T10n0281_佛說菩薩本業經

大正藏第 10 冊 No. 0281 佛說菩薩本業經

No. 281 [Nos. 278(7, 11), 279(11, 15), 282]

佛說菩薩本業經一卷

吳月氏優婆塞支謙譯

聞如是：

一時佛游于摩竭道場，初始得佛，光景甚明，自然蓮華寶師子座，古昔諸佛所坐皆爾，道德威儀相好如一，身意清凈，福行普具，明所徹照人剎法處，去來現在無復掛礙，成興於世，一切悉等。時會菩薩，盡一生補處，神通妙達，周遍十方，導利眾生，開佛法藏，示泥洹要，都入人根，宿命智德，善權方便，訓化以漸，解內外法，終始不搖，等諸佛土，無所分別，讚揚佛名，不可稱極，三塗之事，靡不貫達，至皆嘆曰：「佛念吾等，建立大志，能悉現我諸佛世界所有好惡，殊勝之國，佛所游居，興隆道化，光明神足，教訓天人，啟示法意，佛之本業，十地十智，十行十投，十藏十愿，十明十定，十現十印，斷我瑕疵及諸疑妄，悉為我現佛行佛智，佛神佛力佛定，無量變化隨時，四事不護，四無所畏，十八不絕，一切敏慧，無上道德，眾事敷露。」

東去無極，　　有香林剎，　佛名入精進，　　菩薩字敬首；　南去無極，　　有樂林剎，　佛名不捨樂，　

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛在摩竭（Magadha）的道場，剛證得佛果，光明極其顯耀。自然顯現蓮花寶獅子座，過去諸佛所坐的都是這樣，道德威儀、相好都一樣，身心清凈，福德修行圓滿具足，光明所照之處遍及人世間和佛法所在，過去、現在、未來都沒有任何障礙，成就興盛於世，一切都平等無差別。當時集會的菩薩，都是一生補處（Ekajati-pratibaddha）的菩薩，神通玄妙通達，周遍十方，引導利益眾生，開啟佛法寶藏，指示涅槃（Nirvana）的要道，都能深入眾生的根性，具有宿命智的功德，善巧方便，循序漸進地教化，理解內外之法，始終不為所動，平等對待諸佛國土，沒有分別，讚揚佛的名號，不可稱量窮盡，對於三塗（Trisvarga）之事，沒有不通達的，都讚歎說：『佛念及我們，建立大志，能夠完全顯現我們諸佛世界所有好與不好、殊勝的國土，佛所遊歷居住的地方，興盛弘揚佛法，光明神足，教訓天人，啟示佛法真義，佛的本業，十地（Dasabhumi）、十智（Dasajnana）、十行（Dasacarya）、十投、十藏、十愿（Dasapranidhana）、十明（Dasavidya）、十定（Dasasamadhi）、十現、十印，斷除我們的瑕疵以及各種疑惑妄想，完全為我們顯現佛的修行、佛的智慧、佛的神通、佛的力量、佛的禪定，無量的變化隨時展現，四事不護，四無所畏（Caturvaisaradya），十八不絕，一切敏捷智慧，無上道德，各種事跡都顯露出來。』東方無盡遠處，有香林剎（Gandhavana-ksetra），佛號入精進（Pravista-virya），菩薩名為敬首（Adara-sirsa）；南方無盡遠處，有樂林剎（Rativana-ksetra），佛號不捨樂（Apratihata-rati），

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Bodhimanda (place of enlightenment) of Magadha, having just attained Buddhahood. His radiance was exceedingly bright. A natural lotus-jeweled lion throne appeared, just as it had for all the Buddhas of the past. His moral virtue, majestic demeanor, and physical marks were all the same. His body and mind were pure, his meritorious practices were complete, and his light illuminated all realms of beings and the places where the Dharma was present. There were no obstacles in the past, present, or future. He had achieved flourishing in the world, and all was equal and without distinction. At that assembly were Bodhisattvas, all in their last birth before Buddhahood (Ekajati-pratibaddha), with wondrous and penetrating spiritual powers, pervading the ten directions. They guided and benefited sentient beings, opened the treasury of the Buddha's teachings, pointed out the essential path to Nirvana, and were able to penetrate the roots of beings. They possessed the merit of knowing past lives, were skillful in means, taught gradually, understood both inner and outer Dharma, remained steadfast from beginning to end, treated all Buddha lands equally, without discrimination. They praised the Buddha's name beyond measure, and were thoroughly familiar with the affairs of the three evil realms (Trisvarga). They all exclaimed: 'The Buddha is mindful of us, establishing great aspirations, able to fully manifest all the good and bad, and the sublime lands of all our Buddha worlds, the places where the Buddha travels and resides, the flourishing of the Dharma, his radiant spiritual powers, his teachings to gods and humans, the revelation of the meaning of the Dharma, the Buddha's fundamental practices, the ten grounds (Dasabhumi), ten wisdoms (Dasajnana), ten practices (Dasacarya), ten dedications, ten treasuries, ten vows (Dasapranidhana), ten knowledges (Dasavidya), ten samadhis (Dasasamadhi), ten manifestations, ten seals, cutting off our flaws and all doubts and delusions, fully manifesting for us the Buddha's practices, the Buddha's wisdom, the Buddha's spiritual powers, the Buddha's strength, the Buddha's samadhi, countless transformations at will, the four unprotecteds, the four fearlessnesses (Caturvaisaradya), the eighteen unshared qualities, all quick-witted wisdom, unsurpassed morality, and all kinds of deeds are revealed.' To the east, infinitely far away, there is the Gandhavana-ksetra (Fragrant Forest Land), the Buddha is named Pravista-virya (Entered Vigor), and the Bodhisattva is named Adara-sirsa (Respectful Head); To the south, infinitely far away, there is the Rativana-ksetra (Joyful Forest Land), the Buddha is named Apratihata-rati (Unimpeded Joy),

菩薩字覺首；　西去無極，　　有華林剎，　佛名習精進，　　菩薩字寶首；　北去無極，　　有道林剎，　佛名行精進，　　菩薩字慧首；　東北無極，　　有青蓮剎，　佛名悲精進，　　菩薩字德首；　東南無極，　　有金林剎，　佛名盡精進，　　菩薩字目首；　西南無極，　　有寶林剎，　佛名上精進，　　菩薩字明首；　西北無極，　　有金剛剎，　佛名一乘度，　　菩薩字法首；　下方無極，　　有水精剎，　佛名梵精進，　　菩薩字智首；　上方無極，　　有欲林剎，　佛名至精進，　　菩薩字賢首。

是賢首等，皆彼第一，各與無數上人俱來，稽首佛足，坐一面蓮華上。彼時敬首菩薩，承佛聖旨，嘆曰：「快哉，今上人會，為未曾有，觀其所止，佛國清凈，至於被服如來德戒，修行微妙成覺根力，演說經法，得佛威神，隨剎清濁，度人無極，分流道化，靡不周匝，於此佛土，國殊別者億百千垓，賢愚好醜，長短壽夭，種種言異，皆聞佛德，各自名之，或有名佛為大聖人，或有名佛為大沙門，或號眾祐，或號神人，或稱勇智，或稱世尊，或謂能儒，或謂昇仙，或呼天師，或呼最勝，如是十方諸天人民，所稱名佛億萬無數，此皆佛本發意以來，班宣道化，所誨

【現代漢語翻譯】現代漢語譯本菩薩名為覺首（覺悟的開端）；向西無限遠處，有一個名為華林的佛剎，佛名為習精進（習慣於精進），菩薩名為寶首（珍貴的開端）；向北無限遠處，有一個名為道林的佛剎，佛名為行精進（實踐精進），菩薩名為慧首（智慧的開端）；向東北無限遠處，有一個名為青蓮的佛剎，佛名為悲精進（慈悲的精進），菩薩名為德首（德行的開端）；向東南無限遠處，有一個名為金林的佛剎，佛名為盡精進（徹底的精進），菩薩名為目首（眼睛的開端）；向西南無限遠處，有一個名為寶林的佛剎，佛名為上精進（至上的精進），菩薩名為明首（光明的開端）；向西北無限遠處，有一個名為金剛的佛剎，佛名為一乘度（以一乘法度化眾生），菩薩名為法首（佛法的開端）；向下無限遠處，有一個名為水精的佛剎，佛名為梵精進（清凈的精進），菩薩名為智首（智慧的開端）；向上無限遠處，有一個名為欲林的佛剎，佛名為至精進（到達極致的精進），菩薩名為賢首（賢善的開端）。這些賢首等菩薩，都是他們各自佛剎中的第一，各自與無數上人一同前來，頂禮佛足，坐在一面的蓮花上。那時，敬首菩薩，領受佛的聖旨，讚歎道：『真是太好了，今天上人聚集，是前所未有的盛況。觀察他們所居住的地方，佛國清凈，至於他們所穿的衣服，都如同如來的德戒，修行微妙，成就覺悟的根力，演說經法，得到佛的威神之力，隨著佛剎的清凈或污濁，度化眾生無量無邊，分流教化，沒有不周遍的。在這個佛土中，國家各不相同，有億百千垓之多，賢愚好醜，壽命長短，種種語言不同，都聽聞佛的德行，各自稱呼佛的名號，有的稱佛為大聖人，有的稱佛為大沙門，有的號為眾祐，有的號為神人，有的稱勇智，有的稱世尊，有的說能儒，有的說昇仙，有的呼為天師，有的呼為最勝。像這樣，十方諸天人民，所稱呼的佛的名號億萬無數，這都是佛從最初發愿以來，普遍宣揚教化，所教誨的。』

【English Translation】 English version The Bodhisattva's name is Jue Shou (Awakening's Beginning); To the west, infinitely far, there is a Buddha-land named Hua Lin (Flower Forest), The Buddha's name is Xi Jing Jin (Habitual Diligence), the Bodhisattva's name is Bao Shou (Treasure's Beginning); To the north, infinitely far, there is a Buddha-land named Dao Lin (Path Forest), The Buddha's name is Xing Jing Jin (Practicing Diligence), the Bodhisattva's name is Hui Shou (Wisdom's Beginning); To the northeast, infinitely far, there is a Buddha-land named Qing Lian (Blue Lotus), The Buddha's name is Bei Jing Jin (Compassionate Diligence), the Bodhisattva's name is De Shou (Virtue's Beginning); To the southeast, infinitely far, there is a Buddha-land named Jin Lin (Gold Forest), The Buddha's name is Jin Jing Jin (Exhaustive Diligence), the Bodhisattva's name is Mu Shou (Eye's Beginning); To the southwest, infinitely far, there is a Buddha-land named Bao Lin (Jewel Forest), The Buddha's name is Shang Jing Jin (Supreme Diligence), the Bodhisattva's name is Ming Shou (Light's Beginning); To the northwest, infinitely far, there is a Buddha-land named Jin Gang (Diamond), The Buddha's name is Yi Cheng Du (One Vehicle Liberation), the Bodhisattva's name is Fa Shou (Dharma's Beginning); Below, infinitely far, there is a Buddha-land named Shui Jing (Crystal), The Buddha's name is Fan Jing Jin (Pure Diligence), the Bodhisattva's name is Zhi Shou (Knowledge's Beginning); Above, infinitely far, there is a Buddha-land named Yu Lin (Desire Forest), The Buddha's name is Zhi Jing Jin (Attained Diligence), the Bodhisattva's name is Xian Shou (Virtuous Beginning). These Bodhisattvas, such as Xian Shou, are all the foremost in their respective Buddha-lands. Each came with countless superior beings, bowed at the Buddha's feet, and sat upon one side of the lotus. At that time, Bodhisattva Jing Shou, receiving the Buddha's holy decree, exclaimed: 'How wonderful! Today, the gathering of superior beings is unprecedented. Observing where they dwell, the Buddha-lands are pure. As for their attire, it is like the Tathagata's precepts of virtue. They cultivate the subtle path, achieve the roots and powers of enlightenment, expound the scriptures, and receive the Buddha's majestic power. According to the purity or impurity of the Buddha-lands, they liberate countless beings, spreading the teachings without any place being left out. In this Buddha-land, the countries are different, numbering in the billions and trillions. The wise and the foolish, the beautiful and the ugly, the long-lived and the short-lived, with various languages, all hear of the Buddha's virtues. They each call the Buddha by different names. Some call the Buddha a Great Sage, some call the Buddha a Great Shramana, some call him the Protector of All, some call him a Divine Being, some call him Courageous Wisdom, some call him World Honored One, some say he is a Confucian, some say he is an Ascended Immortal, some call him a Heavenly Teacher, some call him the Most Victorious. Like this, the gods and people of the ten directions call the Buddha by countless names. All of this is what the Buddha has taught since his initial vow, universally proclaiming the teachings.'

之徒也。」

◎是時，佛放足下相輪光明，悉照佛界諸小國土，一小國土者，一須彌山日月運繞照四天下，東弗于逮，南閻浮提，西拘耶尼，北郁單越，四周大海，鐵垣圍表，上有二十八天，如此者為一小國土，周匝十方合有百億。

是時悉現百億須彌山，百億日月，及四天王天、忉利天、炎天、兜術天、不憍樂天、化應聲天、梵天、梵眾天、梵輔天、大梵天、清明天、水行天、水微天、水無量天、水音天、約凈天、遍凈天、凈明天、守妙天、微妙天、廣妙天、極妙天、福愛天、愛勝天、近際天、善觀天、快見天、無結愛天、識慧天、無所念慧天，至二十八無色天，各有百億。此為一佛剎，號曰忍世界，釋迦文佛，分身百億，悉遍其中。於時天人，睹眾小國，諸佛菩薩，若近相見。

願行品第二

智首菩薩問敬首曰：「本何修行？成佛聖道，身口意凈，不念人惡，亦使天下不得其短，仁慈至大，內性明瞭，殊過弟子別覺之上，一切眾邪莫能回動，出生端正，色相無比，族姓尊貴，知重佛法，自守志強，常行四等，高才敏達，精進勇健，習眾德本，諸度無極，所為無量，恒生福地，言見信用，降心正意，攝念入禪，曉空無想不願之法，出入四大，五陰六入，十二緣起，七覺不閡，通十力智，博

【現代漢語翻譯】現代漢語譯本：是（魔）的徒眾。' 當時，佛陀從足下放出相輪光明，照遍所有佛界的小國土。一個小國土，就是一個須彌山（Mount Sumeru）和日月環繞照耀的四大部洲：東弗于逮（Purvavideha），南閻浮提（Jambudvipa），西拘耶尼（Aparagodaniya），北郁單越（Uttarakuru），四周環繞著大海，外圍有鐵墻。其上有二十八層天。這樣的小國土，在十方共有百億個。當時，顯現出百億個須彌山，百億個日月，以及四天王天（Caturmaharajika），忉利天（Trayastrimsa），炎天（Yama），兜率天（Tusita），不憍樂天（Nirmanarati），化應聲天（Paranirmitavasavartin），梵天（Brahma），梵眾天（Brahma-parisadya），梵輔天（Brahma-purohita），大梵天（Mahabrahma），清明天（Parittabha），水行天（Apramanabha），水微天（Abhasvara），水無量天（Parittasubha），水音天（Subhakrtsna），約凈天（Anabhraka），遍凈天（Punyaprasava），凈明天（Anabhraka），守妙天（Brhatphala），微妙天（Avrha），廣妙天（Atapa），極妙天（Sudrsa），福愛天（Sudarshana），愛勝天（Akanistha），近際天（Naivasamjnanasamjnayatana），善觀天（Akasnantya），快見天（Vijnanantya），無結愛天（Akincanya），識慧天（Naivasamjnanasamjnayatana），無所念慧天（Sanjnanirodha），直到二十八無色天，每一層天都有百億個。這構成一個佛剎，名為忍世界。釋迦文佛（Sakyamuni Buddha）分身百億，遍佈其中。當時，天人們看到眾多小國土，諸佛菩薩，如同近在眼前。願行品第二智首菩薩問敬首菩薩說：『你過去修習什麼？成就佛的聖道，身口意清凈，不記人惡，也使天下人看不到你的缺點，仁慈至大，內心明瞭，遠超弟子和辟支佛之上，一切邪惡都不能動搖你，出生端正，相貌無比，族姓尊貴，重視佛法，自我約束力強，常行四等心，才華高超，思維敏捷，精進勇猛，修習各種德行根本，諸度無有窮盡，所作所為無量無邊，恒常生於福地，言語真實可信，降伏內心，端正意念，攝心入禪，通曉空、無相、無愿之法，出入四大、五陰、六入、十二因緣、七覺支無礙，通達十力智，博學多聞。』

【English Translation】 English version: '...are the followers of (Mara).' At that time, the Buddha emitted a light from the wheel mark on the sole of his foot, illuminating all the small lands in the Buddha-realm. One small land is one Mount Sumeru (Mount Sumeru) with the sun and moon revolving around it, illuminating the four continents: Purvavideha in the east, Jambudvipa in the south, Aparagodaniya in the west, and Uttarakuru in the north, surrounded by the great ocean and enclosed by iron walls. Above it are twenty-eight heavens. There are a hundred billion such small lands in all ten directions. At that time, a hundred billion Mount Sumerus, a hundred billion suns and moons, and the heavens of the Four Heavenly Kings (Caturmaharajika), Trayastrimsa, Yama, Tusita, Nirmanarati, Paranirmitavasavartin, Brahma, Brahma-parisadya, Brahma-purohita, Mahabrahma, Parittabha, Apramanabha, Abhasvara, Parittasubha, Subhakrtsna, Anabhraka, Punyaprasava, Anabhraka, Brhatphala, Avrha, Atapa, Sudrsa, Sudarshana, Akanistha, Naivasamjnanasamjnayatana, Akasnantya, Vijnanantya, Akincanya, Naivasamjnanasamjnayatana, and Sanjnanirodha, up to the twenty-eighth formless heaven, each with a hundred billion, all appeared. This constitutes a Buddha-field, called the Sahā world. Sakyamuni Buddha manifested a hundred billion bodies, pervading it. At that time, the gods and humans saw the many small lands, and the Buddhas and Bodhisattvas, as if they were close at hand. Chapter Two on Vows and Practices Bodhisattva Wisdom Head asked Bodhisattva Respect Head: 'What practices did you cultivate in the past? You have attained the holy path of Buddhahood, your body, speech, and mind are pure, you do not remember the evil of others, and you also cause the world to not see your faults. Your benevolence is supreme, your inner nature is clear, surpassing disciples and Pratyekabuddhas. All evil cannot shake you, you are born with a dignified appearance, your form is unparalleled, your lineage is noble, you value the Dharma, your self-discipline is strong, you constantly practice the four immeasurables, your talent is high, your thinking is quick, you are diligent and courageous, you cultivate the roots of all virtues, the perfections are limitless, your actions are immeasurable, you are constantly born in blessed lands, your words are truthful and trustworthy, you have subdued your mind, rectified your thoughts, concentrated your mind in meditation, you understand the Dharma of emptiness, formlessness, and non-desire, you are unobstructed in the four elements, the five aggregates, the six entrances, the twelve links of dependent origination, and the seven factors of enlightenment, you have mastered the ten powers of wisdom, and you are learned and knowledgeable.'

入諸道，濟危解厄，為釋梵所敬，除闇冥如燭火，明天下如日月，度眾人如船師，賢過三界而為上首，欲成斯道，當何修行？」

敬首答曰：「善哉佛子！志仰高遠，極大慈哀，愍傷十方。若族姓子族姓女，欲成佛道者，當先正身，言念相應，口習經典，心思可行，改往修來，不釋道意，積德累善，施恩不惓，然則所問悉可得也。為菩薩者，必諦受學，如佛法教，無得增減，以誓自要，念安世間，奉戒行愿，以立德本。

「居家奉戒，　　當愿眾生，　　貪慾意解，　入空法中。　　孝事父母，　　當愿眾生，　一切護視，　　使得佛道。　　順教妻子，　當愿眾生，　　令出愛獄，　　無戀慕心。　若得五欲，　　當愿眾生，　　皆入清凈，　心無所著。　　若在伎樂，　　當愿眾生，　悉得法樂，　　歡喜之忍。　　著寶瓔珞，　當愿眾生，　　解去重擔，　　無綺可意。　見諸婇女，　　當愿眾生，　　棄捐色愛，　無淫妷態。　　若上樓閣，　　當愿眾生，　皆升法堂，　　受佛諸經。　　身在房室，　當愿眾生，　　覺知惡露，　　無有更樂。　佈施所有，　　當愿眾生，　　興福救之，　莫墮慳貪。　　若患厭家，　　當愿眾生，　疾得解脫，　　無所拘綴。　　

【現代漢語翻譯】現代漢語譯本：'進入各種道途，救濟危難解除困厄，為釋（Śakra，帝釋天）梵（Brahmā，大梵天）所尊敬，消除黑暗如同燭火，照亮天下如同日月，引導眾人如同船師，賢能超越三界而成為首領，想要成就這樣的道，應當如何修行？' 敬首回答說：'善哉佛子！你的志向高遠，極其慈悲，憐憫傷痛十方眾生。如果善男子善女人，想要成就佛道，應當先端正自身，言語和念頭一致，口中學習經典，心中思考可行之道，改正過去的錯誤，修習未來的善行，不放棄道心，積累功德，施恩不倦，這樣你所問的都可以得到。作為菩薩，必須認真接受學習，如同佛法教導，不得增減，以此誓言自我約束，心念安穩世間，奉行戒律，實踐誓願，以此建立德行的根本。' '居家奉行戒律，應當發願眾生，貪慾之心得以解脫，進入空性的法理之中。孝順侍奉父母，應當發願眾生，一切都得到護佑，得以成就佛道。順從教導妻子，應當發願眾生，令其脫離愛慾的牢獄，沒有留戀愛慕之心。如果得到五欲（色、聲、香、味、觸），應當發願眾生，都進入清凈的境界，心中沒有執著。如果在歌舞伎樂之中，應當發願眾生，都得到佛法的快樂，歡喜忍耐。佩戴寶貴的瓔珞，應當發願眾生，解除沉重的負擔，沒有華麗的慾望。見到各種美女，應當發願眾生，拋棄色慾的愛戀，沒有淫蕩的姿態。如果登上樓閣，應當發願眾生，都登上法堂，接受佛陀的各種經典。身處房室之中，應當發願眾生，覺知身體的污穢不凈，不再有其他快樂。佈施所有財物，應當發願眾生，興起福德救濟他人，不要墮入慳吝貪婪。如果厭倦家庭，應當發願眾生，迅速得到解脫，沒有束縛牽掛。'

【English Translation】 English version: 'Entering all paths, rescuing from danger and resolving difficulties, being respected by Śakra (釋, the lord of gods) and Brahmā (梵, the creator god), dispelling darkness like a candle flame, illuminating the world like the sun and moon, guiding all beings like a boatman, being wiser than the three realms and becoming a leader, if one wishes to achieve this path, how should one cultivate?' Jingshou replied, 'Excellent, Buddha's child! Your aspiration is lofty and far-reaching, your compassion is immense, and you pity the suffering of all beings in the ten directions. If a son or daughter of a good family wishes to achieve Buddhahood, they should first rectify themselves, make their words and thoughts consistent, study the scriptures orally, contemplate feasible paths in their minds, correct past mistakes, cultivate future good deeds, not abandon the aspiration for the path, accumulate merits, bestow kindness without weariness, and then all that you ask can be obtained. As a Bodhisattva, one must diligently receive and learn, as the Buddha's teachings instruct, without adding or subtracting, using this vow to restrain oneself, keeping the world in peace, observing precepts, practicing vows, and establishing the foundation of virtue.' 'When dwelling at home and observing precepts, one should vow that all beings may be liberated from the desire of greed and enter the Dharma of emptiness. When being filial to parents, one should vow that all beings may be protected and attain Buddhahood. When following the teachings of one's spouse, one should vow that all beings may be freed from the prison of love and have no attachment. If one obtains the five desires (form, sound, smell, taste, touch), one should vow that all beings may enter a state of purity and have no attachments in their hearts. If one is in music and dance, one should vow that all beings may obtain the joy of the Dharma and have joyful patience. When wearing precious necklaces, one should vow that all beings may be freed from heavy burdens and have no desire for extravagance. When seeing beautiful women, one should vow that all beings may abandon the love of lust and have no licentious behavior. If one ascends to a tower, one should vow that all beings may ascend to the Dharma hall and receive all the scriptures of the Buddha. When in a room, one should vow that all beings may be aware of the impurity of the body and have no other pleasures. When giving away all possessions, one should vow that all beings may generate blessings to save others and not fall into stinginess and greed. If one is tired of home, one should vow that all beings may quickly attain liberation and have no constraints or attachments.'

若棄家出，　當愿眾生，　　離苦惱罪，　　從正得安。　入佛宗廟，　　當愿眾生，　　近佛行法，　無復掛礙。　　詣師友所，　　當愿眾生，　開達入正，　　悉得如願。　　請求舍罪，　當愿眾生，　　得成就志，　　學不中悔。　脫去白衣，　　當愿眾生，　　解道修德，　無有懈怠。　　受著袈裟，　　當愿眾生，　被法服行，　　心無玷汙。　　除剔鬚髮，　當愿眾生，　　除捐飾好，　　無有眾勞。　已作沙門，　　當愿眾生，　　受行佛意，　開導天下。　　受成就戒，　　當愿眾生，　得道方便，　　慧度無極。　　守護道禁，　當愿眾生，　　皆奉法律，　　不犯法教。　始受和上，　　當愿眾生，　　令如禪意，　思惟解脫。　　受大小師，　　當愿眾生，　承佛聖教，　　所受不忘。　　自歸於佛，　當愿眾生，　　體解大道，　　發無上意。　自歸於法，　　當愿眾生，　　深入經藏，　智慧如海。　　自歸於僧，　　當愿眾生，　依附聖眾，　　從正得度。　　凡開門戶，　當愿眾生，　　開現道法，　　至於泥洹。　關閉門戶，　　當愿眾生，　　閉塞惡道，　罪得除盡。　　入室當愿，　　一切眾生，　安隱寂寞，　　得止觀

【現代漢語翻譯】現代漢語譯本如果捨棄家庭出家，應當發願眾生，脫離痛苦煩惱和罪業，從正道獲得安寧。進入佛寺宗廟，應當發願眾生，親近佛陀，奉行佛法，不再有任何牽掛障礙。前往師長朋友處，應當發願眾生，開悟通達，進入正道，都能如願以償。請求懺悔罪過，應當發願眾生，成就志願，學習佛法不後悔。脫下俗家衣服，應當發願眾生，理解佛道，修養德行，沒有懈怠。穿上袈裟，應當發願眾生，披上法衣，奉行佛法，內心沒有污染。剃除鬚髮，應當發願眾生，去除裝飾和愛好，沒有各種勞累。已經成為沙門（出家修道的人），應當發願眾生，接受奉行佛陀的教誨，開導天下眾生。受持成就戒律，應當發願眾生，得到修道的方便，智慧達到無邊無際。守護戒律，應當發願眾生，都遵守法律，不違犯佛法教誨。開始依止和尚（出家受戒的師父），應當發願眾生，心如禪定，思維解脫之道。依止大小師父，應當發願眾生，繼承佛陀的教誨，所受教誨不忘。自己皈依佛陀，應當發願眾生，理解大道，發起無上菩提之心。自己皈依法，應當發願眾生，深入經藏，智慧如大海般深廣。自己皈依僧，應當發願眾生，依靠聖賢僧眾，從正道獲得解脫。凡是開啟門戶，應當發願眾生，開啟顯現佛法之道，最終到達涅槃（泥洹）。關閉門戶，應當發願眾生，關閉通往惡道的門，罪業得以清除乾淨。進入房間時，應當發願一切眾生，安穩寂靜，得到止觀（止息妄念，觀察真理）。

【English Translation】 English version If one leaves home to become a monk, one should vow that all beings may be free from suffering, affliction, and sin, and attain peace through the right path. Upon entering a Buddhist temple, one should vow that all beings may draw near to the Buddha, practice the Dharma, and be free from all hindrances and attachments. When going to teachers and friends, one should vow that all beings may be enlightened, enter the right path, and have all their wishes fulfilled. When requesting to repent for sins, one should vow that all beings may achieve their aspirations and learn the Dharma without regret. Upon taking off lay clothes, one should vow that all beings may understand the path, cultivate virtue, and be without laziness. Upon wearing the kasaya (monk's robe), one should vow that all beings may be clothed in the Dharma, practice the Dharma, and have pure minds. Upon shaving the head and beard, one should vow that all beings may remove adornments and attachments, and be free from all kinds of toil. Having become a shramana (ascetic), one should vow that all beings may receive and practice the Buddha's teachings, and guide all beings in the world. Upon receiving the precepts, one should vow that all beings may obtain the means to practice the path, and have boundless wisdom. Upon guarding the precepts, one should vow that all beings may follow the laws and not violate the Buddha's teachings. When first relying on the Upadhyaya (preceptor), one should vow that all beings may have minds like meditation, and contemplate the path to liberation. When relying on senior and junior teachers, one should vow that all beings may inherit the Buddha's teachings, and not forget what they have learned. When taking refuge in the Buddha, one should vow that all beings may understand the great path and generate the supreme aspiration. When taking refuge in the Dharma, one should vow that all beings may delve deeply into the scriptures and have wisdom as vast as the ocean. When taking refuge in the Sangha, one should vow that all beings may rely on the holy assembly and attain liberation through the right path. Whenever opening a door, one should vow that all beings may open and reveal the path of the Dharma, and ultimately reach Nirvana (Nihuan). Whenever closing a door, one should vow that all beings may close the doors to evil paths, and have their sins completely eradicated. Upon entering a room, one should vow that all beings may be peaceful and tranquil, and attain Samatha-vipassana (calm abiding and insight).

意。　　敷床當愿，　一切眾生，　　入大乘道，　　濟安天下。　宴坐當愿，　　一切眾生，　　坐佛道樹，　心無所猗。　　入眾當愿，　　一切眾生，　成戒定慧，　　解度知見。　　數息當愿，　一切眾生，　　得舍家中，　　無世間念。　守意當愿，　　一切眾生，　　心不放逸，　無有雜念。　　早起當愿，　　一切眾生，　覺識非常，　　興精進意，　　下床當愿，　一切眾生，　　履踐佛跡，　　心不動搖。　著裳當愿，　　一切眾生，　　常知慚愧，　攝意守道。　　結帶當愿，　　一切眾生，　束帶修善，　　志無解已。　　次著中衣，　當愿眾生，　　恭敬畏慎，　　無有慢墮。　被上法服，　　當愿眾生，　　服聖表式，　敏於道行。　　左右便利，　　當愿眾生，　蠲除污穢，　　無淫怒癡。　　已而就水，　當愿眾生，　　柔和軟弱，　　清凈謹飾。　用水既凈，　　當愿眾生，　　以法自洗，　無復惡態。　　手執楊枝，　　當愿眾生，　學以法句，　　擿去諸垢。　　澡漱口齒，　當愿眾生，　　盪滌情性，　　如清凈住。　盥手當愿，　　一切眾生，　　得軟凈掌，　執受經道。　　澡面當愿，　　一切眾生，　常向清凈，　

【現代漢語翻譯】現代漢語譯本鋪床時應當發願，愿一切眾生，進入大乘道（Mahayana，佛教教義，旨在普度眾生），救濟安穩天下。靜坐時應當發願，愿一切眾生，坐在佛道樹下（菩提樹，佛陀悟道之樹），心中沒有任何執著。進入人群時應當發願，愿一切眾生，成就戒（Sila，佛教的道德規範）、定（Samadhi，禪定）和慧（Prajna，智慧），理解並超越世俗的知見。數息時應當發願，愿一切眾生，能夠捨棄家庭的束縛，沒有世俗的雜念。守護意念時應當發願，愿一切眾生，心中不放縱散亂，沒有雜亂的念頭。早起時應當發願，愿一切眾生，覺悟到世事無常，生起精進的意念。下床時應當發願，愿一切眾生，踐行佛陀的足跡，內心不動搖。穿衣時應當發願，愿一切眾生，常常知道慚愧，收攝心意，守護正道。繫腰帶時應當發願，愿一切眾生，束緊腰帶修習善行，立志不懈怠。接著穿中衣時，應當發願，愿一切眾生，恭敬畏懼謹慎，沒有傲慢和墮落。披上法服時，應當發願，愿一切眾生，穿上聖者的象徵，敏捷地修行正道。大小便時，應當發願，愿一切眾生，清除污穢，沒有淫慾、嗔怒和愚癡。之後去取水時，應當發願，愿一切眾生，柔和軟弱，清凈謹慎。用水洗凈后，應當發願，愿一切眾生，用佛法洗滌自身，不再有惡劣的狀態。手持楊枝時，應當發願，愿一切眾生，學習佛法的語句，去除各種污垢。洗漱口齒時，應當發願，愿一切眾生，滌盪情慾和本性，如同清凈的居所。洗手時應當發願，愿一切眾生，得到柔軟潔凈的手掌，執持接受經書和佛法。洗臉時應當發願，愿一切眾生，常常向往清凈，

【English Translation】 English version When laying down the bed, one should vow, may all sentient beings enter the Great Vehicle path (Mahayana, a Buddhist doctrine aimed at universal salvation), and bring peace and stability to the world. When sitting in meditation, one should vow, may all sentient beings sit under the Bodhi tree (the tree under which the Buddha attained enlightenment), with no attachments in their hearts. When entering a crowd, one should vow, may all sentient beings achieve the precepts (Sila, Buddhist moral codes), concentration (Samadhi, meditation), and wisdom (Prajna, insight), understanding and transcending worldly views. When counting breaths, one should vow, may all sentient beings be able to abandon the bonds of family, and have no worldly thoughts. When guarding one's thoughts, one should vow, may all sentient beings not be lax or scattered in their minds, and have no distracting thoughts. When waking up early, one should vow, may all sentient beings awaken to the impermanence of things, and generate the intention of diligent progress. When getting out of bed, one should vow, may all sentient beings follow the footsteps of the Buddha, and have unwavering hearts. When putting on clothes, one should vow, may all sentient beings always know shame, restrain their minds, and guard the right path. When fastening the belt, one should vow, may all sentient beings tighten their belts to cultivate good deeds, and be determined without laziness. Then, when putting on the inner garment, one should vow, may all sentient beings be respectful, fearful, and cautious, without arrogance or falling into degradation. When putting on the Dharma robe, one should vow, may all sentient beings wear the symbols of the saints, and be quick in practicing the right path. When using the restroom, one should vow, may all sentient beings eliminate defilements, and be free from lust, anger, and ignorance. Afterwards, when going to fetch water, one should vow, may all sentient beings be gentle and soft, pure and cautious. After cleaning with water, one should vow, may all sentient beings wash themselves with the Dharma, and no longer have evil states. When holding the willow twig, one should vow, may all sentient beings learn the phrases of the Dharma, and remove all impurities. When washing and rinsing the mouth and teeth, one should vow, may all sentient beings cleanse their emotions and nature, like a pure dwelling. When washing hands, one should vow, may all sentient beings obtain soft and clean palms, and hold and receive the scriptures and the Dharma. When washing the face, one should vow, may all sentient beings always aspire to purity,

心無瑕疵。　　出門當愿，　一切眾生，　　如佛所欲，　　出度三界。　向道當愿，　　一切眾生，　　向無上道，　志不退轉，　　行道當愿，　　一切眾生，　游于無際，　　不中休息。　　上坂當愿，　一切眾生，　　樂升上道，　　無所疑難。　下坂當愿，　　一切眾生，　　深入廣博，　微妙法中。　　行於曲路，　　當愿眾生，　棄邪曲意，　　行不忮忮。　　行於直路，　當愿眾生，　　得中正意，　　言無諛諂。　見風揚塵，　　當愿眾生，　　經明行修，　心不紛亂。　　見雨淹塵，　　當愿眾生，　大慈伏意，　　不起諸想。　　涼息樹下，　當愿眾生，　　伏心在道，　　經意不疲。　入林澤中，　　當愿眾生，　　學為儒林，　養徒以德。　　行見高山，　　當愿眾生，　志仰高大，　　積德無厭，　　行見刺棘，　當愿眾生，　　三毒消滅，　　無賊害心。　得好葉樹，　　當愿眾生，　　以道自蔭，　入禪三昧。　　樹華繁熾，　　當愿眾生，　三十二相，　　諸好滿具。　　果蓏盛好，　當愿眾生，　　起道樹行，　　成無上果。　睹諸流水，　　當愿眾生，　　得正溝流，　入佛海智。　　睹諸陂池，　　當愿眾生，　一切

【現代漢語翻譯】現代漢語譯本心無瑕疵。出門時應當發願，愿一切眾生，都能如佛所愿，出離欲界、色界、無色界這三界。走向正道時應當發願，愿一切眾生，都能走向無上之道，意志堅定，永不退轉。修行時應當發願，愿一切眾生，都能在無邊無際的境界中游歷，不中途停歇。上坡時應當發願，愿一切眾生，都能樂於攀升至更高的道境，沒有任何疑惑和困難。下坡時應當發願，愿一切眾生，都能深入廣博、微妙的佛法之中。行走在彎曲的道路上時，應當發願，愿一切眾生，都能捨棄邪曲的心意，行為不嫉妒不怨恨。行走在筆直的道路上時，應當發願，愿一切眾生，都能獲得中正的心意，言語沒有虛偽和諂媚。看到風揚起塵土時，應當發願，愿一切眾生，都能通曉經義，修行實踐，內心不紛亂。看到雨水淹沒塵土時，應當發願，愿一切眾生，都能以大慈悲心降伏妄念，不起任何雜念。在涼爽的樹下休息時，應當發願，愿一切眾生，都能將心安住在正道上，精進修行而不疲倦。進入森林沼澤中時，應當發願，愿一切眾生，都能學習成為儒林，以德行教養弟子。行走時看到高山，應當發願，愿一切眾生，都能立下高遠的志向，積累功德永不滿足。行走時看到荊棘，應當發願，愿一切眾生，都能消除貪、嗔、癡這三毒，沒有傷害他人的心。得到茂盛的樹葉時，應當發願，愿一切眾生，都能以佛法來庇廕自己，進入禪定三昧。看到樹木花朵繁盛時，應當發願，愿一切眾生，都能具足佛的三十二種殊勝相貌，各種美好都圓滿具足。看到果實豐盛美好時，應當發願，愿一切眾生，都能發起菩提道樹的修行，成就無上的佛果。看到流水時，應當發願，愿一切眾生，都能得到正法的引導，流入佛的智慧大海。看到池塘時，應當發願，愿一切眾生，都能

【English Translation】 English version With a flawless mind. When going out, one should make the vow that all sentient beings may, as the Buddha wishes, transcend the Three Realms (desire realm, form realm, formless realm). When heading towards the path, one should make the vow that all sentient beings may head towards the unsurpassed path, with firm will, never retreating. When practicing the path, one should make the vow that all sentient beings may roam in the boundless realms, without stopping midway. When going uphill, one should make the vow that all sentient beings may joyfully ascend to higher states of the path, without any doubts or difficulties. When going downhill, one should make the vow that all sentient beings may deeply enter the vast and profound, subtle Dharma. When walking on a winding road, one should make the vow that all sentient beings may abandon crooked intentions, and act without jealousy or resentment. When walking on a straight road, one should make the vow that all sentient beings may obtain a righteous mind, and speak without flattery or deceit. When seeing the wind raising dust, one should make the vow that all sentient beings may understand the scriptures, practice diligently, and have a mind that is not confused. When seeing rain submerging the dust, one should make the vow that all sentient beings may subdue their thoughts with great compassion, and not give rise to any distracting thoughts. When resting under a cool tree, one should make the vow that all sentient beings may settle their minds on the path, and practice diligently without fatigue. When entering a forest or swamp, one should make the vow that all sentient beings may learn to be like a Confucian scholar, nurturing disciples with virtue. When seeing a high mountain while walking, one should make the vow that all sentient beings may establish lofty aspirations, and accumulate merit without satiety. When seeing thorns while walking, one should make the vow that all sentient beings may eliminate the three poisons (greed, hatred, and delusion), and have no intention to harm others. When obtaining good leaves from a tree, one should make the vow that all sentient beings may use the Dharma to shelter themselves, and enter into meditative samadhi. When seeing trees with flourishing flowers, one should make the vow that all sentient beings may possess the thirty-two marks of a Buddha, and be fully endowed with all perfections. When seeing abundant and beautiful fruits, one should make the vow that all sentient beings may initiate the practice of the Bodhi tree, and achieve the unsurpassed Buddhahood. When seeing flowing water, one should make the vow that all sentient beings may receive the guidance of the true Dharma, and flow into the ocean of the Buddha's wisdom. When seeing ponds, one should make the vow that all sentient beings may

功德，　　慧行充滿，　　若見泉水，　當愿眾生，　　入佛淵智，　　所問無窮。　遙望江海，　　當愿眾生，　　入深佛藏，　無盡之法。　　見人汲井，　　當愿眾生，　開心受法，　　得一味道。　　過度橋樑，　當愿眾生，　　興造法橋，　　度人不休。　見修園圃，　　當愿眾生，　　耘除穢惡，　不生欲根。　　見田稻穀，　　當愿眾生，　廣殖福德，　　不為災患。　　見好園圃，　當愿眾生，　　得周滿持，　　道法備具。　見丘聚舍，　　當愿眾生，　　常處仁智，　道無危殆。　　見精學堂，　　當愿眾生，　講誦經道，　　日進不衰。　　見人眾聚，　當愿眾生，　　功滿得佛，　　成弟子眾。　見人閑居，　　當愿眾生，　　恬惔無為，　游志典籍。　　得見沙門，　　當愿眾生，　多聞戒具，　　誨人不惓。　　見異道人，　當愿眾生，　　遠去邪見，　　入八正道。　得見仙人，　　當愿眾生，　　意行具足，　所欲者成。　　行到城郭，　　當愿眾生，　持戒完具，　　心無虧缺。　　望見宮闕，　當愿眾生，　　聰明遠照，　　諸善普立。　若見帝王，　　當愿眾生，　　得奉聖化，　如正道教。　　見帝王子，　　當愿眾生，

【現代漢語翻譯】現代漢語譯本功德圓滿，智慧修行充滿，如果看見泉水，應當發願希望眾生，進入佛陀深遠的智慧，所提出的問題無窮無盡。遙望江海，應當發願希望眾生，進入深邃的佛法寶藏，領悟無盡的佛法。看見人們從井裡打水，應當發願希望眾生，敞開心扉接受佛法，領悟唯一的真理。走過橋樑，應當發願希望眾生，建造佛法的橋樑，不停地度化眾生。看見修整的園圃，應當發願希望眾生，清除內心的污穢和邪惡，不生起慾望的根源。看見田地裡的稻穀，應當發願希望眾生，廣泛種植福德，不遭受災難和禍患。看見美好的園圃，應當發願希望眾生，得到圓滿的持戒，具備所有佛法。看見土丘和聚集的房屋，應當發願希望眾生，常處在仁愛和智慧之中，修行道路沒有危險。看見精進學習的場所，應當發願希望眾生，講誦佛經和佛法，每天都有進步而不衰退。看見眾人聚集，應當發願希望眾生，功德圓滿成就佛果，成為佛陀的弟子。看見人們閑居，應當發願希望眾生，內心平靜淡泊，無所作為，在典籍中游覽。看見出家的沙門（佛教修行者），應當發願希望眾生，多聞佛法，戒律完備，教誨他人不感到疲倦。看見其他宗教的人，應當發願希望眾生，遠離邪見，進入八正道（佛教的修行方法）。看見仙人（修行者），應當發願希望眾生，意念和行為都圓滿具足，所希望的都能實現。走到城郭，應當發願希望眾生，持守戒律圓滿具足，內心沒有虧欠。遙望宮殿，應當發願希望眾生，聰明智慧，目光遠大，各種善行普遍建立。如果看見帝王，應當發願希望眾生，能夠奉行聖人的教化，如同正道的教導。看見帝王的王子，應當發願希望眾生，

【English Translation】 English version Merit and virtue are complete, the practice of wisdom is full. If you see a spring, you should vow that all beings may enter the profound wisdom of the Buddha, and that their questions may be endless. Looking out at rivers and seas, you should vow that all beings may enter the deep treasury of the Dharma, and understand the endless teachings. Seeing people drawing water from a well, you should vow that all beings may open their hearts to receive the Dharma, and attain the one true taste. Crossing a bridge, you should vow that all beings may build bridges of Dharma, and tirelessly guide others across. Seeing a cultivated garden, you should vow that all beings may weed out defilements and evils, and not give rise to the roots of desire. Seeing rice in the fields, you should vow that all beings may widely cultivate blessings and virtues, and not suffer from disasters and calamities. Seeing a beautiful garden, you should vow that all beings may attain complete adherence to precepts, and be fully equipped with the Dharma. Seeing mounds and gathered houses, you should vow that all beings may always dwell in benevolence and wisdom, and that their path of practice may be without danger. Seeing a place of diligent study, you should vow that all beings may recite and expound the scriptures and the Dharma, and make daily progress without decline. Seeing a gathering of people, you should vow that all beings may complete their merits and attain Buddhahood, and become disciples of the Buddha. Seeing people dwelling in leisure, you should vow that all beings may be tranquil and detached, without action, and roam in the classics. Seeing a Shramana (Buddhist practitioner), you should vow that all beings may be learned in the Dharma, complete in precepts, and tirelessly teach others. Seeing people of other paths, you should vow that all beings may be far from wrong views, and enter the Eightfold Path (Buddhist path of practice). Seeing an immortal (practitioner), you should vow that all beings may have their intentions and actions complete, and that their desires may be fulfilled. Arriving at a city wall, you should vow that all beings may uphold the precepts completely, and have no deficiency in their hearts. Looking at palaces, you should vow that all beings may be intelligent and far-sighted, and that all good deeds may be universally established. If you see an emperor, you should vow that all beings may follow the teachings of the sages, as the teachings of the right path. Seeing the prince of an emperor, you should vow that all beings may,

履佛子行，　　化生法中。　　若見公卿，　當愿眾生，　　明於道理，　　助利天下。　見諸臣吏，　　當愿眾生，　　忠正順善，　無固賊心。　　見被鎧甲，　　當愿眾生，　誓被法鎧，　　不違本願。　　見魯鈍人，　當愿眾生，　　勇於道義，　　成四無畏。　見憂愁人，　　當愿眾生，　　離諸恐怖，　無復憂戚。　　見喜笑人，　　當愿眾生，　舍非常樂，　　五欲自娛。　　見勤苦人，　當愿眾生，　　得泥洹道，　　免度諸厄。　見安樂人，　　當愿眾生，　　安快如佛，　惔怕無患。　　見疾病人，　　當愿眾生，　知空非身，　　無苦痛意。　　見強健人，　當愿眾生，　　得金剛形，　　無有衰耗，　見醜陋人，　　當愿眾生，　　去醜惡行，　以善自嚴。　　見端正人，　　當愿眾生，　意行質直，　　愛好道法。　　見報恩人，　當愿眾生，　　唸佛恩德，　　行菩薩行。　見背恩人，　　當愿眾生，　　降心伏意，　棄捐諸惡。　　見貪慾人，　　當愿眾生，　法施天下，　　無慳貪意。　　行持錫杖，　當愿眾生，　　依仗於法，　　分流德化。　挾持應器，　　當愿眾生，　　受而知施，　修六重法。　　入里分衛，　　當

【現代漢語翻譯】現代漢語譯本踐行佛子之道，在化生之法中修行。如果見到公卿（古代高級官員），應當發願眾生，明瞭道理，幫助利益天下。見到各位臣吏，應當發願眾生，忠誠正直，順從善良，沒有固執的叛逆之心。見到身披鎧甲的人，應當發願眾生，發誓披上佛法的鎧甲，不違背最初的誓願。見到愚笨遲鈍的人，應當發願眾生，在道義上勇猛精進，成就四無畏（佛菩薩的四種無所畏懼的智慧）。見到憂愁的人，應當發願眾生，遠離各種恐怖，不再有憂愁悲傷。見到喜笑的人，應當發願眾生，捨棄無常的快樂，不沉溺於五欲的自我娛樂。見到勤勞辛苦的人，應當發願眾生，證得涅槃之道（佛教的最高境界），免除各種災厄。見到安樂的人，應當發願眾生，安穩快樂如同佛陀一樣，平靜安寧沒有憂患。見到生病的人，應當發願眾生，明白身體是空性的，沒有痛苦的感受。見到強壯健康的人，應當發願眾生，得到金剛不壞之身，沒有衰老損耗。見到醜陋的人，應當發願眾生，去除醜惡的行為，用善良來莊嚴自己。見到端正的人，應當發願眾生，心意行為正直，愛好佛法。見到報恩的人，應當發願眾生，憶念佛陀的恩德，修行菩薩的行徑。見到背恩的人，應當發願眾生，降伏內心，捨棄各種惡行。見到貪慾的人，應當發願眾生，將佛法佈施給天下，沒有慳吝貪婪的心。手持錫杖（僧人所持的法器），應當發願眾生，依靠佛法，傳播德行教化。攜帶應器（僧人所用的缽），應當發願眾生，接受供養時知道佈施的意義，修持六重法（六波羅蜜）。進入村落乞食，應當發願眾生，進入佛法之城，成就無上正等正覺。

【English Translation】 English version Practicing the conduct of a Buddha's disciple, within the Dharma of transformation. If you see high-ranking officials, you should vow that all beings may understand the principles, and help benefit the world. Seeing all ministers and officials, you should vow that all beings may be loyal, upright, obedient, and good, without a rebellious heart. Seeing those who are armored, you should vow that all beings may vow to be clad in the armor of Dharma, not violating their original vows. Seeing dull and foolish people, you should vow that all beings may be courageous in righteousness, and achieve the four fearlessnesses (the four kinds of fearlessness of Buddhas and Bodhisattvas). Seeing those who are sorrowful, you should vow that all beings may be free from all terrors, and no longer have sorrow or grief. Seeing those who are joyful and laughing, you should vow that all beings may abandon impermanent pleasures, and not indulge in the self-gratification of the five desires. Seeing those who are diligent and hardworking, you should vow that all beings may attain the path of Nirvana (the highest state in Buddhism), and be freed from all calamities. Seeing those who are at peace and happy, you should vow that all beings may be as peaceful and happy as the Buddha, tranquil and without worries. Seeing those who are sick, you should vow that all beings may understand the emptiness of the body, and have no sense of pain. Seeing those who are strong and healthy, you should vow that all beings may attain a diamond-like body, without decay or decline. Seeing those who are ugly, you should vow that all beings may remove their ugly deeds, and adorn themselves with goodness. Seeing those who are handsome, you should vow that all beings may have upright intentions and actions, and love the Dharma. Seeing those who are grateful, you should vow that all beings may remember the Buddha's kindness, and practice the Bodhisattva path. Seeing those who are ungrateful, you should vow that all beings may subdue their minds, and abandon all evil deeds. Seeing those who are greedy, you should vow that all beings may give the Dharma to the world, without a miserly or greedy heart. Carrying a staff (a Buddhist monk's staff), you should vow that all beings may rely on the Dharma, and spread virtuous teachings. Carrying a bowl (a monk's begging bowl), you should vow that all beings may receive with the understanding of giving, and practice the six perfections (Six Paramitas). Entering a village for alms, you should vow that all beings may enter the city of Dharma, and achieve unsurpassed, complete enlightenment.

愿眾生，　如戒法求，　　無得疑妄。　　到人門戶，　當愿眾生，　　入總持門，　　悉見諸法。　入人堂室，　　當愿眾生，　　升佛聖堂，　深行微妙。　　人不與食，　　當愿眾生，　得般若意，　　無望無惜。　　主人未辦，　當愿眾生，　　離三惡道，　　無飢渴想。　授空應器，　　當愿眾生，　　皆得至空，　無慾之性。　　受滿應器，　　當愿眾生，　一切成滿，　　道品之法。　　擎持缽飯，　當愿眾生，　　為法供養，　　志在大道。　與廉人坐，　　當愿眾生，　　廉潔知恥，　所作不妄。　　坐有貪人，　　當愿眾生，　無有強顏，　　貪鄙之心。　　得香美食，　當愿眾生，　　知節少欲，　　情無所著。　得不美食，　　當愿眾生，　　知身幻法，　好惡無異。　　舉飯向口，　　當愿眾生，　悉得諸經，　　諸佛法味。　　所啖雜味，　當愿眾生，　　味味如佛，　　化成甘露。　飯食已訖，　　當愿眾生，　　德行充盈，　成十種力。　　講經說法，　　當愿眾生，　志意開達，　　聞法即寤。　　咒愿達嚫，　當愿眾生，　　悉令通佛，　　十二部經。　罷坐退去，　　當愿眾生，　　一切究竟，　得三甘露。　　若欲入水

【現代漢語翻譯】現代漢語譯本愿所有眾生，都能像持戒那樣尋求真理，不產生疑惑和虛妄的想法。當到達他人的家門時，愿所有眾生，都能進入總持（Dharani，一種記憶和理解佛法的能力）之門，完全領悟一切諸法（dharma，宇宙的真理和法則）。當進入他人的廳堂時，愿所有眾生，都能升入佛的聖堂，深入修行微妙的佛法。當別人不給食物時，愿所有眾生，都能獲得般若（Prajna，智慧）的意境，沒有期望和吝惜。當主人還沒有準備好食物時，愿所有眾生，都能遠離三惡道（地獄、餓鬼、畜生），沒有飢渴的念頭。當接受空的食器時，愿所有眾生，都能達到空性（Sunyata，一切事物無自性的狀態），沒有慾望的本性。當接受盛滿食物的食器時，愿所有眾生，一切都能圓滿成就，達到道品（Bodhipaksa，通往覺悟的修行方法）的境界。當擎持缽飯時，愿所有眾生，都能爲了佛法而供養，志向遠大，追求大道。當與廉潔的人同坐時，愿所有眾生，都能廉潔知恥，所作所為不虛妄。當與貪婪的人同坐時，愿所有眾生，都沒有厚顏無恥，貪婪卑鄙的心。當得到美味的食物時，愿所有眾生，都能知道節制，減少慾望，情感上沒有任何執著。當得到不美味的食物時，愿所有眾生，都能明白身體是虛幻的，好與不好沒有差別。當舉起飯食送入口中時，愿所有眾生，都能獲得一切佛經，品嚐諸佛的法味。當吃下各種味道的食物時，愿所有眾生，每一種味道都如同佛的教誨，化為甘露。當飯食完畢時，愿所有眾生，都能德行充盈，成就十種力量。當講經說法時，愿所有眾生，都能心志開闊通達，聽聞佛法即刻覺悟。當咒愿並接受佈施時，愿所有眾生，都能完全通達佛的十二部經。當結束坐禪離開時，愿所有眾生，一切都能究竟圓滿，獲得三種甘露（不死之藥）。如果想要入水

【English Translation】 English version May all sentient beings, seek the truth as they would uphold precepts, without doubt or delusion. Upon reaching the doorway of another's home, may all sentient beings, enter the gate of Dharani (a capacity to remember and understand the Dharma), fully comprehending all dharmas (the truth and laws of the universe). Upon entering the hall of another's home, may all sentient beings, ascend to the sacred hall of the Buddha, deeply practicing the subtle Dharma. When others do not offer food, may all sentient beings, attain the state of Prajna (wisdom), without expectation or stinginess. When the host has not yet prepared food, may all sentient beings, be free from the three evil paths (hell, hungry ghosts, animals), without thoughts of hunger or thirst. Upon receiving an empty bowl, may all sentient beings, reach emptiness (Sunyata, the state of non-self of all things), without the nature of desire. Upon receiving a bowl filled with food, may all sentient beings, achieve complete fulfillment in all things, attaining the state of Bodhipaksa (the practices leading to enlightenment). Upon holding the bowl of food, may all sentient beings, make offerings for the sake of the Dharma, with great aspirations, pursuing the Great Path. When sitting with a person of integrity, may all sentient beings, be honest and know shame, acting without falsehood. When sitting with a greedy person, may all sentient beings, be without shamelessness, or a greedy and base heart. Upon receiving delicious food, may all sentient beings, know moderation, reduce desires, and have no attachment in their emotions. Upon receiving unappetizing food, may all sentient beings, understand that the body is illusory, with no difference between good and bad. Upon raising food to the mouth, may all sentient beings, obtain all the sutras, and taste the flavor of the Buddhas' Dharma. Upon eating various flavors of food, may all sentient beings, find each flavor like the Buddha's teachings, transformed into nectar. When the meal is finished, may all sentient beings, be filled with virtue, achieving the ten powers. When expounding the Dharma, may all sentient beings, have open and clear minds, awakening immediately upon hearing the Dharma. When making vows and receiving offerings, may all sentient beings, fully understand the twelve divisions of the Buddha's teachings. When ending meditation and departing, may all sentient beings, achieve complete fulfillment in all things, attaining the three nectars (elixir of immortality). If one wishes to enter the water

，　　當愿眾生，　身口意凈，　　等於三塗。　　澡浴身體，　當愿眾生，　　蕩除心垢，　　見生死際。　盛暑熱極，　　當愿眾生，　　得清涼定，　滅一切苦。　　冰凍寒甚，　　當愿眾生，　心冷愛除，　　無復情慾。　　誦讀經偈，　當愿眾生，　　博解諸法，　　無復漏忘。　若得見佛，　　當愿眾生，　　常與佛會，　行七覺意。　　見佛影象，　　當愿眾生，　悉睹十方，　　眼無障蔽。　　拜謁佛時，　當愿眾生，　　得道如佛，　　莫能見頂。　稽首而起，　　當愿眾生，　　皆如佛意，　尊貴無上。　　始欲旋塔，　　當愿眾生，　施行福祐，　　究暢道意。　　繞塔三匝，　當愿眾生，　　得一向意，　　不斷四喜。　行詠歌經，　　當愿眾生，　　唸佛恩德，　行法供養。　　畢住贊佛，　　當愿眾生，　光明神德，　　如佛法身。　　暮將洗足，　當愿眾生，　　得四神足，　　周遍十方。　昏夜寢息，　　當愿眾生，　　離於闇冥，　無復五蓋。　　臥覺當愿，　　都使眾生，　得佛十八，　　不絕之法。　　是為菩薩，　誡愿俱行，　　兼愛博施，　　不捨十方。」

十地品第三

於是忍世界百億天帝釋，皆于忉利紫

【現代漢語翻譯】現代漢語譯本愿一切眾生，身、口、意都清凈，如同脫離三惡道（三塗）。沐浴身體時，愿一切眾生，滌除心中的污垢，徹悟生死的界限。在盛夏酷熱時，愿一切眾生，獲得清涼的禪定，滅除一切痛苦。在冰凍嚴寒時，愿一切眾生，心中冷淡愛慾，不再有情慾。誦讀經文偈語時，愿一切眾生，廣博理解諸法，不再有遺漏和忘失。如果能見到佛，愿一切眾生，常與佛相會，修行七覺支（七覺意）。見到佛的畫像時，愿一切眾生，都能看到十方世界，眼睛沒有障礙遮蔽。拜謁佛時，愿一切眾生，得道如佛，沒有人能見到佛的頂相。頂禮後起身時，愿一切眾生，都如佛的意願，尊貴無上。開始繞塔時，愿一切眾生，施行福德庇佑，徹底通達佛法的真諦。繞塔三圈時，愿一切眾生，得到一心不亂的境界，不斷地擁有四種喜悅（四喜）。行走時吟唱經文，愿一切眾生，憶念佛的恩德，以佛法供養。結束時讚美佛，愿一切眾生，光明神聖的功德，如同佛的法身。傍晚將要洗腳時，愿一切眾生，得到四種神通（四神足），周遍十方世界。在昏暗的夜晚睡眠休息時，愿一切眾生，脫離黑暗和迷惑，不再有五蓋（五蓋）。睡醒時發願，都使一切眾生，得到佛的十八種不共法（十八不絕之法）。這就是菩薩，戒律和願望同時修行，兼愛廣施，不捨棄十方眾生。

十地品第三

這時，忍世界的百億天帝釋（帝釋，佛教護法神），都在忉利天（忉利，佛教欲界第二天）的紫

【English Translation】 English version May all beings have pure body, speech, and mind, like those who have escaped the three evil realms (three paths). When bathing the body, may all beings cleanse the defilements of their hearts and fully understand the boundaries of birth and death. In the extreme heat of summer, may all beings attain the coolness of samadhi (meditative absorption), extinguishing all suffering. In the severe cold of ice and frost, may all beings have their hearts cooled from desire, free from passion. When reciting scriptures and verses, may all beings broadly understand all dharmas (teachings), without any omissions or forgetfulness. If they can see the Buddha, may all beings always meet with the Buddha, practicing the seven factors of enlightenment (seven awakening factors). When seeing an image of the Buddha, may all beings see the ten directions, with their eyes unobstructed. When paying homage to the Buddha, may all beings attain enlightenment like the Buddha, with no one able to see the crown of the Buddha's head. When rising after bowing, may all beings be as the Buddha wishes, noble and supreme. When beginning to circumambulate the stupa, may all beings practice blessings and protection, thoroughly understanding the true meaning of the Dharma. When circumambulating the stupa three times, may all beings attain a state of single-mindedness, continuously experiencing the four joys (four joys). When walking and chanting scriptures, may all beings remember the Buddha's kindness and make offerings with the Dharma. When finishing and praising the Buddha, may all beings have the light and divine merit, like the Buddha's Dharmakaya (Dharma body). When about to wash their feet in the evening, may all beings attain the four supernatural powers (four divine feet), pervading the ten directions. When sleeping and resting in the dark night, may all beings be free from darkness and confusion, without the five hindrances (five coverings). When waking up, may they vow that all beings attain the Buddha's eighteen unique qualities (eighteen unshared dharmas). This is the Bodhisattva, practicing precepts and vows simultaneously, with universal love and generosity, not abandoning beings in the ten directions.

Chapter Three on the Ten Grounds

At this time, the hundred billion Indra (Shakra, a Buddhist protector deity) of the Saha world (world of endurance) were all in the Trayastrimsa Heaven (Trayastrimsa, the second heaven of the desire realm) on the purple

紺殿上，化作七寶師子之座，施交露帳，席以彩縶已，各稽首請佛。佛意悉知，即為分身，遍諸釋殿，一一佛者，從眾菩薩，一切天帝，莫不悅豫；其下百億小國，續自見佛，如故不減。時十方剎，復來雲集，法意菩薩、首意菩薩、賢意菩薩、勤意菩薩，思意、知意、審意、專意、重意、盡意菩薩等，各從十方，與無數上人俱來，稽首佛足坐一面蓮華上。法意菩薩即如其像，正坐定意，入于無量會見三昧，悉見十方無數諸佛，各伸右手摩其頭，俱言：「善哉！法意！菩薩勇健，乃得是定，十方如來，及釋迦牟尼佛，已皆拜汝成立功德，修微妙辯，知空無著行，究暢法要，通諸佛語，知眾生意。汝行已備，得佛不久，今使汝說菩薩十住，令諸學者普知所行。」

於是法意菩薩，得佛辯辭，明哲至真，不忘不難，從定意覺而言曰：「諸族姓子！欲求佛者，有十地住，往古來今，皆由此成，眾祐所嘆，是合無量，具陳演說，如佛所言。何等為十？第一發意，第二治地，第三應行，第四生貴，第五修成，第六行登，第七不退，第八童真，第九了生，第十補處。

「何謂發意？菩薩法住，有十事，謂初見佛，十功德起：一見佛端正，二身色相具，三神足現化，四道德深奧，五儀法無比，六謂知人意，七出經教明，八

【現代漢語翻譯】現代漢語譯本：在紺殿之上，化現出七寶獅子座，施以交錯的露帳，鋪設彩色的坐墊，眾菩薩各自稽首禮請佛陀。佛陀心意瞭然，即刻分身，遍佈各個釋殿，每一尊佛都帶領著眾菩薩和所有天帝，無不歡喜踴躍；其下百億小國，也相繼見到佛陀，如同往常一般不減。當時，十方剎土，再次雲集而來，法意菩薩（Dharma-mati Bodhisattva）、首意菩薩（Agra-mati Bodhisattva）、賢意菩薩（Bhadra-mati Bodhisattva）、勤意菩薩（Virya-mati Bodhisattva）、思意菩薩（Cinta-mati Bodhisattva）、知意菩薩（Jnana-mati Bodhisattva）、審意菩薩（Mimamsa-mati Bodhisattva）、專意菩薩（Eka-mati Bodhisattva）、重意菩薩（Guru-mati Bodhisattva）、盡意菩薩（Sarva-mati Bodhisattva）等，各自從十方而來，與無數上人一同，稽首佛足，坐於一面蓮花之上。法意菩薩即刻如其形象，端坐入定，進入無量會見三昧，完全見到十方無數諸佛，各自伸出右手摩頂，一同說道：『善哉！法意！菩薩勇猛精進，方能得此禪定，十方如來，以及釋迦牟尼佛（Sakyamuni Buddha），都已讚歎你成就功德，修習微妙辯才，了知空性無著之行，通達法要，通曉諸佛語言，瞭解眾生心意。你的修行已經完備，成佛不久，現在讓你宣說菩薩十住，使所有學者普遍知曉所行。』於是法意菩薩，得到佛陀的辯才，明智通達至真，不忘不難，從定中覺醒而言道：『諸位族姓子！想要求得佛果的人，有十地住，從古至今，都是由此成就，為眾所讚歎，是無量功德的集合，我將如佛所說，詳細演說。哪十種呢？第一是發意（initial resolve），第二是治地（ground preparation），第三是應行（appropriate conduct），第四是生貴（noble birth），第五是修成（cultivation completion），第六是行登（ascent in practice），第七是不退（non-regression），第八是童真（youthful purity），第九是了生（understanding birth），第十是補處（final position）。』『何謂發意？菩薩的法住，有十件事，即初見佛時，生起十種功德：一是見佛端正，二是身色相具，三是神足現化，四是道德深奧，五是儀法無比，六是謂知人意，七是出經教明，八是』

【English Translation】 English version: Upon the cyan palace, there manifested a seven-jeweled lion throne, adorned with interlaced canopies and colorful cushions. Each Bodhisattva bowed their heads, requesting the Buddha. The Buddha, knowing their intentions, immediately manifested countless bodies, filling every Shakya palace. Each Buddha was accompanied by a multitude of Bodhisattvas and all the Devas, all filled with joy. Below, in hundreds of billions of small kingdoms, the Buddhas appeared continuously, just as before. At that time, from the ten directions, realms gathered again. Bodhisattvas such as Dharma-mati (Law-Minded), Agra-mati (Foremost-Minded), Bhadra-mati (Virtuous-Minded), Virya-mati (Energetic-Minded), Cinta-mati (Thoughtful-Minded), Jnana-mati (Knowledge-Minded), Mimamsa-mati (Investigative-Minded), Eka-mati (Single-Minded), Guru-mati (Weighty-Minded), and Sarva-mati (All-Minded), each came from the ten directions with countless noble beings, bowed at the Buddha's feet, and sat upon a lotus flower. Dharma-mati Bodhisattva, in his form, sat in meditation, entering the Samadhi of Immeasurable Meetings, fully seeing countless Buddhas in the ten directions. Each extended their right hand, patting his head, and said together, 'Excellent! Dharma-mati! Bodhisattva, you are courageous and strong, and have attained this Samadhi. The Tathagatas of the ten directions, and Sakyamuni Buddha, have all praised your accomplishment of merit, your cultivation of subtle eloquence, your understanding of the practice of emptiness without attachment, your mastery of the Dharma essentials, your understanding of the Buddhas' language, and your knowledge of sentient beings' minds. Your practice is complete, and you will soon become a Buddha. Now, we will have you explain the Ten Abodes of a Bodhisattva, so that all learners may universally know the path.' Then, Dharma-mati Bodhisattva, having received the Buddha's eloquence, with clear wisdom and truth, without forgetting or difficulty, awakened from meditation and spoke, 'Noble sons and daughters! Those who seek Buddhahood have Ten Abodes, and from ancient times to the present, all have attained it through these. They are praised by all, and are a collection of immeasurable merits. I will explain them in detail, as the Buddha has said. What are the ten? The first is Initial Resolve, the second is Ground Preparation, the third is Appropriate Conduct, the fourth is Noble Birth, the fifth is Cultivation Completion, the sixth is Ascent in Practice, the seventh is Non-Regression, the eighth is Youthful Purity, the ninth is Understanding Birth, and the tenth is Final Position.' 'What is Initial Resolve? The Bodhisattva's Dharma Abode has ten aspects, which arise when first seeing the Buddha, giving rise to ten merits: first, seeing the Buddha's dignified appearance; second, having a body with complete marks; third, manifesting supernatural powers; fourth, having profound morality; fifth, having incomparable conduct; sixth, knowing the minds of others; seventh, clearly expounding the scriptures; eighth,'

所言諦解，九見生死苦，十體樂佛法，稍稍開解，便發道意。欲曉了佛十力之智，其學有十：當知禮事諸佛，當曉說菩薩德，當諦了生死本，當愿修貴治福，當令行勝三界，當學諸佛功德業，當求更見諸佛，當習行諸深三昧，當悲念諸罪苦人，當從生死輪還，是為上頭初發意之地。

「何謂治地？菩薩法住，有十事，以次學：一念人善，二凈潔心，三柔軟意，四安靜志，五常佈施，六行慈愛，七利天下，八助平均，九視彼如己，十敬人如師。復有十學：當多諷經，當遠鄉土，當近明師，當學善言，當知時，當精進，當入要，當曉行，當不忘，當安志，是為次第治地之行。

「何謂應行？菩薩法住，有十事，入如經：一見無常，二見生苦，三見行空，四見非身，五見無主，六無所貪，七無所著，八無為，九無慾，十無求。復有十學：當念人，當念剎，當念法，當念地種，當念水種，當念火種，當念風種，當念欲界，當念色界，當念無色界，心無戀慕，是為分別應行之地。

「何謂生貴？菩薩法住，有十事，隨佛行：一不還邪道，二專心向佛，三思惟法意，四觀功德行，五見人如化，六見剎如夢，七見殃福空，八見諸法如幻，九苦樂無異，十解泥洹凈。復有十學：當知思念，去佛意空，來佛意空，今佛

【現代漢語翻譯】現代漢語譯本：

所說的真諦如果能被理解，就能看到生死輪迴的九種苦難，體會佛法的十種快樂，稍微開悟，就會發起修道的意願。想要了解佛的十力智慧，需要學習十個方面：應當知道禮敬諸佛，應當明白菩薩的德行，應當徹底瞭解生死的根本，應當發願修行以積累福德，應當使自己的行為超越三界，應當學習諸佛的功德事業，應當尋求再次見到諸佛，應當修習各種甚深的三昧（專注的禪定），應當悲憫那些受罪受苦的人，應當從生死輪迴中解脫出來，這是最初發心修道的基礎。

「什麼是『治地』（修行的基礎）？菩薩的修行，有十件事要依次學習：一是念他人之善，二是凈化自己的心，三是保持柔軟的心意，四是保持安靜的意志，五是經常佈施，六是實行慈愛，七是利益天下，八是幫助平均分配，九是視他人如自己，十是尊敬他人如老師。還有十項學習：應當多誦讀佛經，應當遠離家鄉故土，應當親近有智慧的老師，應當學習善言，應當知道時機，應當精進修行，應當進入要義，應當明白如何修行，應當不忘初心，應當安住志向，這是次第修行的基礎。

「什麼是『應行』（應當實踐的修行）？菩薩的修行，有十件事，要按照佛經所說去做：一是看到無常，二是看到生之苦，三是看到諸行皆空，四是看到身體並非真實，五是看到沒有主宰，六是沒有貪慾，七是沒有執著，八是無為，九是沒有慾望，十是沒有追求。還有十項學習：應當念及眾生，應當念及佛剎（佛的國土），應當念及佛法，應當念及地大（地元素），應當念及水大（水元素），應當念及火大（火元素），應當念及風大（風元素），應當念及欲界（慾望的領域），應當念及（色界，有物質的領域），應當念及無（無色界，沒有物質的領域），心中沒有留戀和羨慕，這是分別應當實踐的修行。

「什麼是『生貴』（高貴的修行）？菩薩的修行，有十件事，要隨順佛的教導：一是不再走入邪道，二是專心向佛，三是思惟佛法的意義，四是觀察功德的修行，五是視他人如幻化，六是視佛剎如夢境，七是視善惡報應為空，八是視一切法如幻象，九是視苦樂沒有差別，十是理解涅槃的清凈。還有十項學習：應當知道思念，過去佛的意念是空，未來佛的意念是空，現在佛的意念是空 English version:

If the spoken truth is understood, one will see the nine sufferings of birth and death, experience the ten joys of the Buddha's teachings, and with a little enlightenment, one will develop the intention to practice the path. To understand the ten powers of the Buddha's wisdom, there are ten aspects to learn: one should know to pay homage to all Buddhas, one should understand the virtues of Bodhisattvas, one should thoroughly understand the root of birth and death, one should vow to cultivate merit and virtue, one should make one's actions transcend the three realms, one should learn the meritorious deeds of all Buddhas, one should seek to see the Buddhas again, one should practice various profound samadhis (focused meditation), one should have compassion for those who suffer from sin and pain, and one should be liberated from the cycle of birth and death. This is the foundation for the initial intention to practice the path.

'What is 'cultivating the ground' (the foundation of practice)? For a Bodhisattva's practice, there are ten things to learn in order: first, to think of the good in others; second, to purify one's own mind; third, to maintain a gentle intention; fourth, to maintain a peaceful will; fifth, to give alms regularly; sixth, to practice loving-kindness; seventh, to benefit the world; eighth, to help with equal distribution; ninth, to see others as oneself; and tenth, to respect others as teachers. There are also ten studies: one should recite scriptures often, one should stay away from one's homeland, one should be close to wise teachers, one should learn good speech, one should know the timing, one should practice diligently, one should enter the essence, one should understand how to practice, one should not forget the initial intention, and one should settle one's will. This is the practice of cultivating the ground in order.

'What is 'appropriate practice' (the practice that should be done)? For a Bodhisattva's practice, there are ten things to do according to the scriptures: first, to see impermanence; second, to see the suffering of birth; third, to see that all actions are empty; fourth, to see that the body is not real; fifth, to see that there is no master; sixth, to have no greed; seventh, to have no attachment; eighth, to be non-active; ninth, to have no desires; and tenth, to have no seeking. There are also ten studies: one should think of sentient beings, one should think of Buddha-lands, one should think of the Dharma, one should think of the earth element, one should think of the water element, one should think of the fire element, one should think of the wind element, one should think of the desire realm, one should think of the (form realm, the realm with material form), one should think of the non- (formless realm, the realm without material form), and one should have no attachment or admiration in one's heart. This is the practice of distinguishing what is appropriate.

'What is 'noble birth' (noble practice)? For a Bodhisattva's practice, there are ten things to follow the Buddha's teachings: first, not to return to wrong paths; second, to focus wholeheartedly on the Buddha; third, to contemplate the meaning of the Dharma; fourth, to observe the practice of merit; fifth, to see others as illusions; sixth, to see Buddha-lands as dreams; seventh, to see the retribution of good and evil as empty; eighth, to see all dharmas as illusions; ninth, to see no difference between suffering and joy; and tenth, to understand the purity of Nirvana. There are also ten studies: one should know to contemplate, the past Buddha's intention is empty, the future Buddha's intention is empty, and the present Buddha's intention is empty.

【English Translation】 If the spoken truth is understood, one will see the nine sufferings of birth and death, experience the ten joys of the Buddha's teachings, and with a little enlightenment, one will develop the intention to practice the path. To understand the ten powers of the Buddha's wisdom, there are ten aspects to learn: one should know to pay homage to all Buddhas, one should understand the virtues of Bodhisattvas, one should thoroughly understand the root of birth and death, one should vow to cultivate merit and virtue, one should make one's actions transcend the three realms, one should learn the meritorious deeds of all Buddhas, one should seek to see the Buddhas again, one should practice various profound samadhis (focused meditation), one should have compassion for those who suffer from sin and pain, and one should be liberated from the cycle of birth and death. This is the foundation for the initial intention to practice the path. What is 'cultivating the ground' (the foundation of practice)? For a Bodhisattva's practice, there are ten things to learn in order: first, to think of the good in others; second, to purify one's own mind; third, to maintain a gentle intention; fourth, to maintain a peaceful will; fifth, to give alms regularly; sixth, to practice loving-kindness; seventh, to benefit the world; eighth, to help with equal distribution; ninth, to see others as oneself; and tenth, to respect others as teachers. There are also ten studies: one should recite scriptures often, one should stay away from one's homeland, one should be close to wise teachers, one should learn good speech, one should know the timing, one should practice diligently, one should enter the essence, one should understand how to practice, one should not forget the initial intention, and one should settle one's will. This is the practice of cultivating the ground in order. What is 'appropriate practice' (the practice that should be done)? For a Bodhisattva's practice, there are ten things to do according to the scriptures: first, to see impermanence; second, to see the suffering of birth; third, to see that all actions are empty; fourth, to see that the body is not real; fifth, to see that there is no master; sixth, to have no greed; seventh, to have no attachment; eighth, to be non-active; ninth, to have no desires; and tenth, to have no seeking. There are also ten studies: one should think of sentient beings, one should think of Buddha-lands, one should think of the Dharma, one should think of the earth element, one should think of the water element, one should think of the fire element, one should think of the wind element, one should think of the desire realm, one should think of the (form realm, the realm with material form), one should think of the non- (formless realm, the realm without material form), and one should have no attachment or admiration in one's heart. This is the practice of distinguishing what is appropriate. What is 'noble birth' (noble practice)? For a Bodhisattva's practice, there are ten things to follow the Buddha's teachings: first, not to return to wrong paths; second, to focus wholeheartedly on the Buddha; third, to contemplate the meaning of the Dharma; fourth, to observe the practice of merit; fifth, to see others as illusions; sixth, to see Buddha-lands as dreams; seventh, to see the retribution of good and evil as empty; eighth, to see all dharmas as illusions; ninth, to see no difference between suffering and joy; and tenth, to understand the purity of Nirvana. There are also ten studies: one should know to contemplate, the past Buddha's intention is empty, the future Buddha's intention is empty, and the present Buddha's intention is empty.

意空，去佛法凈，來佛法凈，今佛法凈，去佛自然，來佛自然，今佛自然，諸佛興等，皆無所異，是為平等生貴之地。

「何謂修成？菩薩法住，有十事，行濟人：一為人方便，二令人安隱，三賑救天下人，四慈念一切，五悲傷眾生，六令人歡喜，七護視人物，八勸令隨道，九為現清凈，十令得泥洹。復有十學：當知眾生，無有要，無有種，無有數，無有造，無有正，不可思，不可稱，不可度，不可具說，為一切空，是為聖行修成之地。

「何謂行登？菩薩法住，有十事，度輒成：一聞稱佛譏佛心無異，二聞譽法毀法心無異，三聞菩薩善菩薩噁心無異，四聞人相評論心無異，五聞人眾人寡心無異，六聞經多經少心無異，七聞生苦生樂心無異，八聞人難度人易度心無異，九聞法興法衰心無異，十遭有道遭無道心無異。復有十學：心無想，不受想，不計身，無我所，無有見，無有主，無有受，為如化，為不成，無所有，是為盡信行登之地。

「何謂不退轉？菩薩法住，有十事，志牢強：一言有佛無佛不退轉，二言有法無法不退轉，三言有菩薩無菩薩不退轉，四言有求佛無求佛不退轉，五有得佛無得佛不退轉，六曰古有聖道無聖道不退轉，七今有聖道無聖道不退轉，八後有聖道無聖道不退轉，九言三塗同

【現代漢語翻譯】現代漢語譯本：意念是空性的，過去的佛法是清凈的，未來的佛法是清凈的，現在的佛法也是清凈的；過去的佛是自然的，未來的佛是自然的，現在的佛也是自然的。諸佛的興起都是一樣的，沒有任何差別，這就是平等生出尊貴之地。『什麼是修成？』菩薩安住于佛法，有十件事，用來救濟世人：第一是為人提供方便，第二是使人安穩，第三是救濟天下人，第四是慈愛地關懷一切，第五是為眾生悲傷，第六是使人歡喜，第七是守護和看待萬物，第八是勸導人們遵循正道，第九是展現清凈，第十是使人得到涅槃（Nirvana，佛教的最高境界）。還有十種需要學習的：應當知道眾生，沒有定性，沒有種類，沒有數量，沒有造作，沒有正當，不可思議，不可稱量，不可度量，不可完全說盡，一切都是空性的，這就是聖行修成之地。『什麼是行登？』菩薩安住于佛法，有十件事，度化眾生就能成就：第一是聽到稱讚佛或譏諷佛，內心沒有差別；第二是聽到讚美佛法或譭謗佛法，內心沒有差別；第三是聽到菩薩好或菩薩壞，內心沒有差別；第四是聽到人們互相評論，內心沒有差別；第五是聽到人多或人少，內心沒有差別；第六是聽到經文多或經文少，內心沒有差別；第七是聽到生苦或生樂，內心沒有差別；第八是聽到人難以度化或容易度化，內心沒有差別；第九是聽到佛法興盛或衰落，內心沒有差別；第十是遇到有道或無道，內心沒有差別。還有十種需要學習的：心中沒有妄想，不執著于感受，不執著于身體，沒有我所，沒有見解，沒有主宰，沒有接受，如同幻化，不執著于成就，一無所有，這就是完全相信而行登之地。『什麼是不退轉？』菩薩安住于佛法，有十件事，意志堅定：第一是說有佛或無佛，都不退轉；第二是說有法或無法，都不退轉；第三是說有菩薩或無菩薩，都不退轉；第四是說有求佛或無求佛，都不退轉；第五是有得佛或無得佛，都不退轉；第六是說過去有聖道或無聖道，都不退轉；第七是說現在有聖道或無聖道，都不退轉；第八是說未來有聖道或無聖道，都不退轉；第九是說三惡道（三塗，佛教指地獄、餓鬼、畜生三惡道）和

【English Translation】 English version: The mind is empty, the past Dharma is pure, the future Dharma is pure, and the present Dharma is also pure; the past Buddhas are natural, the future Buddhas are natural, and the present Buddhas are also natural. The arising of all Buddhas is the same, without any difference, this is the place where equality gives rise to nobility. 'What is cultivation accomplished?' A Bodhisattva abiding in the Dharma has ten things to do to help people: first, to provide convenience for people; second, to make people peaceful; third, to relieve all people; fourth, to lovingly care for all; fifth, to grieve for sentient beings; sixth, to make people happy; seventh, to protect and look after all things; eighth, to persuade people to follow the right path; ninth, to manifest purity; tenth, to enable people to attain Nirvana (the highest state in Buddhism). There are also ten things to learn: one should know that sentient beings have no fixed nature, no kind, no number, no creation, no rightness, are inconceivable, immeasurable, cannot be fully described, and are all empty; this is the place where holy practice is accomplished. 'What is the stage of advancement?' A Bodhisattva abiding in the Dharma has ten things to do, and by helping sentient beings, they will achieve: first, when hearing praise or criticism of the Buddha, the mind is without difference; second, when hearing praise or slander of the Dharma, the mind is without difference; third, when hearing good or bad about Bodhisattvas, the mind is without difference; fourth, when hearing people commenting on each other, the mind is without difference; fifth, when hearing about many or few people, the mind is without difference; sixth, when hearing about many or few scriptures, the mind is without difference; seventh, when hearing about suffering or happiness, the mind is without difference; eighth, when hearing about people being difficult or easy to help, the mind is without difference; ninth, when hearing about the rise or fall of the Dharma, the mind is without difference; tenth, when encountering the presence or absence of the path, the mind is without difference. There are also ten things to learn: the mind has no delusions, does not cling to feelings, does not cling to the body, has no self, has no views, has no master, has no acceptance, is like an illusion, does not cling to achievement, and is without anything; this is the place of advancement through complete faith. 'What is non-retrogression?' A Bodhisattva abiding in the Dharma has ten things, with a firm will: first, whether there is a Buddha or not, there is no retrogression; second, whether there is Dharma or not, there is no retrogression; third, whether there is a Bodhisattva or not, there is no retrogression; fourth, whether there is seeking of Buddhahood or not, there is no retrogression; fifth, whether there is attainment of Buddhahood or not, there is no retrogression; sixth, whether there was a holy path in the past or not, there is no retrogression; seventh, whether there is a holy path now or not, there is no retrogression; eighth, whether there will be a holy path in the future or not, there is no retrogression; ninth, whether the three evil paths (the three realms of suffering in Buddhism: hell, hungry ghosts, and animals) are the same

三塗異不退轉，十言佛智有盡佛智無盡不退轉。復有十學：開微慧入大智，開大智入微慧，現一法入眾經，現眾經入一法，解眾生入空要，解空要入眾生，釋有想入寂定，釋寂定入有想，說少凈入多想，說多想入少凈，是為轉進不退之地。

「何謂童真？菩薩法住，有十事，隨所入：一身口意不犯，二一切無瑕疵，三志壹在所生，四見人知內慈，五知人心所信，六知人意所解，七不受彼雜想，八知諸剎成敗，九神足疾遍到十方，十週滿持諸法。復有十事：學知佛世界，學如佛智慧，學現佛神足行，學莊嚴諸佛剎，學遍游諸國土，學法答眾問，學化無不現，學佛聲出諸法，學轉頃匝十方，學作一念見無數佛，是為清凈童真之地。

「何謂了生？菩薩法住，有十事，受慧見：一知一切生何道，二知眾生所習縛，三知人本所更來，四知人所行殃福之報，五知人受行何法，六知人心所入好惡，七知人意念若干變，八知十方國清濁，九知三塗無量慧，十知諦要說如應。復有十事：學法王正行，學法王禮儀，學法王興立，學法王出入，學法王周旋，學法王威嚴，學法王坐起，學法王教令，學法王拜人，學法王巡行剎土，是為受決了生之地。

「何謂補處？菩薩法住，有十事，智難及：一當念感動無數國，二當爲

【現代漢語翻譯】現代漢語譯本：三惡道（三塗）的眾生不會退轉，十種說法表明佛的智慧有窮盡和佛的智慧無窮盡都不會退轉。又有十種修學：開啟微小的智慧進入廣大的智慧，開啟廣大的智慧進入微小的智慧，展現一種法門進入所有經典，展現所有經典進入一種法門，理解眾生進入空性的要義，理解空性的要義進入眾生，放下有相的念頭進入寂靜的禪定，放下寂靜的禪定進入有相的念頭，講述少許的清凈進入眾多的念頭，講述眾多的念頭進入少許的清凈，這是轉進而不退轉的境界。『什麼是童真？』菩薩安住于佛法，有十件事，隨所入：一、身口意不犯戒，二、一切沒有瑕疵，三、心志專一于所生之處，四、見到他人能知其內心的慈悲，五、知道他人心中所信奉的，六、知道他人心中所理解的，七、不接受他人的雜亂想法，八、知道各個佛剎的成敗，九、以神通迅速到達十方，十、圓滿地持有諸法。又有十件事：學習瞭解佛的世界，學習像佛一樣的智慧，學習展現佛的神通行，學習莊嚴諸佛的剎土，學習遍游各個國土，學習以佛法回答眾人的提問，學習教化眾生無所不現，學習佛的聲音傳出諸法，學習在頃刻間周遍十方，學習在一念之間見到無數的佛，這是清凈童真的境界。『什麼是了生？』菩薩安住于佛法，有十件事，接受智慧的見解：一、知道一切眾生將往生何道，二、知道眾生所習慣的束縛，三、知道眾生過去所經歷的，四、知道眾生所行善惡的報應，五、知道眾生所修行的法門，六、知道眾生心中所入的好惡，七、知道眾生意念的種種變化，八、知道十方國土的清凈與污濁，九、知道三惡道無量的智慧，十、知道真諦的要義並如實宣說。又有十件事：學習法王的正確行為，學習法王的禮儀，學習法王的興立，學習法王的進出，學習法王的周旋，學習法王的威嚴，學習法王的坐起，學習法王的教令，學習法王拜人，學習法王巡行剎土，這是接受授記了生的境界。『什麼是補處？』菩薩安住于佛法，有十件事，智慧難以企及：一、當念頭動時能感動無數的國土，二、當爲

【English Translation】 English version: The beings in the three evil realms (San Tu) do not regress, and ten statements indicate that neither the Buddha's wisdom being finite nor infinite leads to regression. There are also ten studies: opening small wisdom to enter great wisdom, opening great wisdom to enter small wisdom, manifesting one Dharma to enter all scriptures, manifesting all scriptures to enter one Dharma, understanding sentient beings to enter the essence of emptiness, understanding the essence of emptiness to enter sentient beings, releasing thoughts of form to enter tranquil meditation, releasing tranquil meditation to enter thoughts of form, speaking of a little purity to enter many thoughts, speaking of many thoughts to enter a little purity, this is the state of advancing without regression. 'What is pure innocence?' When a Bodhisattva abides in the Dharma, there are ten things, according to what is entered: 1. body, speech, and mind do not violate precepts, 2. everything is without flaw, 3. the will is focused on where one is born, 4. seeing others, one knows their inner compassion, 5. knowing what others believe in their hearts, 6. knowing what others understand in their hearts, 7. not accepting others' confused thoughts, 8. knowing the success and failure of various Buddha-lands, 9. using supernatural powers to quickly reach the ten directions, 10. fully holding all Dharmas. There are also ten things: learning to understand the Buddha's world, learning wisdom like the Buddha's, learning to manifest the Buddha's supernatural powers, learning to adorn the Buddha's lands, learning to travel throughout all lands, learning to answer people's questions with the Dharma, learning to transform beings without exception, learning the Buddha's voice to emanate all Dharmas, learning to pervade the ten directions in an instant, learning to see countless Buddhas in a single thought, this is the state of pure innocence. 'What is the end of birth?' When a Bodhisattva abides in the Dharma, there are ten things, receiving the wisdom of insight: 1. knowing which path all beings will be reborn into, 2. knowing the bonds that beings are accustomed to, 3. knowing what beings have experienced in the past, 4. knowing the karmic retribution of beings' good and bad actions, 5. knowing which Dharma beings practice, 6. knowing the likes and dislikes that beings enter into in their hearts, 7. knowing the various changes in beings' thoughts, 8. knowing the purity and impurity of the lands in the ten directions, 9. knowing the immeasurable wisdom of the three evil realms, 10. knowing the essence of truth and speaking it accordingly. There are also ten things: learning the correct conduct of the Dharma King, learning the etiquette of the Dharma King, learning the establishment of the Dharma King, learning the comings and goings of the Dharma King, learning the movements of the Dharma King, learning the majesty of the Dharma King, learning the sitting and rising of the Dharma King, learning the teachings of the Dharma King, learning the Dharma King's bowing to others, learning the Dharma King's tour of the lands, this is the state of receiving the prediction of the end of birth. 'What is the position of successor?' When a Bodhisattva abides in the Dharma, there are ten things, wisdom is difficult to reach: 1. when a thought arises, it can move countless lands, 2. when

無數國現明，三當爲無數國立法，四當爲開度無數國，五當利安無數國，六當聲曉無數人，七當觀察知眾生意，八當知眾生無極念，九當令無數人入法，十以次第現人慧了。生所不能及補處者十：不能知其身事志行，神足定念，達古知今，見后明處，及修剎法，聖意之事，補處所欲。又有十事：學佛三塗無際之慧，學具足諸佛法，學法法無所著，學諸佛無底藏，學神智成其剎，學光明照十方，學佛定感動諸國，學權道隨意化，學遍教令成就，學合會轉法輪。所以學者，欲一切知，已一切敏，無所復學，是名為補處。從十十法成，現世得紹代無上正真之道，為最正覺，度脫天下。」

佛言：「善哉，善哉！法意菩薩，可謂佛子。一切十方去來現佛，皆由此興，是法無際，所照無量，度人無極，智心無盡。」

佛說是已，皆大歡喜，為佛作禮。

佛說菩薩本業經

【現代漢語翻譯】現代漢語譯本無數國土顯現光明，第一是為無數國土建立法則，第二是為開化引導無數國土，第三是利益安樂無數國土，第四是使無數人聽到佛法，第五是觀察瞭解眾生的心意，第六是瞭解眾生無盡的念頭，第七是使無數人進入佛法，第八是依次展現人們的智慧和覺悟。菩薩在成佛前無法企及的十件事是：不能完全瞭解自身的事業、志向和行為，不能完全掌握神通、禪定和正念，不能通達過去、瞭解現在，不能預見未來、明白去處，不能修習佛國凈土的法則，不能瞭解聖人的心意，不能滿足補處菩薩的願望。還有十件事：學習佛陀在三惡道中無邊的智慧，學習圓滿具足諸佛的法，學習對一切法都不執著，學習諸佛無盡的寶藏，學習以神通智慧成就佛國凈土，學習以光明照耀十方世界，學習以佛的禪定感動諸佛國土，學習以方便法門隨意教化，學習普遍教導使眾產生就，學習聚集在一起轉動法輪。所以學習的人，想要一切都知曉，一切都敏銳，沒有什麼需要再學習的，這被稱為補處菩薩。從這十種十法成就，現世就能繼承無上正真之道，成為最正覺的佛陀，救度天下眾生。佛說：『好啊，好啊！法意菩薩，你可以說是佛的真子。一切十方過去、現在、未來的佛，都是由此而興起的，這個法是無邊無際的，所照耀的是無量的，所度化的人是無盡的，智慧和心量也是沒有窮盡的。』佛說完這些話，大家都非常歡喜，向佛作禮。《佛說菩薩本業經》

【English Translation】 English version Countless lands manifest light; the first is to establish laws for countless lands, the second is to enlighten and guide countless lands, the third is to benefit and bring peace to countless lands, the fourth is to make countless people hear the Dharma, the fifth is to observe and understand the minds of sentient beings, the sixth is to understand the endless thoughts of sentient beings, the seventh is to lead countless people into the Dharma, and the eighth is to sequentially reveal people's wisdom and enlightenment. There are ten things that a Bodhisattva cannot achieve before becoming a Buddha: not fully understanding their own deeds, aspirations, and conduct; not fully mastering supernatural powers, meditation, and mindfulness; not being able to understand the past and know the present; not being able to foresee the future and understand where to go; not being able to practice the laws of Buddha lands; not being able to understand the minds of the sages; and not being able to fulfill the wishes of a Bodhisattva in the position of successor. There are also ten things: learning the Buddha's boundless wisdom in the three evil realms, learning to fully possess all the Buddhas' teachings, learning not to be attached to any Dharma, learning the inexhaustible treasures of the Buddhas, learning to accomplish Buddha lands with supernatural wisdom, learning to illuminate the ten directions with light, learning to move Buddha lands with the Buddha's meditation, learning to teach at will with expedient methods, learning to universally teach and enable sentient beings to achieve enlightenment, and learning to gather together and turn the Dharma wheel. Therefore, those who study want to know everything, be sharp in everything, and have nothing more to learn; this is called a Bodhisattva in the position of successor. By accomplishing these ten sets of ten practices, one can inherit the supreme and true path in this life, become the most perfectly enlightened Buddha, and liberate all beings. The Buddha said, 'Excellent, excellent! Dharma-Intent Bodhisattva, you can be called a true child of the Buddha. All Buddhas of the past, present, and future in the ten directions arise from this. This Dharma is boundless, what it illuminates is immeasurable, those it liberates are endless, and its wisdom and capacity are also inexhaustible.' After the Buddha finished speaking, everyone was very happy and bowed to the Buddha. 'The Sutra of the Fundamental Deeds of Bodhisattvas Spoken by the Buddha'