T11n0316_佛說大乘菩薩藏正法經

大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

No. 316 [No. 310(12)]

佛說大乘菩薩藏正法經卷第一

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯

長者賢護品第一之一

如是我聞：

一時世尊在舍衛國坐夏安居滿三月已，出行訪其裁製成辦衣服之者，與大苾芻眾千二百五十人俱，並余苾芻、苾芻尼、優婆塞、優婆夷、國王大臣、沙門、婆羅門、長者及諸外道，乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，于佛世尊尊重恭信志誠供養——世尊受世供利與世福田——所謂飲食衣服、坐臥之具、病緣醫藥及余廣多受用等物。以佛世尊名稱善譽殊勝高顯超出世間，如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊十號具足。于天人阿修羅、沙門婆羅門、若魔若梵一切世間大眾之中，以自通力而證聖果，隨所游止宣說正法，初善中善後善，文義深遠純一無雜，圓滿清白梵行之相。

爾時世尊徐緩而至摩伽陀國，次第經行至王舍大城，到已止於鷲峰山中。是時王舍城中有一長者其名賢護，宿植善本，于先佛所廣作佛事，具大財富廣多主宰受用之

【現代漢語翻譯】現代漢語譯本：如是我聞：一時，世尊在舍衛國安居過夏三個月后，出行去拜訪那些製作衣服的人。他與一千二百五十位大比丘，以及其他比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）、國王大臣、沙門（出家修行者）、婆羅門（祭司）、長者（富有的居士）和各種外道，乃至天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等一同前往。他們對佛世尊非常尊敬、恭敬、虔誠地供養——世尊接受世間的供養，成為世間的福田——供養的物品包括飲食、衣服、坐臥用具、治病醫藥以及其他各種受用之物。這是因為佛世尊的名聲和美譽非常殊勝、高顯，超越世間，他具足如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊這十個稱號。在天人、阿修羅、沙門、婆羅門、魔、梵天以及一切世間大眾之中，他以神通力證得聖果，無論走到哪裡都宣說正法，初善、中善、后善，文義深遠，純一無雜，圓滿清凈，是梵行的典範。那時，世尊緩緩地來到摩伽陀國，依次經過各處，到達王舍大城，然後住在鷲峰山中。當時，王舍城中有一位長者，名叫賢護，他過去種下深厚的善根，在過去的佛那裡廣做佛事，擁有巨大的財富，並享受著廣泛的支配權和受用。

【English Translation】 English version: Thus have I heard: At one time, the World Honored One, having completed the three-month summer retreat in Shravasti, set out to visit those who made clothes. He was accompanied by a great assembly of twelve hundred and fifty Bhikshus (monks), as well as other Bhikshus, Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), kings, ministers, Shramanas (ascetics), Brahmins (priests), elders, and various non-Buddhists, even including Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities). They all revered, respected, and sincerely offered to the World Honored One—the World Honored One accepted the world's offerings, becoming a field of merit for the world—offerings such as food, clothing, bedding, medicine for illness, and various other items for use. This was because the World Honored One's name and reputation were exceedingly excellent, prominent, and surpassing the world. He was complete with the ten titles: Tathagata (Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana Sampanna (Perfect in Knowledge and Conduct), Sugata (Well Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Deva Manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). Among the gods, humans, Asuras, Shramanas, Brahmins, Mara (demon), Brahma (creator god), and all the great assemblies of the world, he attained the holy fruit through his own spiritual power. Wherever he went, he proclaimed the Dharma (teachings), which was good in the beginning, good in the middle, and good in the end, with profound meaning, pure and unmixed, and a perfect example of pure conduct. At that time, the World Honored One slowly traveled to Magadha, gradually passing through various places until he reached the great city of Rajagriha, where he then resided on Mount Gridhrakuta (Vulture Peak). In Rajagriha, there was an elder named Srenika, who had planted deep roots of goodness in the past, performed many meritorious deeds in the presence of past Buddhas, possessed great wealth, and enjoyed extensive dominion and use.

物，積以金銀財谷庫藏，增集摩尼真珠硨磲、珊瑚吠琉璃等，及諸象馬牛羊、奴婢侍從並營作人。時賢護長者聞沙門瞿曇從王宮出凈信出家，與大苾芻眾千二百五十人俱，經游摩伽陀國，次第至於王舍大城，止其鷲峰山中。而彼沙門瞿曇，具足廣大色相功德，名稱善譽超出世間，成正覺果如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，隨其所應宣說正法，初善中善後善，文義深遠純一無雜，圓滿清白梵行之相。長者即作是念：「我今宜應詣彼沙門瞿曇之所親近瞻禮。彼佛、如來、應供、正等正覺，色相功德斯為甚善。」時賢護長者作是念已，即與五百長者俱，出王舍大城詣佛瞻禮。

爾時世尊日初分時著衣持缽，與苾芻眾恭信圍繞，入王舍大城次第乞食。而佛世尊威儀嚴肅履步調寂，清凈光明普照世間，進止屈伸端直清凈。時賢護等五百長者遙見世尊徐徐而來，威容相好清凈端嚴，諸根調柔意念寂靜，勝善調伏如大龍王，復類泉流清凈無染。有無數天人大眾導從圍繞，身相巍巍猶紫金色，三十二相八十種好莊嚴具足。天雨眾花廣大殊妙，其所雨花周遍稠密，復有千俱胝葉七寶蓮花隨足而蹈。世尊具足無數百千威儀功德自遠而來。時諸長者于其路左如是見已，于佛世尊深

【現代漢語翻譯】現代漢語譯本：財富，堆積著金銀財寶，倉庫里儲藏著摩尼（如意寶珠）真珠、硨磲（海中大貝）、珊瑚、吠琉璃（青色寶）等，以及各種象、馬、牛、羊、奴婢侍從和勞作的人。當時，賢護長者聽說沙門瞿曇（釋迦牟尼佛）從王宮出家，以清凈的信心出家，與一千二百五十位大比丘一同，遊歷摩伽陀國，次第來到王舍大城，住在鷲峰山中。而那位沙門瞿曇，具足廣大的色相功德，名聲美譽超出於世間，成就正覺果位的如來（佛的稱號之一）、應供（值得供養的人）、正等正覺（完全覺悟的人）、明行足（智慧和德行圓滿的人）、善逝（到達涅槃的人）、世間解（瞭解世間一切的人）、無上士（無與倫比的人）、調御丈夫（能調伏眾生的人）、天人師（天和人的導師）、佛（覺悟者）、世尊（受人尊敬的人），隨其所應宣說正法，初善、中善、后善，文義深遠純一無雜，圓滿清白梵行之相。長者就想：『我現在應該去沙門瞿曇那裡親近瞻仰。那位佛、如來、應供、正等正覺，色相功德真是太好了。』當時，賢護長者這樣想后，就與五百位長者一同，出王舍大城去瞻仰佛陀。那時，世尊在早晨初分時穿上衣服，拿著缽，與比丘眾恭敬圍繞，進入王舍大城次第乞食。而佛世尊威儀莊嚴，步伐安詳寂靜，清凈光明普照世間，進退屈伸都端正清凈。當時，賢護等五百位長者遠遠看見世尊緩緩走來，威容相好清凈端莊，諸根調柔意念寂靜，勝善調伏如同大龍王，又像泉水一樣清凈無染。有無數天人大眾引導跟隨，身相巍峨如同紫金色，三十二相八十種好莊嚴具足。天空中下著各種廣大殊妙的花，所下的花周遍稠密，還有千俱胝葉的七寶蓮花隨著佛的腳步而生。世尊具足無數百千威儀功德從遠處走來。當時，各位長者在路左邊這樣看到后，對佛世尊生起了深深的敬信。

【English Translation】 English version: Possessions, accumulated with gold, silver, wealth, and storehouses, increasing collections of mani (wish-fulfilling jewel), pearls, tridacna (giant clam), coral, vaiḍūrya (lapis lazuli), etc., as well as various elephants, horses, cattle, sheep, servants, attendants, and laborers. At that time, the elder Śrīgupta heard that the śramaṇa Gautama (Shakyamuni Buddha) had left the royal palace with pure faith, and together with a great assembly of twelve hundred and fifty bhikṣus, was traveling through the Magadha country, gradually reaching the great city of Rājagṛha, and residing on Mount Gṛdhrakūṭa. And that śramaṇa Gautama, possessing vast physical characteristics and merits, whose name and reputation surpassed the world, had attained the fruit of perfect enlightenment as a Tathāgata (one who has thus gone), Arhat (worthy of offering), Samyaksaṃbuddha (perfectly enlightened one), Vidyācaraṇasaṃpanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇām (teacher of gods and humans), Buddha (awakened one), and Bhagavat (blessed one), according to what was appropriate, expounding the true Dharma, good in the beginning, good in the middle, and good in the end, with profound and pure meaning, complete and pure in the aspect of the holy life. The elder then thought: 'Now I should go to that śramaṇa Gautama to draw near and pay homage. That Buddha, Tathāgata, Arhat, Samyaksaṃbuddha, his physical characteristics and merits are truly excellent.' Having thought this, the elder Śrīgupta, together with five hundred elders, left the great city of Rājagṛha to pay homage to the Buddha. At that time, the World Honored One, in the early morning, put on his robes, held his bowl, and with the assembly of bhikṣus respectfully surrounding him, entered the great city of Rājagṛha to beg for alms in order. And the World Honored One, with dignified deportment, walked calmly and peacefully, his pure light illuminating the world, his movements straight and pure. At that time, the five hundred elders, including Śrīgupta, saw the World Honored One slowly approaching from afar, his majestic appearance pure and dignified, his senses subdued, his mind peaceful, supremely well-tamed like a great dragon king, and like a stream of water, pure and undefiled. Countless heavenly beings and great assemblies led and surrounded him, his form majestic like purple gold, adorned with the thirty-two marks and eighty minor characteristics. The sky rained down various vast and wonderful flowers, the rain of flowers was dense and pervasive, and there were also seven-jeweled lotuses with a thousand kotis of leaves that appeared with each step of the Buddha. The World Honored One, possessing countless hundreds of thousands of dignified merits, came from afar. When the elders saw this on the left side of the road, they developed deep faith and respect for the World Honored One.

生凈信，以清凈心前詣佛所。到佛所已頭面禮足，肅躬恭信住立佛前。時賢護等五百長者俱白佛言：「世尊瞿曇于大眾中相好增勝！世尊瞿曇于大眾中威德增勝！世尊瞿曇于大眾中名稱增勝！世尊瞿曇于大眾中光明增勝！世尊瞿曇真金色相最上增勝！世尊身相如古金仙！世尊身相妙無等等！世尊諸相具希有法！世尊瞿曇一切世間無與等者！我見世尊具足如是威相功德，以何緣故舍家出家？」

爾時賢護長者即以偈詞而伸讚歎：

「如我昔聞佛世尊，　　名稱吉祥及威德，　最上妙相我今觀，　　殊勝光明具如是。　清凈妙好真金相，　　金色高勝眾所觀，　離塵無染處眾中，　　如眾星中妙月現。　我昔歸命人中尊，　　如須彌山極高勝，　猶天妙蓋頂相嚴，　　周遍次第而普覆。　頂骨首發軟復滑，　　同彼帝青妙色相，　頸相猶如孔雀王，　　右旋宛轉而柔軟，　額廣平正復潔白，　　雙眉猶如帝釋弓，　眉間毫相凈復明，　　如星中王善照曜，　兩目善妙喜愛相，　　睹者咸生歡悅意，　諦觀不起厭足心，　　頂禮世尊清凈目。　我睹人中尊鼻相，　　隆高修直如金山，　唇如琥珀類頻婆，　　清凈復如凈珠寶，　齒相明凈復潔白，　　如乳如藕及如鴨，　堅牢清凈密

【現代漢語翻譯】現代漢語譯本他們生起了清凈的信心，以清凈的心來到佛陀所在的地方。到達佛陀所在的地方后，他們頭面禮足，恭敬地站在佛陀面前。當時，賢護等五百位長者一同對佛陀說：『世尊瞿曇（Gautama，佛陀的姓氏）在大眾中相貌更加殊勝！世尊瞿曇在大眾中威德更加殊勝！世尊瞿曇在大眾中名聲更加殊勝！世尊瞿曇在大眾中光明更加殊勝！世尊瞿曇的真金色相最為殊勝！世尊的身相如同古代的金仙！世尊的身相美妙無比！世尊的各種相好都具備稀有的功德！世尊瞿曇在一切世間都是無與倫比的！我們看到世尊具足如此威嚴的相貌和功德，想知道是出於什麼原因捨棄家庭出家？』當時，賢護長者即以偈頌來讚歎：『如我過去所聽聞的佛世尊，名號吉祥且具威德，最上妙好的相貌我今天親眼所見，殊勝的光明也具足如此。清凈美妙的真金色相，金色高貴殊勝，為眾人所瞻仰，遠離塵垢，無有染污，處在眾人之中，如同眾星中的明月顯現。我過去歸命於人中之尊，如同須彌山（Sumeru，佛教中的聖山）極高殊勝，又如天上的妙蓋覆蓋在頂上，周遍次第地普覆。頂骨和頭髮柔軟光滑，如同帝青（Indranila，一種深藍色寶石）的妙色，頸項的相貌如同孔雀王，右旋宛轉而柔軟，額頭寬廣平正而潔白，雙眉如同帝釋（Indra，佛教中的天神）的弓，眉間的毫毛清凈而明亮，如同星中的王者善於照耀，兩眼善妙可愛，見到的人都心生歡喜，仔細觀看也不會感到厭倦，頂禮世尊清凈的眼睛。我看到人中之尊的鼻相，隆起高聳，修長挺直，如同金山，嘴唇如同琥珀，又像頻婆果（Bimba，一種紅色水果），清凈如同凈潔的珠寶，牙齒明凈潔白，如同乳汁、蓮藕和鴨子，堅固清凈而緊密。』

【English Translation】 English version They generated pure faith, and with pure minds, they went to where the Buddha was. Having arrived at the Buddha's place, they bowed their heads to his feet, respectfully stood before the Buddha. At that time, the elder named Suddha and five hundred other elders together said to the Buddha: 'Venerable Gautama (Buddha's family name), your appearance is more excellent among the assembly! Venerable Gautama, your majestic virtue is more excellent among the assembly! Venerable Gautama, your reputation is more excellent among the assembly! Venerable Gautama, your light is more excellent among the assembly! Venerable Gautama, your true golden appearance is the most excellent! Venerable's appearance is like that of an ancient golden sage! Venerable's appearance is wonderfully incomparable! Venerable's various marks possess rare virtues! Venerable Gautama, you are unmatched in all the world! Seeing that Venerable possesses such majestic appearance and merits, what is the reason for abandoning your home and becoming a renunciate?' At that time, the elder Suddha immediately praised with verses: 'As I have heard in the past of the Buddha, the Venerable One, whose name is auspicious and possesses majestic virtue, the most excellent and wonderful appearance I now see with my own eyes, and the extraordinary light is also complete. The pure and wonderful true golden appearance, the golden color is noble and superior, admired by all, free from dust and defilement, standing among the assembly, like the bright moon appearing among the stars. I have in the past taken refuge in the honored one among humans, like Mount Sumeru (a sacred mountain in Buddhism) extremely high and superior, and like a celestial canopy covering the top, completely and successively covering all. The skull and hair are soft and smooth, like the wonderful color of Indranila (a deep blue gemstone), the appearance of the neck is like the king of peacocks, turning to the right, graceful and soft, the forehead is broad, flat, and white, the eyebrows are like the bow of Indra (a deity in Buddhism), the hair between the eyebrows is pure and bright, like the king among the stars shining brightly, the two eyes are beautiful and lovely, those who see them all feel joy, looking closely without feeling tired, I bow to the pure eyes of the Venerable. I see the nose of the honored one among humans, raised high, long and straight, like a golden mountain, the lips are like amber, and like the Bimba fruit (a red fruit), pure like a clean jewel, the teeth are bright and white, like milk, lotus roots, and ducks, firm, pure, and close together.'

復齊，　　隨所動轉而善愛，　大小諸齒密不厚，　　四牙鋒利而無垢，　猶如鵝王處鵝群，　　光瑩清凈白中白。　面如初日凈光照，　　赤優缽羅及銅色，　舌相凈妙而廣長，　　遍覆面門悉清凈，　我于天人梵世中，　　未嘗見佛妙相好。　耳輪猶如師子王，　　具師子相善無畏，　我觀喉相具威德，　　善納眾味凈光明。　正直頸項無曲邪，　　常得味中之上味，　容儀敦肅而殊妙，　　七處平滿世所聞。　最勝吉祥人中尊，　　如日光明現峰頂，　七處平滿其所謂，　　二手足心及二肩，　一頸平滿七處同，　　圓具清凈而明煥。　雙臂修直復𦟛圓，　　其猶龍王妙清凈，　無高無下二臂同，　　雙垂二臂立過膝。　上半身如師子王，　　如尼拘陀身圓滿，　猶那羅延不壞身，　　大力忍力皆具足。　身毛上靡而柔軟，　　彼一一毛皆右旋，　塵翳不染凈妙身，　　譬彼蓮花不著水。　陰藏隱覆而復密，　　猶如調善妙馬王，　雙髀其猶軟草同，　　雙腨次第而安住。　足跟平滿趺相稱，　　手足皆具網鞔相，　復如鵝王指纖長，　　手足數週二十指。　手指纖長赤銅甲，　　諸指柔毛而下覆，　足下圓具千輻輪，　　踝骨不粗而不現。　履步平滿無

高下，　　行時離地及四指，　世間最勝妙相圓，　　按地寶蓮隨足蹈。　世尊行步大無畏，　　如師子王無高下，　不遲不速處中平，　　遊戲自在無恐畏。　諸天雨眾微妙花，　　空中競奏妙音樂，　非人供養啟恭虔，　　此佛神通希有相。　色相超越毗沙門，　　威光勝逾百千日，　天人魔梵諸眾中，　　悉無如是勝功德。　今我內心起疑念，　　佛具最上神通力，　復見何等功德門，　　故佛出家成聖果？」

爾時世尊告賢護等諸長者言：「諸長者！我見十種諸嬈亂法世間合集，斯苦甚大。何等為十？一者生為嬈亂，二者老為嬈亂，三者病為嬈亂，四者死為嬈亂，五者憂為嬈亂，六者悲為嬈亂，七者苦為嬈亂，八者煩惱為嬈亂，九者愁嘆爲嬈亂，十者輪迴為嬈亂。如是十種諸嬈亂法世間合集，我見是已，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊欲重宣此義而說偈言：

「諸愚夫異生，　　輪迴網羈絆，　生嬈亂愁嘆，　　老病旋逼逐，　憂悲故苦惱，　　死法來吞食；　若救度出離，　　解脫三有網。

「複次長者！瞋之一法互相損害世間合集，斯苦甚大。損害有十。何等為十？一者以我心故，過去已作諸損害事。二者生起思念，現在今

【現代漢語翻譯】現代漢語譯本行走時腳離地約四指高，世間最殊勝美妙的相貌圓滿，每當腳踩在地上，就有寶蓮花隨之出現。世尊行走時步伐堅定無畏，如同獅子王一般，步伐沒有高低起伏，不快不慢，保持中正平和，自在遊戲，沒有絲毫恐懼。諸天紛紛降下各種美妙的花朵，空中競相演奏著動聽的音樂，非人（指天龍八部等）恭敬虔誠地供養，這是佛陀神通的稀有景象。佛陀的色相超越了毗沙門（北方守護神），威光勝過千百個太陽，在天人、魔、梵等眾生之中，沒有誰能擁有如此殊勝的功德。現在我內心產生疑問，佛陀具足最上神通之力，又見到是何等功德之門，才使得佛陀出家併成就聖果呢？

這時，世尊告訴賢護等各位長者說：『各位長者！我看到十種擾亂世間的法聚集在一起，這些痛苦非常巨大。是哪十種呢？第一是生為擾亂，第二是老為擾亂，第三是病為擾亂，第四是死為擾亂，第五是憂為擾亂，第六是悲為擾亂，第七是苦為擾亂，第八是煩惱為擾亂，第九是愁嘆爲擾亂，第十是輪迴為擾亂。這十種擾亂世間的法聚集在一起，我看到這些后，因此才以清凈的信心出家，去證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』

這時，世尊想再次宣說這個道理，就說了偈語：

『那些愚癡的凡夫俗子，被輪迴的羅網所束縛，被生的擾亂和愁嘆所困擾，衰老和疾病輪番逼迫，憂愁和悲傷帶來痛苦煩惱，死亡的法則吞噬一切；如果能救度自己，脫離這些，就能解脫三有（欲界、色界、無色界）的羅網。』

『再次，長者們！嗔恨這一法互相損害，在世間聚集，這種痛苦非常巨大。損害有十種。是哪十種呢？第一是因為我執，過去已經做了許多損害的事情。第二是生起思念，現在正在做

【English Translation】 English version When walking, his feet are about four fingers above the ground, His appearance is the most excellent and perfect in the world, And wherever his feet step, jeweled lotuses appear. The World Honored One walks with great fearlessness, Like a lion king, his steps are neither high nor low, Neither too fast nor too slow, he maintains a balanced pace, He moves freely and playfully, without any fear. The heavens rain down various exquisite flowers, And melodious music is played in the sky, Non-human beings (such as Devas, Nagas, etc.) offer their respectful worship, This is a rare and wondrous manifestation of the Buddha's spiritual power. His appearance surpasses that of Vaishravana (the guardian of the north), His radiance is brighter than a hundred thousand suns, Among all beings, including gods, humans, demons, and Brahmas, None possess such superior merits and virtues. Now, a doubt arises in my mind, The Buddha possesses the most supreme spiritual power, And what kind of meritorious path did he see, That led him to renounce the world and attain Buddhahood?'

At that time, the World Honored One said to the elders, including Sreṇika: 'Elders! I have seen ten kinds of afflictive dharmas that gather in the world, and these sufferings are immense. What are these ten? First, birth is an affliction; second, old age is an affliction; third, sickness is an affliction; fourth, death is an affliction; fifth, sorrow is an affliction; sixth, grief is an affliction; seventh, suffering is an affliction; eighth, vexation is an affliction; ninth, lamentation is an affliction; and tenth, the cycle of rebirth is an affliction. Having seen these ten afflictive dharmas gathered in the world, I therefore left home with pure faith, to attain the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'

Then, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Those foolish ordinary beings, Are bound by the net of samsara (cycle of rebirth), Troubled by the afflictions of birth and lamentation, Old age and sickness relentlessly pursue them, Sorrow and grief bring suffering and distress, The law of death devours all; If one can save oneself and escape from these, One can be liberated from the net of the three realms (desire, form, formless).'

'Furthermore, elders! The dharma of anger, causing mutual harm, gathers in the world, and this suffering is immense. There are ten kinds of harm. What are these ten? First, due to self-attachment, many harmful things have been done in the past. Second, arising from thoughts, harmful things are being done in the present.'

作諸損害事。三者生起思念，未來當作諸損害事。四者我所愛者生起思念，而不已作諸損害事。五者我所愛者生起思念，而不今作諸損害事。六者我所愛者生起思念，而不當作諸損害事。七者非我愛者生起思念，過去已作諸損害事。八者非我愛者生起思念，現在今作諸損害事。九者非我愛者生起思念，未來當作諸損害事。十者生起思念，作無義利損害過失。如是十種諸損害事世間合集，我見是已，為令離彼諸損害故，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「眾生瞋最大，　　各各互相害，　已現當損害，　　成十損害事。　愛者不生害，　　已作及當作，　現作亦復然，　　不成損害法，　於我非友愛，　　作諸損害事，　已現當亦然，　　生損害罪業，　並無義過失，　　十損害纏縛。　我見損害法，　　乃凈信出家。

「複次長者！種種見中諸險惡見世間合集，斯苦甚大。險惡見者有其十種。何等為十？一者於我見中起險惡見，二者眾生見中起險惡見，三者壽者見中起險惡見，四者於人見中起險惡見，五者于斷見中起險惡見，六者于常見中起險惡見，七者無作見中起險惡見，八者無因見中起險惡見，九者不平等見中起險惡見，十者于邪見中起險

【現代漢語翻譯】現代漢語譯本：

『第一種是生起思念，過去已經做了損害的事情。第二種是生起思念，現在正在做損害的事情。第三種是生起思念，未來將要做損害的事情。第四種是對我所愛的人產生思念，但他們沒有做損害的事情。第五種是對我所愛的人產生思念，但他們現在沒有做損害的事情。第六種是對我所愛的人產生思念，但他們未來不會做損害的事情。第七種是對我所不愛的人產生思念，他們過去已經做了損害的事情。第八種是對我所不愛的人產生思念，他們現在正在做損害的事情。第九種是對我所不愛的人產生思念，他們未來將要做損害的事情。第十種是生起思念，做沒有意義的損害過失的事情。像這樣十種損害的事情在世間聚集，我看到這些后，爲了遠離這些損害，所以我才以清凈的信心出家，去證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。』

當時，世尊說了偈語：

『眾生的嗔恨心最大，各自互相傷害，已經發生、正在發生和將要發生的損害，構成了十種損害的事情。對於所愛的人不會產生傷害，無論是已經做過、正在做還是將要做，都不會構成損害的法則。對於我所不愛的人，他們做各種損害的事情，無論是已經發生、正在發生還是將要發生，都會產生損害的罪業，並且是毫無意義的過失，被這十種損害所纏縛。我看到這些損害的法則，才以清凈的信心出家。』

『再者，長者！各種見解中，那些險惡的見解在世間聚集，這種痛苦非常巨大。險惡的見解有十種。是哪十種呢？第一種是在我見（Atma-drishti，認為有「我」的見解）中產生險惡的見解，第二種是在眾生見（Sattva-drishti，認為有「眾生」的見解）中產生險惡的見解，第三種是在壽者見（Jiva-drishti，認為有「壽命」的見解）中產生險惡的見解，第四種是在人見（Pudgala-drishti，認為有「人」的見解）中產生險惡的見解，第五種是在斷見（Uccheda-drishti，認為一切都會斷滅的見解）中產生險惡的見解，第六種是在常見（Shashvata-drishti，認為一切都是永恒不變的見解）中產生險惡的見解，第七種是在無作見（Akarana-drishti，認為沒有因果報應的見解）中產生險惡的見解，第八種是在無因見（Ahetu-drishti，認為一切都是沒有原因的見解）中產生險惡的見解，第九種是在不平等見（Vishama-drishti，認為一切都是不平等的見解）中產生險惡的見解，第十種是在邪見（Mithya-drishti，錯誤的見解）中產生險惡的見解。

【English Translation】 English version:

'The first is arising of thoughts, that in the past, harmful things have been done. The second is arising of thoughts, that now, harmful things are being done. The third is arising of thoughts, that in the future, harmful things will be done. The fourth is arising of thoughts about those I love, but they have not done harmful things. The fifth is arising of thoughts about those I love, but they are not doing harmful things now. The sixth is arising of thoughts about those I love, but they will not do harmful things in the future. The seventh is arising of thoughts about those I do not love, that in the past, they have done harmful things. The eighth is arising of thoughts about those I do not love, that now, they are doing harmful things. The ninth is arising of thoughts about those I do not love, that in the future, they will do harmful things. The tenth is arising of thoughts, doing meaningless harmful faults. Thus, these ten kinds of harmful things gather in the world, and having seen these, in order to depart from these harms, therefore, I have left home with pure faith, to attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

At that time, the World Honored One spoke in verse:

'The anger of beings is the greatest, Each harms one another, Harm that has occurred, is occurring, and will occur, Forms ten harmful things. For those who are loved, harm does not arise, Whether it has been done, is being done, or will be done, It does not constitute the law of harm. For those who are not my friends, They do various harmful things, Whether it has occurred, is occurring, or will occur, It generates the karma of harmful sins, And is a meaningless fault, Bound by these ten harms. Having seen these laws of harm, I left home with pure faith.'

'Furthermore, Elder! Among various views, the wicked views gather in the world, and this suffering is very great. There are ten kinds of wicked views. What are the ten? The first is arising of wicked views in the view of self (Atma-drishti, the view that there is a 'self'), the second is arising of wicked views in the view of beings (Sattva-drishti, the view that there are 'beings'), the third is arising of wicked views in the view of a life span (Jiva-drishti, the view that there is a 'life span'), the fourth is arising of wicked views in the view of a person (Pudgala-drishti, the view that there is a 'person'), the fifth is arising of wicked views in the view of annihilation (Uccheda-drishti, the view that everything will be annihilated), the sixth is arising of wicked views in the view of permanence (Shashvata-drishti, the view that everything is permanent), the seventh is arising of wicked views in the view of no action (Akarana-drishti, the view that there is no cause and effect), the eighth is arising of wicked views in the view of no cause (Ahetu-drishti, the view that everything is without cause), the ninth is arising of wicked views in the view of inequality (Vishama-drishti, the view that everything is unequal), and the tenth is arising of wicked views in the view of wrong views (Mithya-drishti, incorrect views).'

惡見。如是十種諸險惡見，我見是已，為欲普令破諸見故，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「我人眾生見，　　壽者見亦然，　諸愚夫異生，　　險惡見所覆。　斷常及無作，　　邪無因不平，　令安立正見，　　是故我出家。　我于阿僧祇，　　那庾多百千，　俱胝劫數中，　　為眾生利樂。

「複次長者！有大病箭世間合集，斯苦甚大。大病箭者有其十種。何等為十？一者愛箭，二者無明箭，三者欲箭，四者貪箭，五者瞋箭，六者癡箭，七者慢箭，八者見箭，九者成箭，十者壞箭。如是十種諸大病箭，我欲普令悉得拔除，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「愛箭故貪積，　　無智故闇冥，　無明癡暗覆，　　旋趣於他蘊；　欲箭隨射激，　　貪箭故吞食，　瞋箭起昏迷，　　癡箭都所覆；　見箭起違背，　　慢成壞亦然，　諸愚夫異生，　　乃互相毀呰。　此妄此真實，　　互相興違諍，　破世間病箭，　　唯佛無生法。　世間諸眾生，　　常為箭所射，　為救護拔除，　　悉令離諸苦。

佛說大乘菩薩藏正法經卷第一大正藏第 11 冊 No. 0316

【現代漢語翻譯】現代漢語譯本：『邪見。像這樣十種險惡的見解，我看到這些后，爲了普遍地破除各種見解，所以我才以清凈的信心出家，去證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』當時，世尊又說了偈語：『我見、人見、眾生見，壽者見也是這樣，這些愚癡的凡夫俗子，被險惡的見解所覆蓋。斷見、常見以及無作見，邪見、無因見、不平等見，爲了安立正見，所以我才出家。我于阿僧祇（無數）那由他百千俱胝（億）劫中，爲了眾生的利益和安樂。『再者，長者！世間有聚集的大病箭，這痛苦非常大。大病箭有十種。是哪十種呢？第一是愛箭，第二是無明箭，第三是欲箭，第四是貪箭，第五是瞋箭，第六是癡箭，第七是慢箭，第八是見箭，第九是成箭，第十是壞箭。像這樣十種大病箭，我想要普遍地使它們都被拔除，所以我才以清凈的信心出家，去證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』當時，世尊又說了偈語：『因為愛箭所以貪婪積聚，因為沒有智慧所以黑暗不明，無明和愚癡覆蓋著，輪轉趨向于其他的蘊（五蘊）。欲箭隨著射擊而激發，貪箭因此吞噬，瞋箭引起昏迷，癡箭完全覆蓋。見箭引起違背，慢箭的形成和壞滅也是這樣，這些愚癡的凡夫俗子，乃是互相譭謗。這個是虛妄的，那個是真實的，互相興起違背和爭論，破除世間的病箭，只有佛的無生法。世間的眾生，常常被箭所射中，爲了救護和拔除，使他們都遠離各種痛苦。佛說大乘菩薩藏正法經卷第一

【English Translation】 English version: 『Evil views. Having seen these ten kinds of dangerous views, in order to universally destroy all views, I have therefore left home with pure faith, to attain the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 At that time, the World Honored One spoke in verse: 『The view of self, the view of person, the view of sentient beings, and the view of a life span are all the same. These foolish ordinary beings are covered by dangerous views. The views of annihilation, permanence, and non-action, the evil view, the view of no cause, and the view of inequality. In order to establish right view, I have therefore left home. For countless Asamkhya (incalculable) Nayuta (ten million) hundreds of thousands of Kotis (hundred million) of kalpas (eons), for the benefit and happiness of sentient beings.』『Furthermore, elder! There is a great disease arrow that gathers in the world, and this suffering is very great. There are ten kinds of great disease arrows. What are the ten? The first is the arrow of love, the second is the arrow of ignorance, the third is the arrow of desire, the fourth is the arrow of greed, the fifth is the arrow of anger, the sixth is the arrow of delusion, the seventh is the arrow of pride, the eighth is the arrow of views, the ninth is the arrow of formation, and the tenth is the arrow of destruction. These ten kinds of great disease arrows, I wish to universally have them all removed, therefore I have left home with pure faith, to attain the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 At that time, the World Honored One spoke in verse: 『Because of the arrow of love, greed accumulates; because of no wisdom, there is darkness. Ignorance and delusion cover, revolving and tending towards other skandhas (aggregates). The arrow of desire is stimulated by shooting, the arrow of greed therefore devours, the arrow of anger causes confusion, the arrow of delusion completely covers. The arrow of views causes opposition, the formation and destruction of the arrow of pride are also like this. These foolish ordinary beings, therefore, slander each other. This is false, that is true, they mutually raise opposition and disputes. To break the disease arrows of the world, only the non-arising Dharma of the Buddha can do it. The sentient beings of the world are constantly shot by arrows. In order to protect and remove them, to make them all leave all suffering.』 The First Volume of the Sutra of the Great Vehicle Bodhisattva Pitaka Right Dharma Spoken by the Buddha

佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯長者賢護品第一之二

「複次長者！愛等諸法建立根本世間合集，斯苦甚大。愛根本法有其十種。何等為十？一者以愛緣故而起追求，二者追求緣故乃生貪著，三者以貪緣故而興我見，四者我見緣故計為決定，五者決定緣故乃生欲貪，六者欲貪緣故即起計著，七者計著緣故而生慳吝，八者慳吝緣故而為執取，九者執取緣故即不防護，十者不防護緣而生眾苦，以不護故執持刀杖鬥戰諍訟，由此因故興兩舌等多種罪業不善之法。如是十種愛根本法世間合集，我見是已，欲令安立無根本法，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「眾生愛所吞，　　於此彼追求，　得利貪我見，　　所受為決定。　此事我當作，　　乃欲貪增長，　欲貪增長已，　　計著生慳吝。　世間慳過失，　　堅固而執著，　以執故不護，　　起罪咎相續。　愚者以不護，　　執刀杖損害，　廣作諸罪業，　　其後苦增長。　愛緣增長已，　　乃生於眾苦，　我證勝菩提，　　令住無根本。

「複次長者！邪定聚法世間合集，斯苦甚大

【現代漢語翻譯】現代漢語譯本佛說，『再者，長者！愛等諸法是建立世間一切聚合的根本，這痛苦非常巨大。愛的根本法有十種。是哪十種呢？第一，因為愛的原因而產生追求；第二，因為追求的原因而產生貪著；第三，因為貪著的原因而產生我見（認為有一個「我」的觀念）；第四，因為我見的原因而執著于自己的觀點，認為那是絕對的；第五，因為執著于自己的觀點而產生慾望和貪婪；第六，因為慾望和貪婪而產生執著；第七，因為執著而產生吝嗇；第八，因為吝嗇而產生執取；第九，因為執取而不懂得防護；第十，因為不防護而產生各種痛苦。因為不防護，所以會執持刀杖，進行戰鬥和爭訟，由此產生兩舌等多種罪業和不善之法。這十種愛的根本法是世間聚合的根源。我看到這些，想要建立一個沒有根本法的境界，所以我就以清凈的信心出家，去證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』這時，世尊又說了偈語：『眾生被愛所吞噬，在此處和彼處追求，得到利益就產生貪婪和我見，把所接受的視為絕對。這件事我一定要做，於是慾望和貪婪增長，慾望和貪婪增長后，執著就產生吝嗇。世間的吝嗇是過失，堅固地執著不放，因為執著而不懂得防護，導致罪過相續不斷。愚蠢的人因為不防護，執持刀杖互相傷害，廣泛地造作各種罪業，之後痛苦就會增長。愛的因緣增長后，就會產生各種痛苦，我證得殊勝的菩提，是爲了讓眾生安住于無根本的境界。』『再者，長者！邪定聚法是世間聚合的根源，這痛苦非常巨大。

【English Translation】 English version The Buddha said, 'Furthermore, O elder! The dharmas such as love are the fundamental basis for the establishment and aggregation of the world, and this suffering is immense. The fundamental dharmas of love are ten in number. What are the ten? First, due to love, pursuit arises; second, due to pursuit, attachment arises; third, due to attachment, the view of self (the concept of an 'I') arises; fourth, due to the view of self, one clings to one's own views as absolute; fifth, due to clinging to one's own views, desire and greed arise; sixth, due to desire and greed, clinging arises; seventh, due to clinging, miserliness arises; eighth, due to miserliness, grasping arises; ninth, due to grasping, one does not know how to protect oneself; tenth, due to not protecting oneself, various sufferings arise. Because of not protecting oneself, one will wield knives and weapons, engage in battles and disputes, and thus generate various sinful actions and unwholesome dharmas such as double-tongued speech. These ten fundamental dharmas of love are the root of worldly aggregation. Having seen these, I wish to establish a state without fundamental dharmas, therefore I left home with pure faith to attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' At that time, the World Honored One spoke in verse: 'Beings are swallowed by love, Seeking here and there, Upon gaining benefit, greed and self-view arise, Regarding what is received as absolute. This matter I must do, Thus desire and greed increase, When desire and greed have increased, Clinging gives rise to miserliness. Miserliness in the world is a fault, Firmly clinging without letting go, Because of clinging, one does not know how to protect, Leading to a continuous succession of faults. Foolish people, because of not protecting, Wield knives and weapons to harm each other, Extensively creating various sinful actions, After which suffering will increase. When the causes of love have increased, Various sufferings will arise, I attain supreme Bodhi, To enable beings to abide in a state without fundamental basis.' 'Furthermore, O elder! The dharmas of wrong determination are the root of worldly aggregation, and this suffering is immense.'

。邪法有十。何等為十？一者邪見，二者邪思惟，三者邪語，四者邪業，五者邪命，六者邪勤，七者邪念，八者邪定，九者邪解脫，十者邪智。如是十種邪定聚法世間合集，斯苦甚大，我見是已，普令超越一切邪法，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「邪見所含藏，　　邪思惟境界，　談說邪語言，　　起作諸邪業。　邪命及邪勤，　　邪念與邪定，　起彼邪解脫，　　一向生邪智。　此諸邪定聚，　　諸愚者安立，　令翻邪入正，　　是故我出家。

「複次長者！惡道深險世間合集，斯苦甚大，漸向惡趣、增長惡趣、廣開惡趣，謂不善業有其十種。何等為十？一者殺生，二者偷盜，三者邪染，四者妄言，五者綺語，六者兩舌，七者惡口，八者貪，九者瞋，十者邪見。如是十種不善業道，漸向惡趣、增長惡趣、廣開惡趣，我見是已，為令出離諸險惡道，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「眾生起殺命，　　侵取他財物，　欲邪行遍行，　　速墮于地獄。　兩舌及惡口，　　妄言無決定，　愚者綺飾語，　　異生煩惱縛。　貪心樂他富，　　瞋起諸過失，　邪見破壞多，　　當墮于惡趣。

【現代漢語翻譯】現代漢語譯本：『有十種邪法。是哪十種呢？第一是邪見（錯誤的見解），第二是邪思惟（錯誤的思考），第三是邪語（錯誤的言語），第四是邪業（錯誤的行為），第五是邪命（錯誤的謀生方式），第六是邪勤（錯誤的精進），第七是邪念（錯誤的意念），第八是邪定（錯誤的禪定），第九是邪解脫（錯誤的解脫），第十是邪智（錯誤的智慧）。這十種邪法聚集在一起，世間的痛苦非常巨大。我看到這些后，爲了讓眾生超越一切邪法，所以我才以清凈的信心出家，去證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』

當時，世尊又說了偈語：

『邪見所包含，邪思惟的境界，談論邪惡的語言，做出各種邪惡的行為。邪命和邪勤，邪念和邪定，產生邪解脫，一味地產生邪智。這些邪法聚集，被愚癡的人所安立，爲了使他們從邪入正，所以我才出家。

『再者，長者！惡道深險，世間聚集，這種痛苦非常巨大，逐漸走向惡趣、增長惡趣、廣泛開啟惡趣，指的是有十種不善業。是哪十種呢？第一是殺生，第二是偷盜，第三是邪淫，第四是妄語，第五是綺語，第六是兩舌，第七是惡口，第八是貪，第九是嗔，第十是邪見。這十種不善業道，逐漸走向惡趣、增長惡趣、廣泛開啟惡趣。我看到這些后，爲了讓眾生出離各種險惡的道路，所以我才以清凈的信心出家，去證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』

當時，世尊又說了偈語：

『眾生殺害生命，侵佔他人財物，邪淫的行為到處發生，很快就會墮入地獄。兩舌和惡口，妄語沒有定準，愚癡的人說綺麗的言語，被異生的煩惱所束縛。貪心喜歡他人的財富，嗔恨會產生各種過失，邪見破壞很多，應當墮入惡趣。』

【English Translation】 English version: 'There are ten kinds of wrong dharmas. What are the ten? First is wrong view (incorrect understanding), second is wrong thought (incorrect thinking), third is wrong speech (incorrect language), fourth is wrong action (incorrect behavior), fifth is wrong livelihood (incorrect way of making a living), sixth is wrong effort (incorrect diligence), seventh is wrong mindfulness (incorrect intention), eighth is wrong concentration (incorrect meditation), ninth is wrong liberation (incorrect liberation), and tenth is wrong knowledge (incorrect wisdom). These ten kinds of wrong dharmas gather together, and the suffering in the world is immense. Having seen this, in order to enable all beings to transcend all wrong dharmas, I have left home with pure faith to attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'

At that time, the World Honored One spoke these verses:

'What is contained in wrong view, the realm of wrong thought, speaking wrong language, engaging in all kinds of wrong actions. Wrong livelihood and wrong effort, wrong mindfulness and wrong concentration, giving rise to wrong liberation, single-mindedly producing wrong knowledge. These gatherings of wrong dharmas are established by the foolish. In order to turn them from wrong to right, I have left home.

'Furthermore, elder! The evil paths are deep and dangerous, and the world is full of them. This suffering is immense, gradually leading to evil realms, increasing evil realms, and widely opening evil realms. This refers to the ten kinds of unwholesome karma. What are the ten? First is killing, second is stealing, third is sexual misconduct, fourth is false speech, fifth is frivolous speech, sixth is divisive speech, seventh is harsh speech, eighth is greed, ninth is anger, and tenth is wrong view. These ten unwholesome karmic paths gradually lead to evil realms, increase evil realms, and widely open evil realms. Having seen this, in order to enable all beings to depart from all dangerous and evil paths, I have left home with pure faith to attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'

At that time, the World Honored One spoke these verses:

'Beings kill lives, seize others' property, and engage in sexual misconduct everywhere, quickly falling into hell. Divisive speech and harsh speech, false speech without certainty, the foolish speak frivolous words, bound by the afflictions of ordinary beings. Greedy minds delight in others' wealth, anger gives rise to all kinds of faults, wrong views destroy much, and one should fall into evil realms.'

身有三種罪，　　語四種應知，　意三罪亦然，　　作者墮惡趣。　若造諸罪者，　　定墮于惡趣，　若離此三罪，　　必不墮惡趣。

「複次長者！煩惱隨煩惱諸雜染垢世間合集，斯苦甚大。雜染有十。何等為十？一者慳吝垢雜染，二者毀戒垢雜染，三者瞋恚垢雜染，四者懈怠垢雜染，五者散亂垢雜染，六者惡慧垢雜染，七者無聞垢雜染，八者疑惑垢雜染，九者無信解垢雜染，十者不尊重垢雜染。如是十種諸雜染法世間合集，我見是已，普令安住無雜染法，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊重說偈言：

「世間相續法，　　十雜染逼迫，　著有為雜染，　　暫時無疲懈。　諸愚夫異生，　　慳垢所染污，　戒學攝眾生，　　破壞而不具。　愚者背忍辱，　　懈怠劣精進，　不能安定心，　　惡慧而癡鈍。　父母及尊長，　　師尊皆遠離，　不見世光明，　　惡慧起疑念。　佛說甚深法，　　而生於譭謗，　癡暗法所覆，　　聖法不尊重。　見雜染法已，　　不著于有為，　無為無染污，　　令眾生寂滅。

「複次長者！生死怖畏世間合集，斯苦甚大。此有十種。何等為十？一者慳之與嫉覆蓋成結斯苦甚大，二者無明分法常所縈纏

【現代漢語翻譯】現代漢語譯本身體有三種罪業，言語有四種罪業應當知曉，意念也有三種罪業，造作者會墮入惡道。如果造作這些罪業，必定會墮入惡道，如果遠離這三種罪業，必定不會墮入惡道。

『再者，長者！煩惱和隨煩惱（klesha and upaklesha）等各種雜染污垢在世間聚集，這種痛苦非常巨大。雜染有十種。是哪十種呢？第一是慳吝（mātsarya）的污垢雜染，第二是毀犯戒律（śīla）的污垢雜染，第三是瞋恚（dveṣa）的污垢雜染，第四是懈怠（kausīdya）的污垢雜染，第五是散亂（vikṣepa）的污垢雜染，第六是惡慧（durmati）的污垢雜染，第七是無聞（āśruta）的污垢雜染，第八是疑惑（vicikitsā）的污垢雜染，第九是無信解（aśraddhā）的污垢雜染，第十是不尊重（agaurava）的污垢雜染。這十種雜染法在世間聚集，我看到這些后，爲了讓眾生安住于無雜染的法，所以我才以清凈的信心出家，去證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的果位。』

這時，世尊（Bhagavān）說了偈頌：

『世間的相續法，被十種雜染所逼迫，執著于有為的雜染，暫時沒有疲憊懈怠。那些愚癡的凡夫俗子，被慳吝的污垢所染污，戒律的學習是爲了攝受眾生，卻被他們破壞而不具足。愚者背離忍辱，懈怠而精進不足，不能安定自己的心，以惡慧而愚鈍。父母和尊長，以及師長都遠離，看不到世間的光明，以惡慧而生起疑惑。對於佛陀所說的甚深法，反而生起譭謗，被癡暗的法所覆蓋，對聖法不尊重。看到雜染的法后，不執著于有為，無為是無染污的，能令眾生寂滅。

『再者，長者！生死的怖畏在世間聚集，這種痛苦非常巨大。這有十種。是哪十種呢？第一是慳吝和嫉妒（īrṣyā）覆蓋而形成的結縛，這種痛苦非常巨大，第二是無明（avidyā）的各種分法常常纏繞著。

【English Translation】 English version There are three kinds of sins of the body, four kinds of sins of speech should be known, There are also three kinds of sins of the mind, and those who commit them will fall into evil realms. If one commits these sins, one will surely fall into evil realms, If one avoids these three kinds of sins, one will surely not fall into evil realms.

'Furthermore, O Elder! The various defilements and impurities such as afflictions (klesha) and secondary afflictions (upaklesha) accumulate in the world, and this suffering is immense. There are ten kinds of defilements. What are the ten? First is the defilement of stinginess (mātsarya), second is the defilement of breaking precepts (śīla), third is the defilement of anger (dveṣa), fourth is the defilement of laziness (kausīdya), fifth is the defilement of distraction (vikṣepa), sixth is the defilement of evil wisdom (durmati), seventh is the defilement of ignorance (āśruta), eighth is the defilement of doubt (vicikitsā), ninth is the defilement of lack of faith (aśraddhā), and tenth is the defilement of disrespect (agaurava). These ten kinds of defilements accumulate in the world. Having seen this, in order to enable beings to abide in the undefiled Dharma, I have left home with pure faith to attain the fruit of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi).'

At that time, the World Honored One (Bhagavān) spoke in verse:

'The continuous phenomena of the world are oppressed by ten defilements, Attached to the defilements of conditioned existence, they are temporarily without fatigue or laziness. Those foolish ordinary beings are defiled by the stain of stinginess, The study of precepts is to gather beings, but they break them and do not fulfill them. The foolish turn their backs on patience, are lazy and lack diligence, They cannot settle their minds, and are dull with evil wisdom. They are far from their parents and elders, as well as their teachers, They cannot see the light of the world, and with evil wisdom, they give rise to doubts. They slander the profound Dharma spoken by the Buddha, Covered by the darkness of ignorance, they do not respect the sacred Dharma. Having seen the defiled Dharma, they are not attached to conditioned existence, The unconditioned is undefiled, and can bring beings to tranquility.

'Furthermore, O Elder! The fear of birth and death accumulates in the world, and this suffering is immense. There are ten kinds of this. What are the ten? First is the great suffering of the bond formed by stinginess and jealousy (īrṣyā), and second is the constant entanglement of the various aspects of ignorance (avidyā).'

斯苦甚大，三者慾海泛溢斯苦甚大，四者欲中艱苦支節摧壞斯苦甚大，五者親愛纏縛欲箭所射斯苦甚大，六者忿恨煙塵蓬㶿充塞發明熾焰斯苦甚大，七者貪火燒然斯苦甚大，八者瞋毒隱覆斯苦甚大，九者癡障如刺斯苦甚大，十者生死曠野險難怖畏纏縛隨逐斯苦甚大。我見如是十種法已，欲令除斷，是故我乃凈信出家，趣證阿耨多羅三藐三菩提果。」

爾時世尊總以前義重說偈言：

「生及壯年老吞食，　　色相壞為非色相，　無念無慧損減門，　　此法能壞世間相。　病能吞食於色力，　　勢分精進悉摧毀，　而復損減于諸根，　　負劣力而無依怙。　死怖其猶羅剎吼，　　常時隨逐群生類，　時來命盡無愛心，　　壞滅世間諸壽命。　老病死法極猛惡，　　嬈亂世間諸眾生，　不老不死安樂門，　　我出家為勤求故。　三火燒然於世間，　　不見世間救護者，　我起救護世間心，　　愿灑甘雨息諸火。　世間正道皆破壞，　　無目昏冥復癡暗，　愿開凈目施眾生，　　出家顯示于正道。　眾生疑惑心所起，　　乃為諸障所障覆，　我願當除惡作心，　　故出家已宣正法。　眾生互相起違背，　　伺求過失而斷壞，　故我出家利世間，　　普愿眾生息瞋恚。　世間父母極親

【現代漢語翻譯】現代漢語譯本：第一苦，慾望如海般氾濫，痛苦至極；第二苦，在慾望中掙扎，身體如同被摧毀般痛苦至極；第三苦，被親愛的人纏繞束縛，如同被慾望之箭射中，痛苦至極；第四苦，憤怒如煙塵般瀰漫，充斥心中，燃起熾熱的火焰，痛苦至極；第五苦，貪婪之火燃燒，痛苦至極；第六苦，嗔恨之毒潛藏，痛苦至極；第七苦，愚癡的障礙如同尖刺，痛苦至極；第八苦，在生死輪迴的曠野中，充滿危險和恐懼，被束縛和追逐，痛苦至極。我見到這十種痛苦后，想要斷除它們，因此我以清凈的信心出家，追求證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。

那時，世尊總結前面的含義，用偈頌重述：

『生、壯年和衰老吞噬一切，色相（rupa，物質形態）會壞滅為非色相（arupa，非物質形態），無念無慧，是衰減之門，此法能破壞世間的表象。疾病能吞噬色身的力量，精力和努力都被摧毀，並且還會削弱諸根（indriya，感官），變得虛弱無力，沒有依靠。死亡的恐懼如同羅剎（Rakshasa，惡鬼）的怒吼，常常追逐著眾生，時辰一到，生命終結，毫無愛戀，摧毀世間的一切壽命。衰老、疾病和死亡的法則極其猛烈，擾亂著世間的一切眾生，爲了尋求不老不死的安樂之門，我才出家修行。三火（貪、嗔、癡）在世間燃燒，看不見世間的救護者，我生起救護世間的心，愿降下甘露，熄滅諸火。世間的正道都被破壞，沒有眼睛，昏暗而愚癡，愿開啟清凈的眼睛，施予眾生，出家是爲了顯示正道。眾生因疑惑而生起種種煩惱，被各種障礙所遮蔽，我願消除惡念，所以出家宣說正法。眾生互相違背，伺機尋找過失，互相傷害，所以我出家利益世間，普遍希望眾生平息嗔恨。世間的父母極其親愛，

【English Translation】 English version: The first suffering is the great suffering of the overflowing sea of desires; the second is the great suffering of struggling in desires, with the body being destroyed; the third is the great suffering of being entangled and bound by loved ones, as if shot by the arrow of desire; the fourth is the great suffering of anger, like smoke and dust filling the mind, igniting fierce flames; the fifth is the great suffering of the burning fire of greed; the sixth is the great suffering of the hidden poison of hatred; the seventh is the great suffering of the obstacle of ignorance, like a thorn; the eighth is the great suffering of being bound and pursued in the dangerous and fearful wilderness of birth and death. Having seen these ten kinds of suffering, I wish to eliminate them, therefore I have left home with pure faith, seeking to attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).

At that time, the World Honored One summarized the previous meaning and repeated it in verses:

'Birth, youth, and old age devour all, The form (rupa) will decay into formlessness (arupa), Without mindfulness and wisdom, it is the gate of decline, This law can destroy the appearances of the world. Disease can devour the strength of the body, Energy and effort are all destroyed, And it also weakens the senses (indriya), Becoming weak and helpless, without reliance. The fear of death is like the roar of a Rakshasa (demon), Constantly pursuing all living beings, When the time comes, life ends, without love, Destroying all the lifespans of the world. The laws of old age, disease, and death are extremely fierce, Disturbing all living beings in the world, To seek the gate of peace and happiness without old age and death, I have left home to practice. The three fires (greed, hatred, and ignorance) are burning in the world, No savior of the world can be seen, I have arisen with the heart to save the world, May I shower sweet dew to extinguish all the fires. The right paths of the world are all destroyed, Without eyes, it is dark and ignorant, May I open pure eyes and bestow them upon all beings, Leaving home is to show the right path. Living beings arise with various afflictions due to doubt, Covered by various obstacles, I wish to eliminate evil thoughts, Therefore, I have left home to proclaim the Dharma. Living beings oppose each other, Seeking faults and harming each other, Therefore, I have left home to benefit the world, May all beings universally cease their hatred. The parents of the world are extremely loving,

愛，　　眾生慢心不尊重，　欲令摧折我慢幢，　　是故出家為救護。　我見眾生貪所覆，　　由財物緣致墜墮，　若能獲得七聖財，　　當令世間離貧苦。　眾生互相起違害，　　以無義利已資養，　決定破壞於自身，　　是故我令離三有。　愚人不了于義利，　　如是遍滿三界中，　我欲利益故出家，　　當示世間正義法。　眾生耽湎于地獄，　　我見極受諸苦惱，　種種惡毒廣無邊，　　我出家故令解脫。　眾生互相起殺害，　　旋復畜生諸趣中，　起悲願故我出家，　　無依眾生作依怙。　我見餓鬼趣眾生，　　極受飢渴諸苦惱，　我證無上大菩提，　　普施最上甘露食。　人中追求為大苦，　　天中謝滅苦極增，　了知三界諸苦深，　　故我出家為救拔。　世間有諸無慚者，　　為欲迷亂惡眾生，　不擇眷屬及尊親，　　欲染吞食猶豬犬。　著欲系屬於女人，　　我見眾生為所縛，　起無義利憍醉心，　　故我出家為救護。　眾生破壞不自在，　　恐怖至死不解脫，　我出家已得菩提，　　普令覺悟皆自在。　白衣舍中無義利，　　我見百千種過失，　我今轉此諸地方，　　皆令出離生死際。」

爾時賢護等五百長者聞佛所說，發希有心，咸作是言

【現代漢語翻譯】現代漢語譯本愛，眾生因傲慢而不尊重他人，爲了摧毀他們傲慢的旗幟，所以我出家是爲了救護他們。我看到眾生被貪婪所覆蓋，因為對財物的執著而墮落，如果他們能獲得七聖財（指信、戒、慚、愧、聞、舍、慧七種聖潔的財富），我將使世間脫離貧困和痛苦。眾生互相之間產生衝突和傷害，用毫無意義的事情來滋養自己，最終必定會毀滅自身，因此我讓他們脫離三有（指欲有、色有、無色有）。愚昧的人不明白真正的意義和利益，這樣的人遍佈三界（指欲界、色界、無色界），我爲了利益他們而出家，將向世間展示真正的正義之法。眾生沉溺於地獄之中，我看到他們遭受極大的痛苦，各種惡毒的折磨無邊無際，我出家是爲了讓他們解脫。眾生互相殘殺，然後又在畜生等各種輪迴中受苦，我因悲憫而發願出家，要成為無依無靠眾生的依靠。我看到餓鬼道的眾生，遭受著極度的飢渴和痛苦，我證得無上菩提（指最高的覺悟），要普遍施予他們最上等的甘露食物。在人間追求是很大的痛苦，在天界享樂結束時痛苦會更加劇烈，我瞭解三界（指欲界、色界、無色界）的痛苦如此深重，所以出家是爲了救拔他們。世間有一些不知羞恥的人，爲了迷惑和擾亂邪惡的眾生，不選擇眷屬和親人，像豬狗一樣貪婪地吞噬慾望。他們被慾望束縛，被女人所牽絆，我看到眾生被這些所束縛，產生毫無意義的驕傲和沉醉之心，所以我出家是爲了救護他們。眾生被破壞而不得自在，恐懼死亡而無法解脫，我出家后證得菩提，要普遍讓眾生覺悟，獲得自在。在家俗世中毫無意義，我看到其中有成百上千種過失，我如今要轉變這些地方，讓眾生都脫離生死的邊緣。那時，賢護等五百位長者聽了佛陀所說，心中生起稀有的想法，都這樣說道：

【English Translation】 English version Out of love, beings are disrespectful due to their arrogance. To shatter the banner of their pride, I have renounced the world to protect them. I see beings covered by greed, falling due to their attachment to possessions. If they could attain the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, and wisdom), I would lead the world away from poverty and suffering. Beings inflict conflict and harm upon each other, nourishing themselves with meaningless things, ultimately destroying themselves. Therefore, I lead them away from the three realms of existence (the desire realm, the form realm, and the formless realm). Ignorant people do not understand true meaning and benefit, and such people fill the three realms. I have renounced the world to benefit them, and I will show the world the true righteous Dharma. Beings are immersed in hell, and I see them suffering greatly. Various poisonous torments are boundless. I have renounced the world to liberate them. Beings kill each other, and then suffer in various cycles of rebirth, such as in the animal realm. Out of compassion, I have vowed to renounce the world, to become a refuge for the helpless. I see beings in the realm of hungry ghosts, suffering extreme hunger and thirst. I will attain unsurpassed Bodhi (supreme enlightenment) and universally offer them the most excellent nectar-like food. Seeking in the human realm is great suffering, and the suffering intensifies when the pleasures of the heavenly realm end. I understand the depth of suffering in the three realms (the desire realm, the form realm, and the formless realm), so I have renounced the world to rescue them. There are shameless people in the world who, to confuse and disturb evil beings, do not choose their family and relatives, greedily devouring desires like pigs and dogs. They are bound by desires, entangled by women. I see beings bound by these things, giving rise to meaningless pride and intoxication. Therefore, I have renounced the world to protect them. Beings are destroyed and not free, fearing death and unable to liberate themselves. After renouncing the world, I will attain Bodhi and universally awaken beings, granting them freedom. There is no meaning in the lay life. I see hundreds and thousands of faults in it. I will now transform these places, leading all beings away from the edge of birth and death. At that time, the five hundred elders, led by Suddha, heard what the Buddha had said, and a rare thought arose in their hearts, and they all said:

：「佛菩提者斯為廣大，我等方知佛為真覺。」

時諸長者異口同音而說偈言：

「我等五百諸長者，　　以老怖故來投佛，　愿說無上勝法門，　　出離老死苦邊際。　世尊圓凈相清凈，　　已離三有得解脫，　救度三有成壞門，　　離三有舍令自在。　離貪解脫無所畏，　　離塵無垢清凈心，　無上善調大導師，　　開明無上甘露法。　無上丈夫住勝相，　　天人世間無與等，　無等等者世間尊，　　演上中上大悲法。　盡諸過失三垢斷，　　具清凈目離昏冥，　塵暗癡網悉蠲除，　　宣說無邊離塵法。　悲愍世間無依怙，　　三有流中為提拔，　悲心中起大慈心，　　速令出離善安住。　憍慢癡惡生死海，　　病苦違害如潮流，　無救沉溺諸眾生，　　佛悲愍故為救度。　佛身清凈如金山，　　圓具百種勝威光，　甘美最上大梵音，　　妙寶語言宣勝法。　諸法自性皆清凈，　　本來明亮凈亦然，　無作作受亦不亡，　　為無聞者善開示。　無邊名稱所行善，　　十力無畏自然智，　意等虛空智無邊，　　善說沙門誓願法。」

爾時世尊即起是念：「此五百長者善根成熟，我今應當隨其所宜為說正法，令此地方轉白衣舍成出家相，盡諸有漏作證邊際。」

【現代漢語翻譯】現代漢語譯本：『佛的菩提智慧是如此廣大，我們現在才知道佛陀是真正的覺悟者。』

當時，眾位長者異口同聲地說了以下偈語：

『我們五百位長者，因為畏懼衰老而前來投靠佛陀，愿佛陀宣說無上殊勝的法門，使我們能夠脫離老死的痛苦邊際。世尊的圓滿清凈之相是如此清凈，已經脫離了三有（欲有、色有、無色有）而獲得解脫，救度在三有中不斷輪迴的眾生，使他們脫離三有，捨棄三有，獲得自在。佛陀脫離了貪慾，獲得解脫，無所畏懼，脫離了塵垢，擁有清凈的心，是無上善巧的調御導師，開示了無上的甘露妙法。佛陀是無上的大丈夫，具足殊勝的相好，在天人世間沒有誰能與他相比，是無與倫比的世間尊者，演說最上、中上、大悲的佛法。佛陀斷盡了一切過失，斷除了三垢（貪、嗔、癡），具足清凈的眼睛，脫離了昏暗，塵垢、黑暗、愚癡的羅網都被清除，宣說了無邊無際的離塵妙法。佛陀悲憫世間沒有依靠的眾生，在三有輪迴中將他們提拔出來，在悲心中生起大慈悲心，迅速使他們脫離輪迴，安住在善法之中。眾生在驕慢、愚癡、邪惡的生死苦海中，遭受病苦的侵擾，如同潮水一般，沒有救護而沉溺其中的眾生，佛陀因為悲憫他們而救度他們。佛陀的身體清凈如金山，圓滿具足百種殊勝的光明，發出甘美最上的大梵音，用微妙的語言宣說殊勝的佛法。諸法的自性都是清凈的，本來就是明亮清凈的，沒有造作，沒有承受，也不會消亡，為那些沒有聽聞過的人善巧地開示。佛陀擁有無邊的名號，所行之善，十力（如來十力）無畏，自然智慧，心意如同虛空一般，智慧無邊無際，善巧地宣說了沙門的誓願之法。』

這時，世尊心中生起這樣的念頭：『這五百位長者的善根已經成熟，我現在應當隨順他們的根性，為他們宣說正法，使這個地方從白衣的居所轉變成出家的修行場所，斷盡一切有漏，證得涅槃的邊際。』

【English Translation】 English version: 'The Bodhi of the Buddha is so vast, we now understand that the Buddha is the truly enlightened one.'

At that time, the elders, with one voice, spoke these verses:

'We, five hundred elders, have come to take refuge in the Buddha because we fear old age, May the Buddha expound the supreme and excellent Dharma, so that we may escape the boundaries of suffering from old age and death. The World Honored One's perfect and pure form is so immaculate, having already transcended the three realms of existence (desire realm, form realm, formless realm) and attained liberation, Rescuing beings who are constantly transmigrating in the three realms, enabling them to leave the three realms, abandon the three realms, and attain freedom. The Buddha has transcended greed, attained liberation, is fearless, has transcended defilements, and possesses a pure mind, Is the supreme and skillful guide, revealing the supreme nectar-like Dharma. The Buddha is the supreme great man, possessing excellent marks and characteristics, in the realms of gods and humans, none can compare to him, Is the incomparable World Honored One, expounding the supreme, middle, and great compassionate Dharma. The Buddha has eradicated all faults, severed the three defilements (greed, hatred, ignorance), possesses pure eyes, and has transcended darkness, The nets of defilement, darkness, and ignorance are all removed, expounding the boundless Dharma of transcending defilements. The Buddha compassionately pities beings in the world who have no refuge, lifting them up from the cycle of the three realms, Generating great compassion from the heart of compassion, quickly enabling them to escape the cycle of rebirth and dwell in the good Dharma. Beings in the sea of birth and death, filled with arrogance, ignorance, and evil, suffer from the harm of illness, like the tides, Beings who are drowning without rescue, the Buddha, out of compassion, rescues them. The Buddha's body is pure like a golden mountain, perfectly possessing a hundred excellent lights, Emitting the sweet and supreme Brahma sound, using subtle language to expound the excellent Dharma. The nature of all dharmas is pure, originally bright and pure, Without creation, without reception, and without extinction, skillfully revealing it to those who have not heard it. The Buddha possesses boundless names, the good deeds he has performed, the ten powers (Tathagata's ten powers), fearlessness, and natural wisdom, The mind is like space, wisdom is boundless, skillfully expounding the vows of the Shramanas.'

At that time, the World Honored One had this thought: 'The good roots of these five hundred elders have matured, I should now, according to their nature, expound the true Dharma for them, so that this place may be transformed from a lay dwelling into a place of monastic practice, severing all outflows and attaining the boundary of Nirvana.'

爾時世尊即于空中加趺而坐。是時五百長者于佛世尊深生愛樂凈信尊重，種種施作善妙親近。

爾時世尊告五百長者言：「汝諸長者！世間所有生、老、病、死、憂、悲、苦、惱、愁嘆、輪迴，如是十種諸嬈亂法，汝等各欲求解脫邪？

「又復世間已作現作及彼當作愛非愛中起無義利，如是十種諸損害事，汝等各欲求解脫邪？

「又復世間種種見中諸險惡見，所謂我、人、眾生、壽者、斷、常、無作、無因、不平及彼邪見，如是十種諸險惡見，汝等各欲求解脫邪？

「又復世間十大病箭，所謂愛、無明、欲、貪、瞋、癡、慢、見及成、壞，如是十種諸大病箭，汝等各欲求解脫邪？

「又復世間愛根本法，所謂愛故追求，追求故貪，貪故我見，我見故決定，決定故欲貪，欲貪故計著，計著故慳吝，慳吝故執取，執取故不防護，不防護故生苦，如是十種愛根本法，汝等各欲求解脫邪？

「又復世間邪定聚法，所謂邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定、邪解脫、邪智，如是十種邪定聚法，汝等各欲求解脫邪？

佛說大乘菩薩藏正法經卷第二大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三

【現代漢語翻譯】現代漢語譯本那時，世尊即刻在空中結跏趺坐。當時，五百位長者對佛世尊生起深深的愛慕、清凈的信心和尊敬，以各種方式行持善妙的親近。那時，世尊告訴五百位長者說：『你們這些長者！世間所有生、老、病、死、憂愁、悲傷、痛苦、煩惱、愁嘆、輪迴，這十種擾亂之法，你們各自都想求解脫嗎？』『還有，世間已經發生、正在發生以及將來會發生的，從不喜愛的事物中產生的無意義的損害，這十種損害之事，你們各自都想求解脫嗎？』『還有，世間各種見解中那些險惡的見解，即所謂我（ātman，靈魂）、人（pudgala，個體）、眾生（sattva，有情）、壽者（jīva，生命）、斷見（uccheda-dṛṣṭi，認為死後一切皆無）、常見（śāśvata-dṛṣṭi，認為存在永恒不變的實體）、無作見（akriyā-dṛṣṭi，認為沒有業力因果）、無因見（ahetu-dṛṣṭi，認為事物無因產生）、不平等見（viṣama-dṛṣṭi，認為事物本質不平等）以及邪見（mithyā-dṛṣṭi，錯誤的見解），這十種險惡的見解，你們各自都想求解脫嗎？』『還有，世間十大病箭，即所謂愛（rāga，貪愛）、無明（avidyā，對真理的無知）、欲（kāma，慾望）、貪（lobha，貪婪）、瞋（dveṣa，嗔恨）、癡（moha，愚癡）、慢（māna，傲慢）、見（dṛṣṭi，錯誤的見解）以及成（bhava，存在）、壞（vibhava，毀滅），這十種大病箭，你們各自都想求解脫嗎？』『還有，世間以愛為根本的法，即所謂因為愛而追求，因為追求而貪婪，因為貪婪而產生我見，因為我見而產生決定，因為決定而產生欲貪，因為欲貪而產生執著，因為執著而產生慳吝，因為慳吝而產生執取，因為執取而不防護，因為不防護而產生痛苦，這十種以愛為根本的法，你們各自都想求解脫嗎？』『還有，世間邪定聚法，即所謂邪見（mithyā-dṛṣṭi，錯誤的見解）、邪思惟（mithyā-saṃkalpa，錯誤的思維）、邪語（mithyā-vāc，錯誤的言語）、邪業（mithyā-karmānta，錯誤的行為）、邪命（mithyā-ājīva，錯誤的謀生方式）、邪勤（mithyā-vyāyāma，錯誤的精進）、邪念（mithyā-smṛti，錯誤的念頭）、邪定（mithyā-samādhi，錯誤的禪定）、邪解脫（mithyā-vimukti，錯誤的解脫）、邪智（mithyā-jñāna，錯誤的智慧），這十種邪定聚法，你們各自都想求解脫嗎？』《佛說大乘菩薩藏正法經》卷第二《佛說大乘菩薩藏正法經》卷第三

【English Translation】 English version At that time, the World Honored One immediately sat in the lotus position in the air. At that time, the five hundred elders developed deep love, pure faith, and respect for the World Honored One, and engaged in various virtuous and close practices. Then, the World Honored One said to the five hundred elders: 'You elders! Do you each wish to seek liberation from the ten kinds of disturbing dharmas in the world, namely birth, old age, sickness, death, sorrow, grief, suffering, affliction, lamentation, and the cycle of rebirth?' 'Furthermore, do you each wish to seek liberation from the ten kinds of harmful things in the world, which are those that have already occurred, are occurring, and will occur, arising from things that are not loved and are without meaning or benefit?' 'Furthermore, do you each wish to seek liberation from the ten kinds of dangerous views among the various views in the world, namely the views of self (ātman), person (pudgala), sentient being (sattva), life-span (jīva), annihilation (uccheda-dṛṣṭi), permanence (śāśvata-dṛṣṭi), non-action (akriyā-dṛṣṭi), causelessness (ahetu-dṛṣṭi), inequality (viṣama-dṛṣṭi), and wrong views (mithyā-dṛṣṭi)?' 'Furthermore, do you each wish to seek liberation from the ten great poisonous arrows in the world, namely love (rāga), ignorance (avidyā), desire (kāma), greed (lobha), hatred (dveṣa), delusion (moha), pride (māna), wrong views (dṛṣṭi), existence (bhava), and destruction (vibhava)?' 'Furthermore, do you each wish to seek liberation from the ten root dharmas of love in the world, namely, because of love, one seeks; because of seeking, one is greedy; because of greed, one has the view of self; because of the view of self, one makes decisions; because of decisions, one has desire and greed; because of desire and greed, one is attached; because of attachment, one is stingy; because of stinginess, one grasps; because of grasping, one does not protect; and because of not protecting, suffering arises?' 'Furthermore, do you each wish to seek liberation from the ten kinds of wrong-concentration dharmas in the world, namely wrong view (mithyā-dṛṣṭi), wrong thought (mithyā-saṃkalpa), wrong speech (mithyā-vāc), wrong action (mithyā-karmānta), wrong livelihood (mithyā-ājīva), wrong effort (mithyā-vyāyāma), wrong mindfulness (mithyā-smṛti), wrong concentration (mithyā-samādhi), wrong liberation (mithyā-vimukti), and wrong wisdom (mithyā-jñāna)?' The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka, Volume Two The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka, Volume Three

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯長者賢護品第一之三

「複次長者！又復世間十不善業，所謂殺生、偷盜、邪染、妄言、綺語、兩舌、惡口、貪、瞋、邪見，如是十種不善業道，汝等各欲求解脫邪？又復世間十雜染法，所謂慳吝雜染、毀戒雜染、瞋恚雜染、懈怠雜染、散亂雜染、惡慧雜染、無聞雜染、疑惑雜染、無信解雜染、不尊重雜染，如是十種雜染之法，汝等各欲求解脫邪？又復世間有其十種生死怖畏，所謂慳嫉覆蓋、無明縈纏、慾海泛溢、欲中艱苦、欲箭所射、忿恨煙塞、貪火燒然、瞋毒隱覆、癡障如刺、生死曠野險難怖畏，如是十種生死怖畏，汝等各欲求解脫邪？」

爾時五百長者異口同音前白佛言：「世尊！我等各欲解脫十種嬈亂之法，總略而言，乃至十種生死怖畏彼彼十法，我等各欲悉求解脫。」

爾時世尊告五百長者言：「汝等各欲求解脫者，而彼解脫從何所求？諸長者！眼不欲解脫。何以故？眼本無轉亦復無作，眼無所思亦無了知，是故應知，眼本不從我之建立。諸長者！耳鼻舌身意不欲解脫。何以故？耳鼻舌身意本無轉亦復無作，意無所思亦無了知，是故應知，意本不從我之建立。諸長者！色不欲解脫。何以故？色無所轉亦復無作，色無

【現代漢語翻譯】現代漢語譯本：再次，長者們！世間還有十種不善業，即殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪婪、嗔恨、邪見。你們各自想要從這十種不善業道中解脫嗎？世間還有十種雜染法，即慳吝雜染、毀戒雜染、嗔恚雜染、懈怠雜染、散亂雜染、惡慧雜染、無聞雜染、疑惑雜染、不信解雜染、不尊重雜染。你們各自想要從這十種雜染法中解脫嗎？世間還有十種生死怖畏，即慳吝嫉妒的遮蔽、無明的纏繞、慾望的海洋氾濫、慾望中的艱苦、被慾望之箭射中、忿恨的煙霧阻塞、貪婪的火焰燃燒、嗔恨的毒素隱藏、愚癡的障礙如刺、生死曠野的險難怖畏。你們各自想要從這十種生死怖畏中解脫嗎？那時，五百位長者異口同聲地向佛陀稟告說：『世尊！我們各自都想從這十種擾亂之法中解脫，總而言之，乃至這十種生死怖畏，我們都各自想要全部解脫。』那時，世尊告訴五百位長者說：『你們各自想要尋求解脫，那麼這解脫應該從哪裡求得呢？諸位長者！眼睛並不想要解脫。為什麼呢？因為眼睛本身沒有轉動也沒有造作，眼睛沒有思考也沒有了知，所以應當知道，眼睛本來不是由我所建立的。諸位長者！耳朵、鼻子、舌頭、身體、意念也不想要解脫。為什麼呢？因為耳朵、鼻子、舌頭、身體、意念本身沒有轉動也沒有造作，意念沒有思考也沒有了知，所以應當知道，意念本來不是由我所建立的。諸位長者！色法也不想要解脫。為什麼呢？因為色法沒有轉動也沒有造作，色法沒有

【English Translation】 English version: Furthermore, elders! There are also ten unwholesome karmas in the world, namely killing, stealing, sexual misconduct, false speech, frivolous speech, divisive speech, harsh speech, greed, hatred, and wrong views. Do you each wish to seek liberation from these ten unwholesome paths of karma? There are also ten defilements in the world, namely the defilement of stinginess, the defilement of breaking precepts, the defilement of anger, the defilement of laziness, the defilement of distraction, the defilement of wrong wisdom, the defilement of ignorance, the defilement of doubt, the defilement of lack of faith and understanding, and the defilement of disrespect. Do you each wish to seek liberation from these ten defilements? There are also ten fears of birth and death in the world, namely the covering of stinginess and jealousy, the entanglement of ignorance, the overflowing of the ocean of desire, the hardships in desire, being shot by the arrows of desire, the obstruction of the smoke of resentment, the burning of the fire of greed, the concealment of the poison of hatred, the obstruction of delusion like thorns, and the perilous fears of the wilderness of birth and death. Do you each wish to seek liberation from these ten fears of birth and death? At that time, the five hundred elders, with one voice, addressed the Buddha, saying: 'World Honored One! We each wish to be liberated from these ten disturbing dharmas, and in summary, even these ten fears of birth and death, we each wish to be completely liberated.' At that time, the World Honored One said to the five hundred elders: 'If you each wish to seek liberation, from where should that liberation be sought? Elders! The eye does not desire liberation. Why is that? Because the eye itself has no movement nor creation, the eye has no thought nor knowing, therefore it should be known that the eye was not established by me. Elders! The ear, nose, tongue, body, and mind do not desire liberation. Why is that? Because the ear, nose, tongue, body, and mind themselves have no movement nor creation, the mind has no thought nor knowing, therefore it should be known that the mind was not established by me. Elders! Form does not desire liberation. Why is that? Because form has no movement nor creation, form has no

所思亦無了知，是故應知，色本不從我之建立。聲香味觸法不欲解脫。何以故？法無所轉亦復無作，法無所思亦無了知，是故應知，法本不從我之建立。

「又復長者！色蘊不欲解脫。何以故？色蘊無轉亦復無作，色蘊無思亦無了知，是故應知，色蘊不從我之建立。受蘊想蘊行蘊識蘊不欲解脫。何以故？識蘊無轉亦復無作，識蘊無思亦無了知，是故應知，識蘊不從我之建立。

「又復長者！地界不欲解脫。何以故？地界無轉亦復無作，地界無思亦無了知，是故應知，地界不從我之建立。水火風空識界不欲解脫。何以故？識界無轉亦無所作，識界無思亦無了知，是故應知，識界不從我之建立。

「諸長者！當知一切法皆從虛妄分別所起，系屬於緣，無力劣弱，從緣而轉。若有緣法，而彼諸法即可施設；緣法若無，諸法亦復無所施設。然於一切法所施設中，無有少法而可了知，亦無少法若生若滅、若起若盡，復無別法為斷為常。汝諸長者！以是緣故，應如是知，彼一切法皆從虛妄分別所起，系屬於緣，無力劣弱，從緣而轉。若有緣故，而彼諸法即可施設；緣法若無，諸法亦復無所施設。然於一切法所施設中，亦無少法而可了知，亦無少法若生若滅、若起若盡，復無別法為斷為常。汝等當知，若有虛妄分

【現代漢語翻譯】現代漢語譯本：所思所想也無法真正瞭解，因此應當明白，色（rupa，物質現象）的本質並非由我所建立。聲、香、味、觸、法（dharma，精神現象）也不尋求解脫。為什麼呢？因為法沒有轉變，也沒有造作，法沒有思慮，也沒有了解，因此應當明白，法的本質並非由我所建立。

又，長者們！色蘊（rupa-skandha，物質之蘊）不尋求解脫。為什麼呢？因為色蘊沒有轉變，也沒有造作，色蘊沒有思慮，也沒有了解，因此應當明白，色蘊並非由我所建立。受蘊（vedana-skandha，感受之蘊）、想蘊（samjna-skandha，知覺之蘊）、行蘊（samskara-skandha，意志之蘊）、識蘊（vijnana-skandha，意識之蘊）也不尋求解脫。為什麼呢？因為識蘊沒有轉變，也沒有造作，識蘊沒有思慮，也沒有了解，因此應當明白，識蘊並非由我所建立。

又，長者們！地界（prthivi-dhatu，地元素）不尋求解脫。為什麼呢？因為地界沒有轉變，也沒有造作，地界沒有思慮，也沒有了解，因此應當明白，地界並非由我所建立。水、火、風、空、識界（vijnana-dhatu，意識元素）也不尋求解脫。為什麼呢？因為識界沒有轉變，也沒有造作，識界沒有思慮，也沒有了解，因此應當明白，識界並非由我所建立。

諸位長者！應當知道一切法（dharma，現象）都從虛妄分別（kalpana，虛妄的分別）產生，依賴於因緣（pratyaya，條件），無力且弱小，隨著因緣而轉變。如果存在因緣，那麼這些法就可以被設定；如果因緣不存在，那麼這些法也就無法被設定。然而在一切法的設定中，沒有絲毫法可以被瞭解，也沒有絲毫法會生起或滅去、開始或結束，更沒有其他法是斷滅或常存的。諸位長者！因為這個緣故，應當這樣理解，一切法都從虛妄分別產生，依賴於因緣，無力且弱小，隨著因緣而轉變。如果存在因緣，那麼這些法就可以被設定；如果因緣不存在，那麼這些法也就無法被設定。然而在一切法的設定中，也沒有絲毫法可以被瞭解，也沒有絲毫法會生起或滅去、開始或結束，更沒有其他法是斷滅或常存的。你們應當知道，如果存在虛妄分別

【English Translation】 English version: What is thought cannot be truly known, therefore it should be understood that the nature of rupa (form, material phenomena) is not established by me. Sound, smell, taste, touch, and dharma (mental phenomena) do not seek liberation. Why is that? Because dharma has no transformation, nor does it create, dharma has no thought, nor does it understand, therefore it should be understood that the nature of dharma is not established by me.

Furthermore, elders! The rupa-skandha (aggregate of form) does not seek liberation. Why is that? Because the rupa-skandha has no transformation, nor does it create, the rupa-skandha has no thought, nor does it understand, therefore it should be understood that the rupa-skandha is not established by me. The vedana-skandha (aggregate of feeling), samjna-skandha (aggregate of perception), samskara-skandha (aggregate of mental formations), and vijnana-skandha (aggregate of consciousness) do not seek liberation. Why is that? Because the vijnana-skandha has no transformation, nor does it create, the vijnana-skandha has no thought, nor does it understand, therefore it should be understood that the vijnana-skandha is not established by me.

Furthermore, elders! The prthivi-dhatu (earth element) does not seek liberation. Why is that? Because the prthivi-dhatu has no transformation, nor does it create, the prthivi-dhatu has no thought, nor does it understand, therefore it should be understood that the prthivi-dhatu is not established by me. The water, fire, wind, space, and vijnana-dhatu (consciousness element) do not seek liberation. Why is that? Because the vijnana-dhatu has no transformation, nor does it create, the vijnana-dhatu has no thought, nor does it understand, therefore it should be understood that the vijnana-dhatu is not established by me.

Elders! You should know that all dharmas (phenomena) arise from false discrimination (kalpana), are dependent on conditions (pratyaya), are powerless and weak, and change according to conditions. If conditions exist, then these dharmas can be established; if conditions do not exist, then these dharmas cannot be established. However, in the establishment of all dharmas, there is not a single dharma that can be understood, nor is there a single dharma that arises or ceases, begins or ends, nor is there another dharma that is either annihilated or eternal. Elders! For this reason, you should understand that all dharmas arise from false discrimination, are dependent on conditions, are powerless and weak, and change according to conditions. If conditions exist, then these dharmas can be established; if conditions do not exist, then these dharmas cannot be established. However, in the establishment of all dharmas, there is not a single dharma that can be understood, nor is there a single dharma that arises or ceases, begins or ends, nor is there another dharma that is either annihilated or eternal. You should know that if there is false discrimination

別、不如理作意，即可施設；若無虛妄分別、不如理作意、無所施設。若有不如理作意，而彼無明即可施設；若無不如理作意，無明亦復無所施設。無明有故行有施設，無明無故行無施設；諸行有故識有施設，諸行無故識無施設；識法有故而彼名色即可施設，識法無故名色亦復無所施設；名色有故而彼六處即可施設，名色無故六處亦復無所施設；六處有故觸可施設，六處無故觸法亦復無所施設；觸法有故受可施設，觸法無故受法亦復無所施設；受法有故愛可施設，受法無故愛法亦復無所施設；愛法有故取可施設，愛法無故取法亦復無所施設；取法有故有可施設，取法無故有法亦復無所施設；有法有故生可施設，有法無故生法亦復無所施設；生法有故而彼老死即可施設，生法無故老死亦復無所施設。

「此中應知何名為老？謂狀貌衰變、喘息呻吟、策杖而行、諸根熟異、壽命減沒、行相朽舊，如是所說故名為老。何名為死？謂終歿時至滅所滅相、諸蘊離散身墜于地、彼眾同分壞謝變異，如是所說故名為死。此是老相，此是死相，總而言之名為老死。

「生法有故而彼老死即可施設，生法無故老死亦復無所施設。何名為生？謂發生、遍起、出胎、成立，五蘊起聚、六處圓具，彼眾同分次第合集，如是所說故名

【現代漢語翻譯】現代漢語譯本：如果存在不如理作意（不如理的思維活動），就可以進行施設（概念的建立和表達）；如果沒有虛妄分別（錯誤的認知）、不如理作意，就無從施設。如果存在不如理作意，那麼無明（對真理的無知）就可以被施設；如果沒有不如理作意，無明也無從施設。因為有無明，所以可以施設行（意志行為）；因為沒有無明，所以沒有行的施設。因為有行，所以可以施設識（意識）；因為沒有行，所以沒有識的施設。因為有識，所以可以施設名色（精神和物質）；因為沒有識，所以沒有名色的施設。因為有名色，所以可以施設六處（六種感官）；因為沒有名色，所以沒有六處的施設。因為有六處，所以可以施設觸（感官接觸）；因為沒有六處，所以沒有觸的施設。因為有觸，所以可以施設受（感受）；因為沒有觸，所以沒有受的施設。因為有受，所以可以施設愛（渴愛）；因為沒有受，所以沒有愛的施設。因為有愛，所以可以施設取（執取）；因為沒有愛，所以沒有取的施設。因為有取，所以可以施設有（存在）；因為沒有取，所以沒有有的施設。因為有有，所以可以施設生（出生）；因為沒有有，所以沒有生的施設。因為有生，所以可以施設老死（衰老和死亡）；因為沒有生，所以沒有老死的施設。「這裡應該知道什麼是老？是指容貌衰變、氣喘吁吁、拄著枴杖行走、各種感官功能衰退、壽命減少、身體機能衰敗，像這樣所說的就叫做老。什麼是死？是指生命終結、滅盡、諸蘊（五蘊）離散、身體墜落、眾生的生命體徵消失和變化，像這樣所說的就叫做死。這是老的現象，這是死的現象，總的來說叫做老死。「因為有生，所以可以施設老死；因為沒有生，所以沒有老死的施設。什麼是生？是指發生、普遍興起、出胎、成立，五蘊的聚合、六根的完備，眾生的生命體徵次第聚合，像這樣所說的就叫做生。

【English Translation】 English version: If there is irrational attention (unwise mental activity), then establishment (of concepts and expressions) can be made; if there is no false discrimination (incorrect cognition) and irrational attention, there is nothing to establish. If there is irrational attention, then ignorance (lack of knowledge of the truth) can be established; if there is no irrational attention, ignorance also cannot be established. Because there is ignorance, volitional activities (actions of will) can be established; because there is no ignorance, there is no establishment of volitional activities. Because there are volitional activities, consciousness can be established; because there are no volitional activities, there is no establishment of consciousness. Because there is consciousness, name and form (mind and matter) can be established; because there is no consciousness, there is no establishment of name and form. Because there is name and form, the six sense bases (six senses) can be established; because there is no name and form, there is no establishment of the six sense bases. Because there are six sense bases, contact (sensory contact) can be established; because there are no six sense bases, there is no establishment of contact. Because there is contact, feeling (sensation) can be established; because there is no contact, there is no establishment of feeling. Because there is feeling, craving (thirst) can be established; because there is no feeling, there is no establishment of craving. Because there is craving, grasping (attachment) can be established; because there is no craving, there is no establishment of grasping. Because there is grasping, becoming (existence) can be established; because there is no grasping, there is no establishment of becoming. Because there is becoming, birth can be established; because there is no becoming, there is no establishment of birth. Because there is birth, old age and death (decay and demise) can be established; because there is no birth, there is no establishment of old age and death. 『Here, what should be known as old age? It refers to the decay of appearance, panting, walking with a cane, the decline of various sensory functions, the reduction of lifespan, and the decay of bodily functions. What is described in this way is called old age. What is death? It refers to the end of life, extinction, the dispersion of the aggregates (five aggregates), the fall of the body, and the disappearance and change of the life signs of beings. What is described in this way is called death. This is the phenomenon of old age, this is the phenomenon of death, and collectively they are called old age and death.』『Because there is birth, old age and death can be established; because there is no birth, there is no establishment of old age and death. What is birth? It refers to arising, universal emergence, coming forth from the womb, establishment, the aggregation of the five aggregates, the completion of the six sense bases, and the sequential gathering of the life signs of beings. What is described in this way is called birth.』

為生。

「有法有故生可施設，有法無故生法亦復無所施設。何名為有？謂欲有、色有、無色有，此名為有。

「取法有故有可施設，取法無故有法亦復無所施設。何名為取？謂欲取、見取、戒禁取、我語取，如是所說故名為取。

「愛法有故取可施設，愛法無故取法亦復無所施設。何名為愛？謂色愛、聲愛、香愛、味愛、觸愛、法愛，如是所說故名為愛。

「受法有故愛可施設，受法無故愛法亦復無所施設。何名為受？謂眼觸為緣所生諸受、耳觸為緣所生諸受、鼻觸為緣所生諸受、舌觸為緣所生諸受、身觸為緣所生諸受、意觸為緣所生諸受，如是所說故名為受。

「觸法有故受可施設，觸法無故受法亦復無所施設。何名為觸？謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸，如是所說故名為觸。

「六處有故觸可施設，六處無故觸法亦復無所施設。何名六處？謂眼處、耳處、鼻處、舌處、身處、意處，如是所說故名六處。

「名色有故而彼六處即可施設，名色無故六處亦復無所施設。何謂名色？謂受、想、行號之為名，受、觸、作意及彼四大、四大所造號之為色，總而言之故曰名色。

「識法有故而彼名色即可施設，識法無故名色亦復無所施設。何名為識？謂眼識、耳

【現代漢語翻譯】現代漢語譯本『有』的存在導致『生』可以被設定，『有』的不存在導致『生』也無法被設定。什麼是『有』？指的是欲有（kāma-bhava，指在慾望界的存在）、色有（rūpa-bhava，指在色界的存在）、無色有（arūpa-bhava，指在無色界的存在），這被稱為『有』。『取』的存在導致『有』可以被設定，『取』的不存在導致『有』也無法被設定。什麼是『取』？指的是欲取（kāma-upādāna，對慾望的執取）、見取（dṛṣṭi-upādāna，對錯誤的見解的執取）、戒禁取（śīla-vrata-upādāna，對戒律和禁忌的執取）、我語取（ātma-vāda-upādāna，對自我概念的執取），這些都被稱為『取』。『愛』的存在導致『取』可以被設定，『愛』的不存在導致『取』也無法被設定。什麼是『愛』？指的是對色的愛（rūpa-tṛṣṇā，對形色的渴愛）、對聲的愛（śabda-tṛṣṇā，對聲音的渴愛）、對香的愛（gandha-tṛṣṇā，對氣味的渴愛）、對味的愛（rasa-tṛṣṇā，對味道的渴愛）、對觸的愛（spraṣṭavya-tṛṣṇā，對觸感的渴愛）、對法的愛（dharma-tṛṣṇā，對事物的渴愛），這些都被稱為『愛』。『受』的存在導致『愛』可以被設定，『受』的不存在導致『愛』也無法被設定。什麼是『受』？指的是眼觸為緣所生的諸受（cakṣuḥ-sparśa-ja-vedanā，眼根接觸外境所產生的感受）、耳觸為緣所生的諸受（śrotra-sparśa-ja-vedanā，耳根接觸外境所產生的感受）、鼻觸為緣所生的諸受（ghrāṇa-sparśa-ja-vedanā，鼻根接觸外境所產生的感受）、舌觸為緣所生的諸受（jihvā-sparśa-ja-vedanā，舌根接觸外境所產生的感受）、身觸為緣所生的諸受（kāya-sparśa-ja-vedanā，身體接觸外境所產生的感受）、意觸為緣所生的諸受（manaḥ-sparśa-ja-vedanā，意識接觸外境所產生的感受），這些都被稱為『受』。『觸』的存在導致『受』可以被設定，『觸』的不存在導致『受』也無法被設定。什麼是『觸』？指的是眼觸（cakṣuḥ-sparśa，眼根與外境的接觸）、耳觸（śrotra-sparśa，耳根與外境的接觸）、鼻觸（ghrāṇa-sparśa，鼻根與外境的接觸）、舌觸（jihvā-sparśa，舌根與外境的接觸）、身觸（kāya-sparśa，身體與外境的接觸）、意觸（manaḥ-sparśa，意識與外境的接觸），這些都被稱為『觸』。『六處』的存在導致『觸』可以被設定，『六處』的不存在導致『觸』也無法被設定。什麼是『六處』？指的是眼處（cakṣur-āyatana，眼根）、耳處（śrotra-āyatana，耳根）、鼻處（ghrāṇa-āyatana，鼻根）、舌處（jihvā-āyatana，舌根）、身處（kāya-āyatana，身根）、意處（manas-āyatana，意根），這些都被稱為『六處』。『名色』的存在導致『六處』可以被設定，『名色』的不存在導致『六處』也無法被設定。什麼是『名色』？指的是受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）被稱為『名』，受、觸（sparśa，接觸）、作意（manasikāra，注意）以及四大（mahābhūta，地、水、火、風）、四大所造（bhautika，由四大組成的物質）被稱為『色』，總而言之稱為『名色』。『識』的存在導致『名色』可以被設定，『識』的不存在導致『名色』也無法被設定。什麼是『識』？指的是眼識（cakṣur-vijñāna，眼根的識別）、耳識（śrotra-vijñāna，耳根的識別）

【English Translation】 English version 『Birth』 can be established because 『existence』 exists; 『birth』 cannot be established because 『existence』 does not exist. What is 『existence』? It refers to existence in the desire realm (kāma-bhava), existence in the form realm (rūpa-bhava), and existence in the formless realm (arūpa-bhava). This is called 『existence』. 『Becoming』 can be established because 『grasping』 exists; 『becoming』 cannot be established because 『grasping』 does not exist. What is 『grasping』? It refers to grasping for desire (kāma-upādāna), grasping for views (dṛṣṭi-upādāna), grasping for rites and vows (śīla-vrata-upādāna), and grasping for self-theories (ātma-vāda-upādāna). These are called 『grasping』. 『Grasping』 can be established because 『craving』 exists; 『grasping』 cannot be established because 『craving』 does not exist. What is 『craving』? It refers to craving for forms (rūpa-tṛṣṇā), craving for sounds (śabda-tṛṣṇā), craving for smells (gandha-tṛṣṇā), craving for tastes (rasa-tṛṣṇā), craving for tactile sensations (spraṣṭavya-tṛṣṇā), and craving for mental objects (dharma-tṛṣṇā). These are called 『craving』. 『Craving』 can be established because 『feeling』 exists; 『craving』 cannot be established because 『feeling』 does not exist. What is 『feeling』? It refers to the feelings born of eye-contact (cakṣuḥ-sparśa-ja-vedanā), the feelings born of ear-contact (śrotra-sparśa-ja-vedanā), the feelings born of nose-contact (ghrāṇa-sparśa-ja-vedanā), the feelings born of tongue-contact (jihvā-sparśa-ja-vedanā), the feelings born of body-contact (kāya-sparśa-ja-vedanā), and the feelings born of mind-contact (manaḥ-sparśa-ja-vedanā). These are called 『feeling』. 『Feeling』 can be established because 『contact』 exists; 『feeling』 cannot be established because 『contact』 does not exist. What is 『contact』? It refers to eye-contact (cakṣuḥ-sparśa), ear-contact (śrotra-sparśa), nose-contact (ghrāṇa-sparśa), tongue-contact (jihvā-sparśa), body-contact (kāya-sparśa), and mind-contact (manaḥ-sparśa). These are called 『contact』. 『Contact』 can be established because the 『six sense bases』 exist; 『contact』 cannot be established because the 『six sense bases』 do not exist. What are the 『six sense bases』? They refer to the eye base (cakṣur-āyatana), the ear base (śrotra-āyatana), the nose base (ghrāṇa-āyatana), the tongue base (jihvā-āyatana), the body base (kāya-āyatana), and the mind base (manas-āyatana). These are called the 『six sense bases』. The 『six sense bases』 can be established because 『name and form』 exist; the 『six sense bases』 cannot be established because 『name and form』 do not exist. What is 『name and form』? 『Feeling』 (vedanā), 『perception』 (saṃjñā), and 『volition』 (saṃskāra) are called 『name』; 『feeling』, 『contact』 (sparśa), 『attention』 (manasikāra), the four great elements (mahābhūta), and the material qualities derived from the four great elements (bhautika) are called 『form』. Together, they are called 『name and form』. 『Name and form』 can be established because 『consciousness』 exists; 『name and form』 cannot be established because 『consciousness』 does not exist. What is 『consciousness』? It refers to eye-consciousness (cakṣur-vijñāna), ear-consciousness (śrotra-vijñāna)

識、鼻識、舌識、身識、意識，如是所說故名為識。

「行法有故識可施設，行法無故識法亦復無所施設。何名為行？謂色遍思、聲遍思、香遍思、味遍思、觸遍思、法遍思，如是所說故名為行。

「無明有故行可施設，無明無故諸行亦復無所施設。何名無明？謂不知先際、不知后際、不知先後際、不知內不知外、不知中間、不知苦集滅道四聖諦法、不知于緣、不知緣生法中若黑若白、不知緣與非緣、不知對礙非對礙、不知有罪無罪、不知所應親近不應親近、于諸法中不知不見、不能覺了現前三昧，如是所說故名無明。

「不如理作意有故而彼無明即可施設，不如理作意無故無明亦復無所施設。何名不如理作意？謂我于先世為有為無？我于先世已過去邪、未過去邪？我于先世為類何等？我于未來世當復何得為有為無？未來世中當在何處？我于未來世復類何等？于內法中其復云何有我無我，而生疑惑為有為無？何者是生何者不生，若有所生復類何等？由起如是不如理作意故，于其六見及余見中有所生起，即起有我之見、無我之見，於我我所中不能平等如理而觀。以不平等如理觀故，如是乃有諸見生起，是故有我及有世間，即有緣法。其緣法者，無常無強、無力無堅，是不究竟、變壞之法。于不究竟法

【現代漢語翻譯】現代漢語譯本：眼識、耳識、鼻識、舌識、身識、意識，像這樣所說的就叫做識。行法存在，所以可以安立識；行法不存在，識法也就無從安立。什麼叫做行？就是對色、聲、香、味、觸、法的普遍思量，像這樣所說的就叫做行。無明存在，所以可以安立行；無明不存在，諸行也就無從安立。什麼叫做無明？就是不知道過去世、不知道未來世、不知道過去和未來世、不知道內在、不知道外在、不知道中間、不知道苦集滅道四聖諦法、不知道因緣、不知道因緣所生法中的善與不善、不知道因緣與非因緣、不知道對礙與非對礙、不知道有罪與無罪、不知道應該親近與不應該親近、對於諸法不知道不見、不能覺悟當下的三昧，像這樣所說的就叫做無明。不如理作意存在，所以可以安立無明；不如理作意不存在，無明也就無從安立。什麼叫做不如理作意？就是我過去世是有還是無？我過去世已經過去了嗎，還是沒有過去？我過去世是什麼樣的？我未來世會得到什麼，是有還是無？未來世會在哪裡？我未來世又會是什麼樣的？對於內在的法，我到底是有我還是無我，而產生疑惑，是有還是無？什麼是生，什麼是不生，如果有所生，又會是什麼樣的？由於產生這樣不如理的作意，所以在六見和其他見中有所生起，就產生有我的見解、無我的見解，對於我和我所不能平等如理地觀察。因為不能平等如理地觀察，所以才會有各種見解產生，因此就有了我和世界，也就有了緣法。這些緣法，是無常的、不堅固的、無力的、不牢固的，是不究竟的、會變壞的法。對於不究竟的法

【English Translation】 English version: Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness; thus, what is spoken of is called consciousness. Because formations exist, consciousness can be established; because formations do not exist, the dharma of consciousness also cannot be established. What are formations? They are the pervasive thoughts about form, sound, smell, taste, touch, and mental objects; thus, what is spoken of is called formations. Because ignorance exists, formations can be established; because ignorance does not exist, all formations also cannot be established. What is ignorance? It is not knowing the past, not knowing the future, not knowing the past and future, not knowing the internal, not knowing the external, not knowing the middle, not knowing the Four Noble Truths of suffering, its origin, its cessation, and the path, not knowing conditions, not knowing the good or bad in conditioned arising, not knowing conditions and non-conditions, not knowing obstruction and non-obstruction, not knowing what is sinful and what is not, not knowing what should be approached and what should not be approached, not knowing or seeing in all dharmas, and not being able to realize the present samadhi; thus, what is spoken of is called ignorance. Because irrational attention exists, ignorance can be established; because irrational attention does not exist, ignorance also cannot be established. What is irrational attention? It is thinking: 'Was I in the past or not? Has my past already passed or not? What kind was I in the past? What will I obtain in the future, will I be or not? Where will I be in the future? What kind will I be in the future?' Regarding internal dharmas, how is it that there is self or no-self, and doubts arise whether there is or is not? What is born and what is not born, and if something is born, what kind will it be? Because of arising such irrational attention, there is arising in the six views and other views, thus arising the view of self, the view of no-self, and not being able to observe equally and rationally regarding self and what belongs to self. Because of not observing equally and rationally, such views arise, therefore there is self and there is the world, and thus there are conditioned dharmas. These conditioned dharmas are impermanent, not strong, powerless, not firm, not ultimate, and are subject to change and decay. Regarding the non-ultimate dharmas

中計為正住及正安立，此見成已，是故說名不如理作意。

「虛妄分別有故不如理作意即可施設，虛妄分別無故不如理作意無所施設。何名虛妄分別？謂我、人、眾生、壽者、補特伽羅、儒童、意生、作者、受者，此名虛妄愚夫、異生、無聞之者於我人眾生壽者等中而生遍計，此名分別。總而言之，故名虛妄分別。此虛妄分別有故不如理作意即可施設。虛妄分別無故不如理作意無所施設。

「此虛妄分別及不如理作意有故無明即可施設，二法無故無明亦復無所施設。無明有故而彼諸行即可施設，無明無故諸行亦復無所施設。總略而言，乃至生法有故而彼老死即可施設，生法無故老死亦復無所施設。

「諸長者！當知一切法皆是虛妄分別所起，系屬於緣。其緣法者，無常無強、無力無堅、從緣而轉。緣法有故而彼諸法即可施設，緣法無故諸法亦復無所施設。然於一切法所施設中，亦無少法而可了知，亦無少法若生若滅、若起若盡，亦無別法為斷為常。諸長者！譬如池中大水流注，有諸蟲魚棲止其內。于汝意云何？而彼諸魚依何力邪？」

長者白佛言：「世尊！依水為力。」

佛言長者：「于汝意云何？水實有力邪？」

長者白佛言：「不也。世尊！不也。善逝！」

佛言：

【現代漢語翻譯】現代漢語譯本：執著于中間狀態，視為正確的安住和確立，這種見解一旦形成，就被稱為不如理作意（不如理的思維方式）。因為虛妄分別（錯誤的認知）的存在，不如理作意才得以成立；當虛妄分別不存在時，不如理作意也就無從成立。什麼是虛妄分別呢？就是指我、人、眾生、壽者（生命體）、補特伽羅（個體）、儒童（年輕人）、意生（意念所生）、作者、受者。這些被稱為虛妄分別。愚癡的凡夫、異生（與聖人不同的眾生）、沒有聽聞佛法的人，在『我、人、眾生、壽者』等概念中產生遍計（普遍的執著），這被稱為分別。總而言之，這些被稱為虛妄分別。因為虛妄分別的存在，不如理作意才得以成立；當虛妄分別不存在時，不如理作意也就無從成立。因為虛妄分別和不如理作意的存在，無明（對真理的無知）才得以成立；當這二者不存在時，無明也無從成立。因為無明的存在，諸行（行為）才得以成立；當無明不存在時，諸行也無從成立。總而言之，乃至生法（出生）的存在，老死才得以成立；當生法不存在時，老死也無從成立。諸位長者！應當知道一切法都是由虛妄分別所產生的，它們都依賴於因緣。這些因緣法，是無常的、不堅固的、無力的、不穩定的，它們隨著因緣而變化。因為因緣法的存在，諸法才得以成立；當因緣法不存在時，諸法也無從成立。然而，在一切法所成立的現象中，沒有絲毫的法是可以被真正瞭解的，也沒有絲毫的法是真正生起或滅去的，也沒有絲毫的法是真正開始或結束的，也沒有任何獨立的法是斷滅或常住的。諸位長者！譬如池塘中注入大量的水流，其中有各種蟲魚棲息。你們認為，這些魚是依靠什麼力量生存的呢？長者們回答佛陀說：『世尊！它們是依靠水為力量。』佛陀問長者們：『你們認為，水真的有力量嗎？』長者們回答佛陀說：『不，世尊！不，善逝！』佛陀說：

【English Translation】 English version: Clinging to the middle as the correct dwelling and establishment, once this view is formed, it is therefore called irrational attention. Because of the existence of false discrimination, irrational attention can be established; when false discrimination does not exist, irrational attention cannot be established. What is false discrimination? It refers to 'I,' 'person,' 'sentient being,' 'life-span,' 'pudgala' (individual), 'youth,' 'mind-born,' 'agent,' and 'recipient.' These are called false discriminations. Foolish ordinary people, those different from the sages, and those who have not heard the Dharma, generate pervasive clinging in the concepts of 'I,' 'person,' 'sentient being,' and 'life-span,' etc. This is called discrimination. In summary, these are called false discriminations. Because of the existence of false discrimination, irrational attention can be established; when false discrimination does not exist, irrational attention cannot be established. Because of the existence of false discrimination and irrational attention, ignorance (avidya) can be established; when these two do not exist, ignorance also cannot be established. Because of the existence of ignorance, actions (samskaras) can be established; when ignorance does not exist, actions also cannot be established. In summary, even the existence of birth (jati) allows old age and death to be established; when birth does not exist, old age and death also cannot be established. Elders! You should know that all dharmas arise from false discrimination and are dependent on conditions. These conditioned dharmas are impermanent, not strong, powerless, unstable, and change according to conditions. Because of the existence of conditioned dharmas, all dharmas can be established; when conditioned dharmas do not exist, all dharmas also cannot be established. However, among all the phenomena that are established, there is not a single dharma that can be truly understood, nor is there a single dharma that truly arises or ceases, nor is there a single dharma that truly begins or ends, nor is there any independent dharma that is either annihilated or permanent. Elders! For example, a large flow of water pours into a pond, and various insects and fish dwell within it. What do you think? What power do these fish rely on? The elders replied to the Buddha, 'World Honored One! They rely on the power of water.' The Buddha asked the elders, 'What do you think? Does water really have power?' The elders replied to the Buddha, 'No, World Honored One! No, Sugata!' The Buddha said:

「長者！水本無思，其何有力？」

長者白佛言：「無力。世尊！無力。善逝！」

佛言：「長者！虛妄分別所起諸法亦復如是，無力無堅、從緣所轉。緣法有故而彼諸法即可施設，緣法無故諸法亦復無所施設，然於一切法所施設中，亦無少法而可了知，亦無少法若生若滅、若起若盡，復無別法為斷為常。諸長者！而彼緣法，若或如理伺察之時，實不可信。不可信故即生驚怖，由驚怖故四向馳走。又復諦誠如理伺察，云何是此法？云何是彼法？以伺察故，即不見有驚怖馳走。又復如理伺察之時即無有法，以無法故云何馳走？何以故？諸長者！以一切法無所得故，一切心意亦無所得。

「又復諸長者！一切法無我，以離塵垢故。一切法無眾生，以離我故。一切法無壽者，超越一切生老病死憂悲苦惱愁嘆等法故。一切法無人，三世斷故。一切法無文字，一切音聲語言離故。一切法本來無塵，無所緣故。一切法寂靜，近寂相故。一切法一切處通達，如虛空自性故。一切法依止於空，無決定對現故。一切法無動，無依止故。一切法安住實際，無住無動相應故。一切法無言說，離語言波浪故。一切法無色相，離形顯色及對礙所行故。一切法無等，離我相故。一切法無所了知，離心意識故。一切法無含藏，超越

【現代漢語翻譯】現代漢語譯本：

『長者！水本身沒有思想，它怎麼會有力量呢？』長者對佛說：『沒有力量。世尊！沒有力量。善逝！』佛說：『長者！虛妄分別所產生的諸法也是如此，沒有力量，不堅固，隨因緣而流轉。因緣法存在，那些法就可以被安立；因緣法不存在，諸法也就無從安立。然而在一切法所安立之中，也沒有絲毫的法可以被了知，也沒有絲毫的法會生起或滅去，會開始或結束，也沒有另外的法是斷滅或常住。諸位長者！而那些因緣法，如果如理觀察的時候，實際上是不可信的。因為不可信就會產生驚恐，因為驚恐就會四處奔走。又如果真實如理地觀察，『什麼是這個法？什麼是那個法？』因為觀察的緣故，就看不到有驚恐奔走。又如果如理觀察的時候，就沒有法存在，因為沒有法，又怎麼會奔走呢？為什麼呢？諸位長者！因為一切法都無所得，一切心意也無所得。『又，諸位長者！一切法無我，因為遠離塵垢的緣故。一切法無眾生，因為遠離我的緣故。一切法無壽者，因為超越一切生老病死憂悲苦惱愁嘆等法的緣故。一切法無人，因為三世斷絕的緣故。一切法無文字，因為一切音聲語言都遠離的緣故。一切法本來無塵，因為沒有所緣的緣故。一切法寂靜，因為接近寂滅相的緣故。一切法在一切處通達，如同虛空自性的緣故。一切法依止於空，因為沒有決定的對立顯現的緣故。一切法無動，因為沒有依止的緣故。一切法安住于實際，因為沒有住也沒有動相應的緣故。一切法無言說，因為遠離語言波浪的緣故。一切法無色相，因為遠離形體顯現的顏色以及對礙所行的緣故。一切法無等，因為遠離我相的緣故。一切法無所了知，因為遠離心意識的緣故。一切法無含藏，因為超越』

【English Translation】 English version:

'Elder! Water itself has no thought, how can it have power?' The elder said to the Buddha, 'It has no power. World Honored One! It has no power. Well-gone One!' The Buddha said, 'Elder! The dharmas that arise from false discriminations are also like this, without power, not firm, and changing according to conditions. Because conditioned dharmas exist, those dharmas can be established; because conditioned dharmas do not exist, dharmas cannot be established. However, among all the dharmas that are established, there is not a single dharma that can be known, nor is there a single dharma that arises or ceases, begins or ends, nor is there another dharma that is either annihilated or permanent. Elders! And those conditioned dharmas, if one observes them with proper reasoning, are actually not believable. Because they are not believable, fear arises, and because of fear, one runs in all directions. Furthermore, if one truly observes with proper reasoning, 'What is this dharma? What is that dharma?' Because of this observation, one does not see any fear or running. Furthermore, if one observes with proper reasoning, there is no dharma, and because there is no dharma, how can one run? Why is this so? Elders! Because all dharmas are without attainment, all thoughts are also without attainment.' 'Furthermore, elders! All dharmas are without self, because they are free from defilement. All dharmas are without sentient beings, because they are free from self. All dharmas are without a life-span, because they transcend all dharmas such as birth, old age, sickness, death, sorrow, grief, suffering, distress, and lamentation. All dharmas are without a person, because the three times are cut off. All dharmas are without words, because all sounds and languages are far removed. All dharmas are originally without dust, because there is nothing to be conditioned by. All dharmas are tranquil, because they are close to the aspect of tranquility. All dharmas are understood in all places, like the nature of space. All dharmas rely on emptiness, because there is no definite opposite manifestation. All dharmas are without movement, because there is nothing to rely on. All dharmas abide in reality, because there is no abiding or moving in accordance. All dharmas are without speech, because they are far from the waves of language. All dharmas are without form, because they are far from the appearance of shape and color, and from what is conditioned by obstruction. All dharmas are without equal, because they are far from the appearance of self. All dharmas are without knowing, because they are far from mind and consciousness. All dharmas are without containment, because they transcend'

眼之境界道故。一切法不可信，超越耳鼻舌身意境界道故。」

佛說大乘菩薩藏正法經卷第三大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第四

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯長者賢護品第一之四

複次，佛告諸長者言：「一切法無觀無不觀。何以故？離生住滅故。一切法無轉無作，離心意識故。一切法系屬於緣，自性無力故。

「又諸長者！眼者四大所造，無常無強而不究竟，無堅無力速朽之法，斯不可信。多苦多惱眾病所集，是故諸長者！眼無依止亦無造作，耳鼻舌身意亦復如是。四大所造，無常無強而不究竟，無堅無力、速朽之法，斯不可信。多苦多惱眾病所集，是故諸長者！意無依止亦無造作。諸長者！是等諸法應如是學，此眼如聚沫，不可撮摩；眼如浮泡，不得久立；眼如陽焰，從業煩惱渴愛所生；眼如芭蕉，自體無實；眼如幻化，從顛倒起；眼如夢寐，為虛妄見；眼如其響，系屬於緣；眼如影像，由業對現；眼如浮雲，剎那離相；眼如電光，須臾變滅；此眼無主為如地，此眼無我為如水，此眼無眾生為如火，此眼無壽為如風，此眼無人猶如虛空；此眼不實，四大為家；此眼性空，離我我

【現代漢語翻譯】現代漢語譯本：'因為眼睛的境界是道。一切法都不可信，因為它們超越了耳、鼻、舌、身、意的境界。'

《佛說大乘菩薩藏正法經》卷第三大正藏第11冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第四

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯長者賢護品第一之四

再者，佛告訴各位長者說：『一切法既不是有觀也不是無觀。為什麼呢？因為它們離開了生、住、滅的階段。一切法既不是轉動也不是造作，因為它們離開了心和意識。一切法都依賴於因緣，自身沒有力量。』

『還有各位長者！眼睛是由四大（地、水、火、風）所造，是無常的、不堅固的、不究竟的，是無堅實、無力量、迅速朽壞的法，因此不可信。它聚集了許多痛苦、煩惱和疾病。所以各位長者！眼睛沒有依靠，也沒有造作。耳朵、鼻子、舌頭、身體、意念也是如此。它們都是由四大所造，是無常的、不堅固的、不究竟的，是無堅實、無力量、迅速朽壞的法，因此不可信。它們聚集了許多痛苦、煩惱和疾病。所以各位長者！意念沒有依靠，也沒有造作。各位長者！這些法應該這樣學習：這眼睛像一堆泡沫，不可觸控；眼睛像一個浮泡，不能長久存在；眼睛像陽焰，是從業、煩惱和渴愛所生；眼睛像芭蕉樹，自身沒有實體；眼睛像幻化，是從顛倒中產生；眼睛像夢境，是虛妄的見解；眼睛像回聲，依賴於因緣；眼睛像影像，由業力顯現；眼睛像浮雲，剎那間就消失；眼睛像閃電，瞬間就消滅；這眼睛沒有主宰，像大地一樣；這眼睛沒有我，像水一樣；這眼睛沒有眾生，像火一樣；這眼睛沒有壽命，像風一樣；這眼睛沒有人，像虛空一樣；這眼睛不真實，以四大為家；這眼睛的本性是空，遠離了我和我所。'

【English Translation】 English version: 'Because the realm of the eye is the path. All dharmas are not to be trusted, because they transcend the realms of ear, nose, tongue, body, and mind.'

The Sutra of the Right Dharma of the Mahayana Bodhisattva Treasury, Volume 3 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Right Dharma of the Mahayana Bodhisattva Treasury

The Sutra of the Right Dharma of the Mahayana Bodhisattva Treasury, Volume 4

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-Robed Monk, Chen Wei Jing, etc., under Imperial Decree, Chapter One, Section Four: The Elder Protector

Furthermore, the Buddha told the elders, 'All dharmas are neither with observation nor without observation. Why? Because they are apart from arising, abiding, and ceasing. All dharmas are neither turning nor making, because they are apart from mind and consciousness. All dharmas are dependent on conditions, having no power of their own.'

'Also, elders! The eye is made of the four great elements (earth, water, fire, and wind), it is impermanent, not strong, and not ultimate. It is a dharma that is not firm, has no power, and decays quickly, therefore it is not to be trusted. It is a collection of much suffering, affliction, and disease. Therefore, elders! The eye has no reliance and no making. The ear, nose, tongue, body, and mind are also like this. They are all made of the four great elements, they are impermanent, not strong, and not ultimate. They are dharmas that are not firm, have no power, and decay quickly, therefore they are not to be trusted. They are a collection of much suffering, affliction, and disease. Therefore, elders! The mind has no reliance and no making. Elders! These dharmas should be learned in this way: this eye is like a mass of foam, it cannot be grasped; the eye is like a floating bubble, it cannot last long; the eye is like a mirage, it arises from karma, afflictions, and craving; the eye is like a banana tree, it has no substance of its own; the eye is like an illusion, it arises from delusion; the eye is like a dream, it is a false view; the eye is like an echo, it is dependent on conditions; the eye is like an image, it appears due to karma; the eye is like a floating cloud, it disappears in an instant; the eye is like lightning, it vanishes in a moment; this eye has no master, it is like the earth; this eye has no self, it is like water; this eye has no sentient beings, it is like fire; this eye has no lifespan, it is like wind; this eye has no person, it is like empty space; this eye is not real, the four great elements are its home; the nature of this eye is empty, it is apart from self and what belongs to self.'

所；此眼無知，如草木瓦礫；此眼無作，風力所轉；此眼為空，不凈充滿；此眼虛偽，雖復治事瑩飾，終歸散滅；此眼如丘井，為老所逼；此眼畢竟無邊際處，后當歸死。諸長者！汝等當知，眼既如是，耳鼻舌身意其義亦然，總略乃至彼一切法應如是知。諸愚夫異生，于彼一切所欲法中而生愛著，謂眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法。

「又復于彼色蘊、受蘊、想蘊、行蘊、識蘊，眼界、色界、眼識界，乃至意界、法界、意識界，地界、水界、火界、風界、空界、識界，此等法中所欲愛著，乃至一切有為無為名相法中所欲愛著。是故諸長者！汝等當於所欲法中勿生愛著，謂妻子舍宅財寶等法勿生貪取，當發凈信舍家出家。得出家已不生樂欲，無樂欲故圓具凈戒，修持清凈波羅提木叉之法，圓滿潔白法式儀範，乃至小罪猶懷大懼。諸長者！若如是學即得戒蘊具足。戒具足故，眼耳鼻舌身意、色聲香味觸法而無所取。

「色蘊、受蘊、想蘊、行蘊、識蘊而無所取，眼界、色界、眼識界，乃至意界、法界、意識界而無所取。

「地界、水界、火界、風界、空界、識界而無所取。總略而言，彼一切法都無所取。以無取故即無減失。何法無減失？謂眼、耳、鼻、舌、身、意，色、聲、香、味

【現代漢語翻譯】現代漢語譯本：『這個眼睛沒有知覺，如同草木瓦礫；這個眼睛沒有自主性，被風力所轉動；這個眼睛是空虛的，充滿了不凈之物；這個眼睛是虛假的，即使經過修飾也終將散滅；這個眼睛如同丘陵中的水井，被衰老所逼迫；這個眼睛最終沒有邊際，最終將歸於死亡。諸位長者！你們應當知道，眼睛既然如此，那麼耳朵、鼻子、舌頭、身體、意識的道理也是一樣的，總而言之，乃至一切法都應當這樣理解。那些愚癡的凡夫俗子，對於他們所貪愛的一切事物都產生執著，比如眼睛、耳朵、鼻子、舌頭、身體、意識，以及色（rupa，物質形態）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）。』『此外，他們還對色蘊（rupa-skandha，物質之蘊）、受蘊（vedana-skandha，感受之蘊）、想蘊（samjna-skandha，知覺之蘊）、行蘊（samskara-skandha，意志之蘊）、識蘊（vijnana-skandha，意識之蘊），眼界（caksu-dhatu，眼之界）、（rupa-dhatu，色之界）、眼識界（caksu-vijnana-dhatu，眼識之界），乃至意界（mano-dhatu，意之界）、法界（dharma-dhatu，法之界）、意識界（mano-vijnana-dhatu，意識之界），地界（prthivi-dhatu，地之界）、水界（apo-dhatu，水之界）、火界（tejo-dhatu，火之界）、風界（vayo-dhatu，風之界）、空界（akasha-dhatu，空之界）、識界（vijnana-dhatu，識之界）這些法產生貪愛執著，乃至對一切有為法（samskrta-dharma，因緣和合的法）和無為法（asamskrta-dharma，非因緣和合的法）的名相法都產生貪愛執著。因此，諸位長者！你們應當對所貪愛的事物不要產生執著，比如妻子、房屋、財產等，不要產生貪求，應當發起清凈的信心，捨棄家庭出家修行。出家之後不要產生享樂的慾望，沒有享樂的慾望才能圓滿具足清凈的戒律，修持清凈的波羅提木叉（pratimoksa，戒律）之法，圓滿清凈的法式儀範，乃至對於微小的罪過也懷有深深的畏懼。諸位長者！如果這樣學習，就能得到戒蘊（sila-skandha，戒律之蘊）的具足。戒律具足之後，對於眼睛、耳朵、鼻子、舌頭、身體、意識，以及色、聲、香、味、觸、法，就不會產生執取。』『對於色蘊、受蘊、想蘊、行蘊、識蘊不會產生執取，對於眼界、、眼識界，乃至意界、法界、意識界也不會產生執取。』『對於地界、水界、火界、風界、空界、識界也不會產生執取。總而言之，對於一切法都不產生執取。因為沒有執取，就不會有減損和失去。什麼法不會減損和失去呢？就是眼睛、耳朵、鼻子、舌頭、身體、意識，以及色、聲、香、味、觸、法。』

【English Translation】 English version: 'This eye is without knowledge, like grass, wood, tiles, and pebbles; this eye is without agency, turned by the force of the wind; this eye is empty, filled with impurities; this eye is false, though adorned and polished, it will ultimately scatter and perish; this eye is like a well in a hill, pressed by old age; this eye ultimately has no boundary, and will eventually return to death. O elders! You should know that since the eye is like this, the meaning of the ear, nose, tongue, body, and mind is also the same, and in general, all dharmas should be understood in this way. Those foolish ordinary beings develop attachment to all the things they desire, such as the eye, ear, nose, tongue, body, and mind, as well as form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and dharma (things).' 'Furthermore, they also develop desire and attachment to the five aggregates of form (rupa-skandha), feeling (vedana-skandha), perception (samjna-skandha), mental formations (samskara-skandha), and consciousness (vijnana-skandha), the eye element (caksu-dhatu), ** element (rupa-dhatu), eye-consciousness element (caksu-vijnana-dhatu), and so on, up to the mind element (mano-dhatu), dharma element (dharma-dhatu), and mind-consciousness element (mano-vijnana-dhatu), the earth element (prthivi-dhatu), water element (apo-dhatu), fire element (tejo-dhatu), wind element (vayo-dhatu), space element (akasha-dhatu), and consciousness element (vijnana-dhatu). They develop desire and attachment to these dharmas, and even to the names and forms of all conditioned (samskrta-dharma) and unconditioned (asamskrta-dharma) dharmas. Therefore, O elders! You should not develop attachment to the things you desire, such as wives, houses, wealth, and so on. Do not develop greed, but generate pure faith and leave your homes to become monks. After leaving home, do not develop the desire for pleasure. Because of not having the desire for pleasure, you can fully possess pure precepts, practice the pure Pratimoksha (pratimoksa) precepts, and fulfill the pure rules and regulations, even having great fear for the smallest offenses. O elders! If you learn in this way, you will obtain the complete aggregate of precepts (sila-skandha). Because the precepts are complete, you will not grasp at the eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma.' 'You will not grasp at the aggregates of form, feeling, perception, mental formations, and consciousness, nor will you grasp at the eye element, ** element, eye-consciousness element, and so on, up to the mind element, dharma element, and mind-consciousness element.' 'You will not grasp at the earth element, water element, fire element, wind element, space element, and consciousness element. In short, you will not grasp at any dharma. Because there is no grasping, there will be no loss or diminution. What dharma will not diminish or be lost? It is the eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma.'

、觸法無減失。

「色蘊、受蘊、想蘊、行蘊、識蘊無減失。

「眼界、色界、眼識界，乃至意界、法界、意識界無減失。

「地界、水界、火界、風界、空界、識界無減失。此等諸法若無減失，即無染污。無染污故，即速得輕安。何法輕安？謂無所見。若無所見，即一切所向無有少法而作障礙。若無障礙，即自無所害、他無所害，自他無所害。由無害故，心無所壞，即能趣入彼無餘依清凈涅盤。

「又諸長者！所言入者，何所入邪？謂非眼所入，非耳鼻舌身意所入。又諸長者！若執眼從緣成，此即著我我所，離於涅盤。云何離涅盤？謂貪故離涅盤、瞋故離涅盤、癡故離涅盤、無智故離涅盤。諸長者！無智者不離過去、不離未來、不離現在，決定無智、離智所生。何名為智？所謂盡智。何名盡智？謂即過去無盡智、未來無盡智、現在無盡智。緣法無智離智所生。彼無智離智，即眼從緣離智所生。眼者無我，若無我即無取，若無取即無舍，若無舍即解脫。云何解脫？謂我執解脫、眾生執解脫、壽者執解脫、人執解脫、斷常執解脫、一切執解脫、分別執解脫。彼無分別已，即無能分別、所分別。法無分別亦不離分別。云何無分別？謂我我所俱無分別。若我無分別即無取捨，若無取捨即所入解脫。

【現代漢語翻譯】觸法不會減少或消失。色蘊（物質的聚集）、受蘊（感受的聚集）、想蘊（概念的聚集）、行蘊（意志的聚集）、識蘊（意識的聚集）不會減少或消失。眼界（視覺的範圍）、色界（視覺對像）、眼識界（視覺意識），乃至意界（思維的範圍）、法界（思維對像）、意識界（思維意識）不會減少或消失。地界（地元素的範圍）、水界（水元素的範圍）、火界（火元素的範圍）、風界（風元素的範圍）、空界（空間的範圍）、識界（意識的範圍）不會減少或消失。這些法如果不會減少或消失，就不會有染污。沒有染污，就能迅速獲得輕安。什麼是輕安？就是無所見。如果無所見，那麼一切所向都不會有任何法構成障礙。如果沒有障礙，那麼自己不會受到傷害，他人也不會受到傷害，自己和他人也不會受到傷害。由於沒有傷害，心就不會被破壞，就能進入那無餘依清凈涅槃。又各位長者！所說的『入』，是入什麼呢？就是非眼所入，非耳、鼻、舌、身、意所入。又各位長者！如果執著于眼是從因緣而生，這就是執著于『我』和『我所』，遠離了涅槃。如何遠離涅槃？就是因為貪而遠離涅槃，因為嗔而遠離涅槃，因為癡而遠離涅槃，因為無智而遠離涅槃。各位長者！無智的人不離開過去，不離開未來，不離開現在，是決定性的無智，是遠離智慧所生的。什麼叫做智？就是所謂的盡智。什麼叫做盡智？就是過去無盡智、未來無盡智、現在無盡智。因緣法是無智遠離智慧所生的。那無智遠離智慧，就是眼從因緣遠離智慧所生的。眼是無我的，如果無我，就沒有執取，如果沒有執取，就沒有捨棄，如果沒有捨棄，就解脫了。如何解脫？就是我執解脫、眾生執解脫、壽者執解脫、人執解脫、斷常執解脫、一切執解脫、分別執解脫。當沒有分別時，就沒有能分別和所分別。法沒有分別，也不離開分別。什麼是無分別？就是我和我所都沒有分別。如果我沒有分別，就沒有取捨，如果沒有取捨，就進入了解脫。

【English Translation】 The contact with phenomena does not diminish or disappear. The skandha of form (material aggregation), the skandha of feeling (aggregation of sensations), the skandha of perception (aggregation of concepts), the skandha of mental formations (aggregation of volitions), and the skandha of consciousness (aggregation of awareness) do not diminish or disappear. The eye-sphere (range of vision), the sphere of forms (visual objects), the eye-consciousness sphere (visual awareness), and so on, up to the mind-sphere (range of thought), the sphere of mental objects (objects of thought), and the mind-consciousness sphere (mental awareness) do not diminish or disappear. The earth element sphere (range of earth element), the water element sphere (range of water element), the fire element sphere (range of fire element), the wind element sphere (range of wind element), the space element sphere (range of space), and the consciousness element sphere (range of consciousness) do not diminish or disappear. If these dharmas do not diminish or disappear, there is no defilement. Because there is no defilement, one quickly attains lightness and ease. What is lightness and ease? It is seeing nothing. If there is no seeing, then in all directions, there is no dharma that creates an obstacle. If there is no obstacle, then one does not harm oneself, one does not harm others, and one does not harm oneself and others. Because there is no harm, the mind is not destroyed, and one can enter that pure nirvana without remainder. Furthermore, noble elders! What is meant by 『entering』? What is it that one enters? It is not entering through the eye, nor through the ear, nose, tongue, body, or mind. Furthermore, noble elders! If one clings to the idea that the eye arises from conditions, this is clinging to 『self』 and 『what belongs to self,』 and is far from nirvana. How is one far from nirvana? It is because of greed that one is far from nirvana, because of hatred that one is far from nirvana, because of delusion that one is far from nirvana, and because of ignorance that one is far from nirvana. Noble elders! The ignorant one does not leave the past, does not leave the future, and does not leave the present; they are decisively ignorant, born from being far from wisdom. What is called wisdom? It is called the wisdom of exhaustion. What is called the wisdom of exhaustion? It is the past wisdom of exhaustion, the future wisdom of exhaustion, and the present wisdom of exhaustion. The dharma of conditions is born from ignorance, far from wisdom. That ignorance, far from wisdom, is that the eye arises from conditions, far from wisdom. The eye is without self; if there is no self, there is no grasping; if there is no grasping, there is no letting go; if there is no letting go, there is liberation. How is there liberation? It is the liberation from the self-grasping, the liberation from the grasping of beings, the liberation from the grasping of a life-span, the liberation from the grasping of a person, the liberation from the grasping of permanence and annihilation, the liberation from all grasping, and the liberation from the grasping of discrimination. When there is no discrimination, there is no discriminator and no discriminated. Dharma without discrimination does not depart from discrimination. What is non-discrimination? It is that there is no discrimination between self and what belongs to self. If there is no discrimination of self, there is no grasping or letting go; if there is no grasping or letting go, one enters liberation.

若法離系、若法非離系，皆得出離。何所離邪？謂離一切苦。諸長者！當求如是出離之法。然於是中無法可取。何以故？若有所取即生怖畏。」

爾時世尊欲重宣明如是等義，說伽陀曰：

「以取法故即生怖，　　由怖當墮惡趣中，　若見如是怖起因，　　識法有故而生取。　若能如理觀正道，　　慧光明見破諸暗，　見故即得勝慧明，　　當知異性無所得。　應當審觀諸空處，　　運動虛假而不實，　此中勿作安樂門，　　渴愛虛誑世間故。　如實了知于空法，　　知諸法空皆無實，　我得安樂離憂門，　　亦得無動最上樂。　若能如是正了知，　　即知一切法皆空，　由斯解脫諸苦因，　　是故諍訟無所立。　因諸所欲生執著，　　執故而生諸嬈惱，　執者即是取之名，　　因取故生於三有。　有故有生即輪轉，　　三有止息即不生，　老病死法亦隨無，　　畢竟不受無常苦。　當知無慾即無取，　　以無取故無三有，　有若止息即無生，　　老病死苦皆不受。　是故汝等諸長者，　　同發舍離取著心，　棄諸眷屬所愛因，　　速當圓具苾芻相。　知識財利諸所欲，　　應當互生於喜足，　隨處謙恭起下心，　　所向為他增善利。　勿起意謂自守戒，　　勿觀

【現代漢語翻譯】現代漢語譯本無論是與束縛分離的法，還是不與束縛分離的法，都能從中解脫。要從什麼中解脫呢？就是要從一切痛苦中解脫。各位長者！應當尋求這樣的解脫之法。然而，在這其中，沒有什麼可以執取的。為什麼呢？如果有所執取，就會產生恐懼。那時，世尊爲了再次闡明這些道理，說了偈語：因為執取法就會產生恐懼，由於恐懼就會墮入惡道之中，如果看到這種恐懼產生的原因，就會認識到因為有法才產生執取。如果能夠如理觀察正道，智慧的光明就能照破黑暗，因為見到真理就能獲得殊勝的智慧光明，應當知道在異性中是無所得的。應當仔細觀察那些空虛之處，它們的變化是虛假的而不真實的，不要把這些當作安樂的門徑，因為渴愛是虛妄的。如實了知空性之法，知道諸法皆空而無實體，我因此得到安樂，遠離憂愁之門，也得到無動搖的最上之樂。如果能夠這樣正確地了知，就能知道一切法皆是空性，由此解脫一切痛苦的根源，所以爭論是沒有意義的。因為各種慾望而產生執著，因為執著而產生各種煩惱，執著就是執取的另一種說法，因為執取而產生三有（欲有、色有、無色有）。有了存在就會有生，就會輪轉，三有止息就不會有生，老、病、死等法也隨之消失，最終不會遭受無常的痛苦。應當知道沒有慾望就沒有執取，因為沒有執取就沒有三有，存在如果止息就不會有生，老、病、死的痛苦都不會遭受。所以你們這些長者，應當一起發起捨棄執著的心，拋棄那些眷屬所愛的原因，迅速圓滿具足比丘的形象。對於知識、財富、利益等各種慾望，應當互相感到滿足，無論在何處都要謙虛恭敬，放下身段，所作所為都要為他人增加善利。不要認為自己持戒清凈，不要觀察

【English Translation】 English version Whether a dharma is detached or not detached, both can lead to liberation. From what is one liberated? It is liberation from all suffering. Elders! One should seek such a dharma of liberation. However, within this, there is nothing to grasp. Why? If there is grasping, fear arises. Then, the World Honored One, wishing to further clarify these meanings, spoke in verses: Because of grasping at dharma, fear arises; due to fear, one falls into evil realms. If one sees the cause of this fear, one recognizes that grasping arises because of the existence of dharma. If one can observe the right path with reason, the light of wisdom will break through the darkness. Because of seeing the truth, one obtains the superior light of wisdom, and one should know that there is nothing to be gained in otherness. One should carefully observe the empty places, their movements are false and unreal. Do not take these as a gateway to happiness, for craving is illusory. Truly understand the dharma of emptiness, know that all dharmas are empty and without substance. I have thus attained peace, free from the gate of sorrow, and also attained the supreme joy of non-movement. If one can understand correctly in this way, one will know that all dharmas are empty. From this, one is liberated from the root of all suffering, therefore, disputes are meaningless. Because of various desires, attachment arises; because of attachment, various afflictions arise. Attachment is another name for grasping. Because of grasping, the three realms of existence (desire realm, form realm, formless realm) arise. With existence, there is birth, and thus the cycle of rebirth continues. When the three realms of existence cease, there is no birth. Old age, sickness, and death also cease, and ultimately one does not suffer the pain of impermanence. One should know that without desire, there is no grasping. Because there is no grasping, there are no three realms of existence. If existence ceases, there is no birth, and the suffering of old age, sickness, and death is not experienced. Therefore, you elders, should together generate the mind of abandoning attachment, discard the causes of love for family and relatives, and quickly perfect the appearance of a Bhikshu (monk). Regarding knowledge, wealth, benefits, and various desires, you should be content with each other. Wherever you are, be humble and respectful, lower your position, and in all your actions, increase the benefit of others. Do not think that you are keeping the precepts purely, do not observe

他為破戒者，　于其戒相持犯中，　　勿非毀他為犯者。　譬如野鹿投繩網，　　當知彼為自損害，　魔索縛心害亦然，　　毀他生害亦如是。　愚人生諸損害意，　　自讚毀他深為咎，　毀戒尚息于謗言，　　何況梵行持戒者。　具學仙眾勇智者，　　常修遠離寂靜行，　棄捨身命無愛心，　　勤求解脫寂靜法。　諸外道輩及典章，　　無利根本皆遠離，　愛樂甚深正法門，　　彼法宣說真空理。　心根本處此當知，　　所謂內外十二處，　從彼生起諸業因，　　業久住處謂思法。　眼根色境二種緣，　　眼識生緣為三事，　若不和合破散時，　　如無薪火義如是。　如是所生一切法，　　互相和合故有生，　作者受者二俱無，　　正道常現諸所作。　內外諸法所成身，　　是中應知我空法，　愚人顛倒執著心，　　於我我所不知故。　眼內無法而可有，　　于外亦復無所得，　無我無作壽者無，　　應知諸法亦如是。　非眼遍思欲解脫，　　耳鼻舌身意亦然，　色等無轉無作門，　　當觀諸法亦如是。　如大海水起聚時，　　暫生泡沫而無實，　諦觀眼等亦復然，　　無堅無力如泡沫。　五蘊自性假和合，　　如彼聚沫無堅力，　解脫一切嬈惱門，　　及彼

【現代漢語翻譯】現代漢語譯本對於那些破戒的人，當他們持戒或犯戒時，不要去非議他們是犯戒者。就像野鹿陷入羅網，應當知道那是它自己造成的損害。魔的束縛會傷害內心，誹謗他人也會造成同樣的傷害。愚人會產生各種傷害的念頭，自我讚揚而誹謗他人，這是很深的過錯。即使是破戒的人，也應該停止誹謗的言語，更何況是那些持守梵行（brahmacarya，指清凈的修行生活）的人。那些具有學識、像仙人一樣的人，勇敢而有智慧，常常修行遠離喧囂的寂靜之道。他們捨棄身命，沒有貪愛之心，勤奮地尋求解脫的寂靜之法。他們遠離外道（tirthika，指不信奉佛教的修行者）及其典籍，因為那些都沒有利益的根本。他們喜愛甚深的正法之門，那正法宣說的是真空的道理。應當知道心的根本之處，就是所謂的內外十二處（ayatana，指六根和六境）。從那裡產生各種業的因，業長久停留的地方叫做思法（cetanā，指意志和意圖）。眼根（cakṣurindriya，指眼睛）和色境（rūpa，指顏色和形狀）是兩種緣，眼識（cakṣurvijñāna，指視覺意識）的產生需要這三種條件。如果這些條件不和合而破散時，就像沒有柴火就無法生火一樣。一切由此產生的法，都是互相和合才產生的。沒有作者，也沒有受者，正道常常顯現於一切所作之中。由內外諸法所組成的身體，應當知道其中我（ātman，指自我）是空的。愚人顛倒執著於心，因為他們不瞭解我（ātman）和我所（ātmanīya，指屬於自我的事物）。在眼內沒有可以存在的事物，在外也沒有可以獲得的事物。沒有我，沒有作者，也沒有壽者（jīva，指生命），應當知道一切法也是如此。不是眼睛想要解脫，耳朵、鼻子、舌頭、身體和意念也是如此。色等沒有轉變，也沒有造作的門，應當觀察一切法也是如此。就像大海水聚集時，暫時產生泡沫而沒有實體。仔細觀察眼睛等也是如此，沒有堅固的力量，就像泡沫一樣。五蘊（skandha，指色、受、想、行、識）的自性是虛假的結合，就像泡沫一樣沒有堅固的力量。解脫一切煩惱的門，以及那些...

【English Translation】 English version For those who have broken precepts, when they are observing or violating precepts, do not criticize them as violators. Just as a wild deer gets caught in a net, it should be known that it is self-inflicted harm. The bonds of Mara (demon) harm the mind, and slandering others causes the same harm. Fools generate thoughts of harm, praising themselves and slandering others, which is a deep fault. Even for those who have broken precepts, one should stop slanderous words, let alone those who uphold brahmacarya (pure spiritual life). Those who are learned, like sages, brave and wise, constantly practice the path of solitude away from noise. They abandon their bodies and lives, without attachment, diligently seeking the peaceful Dharma of liberation. They stay away from the tirthikas (non-Buddhist ascetics) and their scriptures, because those have no beneficial foundation. They love the profound gate of the true Dharma, which proclaims the principle of emptiness. The root of the mind should be known, which is the so-called twelve internal and external ayatanas (sense bases). From there arise the causes of various karmas, and the place where karma dwells for a long time is called cetana (volition). The eye organ (cakṣurindriya) and the object of sight (rūpa) are two conditions, and the arising of eye consciousness (cakṣurvijñāna) requires these three conditions. If these conditions do not come together and are broken apart, it is like fire cannot be produced without firewood. All dharmas that arise in this way are produced by mutual combination. There is no agent, nor is there a receiver, the right path always appears in all actions. The body formed by internal and external dharmas, it should be known that the self (ātman) within it is empty. Fools are deluded and attached to the mind, because they do not understand the self (ātman) and what belongs to the self (ātmanīya). There is nothing that can exist within the eye, and there is nothing to be gained externally. There is no self, no agent, and no jiva (life), it should be known that all dharmas are also like this. It is not the eye that desires liberation, nor is it the ear, nose, tongue, body, or mind. There is no transformation in form, etc., and no door of creation, one should observe that all dharmas are also like this. Just as when the water of the great ocean gathers, it temporarily produces foam that has no substance. Carefully observing the eyes, etc., is also like this, without firm strength, like foam. The nature of the five skandhas (aggregates) is a false combination, like foam without firm strength. The gate of liberation from all afflictions, and those...

生老等憂惱。　汝於我教出家已，　　了知一切法如幻，　不虛受彼信施心，　　復能普供十方佛。」

爾時五百長者聞佛宣說甚深正法，即于如是中路方處遠塵離垢得法眼凈。譬如白衣不雜塵黑易受染色，此五百長者於是方處遠離塵垢法眼清凈，亦復如是。

爾時世尊復為五百長者宣說法要示教利喜。佛言：「諸長者！眼極熾焰。云何熾焰！謂貪火、瞋火、癡火熾焰，生老病死憂悲苦惱等火熾焰，我說此法自受苦惱。耳鼻舌身意熾焰亦然。云何熾焰？謂貪火、瞋火、癡火熾焰，生老病死憂悲苦惱等火熾焰，我說此法自受苦惱。色塵熾焰。云何熾焰？謂貪火、瞋火、癡火熾焰，聲香味觸法塵諸火熾焰，亦復如是。

「又諸長者！色蘊熾焰。云何熾焰？謂貪火、瞋火、癡火熾焰。受蘊、想蘊、行蘊、識蘊諸火熾焰，亦復如是。十八界法，其義亦然。

「又諸長者！地界熾焰。謂貪火、瞋火、癡火熾焰。水界、火界、風界、空界、識界熾焰，亦復如是。謂貪火、瞋火、癡火熾焰，生老病死憂悲苦惱熾焰亦然，我說此法自受苦惱。

「複次長者！眼無所取，應如是學，耳鼻舌身意亦無所取；色無所取，聲香味觸法亦無所取，應如是學。

「又諸長者！色蘊無所取，受蘊、想蘊、行

【現代漢語翻譯】生老等憂惱。『你已在我的教法下出家，應當了知一切法如幻象，不虛度接受信徒的佈施，並且能夠普遍供養十方諸佛。』

當時，五百位長者聽聞佛陀宣說甚深正法，就在這路途中的地方，遠離塵垢，獲得了清凈的法眼。譬如白色的布料不摻雜塵土污垢，容易被染色，這五百位長者在這地方遠離塵垢，法眼清凈，也是如此。

當時，世尊又為五百位長者宣說佛法要義，開示教導，令他們歡喜。佛陀說：『諸位長者！眼睛是極其熾熱的。為什麼說熾熱呢？因為貪慾之火、嗔恨之火、愚癡之火熾熱，生老病死、憂愁悲傷、痛苦煩惱等火熾熱，我說這些法是自己承受苦惱。耳朵、鼻子、舌頭、身體、意念的熾熱也是如此。為什麼說熾熱呢？因為貪慾之火、嗔恨之火、愚癡之火熾熱，生老病死、憂愁悲傷、痛苦煩惱等火熾熱，我說這些法是自己承受苦惱。色塵是熾熱的。為什麼說熾熱呢？因為貪慾之火、嗔恨之火、愚癡之火熾熱，聲音、香氣、味道、觸感、法塵等各種火熾熱，也是如此。』

『還有諸位長者！色蘊（rupa-skandha，物質的集合）是熾熱的。為什麼說熾熱呢？因為貪慾之火、嗔恨之火、愚癡之火熾熱。受蘊（vedana-skandha，感受的集合）、想蘊（samjna-skandha，知覺的集合）、行蘊（samskara-skandha，意志的集合）、識蘊（vijnana-skandha，意識的集合）等各種火熾熱，也是如此。十八界法（dhatus，構成經驗的十八種元素），其意義也是這樣。』

『還有諸位長者！地界（prthivi-dhatu，地元素）是熾熱的。因為貪慾之火、嗔恨之火、愚癡之火熾熱。水界（ap-dhatu，水元素）、火界（tejo-dhatu，火元素）、風界（vayo-dhatu，風元素）、空界（akasa-dhatu，空元素）、識界（vijnana-dhatu，意識元素）的熾熱，也是如此。因為貪慾之火、嗔恨之火、愚癡之火熾熱，生老病死、憂愁悲傷、痛苦煩惱的熾熱也是如此，我說這些法是自己承受苦惱。』

『再次，諸位長者！眼睛沒有執取，應當這樣學習，耳朵、鼻子、舌頭、身體、意念也沒有執取；色塵沒有執取，聲音、香氣、味道、觸感、法塵也沒有執取，應當這樣學習。』

『還有諸位長者！色蘊沒有執取，受蘊、想蘊、行蘊、』

【English Translation】 sorrow and distress of birth, old age, etc. 'Having renounced the household life in my teachings, you should understand that all dharmas are like illusions, not vainly receiving the alms of the faithful, and also being able to universally make offerings to the Buddhas of the ten directions.'

At that time, the five hundred elders, upon hearing the Buddha expound the profound Dharma, in that very place on the road, were freed from defilement and attained the pure Dharma Eye. Just as a white cloth, free from dust and dirt, easily takes on color, so too did these five hundred elders, in that place, become free from defilement, and their Dharma Eyes became pure.

At that time, the World Honored One further expounded the essential Dharma, instructing and delighting the five hundred elders. The Buddha said: 'Elders! The eye is extremely ablaze. Why is it ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, ablaze with the fire of birth, old age, sickness, death, sorrow, grief, pain, and distress. I say that these dharmas are self-inflicted suffering. The ear, nose, tongue, body, and mind are also ablaze in the same way. Why are they ablaze? They are ablaze with the fire of greed, the fire of hatred, and the fire of delusion, ablaze with the fire of birth, old age, sickness, death, sorrow, grief, pain, and distress. I say that these dharmas are self-inflicted suffering. The object of sight is ablaze. Why is it ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, and the various fires of sound, smell, taste, touch, and mental objects are also ablaze in the same way.'

'Furthermore, elders! The aggregate of form (rupa-skandha) is ablaze. Why is it ablaze? It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion. The aggregates of feeling (vedana-skandha), perception (samjna-skandha), mental formations (samskara-skandha), and consciousness (vijnana-skandha) are also ablaze in the same way. The eighteen elements (dhatus), their meaning is also the same.'

'Furthermore, elders! The earth element (prthivi-dhatu) is ablaze. It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion. The water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayo-dhatu), the space element (akasa-dhatu), and the consciousness element (vijnana-dhatu) are also ablaze in the same way. It is ablaze with the fire of greed, the fire of hatred, and the fire of delusion, and the fire of birth, old age, sickness, death, sorrow, grief, pain, and distress is also ablaze in the same way. I say that these dharmas are self-inflicted suffering.'

'Furthermore, elders! The eye has no grasping, one should learn in this way, the ear, nose, tongue, body, and mind also have no grasping; the object of sight has no grasping, sound, smell, taste, touch, and mental objects also have no grasping, one should learn in this way.'

'Furthermore, elders! The aggregate of form has no grasping, the aggregates of feeling, perception, mental formations,'

蘊、識蘊，及十八界，皆無所取，應如是學。又諸長者！地界無所取，水界、火界、風界、空界、識界亦無所取，應如是學。

「又諸長者！此界無所取、他界無所取，應如是學。

「複次諸長者！若眼、耳、鼻、舌、身、意無所取故，即無依止。色、聲、香、味、觸、法無所取故，即于諸處中得無依止。

「又諸長者！色蘊、受蘊、想蘊、行蘊、識蘊，及十八界，無所取故，即于蘊界中得無依止。

「又諸長者！地界、水界、火界、風界、空界、識界無所取故，即於六界中得無依止。又諸長者！此界、他界無所取故，即於一切世界之中得無依止。

「又諸長者！若一切法無所取故，即於一切法中得無依止。諸長者！一切法無所得亦非無得，若能了知無得非無得，即能解脫生老病死憂悲苦惱，我說此為解脫諸苦。」

爾時世尊欲重宣明如是等義，說伽陀曰：

「此諸世間極熾焰，　　生死二火鎮燒然，　無救嬈惱諸愚夫，　　唯聖道法常不滅。　何法世間作光明？　　有佛如來今出現，　剎那善觀正道門，　　發起精進常堅固。　當觀諸法無依止，　　慧光明見破諸暗，　見故即得勝慧明，　　應知異性無所得。　若能觀察無依止，　　了知一切法皆空，　如

【現代漢語翻譯】現代漢語譯本：『還有各位長者！對於色蘊（物質的聚集）、受蘊（感受）、想蘊（概念）、行蘊（意志）、識蘊（意識），以及十八界（六根、六塵、六識），都不應執取，應當這樣學習。還有各位長者！對於地界（堅固性）、水界（流動性）、火界（熱能）、風界（氣體）、空界（空間）、識界（意識），也不應執取，應當這樣學習。『還有各位長者！對於此界（自身所處的世界）、他界（其他世界），都不應執取，應當這樣學習。』『再者，各位長者！如果對於眼、耳、鼻、舌、身、意（六根）不執取，就不會有依賴。如果對於色、聲、香、味、觸、法（六塵）不執取，就能在一切處所中獲得不依賴。』『還有各位長者！如果對於色蘊、受蘊、想蘊、行蘊、識蘊，以及十八界不執取，就能在蘊界中獲得不依賴。』『還有各位長者！如果對於地界、水界、火界、風界、空界、識界不執取，就能在六界中獲得不依賴。還有各位長者！如果對於此界、他界不執取，就能在一切世界中獲得不依賴。』『還有各位長者！如果對於一切法不執取，就能在一切法中獲得不依賴。各位長者！一切法既不是有所得，也不是無所得，如果能夠了知無所得和非無所得，就能解脫生老病死憂悲苦惱，我說這就是解脫一切痛苦。』當時，世尊爲了再次闡明這些道理，說了偈頌：『這個世間極其熾熱，生死二火不斷燃燒，愚癡的人們被煩惱所困擾，只有聖道之法永不滅亡。什麼法能使世間光明？有佛如來現在出現，剎那間善觀正道之門，發起精進之心常保堅固。應當觀察諸法無所依賴，智慧的光明能破除黑暗，因為看見了就能獲得殊勝的智慧光明，應當知道異性是無所得的。如果能夠觀察無所依賴，就能了知一切法皆是空性，就像這樣。』

【English Translation】 English version: 『Furthermore, O elders! One should not grasp at the skandha (aggregates) of form, feeling, perception, mental formations, and consciousness, nor at the eighteen realms (six sense organs, six sense objects, and six consciousnesses). One should learn in this way. Furthermore, O elders! One should not grasp at the earth element (solidity), water element (fluidity), fire element (heat), wind element (motion), space element (space), or consciousness element (awareness). One should learn in this way.』『Furthermore, O elders! One should not grasp at this realm (one's own world) or other realms (other worlds). One should learn in this way.』『Moreover, O elders! If one does not grasp at the eye, ear, nose, tongue, body, or mind (the six sense organs), then there is no dependence. If one does not grasp at form, sound, smell, taste, touch, or dharma (the six sense objects), then one attains non-dependence in all places.』『Furthermore, O elders! If one does not grasp at the skandhas of form, feeling, perception, mental formations, and consciousness, nor at the eighteen realms, then one attains non-dependence in the skandhas and realms.』『Furthermore, O elders! If one does not grasp at the earth element, water element, fire element, wind element, space element, or consciousness element, then one attains non-dependence in the six elements. Furthermore, O elders! If one does not grasp at this realm or other realms, then one attains non-dependence in all worlds.』『Furthermore, O elders! If one does not grasp at all dharmas, then one attains non-dependence in all dharmas. O elders! All dharmas are neither obtained nor not obtained. If one can understand that there is neither obtaining nor not obtaining, then one can be liberated from birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair. I say this is the liberation from all suffering.』 At that time, the World Honored One, wishing to further clarify these meanings, spoke these verses: 『This world is extremely ablaze, the two fires of birth and death constantly burn, foolish people are tormented by afflictions, only the sacred path of dharma never perishes. What dharma makes the world bright? The Buddha, the Tathagata, now appears, in an instant, skillfully observing the gate of the right path, arousing diligence that is always firm. One should observe that all dharmas are without dependence, the light of wisdom breaks through the darkness, because of seeing, one obtains the superior light of wisdom, one should know that otherness is without attainment. If one can observe non-dependence, then one knows that all dharmas are empty, just like this.』

是了知空法門，　　菩提心空無所有。　當知貪瞋癡等法，　　此三熾焰極猛惡，　世間壽命普燒然，　　久處睡眠愚不覺。　所有生老及病死，　　憂悲苦惱常逼迫，　當知嬈惱諸世間，　　彼一切法無依止。」

爾時五百長者聞佛所說如是正法，心開意解，前白佛言：「世尊！我等今者快得善利！于佛法中凈信出家！復于佛所圓具凈戒。」

爾時佛言：「善來諸苾芻。」即時諸長者鬚髮自落、袈裟著身，成苾芻相。

爾時世尊說伽陀曰：

「汝等受持袈裟衣，　　鬚髮自落皆清凈，　執持應器善相圓，　　一切皆成阿羅漢。　既證果已依師法，　　各說清凈嗢陀南，　于諸天人大眾前，　　圓滿清凈苾芻相。　往昔曾於諸佛所，　　皆修廣大布施行，　一呼善來歡喜生，　　處處廣修諸善法。　今得見我出世間，　　發清凈心復增勝，　由彼增勝清凈心，　　聽說最上清凈法。　聞佛語已證聖果，　　遠離我見諸執著，　現前空法悟圓成，　　我生已盡皆解脫。」

佛說大乘菩薩藏正法經卷第四大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第五

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門

【現代漢語翻譯】現代漢語譯本是了知空性法門，菩提心（覺悟之心）也是空無所有的。應當知道貪婪、嗔恨、愚癡等這些法，這三種熾熱的火焰極其猛烈和惡毒，世間的生命普遍被燃燒，長久處於睡眠中，愚昧而不覺醒。所有生、老、病、死，憂愁、悲傷、痛苦、煩惱常常逼迫著我們，應當知道這些擾亂世間的一切法，它們都沒有依靠之處。

那時，五百位長者聽聞佛陀所說的如此正法，心開意解，上前對佛說：『世尊！我們今天真是獲得了極大的利益！在佛法中生起清凈的信心，願意出家！並且在佛陀這裡圓滿受持清凈的戒律。』

那時，佛陀說：『善來諸比丘（出家受戒的男子）。』隨即這些長者的鬚髮自然脫落，袈裟穿在身上，成爲了比丘的形象。

那時，世尊說了偈頌：『你們受持袈裟衣，鬚髮自然脫落都變得清凈，手持應器（僧人使用的缽）相貌圓滿，一切都成就了阿羅漢（斷盡煩惱，證得解脫的聖者）。既然證得了果位，就依止師父的教法，各自宣說清凈的嗢陀南（總結性的偈頌），在諸天人和大眾面前，圓滿清凈的比丘形象。過去曾經在諸佛那裡，都修習廣大的佈施行為，一聽到『善來』就歡喜產生，處處廣修各種善法。如今得見我出世，發起清凈心更加增勝，由於那增勝的清凈心，聽聞最上清凈的佛法。聽聞佛陀的教誨后證得聖果，遠離我見和各種執著，當下領悟空性之法，圓滿成就，我的生命已經終結，都得到了解脫。』

《佛說大乘菩薩藏正法經》卷第四大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第五

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門

【English Translation】 English version It is to understand the Dharma of emptiness, the Bodhi mind (mind of enlightenment) is also empty and without substance. It should be known that greed, hatred, and ignorance, these three are extremely fierce and evil flames, The lives of the world are universally burned, long in sleep, ignorant and not awakened. All birth, old age, sickness, and death, sorrow, grief, pain, and distress constantly oppress us, It should be known that all these dharmas that disturb the world have no place to rely on.

At that time, five hundred elders, having heard the Buddha's exposition of such righteous Dharma, their minds opened and understood, and they came forward and said to the Buddha: 'World Honored One! We have truly gained great benefit today! In the Buddha's Dharma, we have generated pure faith and wish to leave home! And we will fully receive the pure precepts from the Buddha.'

At that time, the Buddha said: 'Welcome, Bhikshus (monks who have taken vows).' Immediately, the hair and beards of these elders fell off naturally, and they were wearing robes, becoming the image of Bhikshus.

At that time, the World Honored One spoke a verse: 'You receive and wear the robes, your hair and beards naturally fall off, and you become pure, Holding the alms bowl (a bowl used by monks) with a perfect appearance, all have attained Arhatship (a saint who has eradicated all afflictions and attained liberation). Having attained the fruit, rely on the teacher's teachings, and each proclaims the pure Udana (summary verses), In front of the gods and the great assembly, the perfect and pure image of a Bhikshu. In the past, in the presence of all Buddhas, you all practiced great acts of giving, Upon hearing 'Welcome,' joy arises, and everywhere you widely cultivate all good dharmas. Now you see me appear in the world, and your pure minds are further enhanced, Because of that enhanced pure mind, you hear the supreme pure Dharma. Having heard the Buddha's teachings, you attain the holy fruit, and you are free from self-view and all attachments, You immediately realize the Dharma of emptiness, and you have perfectly accomplished it. My life has ended, and all are liberated.'

The Fourth Scroll of the Sutra of the Righteous Dharma of the Great Vehicle Bodhisattva Treasury Spoken by the Buddha Taisho Tripitaka Volume 11 No. 0316 The Sutra of the Righteous Dharma of the Great Vehicle Bodhisattva Treasury Spoken by the Buddha

The Fifth Scroll of the Sutra of the Righteous Dharma of the Great Vehicle Bodhisattva Treasury Spoken by the Buddha

Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing, Guang Fan Da Shi, the Purple-Robed Shramana

臣惟凈等奉　詔譯

無怖夜叉品第二

爾時世尊于其中路化度五百諸長者已，即於是處安然詳審，將入王舍大城。

爾時王舍大城諸賢聖中有大夜叉，名曰無怖，即作是念：「值佛世尊斯極難得，我今應以勝妙飲食奉上世尊。」時無怖夜叉即以色香味觸清凈具足上妙飲食恭奉世尊。

爾時世尊為悲愍彼無怖夜叉故受所施食。佛受食訖，即時空中有六萬八千諸夜叉眾作是贊言：「善哉善哉！」隨喜讚聲遍聞空界。

時無怖夜叉告自會中諸夜叉眾言：「我已持奉如來清凈上妙飲食。汝等諸眾宜應奉施諸苾芻眾清凈飲食，當令汝等於長夜中利益安樂。」

時諸夜叉即皆奉施諸苾芻眾最上飲食，時苾芻眾為悲愍故悉受其食。爾時世尊及苾芻眾受其食已，漸次進詣王舍大城。是時即有無數千天眾，無數千龍眾、夜叉眾、乾闥婆眾、阿修羅眾、迦樓羅眾、緊那羅眾、摩睺羅伽眾、人眾非人眾，及彼無數百千俱胝那庾多諸眾生眾，咸悉圍繞隨從世尊。

爾時世尊未至王舍大城先詣一處廣大地方，到已敷設勝妙之座，佛處其座。時無怖夜叉即以天妙曼陀羅花、優缽羅花、缽訥摩花、俱母陀花、奔拏利迦花，及彼天妙栴檀香末，散於佛上而伸供養，普散遍散周廣而散，散已合掌住立佛前。

【現代漢語翻譯】現代漢語譯本臣惟凈等奉詔翻譯

無怖夜叉品第二

那時，世尊在途中度化了五百位長者后，便在原地安詳地停留，準備進入王舍大城。

當時，在王舍大城諸位賢聖中，有一位名叫無怖（意為無畏）的大夜叉，他心想：『值遇佛世尊是極其難得的，我今天應該用最上等的美味佳餚供奉世尊。』於是，無怖夜叉便以色、香、味、觸都清凈具足的上等美味佳餚恭敬地供奉世尊。

那時，世尊爲了慈悲憐憫無怖夜叉，接受了他所供奉的食物。佛陀接受食物后，空中立刻有六萬八千位夜叉眾讚歎道：『太好了！太好了！』隨喜讚歎的聲音傳遍了整個虛空。

這時，無怖夜叉告訴他集會中的夜叉眾說：『我已經用清凈上等的美味佳餚供奉瞭如來。你們各位也應該供奉諸位比丘清凈的食物，這樣能使你們在漫長的夜晚中獲得利益和安樂。』

於是，諸位夜叉便都供奉諸位比丘最上等的食物，比丘們爲了慈悲憐憫的緣故，都接受了他們的食物。那時，世尊和比丘眾接受了他們的食物后，逐漸地前往王舍大城。當時，有無數千的天眾、無數千的龍眾、夜叉眾、乾闥婆（意為香神）眾、阿修羅（意為非天）眾、迦樓羅（意為金翅鳥）眾、緊那羅（意為歌神）眾、摩睺羅伽（意為大蟒神）眾、人眾、非人眾，以及無數百千俱胝那庾多（俱胝為千萬，那庾多為億）的眾生，都圍繞著世尊並跟隨他。

那時，世尊在還未到達王舍大城之前，先到了一處廣闊的地方，到達后便鋪設了殊勝的座位，佛陀坐在座位上。這時，無怖夜叉便用天上的美妙曼陀羅花、優缽羅花（意為青蓮花）、缽訥摩花（意為紅蓮花）、俱母陀花（意為白蓮花）、奔拏利迦花（意為白睡蓮），以及天上的美妙栴檀香末，散在佛陀身上進行供養，普遍地散佈，周廣地散佈，散佈完畢后，合掌站立在佛陀面前。

【English Translation】 English version Your ministers, Wei Jing and others, received the imperial decree to translate.

Chapter Two: The Fearless Yaksha

At that time, after the World Honored One had converted five hundred elders along the way, he paused peacefully at that place, preparing to enter the great city of Rajagriha.

Then, among the virtuous beings in the great city of Rajagriha, there was a great yaksha named Fearless (meaning without fear), who thought: 'Encountering the World Honored One, the Buddha, is extremely rare. Today, I should offer the World Honored One the most excellent and delicious food.' Thereupon, the Fearless Yaksha respectfully offered the World Honored One the most superior and delicious food, which was pure and complete in color, fragrance, taste, and touch.

At that time, the World Honored One, out of compassion for the Fearless Yaksha, accepted the offered food. After the Buddha had received the food, sixty-eight thousand yakshas in the sky immediately praised, saying: 'Excellent! Excellent!' The sound of their joyful praise spread throughout the entire space.

Then, the Fearless Yaksha told the yakshas in his assembly: 'I have already offered the Tathagata pure and excellent food. You all should also offer pure food to the bhikshus, so that you may gain benefit and happiness throughout the long night.'

Thereupon, all the yakshas offered the most superior food to the bhikshus, and the bhikshus, out of compassion, accepted their food. At that time, after the World Honored One and the bhikshus had received their food, they gradually proceeded towards the great city of Rajagriha. At that time, there were countless thousands of devas, countless thousands of nagas, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, non-humans, and countless hundreds of thousands of kotis and nayutas (koti is ten million, nayuta is one hundred million) of beings, all surrounding and following the World Honored One.

At that time, before the World Honored One reached the great city of Rajagriha, he first went to a vast place. Upon arriving, he laid out an excellent seat, and the Buddha sat upon it. Then, the Fearless Yaksha scattered heavenly and wonderful mandara flowers, utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), pundarika flowers (white water lilies), and heavenly and wonderful sandalwood powder upon the Buddha as an offering. He scattered them widely and thoroughly, and after scattering them, he stood before the Buddha with his palms joined.

爾時世尊知無怖夜叉及諸夜叉眾深心清凈已，即時放大殊妙光明。法爾已來，諸佛世尊所放光明，具無數色及種種色從口門出，所謂青黃赤白紅紫碧綠，光明普照無邊世界，映蔽日月威光不現，其光照耀下至地獄上至梵世。光相旋還至於佛所，右繞七匝，而彼光明從佛頂隱、或從肩隱、或從膝隱。法爾已來諸佛世尊若為地獄眾生授記，光即從佛雙足而隱，若為傍生授記，光從背隱；若為餓鬼眾生授記，光從前隱；若為人趣授記，光從左隱；若為天趣授記，光從右隱；若為聲聞授記，光從膝隱；若為緣覺授記，光從肩隱；若諸佛世尊為諸菩薩授阿耨多羅三藐三菩提記，光從頂隱。

爾時尊者阿難見佛世尊所放廣大凈光明已，偏袒右肩右膝著地，合掌向佛，說伽陀曰：

「世尊今日以何因，　　放大光明普照耀？　廣作利益諸世間，　　現斯光相何所為？　何人今日植聖種，　　聞佛菩提廣大因？　何人授記在今時？　　何人安住解脫果？　大智放光非無因，　　為調伏故現光相，　所放光相作開明，　　牟尼聖尊光何現？」

爾時世尊說伽陀曰：

「有一夜叉名無怖，　　信向佛故施飲食，　彼發最上清凈心，　　故我今時現光相。　而是夜叉此界滅，　　即當往生忉利天，　

【現代漢語翻譯】現代漢語譯本那時，世尊知道無怖夜叉（Yaksha，一種守護神）以及其他夜叉眾內心已經清凈，隨即放出殊勝的光明。按照慣例，諸佛世尊所放的光明，具有無數種顏色，從口中發出，包括青、黃、赤、白、紅、紫、碧、綠等顏色，光明普照無邊世界，使得日月的光輝都黯然失色。這光明照耀下至地獄，上至梵天。光芒迴旋，回到佛陀所在之處，右繞七圈，然後這光明從佛的頭頂消失，有時從肩膀消失，有時從膝蓋消失。按照慣例，諸佛世尊如果為地獄眾生授記，光明就從佛的雙足消失；如果為傍生（畜生道）授記，光明就從背部消失；如果為餓鬼眾生授記，光明就從前面消失；如果為人道眾生授記，光明就從左邊消失；如果為天道眾生授記，光明就從右邊消失；如果為聲聞（Sravaka，佛陀的弟子）授記，光明就從膝蓋消失；如果為緣覺（Pratyekabuddha，獨自覺悟者）授記，光明就從肩膀消失；如果諸佛世尊為諸菩薩（Bodhisattva，追求覺悟的修行者）授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）記，光明就從頭頂消失。那時，尊者阿難（Ananda，佛陀的十大弟子之一）見到佛世尊所放的廣大清凈光明后，偏袒右肩，右膝著地，合掌向佛，說了偈頌：『世尊今日因何緣故，放出光明普照耀？廣泛利益諸世間，顯現這光相是為何？何人今日種下聖種，聽聞佛陀菩提廣大之因？何人今日被授記？何人安住于解脫之果？大智者放光並非無因，爲了調伏眾生才顯現光相，所放的光相是為開示，牟尼（Muni，聖人）聖尊的光明為何顯現？』那時，世尊說了偈頌：『有一夜叉名叫無怖，因為信奉佛陀而佈施飲食，他發起了最上清凈的心，所以我現在顯現光相。這個夜叉在此界結束后，將往生到忉利天（Trayastrimsa，欲界六天之一），

【English Translation】 English version At that time, the World Honored One, knowing that the Yaksha (a type of guardian deity) named Fearless and the other Yaksha assembly had purified their minds, immediately emitted a wondrous light. According to the Dharma, the light emitted by all Buddhas, the World Honored Ones, possesses countless colors and various hues, emanating from their mouths, including blue, yellow, red, white, crimson, purple, azure, and green. This light illuminated the boundless worlds, eclipsing the brilliance of the sun and moon. The light shone down to the hells and up to the Brahma heavens. The light then circled back to where the Buddha was, circumambulating him seven times to the right, and then the light disappeared from the Buddha's crown, sometimes from his shoulders, and sometimes from his knees. According to the Dharma, if the Buddhas, the World Honored Ones, were to bestow a prophecy upon beings in the hells, the light would disappear from the Buddha's feet; if they were to bestow a prophecy upon beings in the animal realm, the light would disappear from the back; if they were to bestow a prophecy upon hungry ghosts, the light would disappear from the front; if they were to bestow a prophecy upon beings in the human realm, the light would disappear from the left; if they were to bestow a prophecy upon beings in the heavenly realm, the light would disappear from the right; if they were to bestow a prophecy upon Sravakas (Buddha's disciples), the light would disappear from the knees; if they were to bestow a prophecy upon Pratyekabuddhas (solitary realizers), the light would disappear from the shoulders; if the Buddhas, the World Honored Ones, were to bestow a prophecy of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon Bodhisattvas (enlightenment seekers), the light would disappear from the crown of the head. At that time, the Venerable Ananda (one of the ten great disciples of the Buddha), having seen the vast and pure light emitted by the Buddha, the World Honored One, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and spoke the following verses: 'World Honored One, for what reason today do you emit such a brilliant light? You widely benefit all the worlds, what is the purpose of manifesting this light? Who today has planted the holy seed, hearing of the vast cause of the Buddha's Bodhi? Who is being prophesied today? Who is dwelling in the fruit of liberation? The Greatly Wise One emits light not without cause, it is to tame beings that you manifest this light. The light you emit is for enlightenment, why does the Muni (sage) Holy One's light appear?' At that time, the World Honored One spoke the following verses: 'There is a Yaksha named Fearless, who, because of his faith in the Buddha, offered food. He has generated the most supreme pure mind, therefore I now manifest this light. When this Yaksha passes away from this realm, he will be reborn in the Trayastrimsa heaven (one of the six heavens of the desire realm),

于彼天中壽終時，　　后當生於夜摩天。　夜摩滅已生兜率，　　以欲塵故造染業，　還復墮生於人間，　　當得為王具神力。　作轉輪王人中主，　　統四大洲而自在，　人間滅已復得生，　　彼梵世中受勝報。　后經二十俱胝劫，　　常為一切所恭信，　于彼天上及人間，　　數數往來受諸樂。　其後棄捨于王位，　　凈信舍家而出家，　于彼緣覺妙菩提，　　如是畢竟當獲得。　經於三十千生中，　　而數滅彼夜叉身，　后復還生忉利天，　　恭敬于佛作佛事。　彌勒尊佛當見已，　　而彼夜叉即獲得，　阿羅漢果證圓成，　　隨佛大師伸供養。　后滿一千夜叉生，　　安立無上大菩提，　以彼彼生諸善根，　　永不復墮諸惡趣。　或復值遇于千佛，　　尊重恭敬人中尊，　為求無上大菩提，　　利益一切眾生故。　或二三千夜叉生，　　以花鬘等作供養，　為佛菩提最上因，　　千俱胝生供養佛，　次復清凈觀己身，　　后復尊敬佛菩提。　夜叉有子名大山，　　受夜叉身具神力，　大山夜叉發凈心，　　愿我當得成佛果。　后常恭敬佛世尊，　　於一切處發洪愿，　今見我已伸供養，　　發起最勝菩提心。　即當以此眾善根，　　永離三塗諸惡趣，　

【現代漢語翻譯】現代漢語譯本當他在那個天界壽命終結時，之後會轉生到夜摩天（Yama Heaven）。在夜摩天結束后，會轉生到兜率天（Tushita Heaven），因為對慾望的執著而造作染污的業。之後又會墮落轉生到人間，將成為具有神力的國王。他會成為統治四大洲的轉輪王，人間的主宰，擁有自在的權力。在人間結束后，又會轉生到梵世（Brahma World），享受殊勝的果報。之後經過二十俱胝劫（koti kalpa，俱胝為千萬，劫為極長的時間單位），他將常受一切眾生的恭敬和信任。在天界和人間，他會多次往來，享受各種快樂。之後他會放棄王位，以清凈的信心捨棄家庭而出家。他將證得緣覺（Pratyekabuddha）的無上菩提，最終獲得解脫。在三十千生中，他會多次滅除夜叉（Yaksa）之身。之後又會轉生到忉利天（Trayastrimsa Heaven），恭敬佛陀，行佛事。當他見到彌勒尊佛（Maitreya Buddha）時，這位夜叉將獲得阿羅漢果（Arhat），證得圓滿的成就。他將跟隨佛陀大師，供養佛陀。之後，他將經歷一千次夜叉的轉生，安立無上的大菩提。憑藉他每一次轉生所積累的善根，他將永遠不會墮入惡道。或者他會遇到一千位佛陀，尊重和恭敬人中之尊。爲了求得無上的大菩提，爲了利益一切眾生。或者他會經歷二三千次夜叉的轉生，用花鬘等供養佛陀。爲了成為佛陀菩提的最上因，他會在千俱胝生中供養佛陀。之後他會清凈地觀察自己的身心，之後又會尊敬佛陀的菩提。夜叉有一個兒子名叫大山，他受夜叉之身，具有神力。大山夜叉發起了清凈的心願，愿自己將來能夠成就佛果。之後他會常常恭敬佛世尊，在一切地方發起宏大的誓願。現在他見到我，並對我進行供養，發起最殊勝的菩提心。他將憑藉這些眾多的善根，永遠脫離三惡道（三塗）的痛苦。

【English Translation】 English version When his life in that heaven ends, he will be reborn in the Yama Heaven. After the Yama Heaven, he will be reborn in the Tushita Heaven, due to the defiled karma created by attachment to desires. Then he will fall and be reborn in the human world, where he will become a king with divine powers. He will become a Chakravartin (universal monarch) ruling over the four continents, the master of the human world, possessing free power. After his life in the human world ends, he will be reborn in the Brahma World, enjoying superior rewards. After twenty koti kalpas (koti is ten million, kalpa is an extremely long unit of time), he will always be respected and trusted by all beings. In the heavens and the human world, he will repeatedly come and go, enjoying various pleasures. After that, he will abandon his throne, leave his home with pure faith, and become a monk. He will attain the supreme Bodhi of a Pratyekabuddha (solitary enlightened one), and ultimately achieve liberation. In thirty thousand lives, he will repeatedly extinguish the body of a Yaksha (a type of nature spirit). Then he will be reborn in the Trayastrimsa Heaven, revering the Buddha and performing Buddhist practices. When he sees Maitreya Buddha, this Yaksha will attain the Arhatship (a perfected being), achieving complete accomplishment. He will follow the Buddha master and make offerings to the Buddha. After that, he will experience a thousand Yaksha rebirths, establishing the supreme Bodhi. Through the good roots accumulated in each of his rebirths, he will never fall into the evil realms. Or he will encounter a thousand Buddhas, respecting and revering the honored one among humans. In order to seek the supreme Bodhi, for the benefit of all sentient beings. Or he will experience two or three thousand Yaksha rebirths, making offerings to the Buddha with flower garlands and other items. In order to become the supreme cause of Buddha's Bodhi, he will make offerings to the Buddha for a thousand koti lives. After that, he will purify and observe his own body and mind, and then he will respect the Bodhi of the Buddha. The Yaksha has a son named Great Mountain, who has the body of a Yaksha and possesses divine powers. The Yaksha Great Mountain has generated a pure aspiration, wishing to attain Buddhahood in the future. After that, he will always revere the World Honored One, making great vows in all places. Now that he has seen me and made offerings to me, he has generated the most supreme Bodhicitta (the mind of enlightenment). Through these numerous good roots, he will forever be free from the suffering of the three evil realms (three lower realms).

當見彌勒尊佛已，　　施佛俱胝妙寶蓋。　施寶蓋已復凈心，　　施佛俱胝妙衣服，　如是廣大供施已，　　然後發心求出家。　五百歲中起精勤，　　清凈修持于梵行，　為求無上大菩提，　　利益一切眾生故。　彼以如是勝上緣，　　普修佈施持戒行，　如彼殑伽沙數量，　　若干劫中廣修行。　若干劫數我所知，　　如所知見而宣說，　此後修行經劫數，　　非我所知不可說。　如先所說譬喻中，　　殑伽河沙等數量，　彼見若干佛世尊，　　于彼彼佛咸尊敬。　奇哉勝智大智心，　　即彼大心無有上，　廣伸供養于諸佛，　　普利眾生數莫知。　后當成佛大聖尊，　　一切世間無有上，　大山夜叉當成佛，　　名稱醫王為佛號。　七十俱胝歲數中，　　廣為眾生宣正法，　名稱醫王佛會中，　　二十俱胝大眾會。　而彼眾會所發心，　　一切當修佈施行，　其後復增苾芻眾，　　數滿二十一俱胝。　于彼廣大眾會中，　　具有無量聲聞眾，　彼會所有聲聞眾，　　而悉趣向大菩提。　彼佛利益諸眾生，　　化事周圓當入滅，　彼時正法住於世，　　當滿百千歲數中，　五百劫中得具圓，　　有佛及彼苾芻眾。　其後或復經一劫，　　或復經彼一千劫，　

【現代漢語翻譯】現代漢語譯本當見到彌勒尊佛（Maitreya Buddha）時，他向佛陀供奉了無數珍貴的寶蓋。供奉寶蓋后，他以清凈之心，又向佛陀供奉了無數精美的衣服。在如此廣大的供養之後，他才發心出家。在五百年的時間裡，他精進修行，清凈地持守梵行。爲了追求無上的大菩提（Anuttara-samyak-sambodhi），爲了利益一切眾生。他以如此殊勝的因緣，普遍修習佈施和持戒的行為。如同恒河沙的數量一樣，在若干劫中廣泛修行。我所知道的若干劫數，如我所知所見而宣說。此後他修行的劫數，非我所知，不可說。如先前所說的譬喻中，如同恒河沙的數量一樣。他見到了若干佛世尊，對每一位佛都尊敬。奇哉，他擁有殊勝的智慧和大智慧的心，那顆偉大的心是無上的。他廣泛地向諸佛供養，普遍利益眾生，數量不可知。他將來會成為佛陀，偉大的聖尊，在一切世間都是無上的。大山夜叉（Mahagiri Yaksha）將成佛，佛號為名稱醫王（Nāma-vaidyarāja）。在七十俱胝（koti，千萬）年的時間裡，他將為眾生廣泛宣說正法。在名稱醫王佛的法會中，將有二十俱胝的大眾集會。而那些集會所發的心，一切都將修習佈施的行為。其後又增加比丘眾，數量達到二十一俱胝。在那廣大的大眾集會中，有無量的聲聞眾。那些集會中的所有聲聞眾，都將趨向大菩提。那位佛陀利益諸眾生，教化事業圓滿后將入滅。那時正法住世，將滿一百千年的時間。在五百劫中，佛陀和比丘眾都具足圓滿。其後或者經過一劫，或者經過一千劫。

【English Translation】 English version Upon seeing the Venerable Maitreya Buddha, he offered the Buddha countless exquisite jeweled canopies. Having offered the canopies, with a pure heart, he further offered the Buddha countless beautiful garments. After such extensive offerings, he then resolved to renounce the world. For five hundred years, he diligently practiced, purely maintaining the Brahmacarya (holy life). Seeking the unsurpassed Great Bodhi (Anuttara-samyak-sambodhi), for the benefit of all sentient beings. With such superior conditions, he universally practiced giving and the conduct of precepts. Like the number of sands in the Ganges River, he practiced extensively for several kalpas (eons). The number of kalpas I know, I declare as I have known and seen. The kalpas he practiced after this are beyond my knowledge and cannot be spoken of. As in the previous analogy, like the number of sands in the Ganges River. He saw several Buddhas, and he respected each and every one of them. Wonderful, he possesses superior wisdom and a mind of great wisdom, that great mind is unsurpassed. He extensively made offerings to all the Buddhas, universally benefiting countless sentient beings. He will become a Buddha in the future, a great and venerable one, unsurpassed in all the worlds. Mahagiri Yaksha will become a Buddha, with the Buddha name Nāma-vaidyarāja (King of Medicine by Name). For seventy kotis (tens of millions) of years, he will extensively proclaim the Dharma to sentient beings. In the assembly of the Buddha Nāma-vaidyarāja, there will be a gathering of twenty kotis of people. And the minds that those assemblies generate, all will practice the act of giving. After that, the Sangha of Bhikkhus will increase, reaching twenty-one kotis in number. In that vast assembly, there will be countless Shravakas (disciples). All the Shravakas in those assemblies will be directed towards the Great Bodhi. That Buddha will benefit all sentient beings, and after his teaching work is complete, he will enter Parinirvana. At that time, the True Dharma will remain in the world for a hundred thousand years. For five hundred kalpas, the Buddha and the Sangha of Bhikkhus will be complete and perfect. After that, either one kalpa will pass, or one thousand kalpas will pass.

智者出現化世間，　　使令親近於佛法。　說彼極善樂欲意，　　深固多聞為最上，　不深固心悉滅除，　　常當深固善觀察。　宣說諸有多聞者，　　彼能增長於勝慧，　四根本法正義門，　　為諸菩薩所歸向。　所謂施戒聞舍等，　　于菩薩道極賢善，　宣說菩提正道門，　　最勝乘中而無上。　其有宣說聲聞道，　　除斷疑網復賢善，　廣為利益諸眾生，　　我放光明普照耀。　佛出世為大光明，　　當知最上極難得，　宣說甚深妙法門，　　普利一切世間故。」

爾時大山夜叉即作是念：「世尊今時往詣王舍大城鷲峰山中，我今宜應於世尊所少植善根。」即時告語彼自會中夜叉眾言：「諸仁者！汝等當知，世尊將詣王舍大城鷲峰山中。汝等宜應發勤勇心，各隨力能為佛世尊作供養事。」

時大山夜叉言已，即與自會眷屬，從王舍大城乃至鷲峰山中，所經道路皆悉除去土石砂礫如凈圓鏡，于道路中以凈香水周匝遍灑，復以妙衣于其道中相續佈設，復于道中處處安施等人份量諸殊妙花，幢幡寶蓋種種莊嚴，復置殊妙涂香寶瓶及諸妙香，寶繩交絡垂諸花瓔以為嚴飾。復于空中奏妙音樂。又復敷置盡一箭道優缽羅花、俱母陀花、奔拏利迦花等。復有異鳥翔鳴道中，金繩交絡有七寶網

【現代漢語翻譯】現代漢語譯本：智者出現於世間，是爲了使眾生親近佛法。他們宣說最美好的願望，認為深厚的學識是最重要的。不堅定的心應當被徹底消除，要常常以堅定的心去善加觀察。宣說那些博學多聞的人，他們能夠增長殊勝的智慧。四種根本的修行方法，是菩薩們所歸向的正道。即佈施、持戒、聽聞佛法和捨棄，這些在菩薩道中極為重要。宣說通往菩提的正道，這是最殊勝的乘法，無與倫比。那些宣說聲聞道的人，能夠消除疑惑，也是非常好的。爲了廣泛利益眾生，我放出光明普照一切。佛陀出世就像巨大的光明，應當知道這是最殊勝、最難得的。宣說甚深微妙的法門，是爲了普遍利益一切世間。

那時，大山夜叉（守護山的大夜叉）心中想：『世尊現在要前往王舍大城（古印度城市名）的鷲峰山（山名）中，我應該在世尊那裡種下一些善根。』他立即告訴他聚會中的夜叉們說：『各位仁者！你們應當知道，世尊將要前往王舍大城鷲峰山中。你們應該發起勤奮勇猛的心，各自盡力為佛世尊做供養。』

當時，大山夜叉說完，就和他的眷屬一起，從王舍大城到鷲峰山，將所經過的道路上的土石沙礫都清除乾淨，像一面乾淨的圓鏡一樣。在道路上用乾淨的香水四處灑遍，又用美妙的衣服在道路上連續鋪設，還在道路上處處安放與人等高的各種殊妙鮮花，以及幢幡寶蓋等各種莊嚴物品。又放置殊妙的涂香寶瓶和各種妙香，用寶繩交織懸掛著花環作為裝飾。還在空中演奏美妙的音樂。又鋪設了整個一箭之地的優缽羅花（青蓮花）、俱母陀花（白蓮花）、奔拏利迦花（紅蓮花）等。還有各種奇異的鳥在道路上鳴叫，用金繩交織著七寶網。

【English Translation】 English version: The wise appear in the world to lead beings to approach the Dharma. They proclaim the most excellent aspirations, considering profound learning to be paramount. Unstable minds should be completely eliminated; one should always observe with a firm and focused mind. Those who are learned and have heard much are proclaimed; they can increase superior wisdom. The four fundamental practices are the righteous path to which Bodhisattvas turn. Namely, giving, discipline, listening to the Dharma, and renunciation; these are extremely virtuous on the Bodhisattva path. They proclaim the righteous path to Bodhi, the most supreme vehicle, unparalleled. Those who proclaim the path of the Sravakas (hearers) can dispel doubts and are also very virtuous. To broadly benefit all beings, I emit light that illuminates everywhere. The Buddha's appearance in the world is like a great light; know that it is the most supreme and difficult to attain. They proclaim the profound and wondrous Dharma, for the universal benefit of all the world.

At that time, the Yaksha (a type of nature spirit) of the Great Mountain thought: 'The World Honored One is now going to Vulture Peak Mountain in the great city of Rajagriha (ancient Indian city name). I should plant some roots of goodness with the World Honored One.' He immediately told the Yakshas in his assembly: 'Virtuous ones! You should know that the World Honored One is going to Vulture Peak Mountain in the great city of Rajagriha. You should arouse diligent and courageous minds, and each do your best to make offerings to the World Honored One.'

Then, after the Yaksha of the Great Mountain spoke, he and his retinue, from the great city of Rajagriha to Vulture Peak Mountain, cleared the roads of all soil, stones, and gravel, making them as clean as a polished mirror. They sprinkled pure fragrant water all over the roads, and continuously laid out exquisite garments on the roads. They also placed various wonderful flowers, equal in height to people, at various places along the roads, as well as banners, canopies, and other decorations. They also placed exquisite bottles of scented unguents and various fragrant incense, with jeweled ropes intertwined and hanging flower garlands as ornaments. They also played wonderful music in the air. They also spread out Utpala flowers (blue lotus), Kumuda flowers (white lotus), and Pundarika flowers (red lotus) over an area the length of an arrow's flight. There were also various exotic birds singing along the roads, with golden ropes intertwined with nets of seven treasures.

，及以金網彌覆其上。

爾時大山夜叉于其道中廣莊嚴已，即自化身，並其眾會，身喜心喜清凈悅意，發歡喜心、極純善心、柔軟心、清凈心、無障礙心、悅樂心、向佛心、向法心、向僧心、菩提無動心、無恐畏心、無等等心、一切三界最勝心、慈愍一切眾生心、悲心、喜心、舍心、成諸佛法大器之心、真實心堅固心、不破壞心增勝心、于聲聞緣覺地中生棄捨心、于菩薩地中起成辦心。發如是等清凈之心，來詣佛所。到已頭面頂禮佛足，右繞三匝住立一面，合掌向佛說伽陀曰：

「我今為佛廣施設，　　最上最勝諸供養，　愿我當得佛聖果，　　宣說最上微妙法。　愿我當圓於十力，　　歡喜善住四無畏，　廣大利益諸眾生，　　如佛世尊諸所作。　具三十二勝妙相，　　八十種好眾莊嚴，　當作世間大光明，　　如佛世尊普照耀。　轉彼清凈妙法輪，　　十二行相而最上，　宣說甘露正法門，　　普為眾生作利益。　廣現神通變化事，　　如佛世尊現亦然，　善作利益諸群生，　　乃至無數俱胝眾。　世尊出現大光明，　　如大龍王無所畏，　如是正道廣宣揚，　　開覺菩提而無上。　為舍亦復為歸救，　　為趣攝化諸眾生，　愿我當得亦復然，　　利眾生事皆圓滿。　五趣

【現代漢語翻譯】現代漢語譯本：並且用金網覆蓋在上面。當時，大山夜叉（一種神祇）在道路上廣為莊嚴佈置完畢后，就自己化身，連同他的眷屬，身心喜悅，清凈愉悅，生起歡喜心、極其純善的心、柔軟的心、清凈的心、無障礙的心、愉悅的心、向佛的心、向法的心、向僧的心、菩提（覺悟）不動搖的心、無恐懼的心、無與倫比的心、一切三界中最殊勝的心、慈悲憐憫一切眾生的心、悲心、喜心、舍心、成就諸佛法的大器之心、真實心、堅固心、不破壞心、增勝心，對於聲聞（聽聞佛法而悟道者）緣覺（獨自悟道者）的境界生起捨棄之心，對於菩薩（立志成佛者）的境界生起成就之心。生起如此等等清凈的心，來到佛陀所在之處。到達后，以頭面頂禮佛足，右繞佛三圈，站立在一旁，合掌向佛說偈頌：『我今天爲了佛陀廣為佈置，最上最殊勝的供養，愿我能夠得到佛陀的聖果，宣說最上微妙的佛法。愿我能夠圓滿十力（佛陀的十種力量），歡喜安住於四無畏（佛陀的四種無畏懼），廣大利益一切眾生，如同佛陀世尊所做的一切。具足三十二種殊勝妙相，八十種好來莊嚴自身，成為世間的大光明，如同佛陀世尊普遍照耀。轉動清凈微妙的法輪（佛法），以十二種行相而最為殊勝，宣說甘露正法之門，普遍為眾生帶來利益。廣泛顯現神通變化之事，如同佛陀世尊所顯現的那樣，善於利益一切眾生，乃至無數俱胝（億）之眾。世尊出現大光明，如同大龍王一樣無所畏懼，如此正道廣為宣揚，開啟覺悟菩提而無上。爲了捨棄也爲了歸依救護，爲了引導攝化一切眾生，愿我能夠也像這樣，利益眾生的事業都圓滿。五趣（五道輪迴）』

【English Translation】 English version: and covered it with a golden net. At that time, the Yaksha (a type of deity) of Great Mountain, having extensively adorned the path, transformed himself, along with his assembly, his body and mind joyful, pure and delightful, generating a joyful mind, an extremely pure and virtuous mind, a gentle mind, a pure mind, an unobstructed mind, a delightful mind, a mind directed towards the Buddha, a mind directed towards the Dharma, a mind directed towards the Sangha, a mind unwavering in Bodhi (enlightenment), a fearless mind, an incomparable mind, the most supreme mind in all three realms, a mind of compassion for all sentient beings, a mind of sorrow, a mind of joy, a mind of equanimity, a mind to become a great vessel for the Buddhadharma, a true mind, a steadfast mind, an indestructible mind, a mind of increasing excellence, generating a mind of renunciation towards the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and generating a mind of accomplishment towards the realm of Bodhisattvas (those who aspire to Buddhahood). Having generated such pure minds, he came to where the Buddha was. Upon arriving, he bowed his head to the Buddha's feet, circumambulated the Buddha three times to the right, stood to one side, and with palms joined, spoke the following verses to the Buddha: 'I now extensively arrange for the Buddha, the most supreme and excellent offerings, may I attain the holy fruit of the Buddha, and proclaim the most supreme and subtle Dharma. May I perfect the ten powers (of a Buddha), joyfully dwell in the four fearlessnesses (of a Buddha), extensively benefit all sentient beings, just as the Buddha, the World Honored One, has done. Possessing the thirty-two excellent marks, adorned with the eighty minor marks, becoming the great light of the world, just as the Buddha, the World Honored One, universally illuminates. Turning the pure and subtle Dharma wheel (the teachings of the Buddha), with twelve aspects that are most supreme, proclaiming the gate of the nectar of the true Dharma, universally bringing benefit to all sentient beings. Widely manifesting miraculous transformations, just as the Buddha, the World Honored One, has manifested, skillfully benefiting all beings, even countless kotis (hundreds of millions) of beings. The World Honored One appears with great light, like a great dragon king without fear, thus the true path is widely proclaimed, opening up enlightenment and Bodhi that is unsurpassed. For the sake of renunciation and for the sake of refuge and salvation, for the sake of guiding and gathering all sentient beings, may I also be like this, and may the work of benefiting sentient beings be perfected. The five realms (of rebirth)'

所生諸群品，　　愿我當爲作主宰，　悉令解脫諸苦因，　　如佛世尊所解脫。　為二足尊作供養，　　無邊威德光明照，　天主龍及阿修羅，　　普供世間無等比。　我作最上勝事業，　　愿我當如大法主，　三十二種勝相圓，　　天上人間為最上。」

爾時世尊為大山夜叉說伽陀曰：

「如佛世尊所說教，　　修作無上正法因，　眾生當得勝法門，　　無上菩提不難得。　世間光明大聖主，　　作供養已佛光照，　諸天龍神人眾中，　　所應受彼諸供養。　成證無上大菩提，　　安坐樹王眾集會，　摧伏大惡諸魔軍，　　廣為眾生宣正法。」

爾時世尊即與無數百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，並余無數百千俱胝那庾多諸眾生類，恭敬圍繞。而佛世尊具大威德，有大神力起大變化，廣大施作放大威光，振動剎土雨大蓮花，鼓百千種殊妙音樂，有妙蓮花大若車輪隨足而蹈。世尊從彼大山夜叉妙巧施作莊嚴道路，往詣鷲峰山中。世尊到已，即告尊者阿難言：「汝可為佛施設殊妙之座，所謂法座、最上之座、三界勝座及妙寶座。如來登其座已，攝受一切眾生，稱揚演說彼菩薩藏甚深正法，成辦一切菩薩勝行，除去一切眾生諸有疑惑，開明

【現代漢語翻譯】現代漢語譯本愿我能成為所有眾生的主宰，使他們都能解脫一切痛苦的根源，就像佛陀世尊所解脫的那樣。爲了供養二足尊（佛陀），他擁有無邊的威德和光明照耀，天主、龍以及阿修羅（均為天神或神怪）都普遍供養這位世間無與倫比的尊者。我將成就最殊勝的事業，愿我能像大法主（佛陀）一樣，具備三十二種殊勝的相貌，成為天上人間最尊貴的存在。

那時，世尊為大山夜叉（一種守護神）說了偈語：

如佛陀世尊所教導的那樣，修習無上正法的因，眾生將獲得殊勝的法門，無上菩提（覺悟）不難獲得。世間光明的大聖主（佛陀），在接受供養后，佛光照耀，諸天、龍、神以及人類，都應當接受他的供養。成就無上大菩提（覺悟），安坐在菩提樹下，摧伏一切邪惡的魔軍，廣為眾生宣說正法。

那時，世尊與無數百千的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，以及無數百千俱胝那庾多（均為數量單位）的眾生，恭敬地圍繞著他。佛陀世尊具有大威德，擁有大神力，展現出巨大的變化，施放出強大的光明，震動大地，降下巨大的蓮花，奏響百千種美妙的音樂，有美妙的蓮花大如車輪，隨著他的腳步而生。世尊從大山夜叉精心裝飾的道路，前往鷲峰山。世尊到達后，立即告訴尊者阿難：『你可為佛陀設定殊妙的座位，即法座、最上之座、三界勝座以及妙寶座。如來登上座位后，將攝受一切眾生，稱揚演說那菩薩藏（菩薩所修行的法門）甚深的正法，成就一切菩薩的殊勝行為，消除一切眾生的疑惑，開明他們的智慧。』

【English Translation】 English version May I become the sovereign of all beings, enabling them to be liberated from the causes of all suffering, just as the Buddha, the World Honored One, has been liberated. In order to make offerings to the Two-Footed Honored One (Buddha), who possesses boundless majestic virtue and radiant light, the Lord of Heaven, dragons, and Asuras (all deities or divine beings) universally offer to this incomparable one in the world. I will accomplish the most supreme undertaking, may I be like the Great Dharma Lord (Buddha), possessing the thirty-two supreme marks, becoming the most honored being in heaven and earth.

At that time, the World Honored One spoke a verse to the Great Mountain Yaksha (a type of guardian deity):

As taught by the Buddha, the World Honored One, by cultivating the cause of the supreme right Dharma, sentient beings will attain the supreme Dharma gate, and the supreme Bodhi (enlightenment) will not be difficult to achieve. The great sage, the light of the world (Buddha), after receiving offerings, the Buddha's light shines, and all gods, dragons, spirits, and humans should receive his offerings. Having attained the supreme Bodhi (enlightenment), sitting peacefully under the Bodhi tree, subduing all evil demonic forces, widely proclaiming the right Dharma for all beings.

At that time, the World Honored One, along with countless hundreds of thousands of gods, dragons, Yakshas (guardian deities), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (golden-winged bird deities), Kinnaras (celestial singers), Mahoragas (great serpent deities), humans, non-humans, and countless hundreds of thousands of kotis and nayutas (all units of quantity) of sentient beings, respectfully surrounded him. The Buddha, the World Honored One, possessed great majestic virtue, had great divine power, manifested great transformations, emitted powerful light, shook the earth, rained down huge lotuses, played hundreds of thousands of kinds of wonderful music, and beautiful lotuses as large as chariot wheels appeared with his footsteps. The World Honored One, from the road carefully prepared by the Great Mountain Yaksha, proceeded to Mount Gridhrakuta. Upon arriving, the World Honored One immediately said to the Venerable Ananda: 'You may prepare a special seat for the Buddha, namely a Dharma seat, the supreme seat, the seat that surpasses the three realms, and a seat of wondrous jewels. After the Tathagata ascends the seat, he will embrace all sentient beings, praise and expound the profound right Dharma of the Bodhisattva Treasury (the practices of Bodhisattvas), accomplish all the supreme practices of Bodhisattvas, remove all doubts of all sentient beings, and enlighten their wisdom.'

正慧斷諸疑網。如來說此甚深經典，廣為悲愍利益安樂天人世間一切眾生。」

爾時尊者阿難受佛敕已，乃為如來施設勝座。是時即有六十八俱胝天眾，各各為佛施設寶座而為獻奉。請佛如來登斯座已，即于佛前異口同音說伽陀曰：

「我今為佛廣敷設，　　殊勝寶座及妙衣，　愿佛悲愍諸天人，　　如其所應登寶座。　若佛如來登座已，　　宣說正法趣彼岸，　六種振動於世間，　　一切皆生大歡喜。　佛光普照諸大眾，　　煥明佛剎及山王，　普得見佛大聖尊，　　開生清凈諸法欲。　所有天龍及人眾，　　八部一切諸品類，　互相得見彼彼身，　　是中一切無障礙。　所有俱胝那庾多，　　百千天人大眾等，　各得見佛大聖尊，　　宣說難得妙法句。」　是時頻婆娑羅王，　　與諸臣佐並眷屬，　剎那來至佛會中，　　親近聖尊為聽法。　佛知眾座悉已定，　　普遍四方善觀察，　一切眾會及天人，　　廣為眾生作利益。　世尊普告諸大眾：　　「疑者當問二足尊，　隨諸所問我開明，　　普令除斷諸疑惑。」

爾時三千大千世界一切眾生，及天人世間諸眾會等，咸悉恭敬瞻仰世尊；起清凈心，屏息外聞，專注聽受如來宣說甚深正法。

爾時世尊即告尊者

【現代漢語翻譯】現代漢語譯本：正慧能斷除一切疑惑的羅網。如來宣說這部甚深的經典，是爲了以廣大的慈悲心利益和安樂天界、人間的一切眾生。當時，尊者阿難接受佛的指示后，便為如來設定了殊勝的座位。那時，有六十八俱胝（俱胝：印度數量單位，一俱胝等於一千萬）天眾，各自為佛設定寶座並獻上。請佛如來登上座位后，他們便在佛前異口同聲地說偈頌：『我們今天為佛廣設，殊勝的寶座和美妙的衣物，愿佛慈悲憐憫諸天人和世人，按照他們各自的根器登上寶座。如果佛如來登上寶座，宣說正法到達彼岸，世間將發生六種震動，一切眾生都會生起大歡喜。佛光普照所有大眾，照亮佛土和山王，使大家都能見到佛大聖尊，開啟清凈的諸法慾望。所有天龍（天龍：佛教護法神）和人眾，以及八部（八部：佛教護法神）一切種類，都能互相看見彼此的身形，其中沒有任何障礙。所有俱胝那庾多（那庾多：印度數量單位，一那庾多等於一千億）百千天人大眾等，都能見到佛大聖尊，宣說難得的微妙法句。』當時，頻婆娑羅王（頻婆娑羅王：古印度摩揭陀國王）和他的大臣、眷屬，剎那間來到佛的集會中，親近聖尊聽聞佛法。佛知道所有座位都已安排妥當，便普遍地向四方觀察，爲了利益一切眾會和天人，以及廣大的眾生。世尊普遍地告訴大眾：『有疑問的人應當向二足尊（二足尊：佛的尊稱）提問，我將根據你們所問的開示，普遍地消除一切疑惑。』當時，三千大千世界（三千大千世界：佛教宇宙觀）的一切眾生，以及天界、人間的所有集會等，都恭敬地瞻仰世尊；生起清凈的心，屏除外在的干擾，專心聽受如來宣說甚深的佛法。這時，世尊就告訴尊者

【English Translation】 English version: Right wisdom cuts through all nets of doubt. The Tathagata (Tathagata: an epithet of the Buddha) speaks this profound scripture, widely out of compassion, to benefit and bring peace to all beings in the heavens and the human world. At that time, the Venerable Ananda, having received the Buddha's instructions, then prepared a magnificent seat for the Tathagata. At that time, there were sixty-eight kotis (koti: an Indian unit of measurement, one koti equals ten million) of heavenly beings, each preparing a jeweled seat for the Buddha and offering it. After inviting the Buddha to ascend the seat, they spoke in unison before the Buddha, saying in verses: 'Today, we have widely prepared for the Buddha, a magnificent seat and exquisite garments. May the Buddha, with compassion, have pity on all heavenly beings and humans, and ascend the seat according to their respective capacities. If the Buddha, the Tathagata, ascends the seat and proclaims the Dharma to reach the other shore, the world will experience six kinds of tremors, and all beings will arise with great joy. The Buddha's light shines upon all the assembly, illuminating the Buddha-land and the mountain kings, so that everyone can see the Great Holy One, the Buddha, and awaken pure desires for the Dharma. All the nagas (naga: a type of Buddhist deity) and humans, as well as all the eight classes (eight classes: a group of Buddhist deities), can see each other's forms without any obstruction. All the kotis and nayutas (nayuta: an Indian unit of measurement, one nayuta equals one hundred billion) of hundreds of thousands of heavenly beings, can see the Great Holy One, the Buddha, proclaiming the rare and wonderful verses of the Dharma.' At that time, King Bimbisara (King Bimbisara: an ancient Indian king of Magadha), along with his ministers and retinue, instantly arrived at the Buddha's assembly, drawing near to the Holy One to listen to the Dharma. The Buddha, knowing that all the seats were arranged, observed in all directions, for the benefit of all the assemblies and heavenly beings, and for the vast multitude of beings. The World Honored One universally told the assembly: 'Those who have doubts should ask the Two-Footed Honored One (Two-Footed Honored One: an epithet of the Buddha), and I will explain according to what you ask, universally eliminating all doubts.' At that time, all beings in the three thousand great thousand worlds (three thousand great thousand worlds: Buddhist cosmology), as well as all the assemblies in the heavens and the human world, respectfully gazed upon the World Honored One; they arose with pure minds, set aside external distractions, and focused on listening to the Tathagata proclaim the profound Dharma. At this time, the World Honored One then spoke to the Venerable

大目乾連言：「汝勿就座。應當觀彼諸苾芻眾，其有未來赴斯會者，汝今往彼雪山南面大迦葉所召來赴會。」

時尊者大目乾連受佛敕已，即運神力往詣雪山南面大迦葉所。到已白言：「尊者當知，世尊如來今在鷲峰山中，與沙門婆羅門人天大眾集會說法。佛遣我來呼召尊者。唯愿尊者如佛教命往赴佛會。無令互得隱法之罪。」爾時尊者大迦葉謂尊者大目乾連言：「汝宜先往，我即隨當往詣佛所。」

是時尊者大迦葉即于座中運自所有神通化用，四眾圍繞，于剎那間即到鷲峰山中佛世尊所。到已頭面頂禮佛足，去佛不遠於一面坐。

時尊者大目乾連以神通力旋至佛所，見尊者大迦葉先至佛會在一面坐。見已白言：「尊者大迦葉神力具足，先至佛會，其何速邪？」

尊者大迦葉即謂大目乾連言：「如佛說汝神通第一，何故今時徐緩如是？」

佛說大乘菩薩藏正法經卷第五大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第六

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯

菩薩觀察品第三之一

爾時尊者舍利子即從座起，偏袒右肩右膝著地，合掌向佛而白佛言：「世尊！我有少疑欲當請問，惟愿

【現代漢語翻譯】現代漢語譯本大目犍連說：『你不要坐下。你應該觀察那些比丘眾，如果有未來要來參加這個集會的，你現在就去雪山南面，把大迦葉（Mahakasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）召來參加集會。』當時，尊者大目犍連線受佛的命令后，立即運用神通前往雪山南面大迦葉所在之處。到達后，他稟告說：『尊者應當知道，世尊如來現在在鷲峰山中，與沙門（Sramana，佛教出家修行者）、婆羅門（Brahmana，古印度祭司階層）、人和天眾說法。佛陀派遣我來召請尊者。希望尊者能夠遵從佛的教誨，前往參加佛的集會，不要因此而犯下隱瞞佛法的罪過。』當時，尊者大迦葉對尊者大目犍連說：『你應當先去，我隨後就會前往佛陀那裡。』這時，尊者大迦葉就在座位上運用自己的神通變化，被四眾圍繞，在剎那間就到達了鷲峰山中佛世尊所在之處。到達后，他頭面頂禮佛足，在離佛不遠的地方在一旁坐下。當時，尊者大目犍連運用神通返回佛陀所在之處，看到尊者大迦葉已經先到佛的集會，在一旁坐下。看到后，他稟告說：『尊者大迦葉神通具足，先到佛的集會，怎麼這麼快啊？』尊者大迦葉就對大目犍連說：『佛陀說你的神通第一，為什麼現在這麼遲緩呢？』《佛說大乘菩薩藏正法經》卷第五《佛說大乘菩薩藏正法經》卷第六譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯菩薩觀察品第三之一當時，尊者舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）就從座位上站起來，袒露右肩，右膝著地，合掌向佛稟告說：『世尊！我有一些疑惑想要請問，希望您能夠允許。』

【English Translation】 English version Mahamaudgalyayana said, 'Do not sit down. You should observe those Bhikshus (Buddhist monks), and if there are any who will come to this assembly in the future, you should now go to the south side of Snow Mountain and summon Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) to attend the assembly.' At that time, Venerable Mahamaudgalyayana, having received the Buddha's command, immediately used his supernatural powers to go to the place where Mahakasyapa was on the south side of Snow Mountain. Upon arriving, he reported, 'Venerable, you should know that the World Honored One, the Tathagata, is now on Vulture Peak Mountain, teaching the Dharma to the Sramanas (Buddhist renunciates), Brahmanas (ancient Indian priestly class), humans, and heavenly beings. The Buddha has sent me to summon you. I hope that you will follow the Buddha's teachings and go to the Buddha's assembly, so as not to commit the sin of concealing the Dharma.' At that time, Venerable Mahakasyapa said to Venerable Mahamaudgalyayana, 'You should go first, and I will follow soon to the Buddha's place.' At this time, Venerable Mahakasyapa, from his seat, used his own supernatural transformations, surrounded by the four assemblies, and in an instant, arrived at the place of the World Honored One Buddha on Vulture Peak Mountain. Upon arriving, he bowed his head to the Buddha's feet and sat down on one side not far from the Buddha. At that time, Venerable Mahamaudgalyayana used his supernatural powers to return to the Buddha's place and saw that Venerable Mahakasyapa had already arrived at the Buddha's assembly and was sitting on one side. Upon seeing this, he reported, 'Venerable Mahakasyapa, your supernatural powers are complete, and you arrived at the Buddha's assembly first. How is it so fast?' Venerable Mahakasyapa then said to Mahamaudgalyayana, 'The Buddha said that your supernatural powers are the greatest, so why are you so slow now?' 'The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma,' Volume Five 'The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma,' Volume Six Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-Robed Sramana, Chen Wei Jing, etc., by Imperial Decree Chapter Three, Part One: Bodhisattva Observation At that time, Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, reported to the Buddha, 'World Honored One! I have some doubts that I would like to ask, I hope you will allow me.'

如來、應供、正等正覺善為宣說。若佛世尊聽許所請，我即當問。」

佛言：「舍利子！恣汝所問。如來、應供、正等正覺隨有問者即當爲說，使其皆得開釋疑心。」

爾時尊者舍利子即白佛言：「世尊！菩薩摩訶薩成就幾法，即得身業無諸過失、語業無諸過失、意業無諸過失，身業清凈、語業清凈、意業清凈，身業無動、語業無動、意業無動，天魔外道力不能制，然後深發一切智心，地位諸善次第得成，能為一切眾生作所歸向、作光明炬、作大河流、作大橋樑、作大船筏，濟渡一切到于彼岸，為舍為救、為歸為趣，於一切智心而無動轉？」

爾時尊者舍利子為欲稱揚如是義故，以偈問佛：

「以何義故勇智者，　　而能安住大菩提，　宣揚功德妙法門，　　成證無上菩提果？　諸勇智者何所行，　　利益一切諸群品，　又復觀察何法門，　　而能成佛無上道？　復以何法降魔眾，　　安處菩提大道場，　振動俱胝剎土中，　　圓證菩提勝妙果？　以何義故名菩薩，　　如是之句復云何？　此中愿說菩提門，　　一切佛法中最上。　于諸世間何所行，　　而能廣利諸眾生，　離諸染著如蓮花，　　解脫俱胝諸群品。　云何應受彼供養，　　諸天諸龍及智者，　乃至一切人

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受供養的人）、正等正覺（Samyak-sambuddha，完全覺悟者）善於宣說佛法。如果佛世尊允許我提問，我即當請問。佛說：『舍利子（Sariputra，佛陀的十大弟子之一）！你儘管問吧。如來、應供、正等正覺對於任何提問的人都會解答，使他們都能開解疑惑。』當時，尊者舍利子即對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）成就多少法，才能身業沒有過失、語業沒有過失、意業沒有過失，身業清凈、語業清凈、意業清凈，身業不動搖、語業不動搖、意業不動搖，天魔外道的力量不能制服，然後才能深發一切智心（Sarvajna-citta，對一切事物都了知的智慧），在菩薩的各個階位上次第成就各種善行，能為一切眾生作為歸宿、作為光明火炬、作為大河流、作為大橋樑、作為大船筏，救度一切眾生到達彼岸，成為眾生的依靠、救護、歸宿和趣向，對於一切智心毫不動搖？』當時，尊者舍利子爲了稱揚這個道理，用偈頌向佛提問：『以什麼道理，勇猛智慧的人，能夠安住于大菩提（Mahabodhi，偉大的覺悟），宣揚功德殊勝的法門，成就證得無上菩提的果位？那些勇猛智慧的人，奉行什麼，利益一切眾生？又觀察什麼法門，而能成就佛的無上之道？又以什麼法降伏魔眾，安住于菩提大道場，震動無數的剎土，圓滿證得菩提的殊勝果位？以什麼道理稱為菩薩，這樣的稱呼又是什麼意思？這裡愿您宣說菩提之門，在一切佛法中最為殊勝。在世間奉行什麼，而能廣泛利益眾生，遠離一切染著如同蓮花，解脫無數的眾生？如何才能接受那些天人、龍族和智者的供養，乃至一切人？』

【English Translation】 English version: The Tathagata (One who has thus gone, an epithet of the Buddha), the Arhat (Worthy One, one who is worthy of offerings), the Samyak-sambuddha (Perfectly Enlightened One) is skilled in expounding the Dharma. If the World Honored One, the Buddha, permits my request, I shall then ask. The Buddha said: 'Sariputra (One of the Buddha's ten principal disciples)! Ask whatever you wish. The Tathagata, the Arhat, the Samyak-sambuddha will answer anyone who asks, so that they may all dispel their doubts.' At that time, the Venerable Sariputra then said to the Buddha: 'World Honored One! How many qualities must a Bodhisattva-mahasattva (Great Bodhisattva) possess to ensure that their bodily actions are without fault, their verbal actions are without fault, their mental actions are without fault; that their bodily actions are pure, their verbal actions are pure, their mental actions are pure; that their bodily actions are unmoving, their verbal actions are unmoving, their mental actions are unmoving; that the power of heavenly demons and external paths cannot subdue them; and then to deeply generate the mind of all-knowing wisdom (Sarvajna-citta), to successively accomplish all good deeds in the various stages of a Bodhisattva, to be a refuge for all beings, a torch of light, a great river, a great bridge, a great raft, to ferry all beings to the other shore, to be a refuge, a savior, a haven, and a direction, and to be unmoving in the mind of all-knowing wisdom?' At that time, the Venerable Sariputra, wishing to extol this meaning, asked the Buddha in verse: 'By what reason does the courageous and wise one, abide in the Great Bodhi (Great Enlightenment), proclaim the meritorious and wonderful Dharma, and achieve the unsurpassed fruit of Bodhi? What do those courageous and wise ones practice to benefit all beings? And what Dharma do they observe to achieve the unsurpassed path of Buddhahood? By what Dharma do they subdue the hordes of demons, abide in the great Bodhi-mandala (place of enlightenment), shake countless Buddha-lands, and perfectly attain the supreme fruit of Bodhi? By what reason are they called Bodhisattvas, and what is the meaning of this term? Here, I wish you to explain the gate of Bodhi, which is the most supreme among all the Buddha-Dharmas. What do they practice in the world to widely benefit all beings, to be free from all attachments like a lotus flower, and to liberate countless beings? How should they receive the offerings of gods, dragons, and the wise, and even all people?'

非人？　　今問斯義愿宣說。」

爾時世尊告尊者舍利子言：「舍利子！汝今當知，菩薩若能成就一法，於一處於多處普能攝受無量佛法。何者一法？所謂發起深固大菩提心。此即是為菩薩成就一法，於一處於多處普能攝受無量佛法。」

舍利子白佛言：「世尊！云何名深固？云何名菩提心？」

佛告舍利子言：「深固者，即是真實不破壞故，堅固無動故，無動即無退屈故，無退屈即善安住故，善安住即無退轉故，無退轉即善觀察眾生故，善觀察眾生即大悲根本故，大悲根本即廣大心故，廣大心即善知成熟眾生法式故，善知成熟眾生法式即自在妙樂故，自在妙樂即無種類故，無種類即無愛著故，無愛著即攝受眾生故，攝受眾生即善能觀察劣弱眾生故，善能觀察劣弱眾生即為救為歸不起恚心故，不起恚心即善觀視故，善觀視即無所得故，無所得即善意樂故，善意樂即無所有故，無所有即善清凈故，善清凈即自潔白故，自潔白即內無垢故，內無垢即外清凈故。舍利子！此如是等，從真實、不破壞至內無垢、外清凈，斯諸法門乃名深固。

「又舍利子！菩提心者，謂即彼心無諸過失，一切煩惱不能隨逐；彼心不樂余乘；彼心堅固，不為一切邪外語言之所壞亂；彼心不破，一切魔眾而不能動；彼心決

【現代漢語翻譯】現代漢語譯本：『非人』（指天龍八部等非人類眾生）問道：『現在請您宣說這個道理。』這時，世尊告訴尊者舍利子說：『舍利子，你應當知道，菩薩如果能夠成就一種法，就能在一處或多處普遍攝受無量佛法。這一個法是什麼呢？就是發起深固的大菩提心。這就是菩薩成就一個法，就能在一處或多處普遍攝受無量佛法。』舍利子問佛說：『世尊，什麼叫做深固？什麼叫做菩提心？』佛告訴舍利子說：『深固，就是真實不被破壞，堅固不動搖，不動搖就不會退縮，不退縮就能安住，安住就不會退轉，不退轉就能善於觀察眾生，善於觀察眾生就是大悲的根本，大悲的根本就是廣大心，廣大心就能善於瞭解成熟眾生的方法，善於瞭解成熟眾生的方法就是自在的妙樂，自在的妙樂就是沒有種類，沒有種類就是沒有愛著，沒有愛著就能攝受眾生，攝受眾生就能善於觀察弱小的眾生，善於觀察弱小的眾生就是爲了救護他們而不起嗔恨心，不起嗔恨心就能善於觀察，善於觀察就是沒有所得，沒有所得就是善意樂，善意樂就是無所有，無所有就是善清凈，善清凈就是自身潔白，自身潔白就是內心沒有污垢，內心沒有污垢就是外在清凈。舍利子，像這樣，從真實不破壞到內心無垢、外在清凈，這些法門就叫做深固。』『還有，舍利子，菩提心，就是指那個心沒有各種過失，一切煩惱都不能跟隨；那個心不樂於其他乘（聲聞乘、緣覺乘）；那個心堅固，不會被一切邪外道的言論所破壞擾亂；那個心不破，一切魔眾都不能動搖；那個心決定』

【English Translation】 English version: 'Non-humans' (referring to beings like gods, dragons, etc.) asked: 'Now, we wish you to explain this meaning.' At that time, the World Honored One said to the Venerable Shariputra: 'Shariputra, you should know that if a Bodhisattva can accomplish one dharma, they can universally receive immeasurable Buddha-dharmas in one place or many places. What is this one dharma? It is the arising of a profound and firm great Bodhi-mind. This is how a Bodhisattva, by accomplishing one dharma, can universally receive immeasurable Buddha-dharmas in one place or many places.' Shariputra asked the Buddha: 'World Honored One, what is meant by profound and firm? What is meant by Bodhi-mind?' The Buddha told Shariputra: 'Profound and firm means that it is real and indestructible, firm and unmoving. Being unmoving means there is no retreat. No retreat means there is good abiding. Good abiding means there is no turning back. No turning back means there is good observation of sentient beings. Good observation of sentient beings is the root of great compassion. The root of great compassion is a vast mind. A vast mind means good understanding of the methods to mature sentient beings. Good understanding of the methods to mature sentient beings is the wonderful joy of freedom. The wonderful joy of freedom means there is no category. No category means there is no attachment. No attachment means there is the ability to embrace sentient beings. Embracing sentient beings means there is good observation of weak sentient beings. Good observation of weak sentient beings means there is no anger when saving and protecting them. No anger means there is good observation. Good observation means there is no attainment. No attainment means there is good intention. Good intention means there is no possession. No possession means there is good purity. Good purity means there is self-whiteness. Self-whiteness means there is no defilement within. No defilement within means there is external purity. Shariputra, these dharmas, from being real and indestructible to having no defilement within and external purity, are called profound and firm.' 'Furthermore, Shariputra, Bodhi-mind refers to that mind which is without any faults, where all afflictions cannot follow; that mind does not delight in other vehicles (Shravakayana, Pratyekabuddhayana); that mind is firm and cannot be destroyed or disturbed by the words of any heretical or external paths; that mind is unbreakable, and all demonic forces cannot move it; that mind is resolute.'

定，長養一切善根本行；彼心不動，愛樂佛法故；彼心善住，登菩薩地故；彼心無上，無對治故；彼心如金剛，一切佛法善抉擇故；彼心平等，無高下故；彼心於一切眾生意樂清凈，自性無染故；彼心無垢，慧光照故；彼心廣大，容受一切眾生故；彼心無染，如虛空故；彼心無障礙，觀無礙智故；彼心於一切處隨應了知，大悲無斷故；彼心現證，清凈稱讚故；彼心成就一切智種子，圓滿一切佛法故；彼心安住普施一切樂事，誓願最勝故；彼心圓具凈戒，無缺犯故；彼心修持忍辱，離諸恚故；彼心精進，不懈怠故；彼心禪定，近寂靜故；彼心無害，具慧行故。又復彼心是真實根本，成就如來戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊；彼心是真實根本，圓滿如來十力、四無所畏、十八不共法故。

「又舍利子！菩提所成之心名菩提心，而此薩埵求菩提心深固具足，是故得名菩提薩埵。此亦說名廣大眾生、最上眾生、三界最勝眾生。此即身業無諸過失、語業無諸過失、意業無諸過失，身業清凈、語業清凈、意業清凈，身業無動、語業無動、意業無動，不為一切天魔外道而能動轉，深發一切智心，地位諸善次第當得，一切世法不能染污，能為一切眾生善作調伏、作遍調伏、作所歸向、作光明炬、作大河流、作大橋樑、作

【現代漢語翻譯】現代漢語譯本此心堅定，能增長一切善的根本修行；此心不動搖，因為愛慕佛法；此心安住，因為能登上菩薩的果位；此心至高無上，因為沒有對治；此心如金剛，因為能善巧抉擇一切佛法；此心平等，因為沒有高下之分；此心對一切眾生的意願清凈，因為自性沒有污染；此心沒有垢染，因為有智慧的光芒照耀；此心廣大，因為能容納一切眾生；此心沒有染污，如同虛空一般；此心沒有障礙，因為能觀察無礙的智慧；此心在一切處都能隨順瞭解，因為大悲心沒有斷絕；此心現前證悟，因為清凈而受到稱讚；此心成就一切智慧的種子，因為圓滿一切佛法；此心安住並普遍施予一切快樂的事，因為誓願最為殊勝；此心圓滿具足清凈的戒律，因為沒有缺犯；此心修持忍辱，因為遠離一切嗔恚；此心精進，因為不懈怠；此心禪定，因為接近寂靜；此心沒有損害，因為具足智慧的修行。而且此心是真實的根本，成就如來的戒蘊（持戒的積聚）、定蘊（禪定的積聚）、慧蘊（智慧的積聚）、解脫蘊（從煩惱中解脫的積聚）、解脫知見蘊（對解脫的知見積聚）；此心是真實的根本，圓滿如來的十力（如來所具有的十種力量）、四無所畏（如來所具有的四種無所畏懼的自信）、十八不共法（如來獨有的十八種功德）。『又舍利子（佛陀的十大弟子之一，以智慧著稱）！菩提所成就的心稱為菩提心，而這位薩埵（指菩薩）所求的菩提心深固具足，因此得名為菩提薩埵（指發菩提心的眾生）。這也稱為廣大眾生、最上眾生、三界（欲界、色界、無色界）最殊勝的眾生。這即是身業沒有過失、語業沒有過失、意業沒有過失，身業清凈、語業清凈、意業清凈，身業不動搖、語業不動搖、意業不動搖，不被一切天魔外道所動搖，深發一切智慧之心，在果位上各種善的次第應當獲得，一切世俗的法都不能染污，能為一切眾生善巧地調伏、普遍地調伏、作為歸向、作為光明火炬、作為大河流、作為大橋樑、作為

【English Translation】 English version This mind is firm, cultivating all good roots; this mind is unmoving, because it loves the Buddha's teachings; this mind is well-established, because it ascends to the Bodhisattva stage; this mind is supreme, because there is no counteraction; this mind is like a diamond, because it skillfully discerns all Buddhist teachings; this mind is equal, because there is no high or low; this mind is pure in its intention towards all sentient beings, because its nature is without defilement; this mind is without impurities, because the light of wisdom shines; this mind is vast, because it can accommodate all sentient beings; this mind is without defilement, like the void; this mind is without obstacles, because it observes unobstructed wisdom; this mind understands appropriately in all places, because great compassion is uninterrupted; this mind is directly realized, because it is praised for its purity; this mind achieves the seeds of all wisdom, because it perfects all Buddhist teachings; this mind abides and universally bestows all happiness, because its vows are most supreme; this mind is fully endowed with pure precepts, because there are no transgressions; this mind cultivates patience, because it is free from all anger; this mind is diligent, because it is not lazy; this mind is in meditative concentration, because it is close to tranquility; this mind is harmless, because it is endowed with the practice of wisdom. Moreover, this mind is the true root, achieving the aggregates of precepts (the accumulation of upholding precepts), concentration (the accumulation of meditation), wisdom (the accumulation of wisdom), liberation (the accumulation of liberation from afflictions), and the knowledge and vision of liberation (the accumulation of knowledge and vision of liberation) of the Tathagata (Buddha); this mind is the true root, perfecting the ten powers (ten powers possessed by the Tathagata), four fearlessnesses (four kinds of fearless confidence possessed by the Tathagata), and eighteen unique qualities (eighteen unique virtues of the Tathagata) of the Tathagata. 『Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The mind that is accomplished by Bodhi (enlightenment) is called the Bodhi mind, and this Sattva (referring to a Bodhisattva) who seeks the Bodhi mind is deeply firm and complete, therefore he is named Bodhisattva (a being who has the Bodhi mind). This is also called the vast multitude of beings, the supreme beings, the most excellent beings in the three realms (desire realm, form realm, formless realm). This means that the actions of the body have no faults, the actions of speech have no faults, the actions of the mind have no faults, the actions of the body are pure, the actions of speech are pure, the actions of the mind are pure, the actions of the body are unmoving, the actions of speech are unmoving, the actions of the mind are unmoving, not moved by all heavenly demons and external paths, deeply generating the mind of all wisdom, in the stages of attainment, all good sequences should be obtained, all worldly dharmas cannot defile, able to skillfully tame all sentient beings, universally tame, serve as a refuge, serve as a torch of light, serve as a great river, serve as a great bridge, serve as a

大船筏，濟渡一切到于彼岸，為舍為救、為歸為趣，深發一切智心，不為天魔外道之所動轉。此菩薩于阿耨多羅三藐三菩提心，凈信深固廣多清凈，樂見諸聖樂聞深法，心無慳惜廣行施捨，常樂出離心無障礙，於一切眾生無雜亂心，無退墮心無流散心，有業有報凈信無疑，諸所施作悉離疑惑，于善惡法不壞果報。此如是等善了知已，于身命緣不造罪業，遠離殺生、偷盜、邪染、妄言、綺語、兩舌、惡口、貪、瞋、邪見，如是十不善業皆悉斷除；十善之業常所修集，凈信諦理。于沙門婆羅門中常修正道具戒清凈，廣多聽受一切善法，聞已勤行深固作意，而善調伏遍寂近寂，離諸諍訟無非愛語，心意純善無不善意，勤行善法離不善法，無高無下亦不輕動，離諸贊毀安住正念，妙等引心斷三有縛，拔除毒箭去諸重擔，樂住寂靜度諸疑悔不受後有，常于諸佛世尊、菩薩摩訶薩及沙門婆羅門所親近恭敬隨順奉事無相違背，而常不離諸善知識。攝受正法，宣正法門示教利喜，謂佈施大富、持戒生天、多聞大慧。修習相應如是宣說，此是佈施得佈施果，此是慳吝得慳吝果，此是持戒得持戒果，此是犯戒得犯戒果，此是忍辱得忍辱果，此是瞋恚得瞋恚果，此是精進得精進果，此是懈怠得懈怠果，此是禪定得禪定果，此是散亂得散亂果，

【現代漢語翻譯】現代漢語譯本如同大船和木筏，能載渡一切眾生到達彼岸，是捨棄、救護、歸依和趣向之處。他們深深地發起一切智心（指佛的智慧），不被天魔外道所動搖。這些菩薩對於阿耨多羅三藐三菩提心（無上正等正覺之心）具有清凈、深厚、穩固和廣大的信心，他們樂於見到諸聖賢，樂於聽聞深奧的佛法，心中沒有吝嗇，廣行佈施，常常樂於出離世俗，心中沒有障礙。他們對於一切眾生沒有雜亂的心，沒有退縮的心，沒有散亂的心，相信業報，對於因果報應深信不疑。他們所做的一切都遠離疑惑，對於善惡之法的果報不會破壞。當他們善於了知這些道理后，就不會爲了身命的緣故而造作罪業。他們遠離殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪婪、嗔恨、邪見，像這樣十種不善的業都完全斷除；他們常常修習十善業，凈信真理。在沙門（指出家修道者）和婆羅門（指古印度祭司）中，他們常常修正道，持戒清凈，廣泛聽受一切善法，聽聞後勤奮修行，深入思考，善於調伏身心，達到寂靜和接近寂靜的狀態。他們遠離一切爭訟，不說不友善的話，心意純善，沒有不善的念頭，勤奮修行善法，遠離不善法。他們不驕傲自大，也不輕視他人，遠離讚揚和譭謗，安住于正念，以微妙的禪定之心斷除三有（欲界、色界、無色界）的束縛，拔除煩惱的毒箭，去除沉重的負擔，樂於安住于寂靜，度脫一切疑惑和後悔，不再受後有（未來的生死輪迴）。他們常常親近、恭敬、隨順奉事諸佛世尊、菩薩摩訶薩（大菩薩）以及沙門婆羅門，不與他們相違背，並且常常不離開善知識。他們攝受正法，宣說正法之門，以教導和利益眾生為樂，例如：佈施能得大富，持戒能生天界，多聞能得大智慧。他們修習相應的法門，如此宣說：這是佈施，能得佈施的果報；這是慳吝，能得慳吝的果報；這是持戒，能得持戒的果報；這是犯戒，能得犯戒的果報；這是忍辱，能得忍辱的果報；這是嗔恚，能得嗔恚的果報；這是精進，能得精進的果報；這是懈怠，能得懈怠的果報；這是禪定，能得禪定的果報；這是散亂，能得散亂的果報。

【English Translation】 English version Like a great ship or raft, they ferry all beings to the other shore, being a place of relinquishment, salvation, refuge, and direction. They deeply generate the mind of all-knowing wisdom (referring to the wisdom of the Buddha), unshaken by heavenly demons or external paths. These Bodhisattvas have pure, profound, firm, and vast faith in the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). They delight in seeing the noble ones, delight in hearing the profound Dharma, have no miserliness in their hearts, practice generosity extensively, are always happy to renounce the mundane, and have no obstacles in their minds. They have no confused minds towards all beings, no retreating minds, no scattered minds, believe in karma and retribution, and have unwavering faith in cause and effect. All that they do is free from doubt, and they do not corrupt the consequences of good and evil deeds. Having understood these principles well, they do not commit sinful acts for the sake of their lives. They abstain from killing, stealing, sexual misconduct, lying, frivolous speech, divisive speech, harsh speech, greed, hatred, and wrong views. They completely eliminate these ten unwholesome actions; they constantly cultivate the ten wholesome actions, and have pure faith in the truth. Among the Shramanas (ascetics) and Brahmins (ancient Indian priests), they constantly correct their path, maintain pure precepts, widely listen to all good teachings, and after hearing them, diligently practice, contemplate deeply, and skillfully subdue their minds, reaching a state of tranquility and near tranquility. They are free from all disputes, do not speak unkind words, have pure intentions, no unwholesome thoughts, diligently practice good deeds, and abstain from unwholesome deeds. They are neither arrogant nor belittling, free from praise and blame, abide in right mindfulness, and with a subtle meditative mind, break the bonds of the three realms of existence (desire realm, form realm, formless realm), remove the poisonous arrows of afflictions, cast off heavy burdens, delight in dwelling in tranquility, transcend all doubts and regrets, and no longer receive future existence (future cycles of birth and death). They constantly approach, respect, follow, and serve the Buddhas, World Honored Ones, Bodhisattva Mahasattvas (great Bodhisattvas), and Shramanas and Brahmins, without contradicting them, and they are always inseparable from good teachers. They embrace the true Dharma, proclaim the gate of the true Dharma, and take joy in teaching and benefiting beings, such as: giving leads to great wealth, keeping precepts leads to rebirth in heaven, and extensive learning leads to great wisdom. They practice the corresponding teachings, and proclaim thus: this is giving, which leads to the fruit of giving; this is miserliness, which leads to the fruit of miserliness; this is keeping precepts, which leads to the fruit of keeping precepts; this is breaking precepts, which leads to the fruit of breaking precepts; this is patience, which leads to the fruit of patience; this is anger, which leads to the fruit of anger; this is diligence, which leads to the fruit of diligence; this is laziness, which leads to the fruit of laziness; this is meditation, which leads to the fruit of meditation; this is distraction, which leads to the fruit of distraction.

此是智慧得智慧果，此是愚癡得愚癡果，此身善所行得身善所行果，此身惡所行得身惡所行果，此語善所行得語善所行果，此語惡所行得語惡所行果，此意善所行得意善所行果，此意惡所行得意惡所行果，此是善、此是不善，此所應作、此不應作。此所施作，于長夜中利益安樂一切眾生；此所施作，于長夜中而不利樂一切眾生。此如是等，于善知識所宣說正法示教利喜。

「知是大法器者，即當宣說甚深法門，謂空解脫門、無相解脫門、無愿解脫門，無造無作、無生無起、無我無人、無眾生無壽者，及說甚深緣生之法，所謂有法有故有生，即無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是即一大苦蘊集。以不有故即無所生，無生即滅，謂無明滅即行滅、行滅即識滅、識滅即名色滅、名色滅即六處滅、六處滅即觸滅、觸滅即受滅、受滅即愛滅、愛滅即取滅、取滅即有滅、有滅即生滅、生滅即老死憂悲苦惱滅，如是即一大苦蘊滅。然於是中無有少法若生若滅而實可得。何以故？一切法緣生故，無主宰、無作者、無受者，因緣所轉，是故此中無法可轉，亦非無轉亦非隨轉。無實所生三界施設，從煩惱轉、從苦所轉故有施設，一切皆是無實所

【現代漢語翻譯】現代漢語譯本：這是智慧獲得智慧的果報，這是愚癡獲得愚癡的果報。此身行善，獲得身體行善的果報；此身作惡，獲得身體作惡的果報。此語行善，獲得言語行善的果報；此語作惡，獲得言語作惡的果報。此意行善，獲得意念行善的果報；此意作惡，獲得意念作惡的果報。這是善，這是不善，這是應該做的，這是不應該做的。這些行為，在漫長的黑夜中利益安樂一切眾生；這些行為，在漫長的黑夜中不利樂一切眾生。這些道理，應當在善知識那裡聽聞，他們會宣說正法，開示教導，使人歡喜。如果知道是堪受大法的人，就應當為他們宣說甚深的法門，即空解脫門（空性的解脫之門）、無相解脫門（無相的解脫之門）、無愿解脫門（無愿的解脫之門），以及無造無作（沒有造作）、無生無起（沒有生起）、無我無人（沒有自我和他人）、無眾生無壽者（沒有眾生和壽命）的道理。還要宣說甚深的緣起法，即『有法有故有生』，也就是無明（對真理的無知）緣行（意志行為）、行緣識（意識）、識緣名色（精神和物質）、名色緣六處（眼耳鼻舌身意六種感官）、六處緣觸（感官接觸）、觸緣受（感受）、受緣愛（渴愛）、愛緣取（執取）、取緣有（存在）、有緣生（出生）、生緣老死憂悲苦惱，這樣就形成了巨大的苦蘊。因為沒有『有』，所以就沒有『生』，沒有『生』就意味著滅，也就是無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、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、生滅則老死憂悲苦惱滅，這樣就消滅了巨大的苦蘊。然而，在這其中，沒有絲毫的法是真實存在，可以被認為是生或滅的。為什麼呢？因為一切法都是因緣所生，沒有主宰者、沒有作者、沒有承受者，都是因緣在運轉。因此，這裡沒有法可以被轉變，也不是沒有轉變，也不是隨順轉變。三界（欲界、色界、無色界）的設立並非真實存在，而是從煩惱的運轉、從痛苦的運轉而設立的，一切都是不真實的。

【English Translation】 English version: This is wisdom obtaining the fruit of wisdom; this is ignorance obtaining the fruit of ignorance. This body's good actions obtain the fruit of good actions of the body; this body's evil actions obtain the fruit of evil actions of the body. This speech's good actions obtain the fruit of good actions of speech; this speech's evil actions obtain the fruit of evil actions of speech. This mind's good actions obtain the fruit of good actions of the mind; this mind's evil actions obtain the fruit of evil actions of the mind. This is good, this is not good, this should be done, this should not be done. These actions, in the long night, benefit and bring happiness to all sentient beings; these actions, in the long night, do not benefit or bring happiness to all sentient beings. These teachings, one should hear from a good teacher, who will expound the true Dharma, instruct and guide, and bring joy. If it is known that someone is a vessel for the great Dharma, then one should expound the profound Dharma doors to them, namely the door of liberation through emptiness (sunyata vimoksha-mukha), the door of liberation through signlessness (animitta vimoksha-mukha), the door of liberation through wishlessness (apranihita vimoksha-mukha), and the teachings of no creation and no action, no birth and no arising, no self and no person, no sentient being and no life span. Also, one should expound the profound law of dependent origination, that is, 'because there is a condition, there is arising,' which is to say, ignorance (avidya) conditions volitional formations (samskara), volitional formations condition consciousness (vijnana), consciousness conditions name and form (nama-rupa), name and form condition the six sense bases (sadayatana), the six sense bases condition contact (sparsha), contact conditions feeling (vedana), feeling conditions craving (trishna), craving conditions grasping (upadana), grasping conditions becoming (bhava), becoming conditions birth (jati), birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. Thus, a great mass of suffering is accumulated. Because there is no 'being,' there is no 'birth'; no birth means cessation, that is, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. Thus, a great mass of suffering is extinguished. However, within this, there is not a single dharma that is truly existent, that can be considered to be born or to cease. Why is this? Because all dharmas arise from conditions, there is no controller, no creator, no receiver; they are all turned by conditions. Therefore, there is no dharma here that can be turned, nor is there no turning, nor is there turning in accordance. The establishment of the three realms (desire realm, form realm, formless realm) is not real, but is established from the turning of afflictions, from the turning of suffering; all are unreal.

生。若於此中如實觀察，即無有少法而為作者，若無作者即無所作，于勝義諦中都無所得。如是所說無法可轉亦非無轉。菩薩摩訶薩于如是等甚深之法，聞已信解不生疑悔，入一切法無礙智門。是故不著色受想行識，不著眼耳鼻舌身意、色聲香味觸法，不著眼界色界眼識界乃至意界法界意識界，如是信解一切法自性皆空。

「舍利子！菩薩若住如是信解即不減失，常見諸佛亦不減失，常聞正法復不減失，常承事眾。世世所生不離見佛、不離聞法、不離承事清凈之眾。現前值遇諸佛出世，在在所生髮大精進勤求善法，所發精進不為無義利事。謂舍宅居止無義利事，妻子眷屬財寶受用及奴婢等無義利事，及餘一切欲樂遊戲取著過失無義利事，善能棄捨，于佛如來正法之中凈信出家。以彼清凈出家心故，近善知識而常不壞，思惟善法得善意樂，所聞善法真實修行。不著文字所成勝慧，深心具足樂法無厭，勤求多聞。如所聞法為他廣說，無愛著心，不為悕求名聞利養，為他說法不背自語，為他說法如其所聞如其所住，一一隨應為他廣說。如所聞法起大慈心，不越一切眾生大悲之心。為多聞故不惜身命，少欲喜足樂寂靜處，離諸憒鬧善能資養。隨所聞法善觀察義，攝受正義不著于文。隨所攝受，於一切世間天、人、阿修羅

【現代漢語翻譯】現代漢語譯本：

『生』。如果能如實地觀察這個『生』，就會發現沒有任何法是『作者』，如果沒有『作者』，也就沒有『所作』，在勝義諦的層面，根本沒有任何東西可以獲得。所以說，法既不是可以轉變的，也不是不能轉變的。菩薩摩訶薩對於這些甚深的道理，聽聞后能夠信受理解，不產生懷疑和後悔，進入一切法無礙的智慧之門。因此，他們不執著於色、受、想、行、識，不執著于眼、耳、鼻、舌、身、意，不執著於色、聲、香、味、觸、法，不執著于眼界（眼根所及的範圍）、眼識界（眼根產生的意識）乃至意界（意根所及的範圍）、法界（一切法的總稱）、意識界（意根產生的意識），這樣信解一切法的自性都是空性的。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！』菩薩如果安住于這樣的信解，就不會有所減損，能夠常見諸佛也不會有所減損，能夠常聞正法也不會有所減損，能夠常常承事僧眾也不會有所減損。他們世世所生都不會離開見佛、不會離開聞法、不會離開承事清凈的僧眾。他們會現前值遇諸佛出世，在所生之處都發大精進，勤求善法，所發的精進不是爲了沒有意義的事情。他們會捨棄住所等沒有意義的事情，捨棄妻子眷屬、財寶受用以及奴婢等沒有意義的事情，以及其他一切慾望、享樂、遊戲、執著等過失的沒有意義的事情，他們能夠善於捨棄這些，在佛如來的正法中以清凈的信心出家。因為他們清凈的出家心，他們會親近善知識並且不會動搖，會思惟善法並獲得善的意樂，會真實地修行所聽聞的善法。他們不執著于文字所成就的殊勝智慧，內心深處具足樂於佛法的意願，勤求多聞。他們會如所聽聞的佛法為他人廣說，沒有愛著之心，不爲了希求名聞利養，為他人說法不會違背自己所說的話，為他人說法會如其所聞、如其所住，一一隨應為他人廣說。他們會如所聽聞的佛法生起大慈心，不會超越一切眾生的大悲之心。爲了多聞佛法，他們不惜身命，少欲知足，樂於寂靜之處，遠離喧鬧，善於資養。他們會隨所聽聞的佛法善於觀察其義，攝受正義而不執著于文字。隨所攝受的，他們會為一切世間的天、人、阿修羅（一種非天神，常與天神戰鬥）現代漢語譯本：

等廣說正法，令彼一切皆得安樂。舍利子！菩薩摩訶薩如是修行，速得阿耨多羅三藐三菩提（無上正等正覺，即成佛）。是故菩薩摩訶薩欲得阿耨多羅三藐三菩提者，應當如是修行。』

爾時，世尊欲重宣此義，而說偈言：

『若人求勝智，當學此般若（般若，智慧），

於法不生著，亦不捨諸法。

若能如是學，是人達彼岸（涅槃的彼岸）。

諸法性皆空，無生亦無滅。

若能如是知，是人得解脫。

諸法如幻化，亦如水中月，

若能如是觀，是人離諸縛。

諸法如夢境，亦如鏡中像，

若能如是知，是人無所畏。

諸法如陽焰，亦如空谷響，

若能如是解，是人得安樂。

諸法如變化，亦如尋香城，

若能如是悟，是人離諸苦。

諸法如虛空，無來亦無去，

若能如是證，是人得寂靜。

諸法無自性，亦無有他性，

若能如是見，是人得自在。

諸法無所有，亦無有真實，

若能如是達，是人得涅槃（佛教的最高境界）。』 English version:

'Birth.' If one truly observes this 'birth,' it will be found that there is no dharma (phenomenon, law) that is the 'doer.' If there is no 'doer,' then there is nothing 'done.' In the ultimate truth, there is nothing to be attained. Therefore, it is said that dharmas are neither transformable nor untransformable. Bodhisattva Mahasattvas (great beings on the path to Buddhahood), upon hearing such profound teachings, believe and understand without doubt or regret, entering the gate of unobstructed wisdom of all dharmas. Therefore, they do not cling to form, feeling, perception, mental formations, or consciousness; they do not cling to the eye, ear, nose, tongue, body, or mind; they do not cling to form, sound, smell, taste, touch, or dharma; they do not cling to the eye realm (the range of the eye faculty), the eye consciousness realm (the consciousness arising from the eye faculty), up to the mind realm (the range of the mind faculty), the dharma realm (the totality of all dharmas), and the mind consciousness realm (the consciousness arising from the mind faculty). They thus understand that the self-nature of all dharmas is empty.

'Shariputra (one of Buddha's ten principal disciples, known for his wisdom)!' If a Bodhisattva dwells in such understanding, they will not diminish, they will always see the Buddhas without diminishing, they will always hear the true Dharma without diminishing, and they will always serve the Sangha (Buddhist monastic community) without diminishing. In every life, they will not be separated from seeing the Buddhas, not be separated from hearing the Dharma, and not be separated from serving the pure Sangha. They will encounter the Buddhas appearing in the world, and in every birth, they will generate great diligence, diligently seeking good dharmas. The diligence they generate is not for meaningless things. They will abandon meaningless things such as dwellings, meaningless things such as wives, families, wealth, possessions, and servants, and meaningless things such as all other desires, pleasures, games, attachments, and faults. They are skilled in abandoning these and, with pure faith, leave home in the true Dharma of the Buddha Tathagata (Buddha). Because of their pure renunciation, they will draw near to good teachers and never waver, they will contemplate good dharmas and attain good intentions, and they will truly practice the good dharmas they have heard. They do not cling to the superior wisdom achieved through words, their hearts are filled with the joy of the Dharma, and they diligently seek to hear much. They will widely explain the Dharma they have heard to others, without attachment, not seeking fame or gain. When they explain the Dharma to others, they do not contradict their own words. When they explain the Dharma to others, they explain it as they have heard it and as they dwell in it, explaining it widely to each according to their needs. They will generate great compassion from the Dharma they have heard, and they will not go beyond the great compassion for all beings. For the sake of hearing much Dharma, they do not spare their lives, they are content with little desire, they delight in quiet places, they stay away from disturbances, and they are skilled in nourishing themselves. They will skillfully observe the meaning of the Dharma they have heard, embracing the true meaning without clinging to the words. According to what they have embraced, they will widely explain the true Dharma to all beings in the world, including gods, humans, and asuras (a type of non-god, often in conflict with gods) English version:

, so that all of them may attain happiness. Shariputra! Bodhisattva Mahasattvas who practice in this way will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, Buddhahood). Therefore, Bodhisattva Mahasattvas who wish to attain Anuttara-samyak-sambodhi should practice in this way.'

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

'If one seeks superior wisdom, one should learn this Prajna (wisdom),

Without attachment to dharmas, nor abandoning any dharmas.

If one can learn in this way, that person reaches the other shore (Nirvana).

The nature of all dharmas is empty, without birth and without death.

If one can know in this way, that person attains liberation.

All dharmas are like illusions, like the moon in water,

If one can observe in this way, that person is free from all bonds.

All dharmas are like dreams, like images in a mirror,

If one can know in this way, that person is without fear.

All dharmas are like mirages, like echoes in an empty valley,

If one can understand in this way, that person attains happiness.

All dharmas are like transformations, like a city of gandharvas (a mythical city),

If one can awaken in this way, that person is free from all suffering.

All dharmas are like space, without coming and without going,

If one can realize in this way, that person attains tranquility.

All dharmas have no self-nature, nor do they have other-nature,

If one can see in this way, that person attains freedom.

All dharmas are without possession, nor are they real,

If one can understand in this way, that person attains Nirvana (the highest state in Buddhism).'

【English Translation】 'Birth.' If one truly observes this 'birth,' it will be found that there is no dharma (phenomenon, law) that is the 'doer.' If there is no 'doer,' then there is nothing 'done.' In the ultimate truth, there is nothing to be attained. Therefore, it is said that dharmas are neither transformable nor untransformable. Bodhisattva Mahasattvas (great beings on the path to Buddhahood), upon hearing such profound teachings, believe and understand without doubt or regret, entering the gate of unobstructed wisdom of all dharmas. Therefore, they do not cling to form, feeling, perception, mental formations, or consciousness; they do not cling to the eye, ear, nose, tongue, body, or mind; they do not cling to form, sound, smell, taste, touch, or dharma; they do not cling to the eye realm (the range of the eye faculty), the eye consciousness realm (the consciousness arising from the eye faculty), up to the mind realm (the range of the mind faculty), the dharma realm (the totality of all dharmas), and the mind consciousness realm (the consciousness arising from the mind faculty). They thus understand that the self-nature of all dharmas is empty. 'Shariputra (one of Buddha's ten principal disciples, known for his wisdom)!' If a Bodhisattva dwells in such understanding, they will not diminish, they will always see the Buddhas without diminishing, they will always hear the true Dharma without diminishing, and they will always serve the Sangha (Buddhist monastic community) without diminishing. In every life, they will not be separated from seeing the Buddhas, not be separated from hearing the Dharma, and not be separated from serving the pure Sangha. They will encounter the Buddhas appearing in the world, and in every birth, they will generate great diligence, diligently seeking good dharmas. The diligence they generate is not for meaningless things. They will abandon meaningless things such as dwellings, meaningless things such as wives, families, wealth, possessions, and servants, and meaningless things such as all other desires, pleasures, games, attachments, and faults. They are skilled in abandoning these and, with pure faith, leave home in the true Dharma of the Buddha Tathagata (Buddha). Because of their pure renunciation, they will draw near to good teachers and never waver, they will contemplate good dharmas and attain good intentions, and they will truly practice the good dharmas they have heard. They do not cling to the superior wisdom achieved through words, their hearts are filled with the joy of the Dharma, and they diligently seek to hear much. They will widely explain the Dharma they have heard to others, without attachment, not seeking fame or gain. When they explain the Dharma to others, they do not contradict their own words. When they explain the Dharma to others, they explain it as they have heard it and as they dwell in it, explaining it widely to each according to their needs. They will generate great compassion from the Dharma they have heard, and they will not go beyond the great compassion for all beings. For the sake of hearing much Dharma, they do not spare their lives, they are content with little desire, they delight in quiet places, they stay away from disturbances, and they are skilled in nourishing themselves. They will skillfully observe the meaning of the Dharma they have heard, embracing the true meaning without clinging to the words. According to what they have embraced, they will widely explain the true Dharma to all beings in the world, including gods, humans, and asuras (a type of non-god, often in conflict with gods) , so that all of them may attain happiness. Shariputra! Bodhisattva Mahasattvas who practice in this way will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, Buddhahood). Therefore, Bodhisattva Mahasattvas who wish to attain Anuttara-samyak-sambodhi should practice in this way.'

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

'If one seeks superior wisdom, one should learn this Prajna (wisdom),

Without attachment to dharmas, nor abandoning any dharmas.

If one can learn in this way, that person reaches the other shore (Nirvana).

The nature of all dharmas is empty, without birth and without death.

If one can know in this way, that person attains liberation.

All dharmas are like illusions, like the moon in water,

If one can observe in this way, that person is free from all bonds.

All dharmas are like dreams, like images in a mirror,

If one can know in this way, that person is without fear.

All dharmas are like mirages, like echoes in an empty valley,

If one can understand in this way, that person attains happiness.

All dharmas are like transformations, like a city of gandharvas (a mythical city),

If one can awaken in this way, that person is free from all suffering.

All dharmas are like space, without coming and without going,

If one can realize in this way, that person attains tranquility.

All dharmas have no self-nature, nor do they have other-nature,

If one can see in this way, that person attains freedom.

All dharmas are without possession, nor are they real,

If one can understand in this way, that person attains Nirvana (the highest state in Buddhism).'

眾中，不獨行於自利益事，但為勤求無上大乘、利樂一切眾生，所謂佛智、無等等智、一切三界最勝智，於他所作而不放逸。」

佛說大乘菩薩藏正法經卷第六大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第七

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯菩薩觀察品第三之餘

複次，佛告舍利子言：「云何名為不放逸法？所謂常當攝護諸根。云何名為攝護諸根？謂眼見色已不執其相，亦復不執隨形妙好，亦不愛箸色等諸味，如實了知出離之法。如是耳聞其聲、鼻嗅其香、舌了其味、身覺其觸、意知其法，皆不執相，亦復不執隨形妙好，亦不愛箸諸法等味，如實了知出離之法。如是所說名不放逸。

「又舍利子！不放逸者，謂自調心已善護他心，去除煩惱現證法樂，無所伺察，欲尋、瞋尋、害尋無所伺察，貪不善根、瞋不善根、癡不善根無所伺察，身業惡行、語業惡行、意業惡行無所伺察，不深固作意無所伺察，總略乃至一切罪業不善諸法皆無伺察。如是所說名不放逸。

「又舍利子！不放逸菩薩深固作意勤行相應。若法是有如實知有，若法是無如實知無。云何是有？云何是無？所謂正道勤行能生信解即

【現代漢語翻譯】現代漢語譯本：在僧團中，不只是爲了自己的利益而行動，而是爲了勤奮追求無上大乘（Mahāyāna，佛教的最高教義），利益和安樂一切眾生，也就是所謂的佛智（Buddha-jñāna，佛陀的智慧）、無等等智（Asama-sama-jñāna，無與倫比的智慧）、一切三界（Trailokya，欲界、色界、無色界）中最殊勝的智慧，對於他人所做的事情也不放逸（apramāda，不懈怠）。

佛說大乘菩薩藏正法經卷第七

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯菩薩觀察品第三之餘

再者，佛告訴舍利子（Śāriputra，佛陀的十大弟子之一）說：『什麼叫做不放逸法（apramāda-dharma，不懈怠的修行方法）？就是常常應當攝護諸根（indriya-saṃvara，守護六根）。什麼叫做攝護諸根？就是眼睛看到顏色之後，不執著於它的表象，也不執著於它隨形的美好，也不貪愛執著于顏色等各種滋味，如實地了知出離之法（niḥsaraṇa-dharma，解脫的方法）。像這樣，耳朵聽到聲音、鼻子嗅到氣味、舌頭嚐到味道、身體感覺到觸覺、意識了知事物，都不執著于表象，也不執著於它隨形的美好，也不貪愛執著于各種事物等滋味，如實地了知出離之法。像這樣所說的就叫做不放逸。

『又，舍利子！不放逸的人，是指自己調伏內心之後，也善於守護他人的內心，去除煩惱，現證法樂（dharma-sukha，佛法的快樂），沒有伺察（vitarka，尋思），對於欲尋（kāma-vitarka，慾念的尋思）、瞋尋（vyāpāda-vitarka，嗔恨的尋思）、害尋（vihiṃsā-vitarka，傷害的尋思）沒有伺察，對於貪不善根（lobha-akuśala-mūla，貪慾的不善之根）、瞋不善根（dveṣa-akuśala-mūla，嗔恨的不善之根）、癡不善根（moha-akuśala-mūla，愚癡的不善之根）沒有伺察，對於身業惡行（kāya-duścarita，身體的惡行）、語業惡行（vāc-duścarita，語言的惡行）、意業惡行（manas-duścarita，意念的惡行）沒有伺察，不深入固執地作意（manasikāra，心理活動）沒有伺察，總而言之，乃至一切罪業不善的諸法都沒有伺察。像這樣所說的就叫做不放逸。

『又，舍利子！不放逸的菩薩（bodhisattva，發願成佛的修行者）深入固執地作意，勤奮地修行相應。如果法是有的，就如實地知道是有；如果法是無的，就如實地知道是無。什麼是有的？什麼是無的？所謂正道（mārga，通往解脫的道路）勤奮修行能夠產生信解（śraddhā-adhimukti，信仰和理解），就是有。

【English Translation】 English version: In the assembly, not acting solely for one's own benefit, but diligently seeking the unsurpassed Mahāyāna (the Great Vehicle, the highest Buddhist teachings), benefiting and bringing happiness to all sentient beings, that is, the so-called Buddha-jñāna (Buddha's wisdom), Asama-sama-jñāna (incomparable wisdom), the most supreme wisdom in all three realms (Trailokya, the desire realm, the form realm, and the formless realm), and not being negligent (apramāda) in what others do.

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka Spoken by the Buddha, Volume Seven

Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing Chuan Fan Da Shi, bestowed with the purple robe, Śramaṇa Chen Fa Hu and others, by imperial decree, the remaining part of the Third Chapter on the Observation of Bodhisattvas

Furthermore, the Buddha said to Śāriputra (one of the Buddha's ten great disciples): 'What is called the Dharma of non-negligence (apramāda-dharma)? It is to always guard and protect the senses (indriya-saṃvara). What is called guarding and protecting the senses? It is that when the eye sees a form, it does not grasp its appearance, nor does it grasp its beautiful features, nor does it crave and cling to the flavors of forms, but truly understands the Dharma of liberation (niḥsaraṇa-dharma). Likewise, when the ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels a touch, and the mind knows a phenomenon, one does not grasp their appearances, nor does one grasp their beautiful features, nor does one crave and cling to the flavors of these phenomena, but truly understands the Dharma of liberation. This is what is called non-negligence.'

'Moreover, Śāriputra! A non-negligent person is one who, having tamed their own mind, also skillfully protects the minds of others, removes afflictions, realizes the joy of the Dharma (dharma-sukha), and has no speculation (vitarka). There is no speculation about desire-seeking (kāma-vitarka), anger-seeking (vyāpāda-vitarka), or harm-seeking (vihiṃsā-vitarka). There is no speculation about the unwholesome roots of greed (lobha-akuśala-mūla), anger (dveṣa-akuśala-mūla), or delusion (moha-akuśala-mūla). There is no speculation about the evil actions of body (kāya-duścarita), speech (vāc-duścarita), or mind (manas-duścarita). There is no speculation about not deeply and firmly focusing the mind (manasikāra). In short, there is no speculation about all sinful and unwholesome dharmas. This is what is called non-negligence.'

'Furthermore, Śāriputra! A non-negligent Bodhisattva (a practitioner who aspires to Buddhahood) deeply and firmly focuses the mind and diligently practices accordingly. If a dharma exists, one truly knows that it exists; if a dharma does not exist, one truly knows that it does not exist. What exists? What does not exist? The diligent practice of the right path (mārga, the path to liberation) that can generate faith and understanding (śraddhā-adhimukti) is what exists.'

有，邪道勤行能生信解即無；諸業有報即有，諸業無報即無；眼即是有，彼眼實性即無；耳鼻舌身意即是有，耳鼻舌身意實性即無；色是無常、是苦、是不究竟、是不堅牢、是散壞法即有，計色是常、是樂、是究竟、是堅牢、是不散壞法即無；受想行識，是無常、是苦、是不究竟、是不堅牢、是散壞法即有，計受想行識，是常、是樂、是究竟、是堅牢、是不散壞法即無。

「複次無明緣行等諸法中，不實無明緣行乃至生緣老死即有，定實無明緣行乃至生緣老死即無；行佈施者能感大富即有，行佈施者返招貧匱即無；持戒生天即有，破戒生天即無；多聞大慧即有，愚癡大慧即無；修習相應即有，修習不相應即無；深固作意相應即有，不深固作意相應即無；發勤精進菩薩得菩提果即有，懈怠菩薩得菩提果即無；無增上慢人作出家事即有，增上慢人證涅槃即無；於一切處通達空性即有，計執我人眾生壽者即無。

「複次舍利子！是故當知，不放逸菩薩能深固作意勤行相應，即普遍世間有諸智者廣為開示，普遍世間若無智者即不能開示，於世俗諦不知其有、不知其無，何能隨順諸佛世尊所說實義？舍利子！諸佛如來總略以其四種法印攝一切法。何等為四？一者諸行無常，二者諸行是苦，三者諸法無我，四者涅槃寂

【現代漢語翻譯】現代漢語譯本：如果邪道勤奮修行能產生信仰和理解，那是不存在的；如果諸業有報應，那就是存在的，如果諸業沒有報應，那就是不存在的；眼睛是存在的，但眼睛的真實本性是不存在的；耳朵、鼻子、舌頭、身體、意識是存在的，但耳朵、鼻子、舌頭、身體、意識的真實本性是不存在的；色（物質現象）是無常的、是痛苦的、是不究竟的、是不堅固的、是會散壞的法，這是存在的，如果認為色是常的、是快樂的、是究竟的、是堅固的、是不會散壞的法，那是不存在的；受、想、行、識（精神現象）是無常的、是痛苦的、是不究竟的、是不堅固的、是會散壞的法，這是存在的，如果認為受、想、行、識是常的、是快樂的、是究竟的、是堅固的、是不會散壞的法，那是不存在的。再者，在無明緣行等諸法中，不真實的無明緣行乃至生緣老死是存在的，如果認為真實的無明緣行乃至生緣老死，那是不存在的；如果行佈施的人能感得大富，那是存在的，如果行佈施的人反而招致貧困，那是不存在的；持戒能生天是存在的，破戒能生天是不存在的；多聞能生大智慧是存在的，愚癡能生大智慧是不存在的；修習相應是存在的，修習不相應是不存在的；如果深固作意相應是存在的，不深固作意相應是不存在的；如果發勤精進的菩薩能得到菩提果，那是存在的，如果懈怠的菩薩能得到菩提果，那是不存在的；沒有增上慢的人做出家事是存在的，有增上慢的人證得涅槃是不存在的；在一切處通達空性是存在的，如果執著於我、人、眾生、壽者，那是不存在的。再者，舍利子！因此應當知道，不放逸的菩薩能深固作意勤奮修行相應，就能在普遍世間有智慧的人中廣泛地開示，如果普遍世間沒有智慧的人，就不能開示，對於世俗諦，不知道它存在，也不知道它不存在，又怎麼能隨順諸佛世尊所說的真實義呢？舍利子！諸佛如來總括起來用四種法印來攝持一切法。哪四種呢？第一，諸行無常；第二，諸行是苦；第三，諸法無我；第四，涅槃寂靜。

【English Translation】 English version: If diligent practice on a wrong path can generate faith and understanding, that does not exist; if there is retribution for all actions, that exists, if there is no retribution for all actions, that does not exist; the eye exists, but the true nature of the eye does not exist; the ear, nose, tongue, body, and mind exist, but the true nature of the ear, nose, tongue, body, and mind does not exist; form (material phenomena) is impermanent, is suffering, is not ultimate, is not firm, and is a law of disintegration, this exists, if one considers form to be permanent, to be happiness, to be ultimate, to be firm, and to be a law that does not disintegrate, that does not exist; sensation, perception, volition, and consciousness (mental phenomena) are impermanent, are suffering, are not ultimate, are not firm, and are a law of disintegration, this exists, if one considers sensation, perception, volition, and consciousness to be permanent, to be happiness, to be ultimate, to be firm, and to be a law that does not disintegrate, that does not exist. Furthermore, among all dharmas such as ignorance conditioning volitional actions, the unreal ignorance conditioning volitional actions, up to birth conditioning old age and death, exists, if one considers the real ignorance conditioning volitional actions, up to birth conditioning old age and death, that does not exist; if a person who practices giving can attain great wealth, that exists, if a person who practices giving instead incurs poverty, that does not exist; keeping precepts leads to rebirth in heaven, that exists, breaking precepts leads to rebirth in heaven, that does not exist; much learning leads to great wisdom, that exists, ignorance leads to great wisdom, that does not exist; practicing in accordance exists, practicing not in accordance does not exist; if profound and firm intention in accordance exists, not profound and firm intention in accordance does not exist; if a bodhisattva who diligently practices can attain the fruit of Bodhi, that exists, if a lazy bodhisattva can attain the fruit of Bodhi, that does not exist; a person without arrogance performing monastic practices exists, an arrogant person attaining Nirvana does not exist; understanding emptiness in all places exists, if one clings to self, person, sentient being, and life span, that does not exist. Furthermore, Shariputra! Therefore, you should know that a non-negligent bodhisattva who can deeply and firmly intend to practice diligently in accordance, can widely expound among wise people in the universal world, if there are no wise people in the universal world, they cannot expound, regarding the conventional truth, not knowing its existence, nor knowing its non-existence, how can they follow the true meaning spoken by all Buddhas and World Honored Ones? Shariputra! All Buddhas and Tathagatas summarize and encompass all dharmas with four Dharma seals. What are the four? First, all conditioned things are impermanent; second, all conditioned things are suffering; third, all dharmas are without self; fourth, Nirvana is peace.

靜。而一切眾生於諸行無常中計有常想；若諸眾生斷除常想，此即是為如來所說。又諸眾生於諸行苦中計為樂想；若諸眾生斷除樂想，此即是為如來所說。又諸眾生於一切法無我中計為我想；若諸眾生斷除我想，此即是為如來所說。又諸眾生於涅槃寂靜理中起有所得顛倒之心；若諸眾生斷除有所得顛倒心者，此即是為如來所說。又舍利子！若能了知諸行無常，即能解入空無常性。若能了知諸行是苦，即能離諸愿求。若能了知諸法無我，即能觀想空三摩地解脫法門。若能了知涅槃寂靜，即能于諸相中有所修作，亦不非時取證實際。舍利子！如是等法，若諸菩薩勤行相應，即不減失一切善法，速能圓滿一切佛法。」

如來不思議品第四之一

爾時佛告舍利子言：「信心住菩薩，于佛、如來、應供、正等正覺十種不思議法中，信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想。何等為十？一者于佛如來最勝身相不可思議，信解清凈乃至適悅之相發希有想。二者于佛如來妙好音聲不可思議，信解清凈乃至發希有想。三者于佛如來最上大智不可思議，信解清凈乃至發希有想。四者于佛如來微妙光明不可思議，信解清凈乃至發希有想。五者于佛如來圓滿戒定不可思議，信解清凈乃至發希有想。六

【現代漢語翻譯】現代漢語譯本（佛陀說：）『靜。』一切眾生在諸行無常（一切事物都在變化，沒有永恒）中，卻執著于常（永恒不變）的觀念；如果眾生能夠斷除這種常的觀念，這就是如來（佛陀的稱號）所說的。又，一切眾生在諸行是苦（一切事物本質是痛苦的）中，卻執著於樂（快樂）的觀念；如果眾生能夠斷除這種樂的觀念，這就是如來所說的。又，一切眾生在一切法無我（一切事物沒有獨立的自我）中，卻執著於我（自我）的觀念；如果眾生能夠斷除這種我的觀念，這就是如來所說的。又，一切眾生在涅槃（寂靜，解脫）寂靜的真理中，卻生起有所得（執著于獲得）的顛倒之心；如果眾生能夠斷除這種有所得的顛倒心，這就是如來所說的。『又，舍利子（佛陀的十大弟子之一）！如果能夠了知諸行無常，就能理解並進入空（無自性）無常的本質。如果能夠了知諸行是苦，就能遠離各種願望和追求。如果能夠了知諸法無我，就能觀想空三摩地（一種禪定狀態）的解脫法門。如果能夠了知涅槃寂靜，就能在各種現象中有所修行，也不會在不適當的時候急於證得真理。舍利子！像這樣的法，如果菩薩（追求覺悟的修行者）勤奮修行並與之相應，就不會減少一切善法，並且能夠迅速圓滿一切佛法。』

如來不思議品第四之一

這時，佛陀告訴舍利子說：『信心堅定的菩薩，對於佛、如來、應供（值得供養的人）、正等正覺（完全覺悟的人）的十種不可思議的法，能夠以清凈的信心理解，超越分別，遠離疑惑和後悔，之後會生起身心喜悅的感受，併產生稀有的想法。哪十種呢？第一，對於佛如來最殊勝的身體相貌不可思議，以清凈的信心理解，乃至產生喜悅的感受和稀有的想法。第二，對於佛如來美妙的聲音不可思議，以清凈的信心理解，乃至產生稀有的想法。第三，對於佛如來最上等的智慧不可思議，以清凈的信心理解，乃至產生稀有的想法。第四，對於佛如來微妙的光明不可思議，以清凈的信心理解，乃至產生稀有的想法。第五，對於佛如來圓滿的戒律和禪定不可思議，以清凈的信心理解，乃至產生稀有的想法。第六，對於佛如來』

【English Translation】 English version '(The Buddha said:) 'Quiet.' All sentient beings, amidst the impermanence of all phenomena (everything is changing, nothing is permanent), cling to the idea of permanence (eternity); if sentient beings can abandon this idea of permanence, this is what the Tathagata (title of the Buddha) has spoken. Furthermore, all sentient beings, amidst the suffering of all phenomena (the inherent nature of everything is suffering), cling to the idea of pleasure; if sentient beings can abandon this idea of pleasure, this is what the Tathagata has spoken. Furthermore, all sentient beings, amidst the non-self of all dharmas (everything lacks an independent self), cling to the idea of self; if sentient beings can abandon this idea of self, this is what the Tathagata has spoken. Furthermore, all sentient beings, amidst the truth of Nirvana (peace, liberation) being tranquil, give rise to the inverted mind of attainment (clinging to gaining); if sentient beings can abandon this inverted mind of attainment, this is what the Tathagata has spoken.' 'Moreover, Shariputra (one of the Buddha's ten great disciples)! If one can understand the impermanence of all phenomena, one can comprehend and enter the nature of emptiness (no inherent self) and impermanence. If one can understand that all phenomena are suffering, one can be free from all desires and pursuits. If one can understand the non-self of all dharmas, one can contemplate the liberation method of the Samadhi (a state of meditation) of emptiness. If one can understand the tranquility of Nirvana, one can practice amidst all phenomena, and will not be hasty in attaining the truth at an inappropriate time. Shariputra! If Bodhisattvas (practitioners seeking enlightenment) diligently practice and align with such teachings, they will not diminish any good dharmas, and will be able to quickly perfect all Buddha dharmas.'

The Inconceivable Qualities of the Tathagata, Chapter Four, Part One

At that time, the Buddha said to Shariputra: 'A Bodhisattva with firm faith, regarding the ten inconceivable qualities of the Buddha, the Tathagata, the Arhat (one worthy of offerings), the Samyaksambuddha (fully enlightened one), can understand with pure faith, transcend discrimination, be free from doubt and regret, and then experience joy in body and mind, and generate rare thoughts. What are these ten? First, regarding the most excellent physical form of the Buddha Tathagata, it is inconceivable, understood with pure faith, and even generating joy and rare thoughts. Second, regarding the wonderful voice of the Buddha Tathagata, it is inconceivable, understood with pure faith, and even generating rare thoughts. Third, regarding the supreme wisdom of the Buddha Tathagata, it is inconceivable, understood with pure faith, and even generating rare thoughts. Fourth, regarding the subtle light of the Buddha Tathagata, it is inconceivable, understood with pure faith, and even generating rare thoughts. Fifth, regarding the perfect precepts and meditation of the Buddha Tathagata, it is inconceivable, understood with pure faith, and even generating rare thoughts. Sixth, regarding the'

者于佛如來廣大神足不可思議，信解清凈乃至發希有想。七者于佛如來十種智力不可思議，信解清凈乃至發希有想。八者于佛如來四無所畏不可思議，信解清凈乃至發希有想。九者于佛如來大悲之心不可思議，信解清凈乃至發希有想。十者于佛如來不共佛法不可思議，信解清凈乃至發希有想。如是十種如來、應供、正等正覺不可思議希有之法，住信菩薩精進勤求，不怖不懈心無動轉，乃至身肉皮骨筋脈血髓乾枯焦瘁，若未能得如來十種不思議法，于其中間不生疲倦，精進勤求必當獲得。舍利子！住信菩薩于佛如來如是十種不思議法，應當如是信解清凈乃至發希有想。」

爾時世尊重明斯義說伽陀曰：

「如來身相不思議，　　應觀微妙凈法身，　無相亦無對礙門，　　菩薩能生於信解。　乃至諸趣廣分別，　　音聲惟佛不思議，　於一切處寶法門，　　應當信解佛境界。　所有一切眾生類，　　上中下根有差別，　惟佛勝智普能知，　　信解智力不思議。　諸佛無邊大光明，　　凈光明網不思議，　廣大照曜於十方，　　無邊剎海皆洞徹。　牟尼出世凈妙戒，　　而不依止世間法，　住信菩薩凈信心，　　信佛神足不思議。　諸佛神通境界門，　　而諸菩薩不能知，　諸佛常住等引心

【現代漢語翻譯】現代漢語譯本第七，對於佛如來（Tathagata）的十種智慧力量不可思議，生起清凈的信解，乃至生起稀有之想。第八，對於佛如來（Tathagata）的四種無所畏懼不可思議，生起清凈的信解，乃至生起稀有之想。第九，對於佛如來（Tathagata）的大悲之心不可思議，生起清凈的信解，乃至生起稀有之想。第十，對於佛如來（Tathagata）的不共佛法不可思議，生起清凈的信解，乃至生起稀有之想。像這樣十種如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）不可思議的稀有之法，安住于信心的菩薩精進勤求，不畏懼不懈怠，心無動搖，乃至身體的肉、皮、骨、筋脈、血液、骨髓都乾枯焦瘁，如果未能得到如來的十種不可思議之法，在這期間也不生疲倦，精進勤求必定能夠獲得。舍利子（Sariputra）！安住于信心的菩薩對於佛如來（Tathagata）這十種不可思議之法，應當像這樣生起清凈的信解，乃至生起稀有之想。」那時，世尊爲了重申這個意義，說了偈頌：『如來的身相不可思議，應當觀察微妙清凈的法身，沒有形相也沒有對立障礙，菩薩能夠生起信解。乃至在各種趣向中廣泛分別，音聲只有佛陀不可思議，在一切處都是珍貴的法門，應當信解佛的境界。所有一切眾生種類，上根、中根、下根有差別，只有佛陀的殊勝智慧能夠普遍知曉，信解佛的智慧力量不可思議。諸佛無邊的大光明，清凈的光明網不可思議，廣大地照耀於十方，無邊的剎土世界都通徹。牟尼（Muni，釋迦牟尼佛的稱號）出世的清凈微妙戒律，而不依賴世間的法，安住于信心的菩薩有清凈的信心，相信佛的神足不可思議。諸佛神通的境界門，而諸菩薩不能知曉，諸佛常住在等引心中

【English Translation】 English version Seventh, regarding the ten inconceivable wisdom powers of the Buddha Tathagata, they develop pure faith and understanding, and even generate a sense of wonder. Eighth, regarding the four kinds of fearlessness of the Buddha Tathagata, they develop pure faith and understanding, and even generate a sense of wonder. Ninth, regarding the inconceivable great compassion of the Buddha Tathagata, they develop pure faith and understanding, and even generate a sense of wonder. Tenth, regarding the unique and inconceivable Buddha-dharma of the Buddha Tathagata, they develop pure faith and understanding, and even generate a sense of wonder. These ten kinds of inconceivable and rare dharmas of the Tathagata, Arhat, Samyaksambuddha, the Bodhisattvas who abide in faith diligently seek, without fear or laziness, their minds unwavering, even if their flesh, skin, bones, tendons, blood, and marrow become withered and parched, if they have not yet attained the ten inconceivable dharmas of the Tathagata, they will not become weary in the meantime, and through diligent seeking, they will surely obtain them. Sariputra! Bodhisattvas who abide in faith, regarding these ten inconceivable dharmas of the Buddha Tathagata, should develop pure faith and understanding in this way, and even generate a sense of wonder.」 At that time, the World Honored One, to reiterate this meaning, spoke in verses: 『The physical form of the Tathagata is inconceivable; one should contemplate the subtle and pure Dharma body, which is without form and without opposing obstacles; Bodhisattvas can generate faith and understanding. Even when widely distinguishing among various realms, the voice is only inconceivable for the Buddha; in all places, it is a precious Dharma gate; one should have faith and understanding in the Buddha's realm. All kinds of sentient beings, with superior, middling, and inferior roots, have differences; only the Buddha's superior wisdom can universally know; have faith and understanding in the inconceivable wisdom power. The boundless great light of all Buddhas, the pure light net is inconceivable; it shines broadly in the ten directions, and the boundless Buddha-lands are all illuminated. The pure and subtle precepts of Muni (Shakyamuni Buddha) who appears in the world, do not rely on worldly dharmas; Bodhisattvas who abide in faith have pure faith, and believe in the inconceivable spiritual powers of the Buddha. The realm of the spiritual powers of all Buddhas, which Bodhisattvas cannot know; all Buddhas constantly abide in the state of Samadhi.'

，　　佛解脫門不思議。　法界廣大無分別，　　惟佛勝力悉能知，　具足智力大仙尊，　　無邊無際虛空等。　假使一切眾生類，　　互發問端辭猶海，　隨問遍答生喜心，　　如來無畏不思議。　為一眾生作利益，　　無邊眾生亦復然，　普令安住調伏心，　　如來大悲不思議。　如來諸相皆具足，　　而能覺了一切法，　不共佛法功德門，　　於一切處智顯示。　如是十種不思議，　　攝諸佛法入法性，　若能遍起信解心，　　菩薩善住于凈信。

「複次舍利子！云何名為住信菩薩于佛如來最勝身相，信解清凈乃至發希有想？謂佛如來其身清凈，于彼一切不善法中普能除斷，復於一切善法之中皆悉具足。如來身者，已離一切不凈穢惡筋骨血肉流散漏失諸染污法。如來身者，自性明亮清凈瑩潔，永離一切煩惱垢染；超出世間，不為一切世法所染。如來身者，積集無量福智妙行長養眾生，修習無量戒、定、慧、解脫、解脫知見等諸善法，嚴具一切勝功德花，如大圓鏡現眾色像，復如清凈水月影現。又如來身者，如虛空界普攝一切，復如法界最上最勝。佛身無漏諸漏已盡，佛身無為不墮諸數，如虛空身、無等等身、一切三界最勝之身。又如來身者，不可喻身、無所喻身，清凈無垢離諸染污

【現代漢語翻譯】現代漢語譯本佛陀的解脫之門不可思議。法界廣大沒有分別，只有佛陀以殊勝的力量才能完全知曉，具備智慧和力量的大仙尊，其境界無邊無際如同虛空。假使一切眾生，互相提出問題，言辭如海洋般浩瀚，佛陀都能隨其所問，普遍解答，使眾生心生歡喜，如來的無畏是不可思議的。為利益一個眾生，也同樣利益無邊的眾生，普遍令眾生安住于調伏的心，如來的大悲是不可思議的。如來具足一切相好，並且能夠覺悟一切法，不與其他佛法相同的功德之門，在一切處都顯示出智慧。這十種不可思議，攝取一切佛法進入法性，如果能夠普遍生起信解之心，菩薩就能安住于清凈的信心。

『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！什麼叫做安住于信心的菩薩，對於佛陀如來最殊勝的身相，生起清凈的信解乃至生起稀有的想法？』『所謂佛陀如來，其身清凈，對於一切不善之法，普遍能夠斷除，並且對於一切善法，都完全具足。』『如來的身體，已經遠離一切不凈、污穢、筋骨、血肉流散、漏失等各種染污之法。』『如來的身體，自性明亮、清凈、瑩潔，永遠遠離一切煩惱垢染；超越世間，不被一切世俗之法所污染。』『如來的身體，積聚無量福德智慧，以微妙的修行來長養眾生，修習無量的戒、定、慧、解脫、解脫知見等各種善法，莊嚴具足一切殊勝的功德之花，如同大圓鏡顯現各種色像，又如清凈的水中映現月影。』『又如來的身體，如同虛空界普遍攝受一切，又如法界最為殊勝。佛身無漏，各種煩惱已經斷盡，佛身無為，不屬於任何數量，如同虛空之身、無與倫比之身、一切三界中最殊勝之身。』『又如來的身體，是不可比喻的身體、沒有可以比喻的身體，清凈無垢，遠離各種染污。』

【English Translation】 English version The Buddha's gate of liberation is inconceivable. The Dharma realm is vast and without distinctions, only the Buddha with his supreme power can fully know it, The great sage, possessing wisdom and power, is boundless and limitless like the void. If all sentient beings were to ask each other questions, their words like a vast ocean, The Buddha could answer them all, universally, bringing joy to their hearts, the Tathagata's fearlessness is inconceivable. For the benefit of one being, he also benefits countless beings, Universally enabling beings to dwell in a tamed mind, the Tathagata's great compassion is inconceivable. The Tathagata is complete with all marks and characteristics, and is able to awaken to all dharmas, The unique door of merit, not shared with other Buddhas, displays wisdom in all places. These ten inconceivables, encompass all Buddha-dharmas into the nature of Dharma, If one can universally generate faith and understanding, the Bodhisattva will dwell well in pure faith.

'Furthermore, Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! What is called a Bodhisattva dwelling in faith, regarding the most supreme form of the Buddha Tathagata, generating pure faith and understanding, even to the point of generating rare thoughts?' 'It is said that the Buddha Tathagata, his body is pure, universally able to eliminate all unwholesome dharmas, and is completely endowed with all wholesome dharmas.' 'The Tathagata's body has already departed from all impure, defiled, and corrupt dharmas such as bones, flesh, blood, and the leakage and loss of fluids.' 'The Tathagata's body is inherently bright, pure, and immaculate, forever free from all defilements of afflictions; transcending the world, not defiled by any worldly dharmas.' 'The Tathagata's body accumulates immeasurable blessings and wisdom, nurturing sentient beings with subtle practices, cultivating immeasurable precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation, adorning itself with all supreme flowers of merit, like a great round mirror reflecting various images, and like the moon's reflection in clear water.' 'Moreover, the Tathagata's body is like the realm of space, universally encompassing all, and like the Dharma realm, the most supreme and excellent. The Buddha's body is without outflows, all outflows have been exhausted, the Buddha's body is unconditioned, not belonging to any number, like the body of space, the incomparable body, the most supreme body in all three realms.' 'Furthermore, the Tathagata's body is an incomparable body, a body without comparison, pure and immaculate, free from all defilements.'

，自性光明非先際可觀、非后際可觀、非現在可觀、非種族可觀、非色可觀、非相可觀、非隨形妙好可觀、非心可觀、非意可觀、非識可觀、非見可觀、非聞可觀、非念可觀、非表了可觀、非蘊可觀、非處可觀、非界可觀、非生可觀、非住可觀、非滅可觀、非取可觀、非舍可觀、非出離可觀。非行可觀、非顯色可觀、非狀貌可觀、非形色可觀、非來可觀、非去可觀、非戒可觀、非定可觀、非慧可觀、非解脫可觀、非解脫知見可觀、非有相可觀、非離相可觀、非法相可觀、非諸相成辦可觀、非無所畏可觀、非無礙解可觀、非神通可觀、非大悲可觀、非不共佛法成辦可觀。諸佛出現，如幻如焰、如水中月，自性妙身、空無相無愿無際岸身、無種類身、無積聚身、無分別身、無依止身、無別異身、已得善住不動轉身、無色非色自性身、無受非受無想非想無行非行無識非識自性身、無實無生非大種身、未曾有未曾有業身，非眼所生不從色中出亦非在外，非耳依止不從聲中出亦非在外，非鼻所嗅不從香中出亦非在外，非舌了別不從味中出亦非在外，非身和合不從觸中出亦非在外，非心所轉、非意所轉、非識所轉，亦非不轉亦非隨轉，得安住無動等虛空身，法界最上混入虛空界。舍利子！如是等法，住信菩薩能于如來不可思議凈妙

【現代漢語翻譯】現代漢語譯本：自性光明（自性本有的光明）並非過去可以觀察，並非未來可以觀察，並非現在可以觀察，並非種族可以觀察，並非顏色可以觀察，並非相貌可以觀察，並非隨形的美好可以觀察，並非心可以觀察，並非意可以觀察，並非識可以觀察，並非見可以觀察，並非聞可以觀察，並非念可以觀察，並非表述可以觀察，並非蘊（五蘊，即色、受、想、行、識）可以觀察，並非處（六處，即眼、耳、鼻、舌、身、意）可以觀察，並非界（十八界，即六根、六塵、六識）可以觀察，並非生可以觀察，並非住可以觀察，並非滅可以觀察，並非取可以觀察，並非舍可以觀察，並非出離可以觀察。並非行可以觀察，並非顯色可以觀察，並非狀貌可以觀察，並非形色可以觀察，並非來可以觀察，並非去可以觀察，並非戒可以觀察，並非定可以觀察，並非慧可以觀察，並非解脫可以觀察，並非解脫知見可以觀察，並非有相可以觀察，並非離相可以觀察，並非法相可以觀察，並非諸相成就可以觀察，並非無所畏可以觀察，並非無礙解可以觀察，並非神通可以觀察，並非大悲可以觀察，並非不共佛法成就可以觀察。諸佛出現，如幻如焰，如水中月，自性妙身（佛的法身），空無相無愿無際岸身（沒有邊際的身體），無種類身，無積聚身，無分別身，無依止身，無別異身，已得善住不動轉身（已經達到安住不動的境界），無色非色自性身，無受非受無想非想無行非行無識非識自性身，無實無生非大種身（非由地、水、火、風四大元素構成），未曾有未曾有業身（不可思議的業力所形成的身體），並非眼睛所生，不從顏色中出現，也不在外面；並非耳朵所依止，不從聲音中出現，也不在外面；並非鼻子所嗅，不從香氣中出現，也不在外面；並非舌頭所了別，不從味道中出現，也不在外面；並非身體所和合，不從觸感中出現，也不在外面；並非心所轉，並非意所轉，並非識所轉，也並非不轉，也並非隨轉，得到安住不動如同虛空的身，法界最上混入虛空界。舍利子（佛陀的十大弟子之一，以智慧著稱）！像這樣的法，安住于信心的菩薩能夠對於如來不可思議的清凈微妙現代漢語譯本：自性光明（自性本有的光明）並非過去可以觀察，並非未來可以觀察，並非現在可以觀察，並非種族可以觀察，並非顏色可以觀察，並非相貌可以觀察，並非隨形的美好可以觀察，並非心可以觀察，並非意可以觀察，並非識可以觀察，並非見可以觀察，並非聞可以觀察，並非念可以觀察，並非表述可以觀察，並非蘊（五蘊，即色、受、想、行、識）可以觀察，並非處（六處，即眼、耳、鼻、舌、身、意）可以觀察，並非界（十八界，即六根、六塵、六識）可以觀察，並非生可以觀察，並非住可以觀察，並非滅可以觀察，並非取可以觀察，並非舍可以觀察，並非出離可以觀察。並非行可以觀察，並非顯色可以觀察，並非狀貌可以觀察，並非形色可以觀察，並非來可以觀察，並非去可以觀察，並非戒可以觀察，並非定可以觀察，並非慧可以觀察，並非解脫可以觀察，並非解脫知見可以觀察，並非有相可以觀察，並非離相可以觀察，並非法相可以觀察，並非諸相成就可以觀察，並非無所畏可以觀察，並非無礙解可以觀察，並非神通可以觀察，並非大悲可以觀察，並非不共佛法成就可以觀察。諸佛出現，如幻如焰，如水中月，自性妙身（佛的法身），空無相無愿無際岸身（沒有邊際的身體），無種類身，無積聚身，無分別身，無依止身，無別異身，已得善住不動轉身（已經達到安住不動的境界），無色非色自性身，無受非受無想非想無行非行無識非識自性身，無實無生非大種身（非由地、水、火、風四大元素構成），未曾有未曾有業身（不可思議的業力所形成的身體），並非眼睛所生，不從顏色中出現，也不在外面；並非耳朵所依止，不從聲音中出現，也不在外面；並非鼻子所嗅，不從香氣中出現，也不在外面；並非舌頭所了別，不從味道中出現，也不在外面；並非身體所和合，不從觸感中出現，也不在外面；並非心所轉，並非意所轉，並非識所轉，也並非不轉，也並非隨轉，得到安住不動如同虛空的身，法界最上混入虛空界。舍利子（佛陀的十大弟子之一，以智慧著稱）！像這樣的法，安住于信心的菩薩能夠對於如來不可思議的清凈微妙

【English Translation】 English version: The self-nature of light (the inherent light of self-nature) is not observable in the past, not observable in the future, not observable in the present, not observable by race, not observable by color, not observable by appearance, not observable by the beauty of form, not observable by mind, not observable by intention, not observable by consciousness, not observable by seeing, not observable by hearing, not observable by thought, not observable by expression, not observable by aggregates (the five aggregates: form, feeling, perception, mental formations, and consciousness), not observable by the sense bases (the six sense bases: eye, ear, nose, tongue, body, and mind), not observable by the realms (the eighteen realms: six sense organs, six sense objects, and six consciousnesses), not observable by birth, not observable by dwelling, not observable by cessation, not observable by grasping, not observable by relinquishing, not observable by liberation. Not observable by action, not observable by manifest color, not observable by appearance, not observable by form and color, not observable by coming, not observable by going, not observable by precepts, not observable by concentration, not observable by wisdom, not observable by liberation, not observable by the knowledge and vision of liberation, not observable by form, not observable by formlessness, not observable by dharma characteristics, not observable by the accomplishment of all characteristics, not observable by fearlessness, not observable by unobstructed understanding, not observable by supernatural powers, not observable by great compassion, not observable by the accomplishment of the unique Buddha dharmas. The appearance of all Buddhas is like an illusion, like a flame, like the moon in water, the wondrous body of self-nature (the Dharmakaya of the Buddha), the body of emptiness, formlessness, wishlessness, and boundless shore, a body without categories, a body without accumulation, a body without discrimination, a body without reliance, a body without difference, having attained a well-established and unmoving turning body (having reached the state of abiding without movement), a body of self-nature that is neither form nor formlessness, a body of self-nature that is neither feeling nor non-feeling, neither perception nor non-perception, neither mental formations nor non-mental formations, neither consciousness nor non-consciousness, a body that is neither real nor born, not a body of the great elements (not composed of the four great elements: earth, water, fire, and wind), a body of unprecedented karma (a body formed by inconceivable karmic power), not born from the eyes, not arising from color, nor outside; not relying on the ears, not arising from sound, nor outside; not smelled by the nose, not arising from fragrance, nor outside; not discerned by the tongue, not arising from taste, nor outside; not combined by the body, not arising from touch, nor outside; not transformed by the mind, not transformed by intention, not transformed by consciousness, neither not transformed, nor transformed accordingly, attaining a body that abides without movement like space, the highest of the Dharma realm merging into the realm of space. Shariputra (one of the ten great disciples of the Buddha, known for his wisdom)! Such dharmas as these, a Bodhisattva abiding in faith is able to perceive the inconceivable purity and subtlety of the Tathagata. English version: The self-nature of light (the inherent light of self-nature) is not observable in the past, not observable in the future, not observable in the present, not observable by race, not observable by color, not observable by appearance, not observable by the beauty of form, not observable by mind, not observable by intention, not observable by consciousness, not observable by seeing, not observable by hearing, not observable by thought, not observable by expression, not observable by aggregates (the five aggregates: form, feeling, perception, mental formations, and consciousness), not observable by the sense bases (the six sense bases: eye, ear, nose, tongue, body, and mind), not observable by the realms (the eighteen realms: six sense organs, six sense objects, and six consciousnesses), not observable by birth, not observable by dwelling, not observable by cessation, not observable by grasping, not observable by relinquishing, not observable by liberation. Not observable by action, not observable by manifest color, not observable by appearance, not observable by form and color, not observable by coming, not observable by going, not observable by precepts, not observable by concentration, not observable by wisdom, not observable by liberation, not observable by the knowledge and vision of liberation, not observable by form, not observable by formlessness, not observable by dharma characteristics, not observable by the accomplishment of all characteristics, not observable by fearlessness, not observable by unobstructed understanding, not observable by supernatural powers, not observable by great compassion, not observable by the accomplishment of the unique Buddha dharmas. The appearance of all Buddhas is like an illusion, like a flame, like the moon in water, the wondrous body of self-nature (the Dharmakaya of the Buddha), the body of emptiness, formlessness, wishlessness, and boundless shore, a body without categories, a body without accumulation, a body without discrimination, a body without reliance, a body without difference, having attained a well-established and unmoving turning body (having reached the state of abiding without movement), a body of self-nature that is neither form nor formlessness, a body of self-nature that is neither feeling nor non-feeling, neither perception nor non-perception, neither mental formations nor non-mental formations, neither consciousness nor non-consciousness, a body that is neither real nor born, not a body of the great elements (not composed of the four great elements: earth, water, fire, and wind), a body of unprecedented karma (a body formed by inconceivable karmic power), not born from the eyes, not arising from color, nor outside; not relying on the ears, not arising from sound, nor outside; not smelled by the nose, not arising from fragrance, nor outside; not discerned by the tongue, not arising from taste, nor outside; not combined by the body, not arising from touch, nor outside; not transformed by the mind, not transformed by intention, not transformed by consciousness, neither not transformed, nor transformed accordingly, attaining a body that abides without movement like space, the highest of the Dharma realm merging into the realm of space. Shariputra (one of the ten great disciples of the Buddha, known for his wisdom)! Such dharmas as these, a Bodhisattva abiding in faith is able to perceive the inconceivable purity and subtlety of the Tathagata.

身相，信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「無量俱胝那庾多，　　歷劫廣修菩薩行，　身業三種善凈中，　　勤求無等善逝身。　十方世界起慈意，　　廣以身命行佈施，　常離欲邪行染心，　　勤求無上虛空身。　清凈微妙上衣飾，　　無量劫中行佈施，　施波羅蜜妙行圓，　　廣施最上諸佛子。　牦牛愛尾猶護戒，　　能捨身命忍無怨，　愿求佛身無懈心，　　廣修精進波羅蜜。　樂觀諸佛定境界，　　內心樂起慧方便，　法界最上善逝身，　　愿我如是當獲得。　諸佛善行廣作已，　　得菩提果人中上，　當獲廣大虛空身，　　善離塵染凈無垢。　離我人相自性空，　　無相無言無所得，　出過諸眼境界門，　　大牟尼身如是得。　離色離聲意清凈，　　無生無作本來空，　當得如來無動身，　　十力善逝亦如是。　如幻化出種種身，　　諸象馬等及人相，　愚癡虛妄顛倒心，　　佛十力尊色相見。　過去無量諸善逝，　　未來諸佛亦復然，　同一無等法性身，　　法界最上虛空等。

「舍利子！彼住信菩薩于如是等諸佛如來最勝身相不可思議，信解清凈，超越分別、離諸疑悔

【現代漢語翻譯】現代漢語譯本『身相』（佛陀的身體形象），對之產生清凈的信解，超越了分別念，遠離了一切疑惑和後悔，之後又生起身心喜悅的感受，併產生稀有的想法。

那時，世尊爲了闡明這個道理，說了以下偈頌：

『無量俱胝那由他（形容極多的數量），經歷無數劫廣泛修行菩薩道，在身業（身體的行為）的善凈中，勤奮追求無與倫比的善逝（佛陀）之身。對十方世界生起慈悲之心，廣泛以身命行佈施，常常遠離慾望和邪淫的染污，勤奮追求無上的虛空之身。清凈微妙的上等衣飾，在無量劫中行佈施，佈施波羅蜜（佈施的完美）的妙行圓滿，廣泛佈施給最上的諸佛之子（菩薩）。像牦牛愛惜尾巴一樣守護戒律，能夠捨棄身命忍受怨恨，愿求佛身沒有懈怠之心，廣泛修習精進波羅蜜（精進的完美）。樂觀諸佛的禪定境界，內心樂於生起智慧和方便，法界最上的善逝之身，愿我能夠像這樣獲得。諸佛的善行廣泛修作之後，得到菩提果（覺悟的果實）成為人中之最，應當獲得廣大的虛空之身，善於遠離塵垢染污，清凈無垢。遠離我、人等相，自性本空，無相、無言、無所得，超出一切眼見的境界，大牟尼（佛陀）之身是這樣獲得的。遠離色、聲，意念清凈，無生、無作，本來空寂，應當獲得如來（佛陀）不動之身，十力（佛陀的十種力量）善逝也是如此。如同幻化變出種種身形，如大象、馬等以及人的形象，愚癡虛妄顛倒的心，會看到佛陀十力尊的色相。過去無量的諸善逝，未來諸佛也是這樣，都具有同一無與倫比的法性之身，與法界最上的虛空相等。

『舍利子（佛陀的弟子）！』，那些安住于信心的菩薩，對於諸佛如來最殊勝的身體形象，不可思議，信解清凈，超越分別，遠離疑惑和後悔。

【English Translation】 English version 'The physical form' (the Buddha's physical appearance), having pure faith and understanding of it, transcending discrimination, and being free from all doubts and regrets, then arises a feeling of joy in body and mind, and generates a rare thought.

At that time, the World Honored One, to clarify this meaning, spoke the following verses:

'Immeasurable kotis of nayutas (describing an extremely large number), having practiced the Bodhisattva path extensively for countless kalpas, In the purity of the three kinds of bodily actions, diligently seeking the unparalleled body of the Sugata (Buddha). Generating compassion for the ten directions of the world, extensively giving with body and life, Always staying away from the defilements of desire and wrong conduct, diligently seeking the unsurpassed body of emptiness. Pure and subtle superior garments, having given in charity for immeasurable kalpas, The wonderful practice of the perfection of giving (dana paramita) is complete, extensively giving to the supreme sons of the Buddhas (Bodhisattvas). Like a yak cherishes its tail, guarding the precepts, able to give up life and endure resentment, Wishing to seek the Buddha's body without laziness, extensively practicing the perfection of diligence (virya paramita). Optimistically observing the meditative states of the Buddhas, the mind joyfully generates wisdom and skillful means, The Sugata's body, which is the most supreme in the Dharma realm, may I be able to obtain it like this. After the good deeds of the Buddhas have been extensively practiced, obtaining the fruit of Bodhi (the fruit of enlightenment) and becoming the most supreme among humans, One should obtain the vast body of emptiness, skillful in staying away from the defilements of dust, pure and without blemish. Away from the marks of self, others, etc., the self-nature is empty, without marks, without words, without attainment, Transcending all the realms of the eyes, the body of the Great Muni (Buddha) is obtained in this way. Away from form and sound, the mind is pure, without birth, without action, originally empty, One should obtain the unmoving body of the Tathagata (Buddha), the Sugata with the ten powers is also like this. Like illusions transforming into various forms, such as elephants, horses, and human forms, The foolish, false, and inverted mind will see the physical form of the Buddha, the Honored One with the ten powers. The immeasurable Sugatas of the past, and the Buddhas of the future are also like this, All have the same unparalleled body of Dharma-nature, equal to the most supreme emptiness of the Dharma realm.

'Sariputra (a disciple of the Buddha)!', those Bodhisattvas who dwell in faith, regarding the most supreme physical forms of the Buddhas and Tathagatas, which are inconceivable, have pure faith and understanding, transcend discrimination, and are free from doubts and regrets.

，后復生起身喜心喜適悅之相，發希有想。

「複次舍利子！云何名為住信菩薩于佛如來妙好音聲不可思議，信解清凈乃至發希有想？舍利子！謂佛如來於彼一切眾會之中所出音聲，皆為調伏隨順作諸善利所有十方世界一切眾生，普遍意樂悉令生喜。然佛如來不作是念：『我能為此苾芻眾會宣說諸法。為此苾芻尼眾會，優婆塞、優婆夷、婆羅門、剎帝利、長者居士、梵眾會等，為其說法。』又佛如來隨宜宣說契經、諷頌、記別、應頌、自說、譬喻、緣起、本事、本生、方廣、希法、論議如是等法，普為一切眾會乃至梵眾，如應宣說。所有上中下根種種差別諸眾生類悉聞法句，而彼法句皆從如來口門而出，隨諸根性各得解了，于其中間亦無語言互相違礙，各各於法明瞭知解。此即如來宿福果報現轉妙音，令諸眾生隨轉解入。

「又舍利子！如來聲者，所出細滑悅意可樂，清凈無垢美妙樂聞，復善明瞭不粗不惡，聞者身喜心無厭倦。聞者心喜喜樂隨生，分明解了咸生愛樂，心意調適，如師子音聲、云雷音聲、海潮音聲、迦陵頻伽微妙音聲、清梵音聲、大鼓音聲、吉祥音聲、柔軟音聲、振響音聲、令彼眾生諸根適悅凈妙音聲、一切眾會忻樂音聲、諸相具足最勝音聲。諸佛如來若此若彼，皆悉具足無量功德清凈音

【現代漢語翻譯】現代漢語譯本：然後，他再次起身，心中充滿喜悅和舒適，生起一種稀有的想法。「舍利子，再者，什麼叫做安住于信心的菩薩，對於佛陀如來的美妙音聲感到不可思議，並以清凈的信解乃至生起稀有的想法呢？舍利子，所謂佛陀如來在一切大眾集會中所發出的聲音，都是爲了調伏、順應和利益十方世界的一切眾生，普遍地使他們心生歡喜。然而，佛陀如來不會這樣想：『我能為這個比丘僧團宣說佛法，為這個比丘尼僧團、優婆塞、優婆夷、婆羅門、剎帝利、長者居士、梵眾等說法。』而且，佛陀如來會根據情況宣說契經（Sutra，佛經）、諷頌（Geya，偈頌）、記別（Vyakarna，預言）、應頌（Gatha，偈頌）、自說（Udana，無問自說）、譬喻（Avadana，故事）、緣起（Nidana，因緣）、本事（Itivrttaka，本生故事）、本生（Jataka，佛陀前世故事）、方廣（Vaipulya，廣大的教義）、希法（Adbhuta-dharma，稀有之法）、論議（Upadesha，教導）等法，普遍地為一切大眾乃至梵眾，如其所應地宣說。所有上、中、下根的各種不同眾生，都能聽到佛法的語句，而這些語句都從如來的口中發出，隨著他們的根性各自理解，其中也沒有語言上的互相沖突，每個人都對佛法有清晰的理解。這就是如來宿世福報所展現的微妙音聲，使眾生隨之轉入理解。「舍利子，再者，如來的聲音，發出時細緻、柔滑、悅耳、令人喜愛，清凈無垢、美妙動聽，而且清晰明瞭、不粗不惡，聽者身心喜悅，沒有厭倦。聽者心中歡喜，喜樂隨之而生，清晰地理解，都生起愛慕之心，心意調和舒適，如同獅子的聲音、云雷的聲音、海潮的聲音、迦陵頻伽（Kalavinka，一種神鳥）的微妙聲音、清凈的梵音、大鼓的聲音、吉祥的聲音、柔軟的聲音、震響的聲音，使眾生的諸根感到舒適愉悅的清凈微妙的聲音，一切大眾都歡喜的聲音，具備各種相的最殊勝的聲音。諸佛如來，無論在此處還是彼處，都完全具備無量功德的清凈音聲。」

【English Translation】 English version: Then, he rises again, with a heart full of joy and comfort, and generates a rare thought. Furthermore, Shariputra, what is it called when a Bodhisattva who dwells in faith regards the wonderful voice of the Tathagata as inconceivable, and with pure understanding, even generates a rare thought? Shariputra, it is when the Tathagata's voice, which is emitted in all assemblies, is for the purpose of subduing, conforming to, and benefiting all sentient beings in the ten directions, universally causing them to rejoice. However, the Tathagata does not think, 'I can expound the Dharma for this assembly of Bhikshus, for this assembly of Bhikshunis, Upasakas, Upasikas, Brahmins, Kshatriyas, elders, householders, Brahma assemblies, etc.' Moreover, the Tathagata expounds the Sutras (契經), Geyas (諷頌), Vyakaranas (記別), Gathas (應頌), Udana (自說), Avadanas (譬喻), Nidanas (緣起), Itivrttakas (本事), Jatakas (本生), Vaipulyas (方廣), Adbhuta-dharmas (希法), Upadeshas (論議), and other such teachings, universally for all assemblies, even the Brahma assemblies, as is appropriate. All beings of various kinds, whether of superior, middling, or inferior faculties, hear the phrases of the Dharma, and these phrases all come from the Tathagata's mouth. According to their respective faculties, they each understand, and there is no contradiction in language among them. Each has a clear understanding of the Dharma. This is the wonderful sound manifested by the Tathagata's past merits, which causes beings to enter into understanding. Furthermore, Shariputra, the Tathagata's voice is fine, smooth, pleasing, delightful, pure, immaculate, beautiful, and pleasant to hear. It is also clear, not coarse, and not harsh. Those who hear it feel joy in body and mind, without weariness. Those who hear it feel joy in their hearts, and joy arises. They understand clearly and all generate love and admiration. Their minds are harmonized and comfortable, like the sound of a lion, the sound of thunder, the sound of the ocean tide, the subtle sound of the Kalavinka (迦陵頻伽), the pure Brahma sound, the sound of a great drum, the auspicious sound, the soft sound, the resounding sound, a pure and subtle sound that makes the faculties of beings feel comfortable and joyful, a sound that all assemblies rejoice in, a most superior sound that possesses all characteristics. The Tathagatas, whether here or there, are all fully endowed with the pure sound of immeasurable merits.

聲。舍利子！此如是等，是為住信菩薩于佛如來妙好音聲不可思議，信解清凈乃至發希有想。」

爾時世尊重明斯義說伽陀曰：

「如來梵音妙聲相，　　所出音聲善調伏，　梵眾不及佛音聲，　　如是諸法皆具足。　佛聲能與慈相應，　　廣大悲心復高勝，　喜舍相應亦復然，　　牟尼聖尊妙音出。　聞聲能息眾生類，　　貪火瞋毒諸不善，　愚癡闇冥亦消除，　　如是音聲皆具足。　種種方處諸人眾，　　普遍一切人類中，　乃至極此閻浮提，　　種種語言佛善了。　眾生隨聞佛音聲，　　地居空居諸天眾，　得聞牟尼妙音聲，　　隨佛音聲能解入。　二足四足及多足，　　無足等類聞佛聲，　隨觸隨聞寂意生，　　彼一切處隨聲轉。　三千大千世界中，　　開明調伏眾生類，　普攝上中下諸根，　　隨佛音聲而善轉。　應調伏者聞解脫，　　離諸分別非分別，　等引心說聖諦門，　　是中無執亦無縛。　無邊眾生聞佛聲，　　聞已息除諸煩惱，　志誠歸命佛法僧，　　聞已戒忍皆具足。　如來最上妙音聲，　　是聲深廣無邊量，　音聲無邊智無邊，　　菩薩智信無疑悔。

佛說大乘菩薩藏正法經卷第七大正藏第 11 冊 No. 0316 佛說大

【現代漢語翻譯】現代漢語譯本『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』像這樣，這就是安住于信心的菩薩對於佛如來（Tathāgata，佛的稱號之一）美妙音聲的不可思議之處，他們以清凈的信解，乃至生起稀有之想。

那時，世尊（Bhagavān，佛的尊稱）爲了重申這個意義，說了偈頌：

『如來（Tathāgata）的梵音（brahma-svara，清凈的音聲）美妙莊嚴，所發出的音聲善於調伏眾生，梵天（Brahmā，印度教中的創造神）的音聲都比不上佛的音聲，像這樣，佛的音聲具足一切功德。佛的音聲與慈悲相應，廣大悲心更是高超殊勝，與喜悅和捨棄相應也是如此，牟尼（Muni，聖者）聖尊發出美妙的音聲。聽到佛的音聲，能夠平息眾生的貪慾之火、嗔恨之毒等不善之念，愚癡的黑暗也能消除，這樣的音聲具足一切功德。在各種不同的地方，各種不同的人群中，普遍在一切人類中，乃至遍及整個閻浮提（Jambudvīpa，我們所居住的這個世界），佛都善於瞭解各種語言。眾生隨著聽到佛的音聲，無論是住在地上的、住在空中的，還是諸天眾，都能聽到牟尼（Muni）的美妙音聲，並隨著佛的音聲而理解和進入佛法。無論是二足、四足還是多足的眾生，還是無足的眾生，聽到佛的音聲，都會隨著接觸和聽聞而生起寂靜之心，他們的一切行為都隨著佛的音聲而轉變。在三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，佛教宇宙觀中的一個宇宙單位）中，佛開示教導並調伏眾生，普遍攝受上、中、下各種根性的眾生，他們都隨著佛的音聲而善於轉變。應被調伏的眾生聽到佛的音聲就能解脫，遠離各種分別和非分別，以平等的心說出聖諦（ārya-satya，佛教的四聖諦）之門，其中沒有執著也沒有束縛。無量無邊的眾生聽到佛的音聲，聽聞之後就能平息各種煩惱，真心誠意地歸依佛、法、僧（Buddha, Dharma, Sangha，佛教的三寶），聽聞之後就能具足戒律和忍辱。如來（Tathāgata）最上美妙的音聲，這種音聲深廣無邊，音聲無邊，智慧也無邊，菩薩的智慧和信心對此沒有絲毫的懷疑和後悔。'

《佛說大乘菩薩藏正法經》卷第七大正藏第11冊 No. 0316 《佛說大》

【English Translation】 English version 『Śāriputra! Thus it is, this is how a Bodhisattva abiding in faith perceives the inconceivable wondrous sound of the Buddha Tathāgata, with pure faith and understanding, even to the point of generating a rare thought.』

At that time, the World Honored One, to clarify this meaning, spoke in verses:

『The Tathāgata』s Brahma-sound is wondrous and adorned, the sound emitted is skillful in subduing beings, even the sound of Brahmā cannot compare to the Buddha』s sound, in this way, the Buddha』s sound is complete with all merits. The Buddha』s sound is in accordance with loving-kindness, the great compassion is even more superior, it is also in accordance with joy and equanimity, the Muni, the Holy One, emits a wondrous sound. Hearing the Buddha』s sound can extinguish the fire of greed, the poison of hatred, and all unwholesome thoughts of beings, the darkness of ignorance can also be eliminated, such a sound is complete with all merits. In various places, among various groups of people, universally among all of humanity, even throughout Jambudvīpa, the Buddha is skilled in understanding all languages. Beings, upon hearing the Buddha』s sound, whether they dwell on land, in the sky, or among the heavenly hosts, can hear the wondrous sound of the Muni, and through the Buddha』s sound, they can understand and enter the Dharma. Whether they are two-legged, four-legged, or many-legged beings, or even those without legs, upon hearing the Buddha』s sound, they will, through contact and hearing, generate a peaceful mind, and all their actions will transform according to the Buddha』s sound. In the three thousand great thousand worlds, the Buddha teaches and subdues beings, universally embracing beings of superior, middling, and inferior faculties, they all transform skillfully according to the Buddha』s sound. Those who should be subdued, upon hearing the Buddha』s sound, can attain liberation, free from all discriminations and non-discriminations, with an equanimous mind, they speak of the gate of the Noble Truths, wherein there is neither attachment nor bondage. Countless beings, upon hearing the Buddha』s sound, having heard it, can extinguish all afflictions, sincerely take refuge in the Buddha, Dharma, and Sangha, and having heard it, they can be complete with precepts and patience. The Tathāgata』s supreme and wondrous sound, this sound is profound and boundless, the sound is boundless, and the wisdom is boundless, the Bodhisattva』s wisdom and faith have no doubt or regret about this.』

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury, Volume 7 Taisho Tripitaka Volume 11, No. 0316, The Buddha Speaks of the Great

乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第八

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯如來不思議品第四之二

「複次舍利子！云何名為住信菩薩于佛如來最上大智不可思議，信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想？舍利子！諸佛如來以無礙知見轉一切法。

「複次舍利子！我今為汝譬喻宣說發明如來智波羅蜜多，令彼住信菩薩信解清凈乃至發希有想。舍利子！譬如殑伽沙等諸世界中，一切草木枝葉莖幹，總取為四指份量，中或有人攝聚一處，聚一處已用火焚之，焚已一切悉成灰燼，散擲于彼殑伽沙數一切世界大海之中，其灰在海經百千歲分佈。而有如來智力圓滿具足，能于彼彼大海之中，取彼彼灰分佈於彼一切世界，謂若干灰、若干世界、若干根本、若干蘊聚、若干枝葉，悉布在於若干方處而無減失。何以故？諸佛如來於法界中善覺了故，以其覺了而悉能知如是若干一切世界廣大所作。如來、應供、正等正覺具大威德，有大神通、廣大名稱，世間若有諸善男子善女人等，于佛如來最上大智，信解清凈離分別者，皆是如來慈心建立，現證一切善根邊際，而復作盡諸苦邊際。何以故？諸佛如來於法界中善覺了故。若有能于佛如

【現代漢語翻譯】現代漢語譯本《乘菩薩藏正法經》

佛說大乘菩薩藏正法經卷第八

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯如來不思議品第四之二

『再者，舍利子（佛陀十大弟子之一，以智慧著稱）！什麼叫做安住于信心的菩薩，對於佛陀如來最上大智（佛陀的無上智慧）不可思議，信解清凈，超越分別，遠離一切疑惑悔恨，之後又生起身心喜悅的感受，並生起稀有之想？舍利子！諸佛如來以無礙的知見（沒有任何障礙的智慧和見解）運轉一切法（宇宙萬物）。』

『再者，舍利子！我現在為你用譬喻來宣說闡明如來智波羅蜜多（佛陀智慧的圓滿），使那些安住于信心的菩薩，信解清凈，乃至生起稀有之想。舍利子！譬如恒河沙數（數量極多）的世界中，一切草木枝葉莖幹，總共取為四指的量，其中或許有人將它們聚集在一處，聚集之後用火焚燒，焚燒后一切都變成灰燼，散擲于那恒河沙數的一切世界的大海之中，這些灰燼在海中經過百千年的分佈。而有如來智力圓滿具足，能在那各個大海之中，取回那些灰燼，分佈於那一切世界，說若干灰、若干世界、若干根本、若干蘊聚（構成生命的五種要素：色、受、想、行、識）、若干枝葉，都分佈在若干方位而沒有減少。為什麼呢？諸佛如來對於法界（宇宙萬物所存在的空間）之中善於覺悟瞭解，因為覺悟瞭解而能夠知道像這樣若干一切世界廣大所作。如來、應供（值得供養）、正等正覺（完全覺悟）具大威德（具有強大的力量和德行），有大神通（不可思議的能力）、廣大名稱，世間如果有善男子善女人等，對於佛陀如來最上大智，信解清凈遠離分別的人，都是如來慈悲心所建立，現證一切善根的邊際，並且能夠達到一切痛苦的盡頭。為什麼呢？諸佛如來對於法界之中善於覺悟瞭解。如果有人能夠對於佛如』

【English Translation】 English version The Sutra of the Right Dharma of the Bodhisattva Treasury

The Great Vehicle Sutra of the Right Dharma of the Bodhisattva Treasury, Volume Eight, Spoken by the Buddha

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, and the Purple-Robed Monk, Chen Fa Hu, etc., by Imperial Decree from the Western Heaven, the Second Part of the Inconceivable Qualities of the Tathagata, Chapter Four

'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! What is called a Bodhisattva who dwells in faith, regarding the supreme great wisdom (the Buddha's unsurpassed wisdom) of the Buddha Tathagata as inconceivable, with pure understanding through faith, transcending discrimination, free from all doubts and regrets, and then experiencing joy in body and mind, and giving rise to a rare thought? Shariputra! The Buddhas Tathagatas turn all dharmas (all things in the universe) with unobstructed knowledge and vision (wisdom and insight without any obstacles).'

'Furthermore, Shariputra! I will now explain and elucidate the Paramita (perfection) of the Tathagata's wisdom through a metaphor for you, so that those Bodhisattvas who dwell in faith may have pure understanding through faith, and even give rise to a rare thought. Shariputra! For example, in worlds as numerous as the sands of the Ganges River (an extremely large number), if all the grasses, trees, branches, leaves, stems, and trunks were taken, amounting to the measure of four fingers, and someone were to gather them in one place, and after gathering them, burn them with fire, and after burning, all would become ashes, and these ashes were scattered into the oceans of all those worlds as numerous as the sands of the Ganges, and these ashes were distributed in the sea for hundreds of thousands of years. And there is the Tathagata's wisdom power, complete and perfect, able to take back those ashes from those various oceans, and distribute them in all those worlds, saying, so many ashes, so many worlds, so many roots, so many aggregates (the five elements that constitute life: form, feeling, perception, mental formations, and consciousness), so many branches and leaves, all distributed in various directions without any loss. Why is that? Because the Buddhas Tathagatas are skilled in understanding and realizing the Dharma realm (the space where all things exist), and because of this understanding, they are able to know the vast actions of all those worlds. The Tathagata, Arhat (worthy of offering), Samyaksambuddha (fully enlightened one), possesses great power and virtue, has great supernatural powers (inconceivable abilities), and a great reputation. If there are good men and good women in the world who, regarding the supreme great wisdom of the Buddha Tathagata, have pure understanding through faith and are free from discrimination, they are all established by the compassionate heart of the Tathagata, and they realize the limits of all good roots, and are able to reach the end of all suffering. Why is that? Because the Buddhas Tathagatas are skilled in understanding and realizing the Dharma realm. If someone is able to regarding the Buddha as'

來所發生一念信解心者，所獲功德而不壞失。

「又舍利子！我今復說譬喻顯明斯義，或有智人於我喻說而能解了。譬如有人壽限百歲，或於一時取以一毛端量一渧之水析作百分，持詣佛所，作是白言：『世尊！我今持此水渧寄置佛所。后復來取，佛當與我。』佛即受之，以其水渧置在殑伽河中，隨流泛溢次第入于大海之中。爾時彼人過百歲已來詣佛所，作是白言：『世尊！我昔以水渧寄在佛所，愿佛今時還當授我。』舍利子！如來、應供、正等正覺最上大智圓滿具足，即于大海之中取彼先寄一毛端量析百分者一渧之水，授與彼人。其一渧水，不為海水損觸壞失。舍利子！我所說喻表示分明，況復有人能見是義。如是水渧經久時中，以如來智力而不能壞。如來、應供、正等正覺亦復如是。若善男子善女人能于如來如是大智，信解清凈離分別者，皆是如來慈心建立，緣佛功德空中雨華，現證一切善根邊際，而復作盡諸苦邊際。何以故？諸佛如來於法界中善覺了故。若有能于佛如來所發生一念信解心者，所獲功德而不壞失。」

爾時尊者舍利子白佛言：「世尊！諸佛如來離如來智慧轉諸法不？」

佛言：「不也。舍利子！」

是時舍利子復白佛言：「當何名為智？何名為識？」

「舍利子

【現代漢語翻譯】現代漢語譯本：「又舍利子！我再說一個比喻來闡明這個道理，或許有智慧的人能通過我的比喻理解。比如，有個人壽命一百歲，他取一根毛髮尖端所能沾取的一滴水，將其分成一百份，然後拿著這一份來到佛陀面前，說道：『世尊！我今天把這滴水寄存在您這裡。以後我再來取，請佛陀還給我。』佛陀接受了，把這滴水放在恒河中，讓它隨著水流逐漸流入大海。那時，這個人過了一百年後來到佛陀面前，說道：『世尊！我以前寄存在您這裡一滴水，希望您現在還給我。』舍利子！如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛陀）具有最上圓滿的大智慧，他能從大海中取出之前寄存在他那裡的一毛端量分成一百份的那一滴水，還給那個人。這滴水不會因為海水的接觸而損壞或消失。舍利子！我所說的比喻已經很清楚了，更何況有人能理解這個道理。就像這滴水經過很長時間，憑藉如來的智慧力量也不會損壞一樣。如來、應供、正等正覺也是如此。如果善男子、善女人能對如來如此的大智慧，產生清凈的信心和理解，不加分別，他們都是如來慈悲心所建立的，他們會像佛陀的功德在空中降下花雨一樣，親身證悟一切善根的邊際，並且最終達到一切痛苦的盡頭。為什麼呢？因為諸佛如來對法界（Dharmadhatu，宇宙萬法所依之處）有徹底的覺悟。如果有人能對佛如來生起一念的信心和理解，他所獲得的功德是不會消失的。」

當時，尊者舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）問佛陀說：「世尊！諸佛如來能否離開如來的智慧來轉變諸法（Dharma，宇宙萬法）呢？」

佛陀說：「不能，舍利子！」

這時，舍利子又問佛陀說：「那麼，什麼叫做智（Jnana，智慧）？什麼叫做識（Vijnana，意識）？」

「舍利子！

【English Translation】 English version: Furthermore, Shariputra! I will now explain this meaning with another analogy, so that wise people may understand through my parable. Suppose a person has a lifespan of one hundred years. He takes a drop of water, the amount that can be held on the tip of a single hair, divides it into one hundred parts, and brings one of these parts to the Buddha, saying: 『World Honored One! I am now entrusting this drop of water to you. I will come back later to retrieve it, and I ask that the Buddha return it to me.』 The Buddha accepts it and places the drop of water into the Ganges River, where it flows into the ocean. Then, after one hundred years, that person comes to the Buddha and says: 『World Honored One! I entrusted a drop of water to you before, and I hope you will return it to me now.』 Shariputra! The Tathagata (Buddha's title), the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened Buddha), possesses the supreme and perfect great wisdom. He can take that one drop of water, which was previously entrusted to him, from the ocean, the one that was divided into one hundred parts from the amount held on the tip of a single hair, and give it back to that person. That one drop of water will not be damaged or lost by the contact with the seawater. Shariputra! The analogy I have given is clear, let alone if someone can understand this meaning. Just as that drop of water, after a long time, will not be destroyed by the power of the Tathagata's wisdom, so it is with the Tathagata, the Arhat, the Samyaksambuddha. If a good man or good woman can have pure faith and understanding in the great wisdom of the Tathagata, without discrimination, they are all established by the compassionate heart of the Tathagata. They will, like the merit of the Buddha raining down flowers in the sky, personally realize the boundary of all good roots, and ultimately reach the end of all suffering. Why is this so? Because all Buddhas and Tathagatas have a thorough understanding of the Dharmadhatu (the realm of all phenomena). If someone can generate a single thought of faith and understanding in the Buddha Tathagata, the merit they obtain will not be lost.」

At that time, the Venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha: 「World Honored One! Can the Buddhas and Tathagatas transform all dharmas (universal laws) apart from the wisdom of the Tathagata?」

The Buddha said: 「No, Shariputra!」

Then, Shariputra asked the Buddha again: 「Then, what is called Jnana (wisdom)? And what is called Vijnana (consciousness)?」

「Shariputra!

！當知識者住於四處：一者，識隨色住、色緣色住，而常親近增長堅牢廣大所成。二者，識隨受住、受緣受住，而常親近增長堅牢廣大所成。三者，識隨想住、想緣想住，而常親近增長堅牢廣大所成。四者，識隨行住、行緣行住，而常親近增長堅牢廣大所成。此說名識。何名為智？謂住五取蘊中智蘊了知，此說名智。若復地界、水界、火界、風界、空界，識各了知住于識界，此說名識。若復識於法界有所分別，此說名智。若複眼所了知色中施設，耳所了知聲中施設，鼻所了知香中施設，舌所了知味中施設，身所了知觸中施設，意所了知法中施設，此說名識。若復內心寂靜外無所行，以智收攝，無有少法而可分別亦不離分別，此說名智。若復所緣識生、作意識生、分別識生，此說名識。若復無所執、無所取、無所緣、無表了，此說名智。若復有為所行法中識有所住，識于有為中行，此說名識。若於無為法中無識可行，若無為智即說名智。若是識于生住滅法中了別無生無滅無住，此說名識。舍利子！于如是等諸法之中，如是名識，如是名智。是故當知，如來大智不可思議，住信菩薩信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「所有殑伽沙數等，　

【現代漢語翻譯】現代漢語譯本當有知者安住於四種境地時：第一種，意識隨著色（rupa，物質現象）而安住，以色為緣而安住，並且常常親近、增長、堅固、廣大所形成的（意識）。第二種，意識隨著受（vedana，感受）而安住，以受為緣而安住，並且常常親近、增長、堅固、廣大所形成的（意識）。第三種，意識隨著想（samjna，知覺）而安住，以想為緣而安住，並且常常親近、增長、堅固、廣大所形成的（意識）。第四種，意識隨著行（samskara，意志）而安住，以行為緣而安住，並且常常親近、增長、堅固、廣大所形成的（意識）。這被稱為『識』（vijnana，意識）。什麼被稱為『智』（jnana，智慧）呢？是指安住在五取蘊（panca-upadanakkhandha，五種執著的聚合）中，以智慧了知，這被稱為『智』。如果地界（prthivi-dhatu，地元素）、水界（apo-dhatu，水元素）、火界（tejo-dhatu，火元素）、風界（vayo-dhatu，風元素）、空界（akasa-dhatu，空元素），意識各自了知並安住于意識界，這被稱為『識』。如果意識對於法界（dharma-dhatu，法界）有所分別，這被稱為『智』。如果眼睛所了知的色（rupa，物質現象）中施設，耳朵所了知的聲（shabda，聲音）中施設，鼻子所了知的香（gandha，氣味）中施設，舌頭所了知的味（rasa，味道）中施設，身體所了知的觸（sparsha，觸感）中施設，意識所了知的法（dharma，現象）中施設，這被稱為『識』。如果內心寂靜，外在沒有行為，以智慧收攝，沒有絲毫法可以分別，也不離開分別，這被稱為『智』。如果所緣（alambana，對像）生起意識，產生意識，分別意識生起，這被稱為『識』。如果無所執著、無所取、無所緣、無所表述，這被稱為『智』。如果意識安住在有為（samskrta，有生滅的）所行之法中，意識在有為中執行，這被稱為『識』。如果在無為（asamskrta，無生滅的）法中沒有意識可以執行，如果無為的智慧，就稱為『智』。如果意識在生、住、滅的法中，了別無生、無滅、無住，這被稱為『識』。舍利子（Sariputra）！在像這樣的諸法之中，這樣稱為『識』，這樣稱為『智』。因此應當知道，如來（Tathagata）的大智慧不可思議，安住在信心的菩薩（Bodhisattva）信解清凈，超越分別、遠離一切疑惑悔恨，之後又生起身喜、心喜、適悅的現象，發起稀有之想。那時，世尊（Bhagavan）爲了重申這個意義，說了偈頌：『所有恒河沙數等，』

【English Translation】 English version When a knower dwells in four places: first, consciousness dwells with form (rupa), dwells with form as its condition, and constantly approaches, increases, becomes firm, and becomes vast. Second, consciousness dwells with feeling (vedana), dwells with feeling as its condition, and constantly approaches, increases, becomes firm, and becomes vast. Third, consciousness dwells with perception (samjna), dwells with perception as its condition, and constantly approaches, increases, becomes firm, and becomes vast. Fourth, consciousness dwells with volitions (samskara), dwells with volitions as its condition, and constantly approaches, increases, becomes firm, and becomes vast. This is called 『consciousness』 (vijnana). What is called 『wisdom』 (jnana)? It refers to the wisdom that understands while dwelling in the five aggregates of clinging (panca-upadanakkhandha), this is called 『wisdom』. If the earth element (prthivi-dhatu), water element (apo-dhatu), fire element (tejo-dhatu), wind element (vayo-dhatu), and space element (akasa-dhatu), each are understood by consciousness and dwell in the realm of consciousness, this is called 『consciousness』. If consciousness makes distinctions in the realm of phenomena (dharma-dhatu), this is called 『wisdom』. If what is established in the form (rupa) known by the eye, what is established in the sound (shabda) known by the ear, what is established in the smell (gandha) known by the nose, what is established in the taste (rasa) known by the tongue, what is established in the touch (sparsha) known by the body, what is established in the phenomena (dharma) known by the mind, this is called 『consciousness』. If the inner mind is tranquil and there is no external action, and it is gathered by wisdom, there is no phenomenon that can be distinguished, nor is it separate from distinction, this is called 『wisdom』. If consciousness arises from an object (alambana), if consciousness arises, if discriminating consciousness arises, this is called 『consciousness』. If there is no clinging, no grasping, no object, no expression, this is called 『wisdom』. If consciousness dwells in the conditioned (samskrta) phenomena, if consciousness operates in the conditioned, this is called 『consciousness』. If there is no consciousness that can operate in the unconditioned (asamskrta) phenomena, if it is the wisdom of the unconditioned, it is called 『wisdom』. If consciousness understands the non-arising, non-cessation, and non-dwelling in the phenomena of arising, dwelling, and ceasing, this is called 『consciousness』. Sariputra! Among such phenomena, this is called 『consciousness』, and this is called 『wisdom』. Therefore, it should be known that the great wisdom of the Tathagata is inconceivable, and the Bodhisattva who dwells in faith has pure understanding, transcends distinctions, is free from all doubts and regrets, and then arises with the appearance of bodily joy, mental joy, and pleasure, and generates a rare thought. Then, the Bhagavan, to reiterate this meaning, spoke the following verse: 『All like the sands of the Ganges,』

十方世界諸草木，　若人焚爇悉成灰，　　置大海中百千歲。　佛十力尊微妙智，　　后復能取海中灰，　若干根種及諸方，　　而悉分佈無減失。　心持十方眾生界，　　貪瞋癡行悉了知，　一切意樂及所行，　　無增無減皆悟解。　大智十力世間尊，　　十方乃至遍法界，　調御不生分別心，　　一切佛子皆信解。

「複次舍利子！云何名為如來微妙光明不可思議，住信菩薩信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想？謂佛、如來、應供、正等正覺於法界中善能覺了所有光明廣大微妙，而此三千大千世界總攝一切，普遍光明炎赫照曜，如無雲覆翳日光高出。如來、應供、正等正覺亦復如是，於此三千大千世界廣大光明炎赫照曜，映蔽大地所有一切星宿山石、藥木燈光及大火聚，超出最勝廣大微妙明焰熾盛，至於日月光明，及四大王天所化宮殿、身莊嚴具等諸光明，三十三天、夜摩天、兜率天、化樂天、他化自在天所化宮殿、身莊嚴具等諸光明，彼梵眾天、梵輔天、梵會天、大梵天所化宮殿、身莊嚴具等諸光明，超出最勝廣大微妙明焰熾盛。彼少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善見天

【現代漢語翻譯】現代漢語譯本十方世界的所有草木，如果有人焚燒它們使之全部成灰，然後將灰燼置於大海中經歷百千歲。佛陀以十力（佛的十種力量）的尊貴和微妙智慧，之後又能從海中取出這些灰燼，按照它們原有的根種和方位，將它們全部重新分佈，沒有絲毫減少或遺失。佛陀的心能容納十方世界的所有眾生，完全瞭解他們的貪婪、嗔恨和愚癡的行為，以及他們的一切意願和行為，沒有增加也沒有減少，全部都能領悟和理解。擁有大智慧和十力的世間尊者，其光明遍佈十方乃至整個法界，調御眾生而不生分別之心，一切佛的弟子都對此深信不疑。

『再者，舍利子！什麼叫做如來微妙光明不可思議，使安住于信心的菩薩生起清凈的信解，超越分別，遠離疑惑和後悔，之後又生起身心喜悅的感受，併產生稀有的想法呢？』『所謂佛、如來、應供、正等正覺在法界中善於覺悟所有光明廣大而微妙，而這三千大千世界總攝一切，普遍光明熾盛照耀，如同沒有云層遮蔽的太陽高高昇起。如來、應供、正等正覺也是如此，在這三千大千世界中，廣大光明熾盛照耀，遮蔽了大地所有一切星宿、山石、藥木、燈光以及巨大的火焰，超出最殊勝、廣大、微妙的明焰熾盛，甚至超過了日月的光明，以及四大王天所化現的宮殿、身體裝飾等各種光明，三十三天、夜摩天、兜率天、化樂天、他化自在天所化現的宮殿、身體裝飾等各種光明，還有梵眾天、梵輔天、梵會天、大梵天所化現的宮殿、身體裝飾等各種光明，都超出最殊勝、廣大、微妙的明焰熾盛。』『那些少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善見天』

【English Translation】 English version All the plants and trees in the ten directions of the world, if someone were to burn them all to ashes, and then place the ashes in the great ocean for hundreds of thousands of years. The Buddha, with the ten powers (ten strengths of a Buddha) and subtle wisdom, could later retrieve these ashes from the ocean, and according to their original roots and directions, redistribute them all without any loss or diminution. The Buddha's mind can hold all sentient beings in the ten directions, fully understanding their actions of greed, hatred, and ignorance, as well as all their intentions and behaviors, without increase or decrease, all of which can be comprehended and understood. The World Honored One, with great wisdom and ten powers, whose light pervades the ten directions and even the entire Dharma realm, regulates beings without generating discriminatory thoughts, and all disciples of the Buddha deeply believe and understand this.

'Furthermore, Shariputra! What is called the inconceivable subtle light of the Tathagata, which enables Bodhisattvas who dwell in faith to generate pure understanding, transcend discrimination, be free from doubt and regret, and then experience joy in body and mind, and give rise to rare thoughts?' 'It is said that the Buddha, the Tathagata, the Arhat, the Samyak-sambuddha, is skilled in realizing all the vast and subtle lights in the Dharma realm, and this great chiliocosm encompasses everything, with universal light shining brightly, like the sun rising high without cloud cover. The Tathagata, the Arhat, the Samyak-sambuddha is also like this, in this great chiliocosm, the vast light shines brightly, obscuring all the stars, mountains, rocks, medicinal plants, lamplight, and great fires on the earth, surpassing the most supreme, vast, and subtle bright flames, even exceeding the light of the sun and moon, as well as the various lights of the palaces and body ornaments transformed by the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, and the various lights of the palaces and body ornaments transformed by the Brahma Assembly Heaven, the Brahma Retinue Heaven, the Great Brahma Heaven, all surpassing the most supreme, vast, and subtle bright flames.' 'Those of the Lesser Light Heaven, the Immeasurable Light Heaven, the Light Sound Heaven, the Lesser Purity Heaven, the Immeasurable Purity Heaven, the Universal Purity Heaven, the Cloudless Heaven, the Blessed Birth Heaven, the Fruitful Heaven, the Non-Perception Heaven, the No-Affliction Heaven, the No-Heat Heaven, the Good View Heaven'

、善現天、色究竟天，所化宮殿、身莊嚴具諸光明中，如來，應供，正等正覺清凈光明，超出最勝廣大微妙明焰熾盛。何以故？如來圓滿廣大無量戒、定、慧、解脫、解脫知見故。舍利子！若此三千大千世界一切光明施設表示，比佛如來所有光明，百分不及一，乃至烏波尼殺曇分皆不及一。譬如世間常等真金，置於閻浮檀金聚中，而彼常金無有光明，亦不炎赫不能照曜。而此三千大千世界所有一切光明施設表示，于佛如來最上光中，悉無光明炎赫照曜。如來光者，無有過上、廣大最勝亦無分限，極善業報現前隨轉，於此三千大千世界之中廣大照曜，不以日月晝夜時分所照為明。如來悲愍世間一切眾生，普令安住凈圓光中。如來、應供、正等正覺乃于阿僧祇世界之中廣大照曜。何以故？如來已得最上波羅蜜多及般若波羅蜜多故。

「舍利子！我今復說譬喻以明斯義。譬如有人取此三千大千世界大地諸土盡末為塵，持詣東方，過一世界下一塵點，第二世界復下一點；如是乃至南西北方，各各世界悉下塵點。舍利子！于汝意云何？而彼塵末于諸世界盡邊際不？」

舍利子言：「不也。世尊！不也。善逝！」

佛言：「舍利子！如來、應供、正等正覺亦復如是。于彼一切世界之中，以凈光明廣大照曜，而諸

【現代漢語翻譯】現代漢語譯本：須菩提天、色究竟天（均為佛教中的天界名稱），在這些天界所化現的宮殿、身體裝飾以及各種光明中，如來（佛的稱號），應供（值得供養的人），正等正覺（完全覺悟的人）的清凈光明，超越了最殊勝、廣大、微妙、明亮、熾盛的光芒。這是為什麼呢？因為如來圓滿具足了廣大無量的戒、定、慧、解脫、解脫知見（佛教修行的五個方面）。舍利子！如果將這三千大千世界（佛教宇宙觀中的一個宇宙單位）的一切光明都拿來比較，與佛如來的所有光明相比，百分之一都比不上，乃至烏波尼殺曇分（極小的單位）都比不上。譬如世間普通的真金，放在閻浮檀金（一種珍貴的金色）堆中，那些普通的金子就沒有光芒，也不閃耀，不能照亮。而這三千大千世界所有的一切光明，在佛如來最上的光明中，都失去了光芒，不再閃耀照亮。如來的光明，沒有比它更殊勝、廣大、最強的，也沒有界限，是極善業報的顯現和隨之而來的轉變，在這三千大千世界中廣大照耀，不是日月晝夜的光明所能比擬的。如來慈悲憐憫世間一切眾生，普遍讓他們安住在清凈圓滿的光明中。如來、應供、正等正覺的光明，在無數（阿僧祇）世界中廣大照耀。這是為什麼呢？因為如來已經獲得了最上的波羅蜜多（到達彼岸的方法）和般若波羅蜜多（智慧到達彼岸的方法）。舍利子！我現在再說一個比喻來闡明這個道理。譬如有人把這三千大千世界的大地上的所有泥土都磨成塵埃，拿著這些塵埃向東方走，每經過一個世界就撒下一粒塵埃，第二個世界再撒下一粒，像這樣一直到南方、西方、北方，每個世界都撒下一粒塵埃。舍利子！你認為怎麼樣？這些塵埃在這些世界中能有盡頭嗎？舍利子回答說：『不能，世尊！不能，善逝（佛的稱號）！』佛說：『舍利子！如來、應供、正等正覺也是這樣。在所有這些世界中，用清凈的光明廣大照耀，而這些'

【English Translation】 English version: In the palaces, bodily adornments, and various lights manifested in the realms of Śuddhāvāsa (Pure Abodes) and Akaniṣṭha (the highest of the form realms), the pure light of the Tathāgata (the thus-gone one, an epithet of the Buddha), the Arhat (worthy one), the Samyaksaṃbuddha (perfectly enlightened one), surpasses the most excellent, vast, subtle, bright, and blazing light. Why is this so? Because the Tathāgata has perfected the vast and immeasurable precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation (the five aspects of Buddhist practice). Śāriputra! If all the lights of this three-thousand-great-thousand world (a unit of the Buddhist cosmology) were to be compared to the light of the Tathāgata, they would not equal one hundredth part, not even an upaniṣad-part (an extremely small unit). It is like ordinary gold placed among a heap of Jāmbūnada gold (a precious gold), where the ordinary gold has no light, does not shine, and cannot illuminate. And all the lights of this three-thousand-great-thousand world, in the supreme light of the Tathāgata, lose their light, their shine, and their illumination. The light of the Tathāgata is unsurpassed, vast, and most excellent, without limit, a manifestation of extremely good karma, and it shines broadly throughout this three-thousand-great-thousand world, not like the light of the sun and moon, which is limited by day and night. The Tathāgata, with compassion for all beings in the world, universally causes them to dwell in pure and perfect light. The light of the Tathāgata, the Arhat, the Samyaksaṃbuddha, shines broadly throughout countless (asaṃkhya) worlds. Why is this so? Because the Tathāgata has attained the supreme pāramitā (perfection) and the prajñāpāramitā (perfection of wisdom). Śāriputra! I will now give another simile to clarify this meaning. Suppose someone were to take all the soil of this three-thousand-great-thousand world, grind it into dust, and carry this dust to the east, dropping one speck of dust after passing one world, and another speck after passing the second world; and so on to the south, west, and north, dropping a speck of dust in each world. Śāriputra! What do you think? Would there be an end to these specks of dust in these worlds? Śāriputra replied, 'No, Lord! No, Sugata (an epithet of the Buddha)!' The Buddha said, 'Śāriputra! The Tathāgata, the Arhat, the Samyaksaṃbuddha is also like this. In all these worlds, he shines broadly with pure light, and these'

光明比佛光明，百分不及一，乃至烏波尼殺曇分皆不及一。何以故？如來、應供、正等正覺已得最上波羅蜜多及般若波羅蜜多故。

「又舍利子！大地所有草木樹林鐵圍諸山，乃至須彌山王，皆是如來大光明力所任持故，乃於三千大千世界廣大照曜。然其下劣眾生不能信解，或有眾生不能瞻見如來圓光，或有眾生於圓光中廣大瞻睹，或有一俱盧舍見佛光者，或有一由旬內見佛光者，或有三千大千世界之內見佛光者。又舍利子！如來光明，何人能于百千世界悉瞻睹者？謂諸登地菩薩能于無邊一切世界見佛光明。如來悲愍一切眾生，盡虛空界及眾生界，以凈光明普遍照曜。彼住信菩薩聞是說已，信解清凈，超越分別，離諸疑悔，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「所有日月諸光明，　　帝釋梵王光明等，　乃至色究竟天光，　　而悉不及佛光相。　色究竟天等諸光，　　乃至三千大千界，　比佛一毛孔中光，　　十六分中不及一。　虛空光明為廣大，　　眾生廣大亦復然，　若睹如來凈光明，　　無邊無際虛空等。　應化度者見佛光，　　不比世間生盲類，　彼不能見日光明，　　返謂日光無所有。　下劣眾生亦如是，　　佛以光明常照曜，　

【現代漢語翻譯】現代漢語譯本佛的光明比其他光明更加殊勝，即使是其他佛的光明，也比不上佛光的百分之一，乃至烏波尼殺曇（upanishad，奧義書）所描述的微小部分也比不上。這是為什麼呢？因為如來（tathagata，佛的稱號）、應供（arhat，值得供養的人）、正等正覺（samyaksambuddha，完全覺悟者）已經獲得了最上波羅蜜多（paramita，到達彼岸）和般若波羅蜜多（prajnaparamita，智慧的完美）的緣故。『又舍利子（sariputra，佛陀的十大弟子之一）！大地上所有的草木樹林、鐵圍山（cakravada，環繞世界的山脈）等山，乃至須彌山王（sumeru，宇宙中心的神山），都是如來大光明力量所支撐的，因此能夠在三千大千世界（trisahasra-mahasahasra-lokadhatu，佛教宇宙觀中的最大世界）中廣大照耀。然而，那些下劣的眾生不能相信和理解，有些眾生不能看到如來的圓光，有些眾生在圓光中能夠廣大地看到，有些眾生在一俱盧舍（krosa，古代印度長度單位）的範圍內看到佛光，有些眾生在一由旬（yojana，古代印度長度單位）內看到佛光，有些眾生在三千大千世界之內看到佛光。又舍利子！如來的光明，有誰能夠在百千世界中都看到呢？只有那些登地菩薩（bhumi，菩薩修行的十個階段）能夠在無邊的一切世界中看到佛的光明。如來悲憫一切眾生，以清凈的光明普遍照耀整個虛空界和眾生界。那些安住于信心的菩薩聽到這些話后，信心清凈，超越了分別，遠離了疑惑和後悔，之後又生起身心喜悅的感受，並生起稀有的想法。』這時，世尊（bhagavan，佛的尊稱）爲了重申這個道理，說了偈頌：『所有日月的光明，帝釋（indra，天神之王）和梵王（brahma，創造之神）的光明等，乃至色究竟天（akanistha，色界最高層天）的光明，都比不上佛的光明。色究竟天等諸光明，乃至三千大千世界的光明，比佛一個毛孔中的光明，連十六分之一都比不上。虛空的光明是廣大的，眾生也是廣大的，如果能看到如來的清凈光明，就如同無邊無際的虛空一樣。那些應該被佛度化的人能夠看到佛光，這和世間那些天生的盲人不一樣，他們看不到太陽的光明，反而認為太陽的光明不存在。下劣的眾生也是這樣，佛用光明常常照耀他們，他們卻不能理解。』

【English Translation】 English version The light of the Buddha is more excellent than other lights; even the light of other Buddhas is not comparable to one percent of the Buddha's light, not even the smallest fraction described in the Upanishads (upanishad). Why is this so? Because the Tathagata (tathagata, the title of the Buddha), Arhat (arhat, one who is worthy of offerings), and Samyaksambuddha (samyaksambuddha, the fully enlightened one) have already attained the supreme Paramita (paramita, reaching the other shore) and Prajnaparamita (prajnaparamita, the perfection of wisdom). 『Furthermore, Sariputra (sariputra, one of the ten great disciples of the Buddha)! All the grasses, trees, forests, and mountains on the earth, including the Iron Mountain Range (cakravada, the mountain range surrounding the world), and even Mount Sumeru (sumeru, the divine mountain at the center of the universe), are all supported by the great light power of the Tathagata, and therefore can shine widely throughout the three thousand great thousand worlds (trisahasra-mahasahasra-lokadhatu, the largest world in Buddhist cosmology). However, those inferior beings cannot believe and understand, some beings cannot see the Buddha's halo, some beings can see widely in the halo, some beings see the Buddha's light within one krosa (krosa, an ancient Indian unit of length), some beings see the Buddha's light within one yojana (yojana, an ancient Indian unit of length), and some beings see the Buddha's light within the three thousand great thousand worlds. Furthermore, Sariputra! Who can see the light of the Tathagata in hundreds of thousands of worlds? Only those Bodhisattvas (bhumi, the ten stages of Bodhisattva practice) who have attained the stages can see the Buddha's light in all the boundless worlds. The Tathagata has compassion for all beings, and with pure light, universally illuminates the entire space realm and the realm of beings. Those Bodhisattvas who dwell in faith, upon hearing these words, have pure faith, transcend discrimination, are free from doubt and regret, and then experience joy in body and mind, and give rise to rare thoughts.』 At this time, the World Honored One (bhagavan, an honorific title for the Buddha), in order to reiterate this principle, spoke the following verses: 『All the light of the sun and moon, the light of Indra (indra, the king of the gods) and Brahma (brahma, the creator god), and even the light of the Akanistha Heaven (akanistha, the highest heaven in the realm of form), are not comparable to the light of the Buddha. The lights of the Akanistha Heaven and other lights, even the lights of the three thousand great thousand worlds, are not comparable to even one-sixteenth of the light from one pore of the Buddha. The light of space is vast, and beings are also vast. If one can see the pure light of the Tathagata, it is like the boundless and limitless space. Those who are to be saved by the Buddha can see the Buddha's light, which is different from those who are born blind in the world. They cannot see the light of the sun, and instead think that the light of the sun does not exist. Inferior beings are also like this; the Buddha constantly illuminates them with light, but they cannot understand.』

自不能睹凈光明，　　返謂佛光無所有。　諸有見佛圓光者，　　或俱盧舍或由旬，　或復三千世界中，　　而能睹佛光明相。　八地九地及十地，　　已登地位諸菩薩，　悉能安住大地中，　　睹佛光明具大慧。　菩薩趣向佛大慧，　　依止無邊光明輪，　作諸佛事利眾生，　　諸佛剎土不思議。　諸佛如來不思議，　　不思議光亦復然，　不思議開凈信心，　　諸福蘊門不思議。

「複次舍利子！云何名為如來圓滿戒定不可思議，住信菩薩信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想？舍利子！如來正實之語作如是說：『世間所生一切眾生，若凈戒蘊，清凈身業、清凈語業、清凈意業，而諸眾生於世間生、於世間老，不染世法，得婆羅門離罪之法，復得沙門寂靜觀想三摩地法，當得最上波羅蜜多。』如來又以正實之語作如是說：『我不見有世間一切若魔若梵、若沙門婆羅門、天人阿修羅等，而能清凈戒蘊、定蘊，同佛如來無量清凈戒定蘊者。』何以故？如來、應供、正等正覺已得最上波羅蜜多，已得戒定波羅蜜多。

「舍利子！我今復說譬喻以明斯義，可樂聞不？」

舍利子白佛言：「世尊！今正是時，愿佛為說。若諸苾芻得聞如來清凈戒定波羅蜜

【現代漢語翻譯】現代漢語譯本自己不能看到清凈的光明，反而說佛的光明什麼都沒有。那些能看到佛的圓光的，有的能看到一俱盧舍（約合二至四公里），有的能看到一由旬（約合十二至十六公里），有的甚至能在三千大世界中，看到佛的光明相。八地、九地以及十地的菩薩，這些已經登上菩薩果位的菩薩們，都能安住在廣闊的大地上，看到佛的光明，具有大智慧。菩薩們趨向佛的大智慧，依靠無邊的光明輪，做各種佛事利益眾生，諸佛的剎土是不可思議的。諸佛如來是不可思議的，他們不可思議的光明也是如此，不可思議地開啟清凈的信心，各種福德的蘊藏之門也是不可思議的。

『再者，舍利子！什麼叫做如來圓滿的戒定不可思議，安住于信心的菩薩，信解清凈，超越分別，遠離各種疑惑和後悔，之後又生起身心的喜悅和適悅之相，發出稀有的想法呢？舍利子！如來真實的話是這樣說的：』世間所生的一切眾生，如果能清凈持戒，清凈身業、清凈語業、清凈意業，那麼這些眾生在世間出生、在世間衰老，卻不被世俗的法則所污染，能得到婆羅門（古印度祭司）離罪的方法，又能得到沙門（修行者）寂靜觀想的三摩地（禪定）之法，就能得到最上的波羅蜜多（到達彼岸）。』如來又以真實的話這樣說：『我沒有看到世間的一切，無論是魔、梵天、沙門、婆羅門、天人、阿修羅等，能夠清凈戒蘊、定蘊，和佛如來一樣具有無量清凈的戒定蘊。』為什麼呢？因為如來、應供、正等正覺已經得到了最上的波羅蜜多，已經得到了戒定波羅蜜多。

『舍利子！我現在再說一個比喻來闡明這個道理，你們喜歡聽嗎？』

舍利子對佛說：『世尊！現在正是時候，希望佛為我們解說。如果各位比丘能聽到如來清凈的戒定波羅蜜多，』

【English Translation】 English version Unable to see the pure bright light themselves, they turn around and say that the Buddha's light is nonexistent. Those who can see the Buddha's halo, some can see it for a krosa (approximately two to four kilometers), some for a yojana (approximately twelve to sixteen kilometers), and some can even see the Buddha's luminous form in the three thousand great world systems. Bodhisattvas of the eighth, ninth, and tenth bhumis (stages), those who have already ascended to the position of a Bodhisattva, can all dwell on the vast earth, see the Buddha's light, and possess great wisdom. Bodhisattvas, aspiring to the Buddha's great wisdom, rely on the boundless wheel of light, perform various Buddha activities to benefit sentient beings, and the Buddha's lands are inconceivable. The Buddhas, the Tathagatas, are inconceivable, their inconceivable light is also the same, inconceivably opening pure faith, and the doors to the accumulation of all blessings are also inconceivable.

'Furthermore, Shariputra! What is called the Tathagata's perfect precepts and samadhi (meditative absorption) being inconceivable, the Bodhisattva dwelling in faith, with pure understanding, transcending discrimination, free from all doubts and regrets, and then giving rise to the appearance of joy and pleasure in body and mind, and generating rare thoughts? Shariputra! The Tathagata's true words are spoken thus: 'All sentient beings born in the world, if they can purify their precepts, purify their bodily actions, purify their verbal actions, and purify their mental actions, then these sentient beings, born in the world and aging in the world, will not be defiled by worldly laws, they can obtain the Brahmin's (ancient Indian priests) method of being free from sin, and they can also obtain the Shramana's (ascetics) method of peaceful contemplation and samadhi, and they will attain the supreme paramita (perfection).』 The Tathagata also speaks these true words: 『I have not seen anyone in the world, whether it be Mara, Brahma, Shramana, Brahmin, Deva, Asura, etc., who can purify their precepts and samadhi, and possess the immeasurable pure precepts and samadhi like the Buddha Tathagata.』 Why is that? Because the Tathagata, the Arhat, the Samyaksambuddha, has already attained the supreme paramita, and has already attained the paramita of precepts and samadhi.

'Shariputra! I will now give another analogy to clarify this meaning, would you like to hear it?'

Shariputra said to the Buddha: 'World Honored One! Now is the right time, we wish that the Buddha would explain it for us. If the Bhikshus (monks) can hear the Tathagata's pure precepts and samadhi paramita,'

多法者，隨所聞已信奉受持。」

佛說大乘菩薩藏正法經卷第八大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第九

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯如來不思議品第四之三

複次，佛告舍利子言：「于汝意云何？地界與眾生界孰為多邪？」

舍利子白佛言

「世尊！地界非多，眾生界多。」

佛言：「舍利子！如是如是，眾生界多。舍利子！假使三千大千世界所有一切眾生，若卵生，若胎生，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，乃至普及諸有情界，於一剎那、一臘縛、一須臾頃，無前無後悉得人身。即彼如上得人身者一切眾生，於一剎那、一臘縛、一須臾頃，悉證阿耨多羅三藐三菩提果。即彼一切所成諸佛如來，一一如來現前所化各有千頭，而一一頭各有千面，其一一面各有千舌。是諸如來，具足如來十力、四無所畏、四無礙解無礙辯才。舍利子！而彼如來同共稱讚如來所有戒波羅蜜多及戒蘊功德，經俱胝那庾多劫而悉不能得其邊際。又舍利子！一佛如來戒蘊功德無有邊際，如是諸佛如來戒蘊功德、無上大慧解入辯才乃至入大涅盤，于其中間皆悉同

【現代漢語翻譯】現代漢語譯本：『多法者，隨所聞已信奉受持。』

《佛說大乘菩薩藏正法經》卷第八大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第九

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯《如來不思議品》第四之三

複次，佛告訴舍利子說：『你的意思如何？地界和眾生界哪個更多呢？』

舍利子對佛說：

『世尊！地界不多，眾生界多。』

佛說：『舍利子！是這樣的，是這樣的，眾生界多。舍利子！假設三千大千世界所有一切眾生，無論是卵生、胎生、濕生、化生，無論是有色、無色，無論是有想、無想、非有想非無想，乃至普及所有有情眾生界，在一剎那、一臘縛（時間單位，約等於1/60秒）、一須臾（時間單位，約等於1/30秒）的時間內，無前無後都得到人身。那些如上得到人身的一切眾生，在一剎那、一臘縛、一須臾的時間內，都證得阿耨多羅三藐三菩提（無上正等正覺）的果位。那些所有成就的諸佛如來，每一位如來現前所化現的都有千個頭，而每一個頭都有千張面孔，每一張面孔都有千條舌頭。這些如來，具足如來的十力、四無所畏、四無礙解（智慧辯才）和無礙辯才。舍利子！而那些如來共同稱讚如來所有的戒波羅蜜多（持戒到彼岸）和戒蘊功德，即使經過俱胝那庾多（極多的數量單位）劫也無法窮盡其邊際。又舍利子！一佛如來的戒蘊功德沒有邊際，像這樣諸佛如來的戒蘊功德、無上大慧解入辯才乃至進入大涅槃，在其中間都是相同的。』

【English Translation】 English version: 'Those who practice the Dharma, having heard it, believe, accept, and uphold it.'

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury, Volume Eight Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury, Volume Nine

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., by imperial decree, the fourth of the 'Inconceivable Qualities of the Tathagata' chapter, part three.

Furthermore, the Buddha said to Shariputra: 'What do you think? Which is more numerous, the realm of earth or the realm of sentient beings?'

Shariputra said to the Buddha:

'World Honored One! The realm of earth is not numerous, the realm of sentient beings is numerous.'

The Buddha said: 'Shariputra! It is so, it is so, the realm of sentient beings is numerous. Shariputra! Suppose all the sentient beings in the three thousand great thousand worlds, whether born from eggs, born from wombs, born from moisture, or born by transformation, whether with form or without form, whether with thought, without thought, or neither with thought nor without thought, even extending to all realms of sentient beings, in one kshana (instant), one lava (approximately 1/60th of a second), one muhurta (approximately 1/30th of a second), without before or after, all attain human bodies. Then, all those sentient beings who have attained human bodies as described above, in one kshana, one lava, one muhurta, all attain the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Then, all those Buddhas, each Tathagata manifests a thousand heads, and each head has a thousand faces, and each face has a thousand tongues. These Tathagatas are endowed with the ten powers of the Tathagata, the four fearlessnesses, the four unimpeded knowledges (wisdom and eloquence), and unimpeded eloquence. Shariputra! And those Tathagatas together praise the precepts paramita (perfection of morality) and the merits of the aggregate of precepts of the Tathagata, and even after countless kotis of nayutas of kalpas, they cannot reach their limit. Furthermore, Shariputra! The merits of the aggregate of precepts of one Buddha Tathagata are without limit, and likewise, the merits of the aggregate of precepts of all Buddhas Tathagatas, the supreme great wisdom, the understanding of eloquence, even until entering into great Nirvana, in between, they are all the same.'

等。何以故？于無性中起有性思議。是故如來戒蘊功德、無上大慧最勝辯才，無量無數無有邊際與虛空等。舍利子！且置如上所說一三千大千世界，乃至東西南北四維上下普遍十方殑伽沙數等諸世界，一切眾生於一剎那、一臘縛、一須臾頃悉得人身，乃至悉證阿耨多羅三藐三菩提果。總略廣說，乃至於無性中起有性思議。是故如來戒蘊功德、無上大慧最勝辯才，無量無數無有邊際與虛空等。何以故？如來已得最上波羅蜜多，圓滿清凈戒波羅蜜多故。

「複次舍利子！我今復以顯明事相宣說如來定波羅蜜多。汝樂聞不？」

舍利子白佛言：「世尊！今正是時，愿佛為說，令諸苾芻聞所說已信奉受持。」

佛言：「舍利子！后時後分當有七日出現世間，于彼時中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚。彼時如來若行若住若坐若臥，具有十種希有之法現彼地方。何等為十？一者地平如掌，是為第一希有之法。二者于彼時中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中悉無荊棘涌出金寶，是為第二希有之法。三者于彼三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，其地廣闊如來受用，是為第三希有之法。四者于

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為在無自性的狀態中產生了有自性的思維。因此，如來的戒蘊功德、無上大慧、最殊勝的辯才，是無量無數、無邊無際，如同虛空一樣廣大。舍利子！暫且不說如上所說的一個三千大千世界，乃至東西南北四維上下普遍十方恒河沙數等諸世界，一切眾生在一剎那、一臘縛（時間單位，約等於一彈指）、一須臾（時間單位，極短的時間）頃都得到人身，乃至都證得阿耨多羅三藐三菩提（無上正等正覺）的果位。總而言之，略而言之，廣而言之，乃至於在無自性的狀態中產生了有自性的思維。因此，如來的戒蘊功德、無上大慧、最殊勝的辯才，是無量無數、無邊無際，如同虛空一樣廣大。為什麼呢？因為如來已經獲得了最上的波羅蜜多（到達彼岸），圓滿清凈了戒波羅蜜多（持戒到達彼岸）的緣故。『再者，舍利子！我現在再以顯明的事相宣說如來的定波羅蜜多（禪定到達彼岸）。你樂意聽嗎？』舍利子對佛說：『世尊！現在正是時候，愿佛為我們宣說，讓各位比丘聽了所說的之後，能夠信奉受持。』佛說：『舍利子！在未來的某個時候，會有七個太陽出現在世間，在那時，三千大千世界，都會被火焰熾燃、普遍熾燃、極其普遍地熾燃，完全成為一片火焰。那時，如來無論行走、站立、坐著還是躺臥，都會在那個地方顯現十種稀有之法。是哪十種呢？第一，地面平坦如手掌，這是第一種稀有之法。第二，在那時，三千大千世界，都會被火焰熾燃、普遍熾燃、極其普遍地熾燃，完全成為一片火焰，那時如來無論行走、站立、坐著還是躺臥，那個地方都不會有荊棘，反而會涌出金寶，這是第二種稀有之法。第三，在那三千大千世界，都會被火焰熾燃、普遍熾燃、極其普遍地熾燃，完全成為一片火焰，那時如來無論行走、站立、坐著還是躺臥，那塊土地會變得廣闊，供如來使用，這是第三種稀有之法。第四，在

【English Translation】 English version: Why is that? Because in the state of no self-nature, the thought of self-nature arises. Therefore, the merit of the Tathagata's precepts, the unsurpassed great wisdom, and the most excellent eloquence are immeasurable, countless, boundless, and as vast as space. Shariputra! Let alone the one three-thousand great thousand world mentioned above, even if all the worlds in the ten directions, as numerous as the sands of the Ganges River, in the east, west, south, north, four intermediate directions, above and below, all sentient beings were to obtain a human body in a single kshana (a very short moment), a lava (a unit of time, approximately a finger snap), or a muhurta (a very short moment), and even attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). To summarize, to be brief, to be extensive, it is because in the state of no self-nature, the thought of self-nature arises. Therefore, the merit of the Tathagata's precepts, the unsurpassed great wisdom, and the most excellent eloquence are immeasurable, countless, boundless, and as vast as space. Why is that? Because the Tathagata has already attained the supreme Paramita (perfection), and has perfected the pure Sila Paramita (perfection of precepts). 『Furthermore, Shariputra! I will now explain the Samadhi Paramita (perfection of concentration) of the Tathagata through clear phenomena. Are you willing to hear it?』 Shariputra said to the Buddha, 『World Honored One! Now is the right time, may the Buddha speak for us, so that the Bhikshus, having heard what is said, may believe, accept, and uphold it.』 The Buddha said, 『Shariputra! In the future, there will be a time when seven suns will appear in the world. At that time, the three-thousand great thousand world will be ablaze, universally ablaze, and extremely universally ablaze, becoming entirely a mass of flames. At that time, whether the Tathagata is walking, standing, sitting, or lying down, ten rare phenomena will appear in that place. What are the ten? First, the ground will be as flat as the palm of a hand, this is the first rare phenomenon. Second, at that time, the three-thousand great thousand world will be ablaze, universally ablaze, and extremely universally ablaze, becoming entirely a mass of flames. At that time, whether the Tathagata is walking, standing, sitting, or lying down, there will be no thorns in that place, but instead, gold and jewels will emerge, this is the second rare phenomenon. Third, in that three-thousand great thousand world, which will be ablaze, universally ablaze, and extremely universally ablaze, becoming entirely a mass of flames, at that time, whether the Tathagata is walking, standing, sitting, or lying down, the land will become vast for the Tathagata to use, this is the third rare phenomenon. Fourth, in

彼時中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中自生異草，青潤柔軟右旋宛轉，如迦唧鄰那寶，復有妙香，是為第四希有之法。五者于彼時中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中自然涌出八功德水，所謂一冷、二輕、三軟、四香、五美、六清、七飲時無厭、八多飲無患，如是具足八功德水，是為第五希有之法。六者于彼時中三千大千世界，炎熾，遍炎熾，極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中有清涼風自然吹觸。舍利子！譬如夏月盛熱之時，人極疲倦時，或有人往詣殑伽河岸，承彼清涼漸入河中，澡沐身體去除熱惱，乃得輕安調暢適悅；出河在岸往復經行，其去不遠見大樹林，青潤蓊鬱枝葉扶疏，影癊清虛周匝垂覆，其中殊麗宛如珠寶間錯嚴飾，是人即時詣彼林所安詳而坐，四面涼風散來吹觸。舍利子！如來亦復如是，以宿善業果報煥明，清凈涼風自然吹觸，是為第六希有之法。七者于彼時中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中自然而有水生諸華，所謂優缽羅華、缽訥摩華、俱母陀華、奔拏利迦華等，是為第七希有之法。八者于彼時

【現代漢語翻譯】現代漢語譯本：那時，在三千大千世界中，火焰熾盛、普遍熾盛、極其普遍地熾盛，都匯聚成一片火焰。那時，如來無論行走、站立、坐著還是躺臥，所在的地方都會自然生長出奇異的草，青翠潤澤、柔軟，並向右盤旋，如同迦唧鄰那寶（一種珍貴的寶石）。而且，還會散發出美妙的香氣，這是第四種稀有之法。第五種稀有之法是：那時，在三千大千世界中，火焰熾盛、普遍熾盛、極其普遍地熾盛，都匯聚成一片火焰。那時，如來無論行走、站立、坐著還是躺臥，所在的地方都會自然涌出具有八種功德的水，即：一、清涼；二、輕盈；三、柔軟；四、芬芳；五、美好；六、清澈；七、飲用時不會感到厭倦；八、多飲也不會有患。這樣的水具備八種功德，這是第五種稀有之法。第六種稀有之法是：那時，在三千大千世界中，火焰熾盛、普遍熾盛、極其普遍地熾盛，都匯聚成一片火焰。那時，如來無論行走、站立、坐著還是躺臥，所在的地方都會有清涼的風自然吹拂。舍利子！譬如在盛夏酷熱之時，人們感到非常疲憊，這時如果有人來到殑伽河（恒河）岸邊，感受到清涼，逐漸進入河中沐浴身體，去除熱惱，便會感到輕鬆安適、調和舒暢。出河后在岸邊來回走動，不遠處看到一片茂盛的樹林，青翠潤澤、枝葉繁茂，樹蔭清涼，四周覆蓋。樹林中景色優美，宛如珠寶交錯裝飾。這個人立刻來到樹林中安詳地坐下，四面涼風吹拂。舍利子！如來也是如此，憑藉宿世善業的果報，光明顯耀，自然有清凈涼風吹拂，這是第六種稀有之法。第七種稀有之法是：那時，在三千大千世界中，火焰熾盛、普遍熾盛、極其普遍地熾盛，都匯聚成一片火焰。那時，如來無論行走、站立、坐著還是躺臥，所在的地方都會自然生長出水中花朵，如優缽羅華（青蓮花）、缽訥摩華（紅蓮花）、俱母陀華（白蓮花）、奔拏利迦華（白蓮花）等，這是第七種稀有之法。第八種稀有之法是：那時，在三千大千世界中

【English Translation】 English version: At that time, in the three thousand great thousand worlds, the flames were blazing, universally blazing, and extremely universally blazing, all gathered into one mass of flame. At that time, whether the Tathagata was walking, standing, sitting, or lying down, in that place, unusual grasses would naturally grow, verdant and soft, spiraling to the right, like the Kacchikindana jewel (a precious gem). Moreover, there would be a wonderful fragrance, this is the fourth rare and wonderful phenomenon. The fifth rare and wonderful phenomenon is: At that time, in the three thousand great thousand worlds, the flames were blazing, universally blazing, and extremely universally blazing, all gathered into one mass of flame. At that time, whether the Tathagata was walking, standing, sitting, or lying down, in that place, water with eight merits would naturally spring forth, namely: one, coolness; two, lightness; three, softness; four, fragrance; five, beauty; six, clarity; seven, no satiety when drinking; eight, no harm from drinking much. Such water possesses eight merits, this is the fifth rare and wonderful phenomenon. The sixth rare and wonderful phenomenon is: At that time, in the three thousand great thousand worlds, the flames were blazing, universally blazing, and extremely universally blazing, all gathered into one mass of flame. At that time, whether the Tathagata was walking, standing, sitting, or lying down, in that place, a cool breeze would naturally blow. Shariputra! It is like when people are extremely tired during the hot summer months, if someone goes to the bank of the Ganges River (Ganga), feels the coolness, gradually enters the river to bathe their body, removing the heat and vexation, they will feel light, peaceful, and comfortable. After leaving the river, walking back and forth on the bank, they see a lush forest not far away, verdant and luxuriant, with cool shade, and the surroundings are covered. The scenery in the forest is beautiful, like jewels interspersed and decorated. This person immediately goes to the forest and sits down peacefully, with cool breezes blowing from all directions. Shariputra! The Tathagata is also like this, due to the bright and radiant results of past good deeds, a pure and cool breeze naturally blows, this is the sixth rare and wonderful phenomenon. The seventh rare and wonderful phenomenon is: At that time, in the three thousand great thousand worlds, the flames were blazing, universally blazing, and extremely universally blazing, all gathered into one mass of flame. At that time, whether the Tathagata was walking, standing, sitting, or lying down, in that place, water-born flowers would naturally grow, such as Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (white lotus), Pundarika flowers (white lotus), etc., this is the seventh rare and wonderful phenomenon. The eighth rare and wonderful phenomenon is: At that time, in the three thousand great thousand worlds,

中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中自然而有陸生諸華，所謂阿帝目訖多華、瞻波迦華、蘇摩那華、嚩利尸迦華、阿輸迦華、波吒羅華、迦蘭尼迦華、多啰尼華等，如是等華色香具足，是為第八希有之法。九者于彼時中三千大千世界，炎熾、遍炎、熾極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中如金剛所成，堅固牢實而無破壞，是為第九希有之法。十者于彼時中三千大千世界，炎熾、遍炎熾、極遍炎熾，都一焰聚，彼時如來若行若住若坐若臥，彼地方中見有殊妙寶塔出現，一切天人，若魔若梵、沙門婆羅門等，瞻禮供養，是為第十希有之法。

「舍利子！如是十種希有之法，于彼地方次第出現，以其如來、應供、正等正覺於法界性善覺了故。隨其色相入三摩地，住等引心純一樂受，經殑伽沙數等劫謂如食頃，如來於三摩地無所壞失。舍利子！如來在定，住經一劫或百劫、千劫、百千劫、一俱胝劫、百俱胝劫、千俱胝劫、百千俱胝劫、百千俱胝那庾多劫、后從定起。何以故？如來、應供、正等正覺已得最上波羅蜜多故。而彼最上波羅蜜多者，具大神通、有大威德、得大自在，是故如來圓滿具足。舍利子！如彼非想非非想天中，天子生已緣一

【現代漢語翻譯】現代漢語譯本：當三千大千世界被火焰熾熱、普遍熾熱、極其普遍地熾熱，全部聚成一團火焰時，那時如來無論行走、站立、坐著還是躺臥，那個地方自然會出現陸生的各種花朵，如阿帝目訖多花（Atimuktaka，一種花名）、瞻波迦花（Champaka，黃玉蘭）、蘇摩那花（Sumanas，茉莉花）、嚩利尸迦花（Varshika，雨季花）、阿輸迦花（Ashoka，無憂花）、波吒羅花（Patala，紫葳花）、迦蘭尼迦花（Karnikara，金鍊花）、多啰尼花（Tarani，一種花名）等。這些花朵顏色和香氣都非常完美，這是第八種稀有之法。第九，在那時，三千大千世界被火焰熾熱、普遍熾熱、極其普遍地熾熱，全部聚成一團火焰時，那時如來無論行走、站立、坐著還是躺臥，那個地方會變得像金剛一樣堅固牢實，不會被破壞，這是第九種稀有之法。第十，在那時，三千大千世界被火焰熾熱、普遍熾熱、極其普遍地熾熱，全部聚成一團火焰時，那時如來無論行走、站立、坐著還是躺臥，那個地方會出現殊勝美妙的寶塔，一切天人、魔、梵天、沙門、婆羅門等都會瞻仰禮拜供養，這是第十種稀有之法。『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！』這十種稀有之法，在那個地方依次出現，是因為如來、應供、正等正覺對法界（Dharmadhatu，宇宙萬法所依之根本）的本性有深刻的覺悟。他隨順著色相進入三摩地（Samadhi，禪定），安住于等引心（Samahita-citta，專注的心）的純一樂受（Sukha，快樂的感受）中，經過恒河沙數（Ganga-sand, 極多的數量）般的劫（Kalpa，極長的時間單位），就像一頓飯的時間一樣，如來在三摩地中不會有任何損失。舍利子！如來入定，可以住經一劫，或者百劫、千劫、百千劫、一俱胝劫（Koti，千萬）、百俱胝劫、千俱胝劫、百千俱胝劫、百千俱胝那庾多劫（Nayuta，億），之後才從定中出來。為什麼呢？因為如來、應供、正等正覺已經獲得了最上的波羅蜜多（Paramita，到達彼岸），而這最上的波羅蜜多，具有大神通、大威德、大自在，所以如來圓滿具足。舍利子！就像在非想非非想天（Naivasamjnanasamjnayatana，無所有處天之上，既非有想也非無想的境界）中，天子出生后，只緣於一個念頭，

【English Translation】 English version: When the three thousand great thousand worlds are ablaze, universally ablaze, and extremely universally ablaze, all gathered into one mass of flame, at that time, whether the Tathagata is walking, standing, sitting, or lying down, in that place there will naturally appear various terrestrial flowers, such as Atimuktaka flowers, Champaka flowers, Sumanas flowers, Varshika flowers, Ashoka flowers, Patala flowers, Karnikara flowers, Tarani flowers, and so on. These flowers will be perfect in color and fragrance, and this is the eighth rare and wonderful phenomenon. Ninth, at that time, when the three thousand great thousand worlds are ablaze, universally ablaze, and extremely universally ablaze, all gathered into one mass of flame, at that time, whether the Tathagata is walking, standing, sitting, or lying down, that place will become as firm and solid as a diamond, and will not be destroyed, and this is the ninth rare and wonderful phenomenon. Tenth, at that time, when the three thousand great thousand worlds are ablaze, universally ablaze, and extremely universally ablaze, all gathered into one mass of flame, at that time, whether the Tathagata is walking, standing, sitting, or lying down, in that place there will appear a magnificent and wonderful jeweled stupa, and all the gods, humans, demons, Brahmas, Shramanas, and Brahmins will gaze upon it, worship it, and make offerings to it, and this is the tenth rare and wonderful phenomenon. 'Sariputra! These ten rare and wonderful phenomena appear in that place in succession, because the Tathagata, the Arhat, the Samyaksambuddha has a profound understanding of the nature of the Dharmadhatu. He enters Samadhi in accordance with the appearance of forms, dwells in the pure bliss of the Samahita-citta, and after as many kalpas as there are sands in the Ganges River, as if it were the time of a meal, the Tathagata will not lose anything in Samadhi. Sariputra! The Tathagata can remain in Samadhi for one kalpa, or a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, one koti kalpa, a hundred koti kalpas, a thousand koti kalpas, a hundred thousand koti kalpas, a hundred thousand koti nayuta kalpas, and then arise from Samadhi. Why is this so? Because the Tathagata, the Arhat, the Samyaksambuddha has already attained the supreme Paramita, and this supreme Paramita has great supernatural powers, great majestic virtue, and great freedom, therefore the Tathagata is perfectly complete. Sariputra! Just as in the realm of Neither Perception Nor Non-Perception, when a deva is born, he is only focused on one thought,

境住，謂識所緣。經八萬四千劫而識不于余識所轉，乃至壽限盡時即當趣滅。

「舍利子！如來始於初夜分中證成阿耨多羅三藐三菩提果，于中夜分入大涅盤，于其中間而不壞滅三摩地法。如來在定，無心可轉、無心所行、無心伺察、無心遍行、無心可增、無心可減、無心散亂、無心可高、無心可下、無心攝護、無心隱密、無心隨順、無心違背、無心沉下、無心動轉、無心喜悅、無心愛箸、無心分別、無心離分別、無心計度、無心隨識流轉、無心依止眼耳鼻舌身意、無心依止色聲香味觸法、無心於彼法中行、無心於彼智中行、無心於彼過去觀察、無心於彼未來觀察、無心於彼現在觀察。如來、應供、正等正覺如是安住三摩地中，心無少法而可生起，然於一切法中以無礙知見而常隨轉，都無發悟。如來離心意識，于定分位亦不減失，復常施作一切佛事，然無發悟。」

爾時世尊重明斯義說伽陀曰：

「佛于無量百千劫，　　遍三有中修道行，　戒聞定忍無散心，　　圓成無上菩提果。　佛善業果報如是，　　超勝世間戒清凈，　無戲論垢凈如空，　　十力凈戒虛空等。　佛于初夜成正覺，　　後於中夜入涅盤，　佛無心行無遍行，　　于諸寂定無減失。　十力戒蘊亦無減，　　神力解脫分亦

【現代漢語翻譯】現代漢語譯本：『境住』，指的是意識所緣的對象。意識在八萬四千劫的時間裡不會轉移到其他意識，直到壽命終結時才會消滅。『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來（Tathāgata，佛的稱號之一）在初夜時分證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的果位，在中夜時分進入大涅槃（mahāparinirvāṇa，佛的最終寂滅），在這期間，他不會破壞三摩地（samādhi，禪定）的法。如來在禪定中，沒有心可以轉移、沒有心所行、沒有心去伺察、沒有心去遍行、沒有心可以增加、沒有心可以減少、沒有心散亂、沒有心可以高舉、沒有心可以低下、沒有心去攝護、沒有心去隱秘、沒有心去隨順、沒有心去違背、沒有心沉下、沒有心動轉、沒有心喜悅、沒有心愛著、沒有心分別、沒有心離開分別、沒有心計度、沒有心隨識流轉、沒有心依止眼耳鼻舌身意、沒有心依止色聲香味觸法、沒有心在那些法中行、沒有心在那些智慧中行、沒有心觀察過去、沒有心觀察未來、沒有心觀察現在。如來、應供（arhat，值得供養的人）、正等正覺（samyak-saṃbuddha，完全覺悟者）如此安住在三摩地中，心中沒有絲毫法可以生起，然而在一切法中以無礙的知見而常隨轉，完全沒有發悟。如來遠離心意識，在禪定狀態中也沒有減失，仍然經常施作一切佛事，然而沒有發悟。』那時，世尊（Bhagavān，佛的尊稱）爲了重申這個意義，說了偈頌：『佛在無量百千劫，遍三有（traiyadhātuka，欲界、色界、無色界）中修行，戒、聞、定、忍無散亂，圓滿成就無上菩提果。佛的善業果報是這樣的，超勝世間的戒律清凈，沒有戲論的垢染，清凈如虛空，十力（daśabala，佛的十種力量）的清凈戒律如同虛空。佛在初夜成就正覺，之後在中夜進入涅槃，佛沒有心行，沒有遍行，在各種寂靜的禪定中沒有減失。十力的戒蘊也沒有減損，神力解脫分也沒有減損。

【English Translation】 English version: 'Dwelling in the realm' refers to the object of consciousness. For eighty-four thousand kalpas (aeons), consciousness does not transfer to other consciousnesses, and it will cease when the lifespan ends. 'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! The Tathāgata (one of the titles of the Buddha) attained the fruit of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) in the first watch of the night, and entered mahāparinirvāṇa (the final extinction of the Buddha) in the middle watch of the night. During this time, he does not destroy the dharma of samādhi (meditative absorption). While the Tathāgata is in samādhi, there is no mind that can be transferred, no mental activity, no mind to investigate, no mind to pervade, no mind to increase, no mind to decrease, no mind to be scattered, no mind to be elevated, no mind to be lowered, no mind to protect, no mind to conceal, no mind to conform, no mind to oppose, no mind to sink, no mind to move, no mind to be joyful, no mind to be attached, no mind to discriminate, no mind to be free from discrimination, no mind to measure, no mind to flow with consciousness, no mind to rely on the eyes, ears, nose, tongue, body, and mind, no mind to rely on form, sound, smell, taste, touch, and dharma, no mind to act in those dharmas, no mind to act in that wisdom, no mind to observe the past, no mind to observe the future, no mind to observe the present. The Tathāgata, arhat (one who is worthy of offerings), samyak-saṃbuddha (perfectly enlightened one) dwells in samādhi in this way, with no dharma arising in the mind, yet he constantly moves with unobstructed knowledge and vision in all dharmas, without any awakening. The Tathāgata is free from mind and consciousness, and does not diminish in the state of samādhi, and still constantly performs all the Buddha's activities, yet without any awakening.' At that time, the Bhagavan (the Blessed One, a title of the Buddha), to reiterate this meaning, spoke the following verses: 'The Buddha, in countless hundreds of thousands of kalpas, practiced the path throughout the three realms (traiyadhātuka, the desire realm, the form realm, and the formless realm), with precepts, learning, samādhi, and patience without distraction, and perfectly accomplished the fruit of unexcelled bodhi. The fruit of the Buddha's good deeds is such that it surpasses the purity of precepts in the world, without the defilement of discursive thought, pure like space, the pure precepts of the ten powers (daśabala, the ten powers of the Buddha) are like space. The Buddha attained perfect enlightenment in the first watch of the night, and then entered nirvana in the middle watch of the night. The Buddha has no mental activity, no pervasive activity, and does not diminish in various peaceful samādhis. The aggregate of precepts of the ten powers is also not diminished, and the power of liberation is also not diminished.'

然，　百千劫中住一心，　　佛無分別離分別。　佛于如空定境界，　　三義轉佛無礙智，　心意伺察不遣除，　　佛子信解佛十力。

「舍利子！如是等法，住信菩薩應于如來戒定法中，信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想。

「複次舍利子！云何名為住信菩薩于佛如來神足通力，信解清凈乃至發希有想？舍利子！如來、應供、正等正覺常所宣說，尊者大目乾連於聲聞苾芻眾中神通第一。于彼菩薩眾中，若以聲聞神通同等較量，我不見有聲聞神通與菩薩等者。若以菩薩神通與佛神通同等較量，我不見有菩薩神通與如來神通而相等者。彼諸菩薩常作是念：『如來神通不可思議，我等發勤精進，愿求成辦如來神力。』

「複次舍利子！我今復以喻說，發明如來神通智力。汝樂聞不？」

舍利子白佛言：「世尊！今正是時，愿佛為說，令諸苾芻聞所說已信奉受持。」

佛言：「舍利子！于汝意云何？大目乾連有大神通邪？」

舍利子白佛言：「世尊！我親聞佛說、親所聽受，大目乾連於聲聞苾芻眾中神通第一。」

佛言：「舍利子！假使三千大千世界滿中一切聲聞，彼彼神力皆與大目乾連神力同等，猶如稻麻竹𥯤甘蔗叢林，如是同等

【現代漢語翻譯】現代漢語譯本然而，在百千劫中保持一心，佛陀沒有分別，超越一切分別。佛陀處於如同虛空的禪定境界，以三種意義轉化佛陀無礙的智慧，心意觀察而不捨棄，佛子們信解佛陀的十種力量。

『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！像這樣的法，安住于信心的菩薩應當在如來的戒律和禪定法中，信解清凈，超越分別，遠離一切疑惑和後悔，之後又生起身心喜悅的感受，併產生稀有的想法。』

『再者，舍利子！什麼叫做安住于信心的菩薩對佛陀如來的神足通力，信解清凈乃至產生稀有的想法呢？舍利子！如來、應供、正等正覺（Tathāgata, Arhat, Samyaksaṃbuddha，佛陀的三種稱號）常常宣說，尊者大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）在聲聞比丘眾中神通第一。在那些菩薩眾中，如果用聲聞的神通來比較衡量，我沒有見到有哪個聲聞的神通能與菩薩相等。如果用菩薩的神通與佛陀的神通來比較衡量，我沒有見到有哪個菩薩的神通能與如來的神通相等。那些菩薩常常這樣想：『如來的神通不可思議，我們應當發奮精進，愿求成就如來的神力。』

『再者，舍利子！我現在再用比喻來說明如來的神通智慧力量。你樂意聽嗎？』

舍利子對佛說：『世尊！現在正是時候，愿佛陀為我們解說，讓各位比丘聽了所說的之後，能夠信受奉行。』

佛陀說：『舍利子！你認為如何？大目乾連有大神通嗎？』

舍利子對佛說：『世尊！我親自聽佛說過，親自聽受過，大目乾連在聲聞比丘眾中神通第一。』

佛陀說：『舍利子！假設三千大千世界充滿了一切聲聞，他們的神通都與大目乾連的神通相等，就像稻麻、竹葦、甘蔗叢林一樣，如此相等

【English Translation】 English version However, Abiding in one mind for hundreds of thousands of kalpas, the Buddha is without distinctions, transcending all distinctions. The Buddha is in a state of samadhi like the void, transforming the Buddha's unobstructed wisdom with three meanings, The mind observes without abandoning, and the Buddha's disciples believe and understand the ten powers of the Buddha.

'Śāriputra! Such dharmas, a Bodhisattva abiding in faith should, in the precepts and samadhi of the Tathāgata, believe and understand purity, transcend distinctions, be free from all doubts and regrets, and then arise with a sense of joy in body and mind, and generate a rare thought.'

'Furthermore, Śāriputra! What is it called a Bodhisattva abiding in faith, having pure understanding of the Tathāgata's power of spiritual abilities, and even generating a rare thought? Śāriputra! The Tathāgata, Arhat, Samyaksaṃbuddha always proclaims that the Venerable Mahāmaudgalyāyana is the foremost in spiritual powers among the Śrāvaka Bhikṣus. Among those Bodhisattvas, if the spiritual powers of the Śrāvakas are compared, I do not see any Śrāvaka whose spiritual powers are equal to those of a Bodhisattva. If the spiritual powers of the Bodhisattvas are compared to the spiritual powers of the Buddha, I do not see any Bodhisattva whose spiritual powers are equal to those of the Tathāgata. Those Bodhisattvas always think: 『The spiritual powers of the Tathāgata are inconceivable, we should strive diligently, wishing to accomplish the spiritual powers of the Tathāgata.』

'Furthermore, Śāriputra! I will now use a metaphor to explain the Tathāgata's power of spiritual wisdom. Are you willing to listen?'

Śāriputra said to the Buddha: 'World Honored One! Now is the right time, may the Buddha explain it for us, so that all the Bhikṣus, having heard what is said, may believe, accept, and uphold it.'

The Buddha said: 'Śāriputra! What do you think? Does Mahāmaudgalyāyana have great spiritual powers?'

Śāriputra said to the Buddha: 'World Honored One! I have personally heard the Buddha say, and personally received the teaching, that Mahāmaudgalyāyana is the foremost in spiritual powers among the Śrāvaka Bhikṣus.'

The Buddha said: 'Śāriputra! Suppose the three thousand great thousand worlds were filled with all the Śrāvakas, and their spiritual powers were all equal to those of Mahāmaudgalyāyana, like forests of rice, hemp, bamboo, reeds, and sugarcane, thus equal

如是色相。所有一切聲聞功德威勢精進力能，神通變化隨所表示，比佛如來，百分不及一，千分不及一，百千分不及一，一俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，算分、數分及譬喻分乃至烏波尼殺曇分，皆不及一。何以故？如來、應供、正等正覺已得最上波羅蜜多故。舍利子！如來以神通力於此地中置一芥子，以佛如來加持力故，彼諸聲聞一切威勢神通力能，而悉不能舉彼芥子，復不能動一毛端量。何以故？如來、應供、正等正覺已得最上波羅蜜多及神通波羅蜜多故。舍利子！且置上說此三千大千世界，乃至東西南北四維上下普遍十方殑伽沙等一切世界，所有一切眾生之類，若卵生、若胎生、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，彼諸眾生一時皆得聲聞之果，具大神通悉如大目乾連，彼諸聲聞同以威勢力能神通變化，而悉不能舉動芥子一毛端量。何以故？如來、應供、正等正覺已得最上波羅蜜多及神通波羅蜜多故，具大威德、有大神通、得大自在。」

爾時世尊復告尊者舍利子言：「汝昔曾聞，風災劫時有大風起名毗藍婆，振吼吹擊此三千大千世界，須彌山王、鐵圍諸山、大鐵圍山等，及四大洲至八萬洲，彼彼大海吹鼓高起，流散周遍一由旬量

【現代漢語翻譯】現代漢語譯本就像這些色相一樣，所有聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）的功德、威勢、精進力、神通變化所能展現的，與佛陀如來相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上，一俱胝（koṭi，一千萬）分之一都比不上，百俱胝分之一都比不上，千俱胝分之一都比不上，百千俱胝分之一都比不上，乃至用算數、比喻，甚至烏波尼殺曇（aupaniṣada，奧義書）的比例來衡量，都比不上。為什麼呢？因為如來、應供（Arhat，值得供養的人）、正等正覺（Samyaksaṃbuddha，完全覺悟的佛陀）已經獲得了最上的波羅蜜多（pāramitā，到達彼岸的修行）。舍利子（Śāriputra，佛陀的十大弟子之一）！如來以神通力在這個地方放置一粒芥子，憑藉佛陀如來的加持力，那些聲聞的所有威勢和神通力量，都不能舉起那粒芥子，甚至不能移動一根毫毛的量。為什麼呢？因為如來、應供、正等正覺已經獲得了最上的波羅蜜多和神通波羅蜜多。舍利子！且不說上面所說的這個三千大千世界，乃至東西南北四維上下普遍十方恒河沙數般的一切世界，所有一切眾生，無論是卵生、胎生、濕生、化生，無論是有色、無色，無論是有想、無想、非有想非無想，這些眾生同時都證得聲聞的果位，具備大神通，都像大目乾連（Mahāmaudgalyāyana，佛陀的十大弟子之一）一樣，這些聲聞共同運用威勢、力量、神通變化，都不能舉動芥子一根毫毛的量。為什麼呢？因為如來、應供、正等正覺已經獲得了最上的波羅蜜多和神通波羅蜜多，具備大威德、有大神通、得大自在。

那時，世尊又告訴尊者舍利子說：『你以前曾經聽說過，風災劫時有大風興起，名叫毗藍婆（Vilaṃba），它震動怒吼，吹擊這個三千大千世界，須彌山王（Sumeru，佛教宇宙觀中的中心山）、鐵圍山（Cakravāḍa，環繞世界的山脈）等，以及四大洲（catvāro dvīpāḥ，指東勝神洲、南贍部洲、西牛賀洲、北俱盧洲）到八萬洲，那些大海被吹得高高鼓起，流散周遍一由旬（yojana，古印度長度單位）的距離。』

【English Translation】 English version Just like these forms, all the merits, power, diligence, and supernatural abilities that all Śrāvakas (those who practice by listening to the Buddha's teachings) can manifest, compared to the Buddha Tathāgata, are not even one percent, not even one thousandth, not even one hundred thousandth, not even one koṭi (ten million)th, not even one hundred koṭi th, not even one thousand koṭi th, not even one hundred thousand koṭi th, and not even when measured by calculations, analogies, or even the proportion of the upaniṣada (secret doctrine). Why is that? Because the Tathāgata, Arhat (worthy of offering), Samyaksaṃbuddha (fully enlightened Buddha) has already attained the supreme pāramitā (perfection). Śāriputra (one of the Buddha's ten great disciples)! The Tathāgata, by his supernatural power, places a mustard seed in this place, and by the power of the Buddha Tathāgata's blessing, all the power and supernatural abilities of those Śrāvakas cannot lift that mustard seed, nor can they move even a hair's breadth. Why is that? Because the Tathāgata, Arhat, Samyaksaṃbuddha has already attained the supreme pāramitā and the supernatural pāramitā. Śāriputra! Let alone the aforementioned three thousand great thousand worlds, even all the worlds in the ten directions, as numerous as the sands of the Ganges, all living beings, whether born from eggs, wombs, moisture, or transformation, whether with form or without form, whether with thought, without thought, or neither with nor without thought, if all these beings simultaneously attain the fruit of Śrāvaka, possessing great supernatural powers, all like Mahāmaudgalyāyana (one of the Buddha's ten great disciples), these Śrāvakas, together using their power, strength, and supernatural abilities, cannot move a mustard seed by a hair's breadth. Why is that? Because the Tathāgata, Arhat, Samyaksaṃbuddha has already attained the supreme pāramitā and the supernatural pāramitā, possessing great virtue, great supernatural powers, and great freedom.

At that time, the World Honored One again said to the venerable Śāriputra: 'You have heard before that during the wind disaster kalpa, a great wind arises called Vilaṃba, which shakes and roars, striking this three thousand great thousand worlds, Mount Sumeru (the central mountain in Buddhist cosmology), the Cakravāḍa mountains (the mountain ranges surrounding the world), and the four continents (catvāro dvīpāḥ, referring to Jambudvīpa, Aparagodānīya, Uttarakuru, and Pūrvavideha) to the eighty thousand continents, and those great oceans are blown high, scattering and spreading for a yojana (ancient Indian unit of length).'

。」

舍利子白佛言：「世尊！我昔親聞如來宣說如是等事。」

佛言：「舍利子！風災劫時大風吹擊此三千大千世界，須彌山王及諸山大海吹鼓高起，破壞流散周遍一切，乃至無數百千由旬份量。地居諸天亦悉飄鼓流散周遍，塵尚不見況山石等。所有夜摩天中諸宮殿等，飄鼓破壞流散周遍，塵尚不見何況宮殿。彼兜率天、化樂天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天，如是等天諸宮殿等，飄鼓破壞流散周遍，塵尚不見何況宮殿。舍利子！如是大風飄鼓吹擊，爾時如來所有妙衣不能損動一毛端量，況復衣角。所以者何！以佛如來不思議神力、不思議緣、不思議所行、不思議大悲悉具足故。舍利子！當彼大風飄鼓之時，東西南北四維上下週遍十方殑伽沙等一切世界大風不止。是時如來舉以指端指大風輪，即時大風皆悉止息，此是如來神通智力無所減失不思議故。舍利子！彼住信菩薩應于如來神通智力，信解清凈，超越分別、離諸疑悔，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「所有三界諸眾生，　　皆作聲聞具智慧，　與大目連智皆同，　　悉具神通波羅蜜。　如來於此地方中，　　置一

【現代漢語翻譯】現代漢語譯本舍利子對佛說：『世尊！我過去曾親耳聽聞如來宣說這些事情。』佛說：『舍利子！在風災劫時，大風吹擊這個三千大千世界，須彌山王（世界的中心山）以及其他山和海洋都被吹得高高揚起，破壞、流散，遍及一切地方，甚至達到無數百千由旬（古印度長度單位）的範圍。地居諸天（居住在地面上的天神）也被吹得飄散，遍及各處，連塵土都看不見，更何況是山石等物。所有夜摩天（欲界第三天）中的宮殿等，都被吹得破壞、流散，遍及各處，連塵土都看不見，更何況是宮殿。那些兜率天（欲界第四天）、化樂天（欲界第五天）、他化自在天（欲界第六天）、梵眾天（色界初禪天）、梵輔天（色界初禪天）、梵會天（色界初禪天）、大梵天（色界初禪天）、少光天（色界二禪天）、無量光天（色界二禪天）、光音天（色界二禪天）、少凈天（色界三禪天）、無量凈天（色界三禪天）、遍凈天（色界三禪天）等天界的宮殿等，都被吹得破壞、流散，遍及各處，連塵土都看不見，更何況是宮殿。舍利子！如此大風飄動吹擊時，如來的所有妙衣連一根毛髮的末端都不能被動搖，更何況是衣角。這是為什麼呢？因為佛如來具備不可思議的神力、不可思議的因緣、不可思議的修行、不可思議的大悲。舍利子！當大風飄動吹擊時，東西南北四維上下，遍及十方恒河沙數等一切世界的大風都不會停止。這時，如來舉起指尖指向大風輪，大風立刻全部停止，這是如來神通智力沒有絲毫減損，不可思議的緣故。舍利子！那些具有信心的菩薩，應該對如來的神通智力，信解清凈，超越分別，遠離疑惑和後悔，然後生起身心喜悅的感受，產生稀有的想法。』這時，世尊爲了重申這個道理，說了偈頌：『所有三界（欲界、色界、無色界）的眾生，都具有聲聞（聽聞佛法而修行）的智慧，與大目犍連（佛陀十大弟子之一，以神通著稱）的智慧相同，都具備神通波羅蜜（到達彼岸的神通）。如來在這個地方，放置一個』

【English Translation】 English version Sariputra said to the Buddha, 'World Honored One! I have personally heard the Tathagata proclaim such matters in the past.' The Buddha said, 'Sariputra! During the wind calamity, great winds strike this three-thousand great thousand world. Mount Sumeru (the central mountain of the world) and all the other mountains and oceans are blown high, destroyed, and scattered, spreading everywhere, even to a distance of countless hundreds of thousands of yojanas (an ancient Indian unit of length). The earth-dwelling devas (gods residing on the ground) are also blown and scattered everywhere. Even dust cannot be seen, let alone mountains and rocks. All the palaces in the Yama Heaven (the third heaven of the desire realm) are blown, destroyed, and scattered everywhere. Even dust cannot be seen, let alone palaces. The palaces of the Tusita Heaven (the fourth heaven of the desire realm), the Nirmanarati Heaven (the fifth heaven of the desire realm), the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), the Brahma-parisadya Heaven (the first dhyana heaven of the form realm), the Brahma-purohita Heaven (the first dhyana heaven of the form realm), the Maha-brahma Heaven (the first dhyana heaven of the form realm), the Parittabha Heaven (the second dhyana heaven of the form realm), the Apramanabha Heaven (the second dhyana heaven of the form realm), the Abhasvara Heaven (the second dhyana heaven of the form realm), the Parittasubha Heaven (the third dhyana heaven of the form realm), the Apramanasubha Heaven (the third dhyana heaven of the form realm), and the Subhakrtsna Heaven (the third dhyana heaven of the form realm), and other such heavens, are blown, destroyed, and scattered everywhere. Even dust cannot be seen, let alone palaces.' 'Sariputra! When such great winds blow and strike, not even a hair's breadth of the Tathagata's wonderful robes can be moved, let alone the corner of the robe. Why is this so? Because the Buddha Tathagata is fully endowed with inconceivable spiritual power, inconceivable conditions, inconceivable practices, and inconceivable great compassion. Sariputra! When the great winds blow and strike, the great winds in all directions—east, west, south, north, the four intermediate directions, above, and below—throughout all the worlds as numerous as the sands of the Ganges River, do not cease. At that time, the Tathagata raises the tip of a finger and points it at the wheel of wind, and immediately all the great winds cease. This is because the Tathagata's spiritual power and wisdom are undiminished and inconceivable. Sariputra! Those Bodhisattvas who have faith should have pure understanding and faith in the Tathagata's spiritual power and wisdom, transcending discrimination, free from doubt and regret, and then experience joy in body and mind, and give rise to a rare thought.' At that time, the World Honored One, to reiterate this meaning, spoke a verse: 'All sentient beings in the three realms (the desire realm, the form realm, and the formless realm), all possess the wisdom of a Sravaka (one who practices by hearing the Dharma), equal to the wisdom of Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his spiritual powers), all possessing the paramita (perfection) of spiritual powers. The Tathagata, in this place, places a'

芥子極微小，　彼彼一切現神通，　　而悉不能為舉動。　所有殑伽沙數等，　　十方一切世界中，　毗藍婆風振擊時，　　普遍諸方皆吹鼓。　當彼如是大風起，　　佛上妙衣悉舉示，　不能動其一毛端，　　由佛神力不思議。　大風吹擊極猛惡，　　牟尼舉一毛端量，　神力能止大風輪，　　無邊廣大虛空等。

「舍利子！住信菩薩應于如來如是神力，信解清凈乃至發希有想。

佛說大乘菩薩藏正法經卷第九大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯如來不思議品第四之四

「複次舍利子！住信菩薩于佛如來十種智力不可思議，聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。如來以具十智力故了知勝處，于天人世間能師子吼轉妙梵輪，所有一切天人魔梵悉不能轉，無與如來同其法者。云何十力？一者處非處智力，二者業報智力，三者種種信解智力，四者種種界智力，五者根勝劣智力，六者至處道智力，七者禪定解脫等持等至染凈智力，八者宿住隨唸作證智力，九者天眼作證智力，十者漏盡作證智力。舍利子！如是名

【現代漢語翻譯】現代漢語譯本芥菜子極其微小，它們每一個都能顯現神通，卻都不能移動分毫。所有恒河沙數那麼多，十方一切世界中，當毗藍婆風（一種強風）振擊時，會普遍地向各方吹動。當那樣的大風颳起時，佛陀身上最精妙的衣裳都會被揚起，卻不能動佛陀的一根毫毛，這是由於佛陀不可思議的神力。大風吹擊極其猛烈，而牟尼（釋迦牟尼佛）舉起一根毫毛的量，其神力就能止住大風的輪轉，如同無邊廣大的虛空一般。

『舍利子（佛陀的十大弟子之一）！安住于信心的菩薩，應當對如來（佛陀）這樣的神力，生起清凈的信解，乃至生起稀有之想。』

《佛說大乘菩薩藏正法經》卷第九大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第十

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯《如來不思議品》第四之四

『複次，舍利子！安住于信心的菩薩，對於佛陀如來的十種智力不可思議，聽聞後生起清凈的信心，超越分別，遠離疑惑，之後又生起身心喜悅的感受，生起稀有之想。如來因為具有十種智力，所以能了知殊勝之處，在天人世間能發出獅子吼，轉動微妙的梵輪（佛法），所有一切天人、魔、梵都不能轉動，沒有誰能與如來在佛法上相同。什麼是十力呢？一是處非處智力（知曉道理和非道理的能力），二是業報智力（知曉因果報應的能力），三是種種信解智力（知曉眾生不同信仰和理解的能力），四是種種界智力（知曉眾生不同根性的能力），五是根勝劣智力（知曉眾生根器優劣的能力），六是至處道智力（知曉修行所至之處和道路的能力），七是禪定解脫等持等至染凈智力（知曉禪定、解脫、三昧等境界的清凈與染污的能力），八是宿住隨唸作證智力（知曉過去世的能力），九是天眼作證智力（知曉未來世的能力），十是漏盡作證智力（知曉斷盡煩惱的能力）。舍利子！這被稱為如來的十種智力。』

【English Translation】 English version A mustard seed is extremely tiny, Each of them can manifest supernatural powers, yet they cannot move even a bit. All those like the sands of the Ganges River, in all the worlds of the ten directions, When the Vairambha wind (a strong wind) strikes, it blows universally in all directions. When such a great wind arises, even the most exquisite garments of the Buddha would be lifted, Yet it cannot move a single hair of the Buddha, due to the inconceivable power of the Buddha. The wind blows with extreme ferocity, but when Muni (Shakyamuni Buddha) raises a hair's breadth, His divine power can stop the wheel of the great wind, like the boundless vastness of space.

'Shariputra (one of the Buddha's ten great disciples)! A Bodhisattva who dwells in faith should have pure faith and understanding in such divine power of the Tathagata (Buddha), and even give rise to a thought of rarity.'

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 9 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 10

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-robed Shramana, Wei Jing, etc., by Imperial Decree, The Inconceivable Qualities of the Tathagata, Chapter 4, Part 4

'Furthermore, Shariputra! A Bodhisattva who dwells in faith, upon hearing of the ten inconceivable powers of wisdom of the Buddha Tathagata, generates pure faith, transcends discrimination, and is free from doubts. Afterwards, they experience joy in body and mind, and give rise to a thought of rarity. Because the Tathagata possesses the ten powers of wisdom, he knows the superior places, and in the world of gods and humans, he can roar like a lion and turn the subtle Brahma wheel (Dharma), which all gods, humans, demons, and Brahmas cannot turn. There is no one who is the same as the Tathagata in the Dharma. What are the ten powers? First is the power of wisdom of what is right and wrong (knowing what is reasonable and unreasonable), second is the power of wisdom of karmic retribution (knowing the law of cause and effect), third is the power of wisdom of various beliefs and understandings (knowing the different beliefs and understandings of sentient beings), fourth is the power of wisdom of various realms (knowing the different natures of sentient beings), fifth is the power of wisdom of the superiority and inferiority of faculties (knowing the superior and inferior capacities of sentient beings), sixth is the power of wisdom of the path to the destination (knowing the destination and path of practice), seventh is the power of wisdom of the purity and defilement of meditative states, liberation, samadhi, and samapatti (knowing the purity and defilement of meditative states, liberation, samadhi, and samapatti), eighth is the power of wisdom of remembering past lives (knowing past lives), ninth is the power of wisdom of the divine eye (knowing the future), and tenth is the power of wisdom of the exhaustion of outflows (knowing the exhaustion of afflictions). Shariputra! These are called the ten powers of wisdom of the Tathagata.'

為如來十種智力。如來以具十智力故了知勝處，于大眾中能師子吼轉妙梵輪，乃至一切世間無與如來同其法者。

「云何如來處非處智力？謂佛如來以其無上最勝智力，于處非處如實了知。何者是處？何者非處？舍利子！所言非處者，謂不容受，身作惡者、語作惡者、意作惡者能感悅意光澤可愛果報，若如此者無有是處。而或可容受者，謂身語意造作諸惡，不能招感悅意光澤可愛果報，斯有是處。又非處者，謂身語意業造作諸善，而能招感不悅意光澤可愛果報，無有是處。可容受者，謂身語意造作諸善，而能招感悅意光澤可愛果報，斯有是處。又非處者，謂慳吝人感大富果，無有是處；若慳吝人感貧窮果，斯有是處。又非處者，謂行施人感貧窮果，無有是處；若行施人感大富果，斯有是處。又非處者，謂破戒人得生天人，無有是處；若破戒人當墮地獄餓鬼傍生趣中，斯有是處。又非處者，謂持戒人返墮地獄、餓鬼、傍生趣中，無有是處；若持戒人生天、人中，斯有是處。又非處者，謂瞋恚人感端正果，無有是處；若瞋恚人感醜陋果，斯有是處。又非處者，謂忍辱人感醜陋果，無有是處；若忍辱人感端正果，斯有是處。又非處者，謂懈怠人而能獲得現前三昧，無有是處；若懈怠人不得現前三昧，斯有是處。又非處

【現代漢語翻譯】現代漢語譯本：如來具有十種智慧力量。因為具備這十種智慧力量，如來能夠完全瞭解各種情況的真實性，在大眾之中能夠像獅子吼一樣宣講微妙的佛法，乃至整個世間都沒有任何人的教法能與如來相提並論。

『什麼是如來的處非處智力？』意思是說，佛如來以其無上最殊勝的智慧力量，對於什麼是『處』（可能性），什麼是非『處』（不可能性）能夠如實地瞭解。什麼是『處』？什麼是非『處』？舍利子（Śāriputra，佛陀的十大弟子之一）！所謂非『處』，是指不可能發生的情況，例如，身行惡、口說惡、意念惡的人，能夠感得令人愉悅、光彩、可愛的果報，這種情況是不可能發生的。而可能發生的情況是，身口意造作諸惡，不能招感令人愉悅、光彩、可愛的果報，這是可能發生的。另外，非『處』是指，身口意造作諸善，卻能招感不令人愉悅、光彩、可愛的果報，這種情況是不可能發生的。而可能發生的情況是，身口意造作諸善，能夠招感令人愉悅、光彩、可愛的果報，這是可能發生的。另外，非『處』是指，慳吝的人感得大富的果報，這是不可能發生的；如果慳吝的人感得貧窮的果報，這是可能發生的。另外，非『處』是指，行佈施的人感得貧窮的果報，這是不可能發生的；如果行佈施的人感得大富的果報，這是可能發生的。另外，非『處』是指，破戒的人能夠生到天界，這是不可能發生的；如果破戒的人會墮入地獄、餓鬼、畜生道中，這是可能發生的。另外，非『處』是指，持戒的人反而會墮入地獄、餓鬼、畜生道中，這是不可能發生的；如果持戒的人能夠生到天界或人間，這是可能發生的。另外，非『處』是指，嗔恚的人感得端正的果報，這是不可能發生的；如果嗔恚的人感得醜陋的果報，這是可能發生的。另外，非『處』是指，忍辱的人感得醜陋的果報，這是不可能發生的；如果忍辱的人感得端正的果報，這是可能發生的。另外，非『處』是指，懈怠的人能夠獲得現前的三昧（samādhi，禪定），這是不可能發生的；如果懈怠的人不能獲得現前的三昧，這是可能發生的。另外，非『處』

【English Translation】 English version: The Tathagata (如來, Thus Come One) possesses ten powers of wisdom. Because of possessing these ten powers of wisdom, the Tathagata fully understands the reality of all situations, and in the assembly, he can roar like a lion, proclaiming the wonderful Dharma (佛法, Buddhist teachings), to the extent that in the entire world, no one's teachings can compare to those of the Tathagata.

'What is the Tathagata's power of wisdom regarding what is possible and impossible?' It means that the Buddha Tathagata, with his supreme and unsurpassed power of wisdom, truly understands what is 'possible' and what is 'impossible.' What is 'possible'? What is 'impossible'? Shariputra (Śāriputra, one of the Buddha's ten great disciples)! What is called 'impossible' refers to situations that cannot occur. For example, if someone who commits evil deeds with their body, speaks evil words, and has evil thoughts could experience pleasant, radiant, and lovely results, this is impossible. However, it is possible that those who commit evil deeds with their body, speech, and mind will not experience pleasant, radiant, and lovely results. This is possible. Furthermore, 'impossible' refers to situations where someone who performs good deeds with their body, speech, and mind could experience unpleasant, unradiant, and unlovely results. This is impossible. However, it is possible that those who perform good deeds with their body, speech, and mind will experience pleasant, radiant, and lovely results. This is possible. Furthermore, 'impossible' refers to a miserly person experiencing great wealth as a result, which is impossible; if a miserly person experiences poverty as a result, this is possible. Furthermore, 'impossible' refers to a generous person experiencing poverty as a result, which is impossible; if a generous person experiences great wealth as a result, this is possible. Furthermore, 'impossible' refers to a person who breaks the precepts being born in the heavens, which is impossible; if a person who breaks the precepts falls into hell, the realm of hungry ghosts, or the animal realm, this is possible. Furthermore, 'impossible' refers to a person who upholds the precepts falling into hell, the realm of hungry ghosts, or the animal realm, which is impossible; if a person who upholds the precepts is born in the heavens or the human realm, this is possible. Furthermore, 'impossible' refers to an angry person experiencing a beautiful appearance as a result, which is impossible; if an angry person experiences an ugly appearance as a result, this is possible. Furthermore, 'impossible' refers to a patient person experiencing an ugly appearance as a result, which is impossible; if a patient person experiences a beautiful appearance as a result, this is possible. Furthermore, 'impossible' refers to a lazy person attaining present samadhi (samādhi, meditative absorption), which is impossible; if a lazy person does not attain present samadhi, this is possible. Furthermore, 'impossible'

者，謂精進人不得現前三昧，無有是處；若精進人而能獲得現前三昧，斯有是處。又非處者，謂散亂心人得出離道，無有是處；若散亂心人不能獲得出離之道，斯有是處。又非處者，謂能安住心一境性之人不能獲得彼出離道，無有是處；若能安住心一境性之人得出離道，斯有是處。又非處者，謂無慧人而能除斷一切種子習氣，無有是處；若無慧人不能除斷一切種子習氣，斯有是處。又非處者，謂有慧人不能除斷一切種子習氣，無有是處；若有慧人能斷一切種子習氣，斯有是處。又非處者，謂殺生人起殺害因感長壽果，無有是處；若殺生人感短壽果，斯有是處。又非處者，謂離殺生之人感短壽果，無有是處；若離殺生之人感長壽果，斯有是處。又非處者，謂偷盜之人感大富果，無有是處；若偷盜之人感貧窮果，斯有是處。又非處者，謂離偷盜之人感貧窮果，無有是處；若離偷盜人感大富果，斯有是處。又非處者，謂邪染之人得有子妻室，無有是處；若邪染之人不得有子妻室，斯有是處。又非處者，謂離邪染人不得有子妻室，無有是處；若離邪染之人得有子妻室，斯有是處。又非處者，謂妄語之人不招譭謗，無有是處；招其謗者，斯有是處。又非處者，謂離妄語之人返招譭謗，無有是處；不招謗者，斯有是處。又非處者，

【現代漢語翻譯】現代漢語譯本再說，如果一個精進修行的人不能證得現前三昧（samadhi，專注的禪定狀態），這是不可能的；如果一個精進修行的人能夠證得現前三昧，這是可能的。再說，如果一個散亂心的人能夠獲得解脫之道，這是不可能的；如果一個散亂心的人不能獲得解脫之道，這是可能的。再說，如果一個能夠安住於一心不亂的人不能獲得解脫之道，這是不可能的；如果一個能夠安住於一心不亂的人能夠獲得解脫之道，這是可能的。再說，如果一個沒有智慧的人能夠斷除一切種子習氣（vasana，潛在的習性），這是不可能的；如果一個沒有智慧的人不能斷除一切種子習氣，這是可能的。再說，如果一個有智慧的人不能斷除一切種子習氣，這是不可能的；如果一個有智慧的人能夠斷除一切種子習氣，這是可能的。再說，如果一個殺生的人因為殺生的行為而感得長壽的果報，這是不可能的；如果一個殺生的人感得短壽的果報，這是可能的。再說，如果一個不殺生的人感得短壽的果報，這是不可能的；如果一個不殺生的人感得長壽的果報，這是可能的。再說，如果一個偷盜的人感得大富的果報，這是不可能的；如果一個偷盜的人感得貧窮的果報，這是可能的。再說，如果一個不偷盜的人感得貧窮的果報，這是不可能的；如果一個不偷盜的人感得大富的果報，這是可能的。再說，如果一個邪淫的人能夠擁有子女和配偶，這是不可能的；如果一個邪淫的人不能擁有子女和配偶，這是可能的。再說，如果一個不邪淫的人不能擁有子女和配偶，這是不可能的；如果一個不邪淫的人能夠擁有子女和配偶，這是可能的。再說，如果一個妄語的人不招致誹謗，這是不可能的；如果一個妄語的人招致誹謗，這是可能的。再說，如果一個不妄語的人反而招致誹謗，這是不可能的；如果一個不妄語的人不招致誹謗，這是可能的。

【English Translation】 English version Furthermore, it is impossible for a diligent person not to attain present samadhi (a state of concentrated meditation); it is possible for a diligent person to attain present samadhi. Furthermore, it is impossible for a person with a scattered mind to attain the path of liberation; it is possible for a person with a scattered mind not to attain the path of liberation. Furthermore, it is impossible for a person who can abide in one-pointedness of mind not to attain the path of liberation; it is possible for a person who can abide in one-pointedness of mind to attain the path of liberation. Furthermore, it is impossible for a person without wisdom to eradicate all seed habits (vasana, latent tendencies); it is possible for a person without wisdom not to eradicate all seed habits. Furthermore, it is impossible for a person with wisdom not to eradicate all seed habits; it is possible for a person with wisdom to eradicate all seed habits. Furthermore, it is impossible for a person who kills to experience the result of longevity due to the act of killing; it is possible for a person who kills to experience the result of a short life. Furthermore, it is impossible for a person who does not kill to experience the result of a short life; it is possible for a person who does not kill to experience the result of a long life. Furthermore, it is impossible for a person who steals to experience the result of great wealth; it is possible for a person who steals to experience the result of poverty. Furthermore, it is impossible for a person who does not steal to experience the result of poverty; it is possible for a person who does not steal to experience the result of great wealth. Furthermore, it is impossible for a person who engages in sexual misconduct to have children and a spouse; it is possible for a person who engages in sexual misconduct not to have children and a spouse. Furthermore, it is impossible for a person who does not engage in sexual misconduct not to have children and a spouse; it is possible for a person who does not engage in sexual misconduct to have children and a spouse. Furthermore, it is impossible for a person who lies not to incur slander; it is possible for a person who lies to incur slander. Furthermore, it is impossible for a person who does not lie to incur slander; it is possible for a person who does not lie not to incur slander.

謂兩舌之人眷屬不離，無有是處；若眷屬分離，斯有是處。又非處者，謂離兩舌之人眷屬分離，無有是處；若眷屬不離，斯有是處。又非處者，謂惡口之人常聞悅意語言，無有是處；若其不聞悅意語言，斯有是處。又非處者，謂離惡口之人不聞悅意語言，無有是處；若其聞者，斯有是處。又非處者，謂綺語之人得決定辯才，無有是處；若其不得，斯有是處。又非處者，謂離綺語之人不得決定辯才，無有是處；若其得者，斯有是處。又非處者，謂多貪人得大富者，無有是處；若其不得，斯有是處。又非處者，謂離貪人大富斷續，無有是處；若不斷續，斯有是處。又非處者，謂瞋恚心人不墮地獄，無有是處；若其墮者，斯有是處。又非處者，謂離瞋人不于善趣天界中生，無有是處；若其生者，斯有是處。又非處者，謂邪見人積集邪見之因能得聖道，無有是處；若邪見人積集邪見之因不得聖道，斯有是處。又非處者，謂正見人積集正見因故不得聖道，無有是處；若正見人積集正見因故獲得聖道，斯有是處。又非處者，謂修施行之人若不得凈心分位，無有是處；若其得者，斯有是處。又非處者，謂持凈戒人不得凈心分位，無有是處；若其得者，斯有是處。又非處者，若起有所得見之人獲順忍者，無有是處；若其不得，斯有是處

【現代漢語翻譯】現代漢語譯本關於兩舌（挑撥離間）的人，說他們的眷屬不會分離，這是不合理的；如果眷屬分離，這才是合理的。反過來說，關於不兩舌的人，說他們的眷屬會分離，這是不合理的；如果眷屬不分離，這才是合理的。關於惡口（言語粗暴）的人，說他們經常聽到悅耳的語言，這是不合理的；如果他們聽不到悅耳的語言，這才是合理的。反過來說，關於不惡口的人，說他們聽不到悅耳的語言，這是不合理的；如果他們能聽到悅耳的語言，這才是合理的。關於綺語（花言巧語）的人，說他們能獲得確定的辯才，這是不合理的；如果他們得不到確定的辯才，這才是合理的。反過來說，關於不綺語的人，說他們得不到確定的辯才，這是不合理的；如果他們能得到確定的辯才，這才是合理的。關於貪婪的人，說他們能獲得大富，這是不合理的；如果他們得不到大富，這才是合理的。反過來說，關於不貪婪的人，說他們的大富會斷斷續續，這是不合理的；如果他們的大富不斷續，這才是合理的。關於有嗔恚心的人，說他們不會墮入地獄，這是不合理的；如果他們墮入地獄，這才是合理的。反過來說，關於沒有嗔恚心的人，說他們不會在善趣（好的去處）天界中出生，這是不合理的；如果他們能在善趣天界中出生，這才是合理的。關於有邪見的人，說他們積累邪見的因能獲得聖道（解脫之道），這是不合理的；如果他們積累邪見的因不能獲得聖道，這才是合理的。反過來說，關於有正見的人，說他們積累正見的因不能獲得聖道，這是不合理的；如果他們積累正見的因能獲得聖道，這才是合理的。關於修行佈施的人，說他們如果不能得到清凈心（凈心）的境界，這是不合理的；如果他們能得到清凈心的境界，這才是合理的。關於持守清凈戒律的人，說他們不能得到清凈心的境界，這是不合理的；如果他們能得到清凈心的境界，這才是合理的。關於生起有所得見（執著于實有）的人，說他們能獲得順忍（隨順真理的忍耐），這是不合理的；如果他們不能獲得順忍，這才是合理的。

【English Translation】 English version It is not reasonable to say that the family members of a person who engages in divisive speech (two-tongued) will not be separated; it is reasonable if their family members are separated. Conversely, it is not reasonable to say that the family members of a person who does not engage in divisive speech will be separated; it is reasonable if their family members are not separated. It is not reasonable to say that a person who uses harsh language (evil-mouthed) will always hear pleasant words; it is reasonable if they do not hear pleasant words. Conversely, it is not reasonable to say that a person who does not use harsh language will not hear pleasant words; it is reasonable if they do hear pleasant words. It is not reasonable to say that a person who engages in frivolous speech (embellished words) will obtain decisive eloquence; it is reasonable if they do not obtain decisive eloquence. Conversely, it is not reasonable to say that a person who does not engage in frivolous speech will not obtain decisive eloquence; it is reasonable if they do obtain decisive eloquence. It is not reasonable to say that a greedy person will obtain great wealth; it is reasonable if they do not obtain great wealth. Conversely, it is not reasonable to say that the great wealth of a non-greedy person will be intermittent; it is reasonable if their great wealth is continuous. It is not reasonable to say that a person with anger will not fall into hell; it is reasonable if they fall into hell. Conversely, it is not reasonable to say that a person without anger will not be born in the good realms (good destinations) of the heavens; it is reasonable if they are born in the good realms of the heavens. It is not reasonable to say that a person with wrong views, who accumulates the causes of wrong views, can attain the holy path (path to liberation); it is reasonable if a person with wrong views, who accumulates the causes of wrong views, cannot attain the holy path. Conversely, it is not reasonable to say that a person with right views, who accumulates the causes of right views, cannot attain the holy path; it is reasonable if a person with right views, who accumulates the causes of right views, can attain the holy path. It is not reasonable to say that a person who practices giving will not attain the state of a pure mind (purified mind); it is reasonable if they attain the state of a pure mind. It is not reasonable to say that a person who upholds pure precepts will not attain the state of a pure mind; it is reasonable if they attain the state of a pure mind. It is not reasonable to say that a person who gives rise to views of self-attainment (clinging to existence) will obtain acceptance of the truth (patience with the truth); it is reasonable if they do not obtain acceptance of the truth.

。又非處者，若證空解脫人不得順忍者，無有是處；若其得者，斯有是處。又非處者，謂惡作之人得住輕安心者，無有是處；若其不得，斯有是處。又非處者，謂惡作之人得心調伏及輕安者，無有是處；若其不得，斯有是處。又非處者，若諸女人成轉輪聖王，無有是處；若男子得成，斯有是處。又非處者，若諸女人成帝釋天主，無有是處；若男子得成，斯有是處。又非處者，若諸女人成梵王者，無有是處；若男子得成，斯有是處。又非處者，若諸女人現成佛果者，無有是處；若八人地次第得果，斯有是處。又非處者，謂須陀洹人現轉證成第八位者，無有是處；若於此蘊中趣涅盤者，斯有是處。又非處者，若斯陀含人現轉第三位者，無有是處；若於此蘊中趣涅槃者，斯有是處。又非處者，若阿那含人還來人間，無有是處；於此蘊中趣涅盤者，斯有是處。又非處者，若阿羅漢人有結習者，無有是處；若其無者，斯有是處。又非處者，謂諸聖人趣求異類師尊教授異義所生法者，無有是處；若不然者，斯有是處。又非處者，若得無生法忍之人有退轉者，無有是處；乃至得證菩提，斯有是處。又非處者，若諸菩薩坐菩提場已而不證成菩提果者，無有是處；若諸菩薩坐菩提場已，決定證成阿耨多羅三藐三菩提果然後起座，斯有是處

。又非處者，謂諸佛如來於種子習氣有所表現者，無有是處；若佛如來所有一切種子習氣悉能除斷，斯有是處。又非處者，謂佛如來智有障礙，無有是處；若佛如來智無障礙，斯有是處。又非處者，謂能觀見諸佛如來最勝頂相，無有是處；若不能見佛頂相者，斯有是處。又非處者，謂能知佛心所行者，無有是處；若不能知諸佛如來心所行者，斯有是處。又非處者，謂佛如來住等引心有所得相者，無有是處；若佛如來常住等引心者，斯有是處。又非處者，若謂如來語言虛妄不決定者，無有是處；若佛如來言無虛妄，斯有是處。又非處者，若謂如來有其過失，無有是處；諸佛如來離諸過失，斯有是處。

「舍利子！如是等法！如四無所畏、十八不共法中廣說。

「複次舍利子！若謂諸佛如來於現在世中若知若見有障礙者，無有是處；若諸佛如來於現在世中若知若見無障礙者，斯有是處。舍利子，如是所說如來所有處非處智力無有邊際，若欲知其邊際之者，譬如虛空所可知耶？若其虛空不知邊際，如來、應供、正等正覺處非處智力邊際亦然。諸住信菩薩得聞如來不可思議處非處智力已，發生凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「十方

【現代漢語翻譯】現代漢語譯本：還有不合理之處，是指如果認為諸佛如來在種子習氣方面有所表現，這是不可能的；如果諸佛如來能夠完全斷除一切種子習氣，這才是合理的。還有不合理之處，是指如果認為諸佛如來的智慧有障礙，這是不可能的；如果諸佛如來的智慧沒有障礙，這才是合理的。還有不合理之處，是指如果認為能夠看見諸佛如來最殊勝的頂相，這是不可能的；如果不能看見佛的頂相，這才是合理的。還有不合理之處，是指如果認為能夠知道佛的心意所想，這是不可能的；如果不能知道諸佛如來的心意所想，這才是合理的。還有不合理之處，是指如果認為諸佛如來住在等引（samādhi，禪定）心中有所得的表象，這是不可能的；如果諸佛如來常住在等引心中，這才是合理的。還有不合理之處，是指如果認為如來的語言虛妄不確定，這是不可能的；如果佛如來的語言沒有虛妄，這才是合理的。還有不合理之處，是指如果認為如來有其過失，這是不可能的；諸佛如來遠離一切過失，這才是合理的。『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些法，就像四無所畏（catvāri vaiśāradyāni，佛陀的四種無畏的自信）和十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德）中所廣泛闡述的那樣。』『再者，舍利子！如果認為諸佛如來在現在世中，所知所見有障礙，這是不可能的；如果諸佛如來在現在世中，所知所見沒有障礙，這才是合理的。舍利子，像這樣所說的如來所有處非處智力（sthānāsthāna-jñāna-bala，如來對合理與不合理之事的智慧力量）是無邊無際的，如果想要知道它的邊際，就像虛空可以被知道邊際嗎？如果虛空都無法知道邊際，那麼如來、應供（arhat，值得供養的聖者）、正等正覺（samyak-saṃbuddha，完全覺悟的佛陀）的處非處智力的邊際也是如此。那些安住于信心的菩薩，聽聞如來不可思議的處非處智力后，會生起清凈的信心，超越分別，遠離疑惑，之後又會生起身心喜悅的感受，併產生稀有的想法。』那時，世尊（Bhagavān，佛陀的尊稱）爲了重申這個意義，說了偈頌：『十方』

【English Translation】 English version: Furthermore, it is not possible that the Tathāgatas (如來, thus-gone ones) manifest any traces of seed-habits; it is possible that the Tathāgatas have completely eradicated all seed-habits. Furthermore, it is not possible that the wisdom of the Tathāgatas is obstructed; it is possible that the wisdom of the Tathāgatas is unobstructed. Furthermore, it is not possible to see the most excellent protuberance on the head of the Tathāgatas; it is possible that the protuberance on the head of the Buddha cannot be seen. Furthermore, it is not possible to know the thoughts of the Tathāgatas; it is possible that the thoughts of the Tathāgatas cannot be known. Furthermore, it is not possible that the Tathāgatas, while dwelling in samādhi (等引, meditative absorption), have any perception of attainment; it is possible that the Tathāgatas always dwell in samādhi. Furthermore, it is not possible that the words of the Tathāgata are false and uncertain; it is possible that the words of the Tathāgata are without falsehood. Furthermore, it is not possible that the Tathāgata has any faults; it is possible that the Tathāgatas are free from all faults. 『Śāriputra (舍利子, one of the Buddha's ten principal disciples, known for his wisdom)! These dharmas (法, teachings) are extensively explained in the context of the four assurances (catvāri vaiśāradyāni, the four confidences of a Buddha) and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, eighteen unique qualities of a Buddha).』『Moreover, Śāriputra! It is not possible that the Tathāgatas have any obstruction in their knowledge or vision in the present world; it is possible that the Tathāgatas have no obstruction in their knowledge or vision in the present world. Śāriputra, the power of the Tathāgata's knowledge of what is possible and impossible (sthānāsthāna-jñāna-bala, the power of knowledge of what is possible and impossible) is immeasurable. If one were to try to know its limit, is it like knowing the limit of space? If the limit of space cannot be known, then the limit of the power of knowledge of what is possible and impossible of the Tathāgata, the Arhat (應供, worthy one), the Samyak-saṃbuddha (正等正覺, fully enlightened Buddha) is also the same. Those Bodhisattvas who abide in faith, upon hearing of the inconceivable power of the Tathāgata's knowledge of what is possible and impossible, will generate pure faith, transcend discrimination, be free from doubt, and then experience physical and mental joy and a sense of wonder.』 At that time, the Bhagavan (世尊, the Blessed One), to reiterate this meaning, spoke the following verses: 『The ten directions』

虛空無邊量，　　處非處智力亦然，　智力真實遍世間，　　廣說最上真實法。　若人圓具解脫器，　　知彼所行為說法，　彼圓法器諸眾生，　　知處非處住舍行。　虛空大地尚可動，　　佛說果報無虛妄，　處非處智若圓成，　　世出世間十力具。

「舍利子！此是如來第一智力。如來、應供、正等正覺以具如是勝智力故了知勝處，于大眾中能師子吼轉妙梵輪，乃至世間無與如來同其法者。

「複次舍利子！云何名為如來業報智力？謂佛如來以無上智，於過去未來現在一切眾生，所作諸業積集因處位、若身根因通眼根分位，如是諸根因及分位如來悉如實知。若諸眾生有佈施根性修持戒行，如來了知自他根故，即為宣說佈施之法。若諸眾生有持戒根性修佈施行，如來了知自他根故，即為宣說持戒之法。若諸眾生有忍辱根性修精進行，如來了知自他根故，即為宣說忍辱之法。若諸眾生有精進根性修忍辱行，如來了知自他根故，即為宣說精進之法。若諸眾生有禪定根性修勝慧行，如來了知自他根故，即為宣說禪定之法。若諸眾生有勝慧根性修禪定行，如來了知自他根故，即為宣說勝慧之法。總略乃至諸菩提分法亦如是說。若諸眾生具聲聞根性修緣覺乘行，如來了知自他根故，即為宣說聲聞乘法。

【現代漢語翻譯】現代漢語譯本虛空的廣闊無邊無法衡量，如來（Tathagata）的處非處智力（knowing what is possible and impossible）也是如此。這種智慧真實地遍佈世間，廣泛宣說最上乘的真實佛法。如果有人具備了能夠理解佛法的根器，瞭解他們所做的事情，佛陀就會為他們說法。那些具備理解佛法根器的眾生，會明白什麼是可能，什麼是不可能，並安住于舍（equanimity）的修行。即使虛空和大地可以動搖，佛陀所說的因果報應是真實不虛的。如果處非處智力圓滿成就，就能具備出世間和世間的十種力量。

『舍利子（Sariputra）！這就是如來的第一種智力。如來、應供（Arhat）、正等正覺（Samyaksambuddha）因為具備這種殊勝的智力，所以能夠了知殊勝之處，在大眾中能夠發出獅子吼，轉動微妙的梵輪（Dharma wheel），乃至世間沒有誰的佛法能與如來相同。』

『再者，舍利子！什麼叫做如來的業報智力？就是佛陀如來以無上的智慧，對於過去、未來、現在一切眾生所造作的各種業，以及這些業的積集因處位，比如身根（body faculty）的因，以及眼根（eye faculty）的分位，像這樣各種根的因和分位，如來都如實地知道。如果眾生有佈施的根性，修行持戒的行為，如來知道他自己和他人的根性，就會為他們宣說佈施的法門。如果眾生有持戒的根性，修行佈施的行為，如來知道他自己和他人的根性，就會為他們宣說持戒的法門。如果眾生有忍辱的根性，修行精進的行為，如來知道他自己和他人的根性，就會為他們宣說忍辱的法門。如果眾生有精進的根性，修行忍辱的行為，如來知道他自己和他人的根性，就會為他們宣說精進的法門。如果眾生有禪定的根性，修行勝慧的行為，如來知道他自己和他人的根性，就會為他們宣說禪定的法門。如果眾生有勝慧的根性，修行禪定的行為，如來知道他自己和他人的根性，就會為他們宣說勝慧的法門。總而言之，乃至各種菩提分法（factors of enlightenment）也是這樣宣說。如果眾生具備聲聞（Sravaka）的根性，修行緣覺乘（Pratyekabuddha-yana）的行為，如來知道他自己和他人的根性，就會為他們宣說聲聞乘的法門。』

【English Translation】 English version The expanse of space is immeasurable, so too is the Tathagata's (如來) power of knowing what is possible and impossible (處非處智力). This wisdom truly pervades the world, extensively proclaiming the supreme and true Dharma. If a person possesses the capacity to understand the Dharma, knowing their actions, the Buddha will teach them the Dharma. Those beings who possess the capacity to understand the Dharma will understand what is possible and what is impossible, and abide in the practice of equanimity (舍). Even if space and earth could be moved, the karmic consequences spoken by the Buddha are true and not false. If the power of knowing what is possible and impossible is perfected, one will possess the ten powers of both the mundane and supramundane realms.

'Sariputra (舍利子)! This is the first power of wisdom of the Tathagata. The Tathagata, Arhat (應供), Samyaksambuddha (正等正覺), because of possessing this supreme power of wisdom, is able to know the supreme places, and in the assembly, is able to roar the lion's roar, turning the subtle Dharma wheel (梵輪), to the point that in the world, there is no Dharma that is the same as the Tathagata's.'

'Furthermore, Sariputra! What is called the Tathagata's power of knowing karmic retribution? It is that the Buddha Tathagata, with unsurpassed wisdom, knows all the various karmas created by all beings in the past, future, and present, as well as the places where these karmas accumulate, such as the cause of the body faculty (身根), and the divisions of the eye faculty (眼根). The Tathagata knows all the causes and divisions of these faculties as they truly are. If beings have the disposition for generosity and practice the conduct of upholding precepts, the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of generosity to them. If beings have the disposition for upholding precepts and practice the conduct of generosity, the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of upholding precepts to them. If beings have the disposition for patience and practice the conduct of diligence, the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of patience to them. If beings have the disposition for diligence and practice the conduct of patience, the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of diligence to them. If beings have the disposition for meditation and practice the conduct of superior wisdom, the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of meditation to them. If beings have the disposition for superior wisdom and practice the conduct of meditation, the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of superior wisdom to them. In short, even the various factors of enlightenment (菩提分法) are proclaimed in this way. If beings possess the disposition of a Sravaka (聲聞) and practice the conduct of the Pratyekabuddha-yana (緣覺乘), the Tathagata, knowing their own and others' dispositions, will proclaim the Dharma of the Sravaka-yana to them.'

若諸眾生具緣覺根性修聲聞乘行，如來了知自他根故，即為宣說緣覺乘法。若諸眾生具大乘根性而修聲聞緣覺乘行，如來了知自他根故，即為宣說大乘之法。若諸眾生具最上乘根性修大乘行，如來了知實了知。若諸眾生於現在世積集樂因，未來世中感其苦報，如來決定如實了知。若諸眾生於現在世積集苦因，未來世中感其苦報，如來決定如實了知。若諸眾生於現在世積集樂因，未來世中感其樂報，如來決定如實了知。舍利子！如來於過去未來現在世中一切眾生，所有諸業若因若果，如來真實無異無別，決定一一如實了知。如來隨所知已，如其所應皆為說法。舍利子！如來、應供、正等正覺，於過去未來現在一切眾生，諸業果報、積集因處，皆如實知。如來智力無有邊際，若欲知其邊際之者，譬如虛空所可知耶？若其虛空不知邊際，如來、應供、正等正覺業報智力邊際亦然。諸住信菩薩得聞如來不可思議業報智力已，發生凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「佛善了知諸因果，　　業法智眼悉能觀，　無礙智遍三世中，　　諸眾生行悉明達。　苦樂諸因及所愿，　　遍諸眾生五趣中，　輪轉一切諸苦因，　　善逝決定皆明瞭。　所有

【現代漢語翻譯】現代漢語譯本：如果眾生具有緣覺（Pratyekabuddha）的根性，卻修行聲聞乘（Śrāvakayāna）的法門，如來（Tathāgata）了知自己和他們的根性，就會為他們宣說緣覺乘的法門。如果眾生具有大乘（Mahāyāna）的根性，卻修行聲聞乘或緣覺乘的法門，如來了知自己和他們的根性，就會為他們宣說大乘的法門。如果眾生具有最上乘的根性，並修行大乘的法門，如來對此完全了知。如果眾生在現在世積累了樂的因，未來世會感受到苦的果報，如來對此確定如實了知。如果眾生在現在世積累了苦的因，未來世會感受到苦的果報，如來對此確定如實了知。如果眾生在現在世積累了樂的因，未來世會感受到樂的果報，如來對此確定如實了知。舍利子（Śāriputra）！如來對於過去、未來、現在世中一切眾生，所有的業，無論是因還是果，如來真實無異無別，確定一一如實了知。如來隨所知曉的，都如其所應地為他們說法。舍利子！如來、應供（Arhat）、正等正覺（Samyaksaṃbuddha），對於過去、未來、現在一切眾生，諸業的果報、積累的因處，都如實知曉。如來的智慧力量沒有邊際，如果想要知道它的邊際，就像虛空可以被知曉邊際嗎？如果虛空都無法知曉邊際，那麼如來、應供、正等正覺的業報智力的邊際也是如此。那些安住于信心的菩薩（Bodhisattva），聽聞如來不可思議的業報智力后，會生起清凈的信心，超越分別，遠離疑惑，之後又會生起身喜、心喜、適悅的相，併發起稀有的想法。

那時，世尊（Bhagavat）爲了重申這個道理，說了偈頌：

佛陀善於了知諸因果，業法的智慧之眼都能觀察，無礙的智慧遍及三世之中，所有眾生的行為都明瞭通達。苦樂的各種因以及所愿，遍及所有眾生在五趣（pañca-gatayaḥ）之中，輪轉的一切痛苦之因，善逝（Sugata）都確定明瞭。所有

【English Translation】 English version: If sentient beings possess the root nature of a Pratyekabuddha (one who attains enlightenment on their own) but practice the path of the Śrāvakayāna (the path of the disciples), the Tathāgata (the thus-gone one), knowing their own and others' roots, will then proclaim the Dharma of the Pratyekabuddha vehicle for them. If sentient beings possess the root nature of the Mahāyāna (the great vehicle) but practice the path of the Śrāvakayāna or Pratyekabuddhayāna, the Tathāgata, knowing their own and others' roots, will then proclaim the Dharma of the Mahāyāna for them. If sentient beings possess the root nature of the supreme vehicle and practice the path of the Mahāyāna, the Tathāgata knows this completely. If sentient beings accumulate causes of happiness in the present life, but in future lives experience the results of suffering, the Tathāgata knows this definitively and truthfully. If sentient beings accumulate causes of suffering in the present life, but in future lives experience the results of suffering, the Tathāgata knows this definitively and truthfully. If sentient beings accumulate causes of happiness in the present life, and in future lives experience the results of happiness, the Tathāgata knows this definitively and truthfully. Śāriputra! The Tathāgata, regarding all sentient beings in the past, future, and present, all their karmas, whether causes or results, the Tathāgata knows them truthfully, without difference or distinction, definitively and truthfully, one by one. The Tathāgata, according to what is known, speaks the Dharma for them as is appropriate. Śāriputra! The Tathāgata, the Arhat (worthy one), the Samyaksaṃbuddha (perfectly enlightened one), regarding all sentient beings in the past, future, and present, the karmic results of all their actions, the places where causes are accumulated, knows them truthfully. The Tathāgata's power of wisdom is without limit; if one wishes to know its limit, is it like the limit of space that can be known? If the limit of space cannot be known, then the limit of the Tathāgata, the Arhat, the Samyaksaṃbuddha's wisdom of karmic results is also the same. Those Bodhisattvas (enlightenment beings) who abide in faith, having heard of the Tathāgata's inconceivable wisdom of karmic results, will generate pure faith, transcend discrimination, be free from doubts, and then will generate the signs of physical joy, mental joy, and contentment, and give rise to rare thoughts.

At that time, the Bhagavat (the blessed one), to reiterate this meaning, spoke the following verses:

The Buddha is skilled in knowing all causes and effects, the wisdom eye of Dharma can observe all, unobstructed wisdom pervades the three times, all sentient beings' actions are clearly understood. The various causes of suffering and happiness, and what is desired, pervade all sentient beings in the five realms (pañca-gatayaḥ), all the causes of suffering in the cycle of rebirth, the Sugata (the well-gone one) knows them definitively and clearly. All

黑白諸業報，　　因果愿求亦復然，　能仁真實悉了知，　　猶觀掌中如意寶。　若諸業法修因少，　　當來果報獲無量，　若因無量果還微，　　善逝真實皆曉了。　修聲聞行果如願，　　緣覺菩提因愿同，　無上智果愿亦然，　　善逝如實皆曉了。　若於先業修苦因，　　后復當招於樂果，　若於諸業修樂因，　　后復當招于苦果；　苦因苦果如是法，　　樂因樂果亦復然，　自業自果和合因，　　善逝如實皆曉了。　諸有苦法三世轉，　　遍諸眾生五趣中，　真實無斷無異門，　　佛無上智皆明瞭。

「舍利子！此是如來第二智力。如來以具勝智力故了知勝處，于大眾中能師子吼轉妙梵輪，一切世間天人魔梵皆不能轉，乃至無與如來同其法者。」

佛說大乘菩薩藏正法經卷第十

諸果報等皆如實知。云何了知？舍利子！謂諸如來、應供、正等正覺，于諸眾生過去諸業所集善因，離諸不善，于未來世與其善果，如來一一如實了知。若諸眾生造不善業，集不善因，離諸善法，于未來世獲不善果，如來一一如實了知。若諸眾生積集業因，于未來世感下劣分位，如來決定如實了知。若諸眾生積集業因，于現在世感殊勝分位，于未來世亦感殊勝分位，如來決定如實了知。若諸眾

【現代漢語翻譯】現代漢語譯本黑業和白業的果報，以及因果和願望的道理也是如此，能仁（指佛陀）真實地完全瞭解這一切，就像觀看掌中的如意寶一樣清晰。如果修行善業的因很少，將來得到的果報卻會非常多；如果修行善業的因非常多，得到的果報反而會很少，善逝（指佛陀）真實地完全瞭解這些道理。修習聲聞乘的行持，得到的果報如所愿；修習緣覺乘的菩提，其因和願望也相同；修習無上智慧的果報，其願望也是如此，善逝如實地完全瞭解這些道理。如果對於過去的業力，修習的是苦因，那麼將來反而會招感樂果；如果對於各種業力，修習的是樂因，那麼將來反而會招感苦果；苦因導致苦果是這樣的法則，樂因導致樂果也是如此，自業自果的因緣和合，善逝如實地完全瞭解這些道理。所有苦的法則在三世中流轉，遍及所有眾生在五趣（地獄、餓鬼、畜生、人、天）之中，真實不間斷，也沒有不同的途徑，佛陀的無上智慧完全明瞭這些道理。『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是如來的第二種智慧力量。如來因為具有殊勝的智慧力量，所以能夠了解殊勝之處，在大眾之中能夠發出獅子吼，轉動微妙的梵輪（佛法），一切世間的天人、魔王、梵天都不能轉動，乃至沒有人和如來在佛法上相同。』《佛說大乘菩薩藏正法經》卷第十對於各種果報等，都如實地瞭解。如何瞭解呢？舍利子！所謂如來、應供（值得供養的人）、正等正覺（完全覺悟的人），對於眾生過去所造的各種業，所積累的善因，遠離各種不善，在未來世給予他們善果，如來一一如實地瞭解。如果眾生造作不善業，積累不善因，遠離各種善法，在未來世獲得不善果，如來一一如實地瞭解。如果眾生積累業因，在未來世感得下劣的地位，如來決定如實地瞭解。如果眾生積累業因，在現在世感得殊勝的地位，在未來世也感得殊勝的地位，如來決定如實地瞭解。如果眾

【English Translation】 English version The retributions of black and white deeds, as well as the principles of cause and effect and aspirations, are also like this. The Muni (referring to the Buddha) truly and completely understands all of this, as clearly as seeing a wish-fulfilling jewel in the palm of one's hand. If one cultivates few causes of good deeds, the future retributions will be immense; if one cultivates many causes of good deeds, the retributions will be small. The Sugata (referring to the Buddha) truly and completely understands these principles. Practicing the conduct of the Sravaka vehicle, the resulting retributions are as desired; practicing the Bodhi of the Pratyekabuddha vehicle, the causes and aspirations are the same; the retributions of the supreme wisdom are also like this, the Sugata truly and completely understands these principles. If one cultivates causes of suffering for past karma, one will instead attract the retributions of happiness in the future; if one cultivates causes of happiness for various karmas, one will instead attract the retributions of suffering in the future; the law of suffering causes leading to suffering retributions is like this, and the law of happiness causes leading to happiness retributions is also like this. The causes and conditions of one's own karma and its retributions coming together, the Sugata truly and completely understands these principles. All laws of suffering revolve through the three times, pervading all sentient beings in the five realms (hell, hungry ghosts, animals, humans, and gods), truly without interruption, and without different paths. The Buddha's supreme wisdom completely understands these principles. 'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the Tathagata's second power of wisdom. Because the Tathagata possesses supreme power of wisdom, he is able to understand the supreme places, and in the assembly, he is able to roar like a lion, turning the subtle wheel of Dharma (Buddha's teachings), which all the gods, humans, demons, and Brahmas in the world cannot turn, and there is no one who is the same as the Tathagata in the Dharma.' The Tenth Scroll of the Sutra of the Great Vehicle Bodhisattva Pitaka of the Correct Dharma Spoken by the Buddha All kinds of retributions are truly understood. How is it understood? Sariputra! The so-called Tathagata, Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), regarding the various karmas that sentient beings have created in the past, the good causes they have accumulated, and their separation from all unwholesome deeds, in the future, the Tathagata gives them good retributions, and the Tathagata truly understands each one. If sentient beings create unwholesome karmas, accumulate unwholesome causes, and separate from all wholesome dharmas, in the future, they will receive unwholesome retributions, and the Tathagata truly understands each one. If sentient beings accumulate karmic causes, in the future, they will experience inferior positions, and the Tathagata definitely and truly understands this. If sentient beings accumulate karmic causes, in the present life, they will experience superior positions, and in the future, they will also experience superior positions, and the Tathagata definitely and truly understands this. If sentient

生積集業因，於過去世起下劣行，未來世中起廣大行，如來決定如實了知。若諸眾生積集業因少分發起，當感廣大殊勝分位，如來決定如實了知。若諸眾生積集業因廣大發起，當感少分殊勝分位，如來決定如實了知。若諸眾生修聲聞行感聲聞果，如來決定如實了知。若諸眾生修緣覺行感緣覺果，如來決定如實了知。若諸眾生修佛智因感佛智果，如來決定如實了知。若諸眾生於現在世積集苦因，未來世中感其樂報，如來決定如大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十一

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯如來不思議品第四之五

「複次舍利子！云何名為如來種種信解智力？謂佛如來於諸眾生諸補特伽羅所有信解種種差別，如來一一如實了知。若諸眾生本住貪愛、于瞋起解、廣如經說。若諸眾生本住著癡、于瞋起解，如來一一如實了知。若諸眾生本住不善之法，于不善法起解，如來一一如實了知。若諸眾生本住善法、于善法起解、如來一一如實了知。若諸眾生修下劣行、于殊勝法而起信解，如來悉如實知。若諸眾生修殊勝行、于下劣法而起信解，如來悉如實知。若諸眾生修下劣行、于殊勝分位而起信解，如來悉如

【現代漢語翻譯】現代漢語譯本『舍利子，再者，什麼是如來的種種信解智力？』『是指佛陀如來對於所有眾生、所有補特伽羅（指人）的信解的種種差別，如來都能一一如實地了知。』『如果眾生原本安住于貪愛，卻對嗔恨產生理解，如同經典所說的那樣。』『如果眾生原本執著于愚癡，卻對嗔恨產生理解，如來都能一一如實地了知。』『如果眾生原本安住于不善之法，卻對不善之法產生理解，如來都能一一如實地了知。』『如果眾生原本安住于善法，卻對善法產生理解，如來都能一一如實地了知。』『如果眾生修習下劣的行為，卻對殊勝的法產生信解，如來都能如實地了知。』『如果眾生修習殊勝的行為，卻對下劣的法產生信解，如來都能如實地了知。』『如果眾生修習下劣的行為，卻對殊勝的果位產生信解，如來都能如實地了知。』『眾生積累業因，在過去世造作下劣的行為，在未來世中卻產生廣大的果報，如來對此能決定如實地了知。』『如果眾生積累的業因少分發起，卻能感得廣大殊勝的果位，如來對此能決定如實地了知。』『如果眾生積累的業因廣大發起，卻只能感得少分殊勝的果位，如來對此能決定如實地了知。』『如果眾生修習聲聞乘的行持，感得聲聞乘的果位，如來對此能決定如實地了知。』『如果眾生修習緣覺乘的行持，感得緣覺乘的果位，如來對此能決定如實地了知。』『如果眾生修習佛陀智慧的因，感得佛陀智慧的果位，如來對此能決定如實地了知。』『如果眾生在現在世積累苦因，在未來世中卻感得樂報，如來對此能決定如實地了知。』

【English Translation】 English version 'Furthermore, Shariputra, what is called the Tathagata's power of understanding and wisdom regarding various beliefs?' 'It refers to the fact that the Buddha Tathagata fully and truly understands the various differences in the beliefs of all sentient beings and all pudgalas (persons).' 'If sentient beings are originally dwelling in greed, yet develop an understanding of anger, as described in the scriptures.' 'If sentient beings are originally attached to ignorance, yet develop an understanding of anger, the Tathagata fully and truly understands each case.' 'If sentient beings are originally dwelling in unwholesome dharmas, yet develop an understanding of unwholesome dharmas, the Tathagata fully and truly understands each case.' 'If sentient beings are originally dwelling in wholesome dharmas, yet develop an understanding of wholesome dharmas, the Tathagata fully and truly understands each case.' 'If sentient beings practice inferior conduct, yet develop faith and understanding in superior dharmas, the Tathagata fully and truly understands each case.' 'If sentient beings practice superior conduct, yet develop faith and understanding in inferior dharmas, the Tathagata fully and truly understands each case.' 'If sentient beings practice inferior conduct, yet develop faith and understanding in superior attainments, the Tathagata fully and truly understands each case.' 'Sentient beings accumulate karmic causes, engaging in inferior actions in past lives, yet in future lives, they experience vast results; the Tathagata definitively and truly knows this.' 'If sentient beings accumulate a small portion of karmic causes, yet experience vast and superior attainments, the Tathagata definitively and truly knows this.' 'If sentient beings accumulate vast karmic causes, yet only experience a small portion of superior attainments, the Tathagata definitively and truly knows this.' 'If sentient beings practice the conduct of Shravakas (Hearers), and attain the fruit of Shravakas, the Tathagata definitively and truly knows this.' 'If sentient beings practice the conduct of Pratyekabuddhas (Solitary Buddhas), and attain the fruit of Pratyekabuddhas, the Tathagata definitively and truly knows this.' 'If sentient beings cultivate the causes of Buddha wisdom, and attain the fruit of Buddha wisdom, the Tathagata definitively and truly knows this.' 'If sentient beings accumulate causes of suffering in the present life, yet experience happiness in future lives, the Tathagata definitively and truly knows this.'

實知。若諸眾生修殊勝行、起下劣解，如來悉如實知。若諸眾生於邪定聚而起信解，取彼定法，如來悉如實知。若諸眾生於正定聚而起信解，取彼定法，如來悉如實知。若諸眾生於正定聚取彼解脫，如來悉如實知。若諸眾生信解欲界定法，從欲界入，如來悉如實知。若諸眾生信解色界定法，從色界入，如來悉如實知。若諸眾生信解無色界定法，從無色界入，如來悉如實知。若諸眾生信解三界定法，遍三界入，如來悉如實知。若諸眾生本住下劣分位而得殊勝之法，如來悉如實知。若諸眾生本住殊勝分位而得下劣之法，如來悉如實知。若諸眾生起種種信解、種種色相、種種受用、種種領納，如來悉如實知。若諸眾生信解以先業故當感墜墮，如來悉如實知。若諸眾生信解脫之法取彼解脫，如來悉如實知。如來如是如實知已，隨其所應即為說法。

「舍利子！此是如來信解智力，無有邊際與虛空等。若諸住信菩薩于佛如來種種信解最勝智力，聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「世間種種信解法，　　過未現在無限量，　即彼信解如所思，　　佛人中尊皆曉了。　若於貪法起信解，　　而本住著瞋分位，　若瞋若癡義亦然，　　佛

【現代漢語翻譯】現代漢語譯本如實地知曉。如果眾生修行殊勝的善行，卻產生低劣的理解，如來完全如實地知曉。如果眾生對於邪定聚（錯誤的禪定狀態）產生信仰和理解，並執取那些禪定之法，如來完全如實地知曉。如果眾生對於正定聚（正確的禪定狀態）產生信仰和理解，並執取那些禪定之法，如來完全如實地知曉。如果眾生在正定聚中尋求解脫，並執取那解脫之法，如來完全如實地知曉。如果眾生信仰和理解欲界（慾望的領域）的禪定之法，並從欲界進入，如來完全如實地知曉。如果眾生信仰和理解的禪定之法，並從進入，如來完全如實地知曉。如果眾生信仰和理解無的禪定之法，並從無進入，如來完全如實地知曉。如果眾生信仰和理解三界（欲界、色界、無色界）的禪定之法，並遍及三界進入，如來完全如實地知曉。如果眾生原本處於低劣的地位，卻獲得了殊勝的法，如來完全如實地知曉。如果眾生原本處於殊勝的地位，卻獲得了低劣的法，如來完全如實地知曉。如果眾生產生種種信仰和理解、種種色相、種種受用、種種領納，如來完全如實地知曉。如果眾生信仰和理解因為過去的業力將要墮落，如來完全如實地知曉。如果眾生信仰解脫之法並尋求解脫，如來完全如實地知曉。如來如此如實地知曉之後，會根據他們的情況為他們說法。『舍利子（佛陀的十大弟子之一，以智慧著稱）！』這就是如來的信解智力，沒有邊際，如同虛空一樣。如果那些安住于信心的菩薩，聽聞佛如來種種信解最殊勝的智力后，產生清凈的信心，超越分別，遠離疑惑，之後又生起身心的喜悅和適悅之相，併產生稀有的想法。」那時，世尊爲了重申這個道理，說了偈頌：『世間種種信解之法，過去、未來、現在無**，那些信解如他們所想，佛陀人中之尊都完全明瞭。如果對於貪慾之法產生信仰和理解，而原本安住于嗔恨的地位，對於嗔恨和愚癡也是如此，佛陀都完全明瞭。』

【English Translation】 English version Truly knows. If sentient beings cultivate superior practices but develop inferior understandings, the Tathagata (Buddha) fully knows this as it is. If sentient beings develop faith and understanding in the wrong group of samadhi (meditative concentration) and grasp those samadhi practices, the Tathagata fully knows this as it is. If sentient beings develop faith and understanding in the right group of samadhi and grasp those samadhi practices, the Tathagata fully knows this as it is. If sentient beings in the right group of samadhi seek liberation and grasp that liberation, the Tathagata fully knows this as it is. If sentient beings have faith and understanding in the samadhi practices of the desire realm (kama-dhatu) and enter from the desire realm, the Tathagata fully knows this as it is. If sentient beings have faith and understanding in the samadhi practices of ** and enter from , the Tathagata fully knows this as it is. If sentient beings have faith and understanding in the samadhi practices of no ** and enter from no , the Tathagata fully knows this as it is. If sentient beings have faith and understanding in the samadhi practices of the three realms (desire, form, and formless realms) and enter throughout the three realms, the Tathagata fully knows this as it is. If sentient beings originally dwell in an inferior state but attain superior dharma (teachings), the Tathagata fully knows this as it is. If sentient beings originally dwell in a superior state but attain inferior dharma, the Tathagata fully knows this as it is. If sentient beings develop various faiths and understandings, various appearances, various enjoyments, and various perceptions, the Tathagata fully knows this as it is. If sentient beings have faith and understanding that they will fall due to past karma, the Tathagata fully knows this as it is. If sentient beings have faith in the dharma of liberation and seek that liberation, the Tathagata fully knows this as it is. Having known this as it is, the Tathagata then teaches the dharma according to what is appropriate for them. 『Shariputra (one of Buddha's ten principal disciples, known for his wisdom)!』 This is the Tathagata's power of faith and understanding, which is boundless and like space. If bodhisattvas (enlightenment beings) who dwell in faith, upon hearing the Tathagata's various most superior powers of faith and understanding, develop pure faith, transcend discrimination, and are free from doubts, they then experience physical and mental joy and delight, and develop a sense of wonder.』 At that time, the World Honored One, to reiterate this meaning, spoke in verses: 『The various faiths and understandings in the world, whether past, future, or present, are without **. Those faiths and understandings, as they are thought, the Buddha, the honored one among humans, fully understands. If one develops faith and understanding in the dharma of greed, while originally dwelling in a state of anger, the same is true for anger and delusion, the Buddha fully understands.』

隨信解皆明瞭。　住貪住癡等諸法，　　隨心所持難思度，　相續無間遍所行，　　能仁勝智皆明瞭。　若諸眾生下劣行，　　還覆信解廣大法，　行勝解劣義亦然，　　佛調御尊皆明瞭。　若眾生取邪定聚，　　來還所起亦復然，　所有三界解脫門，　　佛隨信解皆明瞭。　所生色相種種異，　　受用差別亦復然，　隨先業故報無差，　　二足勝尊皆明瞭。　隨其信解了知已，　　如其所應為說法，　第三勝解智力門，　　佛子當生清凈信。

「舍利子！如是如來第三信解智力。如來、應供、正等正覺以具勝智力故了知勝處，于大眾中能師子吼轉妙梵輪，一切世間天人魔梵悉不能轉，無與如來同其法者。

「複次舍利子！云何如來種種界智力？謂佛如來於種種界如實了知。若諸眾生於諸世間以諸福行而為長養，如來悉能如實了知。若諸眾生以非福行而為長養，如來悉如實知。若諸眾生以不動行而為長養，如來悉如實知。若諸眾生修出離行，如來悉如實知。又舍利子！如來如實了知眼界、色界、眼識界。云何能知？謂佛了知內空、外空、內外空故。乃至意界、法界、意識界悉如實知。云何能知？謂佛了知內空、外空、內外空故。又舍利子！如來了知地界、水界、火界、風界及虛空界

【現代漢語翻譯】現代漢語譯本隨順他們的信解都能完全明瞭。執著于貪慾、執著于愚癡等各種法，隨著心念所執持的難以思量，相續不斷地普遍執行，能仁（佛陀）的殊勝智慧都能明瞭。如果眾生行為低下，卻又回過頭來信解廣大的佛法，行為殊勝而理解淺薄，道理也是如此，佛陀調御之尊都能明瞭。如果眾生執取邪定之聚，後來又迴轉，情況也是如此，所有三界的解脫之門，佛陀都隨順他們的信解而明瞭。所產生的色相種種不同，所受用的差別也是如此，隨著先前的業力，果報沒有差別，二足（佛陀）的殊勝之尊都能明瞭。隨順他們的信解而瞭解之後，就按照他們所應接受的為他們說法，這第三種殊勝的理解智力之門，佛子們應當生起清凈的信心。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！這就是如來（佛陀的稱號）的第三種信解智力。如來、應供（值得供養的人）、正等正覺（完全覺悟的人）因為具有殊勝的智力，所以能了知殊勝之處，在大眾之中能發出獅子吼（比喻佛陀說法時的威猛），轉動微妙的梵輪（比喻佛陀的教法），一切世間的天人、魔王、梵天都不能轉動，沒有誰的法能與如來相同。』

『再者，舍利子！什麼是如來的種種界智力？就是佛陀如來對於種種界如實了知。如果眾生在世間以各種福德行為來滋養自己，如來都能如實了知。如果眾生以非福德行為來滋養自己，如來都能如實了知。如果眾生以不動行為來滋養自己，如來都能如實了知。如果眾生修習出離之行，如來都能如實了知。』『又，舍利子！如來如實了知眼界（視覺器官）、色界（視覺對像）、眼識界（視覺意識）。如何能知？就是佛陀了知內空（自身為空）、外空（外境為空）、內外空（自身與外境皆為空）的緣故。乃至意界（思維器官）、法界（思維對像）、意識界（思維意識）都能如實了知。如何能知？就是佛陀了知內空、外空、內外空的緣故。』『又，舍利子！如來了知地界（地大）、水界（水大）、火界（火大）、風界（風大）以及虛空界（空大）。』

【English Translation】 English version They are all clearly understood according to their faith and understanding. Clinging to greed, clinging to ignorance, and all such dharmas, what the mind holds is difficult to fathom, continuously and universally pervading, the Sage's (Buddha's) supreme wisdom clearly understands all. If beings with inferior conduct turn back to believe and understand the vast Dharma, or if their conduct is superior but their understanding is shallow, the principle is the same, the Buddha, the Tamer of Beings, understands all. If beings take to the path of wrong views, and then turn back, the situation is also the same, all the gates of liberation in the three realms, the Buddha understands them all according to their faith and understanding. The forms and appearances that arise are all different, and the differences in what is experienced are also the same, according to their past karma, the retribution is without error, the Supreme One with Two Feet (Buddha) understands all. Having understood according to their faith and understanding, he then teaches them the Dharma as is appropriate for them, this third gate of supreme understanding and wisdom, the Buddha's disciples should generate pure faith.

'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! This is the Tathagata's (Buddha's title) third power of wisdom based on faith and understanding. The Tathagata, the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one), because of having supreme wisdom, knows the supreme places, and in the assembly, he can roar the lion's roar (a metaphor for the Buddha's powerful teaching), turning the subtle Brahma wheel (a metaphor for the Buddha's teachings), which all the gods, humans, demons, and Brahmas in the world cannot turn, and no one's Dharma is the same as the Tathagata's.'

'Furthermore, Shariputra! What is the Tathagata's power of wisdom regarding various realms? It is that the Buddha Tathagata truly knows all kinds of realms. If beings in the world nourish themselves with meritorious actions, the Tathagata knows it truly. If beings nourish themselves with non-meritorious actions, the Tathagata knows it truly. If beings nourish themselves with immovable actions, the Tathagata knows it truly. If beings cultivate the path of liberation, the Tathagata knows it truly.' 'Also, Shariputra! The Tathagata truly knows the eye realm (visual organ), the form realm (visual object), and the eye consciousness realm (visual awareness). How does he know? It is because the Buddha knows the emptiness of the internal (self is empty), the emptiness of the external (external environment is empty), and the emptiness of both internal and external (both self and environment are empty). Likewise, he truly knows the mind realm (thinking organ), the dharma realm (thinking object), and the mind consciousness realm (thinking awareness). How does he know? It is because the Buddha knows the emptiness of the internal, the emptiness of the external, and the emptiness of both internal and external.' 'Also, Shariputra! The Tathagata knows the earth element (earth element), the water element (water element), the fire element (fire element), the wind element (wind element), and the space element (space element).'

，悉如實知。云何能知？謂如虛空故亦然了知。如來悉知欲界、色界及無色界分別所起，知有為界是造作相，知無為界是無造作相，知雜染界是客塵煩惱相，知清凈界是自性明亮相，知諸行界是不如理作意無明相，知涅槃界是如理作意明智相。

「又舍利子！若諸界依止、諸界安住、諸界隨順、諸界建立、諸界作用、諸界意趣、諸界寂定、諸界住著，如來一一如實了知，隨所知已即為說法。舍利子！此是如來種種界智力，如是勝力無有邊際。若諸住信菩薩于佛如來如是智力，聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「一切世間諸眾生，　　以種種界為依止，　隨轉界趣義亦然，　　佛無上尊皆明瞭。　福非福及不動行，　　諸出離界義亦然，　隨諸界趣安住心，　　涅槃無動常寂靜。　所有眼界及色界，　　彼眼識界亦復然，　耳鼻舌身意界中，　　如來如實皆明瞭。　于其法界了知已，　　彼意識界亦復然，　了知諸法內外空，　　此即能仁大智力。　地界水界及火界，　　而彼風界亦復然，　如是諸界遍了知，　　猶如虛空等無異。　所有欲界及色界，　　彼無色界亦復然，　如來如是遍了知，　　及彼

【現代漢語翻譯】現代漢語譯本：完全如實地知曉。如何能夠知曉呢？因為如同虛空一樣，所以也能了知。如來完全知曉欲界（指眾生有慾望的境界）以及無分別所產生的境界，知曉有為界（指由因緣和合而成的世界）是造作的現象，知曉無為界（指不依賴因緣而存在的境界）是沒有造作的現象，知曉雜染界（指被煩惱污染的境界）是客塵煩惱的現象，知曉清凈界（指沒有煩惱的境界）是自性光明的現象，知曉諸行界（指一切有為法）是不如理作意（指不符合真理的思考）和無明的現象，知曉涅槃界（指解脫的境界）是如理作意（指符合真理的思考）和明智的現象。「又舍利子（佛陀的十大弟子之一）！如果諸界（指構成世界的各種要素）所依止、諸界所安住、諸界所隨順、諸界所建立、諸界的作用、諸界的意趣、諸界的寂定、諸界的執著，如來一一如實了知，隨所知曉的就為他們說法。舍利子！這就是如來種種界智力，這樣的殊勝力量沒有邊際。如果那些具有信心的菩薩，對於佛如來這樣的智慧力量，聽聞后產生清凈的信心，超越分別，遠離疑惑，之後又生起身心的喜悅和適悅之相，發出稀有的想法。」那時，世尊爲了重申這個意義，說了偈頌：「一切世間的眾生，都以種種界為依止，隨著界的趨向而轉，佛無上尊都明瞭這些道理。福（指善業）與非福（指惡業）以及不動行（指禪定），還有出離界的道理，隨著諸界趨向而安住於心，涅槃是無動搖的常寂靜。所有眼界（指眼睛的感知能力）以及色界（指眼睛所感知的對象），還有眼識界（指眼睛的識別能力）也是如此，耳、鼻、舌、身、意界（指六根的感知能力）中，如來都如實地明瞭。在了解法界（指一切事物的本質）之後，意識界（指意識的識別能力）也是如此，瞭解諸法內外皆空，這就是能仁（指釋迦牟尼佛）的大智慧力量。地界（指堅固性）、水界（指流動性）以及火界（指熱能），還有風界（指運動性）也是如此，像這樣遍知諸界，就像虛空一樣沒有差別。所有欲界以及色界（指有形物質的境界），還有無色界（指沒有形體的境界）也是如此，如來像這樣遍知，以及那些...

【English Translation】 English version: Fully and truly knows. How can one know? Because it is like space, therefore it can also be known. The Tathagata (a title for the Buddha) fully knows the desire realm (referring to the realm where beings have desires) and the realms arising from non-discrimination, knows that the conditioned realm (referring to the world formed by causes and conditions) is a phenomenon of fabrication, knows that the unconditioned realm (referring to the realm that does not depend on causes and conditions) is a phenomenon without fabrication, knows that the defiled realm (referring to the realm polluted by afflictions) is a phenomenon of adventitious afflictions, knows that the pure realm (referring to the realm without afflictions) is a phenomenon of self-nature luminosity, knows that the realm of all phenomena (referring to all conditioned dharmas) is a phenomenon of unwise attention and ignorance, knows that the realm of Nirvana (referring to the realm of liberation) is a phenomenon of wise attention and clear wisdom. 「Furthermore, Shariputra (one of the Buddha's ten great disciples)! If the dependencies of all realms (referring to the various elements that constitute the world), the abidings of all realms, the conformities of all realms, the establishments of all realms, the functions of all realms, the inclinations of all realms, the stillnesses of all realms, the attachments of all realms, the Tathagata knows each one truly, and after knowing, speaks the Dharma for them. Shariputra! This is the Tathagata's power of wisdom regarding all realms, such supreme power is without limit. If those Bodhisattvas who have faith, upon hearing of such wisdom power of the Buddha Tathagata, generate pure faith, transcend discriminations, are free from doubts, and then give rise to the appearance of joy and delight in body and mind, and generate rare thoughts.」 At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 「All beings in the world, rely on various realms, follow the tendencies of the realms, the Supreme Honored Buddha understands all these principles. Merit (referring to good karma) and demerit (referring to bad karma), as well as the unmoving practice (referring to meditation), and the principles of the realms of liberation, following the tendencies of the realms, abide in the mind, Nirvana is the unmoving, constant stillness. All eye realms (referring to the ability of the eyes to perceive) and form realms (referring to the objects perceived by the eyes), and also the eye consciousness realm (referring to the ability of the eyes to recognize), are also like this, in the ear, nose, tongue, body, and mind realms (referring to the six senses' ability to perceive), the Tathagata truly understands. After understanding the Dharma realm (referring to the essence of all things), the mind consciousness realm (referring to the mind's ability to recognize) is also like this, understanding that all dharmas are empty both internally and externally, this is the great wisdom power of the Sage (referring to Shakyamuni Buddha). The earth realm (referring to solidity), the water realm (referring to fluidity), and the fire realm (referring to heat energy), and also the wind realm (referring to movement), are also like this, knowing all realms like this, they are like space without difference. All desire realms and form realms (referring to the realm of tangible matter), and also the formless realms (referring to the realm without form), are also like this, the Tathagata knows all of them, and those...

分別所起等。　而彼虛空無邊際，　　諸界無邊亦復然，　佛於一切雖遍知，　　不起我心能瞭解。　了知諸界無所生，　　亦知諸界無所滅，　如是諸界寂靜心，　　無上丈夫皆明瞭。　如其虛空無邊際，　　佛智無邊亦復然，　以無礙智悉了知，　　種種信解皆解脫。　知心所起信解已，　　俱胝眾生悉調伏，　如來第四力圓成，　　佛子當生清凈信。

「舍利子！如是如來第四智力，廣說乃至無與如來同其法者。

「複次舍利子！云何名為如來根勝劣智力？謂諸眾生所有根性若勝若劣，如來一一如實了知。云何能知？謂下根、中根及彼利根，亦復遍知殊勝諸根，乃至積集分別從貪所起諸業根性、從瞋所起諸業根性、從癡所起諸業根性，如來悉如實知。如是分別諸業虛妄所起貪瞋癡等，皆如實知。如是分別諸根從貪瞋癡少分所起者，如來悉如實知。分別諸根從貪瞋癡廣大所起者，亦如實知。分別諸根從貪瞋癡執著所起者，亦如實知。若善因根性、若不善因根性、若不動因根性、若出離因根性，如來悉如實知。

「又舍利子！如來遍知一切眾生眼根、耳根、鼻根、舌根、身根、意根，女根、男根、命根，苦根、樂根、憂根、喜根、舍根，信根、精進根、念根、定根、慧根，未知

【現代漢語翻譯】現代漢語譯本分別所起等。而那虛空沒有邊際，諸世界也沒有邊際，佛陀雖然遍知一切，卻不起『我』的心念就能瞭解。瞭解諸世界無所生起，也知道諸世界無所滅亡，像這樣諸世界寂靜的心，無上丈夫都明瞭。如同虛空沒有邊際，佛的智慧也沒有邊際，用無礙的智慧完全瞭解，種種的信解都解脫。知道心中所起的信解后，能調伏無數眾生，如來的第四種力量圓滿成就，佛的弟子應當生起清凈的信心。『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！』，像這樣如來的第四種智慧力量，廣說乃至沒有與如來在法上相同的人。『再者，舍利子！』，什麼叫做如來的根勝劣智力？就是說一切眾生所有的根性，無論是殊勝還是低劣，如來都能一一如實地瞭解。如何能夠了解？就是說下根、中根以及利根，也普遍知道殊勝的諸根，乃至積集分別從貪慾所產生的諸業根性、從嗔恨所產生的諸業根性、從愚癡所產生的諸業根性，如來都如實地知道。像這樣分別諸業虛妄所產生的貪嗔癡等，都如實地知道。像這樣分別諸根從貪嗔癡少分所產生的，如來都如實地知道。分別諸根從貪嗔癡廣大所產生的，也如實地知道。分別諸根從貪嗔癡執著所產生的，也如實地知道。無論是善因的根性、不善因的根性、不動因的根性、還是出離因的根性，如來都如實地知道。『還有，舍利子！』，如來普遍知道一切眾生的眼根、耳根、鼻根、舌根、身根、意根，女根、男根、命根，苦根、樂根、憂根、喜根、舍根，信根、精進根、念根、定根、慧根，未知

【English Translation】 English version The arising of distinctions, and so on. And that space is boundless, the realms are also boundless, although the Buddha knows all things, he understands without arising the thought of 'I'. Knowing that the realms have no arising, and also knowing that the realms have no ceasing, thus the peaceful mind of the realms, the supreme man understands all. Just as space is boundless, the Buddha's wisdom is also boundless, with unobstructed wisdom he fully understands, all kinds of beliefs and understandings are liberated. Knowing the beliefs and understandings that arise in the mind, he can subdue countless beings, the fourth power of the Tathagata is perfectly accomplished, the Buddha's disciples should generate pure faith. 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)!', such is the fourth power of wisdom of the Tathagata, broadly speaking, there is no one who is the same as the Tathagata in the Dharma. 'Furthermore, Śāriputra!', what is called the Tathagata's power of knowing the superior and inferior faculties? It means that all beings' faculties, whether superior or inferior, the Tathagata knows them all as they truly are. How can he know? It means the inferior faculties, the middling faculties, and the sharp faculties, and also universally knows the superior faculties, and even the accumulated distinctions of the faculties of actions arising from greed, the faculties of actions arising from hatred, the faculties of actions arising from delusion, the Tathagata knows them all as they truly are. Thus, he knows as they truly are the greed, hatred, and delusion, etc., that arise from the false distinctions of actions. Thus, he knows as they truly are the faculties that arise from a small portion of greed, hatred, and delusion. He also knows as they truly are the faculties that arise from a large portion of greed, hatred, and delusion. He also knows as they truly are the faculties that arise from the attachment to greed, hatred, and delusion. Whether it is the faculty of a good cause, the faculty of a bad cause, the faculty of an unmoving cause, or the faculty of a cause for liberation, the Tathagata knows them all as they truly are. 'Moreover, Śāriputra!', the Tathagata universally knows all beings' eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, female faculty, male faculty, life faculty, pain faculty, pleasure faculty, sorrow faculty, joy faculty, equanimity faculty, faith faculty, diligence faculty, mindfulness faculty, concentration faculty, wisdom faculty, the unknown

當知根、已知根、具知根，如是二十二根，如來悉如實知。又諸根中，若眼根因通耳根分位，非鼻根、舌根、身根，如來悉如實知。若耳根因通鼻根分位，若鼻根因通舌根分位，若舌根因通身根分位，若身根因通眼根分位，如是諸根因及分位，如來悉如實知。若諸眾生有佈施根性修持戒行，如來了知自他根故，即為宣說佈施之法。若諸眾生有持戒根性修佈施行，如來了知自他根故，即為宣說持戒之法。若諸眾生有忍辱根性修精進行，如來了知自他根故，即為宣說忍辱之法。若諸眾生有精進根性修忍辱行，如來了知自他根故，即為宣說精進之法。若諸眾生有禪定根性修勝慧行，如來了知自他根故，即為宣說禪定之法。若諸眾生有勝慧根性修禪定行，如來了知自他根故，即為宣說勝慧之法。總略乃至諸菩提分法，亦如是說。若諸眾生具聲聞根性修緣覺乘行，如來了知自他根故，即為宣說聲聞乘法。若諸眾生具緣覺根性修聲聞乘行，如來了知自他根故，即為宣說緣覺乘法。若諸眾生具大乘根性而修聲聞緣覺乘行，如來了知自他根故，即為宣說大乘之法。若諸眾生具最上乘根性修大乘行，如來了知自他根故，即為宣說最上乘法。若諸眾生具不堪任非法器根性，如來了知無所堪任非法器已，即當捐棄。若諸眾生有所堪任是法器者

【現代漢語翻譯】現代漢語譯本：應當知道，對於根（indriya，指生理和心理功能），已知的根，以及完全瞭解的根，這二十二根，如來（tathāgata，佛的稱號）都如實地知曉。又在這些根中，如果眼根（cakṣurindriya）的因緣能通達耳根（śrotrendriya）的作用，而不是鼻根（ghrāṇendriya）、舌根（jihvendriya）、身根（kāyendriya），如來都如實地知曉。如果耳根的因緣能通達鼻根的作用，如果鼻根的因緣能通達舌根的作用，如果舌根的因緣能通達身根的作用，如果身根的因緣能通達眼根的作用，像這樣諸根的因緣和作用，如來都如實地知曉。如果眾生具有佈施（dāna）的根性而修持戒行（śīla），如來了解自己和他人根性的不同，就為他們宣說佈施的法門。如果眾生具有持戒的根性而修佈施行，如來了解自己和他人根性的不同，就為他們宣說持戒的法門。如果眾生具有忍辱（kṣānti）的根性而修精進行（vīrya），如來了解自己和他人根性的不同，就為他們宣說忍辱的法門。如果眾生具有精進的根性而修忍辱行，如來了解自己和他人根性的不同，就為他們宣說精進的法門。如果眾生具有禪定（dhyāna）的根性而修勝慧行（prajñā），如來了解自己和他人根性的不同，就為他們宣說禪定的法門。如果眾生具有勝慧的根性而修禪定行，如來了解自己和他人根性的不同，就為他們宣說勝慧的法門。總而言之，乃至所有菩提分法（bodhipākṣikadharma，通往覺悟的修行方法），也應如此宣說。如果眾生具有聲聞（śrāvaka）的根性而修緣覺乘（pratyekabuddhayāna）的行，如來了解自己和他人根性的不同，就為他們宣說聲聞乘的法門。如果眾生具有緣覺的根性而修聲聞乘的行，如來了解自己和他人根性的不同，就為他們宣說緣覺乘的法門。如果眾生具有大乘（mahāyāna）的根性而修聲聞緣覺乘的行，如來了解自己和他人根性的不同，就為他們宣說大乘的法門。如果眾生具有最上乘（anuttarayāna）的根性而修大乘的行，如來了解自己和他人根性的不同，就為他們宣說最上乘的法門。如果眾生具有不堪任非法器的根性，如來了解他們不堪任非法器后，就應當捨棄他們。如果眾生有所堪任是法器者現代漢語譯本：，

【English Translation】 English version: It should be known that regarding the roots (indriya), the known roots, and the fully understood roots, these twenty-two roots, the Tathāgata (title of the Buddha) knows them all as they truly are. Furthermore, among these roots, if the cause of the eye root (cakṣurindriya) can connect to the function of the ear root (śrotrendriya), and not to the nose root (ghrāṇendriya), tongue root (jihvendriya), or body root (kāyendriya), the Tathāgata knows it all as it truly is. If the cause of the ear root can connect to the function of the nose root, if the cause of the nose root can connect to the function of the tongue root, if the cause of the tongue root can connect to the function of the body root, if the cause of the body root can connect to the function of the eye root, the Tathāgata knows all such causes and functions of the roots as they truly are. If beings have the root nature of generosity (dāna) and practice morality (śīla), the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of generosity to them. If beings have the root nature of morality and practice generosity, the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of morality to them. If beings have the root nature of patience (kṣānti) and practice diligence (vīrya), the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of patience to them. If beings have the root nature of diligence and practice patience, the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of diligence to them. If beings have the root nature of meditation (dhyāna) and practice superior wisdom (prajñā), the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of meditation to them. If beings have the root nature of superior wisdom and practice meditation, the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of superior wisdom to them. In short, even all the factors of enlightenment (bodhipākṣikadharma, practices leading to enlightenment) should be preached in this way. If beings have the root nature of a Śrāvaka (hearer) and practice the path of a Pratyekabuddha (solitary buddha), the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of the Śrāvakayāna (vehicle of hearers) to them. If beings have the root nature of a Pratyekabuddha and practice the path of a Śrāvaka, the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of the Pratyekabuddhayāna to them. If beings have the root nature of the Mahāyāna (great vehicle) and practice the path of the Śrāvakayāna or Pratyekabuddhayāna, the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of the Mahāyāna to them. If beings have the root nature of the Anuttarayāna (supreme vehicle) and practice the path of the Mahāyāna, the Tathāgata, knowing the different roots of self and others, will then preach the Dharma of the Anuttarayāna to them. If beings have the root nature of being incapable and not a vessel for the Dharma, the Tathāgata, knowing that they are incapable and not a vessel for the Dharma, should then abandon them. If beings are capable and are a vessel for the Dharma English version: ,

，如來即為宣說正法。舍利子！如來於一切眾生中，若觀察諸根而悉了知，不觀察諸根亦悉了知；若出離根者而悉了知，不出離根者亦悉了知。隨諸眾生何等根性，若諸行法、若意樂因、若緣若障、若究竟處、若最後根，如來一一皆如實知。」

爾時世尊重明斯義說伽陀曰：

「趣向彼岸諸根性，　　知眾生性及意樂，　世間諸根遍了知，　　人中師子宣正法。　普觀下中上根器，　　未曾有智而遍轉，　知解脫器諸眾生，　　智宣勝法令開曉。　決定煩惱諸所起，　　隨眾生根少或多，　如諸根性遍了知，　　隨順宣說智行法。　若諸眾生具善根，　　或具不善諸根者，　眼耳鼻舌身意根，　　苦樂憂喜舍根性，　信進念定慧根等，　　男女命根亦復然，　如其宣說彼信根，　　余根勝義亦如是。　根性所行及諸相，　　隨眾生意而遍轉，　應根宣說勝法門，　　智善明瞭諸苦法。　聲聞諸根難解脫，　　唯佛菩提善出離，　聲聞不知佛智因，　　為說菩提最勝力。

「舍利子！此是如來第五智力，廣說乃至無與如來同其法者。

「複次舍利子！云何名為如來至處道智力？謂佛如來遍一切處所向之道，皆如實知。云何能知？若眾生界住正定聚者、住不定聚者、住邪

【現代漢語翻譯】現代漢語譯本：『如來』（Tathagata，佛的稱號）就為他們宣說正法。『舍利子』（Sariputra，佛陀的十大弟子之一）！『如來』對於一切眾生，如果觀察他們的諸根（indriya，指眼、耳、鼻、舌、身、意六根）就能完全瞭解，不觀察也能完全瞭解；如果眾生的根性是出離的，就能完全瞭解，如果根性不是出離的，也能完全瞭解。根據眾生各自的根性，無論是他們的行為、意樂的因、緣、障礙、最終的歸宿，還是最後的根性，『如來』都能一一如實地知曉。」

這時，世尊爲了重申這個道理，說了偈頌：

『瞭解眾生趨向彼岸的根性，知道眾生的本性和意樂，世間的一切根性都普遍瞭解，人中的獅子宣說正法。普遍觀察下、中、上三種根器，以從未有過的智慧普遍運轉，知道能夠解脫的眾生，用智慧宣說殊勝的法，使他們開悟。確定煩惱的各種起因，根據眾生根性的多少，如實瞭解各種根性，隨順眾生的根性宣說智慧的修行方法。如果眾生具有善根，或者具有不善的根性，無論是眼、耳、鼻、舌、身、意六根，還是苦、樂、憂、喜、舍的根性，信、進、念、定、慧等根，以及男女的命根也是如此，如實宣說他們的信根，其餘根的殊勝意義也是如此。根性所表現的行為和各種現象，隨著眾生的意願而普遍運轉，應眾生的根性宣說殊勝的法門，用智慧清楚地闡明各種苦的法則。聲聞（Sravaka，佛陀的弟子）的根性難以解脫，只有佛的菩提（bodhi，覺悟）才能善於出離，聲聞不知道佛的智慧之因，所以為他們宣說菩提最殊勝的力量。

『舍利子』！這是『如來』的第五種智力，廣而言之，沒有誰能與『如來』的法力相同。

『舍利子』！再者，什麼叫做『如來』的至處道智力？就是指佛『如來』對於一切處所通達的道路，都能如實地知曉。如何能夠知曉呢？如果眾生界是安住于正定聚（niyata-rāśi，必定證悟的群體）的，安住于不定聚（aniyata-rāśi，不確定是否證悟的群體）的，安住于邪

【English Translation】 English version: The 『Tathagata』 (a title for the Buddha) then proclaims the true Dharma. 『Sariputra』 (one of the Buddha's ten great disciples)! The 『Tathagata』, among all sentient beings, if observing their faculties (indriya, referring to the six senses: eyes, ears, nose, tongue, body, and mind), fully understands; without observing, also fully understands; if the faculties of beings are of a nature to be liberated, fully understands; if the faculties are not of a nature to be liberated, also fully understands. According to the nature of each being, whether it be their actions, the causes of their intentions, their conditions, their obstacles, their ultimate destination, or their final faculties, the 『Tathagata』 knows each one as it truly is.」

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

『Understanding the faculties of beings who are heading towards the other shore, knowing the nature and intentions of beings, universally understanding all the faculties of the world, the Lion among humans proclaims the true Dharma. Universally observing the lower, middle, and upper capacities, with unprecedented wisdom universally operating, knowing the beings who can be liberated, using wisdom to proclaim the supreme Dharma, enlightening them. Determining the various causes of arising afflictions, according to the degree of faculties of beings, truly understanding the various faculties, in accordance with the faculties of beings, proclaiming the wise methods of practice. If beings possess good roots, or possess roots that are not good, whether it be the faculties of eyes, ears, nose, tongue, body, and mind, or the faculties of suffering, pleasure, sorrow, joy, and equanimity, The faculties of faith, diligence, mindfulness, concentration, and wisdom, as well as the life faculties of male and female, are also the same; truly proclaiming their faculty of faith, the supreme meaning of the other faculties is also the same. The actions and various phenomena manifested by the faculties, universally operating according to the intentions of beings, proclaiming the supreme Dharma according to the faculties of beings, using wisdom to clearly explain the various laws of suffering. The faculties of the 『Sravakas』 (Buddha's disciples) are difficult to liberate, only the 『Bodhi』 (enlightenment) of the Buddha can be well liberated, the 『Sravakas』 do not know the cause of the Buddha's wisdom, therefore, the supreme power of 『Bodhi』 is proclaimed to them.

『Sariputra』! This is the fifth power of wisdom of the 『Tathagata』, broadly speaking, there is no one who can be equal to the Dharma power of the 『Tathagata』.

『Sariputra』! Furthermore, what is called the 『Tathagata』s』 power of wisdom of the path to all places? It refers to the fact that the Buddha 『Tathagata』 truly knows the paths that lead to all places. How can this be known? If the realm of beings is dwelling in the 『niyata-rāśi』 (the group destined for enlightenment), dwelling in the 『aniyata-rāśi』 (the group not certain for enlightenment), dwelling in the evil

定聚者，一一了知。若住正定聚眾生界者，所有因力及彼先行，而悉具足開明利根。如來知彼有所堪任是解脫器，隨昔因力而為說法。若住不定聚眾生界者，以彼緣力成熟相故，隨其所應說法教授即得解脫。若緣力未熟即不解脫，如來俟其因緣和合，值佛出世即為說法。彼于佛所得聞法已，深固勤行乃得勝果。若住邪定聚眾生界者，不修正業、根性癡暗、非其正器，如來不為說法。以其無所堪任非解脫器，如來知已即當損棄。是故諸菩薩應當勤行被精進鎧。又舍利子！如來了知三種貪處，謂有貪處善相所起，復有貪處邊際相所起，復有貪處先因所起。如來了知三種瞋處，謂有瞋處惱害相所起，復有瞋處貪不滿意所起，復有瞋處宿習所起。如來了知三種癡處，謂有癡處無明因所起，復有癡處有身見因所起，復有癡處疑惑因所起。如來一一如實了知。又舍利子！如來於諸苦處，以迅速神通而能了知，以其利根故。或於苦處以遲緩神通而能了知，以其柔軟根故。又復如來於諸樂處，以迅速神通而能了知，以其利根故。或於樂處，以遲緩神通而能了知，以其柔軟根故。又于遲緩處，以遲緩神通而能了知，以障道故。于遲緩處，以迅速神通而能了知，令得輕安故。于迅速處，以遲緩神通而能了知，以無畢竟安隱故。于迅速處，以

迅速神通而能了知，以無別異故。又復有處，得抉擇力圓滿非修習力，有得修習力圓滿非抉擇力，有修習力及抉擇力皆得圓滿，有修習力及抉擇力皆不圓滿，如來一一如實了知。又復有處，意樂具足行不具足，有行具足意樂不具足，有意樂具足行亦具足，有意樂不具足行亦不具足，如來一一如實了知。又復有處，身業清凈非語非心；又復有處，心業清凈非身非語；又復有處，身語心業皆不清凈；又復有處，身語心業皆悉清凈；如來一一如實了知。

「舍利子！所有一切眾生於一切處，所作因業若動若寂，如來以無礙智隨眾生轉。舍利子！如是如來至處道智力，無其邊際與虛空等。諸住信菩薩聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。」◎

佛說大乘菩薩藏正法經卷第十一大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十二

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯如來不思議品第四之六

◎爾時世尊重明斯義說伽陀曰：

「佛善了知至處力，　　諸正定聚知彼因，　及不定聚諸眾生，　　彼成熟相皆明瞭。　三種貪處佛善了，　　瞋癡三種亦復然，　三種煩惱差別門，　

【現代漢語翻譯】現代漢語譯本：憑藉迅速的神通力能夠了知，因為沒有差別和差異的緣故。又有一些地方，獲得抉擇力（指辨別真偽、決斷取捨的能力）圓滿而非修習力（指通過實踐和訓練提升的能力），有些地方獲得修習力圓滿而非抉擇力，有些地方修習力和抉擇力都圓滿，有些地方修習力和抉擇力都不圓滿，如來（指佛陀）對這些情況一一如實地了知。又有一些地方，意樂（指內心的願望和傾向）具足而行為不具足，有些地方行為具足而意樂不具足，有些地方意樂和行為都具足，有些地方意樂和行為都不具足，如來對這些情況一一如實地了知。又有一些地方，身體的行為清凈而語言和心意不清凈；又有一些地方，心意的行為清凈而身體和語言不清凈；又有一些地方，身體、語言和心意的行為都不清凈；又有一些地方，身體、語言和心意的行為都清凈；如來對這些情況一一如實地了知。『舍利子（佛陀的十大弟子之一，以智慧著稱）！所有一切眾生在一切地方，所造作的因業，無論是動還是靜，如來都以無礙的智慧隨著眾生而轉。舍利子！像這樣，如來的至處道智力（指佛陀對於一切事物和道路的智慧力量），沒有邊際，與虛空相等。那些安住于信心的菩薩聽到這些后，會產生清凈的信心，超越分別、遠離疑惑，之後會生起身心的喜悅和適悅之相，併發出稀有的想法。』佛說大乘菩薩藏正法經卷第十一大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經佛說大乘菩薩藏正法經卷第十二譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯如來不思議品第四之六 ◎爾時世尊重明斯義說伽陀曰：『佛善於了知至處力，諸正定聚（指必定證悟的眾生）知曉他們的因緣，以及不定聚（指不確定是否證悟的眾生）的眾生，他們成熟的相貌都明瞭。佛善於了知三種貪慾之處，嗔恚和愚癡這三種也是如此，三種煩惱的差別之門，』

【English Translation】 English version: Through swift supernormal powers, one is able to know, because there is no distinction or difference. Furthermore, there are places where the power of discernment (the ability to distinguish truth from falsehood and make decisions) is complete but not the power of practice (the ability to improve through practice and training), some places where the power of practice is complete but not the power of discernment, some places where both the power of practice and the power of discernment are complete, and some places where neither the power of practice nor the power of discernment is complete. The Tathagata (referring to the Buddha) knows each of these situations as they truly are. Furthermore, there are places where intention (inner desires and inclinations) is complete but action is not, some places where action is complete but intention is not, some places where both intention and action are complete, and some places where neither intention nor action is complete. The Tathagata knows each of these situations as they truly are. Furthermore, there are places where the actions of the body are pure but not those of speech and mind; there are places where the actions of the mind are pure but not those of the body and speech; there are places where the actions of body, speech, and mind are all impure; and there are places where the actions of body, speech, and mind are all pure. The Tathagata knows each of these situations as they truly are. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In all places, whatever actions all beings perform, whether moving or still, the Tathagata follows beings with unobstructed wisdom. Shariputra! Thus, the Tathagata's power of wisdom regarding the path of all places (referring to the Buddha's wisdom regarding all things and paths) is boundless, equal to space. Those Bodhisattvas who dwell in faith, upon hearing this, will generate pure faith, transcend discrimination, be free from doubt, and then experience joy and pleasure in body and mind, and give rise to rare thoughts.' The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Volume 11, Spoken by the Buddha Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Spoken by the Buddha The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Volume 12 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Da Shi, bestowed with purple robe, Shramana Wei Jing, etc., by Imperial Decree, the Sixth of the Fourth Chapter on the Inconceivable Qualities of the Tathagata ◎At that time, the World Honored One, to clarify this meaning, spoke the following Gatha: 'The Buddha is skilled in knowing the power of all places, Knowing the causes of those who are destined for enlightenment (those who are certain to attain enlightenment), And the beings who are not destined for enlightenment (those who are uncertain whether they will attain enlightenment), He clearly understands their state of maturity. The Buddha is skilled in knowing the three places of greed, The three of anger and ignorance are also the same, The different gates of the three afflictions,'

佛悉了知因緣處。　苦處了知利根性，　　遲緩神通柔軟根，　樂處利根亦復然，　　佛悉了知遲緩相。　有遲緩處遲緩力，　　或遲緩處利根性，　或迅速處遲緩根，　　迅速神通無異相。　有抉擇力無修力，　　或有修力抉擇無，　抉擇修力或俱圓，　　二種俱無皆明瞭。　有處意樂或圓具，　　而復行業未能圓，　俱有俱無二種門，　　佛能遍觀皆明瞭。　有處身業得清凈，　　非語非心凈亦然，　或復語身清凈時，　　非心清凈義如是。　或有清凈於心業，　　非語非身義亦然，　或復語心清凈時，　　非身清凈義如是。　身語心業皆清凈，　　佛遍觀察悉能知，　如其所成寂靜門，　　此佛第六勝智力。

「舍利子！此是如來第六至處道智力，如來以具勝智力故了知勝處，乃至世間無與如來同其法者。

「複次舍利子！云何名為如來禪定解脫等持等至染凈所起智力？謂佛如來於自於他所有禪定解脫、等持等至、染凈等法，悉如實知。云何能知？所有一切眾生諸雜染法，若因若緣，悉如實知。及彼眾生諸清凈法，若因若緣，亦如實知。云何是因？云何是緣？謂即一切眾生諸雜染中，不如理作意是因、無明是緣，無明為因、行為緣，行為因、識為緣，識為因、名色

【現代漢語翻譯】現代漢語譯本佛陀完全了知因緣的所在。對於苦的境地，佛陀了知眾生是利根性（指智慧敏銳），還是遲鈍、神通力弱、根性柔和；對於樂的境地，佛陀也同樣了知眾生是利根性，還是遲鈍的根性。有的眾生在遲鈍的境地有遲鈍的力量，有的在遲鈍的境地卻有銳利的根性；有的眾生在迅速的境地卻有遲鈍的根性，迅速的神通力也沒有什麼不同。有的眾生有決斷抉擇的力量卻沒有修行的力量，有的有修行的力量卻沒有決斷抉擇的力量；有的眾生決斷抉擇和修行的力量都圓滿具備，有的兩種力量都沒有，佛陀都明瞭知曉。有的眾生意樂（指內心的願望）圓滿具備，但是行為卻未能圓滿；有的意樂和行為都具備，有的意樂和行為都沒有，這兩種情況，佛陀都能普遍觀察並明瞭知曉。有的眾生身業清凈，但語言和心意卻不清凈；有的眾生語言和身體清凈，但心意卻不清凈，道理是這樣的。有的眾生心意清凈，但語言和身體卻不清凈，道理也是這樣；有的眾生語言和心意清凈，但身體卻不清凈，道理是這樣的。身、語、心三業都清凈的眾生，佛陀普遍觀察都能知曉；他們各自成就寂靜之門的情況，這是佛陀的第六種殊勝的智慧力量。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是如來的第六種至處道智力，如來因為具有殊勝的智慧力量，所以能了知殊勝的境地，乃至世間沒有誰能與如來在法上相同。』

『再者，舍利子！什麼叫做如來的禪定、解脫、等持、等至（指禪定中的不同境界）染凈所生起的智慧力量？就是說，佛陀如來對於自己和他人所有的禪定、解脫、等持、等至、染污和清凈等法，都能如實地知曉。如何能夠知曉呢？所有一切眾生的各種雜染法，無論是因還是緣，都能如實地知曉。以及那些眾生的各種清凈法，無論是因還是緣，也都能如實地知曉。什麼是因？什麼是緣？就是說，在一切眾生的各種雜染中，不如理作意（指不符合真理的思考）是因，無明（指對真理的迷惑）是緣；無明是因，行（指身口意的造作）是緣；行是因，識（指對事物的認知）是緣；識是因，名色（指精神和物質現象）

【English Translation】 English version The Buddha fully understands the places of causes and conditions. Regarding the place of suffering, the Buddha knows whether beings are of sharp faculties (meaning keen wisdom), or slow, weak in supernatural powers, and of gentle faculties; Regarding the place of joy, the Buddha also knows whether beings are of sharp faculties, or slow faculties. Some beings in the place of slowness have slow power, while others in the place of slowness have sharp faculties; Some beings in the place of quickness have slow faculties, and quick supernatural powers are no different. Some beings have the power of decision-making but not the power of practice, while others have the power of practice but not the power of decision-making; Some beings have both decision-making and practice powers fully complete, while others have neither, all of which the Buddha clearly knows. Some beings have their intention (referring to inner desires) fully complete, but their actions are not yet complete; Some have both intention and action, while others have neither, these two situations the Buddha can universally observe and clearly know. Some beings have purity in their bodily actions, but not in their speech or mind; Some beings have purity in their speech and body, but not in their mind, the principle is like this. Some beings have purity in their mind, but not in their speech or body, the principle is also like this; Some beings have purity in their speech and mind, but not in their body, the principle is like this. Beings whose body, speech, and mind actions are all pure, the Buddha universally observes and knows; The circumstances of their respective achievements of the gate of tranquility, this is the Buddha's sixth supreme power of wisdom.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the Tathagata's sixth power of the wisdom of the path of attainment, because the Tathagata possesses supreme wisdom power, he can understand the supreme states, and there is no one in the world who is the same as the Tathagata in the Dharma.'

'Furthermore, Shariputra! What is called the Tathagata's power of wisdom arising from meditative concentration, liberation, equanimity, and attainment, and from purity and defilement? It means that the Buddha Tathagata knows all the dharmas of meditative concentration, liberation, equanimity, attainment, defilement, and purity, both of himself and others, as they truly are. How can he know? All the various defiled dharmas of all beings, whether cause or condition, he knows as they truly are. And the various pure dharmas of those beings, whether cause or condition, he also knows as they truly are. What is the cause? What is the condition? It means that among all the various defilements of all beings, unwise attention (referring to thinking that does not conform to the truth) is the cause, and ignorance (referring to delusion about the truth) is the condition; ignorance is the cause, action (referring to the creations of body, speech, and mind) is the condition; action is the cause, consciousness (referring to the perception of things) is the condition; consciousness is the cause, name and form (referring to mental and material phenomena)

為緣，名色為因、六處為緣，六處為因、觸為緣，觸為因、受為緣，受為因、愛為緣，愛為因、取為緣，取為因、有為緣，有為因、生為緣，生為因、所緣為緣，煩惱為因、業為緣，見為因、愛為緣，隨眠為因、所起為緣，一切眾生諸雜染處，此如是因、此如是緣，如來一一皆如實知。又因緣者，所有一切眾生於清凈法中有二因二緣，若諸眾生聞他隨順語言音聲，即能各各深固作意，於三摩地能善觀想，善住心一境性。又二因二緣者，謂所起智及未起智。又二因二緣者，謂伺察生法不證涅盤。又二因二緣者，謂明行具足取證解脫。又二因二緣者，謂修習解脫門自性解脫智。又二因二緣者，謂盡智無生智。又二因二緣者，謂真實覺了真實所得。如是一切眾生於清凈法中，有如是因、有如是緣，如來一一皆如實知。又舍利子！所有一切眾生，有其多種清凈所緣、雜染所緣，有取清凈所緣者，如實伺察故；有取雜染所緣者，如實伺察故；有雜染所緣中取清凈所緣者，如實伺察故；有清凈所緣中取雜染所緣者，增上慢所執故。舍利子！如來勝智廣大無邊而能遍轉如實遍知，所謂離諸罪業尋伺善法，入離生喜樂初禪定門，從初禪定入至滅受想定起，乃至從滅受想定入還至初禪定起。八解脫者，謂順入、逆入及逆順入。何等為八？

【現代漢語翻譯】現代漢語譯本：以『緣』來說，『名色』（精神和物質現象）是『因』，『六處』（眼、耳、鼻、舌、身、意六種感覺器官）是『緣』；『六處』是『因』，『觸』（感官與對像接觸）是『緣』；『觸』是『因』，『受』（感受）是『緣』；『受』是『因』，『愛』（渴愛）是『緣』；『愛』是『因』，『取』（執取）是『緣』；『取』是『因』，『有』（存在）是『緣』；『有』是『因』，『生』（出生）是『緣』；『生』是『因』，『所緣』（所緣境）是『緣』；『煩惱』是『因』，『業』（行為）是『緣』；『見』（錯誤的見解）是『因』，『愛』是『緣』；『隨眠』（潛在的煩惱）是『因』，『所起』（由隨眠產生的行為）是『緣』。一切眾生各種雜染之處，這些是這樣的『因』，這些是這樣的『緣』，如來（佛陀）對這一切都如實知曉。

此外，關於『因緣』，所有眾生在清凈法中有兩種『因』和兩種『緣』。如果眾生聽到他人隨順的語言音聲，就能各自深入地專注，在三摩地（禪定）中能夠善於觀想，善於安住於心一境性。這兩種『因』和兩種『緣』是指：已生起的智慧和未生起的智慧。這兩種『因』和兩種『緣』是指：伺察生法而不證涅槃。這兩種『因』和兩種『緣』是指：明行具足而取證解脫。這兩種『因』和兩種『緣』是指：修習解脫門自性解脫智。這兩種『因』和兩種『緣』是指：盡智和無生智。這兩種『因』和兩種『緣』是指：真實覺悟和真實所得。所有眾生在清凈法中，有這樣的『因』，有這樣的『緣』，如來對這一切都如實知曉。

還有，舍利子（佛陀的弟子）！所有眾生，有多種清凈的所緣和雜染的所緣。有取清凈所緣的，因為如實地伺察；有取雜染所緣的，因為如實地伺察；有在雜染所緣中取清凈所緣的，因為如實地伺察；有在清凈所緣中取雜染所緣的，因為增上慢（未證得的境界以為證得）的執著。舍利子！如來的殊勝智慧廣大無邊，能夠普遍運轉，如實遍知，所謂遠離各種罪業，尋伺善法，進入離生喜樂的初禪定門，從初禪定進入到滅受想定（停止感受和想念的禪定）起，乃至從滅受想定進入還到初禪定起。八解脫是指順入、逆入和逆順入。哪八種呢？現代漢語譯本：以『緣』來說，『名色』是『因』，『六處』是『緣』；『六處』是『因』，『觸』是『緣』；『觸』是『因』，『受』是『緣』；『受』是『因』，『愛』是『緣』；『愛』是『因』，『取』是『緣』；『取』是『因』，『有』是『緣』；『有』是『因』，『生』是『緣』；『生』是『因』，『所緣』是『緣』；『煩惱』是『因』，『業』是『緣』；『見』是『因』，『愛』是『緣』；『隨眠』是『因』，『所起』是『緣』。一切眾生諸雜染處，此如是因、此如是緣，如來一一皆如實知。又因緣者，所有一切眾生於清凈法中有二因二緣，若諸眾生聞他隨順語言音聲，即能各各深固作意，於三摩地能善觀想，善住心一境性。又二因二緣者，謂所起智及未起智。又二因二緣者，謂伺察生法不證涅盤。又二因二緣者，謂明行具足取證解脫。又二因二緣者，謂修習解脫門自性解脫智。又二因二緣者，謂盡智無生智。又二因二緣者，謂真實覺了真實所得。如是一切眾生於清凈法中，有如是因、有如是緣，如來一一皆如實知。又舍利子！所有一切眾生，有其多種清凈所緣、雜染所緣，有取清凈所緣者，如實伺察故；有取雜染所緣者，如實伺察故；有雜染所緣中取清凈所緣者，如實伺察故；有清凈所緣中取雜染所緣者，增上慢所執故。舍利子！如來勝智廣大無邊而能遍轉如實遍知，所謂離諸罪業尋伺善法，入離生喜樂初禪定門，從初禪定入至滅受想定起，乃至從滅受想定入還至初禪定起。八解脫者，謂順入、逆入及逆順入。何等為八？

【English Translation】 English version: In terms of 『condition』 (緣, hetu), 『name and form』 (名色, nāmarūpa) is the 『cause』 (因, hetu), and the 『six sense bases』 (六處, ṣaḍāyatana) are the 『condition』; the 『six sense bases』 are the 『cause』, and 『contact』 (觸, sparśa) is the 『condition』; 『contact』 is the 『cause』, and 『feeling』 (受, vedanā) is the 『condition』; 『feeling』 is the 『cause』, and 『craving』 (愛, tṛṣṇā) is the 『condition』; 『craving』 is the 『cause』, and 『grasping』 (取, upādāna) is the 『condition』; 『grasping』 is the 『cause』, and 『becoming』 (有, bhava) is the 『condition』; 『becoming』 is the 『cause』, and 『birth』 (生, jāti) is the 『condition』; 『birth』 is the 『cause』, and 『object of perception』 (所緣, ārambaṇa) is the 『condition』; 『afflictions』 (煩惱, kleśa) are the 『cause』, and 『karma』 (業, karma) is the 『condition』; 『views』 (見, dṛṣṭi) are the 『cause』, and 『craving』 is the 『condition』; 『latent tendencies』 (隨眠, anuśaya) are the 『cause』, and 『what arises』 (所起, samudācāra) is the 『condition』. All beings in various states of defilement, these are such causes, these are such conditions, the Tathāgata (如來, Buddha) knows all of this as it truly is.

Furthermore, regarding 『cause and condition』, all beings have two causes and two conditions in pure Dharma. If beings hear the language and sounds of others who are in accordance with the Dharma, they can each deeply focus their minds, and in samādhi (三摩地, concentration), they can skillfully contemplate, and skillfully abide in one-pointedness of mind. These two causes and two conditions refer to: wisdom that has arisen and wisdom that has not yet arisen. These two causes and two conditions refer to: examining the arising of phenomena without realizing nirvāṇa. These two causes and two conditions refer to: being complete in knowledge and conduct and attaining liberation. These two causes and two conditions refer to: cultivating the wisdom of self-liberation through the gate of liberation. These two causes and two conditions refer to: the knowledge of the exhaustion of defilements and the knowledge of non-arising. These two causes and two conditions refer to: truly realizing and truly attaining. All beings in pure Dharma have such causes and such conditions, the Tathāgata knows all of this as it truly is.

Moreover, Śāriputra (舍利子, one of Buddha's disciples)! All beings have various pure objects of perception and defiled objects of perception. Some take pure objects of perception because of truly examining; some take defiled objects of perception because of truly examining; some take pure objects of perception within defiled objects of perception because of truly examining; some take defiled objects of perception within pure objects of perception because of the attachment of conceit (增上慢, adhimāna). Śāriputra! The Tathāgata』s supreme wisdom is vast and boundless, and it can universally operate, truly knowing all, that is, being free from all sinful actions, seeking and contemplating virtuous Dharma, entering the gate of the first dhyāna (初禪定, first meditative absorption) of joy and happiness born of detachment, from the first dhyāna entering into the cessation of feeling and perception (滅受想定, nirodha-samāpatti), and even from the cessation of feeling and perception entering back into the first dhyāna. The eight liberations refer to entering in order, entering in reverse order, and entering in both forward and reverse order. What are the eight? English version: In terms of 『condition』, 『name and form』 is the 『cause』, and the 『six sense bases』 are the 『condition』; the 『six sense bases』 are the 『cause』, and 『contact』 is the 『condition』; 『contact』 is the 『cause』, and 『feeling』 is the 『condition』; 『feeling』 is the 『cause』, and 『craving』 is the 『condition』; 『craving』 is the 『cause』, and 『grasping』 is the 『condition』; 『grasping』 is the 『cause』, and 『becoming』 is the 『condition』; 『becoming』 is the 『cause』, and 『birth』 is the 『condition』; 『birth』 is the 『cause』, and 『object of perception』 is the 『condition』; 『afflictions』 are the 『cause』, and 『karma』 is the 『condition』; 『views』 are the 『cause』, and 『craving』 is the 『condition』; 『latent tendencies』 are the 『cause』, and 『what arises』 is the 『condition』. All beings in various states of defilement, these are such causes, these are such conditions, the Tathāgata knows all of this as it truly is. Furthermore, regarding 『cause and condition』, all beings have two causes and two conditions in pure Dharma. If beings hear the language and sounds of others who are in accordance with the Dharma, they can each deeply focus their minds, and in samādhi, they can skillfully contemplate, and skillfully abide in one-pointedness of mind. These two causes and two conditions refer to: wisdom that has arisen and wisdom that has not yet arisen. These two causes and two conditions refer to: examining the arising of phenomena without realizing nirvāṇa. These two causes and two conditions refer to: being complete in knowledge and conduct and attaining liberation. These two causes and two conditions refer to: cultivating the wisdom of self-liberation through the gate of liberation. These two causes and two conditions refer to: the knowledge of the exhaustion of defilements and the knowledge of non-arising. These two causes and two conditions refer to: truly realizing and truly attaining. All beings in pure Dharma have such causes and such conditions, the Tathāgata knows all of this as it truly is. Moreover, Śāriputra! All beings have various pure objects of perception and defiled objects of perception. Some take pure objects of perception because of truly examining; some take defiled objects of perception because of truly examining; some take pure objects of perception within defiled objects of perception because of truly examining; some take defiled objects of perception within pure objects of perception because of the attachment of conceit. Śāriputra! The Tathāgata』s supreme wisdom is vast and boundless, and it can universally operate, truly knowing all, that is, being free from all sinful actions, seeking and contemplating virtuous Dharma, entering the gate of the first dhyāna of joy and happiness born of detachment, from the first dhyāna entering into the cessation of feeling and perception, and even from the cessation of feeling and perception entering back into the first dhyāna. The eight liberations refer to entering in order, entering in reverse order, and entering in both forward and reverse order. What are the eight?

一者有色觀諸色解脫，二者內無色想觀外諸色解脫，三者凈解脫身作證具足住，四者空無邊處解脫，五者識無邊處解脫，六者無所有處解脫，七者非想非非想處解脫，八者滅受想解脫。此八解脫若順若逆，等持等至及三昧耶皆能觀想。然佛如來於三摩地悉無分別，亦無所緣及彼所入。如來於一三摩地中遍入一切三摩地門，從一定起，諸定亦然。如來於等引心，無相續轉、無所得心、無能觀心。所有一切緣覺三摩地，出過聲聞三摩地；菩薩三摩地，出過緣覺三摩地；諸佛三摩地，出過菩薩三摩地。何以故？如來增上勝智悉遍轉故。若發聲聞心者，諸有語言及教授法，如來悉知。若發緣覺心者，若發菩薩心者，亦如實知，隨其所應說法教授。舍利子！此是如來第七禪定解脫等持等至染凈所起智力，無邊無際與虛空等。諸住信菩薩聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。」

爾時世尊重明斯義說伽陀曰：

「諸有眾生雜染性，　　及諸眾生清凈因，　大無畏尊悉了知，　　知已隨應為說法。　而諸煩惱所因者，　　從彼無明緣所生，　無明為因行為緣，　　乃至有支生諸苦。　一切煩惱諸根本，　　源由不如理作意，　從是因緣生有支，　　佛善了故為開曉。　諸業根

【現代漢語翻譯】現代漢語譯本第一種解脫是具有色身時觀察其他色身而獲得的解脫；第二種解脫是內心沒有色想時觀察外在的色身而獲得的解脫；第三種解脫是證得清凈解脫，以身體作為證明而安住；第四種解脫是進入空無邊處的解脫；第五種解脫是進入識無邊處的解脫；第六種解脫是進入無所有處的解脫；第七種解脫是進入非想非非想處的解脫；第八種解脫是滅盡受想的解脫。這八種解脫，無論是順著次序還是逆著次序，都能通過等持（samadhi，專注）、等至（samapatti，入定）以及三昧耶（samaya，誓約）來觀察和思量。然而，佛陀如來對於三摩地（samadhi，禪定）沒有任何分別，也沒有任何所緣（alambana，禪定對像）以及所入之處。如來在一個三摩地中就能遍入一切三摩地之門，從一個禪定起身，其他的禪定也是如此。如來在等引心（samahita-citta，入定之心）中，沒有相續的轉變，沒有所得之心，也沒有能觀之心。所有一切緣覺（pratyekabuddha，獨覺）的三摩地，都超越了聲聞（sravaka，聽聞佛法者）的三摩地；菩薩（bodhisattva，追求覺悟的修行者）的三摩地，超越了緣覺的三摩地；諸佛（buddha，覺悟者）的三摩地，超越了菩薩的三摩地。為什麼呢？因為如來的增上勝智（adhipati-jnana，最殊勝的智慧）能夠普遍地運轉。如果有人發起聲聞之心，他們所說的語言和教授的法，如來都知道。如果有人發起緣覺之心，或者發起菩薩之心，如來也如實地知道，並根據他們的情況說法教授。舍利子（Sariputra，佛陀的十大弟子之一）！這是如來第七禪定解脫、等持、等至的染凈所產生的智力，無邊無際，與虛空相等。那些具有信心的菩薩聽聞之後，會產生清凈的信心，超越分別，遠離疑惑，然後會生起身喜、心喜和適悅的感受，併產生稀有的想法。

那時，世尊爲了重申這個道理，說了偈頌：

『所有眾生雜染的本性，以及所有眾生清凈的因，大無畏的尊者都完全了知，知道之後就根據情況為他們說法。而那些煩惱的起因，是從無明（avidya，對真理的無知）的緣起所生，無明為因，行為緣，乃至有支（bhava-anga，生命之支）產生各種痛苦。一切煩惱的根本，源於不如理作意（ayoniso-manasikara，不正確的思維），從這個因緣產生有支，佛陀善於瞭解這些，所以為他們開示。諸業的根源，

【English Translation】 English version The first liberation is the liberation achieved by observing forms while having a form; the second is the liberation achieved by observing external forms when there is no perception of form internally; the third is the pure liberation, dwelling with the body as proof; the fourth is the liberation of the sphere of infinite space; the fifth is the liberation of the sphere of infinite consciousness; the sixth is the liberation of the sphere of nothingness; the seventh is the liberation of the sphere of neither perception nor non-perception; the eighth is the liberation of the cessation of perception and feeling. These eight liberations, whether in forward or reverse order, can be observed and contemplated through samadhi (concentration), samapatti (attainment), and samaya (vow). However, the Tathagata (Buddha) has no discrimination regarding samadhi, nor any object of focus (alambana) or place of entry. The Tathagata can enter all samadhi doors within one samadhi, and when arising from one samadhi, the same is true for other samadhis. In the samahita-citta (mind in samadhi), the Tathagata has no continuous transformation, no mind of attainment, and no mind of observation. All samadhis of the Pratyekabuddhas (Solitary Buddhas) surpass the samadhis of the Sravakas (Hearers); the samadhis of the Bodhisattvas (Enlightenment Beings) surpass the samadhis of the Pratyekabuddhas; and the samadhis of the Buddhas (Enlightened Ones) surpass the samadhis of the Bodhisattvas. Why is this so? Because the Tathagata's supreme wisdom (adhipati-jnana) operates universally. If someone develops the mind of a Sravaka, the Tathagata knows their words and teachings. If someone develops the mind of a Pratyekabuddha or a Bodhisattva, the Tathagata also knows it truthfully and teaches them accordingly. Sariputra (one of the Buddha's ten main disciples)! This is the power of wisdom arising from the Tathagata's seventh samadhi liberation, samadhi, and samapatti, which is boundless, limitless, and equal to space. Those Bodhisattvas who have faith, upon hearing this, will develop pure faith, transcend discrimination, be free from doubt, and then experience physical joy, mental joy, and contentment, and develop a sense of wonder.

Then, the World Honored One, to reiterate this meaning, spoke the following verses:

'The defiled nature of all beings, and the causes of purity for all beings, the fearless one knows completely, and having known, teaches them accordingly. And the causes of those afflictions arise from the condition of ignorance (avidya), with ignorance as the cause and action as the condition, and so on, until the limbs of existence (bhava-anga) produce various sufferings. The root of all afflictions originates from improper attention (ayoniso-manasikara), and from this condition, the limbs of existence arise. The Buddha, being skilled in understanding this, reveals it to them. The root of all actions,

本所謂行，　　無明及識而為緣，　乃至諸苦有支生，　　隨他音聲起諸法。　深固作意而內觀，　　審知二因及二緣，　眾生如實覺了因，　　以彼因故能寂止。　眾生若求解脫因，　　應當善觀諸緣法，　調御聖尊悉了知，　　深固安住戒清凈。　如應審諦觀空法，　　而善修習解脫門，　解脫三有苦難中，　　如實清凈善開曉。　眾生信佛清凈法，　　空無相愿解脫門，　三摩缽底復善宣，　　聲聞緣覺諸禪定。　眾生備具諸煩惱，　　佛說禪定解脫門，　無染第七力圓成，　　能調難調佛善說。

「舍利子！如是如來第七智力，如來以具勝智力故了知勝處，乃至無與如來同其法者。

「複次舍利子！云何名為如來宿住隨念智力？謂佛如來以無上智，若自若他無數多種諸宿住事，隨唸了知。若一生若二生、三四五生、若十二十三四五十、百生千生及百千生，乃至無數俱胝那庾多百千生事，隨念悉知。若成劫、若壞劫、若成壞劫，乃至無數成壞劫中，于某方某處，往昔世中諸有眾生，如是名字、如是種族、如是姓氏、如是狀貌、如是色相、如是形體、如是壽量、如是久住、如是苦受、如是樂受，于某處滅、于某處生，復于某處滅已復某處生，若有表示、若無表示，若自若他，

【現代漢語翻譯】現代漢語譯本：所謂的『行』，是基於無明（avidya，對實相的無知）和識（vijñāna，意識）而產生的緣起。乃至各種痛苦的產生，都依賴於因緣和合，隨著外在的聲音而生起各種現象。通過深入而堅定的意念進行內觀，仔細地瞭解兩種因和兩種緣。眾生如實地覺悟到這些因，並因此能夠達到寂靜止息的狀態。如果眾生想要尋求解脫的因，應當善於觀察各種因緣法。調御的聖尊（佛陀）完全瞭解這些，並以深厚的定力安住于戒律的清凈之中。應當如實地觀察空性之法，並善於修習解脫之門。從而從三有（欲有、色有、無色有）的苦難中解脫出來，如實地清凈並善於開悟。眾生信仰佛陀的清凈教法，即空、無相、無愿的解脫之門。三摩缽底（samāpatti，禪定）也應善加宣說，包括聲聞（śrāvaka，聽聞佛法者）和緣覺（pratyekabuddha，獨覺者）所修的各種禪定。眾生具備各種煩惱，佛陀宣說了禪定解脫之門。無染的第七力（佛陀的七種智慧力之一）圓滿成就，能夠調伏難以調伏的眾生，這是佛陀善巧的教導。『舍利子（Śāriputra，佛陀的十大弟子之一）！這就是如來的第七智力，如來因為具備殊勝的智慧力，所以能夠了解殊勝之處，乃至沒有誰的法能與如來相同。』『再者，舍利子！什麼是如來的宿住隨念智力？』『佛陀如來以無上的智慧，無論是自己還是他人，都能隨唸了知無數種的宿住之事。』『例如一生、二生、三四五生、十二十三四五十生、百生千生以及百千生，乃至無數俱胝那庾多（koṭi-nayuta，極大的數字單位）百千生的事情，都能隨唸完全知曉。』『無論是成劫（vivartakalpa，宇宙形成時期）、壞劫（saṃvartakalpa，宇宙毀滅時期）還是成壞劫，乃至無數的成壞劫中，在某個地方，在過去世中，有哪些眾生，他們的名字、種族、姓氏、狀貌、色相、形體、壽命、久住、苦受、樂受，在某個地方滅亡，在某個地方出生，又在某個地方滅亡后又在某個地方出生，無論有無表示，無論是自己還是他人，』

【English Translation】 English version: The so-called 'actions' (karma), arise from the conditions of ignorance (avidya) and consciousness (vijñāna). Even the arising of various sufferings depends on the aggregation of causes and conditions, and various phenomena arise following external sounds. Through deep and firm intention, one should engage in inner contemplation, carefully understanding the two causes and two conditions. Sentient beings, having truly awakened to these causes, are able to attain a state of peaceful cessation. If sentient beings seek the cause of liberation, they should skillfully observe the various conditioned dharmas. The Tamed Sage (Buddha) fully understands these, and dwells with deep concentration in the purity of precepts. One should truly contemplate the dharma of emptiness, and skillfully practice the gate of liberation. Thus, one is liberated from the suffering of the three realms (desire realm, form realm, formless realm), truly purified, and skillfully enlightened. Sentient beings believe in the pure teachings of the Buddha, which are the gates of liberation of emptiness, signlessness, and wishlessness. Samāpatti (meditative absorption) should also be well proclaimed, including the various meditations practiced by śrāvakas (hearers of the teachings) and pratyekabuddhas (solitary realizers). Sentient beings are equipped with various afflictions, and the Buddha has proclaimed the gate of liberation through meditation. The undefiled seventh power (one of the seven wisdom powers of the Buddha) is fully accomplished, able to tame the untamable, which is the skillful teaching of the Buddha. 'Śāriputra! This is the seventh wisdom power of the Tathāgata. Because the Tathāgata possesses superior wisdom power, he understands the superior places, and there is no one whose dharma is the same as the Tathāgata.' 'Furthermore, Śāriputra! What is called the Tathāgata's power of recollecting past lives?' 'The Buddha Tathāgata, with unsurpassed wisdom, can recollect and know countless kinds of past lives, whether of oneself or others.' 'For example, one life, two lives, three, four, five lives, ten, twenty, thirty, forty, fifty lives, a hundred, a thousand, and a hundred thousand lives, even countless koṭi-nayuta (extremely large numerical units) of hundreds of thousands of lives, can be completely known through recollection.' 'Whether it is a kalpa of formation (vivartakalpa), a kalpa of destruction (saṃvartakalpa), or a kalpa of formation and destruction, even in countless kalpas of formation and destruction, in a certain place, in past lives, what sentient beings, their names, races, surnames, appearances, colors, forms, lifespans, durations of stay, sufferings, and joys, perished in a certain place, were born in a certain place, and after perishing in a certain place, were born again in another place, whether with or without indication, whether of oneself or others,'

有無數多種宿住隨念等事。若諸眾生有如是因，由彼因故諸所從來，如來一一如實了知，知已為說法要。所有一切眾生過去心行，如來悉能任持了知，若心相續、若心所緣、若心生起，于所緣心不壞不滅。舍利子！如來於一眾生心相續知故，乃至於何等心而悉相續如實了知。從某心起，設經殑伽沙數等劫說不能盡。是故應知，諸佛如來了知一切眾生心行，無其邊際，經俱胝劫說不能盡。如來無上勝智亦無邊際。舍利子！如是如來宿住隨唸作證智力，不可思議、無有等比、無其限量、不可算數、不可記說。于諸眾生無邊際處，以佛神通智力隨念能知。若諸眾生隨所生起種諸善根，若佛乘、若緣覺乘、若聲聞乘、若諸善法，如來隨念而悉能知。如來以大威力，隨諸眾生善根所緣，即為說法，令彼眾生不退轉于阿耨多羅三藐三菩提果，如其信解皆得出離，若發聲聞乘心、若發緣覺乘心、若發無上正等菩提之心。舍利子！此是如來第八宿住隨唸作證智力，無其邊際與虛空等。諸住信菩薩聞已凈信，超越分別、離諸疑惑，乃至發希有想。」

爾時世尊重明斯義說伽陀曰：

「百俱胝劫無邊際，　　佛世燈照宿住事，　遍知自他五類心，　　如觀掌中庵摩果。　壽量劫數及色相，　　生滅眾生所起因，　具法器者亦

【現代漢語翻譯】現代漢語譯本有無數種憶念過去生世的能力。如果眾生有這樣的因緣，因為這個因緣，他們從哪裡來，如來都能一一如實地知道，知道后就為他們宣說佛法要義。所有一切眾生過去的心念行為，如來都能完全掌握並瞭解，無論是心念的連續、心念所緣的對象、還是心念的生起，對於所緣的心念都不會壞滅。舍利子！如來知道一個眾生的心念連續，乃至知道他的心念如何連續，都能如實地瞭解。從某個心念開始，即使經過恒河沙數般的劫數也說不完。因此應該知道，諸佛如來了解一切眾生的心念行為，沒有邊際，即使經過無數劫也說不完。如來的無上智慧也沒有邊際。舍利子！如來這樣的憶念過去生世的證悟智慧力量，是不可思議的、沒有可以相比的、沒有匹敵的、不可計算的、不可言說的。對於無邊際的眾生，以佛的神通智慧力量，隨念就能知道。如果眾生隨所生起各種善根，無論是佛乘（Buddhayan，指成佛的途徑）、緣覺乘（Pratyekabuddhayana，指獨自覺悟的途徑）、聲聞乘（Shravakayana，指聽聞佛法而覺悟的途徑）、還是各種善法，如來都能隨念而完全知道。如來以大威力，隨著眾生善根所緣，就為他們說法，使這些眾生不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位，根據他們的信解都能得到解脫，無論是發聲聞乘的心、發緣覺乘的心、還是發無上正等菩提的心。舍利子！這是如來第八種憶念過去生世的證悟智慧力量，沒有邊際，與虛空一樣。那些安住于信心的菩薩聽了之後，會產生清凈的信心，超越分別，遠離疑惑，乃至生起稀有的想法。

這時，世尊爲了重申這個道理，說了偈頌：

百俱胝劫（kotis，數量單位，指億）無邊際，佛世燈照宿住事，遍知自他五類心，如觀掌中庵摩果（Amra，一種水果）。壽量劫數及色相，生滅眾生所起因，具法器者亦

【English Translation】 English version There are countless kinds of abilities to recall past lives. If sentient beings have such causes, due to these causes, the Tathagata knows exactly where they came from, and after knowing, he explains the essence of the Dharma to them. The Tathagata can fully grasp and understand all the past thoughts and actions of all sentient beings, whether it is the continuity of thoughts, the objects of thoughts, or the arising of thoughts, and the object of thought will not be destroyed. Shariputra! The Tathagata knows the continuity of one sentient being's thoughts, and even knows how their thoughts continue, he can understand it truthfully. Starting from a certain thought, even if countless kalpas (aeons) like the sands of the Ganges River pass, it cannot be fully described. Therefore, it should be known that the Tathagatas understand the thoughts and actions of all sentient beings without limit, and even after countless kalpas, it cannot be fully described. The Tathagata's supreme wisdom is also limitless. Shariputra! The Tathagata's power of enlightened wisdom in recalling past lives is inconceivable, incomparable, unmatched, incalculable, and indescribable. For limitless sentient beings, with the power of the Buddha's supernatural wisdom, he can know by recollection. If sentient beings generate various roots of goodness, whether it is the Buddhayana (the path to Buddhahood), the Pratyekabuddhayana (the path to solitary enlightenment), the Shravakayana (the path to enlightenment through hearing the Dharma), or various good dharmas, the Tathagata can know them all by recollection. The Tathagata, with great power, explains the Dharma according to the objects of the sentient beings' roots of goodness, so that these sentient beings do not regress from the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and according to their faith and understanding, they can all attain liberation, whether they have the mind of the Shravakayana, the mind of the Pratyekabuddhayana, or the mind of supreme perfect enlightenment. Shariputra! This is the eighth power of enlightened wisdom of the Tathagata in recalling past lives, which is limitless and like space. Those Bodhisattvas who abide in faith, after hearing this, will generate pure faith, transcend discrimination, be free from doubts, and even give rise to rare thoughts.

At that time, the World Honored One, to reiterate this meaning, spoke the following verses:

For hundreds of kotis (a unit of measurement, meaning hundreds of millions) of kalpas without limit, the Buddha, the light of the world, illuminates the events of past lives, knowing the five kinds of minds of oneself and others, like seeing an Amra (a type of fruit) in the palm of one's hand. The lifespan, kalpas, and forms, the causes of arising and ceasing of sentient beings, those with the capacity for Dharma also

悉知，　　過去無邊無際等。　世間眾生心心所，　　相續所生無間斷，　聖尊大智遍了知，　　過去無量諸心法。　一眾生心佛知已，　　殑伽沙數等亦然，　三有無際復無邊，　　乃至后際不可盡。　如是所行智無盡，　　無數亦復無限量，　世尊智海廣無邊，　　悉知眾生善意樂。　尊重能仁具無量，　　神通智力悉廣大，　如昔所修善法因，　　以威神力能思念。　如是無量大福事，　　三種智通善思念，　安住不退轉大心，　　已修勝行解脫道。　善逝正智無邊量，　　能知一切眾生心，　第八智力廣無邊，　　佛子當生清凈信。

「舍利子！如是如來第八智力，如來以具勝智力故了知勝處，乃至無與如來同其法者。

「複次舍利子！云何名為如來天眼隨唸作證智力？謂佛如來以無上智清凈天眼過於肉眼，觀見世間一切眾生，生時滅時、尊貴卑賤、善相惡相、趣向善趣趣向惡趣，隨諸眾生業報成熟所受其果，如來悉知。又若眾生身語意業作諸不善，譭謗賢聖起諸邪見，以其積集邪見因故，身壞命終墮于惡趣地獄、餓鬼、傍生趣中。若諸眾生身語意業作諸善行，不謗賢聖起于正見，以其積集正見因故，身壞命終生天界中。又復如來清凈天眼遍觀十方一切佛剎，如虛空界

【現代漢語翻譯】現代漢語譯本完全知曉，過去無邊無際等等。世間眾生的心念和心所，相續不斷地產生，沒有間斷，聖尊以大智慧遍知，過去無量的心法。佛陀知道一個眾生的心，也知道恒河沙數等眾生的心，三有（欲界、色界、無色界）無邊無際，乃至未來際都不可窮盡。像這樣所行的智慧沒有窮盡，無數也無法計算，世尊的智慧如大海般廣闊無邊，完全知曉眾生的善意樂。尊重能仁（佛陀）具有無量的神通和智慧力量，如同過去所修的善法因，以威神力能夠思念。像這樣無量的大福德之事，通過三種智慧神通善於思念，安住于不退轉的大心，已經修習了殊勝的解脫之道。善逝（佛陀）的正智無邊無量，能夠知曉一切眾生的心，第八種智慧力量廣闊無邊，佛弟子應當生起清凈的信心。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！如來（佛陀的稱號）的第八種智慧力量就是這樣，如來因為具有殊勝的智慧力量，所以了知殊勝之處，乃至沒有與如來在法上相同的人。』

『再者，舍利子！什麼叫做如來的天眼隨唸作證智力？就是說佛如來以無上的智慧，清凈的天眼勝過肉眼，觀察到世間一切眾生，出生時和死亡時、尊貴和卑賤、善相和惡相、趨向善道和趨向惡道，隨著眾生業報成熟所受的果報，如來完全知曉。又如果眾生身語意業造作各種不善，譭謗賢聖，生起各種邪見，因為他們積累了邪見的因，所以身壞命終後會墮入惡道，即地獄、餓鬼、傍生道中。如果眾生身語意業造作各種善行，不譭謗賢聖，生起正見，因為他們積累了正見的因，所以身壞命終後會生到天界中。而且如來清凈的天眼遍觀十方一切佛剎（佛陀所教化的世界），如同虛空界一樣。』

【English Translation】 English version Fully knowing, the past is boundless and limitless, etc. The minds and mental states of sentient beings in the world arise continuously, without interruption, The Holy One, with great wisdom, knows all the countless mental phenomena of the past. The Buddha knows the mind of one sentient being, and also knows the minds of sentient beings as numerous as the sands of the Ganges, The three realms of existence (desire realm, form realm, formless realm) are boundless and limitless, and even the future is inexhaustible. Thus, the wisdom that is practiced is inexhaustible, and countless and immeasurable, The World Honored One's wisdom is as vast and boundless as the ocean, fully knowing the good intentions of sentient beings. The Honored Sage (Buddha) possesses immeasurable supernatural powers and wisdom, Just like the causes of good deeds cultivated in the past, with divine power, he can contemplate. Thus, immeasurable great meritorious deeds, through the three kinds of wisdom and supernatural powers, are well contemplated, Abiding in the great mind of non-retrogression, having already cultivated the supreme path of liberation. The Sugata's (Buddha's) right wisdom is boundless and immeasurable, able to know the minds of all sentient beings, The eighth power of wisdom is vast and boundless, and the Buddha's disciples should generate pure faith.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Such is the eighth power of wisdom of the Tathagata (another name for the Buddha). Because the Tathagata possesses supreme wisdom, he knows the supreme places, and there is no one who is the same as the Tathagata in the Dharma.'

'Furthermore, Shariputra! What is called the Tathagata's power of the divine eye, recollection, and witnessing wisdom? It means that the Buddha Tathagata, with supreme wisdom, and a pure divine eye surpassing the physical eye, observes all sentient beings in the world, their birth and death, their nobility and lowliness, their good and bad characteristics, their inclination towards good realms and evil realms. The Tathagata fully knows the karmic retribution that sentient beings receive as their karma matures. Moreover, if sentient beings create various unwholesome actions with their body, speech, and mind, slander the virtuous, and generate various wrong views, because they have accumulated the causes of wrong views, they will fall into evil realms, namely hell, hungry ghosts, and animal realms, after their bodies break and their lives end. If sentient beings create various wholesome actions with their body, speech, and mind, do not slander the virtuous, and generate right views, because they have accumulated the causes of right views, they will be born in the heavens after their bodies break and their lives end. Furthermore, the Tathagata's pure divine eye pervades all Buddha lands in the ten directions, like the realm of space.'

無其邊際，亦如法界無有限量。不可記說所有十方殑伽沙數等一切佛剎，如來智光而悉照現。或見一切大火炎熾，或見一切成壞等相，或見眾生光明中來，或見眾生生時滅時，或見菩薩光明中現，或見菩薩從兜率天沒、來生人間降神母胎，菩薩生已即行七步，所有菩薩住胎入胎悉能觀見。或見諸佛世尊光明中現，或見菩薩成正覺果，或見諸佛轉大法輪，或見諸佛厭舍壽命所有緣行入大涅盤。或見諸聲聞眾光明中現，又見聲聞趣證涅盤。或見諸緣覺眾光明中現，又見緣覺現諸神通作大清凈。或有眾生不能乘佛光明來者，謂外道眾及五通仙眾，不與聲聞緣覺菩薩相等，是故不能乘光而來；以佛清凈最上天眼智力光明，亦悉乘光而來。或復如來現車輪量廣大光明，有諸眾生乘光而來。如是乃至三千大千世界無量無邊遍眾生界，一切天人悉于如來智光中現。

「又舍利子！如來清凈天眼，遍觀一切佛剎諸眾生界，何等眾生所應化度，隨其觀已有應度者，佛即為現其前而化度之。是彼眾生既得度已，余諸眾生亦悉不知。舍利子！此是如來第九天眼作證智力，無其邊際與虛空等。諸住信菩薩聞已凈信，廣說乃至發希有想。」

爾時世尊重明斯義說伽陀曰：

「善逝天眼凈無垢，　　俱胝劫集善業因，　佛眼觀照遍

【現代漢語翻譯】現代漢語譯本其邊界無法測度，也如同法界一樣沒有邊際。無法用言語描述所有十方如恒河沙數般的一切佛剎，如來的智慧之光都能照耀顯現。有時看見一切大火燃燒熾盛，有時看見一切成住壞空的景象，有時看見眾生從光明中來，有時看見眾生出生和死亡，有時看見菩薩在光明中顯現，有時看見菩薩從兜率天（Tusita Heaven）逝去、來到人間降生於母親的胎中，菩薩出生后立即行走七步，所有菩薩住胎和入胎的情形都能看見。有時看見諸佛世尊在光明中顯現，有時看見菩薩成就正覺的果位，有時看見諸佛轉大法輪，有時看見諸佛厭離世壽、捨棄壽命的所有因緣而進入大涅槃。有時看見諸聲聞眾在光明中顯現，又看見聲聞趨向證得涅槃。有時看見諸緣覺眾在光明中顯現，又看見緣覺顯現各種神通，作出大清凈的舉動。有些眾生不能乘坐佛的光明而來，指的是外道眾和五通仙眾，他們不與聲聞、緣覺、菩薩相等，所以不能乘坐光明而來；憑藉佛清凈最上的天眼智力光明，也都能乘坐光明而來。有時如來顯現車輪般廣大的光明，有許多眾生乘坐光明而來。像這樣乃至三千大千世界無量無邊遍佈眾生界，一切天人都顯現在如來的智慧之光中。『又舍利子（Sariputra）！如來清凈的天眼，遍觀一切佛剎的眾生界，哪些眾生應該被教化度脫，隨著他的觀察，一旦發現有應該被度脫的眾生，佛就會立即顯現在他們面前並教化度脫他們。這些眾生被度脫后，其餘的眾生都不知道。舍利子！這就是如來第九天眼所作的證智之力，其邊界無法測度，與虛空相等。所有安住于信心的菩薩聽聞后，會生起清凈的信心，廣為宣說，乃至生起稀有難得的想法。』這時，世尊爲了重申這個意義，說了偈頌：『善逝（Sugata）的天眼清凈無垢，是無數劫積累善業的因，佛眼觀照遍及一切。』

【English Translation】 English version Its boundaries are immeasurable, just like the Dharma realm is without limit. It is impossible to describe all the Buddha lands in the ten directions, as numerous as the sands of the Ganges River; the light of the Tathagata's wisdom illuminates and manifests them all. Sometimes one sees all the great fires blazing fiercely, sometimes one sees all the phases of formation, existence, destruction, and emptiness, sometimes one sees beings coming from the light, sometimes one sees beings being born and dying, sometimes one sees Bodhisattvas appearing in the light, sometimes one sees Bodhisattvas departing from Tusita Heaven and coming to be born in the human world, entering their mother's womb; the Bodhisattva, upon birth, immediately walks seven steps, and all the Bodhisattvas' dwelling in the womb and entering the womb can be seen. Sometimes one sees the World Honored Ones, the Buddhas, appearing in the light, sometimes one sees Bodhisattvas attaining the fruit of perfect enlightenment, sometimes one sees the Buddhas turning the great Dharma wheel, sometimes one sees the Buddhas weary of their life span, relinquishing all the conditions of their lives and entering into Great Nirvana. Sometimes one sees the assembly of Sravakas appearing in the light, and one also sees Sravakas progressing towards the attainment of Nirvana. Sometimes one sees the assembly of Pratyekabuddhas appearing in the light, and one also sees Pratyekabuddhas manifesting various spiritual powers, performing great purification. Some beings cannot come riding on the Buddha's light, referring to the heretics and the five-power ascetics, who are not equal to the Sravakas, Pratyekabuddhas, and Bodhisattvas, therefore they cannot come riding on the light; by the power of the Buddha's pure and supreme heavenly eye wisdom light, they can also come riding on the light. Sometimes the Tathagata manifests a light as vast as a chariot wheel, and many beings come riding on the light. Thus, even throughout the immeasurable and boundless three thousand great thousand worlds, pervading the realms of all beings, all the gods and humans appear in the light of the Tathagata's wisdom. 『Furthermore, Sariputra! The Tathagata's pure heavenly eye pervades and observes all the realms of beings in all Buddha lands. Which beings should be converted and liberated? According to his observation, once he finds those who should be liberated, the Buddha immediately appears before them and converts and liberates them. After these beings are liberated, the rest of the beings do not know. Sariputra! This is the power of the Tathagata's ninth heavenly eye, which is the wisdom of witnessing, its boundaries are immeasurable, equal to space. All Bodhisattvas who dwell in faith, upon hearing this, will generate pure faith, widely proclaim it, and even generate rare and precious thoughts.』 At that time, the World Honored One, to reiterate this meaning, spoke the following verse: 『The Sugata's heavenly eye is pure and without defilement, It is the cause of good deeds accumulated over countless eons, The Buddha's eye illuminates everywhere.』

十方，　　佛剎廣大不思議。　若成若壞諸事相，　　或見炎熾大火鬘，　或見多界渾然空，　　佛自然智皆明照。　廣大難思眾生界，　　若色無色亦復然，　或墮善趣惡趣中，　　佛自然智皆明照。　現在俱胝諸如來，　　及已涅盤諸聖尊，　並諸緣覺與聲聞，　　佛自然智皆明照。　菩薩為欲利眾生，　　諸所修行菩提行，　覺智明達無攝藏，　　佛自然智皆明照。　如是善逝無垢眼，　　眾生微細悉能觀，　第九智眼力難思，　　佛子應當生凈信。

「舍利子！如是如來第九智力，如來以具勝智力故了知勝處，乃至無與如來同其法者。

「複次舍利子！云何名為如來漏盡作證智力？謂佛如來以無上智力，諸漏悉盡非漏隨增，心善解脫、慧善解脫，證自通已隨諸所行，我生已盡、梵行已立、所作已辦、不受後有。如來以是漏盡智力清凈明亮，悉斷一切種子習氣，不與一切聲聞、緣覺而相等比。聲聞漏盡者，有其限量不斷習氣。緣覺漏盡者亦有限量，舍離大悲及離辯才。如來漏盡者，諸相具足，一切種子習氣皆悉除斷，大悲攝受無畏辯才深善伺察，一切世間無勝過者。住一心相和合所成。何以故？如來已無業種子故、無煩惱種故、于威儀道無過失故，其猶虛空清凈澄瑩，煙雲塵

【現代漢語翻譯】現代漢語譯本十方世界，佛的國土廣大而不可思議。無論是形成還是壞滅的各種現象，或者看到火焰熾盛的大火鬘，或者看到許多世界完全空無，佛的自然智慧都能明晰照見。廣大而難以思量的眾生界，無論是有色還是無色，也是如此，或者墮入善道或者惡道之中，佛的自然智慧都能明晰照見。現在無數的諸佛如來，以及已經涅槃的諸位聖尊，還有諸位緣覺和聲聞，佛的自然智慧都能明晰照見。菩薩爲了利益眾生，所修行的各種菩提行，覺悟的智慧明達而無所隱藏，佛的自然智慧都能明晰照見。像這樣善逝無垢的眼睛，能夠觀察到眾生微細之處，第九種智慧眼的力量難以思議，佛弟子應當生起清凈的信心。

『舍利子！像這樣如來的第九種智慧力，如來因為具有殊勝的智慧力，所以了知殊勝之處，乃至沒有與如來在法上相同的人。』

『再者，舍利子！什麼叫做如來的漏盡作證智力？就是佛如來以無上的智慧力，使一切煩惱都斷盡，不再有煩惱隨之增長，心得到善解脫，智慧得到善解脫，證悟了自身通達的境界，隨順所行，我生已盡，清凈的修行已經建立，該做的已經做完，不再受後世的生命。如來以這種漏盡的智慧力清凈明亮，完全斷除一切種子習氣，不與一切聲聞、緣覺相等同。聲聞漏盡的人，還有沒有斷除的習氣。緣覺漏盡的人也有，舍離了大悲心和辯才。如來漏盡的人，諸相具足，一切種子習氣都完全斷除，大悲心攝受，無畏的辯才深善地觀察，在一切世間沒有能勝過他的。安住於一心相和合所成就的境界。為什麼呢？因為如來已經沒有業的種子，沒有煩惱的種子，在威儀道上沒有過失，就像虛空一樣清凈澄澈，沒有煙雲塵埃。』

【English Translation】 English version The Buddha-lands in the ten directions are vast and inconceivable. Whether they form or decay, all phenomena, or seeing blazing fire garlands, Or seeing many realms completely empty, the Buddha's natural wisdom illuminates all. The vast and immeasurable realms of sentient beings, whether with form or without form, are also like this, Whether they fall into good or bad realms, the Buddha's natural wisdom illuminates all. The countless Tathagatas now present, and the noble ones who have already entered Nirvana, As well as all Pratyekabuddhas and Sravakas, the Buddha's natural wisdom illuminates all. Bodhisattvas, for the sake of benefiting sentient beings, practice various Bodhi practices, Their awakened wisdom is clear and without concealment, the Buddha's natural wisdom illuminates all. Like this, the Sugata's immaculate eye can observe the subtle aspects of sentient beings, The power of the ninth wisdom eye is inconceivable, the Buddha's disciples should generate pure faith.

'Sariputra! Such is the Tathagata's ninth wisdom power. Because the Tathagata possesses supreme wisdom power, he knows the supreme places, and there is no one who is equal to the Tathagata in Dharma.'

'Furthermore, Sariputra! What is called the Tathagata's power of the wisdom of the exhaustion of outflows? It is that the Buddha Tathagata, with supreme wisdom power, has exhausted all outflows, and no outflows increase, the mind is well liberated, wisdom is well liberated, having realized self-attainment, he follows all his actions, birth is exhausted, pure conduct is established, what needs to be done is done, and there is no further existence. The Tathagata, with this power of the wisdom of the exhaustion of outflows, is pure and bright, completely cutting off all seeds and habitual tendencies, and is not equal to all Sravakas and Pratyekabuddhas. Those Sravakas who have exhausted outflows still have **habitual tendencies that have not been cut off. Those Pratyekabuddhas who have exhausted outflows also have ** , having abandoned great compassion and eloquence. Those Tathagatas who have exhausted outflows have all characteristics complete, all seeds and habitual tendencies are completely cut off, great compassion is embraced, fearless eloquence is deeply and well observed, and there is no one in all the world who surpasses them. They abide in the state of oneness and harmony. Why? Because the Tathagata has no seeds of karma, no seeds of afflictions, and no faults in his conduct, like the clear and pure sky, without smoke, clouds, or dust.'

霧悉不能染。如來漏盡智力亦復如是，一切煩惱種子悉不能染。如來安住如是清凈漏盡智力，已盡諸漏說漏盡法，亦復宣說斷取著法，令諸眾生了知一切，虛妄分別諸所取著而悉不起，普令眾生如實伺察。如來以善方便說譬喻法，令諸眾生於彼諸漏不實法中如實知已，於一切法無少法可取，于諸取著而悉寂止。舍利子！如來了知一切眾生諸漏所集、諸漏滅法、諸漏向滅之道。如來如實知已，隨其所應為說法要。諸住信菩薩，于佛如來漏盡作證智力，聞已凈信，超越分別、離諸疑惑，乃至發希有想。」

爾時世尊重明斯義說伽陀曰：

「漏盡智力佛圓具，　　廣大無量凈無障，　成滿十力勝智門，　　趣證無上菩提果。　不同聲聞漏盡智，　　種習限量結縛障，　人中最上最勝尊，　　蠲除種習及限量。　所有緣覺漏盡智，　　捐舍大悲及辯才，　世尊漏盡智圓成，　　大悲辯才皆無量。　佛善安住漏盡智，　　悉知世間漏不實，　於一切法虛妄中，　　此理如應皆善了。　悲念世間極苦惱，　　說法無我空無常，　虛假不實諸相中，　　應觀最上寂靜地。　無我無人無眾生，　　作者受者悉皆無，　於一切法虛妄中，　　佛悲心觀解脫道。　如來已離諸疲懈，　　實智亦無忘失法，

【現代漢語翻譯】現代漢語譯本霧氣不能沾染（事物）。如來（Tathagata，佛的稱號）的漏盡智力（Asravaksaya-jnana-bala，斷絕煩惱的智慧力量）也是如此，一切煩惱的種子都不能沾染。如來安住于這樣清凈的漏盡智力中，已經斷盡一切煩惱，宣說斷絕煩惱的方法，也宣說斷除執著的方法，使一切眾生了解一切虛妄分別的執著，從而不再生起，普遍使眾生如實地觀察。如來以善巧方便宣說譬喻法，使眾生在那些不真實的煩惱法中如實知曉后，對於一切法沒有絲毫可以執取的，對於一切執著都寂靜止息。舍利子（Sariputra，佛陀的十大弟子之一）！如來了知一切眾生煩惱的集起、煩惱的滅除之法、以及通向煩惱滅除的道路。如來如實知曉后，隨其所應為他們宣說佛法要義。那些安住于信心的菩薩，對於佛如來的漏盡作證智力，聽聞後生起清凈的信心，超越分別，遠離疑惑，乃至生起稀有之想。那時，世尊（Bhagavan，佛的稱號）爲了重申這個道理，說了偈頌：『佛陀圓滿具足漏盡智力，廣大無量，清凈無礙，成就圓滿十力（Dasabala，佛的十種力量），是殊勝智慧之門，趣向證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。不同於聲聞（Sravaka，聽聞佛法而修行的人）的漏盡智，他們的煩惱習氣、結縛（Samyoja，束縛眾生的煩惱）和障礙仍然存在，人中最上最殊勝的尊者，能夠去除煩惱習氣和結縛。所有緣覺（Pratyekabuddha，不依師教，自己覺悟的修行者）的漏盡智，捨棄了大悲心和辯才，世尊的漏盡智圓滿成就，大悲心和辯才都無量無邊。佛善於安住于漏盡智，完全知曉世間的煩惱是不真實的，在一切虛妄的法中，這個道理都如實地完全瞭解。悲憫世間極度的苦惱，宣說無我、空和無常的道理，在虛假不實的諸相中，應當觀察最上寂靜的境界。沒有我、沒有人、沒有眾生，作者和受者都空無所有，在一切虛妄的法中，佛以悲心觀察解脫之道。如來已經遠離一切疲憊懈怠，真實的智慧也沒有忘失的法，'

【English Translation】 English version Mist cannot stain. The Tathagata's (title for the Buddha) power of the wisdom of the exhaustion of outflows (Asravaksaya-jnana-bala, the power of wisdom that cuts off defilements) is also like this; all seeds of afflictions cannot stain it. The Tathagata abides in such pure power of the wisdom of the exhaustion of outflows, having exhausted all outflows, speaks of the Dharma of the exhaustion of outflows, and also proclaims the Dharma of cutting off attachments, enabling all sentient beings to understand all false discriminations and attachments, thereby not arising, universally enabling sentient beings to observe truthfully. The Tathagata, with skillful means, speaks of the Dharma of parables, enabling sentient beings, having truly understood those unreal Dharmas of outflows, to have nothing to grasp in all Dharmas, and all attachments to be completely stilled. Sariputra (one of the ten great disciples of the Buddha)! The Tathagata knows the accumulation of all sentient beings' outflows, the Dharma of the cessation of outflows, and the path leading to the cessation of outflows. Having truly known this, the Tathagata, according to what is appropriate, speaks the essential points of the Dharma. Those Bodhisattvas who abide in faith, upon hearing of the Tathagata's power of the wisdom of the exhaustion of outflows, generate pure faith, transcend discriminations, are free from doubts, and even generate a rare thought. At that time, the World Honored One (Bhagavan, title for the Buddha), to clarify this meaning, spoke in verses: 'The Buddha is fully endowed with the power of the wisdom of the exhaustion of outflows, vast and immeasurable, pure and unobstructed, having accomplished the ten powers (Dasabala, the ten powers of the Buddha), the gate of supreme wisdom, leading to the attainment of the fruit of unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Different from the wisdom of the exhaustion of outflows of the Sravakas (those who hear the Dharma and practice), their habits of afflictions, fetters (Samyoja, afflictions that bind sentient beings), and obstacles still exist; the most supreme and venerable among humans can eliminate the habits of afflictions and fetters. All Pratyekabuddhas' (those who attain enlightenment on their own without a teacher) wisdom of the exhaustion of outflows abandons great compassion and eloquence; the World Honored One's wisdom of the exhaustion of outflows is fully accomplished, and both great compassion and eloquence are immeasurable. The Buddha is skilled in abiding in the wisdom of the exhaustion of outflows, fully knowing that the outflows of the world are unreal; in all unreal Dharmas, this principle is fully understood as it should be. Compassionately mindful of the extreme suffering of the world, the Buddha proclaims the principles of no-self, emptiness, and impermanence; in the unreal and false appearances, one should observe the supreme state of tranquility. There is no self, no person, no sentient being; the doer and the receiver are all empty; in all unreal Dharmas, the Buddha, with compassion, observes the path of liberation. The Tathagata has already departed from all weariness and laziness; true wisdom also has no Dharma of forgetfulness.'

能仁常住相應門，　　廣利世間宣正法。　十力能摧於他法，　　十力無邊等虛空，　善能安住十力尊，　　轉最上輪無等比。

「舍利子！如是如來十種智力，如來以具十智力故了知勝處，于天人世間能師子吼轉妙梵輪，所有一切天人魔梵悉不能轉，無與如來同其法者。諸住信菩薩，于佛如來不可思議最勝智力，應當凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。

佛說大乘菩薩藏正法經卷第十二大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十三

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯如來不思議品第四之七

「複次舍利子！云何名為如來四無所畏不可思議？諸住信菩薩應發凈信，超越分別、離諸疑惑，乃至發希有想。舍利子！如來無所畏法其有四種，如來由具四無畏故了知勝處，于大眾中能師子吼轉妙梵輪，余諸沙門婆羅門悉不能轉，一切世間天人魔梵無與如來同其法者。舍利子！何等是為四無所畏？一者一切智無畏，謂佛如來已能圓具無上勝智，于大眾中作如是言：『我成無上正等正覺，此法唯佛自所證知，余諸天人世間不能與佛同其法語。』如來以此法故成等正

【現代漢語翻譯】現代漢語譯本能仁（釋迦牟尼佛的稱號）常住于相應的法門，廣泛利益世間，宣說真正的佛法。佛陀的十力能夠摧毀其他外道的法，這十力無邊無際，如同虛空一般。善於安住於十力的尊者（佛陀），轉動最殊勝的法輪，沒有任何事物可以與之相比。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！如來（佛陀的自稱）具有這十種智慧力量，如來因為具備這十種智慧力量，所以能夠了知殊勝之處，在天人世間能夠發出獅子吼，轉動微妙的梵輪（佛法），所有一切天人、魔、梵（天神）都不能轉動，沒有任何人與如來具有相同的法。』『那些安住于信心的菩薩，對於佛如來不可思議的最殊勝的智慧力量，應當生起清凈的信心，超越分別，遠離各種疑惑，之後再生起身心喜悅的感受，發起稀有難得的想法。』

佛說大乘菩薩藏正法經卷第十二大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十三

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯如來不思議品第四之七

『再次，舍利子！什麼叫做如來的四無所畏不可思議？那些安住于信心的菩薩應當生起清凈的信心，超越分別，遠離各種疑惑，乃至發起稀有難得的想法。舍利子！如來的無所畏法有四種，如來因為具備這四種無所畏，所以能夠了知殊勝之處，在大眾之中能夠發出獅子吼，轉動微妙的梵輪，其餘的沙門（出家修行者）、婆羅門（古印度祭司）都不能轉動，一切世間的天人、魔、梵都沒有人與如來具有相同的法。』『舍利子！什麼是四無所畏呢？第一是「一切智無畏」，意思是佛如來已經圓滿具備無上殊勝的智慧，在大眾之中這樣說：『我成就了無上正等正覺（佛陀的最高覺悟），這個法只有佛自己才能證知，其餘的天人世間都不能與佛具有相同的說法。』如來因為這個法而成就了正等正覺，

【English Translation】 English version The Muni (an epithet of Shakyamuni Buddha) abides in the corresponding Dharma gate, widely benefiting the world and proclaiming the true Dharma. The ten powers of the Buddha can destroy the doctrines of other paths, and these ten powers are boundless, like the void. The Venerable One (Buddha), who is skilled in abiding in the ten powers, turns the most supreme Dharma wheel, and nothing can compare to it.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Tathagata (a self-designation of the Buddha) possesses these ten powers of wisdom. Because the Tathagata possesses these ten powers of wisdom, he is able to know the superior places. In the world of gods and humans, he can roar like a lion and turn the wonderful Brahma wheel (the Dharma). All gods, humans, demons, and Brahmas (deities) cannot turn it. No one has the same Dharma as the Tathagata.' 'Those Bodhisattvas who abide in faith should develop pure faith in the inconceivable and most supreme wisdom power of the Buddha Tathagata. They should transcend discrimination, be free from all doubts, and then generate a feeling of joy in body and mind, and give rise to a rare and precious thought.'

The Sutra of the Great Vehicle Bodhisattva Pitaka of the Right Dharma, Volume Twelve, spoken by the Buddha Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Pitaka of the Right Dharma, spoken by the Buddha

The Sutra of the Great Vehicle Bodhisattva Pitaka of the Right Dharma, Volume Thirteen, spoken by the Buddha

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, the Shramana (monk) Chen Fa Hu, etc., by imperial decree, the seventh chapter of the Inconceivable Qualities of the Tathagata

'Furthermore, Shariputra! What is meant by the four fearlessnesses of the Tathagata that are inconceivable? Those Bodhisattvas who abide in faith should develop pure faith, transcend discrimination, be free from all doubts, and even give rise to a rare and precious thought. Shariputra! The Tathagata's Dharma of fearlessness has four aspects. Because the Tathagata possesses these four fearlessnesses, he is able to know the superior places. In the assembly, he can roar like a lion and turn the wonderful Brahma wheel. The other Shramanas (ascetics) and Brahmins (ancient Indian priests) cannot turn it. In all the world, among gods, humans, demons, and Brahmas, no one has the same Dharma as the Tathagata.' 'Shariputra! What are the four fearlessnesses? The first is the 'fearlessness of all-knowing wisdom,' which means that the Buddha Tathagata has already fully possessed the supreme and excellent wisdom. In the assembly, he says: 'I have attained the unsurpassed, complete, and perfect enlightenment (the highest enlightenment of the Buddha). This Dharma is only known by the Buddha himself. The other gods and humans in the world cannot have the same teachings as the Buddha.' Because of this Dharma, the Tathagata has attained complete and perfect enlightenment,

覺，云何說名如來成等正覺？謂佛如來以一切法平等故而成正覺，于諸法中無高無下，若異生法、若聖人法、若諸佛法、若有學法、若無學法、若緣覺法、若菩薩法、若世間法、若出世間法、若有罪法、若無罪法、若有漏法、若無漏法、若有為法、若無為法，于如是等一切法中如來悉平等故，此名如來現成正覺。此中雲何名為平等？謂空平等，見自性故。無相平等，相自性故。無愿平等，三界自性故。無生平等，生自性故。無作平等，作自性故。無起平等，起自性故。無含藏平等，含藏自性故。如所說平等，三世自性故。明解脫平等，無明有愛自性故。涅槃平等，諸行自性故。舍利子！以如是等諸法平等，是故如來現成正覺。如來於大眾中得無所畏，以如是法教示眾會，令諸眾會咸生歡喜，身得喜故心極信順。復令眾會適悅快樂，如來大悲相應具真實故、平等性故、如實性故、無異性故、無種類性故、無所觀性故、無生性故、無離性故、無所取性故。如來所具無畏法中實無少法可取，亦非無取。如來無畏法中亦無虛誑，如實故平等。法界平等，於是平等法中，普盡一切世界舒坦無礙。如來如實之法，甚深微妙難解難知。如來起大悲心，即以是法起種種方便，為諸眾生廣大宣說聖出離法能盡諸苦。如來以大願力，一切眾

生無師範者為作師範，未成正覺者令成正覺。所有一切眾生馳流諸境斷見等者，如來以無畏法悉令清凈。舍利子！如來無所畏法，無邊無際與虛空等，若欲知其虛空邊際，即知如來無畏邊際。諸住信菩薩聞是法已，應生凈信，超越分別、離諸疑惑，乃至發希有想。此說是名如來第一無畏。

「複次舍利子！二者漏盡無畏，謂佛如來具足無上勝智，于大眾中作如是言：『我盡諸漏得無所畏。而彼一切天人世間，無能與佛同法語者。』此復云何如來已盡諸漏？謂佛如來欲漏已盡，心得解脫，斷滅一切貪行種子。如來有漏已盡，心得解脫，斷滅一切瞋行種子。如來無明漏已盡，心得解脫，斷滅一切癡行種子。如來見漏已盡，心得解脫，斷滅一切煩惱所行種子。此等是名如來諸漏已盡。如是所說皆世俗所成，非勝義諦。勝義諦者，謂最上聖智慧中若知若斷，若修若證，而無少法可住。何以故？如所說盡彼實知。若諸眾生修出離行，如來悉如實知。又舍利子！如來如實了知眼界、色界、眼識界。云何能知？謂佛了知內空、外空、內外空故。乃至意界、法界、意識界悉如實知。云何能知？謂佛了知內空、外空、內外空故。又舍利子！如來了知地界、水界、火界、風界及虛空界，悉如實知。云何能知？謂如虛空故亦然了知。如

【現代漢語翻譯】現代漢語譯本對於沒有導師的人，如來作為導師；對於尚未成就正覺的人，令其成就正覺。所有一切在各種境界中流轉、持有斷見等錯誤的眾生，如來都以無畏的佛法使他們清凈。舍利子（佛陀的十大弟子之一）！如來的無畏法，無邊無際，如同虛空一般。如果想要知道虛空的邊際，就能知道如來無畏的邊際。那些具有信心的菩薩聽聞此法后，應當生起清凈的信心，超越分別，遠離疑惑，乃至生起稀有之想。這被稱為如來的第一無畏。『再者，舍利子！第二是漏盡無畏，即佛如來具足無上殊勝的智慧，在大眾中這樣宣說：』我已斷盡一切煩惱，獲得無所畏懼。』而一切天人世間，沒有人能與佛陀在法義上辯論。這是如何證明如來已斷盡一切煩惱呢？即佛如來已斷盡欲漏，心得到解脫，斷滅一切貪慾的種子。如來已斷盡有漏，心得到解脫，斷滅一切嗔恨的種子。如來已斷盡無明漏，心得到解脫，斷滅一切愚癡的種子。如來已斷盡見漏，心得到解脫，斷滅一切煩惱的種子。這些就是如來斷盡一切煩惱的證明。這些所說都是世俗諦的成就，而非勝義諦。勝義諦是指，在最上聖智慧中，無論是知、斷、修、證，都沒有任何法可以執著。為什麼呢？因為所說的斷盡，如來都如實知曉。如果眾生修習出離之行，如來也如實知曉。還有，舍利子！如來如實了知眼界（視覺器官）、色界（視覺對像）、眼識界（視覺意識）。如何能知？即佛陀了知內空、外空、內外空。乃至意界（思維器官）、法界（思維對像）、意識界（思維意識），如來都如實了知。如何能知？即佛陀了知內空、外空、內外空。還有，舍利子！如來了知地界、水界、火界、風界以及虛空界，都如實了知。如何能知？即如虛空一般了知。』

【English Translation】 English version For those without a teacher, the Tathagata acts as a teacher; for those who have not attained perfect enlightenment, he enables them to attain perfect enlightenment. All beings who wander in various realms, holding views of annihilation, etc., the Tathagata purifies them all with the fearless Dharma. Shariputra (one of the ten great disciples of the Buddha)! The Tathagata's fearless Dharma is boundless and limitless, like space. If one wishes to know the limits of space, one can know the limits of the Tathagata's fearlessness. Those Bodhisattvas who have faith, upon hearing this Dharma, should generate pure faith, transcend discrimination, be free from doubt, and even give rise to a sense of wonder. This is called the Tathagata's first fearlessness. Furthermore, Shariputra! The second is the fearlessness of the exhaustion of outflows, which means that the Buddha, the Tathagata, possesses supreme and unsurpassed wisdom, and declares among the assembly: 'I have exhausted all outflows and attained fearlessness.' And among all the gods and humans in the world, no one can debate the Dharma with the Buddha. How is it proven that the Tathagata has exhausted all outflows? It is that the Buddha, the Tathagata, has exhausted the outflow of desire, the mind is liberated, and the seeds of all greed are extinguished. The Tathagata has exhausted the outflow of existence, the mind is liberated, and the seeds of all hatred are extinguished. The Tathagata has exhausted the outflow of ignorance, the mind is liberated, and the seeds of all delusion are extinguished. The Tathagata has exhausted the outflow of views, the mind is liberated, and the seeds of all afflictions are extinguished. These are the proofs that the Tathagata has exhausted all outflows. All these are said to be achievements of the conventional truth, not the ultimate truth. The ultimate truth is that in the supreme holy wisdom, whether it is knowing, cutting off, cultivating, or realizing, there is no dharma to cling to. Why? Because what is said to be exhausted, the Tathagata knows it as it is. If beings practice the path of renunciation, the Tathagata also knows it as it is. Moreover, Shariputra! The Tathagata truly knows the eye realm (visual organ), the form realm (visual object), and the eye consciousness realm (visual consciousness). How can he know? It is that the Buddha knows the inner emptiness, the outer emptiness, and the inner-outer emptiness. And so on, the mind realm (thinking organ), the dharma realm (thinking object), and the mind consciousness realm (thinking consciousness), the Tathagata truly knows them all. How can he know? It is that the Buddha knows the inner emptiness, the outer emptiness, and the inner-outer emptiness. Furthermore, Shariputra! The Tathagata knows the earth element, the water element, the fire element, the wind element, and the space element, and knows them all as they are. How can he know? It is that he knows them as space is.'

來悉知欲界、色界及無色界分別所起，知有為界是造作相，知無為界是無造作相，知雜染界是客塵煩惱相，知清凈界是自性明亮相，知諸行界是不如理作意無明相，知涅槃界是如理作意明智相。

「又舍利子！若諸界依止、諸界安住、諸界隨順、諸界建立、諸界作用、諸界意趣、諸界寂定、諸界住著，如來一一如實了知，隨所知已即為說法。舍利子！此是如來種種界智力，如是勝力無有邊際。若諸住信菩薩于佛如來如是智力，聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜適悅之相，發希有想。

「如來無畏邊際，諸住信菩薩聞是法已，應生凈信，超越分別、離諸疑惑，乃至發希有想。此說是名如來第二無所畏法。如來由具無所畏故，一切天人世間無與如來同其法者。

「複次舍利子！三者說障道無畏，謂佛如來具足無上勝智，于大眾中作如是言：『我說諸障道法能障聖道，乃至一切天人世間，無能與佛同法語者。』云何名為障道之法？有其一法能障聖道。何等為一？謂諸眾生心不清凈。二法能障聖道，謂無慚、無愧。三法能障聖道，謂身惡作、語惡作、意惡作。四法能障聖道，其四種法皆墮惡趣，謂貪慾當墮惡趣、瞋恚當墮惡趣、愚癡當墮惡趣、怖畏當墮惡趣。五法能障聖道，謂殺生、偷盜

【現代漢語翻譯】現代漢語譯本應知悉欲界（kāmadhātu，指眾生因慾望而輪迴的世界）以及無分別（avikalpa，指沒有分別念）所生起的（諸法），應知有為界（saṃskṛta-dhātu，指由因緣和合而成的世界）是造作之相，應知無為界（asaṃskṛta-dhātu，指不依賴因緣而存在的境界）是無造作之相，應知雜染界（saṃkleśa-dhātu，指被煩惱污染的世界）是客塵煩惱之相，應知清凈界（viśuddhi-dhātu，指清凈無染的世界）是自性明亮之相，應知諸行界（saṃskāra-dhātu，指一切有為法）是不如理作意（ayoniśo manasikāra，指不如實地思惟）和無明（avidyā，指對真理的無知）之相，應知涅槃界（nirvāṇa-dhātu，指解脫的境界）是如理作意（yoniśo manasikāra，指如實地思惟）和明智（vidyā，指智慧）之相。『又舍利子（Śāriputra，佛陀的十大弟子之一）！如果諸界（dhātu，指構成世界的元素）的依止、諸界的安住、諸界的隨順、諸界的建立、諸界的作用、諸界的意趣、諸界的寂定、諸界的住著，如來（tathāgata，佛陀的稱號）一一如實了知，隨所知已即為說法。舍利子！這是如來種種界智力，如此殊勝的力量沒有邊際。如果那些安住于信心的菩薩（bodhisattva，指發願成佛的修行者）對於佛陀如來的這種智力，聽聞後生起清凈的信心，超越分別、遠離疑惑，之後又生起身喜、心喜、適悅之相，發起稀有之想。『如來無畏的邊際，那些安住于信心的菩薩聽聞此法后，應當生起清凈的信心，超越分別、遠離疑惑，乃至發起稀有之想。這被稱為如來的第二無所畏法。如來因為具有無所畏的緣故，一切天人世間沒有能與如來在法上相同者。『再者，舍利子！第三是說障道無畏，即佛陀如來具足無上殊勝的智慧，在大眾中這樣說：『我說那些障礙聖道（āryamārga，指通往解脫的道路）的法，能障礙聖道，乃至一切天人世間，沒有能與佛陀在法語上相同者。』什麼叫做障礙聖道的法呢？有一種法能障礙聖道。是什麼呢？就是眾生的心不清凈。有兩種法能障礙聖道，就是無慚（ahrī，指不知羞恥）和無愧（anapatrāpya，指不覺羞愧）。有三種法能障礙聖道，就是身惡作（kāyaduścarita，指身體的惡行）、語惡作（vācāduścarita，指語言的惡行）和意惡作（manoduścarita，指意念的惡行）。有四種法能障礙聖道，這四種法都會墮入惡趣（duḥgati，指不好的輪迴），就是貪慾（rāga，指貪愛）會墮入惡趣、瞋恚（dveṣa，指嗔恨）會墮入惡趣、愚癡（moha，指無知）會墮入惡趣、怖畏（bhaya，指恐懼）會墮入惡趣。有五種法能障礙聖道，就是殺生（prāṇātipāta，指殺害生命）、偷盜（adattādāna，指偷竊）

【English Translation】 English version One should know the desire realm (kāmadhātu, the world where beings are bound by desires) and what arises from non-discrimination (avikalpa, the absence of discriminating thoughts); one should know that the conditioned realm (saṃskṛta-dhātu, the world of things that are compounded) is characterized by fabrication; one should know that the unconditioned realm (asaṃskṛta-dhātu, the realm that is not dependent on conditions) is characterized by non-fabrication; one should know that the defiled realm (saṃkleśa-dhātu, the world defiled by afflictions) is characterized by adventitious defilements; one should know that the pure realm (viśuddhi-dhātu, the world of purity) is characterized by self-luminous nature; one should know that the realm of formations (saṃskāra-dhātu, all conditioned phenomena) is characterized by unwise attention (ayoniśo manasikāra, improper consideration) and ignorance (avidyā, lack of knowledge of the truth); one should know that the realm of nirvāṇa (nirvāṇa-dhātu, the state of liberation) is characterized by wise attention (yoniśo manasikāra, proper consideration) and wisdom (vidyā, knowledge). 『Furthermore, Śāriputra (one of the Buddha's ten principal disciples)! If the dependencies of the realms (dhātu, elements that constitute the world), the abidings of the realms, the conformities of the realms, the establishments of the realms, the functions of the realms, the inclinations of the realms, the pacifications of the realms, and the attachments of the realms, the Tathāgata (the title of the Buddha) knows each of them as they truly are, and having known them, he teaches the Dharma. Śāriputra! This is the Tathāgata's power of knowledge of the various realms, and this supreme power is without limit. If those bodhisattvas (bodhisattva, one who aspires to become a Buddha) who abide in faith, upon hearing of this power of knowledge of the Buddha Tathāgata, generate pure faith, transcend discrimination, and are free from doubt, they then experience physical joy, mental joy, and delight, and develop a sense of wonder. 『The Tathāgata's fearlessness is boundless, and those bodhisattvas who abide in faith, upon hearing this Dharma, should generate pure faith, transcend discrimination, and be free from doubt, and even develop a sense of wonder. This is called the Tathāgata's second fearlessness. Because the Tathāgata possesses fearlessness, there is no one in the world of gods and humans who is equal to the Tathāgata in Dharma. 『Moreover, Śāriputra! The third is the fearlessness of speaking about obstacles to the path, that is, the Buddha Tathāgata, possessing supreme wisdom, speaks thus in the assembly: 『I speak of those dharmas that obstruct the noble path (āryamārga, the path to liberation), and that can obstruct the noble path, and there is no one in the world of gods and humans who can equal the Buddha in speaking about the Dharma.』 What are the dharmas that obstruct the path? There is one dharma that can obstruct the noble path. What is it? It is the impure mind of beings. There are two dharmas that can obstruct the noble path, which are shamelessness (ahrī, lack of shame) and lack of embarrassment (anapatrāpya, lack of remorse). There are three dharmas that can obstruct the noble path, which are misconduct of body (kāyaduścarita, bad physical actions), misconduct of speech (vācāduścarita, bad verbal actions), and misconduct of mind (manoduścarita, bad mental actions). There are four dharmas that can obstruct the noble path, and these four dharmas all lead to bad destinies (duḥgati, bad rebirths), which are greed (rāga, attachment) leading to bad destinies, hatred (dveṣa, aversion) leading to bad destinies, delusion (moha, ignorance) leading to bad destinies, and fear (bhaya, apprehension) leading to bad destinies. There are five dharmas that can obstruct the noble path, which are killing (prāṇātipāta, taking life), stealing (adattādāna, taking what is not given)

、邪染、妄語、飲酒。六法能障聖道，謂不尊重佛、不尊重法、不尊重僧、不尊重戒學、不尊重定學、不尊重修頭陀行者。七法能障聖道，謂慢、過慢、慢過慢、我慢、邪慢、增上慢、卑慢。八法能障聖道，謂邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定。九法能障聖道，謂於我身作無義利生起害心，已作、現作、當作；於我所愛作無義利生起害心，已作、現作、當作、於我非愛作無義利生起害心，已作、現作、當作。十法能障聖道，謂殺生，偷盜，邪染，妄言，綺語，兩舌，惡口，貪，瞋，邪見。舍利子！如是等法能障聖道。乃至不如理作意相應所生結使，此法無味，是不可觀、是不可行，由顛倒勤行故不出離，生起一切愛見，取著于身語意業，愛著增熾。如來了知諸法能障聖道，知已如實為諸眾生廣大宣說障道之法，令諸眾生寂止近止。說除斷法普為教示，令諸眾會咸生歡喜，身得喜故心極信順。復令眾會適悅快樂，如來大悲相應具真實故、平等性故、如實性故、無異性故、無種類性故、無所觀性故、無生性故、無離性故、無所取性故。如來所具無畏法中實無少法可取，亦非無取。如來無畏法中亦無虛誑，如實故平等。法界平等，於是平等法中，普盡一切世界舒坦無礙。此如是等不可思議無量無數甚深正

法，如來悉具足已，大悲之心所逼切故，為諸眾生說斷障道之法，普令一切寂止近止。舍利子！如來無所畏法，無邊無際與虛空等，若欲知其虛空邊際，即知如來無畏邊際。諸住信菩薩聞是法已，應生凈信，超越分別、離諸疑惑，乃至發希有想。此是如來第三無所畏法。如來由具無所畏故，一切天人世間無與如來同其法者。

「複次舍利子！四者盡苦道無畏，謂佛如來具足無上勝智，于大眾中作如是言：『我說聖出離法能盡苦道，乃至一切天人世間無能與佛同法語者。』云何名為聖出離法能盡苦道？其有一法是聖出離道。何等為一？謂諸眾生心悉清凈。二法是聖出離道，謂奢摩他、毗缽舍那。三法是聖出離道，謂空、無相、無愿。四法是聖出離道，謂身念處、受念處、心念處、法念處。五法是聖出離道，謂信根、精進根、念根、定根、慧根。六法是聖出離道，謂唸佛、念法、念僧、念戒、念施、念天。七法是聖出離道，謂擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、念覺支、定覺支。八法是聖出離道，謂正見、正思惟、正語、正業、正命、正精進、正念、正定。九種歡喜根本法是聖出離道，謂歡喜、適悅、輕安、快樂、等持、如實知見、寂靜、離染、解脫。十法是聖出離道，謂遠離殺生、遠離偷盜、遠離

【現代漢語翻譯】現代漢語譯本：佛陀已經完全具備了所有法，由於大悲心的迫切，爲了眾生宣說斷除障礙的修行方法，普遍讓一切眾生達到寂靜和接近寂靜的狀態。舍利子！佛陀的無所畏法，無邊無際，如同虛空一樣。如果想要知道虛空的邊際，就能知道佛陀無所畏的邊際。那些具有信心的菩薩聽聞此法后，應當生起清凈的信心，超越分別，遠離疑惑，甚至生起稀有的想法。這是佛陀的第三種無所畏法。佛陀因為具備無所畏的緣故，一切天人世間沒有誰的法能與佛陀相同。再者，舍利子！第四種是盡苦道無畏，意思是佛陀具備無上的殊勝智慧，在大眾中這樣說：『我說聖出離法能夠斷盡苦道，乃至一切天人世間沒有誰的說法能與佛陀相同。』什麼叫做聖出離法能夠斷盡苦道呢？有一種法是聖出離道，是什麼呢？就是一切眾生的心都清凈。兩種法是聖出離道，就是奢摩他（止）和毗缽舍那（觀）。三種法是聖出離道，就是空、無相、無愿。四種法是聖出離道，就是身念處、受念處、心念處、法念處。五種法是聖出離道，就是信根、精進根、念根、定根、慧根。六種法是聖出離道，就是念佛、念法、念僧、念戒、念施、念天。七種法是聖出離道，就是擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、念覺支、定覺支。八種法是聖出離道，就是正見、正思惟、正語、正業、正命、正精進、正念、正定。九種歡喜根本法是聖出離道，就是歡喜、適悅、輕安、快樂、等持、如實知見、寂靜、離染、解脫。十種法是聖出離道，就是遠離殺生、遠離偷盜、遠離

【English Translation】 English version: The Tathagata (Buddha) has fully attained all Dharmas (teachings), and compelled by great compassion, he teaches the Dharma of cutting off obstacles for all sentient beings, universally enabling all to reach tranquility and approach tranquility. Shariputra! The Tathagata's fearlessness is boundless and limitless, like space. If one wishes to know the boundary of space, one will know the boundary of the Tathagata's fearlessness. Those Bodhisattvas (enlightenment beings) who dwell in faith, upon hearing this Dharma, should generate pure faith, transcend discrimination, be free from doubts, and even give rise to rare thoughts. This is the Tathagata's third fearlessness. Because the Tathagata possesses fearlessness, there is no one in all the realms of gods and humans whose Dharma is equal to the Tathagata's. Furthermore, Shariputra! The fourth is the fearlessness of the path to the end of suffering, meaning that the Buddha, the Tathagata, possesses supreme wisdom and says among the assembly: 『I speak of the holy path of liberation that can end the path of suffering, and there is no one in all the realms of gods and humans whose words are equal to the Buddha's.』 What is called the holy path of liberation that can end the path of suffering? There is one Dharma that is the holy path of liberation. What is it? It is that the minds of all sentient beings are pure. Two Dharmas are the holy path of liberation, namely Shamatha (calm abiding) and Vipashyana (insight). Three Dharmas are the holy path of liberation, namely emptiness, signlessness, and wishlessness. Four Dharmas are the holy path of liberation, namely the mindfulness of the body, the mindfulness of feelings, the mindfulness of the mind, and the mindfulness of Dharmas. Five Dharmas are the holy path of liberation, namely the roots of faith, diligence, mindfulness, concentration, and wisdom. Six Dharmas are the holy path of liberation, namely mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha (community), mindfulness of precepts, mindfulness of generosity, and mindfulness of the gods. Seven Dharmas are the holy path of liberation, namely the enlightenment factors of discrimination of Dharma, diligence, joy, tranquility, equanimity, mindfulness, and concentration. Eight Dharmas are the holy path of liberation, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Nine fundamental Dharmas of joy are the holy path of liberation, namely joy, pleasure, tranquility, happiness, equanimity, true knowledge and vision, stillness, detachment, and liberation. Ten Dharmas are the holy path of liberation, namely abstaining from killing, abstaining from stealing, abstaining from

邪染、遠離妄言、遠離綺語、遠離兩舌、遠離惡口、遠離貪慾、遠離瞋恚、能具正見。舍利子！如是所說諸聖出離法，能盡苦道。乃至諸善菩提分法，戒蘊相應、定蘊相應、慧蘊相應、解脫蘊相應、解脫知見蘊相應、四聖諦法相應，此等所說皆名聖出離道。復有聖出離道，謂正所行。此正所行，彼即無法可行亦非無行，無入無出、無取無舍。何以故？若已行、若當行，二法皆離彼一切法，無二亦然。此如實知見，是聖出離道。如來於此聖出離道自了知已，為諸眾生廣大宣說，令諸眾會咸生歡喜，身得喜故心極信順。復令眾會適悅快樂，如來大悲相應具真實故、平等性故、如實性故、無異性故、無種類性故、無所觀性故、無生性故、無離性故、無所取性故。如來所具無畏法中實無少法可取，亦非無取。如來無畏法中亦無虛誑，如實故平等。法界平等，於是平等法中，普盡一切世界舒坦無礙。此如是等不可思議無量無數甚深正法，如來悉具足已，大悲之心所逼切故，為諸眾生廣大宣說聖出離法，令諸眾生咸悉覺了盡苦邊際。舍利子！此是如來第四無所畏法。如來由具四無所畏故了知勝處，于大眾中作師子吼轉妙梵輪，余諸沙門婆羅門悉不能轉，乃至一切世間天人魔梵無與如來同其法者。舍利子！如來如是四無所畏，無邊無

際與虛空等，若欲知其虛空邊際，即知如來無畏邊際。諸住信菩薩得聞如來如是不可思議無畏之法，應生凈信，超越分別、離諸疑惑，后復生起身喜心喜，發希有想。」

爾時世尊重明斯義說伽陀曰：

「彼一切法皆平等，　　佛自然智隨覺了，　由是現證佛菩提，　　如來平等普觀視。　世間一切異生法，　　與諸佛法悉平等，　有學無學諸法門，　　及緣覺法亦如是。　所有世間一切法，　　及彼出世勝法門，　善惡無動法亦然，　　與涅盤道皆同等。　所有空法無相法，　　彼無愿法亦復然，　無生無作諸法中，　　如來平等同觀照。　此平等法了知已，　　佛為眾生廣宣說，　化眾生歸解脫門，　　牟尼第一無所畏。　解脫世間三種法，　　為眾生說解脫門，　佛大無畏人中尊，　　此名第二無畏法。　雖知諸佛演正法，　　何故親近不解脫？　心不清凈慚愧無，　　由斯一二為障礙，　復由身語意三業，　　不遵戒法而惡作，　貪瞋癡怖起四愆，　　彼諸殺害並偷盜，　邪染妄言飲酒五，　　六不尊重七慢生，　八種邪法旋復興，　　彼九惱處多過失，　後起十種不善業，　　于解脫道為障礙。　深固作意不了知，　　為癡暗道所覆蔽，　取著虛妄及迷

【現代漢語翻譯】現代漢語譯本如同虛空一般無邊無際，如果想要知道虛空的邊際，就能知道如來（Tathagata）的無畏（fearlessness）的邊際。那些安住于信心的菩薩（Bodhisattva），聽聞如來如此不可思議的無畏之法，應當生起清凈的信心，超越分別念，遠離一切疑惑，之後再生起身體和內心的喜悅，並生起稀有難得的想法。這時，世尊（Bhagavan）爲了重申這個道理，說了偈頌：『一切諸法皆是平等，佛陀以自然智慧覺悟了這一點，因此現證了佛陀的菩提（Bodhi），如來平等地觀察一切。世間一切凡夫的法，與諸佛的法都是平等的，有學（Siksha）和無學（Asiksha）的諸法門，以及緣覺（Pratyekabuddha）的法也是如此。世間所有一切法，以及出世間的殊勝法門，善與惡的無動之法也是如此，與涅槃（Nirvana）之道都是相同的。所有空法（Sunyata），無相法（Animitta），以及無愿法（Apranihita）也是如此，在無生無作的諸法中，如來平等地觀察照見。瞭解了這平等之法后，佛陀為眾生廣為宣說，引導眾生進入解脫之門，牟尼（Muni，佛陀的稱號）是第一無所畏懼的。解脫世間的三種法，為眾生宣說解脫之門，佛陀是大無畏的人中之尊，這被稱為第二無畏之法。雖然知道諸佛演說正法，為什麼親近卻不能解脫呢？因為內心不清凈，沒有慚愧之心，因此一二種障礙就產生了。又因為身、語、意三業，不遵守戒律而造作惡業，貪、嗔、癡、怖生起四種過失，那些殺害、偷盜，邪淫、妄語、飲酒五種惡行，六種不尊重，七種我慢，八種邪法又重新興起，九種惱害之處多有罪過，之後又生起十種不善業，這些都是解脫道的障礙。因為深固的執著而不能了知，被愚癡的黑暗所覆蓋，執著于虛妄和迷惑。』

【English Translation】 English version It is like the boundless expanse of space; if one wishes to know the limits of space, one will know the limits of the Tathagata's (如來) fearlessness. Those Bodhisattvas (菩薩) who abide in faith, upon hearing the Tathagata's inconceivable Dharma of fearlessness, should generate pure faith, transcend discrimination, be free from all doubts, and then generate joy in body and mind, and give rise to the thought of rarity. Then, the Bhagavan (世尊), to reiterate this meaning, spoke in verses: 'All dharmas are equal; the Buddha has awakened to this with natural wisdom. Therefore, he has realized the Bodhi (菩提) of the Buddha. The Tathagata observes all with equality. All worldly dharmas of ordinary beings are equal to the dharmas of all Buddhas. The dharmas of those in training (Siksha, 有學) and those beyond training (Asiksha, 無學), as well as the dharmas of Pratyekabuddhas (緣覺), are also the same. All worldly dharmas, as well as the supreme dharmas of the transcendent world, and the unmoved dharmas of good and evil, are all the same as the path to Nirvana (涅槃). All dharmas of emptiness (Sunyata, 空法), signlessness (Animitta, 無相法), and wishlessness (Apranihita, 無愿法) are also the same. In the dharmas of non-arising and non-doing, the Tathagata observes and illuminates with equality. Having understood this Dharma of equality, the Buddha widely proclaims it to sentient beings, guiding them to the gate of liberation. Muni (牟尼, a title of the Buddha) is the first without fear. Liberating the three dharmas of the world, he proclaims the gate of liberation to sentient beings. The Buddha, the great fearless one among humans, is called the second Dharma of fearlessness. Although one knows that the Buddhas expound the true Dharma, why is it that one cannot be liberated even when close to it? Because the mind is not pure, and there is no sense of shame, thus one or two obstacles arise. Furthermore, because of the three karmas of body, speech, and mind, not following the precepts and committing evil deeds, greed, anger, ignorance, and fear arise, causing four faults. Those who kill, steal, engage in sexual misconduct, lie, and drink alcohol, these five evil deeds, the six kinds of disrespect, the seven kinds of arrogance, the eight kinds of evil dharmas arise again, the nine places of affliction have many faults, and then the ten kinds of unwholesome karmas arise, all of which are obstacles to the path of liberation. Because of deep-rooted attachment, one cannot understand, and is covered by the darkness of ignorance, clinging to falsehood and delusion.'

醉，　　顛倒勤行了知已，　乃復親近正法門，　　此名第三無畏法。　清凈法門無限量，　　近正法故證菩提，　唯佛智知寂靜門，　　知已廣施甘露法。　佛最稱讚菩提分，　　乃至廣多諸善法，　習近故為解脫門，　　佛十力尊善宣說。　深固勤行離諸染，　　于其善法悉相應，　是法非法無著心，　　寂靜解脫離憂怖。　如實了知諸善法，　　如空寥廓而無礙，　無執著法亦復然，　　彼能出離三有海。　三有海中迷著者，　　十力尊說業所生，　佛令解脫悲愍心，　　四無畏法虛空等。

「舍利子！如是所說如來四無畏法不可思議，諸住信菩薩聞是法已，應生凈信，超越分別、離諸疑惑，乃至發希有想。」

佛說大乘菩薩藏正法經卷第十三

即無生，無生即無盡，於畢竟盡中無所對治，此說名盡。如所說盡，亦復無有盡法可盡即是無為，無為即無滅無住。若說有生，如來即無生。法性常住法界常住，諸法亦復隨智所行，然其所行悉無所行亦非無行，亦復無漏法可得。雖復如是，如來安住大悲心已，亦為眾生廣大宣說，斷除諸漏之法。如來於大眾中得無所畏，以如是法教示眾會，令諸眾會咸生歡喜，身得喜故心極信順。復令眾會適悅快樂，如來大悲相應具真實故、

【現代漢語翻譯】現代漢語譯本醉心於顛倒的勤奮修行，一旦覺悟，便重新親近正法之門，這被稱為第三種無畏法。清凈的法門沒有障礙，因為親近正法而證得菩提（覺悟），只有佛的智慧才能瞭解寂靜之門，瞭解之後廣施甘露之法。佛最稱讚菩提分（覺悟的組成部分），乃至各種廣大的善法，通過修習親近而成為解脫之門，佛十力尊（具有十種力量的佛）善於宣說這些。深入而堅定地修行，遠離各種污染，與各種善法完全相應，對於是法或非法都不執著，達到寂靜解脫，遠離憂愁和恐懼。如實地瞭解各種善法，如同空曠的虛空一樣沒有障礙，不執著於法也是如此，這樣就能出離三有（欲界、色界、無色界）之海。在三有之海中迷失執著的人，十力尊說這是由業力所生，佛以慈悲之心令他們解脫，四無畏法（佛的四種無所畏懼的宣說）如同虛空一樣廣大。『舍利子（佛陀的弟子）！像這樣所說的如來四無畏法不可思議，所有安住于信心的菩薩聽聞此法后，應當生起清凈的信心，超越分別，遠離各種疑惑，乃至生起稀有的想法。』佛說大乘菩薩藏正法經卷第十三即無生，無生即無盡，在畢竟的盡頭中沒有對治，這被稱為盡。如同所說的盡，也沒有可以盡的盡法，這就是無為（不造作），無為即無滅無住。如果說有生，如來就是無生。法性常住，法界常住，諸法也隨著智慧的執行而執行，然而其執行完全沒有執行，也不是沒有執行，也沒有可以得到的無漏法。雖然如此，如來安住于大悲心后，也為眾生廣大的宣說，斷除各種煩惱的方法。如來在大眾中獲得無所畏懼，用這樣的法教導大眾，使大眾都生起歡喜，身體因為歡喜而內心極度信順。又使大眾感到舒適快樂，因為如來大悲心相應，具備真實不虛的緣故。

【English Translation】 English version Intoxicated by inverted diligent practice, once awakened, one returns to approach the gate of the true Dharma, this is called the third fearlessness. The pure Dharma gate has no obstacles, because of approaching the true Dharma, one attains Bodhi (enlightenment). Only the wisdom of the Buddha can understand the gate of tranquility, and after understanding, widely bestow the nectar of Dharma. The Buddha most praises the Bodhi-factors (components of enlightenment), and even all kinds of vast good Dharmas, through practice and approach, they become the gate of liberation. The Buddha, the Ten-Powered One (Buddha with ten powers), skillfully proclaims these. Deeply and firmly practice, away from all defilements, completely in accordance with all good Dharmas, without attachment to whether it is Dharma or not Dharma, reaching tranquil liberation, away from sorrow and fear. Truly understand all good Dharmas, like the vast emptiness without obstacles, not being attached to Dharma is also like this, thus one can escape the sea of the three realms (desire realm, form realm, formless realm). Those who are lost and attached in the sea of the three realms, the Ten-Powered One says this is caused by karma. The Buddha, with compassion, enables them to be liberated, the four fearlessnesses (four fearless proclamations of the Buddha) are as vast as the void. 'Shariputra (a disciple of the Buddha)! The Tathagata's four fearlessnesses as spoken of are inconceivable. All Bodhisattvas who abide in faith, upon hearing this Dharma, should generate pure faith, transcend discrimination, be free from all doubts, and even generate rare thoughts.' The Thirteenth Scroll of the Mahayana Bodhisattva Pitaka True Dharma Sutra Spoken by the Buddha That is, no birth, no birth is no end, in the ultimate end there is no remedy, this is called the end. Like the end spoken of, there is also no end-Dharma that can be ended, this is non-action (non-fabrication), non-action is no extinction and no abiding. If it is said there is birth, the Tathagata is no birth. The Dharma-nature is constant, the Dharma-realm is constant, all Dharmas also follow the operation of wisdom, yet its operation is completely without operation, nor is it without operation, nor is there any undefiled Dharma that can be obtained. Although it is like this, the Tathagata, abiding in great compassion, also widely proclaims for sentient beings, the method of cutting off all afflictions. The Tathagata obtains fearlessness in the assembly, using such Dharma to teach the assembly, causing the assembly to generate joy, the body because of joy, the mind is extremely faithful and obedient. It also makes the assembly feel comfortable and happy, because the Tathagata's great compassion is in accordance, possessing the true and not false reason.

平等性故、如實性故、無異性故、無種類性故、無所觀性故、無生性故、無離性故、無所取性故。如來所具無畏法中實無少法可取，亦非無取。如來無畏法中亦無虛誑，如實故平等。法界平等，於是平等法中，普盡一切世界舒坦無礙。此如是等不可思議無量無數甚深正法，如來悉具足已，大悲之心所逼切故，為諸眾生廣大宣說如是之法。舍利子！如來無所畏法無邊無際與虛空等，若欲知其虛空邊際，即知大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十四

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯如來不思議品第四之八

「複次舍利子！云何名為如來大悲之心不可思議？諸住信菩薩聞是說已，應生凈信，超越分別、離諸疑惑、乃至發希有想。

「舍利子！如來大悲心者，所謂不捨一切眾生，常行悲愍為成熟故，隨悲心轉而無不轉。是故當知，如來大悲之心無有限量不可思議，復無等比，亦無數量、不可稱說、最為甚深。如其語業不能宣說。何以故？隨佛如來所證菩提亦然，如是為諸眾生起大悲心，隨如是菩提即如是大悲。舍利子！云何如來得證菩提？如來無根本、無所住故，乃證菩提。云何名根本？復何名住？謂

【現代漢語翻譯】現代漢語譯本因為平等性，因為真實性，因為無差異性，因為無種類性，因為無所觀察性，因為無生性，因為無離性，因為無所取性。如來所具有的無畏法中，實際上沒有絲毫法可以執取，也不是完全沒有執取。如來的無畏法中也沒有虛妄，因為真實所以平等。法界是平等的，在這平等的法中，普遍地遍及一切世界，舒展而無障礙。這些如此等等不可思議、無量無數、極其深奧的正法，如來全部具足之後，因為大悲心的迫切，爲了眾生而廣大的宣說這樣的法。舍利子（佛陀的十大弟子之一，以智慧著稱）！如來的無畏法無邊無際，與虛空相等，如果想要知道虛空的邊際，就能知道如來的無畏法。

《佛說大乘菩薩藏正法經》卷第十四

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護（譯經師）等奉詔譯《如來不思議品》第四之八

『再者，舍利子！什麼叫做如來大悲心不可思議？那些安住于信心的菩薩聽到這些說法后，應該生起清凈的信心，超越分別，遠離疑惑，乃至生起稀有的想法。

『舍利子！如來的大悲心，就是不捨棄一切眾生，常常施行悲憫，爲了使他們成熟，隨著悲心而轉動，沒有不轉動的。所以應當知道，如來的大悲心是不可思議的，沒有可以相比的，也沒有數量，不可稱說，最為深奧。就像語言無法宣說一樣。為什麼呢？隨著佛如來所證得的菩提（覺悟），也是這樣，爲了眾生生起大悲心，隨著菩提，就有這樣的大悲。舍利子！如來是如何證得菩提的呢？如來沒有根本，沒有所住，所以才證得菩提。什麼叫做根本？又什麼叫做住？』

【English Translation】 English version Because of equality, because of truthfulness, because of non-difference, because of non-variety, because of non-observation, because of non-birth, because of non-separation, because of non-grasping. In the fearless Dharma possessed by the Tathagata (Buddha), there is actually not a single Dharma that can be grasped, nor is it completely without grasping. In the fearless Dharma of the Tathagata, there is also no falsehood, because it is true, therefore it is equal. The Dharma realm is equal, and in this equal Dharma, it universally pervades all worlds, extending without obstruction. These such inconceivable, immeasurable, countless, and extremely profound righteous Dharmas, the Tathagata, having fully possessed them, because of the urgency of great compassion, widely proclaims such Dharma for the sake of all beings. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! The fearless Dharma of the Tathagata is boundless and limitless, equal to space. If one wishes to know the boundary of space, one can know the fearless Dharma of the Tathagata.

The Sutra of the Great Vehicle Bodhisattva Treasury of the Right Dharma Spoken by the Buddha, Volume Fourteen

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu (translator) and others, by imperial decree, the eighth of the chapter on the Inconceivable Qualities of the Tathagata

'Furthermore, Shariputra! What is called the inconceivable great compassion of the Tathagata? Those Bodhisattvas who dwell in faith, upon hearing these teachings, should generate pure faith, transcend discrimination, be free from doubt, and even give rise to rare thoughts.'

'Shariputra! The great compassion of the Tathagata is that he does not abandon all sentient beings, constantly practices compassion for the sake of their maturation, and moves with compassion without fail. Therefore, it should be known that the great compassion of the Tathagata is inconceivable, without comparison, without measure, indescribable, and most profound. It is like how language cannot express it. Why is this so? It is the same with the Bodhi (enlightenment) attained by the Buddha Tathagata. For the sake of all beings, he generates great compassion, and with Bodhi, there is such great compassion. Shariputra! How does the Tathagata attain Bodhi? The Tathagata has no root, no dwelling, therefore he attains Bodhi. What is called root? And what is called dwelling?'

有身見為根本，依虛妄分別而住。如來以其菩提平等故，平等了知二法亦悉平等，是故說名無住、無根本。如來由是現成正等菩提，而諸眾生於無住、無根本法不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者，寂靜、近寂，由如是故我成正覺。何名寂靜？何名近寂？內謂寂靜，外謂近寂。所以者何？謂眼空故，我我所無自性，此名寂靜。如是耳、鼻、舌、身、意空故，我我所無自性，此名近寂。知眼空已，色無所取，此名寂靜；乃至知意空已，法無所取，此名近寂。而諸眾生於此菩提寂靜等法不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者自性明亮，由如是故我成正覺。云何名為自性明亮？謂由自性無所染故，與虛空等。虛空自性周遍一切，以虛空平等故，一切法平等。畢竟自性如是明亮，此明亮性所應覺了。諸愚夫異生以客塵煩惱之所染故，於此自性明亮法中不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者無出無入，由如是故我成正覺。何名無出？以無相故無出。又無出者，一切法無舍故。無入者，一切法無取故。如來於是無出無入法中，平等觀照，如來無此無彼，一切法離彼此故，是故

【現代漢語翻譯】現代漢語譯本：以『有身見』（認為存在真實的自我）為根本，依附於虛妄的分別念而存在。如來（佛陀）因為其菩提（覺悟）的平等性，平等地了知這兩種法（有身見和虛妄分別）也是平等的，因此說名為『無住』、『無根本』。如來由此成就了正等菩提（完全的覺悟），而眾生對於『無住』、『無根本』的法卻不能了知。如來爲了讓一切眾生都能覺悟，因此對眾生生起大悲心。『又，舍利子（佛陀的十大弟子之一）！菩提（覺悟）是寂靜、接近寂靜的。因為這樣，我才成就了正覺。什麼叫做寂靜？什麼叫做接近寂靜？內在的稱為寂靜，外在的稱為接近寂靜。為什麼這樣說呢？因為眼睛是空的，沒有『我』和『我所』的自性，這叫做寂靜。同樣，耳朵、鼻子、舌頭、身體、意識也是空的，沒有『我』和『我所』的自性，這叫做接近寂靜。知道眼睛是空的，就不會執取色（物質），這叫做寂靜；乃至知道意識是空的，就不會執取法（概念），這叫做接近寂靜。而眾生對於這菩提的寂靜等法不能了知，如來爲了讓一切眾生都能覺悟，因此對眾生生起大悲心。『又，舍利子！菩提（覺悟）的自性是明亮的，因為這樣，我才成就了正覺。什麼叫做自性明亮？就是因為自性沒有被污染，與虛空一樣。虛空的自性周遍一切，因為虛空是平等的，所以一切法也是平等的。畢竟自性是這樣明亮的，這種明亮性是應該覺悟的。那些愚癡的凡夫因為被客塵煩惱所污染，對於這自性明亮的法不能了知，如來爲了讓一切眾生都能覺悟，因此對眾生生起大悲心。『又，舍利子！菩提（覺悟）是無出無入的，因為這樣，我才成就了正覺。什麼叫做無出？因為沒有相狀所以沒有出。又，沒有出就是一切法沒有捨棄。沒有入就是一切法沒有執取。如來對於這無出無入的法，平等地觀照，如來沒有此也沒有彼，一切法都遠離彼此的對立，所以

【English Translation】 English version: The view of a personal self (Samskara) is the root, and it dwells upon false discriminations. The Tathagata (Buddha), because of the equality of his Bodhi (enlightenment), equally understands that these two dharmas (the view of self and false discriminations) are also equal. Therefore, it is called 'non-abiding' and 'without root'. The Tathagata thus attains perfect and complete Bodhi, but sentient beings cannot understand the dharma of 'non-abiding' and 'without root'. The Tathagata, in order to make all sentient beings awaken, therefore turns a great compassionate heart towards sentient beings. 'Furthermore, Shariputra (one of Buddha's ten great disciples)! Bodhi (enlightenment) is tranquility and near tranquility. Because of this, I have attained perfect enlightenment. What is called tranquility? What is called near tranquility? The inner is called tranquility, and the outer is called near tranquility. Why is this so? Because the eye is empty, and there is no self-nature of 'I' and 'mine', this is called tranquility. Likewise, the ear, nose, tongue, body, and mind are empty, and there is no self-nature of 'I' and 'mine', this is called near tranquility. Knowing that the eye is empty, one does not grasp at form (material), this is called tranquility; and even knowing that the mind is empty, one does not grasp at dharma (concepts), this is called near tranquility. But sentient beings cannot understand this dharma of Bodhi's tranquility, etc. The Tathagata, in order to make all sentient beings awaken, therefore turns a great compassionate heart towards sentient beings. 'Furthermore, Shariputra! The self-nature of Bodhi (enlightenment) is bright, and because of this, I have attained perfect enlightenment. What is called self-nature bright? It is because the self-nature is not defiled, and it is like space. The self-nature of space pervades everything, and because space is equal, all dharmas are equal. Ultimately, the self-nature is so bright, and this brightness should be awakened to. Those foolish ordinary beings, because they are defiled by the dust of afflictions, cannot understand this dharma of self-nature brightness. The Tathagata, in order to make all sentient beings awaken, therefore turns a great compassionate heart towards sentient beings. 'Furthermore, Shariputra! Bodhi (enlightenment) is without coming and without going, and because of this, I have attained perfect enlightenment. What is called without coming? Because there is no form, there is no coming. Also, without coming means that all dharmas are not abandoned. Without going means that all dharmas are not grasped. The Tathagata, in this dharma of without coming and without going, observes equally. The Tathagata has neither this nor that, and all dharmas are apart from the duality of this and that, therefore

如來現成正覺。如是無出無入法中而諸眾生不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者無相無所緣，由如是故我成正覺。何名無相？何名無所緣？謂眼識無所得，名為無相；色無所觀，名無所緣。乃至意識無所得，名為無相；法無所觀，名無所緣。舍利子！此無相無所緣法，是諸聖境界。何名聖境界？謂即三界是聖境界。若諸聖境界，彼即無境界，而愚夫異生不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者非過去未來現在，三世平等、三輪清凈，由如是故我成正覺。何名三輪清凈？謂過去心無轉、未來識無覺了、現在意無動，而心意識都無所住，過去無分別、未來無領納、現在無戲論。此三平等三輪清凈之法，而諸眾生不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者是無為，由如是故我成正覺。謂非眼識所知，乃至非意識所知，此名無為。無為即無生、無滅、無住。此說亦名三輪清凈，是即無為。然于有為之法亦悉了知。何以故？一切法自性彼即無性，無性即無二。無為之法亦非身證，而諸眾生不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者是

【現代漢語翻譯】現代漢語譯本：如來成就了圓滿的覺悟（正覺）。在這種無出無入的法（指不生不滅的真理）中，眾生卻不能理解，如來爲了讓一切眾生都能覺悟，才對眾生生起大悲心。『又，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩提（覺悟）是沒有相狀，沒有所緣的。因為這樣，我才成就了正覺。什麼叫做無相？什麼叫做無所緣？』所謂眼識（視覺意識）沒有所得，叫做無相；色（視覺對像）沒有所觀，叫做無所緣。乃至意識（思維意識）沒有所得，叫做無相；法（一切事物）沒有所觀，叫做無所緣。舍利子！這無相無所緣的法，是諸聖（已證悟的聖者）的境界。什麼叫做聖境界？』所謂三界（欲界、色界、無色界）就是聖境界。如果說是聖境界，它就不是境界，而愚癡的凡夫俗子不能理解，如來爲了讓一切眾生都能覺悟，才對眾生生起大悲心。『又，舍利子！菩提不是過去、未來、現在，三世是平等的，三輪（施者、受者、施物）是清凈的。因為這樣，我才成就了正覺。什麼叫做三輪清凈？』所謂過去的心沒有轉動，未來的識沒有覺察，現在的心意沒有動搖，而心、意識都沒有所住。過去沒有分別，未來沒有領納，現在沒有戲論。這三者平等，三輪清凈的法，眾生卻不能理解，如來爲了讓一切眾生都能覺悟，才對眾生生起大悲心。『又，舍利子！菩提是無為（不依賴因緣造作的），因為這樣，我才成就了正覺。』所謂不是眼識所能知，乃至不是意識所能知，這叫做無為。無為就是無生、無滅、無住。這說法也叫做三輪清凈，這就是無為。然而對於有為（依賴因緣造作的）的法，也完全瞭解。為什麼呢？因為一切法的自性就是無性，無性就是無二。無為的法也不是身體所能證得的，而眾生卻不能理解，如來爲了讓一切眾生都能覺悟，才對眾生生起大悲心。『又，舍利子！菩提是』

【English Translation】 English version: The Tathagata (Buddha) has attained complete and perfect enlightenment (Samyak-sambodhi). In this Dharma (truth) of no arising and no ceasing, sentient beings are unable to understand. The Tathagata, in order to make all sentient beings awaken, thus generates great compassion towards them. 『Furthermore, Shariputra (one of Buddha's ten principal disciples, known for his wisdom)! Bodhi (enlightenment) is without characteristics and without an object of focus. Because of this, I have attained perfect enlightenment. What is meant by 'without characteristics'? What is meant by 'without an object of focus'?』 It is said that when eye consciousness (visual awareness) has no attainment, it is called 'without characteristics'; when form (visual object) has no observation, it is called 'without an object of focus'. Likewise, when mind consciousness (thinking awareness) has no attainment, it is called 'without characteristics'; when Dharma (all things) has no observation, it is called 'without an object of focus'. Shariputra! This Dharma of no characteristics and no object of focus is the realm of the noble ones (those who have attained enlightenment). What is meant by the realm of the noble ones?』 It is said that the three realms (the desire realm, the form realm, and the formless realm) are the realm of the noble ones. If it is said to be the realm of the noble ones, then it is not a realm, but ignorant ordinary beings cannot understand. The Tathagata, in order to make all sentient beings awaken, thus generates great compassion towards them. 『Furthermore, Shariputra! Bodhi is not past, future, or present. The three times are equal, and the three wheels (the giver, the receiver, and the gift) are pure. Because of this, I have attained perfect enlightenment. What is meant by the purity of the three wheels?』 It is said that the past mind has no movement, the future consciousness has no awareness, and the present intention has no agitation, and the mind and consciousness have no dwelling. The past has no discrimination, the future has no reception, and the present has no play. This Dharma of the three being equal and the three wheels being pure, sentient beings are unable to understand. The Tathagata, in order to make all sentient beings awaken, thus generates great compassion towards them. 『Furthermore, Shariputra! Bodhi is unconditioned (not dependent on causes and conditions), and because of this, I have attained perfect enlightenment.』 It is said that it is not known by eye consciousness, and not even known by mind consciousness. This is called unconditioned. Unconditioned means no birth, no death, and no dwelling. This saying is also called the purity of the three wheels, and this is unconditioned. However, one also fully understands conditioned (dependent on causes and conditions) Dharmas. Why is that? Because the self-nature of all Dharmas is no-nature, and no-nature is non-duality. The unconditioned Dharma is also not attained by the body, but sentient beings are unable to understand. The Tathagata, in order to make all sentient beings awaken, thus generates great compassion towards them. 『Furthermore, Shariputra! Bodhi is』

無差別句，由如是故我成正覺。何名無差別？復何名句？謂如所說名句無住，名無差別。法界名句無種種性，名無差別。實際名句無動性，名無差別。空名為句無所得，名無差別。無相名句無尋伺，名無差別。無愿名句無分位，名無差別。無眾生名句無眾生自性，名無差別。虛空名句無所得，名無差別。無生名句無滅，名無差別。無為名句無所行，名無差別。菩提名句近寂，名無差別。涅盤名句無所轉，名無差別。舍利子！此如是等，而諸眾生不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者非身心可證。何以故？是身無知無作無轉，如草木瓦礫，是心如幻如水月陽焰，應當覺了。身心若然，即是菩提。此乃世俗所行，亦非菩提有少法可說。若身若心、若法若非法、若真實若不真實、若誠若妄，悉無言說。何以故？菩提無言說故。彼一切法亦無分位可容言說，猶如虛空了無分位、無言說故，菩提亦然，了無分位亦無言說。舍利子！若其如實審伺察時，彼一切法本無言說，法無言說亦非無說。此諸法理，而諸眾生不能覺知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提無取亦無含藏。何名無取？何名無含藏？謂知眼故，名為無取；色無所觀，名無含

【現代漢語翻譯】現代漢語譯本：無差別句，正因為如此我才成就正覺（samyak-saṃbodhi）。什麼叫做無差別？又什麼叫做句？所謂所說的名句無所住，叫做無差別。法界（dharma-dhātu）名句沒有種種自性，叫做無差別。實際（bhūta-koṭi）名句沒有動性，叫做無差別。空（śūnyatā）名為句沒有所得，叫做無差別。無相（animitta）名句沒有尋伺，叫做無差別。無愿（apraṇihita）名句沒有分位，叫做無差別。無眾生名句沒有眾生自性，叫做無差別。虛空（ākāśa）名句沒有所得，叫做無差別。無生名句沒有滅，叫做無差別。無為（asaṃskṛta）名句沒有所行，叫做無差別。菩提（bodhi）名句接近寂靜，叫做無差別。涅槃（nirvāṇa）名句沒有所轉，叫做無差別。舍利子（Śāriputra）！像這樣等等，而眾生不能瞭解，如來爲了讓一切眾生都覺悟瞭解，才對眾生生起大悲心。

又舍利子！菩提不是身心可以證得的。為什麼呢？因為身體沒有知覺，沒有造作，沒有轉變，就像草木瓦礫一樣；心就像幻象，像水中的月亮，像陽光下的焰影，應當覺悟瞭解。如果身心是這樣，那就是菩提。這只是世俗所行的，也不是菩提有什麼法可以述說。無論是身還是心，無論是法還是非法，無論是真實還是不真實，無論是誠實還是虛妄，都無法用言語表達。為什麼呢？因為菩提是無法用言語表達的。那些一切法也沒有分位可以容納言語表達，就像虛空沒有分位，沒有言語表達一樣，菩提也是這樣，沒有分位也沒有言語表達。舍利子！如果如實審察的時候，那些一切法本來就沒有言語表達，法沒有言語表達也不是沒有表達。這些法理，而眾生不能覺悟瞭解，如來爲了讓一切眾生都覺悟瞭解，才對眾生生起大悲心。

又舍利子！菩提沒有取也沒有含藏。什麼叫做沒有取？什麼叫做沒有含藏？所謂知道眼（cakṣus）的緣故，叫做沒有取；色（rūpa）沒有所觀，叫做沒有含藏。

【English Translation】 English version: The undifferentiated sentence, it is because of this that I attain perfect enlightenment (samyak-saṃbodhi). What is meant by undifferentiated? And what is meant by sentence? That which is said, the sentence has no abiding, is called undifferentiated. The dharma-realm (dharma-dhātu) sentence has no various natures, is called undifferentiated. The reality-limit (bhūta-koṭi) sentence has no movement, is called undifferentiated. Emptiness (śūnyatā) as a sentence has no attainment, is called undifferentiated. The signless (animitta) sentence has no seeking or pondering, is called undifferentiated. The wishless (apraṇihita) sentence has no divisions, is called undifferentiated. The no-sentient-being sentence has no sentient-being nature, is called undifferentiated. Space (ākāśa) as a sentence has no attainment, is called undifferentiated. The unarisen sentence has no cessation, is called undifferentiated. The unconditioned (asaṃskṛta) sentence has no action, is called undifferentiated. Enlightenment (bodhi) as a sentence is close to stillness, is called undifferentiated. Nirvana (nirvāṇa) as a sentence has no turning, is called undifferentiated. Śāriputra! Such as these, yet sentient beings cannot understand, the Tathagata, in order to make all sentient beings fully understand, then turns a great compassionate heart towards sentient beings.

Furthermore, Śāriputra! Enlightenment (bodhi) is not something that can be attained by body and mind. Why is that? Because the body has no knowing, no action, no transformation, like grass, wood, tiles, and pebbles; the mind is like an illusion, like the moon in water, like a mirage in the sunlight, one should awaken and understand. If body and mind are like this, then that is enlightenment. This is what is practiced by the world, and it is not that enlightenment has any dharma that can be spoken of. Whether it is body or mind, whether it is dharma or non-dharma, whether it is real or unreal, whether it is true or false, all are beyond words. Why is that? Because enlightenment is beyond words. Those all dharmas also have no divisions that can accommodate words, just as space has no divisions, no words, so too is enlightenment, having no divisions and no words. Śāriputra! If one truly examines and observes, those all dharmas originally have no words, the dharma having no words is also not without expression. These principles of dharma, yet sentient beings cannot awaken and understand, the Tathagata, in order to make all sentient beings fully understand, then turns a great compassionate heart towards sentient beings.

Furthermore, Śāriputra! Enlightenment has no grasping and no containing. What is meant by no grasping? What is meant by no containing? That which is knowing the eye (cakṣus), is called no grasping; form (rūpa) has nothing to be seen, is called no containing.

藏。乃至了知意故，名為無取；法無所得，名無含藏。舍利子！如來以無所取無含藏故，現成正覺。又眼無所取，色無含藏，識無所住；乃至意無所取，法無含藏，識無所住。彼無住識，于彼一切眾生心住。此云何知？謂有四種法於一切眾生心住。何等為四？謂色中住，受、想、行中一切眾生心住。如是四法眾生心住，然其所住亦即無住。如來了知如是無住之法真實之際，而諸眾生不能覺了，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提是空增語，以其空故，菩提亦空、諸法亦空，如來以其諸法空故，現成正覺。亦非空故空有所證，若空若菩提同一理智而無有二，以空及菩提本無二故，即無種類之法。以其諸法無二無種類故，即無名無相無行。畢竟無行無集法中，此說名空。是中悉離執見取著，而於勝義諦中無有少法可得，以如是故乃說名空。此所說空如虛空故，即此虛空欲說為空，而亦無言可說為空，空亦無言而可說故。於是空中若解入者，乃一切法假名施設。然其名字而不在方亦不離方，如其假名不在方不離方故，由是諸法假名施設。一切法亦然，而不在方亦不離方，如來如實了知本來如是無生無起。如實知已，自性解脫無縛無解。而愚夫異生於如是法不能了知，如來為令一切眾生

【現代漢語翻譯】現代漢語譯本：乃至了知其意，所以稱為『無取』；法無所得，稱為『無含藏』。舍利子（佛陀十大弟子之一，以智慧著稱）！如來因為無所取、無含藏，所以成就正覺（佛教的最高覺悟）。又，眼無所取，色無含藏，識無所住；乃至意無所取，法無含藏，識無所住。這無所住的識，安住在一切眾生的心中。這是如何知道的呢？因為有四種法安住在一切眾生的心中。是哪四種呢？即色中住，受、想、行中一切眾生的心都安住。這四種法安住于眾生的心中，然而其所安住之處也即是無所住。如來了知這無所住之法的真實境界，而眾生卻不能覺悟，如來爲了讓一切眾生都能覺悟，於是對眾生生起大悲心。又，舍利子！菩提（覺悟）是空性的增語，因為它是空性的，所以菩提也是空性的，諸法也是空性的。如來因為諸法空性，所以成就正覺。也不是因為空性而證得空性，空性和菩提是同一理智，沒有二致，因為空性和菩提本來就沒有二，所以沒有種類之法。因為諸法無二無種類，所以沒有名稱、沒有相狀、沒有行為。在畢竟無行無集法中，這稱為空性。這裡完全遠離執著、見解和取著，而在勝義諦（最高的真理）中沒有絲毫的法可以得到，因此才稱為空性。這所說的空性如同虛空，即使想說虛空是空性，也沒有語言可以表達空性，因為空性是無言可說的。如果能理解並進入這種空性，那麼一切法都是假名施設。然而，名字不在方位，也不離開方位，因為假名不在方位也不離開方位，所以諸法都是假名施設。一切法也是如此，不在方位也不離開方位，如來如實地了知本來就是這樣無生無起的。如實地了知后，自性解脫，沒有束縛也沒有解脫。而愚癡的凡夫俗子不能了知這樣的法，如來爲了讓一切眾生

【English Translation】 English version: And even knowing the meaning, it is called 'non-grasping'; when no dharma is obtained, it is called 'non-containing'. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Tathagata (Buddha) achieves perfect enlightenment because of non-grasping and non-containing. Furthermore, the eye does not grasp, form does not contain, and consciousness does not abide; and so on, until the mind does not grasp, dharma does not contain, and consciousness does not abide. This non-abiding consciousness abides in the hearts of all sentient beings. How is this known? Because there are four dharmas that abide in the hearts of all sentient beings. What are these four? They are abiding in form, and the minds of all sentient beings abide in feeling, perception, and volition. These four dharmas abide in the hearts of sentient beings, yet their abiding is also non-abiding. The Tathagata knows the true state of this non-abiding dharma, but sentient beings cannot awaken to it. The Tathagata, in order to enable all sentient beings to awaken, thus generates great compassion for them. Moreover, Shariputra! Bodhi (enlightenment) is a term of increase for emptiness. Because it is empty, Bodhi is also empty, and all dharmas are also empty. The Tathagata achieves perfect enlightenment because all dharmas are empty. It is not that emptiness is attained because of emptiness. Emptiness and Bodhi are of the same intellect and are not two, because emptiness and Bodhi are originally not two, and therefore there is no dharma of kind. Because all dharmas are neither two nor of kind, they have no name, no form, and no action. In the ultimate non-action and non-accumulation of dharmas, this is called emptiness. Here, all attachments, views, and grasping are completely abandoned, and in the supreme truth (the highest truth), there is not a single dharma that can be obtained. Therefore, it is called emptiness. This emptiness is like space, and even if one wants to say that space is empty, there are no words to express emptiness, because emptiness is beyond words. If one understands and enters into this emptiness, then all dharmas are provisional designations. However, names are neither in a location nor separate from a location. Because provisional names are neither in a location nor separate from a location, all dharmas are provisional designations. All dharmas are also like this, neither in a location nor separate from a location. The Tathagata truly knows that they are originally like this, without arising or ceasing. Having truly known this, one's nature is liberated, without bondage or liberation. But foolish ordinary beings cannot understand such dharmas. The Tathagata, in order to enable all sentient beings

悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提如虛空故而悉平等無高無下，菩提亦然等無高下。若知諸法畢竟都無，亦復無高無下可說。舍利子！如來以一切法無高無下故，現成正覺。雖有所成，亦無微塵許法若高若下而可施作，如實智知無此彼法。何名如實智？謂無根本法，雖有所生而無攝受，亦無主宰。以無主宰無攝受故，若生不生隨緣所轉，然於是中無法可轉亦非無轉。如來於法而亦不說斷滅之相。如是無斷滅法，而諸眾生不能了知。如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提是如所說句。何名如所說句？如其菩提，色法亦然，而不離真如。如其菩提，受、想、行、識亦然，亦不離真如。如其菩提，地界、水界、火界、風界、空界亦然，亦不離真如。如其菩提，眼界、色界、眼識界，乃至意界，法界，意識界亦然，亦不離真如。由是施設此如是等諸聖法門，所謂蘊、處、界等。如來以如實法故現證菩提，以無顛倒法故現證菩提。如其先說，中后亦然，先際無生、后際無去、中際性離。如是如所說句中，如說一法，多法亦然；如說多法，一法亦然。如其所說，若一若多都無所得。如是如所說句，而諸眾生不能了知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

【現代漢語翻譯】現代漢語譯本：

因為完全覺悟的緣故，才對眾生生起大悲心。「又舍利子（佛陀弟子，以智慧著稱）！菩提（覺悟）如同虛空一樣，所以完全平等，沒有高下之分，菩提也是如此，平等沒有高下之分。如果知道諸法（一切事物）畢竟都是空無，也就沒有高下可言。舍利子！如來（佛陀）因為一切法沒有高下之分，才成就正覺（完全的覺悟）。雖然有所成就，也沒有絲毫微塵許的法是高是下可以施作的，如實智（真實的智慧）知道沒有此彼之法。什麼叫做如實智？就是沒有根本的法，雖然有所生起，卻沒有執取，也沒有主宰。因為沒有主宰沒有執取，所以生與不生都隨因緣而轉變，然而在這其中沒有法可以轉變，也不是沒有轉變。如來對於法也不說斷滅之相。像這樣沒有斷滅的法，而眾生不能瞭解。如來爲了讓一切眾生都完全覺悟，才對眾生生起大悲心。「又舍利子！菩提是如所說句（符合真理的言辭）。什麼叫做如所說句？如同菩提，色法（物質現象）也是如此，而不離真如（事物的真實本性）。如同菩提，受（感受）、想（思維）、行（意志）、識（意識）也是如此，也不離真如。如同菩提，地界（地元素）、水界（水元素）、火界（火元素）、風界（風元素）、空界（空元素）也是如此，也不離真如。如同菩提，眼界（視覺器官）、耳界（聽覺器官）、眼識界（視覺意識），乃至意界（思維器官），法界（精神現象），意識界（思維意識）也是如此，也不離真如。由此施設這些如是等等的聖法門，所謂蘊（五蘊，構成人身心的要素）、處（六處，感官與對像）、界（十八界，感官、對象與意識）。如來因為如實法（真實的法）的緣故現證菩提，因為沒有顛倒法（虛妄的法）的緣故現證菩提。如同先前所說，中間和後面也是如此，先際（過去）沒有生起，后際（未來）沒有去處，中際（現在）性本離。像這樣在如所說句中，如說一法，多法也是如此；如說多法，一法也是如此。如同所說，無論一還是多都沒有所得。像這樣如所說句，而眾生不能瞭解，如來爲了讓一切眾生都完全覺悟，才對眾生生起大悲心。」

【English Translation】 English version:

Having fully awakened, he then turned a great compassionate heart towards all sentient beings. 「Furthermore, Shariputra (a disciple of the Buddha, known for his wisdom)! Bodhi (enlightenment) is like space, therefore it is completely equal, without high or low, and Bodhi is also the same, equal without high or low. If one knows that all dharmas (all things) are ultimately empty, then there is no high or low to speak of. Shariputra! The Tathagata (Buddha) achieved perfect enlightenment because all dharmas have no high or low. Although there is achievement, there is not even a speck of dust of dharma that is high or low that can be acted upon, and true wisdom (real wisdom) knows that there is no such thing as this or that dharma. What is called true wisdom? It means there is no fundamental dharma, although there is arising, there is no grasping, and there is no master. Because there is no master and no grasping, whether arising or not arising, it changes according to conditions, but within this there is no dharma that can change, nor is there no change. The Tathagata does not speak of the aspect of annihilation regarding dharma. Like this, there is no dharma of annihilation, but sentient beings cannot understand. The Tathagata, in order to make all sentient beings fully awakened, then turns a great compassionate heart towards all sentient beings. 「Furthermore, Shariputra! Bodhi is like the spoken phrase (words that conform to the truth). What is called the spoken phrase? Like Bodhi, form (material phenomena) is also like that, and it does not depart from Suchness (the true nature of things). Like Bodhi, feeling, thought, volition, and consciousness are also like that, and they do not depart from Suchness. Like Bodhi, the earth element, water element, fire element, wind element, and space element are also like that, and they do not depart from Suchness. Like Bodhi, the eye realm (visual organ), ear realm (auditory organ), eye consciousness realm (visual consciousness), and even the mind realm (thinking organ), dharma realm (mental phenomena), and consciousness realm (thinking consciousness) are also like that, and they do not depart from Suchness. From this, these such holy dharma gates are established, namely the aggregates (five aggregates, the elements that constitute the human body and mind), the sense bases (six sense bases, the senses and their objects), and the realms (eighteen realms, the senses, objects, and consciousness). The Tathagata manifests enlightenment because of the true dharma, and manifests enlightenment because of the non-inverted dharma (non-illusory dharma). As said before, the middle and the end are also like that, the beginning (past) has no arising, the end (future) has no going, and the middle (present) is inherently separate. Like this, in the spoken phrase, if one dharma is spoken, many dharmas are also like that; if many dharmas are spoken, one dharma is also like that. As spoken, whether one or many, there is nothing to be attained. Like this is the spoken phrase, but sentient beings cannot understand, the Tathagata, in order to make all sentient beings fully awakened, then turns a great compassionate heart towards all sentient beings.」

「又舍利子！菩提入相、入無相。何名為相？何名無相？此說相者，謂即所起一切善法。無相者，即一切法都無所得。又相者，謂心無所住分位。無相者，即無相三摩地法。又相者，即思惟稱量算數伺察。無相者，即出過稱量。云何出過稱量？謂識業無故。又相者，謂有為伺察。無相者，即無為作證。此相無相法，愚夫異生不能解入亦復不知，如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提者無漏無取。何名無漏？何名無取？此說無漏者，謂離四種漏法：一離欲漏，二離有漏，三離無明漏，四離見漏。無取者謂離四取：一離欲取，二離我語取，三離見取，四離戒禁取。如是四取，一切皆由無明覆蔽、愛水滋潤、我見執取蘊處界法。如來了知彼我語取為根本故，得我清凈已，一切眾生亦悉清凈。若其清凈，即無少法而可分別。若無分別，即能深固作意。若深固作意相應，即無明不能起發。由其無明不起發故，即十二有支亦復不起。彼即無生，彼即決定。若其決定，即調伏義，是即勝義，勝義諦中即無補特伽羅義，若無補特伽羅義，即是不可說義。若不可說義，即緣生義。若緣生義，即正法義。若正法義，即如來義。由如是故，當觀諸法皆從緣生，若能見法即見如來。如其所見，若如實

【現代漢語翻譯】現代漢語譯本『又舍利子（Śāriputra）！菩提（bodhi，覺悟）有入相（sa-lakṣaṇa，有特徵）和入無相（nir-lakṣaṇa，無特徵）之分。什麼叫做相？什麼叫做無相？這裡所說的相，是指一切所生起的善法。無相，是指一切法都無所得。又，相是指心有所住的分位。無相，是指無相三摩地（samādhi，禪定）之法。又，相是指思惟、稱量、算數、伺察（vitarka，尋思）。無相，是指超出稱量。如何超出稱量？是指識業（vijñāna-karma，意識行為）不存在的緣故。又，相是指有為的伺察。無相，是指無為的作證。這種相和無相之法，愚夫異生（pṛthag-jana，凡夫）不能理解和進入，也不知道。如來（tathāgata，佛）爲了讓一切眾生都覺悟，才對眾生轉起大悲心。『又舍利子！菩提是無漏（anāsrava，無煩惱）無取（anupādāna，無執取）的。什麼叫做無漏？什麼叫做無取？這裡所說的無漏，是指遠離四種漏法：一、遠離欲漏（kāmāsrava，對慾望的執著），二、遠離有漏（bhavāsrava，對存在的執著），三、遠離無明漏（avidyāsrava，對無明的執著），四、遠離見漏（dṛṣṭyāsrava，對見解的執著）。無取，是指遠離四種取：一、遠離欲取（kāmopādāna，對慾望的執取），二、遠離我語取（ātma-vādupādāna，對自我言論的執取），三、遠離見取（dṛṣṭyupādāna，對見解的執取），四、遠離戒禁取（śīlavratopādāna，對戒律和儀軌的執取）。這四種取，一切都是由於無明（avidyā，無知）的覆蓋、愛水（tṛṣṇā，渴愛）的滋潤、我見（ātma-dṛṣṭi，對自我的執著）執取蘊（skandha，五蘊）、處（āyatana，六處）、界（dhātu，十八界）等法。如來知道我語取是根本，得到我清凈后，一切眾生也都會清凈。如果清凈，就沒有少許法可以分別。如果沒有分別，就能深入地作意（manasikāra，專注）。如果深入作意相應，無明就不能生起。由於無明不生起，十二有支（dvādaśāṅga-pratītyasamutpāda，十二因緣）也不會生起。那就是無生，那就是決定。如果決定，那就是調伏之義，那就是勝義（paramārtha，最高真理），勝義諦中沒有補特伽羅（pudgala，人）的意義。如果沒有補特伽羅的意義，那就是不可說義。如果不可說義，那就是緣生義（pratītyasamutpāda，緣起）。如果緣生義，那就是正法義（saddharma，正法）。如果正法義，那就是如來義。由於這樣，應當觀察諸法都是從緣而生，如果能見到法，就見到如來。如其所見，如果如實（yathābhūta，如實）

【English Translation】 English version 'Furthermore, Śāriputra! Bodhi (enlightenment) enters into characteristics (sa-lakṣaṇa) and non-characteristics (nir-lakṣaṇa). What is meant by characteristics? What is meant by non-characteristics? Here, characteristics refer to all the wholesome dharmas that arise. Non-characteristics refer to the fact that all dharmas are without any attainment. Furthermore, characteristics refer to the state where the mind has a dwelling place. Non-characteristics refer to the dharma of non-characteristic samādhi (meditative absorption). Furthermore, characteristics refer to thinking, measuring, calculating, and investigation (vitarka). Non-characteristics refer to going beyond measuring. How does one go beyond measuring? It is because the karma of consciousness (vijñāna-karma) does not exist. Furthermore, characteristics refer to conditioned investigation. Non-characteristics refer to the realization of the unconditioned. These dharmas of characteristics and non-characteristics cannot be understood or entered into by foolish ordinary beings (pṛthag-jana), nor do they know them. The Tathāgata (Buddha), in order to make all sentient beings awaken, develops great compassion towards them. 'Furthermore, Śāriputra! Bodhi is without outflows (anāsrava) and without grasping (anupādāna). What is meant by without outflows? What is meant by without grasping? Here, without outflows refers to being free from the four outflows: first, being free from the outflow of desire (kāmāsrava); second, being free from the outflow of existence (bhavāsrava); third, being free from the outflow of ignorance (avidyāsrava); fourth, being free from the outflow of views (dṛṣṭyāsrava). Without grasping refers to being free from the four graspings: first, being free from the grasping of desire (kāmopādāna); second, being free from the grasping of self-talk (ātma-vādupādāna); third, being free from the grasping of views (dṛṣṭyupādāna); fourth, being free from the grasping of rules and vows (śīlavratopādāna). These four graspings are all due to the obscuration of ignorance (avidyā), the nourishment of the water of craving (tṛṣṇā), and the grasping of the aggregates (skandha), sense bases (āyatana), and elements (dhātu) by the view of self (ātma-dṛṣṭi). The Tathāgata, knowing that self-talk is the root, having attained the purity of self, all sentient beings also become pure. If there is purity, there is no dharma that can be distinguished. If there is no distinction, one can deeply focus one's attention (manasikāra). If deep focus is in accordance, ignorance cannot arise. Because ignorance does not arise, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) also do not arise. That is non-arising, that is certainty. If there is certainty, that is the meaning of taming, that is the ultimate truth (paramārtha). In the ultimate truth, there is no meaning of a person (pudgala). If there is no meaning of a person, that is the meaning of the inexpressible. If it is the meaning of the inexpressible, that is the meaning of dependent origination (pratītyasamutpāda). If it is the meaning of dependent origination, that is the meaning of the true dharma (saddharma). If it is the meaning of the true dharma, that is the meaning of the Tathāgata. Because of this, one should observe that all dharmas arise from conditions. If one can see the dharma, one sees the Tathāgata. As one sees, if it is in accordance with reality (yathābhūta)

伺察，即無少法可見。若無法可見，即見無相及無所緣。若如是見，即真實見。如來由此法故現成正覺。平等故平等。如是無漏無取之法，愚夫異生不能了知。如來為令一切眾生悉覺了故，乃于眾生轉大悲心。

「又舍利子！菩提清凈無垢無著。何名清凈？何名無垢？何名無著？謂空是清凈，無相是無垢，無愿是無著。無生是清凈，無作是無垢，無起是無著。自性是清凈，圓凈是無垢，明亮是無著。無戲論是清凈，離戲論是無垢，戲論近寂是無著。真如是清凈，法界是無垢，實際是無著。虛空是清凈，寥廓是無垢，廣大是無著。知內是清凈，外無所行是無垢，內外無所得是無著。知蘊是清凈，界自性是無垢，處離諸業是無著。過去盡智是清凈，未來無生智是無垢，現在法界安住智是無著。舍利子！此清凈無垢無著，有其一法而能普攝，謂寂靜句。若寂靜即遍寂，若遍寂即近寂，若近寂即無寂，此是牟尼聖尊所說。

「又舍利子！如虛空故菩提亦然，如菩提故諸法亦然，如諸法故眾生亦然、剎土亦然、涅盤亦然。此即名為涅盤平等，是一切法畢竟邊際清凈正因，無所對治離對治因、本來清凈、本來無垢、本來無著。如來了知彼一切法若色無色本如是故，現成正覺。觀諸眾生界清凈無垢無著故，即起遊戲神通

【現代漢語翻譯】現代漢語譯本：觀察審視，就會發現沒有任何實在的法可以被看見。如果沒有任何法可以被看見，那就是見到了無相和無所緣。如果這樣去看，那就是真實的見解。如來就是通過這種法而成就正等正覺的。因為平等所以平等。像這樣無漏無取的法，愚癡的凡夫俗子是不能理解的。如來爲了讓一切眾生都能覺悟明白，才對眾生生起大悲心。又舍利子（佛陀的弟子，以智慧著稱）！菩提（覺悟）是清凈的，沒有污垢的，沒有執著的。什麼叫做清凈？什麼叫做無垢？什麼叫做無著？所謂空就是清凈，無相就是無垢，無愿就是無著。無生就是清凈，無作就是無垢，無起就是無著。自性就是清凈，圓滿清凈就是無垢，明亮就是無著。沒有戲論就是清凈，遠離戲論就是無垢，戲論接近寂靜就是無著。真如就是清凈，法界（宇宙萬法）就是無垢，實際就是無著。虛空就是清凈，寥廓就是無垢，廣大就是無著。知道內在是清凈，外在沒有行為就是無垢，內外都沒有所得就是無著。知道五蘊（色、受、想、行、識）是清凈，界（十八界）的自性是無垢，處（十二處）遠離各種業就是無著。過去盡智是清凈，未來無生智是無垢，現在法界安住智是無著。舍利子！這清凈無垢無著，有一個法可以普遍攝取，那就是寂靜句。如果寂靜就普遍寂靜，如果普遍寂靜就接近寂靜，如果接近寂靜就無寂靜，這是牟尼（釋迦牟尼佛）聖尊所說的。又舍利子！像虛空一樣，菩提也是這樣；像菩提一樣，諸法（一切事物）也是這樣；像諸法一樣，眾生也是這樣、剎土（佛土）也是這樣、涅盤（寂滅）也是這樣。這就叫做涅盤平等，是一切法最終的邊際，是清凈的正因，是沒有對治的，是遠離對治的因，是本來清凈的，是本來無垢的，是本來無著的。如來知道一切法，無論是色還是無色，本來就是這樣的，所以成就正等正覺。觀察眾生界是清凈無垢無著的，就生起遊戲神通。

【English Translation】 English version: Upon careful observation, one finds that there is no dharma (law, phenomenon) that can be seen. If no dharma can be seen, then one sees no-form and no object of perception. If one sees in this way, that is true seeing. The Tathagata (Buddha) attains perfect enlightenment through this dharma. Because of equality, it is equal. Such a dharma that is without outflows and without grasping, foolish ordinary beings cannot understand. The Tathagata, in order to make all sentient beings awaken and understand, generates great compassion towards them. Furthermore, Shariputra (a disciple of the Buddha, known for his wisdom)! Bodhi (enlightenment) is pure, without defilement, and without attachment. What is called pure? What is called without defilement? What is called without attachment? That which is empty is pure, that which is without form is without defilement, that which is without desire is without attachment. That which is without birth is pure, that which is without action is without defilement, that which is without arising is without attachment. Self-nature is pure, perfect purity is without defilement, brightness is without attachment. That which is without conceptual proliferation is pure, that which is apart from conceptual proliferation is without defilement, conceptual proliferation approaching stillness is without attachment. Suchness is pure, the Dharmadhatu (realm of all phenomena) is without defilement, actuality is without attachment. Space is pure, vastness is without defilement, immensity is without attachment. Knowing the inner is pure, the outer having no action is without defilement, the inner and outer having no attainment is without attachment. Knowing the skandhas (form, feeling, perception, mental formations, consciousness) are pure, the self-nature of the dhatus (eighteen elements) is without defilement, the ayatanas (twelve sense bases) being apart from all karma is without attachment. The wisdom of the exhaustion of the past is pure, the wisdom of the non-arising of the future is without defilement, the wisdom of abiding in the present Dharmadhatu is without attachment. Shariputra! This purity, without defilement, and without attachment, has one dharma that can universally encompass it, which is the phrase of stillness. If there is stillness, then there is universal stillness; if there is universal stillness, then there is approaching stillness; if there is approaching stillness, then there is no stillness. This is what the Muni (Shakyamuni Buddha) has said. Furthermore, Shariputra! Like space, so is Bodhi; like Bodhi, so are all dharmas; like all dharmas, so are sentient beings, so are Buddha-lands, so is Nirvana. This is called the equality of Nirvana, it is the ultimate boundary of all dharmas, it is the pure cause, it is without counteraction, it is the cause apart from counteraction, it is originally pure, it is originally without defilement, it is originally without attachment. The Tathagata knows that all dharmas, whether form or formless, are originally like this, therefore he attains perfect enlightenment. Observing that the realm of sentient beings is pure, without defilement, and without attachment, he then manifests playful supernormal powers.

，乃于眾生轉大悲心。舍利子當知，如來大悲之心清凈無垢無著，于諸眾生常所執行，然無發悟、無所生起、無所觀矚，普盡十方一切世界舒坦無礙。舍利子！如來大悲無邊無際與虛空等，若欲知其虛空邊際，即知如來大悲邊際。諸住信菩薩得聞如來不可思議大悲心已，應生凈信，超越分別、離諸疑惑，乃至發希有想。」

爾時世尊重明斯義說伽陀曰：

「以無根本無住法，　　現證菩提佛所宣，　如所覺了亦復然，　　為諸眾生廣宣說。　知內眼根名為空，　　知外色法空亦然，　寂靜近寂妙法門，　　佛證菩提如是說。　彼諸眾生不覺了，　　毗缽舍那奢摩他，　開覺句義為眾生，　　佛大悲心方便轉。　諸法自性本明亮，　　菩提清凈等虛空，　為彼眾生不了知，　　佛大悲心方便轉。　一切眾生多執取，　　不能如理而相應，　無入無出妙法門，　　佛證菩提如是說。　為諸眾生不了故，　　如來乃起大悲心，　諸法無相無所緣，　　此是諸聖之境界。　諸愚夫為非境界，　　佛證菩提方便宣，　而諸異生不了知，　　為開覺故由斯說。　如來為諸眾生故，　　隨應所起大悲心，　無為自性妙法門，　　本來不生亦不滅。　當知彼法無所住，　　是中三種相應相，

【現代漢語翻譯】現代漢語譯本於是，（佛）對眾生生起廣大的悲憫之心。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊，你要知道，如來（Tathāgata，佛的稱號之一）的廣大悲憫之心清凈無垢、沒有執著，它常常在一切眾生中執行，然而它沒有發起、沒有生起、也沒有觀察和關注，它普遍地遍佈十方一切世界，舒展而無障礙。舍利子啊！如來的廣大悲憫無邊無際，與虛空相等，如果想要知道虛空的邊際，就能知道如來大悲的邊際。那些安住于信心的菩薩（Bodhisattva，發願要成佛的修行者）聽聞如來不可思議的廣大悲憫之心后，應當生起清凈的信心，超越分別，遠離疑惑，乃至生起稀有難得的想法。」

這時，世尊（Bhagavān，佛的稱號之一）爲了重申這個道理，說了偈頌：

『以無根本、無所住的法，現證菩提（bodhi，覺悟）是佛所宣說的，如所覺悟的也是這樣，為一切眾生廣為宣說。知道內在的眼根是空，知道外在的色法也是空，寂靜、接近寂靜的微妙法門，佛證得菩提是這樣說的。那些眾生不覺悟，毗缽舍那（Vipaśyanā，內觀）和奢摩他（Śamatha，止觀），爲了開悟句義而為眾生，佛以大悲心方便地轉動。諸法的自性本來明亮，菩提清凈如同虛空，爲了那些不瞭解的眾生，佛以大悲心方便地轉動。一切眾生多有執取，不能如理地相應，無入無出的微妙法門，佛證得菩提是這樣說的。爲了眾生不瞭解的緣故，如來才生起大悲心，諸法無相、無所緣，這是諸聖者的境界。那些愚夫認為不是境界，佛證得菩提方便地宣說，而那些異生不瞭解，爲了開悟的緣故才這樣說。如來爲了眾生的緣故，隨應所起的大悲心，無為自性的微妙法門，本來不生也不滅。應當知道那法無所住，這是三種相應的相，

【English Translation】 English version Then, (the Buddha) developed a great compassionate heart towards all beings. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), you should know that the Tathāgata's (one of the titles of the Buddha) great compassionate heart is pure, without defilement, and without attachment. It constantly operates among all beings, yet it has no arising, no origination, and no observation or attention. It universally pervades all worlds in the ten directions, expansive and without obstruction. Śāriputra! The Tathāgata's great compassion is boundless and limitless, equal to space. If one wishes to know the boundary of space, one can know the boundary of the Tathāgata's great compassion. Those Bodhisattvas (practitioners who aspire to become Buddhas) who dwell in faith, upon hearing of the Tathāgata's inconceivable great compassionate heart, should generate pure faith, transcend discrimination, be free from doubt, and even generate a rare and precious thought.』

At that time, the Bhagavan (one of the titles of the Buddha), in order to reiterate this principle, spoke in verses:

『With a dharma that has no root and no dwelling, The realization of Bodhi (enlightenment) is what the Buddha proclaims, As what is realized is also like this, It is widely proclaimed for all beings. Knowing that the inner eye faculty is empty, Knowing that the outer form is also empty, The subtle dharma gate of tranquility and near tranquility, The Buddha's realization of Bodhi is spoken like this. Those beings do not awaken, Vipaśyanā (insight meditation) and Śamatha (calm abiding meditation), To awaken the meaning of the verses for beings, The Buddha turns with great compassion and skillful means. The self-nature of all dharmas is originally bright, Bodhi is pure like space, For those beings who do not understand, The Buddha turns with great compassion and skillful means. All beings have much attachment, Unable to correspond with the truth, The subtle dharma gate of no entering and no exiting, The Buddha's realization of Bodhi is spoken like this. Because beings do not understand, The Tathāgata then arises with great compassion, All dharmas are without characteristics and without objects, This is the realm of the sages. Those fools consider it not a realm, The Buddha's realization of Bodhi is proclaimed with skillful means, While those ordinary beings do not understand, It is spoken like this for the sake of awakening. For the sake of all beings, The Tathāgata arises with great compassion accordingly, The subtle dharma gate of unconditioned nature, Originally neither arising nor ceasing. One should know that this dharma has no dwelling, This is the aspect of three corresponding things,

而諸愚夫不了知，　　諸法有為自性故。　隨應所起大悲心，　　為令了知此理法，　菩提非身所覺知，　　非心覺故亦如是。　身本自性無知覺，　　心如幻法亦復然，　而彼愚夫不了知，　　如是身心自性故。　隨應所起大悲心，　　為令了知此理法，　佛證最上勝菩提，　　自然智尊坐道樹。　坐已普觀眾生界，　　旋轉種種惡趣中，　佛見極生哀愍心，　　生死輪中大悲轉。　憍慢等法所迷著，　　見網纏覆苦計樂，　無常不凈我眾生，　　此等顛倒而計執。　佛見極生哀愍故，　　于取著中大悲轉，　癡蓋遍覆三有中，　　闇冥悉無光明照。　如日光明雲所覆，　　無垢智光悉隱蔽，　佛見極生哀愍心，　　生死輪中大悲轉。　貪愛故生諸惡趣，　　破壞正道而極壞，　地獄傍生餓鬼中，　　眾生業故皆墮落。　如先佛說諸正道，　　開明顯示為眾生，　佛見極生悲愍心，　　生死輪中大悲轉。　了知諸法如實性，　　廓然明照等虛空，　如佛所說諸世間，　　不知最上清凈法。

「舍利子！如是所說，是為如來不可思議大悲之法。諸住信菩薩聞是法已，應生凈信，超越分別、離諸疑惑，后復生起身喜心喜，發希有想。

佛說大乘菩薩藏正法經

【現代漢語翻譯】現代漢語譯本那些愚昧的人不瞭解，諸法（dharma）因其有為（samskrta）的自性而生滅。隨順著眾生應有的狀態而生起大悲心，是爲了讓他們瞭解這個真理。菩提（bodhi，覺悟）不是身體所能覺知的，也不是心所能覺知的。身體的本性是無知覺的，心也像幻象一樣虛幻不實。而那些愚昧的人不瞭解，身心是這樣的自性。隨順著眾生應有的狀態而生起大悲心，是爲了讓他們瞭解這個真理。佛陀證得了最上殊勝的菩提，以自然智尊的身份坐在菩提樹下。坐下後，他普觀一切眾生界，在各種惡趣（dugati）中輪迴。佛陀看到后，生起了極大的哀憫之心，在生死輪迴中轉動著大悲。眾生被驕慢等法所迷惑執著，被見網纏繞，把痛苦當作快樂。他們執著于無常、不凈、無我、眾生等顛倒的觀念。佛陀看到后，生起了極大的哀憫之心，在執著中轉動著大悲。癡蓋遍佈三有（traiyadhvaka，欲界、色界、無色界）之中，黑暗籠罩，沒有光明照耀。就像太陽的光明被云遮蓋，無垢的智慧之光也被遮蔽。佛陀看到后，生起了極大的哀憫之心，在生死輪迴中轉動著大悲。因為貪愛而墮入各種惡趣，破壞正道，極其敗壞。眾生因業力而墮入地獄、傍生、餓鬼道中。就像過去的佛陀所說的正道，開明地顯示給眾生。佛陀看到后，生起了極大的悲憫之心，在生死輪迴中轉動著大悲。他了知諸法的真實本性，廓然明照，如同虛空一般。就像佛陀所說，世間眾生不瞭解最上清凈的法。『舍利子（Sariputra）！』，如上所說，是如來不可思議的大悲之法。那些安住于信心的菩薩聽聞此法后，應當生起清凈的信心，超越分別，遠離疑惑，然後生起身心的喜悅，發起稀有之想。佛說大乘菩薩藏正法經。

【English Translation】 English version Those foolish people do not understand that all dharmas (phenomena) arise and cease due to their conditioned (samskrta) nature. The great compassion arises in accordance with the appropriate state of beings, in order to make them understand this truth. Bodhi (enlightenment) is not something that can be perceived by the body, nor is it something that can be perceived by the mind. The nature of the body is without perception, and the mind is also like an illusion, unreal. But those foolish people do not understand that the body and mind are of such a nature. The great compassion arises in accordance with the appropriate state of beings, in order to make them understand this truth. The Buddha attained the supreme and excellent Bodhi, sitting under the Bodhi tree as the honored one of natural wisdom. Having sat down, he observed all realms of beings, revolving in various evil destinies (dugati). Upon seeing this, the Buddha arose with great compassion, turning the great compassion in the cycle of birth and death. Beings are deluded and attached by pride and other dharmas, entangled in the net of views, taking suffering as pleasure. They are attached to the inverted notions of impermanence, impurity, no-self, and beings. Upon seeing this, the Buddha arose with great compassion, turning the great compassion in attachment. The veil of ignorance covers the three realms of existence (traiyadhvaka), darkness prevails, and there is no light to illuminate. Just as the light of the sun is covered by clouds, the light of immaculate wisdom is also concealed. Upon seeing this, the Buddha arose with great compassion, turning the great compassion in the cycle of birth and death. Due to craving, they fall into various evil destinies, destroying the right path and becoming extremely corrupt. Beings fall into hell, the animal realm, and the realm of hungry ghosts due to their karma. Just as the right path was spoken by the Buddhas of the past, clearly shown to beings. Upon seeing this, the Buddha arose with great compassion, turning the great compassion in the cycle of birth and death. He understands the true nature of all dharmas, clearly illuminating like the vastness of space. Just as the Buddha said, beings in the world do not understand the supreme pure dharma. 『Sariputra!』, as has been said, this is the inconceivable great compassion of the Tathagata. Those Bodhisattvas who abide in faith, upon hearing this dharma, should generate pure faith, transcend discrimination, be free from doubt, and then generate joy in body and mind, and give rise to a rare thought. The Buddha speaks the Great Vehicle Bodhisattva Pitaka Right Dharma Sutra.

卷第十四大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十五

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯如來不思議品第四之九

「複次舍利子！如來所有十八不共佛法，諸住信菩薩聞是說已，應生凈信，超越分別、離諸疑惑、乃至發希有想。而是十八種法，如來以具足故了知勝處，于大眾中作師子吼轉妙梵輪，余諸沙門婆羅門悉不能轉，所有一切世間天人魔梵，無與如來同其法者。云何名為如來十八種法？一者如來三業無諸過失。所謂身無過失故，若智若愚無與如來同法語者，何以故？佛世尊者，身業清凈無諸過失。如來身相端直，諸威儀道進止可觀，若向若背、若屈若伸都無缺失。被僧伽梨、執持應器，而僧伽梨衣離地四指，毗藍婆風不能吹鼓，舉足下足行住坐臥威儀如法，于城邑聚落若入若出，下足按地而不損觸千輻輪相，于虛空中雨眾蓮華及諸妙香。又復如來足按地時，傍生趣中諸眾生類於七夜中悉得快樂，命終之後得生天界。佛身光明普遍照耀，下至阿鼻地獄，彼諸眾生蒙光照觸皆獲樂受。此名如來身無過失。又復如來語無過失。此語無過失者，若智若愚無與如來同法語者。何以故？舍利子！如來所出語言悉

【現代漢語翻譯】現代漢語譯本佛說大乘菩薩藏正法經卷第十五西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯如來不思議品第四之九『複次，舍利子！如來所有的十八不共佛法（指佛獨有的十八種功德），那些安住于信心的菩薩聽聞這些說法后，應當生起清凈的信心，超越分別，遠離疑惑，乃至生起稀有之想。這十八種法，如來因為具足的緣故，了知殊勝之處，于大眾之中作獅子吼，轉動微妙的梵輪（指佛陀的教法），其餘的沙門（指修行人）婆羅門（指祭司）都不能轉動，所有一切世間的天人、魔、梵（指天神）都無法與如來在這些法上相同。什麼叫做如來的十八種法呢？第一，如來的身、語、意三業沒有過失。所謂身沒有過失，無論是智者還是愚者，都沒有人能像如來一樣說法，為什麼呢？佛世尊的身業清凈，沒有過失。如來的身相端正，各種威儀進退都值得觀看，無論是向前還是向後，無論是彎曲還是伸展，都沒有缺失。披著僧伽梨（指袈裟），拿著應器（指缽），僧伽梨衣離地四指，毗藍婆風（指強風）不能吹動，舉足下足，行走、站立、坐臥，威儀如法。在城邑聚落中，無論是進入還是出去，下足按地而不損傷千輻輪相（指佛足底的輪狀紋路），在虛空中降下眾多的蓮花和各種美妙的香。而且，如來足按地時，傍生趣（指畜生道）中的各種眾生在七夜中都得到快樂，命終之後能夠往生天界。佛身的光明普遍照耀，下至阿鼻地獄（指最底層的地獄），那些眾生蒙受光照，都獲得快樂的感受。這叫做如來身無過失。而且，如來的語言沒有過失。這語言沒有過失，無論是智者還是愚者，都沒有人能像如來一樣說法。為什麼呢？舍利子！如來所說的話語都』

【English Translation】 English version The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma Spoken by the Buddha, Volume 15 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, and the Purple-Robed Shramana Chen Fa Hu, etc., by Imperial Decree, from the Western Heaven, Chapter Four, Section Nine: The Inconceivable Qualities of the Tathagata 'Furthermore, Shariputra! All the eighteen unique qualities of the Tathagata (referring to the eighteen unique merits of the Buddha), those Bodhisattvas who dwell in faith, upon hearing these teachings, should generate pure faith, transcend discrimination, be free from doubt, and even develop a sense of wonder. These eighteen qualities, because the Tathagata possesses them fully, he understands the superior aspects, roars the lion's roar in the assembly, and turns the wonderful Brahma wheel (referring to the Buddha's teachings), which other Shramanas (referring to practitioners) and Brahmins (referring to priests) cannot turn. All the worldly gods, humans, demons, and Brahmas (referring to deities) cannot be the same as the Tathagata in these qualities. What are the eighteen qualities of the Tathagata? First, the Tathagata's three karmas of body, speech, and mind have no faults. Regarding the body having no faults, whether wise or foolish, no one can speak like the Tathagata. Why is that? The World Honored One's bodily karma is pure and without faults. The Tathagata's physical form is upright, all his deportment is worthy of observation, whether going forward or backward, whether bending or stretching, there is no deficiency. Wearing the Sanghati (referring to the monastic robe), holding the alms bowl, the Sanghati robe is four fingers above the ground, and the Vairambha wind (referring to strong wind) cannot blow it. Raising and lowering his feet, walking, standing, sitting, and lying down, his deportment is in accordance with the Dharma. In cities and villages, whether entering or leaving, his feet touch the ground without damaging the thousand-spoked wheel marks (referring to the wheel-like patterns on the soles of the Buddha's feet). In the empty space, he rains down many lotuses and various wonderful fragrances. Moreover, when the Tathagata's feet touch the ground, all beings in the animal realm experience happiness for seven nights, and after death, they are reborn in the heavens. The light of the Buddha's body shines universally, down to the Avici hell (referring to the lowest hell), and those beings who receive the light all experience happiness. This is called the Tathagata's body having no faults. Furthermore, the Tathagata's speech has no faults. This speech having no faults means that whether wise or foolish, no one can speak like the Tathagata. Why is that? Shariputra! All the words spoken by the Tathagata are』

知時故。是如實語、誠諦語、平等語、如說能行語、無眾雜語、令諸眾生歡喜語、無重複語、善文善義妙莊嚴語，以一語言音聲，隨諸眾生種種意樂咸生歡喜語。此名如來語無過失。又復如來心無過失。此心無過失者，若智若愚無與如來同法語者。何以故？舍利子！如來雖常住等引心而不捨離一切佛事，常所施作心無所觀，於一切法無礙知見而常運轉。此名如來心無過失。即以如是心無過失之法，為諸眾生亦然宣說，普令斷除諸心過失。此等是名如來第一不共佛法。

「舍利子！如來心無愛著，所有一切魔及魔眾並余邪異外道，于佛如來伺不得便。何以故？如來若順若逆、若尊重若損害，皆已離故。一切眾生若起尊重，心亦不高；若不尊重，心亦不恚。如來諸所作事已作見作，悉無流散、不起愛著，亦復不與世間相違，以如來心無愛著故。修無諍行，如來無我無執無取，離諸結縛，是故如來無所愛著。以其無故，為諸眾生亦然宣說斷愛著法。此是如來第二不共佛法。

「複次舍利子！如來無失念。若有失念即有癡暗，以其如來無癡暗故，即于禪定解脫等持等至悉無障礙，所有一切眾生心行動轉普觀察已，即為如應宣說法要。由無忘失故，于諸法、義、樂說、辯才及無礙解皆無忘失。如來於過去未來現在具

【現代漢語翻譯】現代漢語譯本：

知道時機恰當。這是真實的話語、誠實的話語、平等的話語、說了就能實行的話語、沒有雜亂的話語、使一切眾生歡喜的話語、沒有重複的話語、文辭優美意義深遠的莊嚴話語，用一種語言的聲音，隨著一切眾生各種不同的意願都使他們生起歡喜的話語。這叫做如來（Tathagata，佛的稱號）的語言沒有過失。而且如來的心也沒有過失。這心沒有過失是指，無論是智者還是愚者，都沒有能與如來在佛法上相提並論的。為什麼呢？舍利子（Sariputra，佛陀的十大弟子之一）！如來雖然常住在等引心（samadhi，禪定）中，但不捨離一切佛事，經常所做的事情心中沒有執著，對於一切法都有無礙的知見並且常在運轉。這叫做如來的心沒有過失。就用這樣心沒有過失的法，也為一切眾生宣說，普遍使他們斷除心中的過失。這些叫做如來第一不共的佛法。

『舍利子！如來的心沒有愛著，所有一切魔（Mara，佛教中阻礙修行的惡魔）以及魔眾和其餘邪惡的外道，都無法在佛如來這裡找到可乘之機。為什麼呢？如來無論是順境還是逆境、無論是尊重還是損害，都已經遠離了這些。一切眾生如果生起尊重之心，如來的心也不會因此而高傲；如果不尊重，心也不會因此而嗔恨。如來所做的一切事情，已經做了、正在做、將要做，都沒有散亂、不生起愛著，也不與世間相違背，因為如來的心沒有愛著。修行無諍之行，如來無我、無執、無取，脫離了一切束縛，所以如來沒有愛著。因為自己沒有愛著，也為一切眾生宣說斷除愛著的方法。這是如來第二不共的佛法。

『再者，舍利子！如來沒有失念。如果有失念就會有癡暗，因為如來沒有癡暗，所以在禪定、解脫、等持、等至等方面都沒有障礙，對於一切眾生的心念、行動、運轉都普遍觀察之後，就為他們如實宣說佛法要義。因為沒有忘失，所以對於諸法、義理、樂說、辯才以及無礙的理解都沒有忘失。如來對於過去、未來、現在都具 English version:

Knowing the right time. This is truthful speech, honest speech, equal speech, speech that can be acted upon as spoken, speech without mixed words, speech that makes all sentient beings happy, speech without repetition, speech that is beautifully adorned with good words and profound meaning, using one language and sound, making all sentient beings happy according to their various inclinations. This is called the Tathagata's (Buddha's title) speech without fault. Moreover, the Tathagata's mind is also without fault. This mind without fault means that whether wise or foolish, no one can compare with the Tathagata in the Dharma. Why is that? Sariputra (one of the Buddha's ten great disciples)! Although the Tathagata always dwells in the samadhi (meditative absorption), he does not abandon all the Buddha's activities. What he does is without attachment in his mind. He has unobstructed knowledge and vision of all dharmas and is always in operation. This is called the Tathagata's mind without fault. With this mind without fault, he also proclaims it to all sentient beings, universally enabling them to eliminate the faults in their minds. These are called the Tathagata's first unique Buddha-dharma.

'Sariputra! The Tathagata's mind has no attachment. All the Maras (demons that hinder spiritual practice in Buddhism) and their retinues, as well as other evil heretics, cannot find an opportunity to take advantage of the Buddha. Why is that? The Tathagata has already abandoned all conditions, whether favorable or adverse, whether respectful or harmful. If all sentient beings develop respect, the Tathagata's mind will not become arrogant; if they do not respect, his mind will not become angry. All the things that the Tathagata has done, is doing, and will do, are without distraction, without attachment, and not in conflict with the world, because the Tathagata's mind has no attachment. He practices non-contention. The Tathagata is without self, without clinging, without grasping, and free from all bonds. Therefore, the Tathagata has no attachment. Because he has no attachment, he also proclaims the method of eliminating attachment to all sentient beings. This is the Tathagata's second unique Buddha-dharma.

'Furthermore, Sariputra! The Tathagata has no loss of mindfulness. If there is loss of mindfulness, there will be ignorance. Because the Tathagata has no ignorance, he has no obstacles in samadhi, liberation, equanimity, and attainment. After universally observing the thoughts, actions, and movements of all sentient beings, he proclaims the essential teachings of the Dharma accordingly. Because there is no forgetfulness, there is no forgetfulness in all dharmas, meanings, eloquence, skillful speech, and unobstructed understanding. The Tathagata is complete in the past, future, and present.

【English Translation】 Knowing the right time. This is truthful speech, honest speech, equal speech, speech that can be acted upon as spoken, speech without mixed words, speech that makes all sentient beings happy, speech without repetition, speech that is beautifully adorned with good words and profound meaning, using one language and sound, making all sentient beings happy according to their various inclinations. This is called the Tathagata's (Buddha's title) speech without fault. Moreover, the Tathagata's mind is also without fault. This mind without fault means that whether wise or foolish, no one can compare with the Tathagata in the Dharma. Why is that? Sariputra (one of the Buddha's ten great disciples)! Although the Tathagata always dwells in the samadhi (meditative absorption), he does not abandon all the Buddha's activities. What he does is without attachment in his mind. He has unobstructed knowledge and vision of all dharmas and is always in operation. This is called the Tathagata's mind without fault. With this mind without fault, he also proclaims it to all sentient beings, universally enabling them to eliminate the faults in their minds. These are called the Tathagata's first unique Buddha-dharma. 'Sariputra! The Tathagata's mind has no attachment. All the Maras (demons that hinder spiritual practice in Buddhism) and their retinues, as well as other evil heretics, cannot find an opportunity to take advantage of the Buddha. Why is that? The Tathagata has already abandoned all conditions, whether favorable or adverse, whether respectful or harmful. If all sentient beings develop respect, the Tathagata's mind will not become arrogant; if they do not respect, his mind will not become angry. All the things that the Tathagata has done, is doing, and will do, are without distraction, without attachment, and not in conflict with the world, because the Tathagata's mind has no attachment. He practices non-contention. The Tathagata is without self, without clinging, without grasping, and free from all bonds. Therefore, the Tathagata has no attachment. Because he has no attachment, he also proclaims the method of eliminating attachment to all sentient beings. This is the Tathagata's second unique Buddha-dharma. 'Furthermore, Sariputra! The Tathagata has no loss of mindfulness. If there is loss of mindfulness, there will be ignorance. Because the Tathagata has no ignorance, he has no obstacles in samadhi, liberation, equanimity, and attainment. After universally observing the thoughts, actions, and movements of all sentient beings, he proclaims the essential teachings of the Dharma accordingly. Because there is no forgetfulness, there is no forgetfulness in all dharmas, meanings, eloquence, skillful speech, and unobstructed understanding. The Tathagata is complete in the past, future, and present.

無礙智見故，自解了已，即為眾生廣大宣說過去未來現在無礙智見無忘失法。此是如來第三不共佛法。

「複次舍利子！如來常住三摩呬多。若行若住若坐若臥、若食食已、或復默然，心無所得。如來已得甚深三摩地法及最上波羅蜜多，能觀所觀悉無障礙。所有一切眾生及眾生聚中悉不能觀如來之心，唯除如來加持力故。如來常住三摩呬多心已，即為眾生如應宣說三摩地中清凈舍法。此是如來第四不共佛法。

「複次舍利子！如來無種種想，不于種種想及諸境界而住其心。何以故？如來於剎土中無種種想，剎土如虛空無有盡故。于眾生中無種種想，眾生自性無種種故。于諸佛中無種種想，法界無差別平等智故。于諸法中無種種想，離貪法故。如來於眾生中見具戒者不起敬心，見毀戒者不起慢心，不饒益者現起饒益，無不饒益普饒益故，不調伏者平等調伏，邪定聚者亦不輕慢。如來於一切法中起平等行，此名如來無種種想，即以此法為諸眾生宣說斷除種種之想。此是如來第五不共佛法。

「複次舍利子！如來於諸舍法無不抉擇。何以故？如來於修道者而行舍法，非修道者亦不棄捨。于修心者而行舍法，非修心者亦不棄捨。于修戒者而行舍法，非修戒者亦不棄捨。于修慧者而行舍法，非修慧者亦不棄捨

【現代漢語翻譯】現代漢語譯本：由於無礙的智慧和見解，佛陀自己領悟之後，就為眾生廣闊地宣說過去、未來、現在無礙的智慧和見解，以及不會忘失的法。這是如來的第三種不共佛法。再者，舍利子！如來常住在三摩呬多（samahita，禪定）中。無論行走、站立、坐著、躺臥，還是吃飯之後，或者保持沉默，心中都沒有任何執著。如來已經獲得了甚深的三摩地（samadhi，禪定）法和最上的波羅蜜多（paramita，彼岸），能夠觀察能觀者和所觀者，沒有任何障礙。所有一切眾生以及眾生聚集之處，都不能觀察到如來的心，除非是如來的加持力。如來常住在三摩呬多心中，就為眾生如實宣說三摩地中的清凈舍法。這是如來的第四種不共佛法。再者，舍利子！如來沒有種種的分別念，不執著于種種的分別念和各種境界。為什麼呢？因為如來在剎土（kshetra，佛土）中沒有種種的分別念，剎土如同虛空一樣沒有邊際。在眾生中沒有種種的分別念，因為眾生的自性沒有種種的差別。在諸佛中沒有種種的分別念，因為法界（dharmadhatu，法界）沒有差別，具有平等的智慧。在諸法中沒有種種的分別念，因為遠離了貪慾的法。如來在眾生中，見到持戒的人不會生起敬意，見到毀戒的人不會生起輕慢之心，對於不饒益的人會現起饒益之心，因為沒有不饒益，普遍饒益一切眾生，對於不調伏的人會平等地調伏，對於邪定聚的人也不會輕視。如來在一切法中都起平等之行，這稱為如來沒有種種的分別念，並且用這種法為眾生宣說斷除種種的分別念。這是如來的第五種不共佛法。再者，舍利子！如來對於各種舍法沒有不抉擇的。為什麼呢？如來對於修行道的人施行舍法，對於不修行道的人也不捨棄。對於修行心的人施行舍法，對於不修行心的人也不捨棄。對於修行戒的人施行舍法，對於不修行戒的人也不捨棄。對於修行慧的人施行舍法，對於不修行慧的人也不捨棄。

【English Translation】 English version: Because of unobstructed wisdom and insight, after realizing it himself, the Tathagata extensively proclaims to sentient beings the unobstructed wisdom and insight of the past, future, and present, and the Dharma of non-forgetfulness. This is the third unique Dharma of the Tathagata. Furthermore, Shariputra! The Tathagata constantly abides in samahita (meditative concentration). Whether walking, standing, sitting, lying down, or after eating, or even in silence, the mind has no attachments. The Tathagata has attained the profound Dharma of samadhi (meditative absorption) and the supreme paramita (perfection), able to observe the observer and the observed without any obstruction. All sentient beings and gatherings of sentient beings cannot observe the mind of the Tathagata, except through the power of the Tathagata's blessing. The Tathagata, having constantly abided in the mind of samahita, then appropriately proclaims to sentient beings the pure Dharma of relinquishment within samadhi. This is the fourth unique Dharma of the Tathagata. Furthermore, Shariputra! The Tathagata has no various thoughts, and does not dwell his mind on various thoughts and realms. Why is that? Because the Tathagata has no various thoughts in the ksetra (Buddha-field), as the ksetra is like space, without end. Among sentient beings, there are no various thoughts, because the nature of sentient beings has no various differences. Among all Buddhas, there are no various thoughts, because the dharmadhatu (realm of phenomena) has no differences, possessing equal wisdom. Among all dharmas, there are no various thoughts, because of the Dharma that is free from greed. Among sentient beings, the Tathagata does not give rise to respect for those who uphold precepts, nor does he give rise to arrogance towards those who break precepts. He manifests benefit for those who do not benefit, because there is no non-benefit, universally benefiting all sentient beings. He equally tames those who are not tamed, and does not look down upon those in the group of wrong views. The Tathagata engages in equal conduct in all dharmas, this is called the Tathagata having no various thoughts, and with this Dharma, he proclaims to sentient beings the cutting off of various thoughts. This is the fifth unique Dharma of the Tathagata. Furthermore, Shariputra! The Tathagata has no lack of discernment regarding all dharmas of relinquishment. Why is that? The Tathagata practices relinquishment for those who cultivate the path, and does not abandon those who do not cultivate the path. He practices relinquishment for those who cultivate the mind, and does not abandon those who do not cultivate the mind. He practices relinquishment for those who cultivate precepts, and does not abandon those who do not cultivate precepts. He practices relinquishment for those who cultivate wisdom, and does not abandon those who do not cultivate wisdom.

。于智行舍、不棄愚癡。捨出世間、不棄世間。于聖出離者而行舍法，非聖出離者亦不棄捨。如來轉妙梵輪而行舍法，于諸眾生亦不捨離大悲之心。如來自所證成平等舍法，不假對治而能隨順。舍利子！又復如來於舍法中無高無下亦無所住，已得不動，離於二法，無出無入。依時而舍不越於時，無動搖、無別異、無分別、無所觀、無和合、無表示、無實無虛、無誠無妄亦無領納。如是如來舍法具足，即以是法為諸眾生廣大宣說令舍法圓滿。此是如來第六不共佛法。

「複次舍利子！如來所欲無減。何名為欲？謂善法欲。復何名無？謂即如來大慈心欲無減、大悲心欲無減、說法欲無減、化度眾生欲無減、成熟眾生欲無減、伺察欲無減、教示菩薩欲無減、令三寶種不斷欲無減。如來所欲所向，智為先導。如是等如來所欲，皆為令彼一切眾生圓滿無上一切智果，如其所應宣說法要。此是如來第七不共佛法。

「複次舍利子！如來精進無減。以其如來精進力故，普為化度一切眾生不捨精進，令聽法者不生疲倦，如來於聽法者亦無所得。觀其法器，如來隨應為說法要，不生疲懈亦無中止。當說法時不念飲食，于其中間不捨眾生。如來過度殑伽沙數等諸佛剎，其中若有一眾生未化度者，如來身語心業悉無疲倦，三業輕

【現代漢語翻譯】現代漢語譯本：對於智慧的修行，不捨棄愚癡。捨棄出世間，不捨棄世間。對於聖者出離的人施行舍法，對於非聖者出離的人也不捨棄。如來轉動微妙的梵輪（指佛法）而施行舍法，對於一切眾生也不捨離大悲之心。如來從自己所證悟的平等舍法，不需藉助對治就能隨順。舍利子（佛陀的弟子）！而且如來在舍法中沒有高下之分，也沒有任何執著，已經達到不動搖的境界，脫離了二元對立，沒有出也沒有入。依時而舍，不超越時機，沒有動搖、沒有差別、沒有分別、沒有執著、沒有和合、沒有表示、沒有真實也沒有虛妄、沒有誠實也沒有虛假，也沒有領納。像這樣，如來的舍法是圓滿具足的，就用這個法為一切眾生廣為宣說，使舍法圓滿。這是如來的第六種不共佛法。現代漢語譯本：『再者，舍利子！如來的願望沒有減少。什麼叫做願望？就是善法的願望。又什麼叫做沒有減少？就是如來的大慈心願望沒有減少、大悲心願望沒有減少、說法願望沒有減少、教化度脫眾生的願望沒有減少、使眾產生熟的願望沒有減少、觀察眾生根性的願望沒有減少、教導菩薩的願望沒有減少、使三寶（佛、法、僧）的種子不斷絕的願望沒有減少。如來的願望和目標，都是以智慧為先導。像這樣，如來的願望，都是爲了使一切眾生圓滿無上的一切智果（佛的智慧），根據他們的情況宣說佛法的要義。這是如來的第七種不共佛法。現代漢語譯本：『再者，舍利子！如來的精進沒有減少。因為如來的精進力，普遍爲了教化度脫一切眾生而不捨棄精進，使聽法的人不感到疲倦，如來對於聽法的人也沒有任何執著。觀察他們的根器，如來隨應為他們宣說佛法的要義，不產生疲倦也沒有中止。在說法的時候不考慮飲食，在這期間也不捨棄眾生。如來度過恒河沙數那樣多的佛剎，其中如果有一個眾生沒有被教化度脫，如來的身語意業都沒有疲倦，三業輕快。

【English Translation】 English version: In the practice of wisdom, not abandoning ignorance. Abandoning the world, not abandoning the world. For those who have renounced the world as saints, practicing the dharma of relinquishment, and not abandoning those who have not renounced the world as saints. The Tathagata (Buddha) turns the wonderful Brahma wheel (Dharma) and practices the dharma of relinquishment, and does not abandon the great compassion for all sentient beings. The Tathagata, from the equal relinquishment he has realized, can follow it without needing any counteracting measures. Shariputra (a disciple of the Buddha)! Moreover, in the dharma of relinquishment, the Tathagata has no high or low, nor does he dwell anywhere, having attained immovability, being free from duality, with no coming in or going out. Relinquishing in due time, not exceeding the time, without wavering, without difference, without discrimination, without attachment, without union, without indication, without reality or unreality, without truth or falsehood, and without acceptance. Thus, the Tathagata's dharma of relinquishment is complete, and he uses this dharma to widely proclaim to all sentient beings, making the dharma of relinquishment complete. This is the sixth unique dharma of the Tathagata. English version: 'Furthermore, Shariputra! The Tathagata's desires do not diminish. What is called desire? It is the desire for good dharma. And what is called not diminishing? It is that the Tathagata's great compassionate desire does not diminish, the great merciful desire does not diminish, the desire to preach the dharma does not diminish, the desire to transform and liberate sentient beings does not diminish, the desire to mature sentient beings does not diminish, the desire to observe sentient beings' capacities does not diminish, the desire to teach Bodhisattvas does not diminish, and the desire to keep the seeds of the Three Jewels (Buddha, Dharma, Sangha) from being cut off does not diminish. The Tathagata's desires and goals are all guided by wisdom. Thus, the Tathagata's desires are all for the purpose of enabling all sentient beings to complete the supreme fruit of all-knowing wisdom (Buddha's wisdom), and to preach the essentials of the Dharma according to their circumstances. This is the seventh unique dharma of the Tathagata. English version: 'Furthermore, Shariputra! The Tathagata's diligence does not diminish. Because of the Tathagata's power of diligence, he universally does not abandon diligence in order to transform and liberate all sentient beings, so that those who listen to the Dharma do not feel weary, and the Tathagata has no attachment to those who listen to the Dharma. Observing their capacities, the Tathagata preaches the essentials of the Dharma accordingly, without becoming weary or stopping. When preaching the Dharma, he does not think of food, and during this time, he does not abandon sentient beings. The Tathagata has passed through as many Buddha lands as there are sands in the Ganges River, and if there is even one sentient being who has not been transformed and liberated, the Tathagata's actions of body, speech, and mind are not weary, and the three actions are light.

安發起精進如理勤行，令諸眾生得聖解脫。是為如來為諸眾生大精進力。此是如來第八不共佛法。

「複次舍利子！如來於一切處、一切種諸念無減。如來正念悉無忘失。何以故？諸佛如來相續現證阿耨多羅三藐三菩提果，所有一切眾生過去未來現在諸心，如來悉能任持觀察。如來於諸念中畢竟不復有所忘失，隨諸眾生一切心行而悉了知。如來不復思想觀視，正念無減，住三聚法了眾生根，解入眾生一切意樂，觀眾生行。如來亦無思惟伺察，說法無斷。所以者何？隨其如來念無減故，念即寂靜悉無忘失，即以是法為諸眾生廣大宣說。此是如來第九不共佛法。

「複次舍利子！如來等持無減。所有如來等持之法，即是一切法平等，如其所說諸法平等。何名如來等持無減？謂若真如平等即等持平等，若等持平等即諸如來平等。若入是平等法門，此即說名三摩呬多。若貪際平等，即離貪際平等。若瞋際平等，即離瞋際平等。若癡際平等，即離癡際平等。若有為際平等，即無為際平等。若生死際平等，即涅盤際平等。若入是平等法門，即名如來等持無減。何以故？由等持無減故即畢竟無減。又復如來等持之法，非眼相應，非耳、鼻、舌、身、意相應。如來於其諸根無所缺壞，不依止地界亦不依止水、火、風界，不

【現代漢語翻譯】現代漢語譯本：如來發起精進，如理如法地勤勉修行，使一切眾生獲得聖者的解脫。這就是如來為一切眾生所展現的偉大精進力量。這是如來的第八種不共佛法。再者，舍利子！如來在一切處、一切種類的念頭都沒有減少。如來的正念完全沒有遺忘。為什麼呢？因為諸佛如來相續不斷地現證阿耨多羅三藐三菩提（無上正等正覺）的果位，所有一切眾生過去、未來、現在的心念，如來都能任持觀察。如來在一切念頭中，畢竟不再有任何遺忘，隨著一切眾生的心行而完全了知。如來不再需要思想觀察，正念沒有減少，安住於三聚法（戒聚、定聚、慧聚），瞭解眾生的根器，理解並進入眾生的一切意樂，觀察眾生的行為。如來也沒有思惟伺察，說法沒有間斷。為什麼呢？因為如來的念頭沒有減少，念頭寂靜，完全沒有遺忘，就用這種法為一切眾生廣為宣說。這是如來的第九種不共佛法。再者，舍利子！如來的等持（禪定）沒有減少。如來所有的等持之法，就是一切法平等，如同所說諸法平等。什麼叫做如來的等持沒有減少呢？如果真如平等，就是等持平等；如果等持平等，就是諸如來平等。如果進入這種平等法門，這就叫做三摩呬多（等持）。如果貪的邊際平等，就是離貪的邊際平等；如果嗔的邊際平等，就是離嗔的邊際平等；如果癡的邊際平等，就是離癡的邊際平等；如果有為的邊際平等，就是無為的邊際平等；如果生死的邊際平等，就是涅槃的邊際平等。如果進入這種平等法門，就叫做如來的等持沒有減少。為什麼呢？因為等持沒有減少，所以就畢竟沒有減少。而且如來的等持之法，不與眼相應，也不與耳、鼻、舌、身、意相應。如來在諸根上沒有缺失損壞，不依賴地界，也不依賴水、火、風界，不

【English Translation】 English version: The Tathagata initiates diligence, practices diligently and righteously, enabling all sentient beings to attain the liberation of the saints. This is the great power of diligence that the Tathagata demonstrates for all sentient beings. This is the eighth unique Dharma of the Tathagata. Furthermore, Shariputra! The Tathagata's thoughts are not diminished in any place or in any way. The Tathagata's right mindfulness is completely without forgetfulness. Why is this so? Because the Buddhas and Tathagatas continuously realize the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and the Tathagata can uphold and observe all the past, future, and present thoughts of all sentient beings. The Tathagata, in all thoughts, ultimately has no forgetfulness, and fully understands the mental activities of all sentient beings. The Tathagata no longer needs to think or observe, right mindfulness is not diminished, abiding in the three aggregates of Dharma (morality, concentration, and wisdom), understanding the faculties of sentient beings, comprehending and entering into all the intentions of sentient beings, and observing the actions of sentient beings. The Tathagata also does not contemplate or investigate, and the Dharma is taught without interruption. Why is this so? Because the Tathagata's thoughts are not diminished, the thoughts are tranquil, and there is no forgetfulness, and with this Dharma, it is widely proclaimed to all sentient beings. This is the ninth unique Dharma of the Tathagata. Furthermore, Shariputra! The Tathagata's equanimity (samadhi) is not diminished. All the Tathagata's Dharma of equanimity is the equality of all Dharmas, just as the equality of all Dharmas is spoken of. What is meant by the Tathagata's equanimity not being diminished? If the equality of Suchness is the equality of equanimity, and if the equality of equanimity is the equality of all Tathagatas. If one enters this gate of equality, this is called Samahita (equanimity). If the boundary of greed is equal, then the boundary of non-greed is equal. If the boundary of anger is equal, then the boundary of non-anger is equal. If the boundary of delusion is equal, then the boundary of non-delusion is equal. If the boundary of conditioned is equal, then the boundary of unconditioned is equal. If the boundary of birth and death is equal, then the boundary of Nirvana is equal. If one enters this gate of equality, it is called the Tathagata's equanimity not being diminished. Why is this so? Because equanimity is not diminished, therefore it is ultimately not diminished. Moreover, the Tathagata's Dharma of equanimity is not associated with the eye, nor is it associated with the ear, nose, tongue, body, or mind. The Tathagata has no deficiency or damage in the faculties, does not rely on the earth element, nor does it rely on the water, fire, or wind elements, does not

依止欲界、色界、無色界，不依止此界他界。以無依止故即無所減，是為畢竟無減。以其如來等持無減故，即以此法為諸眾生廣大宣說，普令眾生獲得如來等持法門。此是如來第十不共佛法。

「複次舍利子！如來慧無減。如來勝慧云何能知？謂一切法不隨他信智。無眾生、壽者、補特伽羅、於法有所得智，無盡無礙解善巧之智，分別句義智，於一句中入百千劫加持宣說智，隨諸所問各各宣說斷疑惑智，於一切處無障礙智，建立三乘善宣說智，八萬四千心行悉了知智，八萬四千法蘊隨應說智。如是如來最上勝慧，無邊無際說不能盡。如其如來勝慧無減，即為眾生廣大宣說慧無盡法，此是如來第十一不共佛法。

「複次舍利子！如來解脫無減。何名如來解脫無減？所謂隨應悉令解脫。諸聲聞眾聞聲解脫，諸緣覺眾覺悟緣生而得解脫，諸佛世尊離諸障礙二取解脫。此說解脫者，先際諸佛已往、后際諸佛未至、現在諸佛不住。由是眼色二取解脫，耳聲、鼻香、舌味、身觸二取解脫，無取無著無依止解脫，心自性明亮故，智亦復然。此說名為一心相中相應勝慧，如來由是現證阿耨多羅三藐三菩提果。如其所證，即以此法為諸眾生廣大宣說。此是如來第十二不共佛法。

「複次舍利子！如來一切身業智為先導

【現代漢語翻譯】現代漢語譯本依止欲界（kāmadhātu，指眾生輪迴的慾望界）、色界（rūpadhātu，指有形物質的色界）、無色界（arūpadhātu，指無物質的無色界），不依止此界他界。因為沒有依止，所以沒有減少，這是究竟的無減。因為如來的等持沒有減少，就用這個法為眾生廣大的宣說，普遍讓眾生獲得如來的等持法門。這是如來的第十不共佛法。『再者，舍利子！如來的智慧沒有減少。如來的殊勝智慧如何能知？就是說一切法不隨他人的信智。沒有眾生、壽者、補特伽羅（pudgala，指人或個體）、對於法有所得的智慧，沒有窮盡沒有障礙的善巧智慧，分別句義的智慧，在一句話中進入百千劫加持宣說的智慧，隨著所問的各個問題分別宣說斷除疑惑的智慧，在一切處沒有障礙的智慧，建立三乘（triyāna，指聲聞乘、緣覺乘、菩薩乘）善巧宣說的智慧，八萬四千種心行全部了知的智慧，八萬四千法蘊（dharma-skandha，指佛法的分類）隨應宣說的智慧。像這樣如來最上殊勝的智慧，無邊無際說不能窮盡。因為如來的殊勝智慧沒有減少，就為眾生廣大的宣說智慧沒有窮盡的法，這是如來的第十一不共佛法。『再者，舍利子！如來的解脫沒有減少。什麼叫做如來的解脫沒有減少？就是說隨著相應的根性使他們都得到解脫。諸聲聞眾聽聞佛法而解脫，諸緣覺眾覺悟緣起而得到解脫，諸佛世尊離開一切障礙和二取（dvaya-grāha，指能取和所取）而解脫。這裡說的解脫，是過去諸佛已經到達，未來諸佛尚未到達，現在諸佛不住於此。由此，眼和色二取解脫，耳和聲、鼻和香、舌和味、身和觸二取解脫，沒有取著沒有依止的解脫，心自性明亮，智慧也是這樣。這叫做一心相中相應的殊勝智慧，如來由此現證阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）的果位。就像他所證悟的，就用這個法為眾生廣大的宣說。這是如來的第十二不共佛法。『再者，舍利子！如來的一切身業以智慧為先導。

【English Translation】 English version Relying on the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu), not relying on this realm or other realms. Because there is no reliance, there is no decrease, this is the ultimate non-decrease. Because the Tathagata's samadhi does not decrease, this Dharma is widely proclaimed to all beings, enabling them to attain the Tathagata's samadhi Dharma. This is the tenth unique Dharma of the Tathagata. 'Furthermore, Shariputra! The Tathagata's wisdom does not decrease. How can the Tathagata's supreme wisdom be known? It is that all dharmas do not follow the faith-wisdom of others. There is no wisdom of a sentient being, a life-span, a person (pudgala), or an attainment in the Dharma, the wisdom of skillful means that is inexhaustible and unobstructed, the wisdom of distinguishing the meaning of phrases, the wisdom of entering hundreds of thousands of kalpas in one phrase to bless and proclaim, the wisdom of proclaiming and cutting off doubts according to each question asked, the wisdom of being unobstructed in all places, the wisdom of establishing the three vehicles (triyāna) and skillfully proclaiming, the wisdom of knowing all eighty-four thousand mental activities, and the wisdom of proclaiming the eighty-four thousand dharma-skandhas (aggregates of teachings) accordingly. Such is the Tathagata's supreme wisdom, boundless and inexhaustible. Because the Tathagata's supreme wisdom does not decrease, the Dharma of inexhaustible wisdom is widely proclaimed to all beings. This is the eleventh unique Dharma of the Tathagata. 'Furthermore, Shariputra! The Tathagata's liberation does not decrease. What is meant by the Tathagata's liberation not decreasing? It means that liberation is granted according to the corresponding capacities. The Shravakas are liberated by hearing the Dharma, the Pratyekabuddhas are liberated by realizing dependent origination, and the Buddhas, the World Honored Ones, are liberated by being free from all obstacles and dualistic grasping (dvaya-grāha). This liberation is spoken of as the Buddhas of the past having already arrived, the Buddhas of the future not yet having arrived, and the Buddhas of the present not abiding. Therefore, the dualistic grasping of the eye and form is liberated, the dualistic grasping of the ear and sound, nose and smell, tongue and taste, body and touch are liberated, liberation without grasping, without attachment, without reliance, the mind's nature is bright, and so is wisdom. This is called the supreme wisdom corresponding to the one mind, by which the Tathagata realizes the fruit of Anuttara-samyak-sambodhi. Just as he has realized it, this Dharma is widely proclaimed to all beings. This is the twelfth unique Dharma of the Tathagata. 'Furthermore, Shariputra! All the Tathagata's bodily actions are led by wisdom.'

、隨智所行。以其如來身業具足故，一切眾生見佛身者悉得調伏，聞佛說法者悉得調伏，觀佛默然者悉得調伏，睹佛受食者悉得調伏，見佛威儀者悉得調伏，瞻佛眾相者悉得調伏。觀佛妙好者悉得調伏，瞻佛不可見頂相及放光者悉得調伏，見佛舉足下足於城邑聚落若入若出者悉得調伏。諸佛如來於四威儀道中，而無不為眾生作調伏事。此名如來身業智為先導、隨智慧行。此是如來第十三不共佛法。

「複次舍利子！如來一切語業智為先導、隨智慧行。何以故？諸佛世尊不說虛假之法，說無斷法，善樂說法。如來諸有語言，未知者令知，無高無下、無紆煩語、無屈曲語、無粗澀語、無惡戾語、無巇險語、善柔軟語、無衰朽語、無輕動語、無嬈惱語、無迅速語、無遲緩語，善分明語、善演說語、善了知語、妙說相、妙音聲、無破缺、無過失、極甘美廣大殊妙、無塵離塵、無垢無暗、顯煥無礙、和合明亮、神通無劣、音響不破、能生妙樂，身得歡喜、心極信順，息除貪愛、息除瞋恚、息除愚癡，降伏惡魔、制諸罪業、息邪異語、止不了語，如擊鼓音聲、如迦陵頻伽聲、如帝釋聲、如梵王聲、如海潮聲、如雲雷聲、如地振聲、如雁王聲、如孔雀王遊戲聲、如拘枳羅聲、如命命鳥聲、如鹿王聲、如箜篌聲，分明解了聲、悅

【現代漢語翻譯】現代漢語譯本：隨順智慧而行。因為如來身業圓滿具足，一切眾生見到佛身都能得到調伏，聽到佛說法都能得到調伏，觀察佛默然都能得到調伏，看到佛進食都能得到調伏，見到佛的威儀都能得到調伏，瞻仰佛的各種相好都能得到調伏，觀察佛的微妙美好都能得到調伏，瞻仰佛不可見的頂相以及佛放光都能得到調伏，見到佛在城邑聚落中行走、出入都能得到調伏。諸佛如來在行、住、坐、臥四種威儀中，無不為眾生做調伏之事。這稱為如來身業以智慧為先導，隨順智慧而行。這是如來的第十三種不共佛法。再者，舍利子！如來一切語業以智慧為先導，隨順智慧而行。為什麼呢？諸佛世尊不說虛假之法，說不間斷的法，樂於說法。如來的所有語言，使未知者知曉，沒有高低之分，沒有繁瑣的言語，沒有曲折的言語，沒有粗澀的言語，沒有惡毒的言語，沒有危險的言語，是善巧柔和的言語，沒有衰敗的言語，沒有輕率的言語，沒有惱人的言語，沒有快速的言語，沒有遲緩的言語，是善於分辨的言語，是善於演說的言語，是善於瞭解的言語，是微妙的說法，是微妙的音聲，沒有破缺，沒有過失，極其甘美廣大殊妙，沒有塵垢，遠離塵垢，沒有污垢和黑暗，顯明煥發沒有障礙，和諧明亮，神通沒有劣勢，音響不破，能產生微妙的快樂，使身體感到歡喜，內心極其信服順從，息滅貪愛，息滅嗔恚，息滅愚癡，降伏惡魔，制止各種罪業，息滅邪惡的言語，停止不了義的言語，如同擊鼓的聲音，如同迦陵頻伽（妙音鳥）的聲音，如同帝釋（天帝）的聲音，如同梵王（大梵天王）的聲音，如同海潮的聲音，如同云雷的聲音，如同大地振動的聲音，如同雁王的聲音，如同孔雀王遊戲的聲音，如同拘枳羅（杜鵑）的聲音，如同命命鳥的聲音，如同鹿王的聲音，如同箜篌的聲音，分明瞭解的聲音，悅耳的聲音。

【English Translation】 English version: Acting in accordance with wisdom. Because the Tathagata's (如來) bodily actions are complete, all sentient beings who see the Buddha's body are subdued, those who hear the Buddha's teachings are subdued, those who observe the Buddha's silence are subdued, those who see the Buddha eating are subdued, those who see the Buddha's dignified conduct are subdued, those who gaze upon the Buddha's various marks are subdued, those who observe the Buddha's subtle beauty are subdued, those who gaze upon the Buddha's invisible crown and the light emitted by the Buddha are subdued, and those who see the Buddha walking, entering, or leaving cities and villages are subdued. The Buddhas, the Tathagatas, in their four modes of conduct—walking, standing, sitting, and lying down—invariably work to subdue sentient beings. This is called the Tathagata's bodily actions being guided by wisdom and acting in accordance with wisdom. This is the thirteenth unique Dharma of the Tathagata. Furthermore, Shariputra (舍利子)! All of the Tathagata's verbal actions are guided by wisdom and act in accordance with wisdom. Why is this so? The Buddhas, the World Honored Ones, do not speak false teachings, they speak of the uninterrupted Dharma, and they delight in teaching the Dharma. All of the Tathagata's words cause the unknown to be known, they are without high or low, without verbose language, without crooked language, without coarse language, without malicious language, without dangerous language, they are skillful and gentle language, without decaying language, without frivolous language, without vexing language, without rapid language, without slow language, they are language that is good at distinguishing, language that is good at expounding, language that is good at understanding, they are subtle teachings, subtle sounds, without defects, without faults, extremely sweet, vast, and wonderful, without dust, free from dust, without defilement or darkness, clear and unobstructed, harmonious and bright, with unsurpassed spiritual powers, with unbroken sound, able to produce subtle joy, causing the body to feel joy, and the mind to be extremely faithful and obedient, extinguishing greed, extinguishing hatred, extinguishing ignorance, subduing demons, restraining all sins, extinguishing evil speech, stopping meaningless speech, like the sound of a drum, like the sound of a Kalavinka (迦陵頻伽) bird, like the sound of Indra (帝釋), like the sound of Brahma (梵王), like the sound of the ocean tide, like the sound of thunder, like the sound of the earth shaking, like the sound of a goose king, like the sound of a peacock king playing, like the sound of a Kokila (拘枳羅) bird, like the sound of a Jivajiva bird, like the sound of a deer king, like the sound of a harp, clear and understandable sounds, pleasing sounds.

意樂聞聲、甚深清亮無瘖啞聲，生妙樂聲、生善根聲，文句不斷聲、文句樂說聲、義句和合聲、法句和合聲，知時聲、順時聲、不越時聲，知自他根善演說聲，佈施莊嚴聲、持戒清凈聲、忍辱柔和聲、精進勇悍聲、禪定妙樂聲、智慧畢竟聲、大慈和合聲、大悲無倦聲、大喜明亮聲、大舍究竟聲，建立三乘聲、令三寶種不斷聲、安立三聚分位聲，三解脫門清凈聲、觀四諦聲、觀察智聲、不毀智者聲、諸聖稱讚聲，隨知虛空無量聲、諸相具足聲。舍利子、此如是等，是名如來一切語業智為先導、隨智慧行。此是如來第十四不共佛法。

「複次舍利子！如來意業智為先導、隨智慧行。何以故？如來心法而不可說，如來意法、識法，不可以智慧辯才而能測度。如來智慧，隨知一切眾生心、隨入一切眾生意、通達一切眾生智，諸法決定、諸等持法亦無他信，超越所緣離諸緣生，息除三有及諸惡趣，越諸魔法諸魔異，解脫諸諂幻法而悉遠離，舍我我所，去除無明癡暗覆蔽，修八正道離諸疑惑，與虛空等，法界平等而無差別。舍利子！如是等法，是為如來所有意業智為先導、隨智慧行。此是如來第十五不共佛法。

佛說大乘菩薩藏正法經卷第十五大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

【現代漢語翻譯】現代漢語譯本：

聽聞時，意樂清凈，聲音深邃清亮，沒有瘖啞之聲；產生美妙的樂聲，產生善根之聲；文句連貫不斷，樂於宣說文句；義理與文句和諧統一，佛法與文句和諧統一；知曉時機，順應時機，不超越時機；知曉自己和他人根器，善於演說；佈施莊嚴之聲，持戒清凈之聲，忍辱柔和之聲，精進勇猛之聲，禪定美妙之聲，智慧究竟之聲；大慈和諧之聲，大悲不倦之聲，大喜明亮之聲，大舍究竟之聲；建立三乘佛法之聲，令三寶種子不斷絕之聲，安立三聚（戒律）分位之聲；三解脫門清凈之聲，觀察四諦之聲，觀察智慧之聲；不譭謗智者之聲，諸聖者稱讚之聲；隨順知曉虛空無量之聲，諸相具足之聲。舍利子，這些等等，名為如來一切語業以智慧為先導，隨順智慧而行。這是如來的第十四種不共佛法。

又，舍利子！如來意業以智慧為先導，隨順智慧而行。為什麼呢？如來的心法不可言說，如來的意法、識法，不可以智慧辯才所能測度。如來的智慧，隨順知曉一切眾生的心，隨順進入一切眾生的意，通達一切眾生的智慧；諸法決定，諸等持法也無須依賴他人的信任；超越所緣，遠離諸緣而生；息滅三有（欲有、色有、無色有）以及諸惡趣；超越諸魔的魔法和魔的異端；解脫諸諂媚虛幻之法而完全遠離；捨棄我與我所，去除無明癡暗的覆蓋；修習八正道，遠離諸疑惑；與虛空相等，與法界平等而無差別。舍利子！這些等等的法，是如來所有意業以智慧為先導，隨順智慧而行。這是如來的第十五種不共佛法。 English version:

When hearing, the intention is pure, the sound is profound and clear, without any muffled sound; producing wonderful sounds of joy, producing sounds of good roots; the sentences are continuous and uninterrupted, joyful in explaining the sentences; the meaning and sentences are in harmony, the Dharma and sentences are in harmony; knowing the time, following the time, not exceeding the time; knowing the faculties of oneself and others, skillful in speaking; the sound of generosity and adornment, the sound of pure precepts, the sound of patience and gentleness, the sound of diligent effort, the sound of wonderful meditative joy, the sound of ultimate wisdom; the sound of great loving-kindness in harmony, the sound of great compassion without weariness, the sound of great joy and brightness, the sound of great equanimity; the sound of establishing the three vehicles, the sound of ensuring the continuity of the three jewels, the sound of establishing the three categories of precepts; the sound of the purity of the three doors of liberation, the sound of observing the four noble truths, the sound of observing wisdom; the sound of not slandering the wise, the sound of praise from the sages; the sound of knowing the immeasurable space, the sound of all characteristics being complete. Shariputra, these and others are called the Tathagata's all verbal actions being led by wisdom, following wisdom. This is the fourteenth unique Dharma of the Tathagata.

Furthermore, Shariputra! The Tathagata's mental actions are led by wisdom, following wisdom. Why is that? The Tathagata's mind Dharma is inexpressible, the Tathagata's intention Dharma, consciousness Dharma, cannot be measured by wisdom and eloquence. The Tathagata's wisdom, follows and knows the minds of all beings, follows and enters the intentions of all beings, understands the wisdom of all beings; all Dharmas are determined, all samadhi Dharmas do not rely on the trust of others; transcending the object of perception, being free from all conditions; extinguishing the three realms of existence (desire realm, form realm, formless realm) and all evil destinies; transcending all the magic of demons and the heresies of demons; liberating from all flattering and illusory Dharmas and completely abandoning them; abandoning self and what belongs to self, removing the covering of ignorance and darkness; cultivating the eightfold noble path, being free from all doubts; being equal to space, being equal to the Dharma realm without any difference. Shariputra! These and other Dharmas are the Tathagata's mental actions being led by wisdom, following wisdom. This is the fifteenth unique Dharma of the Tathagata.

【English Translation】 Intention in hearing, profound and clear sound without any muffled sound, producing wonderful sounds of joy, producing sounds of good roots, continuous sentences, joyful in explaining sentences, meaning and sentences in harmony, Dharma and sentences in harmony, knowing the time, following the time, not exceeding the time, knowing the faculties of oneself and others, skillful in speaking, the sound of generosity and adornment, the sound of pure precepts, the sound of patience and gentleness, the sound of diligent effort, the sound of wonderful meditative joy, the sound of ultimate wisdom, the sound of great loving-kindness in harmony, the sound of great compassion without weariness, the sound of great joy and brightness, the sound of great equanimity, the sound of establishing the three vehicles, the sound of ensuring the continuity of the three jewels, the sound of establishing the three categories of precepts, the sound of the purity of the three doors of liberation, the sound of observing the four noble truths, the sound of observing wisdom, the sound of not slandering the wise, the sound of praise from the sages, the sound of knowing the immeasurable space, the sound of all characteristics being complete. Shariputra, these and others are called the Tathagata's all verbal actions being led by wisdom, following wisdom. This is the fourteenth unique Dharma of the Tathagata. Furthermore, Shariputra! The Tathagata's mental actions are led by wisdom, following wisdom. Why is that? The Tathagata's mind Dharma is inexpressible, the Tathagata's intention Dharma, consciousness Dharma, cannot be measured by wisdom and eloquence. The Tathagata's wisdom, follows and knows the minds of all beings, follows and enters the intentions of all beings, understands the wisdom of all beings; all Dharmas are determined, all samadhi Dharmas do not rely on the trust of others; transcending the object of perception, being free from all conditions; extinguishing the three realms of existence (desire realm, form realm, formless realm) and all evil destinies; transcending all the magic of demons and the heresies of demons; liberating from all flattering and illusory Dharmas and completely abandoning them; abandoning self and what belongs to self, removing the covering of ignorance and darkness; cultivating the eightfold noble path, being free from all doubts; being equal to space, being equal to the Dharma realm without any difference. Shariputra! These and other Dharmas are the Tathagata's mental actions being led by wisdom, following wisdom. This is the fifteenth unique Dharma of the Tathagata.

佛說大乘菩薩藏正法經卷第十六

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯如來不思議品第四之餘

「複次舍利子！如來於過去世中，以無著無礙智見隨轉所轉。云何？舍利子！謂過去世諸佛剎中，若成若壞彼一切事，如來以算數方便而悉能知。又佛剎中所有一切藥草樹林而悉能知。又佛剎中所有一切眾生，眾類眾生施設而悉能知。又佛剎中所有一切眾生，種種性行、種種色相周遍廣大而悉能知。又佛剎中諸佛出世作諸化事，乃至一一廣為眾生宣說正法。或有眾生以聲聞法得化度者，或有眾生以緣覺法得化度者，或有眾生以大乘法得化度者，乃至佛剎廣大、諸苾芻眾廣大、壽量廣大、正法住世廣大，久近眾生飲食受用等事，乃至眾生出息入息，如是所有一切眾生過去世中一切諸相，若生若滅諸趣受生、種種根性、種種意樂，佛悉能知。如來以無著心任持了知彼一切法。諸心無邊諸心所起，如來以算數方便皆悉能知。如來以現量智如實觀察過去世中諸眾生心，如是如來最上勝智曾無間斷，為諸眾生如應說法。舍利子！此是如來第十六不共佛法。

「複次舍利子！如來於未來世中，以無著無礙智見隨轉所轉。云何？謂未來世中諸佛如來當出於世，佛悉能知。乃至未來劫火洞然

【現代漢語翻譯】現代漢語譯本：佛陀對舍利子說：『再者，舍利子！如來在過去世中，以無執著、無障礙的智慧見解，隨順著一切事物的變化而變化。』『如何理解呢？舍利子！』『在過去世的各個佛剎（佛所教化的世界）中，無論是成住還是壞空，所有這些事情，如來都能用算數的方法完全知曉。』『而且，佛剎中所有的一切藥草樹木，如來也都能知曉。』『而且，佛剎中所有的一切眾生，各種類別、各種施設的眾生，如來也都能知曉。』『而且，佛剎中所有的一切眾生，他們的種種習性、種種外貌，遍佈廣大，如來也都能知曉。』『而且，佛剎中諸佛出世所作的各種教化之事，乃至一一廣泛地為眾生宣說正法。』『有的眾生通過聲聞法（小乘佛法）得到教化度脫，有的眾生通過緣覺法（中乘佛法）得到教化度脫，有的眾生通過大乘法得到教化度脫。』『乃至佛剎廣大、諸比丘眾廣大、壽命廣大、正法住世廣大，以及長久或短暫的眾生飲食受用等事，乃至眾生的呼吸，像這樣所有一切眾生在過去世中的一切現象，無論是生還是滅，在各個輪迴中的受生，種種根性、種種意樂，佛都能知曉。』『如來以無執著的心，任持了知這一切法。』『諸心無邊，諸心所生起，如來都能用算數的方法完全知曉。』『如來以現量智（直接的、不通過推理的智慧）如實觀察過去世中諸眾生的心，像這樣，如來最上殊勝的智慧從未間斷，為諸眾生如其所應地說法。』『舍利子！這是如來的第十六種不共佛法（佛獨有的、不與他人共有的功德）。』『再者，舍利子！如來在未來世中，以無執著、無障礙的智慧見解，隨順著一切事物的變化而變化。』『如何理解呢？』『在未來世中，諸佛如來將要出現於世，佛都能知曉。』『乃至未來劫火（宇宙毀滅時的火焰）燃燒的時候，』

【English Translation】 English version: The Buddha said to Shariputra, 'Furthermore, Shariputra! The Tathagata, in the past lives, with unobstructed and unattached wisdom and insight, follows and transforms with all changes.' 'How is that? Shariputra!' 'In the past lives, in all Buddha-lands (worlds where Buddhas teach), whether they are forming or dissolving, the Tathagata can know all these things completely through calculation.' 'Moreover, the Tathagata can know all the herbs, trees, and forests in the Buddha-lands.' 'Moreover, the Tathagata can know all the beings in the Buddha-lands, all kinds and all arrangements of beings.' 'Moreover, the Tathagata can know all the beings in the Buddha-lands, their various natures and appearances, which are vast and extensive.' 'Moreover, the Tathagata can know all the teaching activities of the Buddhas who appear in the Buddha-lands, even to the extent of extensively proclaiming the Dharma to all beings.' 'Some beings are transformed and liberated through the Shravaka Dharma (Hinayana Buddhism), some through the Pratyekabuddha Dharma (Middle Vehicle Buddhism), and some through the Mahayana Dharma (Great Vehicle Buddhism).' 'Even the vastness of the Buddha-lands, the vastness of the Bhikshu Sangha (monk community), the vastness of the lifespan, the vastness of the Dharma's duration, and the long or short duration of beings' food and enjoyment, even the breathing of beings, all such phenomena of all beings in the past lives, whether they are born or die, their rebirths in various realms, their various faculties, and their various inclinations, the Buddha can know.' 'The Tathagata, with an unattached mind, upholds and knows all these dharmas.' 'All minds are boundless, and all that arises from the mind, the Tathagata can know completely through calculation.' 'The Tathagata, with direct wisdom (wisdom that is direct and not through reasoning), truly observes the minds of all beings in the past lives. In this way, the Tathagata's supreme and excellent wisdom has never been interrupted, and he teaches the Dharma to all beings as it is appropriate.' 'Shariputra! This is the sixteenth unique Dharma of the Tathagata (the Buddha's unique merits that are not shared with others).' 'Furthermore, Shariputra! The Tathagata, in the future lives, with unobstructed and unattached wisdom and insight, follows and transforms with all changes.' 'How is that?' 'In the future lives, all the Buddhas and Tathagatas who will appear in the world, the Buddha can know.' 'Even when the fire of the kalpa (the fire of cosmic destruction) burns,'

、大水漂溺、猛風吹鼓，或復諸佛剎土安然不動，至於諸佛剎中一切地界碎若微塵，及彼一切藥草樹林，至於一切星宿相狀，至於周遍諸佛剎中諸佛出世、緣覺出世、聲聞出世、菩薩成證，至於眾生出息入息、飲食受用等事。若行若住，乃至一切眾生周遍廣大，一一眾生各趣解脫，或聲聞乘、或緣覺乘、或復大乘得解脫者，而彼一切如來悉知。又復諸佛剎中周遍一切，一一眾生諸所生處及心心所諸所生起，而彼一切如來悉知。雖如是知，亦非如來未來世中於諸眾生有所任持，但于未來世中如應觀察，為諸眾生宣說正法。舍利子！此是如來第十七不共佛法。

「複次舍利子！如來於現在世中，以無著無礙智見隨轉所轉。云何？所謂現在十方一切諸佛剎土，如來以三種算數方便而悉能知。所有現在一切諸佛、一切菩薩、一切緣覺、一切聲聞，如來悉知。至於現在一切星宿相狀亦復遍知，及彼現在一切藥草樹林亦悉了知。至於十方一切地界碎若微塵，以算數方便而悉能知。又復十方一切水界如毛端量水滴上涌，又復十方一切火界迅速起滅，又復十方一切風界百種相狀周遍吹擊，以算數方便而悉能知。又復十方一切空界，假使聚如毛端之量，以算數方便亦悉能知。又復現在三種眾生界而悉能知。又復現在所有一切地獄眾

【現代漢語翻譯】現代漢語譯本大水漂流淹沒，狂風猛烈吹動，有的佛土安然不動，有的佛土一切地界碎裂如微塵，以及那裡的一切藥草樹林，一切星宿的形狀，乃至周遍所有佛土中諸佛出世、緣覺出世、聲聞出世、菩薩成就證悟，乃至眾生的呼吸、飲食受用等事。無論是行走還是站立，乃至一切眾生周遍廣大，每一個眾生各自趨向解脫，或是聲聞乘、或是緣覺乘、或是大乘而得解脫者，所有這一切如來都完全知曉。而且，在所有佛土中，周遍一切，每一個眾生所生之處以及心和心所生起的一切，所有這一切如來都完全知曉。雖然如此知曉，如來在未來世中也不會對眾生有所執著，只是在未來世中如實觀察，為眾生宣說正法。舍利子（Śāriputra）！這是如來的第十七種不共佛法。再者，舍利子（Śāriputra）！如來在現在世中，以無執著、無障礙的智慧見解隨順運轉。如何運轉呢？就是說，現在十方一切佛土，如來以三種算數方便都能完全知曉。所有現在的一切諸佛、一切菩薩、一切緣覺、一切聲聞，如來都完全知曉。乃至現在一切星宿的形狀也完全知曉，以及現在一切藥草樹林也完全了知。乃至十方一切地界碎裂如微塵，以算數方便都能完全知曉。而且，十方一切水界如毛端大小的水滴向上涌起，以及十方一切火界迅速生起和熄滅，以及十方一切風界百種形狀周遍吹擊，以算數方便都能完全知曉。而且，十方一切空界，即使聚集如毛端大小，以算數方便也能完全知曉。而且，現在三種眾生界也完全知曉。而且，現在所有一切地獄眾

【English Translation】 English version Great floods inundate, fierce winds blow, some Buddha lands remain still and unmoved, while in others, all the earth is shattered into dust, along with all the herbs, trees, and forests, the shapes of all the stars, and throughout all Buddha lands, the appearance of Buddhas, Pratyekabuddhas (solitary realizers), Śrāvakas (hearers), and Bodhisattvas attaining enlightenment, even the breathing, eating, and enjoyment of all beings. Whether walking or standing, and even all beings throughout the vast expanse, each seeking liberation, whether through the Śrāvakayāna (vehicle of hearers), Pratyekabuddhayāna (vehicle of solitary realizers), or Mahāyāna (Great Vehicle), all those who attain liberation, the Tathāgata (Buddha) knows completely. Moreover, in all Buddha lands, throughout everything, the place of birth of each being, and all that arises in their minds and mental states, the Tathāgata knows completely. Although knowing in this way, the Tathāgata does not hold onto any beings in the future, but in the future, observes accordingly and proclaims the Dharma (teachings) for the sake of all beings. Śāriputra, this is the seventeenth unique Dharma of the Tathāgata. Furthermore, Śāriputra, the Tathāgata, in the present world, with unobstructed and unattached wisdom and vision, follows the turning of events. How so? That is to say, in all Buddha lands of the ten directions in the present, the Tathāgata is able to know completely through three kinds of calculation methods. All the Buddhas, all the Bodhisattvas, all the Pratyekabuddhas, and all the Śrāvakas in the present, the Tathāgata knows completely. Even the shapes of all the stars in the present are known completely, and all the herbs, trees, and forests in the present are also completely known. Even the earth of the ten directions shattered into dust, can be completely known through calculation methods. Moreover, the water of the ten directions, like a drop of water the size of a hair tip rising up, and the fire of the ten directions rapidly arising and ceasing, and the wind of the ten directions blowing in a hundred different ways, can all be completely known through calculation methods. Moreover, the space of the ten directions, even if gathered to the size of a hair tip, can also be completely known through calculation methods. Moreover, the three realms of beings in the present are completely known. Moreover, all the hell beings in the present are

生界趣，彼所生因及所起因而悉能知。又復現在所有一切畜生界趣，彼所生因及所起因而悉能知。又復現在所有一切餓鬼界趣，彼所生因及所起因而悉能知。又復現在一切人趣，彼所生因及所滅因而悉能知。又復現在諸天界趣，彼所生因及所滅因而悉能知。又復現在一切眾生，及眾生心所應任持，若有煩惱、若離煩惱，而悉能知。又復現在一切眾生隨其根性，所應化度、不應化度，如來悉知。然佛如來亦無二種隨流識轉。如來以其入無二理最上法門，為諸眾生說。舍利子！此是如來第十八不共佛法。

「複次舍利子！如是十八不共佛法，如來以具足故，周遍十方一切世界，于大眾中光明顯照，圓具一切威光名稱最上吉祥希有之法。

「又舍利子！如來十八不共佛法，猶若虛空無有邊際，若能知其虛空邊際，即知如來不共佛法所有邊際。是故諸菩薩摩訶薩得聞如來如是十八不共佛法，聞已凈信，超越分別、離諸疑惑，后復生起身喜心喜，發希有想。」

爾時世尊欲重明斯義說伽陀曰：

「調伏聖者無過失，　　身語意業悉無動，　如應說法利眾生，　　此是勝尊不共法。　佛心無高亦無下，　　一切違順皆止息，　修無諍行解脫心，　　此是勝尊不共法。　佛調伏尊無失念，　　解脫行法

【現代漢語翻譯】現代漢語譯本『能完全知曉』過去世一切畜生道的眾生，他們出生的原因和產生的條件。『能完全知曉』現在世一切畜生道的眾生，他們出生的原因和產生的條件。『能完全知曉』現在世一切餓鬼道的眾生，他們出生的原因和產生的條件。『能完全知曉』現在世一切人道的眾生，他們出生的原因和滅亡的條件。『能完全知曉』現在世一切天道的眾生，他們出生的原因和滅亡的條件。『能完全知曉』現在世一切眾生，以及眾生心中所應承受的，無論是煩惱還是脫離煩惱的狀態。『能完全知曉』現在世一切眾生，根據他們的根性，哪些應該被教化，哪些不應該被教化，如來都完全知曉。然而，佛如來也沒有兩種隨順世俗的認識。如來以其進入無二之理的最上法門，為眾生說法。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這是如來的第十八種不共佛法。『再者，舍利子！』如來因為具足這十八種不共佛法，所以能夠周遍十方一切世界，在大眾之中光明照耀，圓滿具備一切威光、名稱、最上吉祥和稀有之法。『又，舍利子！』如來的十八種不共佛法，就像虛空一樣沒有邊際，如果能夠知道虛空的邊際，就能知道如來不共佛法的所有邊際。因此，諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）聽聞如來這樣的十八種不共佛法后，會產生清凈的信心，超越分別，遠離疑惑，之後還會生起身心的喜悅，併產生稀有的想法。那時，世尊爲了再次闡明這個道理，說了偈頌：『調伏的聖者沒有過失，身語意業都寂靜不動，如理如法地為眾生說法，這是至尊的不共之法。佛心既不高也不低，一切違逆和順從都止息，修持無諍之行，解脫心，這是至尊的不共之法。佛調伏尊者沒有失念，解脫的行法』

【English Translation】 English version '[He] fully knows' the past lives of all beings in the animal realm, the causes of their birth and the conditions that led to it. '[He] fully knows' the present lives of all beings in the animal realm, the causes of their birth and the conditions that led to it. '[He] fully knows' the present lives of all beings in the hungry ghost realm, the causes of their birth and the conditions that led to it. '[He] fully knows' the present lives of all beings in the human realm, the causes of their birth and the conditions that led to their extinction. '[He] fully knows' the present lives of all beings in the heavenly realm, the causes of their birth and the conditions that led to their extinction. '[He] fully knows' all present beings, and what their minds should bear, whether it is affliction or freedom from affliction. '[He] fully knows' all present beings, according to their nature, who should be taught and who should not be taught. The Tathagata (如來, Thus Come One) has no dualistic worldly knowledge. The Tathagata, by entering the supreme Dharma gate of non-duality, teaches the Dharma to all beings. Śāriputra (舍利子, one of the ten great disciples of the Buddha, known for his wisdom)! This is the eighteenth unique Dharma of the Tathagata. 'Furthermore, Śāriputra!' Because the Tathagata is complete with these eighteen unique Dharmas, he can illuminate all worlds in the ten directions, shining brightly among the assembly, fully possessing all majestic light, names, supreme auspiciousness, and rare Dharmas. 'Moreover, Śāriputra!' The eighteen unique Dharmas of the Tathagata are like space, without limit. If one can know the limit of space, one can know the limit of the unique Dharmas of the Tathagata. Therefore, when the Bodhisattva-mahāsattvas (菩薩摩訶薩, great Bodhisattvas) hear of these eighteen unique Dharmas of the Tathagata, they will develop pure faith, transcend discrimination, be free from doubt, and then generate joy in body and mind, and have rare thoughts. At that time, the World Honored One, wishing to further clarify this meaning, spoke the following verses: 'The tamed sage has no faults, his actions of body, speech, and mind are all still, he teaches the Dharma to benefit beings as it should be, this is the unique Dharma of the Supreme One. The Buddha's mind is neither high nor low, all opposition and compliance cease, he cultivates the practice of non-contention, liberating the mind, this is the unique Dharma of the Supreme One. The Buddha, the tamed one, has no loss of mindfulness, the practice of liberation.'

悉了知，　四無礙解已圓明，　　此是勝尊不共法。　如來行住及坐臥，　　一切皆住等引心，　無眾生想無亂心，　　此是勝尊不共法。　善逝已無種種想，　　諸佛剎土及眾生，　起平等行大名稱，　　此是勝尊不共法。　佛心無不抉擇舍，　　決定正道善觀察，　分別離分別都無，　　此是勝尊不共法。　能仁不減善法欲，　　悲方便門常所行，　調伏無量諸群生，　　此是勝尊不共法。　精進曾無少減缺，　　調伏諸見廣無邊，　善調身語意亦然，　　此是勝尊不共法。　如來不減于正念，　　覺了菩提詣道場，　於法覺了無覺心，　　此是勝尊不共法。　佛無分別離分別，　　平等安住等持心，　諸法決定無所依，　　此是勝尊不共法。　佛慧剎那悉決了，　　諸眾生行而悉知，　隨其意樂闡法門，　　此是勝尊不共法。　隨聲悟解曰聲聞，　　想緣生法名緣覺，　離著無垢等虛空，　　此大舍心不思議。　宿昔安住無覺心，　　自性解脫心任持，　彼解脫法隨應宣，　　此是勝尊不共法。　現威儀道眾所瞻，　　直身端視入城邑，　相好莊嚴眾威光，　　眾生睹者皆調伏。　眾生睹佛真實光，　　多俱胝眾獲妙樂，　蒙光照觸調伏生，　　此是勝尊

【現代漢語翻譯】現代漢語譯本完全通曉一切，四無礙解（四種無礙的辯才）已經圓滿明澈，這是至尊佛陀不共的功德。如來（佛陀）行走、站立、坐著、躺臥，一切時都安住于等引心（禪定狀態），沒有眾生之想，沒有散亂之心，這是至尊佛陀不共的功德。善逝（佛陀）已無種種分別之想，對於諸佛剎土（佛的國土）和眾生，發起平等之行，具有大名聲，這是至尊佛陀不共的功德。佛陀的心沒有不決斷捨棄的，對於決定正道善於觀察，分別和離分別都已不存在，這是至尊佛陀不共的功德。能仁（佛陀）不減少對善法的慾望，以慈悲方便之門常常實行，調伏無量眾生，這是至尊佛陀不共的功德。精進從不稍減，調伏各種無邊的見解，善於調伏身、語、意，這也是至尊佛陀不共的功德。如來（佛陀）的正念從不減少，覺悟菩提（覺悟的智慧）到達道場，對於法（真理）的覺悟沒有覺悟之心，這是至尊佛陀不共的功德。佛陀沒有分別和離分別，平等安住于等持心（禪定狀態），諸法（一切事物）的決定沒有所依賴，這是至尊佛陀不共的功德。佛陀的智慧剎那間完全決斷，對於眾生的行為完全知曉，隨順他們的意願闡述佛法，這是至尊佛陀不共的功德。隨聽聞佛法而悟解的稱為聲聞（聽聞佛陀教誨而得解脫的人），以因緣生法而思惟的稱為緣覺（通過觀察因緣而自我覺悟的人），離執著無垢如虛空，這種大舍心不可思議。過去安住于無覺之心，自性解脫的心任運保持，他們解脫的法隨應宣說，這是至尊佛陀不共的功德。顯現威儀之道為眾人所瞻仰，身體端正地進入城邑，相好莊嚴，威光顯赫，眾生見到都能被調伏。眾生見到佛陀真實的光明，無數眾生獲得妙樂，蒙受光明照耀和觸碰而得到調伏，這是至尊佛陀不共的功德。

【English Translation】 English version Fully knowing all, The four unobstructed knowledges (four kinds of unimpeded eloquence) are already complete and clear; this is the unique dharma of the Supreme One (Buddha). The Tathagata (Buddha) walking, standing, sitting, and lying down, at all times dwells in the mind of equanimity (samadhi), Without the thought of sentient beings, without a distracted mind, this is the unique dharma of the Supreme One. The Sugata (Buddha) is free from all kinds of discriminating thoughts; regarding the Buddha-lands (Buddha's realms) and sentient beings, He initiates equal conduct, possessing great renown; this is the unique dharma of the Supreme One. The Buddha's mind has nothing that it does not decisively relinquish; he is skilled in observing the determined right path, Discrimination and non-discrimination are both absent; this is the unique dharma of the Supreme One. The Muni (Buddha) does not diminish his desire for virtuous dharmas; he constantly practices the path of compassion and skillful means, Subduing immeasurable sentient beings; this is the unique dharma of the Supreme One. His diligence never diminishes; he subdues all kinds of boundless views, He is skilled in subduing body, speech, and mind; this is also the unique dharma of the Supreme One. The Tathagata (Buddha)'s mindfulness never diminishes; having awakened to Bodhi (enlightened wisdom), he arrives at the Bodhi-mandala (place of enlightenment), His awakening to the Dharma (truth) is without a mind of awakening; this is the unique dharma of the Supreme One. The Buddha has no discrimination or non-discrimination; he dwells equally in the mind of equanimity (samadhi), The determination of all dharmas (all things) is without reliance; this is the unique dharma of the Supreme One. The Buddha's wisdom completely decides in an instant; he fully knows the actions of all sentient beings, He expounds the Dharma according to their inclinations; this is the unique dharma of the Supreme One. Those who awaken through hearing the Dharma are called Sravakas (those who attain liberation by hearing the Buddha's teachings); those who contemplate the arising of conditioned dharmas are called Pratyekabuddhas (those who attain self-enlightenment through observing conditions), Free from attachment, pure like space; this great renunciation is inconceivable. In the past, he dwelt in a mind without awareness; the mind of self-liberation is naturally maintained, The Dharma of their liberation is proclaimed accordingly; this is the unique dharma of the Supreme One. He manifests the path of dignified conduct, admired by all; he enters the city with an upright body and gaze, His auspicious marks are adorned, his majestic light is brilliant; sentient beings who see him are all subdued. Sentient beings who see the true light of the Buddha, countless beings attain wonderful joy, Being illuminated and touched by the light, they are subdued; this is the unique dharma of the Supreme One.

不共法。　佛以一音演說法，　　隨眾生意悉能聞，　如聲對響理相應，　　此是勝尊不共法。　善逝心業本無有，　　智所作業悉不忘，　聖智隨入眾生心，　　此是勝尊不共法。　禪定等持善相應，　　一切戲論無所行，　平等行法等虛空，　　此是勝尊不共法。　如來悉知過去世，　　轉一切法無障礙，　解脫智了諸趣中，　　此是勝尊不共法。　所有世間未來法，　　當有所得或無得，　眾生剎土及如來，　　佛悉了知無懈倦。　佛心曾無諸散亂，　　未來世中隨觀察，　眾生及法知亦然，　　此是勝尊不共法。　現在世中諸所轉，　　如來悉知無所著，　佛調御者等虛空，　　此是勝尊不共法。　如來所有不共法，　　而十八種不思議，　如實開明若虛空，　　菩薩應當生凈信。

「舍利子！如來以具足如是十八不共佛法故，如來、應供、正等正覺了知勝處，于大眾中作師子吼轉妙梵輪，余諸沙門婆羅門天人魔梵悉不能轉，無與如來同其法者。

「舍利子！諸住信菩薩得聞如來如是不思議法，聞已當生清凈信樂，超越分別、離諸疑惑，后復生起身喜心喜，發希有想。

慈悲喜捨品第五之一

「複次舍利子！彼住信菩薩，諸佛世尊審知其器，堪可

【現代漢語翻譯】現代漢語譯本不共法（指佛陀獨有的、不與其他修行者相同的特質）。佛陀用一種聲音說法，卻能讓所有眾生根據各自的理解聽到，如同聲音與迴響相互應和，這是至尊佛陀的不共之法。善逝（佛陀的稱號）的心意和行為本無造作，所有通過智慧所做的事情都不會遺忘，聖者的智慧能深入眾生的內心，這是至尊佛陀的不共之法。禪定和等持（專注的狀態）與善法相應，一切戲論（無意義的言語）都無法干擾，平等地行持佛法如同虛空一般，這是至尊佛陀的不共之法。如來（佛陀的稱號）完全知曉過去世的一切，能無障礙地轉變一切法，在解脫的智慧中明瞭所有輪迴的去處，這是至尊佛陀的不共之法。所有世間未來將要發生的事情，無論是將有所得還是無所得，眾生的世界、國土以及如來，佛陀都能完全知曉，沒有絲毫懈怠。佛陀的心中從沒有散亂，在未來世中也能隨意觀察，對於眾生和佛法也同樣了知，這是至尊佛陀的不共之法。現在世間所發生的一切，如來都能完全知曉，沒有任何執著，佛陀的調御（教導）如同虛空一般，這是至尊佛陀的不共之法。如來所擁有的不共之法，共有十八種不可思議的特質，如實地開顯，如同虛空一般，菩薩應當生起清凈的信心。

『舍利子（佛陀的十大弟子之一）！如來因為具足這十八種不共佛法，所以如來、應供（值得供養者）、正等正覺（完全覺悟者）才能了知殊勝之處，在大眾中發出獅子吼（比喻佛陀說法時的威嚴），轉動微妙的梵輪（比喻佛陀的教法），其餘的沙門（出家修行者）、婆羅門（古印度祭司）、天人、魔、梵天都不能轉動，沒有人能與如來在佛法上相提並論。』

『舍利子！那些安住于信心的菩薩，聽聞如來如此不可思議的佛法后，應當生起清凈的信心和喜悅，超越分別念，遠離一切疑惑，之後還會生起身心的喜悅，併產生稀有的想法。』

慈悲喜捨品第五之一

『再者，舍利子！那些安住于信心的菩薩，諸佛世尊會仔細觀察他們的根器，認為他們堪能接受佛法，

【English Translation】 English version The Unique Qualities (of a Buddha). The Buddha speaks with one voice, yet all beings hear according to their understanding, Like a sound and its echo corresponding, this is the unique quality of the Supreme One. The actions and intentions of the Sugata (Buddha's epithet) are without fabrication, and all actions done through wisdom are not forgotten, The wisdom of the Sage penetrates the minds of beings, this is the unique quality of the Supreme One. Samadhi (meditative absorption) and equanimity are in harmony with virtue, all frivolous talk finds no place, Practicing the Dharma equally, like the void, this is the unique quality of the Supreme One. The Tathagata (Buddha's epithet) fully knows all of the past, and can transform all dharmas without obstruction, In the wisdom of liberation, he understands all realms of existence, this is the unique quality of the Supreme One. All future events in the world, whether there will be gain or no gain, The worlds of beings, lands, and the Tathagata, the Buddha knows completely without any weariness. The Buddha's mind is never scattered, and he can observe at will in the future, He knows beings and the Dharma as well, this is the unique quality of the Supreme One. All that transpires in the present, the Tathagata knows completely without attachment, The Buddha's guidance is like the void, this is the unique quality of the Supreme One. The unique qualities of the Tathagata, are eighteen in number, and are inconceivable, Revealed truthfully, like the void, Bodhisattvas should generate pure faith.

'Shariputra (one of the Buddha's ten principal disciples)! Because the Tathagata is endowed with these eighteen unique qualities of a Buddha, the Tathagata, the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one) knows the supreme state, and in the assembly roars the lion's roar (a metaphor for the Buddha's authoritative teaching), turns the wondrous wheel of Dharma (a metaphor for the Buddha's teachings), which other shramanas (ascetics), brahmins (ancient Indian priests), gods, demons, and Brahmas cannot turn, and no one is equal to the Tathagata in the Dharma.'

'Shariputra! Those Bodhisattvas who abide in faith, upon hearing such inconceivable Dharma of the Tathagata, should generate pure faith and joy, transcend discrimination, and be free from all doubts, and then generate joy in body and mind, and give rise to a sense of wonder.'

The Chapter on Loving-Kindness, Compassion, Joy, and Equanimity, Part Five, Section One

'Furthermore, Shariputra! Those Bodhisattvas who abide in faith, the Buddhas, the World Honored Ones, carefully observe their capacities, deeming them capable of receiving the Dharma,

任持菩薩藏正法之器、是諸佛法器，如是知已即詣其所，隨應為說菩提道法。

「舍利子！以是緣故，當知住信菩薩是大法器。

「舍利子！我念過去世阿僧祇劫前，復過無量不思議阿僧祇劫數，爾時有佛出現世間，其名大蘊如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛于其世間天人阿修羅、沙門婆羅門等諸大眾中，以自通力圓證聖果。為諸大眾宣說正法，初善中善後善，文義深遠純一無雜，圓滿清白梵行之相。舍利子！彼大蘊如來、應供、正等正覺諸眾會中，有七十二那庾多聲聞大眾，皆是阿羅漢，諸漏已盡無復煩惱，心得自在到于彼岸。彼時有國名最勝幢，有大國王名最勝壽。正法治化，國土廣大安隱豐樂，人民熾盛。其王有子名精進行，色相端嚴人所樂觀，宿種善根，已曾親近過去百千那庾多俱胝諸佛如來恭敬供養。

「是時太子與自官屬止一殊妙大園苑中。爾時大蘊如來、應供、正等正覺知其精進行太子是佛法器，堪可任持菩薩藏正法之器，如是知已即詣園苑。到已爾時處於空中為精進行太子說菩提道法。彼佛告言：『太子！此中何名為菩提道？謂於一切眾生起慈波羅蜜多隨轉攝法，此即名為菩提道。

「『復何名為一切眾生慈波羅

【現代漢語翻譯】現代漢語譯本：能夠承擔菩薩藏正法的器皿，是諸佛的法器，像這樣瞭解之後就去到他們那裡，根據情況為他們宣說菩提道法。『舍利子！因為這個緣故，應當知道安住于信心的菩薩是大的法器。『舍利子！我回憶過去世阿僧祇劫之前，又經過無量不可思議阿僧祇劫數，那時有佛出現於世間，他的名字是大蘊如來（Mahāskandha Tathāgata，如來十號之一）、應供（Arhat，值得供養者）、正等正覺（Samyaksaṃbuddha，完全覺悟者）、明行足（Vidyācaraṇasaṃpanna，具有智慧和德行者）、善逝（Sugata，善於逝去者）、世間解（Lokavid，瞭解世間者）、無上士（Anuttara，無上者）、調御丈夫（Puruṣadamyasārathi，調御丈夫者）、天人師（Śāstā devamanuṣyāṇām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受尊敬者）。那位佛在世間的天人、阿修羅、沙門、婆羅門等大眾中，以自己的神通力圓滿證得聖果。為大眾宣說正法，開始是善的，中間是善的，最後也是善的，文辭和意義深遠純正沒有雜染，圓滿清凈的梵行之相。舍利子！那位大蘊如來、應供、正等正覺的眾會中，有七十二那庾多（nayuta，數量單位）聲聞大眾，他們都是阿羅漢（Arhat，斷盡煩惱者），諸漏已盡沒有煩惱，心得到自在到達彼岸。那時有一個國家名叫最勝幢，有一位大國王名叫最勝壽。以正法治理教化，國土廣大安穩富饒，人民興盛。國王有一個兒子名叫精進行，容貌端正令人喜愛，宿世種下善根，曾經親近過去百千那庾多俱胝（koti，數量單位）諸佛如來，恭敬供養。『當時太子和他的官屬居住在一個特別美好的大園林中。那時大蘊如來、應供、正等正覺知道精進行太子是佛法的器皿，堪能承擔菩薩藏正法的器皿，像這樣瞭解之後就去到園林。到達后，當時在空中為精進行太子宣說菩提道法。那位佛告訴他說：『太子！這裡什麼叫做菩提道？就是對於一切眾生生起慈波羅蜜多（maitrī pāramitā，慈愛波羅蜜）隨順轉化的攝受法，這就叫做菩提道。『又什麼叫做一切眾生慈波羅蜜多？』

【English Translation】 English version: Those who are vessels for upholding the Bodhisattva's treasury of the true Dharma, are vessels of all Buddhas. Having understood this, they go to them and, according to the situation, explain the path of Bodhi. 'Shariputra! For this reason, you should know that a Bodhisattva who dwells in faith is a great vessel of Dharma.' 'Shariputra! I recall that in the past, before countless asamkhya kalpas, there was a Buddha who appeared in the world, named Mahāskandha Tathāgata (The Tathagata of Great Aggregates), Arhat (Worthy of offerings), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣadamyasārathi (Tamer of Men), Śāstā devamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavat (Blessed One). That Buddha, among the great assembly of gods, humans, asuras, shramanas, and brahmins in the world, fully realized the holy fruit through his own spiritual powers. He proclaimed the true Dharma to the great assembly, which was good in the beginning, good in the middle, and good in the end, with profound and pure meaning, and the appearance of a complete and pure Brahma-faring. Shariputra! In the assembly of that Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha, there were seventy-two nayutas (a unit of number) of Shravaka disciples, all of whom were Arhats (those who have extinguished all defilements), their outflows were exhausted, they had no more afflictions, their minds were free, and they had reached the other shore. At that time, there was a country named Most Victorious Banner, and a great king named Most Victorious Life. He governed and transformed the country with the true Dharma. The country was vast, peaceful, prosperous, and the people were flourishing. The king had a son named Vigorous Practice, whose appearance was handsome and pleasing to the eye. He had planted good roots in past lives and had been close to and respectfully made offerings to hundreds of thousands of nayutas kotis (a unit of number) of Buddhas in the past.' 'At that time, the prince and his officials were residing in a particularly beautiful large garden. At that time, Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha, knew that Prince Vigorous Practice was a vessel of the Buddha's Dharma, capable of upholding the Bodhisattva's treasury of the true Dharma. Having understood this, he went to the garden. Upon arriving, he spoke the path of Bodhi to Prince Vigorous Practice in the air. That Buddha said, 'Prince! What is called the path of Bodhi here? It is the Dharma of embracing and transforming all beings with the Maitrī pāramitā (perfection of loving-kindness), and this is called the path of Bodhi.' 'And what is called the Maitrī pāramitā of all beings?'

蜜多？太子！所謂菩薩于眾生界行廣大慈。彼眾生界如虛空界，譬如虛空寥廓廣大；菩薩慈心亦復如是，于眾生界及眾生聚中無不廣大慈心周遍。太子當知，如眾生界無有限量，菩薩慈觀亦復無量。又如虛空無邊際故，而眾生界亦無邊際。以其眾生無邊際故，慈心亦復無其邊際。太子當知，彼眾生界其數廣多，非同地界水火風界。今說譬喻以明斯義，顯眾生界廣多無量。太子！譬如東方殑伽沙數等諸世界，南西北方四維上下週遍十方殑伽沙數等諸世界，而彼一切同一大海，大水充滿同一源流。以彼如是十方一切殑伽沙等諸世界中諸眾生聚破為百分，乃至如彼一毛端量，舉一水滴次復如前以其殑伽沙等眾生數量為半百分，乃至如彼一毛端量舉一水滴。次復如前以其殑伽沙等眾生數量復破半百，乃至如彼一毛端量。太子！如前所說彼大水蘊，以其算數方便，不能比等眾生界數無量無邊。而眾生界無量無邊故，菩薩慈心亦復如是。太子！于汝意云何？所有菩薩慈觀善根，汝可知其量不？』太子白言：『不也。世尊！不也。善逝！』佛言：『太子！菩薩摩訶薩慈觀善根，無量無邊亦復如是。

「『複次太子！菩薩慈心能自隨護、作他利益，以慈心故於他無瞋亦無懈倦，離諸忿恚、息諸過失，不見違順，表示清凈，滅諸垢

【現代漢語翻譯】現代漢語譯本：蜜多（Mita）？太子！所謂菩薩在眾生界施行廣大的慈悲。這眾生界如同虛空界一樣，譬如虛空遼闊廣大；菩薩的慈心也像這樣，對於眾生界以及眾生聚集之處，無不以廣大的慈心周遍覆蓋。太子應當知道，如同眾生界沒有邊際，菩薩的慈悲觀照也同樣是無量的。又如虛空沒有邊際，所以眾生界也沒有邊際。因為眾生沒有邊際，慈心也同樣沒有邊際。太子應當知道，那眾生界的數量廣大眾多，不同於地界、水界、火界、風界。現在說個比喻來闡明這個道理，顯示眾生界的廣大眾多無量。太子！譬如東方恒河沙數（殑伽沙，Ganga sand）等諸世界，南方、西方、北方、四維、上下週遍十方恒河沙數等諸世界，而它們一切都如同一個大海，大水充滿，源流相同。把這十方一切恒河沙數等諸世界中的眾生聚集之處分成一百份，乃至像一根毛髮尖端那麼大的量，取出一滴水，然後又像之前那樣，把恒河沙數等眾生的數量分成一半，乃至像一根毛髮尖端那麼大的量，取出一滴水。然後又像之前那樣，把恒河沙數等眾生的數量再分成一半，乃至像一根毛髮尖端那麼大的量。太子！像前面所說的那大水蘊，用算數的方法，也不能比得上眾生界數量的無量無邊。而眾生界無量無邊，菩薩的慈心也像這樣。太子！你認為如何？所有菩薩慈悲觀照的善根，你能夠知道它的量嗎？』太子回答說：『不能。世尊！不能。善逝！』佛說：『太子！菩薩摩訶薩慈悲觀照的善根，無量無邊也像這樣。『再者，太子！菩薩的慈心能夠自我守護、利益他人，因為有慈心，所以對他人沒有嗔恨也沒有懈怠，遠離各種憤怒和怨恨，平息各種過失，不分別順逆，表示清凈，滅除各種污垢。

【English Translation】 English version: Mita? Prince! What is meant by a Bodhisattva practicing great compassion in the realm of sentient beings? This realm of sentient beings is like the realm of space, just as space is vast and boundless; the Bodhisattva's compassionate mind is also like this, encompassing all sentient beings and their gatherings with great compassion. Prince, you should know that just as the realm of sentient beings is without limit, the Bodhisattva's compassionate observation is also immeasurable. Furthermore, just as space has no boundaries, so too does the realm of sentient beings have no boundaries. Because sentient beings are without limit, compassion is also without limit. Prince, you should know that the number of sentient beings is vast and numerous, unlike the realms of earth, water, fire, and wind. Now, I will give an analogy to clarify this point, showing the vastness and immeasurability of the realm of sentient beings. Prince! For example, the worlds as numerous as the sands of the Ganges River (殑伽沙, Ganga sand) in the east, and the worlds as numerous as the sands of the Ganges River in the south, west, north, four intermediate directions, and above and below, pervading the ten directions, all of them are like one great ocean, filled with water from the same source. If we divide the gatherings of sentient beings in all these worlds as numerous as the sands of the Ganges River in the ten directions into one hundred parts, down to the size of a single hair tip, and take one drop of water, and then again, as before, divide the number of sentient beings as numerous as the sands of the Ganges River into half, down to the size of a single hair tip, and take one drop of water. Then again, as before, divide the number of sentient beings as numerous as the sands of the Ganges River into half again, down to the size of a single hair tip. Prince! The great mass of water mentioned earlier, using mathematical methods, cannot be compared to the immeasurable and boundless number of sentient beings. And because the realm of sentient beings is immeasurable and boundless, the Bodhisattva's compassionate mind is also like this. Prince! What do you think? Can you know the measure of all the roots of good from the Bodhisattva's compassionate observation?』 The Prince replied, 『No, World Honored One! No, Sugata!』 The Buddha said, 『Prince! The roots of good from the Bodhisattva Mahasattva's compassionate observation are immeasurable and boundless, just like this.』『Furthermore, Prince! The Bodhisattva's compassionate mind can protect oneself and benefit others. Because of compassion, one has no hatred or laziness towards others, is free from all anger and resentment, pacifies all faults, does not distinguish between compliance and opposition, expresses purity, and extinguishes all defilements.』

穢。于身語心常生妙樂，蠲除雜染息諸怖畏，善護恚惡、起清凈意，滅諸鬥戰不執刀杖，向解脫門離諸損害。所有一切諂曲心意、雜亂詞句虛假語言，皆悉遠離，順善財利資養身命。帝釋梵王常所恭敬，威德莊嚴智者稱讚。護諸愚者、護持梵行，不著欲界。解脫道等一切出生而善攝受，非所愛樂諸有福行，亦不積集一切勝上諸有福行，而常增長。三十二相八十種好以為莊嚴，一切下劣殘缺諸根亦悉遣除。順向善趣涅盤正道，一切惡趣剎那止息，一切法愛而自喜樂。諸欲受用大富王位，增上適悅悉無愛著。于諸眾生起平等心，而行佈施離諸異想。一切戒學順向修習，諸毀戒者善為作護。現忍辱力，遠離惡魔憍慢等事。發勤精進出離正行，于禪定解脫等持等至，根本煩惱以決定心而求出離。勝慧凈因，出生一切慈聞總持，自分他分悉無違害，息除一切魔煩惱分。行住坐臥增長一切妙樂和合，除蕩一切不善自性及諸作意。慚愧妙香而常塗飾，消滅一切惡趣障難及煩惱等。常起慈心救護世間，以大慈心棄捨己樂隨與他樂。

「『複次太子！諸聲聞人所起慈心但唯自利，菩薩慈心而常利益一切眾生。又復當知，初發心菩薩行眾生緣慈，修行位菩薩行法緣慈，得忍菩薩行無緣慈。太子！如是所說皆是菩薩摩訶薩行大慈心。若

【現代漢語翻譯】現代漢語譯本（菩薩）身語意常生妙樂，去除各種雜染，平息一切怖畏，善於守護嗔恚和邪惡，生起清凈的意念，滅除一切爭鬥，不執著刀杖，走向解脫之門，遠離一切損害。所有一切諂媚虛偽的心意、雜亂的言辭和虛假的語言，都完全遠離，順應善良的財富，資養身命。帝釋（Indra，天神之王）和梵王（Brahma，創造之神）常常恭敬，以威德莊嚴，受到智者的稱讚。護持愚昧的人，護持清凈的修行，不執著于欲界（Kāmadhātu，慾望的領域）。解脫之道等一切出生都善於攝受，不喜愛那些有福報的行為，也不積累一切殊勝的有福報的行為，而是常常增長。以三十二相（Mahāpuruṣa lakṣaṇa，佛陀的32種殊勝特徵）和八十種好（Anuvyañjana，佛陀的80種次要特徵）作為莊嚴，一切下劣殘缺的根（indriya，感官）也都全部去除。順向善趣（Sugati，好的去處）和涅槃（Nirvana，解脫）的正道，一切惡趣（Durgati，壞的去處）剎那止息，對一切法（Dharma，佛法）的愛而自喜自樂。對於那些想要受用大富王位的人，即使是增加的快樂也都沒有愛著。對於一切眾生生起平等心，而行佈施，遠離一切差異的想法。一切戒律的學習都順向修習，對於那些毀犯戒律的人善加保護。展現忍辱的力量，遠離惡魔的驕慢等事。發起勤奮精進，出離正行，對於禪定（Dhyana，冥想）、解脫（Vimoksha，解脫）、等持（Samadhi，專注）等，以堅定的心尋求出離根本煩惱。殊勝的智慧是清凈的原因，出生一切慈悲、聽聞和總持（Dharani，記憶和保持），自己和他人都沒有損害，平息一切魔的煩惱。行住坐臥都增長一切美妙的快樂和合，清除一切不善的自性和各種作意。以慚愧的妙香常常塗飾，消滅一切惡趣的障礙和煩惱等。常常生起慈悲心救護世間，以大慈悲心捨棄自己的快樂，隨順給予他人快樂。『再者，太子！諸聲聞人所生起的慈心只是爲了自己利益，菩薩的慈心常常利益一切眾生。又應當知道，初發心的菩薩行眾生緣慈（Sattvalambana-maitrī，以眾生為對象的慈悲），修行位的菩薩行法緣慈（Dharmālambana-maitrī，以法為對象的慈悲），得忍菩薩行無緣慈（Niralambana-maitrī，無對象的慈悲）。太子！像這樣所說的都是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）所行的大慈心。如果』

【English Translation】 English version (The Bodhisattva) constantly generates wonderful joy in body, speech, and mind, eliminates various impurities, pacifies all fears, skillfully guards against anger and evil, generates pure intentions, extinguishes all conflicts, does not cling to weapons, moves towards the gate of liberation, and stays away from all harm. All deceitful and false intentions, confused words, and false language are completely abandoned, aligning with virtuous wealth, nourishing life. Indra (the king of gods) and Brahma (the creator god) are always respectful, adorned with majestic virtue, and praised by the wise. They protect the ignorant, uphold pure practice, and are not attached to the desire realm (Kāmadhātu). They skillfully embrace all births such as the path of liberation, do not delight in meritorious actions, nor accumulate all superior meritorious actions, but constantly grow. They are adorned with the thirty-two marks (Mahāpuruṣa lakṣaṇa) and eighty minor marks (Anuvyañjana), and all inferior and defective senses (indriya) are also completely removed. They move towards the good realms (Sugati) and the right path of Nirvana (Nirvana), all evil realms (Durgati) cease in an instant, and they rejoice in the love of all Dharma (Buddha's teachings). For those who desire to enjoy great wealth and royal positions, they have no attachment even to increased pleasures. They generate equal-mindedness towards all beings, practice giving, and stay away from all discriminatory thoughts. All precepts are practiced diligently, and those who break the precepts are well protected. They demonstrate the power of patience, staying away from the arrogance of demons and other such things. They initiate diligent effort, depart from right practice, and with a determined mind seek liberation from fundamental afflictions through meditation (Dhyana), liberation (Vimoksha), concentration (Samadhi), and so on. Superior wisdom is the cause of purity, giving rise to all compassion, listening, and retention (Dharani), without harm to oneself or others, pacifying all demonic afflictions. In walking, standing, sitting, and lying down, they increase all wonderful joy and harmony, eliminating all unwholesome natures and intentions. They are constantly adorned with the fragrance of shame and remorse, eliminating all obstacles and afflictions of evil realms. They constantly generate compassion to protect the world, and with great compassion, they abandon their own joy to give joy to others. 'Furthermore, Prince! The compassion generated by the Śrāvakas (hearers) is only for their own benefit, while the compassion of the Bodhisattvas constantly benefits all beings. Moreover, it should be known that the Bodhisattva who has just generated the aspiration practices compassion focused on beings (Sattvalambana-maitrī), the Bodhisattva in the stage of practice practices compassion focused on Dharma (Dharmālambana-maitrī), and the Bodhisattva who has attained forbearance practices compassion without focus (Niralambana-maitrī). Prince! All that has been said is the great compassion practiced by the Bodhisattva-mahāsattvas (great Bodhisattvas). If'

諸菩薩住慈心者，即能為諸眾生行廣大慈。』

佛說大乘菩薩藏正法經卷第十六大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十七

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯慈悲喜捨品第五之餘

「複次大蘊如來告精進行太子言：『云何名為菩薩大悲之心？所謂菩薩求彼阿耨多羅三藐三菩提時，以大悲心而為先導。譬如士夫所有命根以出入息而為先導，積集大乘菩薩以大悲心為其先導，亦復如是。又如轉輪聖王以其輪寶而為先導即能獲得諸寶，圓具菩薩大悲為先導故即能獲得一切佛法。是故當知，菩薩大悲於一切眾生而不棄捨。

「『複次太子！云何是菩薩于諸眾生轉大悲心？所謂菩薩觀見世間一切眾生堅固執著諸有身見，彼所隨逐，乃生諸見而為纏縛。菩薩為說斷除執著之法，是為菩薩于諸眾生轉大悲心。又復菩薩觀見世間一切眾生住顛倒處，以無常法計為常想、苦為樂想、無我我想、不凈凈想。菩薩為說斷除顛倒之法，是為菩薩于諸眾生轉大悲心。又復菩薩觀見世間一切眾生顛倒取著諸染欲事，于所生母及諸姊妹起貪染心。菩薩作是思惟：「怪哉！世間罪業眾生愛著欲境，非聖所行，邪行充滿。原其所生

【現代漢語翻譯】現代漢語譯本『諸位安住于慈心的菩薩，便能為一切眾生施行廣大的慈愛。』

《佛說大乘菩薩藏正法經》卷第十六大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第十七

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯《慈悲喜捨品》第五之餘

『再者，大蘊如來告訴精進行太子說：『什麼叫做菩薩的大悲之心？』所謂菩薩在求取阿耨多羅三藐三菩提（無上正等正覺）時，以大悲心作為先導。譬如一個人的生命以呼吸作為先導，積集大乘的菩薩也以大悲心作為先導，也是如此。又如轉輪聖王以他的輪寶作為先導就能獲得各種珍寶，圓滿具足的菩薩以大悲心為先導，就能獲得一切佛法。因此應當知道，菩薩的大悲心對於一切眾生都不會捨棄。

『再者，太子！什麼是菩薩對一切眾生轉生大悲心？』所謂菩薩觀察到世間一切眾生都堅固執著于有身見（認為有真實自我的見解），他們隨之產生各種見解而被纏縛。菩薩為他們宣說斷除執著的方法，這就是菩薩對一切眾生轉生大悲心。又菩薩觀察到世間一切眾生都處於顛倒的狀態，把無常的法視為常，把苦視為樂，把無我視為有我，把不凈視為凈。菩薩為他們宣說斷除顛倒的方法，這就是菩薩對一切眾生轉生大悲心。又菩薩觀察到世間一切眾生顛倒地執著于各種染污的慾望，對自己的母親和姐妹產生貪染之心。菩薩這樣思惟：『奇怪啊！世間的罪業眾生貪愛慾望的境界，這不是聖人所行的，邪行充滿。追究他們所生的根源，

【English Translation】 English version 'Those Bodhisattvas who dwell in loving-kindness are able to practice great loving-kindness for all sentient beings.'

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury, Volume 16 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Treasury, Volume 17

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-Robed Monk, Chen Wei Jing, etc., under Imperial Decree, the remainder of the Fifth Chapter on Loving-Kindness, Compassion, Joy, and Equanimity

'Furthermore, the Tathagata of Great Aggregates said to the Prince of Diligent Practice: 『What is called the great compassion of a Bodhisattva?』 It is when a Bodhisattva seeks Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they take great compassion as their guide. Just as a person's life is guided by their breath, so too is the accumulation of the Great Vehicle Bodhisattva guided by great compassion. Furthermore, just as a Wheel-Turning Sage King obtains various treasures by having his wheel jewel as a guide, so too does a Bodhisattva who is fully endowed with great compassion obtain all the Buddha-Dharmas. Therefore, it should be known that the great compassion of a Bodhisattva does not abandon any sentient being.

'Furthermore, Prince! What is it that causes a Bodhisattva to turn great compassion towards all sentient beings?』 It is when a Bodhisattva observes that all sentient beings in the world are firmly attached to the view of a self (the belief in a real self), and they are bound by the various views that arise from this attachment. The Bodhisattva teaches them the method of abandoning attachment, and this is how a Bodhisattva turns great compassion towards all sentient beings. Furthermore, the Bodhisattva observes that all sentient beings in the world are in a state of delusion, regarding impermanent things as permanent, suffering as pleasure, no-self as self, and impurity as purity. The Bodhisattva teaches them the method of abandoning delusion, and this is how a Bodhisattva turns great compassion towards all sentient beings. Furthermore, the Bodhisattva observes that all sentient beings in the world are deludedly attached to various defiled desires, and they develop lustful desires towards their own mothers and sisters. The Bodhisattva thinks, 『How strange! The sinful beings of the world are attached to the realm of desire, which is not the practice of the sages, and is full of evil deeds. Tracing the origin of their birth,

，居母胎藏次由母產，云何於今反生欲意？姊妹同體出一母胎，豈以染緣共期和合？壞、極破壞、最極破壞，恣貪瞋癡破毀身心，無智所壞摧滅正法，建立非法行險難法，趣入地獄、餓鬼、畜生境界。譬如狐群于其夜分入棄屍林中，起恚惡相伺其所食，世間顛倒染著眾生亦復如是。又如世間生盲之人，不能瞻視諸有色相墮險惡處，染著眾生亦復如是。又如豬群食其殘棄不凈之物，染著眾生亦復如是。以顛倒染緣為染污所壞，入魔境界魔索繫縛，欲泥陷沒。」菩薩為說斷除染愛之法，是為菩薩于諸眾生轉大悲心。

「『又復菩薩觀見世間一切眾生為五蓋所覆、欲箭所射，處處愛著，眼見色已著所愛境，耳聞其聲、鼻嗅其香、舌了其味、身覺其觸，隨諸所愛而生取著。苦哉眾生違害處多，親附惡友互求財利，與彼惡友同其知解，得無義利互為損惱，多諸惛沉睡眠惡法，懈倦迷悶無智隨逐起諸惡作。此等眾生為客塵煩惱染污其心起諸疑惑，此等眾生不能決定獲得最上甚深佛法。菩薩為說斷除蓋障等法，是為菩薩于諸眾生轉大悲心。

「『又復菩薩觀見世間一切眾生起諸慢心，謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。如是七慢，一者於劣計勝；二者于勝計等；三者于勝計勝；四者恃所執我；五者計己多

【現代漢語翻譯】現代漢語譯本：'從母親的子宮中孕育，然後由母親生產出來，為何如今反而生起慾望？姐妹同出一胎，難道能因為染污的因緣而共同期求結合嗎？這是徹底的破壞、極其徹底的破壞、最極其徹底的破壞，放縱貪婪、嗔恨、愚癡，破壞身心，被無知所毀，摧毀正法，建立非法，行於危險艱難的道路，趣向地獄、餓鬼、畜生的境界。譬如狐貍群在夜晚進入拋棄屍體的樹林中，生起憎恨的表情，伺機尋找食物，世間顛倒、執著染污的眾生也是如此。又如世間天生的盲人，不能看到各種有形之物，墮入危險惡劣的地方，執著染污的眾生也是如此。又如豬群吃那些被丟棄的不乾淨的東西，執著染污的眾生也是如此。因為顛倒的染污因緣而被染污所破壞，進入魔的境界，被魔的繩索束縛，陷入慾望的泥潭。'菩薩為他們宣說斷除染愛的方法，這就是菩薩對一切眾生轉生大悲心。 '此外，菩薩觀察到世間一切眾生被五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）所覆蓋，被慾望之箭所射中，處處執著愛戀。眼睛看到顏色后就執著于所愛的境界，耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感覺到觸覺，都隨著所愛而產生執著。可悲啊，眾生違背傷害之處太多，親近惡友，互相追求財利，與那些惡友持有相同的見解，得到沒有意義的利益，互相損害惱怒，多有昏沉、睡眠等惡法，懈怠疲倦、迷茫無知，隨之產生各種惡行。這些眾生被客塵煩惱污染了心，產生各種疑惑，這些眾生不能決定獲得最上甚深的佛法。菩薩為他們宣說斷除蓋障等方法，這就是菩薩對一切眾生轉生大悲心。 '此外，菩薩觀察到世間一切眾生生起各種傲慢之心，即慢（man，認為自己比別人強）、過慢（atimāna，認為自己與比自己強的人相等）、慢過慢（mānātimāna，認為自己比比自己強的人更強）、我慢（asmimāna，執著于『我』的傲慢）、增上慢（adhimāna，未證得道卻認為自己已證得）、卑慢（ūnamāna，認為自己比不如自己的人強）、邪慢（micchāmāna，沒有功德卻認為自己有功德）。這七種慢，第一種是對於不如自己的人認為自己勝過他；第二種是對於勝過自己的人認為自己與他相等；第三種是對於勝過自己的人認為自己勝過他；第四種是執著于自己所執著的『我』；第五種是認為自己有很多功德；第六種是認為自己比不如自己的人強；第七種是沒有功德卻認為自己有功德。'菩薩為他們宣說斷除傲慢的方法，這就是菩薩對一切眾生轉生大悲心。

【English Translation】 English version: 'Having been conceived in the mother's womb and then born from the mother, why do you now generate desires? Sisters come from the same womb; how can they seek union through defiled causes? This is utter destruction, extreme destruction, the most extreme destruction. Indulging in greed, hatred, and delusion, they destroy their bodies and minds. Destroyed by ignorance, they demolish the true Dharma, establish the unlawful, walk on dangerous and difficult paths, and go towards the realms of hell, hungry ghosts, and animals. It is like a pack of foxes entering a forest of abandoned corpses at night, showing hateful expressions, seeking what they can eat. The deluded and defiled beings of the world are also like this. It is also like a person born blind who cannot see various forms and falls into dangerous and evil places. Defiled beings are also like this. It is also like a herd of pigs eating discarded unclean things. Defiled beings are also like this. Because of deluded and defiled causes, they are destroyed by defilement, enter the realm of Mara, are bound by Mara's ropes, and sink into the mud of desire.' The Bodhisattva speaks to them about the method of cutting off defiled love. This is the Bodhisattva's turning of great compassion towards all beings. 'Furthermore, the Bodhisattva observes that all beings in the world are covered by the five hindrances (desire, ill-will, sloth and torpor, restlessness and worry, and doubt), pierced by the arrows of desire, and attached to love in every place. When the eyes see a color, they become attached to the beloved object. When the ears hear a sound, the nose smells a fragrance, the tongue tastes a flavor, and the body feels a touch, they all generate attachment according to what they love. Alas, beings have many places where they violate and harm themselves. They associate with evil friends, seek wealth and profit from each other, share the same views as those evil friends, gain meaningless benefits, harm and annoy each other, and have many evil states such as drowsiness and sleep. They are lazy, tired, confused, and ignorant, and they engage in various evil deeds. These beings have their minds defiled by the dust of afflictions, and they generate various doubts. These beings cannot decisively attain the supreme and profound Buddha Dharma. The Bodhisattva speaks to them about the method of cutting off the hindrances. This is the Bodhisattva's turning of great compassion towards all beings. 'Furthermore, the Bodhisattva observes that all beings in the world generate various forms of arrogance, namely, pride (man, thinking oneself superior to others), excessive pride (atimāna, thinking oneself equal to those who are superior), pride in pride (mānātimāna, thinking oneself superior to those who are superior), the pride of 'I' (asmimāna, clinging to the 'I'), conceit (adhimāna, claiming to have attained enlightenment when one has not), false humility (ūnamāna, thinking oneself superior to those who are inferior), and wrong pride (micchāmāna, claiming to have virtues when one does not). These are the seven forms of pride. The first is to consider oneself superior to those who are inferior. The second is to consider oneself equal to those who are superior. The third is to consider oneself superior to those who are superior. The fourth is to cling to the 'I' that one holds onto. The fifth is to think that one has many merits. The sixth is to think that one is superior to those who are inferior. The seventh is to claim to have virtues when one does not. The Bodhisattva speaks to them about the method of cutting off arrogance. This is the Bodhisattva's turning of great compassion towards all beings.'

德，于增上功德法而起慢心；六者計己少分劣他；七者謂己有德；以慢心故所應稱讚而不稱讚，所應禮奉而不禮奉，不敬耆宿，于師尊所不能聽受，于智者所不能請問何者是善、何者不善、何者所應親近、何者不應親近、何者應作、何者不應作、何者有罪、何者無罪、何者是正道、何者是三摩地、何者是解脫？如是等法不能請問。菩薩為說斷除一切魔障之法，是為菩薩于諸眾生轉大悲心。

「『又復菩薩觀見世間一切眾生愛繩所縛，所謂愛樂男女妻妾財利等事。以愛著故，是即愛樂生死險難、三塗惡趣，三有纏縛拘束身心不得自在，以不自在故造諸罪業。菩薩為令彼悉趣向涅盤聖道，宣說正法，是為菩薩于諸眾生轉大悲心。

「『又復菩薩觀見世間一切眾生，離善知識近惡知識，以近惡故染著十種不善之法，謂殺生、偷盜、邪染、妄言、綺語、兩舌、惡口、貪慾、瞋恚、邪見。菩薩欲令一切眾生為善知識之所攝受，息除一切不善之業，積集清凈十善業道，宣說正法，是為菩薩于諸眾生轉大悲心。

「『又復菩薩觀見世間一切眾生癡所覆障，無明黑暗而常隨逐，執著我、人、眾生、壽者、補特伽羅、作者、受者、我我所等。菩薩為令如是一切眾生慧眼清凈諸見斷滅，宣說正法，是為菩薩于諸眾生轉大

【現代漢語翻譯】現代漢語譯本『還有，對於增長功德之法而生起傲慢之心；第六種是認為自己只有少許功德而別人比自己強；第七種是認為自己有功德；因為傲慢的緣故，對於應該稱讚的人不稱讚，對於應該禮敬的人不禮敬，不尊敬年長有德的人，對於師長不能聽從教誨，對於有智慧的人不能請教什麼是善、什麼是不善、什麼應該親近、什麼不應該親近、什麼應該做、什麼不應該做、什麼有罪、什麼無罪、什麼是正道、什麼是三摩地（專注的禪定）、什麼是解脫？像這樣的法都不能請教。菩薩為他們宣說斷除一切魔障的方法，這就是菩薩對一切眾生轉大悲心。『又，菩薩觀察到世間一切眾生被愛慾的繩索束縛，也就是貪愛男女、妻子、財物利益等事。因為貪愛的緣故，就貪愛生死險難、三惡道，被三有（欲有、色有、無色有）纏縛拘束身心不得自在，因為不得自在就造作各種罪業。菩薩爲了使他們都趨向涅槃聖道，宣說正法，這就是菩薩對一切眾生轉大悲心。『又，菩薩觀察到世間一切眾生，遠離善知識而親近惡知識，因為親近惡知識的緣故，就染著十種不善之法，即殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪慾、嗔恚、邪見。菩薩想要使一切眾生被善知識所攝受，止息一切不善的業，積聚清凈的十善業道，宣說正法，這就是菩薩對一切眾生轉大悲心。『又，菩薩觀察到世間一切眾生被愚癡所覆蓋障礙，被無明的黑暗所纏繞，執著於我、人、眾生、壽者（壽命的執著）、補特伽羅（個體）、作者、受者、我所等。菩薩爲了使這樣的一切眾生慧眼清凈，各種見解斷滅，宣說正法，這就是菩薩對一切眾生轉大悲心。

【English Translation】 English version 『Furthermore, [they] develop arrogance regarding the Dharma of increasing merit; the sixth is considering oneself to have little merit compared to others; the seventh is thinking oneself to have merit; because of arrogance, they do not praise those who should be praised, do not pay respects to those who should be respected, do not respect the elders, cannot listen to the teachings of their teachers, and cannot ask the wise about what is good, what is not good, what should be approached, what should not be approached, what should be done, what should not be done, what is sinful, what is sinless, what is the right path, what is samadhi (concentrated meditation), and what is liberation? They cannot inquire about such Dharmas. The Bodhisattva explains the method of eliminating all demonic obstacles, and this is the Bodhisattva turning great compassion towards all sentient beings. 『Moreover, the Bodhisattva observes that all sentient beings in the world are bound by the ropes of desire, namely, the love of men and women, wives, concubines, wealth, and other such things. Because of this attachment, they are attached to the dangers of birth and death, the three evil realms, and are bound and constrained by the three realms of existence (the desire realm, the form realm, and the formless realm), their bodies and minds are not free, and because they are not free, they create various sinful deeds. The Bodhisattva, in order to lead them all towards the holy path of Nirvana, proclaims the true Dharma, and this is the Bodhisattva turning great compassion towards all sentient beings. 『Furthermore, the Bodhisattva observes that all sentient beings in the world are far from good teachers and close to evil teachers, and because of being close to evil teachers, they become attached to the ten unwholesome Dharmas, namely, killing, stealing, sexual misconduct, false speech, frivolous speech, divisive speech, harsh speech, greed, hatred, and wrong views. The Bodhisattva wishes to have all sentient beings embraced by good teachers, to cease all unwholesome deeds, to accumulate the pure ten wholesome paths of action, and to proclaim the true Dharma, and this is the Bodhisattva turning great compassion towards all sentient beings. 『Furthermore, the Bodhisattva observes that all sentient beings in the world are covered and obstructed by ignorance, constantly followed by the darkness of ignorance, and are attached to self, person, sentient being, life-span (attachment to life), pudgala (individual), agent, receiver, and what belongs to me, etc. The Bodhisattva, in order to purify the wisdom eyes of all such sentient beings and to eliminate all views, proclaims the true Dharma, and this is the Bodhisattva turning great compassion towards all sentient beings.

悲心。

「『又復菩薩觀見世間一切眾生沉沒生死不能解脫，五蘊殺者常所殺害。菩薩為令解脫五蘊，超越輪迴曠野險難、出離三界，宣說正法，是為菩薩于諸眾生轉大悲心。

「『又復菩薩觀見世間一切眾生作諸不善，如棘刺樹雖生無成，造不善業亦復如是，此世他世五趣輪迴，不能順向涅盤聖道。菩薩為其開涅盤門使令趣入，宣說正法，是為菩薩于諸眾生轉大悲心。

「『複次太子！菩薩如是觀察世間諸眾生故，以十種相轉大悲心。何等為十？一者無諂誑心轉，虛空出離故。二者深固心轉，能善出離故。三者無虛假神通轉，正道出離故。四者無屈曲心轉，止諸曲心善出離故。五者真實心轉，於一切眾生悉無高下平等出離故。六者隨護他轉，自心清凈善出離故。七者堅固慧心轉，離動靜心而常安住善出離故。八者棄捨己樂轉，無愛著出離故。九者隨授他樂轉，利他出離故。十者荷負眾生極重檐轉，堅固精進善出離故。菩薩摩訶薩以如是等十種勝相於諸眾生轉大悲心。又復菩薩，或有眾生應以大乘法得出離者，即起悲心而為出離，此說是為菩薩大悲。

「『又復眾生應修佈施、凈戒、安忍、精進、靜慮、勝慧法者，即起悲心隨應出離，此說是為菩薩大悲。

「『又復眾生應修念處、正

勤、神足、根、力、覺、道，歡喜根本最勝事業及次第諸定，乃至十善業道廣大章句，隨應為轉，從悲心起佛自然智，而為飲食資養慧命。此說是為菩薩大悲。

「『又復菩薩自諸所行極善所作起大悲心，隨諸眾生應何所作，悉能圓滿眾生意樂。此說是為菩薩大悲。若諸菩薩摩訶薩具足如是大悲心者，即能觀察眾生，悉令獲得如是等法。此乃菩薩思惟愍念起大悲心。

「『複次太子！云何是為菩薩喜心？所謂菩薩于諸善法，隨所思念適悅歡喜聞諸善法，不驚不懼、不生懈倦，蠲除一切別異心意，安然愛樂一切法樂。心喜身順，自心清凈歡喜意生。睹如來身相好莊嚴，勤求愛樂增上適悅。聽法無倦，依法修行歡喜愛樂。諸來惡語歡喜忍受。隨所生起諸歡喜法，於一切眾生起無礙心，廣為宣說令生勝解，無秘惜心攝伏慳吝。隨所求者歡喜而施，面常熙怡攝護毀戒，尊敬持戒常生清凈，自所修行得清凈已，超越一切惡趣怖畏，歡喜安慰一切眾生。諸來惡語起觸嬈者，歡喜忍受。施諸眼目及身份時，歡喜甘忍。心無間斷，常生悅樂起歡喜心。尊重師長、尊勝己者，不生輕慢，面常熙怡含笑先言，離諸顰蹙諂曲心意，雜亂語言歡喜悉除。喜心愛樂諸出離法，仰敬師尊如諸菩薩，頂重正法猶護己身，尊奉如來如惜其命

【現代漢語翻譯】現代漢語譯本精進（勤）、神足（通過禪定獲得的超自然能力）、根（五種控制感官和心靈的力量）、力（五種力量）、覺（七種覺悟的因素）、道（八正道），以及歡喜的根本、最殊勝的事業和次第的禪定，乃至十善業道的廣大章句，都隨眾生的根器而為他們開示。從悲心生起佛的自然智慧，以此作為滋養慧命的飲食。這被稱為菩薩的大悲。『此外，菩薩從自己所行的極善之行和所作的善事中生起大悲心，隨順眾生應該做什麼，都能圓滿眾生的意願。這被稱為菩薩的大悲。如果諸位菩薩摩訶薩具足這樣的大悲心，就能觀察眾生，使他們獲得這些法。這是菩薩思惟憐憫而生起的大悲心。『再者，太子！什麼是菩薩的喜心？菩薩對於一切善法，隨所思念都感到適悅歡喜，聽聞善法，不驚不懼，不生懈怠，消除一切分別心，安然喜愛一切法樂。心喜身順，自心清凈，歡喜意生。見到如來身相好莊嚴，勤求愛樂，增上適悅。聽法不倦，依法修行，歡喜愛樂。對於他人惡語，歡喜忍受。隨所生起的歡喜法，對一切眾生生起無礙之心，廣為宣說，使他們生起殊勝的理解，沒有秘藏吝惜之心，攝伏慳吝。對於有所求者，歡喜佈施，面容常帶喜悅，攝護毀戒之人，尊敬持戒之人，常生清凈之心。自己修行得到清凈后，超越一切惡趣的怖畏，歡喜安慰一切眾生。對於前來惡語觸惱的人，歡喜忍受。佈施眼目和身體時，歡喜甘心忍受。心無間斷，常生喜悅，生起歡喜心。尊重師長、尊重勝過自己的人，不生輕慢，面容常帶喜悅，含笑先言，遠離一切皺眉、諂媚、雜亂的語言，歡喜地消除。喜心愛樂一切出離之法，仰慕尊敬師尊如同諸菩薩，頂戴重視正法如同保護自己，尊奉如來如同珍惜自己的生命。

【English Translation】 English version Diligence (Vīrya), the bases of magical power (Ṛddhipāda), the roots (Indriya) [five controlling faculties of senses and mind], the powers (Bala) [five powers], the factors of enlightenment (Bodhyanga) [seven factors], the path (Mārga) [Noble Eightfold Path], the root of joy, the most excellent deeds, and the sequential samādhis, up to the extensive chapters of the ten wholesome paths of action, are taught according to the capacity of beings. From compassion arises the Buddha's natural wisdom, which serves as nourishment for the wisdom-life. This is called the great compassion of a Bodhisattva. 『Furthermore, a Bodhisattva, from their own extremely virtuous actions and deeds, generates great compassion. They fulfill the desires of all beings, according to what each should do. This is called the great compassion of a Bodhisattva. If Bodhisattva Mahāsattvas possess such great compassion, they can observe beings and enable them to attain these teachings. This is the great compassion that arises from a Bodhisattva's contemplation and pity. 『Moreover, O Prince! What is the joy of a Bodhisattva? It is when a Bodhisattva feels pleasure and joy in all virtuous dharmas, and upon hearing virtuous dharmas, they are neither startled nor afraid, nor do they become lazy. They eliminate all discriminating thoughts, and peacefully love all the joy of the Dharma. Their mind is joyful and their body is compliant. Their own mind is pure, and joy arises. Upon seeing the beautiful and adorned form of the Tathāgata, they diligently seek, love, and increase their pleasure. They are tireless in listening to the Dharma, and they practice according to the Dharma with joy and love. They joyfully endure harsh words from others. With the joy that arises, they generate an unobstructed mind towards all beings, widely proclaiming the Dharma to enable them to gain superior understanding, without any secretiveness or stinginess, subduing miserliness. They joyfully give to those who ask, always with a joyful countenance, protecting those who have broken precepts, respecting those who uphold precepts, and always maintaining a pure mind. Having attained purity through their own practice, they transcend all fears of evil realms, and joyfully comfort all beings. They joyfully endure those who come with harsh words and cause disturbance. When giving their eyes and body parts, they joyfully and willingly endure. Their mind is continuous, always joyful, and they generate a joyful mind. They respect teachers and those superior to themselves, without arrogance, always with a joyful countenance, smiling and speaking first, abandoning all frowning, flattery, and confused speech, joyfully eliminating them. With a joyful mind, they love all the dharmas of renunciation, revering and respecting their teachers like the Bodhisattvas, upholding the true Dharma as if protecting themselves, and honoring the Tathāgata as if cherishing their own lives.

，欽承師範如其父母，愛念一切眾生如所生子，遵軌範師如護眼目，敬修行者如護頭頂，信受諸波羅蜜多如固手足，重說法師如愛妙寶，勤求正法如重良藥，贊奉醫王如水上善。太子！如是所說是為菩薩喜心。若住喜心菩薩摩訶薩，於一切時常得歡喜，勤求正法曾無懈倦，起歡喜心修菩薩行。

「『複次太子！云何是為菩薩舍心？所謂舍者有其三種。何等為三？一煩惱舍，二自他隨護舍，三時隨時舍。云何名煩惱舍？謂恭敬不高、不恭敬不下，得利無領納、失利無惱恚，見諸持戒及毀戒者平等其心，稱讚不喜、譏謗不恚，毀辱能安、譽美無動，于諸苦法善能抉擇、于諸樂法常所伺察，隨順不著、違害不斷，于善惡友住平等心，善作惡作亦復無二。愛非愛境平等而舍，多聞無聞悉無領受，善說惡說都無違順，安慰過失二俱平等。等心愛念自他眾生不惜身命，于上中下一切眾生平等照明，於美惡相住平等法，于真妄中自實清凈。太子！如是所說，菩薩自無種類舍心清凈，此說是為諸煩惱舍。云何名為自他隨護舍？所謂菩薩當段取身肉行佈施時，住于舍心悉無所求，身無所作、語無所作、中亦無動，無眼相、無色相，乃至無意相、無法相，一切無動此名為舍。惡作無害亦名為舍，善作無動亦名為舍，自他俱忍亦名為舍

【現代漢語翻譯】現代漢語譯本：太子啊，要像尊敬父母一樣尊敬老師，像愛護自己的孩子一樣愛護一切眾生，像保護眼睛一樣遵守老師的規範，像保護頭頂一樣尊敬修行者，像穩固手足一樣信受各種波羅蜜多（到達彼岸的方法），像珍愛寶物一樣尊重說法師，像重視良藥一樣勤奮追求正法，像水上善一樣讚美和侍奉醫王。太子！以上所說就是菩薩的喜悅之心。如果菩薩摩訶薩安住于喜悅之心，就會時常感到歡喜，勤奮追求正法而從不懈怠，以歡喜心來修行菩薩之道。『再者，太子！什麼是菩薩的舍心呢？所謂的舍有三種。是哪三種呢？一是煩惱舍，二是自他隨護舍，三是時隨時舍。什麼叫做煩惱舍呢？就是說，對於恭敬不驕傲，對於不恭敬不沮喪；得到利益不貪戀，失去利益不惱怒；見到持戒的人和毀戒的人都平等對待；稱讚不喜悅，譏諷不嗔恨；侮辱能夠安然接受，讚美也不會動搖；對於各種苦法能夠善於抉擇，對於各種樂法常常觀察；順應時不執著，違逆時不中斷；對於善友和惡友都保持平等心；善行和惡行都視為一樣。對於喜愛和不喜愛的境地都平等捨棄，對於多聞和無聞都不執著，對於善說和惡說都不違逆或順從，對於安慰和過失都平等對待。平等愛念自己和他人，不吝惜身命，對於上、中、下一切眾生都平等照亮，對於美和醜的現象都安住于平等法，在真實和虛妄中保持自身的清凈。太子！以上所說，菩薩自身沒有分別的舍心是清凈的，這叫做諸煩惱舍。什麼叫做自他隨護舍呢？就是說，菩薩在割取自身血肉進行佈施時，安住于舍心，沒有任何索求，身體沒有動作，言語沒有動作，心中也沒有動搖，沒有眼睛的現象，沒有顏色的現象，乃至沒有意識的現象，沒有法的現象，一切都沒有動搖，這叫做舍。惡行沒有損害也叫做舍，善行沒有動搖也叫做舍，自己和他人都能忍受也叫做舍。

【English Translation】 English version: O prince, revere your teachers as you would your parents, love all sentient beings as if they were your own children, follow the rules of your teachers as if protecting your eyes, respect practitioners as if protecting the crown of your head, believe in and accept all the Paramitas (perfections) as if they were your firm hands and feet, respect the Dharma teachers as if they were precious jewels, diligently seek the true Dharma as if it were a vital medicine, and praise and serve the King of Medicine as if he were the best of the best. O prince! What has been said is the joyful mind of a Bodhisattva. If a Bodhisattva Mahasattva dwells in a joyful mind, they will always be joyful, diligently seek the true Dharma without ever being lazy, and cultivate the Bodhisattva path with a joyful mind. 『Furthermore, O prince! What is the Bodhisattva's mind of relinquishment? The so-called relinquishment has three aspects. What are the three? First, the relinquishment of afflictions; second, the relinquishment of self and other's protection; and third, the relinquishment of time and circumstance. What is called the relinquishment of afflictions? It means not being arrogant when respected, nor being dejected when not respected; not being attached to gains, nor being angry at losses; treating those who uphold precepts and those who break precepts equally; not being pleased by praise, nor being angered by criticism; being able to endure insults, and not being moved by praise; being able to discern the nature of suffering, and constantly observing the nature of happiness; not being attached when things go smoothly, and not ceasing when things go against; maintaining an equal mind towards good and bad friends; regarding good and bad actions as the same. Relinquishing both liked and disliked situations equally, not being attached to much learning or no learning, not being compliant or resistant to good or bad speech, and treating comfort and fault equally. Loving and cherishing oneself and others equally, not being stingy with one's life, illuminating all beings of the upper, middle, and lower realms equally, dwelling in the equal Dharma regarding beautiful and ugly appearances, and maintaining one's own purity in truth and falsehood. O prince! As has been said, the Bodhisattva's own non-discriminating mind of relinquishment is pure, and this is called the relinquishment of all afflictions. What is called the relinquishment of self and other's protection? It means that when a Bodhisattva cuts off their own flesh and blood to give as alms, they dwell in a mind of relinquishment, without any seeking, the body has no action, the speech has no action, and the mind has no movement, there is no appearance of the eye, no appearance of color, and even no appearance of consciousness, no appearance of Dharma, everything is without movement, this is called relinquishment. Not being harmed by bad actions is also called relinquishment, not being moved by good actions is also called relinquishment, and being able to endure with oneself and others is also called relinquishment.

。諸所饒益及不饒益住平等心亦名為舍。無諸諍訟名最上舍。自心決定亦名為舍。伺察自他悉無所害，菩薩住等引心而行於舍。然菩薩舍不同諸佛世尊所行舍法。何以故？菩薩摩訶薩于其舍法，現前了知常所修作，于諸善法而常勤求，知時隨時而行舍故。云何名為時隨時舍？所謂菩薩觀見眾生非法器者、無聞之者悉住舍心，又于衰毀譏苦一切眾生亦住舍心，又于聲聞乘法決定超越而舍。于佈施時行持戒舍；于忍辱時，行佈施、持戒、忍辱、精進舍；于精進時行持戒舍；于禪定時行佈施舍；于智慧時行五波羅蜜多悉圓滿舍。此說是為時隨時舍。諸所應作及不應作，彼一切法悉住平等，亦名為舍。諸住舍行菩薩摩訶薩，乃至於彼諸善法分悉名為舍。太子！如是所說，皆名菩薩摩訶薩於一切眾生起慈悲喜捨之心。』」

爾時世尊釋迦牟尼如來告舍利子言：「彼時大蘊如來，為彼精進行太子說慈悲喜捨法已，即復宣說六波羅蜜多。何等為六？所謂佈施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、勝慧波羅蜜多。如是宣說諸波羅蜜多，令彼精進行太子發勤精進如理修行。」

佈施波羅蜜多品第六之一

複次，佛告舍利子：「云何名為于波羅蜜多發勤精進。舍利子！若於六波羅蜜多

【現代漢語翻譯】現代漢語譯本：對於所有有益和無益的事物，保持平等心也稱為『舍』（upeksa，平等心）。沒有爭論和訴訟稱為最上的『舍』。自己內心堅定也稱為『舍』。觀察自己和他人，沒有任何傷害，菩薩以平等的心態修行『舍』。然而，菩薩的『舍』不同於諸佛世尊所修行的『舍』法。為什麼呢？因為菩薩摩訶薩對於『舍』法，清楚地知道自己經常修習，對於各種善法總是勤奮追求，知道時機成熟就實行『舍』。什麼叫做『時隨時舍』呢？就是說，菩薩看到眾生不是法器，沒有聽聞佛法，就保持『舍』心；對於衰敗、毀壞、譏諷、痛苦的一切眾生，也保持『舍』心；對於聲聞乘的法，決定超越而捨棄。在佈施的時候，實行持戒的『舍』；在忍辱的時候，實行佈施、持戒、忍辱、精進的『舍』；在精進的時候，實行持戒的『舍』；在禪定的時候，實行佈施的『舍』；在智慧的時候，實行五波羅蜜多（paramita，到達彼岸）全部圓滿的『舍』。這叫做『時隨時舍』。對於所有應該做和不應該做的事情，都保持平等心，也稱為『舍』。所有修行『舍』的菩薩摩訶薩，乃至對於那些善法的部分，都稱為『舍』。太子！像這樣所說的，都稱為菩薩摩訶薩對於一切眾生生起慈悲喜捨之心。那時，世尊釋迦牟尼如來告訴舍利子說：『那時，大蘊如來為那位精進行太子說了慈悲喜捨法之後，又宣說了六波羅蜜多。哪六種呢？就是佈施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、勝慧波羅蜜多。這樣宣說各種波羅蜜多，讓那位精進行太子發奮精進，如理修行。』佈施波羅蜜多品第六之一再次，佛告訴舍利子：『什麼叫做對於波羅蜜多發奮精進呢？舍利子！如果對於六波羅蜜多』

【English Translation】 English version: Maintaining equanimity towards all things beneficial and unbeneficial is also called 'upeksa' (equanimity). The absence of disputes and litigations is called the supreme 'upeksa'. A firm mind is also called 'upeksa'. Observing oneself and others without causing any harm, a Bodhisattva practices 'upeksa' with an equal mind. However, the 'upeksa' of a Bodhisattva is different from the 'upeksa' practiced by the Buddhas. Why is that? Because a Bodhisattva Mahasattva, regarding the practice of 'upeksa', clearly knows that they are constantly practicing it, and they are always diligent in seeking various virtuous dharmas, and they practice 'upeksa' when the time is right. What is meant by 'upeksa at the right time'? It means that when a Bodhisattva sees beings who are not vessels for the Dharma, who have not heard the Dharma, they maintain a mind of 'upeksa'; towards all beings who are in decline, ruin, ridicule, and suffering, they also maintain a mind of 'upeksa'; and they decisively transcend and abandon the Dharma of the Sravaka vehicle. When giving alms, they practice the 'upeksa' of upholding precepts; when practicing patience, they practice the 'upeksa' of giving alms, upholding precepts, patience, and diligence; when practicing diligence, they practice the 'upeksa' of upholding precepts; when practicing meditation, they practice the 'upeksa' of giving alms; when practicing wisdom, they practice the 'upeksa' of fully perfecting the five paramitas (paramita, reaching the other shore). This is called 'upeksa at the right time'. Maintaining equanimity towards all things that should be done and should not be done is also called 'upeksa'. All Bodhisattva Mahasattvas who practice 'upeksa', even regarding the aspects of those virtuous dharmas, are called 'upeksa'. Prince! What has been said like this is all called the mind of loving-kindness, compassion, joy, and equanimity that a Bodhisattva Mahasattva generates towards all beings. At that time, the World Honored One, Shakyamuni Tathagata, said to Sariputra: 'At that time, the Great Skandha Tathagata, after explaining the Dharma of loving-kindness, compassion, joy, and equanimity to that Diligent Practice Prince, then further expounded the six paramitas. What are the six? They are the paramitas of giving, upholding precepts, patience, diligence, meditation, and supreme wisdom. By expounding these various paramitas, he caused that Diligent Practice Prince to diligently practice according to the Dharma.' Chapter Six, Part One on the Paramita of Giving Furthermore, the Buddha said to Sariputra: 'What is meant by diligently practicing the paramitas? Sariputra! If one diligently practices the six paramitas'

勤精進者，此說是為修菩薩行。其六波羅蜜多者，謂佈施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、勝慧波羅蜜多。舍利子！諸菩薩摩訶薩，見彼沙門婆羅門、貧窮孤露來乞丐者，隨諸所欲而悉施與。或乞飲食衣服、涂香花鬘及棲止處，或乞病緣醫藥、燈明音樂、妻子奴婢、園林臺觀、金銀琉璃、硨磲瑪瑙、珊瑚琥珀、摩尼真珠，及餘妙寶、象馬車乘、財谷庫藏，乃至四大洲主輪王富樂嬉戲等事，至於手足耳鼻眼目、身份血肉骨髓，世間所有無不施者。

「複次舍利子！有十種法，菩薩若能具足清凈，當行佈施。何等為十？一者菩薩不求艱難受用施，二者菩薩不逼惱眾生施，三者菩薩不驚怖他施，四者菩薩無不捨所請施，五者菩薩無現相施，六者菩薩于諸眾生無異想施，七者菩薩無損害施，八者菩薩無境土差別施，九者菩薩所施眾生而無作意(少第十法，梵本元闕)。

「舍利子！如是十種法，菩薩若能清凈，當行佈施。

「復有十法，菩薩若能具足清凈，當行佈施。何等為十？一者菩薩不違業報施，二者菩薩無邪意樂施，三者菩薩無不勝解施，四者菩薩無懈倦施，五者菩薩無見面施，六者菩薩無惱害施，七者菩薩無退屈施，八者菩薩無讚譽持戒施，九者菩薩無輕慢

【現代漢語翻譯】現代漢語譯本：勤奮精進的人，這被認為是修行菩薩道。其中的六波羅蜜多（六種到達彼岸的方法）是指：佈施波羅蜜多（慷慨的給予）、持戒波羅蜜多（遵守戒律）、忍辱波羅蜜多（忍耐）、精進波羅蜜多（努力）、禪定波羅蜜多（冥想）、勝慧波羅蜜多（卓越的智慧）。舍利子（佛陀的十大弟子之一）！諸位菩薩摩訶薩（偉大的菩薩），看到那些沙門（出家修行者）婆羅門（印度教祭司）、貧窮孤獨前來乞討的人，會隨他們的願望給予他們一切。或者乞求食物、衣服、涂香、花環和住所，或者乞求治療疾病的藥物、燈光音樂、妻子奴婢、園林樓閣、金銀琉璃（一種寶石）、硨磲（一種貝殼）、瑪瑙（一種寶石）、珊瑚、琥珀（一種寶石）、摩尼真珠（如意寶珠），以及其他珍寶、象馬車乘、財物穀倉，乃至四大洲（佛教宇宙觀中的四大洲）之主輪王（統治世界的理想君主）的富裕享樂等事，甚至於手足耳鼻眼目、身體的血肉骨髓，世間所有的一切沒有不施捨的。『再者，舍利子！有十種法，菩薩如果能夠清凈具足，應當實行佈施。是哪十種呢？第一，菩薩不求艱難地接受施捨；第二，菩薩不逼迫惱害眾生而施捨；第三，菩薩不使他人驚恐而施捨；第四，菩薩對於所請求的沒有不施捨的；第五，菩薩沒有表現出施捨的相狀；第六，菩薩對於一切眾生沒有分別心而施捨；第七，菩薩沒有損害的施捨；第八，菩薩沒有地域差別的施捨；第九，菩薩所施捨的眾生沒有執著（缺少第十法，梵文字來就缺失）。』『舍利子！像這樣十種法，菩薩如果能夠清凈，應當實行佈施。』『又有十種法，菩薩如果能夠清凈具足，應當實行佈施。是哪十種呢？第一，菩薩不違背業報而施捨；第二，菩薩沒有邪惡的意樂而施捨；第三，菩薩沒有不勝解而施捨；第四，菩薩沒有懈怠疲倦而施捨；第五，菩薩沒有看人情面而施捨；第六，菩薩沒有惱害而施捨；第七，菩薩沒有退縮而施捨；第八，菩薩沒有讚美持戒而施捨；第九，菩薩沒有輕慢

【English Translation】 English version: Those who are diligent and energetic, this is said to be the practice of the Bodhisattva path. The six Paramitas (six perfections to reach the other shore) are: Dana Paramita (generosity), Sila Paramita (discipline), Ksanti Paramita (patience), Virya Paramita (effort), Dhyana Paramita (meditation), and Prajna Paramita (wisdom). Shariputra (one of Buddha's ten great disciples)! When the Bodhisattva Mahasattvas (great Bodhisattvas) see those Shramanas (ascetics), Brahmins (Hindu priests), the poor and lonely who come begging, they give them whatever they desire. Whether they beg for food, clothing, fragrant ointments, garlands, and places to dwell, or for medicine for illness, lamps, music, wives, servants, gardens, pavilions, gold, silver, lapis lazuli (a gemstone), tridacna (a type of shell), agate (a gemstone), coral, amber (a gemstone), mani pearls (wish-fulfilling jewels), and other precious treasures, elephants, horses, carriages, wealth, granaries, even the wealth and pleasures of a Chakravartin (ideal world ruler) who rules the four continents (in Buddhist cosmology), even to their hands, feet, ears, nose, eyes, body, flesh, blood, and marrow, there is nothing in the world that they do not give. 'Furthermore, Shariputra! There are ten dharmas (principles), which if a Bodhisattva can purify and fulfill, they should practice giving. What are these ten? First, a Bodhisattva does not seek to receive offerings with difficulty; second, a Bodhisattva does not give by oppressing or harming sentient beings; third, a Bodhisattva does not give by causing fear in others; fourth, a Bodhisattva does not refuse any request for giving; fifth, a Bodhisattva does not give with any appearance of giving; sixth, a Bodhisattva gives without discrimination towards all sentient beings; seventh, a Bodhisattva gives without causing harm; eighth, a Bodhisattva gives without regional discrimination; ninth, a Bodhisattva gives to sentient beings without attachment (the tenth dharma is missing, as it is absent in the original Sanskrit text).' 'Shariputra! These are the ten dharmas, which if a Bodhisattva can purify, they should practice giving.' 'Again, there are ten dharmas, which if a Bodhisattva can purify and fulfill, they should practice giving. What are these ten? First, a Bodhisattva does not give against the law of karma; second, a Bodhisattva does not give with evil intention; third, a Bodhisattva does not give without understanding; fourth, a Bodhisattva does not give with laziness or weariness; fifth, a Bodhisattva does not give based on personal relations; sixth, a Bodhisattva does not give with harm; seventh, a Bodhisattva does not give with retreat; eighth, a Bodhisattva does not give with praise for keeping precepts; ninth, a Bodhisattva does not give with contempt

毀戒施，十者菩薩不求果報施。如是十種法，菩薩若能清凈，當行佈施。

「復有十法，菩薩若能具足清凈，當行佈施。何等為十？一者菩薩無譭謗施，二者菩薩無違背施，三者菩薩無瑕疵施，四者菩薩無忿怒施，五者菩薩無憎嫉施，六者菩薩無瞋恚施，七者菩薩無不恭敬施，八者菩薩無不自手施，九者菩薩隨應止其下劣心施，十者菩薩于所生處無悕望施。如是十種法，菩薩若能清凈，當行佈施。

「復有十法，菩薩若能具足清凈，當行佈施。何等為十？一者菩薩無不堅牢施，二者菩薩無邊際施，三者菩薩無分段施，四者菩薩無他信施，五者菩薩不著下劣心施，六者菩薩不求色相受用富貴歡喜施，七者菩薩不求梵王帝釋護世諸天等施，八者菩薩不求聲聞緣覺地施，九者菩薩不譭謗智者施，十者菩薩所作善利無不迴向一切智施。如是十種法，菩薩若能清凈，當行佈施。

佛說大乘菩薩藏正法經卷第十七大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十八

譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉　詔譯佈施波羅蜜多品第六之餘

「複次舍利子！有十種稱讚之法，菩薩若能具足清凈，當行佈施。此稱讚法者，謂即有

【現代漢語翻譯】現代漢語譯本『毀壞戒律的佈施』，這十種是菩薩不求回報的佈施。如果菩薩能夠清凈地做到這十種法，就應當實行佈施。『又有十種法，如果菩薩能夠具足清凈，就應當實行佈施。』是哪十種呢？第一，菩薩沒有譭謗的佈施；第二，菩薩沒有違背的佈施；第三，菩薩沒有瑕疵的佈施；第四，菩薩沒有忿怒的佈施；第五，菩薩沒有憎恨嫉妒的佈施；第六，菩薩沒有嗔恚的佈施；第七，菩薩沒有不恭敬的佈施；第八，菩薩沒有不親手佈施；第九，菩薩應當隨順情況停止其下劣心的佈施；第十，菩薩對於所生之處沒有希望的佈施。如果菩薩能夠清凈地做到這十種法，就應當實行佈施。『又有十種法，如果菩薩能夠具足清凈，就應當實行佈施。』是哪十種呢？第一，菩薩沒有不堅牢的佈施；第二，菩薩沒有邊際的佈施；第三，菩薩沒有分段的佈施；第四，菩薩沒有依賴他人信任的佈施；第五，菩薩不執著于下劣心的佈施；第六，菩薩不求色相受用富貴歡喜的佈施；第七，菩薩不求梵王（Brahma，印度教的創造之神）、帝釋（Indra，佛教的守護神）護世諸天等（Devas，天神）的佈施；第八，菩薩不求聲聞（Śrāvaka，聽聞佛陀教誨的弟子）緣覺（Pratyekabuddha，獨自覺悟者）地的佈施；第九，菩薩不譭謗智者的佈施；第十，菩薩所作的善利沒有不迴向一切智（Sarvajñāna，佛陀的智慧）的佈施。如果菩薩能夠清凈地做到這十種法，就應當實行佈施。《佛說大乘菩薩藏正法經》卷第十七大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》《佛說大乘菩薩藏正法經》卷第十八譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯佈施波羅蜜多品第六之餘『再者，舍利子（Śāriputra，佛陀的十大弟子之一）！有十種稱讚的法，如果菩薩能夠具足清凈，就應當實行佈施。』這稱讚的法，就是說有

【English Translation】 English version 'Giving while breaking precepts,' these ten are the giving of a Bodhisattva who does not seek reward. If a Bodhisattva can purify these ten dharmas, they should practice giving. 'Furthermore, there are ten dharmas that, if a Bodhisattva can fully purify, they should practice giving.' What are these ten? First, a Bodhisattva's giving is without slander; second, a Bodhisattva's giving is without contradiction; third, a Bodhisattva's giving is without flaw; fourth, a Bodhisattva's giving is without anger; fifth, a Bodhisattva's giving is without hatred and jealousy; sixth, a Bodhisattva's giving is without resentment; seventh, a Bodhisattva's giving is without disrespect; eighth, a Bodhisattva's giving is not without their own hands; ninth, a Bodhisattva should, according to circumstances, cease giving with an inferior mind; tenth, a Bodhisattva's giving is without hope for the place of rebirth. If a Bodhisattva can purify these ten dharmas, they should practice giving. 'Furthermore, there are ten dharmas that, if a Bodhisattva can fully purify, they should practice giving.' What are these ten? First, a Bodhisattva's giving is not without firmness; second, a Bodhisattva's giving is without limit; third, a Bodhisattva's giving is not segmented; fourth, a Bodhisattva's giving does not rely on the faith of others; fifth, a Bodhisattva does not cling to giving with an inferior mind; sixth, a Bodhisattva does not seek giving for the enjoyment of form, wealth, and joy; seventh, a Bodhisattva does not seek giving from Brahma (the Hindu god of creation), Indra (the Buddhist guardian deity), the guardian gods of the world, and other Devas (gods); eighth, a Bodhisattva does not seek giving for the level of Śrāvaka (a disciple who hears the Buddha's teachings) and Pratyekabuddha (a solitary enlightened one); ninth, a Bodhisattva does not slander the giving of the wise; tenth, the good benefits a Bodhisattva makes are not without being dedicated to all-knowing wisdom (Sarvajñāna, the wisdom of the Buddha). If a Bodhisattva can purify these ten dharmas, they should practice giving. The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 17, spoken by the Buddha Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, spoken by the Buddha The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 18, spoken by the Buddha Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-robed Śramaṇa, Wei Jing, and others, by imperial decree, the remainder of the Sixth Chapter on the Perfection of Giving 'Furthermore, Śāriputra (one of the Buddha's ten great disciples)! There are ten dharmas of praise that, if a Bodhisattva can fully purify, they should practice giving.' These dharmas of praise are said to be

為出離故得有為果。菩薩應當如是佈施，即得十種稱讚之法。何等為十？一者施食，獲得長壽。二者施飲，息除一切渴愛煩惱。三者施諸乘輿，即能獲得諸利樂事。四者施妙衣服，即起慚愧之心如獲金蓋。五者施諸涂香華鬘，即得戒聞等持妙香塗飾。六者施諸妙香末香，即得身支柔軟妙香馥郁。七者施諸美味，即得味中上味，及能圓具人中妙相。八者施依止處，即能當與一切眾生為舍為洲、為救為歸、為所趣向。九者施諸病緣醫藥，即得不老不死甘露妙樂圓滿具足。十者若施種種資具，即得菩提分法勝妙資具圓滿具足。如是十種佈施稱讚之法，菩薩求菩提時，當得一切稱讚攝受。

「復有十種稱讚之法，菩薩若能清凈，當行佈施。何等為十？一者若施燈明，即得如來五眼清凈。二者若施殊妙歌音，即得天耳清凈。三者若施金銀琉璃、硨磲瑪瑙、珊瑚琥珀、摩尼真珠及餘珍寶，即得如來三十二種大丈夫相。四者若施種種妙寶、種種妙華，即得如來八十種好。五者若施象馬車乘，即得廣多人眾充滿圍繞。六者若施殊妙園林，即得禪定解脫等持等至圓滿具足。七者若施財谷庫藏，即得諸法寶藏圓滿具足。八者若施奴婢及營作人，即得所作自在，如佛自然智圓滿具足。九者若施妻子眷屬，即得最勝可愛無上正等正覺圓滿

【現代漢語翻譯】現代漢語譯本：爲了出離輪迴，才會有善業的果報。菩薩應當這樣佈施，就能獲得十種稱讚的功德。是哪十種呢？第一，佈施食物，能獲得長壽。第二，佈施飲品，能消除一切渴愛和煩惱。第三，佈施車乘，就能獲得各種快樂的事。第四，佈施美好的衣服，就能生起慚愧之心，如同獲得金色的寶蓋。第五，佈施各種涂香和花鬘，就能獲得戒、聞、定等美好的香氣塗飾。第六，佈施各種妙香和末香，就能使身體柔軟，散發美妙的香氣。第七，佈施各種美味，就能獲得味道中的上味，並且能圓滿具備人中的美好相貌。第八，佈施住所，就能成為一切眾生的依靠、洲渚、救護、歸宿和所趨向。第九，佈施治療疾病的醫藥，就能獲得不老不死的甘露妙樂，圓滿具足。第十，如果佈施各種資具，就能獲得菩提分法（指通往覺悟的修行方法）的殊勝資具，圓滿具足。菩薩在求菩提的時候，應當獲得這十種佈施的稱讚功德，並被一切稱讚所攝受。還有十種稱讚的功德，菩薩如果能夠清凈地行佈施，就能獲得。是哪十種呢？第一，如果佈施燈明，就能獲得如來的五眼清凈（肉眼、天眼、慧眼、法眼、佛眼）。第二，如果佈施殊妙的歌音，就能獲得天耳清凈。第三，如果佈施金、銀、琉璃、硨磲（一種海貝）、瑪瑙、珊瑚、琥珀、摩尼真珠（一種寶珠）以及其他珍寶，就能獲得如來的三十二種大丈夫相。第四，如果佈施各種妙寶和妙花，就能獲得如來的八十種好。第五，如果佈施象、馬、車乘，就能獲得眾多人眾的圍繞。第六，如果佈施殊妙的園林，就能獲得禪定、解脫、等持（心專注一境）和等至（入定）的圓滿具足。第七，如果佈施財谷庫藏，就能獲得諸法寶藏的圓滿具足。第八，如果佈施奴婢和從事勞作的人，就能獲得所作自在，如同佛的自然智圓滿具足。第九，如果佈施妻子和眷屬，就能獲得最殊勝、可愛、無上的正等正覺，圓滿具足。

【English Translation】 English version: For the sake of liberation, there are meritorious results of actions. A Bodhisattva should give in this way, and will then obtain ten kinds of praised merits. What are the ten? First, giving food, one obtains longevity. Second, giving drink, one eliminates all thirst and afflictions. Third, giving vehicles, one obtains all kinds of joyful things. Fourth, giving fine clothes, one generates a sense of shame, like obtaining a golden canopy. Fifth, giving various perfumes and garlands, one obtains the adornment of the fine fragrance of precepts, learning, and concentration. Sixth, giving various fine incense and powdered incense, one's body becomes soft and emits a wonderful fragrance. Seventh, giving various delicacies, one obtains the best of flavors, and can fully possess the fine features of a human being. Eighth, giving a place of dwelling, one becomes a refuge, an island, a protector, a haven, and a destination for all beings. Ninth, giving medicine for illnesses, one obtains the nectar of immortality and bliss, fully complete. Tenth, if one gives various resources, one obtains the superior resources of the Bodhi-part-dharma (the practices leading to enlightenment), fully complete. When a Bodhisattva seeks Bodhi, they should obtain these ten kinds of praised merits of giving, and be embraced by all praise. There are also ten kinds of praised merits that a Bodhisattva can obtain if they give purely. What are the ten? First, if one gives light, one obtains the pure five eyes of the Tathagata (Buddha's five types of vision: physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye). Second, if one gives wonderful singing, one obtains the pure divine ear. Third, if one gives gold, silver, lapis lazuli, tridacna (a type of clam), agate, coral, amber, mani pearls (a type of precious pearl), and other treasures, one obtains the thirty-two major marks of a great man of the Tathagata. Fourth, if one gives various precious treasures and wonderful flowers, one obtains the eighty minor marks of the Tathagata. Fifth, if one gives elephants, horses, and carriages, one obtains the surrounding of many people. Sixth, if one gives wonderful gardens, one obtains the complete fulfillment of meditation, liberation, samadhi (concentration), and samapatti (attainment). Seventh, if one gives stores of wealth and grain, one obtains the complete fulfillment of the treasure of all dharmas. Eighth, if one gives servants and laborers, one obtains freedom in actions, like the complete fulfillment of the Buddha's natural wisdom. Ninth, if one gives one's wife and family, one obtains the most supreme, beloved, unsurpassed, and perfect enlightenment, fully complete.

具足。十者若施四大洲主富樂之位，即得菩薩一切善法成一切智圓滿具足。如是十種佈施稱讚之法，菩薩求菩提時，當得一切稱讚攝受。

「復有十種稱讚之法，菩薩若能清凈，當行佈施。何等為十？一者若施五欲妙樂，即得戒、定、慧、解脫、解脫知見諸蘊清凈，及於一切嬉戲娛樂等事悉得如意。二者若施雙足，即得法義足圓具詣菩提場。三者若施二手，即得法手常授於他圓滿具足。四者若施其耳，即得諸根圓具無所缺壞。五者若施其鼻，亦得諸根圓具。六者若施身諸支分，即得無過失身如佛身清凈。七者若施其眼，即得法眼清凈。八者若施血肉，即得一切眾生真實身命真實佈施善資其命。九者若施其髓，即得金剛堅固不壞之身。十者若施上分頭頂，菩薩摩訶薩即得安住三界最勝無上，現證一切智智圓滿具足。舍利子！菩薩摩訶薩求菩提時，應如是佈施，如是等諸相乃能圓滿一切佛法，稱讚攝受。

「舍利子！智者菩薩以其甚深勝慧，不樂世間所樂財物，但為勤求阿耨多羅三藐三菩提、求甘露法、求大覺智、求寂靜涅盤。菩薩于其世間一切所樂之物及諸妙樂無不捨者，一切皆為依止阿耨多羅三藐三菩提故。舍利子，譬如世間耕植之人首欲耘田，先依堅木次設眾具，牛以導前，于本上中作耕耘事，營力既

【現代漢語翻譯】現代漢語譯本圓滿具足。如果佈施四大洲之主的富樂地位，就能獲得菩薩一切善法，成就一切智慧的圓滿具足。像這樣十種稱讚佈施的方法，菩薩在求菩提時，應當獲得一切稱讚和攝受。又有十種稱讚佈施的方法，菩薩如果能夠清凈地做到，就應當實行佈施。是哪十種呢？第一，如果佈施五欲的妙樂，就能獲得戒、定、慧、解脫、解脫知見等諸蘊的清凈，並且對於一切嬉戲娛樂等事都能如意。第二，如果佈施雙足，就能獲得法義的圓滿，到達菩提道場。第三，如果佈施雙手，就能獲得法手，常常給予他人，圓滿具足。第四，如果佈施耳朵，就能獲得諸根圓滿，沒有缺損。第五，如果佈施鼻子，也能獲得諸根圓滿。第六，如果佈施身體的各個部分，就能獲得沒有過失的身體，像佛身一樣清凈。第七，如果佈施眼睛，就能獲得法眼清凈。第八，如果佈施血肉，就能獲得一切眾生真實的生命，真實地佈施，善於資助他們的生命。第九，如果佈施骨髓，就能獲得金剛般堅固不壞的身體。第十，如果佈施頭頂，菩薩摩訶薩就能安住於三界最殊勝無上的地位，現證一切智慧的圓滿具足。舍利子！菩薩摩訶薩在求菩提時，應當像這樣佈施，像這樣等諸相才能圓滿一切佛法，獲得稱讚和攝受。舍利子！有智慧的菩薩以其甚深殊勝的智慧，不貪戀世間所喜愛的財物，只是爲了勤求阿耨多羅三藐三菩提（無上正等正覺），求甘露法，求大覺智，求寂靜涅槃。菩薩對於世間一切所喜愛的物品以及各種妙樂，沒有不捨棄的，一切都是爲了依止阿耨多羅三藐三菩提的緣故。舍利子，譬如世間耕種的人，首先想要耕耘田地，先要依靠堅固的木頭，然後設定各種工具，用牛在前面引導，在田地的上中部分進行耕耘，經營力量已經...

【English Translation】 English version Complete and perfect. If one gives away the wealth and happiness of the ruler of the four continents, one will obtain all the good dharmas of a Bodhisattva, and achieve the complete perfection of all wisdom. These are the ten methods of praising giving. When a Bodhisattva seeks Bodhi, he should receive all praise and acceptance. Furthermore, there are ten methods of praising giving. If a Bodhisattva can purify them, he should practice giving. What are the ten? First, if one gives away the wonderful pleasures of the five desires, one will obtain the purity of the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and one will be able to fulfill all matters of play and entertainment as desired. Second, if one gives away one's two feet, one will obtain the complete fulfillment of the meaning of the Dharma and reach the Bodhi field. Third, if one gives away one's two hands, one will obtain the Dharma hand, which will always be given to others, complete and perfect. Fourth, if one gives away one's ears, one will obtain the complete perfection of the senses, without any defects. Fifth, if one gives away one's nose, one will also obtain the complete perfection of the senses. Sixth, if one gives away the various parts of one's body, one will obtain a body without faults, as pure as the body of a Buddha. Seventh, if one gives away one's eyes, one will obtain the purity of the Dharma eye. Eighth, if one gives away one's blood and flesh, one will obtain the true life of all sentient beings, truly giving and well supporting their lives. Ninth, if one gives away one's marrow, one will obtain a body as firm and indestructible as diamond. Tenth, if one gives away the crown of one's head, the Bodhisattva Mahasattva will be able to dwell in the most supreme and unsurpassed position in the three realms, and directly realize the complete perfection of all wisdom. Shariputra! When a Bodhisattva Mahasattva seeks Bodhi, he should give in this way. Only with these characteristics can he perfect all the Buddha dharmas and receive praise and acceptance. Shariputra! A wise Bodhisattva, with his profound and superior wisdom, does not desire the worldly wealth that people love, but only diligently seeks Anuttara-samyak-sambodhi (unexcelled complete enlightenment), seeks the nectar Dharma, seeks the great awakening wisdom, and seeks the peaceful Nirvana. The Bodhisattva does not give up any of the worldly things that people love and all the wonderful pleasures, all for the sake of relying on Anuttara-samyak-sambodhi. Shariputra, just like a farmer in the world who first wants to cultivate the field, he first relies on strong wood, then sets up various tools, and uses an ox to lead the way, cultivating the upper and middle parts of the field. The effort of managing is already...

成資養身命。彼耕植人以身命存故，金銀諸寶亦能成辦，至於財谷衣服等物悉能成辦。何以故？財不如谷，谷為本故。菩薩摩訶薩亦復如是，若依時依處以世間所樂財物行佈施者，即能依止阿耨多羅三藐三菩提。舍利子！又如群牛先食青草，次復飲其溫涼之水。水食既調，即成其乳，次成其酪，后成生酥，后成熟酥，如是次第悉有所成。菩薩摩訶薩亦復如是，先以世間所樂財物行於佈施，即能依止阿耨多羅三藐三菩提，隨所樂欲悉能成辦，或得成彼轉輪聖王，或覆成辦三種勝相，謂菩薩十地、如來十力、四無所畏。又覆成辦千種事業，即得十八不共佛法。又覆成辦千種事業，得佛六十種清凈妙音。又覆成辦百種事業，即得如來一大人相。又覆成辦二百種事業，即得如來最上清凈烏瑟膩沙頂相。又覆成辦百種功德妙相，即能圓具如來所有大法螺音。又覆成辦百千俱胝功德妙相，即得如來鮮白齊密上妙齒相。舍利子！是故當知，如來勝業果報菩薩悉能成辦。若能發起一念慈心，諸乞丐者隨應佈施，即與發彼殑伽沙數等心無異，即能成辦佛三摩地。當知諸佛從三摩地起已，如來、應供、正等正覺於一一毛孔，悉能化現百三摩地所化自在。舍利子！如是如來所有一切神通事業佛法勝相，皆是菩薩宿修大行，以世間所樂財物奉施

如來。以攝受故，求甘露法、求寂靜涅盤。舍利子！以是緣故，菩薩摩訶薩以世間所樂財物行佈施者，即能依止成就阿耨多羅三藐三菩提果。

「複次舍利子！我念過去世阿僧祇劫前，復過無量無數不思議劫，爾時有佛出現世間，其名福生如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛壽量千歲。佛會之中有百千大苾芻眾，皆是大阿羅漢，諸漏已盡無復煩惱，心得自在到于彼岸。是時有一紡線之人，色相端嚴人所樂見，其人所居去佛世尊游止方處而復不遠。其人于自舍中營自所業，功力辦已，于日後分常所出時即出自舍，前詣世尊福生如來所。到佛所已發清凈心，持以一線奉上世尊，作是白言：『我今以此一線獻奉世尊，愿佛哀愍受我所施。愿我以此善根，未來世中獲諸攝法。』是時世尊即為攝受。其紡線人從是已后乃至成佛，如是次第總以線數五百而奉世尊，由是十五劫中不墮惡趣。又復以此善根，千俱胝生作轉輪聖王。又此善根，千俱胝生作帝釋天主。又此善根，當得身份柔軟人相可愛。最初修作勝上事業，親近供養千俱胝佛，尊重恭敬，以香華燈涂、飲食衣服、幢幡寶蓋、醫藥緣具伸供養已，最後復過阿僧祇劫，當證阿耨多羅三藐三菩提果，名善攝受如來、

【現代漢語翻譯】現代漢語譯本：如來，爲了攝受眾生，追求甘露之法，追求寂靜的涅槃。舍利子！因為這個緣故，菩薩摩訶薩用世間所喜愛的財物行佈施，就能依此成就阿耨多羅三藐三菩提的果位。又，舍利子！我回憶過去世阿僧祇劫之前，又過了無量無數不可思議的劫數，那時有佛出現於世間，名為福生如來（福德所生之如來）、應供（應受人天供養）、正等正覺（真正平等覺悟）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、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（世間所尊重的人）。那位佛的壽命有一千歲。佛的集會中有百千大比丘眾，他們都是大阿羅漢（斷盡煩惱的聖者），諸漏已盡，不再有煩惱，心已得自在，到達了彼岸。當時有一位紡線的人，容貌端正，令人喜愛，他所居住的地方離佛世尊游化之處不遠。他在自己的家中經營自己的事業，工作完畢后，在每天下午常出來的時候，就從家中出來，前往世尊福生如來所在的地方。到達佛所在的地方后，他發清凈心，用一根線奉獻給世尊，並說道：『我現在用這根線獻給世尊，愿佛慈悲接受我的佈施。愿我以此善根，在未來世中獲得一切攝受之法。』當時世尊就接受了他的供養。那位紡線的人從那以後直到成佛，像這樣依次總共用五百根線奉獻給世尊，因此在十五劫中沒有墮入惡道。又因為這個善根，有千俱胝次轉生為轉輪聖王。又因為這個善根，有千俱胝次轉生為帝釋天主。又因為這個善根，將獲得身體柔軟，容貌可愛。最初修行殊勝的事業，親近供養千俱胝佛，尊重恭敬，用香、花、燈、涂香、飲食、衣服、幢幡、寶蓋、醫藥等供養，最後又經過阿僧祇劫，將證得阿耨多羅三藐三菩提的果位，名為善攝受如來（善於攝受眾生之如來）。

【English Translation】 English version: The Tathagata, for the sake of embracing all beings, seeks the nectar of Dharma and the tranquil Nirvana. Shariputra! For this reason, when a Bodhisattva Mahasattva practices giving with worldly cherished possessions, they can rely on this to achieve the fruit of Anuttara-samyak-sambodhi. Furthermore, Shariputra! I recall that in the past, countless kalpas before the asamkhya kalpas, there was a Buddha who appeared in the world, named Fukusho Tathagata (Tathagata born of merit), Arhat (worthy of offerings from gods and humans), Samyak-sambuddha (truly and equally enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (supreme being), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the World Honored One). That Buddha's lifespan was one thousand years. In the Buddha's assembly, there were hundreds of thousands of great Bhikshus, all of whom were great Arhats (saints who have extinguished all defilements), their outflows were exhausted, they had no more afflictions, their minds were free, and they had reached the other shore. At that time, there was a person who spun thread, with a handsome appearance that was pleasing to see. The place where he lived was not far from where the Buddha Bhagavan was staying. He managed his own affairs in his home, and after finishing his work, he would leave his house in the afternoon, and go to where the Buddha Fukusho Tathagata was. Upon arriving at the Buddha's place, he generated a pure mind, and offered a single thread to the Bhagavan, saying: 'I now offer this thread to the Bhagavan, may the Buddha have compassion and accept my offering. May I, through this root of goodness, obtain all the methods of embracing beings in future lives.' At that time, the Bhagavan accepted his offering. That thread-spinner, from then until he became a Buddha, offered a total of five hundred threads to the Bhagavan in this manner, and because of this, he did not fall into the evil realms for fifteen kalpas. Furthermore, because of this root of goodness, he was reborn as a Chakravartin king for a thousand kotis of lives. Furthermore, because of this root of goodness, he was reborn as the lord of the Devas, Indra, for a thousand kotis of lives. Furthermore, because of this root of goodness, he will obtain a soft body and a lovable appearance. He will initially cultivate superior practices, draw near to and make offerings to a thousand kotis of Buddhas, with respect and reverence, offering incense, flowers, lamps, perfumes, food, clothing, banners, jeweled canopies, and medicines, and after making these offerings, he will finally, after passing through asamkhya kalpas, attain the fruit of Anuttara-samyak-sambodhi, and be named the Good Embracing Tathagata (Tathagata who is good at embracing all beings).

應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛世尊住壽二十俱胝歲。佛會之中有二十俱胝那庾多大苾芻眾，皆是阿羅漢，諸漏已盡無復煩惱，心得自在到于彼岸。有五俱胝大菩薩眾，皆悉安住阿耨多羅三藐三菩提，宣說正法，廣度無量無數眾生，作利樂已入大涅盤。彼佛世尊入涅盤后，正法住世滿一千歲，廣作佛事，如我今時當入涅盤等無有異。舍利子！汝見如是紡線之人發清凈心，以一條線奉施如來，如是次第成辦佛法，謂由清凈心廣大故。舍利子！是故當知，若心不廣大復不精勤，即不能得殊勝果報。若心清凈，以其世間所樂財物而為依止隨力少施，即得一切可愛樂果。又復智者菩薩以增上智力多作勝利。何以故？力廣大故，所作無量回向力故。」

爾時世尊欲重明斯義說伽陀曰：

「佈施不求於色相，　　不求受用及富饒，　但求無上佛菩提，　　以少施故獲多利。　不求名稱及善譽，　　世間快樂亦無求，　于諸起滅絕悕望，　　求佛大果無餘法。　飲食衣服及眾具，　　於一切處悉無求，　如毛端量發施心，　　求甘露門常開廓。　凡所行施無高下，　　亦無諂曲慳吝心，　是中懈怠悉蠲除，　　勇發世間利益事。　若財若谷資身命，　

【現代漢語翻譯】現代漢語譯本：應供（值得供養的人）、正等正覺（完全覺悟的人）、明行足（智慧和德行圓滿的人）、善逝（善於到達涅槃的人）、世間解（瞭解世間一切的人）、無上士（無與倫比的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的）。那位佛世尊的壽命有二十俱胝（一俱胝等於一千萬）歲。佛的集會中有二十俱胝那庾多（一個極大的數字單位）大比丘眾，他們都是阿羅漢（已斷絕煩惱的人），諸漏已盡，不再有煩惱，心已得自在，到達了彼岸。有五俱胝大菩薩眾，他們都安住在阿耨多羅三藐三菩提（無上正等正覺），宣說正法，廣度無量無數的眾生，利益安樂眾生後進入大涅槃。那位佛世尊入涅槃后，正法住世滿一千歲，廣作佛事，就像我現在將要入涅槃一樣，沒有差別。舍利子！你看到像這樣紡線的人發清凈心，用一條線奉獻給如來，這樣次第成就佛法，這是因為清凈心廣大。舍利子！所以應當知道，如果心不廣大又不精勤，就不能得到殊勝的果報。如果心清凈，用世間所喜愛的財物作為依靠，隨自己的能力少許佈施，就能得到一切可愛樂的果報。而且有智慧的菩薩以增上的智慧力多作勝利。為什麼呢？因為力量廣大，所作的無量回向力啊。那時，世尊想要重申這個道理，說了偈頌：『佈施不求於色相，不求受用及富饒，但求無上佛菩提，以少施故獲多利。不求名稱及善譽，世間快樂亦無求，于諸起滅絕希望，求佛大果無餘法。飲食衣服及眾具，於一切處悉無求，如毛端量發施心，求甘露門常開闊。凡所行施無高下，亦無諂曲慳吝心，是中懈怠悉蠲除，勇發世間利益事。若財若谷資身命，'

【English Translation】 English version: 'Arhat (worthy of offerings), Samyak-saṃbuddha (perfectly enlightened one), Vidyā-caraṇa-saṃpanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣa-damya-sārathi (tamer of men), Śāstā deva-manusyānām (teacher of gods and humans), Buddha (enlightened one), Bhagavat (blessed one). That Buddha Bhagavat lived for twenty koṭi (a koṭi is ten million) years. In the Buddha's assembly, there were twenty koṭi nayuta (a very large number unit) great Bhikṣus (monks), all of whom were Arhats, their outflows were exhausted, they had no more afflictions, their minds were free, and they had reached the other shore. There were five koṭi great Bodhisattvas, all of whom were dwelling in Anuttara-samyak-saṃbodhi (supreme perfect enlightenment), proclaiming the Dharma, widely liberating countless sentient beings, and after benefiting and bringing happiness to sentient beings, they entered Mahāparinirvāṇa. After that Buddha Bhagavat entered Parinirvāṇa, the true Dharma remained in the world for a full thousand years, widely performing the Buddha's work, just like when I will enter Parinirvāṇa now, there is no difference. Shariputra! You see how these people who spin thread generate a pure mind, offering a single thread to the Tathagata, thus gradually accomplishing the Buddha's Dharma, because of the vastness of their pure mind. Shariputra! Therefore, you should know that if the mind is not vast and not diligent, one cannot obtain superior rewards. If the mind is pure, using worldly beloved possessions as a basis, giving a little according to one's ability, one can obtain all desirable and joyful rewards. Moreover, wise Bodhisattvas, with the power of superior wisdom, achieve many victories. Why? Because their power is vast, and the power of their immeasurable dedication.' At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Giving without seeking form, not seeking enjoyment or wealth, but seeking supreme Buddhahood, one obtains great benefit from small giving. Not seeking fame or good reputation, nor seeking worldly happiness, abandoning all hope for arising and ceasing, seeking the great fruit of Buddhahood, there is no other way. Food, clothing, and all necessities, not seeking them anywhere, generating a giving mind as small as a hair tip, seeking the gate of nectar to be always open and vast. In all acts of giving, there is no high or low, nor is there deceit, crookedness, or stinginess, all laziness is eliminated, and one bravely engages in worldly beneficial deeds. Whether wealth or grain, sustaining life,'

及餘一切悉行施，　施已廣大歡喜生，　　菩提解脫不難得。　父母妻子諸所愛，　　來乞丐者皆施之，　所施亦無憎嫉心，　　是修最上菩提行。　凡諸所見無忿恚，　　惡友常同善友觀，　諸怖畏者施慰安，　　于諸事法無執著。　不求王位生法欲，　　常宣出離正法門，　法施普及諸眾生，　　利益世間常不捨。　不求天中諸妙樂，　　唯求無上佛菩提，　不悕佈施大名稱，　　棄捨己身及余法。　唯佛菩提常不捨，　　非眼識色相所求，　亦復不求生諸天，　　但求涅盤最上樂。　諸所施作無依止，　　若成若壞悉無求，　智者常生正智心，　　明瞭一切正道法。

「複次舍利子！是故當知，諸菩薩摩訶薩勤行修習佈施波羅蜜多，是即廣修菩薩勝行。」

持戒波羅蜜多品第七之一

複次，佛告舍利子言：「云何名為諸菩薩摩訶薩修習持戒波羅蜜多，是即廣修菩薩勝行？舍利子！菩薩有三種法常善所行。何等為三？謂身、語、意皆善所行。云何身善所行？而菩薩者遠離殺生、偷盜、邪染，此名身業善行。又復菩薩遠離妄言、綺語、兩舌、惡口，此名語業善行。又復菩薩無貪、無瞋、正見，此名意業善行。菩薩作是思惟：『云何此身、語、意常善所行？若身不作

【現代漢語翻譯】現代漢語譯本以及我所有的一切都實行佈施，佈施之後，產生廣大的歡喜，菩提（覺悟）和解脫就不難獲得。父母、妻子等所有心愛的人，如果來乞討，都施捨給他們，施捨時也沒有憎恨嫉妒之心，這是修習最上菩提（覺悟）之行。凡是所見之人，都沒有憤怒怨恨，把惡友也看作善友一樣，對於恐懼的人，給予安慰，對於一切事物和法則，都沒有執著。不追求王位，生起對佛法的慾望，常常宣講出離的正法之門，將佛法佈施普及給一切眾生，利益世間，永不捨棄。不追求天上的各種美妙享樂，只追求無上的佛菩提（覺悟），不希望佈施得到大的名聲，捨棄自己的身體和一切事物。唯有佛菩提（覺悟）永不捨棄，不是眼睛所見的色相所能求得，也不追求轉生到天界，只求涅槃（寂滅）最上的快樂。所做的一切佈施都沒有執著，無論是成功還是失敗，都沒有所求，有智慧的人常常生起正確的智慧之心，明白一切正道之法。

『再者，舍利子（佛陀的十大弟子之一）！因此應當知道，諸菩薩摩訶薩（偉大的菩薩）勤奮修行佈施波羅蜜多（到達彼岸的佈施），這就是廣泛修習菩薩的殊勝行為。』

持戒波羅蜜多（到達彼岸的持戒）品第七之一

再者，佛告訴舍利子說：『什麼叫做諸菩薩摩訶薩修習持戒波羅蜜多，這就是廣泛修習菩薩的殊勝行為呢？舍利子！菩薩有三種法常常善於實行。哪三種呢？就是身、語、意都善於實行。什麼叫做身善於實行呢？就是菩薩遠離殺生、偷盜、邪淫，這叫做身業善行。又，菩薩遠離妄語、綺語、兩舌、惡口，這叫做語業善行。又，菩薩沒有貪婪、沒有嗔恨、有正見，這叫做意業善行。菩薩這樣思考：『怎樣才能使這身、語、意常常善於實行呢？如果身體不作

【English Translation】 English version And all the rest I give away, Having given, great joy arises, Bodhi (enlightenment) and liberation are not difficult to attain. Parents, wife, and all loved ones, if they come begging, give to them all, Giving without hatred or jealousy, this is cultivating the supreme Bodhi (enlightenment) practice. Towards all whom one sees, have no anger or resentment, view evil friends as good friends, To those who are fearful, give comfort, towards all things and laws, have no attachment. Not seeking kingship, generate desire for the Dharma, always proclaim the gate of liberation through the true Dharma, Spread the Dharma to all sentient beings, benefiting the world, never abandoning it. Not seeking the wonderful pleasures of the heavens, only seeking the supreme Buddha Bodhi (enlightenment), Not hoping for great fame from giving, abandoning one's own body and all things. Only the Buddha Bodhi (enlightenment) is never abandoned, not sought through the forms perceived by the eyes, Nor seeking rebirth in the heavens, only seeking the supreme joy of Nirvana (extinction). All giving is without attachment, whether successful or failed, there is no seeking, The wise always generate a mind of correct wisdom, understanding all the paths of the true Dharma.

'Furthermore, Shariputra (one of the Buddha's ten great disciples)! Therefore, know that the Bodhisattva Mahasattvas (great Bodhisattvas) diligently practice the Paramita (perfection) of giving, this is the extensive practice of the Bodhisattva's superior conduct.'

The Chapter on the Paramita (perfection) of Morality, the Seventh, Part One

Furthermore, the Buddha said to Shariputra: 'What is called the Bodhisattva Mahasattvas practicing the Paramita (perfection) of morality, which is the extensive practice of the Bodhisattva's superior conduct? Shariputra! Bodhisattvas have three dharmas that are always well practiced. What are the three? They are that body, speech, and mind are all well practiced. What is called the body being well practiced? It is that Bodhisattvas abstain from killing, stealing, and sexual misconduct, this is called good conduct of body karma. Furthermore, Bodhisattvas abstain from false speech, frivolous speech, divisive speech, and harsh speech, this is called good conduct of speech karma. Furthermore, Bodhisattvas are without greed, without hatred, and have right view, this is called good conduct of mind karma. Bodhisattvas think thus: 'How can this body, speech, and mind always be well practiced? If the body does not commit

業，即無殺生、偷盜、邪染，此名身善行。若語不作業，即無妄言、綺語、兩舌、惡口，此名語善行。若意不作業，即無貪、瞋、邪見，此名意善行。』菩薩又復如實伺察，若身、語、意無作業者，即于諸法何能表了？于身語意何所施設？若青黃赤白紅紫碧綠當何顯示，即無眼識表了，無耳鼻舌身意識表了。何以故？以無能生所生、能起所起故。若其無者，諸作業中何能施設？菩薩作是思惟已，了知戒相現前無所作，若無所作有何表示？若無表示亦無取著，如是乃名菩薩善行。于其戒相亦無所觀，若於戒相無趣向故即無所觀，若如是觀即有身見不能生起。若有身見不起，即于持戒毀戒如理伺察而悉不見。若如是觀，即于戒法軌範境界無所了知。如是持戒，于自於他悉無所得亦無所行。若於自他無所行故，即于戒無毀缺亦無所取。若自他無所得，戒亦無所得。若戒無所得，即戒學無缺犯。若戒學無缺犯，即戒亦無缺犯，如是即戒無所取。何故無取？以一切法無所取故。是故一切法無自亦無他，于無我中當云何取？」

爾時世尊欲重明斯義說伽陀曰：

「身業清凈語亦爾，　　意常清凈修凈行，　禁戒清凈復常行，　　此名菩薩持凈戒。　十善業道賢復勝，　　菩薩智者善所觀，　于身語意悉無修，　　此

【現代漢語翻譯】現代漢語譯本：『業，就是沒有殺生、偷盜、邪淫，這稱為身善行。如果言語不造作惡業，就是沒有妄語、綺語、兩舌、惡口，這稱為語善行。如果意念不造作惡業，就是沒有貪婪、嗔恨、邪見，這稱為意善行。』菩薩又進一步如實觀察，如果身、語、意沒有造作，那麼對於諸法又能表達什麼呢？對於身語意又能施設什麼呢？如果青黃赤白紅紫碧綠這些顏色要如何顯示，如果沒有眼識的表達，沒有耳鼻舌身意識的表達。為什麼呢？因為沒有能生和所生、能起和所起。如果這些都沒有，在諸業中又能施設什麼呢？菩薩這樣思考後，了知戒相的顯現是無所作為的，如果無所作為，又有什麼可以表示呢？如果沒有表示，也就沒有執著，這樣才稱為菩薩的善行。對於戒相也沒有任何執著，如果對於戒相沒有趣向，也就沒有執著，如果這樣觀察，就不會產生身見。如果身見不生起，那麼對於持戒和毀戒如理觀察也全都看不見。如果這樣觀察，那麼對於戒法的軌範境界就無所了知。這樣持戒，對於自己和他人都沒有所得，也沒有所行。如果對於自己和他人都沒有所行，那麼對於戒就沒有毀壞，也沒有執取。如果自己和他人都沒有所得，戒也沒有所得。如果戒沒有所得，那麼戒學就沒有缺犯。如果戒學沒有缺犯，那麼戒也就沒有缺犯，這樣戒就沒有執取。為什麼沒有執取呢？因為一切法都沒有執取。所以一切法沒有自己也沒有他人，在無我的狀態中又如何執取呢？這時，世尊爲了再次闡明這個道理，說了偈頌：『身業清凈，語業也清凈，意念常常清凈，修習清凈的行為，禁戒清凈並且常常奉行，這稱為菩薩持守清凈的戒律。十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見）賢善而且殊勝，菩薩智者善於觀察，對於身語意都沒有修習，這才是菩薩的清凈戒律。』

【English Translation】 English version: 'Karma, that is, no killing, stealing, or sexual misconduct, this is called good conduct of body. If speech does not create karma, that is, no false speech, embellished speech, divisive speech, or harsh speech, this is called good conduct of speech. If intention does not create karma, that is, no greed, hatred, or wrong views, this is called good conduct of mind.' The Bodhisattva further observes truthfully, if body, speech, and mind do not create karma, then what can be expressed regarding all dharmas? What can be established regarding body, speech, and mind? If colors like blue, yellow, red, white, pink, purple, turquoise, and green are to be shown, without the expression of eye consciousness, without the expression of ear, nose, tongue, body, and mind consciousness, how can they be shown? Why is that? Because there is no producer and produced, no initiator and initiated. If these do not exist, what can be established in all karmas? After contemplating this, the Bodhisattva understands that the appearance of precepts is without action. If there is no action, what can be expressed? If there is no expression, there is no attachment. Only then is it called the good conduct of a Bodhisattva. There is also no attachment to the precepts. If there is no inclination towards the precepts, there is no attachment. If one observes in this way, the view of self will not arise. If the view of self does not arise, then observing the upholding and breaking of precepts according to reason, one sees nothing. If one observes in this way, then one has no understanding of the boundaries of the precepts. Upholding precepts in this way, there is no gain for oneself or others, and no action. If there is no action for oneself or others, then there is no breaking or grasping of precepts. If there is no gain for oneself or others, there is no gain for precepts. If there is no gain for precepts, then there is no transgression of the study of precepts. If there is no transgression of the study of precepts, then there is no transgression of precepts, and thus there is no grasping of precepts. Why is there no grasping? Because there is no grasping of all dharmas. Therefore, all dharmas have neither self nor other, and in the state of no-self, how can one grasp? At that time, the World Honored One, wishing to further clarify this meaning, spoke in verses: 'The karma of the body is pure, so is the karma of speech, the mind is always pure, cultivating pure conduct, the precepts are pure and always practiced, this is called a Bodhisattva upholding pure precepts. The ten good paths of karma (no killing, no stealing, no sexual misconduct, no false speech, no divisive speech, no harsh speech, no embellished speech, no greed, no hatred, no wrong views) are virtuous and excellent, the wise Bodhisattva observes well, for body, speech, and mind there is no cultivation, this is the pure precepts of a Bodhisattva.'

名智者持凈戒。　無修無勝亦無授，　　形色顯色而復無，　若無形顯色相觀，　　諸境何能見彰表？　戒若無為無修作，　　眼於色境不能觀，　耳鼻舌身意亦然，　　諸境無能為表示。　根識若無相引發，　　悲心應作如是觀，　于戒清凈戒亦無，　　戒中無得而無住。　如是解了無我想，　　戒無所護善護戒，　無戒想無戒中修，　　菩提行中離諸見。　若於諸見無所觀，　　無見亦復無知解，　即此無見處亦無，　　是中持犯無領受。　若入無護正法理，　　戒中軌範不思議，　善能了知真護門，　　無戒亦復無所得。　無我想故戒無得，　　無我亦復戒中無，　所說常生離怖心，　　凈戒是為無我語。　戒無領解即無我，　　戒所依止亦復無，　無戒無求無我言，　　無持無犯無所取。　戒無我故無所起，　　無我即能無戒想，　菩提行乃深慧門，　　如是戒相得無畏。　諸有缺犯亦無得，　　持者皆由聖力增，　諸法無得亦復然，　　為愚癡者說持犯。　大哉凈戒善護者，　　于戒勝果無縛解，　諸見斷故罪不生，　　三惡趣中皆不墮。　戒無所持無所受，　　我見不生即不墮，　于中如是戒了知，　　此即無持亦無犯。　若於我法不能見，　　于

【現代漢語翻譯】現代漢語譯本智者以持守清凈的戒律而聞名。沒有修行，沒有超越，也沒有傳授，形色和顯色實際上都是不存在的。如果不存在形色和顯色的觀察，那麼諸境又如何能夠被看見和彰顯呢？如果戒律是無為的，沒有修行和造作，那麼眼睛就不能觀察色境，耳朵、鼻子、舌頭、身體和意識也是如此，諸境都無法被表示出來。如果根識之間沒有相互引發，那麼應該以悲憫之心這樣觀察：對於戒律的清凈，戒律本身也是不存在的，在戒律中沒有獲得也沒有住處。像這樣理解了無我的思想，戒律就沒有需要守護的，善於守護戒律就是守護無我，沒有戒律的想法，也沒有在戒律中修行，在菩提的修行中遠離各種見解。如果對於各種見解沒有觀察，那麼沒有見解也就沒有知解，即使這個沒有見解的地方也是不存在的，在這裡持戒和犯戒都沒有領受。如果進入了無護的正法之理，戒律中的規範是不可思議的，善於了知真正的守護之門，沒有戒律也沒有所得。因為無我的思想，所以戒律沒有所得，沒有我，戒律中也沒有我，所說的常常生起遠離恐懼的心，清凈的戒律就是無我的語言。戒律沒有領解就是無我，戒律所依賴的也是不存在的，沒有戒律，沒有追求，沒有我，沒有持戒，沒有犯戒，也沒有所取。戒律因為無我所以沒有生起，無我就是沒有戒律的想法，菩提的修行是深邃智慧的門徑，像這樣理解戒律的相狀就能獲得無畏。所有缺犯戒律的行為也沒有所得，持戒的人都是因為聖力的增長，諸法沒有所得也是如此，為愚癡的人說持戒和犯戒。偉大的清凈戒律的守護者，對於戒律的殊勝果報沒有束縛也沒有解脫，各種見解斷除，罪業就不會產生，也不會墮入三惡道。戒律沒有所持也沒有所受，我見不生就不會墮落，像這樣瞭解戒律，這就是沒有持戒也沒有犯戒。如果對於我和法都不能看見，那麼對於戒律的持守和犯戒也就沒有了分別。

【English Translation】 English version The wise are known for upholding pure precepts. There is no practice, no transcendence, and no transmission; form and appearance are actually non-existent. If there is no observation of form and appearance, how can the various realms be seen and manifested? If precepts are non-active, without practice or creation, then the eye cannot observe forms, nor can the ear, nose, tongue, body, and consciousness; the various realms cannot be expressed. If there is no mutual arising between the root consciousnesses, then one should observe with compassion: regarding the purity of precepts, the precepts themselves are also non-existent; in precepts, there is neither attainment nor dwelling. Understanding the idea of no-self in this way, precepts have nothing to protect; skillfully protecting precepts is protecting no-self; there is no thought of precepts, nor is there practice within precepts; in the practice of Bodhi, one is free from all views. If there is no observation of various views, then no view also means no understanding; even this place of no view is non-existent; here, there is no reception of upholding or breaking precepts. If one enters the principle of the Dharma of no protection, the norms within precepts are inconceivable; skillfully understanding the true gate of protection, there are neither precepts nor attainment. Because of the idea of no-self, precepts have no attainment; without self, there is also no self in precepts; what is said often gives rise to a heart free from fear; pure precepts are the language of no-self. Precepts without understanding are no-self; what precepts rely on is also non-existent; there are no precepts, no seeking, no self, no upholding, no breaking, and nothing to grasp. Because precepts are no-self, they do not arise; no-self is the absence of the thought of precepts; the practice of Bodhi is the gate of profound wisdom; understanding the characteristics of precepts in this way leads to fearlessness. All actions that violate precepts have no attainment; those who uphold precepts do so because of the increase of holy power; the non-attainment of all dharmas is also the same; for the foolish, one speaks of upholding and breaking precepts. Great are the protectors of pure precepts; for the excellent results of precepts, there is neither bondage nor liberation; when various views are cut off, sin will not arise, and one will not fall into the three evil realms. Precepts have nothing to uphold and nothing to receive; when the view of self does not arise, one will not fall; understanding precepts in this way means there is neither upholding nor breaking. If one cannot see self and dharma, then there is no distinction between upholding and breaking precepts.

三有中亦無觀，　況復持犯有所行，　　如是見者善持戒。

「複次舍利子！菩薩十種善法，從彼清凈心意中出、從彼精進勝行中出、從彼最極善欲廣大業報信解中出，于聖者所親近承事，于師尊所不起分別若聖若師，聽受正法勤求無著，志求菩提不惜身命。舍利子！持戒菩薩如是十種勝法，皆從菩薩內心中出，若能安住如是十種法者，即能積集一切善法。」

大乘菩薩藏正法經卷第十八大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第十九

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之二

佛言：「舍利子！云何名為善法？當知善法厥有三種，謂身、語、意善所行故。諸菩薩摩訶薩如是安住善所行者，能于菩薩藏正法勤求修習，即得菩提而常隨逐。」

爾時世尊欲重明斯義說伽陀曰：

「身業常當善修作，　　此是諸佛所宣說，　隨處親近阿阇梨，　　即得多聞善境界。　補特伽羅勝義者，　　常起慈心利眾生，　語言妙樂無愛憎，　　所說聞者生樂欲。　隨諸相法無恚惡，　　極善意樂悉平等，　修習不生罪欲心，　　慈心觀察常尊重。　得聞如來凈教已，　　

【現代漢語翻譯】現代漢語譯本在三有（欲有、色有、無色有）中也無所執著，何況還要執著于持戒或犯戒的行為呢？像這樣見解的人，才能真正持守戒律。

『再者，舍利子！菩薩有十種善法，這些善法從清凈的心意中產生，從精進殊勝的修行中產生，從最極善的願望和廣大業報的信解中產生。他們親近承事聖者，對於師長不分別對待，無論是聖者還是師長都一樣恭敬，聽受正法時勤奮求學而不執著，立志追求菩提而不惜身命。舍利子！持戒的菩薩所擁有的這十種殊勝的善法，都從菩薩的內心產生。如果能夠安住于這十種法，就能積累一切善法。』

《大乘菩薩藏正法經》卷第十八大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第十九

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯《持戒波羅蜜多品》第七之二

佛說：『舍利子！什麼叫做善法？應當知道善法有三種，即身善行、語善行、意善行。諸菩薩摩訶薩如果能夠安住于這些善行，就能在菩薩藏正法中勤奮修習，從而證得菩提，並且菩提會常隨不離。』

這時，世尊爲了重申這個道理，說了偈頌：

『身業應當常常善加修習，這是諸佛所宣說的。隨處親近阿阇梨（老師），就能獲得多聞和善的境界。補特伽羅（人）的殊勝之處在於，常常發起慈悲心利益眾生。言語美妙動聽，沒有愛憎，所說的話語能讓聽者心生歡喜。對於一切現象不生嗔恨，極善的意樂都平等對待。修習時不生罪惡的慾望，以慈悲心觀察，常常尊重一切。聽聞如來的清凈教誨后，

【English Translation】 English version There is no attachment even in the three realms of existence (desire realm, form realm, formless realm), How much less should one be attached to the acts of upholding or breaking precepts? Those who see things in this way are able to truly uphold the precepts.

'Furthermore, Shariputra! Bodhisattvas have ten kinds of virtuous dharmas. These virtuous dharmas arise from a pure mind, from diligent and superior practice, and from the most excellent aspiration and understanding of vast karmic retribution. They are close to and serve the noble ones, they do not discriminate between teachers and the noble ones, treating both with equal respect. When listening to the true Dharma, they diligently seek knowledge without attachment, and they aspire to Bodhi without cherishing their own lives. Shariputra! These ten superior virtuous dharmas possessed by a Bodhisattva who upholds the precepts all arise from the Bodhisattva's inner mind. If one can abide in these ten dharmas, one can accumulate all virtuous dharmas.'

The Eighteenth Scroll of the Mahayana Bodhisattva Pitaka True Dharma Sutra Taisho Tripitaka Volume 11, No. 0316, The Buddha Speaks the Mahayana Bodhisattva Pitaka True Dharma Sutra

The Nineteenth Scroll of the Buddha Speaks the Mahayana Bodhisattva Pitaka True Dharma Sutra

Translated by the Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Chuan Fan Da Shi Ci Zi Shramana Chen Fa Hu and others, by Imperial Decree, from the Western Regions, The Second of the Chapter on the Perfection of Precepts

The Buddha said: 'Shariputra! What is called virtuous dharma? It should be known that there are three kinds of virtuous dharmas, namely, virtuous conduct of body, virtuous conduct of speech, and virtuous conduct of mind. If Bodhisattva Mahasattvas can abide in these virtuous conducts, they can diligently practice in the Mahayana Bodhisattva Pitaka True Dharma, thereby attaining Bodhi, and Bodhi will always follow them.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'Bodily actions should always be well cultivated, This is what all Buddhas have proclaimed. Wherever one is, be close to the Acharya (teacher), Then one will gain much learning and virtuous realms. The superiority of a Pudgala (person) lies in, Constantly arising with a compassionate heart to benefit all beings. Speech is beautiful and pleasing, without love or hatred, What is spoken makes the listeners joyful. Towards all phenomena, there is no anger or malice, The most virtuous intentions are treated equally. In practice, no sinful desires arise, With a compassionate heart, observe and always respect all. Having heard the pure teachings of the Tathagata,

應當尊重於正法，　由其尊重正法因，　　速得成證菩提果。

「如是十種善法，菩薩能安住已，即于菩薩藏正法勤求修習，親近承事諸阿阇梨，隨諸所作，總略乃至給奉水瓶。

「複次舍利子！菩薩有十種發心。何等為十？一者菩薩發如是心：『痛哉！世間一切眾生疾惱之身，四蛇奮毒牙相違害，積集諸苦生多過失，癰疽瘡癬、風癀痰癊，起眾疾狀眼等諸病，歷多艱苦極增違害，速疾破壞是不堅實，羸劣衰朽速趣命終，棄于林中無一可樂。我當令一切眾生厭此不堅實身，悕取堅固真實之身。』

「舍利子！此是菩薩第一發心。由發心已，能于菩薩藏正法勤求修習，親近承事諸阿阇梨，隨諸所作，總略乃至給奉水瓶。」

爾時世尊欲重明斯義說伽陀曰：

「諸界如蛇毒猛惡，　　四種互相為依止，　各各咸興恚害多，　　于身廣生大病惱。　眼耳二處生諸病，　　鼻舌所生病亦然，　唇齒生病苦復深，　　及余疾患遍身起，　癰疽初起生疼苦，　　瘡癬旋生痛劇增，　余諸疾患起多門，　　由此于身遍纏繞。　此身既生諸病惱，　　積集諸苦在其身，　無義無利損害多，　　速疾銷亡身謝滅，　一棄林中何所有，　　無常迅速不堅牢。　諦觀如是臭穢身，　　與諸病

【現代漢語翻譯】現代漢語譯本應當尊重正法，因為尊重正法的原因，能夠迅速成就證悟菩提的果實。『如果菩薩能夠安住于這十種善法，就應當在菩薩藏的正法中勤奮修習，親近侍奉各位阿阇梨（老師），隨順他們所做的一切，從總的方面到細微之處，甚至包括供奉水瓶。』『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩有十種發心。哪十種呢？第一種是菩薩發這樣的心：『悲痛啊！世間一切眾生的身體都充滿疾病和痛苦，如同四條毒蛇互相爭鬥，積聚了各種痛苦，產生許多過失，如癰疽瘡癬、風病、痰病等，引發各種疾病，如眼睛等器官的疾病，經歷許多艱難困苦，不斷增加損害，迅速敗壞，是不堅固的，虛弱衰老，很快就會死亡，被遺棄在林中，沒有任何值得留戀的。我應當讓一切眾生厭惡這不堅固的身體，希望獲得堅固真實的身體。』『舍利子！這是菩薩的第一種發心。因為發了這樣的心，就能在菩薩藏的正法中勤奮修習，親近侍奉各位阿阇梨，隨順他們所做的一切，從總的方面到細微之處，甚至包括供奉水瓶。』這時，世尊爲了重申這個道理，說了偈頌：『諸界（構成身體的元素）如同毒蛇般兇猛惡毒，四種元素互相依賴，各自都產生嗔恨和傷害，在身體上廣泛產生各種疾病和痛苦。眼睛和耳朵這兩個地方會生病，鼻子和舌頭所生的疾病也是如此，嘴唇和牙齒生病痛苦更加深重，以及其他各種疾病遍佈全身。癰疽剛開始時會產生疼痛，瘡癬旋即產生，疼痛劇烈增加，其他各種疾病從多方面產生，因此在身體上遍佈纏繞。這個身體既然產生了各種疾病和痛苦，積聚了各種痛苦在其中，沒有意義，沒有利益，損害很多，迅速消亡，身體謝世。一旦被遺棄在林中，還有什麼呢？無常迅速，不堅固。仔細觀察這個臭穢的身體，與各種疾病』

【English Translation】 English version One should respect the Right Dharma, because by respecting the Right Dharma, one can quickly achieve the fruit of enlightenment (Bodhi). 'If a Bodhisattva can abide in these ten wholesome dharmas, then they should diligently practice in the Right Dharma of the Bodhisattva Pitaka, be close to and serve all the Acharyas (teachers), follow all their actions, from the general to the minute, even including offering water bottles.' 'Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! There are ten kinds of aspirations of a Bodhisattva. What are the ten? The first is that a Bodhisattva makes this aspiration: 『Alas! The bodies of all sentient beings in the world are full of diseases and suffering, like four poisonous snakes fighting each other, accumulating various sufferings, producing many faults, such as carbuncles, sores, skin diseases, wind diseases, phlegm diseases, etc., causing various diseases, such as diseases of the eyes and other organs, experiencing many hardships and sufferings, constantly increasing harm, quickly decaying, being impermanent, weak and decaying, and soon dying, being abandoned in the forest, with nothing to be cherished. I should make all sentient beings disgusted with this impermanent body and hope to obtain a firm and real body.』 'Shariputra! This is the first aspiration of a Bodhisattva. Because of making this aspiration, one can diligently practice in the Right Dharma of the Bodhisattva Pitaka, be close to and serve all the Acharyas, follow all their actions, from the general to the minute, even including offering water bottles.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'The elements (that make up the body) are like fierce and venomous snakes, the four elements rely on each other, each generating hatred and harm, widely producing various diseases and sufferings in the body. The eyes and ears, these two places, will become diseased, and the diseases arising from the nose and tongue are also the same, the pain of diseases in the lips and teeth is even deeper, and other various diseases spread throughout the body. When carbuncles first appear, they cause pain, and sores quickly appear, the pain increases dramatically, and other various diseases arise from many aspects, thus they are all over the body. Since this body has produced various diseases and sufferings, accumulating various sufferings within it, it is meaningless, without benefit, causing much harm, quickly decaying, and the body perishes. Once abandoned in the forest, what is left? It is impermanent, swift, and not firm. Carefully observe this foul and impure body, with various diseases』

苦為依聚，　應修賢善諸事業，　　當來回作佛身因。　捐棄如是眾惡身，　　破毀衰殘而迅速，　佛身成辦圓眾德，　　不可思議大法身。　回觀如是眾苦身，　　諸漏遍增不可樂，　當知別無諸漏法，　　即以此身為漏因。　暫居炎熱欲清涼，　　或處凝寒思庇覆，　痛哉此身何所樂？　　老死常縈損害多。　厭寒怖熱惱其心，　　一切墮落皆破壞。　智者應修士夫業，　　愿得最上真實身，　堪任親近阿阇梨，　　厭棄此身虛幻體。

「舍利子！此是菩薩第一發心。

「複次舍利子！二者菩薩發如是心：『痛哉！世間一切眾生不堅實身，斷滅摧毀破壞離散。』舍利子！譬如世間工巧窯師，造諸瓶器隨量大小，雖有所成即歸破壞。世間眾生虛幻所成不堅實身，亦復如是。又如大樹，枝葉扶疏花果茂盛，雖可愛樂即歸墮落。世間眾生不堅實身，如成熟果亦復如是。又如清夜露滴草頭，日光照觸旋有即無。世間眾生不堅實身，不久暫停亦復如是。又如世間大海江河流注不斷，水中聚沫旋有即無。世間眾生身如聚沫不可撮摩亦復如是。又如天雨水滴成泡，旋滅旋生不能暫住。世間眾生不堅實身，自性劣弱亦復如是。舍利子！菩薩欲令眾生厭棄如是不堅實身，悕取堅固真實之身。此是菩

【現代漢語翻譯】現代漢語譯本苦是聚集的根源，應當修習賢善的事業，以此作為未來成就佛身的因。應當捨棄這樣充滿罪惡的身體，它會迅速地衰敗、毀壞。佛身是圓滿一切功德的，是不可思議的大法身。回看這充滿痛苦的身體，各種煩惱不斷增長，令人厭惡。應當知道，煩惱的根源不是別的，正是這個身體。暫時感到炎熱就想涼爽，身處寒冷就想遮蔽，可悲啊，這個身體有什麼可留戀的呢？衰老和死亡常常纏繞著它，帶來許多損害。厭惡寒冷，害怕炎熱，內心充滿煩惱，一切都會墮落、破壞。智者應當修習大丈夫的事業，愿能得到最上、真實的身體，能夠親近阿阇梨（老師），厭棄這個虛幻的身體。『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是菩薩的第一發心。』『再者，舍利子！第二種菩薩的發心是這樣的：『可悲啊！世間一切眾生不堅實的身體，終將斷滅、摧毀、破壞、離散。』舍利子！譬如世間的工匠窯師，製造各種瓶器，無論大小，雖然有所成就，最終都會破壞。世間眾生虛幻所成的不堅實身體，也是如此。又如大樹，枝葉繁茂，花果茂盛，雖然可愛，最終也會衰落。世間眾生不堅實的身體，就像成熟的果實一樣，也是如此。又如清晨的露珠，在草尖上，被陽光照射后，瞬間消失。世間眾生不堅實的身體，短暫停留也是如此。又如世間的大海、江河，水流不斷，水中的泡沫，瞬間出現又瞬間消失。世間眾生的身體就像泡沫一樣，無法觸控。又如天雨滴落形成水泡，瞬間破滅，瞬間產生，不能停留。世間眾生不堅實的身體，自性脆弱也是如此。舍利子！菩薩希望眾生厭棄這樣不堅實的身體，希望得到堅固真實的身體。這是菩薩的第二發心。

【English Translation】 English version Suffering is the basis of aggregation; one should cultivate virtuous deeds, which will become the cause for attaining Buddhahood in the future. One should abandon this body full of evils, which decays and breaks down rapidly. The Buddha's body is perfect with all virtues, an inconceivable Dharma body. Looking back at this body full of suffering, various defilements increase, making it unpleasant. One should know that there are no other sources of defilements; this body itself is the cause of defilements. Temporarily feeling hot, one desires coolness; being in the cold, one desires shelter. Alas, what is there to cherish in this body? Old age and death constantly entangle it, bringing much harm. Disliking the cold, fearing the heat, the mind is filled with afflictions; everything will fall and be destroyed. The wise should cultivate the deeds of a great person, wishing to attain the supreme, true body, capable of being close to the Acharya (teacher), and abandoning this illusory body. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the first aspiration of a Bodhisattva.' 'Furthermore, Shariputra! The second aspiration of a Bodhisattva is this: 『Alas! The impermanent bodies of all sentient beings in the world will eventually be cut off, destroyed, broken, and scattered.』 Shariputra! For example, a skilled potter in the world makes various pots, regardless of size, and although they are made, they will eventually be destroyed. The impermanent bodies of sentient beings in the world, formed from illusion, are also like this. Also, like a large tree, with lush branches and leaves, and abundant flowers and fruits, although it is lovely, it will eventually fall. The impermanent bodies of sentient beings in the world are like ripe fruits, also like this. Also, like dewdrops on the tips of grass in the clear night, they disappear instantly when touched by sunlight. The impermanent bodies of sentient beings in the world, which only stay for a short time, are also like this. Also, like the oceans and rivers of the world, where water flows continuously, the foam in the water appears and disappears instantly. The bodies of sentient beings in the world are like foam, untouchable. Also, like raindrops forming bubbles, they burst and form instantly, unable to stay. The impermanent bodies of sentient beings in the world, weak in nature, are also like this. Shariputra! The Bodhisattva wishes that sentient beings would abandon such impermanent bodies and hope to attain a firm and true body. This is the second aspiration of a Bodhisattva.'

薩第二發心。」

爾時世尊欲重明斯義說伽陀曰：

「如世巧匠造瓶盆，　　杖輪泥等共成器，　一切同歸破壞門，　　眾生壽命亦如是。　又如大樹盤根廣，　　枝葉扶疏花果繁，　一切同歸墮落門，　　眾生壽命亦如是。　又如草端承露水，　　日光照灼倏然無，　眼境不停須臾間，　　眾生壽命亦如是。　又如大海江河水，　　水中聚沫劣無堅，　眾生虛幻羸弱身，　　等彼聚沫皆無實。　又如天雨廣流注，　　水中旋復起浮泡，　剎那觀境即空無，　　不堅實身亦如是。　不堅實身生實想，　　實中還起不實心，　彼人不入真實門，　　此邪思惟妄境界。　實中若作真實想，　　不實當生不實心，　彼人得入真實門，　　此正思惟真境界。　若起真實心想已，　　承事師尊奉水鉼，　回此虛幻不實身，　　當得堅固真實體。

「舍利子！此是菩薩第二發心。

「複次舍利子！三者菩薩發如是心：『痛哉！世間一切眾生不能如是思念：「我于生死長夜之中，遠離善知識、親近惡知識，發起懈怠下劣精進，邪見所覆癡冥疲乏，無施無愛無諸善作，唯造惡業果報成熟，感諸不善當得身相，貪愛增劇羸瘦憔悴。或生餓鬼趣中，不能活命以火為食，經多百歲多千歲

【現代漢語翻譯】現代漢語譯本『薩』（Sattva，有情）的第二種發心。

這時，世尊爲了再次闡明這個道理，說了偈語：

『如同世間的巧匠製造瓶盆，用木杖、輪子、泥土等共同製成器物，一切最終都歸於破壞，眾生的壽命也是如此。又如大樹盤根廣闊，枝葉茂盛，花果繁多，一切最終都歸於墮落，眾生的壽命也是如此。又如草尖上的露水，被陽光照射后瞬間消失，眼睛所見之物不停留片刻，眾生的壽命也是如此。又如大海江河之水，水中聚集的泡沫脆弱而不堅固，眾生虛幻羸弱的身體，就像那些泡沫一樣都不真實。又如天降大雨，水中旋轉又浮起泡沫，剎那間所見之境即為空無，不堅實的身體也是如此。不堅實的身體卻產生真實的念頭，在真實中反而生起不真實的妄心，這樣的人不能進入真實之門，這是邪思妄想的境界。在真實中如果產生真實的念頭，不真實中就會產生不真實的妄心，這樣的人才能進入真實之門，這是正思惟的真實境界。如果生起真實的心念后，侍奉師長，奉上水瓶，迴向這虛幻不實的身體，就能得到堅固真實的本體。

『舍利子』（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這是菩薩的第二種發心。

『舍利子』！再者，菩薩發起這樣的心念：『悲痛啊！世間一切眾生不能這樣思考：「我在生死長夜之中，遠離善知識，親近惡知識，發起懈怠下劣的精進，被邪見所覆蓋，愚癡昏昧，疲憊不堪，沒有佈施，沒有愛心，沒有善行，只造惡業，果報成熟，感得各種不善的身體相貌，貪愛更加強烈，身體羸弱憔悴。或者生於餓鬼道中，不能活命，以火為食，經歷多百歲多千歲。」』

【English Translation】 English version The second aspiration of a 『Sattva』 (sentient being).

At that time, the World Honored One, wishing to further clarify this meaning, spoke in verses:

『Like a skilled artisan in the world crafting pots and pans, using sticks, wheels, and clay to form vessels, all eventually return to destruction, so too is the lifespan of sentient beings. Like a great tree with widespread roots, lush branches and leaves, and abundant flowers and fruits, all eventually fall into decay, so too is the lifespan of sentient beings. Like dew on the tip of grass, which vanishes instantly when the sun shines, the objects seen by the eyes do not linger for a moment, so too is the lifespan of sentient beings. Like the water of the vast ocean and rivers, where foam gathers in the water, weak and not firm, the illusory and frail bodies of sentient beings are like those bubbles, all unreal. Like the heavy rain from the sky, where bubbles swirl and float in the water, the seen realm is empty in an instant, so too is the unsolid body. The unsolid body gives rise to real thoughts, and in reality, unreal thoughts arise, such a person cannot enter the gate of truth, this is the realm of deluded thinking. If real thoughts arise in reality, unreal thoughts will arise in unreality, such a person can enter the gate of truth, this is the true realm of right thinking. If one generates a true thought, serves the teacher, offers a water pitcher, and dedicates this illusory and unreal body, one will attain a firm and real essence.

『Śāriputra』 (one of the Buddha's ten great disciples, known for his wisdom)! This is the second aspiration of a Bodhisattva.

『Śāriputra』! Furthermore, a Bodhisattva generates this thought: 『Alas! All sentient beings in the world cannot think like this: 「In the long night of birth and death, I have distanced myself from good teachers, drawn near to evil teachers, initiated lazy and inferior diligence, been covered by wrong views, foolishly ignorant, exhausted, without giving, without love, without good deeds, only creating evil karma, the fruition of which is the attainment of various unwholesome physical forms, with increased greed and a frail, emaciated body. Or being born in the realm of hungry ghosts, unable to live, eating fire, experiencing many hundreds and thousands of years.」』

多百千歲不聞水聲，何況得飲。」我今回發是心，愿當親近習行善法、近善知識，由如是故當得人身，善能活命行諸佈施，乃至損棄軀命親近承事諸阿阇梨，于菩薩藏正法勤求修習隨諸所作，總略乃至給奉水瓶。』此是菩薩第三發心。」

爾時世尊欲重明斯義說伽陀曰：

「世間所有善知識，　　應當往彼常親近，　不能數數近善因，　　由是不生諸善行。　以其親近惡友故，　　即常遠離賢善人，　懈怠下劣精進心，　　慳疾諂誑生過失。　不行佈施無愛樂，　　一切善法不能行，　果熟當招瘦弱身。　　或生餓鬼諸境界，　長夜眠伏于生死，　　蘊報癡冥怖畏多，　飲食俱無飢渴增，　　備受廣多諸苦惱，　經歷多百千歲中，　　渴苦不聞水之聲，　佈施善道不復觀，　　不得世間諸善相。　我今回發如是心，　　世間人身極難得，　誓願親近阿阇梨，　　速獲圓滿諸善行。　常當遠離惡知識，　　常得親近賢善人，　捐棄身命不為難，　　愿作菩提勝根本。　于阿阇梨起尊重，　　恭信發生清凈心，　頂奉承事我所行，　　愿作菩提勝根本。

「舍利子！此是菩薩第三發心。

「複次舍利子！四者菩薩發如是心：『世間眾生應如是念：「我于長夜中，遠離

【現代漢語翻譯】現代漢語譯本『多百千歲都聽不到水聲，更何況能喝到水呢。』我如今發起這樣的心願，希望能夠親近並修行善法，親近善知識（kalyāṇa-mitra，指引修行的人），因為這樣我才能獲得人身，能夠好好地活下去，行各種佈施，甚至可以捨棄自己的身體和生命去親近和侍奉諸位阿阇梨（ācārya，老師），在菩薩藏（bodhisattva-piṭaka，菩薩的教義）的正法中勤奮修習，隨順所做的一切，總而言之，哪怕是供奉一個水瓶。』這是菩薩的第三種發心。

那時，世尊爲了重申這個意義，說了偈頌：

『世間所有善知識，應當前往常親近，不能常常親近善因，因此不能產生各種善行。因為親近惡友的緣故，就會常常遠離賢善之人，變得懈怠、下劣，精進心也會減退，慳吝、嫉妒、諂媚、欺誑等過失就會產生。不行佈施，沒有愛樂之心，一切善法都不能修行，果報成熟時會招致瘦弱的身體，或者會生到餓鬼的境界，長夜沉睡在生死輪迴中，被無明和恐懼所籠罩，飲食皆無，飢渴增加，遭受各種各樣的痛苦，經歷多百千歲，在渴苦中聽不到水的聲音，佈施的善道也看不見，得不到世間各種美好的景象。我如今發起這樣的心願，世間人身極其難得，誓願親近阿阇梨，迅速獲得圓滿的各種善行。應當常常遠離惡知識，常常親近賢善之人，捨棄身命也不覺得困難，愿以此作為菩提（bodhi，覺悟）的殊勝根本。對於阿阇梨生起尊重之心，恭敬信奉，生起清凈心，頂戴奉行我所修行的，愿以此作為菩提的殊勝根本。』

『舍利子（Śāriputra，佛陀的十大弟子之一）！這是菩薩的第三種發心。』

『再者，舍利子！第四種菩薩發起這樣的心願：『世間眾生應當這樣想：「我在漫長的黑夜中，遠離了

【English Translation】 English version 'For hundreds of thousands of years, they will not hear the sound of water, let alone drink it.' I now generate this aspiration, wishing to draw near and practice the Dharma, to be close to virtuous friends (kalyāṇa-mitra, spiritual guides), because of this, I will obtain a human body, be able to live well, perform various acts of giving, even to the point of sacrificing my body and life to draw near and serve the ācāryas (teachers), diligently practice the true Dharma in the Bodhisattva-piṭaka (the teachings of the Bodhisattvas), follow all that is done, and in short, even offer a water bottle.' This is the third aspiration of a Bodhisattva.

Then, the World Honored One, wishing to reiterate this meaning, spoke in verses:

'All virtuous friends in the world, one should go to them and always draw near. If one cannot frequently draw near to virtuous causes, then one cannot generate various virtuous actions. Because of drawing near to evil friends, one will always be far from virtuous people, become lazy and inferior, and the mind of diligence will diminish. Stinginess, jealousy, flattery, and deceit will arise as faults. Not practicing giving, without a loving heart, one cannot practice all virtuous Dharmas. When the karmic result ripens, one will attract a weak body, or be born into the realm of hungry ghosts, sleeping in the cycle of birth and death for long nights, shrouded in ignorance and fear, without food or drink, with increasing hunger and thirst, enduring all kinds of suffering. Having passed through hundreds of thousands of years, in thirst and suffering, one will not hear the sound of water, the virtuous path of giving will not be seen, and one will not obtain the various good signs of the world. I now generate this aspiration, the human body in the world is extremely difficult to obtain, I vow to draw near to the ācāryas, and quickly obtain the perfection of all virtuous actions. One should always stay away from evil friends, and always draw near to virtuous people. Giving up one's body and life is not difficult, I wish to make this the supreme root of Bodhi (enlightenment). Towards the ācāryas, generate respect, with reverence and faith, generate a pure mind, uphold and practice what I have practiced, I wish to make this the supreme root of Bodhi.'

'Śāriputra (one of the ten great disciples of the Buddha)! This is the third aspiration of a Bodhisattva.'

'Furthermore, Śāriputra! The fourth Bodhisattva generates this aspiration: 'Sentient beings in the world should think thus: 「In the long night, I have been far from

善知識、親近惡知識，發起懈怠下劣精進，癡冥疲乏、無忍無愛、無諸善相，心困身倦如被打擊，眾苦逼迫嬈亂眾生。若無彼緣寧招罪至？由是廣造諸不善業，以其不善之業果報成熟，當墮牛畜駝驢趣中，不能活命。于彼趣中以草為食，咀嚼䶩嚙捶打怖畏負重困苦，遠離一切施等善相。」我今回發是心，親近善友當得人身，不惜軀命廣行佈施，作諸善業，親近承事諸阿阇梨，于菩薩藏正法，勤求修習隨諸所作，總略乃至給奉水瓶。』此是菩薩第四發心。」

爾時世尊欲重明斯義說伽陀曰：

「眾生長夜居險惡，　　于諸聖道不了知，　駝驢畜類趣中生，　　備受廣多諸苦惱。　當來若得人身相，　　廣作賢善諸事業，　趣向菩提正道門，　　此是智者之勝相。　我當發起尊重彼，　　已能善住佛法者，　奉阿阇梨教誨言，　　愿作菩提勝根本。　過去不思議劫中，　　于生死輪循環轉，　遍歷無義無利門，　　不能修作佈施行。　處世不能自活命，　　懈墮遠離善知識，　常隨惡友教誨言，　　隨轉還歸惡趣地。　相續駝驢中杻械，　　繫縛拘縶捶打身，　遠離善友果報成，　　牛畜趣中業不壞。　駝驢趣類受生已，　　連環執縛苦惡深，　杖木鞭笞負重多，　　善友爾時難親近

【現代漢語翻譯】現代漢語譯本『善知識（指引人走向正道的良師益友），親近惡知識（指引人走向歧途的損友），會引發懈怠、低下、不精進，導致愚昧、疲憊、沒有忍耐和愛心，缺乏各種善的品相，內心困頓、身體疲倦如同遭受打擊，各種痛苦逼迫、擾亂眾生。如果沒有這些因緣，難道會招致罪過嗎？正是由於這些因緣，才會廣泛造作各種不善的業。由於這些不善之業的果報成熟，將會墮入牛、畜、駱駝、驢等畜生道中，無法存活。在這些畜生道中，以草為食，咀嚼啃咬，遭受捶打、恐懼、負重等困苦，遠離一切佈施等善的品相。』我如今發此心願，親近善友，應當獲得人身，不惜生命，廣泛行佈施，做各種善業，親近承事各位阿阇梨（老師），對於菩薩藏（菩薩所修行的法門）正法，勤奮求學修習，隨順所作，總而言之，乃至供奉水瓶。』這是菩薩的第四種發心。

那時，世尊爲了重申這個道理，說了偈頌：

『眾生在漫長的黑夜裡處於險惡之中，對於各種聖道不了解，在駱駝、驢等畜生道中出生，遭受各種廣泛的苦惱。未來如果能夠獲得人身，應當廣泛地做賢善的事業，走向菩提正道之門，這是智者的殊勝品相。我應當發起尊重那些已經能夠安住于佛法的人，奉行阿阇梨的教誨，愿作為菩提的殊勝根本。在過去不可思議的劫數中，在生死輪迴中循環轉動，經歷各種無意義無利益的門徑，不能修作佈施等善行。處世不能自立，懈怠遠離善知識，常常隨順惡友的教誨，隨之轉生還歸惡趣之地。相續在駱駝、驢等畜生道中被枷鎖束縛，遭受捶打，遠離善友的果報成熟，在牛畜道中業力不壞。在駱駝、驢等畜生道中受生后，被連環束縛，痛苦深重，遭受棍棒鞭打，負重很多，那時難以親近善友。』

【English Translation】 English version 'Good teachers (those who guide people to the right path), associating with bad teachers (those who lead people astray), will give rise to laziness, inferiority, and lack of diligence, leading to ignorance, fatigue, lack of patience and love, and the absence of all good qualities. The mind becomes distressed, the body weary as if struck, and various sufferings oppress and disturb sentient beings. If there were no such causes, would one incur sin? It is because of these causes that one widely creates various unwholesome karmas. When the karmic consequences of these unwholesome actions mature, one will fall into the realms of cows, livestock, camels, and donkeys, unable to survive. In these realms, one eats grass, chews and gnaws, endures beatings, fear, and the hardship of carrying heavy loads, and is far from all good qualities such as generosity.' I now make this aspiration: by associating with good friends, I should obtain a human body, not sparing my life, widely practice generosity, perform various good deeds, draw near to and serve all the Acharyas (teachers), diligently study and practice the Dharma of the Bodhisattva Pitaka (the teachings and practices of Bodhisattvas), following all that is done, in short, even offering a water bottle. This is the fourth aspiration of a Bodhisattva.

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

'Sentient beings dwell in danger throughout the long night, not understanding the various holy paths. They are born in the realms of camels, donkeys, and other animals, enduring various extensive sufferings. If in the future they can obtain a human body, they should widely engage in virtuous deeds, and walk towards the gate of the Bodhi path. This is the excellent quality of the wise. I should generate respect for those who are already able to abide well in the Buddha Dharma, follow the teachings of the Acharyas, and aspire to be the excellent root of Bodhi. In the past, during countless eons, I have cycled through the wheel of birth and death, experiencing various meaningless and unprofitable paths, unable to practice generosity and other good deeds. Living in the world, unable to support myself, lazy and far from good teachers, I have often followed the teachings of bad friends, and consequently returned to the evil realms. Continuously shackled in the realms of camels and donkeys, bound and beaten, the karmic consequences of being far from good friends mature, and the karma in the realms of cows and livestock does not decay. Having been born in the realms of camels and donkeys, bound by chains, the suffering is deep, enduring beatings with sticks and whips, and carrying heavy loads. At that time, it is difficult to draw near to good friends.'

。　人身最極為難得，　　善友親近亦復難，　剎那親近善功成，　　歷久能扳諸艱苦。　若能善修身語業，　　精進遠離諸過失，　心安命活眾所行，　　我乃親近善知識。　奉阿阇梨無諂曲，　　從是我發菩提心，　菩提聖道廣宣揚，　　遵仰師尊常愛重。　涂香種種妙香等，　　眾妙衣服及末香，　異品莊嚴寶花鬘，　　二足聖尊伸供養。　十方現住一切佛，　　開示勝義利眾生，　普放金色大光明，　　無邊色相為供養。　如佛所放妙光已，　　廣供人中調御尊，　菩提正道清凈因，　　詣菩提場愿證果。

「舍利子！此是菩薩第四發心。

「複次舍利子！五者菩薩發如是心：『世間眾生應如是念：「我于長夜中，遠離善知識、親近惡知識，發起懈怠下劣精進，癡冥疲乏、無忍無愛、無諸善相，都無所念。痛哉世間一切眾生不能思念，一切物命同一身肉，若存若壞其肉無異。食啖之者謂之無罪亦無罪相，謂之無福亦無福相，乃至海岸邊極遼夐之方，諸有眾生其見無異，無罪無福。由此緣故，若罪若福不能了知。以不知故，近惡見者增長癡暗，不知善道唯造罪業。以其廣造不善業故，果報成熟得下劣身相，乃至墮在地獄趣中受地獄苦，吞熱鐵丸、考掠捶打、杻縛懸吊，將

【現代漢語翻譯】現代漢語譯本人身極其難得，親近善友也同樣困難。剎那間親近善友就能成就功德，長久以往能克服各種艱難困苦。如果能好好地修持身語意三業，精進修行遠離各種過失，心安理得地生活，這就是我親近善知識的方式。侍奉阿阇梨（老師）不諂媚虛偽，從這裡我發起菩提心（覺悟之心），廣泛宣揚菩提聖道，尊敬愛戴我的老師。用各種涂香、妙香等，各種美妙的衣服和末香，各種不同的莊嚴寶花鬘，來供養二足聖尊（佛）。向十方現在住世的一切佛，他們開示殊勝的真理利益眾生，普放金色大光明，用無邊的色相來供養。如同佛所放出的美妙光明，廣泛供養人中的調御尊（佛），這是菩提正道清凈的因，愿我到達菩提道場證得果位。『舍利子（佛陀的十大弟子之一）！這是菩薩第四種發心。』『再者，舍利子！第五種菩薩發這樣的心：『世間眾生應當這樣想：「我在漫長的黑夜中，遠離善知識，親近惡知識，發起懈怠、低下、不精進的心，愚癡昏昧、疲憊不堪、沒有忍耐和愛心、沒有各種善的品相，什麼都想不起來。可悲啊，世間一切眾生不能思考，一切生物的生命都如同同一塊肉，無論是存在還是壞滅，其肉體都沒有什麼不同。吃肉的人認為沒有罪過也沒有罪相，認為沒有福報也沒有福報的跡象，乃至在海岸邊極其遙遠的地方，所有眾生的看法都一樣，認為沒有罪也沒有福。因為這個緣故，對於罪和福都不能瞭解。因為不瞭解，親近惡見的人就會增長愚癡和黑暗，不知道善道，只造罪業。因為他們廣泛造作不善業，果報成熟就會得到低劣的身體相貌，甚至墮入地獄道中遭受地獄的痛苦，吞食熱鐵丸、被拷打捶擊、被捆綁懸吊，將』

【English Translation】 English version It is extremely rare to obtain a human body, and it is also difficult to be close to good friends. A moment of closeness to good friends can accomplish merit, and over time, one can overcome all kinds of hardships. If one can cultivate well in body, speech, and mind, diligently practice and stay away from all faults, and live peacefully, then this is how I am close to a good teacher. Serving the Acharya (teacher) without flattery or deceit, from here I generate Bodhicitta (the mind of enlightenment), Widely proclaim the holy path of Bodhi, and respect and love my teacher. Using various scented ointments, wonderful fragrances, various beautiful clothes and powdered incense, and various different decorative flower garlands, to offer to the Two-Footed Holy One (Buddha). To all the Buddhas who are now dwelling in the ten directions, they reveal the supreme truth to benefit sentient beings, Universally emitting golden great light, using boundless forms to make offerings. Like the wonderful light emitted by the Buddha, widely offering to the Tamer of Humans (Buddha), This is the pure cause of the Bodhi path, may I reach the Bodhi field and attain the fruit. 'Shariputra (one of Buddha's ten great disciples)! This is the fourth aspiration of a Bodhisattva.' 'Furthermore, Shariputra! The fifth Bodhisattva generates this thought: 'Sentient beings in the world should think like this: 「In the long night, I have been far from good teachers, close to evil teachers, generating laziness, inferiority, and lack of diligence, foolish and ignorant, exhausted, without patience and love, without any good qualities, and unable to remember anything. Alas, all sentient beings in the world cannot think, the lives of all living beings are like the same piece of meat, whether it exists or is destroyed, the flesh is no different. Those who eat meat think there is no sin and no sign of sin, think there is no merit and no sign of merit, even in the extremely remote places by the coast, all sentient beings have the same view, thinking there is no sin and no merit. Because of this, they cannot understand sin and merit. Because they do not understand, those who are close to evil views will increase their ignorance and darkness, not knowing the good path, only creating sinful deeds. Because they widely create unwholesome karma, when the karmic retribution matures, they will obtain inferior physical appearances, and even fall into the hell realms to suffer the pains of hell, swallowing hot iron balls, being tortured and beaten, being bound and suspended, and will be'

趣死邊業還令活。經多千歲不聞樂聲，何況樂觸。斯由不知罪福不造施因，智者應念。」我今回發是心，親近善友，當得人身，不惜軀命，廣行佈施作諸善業，親近承事諸阿阇梨，于菩薩藏正法，勤求修習隨諸所作，總略乃至給奉水瓶。』此是菩薩第五發心。」

爾時世尊欲重明斯義說伽陀曰：

「為由親近諸惡友，　　噁心欺誑於他人，　罪業邪見為所依，　　故我廣興于罪業。　邊極遼夐眾生類，　　恣啖飲食無足心，　皆謂罪福悉無因，　　亦無苦楚諸報應。　此等如是罪業見，　　數數親近於惡友，　一向艱惡罪殃深，　　由斯速墮于地獄。　縱得人身經千轉，　　旋墮三種惡趣中，　不見正等正覺尊，　　出現世間堪歸向，　所有世間善知識，　　極善名稱悉不聞。　我若當來得人身，　　廣修賢善諸事業，　世間人身最難得，　　眾生壽命亦復難。　如來正法極難聞，　　諸佛出世實難值，　縱得人身斯難者，　　速得聖道轉復難。　我若值佛出興時，　　遵一切智清凈教，　所有身語意三業，　　發起一切諸過罪，　于不究竟苦果中，　　誓願不復還修作，　若復內心清凈故，　　罪業因果亦復然。　于不究竟苦果中，　　如彼內心皆清凈，　所有極善

【現代漢語翻譯】現代漢語譯本『即使是那些臨近死亡，因業力而復活的人，即使經歷數千年也聽不到音樂的聲音，更何況是音樂的觸感。這是因為他們不知道罪與福的因果，沒有種下佈施的因。智者應當思考這些。』我如今發此心願，親近善友，將來獲得人身時，將不惜生命，廣泛地進行佈施，做各種善業，親近並侍奉各位阿阇梨（acharya，導師），對於菩薩藏（Bodhisattva Pitaka，菩薩的教義）的正法，勤奮地尋求修習，隨順所做的一切，哪怕是供奉水瓶這樣的小事。』這是菩薩的第五種發心。

那時，世尊爲了重申這個道理，說了偈頌：

『因為親近各種惡友，心懷惡意欺騙他人，以罪業邪見為依靠，所以我廣泛地造作罪業。那些邊遠地區的眾生，放縱地吃喝，沒有滿足的時候，都認為罪福沒有因果，也沒有痛苦的報應。這些人持有這樣的罪業見解，屢次親近惡友，一味地做艱苦的惡事，罪孽深重，因此迅速墮入地獄。即使得到人身，經歷千百次的輪迴，仍然會墮入三種惡道之中，見不到正等正覺的佛陀，佛陀出現於世間，可以作為皈依的對象。世間所有的善知識，他們極好的名聲都聽不到。我如果將來得到人身，將廣泛地修習賢善的事業，世間的人身最難得到，眾生的壽命也很難得。如來的正法極難聽聞，諸佛出世實在難以遇到，即使得到人身這樣難得的機會，迅速證得聖道更加困難。我如果遇到佛陀出世的時候，將遵從一切智的清凈教誨，所有身、語、意三業所發起的一切過錯罪業，在不究竟的苦果中，發誓不再重複修作。如果內心清凈的緣故，罪業的因果也會如此。在不究竟的苦果中，如同他們內心都清凈一樣，所有極善的

【English Translation】 English version 'Even those who are near death and are revived by karma, even after thousands of years, do not hear the sound of music, let alone the touch of music. This is because they do not know the cause and effect of sin and merit, and have not planted the cause of giving. The wise should contemplate these things.' I now make this vow, to be close to good friends, and when I obtain a human body in the future, I will not spare my life, I will give widely, do all kinds of good deeds, be close to and serve all the acharyas (teachers), and diligently seek to practice the true Dharma of the Bodhisattva Pitaka (teachings of the Bodhisattvas), following all that is done, even small things like offering a water bottle.' This is the fifth aspiration of a Bodhisattva.

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

'Because of being close to various evil friends, harboring malicious intent to deceive others, relying on sinful and wrong views, I have extensively committed sinful deeds. Those beings in remote areas, indulging in eating and drinking without satisfaction, all believe that sin and merit have no cause and effect, and that there is no painful retribution. These people hold such sinful views, repeatedly associating with evil friends, stubbornly doing difficult evil deeds, their sins are deep, and therefore they quickly fall into hell. Even if they obtain a human body, after thousands of reincarnations, they will still fall into the three evil paths, unable to see the Buddha of Right and Equal Enlightenment, the Buddha who appears in the world and can be a refuge. All the good teachers in the world, their excellent reputations are not heard. If I obtain a human body in the future, I will extensively cultivate virtuous deeds, the human body in the world is the most difficult to obtain, and the lifespan of beings is also difficult to obtain. The true Dharma of the Tathagata is extremely difficult to hear, and the appearance of Buddhas in the world is truly difficult to encounter. Even if one obtains such a rare opportunity as a human body, it is even more difficult to quickly attain the holy path. If I encounter the time when a Buddha appears in the world, I will follow the pure teachings of all wisdom, all the faults and sins committed by body, speech, and mind, in the non-ultimate suffering, I vow not to repeat them. If the mind is pure, the cause and effect of sin will also be so. In the non-ultimate suffering, just as their minds are all pure, all the extremely good

身語意，　　世間無智誠難作，　唯除親近阿阇梨，　　愿作菩提勝根本。　當知正道名聖道，　　如其意樂善宣說，　當入無誑精進門，　　作佛菩提勝根本。　菩薩如是發心已，　　頂重師尊給水瓶，　智慧方便悉圓成，　　是為菩薩廣大行。

「舍利子！此是菩薩第五發心。

「複次舍利子！六者菩薩發如是心：『世間眾生應如是念：「我于長夜中，遠離善知識、親近惡知識，無善樂欲，于師尊智者不能謙下恭信、百種稱讚、親近禮奉、誠諦合掌、作諸善業，但以慢心增長造多不善。由其所作不善業因果報成熟，縱得人身，羸瘦憔悴不能活命，不能行施。雖生人中其性慳吝加復貧困，或作奴僕為他所使他所繫屬，如耽欲飛禽于空中行，隨所住處驚怖艱險。邪見眾生亦復如是，破毀凈戒而常習行三不善根，在四趣中，五蓋所覆，常行六種不能尊重師長之法，于其七種善妙正法不能遵奉，起八邪法入邪定聚，於九惱處常起惱害，常行十種不善業道。于非道中堅猛而入，向地獄門背生天道，遠善知識近惡知識，順魔意樂舍離善法行不善法，打擊怖畏艱苦隨生，施作種種不饒益事。以是緣故不能愛樂行佈施等。」我今回發是心，親近善友，當得人身，不惜軀命廣行佈施作諸善業，于菩薩藏正法，

【現代漢語翻譯】現代漢語譯本身、語、意三者，在世間沒有智慧的人很難正確地運用它們，唯有親近阿阇梨（老師），才能作為菩提（覺悟）殊勝的根本。應當知道正道被稱為聖道，要按照自己的意願善加宣說，應當進入不虛妄的精進之門，作為成佛菩提的殊勝根本。菩薩這樣發心之後，以頭頂承載師尊的水瓶，智慧和方便都圓滿成就，這就是菩薩廣大的修行。

『舍利子（佛陀的弟子）！這是菩薩的第五種發心。』

『再者，舍利子！第六種菩薩發這樣的心：『世間的眾生應當這樣想：「我在漫長的輪迴中，遠離善知識、親近惡知識，沒有善的意樂，對於師尊智者不能謙虛恭敬、百般稱讚、親近禮拜、誠心合掌、做各種善業，只是以傲慢心增長造作許多不善。由於所作不善業的因果報應成熟，即使得到人身，也會羸弱憔悴不能活命，不能行佈施。即使生在人中，其性情也慳吝而且貧困，或者做奴僕被他人使喚、被他人束縛，就像貪戀慾望的飛鳥在空中飛行，無論住在哪裡都充滿驚恐和危險。邪見的眾生也是這樣，破壞清凈的戒律而常常習行三種不善的根本，在四惡道中，被五蓋所覆蓋，常常行六種不能尊重師長的行為，對於七種善妙正法不能遵奉，生起八種邪法進入邪定之聚，對於九種惱害之處常常生起惱害，常常行十種不善的業道。在非正道中勇猛地進入，面向地獄之門背離生天之道，遠離善知識親近惡知識，順從魔的意願捨棄善法而行不善法，打擊、怖畏、艱苦隨之而生，施作種種不饒益的事情。因為這個緣故不能喜愛行佈施等。」我如今發這樣的心，親近善友，當得到人身，不惜生命廣行佈施做各種善業，對於菩薩藏的正法，』

【English Translation】 English version Body, speech, and mind, in the world, it is difficult for the unwise to use them correctly, Only by drawing near to the Acharya (teacher), can one make it the superior root of Bodhi (enlightenment). One should know that the right path is called the holy path, and one should explain it well according to one's own wishes, One should enter the gate of non-deceptive diligence, making it the superior root of becoming a Buddha. After a Bodhisattva has made such a resolution, he carries the teacher's water bottle on his head, Wisdom and skillful means are both perfectly accomplished, this is the vast practice of a Bodhisattva.

'Shariputra (Buddha's disciple)! This is the fifth aspiration of a Bodhisattva.'

'Furthermore, Shariputra! The sixth aspiration of a Bodhisattva is this: 'Sentient beings in the world should think like this: 「In the long cycle of rebirth, I have been far from good teachers and close to bad teachers, without good intentions, unable to be humble and respectful to wise teachers, to praise them in a hundred ways, to draw near and worship them, to sincerely join my palms, and to do various good deeds. Instead, with arrogance, I have increased and created many unwholesome actions. Due to the ripening of the karmic consequences of these unwholesome actions, even if I obtain a human body, I will be weak and emaciated, unable to live, and unable to practice giving. Even if I am born among humans, my nature will be stingy and poor, or I will be a servant, used and bound by others, like birds that are greedy for desires flying in the sky, wherever they live, they are filled with fear and danger. Sentient beings with wrong views are also like this, breaking pure precepts and constantly practicing the three unwholesome roots, in the four evil realms, covered by the five hindrances, constantly practicing the six ways of not respecting teachers, unable to follow the seven excellent and righteous dharmas, giving rise to the eight wrong dharmas and entering the group of wrong views, constantly giving rise to harm in the nine places of harm, constantly practicing the ten unwholesome paths of action. They enter the wrong path with great vigor, facing the gate of hell and turning away from the path to heaven, staying far from good teachers and close to bad teachers, following the will of Mara, abandoning good dharmas and practicing unwholesome dharmas, striking, fear, and hardship arise, and they do all kinds of unbeneficial things. For this reason, they cannot love to practice giving, etc.」 I now make this resolution, to draw near to good friends, to obtain a human body, to not spare my life and to practice giving widely, to do all kinds of good deeds, and to the righteous dharma of the Bodhisattva Pitaka,'」

勤求修習隨諸所作，總略乃至給奉水瓶。』此是菩薩第六發心。」

爾時世尊欲重明斯義說伽陀曰：

「近惡友故增憍慢，　　親近還經多劫海，　人中若受奴僕身，　　長夜輪迴於三有。　難得人身歷艱苦，　　最上身相極難得，　善妙色相亦復難，　　諸佛出世極難值。　我當親近賢善友，　　顯示菩薩正行道，　菩提心寶廣大增，　　多俱胝劫愿獲得。　身不堅牢如泡沫，　　復如幻化歌戲等，　如其所見在夢中，　　覺了無實悉虛假。　壽數將盡命促少，　　猶如雲電不久停，　剎那命盡轉蘊時，　　舍不實身求實體。　時分轉易迅速住，　　當須摧墮憍慢山，　虛假和合三世中，　　漂流不思議劫海。　棄捨于身離諸愛，　　于其壽命亦無惜，　蠲除憍倨我慢心，　　頂重師尊常承事。　世間師尊極勝上，　　如其父母等無差，　息除憍倨我慢心，　　尊重精勤奉諸作。　菩薩無上菩提分，　　菩薩勝行同分者，　愛樂尊重堅固心，　　愿諸所作皆勤勇。　慢愛行時慢增長，　　除斷慢法不能知，　由智金剛碎無餘，　　大憍慢山皆摧墮。　令他修勝菩提行，　　最勝安處菩提場，　正法摧伏諸魔軍，　　救度四生煩惱眾。　十方一切病苦者，　　

【現代漢語翻譯】現代漢語譯本『勤勉地尋求修習，隨順一切所作，總括來說乃至供奉水瓶。』這是菩薩的第六種發心。

那時，世尊爲了再次闡明這個道理，說了偈頌：

『因為親近惡友而增長驕慢，親近惡友還要經歷多劫的苦海。如果人在輪迴中受奴僕之身，將長久地在三有（欲界、色界、無色界）中輪迴。難得的人身歷經艱苦才能獲得，最殊勝的相貌極難得到。美好的色相也很難得，諸佛出世更是極難遇到。我應當親近賢善的朋友，顯示菩薩的正道。讓菩提心寶廣大增長，愿在多俱胝劫（極長的時間單位）后獲得。身體不堅固如同泡沫，又如幻化的歌舞戲劇等。如同在夢中所見，醒來後知道一切都是虛假的。壽命將盡，生命短暫，猶如雲和閃電，不會停留很久。剎那間生命結束，轉入下一蘊時，捨棄不真實的身體，尋求真實的實體。時間流逝迅速，應當摧毀驕慢之山。虛假的和合在三世（過去、現在、未來）中，漂流在不可思議的劫海中。捨棄對身體的執著，遠離各種愛慾，對於壽命也不吝惜。去除驕傲自大的我慢之心，頂戴師尊，常常承事。世間的師尊最為殊勝，如同父母一樣沒有差別。息滅驕傲自大的我慢之心，尊重並精勤地奉行一切所作。菩薩無上的菩提分（成佛的因素），菩薩殊勝的修行同等的人，愛樂尊重，心意堅定，愿一切所作都勤奮勇猛。驕慢行事時，驕慢會增長，不去除驕慢就不能瞭解佛法。用智慧金剛粉碎驕慢，讓大驕慢山都摧毀。令他人修習殊勝的菩提行，在最安穩的菩提道場。用正法摧伏一切魔軍，救度四生（胎生、卵生、濕生、化生）的煩惱眾生。愿十方一切病苦的人，

【English Translation】 English version 'Diligently seeking to practice, following all actions, in summary, even offering a water bottle.' This is the sixth aspiration of a Bodhisattva.

At that time, the World Honored One, wishing to further clarify this meaning, spoke in verses:

'Because of associating with evil friends, arrogance increases, associating with evil friends also requires passing through many kalpas (eons) of suffering. If a person in reincarnation receives the body of a servant, they will long revolve in the three realms of existence (desire realm, form realm, formless realm). The rare human body is obtained through hardship, the most excellent form is extremely difficult to attain. A beautiful appearance is also difficult to obtain, and the appearance of Buddhas in the world is even more difficult to encounter. I should associate with virtuous friends, who reveal the correct path of a Bodhisattva. Let the treasure of the Bodhi mind greatly increase, may I obtain it after many kotis (a very large number) of kalpas. The body is not firm like a bubble, and is like illusory songs, dances, and dramas. Just as what is seen in a dream, upon awakening, one knows that all is false. Life is about to end, life is short, like clouds and lightning, it will not stay for long. In an instant, life ends, when transitioning to the next skandha (aggregate), abandon the unreal body and seek the real substance. Time passes quickly, one should destroy the mountain of arrogance. False combinations in the three times (past, present, future), drift in the inconceivable ocean of kalpas. Abandon attachment to the body, be free from all desires, and do not be stingy with life. Remove the arrogant and conceited ego, revere the teacher, and always serve them. The teachers of the world are the most supreme, like parents without difference. Extinguish the arrogant and conceited ego, respect and diligently carry out all actions. The Bodhisattva's supreme Bodhi factors (factors of enlightenment), those who are equal in the Bodhisattva's superior practice, Love and respect, with a firm mind, may all actions be diligent and courageous. When acting with arrogance, arrogance will increase, without removing arrogance, one cannot understand the Dharma. Use the diamond of wisdom to shatter arrogance, let the great mountain of arrogance be destroyed. Cause others to practice the superior Bodhi path, in the most peaceful Bodhi place. Use the righteous Dharma to subdue all the armies of Mara (demons), and save the suffering beings of the four births (womb-born, egg-born, moisture-born, transformation-born). May all those who are sick and suffering in the ten directions,

不能自厭不凈身，　我當發起慈悲心，　　愿作三世所歸趣。　廣行佈施波羅蜜，　　復能學佛戒功德，　諦觀忍辱行周圓，　　我發精進最上道。　圓具禪定波羅蜜，　　隨心所起善安住，　勝慧方便亦復然，　　愿奉師尊修施行。　增長此諸福威力，　　不可思議智慧善，　自他意樂悉尊高，　　修學圓成真法器。

「舍利子！此是菩薩第六發心。

佛說大乘菩薩藏正法經卷第十九大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之三

「複次舍利子！菩薩發如是心：『世間眾生應如是念：「我于長夜中，遠離善知識、親近惡知識，發起懈怠下劣精進，癡冥疲乏如瘖啞人，無見無忍亦無善愛，無惡業惡報、無善業善報、無雜業雜報。既不自知，亦復不能請問沙門婆羅門諸阿阇梨，何者是善？何者不善？何者有罪？何者無罪？何者所應親近？何者不應親近？何者所應作？何者不應作？何者作已於長夜中無義無利生諸苦惱，由是我慢增長，不能了知善業根本，唯造一切不善之業。縱得人身諸根殘缺，又於人中不能活命，不能行

【現代漢語翻譯】現代漢語譯本不應厭惡自身的不凈，我應當發起慈悲之心，愿成為三世所歸依之處。廣泛地實行佈施波羅蜜（paramita，意為「到彼岸」），又能學習佛陀的戒律功德，以正見觀察忍辱的修行圓滿，我發起最上道的精進。圓滿具足禪定波羅蜜，隨心所欲地安住于善，殊勝的智慧和方便也同樣如此，愿奉獻給師尊修行。增長這些福德威力，不可思議的智慧善，使自己和他人的意願都崇高，修學圓滿成為真正的法器。

『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！這是菩薩的第六種發心。』

《佛說大乘菩薩藏正法經》卷第十九大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第二十

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯持戒波羅蜜多品第七之三

『再者，舍利子！菩薩發起這樣的心念：『世間眾生應當這樣想：「我在漫長的黑夜中，遠離善知識，親近惡知識，發起懈怠下劣的精進，愚癡昏昧，疲憊不堪如同啞巴，沒有見解，沒有忍耐，也沒有善的愛，不相信惡業有惡報，不相信善業有善報，不相信雜業有雜報。既不自己知道，也不能請問沙門（sramana，出家修行者）婆羅門（brahmana，古印度祭司）等阿阇梨（acarya，導師），什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼應該親近？什麼不應該親近？什麼應該做？什麼不應該做？什麼做了之後在漫長的黑夜中沒有意義沒有利益，反而產生各種苦惱，因此我慢增長，不能瞭解善業的根本，只造作一切不善的業。即使得到人身，也諸根殘缺，又在人中不能活命，不能修行。」』

【English Translation】 English version One should not be disgusted with one's own impure body; I shall generate a heart of compassion, wishing to be the refuge of the three worlds. Extensively practice the paramita (perfection) of giving, and also learn the merits of the Buddha's precepts, Observe with true insight the practice of patience to its completion; I generate the most supreme diligence. Fully possess the paramita of meditation, dwelling peacefully in goodness as the mind desires, The same is true for superior wisdom and skillful means; I wish to offer my practice to the revered teacher. Increase these powers of merit, the inconceivable wisdom and goodness, So that both my own and others' intentions are elevated, cultivating and completing the true vessel of Dharma.

'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the sixth aspiration of a Bodhisattva.'

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 19 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 20

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Sramana Chen Fa Hu, etc., by imperial decree, the seventh section, part three, on the Paramita of Precepts.

'Furthermore, Sariputra! A Bodhisattva generates such a thought: 「Sentient beings in the world should think thus: 『In the long night, I have been far from good teachers and close to evil teachers, generating lazy and inferior diligence, foolish and confused, weary like a mute person, without views, without patience, and without good love, not believing in evil actions having evil consequences, not believing in good actions having good consequences, not believing in mixed actions having mixed consequences. Not knowing this themselves, they also cannot ask Sramanas (ascetics), Brahmanas (priests), and Acaryas (teachers), what is good? What is not good? What is sinful? What is sinless? What should be approached? What should not be approached? What should be done? What should not be done? What, having been done, brings no meaning or benefit in the long night, but instead generates various sufferings, thus increasing arrogance, unable to understand the root of good actions, only creating all kinds of unwholesome actions. Even if they obtain a human body, their faculties are incomplete, and among humans, they cannot live, cannot practice.」』

于佈施。又於人中盲聾瘖啞無諸色相，善說惡說悉不能知。由如是故不樂佈施。」我今應當回發是心，親近善知識，若得人身，諸根完具能活其命，習行佈施不惜軀命，具諸色力，善說惡說悉能了知，復能請問師尊智者，何者是善？何者不善？何者有罪？何者無罪？何者所應親近？何者不應親近？何者諸所作時違背聲聞緣覺之法、順向菩薩藏義？親近承事諸阿阇梨，隨諸所作。厭此不真實身，悕取堅固真實之身。總略乃至給奉水瓶。』此是菩薩第七發心。」

爾時世尊欲重明斯義說伽陀曰：

「欲近善友作利益，　　我乃遠離多百劫，　不能請問善惡門，　　有罪無罪果報等。　增上慢心墮地獄，　　傍生餓鬼諸趣中，　親近罪業諸友朋，　　多劫歷苦而無盡。　縱得人身根殘缺，　　多千劫中受輪迴，　不能了知善惡門，　　有罪無罪果報等。　若得人身離艱苦，　　諸根完具善相圓，　人相完具離難時，　　如一眼龜值浮木。　得睹世間燈照曜，　　佛教中聞無染法，　爾時請問世間尊，　　諸善不善果報等。　慳者云何所趣向？　　何不慳者能行施？　貪諂毀戒復云何？　　又何不破凈戒者？　云何恚噁心無動？　　云何懈怠散亂心？　精進禪定樂云何？　　惡慧癡冥何所

【現代漢語翻譯】現代漢語譯本『在佈施方面，又因為人們中有盲、聾、啞，沒有各種容貌，對於善說和惡說都不能分辨。因為這樣，所以不喜歡佈施。』我現在應當迴轉並生起這樣的心念，親近善知識。如果能得到人身，諸根完好，能夠活下去，就應當勤奮佈施，不吝惜自己的身體和生命，具備各種容貌和力量，能夠分辨善說和惡說，並且能夠請教老師和智者，什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼應該親近？什麼不應該親近？什麼行為違背了聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）的教法，而順應了菩薩（Bodhisattva，發願救度眾生的覺悟者）的教義？親近並侍奉阿阇梨（Acarya，導師），隨順他們所做的一切。厭惡這不真實的身體，希望得到堅固真實的身體。總而言之，乃至供奉一個水瓶。』這就是菩薩的第七種發心。那時，世尊爲了重申這個道理，說了偈頌：『爲了親近善友，獲得利益，我曾經遠離了許多百劫，不能請問善惡之門，有罪無罪的果報等等。因為增上慢心而墮入地獄，以及傍生（動物）、餓鬼等各種惡道中，親近罪惡的朋友，多劫經歷痛苦而沒有盡頭。即使得到人身，也可能諸根殘缺，在多千劫中受輪迴，不能瞭解善惡之門，有罪無罪的果報等等。如果得到人身，脫離艱苦，諸根完好，相貌圓滿，人相完好，脫離災難的時候，就像獨眼海龜遇到浮木一樣難得。能夠看到世間的燈光照耀，在佛教中聽聞無染的佛法，那時請問世間的尊者，關於善與不善的果報等等。慳吝的人會走向哪裡？為什麼不慳吝的人能夠行佈施？貪婪、諂媚、毀壞戒律的人會怎麼樣？又為什麼不破壞清凈戒律的人會怎麼樣？如何才能使嗔恚惡毒的心不動搖？如何才能使懈怠散亂的心平靜？精進禪定的快樂是什麼？愚癡和黑暗又會導致什麼？'

【English Translation】 English version 'Regarding giving, and also because among people there are those who are blind, deaf, and mute, without various appearances, unable to discern good speech from bad. Because of this, they do not enjoy giving.' I should now turn and generate this thought, to be close to good teachers. If I can obtain a human body, with all faculties complete, able to live, I should diligently practice giving, not begrudging my body and life, possessing various appearances and strengths, able to discern good speech from bad, and also be able to ask teachers and wise ones, what is good? What is not good? What is sinful? What is not sinful? What should be approached? What should not be approached? What actions go against the teachings of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and align with the meaning of the Bodhisattva (enlightenment being) teachings? To be close to and serve the Acaryas (teachers), following all that they do. To detest this unreal body, and hope to obtain a firm and real body. In short, even to offer a water bottle.' This is the seventh aspiration of a Bodhisattva. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'To be close to good friends, to gain benefit, I have been far away for many hundreds of kalpas, Unable to ask about the gate of good and evil, the karmic consequences of sin and non-sin. Because of arrogance, falling into hell, and into various evil realms such as animals and hungry ghosts, Being close to sinful friends, experiencing suffering for many kalpas without end. Even if obtaining a human body, it may be with incomplete faculties, undergoing rebirth for many thousands of kalpas, Unable to understand the gate of good and evil, the karmic consequences of sin and non-sin. If obtaining a human body, free from hardship, with all faculties complete, and a perfect appearance, When the human form is complete, and free from calamity, it is as rare as a one-eyed turtle encountering a floating log. Able to see the light shining in the world, to hear the undefiled Dharma in Buddhism, At that time, ask the World Honored One, about the karmic consequences of good and not good. Where do the stingy go? Why are those who are not stingy able to give? What happens to those who are greedy, flattering, and break precepts? And what about those who do not break pure precepts? How can one make the angry and malicious heart unmoving? How can one calm the lazy and scattered mind? What is the joy of diligence and meditation? What does ignorance and darkness lead to?'

為？　云何得彼真實慧？　　云何菩提行方便？　六種賢行竟云何？　　慈心廣大世間勝。　惡趣眾生云何救？　　云何樂法心無厭？　菩提行藏廣勤求，　　十方剎中善安住。　云何親詣世間尊？　　云何禮奉營諸福？　普賢行門復云何？　　如我今時善親近。　云何請問阿阇梨？　　愿聞師尊尊重事，　生阿阇梨歡喜心，　　此心生已真佛子。　福力智力為增上，　　是中所成廣大智，　智力增強發勝心，　　給奉水瓶生歡喜。

「舍利子！此是菩薩第七發心。

「複次舍利子！菩薩發如是心：『世間眾生應如是念：「我于長夜中，遠離善知識、親近惡知識，發起懈怠下劣精進，癡冥疲乏如瘖啞人，所有世間一切文句，與義句合、與法句合，法句合故，住于寂靜與離貪合，寂滅正智與沙門婆羅門涅盤同住。於一切處所作，我乃棄捨，不能了知文義句合，乃至不與涅盤同住，亦復不能受持讀誦，亦復無力，又無精進、無士伕力用、無士夫勢、無士夫勤勇、無最上精進，無因無緣。諸眾生煩惱亦無因無緣，眾生雜染無因無緣，眾生清凈無因無緣。此等無因依止諸見，不能了知所作善業，唯造惡業。縱得人身諸根殘缺，又於人中不能活命不能行施，癡迷所覆盲聾瘖啞無諸色力，不能了

【現代漢語翻譯】現代漢語譯本爲了什麼？如何才能獲得那真實的智慧？如何才能方便地修行菩提之道？六種賢善的修行最終會如何？慈悲之心廣大，在世間最為殊勝。如何救度惡道中的眾生？如何才能樂於佛法而心不厭倦？菩提之道的修行深廣，要勤奮追求，在十方世界中安穩地住下。如何才能親自拜見世間的尊者？如何才能禮敬供奉，修集各種福德？普賢菩薩的行門又是怎樣的？就像我現在這樣善於親近。如何請教阿阇梨（老師）？愿聽聞師尊所重視的事情，生起阿阇梨的歡喜心，此心生起后才是真正的佛子。福德之力和智慧之力都得到增長，由此所成就的智慧廣大無邊，智慧之力增強，發起殊勝的心，供奉水瓶，使阿阇梨生起歡喜心。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是菩薩第七種發心。』

『再次，舍利子！菩薩發起這樣的心念：『世間眾生應當這樣想：「我在漫長的輪迴中，遠離善知識（引導人們走向正道的良師益友）、親近惡知識（引導人們走向歧途的惡友），發起懈怠、下劣的精進，愚癡昏昧、疲憊不堪，如同啞巴一樣。所有世間的一切文字語句，與義理相合、與佛法相合，因為與佛法相合，所以安住于寂靜，與離貪相合，寂滅的正智與沙門（出家修道者）婆羅門（古印度祭司）的涅槃（解脫）同住。對於一切所作所為，我都放棄了，不能理解文字語句的含義，乃至不能與涅槃同住，也不能受持讀誦，也沒有力量，又沒有精進、沒有大丈夫的力量、沒有大丈夫的氣勢、沒有大丈夫的勤奮勇猛、沒有最上等的精進，沒有原因也沒有條件。眾生的煩惱也沒有原因也沒有條件，眾生的雜染也沒有原因也沒有條件，眾生的清凈也沒有原因也沒有條件。這些沒有原因的見解，不能理解所作的善業，只造作惡業。即使得到人身，也是諸根殘缺，又在人群中不能活命，不能行佈施，被愚癡迷惑，盲聾瘖啞，沒有各種色力，不能了知。』」

【English Translation】 English version For what? How can one attain that true wisdom? How can one conveniently practice the path of Bodhi (enlightenment)? How will the six virtuous practices ultimately be? The heart of compassion is vast and supreme in the world. How to save sentient beings in the evil realms? How can one be delighted in the Dharma (Buddhist teachings) without weariness? The practice of the Bodhi path is profound and vast, one must diligently pursue it, and dwell peacefully in the ten directions. How can one personally visit the honored ones of the world? How can one pay homage and make offerings, cultivating various merits? What is the practice of Samantabhadra (a Bodhisattva representing practice)? Just like I am now, being good at approaching. How to ask the Acharya (teacher)? I wish to hear the matters that the revered teacher values, To generate the Acharya's joy, once this heart is generated, one is a true child of the Buddha. The power of merit and the power of wisdom are both increased, and the wisdom achieved from this is vast and boundless, The power of wisdom is enhanced, generating a supreme heart, offering water bottles, making the Acharya joyful.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the seventh aspiration of a Bodhisattva.'

'Furthermore, Shariputra! A Bodhisattva generates such a thought: 'Sentient beings in the world should think like this: 「In the long cycle of rebirth, I have been far from good teachers (virtuous friends who guide people to the right path), and close to evil teachers (evil friends who lead people astray), generating laziness and inferior diligence, foolish and confused, exhausted like a mute person. All the words and sentences of the world, are in accordance with the meaning, in accordance with the Dharma (Buddhist teachings), because they are in accordance with the Dharma, therefore they abide in tranquility, in accordance with detachment, the tranquil right wisdom dwells together with the Nirvana (liberation) of the Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests). For all that I have done, I have given up, unable to understand the meaning of the words and sentences, and even unable to dwell in Nirvana, nor can I uphold and recite them, nor do I have the strength, nor do I have diligence, nor the strength of a great person, nor the momentum of a great person, nor the diligence and courage of a great person, nor the supreme diligence, without cause or condition. The afflictions of sentient beings are also without cause or condition, the defilements of sentient beings are without cause or condition, the purity of sentient beings is without cause or condition. These views without cause, cannot understand the good deeds that have been done, only creating evil deeds. Even if one obtains a human body, one's faculties are incomplete, and among people, one cannot live, cannot give alms, covered by ignorance, blind, deaf, and mute, without various physical strengths, unable to understand.」'

知文義句合，乃至不與涅槃同住，亦復不能受持讀誦。由如是故，不能親近習行善法。」我今應當回發是心親近善法，乃至不惜軀命了知文義句合，于出離道涅槃同住。于菩薩藏正法，勤求修習受持讀誦，發勤精進，親近承事諸阿阇梨，于菩薩藏正法受持讀誦，厭此不真實身，悕取堅固真實之身，福智勝力當得圓具。以福智力得圓具故，所作慣習而能積集菩薩藏正法，親近承事諸阿阇梨，隨諸所作，總略乃至給奉水瓶。』此是菩薩第八發心。」

爾時世尊欲重明斯義說伽陀曰：

「所有法義相應故，　　于正道分修道行，　寂滅理中作證門，　　而涅槃道得真實。　若於此法遠離者，　　即于諸法無所利，　無義利句設相應，　　不能親近彼正法，　無力亦復無精進，　　士夫勢用悉皆無，　無他勤勇亦復然，　　於一切處無所得。　即見無佛亦無法，　　無父無母及宗親，　由斯善惡業皆無，　　一切皆無諸報應。　此諸如是罪業見，　　數數親近罪根深，　一向艱惡日增多，　　墮地獄中經久遠。　地獄出受傍生報，　　餓鬼趣中罪復深，　其後縱得人中生，　　聾騃癡冥而無舌。　餘業復受瘖啞報，　　癡暗缺漏苦還增，　而復重受地獄殃，　　由不了故當墜墮。　經歷

【現代漢語翻譯】現代漢語譯本：『如果理解了文字的意義和句子的結構，卻不與涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）同住，也不能受持讀誦，這樣就不能親近和修習善法。』我應當發起這樣的心，親近善法，甚至不惜生命去了解文字的意義和句子的結構，在出離之道上與涅槃同住。對於菩薩藏（Bodhisattva Pitaka，菩薩的教義）的正法，勤奮地修習、受持和讀誦，發起精進，親近和侍奉各位阿阇梨（Acharya，導師），對於菩薩藏的正法受持讀誦，厭離這個不真實的身體，希望獲得堅固真實的身體，福德和智慧的殊勝力量應當圓滿具足。因為福德和智慧的力量圓滿具足，所作所為都能夠積累菩薩藏的正法，親近和侍奉各位阿阇梨，隨順他們所做的一切，哪怕是供奉水瓶這樣的小事。』這是菩薩的第八種發心。那時，世尊爲了重申這個道理，說了偈頌：『因為所有法義都相應，所以在正道上修習道行，在寂滅的真理中作為證悟的門徑，涅槃之道才能獲得真實。如果遠離了這個法，對於一切法都無所利益，即使意義和句子相應，也不能親近那個正法，沒有力量也沒有精進，士夫（Sthavira，長老）的勢力和作用都喪失了，沒有其他人的勤奮和勇猛，在一切地方都一無所得。這樣的人會認為沒有佛，也沒有法，沒有父親，沒有母親，也沒有宗親，因此善惡業都沒有，一切都沒有報應。這些都是罪惡的見解，如果經常親近，罪根就會很深，只會變得越來越惡劣，墮入地獄中經歷漫長的時間。從地獄出來後會遭受傍生（動物）的果報，在餓鬼道中罪業更加深重，之後即使能夠轉生為人，也會是聾啞、愚癡、黑暗而沒有舌頭。剩餘的業力還會遭受瘖啞的果報，愚癡、黑暗、殘缺和缺失的痛苦還會增加，然後又會再次遭受地獄的災殃，因為不瞭解真理而應當墮落。經歷』

【English Translation】 English version: 'If one understands the meaning of words and the structure of sentences, yet does not dwell in Nirvana (the ultimate state of liberation from the cycle of birth and death), nor can uphold, recite, and study them, then one cannot draw near to and practice good Dharma.' I should generate such a mind, draw near to good Dharma, even at the cost of my life, to understand the meaning of words and the structure of sentences, and dwell in Nirvana on the path of liberation. Regarding the true Dharma of the Bodhisattva Pitaka (the teachings of Bodhisattvas), I will diligently practice, uphold, and recite it, generate diligence, draw near to and serve all Acharyas (teachers), uphold and recite the true Dharma of the Bodhisattva Pitaka, detest this unreal body, and hope to obtain a firm and real body, and the superior power of merit and wisdom should be fully complete. Because the power of merit and wisdom is fully complete, all actions will be able to accumulate the true Dharma of the Bodhisattva Pitaka, draw near to and serve all Acharyas, follow all their actions, even small things like offering a water bottle.' This is the eighth aspiration of a Bodhisattva. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'Because all Dharma meanings are in accordance, one practices the path on the right path, using the truth of tranquility as the gateway to enlightenment, and the path of Nirvana can attain reality. If one is far from this Dharma, one will not benefit from any Dharma, even if the meaning and sentences are in accordance, one cannot draw near to that true Dharma, without strength and without diligence, the power and function of a Sthavira (elder) are lost, without the diligence and courage of others, one will gain nothing in all places. Such a person will think there is no Buddha, no Dharma, no father, no mother, and no relatives, therefore there is no good or bad karma, and there is no retribution for anything. These are all sinful views, if one often draws near to them, the roots of sin will be deep, one will only become more and more evil, and fall into hell for a long time. After coming out of hell, one will suffer the retribution of being a Parshva (animal), and in the realm of hungry ghosts, the sins will be even deeper, and even if one can be reborn as a human, one will be deaf, dumb, foolish, dark, and without a tongue. The remaining karma will also suffer the retribution of being mute, the suffering of foolishness, darkness, incompleteness, and deficiency will increase, and then one will suffer the calamity of hell again, because one does not understand the truth, one should fall. Experiencing'

久時後當得，　　人身具足善相圓，　諸根既具勝力增，　　依時凈住而思忖：　若於諸法義相應，　　即得同歸出離道。　修菩提道證菩提。　　我當思惟如是事，　所有諸大菩薩藏，　　和合甚深正法義，　經歷俱胝千劫中，　　發生凈信極難得。　若此若余廣多數，　　諸佛妙法不思議，　隨諸修作能受持，　　為佛菩提勝根本。　我當親近及承事，　　尊重信奉阿阇梨，　諸佛菩薩亦復然，　　即得最上清凈信。　發生如是凈心已，　　即是菩薩廣大心，　勝慧方便悉圓成，　　給奉水瓶常精進。

「舍利子！此是菩薩第八發心。

「複次舍利子！菩薩發如是心：『痛哉！世間一切眾生，以其愛著于身命故，常為一切無義利行顛倒隨逐。何者名為無義利行？謂彼眾生愛著身命，不能愛樂菩提分法，以其我見而為先導，執著心堅癡冥所覆，摧毀破壞眾事隨逐，此說是名無義利行。又復眾生愛身命故，以其我見而為先導，愛戀妻室男女知識，以愛著心隱覆癡暗，遠離諸饒益事，此說是名無義利行。又復眾生愛身命故，以其我見而為先導，顧惜奴婢作事人等詹視防護，此說名為無義利行。複次世間一切眾生，有義利行常所隨逐者，謂若眾生不惜身命愛樂菩提分法，以菩提心而為

【現代漢語翻譯】現代漢語譯本經過長久的時間，當獲得具備圓滿美好相貌的人身時，諸根完備，力量增強，應當在適當的時候安靜下來思考：如果所思所想與諸法的真義相應，就能一同歸向解脫之道。修習菩提之道，證得菩提。我應當這樣思考，所有大菩薩的教藏，和合甚深的正法義理，經歷無數劫的時間，產生清凈的信心是極其難得的。無論是這些還是其他廣大的、無數的，諸佛不可思議的妙法，隨著修行實踐能夠受持，都是佛陀菩提的殊勝根本。我應當親近和侍奉，尊重信奉阿阇梨（老師），諸佛菩薩也是如此，就能獲得最上清凈的信心。產生這樣的清凈心之後，就是菩薩廣大的心，殊勝的智慧和方便都圓滿成就，像給水瓶供水一樣常常精進。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是菩薩的第八種發心。』

『再者，舍利子！菩薩發起這樣的心念：『悲痛啊！世間一切眾生，因為貪愛執著于自身生命，常常被一切沒有意義和利益的行為顛倒地追逐。什麼叫做沒有意義和利益的行為呢？就是那些眾生貪愛執著于自身生命，不能喜愛菩提分法（通往覺悟的修行方法），以我見（認為有「我」存在的錯誤觀念）作為先導，執著的心堅固，被愚癡矇蔽，摧毀破壞各種事情，隨波逐流，這叫做沒有意義和利益的行為。』『又，眾生因為貪愛自身生命，以我見作為先導，愛戀妻子、兒女、親友，以貪愛執著的心隱蔽愚癡，遠離各種有益的事情，這叫做沒有意義和利益的行為。』『又，眾生因為貪愛自身生命，以我見作為先導，顧惜奴婢、僕人等，小心看護，這叫做沒有意義和利益的行為。』『再者，世間一切眾生，常常追逐有意義和利益的行為，就是那些不吝惜自身生命，喜愛菩提分法，以菩提心（追求覺悟的心）作為先導的眾生。

【English Translation】 English version After a long time, when one obtains a human body with complete and beautiful features, with all faculties intact and strength increased, one should calmly contemplate at the appropriate time: If one's thoughts and reflections align with the true meaning of all dharmas, one can together return to the path of liberation. Cultivating the path of Bodhi, one attains Bodhi. I should contemplate in this way, all the great Bodhisattva's teachings, harmonizing the profound meaning of the true Dharma, through countless eons, generating pure faith is extremely rare. Whether these or other vast and numerous, inconceivable wonderful teachings of the Buddhas, as one practices and upholds them, they are all the supreme foundation for the Bodhi of the Buddha. I should draw near and serve, respect and believe in the Acharya (teacher), the Buddhas and Bodhisattvas are also like this, and one can obtain the most supreme pure faith. Having generated such a pure mind, it is the vast mind of a Bodhisattva, supreme wisdom and skillful means are all perfectly accomplished, like offering water to a vase, one should always be diligent.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the eighth aspiration of a Bodhisattva.'

'Furthermore, Shariputra! A Bodhisattva generates this thought: 'Alas! All sentient beings in the world, because of their attachment and clinging to their own lives, are constantly and perversely pursued by all actions that are meaningless and without benefit. What are called meaningless and without benefit actions? They are those sentient beings who are attached and cling to their own lives, unable to delight in the Bodhi-part dharmas (methods of practice leading to enlightenment), with the view of self (the mistaken notion of a permanent 'I') as their guide, their clinging minds are firm, covered by ignorance, destroying and ruining various matters, drifting with the tide, this is called meaningless and without benefit actions.' 'Also, sentient beings, because of their attachment to their own lives, with the view of self as their guide, are attached to their wives, children, and relatives, with their clinging minds concealing ignorance, and staying away from all beneficial matters, this is called meaningless and without benefit actions.' 'Also, sentient beings, because of their attachment to their own lives, with the view of self as their guide, are concerned about their slaves, servants, etc., carefully watching over them, this is called meaningless and without benefit actions.' 'Furthermore, all sentient beings in the world, who constantly pursue meaningful and beneficial actions, are those who do not begrudge their own lives, delight in the Bodhi-part dharmas, and take the Bodhi mind (the mind seeking enlightenment) as their guide.'

先導，善修身語意業，此說名為有義利行。又復眾生不惜身命而常愛樂菩提分法，以菩提心而為先導，積集佈施波羅蜜多，乃至積集般若波羅蜜多，此說名為有義利行。又復眾生不惜身命而常愛樂菩提分法，以菩提心而為先導，行佈施、愛語、利行、同事，普攝一切眾生，此說名為有義利行。又復眾生不惜身命而常愛樂菩提分法，以菩提心而為先導，修習念處、正勤、神足、根、力、覺、道、勝菩提分，此說名為有義利行。又復眾生不惜身命而常愛樂菩提分法，以菩提心而為先導，聽受父母及阿阇梨諸有教誨，禮拜讚歎、恭信合掌、奉諸所作，此說名為有義利行。又復眾生不惜身命而常愛樂菩提分法，以菩提心而為先導，常以凈心營三寶事，此說名為有義利行。又復眾生作如是念：「我以惜身命故，無義利事常隨逐我。我當發勤精進，親近承事諸阿阇梨，不惜身命隨諸所作。厭此不真實身，悕取堅固真實之身，福智勝力當得圓具。以圓具故，所作慣習悉能成辦，詣菩提場當證聖果。」』

「舍利子！此是菩薩第九發心。」

爾時世尊欲重明斯義說伽陀曰：

「若人愛惜身命故，　　菩提分法不愛樂，　三不善業造圓成，　　此乃愚夫異生類。　愛樂己身及妻室，　　並諸男女眷屬等，　此無義利

【現代漢語翻譯】現代漢語譯本：首先，善於修養身、語、意三業，這被稱為有意義的修行。此外，眾生不吝惜自己的生命，常常喜愛菩提分法（指通往覺悟的修行方法），以菩提心（指追求覺悟的心）為先導，積累佈施波羅蜜多（指佈施的完美），乃至積累般若波羅蜜多（指智慧的完美），這被稱為有意義的修行。此外，眾生不吝惜自己的生命，常常喜愛菩提分法，以菩提心為先導，實行佈施、愛語、利行、同事（指四種菩薩的攝眾方法），普遍攝受一切眾生，這被稱為有意義的修行。此外，眾生不吝惜自己的生命，常常喜愛菩提分法，以菩提心為先導，修習念處（指四念處，即身、受、心、法）、正勤（指四正勤，即已生惡令斷，未生惡令不生，已生善令增長，未生善令生）、神足（指四神足，即欲、勤、心、觀）、根（指五根，即信、精進、念、定、慧）、力（指五力，即信力、精進力、念力、定力、慧力）、覺（指七覺支，即念、擇法、精進、喜、輕安、定、舍）、道（指八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定）等殊勝的菩提分，這被稱為有意義的修行。此外，眾生不吝惜自己的生命，常常喜愛菩提分法，以菩提心為先導，聽受父母及阿阇梨（指老師）的教誨，禮拜讚歎、恭敬信奉、合掌奉行他們所做的一切，這被稱為有意義的修行。此外，眾生不吝惜自己的生命，常常喜愛菩提分法，以菩提心為先導，常常以清凈的心經營三寶（指佛、法、僧）的事業，這被稱為有意義的修行。此外，眾生這樣想：『我因為愛惜自己的生命，所以沒有意義的事情常常跟隨我。我應當發奮精進，親近承事諸位阿阇梨，不吝惜生命地跟隨他們所做的一切。厭惡這個不真實的身體，希望得到堅固真實的身體，福德和智慧的殊勝力量應當圓滿具足。因為圓滿具足的緣故，所做的事情都能夠習慣並完成，到達菩提道場時應當證得聖果。』『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是菩薩的第九種發心。』那時，世尊爲了重申這個意義，說了偈頌：『如果有人因為愛惜自己的生命，而不喜愛菩提分法，造作圓滿的三種不善業（指身、語、意三方面的不善行為），這便是愚癡凡夫的種類。愛戀自己的身體和妻子，以及所有的男女眷屬等，這是沒有意義的。』

【English Translation】 English version: Firstly, those who are skilled in cultivating good actions of body, speech, and mind, this is called a practice of meaningful benefit. Furthermore, sentient beings who do not cherish their lives and constantly love the Bodhi-part practices (referring to the practices leading to enlightenment), with the Bodhi mind (referring to the mind seeking enlightenment) as their guide, accumulate the perfection of giving (Dana Paramita), and even accumulate the perfection of wisdom (Prajna Paramita), this is called a practice of meaningful benefit. Furthermore, sentient beings who do not cherish their lives and constantly love the Bodhi-part practices, with the Bodhi mind as their guide, practice giving, loving speech, beneficial actions, and cooperation (referring to the four methods of a Bodhisattva to gather beings), universally embracing all sentient beings, this is called a practice of meaningful benefit. Furthermore, sentient beings who do not cherish their lives and constantly love the Bodhi-part practices, with the Bodhi mind as their guide, cultivate the four foundations of mindfulness (referring to mindfulness of body, feelings, mind, and phenomena), the four right efforts (referring to preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), the four bases of spiritual power (referring to desire, effort, mind, and investigation), the five roots (referring to faith, effort, mindfulness, concentration, and wisdom), the five powers (referring to the power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (referring to mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), the noble eightfold path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and other superior Bodhi-part practices, this is called a practice of meaningful benefit. Furthermore, sentient beings who do not cherish their lives and constantly love the Bodhi-part practices, with the Bodhi mind as their guide, listen to the teachings of their parents and Acharyas (referring to teachers), pay homage, praise, respectfully believe, join their palms, and follow all their actions, this is called a practice of meaningful benefit. Furthermore, sentient beings who do not cherish their lives and constantly love the Bodhi-part practices, with the Bodhi mind as their guide, constantly manage the affairs of the Three Jewels (referring to the Buddha, Dharma, and Sangha) with a pure mind, this is called a practice of meaningful benefit. Furthermore, sentient beings think like this: 『Because I cherish my life, meaningless things constantly follow me. I should strive diligently, draw near to and serve the Acharyas, not cherishing my life and following all their actions. Disgusted with this unreal body, I hope to obtain a firm and real body, and the superior power of merit and wisdom should be fully complete. Because of this full completion, all the things I do will become habitual and accomplished, and when I reach the Bodhi field, I should attain the holy fruit.』『Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the ninth aspiration of a Bodhisattva.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 『If a person, because of cherishing their life, does not love the Bodhi-part practices, and fully creates the three unwholesome actions (referring to unwholesome actions of body, speech, and mind), this is the kind of foolish ordinary person. Loving one's own body and wife, as well as all male and female relatives, etc., this is without meaning.』

執著心，　　旋轉三界愚癡者。　又于奴婢作業人，　　不覺了心常顧戀，　此無義利愛著深，　　資生畜養四足等，　廣多聚積諸財谷，　　不自受用不與人，　此無義利愛著深，　　秘護伏藏不彰顯。　此無義利染著故，　　彼愚夫心常愛惜，　返于菩薩善意中，　　棄捨不能生愛樂。　若能不惜于身命，　　愛樂菩提勝分法，　三種善業造圓成，　　此即名為有義利。　施戒忍辱及精進，　　禪定勝慧亦復然，　與彼方便行相應，　　此即名為有義利。　承事父母為先導，　　遵奉師尊亦復然，　審諦思惟三寶門，　　此即名為有義利。　諸大菩薩甚深藏，　　普攝一切勝法門，　受持誦唸廣宣揚，　　此即名為有義利。　此有義利諸勝行，　　乃是諸佛親所宣，　如其所說義相應，　　是名佛子廣大行。　發生如是大心已，　　復起清凈諦信心，　親近承事阿阇梨，　　給奉水瓶隨諸作。

「舍利子！此是菩薩第九發心。

「複次舍利子！菩薩發如是心：『痛哉！世間一切眾生，不能如理調伏心意，違背阿阇梨所有教誨，彼人不得阿阇梨財。何者名為阿阇梨財？所謂信財、戒財、聞財、舍財、慧財、慚財、愧財，如是七法名阿阇梨財。由其不得如是財故，

【現代漢語翻譯】現代漢語譯本執著的心，使人在三界中輪迴，是愚癡的表現。又對於奴婢和從事勞作的人，心中常常顧戀，卻不自覺。這種沒有意義和利益的愛著很深，對於用來維持生計的牲畜等，大量地積聚各種財物和穀物，自己不享用也不給予他人，這種沒有意義和利益的愛著很深，秘密地守護著寶藏而不顯露。因為這種沒有意義和利益的執著，那些愚笨的人心中常常愛惜這些，反而對於菩薩的善意，卻不能接受，不能產生愛樂之心。如果能夠不吝惜自己的生命，喜愛追求菩提（覺悟）的殊勝法門，圓滿成就身、口、意三種善業，這就可以稱為有意義和利益的行為。佈施、持戒、忍辱以及精進，禪定和殊勝的智慧也是如此，與這些方便的修行相應，這就可以稱為有意義和利益的行為。以侍奉父母為先導，遵從師長的教誨也是如此，審慎地思考佛、法、僧三寶的教義，這就可以稱為有意義和利益的行為。諸大菩薩所深藏的，普遍攝受一切殊勝法門的，受持、誦唸並廣泛宣揚，這就可以稱為有意義和利益的行為。這些有意義和利益的殊勝行為，是諸佛親自宣說的，如其所說的意義相應，這就是佛子廣大的修行。發起這樣的大心之後，還要生起清凈的真實信心，親近侍奉阿阇梨（導師），供奉水瓶並隨從他的一切行為。『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是菩薩的第九種發心。』『再者，舍利子！菩薩發起這樣的心：『悲痛啊！世間一切眾生，不能如理地調伏自己的心意，違背阿阇梨（導師）的所有教誨，這些人不能得到阿阇梨的財富。什麼叫做阿阇梨的財富呢？就是所謂的信財、戒財、聞財、舍財、慧財、慚財、愧財，這七種法叫做阿阇梨的財富。因為他們不能得到這些財富，』

【English Translation】 English version An attached mind, causes foolish beings to revolve in the three realms. Furthermore, regarding servants and laborers, the mind is constantly attached, yet unaware. This attachment, devoid of meaning and benefit, is deep; towards livestock and other means of sustenance, vastly accumulating various wealth and grains, neither using them themselves nor giving them to others, this attachment, devoid of meaning and benefit, is deep; secretly guarding treasures without revealing them. Because of this attachment, devoid of meaning and benefit, those foolish people constantly cherish these things, instead, they cannot accept the good intentions of Bodhisattvas, and cannot generate joy. If one can not be attached to one's own life, and cherish the pursuit of the superior Dharma of Bodhi (enlightenment), perfecting the three good karmas of body, speech, and mind, this can be called meaningful and beneficial conduct. Giving, keeping precepts, patience, and diligence, meditation and superior wisdom are also the same, being in accordance with these expedient practices, this can be called meaningful and beneficial conduct. Taking care of parents as a guide, and following the teachings of teachers is also the same, carefully contemplating the teachings of the Three Jewels (Buddha, Dharma, Sangha), this can be called meaningful and beneficial conduct. What the great Bodhisattvas deeply treasure, universally encompassing all superior Dharma teachings, receiving, reciting, and widely proclaiming, this can be called meaningful and beneficial conduct. These superior practices that are meaningful and beneficial, are personally proclaimed by all Buddhas, in accordance with the meaning of what is said, this is the vast practice of a Buddha's disciple. Having generated such a great mind, one must also generate pure and true faith, to be close to and serve the Acharya (teacher), offering water vessels and following all their actions. 'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! This is the ninth aspiration of a Bodhisattva.' 'Furthermore, Shariputra! A Bodhisattva generates such a mind: 'Alas! All sentient beings in the world, cannot properly subdue their minds, disobeying all the teachings of the Acharya (teacher), these people cannot obtain the wealth of the Acharya. What is called the wealth of the Acharya? It is what is called the wealth of faith, the wealth of precepts, the wealth of learning, the wealth of giving, the wealth of wisdom, the wealth of shame, and the wealth of remorse, these seven dharmas are called the wealth of the Acharya. Because they cannot obtain these wealths,'

當受貧苦逼惱其心。智者應當善調伏心，隨順阿阇梨所有教誨，習行佈施作諸善行。何以故？若能善調伏心，隨順教誨修佈施行，彼人即得阿阇梨財。此復何名阿阇梨財？謂得菩薩藏正法，普攝一切菩薩勝行善調伏法。如是知已，當於菩薩藏正法勤求修習，廣為他人宣佈演說。若能安住菩薩藏者，即得畢竟斷除貧苦，趣向阿耨多羅三藐三菩提。』如是發心已，即能隨順阿阇梨教，行佈施等，厭此不真實身，悕取堅固真實之身，親近承事諸阿阇梨，隨諸所作，總略乃至給奉水瓶。

「舍利子！此是菩薩第十發心。」

爾時世尊欲重明斯義說伽陀曰：

「所有難調諸眾生，　　內心諂誑復險惡，　違背師尊教誨言，　　不能堪任諦忍受。　此難調伏既知已，　　應當隨順師教誨，　如其教令所宣揚，　　即得大仙聖財寶。　所謂信財及戒財，　　聞財舍財亦復然，　其中最勝曰慧財，　　慚愧等財為七種。　了知如是聖財已，　　七種伏藏用無盡，　其中若或不能知，　　此即名為非法器。　若是法器眾生者，　　彼即圓具諸佛法，　無諂善調可稱揚，　　發勤精進修施行，　勝妙法欲心尊重，　　損棄身命不為難。　修佛菩提法器成，　　知已修持常無間，　法界平等無差別，

【現代漢語翻譯】現代漢語譯本當內心被貧困和痛苦所困擾時，智者應當善於調伏自己的心，順從阿阇梨（Acharya，導師）的所有教誨，習行佈施，做各種善行。為什麼呢？如果能夠善於調伏自己的心，順從教誨修行佈施，這個人就能得到阿阇梨的財富。這又被稱為什麼阿阇梨的財富呢？是指得到菩薩藏（Bodhisattva Pitaka，菩薩的教法）的正法，普遍攝取一切菩薩殊勝的修行和善於調伏的方法。像這樣瞭解之後，應當在菩薩藏的正法中勤奮尋求修習，廣泛地為他人宣講演說。如果能夠安住于菩薩藏，就能最終斷除貧困和痛苦，趨向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。像這樣發心之後，就能順從阿阇梨的教導，實行佈施等行為，厭棄這不真實的身體，希望得到堅固真實的身體，親近承事各位阿阇梨，隨順他們所做的一切，總括來說，甚至包括供奉水瓶。『舍利子（Sariputra，佛陀的十大弟子之一）！這是菩薩的第十種發心。』那時，世尊爲了重申這個意義，說了偈頌：『所有難以調伏的眾生，內心充滿諂媚和虛偽，又險惡，違背師尊的教誨，不能夠忍受真理。既然知道這些難以調伏，就應當順從師父的教誨，按照師父的教導所宣揚的，就能得到大仙的聖財寶。所謂的信財和戒財，聞財和舍財也是這樣，其中最殊勝的叫做慧財，慚愧等財共有七種。瞭解了這些聖財之後，七種伏藏的功用是無窮無盡的，如果其中有人不能瞭解，這就叫做非法器。如果是法器的眾生，他們就圓滿具備諸佛的教法，沒有諂媚，善於調伏，值得稱讚，發起勤奮精進修行佈施，對殊勝的佛法充滿慾望和尊重，即使捨棄身命也不覺得困難。修習佛菩提的法器成就，知道之後就持續不斷地修持，法界是平等沒有差別的，'

【English Translation】 English version When the mind is afflicted by poverty and suffering, the wise should skillfully subdue their minds, follow all the teachings of the Acharya (teacher), practice giving, and perform various good deeds. Why is this so? If one can skillfully subdue their mind, follow the teachings, and practice giving, that person will obtain the wealth of the Acharya. What is this called the wealth of the Acharya? It refers to obtaining the true Dharma of the Bodhisattva Pitaka (the teachings of the Bodhisattvas), universally encompassing all the superior practices of Bodhisattvas and the methods of skillful subduing. Having understood this, one should diligently seek to practice the true Dharma of the Bodhisattva Pitaka, and widely proclaim and explain it to others. If one can abide in the Bodhisattva Pitaka, one will ultimately eradicate poverty and suffering, and move towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). Having generated such aspiration, one will follow the Acharya's teachings, practice giving, and so on, detesting this unreal body, hoping to obtain a firm and real body, drawing near to and serving all the Acharyas, following all their actions, and in summary, even offering water bottles. 'Sariputra (one of the ten great disciples of the Buddha)! This is the tenth aspiration of a Bodhisattva.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'All beings who are difficult to subdue, whose minds are full of flattery and deceit, and are wicked, who disobey the teachings of their teachers, and cannot endure the truth. Having known that these are difficult to subdue, one should follow the teachings of the teacher, and according to what the teacher proclaims, one will obtain the sacred treasures of the great sage. The so-called wealth of faith and the wealth of precepts, the wealth of learning and the wealth of giving are also like this, among which the most superior is called the wealth of wisdom, and the wealth of shame and remorse, making seven in total. Having understood these sacred treasures, the function of the seven hidden treasures is inexhaustible, and if one cannot understand them, this is called a non-vessel of the Dharma. If one is a vessel of the Dharma, they will fully possess the teachings of all Buddhas, without flattery, skillful in subduing, worthy of praise, initiating diligent effort in practicing giving, filled with desire and respect for the superior Dharma, and not finding it difficult to give up their lives. The vessel for practicing the Bodhi of the Buddha is accomplished, and having known this, one should continuously practice without interruption, the Dharma realm is equal and without difference.'

佛調御尊親所宣。　此菩薩藏正法門，　　能于菩提善安住，　如其所說廣大法，　　即是諸佛真實財。　為一切法無我門，　　無相亦復無空相，　無其壽命無作者，　　亦無戲論無含藏。　於一切法自性中，　　無生無相本如是，　諸法無成亦無壞，　　諦觀諸法本無相。　善調伏者如教行，　　隨諸教令善修作，　若得見佛自然智，　　隨自境入解脫門。　如其信財及戒財，　　聞舍慚愧慧等七，　如是聖財無上寶，　　七法圓成用無盡。　聞其法藏廣施門，　　善調心意皆隨順，　于諸善友常親近，　　一切善行常修作，　頂重無上大菩提，　　勤行諸法亦如是。　發生如是勝心已，　　如渴思飲而無懈，　清水盈滿凈器中，　　廣大愛樂心獻奉。

「舍利子！此是菩薩第十發心。由發心已，即于菩薩藏正法勤求修習，親近承事諸阿阇梨，隨諸所作，總略乃至給奉水瓶。由此最勝善根力故，修菩薩行者得四種法。何等為四？一者如阿阇梨所說速得一切善法，二者隨順阿阇梨言，三者修行速得成辦，四者圓滿修行法因。

「複次舍利子！修菩薩行者生於人間，得四種法。何等為四？一者教授多人，一切善法隨能安住。二者居巖窟處，得彼多人眾皆歡喜。三者以

【現代漢語翻譯】現代漢語譯本佛陀調御尊親自宣說。這菩薩藏的正法門，能夠使人善於安住于菩提（覺悟）。如同它所說的廣大法，就是諸佛真實的財富。它是一切法無我的法門，無相，也無空相。沒有壽命，沒有作者，也沒有戲論，沒有隱藏。在一切法的自性中，無生無相，本來就是這樣。諸法沒有成就，也沒有壞滅，仔細觀察，諸法本來就沒有相。善於調伏的人，按照教導修行，隨順一切教令，好好修習。如果能夠見到佛的自然智慧，就能隨自己的境界進入解脫之門。如同信財、戒財，以及聞、舍、慚、愧、慧等七種聖財，這些聖財是無上的珍寶，七法圓滿成就，用之不盡。聽聞法藏廣大的佈施法門，善於調伏心意，都隨順法理。常常親近善友，一切善行常常修習。頂戴無上的大菩提，勤奮修行諸法也是如此。生起這樣殊勝的心之後，就像口渴思飲一樣，沒有懈怠。在盛滿清水的乾淨器皿中，以廣大愛樂的心獻奉。

『舍利子（佛陀的十大弟子之一，以智慧著稱）！這是菩薩的第十發心。由於發心之後，就對菩薩藏的正法勤求修習，親近承事諸阿阇梨（導師），隨順他們所做的一切，總括來說，乃至供奉水瓶。由於這種最殊勝的善根力量，修行菩薩行的人可以得到四種法。哪四種呢？第一，如同阿阇梨所說，迅速得到一切善法；第二，隨順阿阇梨的教導；第三，修行迅速得到成就；第四，圓滿修行法的因。』

『再者，舍利子！修行菩薩行的人，生於人間，可以得到四種法。哪四種呢？第一，教導許多人，一切善法都能隨之安住；第二，居住在巖窟之處，得到許多人的歡喜；第三，以

【English Translation】 English version The Buddha, the Honored One, the Subduer, personally proclaimed this. This Dharma gate of the Bodhisattva Treasury enables one to dwell well in Bodhi (enlightenment). Like the vast Dharma it speaks of, it is the true wealth of all Buddhas. It is the gate of non-self of all dharmas, without form, and also without the aspect of emptiness. There is no lifespan, no creator, no idle talk, and no hidden meaning. In the self-nature of all dharmas, there is no birth, no form, and it is originally like this. Dharmas have no attainment and no destruction; observing carefully, dharmas are originally without form. Those who are well-subdued practice according to the teachings, following all instructions and cultivating well. If one can see the Buddha's natural wisdom, one can enter the gate of liberation according to one's own realm. Like the wealth of faith and the wealth of precepts, as well as the seven holy treasures of hearing, giving, shame, remorse, and wisdom, These holy treasures are supreme jewels; the seven dharmas are perfectly accomplished and inexhaustible. Hearing the vast gate of giving from the Dharma Treasury, one's mind is well-subdued and follows the Dharma. Always be close to good friends, and always cultivate all good deeds. Revere the supreme Great Bodhi, and diligently practice all dharmas in the same way. Having generated such a supreme mind, one is like a thirsty person longing for a drink, without laziness. In a clean vessel filled with clear water, offer it with a vast and loving heart.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the tenth aspiration of a Bodhisattva. Having made this aspiration, one diligently seeks and cultivates the true Dharma of the Bodhisattva Treasury, closely attending to all the Acharyas (teachers), following all their actions, and generally speaking, even offering water bottles. Due to the power of this supreme root of goodness, those who practice the Bodhisattva path obtain four dharmas. What are the four? First, as the Acharyas say, one quickly obtains all good dharmas; second, one follows the words of the Acharyas; third, one quickly achieves success in practice; fourth, one perfects the cause of practicing the Dharma.'

'Furthermore, Shariputra! Those who practice the Bodhisattva path, when born in the human realm, obtain four dharmas. What are the four? First, one teaches many people, and all good dharmas can be established accordingly; second, one dwells in caves and receives the joy of many people; third, with

廣大心，于晝夜中多人咸詣。四者無所發起，趣命終已得生天界。

「複次舍利子！修菩薩行者生於天中，得四種法。何等為四？一者得彼天眾與最上座；二者一切所向得彼天眾觀其面相；三者隨有所說領受解了；四者時詣帝釋天主之處請決所疑而不詣彼余天眾處，天中得彼宮殿受用。舍利子！修菩薩行者生彼天中，得如是等四種之法。若生人中，亦得無量百千法門。」

爾時世尊欲重明斯義說伽他曰：

「天中得彼高勝座，　　復得天眾常恭信，　一切天眾所觀詹，　　如是常聞善說法。　一切所作皆智者，　　問法帝釋無吝心，　殊妙宮殿得彼天，　　天中沒已來人界。　復得人中勝生處，　　作轉輪王統四洲，　人中沒已即還生，　　于彼天中受勝樂。　天界不復經苦受，　　頂重師尊此為因，　如是四種勝妙門，　　常得如是廣大事。　由起如是無著心，　　頂奉師尊善所作，　以清凈心給水瓶，　　愛樂尊重常無倦。　又得一切天人龍，　　所應供養常尊奉，　于彼所生天界中，　　亦復得其四種法。　云何名為四種法，　　先所作業悉能知，　積集善行及善因，　　現生所作常無減。　又復由其善法故，　　而悉了知生滅處，　現生無動亦能知，　　是故

【現代漢語翻譯】現代漢語譯本『廣大心』（指菩薩的廣大慈悲之心），在白天和夜晚都有很多人前來親近。這四種行為（指佈施、愛語、利行、同事）不會導致（修行者）發起（煩惱），（修行者）命終之後可以往生天界。

『再者，舍利子！』修行菩薩道的人往生天界，可以獲得四種法。是哪四種呢？第一，在天眾中得到最尊貴的座位；第二，無論去哪裡，天眾都會注視他的面容；第三，無論說什麼，都能被理解和接受；第四，經常去帝釋天主（Indra，天界之主）那裡請教疑惑，而不去其他天眾那裡，在天界得到宮殿享受。舍利子！修行菩薩道的人往生天界，可以獲得這四種法。如果往生人間，也能獲得無量百千法門。

這時，世尊爲了重申這個道理，說了偈語：

『在天界得到高貴的座位，又得到天眾的尊敬和信任，所有天眾都瞻仰他的容貌，這樣常常能聽到善妙的佛法。一切所作所為都充滿智慧，向帝釋天主請教佛法，他不會吝嗇，得到殊勝美妙的宮殿，在天界享受。從天界去世后，又來到人間。又在人間得到殊勝的出生，成為轉輪王（Chakravartin，統治世界的理想君主），統治四大洲。在人間去世后，又回到天界享受殊勝的快樂。在天界不再經歷痛苦，這是因為頂禮尊重師長的緣故。像這樣四種殊勝的法門，常常能獲得如此廣大的功德。由於發起如此無執著的心，頂禮奉事師長，善於所作所為，以清凈的心供養水瓶，愛樂尊重，從不懈怠。又得到一切天、人、龍（Naga，一種神獸）的供養和尊敬，在所往生的天界中，也能獲得四種法。哪四種法呢？能知道自己過去所造的業，積累善行和善因，今生所作的善行不會減少。又因為善法的緣故，能完全瞭解生滅之處，也能知道今生不會動搖，所以』

【English Translation】 English version The 『vast mind』 (referring to the Bodhisattva's vast compassionate mind), many people come to approach it day and night. These four actions (referring to giving, kind speech, beneficial action, and cooperation) do not cause (the practitioner) to arise (afflictions), and (the practitioner) can be reborn in the heavenly realm after death.

『Furthermore, Shariputra! Those who practice the Bodhisattva path, when reborn in the heavens, obtain four kinds of dharma. What are the four? First, they obtain the most honored seat among the heavenly beings; second, wherever they go, the heavenly beings gaze upon their faces; third, whatever they say is understood and accepted; fourth, they frequently go to the place of Indra (the lord of the heavens) to resolve their doubts, and do not go to the other heavenly beings, and they enjoy palaces in the heavens. Shariputra! Those who practice the Bodhisattva path, when reborn in the heavens, obtain these four kinds of dharma. If they are reborn in the human realm, they also obtain countless hundreds and thousands of dharma gates.』

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

『In the heavens, they obtain a noble seat, and also obtain the respect and trust of the heavenly beings. All the heavenly beings gaze upon their faces, and thus they often hear the excellent Dharma. All their actions are full of wisdom. They ask Indra about the Dharma, and he is not stingy. They obtain magnificent palaces and enjoy themselves in the heavens. After passing away from the heavens, they come to the human realm again. They also obtain an excellent birth in the human realm, becoming a Chakravartin (an ideal monarch who rules the world), ruling over the four continents. After passing away in the human realm, they return to the heavens to enjoy supreme bliss. In the heavens, they no longer experience suffering. This is because of bowing and respecting their teachers. Like this, these four excellent dharma gates, they often obtain such vast merits. Because they have aroused such a non-attached mind, they bow and serve their teachers, are skillful in their actions, offer water bottles with a pure mind, love and respect, and are never lazy. They also receive the offerings and respect of all gods, humans, and Nagas (a kind of divine beast). In the heavens where they are reborn, they also obtain four kinds of dharma. What are the four kinds of dharma? They can know the karma they created in the past, accumulate good deeds and good causes, and the good deeds they do in this life will not diminish. Also, because of the good dharma, they can fully understand the place of arising and ceasing, and they can also know that they will not be shaken in this life, therefore』

了知諸法行。　能為諸天廣宣說，　　依法顯示及教誨，　廣作利喜勝行門，　　然後還從天界沒。

「複次舍利子！修菩薩行者得四種法(此中文標四法，祇有一二，闕其三四，梵本元無不可添足)。何等為四？一者天中沒已來於人間同禁戒者同分中生。二者生人中已於現生中得五種悲法。何等為五？一者現生得於善法中生，二者現生儀相具足，三者現生凈戒圓滿，四者現生眷屬廣多，五者現生於諸眾生起慈心觀。

「又復當得五種不破壞法。何等為五？一者善友知識常不破壞，二者身不速壞，三者富樂受用常不破壞，四者所發菩提心堅不能壞，五者于饑饉時法樂豐熟。

「又復當得五種希有之法。何等為五？一者以空瓶器置於一處，自然有其清凈水滿，水中盈積諸妙珍寶。二者渴須水時，自然有其八功德水出現於前。三者身中離諸災難，所謂若毒若刀、若火若水、若飲伏威光、若吞啖怖畏。四者若值刀兵劫時、疾疫劫時、饑饉劫時、火災劫時、水災劫時、風災劫時、渴乏劫時、炎熱劫時、夜叉難時，現生閻浮提中者，即得天界中生受諸快樂，所受妙樂如金剛嬉戲。此是希有之法。

佛說大乘菩薩藏正法經卷第二十大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

【現代漢語翻譯】現代漢語譯本了知一切諸法的執行規律。能夠為諸天廣泛宣說佛法，依據佛法開示教導，廣行利益眾生、令眾生歡喜的殊勝修行法門，然後從天界返回。

『再者，舍利子！修行菩薩道的人會獲得四種法（這裡中文標為四法，但只有一二，缺少三四，梵文原本沒有，可以補充）。是哪四種呢？第一，從天界去世后，在人間與持守相同戒律的人群中出生。第二，出生在人間后，在今生獲得五種悲憫之法。是哪五種呢？第一，今生出生在善法之中；第二，今生儀容相貌端正具足；第三，今生持守清凈戒律圓滿；第四，今生眷屬眾多；第五，今生對一切眾生生起慈悲之心。』

『又將獲得五種不被破壞的法。是哪五種呢？第一，善友知識永遠不會被破壞；第二，身體不會迅速衰敗；第三，財富享用永遠不會被破壞；第四，所發起的菩提心堅固不可摧毀；第五，在饑荒時，能享受佛法的喜悅。』

『又將獲得五種稀有之法。是哪五種呢？第一，將空瓶放置一處，自然會有清凈的水充滿，水中充滿各種珍寶。第二，當需要水時，自然會有八功德水出現在面前。第三，身體遠離各種災難，例如毒藥、刀劍、火、水、飲用有毒的威光、吞食令人恐懼之物。第四，如果遇到刀兵劫、瘟疫劫、饑荒劫、火災劫、水災劫、風災劫、乾渴劫、炎熱劫、夜叉之難時，在閻浮提出生的人，立即可以往生天界享受各種快樂，所享受的快樂如同金剛嬉戲一般。這些都是稀有之法。』

佛說大乘菩薩藏正法經卷第二十大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

【English Translation】 English version Knowing the conduct of all dharmas. Able to widely proclaim the Dharma to the devas, revealing and teaching according to the Dharma, Extensively performing the superior practice of benefiting and delighting beings, and then returning from the heavenly realm.

'Furthermore, Shariputra! Those who practice the Bodhisattva path attain four dharmas (here the Chinese text indicates four dharmas, but only one and two are present, lacking three and four; the Sanskrit original does not have them, and they can be added). What are the four? First, having passed away from the heavenly realm, they are born among humans who observe the same precepts. Second, having been born among humans, in this life they attain five compassionate dharmas. What are the five? First, in this life they are born into good dharmas; second, in this life their appearance is complete and proper; third, in this life their pure precepts are fulfilled; fourth, in this life they have many relatives; fifth, in this life they generate a heart of loving-kindness towards all beings.'

'Furthermore, they will attain five indestructible dharmas. What are the five? First, good friends and teachers are never destroyed; second, the body does not decay quickly; third, the enjoyment of wealth is never destroyed; fourth, the Bodhi mind that has been generated is firm and cannot be destroyed; fifth, during times of famine, they enjoy the bliss of the Dharma.'

'Furthermore, they will attain five rare dharmas. What are the five? First, if an empty vessel is placed in a location, it will naturally be filled with pure water, and the water will be filled with various treasures. Second, when water is needed, the water of eight merits will naturally appear before them. Third, the body is free from all calamities, such as poison, swords, fire, water, drinking poisonous light, or swallowing fearful things. Fourth, if they encounter the kalpa of war, the kalpa of plague, the kalpa of famine, the kalpa of fire, the kalpa of water, the kalpa of wind, the kalpa of thirst, the kalpa of heat, or the difficulty of yakshas, those born in Jambudvipa can immediately be reborn in the heavenly realm to enjoy various pleasures, and the pleasures they enjoy are like the play of Vajra. These are rare dharmas.'

The Sutra of the Great Vehicle Bodhisattva Pitaka Right Dharma, Scroll Twenty Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Pitaka Right Dharma

佛說大乘菩薩藏正法經卷第二十一

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之四

「複次舍利子！五者修菩薩行者，以此善根于現生中離諸障難，于現生中不墮惡趣，惡作不能擾動其心，速得出離。如是五種希有之法，修菩薩行者以善根力故皆得圓滿。

「複次舍利子！以此善根力故，又復獲得四種不離等引之法。何等為四？一者菩薩同其見者，于諸苦惱眾生咸起大悲之心。二者所有男女眷屬皆生尊重愛樂之心。三者老相逼來漸加衰邁，然其善力勢分還增。四者所得財利百倍漸增一至於三。

「又復獲得三種無損害法。何等為三？一者貪無損害，二者瞋無損害，三者癡無損害。又復獲得四種安樂之法。何等為四？一者長時離諸病惱，二者身不枯悴，三者受用無諸闕乏，四者不為王難及盜賊難並余諸難而來逼惱。

「又復獲得四種尊重之法。何等為四？一者為轉輪王統四大洲，正法治化七寶具足——七寶所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶——千子圍繞各各勇健，悉具無畏最上色相能伏他軍；而四大洲所行所作皆順王化，輔弼大臣及諸小王，乃至國城民庶咸悉尊重而皆信奉。二者于其五欲樂中不極耽愛，五

【現代漢語翻譯】現代漢語譯本佛陀對舍利子說：『再者，舍利子！第五種修菩薩行的人，憑藉這種善根，在今生就能遠離各種障礙和災難，在今生不會墮入惡道，不會被惡行擾亂心智，能夠迅速解脫。這五種稀有之法，修菩薩行的人憑藉善根的力量都能圓滿獲得。』『再者，舍利子！憑藉這種善根的力量，還能獲得四種不離等引（samādhi，禪定）之法。是哪四種呢？第一，菩薩見到與自己見解相同的人，對所有受苦受難的眾生都會生起大悲之心。第二，所有的男女眷屬都會對其產生尊重和愛慕之心。第三，即使衰老逐漸逼近，身體逐漸衰弱，但其善的力量反而會增強。第四，所獲得的財富利益會成百倍地增長，甚至達到三倍。』『又獲得三種不受損害之法。是哪三種呢？第一，貪慾不受損害；第二，嗔恨不受損害；第三，愚癡不受損害。又獲得四種安樂之法。是哪四種呢？第一，長期遠離各種疾病和煩惱；第二，身體不會枯槁衰敗；第三，生活所需不會有任何匱乏；第四，不會遭受國王的災難、盜賊的災難以及其他各種災難的逼迫。』『又獲得四種受人尊重之法。是哪四種呢？第一，成為轉輪王（cakravartin，統治世界的理想君主），統治四大洲，以正法教化，擁有七寶——七寶是指輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶——有千子圍繞，個個勇猛健壯，都具備無畏的最高貴的相貌，能夠降伏敵軍；四大洲所行所作都順應王的教化，輔佐的大臣和各個小王，乃至國家、城市、民眾都尊重並信奉他。第二，對於五欲（色、聲、香、味、觸）的享樂不會過度貪戀，五』

【English Translation】 English version The Buddha said to Śāriputra: 'Furthermore, Śāriputra! The fifth type of person who practices the Bodhisattva path, through this root of goodness, in this present life, will be free from all obstacles and difficulties, will not fall into evil realms, will not have their minds disturbed by evil deeds, and will be able to quickly attain liberation. These five rare and wonderful qualities, those who practice the Bodhisattva path, through the power of their good roots, will all be able to fully attain.' 'Furthermore, Śāriputra! Through the power of this root of goodness, one also obtains four qualities that do not depart from samādhi (meditative absorption). What are these four? First, when a Bodhisattva sees those who share their views, they will develop great compassion for all suffering beings. Second, all their male and female relatives will develop respect and love for them. Third, even as old age approaches and their body gradually weakens, the power of their goodness will increase. Fourth, the wealth and benefits they obtain will increase a hundredfold, even up to three times.' 'Furthermore, one obtains three qualities of being unharmed. What are these three? First, one is unharmed by greed; second, one is unharmed by hatred; third, one is unharmed by delusion. Furthermore, one obtains four qualities of happiness. What are these four? First, one is free from all sickness and afflictions for a long time; second, one's body will not wither and decay; third, one will not lack any necessities of life; fourth, one will not be oppressed by the calamities of kings, the calamities of thieves, or any other calamities.' 'Furthermore, one obtains four qualities of being respected. What are these four? First, one becomes a Cakravartin (universal monarch), ruling over the four continents, teaching with the righteous Dharma, possessing the seven treasures—the seven treasures being the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the treasurer minister treasure, and the military minister treasure—surrounded by a thousand sons, each brave and strong, all possessing the fearless and most noble appearance, able to subdue enemy armies; all actions and deeds in the four continents follow the king's teachings, the assisting ministers and all the minor kings, and even the country, cities, and people all respect and believe in him. Second, one will not be overly attached to the pleasures of the five desires (form, sound, smell, taste, and touch), five'

欲所謂眼觀色、耳聽聲、鼻嗅香、舌了味、身覺觸，於斯五境受而無著；發凈信心愛樂出家，速疾獲得五種神通，得人非人常起尊重。三者在在所生一切最勝，智勝、慧勝、王神通勝；此由過去世中修諸善行具大名稱，得轉輪王最上之座，輔弼臣佐國城民眾，於一切處常起尊重。四者乃至證成阿耨多羅三藐三菩提果最尊最上，于其一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等大眾之中而為高勝，修習戒、定、慧、解脫、解脫知見，如是法中亦復高勝，又能成就戒、定、慧、解脫、解脫知見法中高勝。如是四種尊重之法，謂由尊奉阿阇梨師長，隨諸所作給奉水瓶，積集此等無量功德，以其攝受法故、成法利故，若來若去，如其所說不生違背。

「又復以此善根，獲得四種緣具之法。何等為四？一者得王緣具，王緣具者即是仙中緣具。二者棄捨欲樂，發生凈信愛樂出家，此說即是法之緣具。三者修菩薩行者在在所生，若此生若他生及一切生，悉得宿命智通，而常不捨大菩提心，此說即是念緣具。四者乃至證成阿耨多羅三藐三菩提果，四眾圍繞尊重恭信，乃至一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等而常圍繞尊重恭信。

「又復修菩薩行者于阿

【現代漢語翻譯】現代漢語譯本：關於所謂的眼觀色、耳聽聲、鼻嗅香、舌嘗味、身感觸，在這五種境界中能接受而不執著；發起清凈的信心，喜愛並樂於出家，迅速獲得五種神通，得到人與非人的常常尊重。第三種是在所生之處一切都是最殊勝的，智慧殊勝、聰慧殊勝、王的神通殊勝；這是由於過去世中修習各種善行，具備大的名聲，得到轉輪王最上的寶座，輔佐大臣和民眾，在一切地方常常受到尊重。第四種是乃至證得阿耨多羅三藐三菩提（無上正等正覺）的果位，最為尊貴和至上，在一切天、龍、夜叉（夜叉，一種鬼神）、乾闥婆（乾闥婆，一種天神）、阿修羅（阿修羅，一種好戰的神）、迦樓羅（迦樓羅，一種金翅鳥神）、緊那羅（緊那羅，一種歌神）、摩睺羅伽（摩睺羅伽，一種大蟒神）、人與非人等大眾之中成為高勝者，修習戒、定、慧、解脫、解脫知見，在這些法中也同樣高勝，又能成就戒、定、慧、解脫、解脫知見法中的高勝。這四種受尊重的法，是由於尊敬供奉阿阇梨（阿阇梨，導師）師長，隨其所作奉上水瓶，積累這些無量的功德，因為攝受佛法、成就佛法利益的緣故，無論來去，都如其所說而不違背。又以此善根，獲得四種因緣具足的法。哪四種呢？第一種是得到王的因緣具足，王的因緣具足就是仙人中的因緣具足。第二種是捨棄慾望的快樂，生起清凈的信心，喜愛並樂於出家，這說的是法的因緣具足。第三種是修菩薩行的人在所生之處，無論是今生還是來生以及一切生，都能得到宿命智通，並且常常不捨棄大菩提心，這說的是念的因緣具足。第四種是乃至證得阿耨多羅三藐三菩提的果位，四眾圍繞，尊重恭敬，乃至一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人等常常圍繞，尊重恭敬。又修菩薩行的人在阿

【English Translation】 English version: Regarding what is called seeing forms with the eyes, hearing sounds with the ears, smelling fragrances with the nose, tasting flavors with the tongue, and feeling touches with the body, one can receive these five realms without attachment; generating pure faith, loving and delighting in leaving home, quickly attaining the five supernatural powers, and receiving constant respect from humans and non-humans. The third is that in all places of birth, everything is most superior: superior in wisdom, superior in intelligence, and superior in the king's supernatural powers; this is due to cultivating various good deeds in past lives, possessing great renown, obtaining the supreme seat of a wheel-turning king, assisting ministers and the populace, and constantly receiving respect in all places. The fourth is even attaining the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), being the most honored and supreme, and being superior among all the great assemblies of gods, dragons, yakshas (yakshas, a type of ghost), gandharvas (gandharvas, a type of celestial being), asuras (asuras, a type of warring god), garudas (garudas, a type of golden-winged bird god), kinnaras (kinnaras, a type of celestial musician), mahoragas (mahoragas, a type of great serpent god), humans, and non-humans, cultivating precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and being superior in these dharmas, and also being superior in the dharmas of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. These four dharmas of respect are due to honoring and serving the acharya (acharya, teacher) and elders, offering water bottles according to their actions, accumulating these immeasurable merits, and because of embracing the Dharma and achieving the benefits of the Dharma, whether coming or going, not disobeying what is said. Furthermore, with this good root, one obtains four kinds of complete conditions. What are the four? The first is obtaining the complete condition of a king, and the complete condition of a king is the complete condition among immortals. The second is abandoning the pleasures of desire, generating pure faith, loving and delighting in leaving home, which is said to be the complete condition of the Dharma. The third is that those who cultivate the bodhisattva path, in all places of birth, whether in this life or other lives and all lives, can obtain the knowledge of past lives, and constantly do not abandon the great bodhi mind, which is said to be the complete condition of mindfulness. The fourth is even attaining the fruit of Anuttara-samyak-sambodhi, being surrounded by the four assemblies, respected and revered, and even all gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans constantly surrounding, respecting, and revering. Furthermore, those who cultivate the bodhisattva path in A

阇梨所，乃至受得一四句偈，如阿阇梨指誨，言來即來、言去即去，此是善根、此是不善根，此是有罪、此是無罪，此所應親近、此不應親近，此所作時為無義利生諸苦惱、此所作時利益安樂，如其所說不善不作、善法當作，無諸障礙亦無違背。以此善根得圓具者，獲得四種高勝之法。何等為四？一者凈戒高勝，二者身相高勝，三者身相圓滿，四者得大慧根，得速疾慧、猛利慧、極迅速慧、甚深慧、善抉擇慧，身壞命終得生天界。

「又復獲得四種不可觀法。何等為四？一者獲得內藏秘密。二者以善根力故，所有父母及余知識，乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以清凈心而悉不能觀見修菩薩行者所有頂相。三者以善根力故，隨諸所作，所有父母知識乃至人非人等，以清凈心或不清凈心，而悉不能觀見修菩薩行者所有面門及二足門。何以故？彼不能觀者，謂以菩薩希有相故、具士夫相故、士夫語言故。四者修菩薩行者以具善根力故，菩薩生時不假扶持，即自於地安然佇立，遍觀四方得最上智。何以故？謂以菩薩于先世中歷修無諂多聞聖道，得無諂眼根、無諂眼境，乃至遍觀三千大千世界，皆悉睹見而無障礙，天眼清凈超過人眼。菩薩已得速疾大智，以其大智得圓具故，

【現代漢語翻譯】現代漢語譯本：「阇梨（老師）啊，乃至接受並理解一句四句偈，如同阿阇梨（老師）的教導，說來就來，說去就去，這是善根，這是不善根，這是有罪，這是無罪，這是應該親近的，這是不應該親近的，做這件事會產生無意義的痛苦，做這件事會帶來利益和安樂，如同他所說的不善之事不做，善法應當去做，沒有任何障礙也沒有任何違背。以這樣的善根得到圓滿具足的人，會獲得四種高超殊勝的法。是哪四種呢？第一是戒律清凈高超殊勝，第二是身相高超殊勝，第三是身相圓滿，第四是獲得大智慧的根基，獲得快速的智慧、猛利的智慧、極其迅速的智慧、甚深的智慧、善於抉擇的智慧，身壞命終后得以往生天界。

「又會獲得四種不可觀察的法。是哪四種呢？第一是獲得內在的秘密。第二是以善根的力量，所有的父母以及其他親友，乃至天、龍（Nāga，一種神獸）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人非人等，都以清凈的心不能看見修行菩薩道的人的頭頂。第三是以善根的力量，無論做什麼，所有的父母親友乃至人非人等，以清凈心或不清凈心，都不能看見修行菩薩道的人的面門和雙足。為什麼呢？他們不能看見的原因，是因為菩薩具有稀有的相貌、具有大丈夫的相貌、具有大丈夫的語言。第四是修行菩薩道的人因為具有善根的力量，菩薩出生時不需要扶持，就能自己安穩地站立在地上，遍觀四方獲得最上智慧。為什麼呢？因為菩薩在前世中經歷修行沒有諂媚的多聞聖道，得到沒有諂媚的眼根、沒有諂媚的眼境，乃至遍觀三千大千世界，都能看見而沒有障礙，天眼清凈超過人眼。菩薩已經獲得快速的大智慧，因為大智慧得到圓滿具足的緣故，獲得四種不可觀法。

【English Translation】 English version: 'O teacher, even if one receives and understands a four-line verse, as instructed by the teacher, coming when told to come, going when told to go, this is a root of goodness, this is a root of unwholesomeness, this is sinful, this is sinless, this is what should be approached, this is what should not be approached, doing this will cause meaningless suffering, doing this will bring benefit and happiness, as he says, not doing what is unwholesome, doing what is wholesome, without any obstacles or contradictions. One who attains completeness with such roots of goodness will obtain four superior and excellent dharmas. What are the four? First, the superiority of pure precepts; second, the superiority of physical characteristics; third, the perfection of physical characteristics; fourth, obtaining the root of great wisdom, obtaining swift wisdom, sharp wisdom, extremely swift wisdom, profound wisdom, and wisdom of good discernment. After the body breaks and life ends, one will be reborn in the heavens.

'Furthermore, one will obtain four unobservable dharmas. What are the four? First, obtaining inner secrets. Second, due to the power of good roots, all parents and other relatives, even gods, Nāgas (serpent deities), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (bird-like deities), Kinnaras (mythical beings), Mahoragas (great serpents), humans, and non-humans, with pure minds, cannot see the crown of the head of a Bodhisattva practitioner. Third, due to the power of good roots, whatever one does, all parents, relatives, and even humans and non-humans, with pure or impure minds, cannot see the face and feet of a Bodhisattva practitioner. Why is this? The reason they cannot see is because the Bodhisattva has rare characteristics, the characteristics of a great man, and the speech of a great man. Fourth, a Bodhisattva practitioner, due to the power of good roots, does not need support at birth, but can stand firmly on the ground, observing all directions and obtaining supreme wisdom. Why is this? Because the Bodhisattva in previous lives practiced the holy path of non-deceitful learning, obtaining the eye faculty of non-deceit, the eye object of non-deceit, and even observing the three thousand great thousand worlds, seeing everything without obstruction, with heavenly eyes that are purer than human eyes. The Bodhisattva has already obtained swift great wisdom, and because of the completeness of this great wisdom, obtains four unobservable dharmas.

菩薩於一切眾生所愛樂心悉能了知。所以者何？以其菩薩先世所作善能攝受一切心故。尊重猶如聖妙藥想、諸珍寶想、極難得想、如所說善道諸眾生想。正法出生而善聞持，是故菩薩獲得如是善抉擇智。由其具此抉擇智故，菩薩與一切眾生凈戒同等，乃至聞、定、慧、解脫、解脫知見同等；戒和合同等，乃至聞、定、慧、解脫、解脫知見和合同等；一切眾生戒無動同等，乃至聞、定、慧、解脫、解脫知見無動同等。以一切眾生戒無動同等故，即一切眾生戒無動增長亦復同等，乃至聞、定、慧、解脫、解脫知見無動增長同等，一切眾生威儀道行修行精進同等故，即一切眾生互相推求。而一切眾生所有戒、聞、定、慧、解脫、解脫知見和合。所有一切眾生戒等無動，一切眾生戒等無動增長，一切眾生威儀道行修行精進，總攝一切福蘊，於一切處誠諦推求平等，平等亦無平等可見。

「又復于其一切最極根本之處，一切眾生互相推求所有我相平等，平等亦無平等可見。由是修菩薩行者，于剎那間速得一切業報，成就智生，于彈指頃了知一切眾生千種心行。如是一切推求我相而悉平等，平等亦無平等可見，住最上處了知我空。是故菩薩如師子、如大龍，初生履地即行七步，發菩提場勝果報故。一心清凈肅恭住已，作如是

【現代漢語翻譯】現代漢語譯本菩薩對於一切眾生所喜愛的心都能完全瞭解。這是為什麼呢？因為菩薩前世所做的善行能夠攝受一切心。他們尊重眾生，視其如聖妙的藥物，如珍貴的寶物，如極難得的事物，如所說的善道上的眾生。正法由此而生，並且能夠善於聽聞和受持，因此菩薩獲得了這樣的善於抉擇的智慧。由於具備這種抉擇的智慧，菩薩與一切眾生在凈戒上平等，乃至在聞、定、慧、解脫、解脫知見上平等；在戒的和合上平等，乃至在聞、定、慧、解脫、解脫知見的和合上平等；一切眾生的戒無動搖上平等，乃至在聞、定、慧、解脫、解脫知見的無動搖上平等。因為一切眾生的戒無動搖是平等的，所以一切眾生的戒無動搖的增長也是平等的，乃至聞、定、慧、解脫、解脫知見的無動搖增長也是平等的。一切眾生的威儀、道行、修行、精進都是平等的，所以一切眾生互相推求。而一切眾生所有的戒、聞、定、慧、解脫、解脫知見都是和合的。所有一切眾生的戒等無動搖，一切眾生的戒等無動搖的增長，一切眾生的威儀、道行、修行、精進，總攝一切福德蘊藏，在一切處誠實地推求平等，這種平等也沒有平等可見。又在一切最根本的地方，一切眾生互相推求的所有我相都是平等的，這種平等也沒有平等可見。因此，修行菩薩道的人，在剎那間就能迅速得到一切業報，成就智慧的產生，在彈指之間就能瞭解一切眾生千種不同的心行。像這樣一切推求我相都是平等的，這種平等也沒有平等可見，安住在最上的境界，瞭解我空。所以菩薩像獅子、像大龍一樣，初生落地就走七步，這是因為他們發菩提道場殊勝果報的緣故。他們一心清凈，肅穆恭敬地安住，然後這樣想：

【English Translation】 English version Bodhisattvas are able to fully understand the minds that all sentient beings cherish. Why is this so? Because the good deeds that Bodhisattvas have performed in their past lives enable them to embrace all minds. They respect sentient beings, viewing them as sacred and wonderful medicine, as precious treasures, as extremely rare things, and as sentient beings on the path of goodness. The true Dharma arises from this, and they are able to listen to and uphold it well. Therefore, Bodhisattvas attain such wisdom of good discernment. Because they possess this wisdom of discernment, Bodhisattvas are equal to all sentient beings in pure precepts, and even in hearing, concentration, wisdom, liberation, and the knowledge and vision of liberation; they are equal in the harmony of precepts, and even in the harmony of hearing, concentration, wisdom, liberation, and the knowledge and vision of liberation; all sentient beings are equal in the immovability of precepts, and even in the immovability of hearing, concentration, wisdom, liberation, and the knowledge and vision of liberation. Because the immovability of all sentient beings' precepts is equal, the growth of the immovability of all sentient beings' precepts is also equal, and even the growth of the immovability of hearing, concentration, wisdom, liberation, and the knowledge and vision of liberation is equal. The deportment, conduct, practice, and diligence of all sentient beings are equal, so all sentient beings seek each other out. And all the precepts, hearing, concentration, wisdom, liberation, and the knowledge and vision of liberation of all sentient beings are in harmony. All sentient beings' precepts, etc., are immovable, the growth of all sentient beings' precepts, etc., is immovable, and the deportment, conduct, practice, and diligence of all sentient beings encompass all the accumulations of merit. They sincerely seek equality in all places, and this equality has no equality to be seen. Furthermore, in all the most fundamental places, all sentient beings seek each other out, and all their self-images are equal, and this equality has no equality to be seen. Therefore, those who practice the Bodhisattva path can quickly obtain all karmic retributions in an instant, achieve the arising of wisdom, and understand the thousand different mental activities of all sentient beings in the snap of a finger. In this way, all seeking of self-images is equal, and this equality has no equality to be seen. They abide in the highest realm and understand the emptiness of self. Therefore, Bodhisattvas, like lions and great dragons, take seven steps upon first touching the ground, because they have generated the supreme fruit of the Bodhi field. With a pure and respectful mind, they abide in stillness and think thus:

言：『我于天上人間最勝最上。我能為諸眾生宣說極盡生老病死畢竟邊際逼惱之法。』

「舍利子！然後若諸菩薩、若諸如來，即於三千大千世界出凈妙音顯示一切。爾時大地普遍震動，皆生驚怖身毛喜豎，相續自然天鼓音樂。而彼地方菩薩立時、菩薩行時，皆悉震動光明出現，妙色相身乘光而住凝然不動，而彼一切悉能瞻見。乃至成證阿耨多羅三藐三菩提果，一切眾生悉不能見。此是第四不可見法。如是四種不可見法，皆由菩薩昔于阿阇梨所諦受誨言，若往若來隨諸所作，以是善根力故，獲得如來四種迅速之法。何等為四？一者隨順聽受諸佛世尊，無虛假言宣說正法。二者以善根力故，佛自宣言：『善來苾芻。』即時鬚髮自落、袈裟著身、執持應器，成苾芻相。三者以善根力故，如來於三時中了知一切眾生心意。四者智起善解勝妙方藥，拔除一切眾生病苦。

「又復以其善根力故，獲得四種無過失法。何等為四？若言如來有其火、風、刀、毒四種難者，無有是處。又復獲得四種無過失法。何等為四？一者若言如來能使無聞眾生而聽正法，及癡闇眾生受法句者，無有是處。二者不住等引心者能令一念發心，無有是處。三者如來常住等引心中，若言不行慈悲喜捨，無有是處。四者若言如來普能攝受一切眾生

【現代漢語翻譯】現代漢語譯本：他說道：『我在天上人間最為殊勝，最為至上。我能為一切眾生宣說徹底斷絕生老病死，達到究竟解脫，擺脫一切苦惱的方法。』『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！然後，無論是菩薩，還是如來，都會在三千大千世界發出清凈微妙的聲音，顯現一切。那時，大地普遍震動，眾生都感到驚恐，汗毛豎立，天鼓自然響起音樂。而那些地方，菩薩站立時、菩薩行走時，都會震動，出現光明，菩薩以美妙的色相之身乘著光芒，凝然不動，而那裡的一切眾生都能看見。直到成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧）的果位，一切眾生都不能看見。這是第四種不可見之法。這四種不可見之法，都是由於菩薩過去在阿阇梨（ācārya，導師）那裡認真接受教誨，無論往來，無論做什麼，都以這種善根的力量，獲得瞭如來的四種迅速之法。是哪四種呢？第一，隨順聽受諸佛世尊的教誨，不虛假地宣說正法。第二，以善根的力量，佛會親自說：『善來比丘（bhikṣu，出家受戒的男性佛教徒）。』那時，鬚髮自然脫落，袈裟穿在身上，手持應器，成為比丘的形象。第三，以善根的力量，如來在三個時辰內了知一切眾生的心意。第四，智慧生起，善於瞭解殊勝的藥方，拔除一切眾生的病苦。『又因為這種善根的力量，獲得了四種沒有過失的法。是哪四種呢？如果說如來有火、風、刀、毒這四種災難，那是不可能的。又獲得了四種沒有過失的法。是哪四種呢？第一，如果說如來能使沒有聽聞佛法的眾生聽聞正法，能使愚癡黑暗的眾生接受佛法教誨，那是不可能的。第二，如果說不住于等引心（samādhi，禪定）的人能令一念發心，那是不可能的。第三，如來常住在等引心中，如果說不行慈悲喜捨，那是不可能的。第四，如果說如來能夠普遍攝受一切眾生，那是不可能的。』

【English Translation】 English version: He said, 'I am the most excellent and supreme in heaven and among humans. I can proclaim to all sentient beings the method to completely end birth, old age, sickness, and death, reaching ultimate liberation and escaping all suffering.' 'Śāriputra! Then, whether it be Bodhisattvas or Tathāgatas, they will emit pure and wondrous sounds throughout the three thousand great thousand worlds, revealing everything. At that time, the earth will universally tremble, all beings will feel fear, their hair will stand on end, and heavenly drums will naturally play music. And in those places, when Bodhisattvas stand or walk, there will be tremors, light will appear, and Bodhisattvas, with their beautiful forms, will ride on light, standing still, and all beings there will be able to see them. Until the attainment of the fruit of anuttarā-samyak-saṃbodhi, all beings will not be able to see them. This is the fourth invisible dharma. These four invisible dharmas are all due to the fact that Bodhisattvas in the past diligently received teachings from their ācāryas, and whether going or coming, whatever they did, with the power of this good root, they obtained the four swift dharmas of the Tathāgata. What are the four? First, to obediently listen to the teachings of all Buddhas, and to proclaim the true dharma without falsehood. Second, with the power of good roots, the Buddha will personally say, 'Welcome, Bhikṣu.' At that time, hair and beard will naturally fall off, the kāṣāya will be worn, and the alms bowl will be held, becoming the image of a Bhikṣu. Third, with the power of good roots, the Tathāgata knows the minds of all beings within three time periods. Fourth, wisdom arises, and one is skilled in understanding excellent remedies, removing the suffering of all beings. 'Furthermore, with the power of this good root, one obtains four faultless dharmas. What are the four? If it is said that the Tathāgata has the four calamities of fire, wind, sword, and poison, that is not possible. And again, one obtains four faultless dharmas. What are the four? First, if it is said that the Tathāgata can make beings who have not heard the dharma hear the true dharma, and can make ignorant and darkened beings receive the teachings of the dharma, that is not possible. Second, if it is said that one who does not abide in samādhi can cause a thought to arise, that is not possible. Third, the Tathāgata always abides in samādhi, and if it is said that he does not practice loving-kindness, compassion, joy, and equanimity, that is not possible. Fourth, if it is said that the Tathāgata can universally gather all beings, that is not possible.'

身色相者，無有是處。

「又復獲得如來五種勝無量法。何等為五？一者如來戒聞無量，二者定無量，三者慧無量，四者解脫無量，五者解脫知見無量。

「又復獲得四種愿智之法。何等為四？一者過去世中諸佛世尊無著無礙知見隨轉，二者未來世中諸佛世尊無著無礙知見隨轉，三者現在世中諸佛世尊無著無礙知見隨轉，四者如來不思議門之所成辦。以不思議門故，即具三世平等正等正覺之智，而正等覺智者不繫屬他。以是不思議智，如來悉能了知諸法。若具如是不思議智，即能了知世間一切風雨等事。世間有風名曰順次，其風吹鼓世間眾生，是風高起三俱盧舍，盤旋空中。又復有風名曰如雲，吹鼓世間，是風高起五俱盧舍，盤旋空中。又復有風名曰癡冥，吹鼓世間，是風高起十逾膳那，盤旋空中。又復有風名虛空相，吹鼓世間，是風高起三十逾膳那，盤旋空中。又復有風名曰如來，吹鼓世間，是風高起四十逾膳那，盤旋空中。舍利子！如來、應供、正等正覺慧所攝故，能知六十八千俱胝風輪事相。西方有風名曰周廣，吹鼓世間，是風高起六十八千逾膳那，住于大地水輪之中。從水輪起，復高六十八千逾膳那。舍利子！如前所說，過是算數三千大千世界，大蘊如來、應供、正等正覺現住說法教化眾生。其

【現代漢語翻譯】現代漢語譯本：認為身體具有實在的色相，這是不可能的。此外，（菩薩）還獲得瞭如來的五種殊勝無量之法。是哪五種呢？第一是如來的戒聞無量，第二是定無量，第三是慧無量，第四是解脫無量，第五是解脫知見無量。此外，（菩薩）還獲得了四種愿智之法。是哪四種呢？第一是對於過去世諸佛世尊的無執著、無障礙的知見能夠隨順運轉，第二是對於未來世諸佛世尊的無執著、無障礙的知見能夠隨順運轉，第三是對於現在世諸佛世尊的無執著、無障礙的知見能夠隨順運轉，第四是如來通過不可思議的法門所成就的。因為通過不可思議的法門，就具備了三世平等正等正覺的智慧，而正等正覺的智慧是不依賴於其他事物的。憑藉這種不可思議的智慧，如來能夠完全瞭解一切諸法。如果具備了這種不可思議的智慧，就能瞭解世間一切風雨等事。世間有一種風叫做『順次』，這種風吹動世間眾生，高度達到三俱盧舍（約合九公里），在空中盤旋。又有一種風叫做『如雲』，吹動世間，高度達到五俱盧舍（約合十五公里），在空中盤旋。又有一種風叫做『癡冥』，吹動世間，高度達到十逾膳那（約合一百二十公里），在空中盤旋。又有一種風叫做『虛空相』，吹動世間，高度達到三十逾膳那（約合三百六十公里），在空中盤旋。又有一種風叫做『如來』，吹動世間，高度達到四十逾膳那（約合四百八十公里），在空中盤旋。舍利子！如來、應供（值得供養者）、正等正覺（完全覺悟者）因為具有智慧，能夠知道六十八千俱胝（俱胝為一千萬）風輪的形態。西方有一種風叫做『周廣』，吹動世間，高度達到六十八千逾膳那（約合八百一十六萬公里），停留在大地水輪之中。從水輪升起，又高出六十八千逾膳那。舍利子！如前面所說，超過這個數量的三千大千世界，大蘊（佛的法身）如來、應供、正等正覺現在住世說法教化眾生。其

【English Translation】 English version: To consider the physical body as having a real form is not possible. Furthermore, (the Bodhisattva) also obtains the five supreme immeasurable dharmas of the Tathagata. What are the five? First is the immeasurable precepts and learning of the Tathagata, second is immeasurable concentration, third is immeasurable wisdom, fourth is immeasurable liberation, and fifth is immeasurable knowledge and vision of liberation. Furthermore, (the Bodhisattva) also obtains the four dharmas of wish-wisdom. What are the four? First is the ability to follow the unobstructed and unattached knowledge and vision of the Buddhas, World Honored Ones, in the past, second is the ability to follow the unobstructed and unattached knowledge and vision of the Buddhas, World Honored Ones, in the future, third is the ability to follow the unobstructed and unattached knowledge and vision of the Buddhas, World Honored Ones, in the present, and fourth is what the Tathagata accomplishes through the inconceivable dharma gate. Because of the inconceivable dharma gate, one possesses the wisdom of equal and complete enlightenment in the three times, and the wisdom of equal and complete enlightenment does not depend on anything else. With this inconceivable wisdom, the Tathagata is able to fully understand all dharmas. If one possesses this inconceivable wisdom, one can understand all worldly matters such as wind and rain. In the world, there is a wind called 'Sequential', which blows upon sentient beings, rising to a height of three krosas (approximately nine kilometers), and swirling in the air. There is another wind called 'Like Clouds', which blows upon the world, rising to a height of five krosas (approximately fifteen kilometers), and swirling in the air. There is another wind called 'Ignorance and Darkness', which blows upon the world, rising to a height of ten yojanas (approximately one hundred and twenty kilometers), and swirling in the air. There is another wind called 'Appearance of Emptiness', which blows upon the world, rising to a height of thirty yojanas (approximately three hundred and sixty kilometers), and swirling in the air. There is another wind called 'Tathagata', which blows upon the world, rising to a height of forty yojanas (approximately four hundred and eighty kilometers), and swirling in the air. Shariputra! The Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), because of the wisdom they possess, can know the forms of sixty-eight thousand kotis (a koti is ten million) wind wheels. In the west, there is a wind called 'Extensive and Broad', which blows upon the world, rising to a height of sixty-eight thousand yojanas (approximately eight million one hundred and sixty thousand kilometers), and staying within the water wheel of the earth. Rising from the water wheel, it rises another sixty-eight thousand yojanas. Shariputra! As mentioned before, beyond this number, in the three thousand great thousand worlds, the great skandha (Dharmakaya of the Buddha) Tathagata, Arhat, Samyaksambuddha, now dwells in the world, teaching and transforming sentient beings. Their

佛壽量三十俱胝歲。有三十俱胝那庾多大聲聞眾，皆是阿羅漢，諸漏已盡無復煩惱，乃至心得自在到于彼岸。有百俱胝大菩薩眾，皆是已得住菩薩藏者，解決定義宣說多聞甚深法海者，善修空無相無愿勝行之者。佛住千歲之後入大涅盤，佛涅盤后正法住世經百千歲。其後所得如來舍利廣大流佈，如我今時涅盤之後舍利流佈亦復如是。舍利子！如來無礙聖智最上無量，如來智風曼拏羅廣大圓滿，諸佛剎土亦悉圓滿。舍利子！上方有世界，今無佛出世。彼有千緣覺眾，現住教化眾生，于彼種植善根智所攝故。舍利子！智所攝故，如來不獨了知上方殑伽沙數等如來、應供、正等正覺現住說法者，所有十方無量不可數不思議無等比如來、應供、正等正覺現住說法者而悉能知。」

爾時尊者舍利子前白佛言：「世尊！修菩薩行者，植何等善根而能圓具如來、應供、正等正覺如是無障礙智？」

佛言：「舍利子！修菩薩行者若能善調伏心，起尊重想、從法出生聖妙藥想、大珍寶想、極難得想、勝善根想、如所說想、極尊重想、攝受正法想，應當如是勤勇修進。舍利子！如來廣多勝智、最上最勝無所斷智，無量無數不思議無等比不可說，於一彈指頃所有十方殑伽沙數諸佛剎土，若來若去若行若住悉得解脫。舍利子！我所

【現代漢語翻譯】現代漢語譯本：佛陀的壽命有三十俱胝（一俱胝等於一千萬）歲。有三十俱胝那庾多（那庾多為極大數量單位）大聲聞眾，他們都是阿羅漢（斷盡煩惱，不再輪迴的聖者），諸漏已盡，沒有煩惱，乃至心得自在，到達彼岸。有百俱胝大菩薩眾，他們都已安住于菩薩藏（菩薩所修行的法門），能解決定義，宣說多聞甚深的佛法，善於修習空、無相、無愿的殊勝修行。佛陀住世一千年后入大涅槃（佛陀的最終寂滅），佛陀涅槃后，正法住世經百千歲。其後，如來舍利（佛陀遺骨）廣泛流佈，就像我現在涅槃后舍利流佈一樣。舍利子（佛陀十大弟子之一）！如來的無礙聖智最上無量，如來的智慧像曼拏羅（壇城）一樣廣大圓滿，諸佛的剎土（佛所教化的世界）也都是圓滿的。舍利子！上方有世界，現在沒有佛出世。那裡有千位緣覺（不依佛陀教導，自行悟道的聖者）眾，現在住世教化眾生，在那裡種植善根，被智慧所攝持。舍利子！因為被智慧所攝持，如來不僅了知上方恒河沙數等如來、應供、正等正覺（佛陀的十種稱號之一）現在住世說法者，而且能知曉所有十方無量不可數、不可思議、無與倫比的如來、應供、正等正覺現在住世說法者。當時，尊者舍利子向前稟告佛陀說：『世尊！修菩薩行的人，種植什麼樣的善根才能圓滿具足如來、應供、正等正覺這樣無障礙的智慧？』佛陀說：『舍利子！修菩薩行的人如果能善於調伏自己的心，生起尊重想，認為佛法是出生聖妙藥，是大珍寶，是極難得的，是殊勝的善根，是如所說的，是極尊重的，是攝受正法的，應當這樣勤奮勇猛地修習進步。舍利子！如來具有廣多殊勝的智慧，最上最勝無所斷的智慧，無量無數不可思議無與倫比不可說，在一彈指頃，所有十方恒河沙數諸佛剎土，若來若去若行若住，都能得到解脫。舍利子！我所

【English Translation】 English version: The Buddha's lifespan is thirty kotis (a koti is ten million) of years. There are thirty kotis of nayutas (a nayuta is a very large number) of great Sravakas (disciples who hear the teachings), all of whom are Arhats (saints who have extinguished all defilements and are no longer subject to rebirth), their outflows are exhausted, they have no more afflictions, and their minds are free, having reached the other shore. There are a hundred kotis of great Bodhisattvas, all of whom have attained the Bodhisattva treasury (the practices of Bodhisattvas), are able to resolve definitions, proclaim the vast and profound Dharma, and are skilled in practicing the superior practices of emptiness, signlessness, and wishlessness. The Buddha will abide for a thousand years before entering Mahaparinirvana (the final passing away of the Buddha), and after the Buddha's Nirvana, the true Dharma will abide in the world for hundreds of thousands of years. Thereafter, the relics (remains of the Buddha) of the Tathagata (another name for the Buddha) will be widely distributed, just as my relics will be distributed after my Nirvana. Shariputra (one of the Buddha's ten great disciples)! The Tathagata's unobstructed sacred wisdom is supreme and immeasurable, the Tathagata's wisdom is as vast and complete as a mandala (a sacred diagram), and the Buddha-lands (worlds where Buddhas teach) are also complete. Shariputra! There is a world above, where no Buddha is currently appearing. There are a thousand Pratyekabuddhas (saints who attain enlightenment on their own without a teacher) dwelling there, teaching sentient beings, planting good roots there, and being guided by wisdom. Shariputra! Because they are guided by wisdom, the Tathagata not only knows the Tathagatas, Arhats, Samyaksambuddhas (one of the ten titles of the Buddha) who are currently teaching in the upper realms, as numerous as the sands of the Ganges, but also knows all the immeasurable, countless, inconceivable, and incomparable Tathagatas, Arhats, Samyaksambuddhas who are currently teaching in the ten directions. At that time, the Venerable Shariputra addressed the Buddha, saying: 'World Honored One! What kind of good roots do those who practice the Bodhisattva path plant in order to fully possess the unobstructed wisdom of the Tathagata, Arhat, Samyaksambuddha?' The Buddha said: 'Shariputra! If those who practice the Bodhisattva path can skillfully subdue their minds, generate thoughts of respect, regard the Dharma as the source of sacred and wonderful medicine, as a great treasure, as extremely rare, as a superior good root, as what is spoken, as extremely respectful, and as embracing the true Dharma, they should diligently and vigorously cultivate and progress in this way. Shariputra! The Tathagata possesses vast and superior wisdom, the supreme and most excellent wisdom that is without obstruction, immeasurable, countless, inconceivable, incomparable, and indescribable. In the space of a finger snap, all the Buddha-lands in the ten directions, as numerous as the sands of the Ganges, whether coming, going, walking, or standing, can attain liberation. Shariputra! What I

得解脫，從聞持故速得解脫。極解脫者謂善解脫。何所解脫？謂解脫一切苦故。舍利子！若人聞是所說起尊重心，是人于所聞間即能發生清凈信心，如聞所住，常得不離諸佛正法，隨何等相名句文義，此等正法即能受持。以此善根殊勝力故，即得四種勝慧之法。何等為四？一者獲得大慧，二者以勝慧故而得見佛親近攝受，三者以勝慧故凈信出家，四者以勝慧故成證阿耨多羅三藐三菩提果。此是四種勝慧之法。

「又復獲得四種無礙之法。何等為四？一者得生人中而無障礙，二者值佛出世親近信奉而無障礙，三者凈信出家而無障礙，四者成證阿耨多羅三藐三菩提果而無障礙。如是四種無礙之法。

「又復獲得四聖分法。何等為四？一者得轉輪王具勝金輪，二者得大梵王統于梵世，三者得帝釋天主，四者成證阿耨多羅三藐三菩提果而得圓滿了知神通境界，天上人間得真實眼。」

佛說大乘菩薩藏正法經卷第二十一大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十二

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之五

爾時世尊說是義已，復增教示諸大菩薩摩訶薩眾，說伽陀曰：

「應

【現代漢語翻譯】現代漢語譯本獲得解脫，是因為聽聞並受持佛法而迅速獲得解脫。最究竟的解脫稱為善解脫。什麼是解脫呢？就是解脫一切痛苦。舍利子（佛陀的十大弟子之一，以智慧著稱）！如果有人聽聞這些教法後生起恭敬心，這個人就能在聽聞的過程中立即生起清凈的信心，如同安住于所聽聞的教法中，常常不離諸佛的正法，無論是什麼樣的名相、語句、文義，都能受持這些正法。憑藉這種善根的殊勝力量，就能獲得四種殊勝智慧之法。是哪四種呢？第一是獲得大智慧，第二是以殊勝的智慧而得見佛並親近攝受，第三是以殊勝的智慧而清凈地信而出家，第四是以殊勝的智慧而成就證得阿耨多羅三藐三菩提（無上正等正覺）的果位。這就是四種殊勝智慧之法。又獲得四種無礙之法。是哪四種呢？第一是得生於人道而沒有障礙，第二是值遇佛陀出世並親近信奉而沒有障礙，第三是清凈地信而出家而沒有障礙，第四是成就證得阿耨多羅三藐三菩提的果位而沒有障礙。這就是四種無礙之法。又獲得四種聖分之法。是哪四種呢？第一是獲得轉輪王（統治世界的理想君主）的地位，擁有殊勝的金輪，第二是獲得大梵天王（色界初禪天的統治者）的地位，統領梵世，第三是獲得帝釋天（欲界忉利天的統治者）的地位，第四是成就證得阿耨多羅三藐三菩提的果位，從而圓滿地了知神通境界，在天上人間獲得真實的智慧之眼。佛說大乘菩薩藏正法經卷第二十一大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經佛說大乘菩薩藏正法經卷第二十二西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之五這時，世尊說完這些道理后，又進一步教導諸大菩薩摩訶薩（大菩薩）們，說了偈頌：『應』

【English Translation】 English version Attaining liberation is achieved quickly through hearing and upholding the Dharma. The ultimate liberation is called 'good liberation'. What is liberation? It is liberation from all suffering. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! If a person, upon hearing these teachings, develops a respectful mind, that person can immediately generate pure faith while listening. They will abide in what they have heard, constantly remaining inseparable from the Buddhas' true Dharma. Regardless of the forms, words, or meanings, they can uphold these true teachings. Through the power of this virtuous root, they will attain four kinds of superior wisdom. What are these four? First, they will obtain great wisdom; second, through superior wisdom, they will see the Buddha and be embraced by him; third, through superior wisdom, they will purely believe and leave home life; fourth, through superior wisdom, they will achieve the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). These are the four kinds of superior wisdom. Furthermore, they will attain four kinds of unobstructed states. What are these four? First, they will be born in the human realm without obstruction; second, they will encounter the Buddha's appearance in the world and draw near to him with faith without obstruction; third, they will purely believe and leave home life without obstruction; fourth, they will achieve the fruit of Anuttara-samyak-sambodhi without obstruction. These are the four kinds of unobstructed states. Furthermore, they will attain four sacred divisions. What are these four? First, they will attain the position of a Chakravartin (an ideal universal ruler) possessing a superior golden wheel; second, they will attain the position of a Great Brahma King (ruler of the first dhyana heaven in the realm of form), governing the Brahma world; third, they will attain the position of Indra (ruler of the Trayastrimsa heaven in the realm of desire); fourth, they will achieve the fruit of Anuttara-samyak-sambodhi, thereby fully understanding the realms of supernatural powers, and gaining the true eye of wisdom in heaven and among humans. The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Scroll 21 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Scroll 22 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., by imperial decree, from the Western Heaven, Chapter 7, Section 5 on the Paramita of Precepts At that time, after the World Honored One had spoken these meanings, he further instructed the great Bodhisattva Mahasattvas, and spoke the following verses: 'Should'

觀世間能救護，　　一切有情最勝因，　諸無邊智悉了知，　　獲得涅盤無量樂。　往來殊勝獲妙果，　　永斷世間諸苦因，　遍善調伏生天中，　　剎那遠離諸惡趣。　我今速得見諸佛，　　遠離一切苦難因，　世間伏藏無有邊，　　隨意自在悉獲得。　一切資財與珍寶，　　隨念應現於世間，　八功德水亦復然，　　河沙池沼悉澄湛。　免離種種醜陋因，　　一切不生諸苦惱，　聾盲癩病等因緣，　　善調伏者獲妙果。　所有世間諸患者，　　若完若缺眾生類，　背傴𤼣躄矬陋形，　　諸染著故悉減沒。　遠離一切異類相，　　當獲最上殊勝報，　面貌具足悉圓美，　　善調伏者得妙果。　色相端嚴大名稱，　　諸天咸來伸供養，　八部皆生恭敬心，　　一切有情亦如是。

「複次，善調伏者得此果利除滅一切諸惡趣已，然後得生諸天界中，速疾成就大菩提果。善調伏者得此果利，善解一切諸有情心，善能通達諸有情行。行七步已，于諸世間發大音聲，于諸識中獲大智慧最勝解脫，皆得成就最上智慧，與諸有情皆悉明瞭。于智慧中善能安立，最勝智慧皆悉清凈，于諸佛所皆悉成就，于諸體性智慧明瞭，于自他中皆悉成就。若諸有情具智慧力，于諸作用皆悉成就，善能如是宣

【現代漢語翻譯】現代漢語譯本觀察世間能救護眾生，是一切有情眾生最殊勝的原因，諸佛無邊的智慧完全了知一切，獲得涅槃無量的快樂。往來殊勝之處獲得美妙的果報，永遠斷絕世間一切痛苦的根源，普遍善於調伏眾生，使之升入天界，剎那間遠離各種惡趣。我今迅速得見諸佛，遠離一切苦難的根源，世間的寶藏無邊無際，可以隨意自在地全部獲得。一切資財和珍寶，隨著意念應時顯現在世間，八功德水也是如此，河流沙灘池沼都清澈湛藍。免除種種醜陋的因緣，一切不再產生各種苦惱，聾啞、盲人、麻風病等因緣，善於調伏的人獲得美妙的果報。所有世間患病的人，無論是健全還是殘缺的眾生，駝背、彎腰、瘸腿、矮小丑陋的形體，因為各種染著而全部消失。遠離一切異類的相貌，應當獲得最上殊勝的果報，面容完整，全部圓滿美好，善於調伏的人獲得美妙的果報。容貌端正莊嚴，名聲遠大，諸天都來供養，天龍八部都生起恭敬之心，一切有情眾生也是如此。『此外，善於調伏的人得到這種果報利益，消除一切惡趣之後，然後得生到諸天界中，迅速成就大菩提果。善於調伏的人得到這種果報利益，善於瞭解一切有情眾生的心，善於通達一切有情眾生的行為。行走七步之後，在世間發出巨大的聲音，在各種意識中獲得大智慧最殊勝的解脫，都能夠成就最上智慧，與一切有情眾生都能夠明白。在智慧中善於安立，最殊勝的智慧都清凈，在諸佛那裡都能夠成就，對於各種體性的智慧都明白，在自己和他人那裡都能夠成就。如果各種有情眾生具有智慧的力量，在各種作用中都能夠成就，善於如此宣說』

【English Translation】 English version Observing the world, able to save and protect, the most supreme cause for all sentient beings, All the boundless wisdom of the Buddhas fully understands everything, attaining the immeasurable joy of Nirvana. Going to and fro in supreme places, obtaining wonderful results, forever cutting off the root of all suffering in the world, Universally skilled in subduing beings, causing them to ascend to the heavens, instantly departing from all evil realms. I now quickly see all the Buddhas, departing from all causes of suffering, The treasures of the world are boundless, able to be obtained freely and at will. All wealth and treasures, as thoughts arise, appear in the world, The eight meritorious waters are also like this, rivers, sands, ponds, all clear and serene. Freed from all causes of ugliness, all kinds of afflictions no longer arise, Deafness, blindness, leprosy, and other causes, those skilled in subduing obtain wonderful results. All those in the world who are afflicted, whether whole or incomplete beings, Hunchbacks, stooped figures, cripples, dwarfs, and ugly forms, all disappear due to various attachments. Departing from all forms of different kinds, one should obtain the most supreme and wonderful reward, Facial features complete, all perfectly beautiful, those skilled in subduing obtain wonderful results. Appearance upright and dignified, great renown, all the gods come to make offerings, The eight classes of beings all give rise to respectful hearts, and all sentient beings are also like this. 'Furthermore, those skilled in subduing obtain this benefit, having eliminated all evil realms, then are born in the heavenly realms, quickly achieving the great Bodhi fruit. Those skilled in subduing obtain this benefit, are skilled in understanding the minds of all sentient beings, skilled in comprehending the actions of all sentient beings. Having walked seven steps, they emit a great sound in the world, in all consciousnesses they obtain great wisdom, the most supreme liberation, all are able to achieve the most supreme wisdom, and are clear to all sentient beings. They are skilled in establishing themselves in wisdom, the most supreme wisdom is all pure, they are able to achieve in all the Buddhas, they are clear about the wisdom of all natures, they are able to achieve in themselves and others. If all sentient beings possess the power of wisdom, they are able to achieve in all actions, they are skilled in proclaiming thus.'

說此義。少欲有情悉無願力，多貪有情皆悉迷著，罪業因緣皆悉增上，積集惡業無量無邊，于諸正法不能信受。若有有情諸少欲者，于正法中不生尊重，于諸有情不生恭敬極瞋恚相生染污心，自謂已得阿羅漢果。所有世間衰老病者，諸大苦惱悉集其身。彼人獲得如是果報，所有一切諸不善相，虛受應供諸飲食等，作不善業當墮地獄。不能持彼清凈戒行，何況復得阿羅漢果？若生信解造諸塔廟，發恭敬心得生善處。如是持戒修行業已，舍利子！諸菩薩摩訶薩求趣大乘正法藏者，應當親近諸軌範師，而常獲得無量善法。如是如是稱讚功德，皆悉獲得諸善果報，然後轉增無量無邊不可思不可量不可數無邊功德。如是成已，舍利子！菩薩摩訶薩安住菩薩藏者，得善調伏清凈戒行圓滿具足，諸菩薩行皆悉成辦。

「云何名為戒行清凈悉得圓滿？舍利子！菩薩摩訶薩有十種行相。何等為十？一者一切有情于菩薩所不生嬈害，二者菩薩于諸有情所有財寶不生貪著，三者菩薩遠離一切諸有眷屬，四者菩薩于諸有情不生欺誑，五者菩薩于諸有情及自眷屬不起離間諸惡語言，六者菩薩于無量劫以柔軟語化利有情，七者菩薩于諸有情不發綺語，八者菩薩于諸有情資生之具不生貪愛，九者菩薩于諸有情不生瞋恚、所有誹謗皆能忍受，十者

【現代漢語翻譯】現代漢語譯本：宣說這個道理。少欲的人沒有願力，多貪的人都迷惑執著，罪業的因緣都增長，積累的惡業無量無邊，對於各種正法不能信受。如果有人是少欲的，在正法中不生尊重，對於其他眾生不生恭敬，產生極大的嗔恨心和染污心，自認為已經證得阿羅漢果（梵語：Arhat，意為斷盡煩惱，不再受生死輪迴的聖者）。所有世間衰老病苦的人，各種大苦惱都聚集在他們身上。這些人獲得這樣的果報，所有一切不善的現象，虛假地接受供養的飲食等，造作不善的業，應當墮入地獄。不能持守清凈的戒行，更何況能證得阿羅漢果呢？如果生起信心和理解，建造各種佛塔寺廟，發恭敬心就能生到善處。像這樣持戒修行之後，舍利子（梵語：Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸位菩薩摩訶薩（梵語：Bodhisattva-mahāsattva，意為大菩薩）求取大乘正法寶藏的人，應當親近各種軌範師（意為導師），從而常常獲得無量的善法。像這樣稱讚功德，都能獲得各種善的果報，然後轉而增長無量無邊不可思議、不可衡量、不可計數、無邊的功德。像這樣成就之後，舍利子！菩薩摩訶薩安住于菩薩藏（意為菩薩所修行的法門）的人，得到善調伏的清凈戒行，圓滿具足，各種菩薩的修行都能成就。

『怎樣才叫做戒行清凈，完全圓滿呢？』舍利子！菩薩摩訶薩有十種行為特徵。是哪十種呢？第一，一切眾生對於菩薩不會產生惱害；第二，菩薩對於一切眾生的所有財物不會產生貪戀；第三，菩薩遠離一切有眷屬的牽絆；第四，菩薩對於一切眾生不會產生欺騙；第五，菩薩對於一切眾生以及自己的眷屬，不會說離間的惡語；第六，菩薩在無量劫中用柔和的語言教化利益眾生；第七，菩薩對於一切眾生不說綺語；第八，菩薩對於一切眾生的生活所需不會產生貪愛；第九，菩薩對於一切眾生不生嗔恨，對於所有的誹謗都能忍受；第十，...

【English Translation】 English version: This meaning is spoken. Those with few desires have no aspiration, those with much greed are all deluded and attached, the causes and conditions of sinful karma all increase, accumulating immeasurable and boundless evil karma, and they cannot believe in the various righteous dharmas. If there are beings who have few desires, they do not respect the righteous dharma, they do not show reverence to other beings, they generate extreme anger and defiled minds, and they consider themselves to have attained the fruit of Arhat (Sanskrit: Arhat, meaning one who has extinguished all afflictions and is no longer subject to the cycle of birth and death). All those in the world who are old and sick, all great sufferings gather in their bodies. Those people obtain such retribution, all unwholesome phenomena, falsely receiving offerings of food and drink, creating unwholesome karma, they should fall into hell. They cannot uphold pure precepts, how much less can they attain the fruit of Arhat? If they generate faith and understanding, build various pagodas and temples, and generate a reverent mind, they will be born in good realms. Having upheld the precepts and practiced in this way, Shariputra (Sanskrit: Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! Those Bodhisattva-mahasattvas (Sanskrit: Bodhisattva-mahāsattva, meaning great Bodhisattvas) who seek the great vehicle of the righteous dharma treasure, should draw near to various preceptors (meaning teachers), and thereby constantly obtain immeasurable good dharmas. In this way, praising merits, they can all obtain various good retributions, and then in turn increase immeasurable, boundless, inconceivable, immeasurable, countless, and boundless merits. Having achieved this, Shariputra! Those Bodhisattva-mahasattvas who abide in the Bodhisattva-pitaka (meaning the teachings and practices of Bodhisattvas), obtain well-tamed pure precepts, complete and fully endowed, and all the practices of Bodhisattvas can be accomplished.

'What is called pure precepts, completely fulfilled?' Shariputra! Bodhisattva-mahasattvas have ten characteristics of conduct. What are the ten? First, all beings do not generate harm towards the Bodhisattva; second, the Bodhisattva does not generate greed for all the wealth of all beings; third, the Bodhisattva is far from all attachments to family; fourth, the Bodhisattva does not generate deception towards all beings; fifth, the Bodhisattva does not speak divisive evil words towards all beings and their own family; sixth, the Bodhisattva uses gentle words to teach and benefit beings for countless kalpas; seventh, the Bodhisattva does not speak frivolous words towards all beings; eighth, the Bodhisattva does not generate greed for the necessities of life of all beings; ninth, the Bodhisattva does not generate anger towards all beings, and can endure all slander; tenth,...

菩薩遠離邪見亦不歸依諸天趣故。舍利子！此十種法，皆是菩薩摩訶薩清凈戒行具足之相。

「複次舍利子！菩薩摩訶薩復有十種清凈戒行。何等為十？一者菩薩于諸戒行堅持不破，不被無明之所侵嬈。二者菩薩堅持戒行絕諸瑕玼，于諸險難而不生故。三者菩薩堅持禁戒，于諸煩惱雜染等事悉皆遠離。四者菩薩持戒清凈，于潔白法常不遠離。五者菩薩持諸禁戒，常行平等隨心自在。六者菩薩堅持禁戒，于諸智者不生譭謗而得安隱。七者菩薩堅持禁戒，而皆遠離一切過失。八者菩薩堅持禁戒，密護諸根令不起故。九者菩薩堅持禁戒，防護諸根初中后時皆悉成就。十者菩薩堅持禁戒，于正念中普盡無餘皆悉圓滿。舍利子！此十種法，菩薩摩訶薩皆悉成就。

「複次舍利子！菩薩摩訶薩復有十種持戒行相。何等為十？一者菩薩堅持禁戒，于諸飲食少欲知足。二者菩薩堅持禁戒，斷貪瞋癡生喜足故。三者菩薩堅持禁戒，于其身心不生貪愛。四者菩薩堅持禁戒，遠離一切諸女人故，行住坐臥居曠野中。五者菩薩堅持禁戒，行頭陀行，常不忘失諸功德故。六者菩薩堅持禁戒，自在成辦諸善根故。七者菩薩堅持禁戒，于勝種族常生歡喜，亦不正視余諸相好。八者菩薩堅持禁戒，言行相應，於人天中不生欺誑。九者菩薩堅

【現代漢語翻譯】現代漢語譯本：菩薩遠離錯誤的見解，也不歸依諸天神，因此不會墮入天道。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這十種法，都是菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）清凈戒行圓滿具足的體現。

『再者，舍利子！菩薩摩訶薩還有十種清凈的戒行。是哪十種呢？第一，菩薩對於各種戒律堅持不違犯，不被無明（avidyā，對事物真相的無知）所侵擾。第二，菩薩堅持戒律，斷絕一切瑕疵，對於各種危險困境不產生畏懼。第三，菩薩堅持戒律，對於各種煩惱雜染等事全部遠離。第四，菩薩持戒清凈，對於清凈的法門常不遠離。第五，菩薩持守各種戒律，常常行持平等，隨心自在。第六，菩薩堅持戒律，對於有智慧的人不生譭謗，從而獲得安穩。第七，菩薩堅持戒律，從而遠離一切過失。第八，菩薩堅持戒律，秘密守護諸根（indriya，眼、耳、鼻、舌、身、意），使它們不起作用。第九，菩薩堅持戒律，防護諸根，從開始到中間到最後都圓滿成就。第十，菩薩堅持戒律，在正念（samyak-smṛti，正確的覺知）中普遍盡除一切煩惱，達到圓滿。舍利子！這十種法，菩薩摩訶薩都能夠成就。

『再者，舍利子！菩薩摩訶薩還有十種持戒的行相。是哪十種呢？第一，菩薩堅持戒律，對於飲食少欲知足。第二，菩薩堅持戒律，斷除貪（rāga）、嗔（dveṣa）、癡（moha）三毒，生起喜悅和滿足。第三，菩薩堅持戒律，對於自己的身心不生貪愛。第四，菩薩堅持戒律，遠離一切女人，在曠野中行走、站立、坐臥。第五，菩薩堅持戒律，行頭陀行（dhūta-guṇa，苦行），常常不忘失各種功德。第六，菩薩堅持戒律，自在地成就各種善根（kuśala-mūla，善的根本）。第七，菩薩堅持戒律，對於殊勝的種族常常生起歡喜，也不正眼觀看其他美好的相貌。第八，菩薩堅持戒律，言行一致，在人天中不生欺騙。第九，菩薩堅持戒律，堅定地守護自己的心，不讓它被各種煩惱所動搖。

【English Translation】 English version: A Bodhisattva (Bodhisattva, one who seeks enlightenment) is far from wrong views and does not take refuge in the heavens, thus not falling into the heavenly realms. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! These ten dharmas (teachings, principles) are all manifestations of a Bodhisattva-mahāsattva's (a great-hearted Bodhisattva) pure and complete observance of precepts.

'Furthermore, Śāriputra! A Bodhisattva-mahāsattva has ten more kinds of pure precepts. What are these ten? First, a Bodhisattva upholds all precepts without breaking them, and is not disturbed by ignorance (avidyā, ignorance of the true nature of things). Second, a Bodhisattva upholds precepts, cutting off all flaws, and does not generate fear in the face of various dangers and difficulties. Third, a Bodhisattva upholds precepts, completely distancing themselves from all defilements and impurities. Fourth, a Bodhisattva upholds precepts purely, and is never far from pure dharmas. Fifth, a Bodhisattva upholds all precepts, always practicing equality and being free in their mind. Sixth, a Bodhisattva upholds precepts, does not slander the wise, and thus attains peace. Seventh, a Bodhisattva upholds precepts, thereby avoiding all faults. Eighth, a Bodhisattva upholds precepts, secretly guarding the senses (indriya, eyes, ears, nose, tongue, body, mind) so that they do not arise. Ninth, a Bodhisattva upholds precepts, protecting the senses, achieving complete fulfillment from beginning to middle to end. Tenth, a Bodhisattva upholds precepts, universally eliminating all afflictions in right mindfulness (samyak-smṛti, correct awareness), reaching perfection. Śāriputra! These ten dharmas, a Bodhisattva-mahāsattva is able to achieve.

'Furthermore, Śāriputra! A Bodhisattva-mahāsattva has ten more aspects of upholding precepts. What are these ten? First, a Bodhisattva upholds precepts, being content with little food and knowing satisfaction. Second, a Bodhisattva upholds precepts, cutting off the three poisons of greed (rāga), hatred (dveṣa), and delusion (moha), generating joy and contentment. Third, a Bodhisattva upholds precepts, not generating greed for their own body and mind. Fourth, a Bodhisattva upholds precepts, staying away from all women, walking, standing, sitting, and lying down in the wilderness. Fifth, a Bodhisattva upholds precepts, practicing dhūta-guṇa (ascetic practices), never forgetting various merits. Sixth, a Bodhisattva upholds precepts, freely accomplishing various roots of goodness (kuśala-mūla, roots of good). Seventh, a Bodhisattva upholds precepts, always rejoicing in superior lineages, and not looking directly at other beautiful appearances. Eighth, a Bodhisattva upholds precepts, matching words with actions, not deceiving humans or gods. Ninth, a Bodhisattva upholds precepts, firmly guarding their mind, not letting it be moved by various afflictions.

持禁戒，于自身中常行伺察，自心決定不生過失，於他過失亦不起見常行庇護。十者菩薩堅持禁戒，以四攝法化利有情常不棄捨。舍利子！如是十法，菩薩摩訶薩皆能圓滿清凈戒行。

「複次舍利子！菩薩摩訶薩復有十種清凈圓滿戒行之相。何等為十？一者菩薩堅持禁戒，于佛信解不生退屈。二者菩薩堅持禁戒，于正法中常能擁護。三者菩薩堅持禁戒，于大眾中常生尊重。四者菩薩堅持禁戒，趣求菩提志意柔和，于無上果心不暫舍。五者菩薩堅持禁戒，于諸善友常能親近，復能積集諸善功德。六者菩薩堅持禁戒，于諸惡友而常遠離，于不善法皆能棄捨。七者菩薩堅持禁戒，于諸有情常起慈心而生慜念。八者菩薩堅持禁戒，于諸有情常起悲心，于險難中而常救護。九者菩薩堅持禁戒，愛樂正法如遊園觀生大喜樂。十者菩薩堅持禁戒，于違順境心常舍離皆悉平等。舍利子！此十種戒行之相，菩薩摩訶薩皆能如是清凈圓滿。

「複次舍利子！菩薩摩訶薩復有十種清凈行相。何等為十？一者菩薩堅持禁戒，于諸施度善能調伏一切有情。二者菩薩堅持禁戒，常行忍辱，于自己心而常防護。三者菩薩堅持禁戒，于諸善法精進不退。四者菩薩堅持禁戒，于諸定聚而常加行不生散亂。五者菩薩堅持禁戒，于勝慧中常樂多聞

【現代漢語翻譯】現代漢語譯本：持守戒律，經常自我反省，內心堅定不犯過錯，對於他人的過失也不加以指責，而是常常加以庇護。第十，菩薩堅持戒律，以四攝法（佈施、愛語、利行、同事）教化利益眾生，從不捨棄。舍利子！這十種法，菩薩摩訶薩都能圓滿清凈地持守戒行。

再者，舍利子！菩薩摩訶薩還有十種清凈圓滿的戒行之相。是哪十種呢？第一，菩薩堅持戒律，對於佛陀的教誨，信解而不退縮。第二，菩薩堅持戒律，對於正法常常能夠擁護。第三，菩薩堅持戒律，在大眾之中常常受到尊重。第四，菩薩堅持戒律，追求菩提的意志柔和，對於無上佛果，內心不曾片刻捨棄。第五，菩薩堅持戒律，對於善友常常能夠親近，並且能夠積累各種善的功德。第六，菩薩堅持戒律，對於惡友常常遠離，對於不善的法都能夠捨棄。第七，菩薩堅持戒律，對於一切眾生常常生起慈愛之心，並且生起憐憫之念。第八，菩薩堅持戒律，對於一切眾生常常生起悲憫之心，在危難之中常常救護。第九，菩薩堅持戒律，喜愛正法如同遊覽園林一般，生起極大的喜悅。第十，菩薩堅持戒律，對於順境和逆境，內心常常舍離，都能夠平等對待。舍利子！這十種戒行之相，菩薩摩訶薩都能如此清凈圓滿。

再者，舍利子！菩薩摩訶薩還有十種清凈的行相。是哪十種呢？第一，菩薩堅持戒律，對於佈施度（六度之一，指佈施）善於調伏一切眾生。第二，菩薩堅持戒律，常常修行忍辱，對於自己的內心常常防護。第三，菩薩堅持戒律，對於各種善法精進而不退縮。第四，菩薩堅持戒律，對於各種禪定（定聚）常常加以修行，不生散亂。第五，菩薩堅持戒律，對於殊勝的智慧常常樂於多聞。

【English Translation】 English version: Maintaining precepts, constantly examining oneself, with a firm mind not to commit faults, and not finding fault in others, but always offering protection. Tenth, Bodhisattvas uphold precepts, using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to teach and benefit sentient beings, never abandoning them. Shariputra! These ten dharmas, Bodhisattva Mahasattvas can all perfectly and purely uphold their precepts.

Furthermore, Shariputra! Bodhisattva Mahasattvas also have ten aspects of pure and perfect precept practice. What are these ten? First, Bodhisattvas uphold precepts, with faith and understanding in the Buddha's teachings, not retreating. Second, Bodhisattvas uphold precepts, always able to protect the Dharma. Third, Bodhisattvas uphold precepts, always respected among the assembly. Fourth, Bodhisattvas uphold precepts, with a gentle will to seek Bodhi, never for a moment abandoning the supreme fruit. Fifth, Bodhisattvas uphold precepts, always able to be close to good friends, and able to accumulate various good merits. Sixth, Bodhisattvas uphold precepts, always staying away from bad friends, and able to abandon all unwholesome dharmas. Seventh, Bodhisattvas uphold precepts, always arising with loving-kindness and compassion for all sentient beings. Eighth, Bodhisattvas uphold precepts, always arising with compassion for all sentient beings, and always offering protection in times of danger. Ninth, Bodhisattvas uphold precepts, delighting in the Dharma as if strolling in a garden, giving rise to great joy. Tenth, Bodhisattvas uphold precepts, always abandoning attachment to favorable and unfavorable circumstances, treating all equally. Shariputra! These ten aspects of precept practice, Bodhisattva Mahasattvas can all purify and perfect in this way.

Furthermore, Shariputra! Bodhisattva Mahasattvas also have ten aspects of pure practice. What are these ten? First, Bodhisattvas uphold precepts, skillful in subduing all sentient beings through the practice of giving (dāna pāramitā, one of the six perfections). Second, Bodhisattvas uphold precepts, constantly practicing patience, and always protecting their own minds. Third, Bodhisattvas uphold precepts, diligently advancing in all good dharmas without retreating. Fourth, Bodhisattvas uphold precepts, constantly practicing various samadhis (concentrations), not giving rise to distractions. Fifth, Bodhisattvas uphold precepts, always delighting in learning more about superior wisdom.

而無厭足。六者菩薩堅持禁戒，于菩薩藏而求正法，常修聞慧堅固無懈。七者菩薩堅持禁戒，而常伺察諸無常法，志求菩提不惜身命。八者菩薩堅持禁戒，于自壽命而常伺察如夢如幻剎那生滅。九者菩薩堅持禁戒，于自意願及諸有情，一切善行清凈圓滿。十者菩薩堅持禁戒，以持戒力愿于當來生佛會中，及諸有情悉同圓滿清凈戒行。舍利子！菩薩摩訶薩皆能圓滿如是十種清凈戒相。舍利子！菩薩摩訶薩如是圓滿清凈戒行，當獲天上及於人間種種吉祥殊勝妙果。菩薩于諸世間種種事業悉皆明瞭，菩薩于諸世間種種妙欲悉能施與，一切有情而不自著。菩薩行慈行時，與諸有情等行慈行，互相憐慜而無損害。菩薩行菩薩行時，深信正法而無虛妄，復於一切有情皆生父母之想，復於一切有情親近隨順而生信愛，于有為法念念而生無常之想，于有為行皆生覺悟，于自身命而能棄捨故，得圓滿清凈戒行。」

爾時世尊為諸菩薩說伽陀曰。

「色相光明妙無比，　　宣說諸佛正法門，　清凈禁戒堅護持，　　法身上妙當獲得。　遠離愚盲諸苦惱，　　癃殘百疾不能侵，　清凈禁戒堅護持，　　當獲諸根悉圓滿。　勢力廣大無與等，　　威德熾盛亦復然，　智慧猛利超世間，　　降伏一切諸魔障。　以慈愛力攝群

{ "translations": [ "現代漢語譯本", "並且沒有厭足的時候。第六，菩薩堅持戒律，在菩薩藏中尋求正法，經常修習聞慧，堅定不懈。第七，菩薩堅持戒律，經常觀察諸法無常，立志追求菩提，不惜身命。第八，菩薩堅持戒律，對於自己的壽命，經常觀察如夢如幻，剎那生滅。第九，菩薩堅持戒律，對於自己的意願以及一切有情，一切善行都清凈圓滿。第十，菩薩堅持戒律，以持戒的力量，愿在未來生於佛的集會中，以及一切有情都能一同圓滿清凈的戒行。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）都能圓滿這十種清凈的戒相。舍利子！菩薩摩訶薩如此圓滿清凈的戒行，將獲得天上以及人間種種吉祥殊勝的妙果。菩薩對於世間種種事業都明瞭，菩薩對於世間種種妙欲都能施與，一切有情而不執著于自身。菩薩行慈悲時，與一切有情平等行慈悲，互相憐憫而沒有損害。菩薩行菩薩行時，深信正法而沒有虛妄，並且對於一切有情都生起父母之想，並且對於一切有情親近隨順而生起信愛，對於有為法念念生起無常之想，對於有為的修行都生起覺悟，對於自身性命都能捨棄，因此，得到圓滿清凈的戒行。」， "", "這時，世尊為諸菩薩說偈頌道：", "", "『色相光明無比美妙，宣說諸佛的正法之門，清凈的禁戒堅定護持，法身上妙的功德應當獲得。", "遠離愚癡盲目和各種苦惱，殘疾和各種疾病不能侵擾，清凈的禁戒堅定護持，應當獲得諸根都圓滿。", "勢力廣大沒有能與之相比的，威德熾盛也是如此，智慧猛利超越世間，降伏一切諸魔的障礙。", "以慈愛的力量攝受眾生，'" ], "english_translations": [ "English version", "and never be satisfied. Sixth, the Bodhisattva upholds the precepts, seeks the true Dharma in the Bodhisattva-pitaka, and constantly cultivates wisdom through hearing, being firm and unremitting. Seventh, the Bodhisattva upholds the precepts, constantly observes the impermanence of all dharmas, aspires to Bodhi, and does not spare his life. Eighth, the Bodhisattva upholds the precepts, and regarding his own lifespan, constantly observes it as like a dream, an illusion, arising and ceasing in an instant. Ninth, the Bodhisattva upholds the precepts, and regarding his own wishes and all sentient beings, all good deeds are pure and complete. Tenth, the Bodhisattva upholds the precepts, and with the power of upholding the precepts, wishes that in the future, in the assembly of the Buddha, and with all sentient beings, they may all together perfect pure precepts. Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! The Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) are all able to perfect these ten kinds of pure precepts. Shariputra! Bodhisattva-mahāsattvas, having perfected such pure precepts, will obtain various auspicious and wonderful fruits in the heavens and in the human realm. Bodhisattvas are clear about all kinds of affairs in the world, Bodhisattvas are able to give all kinds of wonderful desires in the world, to all sentient beings, without being attached to themselves. When Bodhisattvas practice loving-kindness, they practice loving-kindness equally with all sentient beings, having compassion for each other without causing harm. When Bodhisattvas practice the Bodhisattva path, they deeply believe in the true Dharma without falsehood, and they also give rise to the thought of parents towards all sentient beings, and they also draw near and follow all sentient beings, giving rise to faith and love, and towards conditioned dharmas, they constantly give rise to the thought of impermanence, and towards conditioned practices, they all give rise to awakening, and they are able to abandon their own lives, therefore, they obtain the perfect and pure precepts.", "", "At that time, the World Honored One spoke the following verses for the Bodhisattvas:", "", "'The form and appearance are incomparably beautiful and radiant, proclaiming the gate of the true Dharma of all Buddhas, the pure precepts are firmly upheld, the wonderful merits of the Dharma body should be obtained.", "Far from ignorance, blindness, and all kinds of suffering, disability and various diseases cannot invade, the pure precepts are firmly upheld, one should obtain all faculties perfected.", "The power is vast and incomparable, the majestic virtue is also so, the wisdom is sharp and surpasses the world, subduing all the obstacles of demons.", "With the power of loving-kindness, embracing all beings,'" ] }

動，　　能破一切諸疑網，　天龍八部咸歸依，　　國王王屬皆供養。　能離一切諸恐怖，　　安住禁戒無退轉，　不墮一切惡趣中，　　行大法故具名稱。　一切有情著睡眠，　　菩薩而能常警覺，　復能游往遍四方，　　為利有情求善法。　最上珍寶及妻妾，　　離我執故悉能捨，　為求無上大菩提，　　安住圓滿清凈戒。　為求無上正法故，　　于諸佛教生尊重，　常作世間人中師，　　能廣供養于塔廟。　能除一切瞋恚心，　　于諸惡作悉能忍，　以忍辱力而自安，　　一切誹謗皆不動。　能于言行悉相應，　　一切時中無虛妄，　當坐菩提大道場，　　三千世界悉震動。　而能盡求諸佛法，　　亦不歸依諸天趣，　棄捨外道邪見心，　　無上菩提誓成就。　一切器杖及毒藥，　　有情持以互相害，　菩薩救護于其中，　　是故名為大智者。　我于俱胝多劫中，　　慜念一切含生類，　若見受其苦惱時，　　委身代彼無懈倦。　一切有情多虛誑，　　來菩薩所欲侵奪，　造諸惡業閻浮中，　　唯佛正法能除斷。　能施一切諸珍寶，　　而常親近諸善友，　若諸有情侵害時，　　終不起于恚惡意。　一切有情身邊處，　　而常棄捨愚夫法，　諸佛妙行獲圓

【現代漢語翻譯】現代漢語譯本能破除一切疑惑的網羅，天龍八部（佛教中的八類護法神）都歸順依附，國王和王族都供養他。能遠離一切恐懼，安住于戒律而不退轉，不墮入一切惡道之中，因為修行大法而具有盛名。一切眾生都沉睡時，菩薩卻能常常保持警覺，又能遊歷四方，爲了利益眾生而尋求善法。最珍貴的寶物和妻妾，因為沒有我執都能捨棄，爲了求得無上菩提（覺悟），安住于圓滿清凈的戒律。爲了求得無上正法，對諸佛的教誨生起尊重，常常作為世間人們的導師，能夠廣泛地供養佛塔和寺廟。能消除一切嗔恨之心，對於各種惡行都能忍受，以忍辱的力量使自己安穩，對於一切誹謗都不動搖。能使言語和行為都一致，任何時候都沒有虛妄，當坐在菩提大道場時，三千世界都會震動。能夠竭盡所能地尋求諸佛的教法，也不歸依諸天神，拋棄外道的邪見之心，發誓成就無上菩提。一切器械和毒藥，眾生用它們互相殘害，菩薩在其中救護他們，因此被稱為大智者。我在無數劫中，憐憫一切有情眾生，如果看到他們遭受苦惱時，會不懈怠地委身代替他們受苦。一切眾生大多虛妄，來到菩薩這裡想要侵奪，在閻浮提（我們所居住的世界）造作各種惡業，只有佛的正法才能斷除。能夠佈施一切珍寶，並且常常親近善友，如果眾生侵害他時，最終也不會生起嗔恨的惡意。在一切眾生身邊，常常捨棄愚夫的行徑，諸佛的微妙行為得以圓滿。

【English Translation】 English version Able to break through all nets of doubt, The eight classes of gods and dragons (Devas and Nagas, etc.) all take refuge, kings and their kin all make offerings. Able to be free from all fears, abiding in precepts without regression, Not falling into any evil realms, possessing great renown due to practicing the great Dharma. While all sentient beings are asleep, the Bodhisattva is able to remain constantly vigilant, And is also able to travel in all directions, seeking the good Dharma for the benefit of sentient beings. The most precious treasures and wives, because of no attachment to self, are all able to be given away, In order to seek the unsurpassed Bodhi (enlightenment), abiding in the perfect and pure precepts. In order to seek the unsurpassed true Dharma, respect arises for the teachings of all Buddhas, Always acting as a teacher among people in the world, able to widely make offerings to pagodas and temples. Able to eliminate all anger, able to endure all evil deeds, Using the power of patience to make oneself secure, not moved by any slander. Able to make speech and actions consistent, without falsehood at any time, When sitting at the Bodhi (enlightenment) grand assembly, the three thousand worlds will all shake. Able to exhaustively seek the teachings of all Buddhas, and not take refuge in the heavens, Abandoning the heretical views of external paths, vowing to achieve unsurpassed Bodhi. All weapons and poisons, sentient beings use them to harm each other, The Bodhisattva protects them within, therefore is called a great wise one. For countless eons, I have been compassionate towards all living beings, If I see them suffering, I will tirelessly take their place and endure their suffering. All sentient beings are mostly false, coming to the Bodhisattva wanting to seize, Creating all kinds of evil karma in Jambudvipa (the world we live in), only the true Dharma of the Buddha can cut it off. Able to give away all treasures, and always be close to good friends, If sentient beings harm him, he will ultimately not give rise to anger or ill will. Being among all sentient beings, always abandoning the ways of the foolish, The wonderful practices of all Buddhas are obtained perfectly.

成，　　清凈戒足常不捨。　而常善住諸佛法，　　亦能於法皆隨轉，　菩提行愿悉能行，　　得成正覺菩提果。　凈證三明甘露法，　　亦常善住于戒蘊，　一切法習悉能成，　　天上人間獲妙供。　為求一切無上法，　　于諸事業悉明瞭，　善解有情取捨心，　　堪受人天諸供養。　宣說最上甘露法，　　于戒蘊中常清凈，　悟了無上菩提因，　　一切魔障悉遠離。　詣菩提樹安坐已，　　譬如日月照世間，　具大威德熾盛光，　　於世間中為最上。　慧眼最上出世間，　　于無畏語先成就，　示正道已悉圓成，　　當施有情諸無畏。　菩薩不起愛樂心，　　于身命財能棄捨，　世間珍寶無所貪，　　當證無上菩提果。　眾等不捨菩提道，　　具足持戒常精進，　而能安住正法中，　　遠離一切諸諂誑。　菩薩安住戒蘊中，　　世間或有諂誑者，　來菩薩所伸語言，　　以真實語而教示。　或有常持衣缽者，　　多行諂誑而不實，　欲施菩薩而無施，　　菩薩正念無所動。

「複次舍利子！如是菩薩摩訶薩圓滿清凈諸戒行已，于諸世間有為法中不生愛樂，于諸有情常生母想，於五欲中生無著想，了知世法悉皆無相，心行平等無諸險惡，現前成辦菩薩之行。何以故

【現代漢語翻譯】現代漢語譯本成就清凈的戒律，永不捨棄。並且常常安住于諸佛的教法中，也能隨順教法而行。菩提的修行和願望都能實踐，最終成就正覺的菩提果位。清凈地證得三明（宿命明、天眼明、漏盡明）的甘露法，也常常安住于戒蘊（戒的積聚）之中。一切法都能修習成就，在天上人間獲得美好的供養。爲了尋求一切無上的佛法，對於各種事業都明瞭通達。善於理解眾生的取捨之心，堪受人天一切供養。宣說最上等的甘露法，在戒蘊中常常保持清凈。領悟了無上菩提的因，一切魔障都遠離。到達菩提樹下安坐之後，就像日月照耀世間一樣。具有大威德和熾盛的光芒，在世間最為殊勝。以最上等的智慧之眼出離世間，對於無畏的言語先成就。開示正道之後全部圓滿成就，應當給予眾生無畏的佈施。菩薩不生起愛戀和喜悅之心，對於身命和財物都能捨棄。對於世間的珍寶沒有貪戀，應當證得無上的菩提果位。大眾不捨棄菩提之道，具足持戒並且常常精進。從而能夠安住于正法之中，遠離一切的諂媚和虛妄。菩薩安住于戒蘊之中，世間或許有諂媚虛妄的人。來到菩薩面前說出言語，菩薩用真實的話語來教導他們。或許有人常常拿著衣缽，卻多行諂媚虛妄而不真實。想要佈施給菩薩卻不佈施，菩薩正念不動搖。『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！像這樣的菩薩摩訶薩（偉大的菩薩）圓滿清凈各種戒行之後，對於世間有為法（因緣和合而生的法）不生愛戀和喜悅，對於一切眾生常常生起如同母親般的慈愛之心，對於五欲（色、聲、香、味、觸）生起沒有執著的想法，了知世間一切法都沒有真實的自性，心行平等沒有險惡，當下成就菩薩的修行。為什麼呢？』

【English Translation】 English version Accomplishing pure precepts, never abandoning them. And constantly dwelling in the teachings of all Buddhas, also able to follow the Dharma. Able to practice the Bodhi conduct and vows, ultimately attaining the fruit of perfect enlightenment, Bodhi. Purely realizing the nectar of the three insights (past lives, divine eye, and extinction of outflows), also constantly dwelling in the aggregate of precepts. Able to accomplish the practice of all Dharmas, receiving wonderful offerings in heavens and the human realm. Seeking the supreme Dharma, understanding all undertakings clearly. Skilled in understanding the minds of beings, worthy of receiving offerings from humans and gods. Proclaiming the supreme nectar of Dharma, always pure in the aggregate of precepts. Realizing the cause of supreme Bodhi, all demonic obstacles are far away. Having sat down under the Bodhi tree, like the sun and moon illuminating the world. Possessing great power and blazing light, being the most supreme in the world. With the supreme eye of wisdom transcending the world, first accomplishing fearless speech. Having shown the right path, completely fulfilling it, should bestow fearlessness upon beings. Bodhisattvas do not arise with love and attachment, able to abandon their body, life, and wealth. Without greed for worldly treasures, they should attain the supreme fruit of Bodhi. The assembly does not abandon the path of Bodhi, fully upholding the precepts and always being diligent. Thus, they are able to dwell in the true Dharma, far from all flattery and deceit. Bodhisattvas dwell in the aggregate of precepts, and in the world, there may be those who are flattering and deceitful. Coming to the Bodhisattva and speaking, the Bodhisattva teaches them with truthful words. Perhaps there are those who always carry robes and bowls, but often act with flattery and deceit, not being truthful. Wanting to give to the Bodhisattva but not giving, the Bodhisattva's right mindfulness is not moved. 'Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Such a Bodhisattva Mahasattva (great Bodhisattva), having perfected and purified all precepts, does not generate love or attachment to conditioned phenomena (Dharmas arising from causes and conditions) in the world, always generates motherly love towards all beings, generates non-attachment towards the five desires (form, sound, smell, taste, touch), understands that all worldly Dharmas have no real self-nature, their mind acts with equality without wickedness, and immediately accomplishes the practice of a Bodhisattva. Why is that?'

？菩薩摩訶薩行平等心時不離涅槃；若染污心而生執著，令諸險惡轉生增勝。眼著色故，菩薩了知從識心生，煩惱虛假離自性故，而皆斷滅。于諸攀緣而生計執，非真實法而為善法，菩薩知是虛妄自內心起而生勝解，于諸煩惱盡得解脫，身亦解脫，于貪瞋癡悉皆盡故。何以故？此之貪法剎那盡故。若或別有貪法，若或別有盡法，悉皆真實。如是貪法真實了知，真實盡故。

「複次舍利子！然此貪法非於內心真實所起，是遍計故，彼人於法若生分別亦非真實。若於真實知非真實，于諸苦惱而皆解脫。若離苦惱名真實者，彼真實無諸苦惱。性本清凈是涅盤義，本非貪法。何以故？是涅盤中非想念故，彼貪盡處而是涅盤。若見貪盡而非貪盡，若見涅盤而非涅盤，而乃是名真實涅盤。何以故？貪及涅盤自性無異、本性和合。智者於此，知彼自性而求涅盤。若非真實而皆虛假，彼虛假中自性空故。云何名空？為其計執我我所故，而或計執我性常故，而或計執我性斷故，而或計執一切諸法悉無變異。若無我人及無壽者，畢竟不生貪瞋癡法。彼法若生、此法定有，是故復生我我所故，於我我所而皆復起一切行故。舍利子！起一切行者，由其四種積集之行。何等為四？一者身積集行。二者語積集行，為于尋伺發粗惡語，所作行業

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）在修行平等心的時候，不會離開涅槃（佛教的最高境界，指解脫和寂滅）；如果生起染污的心而產生執著，就會使各種險惡的念頭轉而增強。眼睛執著於色相，菩薩了知這些都是從意識心產生的，煩惱是虛假的，沒有自性，因此都能斷滅。對於各種攀緣而產生的計較和執著，把不是真實法的東西當作善法，菩薩知道這些都是虛妄的，從自己內心生起，從而產生殊勝的理解，對於各種煩惱都能得到解脫，身體也得到解脫，因為貪、嗔、癡都已滅盡。為什麼呢？因為貪這種法在剎那間就滅盡了。如果另外有貪這種法，或者另外有滅盡這種法，那它們就都是真實的。像這樣真實地瞭解貪這種法，它就真實地滅盡了。再說，舍利子！這種貪法不是在內心真實產生的，而是遍計所執的，那個人如果對法產生分別，也不是真實的。如果對於真實知道什麼不是真實，就能從各種苦惱中解脫。如果離開苦惱才叫做真實，那麼這種真實就沒有各種苦惱。它的本性清凈，這就是涅槃的意義，本來就不是貪法。為什麼呢？因為在涅槃中沒有想念，貪的滅盡之處就是涅槃。如果看到貪滅盡卻不是貪滅盡，如果看到涅槃卻不是涅槃，那才叫做真實的涅槃。為什麼呢？因為貪和涅槃的自性沒有差別，它們的本性是和合的。有智慧的人對於此，知道它們的自性而追求涅槃。如果不是真實的，就都是虛假的，在虛假中自性是空的。什麼叫做空呢？因為執著於我、我所，或者執著於我的本性是常，或者執著於我的本性是斷，或者執著於一切諸法都沒有變化。如果沒有我、人以及沒有壽命者，就畢竟不會產生貪、嗔、癡這些法。如果這些法產生，這個法就一定存在，所以又會產生我、我所，對於我、我所又會產生一切行為。舍利子！產生一切行為，是由於四種積聚的行為。哪四種呢？第一是身體的積聚行為。第二是語言的積聚行為，因為尋伺而發出粗惡的語言，所作的行業。

【English Translation】 English version: When a Bodhisattva Mahasattva (a great Bodhisattva) practices equanimity, they do not depart from Nirvana (the highest state in Buddhism, referring to liberation and extinction); if a defiled mind arises and clings, it will cause various dangerous thoughts to turn and increase. When the eyes cling to forms, the Bodhisattva knows that these arise from the mind of consciousness, that afflictions are false and without self-nature, and therefore can all be extinguished. Regarding the various attachments and clinging that arise from grasping, treating what is not a true dharma as a good dharma, the Bodhisattva knows that these are all illusory, arising from their own mind, and thus they generate superior understanding. They can be liberated from all afflictions, and the body is also liberated, because greed, hatred, and delusion are all extinguished. Why is this? Because the dharma of greed is extinguished in an instant. If there were another dharma of greed, or another dharma of extinction, then they would all be real. Knowing the dharma of greed in this way, it is truly extinguished. Furthermore, Shariputra! This dharma of greed does not truly arise within the mind, but is a conceptual construct. If a person makes distinctions about dharma, that is also not real. If one knows what is not real in relation to what is real, one can be liberated from all suffering. If being free from suffering is called real, then this reality has no suffering. Its nature is pure, which is the meaning of Nirvana, and it is not originally a dharma of greed. Why is this? Because there is no thought in Nirvana, and the place where greed is extinguished is Nirvana. If one sees the extinction of greed but it is not the extinction of greed, if one sees Nirvana but it is not Nirvana, then that is called true Nirvana. Why is this? Because the self-nature of greed and Nirvana are not different, their natures are in harmony. The wise person, knowing their self-nature, seeks Nirvana. If it is not real, then it is all false, and in falsity, self-nature is empty. What is called emptiness? It is because of clinging to 'I' and 'mine,' or clinging to the nature of 'I' as permanent, or clinging to the nature of 'I' as annihilated, or clinging to all dharmas as unchanging. If there is no 'I,' no person, and no life span, then greed, hatred, and delusion will not arise. If these dharmas arise, then this dharma must exist, and therefore 'I' and 'mine' will arise again, and from 'I' and 'mine' all actions will arise. Shariputra! The arising of all actions is due to four kinds of accumulated actions. What are the four? First, the accumulated actions of the body. Second, the accumulated actions of speech, because of seeking and pondering, coarse and evil words are spoken, and the actions that are done.

嬈惱他故。三者心積集行。四者想積集行，為于自他計執想念故，諸有情悉被纏縛(此上文標四行，內二有解、二闕解文。梵本元無，不可添足)。

「複次舍利子！菩薩摩訶薩見諸有情，如是色相、如是計想、如是顛倒，而皆不能與諸菩薩同修勝行而生解了。何以故？菩薩摩訶薩若與有情同修行時，恐彼損減而我常求無畏法故。舍利子！菩薩摩訶薩如是緣故，於一切有情而生信重無有疑惑。舍利子！云何菩薩而生信重？菩薩摩訶薩於一切有情如父母想。舍利子！菩薩摩訶薩於一切有情無有遺余，而於無邊世界無始時來一切有情，皆悉曾為我之父母眷屬。時彼有情以貪愛故而生忘失，不記曾為父母眷屬，復起瞋恚心時亦皆忘失曾為父母眷屬，遂生棄捨。舍利子！菩薩摩訶薩以此緣故而為譬喻，應當了知。菩薩摩訶薩於一切有情常生眷屬之想。舍利子！於過去無量無數阿僧祇劫，復于不可說不可說無邊廣大不可思議世，時于彼世中有佛，名為最上眾如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。住於世間九十俱胝歲，有九十俱胝那逾多大聲聞眾，諸菩薩摩訶薩悉來集會。時彼會中有一菩薩摩訶薩得正念住，而生王宮勝種族中。當初生已，其王及后各令八萬四千采

【現代漢語翻譯】現代漢語譯本：

'惱怒他人。'第三種是心意積聚的活動，第四種是思想積聚的活動，因為執著于自己和他人而產生想法和念頭，所以一切眾生都被纏縛。（以上標明四種行為，其中兩種有解釋，兩種沒有解釋。梵文字來沒有，不可新增。）『再者，舍利子！菩薩摩訶薩看到眾生有這樣的外貌、這樣的想法、這樣的顛倒，都不能和菩薩們一起修行殊勝的善行而產生理解。為什麼呢？菩薩摩訶薩如果和眾生一起修行時，恐怕他們會減少功德，而我常常尋求無畏的法。舍利子！菩薩摩訶薩因為這樣的緣故，對一切眾生產生信任和尊重，沒有疑惑。舍利子！菩薩如何產生信任和尊重呢？菩薩摩訶薩對一切眾生都像對待父母一樣。舍利子！菩薩摩訶薩對一切眾生沒有遺漏，對於無邊世界無始以來的一切眾生，都曾經是我的父母眷屬。當時那些眾生因為貪愛而忘記了，不記得曾經是父母眷屬，再次生起嗔恨心時也忘記了曾經是父母眷屬，於是就拋棄了。舍利子！菩薩摩訶薩因為這個緣故而用譬喻，應當瞭解。菩薩摩訶薩對一切眾生常常產生眷屬的想法。舍利子！在過去無量無數阿僧祇劫（無數個大劫），又在不可說不可說無邊廣大不可思議的世界中，當時在那個世界中有一尊佛，名為最上眾如來（如實而來的人）、應供（值得供養的人）、正遍知（完全覺悟的人）、明行足（智慧和行為都圓滿的人）、善逝（善於前往涅槃的人）、世間解（瞭解世間一切的人）、無上士（無與倫比的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人），出現在世間。住在世間九十俱胝歲（九十億年），有九十俱胝那逾多（無數）的大聲聞眾，諸菩薩摩訶薩都來集會。當時在那個集會中有一位菩薩摩訶薩得到正念的安住，出生在王宮的尊貴種族中。剛出生后，國王和王后各自命令八萬四千位采女』

【English Translation】 English version:

'Annoying others.' The third is the activity of accumulating thoughts, and the fourth is the activity of accumulating ideas, because of clinging to self and others, thoughts and ideas arise, so all sentient beings are bound. (The above marks four actions, of which two are explained and two are not. The original Sanskrit text does not have them, so they cannot be added.) 'Furthermore, Shariputra! Bodhisattva Mahasattvas see sentient beings with such appearances, such thoughts, and such inversions, and they are unable to cultivate superior practices together with the Bodhisattvas and gain understanding. Why is that? If Bodhisattva Mahasattvas practice together with sentient beings, they fear that the sentient beings will diminish their merits, while I always seek the fearless Dharma. Shariputra! Because of this reason, Bodhisattva Mahasattvas develop trust and respect for all sentient beings, without doubt. Shariputra! How do Bodhisattvas develop trust and respect? Bodhisattva Mahasattvas regard all sentient beings as if they were their parents. Shariputra! Bodhisattva Mahasattvas do not leave out any sentient being, and all sentient beings in the boundless worlds since beginningless time have been my parents and relatives. At that time, those sentient beings forgot because of greed and love, not remembering that they were once parents and relatives. When they again generate anger, they also forget that they were once parents and relatives, and thus they abandon them. Shariputra! Because of this reason, Bodhisattva Mahasattvas use this analogy, and should understand. Bodhisattva Mahasattvas always have the thought of kinship towards all sentient beings. Shariputra! In the past immeasurable countless asamkhya kalpas (countless great eons), and in ineffable, boundless, vast, and inconceivable worlds, at that time in that world there was a Buddha named Supreme Assembly Tathagata (One who has thus come), Arhat (One who is worthy of offerings), Samyaksambuddha (Perfectly enlightened one), Vidyacharana-sampanna (Perfect in wisdom and conduct), Sugata (One who has gone well to Nirvana), Lokavid (Knower of the world), Anuttara (Unsurpassed one), Purushadamyasarathi (Tamer of men), Shastha Devamanushyanam (Teacher of gods and humans), Buddha (Enlightened one), Bhagavan (World Honored One), appeared in the world. He lived in the world for ninety kotis (billion) of years, and there were ninety kotis nayutas (countless) of great Shravaka (listeners) assemblies, and all the Bodhisattva Mahasattvas came to the gathering. At that time, in that gathering, there was a Bodhisattva Mahasattva who attained the abode of right mindfulness, and was born into a noble family in the royal palace. Immediately after birth, the king and queen each ordered eighty-four thousand maidens'

女而為侍衛。於是太子色相殊妙，身體端直潔白圓滿，諸相具足人所樂見。由是外族眷屬見是太子威嚴色相，而皆來集親近侍衛。舍利子！時彼太子有三善友，共營所居殊妙樓閣，謂于熱時、雨時、寒時於三時中而為娛樂，游往安住各遂其宜。復有千萬人眾悉來隨時，各奏音樂而共嬉戲，親近承事供給，普遍發諸妙聲皆悉和合。時彼太子忽然思念生滅之法，息其音樂，尋思樂聲從何而來？從何發生？何處是滅？云何是生？云何是滅？晝夜思念曾無睡眠，惟念無常厭離生滅。舍利子！此菩薩摩訶薩得正念已，於四萬歲心常厭離音樂之聲，復於四萬歲中不樂世間所有諸欲。時彼菩薩未出家時，常勤修習四禪諸定，而得成辦五種神通。從自舍宅騰空往詣最上眾如來之所，親近瞻仰禮拜供養，欲問世尊諸善法要。舍利子！是時最上眾如來已般涅盤。時彼菩薩而伸請問：『諸大比丘及善男子！最上眾如來已涅盤邪？』『善男子！我最上眾如來已般涅盤。』菩薩聞是語已，悲啼號泣悶絕躄地，良久乃蘇。時彼菩薩憶念如來說伽陀曰：

「『我佛明照於世間，　　超一切法登彼岸，　　諸放逸行已遠離，　　清凈妙果得成就。　　我于百千俱胝劫，　　難值如來出世間，　　不逢供養染障深，　　自舍如來誰救護。　　世

【現代漢語翻譯】現代漢語譯本於是，她成爲了侍衛。那時，太子的容貌非常殊勝美妙，身體端正挺直，潔白圓滿，各種美好的相貌都具備，令人喜愛。因此，外族的眷屬看到這位太子威嚴的容貌，都前來聚集親近侍奉。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！當時，這位太子有三位好友，共同建造了精美絕倫的樓閣，在熱時、雨時、寒時這三個時節里，用來娛樂，遊玩安住，各自都感到適宜。又有千萬人眾隨時前來，各自演奏音樂，一同嬉戲，親近侍奉，普遍發出各種美妙的聲音，都和諧地融合在一起。當時，太子忽然思念到生滅的法則，停止了音樂，思考樂聲從哪裡來？從哪裡產生？哪裡是滅？什麼是生？什麼是滅？日夜思念，沒有絲毫睡眠，只想著無常，厭離生滅。舍利子！這位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）得到正念后，在四萬年中常常厭離音樂的聲音，又在四萬年中不喜愛世間所有的慾望。當時，這位菩薩在未出家時，常常勤奮修習四禪（catvāri dhyānāni，佛教的四種禪定境界）的各種禪定，從而成就了五種神通（pañcābhijñā，佛教的五種超自然能力）。他從自己的住所騰空飛往最上眾如來（Tathāgata，如來，佛的稱號）所在的地方，親近瞻仰，禮拜供養，想要請問世尊各種善法的要義。舍利子！這時，最上眾如來已經般涅槃（parinirvāṇa，佛陀的最終寂滅）。當時，這位菩薩便發問：『各位大比丘（bhikṣu，佛教出家男眾）和善男子！最上眾如來已經涅槃了嗎？』『善男子！我們的最上眾如來已經般涅槃了。』菩薩聽到這話后，悲傷地啼哭，悶絕倒地，過了很久才甦醒過來。當時，這位菩薩憶念如來說的偈頌說：『我的佛陀照耀世間，超越一切法到達彼岸，遠離一切放逸的行為，清凈美好的果報得以成就。我于百千俱胝劫（koṭi，印度計數單位，千萬或億），難以遇到如來出世，不曾供養，染污深重，自己捨棄如來，誰來救護？世

【English Translation】 English version Thereupon, she became a guard. At that time, the prince's appearance was exceptionally wonderful and beautiful, his body was upright, pure white, and perfect, possessing all the auspicious marks, pleasing to behold. Therefore, the relatives of foreign clans, seeing the majestic appearance of this prince, all came to gather, draw near, and serve him. Śāriputra! At that time, this prince had three good friends, who together built magnificent pavilions, where they would enjoy themselves during the hot, rainy, and cold seasons, each finding it suitable for their comfort. There were also millions of people who came at all times, each playing music, frolicking together, drawing near to serve and provide for him, universally emitting various wonderful sounds that harmoniously blended together. At that time, the prince suddenly contemplated the law of arising and ceasing, stopped the music, and pondered, 'Where does the sound of music come from? Where does it arise? Where does it cease? What is arising? What is ceasing?' Day and night he pondered, without any sleep, only thinking about impermanence, and becoming weary of arising and ceasing. Śāriputra! This Bodhisattva-mahāsattva, having attained right mindfulness, for forty thousand years was constantly weary of the sound of music, and for another forty thousand years did not enjoy any worldly desires. At that time, this Bodhisattva, before renouncing the household life, diligently practiced the various meditations of the four dhyānas, thereby attaining the five supernormal powers. He flew from his own residence to the place of the Most Supreme Tathāgata, drew near to behold, pay homage, and make offerings, desiring to ask the World Honored One about the essential points of various good dharmas. Śāriputra! At this time, the Most Supreme Tathāgata had already entered parinirvāṇa. At that time, this Bodhisattva then inquired: 'Great bhikṣus and good men! Has the Most Supreme Tathāgata entered nirvana?' 'Good man! Our Most Supreme Tathāgata has already entered parinirvāṇa.' Upon hearing these words, the Bodhisattva wept with sorrow, fainted and fell to the ground, and after a long time, he revived. At that time, this Bodhisattva recalled the gāthā spoken by the Tathāgata, saying: 'My Buddha illuminates the world, transcends all dharmas to reach the other shore, has abandoned all heedless actions, and has attained the pure and wonderful fruit. For hundreds of thousands of koṭis of kalpas, it is difficult for me to encounter a Tathāgata appearing in the world. Having not made offerings, my defilements are deep. Having abandoned the Tathāgata myself, who will protect me? The world'

間慈母非善友，　　亦不稱讚于如來，　　多生正法未曾聞，　　于佛世尊難值遇。　　世間慈父非善友，　　令我耽著於五欲，　　隨順五欲增染心，　　使我不見如來相。　　我佛六十種妙音，　　未嘗得聞于佛所，　　故於善惡不能知，　　令我永沒生死海。　　復于多劫不遇佛，　　于諸世間生慜念，　　發慜念中悉能行，　　了一切法到彼岸。　　我于俱胝多劫中，　　不曾親近供養佛，　　以放逸故歷多生，　　由是深障不見佛。　　我聞如來出於世，　　到佛所已般涅盤，　　父母恩愛為所纏，　　令我不得見調御。　　若值如來久住世，　　我必得聆于正法，　　廣修供養親近時，　　六十妙音聞具足。　　六十妙音本清凈，　　三世如來咸具足，　　我雖生住於世間，　　不得親聞梵音響。　　我生緣業多重障，　　佛滅度已而來此，　　諸佛正法藏甚深，　　無能開示於我等。』

佛說大乘菩薩藏正法經卷第二十二大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十三

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之六

「複次舍利子！

【現代漢語翻譯】現代漢語譯本世間的母親並非真正的善友，她不會稱讚如來（Tathagata，佛的稱號），我多次轉生，都未曾聽聞正法，難以值遇佛世尊。世間的父親也不是真正的善友，他使我沉溺於五欲（色、聲、香、味、觸），順應五欲只會增長我的染污之心，使我無法見到如來的莊嚴相。我佛陀具有六十種微妙的音聲，我卻從未在佛陀那裡聽聞過，因此我不能分辨善惡，使我永遠沉沒在生死輪迴的苦海中。我多次經歷劫數都未能遇到佛陀，對於世間眾生生起憐憫之心，在生起憐憫心的同時，我能實踐一切，通達一切法，到達彼岸（涅槃）。在無數的劫數中，我不曾親近供養佛陀，因為放逸的緣故，我經歷了多次轉生，因此深深地被障礙，無法見到佛陀。我聽說如來出世，當我到達佛陀所在之處時，他已經般涅槃（Parinirvana，佛的最終寂滅），父母的恩愛束縛著我，使我無法見到調御（佛的稱號）。如果我能值遇如來長久住世，我必定能夠聽聞正法，廣泛地修習供養，親近佛陀，那時就能完整地聽聞佛陀的六十種微妙音聲。這六十種微妙音聲本來是清凈的，三世（過去、現在、未來）的如來都具備，我雖然生存在世間，卻無法親耳聽到佛陀的梵音。我因為過去所造的業力，有許多重重的障礙，在佛陀滅度后才來到這裡，諸佛的正法寶藏非常深奧，沒有人能夠為我們開示。』

《佛說大乘菩薩藏正法經》卷第二十二大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第二十三

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯持戒波羅蜜多品第七之六

『再者，舍利子（Sariputra，佛陀的十大弟子之一）！』

【English Translation】 English version A worldly mother is not a true good friend; she does not praise the Tathagata (the Buddha). I have been reborn many times, yet I have never heard the true Dharma, and it is difficult to encounter the World Honored One (Buddha). A worldly father is also not a true good friend; he causes me to be attached to the five desires (form, sound, smell, taste, and touch). Following the five desires only increases my defiled mind, preventing me from seeing the majestic form of the Tathagata. My Buddha has sixty kinds of wonderful sounds, but I have never heard them from the Buddha. Therefore, I cannot distinguish between good and evil, causing me to be forever submerged in the sea of birth and death. I have gone through many kalpas (eons) without encountering the Buddha, and I have developed compassion for all beings in the world. In the arising of compassion, I am able to practice everything, understand all dharmas, and reach the other shore (Nirvana). For countless kalpas, I have not been close to or made offerings to the Buddha. Because of my negligence, I have gone through many rebirths, and thus I am deeply obstructed from seeing the Buddha. I heard that the Tathagata had appeared in the world, but when I arrived where the Buddha was, he had already entered Parinirvana (the final passing away of the Buddha). The love and affection of my parents bound me, preventing me from seeing the Tamer (another title for the Buddha). If I had encountered the Tathagata living in the world for a long time, I would surely have been able to hear the true Dharma. I would have extensively practiced making offerings and been close to the Buddha, and then I would have fully heard the sixty wonderful sounds of the Buddha. These sixty wonderful sounds are originally pure, and the Tathagatas of the three times (past, present, and future) all possess them. Although I live in the world, I cannot hear the Brahma sounds of the Buddha with my own ears. Because of the karmic actions I have created in the past, I have many heavy obstacles, and I came here only after the Buddha had passed away. The treasury of the true Dharma of all Buddhas is very profound, and no one can reveal it to us.』

The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Volume 22 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma

The Sutra of the Great Vehicle Bodhisattva Treasury of the True Dharma, Volume 23

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, and the Purple-Robed Monk, Fa Hu, etc., by Imperial Decree, from the Western Heaven, Chapter 7, Section 6 on the Perfection of Discipline.

『Furthermore, Sariputra (one of the ten great disciples of the Buddha)!』

時彼菩薩摩訶薩說是偈已，而更前詣最上眾佛般涅盤所，頭面禮竟涕淚交流，繞百千匝卻住一面，復說伽陀曰：

「『如來於諸有情中，　　善說最上真實法，　　我今發起真實心，　　愿求無上菩提果。　　佛具大智真實身，　　今滅度已我不見，　　志發誓愿等如來，　　當獲殊妙諸相好。　　我昔曾於俗舍中，　　于如來法不恭敬，　　現招劣弱深鈍根，　　致諸魔障來嬈惱。　　今我未得聞正法，　　無量苦惱常逼迫，　　愿得親睹調御師，　　發起宿植善根本。　　我今發是誠實語，　　對諸八部天龍眾，　　證明我此真實心，　　愿獲當來真實果。　　愿我當承善根力，　　得見最上人中尊，　　聞正法已獲神通，　　如大龍故注甘雨。　　愿我不墮八難中，　　遠離一切諸欲染，　　于佛常生諦仰心，　　惡魔重障無能縛。　　愿我常于諸佛所，　　親得聞持正法藏，　　潔白之業速圓成，　　無邊佛慧皆通達。　　愿我速獲真實語，　　以真實故得成佛，　　當坐菩提大道場，　　說真實法利含識。　　愿我早同最上眾，　　振神通力大千界，　　俱胝天眾圍繞時，　　獲利益者心歡喜。　　佛神通力難思議，　　住虛空中復難見，　　愿以讚歎功德

【現代漢語翻譯】現代漢語譯本當時，那位菩薩摩訶薩（偉大的菩薩）說完這首偈頌后，又向前走到最上諸佛般涅槃（佛陀的最終寂滅）之處，頂禮膜拜，淚流滿面，繞行百千圈后，退到一旁站立，再次說偈道：『如來（佛陀）在一切有情眾生中，善巧地宣說了最上乘的真實法，我今天發起真實的心願，希望求得無上的菩提果（覺悟的果實）。佛陀具有大智慧和真實的法身，如今已經滅度，我再也見不到他了，我立下誓願要像如來一樣，將來獲得殊勝美妙的各種相好（佛陀的莊嚴特徵）。我過去在俗世家中，對如來的教法不夠恭敬，現在招致了劣弱、遲鈍的根性，導致各種魔障來擾亂惱害我。如今我還沒有聽聞到正法，無量的苦惱常常逼迫著我，希望能夠親眼見到調御師（佛陀），發起過去所種的善根。我今天說出這些真實的話語，面對諸天龍八部（佛教的護法神），請他們證明我這顆真實的心，希望將來獲得真實的果報。愿我憑藉善根的力量，能夠見到最上的人中之尊（佛陀），聽聞正法后獲得神通，像大龍一樣降下甘露法雨。愿我不墮入八難（難以修行佛法的八種障礙）之中，遠離一切慾望的污染，對佛陀常生真誠的仰慕之心，使惡魔的重重障礙無法束縛我。愿我常常在諸佛的處所，親自聽聞並受持正法寶藏，使清凈的修行事業迅速圓滿，通達無邊的佛陀智慧。愿我迅速獲得真實語，以真實語的功德成就佛果，當坐在菩提大道場（覺悟的場所），宣說真實法利益一切眾生。愿我早日與最上諸佛一樣，震動神通力于大千世界，當有無數天眾圍繞時，使獲得利益者心生歡喜。佛陀的神通力不可思議，即使住在虛空中也難以見到，愿以讚歎功德』

【English Translation】 English version At that time, that Bodhisattva Mahasattva (great Bodhisattva), having spoken this verse, went further to the place where the most supreme Buddhas had entered Parinirvana (the final extinction of the Buddha), bowed his head to the ground, tears streaming down his face, circumambulated hundreds of thousands of times, and then stood to one side, and again spoke a gatha (verse): 'Among all sentient beings, the Tathagata (Buddha) has skillfully expounded the most supreme and true Dharma (teachings), I now initiate a true aspiration, wishing to seek the unsurpassed fruit of Bodhi (enlightenment). The Buddha possesses great wisdom and a true Dharma body, now that he has passed away, I can no longer see him, I make a vow to be like the Tathagata, and in the future, attain the various excellent and wonderful marks and characteristics (the glorious features of the Buddha). In the past, in my worldly home, I was not respectful towards the Tathagata's teachings, and now I have brought upon myself inferior and dull faculties, causing various demonic obstacles to come and harass me. Now that I have not yet heard the true Dharma, I am constantly oppressed by immeasurable suffering, I wish to personally see the Tamer (Buddha), and awaken the good roots that I have planted in the past. Today, I speak these true words, facing the eight classes of gods and dragons (Buddhist protectors), may they bear witness to my true heart, and may I attain true results in the future. May I, through the power of good roots, be able to see the most supreme among humans (Buddha), and after hearing the true Dharma, attain supernatural powers, like a great dragon pouring down sweet rain of Dharma. May I not fall into the eight difficulties (eight obstacles to practicing the Dharma), be far from all defilements of desire, always have a sincere heart of reverence for the Buddha, so that the heavy obstacles of evil demons cannot bind me. May I always be in the presence of the Buddhas, personally hear and uphold the treasury of the true Dharma, so that the pure practice may be quickly perfected, and I may understand the boundless wisdom of the Buddhas. May I quickly attain true speech, and through the merit of true speech, attain Buddhahood, and when sitting in the Bodhi Great Assembly (place of enlightenment), expound the true Dharma for the benefit of all sentient beings. May I soon be like the most supreme Buddhas, shake the power of supernatural abilities throughout the great thousand world system, and when countless heavenly beings surround me, may those who receive benefit be joyful. The Buddha's supernatural power is inconceivable, even when dwelling in the void, it is difficult to see, may it be through the merit of praise'

因，　　放凈光明照我等。　　佛神通力無有量，　　慜念有情常顯現，　　以上妙法令我聞，　　億千萬偈嘆無盡。』

「複次菩薩摩訶薩心生歡喜轉復增進，說伽陀曰：

「『若我往昔承記別，　　現生當得成佛道，　　一切有情隨我心，　　所修供養皆圓滿。　　真凈境界不思議，　　求菩提者當趣入，　　眾生若發如是心，　　無量如來常再見。』

「複次舍利子！是菩薩摩訶薩昔曾於諸佛所深種善根親近供養，皆悉成辦無量根力。於此沒已得生天界，二十俱胝劫不墮惡趣，二十俱胝劫不耽五欲之樂。復于往昔親近供養七千如來，於一一如來所廣大成辦諸供養事，為求無上正等正覺，於一切時常修梵行。以是往昔善根力故，得成阿耨多羅三藐三菩提，號曰娑羅樹王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，十號具足出現於世。彼佛會中有諸聲聞皆來集會，復有二十俱胝比丘，與大阿羅漢四萬人俱，諸漏已盡無復煩惱，逮得己利盡諸有結，心得自在到于彼岸。舍利子！彼娑羅樹王如來壽命二十俱胝歲，般涅盤后正法住世滿一萬歲，像法住世亦復如是。全身舍利流佈世間，普遍供養廣作佛事。」

爾時世尊說伽陀曰：

「我於二十俱

【現代漢語翻譯】現代漢語譯本『因為，請放出清凈的光明照耀我們。佛的神通力量是無量的，憐憫眾生，常常顯現。用最殊勝的佛法讓我們聽聞，用億萬偈頌讚嘆也說不盡。』

『再次，菩薩摩訶薩心中生起歡喜，更加精進，說偈頌道：』

『如果我往昔曾被授記，今生應當能夠成就佛道，一切眾生都隨順我的心意，所修的供養都圓滿。真實清凈的境界不可思議，求菩提的人應當趣入，眾生如果發起這樣的心，就能常常見到無量的如來。』

『再次，舍利子（佛陀的十大弟子之一，以智慧著稱）！這位菩薩摩訶薩過去曾在諸佛那裡深深種下善根，親近供養，都成就了無量的根力和功德。在此世結束后，得以往生天界，二十俱胝（俱胝為印度數字單位，一俱胝等於一千萬）劫不墮入惡道，二十俱胝劫不貪戀五欲之樂。又在過去親近供養了七千如來，在每一位如來那裡都廣泛地成就了各種供養之事，爲了求得無上正等正覺，在一切時候都修持清凈的梵行。因為過去善根的力量，得以成就阿耨多羅三藐三菩提（無上正等正覺），號為娑羅樹王如來（娑羅樹是一種樹木，佛陀在此樹下涅槃）、應供（值得受人供養）、正遍知（真正遍知一切）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（能夠調御眾生的人）、天人師（天人和人的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），十號具足，出現在世間。那位佛的法會中有諸聲聞（聽聞佛法而修行的人）都來集會，還有二十俱胝比丘（出家受戒的男子），與四萬大阿羅漢（斷盡煩惱，達到涅槃境界的聖者）在一起，他們都已經斷盡了煩惱，不再有憂愁，獲得了自身的利益，斷盡了各種束縛，心得到自在，到達了彼岸。舍利子！那位娑羅樹王如來的壽命有二十俱胝歲，涅槃后正法住世滿一萬歲，像法住世也同樣如此。全身舍利流佈在世間，普遍接受供養，廣泛地進行佛事。』

這時，世尊說偈頌道：『我於二十俱

【English Translation】 English version 'Because, please release pure light to illuminate us. The Buddha's supernatural power is immeasurable, compassionate to sentient beings, and always manifests. Using the most sublime Dharma to let us hear, even with billions of verses, the praise is endless.'

'Furthermore, the Bodhisattva Mahasattva, with joy arising in his heart, advances further, and speaks the gatha:'

'If I was prophesied in the past, in this life I should be able to achieve Buddhahood, all sentient beings will follow my mind, and all the offerings I make will be complete. The true and pure realm is inconceivable, those seeking Bodhi should enter, if sentient beings generate such a mind, they will often see countless Tathagatas.'

'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This Bodhisattva Mahasattva in the past had deeply planted good roots at the places of many Buddhas, closely approached and made offerings, and all achieved immeasurable roots of power and merit. After this life, he was reborn in the heavenly realms, for twenty kotis (a koti is an Indian numerical unit, one koti equals ten million) of kalpas (an eon) he did not fall into evil paths, and for twenty kotis of kalpas he did not indulge in the pleasures of the five desires. Also in the past, he closely approached and made offerings to seven thousand Tathagatas, at each Tathagata's place he extensively accomplished various offerings, in order to seek the unsurpassed, right and perfect enlightenment, at all times he practiced pure conduct. Because of the power of past good roots, he was able to achieve Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment), and was named Sal Tree King Tathagata (the Sal tree is a type of tree, under which the Buddha entered Nirvana), Arhat (worthy of offerings), Samyak-sambuddha (truly knows everything), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (understands everything in the world), Anuttara (unsurpassed person), Purusa-damya-sarathi (able to tame sentient beings), Sasta deva-manusyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the most respected one in the world), possessing all ten titles, appearing in the world. In that Buddha's assembly, all the Shravakas (those who hear the Dharma and practice) came together, and there were also twenty kotis of Bhikshus (ordained monks), together with forty thousand great Arhats (saints who have ended their afflictions and reached Nirvana), they had all ended their afflictions, no longer had worries, obtained their own benefits, ended all bonds, their minds were free, and they reached the other shore. Shariputra! The lifespan of that Sal Tree King Tathagata was twenty kotis of years, after his Nirvana, the true Dharma remained in the world for ten thousand years, and the semblance Dharma also remained for the same period. The whole body relics were distributed in the world, universally receiving offerings, and extensively performing Buddhist activities.'

At that time, the World Honored One spoke the gatha: 'I in twenty kotis'

胝劫，　　不曾墮于諸惡趣，　二十俱胝劫數中，　　亦不耽著於五欲。　七千如來當住世，　　于彼時中般涅盤，　修梵行故得成就，　　常與有情獲法欲。　今我得成菩提道，　　故號娑羅王如來，　二十俱胝劫數中，　　安立有情菩提果。　覺悟菩提最上因，　　饒益一切有情故，　二十俱胝歲數中，　　當爲有情常說法。　常與四十俱胝眾，　　同坐道場宣正法，　諸漏已盡悉無餘，　　獲得涅盤殊妙果。　三世如來身舍利，　　我嘗建塔六十千，　復立俱胝數寶幢，　　于萬年中伸供養。　正法住世一萬歲，　　諸有智者獲利益，　清凈妙音宣演時，　　普獲聞者心歡喜。

「複次舍利子！菩薩摩訶薩圓滿清凈戒行，於一切有情而生對治，于父母所不生貪愛；于諸有情發起對治，于諸欲境不生耽著。菩薩摩訶薩，云何是欲法？云何對治法？欲法者，謂眼觀色慾、耳聽聲欲、鼻嗅香欲、舌了味欲、身著觸欲，而生和合，於此和合而生耽著，是名欲法。既生耽著而被纏縛，于諸纏縛生決定想；此纏縛法畢竟虛假，由貪迷故深樂纏縛。此纏縛法總有三種，謂淺、深、極深，諸有情等應當遠離此纏縛法。又色是纏縛，聲、香、味、觸皆是纏縛。云何色是纏縛？所謂成就身命色故，

【現代漢語翻譯】現代漢語譯本在無數劫的時間裡，我從未墮入各種惡道。在二十俱胝（俱胝：印度計數單位，一俱胝等於一千萬）劫的時間裡，我也不會沉溺於五欲（色、聲、香、味、觸）。將有七千如來住世，在他們涅槃之時，我因修行梵行而獲得成就，常與眾生分享佛法。如今我已成就菩提之道，因此號為娑羅王如來。在二十俱胝劫的時間裡，我將幫助眾生安立菩提果位。爲了覺悟菩提最上的因，爲了利益一切眾生，在二十俱胝年的時間裡，我將常為眾生說法。我常與四十俱胝的眾生，一同坐在道場宣講正法，所有煩惱都已斷盡，沒有剩餘，獲得涅槃殊勝的果位。我曾為三世如來的舍利，建造了六萬座佛塔，又豎立了俱胝數的寶幢，在萬年中進行供養。正法住世一萬年，有智慧的人將獲得利益，當清凈美妙的佛音宣講時，所有聽聞者都會心生歡喜。

『此外，舍利子！菩薩摩訶薩圓滿清凈戒行，對一切眾生生起對治之心，對父母不生貪愛；對一切眾生髮起對治，對各種慾望不生執著。菩薩摩訶薩，什麼是欲法？什麼是對治法？欲法是指，眼睛看到色慾、耳朵聽到聲欲、鼻子聞到香欲、舌頭嚐到味欲、身體接觸到觸欲，而產生和合，對這種和合產生執著，這就是欲法。一旦產生執著就會被纏縛，對這些纏縛產生堅定的想法；這些纏縛之法終究是虛假的，因為貪戀迷惑而深深地喜歡纏縛。這些纏縛之法總共有三種，即淺、深、極深，一切眾生都應當遠離這些纏縛之法。此外，色是纏縛，聲、香、味、觸也都是纏縛。為什麼說色是纏縛呢？因為執著于成就身體和生命之色。』

【English Translation】 English version Through countless kalpas, I have never fallen into any evil realms. For twenty kotis (koti: an Indian unit of counting, one koti equals ten million) of kalpas, I will not be attached to the five desires (form, sound, smell, taste, touch). There will be seven thousand Tathagatas dwelling in the world, and at the time of their Nirvana, I, having cultivated pure conduct, will attain enlightenment, and will always share the Dharma with sentient beings. Now that I have attained the path of Bodhi, I am therefore called the Salaraja Tathagata. For twenty kotis of kalpas, I will help sentient beings establish the fruit of Bodhi. To awaken to the supreme cause of Bodhi, and to benefit all sentient beings, For twenty kotis of years, I will constantly preach the Dharma to sentient beings. I will always sit in the Bodhimanda with forty kotis of beings, proclaiming the true Dharma, All defilements will be exhausted, with nothing remaining, and I will attain the supreme fruit of Nirvana. I have built sixty thousand stupas for the relics of the Tathagatas of the three times, And erected kotis of jeweled banners, making offerings for ten thousand years. The true Dharma will abide in the world for ten thousand years, and those with wisdom will gain benefit, When the pure and wonderful sound of the Dharma is proclaimed, all who hear it will rejoice in their hearts.

'Furthermore, Shariputra! A Bodhisattva Mahasattva perfects pure conduct, generates antidotes towards all sentient beings, does not generate attachment towards parents; generates antidotes towards all sentient beings, does not generate attachment towards various desires. Bodhisattva Mahasattva, what are the laws of desire? What are the antidotal laws? The laws of desire refer to the eyes seeing forms, the ears hearing sounds, the nose smelling scents, the tongue tasting flavors, and the body touching sensations, which produce a union, and attachment arises from this union, this is called the laws of desire. Once attachment arises, one becomes bound, and one develops a firm idea about these bonds; these bonds are ultimately false, and due to greed and delusion, one deeply enjoys these bonds. These bonds are generally of three types, namely shallow, deep, and extremely deep, and all sentient beings should stay away from these bonds. Furthermore, form is a bond, and sound, smell, taste, and touch are all bonds. Why is form a bond? Because one is attached to the form of achieving body and life.'

生於我想、補特伽羅想、壽者想、常想、不壞想、決定不變想、塵境物想、薩伽羅想、五蘊想，此等皆是色法纏縛。又色是纏縛，成就身命色法故，所謂世間諸有欲法，愛著身命妻孥眷屬，是名色法纏縛。乃至觸欲皆是纏縛，諸有染緣而漸成就，諸不善業而皆積集，耽著諸欲不能暫舍。舍利子！云何是欲無過失？謂潔白清凈欲無過失，然于惡趣不生愛著。云何于惡趣中不生愛著？謂欲無過失。舍利子！諸有情等於諸欲事而常親近，無有少分不曾暫舍，由此業報遍受苦果。舍利子！于千世界次第伺察遍觀察已，諸惡朋友無有一人可比于妻。何以故？舍利子！一切有情由愚癡故，諸有智者而常譭棄，是故當知顯現正法。諸無智者而常攝受，是故當知顯現非法諸有為法。男女妻妾互相耽著而生愛樂，邪道攝受男女妻妾數數愛取，障難出離、障難持戒、障難修定、障難生天、障難涅盤、障難一切潔白之法，又復攝受奴婢眷屬，以要言之，又或攝受惡友，為地獄、餓鬼、畜生之所攝受。又復攝受男女妻妾，即彼攝受一切雜染諸不善根。又復攝受男女妻妾乃至飲食，盡其邊際而為障礙：欲見如來而為障礙、欲聞正法而為障礙、欲近聖眾而為障礙。佛之知見清凈潔白之法，一切聖眾，由障礙故皆不能見。於時分中欲求成就而為障礙，

【現代漢語翻譯】現代漢語譯本：執著于『我』的念頭（生於我想），執著于『補特伽羅』（補特伽羅想，指個體或靈魂）的念頭，執著于『壽命』的念頭（壽者想），執著于『常』的念頭（常想），執著于『不壞』的念頭（不壞想），執著于『決定不變』的念頭（決定不變想），執著于『塵境』的念頭（塵境物想），執著于『薩伽羅』（薩伽羅想，指大海，這裡指廣闊無邊的執著）的念頭，執著于『五蘊』的念頭（五蘊想），這些都是被色法所束縛。而且，色法本身就是一種束縛，因為它成就了身命的色法，也就是世間所有對慾望的執著，貪愛身命、妻子、兒女和眷屬，這被稱為色法的束縛。乃至對觸覺的慾望也都是束縛，這些染污的因緣逐漸成就，各種不善的業也因此積累，沉溺於各種慾望而不能暫時捨棄。舍利子！什麼是沒有過失的慾望呢？那就是潔白清凈的慾望，沒有過失，並且不會對惡趣產生貪愛。如何才能不對惡趣產生貪愛呢？那就是慾望沒有過失。舍利子！眾生對於各種慾望之事常常親近，沒有絲毫的片刻捨棄，因此，他們會因業報而普遍承受痛苦的果報。舍利子！在千世界中依次觀察，遍觀之後，沒有一個惡友可以比得上妻子。為什麼呢？舍利子！一切眾生因為愚癡的緣故，常常譭棄有智慧的人，所以應當知道，這是在顯現正法。而那些沒有智慧的人常常攝受，所以應當知道，這是在顯現非法。男女夫妻之間互相沉溺於愛慾，被邪道所攝受，男女夫妻之間數數地愛戀和執取，障礙了出離，障礙了持戒，障礙了修定，障礙了生天，障礙了涅槃，障礙了一切潔白之法。又攝受奴婢眷屬，總而言之，又或者攝受惡友，這些都會被地獄、餓鬼、畜生所攝受。又攝受男女妻妾，就是攝受一切雜染的不善根。又攝受男女妻妾乃至飲食，直到邊際都成為障礙：想要見到如來成為障礙，想要聽聞正法成為障礙，想要親近聖眾成為障礙。佛的知見、清凈潔白之法，以及一切聖眾，都因為這些障礙而不能見到。在時機成熟時想要成就也會成為障礙。

【English Translation】 English version: The thought of 'I' (生於我想), the thought of 'Pudgala' (補特伽羅想, referring to an individual or soul), the thought of 'lifespan' (壽者想), the thought of 'permanence' (常想), the thought of 'indestructibility' (不壞想), the thought of 'fixed and unchanging' (決定不變想), the thought of 'sense objects' (塵境物想), the thought of 'Sagara' (薩伽羅想, referring to the ocean, here meaning boundless attachment), the thought of 'the five aggregates' (五蘊想), all these are bound by the form realm. Moreover, form itself is a bondage, because it establishes the form of body and life, that is, all worldly desires, attachment to body and life, wives, children, and relatives, which is called the bondage of form. Even the desire for touch is a bondage, these defiled conditions gradually come to fruition, and various unwholesome karmas accumulate, indulging in various desires and unable to temporarily let go. Shariputra! What is desire without fault? It is pure and immaculate desire, without fault, and without attachment to the evil realms. How can one not be attached to the evil realms? It is when desire is without fault. Shariputra! Sentient beings are constantly close to various desires, without even a moment of letting go, therefore, they will universally receive the painful consequences of their karma. Shariputra! After observing and examining the thousand worlds in order, there is no evil friend that can compare to a wife. Why is that? Shariputra! All sentient beings, due to ignorance, often reject the wise, therefore, it should be known that this is the manifestation of the true Dharma. Those without wisdom often embrace, therefore, it should be known that this is the manifestation of non-Dharma. Men and women are mutually indulged in love and desire, being embraced by the wrong path, men and women repeatedly love and grasp each other, obstructing liberation, obstructing the keeping of precepts, obstructing the practice of meditation, obstructing rebirth in heaven, obstructing Nirvana, obstructing all pure and immaculate Dharmas. Furthermore, embracing servants and relatives, in short, or embracing evil friends, these will be embraced by hell, hungry ghosts, and animals. Furthermore, embracing men and women, wives and concubines, is embracing all defiled unwholesome roots. Furthermore, embracing men and women, wives and concubines, even food, to the very end, becomes an obstacle: wanting to see the Tathagata becomes an obstacle, wanting to hear the true Dharma becomes an obstacle, wanting to be close to the Sangha becomes an obstacle. The Buddha's knowledge, the pure and immaculate Dharma, and all the Sangha, are unable to be seen due to these obstacles. Wanting to achieve something when the time is right also becomes an obstacle.

求七聖財而為障礙，于不正信法返生攝受，乃至破戒慳吝惡慧無慚無愧皆悉攝受，于非七聖財返生攝受。又復攝受男女妻妾，即彼攝受疾病瘡疣疼痛猛火毒蛇諸苦。又復攝受男女妻妾所住舍宅，猶如冢間，于其冢間發悲號聲，無諸親友乃生聽受，增長癡迷。是虛幻法，于諸善法而為障礙。以要言之，舍利子！破戒之人諸有惡法，如世霜雹毀一切物，破壞善法亦復如是。又復耽著男女妻妾，如貪味人舐于利劍，食熱鐵團諸不凈物。又身垢穢，以貪著故用香花燈涂而自供養，如地獄中極大苦器而自嚴飾。又復于諸奴婢攝受驅使，又復攝受黑瘦惡人種種譭棄，又復攝受駝驢豬狗種種畜類，即是攝受一切苦惱。又復攝受男女妻妾者，舍利子！決定寧入千逾繕那極大猛焰熱鐵城中，不應攝受父母男女妻妾。常起如是染愛之心即便墮落，何況領受諸觸境事。何以故？諸苦所因，以貪染法為諸根本，損害善法根本、憂悲苦惱根本、繫縛善法根本、穢惡根本、生盲根本，而非慧眼潔白根本。如常履踐熱鐵地上，悉令是人墮落邪道。以何因緣說名為妻？妻所作為，如負重擔而能忍受，又甘領納任持重擔，長時不捨受諸苦惱，逼迫身心為其損害；如是因緣說名為妻。如是有情，由起愛故返為奴僕，由耽著故不得自在，被諸打縛皆悉信伏，倍

【現代漢語翻譯】現代漢語譯本貪求七聖財（指信、戒、慚、愧、聞、施、慧七種聖潔的財富）反而成為障礙，對於不正信的法反而產生執著，乃至破戒、慳吝、惡慧、無慚無愧都全部執著，對於非七聖財反而產生執著。又執著于男女妻妾，就等於執著于疾病、瘡疣、疼痛、猛火、毒蛇等各種痛苦。又執著于男女妻妾所居住的房屋，就像身處墳墓之間，在墳墓間發出悲號的聲音，沒有親友聽聞，反而增長癡迷。這些都是虛幻的法，對於各種善法構成障礙。總而言之，舍利子！破戒之人所擁有的各種惡法，就像世間的霜雹摧毀一切事物一樣，破壞善法也是如此。又沉溺於男女妻妾，就像貪圖美味的人舔舐利劍，食用滾燙的鐵丸等不潔之物。又自身污穢，因為貪著的緣故用香花燈塗抹供養自己，就像在地獄中使用極大的苦器來裝飾自己。又執著于奴婢，驅使他們，又執著于黑瘦醜陋的人，各種譭謗，又執著于駱駝、驢、豬、狗等各種畜生，這就等於執著於一切苦惱。又執著于男女妻妾，舍利子！寧願進入千逾繕那（古印度長度單位）的巨大猛火熱鐵城中，也不應該執著于父母、男女、妻妾。常常生起這樣的染愛之心就會墮落，何況是領受各種觸境之事。為什麼呢？各種痛苦的根源，是以貪染法為根本，損害善法的根本、憂悲苦惱的根本、束縛善法的根本、污穢的根本、生盲的根本，而不是慧眼潔白的根本。就像常常踩在滾燙的鐵地上，都會使這個人墮落邪道。因為什麼因緣說名為妻呢？妻子所做的事情，就像揹負重擔而能忍受，又甘願領受並承擔重擔，長時間不捨棄，遭受各種苦惱，逼迫身心，對其造成損害；因為這樣的因緣所以說名為妻。像這樣的有情，因為生起愛慾反而成為奴僕，因為沉溺執著而不得自在，被各種打罵束縛都信服，更加 English version Craving the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, and wisdom) becomes an obstacle, and one develops attachment to unwholesome teachings, even embracing breaking precepts, stinginess, evil wisdom, shamelessness, and lack of remorse, thus developing attachment to what is not the seven noble treasures. Furthermore, attachment to men, women, wives, and concubines is equivalent to attachment to diseases, sores, pain, raging fires, poisonous snakes, and all kinds of suffering. Moreover, attachment to the dwellings of men, women, wives, and concubines is like being in a graveyard, where one emits cries of sorrow, with no relatives to hear, only increasing delusion. These are illusory dharmas that obstruct all wholesome dharmas. In short, Shariputra! The various evil dharmas of a person who breaks precepts are like frost and hail that destroy everything in the world, similarly destroying wholesome dharmas. Furthermore, indulging in men, women, wives, and concubines is like a person craving flavors licking a sharp sword, eating hot iron balls, and other impure things. Moreover, one's own body is defiled, and due to attachment, one adorns oneself with fragrant flowers and lamps, like using great instruments of suffering in hell to decorate oneself. Furthermore, one is attached to and commands servants, and is attached to dark, thin, and ugly people, various forms of slander, and is attached to various animals like camels, donkeys, pigs, and dogs, which is equivalent to attachment to all suffering. Furthermore, regarding attachment to men, women, wives, and concubines, Shariputra! It is better to enter a great city of raging fire and hot iron, thousands of yojanas (ancient Indian unit of length) in size, than to be attached to parents, men, women, wives, and concubines. Constantly arising such defiled love will lead to downfall, let alone experiencing various sensory objects. Why is this so? The root of all suffering is based on defiled attachment, which is the root of harming wholesome dharmas, the root of sorrow and suffering, the root of binding wholesome dharmas, the root of defilement, the root of blindness, and not the root of the pure eye of wisdom. Just like constantly treading on hot iron ground, it will cause that person to fall into evil paths. For what reason is one called a 'wife'? The actions of a wife are like bearing a heavy burden and being able to endure it, and willingly accepting and carrying the burden, not abandoning it for a long time, enduring various sufferings, forcing the body and mind, causing harm; for this reason, one is called a 'wife'. Such sentient beings, due to arising love, become slaves, and due to indulgence and attachment, they are not free, and are submissive to all beatings and bindings, even more so.

【English Translation】 Modern Chinese translation 貪求七聖財（指信、戒、慚、愧、聞、施、慧七種聖潔的財富）反而成為障礙，對於不正信的法反而產生執著，乃至破戒、慳吝、惡慧、無慚無愧都全部執著，對於非七聖財反而產生執著。又執著于男女妻妾，就等於執著于疾病、瘡疣、疼痛、猛火、毒蛇等各種痛苦。又執著于男女妻妾所居住的房屋，就像身處墳墓之間，在墳墓間發出悲號的聲音，沒有親友聽聞，反而增長癡迷。這些都是虛幻的法，對於各種善法構成障礙。總而言之，舍利子！破戒之人所擁有的各種惡法，就像世間的霜雹摧毀一切事物一樣，破壞善法也是如此。又沉溺於男女妻妾，就像貪圖美味的人舔舐利劍，食用滾燙的鐵丸等不潔之物。又自身污穢，因為貪著的緣故用香花燈塗抹供養自己，就像在地獄中使用極大的苦器來裝飾自己。又執著于奴婢，驅使他們，又執著于黑瘦醜陋的人，各種譭謗，又執著于駱駝、驢、豬、狗等各種畜生，這就等於執著於一切苦惱。又執著于男女妻妾，舍利子！寧願進入千逾繕那（古印度長度單位）的巨大猛火熱鐵城中，也不應該執著于父母、男女、妻妾。常常生起這樣的染愛之心就會墮落，何況是領受各種觸境之事。為什麼呢？各種痛苦的根源，是以貪染法為根本，損害善法的根本、憂悲苦惱的根本、束縛善法的根本、污穢的根本、生盲的根本，而不是慧眼潔白的根本。就像常常踩在滾燙的鐵地上，都會使這個人墮落邪道。因為什麼因緣說名為妻呢？妻子所做的事情，就像揹負重擔而能忍受，又甘願領受並承擔重擔，長時間不捨棄，遭受各種苦惱，逼迫身心，對其造成損害；因為這樣的因緣所以說名為妻。像這樣的有情，因為生起愛慾反而成為奴僕，因為沉溺執著而不得自在，被各種打罵束縛都信服，更加 English translation Craving the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, and wisdom) becomes an obstacle, and one develops attachment to unwholesome teachings, even embracing breaking precepts, stinginess, evil wisdom, shamelessness, and lack of remorse, thus developing attachment to what is not the seven noble treasures. Furthermore, attachment to men, women, wives, and concubines is equivalent to attachment to diseases, sores, pain, raging fires, poisonous snakes, and all kinds of suffering. Moreover, attachment to the dwellings of men, women, wives, and concubines is like being in a graveyard, where one emits cries of sorrow, with no relatives to hear, only increasing delusion. These are illusory dharmas that obstruct all wholesome dharmas. In short, Shariputra! The various evil dharmas of a person who breaks precepts are like frost and hail that destroy everything in the world, similarly destroying wholesome dharmas. Furthermore, indulging in men, women, wives, and concubines is like a person craving flavors licking a sharp sword, eating hot iron balls, and other impure things. Moreover, one's own body is defiled, and due to attachment, one adorns oneself with fragrant flowers and lamps, like using great instruments of suffering in hell to decorate oneself. Furthermore, one is attached to and commands servants, and is attached to dark, thin, and ugly people, various forms of slander, and is attached to various animals like camels, donkeys, pigs, and dogs, which is equivalent to attachment to all suffering. Furthermore, regarding attachment to men, women, wives, and concubines, Shariputra! It is better to enter a great city of raging fire and hot iron, thousands of yojanas (ancient Indian unit of length) in size, than to be attached to parents, men, women, wives, and concubines. Constantly arising such defiled love will lead to downfall, let alone experiencing various sensory objects. Why is this so? The root of all suffering is based on defiled attachment, which is the root of harming wholesome dharmas, the root of sorrow and suffering, the root of binding wholesome dharmas, the root of defilement, the root of blindness, and not the root of the pure eye of wisdom. Just like constantly treading on hot iron ground, it will cause that person to fall into evil paths. For what reason is one called a 'wife'? The actions of a wife are like bearing a heavy burden and being able to endure it, and willingly accepting and carrying the burden, not abandoning it for a long time, enduring various sufferings, forcing the body and mind, causing harm; for this reason, one is called a 'wife'. Such sentient beings, due to arising love, become slaves, and due to indulgence and attachment, they are not free, and are submissive to all beatings and bindings, even more so.

生欽仰隨諸走使；如是因緣說名為妻。若具足說廣大無量。舍利子！又重擔者，所謂五蘊——色、受、想、行、識——而此五蘊名大重擔，不能棄捨。男女妻妾宿因緣故而為眷屬。舍利子！此為破戒緣、壞正行緣、不正見緣、樂飲食緣、地獄餓鬼畜生緣，作勝慧障、閉涅盤門，以是因緣集一切苦，說此名為宿因眷屬。

「又舍利子！母之種族亦多過失。說此種族無量無邊幻化等事，有人隨順則生過失。諸有魔事如在掌中，波旬眷屬及諸魔女種種幻惑多種過失，以輕掉心、侮戲心、顛狂心、猿猴心，善能顯現如是幻惑。以是因緣故，說名為母之種族。舍利子！又此幻惑亦名聚落，而建王城四衢道陌，人民世界廣大無量不可思議。以是因緣故，說名為幻惑聚落。舍利子！如是幻惑諸欲過失應墮惡趣。舍利子！譬如幻師作幻惑事，而於眾中備諸幻具，廣能顯現種種幻事，女人幻惑亦復如是。舍利子！世間有情見彼女人而被纏縛，或時聞聲、或時手觸、或時歌舞起心愛著、或時和合起諸幻惑、或時啼泣，行住坐臥於一切處悉被纏縛，供給走使返為奴僕。舍利子！譬如世間成熟苗稼，遭大雨雹之所損壞。舍利子！母之種族亦復如是，而能損壞夫之種族，亦能損壞一切潔白之法。舍利子！諸欲過失應墮惡趣，一切愚夫不能了

【現代漢語翻譯】現代漢語譯本（丈夫）生起欽慕之心，隨從（妻子）使喚；這樣的因緣關係就稱為妻子。如果詳細來說，（這種關係）廣大無量。舍利子！又，重擔是指五蘊——色（物質）、受（感受）、想（思維）、行（意志）、識（意識）——這五蘊被稱為大重擔，難以捨棄。男女之間的夫妻關係，是由於宿世的因緣而成為眷屬。舍利子！這是破戒的因緣、破壞正行的因緣、產生不正見的因緣、貪圖飲食的因緣、墮入地獄、餓鬼、畜生道的因緣，是產生殊勝智慧的障礙、關閉涅槃之門的因緣，因為這些因緣而聚集一切痛苦，所以說這是宿世因緣的眷屬。「又，舍利子！母親的種族也有很多過失。說這種種族有無量無邊的幻化等事，有人隨順就會產生過失。各種魔事就像在掌中一樣，波旬（魔王）的眷屬以及各種魔女，用種種幻術迷惑人，產生多種過失，用輕浮的心、侮辱的心、顛狂的心、像猿猴一樣的心，善於顯現這樣的幻惑。因為這些因緣，所以稱為母親的種族。舍利子！這種幻惑也稱為聚落，它建立起王城、四通八達的街道，人民世界廣大無量，不可思議。因為這些因緣，所以稱為幻惑聚落。舍利子！這樣的幻惑和各種慾望的過失，應該墮入惡道。舍利子！譬如幻術師表演幻術，在眾人面前準備各種幻術道具，廣泛地顯現各種幻象，女人的幻惑也是如此。舍利子！世間眾生見到女人就被纏縛，有時聽到聲音、有時被手觸控、有時因歌舞而生起愛戀、有時因交合而生起各種幻惑、有時因啼哭而生起憐憫，無論行住坐臥，在一切處都被纏縛，供其使喚，反倒成為奴僕。舍利子！譬如世間成熟的莊稼，被大雨冰雹所損壞。舍利子！母親的種族也是如此，能夠損壞丈夫的種族，也能夠損壞一切清凈的善法。舍利子！各種慾望的過失應該墮入惡道，一切愚癡的人都不能了知。」

【English Translation】 English version （The husband） develops admiration and follows the commands of (the wife); such a causal relationship is called a wife. If described in detail, (this relationship) is vast and immeasurable. Shariputra! Furthermore, the heavy burden refers to the five aggregates—rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness)—these five aggregates are called a great heavy burden, difficult to abandon. The relationship between husband and wife is due to past karmic connections, thus becoming family members. Shariputra! This is the cause of breaking precepts, the cause of destroying right conduct, the cause of generating wrong views, the cause of craving for food and drink, the cause of falling into hell, the realm of hungry ghosts, and the animal realm. It is an obstacle to the arising of superior wisdom and a cause of closing the door to Nirvana. Because of these causes, all suffering is accumulated, and this is why it is called a family bound by past karma. 「Moreover, Shariputra! The lineage of mothers also has many faults. It is said that this lineage has countless illusions and transformations, and those who follow them will incur faults. Various demonic activities are like being in the palm of one's hand. The retinue of Mara (the demon king) and various demonesses use various illusions to confuse people, causing many faults. With a frivolous mind, an insulting mind, a deranged mind, and a mind like a monkey, they are adept at manifesting such illusions. Because of these causes, it is called the lineage of mothers. Shariputra! These illusions are also called settlements, which establish royal cities, crossroads, and streets. The world of people is vast, immeasurable, and inconceivable. Because of these causes, it is called a settlement of illusions. Shariputra! Such illusions and the faults of various desires should lead to the evil realms. Shariputra! For example, a magician performs illusions, preparing various illusionary props in front of the crowd, widely displaying various illusions. The illusions of women are also like this. Shariputra! Sentient beings in the world, upon seeing women, become entangled. Sometimes they are entangled by hearing their voices, sometimes by being touched by their hands, sometimes by developing love through their singing and dancing, sometimes by developing various illusions through intercourse, and sometimes by developing pity through their weeping. Whether walking, standing, sitting, or lying down, they are entangled in all places, serving them and becoming their slaves. Shariputra! For example, ripe crops in the world are damaged by heavy rain and hail. Shariputra! The lineage of mothers is also like this, capable of damaging the lineage of husbands and also capable of damaging all pure and virtuous dharmas. Shariputra! The faults of various desires should lead to the evil realms, and all foolish people are unable to understand.」

知，而返攝受妻妾眷屬。舍利子！此諸菩薩于諸欲過失無義利事，以方便力而能遠離。云何一切愚夫異生，棄背正法返生愚癡非丈夫想？應於一切佛菩薩摩訶薩所作大丈夫想，應當棄捨非丈夫想，不應生諸瞋恚之想，于諸善趣作大丈夫起諸正行，不于惡趣作非丈夫起諸邪行，不于地獄、餓鬼、畜生起諸趣向，不于破戒起諸趣向，不樂於破戒眾中而暫安住，唯樂於最上最勝一切無上正法無障無礙佛慧而起趣向，而樂對治諸不善法起諸趣向：『愿我當來作師子吼，不樂隨順諸不善法作異獸吼。愿我當來如佛顯現金色之身，不作異生凡夫之身。常為世間導善之首。又於人中無諸險難，安然寢膳無所乏少，常得清凈諸妙飲食皆悉豐足，亦不厭舍世間粗糲飲食。常愿于寂靜處修習禪定，速得成就最上最勝妙三摩地，專注一境遠離動亂諸惑障染，常得遊戲諸佛定門，亦復遠離聲聞緣覺諸有定門，不樂依止一切愚夫異生諸有定門。亦不樂著色、受、想行、識五蘊而住，不樂依止地、水、火、風、空、識而住，不樂依止欲界、色界、無色界而住，亦不樂於此界他界而住。雖復于彼見聞覺知妙觸境界及所證得寂靜思惟，亦復不樂依止而住。愿常依止如實靜慮之者，雖樂修定于自他身常無損害。愿常圓滿佛之智慧，所有欲界諸有為事悉不願

樂。』舍利子！菩薩摩訶薩智者有四種出離法。何等為四？一者出離欲界，二者出離一切有情界，三者出離知恩不報而不親近，四者出離一切苦行；應當發起此之四種出離之法。舍利子！菩薩摩訶薩住惡趣中，見諸殊妙母之種族亦不發起貪愛之心，應當發起四種之想。何等為四？一者損減想，二者險難想，三者便利不凈想，四者膿血穢污想。舍利子！菩薩摩訶薩住惡趣中，又應發起三種之想。何等為三？一者如母想，二者如妹想，三者親女想；應當發起此三種想。如是舍利子！菩薩摩訶薩而常善說修習思惟，及諸經典悉應信受。我觀世間無有一人，于無量劫來非母能生、非父能育。至於一切有情循環養育，一切有情亦悉曾為我之父母，或於往昔曾名為母，至於今生返名為婦。彼諸行人應當修學，與諸愚夫異生，我當住于不相違行。如是行相隨順於此。貪愛為心，內心專注作是思惟。所謂貪愛之心，彼云何見生與未生？若或貪愛眼中諸色，彼諸行人內心堅固。應當伺察于自眼中而生愛著。云何眼中而生見見？云何自性而見自性？云何自眼而見自眼？如是自眼四大所成，仗眾緣故而非自性，既非自性而生愛著，愛著之心亦非自性。何以故？彼性非有、此心亦無，由差別故而生愛著。諸愚夫異生由不了故住無分別，我今樂住

【現代漢語翻譯】現代漢語譯本：『舍利子！菩薩摩訶薩（菩薩中的大修行者）的智者有四種出離法。哪四種呢？第一是出離欲界（充滿慾望的境界），第二是出離一切有情界（所有有生命存在的境界），第三是出離知恩不報而不親近（遠離那些知恩不報的人），第四是出離一切苦行（極端痛苦的修行）；應當發起這四種出離之法。舍利子！菩薩摩訶薩即使身處惡趣（充滿痛苦的境界）中，見到那些美好的母親的種族，也不會生起貪愛之心，應當發起四種想法。哪四種呢？第一是損減想（認為其會衰敗），第二是險難想（認為其充滿危險），第三是便利不凈想（認為其不乾淨），第四是膿血穢污想（認為其充滿膿血污穢）。舍利子！菩薩摩訶薩身處惡趣中，還應發起三種想法。哪三種呢？第一是如母想（視其如母親），第二是如妹想（視其如姐妹），第三是親女想（視其如女兒）；應當發起這三種想法。像這樣，舍利子！菩薩摩訶薩應當經常善說、修習、思惟，並且所有經典都應當信受。我觀察世間，沒有一個人在無量劫以來不是由母親所生、由父親所養育的。至於一切有情眾生循環養育，一切有情眾生也都曾是我的父母，或者在過去曾是我的母親，到了今生反而成了我的妻子。那些修行的人應當學習，與那些愚癡的凡夫俗子不同，我應當安住于不相違背的修行。這樣的修行方式是順應於此的。以貪愛為心，內心專注地這樣思惟。所謂貪愛之心，他們是如何看待生與未生的呢？如果貪愛眼中所見的各種顏色，那些修行的人內心應當堅定。應當觀察自己眼中所產生的愛著。眼中是如何產生見見的呢？自性是如何見到自性的呢？自己的眼睛是如何看到自己的眼睛的呢？像這樣，自己的眼睛是由四大（地、水、火、風）所構成，依靠各種因緣而不是自性，既然不是自性卻產生愛著，愛著之心也不是自性。為什麼呢？因為它的本性並非真實存在，這個心也並非真實存在，由於差別而產生愛著。那些愚癡的凡夫俗子由於不瞭解而安住于沒有分別的狀態，我現在樂於安住于

【English Translation】 English version: 『Shariputra! A Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) who is wise has four kinds of detachment. What are the four? First, detachment from the desire realm (the realm full of desires); second, detachment from all sentient beings』 realms (all realms where living beings exist); third, detachment from those who are ungrateful and do not associate with them; fourth, detachment from all ascetic practices (extreme painful practices); one should initiate these four kinds of detachment. Shariputra! Even if a Bodhisattva Mahasattva dwells in an evil realm (a realm full of suffering), upon seeing the beautiful races of mothers, they will not give rise to a mind of craving, and should initiate four thoughts. What are the four? First, the thought of decline (thinking they will decay); second, the thought of danger (thinking they are full of danger); third, the thought of convenience and impurity (thinking they are unclean); fourth, the thought of pus and blood filth (thinking they are full of pus and blood filth). Shariputra! When a Bodhisattva Mahasattva dwells in an evil realm, they should also initiate three thoughts. What are the three? First, the thought of a mother (viewing them as a mother); second, the thought of a sister (viewing them as a sister); third, the thought of a daughter (viewing them as a daughter); one should initiate these three thoughts. Like this, Shariputra! A Bodhisattva Mahasattva should always speak well, practice, contemplate, and all scriptures should be believed and accepted. I observe the world, and there is no one who, in countless eons, was not born of a mother and raised by a father. As for all sentient beings who nurture each other in cycles, all sentient beings have also been my parents, or in the past were my mother, and in this life have become my wife. Those who practice should learn, and be different from those foolish ordinary people, I should abide in practice that is not contradictory. Such a way of practice is in accordance with this. With craving as the mind, one should focus the mind and think like this. As for the mind of craving, how do they view the born and the unborn? If one craves the various colors seen by the eyes, those who practice should be firm in their minds. One should observe the attachment that arises in one's own eyes. How does seeing arise from seeing in the eyes? How does self-nature see self-nature? How do one's own eyes see one's own eyes? Like this, one's own eyes are composed of the four great elements (earth, water, fire, wind), relying on various conditions and not self-nature, since it is not self-nature, yet attachment arises, the mind of attachment is also not self-nature. Why? Because its nature is not truly existent, this mind is also not truly existent, and attachment arises due to differentiation. Those foolish ordinary people, due to not understanding, abide in a state without differentiation, I now delight in abiding in

有分別中而生進求。何以故？如是色相非功德法，是欲思惟。」

爾時世尊說伽陀曰：

「互相和合為一義，　　此中無有義差別，　亦非內心堅固生，　　由貪愛故名積聚。　云何真實中真實，　　而於四大生愛著，　此法猶如於瓦木，　　是中不生愛樂心。　由我執故生遍計，　　從不真實為積聚，　不真實中貪愛生，　　真實貪愛不可得。　設於十方遍尋求，　　真實貪性不可得，　于不真實計執已，　　貪愛心生還積聚。　彼若如是生伺察，　　循環於此遍推窮，　隨諸增勝推窮時，　　真實貪愛不可得。」

佛說大乘菩薩藏正法經卷第二十三大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十四

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯持戒波羅蜜多品第七之餘

爾時世尊說是偈已告舍利子言：「我今所說，于諸契經展轉增勝，隨順根力應當信解。舍利子！又此眼等，譬如泡沫不可撮摩，于泡沫中無我、無人、無眾生、無壽者、無補特伽羅、無意生、無儒童、無作者亦無受者；如是了知諸法不生，離一切相，此中何有貪愛之者？又此眼等譬如陽焰，一切煩惱貪愛集生，前際

【現代漢語翻譯】現代漢語譯本：因為有分別的念頭，才會產生進一步的追求。這是為什麼呢？因為這些色相併非功德之法，而是慾望和思慮的產物。

這時，世尊說了偈語：

『互相和合成為一個整體，其中並沒有本質的差別，也不是內心堅固不變的產生，而是由於貪愛才被認為是積聚。』『如何在真實之中尋求真實，卻對四大（地、水、火、風）產生愛著呢？這種法就像瓦片和木頭一樣，不應該產生愛戀之心。』『由於我執（對自我的執著）而產生遍計（虛妄分別），從不真實的事物中積聚而來，在不真實的事物中產生貪愛，真實的貪愛是無法得到的。』『即使在十方遍尋，也無法找到真實的貪性，因為執著于不真實的事物，貪愛之心才會產生並積聚。』『如果像這樣去觀察，循環往復地推究，隨著觀察的深入，真實的貪愛是無法得到的。』

《佛說大乘菩薩藏正法經》卷第二十三

《佛說大乘菩薩藏正法經》卷第二十四

西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯持戒波羅蜜多品第七之餘

這時，世尊說完偈語后告訴舍利子（佛陀十大弟子之一，以智慧著稱）說：『我今天所說的，在各種契經（佛經）中是逐漸增進和殊勝的，應該隨順根力（修行能力）去信解。舍利子！又比如這眼睛等，就像泡沫一樣不可觸控，在泡沫中沒有我、沒有人、沒有眾生、沒有壽者、沒有補特伽羅（人）、沒有意生（意念所生）、沒有儒童（童子）、沒有作者也沒有受者；像這樣了知諸法不生，遠離一切相，這裡哪裡會有貪愛的人呢？又比如這眼睛等，就像陽焰（陽光照射下產生的虛幻景象），一切煩惱和貪愛都由此而生，前際（過去）

【English Translation】 English version: Because of having discriminating thoughts, further seeking arises. Why is that? Because these forms are not meritorious dharmas, but rather the products of desire and contemplation.

At that time, the World Honored One spoke in verses:

'When things come together and unite as one, there is no essential difference within them, nor do they arise from a firm and unchanging inner core, but are considered accumulations due to craving.' 'How can one seek truth within the real, yet develop attachment to the four great elements (earth, water, fire, and wind)? This dharma is like tiles and wood, and should not give rise to a heart of attachment.' 'Due to self-grasping (clinging to the self), pervasive conceptualizations (false discriminations) arise, accumulating from unreal things. Craving arises in unreal things, but true craving cannot be found.' 'Even if one searches everywhere in the ten directions, true craving cannot be found, because clinging to unreal things is what causes the heart of craving to arise and accumulate.' 'If one observes in this way, repeatedly investigating and exploring, as the observation deepens, true craving cannot be found.'

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 23

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 24

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robes, Shramana Chen Fa Hu, etc., by imperial decree, from the Western Heaven, the remainder of the Seventh Chapter on the Perfection of Discipline.

At that time, after the World Honored One finished speaking the verses, he said to Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'What I have spoken today is progressively more advanced and superior among the various sutras (Buddhist scriptures), and should be understood and believed according to one's capacity for practice. Shariputra! Furthermore, these eyes, etc., are like bubbles, impossible to grasp. Within the bubbles, there is no self, no person, no sentient being, no life span, no pudgala (person), no mind-born, no child, no creator, and no receiver; understanding that all dharmas are unarisen, and are apart from all characteristics, where is there a person who craves? Furthermore, these eyes, etc., are like a mirage (an illusion created by sunlight), from which all afflictions and cravings arise. The past (the beginning)

后際無我、無人、無眾生、無壽者、無補特伽羅、無意生、無儒童、無作者亦無受者；如是了知諸行不轉，離一切相，此中何有貪愛之者？又此眼等譬如芭蕉，體不實故。于芭蕉中無我、無人乃至離一切相，此中何有貪愛之者？又此眼等譬如幻化，顛倒集生，此幻化中無我、無人乃至離一切相，此中何有貪愛之者？又此眼等猶如夢中，見諸色相非真實故，於此夢中無我、無人乃至離一切相，此中何有貪愛之者？又此眼等猶如谷響，由緣生故。于谷響中無我、無人乃至離一切相，此中何有貪愛之者？又此眼等猶如影像，隨諸業惑之所顯現。此影像中無我、無人乃至離一切相，此中何有貪愛之者？又此眼等譬如浮雲，聚散無定體非究竟。此浮雲中無我、無人乃至離一切相，此中何有貪愛之者？又此眼等，譬如電光剎那變滅，此電光中無我無人，乃至離一切相，此中何有貪愛之者？又此眼等，猶如虛空離我我所，于空法中無我無人，乃至離一切相，此中何有貪愛之者？又此眼等，猶如愚聾無所覺知，又如草木墻壁瓦礫諸非情物無所覺知，而此愚聾非情法中無我無人，乃至離一切相，此中何有貪愛之者？又此眼等，猶如諸行皆流轉故，亦如風鳶假緣和合，此諸行中無我無人，乃至離一切相，此中何有貪愛之者？又此眼等皆是虛

【現代漢語翻譯】現代漢語譯本后際（未來）沒有我、沒有人、沒有眾生、沒有壽者（生命存在的時間）、沒有補特伽羅（個體）、沒有意生（意念所生）、沒有儒童（年輕的修行者）、沒有作者也沒有受者；像這樣了知諸行（一切現象）不流轉，遠離一切相（表象），這裡哪裡會有貪愛的人呢？又這眼等（眼等感官）譬如芭蕉，體性不真實。在芭蕉中沒有我、沒有人乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等譬如幻化，顛倒集生（虛妄的聚合產生），在這幻化中沒有我、沒有人乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等猶如夢中，所見諸色相併非真實，在這夢中沒有我、沒有人乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等猶如谷響（山谷的回聲），由因緣而生。在谷響中沒有我、沒有人乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等猶如影像，隨著諸業惑（業力和迷惑）所顯現。在這影像中沒有我、沒有人乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等譬如浮雲，聚散無定，體性並非究竟。在這浮雲中沒有我、沒有人乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等，譬如電光剎那變滅，在這電光中沒有我、沒有人，乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等，猶如虛空，遠離我及我所（屬於我的事物），在空法中沒有我、沒有人，乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等，猶如愚聾，沒有覺知，又如草木墻壁瓦礫等無情之物，沒有覺知，而在這愚聾無情法中沒有我、沒有人，乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等，猶如諸行（一切現象）皆流轉，也像風箏假借因緣和合，在這諸行中沒有我、沒有人，乃至遠離一切相，這裡哪裡會有貪愛的人呢？又這眼等皆是虛 English version In the future, there is no self, no person, no sentient being, no life-span (duration of existence), no pudgala (individual), no manomaya (mind-made), no kumara (young practitioner), no maker, and no receiver; thus knowing that all phenomena do not transmigrate, are free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a banana tree, their substance is not real. In the banana tree, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like an illusion, arising from inverted aggregation, in this illusion, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a dream, where the forms seen are not real, in this dream, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like an echo in a valley, arising from conditions. In the echo, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a reflection, appearing according to karmic actions and delusions. In this reflection, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like floating clouds, gathering and dispersing without a fixed nature, their substance is not ultimate. In these floating clouds, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a flash of lightning, changing and vanishing in an instant, in this lightning, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like empty space, free from self and what belongs to self, in the dharma of emptiness, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like the deaf and dumb, without awareness, and like grass, trees, walls, tiles, and other inanimate objects, without awareness, and in this deaf and dumb inanimate dharma, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like all phenomena that are in flux, and like a kite that is dependent on conditions coming together, in these phenomena, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are all empty

【English Translation】 In the future, there is no self, no person, no sentient being, no life-span (duration of existence), no pudgala (individual), no manomaya (mind-made), no kumara (young practitioner), no maker, and no receiver; thus knowing that all phenomena do not transmigrate, are free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a banana tree, their substance is not real. In the banana tree, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like an illusion, arising from inverted aggregation, in this illusion, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a dream, where the forms seen are not real, in this dream, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like an echo in a valley, arising from conditions. In the echo, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a reflection, appearing according to karmic actions and delusions. In this reflection, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like floating clouds, gathering and dispersing without a fixed nature, their substance is not ultimate. In these floating clouds, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like a flash of lightning, changing and vanishing in an instant, in this lightning, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like empty space, free from self and what belongs to self, in the dharma of emptiness, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like the deaf and dumb, without awareness, and like grass, trees, walls, tiles, and other inanimate objects, without awareness, and in this deaf and dumb inanimate dharma, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are like all phenomena that are in flux, and like a kite that is dependent on conditions coming together, in these phenomena, there is no self, no person, and so on, up to being free from all characteristics, where is there one who would have attachment? Furthermore, these eyes and other senses are all empty

假，一切不凈之所積聚，此虛假法無我無人，乃至離一切相，此中何有貪愛之者？又此眼等如鏡中像，隨物顯現旋有旋無是破壞法，此映象中無我無人，乃至離一切相，此中何有貪愛之者？又此眼等猶如苦井，老病死苦四蛇二鼠交相侵迫，此苦井中無我無人，乃至離一切相，此中何有貪愛之者？又此眼等無實邊際，浮塵之根死法所侵乃見邊際，此邊際中無我、無人、無眾生、無壽者、無補特伽羅、無意生、無儒童、無作者亦無受者，如是了知離一切相，此中何有貪愛之者？舍利子！蘊處界法亦復如是，若菩薩摩訶薩內心堅固真實相應，永不墮于貪愛法中；若墮貪愛，無有是處。于貪愛法真實厭離，舍利子！是名菩薩摩訶薩戒行清凈。又菩薩摩訶薩如是圓滿清凈戒行，于諸有情不生損害，至於微細有情悉能饒益，亦復不惜軀命，普於一切無所不捨。或受佗恩而能還報，自佗受用悉令圓滿。又菩薩摩訶薩於一切處，寧喪身命，遠離種種邪欲之行；寧喪身命，不以妄語及以兩舌虛誑有情，于自眷屬常生喜足；寧喪身命遠離綺語，常出慈愛柔順之語、決定正直之語，常自護身，于佗塵境不生貪愛；寧喪身命，不生瞋恚，人所毀呰終不傾動，而能忍受諸惡語言；寧喪身命，不生邪見。何以故？歸依諸佛心不退轉，常持禁戒無所毀

【現代漢語翻譯】現代漢語譯本：舍利子，身體是虛假的，是所有不凈之物的聚集。這種虛假的法沒有『我』，沒有『人』，甚至超越了一切表象。在這種情況下，哪裡會有貪愛呢？此外，眼睛等感官就像鏡中的影像，隨著外物的顯現而出現，又隨著外物的消失而消失，是會變化的。這影像中沒有『我』，沒有『人』，甚至超越了一切表象。在這種情況下，哪裡會有貪愛呢？此外，眼睛等感官就像一口苦井，被衰老、疾病、死亡的痛苦，以及四條毒蛇和兩隻老鼠互相侵擾。這苦井中沒有『我』，沒有『人』，甚至超越了一切表象。在這種情況下，哪裡會有貪愛呢？此外，眼睛等感官沒有真實的邊界，只是被浮塵的根源和死亡的法則所侵擾才顯現出邊界。在這邊界中，沒有『我』，沒有『人』，沒有眾生，沒有壽命，沒有補特伽羅（pudgala，指個體），沒有意生（manomaya，意生身），沒有儒童（kumara，童子），沒有作者，也沒有受者。像這樣了知，超越一切表象。在這種情況下，哪裡會有貪愛呢？舍利子！蘊（skandha，五蘊）、處（ayatana，六處）、界（dhatu，十八界）等法也是如此。如果菩薩摩訶薩內心堅定，與真實相應，就永遠不會陷入貪愛之中；如果陷入貪愛，那是不可能的。對於貪愛之法，真正地厭離。舍利子！這被稱為菩薩摩訶薩的戒行清凈。此外，菩薩摩訶薩如此圓滿清凈戒行，對於一切有情眾生不產生損害，甚至對於微小的有情眾生都能給予利益，也不吝惜自己的生命，對於一切都無所不捨。或者接受他人的恩惠而能夠回報，自己和他人的受用都使其圓滿。此外，菩薩摩訶薩在一切地方，寧願喪失生命，也要遠離各種邪欲的行為；寧願喪失生命，也不用妄語和兩舌來欺騙有情眾生，對於自己的眷屬常常感到喜悅滿足；寧願喪失生命，也要遠離綺語，常常說出慈愛柔順的話語、決定正直的話語，常常保護自己，對於他人的塵境不產生貪愛；寧願喪失生命，也不產生嗔恚，即使被人譭謗也不會動搖，而能夠忍受各種惡語；寧願喪失生命，也不產生邪見。為什麼呢？因為歸依諸佛的心不會退轉，常常持守戒律而沒有毀犯。

【English Translation】 English version: Shariputra, the body is false, a collection of all that is impure. This false dharma has no 『self』, no 『person』, and even transcends all appearances. In this case, where is there any attachment? Furthermore, the eyes and other senses are like images in a mirror, appearing with the manifestation of objects and disappearing with their disappearance, they are subject to change. In these images, there is no 『self』, no 『person』, and even transcends all appearances. In this case, where is there any attachment? Furthermore, the eyes and other senses are like a bitter well, afflicted by the suffering of old age, sickness, and death, and by the mutual harassment of four poisonous snakes and two rats. In this bitter well, there is no 『self』, no 『person』, and even transcends all appearances. In this case, where is there any attachment? Furthermore, the eyes and other senses have no real boundaries, only appearing to have boundaries due to the affliction of the roots of floating dust and the laws of death. Within these boundaries, there is no 『self』, no 『person』, no sentient being, no life span, no pudgala (individual), no manomaya (mind-made body), no kumara (youth), no creator, and no receiver. Knowing this, one transcends all appearances. In this case, where is there any attachment? Shariputra! The skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) are also like this. If a Bodhisattva Mahasattva』s mind is firm and in accordance with the truth, they will never fall into attachment; if they fall into attachment, that is impossible. They truly detest the dharma of attachment. Shariputra! This is called the pure conduct of a Bodhisattva Mahasattva. Furthermore, a Bodhisattva Mahasattva, having perfected such pure conduct, does not cause harm to any sentient beings, and even benefits the smallest of sentient beings, not even sparing their own life, and giving up everything without reservation. Or, they receive kindness from others and are able to repay it, and they make their own and others』 benefits complete. Furthermore, a Bodhisattva Mahasattva, in all places, would rather lose their life than engage in various evil desires; would rather lose their life than deceive sentient beings with false speech and double-tongue, and they are always joyful and content with their own family; would rather lose their life than engage in frivolous speech, and they always speak with loving-kindness and gentleness, with decisive and upright words, always protecting themselves, and not generating attachment to the dust of others; would rather lose their life than generate anger, and even if they are slandered, they will not be moved, but will be able to endure all kinds of harsh words; would rather lose their life than generate wrong views. Why is this? Because their mind, having taken refuge in the Buddhas, will not regress, and they always uphold the precepts without violation.

犯，亦復不樂世智辯聰，唯學佛慧，堅持禁戒，常無過失，遠離險惡諸雜染法。堅持禁戒，遠離諸惡煩惱積習，常得成就潔白勝行，增長往昔普施飲食。堅持禁戒，隨心所欲自在而行安樂吉祥。持諸禁戒，于諸智者不生譭謗，初中后時正念無失。于持戒中離諸譏謗，諸有過失皆悉不生，于諸根門而常密護，于持戒中具大名稱。諸有善法而常攝受，少欲知足於諸應供而常知分。歡喜持戒斷諸攀緣，常行正直。持諸禁戒，於三業中而常伺察，樂居曠野。堅持禁戒，于諸女人常生厭離，而常愛樂諸聖種族。堅持禁戒，誓願不觀世間美境，于頭陀行而無缺漏。持諸禁戒，于自善根不由他起，言行相應。持諸禁戒，于諸人天不生虛誑，常生慈心而復增勝，于諸有情無損害意起大悲心。常持禁戒，忍受一切諸苦惱事，歡喜持戒愛樂諸法，而無執著常修舍行。持諸禁戒，于逆順境常行平等，于自過失常能伺察，隨順他心而常守護，善能調伏一切有情。持諸禁戒而能圓滿檀波羅蜜。持諸禁戒，而能圓滿戒波羅蜜堅持之心無人能勝。持諸禁戒而能圓滿忍辱波羅蜜，于諸善法而為究竟。持諸禁戒而能圓滿精進波羅蜜，于靜慮中不生懈倦。持諸禁戒而能圓滿禪波羅蜜，修習聞慧常無間斷。持諸禁戒而能圓滿勝慧波羅蜜，志樂親近諸善知識。持

諸禁戒堅固積集菩提分法，遠離惡友。持諸禁戒常得遠離諸險苦難，于自身分常生厭離。持諸禁戒于無常想而能伺察，于自壽命復能棄捨。持諸禁戒而常不樂久住於世，唯常遠離諸相違行。持諸禁戒，于自心意常極清凈離諸熱惱。持諸禁戒，遠離貪愛，不自貢高而能謙下。持諸禁戒，純直無諂，柔和軟語如實相應。持諸禁戒，獲大名稱，普遍一切而自調伏。持諸禁戒，常無瞋恚，好樂寂靜，以善語言化利有情。持諸禁戒，如實而說悉無違背，以四攝法攝受有情。持諸禁戒，常護正法，于自法財而無匱乏。諸有智者於此戒蘊悉皆具足，而能行諸菩薩之行。舍利子！菩薩摩訶薩以是持戒波羅蜜多故，而能發起勇猛之心，所有魔事及魔眷屬悉皆隱蔽，諸嬈惱事亦復不現。

忍辱波羅蜜多品第八之一

「舍利子！云何菩薩摩訶薩忍辱波羅蜜多？是菩薩摩訶薩為護禁戒發起勇猛，修行具足忍辱波羅蜜多。修是行時，世間所有一切嬈惱不饒益事皆能忍受，若寒熱飢渴、暴風酷日，若蚊虻水蛭毒蟲之類共來觸惱，悉能安受。若諸眾生以惡語言互來譭謗，及欲損害菩薩身命，菩薩爾時心無恐怖，不生恚惱亦無怨結，已生現生當生悉能忍耐。舍利子！是名菩薩摩訶薩修行具足忍辱波羅蜜多。又舍利子！我于往昔長夜之中常修

【現代漢語翻譯】現代漢語譯本通過堅守戒律，積累菩提的要素，遠離惡友。持守戒律的人常常能夠遠離各種危險和苦難，對於自身的存在常常感到厭離。持守戒律的人能夠觀察到無常的真理，並且能夠放下對生命的執著。持守戒律的人常常不貪戀長久地活在世上，只是常常遠離那些與修行相違背的行為。持守戒律的人，他們的內心常常極其清凈，遠離各種煩惱。持守戒律的人，遠離貪愛，不自高自大，能夠謙虛待人。持守戒律的人，純真正直，沒有虛偽，言語柔和，與真理相應。持守戒律的人，獲得美好的名聲，普遍受到尊敬，並且能夠自我調伏。持守戒律的人，常常沒有嗔恨，喜愛寂靜，用善言善語來教化利益眾生。持守戒律的人，如實說話，沒有違背，用四攝法來攝受眾生。持守戒律的人，常常守護正法，自己的法財不會匱乏。有智慧的人能夠完全具備這些戒律的功德，並且能夠實踐菩薩的修行。舍利子（佛陀弟子，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）因為持戒波羅蜜多（到達彼岸的修行方法，此處指持戒）的緣故，能夠發起勇猛之心，所有的魔事和魔的眷屬都會隱藏起來，各種煩惱的事情也不會出現。忍辱波羅蜜多（到達彼岸的修行方法，此處指忍辱）品第八之一『舍利子！什麼是菩薩摩訶薩的忍辱波羅蜜多？』是菩薩摩訶薩爲了守護戒律而發起勇猛之心，修行圓滿忍辱波羅蜜多。在修行這種行為的時候，世間所有一切的煩惱和不利的事情都能夠忍受，無論是寒冷、炎熱、飢餓、乾渴、暴風、酷日，還是蚊子、水蛭、毒蟲之類的來侵擾，都能夠安然接受。如果眾生用惡語互相誹謗，或者想要傷害菩薩的身體和生命，菩薩這個時候心中沒有恐懼，不產生嗔恨，也沒有怨恨，對於已經發生、正在發生和將要發生的事情都能夠忍耐。舍利子！這就是菩薩摩訶薩修行圓滿忍辱波羅蜜多。又，舍利子！我在過去漫長的歲月中常常修行

【English Translation】 English version By firmly upholding the precepts, accumulating the factors of Bodhi (enlightenment), and staying away from bad companions. Those who uphold the precepts are often able to stay away from various dangers and sufferings, and they often feel a sense of detachment from their own existence. Those who uphold the precepts are able to observe the truth of impermanence and are able to let go of their attachment to life. Those who uphold the precepts often do not crave to live long in this world, but only stay away from actions that are contrary to practice. Those who uphold the precepts, their minds are often extremely pure, staying away from various afflictions. Those who uphold the precepts, stay away from greed and love, are not arrogant, and are able to be humble. Those who uphold the precepts are pure and upright, without hypocrisy, their speech is gentle, and in accordance with the truth. Those who uphold the precepts, gain a good reputation, are universally respected, and are able to subdue themselves. Those who uphold the precepts, often have no anger, love tranquility, and use kind words to teach and benefit sentient beings. Those who uphold the precepts, speak truthfully, without contradiction, and use the four means of attraction to gather sentient beings. Those who uphold the precepts, often protect the Dharma (Buddhist teachings), and their Dharma wealth will not be lacking. Those who are wise are able to fully possess these merits of precepts, and are able to practice the Bodhisattva's (enlightenment being) practice. Shariputra (a disciple of the Buddha, known for his wisdom)! Because of the Paramita (perfection) of upholding precepts, the Bodhisattva Mahasattva (great Bodhisattva) is able to arouse a courageous heart, all demonic events and the retinue of demons will be hidden, and various afflictions will not appear. The Eighth Chapter on the Paramita of Patience 'Shariputra! What is the Paramita of Patience of a Bodhisattva Mahasattva?' It is that the Bodhisattva Mahasattva, in order to protect the precepts, arouses a courageous heart and practices the Paramita of Patience to perfection. When practicing this, all the afflictions and unfavorable things in the world can be endured, whether it is cold, heat, hunger, thirst, storms, scorching sun, or the disturbance of mosquitoes, leeches, poisonous insects, they can all be accepted peacefully. If sentient beings slander each other with evil words, or want to harm the Bodhisattva's body and life, the Bodhisattva at this time has no fear in his heart, does not generate anger, and has no resentment, and is able to endure what has happened, what is happening, and what will happen. Shariputra! This is the Bodhisattva Mahasattva's practice of perfecting the Paramita of Patience. Also, Shariputra! In the long past, I have often practiced

如是忍辱觀法。若一切有情固來毀罵，加諸瞋恚而行捶打，以粗惡語種種誹謗，我于爾時不生忿恚，不生嫉妒不生惱害，亦不以其不饒益事反相加害。舍利子！我自成就忍辱觀已，常起悲心慜念有情增長忿怒瞋恚嫉妒墮煩惱中，復以善巧種種方便而覺悟之，令得出離獲妙果報。若諸有情棄背菩薩，不從善化返增惡行，於一切處常獲醜陋不如意報。何以故？瞋恚行業是醜陋因、是不善業、是雜染業、是下劣業、非正士業、非善友業，此不應作。當知瞋恚諸不善業，能令引趣墮三惡道，能令引趣焰魔羅界，能令引趣隨地獄道、生畜生中，于焰魔羅界以為眷屬。如是瞋恚諸惡行業，能令引趣無財下劣夜叉趣中，能令引趣無財下劣餓鬼趣中。如是瞋恚諸惡行業，能令引趣貧窮下賤醜陋人中。舍利子！我自往昔不曾修作如是行相，菩薩摩訶薩亦應不修如是行相。

「又舍利子！此中雲何是別異法？云何種種別異修作？我等所修善法相應，彼等所修非善法相應，是別異法別異修作。舍利子！菩薩摩訶薩應當如是隨我修學。何以故？菩薩摩訶薩當修學時，或有有情來相嬈惱，不起忿怒瞋恚之心，于諸行相亦不作意，常自思惟作忍辱觀，成熟有情諸善根本。舍利子！假使有人以金銀琉璃、硨磲碼瑙、珊瑚琥珀末尼珠等，滿四大洲

【現代漢語翻譯】現代漢語譯本：像這樣修習忍辱的觀法。如果一切眾生執意前來譭謗辱罵，加以嗔恨，甚至捶打，用粗暴惡劣的語言種種誹謗，我那時也不會生起憤怒，不生嫉妒，不生惱害，也不會用他們不饒益的事情反過來加害他們。舍利子（佛陀弟子，以智慧著稱）！我自身成就忍辱的觀法后，常常生起悲憫之心，憐憫那些增長憤怒、嗔恨、嫉妒而墮入煩惱中的眾生，又用巧妙的種種方法來覺悟他們，使他們得以出離，獲得美好的果報。如果那些眾生背棄菩薩，不接受善的教化反而增加惡行，在一切地方常常獲得醜陋不如意的果報。為什麼呢？因為嗔恨的行為是醜陋的因，是不善的業，是雜染的業，是下劣的業，不是正人君子的行為，不是善友的行為，這種行為不應該做。應當知道嗔恨的種種不善業，能使人墮入三惡道，能使人墮入焰魔羅界（地獄），能使人墮入隨地獄道、畜生道中，在焰魔羅界成為眷屬。像這樣嗔恨的種種惡劣行為，能使人墮入無財下劣的夜叉（一種鬼神）道中，能使人墮入無財下劣的餓鬼道中。像這樣嗔恨的種種惡劣行為，能使人墮入貧窮醜陋的人中。舍利子！我從前不曾修作這樣的行為，菩薩摩訶薩也應當不修作這樣的行為。又舍利子！這裡什麼是差別之法？什麼是種種差別修作？我們所修的善法相應，他們所修的非善法相應，這就是差別之法，差別修作。舍利子！菩薩摩訶薩應當像這樣隨我修學。為什麼呢？菩薩摩訶薩在修學的時候，或許有眾生前來擾亂惱害，也不生起憤怒嗔恨之心，對於這些行為也不放在心上，常常自己思惟修習忍辱的觀法，成熟眾生各種善的根本。舍利子！假使有人用金銀琉璃、硨磲（一種海貝）碼瑙、珊瑚琥珀、末尼珠（一種寶珠）等，裝滿四大洲

【English Translation】 English version: Such is the method of observing patience. If all sentient beings deliberately come to revile and insult, adding anger and even striking, using harsh and evil words to slander in various ways, at that time I will not generate anger, not generate jealousy, not generate harm, nor will I retaliate with things that are not beneficial to them. Shariputra (a disciple of the Buddha, known for his wisdom)! Having achieved the practice of patience, I constantly generate a compassionate heart, pitying those sentient beings who increase anger, hatred, and jealousy and fall into afflictions, and I use skillful means to awaken them, enabling them to be liberated and obtain wonderful rewards. If those sentient beings turn their backs on the Bodhisattva, not accepting good teachings but instead increasing evil deeds, they will always receive ugly and undesirable consequences in all places. Why is this? Because the actions of anger are the cause of ugliness, are unwholesome karma, are defiled karma, are inferior karma, are not the actions of a noble person, are not the actions of a good friend, and such actions should not be done. It should be known that the various unwholesome actions of anger can lead one to fall into the three evil realms, can lead one to fall into the realm of Yama (hell), can lead one to fall into the hell realms, and into the animal realm, becoming a member of Yama's realm. Such evil actions of anger can lead one to fall into the realm of poor and inferior Yakshas (a type of ghost), can lead one to fall into the realm of poor and inferior hungry ghosts. Such evil actions of anger can lead one to be born among poor and ugly people. Shariputra! I have never practiced such actions in the past, and Bodhisattva Mahasattvas should also not practice such actions. Furthermore, Shariputra! What is the difference in Dharma here? What are the various different practices? The wholesome Dharma we practice is in accordance, while the Dharma they practice is not in accordance with wholesome Dharma, this is the difference in Dharma, the difference in practice. Shariputra! Bodhisattva Mahasattvas should follow me in practice in this way. Why is this? When Bodhisattva Mahasattvas are practicing, perhaps there are sentient beings who come to disturb and annoy, they do not generate anger or hatred, nor do they dwell on these actions, but constantly contemplate the practice of patience, maturing the roots of goodness in sentient beings. Shariputra! Suppose someone were to fill the four great continents with gold, silver, lapis lazuli, tridacna (a type of sea shell), agate, coral, amber, and mani jewels (a type of precious gem)

以用佈施，不如行此忍辱波羅蜜多。何以故？菩薩摩訶薩以忍辱故能令有情不墮輪迴，趣無漏道。

「複次舍利子！菩薩摩訶薩應當不起瞋恚之心，而常作意念佛、念法、念僧。何以故？以是歸命功德之力，當得成就無量善根，亦令有情皆悉唸佛、念法、念僧。作是念時常得覺悟，我與有情何善何惡？若不思念佛法僧寶，即被忿怒瞋恚惡行常相纏縛。菩薩作是思惟：『若起瞋恚即非正理，若能忍辱即是正理。菩薩應當遠離一切瞋恚業行。當行忍辱波羅蜜多時，應先思念佛法僧寶。是三寶力能令一切有情同行是行。』舍利子！我已成就如是行相，得成阿耨多羅三藐三菩提，為諸有情轉妙法輪，愿諸如來攝受於我。善男子！當發阿耨多羅三藐三菩提心時，為諸有情轉妙法輪，當獲諸佛勝無礙解無量知見。菩薩修是忍辱波羅蜜多如是行相，對治忿怒瞋恚惡行，亦當憶念東方有殑伽沙等世界，彼有殑伽沙等如來、應供、正等正覺，現住說法利益有情。時諸菩薩為彼如來之所授記：『善男子！我亦已發如是阿耨多羅三藐三菩提心，為諸有情說法教化。』如是南西北方四維上下亦有殑伽沙等世界，彼有殑伽沙等如來、應供、正等正覺現住說法利益有情。時諸菩薩為彼如來之所授記：『善男子！我亦已發如是阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本：以佈施來說，不如修行這忍辱波羅蜜多（Kṣānti pāramitā，忍辱到彼岸）。為什麼呢？菩薩摩訶薩因為忍辱的緣故，能夠使有情眾生不墮入輪迴，走向無漏之道。再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩應當不起嗔恚之心，而常常作意念佛、念法、念僧。為什麼呢？因為依靠這種歸命的功德力量，應當能夠成就無量的善根，也使有情眾生都能夠唸佛、念法、念僧。作這樣的念頭時，常常能夠覺悟，我與有情眾生，什麼是善，什麼是惡？如果不思念佛法僧三寶，就會被忿怒、嗔恚等惡行常常纏縛。菩薩這樣思惟：『如果生起嗔恚就不是正理，如果能夠忍辱就是正理。』菩薩應當遠離一切嗔恚的業行。當修行忍辱波羅蜜多時，應當先思念佛法僧三寶。這三寶的力量能夠使一切有情眾生同行此行。舍利子！我已經成就這樣的行相，才得以成就阿耨多羅三藐三菩提（Anuttarā Samyaksaṃbodhi，無上正等正覺），為一切有情眾生轉妙法輪，愿一切如來攝受於我。善男子！當發起阿耨多羅三藐三菩提心時，為一切有情眾生轉妙法輪，應當獲得諸佛殊勝無礙的解脫和無量的知見。菩薩修習這忍辱波羅蜜多，像這樣修行，對治忿怒嗔恚等惡行，也應當憶念東方有如恒河沙數般多的世界，那裡有如恒河沙數般多的如來、應供、正等正覺，現在住世說法利益有情眾生。那時，諸菩薩被那些如來授記：『善男子！我也已經發了這樣的阿耨多羅三藐三菩提心，為一切有情眾生說法教化。』像這樣，南方、西方、北方、四維、上方、下方也有如恒河沙數般多的世界，那裡有如恒河沙數般多的如來、應供、正等正覺，現在住世說法利益有情眾生。那時，諸菩薩被那些如來授記：『善男子！我也已經發了這樣的阿耨多羅三藐三菩提心，為一切有情眾生說法教化。』

【English Translation】 English version: Rather than giving alms, it is better to practice this Kṣānti pāramitā (Perfection of Patience). Why is that? Because Bodhisattva Mahāsattvas, through patience, can prevent sentient beings from falling into the cycle of rebirth and lead them to the path of non-outflow. Furthermore, Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! Bodhisattva Mahāsattvas should not give rise to anger, but should always focus on mindfulness of the Buddha, the Dharma, and the Sangha. Why is that? Because by the power of this merit of taking refuge, they should be able to achieve immeasurable good roots, and also enable sentient beings to be mindful of the Buddha, the Dharma, and the Sangha. When such thoughts arise, they can always awaken to what is good and what is evil for themselves and other sentient beings. If they do not contemplate the Three Jewels of Buddha, Dharma, and Sangha, they will be constantly bound by anger, hatred, and evil deeds. Bodhisattvas should think: 'If anger arises, it is not right; if one can practice patience, it is right.' Bodhisattvas should stay away from all actions of anger. When practicing Kṣānti pāramitā, they should first contemplate the Three Jewels of Buddha, Dharma, and Sangha. The power of these Three Jewels can enable all sentient beings to practice this path together. Śāriputra! I have already achieved such practices, and thus attained Anuttarā Samyaksaṃbodhi (Unsurpassed Perfect Enlightenment), turning the wonderful Dharma wheel for all sentient beings. May all Tathāgatas accept me. Good men! When you generate the mind of Anuttarā Samyaksaṃbodhi, turning the wonderful Dharma wheel for all sentient beings, you should obtain the unsurpassed unobstructed liberation and immeasurable knowledge and vision of all Buddhas. Bodhisattvas who cultivate this Kṣānti pāramitā, practicing in this way, counteract anger, hatred, and evil deeds. They should also remember that in the East, there are worlds as numerous as the sands of the Ganges River, where there are Tathāgatas, Arhats, and Samyaksaṃbuddhas as numerous as the sands of the Ganges River, currently residing and teaching the Dharma for the benefit of sentient beings. At that time, those Bodhisattvas are given predictions by those Tathāgatas: 'Good men! I have also generated such a mind of Anuttarā Samyaksaṃbodhi, teaching and transforming sentient beings.' Similarly, in the South, West, North, four intermediate directions, above, and below, there are also worlds as numerous as the sands of the Ganges River, where there are Tathāgatas, Arhats, and Samyaksaṃbuddhas as numerous as the sands of the Ganges River, currently residing and teaching the Dharma for the benefit of sentient beings. At that time, those Bodhisattvas are given predictions by those Tathāgatas: 'Good men! I have also generated such a mind of Anuttarā Samyaksaṃbodhi, teaching and transforming sentient beings.'

提心，為諸有情說法教化，常樂稱讚忍辱波羅蜜多，作師子吼，永得遠離忿怒瞋恚諸惡行法。』若諸有情或樂修作種種利益，菩薩爾時見諸有情如是修作，我亦隨順作諸義利，云何此中種種難作易作。

「複次舍利子！菩薩摩訶薩與一切有情應當如是修學忍辱波羅蜜多。若不隨順如是修學，非我善友。若能隨順作義利事，是名善友。是故了知無所侵害是義利事，我當深樂，不捨有情作諸義利。」

爾時世尊說伽陀曰：

「我于俱胝億劫中，　　荷負有情不義利，　見諸有情受苦時，　　不曾暫舍而安住。　有情種性本義利，　　互相教示為善友，　設遇諸惡侵嬈時，　　為義利故常忍受。　遍滿一切閻浮提，　　于佛剎中亦如是，　一切珍寶悉充盈，　　為善友故皆能施。　若或有人持利劍，　　欲來割截我支體，　以忍辱故生慈心，　　永無怖畏諸苦惱。　或有忿怒瞋恚者，　　堅持苦毒來侵嬈，　以忍辱力而稱揚，　　安住忍苦曾無惱。　有持刀杖及毒藥，　　以瞋恚相欲加害，　為利有情諸善根，　　于諸惡法能忍受。　我今不學諸愚夫，　　亦不習彼下劣行，　廣修殊勝饒益因，　　當趣涅盤無上果。

「複次舍利子！菩薩摩訶薩應當如是修學忍辱波羅蜜多

【現代漢語翻譯】現代漢語譯本『提起精神，爲了所有眾生說法教化，常常樂於稱讚忍辱波羅蜜多（忍辱的最高境界），發出獅子吼（比喻說法時的威猛氣勢），永遠能夠遠離憤怒、嗔恨等各種惡行。』如果眾生喜歡修行各種利益，菩薩那時看到眾生如此修行，我也隨順去做各種利益的事情，為什麼這裡會有種種難做和易做之分呢？『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）應當這樣修學忍辱波羅蜜多。如果不隨順這樣修學，就不是我的善友。如果能夠隨順去做利益的事情，這才是善友。因此，要了知不侵害他人是利益的事情，我應當深深地喜愛，不捨棄眾生去做各種利益的事情。』這時，世尊（佛陀）說了偈頌：『我于無數億劫中，承擔眾生不義利，見到眾生受苦時，不曾暫時捨棄而安住。眾生本性是利益，互相教導為善友，即使遇到各種惡人侵擾時，爲了利益眾生常常忍受。遍滿整個閻浮提（我們所居住的世界），在佛的國土中也是這樣，一切珍寶都充滿其中，爲了善友都能施捨。如果有人拿著利劍，想要來割截我的肢體，因為忍辱的緣故生起慈悲心，永遠沒有恐懼和苦惱。或者有憤怒嗔恨的人，堅持苦毒來侵擾，用忍辱的力量來稱揚，安住忍受痛苦而沒有煩惱。有人拿著刀杖和毒藥，用嗔恨的表情想要加害，爲了利益眾生的各種善根，對於各種惡法都能忍受。我今不學習那些愚夫，也不學習他們下劣的行為，廣泛地修習殊勝的饒益之因，應當趨向涅槃（佛教的最高境界）無上的果位。『再者，舍利子！菩薩摩訶薩應當這樣修學忍辱波羅蜜多。

【English Translation】 English version 'Raise your spirits, for the sake of all sentient beings, preach and teach, always delight in praising the Paramita of Patience (the highest state of patience), roar like a lion (a metaphor for the powerful momentum of preaching), and forever be able to stay away from anger, hatred, and all kinds of evil deeds.' If sentient beings like to cultivate various benefits, when the Bodhisattva sees sentient beings cultivating in this way, I will also follow along to do various beneficial things. Why is there a distinction between difficult and easy things to do here? 'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Bodhisattva Mahasattva (a great Bodhisattva) should cultivate the Paramita of Patience in this way. If one does not follow this cultivation, they are not my good friends. If one can follow along to do beneficial things, that is a good friend. Therefore, one should know that not harming others is a beneficial thing, and I should deeply love it, and not abandon sentient beings to do various beneficial things.' At this time, the World Honored One (the Buddha) spoke in verse: 'In countless eons, I have borne the unrighteousness of sentient beings, and when I see sentient beings suffering, I have never temporarily abandoned them and remained steadfast. The nature of sentient beings is beneficial, and they teach each other as good friends. Even when encountering various evil people who harass them, they often endure for the benefit of sentient beings. Throughout the entire Jambudvipa (the world we live in), and also in the Buddha's land, all treasures are filled within, and for the sake of good friends, they can all be given away. If someone holds a sharp sword and wants to cut off my limbs, because of patience, I will generate compassion, and there will never be fear or suffering. Or if there are angry and hateful people who persist in bitterness to harass, I will use the power of patience to praise them, and remain steadfast in enduring suffering without distress. Some hold knives, staffs, and poison, and want to harm with hateful expressions. For the benefit of all sentient beings' good roots, I can endure all evil dharmas. I will not learn from those foolish people, nor will I learn their inferior actions. I will extensively cultivate the causes of superior benefit, and I should strive towards the unsurpassed fruit of Nirvana (the highest state in Buddhism).' 'Furthermore, Shariputra! The Bodhisattva Mahasattva should cultivate the Paramita of Patience in this way.'

。于百千萬俱胝那由他劫，假使有人將諸杖木瓦石種種器仗而打擊之，于少時間悶絕躄地，命將欲盡良久乃蘇。菩薩爾時作是思惟：『嘆未曾有，我今於此再得壽命，然後應當如是修學最上最勝忍辱波羅蜜多。假使有人來於我所，須我頭目及其骨髓身肉手足，如殑伽沙數滿一大劫。我當爾時終無吝惜，亦復不起忿怒瞋恚諸惡行法。何以故？若起忿怒瞋恚諸惡行法，我于百千劫中所集善根應當散壞。我今轉復堅固積集百千劫中所植善根無令失壞，而為修習難得阿耨多羅三藐三菩提法。何以故？我等諸菩薩眾以忍辱力而為甲冑。』舍利子！菩薩摩訶薩于大乘心不應退轉、使魔得便，不能成就難得阿耨多羅三藐三菩提。于菩提心不應退轉、使心散亂，令其魔事作諸障礙。云何魔事？所謂耽著自分飲食是為魔事，耽著三衣是為魔事，分別教化是為魔事，為利養故使人讚嘆是為魔事，樂自利行是為魔事，斷滅多種潔白之法是為魔事，乃至斷人靜住、障修福慧、障人親近諸軌範師、斷人修習菩提行法是為魔事。舍利子！菩薩摩訶薩若於菩提道而生退轉、起散亂意，一切惡魔即得其便。何以故？諸有魔障于長夜中伺求其便入菩薩心，能令增長忿怒瞋恚。舍利子！我于往昔堅持禁戒修行忍辱波羅蜜多時，通達善法，其名仙人。于彼時中

有大魔王化五百丈夫眾，皆以勇猛作大瞋怒，於五百年中行住坐臥晝夜相逐作大瞋怒，或於道路井邑聚落及白衣舍、或曠野中，常以瞋恚虛誑不實幻惑有情。舍利子！是彼魔眾於五百年中常於我邊作大瞋怒生諸過失。我于爾時諦察思念，以憐慜故發大慈心，為諸魔眾廣說妙法。時彼魔眾得聞法已，諸惡行業皆悉殞滅。舍利子！我于爾時為彼魔眾說是法已，令諸有情成熟善根，當得阿耨多羅三藐三菩提。又復為彼諂曲破戒樂不善法難調有情，及諸多貪多瞋多癡有情作善緣故，令得成熟阿耨多羅三藐三菩提。愿我當來成等正覺，最初度脫諸有情類令得涅盤。舍利子！我于彼時除諸妄念常生正念，具足饒益有情善行而於三際不曾暫舍。舍利子！若菩薩摩訶薩進求阿耨多羅三藐三菩提時，應當具足忍辱波羅蜜多。若菩薩于自身中已生未生種種惡病極重苦惱乃至死苦，菩薩爾時具足忍辱波羅蜜多皆能忍受。舍利子！菩薩摩訶薩應當堅固安住菩薩忍辱波羅蜜多，所謂應當了知，不忿怒是名菩薩忍辱，不損害是名菩薩忍辱，無諍語是名菩薩忍辱，不殺害是名菩薩忍辱，護自身命是名菩薩忍辱，護他身命是名菩薩忍辱，常護身語意業是名菩薩忍辱，內心諦察修忍辱行是名菩薩忍辱，遠離貪愛是名菩薩忍辱，隨順業報是名菩薩忍辱，清凈

【現代漢語翻譯】現代漢語譯本：有大魔王化作五百個勇猛的丈夫，他們都帶著極大的憤怒，在五百年中，無論行走、站立、坐臥，白天黑夜都互相追逐，表現出極大的憤怒。他們或者在道路、城鎮、村落，或者在俗人家中，或者在曠野中，常常以憤怒、虛妄、不真實的幻象迷惑眾生。舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！這些魔眾在五百年中常常在我身邊製造極大的憤怒，產生各種過失。我那時仔細觀察思考，因為憐憫的緣故，發起了大慈悲心，為這些魔眾廣泛宣說微妙的佛法。當時，這些魔眾聽聞佛法后，所有的惡行都消滅了。舍利子！我那時為這些魔眾說法后，使眾產生熟了善根，將來能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。我又爲了那些諂媚、違犯戒律、喜歡不善法、難以調伏的眾生，以及那些貪婪、嗔恨、愚癡的眾生創造善緣，使他們能夠成熟，最終證得阿耨多羅三藐三菩提。我願將來成就正等正覺時，首先度脫一切眾生，使他們得到涅槃（nirvāṇa，解脫）。舍利子！我那時去除各種妄念，常常保持正念，具足利益眾生的善行，在過去、現在、未來三世中都不曾片刻捨棄。舍利子！如果菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在追求阿耨多羅三藐三菩提時，應當具足忍辱波羅蜜多（kṣānti-pāramitā，忍辱到彼岸）。如果菩薩自身已經或將要遭受各種惡病，極其痛苦，甚至面臨死亡的痛苦，菩薩那時都能夠具足忍辱波羅蜜多，全部忍受。舍利子！菩薩摩訶薩應當堅定地安住于菩薩的忍辱波羅蜜多，也就是說，應當明白，不憤怒稱為菩薩的忍辱，不損害稱為菩薩的忍辱，沒有爭論的言語稱為菩薩的忍辱，不殺害稱為菩薩的忍辱，保護自己的生命稱為菩薩的忍辱，保護他人的生命稱為菩薩的忍辱，常常守護身、語、意三業稱為菩薩的忍辱，內心仔細觀察並修行忍辱稱為菩薩的忍辱，遠離貪愛稱為菩薩的忍辱，隨順業報稱為菩薩的忍辱，清凈

【English Translation】 English version: There was a great demon king who transformed into five hundred strong men, all filled with fierce anger. For five hundred years, they would chase each other day and night, whether walking, standing, sitting, or lying down, displaying great rage. They would appear on roads, in towns, villages, in the homes of laypeople, or in the wilderness, constantly using anger, falsehood, and unreal illusions to deceive sentient beings. Śāriputra! These demons, for five hundred years, constantly created great anger and various faults around me. At that time, I carefully observed and contemplated, and out of compassion, I generated great loving-kindness. I extensively preached the wonderful Dharma to these demons. When these demons heard the Dharma, all their evil deeds were extinguished. Śāriputra! After I preached the Dharma to these demons, I enabled sentient beings to mature their roots of goodness, so that they could attain anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment) in the future. Furthermore, for those who are deceitful, break precepts, enjoy unwholesome practices, are difficult to tame, and for those who are greedy, hateful, and deluded, I created good conditions so that they could mature and ultimately attain anuttarā-samyak-saṃbodhi. I vow that when I achieve perfect enlightenment in the future, I will first liberate all sentient beings and lead them to nirvāṇa (liberation). Śāriputra! At that time, I eliminated all delusive thoughts and constantly maintained right mindfulness. I was complete in beneficial actions for sentient beings, and I never abandoned this practice for even a moment in the past, present, or future. Śāriputra! If a bodhisattva-mahāsattva (great bodhisattva) is seeking anuttarā-samyak-saṃbodhi, they should be complete in kṣānti-pāramitā (perfection of patience). If a bodhisattva experiences various illnesses, whether already present or yet to arise, suffering extreme pain, even the pain of death, the bodhisattva at that time should be complete in kṣānti-pāramitā and endure all of it. Śāriputra! A bodhisattva-mahāsattva should firmly abide in the bodhisattva's kṣānti-pāramitā. That is, they should understand that not being angry is called the bodhisattva's patience, not harming is called the bodhisattva's patience, having no contentious speech is called the bodhisattva's patience, not killing is called the bodhisattva's patience, protecting one's own life is called the bodhisattva's patience, protecting the lives of others is called the bodhisattva's patience, constantly guarding one's body, speech, and mind is called the bodhisattva's patience, carefully observing and practicing patience within one's heart is called the bodhisattva's patience, being free from greed is called the bodhisattva's patience, following the results of karma is called the bodhisattva's patience, being pure

身語意業是名菩薩忍辱，以忍辱力而復獲得人間天上勝妙快樂是名菩薩忍辱，而復獲得菩薩圓滿殊勝相好是名菩薩忍辱，而復獲得如來深妙清凈梵音、菩薩積集堅固善行是名菩薩忍辱，遠離一切世間嬈惱是名菩薩忍辱。或有伺求一切過失，菩薩于彼不生損害，是名菩薩忍辱。以要言之，乃至獲得如來十力、十八不共法、大慈大悲大喜大舍一切勝法悉皆圓滿。應當了知，是菩薩摩訶薩安住忍辱波羅蜜多。舍利子！菩薩摩訶薩修忍辱行時，或有人來瞋怒惱害，菩薩爾時了知虛幻，如對谷響而不加報，乃至打擊殺害，菩薩于彼諦察，皆悉了知如幻如化，亦不加報。或有人來種種稱讚，不以為喜。何以故？菩薩以自分圓滿真實功德而為眷屬，於世間法亦不耽著，于自過失而能悔謝，於他過失不生毀呰，為能圓滿菩提分法作大佛事。而復思念，已作罪業悉皆虛假，諸相違行無義利事悉能棄捨。舍利子！是名菩薩摩訶薩忍辱波羅蜜多。◎

佛說大乘菩薩藏正法經卷第二十四大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十五

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯◎忍辱波羅蜜多品第八之餘

「複次舍利子！菩薩

【現代漢語翻譯】現代漢語譯本：身、語、意三方面的行為都稱為菩薩的忍辱（Kṣānti，忍耐、寬容）。以忍辱的力量，能夠獲得人間和天上殊勝美妙的快樂，這稱為菩薩的忍辱。並且能夠獲得菩薩圓滿殊勝的相好（Lakṣaṇa，佛的三十二種大人相和八十種隨形好），這稱為菩薩的忍辱。並且能夠獲得如來深奧微妙清凈的梵音（Brahmasvara，佛的清凈音聲）、菩薩積累堅固的善行，這稱為菩薩的忍辱。遠離一切世間的煩惱，這稱為菩薩的忍辱。或者有人伺機尋找一切過失，菩薩對於他們不產生損害之心，這稱為菩薩的忍辱。總而言之，乃至獲得如來的十力（Daśabala，佛的十種力量）、十八不共法（Aṣṭādaśāveṇikabuddhadharmāḥ，佛獨有的十八種功德）、大慈、大悲、大喜、大舍一切殊勝的功德都圓滿。應當知道，這是菩薩摩訶薩安住于忍辱波羅蜜多（Kṣānti-pāramitā，忍辱的完美境界）。舍利子！菩薩摩訶薩修行忍辱時，如果有人來嗔怒惱害，菩薩那時了知這一切都是虛幻的，如同面對山谷的回聲而不加以報復，乃至打擊殺害，菩薩對於他們仔細觀察，都了知如同幻象和變化，也不加以報復。或者有人來種種稱讚，菩薩也不因此而歡喜。為什麼呢？菩薩以自己圓滿真實的功德作為眷屬，對於世間法也不貪戀執著，對於自己的過失能夠懺悔，對於他人的過失不生譭謗，爲了能夠圓滿菩提分法（Bodhipākṣikadharma，通往覺悟的三十七種修行方法）而做偉大的佛事。並且思念，已經造作的罪業都是虛假的，一切與修行相違背的、沒有意義的事情都能夠捨棄。舍利子！這稱為菩薩摩訶薩的忍辱波羅蜜多。複次，舍利子！菩薩

【English Translation】 English version: Actions of body, speech, and mind are called the Bodhisattva's patience (Kṣānti). Through the power of patience, one can obtain the supreme and wonderful happiness in the human and heavenly realms, this is called the Bodhisattva's patience. Furthermore, one can obtain the Bodhisattva's perfect and excellent marks and characteristics (Lakṣaṇa), this is called the Bodhisattva's patience. Furthermore, one can obtain the Tathāgata's profound, subtle, and pure Brahma voice (Brahmasvara), and the Bodhisattva's accumulation of firm good deeds, this is called the Bodhisattva's patience. To be free from all worldly afflictions, this is called the Bodhisattva's patience. Or if someone seeks to find all faults, the Bodhisattva does not generate any intention to harm them, this is called the Bodhisattva's patience. In short, until one obtains the Tathāgata's ten powers (Daśabala), eighteen unique qualities (Aṣṭādaśāveṇikabuddhadharmāḥ), great loving-kindness, great compassion, great joy, great equanimity, and all supreme virtues are perfected. It should be understood that this is the Bodhisattva Mahāsattva abiding in the perfection of patience (Kṣānti-pāramitā). Shariputra! When a Bodhisattva Mahāsattva practices patience, if someone comes to be angry and harmful, the Bodhisattva at that time understands that it is all illusory, like facing an echo in a valley without retaliation, even if they are beaten or killed, the Bodhisattva observes them carefully, understanding that they are like illusions and transformations, and does not retaliate. Or if someone comes to offer various praises, the Bodhisattva does not rejoice because of it. Why? The Bodhisattva takes their own perfect and true merits as their family, and is not attached to worldly dharmas, is able to repent for their own faults, does not slander others' faults, and does great Buddha work in order to perfect the Bodhipākṣikadharma (the thirty-seven practices leading to enlightenment). And they contemplate that the sins they have committed are all false, and they can abandon all actions that are contrary to practice and are meaningless. Shariputra! This is called the Bodhisattva Mahāsattva's perfection of patience. Furthermore, Shariputra! Bodhisattva

摩訶薩忍辱波羅蜜多，所謂自身畢竟忍辱，有我等相非究竟忍。何以故？若他瞋恚來嬈惱時及能忍受，於心境中俱不可得。而菩薩作是思惟：『何者為瞋？何者為忍？於法數中雲何眼等處而有瞋恚？』又復伺察，於十二處忍辱亦不可得，展轉入解有情等相悉無所得。又此忍辱非實究竟，至於忍辱名字如空谷響，是名苦空無常無我，于忍辱等作如是解。又此忍辱亦非究竟，謂於是法我無顛倒、彼是顛倒，于忍辱行起高下相。又此忍辱非實究竟，謂於是法我能解脫、彼非解脫，于忍辱行而非相應。又此忍辱亦非究竟，謂於是法我居正道、彼非正道，于忍辱行生二種相。又此忍辱非實究竟，謂於是法于空能忍、于見非忍，于無相中而能忍受、于有相中而不能忍，若於無愿無求而皆能忍、于有愿有求而不能忍，若於無積集攀緣而能忍受、于有積集攀緣而不能忍，若於煩惱盡處而能忍受、于煩惱處而不能忍，又于善處而能忍受、于不善處而不能忍，若於無過失處而能忍受、于有過失處而不能忍，若於無漏法而能忍受、于有漏法而不能忍，若於出世間法而能忍受、於世間法而不能忍，若於清凈法而能忍受、于雜染法而不能忍，若於涅盤法而能忍受、于生死法而不能忍，此等忍辱有對治故非實究竟。云何名為究竟忍辱？若能隨順空性

【現代漢語翻譯】現代漢語譯本：什麼是摩訶薩（菩薩）的忍辱波羅蜜多（到達彼岸的修行）？所謂的自身畢竟忍辱，如果執著于『我』等概念，就不是究竟的忍辱。為什麼呢？如果他人帶著嗔恨來侵擾時，你能夠忍受，但你的內心和外在環境都無法真正達到『忍』的境界。菩薩會這樣思考：『什麼是嗔恨？什麼是忍辱？在法（佛法）的範疇中，眼等感官如何產生嗔恨？』進一步觀察，在十二處（六根和六塵）也找不到忍辱的實體，深入理解后，會發現有情眾生等概念都是虛幻的。而且，這種忍辱並非真正的究竟，忍辱這個名字就像空谷迴響，是苦、空、無常、無我的體現，要這樣理解忍辱。這種忍辱也不是究竟的，如果認為『我』沒有顛倒，『他』是顛倒的，在忍辱的修行中產生了高下之分，就不是究竟的。這種忍辱也不是究竟的，如果認為『我』能解脫，『他』不能解脫，在忍辱的修行中沒有達到相應的境界，就不是究竟的。這種忍辱也不是究竟的，如果認為『我』走在正道上，『他』沒有走在正道上，在忍辱的修行中產生了兩種對立的觀念，就不是究竟的。這種忍辱也不是究竟的，如果認為在空性中能忍，在有見解時不能忍；在無相中能忍受，在有相中不能忍受；如果對無愿無求能忍，對有愿有求不能忍；如果對無積集攀緣能忍受，對有積集攀緣不能忍；如果對煩惱盡處能忍受，對煩惱處不能忍；如果對善處能忍受，對不善處不能忍；如果對無過失處能忍受，對有過失處不能忍；如果對無漏法能忍受，對有漏法不能忍；如果對出世間法能忍受，對世間法不能忍；如果對清凈法能忍受，對雜染法不能忍；如果對涅槃法能忍受，對生死法不能忍，這些忍辱都是因為有對治而產生的，所以不是真正的究竟。那麼，什麼是究竟的忍辱呢？就是能夠隨順空性的忍辱。

【English Translation】 English version: What is the Mahasattva's (Bodhisattva's) Ksanti Paramita (perfection of patience)? The so-called self-enduring patience, if attached to concepts like 'I', is not ultimate patience. Why? If others come to harass you with anger, and you can endure it, but your inner mind and external environment cannot truly reach the state of 'patience'. A Bodhisattva would think like this: 'What is anger? What is patience? In the realm of Dharma (Buddhist teachings), how do senses like the eyes generate anger?' Further observation reveals that the substance of patience cannot be found in the twelve places (six senses and six sense objects). After deep understanding, it will be found that concepts like sentient beings are illusory. Moreover, this kind of patience is not truly ultimate. The name of patience is like an echo in an empty valley, it embodies suffering, emptiness, impermanence, and no-self. Patience should be understood in this way. This kind of patience is also not ultimate. If one thinks 'I' am not deluded, and 'he' is deluded, and creates a distinction of high and low in the practice of patience, then it is not ultimate. This kind of patience is also not ultimate. If one thinks 'I' can be liberated, and 'he' cannot be liberated, and does not reach the corresponding state in the practice of patience, then it is not ultimate. This kind of patience is also not ultimate. If one thinks 'I' am on the right path, and 'he' is not on the right path, and creates two opposing views in the practice of patience, then it is not ultimate. This kind of patience is also not ultimate. If one thinks one can endure in emptiness, but cannot endure when there are views; can endure in the formless, but cannot endure in the formed; if one can endure without wishes or desires, but cannot endure with wishes or desires; if one can endure without accumulation or clinging, but cannot endure with accumulation or clinging; if one can endure where afflictions are exhausted, but cannot endure where there are afflictions; if one can endure in goodness, but cannot endure in non-goodness; if one can endure where there is no fault, but cannot endure where there is fault; if one can endure in the unconditioned Dharma, but cannot endure in the conditioned Dharma; if one can endure in the transcendental Dharma, but cannot endure in the worldly Dharma; if one can endure in the pure Dharma, but cannot endure in the defiled Dharma; if one can endure in Nirvana, but cannot endure in Samsara, these kinds of patience are produced because of counteractions, so they are not truly ultimate. Then, what is ultimate patience? It is the patience that can accord with emptiness.

，于見非見中，非有非無。若能隨順空性，于有愿有求及無愿無求，非有非無。若能隨順空性，于積集攀緣中，非有非無。若能隨順空性，于清凈法及雜染法，非有非無。若能隨順空性，于善不善法，非有非無。若能隨順空性，于諸過失及非過失，非有非無。若能隨順空性，于諸行中及涅盤法，非有非無。是名究竟忍辱。何以故？謂過去未來見在諸法皆不生故，眾緣無盡、忍辱無盡。若於是法，非有為非無為亦非和合，亦不增減亦無成壞，亦非作者亦非養者，彼不生故，是名無盡，說此是為真實忍辱。舍利子！如是菩薩能行是行者，是名諸大菩薩摩訶薩忍辱波羅蜜多。若彼菩薩摩訶薩能行是菩薩相應行時，一切魔王及魔眷屬作諸魔事及諍訟等皆悉不現，是名菩薩摩訶薩成就最上忍辱波羅蜜多。◎

◎精進波羅蜜多品第九之一

「複次舍利子！云何名為菩薩摩訶薩精進波羅蜜多？」

佛言舍利子：「菩薩摩訶薩修精進波羅蜜多相應行時，先令魔事隱沒不現。次當發起不退具足勇猛精進，不惜身命堅固勇捍志求修習此菩薩藏正法明文，復能書寫受持聽聞讀誦，解其義趣為人解說。又菩薩摩訶薩于諸契經，亦復教人聽聞書寫受持讀誦，解其義趣為他人說。舍利子！譬如有人行真實行，執持種種金剛器仗與

【現代漢語翻譯】現代漢語譯本：在看待可見與不可見的事物時，既不認為它們存在，也不認為它們不存在。如果能夠順應空性的道理，那麼對於有願望和有追求，以及無願望和無追求，都不會執著于存在或不存在。如果能夠順應空性的道理，那麼對於積累和攀緣，也不會執著于存在或不存在。如果能夠順應空性的道理，那麼對於清凈的法和雜染的法，也不會執著于存在或不存在。如果能夠順應空性的道理，那麼對於善法和不善法，也不會執著于存在或不存在。如果能夠順應空性的道理，那麼對於過失和非過失，也不會執著于存在或不存在。如果能夠順應空性的道理，那麼對於諸行（一切有為法）和涅槃法，也不會執著于存在或不存在。這被稱為究竟的忍辱。為什麼呢？因為過去、未來和現在的諸法都不生起，因緣是無盡的，所以忍辱也是無盡的。如果對於這些法，既不是有為，也不是無為，也不是有為和無為的結合，既不增加也不減少，既不成立也不壞滅，既不是作者也不是養育者，因為它們不生起，所以是無盡的，這被稱為真實的忍辱。舍利子！像這樣修行的菩薩，被稱為大菩薩摩訶薩的忍辱波羅蜜多（到達忍辱彼岸）。如果這位菩薩摩訶薩能夠修行與菩薩相應的行為，那麼一切魔王和魔眷屬所作的魔事和爭訟等都會消失不見，這被稱為菩薩摩訶薩成就最上忍辱波羅蜜多。「舍利子，什麼是菩薩摩訶薩的精進波羅蜜多（到達精進彼岸）呢？」佛告訴舍利子：『菩薩摩訶薩在修行精進波羅蜜多相應的行為時，首先要讓魔事隱沒不現。然後應當發起不退轉、具足勇猛的精進，不惜身命，堅定勇敢地立志修習這菩薩藏的正法明文，並且能夠書寫、受持、聽聞、讀誦，理解其中的義理，為他人解說。此外，菩薩摩訶薩對於各種契經，也教導他人聽聞、書寫、受持、讀誦，理解其中的義理，為他人解說。舍利子！譬如有人行真實的行為，手持各種金剛器仗與

【English Translation】 English version: In viewing what is seen and unseen, one does not consider them to be either existent or non-existent. If one can accord with the principle of emptiness, then regarding having desires and pursuits, as well as having no desires and no pursuits, one will not be attached to either existence or non-existence. If one can accord with the principle of emptiness, then regarding accumulation and clinging, one will not be attached to either existence or non-existence. If one can accord with the principle of emptiness, then regarding pure dharmas and defiled dharmas, one will not be attached to either existence or non-existence. If one can accord with the principle of emptiness, then regarding good dharmas and non-good dharmas, one will not be attached to either existence or non-existence. If one can accord with the principle of emptiness, then regarding faults and non-faults, one will not be attached to either existence or non-existence. If one can accord with the principle of emptiness, then regarding all actions (conditioned phenomena) and the dharma of nirvana, one will not be attached to either existence or non-existence. This is called ultimate forbearance. Why is this so? Because the dharmas of the past, future, and present do not arise, and the conditions are endless, so forbearance is also endless. If regarding these dharmas, they are neither conditioned nor unconditioned, nor a combination of conditioned and unconditioned, neither increasing nor decreasing, neither establishing nor destroying, neither the creator nor the nurturer, because they do not arise, they are endless, and this is called true forbearance. Shariputra! A Bodhisattva who practices in this way is called a great Bodhisattva Mahasattva who has attained the Paramita of Forbearance (the perfection of forbearance). If this Bodhisattva Mahasattva can practice in accordance with the conduct of a Bodhisattva, then all the demonic activities and disputes of all the demon kings and their retinues will disappear, and this is called the Bodhisattva Mahasattva achieving the supreme Paramita of Forbearance. Furthermore, Shariputra, what is called the Paramita of Diligence of a Bodhisattva Mahasattva (the perfection of diligence)?' The Buddha said to Shariputra: 'When a Bodhisattva Mahasattva practices in accordance with the Paramita of Diligence, first, he causes demonic activities to disappear and not appear. Then, he should arouse non-retreating, complete, courageous diligence, not sparing his life, firmly and bravely resolving to study the clear texts of the Bodhisattva's teachings, and be able to write, uphold, listen to, recite, understand their meaning, and explain them to others. Furthermore, the Bodhisattva Mahasattva also teaches others to listen to, write, uphold, recite, understand the meaning of various sutras, and explain them to others. Shariputra! For example, if someone practices truthfully, holding various vajra weapons and

百人戰而無怯懼，勇捍敵眾不惜身命。菩薩摩訶薩行精進行亦復如是，應當堅固發起最上精進，志求菩薩藏正法曾無棄捨，發勝解行不退精進。

「複次舍利子！若菩薩摩訶薩行堅固精進行時，不惜身命，所有三千大千世界中卵生胎生濕生化生、有色無色有想無想、非有想非無想，乃至墮于有情數者，於一剎那、一臘縛、一牟呼栗多，如是展轉滿一劫已，往昔已來未曾受生，今始受生獲得人身，亦當精進讀誦受持，乃至為人演說令他受持。舍利子！我今樂說譬喻以明斯義。譬如有人行真正行，執持利劍能御惡友及斷身命而得全勝。舍利子！彼菩薩摩訶薩亦復如是，一心發起勇猛精進無怖畏心，于菩薩藏正法悉能受持。舍利子！菩薩摩訶薩而能具足不退轉地精進之行，復能速疾具足無量精進之力，所謂凈心勇猛、持戒勇猛、忍辱勇猛、精進勇猛、三摩地勇猛、勝慧勇猛、勝行勇猛。舍利子！菩薩摩訶薩雖能如是起諸勇猛，曾無一念起殺害意，非如惡友起勇猛心而能殺害。

「複次舍利子！我說此菩薩摩訶薩猶如梵王、如天帝釋、如妙高山而無動搖，大慈大悲及善勝解，復能通達不退轉地神通境界，善知有情種種心行，心如大地一切平等，如水火風及虛空等心皆平等，復能除滅貪瞋癡等一切過失。

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【現代漢語翻譯】現代漢語譯本：一百個人戰鬥而沒有絲毫畏懼，勇敢地抵抗眾多敵人，不惜犧牲自己的生命。菩薩摩訶薩（偉大的菩薩）修行精進也是如此，應當堅定地發起最上等的精進，立志追求菩薩藏（菩薩的教法）正法，從不放棄，發起殊勝的理解和修行，不退轉地精進。『再者，舍利子（佛陀的弟子）！如果菩薩摩訶薩在修行堅固精進時，不惜犧牲自己的生命，所有三千大千世界中卵生、胎生、濕生、化生，有色、無色，有想、無想，非有想非無想，乃至屬於有情眾生的，在一剎那、一臘縛（時間單位，約1/64秒）、一牟呼栗多（時間單位，約48分鐘）的時間內，這樣輾轉經過一劫（極長的時間單位）的時間，從過去到現在從未受生，現在才開始受生獲得人身，也應當精進地讀誦、受持，乃至為他人演說，使他們也受持。舍利子！我現在樂意說一個比喻來闡明這個道理。譬如有人修行真正的行為，手持利劍，能夠抵禦惡友，甚至可以斷絕自己的生命而獲得完全的勝利。舍利子！那位菩薩摩訶薩也是如此，一心發起勇猛精進，沒有絲毫的畏懼之心，對於菩薩藏的正法都能夠受持。舍利子！菩薩摩訶薩能夠具足不退轉地的精進行為，又能迅速地具足無量的精進力量，即所謂清凈心的勇猛、持戒的勇猛、忍辱的勇猛、精進的勇猛、三摩地（禪定）的勇猛、殊勝智慧的勇猛、殊勝行為的勇猛。舍利子！菩薩摩訶薩雖然能夠這樣發起各種勇猛，卻從未有一念想要殺害眾生的意念，不像惡友那樣發起勇猛心而殺害眾生。『再者，舍利子！我說這位菩薩摩訶薩猶如梵王（色界天的統治者）、如天帝釋（欲界天的統治者）、如妙高山（須彌山）一樣不可動搖，具有大慈大悲和善巧的理解，又能通達不退轉地的神通境界，善於瞭解有情眾生的各種心行，心如大地一樣平等對待一切，如水、火、風和虛空一樣心皆平等，又能消除貪、嗔、癡等一切過失。

【English Translation】 English version: A hundred people fight without fear, bravely resisting many enemies, not hesitating to sacrifice their own lives. The Bodhisattva Mahasattva (great Bodhisattva) practices diligence in the same way, should firmly initiate the highest diligence, aspire to seek the Bodhisattva Pitaka (teachings of the Bodhisattva) Dharma, never abandoning it, initiating superior understanding and practice, and diligently advancing without regression. 'Furthermore, Shariputra (Buddha's disciple)! If a Bodhisattva Mahasattva, while practicing firm diligence, does not hesitate to sacrifice his own life, all beings in the three thousand great thousand worlds, born from eggs, wombs, moisture, or transformation, with form, without form, with thought, without thought, neither with thought nor without thought, even those who belong to the sentient beings, within a kshana (instant), a lava (unit of time, about 1/64 second), a muhurta (unit of time, about 48 minutes), and thus revolving for a kalpa (extremely long unit of time), having never been born from the past until now, and now beginning to be born and obtain a human body, should also diligently read, uphold, and even explain it to others, so that they may also uphold it. Shariputra! I am now pleased to give an analogy to clarify this meaning. For example, a person who practices true conduct, holding a sharp sword, can resist evil friends, and even cut off his own life to achieve complete victory. Shariputra! That Bodhisattva Mahasattva is also like this, wholeheartedly initiating courageous diligence without any fear, and is able to uphold all the righteous Dharma of the Bodhisattva Pitaka. Shariputra! The Bodhisattva Mahasattva is able to fully possess the practice of diligence in the non-retrogressive stage, and can also quickly possess immeasurable power of diligence, namely, the courage of a pure mind, the courage of upholding precepts, the courage of patience, the courage of diligence, the courage of samadhi (meditation), the courage of superior wisdom, and the courage of superior practice. Shariputra! Although the Bodhisattva Mahasattva is able to initiate various forms of courage in this way, he never has a single thought of wanting to kill sentient beings, unlike evil friends who initiate courage to kill sentient beings.' 'Furthermore, Shariputra! I say that this Bodhisattva Mahasattva is like Brahma (ruler of the Form Realm), like Indra (ruler of the Desire Realm), like Mount Sumeru (Mount Meru) unshakeable, possessing great compassion and skillful understanding, and is able to understand the supernatural realms of the non-retrogressive stage, is good at understanding the various mental activities of sentient beings, his mind is as equal as the earth, treating everything equally, his mind is equal like water, fire, wind, and space, and is able to eliminate all faults such as greed, anger, and ignorance.'

複次舍利子！菩薩摩訶薩譬如殑伽沙數世界滿中七寶持用佈施，不如聞是大乘菩薩藏正法精進思惟而能修行，得成阿耨多羅三藐三菩提果。諸菩薩摩訶薩等，應當寂靜思惟如是修學。舍利子！菩薩摩訶薩若能如是廣大隨順修學，即得圓滿無量廣大善根。由聞如是精進波羅蜜多，而能成就最勝妙果。何以故？舍利子！決定愛樂阿耨多羅三藐三菩提故。舍利子！菩薩摩訶薩于菩薩藏正法中，為由聽聞讀誦書寫受持為人演說，應當發起勇猛精進。如是展轉于諸險難，亦當固往而無勞苦。云何難去能去？所謂妙趣涅盤，令魔波旬不能得便。說是菩薩正士修相應行者，勇猛精進為求如是三乘涅盤之道。於三惡趣，令諸有情于雜染法而能斷除，于持戒忍辱諸波羅蜜多，多聞修習而求出離。若有有情行非善業及諸懈怠，應生憐慜，皆悉令發勇猛精進。舍利子！菩薩摩訶薩諸智增者，于懈怠有情或當遠離，于精進有情或當共住。何以故？舍利子！唯求涅盤最上第一清凈解脫。舍利子！又菩薩摩訶薩行精進波羅蜜多時，亦令一切有情而共行之，復能利樂一切有情，善說正行普令覺悟，為令引入無上道故。」

爾時世尊說伽陀曰：

「勇猛精進悉無礙，　　常得尊高無與等，　于菩薩藏正法中，　　稱為任持大智者。　思惟無

{ "translations": [ "現代漢語譯本：", "佛陀再次告訴舍利子！菩薩摩訶薩（偉大的菩薩）如果用像恒河沙數那麼多世界裝滿的七寶來佈施，還不如聽聞這大乘菩薩藏的正法，精進地思考並修行，這樣才能成就阿耨多羅三藐三菩提（無上正等正覺）的果位。諸位菩薩摩訶薩等，應當寂靜地思考並如此修學。舍利子！菩薩摩訶薩如果能夠這樣廣大地隨順修學，就能圓滿無量廣大的善根。通過聽聞這樣的精進波羅蜜多（精進的到達彼岸），就能成就最殊勝的妙果。為什麼呢？舍利子！因為他們決定愛樂阿耨多羅三藐三菩提的緣故。舍利子！菩薩摩訶薩對於菩薩藏的正法，通過聽聞、讀誦、書寫、受持、為他人演說，應當發起勇猛精進。這樣輾轉在各種險難中，也應當堅定前往而不會感到勞苦。什麼叫做難去而能去呢？那就是到達美妙的涅槃境界，讓魔波旬（魔王）無法得逞。這就是說菩薩正士修行相應的行為，勇猛精進地追求三乘（聲聞乘、緣覺乘、菩薩乘）的涅槃之道。對於三惡趣（地獄、餓鬼、畜生），能讓眾生斷除雜染的法，對於持戒、忍辱等波羅蜜多，多聽聞修習而求得解脫。如果有眾生行不善業以及懈怠，應當生起憐憫之心，都讓他們發起勇猛精進。舍利子！菩薩摩訶薩中智慧增長的人，對於懈怠的眾生或許會遠離，對於精進的眾生或許會一起居住。為什麼呢？舍利子！因為他們只求涅槃最上第一清凈的解脫。舍利子！菩薩摩訶薩在修行精進波羅蜜多時，也讓一切眾生一起修行，又能利益安樂一切眾生，善巧地宣說正行，普遍地令他們覺悟，爲了引導他們進入無上道。」， "這時，世尊說了偈頌：", "『勇猛精進沒有任何障礙，常常得到尊貴高尚，沒有誰能與之相比，在菩薩藏的正法中，被稱為能任持的大智者。思考無常，不執著于任何事物，能到達彼岸，這就是精進的果報。』" ], "english_translations": [ "English version:", "Furthermore, Shariputra! If a Bodhisattva Mahasattva (great Bodhisattva) were to use the seven treasures to fill worlds as numerous as the sands of the Ganges River for almsgiving, it would not compare to hearing the true Dharma of the Mahayana Bodhisattva Pitaka (the great vehicle Bodhisattva collection), diligently contemplating and practicing it, thereby attaining the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). All Bodhisattva Mahasattvas should quietly contemplate and practice in this way. Shariputra! If a Bodhisattva Mahasattva can thus broadly and accordingly practice, they will perfect immeasurable and vast roots of goodness. By hearing such the Paramita of Diligence (perfection of diligence), they can achieve the most supreme and wonderful fruit. Why is this so? Shariputra! It is because they are determined to love and desire Anuttara-samyak-sambodhi. Shariputra! A Bodhisattva Mahasattva, regarding the true Dharma of the Bodhisattva Pitaka, through hearing, reciting, writing, upholding, and expounding it to others, should arouse courageous diligence. Thus, even when facing various dangers and difficulties, they should firmly proceed without feeling hardship. What is meant by 'difficult to go yet able to go'? It refers to reaching the wonderful state of Nirvana, where Mara Papiyas (the demon king) cannot take advantage. This means that a Bodhisattva, a righteous person, practices accordingly, diligently striving to seek the path of Nirvana of the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). Regarding the three evil realms (hell, hungry ghosts, and animals), they enable sentient beings to cut off defiled dharmas, and through much hearing and practice of the Paramitas such as keeping precepts and patience, they seek liberation. If there are sentient beings who engage in non-virtuous actions and are lazy, one should generate compassion and cause them all to arouse courageous diligence. Shariputra! Among Bodhisattva Mahasattvas, those whose wisdom has increased may distance themselves from lazy sentient beings, and may dwell together with diligent sentient beings. Why is this so? Shariputra! It is because they only seek the supreme, first, and pure liberation of Nirvana. Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Diligence, they also cause all sentient beings to practice together, and they can benefit and bring joy to all sentient beings, skillfully expounding the right practice, universally awakening them, in order to guide them onto the unsurpassed path.", "At that time, the World Honored One spoke in verse:", "'Courageous diligence is without any hindrance, always attaining honor and nobility, with no one comparable, in the true Dharma of the Bodhisattva Pitaka, they are called the great wise ones who can uphold it. Contemplating impermanence, not clinging to anything, able to reach the other shore, this is the fruit of diligence.'" ] }

上正法義，　　得不思議智慧門，　復于正法求出離，　　當獲如來親授記。　勇猛修習大勝慧，　　坐菩提樹正思惟，　令諸魔怖悉退伏，　　由持智慧精進力。　普現一切戒清凈，　　世間事業盡能習，　復能利樂諸有情，　　具足精進無損減。」

佛告舍利子：「我滅度後後五百歲，若有有情行是行時，于諸契經愛樂受持，當得無量勝慧福聚富貴尊嚴，及得如來十力、四無所畏、四正斷法、慈悲喜捨、佛十八不共法乃至一切佛法，總略而聚各各明瞭。心得清凈除遣魔事，令諸有情盡生死苦向涅盤道，復于彼時諸違順境一切棄捨。舍利子！若於彼時諸有情類智慧相應善巧方便，求進阿耨多羅三藐三菩提，修持凈戒、常樂多聞、習諸禪定、修智慧業及勝解脫、解脫知見進求佛法，及樂利樂一切有情，斷除邪見樂求正見出離輪迴，修行聖道演說正法。復于彼時破諸魔障，令貪瞋癡悉皆除滅，斷無明暗令生明慧。舍利子！如是之法若能聽受，即能生長一切善根，積整合就最上精進。若能如是聽聞正法，魔不得便，而於一切佛法之中不生疑惑。舍利子！時彼有情福力具足內心正行，當得阿耨多羅三藐三菩提。又此有情于諸契經而能聽誦，愛樂受持極大歡喜，于菩薩藏正法受持讀誦修行成辦甚大歡喜，亦復

【現代漢語翻譯】現代漢語譯本依循正法真義，便能獲得不可思議的智慧之門。若又在正法中尋求解脫，當能獲得如來親自的授記。勇猛精進地修習大勝智慧，在菩提樹下正念思維，能令一切魔眾恐懼退伏，這是因為持有智慧和精進的力量。普遍展現一切戒律的清凈，世間的事業都能學習掌握，又能利益安樂一切有情眾生，具足精進且毫無減損。

佛陀告訴舍利子：『我滅度后五百年，若有眾生修行此道，對於諸契經（佛經）愛樂受持，當能獲得無量殊勝的智慧、福德、富貴和尊嚴，並能獲得如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、四正斷法（斷除惡行，修持善行的四種方法）、慈悲喜捨（四種無量心）、佛十八不共法（佛陀獨有的十八種功德）乃至一切佛法，總括而聚，各自明瞭。內心清凈，能除遣魔事，令一切眾生脫離生死苦海，走向涅槃之道，並且在那時，對於一切順境和逆境都能捨棄。舍利子！若在那時，有情眾生以智慧相應，善巧方便，求證阿耨多羅三藐三菩提（無上正等正覺），修持清凈戒律，常樂多聞，修習各種禪定，修智慧之業，以及殊勝的解脫和解脫知見，精進求取佛法，並樂於利益安樂一切眾生，斷除邪見，樂於尋求正見，出離輪迴，修行聖道，演說正法。又在那時，能破除一切魔障，令貪、嗔、癡全部滅除，斷除無明黑暗，生起光明智慧。舍利子！這樣的法若能聽聞受持，就能生長一切善根，積累成就最上精進。若能如此聽聞正法，魔就無法得逞，並且對於一切佛法不會產生疑惑。舍利子！那時，那些有情眾生福德力量具足，內心行為端正，當能證得阿耨多羅三藐三菩提。此外，這些有情眾生對於諸契經（佛經）能夠聽聞誦讀，愛樂受持，內心極大歡喜，對於菩薩藏（菩薩所修行的法門）正法受持讀誦修行，成就甚大歡喜，也同樣如此。』

【English Translation】 English version By upholding the true meaning of the Dharma, one attains the gate of inconceivable wisdom. If one further seeks liberation within the Dharma, one will receive the prediction of Buddhahood from the Tathagata (Buddha). Vigorously cultivating great and supreme wisdom, while sitting under the Bodhi tree with right mindfulness, One causes all demons to be terrified and subdued, through the power of wisdom and diligence. Universally manifesting the purity of all precepts, one is able to learn and master worldly affairs, And is also able to benefit and bring joy to all sentient beings, possessing diligence without any diminution.

The Buddha said to Sariputra: 'Five hundred years after my Parinirvana (passing away), if there are sentient beings who practice this path, who love and uphold the Sutras (Buddhist scriptures), they will obtain immeasurable, supreme wisdom, merit, wealth, and honor, and will attain the Tathagata's Ten Powers (ten powers of a Buddha), Four Fearlessnesses (four kinds of fearlessness of a Buddha), Four Right Exertions (four efforts to abandon evil and cultivate good), loving-kindness, compassion, joy, and equanimity (four immeasurable minds), the Buddha's Eighteen Unique Qualities (eighteen unique qualities of a Buddha), and all other Buddha-Dharmas, summarized and clearly understood. Their minds will be purified, they will dispel demonic influences, and they will lead all sentient beings out of the suffering of birth and death towards the path of Nirvana (liberation), and at that time, they will abandon all favorable and unfavorable circumstances. Sariputra! If at that time, sentient beings are in accordance with wisdom, skillful in means, seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), practicing pure precepts, constantly delighting in learning, practicing various meditations, cultivating the work of wisdom, and supreme liberation and the knowledge of liberation, diligently seeking the Buddha-Dharma, and delighting in benefiting and bringing joy to all sentient beings, cutting off wrong views, delighting in seeking right views, escaping from the cycle of rebirth, practicing the noble path, and expounding the true Dharma. Furthermore, at that time, they will break through all demonic obstacles, causing greed, hatred, and delusion to be completely extinguished, cutting off the darkness of ignorance, and giving rise to bright wisdom. Sariputra! If such a Dharma can be heard and received, it will grow all good roots, and accumulate and achieve the highest diligence. If one can hear the true Dharma in this way, demons will not be able to take advantage, and one will not have doubts about all the Buddha-Dharmas. Sariputra! At that time, those sentient beings will be endowed with the power of merit, and their inner conduct will be upright, and they will attain Anuttara-samyak-sambodhi. Moreover, these sentient beings will be able to hear and recite the Sutras, love and uphold them, and have great joy in their hearts. They will uphold, recite, and practice the Bodhisattva-pitaka (Bodhisattva teachings) and the true Dharma, and achieve great joy, and it will be the same.'

如是，我說是人能於一切如來教中而得成就。設復有人不專讀誦，以因緣故暫來聽受，作意愛樂生大歡喜，亦復獲得最上第一堅固精進。乃至如是于菩薩藏正法真實微妙行相，能以少分為他人說。舍利子！譬如大海水中有成熟果色香具足漂浮水上，有一丈夫見如是果，起大勇猛精進勝行入大海中，見水暴涌不顧沉溺，復以二手持取其果，或一或二或取三果而出大海。然後詣彼寂靜之處觀看是果，乃嘗其味。復自念言：『我于往昔未識是果，色香美味亦復不知。』又作是念：『發大勇猛復往大海再取其果。』果乃不現，但見海水波濤暴涌，而生苦惱於時退還。然念是果色香美味殊妙可愛，我于先時悔不多取。舍利子！我滅度後後五百歲法欲滅時，若有有情于佈施持戒勝慧精進少能信解，亦復如是。以是因緣于諸契經，聽聞稱讚受持讀誦，為人演說乃至一四句偈，為魔波旬之所嬈惱，不能建立受持讀誦、興顯供養種種稱讚，由如是故悉皆棄捨。又復展轉少分聽聞讀誦稱讚受持，于寂靜處思惟修習，為魔得便，於一切處常令退屈。時彼行人作如是言：『苦哉苦哉！我于如來無上法中為減沒者，于真實法不令我等聽聞受持，乃至於牟呼栗多時思念如來正等正覺尚不能得。』

「複次舍利子！又苾芻眾為魔所持，于諸契經

【現代漢語翻譯】現代漢語譯本：如此，我說這個人能在一切如來的教法中獲得成就。假設又有人不專門讀誦，因為某種因緣暫時來聽受，心生愛樂，產生極大歡喜，也同樣能獲得最上第一的堅固精進。乃至像這樣對於菩薩藏（菩薩所修行的法門）正法真實微妙的修行方式，能以少部分為他人宣說。舍利子（佛陀的十大弟子之一，以智慧著稱）！譬如大海水中，有成熟的果實，色澤、香氣、味道都具備，漂浮在水面上。有一個人看見這樣的果實，生起大勇猛精進的行動，進入大海中。他看見海浪洶涌，不顧自己可能被淹沒，用雙手抓住果實，或者一個，或者兩個，或者三個，然後帶著果實走出大海。之後，他到寂靜的地方觀看這些果實，品嚐它們的味道。他心裡想：『我過去不認識這種果實，它的顏色、香氣、味道我都不知道。』他又想：『我要發起大勇猛，再次去大海中取果實。』結果果實不再出現，只看到海水波濤洶涌，他感到苦惱，於是退了回來。但他仍然想著果實的顏色、香氣、味道是多麼美好可愛，後悔先前沒有多取一些。舍利子！我滅度后，后五百歲，佛法將要衰滅的時候，如果有眾生對於佈施、持戒、殊勝的智慧、精進稍微能夠信解，也會像這樣。因為這個原因，對於各種契經（佛陀所說的經典），聽聞稱讚，受持讀誦，為他人演說，乃至僅僅四句偈，都會被魔波旬（佛教中的魔王）所擾亂，不能建立受持讀誦、興盛供養、種種稱讚，因此全部都放棄了。又輾轉聽到少部分，讀誦稱讚受持，在寂靜的地方思維修習，會被魔抓住機會，在一切地方常常使他們退縮。這時，修行人會這樣說：『苦啊苦啊！我在如來的無上法中，是減損沉沒的人，對於真實法，不讓我們聽聞受持，甚至連在牟呼栗多（極短的時間）內思念如來正等正覺都不能做到。』再者，舍利子！還有比丘眾被魔所控制，對於各種契經

【English Translation】 English version: Thus, I say that a person can achieve success in all the teachings of the Tathagatas (Buddhas). Suppose there is someone who does not specifically recite, but comes to listen temporarily due to some cause, and with a mind of love and joy, they also obtain the supreme and foremost firm diligence. Even so, regarding the true and subtle aspects of the Bodhisattva-pitaka (the teachings and practices of Bodhisattvas), they can explain a small portion to others. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! It is like in the ocean, there are ripe fruits, complete with color, fragrance, and taste, floating on the water. A man sees such fruits, and with great courage and diligence, enters the ocean. He sees the violent waves, but regardless of the danger of drowning, he grabs the fruits with both hands, one, two, or three, and then comes out of the ocean. Afterwards, he goes to a quiet place to look at these fruits and taste them. He thinks to himself, 'I did not know this fruit before, nor did I know its color, fragrance, or taste.' He also thinks, 'I will generate great courage and go back to the ocean to get more fruits.' But the fruits no longer appear, and he only sees the violent waves of the sea. He feels distressed and retreats. However, he still thinks about how wonderful and lovely the color, fragrance, and taste of the fruits were, and regrets not taking more earlier. Shariputra! After my Parinirvana (death), in the last five hundred years, when the Dharma (Buddhist teachings) is about to decline, if there are sentient beings who can have some faith and understanding in giving, keeping precepts, superior wisdom, and diligence, it will be the same. Because of this, when they hear praise, receive, recite, and explain the Sutras (Buddhist scriptures), even just four lines of a verse, they will be disturbed by Mara Papiyas (the demon king in Buddhism), and they will not be able to establish the practice of receiving, reciting, promoting offerings, and various praises, and thus they will abandon everything. Furthermore, when they hear, recite, praise, and receive a small portion, and contemplate and practice in a quiet place, they will be taken advantage of by Mara, who will constantly cause them to retreat in all places. At that time, the practitioner will say, 'How painful, how painful! I am one who is diminished and submerged in the supreme Dharma of the Tathagata. Regarding the true Dharma, we are not allowed to hear and receive it, and we cannot even think of the Tathagata's Samyak-sambodhi (perfect enlightenment) for even a muhurta (a very short period of time).' Furthermore, Shariputra! Also, the Bhikshu (monk) community is controlled by Mara, regarding the various Sutras

不能聽聞讀誦。時魔波旬現大眾前種種毀訾：『此諸契經非佛所說，但是世間虛假文飾。』舍利子！彼大眾中有諸苾芻聞是語已，於一切處魔力所加，悉不聽受。」

爾時世尊說伽陀曰：

「若人聞是正法已，　　令諸魔眾悉遠離，　而於一切佛法中，　　決定信解除疑惑。　若或薄福諸有情，　　於此正法不能聽，　為彼有情薄福故，　　聞亦不能生信解。　或有具足福力者，　　聽聞受持生信解，　於此正法少聽聞，　　能遣一切諸魔事。　如是薄福諸有情，　　於此正法不生信，　以不信故墮惡趣，　　猶如生盲無所見。　若有具足福力者，　　於此正法深信解，　以深信故生善趣，　　速疾猶若酥投水。　一類少福諸有情，　　聞法展轉生煩惱，　彼人長夜受苦惱，　　為愚癡故不解脫，　于佛菩提悉棄捨，　　速疾墮落惡趣中。

「舍利子！如來有清凈潔白智慧之法。舍利子！於四眾中，若有一類苾芻、苾芻尼、優婆塞、優婆夷，于如來滅后法欲滅時，于諸契經聽聞讀誦愛樂受持者。若有一類有情，於一切處不能愛樂受持讀誦者。如來於彼一一了知。又諸有情於此契經，若能聽已發起正行如理修行，當獲四種具足清凈潔白無障礙法。何等為四？一者獲得具足清凈潔

{ "translations": [ "現代漢語譯本", "不能聽聞讀誦。那時，魔波旬（Mara Papiyas，佛教中的魔王）在大眾面前顯現種種譭謗：『這些契經（Sutra，佛經）不是佛陀所說，只是世間的虛假裝飾。』舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）！那些大眾中有一些比丘（Bhiksu，佛教出家男眾）聽到這些話后，在一切地方都受到魔力的影響，完全不接受這些教誨。」， "", "那時，世尊（Bhagavan，佛陀的尊稱）說了偈頌：", "", "『如果有人聽聞了這正法（Saddharma，真正的佛法），就能使一切魔眾遠離，並且在一切佛法中，堅定地相信，解除疑惑。", "如果有些福報淺薄的眾生，不能聽聞這正法，因為他們福報淺薄的緣故，即使聽了也不能產生信解。", "如果有人具足福報，聽聞後接受並信解，只要稍微聽聞這正法，就能遣除一切魔事。", "那些福報淺薄的眾生，對這正法不生信心，因為不信的緣故墮入惡趣（Durgati，不好的輪迴），就像天生的盲人什麼也看不見。", "如果有人具足福報，對這正法深信不疑，因為深信的緣故生於善趣（Sugati，好的輪迴），迅速得就像酥油投入水中一樣。", "有一類福報淺薄的眾生，聽聞佛法后反而生起煩惱，這些人長夜受苦，因為愚癡的緣故不能解脫，他們捨棄了佛陀的菩提（Bodhi，覺悟），迅速墮入惡趣之中。", "", "『舍利子！如來（Tathagata，佛陀的稱號之一）有清凈潔白的智慧之法。舍利子！在四眾（佛教的四種修行人，即比丘、比丘尼、優婆塞、優婆夷）中，如果有一類比丘、比丘尼（Bhiksuni，佛教出家女眾）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），在如來滅度后，佛法將要衰落時，能夠聽聞、讀誦、喜愛並受持這些契經；如果有一類眾生，在任何地方都不能喜愛、受持、讀誦這些契經，如來對他們的情況都一一了知。還有，如果眾生聽聞這些契經后，能夠發起正行，如理修行，將會獲得四種具足清凈潔白無障礙的法。是哪四種呢？第一是獲得具足清凈潔" ], "english_translations": [ "English version", "They cannot hear, read, or recite. At that time, Mara Papiyas (the demon king in Buddhism) appears before the assembly, slandering in various ways: 『These Sutras (Buddhist scriptures) are not spoken by the Buddha, but are merely worldly, false embellishments.』 Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Among that assembly, there are some Bhikshus (Buddhist monks) who, upon hearing these words, are influenced by the power of Mara in all places and do not accept these teachings at all.」", "", "Then, the Bhagavan (the Blessed One, an epithet for the Buddha) spoke these verses:", "", "『If a person hears this true Dharma (Saddharma, the true Buddhist teachings), it will cause all the hosts of Mara to depart, and in all the Buddha's teachings, they will have firm faith and dispel doubts.", "If there are beings with little merit, they cannot hear this true Dharma; because of their little merit, even if they hear it, they cannot generate faith and understanding.", "If there are those who possess sufficient merit, they will hear, accept, and generate faith and understanding; by hearing even a little of this true Dharma, they can dispel all the deeds of Mara.", "Those beings with little merit do not generate faith in this true Dharma; because of their lack of faith, they fall into evil destinies (Durgati, bad rebirths), like those born blind who cannot see anything.", "If there are those who possess sufficient merit, they will have deep faith and understanding in this true Dharma; because of their deep faith, they will be born in good destinies (Sugati, good rebirths), as quickly as ghee is poured into water.", "There is a class of beings with little merit who, upon hearing the Dharma, instead generate afflictions; these people suffer for a long night, and because of their ignorance, they cannot be liberated; they abandon the Buddha's Bodhi (enlightenment) and quickly fall into evil destinies.", "", "『Shariputra! The Tathagata (one of the Buddha's titles) has the Dharma of pure, immaculate wisdom. Shariputra! Among the four assemblies (the four groups of Buddhist practitioners: Bhikshus, Bhikshunis, Upasakas, and Upasikas), if there are Bhikshus, Bhikshunis (Buddhist nuns), Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who, after the Tathagata's Parinirvana (passing away), when the Dharma is about to decline, can hear, read, love, and uphold these Sutras; if there are beings who, in any place, cannot love, uphold, or read these Sutras, the Tathagata knows each of their situations. Furthermore, if beings, upon hearing these Sutras, can initiate right practice and cultivate accordingly, they will obtain four kinds of complete, pure, immaculate, and unobstructed Dharmas. What are these four? The first is obtaining complete, pure, and immaculate" ] }

白戒波羅蜜多無障礙法，二者獲得常遇如來見諸妙相具足清凈潔白無障礙法，三者得見慈氏如來獲得具足清凈潔白無障礙法，四者獲得如理相應諸善根力具足清凈潔白無障礙法。舍利子！獲得如是四種具足清凈潔白無障礙法。舍利子！若我滅后法欲滅時，于大乘行如是行相修相應行者，發起殊勝精進之行，復于契經受持讀誦，為人演說展轉聽受，時彼有情復有十種魔事，智者應當悉皆了知，於此魔事不應隨順，轉復發起勇猛精進成辦佛事。何等名為十種魔事？舍利子！若有苾芻于諸契經發起樂欲受持讀誦，時魔波旬而來嬈惱，此是第一魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，時魔波旬而來嬈惱，令諸眼目生諸疾病，此是第二魔事，智者應當於此了知，不應退屈。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，時魔波旬而來嬈惱，令其身份生諸病苦，此是第三魔事，智者應當於此了知，不應退屈。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，令心散亂不樂本住，此是第四魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，令其發起極忿怒心互相諍競，令諸契經不能安立，此是第五魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸

【現代漢語翻譯】現代漢語譯本第一，獲得白戒波羅蜜多（Pāramitā，意為「到彼岸」）無障礙法，第二，獲得常遇如來（Tathāgata，意為「如來」）見諸妙相具足清凈潔白無障礙法，第三，得見慈氏如來（Maitreya，意為「彌勒」）獲得具足清凈潔白無障礙法，第四，獲得如理相應諸善根力具足清凈潔白無障礙法。舍利子（Śāriputra，佛陀十大弟子之一）！獲得如是四種具足清凈潔白無障礙法。舍利子！若我滅后法欲滅時，于大乘行如是行相修相應行者，發起殊勝精進之行，復于契經（Sūtra，佛經）受持讀誦，為人演說展轉聽受，時彼有情復有十種魔事，智者應當悉皆了知，於此魔事不應隨順，轉復發起勇猛精進成辦佛事。何等名為十種魔事？舍利子！若有苾芻（Bhikṣu，比丘）于諸契經發起樂欲受持讀誦，時魔波旬（Māra Pāpīyas，魔王）而來嬈惱，此是第一魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，時魔波旬而來嬈惱，令諸眼目生諸疾病，此是第二魔事，智者應當於此了知，不應退屈。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，時魔波旬而來嬈惱，令其身份生諸病苦，此是第三魔事，智者應當於此了知，不應退屈。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，令心散亂不樂本住，此是第四魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，令其發起極忿怒心互相諍競，令諸契經不能安立，此是第五魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸契經

【English Translation】 English version First, obtaining the unobstructed Dharma of the White Precept Pāramitā (Perfection, meaning 'to the other shore'); second, obtaining the pure, immaculate, and unobstructed Dharma of constantly encountering the Tathāgata (Thus Come One) and seeing all the wonderful marks; third, seeing the Tathāgata Maitreya (the future Buddha) and obtaining the pure, immaculate, and unobstructed Dharma; fourth, obtaining the power of all wholesome roots that are in accordance with the principle, possessing the pure, immaculate, and unobstructed Dharma. Śāriputra! One obtains these four kinds of pure, immaculate, and unobstructed Dharma. Śāriputra! If, after my passing, when the Dharma is about to perish, those who practice the Mahāyāna (Great Vehicle) in this manner, cultivating accordingly, should arouse superior diligence in practice, and further, uphold, recite, and explain the Sūtras (Buddhist scriptures) to others, and listen to them in turn, then these sentient beings will encounter ten kinds of demonic obstacles. The wise should understand all of these and not follow them, but instead, arouse courageous diligence to accomplish the work of the Buddha. What are these ten kinds of demonic obstacles? Śāriputra! If a Bhikṣu (monk) develops a desire to uphold and recite the Sūtras, then Māra Pāpīyas (the demon king) will come to harass him. This is the first demonic obstacle, which the wise should understand and not follow. Śāriputra! If a Bhikṣu develops a desire to uphold and recite the Sūtras, then Māra Pāpīyas will come to harass him, causing diseases in his eyes. This is the second demonic obstacle, which the wise should understand and not be discouraged by. Śāriputra! If a Bhikṣu develops a desire to uphold and recite the Sūtras, then Māra Pāpīyas will come to harass him, causing various illnesses in his body. This is the third demonic obstacle, which the wise should understand and not be discouraged by. Śāriputra! If a Bhikṣu develops a desire to uphold and recite the Sūtras, then Māra Pāpīyas will cause his mind to become scattered and not enjoy dwelling in its original state. This is the fourth demonic obstacle, which the wise should understand and not follow. Śāriputra! If a Bhikṣu develops a desire to uphold and recite the Sūtras, then Māra Pāpīyas will cause him to develop extreme anger and engage in disputes, preventing the Sūtras from being established. This is the fifth demonic obstacle, which the wise should understand and not follow. Śāriputra! If a Bhikṣu develops a desire to uphold and recite the Sūtras,

契經發起樂欲受持讀誦，令其互相執持斗諍俱陷王難，起惡語言利如毒箭更相損害，如是行相令諸契經不得流通，由斗諍業速疾退轉，此是第六魔事，智者應當於此了知，不應隨順。舍利子！若有苾芻于諸契經發起樂欲受持讀誦，時魔波旬而來誨誘住白衣舍，復令發起種種斗訟，如是行相於諸契經不能受持、令生誹謗，由斗訟業速疾破壞，此是第七魔事，智者應當於此了知，不應隨順。舍利子！于彼時分法欲滅時，或有少年諸苾芻眾於此法中出家未久，于諸契經愛樂受持堅固信解，發阿耨多羅三藐三菩提心。時彼苾芻聞是經已，得大歡喜。彼親教師乃語少年諸苾芻言：『此非佛菩提、非佛法律，不應受持。』時諸苾芻聞是語已，于少時間于佛菩提而不信受。又彼苾芻互相謂言：『我昔修習佛菩提法，今令我等不樂修習。』所有往昔諸善根力使當斷滅，返令如是墮染法中，乃至命終生諸惡趣受大苦惱。舍利子！應知此等是魔所說，如是積集諸地獄業。諸有情等譭謗三寶不順佛言，如來於三世中悉能了知。又諸有情發起精進修大乘行，如來於此亦能了知。舍利子！我今又令諸菩薩等起四種想。何等為四？一者于自身業而善調伏，二者于善修作而妙觀察，三者於他所作不樂觀察、于諸有情起大悲心，四者于空寂處行住坐臥、

【現代漢語翻譯】現代漢語譯本：如果有人對佛經產生強烈的興趣，想要受持、讀誦，卻因為互相執著己見，爭鬥不休，甚至陷入官司糾紛，用惡毒的語言像毒箭一樣互相傷害，這樣的行為會導致佛經無法流通。由於爭鬥的業力，修行會迅速退轉，這是第六種魔事，智者應當明瞭，不應隨順。舍利子！如果有比丘對佛經產生強烈的興趣，想要受持、讀誦，這時魔波旬（Mara Papiyas，佛教中的魔王）會來引誘他住在俗家，又讓他發起各種爭訟。這樣的行為會使他無法受持佛經，甚至產生誹謗之心。由於爭訟的業力，修行會迅速破壞，這是第七種魔事，智者應當明瞭，不應隨順。舍利子！當佛法將要衰滅的時候，可能會有一些年輕的比丘，出家不久，對佛經愛樂受持，有堅固的信心和理解，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）。當這些比丘聽到這部經后，會非常歡喜。但是他們的親教師卻會對這些年輕的比丘說：『這不是佛的菩提（Bodhi，覺悟），不是佛的教法，不應該受持。』這些比丘聽了這話后，在很短的時間內就會對佛的菩提產生不信任。這些比丘還會互相說：『我以前修習佛的菩提法，現在卻讓我們不喜歡修習。』他們過去所積累的善根力量將會斷滅，反而會墮入染污的法中，甚至到生命結束都會墮入惡道，遭受巨大的痛苦。舍利子！應當知道這些都是魔所說的，他們這樣會積累地獄的業力。眾生如果譭謗三寶（Buddha, Dharma, Sangha，佛、法、僧），不順從佛的教誨，如來（Tathagata，佛的稱號）在三世（過去、現在、未來）中都能了知。如果眾生髮起精進，修習大乘（Mahayana，佛教宗派之一）的修行，如來也能夠了知。舍利子！我現在還要讓菩薩們生起四種想法。是哪四種呢？第一，要善於調伏自己的身業；第二，要善於觀察自己所做的善行；第三，不樂於觀察他人所做的事情，對一切眾生生起大悲心；第四，要在空寂的地方行住坐臥。現代漢語譯本：如果有人對佛經產生強烈的興趣，想要受持、讀誦，卻因為互相執著己見，爭鬥不休，甚至陷入官司糾紛，用惡毒的語言像毒箭一樣互相傷害，這樣的行為會導致佛經無法流通。由於爭鬥的業力，修行會迅速退轉，這是第六種魔事，智者應當明瞭，不應隨順。舍利子！如果有比丘對佛經產生強烈的興趣，想要受持、讀誦，這時魔波旬（Mara Papiyas，佛教中的魔王）會來引誘他住在俗家，又讓他發起各種爭訟。這樣的行為會使他無法受持佛經，甚至產生誹謗之心。由於爭訟的業力，修行會迅速破壞，這是第七種魔事，智者應當明瞭，不應隨順。舍利子！當佛法將要衰滅的時候，可能會有一些年輕的比丘，出家不久，對佛經愛樂受持，有堅固的信心和理解，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）。當這些比丘聽到這部經后，會非常歡喜。但是他們的親教師卻會對這些年輕的比丘說：『這不是佛的菩提（Bodhi，覺悟），不是佛的教法，不應該受持。』這些比丘聽了這話后，在很短的時間內就會對佛的菩提產生不信任。這些比丘還會互相說：『我以前修習佛的菩提法，現在卻讓我們不喜歡修習。』他們過去所積累的善根力量將會斷滅，反而會墮入染污的法中，甚至到生命結束都會墮入惡道，遭受巨大的痛苦。舍利子！應當知道這些都是魔所說的，他們這樣會積累地獄的業力。眾生如果譭謗三寶（Buddha, Dharma, Sangha，佛、法、僧），不順從佛的教誨，如來（Tathagata，佛的稱號）在三世（過去、現在、未來）中都能了知。如果眾生髮起精進，修習大乘（Mahayana，佛教宗派之一）的修行，如來也能夠了知。舍利子！我現在還要讓菩薩們生起四種想法。是哪四種呢？第一，要善於調伏自己的身業；第二，要善於觀察自己所做的善行；第三，不樂於觀察他人所做的事情，對一切眾生生起大悲心；第四，要在空寂的地方行住坐臥。

【English Translation】 English version: If someone develops a strong desire to uphold, receive, and recite the sutras, but due to clinging to their own views, they engage in endless disputes, even getting entangled in lawsuits, and use malicious words like poisonous arrows to harm each other, such actions will prevent the sutras from circulating. Due to the karma of disputes, their practice will quickly regress. This is the sixth demonic act, which the wise should understand and not follow. Shariputra! If a Bhikshu (Buddhist monk) develops a strong desire to uphold, receive, and recite the sutras, Mara Papiyas (the demon king in Buddhism) will come to tempt him to live in a layperson's house and incite various disputes. Such actions will prevent him from upholding the sutras and even lead to slander. Due to the karma of disputes, his practice will be quickly destroyed. This is the seventh demonic act, which the wise should understand and not follow. Shariputra! When the Dharma is about to decline, there may be some young Bhikshus who have not been ordained for long, who love to uphold and receive the sutras, have firm faith and understanding, and have generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). When these Bhikshus hear this sutra, they will be very happy. However, their preceptors will say to these young Bhikshus: 'This is not the Buddha's Bodhi (enlightenment), not the Buddha's teachings, and should not be upheld.' After hearing these words, these Bhikshus will lose faith in the Buddha's Bodhi in a short time. These Bhikshus will also say to each other: 'We used to practice the Buddha's Bodhi, but now we are made to dislike practicing.' The power of their past good roots will be cut off, and they will instead fall into defiled practices, even falling into evil realms and suffering great pain until the end of their lives. Shariputra! You should know that these are the words of the demon, and they will accumulate the karma of hell. If sentient beings slander the Three Jewels (Buddha, Dharma, Sangha) and do not follow the Buddha's teachings, the Tathagata (the title of the Buddha) will know in the three times (past, present, and future). If sentient beings generate diligence and practice the Mahayana (one of the Buddhist schools) path, the Tathagata will also know. Shariputra! I will now also cause the Bodhisattvas to generate four thoughts. What are the four? First, to be good at subduing their own bodily actions; second, to be good at observing their own good deeds; third, not to be fond of observing the actions of others, and to generate great compassion for all sentient beings; fourth, to walk, stand, sit, and lie down in a quiet place. English version: If someone develops a strong desire to uphold, receive, and recite the sutras, but due to clinging to their own views, they engage in endless disputes, even getting entangled in lawsuits, and use malicious words like poisonous arrows to harm each other, such actions will prevent the sutras from circulating. Due to the karma of disputes, their practice will quickly regress. This is the sixth demonic act, which the wise should understand and not follow. Shariputra! If a Bhikshu (Buddhist monk) develops a strong desire to uphold, receive, and recite the sutras, Mara Papiyas (the demon king in Buddhism) will come to tempt him to live in a layperson's house and incite various disputes. Such actions will prevent him from upholding the sutras and even lead to slander. Due to the karma of disputes, his practice will be quickly destroyed. This is the seventh demonic act, which the wise should understand and not follow. Shariputra! When the Dharma is about to decline, there may be some young Bhikshus who have not been ordained for long, who love to uphold and receive the sutras, have firm faith and understanding, and have generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). When these Bhikshus hear this sutra, they will be very happy. However, their preceptors will say to these young Bhikshus: 'This is not the Buddha's Bodhi (enlightenment), not the Buddha's teachings, and should not be upheld.' After hearing these words, these Bhikshus will lose faith in the Buddha's Bodhi in a short time. These Bhikshus will also say to each other: 'We used to practice the Buddha's Bodhi, but now we are made to dislike practicing.' The power of their past good roots will be cut off, and they will instead fall into defiled practices, even falling into evil realms and suffering great pain until the end of their lives. Shariputra! You should know that these are the words of the demon, and they will accumulate the karma of hell. If sentient beings slander the Three Jewels (Buddha, Dharma, Sangha) and do not follow the Buddha's teachings, the Tathagata (the title of the Buddha) will know in the three times (past, present, and future). If sentient beings generate diligence and practice the Mahayana (one of the Buddhist schools) path, the Tathagata will also know. Shariputra! I will now also cause the Bodhisattvas to generate four thoughts. What are the four? First, to be good at subduing their own bodily actions; second, to be good at observing their own good deeds; third, not to be fond of observing the actions of others, and to generate great compassion for all sentient beings; fourth, to walk, stand, sit, and lie down in a quiet place.

于自他心隨順防護。如是名為起四種想。

佛說大乘菩薩藏正法經卷第二十五大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十六

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯精進波羅蜜多品第九之二

「複次舍利子！時彼有情多起邪見橫生計執，說法苾芻亦復減少，為人輕賤不生尊重，亦不恭敬親近供養。有諸苾芻非法說法，于其正法不樂親近。設見有人于諸契經而生恭敬尊重供養，有大力能種種稱讚者，共生侮慢。舍利子！時彼苾芻得離欲者愛樂受持，未離欲者于諸契經不樂受持，于大眾前隨順魔眾，此是第八魔事，智者於此應當了知，不應隨順。舍利子！若有苾芻于諸契經雖生愛樂受持讀誦解說書寫，為利養故隨順世間諸有情等起偷盜業，於三種事數數作意。何等為三？所謂貪著衣服、飲食及諸臥具。於此三事而多追求，此是第九魔事，智者於此應當了知，不應隨順。舍利子！若有苾芻於此大乘諸契經中行相應行，而能發起最上精進，書寫受持愛樂讀誦廣為人說。時彼苾芻為魔所持，業煩惱障之所覆蔽，于雜染法隨順愛樂，戲論語言而常相應，耽著睡眠。于睡眠中亦樂耽著諸雜染法，又復耽著炫惑

【現代漢語翻譯】現代漢語譯本對於自己和他人的心念，要隨順防護。這樣就叫做生起四種想法。

《佛說大乘菩薩藏正法經》卷第二十五大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第二十六

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯《精進波羅蜜多品》第九之二

『再者，舍利子（Śāriputra）！那時，那些有情眾生大多生起邪見，橫生計較執著，說法比丘（bhikṣu）也逐漸減少，被人輕視，不被尊重，也不恭敬親近供養。有些比丘非法說法，對於正法不樂意親近。如果看到有人對於諸契經（sūtra）生起恭敬尊重供養，有大力能夠種種稱讚的，就共同生起侮慢之心。舍利子！那時，那些已經離欲的比丘喜愛受持契經，未離欲的比丘對於諸契經不樂意受持，在大眾面前隨順魔眾，這是第八種魔事，智者對於此應當了知，不應隨順。舍利子！如果有比丘對於諸契經雖然生起喜愛，受持讀誦解說書寫，爲了利養的緣故，隨順世間諸有情等，生起偷盜的行業，對於三種事情常常作意。哪三種呢？就是貪著衣服、飲食以及各種臥具。對於這三件事多方追求，這是第九種魔事，智者對於此應當了知，不應隨順。舍利子！如果有比丘在此大乘諸契經中修行相應的行為，而能夠發起最上精進，書寫受持，喜愛讀誦，廣為人說。那時，這個比丘被魔所控制，被業煩惱障所覆蓋，對於雜染法隨順喜愛，常常與戲論語言相應，貪戀睡眠。在睡眠中也喜歡貪戀各種雜染法，又貪戀炫惑』

【English Translation】 English version Regarding one's own mind and the minds of others, one should protect them by following them. This is called generating four kinds of thoughts.

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka, Volume 25 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka, Volume 26

Translated by the Tripitaka Master Cijue, the Silver Green Grand Master of the West, the Acting Minister of the Court of Imperial Sacrifices, the Great Master of the Transmission of Sanskrit, and the Purple-Robed Śramaṇa Minister Fahu, etc., under Imperial Decree, Chapter 9, Part 2 of the Perfection of Diligence

'Furthermore, Śāriputra! At that time, those sentient beings mostly give rise to wrong views and cling to arbitrary calculations and attachments. The Dharma-preaching bhikṣus (monks) also gradually decrease, are looked down upon, not respected, and are neither revered nor approached for offerings. Some bhikṣus preach the Dharma unlawfully and are not inclined to approach the Right Dharma. If they see someone who reveres, respects, and makes offerings to the sutras (scriptures), and who has the power to praise them in various ways, they collectively give rise to contempt. Śāriputra! At that time, those bhikṣus who have detached from desire love to uphold the sutras, while those who have not detached from desire are not inclined to uphold the sutras. In front of the assembly, they follow the retinue of Mara (demon), this is the eighth demonic act. The wise should understand this and not follow it. Śāriputra! If there are bhikṣus who, although they love, uphold, recite, explain, and write the sutras, for the sake of gain and offerings, follow the sentient beings of the world and engage in the act of stealing, and frequently focus on three things. What are the three? They are attachment to clothing, food, and various bedding. They seek these three things in many ways. This is the ninth demonic act. The wise should understand this and not follow it. Śāriputra! If there are bhikṣus who practice in accordance with these sutras of the Great Vehicle, and are able to generate the highest diligence, writing, upholding, loving to recite, and widely explaining them to others. At that time, this bhikṣu is controlled by Mara, covered by the obstacles of karmic afflictions, follows and loves defiled dharmas, is constantly associated with frivolous speech, and is addicted to sleep. In sleep, they also like to indulge in various defiled dharmas, and are also addicted to bewilderment.'

女事，深樂隨順如是行相，于諸契經不樂書寫受持讀誦廣為人說。舍利子！時彼苾芻，于如來教生愛樂者，不欲斷滅如來聖教。不愛樂者，惡業苾芻為魔所著，欲令佛法速疾斷滅。此是第十魔事。舍利子！如是十法，諸有智者應當於此一一了知，不應隨順。」

爾時世尊說伽陀曰：

「時彼所有一切處，　　由彼業故魔障生，　于諸白法悉棄捨，　　不樂思擇諸義利。　勝慧減少惡慧增，　　于正法中不安住，　樂聞非法悉能行，　　墮惡趣中為境界。　如是展轉命終時，　　覆藏瑕玼為救護，　尊重親教阿阇梨，　　一時俱墮于惡趣。　我于俱胝千劫中，　　為利世間修苦行，　常于有情思善巧，　　悉令遠離三毒火。　我時證得大菩提，　　能轉清凈妙法輪，　於人天中無與等，　　世出世間稱第一。　我今不應當棄捨，　　世間有情極難得，　令彼魔眾悉退散，　　皆能離苦獲安樂。　又令癡闇道路中，　　持六度等真善行，　于諸佛教悉相應，　　而能獲得菩提道。　于如是法聽受已，　　復能演說真實空，　令彼安住正信中，　　是故得離諸魔眾。　於此最上真實中，　　若有棄背真實法，　非真實相作真實，　　不能遠離諸魔眾。　若有有情于佛所，　　

【現代漢語翻譯】現代漢語譯本『女子之事』，深深地喜歡隨順這些行為，對於各種佛經不樂於書寫、受持、讀誦和廣泛地為他人宣說。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那時，那些對如來（Tathāgata，佛陀的稱號之一）的教導產生愛樂的苾芻（bhikṣu，出家修行的男性佛教徒），不希望斷滅如來的神聖教誨。那些不愛樂的，作惡的苾芻被魔所纏，想要讓佛法迅速斷滅。這是第十種魔事。舍利子！像這樣的十種法，所有有智慧的人都應當一一瞭解，不應當隨順它們。」

那時，世尊（Bhagavān，佛陀的稱號之一）說了偈頌：

『那時，所有一切地方，都因為那些業障而產生魔障，他們捨棄一切白法（śukla-dharma，指善良、純潔的法），不樂於思考和選擇各種義理。勝慧（prajñā，卓越的智慧）減少，惡慧（ku-prajñā，錯誤的智慧）增加，在正法（saddharma，正確的佛法）中不安住，喜歡聽聞非法（adharma，不正的法）並且能夠實行，墮入惡趣（durgati，指地獄、餓鬼、畜生三惡道）成為其境界。像這樣輾轉命終時，他們會掩蓋自己的瑕疵來尋求保護，尊重他們的親教師（upādhyāya，戒師）和阿阇梨（ācārya，導師），最終一同墮入惡趣。我（佛陀自稱）在無數劫中，爲了利益世間而修行苦行，常常對有情（sattva，一切有情眾生）思考善巧的方法，使他們都遠離貪、嗔、癡三毒之火。我那時證得了大菩提（mahābodhi，無上正等正覺），能夠轉動清凈的妙法輪（dharma-cakra，佛法的教義），在人天之中沒有可以與之相比的，在世間和出世間都堪稱第一。我如今不應當捨棄世間有情，他們是極其難得的，要讓那些魔眾都退散，使他們都能遠離痛苦獲得安樂。還要讓那些在癡暗道路中的人，持有六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）等真正的善行，與各種佛教教義都相應，從而能夠獲得菩提道（bodhi-mārga，通往覺悟的道路）。聽受了這樣的法之後，又能演說真實的空性（śūnyatā，一切事物無自性的真理），使他們安住在正信（samyak-śraddhā，正確的信仰）之中，因此能夠遠離各種魔眾。在這最上真實的教義中，如果有人背棄真實的法，把非真實的相當作真實，就不能遠離各種魔眾。如果有有情在佛陀這裡，

【English Translation】 English version 'Women's matters,' deeply delight in following such behaviors, and are not fond of writing, receiving, reciting, or widely proclaiming the various sutras. Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! At that time, those bhikshus (bhikṣu, ordained male Buddhist monks) who have affection for the Tathagata's (Tathāgata, one of the titles of the Buddha) teachings do not wish to extinguish the Tathagata's sacred teachings. Those who do not have affection, the evil bhikshus, are possessed by demons and wish to quickly extinguish the Dharma. This is the tenth demonic matter. Shariputra! These ten dharmas, all wise people should understand them one by one and should not follow them.'

At that time, the Bhagavan (Bhagavān, one of the titles of the Buddha) spoke in verses:

'At that time, in all places, demonic obstacles arise due to those karmic hindrances. They abandon all white dharmas (śukla-dharma, referring to good and pure dharmas), and are not fond of contemplating and choosing various meanings. Superior wisdom (prajñā, excellent wisdom) decreases, and evil wisdom (ku-prajñā, wrong wisdom) increases. They do not abide in the true Dharma (saddharma, the correct Buddhist teachings), they like to hear non-Dharma (adharma, incorrect teachings) and are able to practice it, falling into the evil realms (durgati, referring to the three evil realms of hell, hungry ghosts, and animals) as their destination. In this way, when they pass away, they will cover up their flaws to seek protection, respecting their preceptor (upādhyāya, the ordination teacher) and acharya (ācārya, the mentor), and will ultimately fall into the evil realms together. I (the Buddha referring to himself) have practiced asceticism for countless kalpas (aeons) for the benefit of the world, and I always contemplate skillful means for sentient beings (sattva, all living beings), so that they may all be far from the fires of the three poisons of greed, hatred, and delusion. At that time, I attained great Bodhi (mahābodhi, supreme enlightenment), and I am able to turn the pure and wonderful Dharma wheel (dharma-cakra, the teachings of the Buddha). Among humans and gods, there is no one comparable to me, and I am the first in both the worldly and the transcendental realms. Now, I should not abandon the sentient beings of the world, who are extremely rare to encounter. I must make those demonic hordes disperse, so that they can all be free from suffering and attain happiness. Also, I must enable those who are on the path of ignorance to hold true good practices such as the six perfections (pāramitā, generosity, morality, patience, diligence, meditation, and wisdom), to be in accordance with all Buddhist teachings, and thus be able to attain the path to Bodhi (bodhi-mārga, the path to enlightenment). After hearing and receiving such teachings, they can also expound the true emptiness (śūnyatā, the truth of the non-self nature of all things), enabling them to abide in right faith (samyak-śraddhā, correct faith), and thus be able to be free from all demonic hordes. In this supreme truth, if there are those who turn their backs on the true Dharma, and take the non-true as true, they will not be able to be free from all demonic hordes. If there are sentient beings at the Buddha's place,

歡喜堅固生尊重，　聽聞如是正法時，　　獲得吉祥勝義利。　正信有情歡喜已，　　諸有魔眾生苦惱，　於一切處作善時，　　魔眾競來為恐怖。　時魔假作苾芻相，　　巧出語言相誑惑，　于眾迅疾生動亂，　　謂菩提道非真實。　自言我法真實因，　　汝應堅固求安住，　發生如是戲論已，　　然後輕侮復譭謗。　時彼苾芻魔所著，　　信魔語故生放逸，　謂言此法非佛乘，　　因是棄捨涅盤道。　復背正覺合諸塵，　　而於佛法不信受，　由執我見粗重已，　　速疾墮落惡趣中。　縱有少分諸苾芻，　　而復愛樂非真實，　各于大乘空法中，　　互相伺求諸過失。　縱遇最上真實法，　　以雜亂故不聽習，　復于義理生恐怖，　　舍正法故無所歸。　彼時無有說法者，　　不信解人而復眾，　如是縱有說法師，　　悉皆棄捨不聽受。　若於世尊末法中，　　復能利樂諸有情，　彼時多有魔障侵，　　於此勿應生退屈。　未來若有苾芻眾，　　決定於法生信解，　寧喪身命堅護持，　　速獲證悟圓常果。」

爾時舍利子及諸大苾芻等，于大眾中聞是修習大乘行者于諸險難能行正法，各各發起廣大無量堅固勇猛精進之力。如是行相，於此大乘菩薩藏正法，聽聞

【現代漢語翻譯】現代漢語譯本歡喜和堅固的信心會產生尊重，當聽聞這樣的正法時，會獲得吉祥殊勝的利益。具有正信的有情眾生歡喜之後，那些魔眾會感到苦惱，當在一切地方行善時，魔眾會競相前來製造恐怖。這時，魔會假扮成比丘（佛教出家男眾），巧妙地用言語來欺騙迷惑，在人群中迅速製造動亂，聲稱菩提道不是真實的。他們自稱自己的法才是真實的，勸說人們應該堅固地安住於此，在製造這樣的戲論之後，然後輕視和誹謗正法。這時，那些被魔所迷惑的比丘，因為相信魔的話而變得放逸，聲稱這個法不是佛的教導，因此拋棄了通往涅槃（佛教的解脫境界）的道路。他們背離正覺（佛教的覺悟），與世俗的塵埃混同，對佛法不再信受，由於執著於我見（認為有真實自我的錯誤觀念）而變得頑固，迅速墮落到惡趣（佛教中指不好的輪迴轉生之處）之中。即使有少部分比丘，卻又喜愛那些不真實的東西，在各自的大乘空法（佛教中關於空性的教義）中，互相尋找對方的過失。即使遇到最上乘的真實法，也因為心緒雜亂而不去聽聞學習，反而對其中的義理產生恐懼，因為捨棄正法而無所歸依。那時沒有說法的人，不相信和不理解的人卻很多，即使有說法的人，也都被人們拋棄而不去聽受。如果在世尊（釋迦牟尼佛）的末法時期，還能利益安樂眾生，那時會有很多魔障侵擾，對此不應該感到退縮。未來如果有比丘眾，能夠堅定地對佛法產生信解，寧願失去生命也要堅決護持，就能迅速獲得證悟圓滿常住的果位。

那時，舍利子（佛陀的十大弟子之一）和諸位大比丘等，在大眾中聽到這些修習大乘的行者在各種險難中能夠奉行正法，各自發起廣大無量、堅固勇猛的精進力量。像這樣的修行，對於這大乘菩薩藏的正法，聽聞之後

【English Translation】 English version Joy and firm faith give rise to respect, When hearing such a true Dharma, one obtains auspicious and supreme benefits. After sentient beings with right faith rejoice, those Mara (demon) hosts feel distressed, When doing good in all places, the Mara hosts compete to come and create terror. At this time, Mara will disguise themselves as Bhikshus (Buddhist monks), Skillfully using words to deceive and confuse, Quickly creating turmoil among the people, Claiming that the Bodhi path is not real. They proclaim that their own Dharma is the true cause, Advising people to firmly abide in it, After creating such fabrications, They then belittle and slander the true Dharma. At this time, those Bhikshus who are possessed by Mara, Because they believe Mara's words, become lax, Claiming that this Dharma is not the Buddha's teaching, Therefore abandoning the path to Nirvana (Buddhist state of liberation). They turn away from Right Enlightenment (Buddhist awakening), mingling with worldly dust, No longer believing in and accepting the Buddha's Dharma, Due to clinging to the view of self (the mistaken belief in a real self), they become stubborn, Quickly falling into the evil realms (unfavorable realms of rebirth in Buddhism). Even if there are a few Bhikshus, They still love what is not real, In their respective Mahayana (Great Vehicle) teachings on emptiness, They seek each other's faults. Even if they encounter the supreme true Dharma, They do not listen and learn because their minds are confused, Instead, they become fearful of its meaning, Because they abandon the true Dharma, they have nowhere to turn. At that time, there are no speakers of the Dharma, And those who do not believe or understand are many, Even if there are speakers of the Dharma, They are all abandoned and not listened to. If, in the Dharma-ending age of the World Honored One (Shakyamuni Buddha), One can still benefit and bring joy to sentient beings, At that time, there will be many Mara obstacles, One should not be discouraged by this. In the future, if there are Bhikshu communities, Who can firmly generate faith and understanding in the Dharma, They would rather lose their lives than give up their firm protection, And will quickly attain the fruit of enlightenment, perfect and eternal.

At that time, Shariputra (one of the Buddha's ten great disciples) and the great Bhikshus, among the assembly, heard that these practitioners of the Mahayana path could practice the true Dharma in various difficulties, and each generated vast, immeasurable, firm, courageous, and diligent strength. Such practice, regarding this true Dharma of the Mahayana Bodhisattva Treasury, after hearing it

讀誦書寫受持展轉教示廣為人說。又復說是善巧譬喻：「譬若有人善能守護祖宗庫藏，今見財寶漸欲減沒而生憂惱。如我今見釋迦如來於無量百千俱胝那由他阿僧祇劫，修行是難得阿耨多羅三藐三菩提法漸將減沒。我等苾芻亦復如是共生憂惱，宜各發起廣大無量勇猛精進，堅持守護大乘菩薩正法寶藏。」

又苾芻言：「譬如有人，有一親子端正殊妙，父母見時適悅其心，觀視子相目不暫舍。其子忽然于險難處墮落其中，有大飛禽捉持而去，又復墮落那落迦邊高險之處。時彼父母發勇悍力持取而還。如我今者佛滅度后，若有正士于無上法寶生大信敬欲求出離，而於彼時受持讀誦如說修行。我以如來無上法寶共相付囑，精進守護亦復如是，無令為彼諸惡人輩之所侵壞。」

又苾芻言：「譬如世間聚集兵眾，行列陣勢欲相鬥戰。是時眾中少分有情，見彼軍眾心無怯弱安住其前，護諸兵眾無令鬥戰。又復眾中有多勇悍，見是兵眾心無怯弱安住其前，如是展轉乃立戰功。如我今者佛滅度后法欲滅時，若有有情內心堅固護持正法，親近善友樂求出離，被堅固鎧發起廣大精進之力破魔軍眾。如是行相，於法寶中若有少分精妙思擇亦復如是，乃至一四句偈為人演說令他隨喜，信受佛語不生疑謗，亦復告示令多有情隨喜稱讚

【現代漢語翻譯】現代漢語譯本讀誦、書寫、受持、輾轉教導、廣泛為人宣說。又進一步說善巧的比喻：『譬如有人善於守護祖先的寶藏，現在看到財寶逐漸減少而感到憂愁。如同我現在看到釋迦如來在無量百千俱胝那由他阿僧祇劫（極長的時間單位）修行所證得的難得的阿耨多羅三藐三菩提法（無上正等正覺）逐漸衰減。我們這些比丘也同樣感到憂愁，應該各自發起廣大無量的勇猛精進，堅持守護大乘菩薩的正法寶藏。』又比丘說：『譬如有人，有一個相貌端正殊勝的親生兒子，父母看到他時感到非常喜悅，眼睛不肯片刻離開他的身影。他的兒子忽然在危險的地方墜落，被大鳥抓走，又掉落到那落迦（地獄）附近的高險之處。這時，他的父母奮起勇氣和力量把他救回來。如同我現在，佛陀滅度后，如果有正直的人對無上法寶生起極大的信敬，想要尋求解脫，並且在那時受持、讀誦、如教修行。我將如來的無上法寶交付給他們，讓他們精進守護，也應當如此，不要讓那些惡人破壞。』又比丘說：『譬如世間聚集軍隊，排列陣勢準備戰鬥。這時，軍隊中少部分人，看到敵軍不感到畏懼，安穩地站在前面，保護軍隊不讓戰鬥發生。又有一些人非常勇敢，看到敵軍也不感到畏懼，安穩地站在前面，這樣輾轉努力才建立戰功。如同我現在，佛陀滅度后，佛法將要衰滅時，如果有內心堅定的人護持正法，親近善友，樂於尋求解脫，披上堅固的鎧甲，發起廣大精進的力量，破除魔軍。像這樣的行為，對於佛法寶藏中哪怕只有少許精妙的道理，也應當如此思索，甚至哪怕只為他人演說一句四句偈，使他人隨喜，信受佛語而不產生懷疑誹謗，也應當告訴他人，讓更多的人隨喜稱讚。』

【English Translation】 English version Recite, write, uphold, teach others, and widely proclaim it to people. Furthermore, give a skillful analogy: 『It is like someone who is good at guarding their ancestral treasury, and now sees the treasures gradually diminishing, causing them distress. Similarly, I now see that the rare Anuttara-samyak-sambodhi Dharma (supreme perfect enlightenment) that Shakyamuni Tathagata (the thus-gone one) attained through practice over countless hundreds of thousands of kotis (a large number) of nayutas (another large number) of asamkhyeyas (incalculable) of kalpas (eons) is gradually declining. We bhikshus (monks) also feel distressed, and should each arouse vast and immeasurable courageous diligence, and firmly guard the great vehicle Bodhisattva』s treasure of the true Dharma.』 Furthermore, the bhikshu said: 『It is like someone who has a beloved child, handsome and extraordinary, and the parents feel joy when they see him, their eyes never leaving his sight. Suddenly, the child falls into a dangerous place, is seized by a large bird and carried away, and then falls near the high and dangerous place of Naraka (hell). At that time, the parents muster courage and strength to retrieve him. Similarly, after the Buddha』s Parinirvana (passing away), if there are righteous people who have great faith and respect for the supreme Dharma treasure, and seek liberation, and at that time uphold, recite, and practice as taught, I entrust them with the Tathagata』s supreme Dharma treasure, and they should diligently guard it, just as the parents did, and not allow it to be destroyed by those evil people.』 Furthermore, the bhikshu said: 『It is like in the world, an army gathers, arranging their formations to prepare for battle. At that time, a small number of beings in the army, seeing the enemy, do not feel fear, but stand firmly in front, protecting the army and preventing the battle from happening. And there are many who are very brave, seeing the enemy, they do not feel fear, but stand firmly in front, and through their efforts, they establish merit in battle. Similarly, after the Buddha』s Parinirvana, when the Dharma is about to decline, if there are beings with firm hearts who uphold the true Dharma, associate with good friends, and are happy to seek liberation, they put on firm armor, arouse great diligence, and break through the army of Mara (demon). Such actions, even if one only contemplates a small portion of the profound meaning of the Dharma treasure, or even if one only explains a four-line verse to others, causing them to rejoice, believe in the Buddha』s words without doubt or slander, and also tell others, causing more beings to rejoice and praise.』

過去未來現在諸佛無上妙法令其安住。」時諸苾芻乃至廣說無量譬喻。

佛告舍利子：「如實行相，我說是人所得福聚，猶如虛空無有限量說不能盡。又舍利子！佛滅度后是人難得，我說名為是殊勝丈夫、是最上丈夫、是勇猛丈夫、是大丈夫，得佛法分，不樂自利小乘靜住，唯行堅固大乘正行。又復不樂讚歎自他名譽，唯樂讚歎大乘功德。舍利子！乃至臨命終時，於此正法亦復受持讀誦，于真實空決定勝解。

「複次舍利子！於後末世破戒苾芻，亦復增盛譭謗正法，于諸世間外道經典多樂修習。舍利子！於此劫濁、煩惱濁、眾生濁、見濁、命濁惡世之中，若有苾芻能以勇銳破諸斗諍而得安住，常愿不離諸佛菩提，於三時中應作觀想善能安住。」

爾時世尊說伽陀曰：

「親近如來正法藏，　　能破一切老死苦，　于自利行非相應，　　常樂利樂諸有情。　於我所說正法中，　　恭敬愛樂能建立，　彼堪我為調御師，　　即是如來真弟子。　若於正法不樂聞，　　又復不能善安住，　彼人墮落惡趣中，　　如輪于海速沉沒。　于千俱胝劫數中，　　遇佛出世極難得，　彼人為魔之所著，　　縱得遇佛生厭怠。

「複次舍利子！過去九十一劫，彼時分中有佛出世，號毗婆尸如來

【現代漢語翻譯】現代漢語譯本：過去、未來、現在諸佛以無上微妙的法，令其安住於此（指大乘正行）。』當時，眾比丘乃至廣說無量譬喻。佛告訴舍利子（Śāriputra）：『如實修行的人，我說此人所得的福德，猶如虛空，無法用言語窮盡。又，舍利子！佛滅度后，這樣的人難以遇到，我說此人名為殊勝丈夫、最上丈夫、勇猛丈夫、大丈夫，得佛法分，不樂於自利的小乘靜住，唯獨奉行堅固的大乘正行。而且不樂於讚歎自己或他人的名譽，唯獨樂於讚歎大乘的功德。舍利子！乃至臨命終時，對於此正法也仍然受持讀誦，對於真實的空性有決定性的勝解。『再者，舍利子！在後來的末世，破戒的比丘也會增多，他們會譭謗正法，對於世間外道的經典多加修習。舍利子！在這劫濁、煩惱濁、眾生濁、見濁、命濁的惡世之中，如果有比丘能夠以勇猛銳利的精神破除各種爭鬥而得以安住，常愿不離諸佛的菩提，在三時之中應當作觀想，善能安住。』當時，世尊說了偈頌：『親近如來的正法寶藏，能破除一切老死之苦，與自利的行為不相應，常常樂於利益一切有情眾生。對於我所說的正法，恭敬愛樂並能建立，這樣的人堪稱我的調御師，即是如來的真弟子。如果對於正法不樂於聽聞，又不能善於安住，這樣的人會墮落到惡趣之中，如同車輪在海中迅速沉沒。在千俱胝（koṭi，意為千萬）劫的漫長時間中，遇到佛出世是極其難得的，這樣的人被魔所纏縛，即使遇到佛也會產生厭倦懈怠。』『再者，舍利子！在過去九十一劫，那時分中有佛出世，號毗婆尸如來（Vipaśyin，意為勝觀）。』

【English Translation】 English version: 'The unsurpassed and wonderful Dharma of the Buddhas of the past, future, and present enables them to abide in this (referring to the Mahayana practice).' At that time, the Bhikshus, and so on, extensively spoke of countless metaphors. The Buddha said to Śāriputra: 'As for one who practices accordingly, I say that the accumulation of merit obtained by this person is like the void, which cannot be exhausted by words. Moreover, Śāriputra! After the extinction of the Buddha, such a person is difficult to encounter. I say that this person is called a superior man, the most excellent man, a courageous man, a great man, who has obtained a share of the Buddha's Dharma, does not delight in the self-benefiting quietude of the Hinayana, but solely practices the steadfast Mahayana. Furthermore, he does not delight in praising his own or others' reputations, but solely delights in praising the merits of the Mahayana. Śāriputra! Even at the time of approaching death, he still upholds, recites, and has a decisive understanding of the true emptiness of this Dharma.' 'Moreover, Śāriputra! In the later degenerate age, the Bhikshus who break the precepts will also increase, they will slander the true Dharma, and will be more inclined to study the scriptures of worldly heretics. Śāriputra! In this evil world of the kalpa turbidity, affliction turbidity, sentient being turbidity, view turbidity, and life turbidity, if there is a Bhikshu who can break through all disputes with courage and sharpness and abide in peace, constantly wishing not to be separated from the Bodhi of all Buddhas, he should contemplate and abide well during the three periods of time.' At that time, the World Honored One spoke the following verses: 'Drawing near to the treasury of the Tathagata's true Dharma, one can break through all the sufferings of old age and death, not corresponding to self-benefiting actions, but always delighting in benefiting all sentient beings. For the true Dharma that I have spoken, one who reveres, loves, and establishes it, is worthy to be my tamer, and is a true disciple of the Tathagata. If one does not delight in hearing the true Dharma, and is also unable to abide well, such a person will fall into the evil realms, like a wheel quickly sinking in the sea. In the countless eons of thousands of kotis (koṭi, meaning ten million), encountering the appearance of a Buddha is extremely rare. Such a person is possessed by demons, and even if he encounters a Buddha, he will become weary and indolent.' 'Furthermore, Śāriputra! In the past ninety-one kalpas, at that time, there was a Buddha who appeared in the world, named Vipaśyin Tathagata (Vipaśyin, meaning 'one who sees clearly').'

、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛法中有六群苾芻：一名善見，二名妙利，三名作喜，四名賢吉，五名名稱，六名利牙，而生計執我、人、眾生、壽者、斷常等見，常行侮慢，共相呼集詣曠野中，而常議論差別惡行，如是各各而自謂言行百種善。而復召集一十二十乃至五十，以為群類，自所行法展轉教示，復立誓言：『若違我教必遭損害。』說是行已分首而去，或入聚落、或抵城邑、或自他舍乃至王城。時彼一人抵一聚落，還集種類，復各教示增損佛語。舍利子！云何作意增損佛語？時彼種類堅固執有我、人、眾生、壽者，『若無我者誰為往來？誰為坐臥？誰為語默？誰為施者？誰為受者？誰為飲食？誰苦誰樂？乃至一癢一痛誰為覺觸等者？』時彼眾中或有一人作如是言：『若說無有我、人、眾生、壽者，非我善友。』舍利子！時彼聚落男子女人、童男童女聞如是語，皆樂於彼執我見者而為善友，互相謂曰：『我于往昔有諸智者如實了知。真善友者，說無我、人、眾生、壽者。我今于彼先所尊者，不應親近恭敬供養。』舍利子！時彼六群苾芻後半月分還集一處，中有一苾芻謂言：『我已展轉教化五百種族以為眷屬。』

「複次舍利子！時毗婆尸如來、應、正

【現代漢語翻譯】現代漢語譯本：應供（值得供養的人）、正遍知（完全覺悟的人）、明行足（智慧和行為完美的人）、善逝（善於到達彼岸的人）、世間解（瞭解世間一切的人）、無上士（無與倫比的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬的人）。在那位佛的教法中，有六群比丘：一名叫善見，二名叫妙利，三名叫作喜，四名叫賢吉，五名叫名稱，六名叫利牙。他們執著於我、人、眾生、壽者等見解，以及斷見和常見等邪見，經常傲慢無禮，互相呼喚聚集到曠野中，經常議論各種惡行。他們各自認為自己做了百種善事。他們又召集十個、二十個甚至五十個人，組成團伙，互相傳授自己所修的法，還立下誓言：『如果違揹我的教導，必定會遭受損害。』說完這些話后，他們就分散開來，有的進入村落，有的到達城鎮，有的到別人家，甚至到王城。當時，其中一人到達一個村落，又聚集同類，各自教導，增減佛陀的教誨。舍利子！他們是如何增減佛陀的教誨的呢？當時，那些人堅固執著於我、人、眾生、壽者的觀念，認為『如果沒有我，誰會來來往往？誰會坐臥？誰會說話和沉默？誰是施者？誰是受者？誰會飲食？誰會感到痛苦和快樂？甚至連一癢一痛，是誰在感受？』當時，他們之中有人這樣說：『如果說沒有我、人、眾生、壽者，那他就不是我的好朋友。』舍利子！當時，那個村落的男人女人、男孩女孩聽到這樣的話，都喜歡那些執著於我見的人，把他們當作好朋友，互相說道：『我過去認為那些智者如實了知真理。真正的善友是說沒有我、人、眾生、壽者的人。我現在對於那些我先前尊敬的人，不應該親近、恭敬和供養。』舍利子！當時，那六群比丘在半個月后又聚集在一起，其中一個比丘說：『我已經輾轉教化了五百個種族，使他們成為我的眷屬。』複次，舍利子！當時，毗婆尸如來（過去七佛之一）、應（值得供養的人）、正

【English Translation】 English version: 'Worthy of offerings, Fully Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World Honored One.' In that Buddha's Dharma, there were six groups of Bhikshus: one named Good View, two named Wonderful Benefit, three named Joyful Action, four named Virtuous Auspiciousness, five named Reputation, and six named Sharp Teeth. They clung to views of self, person, sentient being, life span, and views of annihilation and permanence. They were constantly arrogant and disrespectful, often gathering in the wilderness to discuss various evil deeds. Each of them considered themselves to have performed a hundred good deeds. They would gather ten, twenty, or even fifty people, forming groups, teaching each other their own practices, and making vows: 'If you disobey my teachings, you will surely suffer harm.' After saying this, they would disperse, some going to villages, some to towns, some to other people's homes, and even to the royal city. At that time, one of them would arrive at a village, gather his followers, and each would teach, adding to or subtracting from the Buddha's teachings. Shariputra! How did they add to or subtract from the Buddha's teachings? At that time, those people firmly clung to the concepts of self, person, sentient being, and life span, thinking, 'If there is no self, who comes and goes? Who sits and lies down? Who speaks and is silent? Who is the giver? Who is the receiver? Who eats and drinks? Who experiences pain and pleasure? Even a single itch or pain, who is feeling it?' At that time, one of them would say, 'If someone says there is no self, person, sentient being, or life span, they are not my good friend.' Shariputra! At that time, the men, women, boys, and girls of that village, hearing these words, all favored those who clung to the view of self, considering them good friends, and saying to each other, 'In the past, I thought those wise ones truly understood. True good friends are those who say there is no self, person, sentient being, or life span. Now, those whom I previously respected, I should not approach, respect, or make offerings to.' Shariputra! At that time, the six groups of Bhikshus gathered again after half a month, and one of them said, 'I have already converted five hundred clans, making them my followers.' Furthermore, Shariputra! At that time, Vipashyin Tathagata (one of the past seven Buddhas), Worthy of offerings, Fully

等覺有一聲聞苾芻，諸漏已盡無復煩惱，得阿羅漢果。既知是已，入彼五百聚落為諸男子女人、童男童女而說是言：『彼所說法是粗惡語、不真實語、無義利語。』時阿羅漢于彼眾中說伽陀曰：

「『若於正法不了知，　　彼人即昧真聖道，　　汝于邪法堅執著，　　決定當墮諸惡趣。』

「說是偈已，時彼六群苾芻眾等生大恚怒不樂信受。時阿羅漢生大慜念，讚歎佛已，復說伽陀曰：

「『我佛所說真實法，　　一切有為悉無常，　　于諸法中皆無我，　　是不堅固非常住，　　又復諸行皆造作，　　體不實故空復空；　　愚夫癡迷堅執著，　　于幻法中生動亂。』

「說是偈已，又語彼苾芻等眾：『諸佛如來所說法中，悉皆無有我、人、眾生、壽者。』時阿羅漢知彼苾芻等眾不樂信受，復說伽陀曰：

「『若於施受生見執，　　復認覺觸分別有，　　于無我法不信從，　　彼皆墮落諸惡趣。』

「舍利子！時彼有情于虛妄法，男子女人童男童女，所有語言而生信受，當有六萬八千人以邪見故，身壞命終皆墮無間大地獄中身受極苦。在地獄中復生多舌，舌如廣大千葉蓮華，于其舌上覆以鐵犁耕破其舌；復有獄卒持百利杵擊刺罪人；復于空中雨熱鐵丸，其丸猛熾擊罪人身；又其鐵

【現代漢語翻譯】現代漢語譯本有一位名叫等覺（Dengjue）的聲聞比丘（Sravaka Bhiksu，指聽聞佛法而修行的出家人），他已經斷盡了一切煩惱，不再有任何困擾，證得了阿羅漢果（Arhat，佛教修行者所能達到的最高果位之一）。他知道自己已經證果后，就進入了五百個村落，對那裡的男女老少說：『他（指佛陀）所說的法是粗俗惡劣的語言，是不真實的，是沒有意義和利益的。』當時，這位阿羅漢在眾人中說了這樣一首偈子：『如果對正法不瞭解，那人就會迷失真正的聖道；你們執著于邪法，必定會墮入惡道。』說完這首偈子后，六群比丘（指行為不檢點的比丘）等眾非常憤怒，不願相信和接受。這時，阿羅漢生起了極大的憐憫之心，讚歎佛陀后，又說了一首偈子：『我佛所說的法是真實的，一切有為法（指由因緣和合而生的事物）都是無常的；在一切法中都沒有「我」的存在，它們都是不堅固、不常住的；而且一切行為都是造作的，其本體是不真實的，所以是空性的；愚癡的人執迷不悟，在虛幻的法中產生動亂。』說完這首偈子后，他又對那些比丘們說：『諸佛如來所說的法中，都沒有「我」、「人」、「眾生」、「壽者」這些概念。』當時，阿羅漢知道那些比丘們不願相信和接受，又說了一首偈子：『如果對佈施和接受產生執著，又認為感覺和接觸是真實存在的，對無我之法不信奉，他們都會墮入惡道。』舍利子（Sariputra，佛陀的十大弟子之一）！當時，那些眾生對虛妄的法，對男女老少所說的話產生了相信和接受，將有六萬八千人因為邪見，身死命終后都墮入無間大地獄（Avici，佛教中最痛苦的地獄）中，遭受極大的痛苦。在地獄中，他們會生出多條舌頭，舌頭像廣大的千葉蓮花，在他們的舌頭上又用鐵犁耕破；還有獄卒拿著百利杵擊打罪人；空中還會降下熾熱的鐵丸，擊打罪人的身體；還有鐵

【English Translation】 English version There was a Sravaka Bhiksu (a monastic disciple who learns by hearing the teachings) named Dengjue, who had exhausted all his defilements, was free from all afflictions, and had attained the fruit of Arhat (one of the highest attainments in Buddhism). Knowing this, he entered five hundred villages and said to the men, women, boys, and girls there: 'The Dharma (teachings) he (referring to the Buddha) speaks is coarse, untrue, and without meaning or benefit.' At that time, the Arhat spoke this verse among the crowd: 'If one does not understand the true Dharma, that person will be lost on the true holy path; you cling to false teachings, and you will surely fall into evil realms.' After speaking this verse, the group of six Bhiksus (referring to monks with improper conduct) became very angry and unwilling to believe or accept it. At this time, the Arhat felt great compassion, praised the Buddha, and spoke another verse: 'The Dharma spoken by my Buddha is true, all conditioned things (things that arise from causes and conditions) are impermanent; in all dharmas, there is no 'self', they are all unstable and not permanent; moreover, all actions are fabricated, their essence is unreal, therefore they are empty; foolish people are deluded and cling to them, creating turmoil in illusory dharmas.' After speaking this verse, he said to the Bhiksus: 'In the Dharma spoken by all Buddhas, there are no concepts of 'self', 'person', 'sentient being', or 'life span'.' At that time, the Arhat knew that the Bhiksus were unwilling to believe or accept it, and spoke another verse: 'If one becomes attached to giving and receiving, and believes that feelings and contact are real, and does not believe in the Dharma of no-self, they will all fall into evil realms.' Sariputra (one of the ten great disciples of the Buddha)! At that time, those beings who believed and accepted the false Dharma, the words spoken by men, women, boys, and girls, there will be sixty-eight thousand people who, because of their wrong views, will die and fall into the Avici (the most painful hell in Buddhism) hell, suffering extreme pain. In hell, they will grow many tongues, their tongues will be like vast thousand-petaled lotuses, and their tongues will be plowed with iron plows; there will also be hell guards who strike the sinners with hundred-edged clubs; hot iron balls will rain down from the sky, striking the sinners' bodies; and there will be iron

丸變成火聚，其焰極猛，罪人各見猛火燒身。畢是罪已從地獄出，當復墮于千頭魚中。」

爾時世尊說伽陀曰：

「時諸有情墮地獄，　　無量百千火聚中，　空中震電覆雨火，　　罪人身受極苦惱。　一身復受一切苦，　　猛焰器仗從空下，　百逾繕那皆充滿，　　各見身滿地獄中。　各各復見於舌上，　　鋒铓利箭猛來射，　利刀分舌假假裂，　　始覺苦中極重苦。　由隨惡友虛妄者，　　數數親近而愛敬，　棄捨持戒清凈眾，　　是故墮此極苦中。

「複次舍利子！彼六群苾芻眾以虛妄不實故，亦復當墮阿鼻大地獄中。其地獄量百逾繕那，各各自見身滿獄中。彼一一身復有千口，一一口中復生二舌，每舌縱廣四逾繕那。一一舌上五百鐵犁耕破其舌，復以熱鐵取舌燒烙，罪人痛苦口不能言。復于頭上百千俱胝種種苦具而來捶打。如是受罪滿百千俱胝那由他歲，畢是罪已，復入別別諸地獄中受諸罪苦，亦復如是。何以故？彼人為于諸佛教中常生譭謗，獲如是罪。

「複次舍利子！彼佛世時，復有長者住白衣舍，名為安樂。其家富樂財寶，豐盛隨意受用。復有祖宗昔所積聚金銀琉璃、硨磲碼瑙、真珠珊瑚如是等寶皆悉具足，諸有庫藏亦皆豐盈，奴婢僕從城邑人眾隨所驅使稱意無乏

【現代漢語翻譯】現代漢語譯本：丸變成火團，火焰極其猛烈，罪人各自看見猛火焚燒自身。當這些罪業結束后，他們將從地獄出來，再次墮入千頭魚之中。

那時，世尊說了偈頌：

『當時，眾生墮入地獄，在無數百千的火團中，空中雷電交加，又降下火雨，罪人身體遭受極大的痛苦。一個身體承受一切痛苦，猛烈的火焰和兵器從空中落下，百逾繕那（Yojana，古印度長度單位，約合7-15公里）的範圍都充滿，每個人都看見自己的身體充滿地獄。每個人又看見在自己的舌頭上，鋒利的箭猛烈地射來，利刀將舌頭割裂，才感覺到痛苦中的極重痛苦。由於隨順虛妄的惡友，屢次親近並愛敬他們，拋棄持戒清凈的僧眾，所以墮入這極大的痛苦之中。

『再者，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！那六群比丘（Bhikkhu，佛教出家男眾）因為虛妄不實，也應當墮入阿鼻大地獄（Avici，佛教中最底層的地獄）中。那地獄的範圍有百逾繕那，他們各自看見自己的身體充滿地獄。他們每一個身體又有千個口，每一個口中又生出兩條舌頭，每條舌頭縱橫四逾繕那。每一條舌頭上，有五百把鐵犁耕破他們的舌頭，又用熱鐵烙燒他們的舌頭，罪人痛苦得說不出話。又在他們的頭上，有百千俱胝（Koti，印度數字單位，相當於千萬）種痛苦的刑具來捶打。這樣受罪滿百千俱胝那由他（Nayuta，印度數字單位，相當於百億）歲，當這些罪業結束后，又進入其他不同的地獄中遭受各種罪苦，也是這樣。為什麼呢？因為他們對於佛教經常生起譭謗，所以獲得這樣的罪報。

『再者，舍利子！在佛陀在世的時候，還有一位長者（Gṛhapati，古印度社會中富有的居士）住在白衣舍（指在家居士的住所），名叫安樂。他家富裕快樂，財寶豐盛，可以隨意享用。還有祖先過去積聚的金銀、琉璃（Vaiḍūrya，一種寶石）、硨磲（śaṅkha，一種海貝）、瑪瑙（aśmagarbha，一種寶石）、珍珠（muktā，一種寶石）、珊瑚（pravāla，一種寶石）等各種珍寶都完全具備，各種庫藏也都非常充盈，奴婢僕從和城邑的人民都隨他驅使，稱心如意，沒有缺乏。

【English Translation】 English version: The balls turned into a mass of fire, its flames extremely fierce, and the sinners each saw the fierce fire burning their bodies. When these sins are finished, they will come out of hell and fall into the thousand-headed fish again.

At that time, the World Honored One spoke a verse:

'At that time, sentient beings fall into hell, in countless hundreds of thousands of fire masses, lightning strikes in the sky, and fire rain falls, and the sinners suffer extreme pain in their bodies. One body suffers all the pain, fierce flames and weapons fall from the sky, and the area of a hundred yojanas (Yojana, an ancient Indian unit of length, approximately 7-15 kilometers) is filled, and everyone sees their body filling the hell. Each person also sees on their tongue, sharp arrows fiercely shooting, sharp knives cutting their tongues, and only then do they feel the extreme pain within the pain. Because they followed false evil friends, repeatedly approached and revered them, and abandoned the pure monastic community who uphold the precepts, they fell into this extreme suffering.

'Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! Those six groups of Bhikkhus (Bhikkhu, Buddhist male monastic) because of their falsehood and untruth, should also fall into the Avici Great Hell (Avici, the lowest level of hell in Buddhism). The extent of that hell is a hundred yojanas, and they each see their bodies filling the hell. Each of their bodies has a thousand mouths, and each mouth has two tongues, each tongue being four yojanas in length and width. On each tongue, five hundred iron plows break their tongues, and then their tongues are burned with hot iron, and the sinners are in so much pain that they cannot speak. Also, on their heads, hundreds of thousands of kotis (Koti, an Indian numerical unit, equivalent to ten million) of various painful instruments come to beat them. They suffer like this for hundreds of thousands of kotis of nayutas (Nayuta, an Indian numerical unit, equivalent to ten billion) of years, and when these sins are finished, they enter other different hells to suffer various torments, and it is the same. Why is this? Because they constantly slander the teachings of the Buddha, they receive such retribution.

'Furthermore, Sariputra! At the time when the Buddha was in the world, there was also an elder (Gṛhapati, a wealthy lay person in ancient Indian society) living in a white-clothed house (referring to the residence of a lay person), named Anle. His family was wealthy and happy, with abundant treasures, which he could use at will. There were also gold, silver, lapis lazuli (Vaiḍūrya, a type of gemstone), conch shells (śaṅkha, a type of sea shell), agate (aśmagarbha, a type of gemstone), pearls (muktā, a type of gemstone), coral (pravāla, a type of gemstone), and other treasures accumulated by his ancestors, all of which were fully available. All kinds of storehouses were also very full, and the servants and people of the city were at his disposal, as he wished, without any lack.'

。是時長者愛樂承事離系外道，修習邪法而生邪見。時長者妻名尾瑟缽底，色相殊妙端正潔白，身相具足人所樂見。而生一子，端嚴殊特面貌圓滿，身體潔白人所愛樂。其子往昔曾於無量百千俱胝那由他佛所種諸善根。其子初生三開口笑，作如是言：『我今何故於此邪見種族中生？』其母聞子作是語已，驚怖惶駭身毛皆豎，棄捨其子周慞悶走。時有眾女見是事已，悉來集會共相詢問。聞說其子有如是言，是時眾女復生驚怖而各狂走，去已復來觀察議論，各相謂曰：『此初生子為復是天？為復是龍？為復是藥叉、羅剎、阿蘇啰、誐嚕拏、緊那啰、莫呼啰誐、鳩盤茶、必舍佐、人非人等？』生是疑已，時初生子謂眾女曰：『汝等吉祥具足人相，何故舍我驚怖狂走？』爾時童子對諸女眾說伽陀曰：

「『汝眾女等勝吉祥，　　何于惡道不生怖？　　我今令汝悟真實，　　悉能遠離諸險難。　　我之父母並眷屬，　　於我悉皆非善友，　　我今為彼除邪見，　　不生險難諸惡道。』

「舍利子！時彼童子父母並諸會眾，聞是童子說伽陀已，共詣其所。爾時童子于父母前，復說伽陀曰：

「『所有庫藏諸財寶，　　五穀舍宅並供具，　　速疾舍我將佈施，　　投佛出家作沙門。　　毗婆尸佛見住世，　　于

【現代漢語翻譯】現代漢語譯本：當時，有一位長者喜愛供奉離系外道（Nirgrantha，古印度一個苦行教派），修習邪法而產生邪見。這位長者的妻子名叫尾瑟缽底（Visakha，意為「枝」），容貌非常美麗，端莊潔白，身相完美，令人喜愛。他們生了一個兒子，相貌端正殊特，面容圓滿，身體潔白，人見人愛。這個兒子過去曾在無量百千俱胝那由他（kotinayuta，俱胝為一千萬，那由他為一億）佛那裡種下各種善根。他剛出生時，三次開口笑，並說：『我為什麼會出生在這種邪見種族中？』他的母親聽到兒子說這話，驚恐萬分，嚇得毛髮直豎，丟下兒子，驚慌失措地跑開了。當時，一些女子看到這件事，都來一起詢問。聽說這個孩子說了這樣的話，這些女子也感到驚恐，各自狂奔而去，過了一會兒又回來觀察議論，互相說道：『這個剛出生的孩子到底是天人？還是龍？還是藥叉（Yaksa，一種守護神）、羅剎（Rakshasa，一種惡鬼）、阿修羅（Asura，一種好戰的神）、誐嚕拏（Garuda，一種金翅鳥神）、緊那啰（Kinnara，一種半人半鳥的神）、莫呼啰誐（Mahoraga，一種大蟒神）、鳩盤茶（Kumbhanda，一種守宮神）、必舍佐（Pisaca，一種食肉鬼）、人非人等？』產生這樣的疑問后，這個剛出生的孩子對眾女子說：『你們這些吉祥具足人相的女子，為什麼拋下我，驚慌失措地跑開？』當時，這個童子對眾女子說了偈語：『你們這些吉祥的女子，為什麼不對惡道感到恐懼？我現在讓你們領悟真實，都能遠離各種險難。我的父母和眷屬，對我來說都不是善友，我現在要為他們去除邪見，讓他們不墮入險難的惡道。』舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！當時，這個童子的父母和所有在場的人，聽到童子說了偈語后，一起來到他面前。這時，童子在父母面前，又說了偈語：『所有庫藏的財寶，五穀、房屋和供具，快點捨棄我，拿去佈施，投奔佛陀出家做沙門（Sramana，佛教出家修行者）。毗婆尸佛（Vipasyin，過去七佛之一）在世時，于

【English Translation】 English version: At that time, there was an elder who loved to serve the Nirgrantha (a Jain ascetic sect), practicing heretical doctrines and developing wrong views. This elder's wife was named Visakha (meaning 'branch'), whose appearance was exceptionally beautiful, dignified, and pure white, with a perfect physique that was pleasing to behold. They had a son who was exceptionally handsome, with a perfect face and a pure white body, beloved by all. This son had, in the past, planted various roots of goodness in the presence of countless hundreds of thousands of kotinayuta (kotinayuta: a large number) Buddhas. When he was first born, he laughed three times and said, 'Why was I born into this family of heretical views?' His mother, upon hearing her son speak these words, was terrified, her hair stood on end, and she abandoned her son, running away in a state of panic. At that time, some women, having witnessed this event, all came together to inquire. Upon hearing that the child had spoken such words, these women were also terrified and ran away in a frenzy. After a while, they returned to observe and discuss, saying to each other, 'Is this newborn child a deva (god)? Or a naga (dragon)? Or a Yaksa (a type of guardian spirit), a Rakshasa (a type of demon), an Asura (a type of titan), a Garuda (a mythical bird), a Kinnara (a mythical being, half-human, half-bird), a Mahoraga (a great serpent), a Kumbhanda (a type of goblin), a Pisaca (a flesh-eating demon), a human or non-human?' Having these doubts, the newborn child said to the women, 'You auspicious women with human forms, why do you abandon me and run away in panic?' At that time, the child spoke these verses to the women: 'You auspicious women, why do you not fear the evil paths? I will now make you realize the truth, and you will all be able to avoid all dangers. My parents and relatives are not good friends to me. I will now remove their wrong views, so that they will not fall into the dangerous evil paths.' Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)! At that time, the child's parents and all those present, having heard the child speak these verses, came together to him. Then, the child spoke these verses again in front of his parents: 'All the treasures in the storehouses, the grains, houses, and offerings, quickly abandon me, take them to give as alms, and go to the Buddha to become a Sramana (a Buddhist renunciate). When Vipasyin Buddha (one of the past seven Buddhas) was in the world, at'

三界中無與等，　　彼佛慧日照世間，　　我願出家為弟子。　　于佛正法得開示，　　利樂一切諸有情，　　彼佛慧日照世間，　　我願出家為弟子。　　我佛具足三十二，　　大丈夫相悉莊嚴，　　彼佛慧日照世間，　　我願出家為弟子。　　假使千俱胝劫中，　　未嘗聞是佛名字，　　如優曇花難值遇，　　我願出家為弟子。』

「舍利子！時彼父母語童子言：『汝能如是發清凈心投佛出家，我今所有祖宗庫藏二十俱胝金銀珍寶悉施於汝，令汝展轉自行佈施。』時彼父母說伽陀曰：

「『我今所有諸財寶，　　悉皆付汝將佈施，　　由汝發起清凈心，　　隨處利樂諸有情。　　所有金銀諸珍寶，　　五穀舍宅並資具，　　由汝發起清凈心，　　速疾舍施利有情。　　床褥臥具諸受用，　　涂香花鬘末香等，　　由汝發起清凈心，　　隨處速疾行佈施。　　佛寶法寶並僧寶，　　此為最上良福田，　　于彼廣行佈施心，　　真實利樂於一切。』

「時彼童子復為父母說伽陀曰：

「『我欲往詣于佛所，　　大毗婆尸世尊前，　　廣作無量諸供養，　　利樂一切諸有情。　　若天若人諸眾等，　　樂求一切快樂事，　　我今往詣世尊前，　　愿眾應當同詣彼。

【現代漢語翻譯】現代漢語譯本『在三界之中，沒有誰能與他相比，那位佛陀的智慧之光照耀世間，我願出家成為他的弟子。在佛陀的正法中得到開示，利益和快樂一切有情眾生，那位佛陀的智慧之光照耀世間，我願出家成為他的弟子。我的佛陀具足三十二種大丈夫相，莊嚴無比，那位佛陀的智慧之光照耀世間，我願出家成為他的弟子。即使在千俱胝（俱胝：古代印度數量單位，相當於千萬）劫的時間裡，也未曾聽聞過這位佛陀的名字，就像優曇花（優曇花：傳說中三千年一開的珍稀花朵）一樣難以值遇，我願出家成為他的弟子。』

『舍利子（舍利子：佛陀的十大弟子之一，以智慧著稱）！當時，他的父母對童子說：『你能夠這樣發起清凈心，投身佛門出家，我現在將我們祖宗的庫藏，二十俱胝（俱胝：古代印度數量單位，相當於千萬）的金銀珍寶全部施捨給你，讓你輾轉自行佈施。』當時，他的父母說了偈語：

『我如今所有的財寶，全部都交付給你去佈施，因為你發起了清凈心，隨處利益和快樂一切有情眾生。所有的金銀珠寶，五穀、房屋和生活用具，因為你發起了清凈心，迅速施捨利益有情眾生。床鋪、臥具等一切受用之物，涂香、花鬘、末香等，因為你發起了清凈心，隨處迅速進行佈施。佛寶、法寶和僧寶，這是最上等的良田福地，在這些地方廣行佈施之心，真實地利益和快樂一切眾生。』

『當時，那位童子又為父母說了偈語：

『我想要前往佛陀的處所，在大毗婆尸（毗婆尸：過去七佛之一）世尊面前，廣作無量的各種供養，利益和快樂一切有情眾生。無論是天人還是人類等眾生，都喜歡追求一切快樂的事情，我現在前往世尊面前，愿大家應當一同前往那裡。』

【English Translation】 English version 'In the three realms, there is no one equal to him, The wisdom-sun of that Buddha illuminates the world, I wish to leave home and become his disciple. To receive enlightenment in the Buddha's true Dharma, to benefit and bring joy to all sentient beings, The wisdom-sun of that Buddha illuminates the world, I wish to leave home and become his disciple. My Buddha is endowed with the thirty-two marks of a great man, adorned with utmost splendor, The wisdom-sun of that Buddha illuminates the world, I wish to leave home and become his disciple. Even in the course of a thousand kotis (koti: an ancient Indian unit of number, equivalent to ten million) of kalpas, if one has never heard the name of this Buddha, Like the udumbara flower (udumbara flower: a legendary rare flower that blooms once every three thousand years), which is difficult to encounter, I wish to leave home and become his disciple.'

'Shariputra (Shariputra: one of the ten great disciples of the Buddha, known for his wisdom)! At that time, his parents said to the boy: 'If you can generate such a pure mind and enter the Buddhist order, I will give you all the ancestral treasures, twenty kotis (koti: an ancient Indian unit of number, equivalent to ten million) of gold, silver, and precious jewels, so that you can distribute them through your own acts of giving.' At that time, his parents spoke these verses:

'All the treasures I now possess, I give to you to distribute, Because you have generated a pure mind, to benefit and bring joy to all sentient beings everywhere. All the gold, silver, and precious jewels, grains, houses, and necessities, Because you have generated a pure mind, quickly give them away to benefit sentient beings. Beds, bedding, and all things for use, fragrant ointments, flower garlands, powdered incense, etc., Because you have generated a pure mind, quickly perform acts of giving everywhere. The Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, these are the most superior fields of merit, In these places, broadly practice the mind of giving, truly benefiting and bringing joy to all beings.'

'At that time, the boy again spoke these verses to his parents:

'I wish to go to the place of the Buddha, before the World Honored Vipashyin (Vipashyin: one of the past seven Buddhas), To make countless offerings, to benefit and bring joy to all sentient beings. Whether they are gods or humans or other beings, all like to seek all things that bring happiness, I now go before the World Honored One, may all beings go there together.'

』

「時彼童子說此偈已，作是思惟遍觀四方，白父母言：『我今往詣毗婆尸如來、應、正等覺所。』時彼眾等聞是事已各生驚疑，共相謂曰：『云何童子生於一日，能與父母如是議論？而復雙足舉步能行？』彼時乃有八萬四千俱胝等眾皆來集會，各各思惟互相謂曰：『今此童子為復是天？為復是龍？為復是藥叉、羅剎、揵闥縛、阿蘇啰、緊那啰、摩呼啰誐、人非人等？』時彼童子與諸眾等俱時共詣毗婆尸如來、應、正等覺所。爾時童子領眾行已，于虛空中有十千蓋而覆其上，又于空中高聲唱言：『無令為彼寒熱風雨之所損害。』又復空中現金色網彌覆其上。又于空中雨天妙花、種種末香、諸妙香等，復有清涼微風飄散此香。又於行路香水灑地、雨天寶衣，所雨天花積過於膝。又於行路八功德水無量池沼自然出現，一一池沼各有無量優曇缽羅花、俱物頭花、奔拏利迦花等而為供養，復有七寶殊妙臺榭自然出現。又於行時種種角貝不鼓自鳴，出微妙音歌詠贊嘆。于其左右無量珍寶自然莊嚴。時彼童子才舉步時，各現一花而為履蹈，隨履蹈已隱沒不現。爾時童子于道路中，須臾之間回顧觀察，說伽陀曰：

「『世有正理非正理，　　我今所行最上道，　　于非正道而不行，　　是故往詣正理尊。　　我于那庾

【現代漢語翻譯】當時，那個童子說完這首偈頌后，環顧四方，心想，然後對父母說：『我現在要去拜見毗婆尸如來（Vipasyin，過去七佛之一）、應供、正等覺。』當時，那些人聽到這件事後，都感到驚訝和疑惑，互相說道：『為什麼這個出生才一天的童子，能和父母這樣議論？而且還能雙腳行走？』那時，有八萬四千俱胝（koti，印度計數單位，千萬）人聚集在一起，各自思考，互相說道：『這個童子到底是天人？還是龍？還是藥叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、揵闥縛（Gandharva，天樂神）、阿修羅（Asura，好戰的神）、緊那羅（Kinnara，歌神）、摩呼羅伽（Mahoraga，大蟒神）、人或非人等？』當時，那個童子和眾人一起前往毗婆尸如來、應供、正等覺所在的地方。那時，童子帶領眾人走後，虛空中出現一萬個寶蓋覆蓋在他們上方，空中還高聲說道：『不要讓寒冷、炎熱、風雨傷害他們。』空中還出現金色的網覆蓋在他們上方。空中還降下天上的美妙花朵、各種香末、各種妙香等，還有清涼的微風吹散這些香氣。在他們行走的路上，灑上香水，降下天上的寶衣，降下的天花堆積過膝。在他們行走的路上，無量八功德水池沼自然出現，每一個池沼都有無量的優曇缽羅花（udumbara，祥瑞之花）、俱物頭花（kumuda，睡蓮）、奔拏利迦花（pundarika，白蓮花）等作為供養，還有七寶製成的殊妙臺榭自然出現。在他們行走時，各種角貝不用敲擊就自己發出聲音，發出美妙的歌聲讚歎。在他們左右，無量珍寶自然莊嚴。當時，那個童子每走一步，就出現一朵花供他踩踏，踩踏之後就消失不見。那時，童子在路上，片刻之間回頭觀察，說了偈頌：『世間有正理和非正理，我現在所走的是最上的道路，不走非正道的路，所以前往正理的尊者那裡。我于那庾（Nayu，古印度長度單位）'

【English Translation】 At that time, after the boy spoke this verse, he looked around in all directions, pondered, and then said to his parents, 'I am now going to visit Vipasyin Tathagata (one of the past seven Buddhas), the worthy one, the perfectly enlightened one.' At that time, those people, upon hearing this, were all surprised and doubtful, saying to each other, 'Why is it that this boy, who was born only one day ago, can discuss things with his parents like this? And he can even walk on his two feet?' At that time, there were eighty-four kotis (koti, an Indian unit of counting, ten million) of people gathered together, each thinking and saying to each other, 'Is this boy a deva (god)? Or a naga (dragon)? Or a yaksha (a guardian spirit), a rakshasa (a demon), a gandharva (a celestial musician), an asura (a warring god), a kinnara (a celestial musician with a human head and a horse's body), a mahoraga (a great serpent god), a human or a non-human?' At that time, the boy and the crowd together went to where Vipasyin Tathagata, the worthy one, the perfectly enlightened one, was. At that time, after the boy led the crowd, ten thousand canopies appeared in the sky above them, and a loud voice in the sky said, 'Do not let the cold, heat, wind, or rain harm them.' A golden net also appeared in the sky, covering them. Heavenly beautiful flowers, various powdered incense, and various wonderful fragrances also rained down from the sky, and a cool breeze scattered these fragrances. On the road they walked, fragrant water was sprinkled, heavenly precious garments rained down, and the heavenly flowers that rained down piled up over their knees. On the road they walked, countless pools of water with eight virtues naturally appeared, and in each pool there were countless udumbara flowers (auspicious flowers), kumuda flowers (water lilies), and pundarika flowers (white lotuses) as offerings, and there were also wonderful pavilions made of seven treasures that naturally appeared. As they walked, various conch shells sounded without being struck, emitting wonderful songs of praise. To their left and right, countless treasures naturally adorned the path. At that time, every time the boy took a step, a flower would appear for him to step on, and after he stepped on it, it would disappear. At that time, the boy, on the road, looked back for a moment and spoke a verse: 'In the world, there is right and wrong, the path I am walking now is the supreme path, I do not walk the path of wrong, therefore I go to the venerable one of right. I, in Nayu (an ancient Indian unit of length)'

多劫中，　　或時獲得人中身，　　復遇如來出世間，　　具足信解智慧力。』

「舍利子！時彼童子說是偈已，于虛空中有八萬四千天人咸共讚歎，說伽陀曰：

「『善哉善哉大智者，　　能說最上第一義，　　于諸非理悉棄捨，　　是故能行真正道。』

「舍利子！時彼童子對諸天眾，復說伽陀曰：

「『諸有能行正道者，　　廣說獲得和合義，　　于非正道堅執著，　　云何獲得相應理？』

佛說大乘菩薩藏正法經卷第二十六大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十七

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯精進波羅蜜多品第九之三

「複次舍利子！時諸天眾對彼童子，復說伽陀曰：

「『諸有貪者于欲樂，　　一切境界無出離，　　由愚癡故非正理，　　當墮地獄惡趣中。　　若於正道求出家，　　應舍受用諸欲境，　　彼能開示諸正理，　　是名世間相應者。』

「舍利子！時彼童子對諸天眾，復說伽陀曰：

「『我今為汝天眾說，　　汝于正道未能知，　　如是相應真正理，　　當說令汝悉解了。』

「爾時童子說是偈已，與

【現代漢語翻譯】現代漢語譯本『在許多劫中，有時能夠獲得人身，又能遇到如來（tathagata，佛的稱號）出現在世間，具備信解、智慧的力量。』

『舍利子（Sariputra，佛陀的十大弟子之一）！那時，那個童子說完這偈頌后，在虛空中，有八萬四千天人一同讚歎，說了偈頌：』

『「善哉善哉！大智者，能夠說出最上第一的真理，對於各種不合理的都捨棄，因此能夠行於真正的道路。」』

『舍利子！那時，那個童子對諸天眾，又說了偈頌：』

『「那些能夠行於正道的人，廣泛宣說獲得和諧統一的意義，對於不正之道卻執著不放，怎麼能夠獲得相應的真理呢？」』

《佛說大乘菩薩藏正法經》卷第二十六大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第二十七

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯《精進波羅蜜多品》第九之三

『又，舍利子！那時，諸天眾對那個童子，又說了偈頌：』

『「那些貪戀慾望的人，對於一切境界都無法出離，由於愚癡的緣故，不合正理，應當墮入地獄惡道之中。如果對於正道尋求出家，應當捨棄受用各種慾望的境界，他們能夠開示各種正理，這才是世間相應的修行者。」』

『舍利子！那時，那個童子對諸天眾，又說了偈頌：』

『「我現在為你們天眾說，你們對於正道還不能瞭解，像這樣相應的真正道理，應當說出來讓你們都明白。」』

『那時，童子說完這偈頌后，與』

【English Translation】 English version 'In many kalpas (aeons), sometimes one obtains a human body, and again encounters the Tathagata (the thus-gone one, an epithet of the Buddha) appearing in the world, possessing the power of faith, understanding, and wisdom.'

'Sariputra (one of the Buddha's chief disciples)! At that time, after that youth spoke this verse, in the void, eighty-four thousand devas (gods or celestial beings) together praised him, saying a gatha (verse):'

'「Excellent, excellent! O great wise one, able to speak the supreme first principle, abandoning all that is unreasonable, therefore able to walk the true path.」'

'Sariputra! At that time, that youth, to the assembly of devas, again spoke a gatha:'

'「Those who are able to walk the true path, widely proclaim the meaning of obtaining harmony and unity, yet cling to the untrue path, how can they obtain the corresponding truth?」'

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka, Volume 26 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka

The Sutra of the Right Dharma of the Great Vehicle Bodhisattva Pitaka, Volume 27

Translated by the Tripitaka Master of the Western Heaven, Yinqing Guanglu Dafu, Shi Guanglu Qing, Cijue Chuanfan Master, and the Purple-robed Shramana (monk) Chen Fahu, etc., by Imperial Decree, Chapter Nine, Part Three, on the Perfection of Diligence

'Furthermore, Sariputra! At that time, the assembly of devas, to that youth, again spoke a gatha:'

'「Those who are greedy for sensual pleasures, have no escape from all realms, due to ignorance, they are not in accordance with the right principle, and should fall into the hellish realms of suffering. If one seeks to leave home for the right path, one should abandon the enjoyment of all sensual realms, they are able to reveal all right principles, and are called those who are in accordance with the world.」'

'Sariputra! At that time, that youth, to the assembly of devas, again spoke a gatha:'

'「I now speak to you, the assembly of devas, you are not yet able to understand the right path, such corresponding true principles, should be spoken so that you all may understand.」'

'At that time, after the youth spoke this verse, with'

諸大眾俱時往詣毗婆尸如來所。到已頭面禮足，右繞三匝卻住一面，瞻仰毗婆尸如來目不暫舍。是時童子心大歡喜，說伽陀曰：

「『具足三明施甘露，　　能為世間作善利，　　稽首龍象師子王，　　是故我今常贊禮。　　佛智光明甚希有，　　猶如日月照世間，　　亦如優曇花出現，　　堅固安住妙色相。　　世間有情多重障，　　于佛聖道不能知，　　猶若生盲愚癡人，　　不覺墮于險惡道。　　愿我當來成正覺，　　猶如毗婆尸世尊，　　令諸有情離眾苦，　　滅三毒火得清涼。　　又令無量諸有情，　　隨我廣發如是愿，　　聞佛演說最上乘，　　悉得開示菩提道。』

「爾時童子說是偈已，又作是言：『南無毗婆尸如來、應、正等覺，善說法要。』時八萬四千俱胝人眾亦作是言：『南無毗婆尸如來、應、正等覺，善說法要。』如是三嘆終而復始。『愿我當來皆得成就正等正覺，如毗婆尸如來善說法要。』爾時毗婆尸如來知彼童子及八萬四千俱胝人眾堪任授記，即現神變，于其面門放大光明名決定勝，其光復有無量種種色相，所謂青、黃、赤、白、紅、頗胝迦、金色等。如是色相普遍無量世界，洞然照耀，上徹梵世至色邊際，日月光明悉皆映蔽。其光復來至佛頂上，右旋宛轉繞

【現代漢語翻譯】現代漢語譯本大眾們一起前往毗婆尸如來（Vipasyin Tathagata，過去七佛之一）的住所。到達后，他們以頭面禮拜佛足，然後右繞佛三圈，退到一旁站立，目不轉睛地瞻仰毗婆尸如來。這時，童子心中非常歡喜，說了以下偈頌：『具足三明（指宿命明、天眼明、漏盡明）施予甘露（比喻佛法），能為世間帶來善利，我向龍象（比喻佛）師子王（比喻佛）稽首，所以現在我常常贊禮。佛的智慧光明非常稀有，猶如日月照耀世間，也像優曇花（Udumbara，傳說中的稀有花）出現一樣，堅固安住著美妙的色相。世間眾生有許多重重障礙，對於佛的聖道不能瞭解，就像天生的盲人一樣愚癡，不覺察自己正墮入危險的道路。愿我將來成就正覺，就像毗婆尸世尊一樣，使一切眾生脫離各種痛苦，熄滅貪、嗔、癡三毒之火，得到清涼。又愿無量眾生，隨我廣發這樣的願望，聽聞佛陀演說最上乘的佛法，都能開啟菩提之道。』當時，童子說完這些偈頌后，又說道：『頂禮毗婆尸如來、應供、正等覺（Vipasyin Tathagata, Arhat, Samyaksambuddha），善於說法要。』當時，八萬四千俱胝（koti，印度計數單位，千萬）人眾也說道：『頂禮毗婆尸如來、應供、正等覺，善於說法要。』這樣三遍讚歎，週而復始。『愿我將來都能成就正等正覺，像毗婆尸如來一樣善於說法要。』這時，毗婆尸如來知道那童子和八萬四千俱胝人眾堪能接受授記，就顯現神通，從他的面門放出名為『決定勝』的大光明，這光明又有無量種種的顏色，如青、黃、赤、白、紅、頗胝迦（Sphatika，水晶）、金色等。這些光芒普遍照耀無量世界，明亮透徹，上達梵世（Brahma-loka，色界天）直至色界邊際，日月的光明都被遮蔽。這光明又回到佛的頭頂，右旋環繞

【English Translation】 English version The great assembly all together went to the place of Vipasyin Tathagata (one of the seven Buddhas of the past). Having arrived, they bowed their heads to his feet, circumambulated him three times to the right, and stood to one side, gazing at Vipasyin Tathagata without blinking. At that time, the boy's heart was greatly joyful, and he spoke the following verses: 'Possessing the three insights (referring to the knowledge of past lives, the divine eye, and the extinction of outflows), bestowing the nectar (a metaphor for the Dharma), able to bring benefit to the world, I bow my head to the dragon-elephant (a metaphor for the Buddha), the lion king (a metaphor for the Buddha), therefore I constantly praise and venerate. The Buddha's wisdom and light are extremely rare, like the sun and moon illuminating the world, also like the appearance of the Udumbara flower (a legendary rare flower), firmly abiding in wondrous forms. The sentient beings of the world have many heavy obstacles, and cannot understand the holy path of the Buddha, like the foolish people born blind, unaware that they are falling into dangerous paths. May I in the future attain perfect enlightenment, like Vipasyin World Honored One, enabling all sentient beings to be free from all suffering, extinguishing the fires of the three poisons (greed, hatred, and delusion), and attaining coolness. Furthermore, may countless sentient beings, following me, broadly make such vows, hearing the Buddha expound the supreme vehicle, all be able to open the path to Bodhi.' At that time, after the boy had spoken these verses, he further said: 'Homage to Vipasyin Tathagata, Arhat, Samyaksambuddha, who is skilled in expounding the Dharma.' At that time, the assembly of eighty-four koti (a unit of Indian counting, ten million) people also said: 'Homage to Vipasyin Tathagata, Arhat, Samyaksambuddha, who is skilled in expounding the Dharma.' They praised in this way three times, again and again. 'May I in the future all attain perfect and complete enlightenment, like Vipasyin Tathagata, who is skilled in expounding the Dharma.' At that time, Vipasyin Tathagata, knowing that the boy and the assembly of eighty-four koti people were capable of receiving predictions, manifested a divine transformation, emitting a great light from his face called 'Definite Victory,' which had countless various colors, such as blue, yellow, red, white, pink, sphatika (crystal), and gold. These lights universally illuminated countless worlds, shining brightly, reaching up to the Brahma-loka (the realm of form) and to the edge of the realm of form, eclipsing the light of the sun and moon. The light then returned to the top of the Buddha's head, circling to the right

百千匝，忽然不現。舍利子！時毗婆尸如來有一親侍苾芻，見佛神變光明事已，即從坐起整衣服，偏袒右肩右膝著地，合掌向佛瞻仰尊顏，以偈問曰：

「『毗婆尸佛大希有，　　于諸聖中量尊聖，　　我今啟問善逝尊，　　何因緣故現光明？』

「爾時苾芻復白佛言：『世尊！以何因緣現大神變放是光明？唯愿如來大慈哀慜，為我除疑敷演斯事。復有無量百千人眾，現住佛前愿樂欲聞，我等志心慇勤諦聽，為諸有情慈悲開示。如來大悲為世間眼，救護一切如諸舍宅覆蔭一切。唯愿如來大慈憐慜，斷除疑網。而諸有情過去未來現在所行想念一切行業及諸疑惑，如來於彼無不了知。又諸佛剎所有有情，於三世中一切智慧言語差別，如來於彼無不通達。如來為諸法王，具足八種言音，于說法中皆得自在。以何因緣現大神通放是光明？唯愿如來，斷除我等一切疑網及一切憂悲苦惱悉皆斷滅。我等今者如是三請，一心專注合掌恭敬，愿樂欲聞。』舍利子！時毗婆尸如來語彼親侍苾芻言：『汝見此童子於我前住合掌立不？』『唯然善逝！我今已見。』佛言：『苾芻！今此童子，于往昔時已曾親近稱讚恭敬禮拜，復以衣服臥具種種湯藥供養八萬四千俱胝那由他佛，種諸善根，為求成就正等菩提常修梵行。』佛言：『苾芻

【現代漢語翻譯】現代漢語譯本百千次地出現，又忽然消失不見。舍利子！當時毗婆尸如來（Vipasyin，過去七佛之一）有一位親近侍奉的苾芻（bhiksu，比丘），見到佛陀顯現神變光明之後，立即從座位上起身，整理好衣服，袒露右肩，右膝著地，合掌向佛，瞻仰佛的尊容，用偈頌問道：『毗婆尸佛真是太稀有了，在所有聖者之中，您是最尊貴的聖者。我現在請問善逝（Sugata，佛的稱號）您，是什麼因緣讓您顯現光明？』當時，這位苾芻又對佛說：『世尊！是什麼因緣讓您顯現如此大神變，放出這樣的光明？唯愿如來大慈大悲，為我消除疑惑，詳細解說此事。還有無量百千的人眾，現在在佛前，都願意聽聞。我們專心致志，慇勤諦聽，爲了所有眾生，慈悲開示。如來是大悲的世間之眼，救護一切眾生，如同房屋遮蔽一切。唯愿如來大慈憐憫，斷除我們的疑惑。所有眾生過去、未來、現在所行的想法、念頭、一切行為以及各種疑惑，如來都完全知曉。而且，所有佛剎的眾生，在三世中的一切智慧、言語差別，如來也都完全通達。如來是諸法之王，具足八種美妙的言音，在說法中都自在無礙。是什麼因緣讓您顯現如此大神變，放出這樣的光明？唯愿如來，斷除我們一切的疑惑，以及一切憂愁、悲傷、痛苦，全部都斷滅。我們現在這樣三番請求，一心專注，合掌恭敬，願意聽聞。』舍利子！當時毗婆尸如來對那位親近侍奉的苾芻說：『你看到這個童子在我面前合掌站立嗎？』『是的，善逝！我看到了。』佛說：『苾芻！這個童子，在過去世曾經親近、稱讚、恭敬、禮拜，又用衣服、臥具、各種湯藥供養了八萬四千俱胝那由他（kotinayuta，數量單位）佛，種下各種善根，爲了求得成就正等菩提（samyak-sambodhi，無上正等正覺）而常修梵行。』佛說：『苾芻！』

【English Translation】 English version Appearing hundreds and thousands of times, then suddenly disappearing. Shariputra! At that time, Vipasyin Tathagata (one of the past seven Buddhas) had a close attendant bhiksu (monk), who, upon seeing the Buddha's miraculous display of light, immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha, gazing upon his venerable countenance, and asked in verse: 'Vipasyin Buddha, how truly rare! Among all the saints, you are the most venerable. I now ask you, Sugata (epithet of the Buddha), what is the cause and condition for you to manifest light?' At that time, the bhiksu again said to the Buddha: 'World Honored One! What is the cause and condition for you to manifest such great miraculous powers and emit such light? May the Tathagata, with great compassion, dispel my doubts and explain this matter in detail. There are also countless hundreds and thousands of people present before the Buddha, all wishing to hear. We are focused and diligently listening, for the sake of all sentient beings, please compassionately enlighten us. The Tathagata is the compassionate eye of the world, protecting all beings, like a house sheltering all. May the Tathagata, with great compassion, sever our doubts. All the thoughts, ideas, actions, and doubts of all sentient beings in the past, future, and present, the Tathagata knows completely. Moreover, the Tathagata fully understands all the wisdom and differences in speech of all sentient beings in all Buddha-lands throughout the three times. The Tathagata is the king of all dharmas, possessing eight kinds of beautiful speech, and is free and unhindered in teaching the Dharma. What is the cause and condition for you to manifest such great miraculous powers and emit such light? May the Tathagata sever all our doubts, and all our worries, sorrows, and sufferings, may they all be extinguished. We now make this request three times, with focused minds, palms joined in reverence, wishing to hear.' Shariputra! At that time, Vipasyin Tathagata said to the close attendant bhiksu: 'Do you see this child standing before me with palms joined?' 'Yes, Sugata! I see him.' The Buddha said: 'Bhiksu! This child, in past lives, has been close to, praised, revered, and bowed to, and has offered clothing, bedding, and various medicines to eighty-four kotinayuta (a unit of large number) Buddhas, planting various roots of goodness, and has constantly practiced pure conduct in order to achieve samyak-sambodhi (perfect enlightenment).' The Buddha said: 'Bhiksu!'

！汝又見是八萬四千俱胝人眾於我前住合掌立不？』『唯然善逝！我今已見。』佛言：『彼諸人眾於過去世，皆悉曾為童子父母，生生無不從之教化，發心於後後世，愿皆不受女人之身，皆能隨順修習，同發阿耨多羅三藐三菩提心。我今為彼授作佛記，以是因緣現大神通放是光明。』爾時毗婆尸如來為彼親侍苾芻及諸人等說伽陀曰：

「『汝見現前諸大眾，　　隨於童子悉來集，　　八萬四千俱胝數，　　一心專注聽我說，　　佛說法中得自在，　　我今親語汝苾芻。　　我知童子多劫中，　　親近供養于諸佛，　　復于無量諸佛所，　　志心堅固求出家，　　修持最上清凈行，　　復能利樂天人眾。　　又此現前諸大眾，　　八萬四千俱胝數，　　生生昔曾為父母，　　教化歡喜常無間。　　復于往昔無數劫，　　廣發無邊諸大愿，　　世世悉皆為父母，　　同求無上大菩提。　　如是安住離生死，　　應當隨我共修學，　　志求無上妙菩提。　　我今為彼親授記，　　彼等決定成正覺，　　是故我現大神通。　　我能盡令汝心中，　　行住坐臥無疑惑，　　汝等天龍及人眾，　　那由他數在我前，　　同聞為彼親授記，　　不久當成二足尊。』

「舍利子！時彼童子聞佛

【現代漢語翻譯】現代漢語譯本『你又看見這八萬四千俱胝（俱胝：古代印度計數單位，相當於千萬）人眾在我面前合掌站立嗎？』『是的，世尊！我已看見。』佛說：『這些人眾在過去世，都曾是童子的父母，生生世世都教化他們，發願在後世不再受女人之身，都能隨順修行，一同發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心）。我現在為他們授記作佛，因此因緣顯現大神通，放出光明。』當時，毗婆尸如來（毗婆尸如來：過去七佛之一）為他的侍者比丘以及眾人說了偈語：『你看見眼前這些大眾，都跟隨童子而來聚集，有八萬四千俱胝之多，一心專注聽我說，在佛法中得自在，我現在親口告訴你，比丘。我知道童子在多劫中，親近供養諸佛，又在無量諸佛處，堅定志向求出家，修持最上清凈的修行，又能利益天人和大眾。又這些眼前的大眾，有八萬四千俱胝之多，生生世世曾為童子的父母，教化他們，歡喜不斷。又在過去無數劫中，廣發無邊的大愿，世世都做童子的父母，一同求無上大菩提。像這樣安住，遠離生死，應當隨我一同修學，立志求無上妙菩提。我現在為他們親自授記，他們決定能成正覺，因此我顯現大神通。我能讓你們心中，行住坐臥都沒有疑惑，你們這些天龍和人眾，那由他（那由他：古代印度計數單位，相當於億）之數在我面前，一同聽聞我為他們親自授記，不久將成就二足尊（二足尊：佛的尊稱）。』『舍利子（舍利子：佛陀十大弟子之一）！當時，童子聽聞佛陀』

【English Translation】 English version 'Do you see these eighty-four thousand kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of people standing before me with their palms together?' 'Yes, Blessed One! I have seen them.' The Buddha said, 'These people, in their past lives, were all parents of the boy, and in every life, they taught him, vowing in future lives not to receive a woman's body, and all able to follow the practice, together generating the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of unsurpassed, right and perfect enlightenment). I am now giving them a prophecy of Buddhahood, and for this reason, I am manifesting great spiritual powers and emitting this light.' At that time, the Tathagata Vipasyin (Tathagata Vipasyin: one of the past seven Buddhas) spoke the following verses to his attendant Bhikshus and the assembly: 'You see this great assembly before you, all gathered following the boy, Numbering eighty-four thousand kotis, with one mind focused on listening to me, Having attained freedom in the Buddha's teachings, I now tell you personally, Bhikshus. I know that the boy, in many kalpas, has been close to and made offerings to many Buddhas, And in the presence of countless Buddhas, he has firmly resolved to leave home, Practicing the highest pure conduct, and also benefiting gods and humans. And this assembly before you, numbering eighty-four thousand kotis, In every life, they were the boy's parents, teaching him with constant joy. And in countless past kalpas, they made vast and boundless great vows, In every life, they were the boy's parents, together seeking unsurpassed great Bodhi. Thus abiding, free from birth and death, you should follow me in practice, Aspiring to the unsurpassed, wonderful Bodhi. I now personally give them a prophecy, They are destined to attain perfect enlightenment, therefore I manifest great spiritual powers. I can make it so that in your minds, whether walking, standing, sitting, or lying down, there is no doubt, You gods, dragons, and humans, numbering nayutas (nayuta: an ancient Indian unit of counting, equivalent to one hundred million) before me, Together hearing me personally give them a prophecy, they will soon become the Honored Ones among two-legged beings (Honored Ones among two-legged beings: an honorific title for the Buddha).' 'Shariputra (Shariputra: one of the ten great disciples of the Buddha)! At that time, the boy heard the Buddha'

授記，歡喜踴躍，速疾往詣到父母前，發誠實語說伽陀曰：

「『如是八萬四千眾，　　往昔皆為我父母，　　俱時同發菩提心，　　今日父母復如何？』

「舍利子！時彼父母而為童子說伽陀曰：

「『如汝所說諸人眾，　　各各已發菩提心，　　我今歸依一切智，　　與汝發願無有異。　　如是進求究竟道，　　汝今身是我所生，　　與汝同發真實心，　　愿得菩提果成就。』

「舍利子！時彼童子為自父母復說伽陀曰：

「『我若最先得成佛，　　誓與一切悉開示，　　愿我父母諸人眾，　　共成無上大菩提。』

「複次舍利子！時毗婆尸如來為彼童子及諸人眾發如是言：『我今為汝授作佛記。勿生疑惑，善自安慰勿復異見。所以者何？汝于往昔為大自在天子，我于彼時已曾為汝授作佛記。過是已后經俱胝那由他劫不墮惡趣，又過俱胝那由他劫于彼轉輪聖王族姓中生，得成為佛，名曰大悲如來、阿羅訶、三藐三佛陀，具大名稱。父名凈飯，離諸暗鈍。母名摩耶，離諸憂惱。其子爾時亦如我子，字羅睺羅。出現世已，求成阿耨多羅三藐三菩提。于菩提道既成就已，其佛壽命滿十萬歲。彼佛光明普能照耀十萬逾繕那國土。彼世界中一切有情，有緣無緣悉皆承佛光明照觸。時佛光

【現代漢語翻譯】現代漢語譯本（佛陀）授記后，（童子）歡喜踴躍，快速地前往父母面前，以誠懇的語言說了偈頌：『像這樣八萬四千人，過去都曾是我的父母，他們同時發起了菩提心，今日我的父母又如何呢？』舍利子！當時他的父母對童子說了偈頌：『正如你所說的這些人，他們都各自發起了菩提心，我們現在皈依一切智（佛的智慧），與你發願沒有不同。像這樣精進追求究竟之道，你現在是我的孩子，我們與你一同發起真實的心，愿能成就菩提果。』舍利子！當時童子又為自己的父母說了偈頌：『如果我最先成佛，誓願為一切眾生開示佛法，愿我的父母和所有這些人，都能共同成就無上大菩提。』再者，舍利子！當時毗婆尸如來（Vipasyin，過去七佛之一）對童子和眾人說了這樣的話：『我現在為你們授記，將來都能成佛。不要產生疑惑，好好地安慰自己，不要再有其他想法。這是為什麼呢？因為你在過去曾是大自在天（Mahesvara，印度教神祇）的兒子，我那時已經為你授記，將來你會成佛。過了無數億劫之後，你不會墮入惡道，又過了無數億劫，你會在轉輪聖王（Chakravartin，統治世界的理想君主）的家族中出生，最終成佛，名為大悲如來（Mahakaruna Tathagata）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺），具有偉大的名聲。他的父親名為凈飯（Suddhodana，釋迦牟尼佛的父親），遠離一切愚昧。母親名為摩耶（Maya，釋迦牟尼佛的母親），遠離一切憂愁。他的兒子那時也像我的兒子一樣，名字叫羅睺羅（Rahula，釋迦牟尼佛的兒子）。他出現於世后，會追求成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在菩提道成就之後，那位佛的壽命將滿十萬歲。那位佛的光明能夠普遍照耀十萬由旬（Yojana，古印度長度單位）的國土。那個世界中的一切有情眾生，無論有緣無緣，都能承受佛的光明照耀。那時佛的光

【English Translation】 English version Having received the prediction, he rejoiced and leaped with joy, quickly going to his parents, and speaking a verse with sincere words: 'These eighty-four thousand beings, in the past were all my parents, they all simultaneously generated the Bodhi mind, what about my parents today?' Shariputra! At that time, his parents spoke a verse to the child: 'As you have said, these people have each generated the Bodhi mind, we now take refuge in all-knowing wisdom (Buddha's wisdom), and our vows are no different from yours. Thus, we strive for the ultimate path, you are now born of us, we together with you generate a true mind, wishing to achieve the fruit of Bodhi.' Shariputra! At that time, the child spoke another verse to his parents: 'If I am the first to attain Buddhahood, I vow to reveal the Dharma to all beings, may my parents and all these people, together achieve the unsurpassed great Bodhi.' Furthermore, Shariputra! At that time, the Tathagata Vipasyin (one of the seven past Buddhas) spoke these words to the child and the assembly: 'I now predict that you will all become Buddhas in the future. Do not have doubts, comfort yourselves well, and do not have other views. Why is this? Because in the past, you were the son of Mahesvara (a Hindu deity), and at that time I had already predicted that you would become a Buddha. After countless kalpas (aeons), you will not fall into evil realms, and after countless kalpas, you will be born into the family of a Chakravartin (an ideal universal ruler), and eventually become a Buddha, named Mahakaruna Tathagata (Great Compassion Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), possessing great renown. His father will be named Suddhodana (father of Shakyamuni Buddha), free from all dullness. His mother will be named Maya (mother of Shakyamuni Buddha), free from all worries. His son at that time will also be like my son, named Rahula (son of Shakyamuni Buddha). After appearing in the world, he will seek to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). After achieving the Bodhi path, that Buddha's lifespan will be one hundred thousand years. That Buddha's light will be able to universally illuminate a land of one hundred thousand yojanas (an ancient Indian unit of distance). All sentient beings in that world, whether they have affinity or not, will receive the touch of the Buddha's light. At that time, the Buddha's light'

中有百俱胝、那由陀俱胝、百千那由他俱胝大聲聞眾皆來集會。復有一俱胝眾，皆是大阿羅漢，具足白法諸漏已盡，無復煩惱心得自在，具八解脫得六神通。』舍利子！如是大阿羅漢皆來集會，復有無量大菩薩眾皆來集會，復有彼佛往昔一切父母亦來集會。時大悲如來說法教化無量阿僧祇有情，皆住不退轉地，于諸有情作善利已，即於是時入般涅盤，正法住世一俱胝歲。彼佛舍利于諸世間廣大流佈，如我滅后流佈舍利等無有異。舍利子！說是語時，諸有正士發起勇猛廣大精進，而起尋伺觀察世間利樂有情心無退轉。復有菩薩摩訶薩發起正念，轉復增勝心無間斷，志求阿耨多羅三藐三菩提。如是經于無量阿僧祇劫，愿于生死流轉之中，化利有情求佛菩提。舍利子！我于彼時亦發是愿，盡生死際被精進鎧化利有情，圓滿一劫精進行愿，勇猛精進心無退轉，愿成菩提。

「複次舍利子！云何菩薩摩訶薩不退勇猛精進？若菩薩摩訶薩行不退勇猛精進行時，設見三千大千世界滿中火聚，為求如來正等菩提，應當發起勇猛精進，入是火中而能安忍不生懈倦。彼諸菩薩聞是法時，即得超越圓滿一劫精進行愿。又諸菩薩聞是法時，于不退轉勇猛精進即得增長無量善根。

「複次舍利子！若菩薩摩訶薩行不退轉勇猛精進時，

【現代漢語翻譯】現代漢語譯本：『又有百俱胝（俱胝：一億）、那由陀俱胝（那由陀：千億）、百千那由他俱胝（那由他：千億）的大聲聞眾都來了。又有一俱胝的眾生，他們都是大阿羅漢（阿羅漢：斷盡煩惱，不受後有的人），具足清凈的修行，一切煩惱都已斷盡，沒有了煩惱，心得到自在，具備八種解脫，獲得六種神通。』舍利子！這樣的大阿羅漢都來了，還有無量的大菩薩眾也來了，還有那位佛陀過去世的一切父母也來了。當時，大悲如來為無量阿僧祇（阿僧祇：無數）的有情說法教化，都安住在不退轉的境界，為一切有情做了利益之後，就在那時入般涅槃（般涅槃：佛陀的最終寂滅），正法住世一俱胝年。那位佛陀的舍利在世間廣為流佈，就像我滅度后舍利流佈一樣，沒有差別。舍利子！說這些話的時候，那些正直的人發起勇猛廣大的精進，開始思考觀察世間的利益和快樂，利益有情的心沒有退轉。還有菩薩摩訶薩發起正念，更加增長，心無間斷，立志追求阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）。這樣經過無量阿僧祇劫，發願在生死輪迴中，教化利益有情，求得佛的菩提。舍利子！我當時也發了這個愿，盡未來際，披上精進的鎧甲，教化利益有情，圓滿一劫的精進行愿，勇猛精進，心無退轉，發願成就菩提。『再者，舍利子！什麼是菩薩摩訶薩不退轉的勇猛精進呢？如果菩薩摩訶薩在修行不退轉的勇猛精進時，即使看見三千大千世界都充滿火焰，爲了求得如來正等菩提，也應當發起勇猛精進，進入這火焰之中，能夠安忍而不產生懈怠。那些菩薩聽到這個法時，就能夠超越圓滿一劫的精進行愿。還有那些菩薩聽到這個法時，對於不退轉的勇猛精進，就能夠增長無量的善根。『再者，舍利子！如果菩薩摩訶薩在修行不退轉的勇猛精進時，

【English Translation】 English version: 'There also came a hundred kotis (koti: ten million), nayuta kotis (nayuta: ten million), and a hundred thousand nayuta kotis of great Sravakas (Sravaka: a disciple who hears the teachings) . There was also a koti of beings, all of whom were great Arhats (Arhat: one who has attained enlightenment and is free from rebirth), possessing pure practices, all defilements exhausted, without afflictions, their minds at ease, possessing the eight liberations, and having attained the six supernormal powers.』 Shariputra! Such great Arhats all came, and there also came immeasurable great Bodhisattvas, and all the past parents of that Buddha also came. At that time, the Tathagata of Great Compassion taught and transformed immeasurable asamkhyas (asamkhya: countless) of sentient beings, all of whom dwelt in the stage of non-retrogression. Having benefited all sentient beings, he then entered Parinirvana (Parinirvana: the final passing away of a Buddha), and the true Dharma remained in the world for one koti years. The relics of that Buddha were widely distributed throughout the world, just like the distribution of my relics after my passing, without any difference. Shariputra! When these words were spoken, those righteous individuals aroused courageous and vast diligence, and began to contemplate and observe the benefits and happiness of the world, their minds not retreating from benefiting sentient beings. There were also Bodhisattva Mahasattvas who aroused right mindfulness, further increasing it without interruption, aspiring to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment). Thus, after immeasurable asamkhya kalpas, they vowed to teach and benefit sentient beings in the cycle of birth and death, seeking the Bodhi of the Buddha. Shariputra! At that time, I also made this vow, to wear the armor of diligence for the duration of my life, to teach and benefit sentient beings, to fulfill the vow of diligence for one kalpa, to be courageous and diligent, my mind not retreating, vowing to attain Bodhi. 'Furthermore, Shariputra! What is the non-retrogressive courageous diligence of a Bodhisattva Mahasattva? If a Bodhisattva Mahasattva is practicing non-retrogressive courageous diligence, even if they see the three thousand great thousand worlds filled with flames, in order to seek the Tathagata's perfect enlightenment, they should arouse courageous diligence, enter into those flames, and be able to endure without generating laziness. When those Bodhisattvas hear this Dharma, they will be able to transcend and fulfill the vow of diligence for one kalpa. And when those Bodhisattvas hear this Dharma, their non-retrogressive courageous diligence will increase immeasurable roots of goodness. 'Furthermore, Shariputra! If a Bodhisattva Mahasattva is practicing non-retrogressive courageous diligence,

而為利益一切有情求證涅盤，純一無雜常住堅固，于善不善起大悲慜，于諸有情行相應行。

「複次舍利子！菩薩摩訶薩當行勇猛精進悉無懈怠，於一切處舉足下足常不離於菩提之心，觀諸三寶常在目前，亦不棄捨一切有情，亦不隨順一切煩惱。

「複次舍利子！菩薩摩訶薩當行勇猛精進悉無懈怠，于已生未生諸善根力悉令迴向菩提正道，復令善根增長無盡。舍利子！譬如百川流注大海其水無盡。今此善根迴向菩提，亦復如是無有窮盡，是故說名不退勇猛精進。

「複次舍利子！菩薩摩訶薩當行不退勇猛精進之時悉無懈怠，于諸正行一切智智積集善根，復能利樂一切有情，是故說名不退勇猛精進。

「複次舍利子！我今略說菩薩摩訶薩乃至一切有情所獲福蘊，乃至有學無學聲聞緣覺所獲福蘊，不及如來一毛端量所獲福蘊，何況如來遍身毛孔所有福蘊？為由如來於無量劫積集修行廣大福蘊。設有廣大積集福蘊如實行相百分千分，不及如來一大人相，何況如來一切相好？又諸福蘊，不及如來眉間白毫一珂月相，何況百千匝中所有功德？又諸福蘊，不及如來一無見頂相，何況如來大丈夫相，乃至烏瑟膩沙諸根相好出生百千俱胝所有功德？又諸福蘊，不及如來大法螺音一說法相，何況如來廣大法音，

【現代漢語翻譯】現代漢語譯本：爲了利益一切眾生而求證涅槃（佛教的最高境界，指脫離輪迴的解脫），所求的涅槃是純粹、無雜、常住且堅固的。對於善與不善，菩薩都生起大慈悲心，並且以相應的行為對待一切眾生。舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）應當勇猛精進，沒有絲毫懈怠。在一切行動中，舉足下足都不離開菩提之心（覺悟之心），觀想佛、法、僧三寶常在眼前，也不捨棄任何一個眾生，也不隨順任何煩惱。舍利子！菩薩摩訶薩應當勇猛精進，沒有絲毫懈怠。對於已經生起和尚未生起的各種善根力量，都使其迴向菩提正道，並且使善根不斷增長，永無止境。舍利子！譬如百川匯入大海，其水永不枯竭。現在將善根迴向菩提，也像這樣永無止境，所以稱為不退轉的勇猛精進。舍利子！菩薩摩訶薩在行持不退轉的勇猛精進時，沒有絲毫懈怠。對於一切正行和一切智慧，都積累善根，並且能夠利益安樂一切眾生，所以稱為不退轉的勇猛精進。舍利子！我現在簡略地說，菩薩摩訶薩乃至一切眾生所獲得的福德積累，乃至有學（還在學習的）和無學（已經完成學習的）的聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）所獲得的福德積累，都比不上如來（佛陀）一根毫毛所獲得的福德積累，更何況如來全身毛孔所擁有的福德積累呢？這是因為如來在無量劫中積累修行了廣大的福德。即使有廣大的福德積累，如實修行所得的百分之一、千分之一，也比不上如來一個大人相（佛陀的三十二種殊勝相貌之一），更何況如來的一切相好（佛陀的八十種隨形好）呢？又，各種福德積累，比不上如來眉間白毫（佛陀眉間的一根白色毫毛）的一珂月相（像月亮一樣），更何況百千匝中所擁有的功德呢？又，各種福德積累，比不上如來一個無見頂相（佛陀頭頂的肉髻，無法看見頂端），更何況如來的大丈夫相（佛陀的殊勝相貌），乃至烏瑟膩沙（佛頂肉髻）等諸根相好所產生的百千俱胝（極大的數量）的功德呢？又，各種福德積累，比不上如來大法螺音（佛陀說法時的聲音）的一次說法相，更何況如來廣大的法音呢？

【English Translation】 English version: Seeking Nirvana (the highest state in Buddhism, referring to liberation from the cycle of rebirth) for the benefit of all sentient beings, the Nirvana sought is pure, unmixed, permanent, and firm. Towards both good and non-good, Bodhisattvas generate great compassion, and act accordingly towards all sentient beings. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Bodhisattva Mahasattvas (great Bodhisattvas) should practice with courageous diligence, without any laziness. In all actions, whether lifting or placing their feet, they should not be separated from the Bodhi mind (the mind of enlightenment), always visualizing the Three Jewels (Buddha, Dharma, Sangha) before them, not abandoning any sentient being, and not following any afflictions. Shariputra! Bodhisattva Mahasattvas should practice with courageous diligence, without any laziness. For all the roots of goodness that have arisen and have not yet arisen, they should direct their power towards the right path of Bodhi, and cause the roots of goodness to grow endlessly. Shariputra! Just as hundreds of rivers flow into the ocean, and their water never runs dry, so too, the directing of roots of goodness towards Bodhi is endless, and therefore it is called non-retrogressive courageous diligence. Shariputra! When Bodhisattva Mahasattvas practice non-retrogressive courageous diligence, they have no laziness. They accumulate roots of goodness for all right practices and all wisdom, and are able to benefit and bring joy to all sentient beings, therefore it is called non-retrogressive courageous diligence. Shariputra! I will now briefly say that the accumulation of merit obtained by Bodhisattva Mahasattvas and even all sentient beings, and even the accumulation of merit obtained by Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) who are still learning or have completed their learning, cannot compare to the accumulation of merit obtained by a single hair of the Tathagata (Buddha), let alone the accumulation of merit possessed by all the pores of the Tathagata's body? This is because the Tathagata has accumulated and practiced vast merit over countless kalpas (eons). Even if there is a vast accumulation of merit, one hundredth or one thousandth of the merit obtained through actual practice cannot compare to one of the Tathagata's major marks (one of the thirty-two auspicious marks of the Buddha), let alone all the Tathagata's marks and characteristics (the eighty minor marks of the Buddha)? Furthermore, various accumulations of merit cannot compare to the moon-like appearance of the white hair between the Tathagata's eyebrows, let alone the merits possessed within hundreds and thousands of cycles? Furthermore, various accumulations of merit cannot compare to one of the Tathagata's invisible crown protuberances (the fleshy protuberance on the top of the Buddha's head, the top of which cannot be seen), let alone the Tathagata's major marks, and even the hundreds of thousands of kotis (a very large number) of merits produced by the marks and characteristics of the Ushnisha (the crown protuberance) and other organs? Furthermore, various accumulations of merit cannot compare to one aspect of the Tathagata's Dharma conch sound (the sound of the Buddha's teachings), let alone the Tathagata's vast Dharma sound?

普能遍滿無量世界，令諸有情諸根調適皆生歡喜，隨其勝解得善調伏，于如是難得阿耨多羅三藐三菩提應生知解。如是菩薩于無量世界隨學如來發大音聲，普令有情悉皆得聞，被精進鎧發堅固意，樂習菩薩不退勇猛精進之行。

「複次舍利子！菩薩摩訶薩修精進行時而無退屈，假使普令三千大千世界一切有情具足成就勝解智力，若諸有情於此菩薩藏正法隨順成就具足智力，比前功德，百分千分百千萬億分乃至烏波尼殺曇分，不及其一。以要言之，如是三千大千世界一切有情，悉令獲得須陀洹智力、斯陀含智力、阿那含智力、阿羅漢智力，又令獲得十信、十住、十行、十回向、不退轉地智力，一生補處菩薩之位，乃至廣說無量世界一切有情普令獲得一生補處菩薩智力。若諸有情，于如來無分別及有分別智力等，如是聽已不驚不怖，當於彼時次第樂欲甚深智力。比前功德，百分千分百千萬億分阿僧祇分乃至烏波尼殺曇分，不及其一。而菩薩樂欲發起勇猛精進，寧棄身命頭目髓腦一切支分，于如來智力不樂暫時間斷修習。如是棄捨勇猛精進，我說是名菩薩不退精進之行。

「複次舍利子！菩薩摩訶薩應當如是修學不退轉地，乃至發起一心遍入過去未來現在一切有情無量無邊心行差別，若諸有情具足充滿貪瞋癡等

【現代漢語翻譯】現代漢語譯本：

菩薩的智慧和能力能夠普遍充滿無量的世界，使所有眾生的各種感官都得到調和適應，從而產生歡喜心。他們根據各自的理解能力得到良好的調伏，對於如此難以獲得的阿耨多羅三藐三菩提（無上正等正覺）應當產生正確的認識和理解。這樣的菩薩在無量世界中學習如來（佛陀）那樣發出洪亮的聲音，普遍讓所有眾生都能聽到，披上精進的鎧甲，發起堅固的意志，樂於修習菩薩不退轉的勇猛精進行為。

『再者，舍利子！菩薩摩訶薩在修行精進行時不會退縮。假設能夠讓三千大千世界的所有眾生都具備殊勝的理解力和智慧力，如果這些眾生能夠隨順菩薩藏的正法，成就具足的智慧力，那麼與之前的功德相比，百分、千分、百千萬億分，乃至烏波尼殺曇分（極微小的量）都比不上。簡而言之，如果能讓三千大千世界的所有眾生都獲得須陀洹（預流果）的智慧力、斯陀含（一來果）的智慧力、阿那含（不還果）的智慧力、阿羅漢（無學果）的智慧力，又讓他們獲得十信、十住、十行、十回向、不退轉地的智慧力，以及一生補處菩薩（候補佛）的地位，乃至廣說無量世界的所有眾生都普遍獲得一生補處菩薩的智慧力。如果這些眾生，對於如來無分別和有分別的智慧力等，在聽聞之後不感到驚訝和恐懼，那麼他們就會在那個時候次第地樂於追求甚深的智慧力。與之前的功德相比，百分、千分、百千萬億分、阿僧祇分，乃至烏波尼殺曇分都比不上。而菩薩樂於發起勇猛精進，寧願捨棄身命、頭目、骨髓、大腦以及一切肢體，也不願意在修習如來智慧力時有片刻的間斷。像這樣捨棄一切，勇猛精進，我稱之為菩薩不退精進的行為。

『再者，舍利子！菩薩摩訶薩應當這樣修學不退轉地，乃至發起一心，普遍進入過去、未來、現在一切眾生無量無邊的心行差別。如果這些眾生充滿貪、嗔、癡等』現代漢語譯本：

菩薩的智慧和能力能夠普遍充滿無量的世界，使所有眾生的各種感官都得到調和適應，從而產生歡喜心。他們根據各自的理解能力得到良好的調伏，對於如此難以獲得的阿耨多羅三藐三菩提（無上正等正覺）應當產生正確的認識和理解。這樣的菩薩在無量世界中學習如來（佛陀）那樣發出洪亮的聲音，普遍讓所有眾生都能聽到，披上精進的鎧甲，發起堅固的意志，樂於修習菩薩不退轉的勇猛精進行為。

『再者，舍利子！菩薩摩訶薩在修行精進行時不會退縮。假設能夠讓三千大千世界的所有眾生都具備殊勝的理解力和智慧力，如果這些眾生能夠隨順菩薩藏的正法，成就具足的智慧力，那麼與之前的功德相比，百分、千分、百千萬億分，乃至烏波尼殺曇分（極微小的量）都比不上。簡而言之，如果能讓三千大千世界的所有眾生都獲得須陀洹（預流果）的智慧力、斯陀含（一來果）的智慧力、阿那含（不還果）的智慧力、阿羅漢（無學果）的智慧力，又讓他們獲得十信、十住、十行、十回向、不退轉地的智慧力，以及一生補處菩薩（候補佛）的地位，乃至廣說無量世界的所有眾生都普遍獲得一生補處菩薩的智慧力。如果這些眾生，對於如來無分別和有分別的智慧力等，在聽聞之後不感到驚訝和恐懼，那麼他們就會在那個時候次第地樂於追求甚深的智慧力。與之前的功德相比，百分、千分、百千萬億分、阿僧祇分，乃至烏波尼殺曇分都比不上。而菩薩樂於發起勇猛精進，寧願捨棄身命、頭目、骨髓、大腦以及一切肢體，也不願意在修習如來智慧力時有片刻的間斷。像這樣捨棄一切，勇猛精進，我稱之為菩薩不退精進的行為。

『再者，舍利子！菩薩摩訶薩應當這樣修學不退轉地，乃至發起一心，普遍進入過去、未來、現在一切眾生無量無邊的心行差別。如果這些眾生充滿貪、嗔、癡等』 English version:

The Bodhisattva's wisdom and power pervade immeasurable worlds, enabling all sentient beings to harmonize their senses and generate joy. They are well-subdued according to their understanding, and they should develop a correct understanding of the Anuttara-samyak-sambodhi (unexcelled, right, and perfect enlightenment), which is so difficult to attain. Such Bodhisattvas learn from the Tathagata (Buddha) in immeasurable worlds, emitting a great sound that all sentient beings can hear, donning the armor of diligence, generating firm resolve, and delighting in practicing the non-retrogressive, courageous, and diligent conduct of a Bodhisattva.

'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices diligence, they do not retreat. Suppose all sentient beings in the three thousand great thousand worlds were to attain superior understanding and wisdom. If these sentient beings were to follow the Bodhisattva's Dharma and achieve complete wisdom, their merit would not compare to the previous merit, not even by a hundredth, a thousandth, a hundred millionth, or even an upanishad (an extremely small fraction). In short, if all sentient beings in the three thousand great thousand worlds were to attain the wisdom of a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), and an Arhat (worthy one), and also attain the wisdom of the ten faiths, ten abodes, ten practices, ten dedications, the non-retrogressive stage, and the position of a Bodhisattva who is one birth away from Buddhahood, and even if all sentient beings in immeasurable worlds were to attain the wisdom of a Bodhisattva who is one birth away from Buddhahood, if these sentient beings, upon hearing about the Tathagata's non-discriminating and discriminating wisdom, are not surprised or afraid, then they will gradually desire profound wisdom. Compared to the previous merit, it would not compare even by a hundredth, a thousandth, a hundred millionth, an asamkhya (countless), or even an upanishad. However, the Bodhisattva delights in generating courageous diligence, preferring to give up their body, life, head, eyes, marrow, brain, and all limbs, rather than interrupt their practice of the Tathagata's wisdom for even a moment. Such abandonment and courageous diligence, I call the non-retrogressive diligence of a Bodhisattva.

'Furthermore, Shariputra! A Bodhisattva Mahasattva should cultivate the non-retrogressive stage in this way, even to the point of generating a single-mindedness that pervades the limitless and boundless differences in the mental activities of all sentient beings in the past, present, and future. If these sentient beings are filled with greed, hatred, and delusion, etc.'

【English Translation】 English version:

The Bodhisattva's wisdom and power pervade immeasurable worlds, enabling all sentient beings to harmonize their senses and generate joy. They are well-subdued according to their understanding, and they should develop a correct understanding of the Anuttara-samyak-sambodhi (unexcelled, right, and perfect enlightenment), which is so difficult to attain. Such Bodhisattvas learn from the Tathagata (Buddha) in immeasurable worlds, emitting a great sound that all sentient beings can hear, donning the armor of diligence, generating firm resolve, and delighting in practicing the non-retrogressive, courageous, and diligent conduct of a Bodhisattva.

'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices diligence, they do not retreat. Suppose all sentient beings in the three thousand great thousand worlds were to attain superior understanding and wisdom. If these sentient beings were to follow the Bodhisattva's Dharma and achieve complete wisdom, their merit would not compare to the previous merit, not even by a hundredth, a thousandth, a hundred millionth, or even an upanishad (an extremely small fraction). In short, if all sentient beings in the three thousand great thousand worlds were to attain the wisdom of a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), and an Arhat (worthy one), and also attain the wisdom of the ten faiths, ten abodes, ten practices, ten dedications, the non-retrogressive stage, and the position of a Bodhisattva who is one birth away from Buddhahood, and even if all sentient beings in immeasurable worlds were to attain the wisdom of a Bodhisattva who is one birth away from Buddhahood, if these sentient beings, upon hearing about the Tathagata's non-discriminating and discriminating wisdom, are not surprised or afraid, then they will gradually desire profound wisdom. Compared to the previous merit, it would not compare even by a hundredth, a thousandth, a hundred millionth, an asamkhya (countless), or even an upanishad. However, the Bodhisattva delights in generating courageous diligence, preferring to give up their body, life, head, eyes, marrow, brain, and all limbs, rather than interrupt their practice of the Tathagata's wisdom for even a moment. Such abandonment and courageous diligence, I call the non-retrogressive diligence of a Bodhisattva.

'Furthermore, Shariputra! A Bodhisattva Mahasattva should cultivate the non-retrogressive stage in this way, even to the point of generating a single-mindedness that pervades the limitless and boundless differences in the mental activities of all sentient beings in the past, present, and future. If these sentient beings are filled with greed, hatred, and delusion, etc.'

一切煩惱，而復回入菩薩之心。是時菩薩以智慧力，譬喻言辭種種推求，如是發起勇猛精進，見是色相一切有情貪瞋癡等之所燒煮。是時菩薩以諸方便，普令止息一切苦惱，如彼灰燼散滅無餘，復令修習趣涅盤道，我說是名菩薩不退精進之行。

「複次舍利子！菩薩摩訶薩修不退精進行時，所謂身作業善、語作業善、意作業善，乃至所有一切精進波羅蜜多，皆悉不離身語意業之所修習，然於三業發生精進意為最勝。云何意業精進最勝？謂無分別及有分別。云何無分別？謂菩提心。云何有分別？謂於一切有情起大悲心。云何無分別？謂于忍智悟無我理。云何有分別？謂能攝受一切有情。云何無分別？謂雖能攝受一切有情而無取相。云何有分別？謂厭離輪迴。無分別者，謂於三界都無所得。有分別者，謂諸有財寶隨樂舍施。無分別者，謂于佈施無取于相。有分別者，謂于持戒有所積集。無分別者，謂于持戒不取于相。有分別者，謂安受苦忍。無分別者，謂于剎那心無所住。有分別者，謂能發起諸善根法。無分別者，謂常靜慮。有分別者，謂于禪定有所積集。無分別者，謂心常決定安住不動。有分別者，謂修聞慧而無厭足。無分別者，謂于內心專注善巧。有分別者，謂于聞慧廣說諸法。無分別者，謂於法性都無記念。

【現代漢語翻譯】現代漢語譯本一切煩惱，又重新回到菩薩的心中。這時，菩薩以智慧的力量，用譬喻和言辭種種方式來推求，如此發起勇猛精進，看到這色相世界中一切有情眾生都被貪、嗔、癡等煩惱所煎熬。這時，菩薩用各種方便法門，普遍地使一切苦惱止息，就像灰燼散滅無餘一樣，又令眾生修習通往涅槃的道路，我稱這為菩薩不退轉的精進行為。

『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修習不退轉精進行時，所謂身業善、語業善、意業善，乃至所有一切精進波羅蜜多（pāramitā，到達彼岸的修行方法），都離不開身、語、意三業的修習，然而在三業中，以意業所生的精進最為殊勝。什麼叫做意業精進最為殊勝呢？就是指無分別和有分別。什麼叫做無分別？是指菩提心（bodhicitta，覺悟之心）。什麼叫做有分別？是指對一切有情眾生生起大悲心。什麼叫做無分別？是指在忍辱和智慧中領悟無我的道理。什麼叫做有分別？是指能夠攝受一切有情眾生。什麼叫做無分別？是指雖然能夠攝受一切有情眾生，但心中沒有執取的念頭。什麼叫做有分別？是指厭離輪迴。無分別是指對三界（欲界、色界、無色界）都無所求。有分別是指將所有財寶隨心所欲地佈施。無分別是指在佈施時心中沒有執取的念頭。有分別是指在持戒時有所積累。無分別是指在持戒時不執著于戒相。有分別是指安然忍受痛苦。無分別是指在剎那間心中沒有任何執著。有分別是指能夠發起各種善根法。無分別是指常處於禪定之中。有分別是指在禪定中有所積累。無分別是指心常處於決定安住不動的狀態。有分別是指修習聞慧而不知滿足。無分別是指內心專注善巧。有分別是指在聞慧中廣說諸法。無分別是指對於法性沒有任何執念。』

【English Translation】 English version All afflictions then return to the mind of the Bodhisattva. At this time, the Bodhisattva, with the power of wisdom, uses various analogies and words to investigate, thus initiating courageous and diligent effort, seeing that all sentient beings in this world of form are being burned and tormented by greed, hatred, and delusion. At this time, the Bodhisattva uses various skillful means to universally cease all suffering, like ashes scattered and extinguished without remainder, and also leads sentient beings to cultivate the path to Nirvana. I call this the non-regressing diligent practice of a Bodhisattva.

'Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices non-regressing diligence, it is said that good deeds of body, good deeds of speech, and good deeds of mind, and even all the perfections of diligence (pāramitā), are all inseparable from the cultivation of body, speech, and mind. However, among the three karmas, the diligence arising from mental karma is the most supreme. What is meant by the supremacy of mental karma diligence? It refers to non-discrimination and discrimination. What is non-discrimination? It refers to the Bodhi mind (bodhicitta). What is discrimination? It refers to generating great compassion for all sentient beings. What is non-discrimination? It refers to realizing the principle of no-self in patience and wisdom. What is discrimination? It refers to being able to embrace all sentient beings. What is non-discrimination? It refers to being able to embrace all sentient beings without any attachment in the mind. What is discrimination? It refers to being weary of the cycle of rebirth. Non-discrimination refers to having no attainment in the three realms (desire realm, form realm, formless realm). Discrimination refers to giving away all treasures as one pleases. Non-discrimination refers to having no attachment in the mind when giving. Discrimination refers to accumulating merit in keeping precepts. Non-discrimination refers to not being attached to the form of precepts when keeping them. Discrimination refers to enduring suffering peacefully. Non-discrimination refers to having no attachment in the mind for an instant. Discrimination refers to being able to initiate various roots of good. Non-discrimination refers to being constantly in meditative concentration. Discrimination refers to accumulating merit in meditative concentration. Non-discrimination refers to the mind being constantly in a state of firm and immovable dwelling. Discrimination refers to practicing the wisdom of hearing without being satisfied. Non-discrimination refers to focusing the mind skillfully. Discrimination refers to extensively explaining the Dharma in the wisdom of hearing. Non-discrimination refers to having no attachment to the nature of Dharma.'

有分別者，謂于智慧有所修作。無分別者，謂于諸法離諸戲論。有分別者，謂于諸梵行積集修作。無分別者，謂于諸慧性悉能棄捨。有分別者，謂於五神通而能圓滿。無分別者，謂盡諸有漏。有分別者，謂于觀想而常思惟。無分別者，謂于內心而常正念。有分別者，謂於四正斷悉能巧妙。無分別者，謂能超越一切善根。有分別者，謂著文字相欲求出離。無分別者，謂于廣大福報普遍無相。有分別者，謂于諸有情善達根宜。無分別者，謂善能觀察諸善根法而無所得。有分別者，謂于諸力有所修習。無分別者，謂於是處無所損壞。有分別者，謂能出生菩提分法。無分別者，謂于諸法離分別智。有分別者，謂于正道而能求進。無分別者，觀諸神變猶如虛空。有分別者，謂于定門而能積集。無分別者，謂住奢摩他而唯一境。有分別者，謂于毗缽舍那而有積集。無分別者，謂善入法性。有分別者，善能入解諸因緣法。無分別者，謂善能了知非因緣法。有分別者，謂著勝義聲故。無分別者，謂行正法行故。有分別者，謂莊嚴法身。無分別者，謂於法身離諸莊嚴。有分別者，謂莊嚴語言。無分別者，謂依諸聖能常寂默。有分別者，謂依三解脫門而生樂欲。無分別者，謂無增上我故。有分別者，謂能遠離四種魔事。無分別者，謂能棄捨

【現代漢語翻譯】現代漢語譯本『有分別』是指在智慧上有所修習和作為；『無分別』是指對於一切法，遠離各種戲論（虛妄不實的言論）。『有分別』是指在各種梵行（清凈的行為）上積累修習；『無分別』是指對於一切智慧的本性，都能徹底捨棄。『有分別』是指能夠圓滿五神通（天眼通、天耳通、他心通、宿命通、神足通）；『無分別』是指斷盡一切有漏（煩惱）。『有分別』是指常常思惟觀想；『無分別』是指內心常常保持正念。『有分別』是指對於四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）都能巧妙運用；『無分別』是指能夠超越一切善根。『有分別』是指執著于文字相，想要尋求出離；『無分別』是指對於廣大的福報，普遍不執著于任何相。『有分別』是指對於一切有情眾生，善於瞭解他們的根性和適宜的教法；『無分別』是指善於觀察各種善根法，而無所得。『有分別』是指對於各種力量有所修習；『無分別』是指在這些方面沒有絲毫損壞。『有分別』是指能夠生出菩提分法（趨向覺悟的修行方法）；『無分別』是指對於一切法，遠離分別的智慧。『有分別』是指在正道上能夠求進；『無分別』是指觀察各種神通變化，如同虛空一般。『有分別』是指對於禪定之門能夠積累修習；『無分別』是指安住于奢摩他（止），而專注於一境。『有分別』是指對於毗缽舍那（觀）有所積累；『無分別』是指善於進入法性（諸法的真實本性）。『有分別』是指善於理解各種因緣法；『無分別』是指善於了知非因緣法。『有分別』是指執著于勝義諦（最高的真理）的言說；『無分別』是指行持正法。『有分別』是指莊嚴法身（佛的真身）；『無分別』是指對於法身，遠離各種莊嚴。『有分別』是指莊嚴語言；『無分別』是指依止聖者，能夠常常保持寂默。『有分別』是指依止三解脫門（空解脫門、無相解脫門、無愿解脫門）而生起樂欲；『無分別』是指沒有增上我（執著于自我）。『有分別』是指能夠遠離四種魔事（煩惱魔、五陰魔、死魔、天魔）；『無分別』是指能夠徹底捨棄。

【English Translation】 English version 'Having distinctions' refers to cultivating and acting upon wisdom. 'Without distinctions' refers to being free from all fabrications regarding all dharmas (phenomena). 'Having distinctions' refers to accumulating practice in various Brahmacarya (pure conduct). 'Without distinctions' refers to being able to completely abandon the nature of all wisdom. 'Having distinctions' refers to being able to perfect the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers). 'Without distinctions' refers to exhausting all outflows (defilements). 'Having distinctions' refers to constantly contemplating and visualizing. 'Without distinctions' refers to constantly maintaining right mindfulness in the mind. 'Having distinctions' refers to being skillful in the four right efforts (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen). 'Without distinctions' refers to being able to transcend all roots of goodness. 'Having distinctions' refers to being attached to the appearance of words, seeking liberation. 'Without distinctions' refers to being universally unattached to any appearance regarding vast merit. 'Having distinctions' refers to being skilled in understanding the faculties and appropriate teachings for all sentient beings. 'Without distinctions' refers to being skilled in observing all roots of goodness without any attainment. 'Having distinctions' refers to cultivating various powers. 'Without distinctions' refers to being without any damage in these areas. 'Having distinctions' refers to being able to generate the factors of enlightenment (practices leading to awakening). 'Without distinctions' refers to having wisdom that is free from distinctions regarding all dharmas. 'Having distinctions' refers to being able to progress on the right path. 'Without distinctions' refers to viewing all miraculous transformations as being like empty space. 'Having distinctions' refers to being able to accumulate practice in the doors of meditation. 'Without distinctions' refers to abiding in Samatha (calm abiding) and focusing on one object. 'Having distinctions' refers to having accumulated practice in Vipassana (insight). 'Without distinctions' refers to being skilled in entering the nature of dharmas (the true nature of phenomena). 'Having distinctions' refers to being skilled in understanding the laws of dependent origination. 'Without distinctions' refers to being skilled in knowing the laws that are not dependent origination. 'Having distinctions' refers to being attached to the sound of the ultimate truth. 'Without distinctions' refers to practicing the right Dharma. 'Having distinctions' refers to adorning the Dharmakaya (the body of the Dharma). 'Without distinctions' refers to being free from all adornments regarding the Dharmakaya. 'Having distinctions' refers to adorning speech. 'Without distinctions' refers to relying on the noble ones and being able to remain silent. 'Having distinctions' refers to generating desire based on the three doors of liberation (emptiness, signlessness, and wishlessness). 'Without distinctions' refers to having no self-aggrandizement. 'Having distinctions' refers to being able to stay away from the four kinds of demonic activities (the demon of defilements, the demon of the aggregates, the demon of death, and the demon of the gods). 'Without distinctions' refers to being able to completely abandon.

煩惱習氣種故。有分別者，謂能善解巧方便故。無分別者，謂于智慧如實知見。有分別者，謂離攀緣有所見故。無分別者，謂離超越見故。有分別者，謂有想念見。無分別者，謂意業見。此說名為意業精進，于精進中最為殊勝，我說是名菩薩摩訶薩修不退轉精進之行。

「複次舍利子！如是菩薩摩訶薩行不退轉精進行時，行是五種最上極妙之法，速疾證得無上正等菩提。云何五種最上極妙之法？一者而常思念佛出於世，二者而能親近諸善知識，三者而常值遇好時，四者而常積集諸善根法常令堅固，五者隨學菩薩摩訶薩具足戒品而得圓滿。是名五種最上極妙之法，由是菩薩速疾獲得阿耨多羅三藐三菩提。」

爾時尊者舍利子重白佛言：「世尊！若諸菩薩離此五種最上極妙之法，得成阿耨多羅三藐三菩提不？」

佛言：「舍利子！若諸菩薩不常思念佛出於世、不能親近諸善知識、若不值遇好時、不能積集諸善根法、不令堅固，不能隨學諸菩薩摩訶薩具足戒品而不圓滿。如是遠離五種最上極妙之法，不能速疾獲得阿耨多羅三藐三菩提；違而得者，無有是處。舍利子！云何在家菩薩遠離五種之法？所謂如王家臣住大眾中，恃其威勢恐怖多人，又語眾言：『我能為汝作種種事。』但以欺誑而實不作，乃至如是

【現代漢語翻譯】現代漢語譯本由於煩惱習氣的種子，有分別的人，是指能夠善巧地理解方便法門；沒有分別的人，是指對於智慧有如實的知見。有分別的人，是指因為執著攀緣而有所見；沒有分別的人，是指因為超越了見解而無所見。有分別的人，是指有想念的見解；沒有分別的人，是指意業的見解。這被稱為意業精進，在精進中最為殊勝，我稱之為菩薩摩訶薩修不退轉精進行為。『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這樣的菩薩摩訶薩在進行不退轉精進行時，修行這五種最上極妙之法，能夠迅速證得無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，佛的智慧）。哪五種最上極妙之法呢？第一，常常思念佛陀出現於世；第二，能夠親近諸善知識（Kalyāṇa-mitra，指引修行的人）；第三，常常遇到好的時機；第四，常常積聚各種善根法，並使其堅固；第五，隨學菩薩摩訶薩的具足戒品，並使其圓滿。這被稱為五種最上極妙之法，菩薩由此能夠迅速獲得阿耨多羅三藐三菩提。』當時，尊者舍利子再次對佛說：『世尊！如果諸菩薩離開了這五種最上極妙之法，還能成就阿耨多羅三藐三菩提嗎？』佛說：『舍利子！如果諸菩薩不常常思念佛陀出現於世，不能親近諸善知識，如果不能遇到好的時機，不能積聚各種善根法，不使其堅固，不能隨學諸菩薩摩訶薩的具足戒品而不使其圓滿。這樣遠離五種最上極妙之法，就不能迅速獲得阿耨多羅三藐三菩提；如果違背這些而能獲得，那是沒有道理的。舍利子！在家菩薩如何遠離這五種之法呢？就像王家大臣住在眾人之中，仗著自己的威勢恐嚇眾人，又對眾人說：『我能為你們做各種事情。』但只是用欺騙的手段，實際上什麼也不做，乃至如此。

【English Translation】 English version Because of the seeds of afflictive habits, those with discrimination refer to those who are skilled in understanding expedient means; those without discrimination refer to those who have true knowledge and insight into wisdom. Those with discrimination refer to those who have views because of clinging to conditions; those without discrimination refer to those who have no views because they have transcended views. Those with discrimination refer to having views based on thoughts; those without discrimination refer to having views based on mental actions. This is called mental action diligence, which is the most excellent among diligences. I call this the practice of non-retrogression diligence of a Bodhisattva Mahasattva. 『Furthermore, Śāriputra! When such a Bodhisattva Mahasattva practices non-retrogression diligence, by practicing these five supreme and wonderful dharmas, they can quickly attain Anuttarā-samyak-saṃbodhi. What are the five supreme and wonderful dharmas? First, constantly contemplating the Buddha's appearance in the world; second, being able to be close to virtuous friends (Kalyāṇa-mitra); third, constantly encountering good opportunities; fourth, constantly accumulating various roots of virtue and making them firm; fifth, following the complete precepts of the Bodhisattva Mahasattvas and fulfilling them. These are called the five supreme and wonderful dharmas, by which Bodhisattvas can quickly attain Anuttarā-samyak-saṃbodhi.』 At that time, Venerable Śāriputra again said to the Buddha: 『World Honored One! If Bodhisattvas depart from these five supreme and wonderful dharmas, can they still attain Anuttarā-samyak-saṃbodhi?』 The Buddha said: 『Śāriputra! If Bodhisattvas do not constantly contemplate the Buddha's appearance in the world, cannot be close to virtuous friends, if they do not encounter good opportunities, cannot accumulate various roots of virtue and make them firm, and cannot follow the complete precepts of the Bodhisattva Mahasattvas and fulfill them, then by departing from these five supreme and wonderful dharmas, they cannot quickly attain Anuttarā-samyak-saṃbodhi; if they attain it by going against these, there is no such possibility. Śāriputra! How do lay Bodhisattvas depart from these five dharmas? It is like a minister of the royal family living among the people, relying on their power to intimidate them, and saying to the people: 「I can do all kinds of things for you.」 But they only use deception and actually do nothing, and so on.』

安住虛誑語言等事。舍利子！由是虛誑不能得生諸天善趣，如是行相亦不能得值遇好時。舍利子！又此行相，在家菩薩唯自具足資養等事不能利他，亦復不能值佛出世，乃至不能速疾得成阿耨多羅三藐三菩提。

「複次舍利子！又在家菩薩住城邑中，有諸障難而常嬈惱。云何城邑有諸障難？舍利子！有諸如來出世成等正覺，為諸天人阿修羅等說法教化，初中后善，其義深遠，其語巧妙，具足清白梵行之相，及四部眾圍繞恭敬。雖復親近供養禮拜苾芻、苾芻尼、優婆塞、優婆夷，然彼聚落城邑巷陌舍宅，人民國王大臣長者居士悉住其中，由是因緣不能具足清凈戒蘊，我說是名城中障難。若在家菩薩如是樂著五欲，不能思念佛出於世，乃至不能速疾得成無上正等正覺。

「複次舍利子！在家菩薩而自宣說現行法律，復多障難。所謂父母男女、妻妾奴婢、姊妹兄弟、朋友眷屬於長夜中而為障難。舍利子！如是之法能為在家菩薩作諸障難，亦復不樂佛出於世，乃至不能速疾得成阿耨多羅三藐三菩提。

佛說大乘菩薩藏正法經卷第二十七大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十八

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜

【現代漢語翻譯】現代漢語譯本：安住于虛妄不實的言語等行為。舍利子（佛陀的十大弟子之一，以智慧著稱）！由於這些虛妄的行為，不能獲得投生諸天善道的機會，這樣的行為也無法使人遇到好的時機。舍利子！而且，這種行為，在家菩薩（在家修行的菩薩）只是滿足自己的供養等需求，不能利益他人，也無法遇到佛陀出世，甚至不能快速成就阿耨多羅三藐三菩提（無上正等正覺）。再者，舍利子！又在家菩薩居住在城市中，會有各種障礙和煩惱。什麼是城市中的障礙呢？舍利子！當有如來（佛陀的稱號）出世，成就正等正覺，為諸天、人、阿修羅（一種神道生物）等說法教化，其教義初善、中善、后善，意義深遠，言辭巧妙，具備清凈梵行（清凈的修行）的特徵，並有四部眾（比丘、比丘尼、優婆塞、優婆夷）圍繞恭敬。雖然親近供養禮拜比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），但是，那些聚落、城市、街道、房屋，人民、國王、大臣、長者、居士都居住其中，由於這些因緣，不能完全持守清凈的戒律，我稱之為城市中的障礙。如果在家菩薩如此貪戀五欲（色、聲、香、味、觸），不能思念佛陀出世，甚至不能快速成就無上正等正覺。再者，舍利子！在家菩薩如果自己宣說現行的法律，也會有很多障礙。所謂的父母、子女、妻妾、奴婢、姐妹兄弟、朋友眷屬，在漫長的夜晚中都會成為障礙。舍利子！這樣的法會給在家菩薩帶來各種障礙，也不喜歡佛陀出世，甚至不能快速成就阿耨多羅三藐三菩提。

【English Translation】 English version: Abiding in false and deceptive speech and other such actions. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Because of these false actions, one cannot be reborn in the good realms of the heavens, and such actions also prevent one from encountering good times. Shariputra! Moreover, this kind of behavior, a lay Bodhisattva (a Bodhisattva practicing at home) only fulfills their own needs for sustenance and other things, unable to benefit others, and also unable to encounter the Buddha's appearance in the world, and even unable to quickly achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Furthermore, Shariputra! Also, when a lay Bodhisattva resides in a city, there are various obstacles and afflictions that constantly harass them. What are the obstacles in a city? Shariputra! When a Tathagata (an epithet of the Buddha) appears in the world, achieving perfect enlightenment, and teaches and transforms gods, humans, Asuras (a type of demigod), etc., the teachings are good in the beginning, middle, and end, with profound meaning, skillful language, possessing the characteristics of pure conduct (pure practice), and surrounded and revered by the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas). Although they may be close to, make offerings to, and pay respects to Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), and Upasikas (laywomen), those villages, cities, streets, and houses, where people, kings, ministers, elders, and householders all reside, due to these conditions, they cannot fully uphold pure precepts, and I call this an obstacle in the city. If a lay Bodhisattva is so attached to the five desires (form, sound, smell, taste, and touch), they cannot contemplate the Buddha's appearance in the world, and even cannot quickly achieve unexcelled perfect enlightenment. Furthermore, Shariputra! If a lay Bodhisattva themselves proclaim the current laws, there will also be many obstacles. The so-called parents, children, wives, concubines, servants, sisters, brothers, friends, and relatives, all become obstacles during the long nights. Shariputra! Such a Dharma can bring various obstacles to a lay Bodhisattva, and they will also not rejoice in the Buddha's appearance in the world, and even cannot quickly achieve Anuttara-samyak-sambodhi.

紫沙門臣法護等奉　詔譯精進波羅蜜多品第九之四

「複次舍利子！在家菩薩于諸如來所說契經如實行相，雖復聽已不樂多聞，于少欲行不樂修習，及於同類諸契經等亦不信受，于彼如來大乘教中復生譭謗，而皆墮于諸惡趣中。云何名為諸惡趣中？所謂焰魔羅界、餓鬼、畜生，又復邊地、諸惡律儀，縱得為人身不具足，垢穢障重具諸邪見。舍利子！如是所呵厭處，諸佛菩薩皆悉遠離不樂生彼，乃至不能疾得阿耨多羅三藐三菩提。

「複次舍利子！在家菩薩于有大勢力堅樂依止，所謂國王大臣及諸人民、大富豪傑，增諸瞋恚，所出言辭多生諂偽，積集惡事誑惑於人，復生侮慢。是人以不善語故墮惡趣中，身體羸瘦具諸惡相。舍利子！此名在家菩薩五種之法。以是因緣，不能值遇諸佛出世，亦復不能親近善友，不能值遇好時，所集善根悉皆毀壞，于持戒菩薩摩訶薩等不能隨學，乃至不能疾得阿耨多羅三藐三菩提。」

爾時世尊欲重明斯義說伽陀曰：

「若人行是五種法，　　於此勝慧不增長，　而復遠離調御尊，　　不能速疾成正覺。　虛誑一切有情故，　　如王家臣諸僕使，　悉斷一切善根力，　　不能值遇佛出世。　又或驚怖諸有情，　　語令捉縛加捶打，　如是作諸惡業已，　　于

【現代漢語翻譯】現代漢語譯本：「再者，舍利子！在家的菩薩對於諸如來所說的契經（符合真理的經典），如果只是表面上實行，雖然聽聞了卻不喜好多聞，對於少欲的行為不樂意修習，對於同類的其他契經也不信受，對於如來大乘的教法反而生起譭謗，這樣的人都會墮入各種惡趣之中。什麼叫做各種惡趣呢？就是指焰魔羅界（閻羅王統治的境界）、餓鬼、畜生，還有邊地（偏遠地區）、各種惡劣的戒律，即使得到人身，也會身體不健全，污垢和障礙深重，具備各種邪見。舍利子！像這樣令人厭惡的地方，諸佛菩薩都會遠離，不樂意生在那裡，甚至不能快速證得阿耨多羅三藐三菩提（無上正等正覺）。「再者，舍利子！在家的菩薩如果依仗有大勢力的人，比如國王、大臣以及民眾、大富豪傑，反而增長瞋恚，說出的話大多是諂媚虛偽，積聚惡事來欺騙迷惑他人，還生起侮慢之心。這樣的人因為不善的言語而墮入惡趣之中，身體羸弱，具備各種惡劣的相貌。舍利子！這叫做在家菩薩的五種過失。因為這些因緣，他們不能遇到諸佛出世，也不能親近善友，不能遇到好的時機，所積累的善根全部被毀壞，對於持戒的菩薩摩訶薩（大菩薩）也不能隨之學習，甚至不能快速證得阿耨多羅三藐三菩提。」這時，世尊爲了再次闡明這個道理，說了偈頌：「如果有人行這五種法，對於殊勝的智慧不會增長，而且遠離調御尊（佛陀），不能快速成就正覺。因為虛妄欺騙一切眾生，如同王家大臣和僕役，斷絕一切善根的力量，不能遇到佛陀出世。又或者驚嚇恐嚇眾生，用言語指使抓捕毆打，像這樣造作各種惡業后，于

【English Translation】 English version: Furthermore, Shariputra! Lay Bodhisattvas, regarding the Sutras spoken by the Tathagatas, if they only practice superficially, though they have heard them, they do not delight in much learning, they do not enjoy practicing the conduct of few desires, they do not believe in other Sutras of the same kind, and they even slander the Mahayana teachings of the Tathagatas. Such people will fall into various evil realms. What are these various evil realms? They are the realm of Yama (the realm ruled by Yama), the realm of hungry ghosts, the realm of animals, as well as remote borderlands, and various evil precepts. Even if they obtain a human body, it will be incomplete, with heavy defilements and obstacles, and possessing various wrong views. Shariputra! Such detestable places are avoided by all Buddhas and Bodhisattvas, who do not wish to be born there, and they cannot quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, Shariputra! Lay Bodhisattvas, if they rely on those with great power, such as kings, ministers, and the people, great wealthy and powerful individuals, they instead increase their anger, their words are mostly flattering and false, they accumulate evil deeds to deceive and confuse others, and they also give rise to arrogance. Such people, because of their unkind words, fall into evil realms, their bodies are weak and thin, and they possess various evil appearances. Shariputra! This is called the five faults of lay Bodhisattvas. Because of these causes, they cannot encounter the Buddhas who appear in the world, nor can they be close to good friends, nor can they encounter good times, all the good roots they have accumulated are destroyed, they cannot follow the example of the Bodhisattva Mahasattvas (great Bodhisattvas) who uphold the precepts, and they cannot quickly attain Anuttara-samyak-sambodhi. At that time, the World Honored One, wishing to further clarify this meaning, spoke the following verses: If a person practices these five kinds of conduct, Their superior wisdom will not increase, And they will be far from the Guide (Buddha), Unable to quickly achieve enlightenment. Because they falsely deceive all sentient beings, Like the ministers and servants of a royal family, They cut off the power of all good roots, Unable to encounter the Buddha's appearance in the world. Or they frighten and terrify sentient beings, Using words to order their capture and beating, Having committed such evil deeds, They will

無上尊常遠離。　復于苾芻苾芻尼，　　破他凈戒生病苦，　剎那不得值好時，　　于諸佛所常遠離。　父母妻孥諸眷屬，　　于非法行常無間，　而於正法不樂聞，　　墮癡迷中難出離。　設逢佛世求親近，　　于剎那間不能得，　或復愛樂出家時，　　彼等競來為障難。　或時聽是正法已，　　隨處演說真實空，　彼等競生瞋恚心，　　乃說此為非正法。　如是種種諸障難，　　十六分中未及一，　由是譭謗正法因，　　世世生盲無所見。　彼不能見正覺尊，　　縱見不生清凈信，　當獲人身不具足，　　后墮一切傍生中。　若人歸向佛菩提，　　及於菩薩生愛樂，　一切障難悉蠲除，　　善能修習真正行。　所有父母並眷屬，　　及餘一切有情類，　數數引導令出家，　　速能攝受歸正道。　唯母最初引導已，　　復能讚歎令出家，　即當往詣善逝尊，　　發心開悟大菩提。

「複次舍利子！出家菩薩復有如是五種之法，于諸善友亦復遠離，諸佛出世于剎那時不能值遇，如是積集諸善根力亦皆破壞，而於持戒菩薩摩訶薩不能隨學，乃至不能疾得阿耨多羅三藐三菩提。云何五法？一者以邪思故破諸凈戒，二者以不信故譭謗正法，三者耽著利養及樂名聞，四者執著我見

【現代漢語翻譯】現代漢語譯本至高無上的佛陀總是遠離他們。又，對於比丘（bhiksu，男性出家人）和比丘尼（bhiksuni，女性出家人），他們破壞他人的清凈戒律，導致他人遭受病痛之苦。剎那間都無法遇到好的時機，總是遠離諸佛。父母、妻子、兒女等所有眷屬，他們常常無間斷地進行非法行為。對於正法不樂意聽聞，沉溺於愚癡迷惑之中難以解脫。即使遇到佛陀住世，想要親近也無法在剎那間得到機會。或者當他們喜愛出家時，那些人會競相前來設定障礙。有時聽聞了正法之後，卻到處宣說真實的空性，那些人會競相生起嗔恨之心，甚至說這不是正法。像這樣種種的障礙，連十六分之一都不到。由於這些譭謗正法的原因，他們世世代代都會成為盲人，什麼都看不見。他們不能見到正覺的佛陀，即使見到也不會生起清凈的信心。當獲得人身時，也會身體不健全，之後還會墮入一切旁生道中。如果有人歸向佛陀的菩提（bodhi，覺悟），並且對菩薩（bodhisattva，追求覺悟的修行者）生起愛樂之心，一切障礙都會被消除，能夠很好地修習真正的修行。所有的父母和眷屬，以及其他一切有情眾生，如果能多次引導他們出家，就能迅速地攝受他們歸入正道。唯有母親最初引導之後，又能讚歎出家，就能前往善逝（sugata，佛陀的稱號）尊前，發心開悟大菩提。『再者，舍利子（Sariputra，佛陀的十大弟子之一）！出家的菩薩還有這樣的五種行為，會遠離善友，諸佛出世時剎那間都不能遇到，這樣積累的善根力量也會被破壞，對於持戒的菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）也不能隨學，乃至不能快速獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。哪五種行為呢？第一，因為邪思而破壞清凈的戒律；第二，因為不信而譭謗正法；第三，貪戀利養和喜愛名聞；第四，執著於我見（atman-drsti，認為有真實自我的見解）』

【English Translation】 English version The supreme honored one is always far away. Furthermore, for bhikshus (male monastic) and bhikshunis (female monastic), they break others' pure precepts, causing them to suffer from illness. They cannot encounter good times even for a moment, and are always far from all Buddhas. Parents, wives, children, and all relatives, they constantly engage in unlawful actions without interruption. They are not happy to hear the Dharma, and are immersed in ignorance and delusion, making it difficult to escape. Even if they encounter a Buddha in the world, they cannot get the chance to approach him even for a moment. Or when they desire to leave home, those people will compete to create obstacles. Sometimes, after hearing the true Dharma, they go everywhere proclaiming the truth of emptiness, Those people will compete to generate anger, and even say that this is not the true Dharma. Such various obstacles are not even one-sixteenth of the total. Because of these reasons for slandering the true Dharma, they will be born blind in every life, unable to see anything. They cannot see the Buddha of Right Enlightenment, and even if they see him, they will not generate pure faith. When they obtain a human body, it will be incomplete, and later they will fall into all the realms of animals. If someone turns towards the Bodhi (enlightenment) of the Buddha, and generates love and joy for Bodhisattvas (beings seeking enlightenment), All obstacles will be eliminated, and they will be able to cultivate the true practice well. If all parents and relatives, as well as all other sentient beings, are repeatedly guided to leave home, they can quickly be brought to the right path. Only if the mother initially guides them, and then praises leaving home, they can then go before the Sugata (Buddha's title), and generate the aspiration to awaken to great Bodhi. 'Furthermore, Sariputra (one of the Buddha's ten great disciples)! A monastic Bodhisattva also has these five kinds of actions, which cause them to be far from good friends, unable to encounter the Buddhas when they appear in the world even for a moment, and the power of accumulated good roots will also be destroyed. They cannot follow the Bodhisattva-Mahasattvas (great Bodhisattvas) who uphold the precepts, and thus cannot quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). What are the five actions? First, because of wrong thinking, they break the pure precepts; second, because of disbelief, they slander the true Dharma; third, they are greedy for gain and love fame; fourth, they are attached to the view of self (atman-drsti, the view that there is a real self).'

入諸險難，五者於他善行而生嫉妒。舍利子！而出家菩薩具足如是五種之法，于諸善友亦復遠離，不能值遇諸佛出世，以要言之，乃至不能速疾得成阿耨多羅三藐三菩提。舍利子！以是義故，譬如餓犬羸瘦憔悴皮骨連立，忽見枯骨而生食想，復于靜處以力舐嚙，自傷其口血涂骨上，不自覺知妄生貪愛，于其飽滿終無所得。時有剎帝利婆羅門長者居士自遠而來，見是餓犬嚙彼枯骨，極生嗟念。是時餓犬復自思惟：『彼所來者奪我美味。』時犬乃作惡聲惡眼𪘬𪘨號吠。舍利子！于意云何？彼諸人眾見是枯骨悉無血肉，為侵奪不？」

舍利子言：「不也。世尊！不也。善逝！」

佛告舍利子：「云何彼犬作如是相？」

舍利子白佛言：「世尊！由犬餓故，嚙彼枯骨如甘露味，妄生貪愛故，現如是惡聲惡眼𪘬𪘨號吠，恐彼人眾之所侵奪。」

佛告舍利子：「如我滅後有諸苾芻，于種族中乃至便利不凈，深生愛著之所纏縛。如是行相，于剎那時成就佛事亦不能得。彼諸苾芻我今所說，于佛法中如彼餓犬。匪惟如來作是訶毀，若諸有情見彼苾芻如是行相，亦復誹謗如彼餓犬。舍利子！復有菩薩摩訶薩，廣為利樂一切有情求佛智慧，于自身命亦復棄捨，何況於他善業而生憎嫉？

「複次舍利子！復有

【現代漢語翻譯】現代漢語譯本：進入各種危險境地，這五種情況是對他人善行的嫉妒。舍利子（佛陀弟子，以智慧著稱）！出家的菩薩如果具備這五種行為，也會遠離善友，不能遇到佛陀出世，總而言之，甚至不能快速成就阿耨多羅三藐三菩提（無上正等正覺）。舍利子！因為這個原因，就像一隻飢餓的狗，瘦弱憔悴，皮包骨頭，突然看到枯骨就想吃，然後在安靜的地方用力舔咬，弄傷了自己的嘴，血塗在骨頭上，自己卻不知道，妄生貪愛，最終什麼也得不到。這時，有剎帝利（古印度統治階級）、婆羅門（古印度祭司階級）、長者、居士從遠處來，看到這隻餓狗啃咬枯骨，非常憐憫。這時，餓狗又想：『那些來的人要搶我的美味。』於是，狗就發出惡聲，露出兇惡的眼神，狂吠。舍利子！你認為怎麼樣？那些人看到枯骨，知道沒有血肉，會去搶奪嗎？」舍利子說：『不會的，世尊（佛陀的尊稱）！不會的，善逝（佛陀的尊稱）！』佛陀告訴舍利子：『那隻狗為什麼會這樣？』舍利子對佛陀說：『世尊！因為狗餓了，啃咬枯骨如同甘露美味，妄生貪愛，所以才發出惡聲，露出兇惡的眼神，狂吠，害怕那些人搶奪。』佛陀告訴舍利子：『我滅度后，有些比丘（佛教出家男眾），對於種族、甚至大小便等不凈之物，都深深地愛著，被這些所束縛。像這樣的行為，即使在剎那間想成就佛事，也是不可能的。這些比丘，我今天所說的，在佛法中就像那隻餓狗。不僅如來這樣呵斥他們，如果其他眾生看到這些比丘的行為，也會像對待餓狗一樣誹謗他們。舍利子！還有菩薩摩訶薩（大菩薩），爲了利益一切眾生，求佛的智慧，連自己的生命都可以捨棄，更何況會對別人的善行產生憎恨嫉妒呢？』『再者，舍利子！還有』

【English Translation】 English version: Entering into various dangerous situations, these five are jealousy towards the good deeds of others. Shariputra (a disciple of the Buddha, known for his wisdom)! A monastic Bodhisattva who possesses these five behaviors will also be far from good friends, unable to encounter the Buddhas appearing in the world, and in short, will not even be able to quickly achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Shariputra! Because of this reason, it is like a hungry dog, thin and emaciated, with skin and bones, suddenly seeing a dry bone and wanting to eat it, then forcefully licking and gnawing at it in a quiet place, injuring its mouth, with blood smeared on the bone, yet it is unaware, falsely generating greed and attachment, ultimately gaining nothing. At this time, Kshatriyas (ancient Indian ruling class), Brahmins (ancient Indian priestly class), elders, and lay practitioners come from afar, seeing this hungry dog gnawing on the dry bone, feeling great pity. Then, the hungry dog thinks: 『Those who have come are going to take away my delicious food.』 So, the dog makes a bad sound, shows fierce eyes, and barks wildly. Shariputra! What do you think? Those people, seeing the dry bone, knowing there is no flesh, would they try to take it away?」 Shariputra said: 『No, World Honored One (a title for the Buddha)! No, Sugata (a title for the Buddha)!』 The Buddha told Shariputra: 『Why does that dog act like this?』 Shariputra said to the Buddha: 『World Honored One! Because the dog is hungry, it gnaws on the dry bone as if it were nectar, falsely generating greed and attachment, so it makes a bad sound, shows fierce eyes, and barks wildly, fearing that those people will take it away.』 The Buddha told Shariputra: 『After my passing, some Bhikshus (Buddhist monks), are deeply attached to their lineage, even to impure things like feces and urine, and are bound by these things. With such behavior, even if they want to accomplish Buddhahood in an instant, it is impossible. These Bhikshus, what I am saying today, are like that hungry dog in the Dharma. Not only does the Tathagata (another title for the Buddha) rebuke them, but if other sentient beings see the behavior of these Bhikshus, they will also slander them like they would a hungry dog. Shariputra! There are also Bodhisattva Mahasattvas (great Bodhisattvas), who, for the benefit of all sentient beings, seek the wisdom of the Buddha, and can even give up their own lives, let alone generate hatred and jealousy towards the good deeds of others?』『Furthermore, Shariputra! There are』

世間愚癡之人，以自活命愛樂世間財寶飲食，身為奴僕，為彼繫縛責役驅使。於他族中親近誑妄，以貪求故，復於他人而生嫉妒。舍利子！如彼苾芻為貪利養，先在彼族見後來者，而復發起憎嫉之心，謂後來者而作是言：『我先住此。汝等諸人從何所來？今此族中諸長者等先發愿言：「所有衣服飲食臥具醫藥決定施我。」作如是言，彼後來者云何當得？』因是發生三種過失。何等為三？一者樂著住處，二者不樂本住，三者於世間法而能解了、出世間法不能解了。又彼苾芻於此長者族中不樂安住，而彼苾芻又發是言：『住處有三：一者愛樂處住，二者和合處住，三者如實處住。汝諸長者多行過失，應當於我深生恭敬，於我法中稱揚讚歎。』舍利子！由是種族生憎嫉過，于潔白法悉皆減沒。

「複次舍利子！復有種族，多諸嫉妒虛妄不實，或有持戒不持戒者，于菩薩摩訶薩所悉皆遠離而不隨學。如是譬喻應當了知。

「複次舍利子！於過去無量無邊廣大不可思議阿僧祇劫，彼時彼分有佛出世，號勝高如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛住世九十俱胝歲。彼佛會中復有九十那逾多大聲聞眾，皆阿羅漢，諸漏已盡無復煩惱，逮得己利心得自在到于彼岸。彼時

【現代漢語翻譯】現代漢語譯本：世間愚癡之人，貪戀以維持自己生命的財物和食物，甘願做它們的奴僕，被它們束縛、責罰和驅使。他們在他人的族群中，親近虛妄，因為貪求的緣故，又對他人產生嫉妒。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！就像那些比丘（bhikkhu，佛教出家男眾）爲了貪圖供養，先在某個族群中安住，看到後來者，就又生起憎恨嫉妒之心，對後來者說：『我先住在這裡。你們這些人是從哪裡來的？現在這個族群中的長者們先前發願說：「所有的衣服、飲食、臥具、醫藥都決定要施捨給我。」』這樣說，那些後來的人怎麼可能得到呢？』因此，產生了三種過失。哪三種呢？第一是貪戀住處，第二是不喜歡自己原來的住處，第三是對世間法能夠理解，卻不能理解出世間法。而且，那些比丘在這個長者族群中不樂意安住，又說：『住處有三種：第一是喜歡的地方住，第二是和合的地方住，第三是如實的地方住。你們這些長者做了很多錯事，應該對我深生恭敬，在我的法中稱揚讚歎。』舍利子！因為這種種族產生了憎恨嫉妒的過失，使得清凈的佛法都減損消失。再者，舍利子！還有一些族群，充滿了嫉妒、虛妄和不真實，其中有持戒的，也有不持戒的，他們都遠離菩薩摩訶薩（bodhisattva mahāsattva，發大心願的菩薩）而不去學習。應該像這樣理解這個譬喻。再者，舍利子！在過去無量無邊廣大不可思議阿僧祇劫（asaṃkhya kalpa，佛教時間單位，極長的時間）之前，那時那時分有佛出世，號為勝高如來（Śrīvikrānta Tathāgata，佛的稱號之一）、應供（arhat，佛的稱號之一）、正遍知（samyaksaṃbuddha，佛的稱號之一）、明行足（vidyācaraṇasaṃpanna，佛的稱號之一）、善逝（sugata，佛的稱號之一）、世間解（lokavid，佛的稱號之一）、無上士（anuttara，佛的稱號之一）、調御丈夫（puruṣadamyasārathi，佛的稱號之一）、天人師（śāstā devamanuṣyāṇāṃ，佛的稱號之一）、佛（buddha，覺悟者）、世尊（bhagavat，佛的稱號之一）。那位佛住世九十俱胝（koṭi，印度數字單位，千萬）歲。那位佛的法會中，還有九十那由他（nayuta，印度數字單位，十萬）大聲聞眾，他們都是阿羅漢（arhat，已斷除煩惱的聖者），諸漏已盡，沒有煩惱，獲得自己的利益，心意自在，到達彼岸。

【English Translation】 English version: The foolish people in the world are attached to worldly treasures and food for their livelihood, becoming slaves to them, bound, punished, and driven by them. In other people's communities, they associate with falsehood, and because of their greed, they also develop jealousy towards others. Śāriputra! Just like those bhikkhus (Buddhist monks) who, out of greed for offerings, first settle in a certain community, and upon seeing newcomers, develop hatred and jealousy, saying to the newcomers, 'I was here first. Where did you all come from? Now, the elders in this community previously vowed, 「All clothes, food, bedding, and medicine are definitely to be given to me.」』 Saying this, how can those who came later receive anything?』 Because of this, three faults arise. What are the three? First, attachment to dwelling places; second, dislike for their original dwelling place; and third, understanding worldly matters but not understanding transcendental matters. Moreover, those bhikkhus, not content with staying in this elder's community, also say, 'There are three kinds of dwelling places: first, dwelling in a place one likes; second, dwelling in a place of harmony; and third, dwelling in a place of truth. You elders have done many wrong things and should have deep respect for me, praising and extolling me in my Dharma.' Śāriputra! Because of this kind of community, the faults of hatred and jealousy arise, causing the pure Dharma to diminish and disappear. Furthermore, Śāriputra! There are also some communities that are full of jealousy, falsehood, and untruth, and among them, there are those who uphold the precepts and those who do not. They all stay away from the Bodhisattva Mahāsattvas (great beings who aspire to Buddhahood) and do not learn from them. This is how this analogy should be understood. Furthermore, Śāriputra! In the past, immeasurable, boundless, vast, inconceivable asaṃkhya kalpas (an extremely long period of time), at that time, a Buddha appeared in the world, named Śrīvikrānta Tathāgata (one of the titles of a Buddha), Arhat (one of the titles of a Buddha), Samyaksaṃbuddha (one of the titles of a Buddha), Vidyācaraṇasaṃpanna (one of the titles of a Buddha), Sugata (one of the titles of a Buddha), Lokavid (one of the titles of a Buddha), Anuttara (one of the titles of a Buddha), Puruṣadamyasārathi (one of the titles of a Buddha), Śāstā devamanuṣyāṇāṃ (one of the titles of a Buddha), Buddha (the awakened one), and Bhagavat (one of the titles of a Buddha). That Buddha lived for ninety koṭi (ten million) years. In that Buddha's assembly, there were also ninety nayuta (one hundred thousand) great Śrāvakas (disciples), all of whom were Arhats (saints who have eliminated defilements), their outflows were exhausted, they had no more afflictions, they had attained their own benefit, their minds were free, and they had reached the other shore.

復有長者名曰善集，其家巨富眷屬廣大，多諸財寶，金銀琉璃、硨磲瑪瑙、珊瑚琥珀、真珠等寶皆悉具足受用廣大，復有奴婢僕從象馬車乘及諸倉庫悉皆盈溢。時彼長者生其二子：一名凈住，二名凈持；面貌端正身相具足，人所樂見。忽於一時登大樓閣經行遊戲。」

爾時佛告舍利子：「彼勝高如來、應供、正等正覺，于晨朝時著衣持缽，與大苾芻眾前後圍繞，入彼大城次第乞食。其佛相好猶若金山，又如廣大妙好金幢最上第一，住奢摩他諸根隱密行，如龍像極妙清凈，如大池沼離諸塵穢，又如大海珍寶充滿，如帝釋天主諸天圍繞，如大梵天王寂靜嚴飾，具足圓滿清凈潔白，心意調暢諸根寂靜。彼二童子即於是時見彼勝高如來、多陀阿伽度、阿羅訶、三藐三佛陀。是二童子乃贊如來自遠而至，佛身相好無量無邊圓滿具足，瞻仰世尊心無厭足。舍利子！時凈住童子往昔已曾得見勝高如來、應供、正等正覺，乃語凈持童子言：『汝曾往昔得見勝高如來不？此佛功德無有邊際，於一切有情中為大慈父。』時凈持童子言：『我于往昔未曾得見此佛世尊相好具足威德特尊。』時凈住童子言：『我于昔時已曾見此勝高如來，愿我當來一如此佛等無有異。』舍利子！時彼凈住童子說伽陀曰：

「『愿我當來如世尊，　　有諸

【現代漢語翻譯】現代漢語譯本：又有一位名叫善集的長者，他家資巨富，眷屬眾多，擁有大量的財寶，金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、珍珠等各種珍寶都應有盡有，享用不盡。他還擁有奴婢、僕從、象、馬、車乘以及堆滿倉庫的物資。當時，這位長者生了兩個兒子：一個叫凈住，一個叫凈持；他們面容端正，身相完美，人見人愛。有一天，他們登上高樓，在那裡散步嬉戲。那時，佛陀告訴舍利子：『那位勝高如來（勝高：佛的稱號）、應供（應受供養者）、正等正覺（完全覺悟者），在早晨穿好衣服，拿著缽，被眾多比丘前後圍繞著，進入那座大城依次乞食。那位佛陀的相好莊嚴，如同金山一般，又像高大美妙的金幢，是最上第一的。他安住于奢摩他（止禪），諸根內斂，行為如龍象般極妙清凈，如同遠離塵垢的大池沼，又如充滿珍寶的大海，如同帝釋天主被諸天圍繞，如同大梵天王寂靜莊嚴，具足圓滿清凈潔白，心意調和，諸根寂靜。』那兩個童子當時就見到了那位勝高如來、多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等正覺）。這兩個童子讚歎如來從遠方而來，佛身相好無量無邊，圓滿具足，瞻仰世尊，心中沒有厭足。舍利子！當時，凈住童子過去曾經見過勝高如來、應供、正等正覺，就對凈持童子說：『你過去曾經見過勝高如來嗎？這位佛陀的功德無邊無際，在一切有情眾生中是偉大的慈父。』當時，凈持童子說：『我過去從未見過這位佛陀世尊，他的相好具足，威德特別尊貴。』當時，凈住童子說：『我過去曾經見過這位勝高如來，愿我將來也能像這位佛陀一樣，沒有任何差別。』舍利子！當時，那位凈住童子說了偈頌：『愿我將來如世尊，　　擁有各種

【English Translation】 English version: Furthermore, there was an elder named Shanjii (善集), whose family was immensely wealthy and had a large retinue. They possessed abundant treasures, including gold, silver, lapis lazuli, tridacna, agate, coral, amber, pearls, and other precious items, all in great abundance. They also had servants, slaves, elephants, horses, carriages, and warehouses overflowing with goods. At that time, the elder had two sons: one named Jingzhu (凈住), and the other named Jingchi (凈持). They had handsome appearances and perfect features, pleasing to all who saw them. One day, they ascended to a high pavilion to stroll and play. Then, the Buddha said to Shariputra (舍利子): 『That Victorious High Tathagata (勝高如來, Tathagata: one of the titles of a Buddha), Arhat (應供, worthy one), Samyak-sambuddha (正等正覺, fully enlightened one), in the early morning, would put on his robes, carry his bowl, and, surrounded by a large assembly of monks, enter that great city to beg for alms in order. That Buddha's features were as magnificent as a golden mountain, and like a vast and wondrous golden banner, the most supreme and foremost. He dwelt in Shamatha (奢摩他, calm abiding), his senses were restrained, his conduct was like that of a dragon or elephant, supremely pure, like a great pond free from all defilements, and like an ocean filled with treasures. He was like the lord of the Devas (帝釋天主, gods) surrounded by the Devas, and like the Great Brahma King (大梵天王) in serene adornment, complete, pure, and immaculate, with a harmonious mind and tranquil senses.』 At that time, the two boys saw that Victorious High Tathagata, Tathagata (多陀阿伽度), Arhat (阿羅訶), Samyak-sambuddha (三藐三佛陀). These two boys praised the Tathagata for coming from afar, and the Buddha's features were immeasurable, boundless, complete, and perfect. Gazing upon the World Honored One, their hearts were never satisfied. Shariputra! At that time, the boy Jingzhu had seen the Victorious High Tathagata, Arhat, Samyak-sambuddha in the past, and said to the boy Jingchi: 『Have you ever seen the Victorious High Tathagata before? This Buddha's merits are boundless, and he is a great compassionate father to all sentient beings.』 At that time, the boy Jingchi said: 『I have never seen this Buddha World Honored One before, whose features are complete and whose majestic virtue is especially venerable.』 At that time, the boy Jingzhu said: 『I have seen this Victorious High Tathagata in the past, and I wish that in the future I will be like this Buddha, without any difference.』 Shariputra! At that time, the boy Jingzhu spoke a verse: 『May I in the future be like the World Honored One, possessing all kinds of』

苾芻眾圍繞，　　我若得似如來相，　　複名如是最上尊。　　今將飲食諸供養，　　為求無上菩提故，　　所有舍宅悉棄捨，　　愿我當來成正覺。　　譬如眾星月為勝，　　此誰見已不清涼，　　于有情中佛最尊，　　誰不捨家求出離？』

「舍利子！時彼凈持童子聞是語已，復說伽陀曰：

「『汝今莫作如是語，　　亦勿高聲報四方，　　汝今聽我誠實言，　　云何速得菩提道？』

「舍利子！時彼凈住童子聞是語已，復說伽陀曰：

「『汝於此道不愛樂，　　亦復莫起憎嫉心，　　我今所出善語言，　　是故當得菩提道。　　汝於世間諸財寶，　　亦莫輒生慳吝心，　　我于身命尚能捨，　　是故語汝悉知解。　　與汝如是諸舍宅，　　及有一切財寶等，　　我今往詣于佛所，　　出家求授菩提記。　　三十二種殊勝相，　　誰人見已不愛樂？　　無上菩提誰不行？　　於此莫生劣弱見。　　我于舍宅並財寶，　　父母眷屬諸親友，　　於此一切皆能捨，　　為求往詣于佛所。　　假使俱胝千劫中，　　聞佛出世甚難得，　　佛為世間大光明，　　遇佛光者亦復難。　　佛來王城行化行，　　大苾芻眾皆圍繞，　　猶若晴空清凈月，　　普遍照耀于

【現代漢語翻譯】現代漢語譯本『比丘眾圍繞，我如果能得到像如來（Tathagata，佛的稱號）一樣的相貌，又被稱為最尊貴的人。現在我將用飲食等各種供養，爲了求得無上的菩提（Bodhi，覺悟）的緣故，所有房舍都捨棄，愿我將來能夠成就正覺（Samyak-sambuddha，完全的覺悟）。譬如眾星之中月亮最為殊勝，誰見到它不會感到清涼呢？在有情眾生中佛陀最為尊貴，誰不捨棄家庭而出家求得解脫呢？』

『舍利子（Sariputra，佛陀的十大弟子之一）！那時，那位凈持童子聽到這些話后，又說了一首偈頌：

『你現在不要說這樣的話，也不要大聲向四方宣揚，你現在聽我說真誠的話，如何才能快速得到菩提之道？』

『舍利子！那時，那位凈住童子聽到這些話后，又說了一首偈頌：

『你對於這條道路不喜愛，也不要生起憎恨嫉妒之心，我現在所說的是善言，因此應當能夠得到菩提之道。你對於世間各種財寶，也不要輕易產生吝嗇之心，我連自己的身命都能捨棄，因此告訴你這些，你都應該理解。把這些房舍，以及所有一切財寶等，都給你，我現在要前往佛陀那裡，出家求受菩提的授記。三十二種殊勝的相貌，誰人見到后不會喜愛呢？無上的菩提誰不去追求呢？對於此不要產生低劣軟弱的見解。我對於房舍和財寶，父母眷屬和所有親友，對於這一切都能捨棄，爲了前往佛陀那裡。假使在俱胝（koti，一千萬）千劫中，聽到佛陀出世都非常難得，佛陀是世間的大光明，遇到佛陀的光明也很難。佛陀來到王城進行教化，大比丘眾都圍繞著他，就像晴朗天空中的清凈月亮，普遍照耀著一切。

【English Translation】 English version 'Surrounded by the assembly of Bhikshus (monks), If I could obtain the appearance of a Tathagata (Buddha), I would again be named the most honored one. Now I offer food and various offerings, For the sake of seeking unsurpassed Bodhi (enlightenment), I abandon all my dwellings, May I in the future achieve Samyak-sambuddha (perfect enlightenment). Just as the moon is superior among the stars, Who, upon seeing it, would not feel coolness? Among sentient beings, the Buddha is the most honored, Who would not leave home to seek liberation?'

'Sariputra (one of the Buddha's ten great disciples)! At that time, the pure-holding youth, having heard these words, again spoke a gatha (verse):

'You should not speak such words now, Nor should you loudly proclaim them in all directions, Now listen to my sincere words, How can one quickly attain the path of Bodhi?'

'Sariputra! At that time, the pure-dwelling youth, having heard these words, again spoke a gatha:

'You do not delight in this path, Nor should you give rise to hatred or jealousy, The words I now speak are good, Therefore, one should be able to attain the path of Bodhi. You should not easily develop stinginess towards the various treasures of the world, I can even give up my own life, Therefore, I tell you this, and you should understand it all. I give you these dwellings, And all the treasures and so on, I am now going to the Buddha, To leave home and seek the prediction of Bodhi. The thirty-two excellent marks, Who, upon seeing them, would not delight in them? Who would not seek unsurpassed Bodhi? Do not have inferior or weak views about this. I can give up my dwellings and treasures, My parents, relatives, and all friends, I can give up all of this, In order to go to the Buddha. Even in a koti (ten million) of thousands of kalpas (eons), It is very difficult to hear of the Buddha's appearance in the world, The Buddha is the great light of the world, It is also difficult to encounter the Buddha's light. The Buddha comes to the royal city to teach, The great assembly of Bhikshus surrounds him, Like the clear moon in the clear sky, Shining universally on all.'

世間。　　又如出現千日光，　　四衢道陌皆晃耀，　　佛于城中行化行，　　普放光明亦如是。　　譬如須彌山中王，　　亦如出現殊妙寶，　　佛于苾芻大眾中，　　清凈尊嚴亦如是。　　熾盛光明大威德，　　普能照耀諸有情，　　如來殊勝二足尊，　　圓滿如是諸色相。　　佛入王城行化行，　　顯現無量大神變，　　諸天龍神及有情，　　見者愛樂咸恭敬。　　三十二種殊勝相，　　見已誰不求正法？　　若於小乘樂修習，　　是名愚夫劣弱見。　　我見無上人中尊，　　相好端嚴世希有，　　我今往詣善逝尊，　　為求無上菩提道。』

「舍利子！時彼凈持童子聞是語已，復說伽陀曰：

「『我于小乘非愛樂，　　亦能往詣于佛所，　　今於此大樓閣中，　　誓欲棄擲于身命。　　又我想身皆虛幻，　　于其身命即能捨，　　為求無上大智慧，　　亦當往詣于佛所。　　父母恩愛極最重，　　舍宅財物諸欲境，　　我今悉能皆棄捨，　　誓當往詣于佛所。　　若我願得如世尊，　　蒙佛稱讚為攝受，　　一切所有棄捨已，　　投佛出家為弟子。』

「舍利子！時凈住童子從大樓閣安詳而下，即時往詣勝高如來，應供，正等正覺所。時凈持童子復于

【現代漢語翻譯】現代漢語譯本世間。又如出現千個太陽，四通八達的街道都光輝耀眼，佛在城中行走教化，普放光明也像這樣。譬如須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）中的山王，又如出現殊勝美妙的寶物，佛在比丘（bhiksu，佛教出家男眾）大眾中，清凈尊貴也像這樣。熾盛的光明和大威德，普遍能夠照耀所有的有情眾生，如來（tathagata，佛的稱號之一）殊勝的二足尊（指佛），圓滿具備這樣的各種色相。佛進入王城行走教化，顯現無量的大神通變化，諸天、龍神以及有情眾生，見到的人都愛慕歡喜，全都恭敬。三十二種殊勝的相好，見到之後誰不求取正法？如果對於小乘（Hinayana，佛教早期宗派）樂於修習，這被稱為愚夫的低下見解。我見到無上的人中尊，相好端正莊嚴世間稀有，我現在前往善逝（sugata，佛的稱號之一）尊，爲了求取無上的菩提（bodhi，覺悟）之道。

『舍利子（Sariputra，佛陀十大弟子之一）！』當時那位凈持童子聽到這些話后，又說了偈頌：

『我對於小乘並不喜愛，也能前往佛陀所在之處，現在在這高大的樓閣中，發誓要捨棄自己的身命。我又想身體都是虛幻的，對於自己的身命就能捨棄，爲了求取無上的大智慧，也應當前往佛陀所在之處。父母的恩愛最為深重，住宅、財物以及各種慾望的境界，我現在都能全部捨棄，發誓應當前往佛陀所在之處。如果我希望像世尊（bhagavan，佛的稱號之一）一樣，蒙受佛的稱讚和攝受，將一切所有都捨棄之後，投身佛門出家為弟子。』

『舍利子！』當時凈住童子從高大的樓閣安詳地下來，立即前往勝高如來（勝高如來，佛的稱號），應供（arhat，受人供養的聖者），正等正覺（samyaksambuddha，完全覺悟的佛陀）所在之處。當時凈持童子又在

【English Translation】 English version The world. It is like the appearance of a thousand suns, illuminating all the streets and roads, The Buddha walks and teaches in the city, radiating light in the same way. Like the king of mountains, Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology), or like the appearance of a rare and wonderful treasure, The Buddha among the assembly of bhikshus (bhiksu, Buddhist monks), is pure and venerable in the same way. With blazing light and great power, universally illuminating all sentient beings, The Tathagata (tathagata, one of the titles of the Buddha), the supreme two-legged one (referring to the Buddha), is perfect in all these forms. The Buddha enters the royal city to teach, manifesting immeasurable great spiritual transformations, Gods, dragons, and sentient beings, all who see him are filled with love and joy, and all are respectful. The thirty-two excellent marks, who, having seen them, would not seek the true Dharma? If one delights in practicing the Hinayana (Hinayana, early Buddhist school), this is called the inferior view of a foolish person. I see the supreme one among humans, with excellent marks and a dignified appearance, rare in the world, I now go to the Sugata (sugata, one of the titles of the Buddha), to seek the unsurpassed path of Bodhi (bodhi, enlightenment).'

'Sariputra (Sariputra, one of the ten great disciples of the Buddha)!』 Then, that pure-holding youth, having heard these words, spoke again in verse:

'I do not delight in the Hinayana, but I can go to where the Buddha is, Now in this great pavilion, I vow to cast away my life. I also think that the body is illusory, and I can give up my life, To seek the unsurpassed great wisdom, I should also go to where the Buddha is. The love of parents is the deepest, as are dwellings, wealth, and all the realms of desire, I can now abandon all of these, and vow to go to where the Buddha is. If I wish to be like the Bhagavan (bhagavan, one of the titles of the Buddha), to be praised and accepted by the Buddha, Having abandoned all that I have, I will enter the Buddhist order and become a disciple.'

'Sariputra!' Then, the pure-dwelling youth descended peacefully from the great pavilion, and immediately went to where the Victorious High Tathagata (Victorious High Tathagata, a title of the Buddha), the Arhat (arhat, a worthy one who receives offerings), the Samyaksambuddha (samyaksambuddha, a fully enlightened Buddha) was. At that time, the pure-holding youth again at

大樓閣中發勇猛心，不顧身命迅速而下，以精進故先詣勝高如來、應供、正等正覺所。舍利子！時凈住童子到佛所已，持以上妙法服價直閻浮檀金一俱胝數，奉獻如來，說伽陀曰：

「『我今所獻上妙服，　　不求端嚴諸色相，　　愿我當來如世尊，　　最上最尊稱第一。　　具足清凈大智慧，　　于精進力善安住，　　三十二相妙莊嚴，　　愿得果如二足尊。　　又覆成就十智力，　　四無所畏善安住，　　愿我當來如世尊，　　最上最尊稱第一。　　愿我于佛正法中，　　如佛安住光明聚，　　演說諸法施有情，　　普令一切皆覺悟。　　我今所獻上妙服，　　不求端嚴諸色相，　　愿成清凈大菩提，　　廣度無邊人天眾。　　又我所獻上妙服，　　為求如來無上慧，　　安住不二正法門，　　降伏一切諸外道。　　又愿利樂諸有情，　　令貪瞋癡悉遠離，　　無明愛有等皆除，　　獲得無為甘露法。　　又說如來清凈法，　　普皆利樂諸有情，　　令離生老病死等，　　及滅憂悲諸苦惱。　　又愿說法利一切，　　天龍人等及非人，　　有想無想諸有情，　　自覺覺他咸恭敬。　　愿我如住諸佛剎，　　普放光明照十方，　　于大黑闇熱惱中，　　作彼清涼甘露味。

【現代漢語翻譯】現代漢語譯本在巨大的樓閣中，他發起了勇猛的心，不顧惜自己的生命，迅速地走了下來，因為精進的緣故，他先去到了勝高如來（勝高：佛名）、應供（應受供養者）、正等正覺（完全覺悟者）所在的地方。舍利子！那時，凈住童子到達佛陀所在之處后，拿著價值一俱胝（俱胝：一千萬）閻浮檀金（閻浮檀金：一種珍貴的金色）的上等美妙法衣，奉獻給如來，並說了以下偈頌：『我今天所獻上的上等美妙法衣，不求其端正莊嚴的各種色彩和外相，只願我將來能像世尊一樣，成為最上最尊，被稱為第一的覺者。愿我具足清凈廣大的智慧，在精進的力量中善於安住，擁有三十二種殊勝的相好莊嚴，愿我所證得的果位能像二足尊（佛的尊稱）一樣。又愿我成就十種智慧的力量，善於安住於四種無所畏懼的境界，愿我將來能像世尊一樣，成為最上最尊，被稱為第一的覺者。愿我在佛陀的正法中，像佛陀一樣安住在光明之中，演說諸法，佈施給一切有情眾生，普遍令一切眾生都能覺悟。我今天所獻上的上等美妙法衣，不求其端正莊嚴的各種色彩和外相，只願成就清凈廣大的菩提（菩提：覺悟），廣度無邊的人天眾生。我又獻上這上等美妙的法衣，是爲了求得如來無上的智慧，安住于不二的正法之門，降伏一切外道。又愿我能利益安樂一切有情眾生，使他們遠離貪婪、嗔恨、愚癡，消除無明、愛慾等煩惱，獲得無為的甘露法。又愿我能宣說如來清凈的佛法，普遍利益安樂一切有情眾生，使他們遠離生、老、病、死等痛苦，以及滅除憂愁、悲傷等各種苦惱。又愿我說法能利益一切眾生，包括天、龍、人等以及非人，有思想的、無思想的各種有情眾生，都能自覺覺他，互相恭敬。愿我能像安住在諸佛的剎土一樣，普遍放出光明照耀十方世界，在巨大的黑暗和熱惱之中，成為清涼的甘露美味。』

【English Translation】 English version In the great pavilion, he generated a courageous mind, disregarding his own life, and quickly descended. Due to his diligence, he first went to where the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat: 'Worthy One', one who has attained enlightenment), Samyak-sambuddha (Samyak-sambuddha: 'Perfectly Enlightened One') named 'Victorious Height' was. Shariputra! At that time, the pure-dwelling youth, having arrived at the Buddha's place, took the supreme and wonderful Dharma robes, worth one koti (koti: ten million) of Jambu-gold (Jambu-gold: a precious golden color), and offered them to the Tathagata, reciting the following verses: 'The supreme and wonderful robes I offer today, I do not seek their elegant and beautiful colors and forms, but I wish that in the future I may be like the World Honored One, the most supreme and honored, called the first. May I be endowed with pure and vast wisdom, well-established in the power of diligence, possessing the thirty-two excellent marks of a great being, and may the fruit I attain be like that of the Two-Legged Honored One (an epithet of the Buddha). May I also achieve the ten powers of wisdom, well-established in the four fearlessnesses, and may I in the future be like the World Honored One, the most supreme and honored, called the first. May I, in the Buddha's true Dharma, dwell in the light like the Buddha, expounding the Dharma and bestowing it upon all sentient beings, universally enabling all beings to awaken. The supreme and wonderful robes I offer today, I do not seek their elegant and beautiful colors and forms, but I wish to achieve pure and vast Bodhi (Bodhi: enlightenment), and widely liberate the boundless beings of gods and humans. I also offer these supreme and wonderful robes in order to seek the Tathagata's unsurpassed wisdom, to dwell in the non-dual gate of the true Dharma, and to subdue all the heretics. May I also benefit and bring joy to all sentient beings, enabling them to be free from greed, hatred, and delusion, eliminating ignorance, desire, and other afflictions, and attaining the unconditioned nectar of Dharma. May I also proclaim the pure Dharma of the Tathagata, universally benefiting and bringing joy to all sentient beings, enabling them to be free from the suffering of birth, old age, sickness, and death, and to extinguish sorrow, grief, and all other afflictions. May my Dharma teachings benefit all beings, including gods, dragons, humans, and non-humans, sentient beings with and without thoughts, so that they may awaken themselves and others, and respect each other. May I dwell like in the Buddha-lands, universally emitting light to illuminate the ten directions, and in the midst of great darkness and heat, may I be the cool and sweet taste of nectar.'

欲界色界無色界，　　皆令一切無所著，　　于憎愛境悉遠離，　　常說如來清凈法。』

「舍利子！時彼凈持童子既到佛已，復以上妙革屣持以奉佛。慇勤施已，說伽陀曰：

「『愿我如佛眾中尊，　　如大舍宅為救護，　　令諸有情離惡趣，　　復能演說真正道。　　世間所有諸愛慾，　　此名愚夫粗境界，　　一切有為悉遠離，　　愿佛出世常值遇。　　見佛光明照世間，　　於二足尊應供養，　　為利一切諸有情，　　誓求無上菩提果。　　復以最勝香花等，　　種種幢幡及寶蓋，　　為利一切諸有情，　　將持供養大覺尊。　　上妙衣服及飲食，　　床褥臥具諸湯藥，　　為利一切諸有情，　　持此供養于如來。　　又持鼓具諸樂器，　　歌詠贊嘆妙音聲，　　為利一切諸有情，　　供養出世光明尊。　　又持珍妙諸飲膳，　　世間所有最上味，　　為利一切諸有情，　　愿將供養佛世尊。　　作是廣大供養已，　　于佛如來求出家，　　為利一切諸有情，　　誓行一切清凈行。　　又愿一切有情等，　　不生邪道幻惑中，　　悉令俱胝數有情，　　安隱皆住八正道。　　愿我不生此欲界，　　極劣邊地訶厭處，　　遠離一切放逸已，　　常得親

【現代漢語翻譯】現代漢語譯本『對於欲界（kāmadhātu，指眾生因慾望而輪迴的世界）的執著應當斷除，要讓一切眾生都不再執著任何事物。對於憎恨和喜愛的境地都要遠離，要常常宣說如來（tathāgata，佛的稱號）清凈的教法。』

『舍利子（Śāriputra，佛陀的十大弟子之一）！那時，那位凈持童子（Śuddhadhāraka kumāra）來到佛陀面前后，又將上好的皮鞋奉獻給佛陀。他虔誠地供養后，說了偈頌：』

『愿我能像佛陀一樣成為眾生中最尊貴的，像巨大的房舍一樣成為眾生的救護。讓一切有情眾生遠離惡趣（durgati，指地獄、餓鬼、畜生三惡道），並且能夠宣說真正的道。世間所有的一切愛慾，這都是愚癡凡夫所執著的粗淺境界。愿我能遠離一切有為法（saṃskṛta dharma，指因緣和合而生的事物），愿佛陀出世時我能常常遇到。見到佛陀的光明照耀世間，應當對二足尊（dvipadottama，指佛陀）進行供養。爲了利益一切有情眾生，我發誓要追求無上的菩提果（anuttarā-samyak-saṃbodhi，指最高的覺悟）。再次用最殊勝的香花等，以及各種幢幡和寶蓋，爲了利益一切有情眾生，我將這些拿來供養大覺尊（mahābodhi，指佛陀）。上好的衣服和飲食，床褥臥具以及各種湯藥，爲了利益一切有情眾生，我將這些拿來供養如來。又拿著鼓等各種樂器，歌唱讚美美妙的聲音，爲了利益一切有情眾生，供養出世的光明尊（lokottama，指佛陀）。又拿著珍貴的美味佳餚，世間所有最上等的美味，爲了利益一切有情眾生，我願將這些供養佛世尊。在做了如此廣大的供養后，我向佛如來請求出家，爲了利益一切有情眾生，我發誓要奉行一切清凈的修行。又愿一切有情眾生，不生在邪道和迷惑之中，讓所有俱胝（koṭi，指千萬）數量的有情眾生，都能安穩地住在八正道（aṣṭāṅgika-mārga，指達到解脫的八種正確方法）中。愿我不生於此欲界，這個極其低劣的邊地和令人厭惡的地方，遠離一切放逸之後，常常能夠親近

【English Translation】 English version 'The desire realm (kāmadhātu), should be without, causing all to be without attachment. From the realms of hatred and love, completely separate, always speaking the pure Dharma of the Tathāgata (the Buddha).'

'Shariputra (Śāriputra)! At that time, that pure-holding youth (Śuddhadhāraka kumāra), having arrived before the Buddha, again offered the finest leather sandals to the Buddha. Having made the offering diligently, he spoke a gatha (verse):'

'May I be like the Buddha, the most honored among the assembly, like a great dwelling, a refuge for protection. May all sentient beings be liberated from the evil realms (durgati), and be able to expound the true path. All the desires of the world, these are the coarse realms of the foolish. May I be far from all conditioned phenomena (saṃskṛta dharma), may I always encounter the Buddha when he appears in the world. Seeing the Buddha's light illuminating the world, one should make offerings to the two-legged honored one (dvipadottama). For the benefit of all sentient beings, I vow to seek the supreme fruit of Bodhi (anuttarā-samyak-saṃbodhi). Again, with the most excellent fragrant flowers, and various banners and canopies, For the benefit of all sentient beings, I will take these to offer to the Great Awakened One (mahābodhi). The finest clothes and food, bedding and various medicines, For the benefit of all sentient beings, I offer these to the Tathāgata. Also holding drums and various musical instruments, singing praises with wonderful sounds, For the benefit of all sentient beings, I offer to the world-transcending honored one of light (lokottama). Also holding precious and delicious foods, the most supreme flavors of the world, For the benefit of all sentient beings, I wish to offer these to the World Honored Buddha. Having made such vast offerings, I request to leave home from the Buddha, the Tathāgata, For the benefit of all sentient beings, I vow to practice all pure conduct. And may all sentient beings, not be born in evil paths and illusions, May all the countless millions (koṭi) of sentient beings, dwell peacefully in the Noble Eightfold Path (aṣṭāṅgika-mārga). May I not be born in this desire realm, this extremely inferior borderland and detestable place, Having abandoned all negligence, may I always be close to

近不放逸。　　又愿不生諸惡趣，　　常愿生於信族中，　　生已當發最上心，　　愿見如來常親近。　　見已發此清凈心，　　及以花鬘涂香等，　　眾鼓伎樂諸供養，　　當求勝解利一切。　　愿于俱胝多劫中，　　常作廣大供養事，　　出家遠離諸欲境，　　當行一切清凈行。』

「舍利子！彼二童子于勝高如來、應、正等覺所，以種種伎樂伽陀歌詠贊嘆供養佛已，即于地方所發清凈心，以赤旃檀造立精舍，縱廣四逾繕那高半逾繕那。如是造已奉獻世尊，復作是言：『唯愿如來哀慜納受。』彼二童子于勝高如來應正等覺所，勸請世尊，說伽陀曰：

「『愿佛安住我精舍，　　過去諸佛所稱讚，　　我今發此凈施心，　　愿佛哀慜親納受。　　若佛常住我精舍，　　了知俱胝有情數，　　過現未來三世心，　　愿我當來亦如是。　　佛依精舍到彼岸，　　獲得正斷及神足，　　四種勝行各了知，　　我施精舍亦如是。　　唯愿勝高如來佛，　　及與一切苾芻眾，　　受此精舍半月中，　　供養尊重常恭敬。　　我今於是如來所，　　親近恭敬供養已，　　發是信心求出家，　　剃除頂發被法服。　　如是舍家出家已，　　于諸利樂遍希求，　　常當修作善相應，　　

【現代漢語翻譯】現代漢語譯本『不懈怠於修行。』『又愿不墮入各種惡道，常愿生於有信仰的家族中，出生后即發起最上乘的菩提心，愿能常見如來（Tathagata，佛的稱號）並親近他。見到如來后，發起清凈的信心，並以鮮花、花環、涂香等，以及各種鼓樂伎樂等供養，應當尋求殊勝的理解，利益一切眾生。愿在無數劫中，常做廣大的供養之事，出家遠離各種慾望的誘惑，應當奉行一切清凈的修行。』

『舍利子（Sariputra，佛陀的十大弟子之一）！那兩個童子在勝高如來（Sheng Gao Tathagata，佛名）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺者）面前，用各種伎樂、伽陀（Gatha，偈頌）歌詠贊嘆供養佛后，就在那個地方發起了清凈心，用赤旃檀建造了精舍（Vihara，僧侶居住的場所），縱橫四由旬（Yojana，古印度長度單位，約12-15公里），高半由旬。建造完畢后，奉獻給世尊（Bhagavan，佛的稱號），又說道：『唯愿如來慈悲接受。』那兩個童子在勝高如來、應、正等覺面前，勸請世尊，說了伽陀：

『愿佛安住於我的精舍，這是過去諸佛所稱讚的，我今發起這清凈的佈施心，愿佛慈悲親自接受。如果佛常住於我的精舍，就能了知無數有情眾生的數量，以及過去、現在、未來三世的心念，愿我將來也能如此。佛依此精舍到達彼岸（Paramita，佛教用語，指修行所達到的最高境界），獲得正斷（Samyakpradhana，四正勤）和神足（Rddhipada，四神足），四種殊勝的修行都能了知，我佈施精舍也希望如此。唯愿勝高如來佛，以及一切比丘（Bhiksu，出家受戒的男性佛教徒）僧眾，接受此精舍半個月，供養尊重，常懷恭敬。我今在如來面前，親近恭敬供養后，發起信心，求出家，剃除頭髮，披上法服。如此舍家出家后，對於各種利益和安樂普遍希求，常當修習與善法相應的行為，』

【English Translation】 English version 'Not being negligent in practice.' 'Also, may I not be born in any of the evil realms, and may I always be born into a family of faith,' 'Having been born, may I generate the supreme Bodhi mind, and may I always see the Tathagata (the title of a Buddha) and be close to him.' 'Having seen the Tathagata, may I generate a pure mind of faith, and with flowers, garlands, scented ointments, etc.,' 'And with various drums and musical instruments as offerings, may I seek superior understanding, benefiting all beings.' 'May I, in countless kalpas (aeons), always perform great acts of offering,' 'Having renounced home and being far from the temptations of desires, may I practice all pure conduct.'

'Sariputra (one of the ten great disciples of the Buddha)! Those two boys, before the Tathagata Sheng Gao (a Buddha's name), the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one), having offered to the Buddha with various musical instruments, Gathas (verses), songs, and praises, right there, generated a pure mind, and built a Vihara (monastery) of red sandalwood, four yojanas (an ancient Indian unit of distance, about 12-15 kilometers) in length and width, and half a yojana in height. Having built it, they offered it to the Bhagavan (the title of a Buddha), and said: 'May the Tathagata compassionately accept it.' Those two boys, before the Tathagata Sheng Gao, the Arhat, the Samyaksambuddha, urged the World Honored One, and spoke the Gatha:

'May the Buddha reside in my Vihara, which is praised by the Buddhas of the past,' 'I now generate this pure mind of giving, may the Buddha compassionately accept it in person.' 'If the Buddha resides in my Vihara, he will know the number of countless sentient beings,' 'And the minds of the past, present, and future, may I also be like this in the future.' 'The Buddha, relying on this Vihara, reaches the other shore (Paramita, the highest state achieved through practice), obtains right effort (Samyakpradhana, the four right exertions) and the power of spiritual feet (Rddhipada, the four bases of spiritual power),' 'And understands the four kinds of superior practices, may my offering of the Vihara also be like this.' 'May the Tathagata Sheng Gao, and all the Bhikshus (monks),' 'Accept this Vihara for half a month, offering respect and always being reverent.' 'Now, before the Tathagata, having been close, respectful, and made offerings,' 'I generate faith, seek to leave home, shave my head, and wear the Dharma robes.' 'Having left home in this way, I universally seek all benefits and happiness,' 'May I always practice actions that are in accordance with the good Dharma,'

愛樂如是真實法。』

「時二童子說是伽陀已，彼凈住童子白佛言：『世尊！愿我當來速成正覺，放大光明如佛世尊等無有異。』時凈持童子又白佛言：『世尊！愿我當於險難惡道常為導師。』舍利子！時彼凈持童子于勝高如來前住立一面，恭敬合掌又發誓言：『愿我于佛法中無復坐臥常離睡眠，為利有情求無上道而常遠離一切懈怠。寧以身命一切棄捨，乃至筋皮血肉皆悉枯悴，亦復遠離一切懈怠，當發廣大勇猛精進求菩提道。』舍利子！爾時凈住菩薩摩訶薩，為彼凈持菩薩摩訶薩說伽陀曰：

「『我共汝發平等心，　　修行無上菩提行，　　我今亦發精進力，　　為利一切諸有情。　　遠離諸欲及身命，　　血肉枯乾無所辭，　　愿于千劫盡修習，　　精進志樂菩提道。　　常思安住曠野中，　　及樂山間寂靜處，　　為求無上大智慧，　　於法清凈得自在。』

「舍利子！時彼凈持菩薩于千歲中，一彈指頃曾無睡眠及諸懈怠，況復夢想？又于千歲不求安坐，除諸便利，乃至一彈指頃亦不胡跪，何況坐臥？時彼菩薩又千歲中，食時持缽遊行乞食，于彼施者亦不觀視是男是女童子童女，化利有情心行平等，卻詣本住三觀世間然後乃食。如是食已，于非食時不生一念飢渴之想，乃至不生甜酸堿

【現代漢語翻譯】現代漢語譯本：『愛樂如是真實法。』

『當時兩個童子說完這偈頌后，那位凈住童子對佛說：『世尊！愿我將來迅速成就正覺，放出像佛世尊一樣的大光明，沒有任何差別。』當時凈持童子又對佛說：『世尊！愿我將來在險難惡道中常為導師。』舍利子！當時那位凈持童子在勝高如來（佛名）面前，站立在一旁，恭敬合掌，又發誓說：『愿我在佛法中不再坐臥，常離睡眠，爲了利益眾生求無上道，而常遠離一切懈怠。寧願捨棄身命一切，乃至筋骨皮肉都枯萎，也仍然遠離一切懈怠，應當發起廣大勇猛的精進，求菩提道。』舍利子！那時凈住菩薩摩訶薩（大菩薩），為那位凈持菩薩摩訶薩說了偈頌：

『我與你發起平等心，修行無上菩提行，我現在也發起精進力，爲了利益一切眾生。遠離各種慾望和身命，血肉枯乾也無所推辭，愿在千劫中盡力修習，精進喜樂菩提道。常思安住在曠野中，以及喜愛山間寂靜處，爲了求得無上大智慧，在法中清凈得自在。』

『舍利子！當時那位凈持菩薩在千年中，連一彈指的時間都沒有睡眠和懈怠，更何況是做夢？又在千年中不求安坐，除了大小便，甚至連一彈指的時間也不跪著，更何況是坐臥？當時那位菩薩又在千年中，吃飯時拿著缽去乞食，對於佈施的人也不看是男是女、是童男童女，以平等心化度利益眾生，然後回到原來的住處，以三觀觀察世間，然後才吃飯。這樣吃完飯後，在非吃飯的時間，不生起一絲飢渴的想法，甚至不生起甜酸堿的想法。

【English Translation】 English version: 『Love and joy are the true Dharma.』

『When the two youths had spoken this verse, the pure-abiding youth said to the Buddha: 『World Honored One! May I in the future quickly attain perfect enlightenment, and emit great light like the World Honored Buddha, without any difference.』 Then the pure-holding youth also said to the Buddha: 『World Honored One! May I always be a guide in dangerous and evil paths in the future.』 Shariputra! At that time, the pure-holding youth stood before the Tathagata Superior Height (Buddha's name), respectfully joining his palms, and made a vow: 『May I in the Dharma of the Buddha no longer sit or lie down, always be free from sleep, and for the benefit of sentient beings, seek the unsurpassed path, and always be free from all laziness. I would rather give up my life and everything, even if my muscles, skin, and flesh all wither, I will still be free from all laziness, and should generate great and courageous diligence to seek the path of Bodhi.』 Shariputra! At that time, the Bodhisattva Mahasattva (Great Bodhisattva) Pure Abiding, spoke a verse to the Bodhisattva Mahasattva Pure Holding:

『I and you generate an equal mind, cultivate the unsurpassed Bodhi path, I now also generate the power of diligence, for the benefit of all sentient beings. Away from all desires and life, flesh and blood withered without refusal, may I in a thousand kalpas strive to cultivate, diligently and joyfully the Bodhi path. Always think of dwelling in the wilderness, and enjoy the quiet places in the mountains, in order to seek the unsurpassed great wisdom, in the Dharma to be pure and free.』

『Shariputra! At that time, the Bodhisattva Pure Holding, for a thousand years, did not have sleep or laziness even for the snap of a finger, let alone dreams? Also, for a thousand years, he did not seek to sit down, except for going to the toilet, not even kneeling for the snap of a finger, let alone sitting or lying down? At that time, the Bodhisattva, for another thousand years, when eating, would hold his bowl to beg for food, and would not look at whether the giver was male or female, boy or girl, with an equal mind to transform and benefit sentient beings, and then return to his original dwelling, observe the world with the three contemplations, and then eat. After eating like this, during non-eating times, he would not generate a single thought of hunger or thirst, and would not even generate thoughts of sweet, sour, or alkaline.』

淡苦辣之想。又千歲中於非食時亦不乞食。時彼菩薩又千歲中住于樹下，一心精進求菩提道，亦不觀視是何等樹。又于千歲所被法服，未嘗暫時而有更換。時彼菩薩又于千歲，而於諸欲不起尋伺，于諸損害亦復如是。又于千歲，于自父母兄弟姊妹及諸眷屬，于日月等數不曾發起一念尋伺。又于千歲，于其舍宅曾無一念愛樂依止。又千歲中於日月星宿等，曾無一念起瞻視意。又千歲中未嘗依止墻堵樹木而於中住。又于千歲，未曾以諸酥油涂身。又千歲中於其自身，乃至一念曾無懈怠。又于千歲于其一念曾無疲倦。又千歲中，乃至酥油亦復不受，唯樂一心精進，求證阿耨多羅三藐三菩提故。時彼菩薩又千歲中，于其身心亦不懈倦。又于千歲修精進行，不起一念剃除鬚髮，時四大天王來於頂上，以手摩觸頂發自落。時四天王又持此發，于清凈地起窣堵波。又千歲中，四大天王知彼菩薩于善所作悉來成辦。時彼菩薩又于千歲，若值熱時亦復不樂於樹蔭中。又于千歲若值寒時，亦復不樂以衣覆身。又于千歲，亦復不共世間有情語言戲論。

「複次舍利子！時有魔王忽然出現，名曰癡念。時癡念魔王敕諸波旬，為彼凈住、凈持二菩薩造作劍林及劍橋道已。時彼魔王及魔波旬狂亂往來高聲唱言：『我今造作此名劍林。』時彼魔

【現代漢語翻譯】現代漢語譯本（菩薩）還斷除了對苦、辣等味道的執著。又在千年中，不在吃飯的時間乞食。那時，那位菩薩又在千年中住在樹下，一心精進地尋求菩提之道，也不去看那是什麼樹。又在千年中，所穿的法衣，從未曾暫時更換過。那時，那位菩薩又在千年中，對於各種慾望不起任何思慮，對於各種損害也是如此。又在千年中，對於自己的父母、兄弟姐妹以及其他親屬，對於日月等，不曾生起一念的思慮。又在千年中，對於自己的住宅，不曾生起一念的愛戀和依止。又在千年中，對於日月星辰等，不曾生起一念的瞻視之意。又在千年中，不曾依靠墻壁、樹木而住在其中。又在千年中，不曾用各種酥油塗抹身體。又在千年中，對於自身，乃至一念都不曾懈怠。又在千年中，對於一念都不曾感到疲倦。又在千年中，乃至酥油也不接受，只樂於一心精進，爲了求證阿耨多羅三藐三菩提（無上正等正覺）的緣故。那時，那位菩薩又在千年中，對於身心也不懈怠疲倦。又在千年中修習精進行，不生起一念剃除鬚髮的念頭，這時四大天王來到他的頭頂，用手摩觸他的頭髮，頭髮自然脫落。這時，四天王又拿著這些頭髮，在清凈的地方建造了窣堵波（佛塔）。又在千年中，四大天王知道那位菩薩所做的善事都已完成。那時，那位菩薩又在千年中，如果遇到炎熱的時候，也不喜歡在樹蔭下。又在千年中，如果遇到寒冷的時候，也不喜歡用衣服遮蓋身體。又在千年中，也不和世間眾生進行語言戲論。『再者，舍利子！』當時，有一個魔王忽然出現，名叫癡念（執著于虛妄的念頭）。當時，癡念魔王命令眾魔（波旬，魔王的眷屬），為那兩位凈住（安住于清凈）和凈持（持守清凈戒律）的菩薩製造劍林和劍橋道。當時，那個魔王和魔眾狂亂地來回走動，高聲喊道：『我今天製造了這個叫做劍林的東西。』那時，那個魔

【English Translation】 English version (The Bodhisattva) also eliminated the attachment to flavors such as bitterness and spiciness. Moreover, for a thousand years, he did not beg for food at inappropriate times. Then, that Bodhisattva lived under a tree for a thousand years, diligently seeking the path to Bodhi (enlightenment), without even looking to see what kind of tree it was. Also, for a thousand years, the Dharma robes he wore were never changed, not even for a moment. At that time, that Bodhisattva, for a thousand years, did not give rise to any thoughts about various desires, and the same was true for any harm. Also, for a thousand years, he did not give rise to a single thought about his parents, siblings, and other relatives, or about the sun and moon. Also, for a thousand years, he did not give rise to a single thought of love or attachment to his dwelling. Also, for a thousand years, he did not give rise to a single thought of looking at the sun, moon, and stars. Also, for a thousand years, he did not rely on walls or trees to dwell within. Also, for a thousand years, he did not use any ghee to anoint his body. Also, for a thousand years, he was never negligent, not even for a single thought, regarding himself. Also, for a thousand years, he never felt weary, not even for a single thought. Also, for a thousand years, he did not even accept ghee, but only delighted in diligently striving, for the sake of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, that Bodhisattva, for a thousand years, was neither negligent nor weary in body and mind. Also, for a thousand years, he practiced diligent effort, without giving rise to a single thought of shaving his beard and hair. At this time, the Four Heavenly Kings came to the top of his head, and with their hands touched his hair, which naturally fell off. Then, the Four Heavenly Kings took this hair and built a stupa (Buddhist shrine) in a pure place. Also, for a thousand years, the Four Heavenly Kings knew that the good deeds done by that Bodhisattva were all accomplished. At that time, that Bodhisattva, for a thousand years, if he encountered hot weather, did not like to be in the shade of a tree. Also, for a thousand years, if he encountered cold weather, he did not like to cover his body with clothes. Also, for a thousand years, he did not engage in frivolous talk with sentient beings of the world. 『Furthermore, Shariputra!』 At that time, a demon king suddenly appeared, named Citta-moha (delusion of mind). At that time, the demon king Citta-moha ordered the demons (Mara's retinue, Papiyas) to create a sword forest and a sword bridge for those two Bodhisattvas who were dwelling in purity (Nirvana) and maintaining purity (Sila). At that time, that demon king and his demons frantically moved back and forth, shouting loudly: 『Today, I have created this thing called a sword forest.』 At that time, that demon

王發是語時，三千大千世界中上至魔宮下徹地界，有百千俱胝魔王波旬諸天眷屬，皆得聞知悉來集會，共生恐怖欲相謀害。舍利子，時彼菩薩一心精進安住不動。

佛說大乘菩薩藏正法經卷第二十八大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第二十九

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯精進波羅蜜多品第九之五

「複次舍利子！爾時凈持菩薩摩訶薩，于彼劍林橋道，亦不經行心不隨順。彼諸天魔作大惡聲，于菩薩所恐怖嬈惱。時凈持，凈住二菩薩摩訶薩皆悉不聽。又諸天子于虛空中贊如是言：『彼二菩薩具足能行如是正行，如是大悲如是勇猛。』彼二菩薩于千歲中唯專想佛。是時勝高如來化行已畢入般涅盤，空中諸天見彼如來般涅盤后，告言：『善男子！彼勝高如來已般涅盤。』時二菩薩聞是語已，即時往詣勝高如來般涅盤所安置床座。到已合掌恭敬住立一面，以悲戀故憶念如來，於七日中目不暫舍，尊重讚歎。時二菩薩勇猛精進行菩薩行，利樂有情如負重擔。亦於是時佛前住立如般涅盤，上生梵世。生梵天已，復來詣彼勝高如來、應、正等覺窣堵波所，於四萬歲中旋繞禮拜作諸供養，又於七萬

【現代漢語翻譯】現代漢語譯本：當王發說這些話的時候，三千大千世界中，上至魔宮，下至地界，有成百上千俱胝（俱胝：古代印度數量單位，相當於千萬）的魔王波旬（波旬：佛教中欲界第六天的魔王）及其諸天眷屬，都聽聞知曉，全部前來，共同產生恐懼，想要謀害他。舍利子（舍利子：佛陀十大弟子之一，以智慧著稱），那時那位菩薩一心精進，安住不動。複次，舍利子！那時，凈持菩薩摩訶薩（菩薩摩訶薩：指大菩薩），在那劍林橋道上，也不行走，心也不隨順。那些天魔發出巨大的惡聲，在菩薩所在之處進行恐嚇和擾亂。當時，凈持和凈住兩位菩薩摩訶薩都完全不聽。又有諸天子在虛空中讚歎說：『這兩位菩薩具足能力修行這樣的正行，具有這樣的大悲心，如此的勇猛。』這兩位菩薩在千年中只是專心想念佛。這時，勝高如來（勝高如來：佛名）的教化已經完成，進入般涅盤（般涅盤：佛教指佛或阿羅漢的死亡）。空中的諸天看到那位如來般涅盤后，告訴他們說：『善男子！那位勝高如來已經般涅盤了。』當時，兩位菩薩聽到這話后，立即前往勝高如來般涅盤后安置床座的地方。到達后，合掌恭敬地站在一邊，因為悲傷和思念如來，在七天中眼睛不曾離開，尊重讚歎。當時，兩位菩薩勇猛精進地修行菩薩行，利益安樂眾生，如同肩負重擔。也在那時，他們站在佛前，如同般涅盤一樣，上升到梵世（梵世：佛教指色界天）。生到梵天后，又來到勝高如來、應、正等覺（應、正等覺：佛的十號之一）的窣堵波（窣堵波：即佛塔）所在之處，在四萬年中繞塔禮拜，進行各種供養，又在七萬

【English Translation】 English version: When Wang Fa spoke these words, in the three thousand great thousand worlds, from the demon palaces above to the earth below, there were hundreds of thousands of kotis (koti: an ancient Indian unit of number, equivalent to ten million) of demon kings Mara Papiyas (Mara Papiyas: the demon king of the sixth heaven in the desire realm in Buddhism) and their heavenly retinues, all of whom heard and knew, and all came together, filled with fear and wanting to harm him. Shariputra (Shariputra: one of the ten great disciples of the Buddha, known for his wisdom), at that time, that Bodhisattva was single-mindedly diligent, abiding without moving. Furthermore, Shariputra! At that time, the Bodhisattva Mahasattva Pure Holder, on that bridge of the sword forest, did not walk, nor did his mind follow. Those heavenly demons made great evil sounds, terrifying and disturbing the Bodhisattva's place. At that time, the two Bodhisattva Mahasattvas, Pure Holder and Pure Abider, did not listen at all. Moreover, the heavenly sons in the empty space praised, saying: 'These two Bodhisattvas are fully capable of practicing such righteous conduct, possessing such great compassion, and being so courageous.' These two Bodhisattvas only focused on thinking of the Buddha for a thousand years. At this time, the teaching of the Tathagata Victorious Height (Victorious Height Tathagata: name of a Buddha) was completed, and he entered Parinirvana (Parinirvana: in Buddhism, the death of a Buddha or Arhat). The heavenly beings in the sky, seeing that Tathagata's Parinirvana, told them: 'Good men! That Tathagata Victorious Height has already entered Parinirvana.' At that time, the two Bodhisattvas, upon hearing these words, immediately went to the place where the bed of Tathagata Victorious Height was placed after his Parinirvana. Having arrived, they stood on one side with their palms together in reverence, and because of their sorrow and remembrance of the Tathagata, they did not take their eyes off him for seven days, respecting and praising him. At that time, the two Bodhisattvas diligently practiced the Bodhisattva path with courage, benefiting and bringing joy to sentient beings as if bearing a heavy burden. Also at that time, they stood before the Buddha, as if in Parinirvana, and ascended to the Brahma world (Brahma world: in Buddhism, the realm of form). Having been born in the Brahma heaven, they again went to the stupa (stupa: a Buddhist shrine) of the Tathagata Victorious Height, the Arhat, the Samyaksambuddha (Arhat, Samyaksambuddha: one of the ten titles of the Buddha), and for forty thousand years, they circumambulated and worshipped, making various offerings, and for seventy thousand

歲中持諸幡蓋供養恭敬，復以上妙香花飲食供養塔廟。彼二菩薩于梵天中盡其壽命，而復下生閻浮提中，于轉輪王勝族家生，得宿命智。既誕生已，互相謂言：『應當修習不放逸行。』是時菩薩說伽陀曰：

「『我等生王勝族中，　　獲大神通免諸難，　　當愿常行不放逸，　　親近無上菩提道。　　尊貴富饒諸欲樂，　　是法速朽不可信，　　智者應當悉了知，　　希求最上大菩提。　　若人求是菩提道，　　應舍富饒諸欲樂，　　為利有情求出家，　　修持最上清凈行。　　我于往昔無量劫，　　與諸有情多貪求，　　於五欲樂猛熾然，　　謂言受用常無足。　　我今覺悟諸欲樂，　　尊貴富饒及眷屬，　　悉能棄捨誓出家，　　精進為求菩提道。　　我昔俱時十六歲，　　舍家出家求出離，　　剃除頂發被法服，　　于千歲中行梵行。　　又於是時俱入滅，　　而復往生梵世天，　　于其梵世復舍壽，　　生此閻浮勝族中。』

「複次舍利子！彼時復有佛出，名號最上勇猛如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼二菩薩詣彼佛所，親近供養、尊重讚歎，發凈信心舍家出家，剃除頂發而被法服，于俱胝劫修行梵行。舍利子！彼

【現代漢語翻譯】現代漢語譯本在一年之中，他們拿著各種幡蓋供養，恭敬地對待佛塔，又用最美好的香花和飲食供養塔廟。這兩位菩薩在梵天中度盡他們的壽命后，又再次降生到閻浮提（Jambudvipa，指我們所居住的這個世界）中，出生在轉輪王（Chakravartin，擁有統治世界的理想君主）的顯赫家族中，並獲得了宿命智（Purva-jāti-jñāna，能夠回憶起前世的能力）。他們出生后，互相說道：『我們應當修習不放逸行（apramāda，精進修行，不懈怠）。』當時，菩薩說了偈語：『我們出生在王族顯赫的家族中，獲得了大神通，免除了各種災難，應當常常修行不放逸，親近無上的菩提道（Anuttarā-samyak-saṃbodhi，無上正等正覺）。尊貴、富饒和各種享樂，這些都是迅速朽壞、不可信賴的，智者應當完全明白這些道理，希求最上等的菩提。如果有人追求菩提道，就應當捨棄富饒和各種享樂，爲了利益眾生而出家，修持最上等的清凈行為。我在過去無量劫中，與眾生一起貪求，對於五欲（pañca kāmaguṇā，色、聲、香、味、觸）的享樂猛烈地追求，認為享受永遠不會滿足。我現在覺悟到各種享樂，尊貴、富饒和眷屬，都能夠捨棄，發誓出家，精進地追求菩提道。我以前在十六歲時，就捨棄家庭出家求得解脫，剃除頭髮，穿上法服，在千年中修行梵行（brahmacarya，清凈的行為）。又在那個時候，我們同時入滅（parinirvāṇa，完全的涅槃），又往生到梵世天（Brahmaloka，梵天所居住的世界），在梵世天中壽命結束后，又出生在這個閻浮提的顯赫家族中。』『再者，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！那時又有一位佛出世，名號為最上勇猛如來（Anuttara-vīrya-tathāgata）、應供（Arhat，值得供養的人）、正遍知（Samyak-saṃbuddha，完全覺悟的人）、明行足（Vidyā-caraṇa-sampanna，智慧和行為都圓滿的人）、善逝（Sugata，善於到達彼岸的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purisadamyasarathi，能夠調伏眾生的人）、天人師（Śāstā deva-manusyānām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬的人）。這兩位菩薩前往那位佛的住所，親近供養、尊重讚歎，發清凈的信心，捨棄家庭出家，剃除頭髮，穿上法服，在俱胝劫（koṭi kalpa，極長的時間）中修行梵行。舍利子！他們』

【English Translation】 English version During the year, they would hold various banners and canopies in offering, treating the stupas with reverence, and also making offerings of the finest fragrant flowers and food to the temples. These two Bodhisattvas, having exhausted their lifespans in the Brahma heaven, were reborn in Jambudvipa (the world we inhabit), into the noble family of a Chakravartin (ideal universal ruler), and they attained the knowledge of past lives (Purva-jāti-jñāna). After their birth, they said to each other: 『We should cultivate the practice of non-negligence (apramāda).』 At that time, the Bodhisattva spoke these verses: 『We are born into a noble royal family, having attained great supernatural powers, and are free from all difficulties. We should always practice non-negligence, drawing near to the unsurpassed path of Bodhi (Anuttarā-samyak-saṃbodhi, supreme enlightenment). Honor, wealth, and various pleasures are all quickly decaying and unreliable. The wise should fully understand these truths, seeking the highest Bodhi. If one seeks the path of Bodhi, one should abandon wealth and various pleasures, renounce the world for the benefit of sentient beings, and cultivate the highest pure conduct. In countless past kalpas, I, along with sentient beings, have been greedy, fiercely pursuing the pleasures of the five senses (pañca kāmaguṇā, form, sound, smell, taste, and touch), thinking that enjoyment would never be enough. Now I am awakened to the fact that all pleasures, honor, wealth, and family can be abandoned. I vow to renounce the world and diligently seek the path of Bodhi. I, at the age of sixteen, renounced my home to seek liberation, shaved my head, donned the monastic robes, and practiced pure conduct (brahmacarya) for a thousand years. And at that time, we both entered parinirvāṇa (complete nirvana), and were reborn in the Brahma heaven (Brahmaloka), and after our lifespan in the Brahma heaven ended, we were born again in this noble family in Jambudvipa.』『Furthermore, Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! At that time, there was another Buddha who appeared in the world, named Anuttara-vīrya-tathāgata (Supreme Courageous Thus Come One), Arhat (worthy of offering), Samyak-saṃbuddha (perfectly enlightened one), Vidyā-caraṇa-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purisadamyasarathi (tamer of men), Śāstā deva-manusyānām (teacher of gods and humans), Buddha (awakened one), and Bhagavat (venerable one). These two Bodhisattvas went to that Buddha's place, drew near to him, made offerings, respected and praised him, generated pure faith, renounced their homes, shaved their heads, donned the monastic robes, and practiced pure conduct for koṭi kalpas (extremely long time). Shariputra! They』

二菩薩于無量世時已曾值遇百千諸佛親近供養，於一一佛所具修梵行，尊重讚歎恭敬供養。舍利子！時凈持菩薩過是已后，先成阿耨多羅三藐三菩提，號曰勇猛精進如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其佛住世九十俱胝歲，彼佛有九十俱胝那逾多大聲聞眾悉來集會。舍利子！彼時凈住菩薩于彼勇猛精進如來世時作轉輪聖王，于彼佛所尊重讚歎，復以上妙衣服飲食臥具醫藥種種供養，於三月中供養彼佛及苾芻眾。舍利子！時彼轉輪聖王作供養已，彼勇猛精進如來、應、正等覺欲令轉輪聖王生大覺悟，說伽陀曰：

「『若行最上精進行，　　一切佛法樂希求，　　若諸有情耽欲樂，　　一切義利極難得。　　若於欲樂不遠離，　　損自利故及損他，　　於此應當悉棄捨，　　而求最上諸佛法。　　我今令汝亦復然，　　往昔眷屬皆棄捨，　　及發無邊大誓願，　　速求成就菩提果。　　汝見我已成佛道，　　鹿野苑中轉法輪，　　若於諸欲生愛著，　　不能速成大菩提。　　諸佛皆說離諸欲，　　于放逸法不復生，　　智者於此善信隨，　　即能遠離諸業障。　　汝于惡慧持重檐，　　無義利法何安住？　　若於諸欲不覺悟，　　佛說皆為諸苦

【現代漢語翻譯】現代漢語譯本兩位菩薩在無量世中，曾經值遇百千諸佛，親近供養，在每一位佛的處所都修習清凈的梵行，尊重讚歎，恭敬供養。舍利子！當時的凈持菩薩在那之後，先成就阿耨多羅三藐三菩提（無上正等正覺），號為勇猛精進如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Sasta deva-manusyanam）、天人師（Buddha）、佛（Buddha）、世尊（Bhagavan）。那位佛住世九十俱胝歲，那位佛有九十俱胝那由他大聲聞眾都來集會。舍利子！那時，凈住菩薩在那位勇猛精進如來住世時，作為轉輪聖王，在那位佛的處所尊重讚歎，又用上好的衣服、飲食、臥具、醫藥等種種供養，在三個月中供養那位佛和比丘僧眾。舍利子！當時那位轉輪聖王作完供養后，那位勇猛精進如來、應、正等覺，爲了讓轉輪聖王生起大覺悟，說了偈頌：『如果修行最上精進，一切佛法都樂於希求，如果眾生貪戀慾望的快樂，一切義利都極難獲得。如果對於慾望的快樂不遠離，會損害自己利益也損害他人，對於這些應當全部捨棄，而尋求最上諸佛的法。我現在也讓你這樣，把往昔的眷屬都捨棄，並且發起無邊的大誓願，快速求得成就菩提的果實。你看到我已經成就佛道，在鹿野苑中轉法輪，如果對於各種慾望生起愛著，就不能快速成就大菩提。諸佛都說要遠離各種慾望，對於放逸的行為不再生起，有智慧的人對此善信隨順，就能遠離各種業障。你揹負著惡慧的重擔，對於沒有義利的法如何安住？如果對於各種慾望不覺悟，佛說這都是各種痛苦。』

【English Translation】 English version Two Bodhisattvas, in immeasurable lifetimes, had encountered hundreds of thousands of Buddhas, drawing near to them and making offerings. At each Buddha's place, they cultivated pure conduct, respected, praised, and reverently made offerings. Shariputra! The Bodhisattva Net-holder, after that, first attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), and was named the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacarana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Sasta deva-manusyanam (Teacher of Gods and Men), Buddha (Enlightened One), Bhagavan (World Honored One), named 'Valiant Progress Tathagata'. That Buddha lived for ninety kotis of years, and that Buddha had ninety kotis of nayutas of great Shravaka (Hearer) disciples who all came together. Shariputra! At that time, the Bodhisattva Net-dweller, during the time of that Valiant Progress Tathagata, acted as a Chakravartin (Wheel-Turning King). At that Buddha's place, he respected and praised, and further offered excellent clothing, food, bedding, medicine, and various other offerings. For three months, he made offerings to that Buddha and the Bhikshu (Monk) Sangha (Community). Shariputra! After that Chakravartin King had made the offerings, that Valiant Progress Tathagata, Arhat, Perfectly Enlightened One, wishing to cause the Chakravartin King to generate great awakening, spoke the following gatha (verse): 'If one practices the most supreme diligence, and joyfully seeks all the Buddha's teachings, if sentient beings are attached to the pleasures of desire, all benefits are extremely difficult to obtain. If one does not distance oneself from the pleasures of desire, one harms oneself and harms others. One should abandon all of these, and seek the most supreme teachings of the Buddhas. I now also cause you to be like this, to abandon all your past relatives, and to generate boundless great vows, quickly seeking to achieve the fruit of Bodhi (Enlightenment). You see that I have already attained Buddhahood, and am turning the Dharma wheel in the Deer Park. If one generates attachment to various desires, one cannot quickly achieve great Bodhi. All Buddhas say to distance oneself from all desires, and not to generate any more lax behavior. The wise, with good faith, follow this, and can then distance themselves from all karmic obstacles. You carry the heavy burden of evil wisdom, how can you dwell in a Dharma that has no benefit? If one is not awakened to various desires, the Buddha says that these are all kinds of suffering.'

因。』

「爾時世尊說是伽陀已，時轉輪聖王生大覺悟，于諸世間國城妻子、父母眷屬、臣佐僕從、諸小國邑一切吏民、財寶庫藏，悉皆棄捨。住立佛前說伽陀曰：

「『假使身肉皆枯竭，　　至於殞滅曠野中，　　誓舍國邑諸宮殿，　　希求最上佛菩提。　　又復發起大精進，　　利樂一切諸有情，　　于大曠野遼迥處，　　舍家出家樂修行。　　永愿棄捨諸欲樂，　　遠離罪業及癡迷，　　若於諸染而執著，　　應當棄背菩提道。　　所有諸欲及王位，　　一切誓將皆棄捨，　　我於世尊教法中，　　愿樂出家行正行。　　智者遠離諸欲境，　　于菩提道志修行，　　應發精進勇猛心，　　若耽雜染背佛道。　　我今于彼諸欲境，　　王位欲樂已棄捐，　　勤于佛法求出離，　　精進愿速成菩提。』

「時轉輪聖王說是伽陀已，即于彼佛親近供養，發大信敬舍家出家，剃除鬚髮而被法服。王出家已，彼時復有六十百千俱胝那逾多人亦復發大信敬舍家出家。彼勇猛精進如來化行已畢，復於是時入般涅盤。時轉輪聖王見佛滅度悲感懊惱，收取捨利作供養已，亦覆命終上生兜率陀天。彼天沒已，而復下生閻浮提中，于彼時分乃得成佛，號曰善行如來、應供、正遍知、明行足、善逝

【現代漢語翻譯】現代漢語譯本『因。』『那時，世尊說完這偈頌后，當時的轉輪聖王（擁有統治世界的理想君主）生起了大覺悟，對於世間的一切，包括國都、城池、妻子、父母親屬、臣子僕從、各個小國的官員百姓、財寶庫藏，全部都捨棄了。他站立在佛前，說了這樣的偈頌：『即使我的身肉全部枯竭，直到在曠野中殞滅，我也發誓要捨棄國都和宮殿，希求最上等的佛菩提（覺悟）。我還要發起大精進，利益安樂一切有情眾生，在遼闊的曠野中，捨棄家庭出家修行。我永遠願意捨棄各種慾望的快樂，遠離罪業和癡迷，如果對各種染著還有執著，就應該背離菩提道。所有的一切慾望和王位，我發誓全部都要捨棄，我願意在世尊的教法中，樂於出家修行正道。有智慧的人應該遠離各種慾望的境界，在菩提道上立志修行，應該發起精進勇猛的心，如果貪戀雜染就會背離佛道。我現在對於那些慾望的境界，以及王位的快樂都已經捨棄，勤奮地修習佛法以求得解脫，精進地希望能夠迅速成就菩提。』當時，轉輪聖王說完這偈頌后，就親近供養那位佛，發起了大信心和敬意，捨棄家庭出家，剃除了鬚髮，穿上了法衣。國王出家后，當時又有六十百千俱胝那由他人也發起了大信心和敬意，捨棄家庭出家。那位勇猛精進的如來（佛的稱號）教化眾生的事業完成後，就在那時進入了般涅槃（佛的最終寂滅）。當時的轉輪聖王看到佛陀滅度，感到悲傷懊惱，收取了佛的舍利進行供養后，也結束了生命，上升到了兜率天（欲界天之一）。他在兜率天結束后，又再次降生到閻浮提（我們所居住的世界），在那個時候最終成就了佛果，號為善行如來、應供（值得供養）、正遍知（完全正確的覺悟）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃的佛）。

【English Translation】 English version 'Cause.' 'At that time, after the World Honored One spoke this verse, the Chakravartin King (ideal universal ruler) generated great enlightenment, and for all things in the world, including the capital cities, towns, wives, parents, relatives, ministers, servants, all the officials and people of the small countries, treasures and storehouses, he abandoned them all. He stood before the Buddha and spoke this verse: 'Even if my flesh and blood all wither away, until I perish in the wilderness, I vow to abandon the capital cities and palaces, seeking the supreme Bodhi (enlightenment) of the Buddha.' 'I will also generate great diligence, to benefit and bring joy to all sentient beings, in the vast wilderness, abandoning my family to leave home and practice cultivation.' 'I will forever be willing to abandon the pleasures of all desires, to stay away from sins and delusions, if there is still attachment to various defilements, one should turn away from the path of Bodhi.' 'All desires and the throne, I vow to abandon them all, I am willing to be in the teachings of the World Honored One, happy to leave home and practice the right path.' 'The wise should stay away from the realms of all desires, aspire to cultivate on the path of Bodhi, one should generate a diligent and courageous heart, if one indulges in defilements, one will turn away from the path of the Buddha.' 'Now I have abandoned those realms of desire, and the pleasures of the throne, diligently studying the Dharma to seek liberation, diligently hoping to quickly achieve Bodhi.' At that time, after the Chakravartin King spoke this verse, he approached and made offerings to that Buddha, generated great faith and reverence, abandoned his family to leave home, shaved his beard and hair, and put on the Dharma robes. After the king left home, at that time there were also sixty hundred thousand koti nayuta others who also generated great faith and reverence, abandoning their families to leave home. That courageous and diligent Tathagata (title of Buddha) completed his work of teaching sentient beings, and at that time entered Parinirvana (the final passing away of a Buddha). The Chakravartin King at that time, seeing the Buddha's passing, felt sorrow and remorse, collected the Buddha's relics to make offerings, and then also ended his life, ascending to the Tushita Heaven (one of the heavens in the desire realm). After his time in Tushita Heaven, he was reborn in Jambudvipa (the world we live in), and at that time finally achieved Buddhahood, named Good Conduct Tathagata, Arhat (worthy of offerings), Samyaksambuddha (perfectly correct enlightenment), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone Buddha).

、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛住世一俱胝歲，復有俱胝那逾多大聲聞眾皆來集會，皆是大阿羅漢，諸漏已盡無復煩惱，逮得己利心得自在到于彼岸。復有十萬菩薩摩訶薩眾，得不退轉住不退地，誓求阿耨多羅三藐三菩提。乃至彼佛說法教化無量阿僧祇有情，作善利已而般涅盤。彼佛滅后正法住世滿一劫已，然後分佈其佛舍利供養恭敬，如我滅後分布舍利等無有異。舍利子！彼凈住菩薩摩訶薩，于菩薩精進波羅蜜多之行而常隨學然無懈惓。由於往昔依止一類造作寶鎖有情而住，起嫉妒故。舍利子！若菩薩摩訶薩求菩提道時，於他種族發起嫉妒，應知彼時有三種怖。何等為三？一者于非理處而行乞食，二者不應語言而共語言，三者見余苾芻而生嫉妒。如是等處一向增長嫉妒過失，以是因緣，于地獄道如己舍宅。如是于彼行精進者，猶若盲人于諸險難邊地，邪見之所受生為彼攝受。舍利子！又見余苾芻心生忿怒，亦不顧視起嫉妒心令他忿諍，作極惡相出粗獷言。以是因緣，墮地獄道如己舍宅。于彼受生建立種子，縱得人身生諸險難邊地邪見為彼攝受，心無慈慜樂多損害，於他諂曲樂多隨順。舍利子！時彼菩薩摩訶薩於他種族生嫉妒時，應當思念如是三種怖畏。」

如是言已，尊者舍利子白佛

【現代漢語翻譯】現代漢語譯本：'世間解'（瞭解世間一切事理的人）、'無上士'（修行達到最高境界的人）、'調御丈夫'（能夠調伏眾生的人）、'天人師'（天人和人類的導師）、'佛'（覺悟者）、'世尊'（受世人尊敬的人）。那位佛陀住世一俱胝（一千萬）歲，還有俱胝那逾多（數量極多）的大聲聞眾都來到他身邊，他們都是大阿羅漢（斷盡煩惱，不再輪迴的人），諸漏已盡，沒有煩惱，獲得自身的利益，心得自在，到達彼岸。還有十萬菩薩摩訶薩（偉大的菩薩）眾，得到不退轉的境界，安住于不退轉的地位，發誓要追求阿耨多羅三藐三菩提（無上正等正覺）。乃至那位佛陀說法教化無量阿僧祇（無數）的有情眾生，做了利益眾生的事情后而般涅盤（進入寂滅）。那位佛陀滅度后，正法住世滿一劫（極長的時間）后，然後才分發他的佛舍利，供養恭敬，就像我滅度後分發舍利一樣，沒有差別。舍利子！那位凈住菩薩摩訶薩，對於菩薩精進波羅蜜多（精進到彼岸）的修行常常隨學，沒有懈怠。由於過去依止一類製造寶鎖的有情而住，產生了嫉妒的緣故。舍利子！如果菩薩摩訶薩在求菩提道的時候，對於其他種族產生嫉妒，應當知道那時有三種怖畏。哪三種呢？第一種是在不應該乞食的地方去乞食，第二種是不應該說話的時候卻說話，第三種是看到其他比丘就產生嫉妒。像這些地方，只會增長嫉妒的過失，因為這個緣故，在地獄道就像在自己家裡一樣。像這樣在精進行道的人，就像盲人在險難的邊地，被邪見所攝受。舍利子！又看到其他比丘心生憤怒，也不顧及，產生嫉妒心，使他人爭吵，做出極惡的相貌，說出粗獷的話。因為這個緣故，墮入地獄道就像在自己家裡一樣。在那裡受生，建立種子，即使得到人身，也會生在險難的邊地，被邪見所攝受，心中沒有慈悲，喜歡損害他人，對他人諂媚，喜歡隨順他人。舍利子！當那位菩薩摩訶薩對其他種族產生嫉妒的時候，應當思念這三種怖畏。說完這些話后，尊者舍利子對佛說：

【English Translation】 English version: 'World-Knower' (one who understands all worldly matters), 'Unsurpassed One' (one who has reached the highest state of practice), 'Tamer of Men' (one who can subdue sentient beings), 'Teacher of Gods and Humans' (the guide for both gods and humans), 'Buddha' (the awakened one), 'World Honored One' (one who is respected by the world). That Buddha lived for one koti (ten million) years, and there were also kotis of nayutas (extremely numerous) great Sravakas (disciples) who all came to him. They were all great Arhats (those who have ended their afflictions and are no longer in the cycle of rebirth), their outflows were exhausted, they had no more afflictions, they had attained their own benefit, their minds were free, and they had reached the other shore. There were also one hundred thousand Bodhisattva Mahasattvas (great Bodhisattvas), who had attained the state of non-retrogression, abiding in the non-retrogressive stage, vowing to seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Furthermore, that Buddha taught and transformed countless asankhyeya (innumerable) sentient beings, having done beneficial deeds for sentient beings, and then entered Parinirvana (complete extinction). After that Buddha's passing, the true Dharma remained in the world for a full kalpa (an extremely long time), and then his Buddha relics were distributed for offering and veneration, just like the distribution of my relics after my passing, there is no difference. Shariputra! That pure-abiding Bodhisattva Mahasattva, constantly follows and learns the practice of the Bodhisattva's Paramita (perfection) of diligence, without laziness. Because in the past, he relied on a certain type of sentient being who made jeweled locks, and because of jealousy. Shariputra! If a Bodhisattva Mahasattva, when seeking the path of Bodhi, develops jealousy towards other races, it should be known that at that time there are three fears. What are the three? The first is begging for food in an inappropriate place, the second is speaking when one should not speak, and the third is developing jealousy when seeing other Bhikshus. In such places, the faults of jealousy will only increase, and because of this, the path of hell is like one's own home. Those who practice diligence in this way are like blind people in dangerous borderlands, being taken in by wrong views. Shariputra! Also, seeing other Bhikshus, one's heart becomes angry, and without regard, one develops jealousy, causing others to quarrel, making extremely evil appearances, and speaking harsh words. Because of this, one falls into the path of hell as if it were one's own home. Being born there, establishing seeds, even if one obtains a human body, one will be born in dangerous borderlands, being taken in by wrong views, with no compassion in one's heart, enjoying harming others, being flattering to others, and enjoying following others. Shariputra! When that Bodhisattva Mahasattva develops jealousy towards other races, he should contemplate these three fears. Having spoken these words, the Venerable Shariputra said to the Buddha:

言：「希有世尊！菩薩摩訶薩乃能聽聞如來如是行相，于彼種族不生嫉妒，得大善利而得出離。」又舍利子言：「善哉世尊！我等諸聲聞眾亦愿聞是法要，云何于彼種族不生嫉妒，而得出離於地獄道，及諸生盲險難惡道皆得解脫？」

佛告舍利子：「無因緣故，且止是事。」

舍利子言：「我等云何離諸誹謗不生邪見，常生中國，見佛聞法修聲聞行？」

如是語已，佛告舍利子：「善哉善哉！汝能問于如來如是法義。舍利子！若諸有情樂習世間外道典籍，不應為說。若於佛法恭敬信解志樂修學，即當爲說。何以故？舍利子？若於世俗外道典籍而不遠離，我則說為斗諍根本，是佛法難。舍利子！若菩薩摩訶薩堅固信解不生放逸，于長夜中尋伺觀察，于諸有情心生救護，乃能往詣如來咨問法義。聞是法已，歡喜愛樂如說修行。

「複次舍利子！若諸有情劣弱精進而求涅盤者，不惟難得，亦復轉增三種過失。所謂利養尊重名稱，而復樂於朋友種族及諸眷屬，為自資養而常貪求作不義利。由此三事而追求故，於三惡道不能解脫。以是劣弱精進故，墮于地獄、餓鬼、畜生、焰魔羅界，障生天道。又復于餓鬼趣中常生斗諍。舍利子！彼諸有情于諸善法不肯信受，而常親近諸惡朋友，于寂靜處不樂本住，而

【現代漢語翻譯】現代漢語譯本：舍利子說：『世尊真是稀有！菩薩摩訶薩能夠聽聞如來這樣的修行方式，對於其他種族不生嫉妒，獲得巨大的利益從而得以解脫。』舍利子又說：『善哉，世尊！我們這些聲聞弟子也希望聽聞這個法要，如何才能對其他種族不生嫉妒，從而解脫地獄道，以及所有生來就瞎眼、充滿危險和邪惡的道路，都能夠得到解脫呢？』佛告訴舍利子：『沒有因緣，暫且停止討論這件事。』舍利子說：『我們如何才能遠離各種誹謗，不產生邪見，常常出生在中心地區，見到佛，聽聞佛法，修習聲聞的修行呢？』說完這些話后，佛告訴舍利子：『善哉，善哉！你能夠向如來詢問這樣的法義。舍利子！如果眾生喜歡學習世間外道的典籍，就不應該為他們講說。如果他們對佛法恭敬、信解、有志向、樂於修學，就應當為他們講說。為什麼呢？舍利子？如果對於世俗外道的典籍不能遠離，我就說這是爭鬥的根本，是佛法的障礙。舍利子！如果菩薩摩訶薩堅定地信解，不放逸，在漫長的夜晚中尋思觀察，對眾生心生救護，才能前來向如來請教法義。聽聞這些法義后，歡喜愛樂，如所說的那樣修行。』『再者，舍利子！如果眾生精進力弱，卻追求涅槃，不僅難以得到，還會增加三種過失。這三種過失就是貪圖利養、尊重和名聲，並且喜歡親近朋友、種族和眷屬，爲了自己的供養而常常貪求不義之利。由於追求這三件事，他們無法從三惡道中解脫。因為精進力弱，他們會墮入地獄、餓鬼、畜生、焰魔羅界，阻礙他們升入天道。而且在餓鬼道中常常發生爭鬥。舍利子！那些眾生不肯信受善法，卻常常親近惡友，不喜歡住在寂靜的地方，而

【English Translation】 English version: Sariputra said, 'It is rare, World Honored One! Bodhisattva Mahasattvas are able to hear the Tathagata's such practices, and do not generate jealousy towards other races, obtaining great benefits and thus achieving liberation.' Sariputra also said, 'Excellent, World Honored One! We, the Sravaka disciples, also wish to hear this Dharma essence, how can we not generate jealousy towards other races, and thus be liberated from the hell realms, and all the paths of those born blind, full of danger and evil, and all be liberated?' The Buddha told Sariputra, 'There is no cause and condition, so let this matter be stopped for now.' Sariputra said, 'How can we be free from all slanders, not generate wrong views, always be born in the central regions, see the Buddha, hear the Dharma, and practice the Sravaka path?' After saying these words, the Buddha told Sariputra, 'Excellent, excellent! You are able to ask the Tathagata about such Dharma meanings. Sariputra! If sentient beings like to study worldly non-Buddhist scriptures, they should not be spoken to. If they are respectful, believing, aspiring, and joyful in studying the Buddha's Dharma, then they should be spoken to. Why is that? Sariputra? If one cannot stay away from worldly non-Buddhist scriptures, I would say that this is the root of conflict, and an obstacle to the Buddha's Dharma. Sariputra! If a Bodhisattva Mahasattva has firm faith and understanding, does not become lax, contemplates and observes during the long nights, and has a heart of protection for sentient beings, then they can come to the Tathagata to inquire about the Dharma meanings. After hearing these Dharma meanings, they will be joyful and practice as they have been told.' 'Furthermore, Sariputra! If sentient beings have weak diligence but seek Nirvana, not only is it difficult to obtain, but it will also increase three faults. These three faults are greed for gain, respect, and fame, and also liking to be close to friends, races, and relatives, and constantly seeking unjust gains for their own support. Because of seeking these three things, they cannot be liberated from the three evil paths. Because of their weak diligence, they will fall into hell, the realm of hungry ghosts, the realm of animals, and the realm of Yama, hindering their ascent to the heavens. Moreover, in the realm of hungry ghosts, there is constant conflict. Sariputra! Those sentient beings do not believe in good Dharma, but often associate with evil friends, and do not like to dwell in quiet places, but

復樂住諸白衣舍。聞諸長者發如是言：『若此安住，我願供給飲食衣服臥具醫藥，親近供養。』是時苾芻與彼長者互相謂言：『若住曠野誰復親近？我今于彼愛樂恭敬。』苾芻因是深生貪著住白衣舍。既久住已，與諸種族及彼眷屬互生貪愛。忽有苾芻遠方而來詣彼族中，時舊住苾芻以貪著故而生嫉妒，謂彼言曰：『我本清凈亦復多聞，自謂我是須陀洹、斯陀含、阿那含、阿羅漢果。』發生如是虛妄諂曲諸惡語言。

「複次舍利子！時余苾芻亦作是言：『我今於此白衣舍中不求久住。』彼舊住苾芻互相憎嫉作不義利。舍利子！復有一類，于大乘法出惡語言互相諍競，于諸契經如實行相互相譭謗。

「複次舍利子！于佛如來所說契經聲名句文如是正法，暫時聽已得勝解者，于彼有情復生譭謗，如是行相決定墮于惡趣之中。舍利子！又復于彼不退轉精進菩薩摩訶薩而生憎嫉，如是行相亦墮惡趣。」

爾時舍利子及諸有情聞此說已，于諸善作不生嫉妒。

「舍利子！如是菩薩摩訶薩于精進波羅蜜多行不退轉精進行時，于諸有情生救度想。一切有情為三種病常所燒煮。何等為三？謂貪、瞋、癡。我當於彼有情以佛正法積集和合為大良藥，治諸有情此貪瞋癡諸熱惱病，我說是名菩薩摩訶薩行不退轉精進波

【現代漢語翻譯】現代漢語譯本又有一些比丘喜歡住在俗家信徒的住所。他們聽到一些長者說：『如果這些比丘住在這裡，我願意供養他們飲食、衣服、臥具和醫藥，並親近供養他們。』這時，比丘們和長者們互相說道：『如果住在曠野，誰還會親近我們呢？我現在對他們（指長者）愛慕和恭敬。』比丘們因此深深地貪戀住在俗家信徒的住所。住久了之後，他們和各種族群以及他們的眷屬之間產生了貪愛。忽然有遠方的比丘來到這個族群中，這時，原先住在這裡的比丘因為貪戀而產生嫉妒，對新來的比丘說：『我本來是清凈的，而且博學多聞，自認為自己是須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）。』他們說出這樣虛妄、諂媚的惡語。『再者，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！』其他一些比丘也說：『我不想在這俗家信徒的住所久住。』那些原先住在這裡的比丘互相憎恨嫉妒，做出不義的事情。舍利子！還有一類人，對大乘佛法說出惡語，互相爭論，對於佛經的真實修行互相誹謗。『再者，舍利子！對於佛陀如來所說的佛經，其聲名句文等正法，如果有人暫時聽聞后產生勝解，卻又誹謗那些有情，這種行為必定會墮入惡道之中。舍利子！還有，如果有人對不退轉精進的菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）產生憎恨嫉妒，這種行為也會墮入惡道。』當時，舍利子和在場的其他有情聽了這些話后，對於他人的善行不再產生嫉妒。『舍利子！菩薩摩訶薩在修行精進波羅蜜多（Paramita，到彼岸）時，不退轉地精進修行，對一切有情生起救度之心。一切有情常被三種病所煎熬。是哪三種呢？就是貪、嗔、癡。我應當用佛陀的正法，積聚和合成為大良藥，來治療有情眾生的貪嗔癡等熱惱病。我所說的就是菩薩摩訶薩修行不退轉精進波羅蜜多的行為。』

【English Translation】 English version Again, some Bhikshus (monks) enjoyed dwelling in the residences of lay followers. They heard some elders say, 『If these Bhikshus stay here, I am willing to provide them with food, clothing, bedding, and medicine, and to draw near and make offerings to them.』 At that time, the Bhikshus and the elders said to each other, 『If we dwell in the wilderness, who would draw near to us? Now I am fond of and respectful towards them (the elders).』 The Bhikshus thus developed a deep attachment to dwelling in the residences of lay followers. After dwelling there for a long time, they developed attachment and love towards various clans and their families. Suddenly, a Bhikshu from afar came to that clan. At this time, the Bhikshu who had been dwelling there, due to his attachment, became jealous and said to the newcomer, 『I was originally pure and very learned, and I consider myself to be a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), and an Arhat (worthy one).』 They uttered such false and deceitful evil words. 『Furthermore, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)!』 Some other Bhikshus also said, 『I do not seek to dwell in this residence of lay followers for a long time.』 Those Bhikshus who had been dwelling there hated and envied each other, and did unrighteous things. Sariputra! There is also a type of person who speaks evil words about the Mahayana Dharma (Great Vehicle teachings), argues with each other, and slanders the true practice of the Sutras (scriptures). 『Furthermore, Sariputra! Regarding the Sutras spoken by the Buddha Tathagata (Thus Come One), the true Dharma of its sounds, names, phrases, and words, if someone temporarily hears them and develops a superior understanding, yet then slanders those sentient beings, such behavior will certainly lead to falling into evil realms. Sariputra! Also, if someone develops hatred and envy towards a Bodhisattva Mahasattva (great Bodhisattva) who is non-retrogressing in diligence, such behavior will also lead to falling into evil realms.』 At that time, Sariputra and the other sentient beings present, after hearing these words, no longer developed jealousy towards the good deeds of others. 『Sariputra! When a Bodhisattva Mahasattva practices the Paramita (perfection) of diligence, he practices diligently without regression, and develops a mind of saving all sentient beings. All sentient beings are constantly tormented by three diseases. What are the three? They are greed, hatred, and delusion. I should use the Buddha』s true Dharma, accumulating and combining it into a great medicine, to cure the afflictions of greed, hatred, and delusion in sentient beings. What I am speaking of is the practice of a Bodhisattva Mahasattva who is non-retrogressing in the Paramita of diligence.』

羅蜜多之行。又舍利子！一切有情常生熱惱。何以故？謂三毒病無時增長，若生天上及在人中，乃至地獄、餓鬼、畜生、焰摩羅界，咸悉為其貪瞋癡毒之所燒煮。菩薩摩訶薩見彼有情熱惱所苦，發救度想，又復思惟彼三種病世間藥餌無能醫療，云何除滅是三種病？唯佛如來獲大法身，為大醫王救療一切有情三毒熱惱重病。諸菩薩摩訶薩亦復如是，身為法藥為大醫王，悉能救療一切有情，三毒熱惱皆令除滅。舍利子！若彼世間種種醫藥，於三毒病終不能療。唯是如來及大菩薩，為大醫王施大法藥，于諸有情三毒熱惱皆能息除。」

舍利子白佛言：「世尊！如我善解如來所說諸有情界。于意云何？非如地、水、火、風、空界，唯有情界無量無邊。」

佛告舍利子：「如是如是！如汝所說。舍利子！彼諸有情眾同分界，亦非聲聞緣覺之所能見，唯佛天眼悉能遍照。舍利子！所有三千大千世界天、人、阿修羅，乃至無量無邊卵胎濕化、有色無色、有想無想、非有想非無想，如是建立諸有情界，盡佛天眼所能照處，或一剎那、一臘縛、一牟呼栗多，於此時分不獲人身，今乃方得。舍利子！如是人等，設使皆如活命醫王善治眾病，欲療一人貪瞋癡毒諸熱惱病終不能得。又復而能和合種種最大良藥量高須彌，欲差一人貪

【現代漢語翻譯】現代漢語譯本關於羅蜜多（Paramita，意為「到達彼岸」）的修行。舍利子（Sariputra，佛陀的十大弟子之一）啊！一切眾生常常被熱惱所困擾。為什麼呢？因為貪（raga）、嗔（dvesha）、癡（moha）這三種毒害，無時無刻不在增長。無論他們身處天上、人間，乃至地獄、餓鬼、畜生、焰摩羅界（Yamaloka，閻羅王統治的境界），都完全被貪嗔癡這三種毒害所煎熬。菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）看到那些被熱惱所苦的眾生，便生起救度他們的想法，並且進一步思考，這三種病，世間的藥物無法醫治，要如何才能消除這三種病呢？只有佛陀如來（Tathagata，佛陀的稱號）證得大法身，成為大醫王，才能救治一切眾生因貪嗔癡而產生的嚴重熱惱病。諸位菩薩摩訶薩也是如此，以自身為法藥，成為大醫王，能夠救治一切眾生，使他們消除貪嗔癡的熱惱。舍利子啊！世間種種醫藥，終究無法醫治這三種毒病。只有如來和大菩薩，作為大醫王，施予大法藥，才能使一切眾生的貪嗔癡熱惱得以平息。舍利子對佛說：『世尊！依我理解如來所說的眾生界，我的想法是，它不像地、水、火、風、空這些界限，而是無量無邊的。』佛告訴舍利子：『是的，是的！正如你所說。舍利子啊！那些眾生共同的界限，也不是聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）所能見到的，只有佛陀的天眼才能完全照見。舍利子啊！所有三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）的天人、阿修羅（Asura，一種神道生物），乃至無量無邊的卵生、胎生、濕生、化生，有色、無色，有想、無想、非有想非無想的眾生，如此建立的眾生界，都在佛陀天眼所能照見之處。他們可能在某一剎那（ksana，極短的時間單位）、一臘縛（lava，較短的時間單位）、一牟呼栗多（muhurta，較長的時間單位）的時間裡，沒有獲得人身，現在才得到。舍利子啊！這樣的人們，即使都像活命醫王（Jivaka，古代名醫）那樣善於治療各種疾病，想要治好一個人的貪嗔癡熱惱病，也終究無法做到。即使能夠調和各種最好的藥物，堆積如須彌山（Sumeru，佛教宇宙觀中的中心山），想要治好一個人的貪嗔癡病，也是不可能的。』

【English Translation】 English version The practice of Paramita (Perfection, 'crossing over'). Furthermore, Sariputra (one of the Buddha's ten principal disciples)! All sentient beings are constantly afflicted by heat and vexation. Why is that? It is because the three poisons of greed (raga), hatred (dvesha), and delusion (moha) are constantly increasing. Whether they are born in the heavens or among humans, or even in hell, the realm of hungry ghosts, animals, or the realm of Yama (the lord of death), they are all completely consumed by the poisons of greed, hatred, and delusion. When a Bodhisattva-mahasattva (a great Bodhisattva) sees those sentient beings suffering from the torment of heat and vexation, they develop the thought of saving them. They further contemplate that these three diseases cannot be cured by worldly medicines. How can these three diseases be eliminated? Only the Tathagata (the Buddha), who has attained the great Dharma body, can become the great physician and cure all sentient beings of the severe diseases of heat and vexation caused by the three poisons. The Bodhisattva-mahasattvas are also like this, using their own bodies as Dharma medicine and becoming great physicians, they are able to cure all sentient beings, causing them to eliminate the heat and vexation of greed, hatred, and delusion. Sariputra! The various medicines of the world ultimately cannot cure these three poisonous diseases. Only the Tathagata and the great Bodhisattvas, as great physicians, administer the great Dharma medicine, which can pacify the heat and vexation of greed, hatred, and delusion in all sentient beings. Sariputra said to the Buddha, 'World Honored One! According to my understanding of the realms of sentient beings as described by the Tathagata, my thought is that it is not like the realms of earth, water, fire, wind, and space, but rather it is immeasurable and boundless.' The Buddha told Sariputra, 'Yes, yes! It is as you say. Sariputra! The common realm of those sentient beings is also not visible to the Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), only the Buddha's divine eye can completely illuminate it. Sariputra! All the beings in the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu), including gods, humans, Asuras (demigods), and even the immeasurable and boundless beings born from eggs, wombs, moisture, and transformation, those with form, without form, with perception, without perception, neither with perception nor without perception, the realms of sentient beings established in this way, are all within the reach of the Buddha's divine eye. They may not have obtained a human body for a moment (ksana), a lava, or a muhurta, and only now have they obtained it. Sariputra! Even if such people were all like the physician Jivaka, who was skilled in treating all kinds of diseases, they would ultimately be unable to cure one person's disease of heat and vexation caused by greed, hatred, and delusion. Even if they could combine all kinds of the best medicines, piling them up like Mount Sumeru, it would still be impossible to cure one person's disease of greed, hatred, and delusion.'

瞋癡病亦不能得。正使皆如活命醫王，各住世間壽命一劫，搗篩和合諸大良藥量過須彌，皆悉疲極，于其一人貪瞋癡病欲差少分尚不能得。舍利子！唯是如來具足方便清凈法藥，與三毒病隨所相應。若諸有情貪熱惱病，如來為說不凈觀法和合為藥，能療如是無量百千俱胝那逾多阿僧祇乃至不可說不可記數有情所有貪熱惱病皆悉除愈。又諸有情瞋熱惱病，如來為說大慈之法和合為藥，能療如是無量乃至不可說不可記數有情瞋熱惱病皆悉除愈。又諸有情癡熱惱病，如來又說諸緣生法和合為藥，能療如是無量乃至不可說不可記數有情癡熱惱病皆悉除愈。以此譬喻應當了知。菩薩摩訶薩能以如來如是法藥，救療無量無邊乃至不可說不可記數有情三毒熱惱皆悉除滅，即是成就如來法身。舍利子！如是住法身菩薩摩訶薩，復以法身加持力故，令無量無邊乃至不可說不可記數有情三毒熱惱皆悉除滅不復更生，皆悉除滅不復更生。」

佛言：「舍利子！我于往昔無量無邊阿僧祇劫，于如是法皆悉了知。復于彼時有佛出世，號曰燃燈如來、應供、正等正覺。彼佛如來與我授記：『汝過無量阿僧祇劫得成為佛，號曰釋迦牟尼如來、應供、正等正覺。』

佛說大乘菩薩藏正法經卷第二十九大正藏第 11 冊 No. 031

【現代漢語翻譯】現代漢語譯本：貪、嗔、癡這三種病也是無法治癒的。即使所有人都像活命醫王一樣，各自在世間住滿一劫，搗碎、篩分、混合各種良藥，其數量超過須彌山，全都精疲力盡，對於一個人的貪、嗔、癡病，想要稍微減輕一點都做不到。舍利子！只有如來具備方便清凈的法藥，才能與這三種毒病相應。如果眾生有貪慾的煩惱病，如來就為他們宣說不凈觀法，將其調和為藥，能夠治癒無量百千俱胝那由他阿僧祇乃至不可說不可記數的眾生所有貪慾的煩惱病，全部都能消除痊癒。又如果眾生有嗔恨的煩惱病，如來就為他們宣說大慈之法，將其調和為藥，能夠治癒無量乃至不可說不可記數的眾生嗔恨的煩惱病，全部都能消除痊癒。又如果眾生有愚癡的煩惱病，如來就為他們宣說諸緣生法，將其調和為藥，能夠治癒無量乃至不可說不可記數的眾生愚癡的煩惱病，全部都能消除痊癒。通過這個比喻，應當明白，菩薩摩訶薩能夠用如來這樣的法藥，救治無量無邊乃至不可說不可記數的眾生，使他們的貪、嗔、癡煩惱全部消除，這就是成就如來的法身。舍利子！像這樣安住於法身的菩薩摩訶薩，又用法身的加持力，使無量無邊乃至不可說不可記數的眾生，他們的貪、嗔、癡煩惱全部消除，不再重新產生，全部消除，不再重新產生。佛說：『舍利子！我在過去無量無邊阿僧祇劫，對於這樣的法都完全瞭解。又在那個時候，有佛出世，號為燃燈如來（Dipamkara Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）。那位佛如來給我授記：『你經過無量阿僧祇劫后將成佛，號為釋迦牟尼如來（Sakyamuni Tathagata）、應供、正等正覺。』

【English Translation】 English version: The diseases of greed, hatred, and delusion also cannot be cured. Even if all were like the kings of medicine who save lives, each dwelling in the world for a kalpa, pounding, sifting, and mixing all kinds of great medicines, their quantity exceeding Mount Sumeru, all would be utterly exhausted, and they would not be able to alleviate even a small portion of one person's diseases of greed, hatred, and delusion. Shariputra! Only the Tathagata possesses the expedient and pure Dharma medicine, which corresponds to these three poisons. If sentient beings have the disease of the affliction of greed, the Tathagata teaches them the contemplation of impurity, combining it as medicine, which can cure the affliction of greed of countless hundreds of thousands of kotis of nayutas of asankhyeyas, even up to the inexpressible and uncountable sentient beings, completely eliminating and healing them. Furthermore, if sentient beings have the disease of the affliction of hatred, the Tathagata teaches them the Dharma of great compassion, combining it as medicine, which can cure the affliction of hatred of countless, even up to the inexpressible and uncountable sentient beings, completely eliminating and healing them. Furthermore, if sentient beings have the disease of the affliction of delusion, the Tathagata teaches them the Dharma of dependent origination, combining it as medicine, which can cure the affliction of delusion of countless, even up to the inexpressible and uncountable sentient beings, completely eliminating and healing them. Through this analogy, it should be understood that Bodhisattva Mahasattvas can use the Tathagata's Dharma medicine to save countless, boundless, even up to the inexpressible and uncountable sentient beings, eliminating all their afflictions of greed, hatred, and delusion, which is the accomplishment of the Tathagata's Dharmakaya. Shariputra! Such Bodhisattva Mahasattvas who abide in the Dharmakaya, through the power of the Dharmakaya's blessing, cause countless, boundless, even up to the inexpressible and uncountable sentient beings to have their afflictions of greed, hatred, and delusion completely eliminated, never to arise again, completely eliminated, never to arise again. The Buddha said: 'Shariputra! In the past, for countless, boundless asankhyeya kalpas, I have fully understood such Dharma. And at that time, there was a Buddha who appeared in the world, named Dipamkara Tathagata (燃燈如來), Arhat (應供), Samyaksambuddha (正等正覺). That Buddha Tathagata gave me a prophecy: 'After countless asankhyeya kalpas, you will become a Buddha, named Sakyamuni Tathagata (釋迦牟尼如來), Arhat, Samyaksambuddha.'

6 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯精進波羅蜜多品第九之六

「複次舍利子！我于然燈如來、應供、正等正覺所獲得具足法身，生三十三天，號光明天子，為爍迦羅主，有大威德具大神通，名稱普聞自在無礙。復于彼時，閻浮提洲有八萬四千大城，復有眾多城邑聚落，彼諸聚落有百千俱胝那庾多諸有情類充滿其中。又于彼時疾疫劫起，惡業有情病緣成熟，疥癩㿈疽體生瘡癬、風黃痰癊積集其身。彼時復有百千醫王，和合良藥治諸有情疾病除愈。

「複次舍利子！時彼有情無歸無救未得愈者，高聲唱言：『若天、龍、夜叉、乾闥婆、羅剎婆、人非人等耶？能令我病一切苦惱得解脫耶？一切財物悉能捨施，愿為奴僕隨意所作供給走使。』舍利子！彼無見者，我以天眼清凈出過於人——諸有疾病疥癩㿈疽體生瘡癬、風黃痰癊寒熱等病、積整合熟充滿其身——乃能見故。無有聞者，彼諸有情高聲唱言，我以彼天耳界清凈出過於人，乃能聞故。于彼有情起大悲心極生憐慜，我發是念：『于無歸者為作歸依，于無救者為作救護，于未癒者為令除愈，當獲安樂。』舍利子！我于彼時隱爍迦羅形，去俱

【現代漢語翻譯】現代漢語譯本佛陀對舍利子說：『再者，舍利子，我在燃燈如來（Dipamkara，過去佛名）、應供、正等正覺處獲得了具足法身，轉生到三十三天，號為光明天子，成為釋迦羅主（Śakra，帝釋天），具有大威德，具足大神通，名稱普遍傳揚，自在無礙。當時，閻浮提洲（Jambudvipa，我們所居住的這個世界）有八萬四千座大城，還有眾多城鎮村落，這些村落中充滿了百千俱胝那由他（俱胝為千萬，那由他為億）的有情眾生。那時，又發生了疾疫劫，惡業的有情眾生病緣成熟，身上生出疥瘡、癩病、癰疽、瘡癬，風、黃、痰、癊等病癥積聚在身上。當時，又有百千位醫王，調和良藥，治療這些有情眾生的疾病，使他們痊癒。『再者，舍利子，當時那些無依無靠、沒有得到治癒的有情眾生，高聲呼喊道：『無論是天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、羅剎婆（Rakshasa，惡鬼）、人還是非人等，誰能使我的一切疾病和痛苦得到解脫？我願意捨棄一切財物，做他們的奴僕，隨意供養使喚。』舍利子，那些看不見的人，我以天眼清凈，超越常人，能夠看到那些身上生出疥瘡、癩病、癰疽、瘡癬，風、黃、痰、癊、寒熱等疾病，積聚成熟，充滿全身的人。那些聽不見的人，我以天耳界清凈，超越常人，能夠聽到他們高聲呼喊。我對那些有情眾生生起大悲心，極度憐憫，我發願：『對於無依無靠的人，我要做他們的依靠；對於沒有救護的人，我要做他們的救護；對於沒有痊癒的人，我要讓他們痊癒，獲得安樂。』舍利子，那時，我隱去了釋迦羅的形象，離開俱

【English Translation】 English version The Buddha said to Shariputra: 'Furthermore, Shariputra, I, having attained the complete Dharma body at the place of Dipamkara Tathagata (Dipamkara, a past Buddha), the worthy one, the perfectly enlightened one, was born in the Trayastrimsha Heaven, named the Light Heavenly Son, becoming the lord of Shakra (Śakra, the lord of gods), possessing great power and great supernatural abilities, my name was widely known, and I was free and unhindered. At that time, in Jambudvipa (Jambudvipa, the world we live in), there were eighty-four thousand great cities, and many towns and villages, and those villages were filled with hundreds of thousands of kotis and nayutas (koti is ten million, nayuta is one hundred million) of sentient beings. At that time, there was also an epidemic, and the karmic conditions of sentient beings with evil karma matured, and they developed scabies, leprosy, carbuncles, sores, and skin diseases, and wind, bile, phlegm, and other diseases accumulated in their bodies. At that time, there were also hundreds of thousands of physician kings who mixed good medicines to treat the diseases of these sentient beings and heal them. 'Furthermore, Shariputra, at that time, those sentient beings who were without refuge and without help, and who had not been healed, cried out loudly: 'Whether it be gods, dragons, yakshas (Yaksa, a type of ghost), gandharvas (Gandharva, celestial musicians), rakshasas (Rakshasa, demons), humans, or non-humans, who can liberate me from all diseases and sufferings? I am willing to give up all my wealth and become their servant, to be at their disposal and serve them.' Shariputra, those who could not see, I, with my pure heavenly eye, surpassing ordinary people, could see those whose bodies were covered with scabies, leprosy, carbuncles, sores, and skin diseases, and wind, bile, phlegm, heat, and cold, and other diseases, accumulated and matured, filling their entire bodies. Those who could not hear, I, with my pure heavenly ear, surpassing ordinary people, could hear their loud cries. I felt great compassion for those sentient beings, and I was extremely compassionate, and I made the vow: 'For those who have no refuge, I will be their refuge; for those who have no help, I will be their help; for those who have not been healed, I will heal them and bring them peace and happiness.' Shariputra, at that time, I concealed my form as Shakra and left the Ku

盧大城不遠，忽然化產生有情相，名曰蘇牟。覆住空中，為閻浮提諸疾病者說伽陀曰：

「『于彼俱盧城不遠，　　化有情相名蘇牟，　　彼若來食肢分者，　　一切疾病皆除愈。　　汝諸有情勿驚怖，　　如是食者生歡喜，　　彼無嫌恨瞋已除，　　此閻浮洲大良藥。』

「舍利子！此八萬四千大城郡邑聚落，于其中間一切有情聞是聲已，即時奔詣俱盧大城。到蘇牟所，取彼身肢少分而食，然其身肢都無損減。是時蘇牟說伽陀曰：

「『由菩提道實不虛，　　獲得無盡智慧蘊，　　彼言真實不欺誑，　　令我身肢亦無盡。』

「舍利子！時閻浮提洲諸有病者集蘇牟所，取以身肢少分而食。由無盡智，如是斷已，斷已復生。然于肢體旋復生已，無損減故。

「複次舍利子！諸有病者于蘇牟所食肢分時，諸病除愈安隱快樂得無疾報。如是滿閻浮提洲諸有病者，皆悉除愈安隱快樂得無疾報。

「爾時閻浮提洲諸有情類，若男若女童子童女，咸發是言：『如我惟忖，今食蘇牟疾病除愈安隱快樂。我等應當親近供養。』一時集會詣蘇牟所，眾共圍繞說伽陀曰：

「『能於我等作歸救，　　汝是醫王及良藥。　　我等今時何所為？　　愿施供養無有吝。』

「舍利子！我於是時

【現代漢語翻譯】現代漢語譯本：在離俱盧城不遠的地方，忽然化現出一個有情眾生的形象，名字叫做蘇牟（Sumu）。他停留在空中，為閻浮提（Jambudvipa）所有患病的人說偈語：『在離俱盧城不遠的地方，化現出一個有情眾生的形象，名字叫做蘇牟，如果有人來吃他的身體，一切疾病都會被治癒。你們這些有情眾生不要驚慌害怕，吃了他的身體會感到歡喜，他沒有怨恨，嗔怒已經消除，他是這閻浮提的大良藥。』『舍利子（Sariputra）！這八萬四千個大城、郡邑、村落，所有眾生聽到這個聲音后，立刻奔向俱盧大城。他們來到蘇牟那裡，取他身上少許肢體食用，然而他的身體卻絲毫沒有減少。這時，蘇牟說偈語：』『由於菩提（Bodhi）之道真實不虛，我獲得了無盡的智慧寶藏，我的話真實不欺騙，所以我的身體也用之不竭。』『舍利子！當時閻浮提洲所有患病的人都聚集到蘇牟那裡，取他身上少許肢體食用。由於他擁有無盡的智慧，他的肢體被取食后，又會重新生長出來。肢體再生后，絲毫沒有減少。』『再者，舍利子！當患病的人在蘇牟那裡食用他的肢體時，各種疾病都被治癒，他們感到安穩快樂，不再受疾病的困擾。這樣，整個閻浮提洲所有患病的人，都得到了治癒，安穩快樂，不再受疾病的困擾。』『那時，閻浮提洲所有的眾生，無論是男人、女人、男孩還是女孩，都說：『我們認為，現在吃了蘇牟的身體，疾病就被治癒，感到安穩快樂。我們應該親近供養他。』他們一起前往蘇牟那裡，將他團團圍住，說偈語：』『您能成為我們的歸宿和救護，您是醫王和良藥。我們現在應該做什麼呢？愿您接受我們的供養，不要吝惜。』『舍利子！那時，我』

【English Translation】 English version: Not far from the city of Kuru, a sentient being suddenly manifested, named Sumu. He stayed in the air and spoke a gatha (verse) to all the sick people of Jambudvipa (the earthly realm): 'Not far from the city of Kuru, a sentient being manifested, named Sumu. If anyone comes to eat his body, all diseases will be cured. You sentient beings, do not be alarmed or afraid. Those who eat his body will feel joy. He has no resentment, his anger has been eliminated. He is the great medicine of this Jambudvipa.' 'Sariputra! (one of Buddha's main disciples) In those eighty-four thousand great cities, towns, and villages, all sentient beings who heard this voice immediately rushed to the great city of Kuru. They came to Sumu and took a small portion of his body to eat, yet his body did not diminish at all. At that time, Sumu spoke a gatha:' 'Because the path of Bodhi (enlightenment) is true and not false, I have obtained an inexhaustible treasury of wisdom. My words are true and not deceptive, so my body is also inexhaustible.' 'Sariputra! At that time, all the sick people of Jambudvipa gathered at Sumu's place and took a small portion of his body to eat. Because of his inexhaustible wisdom, his limbs, once consumed, would grow back again. And when the limbs grew back, they did not diminish.' 'Furthermore, Sariputra! When the sick people ate Sumu's limbs, their various diseases were cured, and they felt peaceful and happy, free from the suffering of illness. In this way, all the sick people throughout Jambudvipa were cured, and they felt peaceful and happy, free from the suffering of illness.' 'At that time, all the sentient beings of Jambudvipa, whether men, women, boys, or girls, all said: 'We believe that now, by eating Sumu's body, our diseases are cured, and we feel peaceful and happy. We should approach and make offerings to him.' They all went to Sumu, surrounded him, and spoke a gatha:' 'You are our refuge and protection, you are the king of medicine and the great remedy. What should we do now? May you accept our offerings without being stingy.' 'Sariputra! At that time, I'

知此有情得安隱已，現大爍迦羅形住眾人前，而作是言：『我今不用王城國土、郡邑聚落舍宅財物、金銀琉璃𤥭璖馬瑙珊瑚琥珀諸妙珍寶、象馬牛羊輦輿車乘、男子女人童子童女奴婢僕從、飲食衣服床敷臥具湯藥資緣、園林池沼，如是玩好悉不復用。我唯教汝，當斷殺生永不復作，當斷偷盜永不復作，當斷邪欲永不復作，當斷妄語永不復作，當斷兩舌永不復作，當斷綺語永不復作。以要言之，當斷惡口貪瞋邪見永不復作。』時彼大爍迦羅為諸人等說伽陀曰：

「『多俱胝數諸財寶，　　份量猶如須彌山，　　飲食衣服妙天女，　　如是等施皆不用。　　汝若作是諸供養，　　不如修習十善道，　　各各共起慈悲心，　　於一切時常守護。　　菩薩不樂於財利，　　唯能護持十善業，　　汝等若能共修行，　　我說此名真供養。　　飲食衣服及臥具，　　像馬車乘諸珍寶，　　如是乃至妙天女，　　一切我今皆不受。　　汝今聽我誠實語，　　應修清凈十善道，　　互相發起慈悲心，　　於一切處常守護，　　若能攝受如是法，　　十善業道常清凈。』」

說是伽陀已，告舍利子言：「我于彼時于大眾中宣說法要，清凈無雜示教利喜。說是法已隱身不現。時閻浮提洲男子女人童男童女食蘇

【現代漢語翻譯】現代漢語譯本當這位有情眾生獲得安穩之後，他顯現出大爍迦羅（Mahāśakra，意為帝釋天）的形象，站在眾人面前，說道：『我現在不需要王城國土、郡邑村落、房舍財產、金銀琉璃、硨磲瑪瑙、珊瑚琥珀等各種珍寶、象馬牛羊、轎子車乘、男子女人、童男童女、奴婢僕人、飲食衣服、床鋪臥具、湯藥資助、園林池塘，這些玩樂享樂我都不再需要。我只教導你們，應當斷絕殺生，永遠不再做；應當斷絕偷盜，永遠不再做；應當斷絕邪淫，永遠不再做；應當斷絕妄語，永遠不再做；應當斷絕兩舌，永遠不再做；應當斷絕綺語，永遠不再做。總而言之，應當斷絕惡口、貪婪、嗔恨、邪見，永遠不再做。』當時，這位大爍迦羅為眾人說了偈頌：『無數的財寶，堆積如須彌山（Sumeru，佛教中的聖山），美味的飲食、華麗的衣服、美妙的天女，這樣的佈施我都不需要。你們如果做這些供養，不如修習十善道，各自發起慈悲心，在一切時常守護。菩薩不貪戀財利，只護持十善業，你們如果能共同修行，我說這才是真正的供養。飲食衣服和臥具，像馬車乘和各種珍寶，乃至美妙的天女，這一切我現在都不接受。你們現在聽我說實話，應當修習清凈的十善道，互相發起慈悲心，在一切處常守護，如果能接受這樣的法，十善業道就能常保清凈。』說完偈頌后，他告訴舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『我當時在大眾中宣說佛法要義，清凈無雜，開示教導，使他們歡喜。說完法后就隱身不見了。當時閻浮提洲（Jambudvīpa，佛教中人類居住的大陸）的男子女人、童男童女都吃酥油飯。

【English Translation】 English version Having secured peace for these sentient beings, he manifested himself in the form of Mahāśakra (the great Indra, king of the gods), stood before the crowd, and said: 『I no longer need royal cities, lands, towns, villages, houses, properties, gold, silver, lapis lazuli, conch shells, agate, coral, amber, or any other precious treasures, elephants, horses, cattle, sheep, palanquins, carriages, men, women, boys, girls, male and female servants, food, clothing, bedding, medicine, or resources, gardens, ponds, or any such amusements. I only teach you that you should abstain from killing, never doing it again; you should abstain from stealing, never doing it again; you should abstain from sexual misconduct, never doing it again; you should abstain from lying, never doing it again; you should abstain from divisive speech, never doing it again; you should abstain from idle talk, never doing it again. In short, you should abstain from harsh speech, greed, hatred, and wrong views, never doing them again.』 At that time, this Mahāśakra spoke the following verses to the people: 『Countless treasures, as vast as Mount Sumeru (the sacred mountain in Buddhist cosmology), delicious food, splendid clothes, and beautiful celestial maidens, I do not need such offerings. If you make such offerings, it is better to cultivate the ten virtuous paths, each of you arising with a heart of loving-kindness, and always protecting it at all times. Bodhisattvas do not delight in wealth and gain, but only uphold the ten virtuous actions. If you can practice together, I say this is the true offering. Food, clothing, and bedding, elephants, horses, carriages, and various treasures, even beautiful celestial maidens, I now accept none of these. Now listen to my truthful words, you should cultivate the pure ten virtuous paths, mutually arouse loving-kindness, and always protect it in all places. If you can embrace such a Dharma, the ten virtuous paths will always be pure.』 Having spoken these verses, he said to Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom): 『At that time, I proclaimed the essence of the Dharma to the assembly, pure and unmixed, revealing, teaching, and delighting them. After speaking the Dharma, I disappeared. At that time, the men, women, boys, and girls of Jambudvīpa (the continent where humans reside in Buddhist cosmology) ate ghee rice.』

牟者，乃至命終無有一人墮于惡趣，一時皆得生於三十三天，于妙眾中受諸快樂。

「舍利子！彼諸人眾生彼天中，聞是法已示教利喜，于彼三乘得決定解，所謂聲聞乘、緣覺乘、無上一切智乘。于彼天中，或復當入涅盤、未入涅盤、現入涅盤。」

佛言：「舍利子！汝觀菩薩摩訶薩安住法身，云何名為得大神通具大威德名稱普聞？我于彼時，唯我一人能捨身命成熟一切有情三乘涅盤。」

如是言已，尊者舍利子白佛言：「世尊！云何名為菩薩摩訶薩具足法身？」

佛言舍利子：「菩薩摩訶薩法身堅固，猶如金剛無破壞相，殊妙真實不生不滅。又復法身，為度有情不惜軀命，以是緣故火不能燒物不能壞，又復堅固猶如金剛無破壞相。舍利子！菩薩摩訶薩行不退轉精進波羅蜜多行時，如是安住具足法身，成熟有情不惜軀命，亦無言說分別遍計。又知此身猶如虛空，離種種相、身離相故，隨能入解一切諸法，離種種相。由離相故，亦不分別是身是法。若於相中身既離相，於一切法亦復如是。若能自身離一種相，即能入解一切有情身離相故。一切有情身離相故，即能入解法界離相。法界離相故，於一切法離相。應如是學，乃至極微細法皆不可得。由彼自身真如，即能隨解一切有情身真如。由彼一切

【現代漢語翻譯】現代漢語譯本：如果有人能夠做到這樣，乃至到他生命終結，都不會有一個人墮入惡道，他們都會一同升到三十三天（佛教欲界六天中的第二天），在美妙的眾會中享受各種快樂。『舍利子（佛陀十大弟子之一，以智慧著稱）！那些眾生在天界中，聽到這個法之後，會受到教導、啓發和喜悅，對於三乘（聲聞乘、緣覺乘、菩薩乘）會得到確定的理解，也就是聲聞乘、緣覺乘、無上一切智乘（菩薩乘）。在天界中，他們或者會進入涅槃（佛教修行最終目標，指解脫生死輪迴），或者尚未進入涅槃，或者現在就進入涅槃。』佛陀說：『舍利子！你觀察菩薩摩訶薩（發大心願的修行者）安住於法身（佛陀的真身，超越物質形態），如何才能被稱為得到大神通、具備大威德、名稱廣為人知？我在那個時候，只有我一個人能夠捨棄身命，來成就一切有情眾生（一切有情識的生命）的三乘涅槃。』說完這些話后，尊者舍利子對佛陀說：『世尊！如何才能稱為菩薩摩訶薩具足法身？』佛陀對舍利子說：『菩薩摩訶薩的法身堅固，就像金剛一樣沒有破壞的跡象，殊勝美妙真實不生不滅。而且法身，爲了度化有情眾生不惜自己的生命，因為這個緣故，火不能燒燬它，物體不能破壞它，而且堅固得像金剛一樣沒有破壞的跡象。舍利子！菩薩摩訶薩在修行不退轉的精進波羅蜜多（到達彼岸的修行方法）時，像這樣安住具足法身，成就眾生不惜自己的生命，也沒有言語的分別和遍計（虛妄的分別）。而且知道這個身體就像虛空一樣，遠離種種的相狀，因為身體遠離了相狀，所以能夠隨之理解一切諸法，遠離種種的相狀。因為遠離了相狀，所以也不分別這是身體還是法。如果在相狀中身體已經遠離了相狀，那麼對於一切法也是如此。如果能夠自身遠離一種相狀，就能理解一切有情眾生身體遠離相狀。一切有情眾生身體遠離相狀，就能理解法界（宇宙萬法）遠離相狀。法界遠離相狀，對於一切法也就遠離了相狀。應該這樣學習，乃至最微細的法都不可得。因為他自身的真如（事物的真實本性），就能隨之理解一切有情眾生的真如。因為一切有情眾生的真如，就能隨之理解一切法的真如。』

【English Translation】 English version: If someone can do this, even until the end of their life, not a single person will fall into the evil realms. They will all ascend together to the Trayastrimsa Heaven (the second of the six heavens in the desire realm of Buddhism), enjoying all kinds of happiness in the wonderful assemblies. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Those beings in that heaven, having heard this Dharma, will be taught, inspired, and delighted. They will gain a definite understanding of the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), namely the Shravakayana, the Pratyekabuddhayana, and the Anuttara-samyak-sambodhi-yana (Bodhisattva vehicle). In that heaven, they may either enter Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death), or not yet enter Nirvana, or enter Nirvana immediately.' The Buddha said, 'Shariputra! Observe how a Bodhisattva Mahasattva (a practitioner with a great aspiration) dwells in the Dharmakaya (the Buddha's true body, transcending material form). How can they be called to have attained great supernatural powers, possess great majestic virtue, and have their name widely known? At that time, only I alone could give up my life to bring all sentient beings (all beings with consciousness) to the Nirvana of the three vehicles.' Having said these words, the Venerable Shariputra said to the Buddha, 'World Honored One! How can a Bodhisattva Mahasattva be said to have fully attained the Dharmakaya?' The Buddha said to Shariputra, 'The Dharmakaya of a Bodhisattva Mahasattva is firm, like a diamond without any sign of destruction, supremely wonderful, real, and neither arising nor ceasing. Moreover, the Dharmakaya, for the sake of liberating sentient beings, does not cherish its own life. For this reason, fire cannot burn it, and objects cannot destroy it. It is also as firm as a diamond without any sign of destruction. Shariputra! When a Bodhisattva Mahasattva practices the non-retrogressing Paramita of diligence (the practice of reaching the other shore), they dwell in this way, fully possessing the Dharmakaya, accomplishing sentient beings without cherishing their own life, and without any verbal distinctions or pervasive calculations (false distinctions). Moreover, they know that this body is like empty space, free from all kinds of forms. Because the body is free from forms, they can then understand all dharmas, free from all kinds of forms. Because they are free from forms, they do not distinguish whether this is a body or a dharma. If the body is already free from forms within forms, then it is the same for all dharmas. If one can free oneself from one form, one can understand that all sentient beings' bodies are free from forms. Because all sentient beings' bodies are free from forms, one can understand that the Dharmadhatu (the realm of all phenomena) is free from forms. Because the Dharmadhatu is free from forms, one is free from forms in all dharmas. One should learn in this way, even the most subtle dharma is unattainable. Because of their own Suchness (the true nature of things), they can then understand the Suchness of all sentient beings. Because of the Suchness of all sentient beings, they can then understand the Suchness of all dharmas.'

有情身真如，即能隨解自身真如。由自身真如，即能隨解一切法真如。由一切法真如，即能隨解自身真如。由自身真如，亦能通解一切佛真如。由一切佛真如，即能通解自身真如。由自身真如，亦能隨解過去未來現在真如。由過去未來現在真如，即能隨解自身真如。又過去真如與未來真如而無相違，過去真如與現在真如亦無相違，現在真如與過去真如而無相違，未來真如與過去真如亦無相違。又過去真如與未來真如而無相違，未來真如與現在真如亦無相違，現在真如與未來真如而無相違，未來真如與現在真如亦無相違。由現在真如與過去真如而無相違，由過去真如與現在真如亦無相違，又過去真如與未來現在真如亦復如是。又彼蘊處界真如此蘊處界真如，彼染凈真如此染凈真如，彼涅槃輪迴真如此涅槃輪迴真如，彼行真如此行真如，一切行真如亦復如是。

「複次舍利子！如所說故、無別異故、非遠離故、非影像故，乃至真如無少分相。何以故？真如無相，彼說即如來相。如是攝受因果真如，彼說亦如來相。彼菩薩見如是諸相無所造作，即如來相見非違諍。一切色相彼無所動即如來相。非真如智，于如來身何可觀察？于如來身平等觀察，即自身平等。由自身平等觀察，即一切身非身平等。由一切身非身平等觀察

【現代漢語翻譯】現代漢語譯本有情眾生的真如（Tathata，實性、真如），能夠隨順理解自身的真如。通過自身的真如，就能隨順理解一切法的真如。通過一切法的真如，就能隨順理解自身的真如。通過自身的真如，也能通達理解一切佛的真如。通過一切佛的真如，就能通達理解自身的真如。通過自身的真如，也能隨順理解過去、未來、現在的真如。通過過去、未來、現在的真如，就能隨順理解自身的真如。而且，過去的真如與未來的真如並不互相違背，過去的真如與現在的真如也不互相違背，現在的真如與過去的真如並不互相違背，未來的真如與過去的真如也不互相違背。而且，過去的真如與未來的真如並不互相違背，未來的真如與現在的真如也不互相違背，現在的真如與未來的真如並不互相違背，未來的真如與現在的真如也不互相違背。由於現在的真如與過去的真如並不互相違背，由於過去的真如與現在的真如也不互相違背，而且過去的真如與未來、現在的真如也是如此。而且，那些蘊、處、界的真如，就像這些蘊、處、界的真如；那些染污、清凈的真如，就像這些染污、清凈的真如；那些涅槃、輪迴的真如，就像這些涅槃、輪迴的真如；那些行的真如，就像這些行的真如，一切行的真如也是如此。『再者，舍利子！』因為所說的緣故、沒有差別的原因、不是遠離的原因、不是影像的原因，乃至真如沒有絲毫的相狀。為什麼呢？真如沒有相狀，它所說的就是如來的相狀。像這樣攝受因果的真如，它所說的也是如來的相狀。那些菩薩見到這些相狀沒有造作，就是如來的相狀，見解沒有違背和諍論。一切色相他們都沒有動搖，就是如來的相狀。不是真如的智慧，對於如來的身體如何能夠觀察呢？對於如來的身體平等地觀察，就是自身平等。通過自身平等地觀察，就是一切身非身的平等。通過一切身非身的平等觀察

【English Translation】 English version The Tathata (suchness, true nature) of sentient beings can, in accordance with understanding, comprehend their own Tathata. Through one's own Tathata, one can, in accordance with understanding, comprehend the Tathata of all dharmas. Through the Tathata of all dharmas, one can, in accordance with understanding, comprehend one's own Tathata. Through one's own Tathata, one can also thoroughly understand the Tathata of all Buddhas. Through the Tathata of all Buddhas, one can thoroughly understand one's own Tathata. Through one's own Tathata, one can also, in accordance with understanding, comprehend the Tathata of the past, future, and present. Through the Tathata of the past, future, and present, one can, in accordance with understanding, comprehend one's own Tathata. Moreover, the Tathata of the past and the Tathata of the future do not contradict each other; the Tathata of the past and the Tathata of the present do not contradict each other; the Tathata of the present and the Tathata of the past do not contradict each other; the Tathata of the future and the Tathata of the past do not contradict each other. Moreover, the Tathata of the past and the Tathata of the future do not contradict each other; the Tathata of the future and the Tathata of the present do not contradict each other; the Tathata of the present and the Tathata of the future do not contradict each other; the Tathata of the future and the Tathata of the present do not contradict each other. Because the Tathata of the present and the Tathata of the past do not contradict each other, and because the Tathata of the past and the Tathata of the present do not contradict each other, and also the Tathata of the past is the same as the Tathata of the future and the present. Moreover, the Tathata of those skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) is like the Tathata of these skandhas, ayatanas, and dhatus; the Tathata of those defilements and purities is like the Tathata of these defilements and purities; the Tathata of those nirvana and samsara is like the Tathata of these nirvana and samsara; the Tathata of those actions is like the Tathata of these actions, and the Tathata of all actions is also like this. 『Furthermore, Shariputra! Because of what has been said, because there is no difference, because it is not separate, because it is not an image, even to the point that Tathata has no slightest aspect. Why is this? Tathata has no aspect, and what is spoken of is the aspect of the Tathagata. The Tathata that encompasses cause and effect in this way, what is spoken of is also the aspect of the Tathagata. Those Bodhisattvas who see these aspects without any fabrication, that is the aspect of the Tathagata, and their view is without contradiction or dispute. They are unmoved by all forms, that is the aspect of the Tathagata. If it is not the wisdom of Tathata, how can one observe the body of the Tathagata? To observe the body of the Tathagata equally is to be equal to oneself. Through observing oneself equally, it is the equality of all bodies and non-bodies. Through observing the equality of all bodies and non-bodies

，即於是身而能觀察。是故了知一切身相皆緣生故，於此知己法身決定不可破壞，于諸法身亦復如是。彼得如是法身而能了別非蘊處界，于諸有情見聞覺知乃可化度作諸義利。舍利子！譬如活命醫王，積集和合諸大良藥施眾病者，造作童女色相殊妙，猶如最上清凈池沼，具足莊嚴極妙安住，時非時分行住坐臥，復能作彼勝妙事業。復於是時最上最勝大種豪族長者居士，皆來見彼造藥童女。時活命醫王普能施與如是觸已，諸有病者快樂輕安得無病惱。舍利子！應知唯一活命醫王能令有情疾病除愈，余諸醫師不能有故。舍利子！了知法身菩薩摩訶薩亦復如是，乃至有情男子女人童男童女，為貪瞋癡之所燒煮，于彼有情身遍觸已，是諸疾病皆悉除愈，而得遠離一切熱惱。如是菩薩，往昔願力得清凈故。

「複次舍利子！菩薩摩訶薩不為資身財物飲食等事，然於法身一切取捨無不通達，而或憐愍有情攝受飲食，于其身命亦不棄捨，於法身力亦不取捨亦不損減。

「複次舍利子！菩薩摩訶薩然於法身無生無滅，由能示現有生滅故，又能成熟有情。于諸行法了知生滅，又知諸法亦無合集，生處滅處悉皆了知。于彼法身法食法力常依止法，心無所表。是名往昔願力成熟有情不退轉精進波羅蜜多。」

爾時世尊重明

【現代漢語翻譯】現代漢語譯本：即因此身而能觀察。因此了知一切身相都是因緣而生，由此知曉法身（Dharmakāya，佛的真身）必定不可破壞，對於諸法身也是如此。他們獲得這樣的法身，能夠辨別非蘊（skandha，構成個體的五種要素）、處（āyatana，感官和感官對像）和界（dhātu，構成要素），對於那些能夠見聞覺知的有情眾生，才能進行教化，為他們帶來利益。舍利子（Śāriputra，佛陀的十大弟子之一）！譬如一位高明的醫生，積聚調和各種良藥，施與患病的人，又製造出一位容貌殊勝的童女，如同最清凈的池沼，具備莊嚴，安住其中，隨時隨地行走坐臥，還能做各種美好的事情。這時，最尊貴的大種姓豪族長者居士，都來觀看這位用藥物製造的童女。這時，高明的醫生普遍施與這種觸感，所有患病的人都感到快樂輕安，病痛消除。舍利子！應當知道只有高明的醫生才能使有情眾生的疾病痊癒，其他醫生不能做到。舍利子！了知法身的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）也是如此，乃至有情眾生，無論是男人女人，童男童女，被貪嗔癡所煎熬，當他們觸碰到這些菩薩的身體時，所有疾病都會被消除，從而遠離一切熱惱。這樣的菩薩，是因為往昔的願力而得到清凈的緣故。再者，舍利子！菩薩摩訶薩不為自身財物飲食等事，然而對於法身的一切取捨都通達無礙，或者憐憫有情眾生而接受飲食，對於他們的身命也不捨棄，對於法身的力量也不取捨，也不損減。再者，舍利子！菩薩摩訶薩雖然知道法身無生無滅，但由於能夠示現生滅，所以能夠成熟有情眾生。對於諸行法（saṃskāra，有為法）了知生滅，也知道諸法沒有合集，生起之處和滅亡之處都完全知曉。對於法身，法食，法力，常常依止於法，心中沒有任何執著。這就是往昔願力成熟有情眾生，不退轉的精進波羅蜜多（pāramitā，到達彼岸的修行）的體現。

【English Translation】 English version: That is, one can observe through this body. Therefore, knowing that all bodily forms arise from conditions, one understands that the Dharmakāya (the Buddha's true body) is definitely indestructible, and the same is true for all Dharmakāyas. Having attained such a Dharmakāya, they can distinguish between the non-skandhas (the five aggregates that constitute an individual), āyatanas (the sense bases and their objects), and dhātus (the elements of existence), and only then can they teach and benefit sentient beings who can see, hear, and perceive. Śāriputra (one of the Buddha's ten great disciples)! It is like a skilled physician who gathers and combines various excellent medicines to give to the sick, and also creates a maiden of extraordinary beauty, like the purest pond, adorned and dwelling within, able to walk, stand, sit, and lie down at any time, and also able to perform various wonderful deeds. At this time, the most noble and wealthy elders and householders all come to see this maiden made of medicine. Then, the skilled physician universally bestows this touch, and all those who are sick feel joy and ease, and their illnesses are cured. Śāriputra! You should know that only a skilled physician can heal the diseases of sentient beings, and other physicians cannot do so. Śāriputra! The Bodhisattva-mahāsattva (a great Bodhisattva) who understands the Dharmakāya is also like this, even if sentient beings, whether men, women, boys, or girls, are tormented by greed, hatred, and delusion, when they touch the bodies of these Bodhisattvas, all their diseases will be cured, and they will be freed from all suffering. Such Bodhisattvas are pure because of their past vows. Furthermore, Śāriputra! Bodhisattva-mahāsattvas do not seek material possessions, food, or other such things for themselves, yet they are completely aware of all acceptance and rejection regarding the Dharmakāya. They may accept food out of compassion for sentient beings, and they do not abandon their lives. They neither accept nor reject the power of the Dharmakāya, nor do they diminish it. Furthermore, Śāriputra! Bodhisattva-mahāsattvas know that the Dharmakāya is neither born nor does it die, but because they can manifest birth and death, they can mature sentient beings. They understand the arising and ceasing of all conditioned phenomena (saṃskāra), and they also know that all phenomena do not gather together, and they fully understand where they arise and where they cease. Regarding the Dharmakāya, the Dharma-food, and the Dharma-power, they always rely on the Dharma, and their minds are without any attachment. This is the manifestation of the past vows that mature sentient beings, the non-retrogressing perfection of diligence (pāramitā).

此義說伽陀曰：

「今乃得成金剛身，　　不壞不散佛知故，　刀不能傷火不焚，　　度有情時豈超越。　度脫有情猛火害，　　若獲最上清涼藥，　如是有情知見已，　　復如得食諸飲膳。　乃至法界無分別，　　唯一法身無餘身，　無人無我無儒童，　　了達諸法緣生故。　觀察如能行苦行，　　息滅緣故斷苦緣，　色蘊非堅水上泡，　　受蘊如同于聚沫，　想如渴愛炎時現，　　觀行芭蕉中不實，　復如幻化諸伎藝，　　種種剎那俱離相。　諸有智者所施愿，　　了識造作不堅實，　所生資具如電光，　　亦如高山流瀑水。　財欲又復同影像，　　迅速猛於弓箭勢，　了知變易若浮雲，　　諸有智者無所樂。　不於三界天人所，　　受用飲食諸妙樂，　后墮地獄極苦中，　　見已不樂於天趣。　彼無依止如傍類，　　是人依止離生死，　菩薩當獲大法身，　　設覆成壞無生滅。

「複次舍利子！菩薩摩訶薩行不退轉精進波羅蜜多行時，當如是學。世聞諸不善法皆悉充滿，彼對治法亦復如是而不了知。如世有情具三大病，謂貪大病、瞋大病、癡大病，皆不了知彼諸有情三種大病，三大良藥亦復不知。何等為三？貪大病者，以不凈觀為大良藥。瞋大病者，以慈悲觀為大

【現代漢語翻譯】現代漢語譯本此義以偈頌形式說道：『如今我已成就金剛之身，因佛的智慧而堅固不壞、不會散失。刀劍不能傷害，火焰不能焚燒，在度化眾生時，又怎會超越這些呢？能使眾生脫離猛火的傷害，如同獲得最上等的清涼藥物。當衆生了解這些道理后，就如同獲得了食物和飲料。乃至達到法界沒有分別，只有一個法身，沒有其他身體。沒有所謂的人、我、或儒童（指無知的人），因為已經了達一切諸法都是因緣而生。觀察修行如同能行苦行，因為息滅因緣，所以能斷除痛苦的根源。色蘊（指物質的聚集）如同水上的泡沫，並不堅固；受蘊（指感受）如同聚在一起的泡沫。想蘊（指思維）如同乾渴時出現的幻影；行蘊（指行為）如同芭蕉樹的中心一樣不真實。又如同幻化出來的各種技藝，種種剎那都在變化，沒有固定的相狀。有智慧的人所發出的願望，是了知一切造作都是不真實的。所擁有的資財如同閃電的光芒，也如同高山流下的瀑布。財富和慾望又如同影像，迅速而猛烈如同弓箭的勢頭。了知一切都在變化，如同浮雲，有智慧的人不會執著于這些。不貪戀三界（欲界、色界、無色界）天人所享用的飲食和美妙的快樂，因為之後會墮入地獄遭受極大的痛苦，明白這些后就不會貪戀天上的樂趣。那些沒有依靠的人如同旁生（指畜生），而修行的人依靠佛法可以脫離生死。菩薩將獲得大法身，即使世界成住壞空，也不會有生滅。『此外，舍利子！菩薩摩訶薩在修行不退轉的精進波羅蜜多時，應當這樣學習：世間聽說各種不善的法都充滿，但對於對治這些不善法的方法卻不瞭解。如同世間眾生有三大疾病，即貪的大病、嗔的大病、癡的大病，他們都不瞭解這三種大病，也不知道對治這三種大病的三種良藥。哪三種呢？貪的大病，可以用不凈觀作為良藥；嗔的大病，可以用慈悲觀作為良藥；

【English Translation】 English version This meaning is expressed in a verse: 'Now I have attained the Vajra body, indestructible and not scattered, because of the Buddha's wisdom. Swords cannot harm, fire cannot burn; when liberating sentient beings, how could I be surpassed? Able to deliver sentient beings from the harm of fierce fire, like obtaining the supreme cooling medicine. When sentient beings understand these principles, it is like obtaining food and drink. Until reaching the Dharma realm without distinctions, there is only one Dharma body, no other body. There is no such thing as a person, self, or a 'Rūtong' (referring to an ignorant person), because it is understood that all dharmas arise from conditions. Observing practice is like being able to practice asceticism; because the conditions are extinguished, the root of suffering is cut off. The skandha of form (referring to the aggregation of matter) is like a bubble on water, not solid; the skandha of feeling (referring to sensations) is like a mass of foam. The skandha of perception (referring to thoughts) is like a mirage appearing in thirst; the skandha of formations (referring to actions) is like the unreality of the core of a banana tree. Also like the various arts of illusion, all moments are changing, without a fixed form. The aspirations of the wise are to understand that all fabrications are unreal. The possessions one has are like the flash of lightning, also like a waterfall flowing from a high mountain. Wealth and desire are also like reflections, swift and fierce like the momentum of an arrow. Knowing that everything is changing, like floating clouds, the wise do not cling to these. Not craving the food and wonderful pleasures enjoyed by gods and humans in the three realms (desire realm, form realm, formless realm), Because afterwards one will fall into hell and suffer extreme pain; understanding this, one will not crave heavenly pleasures. Those who have no refuge are like animals, while those who practice rely on the Dharma to escape birth and death. Bodhisattvas will attain the great Dharma body; even if the world forms, dwells, decays, and empties, there will be no birth or death. 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the non-retrogressing perfection of diligence, they should learn in this way: It is heard that all unwholesome dharmas are abundant in the world, but the methods to counteract these unwholesome dharmas are not understood. It is like sentient beings in the world having three great illnesses, namely the great illness of greed, the great illness of anger, and the great illness of delusion. They do not understand these three great illnesses, nor do they know the three great medicines to cure these three great illnesses. What are the three? For the great illness of greed, the great medicine is the contemplation of impurity. For the great illness of anger, the great medicine is the contemplation of loving-kindness and compassion;

良藥。癡大病者，以緣起觀為大良藥。皆不了知。設有醫王醫余疾病，雖暫除愈而非究竟，於一切病不能除愈。諸有智者不應如是隨順修學，于佛世尊所對治法應當修學，為大醫王通達一切無上善法，令諸疾病淨盡除愈，是為究竟。于余世間所習醫王，乃至少分不應隨學。應當積集搗篩和合最上法藥，若聞聲已，彼貪大病、彼瞋大病、彼癡大病皆悉除愈。舍利子！是名菩薩摩訶薩行不退轉精進波羅蜜多行時，如是積集搗篩和合大法良藥，彼諸聲聞緣覺悉不能有，唯如來、無上、應供、正等正覺，為大醫王集諸善根，搗篩和合為大法藥，吹大法螺出深妙聲，普遍三千大千世界使得聞知，能令無量無邊百千俱胝那庾多矜羯羅，以要言之，乃至不可說不可說諸有情類，此貪瞋癡三種大病皆悉除愈。舍利子！譬如雪山林中有大藥樹王名離諸毒，能令百庾繕那所住有情聞彼香者悉除諸毒。舍利子！以離諸毒大藥樹王涂之螺鼓，吹擊其聲，若諸有情設有蟲毒藥毒氣毒及一切毒，聞是聲已悉除諸毒。舍利子！此離諸毒大藥樹王，一切醫師悉不能知，唯活命醫王獨能知解。舍利子！于菩薩摩訶薩大正法藥而能積集搗篩和合，聲聞緣覺亦不能有，唯如來能有是故，通達一切善法、為大醫王，能令一切有情諸病除愈。於此法藥而能積集搗篩

和合，吹大法螺出深妙聲，普遍三千大千世界使得聞知，能令無量無邊百千俱胝那庾多矜羯羅，以要言之，乃至不可說不可說諸有情類聞是聲已，彼貪瞋癡皆悉除滅。云何菩薩摩訶薩積集法財？於何等處而為施用？若菩薩摩訶薩施用法財，唯于菩薩藏正法而為積集。舍利子！菩薩摩訶薩行不退轉精進波羅蜜多行時，于菩薩藏正法，受持讀誦解說其義，若自書若使人書乃至廣為人說，應如是學。

「複次舍利子！乃往過去如是展轉，廣大不可思議阿僧祇劫于彼時分，有佛名蓮華超勝如來，多陀阿伽度、阿羅訶、三藐三佛陀，彼佛有八十俱胝大聲聞眾俱來集會，皆阿羅漢，諸漏已盡無復煩惱，心得自在到于彼岸。彼佛壽量具八萬歲，正法住世具五百歲，像法亦爾。彼蓮華超勝如來般涅盤后，所有舍利如我滅后等無有異。舍利子！時蓮花超勝如來般涅盤已，于百歲後有一菩薩，從他方沒來生王家。爾時為母發如是言：『我今何緣於此非法種族中生？我今亦依彼正法行而修行之。』由是緣故名正法行。

佛說大乘菩薩藏正法經卷第三十大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十一

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門

【現代漢語翻譯】現代漢語譯本：和合，吹響大法螺，發出深奧微妙的聲音，普遍傳遍三千大千世界，使眾生都能聽聞。這聲音能使無量無邊、百千俱胝那由他、矜羯羅（數量單位，極大的數字）的眾生，簡而言之，乃至不可說不可說的所有有情眾生聽聞之後，他們的貪、嗔、癡都全部消除。菩薩摩訶薩如何積聚法財？在什麼地方使用這些法財？如果菩薩摩訶薩佈施法財，只在菩薩藏的正法中積聚。舍利子！菩薩摩訶薩在修行不退轉的精進波羅蜜多時，對於菩薩藏的正法，受持、讀誦、解釋其義，或者自己書寫，或者使他人書寫，乃至廣泛地為他人宣說，應當這樣學習。複次，舍利子！在過去久遠不可思議的阿僧祇劫（極長的時間單位）中，那時有一佛，名為蓮華超勝如來（佛名），多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺），這位佛有八十俱胝（數量單位，極大的數字）大聲聞眾跟隨，他們都是阿羅漢（斷盡煩惱的聖者），諸漏已盡，沒有煩惱，心得自在，到達彼岸。這位佛的壽命有八萬歲，正法住世五百歲，像法也一樣。蓮華超勝如來般涅槃（佛的圓寂）后，所有的舍利（佛的遺骨）如同我滅度后一樣，沒有差別。舍利子！當時蓮華超勝如來般涅槃后，過了一百年，有一位菩薩，從他方世界逝世后投生到王家。那時，他向母親說：『我今為何會出生在這非法的種族中？我今也要依彼正法修行。』因為這個緣故，他被稱為正法行。

【English Translation】 English version: In harmony, blowing the great Dharma conch, emitting a profound and subtle sound, universally pervading the three thousand great thousand worlds, enabling all beings to hear. This sound can cause immeasurable, boundless, hundreds of thousands of kotis, nayutas, and kankaras (units of quantity, extremely large numbers) of beings, in short, even unspeakable and inexpressible sentient beings, upon hearing this sound, to have their greed, hatred, and delusion completely eradicated. How does a Bodhisattva Mahasattva accumulate Dharma wealth? Where does he use this Dharma wealth? If a Bodhisattva Mahasattva gives Dharma wealth, he only accumulates it within the Bodhisattva Pitaka's true Dharma. Shariputra! When a Bodhisattva Mahasattva practices the non-retrogressing Paramita of diligence, regarding the true Dharma of the Bodhisattva Pitaka, he should uphold, recite, and explain its meaning, whether writing it himself or having others write it, and even widely proclaiming it to others; he should learn in this way. Furthermore, Shariputra! In the past, through immeasurable, inconceivable asamkhya kalpas (extremely long units of time), at that time, there was a Buddha named Lotus Surpassing Tathagata (Buddha's name), Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). This Buddha had eighty kotis (units of quantity, extremely large numbers) of great Shravakas (listeners) following him, all of whom were Arhats (saints who have extinguished all defilements), their outflows exhausted, without afflictions, their minds free, having reached the other shore. This Buddha's lifespan was eighty thousand years, the true Dharma remained in the world for five hundred years, and the semblance Dharma was the same. After Lotus Surpassing Tathagata's Parinirvana (Buddha's passing), all the relics (Buddha's remains) were the same as after my passing, without any difference. Shariputra! At that time, after Lotus Surpassing Tathagata's Parinirvana, after one hundred years, there was a Bodhisattva who, having passed away from another world, was reborn into a royal family. At that time, he said to his mother: 'Why am I born into this non-Dharma lineage? I will now also practice according to that true Dharma.' Because of this reason, he was called a practitioner of the true Dharma.

臣法護等奉　詔譯精進波羅蜜多品第九之七

「爾時！舍利子！彼正法行童子為成熟善根故，於二十歲發生凈信，舍家出家成苾芻相，受具足戒，住阿蘭若大樹林中而為宴坐。于虛空中有諸賢聖，潛來教示如是義利，語苾芻言：『汝于菩薩藏正法得不退轉精進之行，有大名稱當得作佛。』時彼苾芻于賢聖所聞是語已生大歡喜，得未曾有，乃于城邑聚落國土王宮在在處處一切人民，如是尋求菩薩藏正法。又復往詣僧伽藍中，恭敬禮問苾芻苾芻尼眾：『云何名為菩薩藏正法？菩薩于阿阇梨及佛法中，復何承事親近修學？我今欲于諸尊者所尋求菩薩藏正法，若名若字而來聽受。』彼苾芻等答如是言：『非我所知。』又竊作是念：『彼賢聖言應無虛妄。我于菩薩藏正法未曾聽受，于不退精進復何修行？』轉復問言：『具壽尊者！彼蓮花超勝如來住何方所？愿賜開示。』答言：『苾芻！蓮花超勝如來住是方所。』即時往詣所示方所，到已右繞三匝頭面禮足，住立佛前發如是言：『我今於此結加敷坐，于蓮花超勝如來不得聞是菩薩藏正法，於是方所誓不起立。』舍利子！此苾芻七晝夜中於地方所不退精進，如是堅固過七晝夜，以佛神力乃見東方世界寶藏如來、應供、正等正覺，聞彼開演八種法門。此八種法門，能于菩薩藏正

【現代漢語翻譯】現代漢語譯本當時，舍利子！那位奉行正法的童子爲了成熟善根，在二十歲時生起清凈的信心，捨棄家庭出家成為比丘，受持具足戒，住在寂靜的樹林中禪坐。在虛空中有些賢聖，暗中前來教導他這樣的義理，對比丘說：『你對於菩薩藏的正法，得到了不退轉的精進行，有大名聲，將來會成佛。』當時那位比丘從賢聖那裡聽到這些話后，生起極大的歡喜，得到前所未有的感受，於是就在城邑、村落、國土、王宮等一切地方，向所有的人民尋求菩薩藏的正法。他又前往僧伽藍（僧人居住的寺院），恭敬地禮拜詢問比丘、比丘尼們：『什麼叫做菩薩藏的正法？菩薩對於阿阇梨（老師）和佛法，又應該如何承事親近修學？我現在想從各位尊者那裡尋求菩薩藏的正法，無論是名稱還是文字，都想聽聞接受。』那些比丘們回答說：『我們不知道。』他又暗自思忖：『那些賢聖的話應該不會虛妄。我對於菩薩藏的正法還沒有聽聞接受，對於不退轉的精進又如何修行呢？』他轉而問道：『具壽尊者！那位蓮花超勝如來（佛名）住在什麼地方？請您開示。』他們回答說：『比丘！蓮花超勝如來住在那個地方。』他立刻前往他們所指示的地方，到達后右繞佛三圈，頭面禮足，站在佛前發願說：『我今天在這裡結跏趺坐，如果不能從蓮花超勝如來那裡聽到菩薩藏的正法，我發誓不從這個地方站起來。』舍利子！這位比丘七天七夜在這個地方不退轉地精進，如此堅定地過了七天七夜，憑藉佛的神力，才見到東方世界的寶藏如來（佛名）、應供（佛的十號之一）、正等正覺（佛的十號之一），聽聞他開演八種法門。這八種法門，能夠使菩薩藏正

【English Translation】 English version At that time, Shariputra! That Dharma-practicing youth, in order to mature his roots of goodness, developed pure faith at the age of twenty, left his home to become a Bhikshu (monk), received the full precepts, and dwelt in a secluded forest for meditation. In the sky, there were sages who secretly came to teach him such meanings, saying to the Bhikshu: 'You have attained non-retrogressive diligence in the Bodhisattva Pitaka (Bodhisattva teachings) of the true Dharma, you have great renown, and you will become a Buddha.' At that time, the Bhikshu, having heard these words from the sages, felt great joy and unprecedented experience. Thus, in cities, villages, countries, and royal palaces, everywhere among all people, he sought the Bodhisattva Pitaka of the true Dharma. He also went to Sangharamas (monasteries), respectfully bowing and asking the Bhikshus and Bhikshunis (nuns): 'What is called the Bodhisattva Pitaka of the true Dharma? How should a Bodhisattva serve, approach, and learn from the Acharya (teacher) and the Buddha's Dharma? I now wish to seek the Bodhisattva Pitaka of the true Dharma from all of you venerable ones, whether by name or by word, and to listen and receive it.' Those Bhikshus replied: 'We do not know.' He then thought to himself: 'The words of those sages should not be false. I have not yet heard or received the Bodhisattva Pitaka of the true Dharma, so how can I practice non-retrogressive diligence?' He then asked: 'Venerable Sirs! Where does the Lotus-Surpassing Tathagata (Buddha's name) reside? Please reveal it to me.' They replied: 'Bhikshu! The Lotus-Surpassing Tathagata resides in that place.' Immediately, he went to the place indicated, and upon arriving, circumambulated the Buddha three times, bowed his head to the ground, and stood before the Buddha, making this vow: 'I will now sit here in the lotus position, and if I cannot hear the Bodhisattva Pitaka of the true Dharma from the Lotus-Surpassing Tathagata, I vow not to rise from this place.' Shariputra! This Bhikshu, for seven days and seven nights, diligently persevered in this place without regression. After such steadfastness for seven days and seven nights, by the power of the Buddha, he saw the Treasure Tathagata (Buddha's name), Arhat (one of the ten titles of Buddha), Samyaksambuddha (one of the ten titles of Buddha) of the Eastern World, and heard him expound eight Dharma gates. These eight Dharma gates can enable the Bodhisattva Pitaka of the true

法隨順修學。時彼苾芻具足聞是不可思議八種法門無有過上，即于方所從坐而起，亦能于菩薩藏正法開演不退轉精進之行，復于城邑聚落國土王宮滿六十年教化無量俱胝天人令住三乘。時彼苾芻臨命終時，作是愿言：『生諸佛剎人同分中。』于彼沒已生閻浮提洲長者族中。如是生已，乃發是言行正法行。以是因緣，同彼往昔名正法行。發生凈信舍家出家，成苾芻相受具足戒。出家未久，復于菩薩藏正法現前安住。於六萬歲，城邑聚落國土王宮及能開演菩薩藏正法之行，教化無量俱胝天人成熟三乘，所謂聲聞乘、緣覺乘、無上大乘。臨命終時復發誓言，由彼願力，于閻浮提洲得獲人身，王族中生。剎那生已，于虛空中賢聖告言：『汝有情界超越諸法。』以是緣故立彼名字為超越諸法成熟有情。於二十年中發生正信舍家出家，為苾芻相受具足戒。超越諸法正念緣力，于菩薩藏正法現前安住。舍利子！此超越諸法苾芻，于菩薩藏正法斷諸疑惑，于城邑聚落國土王宮復能開演滿六萬歲。過是數已，令無量俱胝天人阿修羅等發阿耨多羅三藐三菩提心。臨命終時復發愿言：『得獲人身。』于閻浮提洲大娑羅長者種族中生。剎那生已，空中有聲，賢聖告言：『汝有情界得獲正念。』以是緣故立彼名字為得正念成熟有情。於二十年中，

【現代漢語翻譯】現代漢語譯本依隨佛法修習。當時那位比丘聽聞這不可思議的八種無上法門后，立即從座位起身，也能在菩薩藏正法中開演不退轉的精進行為，又在城邑、村落、國土、王宮中，用六十年教化無量俱胝天人，令他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）。當時那位比丘臨命終時，發願說：『愿生於諸佛剎土，與那裡的人一樣。』他去世后，便生於閻浮提洲的長者家族中。這樣出生后，便發願要行持正法。因為這個因緣，他與往昔一樣，名為正法行。他生起清凈的信心，捨棄家庭出家，成為比丘，受持具足戒。出家不久，又在菩薩藏正法中現前安住。在六萬年中，他在城邑、村落、國土、王宮中開演菩薩藏正法，教化無量俱胝天人，使他們成熟於三乘，即聲聞乘、緣覺乘、無上大乘。臨命終時，他又發誓說，憑藉他的願力，在閻浮提洲獲得人身，生於王族中。剎那間出生后，在虛空中，有賢聖告訴他說：『你超越了有情界的一切法。』因此，給他起名為超越諸法成熟有情。在二十年中，他生起正信，捨棄家庭出家，成為比丘，受持具足戒。超越諸法憑藉正念的緣力，在菩薩藏正法中現前安住。舍利子！這位超越諸法的比丘，在菩薩藏正法中斷除一切疑惑，在城邑、村落、國土、王宮中又能開演正法，長達六萬年。過了這個時間，他令無量俱胝天人、阿修羅等發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。臨命終時，他又發願說：『愿獲得人身。』在閻浮提洲大娑羅長者的種族中出生。剎那間出生后，空中傳來聲音，賢聖告訴他說：『你在有情界中獲得了正念。』因此，給他起名為得正念成熟有情。在二十年中，

【English Translation】 English version Practicing in accordance with the Dharma. At that time, that Bhikshu, having heard these eight inconceivable and unsurpassed Dharma gates, immediately arose from his seat and was able to expound the non-regressing practice of diligence in the Bodhisattva Pitaka (Bodhisattva's teachings). Moreover, in cities, villages, countries, and royal palaces, he taught countless kotis (a unit of large number) of gods and humans for sixty years, causing them to abide in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna). At the time of his death, that Bhikshu made this vow: 『May I be born in the Buddha-fields, among beings of the same kind.』 After his death, he was born into a wealthy family in Jambudvipa (the human world). Having been born thus, he then resolved to practice the Right Dharma. Because of this cause, he was named Right Dharma Practice, just as in his past life. He developed pure faith, renounced his home, became a Bhikshu, and received the full monastic precepts. Not long after his ordination, he again dwelt in the presence of the Bodhisattva Pitaka. For sixty thousand years, in cities, villages, countries, and royal palaces, he expounded the practice of the Bodhisattva Pitaka, teaching countless kotis of gods and humans, maturing them in the Three Vehicles, namely the Śrāvakayāna (the Vehicle of Hearers), the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and the unsurpassed Mahāyāna (the Great Vehicle). At the time of his death, he again made a vow that, by the power of his vow, he would obtain a human body in Jambudvipa, born into a royal family. The moment he was born, in the sky, a sage declared: 『You have transcended all dharmas in the realm of sentient beings.』 Therefore, he was named Transcending All Dharmas Maturing Sentient Beings. Within twenty years, he developed right faith, renounced his home, became a Bhikshu, and received the full monastic precepts. Transcending All Dharmas, by the power of his right mindfulness, dwelt in the presence of the Bodhisattva Pitaka. Shariputra! This Bhikshu, Transcending All Dharmas, eliminated all doubts in the Bodhisattva Pitaka, and in cities, villages, countries, and royal palaces, he was able to expound the Dharma for sixty thousand years. After this time, he caused countless kotis of gods, asuras (demigods), and others to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At the time of his death, he again made a vow: 『May I obtain a human body.』 He was born into the family of a great Sāla (a type of tree) elder in Jambudvipa. The moment he was born, a voice came from the sky, and a sage declared: 『You have obtained right mindfulness in the realm of sentient beings.』 Therefore, he was named Obtaining Right Mindfulness Maturing Sentient Beings. Within twenty years,

發生正信舍家出家，成苾芻相受具足戒。由彼往昔如實思念最上最勝成就多聞，六十年中說法教化。于城邑聚落國土王宮，今諸有情于菩薩藏正法，復能開演斷諸疑惑。又過是數，教化四俱胝天人阿修羅等成熟三乘，所謂聲聞乘、緣覺乘、無上智佛乘。舍利子！此正法行苾芻發是愿已即時命終，生於往昔彼地方所寶藏如來佛剎之中。舍利子！彼菩薩摩訶薩令六十俱胝天人阿修羅等，成熟三乘悉得圓滿。舍利子！彼菩薩摩訶薩中無間隔，于寶藏如來佛剎之中，得不思議最上最勝多聞具足。于彼命終，即時得生蓮花超勝如來世界王族之中。往昔教化六十俱胝天人阿修羅等，悉同生彼而為眷屬。復于彼時有佛出世，號最上行如來、應供、正等正覺。彼佛具足壽量八十俱胝歲，彼國人民壽命亦等。彼佛有八十俱胝大聲聞眾俱來集會，皆阿羅漢。一一聲聞各有八十俱胝大聲聞眾，皆是清凈大阿羅漢。復于彼時名勇猛受王童子，多聞成就智慧明達。舍利子！時彼童子與自眷屬八十俱胝，同時往詣最上行如來、應供、正等正覺所。到已頭面禮足，圍繞世尊卻住一面。時最上行如來知彼童子往昔因緣心之所念，而為說法。」

爾時世尊告舍利子言：「彼勇猛受王童子得聞如是往昔相應所修之行，生大歡喜，與自眷屬八十俱胝同發

【現代漢語翻譯】現代漢語譯本發起真正信仰而捨棄家庭出家，成為比丘的形象並受持具足戒。由於他過去如實地思念最上最殊勝的成就，精通博學，在六十年中說法教化。在城鎮、村落、國土、王宮，如今的有情眾生對於菩薩藏的正法，又能開演闡述，斷除各種疑惑。又超過這個數目，教化四俱胝（俱胝：印度數量單位，一俱胝等於一千萬）天人、阿修羅等，使他們成熟於三乘，即聲聞乘、緣覺乘、無上智佛乘。舍利子！這位行持正法的比丘發了這個願望后，立即命終，往生到過去他所在地方的寶藏如來佛剎之中。舍利子！那位菩薩摩訶薩使六十俱胝天人、阿修羅等，成熟於三乘，全部得到圓滿。舍利子！那位菩薩摩訶薩沒有間隔，在寶藏如來佛剎中，得到不可思議最上最殊勝的博學具足。他在那裡命終后，立即往生到蓮花超勝如來的世界王族之中。過去教化的六十俱胝天人、阿修羅等，都一同往生到那裡成為他的眷屬。又在那個時候，有佛出世，號為最上行如來、應供、正等正覺。那位佛的壽命有八十俱胝歲，那個國家人民的壽命也一樣。那位佛有八十俱胝大聲聞眾一同前來，都是阿羅漢。每一位聲聞各有八十俱胝大聲聞眾，都是清凈的大阿羅漢。又在那個時候，有一位名叫勇猛受王的童子，博學多聞，成就智慧，明達事理。舍利子！當時那位童子與他的眷屬八十俱胝，同時前往最上行如來、應供、正等正覺的處所。到達后，頭面禮足，圍繞世尊，退居一旁。當時最上行如來知道那位童子過去因緣和心中所想，就為他說法。那時，世尊告訴舍利子說：『那位勇猛受王童子聽聞這樣與他過去所修之行相應的說法，生起大歡喜，與他的眷屬八十俱胝一同發願』

【English Translation】 English version Having generated true faith, he renounced his home and became a monk, taking on the appearance of a Bhikṣu and receiving the full monastic precepts. Because of his past true contemplation of the highest and most excellent attainments, and being well-versed in learning, he taught and transformed beings for sixty years. In cities, villages, countries, and royal palaces, he was able to expound the Bodhisattva-piṭaka (Bodhisattva-piṭaka: the collection of teachings for Bodhisattvas) of the true Dharma, resolving all doubts for sentient beings. Moreover, he transformed more than that number, teaching four koṭis (koṭi: an Indian unit of measurement, one koṭi equals ten million) of gods, humans, asuras, and others, maturing them in the three vehicles, namely the Śrāvakayāna (Śrāvakayāna: the vehicle of the disciples), Pratyekabuddhayāna (Pratyekabuddhayāna: the vehicle of the solitary realizers), and the Anuttara-samyak-saṃbodhi (Anuttara-samyak-saṃbodhi: the supreme enlightenment of a Buddha). Śāriputra! This Bhikṣu who practiced the true Dharma, having made this vow, immediately passed away and was reborn in the Buddha-kṣetra (Buddha-kṣetra: a Buddha's pure land) of the Tathāgata (Tathāgata: one of the titles of a Buddha) named Treasure Store, in the place where he had been before. Śāriputra! That Bodhisattva-mahāsattva (Bodhisattva-mahāsattva: a great Bodhisattva) caused sixty koṭis of gods, humans, asuras, and others to mature in the three vehicles, all attaining perfection. Śāriputra! That Bodhisattva-mahāsattva, without any interval, in the Buddha-kṣetra of the Tathāgata Treasure Store, obtained inconceivable, supreme, and most excellent learning. Upon his death there, he was immediately reborn into the royal family of the world of the Tathāgata Lotus Transcendence. The sixty koṭis of gods, humans, asuras, and others whom he had taught in the past were all reborn there as his retinue. At that time, a Buddha appeared in the world, named the Tathāgata Supreme Practice, Arhat, Samyaksaṃbuddha (Samyaksaṃbuddha: a fully enlightened Buddha). That Buddha had a lifespan of eighty koṭis of years, and the lifespan of the people in that country was the same. That Buddha had eighty koṭis of great Śrāvakas (Śrāvakas: disciples of the Buddha) who came together, all of whom were Arhats (Arhats: enlightened beings). Each Śrāvaka had eighty koṭis of great Śrāvakas, all of whom were pure great Arhats. At that time, there was a boy named Valiant King, who was learned, accomplished in wisdom, and clear in understanding. Śāriputra! At that time, that boy, along with his retinue of eighty koṭis, went together to the place of the Tathāgata Supreme Practice, Arhat, Samyaksaṃbuddha. Having arrived, they bowed their heads to his feet, circumambulated the World-Honored One, and stood to one side. At that time, the Tathāgata Supreme Practice, knowing the past causes and the thoughts in the boy's mind, spoke the Dharma for him. Then, the World-Honored One said to Śāriputra: 'That boy, Valiant King, having heard such teachings that corresponded to his past practices, generated great joy, and together with his retinue of eighty koṭis, made a vow.'

凈信舍家出家，成苾芻相受具足戒，盡其形壽常修梵行求菩提道。時最上行如來告諸大眾：『此勇猛受王菩薩摩訶薩，我滅度后次當作佛出現世間，號大精進如來、應供、正等正覺。』彼最上行如來般涅盤后，所有舍利作供養已，受持正法，然後得成阿耨多羅三藐三菩提果。舍利子！彼大精進如來壽量半劫。有無量大聲聞眾，一一復有二十那逾多，皆是清凈大阿羅漢，俱來集會。舍利子！此不退轉精進菩薩摩訶薩行精進波羅蜜多行時，于菩薩藏正法聞已次第受持讀誦、為他人說，乃至生彼大精進如來世界之中。舍利子！若善男子善女人安住大乘，速疾得成阿耨多羅三藐三菩提，不退精進行時，于菩薩藏正法決定聽聞受持讀誦，乃至廣為人說。何以故？舍利子！此諸菩薩摩訶薩唯能于菩薩藏正法如是進求不退轉精進之行。舍利子！是名菩薩摩訶薩精進波羅蜜多。

禪定波羅蜜多品第十之一

「複次舍利子！云何菩薩摩訶薩修行進趣菩薩禪定波羅蜜多之行？舍利子！菩薩摩訶薩應先遠離染欲過失諸不善法，于彼尋伺發生喜樂，是名入解初禪定行。舍利子！菩薩摩訶薩次當遠離尋伺，于內引生清凈潔白心一境性，于彼等持發生喜樂，是名入解二禪定行。舍利子！菩薩摩訶薩次當舍離貪愛、行念正知，唯妙樂受身

【現代漢語翻譯】現代漢語譯本一個具有純凈信仰的人捨棄家庭出家，成為比丘（佛教出家男眾），受持具足戒（佛教的正式戒律），終其一生修持清凈的梵行，尋求菩提之道（覺悟之道）。當時，最上行如來（佛的稱號）告訴大眾：『這位勇猛受王菩薩摩訶薩（偉大的菩薩），我涅槃（佛的去世）之後，將次第成佛出現在世間，號為大精進如來、應供（值得供養的人）、正等正覺（完全覺悟的人）。』在那位最上行如來般涅槃之後，供養完他的舍利（佛的遺骨），受持正法，然後成就阿耨多羅三藐三菩提果（無上正等正覺的果位）。舍利子（佛陀的弟子）！那位大精進如來的壽命為半劫（時間單位）。有無量的大聲聞眾（聽聞佛法而修行的人），每一位又有二十那逾多（數量單位），都是清凈的大阿羅漢（斷除煩惱的聖者），一同前來。舍利子！這位不退轉的精進菩薩摩訶薩在修行精進波羅蜜多（到達彼岸的精進）時，聽聞菩薩藏（菩薩的教法）的正法后，次第受持讀誦、為他人宣說，乃至往生到大精進如來的世界之中。舍利子！如果善男子善女人安住于大乘（菩薩的乘），想要快速成就阿耨多羅三藐三菩提，在不退轉的精進行持時，一定要聽聞受持讀誦菩薩藏的正法，乃至廣為他人宣說。為什麼呢？舍利子！這些菩薩摩訶薩唯有在菩薩藏的正法中如此精進求取，才能不退轉。舍利子！這就是菩薩摩訶薩的精進波羅蜜多。禪定波羅蜜多品第十之一『再者，舍利子！菩薩摩訶薩如何修行進趣菩薩禪定波羅蜜多（到達彼岸的禪定）之行？舍利子！菩薩摩訶薩應當先遠離染欲的過失和各種不善法，在尋伺（粗略的思考和細緻的觀察）中生起喜樂，這稱為進入初禪定行。舍利子！菩薩摩訶薩接著應當遠離尋伺，在內心引發清凈潔白、心一境性（心專注於一境），在那種等持（心專注的狀態）中生起喜樂，這稱為進入二禪定行。舍利子！菩薩摩訶薩接著應當舍離貪愛，行念正知（保持正念和覺知），只有微妙的樂受在身

【English Translation】 English version A person with pure faith leaves home, becomes a Bhikshu (Buddhist monk), receives the full precepts, and for the rest of their life practices pure conduct, seeking the path to Bodhi (enlightenment). At that time, the Tathagata (Buddha's title) Most Excellent Conduct told the assembly: 'This courageous King Bodhisattva Mahasattva (great Bodhisattva), after my Nirvana (Buddha's passing), will successively become a Buddha and appear in the world, named Great Diligence Tathagata, Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one).' After that Tathagata Most Excellent Conduct entered Parinirvana (final Nirvana), having made offerings to his relics (Buddha's remains), upholding the Dharma (Buddhist teachings), and then attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Shariputra (Buddha's disciple)! That Great Diligence Tathagata's lifespan is half a kalpa (unit of time). There are countless great Shravakas (listeners of the Dharma), each with twenty nayutas (unit of number), all of whom are pure great Arhats (saints who have eliminated afflictions), coming together. Shariputra! This non-retreating diligent Bodhisattva Mahasattva, when practicing the Paramita (perfection) of diligence, having heard the correct Dharma of the Bodhisattva Pitaka (Bodhisattva's teachings), successively upholds, recites, and explains it to others, and even is born in the world of the Great Diligence Tathagata. Shariputra! If a good man or good woman dwells in the Mahayana (Bodhisattva's vehicle), wishing to quickly attain Anuttara-samyak-sambodhi, while practicing non-retreating diligence, they must listen to, uphold, and recite the correct Dharma of the Bodhisattva Pitaka, and even widely explain it to others. Why is that? Shariputra! These Bodhisattva Mahasattvas can only advance and seek non-retreating diligence in the correct Dharma of the Bodhisattva Pitaka. Shariputra! This is called the Paramita of diligence of a Bodhisattva Mahasattva. Chapter Ten, Part One on the Paramita of Dhyana (Meditation) 'Furthermore, Shariputra! How does a Bodhisattva Mahasattva practice and advance in the Paramita of Bodhisattva Dhyana? Shariputra! A Bodhisattva Mahasattva should first abandon the faults of defiled desires and all unwholesome dharmas, and in the initial search and investigation (coarse thinking and subtle observation) generate joy and happiness, this is called entering the practice of the first Dhyana. Shariputra! A Bodhisattva Mahasattva should then abandon search and investigation, and internally generate a pure and white state of mind, one-pointedness of mind, and in that samadhi (state of concentration) generate joy and happiness, this is called entering the practice of the second Dhyana. Shariputra! A Bodhisattva Mahasattva should then abandon craving, practice mindfulness and awareness, and only subtle pleasant sensations remain in the body.'

雖正知，如彼聖人觀察舍念離喜妙樂行故，是名入解三禪定行。舍利子！菩薩摩訶薩次當如是先斷苦樂適悅煩惱，無苦無樂舍念清凈，是名入解四禪定行。彼如實得圓滿清凈純一無雜正等引心，無餘支分及隨煩惱，不離等持而能作彼禪定事業，而復圓滿五種神通及彼智業。云何名為五種神通？一者天眼、二者天耳、三者他心、四者宿住、五者神境，此說名為五種神通。又復云何菩薩于彼天眼乃至神境而能圓滿最上正行神通智業？舍利子！此菩薩如實安住正等引心圓滿清凈，純一無雜及隨煩惱，于諸有情心無所欲，而能發起神境等通，此說名為神通智業。又天眼清凈出過於人，而能觀察諸有情等，初生退沒好醜等相、善趣惡趣勝妙下劣，乃至知諸有情業行差別，身語意中具足惡行，起彼邪見誹謗聖賢，而復積集邪見業因，身謝命終墮于惡趣那落迦中。又復知彼諸有情等身語意中具足善行，起彼正見稱讚聖賢，而復積集正見業因，身謝命終生於善趣或生天界。舍利子！以清凈天眼出過於人，于諸有情積集惡業悉能了知。舍利子！此菩薩摩訶薩清凈天眼，于諸有情而為最勝，色相明瞭悉無障礙，一切天、龍、夜叉、乾闥婆、阿修羅，有學無學大阿羅漢、辟支佛眾，悉勝於彼，最上最勝、最極明瞭、無有過上。又此天眼，于彼

【現代漢語翻譯】現代漢語譯本：即使有正確的認知，就像那些聖人觀察捨棄（舍，upeksā）念頭，遠離喜悅的微妙快樂的修行一樣，這被稱為進入並理解三禪定的修行。舍利子（Śāriputra）！菩薩摩訶薩（Bodhisattva-mahāsattva）接下來應當像這樣，先斷除苦樂適意的煩惱，達到無苦無樂，捨棄念頭清凈的狀態，這被稱為進入並理解四禪定的修行。他們如實地獲得圓滿清凈、純一無雜、正等引的心，沒有其餘的支分和隨煩惱，不離開等持（samādhi）而能進行禪定的事業，並且圓滿五種神通（abhijñā）以及智慧的事業。什麼叫做五種神通呢？第一是天眼（divyacakṣus），第二是天耳（divyaśrotra），第三是他心（paracittajñāna），第四是宿住（pūrvanivāsānusmṛti），第五是神境（ṛddhi-viṣaya），這被稱為五種神通。菩薩又如何通過天眼乃至神境而能圓滿最上正行的神通智慧事業呢？舍利子！這位菩薩如實安住于正等引的心，圓滿清凈，純一無雜，沒有隨煩惱，對於一切有情（sattva）的心沒有慾望，而能發起神境等神通，這被稱為神通智慧事業。而且天眼清凈，超越常人，能夠觀察一切有情等，初生、退沒、好醜等相、善趣、惡趣、殊勝、下劣，乃至知道一切有情的業行差別，身語意中具足惡行，生起邪見，誹謗聖賢，並且積集邪見業因，身死命終墮入惡趣那落迦（naraka）中。又知道那些有情等身語意中具足善行，生起正見，稱讚聖賢，並且積集正見業因，身死命終生於善趣或者生於天界。舍利子！以清凈的天眼超越常人，對於一切有情積集的惡業都能了知。舍利子！這位菩薩摩訶薩清凈的天眼，對於一切有情來說是最殊勝的，色相明瞭，沒有任何障礙，一切天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura），有學（śaikṣa）、無學（aśaikṣa）的大阿羅漢（arhat）、辟支佛（pratyekabuddha）眾，都勝過他們，是最上最勝、最極明瞭、沒有比這更高的。而且這個天眼，對於那些現代漢語譯本：...

【English Translation】 English version: Even with right knowledge, like those noble ones who observe the practice of abandoning (upeksā) mindfulness, and the subtle pleasure of detachment from joy, this is called entering and understanding the practice of the third dhyāna (meditative absorption). Śāriputra! A Bodhisattva-mahāsattva should next, in this way, first cut off the afflictions of pleasant and unpleasant feelings, reaching a state of neither pain nor pleasure, abandoning mindfulness and achieving purity, this is called entering and understanding the practice of the fourth dhyāna. They truly attain a perfectly pure, unmixed, and rightly concentrated mind, without any remaining parts or secondary afflictions, and without leaving samādhi (concentration), they are able to perform the work of dhyāna, and they perfect the five abhijñās (supernormal knowledges) and the work of wisdom. What are the five abhijñās? First is divyacakṣus (divine eye), second is divyaśrotra (divine ear), third is paracittajñāna (knowledge of others' minds), fourth is pūrvanivāsānusmṛti (recollection of past lives), and fifth is ṛddhi-viṣaya (supernormal powers), these are called the five abhijñās. Furthermore, how does a Bodhisattva, through the divine eye and even supernormal powers, perfect the supreme right practice of the work of wisdom of supernormal knowledge? Śāriputra! This Bodhisattva truly dwells in a rightly concentrated mind, perfectly pure, unmixed, without secondary afflictions, and without desire for the minds of all sentient beings (sattva), and is able to generate supernormal powers such as ṛddhi-viṣaya, this is called the work of wisdom of supernormal knowledge. Moreover, the divine eye is pure, surpassing ordinary people, and is able to observe all sentient beings, their initial birth, decline, good and bad appearances, good and bad destinies, superior and inferior states, and even know the differences in the karmic actions of all sentient beings, those who have evil actions in body, speech, and mind, who generate wrong views, slander the noble ones, and accumulate causes of wrong view karma, and upon death, fall into the evil realm of naraka (hell). And also know those sentient beings who have good actions in body, speech, and mind, who generate right views, praise the noble ones, and accumulate causes of right view karma, and upon death, are born in good realms or in the heavens. Śāriputra! With a pure divine eye surpassing ordinary people, one can know all the evil karma accumulated by all sentient beings. Śāriputra! This Bodhisattva-mahāsattva's pure divine eye is the most superior for all sentient beings, its appearance is clear, without any obstruction, surpassing all devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demigods), śaikṣas (those in training), aśaikṣas (those beyond training), great arhats (worthy ones), and pratyekabuddhas (solitary buddhas), it is the most supreme, most excellent, most clear, and there is nothing higher. Moreover, this divine eye, for those English version: ...

一切出離道中最勝出離。而諸菩薩有是天眼，於十方世界無量有情，若粗若細、若勝若劣、若遠若近，而此天眼諸有色相，于彼了知悉無對礙。又此天眼見色究竟，除無色界，所有十方世界無量有情，若生若滅，及彼業因一切根因，若增若減若勝若劣，悉能了知。又彼所有十方世界諸佛剎土功德莊嚴，一切悉見。清凈戒蘊安住成就勝妙果報，亦皆了知。又彼清凈天眼出過於人，諸佛世尊及菩薩眾一切悉見，及彼正士正念正知、通達境界威儀道行，及解脫法得總持門，安住智慧善巧方便，而能入解一切圓滿。彼眼無礙諸色無見，彼眼無著諸色無染，彼眼解脫謂離諸見，彼眼清凈自體光潔，眼無依止離諸境界，眼無所取離諸煩惱，眼無翳障離諸疑惑，眼不起念離對礙法，眼得光明照燭諸法，眼隨智慧離識境界，彼眼無著離難調伏及彼癡冥一切煩惱。眼能抉擇諸根幻化，又複眼相彼無能勝，于諸有情平等觀矚。彼眼清凈離雜思惟，彼眼無垢體性光瑩。又彼天眼隨其心意而能現前成熟佛眼，眼無貪瞋離諸違順。又彼天眼于義境界修行法式如實相應，又于有情安住大悲。又彼天眼來求丐者而無不與，見破戒者亦無瞋怒，于墮落者而常守護，于懈怠者而常勤策，為散亂者現禪定分，為惡慧者示正慧眼，為邪道者開悟正道，劣勝解者

【現代漢語翻譯】現代漢語譯本一切出離道中，最殊勝的出離是菩薩的境界。菩薩擁有天眼，能夠看到十方世界無量無邊的眾生，無論是粗糙還是細微，殊勝還是低劣，遙遠還是鄰近，他們的天眼對於一切有形之物都能清晰了知，沒有任何障礙。而且，這種天眼能夠看到色究竟天（Rūpadhātu，色界最高處），除了無色界（Arūpadhātu）之外，所有十方世界無量眾生的生滅，以及他們的業因和一切根源，無論是增長還是減少，殊勝還是低劣，都能夠完全瞭解。此外，他們還能看到十方世界所有佛剎的功德莊嚴。他們也能夠了解清凈的戒蘊所成就的殊勝果報。這種清凈的天眼超越了凡人，能夠看到諸佛世尊和菩薩眾，以及那些正士的正念正知、通達境界的威儀道行，以及解脫法所獲得的陀羅尼（dhāraṇī，總持）之門。他們安住于智慧，善用方便，能夠深入瞭解一切圓滿。他們的眼睛沒有障礙，能夠看到一切色相；他們的眼睛沒有執著，不會被色相污染；他們的眼睛是解脫的，遠離一切見解；他們的眼睛是清凈的，自身光潔；他們的眼睛沒有依賴，遠離一切境界；他們的眼睛沒有執取，遠離一切煩惱；他們的眼睛沒有翳障，遠離一切疑惑；他們的眼睛不起念頭，遠離對立障礙之法；他們的眼睛獲得光明，照亮一切法；他們的眼睛隨著智慧，遠離意識的境界；他們的眼睛沒有執著，遠離難以調伏的癡迷和一切煩惱。他們的眼睛能夠辨別諸根的幻化，而且他們的眼睛的相貌是無與倫比的，能夠平等地看待一切眾生。他們的眼睛清凈，沒有雜亂的思緒；他們的眼睛沒有污垢，本體光亮。而且，他們的天眼能夠隨心所欲地顯現，成熟佛眼，他們的眼睛沒有貪嗔，遠離一切違逆和順從。他們的天眼在義理境界的修行方式上如實相應，並且對眾生安住于大悲。他們的天眼對於前來乞求的人沒有不給予的，看到破戒的人也沒有嗔怒，對於墮落的人常常守護，對於懈怠的人常常鞭策，為散亂的人展現禪定的境界，為惡慧的人展示正慧之眼，為邪道的人開悟正道，對於理解力低下和殊勝的人

【English Translation】 English version Among all paths of renunciation, the most supreme renunciation is that of the Bodhisattvas. Bodhisattvas possess the divine eye (divyacakṣus), which can see countless sentient beings in the ten directions, whether coarse or fine, superior or inferior, far or near. This divine eye has no obstruction in its understanding of all forms. Moreover, this divine eye can see the Akanistha heaven (Rūpadhātu, the highest of the form realm), and except for the formless realm (Arūpadhātu), it can fully understand the birth and death of countless sentient beings in the ten directions, as well as their karmic causes and all root causes, whether they increase or decrease, are superior or inferior. Furthermore, they can see the meritorious adornments of all Buddha-lands in the ten directions. They can also understand the supreme rewards achieved by the pure aggregates of precepts. This pure divine eye surpasses that of ordinary people, and can see all Buddhas, World Honored Ones, and Bodhisattvas, as well as the righteous ones' right mindfulness, right knowledge, their dignified conduct in understanding realms, and the dhāraṇī (total retention) gates obtained through the Dharma of liberation. They abide in wisdom, skillfully use expedient means, and can deeply understand all perfections. Their eyes are unobstructed, seeing all forms; their eyes are unattached, not defiled by forms; their eyes are liberated, free from all views; their eyes are pure, with their own radiance; their eyes are without reliance, free from all realms; their eyes are without grasping, free from all afflictions; their eyes are without obscuration, free from all doubts; their eyes do not give rise to thoughts, free from the laws of opposition and obstruction; their eyes obtain light, illuminating all dharmas; their eyes follow wisdom, free from the realm of consciousness; their eyes are unattached, free from the difficult to tame, ignorance, and all afflictions. Their eyes can discern the illusory nature of the senses, and the appearance of their eyes is unsurpassed, able to look upon all sentient beings with equality. Their eyes are pure, without confused thoughts; their eyes are without defilement, with a luminous essence. Moreover, their divine eye can manifest at will, maturing into the Buddha eye, their eyes are without greed or hatred, free from all opposition and compliance. Their divine eye is in true accordance with the practice of the meaning of the realm, and they abide in great compassion for sentient beings. Their divine eye does not refuse those who come to beg, does not become angry when seeing those who break precepts, constantly protects those who have fallen, constantly encourages those who are lazy, manifests the state of meditation for those who are scattered, shows the eye of right wisdom for those with wrong wisdom, enlightens those on wrong paths to the right path, for those with inferior and superior understanding

導以最上佛之知見。又彼天眼，於一切智智最上神通，于菩提道專注一境決定現前。舍利子！此名菩薩摩訶薩而能圓滿彼天眼通及智事業。

「複次舍利子！云何名菩薩摩訶薩得天耳通及能圓滿最上正行神通智業？舍利子！此菩薩摩訶薩天耳清凈出過於人，能聞十方無量世界人非人聲，所謂天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、[薩/女]嚕拏聲、緊那羅聲、摩睺羅聲、人非人聲，聖人聲、聲聞聲、緣覺聲、菩薩聲、佛聲，是名諸菩薩摩訶薩天耳清凈。又復得聞諸罪業聲，地獄聲、傍生聲、焰摩羅界聲，乃至微細邊際蝴蝶蜂蠆蚊蚋等聲，及諸有情所發語業或攀緣心善不善等，一切了知。所發語業善不善根彼因及果，悉皆了知。若語業貪隨染愛所表，若語業瞋隨惡罵所表，又語業癡亦隨貪瞋所表，皆能了知即語業癡亦隨惡罵所表。若語業唯惡罵所表，即瞋隨惡罵所表，彼語業癡亦即隨癡冥所表，悉能了知。又天耳通智，如實了知發生善巧，破彼語業、隨順清凈。由能對破、語業清凈，即能對破一切貪瞋癡等悉令清凈。又彼天耳，于聖人非聖人聲悉聽聞。如是聽已，于聖人聲不生住著，于非聖人聲不著對破。又于聖人聲獲得大慈，于非聖人聲發起大悲。於一切聲無前後際，以決定智如實了知。又彼天耳，於十

【現代漢語翻譯】現代漢語譯本以最上佛的知見引導他們。此外，他們的天眼，在一切智慧中最上乘的神通中，在菩提道上專注於一個境界，確定地顯現出來。舍利子（佛陀的十大弟子之一）！這被稱為菩薩摩訶薩（偉大的菩薩），能夠圓滿他們的天眼通和智慧事業。

『再者，舍利子！什麼叫做菩薩摩訶薩獲得天耳通，並且能夠圓滿最上正行的神通智慧事業呢？舍利子！這位菩薩摩訶薩的天耳清凈，超越常人，能夠聽到十方無量世界的人和非人的聲音，包括天人的聲音、龍的聲音、夜叉（一種鬼神）的聲音、乾闥婆（天上的樂神）的聲音、阿修羅（一種好戰的神）的聲音、迦樓羅（一種大鳥）的聲音、緊那羅（一種天上的樂神）的聲音、摩睺羅伽（一種大蟒神）的聲音、人和非人的聲音，聖人的聲音、聲聞（聽聞佛法而修行的人）的聲音、緣覺（獨自覺悟的人）的聲音、菩薩的聲音、佛的聲音，這被稱為諸菩薩摩訶薩的天耳清凈。此外，他們還能聽到各種罪業的聲音，地獄的聲音、傍生（畜生）的聲音、焰摩羅界（閻羅王統治的境界）的聲音，乃至微細的邊際，如蝴蝶、蜜蜂、蚊子等的聲音，以及所有有情眾生所發出的語言行為，或者攀緣心（執著的心）的善與不善等，一切都了知。所發出的語言行為的善與不善的根源、原因和結果，全部都了知。如果語言行為是貪慾、隨順染愛所表現的，如果語言行為是嗔恨、隨順惡罵所表現的，又如果語言行為是愚癡，也隨順貪嗔所表現的，都能了知，即語言行為的愚癡也隨順惡罵所表現的。如果語言行為僅僅是惡罵所表現的，即嗔恨隨順惡罵所表現的，那語言行為的愚癡也即隨順愚癡所表現的，全部都能了知。此外，天耳通的智慧，如實了知如何善巧地發生，破除那些語言行為，隨順清凈。由於能夠對治破除，語言行為清凈，就能對治破除一切貪嗔癡等，使之全部清凈。此外，他們的天耳，對於聖人和非聖人的聲音都聽聞。這樣聽聞之後，對於聖人的聲音不產生執著，對於非聖人的聲音不執著于對治破除。此外，對於聖人的聲音獲得大慈，對於非聖人的聲音發起大悲。對於一切聲音沒有前後際限，以決定的智慧如實了知。此外，他們的天耳，對於十

【English Translation】 English version They are guided by the supreme knowledge and vision of the Buddha. Furthermore, their divine eye, in the supreme supernatural power of all wisdom, is focused on one state in the path to Bodhi, and it manifests decisively. Shariputra (one of the Buddha's ten great disciples)! This is called a Bodhisattva Mahasattva (a great Bodhisattva) who is able to perfect their divine eye and the work of wisdom.

'Moreover, Shariputra! What is called a Bodhisattva Mahasattva who has attained the divine ear and is able to perfect the supreme right practice of supernatural wisdom? Shariputra! This Bodhisattva Mahasattva's divine ear is pure and surpasses that of ordinary people. They can hear the voices of humans and non-humans in the immeasurable worlds of the ten directions, including the voices of gods, dragons, yakshas (a type of ghost), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (a type of celestial musician), mahoragas (a large serpent god), humans and non-humans, the voices of saints, the voices of sravakas (those who practice by hearing the Dharma), the voices of pratyekabuddhas (those who attain enlightenment on their own), the voices of Bodhisattvas, and the voices of Buddhas. This is called the purity of the divine ear of all Bodhisattva Mahasattvas. Furthermore, they can also hear the voices of various karmic sins, the voices of hell, the voices of animals, the voices of the realm of Yama (the king of the underworld), and even the subtle sounds of butterflies, bees, mosquitoes, and other insects, as well as all the verbal actions of sentient beings, or the good and bad of their clinging minds, all of which they understand. They understand all the roots, causes, and results of the good and bad verbal actions they produce. If a verbal action is an expression of greed and attachment, if a verbal action is an expression of anger and abuse, and if a verbal action is an expression of ignorance, which also follows greed and anger, they can understand it all. That is, the ignorance of verbal action also follows the expression of abuse. If a verbal action is only an expression of abuse, then anger follows the expression of abuse, and the ignorance of that verbal action also follows the expression of ignorance, all of which they can understand. Furthermore, the wisdom of the divine ear knows how to skillfully arise, break through those verbal actions, and follow purity. Because they can counteract and break through, verbal actions become pure, and they can counteract and break through all greed, anger, and ignorance, making them all pure. Furthermore, their divine ear hears the voices of both saints and non-saints. After hearing them, they do not become attached to the voices of saints, and they do not become attached to counteracting the voices of non-saints. Furthermore, they obtain great compassion for the voices of saints, and they generate great compassion for the voices of non-saints. There is no beginning or end to all sounds, and they understand them with decisive wisdom. Furthermore, their divine ear, for the ten

方無餘一切世界，得聞如是諸佛世尊所說妙法。聞已念彼所度根器，不生癡冥一切攝受，亦無失念。如彼有情根器入解，了知諸法平等一味。又復不於一佛二佛所說之法得聽聞已，不作互相障礙差別事相。

佛說大乘菩薩藏正法經卷三十一大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十二

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯禪定波羅蜜多品第十之二

「複次舍利子！諸佛世尊說彼往昔任持之行，由今善根聽聞聲故，於時非時分中獲彼所說，若眾會時、或說法時及非時說，而別解行，聽已能說。又說法時，或眾會時、或一苾芻，為彼說法如實記別，於他損害而不為說，又不如實記別，擇彼相應義理，善巧方便攝受於他，以自心清凈潔白而為彼說。若於色相等聲決定聽聞而生歡喜，彼如色相等聲為令聽聞決定歡喜。又若處眾說法，以天耳識加持彼聲，令諸有情而能解了。然彼有情聽聞是法或能解了。又若有情聽聞是法或未解了，彼於是處得法界清凈，即耳界智界亦得清凈。我以耳界既獲清凈，而此有情亦獲清凈，于彼耳界得善出離。如其所說文字義理及諸有情巧妙言辭，令五趣有情聞說法聲悉令悟

【現代漢語翻譯】現代漢語譯本：

遍佈所有世界，都能聽聞諸佛世尊所說的微妙佛法。聽聞之後，憶念他們所度化的眾生根器，不生愚癡迷惑，完全攝受，也不會失去正念。如同那些眾生根器，進入理解，了知諸法平等無二。而且不會因為聽聞一佛二佛所說的法，就互相障礙，產生差別對立。

《佛說大乘菩薩藏正法經》卷三十一大正藏第11冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第三十二

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯《禪定波羅蜜多品》第十之二

『再者，舍利子！諸佛世尊講述他們過去所修持的行持，由於現在善根聽聞佛法，在適當或不適當的時機都能獲得佛所說的法。無論是在大眾集會時、說法時，還是在非說法時，都能分別理解並修行，聽聞后也能宣說。又在說法時，無論是在大眾集會時，還是對一位比丘，都能如實地為他們講解，對於會造成他人損害的法就不說，對於不如實的法也不說，選擇與他們相應的義理，用善巧方便來攝受他們，以自己清凈潔白的心為他們說法。如果有人對色相等聲音決定聽聞而生歡喜，就以色相等聲音令他們決定歡喜地聽聞。又如果在眾人中說法，就用天耳通加持聲音，使眾生能夠理解。然而，那些眾生聽聞此法，有的能夠理解，有的不能理解。那些能夠理解的人，在此處獲得法界清凈，即耳界和智界也得到清凈。我以耳界獲得清凈，而這些眾生也獲得清凈，在他們的耳界得到善妙的解脫。如同所說的文字義理以及眾生巧妙的言辭，使五道眾生聽聞說法之聲，都能領悟。』 English version:

Throughout all worlds, they can hear the wonderful Dharma spoken by all the Buddhas, the World Honored Ones. Having heard it, they remember the capacities of the beings they have guided, do not generate ignorance and confusion, fully receive, and do not lose mindfulness. Like those beings whose capacities allow them to enter understanding, they realize that all dharmas are equal and of one taste. Moreover, they do not, upon hearing the Dharma spoken by one or two Buddhas, create mutual obstacles or differences.

Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma, Volume 31 Tripitaka No. 0316, Volume 11, Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma

Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma, Volume 32

Translated by the Tripitaka Master, Silver Blue Grand Master of the Court, Cijue, the Great Master of the Transmission of Sanskrit, the Purple-Robed Shramana, Minister Fa Hu, and others, by Imperial Decree, Chapter Ten, Section Two: The Perfection of Dhyana

'Furthermore, Shariputra! The Buddhas, the World Honored Ones, speak of their past practices of upholding, and due to present good roots, upon hearing the sound, they obtain what was spoken at appropriate or inappropriate times. Whether it is during a gathering, during the time of teaching, or at a time other than teaching, they can separately understand and practice, and after hearing, they can also speak. Also, during the time of teaching, whether it is during a gathering or to one Bhikshu, they can truthfully explain, and they do not speak of the Dharma that would cause harm to others, nor do they speak of what is not true. They choose the meanings that are appropriate for them, skillfully and expediently receiving them, and speak to them with their own pure and immaculate minds. If someone is determined to hear and rejoice in sounds such as form, they use sounds such as form to make them determined to hear and rejoice. Also, if they are teaching among a crowd, they use the power of the divine ear to bless the sound, so that beings can understand. However, some beings who hear this Dharma can understand, and some cannot. Those who can understand, in this place, obtain the purity of the Dharma realm, that is, the purity of the ear realm and the wisdom realm. I, having obtained the purity of the ear realm, and these beings also obtaining purity, they obtain good liberation in their ear realm. Like the spoken words and meanings, and the skillful speech of beings, they cause the beings of the five realms to hear the sound of the Dharma and all awaken.'

【English Translation】 Throughout all worlds, they can hear the wonderful Dharma spoken by all the Buddhas, the World Honored Ones. Having heard it, they remember the capacities of the beings they have guided, do not generate ignorance and confusion, fully receive, and do not lose mindfulness. Like those beings whose capacities allow them to enter understanding, they realize that all dharmas are equal and of one taste. Moreover, they do not, upon hearing the Dharma spoken by one or two Buddhas, create mutual obstacles or differences. Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma, Volume 31 Tripitaka No. 0316, Volume 11, Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma, Volume 32 Translated by the Tripitaka Master, Silver Blue Grand Master of the Court, Cijue, the Great Master of the Transmission of Sanskrit, the Purple-Robed Shramana, Minister Fa Hu, and others, by Imperial Decree, Chapter Ten, Section Two: The Perfection of Dhyana 'Furthermore, Shariputra! The Buddhas, the World Honored Ones, speak of their past practices of upholding, and due to present good roots, upon hearing the sound, they obtain what was spoken at appropriate or inappropriate times. Whether it is during a gathering, during the time of teaching, or at a time other than teaching, they can separately understand and practice, and after hearing, they can also speak. Also, during the time of teaching, whether it is during a gathering or to one Bhikshu, they can truthfully explain, and they do not speak of the Dharma that would cause harm to others, nor do they speak of what is not true. They choose the meanings that are appropriate for them, skillfully and expediently receiving them, and speak to them with their own pure and immaculate minds. If someone is determined to hear and rejoice in sounds such as form, they use sounds such as form to make them determined to hear and rejoice. Also, if they are teaching among a crowd, they use the power of the divine ear to bless the sound, so that beings can understand. However, some beings who hear this Dharma can understand, and some cannot. Those who can understand, in this place, obtain the purity of the Dharma realm, that is, the purity of the ear realm and the wisdom realm. I, having obtained the purity of the ear realm, and these beings also obtaining purity, they obtain good liberation in their ear realm. Like the spoken words and meanings, and the skillful speech of beings, they cause the beings of the five realms to hear the sound of the Dharma and all awaken.'

入。又能於此天耳界中而得成就如來天耳，復於此中無雜亂意。此說名為菩薩摩訶薩得天耳通智業圓滿。

「複次舍利子！云何菩薩摩訶薩他心智通及彼正行智業圓滿？舍利子！此菩薩摩訶薩於十方無餘一切世界諸有情類，往昔邊際心能了知，及彼現在心亦了知。又復過去有情心智粗因細因種種心智皆能了知：或此有情最上心因，或此有情中分心因，或此有情最下心因；又此有情根性以佈施相應，此有情根性以凈戒相應，此有情根性以忍辱相應，此有情根性以精進相應，此有情根性以禪定相應，此有情根性以勝慧相應；又此有情根性以大慈為因，此有情根性以大悲為因，此有情根性以大喜為因，此有情根性以大舍為因；又此有情根性以大乘為因，此有情根性以緣覺乘為因，此有情根性以聲聞乘為因；又此有情諸善因力具足成就，又此有情諸善緣力具足成就。若復有情不善因緣力成就故，即此有情以彼因緣力相應生下劣種族。若復有情善因緣力成就具足，即此有情以彼因緣力相應生高貴種族。或復有情意中清凈、非工巧清凈，若或有情工巧清凈、非意中清凈，若或有情工巧清凈亦意中清凈，若或有情非意中清凈亦非工巧清凈。舍利子！此諸有情往昔根因心所行智，如我相應說法之智。此說名為菩薩摩訶薩他心智力

【現代漢語翻譯】現代漢語譯本：此外，菩薩還能在這個天耳界中成就如來的天耳，並且在此過程中保持心意不雜亂。這被稱為菩薩摩訶薩獲得天耳通智業的圓滿。「再者，舍利子（佛陀弟子，以智慧著稱）！菩薩摩訶薩如何成就他心智通及其正行智業的圓滿呢？舍利子！這位菩薩摩訶薩能夠了知十方無餘一切世界中所有眾生過去的心念，以及他們現在的心念。他還能夠了知過去眾生的心智，包括粗略的因和細微的因，以及各種不同的心智：例如，這個眾生具有最上等的心因，或者這個眾生具有中等的心因，或者這個眾生具有最下等的心因；又例如，這個眾生的根性與佈施相應，這個眾生的根性與持戒相應，這個眾生的根性與忍辱相應，這個眾生的根性與精進相應，這個眾生的根性與禪定相應，這個眾生的根性與智慧相應；又例如，這個眾生的根性以大慈為因，這個眾生的根性以大悲為因，這個眾生的根性以大喜為因，這個眾生的根性以大舍為因；又例如，這個眾生的根性以大乘（菩薩乘）為因，這個眾生的根性以緣覺乘（辟支佛乘）為因，這個眾生的根性以聲聞乘（阿羅漢乘）為因；又例如，這個眾生具備了所有善因的力量，這個眾生具備了所有善緣的力量。如果某個眾生由於不善的因緣力量而成就，那麼這個眾生就會因為這種因緣力量而出生在低劣的種族。如果某個眾生由於善的因緣力量而成就，那麼這個眾生就會因為這種因緣力量而出生在高貴的種族。或者，某個眾生的意念清凈，但行為不精巧；或者，某個眾生的行為精巧，但意念不清凈；或者，某個眾生的行為和意念都清凈；或者，某個眾生的行為和意念都不清凈。舍利子！這些眾生過去根因的心所行之智，就像我所說的相應之智一樣。這被稱為菩薩摩訶薩的他心智力。」

【English Translation】 English version: Furthermore, a Bodhisattva can also achieve the Tathagata's (Buddha's) divine ear within this realm of the divine ear, and maintain a non-distracted mind in this process. This is called the Bodhisattva Mahasattva's attainment of the perfection of the divine ear's wisdom and activity. 「Moreover, Shariputra (a disciple of the Buddha known for his wisdom)! How does a Bodhisattva Mahasattva achieve the perfection of the wisdom of knowing others' minds and the activity of their correct practice? Shariputra! This Bodhisattva Mahasattva is able to know the past thoughts of all sentient beings in all the worlds of the ten directions, without exception, as well as their present thoughts. Furthermore, he is able to know the past sentient beings' minds, including the coarse causes and subtle causes, and various kinds of minds: for example, this sentient being has the cause of the highest mind, or this sentient being has the cause of the middle mind, or this sentient being has the cause of the lowest mind; also, this sentient being's nature is in accordance with giving, this sentient being's nature is in accordance with keeping precepts, this sentient being's nature is in accordance with patience, this sentient being's nature is in accordance with diligence, this sentient being's nature is in accordance with meditation, this sentient being's nature is in accordance with superior wisdom; also, this sentient being's nature is caused by great loving-kindness, this sentient being's nature is caused by great compassion, this sentient being's nature is caused by great joy, this sentient being's nature is caused by great equanimity; also, this sentient being's nature is caused by the Mahayana (Bodhisattva Vehicle), this sentient being's nature is caused by the Pratyekabuddha Vehicle (Solitary Realizer Vehicle), this sentient being's nature is caused by the Shravaka Vehicle (Arhat Vehicle); also, this sentient being has the power of all good causes fully accomplished, this sentient being has the power of all good conditions fully accomplished. If a sentient being is accomplished due to the power of unwholesome causes and conditions, then this sentient being will be born into an inferior lineage due to this power of causes and conditions. If a sentient being is accomplished due to the power of wholesome causes and conditions, then this sentient being will be born into a noble lineage due to this power of causes and conditions. Or, a sentient being's mind is pure, but their actions are not skillful; or, a sentient being's actions are skillful, but their mind is not pure; or, a sentient being's actions and mind are both pure; or, a sentient being's actions and mind are both not pure. Shariputra! The wisdom of these sentient beings' past root causes and mental activities is like the corresponding wisdom that I have spoken of. This is called the Bodhisattva Mahasattva's power of knowing others' minds.」

。又復入解他心智力，而此有情行佈施因，于未來世得佈施果。又此有情行凈戒因，于未來世得凈戒果。又此有情行忍辱因，于未來世得忍辱果。又此有情行精進因，于未來世得精進果。又此有情行禪定因，于未來世得禪定果。又此有情行勝慧因，于未來世得勝慧果。又此有情行大乘因，于未來世得大乘果。又此有情行緣覺因，于未來世得緣覺果。又此有情行聲聞因，于未來世得聲聞果。又此有情行世間因，于未來世得世間果。舍利子！若此因緣、若彼因緣，于未來世此諸有情得是根性如實了知，于彼有情而能成熟不生厭倦，乃至以智瞭解是心根本，若正法器說此正法。又于說法復何所得？為令不作余法餘業。若諸有情現在世中於諸法行廣大尋伺，然彼一切皆如實知。又彼著貪心，即如實了知彼著貪心。彼離貪心，亦如實知彼離貪心。彼著瞋心，如實了知彼著瞋心。彼離瞋心，亦如實知彼離瞋心。彼著癡心，如實了知彼著癡心。彼離癡心，亦如實知彼離癡心。若此若彼有情雜染及障礙心，一切皆能如實了知，如實知已而為說法，欲令彼彼出離煩惱。若復往詣眾中如是觀察，一切眾會若彼若此，于諸有情遍觀察已而為說法。舍利子！此諸有情前際后際彼根性智一切了知，而菩薩摩訶薩自心無所住著，及彼他心亦無所住。

何以故？此菩薩摩訶薩由智了故心無所住，由唸了故心無所住，由慧了故心無所住，由趣向了故心無所住，由勝慧了故心無所住，由覺了故心無所住，由斷習氣及諸隨眠生澀煩惱，離垢光潔無諸過失，於一切法分明瞭解，於一切有情心行差別極能入解心無所住。舍利子，于如是行相入解有情心智，此說是名菩薩摩訶薩得他心通智業圓滿。

「複次舍利子！云何名為菩薩摩訶薩宿住念通及彼正行智業圓滿？舍利子！如是菩薩摩訶薩，於十方無餘一切世界一切有情，具無量種宿住念通。若一日二日三四五日、若十二十乃至五十日、百生千生百千生無量百千生，乃至百成壞劫千成壞劫百千成壞劫無量百千成壞劫，諸有情類于彼往昔，如是名字、如是種族、如是姓氏、如是色相、如是形狀、如是住處、如是飲食、如是久住、如是苦樂，彼彼生滅及於壽量，彼沒此生，皆悉了知。又知自身及諸有情，此宿住念非唯一種。自身前際及他補特伽羅前際，此宿住念非唯一種。又自宿因善根念力及他宿因善根念力，又自善根成熟菩提、令他有情念彼善根發菩提心，又若往昔苦及樂因皆是隨順無常苦無我等，彼既隨順無常苦無我等，即不樂色相、不樂受用、不樂眷屬、不樂富饒、不樂為轉輪聖王、不樂為帝釋天主、不樂為大梵天王、

【現代漢語翻譯】現代漢語譯本：為什麼呢？這位菩薩摩訶薩因為智慧明瞭的緣故，心無所執著；因為憶念明瞭的緣故，心無所執著；因為勝慧明瞭的緣故，心無所執著；因為趣嚮明了的緣故，心無所執著；因為殊勝的智慧明瞭的緣故，心無所執著；因為覺悟明瞭的緣故，心無所執著；因為斷除了習氣以及各種隨眠（煩惱的潛在形式）所生的粗澀煩惱，遠離了垢染，清凈光潔，沒有各種過失，對於一切法都分明瞭解，對於一切有情的心行差別極其能夠深入瞭解，所以心無所執著。舍利子，對於像這樣深入瞭解有情心智的修行，這被稱為菩薩摩訶薩獲得他心通智業圓滿。「再者，舍利子！什麼叫做菩薩摩訶薩的宿住念通（回憶前世的能力）以及他正確修行的智慧事業圓滿呢？舍利子！這樣的菩薩摩訶薩，對於十方無餘一切世界的一切有情，都具有無量種宿住念通。無論是過去一日、二日、三日、四日、五日，或是十日、二十日，乃至五十日，百生、千生、百千生、無量百千生，乃至百成壞劫（宇宙形成和毀滅的週期）、千成壞劫、百千成壞劫、無量百千成壞劫，所有有情在過去，他們的名字、種族、姓氏、顏色、形狀、住處、飲食、壽命長短、所受苦樂，以及他們的生滅和壽命，他們從那裡死去又在這裡出生，都完全了知。又知道自身和所有有情，這種宿住念通並非只有一種。自身的前世以及其他補特伽羅（個體）的前世，這種宿住念通也並非只有一種。又知道自己過去善根的念力以及他人過去善根的念力，又知道自己善根成熟菩提（覺悟），使其他有情憶念他們的善根而發菩提心，又知道過去所受的苦和樂的因都是隨順無常、苦、無我等真理的，他們既然隨順無常、苦、無我等真理，就不再貪戀色相、不再貪戀受用、不再貪戀眷屬、不再貪戀富饒、不再貪戀成為轉輪聖王（統治世界的理想君主）、不再貪戀成為帝釋天主（天界之主）、不再貪戀成為大梵天王（色界之主）。

【English Translation】 English version: Why is that? This Bodhisattva Mahasattva, because of understanding through wisdom, has no attachment in mind; because of understanding through mindfulness, has no attachment in mind; because of understanding through insight, has no attachment in mind; because of understanding through aspiration, has no attachment in mind; because of understanding through superior wisdom, has no attachment in mind; because of understanding through awakening, has no attachment in mind; because of severing the habitual tendencies and all latent afflictions (kleshas) that give rise to coarse and rough defilements, being free from impurities, pure and radiant, without any faults, clearly understanding all dharmas, and being extremely capable of deeply understanding the differences in the mental activities of all sentient beings, therefore, the mind has no attachment. Shariputra, regarding such a practice of deeply understanding the minds and wisdom of sentient beings, this is called the Bodhisattva Mahasattva attaining the perfection of the karma of the knowledge of others' minds. Furthermore, Shariputra! What is called the Bodhisattva Mahasattva's knowledge of past lives (Purva-nivasânusmriti) and the perfection of the karma of his correct practice of wisdom? Shariputra! Such a Bodhisattva Mahasattva possesses immeasurable kinds of knowledge of past lives regarding all sentient beings in all the worlds of the ten directions without exception. Whether it is one day, two days, three, four, or five days, or ten, twenty, up to fifty days, a hundred lives, a thousand lives, a hundred thousand lives, immeasurable hundreds of thousands of lives, up to a hundred kalpas of formation and destruction (cosmic cycles), a thousand kalpas of formation and destruction, a hundred thousand kalpas of formation and destruction, immeasurable hundreds of thousands of kalpas of formation and destruction, all sentient beings in their past lives, their names, their clans, their surnames, their appearances, their shapes, their dwelling places, their food, their duration of life, their sufferings and joys, their births and deaths, and their life spans, that they died there and were born here, all are completely known. Moreover, he knows that this knowledge of past lives is not of one kind for himself and all sentient beings. This knowledge of past lives is not of one kind for his own past and the past of other individuals (pudgalas). Furthermore, he knows the power of his own past roots of goodness and the power of others' past roots of goodness, and he knows that his own roots of goodness mature into Bodhi (enlightenment), causing other sentient beings to remember their roots of goodness and generate the Bodhi mind, and he knows that the causes of past suffering and joy are all in accordance with impermanence, suffering, and no-self, etc. Since they are in accordance with impermanence, suffering, and no-self, etc., they no longer crave forms, no longer crave enjoyment, no longer crave family, no longer crave wealth, no longer crave to be a Chakravartin (ideal world ruler), no longer crave to be the lord of the Devas (Indra), no longer crave to be the Great Brahma King (ruler of the form realm).

不樂為護世天王，一切生處自在王位及諸欲樂皆不愛樂。彼正思惟：『是處不為成熟有情而受輪迴。』彼唯隨順無常苦無我等往昔諸煩惱行之所招集，極生追悔起大厭離。及現在事諸不善業乃至命根，厭不復作。往昔善根令于阿耨多羅三藐三菩提根廣大成熟，又能積集現在善根，除滅一切險難境界，成熟佛法僧種子，相續不斷成熟一切智智正念緣力。又此正念，以自加持、法界加持，不傾動故而無所嬈，成熟定業亦無嬈惱。于奢摩他，以自加持心無迷亂，于毗缽舍那而為攝受。以現量智無怯弱故，以正憶念無忘失故，受大快樂。積集諸行不由他悟，積集行故趣于彼岸一切能到。積集行故，以正念緣力，過去現在無忘失法，此說是名菩薩摩訶薩宿住念通智業圓滿。

「複次舍利子！云何菩薩摩訶薩于神境通及彼正行智業圓滿？舍利子！此菩薩摩訶薩斷除諸行而能具足修習欲神足定，斷除諸行具足修習勤勇神足定，斷除諸行具足修習心神足定，斷除諸行具足修習觀神足定。彼欲、勤、心、觀攝受諸法而能修習成出離故。又此四神足數數修習，即于現前獲神境通而得受用彼無量種神通變化。又此神變而常觀矚一切有情，一一神變皆能調伏一切有情。又此神變普能顯現，若身若力或復加持。又彼如是一一身相，能往調伏

【現代漢語翻譯】現代漢語譯本：不以成為護世天王為樂，對於一切出生之處的自在王位以及各種慾望享樂都不愛戀。他正確地思考：『這個地方不是爲了成熟有情眾生而承受輪迴。』他只是順應無常、苦、無我等過去各種煩惱行為所招致的果報，極度後悔，產生巨大的厭離心。對於現在所做的不善業，乃至危及生命的事情，都厭惡而不願再做。過去的善根使他在阿耨多羅三藐三菩提（無上正等正覺）的根基上得到廣泛的成熟，又能積累現在的善根，消除一切危險艱難的境界，成熟佛法僧的種子，相續不斷地成熟一切智智（佛的智慧）的正念緣力。而且這種正念，以自身的加持、法界的加持，不會動搖而無所擾亂，成熟的定業也不會受到擾亂。在奢摩他（止）方面，以自身的加持使心不迷亂；在毗缽舍那（觀）方面，能夠攝受。因為有現量智（直接的智慧）而沒有怯懦，因為有正確的憶念而沒有忘失，所以能享受巨大的快樂。積累各種修行，不需他人開悟，因為積累了修行，所以能到達彼岸，一切都能到達。因為積累了修行，以正念的緣力，過去現在都不會忘失佛法，這被稱為菩薩摩訶薩（大菩薩）宿住念通智業圓滿。其次，舍利子（佛陀的十大弟子之一）！菩薩摩訶薩如何才能在神境通（神通）及其正行智業上圓滿呢？舍利子！這位菩薩摩訶薩斷除各種行為，能夠圓滿修習欲神足定（以願力為基礎的神通禪定），斷除各種行為，圓滿修習勤勇神足定（以精進為基礎的神通禪定），斷除各種行為，圓滿修習心神足定（以心念為基礎的神通禪定），斷除各種行為，圓滿修習觀神足定（以觀察為基礎的神通禪定）。他以欲、勤、心、觀來攝受各種法，從而能夠修習成就出離。而且這四種神足數數修習，就能在當下獲得神境通，並能受用那無量的神通變化。而且這種神通變化常常觀察一切有情眾生，每一種神通變化都能調伏一切有情眾生。而且這種神通變化普遍能夠顯現，無論是身體、力量還是加持。而且他這樣每一個身相，都能前往調伏。

【English Translation】 English version: He does not delight in being a protector of the world, nor does he love the sovereign power and all the pleasures of desire in all places of birth. He correctly contemplates: 『This place is not where one undergoes rebirth for the sake of maturing sentient beings.』 He only follows the consequences of past afflictive actions, such as impermanence, suffering, and no-self, which cause him extreme remorse and great aversion. He detests and will not repeat the unwholesome actions he does now, even those that threaten his life. His past roots of goodness enable the roots of Anuttara-samyak-sambodhi (supreme perfect enlightenment) to mature greatly, and he can also accumulate present roots of goodness, eliminate all dangerous and difficult realms, mature the seeds of the Buddha, Dharma, and Sangha, and continuously mature the power of right mindfulness as a condition for all-knowing wisdom. Moreover, this right mindfulness, through its own blessing and the blessing of the Dharma realm, is unshakeable and undisturbed, and the fixed karma that is maturing is also undisturbed. In Śamatha (calm abiding), through its own blessing, the mind is not confused; in Vipaśyanā (insight), it is able to embrace. Because of direct wisdom, there is no timidity; because of right recollection, there is no forgetfulness, and thus he experiences great joy. He accumulates practices without needing others to awaken him; because he accumulates practices, he reaches the other shore, and is able to reach everything. Because he accumulates practices, through the power of right mindfulness as a condition, he does not forget the Dharma in the past or present. This is called the perfection of the Bodhisattva Mahāsattva』s (great Bodhisattva) power of remembering past lives. Furthermore, Shariputra (one of the Buddha's ten great disciples)! How does a Bodhisattva Mahāsattva perfect the power of psychic abilities and the wisdom of their correct practice? Shariputra! This Bodhisattva Mahāsattva, by eliminating all actions, is able to fully cultivate the samadhi of psychic power based on desire (chanda-riddhi-pāda), by eliminating all actions, he fully cultivates the samadhi of psychic power based on diligence (vīrya-riddhi-pāda), by eliminating all actions, he fully cultivates the samadhi of psychic power based on mind (citta-riddhi-pāda), and by eliminating all actions, he fully cultivates the samadhi of psychic power based on contemplation (mīmāṃsā-riddhi-pāda). He embraces all dharmas with desire, diligence, mind, and contemplation, and thus is able to cultivate and achieve liberation. Moreover, by repeatedly cultivating these four psychic powers, he immediately obtains psychic abilities and is able to utilize those immeasurable kinds of magical transformations. Furthermore, these magical transformations constantly observe all sentient beings, and each magical transformation is able to subdue all sentient beings. Moreover, these magical transformations are universally able to manifest, whether in body, power, or blessing. And each of his forms is able to go and subdue.

諸有情類。又彼如是一一身相，復能顯現或佛身相、或緣覺身相、或聲聞身相、或帝釋天身相、或大梵王身相、或護世天身相、或轉輪王身相。又彼所現一一身相而復顯現如是身相，能往調伏一切有情，及能𢤱悷諸傍生類。又彼所現如是身相，為諸有情演說正法。又復能現如是勢力，普為摧伏一切有情極重瞋慢，謂大壯士力，乃至四分那羅延力，乃至半那羅延力，乃至那羅延力，乃至如是諸力：以手二指舉須彌山高六十百千庾繕那，又擲彼山遠八萬四千庾繕那，譬如舉一庵摩羅果從此擲置他方世界，而神境通菩薩摩訶薩力都無動作。又能以三千大千世界，如是廣大下從水際至色究竟天，其間有情置於掌中住經劫數，一切道行普能顯現。而菩薩摩訶薩為彼慢過慢極重忿怒諸有情類，成就力能可伏慢過慢忿怒等而為說法。又依彼神足得加持智。于加持智，即得如是諸加持法：或以加持大海為牛跡量，復以牛跡為大海量；又或時加持火聚為彼水聚，復以加持水聚而為火聚。以要言之，于上中下法一切互相加持。亦復獲得如是成就，世間所有天人魔梵、沙門婆羅門諸有來者，皆無有能振動變易及能出沒。又復世間，此加持法無有共者，唯佛世尊能有是故。又以工巧加持緣力，為彼慢過慢極重忿怒諸有情類，廣說妙法極令歡喜。

【現代漢語翻譯】現代漢語譯本：所有有情眾生，他們的每一個身相，又能顯現為佛的身相、緣覺（辟支佛）的身相、聲聞（阿羅漢）的身相、帝釋天（忉利天主）的身相、大梵天王的身相、護世天（四大天王）的身相、轉輪聖王的身相。而且，他們所顯現的每一個身相，又能進一步顯現出這樣的身相，能夠前往調伏一切有情，以及能夠馴服那些桀驁不馴的傍生（畜生）之類。他們所顯現的這些身相，為有情眾生演說正法。他們還能展現出這樣的力量，普遍地摧伏一切有情極重的嗔恨和傲慢，比如大壯士的力量，乃至四分那羅延（一種大力士）的力量，乃至半那羅延的力量，乃至那羅延的力量，乃至像這樣的各種力量：用兩根手指舉起須彌山（佛教中的聖山），高六十百千由旬（古印度長度單位），然後將那座山投擲到八萬四千由旬之外，就像舉起一個庵摩羅果（一種水果）從這裡扔到其他世界一樣，而擁有神通的菩薩摩訶薩的力量卻絲毫沒有動搖。他們還能將三千大千世界（佛教宇宙觀中的最大世界），如此廣闊，下至水際，上至色究竟天（色界最高天），其間的所有有情都放在手掌中，停留無數劫，一切修行之道都能普遍顯現。而菩薩摩訶薩爲了那些傲慢過分、極度憤怒的有情眾生，成就了能夠降伏傲慢、過分傲慢和憤怒等的力量，併爲他們說法。他們還依靠神通力獲得加持的智慧。在加持的智慧中，他們立即獲得這樣的加持之法：或者加持大海使其變為牛蹄印的大小，又或者加持牛蹄印使其變為大海的大小；又或者有時加持火堆使其變為水堆，又或者加持水堆使其變為火堆。總而言之，對於上、中、下的一切法，都能互相加持。他們還獲得這樣的成就，世間所有的天人、魔、梵天、沙門、婆羅門等前來的人，都無法動搖、改變他們，也無法讓他們出現或消失。而且，世間這種加持之法是獨一無二的，只有佛世尊才能擁有。他們還以巧妙的加持因緣之力，為那些傲慢過分、極度憤怒的有情眾生，廣泛宣說微妙的佛法，使他們極其歡喜。 English version: All sentient beings, each of their forms, can also manifest as the form of a Buddha, the form of a Pratyekabuddha (a solitary enlightened one), the form of a Sravaka (an Arhat), the form of Indra (the lord of the Trayastrimsa heaven), the form of a Great Brahma King, the form of a Lokapala (Guardian of the World), or the form of a Chakravartin (a universal monarch). Moreover, each form they manifest can further manifest such forms that can go to tame all sentient beings and subdue those unruly beings such as animals. These forms they manifest preach the Dharma to sentient beings. They can also manifest such power to universally subdue the extreme anger and arrogance of all sentient beings, such as the strength of a great warrior, even the strength of a quarter Narayana (a powerful being), even the strength of half Narayana, even the strength of Narayana, and even such various strengths: lifting Mount Sumeru (a sacred mountain in Buddhism) with two fingers, sixty hundred thousand yojanas (an ancient Indian unit of length) high, and then throwing that mountain eighty-four thousand yojanas away, just like lifting an Amalaka fruit (a type of fruit) and throwing it from here to another world, while the power of a Bodhisattva Mahasattva with supernatural powers remains completely unmoved. They can also place all sentient beings within the three thousand great thousand worlds (the largest world in Buddhist cosmology), so vast, from the water's edge below to the Akanistha heaven (the highest heaven in the realm of form), in the palm of their hand, and they can stay there for countless kalpas, and all paths of practice can be universally manifested. And the Bodhisattva Mahasattvas, for those sentient beings who are excessively arrogant and extremely angry, achieve the power to subdue arrogance, excessive arrogance, and anger, and preach the Dharma to them. They also rely on their supernatural powers to obtain the wisdom of blessings. In the wisdom of blessings, they immediately obtain such methods of blessings: either blessing the ocean to be the size of a cow's footprint, or blessing a cow's footprint to be the size of the ocean; or sometimes blessing a pile of fire to be a pile of water, or blessing a pile of water to be a pile of fire. In short, all dharmas, whether superior, middle, or inferior, can be blessed mutually. They also achieve such accomplishments that all beings in the world, including gods, humans, demons, Brahmas, Sramanas, and Brahmins, who come, cannot shake, change, or make them appear or disappear. Moreover, this method of blessing in the world is unique, and only the World Honored One, the Buddha, can possess it. They also use the power of skillful blessings to widely preach the wonderful Dharma to those sentient beings who are excessively arrogant and extremely angry, making them extremely joyful.

【English Translation】 All sentient beings, each of their forms, can also manifest as the form of a Buddha, the form of a Pratyekabuddha (a solitary enlightened one), the form of a Sravaka (an Arhat), the form of Indra (the lord of the Trayastrimsa heaven), the form of a Great Brahma King, the form of a Lokapala (Guardian of the World), or the form of a Chakravartin (a universal monarch). Moreover, each form they manifest can further manifest such forms that can go to tame all sentient beings and subdue those unruly beings such as animals. These forms they manifest preach the Dharma to sentient beings. They can also manifest such power to universally subdue the extreme anger and arrogance of all sentient beings, such as the strength of a great warrior, even the strength of a quarter Narayana (a powerful being), even the strength of half Narayana, even the strength of Narayana, and even such various strengths: lifting Mount Sumeru (a sacred mountain in Buddhism) with two fingers, sixty hundred thousand yojanas (an ancient Indian unit of length) high, and then throwing that mountain eighty-four thousand yojanas away, just like lifting an Amalaka fruit (a type of fruit) and throwing it from here to another world, while the power of a Bodhisattva Mahasattva with supernatural powers remains completely unmoved. They can also place all sentient beings within the three thousand great thousand worlds (the largest world in Buddhist cosmology), so vast, from the water's edge below to the Akanistha heaven (the highest heaven in the realm of form), in the palm of their hand, and they can stay there for countless kalpas, and all paths of practice can be universally manifested. And the Bodhisattva Mahasattvas, for those sentient beings who are excessively arrogant and extremely angry, achieve the power to subdue arrogance, excessive arrogance, and anger, and preach the Dharma to them. They also rely on their supernatural powers to obtain the wisdom of blessings. In the wisdom of blessings, they immediately obtain such methods of blessings: either blessing the ocean to be the size of a cow's footprint, or blessing a cow's footprint to be the size of the ocean; or sometimes blessing a pile of fire to be a pile of water, or blessing a pile of water to be a pile of fire. In short, all dharmas, whether superior, middle, or inferior, can be blessed mutually. They also achieve such accomplishments that all beings in the world, including gods, humans, demons, Brahmas, Sramanas, and Brahmins, who come, cannot shake, change, or make them appear or disappear. Moreover, this method of blessing in the world is unique, and only the World Honored One, the Buddha, can possess it. They also use the power of skillful blessings to widely preach the wonderful Dharma to those sentient beings who are excessively arrogant and extremely angry, making them extremely joyful.

又彼修神足者，于魔境界天魔眷屬及諸煩惱而無墮滅、超越自在，于佛境界而能入解。于諸有情，乃至少分無有損害，一切善根相應隨順。此說是名菩薩摩訶薩于神境通智業圓滿。

「舍利子！又云何名為菩薩摩訶薩神通？復何名智？以彼天眼正觀色相，此說名為神通。彼幻法智不作正行，此說名智。又舍利子！若於一切有情實有所聞，此說名為神通。而於前際過失俱不可得，此說名智。又舍利子！若彼了知一切心行，此說名為神通。於心滅智不滅正行，此說名智。又舍利子！而於前際念彼無礙，此說名為神通。若於三世智都無礙，此說名智。又舍利子，於一切剎土隨意往來，此說名為神通。于虛空剎土智都無礙，此說名智。又舍利子！立法分位，此說名為神通。於法觀察，此說名智。又舍利子！于諸世間善巧化導，此說名為神通。于諸世間都無繫著，此說名智。又舍利子！出過一切釋梵護世，此說名為神通。出過一切聲聞緣覺，此說名智。

「複次舍利子！如是所說，是名神通智業圓滿。又舍利子！所有煩惱散亂，菩薩摩訶薩定分行心及加持智，乃至一切有情染心散亂，及菩薩摩訶薩定分行等，應知積集。舍利子！此菩薩摩訶薩普遍積集而得安住，此說名為三摩呬多。又此一切有情，是名三摩呬多。心

【現代漢語翻譯】現代漢語譯本此外，那些修習神足通的菩薩，對於魔的境界、天魔的眷屬以及各種煩惱，不會墮落、毀滅，能夠超越自在，對於佛的境界能夠進入理解。對於一切有情眾生，乃至最微小的部分也不會有任何損害，一切善根都與之相應隨順。這被稱為菩薩摩訶薩在神境通智方面的修行圓滿。『舍利子（佛陀的十大弟子之一，以智慧著稱）！又如何稱之為菩薩摩訶薩的神通？又如何稱之為智？』以天眼（能見六道眾生及一切事物的天眼）正確觀察色相，這被稱為神通。以幻法智（洞察事物如幻的智慧）不執著于表象，這被稱為智。『又舍利子！如果對於一切有情眾生所聽聞的事情都真實瞭解，這被稱為神通。而對於過去所犯的過失不再執著，這被稱為智。』『又舍利子！如果能夠了知一切眾生的心念活動，這被稱為神通。對於心念的止息，不執著于止息本身，這被稱為智。』『又舍利子！如果對於過去所經歷的事情能夠無礙地憶念，這被稱為神通。如果對於過去、現在、未來三世的智慧都無所障礙，這被稱為智。』『又舍利子！如果能夠隨意往來於一切佛土，這被稱為神通。如果對於虛空和佛土的智慧都無所障礙，這被稱為智。』『又舍利子！如果能夠建立佛法的分位，這被稱為神通。如果能夠觀察佛法的真諦，這被稱為智。』『又舍利子！如果能夠善巧地教化引導世間眾生，這被稱為神通。如果對於世間的一切都不執著，這被稱為智。』『又舍利子！如果能夠超越一切帝釋天（忉利天之主）、梵天（色界初禪天之主）和護世天神，這被稱為神通。如果能夠超越一切聲聞（聽聞佛法而修行的弟子）和緣覺（不依佛陀教導，自行悟道的修行者），這被稱為智。』『再者，舍利子！像這樣所說的，就稱為神通智業圓滿。』『又舍利子！所有煩惱散亂，菩薩摩訶薩通過禪定分行心和加持智，乃至一切有情眾生的染污心和散亂心，以及菩薩摩訶薩的禪定分行等，都應當知道是積集而成的。舍利子！這位菩薩摩訶薩普遍積集而得以安住，這被稱為三摩呬多（心定）。』『又這一切有情眾生，也稱為三摩呬多（心定）。』

【English Translation】 English version Furthermore, those Bodhisattvas who cultivate the powers of spiritual feet (divine powers of movement), regarding the realms of Mara (the demon), the retinue of heavenly demons, and all afflictions, do not fall into destruction, but transcend freely, and are able to enter into understanding of the Buddha's realm. Towards all sentient beings, they do not cause even the slightest harm, and all good roots are in accordance and compliance with them. This is said to be the Bodhisattva Mahasattva's perfection in the work of spiritual powers and wisdom. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Furthermore, what is called the Bodhisattva Mahasattva's spiritual power? And what is called wisdom? When one correctly observes forms with the divine eye (the heavenly eye that can see all beings in the six realms and all things), this is called spiritual power. When one does not cling to the correct practice with the wisdom of illusory phenomena (the wisdom that sees things as illusory), this is called wisdom. 'Furthermore, Shariputra! If one truly understands everything that is heard from all sentient beings, this is called spiritual power. And if one does not cling to past mistakes, this is called wisdom.' 'Furthermore, Shariputra! If one knows all the thoughts of all beings, this is called spiritual power. If one does not cling to the cessation of thoughts, this is called wisdom.' 'Furthermore, Shariputra! If one can remember past experiences without hindrance, this is called spiritual power. If one's wisdom is unhindered in the three times (past, present, and future), this is called wisdom.' 'Furthermore, Shariputra! If one can freely travel to all Buddha lands, this is called spiritual power. If one's wisdom is unhindered in space and Buddha lands, this is called wisdom.' 'Furthermore, Shariputra! If one can establish the divisions of the Dharma, this is called spiritual power. If one can observe the true meaning of the Dharma, this is called wisdom.' 'Furthermore, Shariputra! If one can skillfully teach and guide sentient beings in the world, this is called spiritual power. If one does not cling to anything in the world, this is called wisdom.' 'Furthermore, Shariputra! If one transcends all Indra (the lord of the Trayastrimsa heaven), Brahma (the lord of the first dhyana heaven in the realm of form), and the guardian deities of the world, this is called spiritual power. If one transcends all Sravakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), this is called wisdom.' 'Furthermore, Shariputra! What has been said in this way is called the perfection of the work of spiritual powers and wisdom.' 'Furthermore, Shariputra! All afflictions and distractions, the Bodhisattva Mahasattva, through the mind of meditative practice and the wisdom of empowerment, and even the defiled and distracted minds of all sentient beings, as well as the Bodhisattva Mahasattva's meditative practice, should be known as accumulations. Shariputra! This Bodhisattva Mahasattva universally accumulates and attains abiding, this is called Samahita (mind in concentration).' 'And all these sentient beings are also called Samahita (mind in concentration).'

常平等，是名三摩呬多。意常平等，是名三摩呬多。善巧平等，是名三摩呬多。意中極深平等，是名三摩呬多。佈施平等，是名三摩呬多。持戒平等，是名三摩呬多。忍辱平等，是名三摩呬多。精進平等，是名三摩呬多。禪定平等，是名三摩呬多。勝慧平等，是名三摩呬多。彼一切法平等，是名三摩呬多。若於一切法平等，即一切有情平等及一切菩提平等，如是普遍入解，此說名為三摩缽那。又若普遍入解諸法如虛空等，此說名為三摩缽那。又若普遍平等入解無相無愿無積集行，此說名為三摩缽那。又若普遍入解諸法音聲，此說名為三摩缽那。又於一切饒益不饒益等處，心平等如地、心平等如水、心平等如火、心平等如風、心平等如空，高離掉舉、下無昏沉而善安住，一切道行而得不動，名三摩呬多。于道行自體而無分別，名三摩缽那。雖言辭充滿無口過失，無高無下亦無動亂，相應順成一切世間法義時分，然於世間八法而能超越，一切煩惱悉無所著，遠離憒鬧尋伺境界，如是法行名三摩呬多。又於一切世間工巧造作悉能顯現，于彼事相亦不棄捨。而菩薩摩訶薩于禪定波羅蜜多平等入解，而復出生智慧方便，不為大悲心緣之所隨縛，觀察有情平等入解，方便寂靜極寂靜等，是名智慧。令佛智慧不現在前，是名方便。又

【現代漢語翻譯】現代漢語譯本常保持平等，這被稱為三摩呬多（Samahita，意為平等、等持）。意念常保持平等，這被稱為三摩呬多。善巧地保持平等，這被稱為三摩呬多。意念中達到極深的平等，這被稱為三摩呬多。佈施時保持平等，這被稱為三摩呬多。持戒時保持平等，這被稱為三摩呬多。忍辱時保持平等，這被稱為三摩呬多。精進時保持平等，這被稱為三摩呬多。禪定時保持平等，這被稱為三摩呬多。勝慧時保持平等，這被稱為三摩呬多。對一切法都保持平等，這被稱為三摩呬多。如果對一切法都保持平等，那麼對一切有情眾生也平等，對一切菩提（Bodhi，意為覺悟）也平等，像這樣普遍地深入理解，這被稱為三摩缽那（Samapanna，意為成就、圓滿）。又如果普遍地深入理解諸法如同虛空一樣，這被稱為三摩缽那。又如果普遍平等地深入理解無相、無愿、無積集之行，這被稱為三摩缽那。又如果普遍地深入理解諸法的音聲，這被稱為三摩缽那。又在一切饒益或不饒益等情況下，心平等如大地、心平等如水、心平等如火、心平等如風、心平等如虛空，高時不掉舉、低時不昏沉而能善安住，在一切道行中都能保持不動搖，這被稱為三摩呬多。在道行本身而不作分別，這被稱為三摩缽那。雖然言辭充滿而沒有口過失，沒有高低起伏也沒有動亂，相應順應成就一切世間法義時分，然而對於世間的八法（指利、衰、毀、譽、稱、譏、苦、樂）能夠超越，一切煩惱都無所執著，遠離喧鬧和尋伺的境界，這樣的修行被稱為三摩呬多。又對於一切世間的工巧造作都能顯現，對於這些事相也不捨棄。而菩薩摩訶薩（Bodhisattva Mahasattva，意為大菩薩）在禪定波羅蜜多（Dhyana Paramita，意為禪定到彼岸）中平等地深入理解，並且出生智慧方便，不被大悲心的因緣所束縛，觀察有情眾生平等地深入理解，方便寂靜和極寂靜等，這被稱為智慧。令佛的智慧不立即顯現，這被稱為方便。又

【English Translation】 English version Constantly maintaining equanimity, this is called Samahita (equanimity, composure). Constantly maintaining equanimity in mind, this is called Samahita. Skillfully maintaining equanimity, this is called Samahita. Achieving profound equanimity in mind, this is called Samahita. Maintaining equanimity in giving, this is called Samahita. Maintaining equanimity in observing precepts, this is called Samahita. Maintaining equanimity in patience, this is called Samahita. Maintaining equanimity in diligence, this is called Samahita. Maintaining equanimity in meditation, this is called Samahita. Maintaining equanimity in superior wisdom, this is called Samahita. Maintaining equanimity in all dharmas, this is called Samahita. If one maintains equanimity in all dharmas, then one is also equal towards all sentient beings and equal towards all Bodhi (enlightenment); understanding this universally is called Samapanna (accomplishment, perfection). Furthermore, if one universally understands all dharmas as being like space, this is called Samapanna. Furthermore, if one universally and equally understands the practice of no-form, no-desire, and no-accumulation, this is called Samapanna. Furthermore, if one universally understands the sounds of all dharmas, this is called Samapanna. Furthermore, in all situations of benefit or non-benefit, the mind is as equal as the earth, the mind is as equal as water, the mind is as equal as fire, the mind is as equal as wind, the mind is as equal as space; not agitated when high, not dull when low, but well-abiding, and remaining unmoving in all paths of practice, this is called Samahita. Not making distinctions in the path of practice itself, this is called Samapanna. Although speech is full and without verbal faults, without ups and downs, and without agitation, corresponding and conforming to all worldly dharmas and their meanings, yet one can transcend the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), without attachment to all afflictions, and far from the realm of noise and seeking; such practice is called Samahita. Furthermore, one can manifest all worldly skillful crafts, and not abandon these appearances. And the Bodhisattva Mahasattva (great Bodhisattva) equally understands the Paramita (perfection) of Dhyana (meditation), and gives rise to wisdom and skillful means, not bound by the conditions of great compassion, observing sentient beings with equal understanding, and the skillful means of tranquility and extreme tranquility, this is called wisdom. Causing the wisdom of the Buddha not to immediately manifest, this is called skillful means. Furthermore,

若平等入解諸法不為隨縛，是名智慧。又一切法都無取捨，是名方便。于彼法界無計度念，是名智慧。若於佛身平等入解、不生現前作證，是名方便。于彼法身念無所住，是名智慧。若於佛聲相平等入解、于妙梵音具足領悟，是為方便。又復思念法無可說，是為智慧。又于金剛心時平等入解而能極勝安住，是為方便。于彼正念念無散亂，是為智慧。又于往昔愿是平等入解而能成熟有情極勝安住，是為方便。於一切有情念無實我，是為智慧。念彼善根證無所證，是為方便。又念彼無根及無住著，是為智慧。又于佛剎平等入解而使現前清凈，是為方便。念彼剎土如虛空等，是為智慧。又念于菩提道場平等入解而使現前莊嚴，是為方便。又念彼止息或諸染法，是為智慧。若於轉法輪中平等入解而能普應機緣，是為方便。又念彼轉無所轉，是為智慧。乃至菩提分行平等入解而能現前舍離，是為方便。乃至念彼於一切法而非相應及諸隨惑，以如來智慧禪定妙樂無諸熱惱，于相無相一切攀緣降伏悉皆了知。彼一切菩薩摩訶薩定非定位，以善出離、如是相應，是為智慧。而諸菩薩摩訶薩獲得無盡禪定波羅蜜多，諸有魔事皆不得便，得善安住諸佛法器。舍利子！如是所說智慧、方便，彼菩薩摩訶薩于禪定波羅蜜多而能出離。

佛

【現代漢語翻譯】現代漢語譯本若能平等地理解諸法而不被束縛，這稱為智慧。又，對一切法都不執著取捨，這稱為方便。對於法界不作任何計度思量，這稱為智慧。若能平等地理解佛身，而不生起當下證悟的執著，這稱為方便。對於法身，念頭無所停留，這稱為智慧。若能平等地理解佛的聲音和形象，並能完全領悟微妙的梵音，這稱為方便。又，思念法是不可言說的，這稱為智慧。又，在金剛心時能平等地理解並能達到最殊勝的安住，這稱為方便。對於正念，念頭不散亂，這稱為智慧。又，對於往昔的願力能平等地理解，並能成熟有情，達到最殊勝的安住，這稱為方便。對於一切有情，念頭中沒有真實的『我』，這稱為智慧。念及善根，證悟到無所證，這稱為方便。又，念及善根無根基且無所執著，這稱為智慧。又，對於佛剎能平等地理解並使其顯現清凈，這稱為方便。念及佛剎如虛空一般，這稱為智慧。又，念及菩提道場能平等地理解並使其顯現莊嚴，這稱為方便。又，念及止息或各種染污之法，這稱為智慧。若能平等地理解轉法輪，並能普遍地適應各種機緣，這稱為方便。又，念及轉法輪是無所轉的，這稱為智慧。乃至對於菩提分行能平等地理解並能當下舍離，這稱為方便。乃至念及對於一切法既不相應也不隨順煩惱，以如來的智慧、禪定和妙樂，沒有各種熱惱，對於有相和無相的一切攀緣都能降伏並完全了知。這些菩薩摩訶薩的禪定並非固定不變，而是以善巧的出離與之相應，這稱為智慧。而這些菩薩摩訶薩獲得了無盡的禪定波羅蜜多（到達彼岸的禪定），一切魔事都不能得逞，能善安住于諸佛的法器。舍利子！如上所說的智慧和方便，這些菩薩摩訶薩能通過禪定波羅蜜多而獲得解脫。佛

【English Translation】 English version If one can equally understand all dharmas without being bound by them, this is called wisdom. Furthermore, to have no attachment to taking or rejecting any dharma, this is called skillful means. To have no conceptual thoughts about the realm of dharmas, this is called wisdom. If one can equally understand the Buddha's body without giving rise to the attachment of immediate realization, this is called skillful means. Regarding the Dharmakaya (Buddha's body of truth), the mind does not dwell anywhere, this is called wisdom. If one can equally understand the Buddha's voice and form, and fully comprehend the subtle Brahma sound, this is called skillful means. Moreover, to contemplate that dharma is inexpressible, this is called wisdom. Furthermore, at the time of the Vajra mind (diamond mind), to equally understand and be able to attain the most supreme abiding, this is called skillful means. Regarding right mindfulness, the mind is not scattered, this is called wisdom. Furthermore, regarding past vows, to equally understand and be able to mature sentient beings, attaining the most supreme abiding, this is called skillful means. Regarding all sentient beings, the mind has no real 'self', this is called wisdom. Contemplating good roots, realizing there is nothing to realize, this is called skillful means. Moreover, contemplating that good roots have no foundation and no attachment, this is called wisdom. Furthermore, regarding the Buddha-lands, to equally understand and make them appear pure, this is called skillful means. Contemplating that the Buddha-lands are like empty space, this is called wisdom. Furthermore, contemplating the Bodhi-mandala (place of enlightenment), to equally understand and make it appear adorned, this is called skillful means. Moreover, contemplating the cessation or various defiled dharmas, this is called wisdom. If one can equally understand the turning of the Dharma wheel and universally adapt to various opportunities, this is called skillful means. Moreover, contemplating that the turning of the Dharma wheel is without turning, this is called wisdom. Even regarding the practices of the Bodhi-angas (factors of enlightenment), to equally understand and be able to immediately relinquish, this is called skillful means. Even contemplating that regarding all dharmas, there is neither correspondence nor following of afflictions, with the Tathagata's (Buddha's) wisdom, samadhi (meditative absorption), and wonderful bliss, without various torments, all clinging to form and formlessness can be subdued and completely understood. The samadhi of these Bodhisattva Mahasattvas (great beings) is not fixed, but rather corresponds with skillful liberation, this is called wisdom. And these Bodhisattva Mahasattvas obtain the endless samadhi paramita (perfection of meditative absorption), all demonic events cannot succeed, and they can abide well in the Dharma vessels of all Buddhas. Shariputra! As has been said about wisdom and skillful means, these Bodhisattva Mahasattvas can attain liberation through the samadhi paramita. Buddha

說大乘菩薩藏正法經卷第三十二大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十三

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯禪定波羅蜜多品第十之三

「複次舍利子！菩薩摩訶薩得不退轉神通，或以意想、或以事業，皆是所作遊戲神通。復于處處廣大安住現諸所作。彼有所作，神通智力世間最上。于所作事雖具諸相，善能抉擇而復現證世出世間第一之法。菩薩神通示無盡相，猶若虛空遍一切處。菩薩神通現一切相色無色等，復能隨順入一切聲，然於前際音聲平等。菩薩神通觀察一切有情心行，于其體性隨緣顯現，于諸劫中隨其思念，前際后際無有間斷。一切唯現神境變化，決定現前無別行相。菩薩神通達漏盡智，觀時分已而無超越，勝出世間抉擇諸法，所有一切聲聞緣覺之所難測。菩薩神通其義甚深，懾壞群魔制伏外道，于菩提場而能總持一切佛法、志求正覺。隨其種類轉正法輪，而善調伏一切有情，至灌頂位得法自在。

「舍利子！此不退轉神通菩薩摩訶薩，所作事業悉無我慢，其心清凈正善調伏光潔自在，離諸染欲及隨煩惱，微妙寂靜，所有善業而悉成就。于禪定解脫三摩地三摩缽底起正思惟

【現代漢語翻譯】現代漢語譯本《佛說大乘菩薩藏正法經》卷第三十三西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯禪定波羅蜜多品第十之三『再者，舍利子（佛陀弟子，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）獲得不退轉的神通，無論是通過意念想像，還是通過實際行動，都只是他們所展現的遊戲神通。他們在各個地方都能廣大安住，顯現各種作為。他們的作為，其神通智慧之力在世間最為殊勝。對於所做的事情，雖然具備各種表象，但他們善於辨別抉擇，並能親自證悟世間和出世間最上乘的法。菩薩的神通展現出無盡的形態，就像虛空一樣遍佈一切處。菩薩的神通能顯現一切形態，包括有色和無色等，又能隨順進入一切聲音，然而對於過去的聲音保持平等。菩薩的神通能觀察一切有情（眾生）的心行，根據他們的體性隨緣顯現，在各個劫（極長的時間單位）中，隨著他們的思念，過去和未來都沒有間斷。一切都只是顯現神境的變化，確定無疑地展現，沒有其他行為的表象。菩薩的神通通達漏盡智（斷絕煩惱的智慧），觀察時機而不會超越，勝過世間，能辨別抉擇各種法，所有一切聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）都難以測度。菩薩的神通其意義非常深遠，能懾服破壞魔眾，制伏外道，在菩提場（覺悟之地）能夠總持一切佛法，志求正覺（真正的覺悟）。他們能根據眾生的種類轉動正法輪（佛法的教義），善於調伏一切有情，達到灌頂位（象徵獲得最高成就），得到法的自在。『舍利子！這位不退轉神通的菩薩摩訶薩，所做的事業都沒有我慢之心，他們的心清凈、正直、善於調伏、光明自在，遠離各種染欲和隨煩惱，微妙寂靜，所有善業都能成就。他們能在禪定、解脫、三摩地（專注的狀態）、三摩缽底（等至的狀態）中生起正確的思惟。

【English Translation】 English version The Sutra of the Great Vehicle Bodhisattva Pitaka of the True Dharma, Volume Thirty-Three Translated by the Tripitaka Master of the Western Heaven, Yinqing Guanglu Dafu, Shi Guanglu Qing, Cijue Chuanfan, and the Purple-Robed Shramana Chen Fahu, etc., under Imperial Decree. Chapter Ten, Section Three: The Perfection of Dhyana (Meditation) 『Furthermore, Shariputra (a disciple of the Buddha, known for his wisdom)! The Bodhisattva Mahasattvas (great Bodhisattvas) who have attained irreversible supernatural powers, whether through mental conception or through actions, all these are merely displays of their playful supernatural abilities. They dwell extensively in various places, manifesting various actions. Their actions, their power of supernatural wisdom, are the most supreme in the world. Although their actions possess various appearances, they are skilled in discernment and can personally realize the supreme Dharma of both the mundane and supramundane realms. The supernatural powers of the Bodhisattvas manifest endless forms, like the void, pervading all places. The supernatural powers of the Bodhisattvas can manifest all forms, including those with and without color, and can also enter into all sounds, yet they maintain equanimity regarding past sounds. The supernatural powers of the Bodhisattvas can observe the mental activities of all sentient beings, manifesting according to their nature and conditions. Throughout various kalpas (extremely long periods of time), according to their thoughts, there is no interruption between the past and the future. Everything is merely a manifestation of the transformations of the divine realm, appearing definitively without any other form of action. The supernatural powers of the Bodhisattvas attain the wisdom of the exhaustion of outflows (wisdom that cuts off afflictions), observing the timing without exceeding it, surpassing the world, able to discern and choose all dharmas, which are difficult for all Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) to fathom. The meaning of the supernatural powers of the Bodhisattvas is very profound, capable of subduing and destroying the hordes of demons, controlling the heretics, and in the Bodhi field (place of enlightenment), they can uphold all the Buddha's teachings, aspiring to perfect enlightenment. They can turn the wheel of the true Dharma (the teachings of the Buddha) according to the types of beings, skillfully taming all sentient beings, reaching the position of consecration (symbolizing the attainment of the highest achievement), and obtaining freedom in the Dharma.』『Shariputra! These Bodhisattva Mahasattvas with irreversible supernatural powers, their actions are without arrogance, their minds are pure, upright, well-tamed, bright, and free, far from all defilements and secondary afflictions, subtle and tranquil, and all their virtuous deeds are accomplished. They can generate correct thoughts in dhyana (meditation), liberation, samadhi (state of concentration), and samapatti (state of equanimity).』

，于生死中都無繫縛。所以者何？謂彼生業諸煩惱縛顛倒執著皆悉解脫，是故於生死中都無繫縛，而復不壞大乘、成證一切佛法。然彼佛法，十方諦求了不可得。又一切法皆順佛法，是故佛法即一切法。若一切法如實尋求亦不可得，于算數道及非算數，平等超越無有少分。此說無法亦無非法，若能於法非法遍能了知，是故於此都無住著。又諸法義亦非住著，若著于義非大義利。若復于義非義悉無所住，設見於義而智無礙。若智無礙則無遍計，若無遍計則無有對，若無有對則無所住，若無所住則無間斷，若無間斷則無虛作，若無虛作則無迷亂，若無迷亂則無我我所，若無我我所則無諍論，若無諍論是沙門法。若無諍論是沙門法，則喻彼虛空亦如平掌。若喻虛空亦如平掌，彼則不墮欲界色界及無色界。若一切處而無所墮，則無形色及無顯色亦無分位。若無形色無顯色及無分位，彼則如是隨順覺悟。若能如是隨順覺悟，彼則如是隨所覺悟。云何說此隨順覺悟及所覺悟？謂若了知彼極微法皆不可得，說此是為隨順覺悟及所覺悟。應當於此平等入解，即能成就菩薩摩訶薩希有之法。云何菩薩摩訶薩希有之法？所謂于慈無我、悲無眾生、喜無壽者、舍無補特伽羅，佈施無彼悔與心，持戒生彼寂靜心，忍辱發彼無盡心，精進發彼最上

【現代漢語翻譯】現代漢語譯本：在生死輪迴中都沒有任何束縛。為什麼呢？因為他們已經解脫了所有由業力產生的煩惱束縛、顛倒的認知和執著，所以他們在生死輪迴中沒有任何束縛，並且不會破壞大乘佛法，能夠成就一切佛法。然而，這些佛法，在十方世界中真實地尋求也無法找到。而且，一切法都順應佛法，所以佛法就是一切法。如果如實地尋求一切法，也是不可得的，在算數之道和非算數之道上，平等地超越，沒有絲毫的差別。這說明既沒有法，也沒有非法。如果能夠完全了解法和非法，就不會對它們產生執著。而且，諸法的意義也不應該執著，如果執著于意義，就不是真正的利益。如果對意義和非意義都沒有執著，即使看到意義，智慧也不會受到阻礙。如果智慧沒有阻礙，就不會有遍計執，如果沒有遍計執，就不會有對立，如果沒有對立，就不會有執著，如果沒有執著，就不會有間斷，如果沒有間斷，就不會有虛妄的造作，如果沒有虛妄的造作，就不會有迷亂，如果沒有迷亂，就不會有我與我所的執著，如果沒有我與我所的執著，就不會有爭論，如果沒有爭論，就是沙門（出家修行者）的修行方法。如果無有爭論是沙門的修行方法，那麼就如同虛空一樣平坦。如果如同虛空一樣平坦，就不會墮入欲界和無色界。如果一切處都沒有墮落，就沒有形色、顯色和分位。如果沒有形色、顯色和分位，那麼就能如此隨順覺悟。如果能夠如此隨順覺悟，那麼就能如此隨所覺悟。如何說這種隨順覺悟和所覺悟呢？就是說，如果了知最微小的法也是不可得的，這就稱為隨順覺悟和所覺悟。應當對此平等地理解，就能成就菩薩摩訶薩（偉大的菩薩）稀有的功德。什麼是菩薩摩訶薩稀有的功德呢？就是說，慈愛沒有『我』的執著，悲憫沒有『眾生』的執著，喜悅沒有『壽者』的執著，捨棄沒有『補特伽羅』（個體）的執著，佈施時沒有後悔和吝嗇的心，持戒時生起寂靜的心，忍辱時生起無盡的心，精進時生起最上心。 English version: In the cycle of birth and death, there are no bonds. Why is that? Because they have liberated themselves from all the bonds of afflictions arising from karma, distorted perceptions, and attachments. Therefore, they have no bonds in the cycle of birth and death, and they do not destroy the Mahayana (Great Vehicle) teachings, but rather accomplish all the Buddha's teachings. However, these Buddha's teachings, when truly sought in the ten directions, cannot be found. Moreover, all dharmas (phenomena) accord with the Buddha's teachings, so the Buddha's teachings are all dharmas. If all dharmas are truly sought, they are also unattainable. They equally transcend the path of calculation and the path of non-calculation, without the slightest difference. This indicates that there is neither dharma nor non-dharma. If one can fully understand both dharma and non-dharma, one will not be attached to them. Furthermore, the meaning of dharmas should not be clung to. If one clings to meaning, it is not true benefit. If one has no attachment to meaning or non-meaning, even when seeing meaning, wisdom is not obstructed. If wisdom is unobstructed, there will be no conceptualization. If there is no conceptualization, there will be no opposition. If there is no opposition, there will be no attachment. If there is no attachment, there will be no interruption. If there is no interruption, there will be no false creation. If there is no false creation, there will be no confusion. If there is no confusion, there will be no attachment to 'I' and 'mine'. If there is no attachment to 'I' and 'mine', there will be no disputes. If there are no disputes, that is the practice of a Shramana (ascetic). If the absence of disputes is the practice of a Shramana, then it is like the emptiness of space, as flat as the palm of one's hand. If it is like the emptiness of space, as flat as the palm of one's hand, then one will not fall into the desire realm and the formless realm. If one does not fall into any realm, there is no form, no visible color, and no divisions. If there is no form, no visible color, and no divisions, then one can thus accord with enlightenment. If one can thus accord with enlightenment, then one can thus be enlightened. How can one speak of this according with enlightenment and being enlightened? It means that if one understands that even the smallest dharma is unattainable, this is called according with enlightenment and being enlightened. One should understand this equally, and then one can accomplish the rare qualities of a Bodhisattva Mahasattva (great Bodhisattva). What are the rare qualities of a Bodhisattva Mahasattva? They are: loving-kindness without attachment to 'self', compassion without attachment to 'sentient beings', joy without attachment to 'a life span', equanimity without attachment to 'pudgala' (individual), giving without regret or stinginess, upholding precepts with a peaceful mind, patience with an inexhaustible mind, and diligence with the supreme mind.

【English Translation】 In the cycle of birth and death, there are no bonds. Why is that? Because they have liberated themselves from all the bonds of afflictions arising from karma, distorted perceptions, and attachments. Therefore, they have no bonds in the cycle of birth and death, and they do not destroy the Mahayana (Great Vehicle) teachings, but rather accomplish all the Buddha's teachings. However, these Buddha's teachings, when truly sought in the ten directions, cannot be found. Moreover, all dharmas (phenomena) accord with the Buddha's teachings, so the Buddha's teachings are all dharmas. If all dharmas are truly sought, they are also unattainable. They equally transcend the path of calculation and the path of non-calculation, without the slightest difference. This indicates that there is neither dharma nor non-dharma. If one can fully understand both dharma and non-dharma, one will not be attached to them. Furthermore, the meaning of dharmas should not be clung to. If one clings to meaning, it is not true benefit. If one has no attachment to meaning or non-meaning, even when seeing meaning, wisdom is not obstructed. If wisdom is unobstructed, there will be no conceptualization. If there is no conceptualization, there will be no opposition. If there is no opposition, there will be no attachment. If there is no attachment, there will be no interruption. If there is no interruption, there will be no false creation. If there is no false creation, there will be no confusion. If there is no confusion, there will be no attachment to 'I' and 'mine'. If there is no attachment to 'I' and 'mine', there will be no disputes. If there are no disputes, that is the practice of a Shramana (ascetic). If the absence of disputes is the practice of a Shramana, then it is like the emptiness of space, as flat as the palm of one's hand. If it is like the emptiness of space, as flat as the palm of one's hand, then one will not fall into the desire realm and the formless realm. If one does not fall into any realm, there is no form, no visible color, and no divisions. If there is no form, no visible color, and no divisions, then one can thus accord with enlightenment. If one can thus accord with enlightenment, then one can thus be enlightened. How can one speak of this according with enlightenment and being enlightened? It means that if one understands that even the smallest dharma is unattainable, this is called according with enlightenment and being enlightened. One should understand this equally, and then one can accomplish the rare qualities of a Bodhisattva Mahasattva (great Bodhisattva). What are the rare qualities of a Bodhisattva Mahasattva? They are: loving-kindness without attachment to 'self', compassion without attachment to 'sentient beings', joy without attachment to 'a life span', equanimity without attachment to 'pudgala' (individual), giving without regret or stinginess, upholding precepts with a peaceful mind, patience with an inexhaustible mind, and diligence with the supreme mind.

心，禪定離彼散亂心，勝慧無彼戲論心，念處無念處作意心，正斷隨彼生滅心，神足離彼嬉戲心，于信進念定慧起彼無礙自然平等入解心，如是五根五力起彼無能損壞屈伏心，於七覺支起彼分別菩提心，於八聖道起彼觀察正解心，于奢摩他起彼平等心，于毗缽舍那發起觀察聖諦希有遍知心，成熟有情發彼本清凈心，于彼法界攝受正法無雜亂心，于無生法忍起不可得心，于不退轉地起轉無轉心，于相所獲起無相心，莊嚴菩提道場起彼順三界心，制伏群魔起彼攝受有情心，于諸法自性菩提起彼順覺悟心，于轉法輪起彼無所轉心，于大涅盤起彼隨現輪迴自性平等心。舍利子！如是所說，是為菩薩摩訶薩于隨順覺悟及所覺悟而能成就希有之法。

「複次舍利子！云何禪定？謂諸菩薩于彼禪定無所耽著，能于如來三摩地而得圓滿，又復不樂禪悅之味。諸菩薩雖復于身適悅而無取著，復于禪定常樂大悲，以是緣故留諸惑染。又于禪定不退等持，以是緣故厭離欲界。復于禪定修神通業，以是緣故了知一切有情心行。又于禪定通達實際，以是緣故得心智自在。復于禪定得等至智，以是緣故普遍一切色無色界。又于禪定至極寂靜，以是緣故於聲聞緣覺三摩缽底而求增長。復于禪定而無動亂，以是緣故住極究竟。又于禪定常行對治，

【現代漢語翻譯】現代漢語譯本：心，禪定（Dhyana，指通過冥想達到的專注狀態）遠離散亂的心，勝慧（Prajna，指超越世俗的智慧）沒有戲論的心，念處（Smrtyupasthana，指四念處，即身、受、心、法四種觀察）沒有執著于念處的心，正斷（Samyakpradhana，指四正勤，即已生惡令斷、未生惡令不生、已生善令增長、未生善令生）隨順生滅的心，神足（Rddhipada，指四神足，即欲、勤、心、觀）遠離嬉戲的心，對於信、進、念、定、慧（五根、五力）生起無礙自然平等入解的心，如此五根五力生起不能被損壞屈服的心，對於七覺支（Saptabodhyanga，指七種覺悟的因素）生起分別菩提（Bodhi，指覺悟）的心，對於八聖道（Aryastangika-marga，指八正道）生起觀察正解的心，對於奢摩他（Samatha，指止，即心專注一境）生起平等的心，對於毗缽舍那（Vipasyana，指觀，即智慧的觀察）發起觀察聖諦（Aryasatya，指四聖諦）希有遍知的心，成熟有情（Sattva，指眾生）發起本清凈的心，對於法界（Dharmadhatu，指一切法的總稱）攝受正法沒有雜亂的心，對於無生法忍（Anutpattika-dharmaksanti，指對無生之法的忍可）生起不可得的心，對於不退轉地（Avaivartika-bhumi，指不會退轉的菩薩境界）生起轉無轉的心，對於相所獲生起無相的心，莊嚴菩提道場（Bodhimanda，指菩提樹下的道場）生起順應三界（Trailokya，指欲界、色界、無色界）的心，制伏群魔生起攝受有情的心，對於諸法自性菩提生起順應覺悟的心，對於轉法輪（Dharmacakra-pravartana，指佛陀的說法）生起無所轉的心，對於大涅盤（Mahaparinirvana，指佛陀的最終解脫）生起隨現輪迴自性平等的心。舍利子（Sariputra，佛陀的十大弟子之一）！如是所說，是為菩薩摩訶薩（Bodhisattva-mahasattva，指大菩薩）于隨順覺悟及所覺悟而能成就希有之法。複次，舍利子！什麼是禪定？是指諸菩薩對於禪定沒有執著，能夠圓滿如來三摩地（Samadhi，指禪定）的境界，並且不貪戀禪悅的滋味。諸菩薩雖然身體感到舒適，但不會執著，在禪定中常樂於大悲，因此保留了惑染。在禪定中不退失等持（Samahita，指心專注的狀態），因此厭離欲界。在禪定中修習神通，因此了知一切眾生的心行。在禪定中通達實際（Bhuta-koti，指真如實相），因此獲得心智自在。在禪定中獲得等至智（Samapatti-jnana，指入定時的智慧），因此普遍一切色無**。在禪定中達到極度寂靜，因此對於聲聞緣覺（Sravaka-pratyekabuddha，指小乘修行者）的三摩缽底（Samapatti，指入定）而求增長。在禪定中沒有動亂，因此安住于極究竟的境界。在禪定中常常進行對治，

【English Translation】 English version: The mind, Dhyana (meditation) is apart from the distracted mind, Prajna (transcendental wisdom) is without the mind of conceptual play, Smrtyupasthana (the four foundations of mindfulness) is without the mind of attachment to mindfulness, Samyakpradhana (the four right exertions) follows the mind of arising and ceasing, Rddhipada (the four bases of spiritual power) is apart from the mind of playfulness, towards faith, effort, mindfulness, concentration, and wisdom (the five roots and five powers), arises the mind of unobstructed, natural, equal, and entering understanding, thus the five roots and five powers arise the mind that cannot be damaged or subdued, towards the seven factors of enlightenment (Saptabodhyanga), arises the mind of distinguishing Bodhi (enlightenment), towards the eightfold noble path (Aryastangika-marga), arises the mind of observing and rightly understanding, towards Samatha (calm abiding), arises the mind of equality, towards Vipasyana (insight meditation), arises the mind of observing the noble truths (Aryasatya) and rare all-knowing, to mature sentient beings (Sattva), arises the mind of original purity, towards the Dharmadhatu (the realm of all phenomena), accepting the true Dharma without confusion, towards the acceptance of the unarisen Dharma (Anutpattika-dharmaksanti), arises the mind of non-attainment, towards the non-retrogressive stage (Avaivartika-bhumi), arises the mind of turning without turning, towards the form obtained, arises the formless mind, to adorn the Bodhimanda (the place of enlightenment), arises the mind that accords with the three realms (Trailokya), to subdue the demons, arises the mind of accepting sentient beings, towards the self-nature Bodhi of all dharmas, arises the mind that accords with enlightenment, towards the turning of the Dharma wheel (Dharmacakra-pravartana), arises the mind of not turning anywhere, towards the Mahaparinirvana (the great final liberation), arises the mind of following the nature of the cycle of rebirth with equality. Sariputra! As it is said, this is how a Bodhisattva-mahasattva (great Bodhisattva) can achieve rare dharmas in accordance with enlightenment and what is enlightened. Furthermore, Sariputra! What is Dhyana? It refers to Bodhisattvas who are not attached to Dhyana, who can perfect the Samadhi (meditative absorption) of the Tathagata (Buddha), and who do not crave the taste of meditative bliss. Although Bodhisattvas experience physical comfort, they do not cling to it, and in Dhyana, they always delight in great compassion, thus retaining the defilements. In Dhyana, they do not regress from Samahita (concentration), thus they are disgusted with the desire realm. In Dhyana, they cultivate supernatural powers, thus they understand the mental activities of all sentient beings. In Dhyana, they penetrate the Bhuta-koti (the ultimate reality), thus they attain freedom of mind and wisdom. In Dhyana, they attain Samapatti-jnana (wisdom of meditative absorption), thus they pervade all forms without obstruction. In Dhyana, they reach the utmost tranquility, thus they seek to increase the Samapatti (meditative absorption) of Sravakas and Pratyekabuddhas (Hinayana practitioners). In Dhyana, they are without disturbance, thus they abide in the ultimate state. In Dhyana, they constantly practice antidotes,

以是緣故而不住彼相續習氣。復于禪定得最勝慧，以是緣故於諸世間而為第一。又于禪定而先通解有情心意，以是緣故諸有情中而為最上。復于禪定而常自在隨樂三寶，以是緣故獲得如來無盡功德。又于禪定得極高勝，以是緣故常住三摩呬多。復于禪定得自在轉，以是緣故而能圓滿一切事業。又于禪定悉無所受，以是緣故得大智慧。舍利子！是為菩薩摩訶薩禪定。

「複次舍利子！禪定波羅蜜多以何為先？所謂決定心為先，一境心為先，不散亂心為先，安住心為先，奢摩他心為先，三摩地心為先，根等持為先，力等持為先，正等等持為先，定解脫為先，九次第定為先，不相違為先，善法為先，降伏煩惱怨賊為先，圓滿三摩地蘊為先，菩薩三摩地為先，佛三摩地為先。舍利子！如是寂靜之法，是名菩薩摩訶薩所行之行於禪定波羅蜜多為先。」

爾時世尊欲重宣此義說伽陀曰：

「禪定解脫波羅蜜，　　常于多劫行是行，　彼世間法意無著，　　是名寂照三摩地。　若諸通達波羅蜜，　　如電莊嚴勝高顯，　以能勇猛離諸垢，　　是名月光三摩地。　成就無憂戒德光，　　于諸法中自在轉，　斯法高勇若須彌，　　是名法光三摩地。　于彼法寶莊嚴地，　　正法總持妙清凈，　是心能伺於他

【現代漢語翻譯】現代漢語譯本：因此，不住于那些相續的習氣。又在禪定中獲得最殊勝的智慧，因此在世間成為第一。又在禪定中先通達眾生的心意，因此在眾生中最為至上。又在禪定中常常自在隨順三寶（佛、法、僧），因此獲得如來無盡的功德。又在禪定中達到極高勝的境界，因此常住於三摩呬多（專注）。又在禪定中獲得自在的轉變，因此能夠圓滿一切事業。又在禪定中沒有任何執受，因此獲得大智慧。舍利子！這就是菩薩摩訶薩的禪定。複次，舍利子！禪定波羅蜜多（到達彼岸的禪定）以什麼為先呢？所謂以決定心為先，以一境心為先，以不散亂心為先，以安住心為先，以奢摩他（止）心為先，以三摩地（定）心為先，以根等持為先，以力等持為先，以正等等持為先，以定解脫為先，以九次第定為先，以不相違為先，以善法為先，以降伏煩惱怨賊為先，以圓滿三摩地蘊為先，以菩薩三摩地為先，以佛三摩地為先。舍利子！像這樣寂靜的法，是名為菩薩摩訶薩所修行的，以禪定波羅蜜多為先。那時，世尊想要重申這個意義，說了偈頌：『禪定解脫波羅蜜，常常在多劫中修行這種行，他們對於世間法意念沒有執著，這名為寂照三摩地（寂靜觀照的禪定）。如果通達波羅蜜，像閃電一樣莊嚴殊勝高顯，因為能夠勇猛地離開各種垢染，這名為月光三摩地（清凈光明的禪定）。成就無憂的戒德之光，在諸法中自在運轉，這種法高大勇猛如須彌山，這名為法光三摩地（法理光明的禪定）。在法寶莊嚴的境地，正法總持微妙清凈，這種心能夠伺察他人』

【English Translation】 English version: Therefore, they do not dwell in those continuous habitual tendencies. Moreover, in meditation, they attain the most excellent wisdom, and for this reason, they become the foremost in the world. Furthermore, in meditation, they first understand the minds of sentient beings, and for this reason, they are the most supreme among sentient beings. Moreover, in meditation, they are always free and in accordance with the Three Jewels (Buddha, Dharma, Sangha), and for this reason, they attain the inexhaustible merits of the Tathagata. Furthermore, in meditation, they reach the highest and most excellent state, and for this reason, they constantly abide in Samahita (concentration). Moreover, in meditation, they attain the freedom of transformation, and for this reason, they are able to accomplish all undertakings. Furthermore, in meditation, they have no attachments, and for this reason, they attain great wisdom. Shariputra! This is the meditation of a Bodhisattva Mahasattva. Furthermore, Shariputra! What is the prerequisite for the perfection of meditation (Dhyana Paramita)? It is said that it is preceded by a resolute mind, a one-pointed mind, a non-distracted mind, a settled mind, a Shamatha (calm abiding) mind, a Samadhi (concentration) mind, the equanimity of the faculties, the equanimity of the powers, the equanimity of the right concentration, the liberation of concentration, the nine successive concentrations, non-contradiction, virtuous qualities, the subduing of the afflictions and enemies, the perfection of the aggregates of Samadhi, the Samadhi of a Bodhisattva, and the Samadhi of a Buddha. Shariputra! Such a peaceful Dharma is what is practiced by a Bodhisattva Mahasattva, with the perfection of meditation as the prerequisite. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'The perfection of meditation and liberation, they constantly practice this practice in many kalpas, their minds have no attachment to worldly dharmas, this is called the Samadhi of peaceful illumination (silent contemplation). If they understand the perfection, like lightning, adorned with excellence and high manifestation, because they are able to bravely leave all defilements, this is called the Moonlight Samadhi (pure and luminous meditation). Accomplishing the light of virtuous precepts without worry, freely turning within all dharmas, this Dharma is high and courageous like Mount Sumeru, this is called the Dharma Light Samadhi (meditation of the light of Dharma). In the realm adorned with the treasures of Dharma, the right Dharma is upheld with subtle purity, this mind is able to observe others』

心，　　名正法智自在轉。　定能摧斷諸煩惱，　　如幢珠網無障礙，　於十力中勝解脫，　　名破魔力三摩地。　勝無能勝須彌燈，　　彼號智光清凈眼，　謂能合掌贊善言，　　妙住持地三摩地。　以能入解空無相，　　無愿寂靜地亦然，　法念功德智自在，　　諸佛無邊三摩地。　蘇難陀龍師子王，　　若來若去常安靜，　清凈眼力無瞬動，　　定名遠離種種想。　金剛定如金剛地，　　高顯不動量須彌，　清凈音聲普遍轉，　　遠離煩惱三摩地。　廣大一切功德相，　　猶若虛空無邊際，　具足增長智慧念，　　辯才宣說悉無盡。　觀察有情令善作，　　無邊無盡無損壞，　慈能調柔悲善根，　　喜入極喜舍二障。　解脫堅固生歡喜，　　如勝蓮華金剛幢，　智海智光俱不動，　　是名法義三摩地。　無邊解脫光明海，　　如來定慧愿莊嚴，　無上正覺妙寂靜，　　定名不動調伏法。　光明愿得莊嚴剎，　　令有情意悉歡喜，　于正覺道常隨順，　　莊嚴寶髻波羅蜜。　迅速如風無分限，　　亦如海藏持眾寶，　施真甘露解脫門，　　開七覺華三摩地。　大神通義妙攝受，　　通達無邊悉圓滿，　普現如是佛境界，　　是名積石山王定。　若修禪定波羅

【現代漢語翻譯】現代漢語譯本心，名為正法智慧自在運轉。禪定能摧毀一切煩惱，如同幢幡、寶珠網般無所障礙。在十力中獲得殊勝的解脫，名為破魔力的三摩地（samadhi，禪定）。如同殊勝無比的須彌山燈，它被稱為智慧光明清凈之眼。能合掌讚歎善言，安住于微妙的持地三摩地。因為它能進入並理解空、無相，以及無愿的寂靜之地。法念功德智慧自在，是諸佛無邊的三摩地。蘇難陀龍（Sunanda，龍名）師子王，無論來去都常保安靜。清凈的眼力沒有絲毫動搖，這種禪定名為遠離種種妄想。金剛定如同金剛地，高聳顯赫不動如須彌山。清凈的聲音普遍傳播，是遠離煩惱的三摩地。廣大的一切功德之相，猶如虛空般無邊無際。具足增長智慧的念頭，辯才宣說無窮無盡。觀察有情眾生令其行善，無邊無盡無有損壞。慈能調柔，悲能生善根，喜能進入極喜，舍能斷除二障。解脫堅固，生起歡喜，如同殊勝的蓮花金剛幢。智慧之海，智慧之光，兩者皆不動搖，這名為法義三摩地。無邊的解脫明海，如來以禪定智慧和願力莊嚴。無上正覺，微妙寂靜，此禪定名為不動調伏之法。光明願力能莊嚴佛剎，令有情眾生心生歡喜。在正覺之道上常隨順，莊嚴寶髻波羅蜜（paramita，到彼岸）。迅速如風無有界限，也如海藏般持有眾多珍寶。施予真正的甘露解脫之門，開啟七覺支之花的三摩地。大神通的意義，微妙的攝受，通達無邊，一切圓滿。普遍顯現如此的佛境界，這名為積石山王定。若修習禪定波羅蜜

【English Translation】 English version The mind, is named the free turning of the Right Dharma wisdom. Concentration can destroy all afflictions, like a banner, a pearl net, without any obstruction. In the ten powers, it attains supreme liberation, named the samadhi (meditative absorption) of breaking the power of Mara (demon). Like the unsurpassed Sumeru (mythical mountain) lamp, it is called the pure eye of wisdom light. It can join palms in praise of good words, dwelling in the wonderful samadhi of holding the earth. Because it can enter and understand emptiness, signlessness, and the peaceful state of no desire. The merit of Dharma contemplation, wisdom is free, it is the boundless samadhi of all Buddhas. Sunanda (a dragon's name), the lion king, whether coming or going, is always peaceful. The pure eye power has no wavering, this concentration is named the separation from all kinds of thoughts. The Vajra (diamond) samadhi is like the Vajra ground, towering and unmoving like Mount Sumeru. The pure sound spreads universally, it is the samadhi of being free from afflictions. The vast aspect of all merits, is like space, boundless and limitless. It is complete with the thought of increasing wisdom, the eloquence in speaking is endless. Observing sentient beings, guiding them to do good, boundless, endless, and without damage. Loving-kindness can soften, compassion can generate good roots, joy can enter extreme joy, equanimity can cut off the two hindrances. Liberation is firm, giving rise to joy, like the supreme lotus Vajra banner. The ocean of wisdom, the light of wisdom, both are unmoving, this is named the samadhi of Dharma meaning. The boundless ocean of liberation and clarity, the Tathagata (Buddha) adorns it with concentration, wisdom, and vows. Supreme enlightenment, wonderful peace, this concentration is named the unmoving method of taming. The light of vows can adorn the Buddha-land, making sentient beings' minds joyful. Always following the path of enlightenment, adorning the Ratnaketu (jeweled crest) paramita (perfection). Swift as the wind without limits, also like the ocean treasury holding many treasures. Bestowing the true nectar of the gate of liberation, opening the samadhi of the seven enlightenment flowers. The meaning of great supernatural powers, wonderful reception, penetrating the boundless, all is complete. Universally manifesting such a Buddha realm, this is named the samadhi of the King of Accumulated Stone Mountains. If one cultivates the paramita of concentration

蜜，　　安住等引定境界，　菩薩無量功德門，　　是名寂靜三摩地。　于等引中隨作意，　　所發言音皆軌範，　乃至行坐威儀中，　　如是悉常無放逸。　又此諸法最寂靜，　　無我無人無壽者，　亦無分別非分別，　　唯此無餘登彼岸。　若修禪定波羅蜜，　　所獲無邊功德海，　諸有智者菩薩眾，　　應當憐愍諸有情。」

勝慧波羅蜜多品第十一之一

爾時佛告舍利子：「云何諸菩薩摩訶薩勝慧波羅蜜多？舍利子！若諸菩薩行不退轉菩薩行時，於此菩薩藏正法殊勝義利，畢竟受持讀誦聽聞、廣大開示為他人說，得勝慧相。又彼勝慧，云何是相？云何入解？謂于勝慧所聞之相，隨意入解。又復云何是所聞相？所謂樂欲相、意願相、善和合相、善知識相、變化相、迴向相、高貴相、尊重相、右旋相、極自在相、親近相、不聽外境相、承事相、作意相、不散亂相、如求寶相、如求醫相、滅一切病苦相、念器相、通達菩提相、對治覺悟相、入佛智相、聽無厭相、集法施相、施已無悔相、樂近多聞相、善作歡喜領納相、大喜遍身相、心大適悅相、聽無疲倦相、樂聞正法相、樂聞正行相、樂聞不觸無智相、樂聞波羅蜜多相、樂聞菩薩藏正法相、樂聞攝事相、樂聞方便善巧相、樂聞梵行相、樂聞

【現代漢語翻譯】現代漢語譯本蜜（波羅蜜，意為到達彼岸），安住于等引定（Samadhi，禪定）的境界，菩薩無量的功德之門，這被稱為寂靜三摩地（Samadhi，禪定）。在等引定中，隨著意念的活動，所發出的言語都成爲規範，乃至在行走坐臥的威儀中，都始終保持不放逸。而且這些法是最寂靜的，沒有我，沒有人，沒有壽者（Jiva，有情），也沒有分別和非分別，只有這樣才能無餘地到達彼岸。如果修習禪定波羅蜜（Dhyana Paramita，禪定到彼岸），所獲得的無邊功德如大海一般，所有有智慧的菩薩眾，應當憐憫一切有情（Sattva，眾生）。

勝慧波羅蜜多品第十一之一

這時，佛告訴舍利子（Sariputra，佛陀十大弟子之一）：「什麼是諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的勝慧波羅蜜多（Prajna Paramita，智慧到彼岸）？舍利子！如果諸菩薩在修行不退轉的菩薩行時，對於這菩薩藏（Bodhisattva Pitaka，菩薩的教法）的正法殊勝義理，能夠究竟地受持、讀誦、聽聞，並廣為開示為他人宣說，就能獲得勝慧的相貌。那麼，這勝慧的相貌是什麼？如何理解？就是對於勝慧所聽聞的相貌，能夠隨意理解。那麼，什麼是所聽聞的相貌呢？就是所謂的樂欲相、意願相、善和合相、善知識相、變化相、迴向相、高貴相、尊重相、右旋相、極自在相、親近相、不聽外境相、承事相、作意相、不散亂相、如求寶相、如求醫相、滅一切病苦相、念器相、通達菩提相、對治覺悟相、入佛智相、聽無厭相、集法施相、施已無悔相、樂近多聞相、善作歡喜領納相、大喜遍身相、心大適悅相、聽無疲倦相、樂聞正法相、樂聞正行相、樂聞不觸無智相、樂聞波羅蜜多相、樂聞菩薩藏正法相、樂聞攝事相、樂聞方便善巧相、樂聞梵行相、樂聞

【English Translation】 English version Honey (Paramita, meaning reaching the other shore), abiding in the realm of Samadhi (meditative absorption), the gate of immeasurable merits of Bodhisattvas, this is called the tranquil Samadhi. In Samadhi, with the activity of intention, the words spoken all become norms, and even in the deportment of walking, standing, sitting, and lying down, one always remains without negligence. Moreover, these dharmas are the most tranquil, without self, without person, without Jiva (sentient being), and without discrimination or non-discrimination; only in this way can one reach the other shore without remainder. If one cultivates Dhyana Paramita (perfection of meditation), the boundless merits obtained are like a vast ocean; all wise Bodhisattvas should have compassion for all Sattvas (sentient beings).

Chapter Eleven, Part One on the Perfection of Superior Wisdom

At that time, the Buddha said to Sariputra (one of the ten great disciples of the Buddha): 'What is the Prajna Paramita (perfection of wisdom) of the Bodhisattva-Mahasattvas (great Bodhisattvas)? Sariputra! If Bodhisattvas, while practicing the non-retrogressing Bodhisattva path, can ultimately uphold, recite, listen to, and extensively explain and preach to others the supreme meaning of the true Dharma of the Bodhisattva Pitaka (teachings of Bodhisattvas), they will attain the appearance of superior wisdom. So, what is the appearance of this superior wisdom? How is it understood? It means that one can understand at will the appearances of superior wisdom that one has heard. And what are the appearances that are heard? They are the so-called appearances of desire, intention, good harmony, good teachers, transformation, dedication, nobility, respect, right-turning, extreme freedom, closeness, not listening to external realms, service, attention, non-distraction, like seeking treasure, like seeking a doctor, extinguishing all suffering of illness, mindfulness of the vessel, penetrating Bodhi, counteracting awakening, entering Buddha's wisdom, listening without weariness, gathering Dharma giving, giving without regret, delighting in approaching the learned, skillfully receiving with joy, great joy pervading the body, great happiness in the mind, listening without fatigue, delighting in hearing the true Dharma, delighting in hearing the right practice, delighting in hearing non-contact with ignorance, delighting in hearing the Paramitas, delighting in hearing the true Dharma of the Bodhisattva Pitaka, delighting in hearing the gathering of affairs, delighting in hearing skillful means, delighting in hearing the pure conduct, delighting in hearing'

神通相、樂聞四念處相、樂聞四正斷相、樂聞四神足相、樂聞十二緣生相、樂聞無常苦無我寂靜相、樂聞空無相無愿解脫相、樂聞不積集不善根行相、樂聞積集善根行相、樂聞單已相、樂聞轉法輪相、于雜染中無散亂想相、調伏一切煩惱想相、歸向智者相、親近賢聖相、遠離不律儀相、樂聞聖人相、樂聞五根相、樂聞隨念觀察相、樂聞七覺支相、樂聞八聖道相、樂聞如來十力四無所畏四無量十八不共佛法相。

「舍利子！而於是中即聞修慧。所以者何？謂于菩薩藏正法而生樂欲，彼聽聞已而能了知，知已能修。若於菩薩藏正法中意願聽聞，起善和合近善知識，若變化若攝受右旋，若極自在，若親近多聞不聽外境，安住多聞勤勇作意，如求寶想、如求醫想、滅貪瞋癡想、受持想，若於諸法通達旨趣，及於意樂令智增長，聽受無厭。聞佈施已能勇悍施，聞說戒已能護凈戒，聞說忍已而能忍辱，聞說精進而無懈怠，聞說禪定而不散亂，聞說勝慧心起盡漏樂勝多聞及聞法已身心適悅。聞大乘已而生勝欲，聞攝受事心行攝受，聞四念處而身受心法念住，聞四正斷則已生不善而令除滅、未生不善而能棄捨、已生善根而令增長、未生善法而能發起，聞說離諍而身心欲俱獲輕安，聞說禪定而心行決定，聞四無量已，於一切有情而

【現代漢語翻譯】現代漢語譯本：樂於聽聞神通之相、樂於聽聞四念處之相（觀察身、受、心、法四種對像）、樂於聽聞四正斷之相（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、樂於聽聞四神足之相（欲、勤、心、觀四種定力）、樂於聽聞十二緣起之相（無明緣行、行緣識等）、樂於聽聞無常、苦、無我、寂靜之相、樂於聽聞空、無相、無愿解脫之相、樂於聽聞不積集不善根之行相、樂於聽聞積集善根之行相、樂於聽聞單已之相、樂於聽聞轉法輪之相、在雜染中沒有散亂之想、調伏一切煩惱之想、歸向智者之相、親近賢聖之相、遠離不律儀之相、樂於聽聞聖人之相、樂於聽聞五根之相（信、精進、念、定、慧）、樂於聽聞隨念觀察之相、樂於聽聞七覺支之相（念、擇法、精進、喜、輕安、定、舍）、樂於聽聞八聖道之相（正見、正思惟、正語、正業、正命、正精進、正念、正定）、樂於聽聞如來十力、四無所畏、四無量心、十八不共佛法之相。舍利子！而在此之中，即能聽聞修習智慧。這是為什麼呢？因為對於菩薩藏的正法生起喜好，他們聽聞之後能夠了解，瞭解之後能夠修習。如果對於菩薩藏的正法有意願聽聞，就會發起善和合，親近善知識，無論是變化、攝受、右旋、極度自在，還是親近多聞而不聽外境，安住于多聞，勤奮努力，就像尋求寶藏一樣，就像尋求醫生一樣，滅除貪嗔癡的想法，受持佛法，如果對於諸法通達其旨趣，並且使意樂令智慧增長，聽受佛法沒有厭倦。聽聞佈施之後能夠勇敢地佈施，聽聞持戒之後能夠守護清凈的戒律，聽聞忍辱之後能夠忍受屈辱，聽聞精進之後不會懈怠，聽聞禪定之後不會散亂，聽聞殊勝的智慧之後，心中生起斷盡煩惱的喜悅，勝過聽聞許多佛法，聽聞佛法之後身心都感到舒適愉悅。聽聞大乘佛法之後生起殊勝的慾望，聽聞攝受之事心中就實行攝受，聽聞四念處之後，身體、感受、心念、法念都安住其中，聽聞四正斷之後，對於已經產生的惡念令其斷滅，對於未產生的惡念能夠捨棄，對於已經產生的善根令其增長，對於未產生的善法能夠發起，聽聞遠離諍論之後，身心都獲得輕安，聽聞禪定之後，心意堅定，聽聞四無量心之後，對於一切眾生都生起慈悲喜捨之心。

【English Translation】 English version: Being delighted to hear about the characteristics of supernormal powers, being delighted to hear about the characteristics of the four foundations of mindfulness (observing the four objects of body, feeling, mind, and dharma), being delighted to hear about the characteristics of the four right exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has arisen, and generating good that has not arisen), being delighted to hear about the characteristics of the four bases of spiritual power (desire, effort, mind, and contemplation), being delighted to hear about the characteristics of the twelve links of dependent origination (ignorance conditions volitional formations, volitional formations condition consciousness, etc.), being delighted to hear about the characteristics of impermanence, suffering, no-self, and peace, being delighted to hear about the characteristics of emptiness, signlessness, and wishlessness liberation, being delighted to hear about the characteristics of not accumulating unwholesome roots, being delighted to hear about the characteristics of accumulating wholesome roots, being delighted to hear about the characteristics of 'single-mindedness', being delighted to hear about the characteristics of turning the wheel of Dharma, having no scattered thoughts amidst defilements, having the thought of subduing all afflictions, having the characteristic of turning towards the wise, having the characteristic of associating with the virtuous and noble, having the characteristic of avoiding unwholesome conduct, being delighted to hear about the characteristics of the noble ones, being delighted to hear about the characteristics of the five faculties (faith, effort, mindfulness, concentration, and wisdom), being delighted to hear about the characteristics of mindfulness and contemplation, being delighted to hear about the characteristics of the seven factors of enlightenment (mindfulness, investigation of dharma, effort, joy, tranquility, concentration, and equanimity), being delighted to hear about the characteristics of the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), being delighted to hear about the characteristics of the ten powers of the Tathagata, the four fearlessnesses, the four immeasurables, and the eighteen unique qualities of a Buddha. Shariputra! And within this, one can hear and cultivate wisdom. Why is that? Because they develop a liking for the true Dharma of the Bodhisattva's treasury. Having heard it, they are able to understand, and having understood, they are able to practice. If there is a desire to hear the true Dharma of the Bodhisattva's treasury, they will initiate good harmony, draw near to virtuous teachers, whether through transformation, reception, right circumambulation, or extreme freedom, or by drawing near to the learned without listening to external matters, abiding in learning, diligently making effort, like seeking a treasure, like seeking a doctor, extinguishing thoughts of greed, hatred, and delusion, upholding the Dharma. If they understand the meaning of all dharmas, and if their intention causes wisdom to grow, they listen without weariness. Having heard about giving, they are able to give courageously; having heard about precepts, they are able to protect pure precepts; having heard about patience, they are able to endure humiliation; having heard about diligence, they will not be lazy; having heard about meditation, they will not be scattered; having heard about superior wisdom, joy arises in their hearts from the exhaustion of outflows, surpassing the joy of hearing much Dharma, and after hearing the Dharma, their body and mind feel comfortable and joyful. Having heard about the Mahayana, they develop a superior desire; having heard about the act of embracing, they practice embracing in their hearts; having heard about the four foundations of mindfulness, they abide in mindfulness of body, feeling, mind, and dharma; having heard about the four right exertions, they cause evil that has arisen to be extinguished, they are able to abandon evil that has not arisen, they cause good roots that have arisen to grow, and they are able to generate good dharmas that have not arisen; having heard about abandoning disputes, both body and mind obtain lightness and ease; having heard about meditation, their minds become resolute; having heard about the four immeasurables, they develop loving-kindness, compassion, joy, and equanimity towards all sentient beings.

起大慈、于彼樂著而起大悲、于諸正法而起大喜、于不善處而起大舍，聞五根已於信進念定慧而心能行，聞七覺支於一切法心生覺了，聞八聖道而能起心趣向涅盤。若於如來十力、四無所畏、四無量、十八不共法乃至無量佛法，如是當學發阿耨多羅三藐三菩提心。彼聽聞已而能了知，知已能修。舍利子！如是所說種種所聞之相隨意入解，是為菩薩摩訶薩勝慧波羅蜜多之行。

「複次舍利子！菩薩行勝慧波羅蜜多行時，而能於此菩薩藏正法殊勝義利，受持讀誦聽聞、廣大開示為他人說，得諸法正行。云何是為諸法正行？謂於是法如其所說安立正行。舍利子！法正行者，謂若隨順攝受諸法。所以者何？謂法無執著是即正行，若住執著無有是處。于補特伽羅法中而求出離，亦無是處。若於補特伽羅法無所執著，是名正行。得無疑惑，斯有是處。是故諸修行者，於此正法隨順攝受而無障礙，即為正行。

「複次舍利子！若於諸法及尊重法，無執無取無生無滅，及於諸法設順正理亦應無取，如是所說即為正行。如我今說無有少分亦無所見，如是無見無取是諸法相。云何為相？所謂有相、無相。所以者何？此相無相，說名無相。又此相者，於一切法都無覺了。此無相者，無見無取。如是所說即為正行。是故於此正行應

【現代漢語翻譯】現代漢語譯本生起廣大的慈悲心，對於眾生的快樂而生起大悲心，對於一切正法而生起大歡喜心，對於不善之處而生起大舍心。聽聞五根（信、進、念、定、慧）后，內心能夠依此修行；聽聞七覺支（擇法、精進、喜、輕安、念、定、舍）后，對於一切法都能心生覺悟；聽聞八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）后，能夠生起趨向涅槃的心。如果對於如來的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力）、四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無量心（慈、悲、喜、舍）、十八不共法（如來獨有的十八種功德）乃至無量佛法，都應當學習發起阿耨多羅三藐三菩提心（無上正等正覺之心）。他們聽聞之後能夠了解，瞭解之後能夠修行。舍利子！像這樣所說的種種聽聞之相，隨意理解，這就是菩薩摩訶薩（大菩薩）殊勝智慧波羅蜜多（到彼岸的智慧）的修行。

『再者，舍利子！菩薩在修行殊勝智慧波羅蜜多時，能夠對於這菩薩藏的正法殊勝義理，受持、讀誦、聽聞，廣為他人開示解說，從而獲得諸法的正行。什麼是諸法的正行呢？就是對於這些法，按照所說的安立正行。舍利子！法的正行，就是隨順攝受諸法。為什麼呢？因為法沒有執著才是正行，如果執著於法，就沒有正行。在補特伽羅（人）和法中尋求出離，也是沒有出路的。如果對於補特伽羅和法都沒有執著，這才是正行。能夠沒有疑惑，這才是正確的。所以修行者，對於這正法隨順攝受而沒有障礙，就是正行。

『再者，舍利子！如果對於諸法以及尊重之法，沒有執著、沒有取捨、沒有生滅，並且對於諸法即使順應正理也應該沒有取捨，像這樣所說的就是正行。就像我現在所說，沒有絲毫的執著，也沒有任何的見解，像這樣沒有見解、沒有取捨，就是諸法的實相。什麼是實相呢？就是有相和無相。為什麼呢？因為這個有相和無相，都稱為無相。而這個相，對於一切法都沒有覺悟。這個無相，沒有見解，沒有取捨。像這樣所說的就是正行。因此，對於這個正行應該』

【English Translation】 English version They generate great compassion, arising from joy for the happiness of beings, great compassion for all beings, great joy for all righteous teachings, and great equanimity for unwholesome states. Having heard of the five roots (faith, vigor, mindfulness, concentration, and wisdom), their minds are able to practice accordingly; having heard of the seven factors of enlightenment (investigation of dharma, vigor, joy, tranquility, mindfulness, concentration, and equanimity), they awaken to all dharmas; having heard of the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), they are able to set their minds towards Nirvana. If they learn about the ten powers of the Tathagata (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various meditative states, power of knowing the different faculties of beings, power of knowing the various inclinations of beings, power of knowing the different realms, power of knowing the path to all destinations, power of remembering past lives, power of knowing the death and rebirth of beings, and power of knowing the extinction of defilements), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of defilements, fearlessness of explaining the obstacles to enlightenment, and fearlessness of explaining the path to the end of suffering), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the eighteen unique qualities of a Buddha, and even the immeasurable Buddha-dharmas, they should aspire to the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Having heard these teachings, they are able to understand them, and having understood them, they are able to practice them. Shariputra! Such are the various aspects of hearing that, when understood as one wishes, constitute the practice of the great Bodhisattva's supreme wisdom paramita (perfection of wisdom).

『Furthermore, Shariputra! When a Bodhisattva practices the supreme wisdom paramita, they are able to uphold, recite, hear, and extensively explain the profound meaning of the righteous teachings of the Bodhisattva-pitaka (Bodhisattva's collection of teachings), thus attaining the correct practice of all dharmas. What is the correct practice of all dharmas? It is to establish the correct practice according to what is said about these dharmas. Shariputra! The correct practice of dharma is to accord with and embrace all dharmas. Why is this so? Because dharma without attachment is the correct practice; if one is attached to dharma, there is no correct practice. Seeking liberation in the person (pudgala) and the dharma is also not the way. If one is not attached to the person and the dharma, this is called correct practice. To be without doubt, this is the correct way. Therefore, practitioners who accord with and embrace this righteous dharma without obstruction are practicing correctly.

『Furthermore, Shariputra! If one has no attachment, no grasping, no arising, and no ceasing with respect to all dharmas and the respected dharmas, and even if one is in accordance with the correct principle, one should still have no grasping, then what is said is the correct practice. Just as I now say, there is not the slightest attachment, nor any view, such non-view and non-grasping are the characteristics of all dharmas. What are these characteristics? They are the characteristics of being and non-being. Why is this so? Because this being and non-being are called non-being. And this being, with respect to all dharmas, has no awareness. This non-being has no view and no grasping. What is said in this way is the correct practice. Therefore, one should』

當修習，現證諸法得無障礙。」

爾時世尊欲重宣此義說伽陀曰：

「若於菩薩藏，　　不應生決定，　如是諸智者，　　得安住正行。　又若於是法，　　而或行執取，　及起邊執故，　　此非為正行。　法雖不可得，　　勿作于空解，　況此正妙法，　　不同於虛空。　若法同虛空，　　世間無領解，　由無領解故，　　此非為正行。　又此正妙法，　　無取無不取，　是故法非法，　　不應生執取。　由無執取故，　　此即為法相，　如是行相中，　　說名為正行。　又此正妙法，　　曾無有住著，　隨順而了知，　　無能得損害。　由無所害故，　　智都無所解，　如是行相中，　　說名為正行。　又復諸智者，　　住少欲功德，　於此正法中，　　相應善修作。　若諸善安住，　　行威儀正行，　而於所向方，　　隨應得清凈。　以所向清凈，　　知如是正法，　則能于處處，　　了有情心意。　又復諸智者，　　了彼心意已，　如是行相中，　　而能宣正法。　又此甚深法，　　通達勝義諦，　于如是義中，　　而常獲決定。　又復諸智者，　　多聞如大海，　以是最深廣，　　行無量功德。　不假文與義，　　能通達正理，　于

【現代漢語翻譯】現代漢語譯本當修習時，能夠親身體驗並領悟諸法而無任何障礙。

那時，世尊爲了重申這個道理，說了以下偈頌：

『如果對於菩薩藏（菩薩所修行的法門）的教義，不應該產生固定的執著，這樣的智者才能安住于正確的修行。如果對於這些法，產生執取，或者因為執著于邊見，這都不是正確的修行。即使法是不可得的，也不要理解為空無，更何況這正妙之法，與虛空不同。如果法如同虛空，世間就無法理解，因為無法理解，所以這不是正確的修行。這正妙之法，既沒有執取也沒有不執取，因此對於法和非法，都不應該產生執著。因為沒有執著，這就是法的真實相狀，在這樣的修行狀態中，才稱為正確的修行。這正妙之法，從來沒有住著，隨順著去了解，不會受到任何損害。因為沒有損害，智慧也就沒有執著，在這樣的修行狀態中，才稱為正確的修行。此外，那些智者，安住于少欲的功德，在這正法中，相應地善加修習。如果能夠安住于善，行為舉止合乎正道，那麼所前往的任何地方，都會相應地得到清凈。因為所前往的地方都清凈，就能瞭解這正法，從而在任何地方，都能瞭解眾生的心意。此外，那些智者，瞭解了眾生的心意之後，在這樣的修行狀態中，就能宣說正法。這甚深的法，通達了勝義諦（最高的真理），對於這樣的意義，常常能夠獲得堅定的理解。此外，那些智者，博學如大海，因為最深廣，所以能夠修行無量的功德。不依賴文字和意義，就能通達正理，'

【English Translation】 English version When practicing, one can personally experience and realize all dharmas without any hindrance.

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'If one does not develop fixed attachments to the teachings of the Bodhisattva-pitaka (the teachings practiced by Bodhisattvas), such wise ones can abide in right practice. If one develops attachments to these dharmas, or because of clinging to extreme views, this is not right practice. Even if dharma is unattainable, do not understand it as emptiness, especially since this right and wonderful dharma is different from emptiness. If dharma were like emptiness, the world would not be able to understand it, and because it cannot be understood, this is not right practice. This right and wonderful dharma has neither grasping nor non-grasping, therefore one should not develop attachments to dharma or non-dharma. Because there is no attachment, this is the true nature of dharma, and in this state of practice, it is called right practice. This right and wonderful dharma has never been attached, and by understanding it accordingly, one will not be harmed. Because there is no harm, wisdom has no attachment, and in this state of practice, it is called right practice. Furthermore, those wise ones, abiding in the merit of few desires, should practice well in accordance with this right dharma. If one can abide in goodness, and one's conduct is in accordance with the right path, then wherever one goes, one will accordingly attain purity. Because the places one goes are pure, one can understand this right dharma, and thus, in any place, one can understand the minds of sentient beings. Furthermore, those wise ones, after understanding the minds of sentient beings, in this state of practice, can proclaim the right dharma. This profound dharma, having penetrated the ultimate truth (paramartha-satya), can always obtain a firm understanding of such meaning. Furthermore, those wise ones, are as learned as the ocean, and because they are the deepest and broadest, they can practice immeasurable merits. Without relying on words and meanings, one can understand the right principle,'

無量文義，　　獲堅固不動。

「複次舍利子！菩薩摩訶薩行勝慧波羅蜜多行時，於此菩薩藏正法殊勝義利，聞已乃至廣為人說，而能獲得勝慧光明。于諸法中，無明黑暗盲瞑翳障悉能除滅，于勝慧光速獲成就，善不善法如實了知，乃至命終諸不善法畢竟斷除。聞諸善法如所覺悟，于善寂默而能宣說。」

爾時世尊欲重宣此義說伽陀曰：

「譬如入暗處，　　現前諸色相，　彼眼不可見，　　以火能破瞑。　如是現在劫，　　彼有生死人，　于善不善法，　　不聽而不知。　由聽是法故，　　于罪不應作，　及除非義利，　　速能趣涅盤。　樂親近師友，　　增長於聞慧，　彼慧清凈故，　　獲得妙樂義。　彼聞義智者，　　見非法出離，　于凈法勇猛，　　得殊勝妙樂。　若於菩薩藏，　　聞已住法性，　光明照世間，　　真行菩提行。

佛說大乘菩薩藏正法經卷第三十三大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十四

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之二

「複次舍利子！若菩薩摩訶薩行勝慧波羅蜜多行時！于菩薩藏正法

【現代漢語翻譯】現代漢語譯本無量的文義，獲得堅固不動。

『再者，舍利子！菩薩摩訶薩在修行殊勝智慧波羅蜜多時，對於這菩薩藏的正法殊勝義理，聽聞后乃至廣為他人宣說，就能獲得殊勝的智慧光明。在一切法中，無明的黑暗、盲目、昏昧、障礙都能被消除，迅速成就殊勝的智慧光明，如實了知善法和不善法，乃至生命終結時，所有不善法都徹底斷除。聽聞各種善法，如同自己覺悟一樣，對於善的寂靜狀態也能宣說。』

這時，世尊想要重申這個道理，說了偈頌：

『譬如進入黑暗之處，眼前的一切色相，眼睛都無法看見，用火就能破除黑暗。就像現在這個時代，那些有生有死的人，對於善法和不善法，不聽聞就不知道。因為聽聞這些法，知道哪些罪惡不應該做，以及除非是正當的利益，才能迅速趨向涅槃。樂於親近老師和朋友，增長聽聞的智慧，因為智慧清凈，就能獲得微妙的快樂意義。那些聽聞義理而有智慧的人，看到非法就遠離，對於清凈的法勇猛精進，得到殊勝的妙樂。如果對於菩薩藏，聽聞后安住於法性，光明照耀世間，真正地修行菩提之道。』

《佛說大乘菩薩藏正法經》卷第三十三大正藏第 11 冊 No. 0316 《佛說大乘菩薩藏正法經》

《佛說大乘菩薩藏正法經》卷第三十四

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯《勝慧波羅蜜多品》第十一之二

『再者，舍利子！如果菩薩摩訶薩在修行殊勝智慧波羅蜜多時！對於菩薩藏的正法

【English Translation】 English version Immeasurable meanings of words, obtaining firm immovability.

'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Perfection of Supreme Wisdom, upon hearing the excellent meaning and benefit of the Bodhisattva Pitaka's true Dharma, and even widely explaining it to others, they can obtain the light of supreme wisdom. In all dharmas, the darkness of ignorance, blindness, dimness, and obstacles can all be eliminated, quickly achieving the light of supreme wisdom, truly understanding good and bad dharmas, and even at the end of life, all bad dharmas are completely eliminated. Upon hearing various good dharmas, as if having awakened themselves, they can also proclaim the state of good tranquility.'

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

'For example, when entering a dark place, all the forms before one's eyes cannot be seen, but darkness can be broken by fire. Likewise, in this present age, those who are subject to birth and death, regarding good and bad dharmas, do not know them without hearing. Because of hearing these dharmas, one knows which sins should not be committed, and unless it is for proper benefit, one can quickly approach Nirvana. Rejoicing in being close to teachers and friends, one increases the wisdom of hearing, and because that wisdom is pure, one can obtain the subtle meaning of joy. Those who hear the meaning and have wisdom, seeing what is not Dharma, depart from it, and are courageous and diligent in pure Dharma, obtaining supreme and wonderful joy. If, regarding the Bodhisattva Pitaka, having heard it, one abides in the nature of Dharma, light illuminates the world, and one truly practices the Bodhi path.'

The Sutra of the True Dharma of the Great Vehicle Bodhisattva Pitaka, Volume 33 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the True Dharma of the Great Vehicle Bodhisattva Pitaka

The Sutra of the True Dharma of the Great Vehicle Bodhisattva Pitaka, Volume 34

Translated by the Tripitaka Master of the Western Heaven, Silver Green Grand Master of the Palace, Acting Minister of the Palace, Cijue, the Great Master of Transmission of Sanskrit, the Purple-robed Shramana, Minister Fa Hu, etc., by Imperial Decree, The Chapter on the Perfection of Supreme Wisdom, Part 2 of 11

'Furthermore, Shariputra! If a Bodhisattva Mahasattva practices the Perfection of Supreme Wisdom! Regarding the true Dharma of the Bodhisattva Pitaka'

殊勝義利清凈樂欲，而於受持讀誦正法者應當發起善知識想，勇猛精進正攝受心，為欲發彼正愿及四正斷，於一切法相應得無障礙。」

爾時世尊欲重宣此義說伽陀曰：

「尊重善知識，　　得為說法師，　作彼聽法眾，　　常住于正行。　不惜其身命，　　精勤而最上，　安住實智中，　　得勝慧清凈。　自了知正法，　　凈信無不達，　由覺出離故，　　如佛廣開示。　亦如諸智者，　　善達文句義。　常修清凈行，　　得預諸學位，　所有染凈分，　　皆悉無所著，　以無所著故，　　於法而無減，　由精進樂欲，　　身速獲輕安。　聽聞是法已，　　智增無失念，　常住于智念，　　了善不善法。　由學最上乘，　　通達念慧力，　知彼有情意，　　如我于長夜。　以學是法故，　　得勝慧清凈，　了有情意已，　　為開示正法。

「複次舍利子！菩薩摩訶薩于勝慧波羅蜜多微妙清凈光明法門及諸聖者發起正見，如佛所說而修行之。以二因緣，當如是學。何等為二？一者獲他言音，二者謂自作意。若諸菩薩于相應行菩薩藏正法不能聽聞，聽已於深法律三摩地門而得少分歡喜知足者，應知彼是懷增上慢墮魔網中，于生老病死憂悲苦惱及隨煩惱。著五欲樂輪迴相

【現代漢語翻譯】現代漢語譯本以殊勝的意義和利益，以及清凈的願望，對於那些受持、讀誦正法的人，應當生起如同對待善知識的想法，以勇猛精進的心去正確地攝受他們，爲了發起他們的正確願望和四種正斷，在一切法上都能相應地獲得無障礙。

那時，世尊爲了再次宣說這個道理，說了偈頌：

『尊重善知識（指引正道的人），才能成為說法師（傳授佛法的人），作為聽法的大眾，應當常住在正道上。不吝惜自己的身命，精勤修行達到最上乘，安住在真實的智慧中，才能獲得殊勝的智慧清凈。自己了知正法，以清凈的信心無所不通達，因為覺悟到出離，就像佛陀廣開示的那樣。也像那些有智慧的人，善於通達文字和意義。常常修持清凈的行為，才能進入諸聖者的行列，所有染污和清凈的部分，都完全不執著，因為不執著，對於佛法就不會減少。由於精進和樂於修行，身體很快就能獲得輕安。聽聞這些佛法后，智慧增長不會失去正念，常常安住在智慧和正念中，瞭解善法和不善法。通過學習最上乘的佛法，通達正念和智慧的力量，瞭解那些有情眾生的心意，就像我（佛陀）在長夜中一樣。因為學習這些佛法，才能獲得殊勝的智慧清凈，瞭解有情眾生的心意后，為他們開示正法。

『再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）對於殊勝的智慧波羅蜜多（到達智慧彼岸的方法）微妙清凈的光明法門以及諸聖者，應當發起正確的見解，按照佛陀所說的去修行。通過兩種因緣，應當這樣學習。哪兩種呢？一是獲得他人的教導，二是自己用心思考。如果諸菩薩對於相應的菩薩藏正法不能聽聞，聽聞后對於深奧的法律和三摩地（禪定）之門只獲得少許歡喜就滿足，應當知道他們是懷有增上慢（未得謂得的傲慢）而墮入魔網中，在生老病死、憂悲苦惱以及隨煩惱中，執著於五欲之樂而不斷輪迴。

【English Translation】 English version With superior meaning and benefit, and with pure desire, one should generate the thought of a good teacher towards those who uphold, recite, and study the Dharma. One should correctly embrace them with courageous and diligent minds, in order to initiate their correct vows and the four right exertions, so that they can correspondingly obtain unobstructedness in all dharmas.

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

'Respect the good teacher (one who guides on the right path), to become a Dharma teacher (one who transmits the Buddha's teachings), As the assembly listening to the Dharma, one should always abide in the right conduct. Not begrudging one's own life, diligently cultivating to reach the highest vehicle, Abiding in true wisdom, one can attain superior wisdom and purity. Knowing the true Dharma oneself, with pure faith, one will understand everything, Because of awakening to renunciation, just as the Buddha widely expounded. Also like those wise ones, who are skilled in understanding the meaning of words and sentences. Constantly cultivating pure conduct, one can enter the ranks of the sages, All defiled and pure aspects, one should not be attached to at all, Because of non-attachment, the Dharma will not diminish. Due to diligence and the desire for practice, the body will quickly attain lightness and ease. After hearing these teachings, wisdom will increase without losing mindfulness, Always abiding in wisdom and mindfulness, understanding good and bad dharmas. Through learning the highest vehicle, one will understand the power of mindfulness and wisdom, Knowing the minds of those sentient beings, just as I (the Buddha) have for a long night. Because of learning these teachings, one can attain superior wisdom and purity, After understanding the minds of sentient beings, one can expound the true Dharma to them.

'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Bodhisattva Mahasattvas (great Bodhisattvas) should generate correct views regarding the subtle and pure light of the Prajnaparamita (the perfection of wisdom) and the teachings of the sages, and practice according to what the Buddha has said. Through two causes, one should learn in this way. What are the two? One is obtaining the teachings of others, and the other is one's own contemplation. If the Bodhisattvas cannot hear the corresponding Bodhisattva-pitaka (Bodhisattva teachings) Dharma, and after hearing it, they are content with only a little joy in the profound laws and the doors of Samadhi (meditative concentration), one should know that they harbor arrogance (thinking they have attained what they have not) and have fallen into the net of Mara (the demon), and in birth, old age, sickness, death, sorrow, suffering, and the accompanying afflictions, they are attached to the pleasures of the five desires and continue to cycle in samsara (the cycle of rebirth).'

續。如來以是說彼有情隨順有漏無能解脫。舍利子！若有親近法師於此正法聽已了知，而不作罪遠非義利，增長聞慧見妙涅盤，清凈勇猛得勝妙樂。如是菩薩摩訶薩當知是為於此菩薩藏正法希有法律殊勝義利，受持讀誦乃至聽聞、廣大開示為他人說，得相應行。

「複次舍利子！若菩薩摩訶薩於此菩薩藏正法若不聽聞，無能獲得彼相應意，而與聖道極相違故。如來以是說彼有情于老死解脫而常作意。云何是相應意？謂此菩薩摩訶薩遠離相應及不相應是相應意，于相應意得無增語。又菩薩相應意，謂于音響無能發起，諸阿羅漢亦無能發，然彼所出音響了不可得，於前際后際隨所伺察，當云何生？至何所滅？若通達過去所說音響則過去已滅，若通達未來所說音響則未來未至，若通達現在所說音響則現在不住。如是已說未說當說，遍一切處尋求俱不可得。于相應意當如是學。

「舍利子！若菩薩相應意如是學者，云何觀察？謂此菩薩觀一切法自性本滅，觀一切法自體本寂，觀一切法自性平等，觀一切法畢竟不生，觀一切法畢竟不起，觀一切法畢竟不集，觀一切法畢竟無滅。於此時分說如實觀亦非所觀，如是非所觀非不所觀，說此是名為觀察意，當如是學。若有菩薩於此正法，疑惑癡瞑無能入解，謂言是法非解脫

【現代漢語翻譯】現代漢語譯本：如來因此說，那些有情眾生隨順有漏之法，無法解脫。舍利子！如果有人親近法師，聽聞並瞭解這正法，不做罪惡之事，遠離非義利之事，增長聽聞的智慧，見到微妙的涅槃，清凈勇猛，獲得殊勝的快樂。這樣的菩薩摩訶薩應當知道，這就是在這菩薩藏正法中，稀有法律的殊勝義利，受持讀誦乃至聽聞、廣為開示為他人宣說，從而獲得相應的修行。「再者，舍利子！如果菩薩摩訶薩不聽聞這菩薩藏正法，就無法獲得相應的意念，因為這與聖道是極其相違背的。如來因此說，那些有情眾生對於從老死中解脫常常在意。什麼是相應的意念呢？就是說，這位菩薩摩訶薩遠離相應和不相應，這就是相應的意念，對於相應的意念，不再有任何言語的增添。又菩薩的相應意念，是指對於音響無法生起執著，諸阿羅漢也無法生起執著，然而他們所發出的音響是了不可得的，無論在前際還是后際進行觀察，都會問：『它將如何產生？又將滅向何處？』如果通達過去所說的音響，那麼過去已經滅盡；如果通達未來所說的音響，那麼未來尚未到來；如果通達現在所說的音響，那麼現在也無法停留。像這樣，無論是已說、未說還是將要說的，在一切處尋求都無法得到。對於相應的意念，應當這樣學習。「舍利子！如果菩薩這樣學習相應的意念，應當如何觀察呢？就是說，這位菩薩觀察一切法的自性本來就是寂滅的，觀察一切法的自體本來就是寂靜的，觀察一切法的自性是平等的，觀察一切法畢竟不生，觀察一切法畢竟不起，觀察一切法畢竟不聚集，觀察一切法畢竟不滅。在這個時候，說如實觀察，也並非是所觀察的對象，像這樣，既非所觀察，也非不所觀察，這被稱為觀察意，應當這樣學習。如果有的菩薩對於這正法，疑惑癡迷，無法進入理解，說這法不是解脫之道。

【English Translation】 English version: Thus, the Tathagata says that sentient beings who follow the conditioned (leaky) dharmas are unable to attain liberation. Shariputra! If someone approaches a Dharma teacher, listens to and understands this true Dharma, does not commit evil deeds, stays away from non-beneficial actions, increases the wisdom of listening, sees the wondrous Nirvana, becomes pure and courageous, and attains supreme joy. Such a Bodhisattva Mahasattva should know that this is the rare and supreme benefit of the law within this Bodhisattva Pitaka true Dharma. By upholding, reciting, and even listening to it, extensively explaining and speaking it to others, one attains corresponding practice. Furthermore, Shariputra! If a Bodhisattva Mahasattva does not listen to this Bodhisattva Pitaka true Dharma, they cannot obtain the corresponding intention, because it is extremely contrary to the holy path. Therefore, the Tathagata says that sentient beings are always mindful of liberation from old age and death. What is the corresponding intention? It means that this Bodhisattva Mahasattva is detached from both corresponding and non-corresponding, and this is the corresponding intention. Regarding the corresponding intention, there is no further addition of words. Moreover, the Bodhisattva's corresponding intention means that they cannot generate attachment to sounds, and even Arhats cannot generate attachment. However, the sounds they produce are ultimately unattainable. Whether one observes in the past or future, one will ask: 'How will it arise? And where will it cease?' If one understands the sounds spoken in the past, then the past has already ceased. If one understands the sounds spoken in the future, then the future has not yet arrived. If one understands the sounds spoken in the present, then the present does not abide. Thus, whether spoken, unspoken, or to be spoken, seeking everywhere, they are all unattainable. One should learn the corresponding intention in this way. Shariputra! If a Bodhisattva learns the corresponding intention in this way, how should they observe? It means that this Bodhisattva observes that the self-nature of all dharmas is originally extinguished, observes that the self-essence of all dharmas is originally tranquil, observes that the self-nature of all dharmas is equal, observes that all dharmas are ultimately unarisen, observes that all dharmas are ultimately not arising, observes that all dharmas are ultimately not gathered, and observes that all dharmas are ultimately not ceasing. At this time, saying that one is observing the truth is also not the object of observation. Thus, it is neither the object of observation nor not the object of observation. This is called the intention of observation, and one should learn in this way. If there is a Bodhisattva who is doubtful and deluded about this true Dharma, unable to enter into understanding, and says that this Dharma is not the path to liberation.

門，斷諸勤勇不起通達，而於彼意悉不相應。又復於此諸法正見即如如見。云何諸法即如如見？所謂無見。如是無見即不生增語，不生增語則不積集。云何不積集？謂于增語而無有對。如來以是所說，觀察諸行無生無作，于正見中由是獲得正出離行。又復正出離行以何為因？謂一切法即為佛法。是故欲求正出離行，應當於此菩薩藏正法殊勝義利，受持讀誦聽聞為他人說，乃至於此正法得相應意。是名正出離行。

「複次舍利子！若菩薩行勝慧波羅蜜多行時，於此微妙清凈光明法門正善覺悟，于意處觀察生入解意。何等意處？云何入解？謂此菩薩於三摩地加持處，毗缽舍那尋伺處，最上希望處，心樂欲處，相續不斷處，無常處，因緣處，緣生處，無我無人無壽者處，無住無不住無去無不去處，不集不壞因果處，空無相無愿慣習處，非空無相無愿所取處，三摩地三摩缽底所取處，非依三摩地三摩缽底發生處，神通智所取處，非漏盡處，觀察無生處，非出離行處，觀察一切有情無我處，不捨大悲處，見一切生恐怖處，有執心處，出離貪處，不離現行貪法處，舍五欲樂處，不捨法樂處，離一切戲論處，不捨善巧方便處，如是諸法皆生入解。舍利子！說此是為意處入解。

「複次舍利子！于彼意處，云何說為正理道

【現代漢語翻譯】現代漢語譯本：如果（修行者）執著于『門』（指修行的方法或途徑），就會斷絕一切精進的努力，無法通達真理，並且他們的意念與真理完全不相應。此外，對於一切法，正確的見解就是如實地看待它們。那麼，如何如實地看待一切法呢？那就是『無見』（不執著于任何見解）。這種『無見』不會產生任何言語上的執著，不產生言語執著就不會積累任何業力。為什麼說不積累呢？因為對於言語執著沒有任何對立。如來所說的就是這樣，觀察諸行（一切現象）無生無作，在正見中由此獲得真正的出離修行。那麼，真正的出離修行以什麼為因呢？那就是一切法即是佛法。因此，想要尋求真正的出離修行，應當對於這菩薩藏的正法殊勝義理，受持、讀誦、聽聞，併爲他人宣說，乃至使自己的意念與這正法相應。這才是真正的出離修行。舍利子，再者，如果菩薩在修行殊勝的智慧波羅蜜多時，對於這微妙清凈光明的法門能夠正確地覺悟，那麼他就會在『意處』（指意識的活動範圍）觀察生起和深入理解。什麼是『意處』？如何深入理解？那就是說，這位菩薩在三摩地（samadhi，禪定）的加持處，毗缽舍那（vipashyana，內觀）的尋伺處，最上希望處，心樂欲處，相續不斷處，無常處，因緣處，緣生處，無我、無人、無壽者處，無住、無不住、無去、無不去處，不集、不壞因果處，空、無相、無愿的慣習處，非空、無相、無愿所執取處，三摩地、三摩缽底（samapatti，等至）所執取處，非依三摩地、三摩缽底而發生處，神通智所執取處，非漏盡處，觀察無生處，非出離行處，觀察一切有情無我處，不捨大悲處，見到一切眾生感到恐懼處，有執著心處，出離貪慾處，不離現行貪法處，捨棄五欲之樂處，不捨棄法樂處，遠離一切戲論處，不捨棄善巧方便處，像這樣的諸法，都能夠生起並深入理解。舍利子，這被稱為『意處』的深入理解。舍利子，再者，對於這『意處』，如何說是正理之道呢？

【English Translation】 English version: If (a practitioner) clings to the 'gate' (referring to methods or paths of practice), they will cut off all diligent efforts, fail to attain enlightenment, and their minds will not correspond with the truth at all. Furthermore, regarding all dharmas, the correct view is to see them as they truly are. So, how does one see all dharmas as they truly are? It is through 'no-seeing' (not clinging to any views). This 'no-seeing' does not give rise to any verbal attachments, and not giving rise to verbal attachments means not accumulating any karma. Why is it said that there is no accumulation? Because there is no opposition to verbal attachments. This is what the Tathagata has said, observing all actions (all phenomena) as unarisen and unmade, and in right view, thereby attaining true liberation practice. So, what is the cause of true liberation practice? It is that all dharmas are the Buddha-dharma. Therefore, if one wishes to seek true liberation practice, one should uphold, recite, listen to, and explain to others the supreme meaning of the Bodhisattva-pitaka's true dharma, until one's mind corresponds with this true dharma. This is called true liberation practice. Furthermore, Shariputra, if a Bodhisattva, while practicing the supreme Prajnaparamita (perfection of wisdom), correctly awakens to this subtle, pure, and luminous dharma gate, then he will observe the arising and deep understanding in the 'mind-place' (referring to the scope of consciousness activity). What is the 'mind-place'? How does one deeply understand it? It means that this Bodhisattva, in the place of the blessings of samadhi (meditative concentration), the place of investigation of vipashyana (insight meditation), the place of supreme hope, the place of mental desire, the place of continuous succession, the place of impermanence, the place of causes and conditions, the place of dependent origination, the place of no-self, no-person, no-life-span, the place of no-abiding, no-non-abiding, no-going, no-not-going, the place of non-accumulation and non-destruction of cause and effect, the place of habituation to emptiness, signlessness, and wishlessness, the place of non-grasping of emptiness, signlessness, and wishlessness, the place of grasping of samadhi and samapatti (attainment), the place of non-arising based on samadhi and samapatti, the place of grasping of supernormal knowledge, the place of non-exhaustion of outflows, the place of observing non-arising, the place of non-liberation practice, the place of observing no-self in all sentient beings, the place of not abandoning great compassion, the place of seeing all beings as fearful, the place of having clinging minds, the place of liberation from greed, the place of not being separate from the present practice of greed, the place of abandoning the pleasures of the five desires, the place of not abandoning the joy of dharma, the place of being separate from all conceptual proliferations, the place of not abandoning skillful means, all such dharmas arise and are deeply understood. Shariputra, this is said to be the deep understanding of the 'mind-place'. Furthermore, Shariputra, regarding this 'mind-place', how is it said to be the path of right reason?

？所謂以意是道、以門是道、以面門是道、以因是道、以合集是道、以不相違是道、以無諍論是道、以舍是道、無入無不入是道、無戲論是道、無毀呰是道、不增是道、不減是道、不生是道、無所轉易是道、無所對治是道、真如是道、實際是道、如來是道、無別異是道、如如是道、三世平等是道、分別不住色受想行識是道、不住眼界色界眼識界是道、不住耳界聲界耳識界是道、不住鼻界香界鼻識界是道、不住舌界味界舌識界是道、不住身界觸界身識界是道、不住意界法界意識界是道、隨順勝義是道、隨順正智是道、隨順了義契經是道、隨順正法是道。舍利子！說此是名為正理道。又菩薩摩訶薩以入解意于正理道，由是觀察即無所觀，如是非觀察非不觀察。說此是名為觀察意。

「舍利子！若菩薩摩訶薩以相應意於此正法而有癡瞑，謂言是法非解脫門，斷諸勤勇不起增勝無所通達，而於彼意悉不相應。又諸有情，如是正見即如如見。又復云何為如如見？所謂無見。無見則不生增語，乃至無所對名，如前廣說。於此菩薩藏勝慧波羅蜜多之行，當如是學。

「又復于意無我，於一切法無我亦然。若一切法無我，則于諸有情無我亦然。如是觀察，是觀察意。又輪迴界與涅槃界平等相應，如是煩惱體性與一切法體性

【現代漢語翻譯】現代漢語譯本：

『什麼是所謂的以意為道、以門為道、以面門為道、以因為道、以合集為道、以不相違為道、以無諍論為道、以舍為道、無入無不入為道、無戲論為道、無毀呰為道、不增為道、不減為道、不生為道、無所轉易為道、無所對治為道、真如（tathātā，事物的真實本性）為道、實際（bhūtakoti，真實的極限）為道、如來（tathāgata，佛的稱號）為道、無別異為道、如如（tathatā，真如的另一種說法）為道、三世平等為道、分別不住色受想行識為道、不住眼界（cakṣur-dhātu，視覺的元素）眼識界（cakṣur-vijñāna-dhātu，視覺意識的元素）為道、不住耳界（śrotra-dhātu，聽覺的元素）聲界（śabda-dhātu，聲音的元素）耳識界（śrotra-vijñāna-dhātu，聽覺意識的元素）為道、不住鼻界（ghrāṇa-dhātu，嗅覺的元素）香界（gandha-dhātu，氣味的元素）鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識的元素）為道、不住舌界（jihvā-dhātu，味覺的元素）味界（rasa-dhātu，味道的元素）舌識界（jihvā-vijñāna-dhātu，味覺意識的元素）為道、不住身界（kāya-dhātu，觸覺的元素）觸界（spraṣṭavya-dhātu，觸覺的元素）身識界（kāya-vijñāna-dhātu，觸覺意識的元素）為道、不住意界（mano-dhātu，意識的元素）法界（dharma-dhātu，法的元素）意識界（mano-vijñāna-dhātu，意識的元素）為道、隨順勝義（paramārtha，最高的真理）為道、隨順正智（samyak-jñāna，正確的智慧）為道、隨順了義契經（nītārtha-sūtra，究竟意義的經典）為道、隨順正法（saddharma，真正的佛法）為道。舍利子（Śāriputra，佛陀的十大弟子之一）！這被稱為正理道。又菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）以理解的意念進入正理道，由此觀察即無所觀，如是非觀察非不觀察。這被稱為觀察意。

『舍利子！如果菩薩摩訶薩以相應的意念對待這正法而有癡迷，認為此法不是解脫之門，斷絕一切勤奮努力，不生起增上，不能通達，那麼他的意念就完全不相應。又那些有情，如此正見就如實地見。又什麼是如實地見？就是無見。無見則不產生增語，乃至無所對名，如前廣說。對於這菩薩藏勝慧波羅蜜多（prajñāpāramitā，般若波羅蜜多）的修行，應當這樣學習。

『又在意識中無我，在一切法中也無我。如果一切法無我，那麼在一切有情中也無我。這樣觀察，是觀察意。又輪迴界（saṃsāra，輪迴）與涅槃界（nirvāṇa，涅槃）平等相應，這樣煩惱的體性與一切法的體性』 English version:

'What is meant by saying that intention is the path, the gate is the path, the face gate is the path, the cause is the path, the collection is the path, non-contradiction is the path, non-dispute is the path, relinquishment is the path, neither entering nor not entering is the path, non-conceptualization is the path, non-criticism is the path, non-increase is the path, non-decrease is the path, non-arising is the path, non-transformation is the path, non-antidote is the path, suchness (tathātā, the true nature of things) is the path, the limit of reality (bhūtakoti, the ultimate reality) is the path, the Thus-gone One (tathāgata, an epithet of the Buddha) is the path, non-difference is the path, thusness (tathatā, another term for suchness) is the path, the equality of the three times is the path, non-abiding in the discrimination of form, feeling, perception, mental formations, and consciousness is the path, non-abiding in the eye element (cakṣur-dhātu, the element of sight), the eye-consciousness element (cakṣur-vijñāna-dhātu, the element of visual consciousness) is the path, non-abiding in the ear element (śrotra-dhātu, the element of hearing), the sound element (śabda-dhātu, the element of sound), the ear-consciousness element (śrotra-vijñāna-dhātu, the element of auditory consciousness) is the path, non-abiding in the nose element (ghrāṇa-dhātu, the element of smell), the odor element (gandha-dhātu, the element of smell), the nose-consciousness element (ghrāṇa-vijñāna-dhātu, the element of olfactory consciousness) is the path, non-abiding in the tongue element (jihvā-dhātu, the element of taste), the taste element (rasa-dhātu, the element of taste), the tongue-consciousness element (jihvā-vijñāna-dhātu, the element of gustatory consciousness) is the path, non-abiding in the body element (kāya-dhātu, the element of touch), the tangible element (spraṣṭavya-dhātu, the element of touch), the body-consciousness element (kāya-vijñāna-dhātu, the element of tactile consciousness) is the path, non-abiding in the mind element (mano-dhātu, the element of mind), the dharma element (dharma-dhātu, the element of phenomena), the mind-consciousness element (mano-vijñāna-dhātu, the element of mental consciousness) is the path, conforming to the ultimate meaning (paramārtha, the highest truth) is the path, conforming to right knowledge (samyak-jñāna, correct wisdom) is the path, conforming to the definitive sutras (nītārtha-sūtra, sutras of ultimate meaning) is the path, conforming to the true Dharma (saddharma, the true teachings of the Buddha) is the path. Shariputra (Śāriputra, one of the Buddha's ten principal disciples)! This is called the path of right reasoning. Furthermore, a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) enters the path of right reasoning with an understanding mind, and by this observation, there is nothing to observe, and it is neither observing nor not observing. This is called the observing mind.

'Shariputra! If a Bodhisattva-Mahasattva, with a corresponding mind, is deluded regarding this true Dharma, thinking that this Dharma is not a gate to liberation, cutting off all diligent efforts, not generating increase, and not attaining understanding, then their mind is completely not in accordance. Furthermore, those sentient beings who have such right view see things as they truly are. And what is seeing things as they truly are? It is seeing without seeing. Seeing without seeing does not give rise to verbal proliferation, and even without a name for opposition, as explained before. In the practice of this Bodhisattva's treasury of the perfection of wisdom (prajñāpāramitā), one should learn in this way.

'Furthermore, there is no self in the mind, and there is also no self in all dharmas. If there is no self in all dharmas, then there is also no self in all sentient beings. Observing in this way is the observing mind. Furthermore, the realm of samsara (saṃsāra, the cycle of rebirth) and the realm of nirvana (nirvāṇa, liberation) are equally in accordance, and thus the nature of afflictions and the nature of all dharmas'

【English Translation】 'What is meant by saying that intention is the path, the gate is the path, the face gate is the path, the cause is the path, the collection is the path, non-contradiction is the path, non-dispute is the path, relinquishment is the path, neither entering nor not entering is the path, non-conceptualization is the path, non-criticism is the path, non-increase is the path, non-decrease is the path, non-arising is the path, non-transformation is the path, non-antidote is the path, suchness (tathātā) is the path, the limit of reality (bhūtakoti) is the path, the Thus-gone One (tathāgata) is the path, non-difference is the path, thusness (tathatā) is the path, the equality of the three times is the path, non-abiding in the discrimination of form, feeling, perception, mental formations, and consciousness is the path, non-abiding in the eye element (cakṣur-dhātu), the eye-consciousness element (cakṣur-vijñāna-dhātu) is the path, non-abiding in the ear element (śrotra-dhātu), the sound element (śabda-dhātu), the ear-consciousness element (śrotra-vijñāna-dhātu) is the path, non-abiding in the nose element (ghrāṇa-dhātu), the odor element (gandha-dhātu), the nose-consciousness element (ghrāṇa-vijñāna-dhātu) is the path, non-abiding in the tongue element (jihvā-dhātu), the taste element (rasa-dhātu), the tongue-consciousness element (jihvā-vijñāna-dhātu) is the path, non-abiding in the body element (kāya-dhātu), the tangible element (spraṣṭavya-dhātu), the body-consciousness element (kāya-vijñāna-dhātu) is the path, non-abiding in the mind element (mano-dhātu), the dharma element (dharma-dhātu), the mind-consciousness element (mano-vijñāna-dhātu) is the path, conforming to the ultimate meaning (paramārtha) is the path, conforming to right knowledge (samyak-jñāna) is the path, conforming to the definitive sutras (nītārtha-sūtra) is the path, conforming to the true Dharma (saddharma) is the path. Shariputra (Śāriputra)! This is called the path of right reasoning. Furthermore, a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) enters the path of right reasoning with an understanding mind, and by this observation, there is nothing to observe, and it is neither observing nor not observing. This is called the observing mind. 'Shariputra! If a Bodhisattva-Mahasattva, with a corresponding mind, is deluded regarding this true Dharma, thinking that this Dharma is not a gate to liberation, cutting off all diligent efforts, not generating increase, and not attaining understanding, then their mind is completely not in accordance. Furthermore, those sentient beings who have such right view see things as they truly are. And what is seeing things as they truly are? It is seeing without seeing. Seeing without seeing does not give rise to verbal proliferation, and even without a name for opposition, as explained before. In the practice of this Bodhisattva's treasury of the perfection of wisdom (prajñāpāramitā), one should learn in this way. 'Furthermore, there is no self in the mind, and there is also no self in all dharmas. If there is no self in all dharmas, then there is also no self in all sentient beings. Observing in this way is the observing mind. Furthermore, the realm of samsara (saṃsāra) and the realm of nirvana (nirvāṇa) are equally in accordance, and thus the nature of afflictions and the nature of all dharmas'

相應，彼相應與不相應都無所著，于觀察意而得勝解。乃至菩薩所有相應無餘，加持一切有情而不棄捨，加持正法而無相違。舍利子！說此是為菩薩摩訶薩獲相應意所聞之相。于意入解、如是觀察，彼如如見勝慧不動。

「複次舍利子！菩薩摩訶薩行勝慧波羅蜜多行時得勝慧住，於一切有為法而不共故。所謂無明乃至老死，悉不共住。又于薩迦耶見乃至本末六十二見，悉不共住。世間八法若毀若譽，悉不共住。五蘊十二處十八界乃至一切攀緣，悉不共住。又于慢增上慢邪慢乃至二十隨煩惱，悉不共住。又于上中下品若粗若細乃至一切煩惱，悉不共住。又于癡闇盲瞑翳障系縶等處，乃至一切下劣分法，悉不共住。又于煩惱魔、蘊魔、天魔、死魔，乃至一切魔業，悉不共住。又於我、人、眾生、壽者、養者、士夫、補特伽羅、意生、儒童，乃至一切我見，悉不共住。又于業障、煩惱障、法障、見障、報障、智障，乃至一切相續習氣，悉不共住。又于相障思惟分別、見聞覺知諸所纏縛，悉不共住。又于慳貪佈施、毀戒持戒、瞋恚忍辱、懈怠精進、散亂禪定、惡慧勝慧，乃至一切波羅蜜多有無對治、是智非智，悉不共住。又於一切僻報，常與無常、善與不善、有罪無罪、輪迴涅盤，乃至一切邪對治法，悉不共住。又于種

【現代漢語翻譯】現代漢語譯本：相應地，菩薩對於相應、不相應都不執著，通過觀察意念而獲得深刻的理解。乃至菩薩所具有的一切相應都毫無保留，加持一切有情眾生而不捨棄，加持正法而沒有絲毫違背。舍利子（Śāriputra）！這被稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）獲得相應意念所聽聞的景象。當菩薩深入理解並如此觀察時，他如實地見到勝慧（prajñā，智慧）的堅定不移。複次，舍利子（Śāriputra）！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在修行勝慧波羅蜜多（prajñāpāramitā，般若波羅蜜多）時，獲得勝慧的安住，因為他與一切有為法都不共住。所謂無明（avidyā，無知）乃至老死（jarā-maraṇa，衰老和死亡），都不共住。又與薩迦耶見（satkāya-dṛṣṭi，身見）乃至根本和末端的六十二見，都不共住。世間的八法，無論是譭謗還是讚譽，都不共住。五蘊（pañca-skandha，色、受、想、行、識）、十二處（dvādaśa-āyatana，眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（aṣṭādaśa-dhātu，眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）乃至一切攀緣，都不共住。又與慢（māna，傲慢）、增上慢（adhimāna，過度的傲慢）、邪慢（mithyāmāna，錯誤的傲慢）乃至二十種隨煩惱（upakleśa，次要的煩惱），都不共住。又與上、中、下品，無論是粗還是細，乃至一切煩惱，都不共住。又與癡闇（moha-tama，愚癡的黑暗）、盲瞑（andha-timira，盲目的黑暗）、翳障（āvaraṇa，障礙）、系縶（bandhana，束縛）等處，乃至一切下劣的分法，都不共住。又與煩惱魔（kleśa-māra，煩惱的魔）、蘊魔（skandha-māra，五蘊的魔）、天魔（deva-māra，天界的魔）、死魔（mṛtyu-māra，死亡的魔），乃至一切魔業，都不共住。又與我（ātman，自我）、人（manuja，人）、眾生（sattva，有情）、壽者（jīva，壽命）、養者（poṣaka，養育者）、士夫（puruṣa，丈夫）、補特伽羅（pudgala，個體）、意生（manomaya，意所生）、儒童（kumāra，童子），乃至一切我見，都不共住。又與業障（karma-āvaraṇa，業的障礙）、煩惱障（kleśa-āvaraṇa，煩惱的障礙）、法障（dharma-āvaraṇa，法的障礙）、見障（dṛṣṭi-āvaraṇa，見解的障礙）、報障（vipāka-āvaraṇa，果報的障礙）、智障（jñāna-āvaraṇa，智慧的障礙），乃至一切相續的習氣，都不共住。又與相的障礙、思惟分別、見聞覺知等一切纏縛，都不共住。又與慳貪（mātsarya，吝嗇）和佈施（dāna，慷慨）、毀戒（duḥśīla，破戒）和持戒（śīla，持戒）、瞋恚（krodha，憤怒）和忍辱（kṣānti，忍耐）、懈怠（kausīdya，懶惰）和精進（vīrya，精進）、散亂（vikṣepa，散亂）和禪定（dhyāna，禪定）、惡慧（durmati，惡的智慧）和勝慧（prajñā，智慧），乃至一切波羅蜜多（pāramitā，到彼岸）的有無對治、是智非智，都不共住。又與一切偏頗的果報，常與無常、善與不善、有罪與無罪、輪迴與涅槃，乃至一切邪對治法，都不共住。又與種

【English Translation】 English version: Accordingly, the Bodhisattva is not attached to either correspondence or non-correspondence, and attains profound understanding through observing the mind. Even all the correspondences that a Bodhisattva possesses are without remainder, blessing all sentient beings without abandoning them, and blessing the Dharma without any contradiction. Shariputra (Śāriputra)! This is said to be the aspect of what a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva) hears when attaining the corresponding mind. When the Bodhisattva deeply understands and observes in this way, he truly sees the unwavering nature of superior wisdom (prajñā). Furthermore, Shariputra (Śāriputra)! When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva) practices the perfection of superior wisdom (prajñāpāramitā), he attains the abode of superior wisdom, because he does not dwell together with any conditioned phenomena. That is, he does not dwell together with ignorance (avidyā) up to old age and death (jarā-maraṇa). Also, he does not dwell together with the view of self (satkāya-dṛṣṭi) up to the sixty-two views, both fundamental and derivative. He does not dwell together with the eight worldly dharmas, whether they are defamation or praise. He does not dwell together with the five aggregates (pañca-skandha, form, feeling, perception, mental formations, and consciousness), the twelve sense bases (dvādaśa-āyatana, eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, and dharma), the eighteen realms (aṣṭādaśa-dhātu, eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, and mind consciousness realm), and all clinging. He does not dwell together with pride (māna), excessive pride (adhimāna), false pride (mithyāmāna), and the twenty secondary afflictions (upakleśa). He does not dwell together with the superior, middle, and inferior grades, whether they are coarse or subtle, and all afflictions. He does not dwell together with the darkness of ignorance (moha-tama), the blindness of darkness (andha-timira), obscurations (āvaraṇa), bonds (bandhana), and all inferior aspects of the Dharma. He does not dwell together with the affliction demon (kleśa-māra), the aggregate demon (skandha-māra), the heavenly demon (deva-māra), the death demon (mṛtyu-māra), and all demonic activities. He does not dwell together with the self (ātman), human beings (manuja), sentient beings (sattva), life-span (jīva), nurturer (poṣaka), man (puruṣa), individual (pudgala), mind-born (manomaya), youth (kumāra), and all views of self. He does not dwell together with karmic obscurations (karma-āvaraṇa), afflictive obscurations (kleśa-āvaraṇa), dharma obscurations (dharma-āvaraṇa), view obscurations (dṛṣṭi-āvaraṇa), retribution obscurations (vipāka-āvaraṇa), wisdom obscurations (jñāna-āvaraṇa), and all habitual tendencies. He does not dwell together with the obscurations of form, conceptualization, discrimination, seeing, hearing, knowing, and all entanglements. He does not dwell together with stinginess (mātsarya) and generosity (dāna), breaking precepts (duḥśīla) and upholding precepts (śīla), anger (krodha) and patience (kṣānti), laziness (kausīdya) and diligence (vīrya), distraction (vikṣepa) and meditation (dhyāna), wrong wisdom (durmati) and superior wisdom (prajñā), and all perfections (pāramitā) whether they are present or absent, and whether they are wisdom or not wisdom. He does not dwell together with all biased retributions, permanence and impermanence, good and evil, guilt and innocence, samsara and nirvana, and all wrong antidotes. He does not dwell together with the seed

種佛法、種種剎土、種種有情，悉不共住。又於世俗勝義、有智無智，乃至一切有情作意相等，悉不共住。又于勝慧勝行、有為體相，乃至一切住心意識所造作者，悉不共住。舍利子，是為菩薩摩訶薩勝慧波羅蜜多之行，于如是無量有為行法，悉不共住。

「複次舍利子！菩薩摩訶薩行勝慧波羅蜜多行時，于菩薩藏而能安住，於一切法以勝慧抉擇，而能獲得十種善巧。何等為十？一者蘊善巧，二者界善巧，三者處善巧，四者諦善巧，五者正知善巧，六者隨順善巧，七者智識善巧，八者菩提分善巧，九者聖道善巧，十者緣生善巧。云何名蘊善巧？謂此五蘊，如聚沫、如水上泡、如陽焰、如芭蕉、如幻、如夢、如空谷響、如影、如浮雲、如鏡中像。謂色蘊者猶如聚沫，彼聚沫中無我、無人、無眾生、無壽者、無士夫、無意生、無儒童。若世間體性如是，則色蘊體性亦復如是。說此是為色蘊善巧。謂受蘊者如水上泡，彼水泡中無有我、人、眾者、壽者、士夫、意生、儒童。若世間體性如是，則受蘊體性亦復如是。說此是為受蘊善巧。謂想蘊者猶如陽焰，彼陽焰中無有我、人、眾生、壽者，乃至說此是為想蘊善巧。謂行蘊者猶如芭蕉，彼芭蕉中無有我人眾生壽者，乃至說此是為行蘊善巧。謂識蘊者如幻，于彼幻中無有我

【現代漢語翻譯】現代漢語譯本：各種佛法、各種剎土（佛所教化的世界）、各種有情（眾生），都不共同存在。又在世俗諦（相對真理）和勝義諦（絕對真理）上，有智慧的和沒有智慧的，乃至一切有情的心意活動等等，都不共同存在。又在殊勝的智慧和殊勝的修行、有為法（因緣和合而生的事物）的體相，乃至一切由心意識所造作的事物，都不共同存在。舍利子，這就是菩薩摩訶薩（偉大的菩薩）以殊勝智慧波羅蜜多（到達彼岸的智慧）所進行的修行，對於這樣無量無邊的有為法，都不執著于共同存在。『再者，舍利子！菩薩摩訶薩在修行殊勝智慧波羅蜜多時，能夠安住于菩薩藏（菩薩所修行的法門），以殊勝的智慧抉擇一切法，從而獲得十種善巧。是哪十種呢？第一是蘊善巧，第二是界善巧，第三是處善巧，第四是諦善巧，第五是正知善巧，第六是隨順善巧，第七是智識善巧，第八是菩提分善巧，第九是聖道善巧，第十是緣生善巧。什麼叫做蘊善巧呢？就是說這五蘊（色、受、想、行、識），就像泡沫、水泡、陽焰、芭蕉、幻象、夢境、空谷迴響、影子、浮雲、鏡中影像一樣。所謂色蘊，就像泡沫，泡沫中沒有我、沒有人、沒有眾生、沒有壽者、沒有士夫、沒有意生、沒有儒童。如果世間的體性是這樣，那麼色蘊的體性也是這樣。這叫做色蘊善巧。所謂受蘊，就像水泡，水泡中沒有我、人、眾生、壽者、士夫、意生、儒童。如果世間的體性是這樣，那麼受蘊的體性也是這樣。這叫做受蘊善巧。所謂想蘊，就像陽焰，陽焰中沒有我、人、眾生、壽者，乃至說這叫做想蘊善巧。所謂行蘊，就像芭蕉，芭蕉中沒有我、人、眾生、壽者，乃至說這叫做行蘊善巧。所謂識蘊，就像幻象，幻象中沒有我』

【English Translation】 English version: Various Buddhadharmas, various Buddha-lands (worlds taught by the Buddha), and various sentient beings do not co-exist. Furthermore, in terms of conventional truth (relative truth) and ultimate truth (absolute truth), those with wisdom and those without wisdom, and even the mental activities of all sentient beings, do not co-exist. Moreover, in terms of superior wisdom and superior practice, the characteristics of conditioned phenomena (things arising from causes and conditions), and even all actions created by the mind and consciousness, do not co-exist. Shariputra, this is the practice of the Bodhisattva Mahasattva (great Bodhisattva) in the perfection of superior wisdom, not clinging to the co-existence of such immeasurable conditioned phenomena. 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the perfection of superior wisdom, they can abide in the Bodhisattva's treasury (the teachings practiced by Bodhisattvas), and through superior wisdom, discern all dharmas, thereby attaining ten kinds of skillful means. What are the ten? First is the skillfulness of aggregates, second is the skillfulness of realms, third is the skillfulness of sense bases, fourth is the skillfulness of truths, fifth is the skillfulness of right knowledge, sixth is the skillfulness of accordance, seventh is the skillfulness of wisdom and knowledge, eighth is the skillfulness of the factors of enlightenment, ninth is the skillfulness of the noble path, and tenth is the skillfulness of dependent origination. What is meant by the skillfulness of aggregates? It means that these five aggregates (form, feeling, perception, mental formations, and consciousness) are like foam, water bubbles, mirages, banana trees, illusions, dreams, echoes in a valley, shadows, floating clouds, and reflections in a mirror. The aggregate of form is like foam, and in foam, there is no self, no person, no sentient being, no life span, no man, no mind-born, no child. If the nature of the world is like this, then the nature of the aggregate of form is also like this. This is called the skillfulness of the aggregate of form. The aggregate of feeling is like a water bubble, and in a water bubble, there is no self, person, sentient being, life span, man, mind-born, or child. If the nature of the world is like this, then the nature of the aggregate of feeling is also like this. This is called the skillfulness of the aggregate of feeling. The aggregate of perception is like a mirage, and in a mirage, there is no self, person, sentient being, or life span, and so on, this is called the skillfulness of the aggregate of perception. The aggregate of mental formations is like a banana tree, and in a banana tree, there is no self, person, sentient being, or life span, and so on, this is called the skillfulness of the aggregate of mental formations. The aggregate of consciousness is like an illusion, and in an illusion, there is no self.'

人眾生壽者，乃至說此是為識蘊善巧。

「又復說此五蘊，是彼世間剎那變異壞滅之相。若此世間體性如是，則彼世間體性亦然。云何體性？所謂苦無常性。彼蘊體性亦復如是。舍利子！說此是為菩薩摩訶薩于勝慧波羅蜜多之行，而能獲得諸蘊善巧。

「又復云何名界善巧？所謂地界即法界，法界無粗澀相。水界即法界，法界無柔軟相。火界即法界，法界無溫熱相。風界即法界，法界無動轉相。眼識界即法界，法界無瞻視相。耳識界即法界，法界無對錶聲相。鼻識界即法界，法界無能嗅香相。舌識界即法界，法界無能了味相。身識界即法界，法界無能覺觸相。意識界即法界，法界無能觀察相。如是自體界與法界無二無別。又復欲界、色界、無色界無二無別。輪迴界、涅盤界無二無別，此空界、一切法界無二無別，由性空故、離分別故，無二無別。以入解有為界，則入解無為界，乃至說無量界如是抉擇入解。舍利子！說此是為菩薩摩訶薩于勝慧波羅蜜多之行，而能獲得諸界善巧。

「又復云何名處善巧？謂此眼處本空，及耳鼻舌身意處本空，彼無有我亦無我所。彼菩薩如是于眼體性乃至於意體性如實了知，則無處抉擇、無種種抉擇、無善抉擇，于善不善法無二相轉。說此是名為處善巧。

「又

【現代漢語翻譯】現代漢語譯本：對於人、眾生、壽者（指代生命的不同階段或形式），乃至說這些是對於識蘊（五蘊之一，指意識）的善巧理解。又說這五蘊（色、受、想、行、識）是世間剎那變異、壞滅的現象。如果這個世間的體性是這樣，那麼其他世間的體性也是如此。什麼是體性呢？就是苦和無常的性質。這些蘊的體性也是這樣。舍利子（佛陀的弟子）！這被稱為菩薩摩訶薩（偉大的菩薩）在勝慧波羅蜜多（通過智慧達到彼岸）的修行中，能夠獲得的對於諸蘊的善巧理解。又，什麼是界善巧呢？所謂地界（構成物質世界的元素）即是法界（宇宙的真實本質），法界沒有粗糙澀滯的相狀。水界即是法界，法界沒有柔軟的相狀。火界即是法界，法界沒有溫暖熱烈的相狀。風界即是法界，法界沒有動搖轉動的相狀。眼識界（視覺意識）即是法界，法界沒有觀看的相狀。耳識界（聽覺意識）即是法界，法界沒有對應聲音的相狀。鼻識界（嗅覺意識）即是法界，法界沒有嗅聞香氣的相狀。舌識界（味覺意識）即是法界，法界沒有品嚐味道的相狀。身識界（觸覺意識）即是法界，法界沒有感受觸覺的相狀。意識界（思維意識）即是法界，法界沒有觀察的相狀。這樣，自體界與法界沒有二致，沒有分別。又，欲界（慾望的領域）、色界（物質的領域）、無色界（非物質的領域）沒有二致，沒有分別。輪迴界（生死輪迴的領域）、涅盤界（解脫的領域）沒有二致，沒有分別。這個空界（空性的領域）、一切法界沒有二致，沒有分別，因為它們的本性是空，遠離分別，所以沒有二致，沒有分別。通過理解有為界（因緣和合的現象界），就理解了無為界（超越因緣的絕對界），乃至說無量界都是這樣抉擇理解的。舍利子！這被稱為菩薩摩訶薩在勝慧波羅蜜多的修行中，能夠獲得的對於諸界的善巧理解。又，什麼是處善巧呢？就是說這個眼處（視覺器官）本來是空的，以及耳、鼻、舌、身、意處（其他感官和意識）本來是空的，它們沒有『我』，也沒有『我所』（屬於我的東西）。這位菩薩這樣如實地瞭解眼處的體性，乃至意處的體性，就沒有處所需要抉擇，沒有種種需要抉擇，沒有善需要抉擇，對於善與不善的法，沒有二相的轉變。這被稱為處善巧。

【English Translation】 English version: Regarding persons, beings, and those who live long (referring to different stages or forms of life), even to say that these are skillful understandings of the consciousness aggregate (one of the five aggregates, referring to consciousness). Furthermore, it is said that these five aggregates (form, feeling, perception, mental formations, and consciousness) are the phenomena of momentary change and destruction in the world. If the nature of this world is like this, then the nature of other worlds is also the same. What is nature? It is the nature of suffering and impermanence. The nature of these aggregates is also like this. Shariputra (a disciple of the Buddha)! This is called the skillful understanding of the aggregates that a Bodhisattva Mahasattva (a great Bodhisattva) can attain in the practice of Prajnaparamita (reaching the other shore through wisdom). Furthermore, what is called the skillful understanding of realms? The earth realm (the element that constitutes the material world) is the same as the Dharma realm (the true essence of the universe), and the Dharma realm has no coarse or rough characteristics. The water realm is the same as the Dharma realm, and the Dharma realm has no soft characteristics. The fire realm is the same as the Dharma realm, and the Dharma realm has no warm or hot characteristics. The wind realm is the same as the Dharma realm, and the Dharma realm has no moving or turning characteristics. The eye consciousness realm (visual consciousness) is the same as the Dharma realm, and the Dharma realm has no seeing characteristics. The ear consciousness realm (auditory consciousness) is the same as the Dharma realm, and the Dharma realm has no corresponding sound characteristics. The nose consciousness realm (olfactory consciousness) is the same as the Dharma realm, and the Dharma realm has no smelling fragrance characteristics. The tongue consciousness realm (gustatory consciousness) is the same as the Dharma realm, and the Dharma realm has no tasting flavor characteristics. The body consciousness realm (tactile consciousness) is the same as the Dharma realm, and the Dharma realm has no feeling touch characteristics. The mind consciousness realm (thinking consciousness) is the same as the Dharma realm, and the Dharma realm has no observing characteristics. Thus, the self realm and the Dharma realm are not different, without distinction. Furthermore, the desire realm (the realm of desires), the form realm (the realm of matter), and the formless realm (the realm of non-matter) are not different, without distinction. The realm of samsara (the realm of birth and death) and the realm of nirvana (the realm of liberation) are not different, without distinction. This realm of emptiness (the realm of emptiness) and all Dharma realms are not different, without distinction, because their nature is empty, free from distinctions, so they are not different, without distinction. By understanding the conditioned realm (the phenomenal realm of causes and conditions), one understands the unconditioned realm (the absolute realm beyond causes and conditions), and even countless realms are understood in this way. Shariputra! This is called the skillful understanding of realms that a Bodhisattva Mahasattva can attain in the practice of Prajnaparamita. Furthermore, what is called the skillful understanding of bases? It is said that this eye base (the visual organ) is originally empty, and the ear, nose, tongue, body, and mind bases (other senses and consciousness) are originally empty, they have no 'self' and no 'what belongs to self' (things that belong to me). This Bodhisattva thus truly understands the nature of the eye base, and even the nature of the mind base, there is no place to be decided, no various things to be decided, no good to be decided, and there is no transformation of two aspects regarding good and bad dharmas. This is called the skillful understanding of bases.

此處善巧，謂眼處、色處。如是眼見於色而生厭離，如是厭離則非正行。又彼耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處，如是乃至意識而生厭離，如是厭離則非正行。又復菩薩于聖道處、非聖道處，皆應積整合證大悲，于諸險難非聖道處諸有情類令住正道，于其道處亦不棄捨。舍利子！說此是為菩薩摩訶薩勝慧波羅蜜多之行，而能獲得諸處善巧。

「又復云何名入解諦善巧？此諦善巧復有四種，所謂苦智、集智、滅智、道智。云何苦智？謂不起蘊故，是為苦智。云何集智？謂離愛集故，是為集智。云何滅智？謂滅已不生故，是為滅智。云何道智？謂于平等法無平等可得故，是名道智。若菩薩於此四諦如是智慧而不作證成熟有情，說此是為諦善巧。

「又諦善巧復有三種，所謂世俗諦、勝義諦、相諦。云何世俗諦？謂諸想像音聲、語言文字，乃至世間所行，是為世俗諦。云何勝義諦？謂心無所緣，況覆文字，是為勝義諦。云何相諦？謂諸相一相，一相無相，是為相諦。彼菩薩於世俗諦說無疲倦，于勝義諦不失正行，于相諦中隨順無相，是真實相。說此是為菩薩于諦善巧。又復一諦此無二種，所謂寂諦，此實一諦。于諸平等及不平等，而能隨轉真妙作用，而能獲得于諦善巧。

佛說大乘菩

【現代漢語翻譯】現代漢語譯本此處所說的善巧，指的是眼處（眼睛）和色處（所見之物）。如果眼睛看到顏色就產生厭惡和遠離，這樣的厭離就不是正確的修行。同樣，耳處（耳朵）和聲處（所聽之聲）、鼻處（鼻子）和香處（所聞之香）、舌處（舌頭）和味處（所嘗之味）、身處（身體）和觸處（所感之觸）、意處（意識）和法處（意識的對象），乃至意識產生厭惡和遠離，這樣的厭離也不是正確的修行。此外，菩薩對於聖道（通往解脫的道路）和非聖道（不能通往解脫的道路）都應積累和成就大悲心，對於那些處於險難和非聖道中的眾生，要引導他們走向正道，對於那些處於正道中的眾生，也不應捨棄。舍利子！這被稱為菩薩摩訶薩（偉大的菩薩）的殊勝智慧波羅蜜多（到達彼岸的智慧）的修行，從而能夠獲得對諸處的善巧。「又如何稱為入解諦善巧？這種諦善巧有四種，即苦智（對苦的智慧）、集智（對苦的起因的智慧）、滅智（對苦的止息的智慧）和道智（對滅苦之道的智慧）。什麼是苦智？就是不執著於五蘊（構成生命的五種要素），這就是苦智。什麼是集智？就是遠離愛慾的集結，這就是集智。什麼是滅智？就是滅除后不再生起，這就是滅智。什麼是道智？就是在平等法中沒有平等可得，這就是道智。如果菩薩對這四諦有這樣的智慧，但不急於自己證悟，而是先成熟眾生，這被稱為諦善巧。「此外，諦善巧還有三種，即世俗諦（世俗的真理）、勝義諦（究竟的真理）和相諦（關於現象的真理）。什麼是世俗諦？就是各種想像、聲音、語言文字，乃至世間所行的一切，這就是世俗諦。什麼是勝義諦？就是心無所緣，更何況文字，這就是勝義諦。什麼是相諦？就是諸相即一相，一相即無相，這就是相諦。菩薩對於世俗諦的說法不會感到疲倦，對於勝義諦不會失去正確的修行，對於相諦則隨順無相，這是真實的相。這被稱為菩薩的諦善巧。此外，只有一個真諦，沒有兩種，那就是寂滅的真諦，這實際上是一個真諦。在平等和不平等中，都能隨順地展現真實而微妙的作用，從而獲得對真諦的善巧。」佛陀宣說了大乘菩薩的修行。

【English Translation】 English version Here, 'skillful means' refers to the sense bases of the eye and the object of sight. If, upon seeing a form, one develops aversion and detachment, such detachment is not the correct practice. Similarly, with the sense bases of the ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind and mental objects, and even with consciousness, if aversion and detachment arise, such detachment is not the correct practice. Furthermore, a Bodhisattva should cultivate and perfect great compassion towards both the path of the noble and the path of the ignoble. For beings in dangerous and ignoble paths, they should lead them to the right path, and for those on the right path, they should not abandon them. Shariputra! This is said to be the practice of the great Bodhisattva's supreme wisdom paramita, through which one attains skillfulness in all sense bases. 「Furthermore, what is meant by 'skillfulness in understanding the truths'? This skillfulness in the truths has four aspects: the wisdom of suffering, the wisdom of the origin of suffering, the wisdom of the cessation of suffering, and the wisdom of the path to the cessation of suffering. What is the wisdom of suffering? It is the non-attachment to the aggregates (the five components of existence), this is the wisdom of suffering. What is the wisdom of the origin of suffering? It is the detachment from the accumulation of craving, this is the wisdom of the origin of suffering. What is the wisdom of the cessation of suffering? It is that after cessation, there is no further arising, this is the wisdom of the cessation of suffering. What is the wisdom of the path? It is that in the equality of all dharmas, no equality can be found, this is the wisdom of the path. If a Bodhisattva has such wisdom regarding these four truths, but does not rush to realize it for themselves, but instead first matures sentient beings, this is called skillfulness in the truths.」「Furthermore, there are three aspects of skillfulness in the truths: the conventional truth, the ultimate truth, and the truth of characteristics. What is the conventional truth? It is all imaginations, sounds, languages, and writings, and all worldly activities, this is the conventional truth. What is the ultimate truth? It is when the mind has no object of focus, let alone words, this is the ultimate truth. What is the truth of characteristics? It is that all characteristics are one characteristic, and one characteristic is no characteristic, this is the truth of characteristics. A Bodhisattva does not tire of speaking about the conventional truth, does not lose the correct practice in the ultimate truth, and in the truth of characteristics, follows the non-characteristic, which is the true characteristic. This is called the Bodhisattva's skillfulness in the truths. Furthermore, there is only one truth, not two, which is the truth of quiescence, this is truly one truth. In both equality and inequality, it can manifest true and wondrous functions, thereby attaining skillfulness in the truths.」 The Buddha spoke of the practice of the Mahayana Bodhisattva.

薩藏正法經卷第三十四大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十五

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之三

「複次舍利子！菩薩摩訶薩獲得如是于諦善巧，由此了知五蘊是苦，若令五蘊苦相止息猶如虛空，是苦聖諦。又此五蘊隨惑愛見，若令執取愛見等因不起合集，為集聖諦。又此五蘊畢竟滅盡，若令前際不生、后際不起、現在不住，為滅聖諦。若於苦智、集智、滅智而能證達以智相續，能善調伏引趣正行，為道聖諦。又復於此諸諦現觀，而能尋伺遍盡觀察，是為菩薩摩訶薩于諦善巧。又復了知諸受是苦乃至受所引攝，諸抉擇智，是為苦聖諦。若因於受引生於合集，如實了知，是為集聖諦。又若於受而得輕安則于受非受，而復觀察非受是滅獲證於滅，是為滅聖諦。又若受所引道，如彼世間積集進求，非受非道令彼苦滅引趣正行，是為道聖諦。若見如是四諦平等畢竟無見，是為清凈，是名菩薩摩訶薩于諦善巧。又復于滅而起現證，復能于苦不生觀察，是為苦智。若有緣生於有離有，是為集智。了知一切生本不生、滅無所滅，是為滅智。于如是道隨其種類，尋求伺察令入其

【現代漢語翻譯】現代漢語譯本佛說大乘菩薩藏正法經卷第三十五西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯勝慧波羅蜜多品第十一之三『再者，舍利子（Śāriputra）！菩薩摩訶薩（Bodhisattva-mahāsattva）如此善巧地理解真諦，由此了知五蘊（pañca-skandha）是苦，若能使五蘊的苦相止息，如同虛空一般，這就是苦聖諦（duḥkha-satya）。又，這五蘊隨順迷惑、愛慾和見解，若能使執取愛慾和見解等原因不再產生聚合，這就是集聖諦（samudaya-satya）。又，這五蘊最終滅盡，若能使前際不生、后際不起、現在不住，這就是滅聖諦（nirodha-satya）。若能對苦智、集智、滅智加以證達，以智慧相續，能善調伏，引導趨向正行，這就是道聖諦（mārga-satya）。又，對於這些真諦進行現觀，能夠尋伺並徹底觀察，這就是菩薩摩訶薩善巧于真諦。又，了知諸受是苦，乃至受所引攝的諸抉擇智，這就是苦聖諦。若因受而引發聚合，如實了知，這就是集聖諦。又，若對受獲得輕安，則對受與非受進行觀察，非受是滅，從而獲得滅的證悟，這就是滅聖諦。又，若受所引導的道，如同世間積聚進求，非受非道，使彼苦滅，引導趨向正行，這就是道聖諦。若能見到這四諦平等，畢竟無見，這就是清凈，這就是菩薩摩訶薩善巧于真諦。又，對於滅而生起現證，又能對苦不生觀察，這就是苦智。若有因緣生起，則有離有，這就是集智。了知一切生本來不生，滅無所滅，這就是滅智。對於這樣的道，隨其種類，尋求伺察，使其進入其中。』

【English Translation】 English version The Sutra of the Great Vehicle Bodhisattva Pitaka of the Correct Dharma, Volume 35 Translated by the Tripitaka Master Śramaṇa Fa Hu, the Silver Green Grand Master of the Imperial Secretariat, the Acting Vice Minister of the Court of Imperial Sacrifices, Cijue Chuanfan, and others, under imperial decree, from the Sanskrit text. Chapter 11, Section 3: The Perfection of Superior Wisdom 『Furthermore, Śāriputra! A Bodhisattva-mahāsattva, having thus skillfully understood the truths, thereby knows that the five aggregates (pañca-skandha) are suffering. If the aspect of suffering of the five aggregates ceases, like empty space, this is the noble truth of suffering (duḥkha-satya). Moreover, these five aggregates follow delusion, craving, and views. If the causes of clinging to craving and views do not arise and gather, this is the noble truth of the origin of suffering (samudaya-satya). Furthermore, these five aggregates ultimately cease. If the past does not arise, the future does not arise, and the present does not abide, this is the noble truth of the cessation of suffering (nirodha-satya). If one can realize the wisdom of suffering, the wisdom of origin, and the wisdom of cessation, with wisdom continuing, and can skillfully subdue and lead towards right practice, this is the noble truth of the path (mārga-satya). Moreover, by directly observing these truths, one can investigate and thoroughly examine them. This is a Bodhisattva-mahāsattva's skillful understanding of the truths. Furthermore, knowing that all feelings are suffering, and even the discriminating wisdom that is drawn from feelings, this is the noble truth of suffering. If, due to feelings, aggregation arises, and one truly understands this, this is the noble truth of the origin of suffering. Moreover, if one attains ease with feelings, then one observes feelings and non-feelings, and non-feelings are cessation, thereby attaining the realization of cessation, this is the noble truth of the cessation of suffering. Furthermore, if the path that is led by feelings, like the worldly accumulation and striving, is neither feeling nor path, causing that suffering to cease and leading towards right practice, this is the noble truth of the path. If one sees these four truths as equal, ultimately without view, this is purity, and this is called a Bodhisattva-mahāsattva's skillful understanding of the truths. Moreover, by arising with direct realization of cessation, and not observing suffering, this is the wisdom of suffering. If there is a cause for arising, then there is separation from arising, this is the wisdom of origin. Knowing that all arising is originally not arising, and cessation has nothing to cease, this is the wisdom of cessation. For such a path, according to its kind, seeking and investigating, causing it to enter therein.』

智，是為道智。若能安住如是諦智，說此是為菩薩摩訶薩于勝慧波羅蜜多之行獲諦善巧。

「舍利子！又復菩薩摩訶薩獲得四種正知善巧。何等為四？一者義正知，二者法正知，三者世間典籍正知，四者辯才正知。云何義正知？謂若於法諸勝義句，相續因智，緣智，集智，通達無邊智，入解緣起智，分別法界智，隨順入解真如智，不住實際智，如實法空智，伺察無相智，于愿無愿智，於行無行智，入一正理智，入解無我智，解無眾生智，了無壽者智，無補特伽羅勝義智，於過去世無障礙智，于未來世無限量智，于現在世遍一切處智，于蘊幻化智，于處決定空智，于界度量智，內身寂靜智，外無遍行智，出離塵境智，念無所住智，達無所入智，勝慧觀察智，通達四諦智，諸苦為有智，諸集為行智，諸滅無相智，諸道出離智，分別一切法句智，善解諸根智，諸力無能屈伏智，奢摩他加持智，毗缽舍那光明智，于諸幻化起變滅智，于諸陽焰無迷亂智，于諸夢境無實見智，于諸谷響了緣生智，于諸影像無合集智，于種種相唯一相智，于正和合無所合智，于諸輕安無所得智，于聲聞乘達言音智，于緣覺乘解緣生智，于最上乘積集一切善根智。如是所說，是為菩薩于義正知。又復義正知者，若於義隨順則諸法隨順，彼所隨義

【現代漢語翻譯】現代漢語譯本：智慧，就是所謂的道智。如果能夠安住于這樣的真諦智慧，就說這位菩薩摩訶薩在勝慧波羅蜜多的修行中獲得了真諦的善巧。『舍利子！』此外，菩薩摩訶薩還獲得四種正知善巧。哪四種呢？第一是義正知，第二是法正知，第三是世間典籍正知，第四是辯才正知。什麼是義正知呢？就是對於佛法中那些殊勝的意義語句，如相續因智（瞭解事物連續性的智慧），緣智（瞭解事物因緣的智慧），集智（瞭解事物如何聚集的智慧），通達無邊智（通達無限的智慧），入解緣起智（理解事物緣起法則的智慧），分別法界智（分別諸法界限的智慧），隨順入解真如智（順應並理解真如的智慧），不住實際智（不執著于實相的智慧），如實法空智（如實瞭解諸法皆空的智慧），伺察無相智（觀察無相的智慧），于愿無愿智（對於願望和無願望的智慧），於行無行智（對於行為和無行為的智慧），入一正理智（進入唯一真理的智慧），入解無我智（理解無我的智慧），解無眾生智（理解沒有眾生的智慧），了無壽者智（瞭解沒有壽命的智慧），無補特伽羅勝義智（沒有補特伽羅的勝義智慧），對於過去世無障礙智（對於過去世沒有障礙的智慧），對於未來世無**智（對於未來世沒有障礙的智慧），對於現在世遍一切處智（對於現在世遍及一切處的智慧），對於蘊幻化智（對於五蘊如幻的智慧），對於處決定空智（對於十二處決定為空的智慧），對於界度量智（對於十八界度量的智慧），內身寂靜智（內心寂靜的智慧），外無遍行智（外在沒有普遍存在的智慧），出離塵境智（出離塵世境界的智慧），念無所住智（念頭無所住的智慧），達無所入智（達到無所入的智慧），勝慧觀察智（殊勝智慧的觀察），通達四諦智（通達苦集滅道四諦的智慧），諸苦為有智（瞭解諸苦是存在的智慧），諸集為行智（瞭解諸苦的集起是行為的智慧），諸滅無相智（瞭解諸苦的滅盡是無相的智慧），諸道出離智（瞭解諸道是出離的智慧），分別一切法句智（分別一切佛法語句的智慧），善解諸根智（善於理解諸根的智慧），諸力無能屈伏智（諸力無法屈服的智慧），奢摩他加持智（奢摩他禪定的加持智慧），毗缽舍那光明智（毗缽舍那觀的光明智慧），對於諸幻化起變滅智（對於諸幻化生起變化和滅亡的智慧），對於諸陽焰無迷亂智（對於諸陽焰不會迷惑的智慧），對於諸夢境無實見智（對於諸夢境不會視為真實的智慧），對於諸谷響了緣生智（對於諸谷響了解是因緣而生的智慧），對於諸影像無合集智（對於諸影像不會執著于聚合的智慧），于種種相唯一相智（在種種現象中看到唯一實相的智慧），于正和合無所合智（在正當的聚合中看到沒有聚合的智慧），對於諸輕安無所得智（對於諸輕安不會有所得的智慧），對於聲聞乘通達言音智（對於聲聞乘通達言語聲音的智慧），對於緣覺乘理解緣生智（對於緣覺乘理解緣起法則的智慧），對於最上乘積集一切善根智（對於最上乘積累一切善根的智慧）。以上所說，是菩薩的義正知。此外，義正知是指，如果對於意義隨順，那麼諸法也會隨順，他所隨順的意義

【English Translation】 English version: Wisdom is what is called the Path Wisdom. If one can abide in such true wisdom, it is said that this Bodhisattva Mahasattva has attained skillful means of truth in the practice of the Supreme Wisdom Paramita. 'Shariputra! Furthermore, a Bodhisattva Mahasattva attains four kinds of right knowledge and skillful means. What are the four? First is the right knowledge of meaning, second is the right knowledge of Dharma, third is the right knowledge of worldly scriptures, and fourth is the right knowledge of eloquence. What is the right knowledge of meaning? It refers to the understanding of the profound meanings in the Dharma, such as the wisdom of continuous causes (understanding the continuity of things), the wisdom of conditions (understanding the causes and conditions of things), the wisdom of accumulation (understanding how things accumulate), the wisdom of penetrating the boundless (penetrating infinite wisdom), the wisdom of entering and understanding dependent origination (understanding the law of dependent origination), the wisdom of distinguishing the realms of Dharma (distinguishing the boundaries of all dharmas), the wisdom of conforming to and understanding Suchness (conforming to and understanding Suchness), the wisdom of not dwelling in reality (not clinging to reality), the wisdom of truly understanding the emptiness of Dharma (truly understanding that all dharmas are empty), the wisdom of observing the formless (observing the formless), the wisdom of wish and non-wish (wisdom regarding wishes and non-wishes), the wisdom of action and non-action (wisdom regarding actions and non-actions), the wisdom of entering the one true principle (entering the wisdom of the one true principle), the wisdom of understanding no-self (understanding no-self), the wisdom of understanding no sentient beings (understanding that there are no sentient beings), the wisdom of understanding no life span (understanding that there is no life span), the supreme wisdom of no pudgala (the supreme wisdom of no pudgala), the wisdom of no obstruction in the past (wisdom of no obstruction in the past), the wisdom of no ** in the future (wisdom of no obstruction in the future), the wisdom of being everywhere in the present (wisdom of being everywhere in the present), the wisdom of the illusion of aggregates (wisdom of the illusion of the five aggregates), the wisdom of the definite emptiness of the sense bases (wisdom of the definite emptiness of the twelve sense bases), the wisdom of measuring the realms (wisdom of measuring the eighteen realms), the wisdom of inner tranquility (wisdom of inner tranquility), the wisdom of no universal existence outside (wisdom of no universal existence outside), the wisdom of leaving the dust realms (wisdom of leaving the dust realms), the wisdom of the mind not dwelling anywhere (wisdom of the mind not dwelling anywhere), the wisdom of reaching no entry (wisdom of reaching no entry), the wisdom of supreme wisdom observation (observation of supreme wisdom), the wisdom of penetrating the Four Noble Truths (penetrating the wisdom of the Four Noble Truths), the wisdom that suffering exists (understanding that suffering exists), the wisdom that accumulation is action (understanding that the accumulation of suffering is action), the wisdom that cessation is formless (understanding that the cessation of suffering is formless), the wisdom that the path is liberation (understanding that the path is liberation), the wisdom of distinguishing all Dharma phrases (wisdom of distinguishing all Dharma phrases), the wisdom of understanding the roots well (wisdom of understanding the roots well), the wisdom that no powers can subdue (wisdom that no powers can subdue), the wisdom of Samatha's blessing (wisdom of Samatha's blessing), the wisdom of Vipassana's light (wisdom of Vipassana's light), the wisdom of the arising, changing, and ceasing of all illusions (wisdom of the arising, changing, and ceasing of all illusions), the wisdom of no confusion about mirages (wisdom of no confusion about mirages), the wisdom of not seeing dreams as real (wisdom of not seeing dreams as real), the wisdom of understanding the arising of echoes from conditions (wisdom of understanding the arising of echoes from conditions), the wisdom of no aggregation of images (wisdom of no aggregation of images), the wisdom of seeing the one form in all forms (wisdom of seeing the one form in all forms), the wisdom of no aggregation in proper aggregation (wisdom of no aggregation in proper aggregation), the wisdom of no attainment in all ease (wisdom of no attainment in all ease), the wisdom of understanding the sounds of speech in the Sravaka vehicle (wisdom of understanding the sounds of speech in the Sravaka vehicle), the wisdom of understanding dependent origination in the Pratyekabuddha vehicle (wisdom of understanding dependent origination in the Pratyekabuddha vehicle), the wisdom of accumulating all good roots in the supreme vehicle (wisdom of accumulating all good roots in the supreme vehicle). What has been said above is the Bodhisattva's right knowledge of meaning. Furthermore, the right knowledge of meaning means that if one conforms to the meaning, then all dharmas will conform, and the meaning that he conforms to

即諸法性。所以者何？以諸法義畢竟如空。若義如空，則諸法義畢竟無相。若義無相，則諸法義畢竟無愿。若義無愿，則彼法義無所趣證。若義無所證，則一切法義畢竟無壽者、無補特伽羅。若義無補特伽羅，則於是義通達法相。若說于義無住無盡，于所說義而獲證知，諸佛世尊隨喜印可，于彼勝慧如實正知。若於勝慧如實正知，則一切處無有過失，說此是為菩薩于義正知。

「云何名法正知？謂于正法入解之智，若善不善、有過無過、有漏無漏、世間出世間、有為無為、染分凈分、輪迴涅盤、法界智界，本自平等無所覺悟。說此是為菩薩於法正知。又復法正知者，于彼貪行心能正知，所謂虛假貪行、堅固貪行、微細貪行、廣大貪行、過去貪行無邊觀察，現在貪行隨緣入解。或復有情內貪而非外貪，或復外貪而非內貪，或復內貪亦外貪，或非內貪亦非外貪。或複色貪非聲貪，聲貪非色貪，色貪亦聲貪，色聲俱非貪。色貪非香貪，聲貪非香貪，香貪非味貪，味貪非觸貪，乃至綺互於色聲香味觸貪行等，如是非義利門，入解二萬一千貪行、二萬一千瞋行、二萬一千癡行。如是貪瞋癡二萬一千眾等分行。如是所說，入解八萬四千心行之智、如其所說相應行相智、不增不減智、越百欲界智、殊勝法器智、真實言說智，說

【現代漢語翻譯】現代漢語譯本：即是諸法的本性。為什麼這樣說呢？因為諸法的意義最終如同虛空。如果意義如同虛空，那麼諸法的意義最終就沒有相狀。如果意義沒有相狀，那麼諸法的意義最終就沒有愿求。如果意義沒有愿求，那麼那法的意義就沒有所要趨向和證得的。如果意義沒有所證得，那麼一切法的意義最終就沒有壽者（有壽命者）、沒有補特伽羅（人，個體）。如果意義沒有補特伽羅，那麼就由此意義通達法的實相。如果說這意義是無住無盡的，對於所說的意義而獲得證知，諸佛世尊會隨喜印可，對於那殊勝的智慧如實地正確了知。如果對於殊勝的智慧如實地正確了知，那麼在一切處就沒有過失，這被稱為菩薩對於意義的正確了知。什麼是法正知呢？是指對於正法深入理解的智慧，無論是善與不善、有過失與無過失、有漏與無漏、世間與出世間、有為與無為、染污與清凈、輪迴與涅槃、法界與智界，它們本來就是平等而沒有覺悟的。這被稱為菩薩對於法的正確了知。還有，法正知是指，對於那些貪慾的行為，能夠正確地了知，例如虛假的貪慾行為、堅固的貪慾行為、微細的貪慾行為、廣大的貪慾行為、過去貪慾行為的無邊觀察，現在貪慾行為的隨緣理解。或者有的眾生是內在的貪慾而不是外在的貪慾，或者有的是外在的貪慾而不是內在的貪慾，或者有的是內在的貪慾也是外在的貪慾，或者既不是內在的貪慾也不是外在的貪慾。或者有的是對色的貪慾而不是對聲音的貪慾，對聲音的貪慾而不是對色的貪慾，對色的貪慾也是對聲音的貪慾，對色和聲音都沒有貪慾。對色的貪慾不是對香的貪慾，對聲音的貪慾不是對香的貪慾，對香的貪慾不是對味的貪慾，對味的貪慾不是對觸的貪慾，乃至互相交錯地對於色聲香味觸的貪慾行為等等，像這樣非義利之門，深入理解二萬一千種貪慾行為、二萬一千種嗔恨行為、二萬一千種愚癡行為。像這樣貪嗔癡二萬一千種眾等分行為。像這樣所說的，深入理解八萬四千種心行之智、與其所說相應的行相之智、不增不減之智、超越百欲界之智、殊勝法器之智、真實言說之智，這被稱為菩薩的法正知。

【English Translation】 English version: That is the nature of all dharmas. Why is that? Because the meaning of all dharmas is ultimately like emptiness. If the meaning is like emptiness, then the meaning of all dharmas is ultimately without characteristics. If the meaning is without characteristics, then the meaning of all dharmas is ultimately without aspiration. If the meaning is without aspiration, then the meaning of that dharma has nothing to be approached and attained. If the meaning has nothing to be attained, then the meaning of all dharmas is ultimately without a 'living being' (jiva) or a 'person' (pudgala). If the meaning is without a 'person', then by this meaning, one understands the true nature of dharmas. If it is said that this meaning is without abiding and without end, and one gains knowledge of the meaning that has been spoken, the Buddhas, the World Honored Ones, will rejoice and approve, and will truly and correctly know that supreme wisdom. If one truly and correctly knows that supreme wisdom, then there will be no fault in any place, and this is called the Bodhisattva's correct knowledge of meaning. What is called the correct knowledge of dharma? It refers to the wisdom of deeply understanding the true dharma, whether it is good or bad, with fault or without fault, with outflows or without outflows, worldly or beyond worldly, conditioned or unconditioned, defiled or pure, samsara or nirvana, the realm of dharma or the realm of wisdom, they are originally equal and without awakening. This is called the Bodhisattva's correct knowledge of dharma. Furthermore, the correct knowledge of dharma refers to the ability to correctly know those actions of greed, such as false actions of greed, firm actions of greed, subtle actions of greed, vast actions of greed, the boundless observation of past actions of greed, and the understanding of present actions of greed according to conditions. Or some beings have internal greed but not external greed, or some have external greed but not internal greed, or some have both internal and external greed, or some have neither internal nor external greed. Or some have greed for form but not for sound, greed for sound but not for form, greed for form and also for sound, or no greed for either form or sound. Greed for form is not greed for smell, greed for sound is not greed for smell, greed for smell is not greed for taste, greed for taste is not greed for touch, and so on, intertwined with the actions of greed for form, sound, smell, taste, and touch, etc. Like this, through the non-beneficial doors, one deeply understands twenty-one thousand actions of greed, twenty-one thousand actions of hatred, and twenty-one thousand actions of delusion. Like this, the twenty-one thousand kinds of actions of greed, hatred, and delusion are equally divided. As it is said, one deeply understands the wisdom of eighty-four thousand mental actions, the wisdom of the corresponding characteristics of actions, the wisdom of neither increasing nor decreasing, the wisdom of transcending the hundred desire realms, the wisdom of a superior vessel of dharma, and the wisdom of truthful speech. This is called the Bodhisattva's correct knowledge of dharma.

此是為菩薩於法正知。

「云何世間典籍正知？謂若入解一切聲智。天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲、人聲非人聲而能入解。五趣有情粗細高下，說法連環相續不斷音聲文字。彼或說一說二說多，男聲、女聲、非男非女聲，廣說略說，鄙陋說巧妙說，過去說未來說現在說，一字相應多字相應，皆悉了知。說此是為世間典籍正知。又復世間典籍正知者，成熟于文、明瞭于義，離諸恐畏復無過失。於世俗、勝義，以自心知見，甚深巧妙種種莊嚴，令諸有情咸生歡喜，說此是為菩薩於世間典籍正知。

「云何菩薩辯才正知？所謂言說無住無斷，真實記別迅速辯才、決定獲果辯才、如其所問辯才、無減失辯才、無斷滅辯才、無諍論辯才、樂善法辯才、住忍辯才、甚深辯才、善巧辯才、世俗勝義辯才、建立一切佈施持戒忍辱精進禪定勝慧辯才、建立念處正斷神足根力覺支聖道奢摩他毗缽舍那辯才、入解一切諦智定解脫三摩地三摩缽底辯才、悟一切乘辯才、解一切有情心行辯才、無謇吃語言辯才、無生澀語言辯才、無雜亂語言辯才、潤澤語言辯才、清凈語言辯才、解脫語言辯才、無障語言辯才、尊重語言辯才、慈愛語言辯才、相應語言辯才、無缺漏語言辯才、甘美語言辯

【現代漢語翻譯】現代漢語譯本：這是菩薩對法的正確理解。

「什麼是對世間典籍的正確理解？是指能夠理解一切聲音的智慧。天神的聲音、龍的聲音、夜叉（一種鬼神）的聲音、乾闥婆（一種天神）的聲音、阿修羅（一種好戰的神）的聲音、迦樓羅（一種巨鳥）的聲音、緊那羅（一種天神）的聲音、摩睺羅伽（一種巨蟒神）的聲音、人類的聲音、非人類的聲音，都能理解。五道眾生（地獄、餓鬼、畜生、人、天）粗細高低，說法連綿不斷的聲音和文字。他們或者說一個、兩個或者多個，男聲、女聲、非男非女聲，詳細說、簡略說，粗俗的說、巧妙的說，過去說、未來說、現在說，一個字相應、多個字相應，都能完全瞭解。這被稱為對世間典籍的正確理解。此外，對世間典籍的正確理解是指，精通文字、明白含義，沒有恐懼而且沒有過失。對於世俗諦和勝義諦，以自己的心智見解，用深刻巧妙的種種莊嚴，使一切眾生都感到歡喜，這被稱為菩薩對世間典籍的正確理解。

「什麼是菩薩的辯才正知？是指言說沒有停頓，真實地辨別，迅速的辯才、決定獲得結果的辯才、根據所問回答的辯才、沒有減少的辯才、沒有斷滅的辯才、沒有爭論的辯才、樂於善法的辯才、安住于忍辱的辯才、深刻的辯才、善巧的辯才、世俗諦和勝義諦的辯才、建立一切佈施、持戒、忍辱、精進、禪定、殊勝智慧的辯才、建立四念處、四正斷、四神足、五根、五力、七覺支、八聖道的辯才、奢摩他（止）和毗缽舍那（觀）的辯才、理解一切諦智、定、解脫、三摩地（禪定）和三摩缽底（等至）的辯才、領悟一切乘（聲聞乘、緣覺乘、菩薩乘）的辯才、瞭解一切眾生心行的辯才、沒有口吃的辯才、沒有生澀的辯才、沒有雜亂的辯才、流暢的辯才、清凈的辯才、解脫的辯才、沒有障礙的辯才、尊重的辯才、慈愛的辯才、相應的辯才、沒有缺漏的辯才、甘美的辯才。

【English Translation】 English version: This is the Bodhisattva's correct understanding of the Dharma.

「What is the correct understanding of worldly scriptures? It refers to the wisdom of being able to understand all sounds. The sounds of gods, dragons, yakshas (a type of ghost), gandharvas (a type of celestial being), asuras (a type of warring god), garudas (a type of giant bird), kinnaras (a type of celestial being), mahoragas (a type of giant serpent god), human sounds, and non-human sounds can all be understood. The coarse and fine, high and low sounds and words of the beings in the five realms (hell, hungry ghosts, animals, humans, and gods), speaking continuously. Whether they speak one, two, or many, male voices, female voices, non-male and non-female voices, speaking in detail, speaking briefly, speaking crudely, speaking skillfully, speaking of the past, speaking of the future, speaking of the present, one word corresponding, many words corresponding, all can be fully understood. This is called the correct understanding of worldly scriptures. Furthermore, the correct understanding of worldly scriptures means being proficient in writing, understanding the meaning, having no fear, and having no faults. Regarding the conventional truth and the ultimate truth, with one's own mind and understanding, using profound and skillful adornments, making all sentient beings feel joy, this is called the Bodhisattva's correct understanding of worldly scriptures.

「What is the Bodhisattva's correct understanding of eloquence? It refers to speech that is without pause, truly distinguishing, quick eloquence, eloquence that determines results, eloquence that answers according to what is asked, eloquence that does not diminish, eloquence that does not cease, eloquence that is without dispute, eloquence that delights in good Dharma, eloquence that abides in patience, profound eloquence, skillful eloquence, eloquence of conventional truth and ultimate truth, eloquence that establishes all giving, morality, patience, diligence, meditation, and superior wisdom, eloquence that establishes the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, eloquence of shamatha (calm abiding) and vipassana (insight), eloquence of understanding all truths, wisdom, samadhi (meditation), liberation, samadhi, and samapatti (attainment), eloquence of realizing all vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), eloquence of understanding the minds and actions of all sentient beings, eloquence without stuttering, eloquence without awkwardness, eloquence without confusion, fluent eloquence, pure eloquence, liberating eloquence, eloquence without obstacles, respectful eloquence, loving eloquence, corresponding eloquence, eloquence without omissions, and sweet eloquence.

才、細滑語言辯才、無毀呰語言辯才、稱讚諸聖語言辯才，通達無邊剎土有情，能以妙梵音聲隨一詮表。如是辯才，於他有情補特伽羅能善說法，佛乃印可。彼若說法無出離者，云何能得盡諸苦際、成就正行？舍利子！說此是為菩薩摩訶薩于勝慧波羅蜜多之行，而能獲得辯才善巧。

「云何菩薩隨順善巧？復有四種。何等為四？一者隨義不隨於文，二者隨智不隨於識，三者隨了義經不隨不了義經，四者隨法不隨於人。何等為義？云何為文？謂若入解出世法行，此說為義。達世間法，此說為文。若於整肅施以妙樂，此說為義。于無戲論調伏制止，此說為文。若於輪迴遍能稱說，此說為義。于無所得廣大開示，此說為文。若能普遍贊涅槃德，此說為義。于涅槃法體無分別，此說為文。若於三乘分位如其開演，此說為義。智唯通達一種教理，此說為文。于諸有情開演佈施，此說為義。三輪清凈，此說為文。若能宣演三業威儀、積集一切頭陀功德，此說為義。于身語意清凈勝行皆不可得，此說為文。若能宣說堅固忍受忿恨惱嫉倨傲憍慢，此說為義。得無生忍，此說為文。若能開演于諸善根踴躍精進，此說為義。于彼精進不入不住，此說為文。若能開演靜慮解脫等持等至，此說為義。滅等至智，此說為文。于諸慧根多聞總

【現代漢語翻譯】現代漢語譯本：

菩薩具有流暢的辯才，能以清晰、無瑕疵的語言表達，讚美諸聖的辯才，通達無邊世界的眾生，能用美妙的梵音逐一闡述。這樣的辯才，如果能善巧地為其他眾生說法，佛陀就會認可。如果說法不能使人解脫，又怎能使他們達到苦的盡頭、成就正行呢？舍利子！這被稱為菩薩摩訶薩在勝慧波羅蜜多的修行中所獲得的辯才善巧。

『菩薩如何隨順善巧？』又有四種。哪四種呢？一是隨順義理而不隨順文字，二是隨順智慧而不隨順意識，三是隨順了義經而不隨順不了義經，四是隨順法而不隨順人。什麼是義理？什麼是文字？如果進入並理解出世間的修行，這稱為義理。通達世間法，這稱為文字。如果能以妙樂來整肅行為，這稱為義理。對於無戲論的調伏和制止，這稱為文字。如果能普遍地宣說輪迴，這稱為義理。對於無所得的廣大開示，這稱為文字。如果能普遍讚美涅槃的功德，這稱為義理。對於涅槃的法體沒有分別，這稱為文字。如果能按照三乘的層次來開演，這稱為義理。智慧只通達一種教理，這稱為文字。如果能為眾生開演佈施，這稱為義理。三輪清凈，這稱為文字。如果能宣說身語意的威儀，積累一切頭陀功德，這稱為義理。對於身語意清凈的殊勝行為都不可得，這稱為文字。如果能宣說堅固忍受忿恨、惱怒、嫉妒、傲慢、驕慢，這稱為義理。獲得無生忍，這稱為文字。如果能開演對於諸善根的踴躍精進，這稱為義理。對於這種精進不執著、不住留，這稱為文字。如果能開演靜慮、解脫、等持、等至，這稱為義理。滅盡等至的智慧，這稱為文字。對於諸慧根，多聞總現代漢語譯本：持，

【English Translation】 English version:

A Bodhisattva possesses eloquent speech, capable of expressing with clarity and without flaw, praising the eloquence of all the saints, understanding sentient beings in boundless realms, and able to articulate each with wonderful Brahma sounds. Such eloquence, if it can skillfully preach to other sentient beings, is approved by the Buddha. If preaching cannot lead to liberation, how can they reach the end of suffering and achieve right practice? Shariputra! This is called the skillful eloquence that a Bodhisattva Mahasattva obtains in the practice of the Perfection of Great Wisdom.

'How does a Bodhisattva accord with skillful means?' There are four more kinds. What are the four? First, to accord with the meaning and not with the words; second, to accord with wisdom and not with consciousness; third, to accord with sutras of definitive meaning and not with sutras of provisional meaning; fourth, to accord with the Dharma and not with persons. What is meaning? What are words? If one enters and understands the practice of transcending the world, this is called meaning. Understanding worldly dharmas, this is called words. If one can rectify behavior with wonderful joy, this is called meaning. For the taming and restraint of non-conceptualization, this is called words. If one can universally proclaim the cycle of rebirth, this is called meaning. For the vast exposition of non-attainment, this is called words. If one can universally praise the virtues of Nirvana, this is called meaning. For the non-differentiation of the essence of Nirvana, this is called words. If one can expound according to the levels of the Three Vehicles, this is called meaning. Wisdom only understands one teaching, this is called words. If one can expound giving to sentient beings, this is called meaning. The purity of the three wheels, this is called words. If one can proclaim the deportment of body, speech, and mind, and accumulate all the ascetic virtues, this is called meaning. For the unattainable nature of the pure and excellent practices of body, speech, and mind, this is called words. If one can proclaim the firm endurance of anger, resentment, jealousy, arrogance, and pride, this is called meaning. Obtaining the patience of non-arising, this is called words. If one can expound the joyful diligence in all good roots, this is called meaning. For not clinging to or dwelling in this diligence, this is called words. If one can expound meditative concentration, liberation, samadhi, and samapatti, this is called meaning. The wisdom of the cessation of samapatti, this is called words. For the roots of wisdom, extensive learning, total English version: retention,

持，此說為義。義不可說，此說為文。若能開示三十七品菩提分法，此說為義。若菩提分現證行果，此說為文。若能開示苦集道諦，此說為義。現證滅諦，此說為文。若正開示無明為先乃至老死，此說為義。若無明滅乃至老死滅，此說為文。若說積集止觀，此說為義。明解脫智，此說為文。若能分別貪瞋癡等分類行法，此說為義。若於解脫心無所動，此說為文。若能開示諸障礙法，此說為義。若證解脫無障礙智，此說為文。若正開示善能稱讚無量三寶，此說為義。若離貪法性及無為功德，此說為文。若說菩薩最初發心習學功德乃至菩提道場，此說為義。說一心相與一切智智無上正覺，乃至總略八萬四千法蘊相應，此說為文。又若一切音聲語言文字乃至不可說義，俱說為義。

「云何不了義經？謂所說文，如其所說廣大了知，此說是為不了義經。云何了義經？謂所說義，如其所說廣大通達，此說是爲了義經。又說隨順補特伽羅無能出離，是不了義。如所說法即能出離，是爲了義。如是菩薩摩訶薩于勝慧波羅蜜多之行得隨順善巧。

「云何菩薩文句善巧？謂諸菩薩於此二法，善能修行勝慧波羅蜜多。云何二法？一者善識，二者善智。何者為識？依四種住。何等為四？一者識依色住，二者識依受住，三者識依想

住，四者識依行住，此說為識。何者為智？謂若了知所取五蘊，此說為智。又若了知地界水界火界風界，此說為識。若復安住四種法界，于其法界善能分別，此說為智。舍利子！復說于識，謂眼觀色為表，耳聞聲為表，鼻嗅香為表，舌了味為表，身覺觸為表，意知法為表，此說為識。若復內身寂靜外無遍行，智慧隨順法無所取，此說為智。又若發起遍計執取，此說為識。無執無取及表無瞋，此說為智。又復了知識住生滅有為行法，此說為識。無為無有識遍行故，又智無為不住生滅，此說為智。

「云何了義不了義經？謂若所說引趣于道，是不了義。引趣于果，是爲了義。說世俗行，是不了義。宣說勝義，是爲了義。引趣業行，是不了義。盡業煩惱，是爲了義。又復染分，是不了義。若說凈分，是爲了義。于彼輪迴而作厭離，是不了義。于輪迴涅盤悟不二法，是爲了義。善巧文句，是不了義。甚深難解，是爲了義。于諸文句心喜樂欲，是不了義。于少文句而生決定，是爲了義。又復我人士夫命者、意生儒童作者受者，種種語言，或有主宰及無主宰，是不了義。于空無相無愿三解脫門，不起我人士夫乃至補特伽羅，是爲了義。云何補特伽羅及法？謂若於所有法安住補特伽羅見，由起彼見而復安住法智法界，此說是為

【現代漢語翻譯】現代漢語譯本什麼是『識』？當四種識依附於行住時，這被稱為『識』。什麼是『智』？當能夠了知所執取的五蘊時，這被稱為『智』。此外，當能夠了知地界、水界、火界、風界時，這被稱為『識』。如果能夠安住於四種法界，並善於分別這些法界，這被稱為『智』。舍利子！再來說說『識』，當眼睛看到顏色時，耳朵聽到聲音時，鼻子聞到氣味時，舌頭嚐到味道時，身體感覺到觸覺時，意識知道法時，這些都被稱為『識』。如果內心寂靜，外在沒有普遍的活動，智慧能夠隨順法而無所執取，這被稱為『智』。此外，如果生起普遍的執著，這被稱為『識』。沒有執著，沒有取捨，並且沒有嗔恨的表現，這被稱為『智』。此外，如果了知『識』依附於生滅的有為法，這被稱為『識』。因為無為法沒有『識』的普遍活動，而且『智』是無為的，不住于生滅，這被稱為『智』。什麼是了義經和不了義經？如果所說的引導趨向于道，這是不了義。如果引導趨向于果，這是了義。如果說的是世俗的行為，這是不了義。如果宣說的是勝義，這是了義。如果引導趨向于業行，這是不了義。如果能夠盡除業和煩惱，這是了義。此外，如果說的是染污的部分，這是不了義。如果說的是清凈的部分，這是了義。如果對於輪迴產生厭離，這是不了義。如果對於輪迴和涅槃領悟到不二之法，這是了義。如果善於運用文句，這是不了義。如果內容深奧難解，這是了義。如果對於文句心生喜悅和慾望，這是不了義。如果對於少許文句產生決定，這是了義。此外，如果說我、人、士夫、命者、意生、儒童、作者、受者等種種語言，或者說有主宰或者無主宰，這是不了義。如果對於空、無相、無愿這三解脫門，不起我、人、士夫乃至補特伽羅的執著，這是了義。什麼是補特伽羅和法？如果對於所有法安住于補特伽羅的見解，由於生起這種見解而又安住於法智和法界，這被稱為是

【English Translation】 English version What is 『consciousness』 (識, shí)? When the four types of consciousness rely on actions and dwelling, this is called 『consciousness』. What is 『wisdom』 (智, zhì)? When one is able to understand the five aggregates that are grasped, this is called 『wisdom』. Furthermore, when one is able to understand the earth element, water element, fire element, and wind element, this is called 『consciousness』. If one is able to abide in the four realms of Dharma and is skilled in distinguishing these realms, this is called 『wisdom』. Shariputra! Let』s talk about 『consciousness』 again. When the eyes see colors, the ears hear sounds, the nose smells scents, the tongue tastes flavors, the body feels touch, and the mind knows dharmas, these are all called 『consciousness』. If the inner mind is tranquil and there is no pervasive activity externally, and wisdom is able to follow the Dharma without grasping, this is called 『wisdom』. Furthermore, if pervasive attachment arises, this is called 『consciousness』. Without attachment, without grasping, and without expressions of anger, this is called 『wisdom』. Furthermore, if one understands that 『consciousness』 relies on the conditioned dharmas of arising and ceasing, this is called 『consciousness』. Because the unconditioned Dharma does not have the pervasive activity of 『consciousness』, and 『wisdom』 is unconditioned and does not abide in arising and ceasing, this is called 『wisdom』. What are definitive (了義, liǎoyì) and non-definitive (不了義, bùliǎoyì) sutras? If what is said leads towards the path, this is non-definitive. If it leads towards the result, this is definitive. If it speaks of worldly actions, this is non-definitive. If it proclaims the ultimate truth, this is definitive. If it leads towards karmic actions, this is non-definitive. If it can exhaust karma and afflictions, this is definitive. Furthermore, if it speaks of the defiled aspect, this is non-definitive. If it speaks of the pure aspect, this is definitive. If one develops aversion towards samsara, this is non-definitive. If one realizes the non-duality of samsara and nirvana, this is definitive. If one is skilled in using words and phrases, this is non-definitive. If the content is profound and difficult to understand, this is definitive. If one』s mind is delighted and desires words and phrases, this is non-definitive. If one develops certainty from few words and phrases, this is definitive. Furthermore, if one speaks of 『I』, 『person』, 『man』, 『life』, 『mind-born』, 『youth』, 『agent』, 『receiver』, and other such terms, or if one speaks of a controller or no controller, this is non-definitive. If one does not give rise to the attachment of 『I』, 『person』, 『man』, or even 『pudgala』 in relation to the three doors of liberation—emptiness, signlessness, and wishlessness—this is definitive. What are 『pudgala』 and 『dharma』? If one abides in the view of 『pudgala』 in relation to all dharmas, and because of giving rise to this view, one also abides in the wisdom of Dharma and the realm of Dharma, this is called

補特伽羅及法。又復補特伽羅者，謂異生補特伽羅、善異生補特伽羅、順信補特伽羅、順法補特伽羅、八輩補特伽羅、入流補特伽羅、一來補特伽羅、不還補特伽羅、應供補特伽羅、緣覺補特伽羅、菩薩補特伽羅。若一補特伽羅出現世間，猶能引生多種妙樂，于彼世間天人眾會極深憐慜作諸善利。何況如來、應供、正等正覺安住世俗，為一切補特伽羅，令諸有情依如來所說音聲入解義利。佛言此說是為於法，各各隨順，樂欲引趣有情于義安住。云何名法？所謂無作無不作、無住無不住，於一切處本自平等悉同依止。又諸法相自性本空，無有平等及不平等，離諸分別無所攀緣，而皆出離。此說于其法效能隨順行得無退轉，是故於此正理法門而得入解一切法性。此說是為菩薩摩訶薩于勝慧波羅蜜多而得成就四種隨順善巧。

「云何菩薩福智善巧？菩薩行門有其二種。何等為二？一者福行，二者智行。云何福行？所謂佈施福行、持戒福行、修觀福行。住等慈心大悲相應，令諸有情悔諸過咎，普令發起一切善根。

佛說大乘菩薩藏正法經卷第三十五大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十六

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵

【現代漢語翻譯】現代漢語譯本：

關於補特伽羅（pudgala，意為個體或人）和法（dharma，意為佛法、真理）。又，補特伽羅指的是：異生補特伽羅（凡夫）、善異生補特伽羅（善凡夫）、順信補特伽羅（隨順信仰者）、順法補特伽羅（隨順佛法者）、八輩補特伽羅（八種聖者）、入流補特伽羅（預流果）、一來補特伽羅（一來果）、不還補特伽羅（不還果）、應供補特伽羅（阿羅漢）、緣覺補特伽羅（辟支佛）、菩薩補特伽羅（菩薩）。如果一個補特伽羅出現在世間，尚且能引生多種美妙的快樂，對於那個世間的天人眾會，以極深的憐憫之心，做出各種善行。更何況如來、應供、正等正覺（佛陀）安住於世俗，爲了所有的補特伽羅，令一切有情眾生依循如來所說的音聲，進入理解義理的利益。佛說，這被稱為是關於法，各自隨順，樂於引導有情眾生安住于義理之中。什麼是法呢？所謂無作無不作、無住無不住，在一切處所，本來就是平等，完全相同地依止。而且，諸法的自性本來是空，沒有平等和不平等，遠離一切分別，沒有攀緣，而都能夠出離。這說明，對於法的效能，能夠隨順修行，得到不退轉，因此，對於這個正理法門，能夠進入理解一切法的自性。這說明，菩薩摩訶薩（大菩薩）在勝慧波羅蜜多（般若波羅蜜多，智慧的圓滿）方面，能夠成就四種隨順的善巧。

『什麼是菩薩的福智善巧？菩薩的修行法門有兩種。是哪兩種呢？一是福行，二是智行。什麼是福行呢？就是佈施的福行、持戒的福行、修觀的福行。安住于等慈心，與大悲相應，令一切有情眾生懺悔各種過錯，普遍地發起一切善根。』佛說大乘菩薩藏正法經卷第三十五大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經佛說大乘菩薩藏正法經卷第三十六西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵

【English Translation】 English version:

Regarding pudgala (person or individual) and dharma (the teachings, truth). Furthermore, pudgala refers to: prthag-jana pudgala (ordinary person), kalyana-prthag-jana pudgala (virtuous ordinary person), sraddhanusarin pudgala (one who follows faith), dharmanusarin pudgala (one who follows the dharma), asta-purusa-pudgala (eight types of noble persons), srota-apanna pudgala (stream-enterer), sakrdagamin pudgala (once-returner), anagamin pudgala (non-returner), arhat pudgala (arhat), pratyekabuddha pudgala (pratyekabuddha), bodhisattva pudgala (bodhisattva). If one pudgala appears in the world, they can still bring about various wonderful joys, and with deep compassion, perform various good deeds for the assemblies of gods and humans in that world. How much more so when the Tathagata, Arhat, Samyak-sambuddha (Buddha) dwells in the mundane world, for the sake of all pudgalas, enabling all sentient beings to enter into the benefit of understanding the meaning of the teachings through the voice of the Tathagata. The Buddha said, this is called being in accordance with the dharma, each following accordingly, gladly leading sentient beings to abide in the meaning. What is dharma? It is called non-doing and non-not-doing, non-abiding and non-non-abiding, in all places, it is originally equal, and all rely on it in the same way. Moreover, the characteristics of all dharmas are inherently empty, without equality or inequality, free from all discriminations, without clinging, and all are liberated. This explains that, regarding the nature of dharma, one can practice in accordance with it and attain non-retrogression, therefore, regarding this correct principle of dharma, one can enter into the understanding of the nature of all dharmas. This explains that the Bodhisattva Mahasattva (great bodhisattva) can achieve four kinds of skillful means in accordance with the paramita of supreme wisdom (prajnaparamita, perfection of wisdom).

'What are the skillful means of merit and wisdom of a Bodhisattva? There are two kinds of practices for a Bodhisattva. What are the two? One is the practice of merit, and the other is the practice of wisdom. What is the practice of merit? It is the practice of merit through giving, the practice of merit through upholding precepts, and the practice of merit through cultivation of contemplation. Abiding in equal loving-kindness, in accordance with great compassion, causing all sentient beings to repent of their various faults, and universally generating all good roots.' The Sutra of the Great Vehicle Bodhisattva Pitaka of the Right Dharma, Volume 35, spoken by the Buddha Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Pitaka of the Right Dharma, spoken by the Buddha The Sutra of the Great Vehicle Bodhisattva Pitaka of the Right Dharma, Volume 36, spoken by the Buddha Translated from Sanskrit by the Tripitaka Master Cijue, Silver Blue Grand Master of the West Heaven, Acting Minister of the Court of Imperial Sacrifices

大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之四

「複次舍利子！一切有學阿那含辟支佛，於此福行應先發起如是勝心，得不退轉一生補處，次當作佛。菩薩摩訶薩亦應於此發隨喜心，過去未來現在諸佛世尊此福行中一切善根亦皆隨喜，勸請諸佛轉妙法輪。此福行中以一切菩提善根悉共迴向。未發菩提心者語令發起，已發菩提心者諸菩薩為說迴向。以利養攝諸貧窮，以醫藥施諸疾病，于諸怯弱亦當親近為作憐愍，于諸毀戒以法覆護，出離罪報令住涅槃。于和尚阿阇梨尊重供養如佛世尊，于講法處精進勇猛。求諸法師設百由旬亦應故往，樂聞正法而無厭足。于說法者無所希望，常當親近恭敬供養，如己父母不生疲厭。又福行中，于身口意不生動亂、離諸過失。住佛塔廟，攝受梵福集諸善本，圓滿相好莊嚴化身。離諸口過莊嚴語業，決定勝解莊嚴一心，遊戲神通莊嚴佛剎，以清凈智莊嚴法相。聞彼正法離諸障礙得無障礙，于說法者歡喜稱讚，于所說法不生執著，亦無損壞如是莊嚴解脫法門。以諸園林施佛及僧，如是莊嚴佛菩提樹，植諸善本憐愍一切，業惑清凈得無生滅，如是莊嚴菩提道場。發無盡愿施諸玩好，獲得圓滿無盡寶手。遠離顰蹙平等如掌，樂施一切而先獲得面目端嚴，后諸有情共喜樂見。光凈

嚴飾施諸有情，而獲光明普照一切。讚美言辭非由積習，戒福德藏悉皆清凈。生人天中，十善道業亦復清凈，神通變化亦不唐捐。順諸佛教不起分別，深心清凈平等開化，為諸有情之所愛敬。于最上法及勝解行隨力為說，而能攝受一切福行。又當發起一切智心，具七聖財信為先行，一切世間之所愛敬。是故決定最先開導，而能圓滿一切佛法及諸善法。此說是為菩薩摩訶薩福行善巧。

「云何諸菩薩智行善巧？謂于因緣發生智解。云何因緣？謂深心樂欲隨知法會，勤求善友住于佛智，不依聲聞辟支佛智，于論議師極生信樂。其說法者，知彼器已內心具足，于其智慧無有慳惜，相續為說甚深妙法。彼聞法者，為作如是求法相應，則能於此智行相應。云何求法相應？謂於法師得是少義，而於初夜后夜思擇稱量，此等云何是理非理？展轉研究乃至心無所得，離諸障礙及無垢染，得出離智發真實行。於此甚深法、廣大法無邊法、勝外道法，智解通徹常放光明，最極高顯逾于山峰，勇猛精進不捨重擔，行殊勝行心唯一境，富樂作意不捨杜多，常樂法樂不持世行，求出世法憶念不忘隨為宣說。聖族弟子咸皆歡喜，開導勝緣奉持禁戒慚愧莊嚴，趣向佛道，無明暗蔽諸無智者悉自遠離，而得慧眼清凈，廣大覺悟、深妙覺悟、極妙覺

【現代漢語翻譯】現代漢語譯本以莊嚴的裝飾施予眾生，從而獲得光明普照一切。讚美的言辭並非來自積累的習慣，戒律和福德的寶藏都清凈無染。投生於人天之中，行持十善道的行為也同樣清凈，神通變化也不會徒勞無功。順應諸佛的教誨而不生分別，內心深處清凈平等地開化，為一切眾生所愛戴和尊敬。對於最上乘的佛法和殊勝的修行，隨自己的能力為他們宣說，從而能夠攝受一切福德的修行。又應當發起一切智慧的心，具備七種聖財，以信心為先導，為一切世間所愛戴和尊敬。因此，決定最先開導他們，從而能夠圓滿一切佛法和各種善法。這被認為是菩薩摩訶薩在福德修行上的善巧。「什麼是菩薩在智慧修行上的善巧呢？是指對於因緣生起智慧的理解。什麼是因緣呢？是指內心深處樂於隨順瞭解佛法集會，勤奮尋求善友，安住于佛的智慧，不依賴聲聞（sravaka）(聽聞佛法教誨而修行的人)和辟支佛（pratyekabuddha）(獨自覺悟的修行者)的智慧，對於論議的導師產生極大的信賴。那些說法的人，知道聽法者的根器已經成熟，內心具足，對於他們的智慧沒有吝惜，持續不斷地為他們宣說甚深微妙的佛法。那些聽法的人，爲了做到與求法相應，就能與這種智慧修行相應。什麼是與求法相應呢？是指從法師那裡得到少許的法義，就在初夜和后夜進行思考和衡量，這些法義哪些是合理的，哪些是不合理的？反覆研究，直到心中一無所得，遠離各種障礙和垢染，得出離的智慧，發起真實的修行。對於這種甚深的法、廣大的法、無邊的法、勝過外道的法，智慧理解通徹，常常放出光明，最為高顯，超越山峰，勇猛精進，不捨棄重擔，修行殊勝的行持，心專注於一境，富足快樂，不捨棄頭陀行（dhuta）(苦行)，常常樂於佛法的快樂，不執著於世俗的行為，尋求出世間的佛法，憶念不忘，隨緣為他人宣說。聖族的弟子們都感到歡喜，開導殊勝的因緣，奉持禁戒，以慚愧來莊嚴自己，趨向佛道，沒有無明的黑暗遮蔽，那些沒有智慧的人都自然遠離，從而獲得清凈的慧眼，廣大地覺悟、深刻地覺悟、極其微妙地覺悟。」

【English Translation】 English version By adorning beings with solemnity, one obtains the light that illuminates all. Praises are not from accumulated habits, and the treasures of precepts and merits are all pure. Reborn in the realms of humans and gods, the practice of the ten virtuous paths is also pure, and supernatural transformations are not in vain. Following the teachings of all Buddhas without discrimination, with a deep and pure heart, one enlightens equally, and is loved and respected by all beings. For the supreme Dharma and the superior practice, one speaks according to one's ability, and is able to gather all meritorious practices. One should also generate the mind of all wisdom, possessing the seven noble treasures, with faith as the guide, and be loved and respected by all the world. Therefore, one should definitely guide them first, and be able to perfect all the Buddha's teachings and all good dharmas. This is said to be the skillful means of a Bodhisattva Mahasattva in meritorious practice. 「What are the skillful means of a Bodhisattva in wisdom practice? It refers to the understanding of wisdom arising from causes and conditions. What are causes and conditions? It refers to the deep desire to follow and understand the Dharma assemblies, diligently seeking good friends, abiding in the wisdom of the Buddha, not relying on the wisdom of Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and having great faith in the teachers of debate. Those who preach the Dharma, knowing that the listeners' capacities are mature and their minds are complete, do not withhold their wisdom, and continuously preach the profound and subtle Dharma to them. Those who listen to the Dharma, in order to be in accordance with the seeking of the Dharma, can be in accordance with this wisdom practice. What is in accordance with the seeking of the Dharma? It means that when one obtains a small meaning from the Dharma teacher, one contemplates and measures it in the early and late nights, asking which of these meanings are reasonable and which are not. One studies repeatedly until the mind obtains nothing, is free from all obstacles and defilements, obtains the wisdom of liberation, and initiates true practice. For this profound Dharma, vast Dharma, boundless Dharma, and Dharma that surpasses external paths, one's wisdom understanding is thorough, constantly emitting light, being most prominent, surpassing mountain peaks, being courageous and diligent, not abandoning heavy burdens, practicing superior practices, focusing the mind on one object, being rich and joyful, not abandoning the dhuta (ascetic) practices, always delighting in the joy of the Dharma, not adhering to worldly practices, seeking the Dharma of liberation, remembering it without forgetting, and explaining it to others as appropriate. The disciples of the noble lineage are all joyful, guiding superior causes and conditions, upholding precepts, adorning themselves with shame and remorse, moving towards the path of the Buddha, without the darkness of ignorance obscuring them, and those without wisdom naturally stay away, thus obtaining the pure eye of wisdom, greatly awakening, deeply awakening, and extremely subtly awakening.」

悟。以觀察智，復能分別自他功德，而使純熟圓滿清凈業報。是為菩薩摩訶薩智行善巧。

「複次求智菩薩於法師所行四種施。何等為四？謂樺皮紙筆墨等及妙法座、一切利養、法集偈贊。是為四種，于智行中而得成辦。又智行中於法師所，應當成就四種守護。何等為四？一者守護身，二者守護善，三者守護處所，四者守護所化徒眾，是名為四。又智行中，而覆成就四種重擔。何等為四？所謂法、智、財物及與菩提，是為四種。又智行中成就五力：一者信力，於法勝解。二者精進力，勤求多聞。三者念力，于菩提心而無忘失。四者定力，於一切法決定平等。五者勝慧力，復樂多聞。是為五種，于智行中而得圓滿。又智行中成就四戒。何等為四？謂真實法戒、勤求法戒、決定法戒、向菩提戒，是名為四。又諸勤求法者，于智行中成就四忍。何等為四？一者敝惡人來毀生罵辱，不應加報，善言悔謝；二者風日寒熱及飢渴等悉能忍受；三者于和尚阿阇梨隨轉給侍；四者于空無相無愿三解脫門住大法忍；是為四種。又覆成就四種精進。何等為四？所謂多聞精進、總持精進、辯說精進、正行精進，是為四種。又智行中而覆成就四種勝定。何等為四？所謂離相寂靜、心一境性、入神通定、悟佛知見，是名為四。又智行中成就

【現代漢語翻譯】現代漢語譯本：領悟。通過觀察智慧，又能分辨自己和他人的功德，從而使純熟、圓滿、清凈的業報得以實現。這就是菩薩摩訶薩在智慧和行為上的善巧。『此外，求智慧的菩薩對於法師應行四種佈施。哪四種呢？即樺樹皮、紙、筆、墨等，以及精妙的法座、一切利益供養、法集偈贊。這四種佈施在智慧修行中得以成就。此外，在智慧修行中，對於法師應當成就四種守護。哪四種呢？一是守護身體，二是守護善行，三是守護處所，四是守護所教化的徒眾，這稱為四種守護。此外，在智慧修行中，還應承擔四種重擔。哪四種呢？即佛法、智慧、財物以及菩提，這稱為四種重擔。此外，在智慧修行中成就五種力量：一是信力，對佛法有殊勝的理解；二是精進力，勤奮地尋求多聞；三是念力，對於菩提心不忘失；四是定力，對於一切法都能決定平等；五是殊勝的智慧力，又樂於多聞。這五種力量在智慧修行中得以圓滿。此外，在智慧修行中成就四種戒律。哪四種呢？即真實法戒、勤求法戒、決定法戒、趨向菩提戒，這稱為四種戒律。此外，那些勤求佛法的人，在智慧修行中成就四種忍辱。哪四種呢？一是對於惡人前來譭謗辱罵，不應報復，應以善言勸導悔過；二是對於風吹日曬、寒冷炎熱以及飢渴等都能忍受；三是對於和尚（Upadhyaya）和阿阇梨（Acarya）隨順侍奉；四是安住于空、無相、無愿這三解脫門，修持大忍辱；這稱為四種忍辱。此外，還成就四種精進。哪四種呢？即多聞精進、總持精進、辯說精進、正行精進，這稱為四種精進。此外，在智慧修行中還成就四種殊勝的禪定。哪四種呢？即離相寂靜、心一境性、入神通定、領悟佛的知見，這稱為四種禪定。此外，在智慧修行中成就』

【English Translation】 English version: Understanding. Through the wisdom of observation, one can also distinguish the merits of oneself and others, thereby enabling the pure and complete fruition of karmic results. This is the skillful means of a Bodhisattva Mahasattva in wisdom and conduct. 'Furthermore, a Bodhisattva seeking wisdom should practice four kinds of giving towards a Dharma teacher. What are the four? They are birch bark, paper, pens, ink, etc., as well as an exquisite Dharma seat, all beneficial offerings, and verses of praise for the Dharma collection. These four kinds of giving are accomplished in the practice of wisdom. Moreover, in the practice of wisdom, one should achieve four kinds of protection for the Dharma teacher. What are the four? First, protecting the body; second, protecting good deeds; third, protecting the place; and fourth, protecting the disciples being taught. These are called the four protections. Furthermore, in the practice of wisdom, one should also bear four kinds of burdens. What are the four? They are the Dharma, wisdom, material possessions, and Bodhi. These are called the four burdens. Furthermore, in the practice of wisdom, one achieves five powers: first, the power of faith, having a superior understanding of the Dharma; second, the power of diligence, diligently seeking extensive learning; third, the power of mindfulness, not forgetting the Bodhi mind; fourth, the power of concentration, being able to determine equality in all dharmas; fifth, the power of superior wisdom, again delighting in extensive learning. These five powers are perfected in the practice of wisdom. Furthermore, in the practice of wisdom, one achieves four precepts. What are the four? They are the precept of true Dharma, the precept of diligent seeking of the Dharma, the precept of determined Dharma, and the precept of moving towards Bodhi. These are called the four precepts. Furthermore, those who diligently seek the Dharma achieve four kinds of forbearance in the practice of wisdom. What are the four? First, when evil people come to slander and insult, one should not retaliate but should use kind words to persuade them to repent; second, one should be able to endure wind, sun, cold, heat, hunger, and thirst; third, one should serve and attend to the Upadhyaya (monk teacher) and Acarya (spiritual teacher) accordingly; fourth, one should abide in the three doors of liberation—emptiness, signlessness, and wishlessness—and cultivate great forbearance. These are called the four kinds of forbearance. Furthermore, one also achieves four kinds of diligence. What are the four? They are the diligence of extensive learning, the diligence of total retention, the diligence of eloquent speech, and the diligence of righteous conduct. These are called the four kinds of diligence. Furthermore, in the practice of wisdom, one also achieves four kinds of superior samadhi. What are the four? They are detachment from characteristics and tranquility, one-pointedness of mind, entering into supernatural samadhi, and realizing the Buddha's knowledge and vision. These are called the four kinds of samadhi. Furthermore, in the practice of wisdom, one achieves'

四法。云何為四？謂諸有不住、非自然性、四緣生滅是無主宰、唯一信解，是名四法。又覆成就四種方便。何等為四？一者隨轉世間，二者隨轉契經，三者隨轉於法，四者隨轉于智；是為四種，于智行中而得具足。又覆成就四無礙道。何等為四？所謂波羅蜜多、七菩提分、八聖道支及一切智智，是為四種無障礙道。又覆成就四種無厭。何等為四？謂多聞無厭、辯說無厭、尋伺無厭、智慧無厭，是名四種。又智行中如是知見，而復隨順一切有情、一切剎土，即佈施、持戒、忍辱、精進、禪定、勝慧、慈悲喜捨。所以者何？舍利子！乃至諸菩薩決定於諸智中以是知見而為先行，彼若安住是智而得通達一切智行，諸佛威神之所護念，諸有魔等皆不得便，普為集會一切智智。舍利子！是為菩薩摩訶薩于勝慧波羅蜜多得智行善巧。

「云何諸菩薩念處善巧？菩薩念處此有四種。何等為四？一者以身觀身念處，二者以受觀受念處，三者以心觀心念處，四者以法觀法念處。云何以身觀身念處？舍利子！此諸菩薩修身觀時，觀身前際、觀身後際、觀身現在，而此身者從顛倒生、隨因緣滅，無動無作無自性無執取。譬如諸外山林藥草種等，從因緣生，亦無自性及無執取。又此身者如墻壁瓦礫草木影像，謂蘊處界是無執是空、是無我

【現代漢語翻譯】現代漢語譯本：有四種法。哪四種呢？是指一切事物都是無常的、不具有自然本性的、由四種因緣生滅的、沒有主宰的，唯一需要信解的，這稱為四法。又成就四種方便。哪四種呢？一是隨順世間，二是隨順契經（佛陀的教誨），三是隨順於法（佛法），四是隨順於智慧；這四種方便，在智慧的修行中得以圓滿。又成就四種無礙道。哪四種呢？是指波羅蜜多（到達彼岸的修行）、七菩提分（七種覺悟的因素）、八聖道支（八種通往解脫的道路）以及一切智智（佛陀的智慧），這稱為四種無障礙的道路。又成就四種無厭。哪四種呢？是指對於多聞佛法沒有厭倦、對於辯說佛法沒有厭倦、對於尋伺佛法沒有厭倦、對於智慧沒有厭倦，這稱為四種無厭。而且在智慧的修行中，應當如此知見，並且隨順一切有情眾生、一切佛土，即佈施、持戒、忍辱、精進、禪定、勝慧、慈悲喜捨。為什麼呢？舍利子！乃至諸菩薩決定在諸種智慧中以這種知見作為先導，他們如果安住于這種智慧，就能通達一切智慧的修行，受到諸佛威神力的護念，一切魔障都不能得逞，普遍成就一切智智。舍利子！這就是菩薩摩訶薩在勝慧波羅蜜多（殊勝智慧的修行）中獲得智慧修行善巧的方法。「什麼是菩薩念處善巧呢？菩薩的念處有四種。哪四種呢？一是以身觀身念處，二是以受觀受念處，三是以心觀心念處，四是以法觀法念處。什麼是以身觀身念處呢？舍利子！這些菩薩在修習身觀時，觀察身體的前際、觀察身體的后際、觀察身體的現在，而這個身體是從顛倒妄想中產生的，隨著因緣而消滅，沒有動搖、沒有造作、沒有自性、沒有執取。譬如那些外在的山林、藥草、種子等，從因緣而生，也沒有自性和執取。而且這個身體就像墻壁、瓦礫、草木的影像，所謂的蘊、處、界都是沒有執著的、是空性的、是無我的。

【English Translation】 English version: There are four dharmas. What are the four? They refer to all things being impermanent, not having a natural essence, arising and ceasing due to four conditions, without a master, and only to be understood through faith. These are called the four dharmas. Furthermore, one achieves four kinds of expedients. What are the four? First, to accord with the world; second, to accord with the sutras (the Buddha's teachings); third, to accord with the Dharma (Buddhist teachings); and fourth, to accord with wisdom. These four expedients are perfected in the practice of wisdom. Furthermore, one achieves four unobstructed paths. What are the four? They refer to Paramita (the practice of reaching the other shore), the seven factors of enlightenment, the eightfold noble path, and Sarvajnana (the wisdom of the Buddha). These are called the four unobstructed paths. Furthermore, one achieves four kinds of non-satiation. What are the four? They refer to non-satiation in hearing the Dharma, non-satiation in expounding the Dharma, non-satiation in contemplating the Dharma, and non-satiation in wisdom. These are called the four non-satiations. Moreover, in the practice of wisdom, one should have such understanding and accord with all sentient beings and all Buddha lands, namely, giving, keeping precepts, patience, diligence, meditation, superior wisdom, loving-kindness, compassion, joy, and equanimity. Why is that? Shariputra! Even the Bodhisattvas, in their determination in all wisdoms, take this understanding as their guide. If they abide in this wisdom, they can penetrate all practices of wisdom, be protected by the majestic power of the Buddhas, and all demonic obstacles cannot prevail, universally achieving Sarvajnana. Shariputra! This is how Bodhisattva Mahasattvas gain skillful means in the practice of wisdom in the Paramita of superior wisdom. 「What is the Bodhisattva's skillful means in the mindfulness practices? The Bodhisattva's mindfulness practices are of four kinds. What are the four? First, mindfulness of the body by observing the body; second, mindfulness of feelings by observing feelings; third, mindfulness of the mind by observing the mind; and fourth, mindfulness of dharmas by observing dharmas. What is mindfulness of the body by observing the body? Shariputra! When these Bodhisattvas practice mindfulness of the body, they observe the past of the body, observe the future of the body, and observe the present of the body. And this body arises from delusion, ceases with conditions, is without movement, without action, without self-nature, and without attachment. Just like external mountains, forests, herbs, seeds, etc., which arise from conditions, they also have no self-nature and no attachment. Moreover, this body is like the image of walls, tiles, grass, and trees. The so-called aggregates, sense bases, and realms are without attachment, are empty, and are without self.

我所、是無常是速朽滅、是不精實、是顛倒法、是可厭離、是不堅固。諸菩薩摩訶薩應如是觀，當樂勤求堅固之身。所以者何？謂如來身。如來身者，即法界身、金剛身、不可壞身、堅固身、於三界一切最勝妙身。修是觀時，當知凡夫粗重穢惡具諸過患；彼復能離一切過患，得獲如來最妙身相。又當觀念諸有情身，由何所造相續不斷？謂四大種及阿賴耶識造作執持薰習功能有無量力。譬如地界、水界、火界、風界，外四大種有種種門、種種處、種種名、種種相、種種物，由是一切有情任持命根。身四大種集起亦復如是，有種種門、種種處、種種名、種種相、種種物，由是一切有情于其命根亦復任持。以別相觀身無常，而不厭離生死。以別相觀身是苦，而不樂住涅槃。以別相觀身無我，而不遠離化度有情。以別相觀身空寂，而無畢竟寂滅。以別相觀身遠離，而不捨善法。彼能如是以身觀身者，應當了知是不堅固、是不可愛。觀內身者而知煩惱不能容受，觀外身者了諸煩惱不共合集，而得成就清凈身業，及得清凈莊嚴身相，為諸天人之所讚仰。舍利子！是為菩薩摩訶薩得以身觀身念處。

「云何諸菩薩以受觀受念處？謂諸菩薩于彼一切苦樂等受，應以智慧方便善可了知，于諸樂受無貪惜意，若見諸惡道受苦觸時，起

【現代漢語翻譯】現代漢語譯本：我所執著的身體，是無常的，是迅速朽壞的，是不真實的，是顛倒的，是令人厭惡的，是不堅固的。諸位菩薩摩訶薩（菩薩中的大菩薩）應當這樣觀察，應當樂於勤奮尋求堅固的身體。為什麼呢？因為如來（佛）的身體。如來的身體，即是法界身（宇宙真理的體現）、金剛身（堅不可摧的身體）、不可壞身、堅固身，在三界（欲界、色界、無色界）一切中最殊勝微妙的身體。修習這種觀想時，應當知道凡夫的身體粗重污穢，具有各種過患；他們又能遠離一切過患，獲得如來最微妙的身體相貌。又應當觀察諸有情（一切眾生）的身體，是由什麼所造，相續不斷？是由四大種（地、水、火、風）以及阿賴耶識（第八識，儲存一切種子識）的造作、執持、熏習的功能，具有無量的力量。譬如地界、水界、火界、風界，外在的四大種有種種門、種種處、種種名、種種相、種種物，由此一切有情得以維持生命。身體的四大種集起也是如此，有種種門、種種處、種種名、種種相、種種物，由此一切有情也得以維持生命。以個別方面觀察身體是無常的，卻不厭離生死。以個別方面觀察身體是痛苦的，卻不樂於安住涅槃（寂滅）。以個別方面觀察身體是無我的，卻不遠離教化度脫有情。以個別方面觀察身體是空寂的，卻不是畢竟寂滅。以個別方面觀察身體是遠離的，卻不捨棄善法。他們能夠這樣以身體觀察身體的人，應當了知身體是不堅固的，是不可愛的。觀察內在的身體，而知道煩惱不能容納；觀察外在的身體，了知各種煩惱不會共同聚集，從而成就清凈的身業，以及獲得清凈莊嚴的身體相貌，為諸天人所讚歎仰慕。舍利子（佛陀的十大弟子之一）！這就是菩薩摩訶薩以身體觀察身體的念處。「諸位菩薩如何以感受觀察感受的念處呢？諸位菩薩對於一切苦、樂等感受，應當以智慧方便善巧地了知，對於各種樂受沒有貪戀執著的意念，如果見到惡道眾生感受痛苦時，生起

【English Translation】 English version: What I hold onto, the body, is impermanent, is quickly decaying, is not substantial, is inverted, is repulsive, is not firm. All Bodhisattva Mahasattvas (great Bodhisattvas) should observe in this way, and should be diligent in seeking a firm body. Why? Because of the Tathagata's (Buddha's) body. The Tathagata's body is the Dharmadhatu body (the embodiment of cosmic truth), the Vajra body (indestructible body), the indestructible body, the firm body, the most supreme and wonderful body in all of the three realms (desire realm, form realm, formless realm). When practicing this contemplation, one should know that the body of ordinary beings is coarse, heavy, filthy, and has various faults; they can also be free from all faults and obtain the most wonderful bodily marks of the Tathagata. Furthermore, one should contemplate the bodies of all sentient beings, by what are they created and continuously existing? They are created and sustained by the functions of the four great elements (earth, water, fire, wind) and the Alaya consciousness (the eighth consciousness, which stores all seeds of consciousness), which have immeasurable power. For example, the earth element, water element, fire element, and wind element, the external four great elements have various gates, various places, various names, various forms, and various things, by which all sentient beings maintain their life force. The aggregation of the four great elements of the body is also like this, having various gates, various places, various names, various forms, and various things, by which all sentient beings also maintain their life force. Observing the body as impermanent from a specific aspect, yet not being averse to birth and death. Observing the body as suffering from a specific aspect, yet not being content to abide in Nirvana (extinction). Observing the body as selfless from a specific aspect, yet not abandoning the teaching and liberation of sentient beings. Observing the body as empty and still from a specific aspect, yet not being ultimately extinguished. Observing the body as detached from a specific aspect, yet not abandoning good dharmas. Those who can observe the body in this way should know that the body is not firm and is not lovable. Observing the inner body, one knows that afflictions cannot be contained; observing the outer body, one understands that various afflictions do not gather together, thereby achieving pure bodily karma and obtaining pure and adorned bodily marks, which are praised and admired by gods and humans. Shariputra (one of the Buddha's ten great disciples)! This is how Bodhisattva Mahasattvas observe the body in the mindfulness of the body. 「How do Bodhisattvas observe feelings in the mindfulness of feelings? Bodhisattvas, regarding all feelings such as suffering and pleasure, should skillfully understand them with wisdom and expedient means, without greed or attachment to pleasant feelings. If they see beings in evil realms experiencing suffering, they should generate

大悲心無緣息意，于苦樂受觸，無無明意隨唸了知。如是苦、樂、非苦非樂得出離見。而諸菩薩以智慧方便，于諸有情，或為成就、或為遠離。然此有情于受出離無所知解，於此樂受隨樂施與，于彼苦受隨為除滅，于非苦樂受隨順一切智智得獲輕安，以大方便善巧而攝受之，為說妙法，令諸有情亦獲輕安。何等因緣說如是受？謂于善成就而有樂受，于不善成就乃有苦受。復於是處我人眾生壽者起種種受，所謂執受、取受、顛倒受、遍計受、惡見受、眼想受乃至意想受、色想受乃至法想受，乃至眼觸為緣所生諸受。以要言之，乃至於內外法意觸為緣所生諸受，是中或苦、或樂、非苦非樂說名為受。

「複次于總聚中，或有一受，謂一心所表。二受，謂內外所表。三受，謂過去未來現在所表。四受，謂四大所表。五受，謂五蘊作意。六受，謂六處遍計。七受，謂七識住處。八受，謂八邪相應。九受，謂九有情居。十受，謂十善業道。乃至總略諸受種種作意，是故應知有情無量受亦無量。又諸菩薩觀樂受時，見諸有情住生死際，令發智慧，為彼開示善不善受。舍利子！是為菩薩摩訶薩以受觀受念處。

「云何諸菩薩以心觀心念處？謂諸菩薩秘密守護正念不動，觀察此心速疾生滅，無有狀貌及無住處，亦不在內亦

【現代漢語翻譯】現代漢語譯本：菩薩以大悲心，不執著于任何因緣，對於苦、樂、不苦不樂的感受，不以無明的心念去隨之流轉，而是了知它們的真實本性。如此，從苦、樂、非苦非樂中生起出離的智慧。菩薩以智慧和方便，對待一切眾生，有時爲了成就他們，有時爲了讓他們遠離痛苦。然而，這些眾生對於從感受中解脫並不瞭解，對於快樂的感受就隨之貪戀，對於痛苦的感受就想方設法去除，對於非苦非樂的感受，則隨順一切智智（佛的智慧）而獲得輕安。菩薩以大方便善巧來攝受他們，為他們宣說微妙的佛法，使他們也能獲得輕安。是什麼因緣說有這樣的感受呢？因為善的成就而有快樂的感受，因為不善的成就而有痛苦的感受。此外，在這些地方，我、人、眾生、壽者等會產生各種各樣的感受，例如執著的感受、取著的感受、顛倒的感受、遍計的感受、惡見的感受、眼根所想的感受乃至意根所想的感受、色法所想的感受乃至法所想的感受，乃至以眼觸為緣所產生的各種感受。總而言之，乃至內外法以意觸為緣所產生的各種感受，其中有苦、有樂、有非苦非樂，這些都稱為感受。再者，在總的歸納中，有一種感受，是指一心所表現的；有兩種感受，是指內外所表現的；有三種感受，是指過去、未來、現在所表現的；有四種感受，是指四大所表現的；有五種感受，是指五蘊的作意；有六種感受，是指六處的遍計；有七種感受，是指七識的住處；有八種感受，是指八邪相應；有九種感受，是指九有情居；有十種感受，是指十善業道。乃至總括各種感受的種種作意，因此應當知道，眾生的感受是無量的，也是無盡的。此外，菩薩在觀察快樂的感受時，看到眾生仍然處於生死輪迴之中，就令他們生起智慧，為他們開示善與不善的感受。舍利子（佛陀的弟子）！這就是菩薩摩訶薩以感受觀察感受的念處。菩薩如何以心觀察心的念處呢？菩薩秘密地守護正念，不為外境所動搖，觀察此心迅速生滅，沒有固定的形狀和住處，既不在內，也不在...

【English Translation】 English version: The Bodhisattva, with great compassion, does not cling to any conditions. Regarding the feelings of suffering, pleasure, and neither suffering nor pleasure, they do not follow them with ignorant thoughts, but understand their true nature. Thus, from suffering, pleasure, and neither suffering nor pleasure, they arise with the wisdom of detachment. Bodhisattvas, with wisdom and skillful means, treat all sentient beings, sometimes to help them achieve enlightenment, and sometimes to help them be free from suffering. However, these sentient beings do not understand liberation from feelings. They cling to pleasant feelings, try to eliminate painful feelings, and regarding feelings that are neither pleasant nor painful, they follow the wisdom of all-knowing (Buddha's wisdom) and attain tranquility. Bodhisattvas use great skillful means to embrace them, and preach the wonderful Dharma to them, so that they can also attain tranquility. What is the reason for saying there are such feelings? Because of the achievement of good, there are pleasant feelings; because of the achievement of evil, there are painful feelings. Furthermore, in these places, 'I', 'person', 'sentient being', 'life-span' and others generate various feelings, such as clinging feelings, grasping feelings, inverted feelings, conceptualized feelings, wrong view feelings, feelings thought by the eye consciousness, and even feelings thought by the mind consciousness, feelings thought by form, and even feelings thought by dharma, and even all kinds of feelings arising from eye contact. In short, all kinds of feelings arising from internal and external dharma through mind contact, whether they are suffering, pleasure, or neither suffering nor pleasure, are called feelings. Furthermore, in the general summary, there is one feeling, which refers to what is expressed by one mind; there are two feelings, which refer to what is expressed by internal and external; there are three feelings, which refer to what is expressed by the past, future, and present; there are four feelings, which refer to what is expressed by the four great elements; there are five feelings, which refer to the intention of the five aggregates; there are six feelings, which refer to the conceptualization of the six sense bases; there are seven feelings, which refer to the dwelling places of the seven consciousnesses; there are eight feelings, which refer to the eight wrong paths; there are nine feelings, which refer to the nine abodes of sentient beings; there are ten feelings, which refer to the ten virtuous paths. And so on, summarizing all kinds of intentions of feelings, therefore, it should be known that the feelings of sentient beings are immeasurable and endless. Furthermore, when Bodhisattvas observe pleasant feelings, they see that sentient beings are still in the cycle of birth and death, so they cause them to generate wisdom, and reveal to them the good and bad feelings. Shariputra (Buddha's disciple)! This is how Bodhisattva Mahasattvas observe feelings with the mindfulness of feelings. How do Bodhisattvas observe the mind with the mindfulness of the mind? Bodhisattvas secretly guard their right mindfulness, not being moved by external circumstances, observing this mind quickly arising and ceasing, without a fixed shape or dwelling place, neither inside, nor...

不在外不在中間。知初發心最極微量遠離心相，于其方分了不能得。是心所集一切善根，最極微量亦皆遠離，及無方分。又於是心迴向菩提。于自體相，無心所了、無心所觀、無心所入。」

佛言：「是故得成阿耨多羅三藐三菩提。何以故？謂菩提心與彼善心，于其作用而不共行，又善根心與菩提心亦不共行，又善根心與迴向心亦不共行，又迴向心與菩提心及善根心悉不共行。應當如是觀察，不生驚怖，次復獲得甚深緣起不壞因果。然法性心即有情自性，如是還屬諸法因緣，無動無作及無主宰，彼如覆障不共相應。是故應知，此法性心亦不共行。云何法性及覆障心？法性心者，謂於是處悉無所施。若復以一切所有迴向遍覆莊嚴佛剎，是心覆障。如彼幻化于剎那頃最極寂凈，名法性心。若復集諸禁戒迴向一切迅疾神通，是心覆障。猶如夢想畢竟儘儘無餘，名法性心。若復樂忍辱力乃至迴向遍覆莊嚴，是心覆障。猶如陽焰畢竟離身心相，名法性心。若復發起一切精進迴向圓滿一切佛法，是心覆障。如水中月無執無見，名法性心。若復以一切禪定解脫三摩地三摩缽底迴向諸佛三昧，是為覆障。無色無見無對無表，名法性心。若復以智分別宣說一切清凈句義迴向圓滿諸佛智慧，是為覆障。種種施設，名法性心。若復于諸

【現代漢語翻譯】現代漢語譯本：既不在外，也不在中間。瞭解最初發心時，其微細之處已遠離心相，在其方位上也無法尋得。此心所集的一切善根，其微細之處也同樣遠離，且無方位可言。又以此心迴向菩提（覺悟），對於其自體之相，無心可了知、無心可觀察、無心可進入。佛說：『因此才能成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為菩提心（覺悟之心）與彼善心，在其作用上並不共同執行；又善根心與菩提心也不共同執行；又善根心與迴向心也不共同執行；又迴向心與菩提心及善根心都不共同執行。應當如此觀察，不生驚恐，進而獲得甚深緣起不壞的因果。然而法性心（真如本性之心）即是有情（眾生）的自性，如此還屬於諸法因緣，無動無作，也無主宰，它如同覆障一般不共同相應。因此應當知道，此法性心也不共同執行。什麼是法性心和覆障心呢？法性心是指在任何地方都無所施予。如果以一切所有迴向遍覆莊嚴佛剎（佛的國土），此心即是覆障。如同幻化一般，在剎那間達到最極寂靜，這稱為法性心。如果聚集各種禁戒迴向一切迅疾神通，此心即是覆障。猶如夢境一般，最終完全消盡，不留余跡，這稱為法性心。如果樂於忍辱之力，乃至迴向遍覆莊嚴，此心即是覆障。猶如陽焰一般，最終脫離身心之相，這稱為法性心。如果發起一切精進迴向圓滿一切佛法，此心即是覆障。如同水中之月，無執著，無所見，這稱為法性心。如果以一切禪定、解脫、三摩地（定）、三摩缽底（等至）迴向諸佛三昧（正定），這是覆障。無色、無見、無對、無表，這稱為法性心。如果以智慧分別宣說一切清凈句義，迴向圓滿諸佛智慧，這是覆障。種種施設，稱為法性心。如果對於諸'

【English Translation】 English version: It is neither outside nor in the middle. Understanding the initial arising of the mind, its most subtle aspect is already far from the appearance of mind, and its location cannot be found. All the roots of good gathered by this mind, in their most subtle aspect, are also far away and without location. Furthermore, with this mind, one dedicates merit towards Bodhi (enlightenment). Regarding its own nature, there is no mind that can understand, no mind that can observe, and no mind that can enter. The Buddha said, 'Therefore, one can achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that? Because the Bodhi mind (mind of enlightenment) and that good mind do not operate together in their functions; also, the root of good mind and the Bodhi mind do not operate together; also, the root of good mind and the mind of dedication do not operate together; also, the mind of dedication does not operate together with the Bodhi mind and the root of good mind. One should observe in this way, without being frightened, and then obtain the profound dependent origination and the indestructible cause and effect. However, the Dharmata mind (mind of true nature), which is the self-nature of sentient beings, still belongs to the causes and conditions of all dharmas, without movement, without action, and without a master. It is like a covering, not corresponding together. Therefore, one should know that this Dharmata mind also does not operate together. What are the Dharmata mind and the covering mind? The Dharmata mind refers to a place where nothing is given. If one dedicates all possessions to adorn the Buddha-ksetra (Buddha's land), this mind is a covering. Like an illusion, reaching the most extreme tranquility in an instant, this is called the Dharmata mind. If one gathers all precepts and dedicates them to all swift supernatural powers, this mind is a covering. Like a dream, ultimately completely exhausted, without any trace, this is called the Dharmata mind. If one delights in the power of patience, even dedicating it to adorn everywhere, this mind is a covering. Like a mirage, ultimately separated from the appearance of body and mind, this is called the Dharmata mind. If one initiates all diligence and dedicates it to the perfection of all Buddha-dharmas, this mind is a covering. Like the moon in the water, without attachment and without seeing, this is called the Dharmata mind. If one dedicates all dhyana (meditation), liberation, samadhi (concentration), and samapatti (attainment) to the samadhi of all Buddhas, this is a covering. Without form, without seeing, without opposition, without expression, this is called the Dharmata mind. If one uses wisdom to distinguish and proclaim all pure meanings, dedicating it to the perfection of all Buddha wisdom, this is a covering. Various establishments are called the Dharmata mind. If one, regarding all'

善根有所間斷，是為覆障。心無因生，名法性心。若復因菩提分法所起，是為覆障。解脫六境，名法性心。若復于佛境界有所斷滅，是為覆障。舍利子！菩薩摩訶薩如是行以觀心行時，安住神通，得彼神通於一心中，而能了知一切有情心之所趣，知已隨其本性而為說法。又復安住大悲，得彼大悲而能化度一切有情無有疲倦，於此觀行加持是心無盡無滅。設復入生死際斷諸繫縛，而於此心念智不起、超諸行法，一切聲聞辟支佛所不能及，而得安住是心乃至圓滿一切佛法。是心於剎那頃能與勝慧平等相應，決定成就阿耨多羅三藐三菩提果。舍利子！是名菩薩摩訶薩以心觀心念處。」

佛說大乘菩薩藏正法經卷第三十六大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十七

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佛告舍利子：「云何諸菩薩以法觀法念處？謂諸菩薩以聖慧眼得見諸法，于中入解，乃至菩提道場觀諸法性，如微塵許悉無所見。若空解脫即無相解脫、無愿解脫、不起解脫、無生解脫、無作解脫、無性解脫、緣生解脫，而諸菩薩於一切法應如是觀。云何名法？謂無我義、

【現代漢語翻譯】現代漢語譯本善根如果有所間斷，這就叫做覆障。心沒有原因而生起，這叫做法性心。如果又因為菩提分法而生起，這就叫做覆障。解脫六種境界，叫做法性心。如果又對於佛的境界有所斷滅，這就叫做覆障。舍利子！菩薩摩訶薩這樣修行，用以觀察心行的時候，安住于神通，得到這種神通，在一念心中，就能夠了知一切有情眾生的心之所向，知道之後，就隨順他們的本性而為他們說法。又安住于大悲，得到這種大悲，就能夠化度一切有情眾生，沒有疲倦，對於這種觀行加以持守，這顆心是無盡無滅的。假設進入生死輪迴的邊緣，斷除各種束縛，而對於這顆心的念頭和智慧不生起，超越各種行為法則，一切聲聞（Sravaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）都不能達到，而能夠安住于這顆心，乃至圓滿一切佛法。這顆心在剎那之間，能夠與殊勝的智慧平等相應，決定成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。舍利子！這就叫做菩薩摩訶薩用心觀察心念的修行方法。

佛說大乘菩薩藏正法經卷第三十六大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十七

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佛告訴舍利子：『什麼是菩薩用佛法觀察佛法念處？』意思是說，菩薩用聖慧眼看見各種佛法，在其中深入理解，乃至在菩提道場觀察各種佛法的本性，就像微塵一樣，完全沒有可以看見的。如果空解脫，就是無相解脫、無愿解脫、不起解脫、無生解脫、無作解脫、無性解脫、緣生解脫，而各位菩薩對於一切佛法應該這樣觀察。什麼叫做佛法？意思是說，無我的含義、

【English Translation】 English version If good roots are interrupted, this is called an obstruction. A mind that arises without cause is called the mind of Dharma-nature. If it arises again due to the factors of enlightenment, this is called an obstruction. Liberation from the six realms is called the mind of Dharma-nature. If there is any cutting off of the Buddha's realm, this is called an obstruction. Shariputra! When a Bodhisattva Mahasattva practices in this way, observing the mind's activities, they abide in spiritual powers. Having attained these spiritual powers, in a single moment of mind, they can understand the inclinations of all sentient beings' minds. Knowing this, they teach the Dharma according to their inherent nature. Furthermore, abiding in great compassion, having attained this great compassion, they can transform and liberate all sentient beings without weariness. By applying this contemplation, this mind is inexhaustible and without cessation. Even if they enter the boundary of birth and death, severing all bonds, the thoughts and wisdom of this mind do not arise, transcending all conditioned phenomena. All Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot reach this state, and they can abide in this mind until they perfect all the Buddha's teachings. This mind, in an instant, can be in equal accordance with supreme wisdom, and will definitely achieve the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Shariputra! This is called the Bodhisattva Mahasattva's practice of observing the mind with the mind.

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 36 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma

The Sutra of the Great Vehicle Bodhisattva Treasury of the Correct Dharma, Volume 37

Translated by the Tripitaka Master of the Western Heaven, Yinqing Guanglu Dafu, Shi Guanglu Qing, Cijue Chuanfan, Master of the Purple-Robed Monks, Dharma Protector, etc., by Imperial Decree, Chapter 11, Section 5 on the Perfection of Supreme Wisdom

The Buddha said to Shariputra: 'How do Bodhisattvas observe the Dharma with the Dharma contemplation?' It means that Bodhisattvas, with their holy wisdom eyes, see all Dharmas, enter into understanding of them, and even in the Bodhi-mandala, observe the nature of all Dharmas, like a speck of dust, nothing can be seen. If there is liberation through emptiness, it is liberation without characteristics, liberation without wishes, liberation without arising, liberation without birth, liberation without action, liberation without nature, and liberation through dependent origination. And all Bodhisattvas should observe all Dharmas in this way. What is called Dharma? It means the meaning of no-self,

無人義、無眾生義、無壽者義，是名為法。云何非法？謂我見、人見、眾生見、壽者見、常見斷見、有見無見，是名非法。又舍利子！此法非法，即攝一切法及非法。所以者何？謂空、無相、無愿三解脫門遍能了知，即是諸法。於我見等深心繫著，即諸非法。是故菩薩修法觀時，最極微量悉無所見，于解脫法及菩提道悉皆出離得無障礙，于諸有情不起愛見大悲之想。彼無煩惱及隨煩惱。所以者何？如其了義平等入解人法俱空，無有煩惱之所積集，而能覺悟彼煩惱自性即菩提性，此菩提自性即煩惱性。如是念處諸法平等，猶如虛空。又諸菩薩修法觀時，于諸佛法而能對治，觀諸有情盡彼生智，證彼無為離無生智，于無生際無所棄捨。如是通達法觀念處，即得安住一切法念，於一切聲聞辟支佛法不起愛樂，決定安住諸佛念處常不忘失及無癡迷，乃至最後邊際法觀念處，能說無量不共境界，平等入解一切佛法，令諸有情心生歡喜，一切魔法自然知解。此說是名以法觀法念處。舍利子！諸菩薩摩訶薩于勝慧波羅蜜多，獲得如是四種念處善巧。

「云何諸菩薩菩提分善巧？菩提分法此有七種。何等為七？一者念菩提分，二者擇法菩提分，三者精進菩提分，四者樂菩提分，五者適悅菩提分，六者三摩地菩提分，七者舍菩提分

【現代漢語翻譯】現代漢語譯本：沒有『我』的意義，沒有『眾生』的意義，沒有『壽者』的意義，這被稱為『法』。什麼是非『法』呢？就是指『我見』（執著于自我的見解）、『人見』（執著於人的見解）、『眾生見』（執著于眾生的見解）、『壽者見』（執著于壽命的見解）、『常見』（認為事物永恒不變的見解）、『斷見』（認為事物會徹底斷滅的見解）、『有見』（執著于存在的見解）、『無見』（執著于不存在的見解），這些被稱為非『法』。還有，舍利子！這『法』和非『法』，實際上包含了所有的『法』和非『法』。為什麼呢？因為通過空、無相、無愿這三種解脫門，能夠全面地瞭解一切，這就是諸『法』。而對於『我見』等執著很深，這就是諸非『法』。因此，菩薩在修習『法』的觀想時，即使是最微小的量也看不到，對於解脫之『法』和菩提之道都能夠出離，獲得無障礙，對於一切有情眾生，不會生起愛戀和悲憫的執著。他們沒有煩惱和隨煩惱。為什麼呢？因為他們已經理解了『義』，平等地進入了人『法』皆空的境界，沒有煩惱的積聚，並且能夠覺悟到煩惱的自性就是菩提的自性，而菩提的自性也就是煩惱的自性。像這樣，念處諸『法』是平等的，就像虛空一樣。還有，菩薩在修習『法』的觀想時，能夠對治諸佛之『法』，觀察一切有情眾生，盡其所能地生起智慧，證得無為，遠離無生之智，在無生之際也不會捨棄任何事物。像這樣通達『法』的觀念處，就能安住於一切『法』的念頭，對於一切聲聞和辟支佛的『法』不會生起愛戀，堅定地安住于諸佛的念頭，常常不會忘記和迷惑，乃至最後邊際的『法』觀念處，能夠說出無量不共的境界，平等地理解一切佛『法』，使一切有情眾生心生歡喜，一切魔的『法』自然就能理解。這被稱為以『法』觀『法』的念處。舍利子！諸菩薩摩訶薩通過勝慧波羅蜜多，獲得了這四種念處的善巧。『什麼是菩薩的菩提分善巧呢？』菩提分『法』有七種。是哪七種呢？第一是念菩提分，第二是擇『法』菩提分，第三是精進菩提分，第四是樂菩提分，第五是適悅菩提分，第六是三摩地菩提分，第七是舍菩提分。

【English Translation】 English version: The meaning of no self, the meaning of no sentient beings, the meaning of no life span, this is called 『Dharma』. What is non-Dharma? It refers to the view of self (attachment to the idea of self), the view of person (attachment to the idea of a person), the view of sentient beings (attachment to the idea of sentient beings), the view of a life span (attachment to the idea of a life span), the view of permanence (the view that things are eternal and unchanging), the view of annihilation (the view that things will be completely destroyed), the view of existence (attachment to the idea of existence), the view of non-existence (attachment to the idea of non-existence), these are called non-Dharma. Furthermore, Shariputra! This Dharma and non-Dharma actually encompass all Dharma and non-Dharma. Why is that? Because through the three doors of liberation—emptiness, signlessness, and wishlessness—one can fully understand everything, and this is all Dharmas. However, deep attachment to views such as the view of self is non-Dharma. Therefore, when Bodhisattvas practice contemplation of Dharma, they see nothing, not even the smallest amount. They are liberated from the Dharma of liberation and the path to Bodhi, attaining no obstacles. They do not develop attachment or compassion towards any sentient beings. They have no afflictions or secondary afflictions. Why is that? Because they have understood the meaning, have equally entered the realm where both person and Dharma are empty, there is no accumulation of afflictions, and they can realize that the nature of afflictions is the nature of Bodhi, and the nature of Bodhi is the nature of afflictions. In this way, the Dharmas of the mindfulness are equal, like the void. Furthermore, when Bodhisattvas practice contemplation of Dharma, they can counteract the Dharmas of the Buddhas, observe all sentient beings, generate wisdom to the best of their ability, realize the unconditioned, and be free from the wisdom of non-arising. They do not abandon anything in the realm of non-arising. Having understood the mindfulness of Dharma in this way, they can abide in the mindfulness of all Dharmas. They do not develop attachment to the Dharmas of all Sravakas and Pratyekabuddhas. They firmly abide in the mindfulness of the Buddhas, never forgetting or being confused, and even at the final boundary of the mindfulness of Dharma, they can speak of immeasurable unique realms, equally understand all the Buddhas' Dharmas, bring joy to all sentient beings, and naturally understand all the Dharmas of Mara. This is called the mindfulness of Dharma through the contemplation of Dharma. Shariputra! The Bodhisattva Mahasattvas, through the Perfection of Great Wisdom, have attained the skillful means of these four mindfulnesses. 『What are the Bodhisattvas』 skillful means of the Bodhi factors?』 There are seven factors of Bodhi. What are the seven? First is the mindfulness Bodhi factor, second is the Dharma discrimination Bodhi factor, third is the diligence Bodhi factor, fourth is the joy Bodhi factor, fifth is the tranquility Bodhi factor, sixth is the Samadhi Bodhi factor, and seventh is the equanimity Bodhi factor.

，是名為七。云何念菩提分？謂念所悟法，觀察分別條析揀擇及與開解。又應念彼法自體相，隨順覺悟，如諸法空隨唸了知。此說是名念菩提分。云何擇法菩提分？謂於八萬四千法總聚中以智思擇、如法擇已，彼是了義即是了義，彼非了義即非了義，彼是世俗即是世俗，彼是勝義即是勝義，彼是秘密即是秘密，彼是決定即是決定，如其思擇。此說是名擇法菩提分。云何精進菩提分？謂於法思擇舍離知解，樂修禪定寂靜輕安，應當以勤勇力摧伏彼執，于菩提道樂欲不退不捨重擔。此說是名精進菩提分。云何樂菩提分？謂樂聞法音，其心清凈不生疲厭，離諸攀緣及煩惱縛，志誠渴仰乃至身毛喜豎得大法樂。此說是名樂菩提分。云何適悅菩提分？謂於三摩地離諸障礙惛掉等性，令彼身心俱獲輕安。此說是名適悅菩提分。云何三摩地菩提分？謂于等引心了諸法智安住甚深，觀諸法性悉皆平等。此說是名三摩地菩提分。云何舍菩提分？謂于憂喜分法心無所動，於世間法亦不增減，隨順聖道，于自他共無住無動及無損惱。此說是名舍菩提分。舍利子！諸菩薩摩訶薩于勝慧波羅蜜多，獲得如是七種菩提分善巧。

「云何諸菩薩聖道善巧？此有八種。何等為八？一者正見，二者正分別，三者正語，四者正業，五者正命，六者正勤

【現代漢語翻譯】現代漢語譯本：什麼是念菩提分？是指憶念所領悟的佛法，觀察、分別、條理分析、選擇以及開解。還應憶念佛法本身的體相，隨順覺悟，例如對諸法空性的隨唸了知。這被稱爲念菩提分。什麼是擇法菩提分？是指在八萬四千法門的總集中，以智慧思量選擇，如法選擇后，明白哪些是了義（究竟的意義），哪些不是了義，哪些是世俗諦（相對的真理），哪些是勝義諦（絕對的真理），哪些是秘密的教義，哪些是確定的教義，都如實地思量選擇。這被稱為擇法菩提分。什麼是精進菩提分？是指在對佛法進行思量選擇后，捨棄知解，樂於修習禪定，達到寂靜輕安的狀態，應當以勤奮勇猛的力量摧伏執著，在菩提道上樂於精進，不退縮，不捨棄重擔。這被稱為精進菩提分。什麼是樂菩提分？是指樂於聽聞佛法，內心清凈不生疲倦厭煩，遠離各種攀緣和煩惱的束縛，真心渴求，甚至身毛豎立，獲得大法喜樂。這被稱為樂菩提分。什麼是適悅菩提分？是指在三摩地（禪定）中，遠離各種障礙，如昏沉和掉舉等，使身心都獲得輕安。這被稱為適悅菩提分。什麼是三摩地菩提分？是指在等引心中，以智慧了知諸法，安住于甚深禪定，觀察諸法自性都是平等的。這被稱為三摩地菩提分。什麼是舍菩提分？是指對於憂愁和喜悅等分別之法，內心不為所動，對於世間法也不增不減，隨順聖道，對於自己、他人以及共同的事物，都無所執著、無所動搖、無所損害。這被稱為舍菩提分。舍利子（佛陀的弟子，以智慧著稱）！諸位菩薩摩訶薩（偉大的菩薩）在勝慧波羅蜜多（以智慧到達彼岸）中，獲得了這七種菩提分的善巧。什麼是菩薩的聖道善巧？有八種。是哪八種？第一是正見，第二是正分別，第三是正語，第四是正業，第五是正命，第六是正勤

【English Translation】 English version: What is mindfulness as a factor of enlightenment (念菩提分)? It refers to the recollection of the Dharma (佛法) that has been realized, observing, distinguishing, analyzing, selecting, and understanding. It also involves recollecting the intrinsic nature of the Dharma, aligning with enlightenment, such as the mindfulness of the emptiness of all phenomena. This is called mindfulness as a factor of enlightenment. What is investigation of Dharma as a factor of enlightenment (擇法菩提分)? It refers to using wisdom to contemplate and select from the totality of the eighty-four thousand Dharma teachings. After selecting according to the Dharma, one understands what is definitive (了義), what is not definitive, what is conventional truth (世俗諦), what is ultimate truth (勝義諦), what is secret teaching, and what is definite teaching, all as they truly are. This is called investigation of Dharma as a factor of enlightenment. What is effort as a factor of enlightenment (精進菩提分)? It refers to, after contemplating and selecting the Dharma, abandoning intellectual understanding, delighting in the practice of meditation, achieving a state of tranquility and ease. One should use diligent and courageous effort to overcome attachments, and on the path to enlightenment, be joyful in progress, not retreating, and not abandoning the burden. This is called effort as a factor of enlightenment. What is joy as a factor of enlightenment (樂菩提分)? It refers to delighting in hearing the Dharma, with a pure mind free from weariness and aversion, detached from all clinging and the bonds of afflictions, sincerely yearning, even to the point of goosebumps, and attaining great joy in the Dharma. This is called joy as a factor of enlightenment. What is tranquility as a factor of enlightenment (適悅菩提分)? It refers to, in samadhi (三摩地, meditative concentration), being free from all obstacles such as dullness and agitation, allowing both body and mind to attain tranquility and ease. This is called tranquility as a factor of enlightenment. What is samadhi as a factor of enlightenment (三摩地菩提分)? It refers to, in the state of meditative absorption, understanding all phenomena with wisdom, abiding in profound concentration, and observing that the nature of all phenomena is equal. This is called samadhi as a factor of enlightenment. What is equanimity as a factor of enlightenment (舍菩提分)? It refers to the mind being unmoved by the distinctions of sorrow and joy, neither increasing nor decreasing in relation to worldly phenomena, aligning with the noble path, and being without attachment, without agitation, and without harm towards oneself, others, and common matters. This is called equanimity as a factor of enlightenment. Shariputra (舍利子, a disciple of the Buddha known for his wisdom)! The Bodhisattva Mahasattvas (菩薩摩訶薩, great Bodhisattvas) have attained skillful mastery of these seven factors of enlightenment in the perfection of great wisdom (勝慧波羅蜜多). What are the skillful means of the noble path of the Bodhisattvas? There are eight. What are the eight? First is right view, second is right thought, third is right speech, fourth is right action, fifth is right livelihood, sixth is right effort.

，七者正念，八者正定，是名為八。云何正見？謂於是見超諸世間，不從我見、人見、眾生見、壽者見之所發生，亦不從常見斷見、有見無見、善不善見乃至涅槃見之所發生。是名正見。云何正分別？謂分別貪、瞋、癡等及諸煩惱，令不發起；分別戒、定、慧、解脫、解脫知見，令得安住。是名正分別。云何正語？謂于自他善友言無彼此，具足相應入平等道。是名正語。云何正業？謂于黑業報使無造作，令彼儘儘；于白業報自類和合，令善純熟。是名正業。云何正命？謂聖族弟子荷負重擔為聖道故，增長圓滿資養身命，不以雜亂欺誑惡求多求，他所得利不生悔惱，于自利養隨其所得不生喜樂。是名正命。云何正勤？謂于邪行貪瞋癡等及隨煩惱，不起勤勇；入聖諦道趣涅槃果而能隨順起大勤勇。是名正勤。云何正念？謂於是念安住正道，離諸諂曲輪迴過失，乃至見涅槃道于如是念亦當遠離，而於聖道無有迷亂。是名正念。云何正定？謂正達平等即諸法平等，安住等持于彼正達而能超越。又復菩薩安住等持，能令解脫一切有情，於前正達亦能超越。是名正定。又過現未來諸佛世尊，為諸菩薩於八聖道平等開示無盡聖道。

「舍利子！菩薩摩訶薩于聖道善巧，應當修習助道之法。云何助道？謂奢摩他及毗缽舍那，是名

【現代漢語翻譯】現代漢語譯本：七是正念，八是正定，這被稱為八正道。什麼是正見？是指這種見解超越了世俗的種種見解，不是從我見（認為存在一個永恒不變的「我」的見解）、人見（認為存在一個獨立的人的見解）、眾生見（認為存在一個獨立的眾生的見解）、壽者見（認為生命是永恒的見解）而產生的，也不是從常見（認為事物永恒不變的見解）、斷見（認為事物會徹底消失的見解）、有見（認為事物真實存在的見解）、無見（認為事物不存在的見解）、善見（認為事物是善的見解）、不善見（認為事物是不善的見解），乃至涅槃見（認為涅槃是真實存在的見解）而產生的。這稱為正見。什麼是正分別？是指分別貪、嗔、癡等以及各種煩惱，使它們不生起；分別戒、定、慧、解脫、解脫知見，使它們得以安住。這稱為正分別。什麼是正語？是指對於自己和他人善友的言語，沒有彼此的分別，完全相應地進入平等之道。這稱為正語。什麼是正業？是指對於黑業（會導致惡果的行為）的報應，不使其產生，令其完全消盡；對於白業（會導致善果的行為）的報應，使其與同類和合，令善業純熟。這稱為正業。什麼是正命？是指聖族弟子爲了聖道而承擔重擔，增長圓滿資養身命，不以雜亂、欺騙、惡求、多求的方式，對於他人所得的利益不生悔恨惱怒，對於自己所得的供養，隨其所得不生喜悅。這稱為正命。什麼是正勤？是指對於邪行（錯誤的修行方式）、貪嗔癡等以及隨煩惱，不生起勤奮勇猛；進入聖諦之道，趨向涅槃的果位，而能夠隨順生起大勤奮勇猛。這稱為正勤。什麼是正念？是指在這種正念中安住于正道，遠離各種諂媚、虛偽、輪迴的過失，乃至見到涅槃之道，對於這樣的正念也應當遠離，而對於聖道沒有迷惑錯亂。這稱為正念。什麼是正定？是指正確通達平等，即諸法平等，安住于等持（心不散亂的狀態），對於這種正確通達能夠超越。此外，菩薩安住于等持，能夠使一切有情解脫，對於之前的正確通達也能夠超越。這稱為正定。過去、現在、未來諸佛世尊，為諸菩薩平等開示八聖道，是無盡的聖道。舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）對於聖道善巧，應當修習助道之法。什麼是助道？是指奢摩他（止，通過專注使心平靜）和毗缽舍那（觀，通過觀察事物本質獲得智慧），這稱為助道。

【English Translation】 English version: The seventh is right mindfulness, and the eighth is right concentration; these are called the Eightfold Path. What is right view? It means seeing beyond all worldly views, not arising from the view of self (the view that there is a permanent and unchanging 'self'), the view of person (the view that there is an independent person), the view of sentient beings (the view that there is an independent sentient being), or the view of a life span (the view that life is eternal), nor from the views of permanence (the view that things are permanent), annihilation (the view that things completely disappear), existence (the view that things truly exist), non-existence (the view that things do not exist), good (the view that things are good), not good (the view that things are not good), or even the view of Nirvana (the view that Nirvana is truly existing). This is called right view. What is right thought? It means distinguishing between greed, hatred, delusion, and other afflictions, preventing them from arising; distinguishing between precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, enabling them to abide. This is called right thought. What is right speech? It means that in speaking with oneself and other good friends, there is no distinction of self and other, fully corresponding to entering the path of equality. This is called right speech. What is right action? It means that regarding the retribution of black karma (actions that lead to bad results), one does not create it, causing it to completely cease; regarding the retribution of white karma (actions that lead to good results), one causes it to combine with its own kind, making good karma mature. This is called right action. What is right livelihood? It means that disciples of the noble lineage bear heavy burdens for the sake of the noble path, increasing and perfecting the nourishment of their lives, not through chaotic, deceitful, evil, or excessive seeking, not feeling regret or anger at the benefits others receive, and not feeling joy at the offerings they receive, but accepting them as they come. This is called right livelihood. What is right effort? It means that regarding wrong practices, greed, hatred, delusion, and other secondary afflictions, one does not generate diligent effort; entering the path of the noble truths, moving towards the fruit of Nirvana, one is able to generate great diligent effort. This is called right effort. What is right mindfulness? It means that in this right mindfulness, one abides in the right path, away from all flattery, hypocrisy, and the faults of samsara, and even upon seeing the path to Nirvana, one should also distance oneself from such mindfulness, and not be confused or misled regarding the noble path. This is called right mindfulness. What is right concentration? It means correctly understanding equality, that is, the equality of all dharmas, abiding in samadhi (a state of undistracted mind), and being able to transcend this correct understanding. Furthermore, a Bodhisattva abiding in samadhi is able to liberate all sentient beings, and is also able to transcend the previous correct understanding. This is called right concentration. The Buddhas of the past, present, and future, for all Bodhisattvas, equally reveal the Eightfold Path, which is the endless noble path. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Bodhisattva Mahasattvas (great Bodhisattvas) who are skilled in the noble path should cultivate the practices that aid the path. What are the practices that aid the path? They are Samatha (calm abiding, calming the mind through concentration) and Vipassana (insight, gaining wisdom through observing the true nature of things), these are called the practices that aid the path.

助道。云何奢摩他？謂令心淡泊寂靜、極靜至極寂靜，攝護諸根不動不搖無有高下，口唯慎密亦無諂詐，心一境性，遠離憒鬧及諸險難，樂處空閑。于其身命清凈調適，威儀道行而常謹密，乃至具足資養知時知分及知數量。設聞誹謗亦應安忍，轉復深心常樂宴坐。是故定分作意于慈悲喜捨，以方便無礙安住修觀，從初禪定乃至第八禪定。于奢摩他，應先修習。我說於此復有無量奢摩他行，於是行中亦當隨順，是名奢摩他。云何毗缽舍那？謂于智慧分觀諸法空，無有我人眾生壽者，觀彼五蘊猶如幻化，觀十八界即法界性，觀十二處如空聚落，觀眼等根隨境別轉，觀諸緣起不相違背，觀眾生見畢竟遠離。又復觀因必招果報，觀果如現前證得，觀諸正達轉復超越。又毗缽舍那者，謂于諸法如空所見，無相、無愿而無別異。觀無有因、無起滅處，見無所得得無所觀。于無所觀更復諦察觀無所觀，知能觀者亦復如是，如是觀者即如實觀，于如實觀而能獲得真實善巧毗缽舍那。是諸菩薩於此行中而無墮落，于諸善根亦無住著。舍利子！是為菩薩摩訶薩于勝慧波羅蜜多獲得如是助道之法。

「又諸菩薩于正道善巧有四種相。何等為四？一者未生罪業諸不善法欲令不起，二者已生罪業諸不善法欲令除斷，三者未生善法欲令發起，

【現代漢語翻譯】現代漢語譯本如何助益修行？什麼是奢摩他（止）？是指使內心淡泊寧靜，達到極度的寂靜，收攝保護諸根，使其不動搖、不散亂，沒有高低之分。口語謹慎，沒有諂媚虛偽，心專注於一境，遠離喧鬧和各種危險，喜歡處在空閑之處。對於身體和生命，保持清凈調和，行為舉止常保謹慎，乃至具足資養，知道何時、何分、何量。即使聽到誹謗，也應安忍，轉而更加深入地喜歡禪坐。因此，在禪定中，專注于慈、悲、喜、舍四無量心，以方便無礙地安住于修觀，從初禪定直到第八禪定。對於奢摩他，應當先修習。我說，在此還有無量奢摩他行，在這些修行中也應當隨順，這稱為奢摩他。什麼是毗缽舍那（觀）？是指在智慧方面觀察諸法皆空，沒有我、人、眾生、壽者（四相），觀察五蘊（色、受、想、行、識）猶如幻化，觀察十八界（六根、六塵、六識）即是法界的本性，觀察十二處（六根、六塵）如同空曠的村落，觀察眼等諸根隨著境界而各自轉變，觀察諸緣起不相互違背，觀察眾生的見解最終遠離。又觀察因必定招致果報，觀察果如同現前證得，觀察諸正見轉而更加超越。又毗缽舍那，是指對於諸法，如同所見的空性，無相、無愿而沒有差別。觀察沒有原因、沒有生滅之處，見到無所得，得到無所觀。對於無所觀，更進一步仔細觀察，知道能觀者也是如此。這樣觀察就是如實觀察，在如實觀察中能夠獲得真實善巧的毗缽舍那。這些菩薩在這種修行中不會墮落，對於諸善根也不會執著。舍利子（佛陀十大弟子之一，以智慧著稱）！這就是菩薩摩訶薩（大菩薩）在勝慧波羅蜜多（般若波羅蜜多，到達智慧彼岸）中獲得的助道之法。又，諸菩薩在正道上善巧有四種相。哪四種？第一，對於未生的罪業和不善法，想要使其不生起；第二，對於已生的罪業和不善法，想要使其斷除；第三，對於未生的善法，想要使其生起；

【English Translation】 English version How does one aid the path? What is Śamatha (calm abiding)? It means to make the mind tranquil and serene, reaching the utmost stillness, gathering and protecting the senses, making them unmoving, unwavering, and without distinction of high or low. Speech is cautious, without flattery or deceit, the mind is focused on one object, away from noise and all dangers, delighting in secluded places. Regarding the body and life, maintaining purity and harmony, conduct is always careful, even to the point of having sufficient resources, knowing when, what portion, and how much. Even if one hears slander, one should be patient, and turn to a deeper love of meditation. Therefore, in meditation, focus on loving-kindness, compassion, joy, and equanimity, dwelling in unobstructed contemplation with skillful means, from the first dhyāna (meditative absorption) to the eighth dhyāna. For Śamatha, one should first practice. I say, there are also countless Śamatha practices, and in these practices one should also follow, this is called Śamatha. What is Vipaśyanā (insight)? It means in terms of wisdom, observing that all dharmas (phenomena) are empty, without self, person, sentient being, or life span (the four marks of self). Observing the five skandhas (form, feeling, perception, mental formations, consciousness) as illusory, observing the eighteen dhātus (six sense organs, six sense objects, six consciousnesses) as the nature of the dharma realm, observing the twelve āyatanas (six sense organs, six sense objects) as empty villages, observing the sense organs such as the eyes changing according to their respective objects, observing that the arising of conditions does not contradict each other, observing that the views of sentient beings are ultimately far removed. Furthermore, observing that causes inevitably bring about results, observing results as if they are directly attained, observing that correct understanding transcends even further. Moreover, Vipaśyanā means that regarding all dharmas, as seen in emptiness, without characteristics, without wishes, and without difference. Observing that there is no cause, no place of arising or ceasing, seeing that there is nothing to be attained, attaining nothing to be observed. Regarding nothing to be observed, further carefully observing, knowing that the observer is also like this. Observing in this way is observing truthfully, and in truthful observation one can obtain true skillful Vipaśyanā. These Bodhisattvas do not fall in this practice, and they do not cling to any good roots. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the aiding path that Bodhisattva Mahāsattvas (great Bodhisattvas) obtain in the Prajñāpāramitā (perfection of wisdom, reaching the other shore of wisdom). Furthermore, Bodhisattvas are skillful in the right path in four ways. What are the four? First, regarding unarisen sinful actions and unwholesome dharmas, they wish to prevent them from arising; second, regarding arisen sinful actions and unwholesome dharmas, they wish to eliminate them; third, regarding unarisen wholesome dharmas, they wish to bring them forth;

四者已生善法欲令久住無所損壞。修諸觀行使無忘失，發精進心攝受正愿。向來所說諸不善法欲令不起，深心作意悉是增語；發精進心攝受正愿，深心觀察亦復增語。所以者何？謂法無合集、深心解脫，是名善法。云何名不善法？謂于戒定慧有所對治。云何于戒對治？謂于戒名字及所作法毀犯墮落。云何于定對治？謂於三摩地蘊起散亂心破壞聖行。云何于慧對治？謂于所有法數數起見作諸礙解，于勝慧蘊有所趣向損壞無見，是名于戒定慧有所對治。向來所說已生罪業諸不善法，如是行相深心作意欲令除斷，發精進心攝受正愿。此不善法以心覆護不應開示，一切善法心常集行。于所對治貪瞋癡等，悉應了知因攀緣生，以不凈觀對除貪慾，以慈悲觀對除瞋恚，以緣生觀對除癡闇，凈諸煩惱斯為解脫。又復所有不應普斷，於一切法而生觀察。此說是名初二正斷。又如是說，未生善法欲令發起，發精進心攝受正愿。此有無量。所以者何？謂諸菩薩植諸善本，精進樂欲攝受勝行，如是積集無量善法。此說是名第三正斷。又正斷者，已生善法欲令久住無所損壞使無忘失，發精進心攝受正愿。若以此善根迴向菩提，則是增語。所以者何？無有菩提可迴向故，於此善根則無破壞。何以故？如其發心不出三界故。若出三界，於此善根即應

【現代漢語翻譯】現代漢語譯本四者，對於已經產生的善法，希望它們能夠長久存在，不被損壞。修習各種觀行，使之不被遺忘，發起精進心，攝受正確的願望。對於之前所說的那些不善法，希望它們不再產生，以深切的心意去專注，這都是增語（重複強調）。發起精進心，攝受正確的願望，以深切的心去觀察，這也是增語。為什麼這麼說呢？因為法沒有聚合，深心是解脫的，這叫做善法。什麼叫做不善法呢？就是對於戒、定、慧有所對治的。什麼叫做對於戒的對治呢？就是對於戒的名字以及所作的法，毀犯墮落。什麼叫做對於定的對治呢？就是對於三摩地（專注）的蘊，生起散亂心，破壞聖行。什麼叫做對於慧的對治呢？就是對於所有法，屢次生起見解，產生各種障礙性的理解，對於殊勝的智慧蘊有所趨向，損壞無見（無所執著的見解），這叫做對於戒、定、慧有所對治。之前所說的已經產生的罪業，那些不善法，像這樣以深切的心意去專注，希望它們被斷除，發起精進心，攝受正確的願望。這些不善法，用心覆蓋保護，不應該展示出來，一切善法，心要常常集聚修行。對於所對治的貪、嗔、癡等，都應該了知它們是因攀緣而生，用不凈觀來對治貪慾，用慈悲觀來對治嗔恚，用緣生觀來對治癡暗，凈化各種煩惱，這就是解脫。還有一些不應該全部斷除，對於一切法要生起觀察。這叫做最初的兩種正斷。又像這樣說，對於未產生的善法，希望它們能夠發起，發起精進心，攝受正確的願望。這有無量。為什麼這麼說呢？因為諸菩薩種植各種善的根本，精進喜樂，攝受殊勝的修行，像這樣積累無量的善法。這叫做第三種正斷。又正斷是指，對於已經產生的善法，希望它們能夠長久存在，不被損壞，使之不被遺忘，發起精進心，攝受正確的願望。如果用這個善根迴向菩提（覺悟），那就是增語。為什麼這麼說呢？因為沒有菩提可以迴向，對於這個善根也就沒有破壞。為什麼呢？如果發心沒有超出三界（欲界、色界、無色界），那麼這個善根就不會被破壞。如果超出三界，那麼對於這個善根就應該

【English Translation】 English version The fourth is, for good dharmas that have already arisen, wishing them to abide long without being damaged. Cultivating various contemplations, so that they are not forgotten, generating diligence, and embracing correct aspirations. For those unwholesome dharmas mentioned earlier, wishing that they do not arise, focusing with deep intention, these are all 'additions' (emphasizing). Generating diligence, embracing correct aspirations, observing with deep intention, this is also an 'addition'. Why is this so? Because dharmas have no aggregation, and the deep mind is liberated, this is called good dharma. What is called unwholesome dharma? It is what is counter to precepts, concentration, and wisdom. What is counter to precepts? It is violating and falling away from the name of precepts and the practices performed. What is counter to concentration? It is generating a scattered mind within the aggregates of samadhi (concentration), destroying the holy conduct. What is counter to wisdom? It is repeatedly generating views about all dharmas, creating various obstructive understandings, having an inclination towards the superior aggregates of wisdom, damaging the non-view (view without attachment), this is called being counter to precepts, concentration, and wisdom. The previously mentioned sins that have already arisen, those unwholesome dharmas, like this, focusing with deep intention, wishing them to be eliminated, generating diligence, and embracing correct aspirations. These unwholesome dharmas, should be covered and protected by the mind, not to be shown, all good dharmas, the mind should always gather and practice. For the greed, hatred, and delusion that are to be countered, one should understand that they arise from clinging, using the contemplation of impurity to counter greed, using the contemplation of loving-kindness to counter hatred, using the contemplation of dependent origination to counter delusion, purifying all afflictions, this is liberation. There are also some that should not be completely eliminated, one should observe all dharmas. This is called the first two correct eliminations. It is also said like this, for good dharmas that have not yet arisen, wishing them to arise, generating diligence, and embracing correct aspirations. This is immeasurable. Why is this so? Because all Bodhisattvas plant the roots of good, diligently rejoice, and embrace superior practices, accumulating immeasurable good dharmas in this way. This is called the third correct elimination. Furthermore, correct elimination refers to, for good dharmas that have already arisen, wishing them to abide long without being damaged, so that they are not forgotten, generating diligence, and embracing correct aspirations. If one dedicates this root of good to Bodhi (enlightenment), then it is an 'addition'. Why is this so? Because there is no Bodhi to dedicate to, and therefore there is no destruction of this root of good. Why? If the mind does not go beyond the three realms (desire realm, form realm, formless realm), then this root of good will not be destroyed. If it goes beyond the three realms, then for this root of good, one should

儘儘。所以者何？如其發心出三界故，若不出三界而能迴向一切智智，於此善根則無有盡。此說是名第四正斷。舍利子！是為菩薩摩訶薩于勝慧波羅蜜多之行獲得四種正道善巧。

「複次，諸菩薩于正道善巧有五種相。何等為五？一者信根，二者精進根，三者念根，四者三摩地根，五者勝慧根。云何信根？信有四法。何等為四？謂起正見，信有世間及輪迴行，獲彼業報而為對治。由彼命根不造罪業，信菩薩行如彼修行，資身之具不生樂著，于甚深勝義及諸了義發生正解。于有情行，信一切法空無相相，于諸見造作不樂信解。于諸佛法力無畏等，聞已離諸愛著。及余言說彼諸佛法，悉皆積集。此說是名信根。云何精進根？謂信是法發起精進，此說是名精進根。由此精進積集諸法，于其念根無所破壞，是名念根。由此念根無所破壞，而於諸法三摩地根唯一境性，是名三摩地根。由此三摩地根唯一境性，以彼慧根觀察諸法而能了知，是名慧根。如是於此五根積集系屬，即得圓滿一切佛法至授記地。譬如外五神通不受胎藏，乃至獲得出離男女等根，如諸佛世尊及諸菩薩於此五根而得成就。此說是名菩薩摩訶薩于勝慧波羅蜜多獲得五種正道善巧。

「舍利子！又菩薩正道有五種相。何等為五？一者信力，二者精進力

【現代漢語翻譯】現代漢語譯本儘儘。這是為什麼呢？因為他們發心要出離三界，如果不出離三界而能將善根迴向一切智智，那麼這種善根就不會有窮盡。這被稱為第四種正斷。舍利子！這就是菩薩摩訶薩在勝慧波羅蜜多的修行中所獲得的四種正道善巧。

『再者，諸菩薩在正道善巧方面有五種特徵。哪五種呢？第一是信根，第二是精進根，第三是念根，第四是三摩地根，第五是勝慧根。什麼是信根呢？信有四種法。哪四種呢？就是生起正見，相信有世間和輪迴的執行，獲得相應的業報並以此作為對治。由於這種信念，他們不造惡業，相信菩薩的修行就像他們所做的那樣，對於維持生活的必需品不產生貪戀，對於甚深的勝義和諸了義產生正確的理解。對於有情眾生的行為，相信一切法都是空無自性的，對於各種見解和造作不樂於信解。對於諸佛的法力、無畏等，聽聞后能遠離各種愛著。以及其他關於佛法的言說，都能夠積累。這被稱為信根。什麼是精進根呢？就是相信這些法而發起精進，這被稱為精進根。通過這種精進積累各種法，對於念根不會有所破壞，這被稱爲念根。由於念根沒有被破壞，對於諸法，三摩地根能夠保持唯一境性，這被稱為三摩地根。由於三摩地根保持唯一境性，通過慧根觀察諸法而能夠了知，這被稱為慧根。像這樣，對於這五根的積累和系屬，就能圓滿一切佛法，直至獲得授記。譬如外道五神通不受胎藏，乃至獲得出離男女等根，就像諸佛世尊和諸菩薩通過這五根而獲得成就。這被稱為菩薩摩訶薩在勝慧波羅蜜多中所獲得的五種正道善巧。

『舍利子！菩薩的正道還有五種特徵。哪五種呢？第一是信力，第二是精進力

【English Translation】 English version Exhausted, exhausted. Why is that? Because they have resolved to leave the three realms. If they do not leave the three realms but can dedicate their roots of good to all-knowing wisdom, then these roots of good will not be exhausted. This is called the fourth right exertion. Shariputra! These are the four kinds of skillful means of the right path that Bodhisattva Mahasattvas obtain in the practice of the Perfection of Supreme Wisdom.

'Furthermore, Bodhisattvas have five characteristics in the skillful means of the right path. What are the five? First is the root of faith, second is the root of diligence, third is the root of mindfulness, fourth is the root of samadhi, and fifth is the root of supreme wisdom. What is the root of faith? Faith has four aspects. What are the four? They are: arising right view, believing in the existence of the world and the cycle of rebirth, obtaining the corresponding karmic retribution and using it as a remedy. Because of this belief, they do not create evil karma, they believe that the practice of Bodhisattvas is like what they do, they do not develop attachment to the necessities of life, and they develop a correct understanding of the profound ultimate meaning and all the definitive meanings. Regarding the actions of sentient beings, they believe that all dharmas are empty and without self-nature, and they do not like to believe in various views and fabrications. Regarding the power and fearlessness of the Buddhas, after hearing about them, they can be free from all attachments. And all other discourses about the Buddhadharma, they can accumulate. This is called the root of faith. What is the root of diligence? It is to believe in these dharmas and initiate diligence, this is called the root of diligence. Through this diligence, accumulating various dharmas, the root of mindfulness will not be destroyed, this is called the root of mindfulness. Because the root of mindfulness is not destroyed, for all dharmas, the root of samadhi can maintain a single focus, this is called the root of samadhi. Because the root of samadhi maintains a single focus, through the root of wisdom, observing all dharmas, one can understand, this is called the root of wisdom. In this way, through the accumulation and connection of these five roots, one can perfect all the Buddhadharma, until one receives the prediction of Buddhahood. For example, the five supernatural powers of non-Buddhists do not require rebirth, and they even obtain liberation from the roots of male and female, just like the Buddhas and Bodhisattvas who achieve through these five roots. This is called the five kinds of skillful means of the right path that Bodhisattva Mahasattvas obtain in the Perfection of Supreme Wisdom.'

'Shariputra! The right path of Bodhisattvas also has five characteristics. What are the five? First is the power of faith, second is the power of diligence,

，三者念力，四者三摩地力，五者勝慧力。云何信力？謂於法信解。設魔波旬化作佛身而來親近為說別法，以信力故，於此正法一塵沙數莫能破壞，以智伺察悉為除斷。又魔所說此非佛法，於四大種及諸業報顛倒積集。而諸菩薩以信解力，深心伺察皆不信受，此說是名菩薩信力。云何菩薩精進力？謂能發起勇猛精進入解善法，在在處處得堅固力，若天若人彼所有力，乃至菩薩所住之處無能傾動，是名菩薩精進力。云何菩薩念力？謂於法念處其心安住，彼彼煩惱不能嬈亂，以念力故破諸煩惱，而復得此清凈正念，是名菩薩念力。云何菩薩三摩地力？謂獨處閑靜離諸憒鬧，一切語言音聲悉皆遠離，無有攀緣對治，名最初禪定。于善尋伺得無障礙，名第二禪定。于喜樂行得無障礙，名第三禪定。于攝受正法化度有情得無棄捨無有障礙，名第四禪定。於四禪行彼對治法不能破壞，于彼定處亦不遠離，於三摩地不生愛著，是名菩薩三摩地力。云何菩薩勝慧力？謂于剎那而能了知世出世法，于如是智無能破壞，一切工巧乃至世間種種技藝，若近若遠難作能作。而諸菩薩現前獲得出世間法，謂智慧高顯勝諸世間，一切天人阿修羅等無能破壞，是名菩薩勝慧力。舍利子！菩薩摩訶薩于勝慧波羅蜜多獲得如是五種正道善巧。

佛說

【現代漢語翻譯】現代漢語譯本：

『三者是念力，四者是三摩地力，五者是勝慧力。』什麼是信力？是指對於佛法的信解。假設魔王波旬化作佛身前來接近，並宣說其他的法，因為有信力的緣故，對於這正法，即使一粒微塵也無法破壞，以智慧觀察，全部都能去除斷絕。而且魔王所說的並非佛法，而是關於四大種和各種業報的顛倒積聚。而各位菩薩以信解的力量，深入觀察，都不信受，這被稱為菩薩的信力。什麼是菩薩的精進力？是指能夠發起勇猛精進，進入理解善法，在任何地方都能獲得堅固的力量，無論是天人還是其他力量，乃至菩薩所住之處都無法動搖，這被稱為菩薩的精進力。什麼是菩薩的念力？是指對於佛法的念處，內心安住，各種煩惱都不能擾亂，因為有念力的緣故，破除各種煩惱，並且能夠獲得清凈的正念，這被稱為菩薩的念力。什麼是菩薩的三摩地力？是指獨自處於閑靜之處，遠離各種喧鬧，一切語言聲音都完全遠離，沒有攀緣和對治，這稱為最初的禪定。對於善的尋伺沒有障礙，稱為第二禪定。對於喜樂的修行沒有障礙，稱為第三禪定。對於攝受正法，教化有情眾生，沒有捨棄和障礙，稱為第四禪定。在四禪的修行中，那些對治法不能破壞，在禪定之處也不遠離，對於三摩地不產生愛著，這被稱為菩薩的三摩地力。什麼是菩薩的勝慧力？是指在剎那間就能了知世間和出世間的法，對於這樣的智慧，沒有任何力量可以破壞，一切工巧乃至世間各種技藝，無論是近是遠，難以做到的都能做到。而各位菩薩當下獲得出世間的法，即智慧高顯，勝過世間一切，一切天人阿修羅等都無法破壞，這被稱為菩薩的勝慧力。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在勝慧波羅蜜多（prajñāpāramitā，般若波羅蜜多，智慧到彼岸）中獲得如此五種正道善巧。

佛說。 English version:

'The third is the power of mindfulness, the fourth is the power of samadhi, and the fifth is the power of superior wisdom.' What is the power of faith? It refers to the faith and understanding of the Dharma. Suppose Mara Papiyas (魔波旬, the king of demons) transforms into the Buddha's body and comes to approach, preaching other teachings. Because of the power of faith, not even a speck of dust can destroy this true Dharma. Through wise observation, all can be removed and cut off. Moreover, what Mara says is not the Buddha's Dharma, but a distorted accumulation of the four great elements and various karmic retributions. However, the Bodhisattvas, with the power of faith and understanding, deeply observe and do not accept it. This is called the Bodhisattva's power of faith. What is the Bodhisattva's power of diligence? It refers to the ability to arouse courageous diligence, enter into the understanding of good Dharma, and obtain firm strength in all places. Whether it is the power of gods or humans, even the place where the Bodhisattva resides cannot be shaken. This is called the Bodhisattva's power of diligence. What is the Bodhisattva's power of mindfulness? It refers to the mind dwelling in the mindfulness of the Dharma, where various afflictions cannot disturb it. Because of the power of mindfulness, all afflictions are broken, and pure right mindfulness is obtained. This is called the Bodhisattva's power of mindfulness. What is the Bodhisattva's power of samadhi? It refers to being alone in a quiet place, away from all disturbances, completely separated from all languages and sounds, without clinging or counteracting. This is called the initial dhyana (禪定, meditative absorption). There is no obstacle to good investigation, which is called the second dhyana. There is no obstacle to the practice of joy and happiness, which is called the third dhyana. There is no abandonment or obstacle to embracing the true Dharma and transforming sentient beings, which is called the fourth dhyana. In the practice of the four dhyanas, those counteracting methods cannot destroy it, and one does not depart from the place of dhyana. One does not develop attachment to samadhi. This is called the Bodhisattva's power of samadhi. What is the Bodhisattva's power of superior wisdom? It refers to the ability to understand both worldly and transcendental Dharma in an instant. No power can destroy such wisdom. All crafts and various worldly skills, whether near or far, difficult to do or easy to do, can be accomplished. The Bodhisattvas immediately obtain transcendental Dharma, that is, wisdom that is high and superior to all in the world. No gods, humans, or asuras can destroy it. This is called the Bodhisattva's power of superior wisdom. Shariputra (舍利子)! The Bodhisattva-mahāsattva (菩薩摩訶薩) obtains these five skillful means of the right path in the prajñāpāramitā (勝慧波羅蜜多).

Thus spoke the Buddha.

【English Translation】 'The third is the power of mindfulness, the fourth is the power of samadhi, and the fifth is the power of superior wisdom.' What is the power of faith? It refers to the faith and understanding of the Dharma. Suppose Mara Papiyas (魔波旬, the king of demons) transforms into the Buddha's body and comes to approach, preaching other teachings. Because of the power of faith, not even a speck of dust can destroy this true Dharma. Through wise observation, all can be removed and cut off. Moreover, what Mara says is not the Buddha's Dharma, but a distorted accumulation of the four great elements and various karmic retributions. However, the Bodhisattvas, with the power of faith and understanding, deeply observe and do not accept it. This is called the Bodhisattva's power of faith. What is the Bodhisattva's power of diligence? It refers to the ability to arouse courageous diligence, enter into the understanding of good Dharma, and obtain firm strength in all places. Whether it is the power of gods or humans, even the place where the Bodhisattva resides cannot be shaken. This is called the Bodhisattva's power of diligence. What is the Bodhisattva's power of mindfulness? It refers to the mind dwelling in the mindfulness of the Dharma, where various afflictions cannot disturb it. Because of the power of mindfulness, all afflictions are broken, and pure right mindfulness is obtained. This is called the Bodhisattva's power of mindfulness. What is the Bodhisattva's power of samadhi? It refers to being alone in a quiet place, away from all disturbances, completely separated from all languages and sounds, without clinging or counteracting. This is called the initial dhyana (禪定, meditative absorption). There is no obstacle to good investigation, which is called the second dhyana. There is no obstacle to the practice of joy and happiness, which is called the third dhyana. There is no abandonment or obstacle to embracing the true Dharma and transforming sentient beings, which is called the fourth dhyana. In the practice of the four dhyanas, those counteracting methods cannot destroy it, and one does not depart from the place of dhyana. One does not develop attachment to samadhi. This is called the Bodhisattva's power of samadhi. What is the Bodhisattva's power of superior wisdom? It refers to the ability to understand both worldly and transcendental Dharma in an instant. No power can destroy such wisdom. All crafts and various worldly skills, whether near or far, difficult to do or easy to do, can be accomplished. The Bodhisattvas immediately obtain transcendental Dharma, that is, wisdom that is high and superior to all in the world. No gods, humans, or asuras can destroy it. This is called the Bodhisattva's power of superior wisdom. Shariputra (舍利子)! The Bodhisattva-mahāsattva (菩薩摩訶薩) obtains these five skillful means of the right path in the prajñāpāramitā (勝慧波羅蜜多). Thus spoke the Buddha.

大乘菩薩藏正法經卷第三十七大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第三十八

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之六

「複次舍利子！略說菩薩一種聖道，謂是菩薩于阿耨多羅三藐三菩提單己無二，以自勇猛大精進力深心攝受，不藉他緣及他開示，而自成辦極大力用，能被如是堅固甲冑。而諸有情難得能得，諸新發意住菩薩乘未得今得。又復一切難施能施，持戒、忍辱、精進、禪定、勝慧亦復如是。又于波羅蜜多無能建立者，而是菩薩于諸波羅蜜多悉能建立。以要言之，乃至廣大覺悟種諸善根無能及者，於是法行單己無二，詣菩提場坐金剛座摧伏魔力，一剎那頃勝慧相應，于阿耨多羅三藐三菩提果決定平等無復退轉。舍利子！是名菩薩摩訶薩于勝慧波羅蜜多獲得菩薩聖道善巧。

「云何菩薩緣生善巧？謂此菩薩于晝夜中獨處宴坐發善尋伺，蘊由何起？當由何力？謂由如是不如理作意發生無明，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，生緣老死憂悲苦惱及隨煩惱方便集起。又復由如是法無體、無作及無主宰，

【現代漢語翻譯】現代漢語譯本佛陀對舍利子說：『再者，舍利子，簡略地說，菩薩有一種殊勝的修行之道，那就是菩薩對於阿耨多羅三藐三菩提（無上正等正覺）的追求是堅定不移、獨一無二的。他們憑藉自身勇猛精進的力量，以深切的願心攝受，不依賴其他因緣或他人的開示，而是自己成就極大的力量，能夠披上如此堅固的鎧甲。這樣的境界，對於許多有情眾生來說難以獲得，而那些新發心、安住于菩薩乘的修行者，現在能夠得到。此外，一切難以佈施的，他們都能佈施；持戒、忍辱、精進、禪定、勝慧（般若智慧）也是如此。對於波羅蜜多（到達彼岸的修行方法），沒有人能夠建立，而這位菩薩卻能建立一切波羅蜜多。總而言之，乃至廣大覺悟，種下各種善根，沒有人能夠比得上。在這樣的修行中，他們堅定不移、獨一無二，前往菩提道場，坐在金剛座上，摧伏魔力。在一剎那間，與勝慧（般若智慧）相應，對於阿耨多羅三藐三菩提（無上正等正覺）的果位，決定平等，不再退轉。舍利子，這被稱為菩薩摩訶薩（大菩薩）在勝慧波羅蜜多（般若智慧的圓滿）中獲得的菩薩殊勝修行之道的善巧。』『菩薩如何善巧地理解緣起呢？』佛陀說，『這位菩薩在白天或夜晚獨自靜坐時，會發起善的尋伺，思考：『蘊（五蘊，即色、受、想、行、識）是如何產生的？是由什麼力量產生的？』他們會認識到，這是由於不如理的作意而產生無明（對真理的無知），無明緣行（由無明產生的行為），行緣識（由行為產生的意識），識緣名色（由意識產生的精神和物質），名色緣六入（由精神和物質產生的六根），六入緣觸（由六根產生的接觸），觸緣受（由接觸產生的感受），受緣愛（由感受產生的愛慾），愛緣取（由愛慾產生的執取），取緣有（由執取產生的存在），有緣生（由存在產生的出生），生緣老死憂悲苦惱以及隨煩惱的方便集起。此外，他們還認識到，這些法（現象）是無自性、無作者、無主宰的。』

【English Translation】 English version The Buddha said to Shariputra, 'Furthermore, Shariputra, to speak briefly, there is one kind of holy path for Bodhisattvas, which is that the Bodhisattva's pursuit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is firm and unique. They rely on their own courageous and diligent efforts, deeply embracing it with their profound aspiration, not depending on other conditions or the guidance of others, but achieving great power by themselves, capable of donning such firm armor. Such a state is difficult for many sentient beings to attain, but those who have newly aspired and dwell in the Bodhisattva path are now able to attain it. Moreover, they are able to give what is difficult to give, and the same is true for upholding precepts, patience, diligence, meditation, and supreme wisdom (prajna). No one can establish the Paramitas (perfections of practice), but this Bodhisattva is able to establish all Paramitas. In short, even in the vast awakening, planting various roots of goodness, no one can compare. In such practice, they are firm and unique, going to the Bodhi field, sitting on the Vajra seat, subduing the power of demons. In an instant, they are in accordance with supreme wisdom (prajna), and regarding the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they are determined, equal, and no longer regress. Shariputra, this is called the Bodhisattva Mahasattva (Great Bodhisattva) attaining the skillful means of the Bodhisattva's holy path in the supreme wisdom Paramita (perfection of prajna).' 'How does a Bodhisattva skillfully understand dependent origination?' The Buddha said, 'This Bodhisattva, when sitting alone in meditation during the day or night, will initiate good inquiry, contemplating: 'How do the skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) arise? By what power do they arise?' They will realize that it is due to irrational attention that ignorance (lack of knowledge of the truth) arises, ignorance conditions volitional activities, volitional activities condition consciousness, consciousness conditions name and form (mind and matter), name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions old age, death, sorrow, lamentation, pain, distress, and the arising of various defilements. Furthermore, they realize that these dharmas (phenomena) are without self-nature, without an agent, and without a master.'

謂善因、惡因、無記因一切緣生。又諸有情各有份量，謂根因、增上根因、業因、果因、有無邊際究竟等因，一切集生而皆了知。此說是名緣生善巧。又復蘊滅，當云何滅？謂不如理作意滅則無明滅，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，生滅則老死憂悲苦惱滅，而於此中得如是智。又緣生善巧者，謂一切法系屬因緣之所和合，即能加持無我、無人、無眾生、無壽者，于如是等得無計度。而諸菩薩於此緣生，復能建立一切佛法及菩提相，于有盡滅應妙觀察，于無盡滅攝化有情。舍利子！菩薩摩訶薩于勝慧波羅蜜多。獲得如是緣生善巧。

「云何菩薩一切法善巧？一切法者，謂有為、無為。而諸菩薩于有為、無為善巧，應如是知。有為善巧者，謂身語意所有善行，觀察有為菩提向一切智，是名有為善巧。又有為善巧者，謂積集佈施、持戒、忍辱、精進、禪定五種波羅蜜多；若復于勝慧波羅蜜多得無為智，於五波羅蜜多亦無棄捨，善求一切波羅蜜多，信解無漏菩提向一切智，是名無為善巧。又有為善巧者，謂于有情行四攝事無所對遣，雖復攝受有情而實攝受、無我無人；于攝事善巧亦無所取，信解無為菩提向

一切智，是名無為善巧。又復有為善巧者，謂斷諸行相續繫縛，即斷輪迴及煩惱縛，于菩提相有所任持相續繫縛微細方分而不集行，此說是名有為善巧。若復于空、無相、無愿，以智伺察善解諸法因緣，修菩提行而不取證無為，是名無為善巧。又復雖行三界而不為三界煩惱之所繫著，是名有為善巧。若以智了知出離三界，而不離三界亦無墮落，是名無為善巧。若說一切法善巧，即一切智悉是增語。若於一切智通達圓滿無所損減，說此勝慧善巧，是即名為一切法善巧。舍利子！諸菩薩摩訶薩安住勝慧波羅蜜多行時，于勝慧分獲得如是十種善巧。」

佛告舍利子：「云何勝慧？云何波羅蜜多？勝慧者，謂觀察了知善不善法，是名勝慧。分別無量如實法門，是名勝慧。通達諸見得無礙法，是名勝慧。安住一切正愿而實舍諸愿求，是名勝慧。離諸熱惱而得輕安，是名勝慧。斷諸攀緣得大法樂，是名勝慧。隨義觀察，是名勝慧。得住一切菩提分法，是名勝慧。于相無相如實了知，是名勝慧。以智照解諸法體性，是名勝慧。超諸險難獲無障礙，是名勝慧。攝受正達，是名勝慧。于諸善法使得清凈，是名勝慧。斷煩惱習，是名勝慧。由先修證一切善法，是名勝慧。于自然生等而起覺悟引導遠離，是名勝慧。不著三界，是名勝慧

【現代漢語翻譯】現代漢語譯本：「一切智（sarvajna，指佛陀所具有的遍知一切的智慧），被稱為無為善巧。又有有為善巧，是指斷除諸行（samskara，指一切有為法）的相續繫縛，也就是斷除輪迴和煩惱的束縛，對於菩提（bodhi，指覺悟）的相有所任持，相續繫縛微細的部分，但不執著于修行，這被稱為有為善巧。如果對於空（sunyata，指空性）、無相（animitta，指無相狀）、無愿（apranihita，指無所求），以智慧觀察，善解諸法因緣，修菩提行而不取證無為，這被稱為無為善巧。又，雖然在三界（trayo dhatavah，指欲界、色界、無色界）中修行，但不被三界的煩惱所束縛，這被稱為有為善巧。如果以智慧了知出離三界，但不離三界，也沒有墮落，這被稱為無為善巧。如果說一切法善巧，那麼一切智都是增語（指重複或強調的說法）。如果對於一切智通達圓滿，沒有絲毫損減，說這種殊勝的智慧善巧，這就是被稱為一切法善巧。舍利子（Sariputra，佛陀的十大弟子之一）！諸菩薩摩訶薩（bodhisattva-mahasattva，指大菩薩）安住于勝慧波羅蜜多（prajnaparamita，指般若波羅蜜多，即智慧的圓滿）修行時，在勝慧方面獲得這樣的十種善巧。」

佛告訴舍利子：「什麼是勝慧？什麼是波羅蜜多？勝慧是指觀察了知善與不善的法，這被稱為勝慧。分別無量如實的法門，這被稱為勝慧。通達諸見而獲得無礙的法，這被稱為勝慧。安住於一切正愿而實際上舍棄一切愿求，這被稱為勝慧。遠離一切熱惱而獲得輕安，這被稱為勝慧。斷除一切攀緣而獲得大法樂，這被稱為勝慧。隨順義理進行觀察，這被稱為勝慧。獲得安住於一切菩提分法，這被稱為勝慧。對於有相和無相如實了知，這被稱為勝慧。以智慧照解諸法的體性，這被稱為勝慧。超越一切險難而獲得無障礙，這被稱為勝慧。攝受正達，這被稱為勝慧。使一切善法得以清凈，這被稱為勝慧。斷除煩惱的習氣，這被稱為勝慧。由於先前修證一切善法，這被稱為勝慧。對於自然而生等現象產生覺悟並引導遠離，這被稱為勝慧。不執著於三界，這被稱為勝慧。」

【English Translation】 English version: 『All-knowing wisdom (sarvajna), is called skillful means of the unconditioned. Furthermore, skillful means of the conditioned refers to severing the continuous bondage of all actions (samskara), that is, severing the cycle of rebirth and the bondage of afflictions. It involves maintaining a connection to the aspect of enlightenment (bodhi), a subtle continuity of bondage, without clinging to practice. This is called skillful means of the conditioned. If, with wisdom, one observes emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), skillfully understanding the causes and conditions of all dharmas, and practices the path of enlightenment without seeking to realize the unconditioned, this is called skillful means of the unconditioned. Furthermore, although practicing within the three realms (trayo dhatavah), one is not bound by the afflictions of the three realms; this is called skillful means of the conditioned. If, with wisdom, one understands liberation from the three realms, yet does not leave the three realms nor fall into them, this is called skillful means of the unconditioned. If one speaks of skillful means in all dharmas, then all-knowing wisdom is merely a redundant expression. If one fully comprehends all-knowing wisdom without any diminution, and speaks of this superior wisdom as skillful means, this is called skillful means in all dharmas. Shariputra (Sariputra), when bodhisattva-mahasattvas (bodhisattva-mahasattva) abide in the practice of the perfection of superior wisdom (prajnaparamita), they attain these ten skillful means in the aspect of superior wisdom.』

The Buddha said to Shariputra, 『What is superior wisdom? What is perfection? Superior wisdom refers to observing and understanding what is wholesome and unwholesome; this is called superior wisdom. Discriminating countless true dharmas; this is called superior wisdom. Comprehending all views and attaining unobstructed dharma; this is called superior wisdom. Abiding in all right aspirations while actually relinquishing all desires; this is called superior wisdom. Being free from all torments and attaining ease; this is called superior wisdom. Severing all clinging and attaining great dharma joy; this is called superior wisdom. Observing in accordance with the meaning; this is called superior wisdom. Attaining abiding in all aspects of enlightenment; this is called superior wisdom. Truly understanding both form and formlessness; this is called superior wisdom. Illuminating the essence of all dharmas with wisdom; this is called superior wisdom. Transcending all dangers and attaining unobstructedness; this is called superior wisdom. Embracing right understanding; this is called superior wisdom. Purifying all wholesome dharmas; this is called superior wisdom. Severing the habits of afflictions; this is called superior wisdom. Because of previously cultivating all wholesome dharmas; this is called superior wisdom. Awakening to and guiding away from phenomena such as natural occurrences; this is called superior wisdom. Not clinging to the three realms; this is called superior wisdom.』

。于諸聖愿相續不斷，是名勝慧。以諸無相伏除遍計對治清凈，是名勝慧。離諸闇鈍成就一切相應行地，是名勝慧。於一切智智住光明道，是名勝慧。于無明闇蔽作諸明眼，是名勝慧。如是信解得無漏眼根，是名勝慧。于眼境道超諸勝義，是名勝慧。真實出離不動調伏，是名勝慧。照智慧門無有窮盡，是名勝慧。遍一切處無有相違，是名勝慧。于解脫道而常高顯，是名勝慧。離諸煩惱及障礙法悉不共住，是名勝慧。舍利子！諸菩薩以如是勝慧，而能入解一切有情心之所趣、業行差別諸塵勞門，乃至以如是慧于執持門，而能遍知一切聲聞、辟支佛、三藐三佛陀，此說是名勝慧。而諸菩薩於是句義一切當學。

「又舍利子！波羅蜜多者，謂是勝慧了知一切善不善法，名波羅蜜多。以要言之，乃至於是句義一切當學，名波羅蜜多。又復于菩薩行殊勝圓滿，名波羅蜜多。一切智智圓滿，名波羅蜜多。于有為無為法悉無所著，名波羅蜜多。為令覺悟輪迴過失，名波羅蜜多。普能顯示無盡法藏，名波羅蜜多。離諸攀緣解脫圓滿，名波羅蜜多。于佈施、持戒、忍辱、精進、禪定、勝慧普令覺悟，名波羅蜜多。究竟善巧，于有情界引導一切，為令圓滿無生法忍至不退地，名波羅蜜多。圓滿佛剎化度有情，至菩提場除諸魔怨，獲得

【現代漢語翻譯】現代漢語譯本：對於諸聖賢的願望相續不斷，這稱為殊勝的智慧（勝慧）。以無相的智慧來降伏和清除普遍的執著，對治煩惱，達到清凈，這稱為殊勝的智慧。遠離一切愚昧和遲鈍，成就一切相應的修行境界，這稱為殊勝的智慧。在通往一切智慧的道路上保持光明，這稱為殊勝的智慧。對於被無明黑暗遮蔽的人們，如同明亮的眼睛，這稱為殊勝的智慧。像這樣信解，獲得無漏的眼根，這稱為殊勝的智慧。在眼所見的境界中超越一切勝義，這稱為殊勝的智慧。真實地出離，不動搖地調伏內心，這稱為殊勝的智慧。照亮智慧之門，永無止境，這稱為殊勝的智慧。遍及一切處，沒有絲毫的矛盾，這稱為殊勝的智慧。在解脫的道路上，始終高顯，這稱為殊勝的智慧。遠離一切煩惱和障礙，不與它們共處，這稱為殊勝的智慧。舍利子（Śāriputra）！諸位菩薩以這樣的殊勝智慧，能夠了解一切有情眾生的心之所向、行為的差別以及各種煩惱的根源，甚至以這樣的智慧，在執持（修行）的方面，能夠遍知一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）、三藐三佛陀（Samyaksaṃbuddha），這稱為殊勝的智慧。而諸位菩薩對於這些句義都應當學習。又舍利子（Śāriputra）！波羅蜜多（Pāramitā），是指以殊勝的智慧了知一切善與不善的法，稱為波羅蜜多。簡而言之，乃至對於這些句義都應當學習，稱為波羅蜜多。又在菩薩的修行中達到殊勝的圓滿，稱為波羅蜜多。一切智智（sarvajñatājñāna）圓滿，稱為波羅蜜多。對於有為法和無為法都不執著，稱為波羅蜜多。爲了使眾生覺悟輪迴的過失，稱為波羅蜜多。普遍地顯示無盡的法藏，稱為波羅蜜多。遠離一切攀緣，解脫達到圓滿，稱為波羅蜜多。在佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）、殊勝的智慧（prajñā）方面，普遍地使眾生覺悟，稱為波羅蜜多。究竟善巧，在有情眾生界引導一切，爲了使眾生圓滿無生法忍（anutpattikadharmakṣānti）達到不退轉的境界，稱為波羅蜜多。圓滿佛剎，化度有情眾生，到達菩提道場，消除一切魔障，獲得

【English Translation】 English version: The continuous succession of the vows of all sages is called superior wisdom (勝慧, shèng huì). Subduing and eliminating pervasive attachments with non-conceptual wisdom, counteracting afflictions, and achieving purity is called superior wisdom. Being free from all dullness and achieving all corresponding stages of practice is called superior wisdom. Maintaining a bright path on the way to all wisdom is called superior wisdom. For those obscured by the darkness of ignorance, like bright eyes, this is called superior wisdom. Understanding and believing in this way, obtaining the un-leaked root of the eye, this is called superior wisdom. In the realm of what the eye sees, transcending all supreme meanings, this is called superior wisdom. Truly departing, unshakeably subduing the mind, this is called superior wisdom. Illuminating the gate of wisdom, without end, this is called superior wisdom. Pervading all places, without any contradiction, this is called superior wisdom. On the path of liberation, always being prominent, this is called superior wisdom. Being free from all afflictions and obstacles, not dwelling with them, this is called superior wisdom. Śāriputra! Bodhisattvas, with such superior wisdom, are able to understand the inclinations of all sentient beings' minds, the differences in their actions, and the roots of various afflictions. Moreover, with such wisdom, in the aspect of upholding (practice), they are able to know all Śrāvakas, Pratyekabuddhas, and Samyaksaṃbuddhas. This is called superior wisdom. And all Bodhisattvas should learn these meanings. Furthermore, Śāriputra! Pāramitā refers to knowing all good and non-good dharmas with superior wisdom, this is called Pāramitā. In short, even to the point that all these meanings should be learned, this is called Pāramitā. Moreover, achieving superior perfection in the practice of Bodhisattvas is called Pāramitā. The perfection of sarvajñatājñāna is called Pāramitā. Not being attached to conditioned and unconditioned dharmas is called Pāramitā. To make sentient beings aware of the faults of saṃsāra is called Pāramitā. Universally revealing the inexhaustible treasury of dharma is called Pāramitā. Being free from all clinging, achieving complete liberation is called Pāramitā. In terms of dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā, universally making sentient beings aware is called Pāramitā. Being ultimately skillful, guiding all in the realm of sentient beings, in order to make sentient beings perfect in anutpattikadharmakṣānti and reach the stage of non-retrogression, this is called Pāramitā. Perfecting the Buddha-kṣetra, transforming sentient beings, reaching the Bodhi-maṇḍa, eliminating all demonic obstacles, and obtaining

圓滿一切佛法，名波羅蜜多。又能如是建立大乘菩薩藏正法，名波羅蜜多。舍利子！而諸菩薩于正法藏如是學已得至彼岸，是故於此大乘一切波羅蜜多，當如是學。

「又舍利子！若善男子善女人，於此菩薩藏正法受持讀誦，廣大開示、為他人說，而能獲得十種稱讚功德。何等為十？一者過是生已而得通達一切事業，二者得生聖族，三者具大名稱，四者所說言辭人喜信受，五者得大富饒，六者人天愛敬，七者獲轉輪王，八者得生梵世，九者(梵本元闕)，十者遍一切處得菩提心無有退失。又復獲得十種稱讚功德。何等為十？一者與尼乾陀等得不共住，二者不起我見，三者不起人見，四者不起眾生見，五者不起壽者見，六者不起常見，七者不起斷見，八者舍諸玩好，九者發凈信心常樂出家，十者于名句文速得悟入。又復獲得十種稱讚功德。何等為十？一者正念，二者聰利，三者總持，四者勝慧，五者剎那具足，六者得宿住念，七者性少貪慾，八者性少瞋恚，九者性少愚癡，十者不為熾然三毒之所燒煮。又復獲得十種稱讚功德。何等為十？一者希有勝慧，二者輕捷勝慧，三者猛利勝慧，四者極迅速勝慧，五者廣大勝慧，六者甚深勝慧，七者抉擇勝慧，八者無礙勝慧，九者現前得見如來能以伽陀歌詠贊嘆，十者復與如

【現代漢語翻譯】現代漢語譯本：圓滿一切佛法，稱為波羅蜜多（Paramita，意為「到彼岸」）。又能像這樣建立大乘菩薩藏的正法，也稱為波羅蜜多。舍利子（Sariputra，佛陀十大弟子之一）！那些菩薩在正法藏中如此學習后，便能到達彼岸，因此，對於這大乘的一切波羅蜜多，應當如此學習。又，舍利子！如果善男子、善女人，對於這菩薩藏的正法受持、讀誦，廣泛地開示、為他人宣說，就能獲得十種稱讚的功德。是哪十種呢？第一，超越此生后能通達一切事業；第二，得生於聖族；第三，具有大的名聲；第四，所說的話語令人喜悅信服；第五，獲得大富饒；第六，人天都愛戴敬重；第七，獲得轉輪王（Cakravartin，擁有統治世界的理想君主）的地位；第八，得生於梵世（Brahma-loka，色界天之一）；第九，（梵本此處缺失）；第十，在一切地方都能獲得菩提心（Bodhi-citta，覺悟之心）而不會退失。又獲得十種稱讚的功德。是哪十種呢？第一，與尼乾陀（Nigantha，耆那教的修行者）等外道不共住；第二，不起我見（Atma-dristi，執著于自我的見解）；第三，不起人見（Pudgala-dristi，執著於人的見解）；第四，不起眾生見（Sattva-dristi，執著于眾生的見解）；第五，不起壽者見（Jiva-dristi，執著于壽命的見解）；第六，不起常見（Sasvata-dristi，執著于永恒的見解）；第七，不起斷見（Uccheda-dristi，執著于斷滅的見解）；第八，捨棄各種玩樂愛好；第九，發起清凈的信心，常常樂於出家；第十，對於名、句、文能迅速地領悟。又獲得十種稱讚的功德。是哪十種呢？第一，正念（Samyak-smriti，正確的憶念）；第二，聰慧敏捷；第三，總持（Dharani，記憶和保持的能力）；第四，殊勝的智慧；第五，剎那間具足；第六，獲得宿住念（Purva-nivasasmriti，回憶前世的能力）；第七，天性少貪慾；第八，天性少嗔恚；第九，天性少愚癡；第十，不被熾盛的三毒（貪、嗔、癡）所燒煮。又獲得十種稱讚的功德。是哪十種呢？第一，稀有殊勝的智慧；第二，輕捷敏銳的智慧；第三，猛利強勁的智慧；第四，極其迅速的智慧；第五，廣大的智慧；第六，甚深的智慧；第七，決斷抉擇的智慧；第八，無礙的智慧；第九，能親眼見到如來（Tathagata，佛的稱號），並能用伽陀（Gatha，偈頌）歌詠贊嘆；第十，又與如來同住。 English version: The perfection of all Buddha-dharmas is called Paramita (meaning 'to the other shore'). Furthermore, the establishment of the Mahayana Bodhisattva-pitaka (the great vehicle bodhisattva collection) of the true Dharma in this way is also called Paramita. Sariputra! Those Bodhisattvas, having learned in this way in the treasury of the true Dharma, are able to reach the other shore. Therefore, one should learn in this way regarding all the Paramitas of this Mahayana. Furthermore, Sariputra! If a good man or good woman upholds, recites, widely expounds, and speaks to others about this true Dharma of the Bodhisattva-pitaka, they will obtain ten kinds of praiseworthy merits. What are the ten? First, having transcended this life, one will be able to understand all undertakings; second, one will be born into a noble family; third, one will possess great renown; fourth, one's words will be pleasing and believed by others; fifth, one will obtain great wealth; sixth, one will be loved and respected by humans and devas; seventh, one will obtain the status of a Cakravartin (ideal universal ruler); eighth, one will be born in the Brahma-loka (one of the heavens in the realm of form); ninth, (missing in the Sanskrit text); tenth, one will obtain the Bodhi-citta (mind of enlightenment) in all places and will not regress. Furthermore, one will obtain ten kinds of praiseworthy merits. What are the ten? First, one will not dwell together with Niganthas (Jain ascetics) and other heretics; second, one will not give rise to the view of self (Atma-dristi); third, one will not give rise to the view of person (Pudgala-dristi); fourth, one will not give rise to the view of sentient beings (Sattva-dristi); fifth, one will not give rise to the view of a life span (Jiva-dristi); sixth, one will not give rise to the view of permanence (Sasvata-dristi); seventh, one will not give rise to the view of annihilation (Uccheda-dristi); eighth, one will abandon all forms of entertainment and pleasure; ninth, one will generate pure faith and always delight in leaving home; tenth, one will quickly gain insight into names, phrases, and texts. Furthermore, one will obtain ten kinds of praiseworthy merits. What are the ten? First, right mindfulness (Samyak-smriti); second, intelligence and quickness; third, total retention (Dharani); fourth, superior wisdom; fifth, being complete in an instant; sixth, obtaining the recollection of past lives (Purva-nivasasmriti); seventh, having little greed by nature; eighth, having little anger by nature; ninth, having little ignorance by nature; tenth, not being burned by the blazing three poisons (greed, anger, and ignorance). Furthermore, one will obtain ten kinds of praiseworthy merits. What are the ten? First, rare and superior wisdom; second, swift and agile wisdom; third, fierce and powerful wisdom; fourth, extremely rapid wisdom; fifth, vast wisdom; sixth, profound wisdom; seventh, decisive wisdom; eighth, unobstructed wisdom; ninth, one will be able to see the Tathagata (title of the Buddha) directly and praise him with Gathas (verses); tenth, one will dwell together with the Tathagata.

【English Translation】 The perfection of all Buddha-dharmas is called Paramita. Furthermore, the establishment of the Mahayana Bodhisattva-pitaka of the true Dharma in this way is also called Paramita. Sariputra! Those Bodhisattvas, having learned in this way in the treasury of the true Dharma, are able to reach the other shore. Therefore, one should learn in this way regarding all the Paramitas of this Mahayana. Furthermore, Sariputra! If a good man or good woman upholds, recites, widely expounds, and speaks to others about this true Dharma of the Bodhisattva-pitaka, they will obtain ten kinds of praiseworthy merits. What are the ten? First, having transcended this life, one will be able to understand all undertakings; second, one will be born into a noble family; third, one will possess great renown; fourth, one's words will be pleasing and believed by others; fifth, one will obtain great wealth; sixth, one will be loved and respected by humans and devas; seventh, one will obtain the status of a Cakravartin; eighth, one will be born in the Brahma-loka; ninth, (missing in the Sanskrit text); tenth, one will obtain the Bodhi-citta in all places and will not regress. Furthermore, one will obtain ten kinds of praiseworthy merits. What are the ten? First, one will not dwell together with Niganthas and other heretics; second, one will not give rise to the view of self; third, one will not give rise to the view of person; fourth, one will not give rise to the view of sentient beings; fifth, one will not give rise to the view of a life span; sixth, one will not give rise to the view of permanence; seventh, one will not give rise to the view of annihilation; eighth, one will abandon all forms of entertainment and pleasure; ninth, one will generate pure faith and always delight in leaving home; tenth, one will quickly gain insight into names, phrases, and texts. Furthermore, one will obtain ten kinds of praiseworthy merits. What are the ten? First, right mindfulness; second, intelligence and quickness; third, total retention; fourth, superior wisdom; fifth, being complete in an instant; sixth, obtaining the recollection of past lives; seventh, having little greed by nature; eighth, having little anger by nature; ninth, having little ignorance by nature; tenth, not being burned by the blazing three poisons. Furthermore, one will obtain ten kinds of praiseworthy merits. What are the ten? First, rare and superior wisdom; second, swift and agile wisdom; third, fierce and powerful wisdom; fourth, extremely rapid wisdom; fifth, vast wisdom; sixth, profound wisdom; seventh, decisive wisdom; eighth, unobstructed wisdom; ninth, one will be able to see the Tathagata directly and praise him with Gathas; tenth, one will dwell together with the Tathagata.

來深心問答。又復獲得十種稱讚功德。何等為十？一者謂能將護諸惡知識，二者解諸魔縛，三者破諸魔軍，四者斷諸惑染，五者于諸行中除伏憍慢，六者趣諸善道，七者向涅槃門，八者佈施受施超諸輪轉，九者于菩薩道一切隨學，十者隨順諸佛一切教敕。舍利子！于菩薩藏正法，應當受持讀誦，廣大開示、為他人說，悉獲如是稱讚功德。」

爾時世尊欲重明斯義說伽陀曰：

「諸有大智者，　　善了文句義，　持此經中王，　　獲無量勝慧。　彼比丘法師，　　常行是法施，　持此經中王，　　最勝生歡喜，　為諸聽法者，　　宣說如是法。　持此經中王，　　獲嘆美功德，　得是勝慧已，　　於法無損減。　復于勝念力，　　能演無上句，　善說法要者，　　常贊佛教敕。　持此經中王，　　多聞常具足，　聞已受持者，　　不著于文字。　隨義常觀察，　　增長佛智慧，　由智慧無邊，　　深達勝義諦。　宣佈詣十方，　　聞是獲稱讚，　又令貪恚癡，　　由斯皆漸少。　最上清凈心，　　聞是獲稱讚，　受用資具中，　　稱量如實義。　曉了非真實，　　舍家求解脫，　樂住空閑處，　　聞法常無厭。　咨問世尊所，　　法施無有吝，　令智慧增長，　　清

【現代漢語翻譯】現代漢語譯本來深心問答（通過深入的思考和提問），又能獲得十種稱讚的功德。是哪十種呢？第一，能夠守護不被惡知識（指引向錯誤道路的人）所影響；第二，能夠解脫各種魔的束縛；第三，能夠摧毀各種魔的軍隊；第四，能夠斷除各種迷惑和污染；第五，在各種修行中去除和降伏驕慢之心；第六，走向各種善的道路；第七，趨向涅槃（佛教的最高境界，指解脫生死輪迴）之門；第八，在佈施和接受佈施的過程中超越輪迴；第九，在菩薩道（菩薩修行的道路）上一切都隨順學習；第十，隨順諸佛的一切教誨和敕令。舍利子（佛陀的十大弟子之一）！對於菩薩藏（菩薩所修行的法門）的正法，應當受持、讀誦，廣泛地開示，為他人宣說，這樣就能獲得以上所說的稱讚功德。那時，世尊（釋迦牟尼佛）爲了再次闡明這個道理，說了偈頌：『那些有大智慧的人，能夠很好地理解經文的字句和含義，持守這部經中的王者（指重要的經典），就能獲得無量的殊勝智慧。那些比丘（佛教出家男子）法師，經常進行這樣的法佈施，持守這部經中的王者，最能歡喜，為那些聽法的人，宣說這樣的法。持守這部經中的王者，就能獲得讚美的功德，得到這種殊勝的智慧后，對於佛法不會有任何的損失和減少。又能憑藉殊勝的念力，演說無上的語句，善於說法要的人，常常讚歎佛教的教誨和敕令。持守這部經中的王者，多聞（指廣博的知識）常常具足，聽聞后能夠受持的人，不會執著于文字。常常隨順經文的含義進行觀察，增長佛的智慧，由於智慧無邊，能夠深刻地通達殊勝的真理。將真理傳播到十方，聽到的人都會獲得稱讚，又能使貪婪、嗔恨、愚癡，都因此而逐漸減少。以最上清凈的心，聽聞佛法就能獲得稱讚，在使用生活資具時，能夠衡量其真實的意義。明白一切都不是真實的，捨棄家庭追求解脫，喜歡住在空閑的地方，聽聞佛法常常不會感到厭倦。請教世尊所說的法，進行法佈施不會吝嗇，使智慧增長，清凈。』

【English Translation】 English version Through profound contemplation and inquiry, one further obtains ten kinds of meritorious virtues of praise. What are these ten? First, it is the ability to protect oneself from evil companions (those who lead one astray); second, to break free from the bonds of all demons; third, to destroy the armies of all demons; fourth, to cut off all delusions and defilements; fifth, to remove and subdue arrogance in all practices; sixth, to proceed towards all virtuous paths; seventh, to approach the gate of Nirvana (the ultimate state of liberation from the cycle of birth and death); eighth, to transcend the cycle of rebirth through giving and receiving; ninth, to follow and learn everything on the Bodhisattva path (the path of a Bodhisattva); tenth, to comply with all the teachings and commands of all Buddhas. Shariputra (one of the ten great disciples of the Buddha)! Regarding the true Dharma of the Bodhisattva Treasury (the teachings and practices of Bodhisattvas), one should uphold, recite, widely expound, and preach it to others, and thus one will obtain the aforementioned meritorious virtues of praise. At that time, the World Honored One (Shakyamuni Buddha), wishing to further clarify this meaning, spoke in verses: 'Those who possess great wisdom, who understand well the words and meanings of the scriptures, who uphold this king among scriptures (referring to an important sutra), will obtain immeasurable superior wisdom. Those Bhikshu (Buddhist monks) Dharma masters, who constantly engage in such Dharma giving, who uphold this king among scriptures, will be most joyful, For those who listen to the Dharma, they proclaim such Dharma. Those who uphold this king among scriptures will obtain the meritorious virtues of praise, Having obtained this superior wisdom, there will be no loss or reduction in the Dharma. Moreover, with the power of superior mindfulness, they can expound supreme statements. Those who are skilled in explaining the essentials of the Dharma often praise the teachings and commands of Buddhism. Those who uphold this king among scriptures will always be endowed with extensive learning (referring to vast knowledge), Those who, having heard, can uphold it, will not be attached to the words. They will constantly observe according to the meaning of the scriptures, increasing the wisdom of the Buddha, Because their wisdom is boundless, they can deeply understand the supreme truth. They will spread the truth to the ten directions, and those who hear it will receive praise, And they will also cause greed, hatred, and ignorance to gradually diminish. With the most supreme pure mind, hearing the Dharma will bring praise, In using the necessities of life, they can measure their true meaning. Understanding that everything is not real, they abandon their homes to seek liberation, They like to live in secluded places, and they are never tired of hearing the Dharma. They inquire about the Dharma spoken by the World Honored One, and they are not stingy in giving the Dharma, Thus, their wisdom increases, and they become pure.'

白無減失。」

爾時世尊說是偈已，告舍利子：「此諸菩薩于勝慧波羅蜜多之行，應當勇猛以四攝事，于長夜中攝受有情。何等為四？所謂佈施、愛語、利行、同事，是名四種。云何佈施？謂財施、法施及無畏施。云何愛語？謂于聞法者出柔順語。云何利行？謂于自他意樂圓滿。云何同事？謂於是智起功德想，攝受有情安住是法。又佈施者，謂於一切來求丐者意極清凈。愛語者，斷諸合集。利行者，使無退屈。同事者，迴向大乘。又佈施者，隨轉大慈心無遺惜。愛語者，隨心喜舍。利行者，為諸有情身心勇悍被大甲冑。同事者，心舍高下向一切智。又佈施者，如法追求舍諸資具。愛語者，導以正法。利行者，自利利他悉起平等。同事者，利諸有情咸共發起一切智心。又佈施者，自舍一切若內外法。愛語者，于諸法行功德智慧善權稱讚。利行者，棄自所利隨轉利他。同事者，成熟菩提，譬彼掌中庵摩勒果，普施一切得無怯弱。

「複次舍利子！法施者，謂如其所聞為他人說。愛語者，謂正開示無所希望。利行者，為他演說不生疲厭。同事者，於一切智樂甚深法心無棄捨。又法施者，于來聽法者說無散亂。愛語者，遠至他方演說諸法。利行者，為法義故於諸法師以飲食衣服臥具醫藥乃至以身覆護一切給侍。同

【現代漢語翻譯】現代漢語譯本：『白無減失』（指智慧不會減少或消失）。

那時，世尊說完這偈頌后，告訴舍利子：『這些菩薩在修習殊勝智慧波羅蜜多時，應當勇猛地運用四攝法，在漫長的輪迴中攝受眾生。哪四種呢？就是佈施、愛語、利行、同事，這稱為四種攝受法。什麼是佈施？就是財施、法施和無畏施。什麼是愛語？就是對聽聞佛法的人說柔和順暢的話。什麼是利行？就是使自己和他人都能心滿意足。什麼是同事？就是對於這種智慧生起功德的念頭，攝受眾生安住于這種法中。此外，佈施是指對於一切前來乞求的人，內心極其清凈。愛語是指斷除一切爭執。利行是指使人不退縮。同事是指回向大乘。此外，佈施是指隨順大慈悲心，沒有吝惜。愛語是指隨順內心歡喜佈施。利行是指爲了眾生身心勇猛，披上大鎧甲。同事是指內心捨棄高下之見，趨向一切智慧。此外，佈施是指如法追求，捨棄一切資具。愛語是指引導他人走向正法。利行是指自利利他，都平等對待。同事是指利益眾生，共同發起一切智慧之心。此外，佈施是指捨棄自己的一切，無論是內在還是外在的法。愛語是指對於諸法的修行、功德、智慧和善巧方便進行讚歎。利行是指捨棄自己的利益，隨順利益他人。同事是指成就菩提，就像手掌中的庵摩勒果（一種藥用果實），普遍施予一切，沒有怯弱。』

『再者，舍利子！法施是指如實地將自己所聽聞的佛法為他人宣說。愛語是指正確地開示佛法，不求回報。利行是指為他人演說佛法，不生疲倦厭煩。同事是指對於一切智慧和甚深佛法，內心不捨棄。此外，法施是指對前來聽法的人說法時，心不散亂。愛語是指遠至他方宣說諸法。利行是指爲了佛法義理，對於諸位法師，以飲食、衣服、臥具、醫藥，乃至以身體覆蓋保護，一切供養。同事

【English Translation】 English version: 『White without diminution or loss.』 (referring to wisdom not decreasing or disappearing).

Then, after the World Honored One spoke this verse, he said to Shariputra: 『These Bodhisattvas, in the practice of the supreme wisdom paramita, should be courageous and use the four means of attraction to gather sentient beings throughout the long night of samsara. What are the four? They are giving, kind speech, beneficial action, and cooperation. These are called the four means of attraction. What is giving? It is material giving, Dharma giving, and fearlessness giving. What is kind speech? It is speaking gentle and agreeable words to those who hear the Dharma. What is beneficial action? It is fulfilling the intentions of oneself and others. What is cooperation? It is to generate thoughts of merit regarding this wisdom, and to gather sentient beings to abide in this Dharma. Furthermore, giving means having an extremely pure mind towards all who come to beg. Kind speech means cutting off all disputes. Beneficial action means causing no one to retreat. Cooperation means dedicating oneself to the Mahayana. Furthermore, giving means following the great compassionate heart without any stinginess. Kind speech means giving with a joyful heart. Beneficial action means being courageous in body and mind for the sake of sentient beings, wearing the great armor. Cooperation means abandoning the view of high and low, and moving towards all wisdom. Furthermore, giving means seeking according to the Dharma and giving up all possessions. Kind speech means guiding others towards the right Dharma. Beneficial action means benefiting oneself and others equally. Cooperation means benefiting sentient beings, and together generating the mind of all wisdom. Furthermore, giving means giving up everything of oneself, whether internal or external dharmas. Kind speech means praising the practice, merit, wisdom, and skillful means of all dharmas. Beneficial action means abandoning one's own benefit and following the benefit of others. Cooperation means maturing Bodhi, like the Amalaka fruit (a medicinal fruit) in the palm of one's hand, universally giving to all without weakness.』

『Moreover, Shariputra! Dharma giving means speaking the Dharma to others as one has heard it. Kind speech means correctly explaining the Dharma without seeking anything in return. Beneficial action means expounding the Dharma to others without becoming tired or weary. Cooperation means not abandoning the mind towards all wisdom and the profound Dharma. Furthermore, Dharma giving means speaking without distraction to those who come to hear the Dharma. Kind speech means expounding the Dharma far and wide. Beneficial action means, for the sake of the Dharma, providing all kinds of support to the Dharma teachers, including food, clothing, bedding, medicine, and even covering and protecting them with one's own body. Cooperation

事者，為令薰習安住種性。又法施者，于諸施中無有過上。愛語者，分別義利。利行者，謂隨於義不隨文句。同事者，為令圓滿一切佛法。又佈施者，是即佈施波羅蜜多。愛語者，是即持戒忍辱波羅蜜多。利行者，是即精進波羅蜜多。同事者，是即禪定、勝慧波羅蜜多。又佈施者，是即最初發心菩薩。愛語者，是即行勝解行菩薩。利行者，是即不退轉地菩薩。同事者，是即一生補處菩薩。又佈施者，是即住菩提根。愛語者，是即長菩提芽。利行者，是即開菩提花。同事者，是即結菩提果。

「舍利子！是故諸菩薩摩訶薩于長夜中以四攝事攝受有情，于菩提行諸波羅蜜多而能隨轉，於此復有無量無邊諸攝事等。」

爾時佛告舍利子：「彼大蘊如來、應供、正等正覺，為精進行太子于菩提道悉正開示，及過去未來現在諸佛世尊之所稱讚。時精進行太子于彼佛所，得聞如是菩提正道及聞三世諸佛世尊之所稱讚，快得善利發大歡喜，復于彼佛及諸大聲聞眾，於九十九俱胝歲，以飲食衣服臥具醫藥供養、恭敬尊重讚歎。舍利子！彼大蘊如來、應供、正等正覺，即時與授阿耨多羅三藐三菩提記。」

佛說大乘菩薩藏正法經卷第三十八大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

【現代漢語翻譯】現代漢語譯本行四攝事是爲了使眾生熏習並安住于各自的種性（指眾生各自的根性）。法佈施，在一切佈施中是最殊勝的。愛語，是分別解釋義理和利益。利行，是指隨順義理而不拘泥於文字語句。同事，是爲了使一切佛法圓滿。佈施，就是佈施波羅蜜多（paramita，到彼岸）。愛語，就是持戒和忍辱波羅蜜多。利行，就是精進波羅蜜多。同事，就是禪定和勝慧波羅蜜多。佈施，是最初發心的菩薩。愛語，是修行勝解行的菩薩。利行，是不退轉地的菩薩。同事，是一生補處菩薩。佈施，是安住于菩提之根。愛語，是增長菩提之芽。利行，是開放菩提之花。同事，是結成菩提之果。『舍利子（Sariputra，佛陀十大弟子之一）！因此，諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）在漫長的歲月中，以四攝事攝受有情眾生，在菩提道上修行諸波羅蜜多，並且能夠隨順運轉。此外，還有無量無邊的攝事等。』當時，佛告訴舍利子：『那位大蘊如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正等正覺（Samyaksambuddha，正等覺者），爲了精進行太子（指釋迦牟尼佛的前世）在菩提道上完全開示，並且受到過去、未來、現在諸佛世尊的稱讚。當時，精進行太子在那位佛的座下，聽聞了這樣的菩提正道，以及聽聞了三世諸佛世尊的稱讚，感到非常歡喜，獲得了極大的利益，於是對那位佛以及諸大聲聞眾，在九十九俱胝（koti，千萬）年中，以飲食、衣服、臥具、醫藥供養、恭敬、尊重、讚歎。舍利子！那位大蘊如來、應供、正等正覺，即時為他授記阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』佛說大乘菩薩藏正法經卷第三十八

【English Translation】 English version The practice of the four means of gathering is to enable beings to cultivate and abide in their respective natures. The giving of Dharma is the most supreme among all kinds of giving. Loving speech is to explain the meaning and benefits. Beneficial conduct means to follow the meaning rather than being attached to the literal words. Working together is to perfect all the Buddha's teachings. Giving is the perfection of giving (dana paramita). Loving speech is the perfection of morality and patience (sila and ksanti paramita). Beneficial conduct is the perfection of diligence (virya paramita). Working together is the perfection of meditation and wisdom (dhyana and prajna paramita). Giving is the bodhisattva who has just generated the aspiration for enlightenment. Loving speech is the bodhisattva who practices with understanding. Beneficial conduct is the bodhisattva who has reached the stage of non-retrogression. Working together is the bodhisattva who is one lifetime away from Buddhahood. Giving is abiding in the root of enlightenment. Loving speech is growing the sprout of enlightenment. Beneficial conduct is opening the flower of enlightenment. Working together is bearing the fruit of enlightenment. 'Sariputra! Therefore, the Bodhisattva-mahasattvas, throughout long nights, gather sentient beings with the four means of gathering, practice the perfections on the path to enlightenment, and are able to follow and transform. Moreover, there are countless other means of gathering.' At that time, the Buddha told Sariputra: 'That Great Aggregate Tathagata, Arhat, Samyaksambuddha, for the sake of Prince Diligent Practice (referring to Shakyamuni Buddha's past life), fully revealed the path to enlightenment, and was praised by the Buddhas of the past, future, and present. At that time, Prince Diligent Practice, having heard such a path to enlightenment from that Buddha, and having heard the praises of the Buddhas of the three times, felt great joy and obtained great benefits. Then, for ninety-nine kotis of years, he offered food, clothing, bedding, and medicine to that Buddha and the great assembly of Sravakas, with reverence, respect, and praise. Sariputra! That Great Aggregate Tathagata, Arhat, Samyaksambuddha, then bestowed upon him the prediction of Anuttara-samyak-sambodhi.' The Sutra of the Great Vehicle Bodhisattva Pitaka Right Dharma, Volume 38

佛說大乘菩薩藏正法經卷第三十九

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之七

爾時佛告舍利子：「汝等勿謂精進行太子得授記已，起于異見而生疑惑。所以者何？是精進行太子，已於過去九十九俱胝歲，親近供養尊重讚歎大蘊如來及聲聞眾，亦以飲食衣服臥具醫藥精勤給侍悉令充足。以本願故，彼佛世尊與授阿耨多羅三藐三菩提記，于未來世過阿僧祇劫當得作佛，號曰寶身如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛有八十那庾多大聲聞眾皆阿羅漢，諸漏已盡無復煩惱，心得自在到于彼岸。舍利子！復于彼時有王出世名曰善現，其王唯以善法化治人民，轉正法輪行精進行，四兵嚴衛七寶具足，所謂輪寶、象寶、馬寶、摩尼寶、女寶、主兵寶、主藏寶，如是七寶殊勝無比。復有大城名閻浮檀金，其城東西修廣十二逾繕那，南北亦等七逾繕那。其國人民離諸艱苦，所須如意，有大神通受勝妙樂，如是有情充滿其中。有大長者名曰善慧，珍寶具足受用無乏，其諸庫藏悉皆充溢，于諸佛所植眾善本，而為諸佛之所印可。舍利子！爾時寶身如來、應供、正等正覺觀彼善慧長者，審知其器堪可任持菩薩藏正

【現代漢語翻譯】現代漢語譯本佛說大乘菩薩藏正法經卷第三十九

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉詔譯勝慧波羅蜜多品第十一之七

那時，佛告訴舍利子：『你們不要認為精進行太子得到授記后，就產生不同的見解而生疑惑。為什麼呢？因為這位精進行太子，在過去九十九俱胝（俱胝：印度數量單位，一俱胝等於一千萬）歲中，親近供養、尊重讚歎大蘊如來以及聲聞眾，也用飲食、衣服、臥具、醫藥精勤地侍奉，使他們都得到充足。因為他本來的願力，那位佛世尊為他授了阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）的記，在未來世經過阿僧祇劫（阿僧祇劫：極長的時間單位）后將成佛，佛號為寶身如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那位佛有八十那庾多（那庾多：印度數量單位，一那庾多等於一千萬億）大聲聞眾，他們都是阿羅漢（阿羅漢：斷盡煩惱，達到涅槃的聖者），諸漏已盡，沒有煩惱，心得到自在，到達了彼岸。舍利子！又在那個時候，有一位國王出世，名叫善現，這位國王只用善法教化治理人民，轉正法輪，實行精進行，四兵嚴衛，七寶具足，所謂輪寶、象寶、馬寶、摩尼寶（摩尼寶：如意寶珠）、女寶、主兵寶、主藏寶，這七寶殊勝無比。又有一座大城，名叫閻浮檀金（閻浮檀金：一種金的名稱），這座城東西寬十二逾繕那（逾繕那：印度長度單位，一逾繕那約合七公里），南北也寬七逾繕那。那個國家的人民遠離各種艱苦，所需要的都能如意得到，有大神通，享受殊勝的快樂，像這樣的有情充滿其中。有一位大長者，名叫善慧，珍寶具足，受用不缺乏，他的庫藏都充滿，在諸佛那裡種下各種善根，被諸佛所認可。舍利子！那時，寶身如來、應供、正等正覺觀察那位善慧長者，審知他的根器堪能任持菩薩藏正法。』

【English Translation】 English version The Sutra of the Great Vehicle Bodhisattva Pitaka Righteous Dharma, Volume 39

Translated by the Tripitaka Master Yin Qing Guang Lu Da Fu Shi Guang Lu Qing Ci Jue Chuan Fan, and the Purple-Robed Monk Chen Fa Hu, etc., under imperial decree, from the Western Heaven: Chapter 11, Section 7 on the Perfection of Wisdom.

At that time, the Buddha said to Shariputra: 'You should not think that after Prince Vigorous Practice received the prediction, he developed different views and became doubtful. Why is that? Because this Prince Vigorous Practice, in the past ninety-nine kotis (koti: an Indian unit of measurement, one koti equals ten million) of years, closely attended, made offerings to, respected, and praised the Tathagata Great Aggregate and the assembly of Shravakas. He also diligently served them with food, clothing, bedding, and medicine, ensuring they were all fully provided for. Because of his original vows, that Buddha, the World Honored One, gave him the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete, and perfect enlightenment). In the future, after countless asamkhya kalpas (asamkhya kalpa: an extremely long unit of time), he will become a Buddha, named Tathagata Precious Body, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Shāstā deva-manusyanam, Buddha, Bhagavan. That Buddha will have eighty nayutas (nayuta: an Indian unit of measurement, one nayuta equals ten trillion) of great Shravakas, all of whom will be Arhats (Arhat: a saint who has extinguished all defilements and attained Nirvana), their outflows exhausted, without afflictions, their minds free and having reached the other shore. Shariputra! Also at that time, there will be a king who appears in the world named Good Manifestation. This king will only use good dharma to teach and govern the people, turning the wheel of the righteous dharma, practicing vigorous practice, with four divisions of troops guarding him, and possessing the seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the mani treasure (mani treasure: a wish-fulfilling jewel), the woman treasure, the chief military treasure, and the chief treasury treasure. These seven treasures will be incomparably excellent. There will also be a great city named Jambudvipa Gold (Jambudvipa Gold: a type of gold). This city will be twelve yojanas (yojana: an Indian unit of length, one yojana is approximately seven kilometers) wide from east to west, and seven yojanas wide from north to south. The people of that country will be free from all hardships, and whatever they need will be obtained as they wish. They will have great supernatural powers and enjoy supreme bliss. Such sentient beings will fill the city. There will be a great elder named Good Wisdom, who will be full of treasures and will not lack anything. His storehouses will all be full. He will have planted various good roots at the places of the Buddhas and will be approved by the Buddhas. Shariputra! At that time, the Tathagata Precious Body, Arhat, Samyak-sambuddha, observing that Elder Good Wisdom, will know that his capacity is suitable to uphold the Bodhisattva Pitaka Righteous Dharma.'

法之器、是諸佛法器。如是知已，即詣其所現大神力，于虛空中結跏趺坐，隨應為說菩薩道法，而複稱贊三世諸佛。舍利子！時彼長者聞說法已，深心愛樂信解清凈，生大歡喜。于千歲中，即以飲食衣服臥具醫藥種種所須，禮拜供養尊重讚歎寶身如來及聲聞眾。滿千歲已而無懈倦，作是誓言：『愿我當成阿耨多羅三藐三菩提。』時彼如來聞是誓已即為授記。舍利子！汝勿謂善慧長者得授記已，起于異見而生疑惑。我于彼時愿求菩提，亦以飲食衣服臥具醫藥，于千歲中供養恭敬尊重讚歎寶身如來及聲聞眾；彼佛世尊不與我授阿耨多羅三藐三菩提記。

「爾時寶身如來告善慧言：『汝于未來世過阿僧祇劫當得作佛，號曰然燈如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛法中有王名阿阇世，其王有城名蓮華具足，彼國人民離諸苦難，多所安隱隨意成就。』舍利子！復于彼時有王名大娑羅，其王有子名具足燈，威德自在面貌端正，眾相具足人所愛樂，庫藏充滿受用無乏。時阿阇世王即以半國委付其政。時具足燈既即位已，亦以善法化治人民。舍利子！是具足燈乃於後時誕生太子，色相端嚴最勝圓滿，清凈瑩澈猶如池沼，具三十二大人之相，威光晃耀猶如日輪。其王即時心生

【現代漢語翻譯】現代漢語譯本：『法器』，是諸佛的法器。像這樣理解之後，就去到他展現大神力的地方，在虛空中結跏趺坐，根據情況為他宣說菩薩道法，並且稱讚三世諸佛。舍利子！當時那位長者聽聞佛法后，內心深深地喜愛、信解並清凈，生起極大的歡喜。在千年中，他用飲食、衣服、臥具、醫藥等各種所需之物，禮拜、供養、尊重、讚歎寶身如來（Ratnagarbha Tathagata）及聲聞眾。滿了千年也沒有懈怠，併發誓說：『愿我將來成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』當時那位如來聽聞這個誓言后，就為他授記。舍利子！你不要認為善慧長者（Sumati）得到授記后，就產生不同的見解而生疑惑。我當時也發願求菩提，也用飲食、衣服、臥具、醫藥，在千年中供養、恭敬、尊重、讚歎寶身如來及聲聞眾；那位佛世尊卻沒有給我授阿耨多羅三藐三菩提的記別。當時寶身如來告訴善慧說：『你在未來世經過阿僧祇劫（asamkhya kalpa，無數大劫）后，將得成佛，號為燃燈如來（Dipamkara Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。那位佛的法中有一位國王名叫阿阇世（Ajatashatru），他的王城名叫蓮華具足（Padma-vyuha），那個國家的人民遠離各種苦難，大多安穩自在，心想事成。』舍利子！又在那個時候，有一位國王名叫大娑羅（Mahasala），他的兒子名叫具足燈（Purna-pradipa），威德自在，面貌端正，眾相具足，人見人愛，庫藏充滿，受用不缺。當時阿阇世王就把半個國家委託給他治理。當時具足燈即位后，也用善法教化治理人民。舍利子！這位具足燈後來生了一個太子，色相端莊，最勝圓滿，清凈明澈猶如池沼，具足三十二大人之相，威光閃耀猶如日輪。他的父王當時心中生起

【English Translation】 English version: 'Vessels of Dharma' are the Dharma vessels of all Buddhas. Having understood this, he went to the place where the great spiritual power was manifested, sat cross-legged in the void, and according to the situation, explained the Bodhisattva path and praised the Buddhas of the three times. Shariputra! At that time, after hearing the Dharma, that elder deeply loved, believed, and purified his mind, and generated great joy. For a thousand years, he used food, clothing, bedding, medicine, and all other necessities to worship, make offerings to, respect, and praise Ratnagarbha Tathagata and the assembly of Shravakas. After a thousand years, he did not become weary, and made a vow: 'May I attain Anuttara-samyak-sambodhi in the future.' At that time, that Tathagata, having heard this vow, then gave him a prediction. Shariputra! Do not think that after Sumati received the prediction, he developed different views and became doubtful. At that time, I also vowed to seek Bodhi, and also used food, clothing, bedding, and medicine to make offerings, respect, and praise Ratnagarbha Tathagata and the assembly of Shravakas for a thousand years; that World Honored One did not give me a prediction of Anuttara-samyak-sambodhi. At that time, Ratnagarbha Tathagata said to Sumati: 'In the future, after countless asamkhya kalpas, you will attain Buddhahood, and will be named Dipamkara Tathagata, Arhat, Samyaksambuddha, Vidya-charana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shasta deva-manushyanam, Buddha, Bhagavan. In that Buddha's Dharma, there will be a king named Ajatashatru, and his royal city will be named Padma-vyuha. The people of that country will be free from all suffering, mostly peaceful and at ease, and will have their wishes fulfilled.' Shariputra! Also at that time, there will be a king named Mahasala, and his son will be named Purna-pradipa, who will have majestic virtue, a handsome appearance, all the marks of greatness, and will be loved by all. His treasury will be full, and he will lack nothing. At that time, King Ajatashatru will entrust half of the country to him to govern. After Purna-pradipa ascended to the throne, he will also use the good Dharma to teach and govern the people. Shariputra! This Purna-pradipa will later give birth to a prince, whose appearance will be dignified, most excellent and perfect, pure and clear like a pond, possessing the thirty-two marks of a great man, and whose majestic light will shine like the sun. His father, the king, will then have the thought

歡喜，乃與立字名曰然燈。爾時其王召婆羅門占相其子。時婆羅門而白王言：『今太子者宿植善本，當證阿耨多羅三藐三菩提，必定不久得大神通。』爾時凈居天子於色究竟天忽然沒已，詣太子所頭面禮足右繞三匝，為彼太子說伽陀曰：

「『往昔于因中，　　積集諸功德，　　悟無上菩提，　　猶如勝仙幢。　　盛年具威勢，　　遷謝疾如風，　　壯色老所侵，　　世間不可樂。　　以衰老所逼，　　厭苦求解脫，　　應當善思惟，　　光景不久住。　　善哉大智者，　　速疾求出離，　　於此菩提道，　　堅固持凈戒。』

「爾時凈居天子說伽陀已，于初夜分，即為太子警覺開示，令生信解舍家出家，當得阿耨多羅三藐三菩提，具大威德名稱遠聞。時彼太子既授其教，于佛法中精勤信解，隨順修學阿耨多羅三藐三菩提法。舍利子！爾時具足燈王聞是太子舍家出家得阿耨多羅三藐三菩提已，即遣使者往詣然燈佛所，具宣教敕：『唯愿大慈憐愍於我，愿時速還。若不時來，即嚴四兵，我當自往。』舍利子！時具足燈王復召群臣共議斯事，即時嚴駕奉迎世尊。見佛身相端嚴殊特嘆未曾有，各起恭敬頭面禮足而白佛言：『唯愿世尊！于阿阇世王深心憐愍，饒益我等。』舍利子！爾時然燈如來受王請

【現代漢語翻譯】現代漢語譯本（國王）非常高興，於是給（太子）起名為然燈（燃燈）。當時，國王召集婆羅門（祭司）來給他的兒子占卜看相。那時，婆羅門對國王說：『這位太子宿世就種下了善根，應當證得阿耨多羅三藐三菩提（無上正等正覺），必定不久就能獲得大神通。』當時，凈居天子（居住在色究竟天的天神）從色究竟天忽然消失，來到太子面前，頭面禮足，右繞三匝，為太子說了偈語：『往昔在因地中，積累了各種功德，覺悟無上菩提，猶如殊勝的旗幟。盛年時具有威勢，消逝迅速如風，強壯的容顏會被衰老侵蝕，世間沒有什麼值得留戀。因為被衰老所逼迫，厭惡痛苦而求解脫，應當好好思量，光陰不會長久停留。善哉，大智者，迅速尋求出離，在這菩提道上，堅定地持守清凈的戒律。』當時，凈居天子說完偈語后，在初夜時分，就警覺開示太子，使他生起信心，捨棄家庭出家修行，應當證得阿耨多羅三藐三菩提，具有大威德，名聲遠揚。那時，太子接受了他的教誨，在佛法中精勤信解，隨順修學阿耨多羅三藐三菩提之法。舍利子（佛陀的十大弟子之一）！當時，具足燈王（國王名）聽說太子舍家出家，證得阿耨多羅三藐三菩提后，就派遣使者前往然燈佛（佛名）那裡，詳細傳達他的命令：『唯愿大慈大悲憐憫我，希望您能儘快回來。如果不能及時回來，我就要整頓四方軍隊，親自前往。』舍利子！當時，具足燈王又召集群臣商議此事，立即準備車駕，迎接世尊。見到佛陀身相端莊殊勝，感嘆從未見過，各自恭敬地頭面禮足，對佛陀說：『唯愿世尊！對阿阇世王（國王名）深切憐憫，饒益我們。』舍利子！當時，然燈如來接受了國王的邀請。

【English Translation】 English version Delighted, (the king) then gave (the prince) the name Dipankara (Burning Lamp). At that time, the king summoned the Brahmins (priests) to divine and observe his son's features. Then, the Brahmins said to the king, 'This prince has planted good roots in his past lives and should attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and will surely soon gain great supernatural powers.' At that time, a Suddhavasa deva (a deity residing in the Pure Abodes) from the Akanistha heaven suddenly disappeared and went to the prince, bowed his head to his feet, circumambulated him three times to the right, and spoke a gatha (verse) to the prince: 'In the past, in the causal stage, having accumulated various merits, awakening to unsurpassed Bodhi, like a victorious banner. In the prime of life, possessing power and influence, passing away swiftly like the wind, the strong complexion is invaded by old age, the world is not enjoyable. Because of being forced by old age, detesting suffering and seeking liberation, one should contemplate well, the light of time does not stay long. Good, great wise one, quickly seek liberation, on this path of Bodhi, firmly uphold the pure precepts.' At that time, after the Suddhavasa deva spoke the gatha, in the first watch of the night, he awakened and enlightened the prince, causing him to generate faith, abandon his home and go forth to practice, and should attain Anuttara-samyak-sambodhi, possessing great power and virtue, with his name spreading far and wide. At that time, the prince received his teachings, diligently believed and understood the Dharma, and followed the practice of Anuttara-samyak-sambodhi. Shariputra (one of the Buddha's ten great disciples)! At that time, King Purna-dipa (King's name) heard that the prince had left home and attained Anuttara-samyak-sambodhi, and immediately sent messengers to Dipankara Buddha (Buddha's name), conveying his orders in detail: 'May the great compassionate one have mercy on me, and may you return soon. If you do not return in time, I will prepare the four divisions of my army and go myself.' Shariputra! At that time, King Purna-dipa again summoned his ministers to discuss this matter, and immediately prepared his carriage to welcome the World Honored One. Seeing the Buddha's form was dignified and extraordinary, he marveled at having never seen such a sight, and each respectfully bowed their heads to his feet, and said to the Buddha: 'May the World Honored One! Have deep compassion for King Ajatasatru (King's name), and benefit us.' Shariputra! At that time, Dipankara Tathagata accepted the king's invitation.

已，其王即與二十俱胝王諸眷屬及四兵眾，隨佛世尊前後圍繞往詣王宮。而王即以衣服飲食床褥湯藥一切樂具悉令充足，隨所愛樂而用供養。時佛世尊為說法要，多所度脫。頂禮佛足右繞三匝，涕淚悲泣深懷戀慕。爾時然燈如來複與二十俱胝大阿羅漢，即時往詣阿阇世王蓮華具足大城。舍利子！爾時阿阇世王聞佛然燈至其城已，即敕人民，于其城中四衢巷陌咸使清凈，瓦礫荊棘悉令屏除，香水灑地無諸塵坌，散眾名華積至於膝，寶瓶香爐其煙彌布，種種寶衣處處垂下，擊鼓角貝其聲相續，涂香華鬘充滿其中，勝妙莊嚴昔所未有。彼國人民隨自供養，無諸貿易咸所樂觀。舍利子！爾時阿阇世王復以種種華香瓔珞、燒香粖香、衣服繒蓋、幢幡伎樂、歌頌讚嘆奉迎如來，于自宮中禮拜供養。時王即得勝歡喜心、妙吉祥心、無障礙心、離熱惱心，安隱而住。舍利子！復有長者居士婆羅門等，亦以如上種種供養，往詣佛所，頭面禮足瞻仰世尊。爾時有一梵志名曰妙寶，與其徒眾五百人俱住呬末河側，常持三種曼多啰法，所謂你揵吒法、該吒婆法、惡剎啰缽捺法。時彼徒眾悉能通達此三種法，彼自記別：『誦是文句世間最勝，是大丈夫，為軌範師。』舍利子！彼時復有寶云梵志，亦與徒眾五百人俱，于彼學習自謂究竟。是時寶云而

【現代漢語翻譯】現代漢語譯本：國王於是帶著二十俱胝（俱胝：印度計數單位，一俱胝等於一千萬）的王族眷屬和四種軍隊，前後簇擁著佛陀世尊前往王宮。國王用衣服、飲食、床鋪、湯藥和一切娛樂用具充分供養，隨佛陀喜好而用。當時，佛陀世尊為他們宣說佛法要義，度化了許多人。他們頂禮佛足，右繞佛三圈，涕淚悲泣，深切地懷念佛陀。那時，燃燈如來又帶著二十俱胝大阿羅漢，立即前往阿阇世王（阿阇世：古印度摩揭陀國國王）的蓮花具足大城。舍利子（舍利子：佛陀十大弟子之一，以智慧著稱）！當時，阿阇世王聽說燃燈佛來到他的城裡，就命令人民，把城中四通八達的街道都打掃乾淨，瓦礫荊棘全部清除，用香水灑地，沒有灰塵，散佈各種名貴的花朵，堆積到膝蓋高，寶瓶香爐的煙霧瀰漫，各種寶貴的衣服到處垂掛，敲擊鼓、角、貝的聲音連綿不斷，涂香和花鬘充滿其中，勝妙莊嚴是以前從未有過的。那裡的人民各自供養，沒有買賣交易，都非常高興。舍利子！當時，阿阇世王又用各種花香瓔珞、燒香末香、衣服繒蓋、幢幡伎樂、歌頌讚嘆來迎接如來，在自己的宮中禮拜供養。當時，國王就得到了殊勝的歡喜心、美妙的吉祥心、無障礙的心、遠離熱惱的心，安穩地住著。舍利子！還有長者、居士、婆羅門等，也用如上的各種供養，前往佛陀那裡，頭面禮足，瞻仰世尊。當時，有一位名叫妙寶的梵志（梵志：古印度婆羅門教的修行者），和他的五百名徒眾住在呬末河邊，經常持誦三種曼多啰（曼多啰：咒語）法，即你揵吒法、該吒婆法、惡剎啰缽捺法。他的徒眾都能通達這三種法，他們自己認為：『誦讀這些文句是世間最殊勝的，是大丈夫，是行為的楷模。』舍利子！當時，還有一位名叫寶云的梵志，也和他的五百名徒眾在一起，在那裡學習，自認為已經達到了究竟。當時，寶云 English version: Then, the king, along with twenty kotis (koti: an Indian unit of counting, one koti equals ten million) of royal family members and four divisions of troops, surrounded the Buddha, the World Honored One, and went to the royal palace. The king provided abundant offerings of clothing, food, bedding, medicine, and all kinds of entertainment, using them according to the Buddha's preferences. At that time, the Buddha, the World Honored One, expounded the essential teachings of the Dharma, liberating many people. They bowed at the Buddha's feet, circumambulated him three times to the right, weeping with tears of deep longing and remembrance. Then, Dipankara Tathagata (Dipankara: a past Buddha) also went with twenty kotis of great Arhats to King Ajatashatru's (Ajatashatru: King of Magadha in ancient India) great city of Lotus Perfection. Shariputra (Shariputra: one of the ten great disciples of the Buddha, known for his wisdom)! At that time, King Ajatashatru, upon hearing that Dipankara Buddha had arrived in his city, ordered the people to clean all the streets and alleys in the city, remove all the rubble and thorns, sprinkle the ground with fragrant water, leaving no dust, scatter various precious flowers, piling them up to knee-height, the smoke from precious incense burners filled the air, various precious garments hung everywhere, the sounds of drums, horns, and conches continued without interruption, and the fragrance of incense and flower garlands filled the place, creating a magnificent and unprecedented splendor. The people there made offerings according to their own means, without any buying or selling, and were all very happy. Shariputra! At that time, King Ajatashatru also used various fragrant flowers, necklaces, burning incense, powdered incense, clothing, silk canopies, banners, music, songs, and praises to welcome the Tathagata, and made offerings in his own palace. At that time, the king obtained a supreme joyful mind, a wonderful auspicious mind, an unobstructed mind, and a mind free from distress, and lived in peace. Shariputra! There were also elders, householders, Brahmins, and others who also went to the Buddha with the above-mentioned offerings, bowed their heads to his feet, and gazed upon the World Honored One. At that time, there was a Brahmin named Wonderful Treasure (Brahmin: a practitioner of Brahmanism in ancient India), who lived by the Hima River with his five hundred disciples, and constantly practiced three kinds of mantra (mantra: a sacred utterance) methods, namely the Nigantaka method, the Gaikata method, and the Akshara-patana method. His disciples were all able to master these three methods, and they considered themselves: 'Reciting these sentences is the most supreme in the world, it is the great man, the model of behavior.' Shariputra! At that time, there was also a Brahmin named Treasure Cloud, who was also with his five hundred disciples, studying there, and considered himself to have reached the ultimate. At that time, Treasure Cloud

【English Translation】 Then, the king, along with twenty kotis of royal family members and four divisions of troops, surrounded the Buddha, the World Honored One, and went to the royal palace. The king provided abundant offerings of clothing, food, bedding, medicine, and all kinds of entertainment, using them according to the Buddha's preferences. At that time, the Buddha, the World Honored One, expounded the essential teachings of the Dharma, liberating many people. They bowed at the Buddha's feet, circumambulated him three times to the right, weeping with tears of deep longing and remembrance. Then, Dipankara Tathagata also went with twenty kotis of great Arhats to King Ajatashatru's great city of Lotus Perfection. Shariputra! At that time, King Ajatashatru, upon hearing that Dipankara Buddha had arrived in his city, ordered the people to clean all the streets and alleys in the city, remove all the rubble and thorns, sprinkle the ground with fragrant water, leaving no dust, scatter various precious flowers, piling them up to knee-height, the smoke from precious incense burners filled the air, various precious garments hung everywhere, the sounds of drums, horns, and conches continued without interruption, and the fragrance of incense and flower garlands filled the place, creating a magnificent and unprecedented splendor. The people there made offerings according to their own means, without any buying or selling, and were all very happy. Shariputra! At that time, King Ajatashatru also used various fragrant flowers, necklaces, burning incense, powdered incense, clothing, silk canopies, banners, music, songs, and praises to welcome the Tathagata, and made offerings in his own palace. At that time, the king obtained a supreme joyful mind, a wonderful auspicious mind, an unobstructed mind, and a mind free from distress, and lived in peace. Shariputra! There were also elders, householders, Brahmins, and others who also went to the Buddha with the above-mentioned offerings, bowed their heads to his feet, and gazed upon the World Honored One. At that time, there was a Brahmin named Wonderful Treasure, who lived by the Hima River with his five hundred disciples, and constantly practiced three kinds of mantra methods, namely the Nigantaka method, the Gaikata method, and the Akshara-patana method. His disciples were all able to master these three methods, and they considered themselves: 'Reciting these sentences is the most supreme in the world, it is the great man, the model of behavior.' Shariputra! At that time, there was also a Brahmin named Treasure Cloud, who was also with his five hundred disciples, studying there, and considered himself to have reached the ultimate. At that time, Treasure Cloud

白師言：『我于本法已得通達，今欲還詣本所生處，當求五百金錢用酬教誨。』是時寶云漸次經歷國邑聚落，至蓮華具足大城，見彼城中莊嚴殊妙，即時往問：『今此城中作何勝事？』彼共告言：『仁者當知，今佛世尊然燈如來，與八十俱胝大阿羅漢，八萬四千大菩薩眾，見處王宮，演說正法度脫一切。其國人民莊嚴乃爾。』是時寶云聞是事已，發清凈心生大歡喜，作是思惟：『佛世難遇，如優曇缽華時一現耳。我今當以所求金錢，持用買華以散佛上。』漸次遊行見一童女，手持七枝優缽羅華。是時寶云告童女言：『此華殊妙，從何所得？我今欲以五百金錢貿易此華，作妙華鬘，持以奉獻然燈如來。』爾時童女聞佛名已，宿善根力而作是言：『今我此身墮生死中，宜自開寤。』寶云聞已即告童女：『汝適何言？』童女答云：『我于往昔阿僧祇劫，于佛法中積集善利，或以真珠琉璃金銀珂貝、象馬牛羊輦輿車乘、婇女眷屬、頭目髓腦身肉手足，若內若外一切財物悉皆佈施，深凈信解，舍家出家行菩薩道，於一切法離諸障礙，無芥子許不捨身命。汝何於我而生輕侮？』是時童女即持優缽羅華往詣然燈佛所，持以上佛，佛即受之。

「爾時世尊復有百千俱胝那由陀眾恭敬圍繞，佛于其中威德巍巍廣大清凈。而是童女嘆

【現代漢語翻譯】現代漢語譯本：白師說：『我對於佛法已經通達領悟，現在想要回到我出生的地方，應當求取五百金錢來酬謝您的教誨。』當時，寶云逐漸經過各個國家和村落，到達蓮華具足大城，看到那座城市莊嚴殊勝，就前去詢問：『現在這座城市在舉行什麼盛事？』他們共同告訴他說：『仁者應當知道，現在佛世尊然燈如來（Dipamkara Buddha），與八十俱胝大阿羅漢，八萬四千大菩薩眾，在王宮中，演說正法，度脫一切眾生。他們國家的民眾莊嚴就是這樣。』當時，寶云聽到這件事後，發起了清凈心，生起了極大的歡喜，心想：『佛陀出世難以遇到，就像優曇缽花一樣，時隔很久才出現一次。我現在應當用所求的這些金錢，買花來散在佛陀身上。』他逐漸看到一個童女，手裡拿著七枝優缽羅花（utpala，青蓮花）。當時，寶云告訴童女說：『這花非常殊勝，是從哪裡得到的？我現在想用五百金錢買下這些花，做成精美的花鬘，用來供奉然燈如來。』那時，童女聽到佛的名號后，由於宿世的善根之力，就說：『現在我的身體墮落在生死輪迴之中，應該自己覺悟。』寶云聽后就問童女：『你剛才說了什麼？』童女回答說：『我在過去無量劫中，在佛法中積累了善行，或者用珍珠、琉璃、金銀、珂貝、象、馬、牛、羊、輦輿、車乘、婇女眷屬、頭目、髓腦、身肉、手足，無論是內在還是外在的一切財物都全部佈施，以深厚的清凈信心，捨棄家庭出家修行菩薩道，對於一切法都遠離障礙，沒有絲毫捨不得身命。你為什麼對我如此輕視？』當時，童女就拿著優缽羅花前往然燈佛所在的地方，將花獻給佛陀，佛陀就接受了。當時，世尊還有百千俱胝那由陀（nayuta，數量單位）的大眾恭敬圍繞，佛陀在他們之中威德巍巍，廣大清凈。而這位童女讚歎道：

【English Translation】 English version: The white teacher said, 『I have attained thorough understanding of this Dharma, and now I wish to return to the place where I was born. I should seek five hundred gold coins to repay your teachings.』 At that time, Baoyun gradually traveled through various countries and villages, arriving at the great city of Lotus Adornment. Seeing the city's magnificent splendor, he immediately asked, 『What great event is taking place in this city?』 They jointly told him, 『Virtuous one, you should know that now the World Honored One, the Buddha Dipamkara (Burning Lamp Buddha), along with eighty kotis (a unit of 10 million) of great Arhats and eighty-four thousand great Bodhisattvas, is in the royal palace, expounding the true Dharma to liberate all beings. The people of this country are adorned in such a way.』 At that time, upon hearing this, Baoyun generated a pure mind and great joy, thinking, 『A Buddha's appearance in the world is rare, like the udumbara flower that appears only once in a long time. I should now use the gold coins I have sought to buy flowers and scatter them upon the Buddha.』 Gradually, he saw a young girl holding seven utpala (blue lotus) flowers. At that time, Baoyun said to the girl, 『These flowers are extraordinary. Where did you get them? I wish to trade these flowers for five hundred gold coins to make a beautiful garland to offer to the Buddha Dipamkara.』 Then, upon hearing the name of the Buddha, the girl, due to the power of her past good roots, said, 『Now my body is trapped in the cycle of birth and death, I should awaken myself.』 Upon hearing this, Baoyun asked the girl, 『What did you just say?』 The girl replied, 『In the past asamkhya (countless) kalpas (eons), I accumulated merits in the Buddha's Dharma, giving away pearls, lapis lazuli, gold, silver, cowrie shells, elephants, horses, cows, sheep, palanquins, carriages, female attendants, my head, eyes, marrow, brain, body, flesh, hands, and feet, all possessions both internal and external, with deep pure faith, leaving home to practice the Bodhisattva path. I was free from all obstacles in all dharmas, not even a mustard seed's worth of attachment to my life. Why do you look down upon me?』 At that time, the girl took the utpala flowers and went to where the Buddha Dipamkara was, offering the flowers to the Buddha, who accepted them. At that time, the World Honored One was also surrounded by hundreds of thousands of kotis of nayutas (a large number) of beings, with the Buddha's majestic virtue being vast and pure. And this young girl praised:

未曾有，即時發起最上勝心，增長愛樂。舍利子！時寶云梵志亦詣佛所，發凈信心頂禮雙足，瞻仰尊顏目不暫舍。見彼人眾悉以上妙法服，奉獻然燈如來。時彼寶云作是思惟：『我今何有殊妙法服而為供養？』即以所著鹿皮之衣持用上佛。時會人眾見是事已，即生毀呰。作是語時，彼鹿皮衣忽然變作七寶所成。是時寶云心大歡喜踴躍無量，即以奉獻然燈如來，而作是言：『唯見哀愍愿垂納受。』是時如來即為受之。復以五枝優缽羅華，供散佛上普及眾會。

「爾時復有無數天子，持天曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華而散佛上，于虛空中作天伎樂歌詠贊嘆，以神通力復現無數優缽羅華，其華千葉異香彌布，旋覆空中化成華蓋，以為供養。舍利子！爾時寶云梵志即于然燈佛所經十二歲凈心奉事，由勝進力以本願故獲金色髻，而作是言：『唯愿世尊安慰於我，令我堅固，早成阿耨多羅三藐三菩提記。』

佛說大乘菩薩藏正法經卷第三十九大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經

佛說大乘菩薩藏正法經卷第四十

西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之八

「複次舍利子！彼然燈如

【現代漢語翻譯】現代漢語譯本：當時，（眾人）心中生起前所未有的歡喜，立刻發起最殊勝的心，增長愛慕和喜悅。舍利子！當時，寶云梵志（婆羅門種姓的修行者）也來到佛陀所在之處，以清凈的信心頂禮佛的雙足，瞻仰佛的尊容，眼睛片刻也不離開。他看到那些人眾都用最上等的法衣供奉燃燈如來（過去佛名），當時寶云心想：『我現在有什麼特別殊勝的法衣可以用來供養呢？』於是就把自己穿的鹿皮衣服拿來供奉佛陀。當時在場的人們看到這件事後，就加以譭謗和責備。當他們說這些話的時候，那件鹿皮衣服忽然變成了七寶所成。這時，寶云心中無比歡喜，踴躍無量，立刻把它奉獻給燃燈如來，並說道：『唯愿您慈悲憐憫，接受我的供養。』當時，如來就接受了。他又用五枝優缽羅華（藍色蓮花）供養，散在佛的身上，遍及所有在場的人。當時，又有無數天子，拿著天上的曼陀羅華（白色花）、摩訶曼陀羅華（大白色花）、曼殊沙華（紅色花）、摩訶曼殊沙華（大紅色花）散在佛的身上，在虛空中演奏天樂，歌詠贊嘆，以神通力又顯現出無數的優缽羅華，這些花有千片花瓣，散發出奇異的香氣，在空中旋轉覆蓋，化成華蓋，用來供養。舍利子！當時，寶云梵志在燃燈佛那裡，經過十二年以清凈的心奉事，由於精進的力量和本來的願力，獲得了金色的髮髻，並說道：『唯愿世尊安慰我，使我堅定，早日得到阿耨多羅三藐三菩提（無上正等正覺）的授記。』佛說大乘菩薩藏正法經卷第三十九大正藏第 11 冊 No. 0316 佛說大乘菩薩藏正法經佛說大乘菩薩藏正法經卷第四十西天譯經三藏銀青光祿大夫試光祿卿慈覺傳梵大師賜紫沙門臣法護等奉　詔譯勝慧波羅蜜多品第十一之八『再者，舍利子！』燃燈如來...

【English Translation】 English version: Thereupon, they conceived a most unprecedented joy, immediately generating the most supreme aspiration, increasing their love and delight. Shariputra! At that time, the Brahmin named Baoyun (Cloud of Treasures) also went to where the Buddha was, with pure faith prostrated at the Buddha's feet, gazing upon the Buddha's countenance without a moment's distraction. Seeing that the assembly was offering the most exquisite Dharma robes to Dipamkara Tathagata (the name of a past Buddha), Baoyun thought to himself: 'What extraordinary Dharma robe do I have now that I can offer?' He then took the deerskin garment he was wearing and offered it to the Buddha. When the assembly saw this, they immediately began to criticize and reproach him. As they were speaking, the deerskin garment suddenly transformed into one made of seven treasures. At this, Baoyun's heart was filled with immeasurable joy and elation, and he immediately offered it to Dipamkara Tathagata, saying: 'May you have compassion and accept my offering.' At that time, the Tathagata accepted it. He then offered five blue lotus flowers (utpala), scattering them over the Buddha and throughout the assembly. At that time, countless devas (gods) also came, holding celestial mandara flowers (white flowers), maha-mandara flowers (large white flowers), manjushaka flowers (red flowers), and maha-manjushaka flowers (large red flowers), scattering them over the Buddha. In the empty space, they played celestial music, singing praises, and through their supernatural powers, they manifested countless utpala flowers. These flowers had a thousand petals, emitting a unique fragrance, swirling and covering the sky, transforming into a canopy of flowers as an offering. Shariputra! At that time, the Brahmin Baoyun served Dipamkara Buddha with a pure heart for twelve years. Through the power of his diligent progress and his original vows, he obtained a golden topknot and said: 'May the World Honored One comfort me, strengthen me, and grant me the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment) soon.' The Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma, Volume 39 Taisho Tripitaka Volume 11, No. 0316, The Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma The Sutra of the Great Vehicle, the Treasury of Bodhisattvas, the Correct Dharma, Volume 40 Translated by Tripitaka Master Dharma Raksha, the Silver Blue Grand Master of the Western Heaven, the Acting Minister of the Court of Imperial Sacrifices, the Great Master of the Transmission of the Sanskrit Language, the Purple-Robed Shramana, and others, under Imperial Decree, Chapter 11, Section 8, on the Perfection of Wisdom 'Furthermore, Shariputra!' Dipamkara Tathagata...

來、應、正等覺，於三世中普以慧眼悉能了知。時寶云梵志如是知已，以金色髻佈散于地，請佛、聲聞及余比丘右旋履蹈。所以者何？佛告諸比丘：『寶云梵志過無量阿僧祇劫當得作佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』舍利子！時彼梵志聞佛記已，歡喜踴躍現大神通，于虛空中即時證得無量百千俱胝那庾多不可說三摩地門。以神通智力，超越東方殑伽沙世界，諸佛世尊咸與授記：『汝于未來世過無量阿僧祇劫當得作佛，號釋迦牟尼。』如是南西北方四維上下，諸佛世尊亦復如是。舍利子！是寶云梵志復聞諸佛同授記已，獲大安慰從空中下，即時往詣然燈佛所，發凈信心舍家出家常修梵行。舍利子！汝于寶云梵志莫起異見、勿生疑惑。所以者何？彼梵志者即我身是。我于爾時以五枝優缽羅華散佛頂上，復于菩薩藏正法，樂欲聽聞受持讀誦、廣大開示為人演說，具足正行謂無相行，是故疾得阿耨多羅三藐三菩提記。舍利子！若我于彼清凈法行不以神通智力種種成辦，彼佛世尊即不與我授菩提記。爾時我于菩薩藏正法如其所聞，安立正行，謂無相行、不可得行。及見彼佛，於一切行平等超越。我于彼佛知一切法自性不生，隨順諸法起平等見，而能獲得最上

【現代漢語翻譯】現代漢語譯本：如來、應供、正等覺（如來十號之一，指完全覺悟的佛陀），在過去、現在、未來三世中，普遍以智慧之眼完全能夠了知一切。當時，寶云梵志（婆羅門修行者）這樣知道后，將金色的髮髻散佈在地上，請佛陀、聲聞弟子以及其他比丘右旋繞行。這是為什麼呢？佛陀告訴眾比丘：『寶云梵志在經過無量阿僧祇劫（極長的時間單位）后，將成佛，號為釋迦牟尼如來、應供、正遍知（如來十號之一，指完全覺悟的佛陀）、明行足（如來十號之一，指智慧和德行圓滿）、善逝（如來十號之一，指善於到達涅槃）、世間解（如來十號之一，指了解世間一切）、無上士（如來十號之一，指無與倫比的聖者）、調御丈夫（如來十號之一，指能調伏眾生的大丈夫）、天人師（如來十號之一，指天人和人類的導師）、佛、世尊（如來十號之一，指世間最尊貴的人）。』舍利子！當時那位梵志聽到佛陀的授記后，歡喜踴躍，顯現大神通，在虛空中即刻證得無量百千俱胝那由他不可說三摩地門（禪定境界）。以神通智慧之力，超越東方恒河沙數的世界，諸佛世尊都為他授記：『你于未來世經過無量阿僧祇劫后，將成佛，號為釋迦牟尼。』像這樣，南方、西方、北方、四維（東南、東北、西南、西北）以及上方、下方，諸佛世尊也都是這樣授記。舍利子！這位寶云梵志又聽到諸佛共同授記后，獲得極大的安慰，從空中下來，立刻前往燃燈佛（過去佛之一）那裡，發起清凈的信心，捨棄家庭出家，常常修行清凈的梵行。舍利子！你對於寶云梵志不要產生不同的看法，不要產生疑惑。這是為什麼呢？那位梵志就是我的前身。我當時用五枝優缽羅花（藍色蓮花）散在佛的頭頂上，又對於菩薩藏（菩薩所修行的法門）的正法，樂意聽聞、受持、讀誦、廣泛開示，為他人演說，具足正行，即無相行，因此迅速得到阿耨多羅三藐三菩提（無上正等正覺）的授記。舍利子！如果我對於那清凈的法行，不以神通智慧之力種種成就，那位佛世尊就不會給我授菩提記。當時我對於菩薩藏的正法，如其所聞，安立正行，即無相行、不可得行。並且見到那位佛，對於一切行平等超越。我從那位佛那裡知道一切法自性不生，隨順諸法生起平等見，從而能夠獲得最上現代漢語譯本：的智慧。

【English Translation】 English version: The Tathagata, Arhat, Samyak-sambuddha (one of the ten epithets of a Buddha, referring to a fully enlightened Buddha), universally knows all things with his wisdom eye in the three periods of time. At that time, the Brahmin named Baoyun, having understood this, scattered his golden hair on the ground, inviting the Buddha, the Sravakas, and other Bhikkhus to circumambulate him clockwise. Why is this so? The Buddha told the Bhikkhus: 'The Brahmin Baoyun, after countless asamkhya kalpas (extremely long periods of time), will become a Buddha, named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, Vidyacharanasampanna (one of the ten epithets of a Buddha, referring to the perfection of wisdom and conduct), Sugata (one of the ten epithets of a Buddha, referring to one who has gone well to Nirvana), Lokavid (one of the ten epithets of a Buddha, referring to one who understands the world), Anuttara (one of the ten epithets of a Buddha, referring to the unsurpassed one), Purushadamyasarathi (one of the ten epithets of a Buddha, referring to the tamer of men), Shastha Devamanushyanam (one of the ten epithets of a Buddha, referring to the teacher of gods and humans), Buddha, Bhagavan (one of the ten epithets of a Buddha, referring to the most venerable one in the world).' Shariputra! At that time, that Brahmin, having heard the Buddha's prediction, rejoiced and manifested great supernatural powers, instantly attaining countless hundreds of thousands of kotis of nayutas of inexpressible samadhi gates (states of meditative absorption) in the void. With the power of his supernatural wisdom, he transcended the worlds as numerous as the sands of the Ganges River in the east, and all the Buddhas and World Honored Ones predicted for him: 'In the future, after countless asamkhya kalpas, you will become a Buddha, named Shakyamuni.' Likewise, in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), as well as above and below, all the Buddhas and World Honored Ones made the same predictions. Shariputra! This Brahmin Baoyun, having heard the same predictions from all the Buddhas, received great comfort, descended from the sky, and immediately went to Dipankara Buddha (one of the past Buddhas), generating pure faith, renouncing his family to become a monk, and constantly practicing pure conduct. Shariputra! Do not have different views or doubts about the Brahmin Baoyun. Why is this so? That Brahmin was my former self. At that time, I scattered five blue utpala flowers (blue lotuses) on the Buddha's head, and also, regarding the Dharma of the Bodhisattva Pitaka (the teachings practiced by Bodhisattvas), I was eager to hear, uphold, recite, widely expound, and explain it to others, fulfilling the right practice, which is the practice of non-characteristics, and therefore quickly received the prediction of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Shariputra! If I had not accomplished that pure Dharma practice with various supernatural wisdom powers, that Buddha World Honored One would not have given me the prediction of Bodhi. At that time, regarding the Dharma of the Bodhisattva Pitaka, as I had heard, I established the right practice, which is the practice of non-characteristics and the practice of non-attainment. And seeing that Buddha, I equally transcended all practices. From that Buddha, I knew that the self-nature of all dharmas is unborn, and following the dharmas, I arose the view of equality, and thus was able to obtain the supreme English version: wisdom.

法忍。得是忍者何所忍耶？所謂色忍、受忍、想忍、行忍、識忍，乃至蘊、處、界種種法忍。雖復得是法忍，如彼增語。所以者何？非世間法積集行故，非異生法、非無學法、非緣覺法、非菩薩法、非諸佛法積集行故，於一切法皆不可得，無所集故，說此是名得諸法忍。又彼忍者，於一切相、一切攀緣，一剎那頃亦得是忍，謂非眼界非眼境界盡，乃至非耳鼻舌身意境界盡，于彼忍境亦無所至。舍利子！得是忍者，由我于菩薩藏正法樂欲聽聞受持讀誦，廣大開示為人演說，具足正行，謂無相行、不可得行，是故我于然燈佛所速得受記。」

說是語時，會中有長者子名曰仁授，聞佛說菩薩藏正法諸佛功德及菩薩行，即從坐起，整衣服偏袒右肩，右膝著地合掌恭敬而白佛言：「世尊！我于尊者阿㝹樓馱，昔常隨學入解阿羅漢法，盡老死際住空寂舍。我今忽聞菩薩藏正法、諸佛功德及菩薩行，所謂大乘是最上乘，第一深妙無有過上，是為阿耨多羅三藐三菩提法。而我親聞佛說、親所聽受，於此正法發生無量深妙勝解。復於是法，無所稱量、無所執著、不作勝解。若謂是法第一深妙無有過上，是即于彼積集退轉。世尊！此菩薩藏正法，于諸佛乘乃至所有一切乘中，最在其上第一開示，多所憐愍多所饒益，安樂天人度脫一切

【現代漢語翻譯】現代漢語譯本：法忍（Dharma-kṣānti，對佛法的忍可）。獲得這種忍，是忍受什麼呢？所謂色忍（rūpa-kṣānti，對物質的忍可）、受忍（vedanā-kṣānti，對感受的忍可）、想忍（saṃjñā-kṣānti，對概念的忍可）、行忍（saṃskāra-kṣānti，對意志的忍可）、識忍（vijñāna-kṣānti，對意識的忍可），乃至蘊（skandha，五蘊）、處（āyatana，十二處）、界（dhātu，十八界）種種法的忍。雖然獲得了這種法忍，就像那些增語（adjective，修飾語）一樣。這是為什麼呢？因為它不是世間法積聚而成的，不是異生（pṛthagjana，凡夫）法、不是無學（aśaikṣa，阿羅漢）法、不是緣覺（pratyekabuddha，獨覺）法、不是菩薩（bodhisattva，菩薩）法、不是諸佛（buddha，佛陀）法積聚而成的，對於一切法都不可得，因為沒有聚集，所以說這叫做獲得諸法忍。而且，這種忍，對於一切相（lakṣaṇa，現象）、一切攀緣（ālambana，執著），在一剎那間也能獲得這種忍，即不是眼界（cakṣur-dhātu，眼根）也不是眼境界（cakṣur-viṣaya，眼境）的盡頭，乃至不是耳鼻舌身意境界的盡頭，對於這種忍的境界也沒有到達之處。舍利子（Śāriputra，佛陀弟子）！獲得這種忍的人，是因為我對於菩薩藏（bodhisattva-piṭaka，菩薩的教法）正法（saddharma，正法）樂於聽聞、受持、讀誦，廣為開示，為他人演說，具足正行，即無相行（animitta-caryā，不執著于相的修行）、不可得行（anupalabdhi-caryā，不執著于所得的修行），因此我在燃燈佛（Dīpaṃkara，過去佛）那裡迅速得到了授記（vyākaraṇa，預言成佛）。當說這些話的時候，會中有一位長者子，名叫仁授，聽到佛陀說菩薩藏正法、諸佛功德以及菩薩行，立即從座位上站起來，整理衣服，袒露右肩，右膝著地，合掌恭敬地對佛說：『世尊！我過去常常跟隨尊者阿㝹樓馱（Aniruddha，佛陀弟子）學習，進入阿羅漢法（arhat-dharma，阿羅漢的教法），直到老死都住在空寂的住所。我現在忽然聽到菩薩藏正法、諸佛功德以及菩薩行，所謂大乘（mahāyāna，大乘佛教）是最上乘，第一深妙，沒有比它更上的，這是阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的法。而我親自聽到佛陀所說、親自聽受，對於這種正法生起了無量深妙的勝解（adhimukti，深刻的理解）。而且對於這種法，不作稱量、不作執著、不作勝解。如果說這種法第一深妙，沒有比它更上的，那就是對於它積聚退轉。世尊！這種菩薩藏正法，在諸佛乘乃至所有一切乘中，最在其上，第一開示，多所憐憫，多所饒益，安樂天人，度脫一切』

【English Translation】 English version: Dharma-kṣānti (Patience with the Dharma). What is this patience that is attained? It is the patience with form (rūpa-kṣānti), the patience with feeling (vedanā-kṣānti), the patience with perception (saṃjñā-kṣānti), the patience with mental formations (saṃskāra-kṣānti), the patience with consciousness (vijñāna-kṣānti), and even the patience with the aggregates (skandha), the sense bases (āyatana), the elements (dhātu), and all kinds of dharmas. Although this Dharma-kṣānti is attained, it is like those adjectives. Why is that? Because it is not accumulated by worldly dharmas, not by the dharmas of ordinary beings (pṛthagjana), not by the dharmas of those who have nothing more to learn (aśaikṣa), not by the dharmas of solitary realizers (pratyekabuddha), not by the dharmas of bodhisattvas (bodhisattva), and not by the dharmas of all Buddhas (buddha). It is unattainable in all dharmas, because there is no accumulation. Therefore, it is said that this is called attaining patience with all dharmas. Moreover, this patience, with regard to all characteristics (lakṣaṇa) and all attachments (ālambana), can be attained in an instant. That is, it is not the end of the eye realm (cakṣur-dhātu) or the eye object (cakṣur-viṣaya), and not even the end of the realms of ear, nose, tongue, body, and mind. There is nowhere to reach in the realm of this patience. Śāriputra! Those who attain this patience do so because I am delighted to hear, uphold, recite, widely explain, and teach others the true Dharma (saddharma) of the Bodhisattva-piṭaka (the teachings of the Bodhisattvas), and because I practice correctly, that is, the practice of non-characteristic (animitta-caryā) and the practice of non-attainment (anupalabdhi-caryā). Therefore, I quickly received the prediction (vyākaraṇa) from Dīpaṃkara Buddha (a past Buddha). When these words were spoken, there was an elder's son in the assembly named Ren Shou, who, upon hearing the Buddha speak of the true Dharma of the Bodhisattva-piṭaka, the merits of all Buddhas, and the practices of bodhisattvas, immediately rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'World Honored One! In the past, I often followed the Venerable Aniruddha (a disciple of the Buddha) to learn and enter the Dharma of the Arhat (arhat-dharma), dwelling in empty and quiet places until the end of old age and death. Now, I suddenly hear of the true Dharma of the Bodhisattva-piṭaka, the merits of all Buddhas, and the practices of bodhisattvas, that the Mahāyāna (the Great Vehicle) is the supreme vehicle, the most profound and wonderful, and that there is nothing superior to it. This is the Dharma of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). And I have personally heard the Buddha speak, and I have personally received these teachings, and I have developed immeasurable, profound, and excellent understanding (adhimukti) of this true Dharma. Moreover, with regard to this Dharma, I do not measure it, I do not cling to it, and I do not make any superior understanding. If it is said that this Dharma is the most profound and wonderful, and that there is nothing superior to it, then that is accumulating regression with regard to it. World Honored One! This true Dharma of the Bodhisattva-piṭaka is the highest among all the vehicles of the Buddhas and all other vehicles. It is the foremost teaching, showing great compassion, bringing great benefit, bringing peace to gods and humans, and liberating all.'

。于學無學如應所得至菩薩地，其誰不發阿耨多羅三藐三菩提心？」

爾時長者子仁授重白佛言：「世尊！于苦集中而難成就阿耨多羅三藐三菩提耶？」

佛言：「仁授！如是如是。世尊如其行相，于阿耨多羅三藐三菩提心不退轉積集精進。如佛世尊于殑伽沙數一一佛所發菩提心，復能平等安住如是精進證菩提果，復能安隱諸菩薩道。所以者何？諸佛智慧無量無邊。不可思議不可稱量世尊，若於是法不善修作、分別掛礙，雖百千俱胝那庾多劫，于菩提果甚為難得。」

爾時仁授長者子即于佛前說伽陀曰：

「于千俱胝劫，　　我發菩提心，　見懈怠眾生，　　沉淪諸苦惱。　假使施頭目，　　量積過須彌，　如是一心中，　　精勤無懈退。　若我住佛道，　　利樂諸有情，　由依如來故，　　得是精進力。　此乘名大乘，　　是佛最上說，　樂欲菩提者，　　畢竟無見取。　救護諸苦惱，　　解脫于惡趣，　此正覺義利，　　唯如來所說。」

時仁授長者子說是偈已，于佛法中起大信解，不著世樂妻子眷屬。向佛世尊頭面禮足右繞三匝，于剎那頃詣本住處，與自眷屬七妻七男七女七奴七婢，各持上妙細㲲價直千萬，並諸伎樂五百人俱，出王舍大城欲詣佛所。時彼人眾見

【現代漢語翻譯】現代漢語譯本『對於有學和無學的人，如果他們能夠達到菩薩的境界，那麼有誰不會發起阿耨多羅三藐三菩提心（無上正等正覺之心）呢？』

當時，長者子仁授再次對佛說：『世尊！在充滿苦難的輪迴中，難道很難成就阿耨多羅三藐三菩提嗎？』

佛說：『仁授，是的，確實如此。世尊的修行方式是，對於阿耨多羅三藐三菩提心，不退轉地積累精進。如同佛世尊在恒河沙數般的每一位佛陀那裡都發起了菩提心，並且能夠平等安住于這樣的精進，最終證得菩提果，也能夠安穩地引導菩薩道。這是為什麼呢？因為諸佛的智慧是無量無邊的，不可思議，無法衡量。世尊，如果對於這個法門不能好好地修習、分別，併產生執著，即使經過百千俱胝那由他劫，也很難獲得菩提果。』

當時，仁授長者子即在佛前說了偈頌：

『在千俱胝劫中，我發起了菩提心，看到懈怠的眾生，沉淪在各種苦惱中。即使佈施頭目，堆積起來超過須彌山，也要以這樣的心，精勤不懈怠。如果我能安住于佛道，利益一切有情眾生，都是因為依靠如來，才得到這樣的精進力量。此乘名為大乘，是佛陀最上的教說，樂於追求菩提的人，最終不會有任何執著。救護各種苦惱，解脫于惡道，這正覺的意義和利益，唯有如來才能宣說。』

當時，仁授長者子說完這偈頌后，對佛法生起了極大的信心和理解，不再執著於世俗的享樂、妻子和眷屬。他向佛世尊頂禮，右繞三匝，在剎那間回到了自己的住所，帶著自己的眷屬，包括七個妻子、七個兒子、七個女兒、七個男僕和七個女僕，各自拿著價值千萬的上等細軟，以及五百名樂師，一起離開王舍大城，想要前往佛陀所在之處。當時，那些人看到

【English Translation】 English version 'Regarding those who are in the stages of learning and no-more-learning, if they can reach the level of a Bodhisattva, who would not generate the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?'

At that time, the son of the elder, Ren Shou, again said to the Buddha, 'World Honored One! Is it difficult to achieve Anuttara-samyak-sambodhi in the midst of the accumulation of suffering?'

The Buddha said, 'Ren Shou, it is so, it is indeed so. The World Honored One's practice is such that, regarding the aspiration for Anuttara-samyak-sambodhi, one accumulates diligence without regression. Just as the World Honored One generated the aspiration for Bodhi at the place of each Buddha as numerous as the sands of the Ganges, and was able to equally abide in such diligence, ultimately attaining the fruit of Bodhi, and also being able to peacefully guide the Bodhisattva path. Why is this so? Because the wisdom of all Buddhas is immeasurable and boundless, inconceivable and beyond measure. World Honored One, if one does not cultivate and contemplate this Dharma well, and creates attachments, even after hundreds of thousands of kotis of nayutas of kalpas, it will be very difficult to attain the fruit of Bodhi.'

At that time, the son of the elder, Ren Shou, immediately spoke the following gatha in front of the Buddha:

'In thousands of kotis of kalpas, I generated the aspiration for Bodhi, Seeing the indolent beings, sinking in various sufferings. Even if one were to give away heads and eyes, piling them up higher than Mount Sumeru, With such a mind, one should be diligent without regression. If I can abide in the Buddha's path, benefiting all sentient beings, It is all because of relying on the Tathagata, that I obtain such diligent strength. This vehicle is called the Great Vehicle, the Buddha's supreme teaching, Those who desire Bodhi, ultimately will have no attachments. Rescuing all sufferings, liberating from evil realms, This meaning and benefit of Right Enlightenment, only the Tathagata can proclaim.'

At that time, after the son of the elder, Ren Shou, finished speaking this gatha, he generated great faith and understanding in the Buddha's Dharma, and no longer clung to worldly pleasures, wife, and family. He bowed to the World Honored Buddha, circumambulated him three times to the right, and in an instant, returned to his residence, taking his family, including seven wives, seven sons, seven daughters, seven male servants, and seven female servants, each carrying fine silks worth millions, along with five hundred musicians, they left the great city of Rajagriha, intending to go to where the Buddha was. At that time, those people saw

是事已，即時往問。時長者子白言：「仁等當知，如來現在耆阇崛山，與無量無數百千大眾恭敬圍繞，廣大開示無量善法。佛之智慧不可思議不可稱量，我及眷屬欲往詣彼樂聞如來深妙法義，以善根力決諸疑網，為欲攝受阿耨多羅三藐三菩提。仁等亦宜親近彼佛植諸善本。」時彼人民聞是語已，生大歡喜，咸悉隨從。爾時長者子與自眷屬五百伎樂及千人眾到佛所已，即以花香纓珞、涂香粖香繒蓋幢幡、伎樂歌詠作諸供養，及上妙細㲲價直百千以散佛上。即于佛前說伽陀曰：

「往昔多劫中，　　勤修菩提行，　於法得自在，　　利樂諸有情，　如是我今當，　　故此伸供養。　見兩足世尊，　　常處清凈行，　現證無上道，　　故此伸供養。　我諸眷屬等，　　所將千人眾，　咸親近如來，　　一切歸命禮。」

爾時長者子說偈贊已，而白佛言：「世尊！我及眷屬所將人眾來詣佛所，一切皆住阿耨多羅三藐三菩提心植眾善本，于無上道誓不退轉。」作是語已俱發聲言：「世尊！我等歸佛、歸法及比丘僧諸優婆塞，唯見攝受。我等盡其形壽，遠離殺害，趣清凈門，一時皆發無上道心。惟愿世尊為我等故說微妙法，于如是眾勿應棄捨，及未來世苦惱眾生愿為濟度。」如是二請。

爾時世尊極憐

【現代漢語翻譯】現代漢語譯本事情辦完后，他們立刻前去詢問。當時，長者子說道：『諸位應當知道，如來現在在耆阇崛山（Grdhrakuta，又譯靈鷲山，佛陀常在此處說法），被無量無數的百千大眾恭敬圍繞，廣泛開示無量的善法。佛的智慧不可思議，無法衡量，我和我的眷屬想要前往那裡，樂於聽聞如來深奧微妙的法義，憑藉善根的力量來決斷各種疑惑，爲了攝受阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。諸位也應該親近佛陀，種下各種善的根本。』當時，那些人們聽了這話后，都非常歡喜，全都跟隨前往。那時，長者子和他的眷屬，帶著五百種樂器和一千人，到達佛陀所在的地方后，就用鮮花、香、瓔珞、涂香、粖香、絲綢傘蓋、幢幡、樂器歌詠等來做各種供養，並且將上等的細軟絲綢，價值百千，散在佛陀身上。然後在佛陀面前說了偈頌：『往昔在許多劫中，勤奮修行菩提之道，對於佛法獲得自在，利益安樂一切有情眾生，像我今天這樣，所以才來伸出供養。見到兩足世尊（佛陀的尊稱），常處在清凈的修行中，親自證悟無上之道，所以才來伸出供養。我和我的眷屬等，所帶領的一千人，都親近如來，一切都歸命禮敬。』當時，長者子說完偈頌讚嘆后，對佛陀說：『世尊！我和我的眷屬所帶領的人眾來到佛陀這裡，一切都安住于阿耨多羅三藐三菩提心，種下各種善的根本，對於無上之道發誓不退轉。』說完這話，他們一起發出聲音說：『世尊！我們歸依佛、歸依法、歸依比丘僧（Bhiksu-samgha，出家僧團）以及諸優婆塞（Upasaka，在家男居士），希望您能攝受我們。我們盡此一生，遠離殺害，走向清凈之門，同時都發起了無上道心。只希望世尊爲了我們演說微妙的佛法，對於這樣的眾生不要捨棄，以及未來世受苦惱的眾生，希望您能救度他們。』這樣請求了兩次。這時，世尊極其憐憫他們。

【English Translation】 English version When the matter was finished, they immediately went to inquire. At that time, the son of the elder said: 'You should know that the Tathagata (如來, another name for Buddha) is now on Mount Grdhrakuta (耆阇崛山, also known as Vulture Peak), respectfully surrounded by countless hundreds of thousands of people, extensively expounding immeasurable good dharmas. The Buddha's wisdom is inconceivable and immeasurable. My family and I wish to go there, delighting in hearing the profound and subtle meanings of the Tathagata's teachings, using the power of good roots to resolve all doubts, and to embrace Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). You should also draw near to the Buddha and plant the roots of all good.' At that time, when those people heard these words, they were greatly delighted and all followed along. Then, the son of the elder and his family, bringing five hundred musical instruments and a thousand people, arrived at the place where the Buddha was. They made various offerings with flowers, incense, garlands, scented ointments, powdered incense, silk canopies, banners, musical performances, and songs, and scattered fine silk fabrics worth hundreds of thousands over the Buddha. Then, in front of the Buddha, they spoke the following verses: 'In the past, through many kalpas (劫, eons), I diligently cultivated the path of Bodhi (菩提, enlightenment), attained freedom in the Dharma (法, teachings), and brought benefit and joy to all sentient beings. Just as I am doing today, I extend these offerings. Seeing the Two-Footed World Honored One (兩足世尊, an epithet for the Buddha), always abiding in pure practice, having personally realized the unsurpassed path, I extend these offerings. My family and I, along with the thousand people we have brought, all draw near to the Tathagata, and all take refuge and pay homage.' At that time, after the son of the elder had finished reciting the verses of praise, he said to the Buddha: 'World Honored One! My family and I, along with the people we have brought, have come to the Buddha's place. All of us abide in the mind of Anuttara-samyak-sambodhi, planting the roots of all good, and vowing not to retreat from the unsurpassed path.' After saying this, they all spoke together: 'World Honored One! We take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhiksu-samgha (比丘僧, monastic community), and the Upasakas (優婆塞, lay male followers), hoping that you will accept us. For the rest of our lives, we will abstain from killing, walk the path of purity, and at the same time, we have all generated the mind of the unsurpassed path. We only hope that the World Honored One will expound the subtle Dharma for our sake, and not abandon such beings, and that you will save the suffering beings of future generations.' They made these requests twice. At that time, the World Honored One was extremely compassionate towards them.

愍故現大神通，即升虛空跏趺而坐。時長者子等見是事已嘆未曾有。彼佛世尊威神力故，持諸大眾皆處虛空。爾時長者子與自眷屬五百伎樂等發大歡喜，于虛空中起立合掌，右繞三匝頭面禮足，作眾伎樂歌詠佛德，普及時會，如是遍滿無量百千逾繕那。佛神力故，忽于空中復化大比丘眾千二百五十人，與其眷屬六萬人俱，從東方來樂欲聽法。時佛世尊見彼大眾，即以神力化五樓閣，眾妙莊嚴甚為希有，一一樓閣皆出梵音演說妙法。復有百千俱胝諸天子眾，持天曼陀羅華以散佛上，偏覆空中；佛神力故成華樓閣。爾時長者子及諸大眾，睹如是等廣大神變清凈莊嚴，發生無量親近愛樂。佛知是已即攝神力，還復東方本相如故。爾時阿難見是事已，偏袒右肩合掌恭敬而白佛言：「世尊！以何因緣現是神變？惟愿世尊為我等說。」

佛告阿難：「我今當爲仁授長者子與自眷屬及眾伎樂供養於我，是人于千俱胝劫不墮惡趣，常生人天受勝妙樂。過是劫已，亦復尊重供養道行如來、應、正等覺，於二十五俱胝劫不復輪轉。是七妻等舍是身已，當轉女身成丈夫相，復與仁授菩薩於一劫中修菩薩行。阿難！彼仁授菩薩當得作佛，號曰等心如來，十號具足，與自眷屬轉次授記皆得作佛。時彼伎樂五百人眾，由供養佛，以是緣故，于

【現代漢語翻譯】現代漢語譯本佛陀爲了憐憫他們，顯現大神通，立即升到空中結跏趺坐。當時，長者子等人見到這種景象，驚歎從未見過。由於佛陀世尊的威神力，使得所有大眾都處在空中。那時，長者子和他的眷屬以及五百名樂師等都非常歡喜，在空中站立合掌，右繞佛陀三圈，頭面禮足，演奏各種樂器，歌頌佛陀的功德，聲音傳遍整個法會，這樣遍佈無量百千由旬的地方。由於佛陀的神力，忽然在空中又化現出大比丘眾一千二百五十人，和他們的眷屬六萬人，從東方來，樂意聽聞佛法。當時，佛陀世尊見到這些大眾，就用神力化現出五座樓閣，用各種奇妙的寶物裝飾，非常稀有，每一座樓閣都發出梵音，演說微妙的佛法。又有百千俱胝的天子們，拿著天上的曼陀羅花散在佛陀身上，遍佈空中；由於佛陀的神力，這些花變成了樓閣。那時，長者子和所有大眾，看到這樣廣大神變和清凈莊嚴的景象，生起無量的親近愛樂之心。佛陀知道他們的心意后，就收回神力，恢復到東方原來的樣子。當時，阿難見到這種景象后，偏袒右肩，合掌恭敬地對佛陀說：『世尊！因為什麼因緣而顯現這樣的神變？希望世尊為我們解說。』佛陀告訴阿難：『我現在要為你授記，長者子和他的眷屬以及樂師們供養我，這個人將在千俱胝劫中不墮入惡道，常生於人天，享受殊勝的快樂。過了這些劫后，他還會尊重供養道行如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），在二十五俱胝劫中不再輪迴。他的七位妻子等捨棄這個身體后，將轉女身成丈夫相，我還要為你授記，這位菩薩將在一個劫中修行菩薩行。阿難！這位仁授菩薩將得成佛，號為等心如來（Samacitta Tathagata），十號具足，和他的眷屬依次授記，都將成佛。當時，那五百名樂師，由於供養佛陀，因為這個緣故，在

【English Translation】 English version Out of compassion, the Buddha manifested great supernatural powers, immediately rising into the air and sitting in the lotus position. At that time, the sons of the elders and others, seeing this event, marveled that they had never seen such a thing. Due to the majestic power of the Buddha, all the assembly was held in the air. Then, the sons of the elders, along with their families and five hundred musicians, were greatly delighted. They stood in the air, joined their palms, circumambulated the Buddha three times to the right, bowed their heads to the ground, played various musical instruments, and sang praises of the Buddha's virtues. Their voices spread throughout the entire assembly, filling countless hundreds of thousands of yojanas (a unit of distance). Through the Buddha's divine power, suddenly in the air, a great assembly of monks, numbering one thousand two hundred and fifty, along with their families of sixty thousand, appeared from the east, eager to hear the Dharma. When the Buddha saw this assembly, he used his divine power to transform five pavilions, adorned with various wonderful treasures, which were extremely rare. Each pavilion emitted Brahma sounds, expounding the wonderful Dharma. Furthermore, hundreds of thousands of kotis (a unit of large number) of celestial beings, holding celestial Mandarava flowers, scattered them upon the Buddha, covering the sky. Through the Buddha's divine power, these flowers transformed into pavilions. At that time, the sons of the elders and all the assembly, witnessing such vast supernatural transformations and pure adornments, developed immeasurable feelings of closeness, affection, and joy. Knowing their minds, the Buddha withdrew his divine power, returning to his original form in the east. Then, Ananda, seeing this event, bared his right shoulder, joined his palms respectfully, and said to the Buddha, 'World Honored One! For what reason did you manifest such supernatural transformations? We beseech the World Honored One to explain this to us.' The Buddha told Ananda, 'I will now give you a prophecy. The sons of the elders, along with their families and musicians, who made offerings to me, will not fall into evil realms for thousands of kotis of kalpas (an immeasurable period of time), and will always be born in human and celestial realms, enjoying supreme bliss. After these kalpas have passed, they will also respect and make offerings to the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and will not revolve in samsara (cycle of rebirth) for twenty-five kotis of kalpas. After their seven wives and others abandon this body, they will transform from female to male forms. I will also give you a prophecy that this Bodhisattva will cultivate the Bodhisattva path for one kalpa. Ananda! This Ren Shou Bodhisattva will attain Buddhahood, and will be named Samacitta Tathagata (Equal Mind Thus Come One), possessing all ten titles. He and his family will receive prophecies in turn, and all will attain Buddhahood. At that time, the five hundred musicians, due to their offerings to the Buddha, for this reason, in

阿僧祇劫不墮惡趣，千俱胝劫常作轉輪聖王。過是數已，供養尊重十千如來，於一劫中皆當作佛，盡同一號。余千人眾于慈氏如來般涅盤后，過殑伽沙劫于千俱胝佛所尊重供養，當得作佛，號曰希勝如來，十號具足。」

爾時佛告具壽舍利子言：「彼阿阇世王與具足燈婆羅門及千人等，正法滅已過刀兵劫，于未來世有佛出世，名曰慈氏。時彼有情壽命長遠具八萬歲，復有千辟支佛出現世間，復于彼時親近供養尊重讚歎，亦復尊重供養慈氏如來。於二十五俱胝那庾多劫，無復退轉種諸善根，舍家出家成菩提果。及見彼千人同時發阿耨多羅三藐三菩提心，時六十那庾多天人遠塵離垢得法眼凈。」

佛告阿難：「而諸愚夫，不能于佛發生愛樂清凈信解、尊重讚歎者。所以者何？是諸人等，于少善根尚不能得，何況如來大涅盤證。」

爾時世尊欲重明斯義說伽陀曰：

「尊重諸佛故，　　得是勝吉祥，　供養調御師，　　獲最上大果。　諸佛滅度后，　　得睹佛舍利，　猶如芥子量，　　應廣妙修設。　又佛滅度后，　　供養舍利者，　應生平等心，　　若如來住世。　由發是心故，　　供養無上尊，　悟平等菩提，　　果報亦如是。　為善逝攝受，　　遠離於惡道，　是人趣涅盤，

【現代漢語翻譯】現代漢語譯本：'在無數劫中不會墮入惡道，在千俱胝劫中常常成為轉輪聖王（擁有統治世界的理想君主）。超過這個數目后，他們將供養和尊敬一萬位如來（佛的稱號），在一劫中都將成佛，佛號都相同。其餘一千人在慈氏如來（彌勒佛的別稱）般涅盤（佛的最終寂滅）后，經過殑伽沙劫（恒河沙數般的劫）在千俱胝佛那裡受到尊敬和供養，將成佛，佛號為希勝如來，具備十種稱號。' 那時，佛告訴具壽舍利子（佛陀的十大弟子之一）說：'那個阿阇世王（古印度摩揭陀國王）與具足燈婆羅門（婆羅門種姓的祭司）及一千人等，在正法（佛法）滅亡后，經過刀兵劫（戰爭和動亂的時期），在未來世將有佛出世，名為慈氏。那時，那些眾生的壽命很長，有八萬歲，又會有千位辟支佛（獨自覺悟的修行者）出現在世間，他們在那時親近、供養、尊敬和讚歎，也尊敬和供養慈氏如來。在二十五俱胝那庾多劫（極長的時間單位）中，他們不會退轉，種下各種善根，捨棄家庭出家，成就菩提果（覺悟的果實）。並且看到那一千人同時發阿耨多羅三藐三菩提心（無上正等正覺之心），那時六十那庾多天人遠離塵垢，得到法眼凈（對佛法的清凈理解）。' 佛告訴阿難（佛陀的十大弟子之一）說：'而那些愚癡的人，不能對佛產生愛樂、清凈的信解、尊敬和讚歎。這是為什麼呢？因為這些人，連少許的善根都不能得到，更何況如來大涅盤（佛的最終寂滅）的證悟呢？' 那時，世尊爲了重申這個道理，說了偈頌： '因為尊敬諸佛，所以得到這種殊勝的吉祥，供養調御師（佛的稱號），獲得最上大的果報。諸佛滅度后，如果能見到佛的舍利（佛的遺骨），即使像芥子那麼小，也應該廣為精妙地修設供養。又在佛滅度后，供養舍利的人，應該生起平等心，就像如來住世一樣。因為發這種心，供養無上尊（佛的稱號），領悟平等的菩提，果報也是如此。被善逝（佛的稱號）所攝受，遠離惡道，這個人將趣向涅盤。'

【English Translation】 English version: 'For countless kalpas (eons), they will not fall into evil realms, and for a thousand kotis (a large number) of kalpas, they will always be Chakravartin kings (ideal monarchs who rule the world). After this number has passed, they will make offerings to and respect ten thousand Tathagatas (a title for a Buddha), and in one kalpa, they will all become Buddhas, with the same Buddha name. The remaining thousand people, after the Parinirvana (final passing away) of Maitreya Tathagata (another name for the future Buddha), after passing through Ganges sand kalpas, will be respected and offered to by a thousand kotis of Buddhas, and will become Buddhas, named the Supreme Victory Tathagata, possessing the ten titles.' At that time, the Buddha said to the Venerable Shariputra (one of the Buddha's ten great disciples): 'That King Ajatashatru (an ancient Indian king of Magadha), along with the Brahmin (a priest of the Brahmin caste) named Complete Lamp, and a thousand others, after the Dharma (Buddhist teachings) has perished, and after the kalpa of weapons and war, in the future world, a Buddha will appear, named Maitreya. At that time, the lifespans of those beings will be long, reaching eighty thousand years, and a thousand Pratyekabuddhas (solitary enlightened ones) will appear in the world. At that time, they will draw near, make offerings to, respect, and praise, and also respect and make offerings to Maitreya Tathagata. For twenty-five kotis of nayutas (extremely long units of time) of kalpas, they will not regress, planting various roots of goodness, leaving their homes to become monks, and achieving the fruit of Bodhi (enlightenment). And they will see those thousand people simultaneously generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, sixty nayutas of gods and humans will be free from defilement and attain the pure Dharma eye (a clear understanding of the Dharma).' The Buddha said to Ananda (one of the Buddha's ten great disciples): 'And those foolish people are unable to generate love, pure faith, respect, and praise for the Buddha. Why is this? Because these people cannot even obtain a small amount of good roots, let alone the realization of the Tathagata's Great Nirvana (the final passing away of a Buddha).' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Because of respecting all Buddhas, one obtains this supreme auspiciousness; by making offerings to the Tamer of Beings (a title for the Buddha), one obtains the highest and greatest fruit. After the Buddhas have passed away, if one can see the Buddha's relics (the remains of a Buddha), even if they are as small as a mustard seed, one should extensively and wonderfully arrange offerings. Also, after the Buddha has passed away, those who make offerings to the relics should generate an equal mind, as if the Tathagata were still living in the world. Because of generating this mind, making offerings to the Supreme Honored One (a title for the Buddha), one will realize equal Bodhi, and the karmic result will be the same. Being embraced by the Sugata (a title for the Buddha), one will be far from evil paths, and this person will go towards Nirvana.'

不以為難得。　能示佛禁戒，　　最上三摩地，　及清凈勝解，　　得佛無上果。　作是供養已，　　疾趣善修習，　獲無上正覺，　　宣說第一法。　若人慾了知，　　親近諸佛法，　樂欲獲多聞，　　深心無厭怠。　自在轉輪王，　　及凈行勝族，　具福相莊嚴，　　應時獲出離。」

爾時世尊說是偈已，告具壽舍利子言：「若善男子善女人安住大乘，欲速成阿耨多羅三藐三菩提者，應于菩薩藏正法殊勝義利，樂欲多聞受持讀誦，乃至廣大開示為他人說，即得紹隆三寶使不斷絕，得不退轉四無量心、六波羅蜜、四攝事等，饒益有情悉相應故。又舍利子！此菩薩藏正法即菩提道。所以者何？是菩薩藏正法，攝受阿耨多羅三藐三菩提故。即諸菩薩資糧，應如是學，無令斷絕。舍利子！所謂得成阿耨多羅三藐三菩提一切波羅蜜多，能于如來一切波羅蜜多善作出離。于無量地隨得如來一切輕安，乃至隨得如來之地。若於如是波羅蜜多，即得安住一切波羅蜜多。」

爾時世尊欲重明斯義說伽陀曰：

「諸有智發生，　　說一切有為，　由智及無明，　　故有為諸苦。　于業及業報，　　應當如是知，　若非業非報，　　現前獲出離。」

爾時世尊說伽陀已，時具壽舍利子，

【現代漢語翻譯】現代漢語譯本不應認為這是難得的。能夠展示佛陀的禁戒，最上等的禪定（三摩地），以及清凈殊勝的理解，就能獲得佛陀無上的果位。在完成這樣的供養后，迅速趨向善的修行，獲得無上的正覺，宣說第一的佛法。如果有人想要了解，親近諸佛的教法，樂於獲得廣博的知識，內心深處沒有厭倦和懈怠。自在的轉輪王，以及清凈行為的殊勝種族，具備福德相貌的莊嚴，應當及時獲得解脫。

那時，世尊說完這些偈頌后，告訴具壽舍利子說：『如果善男子善女人安住于大乘，想要快速成就阿耨多羅三藐三菩提（無上正等正覺），就應當對於菩薩藏的正法殊勝義理，樂於廣聞受持讀誦，乃至廣為他人開示解說，這樣就能繼承和發揚三寶（佛、法、僧），使之不斷絕，獲得不退轉的四無量心（慈、悲、喜、舍）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四攝事（佈施、愛語、利行、同事）等，利益一切眾生，使之相應。』『又舍利子！這菩薩藏的正法就是菩提之道。為什麼這樣說呢？因為這菩薩藏的正法，能夠攝受阿耨多羅三藐三菩提。這就是諸菩薩的資糧，應當這樣學習，不要使之斷絕。舍利子！所謂成就阿耨多羅三藐三菩提的一切波羅蜜多，能夠對於如來的一切波羅蜜多善巧地作出離。在無量地中，隨之獲得如來的一切輕安，乃至隨之獲得如來的果位。如果對於這樣的波羅蜜多，就能安住於一切波羅蜜多。』

那時，世尊想要再次闡明這個道理，說了偈頌：『凡是有智慧產生的人，說一切有為法，都是由於智慧和無明，所以才有有為的諸苦。對於業和業報，應當這樣瞭解，如果既非業也非報，當下就能獲得解脫。』

那時，世尊說完偈頌后，具壽舍利子，

【English Translation】 English version One should not consider this difficult to obtain. Being able to demonstrate the Buddha's precepts, the supreme Samadhi (meditative absorption), and pure, excellent understanding, one can attain the unsurpassed fruit of Buddhahood. Having made such offerings, quickly strive towards good practice, attain unsurpassed perfect enlightenment, and proclaim the foremost Dharma. If one wishes to understand, to draw near to the teachings of all Buddhas, delights in gaining extensive knowledge, and has no weariness or laziness in their heart. The sovereign wheel-turning king, and the noble lineage of pure conduct, possessing the adornment of blessed features, should timely attain liberation.

Then, after the World Honored One spoke these verses, he said to the venerable Shariputra: 'If a good man or good woman dwells in the Mahayana, wishing to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), they should, regarding the excellent meaning and benefit of the Bodhisattva-pitaka's (Bodhisattva's collection) true Dharma, delight in extensively hearing, receiving, upholding, and reciting it, and even widely explaining it to others. In this way, they will be able to inherit and propagate the Three Jewels (Buddha, Dharma, Sangha), ensuring they do not become extinct, and attain the non-retrogressing Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the Four Means of Attraction (giving, kind speech, beneficial action, cooperation), etc., benefiting all sentient beings, making them compatible.' 'Furthermore, Shariputra! This Bodhisattva-pitaka's true Dharma is the path to Bodhi. Why is this so? Because this Bodhisattva-pitaka's true Dharma encompasses Anuttara-samyak-sambodhi. This is the provision for all Bodhisattvas, and they should learn in this way, not allowing it to be cut off. Shariputra! The so-called attainment of all Paramitas of Anuttara-samyak-sambodhi enables one to skillfully achieve liberation from all the Paramitas of the Tathagata. In the immeasurable grounds, one will accordingly attain all the ease of the Tathagata, and even attain the ground of the Tathagata. If one is in such Paramitas, one will then abide in all Paramitas.'

Then, the World Honored One, wishing to further clarify this meaning, spoke the following verses: 'All those with wisdom arising, speak of all conditioned phenomena, it is due to wisdom and ignorance, that there are conditioned sufferings. Regarding karma and karmic retribution, one should understand in this way, if it is neither karma nor retribution, one will immediately attain liberation.'

Then, after the World Honored One spoke the verses, the venerable Shariputra,

諸大菩薩摩訶薩，及諸比丘眾，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

佛說大乘菩薩藏正法經卷第四十

【現代漢語翻譯】現代漢語譯本：諸位大菩薩摩訶薩（菩薩中的大修行者），以及各位比丘（佛教出家男眾）僧團，還有世間一切天神、人類、阿修羅（一種好戰的神）、乾闥婆（天上的樂神）等，聽聞佛陀所說的法，都非常歡喜，深信不疑並遵照奉行。

這是《佛說大乘菩薩藏正法經》第四十卷的結尾。

【English Translation】 English version: All the great Bodhisattva Mahasattvas (great beings who are on the path to enlightenment), and all the Bhikshu (Buddhist monks) sangha, as well as all the beings in the world including Devas (gods), humans, Asuras (a type of warring deity), Gandharvas (celestial musicians), and others, having heard what the Buddha had spoken, were all greatly delighted, and with faith accepted and practiced it.

This concludes the fortieth scroll of the 'The Sutra of the Great Vehicle's Treasury of the Bodhisattva's True Dharma' spoken by the Buddha.