T12n0322_法鏡經
大正藏第 12 冊 No. 0322 法鏡經
No. 322 [Nos. 310(19), 323]
法鏡經序
夫心者，眾法之原、臧否之根，同出異名，禍福分流。以身為車，以家為國，周旋十方，稟無倦息。家欲難足，由海吞流、火之獲薪，六邪之殘，已甚於蒺䔧田之賊魚矣！女人佞等三魅，其善為而信置，斯家之為禍也。尊邪𤻀、賤清真、連叢瑣、謗聖賢、興獄訟、喪九親，家之所由矣。是以上士，恥其穢、濁其廣，為之懾懾如也；默思遁邁，由明哲之避無道矣。鬄發毀容、法服彌為、靖處廟堂、練情攘𤻀、懷道宣德、開導聾瞽，或有隱處山澤、枕石漱流、專心滌垢，神與道俱、志寂齊平，無名明化用也。群生賢聖競于清凈，稱斯道曰大明，故曰法鏡。
騎都尉安玄、臨淮嚴浮調，斯二賢者年在束齔，弘志聖業，鉤深致遠，窮神達幽，愍世蒙惑，不睹大雅，竭思釋傳，斯經景摸。都尉口陳，嚴調筆受，言既稽古，義文微妙。然時干戈未戢，志士莫敢或遑，天道陵遲，內學者寡，會睹其景化，可以緣塗炭之尤險，然義擁而不達，因閑竭愚，為之法義。喪師歷載，莫由重質，心憤口悱，亭筆愴如，追遠慕聖，涕泗並流。今記識闕疑，俟后明哲，庶有暢成，以顯三寶矣。
【現代漢語翻譯】 現代漢語譯本 心，是萬法的根源，善惡的根本，雖然出自同一處，卻有不同的名稱，導致禍福分流。把身體比作車，把家庭比作國家，在十方世界中周旋，永不停息。家庭的慾望難以滿足，就像大海吞噬河流，火焰獲得柴薪，六種邪惡的侵蝕，比荊棘田里的盜魚還要嚴重！女人的諂媚等三種迷惑，如果被認為是好的並信任，這就是家庭的禍患。尊敬邪惡，輕賤賢良，結黨營私，誹謗聖賢，興起訴訟，導致九族覆滅，這就是家庭衰敗的原因。因此，高尚的人士，以家庭的污穢為恥，厭惡其廣闊，為此感到恐懼；默默思考著隱退，就像明智的人躲避無道一樣。剃髮毀容，穿上法衣，安靜地住在廟堂，修煉情感，摒除邪惡，懷抱真理，宣揚德行，開導那些耳聾眼瞎的人，或者有人隱居在山林沼澤，枕著石頭，漱著流水，專心洗滌污垢，精神與道合一，心志寂靜平和，無名無相卻能顯現其作用。眾生賢聖都在追求清凈，稱這種道為大光明，所以叫做《法鏡經》。 騎都尉安玄（官名），臨淮嚴浮調（人名），這兩位賢者年紀尚輕，就立下弘揚聖業的志向，深入研究，探究幽深，憐憫世人被迷惑，看不到高雅的道理，竭盡心思來解釋和傳揚這部經，描繪出它的輪廓。都尉口述，嚴調筆錄，言辭既符合古訓，義理又精微奧妙。然而當時戰亂未平，有志之士不敢懈怠，天道衰落，研究佛法的人很少，如果能看到這部經的教化，就可以避免陷入塗炭的危險，然而經義被束縛而不能通達，因此在閑暇時竭盡愚鈍，來闡釋經中的法義。失去老師已經多年，沒有辦法重新請教，心中憤慨，口中悲嘆，停下筆來感到悲傷，追慕古代的聖賢，眼淚和鼻涕一起流淌。現在記錄下所理解的，並保留疑問，等待後來的明智之士，或許能夠使其暢通完善，從而彰顯三寶的偉大。
【English Translation】 English version The mind is the origin of all dharmas, the root of good and evil. Though originating from the same source, it has different names, leading to the division of fortune and misfortune. The body is likened to a chariot, the family to a state, revolving in the ten directions without ceasing. The desires of a family are hard to satisfy, like the sea swallowing rivers, fire gaining fuel, and the erosion of the six evils, which is even worse than thieves stealing fish from a thorny field! The flattery of women and other three delusions, if considered good and trusted, are the calamities of a family. Respecting the wicked, despising the virtuous, forming cliques, slandering sages, initiating lawsuits, and causing the destruction of nine generations, these are the reasons for a family's decline. Therefore, noble individuals are ashamed of the family's filth, detest its vastness, and feel fear; they silently contemplate retreat, just as the wise avoid the pathless. Shaving their heads and disfiguring their faces, donning monastic robes, quietly residing in temples, cultivating emotions, eliminating evil, embracing the truth, proclaiming virtue, guiding the deaf and blind, or some may retreat to mountains and marshes, using stones as pillows and rinsing with streams, focusing on cleansing impurities, their spirit united with the Dao, their will tranquil and peaceful, nameless and formless yet manifesting its function. All beings, both virtuous and saintly, strive for purity, calling this path the Great Light, hence it is called the 'Dharma Mirror Sutra'. The Cavalry Commandant An Xuan (official title), and Yan Futiao of Linhuai (personal name), these two virtuous individuals, though young in age, established the ambition to propagate the holy cause, delving deeply, exploring the profound, pitying the world's delusion, unable to see the elegant principles, exhausting their minds to explain and transmit this sutra, outlining its contours. The Commandant narrated orally, and Yan transcribed, the words conforming to ancient teachings, the meaning subtle and profound. However, at that time, the wars had not ceased, those with aspirations dared not slacken, the heavenly path was declining, and few studied the Buddha's teachings. If one could see the teachings of this sutra, one could avoid the dangers of falling into the abyss, yet the meaning of the sutra was bound and could not be understood. Therefore, in leisure time, they exhausted their dullness to explain the Dharma in the sutra. Having lost their teacher for many years, there was no way to seek guidance again, their hearts filled with indignation, their mouths with lament, they stopped writing, feeling sorrow, yearning for the ancient sages, tears and snot flowing together. Now, they record what they understand, and reserve their doubts, waiting for later wise individuals, perhaps they can make it clear and complete, thus manifesting the greatness of the Three Jewels.
法鏡經
後漢安息國騎都尉安玄譯
聞如是：
一時，眾祐游于聞物國勝氏之樹給孤獨聚園，與大眾除饉千二百五十人俱，及五百開士，慈氏、敬首、始棄、窺音，開士之上首者也。彼時若干百眾圍累側塞眾祐而為說經。
爾時，聞物城中有理家名甚，與五百眾從聞物城中出，往到勝樹給孤獨聚園，詣眾祐所，到以首禮眾祐足，便就座而坐。及理家有字愛遇、有字乃遇、有字善授、有字大威、有字給孤獨聚、有字龍威、有字諦思，斯一切五百眾等共往詣佛所，到以首禮眾祐足，皆于眾祐前就座而坐。其諸理家，一切以發求大道，皆與其眾共造德本，有決于無上正真道，惟給孤獨聚不耳。
於是甚理家以見大眾理家集會坐定，避坐而起，整衣服，稽首長跪，叉手白言：「己欲有所問，要者眾祐豈有閑暇敷演己所問？」
眾祐報甚理家言：「如來常為理家有閑暇敷演所問，理家汝便問，恣汝所求索于如來、應儀、正真道，吾當相為敷演所問，趣得汝意。」
甚理家問佛言：「於是，要者眾祐！若族姓男女，發意求無上正真道、好喜大道、發行大道、欲致大道、欲下大道、欲知大道，請命一切眾生、安慰眾生、救護眾生，其誓曰：『未度者吾當度之；未脫者吾當脫之；
【現代漢語翻譯】 現代漢語譯本 法鏡經 後漢安息國騎都尉安玄譯 我聽聞是這樣的： 一時，世尊（眾祐，指佛陀）在聞物國（Sravasti）的勝氏樹（Jeta Grove）給孤獨園（Anathapindika's Park）中，與一千二百五十位比丘（除饉，指斷除煩惱的比丘）以及五百位菩薩（開士，指開悟的修行者）在一起。這些菩薩中，有慈氏（Maitreya，即彌勒菩薩）、敬首（Bhadrapala）、始棄（Ratnakara）、窺音（Akasagarbha）等，他們都是菩薩中的佼佼者。當時，有許多人圍繞著世尊，聽他講經。 那時，聞物城中有一位名叫甚（Sena）的居士，他帶領五百人從聞物城出來，前往勝樹給孤獨園，來到世尊所在之處。他們向世尊頂禮，然後坐在一旁。這五百人中，有叫愛遇（Priya）、乃遇（Subha）、善授（Sudatta）、大威（Mahatejas）、給孤獨聚（Anathapindika）、龍威（Naga-tejas）、諦思（Satya-mati）等。他們都來到佛陀面前，向世尊頂禮，然後坐在世尊面前。這些居士都發愿追求無上大道，與他們的同伴一起修行，決心證得無上正真之道，只有給孤獨聚除外。 這時，甚居士看到所有居士都坐定后，便起身離開座位，整理好衣服，長跪合掌，對世尊說：『我有一些問題想請教，不知世尊是否有空為我解答？』 世尊對甚居士說：『如來（Tathagata，指佛陀）總是樂意為居士解答問題。居士你儘管問吧，你可以向如來、應供（Arhat，指值得受供養的聖者）、正真道（Samyak-sambuddha，指完全覺悟的佛陀）尋求任何答案，我都會為你解答，直到你滿意為止。』 甚居士問佛說：『世尊！如果善男子善女人發願追求無上正真道，喜愛大道，修行大道，想要證得大道，想要深入大道，想要了解大道，想要利益一切眾生，安慰一切眾生，救護一切眾生，他們發誓說：『我一定要度化那些尚未被度化的人；我一定要解脫那些尚未被解脫的人；』
【English Translation】 English version The Sutra of the Dharma Mirror Translated by An Xuan, Cavalry Commandant of the Parthian Kingdom during the Later Han Dynasty Thus have I heard: At one time, the Blessed One (Sugata, referring to the Buddha) was dwelling in the Jeta Grove (Shengshi Tree) at Anathapindika's Park (Gidhakuta) in the country of Sravasti (Wenwu), together with a great assembly of twelve hundred and fifty monks (Chujian, referring to monks who have eliminated defilements), and five hundred Bodhisattvas (Kaishi, referring to enlightened practitioners). Among these Bodhisattvas were Maitreya (Cishi), Bhadrapala (Jingshou), Ratnakara (Shiqi), and Akasagarbha (Kuiyin), who were the foremost among the Bodhisattvas. At that time, many hundreds of people surrounded the Blessed One, listening to him expound the Dharma. Then, there was a householder named Sena (Shen) in the city of Sravasti, who, along with five hundred people, came out of the city and went to the Jeta Grove at Anathapindika's Park, where the Blessed One was. They bowed down at the feet of the Blessed One and sat to one side. Among these five hundred people were those named Priya (Aiyu), Subha (Naiyu), Sudatta (Shanshou), Mahatejas (Dawei), Anathapindika (Gudugujv), Naga-tejas (Longwei), and Satya-mati (Disi). All of them came to the Buddha, bowed down at the feet of the Blessed One, and sat before him. These householders all aspired to seek the supreme path, and together with their companions, they cultivated virtuous roots, determined to attain the unsurpassed true path, except for Anathapindika. At this time, the householder Sena, seeing that all the householders were seated, rose from his seat, adjusted his robes, knelt down with his palms together, and said to the Blessed One, 'I have some questions to ask. I wonder if the Blessed One has the time to explain what I wish to ask?' The Blessed One said to the householder Sena, 'The Tathagata (referring to the Buddha) always has time to explain what householders ask. Householder, you may ask. You may seek any answers from the Tathagata, the Arhat (referring to a worthy one), the Samyak-sambuddha (referring to the fully enlightened Buddha), and I will explain them to you until you are satisfied.' The householder Sena asked the Buddha, 'Blessed One! If a virtuous man or woman aspires to seek the unsurpassed true path, loves the great path, practices the great path, desires to attain the great path, desires to delve into the great path, desires to understand the great path, desires to benefit all sentient beings, comfort all sentient beings, and protect all sentient beings, they vow, saying: 『I will certainly liberate those who have not yet been liberated; I will certainly free those who have not yet been freed;』
不安隱者當慰安之；未滅度者吾當滅度之。』為受一切眾生重任，欲救護眾生故，而自誓發斯弘大之誓，知生死若干多惡惡，意如不倦，生死無數劫，意而不邂。彼，要者眾祐！或有開士去家為道，以致道品之法，或有居家者。善哉要者眾祐！愍傷眾生，亦加惠此大道者以興隆三寶，亦使一切敏典籍久在故，如來愿說開士居家者學德之法。何謂，要者眾祐！開士居家而承用如來教誨者，以不虧亦不損其本所愿，所謂無上正真道也；亦現世有無罪之行，後世往殊勝之道；亦被要者眾祐！開士去家為道者，捐棄憎愛、除鬄鬚髮、被服法衣，在家有信、離家為道，示其教誨，法式、正式、德式具現之。要者眾祐！開士去家為道者及居家者，修之云何？」
於是眾祐嘆甚理家曰：「善哉善哉，理家！今汝乃知問如來居家、去家開士之所施行。是以理家！且聽我所說，勉進善思念之，開士居家為道者修學德善之行。」甚理家受教而聽。
眾祐言：「於是，理家！開士居家為道者，當以自歸於佛、自歸於法、自歸於眾。彼以自歸之德本，變為無上正真道。理家！自歸於佛、法、眾者云何？我當以成就佛身三十二大士之相以自嚴飾，亦以其諸德本而致三十二大士之相，以致彼諸德本，便而精進行之。開士居家者自歸於佛
【現代漢語翻譯】 現代漢語譯本：『對於那些不安穩的人，我應當安慰他們；對於那些尚未解脫的人，我應當幫助他們解脫。』爲了承擔一切眾生的重任，爲了救護眾生，我發下瞭如此宏大的誓願，明知生死輪迴中有諸多惡業，心意卻不懈怠，在無數的生死輪迴中，心意也不動搖。諸位，這是多麼重要的善行啊！或許有出家的菩薩爲了修行佛道，以達到道品之法，或許有在家的菩薩。善哉，諸位！憐憫眾生，也爲了興隆三寶，使一切佛典長久流傳，如來願意宣說在家的菩薩修習德行的方法。諸位，在家的菩薩接受如來的教誨，不虧損也不減損他們最初的願望，也就是無上正真之道；也使他們今生有無罪的行為，來世能往生殊勝的境界；諸位，出家的菩薩爲了修行佛道，捨棄憎恨和愛戀，剃除鬚髮，穿上法衣，在家時有信仰，離家修行佛道，展現他們的教誨、法式、正式和德行。諸位，出家的菩薩和在家的菩薩，他們是如何修行的呢？」 於是眾祐讚歎理家說：『善哉善哉，理家！你今天竟然知道向如來請教在家和出家菩薩的修行方法。所以，理家！你且聽我說，努力思考，在家的菩薩修習德行的方法。』理家接受教誨，認真聽講。 眾祐說：『理家！在家的菩薩修行佛道，應當皈依佛、皈依法、皈依僧。他們以皈依的功德，轉變為無上正真之道。理家！什麼是皈依佛、法、僧呢？我應當以成就佛身的三十二大丈夫相來莊嚴自己，也以各種功德來成就三十二大丈夫相，爲了成就這些功德，便精進修行。在家的菩薩皈依佛，
【English Translation】 English version: 『For those who are not at peace, I shall comfort them; for those who have not attained liberation, I shall help them attain liberation.』 Bearing the heavy responsibility for all sentient beings, desiring to protect them, I have made this great vow, knowing that there are many evils in the cycle of birth and death, yet my mind does not tire, and in countless cycles of birth and death, my mind does not waver. O worthy ones, this is a truly important act of merit! Perhaps there are Bodhisattvas who have left home to practice the Dharma, in order to attain the qualities of the path, or perhaps there are Bodhisattvas who remain at home. Well done, worthy ones! Out of compassion for sentient beings, and also to promote the flourishing of the Three Jewels, and to ensure that all Buddhist scriptures endure, the Tathagata wishes to explain the methods of practice for Bodhisattvas who remain at home. O worthy ones, Bodhisattvas who remain at home and accept the Tathagata's teachings, neither diminish nor detract from their original aspiration, which is the unsurpassed, true and right path; they also have blameless conduct in this life, and in the next life, they will be reborn in a superior realm; O worthy ones, Bodhisattvas who have left home to practice the Dharma, abandon hatred and love, shave their heads and beards, wear monastic robes, have faith while at home, leave home to practice the Dharma, and demonstrate their teachings, the Dharma, the proper conduct, and the virtuous way. O worthy ones, how do Bodhisattvas who have left home to practice the Dharma and those who remain at home practice?』 Then, the venerable Jizhong praised Lijia, saying: 『Well done, well done, Lijia! Today you have come to ask the Tathagata about the practices of Bodhisattvas who remain at home and those who have left home. Therefore, Lijia! Listen to what I have to say, and strive to contemplate it well, the methods of practice for Bodhisattvas who remain at home.』 Lijia accepted the teachings and listened attentively. Jizhong said: 『Lijia! Bodhisattvas who remain at home and practice the Dharma should take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. They transform the merit of taking refuge into the unsurpassed, true and right path. Lijia! What is taking refuge in the Buddha, the Dharma, and the Sangha? I shall adorn myself with the thirty-two marks of a great being of the Buddha's body, and also attain the thirty-two marks of a great being through various merits, and in order to attain these merits, I shall practice diligently. Bodhisattvas who remain at home take refuge in the Buddha,
，為如是也。自歸於法者云何？謂為恭敬法、求法欲法，樂法之樂，法隆法依、法護法慎，如法住，隨法術，為法典，為法力、為求法財，為法靜治，為造法事，我亦當天上世間分佈是法。開士居家者自歸於法為如是也。自歸於眾者云何？若開士居家或見溝港、或見頻來、或見不還、或見應儀、或見凡人求弟子道者，為恭敬彼，承事供養，師之尊之，以禮待之。若以承事彼正法正術者而以得是志，亦我當得無上正真道。以講授經，成就弟子之德，而為恭敬彼，不亦而羨彼。開士居家者自歸於眾，為如是也。
「又復理家！開士以修治四法為自歸於佛。何謂四？一曰、道意者終而不離，二曰、所受者終而不犯，三曰、大悲哀者終而不斷，四曰、異道者終而不為也。是為四法。開士居家者自歸於佛，為如是也。
「又復理家，修治四法為自歸於法。何謂四？一曰、諸法言之士，以承事追隨之；二曰、所聞法以恭敬之；三曰、已聞法本末思惟之；四曰、如其所聞法，隨其能為人分別說之。是為四法。開士居家者自歸於法，為如是也。
「又復理家！修治四法為自歸於眾。何謂四？一曰、末下要生弟子之道，而意以喜一切敏；二曰、亦以為積聚物，以法積聚而化之；三曰、以有依恃有決之眾，而不依恃弟子
【現代漢語翻譯】 現代漢語譯本：
『像這樣。』那麼，歸依於法是什麼意思呢？就是說要恭敬法、渴求法、喜愛法的快樂，以法為尊、以法為依、守護法、謹慎對待法，依循法而住，隨順法的教導，以法為準則，以法為力量，爲了求得法財，爲了通過法獲得平靜，爲了實踐法的事業，我也應當在天上人間傳播此法。開士（菩薩）居家者歸依於法就是這樣。
那麼，歸依于僧眾是什麼意思呢？如果開士（菩薩）居家者看到修行者，無論是初入佛門者、常來精進者、不退轉者、行為合儀者，還是凡夫俗子求學佛道者，都要恭敬他們，承事供養，以師長之禮尊敬他們。如果通過承事他們而獲得正法正道，那麼我也應當證得無上正真之道。通過講授佛經，成就弟子的德行，從而恭敬他們，不也令人羨慕嗎？開士（菩薩）居家者歸依于僧眾就是這樣。
『又，理家之人！』開士（菩薩）通過修習四法來歸依于佛。哪四法呢？第一，道心永不離失；第二，所受戒律永不違犯；第三，大悲之心永不間斷；第四，不追隨其他外道。這就是四法。開士（菩薩）居家者歸依于佛就是這樣。
『又，理家之人，』通過修習四法來歸依於法。哪四法呢？第一，對於宣講佛法的人，要承事追隨；第二，對於所聽聞的佛法，要恭敬對待；第三，對於已經聽聞的佛法，要從頭到尾地思惟；第四，要根據自己所聽聞的佛法，盡力為他人分別解說。這就是四法。開士（菩薩）居家者歸依於法就是這樣。
『又，理家之人！』通過修習四法來歸依于僧眾。哪四法呢？第一，要以謙卑之心學習弟子之道，並且樂於幫助一切人；第二，也要積累資財，用佛法來積累並化解；第三，要依靠有決斷力的僧眾，而不是依靠弟子。 English version:
'It is like this.' What does it mean to take refuge in the Dharma? It means to respect the Dharma, to seek the Dharma, to desire the joy of the Dharma, to honor the Dharma, to rely on the Dharma, to protect the Dharma, to be cautious about the Dharma, to abide by the Dharma, to follow the teachings of the Dharma, to take the Dharma as the standard, to take the Dharma as strength, to seek the wealth of the Dharma, to achieve peace through the Dharma, to practice the work of the Dharma, and I should also spread this Dharma in the heavens and the world. This is how a Bodhisattva (enlightenment being) householder takes refuge in the Dharma.
Then, what does it mean to take refuge in the Sangha (community of practitioners)? If a Bodhisattva householder sees practitioners, whether they are beginners, those who come frequently to practice diligently, those who do not regress, those whose behavior is proper, or ordinary people seeking the path of Buddhism, they should respect them, serve and support them, and treat them with the respect due to a teacher. If by serving them, one obtains the true Dharma and the true path, then I should also attain the unsurpassed true path. By teaching the scriptures and helping disciples achieve virtue, thereby respecting them, isn't that admirable? This is how a Bodhisattva householder takes refuge in the Sangha.
'Furthermore, householder!' A Bodhisattva takes refuge in the Buddha by cultivating four practices. What are the four? First, the mind of the path is never abandoned; second, the precepts received are never violated; third, great compassion is never interrupted; fourth, one does not follow other external paths. These are the four practices. This is how a Bodhisattva householder takes refuge in the Buddha.
'Furthermore, householder,' one takes refuge in the Dharma by cultivating four practices. What are the four? First, one should serve and follow those who proclaim the Dharma; second, one should treat the Dharma one has heard with respect; third, one should contemplate the Dharma one has heard from beginning to end; fourth, one should explain the Dharma to others to the best of one's ability, according to what one has heard. These are the four practices. This is how a Bodhisattva householder takes refuge in the Dharma.
'Furthermore, householder!' One takes refuge in the Sangha by cultivating four practices. What are the four? First, one should learn the path of a disciple with a humble mind and be happy to help everyone; second, one should also accumulate wealth, using the Dharma to accumulate and transform it; third, one should rely on the Sangha that has the ability to make decisions, rather than relying on disciples.
【English Translation】 'It is like this.' What does it mean to take refuge in the Dharma? It means to respect the Dharma, to seek the Dharma, to desire the joy of the Dharma, to honor the Dharma, to rely on the Dharma, to protect the Dharma, to be cautious about the Dharma, to abide by the Dharma, to follow the teachings of the Dharma, to take the Dharma as the standard, to take the Dharma as strength, to seek the wealth of the Dharma, to achieve peace through the Dharma, to practice the work of the Dharma, and I should also spread this Dharma in the heavens and the world. This is how a Bodhisattva (enlightenment being) householder takes refuge in the Dharma. Then, what does it mean to take refuge in the Sangha (community of practitioners)? If a Bodhisattva householder sees practitioners, whether they are beginners, those who come frequently to practice diligently, those who do not regress, those whose behavior is proper, or ordinary people seeking the path of Buddhism, they should respect them, serve and support them, and treat them with the respect due to a teacher. If by serving them, one obtains the true Dharma and the true path, then I should also attain the unsurpassed true path. By teaching the scriptures and helping disciples achieve virtue, thereby respecting them, isn't that admirable? This is how a Bodhisattva householder takes refuge in the Sangha. 'Furthermore, householder!' A Bodhisattva takes refuge in the Buddha by cultivating four practices. What are the four? First, the mind of the path is never abandoned; second, the precepts received are never violated; third, great compassion is never interrupted; fourth, one does not follow other external paths. These are the four practices. This is how a Bodhisattva householder takes refuge in the Buddha. 'Furthermore, householder,' one takes refuge in the Dharma by cultivating four practices. What are the four? First, one should serve and follow those who proclaim the Dharma; second, one should treat the Dharma one has heard with respect; third, one should contemplate the Dharma one has heard from beginning to end; fourth, one should explain the Dharma to others to the best of one's ability, according to what one has heard. These are the four practices. This is how a Bodhisattva householder takes refuge in the Dharma. 'Furthermore, householder!' One takes refuge in the Sangha by cultivating four practices. What are the four? First, one should learn the path of a disciple with a humble mind and be happy to help everyone; second, one should also accumulate wealth, using the Dharma to accumulate and transform it; third, one should rely on the Sangha that has the ability to make decisions, rather than relying on disciples.
之眾；四曰、求索弟子之德，不以其德度而度也。是為四法。開士居家者自歸於眾，為如是也。
「又復理家！在家修道，以見如來則行思念佛，是為自歸於佛；已聞法則已思念法，是為自歸於法；若已見如來聖眾，猶思念其道意者，是為自歸於眾。
「又復理家！在家修道，發求遭遇佛而以佈施，為自歸於佛；若以擁護正法而已佈施，是為自歸於法；若已其佈施，為致無上正真道，為自歸於僧。
「又復理家，在家修道者！若修賢夫之行，行不以凡夫之行，彼是賢夫之行也。而以法求財不以非法，以正不以邪，亦而為正命。不以嬈固人，以法致之。財多行非常想，以受其寶，是以恒隆。施而供養父母知識、臣下昆弟、親屬，為以敬之，奴客侍者瞻視調均，亦以教化。斯殊法亦以受重任，是謂眾生重任也。精進而不懈，不受之重任，而以不受之，謂是弟子各佛智之事。成就眾生而不倦，不慕身之樂，為致眾生樂。利衰譭譽、稱譏苦樂不以傾動，以殊越世間法，富有財不喜悅；又於三道，無利無稱、無譽聲、無賞。所行為熟慮，受正為喜悅，邪受見知要意而有正行。稱譽之兩，以除解已，得其所誓，以憂人事，不自忽其事。有恩在人訖，終不望其報，作恩施若干，知恩知反覆，為造行恩德。貧者為施
【現代漢語翻譯】 現代漢語譯本：四是，尋求弟子的品德，但不以自己的品德來衡量他們。這就是四種方法。在家修行的開士應當歸屬於僧眾，就像這樣。 又進一步說理家！在家修行的人，如果見到如來，就應當思念佛，這是歸依佛；如果聽聞佛法，就應當思念法，這是歸依法；如果已經見到如來的聖眾，仍然思念他們的道意，這就是歸依僧。 又進一步說理家！在家修行的人，如果發願求得與佛相遇，併爲此佈施，這是歸依佛；如果爲了擁護正法而佈施，這是歸依法；如果佈施是爲了證得無上正真之道，這是歸依僧。 又進一步說理家，在家修行的人！如果修習賢夫的行為，不以凡夫的行為行事，這才是賢夫的行為。用正當的方法求取財富，不用非法的方法，以正道而不是邪道，這也是正命。不以欺詐的方式對待他人，而是用合法的方式獲取財富。即使財富很多，也要常常想著無常，珍惜所擁有的財富，這樣才能長久興盛。佈施並供養父母、親友、臣下、兄弟、親屬，以示尊敬，對待奴僕侍者也要照顧周到，並加以教化。這種特殊的方法也能使人承擔重任，這就是眾生所承擔的重任。精進而不懈怠，不接受不應接受的重任，而接受應該接受的重任，這才是弟子們學習佛陀智慧的事情。成就眾生而不疲倦，不貪圖自身的安樂，而是爲了使眾生得到安樂。對於利衰、譭譽、稱譏、苦樂，不為之所動搖，超越世俗的法則。即使富有也不喜悅；對於三道，沒有利益、沒有稱讚、沒有名譽、沒有賞賜。所做的事情都經過深思熟慮，接受正道而感到喜悅，對於邪道則要明察其要害並加以改正。對於稱讚和誹謗，要加以理解和化解，實現自己的誓願，為他人憂慮，不忽視自己的責任。對他人施恩之後，不期望回報，做了多少恩惠，都要知道感恩和回報，從而造就行恩德。對於貧困的人要施捨。
【English Translation】 English version: Fourth, seek the virtues of disciples, but do not measure them by your own virtues. These are the four methods. A Bodhisattva who is a householder should take refuge in the Sangha, just like this. Furthermore, consider the management of the household! A person who practices the Way at home, if they see the Tathagata (如來, Thus Come One), they should contemplate the Buddha, this is taking refuge in the Buddha; if they hear the Dharma (法, teachings), they should contemplate the Dharma, this is taking refuge in the Dharma; if they have already seen the holy assembly of the Tathagata, and still contemplate their intention of the Way, this is taking refuge in the Sangha (僧, monastic community). Furthermore, consider the management of the household! A person who practices the Way at home, if they make a vow to encounter the Buddha and give alms for this purpose, this is taking refuge in the Buddha; if they give alms to protect the Right Dharma, this is taking refuge in the Dharma; if they give alms to attain the unsurpassed, true and right Way, this is taking refuge in the Sangha. Furthermore, consider the management of the household, a person who practices the Way at home! If they cultivate the conduct of a virtuous person, not acting with the conduct of an ordinary person, this is the conduct of a virtuous person. They seek wealth through lawful means, not through unlawful means, through the right path and not the wrong path, and this is also right livelihood. They do not deceive others, but acquire wealth through lawful means. Even if they have much wealth, they should always think of impermanence, cherish what they have, and in this way they will prosper for a long time. They give alms and make offerings to their parents, relatives, ministers, siblings, and family members, showing respect, and they also take good care of their servants and attendants, and teach them. This special method can also enable people to take on important responsibilities, and this is the responsibility that sentient beings bear. They are diligent and not lazy, they do not accept responsibilities that they should not accept, but accept the responsibilities that they should accept, and this is what disciples learn from the wisdom of the Buddha. They accomplish sentient beings without being weary, they do not crave their own happiness, but seek to bring happiness to sentient beings. They are not swayed by gain and loss, praise and blame, honor and disgrace, suffering and joy, and they transcend the laws of the world. Even if they are wealthy, they are not joyful; and in the three paths, there is no gain, no praise, no reputation, no reward. What they do is well-considered, they are joyful to accept the right path, and they observe the essence of the wrong path and correct it. They understand and resolve praise and slander, fulfill their vows, worry about the affairs of others, and do not neglect their own responsibilities. After showing kindness to others, they do not expect repayment, and no matter how much kindness they have done, they know gratitude and repayment, thus creating the virtue of kindness. They give alms to the poor.
財，諸恐畏者為安隱之，憂戚者寬解其憂，無力者忍默之，諸豪強者損憍慢，以棄殊過慢尤慢。以恭敬尊長，承事多聞者，能問明知者。所現以直不虛飾眾人，而有方便行，德而可求哉！為多聞不厭無足，正修勤力，固與聖人相遭。追隨聖人而尊敬之，多聞者為事之，知者為問之，所以現直。不師秘眾經，如其所聞為現之，所聞而曉其義。
「一切欲之嬉樂為計非常，不慕惜身，以自觀其壽如朝露之渧，計財產所有如幻云也。家屬人客計為怨，妻子男女計為無擇之地獄，以其所有者計為一切苦，田地舍宅萬物所業者，常以計為疵也。所求致之德，為不敗壞想；家居者為危想；知識臣下昆弟親屬者，為地獄主者想；終日夜者，為之同想。以不實之身，為以受實想；以不實之壽，為受實想；以不實之財，為受實之想。彼若以禮節眾事敬事人者，是以不實之身，為受實也。若昔眾德之本而不毀，又復增殊者，是以不實之命，以為受實也。是若以制慳而布恩施德者，是以不實之財，為以受實也。是為開士居家修道者為賢夫之行，為事如是，而無罪也；為如來言說、為法說也；亦不毀而不損其本誓，是謂無上正真之道也。乃現世有無罪之行，後世亦墮殊勝之道也。
「又復理家！開士居家修道者，當以自奉持戒事，
【現代漢語翻譯】 現代漢語譯本：對於那些恐懼的人，要給予他們安穩；對於那些憂愁的人，要寬解他們的憂愁；對於那些無力的人，要保持忍耐和沉默；對於那些豪強的人，要削減他們的驕慢，拋棄那些特殊的過錯和傲慢。要恭敬長輩，侍奉博學多聞的人，嚮明智的人請教。所展現的要正直不虛偽，以方便的方式行事，這樣的德行是可以追求的！要博學而不厭倦，不滿足於現狀，努力修行，必定會與聖人相遇。追隨聖人並尊敬他們，向博學的人學習，向智者請教，這樣才能展現正直。不要把經書秘藏起來，要如實地宣說自己所聽到的，理解所聽到的含義。 一切慾望的享樂都是無常的，不要貪戀身體，要觀察自己的壽命如同朝露一般短暫，把財產看作是虛幻的雲彩。把家人和客人看作是怨敵，把妻子兒女看作是無法選擇的地獄，把所有的一切都看作是痛苦的根源，把田地房屋和一切事業都看作是瑕疵。所追求的德行，要把它看作是不會敗壞的；把居家生活看作是危險的；把知識、臣下、兄弟和親屬看作是地獄的獄卒；把白天和黑夜都看作是相同的。把不真實的身體，看作是接受真實的；把不真實的壽命，看作是接受真實的；把不真實的財富，看作是接受真實的。如果他以禮節對待眾人，尊敬他人，這就是把不真實的身體，看作是接受真實的。如果他過去所積累的德行之本沒有被毀壞，而且又增加了新的德行，這就是把不真實的生命，看作是接受真實的。如果他能夠剋制慳吝，佈施恩德，這就是把不真實的財富，看作是接受真實的。這就是開悟的修行者在家修行的賢德行為，這樣做是沒有罪過的；這是如來所說的，是佛法所說的；也不會毀壞或減損他最初的誓願，這就是無上正真的道。這樣，今生會有無罪的行為，來世也會進入殊勝的境界。 此外，還要治理家庭！開悟的修行者在家修行，應當以自我奉持戒律為事。
【English Translation】 English version: For those who are fearful, provide them with security; for those who are sorrowful, alleviate their sorrow; for those who are powerless, maintain patience and silence; for those who are arrogant, diminish their pride, and abandon those particular faults and arrogance. Respect elders, serve those who are learned and knowledgeable, and seek guidance from the wise. What is shown should be upright and not false, acting in a way that is convenient, such virtue can be pursued! Be learned without being weary, not content with the status quo, diligently cultivate, and you will surely encounter the sages. Follow the sages and respect them, learn from the learned, and seek guidance from the wise, so that you can show uprightness. Do not hide the scriptures, but truthfully proclaim what you have heard, and understand the meaning of what you have heard. All the pleasures of desire are impermanent, do not be attached to the body, observe that your life is as short as the dew on the morning grass, and regard wealth as illusory clouds. Consider family and guests as enemies, consider wives and children as an inescapable hell, consider all possessions as the root of suffering, and consider fields, houses, and all undertakings as flaws. The virtue that is sought should be regarded as indestructible; regard living at home as dangerous; regard knowledge, subordinates, brothers, and relatives as the jailers of hell; regard day and night as the same. Regard the unreal body as receiving the real; regard the unreal life as receiving the real; regard the unreal wealth as receiving the real. If he treats everyone with courtesy and respects others, this is regarding the unreal body as receiving the real. If the foundation of virtue he has accumulated in the past has not been destroyed, and he has increased new virtues, this is regarding the unreal life as receiving the real. If he can restrain stinginess and bestow kindness, this is regarding the unreal wealth as receiving the real. This is the virtuous conduct of an enlightened practitioner who cultivates at home, and there is no sin in doing so; this is what the Tathagata has said, this is what the Dharma has said; and it will not destroy or diminish his original vows, this is the unsurpassed and true path. In this way, there will be sinless actions in this life, and in the next life, one will enter a superior realm. Furthermore, manage the household! An enlightened practitioner who cultivates at home should make self-observance of precepts his priority.
謂是奉持五戒事也。是以為不好殺生，不加刀杖蠕動之類，不以嬈固人；是以不好盜竊人物，自有財而知足，他人財不以思，至於幾微草𤻀之屬，不與終而不取；是以為不好欲之邪行，自有妻而知足，他婦女不喜眼視也。意常以自患已，思念欲都為苦。如使生慾念，自於其妻，則以觀惡露，以恐怖之念，勞為欲之事，以無畏不苦，以慕戀不常，凈樂想達志，乃如是我當以自修。若以思想欲，我以不為之，何況數數有？是以為不當好妄言，以諦言誠言；以不偽詐性；以不敗心如有誠，如其所見聞而說之；慎護經法，不用軀命，故以不妄言。是以不當好飲酒，以不醉不迷惑不急疾，以無罰而順化，強志以正知。
「如使復興佈施意可，所有一切吾當與人，求食與食、求飲與飲、求車與車、求衣與衣，是以與人酒以建志，如是佈施度無極。為是時若有人所索，則而為與。時我能以酒施，令從彼化志，如以自知為行不迷惑。所以然者何？夫開士者為眾生周滿其所愿，佈施度無極，一已如是。開士居家者以酒施人，而為不獲罪。是以理家！開士以其所修學之德本，變為無上正真道，若以善修，慎護斯五戒矣。又當有殊者，不當以相讒眾人，紛諍者而以和協之，以為不粗言，以柔軟之言，恒先與人言，亦不以綺語，為義說、
【現代漢語翻譯】 現代漢語譯本：這是關於奉持五戒的教義。因此，不應殺生，不應使用刀杖傷害蠕動的生物，不應侵擾他人；因此，不應盜竊他人的財物，自己擁有財富就應知足，不應貪圖他人的財物，即使是微小的草葉之類，不給予也不應拿取；因此，不應有邪淫的行為，自己有妻子就應知足，不應貪戀其他婦女的美色。內心常常反省自己的過失，思考慾望都是痛苦的根源。如果生起慾望的念頭，即使是對自己的妻子，也應觀想不凈之物，以恐懼之心看待慾望之事，以無畏和不苦為目標，以愛戀無常為警醒，以清凈的快樂為志向，這樣我應當自我修行。如果思想上產生慾望，我都不應該去做，更何況是多次發生呢？因此，不應說妄語，應說真實誠實的話；不應有虛偽欺詐的品性；不應敗壞自己的心，應如實地說出自己所見所聞；謹慎守護佛法，不惜生命，所以不應說妄語。因此，不應飲酒，應保持清醒不迷惑不急躁，不因飲酒而受懲罰，順應教化，堅定意志保持正知。 如果再次生起佈施的念頭，應該將自己所有的一切都給予他人，求食給食、求飲給飲、求車給車、求衣給衣，因此，給予他人酒是爲了堅定他們的意志，這樣的佈施是無止境的。當有人向你索取時，就應該給予。如果那時我能施捨酒，使他們改變心意，就像自己知道自己所做的事情沒有迷惑一樣。為什麼呢？菩薩爲了滿足眾生的願望，佈施是無止境的，一個人應該這樣做。在家修行的菩薩施捨酒給他人，不會因此獲罪。所以要管理好家庭！菩薩應該將自己所修學的功德，轉變為無上正真之道，如果能好好修行，謹慎守護這五戒。還有一些特別之處，不應挑撥離間眾人，對於紛爭的人應該調解，不應說粗俗的話，應說柔和的話，總是先和別人說話，也不應說花言巧語，應說有意義的話。
【English Translation】 English version: This concerns the practice of upholding the Five Precepts. Therefore, one should not kill, should not use knives or sticks to harm crawling creatures, and should not disturb others; therefore, one should not steal others' property, one should be content with one's own wealth, and should not covet others' property, even if it is a small blade of grass, one should not take it without being given; therefore, one should not engage in sexual misconduct, one should be content with one's own wife, and should not lust after other women. One should always reflect on one's own faults, and think that desires are the root of suffering. If a thought of desire arises, even towards one's own wife, one should contemplate the impure aspects, view the matter of desire with fear, aim for fearlessness and non-suffering, be awakened by the impermanence of love, and aspire to pure joy, this is how I should cultivate myself. If a thought of desire arises, I should not act on it, let alone repeatedly. Therefore, one should not lie, one should speak truthfully and honestly; one should not have a deceitful nature; one should not corrupt one's heart, one should speak truthfully about what one has seen and heard; one should carefully protect the Dharma, not sparing one's life, therefore one should not lie. Therefore, one should not drink alcohol, one should remain sober, not confused, not impatient, not be punished for drinking, follow the teachings, and strengthen one's will to maintain right knowledge. If the thought of giving arises again, one should give everything one has to others, give food to those who ask for food, give drink to those who ask for drink, give vehicles to those who ask for vehicles, give clothes to those who ask for clothes, therefore, giving alcohol to others is to strengthen their will, such giving is limitless. When someone asks you for something, you should give it. If at that time I can give alcohol, so that they change their minds, just as I know that what I am doing is not confused. Why is this so? Bodhisattvas, in order to fulfill the wishes of sentient beings, give without limit, and one should do this. A Bodhisattva who practices at home gives alcohol to others, and will not be guilty of a crime. Therefore, one should manage one's family well! A Bodhisattva should transform the merits of their practice into the unsurpassed true path, if one can practice well, one should carefully uphold these five precepts. There are also some special points, one should not sow discord among people, one should reconcile those who are in conflict, one should not speak harshly, one should speak gently, always speak to others first, and one should not speak flowery words, one should speak meaningfully.
為法說、為時說、為如事說；亦不有癡網，而以安隱加施眾生；意為不敗亂，恒以忍辱力而自嚴。以為用正見，去離邪見，猶為稽首諸佛眾祐，不為他天神也。
「又復理家！居家修道者，或在墟聚郡縣國邑下，當於彼擁護經法，擁護經者為之奈何？夫不信者以信教化之；慳貪者以施教化之；惡戒者以戒教化之；亂意者以忍事教化之；懈怠者以精進教化之；失志者以思惟教化之；邪知以智事教化之；貧財者以富之；諸病者以藥施之；孤獨者以為家屬；無歸者以為歸；無依者以為依，為彼一切國邑壤者，擁護經法為若此。
「理家！或彼開士至一至二至三至於百，教誨人民，皆使修眾德之法。彼開士便以悲哀加於眾生，以強其一切繁誓之。誓其辭曰：『至於斯難化之人民未得成就者，吾終不取無上正真道。』所以者何？今我以為斯故，以誓自誓也。吾不為質直者、不以不佞諂者、不以不為詐者、不以守者、不以誡有德者。諸此人故，以誓而自誓也，但為欲使斯人以聞經法者，以經化余。用此故，以誓而自誓也。我當恒以強其精進行所，我方便為不唐苦也。若人有見者，莫不以好信。若理家至於開士所在家居，止其不嗟，一切之人民墮殊異之惡道者，彼為開士之咎。理家！譬如鄉亭鄹邑郡縣國下，至於有良醫
【現代漢語翻譯】 現代漢語譯本：爲了佛法而宣說，爲了時機而宣說，爲了如實之事而宣說；也不被愚癡的羅網所束縛，而是以安穩來施予眾生；心意不被擾亂，恒常以忍辱的力量來莊嚴自己。以正見為用，去除邪見，如同頂禮諸佛的庇佑，而不是其他天神。 又說，理家！居家修行的人，或許在村落、郡縣、國都之下，應當在那裡擁護佛經，擁護佛經的人應該怎麼做呢？對於不信的人，用信仰來教化他們；對於慳貪的人，用佈施來教化他們；對於犯戒的人，用戒律來教化他們；對於心意散亂的人，用忍辱來教化他們；對於懈怠的人，用精進來教化他們；對於失去志向的人，用思考來教化他們；對於邪知的人，用智慧來教化他們；對於貧窮的人，用財富來幫助他們；對於生病的人，用藥物來施予他們；對於孤獨的人，把他們當作家人；對於無處可歸的人，把他們當作歸宿；對於無所依靠的人，把他們當作依靠，為那些所有國都疆域的人，擁護佛經應當像這樣。 理家！或許那些菩薩來到一個、兩個、三個甚至一百個地方，教誨人民，都使他們修習各種德行之法。那些菩薩便以悲憫之心對待眾生，以堅強的誓願來勉勵他們。他們發誓說：『對於這些難以教化的人民，如果他們沒有得到成就，我終究不證得無上正真之道。』為什麼呢？現在我爲了這個緣故，以誓言來約束自己。我不是爲了正直的人、不是爲了不諂媚的人、不是爲了不欺詐的人、不是爲了守戒的人、不是爲了有德行的人。爲了這些人，我發誓來約束自己，只是爲了讓這些人聽到佛法，用佛法來教化其餘的人。因為這個緣故，我發誓來約束自己。我應當恒常以堅強的精進力來修行，我所用的方便法門不會徒勞無功。如果有人見到我，沒有不生起好信心的。如果理家，那些菩薩所在的地方，居家的人，停止了哀嘆，所有的人民都墮入各種不同的惡道，那是那些菩薩的過失。理家！譬如在鄉亭、村落、郡縣、國都之下，如果有良醫
【English Translation】 English version: Speaking for the Dharma, speaking for the time, speaking for the matter as it is; also not having the net of delusion, but bestowing peace and security upon sentient beings; the mind is not disturbed, constantly using the power of patience to adorn oneself. Taking right view as the practice, departing from wrong views, just like bowing to the blessings of all Buddhas, not for other gods. Furthermore, O householder! Those who practice the Way at home, perhaps in villages, counties, or capitals, should protect the scriptures there. How should those who protect the scriptures do so? For those who do not believe, teach them with faith; for the stingy, teach them with generosity; for those who break precepts, teach them with precepts; for those with scattered minds, teach them with patience; for the lazy, teach them with diligence; for those who have lost their aspirations, teach them with contemplation; for those with wrong knowledge, teach them with wisdom; for the poor, help them with wealth; for the sick, give them medicine; for the lonely, treat them as family; for the homeless, treat them as a refuge; for the helpless, treat them as a support. For all the people in those lands, protecting the scriptures should be like this. O householder! Perhaps those Bodhisattvas go to one, two, three, or even a hundred places, teaching the people, making them all practice the methods of various virtues. Those Bodhisattvas then treat sentient beings with compassion, encouraging them with strong vows. They vow, 'If these difficult-to-teach people have not attained enlightenment, I will not attain the unsurpassed, true, and right path.' Why is that? Now, for this reason, I use vows to bind myself. I am not for the upright, not for the un-flattering, not for the non-deceitful, not for the precept-keepers, not for the virtuous. For these people, I use vows to bind myself, only to make these people hear the Dharma, and use the Dharma to teach others. For this reason, I use vows to bind myself. I should constantly practice with strong diligence, and the skillful means I use will not be in vain. If people see me, they will all have good faith. If, O householder, in the places where those Bodhisattvas reside, the householders stop lamenting, and all the people fall into various evil paths, that is the fault of those Bodhisattvas. O householder! For example, in villages, towns, counties, and capitals, if there is a good doctor
者，假使彼若有一人不以其壽命而終者，眾人皆為咎彼醫。如是理家！至於開士所居，止不嗟一切之人皆墮殊異之惡道者，如來、應儀、正真覺者為咎彼開士也。理家！是故居家開士為自誓如此也。設使我所往國邑下癡者相事，如不使一人有墮惡道者也。
「又復理家！居家修道者當曉家之惡。在於家者，為害一切眾善之本，以家猶無出要，以害清凈之法，是故謂為家也。居家者謂為居於一切眾勞，為居眾惡之念，為居眾惡之行，不化不自守，愚凡人者為共居，與不諦人集會，是故謂為家也。家者為是名也，已在於彼，莫不作不軌之事者。以在於彼，則不恭敬，自於父母息心逝心尊長眾聖者，是故謂為家也。縣官牢獄，考掠搒笞罵詈數勉，至於死焉皆為由彼，是故謂為家也。以在於彼為入惡道，以在彼為墮諸欲、為墮瞋恚、為在諸畏、為在愚癡，是謂為家也。以不慎護彼戒事，遠離為定事，以不修慧之事、不得度之事、以不生度知見之事、是故謂為家也。以在於彼，即有父母愛、兄弟愛姊妹愛、婦愛子愛、舍宅愛財產愛、兒客愛、所有愛、不厭財求之愛、是故謂為家也。斯居家者難滿哉！譬若大海眾流歸之。斯居家者不知厭哉！譬若火以得薪。斯居家者多念無住息哉！譬若風以為無住止，猶為沉沒哉。若美飲食
【現代漢語翻譯】 現代漢語譯本：理家（指在家修行的居士）！如果有人沒有活到自然壽命就去世了，大家都會責怪醫生。同樣的道理，理家！對於菩薩所居住的地方，如果他們不為所有墮入各種惡道的人感到悲傷，那麼如來、應供、正等覺（佛的稱號）就會責怪這些菩薩。理家！因此，在家修行的菩薩應當發誓：『如果我所前往的城鎮鄉村有愚癡的人，我將不讓他們中的任何一人墮入惡道。』 又，理家！在家修行的人應當明白家庭的弊端。在家，會損害一切善行的根本，因為家庭沒有出離之道，會損害清凈的修行，所以稱為『家』。在家的人，是居住在各種勞苦之中，是居住在各種惡念之中，是居住在各種惡行之中，不能教化自己，不能自我約束，與愚癡凡夫同住，與不真實的人交往，所以稱為『家』。『家』這個名稱，意味著身處其中，沒有不做不合規矩的事情的。身處其中，就不會恭敬，對父母、兄弟姐妹、長輩和聖賢失去敬意，所以稱為『家』。官府的牢獄，拷打、鞭笞、辱罵、多次責備，甚至導致死亡，都是因為家庭的緣故，所以稱為『家』。身處其中，就會墮入惡道，就會沉溺於慾望，就會陷入嗔恨，就會處於恐懼之中，就會處於愚癡之中，這就是所謂的『家』。因為不謹慎守護戒律，遠離禪定，不修習智慧，不能得到解脫，不能生起解脫的知見，所以稱為『家』。身處其中，就會有父母的愛、兄弟姐妹的愛、妻子的愛、兒子的愛、房屋的愛、財產的愛、僕人的愛、一切擁有的愛，以及永不滿足的對財富的追求，所以稱為『家』。在家人是難以滿足的！就像大海容納眾多的河流。在家人是永不知足的！就像火得到柴薪。在家人是念頭多變，沒有止息的！就像風一樣沒有停歇，仍然會沉淪。如果美味的飲食
【English Translation】 English version: Householder! If there is a person who does not die of old age, everyone blames the doctor. In the same way, householder! As for the place where Bodhisattvas dwell, if they do not grieve for all people who fall into various evil paths, then the Tathagata (the thus-gone one), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) will blame those Bodhisattvas. Householder! Therefore, a Bodhisattva who practices at home should vow: 『If there are foolish people in the towns and villages I go to, I will not let any of them fall into evil paths.』 Furthermore, householder! A person who practices at home should understand the evils of the household. Being at home harms the root of all good deeds, because the household has no way out of suffering, and it harms pure practice, therefore it is called 『home』. A person at home dwells in all kinds of hardships, dwells in all kinds of evil thoughts, dwells in all kinds of evil actions, cannot teach themselves, cannot restrain themselves, lives with foolish ordinary people, and associates with untruthful people, therefore it is called 『home』. The name 『home』 means that being in it, there is no one who does not do improper things. Being in it, one will not be respectful, and will lose respect for parents, siblings, elders, and sages, therefore it is called 『home』. The prisons of the government, the beatings, whippings, insults, repeated scoldings, and even death, are all due to the household, therefore it is called 『home』. Being in it, one will fall into evil paths, will be immersed in desires, will fall into anger, will be in fear, and will be in ignorance, this is what is called 『home』. Because one does not carefully guard the precepts, stays away from meditation, does not cultivate wisdom, cannot attain liberation, and cannot generate the knowledge of liberation, therefore it is called 『home』. Being in it, there will be love for parents, love for siblings, love for wife, love for children, love for houses, love for property, love for servants, love for all possessions, and the never-satisfied love for the pursuit of wealth, therefore it is called 『home』. Householders are difficult to satisfy! Like the ocean receiving many rivers. Householders are never content! Like fire getting firewood. Householders have many changing thoughts, without rest! Like the wind that never stops, and still sinks. If delicious food
為糅毒，所有一切苦哉！譬若仇怨，為似知識，誤人之行哉！非聖經之所施行，為造變爭哉！更相因緣恒不和。為多疵哉！以行善惡之行，因緣之所在，恒為人所嫌疑。非人有哉！以為所有顛倒故。猶不善哉！雖善有權詐，猶見其性行。似如倡體哉！以速轉變故。似若幻師哉！初至者人為聚會，其行為不誠。似若夢哉！一切成敗終始故。似若朝露哉！以速離故。似若蜜渧哉！以為少味故。似若蒺䔧網哉！色聲香味細滑以為所害故。似若針孔蟲哉！以非善念為食故。譬若違命者哉！為轉相欺故。恒懷恐怖哉！為意以亂故。為多共哉！以縣官盜賊怨家弊惡王者為害也。斯居家者，少味樂哉！以為多惡失。理家！開士居家者為曉家之惡若此。
「又復理家！居家修道者以佈施為寶施，若已施為我有，若在家非我有；若已施是為寶，若在家是為非寶；若已施為富財，若在家為無財；若已施為勞解，其在家為勞增；若已施為不我，若在家已為我；若已施為不有，若在家以為有；若以施為無盡，若在家為非常；若已施不復護，若在家為斯護；若已施為賢夫行，若在家為凡夫之意；若已施為依度道，若在家為依邪部；若已施為佛所稱，若在家為愚人所稱。理家！開士居家修道者以佈施為寶若此。是以見人來有所求索者，為生三
【現代漢語翻譯】 現代漢語譯本：如同摻雜了毒藥，一切都是苦啊！好比仇敵，偽裝成朋友，迷惑人的行為啊！不是聖賢教誨所提倡的，而是製造變亂和爭鬥啊！相互之間因緣糾纏，總是不能和睦。充滿了缺陷啊！因為所作所為是善惡交織，因緣所致，總是被人猜疑。這不是人本身的問題啊！是因為執著于顛倒的觀念。仍然是不好的啊！即使是善行也帶有權詐，仍然能看到其本性。就像是戲子一樣啊！因為變化迅速。又像是魔術師一樣啊！初來乍到的人們聚集在一起，他們的行為並不真誠。又像是夢境一樣啊！一切的成敗都有終結和開始。又像是朝露一樣啊！因為很快就會消散。又像是蜂蜜滴落一樣啊！因為味道很少。又像是蒺藜網一樣啊！因為色、聲、香、味、觸這些細微的感受會帶來傷害。又像是針孔里的蟲子一樣啊！因為以不善的念頭為食。又像是違抗命令的人一樣啊！因為互相欺騙。總是懷著恐懼啊！因為心意混亂。又像是很多人共同擁有一樣啊！因為會受到官府、盜賊、仇家、惡劣的統治者的侵害。這樣居家生活的人，很少有快樂啊！因為有很多惡和過失。理家（指佛陀的弟子）！開悟的修行者居家生活，要明白居家生活的弊端就像這樣。 又進一步說，理家！居家修道的人，把佈施看作是珍寶。如果已經佈施出去，就認為那是我的；如果在家裡，就認為不是我的。如果已經佈施出去，就認為是珍寶；如果在家裡，就認為不是珍寶。如果已經佈施出去，就認為是財富；如果在家裡，就認為沒有財富。如果已經佈施出去，就認為是解脫勞累；如果在家裡，就認為是增加勞累。如果已經佈施出去，就認為不是我所擁有的；如果在家裡，就認為是我所擁有的。如果已經佈施出去，就認為是沒有的；如果在家裡，就認為是有。如果已經佈施出去，就認為是無窮無盡的；如果在家裡，就認為是無常的。如果已經佈施出去，就不再守護；如果在家裡，就拚命守護。如果已經佈施出去，就是賢者的行為；如果在家裡，就是凡夫俗子的想法。如果已經佈施出去，就是依循正道；如果在家裡，就是依循邪道。如果已經佈施出去，就是佛所讚歎的；如果在家裡，就是愚人所讚歎的。理家！開悟的修行者居家修道，把佈施看作是珍寶就像這樣。因此，當看到有人來求索時，會生起三種想法。
【English Translation】 English version: Like being mixed with poison, all is suffering! Like an enemy, appearing as a friend, misleading people's actions! Not what the sages teach, but creating chaos and strife! Intertwined by causes and conditions, always unable to be harmonious. Full of flaws! Because actions are a mix of good and evil, due to causes and conditions, always being suspected by others. This is not a problem with people themselves! It is because of clinging to inverted views. Still not good! Even if good deeds are mixed with deceit, their true nature can still be seen. Like an actor! Because of rapid changes. Also like a magician! Newcomers gather together, their actions are not sincere. Like a dream! All successes and failures have an end and a beginning. Like morning dew! Because it quickly dissipates. Like a drop of honey! Because the taste is little. Like a net of thorns! Because the subtle sensations of form, sound, smell, taste, and touch cause harm. Like a worm in a needle hole! Because it feeds on unwholesome thoughts. Like those who disobey orders! Because they deceive each other. Always harboring fear! Because the mind is confused. Like many people sharing something! Because they are harmed by officials, thieves, enemies, and evil rulers. Those who live at home have little joy! Because there are many evils and faults. O householder (referring to the Buddha's disciple)! An enlightened practitioner living at home should understand the disadvantages of living at home like this. Furthermore, O householder! A practitioner living at home who cultivates the Way regards giving as a treasure. If something has been given away, it is considered mine; if it is at home, it is considered not mine. If something has been given away, it is considered a treasure; if it is at home, it is considered not a treasure. If something has been given away, it is considered wealth; if it is at home, it is considered no wealth. If something has been given away, it is considered a release from toil; if it is at home, it is considered an increase in toil. If something has been given away, it is considered not mine; if it is at home, it is considered mine. If something has been given away, it is considered non-existent; if it is at home, it is considered existent. If something has been given away, it is considered endless; if it is at home, it is considered impermanent. If something has been given away, it is no longer protected; if it is at home, it is fiercely protected. If something has been given away, it is the action of a wise person; if it is at home, it is the thought of an ordinary person. If something has been given away, it is following the right path; if it is at home, it is following a wrong path. If something has been given away, it is praised by the Buddha; if it is at home, it is praised by fools. O householder! An enlightened practitioner living at home who cultivates the Way regards giving as a treasure like this. Therefore, when seeing someone come to ask for something, three thoughts arise.
想。何謂三？善友想、依度道想、勉生富財想，為生是三想。為復造三想。何謂三？尊如來教誡想、降伏邪想、以不望福德想。所以者何？若此開士，若諸來有所索者，貪淫、瞋恚、愚癡則以為薄，薄者為之奈何？若所有物，一切不惜而以佈施，斯為貪淫薄；若於彼來求物者，以慈哀加之，斯為瞋恚薄；若以佈施變為此一切敏，謂為愚癡薄。
「又復理家！已見來求物者，不久為成六度無極之行。又成彼者云何？若有來人從人索物，能不愛惜者，是為佈施度無極；若意在道而佈施者，是為以戒度無極；若不恚怒之，是為忍度無極；假令猶自思念，何用為食？自強其意，不釋其行，是為精進度無極；若欲施、若已施，而不郁毒、無有悔者，是為思惟度無極；若已施不望其福德者，是為以慧度無極。理家！開士以佈施為成六度無極行若此。
「又復理家！居在家者是以為去離順隨忿亂，以親別離法。若以得產、得財米穀、得男女，不以為喜悅；若一切敗亡，不以下意為愁戚；已觀如是萬物如幻，為不住止想也。斯幻之行以致是，是以父母、妻子、奴婢、兒、客，是非我之有，我亦不是有，亦我是不有，我不應是有，以不我是有。今我為彼故，而為作罪惡，但現世是有，非是為後世。是昔之有，非是我當護。又
【現代漢語翻譯】 現代漢語譯本：
思考。什麼是三種想法？善友之想、依循正道之想、努力創造財富之想，這是產生的三種想法。還要再產生三種想法。什麼是三種？尊重如來的教誨之想、降伏邪念之想、不求福報之想。為什麼呢？如果這位開士（菩薩），如果有人來向他索取東西，貪慾、嗔恨、愚癡就會變得淡薄，淡薄了該怎麼辦呢？如果他擁有的一切東西，都不吝惜地佈施出去，這就是貪慾淡薄；如果對於前來求取東西的人，以慈悲憐憫之心對待，這就是嗔恨淡薄；如果通過佈施使一切都變得敏銳，這就是愚癡淡薄。
『又進一步說，居家之人！已經看到前來求取東西的人，不久就能成就六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的修行。又如何成就呢？如果有人來向人索取東西，能夠不愛惜自己的財物，這就是佈施度無極；如果意念在道而佈施，這就是以持戒度無極；如果不發怒，這就是忍辱度無極；即使自己還在思考，用什麼來維持生活？仍然堅定自己的意志，不放棄自己的行為，這就是精進度無極；如果想要佈施，或者已經佈施，而不感到憂鬱、沒有後悔，這就是禪定度無極；如果已經佈施而不求福報，這就是以智慧度無極。居家之人！開士（菩薩）通過佈施來成就六度無極的修行就是這樣。
『又進一步說，居家之人！居家之人應該遠離順從憤怒和混亂，以及親近離別之法。如果得到產業、得到財物米穀、得到子女，不應該感到喜悅；如果一切都敗亡，不應該因此而感到憂愁；已經觀察到萬物如夢幻泡影，不應該執著於此。這種如夢幻泡影的修行可以達到這樣的境界，所以父母、妻子、奴婢、兒女、客人，都不是我所擁有的，我也不是他們所擁有的，也不是我不擁有，我不應該擁有，因為我不是擁有者。現在我爲了他們而造作罪惡，但只是現世存在，不是爲了後世。這是過去所擁有的，不是我應當守護的。』 現代漢語譯本：
思考。什麼是三種想法？善友之想、依循正道之想、努力創造財富之想，這是產生的三種想法。還要再產生三種想法。什麼是三種？尊重如來的教誨之想、降伏邪念之想、不求福報之想。為什麼呢？如果這位開士（菩薩），如果有人來向他索取東西，貪慾、嗔恨、愚癡就會變得淡薄，淡薄了該怎麼辦呢？如果他擁有的一切東西，都不吝惜地佈施出去，這就是貪慾淡薄；如果對於前來求取東西的人，以慈悲憐憫之心對待，這就是嗔恨淡薄；如果通過佈施使一切都變得敏銳，這就是愚癡淡薄。
『又進一步說，居家之人！已經看到前來求取東西的人，不久就能成就六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的修行。又如何成就呢？如果有人來向人索取東西，能夠不愛惜自己的財物，這就是佈施度無極；如果意念在道而佈施，這就是以持戒度無極；如果不發怒，這就是忍辱度無極；即使自己還在思考，用什麼來維持生活？仍然堅定自己的意志，不放棄自己的行為，這就是精進度無極；如果想要佈施，或者已經佈施，而不感到憂鬱、沒有後悔，這就是禪定度無極；如果已經佈施而不求福報，這就是以智慧度無極。居家之人！開士（菩薩）通過佈施來成就六度無極的修行就是這樣。
『又進一步說，居家之人！居家之人應該遠離順從憤怒和混亂，以及親近離別之法。如果得到產業、得到財物米穀、得到子女，不應該感到喜悅；如果一切都敗亡，不應該因此而感到憂愁；已經觀察到萬物如夢幻泡影，不應該執著於此。這種如夢幻泡影的修行可以達到這樣的境界，所以父母、妻子、奴婢、兒女、客人，都不是我所擁有的，我也不是他們所擁有的，也不是我不擁有，我不應該擁有，因為我不是擁有者。現在我爲了他們而造作罪惡，但只是現世存在，不是爲了後世。這是過去所擁有的，不是我應當守護的。』
【English Translation】 English version:
Think. What are the three? The thought of good friends, the thought of following the path, and the thought of striving to create wealth, these are the three thoughts that arise. And again, generate three thoughts. What are the three? The thought of respecting the Buddha's teachings, the thought of subduing evil thoughts, and the thought of not seeking blessings. Why is that? If this Bodhisattva, if someone comes to ask for something, greed, hatred, and ignorance will become thin. If they become thin, what should be done? If all that he possesses, he gives away without hesitation, this is greed becoming thin; if towards those who come to ask for something, he treats them with compassion, this is hatred becoming thin; if through giving, everything becomes sharp, this is ignorance becoming thin.
'Furthermore, O householder! Having seen those who come to ask for things, soon one will accomplish the practice of the six perfections (paramitas) (giving, morality, patience, effort, meditation, wisdom). And how is that accomplished? If someone comes to ask for something, and one is able to not cherish one's possessions, this is the perfection of giving; if one gives with the mind focused on the path, this is the perfection of morality; if one does not become angry, this is the perfection of patience; even if one is still thinking, what will I use to sustain myself? One still strengthens one's will, and does not abandon one's practice, this is the perfection of effort; if one wants to give, or has already given, and does not feel depressed or regretful, this is the perfection of meditation; if one has given and does not seek blessings, this is the perfection of wisdom. O householder! This is how a Bodhisattva accomplishes the practice of the six perfections through giving.
'Furthermore, O householder! A householder should be far from following anger and confusion, and from being attached to the law of separation. If one obtains property, wealth, rice, or children, one should not feel joy; if everything is lost, one should not feel sorrow; having observed that all things are like illusions, one should not be attached to them. This practice of illusion can reach such a state, therefore parents, wives, servants, children, and guests, are not what I possess, nor am I what they possess, nor am I not what they possess, I should not possess, because I am not the possessor. Now I commit evil deeds for their sake, but it is only for this life, not for the next. This is what was possessed in the past, it is not what I should protect.'
夫我之有，彼我當以護。何謂我之有？謂是佈施教化，恬淡自守道之根原，亦藏隱之德本，是為我有也。至於我所住，是則為追我，彼亦不用軀命、不為男女妻子故，為造惡行也。是以居在家，自有婦者，當造三想。何謂三？非常想、不久想、別離想，是三想當爲造想。當復造三想。何謂三？若在喜樂為求後世在苦、若在飲食為求在殃罪、若在樂者為求在苦，當爲造是三想。當復造三想。何謂三？重累想、費耗想、俗所有想，當爲造是三想。當復造三想。何謂三？為入地獄想、入畜生想、入神鬼想，當爲造是三想。當復造三想。何謂三？魑魅想、臼注想、色像想，為造是三想。當復造三想。何謂三？不我想、無主想、假借喻想，當爲造是三想。理家！思念若此眾事想開士居家者，當自觀身其妻若此也。是以不當愛其子，設使無生子愛，不加於天下人。是以當以三數諫，自諫其意。何等為三？等意者為道，不以邪意也；正行者為道，不以邪行；不多行者為道，多行者非矣。是以三數諫，自數諫其意，自造其子怨仇想，是我怨仇非我友。所以者何？我以由彼違失慈哀佛之教誡，使我甚益生彼愛。人自磋切其意，如愛在其子，以愛加眾生；若其自愛身，以慈哀加眾生。是以當觀其本末斯所從來異，我所從來亦異。眾生先世亦
【現代漢語翻譯】 現代漢語譯本：如果說『我』有所擁有，那麼我應當守護它。什麼叫做『我』所擁有呢？指的是佈施教化，恬淡自守，這是道的根源，也是隱藏的德行根本，這才是『我』所擁有的。至於我所居住的地方，那是爲了追逐『我』，他們也不應該爲了軀體性命、爲了男女妻子，而去做惡行。因此，居住在家，有妻子的，應當生起三種想法。哪三種呢？無常的想法、不久長的想法、會分離的想法，這三種想法應當常常思量。還應當生起三種想法。哪三種呢？如果在喜樂中，要想到未來世的苦；如果在飲食中，要想到可能帶來的罪過；如果在快樂中，要想到可能帶來的痛苦，應當常常思量這三種想法。還應當生起三種想法。哪三種呢？重重束縛的想法、耗費錢財的想法、世俗所有的想法，應當常常思量這三種想法。還應當生起三種想法。哪三種呢？墮入地獄的想法、墮入畜生的想法、墮入鬼道的想法，應當常常思量這三種想法。還應當生起三種想法。哪三種呢？魑魅（chī mèi，古代傳說中的山神鬼怪）的想法、臼注（jiù zhù，像臼一樣往下注水，比喻無休止的慾望）的想法、色相的想法，應當常常思量這三種想法。還應當生起三種想法。哪三種呢？不是『我』的想法、沒有主宰的想法、只是借用的想法，應當常常思量這三種想法。持家的人啊！如果能像這樣思量這些事情，那麼在家修行的開悟之人，應當這樣看待自己的妻子。因此，不應當溺愛自己的孩子，即使沒有生孩子，也不應該把愛加於天下人。因此，應當用三種方式勸誡，自己勸誡自己的心意。哪三種呢？心意平等是爲了道，不應該有邪念；行為端正爲了道，不應該有邪行；不貪多是爲了道，貪多就不是道了。因此，用這三種方式勸誡，自己勸誡自己的心意，自己生起孩子是怨仇的想法，他們是我的怨仇而不是我的朋友。為什麼呢？因為我因為他們而違背了慈悲佛陀的教誨，使我更加增長了對他們的愛。人應當自己反省自己的心意，如果愛自己的孩子，就應該把這種愛加於眾生；如果愛惜自己的身體，就應該把慈悲加於眾生。因此，應當觀察其根本和末端，他們所來的地方和我的不同，眾生前世也 是這樣。
【English Translation】 English version: If 『I』 have something, then I should protect it. What is it that 『I』 have? It refers to the practice of giving and teaching, being tranquil and self-possessed, which is the root of the Way and the foundation of hidden virtue; this is what 『I』 have. As for where I dwell, that is to pursue 『me,』 and they should not commit evil deeds for the sake of their physical lives or for the sake of men, women, or children. Therefore, those who live at home and have wives should cultivate three thoughts. What are the three? The thought of impermanence, the thought of not lasting long, and the thought of separation; these three thoughts should be constantly contemplated. They should also cultivate three thoughts. What are the three? If in joy, think of the suffering in future lives; if in eating and drinking, think of the possible sins; if in pleasure, think of the possible suffering; these three thoughts should be constantly contemplated. They should also cultivate three thoughts. What are the three? The thought of being heavily bound, the thought of wasting money, and the thought of worldly possessions; these three thoughts should be constantly contemplated. They should also cultivate three thoughts. What are the three? The thought of falling into hell, the thought of falling into the animal realm, and the thought of falling into the realm of ghosts; these three thoughts should be constantly contemplated. They should also cultivate three thoughts. What are the three? The thought of chī mèi (魑魅, mountain spirits and monsters in ancient legends), the thought of jiù zhù (臼注, like water pouring down from a mortar, a metaphor for endless desires), and the thought of physical forms; these three thoughts should be constantly contemplated. They should also cultivate three thoughts. What are the three? The thought of not being 『I,』 the thought of having no master, and the thought of being borrowed; these three thoughts should be constantly contemplated. Householders! If one can contemplate these matters in this way, then an enlightened practitioner living at home should view his wife in this way. Therefore, one should not dote on one's children, and even if one has no children, one should not extend love to all people. Therefore, one should admonish oneself in three ways, admonishing one's own mind. What are the three? Having an equal mind is for the Way, one should not have evil thoughts; having righteous conduct is for the Way, one should not have evil actions; not being greedy is for the Way, being greedy is not the Way. Therefore, using these three ways to admonish, one should admonish one's own mind, and cultivate the thought that one's children are enemies, that they are my enemies and not my friends. Why is this so? Because I, through them, have violated the compassionate teachings of the Buddha, causing me to increase my love for them. One should reflect on one's own mind, if one loves one's children, one should extend this love to all beings; if one cherishes one's own body, one should extend compassion to all beings. Therefore, one should observe the root and the end, that where they come from is different from where I come from, and that the previous lives of all beings are also like this.
曾為我子，吾亦曾為眾生子，是生死之愆，無可適莫者。所以者何？所往來道輒有離行，轉復為仇怨。我今當自修，都使我無友，亦我無怨仇。所以然者何？以造有知識，為復欲多作，以造有怨仇，都以欲為惡。一切眾生彼非我，汝意不可以可不可之意可，以悉通眾經。所以者何？正行者得正道，邪行者得邪道。今我不有邪行，于眾生有正意行，乃可得一切敏故。◎
「◎理家！開士居家者都物無可戀、無可慕、無可適、無可愛、無可可，為若此也。又復理家！居家者設使人來有所索，假使為不欲與彼物，猶當以自諫數其意；假令我不以是物施者，我會當與此物離也；若欲不欲，至於死時，是物亦當捐棄我，我亦當捐棄是。其施寶而終，我而施是物，死時意除止。設使思惟若此，而不能施彼物者，是以四辭謝辭謝來索物者。何謂四？我以無力、眾德未成就；我在大道為初始，佈施意而不自由；我有受見，在於我余之行，且相假原，賢者勿相逼迫；我所施行能奉行之，如其所受，爾乃能滿卿所愿及天下人。辭謝彼來索物者，為若此也。
「又復理家！居家修道者，假使為離師者之教誨，時世無佛、無見經者、不與聖眾相遭遇，是以當稽首十方諸佛，亦彼前世求道所行，志願之弘，愿者其一切成就佛法之德，
【現代漢語翻譯】 現代漢語譯本：我曾經是你的兒子，我也曾經是眾生的兒子，這是生死輪迴的過錯，沒有誰能逃脫。為什麼呢？因為在輪迴的道路上，總是會有分離和仇恨。我現在應當自我修行，使自己沒有朋友，也沒有仇敵。為什麼呢？因為有了認知，就會想要更多，從而產生仇恨，一切的慾望都是罪惡的根源。一切眾生都不是我，你的想法不能用可或不可的觀念來衡量，要通達所有的經典。為什麼呢？因為行為端正的人會得到正道，行為邪惡的人會得到邪道。現在我沒有邪惡的行為，對眾生有正念的行為，這樣才能得到一切智慧。◎ ◎理家！修行者在家時，對於一切事物都應該沒有留戀、沒有羨慕、沒有執著、沒有喜愛、沒有貪求，應該像這樣。還有，理家！修行者在家時，如果有人來索取東西，即使不想給，也應該自我勸誡，反思自己的想法：如果我不把這東西施捨出去，我最終也會和它分離；無論我是否願意，到了死亡的時候，這東西也會拋棄我，我也會拋棄它。如果施捨寶物而最終死去，我施捨這東西，死時意念就會平靜。如果這樣思考，卻不能施捨，就用四種理由來謝絕索取東西的人。哪四種呢？我沒有能力，功德還沒有成就；我還在修行的初始階段，佈施的意願還不自由；我還有其他的修行要做，請你原諒，賢者不要逼迫我；我所施行的，如果能按照所接受的去做，才能滿足你的願望和天下人的願望。用這些理由來謝絕索取東西的人，應該像這樣。 還有，理家！在家修行的人，如果離開了老師的教誨，處在沒有佛、沒有經典、沒有聖眾的時代，就應該向十方諸佛頂禮，也應該效仿他們前世求道時的行為，發下宏大的誓願，愿一切成就佛法的功德。
【English Translation】 English version: I was once your son, and I have also been the son of all beings. This is the fault of the cycle of birth and death, from which no one can escape. Why is this so? Because on the path of reincarnation, there are always separations and hatreds. Now I should cultivate myself, so that I have no friends and no enemies. Why is this so? Because with knowledge, one desires more, thus creating hatred. All desires are the root of evil. All beings are not me, and your thoughts cannot be measured by the concept of 'can' or 'cannot'. You must understand all the scriptures. Why is this so? Because those who act righteously will attain the right path, and those who act evilly will attain the evil path. Now I have no evil actions, and I have righteous actions towards all beings. Only in this way can I attain all wisdom.◎ ◎O householder! When a practitioner is at home, they should have no attachment, no envy, no clinging, no fondness, and no craving for anything. It should be like this. Furthermore, O householder! When a practitioner is at home, if someone comes to ask for something, even if they do not want to give it, they should admonish themselves and reflect on their thoughts: If I do not give this thing away, I will eventually be separated from it; whether I want to or not, when death comes, this thing will abandon me, and I will abandon it. If one gives away treasures and eventually dies, if I give this thing away, my mind will be at peace at the time of death. If one thinks like this, but cannot give, then use four reasons to decline the person who is asking for something. What are the four? I do not have the ability, my merits are not yet complete; I am still in the initial stage of cultivation, and my willingness to give is not yet free; I have other practices to do, please forgive me, wise one, do not force me; what I practice, if I can do it according to what I have received, then I can fulfill your wishes and the wishes of all people. Use these reasons to decline the person who is asking for something, it should be like this. Furthermore, O householder! If a practitioner at home is separated from the teachings of their teacher, and is in an era without a Buddha, without scriptures, and without encountering the holy assembly, then they should bow to the Buddhas of the ten directions, and also emulate their actions in their past lives when they sought the path, and make great vows, wishing that all the merits of the Buddha's teachings be accomplished.
以思念之以代其喜。於是晝三亦夜三，以論三品經事。一切前世所施行惡，以自首誨，改往修來，為求哀於一切佛，以法故愍傷之；亦以無央數無極之法愍傷之。
「又復理家！居家修道者，當以曉息心之儀式，是以若見除饉、殊越、息心之儀式，當爲敬其法衣，彼為眾祐、如來、應儀、正真、佛戒定慧所行之法服也。以無惡為離一切惡，彼是眾聖仙者之表式也。是以又當爲敬彼也，亦當加愍傷于彼除饉，斯非賢為此不軌行。
「至於被服，斯名：靜者、調者、神通者、如來者，表識而為不調凈之行。又如來複曰：『未學者不當忽易，非此彼遇勞過也，以從斯勞為有失；若此彼亦見佛憲教之要，如所謂事次應有之；若此捐棄是勞，觀其本末為護第一德，必為在正以知乎將斷勞之智。』
「如眾祐所謂：『又士不可以相忽蔑，是非時。如來有是知非我有，是以不瞋、不怒、不恚為加彼。若以入廟者，以住廟門外，以五體而稽首，乃卻入廟，彼是空廟之居、彼是慈哀喜護廟之居、彼是正住在正次者之居，為彼得斯，使我得廟居，為若此。以遠去官位家者，為彼得斯。我以齋戒罪乃禁制，制以若此。』為與去家之意，未曾有開士在家為得道者，皆去家，入山澤，以往山澤為得道，以譏家居者。夫去家，智
【現代漢語翻譯】 現代漢語譯本 以思念（佛法）來代替（世俗的）喜悅。因此，白天三次、夜晚三次，討論三品（佛法）的經義。對於過去所做的一切惡行，要自我懺悔，改過自新，向一切佛陀祈求哀憫，因為佛法而憐憫他們；也以無量無數的佛法來憐憫他們。
『此外，治理家庭！在家修道的人，應當以清晨醒來時平靜心緒的儀式開始，因此，如果看到那些斷食、超越（世俗）、平靜心緒的儀式，應當尊敬他們的法衣，因為那是眾生所依怙、如來、應供、正等正覺、佛戒定慧所行的法服。以不作惡來遠離一切惡，那是眾聖賢的表徵。因此，又應當尊敬他們，也應當憐憫那些斷食的人，這並非賢者所為的不軌行為。
『至於所穿的衣服，這被稱為：寂靜者、調伏者、神通者、如來，是用來識別那些不調伏、不清凈的行為。如來又說：『未學習的人不應當輕易忽視，不是說他們遇到了過度的勞累，因為從這種勞累中會有損失；如果他們也看到了佛陀教誨的要點，就像所謂的事情次序應該有的那樣；如果他們放棄這種勞累，觀察其本末是爲了守護第一德，必定會處於正道，從而知道將要斷除勞累的智慧。』
『就像眾生所依怙所說：『修行人不可以互相輕視，這不是時候。如來知道這些，而我沒有，因此不應該嗔恨、不應該憤怒、不應該惱怒來對待他們。如果進入寺廟的人，應該站在寺廟門外，以五體投地的方式頂禮，然後才進入寺廟，那裡是空寂的寺廟的居所、那裡是慈悲喜捨護佑的寺廟的居所、那裡是正住在正道次序的人的居所，爲了讓他們得到這些，使我得到寺廟的居所，就像這樣。爲了遠離官位和家庭的人，爲了讓他們得到這些。我以齋戒來禁止罪惡，以這樣的方式來制止。』爲了表達出家修行的意義，從來沒有在家開悟的人，他們都出家，進入山林，認為進入山林才能得道，以此來譏諷在家的人。出家，是智慧的
【English Translation】 English version Replace joy with mindfulness. Therefore, three times during the day and three times at night, discuss the meaning of the three categories of scriptures. For all the evil deeds done in the past, confess and repent, change the past and cultivate the future, and seek mercy from all Buddhas, pitying them because of the Dharma; also pity them with immeasurable and limitless Dharma.
'Furthermore, manage the household! Those who practice the Way at home should begin with the ritual of calming the mind upon waking in the morning. Therefore, if you see those who practice fasting, transcendence, and calming the mind, you should respect their Dharma robes, for they are the Dharma robes worn by those who are the refuge of all beings, the Tathagata, the worthy of offerings, the perfectly enlightened one, and those who practice the precepts, concentration, and wisdom of the Buddha. By not doing evil, one distances oneself from all evil, which is the sign of all sages. Therefore, you should also respect them and have compassion for those who fast, as this is not an improper act for the wise.
'As for the clothing worn, this is called: the peaceful one, the tamed one, the one with supernatural powers, the Tathagata, and is used to identify those who are not tamed and not pure in their actions. The Tathagata also said: 'Those who have not learned should not easily neglect, it is not that they have encountered excessive labor, because there will be loss from this labor; if they also see the key points of the Buddha's teachings, just as the order of things should be; if they give up this labor, observing its beginning and end is to protect the first virtue, they will surely be on the right path, thus knowing the wisdom to cut off labor.'
'Just as the refuge of all beings said: 'Practitioners should not despise each other, this is not the time. The Tathagata knows these things, but I do not, therefore, one should not be angry, should not be furious, should not be resentful towards them. If those who enter the temple, they should stand outside the temple gate, prostrate with five limbs touching the ground, and then enter the temple, which is the dwelling of the empty temple, the dwelling of the temple protected by loving-kindness, compassion, joy, and equanimity, the dwelling of those who are rightly abiding in the right order, in order for them to obtain these, so that I may obtain the dwelling of the temple, just like this. For those who have left official positions and families, in order for them to obtain these. I use fasting to prohibit sins, and restrain in this way.' To express the meaning of leaving home to practice, there has never been an enlightened person at home, they all leave home, enter the mountains and forests, believing that entering the mountains and forests is the way to enlightenment, thus mocking those who stay at home. Leaving home is the wisdom of
者所稱譽，如江河沙，我一日之祠禮，一切彼佈施以去家之意為殊勝。所以者何？以施下劣故，何況佈施不信無反覆，盜賊弊惡、王者及大臣？非彼佈施以為實、以得足，以我有戒聞之行。
「是以入廟者，當以觀視一切除饉之眾所施行，何等除饉為多聞？何為明經者？何為奉律者？何為奉使者？何為開士奉藏者？何為山澤者？何為行受供者？何為思惟者？何為道行者？何為開士道者？何為佐助者？何為主事者？以觀視彼一切除饉之眾所施行。如其所施行行，以隨效為之為行，不當轉相嫉。若於虛聚言有及廟；若於廟言及虛聚，是以當慎守言行，不當以廟中言說于虛聚，亦不當以虛聚言說于廟也。
「是以承事多聞者，以為修治聞，奉事明經者，為解經之決事。承事奉律者，為解度殃罪之事。承事開士奉奧藏者，為明六度無極方便之事。若有除饉者，為乏應器、或乏法衣者，當以給施之，莫使生嫉於人也。所以者何？夫人以嫉妒為結，是以當力護凡人不應儀者。所以者何？凡人者為有失，應儀者為無失。若有除饉者，未下正道，或積聚法衣、或積聚應器。是以彼除饉，用無上正真道開導之。所以者何？其事有應，是以積聚物為致道，積若息心有不和者，當和解之；若正法欲衰微者，自危殆其身命，以營護
【現代漢語翻譯】 現代漢語譯本：那些人所稱讚的，像恒河沙一樣多的祭祀，我一天的祠堂祭祀，比他們所有佈施離家出走的意願更為殊勝。為什麼呢？因為他們的佈施是低劣的，更何況佈施給不信佛法、沒有悔改之心、盜賊、邪惡之人、國王和大臣呢？他們的佈施不能被認為是真實的、足夠的，因為我擁有戒律、聽聞佛法的修行。 因此，進入寺廟的人，應當觀察所有修行者的行為，哪些修行者是博學的？哪些是精通經典的？哪些是奉持戒律的？哪些是奉行使命的？哪些是開悟的菩薩奉持佛法的？哪些是隱居山林的？哪些是接受供養的？哪些是思考佛法的？哪些是修行佛道的？哪些是開悟的菩薩之道？哪些是輔助他人修行的？哪些是主持事務的？要觀察他們所有修行者的行為。要按照他們所修行的去修行，效仿他們的行為，不應當互相嫉妒。如果在俗世聚會中談論寺廟的事情，或者在寺廟中談論俗世聚會的事情，因此應當謹慎自己的言行，不應當在寺廟中談論俗世聚會的事情，也不應當在俗世聚會中談論寺廟的事情。 因此，侍奉博學的人，是爲了修習聽聞佛法；侍奉精通經典的人，是爲了解決經典中的疑惑；侍奉奉持戒律的人，是爲了解決罪業和災難；侍奉開悟的菩薩奉持佛法奧藏的人，是爲了明白六度（佈施、持戒、忍辱、精進、禪定、智慧）的方便法門。如果有修行者，缺少應器（僧人使用的器具）或者缺少法衣，應當給予他們佈施，不要讓他們對他人產生嫉妒。為什麼呢？因為人會因為嫉妒而產生煩惱，因此應當盡力保護那些不符合儀軌的凡人。為什麼呢？因為凡人會犯錯，而符合儀軌的人不會犯錯。如果有修行者，沒有走上正道，或者積聚法衣、或者積聚應器，因此，那些修行者，要用無上正真之道來開導他們。為什麼呢？因為這樣做是應該的，因此積聚物品是爲了修行，如果修行者之間有不和睦的，應當調解他們；如果正法將要衰微，要不惜自己的生命，去維護正法。
【English Translation】 English version: Those who are praised, like the sands of the Ganges River, my one day of temple worship is more superior than all their giving with the intention of leaving home. Why is that? Because their giving is inferior, let alone giving to those who do not believe, have no repentance, thieves, evil people, kings, and ministers? Their giving cannot be considered real or sufficient, because I have the practice of precepts and hearing the Dharma. Therefore, those who enter the temple should observe the conduct of all practitioners. Which practitioners are learned? Which are versed in the scriptures? Which uphold the precepts? Which carry out missions? Which are enlightened Bodhisattvas who uphold the Dharma? Which are hermits in the mountains and forests? Which receive offerings? Which contemplate the Dharma? Which practice the path of the Dharma? Which are the path of enlightened Bodhisattvas? Which assist others in their practice? Which manage affairs? Observe the conduct of all those practitioners. Practice according to their practice, emulate their conduct, and do not be jealous of each other. If you talk about temple matters in secular gatherings, or talk about secular gatherings in the temple, therefore, you should be careful of your words and actions. You should not talk about secular gatherings in the temple, nor should you talk about temple matters in secular gatherings. Therefore, serving the learned is for cultivating the hearing of the Dharma; serving those who are versed in the scriptures is for resolving doubts in the scriptures; serving those who uphold the precepts is for resolving karmic offenses and disasters; serving enlightened Bodhisattvas who uphold the secret treasury of the Dharma is for understanding the expedient methods of the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom). If there are practitioners who lack utensils (the tools used by monks) or lack robes, you should give them offerings and not let them become jealous of others. Why is that? Because people become afflicted with jealousy, therefore, you should try your best to protect those ordinary people who do not conform to the rules. Why is that? Because ordinary people make mistakes, while those who conform to the rules do not make mistakes. If there are practitioners who have not embarked on the right path, or who accumulate robes or utensils, therefore, those practitioners should be guided by the supreme and true path. Why is that? Because it is appropriate to do so. Therefore, accumulating things is for the sake of practice. If there is discord among practitioners, you should reconcile them; if the true Dharma is about to decline, you should risk your own life to protect the true Dharma.
正法；若見除饉疾苦者，以血肉使其病者得除愈。
「理家！若居家開士，若不佈施，不以禁止人；若以施，終不悔恨；若有眾德本，以是意為端首。理家！若此諸事、諸類、諸應，開士居家修道者，為若此也。」
又眾祐當說此居家開士所施行教誨法憲時，有千人皆發意求無上正真道；復有天與人二千人，遠塵離垢諸法，法眼生。
於是甚理家白眾祐言：「要者眾祐！如來以敷演居家開士者家善惡之地；亦佈施、持戒、忍辱、精進、思惟、智慧，於是大道當所施行。要者眾祐！去家修道開士者之所施行，愿復幾微現之為善。要者眾祐！開士去家者，為之奈何？其所施行亦云何？」
眾祐告甚理家曰：「善哉理家！今汝乃以問如來，開士去家修道者之所施行？善哉理家！當爲汝說開士去家之事，其所施行，汝勉進善思念之。」甚理家受教，從眾祐而聽。
眾祐曰：「理家！開士去家修道者，若頭燒然，譬若鎧為精進以求智。去家者其初始為若此，次修治為聖典。又何謂去家者之聖典？所謂趣得一衣為足，亦以善之；一食一床，病瘦一醫藥為足，亦以善之。是為聖典。何以故謂之為聖典？以為修治彼一切道品法，是故謂之為聖典。
「又開士去家修道者，為有十知足之德，身以服
【現代漢語翻譯】 現代漢語譯本：真正的佛法是這樣的：如果看到有人遭受飢餓和疾病的痛苦，就用自己的血肉來幫助他們，使他們的疾病得以痊癒。 『理家（指一位在家修行的菩薩）！如果在家修行的菩薩不進行佈施，也不阻止他人佈施；如果進行了佈施，就永遠不會後悔；如果擁有各種功德的根本，就以這種意念為首要。理家！對於這些事情、這些類別、這些應該做的事情，在家修行的菩薩就應該這樣做。』 當衆祐（佛陀的別名）宣說這些在家菩薩所應奉行的教誨和法則時，有一千人都發愿尋求無上正真之道；又有天人和人類共兩千人，遠離了塵垢，對諸法生起了法眼（指對佛法的正確理解）。 這時，甚理家（一位菩薩的名字）對眾祐說：『尊敬的眾祐！如來您闡述了在家菩薩的善惡行為；也闡述了佈施、持戒、忍辱、精進、思惟、智慧，這些都是在大道上應該奉行的。尊敬的眾祐！請您再稍微講一下出家修行的菩薩應該如何修行。尊敬的眾祐！出家修行的菩薩應該如何做？他們的修行方式又是怎樣的？』 眾祐告訴甚理家說：『善哉，理家！你今天竟然問如來，出家修行的菩薩應該如何修行？善哉，理家！我將為你講述出家菩薩的事情，以及他們的修行方式，你要努力思考並記住這些教誨。』甚理家接受了教誨，恭敬地聽眾祐講述。 眾祐說：『理家！出家修行的菩薩，即使頭被火燒著，也要像穿上鎧甲一樣精進地追求智慧。出家修行的人最初是這樣的，然後逐漸修習聖典。那麼，什麼是出家人的聖典呢？就是隻擁有一件衣服就感到滿足，並且善用它；只吃一頓飯，只睡一張床，生病時只用一種藥物就感到滿足，並且善用它們。這就是聖典。為什麼稱之為聖典呢？因為他們通過這些來修習一切道品法，所以稱之為聖典。』 『此外，出家修行的菩薩，有十種知足的德行，身體上穿著...
【English Translation】 English version: The true Dharma is like this: if one sees those suffering from hunger and disease, one should use one's own flesh and blood to help them, so that their illnesses may be cured. 'Lijia (referring to a Bodhisattva practicing at home)! If a Bodhisattva practicing at home does not give alms, nor does he prevent others from giving alms; if he gives alms, he will never regret it; if he possesses the root of various merits, he should take this intention as the foremost. Lijia! For these matters, these categories, these things that should be done, a Bodhisattva practicing at home should act in this way.' When Zhongyou (another name for the Buddha) was expounding these teachings and rules that a Bodhisattva at home should follow, a thousand people all vowed to seek the unsurpassed true path; and two thousand people, including gods and humans, were freed from defilements, and the Dharma eye (referring to the correct understanding of the Dharma) arose in them. At this time, Shenlijia (the name of a Bodhisattva) said to Zhongyou: 'Respected Zhongyou! The Tathagata, you have explained the good and bad actions of a Bodhisattva at home; you have also explained giving, keeping precepts, patience, diligence, contemplation, and wisdom, which are all to be practiced on the great path. Respected Zhongyou! Please also speak a little about how a Bodhisattva who has left home to practice should cultivate. Respected Zhongyou! How should a Bodhisattva who has left home practice? And what is their way of cultivation?' Zhongyou told Shenlijia: 'Excellent, Lijia! Today you have asked the Tathagata about how a Bodhisattva who has left home to practice should cultivate? Excellent, Lijia! I will tell you about the matters of a Bodhisattva who has left home, and their way of cultivation, you should strive to think and remember these teachings.' Shenlijia accepted the teachings and respectfully listened to Zhongyou's explanation. Zhongyou said: 'Lijia! A Bodhisattva who has left home to practice, even if his head is on fire, should strive for wisdom like wearing armor. This is how a person who has left home to practice begins, and then gradually cultivates the scriptures. So, what are the scriptures for those who have left home? It is to be content with only one piece of clothing, and to use it well; to be content with only one meal, only one bed, and only one medicine when sick, and to use them well. This is the scripture. Why is it called the scripture? Because they use these to cultivate all the factors of the path, therefore it is called the scripture.' 'Furthermore, a Bodhisattva who has left home to practice has ten virtues of contentment, wearing on his body...
法衣。何等為十？以為羞慚故，身服法衣；以避風暑故，身服法衣；以辟蚊虻蟆子故，身服法衣；欲以見息心形狀故，身服法衣；亦是法衣之神為十方之神故，身以服法衣；以患離淫樂，是以不樂淫之樂；以樂安得凈，是以除斷眾勞之樂；不以肥舳，為是道行；行在聖道重任，我亦以自修；如以一時有法衣，如被服法衣故。以是十德自觀，至於壽終，閑居靜處，以不行丐。何等為十？我自以我業而為命，不以非異業；若有人來施我者，以先修治三寶，后乃而受其施；我若欲從人乞丐，若不欲施人者，以非哀加彼己也；我當自食所修行之食，以為不違如來之言誨、以得成知足重任之本、以降憍慢、以得成無見頂之德本；我亦見佈施，亦如以自教；若往行乞丐，我亦不得有所適莫于男女，以我等意于天下人、以得成一切敏智之重任。是，理家！十德，去家開士者以自觀，至於壽終，閑居靜處，以不行丐。若有人來請者所住處，其人志意信喜道者，我不宜當彼往；設使往食，若能以自益亦能益人者，可往受施。我教開士可彼索。是為十德，以自觀可以處於樹下坐宿止。何等為十？以其自由為往；彼以不名有；彼床臥以不閉門；于山澤以去離愛為彼居；以少欲少事為成德；捐棄軀命以不自惜；樂獨靜以遠離戀聚會；以行修身不
{ "translations": [ "現代漢語譯本：法衣有哪十種功德？爲了感到羞愧和慚愧，所以穿法衣；爲了避風避暑，所以穿法衣；爲了避開蚊子、飛蟲和蟆子，所以穿法衣；爲了展現息心的狀態，所以穿法衣；也因為法衣的神力是十方諸神的力量，所以穿法衣；爲了遠離淫慾之樂，因此不貪戀淫慾之樂；爲了獲得安寧和清凈，因此斷除各種勞累之樂；不爲了肥胖的身體，而是爲了修行正道；修行在聖道上肩負重任，我也以此自我修持；就像一時擁有法衣，就像穿上法衣一樣。以這十種功德自我觀察，直到壽命終結，閑居靜處，不進行乞討。哪十種功德？我以自己的業力為生，不依靠其他不同的業力；如果有人來佈施我，要先修治三寶，然後才接受佈施；如果我想要向人乞討，如果對方不想佈施，那是因為我沒有對他們施加慈悲；我應當自己食用修行所得的食物，這樣才不違背如來的教誨，才能成就知足的根本，才能降伏驕慢，才能成就無見頂的德行根本；我也看到佈施，也像在自我教導；如果去乞討，我也不應當對男女有所偏愛，因為我對天下人一視同仁，才能成就一切敏捷智慧的重任。是的，理家！這十種功德，出家修行的人應當以此自我觀察，直到壽命終結，閑居靜處，不進行乞討。如果有人來邀請到他住的地方，那個人如果真心信奉佛道，我不應當前往；即使前往吃飯，如果能對自己和他人都有益處，才可以前往接受佈施。我教導修行人可以向他們索取。這是十種功德，以此自我觀察，可以住在樹下坐臥。哪十種功德？因為自由自在地前往；他們不認為自己擁有什麼；他們的床鋪不關門；在山澤中居住是爲了遠離愛慾；以少欲少事來成就德行；捨棄軀體生命而不愛惜自己；喜歡獨處清靜以遠離愛戀和聚會；以修行來修身不", "以懈怠；以不貪利養；以不求名聞；以不求人供養；以不求人敬；以不求人愛；以不求人念；以不求人稱譽；以不求人讚嘆；以不求人供奉；以不求人侍候；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求人稱揚；以不求人恭敬；以不求人尊重；以不求人禮拜；以不求人供養；以不求人侍奉；以不求人讚美；以不求
食；以定意為安靜一意；閑處思惟為無益。是，理家！十德以自觀，開士去家者為可處於樹下居止。
「又復理家！或彼開士去家修道游于山澤者，若欲修治經，若用誦利經，故為入廟。若居廟者，意向以山澤為居，是猶為彼山澤居也。求法之行者，為一切物不我想，一切諸法為他人有想。又開士去家修道者若游在山澤，當自省察，我今何以游此山澤中？不但以山澤居，謂之息心也。所以者何？此間多有不化、不守、不度、不應、不修行者，皆遊山澤，所謂：禽獸、眾鳥、獼猴、㹢玃、惡人賊盜，皆游于山澤，亦不謂彼為息心也。至於我所求山澤居者，當以成我，彼所求為是息心求。亦又何故開士息心？所謂志以為不亂，為以得是持周滿達事故；以聞為無足；以得辯辭；以慈心不虧大哀；以不離專由於五通，興隆六度無極，卻一切敏之，意不擇舍，為行權謀之慧；以法施合聚人民，成就人民四合聚之事，為不擇舍六可思念之；以聞精進不虧損，為擇法本末正度之道因緣，智亦不入正道之事，為護正法之事；以信罪福為正見思慮所務；以虧斷為正思，隨所喜為說法、為正言，隨行盡之，備足為正業、瘕疵之續；以除斷為正命；以道臻到為正方便；以不忘忽為正志，一切敏智之臻到為正定。若以空為不想之行喜；若
【現代漢語翻譯】 現代漢語譯本：關於飲食，如果專注于使心意安定，認為在閑靜之處思考是無益的。是的，理家！一位修行者應當以十種德行來審視自己，那些離開家庭的修行者才適合在樹下居住。 此外，理家！如果那些離家修行的開士在山澤中游歷，如果他們想要修習經典，或者爲了誦讀經典而進入寺廟。如果居住在寺廟，卻心向往山澤，那麼他們仍然是居住在山澤。尋求佛法的人，應當認為一切事物都不是『我』的，一切法都屬於他人。此外，離家修行的開士如果遊歷在山澤，應當自我反省，我為何要遊歷在這山澤中？不僅僅是居住在山澤，就稱之為息心。為什麼呢？因為這裡有很多不被教化、不守戒律、不被度化、不相應、不修行的人，他們也遊歷在山澤，比如：禽獸、鳥類、獼猴、猿猴、惡人、盜賊，他們也遊歷在山澤，但不能說他們是息心。至於我所尋求的山澤居住，應當是爲了成就自己，他們所尋求的是爲了息心。那麼，開士為何要息心呢？是爲了使心志不亂，爲了能夠圓滿地達到目標；認為聽聞佛法是不夠的；爲了獲得辯才；爲了慈悲心不減退，大悲心不虧損；爲了不離開五神通的專注，興盛六度波羅蜜，捨棄一切敏銳的思慮，心不選擇捨棄，爲了實行權巧方便的智慧；爲了用佛法教化人民，成就人民四種聚集之事，爲了不捨棄六種可思念的；爲了聽聞佛法精進不懈怠，爲了選擇佛法根本和末端正確的道路因緣，智慧也不進入正道之事，爲了護持正法；爲了相信罪福是正見所應當思考的；爲了斷除煩惱是正思，隨順所喜好的說法，是正言，隨順修行直到圓滿，是正業，彌補不足；爲了斷除邪命是正命；爲了以道達到目標是正方便；爲了不忘記是正念，一切敏銳智慧的達到是正定。如果以空為不執著之行而感到喜悅；如果
【English Translation】 English version: Regarding food, if one focuses on calming the mind, considering contemplation in quiet places as useless. Yes, householder! A practitioner should examine themselves with ten virtues, those who have left home are suitable to dwell under trees. Furthermore, householder! If those Bodhisattvas who have left home to practice the Way are wandering in the mountains and marshes, if they wish to cultivate the scriptures, or enter temples to recite them. If they dwell in temples, but their minds are drawn to the mountains and marshes, then they are still dwelling in the mountains and marshes. Those who seek the Dharma should consider that all things are not 『mine』, and all dharmas belong to others. Moreover, if a Bodhisattva who has left home to practice the Way is wandering in the mountains and marshes, they should reflect on themselves, why am I wandering in these mountains and marshes? It is not merely dwelling in the mountains and marshes that is called calming the mind. Why is that? Because there are many who are not transformed, do not keep the precepts, are not liberated, are not in harmony, and do not practice, who also wander in the mountains and marshes, such as: birds, monkeys, apes, evil people, and thieves, they also wander in the mountains and marshes, but it cannot be said that they are calming their minds. As for my seeking to dwell in the mountains and marshes, it should be for the sake of accomplishing myself, what they seek is for the sake of calming the mind. So, why should a Bodhisattva calm their mind? It is to keep the mind from being disturbed, to be able to fully achieve the goal; to consider that hearing the Dharma is not enough; to gain eloquence; to ensure that compassion does not diminish, and great compassion is not lost; to not depart from the focus of the five supernormal powers, to flourish the six paramitas, to abandon all sharp thoughts, the mind does not choose to abandon, to practice the wisdom of skillful means; to use the Dharma to teach the people, to accomplish the four gatherings of the people, to not abandon the six things to be contemplated; to be diligent in hearing the Dharma without slackening, to choose the correct path of the root and the end of the Dharma, wisdom does not enter into the affairs of the right path, to protect the right Dharma; to believe that merit and demerit are what right view should contemplate; to cut off afflictions is right thought, to speak according to what is liked is right speech, to practice until completion is right action, to make up for deficiencies; to cut off wrong livelihood is right livelihood; to reach the goal through the path is right effort; to not forget is right mindfulness, the attainment of all sharp wisdom is right concentration. If one rejoices in emptiness as the practice of non-attachment; if
以得不顧為斷俗，所有依其義不以文，依其法不以人，依其智不以識。本文演義歸，不以末敘義，斯理家謂為開士去家者息心求也。
「又去家修道者，不當以多從事，若此思惟其本末故，當爲一切眾生不與之從事，明哲不但與一人不從事也。又有四，是去家開士者之從事也，如來之所教。何謂四？一曰、與講經者從事；二曰、與就人者從事；三曰、與供養如來者從事；四曰、與發一切敏意不亂者從事，離彼不當以多從事。又開士游于山澤者當自揆察，我為何故來至於此？彼是思惟，我以恐畏來至此。何謂恐畏？此群聚，恐畏與人從事淫、怒、癡、憍慢、自恣，恐畏惡友，恐畏嫉慳，恐畏色聲香味細滑，恐畏功稱恭敬利，恐畏不見言見、不聞言聞、不知言知、不解言解，恐畏息心垢，恐畏更相嫉妒，恐畏生死五道往來所墮，恐畏欲界、色界、無色界，恐畏陰耶、死耶、勞耶、天子耶，恐畏惡道地獄、畜生、鬼神，恐畏倉卒一切是眾惡之念；我來到此不可以此居在於家。若在群聚之中，行不應道之行，不得免彼眾恐之事。亦彼昔開士得免度眾畏者，彼一切已居山澤之力勢，得臻到無畏，是謂自然。是故我以恐畏，欲越度眾畏，為居山澤矣。又一切是畏皆由身之生，以慕戀身以修身；以是身以愛身；以盛身以思身；
【現代漢語翻譯】 現代漢語譯本：
以不執著於世俗的得失為斷絕世俗的標準，所有理解都應依據其義理而非文字，依據其法理而非人，依據其智慧而非意識。本文的演義歸結，不應從末節敘述義理，這個道理，修行者認為是爲了開悟的修行人捨棄世俗，息滅妄心而求的。
『又捨棄世俗修道的人，不應當過多地參與俗事，如果這樣思慮其本末，應當爲了所有眾生而不參與俗事，明智的人不只是不與一個人蔘與俗事。』還有四種，是捨棄世俗的修行人應當參與的事務，是如來所教導的。哪四種呢？第一，與講經說法的人一起參與；第二，與前來求教的人一起參與；第三，與供養如來的人一起參與；第四，與發起一切敏銳智慧而不散亂的人一起參與，離開這些就不應當過多地參與俗事。又修行人在山林沼澤中游歷時，應當自我審視，我為何來到這裡？他這樣思惟，我是因為恐懼而來到這裡。什麼是恐懼呢？是害怕群聚，害怕與人一起參與淫慾、嗔怒、愚癡、驕慢、放縱，害怕惡友，害怕嫉妒慳吝，害怕色、聲、香、味、細滑的誘惑，害怕功名、稱讚、恭敬、利益，害怕沒看見說看見、沒聽見說聽見、不知道說知道、不理解說理解，害怕息滅妄心的障礙，害怕互相嫉妒，害怕在生死五道中輪迴墮落，害怕欲界（kāmadhātu）、色界（rūpadhātu）、無色界（arūpadhātu），害怕陰（skandha）、死（maraṇa）、勞（kleśa）、天子（devaputra），害怕惡道地獄（naraka）、畜生（tiryagyoni）、鬼神（preta），害怕倉促間一切都是邪惡的念頭；我來到這裡不可以像在家時那樣生活。如果在人群中，做不符合道義的事情，就不能免除那些眾多的恐懼。那些過去已經免除眾多恐懼的修行人，他們都是依靠在山林沼澤中的力量，才達到無所畏懼的境界，這被稱為自然。因此我因為恐懼，想要超越眾多恐懼，才居住在山林沼澤。又一切恐懼都由身體產生，因為貪戀身體而修飾身體；因為這個身體而愛惜身體；因為盛裝身體而思慮身體； English version:
To regard detachment from worldly gains and losses as the standard for severing worldly ties, all understanding should be based on its meaning rather than the words, based on its principles rather than the person, and based on its wisdom rather than consciousness. The exposition of this text concludes that the meaning should not be narrated from the end, this principle, practitioners believe, is for enlightened practitioners who have abandoned the world, to seek the cessation of deluded thoughts.
'Furthermore, those who have left home to cultivate the path should not be overly involved in worldly affairs. If they contemplate the beginning and end of this, they should not engage in worldly affairs for the sake of all sentient beings. The wise do not just avoid engaging with one person.' There are four things that practitioners who have left home should engage in, as taught by the Tathāgata (如來). What are the four? First, to engage with those who expound the scriptures; second, to engage with those who come seeking guidance; third, to engage with those who make offerings to the Tathāgata; fourth, to engage with those who generate sharp wisdom without distraction. Apart from these, one should not be overly involved in worldly affairs. Furthermore, when practitioners wander in mountains and marshes, they should examine themselves: why have I come here? They should contemplate, 'I have come here because of fear.' What is fear? It is the fear of being in crowds, the fear of engaging in lust, anger, ignorance, arrogance, and self-indulgence with others, the fear of bad friends, the fear of jealousy and stinginess, the fear of the allure of sights, sounds, smells, tastes, and tactile sensations, the fear of fame, praise, respect, and gain, the fear of claiming to have seen what one has not seen, heard what one has not heard, known what one does not know, and understood what one does not understand, the fear of obstacles to the cessation of deluded thoughts, the fear of mutual jealousy, the fear of falling into the cycle of birth and death in the five realms, the fear of the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu), the fear of the aggregates (skandha), death (maraṇa), afflictions (kleśa), and the sons of gods (devaputra), the fear of the evil paths of hell (naraka), animals (tiryagyoni), and ghosts (preta), the fear of all evil thoughts that arise suddenly; I have come here and cannot live as I did at home. If one is in a crowd and engages in actions that are not in accordance with the path, one cannot avoid those many fears. Those practitioners of the past who have escaped many fears, they all relied on the power of being in mountains and marshes to reach the state of fearlessness, which is called natural. Therefore, because of fear, I want to transcend many fears, and thus I dwell in mountains and marshes. Furthermore, all fears arise from the body, because of attachment to the body, one adorns the body; because of this body, one cherishes the body; because of adorning the body, one thinks about the body;
【English Translation】 To regard detachment from worldly gains and losses as the standard for severing worldly ties, all understanding should be based on its meaning rather than the words, based on its principles rather than the person, and based on its wisdom rather than consciousness. The exposition of this text concludes that the meaning should not be narrated from the end, this principle, practitioners believe, is for enlightened practitioners who have abandoned the world, to seek the cessation of deluded thoughts. 'Furthermore, those who have left home to cultivate the path should not be overly involved in worldly affairs. If they contemplate the beginning and end of this, they should not engage in worldly affairs for the sake of all sentient beings. The wise do not just avoid engaging with one person.' There are four things that practitioners who have left home should engage in, as taught by the Tathāgata (如來). What are the four? First, to engage with those who expound the scriptures; second, to engage with those who come seeking guidance; third, to engage with those who make offerings to the Tathāgata; fourth, to engage with those who generate sharp wisdom without distraction. Apart from these, one should not be overly involved in worldly affairs. Furthermore, when practitioners wander in mountains and marshes, they should examine themselves: why have I come here? They should contemplate, 'I have come here because of fear.' What is fear? It is the fear of being in crowds, the fear of engaging in lust, anger, ignorance, arrogance, and self-indulgence with others, the fear of bad friends, the fear of jealousy and stinginess, the fear of the allure of sights, sounds, smells, tastes, and tactile sensations, the fear of fame, praise, respect, and gain, the fear of claiming to have seen what one has not seen, heard what one has not heard, known what one does not know, and understood what one does not understand, the fear of obstacles to the cessation of deluded thoughts, the fear of mutual jealousy, the fear of falling into the cycle of birth and death in the five realms, the fear of the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu), the fear of the aggregates (skandha), death (maraṇa), afflictions (kleśa), and the sons of gods (devaputra), the fear of the evil paths of hell (naraka), animals (tiryagyoni), and ghosts (preta), the fear of all evil thoughts that arise suddenly; I have come here and cannot live as I did at home. If one is in a crowd and engages in actions that are not in accordance with the path, one cannot avoid those many fears. Those practitioners of the past who have escaped many fears, they all relied on the power of being in mountains and marshes to reach the state of fearlessness, which is called natural. Therefore, because of fear, I want to transcend many fears, and thus I dwell in mountains and marshes. Furthermore, all fears arise from the body, because of attachment to the body, one adorns the body; because of this body, one cherishes the body; because of adorning the body, one thinks about the body;
以見身以處身；以想身以護身之所生也。假使由於山澤居，為以有由身之意，慕戀身修身，是身愛身、思身、見身、處身、想身、有身、護身之意者，我空為居山澤耳。又居山澤者為無身想；居山澤者無異想；居山澤者不見論義，不修自見身，無在顛倒，無有無為想，何況有勞想？居山澤者名曰：一切諸法寂然哉！諸法無所著哉！諸樂亦無所著哉！諸想以不愛哉！色聲香味細滑不與錯忤哉！諸定不以怙哉！意以自整不亂哉！以下諸重擔之畏哉！以度夫汪洋之澤哉！夫聖之典以造哉！奸惡之屬悉知足哉！為重任少欲哉！以智慧知足哉！為知足哉！為知足哉！為重任少欲哉！為應哉！本末行以解哉！為一切獄斷所修事訖哉！以為永解除。
「理家！譬如山澤中有樹木草穢之屬，都無可畏、都無可恐。如是理家！開士游于山澤者，執志當如草木墻石之喻，身以受行之，彼誰畏者？彼以恐怖思惟身本末，我都無身，非人、非命、非丈夫、非類、非女、非先、無先、無造者、無教造者、無與者、無興起者。諸是之畏，但以不成之想有是畏耳！今我宜不造不成之想有是畏耳！今我不宜造不成之想，當如樹木草穢之屬，亦為若此無響，以解一切彼法以具行之。以響斷山澤居，去離淫塵。無諸響山澤居，非我非有物者。又游于山
【現代漢語翻譯】 現代漢語譯本：以看待身體的方式來安住身體；以思維身體的方式來守護身體的產生。假設因為居住在山澤，就產生了執著于身體的想法，愛慕身體、修飾身體，這就是愛身、思身、見身、處身、想身、有身、護身的想法，我空住在山澤罷了。又住在山澤的人應該沒有身體的執著；住在山澤的人不應該有其他的想法；住在山澤的人不應該執著于辯論，不應該修飾自己的身體，不應該有顛倒的見解，不應該有有為或無為的想法，更何況有勞累的想法呢？住在山澤的人，應該明白：一切諸法都是寂靜的！一切諸法都沒有執著！一切快樂也沒有執著！一切想法都不應該貪愛！色、聲、香、味、細滑都不應該與之衝突！各種禪定不應該執著！心意應該自我調整而不混亂！應該放下各種重擔的畏懼！應該度過汪洋大海般的煩惱！應該遵循聖人的教誨！應該對奸惡之徒感到滿足！應該以少欲為重任！應該以智慧知足！應該知足！應該知足！應該以少欲為重任！應該如此！應該從根本到末梢都理解！應該斷除一切牢獄之苦，完成所修之事！以便永遠解脫。 『理家！』譬如山澤中有樹木草穢之類的東西，都不可畏懼，都不可恐慌。像這樣，『理家！』開悟的人遊歷山澤，應該像草木墻石一樣堅定自己的意志，身體力行，他們會畏懼什麼呢？他們會因為恐懼而思考身體的根本和末梢，我根本沒有身體，不是人、不是生命、不是丈夫、不是種類、不是女人、不是先有、沒有先有、沒有創造者、沒有教導創造者、沒有給予者、沒有興起者。這些恐懼，只是因為虛妄的想法而產生的！現在我不應該產生虛妄的想法，而產生這些恐懼！現在我不應該產生虛妄的想法，應該像樹木草穢一樣，也像這樣沒有迴應，以此來理解一切法，並實踐它。以斷除迴應的方式居住在山澤，遠離淫慾的塵埃。沒有迴應地居住在山澤，不執著于自我，也不執著于外物。又遊歷山
【English Translation】 English version: To dwell in the body by seeing the body; to guard the arising of the body by thinking of the body. Suppose, because of dwelling in the mountains and marshes, one has the intention of being attached to the body, admiring the body, and cultivating the body, this is the intention of loving the body, thinking of the body, seeing the body, dwelling in the body, imagining the body, possessing the body, and guarding the body. I am merely dwelling in the mountains and marshes in vain. Moreover, those who dwell in the mountains and marshes should have no attachment to the body; those who dwell in the mountains and marshes should have no other thoughts; those who dwell in the mountains and marshes should not be attached to debates, should not cultivate their own bodies, should not have inverted views, should not have thoughts of being or non-being, let alone thoughts of toil? Those who dwell in the mountains and marshes should understand: all dharmas are tranquil! All dharmas have no attachment! All pleasures have no attachment! All thoughts should not be craved! Form, sound, smell, taste, and touch should not conflict with them! Various samadhis should not be clung to! The mind should adjust itself and not be confused! One should let go of the fear of various burdens! One should cross the ocean of afflictions! One should follow the teachings of the sages! One should be content with the wicked! One should take few desires as a heavy responsibility! One should be content with wisdom! One should be content! One should be content! One should take few desires as a heavy responsibility! One should be like this! One should understand from the root to the tip! One should cut off all the suffering of prisons and complete what has been cultivated! So that one may be forever liberated. 'Householder!' For example, in the mountains and marshes, there are trees, grasses, and weeds, all of which are not to be feared, all of which are not to be panicked. Like this, 'Householder!' An enlightened person who travels in the mountains and marshes should be as firm in their will as grass, trees, walls, and stones, and practice it with their body. What would they fear? They would think about the root and tip of the body because of fear. I have no body at all, not a person, not a life, not a husband, not a kind, not a woman, not prior, not without prior, not a creator, not a teacher of the creator, not a giver, not an ariser. These fears are only produced by false thoughts! Now I should not produce false thoughts and produce these fears! Now I should not produce false thoughts, I should be like trees, grasses, and weeds, also like this without response, in order to understand all dharmas and practice them. To dwell in the mountains and marshes by cutting off responses, to be far away from the dust of lust. To dwell in the mountains and marshes without responses, not attached to self, nor attached to external things. Also, traveling in the mountains
澤者以復思惟，是通達道品之法者，以居山澤。居山澤者為合聚十二精；居山澤者解諸諦；居山澤者知諸陰，以滑制諸情，以禽諸進入，不忘忽道之意；諸佛所贊，眾聖所稱譽，欲度世者所事也。居山澤者以解一切敏智之方術也。又游于山澤者，以為不久周滿六度無極之行。得彼者云何？游于山澤者若不自惜其軀命者，是為佈施度無極；若以依精之德，為成三慎者，是為戒度無極；若意不亂，亦可是一切敏不異道者，是為忍辱度無極行；至於未得忍終而不起者，是為精進度無極；若以得一心不以從致敏哉，但以隆德本，是為一心度無極；若見如山澤道亦為若此，以分別眾事者，是為以智慧度無極，開士以道得。
「又復理家！修治四法，我以教開士居山澤。何謂四？或有開士，多聞明於法決者，若以其聞行在本末法，可居於山澤；又開士以得五通，欲以成就天龍鬼神者，可居於山澤；或有開士勞盛者，彼以不從事勞即為薄，可居於山澤；亦欲抑制勞，以自勸勵，是以皆由聞。夫游彼者，以得周滿一切清凈法，乃后以下墟聚郡縣國邑，下為眾人講授法、修治法。若此也，理家！我教開士居山澤也。
「又去家修道者游于山澤，以修治經、誦習經故入眾者，以執恭敬亦謙遜。夫師友講授者、倀中少年者，為以
【現代漢語翻譯】 現代漢語譯本：
修行者進一步思考，那些通達修行之道的人，應該居住在山林沼澤之中。居住在山林沼澤的人能夠匯聚十二種精要；居住在山林沼澤的人能夠理解諸諦（四聖諦：苦、集、滅、道）；居住在山林沼澤的人能夠了解諸陰（五蘊：色、受、想、行、識），從而控制各種情感，制止各種慾望的侵入，不忘記修道的意念；這是諸佛所讚歎，眾聖所稱譽，想要度脫世俗的人所應該做的。居住在山林沼澤的人能夠理解一切敏捷智慧的方法。而且，在山林沼澤中修行的人，認為不久就能圓滿六度（佈施、持戒、忍辱、精進、禪定、智慧）的修行。那麼，如何才能做到呢？在山林沼澤中修行的人，如果不愛惜自己的生命，這就是佈施度無極（佈施的最高境界）；如果依靠精進的德行，成就身、口、意三方面的謹慎，這就是持戒度無極；如果心意不散亂，並且能夠理解一切敏捷智慧與修行之道並無二致，這就是忍辱度無極的修行；如果能夠忍受一切而不起嗔恨，這就是精進度無極；如果能夠達到一心不亂，不追求敏捷的智慧，而是注重積累功德，這就是一心度無極；如果能夠認識到山林沼澤的修行之道也是如此，從而能夠分辨各種事物，這就是以智慧度無極，這是開悟之人通過修行所獲得的。
『此外，居家修行的人！修習四種方法，我教導開悟之人居住在山林沼澤。哪四種呢？或者有開悟之人，博學多聞，明瞭佛法決斷，如果能夠將所聞的佛法應用於實踐，從根本到枝末都能夠理解，就可以居住在山林沼澤；或者有開悟之人，已經獲得五神通（天眼通、天耳通、他心通、宿命通、神足通），想要成就天龍鬼神，就可以居住在山林沼澤；或者有開悟之人，勞累過度，如果能夠不從事勞作，就會感到輕鬆，就可以居住在山林沼澤；也想要抑制勞累，自我勉勵，這些都是通過聽聞佛法而來的。在山林沼澤中修行的人，能夠圓滿一切清凈的修行，然後才下山到村落、城鎮、國家，為眾人講授佛法、修習佛法。如果能夠這樣，居家修行的人！我教導開悟之人居住在山林沼澤。
『此外，離家修道的人在山林沼澤中修行，通過修習佛經、誦讀佛經而進入僧團，應該保持恭敬和謙遜。對於講授佛法的師友，以及僧團中的年輕人，應該以』 English version:
Furthermore, the practitioner should contemplate that those who have attained the path of enlightenment should reside in mountains and marshes. Those who reside in mountains and marshes can gather the twelve essences; those who reside in mountains and marshes understand the Truths (the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering); those who reside in mountains and marshes understand the aggregates (the five aggregates: form, feeling, perception, mental formations, and consciousness), thereby controlling various emotions, preventing the intrusion of various desires, and not forgetting the intention of cultivating the path; this is what the Buddhas praise, the saints commend, and what those who wish to transcend the world should do. Those who reside in mountains and marshes can understand all the methods of quick wisdom. Moreover, those who practice in mountains and marshes believe that they will soon complete the practice of the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom). So, how can this be achieved? Those who practice in mountains and marshes, if they do not cherish their own lives, this is the perfection of generosity; if they rely on the virtue of diligence to achieve caution in body, speech, and mind, this is the perfection of morality; if the mind is not scattered, and they can understand that all quick wisdom is not different from the path of practice, this is the practice of the perfection of patience; if they can endure everything without arising anger, this is the perfection of diligence; if they can achieve one-pointedness of mind, not pursuing quick wisdom, but focusing on accumulating merit, this is the perfection of one-pointedness; if they can recognize that the path of practice in mountains and marshes is also like this, and thus can distinguish various matters, this is the perfection of wisdom, which is attained by enlightened beings through practice.
'Moreover, those who practice at home! Cultivate these four methods, and I will teach the enlightened ones to reside in mountains and marshes. What are the four? Or there are enlightened ones who are learned and knowledgeable, clear about the decisions of the Dharma, if they can apply what they have heard to practice, understanding from the root to the branches, they can reside in mountains and marshes; or there are enlightened ones who have attained the five supernatural powers (the divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives, and the ability to travel anywhere at will), and wish to achieve the status of gods, dragons, and spirits, they can reside in mountains and marshes; or there are enlightened ones who are overly tired, if they can refrain from labor, they will feel relaxed, they can reside in mountains and marshes; also, they wish to restrain fatigue and encourage themselves, all of which comes from hearing the Dharma. Those who practice in mountains and marshes can complete all pure practices, and then descend to villages, towns, and countries to teach the Dharma and practice the Dharma for the people. If they can do this, those who practice at home! I teach the enlightened ones to reside in mountains and marshes.
'Furthermore, those who have left home to practice the path, practicing in mountains and marshes, entering the Sangha through studying and reciting scriptures, should maintain respect and humility. Towards the teachers and friends who teach the Dharma, and the young people in the Sangha, they should'
【English Translation】 Furthermore, the practitioner should contemplate that those who have attained the path of enlightenment should reside in mountains and marshes. Those who reside in mountains and marshes can gather the twelve essences; those who reside in mountains and marshes understand the Truths (the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering); those who reside in mountains and marshes understand the aggregates (the five aggregates: form, feeling, perception, mental formations, and consciousness), thereby controlling various emotions, preventing the intrusion of various desires, and not forgetting the intention of cultivating the path; this is what the Buddhas praise, the saints commend, and what those who wish to transcend the world should do. Those who reside in mountains and marshes can understand all the methods of quick wisdom. Moreover, those who practice in mountains and marshes believe that they will soon complete the practice of the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom). So, how can this be achieved? Those who practice in mountains and marshes, if they do not cherish their own lives, this is the perfection of generosity; if they rely on the virtue of diligence to achieve caution in body, speech, and mind, this is the perfection of morality; if the mind is not scattered, and they can understand that all quick wisdom is not different from the path of practice, this is the practice of the perfection of patience; if they can endure everything without arising anger, this is the perfection of diligence; if they can achieve one-pointedness of mind, not pursuing quick wisdom, but focusing on accumulating merit, this is the perfection of one-pointedness; if they can recognize that the path of practice in mountains and marshes is also like this, and thus can distinguish various matters, this is the perfection of wisdom, which is attained by enlightened beings through practice. 'Moreover, those who practice at home! Cultivate these four methods, and I will teach the enlightened ones to reside in mountains and marshes. What are the four? Or there are enlightened ones who are learned and knowledgeable, clear about the decisions of the Dharma, if they can apply what they have heard to practice, understanding from the root to the branches, they can reside in mountains and marshes; or there are enlightened ones who have attained the five supernatural powers (the divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives, and the ability to travel anywhere at will), and wish to achieve the status of gods, dragons, and spirits, they can reside in mountains and marshes; or there are enlightened ones who are overly tired, if they can refrain from labor, they will feel relaxed, they can reside in mountains and marshes; also, they wish to restrain fatigue and encourage themselves, all of which comes from hearing the Dharma. Those who practice in mountains and marshes can complete all pure practices, and then descend to villages, towns, and countries to teach the Dharma and practice the Dharma for the people. If they can do this, those who practice at home! I teach the enlightened ones to reside in mountains and marshes. 'Furthermore, those who have left home to practice the path, practicing in mountains and marshes, entering the Sangha through studying and reciting scriptures, should maintain respect and humility. Towards the teachers and friends who teach the Dharma, and the young people in the Sangha, they should'
尊之，不以懈怠；自所修，以不廢人所修，亦不以求承事恭敬。若此當以觀察如來、應儀、正真佛者，為諸梵釋天人眾生所供養；為天上天下尊者福田，彼尚不求人承事也，自作事不欲煩人，何況餘者？未以學、甫欲學，反欲人承事耶！又我當爲天下人養者，我當以供養人，都不我從人求供養。所以者何？以供養重者，理家！除饉者，不得法之助供養故，為助我不以法故。夫欲以為法助人者，以為若此。以是供養故，為助我不以法故，彼以自懷已正信，以為有供養，彼即與世物雜為，不是大祐人者。是以若欲往詣佛、師友者，所以身意行有決，乃可往慕。我教者師友以異之行無過，以不訶問諷起誦習，為教誨之積聚。是以欲諷起經，為不用軀命，慕樂法隨順師意，以求法利，不為求一切恭敬稱譽之利。若以從師受幾微四句之頌，以諷誦之；若以在佈施、持戒、忍辱、精進、思惟、智慧，而以彼供養師者，如其所修，四句頌之字數，為劫之數，以供養彼師者，尚未為卒師之敬，亦以質直不虛飾不佞諂一切行之供養，豈復謂法之敬？
「又理家！若斯意念生，以有德之意、有佛亦法之意、有自患離淫之意、有寂靜之意。若以修治四句之頌，遵而行之，如其劫數，彼以供養其師者，尚未為卒法之敬。理家！當以知此之
【現代漢語翻譯】 現代漢語譯本：尊敬他們，不要懈怠；自己所修行的，不要廢棄他人所修行的，也不要爲了尋求侍奉和恭敬。如果這樣觀察如來（Tathagata，佛的稱號）、應儀（Arhat，值得受供養的人）、正真佛（Samyaksambuddha，完全覺悟的佛陀），他們被諸梵天、釋天、天人、眾生所供養；是天上天下最受尊敬的福田，他們尚且不求人侍奉，自己做事不願麻煩別人，何況其他人呢？還沒有學習、剛要學習的人，反而想要別人侍奉嗎！而且我應當是天下人供養的對象，我應當用供養來對待別人，絕不從別人那裡尋求供養。為什麼呢？因為接受供養責任重大，會牽累家庭！如果爲了解除飢餓，卻不能幫助他人獲得佛法，就不能幫助我弘揚佛法。想要用佛法幫助他人的人，應當像這樣。因為接受供養，卻不能幫助我弘揚佛法，他們自己懷有正信，以為有供養，他們就與世俗的事物混雜在一起，不是真正能幫助他人的人。因此，如果想要去拜見佛、師友，必須身心意念堅定，才可以前往學習。我的教導，師友的修行沒有過錯，不呵斥、不責問、不諷刺、不勉強學習，而是教誨的積累。因此，想要誦讀經典，不要顧惜生命，要樂於佛法，順從師長的意願，爲了求得佛法的利益，而不是爲了求得一切恭敬和稱譽的利益。如果從師長那裡接受哪怕是幾句四句的偈頌，就誦讀它；如果在佈施（Dana，給予）、持戒（Sila，道德行為）、忍辱（Ksanti，忍耐）、精進（Virya，努力）、思惟（Dhyana，禪定）、智慧（Prajna，智慧）方面修行，用這些來供養師長，就像他所修行的，四句偈頌的字數，用劫（Kalpa，極長的時間單位）的時間來供養他的師長，還不能算是完全尊敬師長，也要用正直不虛偽、不諂媚的一切行為來供養，這難道不是對佛法的尊敬嗎？ 又，理家！如果生起這樣的念頭，有德行的念頭、有佛法（Dharma，佛陀的教導）的念頭、有自己厭離淫慾的念頭、有寂靜的念頭。如果修行四句偈頌，遵照實行，就像劫數一樣長久，用這些來供養他的師長，還不能算是完全尊敬佛法。理家！應當知道這些道理。
【English Translation】 English version: Respect them, do not be negligent; what you cultivate yourself, do not abandon what others cultivate, nor seek to be served and revered. If you observe the Tathagata (the title of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened Buddha) in this way, they are worshiped by the Brahma, Shakra, gods, humans, and all beings; they are the most respected fields of merit in heaven and earth, yet they do not seek to be served, and they do not want to trouble others with their own affairs, let alone others? Those who have not yet learned, or are just about to learn, instead want to be served by others! Moreover, I should be the one whom all people in the world should make offerings to, I should treat others with offerings, and I should never seek offerings from others. Why is that? Because accepting offerings is a great responsibility, it will burden the family! If one cannot help others obtain the Dharma (Buddha's teachings) in order to relieve hunger, then one cannot help me propagate the Dharma. Those who want to help others with the Dharma should be like this. Because they accept offerings, but cannot help me propagate the Dharma, they themselves have faith, thinking that they are making offerings, they are mixed with worldly things, and they are not truly helping others. Therefore, if you want to visit the Buddha, teachers, and friends, you must have a firm mind and intention before you can go to learn. My teachings, the practice of teachers and friends, are without fault, do not scold, do not question, do not satirize, do not force learning, but are the accumulation of teachings. Therefore, if you want to recite the scriptures, do not cherish your life, be happy with the Dharma, follow the wishes of the teachers, in order to seek the benefits of the Dharma, not to seek all the benefits of respect and praise. If you receive even a few four-line verses from the teacher, recite them; if you practice in giving (Dana), morality (Sila), patience (Ksanti), diligence (Virya), meditation (Dhyana), and wisdom (Prajna), and use these to make offerings to the teacher, just like what he has cultivated, the number of words in the four-line verse, using kalpas (extremely long units of time) to make offerings to his teacher, it is still not considered to be fully respecting the teacher, and also use honest, unpretentious, and non-flattering actions to make offerings, is this not respect for the Dharma? Also, householder! If such thoughts arise, thoughts of virtue, thoughts of the Dharma, thoughts of being disgusted with lust, thoughts of tranquility. If you cultivate the four-line verse, follow it and practice it, for as long as kalpas, using these to make offerings to your teacher, it is still not considered to be fully respecting the Dharma. Householder! You should know these principles.
事。若此也，法之福德如無數，獲智亦無量。是故開士欲以擇上法，猶以無數為敬正法。若彼思惟，若此以聞凈戒事。何謂是凈戒事？去家開士者有四凈戒事。一曰、造聖之典；二曰、慕樂精進德；三曰、不與家居去家者從事；四曰、不諛諂山澤居。是為去家開士者四凈戒事也。復有四凈戒事。何謂四？以守慎身身無掛礙；以守慎言言無掛礙；以守慎心心無掛礙；去離邪疑造一切敏意。是為去家開士者四凈戒事。復有四凈戒事。何等為四？一曰、以自識知；二曰、以不自貢高；三曰、以不形相人；四曰、以不謗毀人。是為去家開士者四凈戒事也。復有四凈戒事。何謂四？一曰、已可諸陰為幻法；二曰、以可諸情為法情；三曰、以可諸入為虛聚；四曰、不隨方俗之儀式。是為理家去家開士者四凈戒事。復有四凈戒事。何等四？一曰、以不自計我；二曰、遠離是我有；三曰、斷絕常在除；四曰、以下因緣法。是為去家開士者四凈戒事。復有四凈戒事。何謂四？一曰、以解空；二曰、以無想不怖；三曰、以大悲眾人；四曰、以為可非身。是為去家開士者四凈戒事。
「彼以為常聞凈定以故，以若此觀之。何謂此凈定？以通一切法，不為餘事意行，為有決意、為一端意、為不錯忤意、為以不住意、為不馳意、為自身住止
【現代漢語翻譯】 現代漢語譯本 事情是這樣的，如果這樣做了，佛法的福德就像無數那樣多，獲得的智慧也無量無邊。因此，修行者想要選擇至上的佛法，就應該以無數的恭敬來對待正法。如果他們思考，如果他們聽聞清凈戒律的事情。什麼是清凈戒律的事情呢？出家的修行者有四種清凈戒律的事情。第一，是創作聖典；第二，是喜愛精進的功德；第三，是不與在家的或出家的人從事俗務；第四，是不諂媚居住在山林中的人。這就是出家修行者的四種清凈戒律的事情。還有四種清凈戒律的事情。什麼是這四種呢？以謹慎守護身體，使身體沒有障礙；以謹慎守護言語，使言語沒有障礙；以謹慎守護心意，使心意沒有障礙；遠離邪見和疑惑，創造一切敏銳的意念。這就是出家修行者的四種清凈戒律的事情。還有四種清凈戒律的事情。是哪四種呢？第一，是以自我認知；第二，是不自我貢高；第三，是不以表象評判他人；第四，是不誹謗詆譭他人。這就是出家修行者的四種清凈戒律的事情。還有四種清凈戒律的事情。什麼是這四種呢？第一，是認識到諸陰（skandha，構成個體存在的五種要素）是虛幻的；第二，是認識到諸情（vedanā，感受）是法的情感；第三，是認識到諸入（āyatana，感官與對像）是虛假的聚合；第四，是不隨順世俗的儀式。這就是在家和出家修行者的四種清凈戒律的事情。還有四種清凈戒律的事情。是哪四種呢？第一，是不執著于自我；第二，是遠離『我所有』的觀念；第三，是斷絕常在的觀念；第四，是遵循因緣法（pratītyasamutpāda，相互依存的法則）。這就是出家修行者的四種清凈戒律的事情。還有四種清凈戒律的事情。什麼是這四種呢？第一，是理解空性（śūnyatā）；第二，是無所畏懼地接受無想（animitta）；第三，是對眾生懷有大悲心（mahākaruṇā）；第四，是認為身體並非真實。這就是出家修行者的四種清凈戒律的事情。 他們認為經常聽聞清凈的禪定，因此這樣觀察。什麼是這清凈的禪定呢？是通達一切法，不為其他事情所動搖，具有決斷的意志，具有專一的意志，具有不違背真理的意志，具有不住留的意志，具有不散亂的意志，使自身安住。
【English Translation】 English version The matter is like this, if it is done this way, the merit of the Dharma is like countless, and the wisdom gained is also immeasurable. Therefore, a Bodhisattva who wishes to choose the supreme Dharma should treat the Right Dharma with countless reverence. If they contemplate, if they hear about the matters of pure precepts. What are the matters of pure precepts? There are four matters of pure precepts for a renunciate Bodhisattva. First, it is to create sacred texts; second, it is to delight in the merit of diligence; third, it is not to engage in worldly affairs with those who are lay or renunciate; fourth, it is not to flatter those who dwell in the mountains and forests. These are the four matters of pure precepts for a renunciate Bodhisattva. There are also four matters of pure precepts. What are these four? To guard the body with caution, so that the body has no hindrance; to guard speech with caution, so that speech has no hindrance; to guard the mind with caution, so that the mind has no hindrance; to depart from wrong views and doubts, and to create all sharp intentions. These are the four matters of pure precepts for a renunciate Bodhisattva. There are also four matters of pure precepts. What are these four? First, it is to have self-awareness; second, it is not to be self-conceited; third, it is not to judge others by their appearance; fourth, it is not to slander or defame others. These are the four matters of pure precepts for a renunciate Bodhisattva. There are also four matters of pure precepts. What are these four? First, it is to recognize that the skandhas (the five aggregates that constitute individual existence) are illusory; second, it is to recognize that vedanā (feelings) are the feelings of the Dharma; third, it is to recognize that the āyatanas (sense bases and their objects) are false aggregates; fourth, it is not to follow worldly customs. These are the four matters of pure precepts for both lay and renunciate Bodhisattvas. There are also four matters of pure precepts. What are these four? First, it is not to cling to the self; second, it is to depart from the notion of 'mine'; third, it is to cut off the notion of permanence; fourth, it is to follow the law of dependent origination (pratītyasamutpāda). These are the four matters of pure precepts for a renunciate Bodhisattva. There are also four matters of pure precepts. What are these four? First, it is to understand emptiness (śūnyatā); second, it is to accept the signless (animitta) without fear; third, it is to have great compassion (mahākaruṇā) for all beings; fourth, it is to regard the body as not real. These are the four matters of pure precepts for a renunciate Bodhisattva. They think that they often hear of pure samadhi, and therefore they observe in this way. What is this pure samadhi? It is to understand all dharmas, not to be moved by other things, to have a resolute will, to have a focused will, to have a will that does not contradict the truth, to have a will that does not dwell, to have a will that is not scattered, and to make oneself abide.
意，不與情慾從事意、為以觀幻之法，我若幻法情亦然，以無復行，便無可存，已履彼正，是謂正定。若法在如法，若此亦謂定，為觀若此。彼常聞凈慧。何謂斯慧者？諸法之擇智，謂彼為慧也。不受之相無相行，不造之相無存矣，無為之相不馳騁矣。是以理家！以觀法若此者，是謂去家開士之所施行也。」
又以說是經時，有五百人造起無上正真之道意。又甚理家及其等，同出聲言：「未曾有，要者眾祐！至於如來之善言乃如是！亦家之惡德重任之行；亦去家諸德善斯。尊者眾祐！已為明彼居家人多惡德，至於去家無數之德善已，寧可得從眾祐，受去家之誡，就除饉之行？」
眾祐報言：「去家者，理家難堪，能究暢淳德，善奉持教誨。」
理家復白佛言：「眾祐！去家者雖難堪任，如來猶當可己等去家為道也。」
眾祐便使慈氏開士及一切行凈開士聽，舉彼理家等。慈氏開士舉二百理家，一切行凈開士舉三百理家，去家修道。
爾時賢者阿難謂甚理家言：「卿何見居國居家，有能樂於法去家之聖道者？」
甚理家報阿難曰：「我不以為貪慕身樂、欲致眾生樂，故我以居家耳！又如來者自明我，彼以所受堅固而居家。」
彼時眾祐告阿難言：「阿難！汝已見甚理家？」
【現代漢語翻譯】 現代漢語譯本：意念，不應被情慾所驅使，而是要用它來觀察如幻的法。如果我所見的法如幻，那麼情慾也應如此，因為不再有任何行為，便無所執著。已經走上這條正道，就叫做正定。如果法符合法性，這也叫做定，要這樣去觀察。他們常常聽聞清凈的智慧。什麼是這種智慧呢？就是對諸法的選擇和辨別，這被稱為智慧。不執著于任何相，不造作任何相，不存留任何相，無為的相也不會馳騁。因此，修行人啊！如果這樣觀察法，這就是出家修行者所應實踐的。」 這時，當佛陀宣說這部經時，有五百人發起了追求無上正等正覺的心。還有一些在家修行人和他們的同伴，一起大聲說道：『真是前所未有，世尊！如來的教誨真是如此！在家的惡行是如此沉重，而出家修行者的德行是如此殊勝。世尊！既然您已經闡明了在家人的諸多惡行，以及出家修行者無量的德行，我們是否可以請求世尊允許我們出家，接受戒律，修行解脫之道？』 世尊回答說：『出家修行，對於在家之人來說難以做到，能夠徹底實踐純粹的德行，善於奉持教誨。』 在家修行人又對佛陀說：『世尊！雖然出家修行難以做到，但如來您仍然可以允許我們出家修行。』 於是，世尊讓彌勒菩薩和一切行凈菩薩聽著，舉薦了那些在家修行人。彌勒菩薩舉薦了兩百位在家修行人，一切行凈菩薩舉薦了三百位在家修行人，讓他們出家修行。 這時，賢者阿難對那些在家修行人說：『你們看到在家生活有什麼好處，能讓你們樂於捨棄世俗，追求出家修行的聖道呢？』 那些在家修行人回答阿難說：『我們不是因為貪圖身體的享樂，也不是爲了讓眾生快樂，才選擇在家生活！而是如來親自開示我們，讓我們因為所受的教誨而堅定地選擇在家。』 這時，世尊告訴阿難說：『阿難！你已經見過這些在家修行人了嗎？』
【English Translation】 English version: The mind should not engage with desires, but rather use it to observe the illusory nature of phenomena. If the phenomena I perceive are like illusions, then desires should also be seen as such, because when there is no more action, there is nothing to cling to. Having walked this right path, it is called right concentration. If the Dharma is in accordance with its nature, this is also called concentration, and one should observe in this way. They constantly hear of pure wisdom. What is this wisdom? It is the discernment and selection of all phenomena, which is called wisdom. Not clinging to any form, not creating any form, not retaining any form, the form of non-action does not roam. Therefore, practitioners! If one observes the Dharma in this way, this is what a renunciate practitioner should practice.』 At this time, as the Buddha was expounding this sutra, five hundred people generated the intention to pursue the unsurpassed, right, and true path. There were also some lay practitioners and their companions who together exclaimed: 『It is unprecedented, World Honored One! The Tathagata』s teachings are truly like this! The evil deeds of lay life are so burdensome, while the virtues of renunciate practitioners are so sublime. World Honored One! Since you have clarified the many evil deeds of lay people and the immeasurable virtues of renunciate practitioners, may we request the World Honored One to allow us to renounce, receive the precepts, and practice the path of liberation?』 The World Honored One replied: 『Renunciation is difficult for lay people to accomplish, to thoroughly practice pure virtue, and to be good at upholding the teachings.』 The lay practitioners then said to the Buddha: 『World Honored One! Although renunciation is difficult to accomplish, may the Tathagata still allow us to renounce and practice.』 Then, the World Honored One had Maitreya Bodhisattva and All-Conduct-Pure Bodhisattva listen, and recommended those lay practitioners. Maitreya Bodhisattva recommended two hundred lay practitioners, and All-Conduct-Pure Bodhisattva recommended three hundred lay practitioners, allowing them to renounce and practice. At this time, the Venerable Ananda said to those lay practitioners: 『What benefits do you see in lay life that make you willing to abandon the secular and pursue the sacred path of renunciation?』 Those lay practitioners replied to Ananda: 『It is not because we are greedy for bodily pleasures, nor is it to make sentient beings happy, that we choose to live as lay people! Rather, it is because the Tathagata himself has enlightened us, and we have firmly chosen to remain lay because of the teachings we have received.』 At this time, the World Honored One said to Ananda: 『Ananda! Have you seen these lay practitioners?』
「如是眾祐！見甚理家。」
「阿難！於是賢劫中，以所成就人多於去家開士者，以百劫中不若此。所以者何？阿難！又去家修道開士者，千人之中不能有德乃爾，此理家者而有是德。」
爾時阿難白佛言：「要者眾祐！當何名斯經法？亦當以何奉持之？」
眾祐言：「是故汝阿難！斯經法名為『居家去家之變』，奉持之；亦名為『內性德之變』，奉持之；亦名為『甚所問』，奉持之。及以聞此經法者，阿難！為周滿法精進殊強，於一切威儀下精進行道者，不若此也。是故阿難！若欲以興精進者、若欲勸勵者、欲立一功德者、欲造立人眾德者，由當以斯經法以聞之、以受之、以行之。我以囑累汝阿難，此經法數用布見眾人。所以者何？眾德法之正行也。阿難！斯經法者正應也。」
眾祐以說是，阿難歡喜，及甚理家、天與人，亦質諒王，眾祐說已，皆思惟也。
法鏡經
法鏡經後序
序曰：夫不照明鏡，不見己之形，不讚聖經，不見己之情。情有真偽，性有柔剛，志有純猛，意有闇明，識有淺深，不能一同。不睹聖典，無以自明，佛故著經，名曰《法鏡》，以授某等。開士之上，傳教天下，有識賢良，學者通達，行者志正，疾得無上之聖。康氏谷德，博達心聰，
【現代漢語翻譯】 現代漢語譯本 『如是，眾祐（佛的尊稱）！觀察這些在家修行的人。』 『阿難（佛的弟子）！在賢劫（佛教宇宙觀中的一個時期）中，在家修行成就的人比出家修行的人要多，即使經過一百劫也比不上。為什麼呢？阿難！出家修道的人，一千人中也未必有一個能有德行，而這些在家修行的人卻能有這樣的德行。』 這時，阿難對佛說：『世尊！這部經法應當叫什麼名字？又應當如何奉持呢？』 佛說：『因此，阿難！這部經法名為『居家與出家的轉變』，要奉持它；也名為『內在德行的轉變』，要奉持它；也名為『甚深之問』，要奉持它。阿難！聽聞這部經法的人，其精進的程度會非常強大，即使在一切威儀（指行住坐臥等）中精進行道的人，也比不上聽聞此經法的人。所以，阿難！如果想要興起精進，如果想要勸勉他人，如果想要建立功德，如果想要造就眾人的德行，就應當用這部經法來聽聞、接受和修行。我囑咐你阿難，這部經法要經常向眾人宣說。為什麼呢？因為這是眾德之法的正道。阿難！這部經法是正確的。』 佛說完這些話，阿難非常歡喜，以及那些在家修行的人、天人和人，還有質諒王，聽了佛的教誨，都開始思考。 《法鏡經》 《法鏡經》後序 序言說：不照鏡子，就看不到自己的形貌；不讚頌聖經，就看不到自己的情感。情感有真偽，性情有柔剛，志向有純猛，意念有明暗，認識有深淺，不能都一樣。不學習聖典，就無法自我明瞭。所以佛陀撰寫經典，名為《法鏡》，用來教導我們。開士（菩薩）們將此教法傳遍天下，讓有見識的賢良之人，學習通達，修行者志向純正，迅速獲得無上的聖果。康氏谷德，博學多識，心智聰慧。
【English Translation】 English version 'Thus it is, Blessed One! Observe these householders.' 'Ananda! In this Bhadrakalpa (a cosmic period in Buddhist cosmology), those who achieve enlightenment while living as householders are more numerous than those who achieve it as renunciates, even over a hundred kalpas. Why is that? Ananda! Among those who renounce the world to practice the path, there may not be one in a thousand who possesses virtue, while these householders possess such virtue.' At that time, Ananda said to the Buddha, 'Blessed One! What should this Dharma teaching be called? And how should we uphold it?' The Blessed One said, 'Therefore, Ananda! This Dharma teaching is called 'The Transformation of Householders and Renunciates,' uphold it; it is also called 'The Transformation of Inner Virtue,' uphold it; it is also called 'The Profound Question,' uphold it. Ananda! Those who hear this Dharma teaching will have a very strong degree of diligence, even those who diligently practice the path in all their conduct (walking, standing, sitting, and lying down) are not as diligent as those who hear this Dharma teaching. Therefore, Ananda! If you wish to arouse diligence, if you wish to encourage others, if you wish to establish merit, if you wish to cultivate the virtues of the multitude, then you should use this Dharma teaching to hear, receive, and practice it. I entrust to you, Ananda, that this Dharma teaching should be frequently proclaimed to the people. Why is that? Because it is the right path of the Dharma of all virtues. Ananda! This Dharma teaching is correct.' When the Blessed One had spoken these words, Ananda was very pleased, as were the householders, the gods, and the humans, and King Zhiliang, having heard the Buddha's teachings, all began to contemplate. The Sutra of the Dharma Mirror Postscript to the Sutra of the Dharma Mirror The preface says: If one does not look into a mirror, one cannot see one's own form; if one does not praise the sacred scriptures, one cannot see one's own emotions. Emotions have truth and falsehood, nature has gentleness and strength, aspirations have purity and intensity, intentions have darkness and light, and understanding has shallowness and depth, they cannot all be the same. If one does not study the sacred scriptures, one cannot understand oneself. Therefore, the Buddha wrote the scriptures, called 'The Dharma Mirror,' to teach us. The Bodhisattvas spread this teaching throughout the world, so that those with knowledge and virtue can learn and understand, and those who practice with pure aspirations can quickly attain the supreme enlightenment. Kangshi Gude, learned and wise, with a clear mind.
為作註解，敷演義方，辭語雅美，粲然煥炳，遺誨後進，以開童蒙。于學有益，以為獻呈，乘意綢繆，誠可嘉也。
然夫上聖之妙旨，厥趣幽奧，難可究息。余察其大義，頗有乖異，懼晚學者，以此為真，而失於正義，彼此俱獲其愆矣。余反覆歷思，理其闕者，有七十八事，謹引眾經，比定其義，庶令合應，不為疣腨；又經本字句，多漸滅除去，改易其字，而令句讀不偶，音聲不比，義理乖錯，不相連繼，甚失其宜也。
夫聖上制經，言要義正，以為具備，無所玷玦，不可復增減矣。猶人之四體受之二親，長短好醜各宿本耳！豈可復改更乎？所謂增之為疣腨，減之為槃瘡者也。
且夫世俗詩書禮樂，古之遺字，雖非正體，後學之徒，莫敢改易，皆尊敬古典，轉相承順矣，況乎斯經之昭昭，神聖之所制？
天上天下群聖仙者，靡不稽首奉受以為明式，學者益智，行者得度，其無數焉。而斯末俗，晚學之人，見聞未廣，而以其私意，毀損正言，違戾經典，豈不快哉！名言學佛，而違佛教，斯復何求也？
昔惟衛佛時，有人反佛名一字，后獲其罪，五百世盲，濛濛冥冥，其㑁久也。至釋迦文佛！時其人聞聖德，故來自歸，謶得救濟。佛遙見呼之！其目即開，投身悔過，乞得除愈，佛言：「汝
【現代漢語翻譯】 現代漢語譯本：爲了作註解，闡述經文的意義，使用典雅優美的辭藻，使其光彩煥發，以此教誨後輩，開啟他們的矇昧。這對學習是有益的，所以呈獻上來，其用心之周到，實在值得讚賞。 然而，聖人的精妙旨意，其意蘊深遠奧妙，難以完全理解。我觀察其大意，發現頗有差異之處，擔心後來的學習者，以此為真理，而偏離了正義，這樣彼此都會犯下過錯。我反覆思考，整理了其中的缺失之處，共有七十八處，謹引用眾多經典，比對確定其含義，希望使其符合正理，不成為贅疣。而且經書原本的字句，多有逐漸被刪除或改動的情況，改變了字詞，導致句讀不協調，音韻不和諧，義理乖謬，不連貫，這實在是不恰當的。 聖人制定經典，言辭要義正確，認為已經完備，沒有瑕疵，不可再增減。就像人的四肢從父母那裡獲得，長短好壞各有其本來的樣子！怎麼可以再更改呢？所謂增加就像長了贅疣，減少就像有了瘡疤。 而且世俗的詩書禮樂，古代遺留下來的文字，即使不是正體，後來的學習者，也不敢隨意改動，都尊敬古典，互相傳承順應，更何況這部如此昭著的經典，是神聖所制定的呢？ 天上天下所有的聖賢仙人，沒有不稽首奉受，將其作為明確的準則，學習的人增長智慧，修行的人得到解脫，其數量不可計數。而現在這些末世俗人，後來的學習者，見聞不廣，卻以自己的私意，毀損正確的言辭，違背經典，難道不痛快嗎！口頭上說學佛，卻違背佛教，這又有什麼意義呢？ 過去在衛佛（過去佛）時代，有人反駁佛的名號中的一個字，後來獲罪，五百世都成了盲人，矇昧無知，時間很久。到了釋迦文佛（Sakyamuni Buddha）時代，那個人聽聞了聖德，所以前來歸順，請求得到救濟。佛遙遙看見他，他的眼睛立刻就睜開了，他投身悔過，請求得到痊癒，佛說：『你'
【English Translation】 English version: To make annotations, to elaborate on the meaning of the scriptures, using elegant and beautiful language, making it shine brightly, to teach later generations, and to enlighten their ignorance. This is beneficial for learning, so it is presented, and its meticulous intention is truly commendable. However, the subtle and profound meaning of the sages is deep and mysterious, and difficult to fully understand. I have observed its general meaning and found that there are quite a few discrepancies. I am worried that later learners will take this as the truth and deviate from the correct meaning, so that both sides will make mistakes. I have repeatedly thought about it and sorted out the missing parts, a total of seventy-eight items. I have carefully cited many scriptures to compare and determine their meanings, hoping to make them consistent with the correct principles and not become superfluous. Moreover, the original words and sentences of the scriptures have been gradually deleted or changed, altering the words, resulting in uncoordinated phrasing, disharmonious sounds, and distorted meanings that are not coherent, which is really inappropriate. The sages formulated the scriptures, the words and meanings are correct, and they are considered complete, without flaws, and cannot be added to or subtracted from. Just like the four limbs of a person are received from their parents, each has its own original appearance of length, shortness, good, and bad! How can it be changed again? The so-called adding is like growing a wart, and subtracting is like having a sore. Moreover, the secular poems, books, rites, and music, the words left over from ancient times, even if they are not in the correct form, later learners dare not change them at will. They all respect the classics and pass them on to each other. How much more so should this clear and obvious scripture, which was made by the divine? All the saints and immortals in heaven and earth, without exception, bow their heads and receive it, taking it as a clear standard. Those who learn increase their wisdom, and those who practice attain liberation, their numbers are countless. But now these people of the degenerate world, later learners, with their limited knowledge, use their own private opinions to destroy the correct words, violating the scriptures. Isn't that delightful! They claim to study Buddhism, but they violate the teachings of Buddhism. What is the point of that? In the past, during the time of the Buddha Wei (a past Buddha), someone refuted one word in the Buddha's name, and later was punished, becoming blind for five hundred lifetimes, ignorant and confused for a long time. When the time of Sakyamuni Buddha came, that person heard of the sage's virtue, so he came to submit and asked for salvation. The Buddha saw him from afar, and his eyes immediately opened. He threw himself down in repentance, asking to be healed. The Buddha said, 'You'
罪畢矣！今無他尤，觀之不可不慎哉！」夫人若能復心首悔，改往修來，斯亦賢者之意焉！
法鏡經後序
【現代漢語翻譯】 現代漢語譯本：罪過已經結束了！現在沒有其他的過錯了，觀察這些不能不謹慎啊！如果人能夠真心悔改，改正過去的錯誤，修持未來的行為，這也是賢者的想法啊！ 《法鏡經》後序
【English Translation】 English version: The sins are finished! Now there are no other faults, observing these, one must be cautious! If a person can sincerely repent, correct past mistakes, and cultivate future actions, this is also the intention of a wise person! Postscript to the 'Dharma Mirror Sutra'