T12n0323_郁迦羅越問菩薩行經
大正藏第 12 冊 No. 0323 郁迦羅越問菩薩行經
No. 323 [Nos. 310(19), 322]
郁迦羅越問菩薩行經
西晉月支國三藏竺法護譯
上士品第一
聞如是：
一時佛游舍衛國祇樹之園給孤獨精舍，與大比丘眾千二百五十人，慈氏菩薩、軟首菩薩、除惡菩薩、光世音菩薩等五千人俱。
爾時，世尊與無央數百千之眾圍繞說法。
於是舍衛大城中有豪長者名曰郁迦，與好喜長者、好嘆長者、善施長者、有量長者、所樂長者、常名聞長者、施名聞長者、有名聞長者、善財長者、遵行長者、給孤獨長者、賓祁長者、寵具足長者、審量長者俱，一一長者與五百眷屬共出舍衛大城，往詣佛所，稽首佛足，繞佛三匝，卻坐一面——皆志大乘，殖眾德本，悉有決于無上正真之道。
於時郁迦見諸長者正士之會，承佛威神，從坐起，整衣服，叉手長跪，白佛言：「愿欲有所問，唯天中天以善權方便哀為解說。」
佛告長者：「所欲便問，吾當發遣，令汝歡喜。」
郁迦白佛言：「若有善男子、善女人發無上正真道意，問佛無數之慧，學于大乘、愿住大乘、勸助大乘、乘于大乘、解了大乘，請一切人等安一切、救護
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園，與一千二百五十位大比丘，以及慈氏菩薩（Maitreya Bodhisattva）、軟首菩薩（Mrdu-sirsa Bodhisattva）、除惡菩薩（Apagata-mala Bodhisattva）、光世音菩薩（Avalokiteśvara Bodhisattva）等五千位菩薩一同居住。 當時，世尊被無數百千的大眾圍繞著說法。 這時，舍衛大城中有一位富有的長者名叫郁迦（Ugra），他與好喜長者（Priya-rati-datta）、好嘆長者（Priya-udāna-datta）、善施長者（Su-dāna-datta）、有量長者（Mita-datta）、所樂長者（Abhirati-datta）、常名聞長者（Nitya-yaśas-datta）、施名聞長者（Dāna-yaśas-datta）、有名聞長者（Yaśas-datta）、善財長者（Sudhana-datta）、遵行長者（Anu-caritra-datta）、給孤獨長者（Anāthapiṇḍada）、賓祁長者（Piṅgiya-datta）、寵具足長者（Priyam-bhavana-datta）、審量長者（Parīkṣā-datta）等一同，每位長者都帶著五百位眷屬，一起離開舍衛大城，前往佛陀所在之處。他們向佛陀頂禮，繞佛三圈，然後退坐在一旁——他們都立志于大乘，積累了許多功德，都決心追求無上正等正覺的真理。 這時，郁迦看到各位長者和正士的集會，承蒙佛陀的威神之力，從座位上站起來，整理好衣服，合掌長跪，對佛陀說：『我希望有所請問，唯愿天中天以善巧方便慈悲地為我解說。』 佛陀告訴長者：『你有什麼想問的就問吧，我將為你解答，讓你歡喜。』 郁迦對佛陀說：『如果有善男子、善女人發起了無上正等正覺的意願，向佛陀請教無數的智慧，學習大乘、愿住大乘、勸助大乘、行於大乘、理解大乘，請問如何才能安頓一切眾生、救護一切眾生？』
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of twelve hundred and fifty monks, and five thousand Bodhisattvas, including Maitreya Bodhisattva, Mrdu-sirsa Bodhisattva, Apagata-mala Bodhisattva, and Avalokiteśvara Bodhisattva. At that time, the World Honored One was surrounded by countless hundreds and thousands of people, expounding the Dharma. Then, in the great city of Sravasti, there was a wealthy elder named Ugra, who, together with elders Priya-rati-datta, Priya-udāna-datta, Su-dāna-datta, Mita-datta, Abhirati-datta, Nitya-yaśas-datta, Dāna-yaśas-datta, Yaśas-datta, Sudhana-datta, Anu-caritra-datta, Anāthapiṇḍada, Piṅgiya-datta, Priyam-bhavana-datta, and Parīkṣā-datta, each accompanied by five hundred attendants, left the city of Sravasti and went to where the Buddha was. They bowed at the Buddha's feet, circumambulated him three times, and then sat down to one side—all of them were devoted to the Mahayana, had accumulated many roots of merit, and were determined to attain the unsurpassed, true, and perfect path. At that time, Ugra, seeing the assembly of elders and righteous ones, and empowered by the Buddha's majestic power, rose from his seat, adjusted his robes, knelt with his palms together, and said to the Buddha: 'I wish to ask some questions, may the Honored One among gods, with skillful means, compassionately explain them for me.' The Buddha told the elder: 'Ask whatever you wish, and I will answer, so that you may be joyful.' Ugra said to the Buddha: 'If there are good men or good women who have generated the aspiration for the unsurpassed, true, and perfect path, and ask the Buddha for countless wisdoms, study the Mahayana, wish to abide in the Mahayana, encourage others to practice the Mahayana, travel on the Mahayana, and understand the Mahayana, how can they settle all beings and protect all beings?'
一切，為大乘鎧，其未度者我當度之、未脫者我當脫之、未安者我當安之、未般泥洹者我當令般泥洹，我當除一切人之重擔。志願無上之僧那，見無量生死、諸惡瑕隙，心不穢厭，無央數劫周旋塵勞，其心不捨。若求菩薩道，在家、出家欲具足佛法，善加哀于諸天人民，以此大乘將養一切，不斷三寶之教，久住於一切之智，欲具足此慧。唯愿世尊說居家菩薩戒德之法，諦行如來教至不退轉成無上正真道，今世後世所至之處與眾卓異；及出家菩薩棄捐愛慾，篤信守道，剃除鬚髮，去為比丘，樂受禁戒，行法、行善、行正。唯，天中天！居家菩薩所住云何？其出家者所住云何？」
佛告郁迦：「善哉善哉。長者！乃能發意廣問如來如此之義。長者！諦聽，善思念之，吾當為汝解說居家、出家菩薩戒德精進所積之行。」於是郁迦受教而聽。
佛言：「長者！若有菩薩居家修道，當歸命佛、歸命法、歸命僧，以自歸之德求于無上正真之道。
「長者！居家菩薩云何歸命佛？我當具足佛三十二大人之相，諸所作為、善本功德積無央數，愿常行精進為三十二大人之相。如是，名為歸命于佛。云何為歸命法？奉事法教、敬受於法、解法妙義、好法、樂法、歸法、志法、導御法、護持法、住于寂法、鼓法僧、住法行
【現代漢語翻譯】 現代漢語譯本：一切眾生，都是我披上的大乘鎧甲，對於那些尚未得度的，我將度化他們；對於那些尚未解脫的，我將解脫他們；對於那些尚未安穩的，我將安穩他們；對於那些尚未進入涅槃（般泥洹，ban ni huan，佛教用語，指超脫生死輪迴的境界）的，我將令他們進入涅槃。我將解除一切眾生的重擔。我發願追求無上的僧那（seng na，指菩薩的願力），即使見到無量無盡的生死輪迴和各種惡劣的瑕疵，我的心也不會感到厭惡和疲憊，即使在無央數劫（wu yang shu jie，佛教用語，指極長的時間）中周旋于塵世的勞苦，我的心也不會放棄。如果有人追求菩薩道，無論是在家還是出家，想要圓滿佛法，都應該慈悲地對待諸天和人民，用這大乘佛法來教養一切眾生，不中斷三寶（佛、法、僧）的教誨，長久地安住於一切智慧之中，想要圓滿這種智慧。我希望世尊能夠講述居家菩薩的戒德之法，使我們能夠真實地奉行如來的教誨，直至不退轉，成就無上正等正覺的佛道，使我們今生來世所到之處都與衆不同；以及講述出家菩薩如何捨棄愛慾，堅定信仰，遵守道義，剃除鬚髮，成為比丘（bi qiu，佛教用語，指男性出家人），樂於接受禁戒，奉行佛法、善行和正行。唯愿天中天（tian zhong tian，佛的尊稱）！請問居家菩薩的修行方式是什麼？出家菩薩的修行方式又是什麼？ 佛陀告訴郁迦（yu jia，人名）說：『善哉善哉！長者！你竟然能夠發心向如來請問如此深奧的道理。長者！仔細聽，好好思考，我將為你解說居家和出家菩薩的戒德、精進和所積累的修行。』於是郁迦接受教誨，認真聽講。 佛陀說：『長者！如果有菩薩在家修行，應當歸命佛、歸命法、歸命僧，以這種歸命的功德來追求無上正等正覺的佛道。 『長者！居家菩薩如何歸命佛呢？我應當圓滿佛的三十二大人之相（san shi er da ren zhi xiang，指佛陀所具有的三十二種殊勝的相貌），所作所為、善行功德都積累無量無盡，愿常行精進，成就三十二大人之相。這樣，就叫做歸命于佛。如何歸命法呢？奉事佛法教誨、恭敬接受佛法、理解佛法的微妙義理、喜愛佛法、樂於佛法、歸依佛法、立志于佛法、以佛法引導自己、護持佛法、安住于寂靜的佛法、宣揚佛法、依佛法而行。』
【English Translation】 English version: All beings are my great armor of the Mahayana. Those who have not been delivered, I shall deliver; those who have not been liberated, I shall liberate; those who have not been pacified, I shall pacify; those who have not entered Nirvana (ban ni huan, Buddhist term referring to the state of transcendence from the cycle of birth and death), I shall lead them to Nirvana. I shall remove the heavy burdens of all people. I aspire to the supreme Samgha (seng na, refers to the bodhisattva's vow), seeing the immeasurable cycle of birth and death and all the evil flaws, my heart will not be disgusted or weary. Even if I revolve in the dust and toil for countless eons (wu yang shu jie, Buddhist term referring to an extremely long period of time), my heart will not give up. If one seeks the Bodhisattva path, whether at home or renouncing the world, desiring to fulfill the Buddha's teachings, one should be compassionate towards all gods and people, nurturing all with this Mahayana Dharma, not interrupting the teachings of the Three Jewels (Buddha, Dharma, Sangha), dwelling long in all wisdom, desiring to fulfill this wisdom. I wish that the World Honored One would explain the precepts and virtues of a lay Bodhisattva, so that we may truly follow the Tathagata's teachings, until we do not regress and achieve the unsurpassed, true, and perfect enlightenment, so that wherever we go in this life and the next, we will be extraordinary; and also explain how a renunciate Bodhisattva abandons desires, firmly believes and upholds the path, shaves their head and beard, becomes a Bhikkhu (bi qiu, Buddhist term referring to a male monastic), joyfully accepts the precepts, practices the Dharma, good deeds, and righteousness. O, Lord of the Heavens! What is the practice of a lay Bodhisattva? What is the practice of a renunciate? The Buddha said to Ugga (yu jia, a proper noun): 'Excellent, excellent! Elder! You are able to initiate the intention to ask the Tathagata about such profound meanings. Elder! Listen carefully, contemplate well, and I shall explain to you the precepts, virtues, diligence, and accumulated practices of lay and renunciate Bodhisattvas.' Thereupon, Ugga received the teachings and listened attentively. The Buddha said: 'Elder! If there is a Bodhisattva who practices at home, they should take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, using the merit of this refuge to seek the unsurpassed, true, and perfect enlightenment. 'Elder! How does a lay Bodhisattva take refuge in the Buddha? I shall fulfill the thirty-two marks of a great man (san shi er da ren zhi xiang, refers to the thirty-two auspicious physical characteristics of the Buddha), all my actions and virtuous merits will be accumulated immeasurably, and I vow to always practice diligently to achieve the thirty-two marks of a great man. This is called taking refuge in the Buddha. How does one take refuge in the Dharma? By serving the teachings of the Dharma, respectfully receiving the Dharma, understanding the subtle meanings of the Dharma, loving the Dharma, delighting in the Dharma, taking refuge in the Dharma, aspiring to the Dharma, guiding oneself with the Dharma, protecting the Dharma, dwelling in the peaceful Dharma, proclaiming the Dharma, and practicing according to the Dharma.'
、在所行法、為法務、說法界法力、為法住、行法施、求法寶，我得無上正真之道最正覺時，當爲諸天世間人民開度說法。是為歸命法。云何歸命于僧？居家菩薩若見須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，若弟子、若凡人，皆當敬侍，瞻待如禮，卑順遜言，不為狐疑。宗奉供養承正行之眾，每心念言：『我得無上正真之道最正覺時，當爲諸天、人民、一切成弟子眾當爲說法，有恭敬意，不為輕慢。』是為歸命于僧。
「複次，長者！居家菩薩有四事法行歸命佛。何等為四？一者、志習佛道，二者、以等心施，意無偏邪，三者、不斷大悲，四者、心不樂余乘；是為四居家菩薩為歸命佛。
「複次，長者！居家菩薩有四法行歸命法。何等為四？一者、與正士法人相隨相習，稽首敬從，受其教敕；二者、一心聽法；三者、如所聞法為人講說；四者、以是所施功德愿求無上正真之道；是為四居家菩薩為歸命法。
「複次，長者！居家菩薩有四法行歸命僧。何等為四？一者、已過聲聞、緣覺之乘，意樂一切智；二者、其有以飯食佈施者以法教喻；三者、以賢聖解脫導不退轉眾；四者、不以弟子之業功德解脫為解脫也；是為四居家菩薩為歸命僧。
「複次，長者！居家菩薩見如來，心念求佛，為歸
【現代漢語翻譯】 現代漢語譯本：在所修行的法中，以法為己任，宣說佛法界的法力，以法為依止，行法佈施，尋求佛法珍寶。當我證得無上正等正覺時，應當為諸天世間人民開示佛法。這是歸命於法。如何歸命于僧呢？居家菩薩如果見到須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（獨覺），無論是弟子還是凡人，都應當恭敬侍奉，以禮相待，謙卑順從，不生疑惑。宗奉供養那些奉行正道的僧眾，心中常念：『當我證得無上正等正覺時，應當為諸天、人民、一切成為弟子的眾生宣說佛法，心懷恭敬，不輕慢。』這是歸命于僧。 「再者，長者！居家菩薩有四種修行法歸命于佛。是哪四種呢？第一，立志修習佛道；第二，以平等心佈施，心中沒有偏私邪念；第三，不捨大悲心；第四，心中不喜樂其他乘法。這四種是居家菩薩歸命于佛的修行法。 「再者，長者！居家菩薩有四種修行法歸命於法。是哪四種呢？第一，與奉行正法的善知識相隨相習，恭敬頂禮，接受他們的教誨；第二，一心聽聞佛法；第三，如所聽聞的佛法為人講說；第四，以所施的功德愿求無上正等正覺。這四種是居家菩薩歸命於法的修行法。 「再者，長者！居家菩薩有四種修行法歸命于僧。是哪四種呢？第一，已經超越聲聞乘、緣覺乘，心向往一切智；第二，對於以飯食佈施的人，以佛法教導開悟；第三，以賢聖的解脫之道引導不退轉的眾生；第四，不以弟子所修的功德解脫為自己的解脫。這四種是居家菩薩歸命于僧的修行法。 「再者，長者！居家菩薩見到如來，心中念求成佛，這是歸命于佛。
【English Translation】 English version: In the practice of the Dharma, taking the Dharma as one's duty, proclaiming the power of the Dharma realm, abiding in the Dharma, practicing Dharma giving, and seeking the treasures of the Dharma. When I attain the unsurpassed, true, and complete enlightenment, I shall open and expound the Dharma for all the gods and people of the world. This is taking refuge in the Dharma. How does one take refuge in the Sangha? If a lay Bodhisattva sees a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), or a Pratyekabuddha (solitary buddha), whether they are disciples or ordinary people, they should respectfully serve them, treat them with propriety, be humble and obedient, and not harbor doubts. They should venerate and support the Sangha who practice the right path, and always think: 'When I attain the unsurpassed, true, and complete enlightenment, I shall expound the Dharma for all the gods, people, and all beings who become disciples, with respect and without contempt.' This is taking refuge in the Sangha. Furthermore, O elder! Lay Bodhisattvas have four practices for taking refuge in the Buddha. What are the four? First, aspiring to practice the Buddha's path; second, giving with an equal mind, without bias or evil thoughts; third, not abandoning great compassion; fourth, not delighting in other vehicles. These four are the practices of lay Bodhisattvas for taking refuge in the Buddha. Furthermore, O elder! Lay Bodhisattvas have four practices for taking refuge in the Dharma. What are the four? First, associating with and learning from virtuous friends who uphold the Dharma, bowing respectfully, and accepting their teachings; second, listening to the Dharma with a focused mind; third, explaining the Dharma to others as they have heard it; fourth, using the merits of their giving to aspire to the unsurpassed, true, and complete enlightenment. These four are the practices of lay Bodhisattvas for taking refuge in the Dharma. Furthermore, O elder! Lay Bodhisattvas have four practices for taking refuge in the Sangha. What are the four? First, having transcended the vehicles of Sravakas (hearers) and Pratyekabuddhas, aspiring to all-knowing wisdom; second, teaching and enlightening those who give food with the Dharma; third, guiding non-regressing beings with the liberation of the noble ones; fourth, not considering the liberation achieved through the disciples' merits as their own liberation. These four are the practices of lay Bodhisattvas for taking refuge in the Sangha. Furthermore, O elder! When a lay Bodhisattva sees a Tathagata (Thus Come One), and their mind seeks Buddhahood, this is taking refuge in the Buddha.
命佛；聞說法，心念法，為歸命法；見如來賢聖之眾，意念佛道，為歸命僧。
「複次，長者！居家菩薩欲具足愿佈施為歸命佛、用護法佈施為歸命法、施已愿求一切智為歸命僧。
「複次，長者！居家菩薩為上士行，不為下士行。何謂上士？如法于財不以非法，以正法不邪，不務于邪、奉行直業、不嬈他人。佈施說法，念于財物為非常想，多為善事，孝養父母。常好佈施，以等稟與門室親屬、知識交友、人客下使，教以上法。所為如法，棄捐諸擔，及為一切卻五陰擔，常志精進，令諸擔不起，令不學弟子緣覺之乘，開導誨授無厭足人。于身所安爲念非常想，欲寧一切，若有利、無利，若譽、若謗，若有名、若無名，若苦、若樂。已過世間之所有法，心無憍慢，不著貧富、不著財利、名譽、苦樂。如世法行行於正法，審住正諦，護于道家，救助凈行，正住佛道，卻諸瑕穢。常有等心，具足所愿、亦令他人具足其愿，不捨所行、令人亦爾，所作究竟，無有猶豫、常有反覆。所建輒善，見貧窮者矜濟以財、恐懼者為無畏救、愁憂者慰除所患、羸劣者喻使忍辱、豪強者令無憍慢、貢高者令不自大。奉敬尊長，咨啟舊德，親近博智，請問方術以悟其疑，常為直見，心無諂偽。等哀一切，行無適莫，無有害心，不別
種性，無所悕求，堅住一心，好尚精進。與賢聖會，思自修立；見非賢者，為設大哀。住于慈悲，復慈於法，等心見，無師、法自放恣者，如所聞法為解開導。聞已思義，于諸愛慾伎樂之樂為非常想、不惜身命念如朝露想、計財如幻泡想、眷屬為仇怨想、婦子男女為無黠地獄想、一切所受為苦想、舍宅產業常為遠離想、所求索為善本想、家室為種想、親屬知識為地獄傍想、晝夜無異為等想。身無要當行要、命無要當住要、財無要當令要。何謂身要？能勞來，於人恭敬承順，是為身要。若令善本不減、使功德常增，是為命要。于諸法無所受，不著財、能佈施，是為財要。
「長者！居家菩薩以是比像而立家地，是為上士居家行也。不失如是無所著等正覺之戒則為至誠，所為如法，不轉不退于無上正真道。
戒品第二
「複次，長者！居家菩薩當受五戒：一者、不樂殺生。手不得持刀仗、瓦石有所擊害，不嬈他人，等心於一切，常有慈心行。二者、不樂犯不與取。自於財物知足，不貪他人財，遠離諛諂、無黠之事，自知止足，不著他有，草、葉、毛、米，不犯不與取。三者、不樂邪淫。自於妻室覺知止足，不犯外色、不當念淫，計習淫妷致為甚苦，當護于自。當作是觀：自於妻起想便察惡露，常懼欲塵
【現代漢語翻譯】 現代漢語譯本 具有高尚品性的人，不追求任何世俗的慾望，堅定地保持一心不亂，崇尚精進修行。他們與賢聖之人交往，思考如何自我提升；看到不賢之人，則會生起深切的悲憫之心。他們安住于慈悲之中，並且以慈悲之心對待佛法，以平等心看待一切。對於那些沒有老師引導、放縱自己的人，他們會根據自己所聽聞的佛法進行開導。聽聞佛法后，他們會深入思考其含義，對於各種愛慾和娛樂的快樂，會視為無常；不吝惜自己的生命，認為生命如同朝露般短暫；把財富看作是虛幻的泡沫；把親屬看作是冤家；把妻子兒女看作是無知的地獄；把一切所承受的都看作是痛苦；把房屋產業看作是應該遠離的；把所追求的都看作是善的根本；把家庭看作是煩惱的根源；把親屬朋友看作是地獄的伴侶；把白天和夜晚看作是平等的。身體的存在不是爲了享樂，而是爲了修行；生命的存在不是爲了安逸，而是爲了精進；財富的存在不是爲了佔有，而是爲了佈施。什麼是身體的要義呢？就是能夠勤勞付出，對他人恭敬順從，這就是身體的要義。如果能使善的根本不減少，使功德不斷增長，這就是生命的要義。對於一切法都不執著，不貪戀財富，能夠佈施，這就是財富的要義。 長者！居家菩薩以這樣的比喻來建立自己的修行基礎，這就是上等修行人的居家行為。不失去這種無所執著的正覺之戒，就是至誠，所作所為都符合佛法，不會在無上正真道上退轉。 戒品第二 再者，長者！居家菩薩應當受持五戒：第一，不樂於殺生。手中不拿刀劍、瓦石等傷害他人的東西，不侵擾他人，以平等心對待一切眾生，常懷慈悲之心。第二，不樂於偷盜。對於自己的財物知足，不貪圖他人的財物，遠離諂媚和欺騙的行為，自己知道滿足，不貪戀他人的所有，即使是草、葉、毛、米等微小的東西，也不偷盜。第三，不樂於邪淫。對於自己的妻子知足，不犯外遇，不應該有淫慾的念頭，認為沉溺於淫慾會帶來極大的痛苦，應當守護自己。應當這樣觀想：當對自己的妻子生起慾望時，就觀察其身體的不凈，常常警惕慾望的塵垢。
【English Translation】 English version Those of noble character, without seeking any worldly desires, firmly maintain a focused mind, and value diligent practice. They associate with the wise and virtuous, contemplating how to improve themselves; upon seeing the unvirtuous, they generate deep compassion. They abide in loving-kindness and compassion, and treat the Dharma with compassion, viewing all with equanimity. To those without a teacher, who indulge themselves, they offer guidance based on the Dharma they have heard. Having heard the Dharma, they deeply contemplate its meaning, regarding the pleasures of various desires and entertainments as impermanent; they do not cherish their lives, viewing them as fleeting as morning dew; they consider wealth as illusory bubbles; they see relatives as adversaries; they view wives and children as ignorant hells; they perceive all that is received as suffering; they regard houses and properties as things to be distanced from; they consider all that is sought as the root of goodness; they see the household as a source of affliction; they view relatives and friends as companions in hell; they see day and night as equal. The body's existence is not for enjoyment, but for practice; life's existence is not for comfort, but for diligence; wealth's existence is not for possession, but for giving. What is the essence of the body? It is to be able to work diligently, to be respectful and obedient to others, this is the essence of the body. If one can ensure that the roots of goodness do not diminish, and that merits constantly increase, this is the essence of life. To be unattached to all dharmas, not to be greedy for wealth, and to be able to give, this is the essence of wealth. Elder! A Bodhisattva living at home establishes their practice on such analogies, this is the conduct of a superior person living at home. Not losing such a precept of non-attachment and perfect enlightenment is to be sincere, and all actions are in accordance with the Dharma, not turning back or regressing from the unsurpassed, true and right path. Precepts Chapter Two Furthermore, Elder! A Bodhisattva living at home should uphold the five precepts: First, not to delight in killing. One should not hold knives, swords, stones, or anything that can harm others, not disturb others, treat all beings with equanimity, and always practice loving-kindness. Second, not to delight in taking what is not given. One should be content with one's own possessions, not covet the possessions of others, stay away from flattery and deceitful actions, know contentment, not be attached to what others have, and not steal even small things like grass, leaves, hair, or rice. Third, not to delight in sexual misconduct. One should be content with one's own spouse, not commit adultery, and should not have lustful thoughts, considering that indulging in lust leads to great suffering, and should protect oneself. One should contemplate thus: when lust arises towards one's own wife, one should observe the impurity of the body, and always be wary of the dust of desire.
，不當私心習著于欲，用是令人近地獄道。于身起想不為奇雅、意不為安，當令立愿：『令我后不習淫慾，何況念欲與共合會？』四者、不樂妄語。所言至誠、所說審諦、所行如語，不兩舌、不增減、無失說，當行覺意，如所聞見說護於法，寧失身命終不妄語。五者、不飲酒、不樂酒、不嘗酒。當安諦性，無卒暴、無愚、不定，心意當強、當安詳念，施諸所有調御無義者。若施與人酒，當作是念：『是為佈施度無極時也，隨人所欲，不斷其僥。愿令我所作所施酒，受者令智慧意志住施不亂。所以者何？菩薩為具足一切佈施度無極。』」
佛言：「長者！居家菩薩如是施與人酒，於法無有罪也。居家菩薩持是所戒功德愿為無上正真之道，當善護是五戒，為上精進。若有斗變，解令和合。不當剛強，語當吉祥，所言具足而不兩舌、所說如義不為非法、所語輒善不失慈心、所言如語而不可動。斷諸勤苦，無傷害意，以忍辱之力乘僧那涅之鎧，當爲正見、遠離邪見，其所施與無所適莫。
醫品第三
「複次，長者！居家菩薩所在郡國縣邑居止，當以法護于郡國縣邑。其無信者，教令有信；無恭敬者，教令恭敬；其無智者，教令有智；其不孝父母、不顧義理者，當教以法，忠孝尊老，奉行精進，志在修謹；其
{ "translations": [ "現代漢語譯本：不應當讓私心習慣於慾望，因為這會使人接近地獄道。對於身體產生的想法，不追求奇特華麗，對於意念，不追求安逸舒適，應當立下誓願：『讓我以後不再習慣淫慾，更何況是想念淫慾和與人交合？』第四，不樂於妄語。所說的話要真誠，所說的事情要審慎真實，所做的事情要符合所說的話，不兩舌，不增減，不失實，應當實行覺悟的意念，如實地講述所見所聞，守護佛法，寧可失去生命也絕不妄語。第五，不飲酒，不喜愛酒，不品嚐酒。應當安住于真諦的本性，不急躁，不愚昧，不猶豫，心意應當堅強，應當安詳地思考，將所有的一切都用來調伏那些沒有意義的事情。如果把酒施捨給別人，應當這樣想：『這是爲了佈施度無極的時候，隨順別人的意願，不阻斷他們的期望。愿我所做所施的酒，讓接受的人智慧意志堅定，不被迷惑。』為什麼呢？菩薩是爲了圓滿一切佈施度無極。」， "佛說：『長者！居家菩薩這樣施捨酒給別人，在佛法上是沒有罪過的。居家菩薩持守這些戒律的功德，愿求無上正真之道，應當好好守護這五戒，作為最上等的精進。如果有爭鬥變故，要調解使之和合。不應當剛強，說話應當吉祥，所說的話要完整而不兩舌，所說的事情要符合正義而不違法，所說的話要善良而不失去慈悲心，所說的話要真實而不可動搖。斷除各種勤苦，沒有傷害的意念，以忍辱的力量穿上僧那涅（Sannāha，鎧甲）的鎧甲，應當持有正見，遠離邪見，所施捨的東西沒有特定的對象。", "醫品第三", "『再者，長者！居家菩薩在所在的郡國縣邑居住，應當用佛法來守護郡國縣邑。對於沒有信仰的人，教導他們產生信仰；對於沒有恭敬心的人，教導他們產生恭敬心；對於沒有智慧的人，教導他們產生智慧；對於不孝順父母、不顧道義的人，應當用佛法教導他們，讓他們忠孝尊敬長輩，奉行精進，立志于修身謹慎；他們" ], "english_translations": [ "English version: One should not let selfish desires become habitual, for this leads people closer to the path of hell. Regarding thoughts that arise in the body, one should not seek the strange and extravagant; regarding intentions, one should not seek comfort and ease. One should make a vow: 『May I not become accustomed to lustful desires in the future, let alone think of lustful desires and sexual union?』 Fourth, one should not delight in false speech. What is said should be sincere, what is spoken should be carefully considered and true, what is done should be in accordance with what is said. One should not engage in double-tongued speech, not add to or subtract from the truth, and not speak falsely. One should practice mindfulness, speak truthfully about what one has seen and heard, and protect the Dharma. One should rather lose one's life than speak falsely. Fifth, one should not drink alcohol, not enjoy alcohol, and not taste alcohol. One should abide in the nature of truth, without haste, without ignorance, and without indecision. One's mind should be strong, and one should contemplate peacefully, using all one's resources to subdue meaningless things. If one gives alcohol to others, one should think: 『This is for the sake of giving to the utmost, following the wishes of others, and not cutting off their hopes. May the alcohol I give enable the recipients to have firm wisdom and will, and not be confused.』 Why is this so? Because Bodhisattvas strive to perfect all giving to the utmost.』", "The Buddha said: 『Elder! A lay Bodhisattva who gives alcohol to others in this way is not committing any offense according to the Dharma. A lay Bodhisattva who upholds the merits of these precepts should aspire to the unsurpassed, true, and right path. One should diligently guard these five precepts as the highest form of diligence. If there are disputes or changes, one should mediate to bring about harmony. One should not be stubborn, one's speech should be auspicious, one's words should be complete and not double-tongued, one's speech should be in accordance with righteousness and not unlawful, one's words should be kind and not lose compassion, and one's words should be truthful and unshakeable. One should cut off all hardships, have no intention to harm, and with the power of patience, wear the armor of Sannāha (僧那涅, armor). One should hold right views, stay away from wrong views, and give without any specific target.』", "Chapter Three on Medicine", "『Furthermore, Elder! When a lay Bodhisattva resides in a district, state, or county, they should protect that district, state, or county with the Dharma. Those who have no faith should be taught to have faith; those who have no respect should be taught to have respect; those who have no wisdom should be taught to have wisdom; those who are not filial to their parents and do not care about righteousness should be taught with the Dharma, so that they become loyal, filial, and respectful to elders, practice diligence, and aspire to self-cultivation and carefulness; they" ] }
少智者，教令博聞；貧窮者，教以大施；無戒者，教令持戒；恚怒者，教令忍辱；懈怠者，教令精進；放恣者，令護一心；邪智者，令住正智；病瘦者，給與醫藥；無護者，為作護；無所歸者，為受其歸；無救者，為作救樂。解導人一切如事為作法護，假令一人墮惡道者，居家菩薩當爲一反，若二、若三、至於百反，教住善法及覆住異種種善德。居家菩薩當爲一切建立大哀，堅住於一切智、被僧那之大鎧，當作念言：『我當度脫難解弊惡、難開寤人，然後乃取無上正真之道。我心如是，不為直信、無諛諂人、又無偽慢、戒法完具、有德之人被大僧那之鎧。我用是聞法不受行人故被僧那之鎧。愿令我常精進，使諸癡冥見我歡喜。』菩薩所止處當審諦，無令妄橫。假令一人有橫墮惡道者，彼菩薩于如來、無所著、等正覺有大過矣。用是故，居家菩薩在家修道，常當被是僧那之鎧，愿言：『我當令所在郡國人民無有墮惡道者。』譬如郡國縣邑有良醫，假使一人橫死，其醫于諸人有咎。菩薩亦如是，所在郡國縣邑居止，不念救護諸人，若令一人有墮惡道者，其菩薩于如來、無所著、等正覺為有咎也。
穢居品第四
「複次，長者！居家菩薩當別知在家污穢之事。當作是念：『何以故名為居家？斷諸善根本，是名居
【現代漢語翻譯】 現代漢語譯本 對於智慧淺薄的人，要教導他們廣博的知識；對於貧窮的人，要教導他們慷慨佈施；對於不持戒的人，要教導他們持守戒律；對於容易發怒的人，要教導他們忍辱；對於懈怠的人，要教導他們精進；對於放縱的人，要讓他們守護一心；對於邪見的人，要讓他們安住于正見；對於生病虛弱的人，要給予醫藥；對於沒有保護的人，要為他們提供保護；對於無所歸依的人，要成為他們的歸宿；對於沒有救助的人，要成為他們的救助和快樂。要引導人們按照實際情況去做，為他們提供保護。假設有一個人墮入惡道，居家菩薩應當反覆（一反、二反、三反，乃至百反）地教導他安住于善法，以及安住于各種不同的善德。居家菩薩應當為一切眾生建立大悲心，堅定地安住於一切智，披上精進的大鎧甲，應當這樣想：『我應當度脫那些難以理解、邪惡、難以開悟的人，然後才證得無上正真之道。』我的心應當如此，不為那些直接相信、沒有諂媚、沒有虛偽傲慢、戒律完備、有德行的人披上大鎧甲。我因為聽聞佛法而不懈怠修行，所以披上這鎧甲。愿我常常精進，使那些愚癡黑暗的人看到我而歡喜。菩薩所居住的地方應當仔細審視，不要讓那裡發生意外的橫禍。假設有一個人意外地墮入惡道，那麼這位菩薩對於如來（Tathagata，佛的稱號）、無所著（無執著）、等正覺（Samyak-sambuddha，完全覺悟）來說，就有了很大的過失。因此，居家菩薩在家修行時，應當常常披上這精進的鎧甲，發願說：『我應當使我所在的郡國人民沒有墮入惡道的人。』譬如郡國縣邑有良醫，假設有一個人意外死亡，那麼這位醫生對於眾人來說是有過失的。菩薩也是如此，在所在的郡國縣邑居住，如果不念及救護眾人，如果讓一個人墮入惡道，那麼這位菩薩對於如來、無所著、等正覺來說，也是有罪過的。 『穢居品』第四 『再者，長者！居家菩薩應當分別知道在家生活的污穢之處。應當這樣想：『為什麼稱為居家？因為斷絕一切善的根本，所以稱為居家。』
【English Translation】 English version For those of little wisdom, teach them extensive knowledge; for the poor, teach them great generosity; for the unprincipled, teach them to uphold precepts; for the wrathful, teach them patience; for the lazy, teach them diligence; for the indulgent, teach them to guard their minds; for those with wrong views, teach them to abide in right views; for the sick and weak, provide medicine; for the unprotected, provide protection; for the refuge-less, be their refuge; for the helpless, be their help and joy. Guide people to act according to their circumstances, and provide them with protection. Suppose one person falls into a bad path, the lay Bodhisattva should repeatedly (once, twice, three times, even a hundred times) teach them to abide in good dharma, and to abide in various good virtues. The lay Bodhisattva should establish great compassion for all beings, firmly abide in all-knowing wisdom, put on the great armor of diligence, and should think: 'I should liberate those who are difficult to understand, evil, and difficult to awaken, and then attain the unsurpassed, true and right path.' My mind should be like this, not putting on the great armor for those who directly believe, are not flattering, have no false arrogance, are complete in precepts, and are virtuous. I put on this armor because I listen to the Dharma and do not slack in practice. May I always be diligent, so that those in ignorance and darkness may see me and rejoice.' The place where the Bodhisattva resides should be carefully examined, and no unexpected disasters should be allowed to happen there. Suppose one person unexpectedly falls into a bad path, then that Bodhisattva has a great fault in the eyes of the Tathagata (Buddha's title), the Unattached, and the Samyak-sambuddha (Fully Enlightened One). Therefore, when a lay Bodhisattva practices at home, they should always put on this armor of diligence, and vow: 'I should ensure that no one in the county or country where I live falls into a bad path.' For example, if there is a good doctor in a county or town, and if one person dies unexpectedly, then that doctor is at fault in the eyes of the people. The Bodhisattva is also like this, residing in the county or town, if they do not think of saving and protecting the people, and if they allow one person to fall into a bad path, then that Bodhisattva is also at fault in the eyes of the Tathagata, the Unattached, and the Samyak-sambuddha. Chapter Four: 'The Impure Dwelling' 'Furthermore, Elder! The lay Bodhisattva should separately know the impurities of living at home. They should think: 'Why is it called living at home? Because it cuts off the roots of all good, that is why it is called living at home.'
家；不護尊品、諸功德，是名居家；居諸不善塵垢、居諸不善之想、居諸不善之行，常與不調良，無寂、無法，令無一心，剛強惡人共會，是名居家；從是當爲弊魔所得便，是名居家；居淫、怒、癡，居諸塵勞、勤苦之法、世俗雜事，常不得令善本具足，是名居家；住止此中，所不當為而輕作之，慢不恭敬父母、尊長、眾祐、沙門、梵志、道士，是名居家；樂於愛慾，不懷憂苦、愁泣、諸不可意，名居家；懷來牢獄、瞋諍、無和、變訟、罵詈，是名居家；不能積善、壞諸德本，所不當作者而妄為之，諸佛正士弟子所不嘆也，是名居家；用住此中令人墮惡道，用住此中令人歸淫、怒、癡之恐懼，是名居家；不得護戒品、為舍定品、不得行慧品、不懷來解品、不起度知見品，是名居家；住此中者，著父母、兄弟、妻子、親里、知識、交友、眷屬、朋黨恩愛之憂，不知厭足，如眾流歸海，是故名居家。從是污染貪餮起思想無志，居家多有貪想、諸惡愁憂無有絕極、居家恩愛會如美食雜毒、居家從本苦怨像如知識、居家多妨廢賢聖之正教、居家常有斗訟。用眾事因緣故，居家多貪求豪慕貴、常為善惡事。居家為無常、不可久，為敗壞法；居家為勤苦，常有所求、貪諸所有；居家為常有噁心，現刀仗如怨家；居家為無我所受，故
【現代漢語翻譯】 現代漢語譯本：'家'，不守護尊貴的品德和各種功德，這稱為居家。居住在各種不善的塵垢中，居住在各種不善的想法中，居住在各種不善的行為中，常常與不調和的品性相伴，沒有寂靜，沒有法度，使心不能專注，與剛強兇惡的人為伍，這稱為居家。因此，容易被惡魔所乘，這稱為居家。居住在淫慾、憤怒、愚癡之中，居住在各種塵世的勞苦、勤苦的法則和世俗的雜事中，常常不能使善的根本具足，這稱為居家。安住於此，不應該做的事情卻輕易去做，怠慢不恭敬父母、長輩、受人尊敬的人、沙門（出家修道者）、梵志（婆羅門教修行者）、道士，這稱為居家。樂於愛慾，不懷有憂愁、痛苦、哭泣和各種不如意，這稱為居家。懷有牢獄之災、爭吵、不和、辯論、謾罵，這稱為居家。不能積累善行，破壞各種功德的根本，不應該做的事情卻妄為，這是諸佛正士弟子所不讚嘆的，這稱為居家。因為安住於此，使人墮入惡道，因為安住於此，使人歸於淫慾、憤怒、愚癡的恐懼，這稱為居家。不能守護戒律的品德，捨棄禪定的品德，不能修行智慧的品德，不懷有解脫的品德，不生起度脫知見的品德，這稱為居家。安住於此的人，執著于父母、兄弟、妻子、親戚、朋友、知己、眷屬、朋黨的恩愛之憂，不知滿足，如同眾多的河流歸向大海，所以稱為居家。因此，污染的貪婪和慾望會產生沒有志向的思想，居家多有貪婪的想法，各種惡劣的憂愁沒有止境，居家的恩愛相會如同美食中摻雜毒藥，居家從根本上來說是苦難和怨恨，就像是知識一樣，居家常常妨礙和廢棄賢聖的正教，居家常常有爭鬥和訴訟。因為各種事情的因緣，居家多貪求豪奢和羨慕富貴，常常爲了善惡的事情而奔波。居家是無常的，不能長久，是敗壞的法則；居家是勤勞辛苦的，常常有所求，貪圖各種所有；居家常常有噁心，呈現出刀劍相向的怨恨；居家是沒有我所受的，所以。 English version: 'Home' means not protecting noble virtues and various merits, this is called living at home. Dwelling in various unwholesome defilements, dwelling in various unwholesome thoughts, dwelling in various unwholesome actions, often accompanied by unharmonious qualities, without tranquility, without Dharma, making the mind unable to concentrate, associating with the stubborn and wicked, this is called living at home. Therefore, it is easy to be taken advantage of by evil demons, this is called living at home. Dwelling in lust, anger, and ignorance, dwelling in various worldly toils, the laws of diligence and hardship, and worldly miscellaneous affairs, often unable to make the roots of goodness complete, this is called living at home. Abiding in this, doing things that should not be done lightly, being negligent and disrespectful to parents, elders, respected people, Shramanas (ascetics), Brahmins (Brahmanical practitioners), and Taoists, this is called living at home. Being fond of love and desire, not harboring worries, suffering, weeping, and various unpleasant things, this is called living at home. Harboring imprisonment, quarrels, discord, debates, and scolding, this is called living at home. Unable to accumulate good deeds, destroying the roots of various merits, doing things that should not be done, which are not praised by the disciples of Buddhas and righteous people, this is called living at home. Because of abiding in this, it causes people to fall into evil paths, because of abiding in this, it causes people to return to the fear of lust, anger, and ignorance, this is called living at home. Unable to protect the virtues of precepts, abandoning the virtues of meditation, unable to practice the virtues of wisdom, not harboring the virtues of liberation, not arising the virtues of liberating knowledge and vision, this is called living at home. Those who abide in this are attached to the worries of love for parents, siblings, wives, relatives, friends, acquaintances, dependents, and cliques, not knowing satisfaction, like many rivers flowing into the sea, therefore it is called living at home. Therefore, the defiled greed and desire will produce thoughts without ambition, living at home has many greedy thoughts, various evil worries have no end, the love and affection of living at home is like delicious food mixed with poison, living at home is fundamentally suffering and resentment, like knowledge, living at home often hinders and abandons the righteous teachings of the wise and saints, living at home often has struggles and lawsuits. Because of various causes and conditions, living at home is greedy for luxury and envious of wealth, often running around for good and evil things. Living at home is impermanent, cannot last long, is the law of decay; living at home is diligent and laborious, often seeking something, greedy for all possessions; living at home often has evil intentions, presenting swords and spears like enemies; living at home is without self-possession, therefore.
【English Translation】 'Home'; not protecting noble qualities, all merits, this is called living at home; dwelling in all unwholesome defilements, dwelling in all unwholesome thoughts, dwelling in all unwholesome actions, often being with the untamed, without tranquility, without Dharma, causing the mind to be not one, associating with the stubborn and wicked, this is called living at home; from this, one is easily taken advantage of by the evil demon, this is called living at home; dwelling in lust, anger, and ignorance, dwelling in all worldly toils, the laws of diligence and hardship, worldly miscellaneous affairs, often not being able to make the roots of goodness complete, this is called living at home; abiding in this, doing what should not be done lightly, being negligent and disrespectful to parents, elders, the respected, Shramanas (ascetics), Brahmins (Brahmanical practitioners), and Taoists, this is called living at home; delighting in love and desire, not harboring worries, suffering, weeping, and all unpleasant things, this is called living at home; harboring imprisonment, quarrels, discord, disputes, and scolding, this is called living at home; unable to accumulate good deeds, destroying the roots of all merits, doing what should not be done, which is not praised by the disciples of Buddhas and righteous people, this is called living at home; because of abiding in this, it causes people to fall into evil paths, because of abiding in this, it causes people to return to the fear of lust, anger, and ignorance, this is called living at home; unable to protect the virtues of precepts, abandoning the virtues of meditation, unable to practice the virtues of wisdom, not harboring the virtues of liberation, not arising the virtues of liberating knowledge and vision, this is called living at home; those who abide in this are attached to the worries of love for parents, siblings, wives, relatives, acquaintances, friends, dependents, and cliques, not knowing satisfaction, like many streams flowing into the sea, therefore it is called living at home. From this, defiled greed and desire arise, thoughts without ambition, living at home has many greedy thoughts, all evil worries have no end, the love and affection of living at home is like delicious food mixed with poison, living at home is fundamentally suffering and resentment, like knowledge, living at home often hinders and abandons the righteous teachings of the wise and saints, living at home often has struggles and lawsuits. Because of various causes and conditions, living at home is greedy for luxury and envious of wealth, often running around for good and evil things. Living at home is impermanent, cannot last long, is the law of decay; living at home is diligent and laborious, often seeking something, greedy for all possessions; living at home often has evil intentions, presenting swords and spears like enemies; living at home is without self-possession, therefore.
令展轉；居家為不凈潔，自現清白；居家如畫彩色，為但現好，疾就磨滅；居家如幻所化，無有我而好往來聚會；居家譬如須曼華，適起隨壞，多所求故；居家為如朝露，日出則墮，但有死憂；居家為如父母，樂少憂多；居家為如羅網，常憂色、聲、香、味、細滑法；居家如鐵觜鳥，但憂不善之想；居家為如毒蛇，憂說諸事；居家如火燒身，用意亂故；居家常畏怨敵，謂五賊、冤家、惡子故；居家為少安隱、不得度脫，用無等故。』如是，長者！居家菩薩當別知在家為穢。
施品第五
「複次，長者！居家菩薩當佈施、持戒、忍辱、精進，多為諸善。當作是念言：『所施者為是我所，在家者為非我所；施與者為要，在家者為無要；施與者為後世安，在家者為後世苦；施與者為無畏備，在家者為憂守備；施與者無復護，在家者為警護；施與者為愛慾盡，在家者為愛慾增；施與者為無所受，在家者為有所受；施與者無復恐懼，在家者為有恐懼；施與者為成佛道，在家者為益魔官屬；施與者為無盡，在家者為非常；施與者為守樂，在家者為守苦；施與者為斷欲塵，在家者為增欲塵；施與者為大富，在家者為大貧；施與者為上士行，在家者為下士行；意無所念、無所受，施與者諸佛所稱譽，在家者為強項人所嗟嘆
【現代漢語翻譯】 現代漢語譯本 『令其輾轉流離；居家生活如同不潔凈之物，卻自詡清白；居家生活如同彩繪圖畫，外表美好，卻迅速消磨；居家生活如同幻術所化，本無『我』卻熱衷於往來聚會；居家生活譬如須曼花（一種花名），剛盛開就凋謝，因為貪求太多；居家生活如同朝露，太陽一出就消散，只有死亡的憂慮；居家生活如同父母，快樂少而憂愁多；居家生活如同羅網，常常憂慮色、聲、香、味、觸五種慾望；居家生活如同鐵嘴鳥，只憂慮不善的念頭；居家生活如同毒蛇，憂慮談論各種事情；居家生活如同火燒身，因為心意散亂；居家生活常常畏懼怨敵，即五賊（眼、耳、鼻、舌、身）、冤家、惡子；居家生活少有安穩，不能解脫，因為執著太多。』長者，就是這樣！居家菩薩應當清楚地認識到居家生活是污穢的。
施品第五
『再者，長者！居家菩薩應當佈施、持戒、忍辱、精進，多行善事。應當這樣想：『所佈施的才是屬於我的，居家生活不是屬於我的；佈施才是重要的，居家生活是不重要的；佈施是爲了來世安樂，居家生活是爲了來世受苦；佈施是爲了無所畏懼的準備，居家生活是爲了憂慮守護；佈施是無需再守護的，居家生活是需要警惕守護的；佈施是爲了愛慾的斷盡，居家生活是爲了愛慾的增長；佈施是爲了無所執受，居家生活是爲了有所執受；佈施是爲了沒有恐懼，居家生活是爲了有恐懼；佈施是爲了成就佛道，居家生活是爲了增長魔的眷屬；佈施是無盡的，居家生活是無常的；佈施是爲了守護快樂，居家生活是爲了守護痛苦；佈施是爲了斷除慾望的塵垢，居家生活是爲了增長慾望的塵垢；佈施是爲了大富，居家生活是爲了大貧；佈施是上等人的行為，居家生活是下等人的行為；心無所念、無所執受，佈施是諸佛所稱讚的，居家生活是被剛強之人所嘆息的。』
【English Translation】 English version 'Causing them to wander; living at home is like being unclean, yet they appear pure; living at home is like a painted picture, appearing beautiful but quickly fading; living at home is like an illusion, without a 'self' yet enjoying gatherings; living at home is like a suman flower (a type of flower), blooming briefly and then withering, due to excessive desires; living at home is like morning dew, falling when the sun rises, with only the worry of death; living at home is like parents, with little joy and much sorrow; living at home is like a net, constantly worrying about form, sound, smell, taste, and touch; living at home is like an iron-beaked bird, only worrying about unwholesome thoughts; living at home is like a poisonous snake, worrying about discussing various matters; living at home is like being burned by fire, due to a scattered mind; living at home is always fearing enemies, namely the five thieves (eyes, ears, nose, tongue, body), enemies, and wicked children; living at home is with little peace and no liberation, due to excessive attachments.' Thus, elder! A bodhisattva living at home should clearly understand that living at home is impure.
Chapter Five on Giving
'Furthermore, elder! A bodhisattva living at home should practice giving, uphold precepts, practice patience, practice diligence, and do many good deeds. They should think thus: 'What is given is what belongs to me, living at home does not belong to me; giving is important, living at home is not important; giving is for future happiness, living at home is for future suffering; giving is for fearless preparation, living at home is for worrying about protection; giving is without the need for protection, living at home is in need of vigilant protection; giving is for the exhaustion of desires, living at home is for the increase of desires; giving is for non-attachment, living at home is for attachment; giving is without fear, living at home is with fear; giving is for the attainment of Buddhahood, living at home is for increasing the retinue of Mara; giving is endless, living at home is impermanent; giving is for guarding happiness, living at home is for guarding suffering; giving is for cutting off the dust of desires, living at home is for increasing the dust of desires; giving is for great wealth, living at home is for great poverty; giving is the practice of the superior, living at home is the practice of the inferior; with no thoughts and no attachments, giving is praised by all Buddhas, living at home is lamented by the stubborn.'
。』如是，長者！居家菩薩所施與如此為要行。
「若見乞者當起三念。何等為三？一者、以善知識想待，二者、令得佛道想，三者、令後世大富想，是為三。復有三念。何等為三？一者、除慳貪、嫉妒想，二者、所有念佈施想，三者、不捨一切智想，是為三。復有三念。何等為三？一者、所作安詳為如來想，二者、降伏魔想，三者、不望報想，是為三。復有三念：一者、見貧乞窮匱者為開道化授想；二者、行四恩，不捨恩想；三者、終始無有邊幅，受生死想；是為三。復有三念：一者、離淫妷想，二者、離瞋恚想，三者、無愚癡想，是為三念。所以者何？長者！居家菩薩見乞匈者，淫、怒、癡即為薄。云何為薄？慈心佈施，無所愛惜，淫即為薄；若於乞人無恚恨意，瞋怒即為薄；若佈施愿為一切智，愚癡即為薄。
「複次，長者！居家菩薩見乞匈者六度無極即為具足。云何具足？若佈施與人，不念受者、有所取，是為佈施度無極；心不憂佛道，是為持戒度無極；見乞匈者不恚怒、無害意，是為忍辱度無極；心不念：『若施人食，然自饑乏。』強割情與不違施心，是為精進度無極；若施乞者每無厭足，歡喜不悔，心意喜悅，是為一心度無極；施於一切法，無所著、亦不想報，是為智慧度無極。
「
【現代漢語翻譯】 現代漢語譯本：『是的，長者！居家菩薩的佈施行為應當如此。』
『如果見到乞討者，應當生起三種念頭。是哪三種呢？第一，以善知識（kalyāṇa-mitra）想對待他們；第二，希望他們能證得佛道；第三，希望他們來世能大富大貴。這是三種念頭。還有三種念頭。是哪三種呢？第一，去除慳貪和嫉妒的想法；第二，心中想著佈施；第三，不捨棄對一切智慧的追求。這是三種念頭。還有三種念頭。是哪三種呢？第一，所作所為都安詳如同如來（Tathāgata）；第二，降伏魔障；第三，不期望回報。這是三種念頭。還有三種念頭：第一，見到貧窮困苦的乞討者，就想著為他們開闢道路，教化他們；第二，實踐四恩（父母恩、眾生恩、國土恩、三寶恩），不忘恩情；第三，始終不執著于生死輪迴。這是三種念頭。還有三種念頭：第一，遠離淫慾的想法；第二，遠離嗔恚的想法；第三，沒有愚癡的想法。這是三種念頭。為什麼呢？長者！居家菩薩見到乞討者，淫慾、嗔怒、愚癡就會變得淡薄。如何變得淡薄呢？以慈悲心佈施，沒有絲毫吝惜，淫慾就變得淡薄；如果對乞討者沒有嗔恨之意，嗔怒就變得淡薄；如果佈施時發願爲了證得一切智慧，愚癡就變得淡薄。
『再者，長者！居家菩薩見到乞討者，就圓滿了六度波羅蜜（ṣaṭ pāramitā）。如何圓滿呢？如果佈施給他人，不執著于接受者，也不執著于所施之物，這就是佈施波羅蜜；心中不為佛道憂慮，這就是持戒波羅蜜；見到乞討者不嗔怒，沒有傷害之意，這就是忍辱波羅蜜；心中不念：『如果把食物施捨給別人，自己就會飢餓。』強忍著自己的情感，不違背佈施的心意，這就是精進波羅蜜；如果佈施給乞討者，總是沒有厭倦，歡喜而不後悔，心意喜悅，這就是禪定波羅蜜；將一切法佈施出去，不執著，也不求回報，這就是智慧波羅蜜。』
【English Translation】 English version: 'So it is, O householder! This is how a bodhisattva in lay life should practice giving.'
'If you see a beggar, you should generate three thoughts. What are the three? First, treat them with the thought of a good teacher (kalyāṇa-mitra); second, wish that they may attain Buddhahood; third, wish that they may be very wealthy in the next life. These are the three thoughts. There are also three more thoughts. What are the three? First, eliminate the thought of stinginess and jealousy; second, have the thought of giving; third, do not abandon the thought of all-knowing wisdom. These are the three thoughts. There are also three more thoughts. What are the three? First, act peacefully like the Tathāgata; second, subdue the demons; third, do not expect any reward. These are the three thoughts. There are also three more thoughts: first, when seeing a poor and needy beggar, think of opening a path for them and teaching them; second, practice the four kinds of gratitude (gratitude to parents, gratitude to all beings, gratitude to the country, gratitude to the Three Jewels), and do not forget kindness; third, do not be attached to the cycle of birth and death. These are the three thoughts. There are also three more thoughts: first, be free from lustful thoughts; second, be free from angry thoughts; third, be free from ignorant thoughts. These are the three thoughts. Why is that? O householder! When a bodhisattva in lay life sees a beggar, lust, anger, and ignorance become weak. How do they become weak? Giving with a compassionate heart, without any reluctance, makes lust weak; if there is no hatred towards the beggar, anger becomes weak; if giving is done with the wish to attain all-knowing wisdom, ignorance becomes weak.'
'Furthermore, O householder! When a bodhisattva in lay life sees a beggar, the six perfections (ṣaṭ pāramitā) are fulfilled. How are they fulfilled? If one gives to others, without being attached to the receiver or what is given, this is the perfection of giving; if one does not worry about the path to Buddhahood, this is the perfection of morality; if one does not get angry when seeing a beggar, and has no intention to harm, this is the perfection of patience; if one does not think, 『If I give food to others, I will be hungry,』 and suppresses one's own feelings without going against the intention to give, this is the perfection of diligence; if one gives to beggars without ever being tired, with joy and without regret, and with a happy mind, this is the perfection of concentration; if one gives all dharmas without attachment and without seeking reward, this is the perfection of wisdom.'
複次，長者！居家菩薩當遠離世八法，不慕世之財利及妻子、舍宅、奴婢、珍寶、諸利，意無所著，亦無歡喜、亦無愁憂，一切所有無所貪慕。當行法念，當作是觀：『父母、妻子、舍宅、奴婢、下使，從是欲者令我起苦樂因緣想，此非我類不為用，愿常精進。用是等故，令益諸惡事，今現在世共會快樂之等，後世則為苦黨。我當疾求其輩類——謂佈施、持戒、智慧、精進——無有放逸，懷來佛道，具足善本。此為是我之等類也，我所求索但求是愿耳，寧失身命，不為妻子男女犯眾惡也。』
「長者！居家菩薩在家修道，見婦當有三念。何等為三？一者、非常想，二者、無所有想，三者、無所受想，是為三。復有三念。何等為三？一者、今諸歡樂之友非後世友；二者、常精進，奉行出入守意，是為等友；三者、此為安隱等，不為苦輩；是為三。復有三念。何等為三？一者、不凈潔想，二者、瑕穢想，三者、臭惡想，是為三。復有三。何等為三？一者、羅剎想，二者、反足卻行安鬼神想，三者、但有色想，是為三。復有三。何等為三？一者、難飽足想，二者、墮落想，三者、無反覆、無止足想，是為三。復有三。何等為三？一者、惡知識想，二者、貪著想，三者、妨廢梵行、清凈想，是為三。復有三。何等為三？
【現代漢語翻譯】 現代漢語譯本：再者，長者！居家菩薩應當遠離世俗的八種法，不貪圖世間的財富利益以及妻子、房屋、奴婢、珍寶、各種利益，內心不執著，也沒有歡喜或憂愁，對於一切所有都不貪戀羨慕。應當修習佛法正念，應當這樣觀想：『父母、妻子、房屋、奴婢、下人，這些都是慾望的來源，會讓我產生苦樂的因緣想法，這些不是我的同類，對我沒有用處，我願常常精進。因為這些，會增加各種惡事，今生在一起享受快樂，來世則成為痛苦的同伴。我應當迅速尋求我的同類——即佈施（dana）、持戒（sila）、智慧（prajna）、精進（virya）——不放逸，懷抱佛道，具足善的根本。這些才是我的同類，我所追求的只是這個願望，寧可失去生命，也不為妻子兒女犯下各種惡行。』 長者！居家菩薩在家修行，見到婦女應當有三種念頭。是哪三種呢？第一，無常想；第二，無所有想；第三，無所受想，這是三種。還有三種念頭。是哪三種呢？第一，現在一起歡樂的朋友不是來世的朋友；第二，常常精進，奉行出入守護心意，這才是同等的朋友；第三，這些是安穩的同伴，不是痛苦的同伴，這是三種。還有三種念頭。是哪三種呢？第一，不潔凈想；第二，有瑕疵污穢想；第三，臭穢噁心想，這是三種。還有三種。是哪三種呢？第一，羅剎（raksasa，食人鬼）想；第二，反腳倒行不安的鬼神想；第三，只是有色相的想，這是三種。還有三種。是哪三種呢？第一，難以滿足想；第二，墮落想；第三，沒有反覆、沒有止境滿足的想，這是三種。還有三種。是哪三種呢？第一，惡知識想；第二，貪著想；第三，妨礙梵行（brahmacarya，清凈修行）、清凈的想，這是三種。還有三種。是哪三種呢？
【English Translation】 English version: Furthermore, O elder! A lay bodhisattva should stay away from the eight worldly dharmas, not craving worldly wealth and benefits, as well as wives, houses, servants, treasures, and various gains. Their minds should not be attached, nor should they have joy or sorrow. They should not be greedy or envious of anything. They should practice mindfulness of the Dharma and contemplate thus: 『Parents, wives, houses, servants, and subordinates, these are the sources of desire that cause me to have thoughts of the causes of suffering and happiness. These are not my kind, they are of no use to me. I wish to always be diligent. Because of these, various evil deeds will increase. In this life, we enjoy happiness together, but in the next life, we will become companions in suffering. I should quickly seek my own kind—namely, giving (dana), morality (sila), wisdom (prajna), and diligence (virya)—without negligence, embracing the path of the Buddha, and possessing the roots of goodness. These are my kind, and what I seek is only this wish. I would rather lose my life than commit various evil deeds for the sake of my wife and children.』 O elder! When a lay bodhisattva practices at home, upon seeing a woman, they should have three thoughts. What are the three? First, the thought of impermanence; second, the thought of non-possession; third, the thought of non-reception. These are the three. There are also three thoughts. What are the three? First, friends who are joyful now are not friends in the next life; second, to always be diligent, to practice guarding one's mind in comings and goings, these are equal friends; third, these are companions of peace, not companions of suffering. These are the three. There are also three thoughts. What are the three? First, the thought of impurity; second, the thought of flaws and defilement; third, the thought of foul odor. These are the three. There are also three. What are the three? First, the thought of a raksasa (flesh-eating demon); second, the thought of a restless ghost that walks backward; third, the thought that there is only form. These are the three. There are also three. What are the three? First, the thought of being difficult to satisfy; second, the thought of falling; third, the thought of no turning back, no limit to satisfaction. These are the three. There are also three. What are the three? First, the thought of evil companions; second, the thought of attachment; third, the thought of hindering pure conduct (brahmacarya) and purity. These are the three. There are also three. What are the three?
一者、墮人于地獄想，二者、墮人畜生想，三者、令生餓鬼想，是為三。復有三。何等為三？一者、恐懼想，二者、有有想，三者、受取想，是為三。復有三。何等為三？一者、無我想，二者、無受想，三者、遠離亂想，是為三。
「複次，長者！居家菩薩所念當作是想，觀其妻婦不當貪愛，于子若有重愛之心不重餘人。當以三事自呵諫其意。何等為三？一者、佛道為等意，無偏邪意；二者、佛道等行，無偏邪行；三者、佛道以一法行，無若干行。當以是三事自諫意。若見於子，計如仇怨，不為善知識。所以者何？用是故，令我離於佛種善知識益。當以好心念于如來，持諸所有愛子事用，起慈哀於一切人，以自愛身之德用哀愛一切。當作是念言：『一切是我子，我亦為一切作子。於是無有家室親里，往來周旋所生處反更為怨家。愿令我所行所作無有善知識、亦無惡知識。所以者何？若有善知識，增益愛慾之想；若有惡知識，一切無復愛慾。我常欲自調其心令無所著，常行一切法，入一切行。作邪行者墮邪事、為正行者得正事。以是故，愿我莫有邪行，於一切作等心行，我所學愿愿入一切智。』
「如是，長者！居家菩薩不著諸所有，亦無所受、亦無所貪，亦不染愛慾、亦不起、亦不令無所起。居家菩薩若
【現代漢語翻譯】 現代漢語譯本 第一種，是墮入地獄的想法；第二種，是墮入畜生的想法；第三種，是產生餓鬼的想法，這三種想法是第一組。還有三種。是哪三種呢？第一種，是恐懼的想法；第二種，是執著于存在的想法；第三種，是接受和獲取的想法，這三種想法是第二組。還有三種。是哪三種呢？第一種，是無我的想法；第二種，是無感受的想法；第三種，是遠離混亂想法的想法，這三種想法是第三組。
『再者，長者！居家菩薩應當這樣想：觀察自己的妻子，不應當貪戀愛慾；對於子女，如果有深厚的愛意，也不要超過對其他人的愛。應當用三件事來告誡自己的心意。哪三件事呢？第一，佛道是平等的，沒有偏私邪念；第二，佛道的修行是平等的，沒有偏私邪行；第三，佛道以一種法門修行，而不是多種法門。應當用這三件事來告誡自己的心意。如果看到自己的孩子，就認為他們像仇人一樣，這不是善知識。為什麼呢？因為這樣會讓我遠離佛種的善知識的利益。應當以美好的心念對待如來，把所有愛護子女的事情，用來對一切人產生慈悲憐憫，用愛護自己的德行來愛護一切。應當這樣想：『一切眾生都是我的孩子，我也為一切眾生做孩子。這樣就沒有家庭親屬，往來周旋的地方反而會變成怨家。愿我所行所作，既沒有善知識，也沒有惡知識。為什麼呢？如果有善知識，就會增加愛慾的想法；如果有惡知識，就會完全沒有愛慾。我常常想要調伏自己的心，讓它沒有任何執著，常常修行一切法，進入一切修行。做邪惡行為的人會墮入邪惡的境地，做正當行爲的人會得到正當的結果。因此，愿我沒有邪惡的行為，對一切眾生都以平等的心對待，我所學習的願望是進入一切智慧。』
『像這樣，長者！居家菩薩不執著于任何事物，也沒有接受，也沒有貪婪，也不被愛慾所污染，也不生起愛慾，也不讓愛慾不生起。居家菩薩如果
【English Translation】 English version The first is the thought of falling into hell; the second is the thought of falling into the animal realm; the third is the thought of becoming a hungry ghost. These are the three. There are also three more. What are these three? The first is the thought of fear; the second is the thought of clinging to existence; the third is the thought of receiving and grasping. These are the three. There are also three more. What are these three? The first is the thought of no-self; the second is the thought of no-feeling; the third is the thought of being free from confused thoughts. These are the three.
'Furthermore, elder! A lay bodhisattva should think like this: observing his wife, he should not be greedy for love; regarding his children, if he has deep love, it should not exceed his love for others. He should use three things to admonish his own mind. What are these three? First, the Buddha's path is equal, without bias or evil thoughts; second, the practice of the Buddha's path is equal, without bias or evil actions; third, the Buddha's path is practiced with one dharma, not many dharmas. He should use these three things to admonish his own mind. If he sees his children and considers them like enemies, this is not a good teacher. Why? Because this will cause me to be separated from the benefits of the good teachers of the Buddha's seed. He should treat the Tathagata with a good heart, and use all the things he uses to love his children to generate compassion for all people, and use the virtue of loving himself to love all. He should think like this: 'All beings are my children, and I am also a child for all beings. In this way, there are no family relatives, and the places where we come and go will instead become enemies. May my actions and deeds have neither good teachers nor bad teachers. Why? If there are good teachers, they will increase the thought of love and desire; if there are bad teachers, there will be no love and desire at all. I always want to tame my own mind, so that it has no attachments, and always practice all dharmas, entering into all practices. Those who do evil deeds will fall into evil states, and those who do righteous deeds will obtain righteous results. Therefore, may I have no evil deeds, and treat all beings with an equal mind. May my learning enter into all wisdom.'
'Thus, elder! A lay bodhisattva does not cling to anything, nor does he receive, nor is he greedy, nor is he defiled by love and desire, nor does he generate love and desire, nor does he prevent love and desire from arising. If a lay bodhisattva
見乞匈者來，所施乞者當云何？心當作是念言：『我持是物佈施，會當得律行、除淫妷、生死憂、入正；我所持物佈施，死時為善死；我用諸所佈施故，臨壽終時歡喜，無悔恨心。』若復心念不能作惠施，見乞者當起四念。何等四？一者、意為羸劣其功德少；二者、是我之罪，於是大乘心不得自在興立佈施；三者、適發意行所見用任我故，當忍辱施與於人；四者、愿令我所作具足是愿及一切人當曉喻乞者。
「長者！居家菩薩若離世尊教——無有佛起、亦無有說法者、亦不見賢聖僧——便當遍念十方一切佛。是諸佛本行菩薩道時皆行精進，然後得佛，具足一切佛法。念是一切佛已，當勸助如是，晝夜各三。凈其身、口、意已，行等慈，念諸善本，遠諸所有，當有慚愧，以諸功德本自莊飾。其心清凈令人歡喜，信意樂於佛道無有亂，所作安諦恭敬，斷諸貢高、憍慢。當諷誦三品法經，棄一切諸惡行、悔過，以八十事一心勸助諸福，具足相好。當轉諸佛法輪、勸助諸佛轉法輪，以無量行自受其國，壽不可計。
「長者！居家菩薩當行八關齋。持是齋戒功德，梵行清凈沙門，行菩薩善本。與諸戒具道沙門、梵志相隨，恭敬奉事，不得見惡，索其長短。若見犯戒比丘，當敬事袈裟：『此為是世尊、如來、無所著、
【現代漢語翻譯】 現代漢語譯本：當看到乞討者來時，施捨的人應當如何做呢？心中應當這樣想：『我用此物佈施，將來會得到戒律的修行、去除淫慾、生死憂愁，進入正道；我所施捨的物品，在臨終時會帶來善終；我因為這些佈施，在臨終時會感到歡喜，沒有悔恨之心。』如果心中無法生起佈施的念頭，看到乞討者應當生起四種念頭。是哪四種呢？第一，認為自己軟弱無力，功德淺薄；第二，這是我的罪過，因此大乘之心無法自在地興起佈施；第三，既然已經發心修行，所見之物任我使用，應當忍辱施捨給他人；第四，愿我所做能圓滿這個願望，並且讓所有人都明白乞討者的意義。 『長者！居家菩薩如果遠離世尊的教導——沒有佛陀出現、也沒有說法的人、也見不到賢聖僧——就應當普遍憶念十方一切佛。這些佛陀在過去修行菩薩道時都精進修行，然後才成佛，具足一切佛法。憶念這些佛陀之後，應當這樣勸勉自己，早晚各三次。凈化自己的身、口、意之後，行平等慈悲，憶念各種善的根本，遠離一切執著，應當有慚愧心，用各種功德來莊嚴自己。內心清凈使人歡喜，對佛道有堅定的信心，不迷亂，所作所為安穩恭敬，斷除一切貢高、驕慢。應當誦讀三品法經，捨棄一切惡行，懺悔過錯，用八十種方法一心勸勉自己修福，具足相好。應當轉動諸佛的法輪，勸勉諸佛轉法輪，用無量的修行來治理自己的國土，壽命不可計數。 『長者！居家菩薩應當奉行八關齋戒。持守這種齋戒的功德，如同梵行清凈的沙門，修行菩薩的善根。與持戒具道的沙門、梵志相隨，恭敬奉事，不應看到他們的過失，去探究他們的長短。如果看到犯戒的比丘，應當尊敬他們的袈裟：『這代表世尊、如來、無所著、』
【English Translation】 English version: When seeing a beggar approach, how should the giver act? One should think thus in their mind: 『By giving this item in charity, I will eventually attain the practice of discipline, eliminate lust, the worries of birth and death, and enter the right path; the items I give in charity will bring a good death at the time of passing; because of these acts of charity, I will feel joy at the end of my life, without any regrets.』 If the mind cannot generate the thought of giving, one should generate four thoughts upon seeing a beggar. What are these four? First, to consider oneself weak and lacking in merit; second, that it is my fault that the Mahayana mind cannot freely arise to give charity; third, since I have already resolved to practice, and the things I see are mine to use, I should patiently give to others; fourth, may what I do fulfill this wish, and may everyone understand the meaning of a beggar. 『Elder! If a lay Bodhisattva is separated from the teachings of the World Honored One—if there is no Buddha arising, no one teaching the Dharma, and no sight of the Sangha of the worthy and holy—then one should universally contemplate all the Buddhas of the ten directions. These Buddhas all practiced diligently when they were on the Bodhisattva path, and then attained Buddhahood, possessing all the Buddha Dharmas. After contemplating these Buddhas, one should encourage oneself in this way, three times each day and night. After purifying one's body, speech, and mind, practice equal compassion, contemplate the roots of all good, stay away from all attachments, and have a sense of shame, using all merits to adorn oneself. A pure heart brings joy to others, have firm faith in the Buddha path without confusion, act with stability and respect, and cut off all arrogance and pride. One should recite the three categories of Dharma scriptures, abandon all evil deeds, repent for mistakes, and with eighty methods, wholeheartedly encourage oneself to cultivate blessings, possessing all the auspicious marks. One should turn the Dharma wheel of all Buddhas, encourage all Buddhas to turn the Dharma wheel, and govern one's own country with immeasurable practices, with a lifespan beyond measure.』 『Elder! A lay Bodhisattva should practice the Eight Precepts of Abstinence. The merit of upholding these precepts is like that of a pure-living Shramana, practicing the good roots of a Bodhisattva. One should follow and respectfully serve Shramanas and Brahmins who uphold the precepts and the path, and should not see their faults, nor investigate their strengths and weaknesses. If one sees a Bhikshu who has broken the precepts, one should respect their Kāsāya robe: 『This represents the World Honored One, the Tathagata, the Unattached One,』
等正覺袈裟，戒、三昧、智慧、解脫、見慧當爲袈裟。』作禮其袈裟已，離一切淫塵，是為諸賢聖神通之法。念是以後，益恭敬此比丘，當於是比丘起大哀：『是惡行，犯是戒行非善戒。是佛法寂定、調柔，有智入如來法門作沙門，不寂定、無調柔非賢者行，為常勤苦。』如來言：『無戒、不學者，不當輕易。』所以者何？非是其人過也，是淫塵之咎，用愛慾見不善本態。佛法有哀護，若能覺了是淫塵念空，便可得第一道意，可得作平等忍。所以者何？智慧能壞愛慾。
「世尊言：『人不可輕妄，平相不可限。』所以者何？欲平相人則為平相如來，如來所知非我所究，如是，于彼不當作惡心，取其長短也。
禮塔品第六
「複次，長者！居家菩薩入佛寺精舍，當住門外至心作禮，然後當入精舍。當作是念言：『是為空寺，無境界、無有想、有愿，為慈悲喜護居寺、為得平等所居。』自念言：『我何時當得如是居寺出塵垢之居？』在是居得十五日會說戒，當新當念起沙門意。無有菩薩在居家得最正覺者，皆出家入山、閑居巖處得佛道。所以者何？居家為垢居，出家者智者所稱譽及恒邊沙等諸佛。我當一日為祠祀、佈施一切所有，起意出家學道爾已，乃令我意歡喜耳。所以者何？無信人、無反覆人，盜
【現代漢語翻譯】 現代漢語譯本 『等正覺（無上正等正覺）的袈裟，戒（持戒）、三昧（禪定）、智慧、解脫、見慧（見解智慧）應當作為袈裟。』向袈裟行禮后，遠離一切淫慾塵垢，這就是諸賢聖神通的法則。念及此後，更加恭敬這位比丘，應當對這位比丘生起大悲心：『這是惡行，所犯的戒行不是善戒。佛法是寂靜、調柔的，有智慧的人進入如來法門成為沙門，不寂靜、不調柔不是賢者的行為，是常受苦惱。』如來說：『對於沒有持戒、沒有學習的人，不應當輕視。』為什麼呢？這不是那個人的過錯，是淫慾塵垢的罪過，因為愛慾的緣故而見到不善的本性。佛法有哀憫和護佑，如果能夠覺悟到淫慾的念頭是空性的，就可以得到第一道意（初果），可以得到平等忍（安忍）。為什麼呢？智慧能夠摧毀愛慾。 世尊說：『人不可以輕率地妄加評判，平庸的外相不可作為衡量標準。』為什麼呢？想要以平庸外相來評判他人的人，就如同以平庸外相來評判如來，如來所知不是我所能窮盡的，因此，對於他人不應當生起噁心，去評判他們的長處和短處。 禮塔品第六 『再次，長者！居家菩薩進入佛寺精舍，應當在門外至誠行禮，然後才進入精舍。應當這樣想：『這是空寂的寺院，沒有邊界、沒有念想、有願望，爲了慈悲喜捨而守護寺院，爲了得到平等安住的地方。』自己想：『我何時才能得到像這樣出離塵垢的寺院？』在這寺院中，每十五日會舉行說戒，應當重新發起沙門的心意。沒有菩薩在居家時得到無上正等正覺的，都是出家進入山林、在僻靜的巖洞中得到佛道的。為什麼呢？居家是污垢的居所，出家是智者所稱讚的，以及恒河沙數諸佛所稱讚的。我應當有一天爲了祭祀、佈施一切所有，發起出家學道的心意，這樣才能使我的心歡喜。為什麼呢？沒有信心的人、沒有反覆思量的人，是盜賊。'
【English Translation】 English version 'The robe of Samyak-sambodhi (Perfect Enlightenment), the precepts (śīla), samadhi (meditation), wisdom (prajñā), liberation (vimukti), and the wisdom of insight (vidyā) should be regarded as the robe.' After bowing to the robe, one should be free from all defilements of lust, this is the law of the supernatural powers of all the sages. After contemplating this, one should be even more respectful to this Bhikṣu (monk), and one should have great compassion for this Bhikṣu: 'This is an evil deed, the precepts he has violated are not good precepts. The Dharma of the Buddha is tranquil and gentle, a wise person enters the Dharma gate of the Tathāgata (Thus Come One) to become a Śramaṇa (ascetic), not being tranquil and gentle is not the conduct of a wise person, it is to constantly suffer.' The Tathāgata said: 'Those who do not observe the precepts and do not learn should not be looked down upon.' Why is that? It is not the fault of that person, it is the fault of the defilements of lust, because of desire, one sees the nature of evil. The Dharma of the Buddha has compassion and protection, if one can realize that the thought of lust is empty, then one can attain the first path (Sotāpanna), and one can attain equal forbearance (kṣānti). Why is that? Wisdom can destroy desire. The World Honored One said: 'One should not rashly judge people, the ordinary appearance should not be the standard.' Why is that? One who wants to judge others by their ordinary appearance is like judging the Tathāgata by their ordinary appearance, what the Tathāgata knows is not what I can fathom, therefore, one should not have evil thoughts towards others, and judge their strengths and weaknesses. Chapter Six on Paying Homage to Stupas 'Furthermore, Elder! When a Bodhisattva (enlightenment being) who is a householder enters a Buddhist temple or monastery, they should respectfully bow outside the gate, and then enter the monastery. They should think: 'This is an empty monastery, without boundaries, without thoughts, with aspirations, to protect the monastery with loving-kindness, compassion, joy, and equanimity, to obtain a place of equal dwelling.' They should think to themselves: 'When will I be able to obtain a monastery like this, a dwelling free from defilements?' In this monastery, every fifteen days, there will be a recitation of the precepts, one should renew the intention of becoming a Śramaṇa. There are no Bodhisattvas who have attained Perfect Enlightenment while being householders, they all leave home and enter the mountains, and attain the path of the Buddha in secluded caves. Why is that? Being a householder is a dwelling of defilement, leaving home is praised by the wise, and praised by the Buddhas as numerous as the sands of the Ganges. I should one day, for the sake of offering and giving away all that I have, generate the intention to leave home and learn the path, only then will my heart be joyful. Why is that? A person without faith, a person without reflection, is a thief.'
賊、屠魁、羅邪、吏民亦佈施，薄不足言。我以戒、智慧為上，慈心見、恭敬、不惜身命，用一切故，我亦當奉行如來戒，令究竟得無上正真道最正覺。為一切作佛事、作如來，未般泥洹者令般泥洹。便當入精舍觀諸比丘僧行：何所比丘為多智者？誰為解法者？誰為持律者？誰為住法者？誰為持菩薩品者？誰為閑居行者？誰為分衛者？誰為服五衲衣者？誰為知止足者？誰為獨行者？誰為坐禪者？誰為大乘者？誰為精進者？誰為典寺者？觀一切比丘僧行已，皆當以等給足施與，不當有異心行，何況近聚落行者——近聚落者亦當問訊，當往至於聚落？
「若有比丘無衣缽者，若病瘦無醫藥者，當給足當等心與，莫使有怨望意。所以者何？於世間皆有求安隱事，益當護凡夫之意甚於阿羅漢。所以者何？凡夫事有怨望，阿羅漢無怨望故也。與多智比丘共相隨，聞其所說當受學之；與解經者相隨，聞其所解當受學之；與持律家相隨者，解知罪垢當受學之；與持菩薩品家相隨者，當受學六度無極、善權方便行；與閑居行相隨者，當受學知一心之行。
「若比丘有短乏者，當給與衣服、缽器、床臥具、病瘦醫藥，于佛道中當遍等心用濟。所以者何？便可以佈施所惠故，勸助令起大道意，為沙門行善當如是。若沙門斗諍即
【現代漢語翻譯】 現代漢語譯本：盜賊、屠夫、羅剎、官吏百姓也做佈施，但微不足道。我以戒律和智慧為最高，以慈悲心對待一切，恭敬一切，不惜身命，爲了所有眾生，我也應當奉行如來的戒律，最終證得無上正真道（anuttara-samyak-sambodhi，無上正等正覺），成為最正覺者。爲了所有眾生做佛事，成為如來，讓尚未般涅槃（parinirvana，完全的涅槃）的眾生得以般涅槃。我應當進入精舍觀察眾比丘僧的修行：哪些比丘是多智者？誰是解法者？誰是持律者？誰是住法者？誰是持菩薩品者？誰是閑居修行者？誰是托缽乞食者？誰是穿著五衲衣者？誰是知足者？誰是獨行者？誰是坐禪者？誰是大乘修行者？誰是精進者？誰是寺院管理者？觀察完所有比丘僧的修行后，都應當平等地給予供養，不應當有分別心，更何況是那些住在靠近村落的比丘——對於靠近村落的比丘也應當問候，應當前往村落嗎？ 如果有的比丘沒有衣服和缽，或者生病瘦弱沒有醫藥，應當給予充足的供養，應當平等對待，不要讓他們有怨恨之心。為什麼呢？因為世間眾生都希望得到安穩，更應當護持凡夫的心意，勝過護持阿羅漢（arhat，已證悟的聖者）。為什麼呢？因為凡夫會有怨恨，而阿羅漢不會有怨恨。應當跟隨多智的比丘，聽聞他們所說的道理並學習；應當跟隨解經的比丘，聽聞他們所解釋的經義並學習；應當跟隨持律的比丘，瞭解罪過和污垢並學習；應當跟隨持菩薩品的比丘，學習六度波羅蜜（paramita，到達彼岸）和善巧方便的修行；應當跟隨閑居修行的比丘，學習一心不亂的修行。 如果比丘有缺乏的，應當給予衣服、缽、床鋪臥具、生病時的醫藥，在佛道中應當普遍平等地給予幫助。為什麼呢？因為可以通過佈施所給予的恩惠，勸勉他們發起大道之心，作為沙門（sramana，出家修行者）應當這樣行善。如果沙門之間發生爭鬥，就...
【English Translation】 English version: Thieves, butchers, rakshasas (a type of demon), officials, and common people also give alms, but it is insignificant. I regard precepts and wisdom as supreme, treat all beings with compassion, respect all, and do not spare my life. For the sake of all beings, I should also uphold the Tathagata's (Tathagata, thus-gone one, an epithet of the Buddha) precepts, ultimately attain the unsurpassed, true, and right path (anuttara-samyak-sambodhi, supreme perfect enlightenment), and become the most perfectly enlightened one. To perform the Buddha's work for all beings, to become a Tathagata, and to enable those who have not yet attained parinirvana (parinirvana, complete nirvana) to attain parinirvana. I should enter the monastery and observe the practices of all the monks: Which monks are the most wise? Who are the expounders of the Dharma? Who are the upholders of the Vinaya (monastic rules)? Who are the dwellers in the Dharma? Who are the upholders of the Bodhisattva path? Who are the practitioners of solitary dwelling? Who are the alms-beggars? Who are the wearers of the five patched robes? Who are the content ones? Who are the solitary practitioners? Who are the meditators? Who are the practitioners of the Mahayana (Great Vehicle)? Who are the diligent ones? Who are the administrators of the monastery? After observing the practices of all the monks, I should provide them with equal offerings, without any discrimination, let alone those who live near villages—for those who live near villages, I should also inquire about their well-being and whether they should go to the villages. If there are monks who lack robes and bowls, or who are sick and weak without medicine, I should provide them with sufficient offerings and treat them equally, without causing them any resentment. Why? Because all beings in the world seek peace and security, and we should protect the minds of ordinary people even more than we protect the minds of arhats (arhat, a perfected being). Why? Because ordinary people may harbor resentment, while arhats do not. I should follow the wise monks, listen to their teachings, and learn from them; I should follow the expounders of the scriptures, listen to their explanations, and learn from them; I should follow the upholders of the Vinaya, understand transgressions and defilements, and learn from them; I should follow the upholders of the Bodhisattva path, learn the six paramitas (paramita, perfections) and the skillful means of practice; I should follow the practitioners of solitary dwelling, learn the practice of one-pointedness of mind. If monks are in need, I should provide them with robes, bowls, bedding, and medicine for illness, and I should universally and equally provide assistance in the Buddha's path. Why? Because through the kindness of giving, I can encourage them to develop the aspiration for the Great Path. As a sramana (sramana, renunciate), one should practice good in this way. If there is conflict among the sramanas, then...
當和解，若以法諍，便當不惜身命為作法護。若比丘病困，便當以身肉施與令差，其心不恨，一切德本以佛心為本。」
佛語長者：「居家菩薩以是比、以是行、以是瑞應，當在家修道。」
爾時，郁迦長者及諸迦羅越皆同時舉聲言：「甚難及，天中天！如來善說居家之穢為諸魔行，出家之德名譽闡聞。唯，世尊！我等亦眼見居家多有瑕垢，出家功德其行難量。我等愿從世尊受法，欲除鬚髮得為比丘，敬受大戒。」
佛告諸長者：「出家甚難，常當專一守護禁法，令無點缺。」
此諸長者白佛言：「世尊！出家有何為難？愿如來加哀，聽我等下鬚髮、受其戒敕，我等能受奉慎教令。」
佛即聽受，令下鬚髮。於是，佛告彌勒菩薩、諸行清凈菩薩：「持諸長者用付汝等下其鬚髮，是長者等則為上士。」
彌勒菩薩應時為千二百長者剃除去鬚髮，諸行清凈菩薩為千二百長者除去鬚髮。
佛說是居家菩薩戒德寂法品時，千二百人具足發無上正真道意，二千五百菩薩得音響忍，四千天及人得柔順法忍。
止足品第七
是時，郁迦長者白佛言：「如來、無所著、等正覺以說居家地之善惡，于大乘所當行佈施、持戒、忍辱、精進、一心、智慧。愿世尊復說出家下鬚髮菩薩
【現代漢語翻譯】 現代漢語譯本：當要和解時，如果因為佛法而爭論，就應當不惜身命地為佛法護持。如果比丘生病困苦，就應當以自己的身肉佈施給他，使他痊癒，心中不生怨恨，一切功德的根本都以佛心為根本。 佛對長者說：『居家菩薩以這樣的標準、這樣的行為、這樣的瑞應，應當在家修行。』 當時，郁迦長者以及各位迦羅越（在家信徒）都同時大聲說：『太難得了，天中天（佛的尊稱）！如來善於闡述居家生活的污穢是各種魔的行為，出家修行的功德名聲遠揚。世尊！我們也都親眼看到居家生活有很多瑕疵，出家功德的修行難以衡量。我們願意跟隨世尊受法，想要剃除鬚髮成為比丘，恭敬地接受大戒。』 佛告訴各位長者：『出家非常困難，應當常常專心一意地守護戒律，使之沒有絲毫缺失。』 這些長者對佛說：『世尊！出家有什麼困難呢？愿如來慈悲，允許我們剃除鬚髮、接受戒律，我們能夠接受並謹慎地奉行教誨。』 佛就允許他們出家，讓他們剃除鬚髮。於是，佛告訴彌勒菩薩、各位修行清凈的菩薩：『讓你們為這些長者剃除鬚髮，這些長者就成為上士了。』 彌勒菩薩當時為一千二百位長者剃除了鬚髮，各位修行清凈的菩薩為一千二百位長者剃除了鬚髮。 佛在宣說居家菩薩戒德寂法品時，一千二百人具足發起了無上正真道心，二千五百位菩薩得到了音響忍（菩薩修行的一種境界），四千位天人和人得到了柔順法忍（菩薩修行的一種境界）。 止足品第七 這時，郁迦長者對佛說：『如來、無所著（佛的稱號）、等正覺（佛的稱號）已經闡述了居家生活的善惡，以及大乘修行所應當奉行的佈施、持戒、忍辱、精進、一心、智慧。愿世尊再次宣說出家剃除鬚髮的菩薩』
【English Translation】 English version: When reconciliation is needed, if there is a dispute over the Dharma, one should not hesitate to give up one's life to protect the Dharma. If a Bhikshu (monk) is sick and suffering, one should offer one's own flesh to heal him, without any resentment in the heart. All merits are rooted in the Buddha's mind. The Buddha said to the elders, 'A lay Bodhisattva (a person on the path to Buddhahood) should use these standards, these actions, and these auspicious signs to practice the path at home.' At that time, Elder Ukka and all the Karaviras (lay followers) simultaneously exclaimed, 'It is extremely rare, Oh, Lord of the Heavens (a title for the Buddha)! The Tathagata (another title for the Buddha) has skillfully explained that the defilements of household life are the actions of various demons, while the merits of monastic life are renowned. Oh, World Honored One! We have also seen with our own eyes that household life has many flaws, and the practice of monastic merits is immeasurable. We wish to follow the World Honored One to receive the Dharma, desiring to shave our heads and become Bhikshus, respectfully receiving the great precepts.' The Buddha told the elders, 'Monastic life is very difficult. One should always be single-minded in guarding the precepts, ensuring there is no flaw.' These elders said to the Buddha, 'Oh, World Honored One! What is so difficult about monastic life? May the Tathagata have compassion and allow us to shave our heads and receive the precepts. We are able to accept and carefully follow the teachings.' The Buddha then allowed them to enter monastic life and have their heads shaved. Thereupon, the Buddha told Bodhisattva Maitreya and all the Bodhisattvas who practice purity, 'Have these elders' heads shaved. These elders will then become superior beings.' Bodhisattva Maitreya then shaved the heads of twelve hundred elders, and the Bodhisattvas who practice purity shaved the heads of twelve hundred elders. When the Buddha was expounding the chapter on the precepts and virtues of lay Bodhisattvas, twelve hundred people fully awakened the unsurpassed, true, and correct mind of enlightenment. Twenty-five hundred Bodhisattvas attained the Sound-Following Patience (a stage of Bodhisattva practice), and four thousand gods and humans attained the Gentle Dharma Patience (a stage of Bodhisattva practice). Chapter Seven on Contentment At this time, Elder Ukka said to the Buddha, 'The Tathagata, the Unattached One (a title for the Buddha), the Perfectly Enlightened One (a title for the Buddha), has already explained the good and evil of household life, and the practices of giving, keeping precepts, patience, diligence, concentration, and wisdom that should be followed in the Mahayana (the Great Vehicle). May the World Honored One further explain the Bodhisattvas who shave their heads and enter monastic life.'
之行，持戒、精進、智慧、止足之德。天中天！出家菩薩云何下鬚髮奉行法律？何謂為出家——其心無有異、其行不移易、亦不求迎逆禮叉手？」
佛言：「善哉善哉。長者！乃問如來出家菩薩下鬚髮具足之行。」
佛言：「長者！諦聽，善思念之。」
「唯然，世尊！」郁迦長者受教而聽。
佛言：「出家菩薩當作是念：『我何以故出家下鬚髮？』當更念言：『我用欲具足佛法故出家下鬚髮，常念精進，于智慧無所著。』如火在頭，憂救然熾，出家已，便當行入住于賢聖。如是，知止足，知止足為名聞；於是，分衛知止足，分衛知止足為名聞；於是，于床臥知止足，于床臥知止足為名聞；於是，于病瘦、醫藥、衣服知止足，于病瘦、醫藥、衣服知止足為名聞。長者！是謂賢聖之行，立是中致諸佛法，所謂為賢聖行也。」
佛告長者：「出家菩薩有十事行，著身衣被為知止足。何等為十？一者、身著衣被常慚愧；二者、身著袈裟，護諸愛慾，無所著故；三者、為沙門之服，令無所見、令無所念；四者、具袈裟之福為祐諸天世人；五者、所以著袈裟，心不以好樂欲、不習欲故；六者、以善權意滅諸淫塵；七者、知止足為善本，故受是衣；八者、棄捐諸惡，為善因緣；九者、于賢聖道不轉
【現代漢語翻譯】 現代漢語譯本：
他修行時，秉持戒律、精進、智慧和知足的美德。天中天（佛的尊稱）！出家的菩薩如何剃除鬚髮，奉行佛法？什麼是出家——他們的心沒有改變，他們的行為不會動搖，也不會爲了迎接或拒絕而合掌行禮？」 佛陀說：『善哉，善哉。長者！你問如來關於出家菩薩剃除鬚髮，圓滿修行的行為。』 佛陀說：『長者！仔細聽，好好思考。』 『是的，世尊！』郁迦長者接受教誨，專心聽講。 佛陀說：『出家的菩薩應當這樣想：『我為什麼出家剃除鬚髮？』應當進一步想：『我爲了圓滿佛法而出家剃除鬚髮，常念精進，對於智慧不執著。』如同火在頭上燃燒，憂慮著要撲滅它一樣，出家后，就應當行住坐臥都符合賢聖之道。這樣，知道知足，知足是爲了名聞；因此，乞食知道知足，乞食知道知足是爲了名聞；因此，在床鋪上睡覺知道知足，在床鋪上睡覺知道知足是爲了名聞；因此，對於疾病、醫藥、衣服知道知足，對於疾病、醫藥、衣服知道知足是爲了名聞。長者！這就是賢聖的行為，依此可以成就諸佛的教法，這就是所謂的賢聖之行。』 佛陀告訴長者：『出家的菩薩有十種行為，穿上衣服是爲了知足。哪十種呢？第一，穿上衣服時常懷慚愧心；第二，穿上袈裟，是爲了守護各種愛慾，不執著於它們；第三，作為沙門的服裝，使人沒有邪見，沒有邪念；第四，袈裟的福德可以庇佑諸天和世人；第五，穿袈裟的原因，是心中不貪圖享樂，不習染慾望；第六，用善巧方便滅除各種淫慾塵垢；第七，知道知足是善的根本，所以接受這件衣服；第八，捨棄各種惡行，作為行善的因緣；第九，在賢聖之道上不退轉。
【English Translation】 English version:
'He practices, upholding the virtues of precepts, diligence, wisdom, and contentment. O Blessed One! How does a Bodhisattva who has left home shave his hair and beard and practice the Dharma? What is meant by leaving home—that their minds do not change, their actions do not waver, and they do not seek to greet or reject with folded hands?' The Buddha said, 'Excellent, excellent. Elder! You ask the Tathagata about the conduct of a Bodhisattva who has left home, shaving his hair and beard, and fulfilling the practice.' The Buddha said, 'Elder! Listen carefully, and contemplate well.' 'Yes, Blessed One!' Elder Ugga received the teaching and listened attentively. The Buddha said, 'A Bodhisattva who has left home should think thus: 『Why have I left home and shaved my hair and beard?』 He should further think: 『I have left home and shaved my hair and beard in order to fulfill the Buddha Dharma, constantly mindful of diligence, and without attachment to wisdom.』 Like a fire burning on one's head, anxious to extinguish it, having left home, one should conduct oneself in accordance with the noble path in all activities. Thus, knowing contentment, knowing contentment is for the sake of renown; therefore, knowing contentment in begging for alms, knowing contentment in begging for alms is for the sake of renown; therefore, knowing contentment in sleeping on a bed, knowing contentment in sleeping on a bed is for the sake of renown; therefore, knowing contentment in sickness, medicine, and clothing, knowing contentment in sickness, medicine, and clothing is for the sake of renown. Elder! This is the conduct of the noble ones, and by establishing oneself in this, one attains the teachings of all Buddhas, which is called the conduct of the noble ones.' The Buddha told the elder, 'A Bodhisattva who has left home has ten practices, wearing clothing to know contentment. What are the ten? First, wearing clothing with constant shame; second, wearing the kasaya (monk's robe), to guard against all desires, without attachment; third, as the clothing of a sramana (ascetic), causing no wrong views, no wrong thoughts; fourth, the merit of the kasaya is to protect gods and humans; fifth, the reason for wearing the kasaya is that the mind does not crave pleasure, nor practice desire; sixth, using skillful means to extinguish all defilements of lust; seventh, knowing contentment is the root of goodness, therefore accepting this clothing; eighth, abandoning all evil deeds, as a cause for good; ninth, not retreating from the noble path.'
、於一心精進；十者、愿令我一心著袈裟究竟。長者！是為十事出家菩薩著袈裟為止足之行。
「復有十事，當盡形壽行分衛。何等為十事？一者、自有智德，不待須人；二者、若有人與我分衛，先當立於三乘，然後受其分衛；三者、若人不與我分衛，吾于彼當起大哀；四者、若人佈施與於我，當精進食、當有所成；五者、不失如來教；六者、發意頃使一心知止足；七者、習行令無憍慢；八者、從是功德致得無見頂上者；九者、人見我亦當效我所學；十者、一切男女、小大布施與我，我當等心於一切，專志致得一切智。長者！是為十事行，出家菩薩不捨分衛。若有知識，當令歡喜無有悔恨，所至到處適無所慕，何況著吾我？亦無諛諂，在所飲處於身有所益，亦能人所愿具足。」
佛言：「長者！我聽使分衛菩薩在草褥樹下、若在冢間，護戒有十事念。何等為十？一者、已斷諸我所有行；二者、無我、無所受；三者、在閑居開戶置床坐；四者、遠離愛慾、諸著；五者、少求，無所著，念諸德本；六者、不惜身命，但樂空閑；七者、棄遠諸會；八者、所作罪皆消滅；九者、一心三昧，無瑕穢；十者、念空，出入守意。長者！是為十事出家菩薩在樹下草褥坐。假使詣法會，若師和上及問訊病者到精舍，適自身行
【現代漢語翻譯】 現代漢語譯本 十、愿我一心一意穿上袈裟，直至究竟。長者！這十件事是出家菩薩穿袈裟的圓滿行為。 還有十件事，應當終身奉行乞食。哪十件事呢？一、自己有智慧和德行，不需要依賴他人；二、如果有人給我食物，我應當先讓他立於三乘（聲聞乘、緣覺乘、菩薩乘），然後接受他的供養；三、如果有人不給我食物，我應當對他生起大悲心；四、如果有人佈施給我，我應當精進地食用，並有所成就；五、不違背如來的教誨；六、發願時就使自己一心知足；七、通過修行來消除驕慢；八、從這些功德中獲得無見頂相（佛的三十二相之一）；九、人們看到我也會效仿我的修行；十、一切男女老少佈施給我，我應當平等對待一切，專心致志地獲得一切智（佛的智慧）。長者！這十件事是出家菩薩不捨棄乞食的行為。如果有知識的人，應當使他們歡喜，沒有後悔和遺憾，所到之處都適宜，沒有貪慕，更何況執著于『我』？也沒有諂媚，所飲所食對身體有益，也能滿足人們的願望。 佛說：『長者！我聽說奉行乞食的菩薩在草墊樹下，或者在墳墓間，守護戒律有十種念頭。哪十種呢？一、已經斷除一切我所有的行為；二、無我，無所執受；三、在空閑的地方打開門窗，設定床鋪坐下；四、遠離愛慾和各種執著；五、少欲，沒有執著，思念各種功德的根本；六、不愛惜身命，只喜歡空閑；七、遠離各種聚會；八、所作的罪業都消滅；九、一心三昧（禪定），沒有瑕疵和污穢；十、思念空性，出入都守護自己的意念。長者！這十件事是出家菩薩在樹下草墊上坐著。即使去參加法會，或者師父和尚以及問候病人來到精舍，也應當自己修行。』
【English Translation】 English version Tenth, may I wholeheartedly wear the kāṣāya (monk's robe) until the very end. Elder! These ten matters are the complete conduct of a renunciate Bodhisattva wearing the kāṣāya. Furthermore, there are ten matters that one should practice throughout one's life by going on alms rounds. What are these ten matters? First, one possesses wisdom and virtue, not needing to rely on others; second, if someone gives me alms, I should first establish them in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and then receive their offering; third, if someone does not give me alms, I should generate great compassion for them; fourth, if someone gives me alms, I should eat diligently and achieve something; fifth, not to violate the teachings of the Tathāgata (Buddha); sixth, from the moment of aspiration, to make one's mind content; seventh, to cultivate practice to eliminate arrogance; eighth, from these merits, to attain the Uṣṇīṣa (one of the 32 marks of a Buddha); ninth, people seeing me will also emulate my practice; tenth, all men and women, young and old, who give me alms, I should treat them equally, and wholeheartedly attain all-knowing wisdom (Buddha's wisdom). Elder! These ten matters are the conduct of a renunciate Bodhisattva not abandoning alms rounds. If there are knowledgeable people, one should make them happy, without regret or remorse, and wherever one goes, one should be content, without craving, let alone being attached to 'self'? There should also be no flattery, and what one eats and drinks should benefit the body, and also fulfill people's wishes. The Buddha said: 'Elder! I have heard that a Bodhisattva who practices alms rounds, whether under a grass mat under a tree or in a graveyard, has ten thoughts to protect the precepts. What are these ten? First, having already severed all actions of 'mine'; second, no self, nothing to be received; third, in a secluded place, opening the doors and windows, setting up a bed to sit on; fourth, being far from desire and all attachments; fifth, having few desires, without attachment, contemplating the roots of all virtues; sixth, not cherishing one's life, but only enjoying solitude; seventh, staying away from all gatherings; eighth, all the sins one has committed are extinguished; ninth, one-pointed samādhi (meditative absorption), without flaws or defilements; tenth, contemplating emptiness, guarding one's mind in all comings and goings. Elder! These ten matters are for a renunciate Bodhisattva sitting on a grass mat under a tree. Even if one goes to a Dharma assembly, or if the teacher, preceptor, or someone visiting the sick comes to the monastery, one should practice oneself.'
，身心當俱往。若行受學諷誦經者，當解諸慧，于精舍房處於閑居思惟。所以者何？在閑居者當精進求法，一切所有非我想、一切法為他人想。」
佛言：「出家菩薩習行醫藥有十事。何等為十？一者、我當得如來、世尊之智；二者、不從他人取足；三者、不復習瑕穢不凈想；四者、我當住清凈；五者、不復念諸欲味，棄諸著；六者、我當於凡夫有差特；七者、諸善味當自然現我前；八者、以醫藥斷諸塵勞；九者、斷自諸見著；十者、疾斷諸病瘦得安隱。長者！是為十事行，出家菩薩盡形壽當習醫藥。
閑居品第八
「複次，長者！出家菩薩在閑居行，當作是念言：『我何故來在閑居？』當復更念言：『不但在閑居為沙門也。所以者何？彼閑居大有不調定、不成就、無法則、無義理者，謂獐、鹿、飛鳥之眾，蠱狐、獼猴、野人、摩睺勒、射獵賊，此不名為沙門。我所用來在閑居，當具足此愿，謂沙門之義。』長者！何等為出家菩薩沙門義乎？謂意不亂，得諸總持、諸解、諸慧、具足所聞。於是得高明，習於大慈、不捨大哀，得五神通、六度無極。其心自在，不捨一切智，所說輒以善權之智。以法施一切，開道人民，不違四恩之行，念於六念。聞已即習，精進一心，奉法正解，一心得道慧，不離寂定
【現代漢語翻譯】 現代漢語譯本：身心都應當前往（修行）。如果有人修行、受持、學習、諷誦經典，應當理解各種智慧，在精舍房間里處於閑靜之處進行思考。為什麼呢？因為在閑靜之處的人應當精進求法，一切所有都不要認為是『我』，一切法都應當認為是為他人而存在。 佛說：『出家的菩薩修習醫藥有十件事。哪十件呢？第一，我應當獲得如來、世尊的智慧；第二，不從他人那裡尋求滿足；第三，不再修習瑕疵污穢不凈的想法；第四，我應當安住于清凈；第五，不再思念各種慾望的滋味，捨棄各種執著；第六，我應當比凡夫有差別；第七，各種美好的滋味應當自然地出現在我面前；第八，用醫藥斷除各種塵勞；第九，斷除自己各種見解的執著；第十，迅速斷除各種疾病瘦弱，獲得安穩。長者！這就是十件事的修行，出家的菩薩應當盡一生修習醫藥。』 閑居品第八 『再者，長者！出家的菩薩在閑靜之處修行，應當這樣想：『我為什麼來到閑靜之處？』應當再想：『不僅僅是在閑靜之處才是沙門（出家修行者）。』為什麼呢？因為在閑靜之處有很多不調定、不成就、沒有法則、沒有義理的，比如獐、鹿、飛鳥等眾生，蠱狐、獼猴、野人、摩睺勒（一種神祇）、射獵賊，這些人不稱為沙門。我來到閑靜之處，應當具足這個願望，也就是沙門的意義。』長者！什麼才是出家菩薩的沙門意義呢？就是心意不亂，獲得各種總持（陀羅尼）、各種解脫、各種智慧，具足所聽聞的佛法。因此得到高明的智慧，修習大慈、不捨大悲，獲得五神通、六度波羅蜜。他的心自在，不捨棄一切智，所說的話都用善巧方便的智慧。用佛法佈施一切眾生，開導人民，不違背四恩（父母恩、眾生恩、國王恩、三寶恩）的修行，憶念六念（唸佛、念法、念僧、念戒、念施、念天）。聽聞佛法后就立即修習，精進一心，奉行佛法，正確理解，一心獲得道慧，不離開寂靜禪定。
【English Translation】 English version: Both body and mind should go forth (to practice). If one practices, receives, learns, and recites scriptures, one should understand all wisdoms, and in the quiet of the monastery room, engage in contemplation. Why is this so? Because those in quiet places should diligently seek the Dharma, not considering anything as 'I', and all dharmas should be considered as existing for the sake of others. The Buddha said, 'A monastic Bodhisattva who practices medicine has ten things to do. What are these ten? First, I should attain the wisdom of the Tathagata, the World Honored One; second, not seek fulfillment from others; third, no longer cultivate thoughts of flaws, defilement, and impurity; fourth, I should abide in purity; fifth, no longer think of the flavors of desires, abandoning all attachments; sixth, I should be different from ordinary people; seventh, all good flavors should naturally appear before me; eighth, use medicine to cut off all worldly afflictions; ninth, cut off all attachments to my own views; tenth, quickly cut off all sickness and weakness and attain peace. Elder! These are the ten practices, and a monastic Bodhisattva should practice medicine throughout their life.' Chapter Eight on Seclusion 'Furthermore, Elder! A monastic Bodhisattva practicing in seclusion should think, 'Why have I come to this secluded place?' They should further think, 'It is not only in seclusion that one is a Shramana (monastic practitioner).' Why is this so? Because in secluded places there are many who are not disciplined, not accomplished, without rules, and without meaning, such as deer, birds, foxes, monkeys, wild people, Mahoragas (a type of deity), hunters, and thieves; these are not called Shramanas. I have come to this secluded place to fulfill this aspiration, which is the meaning of a Shramana.' Elder! What is the meaning of a Shramana for a monastic Bodhisattva? It is that the mind is not disturbed, one attains all Dharanis (mantras), all liberations, all wisdoms, and is complete in what one has heard of the Dharma. Therefore, one attains profound wisdom, practices great compassion, does not abandon great sorrow, attains the five supernormal powers, and the six paramitas. Their mind is free, they do not abandon all-knowing wisdom, and what they say is with the wisdom of skillful means. They give the Dharma to all beings, guide the people, do not violate the practice of the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels), and remember the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavens). Upon hearing the Dharma, they immediately practice, diligently with one mind, uphold the Dharma, understand it correctly, with one mind attain the wisdom of the path, and do not depart from peaceful meditation.'
之處，護于正法及因緣罪福。以直見斷一切念、無念；以直念而愿說法；常行直言，斷諸罪、具足福行；以直治斷諸所有著止；以直業至於佛道；行直方便，于諸法無意著止；以直意得一切智、行直定。于空無恐怖，行無想，於我無愿、無所起為。至誠擁護于經義，不離法義、亦無有人。長者！是為菩薩出家沙門義也。彼出家菩薩不習眾事，當作是念言：『我當爲一切人習德本，不獨一人習善本。』」
佛言：「長者！出家菩薩當習四事如來所知。何等為四？一者、習法會，二者、習為他人說，三者、習供養奉事如來，四者、習不斷佛乘意，是為四習常解脫諸多習。
「若在閑居，當作念言：『我何以故來在閑居？』當復更念言：『我用恐懼故來至於此。何等恐懼？畏聚會習淫、怒、癡；畏貢高、怒慢、害意於人；畏於貪嫉；畏於色、聲、香、味、細滑之念；畏於身魔、欲魔、罪魔、天魔；畏於非常為常想、畏於苦為樂想、畏無實為實想、畏無我有我想；畏有吾我；畏於狐疑、不正思想、猶豫、淫妷；畏惡知識；畏於愛慾、無黠；畏心意識不調良；畏諸蓋覆蔽諸求；畏自見身；畏財利、諸色；畏求處見；畏念、無念、他念；畏不見言見、不聞言聞、無意無識所言；畏沙門垢；畏種種行；畏於欲界、色界、
【現代漢語翻譯】 現代漢語譯本：在這些方面，菩薩守護正法以及因果報應的罪與福。以正直的見解斷除一切有念和無念；以正直的意念發願宣說佛法；常常行持正直的言語，斷除各種罪業，具足福德善行；以正直的修行斷除一切執著；以正直的業行達到佛道；行持正直的方便法門，對於一切法不執著；以正直的意念獲得一切智慧，行持正直的禪定。對於空性沒有恐懼，行持無想，對於自我沒有執著、沒有造作。至誠地擁護佛經的意義，不離佛法的真諦，也沒有任何個人的私心。長者！這就是菩薩出家沙門的意義。那些出家的菩薩不學習世俗的事務，應當這樣想：『我應當為一切眾生修習功德的根本，而不是隻為自己修習善的根本。』 佛陀說：『長者！出家的菩薩應當修習如來所知的四件事。是哪四件呢？第一，修習佛法集會；第二，修習為他人說法；第三，修習供養奉事如來；第四，修習不捨棄佛乘的意願。這四種修習能使人常常從各種習氣中解脫出來。』 『如果住在閑靜的地方，應當這樣想：『我為什麼來到這閑靜的地方？』應當進一步想：『我是因為恐懼才來到這裡的。是什麼恐懼呢？是畏懼聚會時產生的淫慾、嗔怒、愚癡；畏懼貢高我慢、嗔怒、傷害他人的意念；畏懼貪婪嫉妒；畏懼色、聲、香、味、觸的念頭；畏懼身魔、欲魔、罪魔、天魔；畏懼把無常當作常，把苦當作樂，把無實當作實，把無我當作有我；畏懼有我執；畏懼疑惑、不正的思想、猶豫、淫慾；畏懼惡知識；畏懼愛慾、無知；畏懼心意識不調和；畏懼各種煩惱覆蓋所求；畏懼自見；畏懼財利、各種色慾；畏懼追求見解；畏懼有念、無念、他念；畏懼把不見說成見，不聞說成聞，無意無識所說的話；畏懼沙門的污垢；畏懼各種修行；畏懼欲界、色界、無色界。』
【English Translation】 English version: In these aspects, the Bodhisattva protects the Right Dharma and the karmic consequences of sin and merit. With right view, one cuts off all thoughts, both with and without thought; with right intention, one vows to preach the Dharma; one always practices right speech, cutting off all sins and fulfilling meritorious deeds; with right practice, one cuts off all attachments; with right action, one reaches the path of Buddhahood; one practices right skillful means, without attachment to any Dharma; with right intention, one attains all wisdom and practices right concentration. One has no fear of emptiness, practices non-perception, and has no attachment or creation of self. One sincerely protects the meaning of the scriptures, does not deviate from the truth of the Dharma, and has no personal selfishness. Elder, this is the meaning of a Bodhisattva who has left home. Those Bodhisattvas who have left home do not engage in worldly affairs, and should think: 『I should cultivate the root of merit for all beings, not just for myself.』 The Buddha said, 『Elder, the Bodhisattva who has left home should cultivate four things known by the Tathagata. What are the four? First, to cultivate Dharma gatherings; second, to cultivate speaking the Dharma for others; third, to cultivate offering and serving the Tathagata; fourth, to cultivate not abandoning the intention of the Buddha vehicle. These four cultivations enable one to be constantly liberated from various habits.』 『If one dwells in a quiet place, one should think: 『Why have I come to this quiet place?』 One should further think: 『I have come here because of fear. What fear? The fear of lust, anger, and ignorance arising from gatherings; the fear of arrogance, anger, and the intention to harm others; the fear of greed and jealousy; the fear of thoughts of form, sound, smell, taste, and touch; the fear of the demons of the body, desire, sin, and heaven; the fear of taking impermanence as permanence, suffering as pleasure, unreality as reality, and no-self as self; the fear of self-attachment; the fear of doubt, wrong thoughts, hesitation, and lust; the fear of evil friends; the fear of desire and ignorance; the fear of the disharmony of mind and consciousness; the fear of various afflictions covering what is sought; the fear of self-view; the fear of wealth and various desires; the fear of seeking views; the fear of thought, non-thought, and other thoughts; the fear of saying one sees what one does not see, hears what one does not hear, and speaking without intention or consciousness; the fear of the defilements of a Shramana; the fear of various practices; the fear of the desire realm, the form realm, and the formless realm.』
無色界；畏於地獄、畜生、餓鬼；畏所生八難；畏所生五道；畏於卒念諸不善法。我所以來至此、不可以在家，于諸會憒鬧中一心爲念空，以是恐懼解脫怖畏。諸過去菩薩皆因恐畏解脫，蒙閑居力得脫于恐懼、得佛道無畏；當來、現在十方諸菩薩皆以恐懼脫于怖畏，蒙閑居力得佛道無畏；我以恐懼越一切畏，住閑居。一切諸恐用受我故，住于吾、著於我，污染于身愛，著我起於我，有我想、有吾見，謂有身、念於我，用護我身來至閑居。欲斷我受用、護吾無因緣，當令我在閑居得等義無畏。』
「在閑居者無我想、在閑居者無他人想、在閑居者無得想、在閑居者無自見身跡也。在閑居者無有求住想、在閑居者無有泥洹想，何況當有淫塵想？所以名為閑居。於一切法無所住，哀護居三界者一切畏想，無有習居想，於色聲香味細滑無所居想。一切三昧無有諍亂居，調定其意寂定居，棄諸重擔，所居無懼，超越諸界。已度使水，于諸有無所居、于賢聖行無念居、一心知止足居、在草褥居，深入慧居，精進、一心居、戒居。斷諸縛著牢獄，為解脫居、空無想無愿居；得三脫門，調柔無所去居；意觀十二因緣所作已辦居，入于寂定。
「譬如，長者！山澤有樹、草木，野牛、象、馬不恐不怖。如是，長者！出家菩薩
【現代漢語翻譯】 現代漢語譯本：沒有（任何恐懼）；畏懼地獄、畜生、餓鬼（三惡道）；畏懼所生的八難（指難以修行佛法的八種障礙）；畏懼所生的五道（指眾生輪迴的五種去處）；畏懼突然產生的各種不善念頭。我之所以來到這裡，不能在家，在各種喧鬧的場合中一心想著空性，是因為這樣才能從恐懼中解脫出來。過去的菩薩們都是因為恐懼而解脫，依靠獨處的力量擺脫恐懼，獲得佛道的無畏；未來的、現在的十方菩薩也都是因為恐懼而擺脫恐懼，依靠獨處的力量獲得佛道的無畏；我因為恐懼而超越一切恐懼，安住于獨處。一切恐懼都因為執著於我而產生，執著于『我』，執著于身體的愛，執著于『我』而生起『我』，有『我』的想法，有『我』的見解，認為有身體，想著『我』，爲了保護我的身體而來到獨處。想要斷除『我』的受用，保護『我』的無因緣，應當使我在獨處中獲得平等無畏的境界。 在獨處的人沒有『我』的想法，在獨處的人沒有『他人』的想法，在獨處的人沒有『獲得』的想法，在獨處的人沒有看到自己身體的痕跡。在獨處的人沒有尋求安住的想法，在獨處的人沒有涅槃的想法，更何況會有淫慾的想法呢？所以才稱為獨處。對於一切法都沒有執著，哀憫保護居住在三界（欲界、色界、無色界）中的眾生，沒有習居的想法，對於色、聲、香、味、觸等細微的感受都沒有執著。一切三昧（禪定）都沒有爭論和擾亂，調伏安定自己的心，安住在寂靜中，捨棄各種重擔，所居住的地方沒有恐懼，超越了各個界限。已經度過欲流，對於有和無都沒有執著，對於賢聖的修行沒有執著，一心知道滿足，安住在草蓆上，深入智慧，精進，一心，安住在戒律中。斷除各種束縛和牢獄，爲了解脫而安住，安住在空、無相、無愿的境界；獲得三解脫門（空解脫門、無相解脫門、無愿解脫門），調柔而無所去，用心觀察十二因緣，所作已辦，安住在寂靜的禪定中。 譬如，長者！山澤中有樹木、草地，野牛、象、馬不會感到恐懼。同樣，長者！出家的菩薩也是如此。
【English Translation】 English version: There is no (fear); fear of hell, animals, and hungry ghosts (the three evil realms); fear of the eight difficulties of birth (referring to eight obstacles that make it difficult to practice Buddhism); fear of the five paths of rebirth (referring to the five destinations of sentient beings in the cycle of rebirth); fear of the sudden arising of various unwholesome thoughts. The reason I have come here, unable to stay at home, and focus my mind on emptiness amidst the various noisy gatherings, is because this is how I can be liberated from fear. The past Bodhisattvas were all liberated because of fear, relying on the power of solitude to escape fear and attain the fearlessness of the Buddha's path; the future and present Bodhisattvas of the ten directions also escape fear because of fear, relying on the power of solitude to attain the fearlessness of the Buddha's path; I, because of fear, transcend all fear and dwell in solitude. All fears arise because of attachment to the 'self', attachment to 'I', attachment to the love of the body, attachment to 'I' gives rise to 'I', having the idea of 'I', having the view of 'I', thinking there is a body, thinking of 'I', and coming to solitude to protect my body. Wanting to cut off the enjoyment of 'I', protecting the causelessness of 'I', I should enable myself to attain the state of equal fearlessness in solitude. One who dwells in solitude has no thought of 'self', one who dwells in solitude has no thought of 'others', one who dwells in solitude has no thought of 'attaining', one who dwells in solitude does not see the traces of their own body. One who dwells in solitude has no thought of seeking to abide, one who dwells in solitude has no thought of Nirvana, how much less would there be thoughts of lust? Therefore, it is called solitude. There is no attachment to any dharma, compassionately protecting sentient beings dwelling in the three realms (the desire realm, the form realm, and the formless realm), there is no thought of habitual dwelling, and there is no attachment to subtle sensations of form, sound, smell, taste, and touch. All samadhis (meditative states) have no disputes or disturbances, subduing and stabilizing one's mind, dwelling in stillness, abandoning all burdens, the place of dwelling has no fear, transcending all boundaries. Having crossed the stream of desire, there is no attachment to existence or non-existence, there is no attachment to the practice of the noble ones, with a single mind knowing contentment, dwelling on a grass mat, deeply entering wisdom, diligently, with a single mind, dwelling in precepts. Cutting off all bonds and prisons, dwelling for the sake of liberation, dwelling in the state of emptiness, signlessness, and wishlessness; attaining the three doors of liberation (emptiness liberation, signlessness liberation, wishlessness liberation), being gentle and having nowhere to go, contemplating the twelve links of dependent origination, having completed what needs to be done, dwelling in the stillness of meditation. For example, elder! In the mountains and marshes, there are trees and grasses, and wild oxen, elephants, and horses are not afraid. Likewise, elder! The monastic Bodhisattva is also like this.
在閑居行，視其身如草木，無毛髮之想。見身如是，當精進行、不當起我想，便無恐懼。觀其身空：『是身無我、無人、無壽、無命。從心有恐，諸眾庶人用愛慾故當有畏懼，我以離念當爲善想。』
「譬如山澤中草木，野牛不恐不怖；見一切法皆他人許，在空閑居當如是。所以者何？在閑居者斷諸想，離淫、嫉、諸染污；在閑居者為如他，無我、無所受，出家菩薩在閑居行當作是學。在閑居者當柔軟守護戒品；在閑居者和順定品；在閑居者懷來智慧品；在閑居者懷來解脫品；在閑居者住于度知見品；在閑居者愛護佛法品；在閑居者斷十二使；在閑居者念正愿；在閑居者于諸法品為等；在閑居者不作疆界；在閑居者已脫諸入；在閑居者心不畏佛道；在閑居者于空無所觀取；在閑居者於法無所懷；在閑居者本有善德、名聞；在閑居者佛所稱譽，諸賢聖亦習閑居；在閑居者脫于愛慾，為有差特，入於一切智。
「複次，長者！在閑居菩薩以少少事故具足六度無極。所以者何？在閑居行不惜身命，是為佈施度無極；知止足，寂定住，起於三專，是為戒度無極；無害心，慈遍於一切，忍於一切智，不墮余道，是為忍辱度無極；念言：『終不捨此空閑，得忍已乃舍。』是為精進度無極；得於禪，不著我，起諸德本，
【現代漢語翻譯】 現代漢語譯本 在獨處修行時，應視自己的身體如同草木，不應有毛髮等執著之想。當這樣看待身體時，應當精進修行，不應生起『我』的念頭，這樣就不會有恐懼。觀察身體是空性的：『這個身體沒有自我，沒有人，沒有壽命，沒有生命。恐懼源於內心，世俗之人因愛慾而產生畏懼，我應以離念來產生善念。』 『譬如山澤中的草木，野牛不會感到恐懼和害怕；當看到一切法都如同他人之物時，在獨處時就應當這樣。為什麼呢？因為獨處之人斷除各種妄想，遠離淫慾、嫉妒和各種染污；獨處之人如同他人一樣，沒有自我，沒有執著，出家的菩薩在獨處修行時應當這樣學習。獨處之人應當柔和地守護戒律；獨處之人應當和順地修習禪定；獨處之人應當懷抱智慧；獨處之人應當懷抱解脫；獨處之人應當安住于度知見；獨處之人應當愛護佛法；獨處之人應當斷除十二使（十二種煩惱）；獨處之人應當憶念正愿；獨處之人對於諸法應當平等看待；獨處之人不應設立界限；獨處之人已經脫離各種感官的束縛；獨處之人內心不畏懼佛道；獨處之人對於空性不執著；獨處之人對於法不懷有貪戀；獨處之人本具善德和名聲；獨處之人受到佛的稱讚，諸位賢聖也修習獨處；獨處之人脫離愛慾，具有殊勝之處，進入一切智。』 『再者，長者！獨處修行的菩薩以少許的因緣就能圓滿六度波羅蜜（六種到達彼岸的方法）。為什麼呢？因為獨處修行不吝惜身命，這是佈施波羅蜜；知足，安住于寂靜，發起三種專注，這是持戒波羅蜜；沒有傷害之心，慈悲遍及一切，忍受一切智慧，不墮入其他歧途，這是忍辱波羅蜜；心中想著：『我終不捨棄這空閑之處，得到忍辱之後才捨棄。』這是精進波羅蜜；獲得禪定，不執著于自我，發起各種功德之本，
【English Translation】 English version When practicing in solitude, one should view their body as like grass and trees, without any attachment to hair or other physical features. When seeing the body in this way, one should practice diligently, without giving rise to the thought of 'I,' and thus there will be no fear. Observe that the body is empty: 'This body has no self, no person, no lifespan, no life. Fear arises from the mind; ordinary people have fear because of their desires, but I should use detachment to generate good thoughts.' 'It is like the grass and trees in the mountains and marshes, which wild oxen do not fear or dread; when seeing all dharmas as belonging to others, one should be like this when in solitude. Why is this so? Because those in solitude cut off all delusions, abandon lust, jealousy, and all defilements; those in solitude are like others, without self, without attachment, and the monastic bodhisattva should learn this way when practicing in solitude. Those in solitude should gently guard the precepts; those in solitude should harmoniously practice samadhi; those in solitude should embrace wisdom; those in solitude should embrace liberation; those in solitude should abide in the knowledge of deliverance; those in solitude should cherish the Buddha's teachings; those in solitude should cut off the twelve fetters (twelve kinds of afflictions); those in solitude should remember their right vows; those in solitude should view all dharmas equally; those in solitude should not set boundaries; those in solitude have already escaped the bonds of the senses; those in solitude do not fear the path of the Buddha; those in solitude do not cling to emptiness; those in solitude do not harbor attachment to the Dharma; those in solitude possess inherent virtues and reputation; those in solitude are praised by the Buddha, and the sages also practice solitude; those in solitude are free from desires, have special qualities, and enter into all-knowing wisdom.' 'Furthermore, elder! A bodhisattva practicing in solitude can fulfill the six paramitas (six perfections of reaching the other shore) with just a few causes. Why is this so? Because practicing in solitude means not being attached to one's body and life, this is the paramita of giving; knowing contentment, abiding in stillness, and generating three concentrations, this is the paramita of morality; having no intention to harm, extending compassion to all, enduring all wisdom, and not falling into other paths, this is the paramita of patience; thinking, 'I will never abandon this solitude, and will only leave after attaining patience,' this is the paramita of diligence; attaining samadhi, not clinging to self, and generating the roots of all virtues,
是為一心度無極；如心所念，身行如是，于道亦然，無所念，是為智慧度無極。
「長者！在閑居菩薩有四事法。何等為四？一者、菩薩於是得多智，二者、巧能分別決諸法律，三者、了諸德本，四者、以是博智知，一心精進，住于空閑，是為四。
「複次，長者！菩薩若多淫塵、不習於塵，爾乃住閑居，不著于塵、不受于欲，如所聞法則能奉行。
「複次，長者！菩薩得五神通，為諸天、龍、鬼、神、揵沓和說法，在閑居當如是。
「複次，長者！菩薩當學佛法智，然後乃在空閑；用是故，得具足一切諸善本；然後持是德本入諸郡國、縣邑，以義度人民。
「菩薩若欲諷誦經道，故來下審恭敬奉事師和上——長、幼、中年——稽首為禮，不當懈怠，於事當精進、不當不恭敬奉事。當作是念言：『如來、無所著、等正覺為諸天、龍、鬼、神、揵沓和所奉事，阿須倫、迦留羅、真陀羅、摩睺勒所奉事，為諸釋梵四王、人非人所恭敬，於世為最尊，令一切安隱。佛不自為身求供養，人自來供養。何況我等未有所知方欲學耳，反欲從他人求供養？我當奉事一切人。所以者何？比丘貪求供養減其法德。所以者何？為他人以法施，心當念言：「以供養故來奉事我，不以法故。」以自有信心來供養
【現代漢語翻譯】 現代漢語譯本：一心修行以達到無極的境界；如果心中所想與身體力行一致，那麼在修道上也是如此。心中沒有任何執念，這就是以智慧達到無極的境界。 『長者！』在閑居修行的菩薩有四種修行方法。是哪四種呢？第一，菩薩因此獲得許多智慧；第二，菩薩善於分辨和決斷各種佛法；第三，菩薩瞭解各種功德的根本；第四，菩薩憑藉這些廣博的智慧，一心精進，安住于空閑之處。這就是四種修行方法。 『再者，長者！』菩薩如果慾望強烈，卻不沉溺於慾望，這樣才能安住于閑居。不執著于慾望，不接受誘惑，能夠按照所聽聞的佛法去奉行。 『再者，長者！』菩薩獲得五神通，為諸天（devas）、龍（nagas）、鬼（yakshas）、神（devas）、揵沓和（gandharvas）說法，在閑居時應當如此修行。 『再者，長者！』菩薩應當先學習佛法智慧，然後才在空閑之處修行；因為這個緣故，才能具足一切善的根本；然後帶著這些功德的根本進入各個郡國、縣邑，用佛法的道理來教化人民。 菩薩如果想要諷誦佛經，因此來到師父和尚（upadhyaya）處，無論是年長的、年幼的、還是中年的，都要恭敬地頂禮，不應當懈怠，對於師父應當精進地奉事，不應當不恭敬。應當這樣想：『如來（tathagata）、無所著（anupadana）、等正覺（samyaksambuddha）被諸天（devas）、龍（nagas）、鬼（yakshas）、神（devas）、揵沓和（gandharvas）所奉事，阿須倫（asuras）、迦留羅（garudas）、真陀羅（kinnaras）、摩睺勒（mahoragas）所奉事，被諸釋梵（sakra）、四王（catvarah maharajas）、人非人所恭敬，在世間是最尊貴的，能令一切眾生安穩。佛陀不為自己求供養，人們自己來供養。何況我們這些還沒有任何知識，才開始學習的人，反而想要從他人那裡求供養呢？我應當奉事一切人。』為什麼呢？比丘貪求供養會減少他的法德。為什麼呢？因為他人以法佈施，心中會想：『因為供養的緣故才來奉事我，不是因為佛法的緣故。』因為自己有信心才來供養。
【English Translation】 English version: To cultivate the mind to reach the limitless; if the mind's thoughts align with bodily actions, then it is the same in the path of cultivation. To have no attachments in the mind is to reach the limitless through wisdom. 'Elder!' A Bodhisattva in seclusion has four practices. What are the four? First, the Bodhisattva gains much wisdom; second, the Bodhisattva is skilled in distinguishing and deciding on various laws of Dharma; third, the Bodhisattva understands the roots of all virtues; fourth, with this vast wisdom, the Bodhisattva diligently dwells in seclusion. These are the four practices. 'Furthermore, Elder!' If a Bodhisattva has strong desires but does not indulge in them, then they can dwell in seclusion. Not attached to desires, not accepting temptations, they can practice according to the Dharma they have heard. 'Furthermore, Elder!' A Bodhisattva attains the five supernormal powers, and teaches the Dharma to devas (gods), nagas (dragons), yakshas (spirits), devas (gods), and gandharvas (celestial musicians). This is how they should practice in seclusion. 'Furthermore, Elder!' A Bodhisattva should first learn the wisdom of the Buddha's Dharma, and then practice in seclusion; because of this, they can fully possess all the roots of goodness; then, carrying these roots of virtue, they enter various districts and counties, and use the principles of Dharma to guide the people. If a Bodhisattva wishes to recite the scriptures, they come to their teacher and preceptor (upadhyaya) with respect, whether the teacher is old, young, or middle-aged, they should bow their head in reverence, not be lazy, and serve the teacher diligently and respectfully. They should think: 'The Tathagata (Thus Come One), the Anupadana (Non-Attachment), the Samyaksambuddha (Perfectly Enlightened One) is served by devas (gods), nagas (dragons), yakshas (spirits), devas (gods), and gandharvas (celestial musicians), served by asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents), revered by Sakra (Indra), the Four Great Kings (catvarah maharajas), humans and non-humans, the most honored in the world, bringing peace to all beings. The Buddha does not seek offerings for himself; people come to offer on their own. How much more so should we, who have not yet gained any knowledge and are just beginning to learn, seek offerings from others? I should serve all people.' Why? Because a bhikkhu (monk) who craves offerings diminishes their Dharma virtues. Why? Because when others give Dharma, they will think: 'They serve me because of the offerings, not because of the Dharma.' They offer because they have faith.
想施，其福不大。』往至師和上所，身意當俱行、身意當解了住。若念我師和上行至他處，心不樂悔。于諷誦學經智者當爲師和上，不惜身命。當樂法故，便當隨師和上行；用法故利，當舍一切財利之色。
「于師和上歡喜聞一四句偈——若諷誦、若佈施行事、持戒、忍辱、精進、一心、事、若智慧事、若慈悲喜護事——一心起習佛道事。聞四句偈若諷誦，當供養師和上，在所從受字句義，所受諷誦當以直心，無有諛諂。用一切萬物供養尚未報師恩，何況以法供養？長者！若意聞所傳說——若善音、佛法音、寂滅音、如教音、聞說如來音——當供事師一劫，尚未具足報師恩。」
佛言：「長者！以是故，說法之福無有量，其智慧不可限、住于尊法亦無數。其有菩薩欲供養無量法，當供養出家菩薩。何等為出家之學？如其所聞法便行，當審諦清凈其戒品。」
佛言：「長者！出家菩薩有四事法，戒品清凈。何等為四？一者、住于賢聖之教；二者、分衛以德，樂知止足；三者、出家菩薩不樂於家；四者、不習戒、亦無諂偽，在閑居，是為四。復有四。何等為四？一者、身所行至誠、身亦無所得；二者、口所言至誠、口亦無所得；三者、意所念柔軟、意亦無所得；四者、遠離諸所見，住於一切智，是為四
【現代漢語翻譯】 現代漢語譯本：『如果只是想佈施，那福報不大。』應該前往師父和尚那裡，身心都要一起行動，身心都要理解並安住。如果想到我的師父和尚去了別的地方，心裡不高興並感到後悔。對於那些誦經學法有智慧的人，應當把他們當作師父和尚，不惜身命。爲了樂於佛法，就應當跟隨師父和尚修行；爲了佛法的利益，應當捨棄一切財物和貪戀。 對於師父和尚，如果歡喜聽聞一句四句偈——無論是誦經、佈施、持戒、忍辱、精進、一心、修行、智慧、慈悲喜捨——都要一心一意地修習佛道。如果聽聞一句四句偈，無論是誦經，都應當供養師父和尚，對於所接受的字句含義，所接受的誦經，都應當以正直的心對待，沒有虛偽諂媚。用一切萬物供養都還不能報答師父的恩情，更何況是用佛法供養呢？長者！如果聽到所傳說的——無論是善妙的聲音、佛法的聲音、寂滅的聲音、如教導的聲音、聽到如來的聲音——應當供養師父一劫（kalpa，佛教時間單位，指極長的時間），都還不能完全報答師父的恩情。」 佛說：『長者！因此，說法的福報是無量的，其智慧是不可限量的，安住于尊貴的佛法也是無數的。如果有菩薩想要供養無量的佛法，應當供養出家的菩薩。什麼是出家的修行呢？就是聽聞佛法后就去實踐，應當審慎地清凈自己的戒律。』 佛說：『長者！出家的菩薩有四種修行方法，戒律清凈。是哪四種呢？第一，安住于賢聖的教導；第二，托缽乞食以培養德行，樂於知足；第三，出家的菩薩不貪戀家庭；第四，不學習戒律，也沒有虛偽諂媚，住在清凈的地方，這就是四種。還有四種。是哪四種呢？第一，身體所做的一切都至誠，身體也沒有任何執著；第二，口中所說的一切都至誠，口也沒有任何執著；第三，心中所想的都柔和，心也沒有任何執著；第四，遠離一切所見，安住於一切智慧，這就是四種。』
【English Translation】 English version: 『If one only thinks of giving, the merit is not great.』 One should go to the teacher and monk, both body and mind should act together, and both body and mind should understand and abide. If one thinks that my teacher and monk has gone elsewhere, one's heart will be unhappy and regretful. For those who are wise in reciting scriptures and learning the Dharma, one should regard them as teachers and monks, not sparing one's life. For the sake of delighting in the Dharma, one should follow the teacher and monk in practice; for the benefit of the Dharma, one should give up all wealth and attachments. Regarding the teacher and monk, if one is delighted to hear a four-line verse—whether it is reciting scriptures, giving, upholding precepts, patience, diligence, single-mindedness, practice, wisdom, compassion, joy, or equanimity—one should wholeheartedly practice the path of the Buddha. If one hears a four-line verse, whether it is reciting scriptures, one should make offerings to the teacher and monk. Regarding the meaning of the words and sentences received, and the recitation received, one should treat them with an upright heart, without flattery or deceit. Offering all things is still not enough to repay the teacher's kindness, let alone offering the Dharma? Elder! If one hears what is being said—whether it is a virtuous sound, the sound of the Buddha's Dharma, the sound of tranquility, the sound of teachings, or the sound of the Tathagata—one should serve the teacher for a kalpa (a Buddhist unit of time, referring to an extremely long period), and still not fully repay the teacher's kindness.』 The Buddha said: 『Elder! Therefore, the merit of teaching the Dharma is immeasurable, its wisdom is limitless, and abiding in the venerable Dharma is also countless. If there are Bodhisattvas who wish to make offerings to the immeasurable Dharma, they should make offerings to the ordained Bodhisattvas. What is the practice of ordination? It is to practice what one has heard of the Dharma, and one should carefully purify one's precepts.』 The Buddha said: 『Elder! Ordained Bodhisattvas have four practices, and their precepts are pure. What are the four? First, they abide in the teachings of the wise and noble; second, they beg for alms to cultivate virtue and are content with what they have; third, ordained Bodhisattvas do not crave family life; fourth, they do not learn precepts, nor are they deceitful or flattering, and they live in secluded places. These are the four. There are also four more. What are the four? First, all that the body does is sincere, and the body has no attachment; second, all that the mouth says is sincere, and the mouth has no attachment; third, all that the mind thinks is gentle, and the mind has no attachment; fourth, they are detached from all views and abide in all wisdom. These are the four.』
事。復有四。何等為四？一者、棄我事，二者、遠吾事，三者、斷自在，四者、舍因緣法，是為四。復有四。何等為四？一者、我身與法一也；二者、諸種與法種等；三者、諸入為與空聚等；四者、得智慧行，適無所居；是為四。復有四。何等為四？一者、身所知身自作；二者、不為人所動；三者、不入人罪法，滅于諸念；四者、奉一切法，審諦無有異；是為四。復有四。何等為四？一者、以脫于空，二者、無想、無恐懼，三者、為一切大哀，四者、得無我忍，是為四。
「彼若聞清凈三昧，當作是念言：『何等為清凈三昧？』奉一切法，意舍欲及我所，其心為一。其心無所流、心無所輕戲，以縛縛意，心無所著。心不可見，心於內現意之境界無有習會。意於我法為何等念？等於法界——無有生、無有行——內外無所著正受，是謂為三昧、是謂住法三昧。
「彼若聞審諦智慧清凈，便當作是念言：『何等為智慧？』謂解於法句，分別智慧為慧；入于解黠為慧，知他人心之所念；解法為慧，於法正受。彼于智無智、于相無身，為空相無有持、亦無有舍，相無有處，無央數相所念為空。」
佛言：「長者！觀法當如是，是為出家菩薩行。」
佛說是經時，八千人發大道意，此諸長者出家下鬚髮者
【現代漢語翻譯】 現代漢語譯本：還有四件事。哪四件呢？第一，捨棄『我』的事；第二，遠離『我』的事；第三，斷絕自在；第四，捨棄因緣法。這便是四件事。還有四件事。哪四件呢？第一，我的身體與法是一體的；第二，各種種子與法的種子是相同的；第三，諸入（指眼、耳、鼻、舌、身、意六根）與空聚是相同的；第四，獲得智慧的修行，適宜于無所執著。這便是四件事。還有四件事。哪四件呢？第一，身體所知的事情由身體自己完成；第二，不被他人所動搖；第三，不陷入他人的罪法，滅除一切念頭；第四，奉行一切法，審視諦理，沒有差異。這便是四件事。還有四件事。哪四件呢？第一，以解脫于空性；第二，無念、無恐懼；第三，為一切眾生生起大悲；第四，獲得無我忍。這便是四件事。 『如果他聽聞清凈三昧，應當這樣想：『什麼是清凈三昧？』奉行一切法，心中捨棄慾望和『我所』，使心達到統一。心無所流散，心不輕浮戲弄，以束縛來約束心意，心無所執著。心不可見，心在內在顯現，意念的境界沒有習染。意念對於『我』和『法』有何種想法呢？等同於法界——沒有生起，沒有執行——內外無所執著，正受於此，這就是三昧，這就是安住於法的三昧。 『如果他聽聞審諦智慧清凈，便應當這樣想：『什麼是智慧？』所謂理解法句，分別智慧為慧；進入理解和明察為慧，知道他人心中所想；理解法為慧，對於法正受。他對於智與無智、對於相與無身，視為空相，沒有執持，也沒有捨棄，相沒有處所，無數的相所念為空。』 佛說：『長者！觀察法應當像這樣，這是出家菩薩的修行。』 佛陀說這部經時，八千人發起了無上菩提心，這些長者出家，剃除了鬚髮。
【English Translation】 English version: Furthermore, there are four things. What are the four? First, abandoning the affairs of 『self』; second, distancing oneself from the affairs of 『self』; third, severing self-mastery; fourth, relinquishing the law of dependent origination. These are the four. Furthermore, there are four things. What are the four? First, my body and the Dharma are one; second, all seeds and the seeds of the Dharma are equal; third, all entrances (referring to the six senses: eyes, ears, nose, tongue, body, and mind) are equal to the aggregation of emptiness; fourth, attaining the practice of wisdom, suitable for non-attachment. These are the four. Furthermore, there are four things. What are the four? First, what the body knows, the body does itself; second, not being moved by others; third, not falling into the sinful laws of others, extinguishing all thoughts; fourth, upholding all laws, examining the truth, without difference. These are the four. Furthermore, there are four things. What are the four? First, being liberated from emptiness; second, without thought, without fear; third, generating great compassion for all beings; fourth, attaining the forbearance of no-self. These are the four. 『If he hears of pure Samadhi, he should think thus: 『What is pure Samadhi?』 Upholding all laws, in his mind abandoning desires and 『what belongs to me』, making his mind unified. The mind does not flow away, the mind is not frivolous or playful, using restraint to bind the mind, the mind is without attachment. The mind is invisible, the mind manifests internally, the realm of thought has no defilement. What kind of thoughts does the mind have regarding 『self』 and 『Dharma』? It is equal to the Dharma realm—without arising, without movement—without attachment internally or externally, rightly receiving this, this is called Samadhi, this is called abiding in the Dharma Samadhi.』 『If he hears of the purity of true wisdom, he should think thus: 『What is wisdom?』 It is said that understanding the phrases of the Dharma, distinguishing wisdom as wisdom; entering into understanding and discernment as wisdom, knowing what others think in their minds; understanding the Dharma as wisdom, rightly receiving the Dharma. He views wisdom and non-wisdom, form and formlessness, as emptiness, without holding on, nor abandoning, form has no place, the countless forms are thought of as empty.』 The Buddha said: 『Elder! Observe the Dharma in this way, this is the practice of a Bodhisattva who has left home.』 When the Buddha spoke this sutra, eight thousand people generated the aspiration for supreme enlightenment, and these elders left home, shaving off their beards and hair.
皆得不起法忍，三萬二千天及人遠塵離垢于諸法中得法眼凈，二百比丘得無起餘漏盡意解。
郁迦長者歡喜踴躍，以殊異衣——其價百千——用上如來，說是言：「我持是善本功德施於一切菩薩，令是功德歸流諸居家菩薩，皆令具足此法如如來；令出家菩薩得戒智慧具足此法，愿令出家菩薩得戒智慧猶如如來。唯然，世尊！云何居家菩薩在所居住學具足出家戒法？」
佛告長者：「居家菩薩佈施一切，無所愛惜；其心常志大乘，不望其報。
「複次，長者！居家菩薩當凈修梵行，心不念習淫慾，何況受？
「複次，長者！居家菩薩解空事、入四禪，以善權行求無恃者，令志寂滅。
「複次，長者！居家菩薩當大精進、解智慧、度無極，於一切仗大慈，受一切法，當擁護以法教化人。
「是為四事行，居家菩薩在家立出家戒法。」
爾時，郁迦長者白佛言：「世尊！我獨立居家地，當住于如來教戒，我當爲如來廣達佛道，亦當學是出家之法，當復奉行是法禁。」
時佛便笑。諸佛、世尊之法，笑時有無數色、種種色、不可思議色從口中照無量佛國，上至梵天還繞佛身，于頂上㸌然不現。賢者阿難從坐起，白佛言：「佛不妄笑，愿聞其意。」
佛告阿難：「汝見
【現代漢語翻譯】 現代漢語譯本 都獲得了不起的法忍，三萬二千天人和人遠離塵垢，在諸法中獲得法眼清凈，二百位比丘獲得無生餘漏盡的意解。 郁迦長者歡喜踴躍，用價值百千的珍貴衣物供養如來，說道：『我將這善本功德施予一切菩薩，使這功德歸流於所有在家的菩薩，都讓他們像如來一樣具足此法；使出家的菩薩得到戒律和智慧，具足此法，愿出家的菩薩得到的戒律和智慧猶如如來。唯愿世尊！請問在家的菩薩如何能在所居住的地方學習並具足出家的戒法？』 佛告訴長者：『在家的菩薩要佈施一切，不吝惜任何東西；他們的心要常懷大乘的志向，不求回報。』 『其次，長者！在家的菩薩應當清凈地修持梵行，心中不思念習染淫慾，更何況是接受淫慾呢？』 『其次，長者！在家的菩薩要理解空性的道理，進入四禪，用善巧方便去幫助那些沒有依靠的人，使他們立志于寂滅。』 『其次，長者！在家的菩薩應當精進努力，理解智慧，度過無邊無際的苦海，對一切眾生懷有大慈悲心，接受一切法，應當擁護佛法，用佛法教化他人。』 『這就是四種修行，在家的菩薩在家中也能建立出家的戒法。』 當時，郁迦長者對佛說：『世尊！我雖然獨自在家，但應當安住于如來的教戒，我應當為如來廣傳佛道，也應當學習出家之法，並且奉行這些戒律。』 這時，佛便笑了。諸佛、世尊的法則，笑時有無數種顏色、各種各樣的顏色、不可思議的顏色從口中照耀無量佛國，上至梵天，然後環繞佛身，在頭頂上忽然消失不見。賢者阿難從座位上站起來，對佛說：『佛不會無緣無故地笑，愿聞其意。』 佛告訴阿難：『你看見
【English Translation】 English version All attained the forbearance of non-arising dharmas (anutpattika-dharma-ksanti), thirty-two thousand devas and humans were purified from defilements and obtained the pure Dharma Eye (dharma-caksu) in all dharmas, and two hundred bhiksus attained the unarising, remainderless, exhaustion of outflows (anasrava-ksaya) and liberation of mind (ceto-vimukti). The elder Ugra was overjoyed and offered the Tathagata (Tathagata) precious garments worth hundreds of thousands, saying, 'I dedicate this root of merit to all Bodhisattvas (Bodhisattva), may this merit flow to all lay Bodhisattvas, enabling them to fully possess this Dharma like the Tathagata; may the ordained Bodhisattvas obtain precepts and wisdom, fully possessing this Dharma, and may the ordained Bodhisattvas obtain precepts and wisdom like the Tathagata. O World Honored One! How can lay Bodhisattvas, in their residences, learn and fully possess the precepts of the ordained?' The Buddha told the elder, 'Lay Bodhisattvas should give everything without any attachment; their minds should always aspire to the Mahayana (Mahayana), without seeking any reward.' 'Furthermore, elder! Lay Bodhisattvas should purely practice brahmacarya (brahmacarya), their minds should not think of or practice sexual desire, let alone indulge in it.' 'Furthermore, elder! Lay Bodhisattvas should understand the principle of emptiness (sunyata), enter the four dhyanas (dhyana), and use skillful means to help those who are without support, leading them to aspire to nirvana (nirvana).' 'Furthermore, elder! Lay Bodhisattvas should be greatly diligent, understand wisdom, cross the boundless ocean of suffering, have great compassion for all beings, accept all dharmas, and should protect the Dharma and use it to teach others.' 'These are the four practices, and lay Bodhisattvas can establish the precepts of the ordained while remaining at home.' At that time, the elder Ugra said to the Buddha, 'O World Honored One! Although I am a layperson, I shall abide by the Tathagata's teachings and precepts. I shall widely propagate the Buddha's path for the Tathagata, and I shall also learn the Dharma of the ordained and practice these precepts.' Then the Buddha smiled. According to the Dharma of all Buddhas and World Honored Ones, when they smile, countless colors, various colors, and inconceivable colors shine from their mouths, illuminating countless Buddha lands, reaching up to the Brahma heaven, then circling around the Buddha's body, and suddenly disappearing at the top of his head. The venerable Ananda rose from his seat and said to the Buddha, 'The Buddha does not smile without a reason, I wish to hear its meaning.' The Buddha told Ananda, 'Did you see
郁迦長者用法故供養于如來，復作師子吼不？」
阿難：「唯然，世尊！我今已見。」
佛言：「阿難！是郁迦長者住于居家地，於是賢劫諸有如來皆當供養，受其法教。居在家居，具足出家戒法，是時為諸如來普宣佛道。」
於是，阿難問郁迦長者：「用是居家為樂？居家為垢？居家不如出家受聖賢教法。」
郁迦答曰：「阿難！且止，勿作是語云諸聖賢亦無垢染、有大哀解脫、不念自安。諸菩薩忍諸苦，不捨一切人。」
佛言：「阿難！是郁迦長者雖住居家地，常有等心，於是賢劫所度人民甚多，勝餘出家菩薩百千人教授。所以者何？阿難！雖有出家菩薩百千人，其德之智不及郁迦長者。」
阿難白佛言：「是名為何等經？云何持名？」
佛言：「阿難！是經，一名『郁迦長者所問』，汝當受持，二名『居家出家品』，三名『持一心宴坐其德名聞』。」
佛言：「阿難！若有菩薩聞是經為具足諸法，勝於百劫修梵清凈懈廢之行。是故，阿難！欲作大精進者、及欲教他人精進者，自欲住於一切法德者、及欲立一切於法德者，當聞是經、當受持、諷誦。所以者何？欲具足一切法，當視是經法與如來等。阿難！其有菩薩遠離是經者，則為遠離一切諸佛，不得復見一切
【現代漢語翻譯】 現代漢語譯本：郁迦長者因為修習佛法而供養如來，並且再次發出獅子吼嗎？ 阿難回答說：『是的，世尊！我親眼見到了。』 佛陀說：『阿難！這位郁迦長者雖然身處居家之地，但在賢劫中，所有如來都會接受他的供養，並接受他的教誨。他居家修行，卻能圓滿出家戒法，那時他會為諸如來普遍宣揚佛道。』 於是，阿難問郁迦長者：『在家生活是快樂的嗎？在家生活是污垢嗎？在家生活不如出家接受聖賢的教法。』 郁迦回答說：『阿難！請住口，不要說聖賢沒有污垢、有大悲解脫、不考慮自身安樂這樣的話。諸菩薩忍受各種痛苦，不捨棄任何人。』 佛陀說：『阿難！這位郁迦長者雖然身處居家之地，卻常懷平等之心，在賢劫中所度化的人民非常多，勝過其他出家菩薩百千人的教化。這是為什麼呢？阿難！即使有百千出家菩薩，他們的德行和智慧也比不上郁迦長者。』 阿難對佛說：『這部經叫什麼名字？應該如何稱呼它？』 佛陀說：『阿難！這部經，一名叫『郁迦長者所問』，你們應當受持；二名『居家出家品』；三名『持一心宴坐其德名聞』。』 佛陀說：『阿難！如果有菩薩聽聞這部經，就能圓滿諸法，勝過百劫修習梵行清凈卻懈怠的行為。因此，阿難！想要精進修行的人，以及想要教導他人精進修行的人，自己想要安住於一切法德的人，以及想要使一切安立於法德的人，都應當聽聞這部經，應當受持、諷誦。這是為什麼呢？想要圓滿一切法，應當視這部經法與如來相等。阿難！如果菩薩遠離這部經，就等於遠離一切諸佛，不能再見到一切諸佛。』
【English Translation】 English version: Did the elder Ugga, because of practicing the Dharma, make offerings to the Tathagata and roar the lion's roar again? Ananda replied, 'Yes, World Honored One! I have seen it with my own eyes.' The Buddha said, 'Ananda! This elder Ugga, though living in a household, will receive offerings from all Tathagatas in this Bhadrakalpa and receive their teachings. Living as a householder, he will fulfill the precepts of a renunciate, and at that time, he will universally proclaim the Buddha's path for all Tathagatas.' Then, Ananda asked the elder Ugga, 'Is living at home joyful? Is living at home defiled? Is living at home not as good as leaving home to receive the teachings of the sages?' Ugga replied, 'Ananda! Stop, do not say that the sages have no defilements, have great compassion and liberation, and do not consider their own peace. The Bodhisattvas endure all sufferings and do not abandon anyone.' The Buddha said, 'Ananda! This elder Ugga, though living in a household, always has an equal mind. The people he has liberated in this Bhadrakalpa are very numerous, surpassing the teachings of hundreds of thousands of other renunciate Bodhisattvas. Why is this? Ananda! Even if there are hundreds of thousands of renunciate Bodhisattvas, their virtue and wisdom cannot compare to elder Ugga.' Ananda said to the Buddha, 'What is the name of this sutra? How should it be called?' The Buddha said, 'Ananda! This sutra is named 'The Questions of Elder Ugga,' you should uphold it; the second name is 'The Chapter on Householders and Renunciates'; the third name is 'Holding One Mind in Seated Meditation, Its Virtue is Renowned.' The Buddha said, 'Ananda! If a Bodhisattva hears this sutra, he will perfect all Dharmas, surpassing the practice of pure conduct for hundreds of kalpas while being lax. Therefore, Ananda! Those who wish to practice great diligence, and those who wish to teach others to practice diligence, those who wish to abide in all virtuous Dharmas, and those who wish to establish all in virtuous Dharmas, should hear this sutra, should uphold it, and recite it. Why is this? Those who wish to perfect all Dharmas should regard this sutra as equal to the Tathagata. Ananda! If a Bodhisattva distances himself from this sutra, he is distancing himself from all Buddhas and will not be able to see all Buddhas again.'
諸佛。所以者何？其有說是經者，則為面見一切諸佛。阿難！政使是三千大千世界滿其中火，菩薩便當入過其中求聞是法，受持諷誦，當以諸寶滿三千大千世界用供養師，受是經法持諷誦讀。
「阿難！若有菩薩供養過去、當來、今現在諸佛、世尊，盡其形壽供養爾所佛已，不受是經法、不能諷誦、亦不于中作諸功德，為不供養去來今佛。阿難！若復有人聞是經典，受持諷誦、廣為人說，于中作諸功德，為已供養去來今佛。所以者何？諸如來、無所著、等正覺以法為上，為從法生。」
佛說如是，賢者阿難及郁迦長者，諸天、阿須倫、世間人民，聞經歡喜，皆前為佛作禮而去。
郁迦羅越問菩薩行經
【現代漢語翻譯】 現代漢語譯本： 諸位佛陀，這是什麼緣故呢？如果有人宣說這部經典，就等於面見一切諸佛。阿難，即使這三千大千世界充滿了火焰，菩薩也應當進入其中，尋求聽聞此法，接受、持守、諷誦，並應當用充滿三千大千世界的各種珍寶來供養傳授此法的老師，接受這部經法，持守、諷誦、讀誦。 阿難，如果有菩薩供養過去、未來、現在的一切佛、世尊，盡其一生供養了如此多的佛之後，卻不接受這部經法，不能諷誦，也不在其中修習各種功德，就等於沒有供養過去、未來、現在的諸佛。阿難，如果有人聽聞這部經典，接受、持守、諷誦，並廣為他人宣說，在其中修習各種功德，就等於已經供養了過去、未來、現在的諸佛。這是什麼緣故呢？諸如來（Tathagata，佛的稱號）、無所著（無執著）、等正覺（Samyak-sambuddha，完全覺悟者）以法為至上，因為他們是從法而生的。 佛陀如此宣說之後，賢者阿難（Ananda，佛陀的十大弟子之一）和郁迦（Ugga，長者名）長者，以及諸天、阿修羅（Asura，一種神道生物）、世間人民，聽聞此經后都非常歡喜，都上前向佛陀頂禮，然後離去。 《郁迦羅越問菩薩行經》（Ugrapariprccha Sutra，經名）
【English Translation】 English version: Why is this so, Buddhas? If there is someone who proclaims this sutra, it is as if they are face to face with all the Buddhas. Ananda, even if this three-thousand great thousand world were filled with fire, a Bodhisattva should enter into it to seek to hear this Dharma, accept it, uphold it, and recite it. They should use all kinds of treasures filling the three-thousand great thousand world to make offerings to the teacher who transmits this Dharma, accept this sutra, uphold it, recite it, and read it. Ananda, if there is a Bodhisattva who makes offerings to all the Buddhas, World Honored Ones, of the past, future, and present, and after making offerings to so many Buddhas throughout their entire life, they do not accept this sutra, cannot recite it, nor cultivate various merits within it, it is as if they have not made offerings to the Buddhas of the past, future, and present. Ananda, if there is someone who hears this sutra, accepts it, upholds it, recites it, and widely proclaims it to others, and cultivates various merits within it, it is as if they have already made offerings to the Buddhas of the past, future, and present. Why is this so? All Tathagatas (Buddha's title), the Unattached, the Samyak-sambuddhas (Fully Enlightened Ones) regard the Dharma as supreme, because they are born from the Dharma. After the Buddha spoke thus, the Venerable Ananda (one of the ten great disciples of the Buddha) and the elder Ugga (name of an elder), as well as the devas, asuras (a type of divine being), and the people of the world, having heard this sutra, were all very joyful. They all came forward, bowed to the Buddha, and then departed. The Ugrapariprccha Sutra (name of the sutra)