T12n0325_佛說決定毗尼經

大正藏第 12 冊 No. 0325 佛說決定毗尼經

No. 325 [No. 310(24)]

佛說決定毗尼經

群錄皆云燉煌三藏譯

如是我聞：

一時，佛在舍衛國祇陀林中給孤獨精舍，與大比丘眾千二百五十，菩薩萬人。

爾時，世尊如龍王視觀察大眾，觀大眾已，告諸菩薩：「仁者！誰能於後惡世，堪忍護持正法，以諸方便成就眾生？」

爾時，彌勒菩薩即從坐起，偏袒右肩右膝著地，白佛言：「世尊！我能堪忍於後世時，受持如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提，多所利益無量眾生。」

師子菩薩白佛言：「世尊！我能堪忍成就眾生。」

金剛菩薩白佛言：「世尊！我能堪忍憐愍守護諸惡眾生。」

文殊師利法王子白佛言：「世尊！我能堪忍充足眾生諸所悕望。」

智勝菩薩白佛言：「世尊！我能堪忍令諸眾生除去無明。」

法勝菩薩白佛言：「世尊！我能堪忍令諸眾生離諸非法。」

月勝菩薩白佛言：「世尊！我能堪忍令諸眾生常得遠離非功德法。」

日勝菩薩白佛言：「世尊！我能堪忍以安樂乘，令諸眾生皆得度脫。」

無畏菩薩白佛言：「世尊！我能堪忍成就饒

【現代漢語翻譯】現代漢語譯本《佛說決定毗尼經》

（群錄都說是敦煌三藏翻譯的）

如是我聞：

一時，佛陀在舍衛國祇陀林中的給孤獨精舍，與一千二百五十位大比丘和一萬位菩薩在一起。

當時，世尊像龍王一樣觀察著大眾，觀察完畢后，告訴各位菩薩：『各位仁者！誰能在未來的惡世中，堪忍守護正法，用各種方便法門來成就眾生？』

這時，彌勒菩薩立即從座位上站起來，袒露右肩，右膝跪地，對佛說：『世尊！我能堪忍在未來的時代，受持如來在百千萬億那由他阿僧祇劫所積累的阿耨多羅三藐三菩提（無上正等正覺），利益無量眾生。』

師子菩薩對佛說：『世尊！我能堪忍成就眾生。』

金剛菩薩對佛說：『世尊！我能堪忍憐憫守護各種惡劣的眾生。』

文殊師利法王子對佛說：『世尊！我能堪忍滿足眾生的一切願望。』

智勝菩薩對佛說：『世尊！我能堪忍使眾生去除無明（愚癡）。』

法勝菩薩對佛說：『世尊！我能堪忍使眾生遠離各種非法。』

月勝菩薩對佛說：『世尊！我能堪忍使眾生常常遠離非功德法。』

日勝菩薩對佛說：『世尊！我能堪忍用安樂之乘，使眾生都得到解脫。』

無畏菩薩對佛說：『世尊！我能堪忍成就饒益眾生之事。』

【English Translation】 English version The Buddha Speaks the Sutra on the Determination of Vinaya

(All records say it was translated by the Tripitaka Master of Dunhuang)

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in the country of Shravasti, together with 1,250 great Bhikshus and 10,000 Bodhisattvas.

At that time, the World Honored One, like a Dragon King, observed the assembly. Having observed the assembly, he said to the Bodhisattvas: 'Virtuous ones! Who can, in the evil ages to come, endure and uphold the Right Dharma, and through various skillful means, accomplish sentient beings?'

Then, Bodhisattva Maitreya immediately rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha: 'World Honored One! I can endure in the future ages to uphold the Anuttara-samyak-sambodhi (supreme perfect enlightenment) accumulated by the Tathagata over hundreds of thousands of millions of nayutas of asamkhya kalpas, and benefit immeasurable sentient beings.'

Bodhisattva Simha (Lion) said to the Buddha: 'World Honored One! I can endure to accomplish sentient beings.'

Bodhisattva Vajra (Diamond) said to the Buddha: 'World Honored One! I can endure to have compassion and protect all evil sentient beings.'

Manjushri, the Dharma Prince, said to the Buddha: 'World Honored One! I can endure to fulfill all the hopes of sentient beings.'

Bodhisattva Jñāna-vijaya (Wisdom Victory) said to the Buddha: 'World Honored One! I can endure to remove the ignorance of all sentient beings.'

Bodhisattva Dharma-vijaya (Dharma Victory) said to the Buddha: 'World Honored One! I can endure to cause all sentient beings to depart from all that is not Dharma.'

Bodhisattva Chandra-vijaya (Moon Victory) said to the Buddha: 'World Honored One! I can endure to cause all sentient beings to always be far from non-meritorious dharmas.'

Bodhisattva Surya-vijaya (Sun Victory) said to the Buddha: 'World Honored One! I can endure to cause all sentient beings to attain liberation through the vehicle of peace and happiness.'

Bodhisattva Abhaya (Fearless) said to the Buddha: 'World Honored One! I can endure to accomplish that which benefits sentient beings.'

益無邊眾生。」

颰陀婆羅菩薩白佛言：「世尊！我能堪忍說無癡法，令諸眾生皆得聞知成就智慧。」

無盡意菩薩白佛言：「世尊！我能堪忍興發大愿，令無盡眾生皆得成就。」

月光菩薩言：「我能堪忍令諸眾生常行給事。」

妙目菩薩言：「我能堪忍與諸眾生安樂根本。」

觀世音菩薩言：「我能堪忍剛強惡趣諸眾生等為作歸依。」

得大勢菩薩言：「我能堪忍不度惡趣眾生皆令得度。」

善數菩薩言：「我能堪忍令諸眾生不調伏者令得調伏。」

妙意(丹云妙音)菩薩言：「我能堪忍喜樂小法諸眾生等令得度脫。」

喜樂菩薩言：「我能堪忍卑下弊惡雜穢眾生皆令成就。」

光積菩薩言：「我能堪忍成就解脫畜生眾生。」

入無諍菩薩言：「我能堪忍示現正道成就眾生。」

愛見菩薩言：「我能堪忍安樂利益給施眾生求實智慧。」

不思議菩薩言：「我能堪忍愍念成就餓鬼眾生。」

日光菩薩言：「我能堪忍未淳熟眾生能令成熟。」

毗摩羅鞊菩薩言：「我能堪忍充滿眾生一切所愿。」

大氣力菩薩言：「我能堪忍為諸眾生閉惡道門。」

斷疑菩薩言：「我能堪忍樂小法眾生令得度脫。」

【現代漢語翻譯】現代漢語譯本『利益無邊眾生。』

颰陀婆羅菩薩（Bhadrapala Bodhisattva）對佛說：『世尊！我能堪忍宣說無癡之法，使一切眾生都能聽聞併成就智慧。』

無盡意菩薩（Akshayamati Bodhisattva）對佛說：『世尊！我能堪忍發起大愿，使無盡的眾生都能成就。』

月光菩薩（Chandraprabha Bodhisattva）說：『我能堪忍使一切眾生常行供養。』

妙目菩薩（Suchakshu Bodhisattva）說：『我能堪忍給予一切眾生安樂的根本。』

觀世音菩薩（Avalokiteśvara Bodhisattva）說：『我能堪忍為剛強、處於惡道的眾生等作皈依。』

得大勢菩薩（Mahāsthāmaprāpta Bodhisattva）說：『我能堪忍不度脫惡道眾生，使他們都得到度脫。』

善數菩薩（Susankhya Bodhisattva）說：『我能堪忍使不調伏的眾生得到調伏。』

妙意菩薩（丹云妙音）（Manjushri Bodhisattva）說：『我能堪忍使喜樂小法的眾生等得到度脫。』

喜樂菩薩（Pramudita Bodhisattva）說：『我能堪忍使卑下、惡劣、雜穢的眾生都得到成就。』

光積菩薩（Rashmikuta Bodhisattva）說：『我能堪忍成就解脫畜生道的眾生。』

入無諍菩薩（Anikshipta Bodhisattva）說：『我能堪忍示現正道，成就眾生。』

愛見菩薩（Priyamdarshana Bodhisattva）說：『我能堪忍安樂利益、給予眾生，使他們求得真實的智慧。』

不思議菩薩（Achintya Bodhisattva）說：『我能堪忍憐憫併成就餓鬼道的眾生。』

日光菩薩（Suryaprabha Bodhisattva）說：『我能堪忍使未成熟的眾生能夠成熟。』

毗摩羅鞊菩薩（Vimalagarbha Bodhisattva）說：『我能堪忍滿足眾生的一切願望。』

大氣力菩薩（Mahabala Bodhisattva）說：『我能堪忍為一切眾生關閉惡道之門。』

斷疑菩薩（Chedana Bodhisattva）說：『我能堪忍使喜樂小法的眾生得到度脫。』

【English Translation】 English version 'Benefit boundless sentient beings.'

Bhadrapala Bodhisattva said to the Buddha, 'World Honored One, I can endure to speak the Dharma of non-ignorance, so that all sentient beings may hear and achieve wisdom.'

Akshayamati Bodhisattva said to the Buddha, 'World Honored One, I can endure to arouse great vows, so that endless sentient beings may all achieve.'

Chandraprabha Bodhisattva said, 'I can endure to cause all sentient beings to constantly practice giving.'

Suchakshu Bodhisattva said, 'I can endure to give all sentient beings the root of happiness.'

Avalokiteśvara Bodhisattva said, 'I can endure to be a refuge for the stubborn sentient beings in evil realms.'

Mahāsthāmaprāpta Bodhisattva said, 'I can endure to not liberate sentient beings in evil realms until they are all liberated.'

Susankhya Bodhisattva said, 'I can endure to cause the untamed sentient beings to be tamed.'

Manjushri Bodhisattva (also known as Wonderful Sound) said, 'I can endure to liberate sentient beings who delight in lesser Dharmas.'

Pramudita Bodhisattva said, 'I can endure to cause the lowly, wicked, and defiled sentient beings to all achieve.'

Rashmikuta Bodhisattva said, 'I can endure to achieve the liberation of sentient beings in the animal realm.'

Anikshipta Bodhisattva said, 'I can endure to show the right path and achieve sentient beings.'

Priyamdarshana Bodhisattva said, 'I can endure to give happiness and benefit to sentient beings, so they seek true wisdom.'

Achintya Bodhisattva said, 'I can endure to have compassion and achieve sentient beings in the hungry ghost realm.'

Suryaprabha Bodhisattva said, 'I can endure to cause the immature sentient beings to mature.'

Vimalagarbha Bodhisattva said, 'I can endure to fulfill all the wishes of sentient beings.'

Mahabala Bodhisattva said, 'I can endure to close the doors of evil paths for all sentient beings.'

Chedana Bodhisattva said, 'I can endure to liberate sentient beings who delight in lesser Dharmas.'

住無畏菩薩言：「我能堪忍常以讚歎饒益眾生。」

吉勝智菩薩言：「我能堪忍隨諸眾生種種所樂而度脫之。」

住無量菩薩言：「我能堪忍為諸眾生說無為道。」

住一切法無畏菩薩言：「我能堪忍樂種種乘諸眾生等，隨其所樂而能示現。」

妙意菩薩言：「我能堪忍常示眾生所喜樂事而成就之。」

無垢炎菩薩言：「我能堪忍愛念眾生而為守護令得成就。」

摩尼光菩薩言：「我能堪忍令諸眾生自識宿命。」

光德菩薩言：「我能堪忍而以正勤拔濟眾生。」

賢德菩薩言：「我能堪忍究竟斷除眾生苦惱。」

寶手菩薩言：「我能堪忍以諸珍寶給施眾生令得安樂。」

最勝意菩薩言：「我能堪忍貧窮眾生令離貧苦。」

斷諸纏菩薩言：「我能堪忍令諸眾生常得遠離煩惱怖畏。」

金剛光菩薩言：「我能堪忍為諸眾生示現正道。」

現德色像菩薩言：「我能堪忍多求眾生隨其所求皆能給足。」

法出曜菩薩言：「我能堪忍常說清凈諸法之行。」

金剛體菩薩言：「我能堪忍除諸眾生一切障礙。」

法益菩薩言：「我能堪忍常以正法度脫眾生。」

無少有(丹云少為)菩薩言：「我能堪忍為諸眾生滅除諸

【現代漢語翻譯】現代漢語譯本住無畏菩薩（Avayapratibhaya Bodhisattva）說：『我能忍受經常以讚歎來利益眾生。』吉勝智菩薩（Jitasri Bodhisattva）說：『我能忍受隨順各種眾生的喜好來度脫他們。』住無量菩薩（Apramana Bodhisattva）說：『我能忍受為眾生宣說無為之道。』住一切法無畏菩薩（Sarvadharma-Avayapratibhaya Bodhisattva）說：『我能忍受那些喜歡各種乘（yana，佛教的修行方法）的眾生，隨他們的喜好而示現。』妙意菩薩（Subuddhi Bodhisattva）說：『我能忍受經常向眾生展示他們喜歡的事物併成就他們。』無垢炎菩薩（Vimala-tejas Bodhisattva）說：『我能忍受愛護眾生，守護他們，使他們獲得成就。』摩尼光菩薩（Maniprabha Bodhisattva）說：『我能忍受使眾生自己認識到他們的宿命。』光德菩薩（Prabhakara Bodhisattva）說：『我能忍受以正勤來救拔眾生。』賢德菩薩（Bhadrakara Bodhisattva）說：『我能忍受徹底斷除眾生的苦惱。』寶手菩薩（Ratnapani Bodhisattva）說：『我能忍受用各種珍寶佈施給眾生，使他們得到安樂。』最勝意菩薩（Uttamamati Bodhisattva）說：『我能忍受使貧窮的眾生脫離貧困。』斷諸纏菩薩（Sarvabandhana-ccheda Bodhisattva）說：『我能忍受使眾生經常遠離煩惱和恐懼。』金剛光菩薩（Vajraprabha Bodhisattva）說：『我能忍受為眾生示現正道。』現德色像菩薩（Darshaniya-rupa Bodhisattva）說：『我能忍受對於那些貪求很多的眾生，隨他們所求都能滿足。』法出曜菩薩（Dharma-uddyota Bodhisattva）說：『我能忍受經常宣說清凈諸法的修行。』金剛體菩薩（Vajrakaya Bodhisattva）說：『我能忍受去除眾生的一切障礙。』法益菩薩（Dharmavardhana Bodhisattva）說：『我能忍受經常用正法來度脫眾生。』無少有菩薩（Anuna Bodhisattva）說：『我能忍受為眾生滅除各種』

【English Translation】 English version The Bodhisattva Avayapratibhaya (Fearless Dwelling) said, 'I can endure to constantly benefit beings with praise.' The Bodhisattva Jitasri (Victorious Wisdom) said, 'I can endure to liberate beings according to their various desires.' The Bodhisattva Apramana (Immeasurable Dwelling) said, 'I can endure to speak the unconditioned path for all beings.' The Bodhisattva Sarvadharma-Avayapratibhaya (Fearless Dwelling in All Dharmas) said, 'I can endure to show myself to beings who enjoy various yanas (vehicles, paths of practice in Buddhism), according to their preferences.' The Bodhisattva Subuddhi (Wonderful Mind) said, 'I can endure to constantly show beings what they like and accomplish it for them.' The Bodhisattva Vimala-tejas (Immaculate Flame) said, 'I can endure to love and protect beings, enabling them to achieve success.' The Bodhisattva Maniprabha (Jewel Light) said, 'I can endure to enable beings to recognize their past lives themselves.' The Bodhisattva Prabhakara (Light Maker) said, 'I can endure to rescue beings with right diligence.' The Bodhisattva Bhadrakara (Virtuous Maker) said, 'I can endure to completely eliminate the suffering of beings.' The Bodhisattva Ratnapani (Jewel Hand) said, 'I can endure to give various treasures to beings, bringing them peace and happiness.' The Bodhisattva Uttamamati (Supreme Mind) said, 'I can endure to free impoverished beings from poverty.' The Bodhisattva Sarvabandhana-ccheda (Cutter of All Bonds) said, 'I can endure to enable beings to always stay away from afflictions and fears.' The Bodhisattva Vajraprabha (Diamond Light) said, 'I can endure to show the right path to beings.' The Bodhisattva Darshaniya-rupa (Beautiful Appearance) said, 'I can endure to satisfy the desires of beings who are very greedy, fulfilling all their requests.' The Bodhisattva Dharma-uddyota (Radiance of Dharma) said, 'I can endure to constantly speak about the practice of pure dharmas.' The Bodhisattva Vajrakaya (Diamond Body) said, 'I can endure to remove all obstacles for beings.' The Bodhisattva Dharmavardhana (Dharma Increase) said, 'I can endure to liberate beings with the right Dharma.' The Bodhisattva Anuna (Not Small) said, 'I can endure to eliminate all kinds of'

毒。」

月上菩薩言：「我能堪忍為諸眾生示現說法。」

師子意菩薩言：「我能堪忍常以法施饒益眾生。」

童(丹作童)子光菩薩言：「我能堪忍度卑下處諸眾生等。」

佛功德菩薩言：「我能堪忍示現正道斷諸惡趣。」

金剛光菩薩言：「我能堪忍現身色像度脫眾生。」

德吉勝菩薩言：「我能堪忍令損減眾生為作增益。」

持勢菩薩言：「我能堪忍閉地獄門。」

持甘露菩薩言：「我能堪忍令諸眾生得度生死。」

網明菩薩言：「我能堪忍為諸眾生常現光明滅一切結。」

爾時，舍利弗聞諸菩薩作如是等成就眾生以自莊嚴，得未曾有，前白佛言：「未曾有也。世尊！是諸菩薩不可思議有大悲心，種種方便堅固精進而自莊嚴，乃至一切眾生不能沮壞、不能籌量、不能及逮、不能摧伏，所有光明不可障蔽。世尊！我常稱讚是諸菩薩未曾有事，所謂有人，故從求索頭、目、耳、鼻、身體手足一切諸物，求索之時無所吝惜，不生悔心。世尊！我常思惟每作是念，或有逼迫是諸菩薩，從其求索若內、若外所有諸物，當知皆是住不思議解脫菩薩。」

佛告舍利弗：「如是！如是！如汝所言。此諸菩薩所有禪定方便智慧境界之事，非諸凡夫一切聲聞及

【現代漢語翻譯】現代漢語譯本『毒。』

月上菩薩（Chandraprabha Bodhisattva）說：『我能忍受爲了眾生示現說法。』

師子意菩薩（Simhamati Bodhisattva）說：『我能忍受常以佛法佈施來饒益眾生。』

童子光菩薩（Kumaraprabha Bodhisattva）說：『我能忍受度脫處於卑下境地的眾生。』

佛功德菩薩（Buddha-guna Bodhisattva）說：『我能忍受示現正道，斷除一切惡趣。』

金剛光菩薩（Vajraprabha Bodhisattva）說：『我能忍受顯現各種身形色相來度脫眾生。』

德吉勝菩薩（Gunakara-vijaya Bodhisattva）說：『我能忍受使損減的眾生得到增益。』

持勢菩薩（Dharanimdhara Bodhisattva）說：『我能忍受關閉地獄之門。』

持甘露菩薩（Amritadhara Bodhisattva）說：『我能忍受使一切眾生得以脫離生死輪迴。』

網明菩薩（Jalina-prabha Bodhisattva）說：『我能忍受爲了眾生常現光明，滅除一切煩惱。』

這時，舍利弗（Sariputra）聽聞諸位菩薩如此成就眾生，以此來莊嚴自身，感到前所未有，便上前稟告佛陀說：『真是前所未有啊，世尊！這些菩薩具有不可思議的廣大悲心，以種種方便，堅定精進地莊嚴自身，乃至一切眾生都不能夠阻礙、不能夠衡量、不能夠企及、不能夠摧伏他們，他們所發出的光明也無法被遮蔽。世尊！我常常稱讚這些菩薩所做的前所未有的事情，那就是，如果有人向他們求索頭、眼、耳、鼻、身體、手足等一切事物，他們都會毫不吝惜，不生後悔之心。世尊！我常常思惟，每每這樣想，如果有人逼迫這些菩薩，向他們求索無論是內在還是外在的一切事物，應當知道他們都是安住于不可思議解脫的菩薩。』

佛陀告訴舍利弗：『是這樣的！是這樣的！正如你所說。這些菩薩所擁有的禪定、方便、智慧的境界，不是所有凡夫、一切聲聞（Sravaka）和

【English Translation】 English version 'Poison.'

Chandraprabha Bodhisattva said, 'I can endure to demonstrate and preach the Dharma for all sentient beings.'

Simhamati Bodhisattva said, 'I can endure to constantly benefit sentient beings through the gift of Dharma.'

Kumaraprabha Bodhisattva said, 'I can endure to liberate sentient beings in lowly states.'

Buddha-guna Bodhisattva said, 'I can endure to demonstrate the right path and cut off all evil destinies.'

Vajraprabha Bodhisattva said, 'I can endure to manifest various forms and appearances to liberate sentient beings.'

Gunakara-vijaya Bodhisattva said, 'I can endure to bring increase to sentient beings who are diminished.'

Dharanimdhara Bodhisattva said, 'I can endure to close the gates of hell.'

Amritadhara Bodhisattva said, 'I can endure to enable all sentient beings to be liberated from birth and death.'

Jalina-prabha Bodhisattva said, 'I can endure to constantly manifest light for all sentient beings, extinguishing all fetters.'

At that time, Sariputra, having heard the Bodhisattvas accomplishing sentient beings in this way to adorn themselves, felt unprecedented, and stepped forward to report to the Buddha, saying, 'It is truly unprecedented, World Honored One! These Bodhisattvas possess inconceivable great compassion, using various skillful means, firmly and diligently adorning themselves, to the extent that all sentient beings cannot obstruct, cannot measure, cannot reach, cannot subdue them, and the light they emit cannot be obscured. World Honored One! I often praise these Bodhisattvas for their unprecedented deeds, that is, if someone asks them for their head, eyes, ears, nose, body, hands, feet, and all things, they will give without any hesitation, without any regret. World Honored One! I often contemplate, and every time I think, if someone coerces these Bodhisattvas, asking them for all things, whether internal or external, it should be known that they are all Bodhisattvas abiding in inconceivable liberation.'

The Buddha told Sariputra, 'It is so! It is so! As you have said. The states of meditative concentration, skillful means, and wisdom that these Bodhisattvas possess are not within the reach of all ordinary beings, all Sravakas, and

辟支佛所能思量。

「又，舍利弗！是諸菩薩雖見諸佛神通變化，而於諸法心不動轉，常滿眾生諸所欲愿。

「又，舍利弗！若有眾生樂居士法，現居士形為成就故。若有眾生樂大威勢，現作諸王有大威力而調伏之。若有眾生志求涅槃，以聲聞乘而度脫之。求辟支佛者現辟支佛形，為度脫故。求大乘道者現作佛身，為建諸佛法故。

「如是，舍利弗！是諸菩薩種種方便成就眾生，皆悉令得住于佛法。所以者何？舍利弗！若除如來智慧，更無餘乘而得度脫到于涅槃，以是義故名為如來。所以者何？如如來說如如之法，即如覺知此法，名為如來；知諸眾生種種欲樂而悉示現，名為如來；成就一切諸善根本，斷於一切不善根本，名為如來；能示眾生解脫之道，名為如來；能令眾生遠離邪道示現聖道，名為如來；說諸空法顯現空義，名為如來；一切眾生有種種識種種欲樂，隨其所樂示解脫道，名為如來。諸凡夫等妄想疑惑，能使覺知非真實法，諸菩薩等於諸法界不生動轉，如幻眾生皆令解脫，次第當到趣于道場。

「又，舍利弗！在家菩薩應修二施。云何為二？一者、財施；二者、法施。

「又，舍利弗！出家菩薩柔和無瞋，應修四施。何等為四？一者、紙；二者、墨；三者、筆；四者、法。

【現代漢語翻譯】現代漢語譯本是辟支佛（獨覺的修行者）所能思量的境界。『又，舍利弗（佛陀的弟子）！這些菩薩雖然見到諸佛的神通變化，但他們的心對於一切法都不動搖，常常滿足眾生的一切願望。』『又，舍利弗！如果有眾生喜歡在家居士的生活方式，菩薩就示現居士的形象來成就他們。如果有眾生喜歡擁有強大的威勢，菩薩就示現為擁有大威力的國王來調伏他們。如果有眾生立志追求涅槃（寂滅），菩薩就用聲聞乘（小乘佛教）來度脫他們。如果有人追求辟支佛的果位，菩薩就示現辟支佛的形象來度脫他們。如果有人追求大乘佛道，菩薩就示現佛身，爲了建立諸佛的教法。』『像這樣，舍利弗！這些菩薩用種種方便來成就眾生，都使他們能夠安住于佛法之中。為什麼呢？舍利弗！如果除去如來（佛陀）的智慧，就沒有其他的法門能夠度脫眾生到達涅槃，因為這個緣故，所以稱為如來。為什麼呢？因為如來說如如之法（真如實相的法），並且如實覺知此法，所以稱為如來；能夠知道眾生種種的慾望和喜好，並且都示現相應的教導，所以稱為如來；成就一切善的根本，斷除一切不善的根本，所以稱為如來；能夠向眾生指示解脫的道路，所以稱為如來；能夠使眾生遠離邪道，示現聖道，所以稱為如來；宣說諸法皆空的道理，顯現空性的意義，所以稱為如來；一切眾生有種種的意識和種種的慾望，菩薩隨順他們的喜好，指示解脫之道，所以稱為如來。那些凡夫俗子妄想疑惑，菩薩能使他們覺知到非真實之法，菩薩對於諸法界不生動搖，如同幻化的眾生一樣，都使他們得到解脫，次第地到達菩提道場。』『又，舍利弗！在家的菩薩應當修習兩種佈施。哪兩種呢？第一是財施；第二是法施。』『又，舍利弗！出家的菩薩應當柔和沒有嗔恨，應當修習四種佈施。哪四種呢？第一是紙；第二是墨；第三是筆；第四是法。』

【English Translation】 English version That which can be contemplated by a Pratyekabuddha (a solitary enlightened one). 'Furthermore, Shariputra (a disciple of the Buddha)! Although these Bodhisattvas see the miraculous transformations of all Buddhas, their minds do not waver regarding all dharmas (teachings), and they constantly fulfill all the desires of sentient beings.' 'Furthermore, Shariputra! If there are sentient beings who enjoy the life of a householder, the Bodhisattva manifests as a householder to help them achieve their goals. If there are sentient beings who desire great power and authority, the Bodhisattva manifests as a king with great power to subdue them. If there are sentient beings who aspire to Nirvana (liberation), the Bodhisattva liberates them through the Sravaka Vehicle (the path of the disciples). If there are those who seek the state of a Pratyekabuddha, the Bodhisattva manifests as a Pratyekabuddha to liberate them. If there are those who seek the Mahayana path (the Great Vehicle), the Bodhisattva manifests as a Buddha to establish the teachings of all Buddhas.' 'Thus, Shariputra! These Bodhisattvas, through various skillful means, help sentient beings achieve their goals, enabling them to abide in the Buddha's teachings. Why is this so? Shariputra! If one excludes the wisdom of the Tathagata (the Buddha), there is no other vehicle that can lead to liberation and Nirvana. For this reason, he is called the Tathagata. Why is this so? Because the Tathagata speaks of the Dharma of Suchness (the true nature of reality), and truly understands this Dharma, he is called the Tathagata; because he knows the various desires and inclinations of sentient beings and manifests teachings accordingly, he is called the Tathagata; because he perfects all roots of goodness and eradicates all roots of evil, he is called the Tathagata; because he can show sentient beings the path to liberation, he is called the Tathagata; because he can lead sentient beings away from wrong paths and show them the noble path, he is called the Tathagata; because he speaks of the emptiness of all dharmas and reveals the meaning of emptiness, he is called the Tathagata; because all sentient beings have various consciousnesses and various desires, and the Bodhisattva, according to their inclinations, shows them the path to liberation, he is called the Tathagata. Ordinary beings have delusions and doubts, and the Bodhisattva enables them to realize what is not real. The Bodhisattva does not waver in the realm of all dharmas, and like illusory beings, he liberates them all, gradually leading them to the Bodhi-mandala (the place of enlightenment).' 'Furthermore, Shariputra! A Bodhisattva who is a householder should practice two kinds of giving. What are the two? First, material giving; second, Dharma giving.' 'Furthermore, Shariputra! A Bodhisattva who is a renunciate should be gentle and without anger, and should practice four kinds of giving. What are the four? First, paper; second, ink; third, pen; fourth, the Dharma.'

如是四施，出家之人所應修行。得無生忍諸菩薩等，當應修習三種佈施。何等為三？王位佈施、妻子佈施、頭目佈施，如是三種名為大施名極妙施，得無生忍諸菩薩等，應修如是三種佈施。」

舍利弗白佛言：「世尊！菩薩不應畏欲恚癡？」

佛告舍利弗：「菩薩有二大犯。何等為二？因於瞋恚愚癡犯戒名為大犯，因欲犯者名為小犯，難得除卻。因瞋犯者名為大犯，易可除卻；因癡犯者亦名大犯，亦難除卻。以何等故，愛為小犯難得除卻？愛能增長生死枝條亦為種子，以是義故小而難卻。因瞋犯者墮于地獄、畜生、惡道，速疾能為心作障礙，易得除卻；因癡犯者墮八大地獄諸大苦處，難可解脫。

「又，舍利弗！若有菩薩犯于初戒，於十眾前以正直心殷重懺悔，故犯戒者於五眾前，以正直心殷重懺悔；手捉女人眼見噁心，或一人或二人前，以正直心殷重懺悔。

「若有菩薩成就五無間罪，犯于女人、或犯男子，或故犯、犯塔、犯僧，如是等余犯，菩薩應當三十五佛邊，所犯重罪晝夜獨處至心懺悔。懺悔法者：歸依佛、歸依法、歸依僧。

「南無釋迦牟尼佛、南無金剛不壞佛、南無寶光佛、南無龍尊王佛、南無精進軍佛、南無精進喜佛、南無寶火佛、南無寶月光佛、南無現無愚佛、南無

【現代漢語翻譯】現代漢語譯本：

『像這樣四種佈施，是出家之人應當修行的。而證得無生法忍的菩薩們，應當修習三種佈施。是哪三種呢？王位佈施、妻子佈施、頭目佈施，這三種稱為大布施，稱為極妙的佈施。證得無生法忍的菩薩們，應當修習這三種佈施。』舍利弗問佛說：『世尊！菩薩不應該畏懼貪慾、嗔恚、愚癡嗎？』佛告訴舍利弗：『菩薩有兩種大過失。是哪兩種呢？因嗔恚和愚癡而犯戒，稱為大過失；因貪慾而犯戒，稱為小過失，難以去除。因嗔恚而犯戒，稱為大過失，容易去除；因愚癡而犯戒，也稱為大過失，也難以去除。為什麼說，貪愛是小過失卻難以去除呢？因為貪愛能增長生死的枝條，也是生死的種子，因此說它小卻難以去除。因嗔恚而犯戒，會墮入地獄、畜生、惡道，能迅速地障礙心，容易去除；因愚癡而犯戒，會墮入八大地獄等各種大苦之處，難以解脫。』『還有，舍利弗！如果有菩薩犯了初戒，應當在十眾面前以正直的心殷重懺悔；如果故意犯戒，應當在五眾面前以正直的心殷重懺悔；如果手觸女人，眼見生起噁心，應當在一人或二人面前，以正直的心殷重懺悔。』『如果有菩薩犯了五無間罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），或者侵犯女人、或者侵犯男子，或者故意犯戒、侵犯佛塔、侵犯僧眾，像這樣的其他罪過，菩薩應當在三十五佛前，對於所犯的重罪，白天黑夜獨自一人至誠懺悔。懺悔的方法是：歸依佛、歸依法、歸依僧。』『南無釋迦牟尼佛（Sakyamuni Buddha）、南無金剛不壞佛（Vajra indestructible Buddha）、南無寶光佛（Ratna light Buddha）、南無龍尊王佛（Naga king Buddha）、南無精進軍佛（Viriya army Buddha）、南無精進喜佛（Viriya joy Buddha）、南無寶火佛（Ratna fire Buddha）、南無寶月光佛（Ratna moon light Buddha）、南無現無愚佛（Manifest no ignorance Buddha）、南無

【English Translation】 English version:

'Such are the four kinds of giving that those who have left home should practice. Those Bodhisattvas who have attained the patience of non-arising should practice three kinds of giving. What are the three? Giving away one's kingdom, giving away one's wife, and giving away one's head and eyes. These three are called great giving, called supremely wonderful giving. Those Bodhisattvas who have attained the patience of non-arising should practice these three kinds of giving.' Sariputra asked the Buddha, 'World Honored One! Should Bodhisattvas not fear desire, anger, and ignorance?' The Buddha told Sariputra, 'Bodhisattvas have two great offenses. What are the two? Offending against precepts due to anger and ignorance is called a great offense; offending due to desire is called a small offense, which is difficult to remove. Offending due to anger is called a great offense, which is easy to remove; offending due to ignorance is also called a great offense, which is also difficult to remove. Why is it said that love is a small offense but difficult to remove? Because love can increase the branches of birth and death and is also the seed of birth and death, therefore it is said to be small but difficult to remove. Offending due to anger leads to hell, the animal realm, and evil paths, quickly obstructing the mind, and is easy to remove; offending due to ignorance leads to the eight great hells and various great suffering places, and is difficult to be liberated from.' 'Furthermore, Sariputra! If a Bodhisattva violates the initial precept, they should sincerely and earnestly repent before ten members of the Sangha; if they intentionally violate a precept, they should sincerely and earnestly repent before five members of the Sangha; if they touch a woman with their hand and evil thoughts arise in their eyes, they should sincerely and earnestly repent before one or two people.' 'If a Bodhisattva commits the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the harmony of the Sangha), or violates a woman, or violates a man, or intentionally violates precepts, violates a stupa, or violates the Sangha, and other such offenses, the Bodhisattva should, before the thirty-five Buddhas, sincerely repent for the serious offenses committed, alone day and night. The method of repentance is: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha.' 'Namo Sakyamuni Buddha, Namo Vajra indestructible Buddha, Namo Ratna light Buddha, Namo Naga king Buddha, Namo Viriya army Buddha, Namo Viriya joy Buddha, Namo Ratna fire Buddha, Namo Ratna moon light Buddha, Namo Manifest no ignorance Buddha, Namo'

寶月佛、南無無垢佛、南無離垢佛、南無勇施佛、南無清凈佛、南無清凈施佛、南無婆留那佛、南無水天佛、南無堅德佛、南無栴檀功德佛、南無無量掬光佛、南無光德佛、南無無憂德佛、南無那羅延佛、南無功德華佛、南無蓮華光遊戲神通佛、南無財功德佛、南無德唸佛、南無善名稱功德如來、南無紅炎幢王如來、南無善游步功德如來、南無鬥戰勝如來、南無善游步如來、南無周匝莊嚴功德如來、南無寶華游步如來、南無寶蓮華善住娑羅樹王如來。

「如是等一切世界，諸佛世尊常住在世，愿諸世尊慈哀念我，若我此生、若我前生，從無始生死已來，所作眾罪，若自作、若教他作、見作隨喜。若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜。五無間罪，若自作、若教他作、見作隨喜。十不善道，若自作、若教他作、見作隨喜。所作罪障，或有覆藏、或不覆藏，應墮地獄、餓鬼、畜生諸餘惡道，邊地下賤及彌戾車，如是等處所作罪障、今皆懺悔。諸佛世尊當證知我，當憶念我。

「復于諸世尊前作如是言：『若我此生、若於餘生，曾行佈施或守凈戒，乃至施與畜生一揣之食，或修凈行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集挍計籌量，皆悉迴向阿耨多羅三

【現代漢語翻譯】現代漢語譯本：皈依寶月佛（Ratnachandra Buddha），皈依南無無垢佛（Vimala Buddha），皈依南無離垢佛（Vigata-mala Buddha），皈依南無勇施佛（Suradatta Buddha），皈依南無清凈佛（Śuddha Buddha），皈依南無清凈施佛（Śuddhadatta Buddha），皈依南無婆留那佛（Varuna Buddha），皈依南無水天佛（Apsara Buddha），皈依南無堅德佛（Drdhabala Buddha），皈依南無栴檀功德佛（Candana-guna Buddha），皈依南無無量掬光佛（Amitaprabha Buddha），皈依南無光德佛（Prabhakara Buddha），皈依南無無憂德佛（Aśokaguna Buddha），皈依南無那羅延佛（Narayana Buddha），皈依南無功德華佛（Gunapushpa Buddha），皈依南無蓮華光遊戲神通佛（Padmaprabha-vikridita-abhijna Buddha），皈依南無財功德佛（Dhana-guna Buddha），皈依南無德唸佛（Gunasmrti Buddha），皈依南無善名稱功德如來（Su-nama-guna Tathagata），皈依南無紅炎幢王如來（Rakta-jvaja-raja Tathagata），皈依南無善游步功德如來（Suvikranta-guna Tathagata），皈依南無鬥戰勝如來（Sangrama-jita Tathagata），皈依南無善游步如來（Suvikranta Tathagata），皈依南無周匝莊嚴功德如來（Samanta-vyuha-guna Tathagata），皈依南無寶華游步如來（Ratna-pushpa-vikranta Tathagata），皈依南無寶蓮華善住娑羅樹王如來（Ratna-padma-supratisthita-sala-raja Tathagata）。如是等一切世界，諸佛世尊常住在世，愿諸世尊慈悲憐憫我，若我此生、若我前生，從無始生死以來，所作的各種罪過，無論是自己做的，還是教唆他人做的，或是見到他人做而隨喜的；無論是侵佔佛塔、僧團、四方僧眾的財物，無論是自己拿取的，還是教唆他人拿取的，或是見到他人拿取而隨喜的；五無間罪，無論是自己做的，還是教唆他人做的，或是見到他人做而隨喜的；十不善道，無論是自己做的，還是教唆他人做的，或是見到他人做而隨喜的；所作的罪障，或有隱瞞，或不隱瞞，應墮入地獄、餓鬼、畜生等各種惡道，以及邊地和彌戾車等處所作的罪障，現在都懺悔。諸佛世尊應當知曉我，應當憶念我。又在諸位世尊面前這樣說：『若我此生、若於其他生，曾經行佈施或持守清凈戒律，乃至施捨給畜生一口食物，或修習清凈的行為所產生的善根，成就眾生所產生的善根，修行菩提所產生的善根，以及無上智慧所產生的善根，一切都彙集起來，計算衡量，全部迴向給阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version: Homage to Ratnachandra Buddha (Moon Jewel Buddha), Homage to Vimala Buddha (Immaculate Buddha), Homage to Vigata-mala Buddha (Free from Impurity Buddha), Homage to Suradatta Buddha (Courageous Giver Buddha), Homage to Śuddha Buddha (Pure Buddha), Homage to Śuddhadatta Buddha (Pure Giver Buddha), Homage to Varuna Buddha (Water God Buddha), Homage to Apsara Buddha (Celestial Nymph Buddha), Homage to Drdhabala Buddha (Firm Strength Buddha), Homage to Candana-guna Buddha (Sandalwood Virtue Buddha), Homage to Amitaprabha Buddha (Infinite Light Buddha), Homage to Prabhakara Buddha (Light Maker Buddha), Homage to Aśokaguna Buddha (Sorrowless Virtue Buddha), Homage to Narayana Buddha (Preserver God Buddha), Homage to Gunapushpa Buddha (Virtue Flower Buddha), Homage to Padmaprabha-vikridita-abhijna Buddha (Lotus Light Playful Superknowledge Buddha), Homage to Dhana-guna Buddha (Wealth Virtue Buddha), Homage to Gunasmrti Buddha (Virtue Memory Buddha), Homage to Su-nama-guna Tathagata (Well-Named Virtue Thus-Gone), Homage to Rakta-jvaja-raja Tathagata (Red Flame Banner King Thus-Gone), Homage to Suvikranta-guna Tathagata (Well-Advanced Virtue Thus-Gone), Homage to Sangrama-jita Tathagata (Victory in Battle Thus-Gone), Homage to Suvikranta Tathagata (Well-Advanced Thus-Gone), Homage to Samanta-vyuha-guna Tathagata (All-Around Adorned Virtue Thus-Gone), Homage to Ratna-pushpa-vikranta Tathagata (Jewel Flower Advanced Thus-Gone), Homage to Ratna-padma-supratisthita-sala-raja Tathagata (Jewel Lotus Well-Established Sala Tree King Thus-Gone). In all such worlds, may all the Buddhas, the World Honored Ones, who are constantly dwelling in the world, have compassion and think of me. If in this life or in my previous lives, from beginningless birth and death, I have committed various sins, whether I did them myself, or instructed others to do them, or rejoiced in seeing others do them; whether I have taken or caused others to take, or rejoiced in seeing others take, the property of stupas, sanghas, or the sanghas of the four directions; the five heinous crimes, whether I did them myself, or instructed others to do them, or rejoiced in seeing others do them; the ten non-virtuous paths, whether I did them myself, or instructed others to do them, or rejoiced in seeing others do them; the karmic obstacles I have created, whether concealed or not concealed, that should cause me to fall into hell, the realm of hungry ghosts, the animal realm, and other evil realms, as well as the borderlands and the places of the Mlecchas, all such karmic obstacles I now repent. May all the Buddhas, the World Honored Ones, know me and remember me. Again, in front of all the World Honored Ones, I say: 『If in this life or in other lives, I have ever practiced giving or kept pure precepts, even giving a morsel of food to an animal, or the roots of virtue from practicing pure conduct, the roots of virtue from accomplishing sentient beings, the roots of virtue from practicing Bodhi, and the roots of virtue from supreme wisdom, all of these I gather together, calculate, and measure, and I dedicate them all to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』

藐三菩提，如過去、未來、現在諸佛所作迴向，我亦如是迴向。』

「眾罪皆懺悔，　　諸福盡隨喜，　及請佛功德，　　愿成無上智。　去來現在佛，　　于眾生最勝，　無量功德海，　　歸依合掌禮。

「如是，舍利弗！菩薩如是觀此三十五佛如在目前，思惟如來所有功德，應作如是清凈懺悔。菩薩若能凈此罪已，爾時諸佛為其現身，為度眾生亦說種種諸行，成就愚惑諸眾生故。菩薩于諸法界心不動搖，而諸眾生等有種種欲樂，隨其所樂皆能度脫滿其所愿。菩薩若入大悲三昧，能示現入地獄、畜生諸餘惡道；菩薩若入大莊嚴三昧，現居士身成就眾生；菩薩若入妙勝三昧，能現轉輪王身成就眾生；菩薩若入晃曜三昧，能現釋梵上妙色身成就眾生；菩薩若入一心三昧，現聲聞形成就眾生；菩薩若入清凈不二三昧，現辟支佛形成就眾生；菩薩若入寂靜三昧，能示佛身成就眾生；菩薩若入諸法自在三昧，隨諸眾生種種欲樂，現種種形而成就之。

「又彼菩薩或現釋身，或現梵身，或時示現轉輪王身，皆為成就諸眾生故，然此菩薩于諸法界而不動轉。所以者何？雖隨眾生種種欲樂現種種形，而此菩薩不得己身及與眾生，而隨眾生現種種身。

「又，舍利弗！師子獸王大吼之時，其餘小蟲能堪忍不

【現代漢語翻譯】現代漢語譯本『對於無上正等正覺（Anuttara-samyak-sambodhi），如同過去、未來、現在諸佛所作的迴向，我也如此迴向。』

『我懺悔一切罪過，隨喜一切福德，以及祈請諸佛的功德，愿成就無上智慧。過去、未來、現在的諸佛，在眾生中最為殊勝，擁有無量功德如大海，我歸依、合掌禮敬。

『舍利弗（Sariputra）！菩薩應當這樣觀想這三十五佛如在眼前，思惟如來（Tathagata）的所有功德，應當作如此清凈的懺悔。菩薩如果能夠清凈這些罪業，那時諸佛會為其現身，爲了度化眾生也會宣說種種修行，以此成就愚昧迷惑的眾生。菩薩對於諸法界（Dharmadhatu）心不動搖，而諸眾生有種種慾望和喜好，菩薩能隨順他們的喜好，度脫他們，滿足他們的願望。菩薩如果入于大悲三昧（Mahakaruna-samadhi），能夠示現進入地獄、畜生等其餘惡道；菩薩如果入于大莊嚴三昧（Mahavyuha-samadhi），會示現居士身來成就眾生；菩薩如果入于妙勝三昧（Adhikarana-samadhi），能夠示現轉輪王身來成就眾生；菩薩如果入于晃曜三昧（Abhidyota-samadhi），能夠示現釋天（Sakra）、梵天（Brahma）上妙色身來成就眾生；菩薩如果入於一心三昧（Ekacitta-samadhi），會示現聲聞（Sravaka）形來成就眾生；菩薩如果入于清凈不二三昧（Visuddha-advaya-samadhi），會示現辟支佛（Pratyekabuddha）形來成就眾生；菩薩如果入于寂靜三昧（Prasanta-samadhi），能夠示現佛身來成就眾生；菩薩如果入于諸法自在三昧（Sarva-dharma-vasita-samadhi），會隨順眾生種種慾望和喜好，示現種種形相來成就他們。

『此外，那位菩薩有時示現釋天身，有時示現梵天身，有時示現轉輪王身，都是爲了成就諸眾生，然而這位菩薩對於諸法界卻不移動轉變。這是為什麼呢？雖然隨順眾生種種慾望和喜好示現種種形相，但這位菩薩不執著于自身和眾生，而是隨順眾生示現種種身形。

『還有，舍利弗！當獅子獸王大吼的時候，其餘的小蟲能夠忍受嗎？』

【English Translation】 English version 'Towards the Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), just as the Buddhas of the past, future, and present have made dedications, so do I dedicate.'

'I repent all sins, rejoice in all merits, And invoke the merits of all Buddhas, wishing to attain unsurpassed wisdom. The Buddhas of the past, future, and present, are the most excellent among all beings, Possessing immeasurable merits like the ocean, I take refuge, join my palms, and pay homage.

'Sariputra! A Bodhisattva should contemplate these thirty-five Buddhas as if they are present before him, reflect on all the merits of the Tathagata, and make such pure repentance. If a Bodhisattva can purify these sins, then the Buddhas will appear before him, and in order to liberate sentient beings, they will also expound various practices, thus accomplishing the ignorant and deluded beings. The Bodhisattva's mind does not waver in the Dharmadhatu, and since sentient beings have various desires and preferences, the Bodhisattva can follow their preferences, liberate them, and fulfill their wishes. If a Bodhisattva enters the Mahakaruna-samadhi (great compassion concentration), he can manifest himself entering hell, the animal realm, and other evil paths; if a Bodhisattva enters the Mahavyuha-samadhi (great adornment concentration), he will manifest as a householder to accomplish sentient beings; if a Bodhisattva enters the Adhikarana-samadhi (supreme victory concentration), he can manifest as a Chakravartin (universal monarch) to accomplish sentient beings; if a Bodhisattva enters the Abhidyota-samadhi (radiant concentration), he can manifest as the sublime forms of Sakra and Brahma to accomplish sentient beings; if a Bodhisattva enters the Ekacitta-samadhi (one-pointed concentration), he will manifest as a Sravaka (hearer) to accomplish sentient beings; if a Bodhisattva enters the Visuddha-advaya-samadhi (pure non-duality concentration), he will manifest as a Pratyekabuddha (solitary Buddha) to accomplish sentient beings; if a Bodhisattva enters the Prasanta-samadhi (peaceful concentration), he can manifest as a Buddha to accomplish sentient beings; if a Bodhisattva enters the Sarva-dharma-vasita-samadhi (mastery of all dharmas concentration), he will follow the various desires and preferences of sentient beings, manifesting various forms to accomplish them.'

'Furthermore, that Bodhisattva sometimes manifests as Sakra, sometimes as Brahma, and sometimes as a Chakravartin, all for the sake of accomplishing sentient beings, yet this Bodhisattva does not move or change in the Dharmadhatu. Why is this so? Although he manifests various forms according to the various desires and preferences of sentient beings, this Bodhisattva does not cling to himself or to sentient beings, but manifests various forms according to sentient beings.'

'Moreover, Sariputra! When the lion king roars, can the other small insects endure it?'

？」

「不也。世尊！」

「又如香象其所負重，諸驢騾等能堪忍不？」

「不也。世尊！」

「又如釋梵所有威德光明色像，貧窮之人能堪忍不？」

「不也。世尊！」

「又，舍利弗！于意云何？如金翅鳥王所有勢力，鷲鴿等鳥能堪忍不？」

「不也。世尊！」

「如是，舍利弗！菩薩所有其心勇健善根勢力，所有之罪依出離智，得見諸佛及得三昧，非一切眾生、聲聞、緣覺所有犯罪憂悔之事而能得除。菩薩若能稱彼諸佛所有名號，常于晝夜行三事者，得離犯罪及諸憂悔並得三昧。」

爾時，優波離從禪定起，詣世尊所。到已，頭面禮足，卻坐一面，白佛言：「世尊！向于靜處獨坐思惟，生如是念：『如來說此波羅提木叉清凈之戒，應當善學，為聲聞緣覺菩薩乘故說如是言，寧捨身命不捨于戒。』世尊！若佛在世及涅槃后，云何名為聲聞乘人波羅提木叉？云何名為菩薩乘人波羅提木叉？世尊說我于持律中最為第一，我當云何為他廣說？今從世尊面聞受持逮無所畏，然後能為他人廣說。我于靜處獨坐思惟生如是念：『我今應當詣世尊所，問比尼中決定之義。』今此大眾諸菩薩等，及比丘僧悉皆集會。善哉！世尊！唯愿說之。」

爾時，世尊告優波離

【現代漢語翻譯】現代漢語譯本「不是的，世尊！」「又如香象（指體型巨大的香象）所能負的重物，那些驢騾等能承受嗎？」「不是的，世尊！」「又如帝釋天（佛教中的天神）和梵天（佛教中的天神）所擁有的威德、光明和莊嚴的形象，貧窮的人能承受嗎？」「不是的，世尊！」「又，舍利弗（佛陀的十大弟子之一）！你認為如何？如金翅鳥王（神鳥）所擁有的勢力，那些鷲、鴿等鳥能承受嗎？」「不是的，世尊！」「像這樣，舍利弗！菩薩所擁有的勇猛之心和善根的力量，以及所有罪業依靠出離的智慧，得以見到諸佛並獲得三昧（禪定），不是一切眾生、聲聞（聽聞佛法而修行的人）、緣覺（通過自身覺悟而修行的人）所犯的罪業和憂悔之事所能消除的。菩薩如果能夠稱念諸佛的名號，常常在白天和夜晚行持三件事，就能脫離罪業和各種憂悔，並獲得三昧。」這時，優波離（佛陀的十大弟子之一，以持戒第一著稱）從禪定中起身，來到世尊（佛陀）所在的地方。到達后，他頂禮佛足，退坐在一旁，對佛說：「世尊！我剛才在靜處獨自坐著思考，生起這樣的念頭：『如來說的這波羅提木叉（戒律）清凈之戒，應當好好學習，爲了聲聞乘、緣覺乘和菩薩乘的緣故說了這樣的話，寧可捨棄生命也不捨棄戒律。』世尊！如果佛在世或者涅槃之後，如何稱作聲聞乘人的波羅提木叉？如何稱作菩薩乘人的波羅提木叉？世尊說我在持戒律中最為第一，我應當如何為他人廣泛宣說？現在從世尊面前聽聞受持，獲得無所畏懼，然後才能為他人廣泛宣說。我剛才在靜處獨自思考，生起這樣的念頭：『我現在應當去世尊那裡，請問關於戒律中決定的意義。』現在這裡的大眾，諸位菩薩等，以及比丘僧眾都想聽聞。太好了！世尊！希望您能為我們解說。」這時，世尊告訴優波離

【English Translation】 English version 「No, World Honored One!」「Furthermore, can the donkeys and mules bear the weight that a great elephant can carry?」「No, World Honored One!」「Furthermore, can a poor person bear the majestic power, light, and appearance of Śakra (a deity in Buddhism) and Brahmā (a deity in Buddhism)?」「No, World Honored One!」「Furthermore, Śāriputra (one of the Buddha's ten great disciples), what do you think? Can the vultures and pigeons bear the power of the king of the golden-winged birds (a mythical bird)?」「No, World Honored One!」「Likewise, Śāriputra! The courageous mind and the power of the wholesome roots of a Bodhisattva, and all the sins that rely on the wisdom of detachment, so that they can see all the Buddhas and attain samadhi (meditative absorption), cannot be eliminated by the sins and remorse of all sentient beings, Śrāvakas (those who practice by hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment on their own). If a Bodhisattva can recite the names of all the Buddhas and constantly practice three things during the day and night, they can be free from sins and all remorse and attain samadhi.」 At that time, Upāli (one of the Buddha's ten great disciples, known for being foremost in upholding the precepts) arose from samadhi and went to where the World Honored One (the Buddha) was. Having arrived, he bowed his head to the Buddha's feet, sat to one side, and said to the Buddha, 「World Honored One! Just now, while sitting alone in a quiet place, I had this thought: 『The pure precepts of the Prātimokṣa (code of monastic rules) that the Tathāgata (the Buddha) has spoken of should be well learned. For the sake of the Śrāvakayāna (vehicle of the hearers), Pratyekabuddhayāna (vehicle of the solitary realizers), and Bodhisattvayāna (vehicle of the Bodhisattvas), he has said these words, that one would rather give up one's life than give up the precepts.』 World Honored One! Whether the Buddha is in the world or after his parinirvana, what is called the Prātimokṣa of a Śrāvakayāna practitioner? What is called the Prātimokṣa of a Bodhisattvayāna practitioner? The World Honored One said that I am the foremost in upholding the precepts. How should I widely explain this to others? Now, having heard and received it from the World Honored One, I will attain fearlessness, and then I can widely explain it to others. Just now, while sitting alone in a quiet place, I had this thought: 『I should now go to the World Honored One and ask about the definitive meaning of the Vinaya (monastic discipline).』 Now, this assembly, all the Bodhisattvas, and the Sangha (monastic community) of Bhikṣus (monks) all wish to hear. Excellent! World Honored One! I hope you will explain it to us.」 At that time, the World Honored One said to Upāli

：「汝今當知，聲聞乘人有異方便、有異深心持清凈戒；菩薩乘人有異方便、有異深心持清凈戒。所以者何？聲聞乘人有異方便、有異深心；菩薩乘人有異方便、有異深心。優波離！聲聞乘人雖凈持戒，于菩薩乘不名凈戒；菩薩乘人雖凈持戒，于聲聞乘不名凈戒。優波離！云何名為聲聞乘人雖凈持戒，于菩薩乘不名凈戒？優波離！聲聞乘人不應乃至起於一念欲更受身，是則名為聲聞乘人清凈持戒，于菩薩乘最大破戒名不清凈。云何名為菩薩乘人雖凈持戒，于聲聞乘不名凈戒？優波離！菩薩乘人于無量劫，堪忍受身不生厭患，是則名為菩薩乘人清凈持戒，于聲聞乘人最大破戒不名清凈。

「又，優波離！菩薩乘人持不盡護戒，聲聞乘人持盡護戒；菩薩乘人持開通戒，聲聞乘人持不開通戒；菩薩乘人持深入戒，聲聞乘人持次第戒。優波離！云何名為菩薩乘人持不盡護戒，聲聞乘人持盡護戒？菩薩乘人持戒之時，于諸眾生及與他人應當隨順；聲聞乘人不應隨順。優波離！以是義故，菩薩乘人持不盡護戒，聲聞乘人持盡護戒。

「優波離！云何名為菩薩乘人持開通戒，聲聞乘人持不開通戒？優波離！菩薩乘人，以日初分有所犯戒，于日中分思惟當得一切種智，菩薩爾時不破戒身；以日中分有所犯戒，于日後分思惟

【現代漢語翻譯】現代漢語譯本：'你現在應當知道，聲聞乘（Sravakayana，指以聽聞佛法而修行，追求自我解脫的修行方式）的修行人有不同的方便法門和不同的深心來持守清凈戒律；菩薩乘（Bodhisattvayana，指以利益眾生為目標，追求成佛的修行方式）的修行人也有不同的方便法門和不同的深心來持守清凈戒律。這是為什麼呢？因為聲聞乘的修行人有不同的方便法門和不同的深心；菩薩乘的修行人有不同的方便法門和不同的深心。優波離（Upali，佛陀的十大弟子之一，以持戒精嚴著稱）！聲聞乘的修行人即使清凈地持守戒律，在菩薩乘看來也不算清凈的戒律；菩薩乘的修行人即使清凈地持守戒律，在聲聞乘看來也不算清凈的戒律。優波離！什麼叫做聲聞乘的修行人雖然清凈地持守戒律，在菩薩乘看來卻不算清凈的戒律呢？優波離！聲聞乘的修行人不應該甚至生起一念想要再次受生的念頭，這在聲聞乘來說是清凈持戒，但在菩薩乘看來卻是最大的破戒，不能算是清凈。什麼叫做菩薩乘的修行人雖然清凈地持守戒律，在聲聞乘看來卻不算清凈的戒律呢？優波離！菩薩乘的修行人可以在無量劫中，堪忍受生而不生厭倦，這在菩薩乘來說是清凈持戒，但在聲聞乘看來卻是最大的破戒，不能算是清凈。『還有，優波離！菩薩乘的修行人持守的是不完全守護的戒律，聲聞乘的修行人持守的是完全守護的戒律；菩薩乘的修行人持守的是開通的戒律，聲聞乘的修行人持守的是不開通的戒律；菩薩乘的修行人持守的是深入的戒律，聲聞乘的修行人持守的是次第的戒律。優波離！什麼叫做菩薩乘的修行人持守的是不完全守護的戒律，聲聞乘的修行人持守的是完全守護的戒律呢？菩薩乘的修行人在持戒的時候，對於一切眾生以及其他人，應當隨順他們的需要；聲聞乘的修行人不應該隨順。優波離！因為這個原因，菩薩乘的修行人持守的是不完全守護的戒律，聲聞乘的修行人持守的是完全守護的戒律。『優波離！什麼叫做菩薩乘的修行人持守的是開通的戒律，聲聞乘的修行人持守的是不開通的戒律呢？優波離！菩薩乘的修行人，在早晨犯了戒，在中午的時候思維自己應當證得一切種智（Sarvajnana，佛陀所證得的智慧），菩薩這時不算破戒；如果在中午犯了戒，在下午的時候思維……』

【English Translation】 English version: 'You should know now that those of the Sravakayana (the vehicle of disciples, focusing on personal liberation through listening to the Dharma) have different skillful means and different profound intentions in upholding pure precepts; those of the Bodhisattvayana (the vehicle of Bodhisattvas, focusing on the enlightenment of all beings) have different skillful means and different profound intentions in upholding pure precepts. Why is this so? Because those of the Sravakayana have different skillful means and different profound intentions; those of the Bodhisattvayana have different skillful means and different profound intentions. Upali (one of the Buddha's ten principal disciples, known for his strict adherence to precepts)! Even if those of the Sravakayana uphold precepts purely, they are not considered pure precepts in the Bodhisattvayana; even if those of the Bodhisattvayana uphold precepts purely, they are not considered pure precepts in the Sravakayana. Upali! What is meant by saying that although those of the Sravakayana uphold precepts purely, they are not considered pure precepts in the Bodhisattvayana? Upali! Those of the Sravakayana should not even have a single thought of wanting to be reborn again, which is considered pure precept-keeping in the Sravakayana, but in the Bodhisattvayana, it is considered the greatest violation of precepts and is not pure. What is meant by saying that although those of the Bodhisattvayana uphold precepts purely, they are not considered pure precepts in the Sravakayana? Upali! Those of the Bodhisattvayana can endure rebirth for countless eons without feeling weary, which is considered pure precept-keeping in the Bodhisattvayana, but in the Sravakayana, it is considered the greatest violation of precepts and is not pure. 'Furthermore, Upali! Those of the Bodhisattvayana uphold precepts that are not fully protective, while those of the Sravakayana uphold precepts that are fully protective; those of the Bodhisattvayana uphold open precepts, while those of the Sravakayana uphold closed precepts; those of the Bodhisattvayana uphold profound precepts, while those of the Sravakayana uphold sequential precepts. Upali! What is meant by saying that those of the Bodhisattvayana uphold precepts that are not fully protective, while those of the Sravakayana uphold precepts that are fully protective? When those of the Bodhisattvayana uphold precepts, they should be accommodating to all beings and others; those of the Sravakayana should not be accommodating. Upali! For this reason, those of the Bodhisattvayana uphold precepts that are not fully protective, while those of the Sravakayana uphold precepts that are fully protective.' 'Upali! What is meant by saying that those of the Bodhisattvayana uphold open precepts, while those of the Sravakayana uphold closed precepts? Upali! If those of the Bodhisattvayana violate a precept in the early morning, and at noon they contemplate attaining all-knowing wisdom (Sarvajnana, the wisdom of a Buddha), the Bodhisattva is not considered to have broken the precept; if they violate a precept at noon, and in the afternoon they contemplate...'

當得一切種智，菩薩爾時不破戒身。以日後分有所犯戒，于夜初分思惟當得一切種智，菩薩爾時不破戒身。以夜初分有所犯戒，于夜中分思惟當得一切種智，菩薩爾時不破戒身。以夜中分有所犯戒，于夜後分思惟當得一切種智，菩薩爾時不破戒身。以夜後分有所犯戒，于日初分思惟當得一切種智，菩薩爾時不破戒身。以是義故，菩薩乘人持開通戒，聲聞乘人持不開通戒，菩薩不應生大慚愧，亦復不應生於悔纏。優波離！聲聞乘人數數犯罪，即時破失聲聞戒身。所以者何？聲聞乘人應當持戒斷一切結如救頭燃，所有深心為涅槃故。優波離！以是義故，聲聞乘人名持不開通戒。

「優波離！云何菩薩乘人持深入戒，聲聞乘人持次第戒？菩薩乘人于恒河沙劫，受五欲樂遊戲自在，受諸樂已，未曾捐舍發菩提心，菩薩爾時不名失戒。所以者何？菩薩乘人有於後時，善能護持菩提之心，乃至夢中一切結使不為其患。菩薩乘人不應一時於一身中盡一切結，應當漸漸盡一切結，善根成就非不成熟；聲聞乘人如救頭然，乃至一念受身不應生喜。以是義故，大乘之人持深入戒，聲聞乘人持次第戒。菩薩乘人持開通戒、持不盡護戒，聲聞乘人持不開通戒、持盡護戒。所以者何？阿耨多羅三藐三菩提甚為難得，具大莊嚴乃可得成。大乘

【現代漢語翻譯】現代漢語譯本：當菩薩能夠獲得一切種智（佛的智慧）時，即使在白天犯了戒，只要在當天晚上開始時思維自己將獲得一切種智，那麼菩薩此時就不算破戒。如果在晚上開始時犯了戒，只要在半夜思維自己將獲得一切種智，那麼菩薩此時就不算破戒。如果在半夜犯了戒，只要在後半夜思維自己將獲得一切種智，那麼菩薩此時就不算破戒。如果在後半夜犯了戒，只要在第二天早上開始時思維自己將獲得一切種智，那麼菩薩此時就不算破戒。因此，菩薩乘人持的是開通戒，而聲聞乘人持的是不開通戒。菩薩不應該感到非常慚愧，也不應該產生悔恨的纏縛。優波離（佛陀的弟子）！聲聞乘人如果多次犯戒，就會立即失去聲聞戒體。為什麼呢？因為聲聞乘人應當持戒，斷除一切煩惱，如同救頭燃一樣急迫，他們的內心深處是爲了涅槃。優波離！因此，聲聞乘人被稱為持不開通戒。優波離！菩薩乘人如何持深入戒，而聲聞乘人持次第戒呢？菩薩乘人在恒河沙數劫中，享受五欲之樂，遊戲自在，享受各種快樂之後，從未放棄發菩提心（成佛之心），菩薩此時不算失戒。為什麼呢？因為菩薩乘人能夠在未來善於守護菩提之心，甚至在夢中，一切煩惱都不能困擾他們。菩薩乘人不應該在同一時間、在同一個身體中斷盡一切煩惱，而應該逐漸斷除一切煩惱，善根成熟而不是不成熟。聲聞乘人如同救頭燃一樣，甚至在一念之間受生都不應該感到歡喜。因此，大乘之人持深入戒，聲聞乘人持次第戒。菩薩乘人持開通戒、持不盡護戒，聲聞乘人持不開通戒、持盡護戒。為什麼呢？因為阿耨多羅三藐三菩提（無上正等正覺，佛的智慧）非常難以獲得，需要具備大莊嚴才能成就。大乘

【English Translation】 English version: When a Bodhisattva is about to attain Sarvajñāna (all-knowing wisdom of a Buddha), even if they violate a precept during the day, as long as they contemplate attaining Sarvajñāna at the beginning of the night, the Bodhisattva is not considered to have broken the precept at that time. If they violate a precept at the beginning of the night, as long as they contemplate attaining Sarvajñāna at midnight, the Bodhisattva is not considered to have broken the precept at that time. If they violate a precept at midnight, as long as they contemplate attaining Sarvajñāna in the latter part of the night, the Bodhisattva is not considered to have broken the precept at that time. If they violate a precept in the latter part of the night, as long as they contemplate attaining Sarvajñāna at the beginning of the next day, the Bodhisattva is not considered to have broken the precept at that time. Therefore, those on the Bodhisattva path uphold the open precepts, while those on the Śrāvaka path uphold the closed precepts. A Bodhisattva should not feel great shame, nor should they be entangled in remorse. Upāli (a disciple of the Buddha)! If those on the Śrāvaka path repeatedly violate precepts, they immediately lose their Śrāvaka precept body. Why is that? Because those on the Śrāvaka path should uphold precepts, cutting off all afflictions as urgently as if their head were on fire, their deepest intention being for Nirvāṇa. Upāli! Therefore, those on the Śrāvaka path are called upholders of the closed precepts. Upāli! How do those on the Bodhisattva path uphold the profound precepts, while those on the Śrāvaka path uphold the gradual precepts? Bodhisattvas, for as many kalpas as there are sands in the Ganges River, enjoy the pleasures of the five desires, playing freely, and after enjoying all kinds of pleasures, they never abandon their Bodhicitta (the mind of enlightenment), and the Bodhisattva is not considered to have broken the precepts at that time. Why is that? Because Bodhisattvas are able to skillfully protect their Bodhicitta in the future, and even in dreams, all afflictions cannot trouble them. Bodhisattvas should not extinguish all afflictions at once in one body, but should gradually extinguish all afflictions, their roots of goodness maturing rather than not maturing. Those on the Śrāvaka path are like having their head on fire, and should not even feel joy at the thought of receiving a body for even a moment. Therefore, those on the Mahāyāna path uphold the profound precepts, while those on the Śrāvaka path uphold the gradual precepts. Those on the Bodhisattva path uphold the open precepts and the precepts of not fully protecting, while those on the Śrāvaka path uphold the closed precepts and the precepts of fully protecting. Why is that? Because Anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment, the wisdom of a Buddha) is very difficult to attain, and it can only be achieved with great adornment. Mahāyāna

之人于無量劫往來生死，不應生於厭離之心。

「優波離！如來觀察籌量，為大乘人不應一向說厭離法，不應一向說離欲法，不應一向說速疾法。常當爲說發歡喜心相應諸法，常應為說甚深無難無悔纏法，常應為說無聚無礙空無之法。聞此法已，常樂生死不生憂悔，亦能滿足菩提之行。」

優波離白佛言：「世尊！或有欲相應心而犯于戒，或有瞋相應心而犯于戒，或有癡相應心而犯于戒。世尊！菩薩犯戒，于欲相應心、瞋相應心、癡相應心，何者為重？」

爾時，世尊告優波離：「若有菩薩如恒河沙欲相應心而犯于戒，或有菩薩因一瞋心而犯于戒，等住菩薩大乘之道，因瞋犯者當知最重。所以者何？因瞋恚故能捨眾生，因貪慾故於諸眾生而生親愛。優波離！所有諸結能生親愛，菩薩於此不應生畏，所有諸結能捨眾生，菩薩於此應生大畏。

「優波離！如來先說欲難捨離為小犯，瞋易得離名為大犯。優波離！所有諸結犯小難離，大乘之人應當忍受，所有諸結犯大易離，大乘之人乃至夢中不應忍受。以是義故，大乘之人因欲犯者，我說是人不名為犯，因瞋犯者我說是人名為大犯，名大過患、名大墮落，于佛法中是大留難。優波離！若有菩薩無有方便，欲相應心而犯于戒生於怖畏，于瞋犯戒不生怖

【現代漢語翻譯】現代漢語譯本：眾生在無量劫中輪迴生死，不應因此產生厭離之心。『優波離（Upali，佛陀十大弟子之一，以持戒第一著稱）！如來觀察衡量，對於大乘修行者，不應只說厭離之法，不應只說離欲之法，不應只說速疾成就之法。應當常常為他們宣說能生歡喜心的相應之法，常常應當為他們宣說甚深、無難、無悔恨纏縛之法，常常應當為他們宣說無執著、無障礙、空無自性之法。聽聞這些法后，他們會常常樂於生死輪迴而不生憂愁悔恨，也能圓滿菩提（Bodhi，覺悟）的修行。』優波離對佛說：『世尊！有人因貪慾相應的心而犯戒，有人因嗔恨相應的心而犯戒，有人因愚癡相應的心而犯戒。世尊！菩薩犯戒，在貪慾相應的心、嗔恨相應的心、愚癡相應的心中，哪一種最為嚴重？』這時，世尊告訴優波離：『如果有菩薩因如恒河沙數般多的貪慾相應的心而犯戒，或者有菩薩因一個嗔恨心而犯戒，同樣住于菩薩大乘之道，因嗔恨而犯戒的應當知道最為嚴重。這是為什麼呢？因為嗔恨的緣故會捨棄眾生，因為貪慾的緣故會對眾生生起親愛。優波離！所有能生起親愛的煩惱，菩薩不應對此生畏懼，所有能捨棄眾生的煩惱，菩薩應當對此生起大畏懼。『優波離！如來先前說貪慾難以舍離是小過犯，嗔恨容易舍離稱為大過犯。優波離！所有煩惱犯小過犯難以舍離，大乘修行之人應當忍受，所有煩惱犯大過犯容易舍離，大乘修行之人乃至在夢中也不應忍受。因為這個緣故，大乘修行之人因貪慾而犯戒，我說這個人不稱為犯戒，因嗔恨而犯戒，我說這個人稱為大犯戒，稱為大過患、稱為大墮落，在佛法中是很大的障礙。優波離！如果有菩薩沒有方便，因貪慾相應的心而犯戒生起怖畏，對於因嗔恨犯戒卻不生怖畏，』

【English Translation】 English version: Beings transmigrate through countless kalpas (aeons), and one should not develop a sense of aversion towards this. 'Upali (one of the ten major disciples of the Buddha, known for his strict adherence to monastic rules)! The Tathagata (Buddha) observes and considers that for Mahayana (Great Vehicle) practitioners, one should not solely preach the Dharma (teachings) of aversion, nor solely preach the Dharma of detachment, nor solely preach the Dharma of rapid attainment. One should always preach the Dharma that corresponds to generating joy, one should always preach the Dharma that is profound, without difficulty, and without the entanglement of regret, and one should always preach the Dharma of non-attachment, non-obstruction, and emptiness of self-nature. Having heard these Dharmas, they will always be joyful in the cycle of birth and death without generating sorrow or regret, and they will also be able to fulfill the practice of Bodhi (enlightenment).' Upali said to the Buddha, 'World Honored One! Some people violate precepts due to a mind associated with desire, some violate precepts due to a mind associated with anger, and some violate precepts due to a mind associated with ignorance. World Honored One! When a Bodhisattva (enlightenment being) violates precepts, among the minds associated with desire, anger, and ignorance, which is the most serious?' At that time, the World Honored One told Upali, 'If a Bodhisattva violates precepts due to a mind associated with desire as numerous as the sands of the Ganges River, or if a Bodhisattva violates precepts due to a single mind of anger, both dwelling on the path of the Bodhisattva's Mahayana, it should be known that the violation due to anger is the most serious. Why is this? Because due to anger, one can abandon sentient beings, while due to desire, one can generate affection for sentient beings. Upali! Bodhisattvas should not fear all the afflictions that generate affection, but they should greatly fear all the afflictions that lead to abandoning sentient beings.' 'Upali! The Tathagata previously said that desire is difficult to abandon and is a minor offense, while anger is easy to abandon and is considered a major offense. Upali! All afflictions that are minor offenses and difficult to abandon, Mahayana practitioners should endure, while all afflictions that are major offenses and easy to abandon, Mahayana practitioners should not endure even in their dreams. For this reason, if a Mahayana practitioner violates precepts due to desire, I say that this person is not considered to have violated precepts, but if they violate precepts due to anger, I say that this person has committed a major violation, a major fault, a major downfall, and a great obstacle in the Buddha's Dharma. Upali! If a Bodhisattva, lacking skillful means, violates precepts due to a mind associated with desire and generates fear, but does not generate fear for violating precepts due to anger,'

畏。若有菩薩而有方便，恚相應心而犯于戒生於怖畏，欲相應心而犯于戒不生怖畏。」

爾時，文殊師利在大眾中，前白佛言：「世尊！一切諸法究竟比尼，誰受比尼？」

佛告文殊：「若諸凡夫悉能了知，一切諸法究竟比尼，如來終不演說比尼。以不知故，如來爾時為令覺知一切諸法究竟比尼，漸次為說諸比尼法。」

爾時，優波離白佛言：「世尊！此文殊師利於此解說比尼決定之義而無所說。」

爾時，世尊告文殊師利：「汝今應當解說究竟比尼之法，此優波離欲得聞于比尼之義。」

爾時，文殊師利語優波離言：「一切諸法究竟無垢，能自調心乃能得見究竟比尼。一切諸法無有諸纏凈其本性，乃能得見究竟比尼。一切諸法無有染污我不可得，乃能得見無悔比尼。如如真實億萬法門欣樂修學，乃能得見清凈學戒。一切諸法無有分別，無縛無解不作思惟，乃能得見無有縛著。一切諸法無住無染不作留住，乃能得見諸法清凈。一切諸法住虛空際離諸處所，乃能得見所作清凈。一切諸法逮無斗諍，前際后際不可得故，乃能得見三世平等。一切諸法離諸施設心無所行，乃能得見斷于疑結。優波離！是則名為究竟比尼法界，諸佛世尊從此得道。若能籌量觀察此法，是名善學逮最勝戒；若不觀

【現代漢語翻譯】現代漢語譯本：佛說：『如果菩薩有方便之法，因嗔恚相應的心而犯戒，會產生怖畏；因貪慾相應的心而犯戒，則不會產生怖畏。』當時，文殊師利（Manjushri，菩薩名，代表智慧）在大眾中，上前對佛說：『世尊！一切諸法的究竟毗尼（Vinaya，戒律），由誰來受持呢？』佛告訴文殊：『如果所有凡夫都能了知一切諸法的究竟毗尼，如來就不會演說毗尼。正因為他們不瞭解，如來才爲了讓他們覺知一切諸法的究竟毗尼，逐漸地為他們宣說各種毗尼法。』當時，優波離（Upali，佛陀十大弟子之一，持戒第一）對佛說：『世尊！這位文殊師利對於解釋毗尼的決定之義，卻什麼也沒說。』當時，世尊告訴文殊師利：『你現在應當解釋究竟毗尼之法，這位優波離想要聽聞毗尼的含義。』當時，文殊師利對優波離說：『一切諸法究竟無垢，能夠自我調伏其心，才能得見究竟毗尼。一切諸法沒有各種纏縛，本性清凈，才能得見究竟毗尼。一切諸法沒有染污，我不可得，才能得見無悔的毗尼。如如實實地欣樂修學億萬法門，才能得見清凈的學戒。一切諸法沒有分別，沒有束縛也沒有解脫，不作任何思惟，才能得見沒有束縛執著。一切諸法無所住，無所染，不作任何停留，才能得見諸法清凈。一切諸法安住于虛空之中，遠離一切處所，才能得見所作清凈。一切諸法達到沒有鬥爭，前際后際都不可得，才能得見三世平等。一切諸法遠離各種施設，心無所行，才能得見斷除疑惑。優波離！這就是所謂的究竟毗尼法界，諸佛世尊由此得道。如果能夠衡量觀察此法，就叫做善學，達到最殊勝的戒；如果不觀察此法，』

【English Translation】 English version: The Buddha said, 'If a Bodhisattva, having skillful means, commits a transgression due to a mind associated with anger, they will experience fear. If they commit a transgression due to a mind associated with desire, they will not experience fear.' At that time, Manjushri (a Bodhisattva representing wisdom) in the assembly, stepped forward and said to the Buddha, 'World Honored One, who upholds the ultimate Vinaya (code of conduct) of all dharmas?' The Buddha told Manjushri, 'If all ordinary beings were able to understand the ultimate Vinaya of all dharmas, the Tathagata would not expound the Vinaya. Because they do not understand, the Tathagata, in order to make them aware of the ultimate Vinaya of all dharmas, gradually explains the various Vinaya teachings.' At that time, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said to the Buddha, 'World Honored One, this Manjushri, in explaining the definitive meaning of the Vinaya, has said nothing.' At that time, the World Honored One said to Manjushri, 'You should now explain the ultimate Vinaya teaching, as this Upali wishes to hear the meaning of the Vinaya.' At that time, Manjushri said to Upali, 'All dharmas are ultimately without defilement. Only by being able to tame one's own mind can one see the ultimate Vinaya. All dharmas are without entanglements, their nature is pure, only then can one see the ultimate Vinaya. All dharmas are without defilement, the self is unattainable, only then can one see the Vinaya without regret. Only by joyfully practicing the billions of Dharma gates as they truly are, can one see the pure precepts. All dharmas are without discrimination, without bondage or liberation, without any thought, only then can one see no bondage or attachment. All dharmas are without dwelling, without defilement, without any abiding, only then can one see the purity of all dharmas. All dharmas abide in the realm of space, apart from all locations, only then can one see the purity of actions. All dharmas attain no conflict, the past and future are unattainable, only then can one see the equality of the three times. All dharmas are apart from all constructs, the mind has no activity, only then can one see the severing of doubts. Upali, this is what is called the ultimate Vinaya Dharma realm, from which all Buddhas attain enlightenment. If one can measure and observe this Dharma, it is called good learning, attaining the most supreme precepts; if one does not observe this Dharma,'

此法，是則不名深入如來所學之戒。」

爾時，優波離白佛言：「世尊！此文殊師利所說之法，皆是不可思議。」

爾時，世尊告優波離：「文殊師利所說之法依于解脫，所依解脫心無去來。是故文殊師利說一切法心無去來，於心解脫生增上慢者，為除彼人增上慢故。」

爾時，優波離白佛言：「世尊！比丘行何法故名增上慢？」

佛告優波離：「若有比丘作是思惟欲斷貪慾名增上慢，作是思惟欲斷瞋恚名增上慢，作是思惟欲斷愚癡名增上慢。貪慾法異、諸佛法異，作是思惟名增上慢。瞋恚法異、諸佛法異，作是思惟名增上慢。愚癡法異、諸佛法異，作是思惟名增上慢。作是思惟見有所得名增上慢，作是思惟見有所證名增上慢，作是思惟見有解脫名增上慢，作是思惟見諸法空名增上慢，作是思惟見於無相名增上慢，作是思惟見於無作是名增上慢，作是思惟見有諸行名增上慢，作是思惟見有諸法名增上慢。一切諸法不可思議，作是思惟不應思議名增上慢。諸法空無何用精進，作是思惟名增上慢。是名聲聞住增上慢。

「云何名為菩薩增上慢？佛乘最勝作是思惟，我當於中發菩提心名增上慢。行六波羅蜜當得作佛，作是思惟名增上慢。般若波羅蜜能得出離，更無餘法而得出離，作是思惟名

【現代漢語翻譯】現代漢語譯本：「如果這樣，就不能稱為深入學習如來所教的戒律。」

這時，優波離（Upali，佛陀十大弟子之一，持戒第一）對佛說：「世尊！文殊師利（Manjusri，智慧第一的菩薩）所說的法，都是不可思議的。」

這時，世尊告訴優波離：「文殊師利所說的法是依于解脫的，所依的解脫之心沒有來去。所以文殊師利說一切法心無來去，對於心的解脫產生增上慢的人，是爲了去除他們這種增上慢的緣故。」

這時，優波離對佛說：「世尊！比丘修行什麼法才叫做增上慢呢？」

佛告訴優波離：「如果有比丘這樣想，想要斷除貪慾叫做增上慢；這樣想，想要斷除瞋恚叫做增上慢；這樣想，想要斷除愚癡叫做增上慢。貪慾的法和諸佛的法不同，這樣想叫做增上慢。瞋恚的法和諸佛的法不同，這樣想叫做增上慢。愚癡的法和諸佛的法不同，這樣想叫做增上慢。這樣想，認為有所得叫做增上慢；這樣想，認為有所證叫做增上慢；這樣想，認為有解脫叫做增上慢；這樣想，認為諸法是空叫做增上慢；這樣想，認為無相叫做增上慢；這樣想，認為無作叫做增上慢；這樣想，認為有諸行叫做增上慢；這樣想，認為有諸法叫做增上慢。一切諸法不可思議，這樣想，認為不應該思議叫做增上慢。諸法是空無的，還用什麼精進，這樣想叫做增上慢。這叫做聲聞（Sravaka，聽聞佛陀教誨而修行的人）住在增上慢中。

「什麼叫做菩薩（Bodhisattva，發願要成佛的修行者）的增上慢呢？佛乘是最殊勝的，這樣想，我應當在其中發起菩提心（Bodhi-citta，覺悟之心）叫做增上慢。修行六波羅蜜（Paramita，到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定、智慧）應當可以成佛，這樣想叫做增上慢。般若波羅蜜（Prajna-paramita，智慧到達彼岸）能夠使人出離，沒有其他法可以使人出離，這樣想叫做增上慢。

【English Translation】 English version: 'This method is not called deeply learning the precepts taught by the Tathagata (Buddha).'

At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha, 'World Honored One! The Dharma (teachings) spoken by Manjusri (the Bodhisattva of wisdom) are all inconceivable.'

At that time, the World Honored One told Upali, 'The Dharma spoken by Manjusri is based on liberation, and the mind that relies on liberation has no coming or going. Therefore, Manjusri says that all Dharmas have no coming or going in the mind. Those who develop arrogance regarding the liberation of the mind do so because of their arrogance.'

At that time, Upali said to the Buddha, 'World Honored One! What practice of a Bhikkhu (monk) is called arrogance?'

The Buddha told Upali, 'If a Bhikkhu thinks, 'I want to cut off greed,' that is called arrogance. If he thinks, 'I want to cut off anger,' that is called arrogance. If he thinks, 'I want to cut off ignorance,' that is called arrogance. The Dharma of greed is different from the Dharma of all Buddhas; thinking this is called arrogance. The Dharma of anger is different from the Dharma of all Buddhas; thinking this is called arrogance. The Dharma of ignorance is different from the Dharma of all Buddhas; thinking this is called arrogance. Thinking that there is something to be attained is called arrogance. Thinking that there is something to be realized is called arrogance. Thinking that there is liberation is called arrogance. Thinking that all Dharmas are empty is called arrogance. Thinking that there is no form is called arrogance. Thinking that there is no action is called arrogance. Thinking that there are all actions is called arrogance. Thinking that there are all Dharmas is called arrogance. All Dharmas are inconceivable; thinking that they should not be conceived is called arrogance. Since all Dharmas are empty, what is the use of diligence? Thinking this is called arrogance. This is called a Sravaka (a disciple who hears the teachings) dwelling in arrogance.'

'What is called the arrogance of a Bodhisattva (a being who seeks enlightenment)? The Buddha vehicle is the most supreme; thinking, 'I should generate the Bodhi-citta (the mind of enlightenment) within it,' is called arrogance. Practicing the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) should lead to Buddhahood; thinking this is called arrogance. The Prajna-paramita (perfection of wisdom) can lead to liberation, and there is no other Dharma that can lead to liberation; thinking this is called arrogance.'

增上慢。于甚深法應作方便不因世法，作是思惟名增上慢。此法甚深、此非甚深，作是思惟名增上慢。此法是凈、此法非凈，作是思惟名增上慢。此是佛法、此是辟支佛法、此是聲聞法，作是思惟名增上慢。此法應作、此法不應作，作是思惟名增上慢。此是近法、此非近法，作是思惟名增上慢。此是正道、此是邪道，作是思惟名增上慢。疾當得阿耨多羅三藐三菩提，不疾當得阿耨多羅三藐三菩提，作是思惟名增上慢。一切佛法不可思議，未曾有人能覺之者，作是思惟名增上慢。阿耨多羅三藐三菩提不可思議，彼不應思議，此非是見然是過患，是名菩薩住增上慢。」

爾時，優波離白佛言：「世尊！云何比丘離增上慢？」

佛告優波離：「若有比丘思惟諸心，思惟心時不著思惟，是名最勝離增上慢。」

爾時，世尊欲廣分別思惟法故，而說偈言：

「不應分別法非法，　　戲論諸心不應住，　不思議法而能知，　　名一切時受樂人。　若有欲知無有法，　　作是思惟非真實，　隨逐邪心凡夫人，　　受諸有苦百千億。　若有比丘常唸佛，　　此則非真非正念，　當知佛從分別起，　　實不可取亦不生。　若有思惟諸空法，　　則住邪道凡夫人，　雖因名字說空法，　　而實無有名字

【現代漢語翻譯】現代漢語譯本增上慢（未證得高位卻自以為已證得）。對於甚深佛法，不應以世俗的方法去理解，如果這樣思考就叫做增上慢。認為『這個法是甚深的』，『這個法不是甚深的』，這樣思考就叫做增上慢。認為『這個法是清凈的』，『這個法不是清凈的』，這樣思考就叫做增上慢。認為『這是佛法』，『這是辟支佛（獨覺）法』，『這是聲聞法』，這樣思考就叫做增上慢。認為『這個法應該做』，『這個法不應該做』，這樣思考就叫做增上慢。認為『這是接近解脫的法』，『這不是接近解脫的法』，這樣思考就叫做增上慢。認為『這是正道』，『這是邪道』，這樣思考就叫做增上慢。認為『我很快就能證得阿耨多羅三藐三菩提（無上正等正覺）』，『我不能很快證得阿耨多羅三藐三菩提』，這樣思考就叫做增上慢。認為『一切佛法都是不可思議的，從來沒有人能夠覺悟』，這樣思考就叫做增上慢。認為『阿耨多羅三藐三菩提是不可思議的，不應該去思議它』，這並非真正的見解，而是一種過失，這叫做菩薩住在增上慢中。當時，優波離（佛陀的十大弟子之一）問佛說：『世尊！比丘如何才能遠離增上慢呢？』佛告訴優波離：『如果有比丘在思惟諸心時，不執著于思惟本身，這就叫做最殊勝的遠離增上慢。』當時，世尊爲了更廣泛地解釋思惟之法，說了以下偈頌：『不應該分別法與非法，不應該執著於戲論之心，對於不可思議的法能夠了知，這樣的人才是時時享受快樂的人。如果有人想要知道沒有法的存在，這樣思考是不真實的，只會跟隨邪心，這樣的凡夫會遭受百千億的痛苦。如果有比丘常常唸佛，這並非真正的正念，應當知道佛是從分別心中產生的，實際上是不可執取，也不生不滅的。如果有人思惟諸空法，就會住在邪道中，成為凡夫，雖然借用名字說空法，但實際上並沒有名字的存在。』

【English Translation】 English version Superiority conceit (thinking one has attained a higher state than one actually has). Regarding the profound Dharma, one should not use worldly methods to understand it; thinking in this way is called superiority conceit. Thinking, 'This Dharma is profound,' or 'This Dharma is not profound,' is called superiority conceit. Thinking, 'This Dharma is pure,' or 'This Dharma is not pure,' is called superiority conceit. Thinking, 'This is the Buddha's Dharma,' 'This is the Pratyekabuddha's (Solitary Buddha) Dharma,' or 'This is the Śrāvaka's (Disciple) Dharma,' is called superiority conceit. Thinking, 'This Dharma should be practiced,' or 'This Dharma should not be practiced,' is called superiority conceit. Thinking, 'This is the path close to liberation,' or 'This is not the path close to liberation,' is called superiority conceit. Thinking, 'This is the right path,' or 'This is the wrong path,' is called superiority conceit. Thinking, 'I will quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment),' or 'I will not quickly attain Anuttarā-samyak-saṃbodhi,' is called superiority conceit. Thinking, 'All the Buddha's Dharmas are inconceivable, and no one has ever been able to awaken to them,' is called superiority conceit. Thinking, 'Anuttarā-samyak-saṃbodhi is inconceivable and should not be contemplated,' is not a true view but a fault; this is called a Bodhisattva dwelling in superiority conceit. At that time, Upali (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! How can a Bhikkhu (monk) be free from superiority conceit?' The Buddha told Upali, 'If a Bhikkhu contemplates all thoughts, and when contemplating, does not cling to the contemplation itself, this is called the most excellent way to be free from superiority conceit.' At that time, the World Honored One, wishing to explain the Dharma of contemplation more broadly, spoke the following verses: 'One should not distinguish between Dharma and non-Dharma, one should not dwell on playful thoughts, and one who can understand the inconceivable Dharma is a person who enjoys happiness at all times. If someone wants to know that there is no Dharma, such thinking is not real, and they will only follow evil thoughts; such ordinary people will suffer hundreds of thousands of millions of pains. If a Bhikkhu constantly recites the Buddha's name, this is not true right mindfulness; one should know that the Buddha arises from discriminating thoughts, and in reality, it is neither graspable nor does it arise or cease. If someone contemplates all empty Dharmas, they will dwell on the wrong path and become an ordinary person; although they use names to speak of empty Dharmas, in reality, there are no names.'

說。　閑居寂靜思惟法，　　世所稱歎寂靜人，　心住覺觀是戲論，　　是故無思能解法。　心心諸法名為思，　　若有所思必有著，　若能遠離是著法，　　于諸所思無復思。　法同草木無所知，　　而因諸緣得生起，　無有眾生而可得，　　能起空無諸緣法。　因日光明眼得見，　　夜則不見離眾緣，　若眼自能見色者，　　何故無緣而不見？　眼常因於諸光明，　　得見種種可意色，　當知見性眾緣生，　　是故知眼不能見。　若有所聞諸好聲，　　生已即滅無有聞，　推其去處不可得，　　因分別故起聲想。　一切諸法同音聲，　　施設說有諸數相，　未曾能生法非法，　　為凡夫故而示現。　我為世間嘆佈施，　　而實慳法不可得，　佛所說法難思議，　　雖不可得而演說。　我常嘆說持凈戒，　　破戒之相如執空，　諸破戒相如虛空，　　清凈持戒亦如是。　我說忍辱為妙勝，　　瞋恚之性實不生，　于諸法中無觸惱，　　而佛開示忍辱者。　常說晝夜無疲倦，　　覺悟精進為最上，　雖復勤行於百劫，　　然其所作無增減。　禪定解脫為最勝，　　如來開示說諸門，　而實諸法無散亂，　　世尊現說諸禪定。　智慧之效能覺了，　　能知諸法為慧

【現代漢語翻譯】現代漢語譯本說：閑居寂靜時思維佛法，世人稱讚這是寂靜之人所為。如果心還執著于覺觀（vikalpa，分別思惟），那就是戲論（prapañca，虛妄分別），所以只有無思（amanasikara，不作意）才能理解佛法。心和心中所生起的各種法（dharma，現象）被稱為思（citta，心念），如果有所思，必然會有執著（asakti，貪著）。如果能夠遠離這種執著，那麼對於所思之物就不會再有思念。法如同草木一樣沒有知覺，但因各種因緣（hetu-pratyaya，條件）而生起。沒有一個真實的眾生（sattva，有情）可以被找到，能夠生起空無自性的各種因緣法。因為有日光，眼睛才能看見東西，夜晚則因為缺少因緣而看不見。如果眼睛自己能看見顏色，為什麼沒有因緣的時候就看不見呢？眼睛總是依靠光明才能看見各種令人愉悅的顏色。應當知道見性（darśana-svabhāva，視覺的本性）是因緣所生，所以要知道眼睛本身並不能看見。如果聽到各種好聽的聲音，聲音生起后立即就消失，沒有所謂的聽。追究聲音的去處是找不到的，只是因為分別（vikalpa，分別思惟）才產生了聲音的念想。一切諸法都如同聲音一樣，只是爲了方便施設（prajñapti，假名安立）才說有各種數量和相狀。它們從未真正產生過法（dharma，現象）或非法（adharma，非現象），只是爲了凡夫（pṛthagjana，普通人）才這樣示現。我讚歎世間人佈施（dāna，給予），但實際上慳吝（mātsarya，吝嗇）的法是不可得的。佛所說的法難以思議，雖然不可得，但還是要演說。我常常讚歎持守清凈的戒律（śīla，道德規範），破戒的相狀如同執著于虛空一樣。各種破戒的相狀如同虛空一樣，清凈持戒也是如此。我說忍辱（kṣānti，忍耐）是最殊勝的，瞋恚（krodha，憤怒）的本性實際上是不生的。在一切法中沒有觸惱（pratigha，障礙），而佛卻開示了忍辱。我常說晝夜不懈怠，覺悟精進（vīrya，努力）是最重要的。即使勤奮修行百劫（kalpa，極長的時間單位），所作的功德也沒有增減。禪定（dhyāna，冥想）和解脫（vimokṣa，自由）是最殊勝的，如來（tathāgata，佛的稱號）開示了各種禪定的法門。但實際上一切法都沒有散亂（vikṣepa，心散亂），世尊（bhagavat，佛的稱號）只是爲了方便才說禪定。智慧（prajñā，洞察力）的效能夠覺悟，能夠了解一切法都是智慧。

【English Translation】 English version It is said: When dwelling in solitude, contemplating the Dharma, the world praises such a person as being tranquil. If the mind dwells on perception and contemplation (vikalpa), it is mere conceptual proliferation (prapañca); therefore, only through non-thinking (amanasikara) can one understand the Dharma. The mind and all the phenomena (dharma) arising within it are called thought (citta). If there is thought, there will inevitably be attachment (asakti). If one can distance oneself from this attachment, then there will be no more thought about what is thought. Phenomena are like grass and trees, without awareness, yet they arise due to various conditions (hetu-pratyaya). No real sentient being (sattva) can be found that can give rise to these empty and conditioned phenomena. Because of sunlight, the eyes can see; at night, they cannot see due to the lack of conditions. If the eyes could see colors by themselves, why can they not see when there are no conditions? The eyes always rely on light to see various pleasing colors. One should know that the nature of seeing (darśana-svabhāva) arises from conditions; therefore, one should know that the eyes themselves cannot see. If one hears various pleasant sounds, the sound arises and immediately ceases; there is no such thing as hearing. Tracing the origin of the sound is impossible; it is only through discrimination (vikalpa) that the idea of sound arises. All phenomena are like sounds; they are designated (prajñapti) and said to have various numbers and forms. They have never truly given rise to phenomena (dharma) or non-phenomena (adharma); they are only shown this way for the sake of ordinary beings (pṛthagjana). I praise giving (dāna) in the world, but in reality, the phenomenon of miserliness (mātsarya) is unattainable. The Dharma spoken by the Buddha is inconceivable; although it is unattainable, it is still expounded. I often praise the upholding of pure precepts (śīla); the nature of breaking precepts is like grasping at emptiness. The various aspects of breaking precepts are like emptiness; the same is true for upholding pure precepts. I say that patience (kṣānti) is the most excellent; the nature of anger (krodha) is actually unborn. There is no obstruction (pratigha) in all phenomena, yet the Buddha teaches patience. I often say that one should be diligent day and night, and that awakened effort (vīrya) is the most important. Even if one practices diligently for hundreds of kalpas (kalpa), the merit one accumulates neither increases nor decreases. Meditation (dhyāna) and liberation (vimokṣa) are the most excellent; the Tathagata (tathāgata) has revealed various paths of meditation. But in reality, all phenomena are without distraction (vikṣepa); the Bhagavat (bhagavat) only speaks of meditation for convenience. The nature of wisdom (prajñā) is to awaken and to understand that all phenomena are wisdom.

人，　然其自性不有生，　　佛能示現為解說。　我常嘆說清苦法，　　歡喜樂行頭陀者，　推求貪法不可得，　　名為最上不貪者。　常為眾生百千眾，　　現說地獄怖畏事，　未曾有去墮惡道，　　死入無間地獄者。　無有能作地獄者，　　亦無能作鉾槊等，　因分別故而見有，　　刀劍之害傷己身。　雜色莊嚴花果樹，　　金色宮殿而晃曜，　彼亦未曾有作者，　　皆從妄想分別起。　虛偽之法誑世間，　　著想回旋凡夫人，　于取不取無自性，　　猶如分別幻化炎。　說于諸行最勝者，　　能為眾生髮道心，　菩提之道不可得，　　當知求者亦非實。　其心本性常清凈，　　無有染著諸苦惱，　凡夫分別諸噁心，　　自生貪愛諸染著。　諸法妙勝常寂靜，　　而實無有愛恚癡，　法性解脫離染愛，　　逮到安隱無處所。　我知諸法如虛空，　　游諸世間不生畏，　其意未曾有染著，　　是故不住于邪道。　我于多劫修諸行，　　度脫無邊諸眾生，　而諸眾生生不盡，　　亦未曾有增減時。　譬如世有大幻師，　　能化無邊百千眾，　即時皆害諸化人，　　而於幻者無增損。　一切眾生如幻相，　　其邊未曾而可得，　若有能觀不思議，　　當知彼人不厭

【現代漢語翻譯】現代漢語譯本人啊，其自性本無生滅，佛陀能示現此理並加以解說。我常讚歎清凈艱苦的修行方法，歡喜並樂於實行頭陀行（一種苦行）。探求貪慾的本質是不可得的，能做到不貪執的人，才是最上等的。我常為成百上千的眾生，講述地獄的恐怖景象，但從未有人因此墮入惡道，死後進入無間地獄（最痛苦的地獄）。實際上，沒有誰能創造地獄，也沒有誰能製造矛戟等刑具。這些都是因為分別妄想而產生的，刀劍的傷害也只是傷害了自己虛妄的身體。那些色彩斑斕、裝飾華麗的花果樹，以及金碧輝煌的宮殿，實際上也沒有創造者，都是從虛妄的分別念中產生的。虛妄不實的法欺騙著世間，執著于妄想的凡夫俗子，對於取與不取，都執著于沒有自性的事物，就像分別幻化出來的火焰一樣。能為眾生髮起菩提心（覺悟之心）的人，是諸修行中最殊勝的。菩提之道（覺悟之道）是不可得的，應當知道，追求菩提的人也是不真實的。人的心性本來就是清凈的，沒有被任何痛苦煩惱所污染。凡夫俗子分別產生各種惡念，自己生出貪愛和各種執著。諸法（一切事物）的本質是微妙殊勝、恒常寂靜的，實際上沒有愛、嗔、癡這些煩惱。法性（事物的本性）是解脫的，遠離染愛，達到安穩無憂的境地。我知道諸法如同虛空一樣，在世間遊歷而不會產生恐懼。我的心意從未被任何事物所污染，所以不會停留在邪道上。我于多劫以來修習各種修行，度脫了無量無邊的眾生，但眾生的數量並沒有因此減少，也未曾增加。譬如世間有偉大的魔術師，能變幻出無量無邊的眾人，即使立刻傷害這些幻化出來的人，對於魔術師本身也沒有任何增減。一切眾生都如同幻象一般，其邊際是不可得的。如果有人能觀察到這種不可思議的道理，應當知道，這個人不會厭倦生死輪迴。

【English Translation】 English version O people, their self-nature is without arising, the Buddha can demonstrate this and explain it. I often praise the pure and austere practices, rejoicing and delighting in practicing dhuta (ascetic practices). Seeking the essence of greed is unattainable; those who can be free from greed are the most superior. I often speak to hundreds and thousands of beings about the terrifying scenes of hell, but no one has ever fallen into evil paths because of this, or entered Avici hell (the most painful hell) after death. In reality, no one can create hell, nor can anyone make spears and other instruments of torture. These are all produced from discriminatory thoughts; the harm of swords only harms one's own illusory body. Those colorful, ornate flower and fruit trees, and the golden, dazzling palaces, actually have no creator; they all arise from illusory discriminatory thoughts. False and unreal dharmas deceive the world; ordinary people, attached to illusions, cling to things that have no self-nature, whether taking or not taking, just like flames that are discriminated and illusory. Those who can inspire the Bodhi mind (mind of enlightenment) in beings are the most superior among all practices. The path of Bodhi (path of enlightenment) is unattainable; one should know that the seeker of Bodhi is also unreal. The nature of the mind is originally pure, not defiled by any suffering or afflictions. Ordinary people discriminate and generate various evil thoughts, creating greed and various attachments themselves. The essence of all dharmas (all things) is subtle, superior, and eternally tranquil; in reality, there are no afflictions like love, hatred, and ignorance. The nature of dharma (the nature of things) is liberation, free from defilement and love, reaching a state of peace and security. I know that all dharmas are like empty space; I travel through the world without fear. My mind has never been defiled by anything, so I do not dwell on evil paths. I have practiced various practices for many kalpas (eons), liberating countless beings, but the number of beings has neither decreased nor increased. For example, there is a great magician in the world who can transform into countless people, even if these transformed people are immediately harmed, there is no increase or decrease in the magician himself. All beings are like illusions; their boundaries are unattainable. If someone can observe this inconceivable truth, they should know that this person will not be weary of the cycle of birth and death.

生。　觀世寂靜名勇猛，　　知法實相亦復然，　受五欲利當修行，　　不生染著度眾生。　無有眾生及壽命，　　世尊憐愍興慈悲，　勤修精進大苦行，　　雖無眾生作利益。　如以空卷誘小兒，　　誑惑其心令染著，　然後開手示空卷，　　小兒即時大啼哭。　如是難思佛世尊，　　于諸法相凈覺意，　已解遠離空無法，　　而能示現於世間。　於我法中甚可樂，　　舍離俗服能出家，　其後當得最勝果，　　大慈悲人之所說。　已能出家舍俗務，　　復聞當得逮諸果，　觀察諸法真實相，　　無有諸果而可得。　已於諸法無得果，　　轉復生于未曾有，　快哉大悲人師子，　　善入相應諸法相。　一切諸法如虛空，　　能立名字百千萬，　此名為根禪解脫，　　亦名為力七覺支。　諸根無有生滅相，　　覺力等法亦復然，　非是色性不可取，　　以智力現示世間。　我說眾生有所得，　　皆是遠離諸性相，　若有計我有所得，　　不名為得沙門果。　若法無生亦無滅，　　誰有于中而得者？　說眾生得即無得，　　能覺此法名為得。　眾生得果名最勝，　　我說眾生非眾生，　未曾有得眾生者，　　是故不應有得果。　譬如良田無種子，　　彼中不應而生

【現代漢語翻譯】現代漢語譯本觀察世間寂靜的修行者被稱為勇猛，瞭解諸法實相也是如此。即使享受五欲的快樂，也應當修行，不生執著，從而度化眾生。實際上沒有所謂的眾生和壽命，世尊（佛陀）以憐憫之心興起慈悲，勤奮修行，經歷種種苦行，即使沒有眾生，也為利益眾生而努力。就像用空卷軸引誘小孩，欺騙他的心讓他產生執著，然後打開手展示空卷軸，小孩立刻就會大哭。佛世尊（佛陀）的智慧難以思議，對於諸法的實相，他的覺悟清凈，已經理解遠離空和無的道理，卻仍然能在世間示現。在我的教法中，出家修行是令人喜悅的，捨棄世俗的裝束，之後將會獲得最殊勝的果位，這是大慈悲之人所說的。已經能夠出家捨棄世俗事務，又聽到將要獲得各種果位，觀察諸法的真實相，實際上並沒有任何果位可以獲得。已經理解諸法中沒有果位可得，反而生起前所未有的感受，真是令人讚嘆啊，大悲之人，人中獅子，善於深入理解諸法的實相。一切諸法都像虛空一樣，可以建立無數的名字，這被稱為根、禪定、解脫，也稱為力、七覺支（七種覺悟的因素）。諸根（眼、耳、鼻、舌、身、意）沒有生滅的現象，覺力等法也是如此，它們不是色法，不可執取，而是以智慧的力量在世間顯現。我說眾生有所得，都是遠離諸法自性的表現，如果有人認為自己有所得，就不能稱為獲得沙門果（修行者的果位）。如果法沒有生也沒有滅，那麼誰能在其中有所得呢？說眾生有所得，實際上是無所得，能夠覺悟這個道理，才稱為得。眾生獲得果位被稱為最殊勝，我說眾生並非真正的眾生，從來沒有真正獲得眾生的人，所以不應該有獲得果位的想法。譬如良田沒有種子，其中不應該生長出任何東西。

【English Translation】 English version The one who observes the stillness of the world is called courageous, and so is the one who knows the true nature of all dharmas (phenomena). Even while enjoying the pleasures of the five desires, one should practice, not becoming attached, and thus liberate sentient beings. In reality, there are no such things as sentient beings or lifespans. The World Honored One (Buddha), with compassion, arises with loving-kindness. He diligently practices, undergoing various austerities, and even without sentient beings, he strives to benefit them. It's like using an empty scroll to entice a child, deceiving his mind to create attachment. Then, opening the hand to show the empty scroll, the child immediately cries loudly. The wisdom of the World Honored One (Buddha) is inconceivable. Regarding the true nature of all dharmas, his awakening is pure. He has understood the principle of being apart from emptiness and non-existence, yet he can still manifest in the world. In my teachings, renouncing the household life is joyful, abandoning worldly attire. Afterwards, one will attain the most supreme fruit, as spoken by the person of great compassion. Having already renounced the household life and worldly affairs, and hearing that one will attain various fruits, observing the true nature of all dharmas, there is actually no fruit to be attained. Having understood that there is no fruit to be attained in all dharmas, one instead experiences something unprecedented. How wonderful, the person of great compassion, the lion among men, who is skilled in deeply understanding the true nature of all dharmas. All dharmas are like empty space, and countless names can be established for them. This is called the roots, meditation, liberation, and also called the powers, the seven factors of enlightenment (seven aspects of awakening). The roots (eye, ear, nose, tongue, body, mind) have no phenomena of arising or ceasing, and the powers of awakening are also the same. They are not material forms, not graspable, but are manifested in the world through the power of wisdom. I say that sentient beings have something to attain, but this is a manifestation of being apart from the nature of all dharmas. If someone thinks they have attained something, they cannot be called to have attained the fruit of a Shramana (practitioner). If dharmas have neither arising nor ceasing, then who can attain anything within them? Saying that sentient beings attain something is actually non-attainment. Being able to awaken to this principle is called attainment. Sentient beings attaining a fruit is called the most supreme. I say that sentient beings are not truly sentient beings. There has never been anyone who has truly attained sentient beings, so there should be no thought of attaining a fruit. It is like a fertile field without seeds, in which nothing should grow.

牙，　如是眾生不可得，　　云何當有逮寂靜？　一切眾生性寂靜，　　未曾有得其根本，　若有能觀此法者，　　我說永寂無有餘。　過去諸佛百千萬，　　度諸眾生無有盡，　而此眾生無真實，　　究竟寂靜更不生。　一切諸法皆滅相，　　未曾能有得生者，　若有能觀如是法，　　彼人不著於三界。　我說諸道無障礙，　　能離諸著甚可樂，　于百千劫甚難得，　　乃從往昔然燈佛，　能起最勝無生忍，　　永斷障礙無有餘，　得清凈念以為命，　　永離一切諸非見。　彼無惡趣常安樂，　　勇猛能知無礙法，　不著諸行得解脫，　　于百千劫不生畏，　能得諸辯亦不難，　　無邊百千陀羅尼，　解陀羅尼諸義趣，　　速能覺知無礙法。」

說是偈已，二百比丘增上慢者，不受諸法心得解脫；六十(丹云六千)菩薩得無生忍。

爾時，優波離白佛言：「世尊！當何名斯經，云何奉持？」

佛告優波離：「此經名為『決定比尼』，亦名『壞一切心識』，當奉持之。」

爾時，優波離、文殊師利，一切大會，諸天、世人、阿修羅等，聞佛所說，皆大歡喜，為佛作禮。

佛說決定毗尼經

【現代漢語翻譯】現代漢語譯本牙（ya），如果眾生是不可得的，又怎麼會有達到寂靜的可能呢？一切眾生的本性都是寂靜的，從未有誰真正得到過它的根本。如果有人能夠觀察到這個真理，我說他將永遠寂滅，不再有任何殘留。過去無數的佛陀度化了無盡的眾生，但這些眾生並非真實存在，最終都會歸於寂靜，不再輪迴。一切諸法都具有滅亡的特性，從未有誰真正能夠產生。如果有人能夠觀察到這樣的真理，他就不會執著於三界（欲界、色界、無色界）。我說，通往解脫的道路沒有障礙，能夠遠離一切執著，非常令人喜悅。在無數劫中都難以獲得，從過去燃燈佛（Dipamkara Buddha）時代開始，能夠生起最殊勝的無生法忍（anutpattika-dharma-ksanti），永遠斷除一切障礙，不再有任何殘留。以清凈的念頭作為生命，永遠遠離一切錯誤的見解。他們不會墮入惡道，永遠安樂，勇猛地了知無礙的真理。不執著于任何行為，獲得解脫，在無數劫中都不會感到恐懼。能夠輕易獲得各種辯才，擁有無邊無量的陀羅尼（dharani，總持），理解陀羅尼的各種含義和旨趣，迅速覺悟無礙的真理。

說完這偈頌后，二百位增上慢（adhimana）的比丘，因為不接受這些教法，他們的心沒有得到解脫；六十位（或六千位）菩薩證得了無生法忍。

這時，優波離（Upali）向佛陀說道：『世尊！這部經應該叫什麼名字？我們應該如何奉持？』

佛陀告訴優波離：『這部經名為《決定比尼》（Vinaya-viniscaya），也名為《壞一切心識》，你們應當奉持它。』

當時，優波離、文殊師利（Manjusri），以及所有在場的大眾，包括諸天、世人、阿修羅（Asura）等，聽聞佛陀所說，都非常歡喜，向佛陀頂禮。

佛說《決定毗尼經》

【English Translation】 English version Ya, If sentient beings are unattainable, how can there be the attainment of quiescence? The nature of all sentient beings is quiescent; no one has ever truly attained its root. If one can observe this Dharma, I say they will be eternally extinguished, with nothing remaining. The past Buddhas, by the hundreds of millions, have liberated countless sentient beings without end, Yet these sentient beings are not real; they ultimately return to quiescence and are not reborn. All dharmas have the characteristic of extinction; no one has ever truly been able to arise. If one can observe such a Dharma, they will not be attached to the three realms (desire realm, form realm, formless realm). I say that the path to liberation is without obstacles, able to be free from all attachments, and is very delightful. It is difficult to obtain in hundreds of thousands of kalpas, and from the time of the past Dipamkara Buddha, One can give rise to the most supreme non-arising forbearance (anutpattika-dharma-ksanti), forever cutting off all obstacles, with nothing remaining. Taking pure thought as life, forever free from all wrong views. They will not fall into evil realms, always in bliss, bravely knowing the unobstructed Dharma. Not attached to any actions, attaining liberation, they will not feel fear in hundreds of thousands of kalpas. They can easily obtain various eloquence, possessing boundless hundreds of thousands of dharanis (mantras), Understanding the various meanings and purposes of dharanis, quickly awakening to the unobstructed Dharma.

After speaking this verse, two hundred monks with excessive pride (adhimana), because they did not accept these teachings, their minds did not attain liberation; sixty (or six thousand) Bodhisattvas attained the non-arising forbearance.

At that time, Upali said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?'

The Buddha told Upali: 'This sutra is called 'Vinaya-viniscaya' (Decision on the Vinaya), also called 'Destroying All Consciousness,' you should uphold it.'

At that time, Upali, Manjusri, and all the assembly present, including gods, humans, Asuras, etc., hearing what the Buddha said, were all very joyful and bowed to the Buddha.

The Buddha Speaks the Sutra of Decision on the Vinaya