T12n0330_佛說菩薩修行經

大正藏第 12 冊 No. 0330 佛說菩薩修行經

No. 330 [Nos. 310(28), 311]

佛說菩薩修行經(亦名威施長者問觀身行經)

西晉河內沙門白法祖譯

聞如是：

一時佛游舍衛國祇樹給孤獨精舍，與大比丘千二百五十及眾菩薩五千人俱，皆尊菩薩——神通睿達，權慧變化，游三千世界，普利一切莫不蒙濟。於時舍衛國大城之中，有豪長者名比羅達(晉言威施)，與其城中諸大長者五百人等，宿意同念，俱從舍衛大城中出，往詣祇樹給孤獨精舍。前至佛所，即皆稽首，繞佛三匝，問訊世尊，卻坐一面。

於時世尊，以無限達，因問威施，及諸長者、族姓子等：「發何志乎？詣如來耶？」

是時威施並諸長者，即白佛言：「吾等，世尊！集坐靜處，競有念言：『佛世難值，人身由然，得脫離世，同亦甚難。』吾等竊議：『為用何乘而至泥洹？當以聲聞、緣一覺乘取泥洹耶？大乘普智泥洹脫乎？』時吾等舉心便發言曰：『志願無上乘泥曰，身不以聲聞、緣覺脫也。』吾等，世尊！志願發心無上獨尊正意，以斯法故，來奉如來。云何，世尊！菩薩大士，內性常欲應于無上平等正真尊覺，當學何法，而應行住？唯愿如來垂慧普慈，

【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精舍，與一千二百五十位大比丘和五千位菩薩在一起。這些菩薩都非常尊貴，神通廣大，智慧深邃，能以權巧方便變化，遊歷三千世界，普遍利益一切眾生，沒有誰不蒙受救濟。當時，舍衛國大城中，有一位富豪長者名叫比羅達（晉語稱威施），他和城中五百位大長者，因為宿世的共同願望，一起從舍衛大城出發，前往祇樹給孤獨精舍。他們來到佛陀面前，都向佛陀頂禮，繞佛三匝，問候世尊，然後退坐在一旁。這時，世尊以其無限的智慧，問威施和各位長者、族姓子們：『你們發了什麼願望，才來到如來這裡呢？』當時，威施和各位長者，就對佛陀說：『世尊！我們聚集在安靜的地方，各自心中都在想：『佛陀出世非常難得，得到人身也很難，能夠脫離世俗的煩惱，同樣非常困難。』我們私下議論：『應該用什麼乘才能到達涅槃？是應該用聲聞乘、緣覺乘來證得涅槃呢？還是應該用大乘的普智來脫離涅槃呢？』當時，我們心中就發願說：『我們志願追求無上乘的涅槃，不以聲聞、緣覺的修行來解脫。』世尊！我們志願發心追求無上獨尊的正覺，因為這個緣故，前來拜見如來。世尊，菩薩大士，內心常欲契合無上平等正真尊貴的覺悟，應當學習什麼法，才能符合他們的行住？唯愿如來垂憐，以智慧和慈悲普施教誨，

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's monastery in Shravasti, together with twelve hundred and fifty great Bhikshus and five thousand Bodhisattvas. These Bodhisattvas were all venerable, possessing great spiritual powers and profound wisdom. They could skillfully transform themselves, travel through the three thousand worlds, and universally benefit all beings, none of whom were not saved. At that time, in the great city of Shravasti, there was a wealthy elder named Biroda (known as Wei Shi in Jin), who, along with five hundred other great elders of the city, having a shared aspiration from past lives, together left the great city of Shravasti and went to the Jeta Grove, Anathapindika's monastery. They arrived before the Buddha, bowed their heads to the ground, circumambulated the Buddha three times, greeted the World Honored One, and then sat down to one side. At that time, the World Honored One, with his boundless wisdom, asked Wei Shi and the other elders and clan members: 'What aspiration have you made that you have come to the Tathagata?' At that time, Wei Shi and the other elders replied to the Buddha: 'World Honored One! We gathered in a quiet place, and each of us had the thought: 'It is very rare for a Buddha to appear in the world, and it is also difficult to obtain a human body. It is equally difficult to escape from worldly afflictions.' We discussed among ourselves: 'What vehicle should we use to reach Nirvana? Should we attain Nirvana through the Sravaka vehicle or the Pratyekabuddha vehicle? Or should we escape Nirvana through the Mahayana's universal wisdom?' At that time, we made a vow in our hearts, saying: 'We aspire to the unsurpassed vehicle of Nirvana, and we will not seek liberation through the practices of Sravakas or Pratyekabuddhas.' World Honored One! We aspire to cultivate the unsurpassed, unique, and correct intention. For this reason, we have come to pay homage to the Tathagata. World Honored One, Bodhisattva Mahasattvas, whose inner nature always desires to accord with the unsurpassed, equal, true, and venerable enlightenment, what Dharma should they learn in order to conform to their conduct and dwelling? We beseech the Tathagata to bestow your wisdom and universal compassion,

以無極哀，散示疑結。」

爾時世尊，告威施曰：「善哉，善哉！諸大長者乃能改俗，舍世之榮樂，發無上正真道意，覲詣如來。又威施等，勤聽思念，當演說之：菩薩大士行，得無上等最正覺，志作所應及其覺法。」

長者威施並五百人，即皆叉手受教而聽。

時，佛告曰：「是諸長者！菩薩大士發行，欲應無上正真等最覺者，心向眾生，當建弘普無極大慈，志習念行勤執無舍，進學無忘，是乃應于無上覺道。又諸長者！若有眾生，分其所受身口意惡，彼行非故，命終墮獄故。諸長者！天地聚合，集以眾苦，向諸網見眾生之類，存心大慈，勤志大悲；守習學行，專精如斯。其身不著衣被飲食，于諸利養意亦不貪，以諸所珍，樂盡施惠。念彼眾生，慎行戒具，忍進定智。如是長者！菩薩大士，欲發無上正真道者，當習觀法乃應身行。」

爾時，威施及諸長者：「吾等，世尊！當修身三、口四、意三念法。菩薩大士云何應觀身行法耶？」

爾時世尊，告威施等：「如是長者！菩薩大士有四十二事而以觀身。作是觀已，離想結纏。身心意識，縛著吾我、貪身壽命、濁亂諸非，應便除盡。」

是時威施及諸長者，受教而聽。

佛言：「菩薩大士！觀身污穢本為不凈，觀身臭處純

【現代漢語翻譯】現代漢語譯本：以無盡的悲憫，開解眾生的疑惑和執著。

這時，世尊告訴威施（Vaisakha，人名）說：『好啊，好啊！各位大長者能夠改變世俗的觀念，捨棄世間的榮華享樂，發起無上正等正覺的意願，前來拜見如來。而且威施等人，勤奮地聽聞和思考，我應當為你們演說：菩薩大士的修行，如何才能獲得無上正等正覺，以及他們所應立下的志向和所應覺悟的法理。』

長者威施和五百人，都雙手合十，接受教誨並認真聽講。

這時，佛告訴他們說：『各位長者！菩薩大士發心修行，想要證得無上正等正覺，他們的心要面向眾生，應當建立弘揚普遍無邊的慈悲，立志勤奮地修習念行，堅持不懈，精進學習而不忘失，這樣才能相應于無上覺道。還有各位長者！如果有的眾生，因為他們所造的身口意惡業，他們的行為不正，命終之後就會墮入地獄。各位長者！天地聚合，聚集了各種痛苦，針對那些被各種見解束縛的眾生，要心懷大慈，勤奮地修習大悲；守護、學習和實踐，專心精進於此。他們的身體不執著于衣食，對於各種利益供養也不貪求，將自己所珍愛的東西，樂於全部施捨給他人。要想著那些眾生，謹慎地修行戒律，忍辱、精進、禪定和智慧。像這樣，各位長者！菩薩大士，想要發起無上正等正覺之心的人，應當修習觀法，才能使身行與道相應。』

這時，威施和各位長者說：『世尊！我們應當修習身三、口四、意三的念法。菩薩大士應當如何觀察身行之法呢？』

這時，世尊告訴威施等人說：『各位長者！菩薩大士有四十二種方法來觀察身體。這樣觀察之後，就能脫離妄想的束縛。身體、心意和意識，所執著的我見、貪戀身體壽命、以及各種污濁的煩惱，都應當徹底清除。』

這時，威施和各位長者，接受教誨並認真聽講。

佛說：『菩薩大士！觀察身體的污穢，原本就是不乾淨的，觀察身體的臭穢之處，純粹是污垢。

【English Translation】 English version: With boundless compassion, he dispelled the doubts and attachments of beings.

At that time, the World Honored One said to Vaisakha (a proper noun, meaning a person's name): 'Excellent, excellent! You great elders are able to change your worldly views, abandon the glory and pleasures of the world, and generate the intention for unsurpassed, true, and complete enlightenment, coming to visit the Tathagata. Moreover, Vaisakha and others, diligently listen and contemplate, I shall explain to you: the practice of a Bodhisattva Mahasattva, how to attain unsurpassed, true, and complete enlightenment, and the aspirations they should establish and the Dharma they should awaken to.'

The elder Vaisakha and five hundred others, all folded their hands, received the teachings, and listened attentively.

At that time, the Buddha said to them: 'Elders! Bodhisattva Mahasattvas who aspire to practice, wishing to attain unsurpassed, true, and complete enlightenment, their minds should be directed towards all beings, they should establish and promote universal and boundless compassion, resolve to diligently practice mindfulness, persevere without giving up, advance in learning without forgetting, and thus they will be in accordance with the unsurpassed path of enlightenment. Furthermore, elders! If there are beings who, due to the evil deeds of their body, speech, and mind, their actions are not righteous, after death they will fall into hell. Elders! The heavens and earth gather together, accumulating all kinds of suffering, directed towards those beings who are bound by various views, one should harbor great compassion, diligently practice great pity; guard, learn, and practice, focusing diligently on this. Their bodies are not attached to clothing and food, nor are they greedy for various benefits and offerings, they are happy to give away all that they cherish. They should think of those beings, carefully practice the precepts, patience, diligence, meditation, and wisdom. Like this, elders! Bodhisattva Mahasattvas, who wish to generate the mind for unsurpassed, true, and complete enlightenment, should practice contemplation, so that their actions are in accordance with the path.'

At that time, Vaisakha and the elders said: 'World Honored One! We should practice the mindfulness of the three actions of the body, the four of speech, and the three of mind. How should a Bodhisattva Mahasattva observe the practice of the body?'

At that time, the World Honored One said to Vaisakha and others: 'Elders! Bodhisattva Mahasattvas have forty-two ways to observe the body. After observing in this way, they can be free from the bondage of delusion. The body, mind, and consciousness, the attachments to self-view, greed for the body's life, and all kinds of defiled afflictions, should be completely eliminated.'

At that time, Vaisakha and the elders, received the teachings and listened attentively.

The Buddha said: 'Bodhisattva Mahasattvas! Observe the filth of the body, it is originally unclean, observe the foulness of the body, it is purely filth.'

積腐爛，觀身危脆要當毀壞，觀身無強當歸碎散，觀身如幻諸大變化，觀身惡露九孔諸漏，觀身盛然淫慾火熾，觀身燋燒興恚毒火，觀身愚冥癡蒙毒盛，觀身羅網恩愛結縛，觀身如瘡眾患纏繞，觀身可患四百四病，觀身穢宅受諸蟲種，觀身無常逝歸塵土，觀身頑愚不達體法，觀身危陋毀落不久，觀身無賴常懷多憂，觀身無堅老至苦極，觀身無倚飾偽純詐，觀身難滿受盛無厭，觀身巢窟受眾色愛，觀身貪惑迷著五樂，觀身昧冥意懷喜悅，觀身無住生死種異，觀身識念懷想眾賤，觀身無友極養會離，觀身眾食狐吞狼爭，觀身機關展轉無數，觀身繫屬飲食所盛，觀身叵視膿血臭滿，觀身毀滅趣非常法，觀身如仇恒多怨害，觀身熱惱常懷憂結，觀身聚殃五陰所誤，觀身苦器生死劇痛，觀身非我眾緣積聚，觀身無命男女會散，觀身為空根受諸情，觀身無實譬之如幻，觀身虛偽其現若夢，觀身偽惑為如野馬，觀身詐欺其喻響像；是謂長者菩薩大士四十二事觀身行法。其不觀者或貪身，心神意識由之起滅；其有菩薩如是觀已，愛著身命貪愛吾我，疑垢倒謬及諸欲樂、有常之計，皆悉除盡。遵志守一，不惜年壽，如是速具六度無極。斯謂長者菩薩大士，以滿六德權化流佈，疾得無上成最正覺。」

於是世尊，重加弘演說身行法，

【現代漢語翻譯】現代漢語譯本：觀察身體腐爛，觀察身體的危脆，知道它終將毀壞；觀察身體的無力，知道它終將碎散；觀察身體如幻，經歷各種變化；觀察身體的污穢，九孔不斷流出不凈之物；觀察身體情慾熾盛，淫慾之火燃燒；觀察身體被嗔恚的毒火所焦灼；觀察身體的愚昧，被癡蒙的毒素所充斥；觀察身體如羅網，被恩愛所束縛；觀察身體如瘡，被各種疾病纏繞；觀察身體是可患之物，有四百四種疾病；觀察身體是污穢的住所，容納各種蟲類；觀察身體無常，終將歸於塵土；觀察身體頑固愚鈍，不瞭解身體的真實法則；觀察身體危險醜陋，不久將要毀壞；觀察身體無所依賴，常常懷有多重憂慮；觀察身體不堅固，衰老時痛苦至極；觀察身體沒有依靠，裝飾偽裝純屬虛假；觀察身體難以滿足，貪婪地接受而不知厭倦；觀察身體是巢穴，接受各種色慾的愛；觀察身體貪婪迷惑，執著於五種享樂；觀察身體昏昧不明，心中卻懷有喜悅；觀察身體無常住，生死輪迴不斷變化；觀察身體的意識念頭，懷有各種卑賤的想法；觀察身體沒有朋友，極力養護最終也會分離；觀察身體是各種食物的爭奪之地，如狐狼爭食；觀察身體如機關，不斷地運轉變化；觀察身體被飲食所束縛；觀察身體令人厭惡，充滿膿血臭氣；觀察身體終將毀滅，趨向無常的法則；觀察身體如仇敵，常常帶來怨恨和傷害；觀察身體被熱惱所困擾，常常懷有憂愁和煩惱；觀察身體是災禍的聚集地，被五陰所迷惑；觀察身體是痛苦的器具，經歷生死的劇烈痛苦；觀察身體不是我，是各種因緣的聚合；觀察身體沒有生命，男女終將離散；觀察身體是空，根識感受各種情感；觀察身體不真實，如同幻象；觀察身體虛偽，其顯現如同夢境；觀察身體是虛假的迷惑，如同野馬；觀察身體是欺詐的，如同回聲和影像；這就是長者菩薩大士所修的四十二種觀身行法。那些不如此觀察的人，可能會貪戀身體，心神意識由此生滅；如果菩薩如此觀察之後，對身體和生命的愛著，對自我的貪愛，以及疑惑、污垢、顛倒的見解、各種慾望享樂、常住的執著，都將全部消除。他們會遵循自己的志向，堅守一心，不吝惜自己的壽命，這樣就能迅速圓滿六度波羅蜜。這就是長者菩薩大士，以圓滿的六種德行，權巧方便地教化眾生，迅速獲得無上正等正覺。於是世尊，再次詳細地闡述了觀身行法。

【English Translation】 English version: Observe the body as decaying, observe the body's fragility, knowing it will eventually be destroyed; observe the body's weakness, knowing it will eventually break apart; observe the body as illusory, undergoing various changes; observe the body's filth, with its nine orifices constantly discharging impurities; observe the body's intense lust, with the fire of desire burning; observe the body scorched by the poisonous fire of anger; observe the body's ignorance, filled with the poison of delusion; observe the body as a net, bound by the ties of love and affection; observe the body as a sore, entangled by various diseases; observe the body as a source of suffering, with four hundred and four ailments; observe the body as a filthy dwelling, harboring various kinds of insects; observe the body as impermanent, eventually returning to dust; observe the body as stubborn and foolish, not understanding the true laws of the body; observe the body as dangerous and ugly, soon to be destroyed; observe the body as unreliable, constantly harboring multiple worries; observe the body as not firm, with old age bringing extreme suffering; observe the body as having no support, with its decorations and disguises being purely false; observe the body as difficult to satisfy, greedily accepting without satiety; observe the body as a nest, accepting various forms of sensual love; observe the body as greedy and deluded, attached to the five pleasures; observe the body as dim and unclear, yet harboring joy in its heart; observe the body as impermanent, with the cycle of birth and death constantly changing; observe the body's consciousness and thoughts, harboring various base ideas; observe the body as having no friends, with even the most cherished eventually being separated; observe the body as a battleground for various foods, like foxes and wolves fighting over food; observe the body as a machine, constantly operating and changing; observe the body as bound by food and drink; observe the body as repulsive, filled with pus, blood, and foul odors; observe the body as eventually being destroyed, moving towards the law of impermanence; observe the body as an enemy, constantly bringing resentment and harm; observe the body as troubled by heat and vexation, constantly harboring worries and anxieties; observe the body as a gathering place for calamities, misled by the five aggregates; observe the body as an instrument of suffering, experiencing the intense pain of birth and death; observe the body as not being 'I', but a gathering of various causes and conditions; observe the body as without life, with men and women eventually separating; observe the body as empty, with the senses experiencing various emotions; observe the body as unreal, like an illusion; observe the body as false, its appearance like a dream; observe the body as a false delusion, like a mirage; observe the body as deceptive, like an echo and an image; these are the forty-two practices of observing the body that the elder Bodhisattva Mahasattva cultivates. Those who do not observe in this way may become attached to the body, with their minds and consciousness arising and ceasing because of it; if a Bodhisattva observes in this way, their attachment to the body and life, their greed for self, as well as doubts, defilements, inverted views, various desires and pleasures, and the notion of permanence, will all be completely eliminated. They will follow their aspirations, remain steadfast in their focus, and not be stingy with their lives, thus quickly perfecting the six paramitas. This is how the elder Bodhisattva Mahasattva, with the perfected six virtues, skillfully teaches and transforms sentient beings, quickly attaining unsurpassed, complete, and perfect enlightenment. Then the World Honored One, further elaborated on the practice of observing the body.

而嘆頌曰：

「得為人甚難值，　　無以身造惡行，　要會死棄丘冢，　　狐狼食或爛壞。　偽欺我愚常惑，　　專興念貪色慾，　是身求無反覆，　　晝夜受諸苦痛。　因眾苦以成惱，　　身癰滿盛不凈，　常困極于飢渴，　　夫智者豈貪命？　常受身終無厭，　　強畜養劇親厚，　為見色犯眾罪，　　彼緣是受獄痛。　身不能如金剛，　　無以是造惡業，　雖久存會歸死，　　時興信念佛世。　假長久養育身，　　甘肴膳及香華，　會飢渴不恒常，　　雖勉勵當何益。　更劫數因還值，　　人雄尊佛之世，　常發信莫犯罪，　　或墮三受苦毒。　其極壽億千載，　　勤自勉如救火，　況其壽百歲者，　　憍縱身造獄殃。　若有念想吾我，　　得人身甚為難，　常極意恣五樂，　　且自娛焉知后？　斯之樂不永久，　　諸苦毒至不遠，　當速離諸慳貪，　　可得應大福祚。　財非財譬如夢，　　強以此偽眾生，　時一有或便盡，　　明智者不吝財。　若如幻化色惑，　　現虛偽花鮮彩，　是欲財誰欺身，　　愚濁惑墮顛倒。　以眾苦致福財，　　用身故念與想，　財非財五家事，　　有何智為財惑？　謬順隨妻與子，　　王勢強奪聚財，　覺無常瞭如此

【現代漢語翻譯】現代漢語譯本於是感嘆並吟誦道：『能夠獲得人身是非常難得的，不要用這身體去造作惡行。終究會死去並拋棄墳墓，屍體會被狐狼吞食或腐爛。虛偽的欺騙使我等愚人常常迷惑，一心只想著貪慾和情愛。這身體追求無常，日夜遭受各種痛苦。因各種痛苦而產生煩惱，身體長滿膿瘡，充滿不凈之物。常常被飢渴所困擾，有智慧的人怎麼會貪戀這生命呢？身體的慾望永遠無法滿足，拚命地養護它，甚至比親人還親近。爲了貪圖美色而犯下各種罪行，因此遭受地獄的痛苦。身體並非金剛般堅固，不要用它來造作惡業。即使能長久存活，最終也會歸於死亡，應當時常生起信念，憶念佛陀的教誨。即使長久地養育身體，用美味的食物和香花供養它，飢渴的痛苦也不會因此而恒常消失，即使勉強努力，又有什麼益處呢？歷經無數劫難才再次獲得人身，值遇人中雄杰、至尊的佛陀住世。應當常常發起信心，不要犯罪，否則會墮入三惡道遭受痛苦。即使壽命長達億萬年，也要勤勉精進，如同救火一般，更何況壽命只有百歲的人，如果驕縱放任身體，就會造下地獄的禍殃。如果心中執著于『我』和『我的』，要知道獲得人身是非常難得的。常常極盡所能地放縱五欲之樂，只顧眼前享樂，又怎知未來會如何？這種快樂不會長久，各種痛苦很快就會到來。應當迅速遠離慳貪，才能獲得巨大的福報。財富並非真實的財富，它就像夢境一樣，卻被虛妄的眾生所執著。有時擁有，有時又會失去，明智的人不會吝惜財物。如果把色慾看作幻化，如同虛假的花朵和鮮艷的色彩，那麼是誰在用慾望和財富欺騙身體呢？是愚昧迷惑的人，他們顛倒了。用各種痛苦換來財富，卻因為身體的緣故而產生執念和妄想。財富並非真實的財富，它是五家（指水、火、盜賊、官府、不肖子孫）所共有的，有智慧的人怎麼會被財富所迷惑呢？錯誤地順從妻子和兒女，被國王的權勢強行奪取財富，覺悟到無常的道理，就應該明白這些道理。

【English Translation】 English version And then, sighing, he spoke in verse: 'It is very difficult to obtain a human body; do not use this body to create evil deeds. Eventually, one will die and abandon the grave; the corpse will be eaten by foxes and wolves or rot away. False deceptions constantly confuse us fools, focusing solely on thoughts of greed and lust. This body seeks impermanence, enduring various sufferings day and night. From various sufferings, afflictions arise; the body is full of sores, filled with impurities. Constantly tormented by hunger and thirst, how can a wise person crave this life? The desires of the body are never satisfied; one desperately nurtures it, even more than loved ones. For the sake of beauty, one commits various sins, and thus suffers the pains of hell. The body is not as strong as diamond; do not use it to create evil karma. Even if one lives long, eventually one will return to death; one should always generate faith and remember the Buddha's teachings. Even if one nurtures the body for a long time, offering it delicious food and fragrant flowers, The pain of hunger and thirst will not permanently disappear; even with great effort, what benefit is there? After countless eons, one obtains a human body again, encountering the hero among humans, the supreme Buddha in the world. One should always generate faith and not commit sins, otherwise one will fall into the three evil realms and suffer. Even if one's lifespan is hundreds of millions of years, one must diligently strive, like putting out a fire, How much more so for those whose lifespan is only a hundred years; if one indulges the body, one will create the calamity of hell. If one clings to 'I' and 'mine,' know that obtaining a human body is very difficult. One often indulges in the five desires to the fullest, only caring about present pleasures, but how can one know what the future holds? This kind of pleasure is not permanent; various sufferings will soon arrive. One should quickly abandon miserliness in order to obtain great blessings. Wealth is not true wealth; it is like a dream, yet it is clung to by deluded beings. Sometimes one has it, sometimes one loses it; a wise person does not hoard wealth. If one sees sensual desire as an illusion, like false flowers and vibrant colors, Then who is deceiving the body with desire and wealth? It is the foolish and deluded, who are upside down. One obtains wealth through various sufferings, yet because of the body, one generates attachments and delusions. Wealth is not true wealth; it is shared by the five families (water, fire, thieves, government, and unworthy descendants); how can a wise person be deluded by wealth? One wrongly obeys one's wife and children, and one's wealth is forcibly taken by the power of the king, Awakening to the truth of impermanence, one should understand these principles.'

，　　終無意樂利家。　恩愛聚致苦惱，　　無貪惑著家獄，　父母財身妻子，　　皆留在行自當。　有貪惜不自覺，　　唯恐財隨我滅，　愚頑者力求財，　　有智慮信無貪。　慳不信不可從，　　極自卑如兒仆，　外燋貪內熱諂，　　諸聖賢所不詠。　談書籍或詩頌，　　以惑眾若淫女，　意粗獷性暴弊，　　諸慳人多妒嫉。　貪狼性無親友，　　現卑謙強親人，　唯為財習追苦，　　智慮者莫信之。　順財故與此事，　　乃造起毒害心，　是故智當省察，　　棄離慳妒邪事。　金珠寶諸珍奇，　　因福祚得致之，　為斯故興諍訟，　　制是意整以法。　時可值人雄尊，　　慈氏佛上如來，　乃當有金寶地，　　焉知覆在向生？　欲五樂純虛偽，　　愚迷惑欺詐意，　欲若如夏盛熱，　　坐野馬因疲勞。　貪目色慾惑己，　　淫發醉失意志，　從習欲隨顛倒，　　當何時值佛世？　從九十一劫中，　　世乃有佛尊覺，　山須彌燒壞滅，　　后何緣當得值？　海陂池枯竭干，　　天地燋永無餘，　欲熾然亦如是，　　有何智當著欲？　諸聰達明智士，　　當察知居寂滅，　有何貪奚可樂？　　解是義不入網。　觀行習法之最，　　莫戀尸冢囚獄，　著恩

【現代漢語翻譯】現代漢語譯本最終不會有爲了家庭而快樂的意願。恩愛聚集只會導致苦惱，沒有貪慾就不會被家庭的牢籠所迷惑。父母、財產、身體和妻子，都將留在原地，自己獨自前行。有貪婪和吝惜的人不會自覺，只怕財產會隨著自己消滅。愚笨頑固的人努力追求財富，有智慧的人則考慮信仰，沒有貪慾。吝嗇不信的人不可追隨，他們極其自卑，像奴僕一樣。外表焦躁貪婪，內心熱衷於諂媚，這些都是聖賢所不讚揚的。他們談論書籍或詩歌，用來迷惑大眾，就像一樣。他們的心意粗獷，性情暴躁，這些吝嗇的人大多嫉妒。貪婪的人沒有親友，表面謙卑，強裝親近，只是爲了財富而習慣性地追逐痛苦，有智慧的人不要相信他們。順從財富而做這些事，就會產生毒害之心。因此，有智慧的人應當反省，拋棄吝嗇、嫉妒和邪惡的行為。金銀珠寶等各種珍奇之物，都是因為福報而得到的。爲了這些東西而引發爭訟，應當用佛法來約束自己的心意。有時可能會遇到人中雄尊，慈氏佛（Maitreya Buddha，未來佛）這樣的如來（Tathagata，佛的稱號）。那時會有金銀珠寶遍地的世界，又怎知自己還會再次輪迴受生呢？五欲（五種感官慾望）的快樂純屬虛偽，愚人被迷惑，心懷欺詐。慾望就像夏天的酷熱，又像疲憊時騎著野馬。貪婪的眼睛被所迷惑，淫慾使人醉酒，失去意志。習慣於慾望，就會隨之顛倒，何時才能遇到佛陀出世呢？從九十一劫（kalpa，佛教時間單位）中，世間才會有佛陀尊者覺悟。須彌山（Mount Sumeru，佛教宇宙觀中的中心山）都會被燒燬，之後又有什麼因緣能遇到佛陀呢？大海、池塘都會枯竭，天地都會被燒燬，永無剩餘。慾望的熾熱也是如此，有智慧的人怎麼會執著于慾望呢？那些聰慧明智的人，應當明白寂滅的境界。有什麼貪慾值得快樂呢？理解了這個道理就不會落入慾望的羅網。觀察修行佛法最為重要，不要貪戀屍體、墳墓和牢獄，執著于恩愛，

【English Translation】 English version Ultimately, there will be no intention to find happiness for the sake of family. The gathering of love and affection only leads to suffering; without greed, one will not be deluded by the prison of family. Parents, wealth, body, and wife will all remain behind; one must go on alone. Those who are greedy and stingy are not self-aware; they only fear that their wealth will perish with them. The foolish and stubborn strive for wealth; the wise consider faith and have no greed. The stingy and unbelieving are not to be followed; they are extremely humble, like servants. Outwardly they are anxious and greedy, inwardly they are eager to flatter; these are not praised by the sages. They talk about books or poems to deceive the masses, like . Their minds are coarse, and their temperaments are violent; these stingy people are mostly jealous. Greedy people have no friends; they appear humble and pretend to be close, but they only habitually pursue suffering for the sake of wealth; the wise should not believe them. By following wealth and doing these things, they create a poisonous heart. Therefore, the wise should reflect and abandon stinginess, jealousy, and evil deeds. Gold, silver, jewels, and all kinds of rare treasures are obtained through blessings. For the sake of these things, disputes arise; one should use the Dharma to restrain one's mind. Sometimes one may encounter a hero among men, a Tathagata (Buddha's title) like Maitreya Buddha (the future Buddha). At that time, there will be a world full of gold and jewels; how can one know if one will be reborn again? The pleasures of the five desires are purely false; fools are deluded and harbor deceitful intentions. Desire is like the heat of summer, or like riding a wild horse when exhausted. Greedy eyes are deluded by , and lust makes one drunk and lose their will. Habituated to desire, one will follow it and be turned upside down; when will one encounter the Buddha's appearance in the world? In ninety-one kalpas (Buddhist unit of time), the world will have a Buddha, a venerable awakened one. Mount Sumeru (the central mountain in Buddhist cosmology) will be burned and destroyed; what conditions will there be to encounter the Buddha again? The oceans and ponds will dry up, and the heavens and earth will be burned, leaving nothing behind. The burning of desire is also like this; how can the wise be attached to desire? Those who are wise and intelligent should understand the state of extinction. What greed is worth being happy about? Understanding this principle will prevent one from falling into the net of desire. Observing and practicing the Dharma is most important; do not be attached to corpses, graves, and prisons, being attached to love and affection,

愛貪濁意，　　不能免獄苦殃。　有妻子貪離別，　　所作行當自受，　便獨趣隨苦毒，　　彼無有代痛者。　斯三界惱之甚，　　莫若如妻與子，　本愛時規與樂，　　反成憂罪惱根。　緣受三惡道苦，　　毒辛酸慘痛生，　若當被諸惱根，　　妻及子無伐者。　勿以父造惡行，　　及與母諸親屬，　阿鼻痛無免救，　　且莫如身行者。　閻羅王獄卒地，　　彼不問父母事，　兄弟妻子親友，　　惟結卻身善惡。　以得致身人身，　　遭遇值不念惡，　斷滅眾殃罪行，　　除改前不善事。　已濁污自防覆，　　莫信作無報應，　彼法王當散說，　　分別了行清凈。　身種作行自當，　　縱放意隨墮惱，　身所造即獲殃，　　譬喻之影隨形。　當其受苦痛時，　　父母親不能免，　及善厚無代者，　　是故智無戀欲。　其欲脫獄楚毒，　　及眾縛枷鎖械，　當勤念舍離欲，　　速行法世雄教。　家大熾多惱根，　　火之起而常然，　何慧達而樂是？　　揩大火恐難中。　在家者憂利時，　　居俗業營妻子，　有是眾萬端慮，　　何智慧不捨家？　十力教甚可樂，　　無種栽取若根，　騃癡子無是志，　　但惑家墮地獄。　天地間專惑者，　　興念想我妻子，

【現代漢語翻譯】現代漢語譯本被貪慾和污濁的意念所控制，就無法避免地獄的痛苦和災難。即使有妻子，貪戀離別之苦，自己所作所為的惡行，終將自己承受。只能獨自走向痛苦和毒害，沒有人可以代替你承受痛苦。這三界之中，最令人煩惱的莫過於妻子和兒女。原本相愛時覺得美好快樂，反而成為憂愁和罪惡的根源。因為這些緣故，會遭受三惡道的痛苦，毒辣、辛酸、慘痛都會產生。如果被這些煩惱的根源所困擾，妻子和兒女也無法替你消除。不要因為父親所造的惡行，以及母親和親屬的過錯，就以為可以免除阿鼻地獄（梵語Avīci，意為無間地獄）的痛苦，最重要的是不要自己造惡。閻羅王（Yama-rāja，地獄之王）的獄卒不會過問你的父母是誰，也不會管你的兄弟、妻子和親友，只會根據你自身所造的善惡來定罪。既然得到了人身，就應該珍惜，不要再想惡事，斷絕各種災禍和罪行，改正以前所做的不善之事。已經污濁了自己，就要防止自己繼續墮落，不要相信做了惡事沒有報應。法王（佛陀）會詳細地闡述這些道理，分辨清楚，讓修行者保持清凈。自己種下的行為，自己承擔後果，放縱自己的意念，就會墮入煩惱。身體所造的惡業，就會招致災禍，就像影子跟隨身體一樣。當承受痛苦的時候，父母親人也無法替你免除，即使是善友也無法代替你受苦，所以有智慧的人不會貪戀慾望。如果想要擺脫地獄的痛苦和各種束縛、枷鎖，就應當勤奮地想著捨棄慾望，迅速地遵循佛陀的教誨。家庭就像燃燒的火焰，充滿煩惱的根源，有智慧的人怎麼會貪戀它呢？就像在熊熊大火中取樂一樣危險。在家的人憂慮利益，爲了世俗的事務和妻子兒女而奔波，有各種各樣的憂慮，有智慧的人怎麼會不捨棄家庭呢？佛陀的教誨非常值得歡喜，就像沒有種子就不會有根一樣，愚癡的人沒有這樣的志向，只是被家庭迷惑，最終墮入地獄。天地間最容易被迷惑的人，就是那些想著妻子兒女的人。

【English Translation】 English version Controlled by greed and impure thoughts, one cannot avoid the suffering and calamities of hell. Even with a wife, craving separation, one's own evil deeds will ultimately be borne by oneself. One can only walk alone towards suffering and poison, and no one can bear the pain for you. Among the three realms, nothing is more troublesome than a wife and children. What was originally considered beautiful and joyful in love becomes the root of sorrow and sin. Because of these reasons, one will suffer the pain of the three evil paths, and bitterness, sorrow, and misery will arise. If one is troubled by these roots of affliction, neither wife nor children can eliminate them for you. Do not think that because of the evil deeds of your father, or the mistakes of your mother and relatives, you can escape the suffering of Avīci (Sanskrit for 'uninterrupted hell'), the most important thing is not to create evil yourself. Yama-rāja's (the king of hell) jailers will not ask who your parents are, nor will they care about your brothers, wife, and friends, they will only judge you based on the good and evil you have done yourself. Since you have obtained a human body, you should cherish it and not think of evil things again, cut off all kinds of disasters and sins, and correct the bad things you have done before. Having already defiled yourself, you must prevent yourself from falling further, do not believe that there is no retribution for doing evil. The Dharma King (Buddha) will explain these principles in detail, distinguish them clearly, and allow practitioners to remain pure. The actions you sow, you bear the consequences, indulging your thoughts will lead to affliction. The evil deeds done by the body will bring disaster, just like a shadow follows the body. When suffering pain, parents and relatives cannot exempt you, even good friends cannot suffer for you, so wise people do not crave desires. If you want to escape the suffering of hell and all kinds of bonds and shackles, you should diligently think about abandoning desires and quickly follow the teachings of the Buddha. The family is like a burning flame, full of the roots of affliction, how can a wise person crave it? It's as dangerous as seeking pleasure in a raging fire. Those who are at home worry about benefits, and are busy with worldly affairs and their wives and children, there are all kinds of worries, how can a wise person not abandon the family? The Buddha's teachings are very worthy of joy, just as there will be no root without a seed, foolish people do not have such aspirations, they are just confused by the family and eventually fall into hell. The most easily confused people in the world are those who think about their wives and children.

愚頑意謂常存，　　不知之幻化身。」

當佛世尊說是法時，威施之等五百長者，應時逮得柔順法忍。從得忍已，神通備具，達知去來，聖智弘妙，慧無掛礙，明曉眾生意志所趣欲，發起眾一切會者觀心之故。即說偈曰：

「快哉為大利，　　眾利之最上，　其有發心行，　　求佛菩薩者。　大乘心可樂，　　但欲安眾生，　為人修橋樑，　　志樂大乘者。　眾生愛樂彼，　　顏像眾欣睹，　其有興發心，　　志求菩薩道。　諸發菩提心，　　種德于福田，　深樂菩薩者，　　得為三界明。　隆聖菩薩心，　　逾越諸眾意，　一切悉備足，　　能度諸眾生。　吾等快得利，　　愛樂興斯心，　值佛能仁世，　　師子最正覺。　得逮聞是法，　　菩薩觀身法，　志即樂大乘，　　獲致于柔順。」

時佛便笑。世尊笑時，五色光出，從口中奮，輝暉晃昱，色色各異，遂至無數光明普遍十方諸土，威景覆蔽一切釋梵日月天魔宮殿之明。

當其佛笑及覆光時，諸天龍神並世人民七萬二千，見佛神耀暐曄之變，亦皆自覺被如來明安育其體，各于座上忽然悉得無所從生法樂之忍，其餘無數皆發無上正真道意，然其焰還繞身三匝，而其威光忽從頂入。

爾時賢者阿難白佛

【現代漢語翻譯】現代漢語譯本愚昧頑固的想法認為身體是永恒存在的，卻不知道這只是一個幻化的軀殼。當佛世尊宣講此法時，威施等五百位長者，立刻獲得了柔順法忍（一種對佛法的深刻理解和接受）。獲得法忍后，他們具備了神通，能夠知曉過去和未來，擁有深奧的聖智，智慧沒有障礙，明瞭眾生的心意和慾望，從而啓發了所有在場的人去觀察自己的內心。他們隨即說偈頌道：『真是太好了，這是最大的利益，是所有利益中最殊勝的，那些發心修行，尋求佛和菩薩的人。大乘之心令人歡喜，只願安樂眾生，為他人修建橋樑，心志嚮往大乘的人。眾生愛戴他們，他們的容貌令人喜悅，那些發起心願，立志追求菩薩道的人。所有發菩提心（覺悟之心）的人，在福田中種下功德，深深喜愛菩薩道的人，將成為三界的明燈。崇高的菩薩之心，超越了所有眾生的想法，一切都具備圓滿，能夠度化所有眾生。我們真是太幸運了，喜愛並生起了這樣的心，值遇了佛陀能仁（釋迦牟尼佛的稱號）的時代，這位獅子般最正覺的覺者。能夠聽聞此法，菩薩觀察自身之法，心志立即嚮往大乘，獲得了柔順的法忍。』這時，佛陀笑了。世尊微笑時，從口中發出五色光芒，光輝燦爛，各不相同，隨後化為無數光明，普遍照耀十方世界，其威光覆蓋了一切釋（帝釋天）、梵（梵天）、日月、天魔宮殿的光明。當佛陀微笑併發出光芒時，諸天、龍神以及世間人民七萬二千人，見到佛陀神聖光輝的變化，也都自覺被如來的光明安撫滋養，各自在座位上忽然都獲得了無所從來法樂之忍（一種對佛法真諦的深刻體驗），其餘無數人也都發起了無上正真道意（追求最高覺悟的心）。然後，光焰環繞身體三圈，其威光忽然從頭頂進入。這時，賢者阿難（佛陀的十大弟子之一）向佛陀說道：

【English Translation】 English version The foolish and stubborn mind thinks that the body is permanent, not knowing that it is just an illusionary form. When the World Honored One, the Buddha, was speaking this Dharma, five hundred elders, including Vaishe, immediately attained the 'Kshanti' (patience, acceptance) of the gentle Dharma. Having attained this Kshanti, they were endowed with supernatural powers, able to know the past and future, possessed profound sacred wisdom, their wisdom was without hindrance, they understood the minds and desires of all beings, thus inspiring all those present to observe their own minds. They then spoke in verses: 'How wonderful, this is the greatest benefit, the most supreme of all benefits, those who aspire to practice and seek the Buddhas and Bodhisattvas. The Mahayana (Great Vehicle) mind is delightful, only wishing to bring peace to all beings, building bridges for others, those whose minds aspire to the Mahayana. Beings love and respect them, their appearance is pleasing to all, those who have aroused the mind, determined to seek the Bodhisattva path. All those who have aroused the Bodhi mind (mind of enlightenment), planting merits in the field of blessings, those who deeply love the Bodhisattva path, will become the light of the three realms. The noble Bodhisattva mind, surpasses the thoughts of all beings, everything is fully complete, able to liberate all beings. We are truly fortunate, loving and arousing this mind, encountering the era of the Buddha Shakyamuni, this lion-like most perfectly enlightened one. Being able to hear this Dharma, the Bodhisattva's contemplation of the self, the mind immediately aspires to the Mahayana, attaining the gentle Kshanti.' At this time, the Buddha smiled. When the World Honored One smiled, five-colored lights emanated from his mouth, shining brilliantly, each different, then transforming into countless lights, universally illuminating the ten directions, its majestic light covering the light of all Shakra (Indra), Brahma, sun, moon, and the palaces of the heavenly demons. When the Buddha smiled and emitted light, seventy-two thousand gods, dragons, and people of the world, seeing the changes of the Buddha's divine radiance, also felt themselves being soothed and nourished by the light of the Tathagata, each suddenly attaining the Kshanti of the Dharma joy that comes from nowhere, and countless others also aroused the mind of the supreme and true path (the mind to seek the highest enlightenment). Then, the flames of light circled their bodies three times, and its majestic light suddenly entered from the top of their heads. At that time, the venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha:

：「諸佛如來出現於世，安度眾生道教洋洋，終不妄笑。今者何因興發威顏而欣笑耶？善哉，世尊！如來降德，愍念一切無量諸天及世人民，皆使得安，畜生禽獸蜎飛蠕動，莫不蒙度，愿佛開解敷演笑意。」

爾時世尊告阿難曰：「汝見長者威施之等五百人不？」

「唯然已見。」

世尊告曰：「是諸長者，在過去諸佛植眾德本，從發無上正真道意。如是，阿難！長者威施五百人等，卻後當更七十六劫不墮三苦，然後成佛當同一劫，劫名勇猛皆同一字，其號名曰華吉藏王如來、無所著平等正覺、道法御、天人師，為佛世尊，各各所度極至無量。」

是時阿難重白佛言：「唯然世尊！甚深妙哉，未曾有也。如來散說是之弘奧無極要法，是經名何？云何奉持？」

佛言：「阿難！是經名曰『菩薩修行』，亦名『大士威施所問觀身行經』。又斯，阿難！是觀要法，過去當來今現在諸佛，致道弘化無不由之。吾今成佛，有身相好，化于生死，亦因此法，當善書持、諷誦、讀說、開示一切。」

佛說經已，賢者阿難，大士威施五百人等，諸天龍神及世人民，聞經歡喜，皆起叉手，為佛作禮。

佛說菩薩修行經

【現代漢語翻譯】現代漢語譯本：『諸佛如來（Buddha Tathagata）出現於世，安度眾生，教化之道廣闊無邊，終不輕易發笑。如今是什麼原因讓您興起威嚴的容顏而歡笑呢？善哉，世尊！如來降臨世間，以慈悲之心憐憫一切無量的諸天及世間人民，都使他們得到安樂，就連畜生、禽鳥、蜎飛蠕動之類，沒有不蒙受救度的，愿佛陀開示解釋您歡笑的含義。』當時，世尊告訴阿難（Ananda）說：『你看見長者威施（Vaisali）等五百人了嗎？』阿難回答說：『是的，我已經看見了。』世尊告訴阿難說：『這些長者，在過去諸佛那裡種下了許多功德的根本，從發無上正真道的心意開始。像這樣，阿難！長者威施等五百人，在之後七十六劫中不會墮入三苦（三惡道），然後成佛，會在同一個劫中，劫的名字叫勇猛，都用同一個字，他們的名號都叫華吉藏王如來（Huajizangwang Tathagata）、無所著平等正覺（Anuttara-samyak-sambodhi）、道法御（Dharmaraja）、天人師（Sasta deva-manusyanam），成為佛世尊，他們各自所度化的眾生數量極其無量。』這時，阿難再次對佛說：『是的，世尊！真是深奧微妙啊，前所未有。如來您散說如此弘大深奧、無邊無際的要法，這部經叫什麼名字？我們應該如何奉持？』佛說：『阿難！這部經的名字叫『菩薩修行』，也叫『大士威施所問觀身行經』。還有，阿難！這是觀想的重要方法，過去、未來、現在諸佛，成就道業、弘揚教化，沒有不是通過這個方法的。我今天成佛，擁有身相好，教化生死輪迴，也是因為這個方法，應當好好書寫、受持、諷誦、讀誦、為一切眾生開示。』佛說完這部經后，賢者阿難，大士威施等五百人，諸天、龍神以及世間人民，聽聞此經后都非常歡喜，都起身合掌，向佛作禮。佛說菩薩修行經

【English Translation】 English version: 『When Buddhas Tathagatas appear in the world, they peacefully guide sentient beings, their teachings are vast and boundless, and they never laugh frivolously. What is the reason that today you display a majestic countenance and smile with joy? Excellent, World Honored One! The Tathagata descends into the world, with compassion for all the immeasurable heavens and people of the world, bringing them peace and happiness. Even the animals, birds, and all creatures that crawl and fly, none are left without being saved. May the Buddha explain the meaning of your smile.』 At that time, the World Honored One said to Ananda: 『Have you seen the elder Vaisali and the five hundred others?』 Ananda replied: 『Yes, I have seen them.』 The World Honored One said to Ananda: 『These elders, in the past, planted the roots of many virtues with the Buddhas, starting from the intention to attain the unsurpassed, true, and right path. Thus, Ananda! The elder Vaisali and the five hundred others will not fall into the three sufferings (three evil realms) for the next seventy-six kalpas, and then they will become Buddhas in the same kalpa. The name of the kalpa will be Courageous, and they will all have the same character. Their names will all be Huajizangwang Tathagata, Anuttara-samyak-sambodhi, Dharmaraja, Sasta deva-manusyanam, becoming World Honored Buddhas. The number of beings they each save will be immeasurable.』 At this time, Ananda again said to the Buddha: 『Yes, World Honored One! How profound and wonderful, it is unprecedented. The Tathagata has expounded such a vast, profound, and boundless essential Dharma. What is the name of this sutra? How should we uphold it?』 The Buddha said: 『Ananda! This sutra is called 『Bodhisattva Practice,』 and also 『The Sutra of the Great Being Vaisali』s Questions on Observing the Body.』 Furthermore, Ananda! This is an important method of contemplation. The Buddhas of the past, future, and present, who have achieved the path and propagated the teachings, have all done so through this method. Today, I have become a Buddha, possessing excellent physical characteristics, and teaching about the cycle of birth and death, also because of this method. You should diligently write it down, uphold it, recite it, read it, and explain it to all beings.』 After the Buddha finished speaking this sutra, the venerable Ananda, the great being Vaisali and the five hundred others, the gods, dragons, and the people of the world, all rejoiced upon hearing the sutra. They all rose, joined their palms, and paid homage to the Buddha. The Sutra of Bodhisattva Practice