T12n0352_佛說大迦葉問大寶積正法經

大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

No. 352 [Nos. 310(43), 350, 351]

佛說大迦葉問大寶積正法經卷第一

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

如是我聞：

一時佛在王舍城鷲峰山中，與大比丘眾八千人俱，菩薩一萬六千，及一生獲得無上正等正覺，種種佛剎皆來集會。

爾時尊者大迦葉波，在大眾中安詳而坐。

爾時世尊告迦葉言：「有四種法，破壞菩薩智慧。」迦葉白言：「四種法者，其義云何？」「四種法者：一者于佛教法而生輕慢；二者於法師處憎嫉法師；三者隱藏正法令不見聞；四者他欲樂法數數障礙，瞋恚斷善覆蓋不說，誑賺他人唯自求利。迦葉！如是四種，是名壞滅菩薩智慧。我今於此重說頌曰：

「若人慢佛法；　　憎嫉法師處；　樂法作隱藏；　　求法而障礙，　瞋怒斷善根，　　覆法不為說，　愛樂誑賺他，　　恒行自求利。　我說此四法，　　斷滅菩薩慧，　四法如是故，　　汝等應當知。」

佛告迦葉波：「有四最上法觀，增長菩薩大智。」迦葉白言：「是義云何？」「此四法者：一者于佛教法深生尊重；二者於法師處

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與八千位大比丘（bhikṣu）以及一萬六千位菩薩（bodhisattva）一同安住，他們皆是一生即可獲得無上正等正覺（anuttarā-samyak-saṃbodhi）的修行者，從各個佛剎（buddhakṣetra）前來。當時，尊者大迦葉波（Mahākāśyapa）在大眾中安詳地坐著。這時，世尊（Bhagavān）告訴迦葉（Kāśyapa）說：『有四種法會破壞菩薩的智慧。』迦葉問道：『這四種法是什麼意思呢？』佛陀回答說：『這四種法是：第一，對佛教的教法產生輕慢之心；第二，對說法師產生憎恨嫉妒；第三，隱藏正法，不讓別人聽聞；第四，當他人想要學習佛法時，屢次加以阻礙，因嗔怒而斷絕善根，覆蓋正法而不宣說，欺騙他人只為自己謀利。迦葉！這四種法，就是破壞菩薩智慧的原因。我現在用偈頌再次說明：『如果有人輕慢佛法；憎恨嫉妒說法師；喜歡隱藏佛法；阻礙他人求法；因嗔怒斷絕善根；覆蓋佛法不宣說；喜愛欺騙他人；總是隻為自己謀利。我說這四種法，會斷滅菩薩的智慧。這四種法就是這樣，你們應當知道。』佛陀告訴迦葉波：『有四種最上之法觀，可以增長菩薩的大智慧。』迦葉問道：『這是什麼意思呢？』佛陀回答說：『這四種法是：第一，對佛教的教法深生尊重；第二，對說法師

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with eight thousand great bhikṣus and sixteen thousand bodhisattvas, all of whom were destined to attain anuttarā-samyak-saṃbodhi in one lifetime, having come from various buddha-kṣetras. At that time, the venerable Mahākāśyapa was sitting peacefully in the assembly. Then, the Bhagavan said to Kāśyapa, 『There are four dharmas that destroy the wisdom of a bodhisattva.』 Kāśyapa asked, 『What is the meaning of these four dharmas?』 The Buddha replied, 『These four dharmas are: first, to have contempt for the teachings of Buddhism; second, to harbor hatred and jealousy towards the Dharma teachers; third, to conceal the true Dharma, preventing others from hearing it; fourth, to repeatedly obstruct others who wish to learn the Dharma, to sever roots of goodness through anger, to cover up the Dharma without proclaiming it, and to deceive others for one's own benefit. Kāśyapa! These four are what destroy the wisdom of a bodhisattva. I will now repeat this in verse: 『If one is contemptuous of the Buddha's teachings; harbors hatred and jealousy towards Dharma teachers; enjoys concealing the Dharma; obstructs others seeking the Dharma; severs roots of goodness through anger; covers up the Dharma without proclaiming it; loves to deceive others; and always seeks only their own benefit. I say these four dharmas destroy the wisdom of a bodhisattva. These four dharmas are such, you should know.』 The Buddha said to Kāśyapa, 『There are four supreme ways of contemplation that increase the great wisdom of a bodhisattva.』 Kāśyapa asked, 『What is the meaning of this?』 The Buddha replied, 『These four dharmas are: first, to deeply respect the teachings of Buddhism; second, to

勿生輕慢；三者如聞得法為他解說，起正直心不求一切利養；四者稱讚多聞增長智慧，一向正心如聞受持，行真實行而不妄語。迦葉！此四種法，增長菩薩大智慧故。我今於此重說頌曰：

「尊重於佛法，　　及彼法師處；　如聞為他說，　　不求于利養，　亦不要稱揚，　　一向而求聞；　多聞生智慧，　　如聞受持法，　持已依法行，　　稱法真實故。　是彼法師行，　　口意無虛妄，　四法可為師，　　得佛大智慧。」

佛告大迦葉：「有四法具足，迷障菩薩菩提心。」迦葉白言：「云何四法迷障菩提心？」「此四法者：一者所有阿阇梨師及諸善友，行德尊重反生譭謗；二者他善增盛于彼破滅；三者若諸眾生行大乘行，而不稱讚妄言謗毀；四者棄背正心邪妄分別。如是迦葉！此四種法迷障菩薩菩提心。我今於此重說頌曰：

「阇梨師善友，　　行德俱尊重，　不行恭敬心，　　反生於輕毀；　他善增熾盛，　　破壞滅除他；　菩提大行人，　　謗毀行輕慢；　棄背正真心，　　邪妄而分別，　如斯四惡行，　　迷障佛菩提。　是故此四法，　　遠離無上覺，　無此四過者，　　最上得菩提。」

佛告迦葉波：「有四法具足，令諸菩薩一切生處出生菩提心，直至菩提

【現代漢語翻譯】現代漢語譯本不要產生輕慢之心；第三，如果聽聞佛法，要為他人解說，發起正直的心，不求任何利益供養；第四，稱讚多聞之人，增長智慧，一心正念，如所聽聞而受持，實踐真實的行為而不說謊。迦葉（佛陀弟子名）！這四種法，能增長菩薩的大智慧。我現在在這裡重說偈頌：『尊重佛法，以及說法之法師；如所聽聞為他人解說，不求任何利益供養，也不要自我稱揚，一心求法；多聞能生智慧，如所聽聞而受持佛法，受持后依法修行，稱合佛法真實之義。這是法師的修行，口意沒有虛妄，這四種法可以成為法師，獲得佛陀的大智慧。』佛陀告訴大迦葉（佛陀弟子名）：『有四種法具足，會迷惑障礙菩薩的菩提心。』迦葉問道：『是哪四種法會迷惑障礙菩提心呢？』『這四種法是：第一，對於所有的阿阇梨（老師）和善友，他們的德行值得尊重，反而生起譭謗之心；第二，看到他人的善行增長，就想破壞消滅；第三，如果看到眾生修行大乘佛法，不但不稱讚反而妄加誹謗；第四，捨棄正念之心，產生邪妄分別。像這樣，迦葉！這四種法會迷惑障礙菩薩的菩提心。我現在在這裡重說偈頌：』『對於阿阇梨（老師）和善友，他們的德行都值得尊重，卻不行恭敬之心，反而生起輕慢譭謗；看到他人的善行增長，就想破壞消滅；對於修行菩提大乘之人，誹謗輕慢；捨棄正念真心，產生邪妄分別，像這樣的四種惡行，會迷惑障礙佛陀的菩提。所以這四種法，會遠離無上覺悟，沒有這四種過失的人，才能最上獲得菩提。』佛陀告訴迦葉波（佛陀弟子名）：『有四種法具足，能讓菩薩在一切生處都生起菩提心，直至證得菩提。

【English Translation】 English version Do not give rise to arrogance or contempt; third, if you hear the Dharma, explain it to others, with an upright mind, not seeking any gain or offerings; fourth, praise those who are learned, increase wisdom, with a single-minded focus, receive and uphold what you have heard, practice truthfully without falsehood. Kashyapa (name of Buddha's disciple)! These four dharmas increase the great wisdom of a Bodhisattva. I now repeat this in verse: 'Respect the Buddha's Dharma, and the Dharma teachers; as you have heard, explain it to others, not seeking any gain or offerings, nor self-praise, but with a single-minded focus on seeking the Dharma; much learning generates wisdom, as you have heard, receive and uphold the Dharma, having upheld it, practice according to the Dharma, in accordance with the true meaning of the Dharma. This is the practice of a Dharma teacher, with no falsehood in word or mind, these four dharmas can make one a Dharma teacher, and attain the great wisdom of the Buddha.' The Buddha told Mahakashyapa (name of Buddha's disciple): 'There are four dharmas that, when complete, will confuse and obstruct the Bodhi mind of a Bodhisattva.' Kashyapa asked: 'What are the four dharmas that confuse and obstruct the Bodhi mind?' 'These four dharmas are: first, towards all Acharyas (teachers) and good friends, whose virtues are worthy of respect, one instead gives rise to slander; second, seeing the good deeds of others increase, one seeks to destroy and eliminate them; third, if one sees beings practicing the Mahayana Dharma, instead of praising them, one falsely slanders them; fourth, abandoning the right mind, one gives rise to false discriminations. Like this, Kashyapa! These four dharmas confuse and obstruct the Bodhi mind of a Bodhisattva. I now repeat this in verse:' 'Towards Acharyas (teachers) and good friends, whose virtues are worthy of respect, one does not show respect, but instead gives rise to contempt and slander; seeing the good deeds of others increase, one seeks to destroy and eliminate them; towards those practicing the great Bodhi path, one slanders and shows contempt; abandoning the right and true mind, one gives rise to false discriminations, such four evil actions confuse and obstruct the Bodhi of the Buddha. Therefore, these four dharmas lead away from unsurpassed enlightenment, those without these four faults, can attain the highest Bodhi.' The Buddha told Kashyapa: 'There are four dharmas that, when complete, enable Bodhisattvas to give rise to the Bodhi mind in all their births, until they attain Bodhi.'

而坐道場而無障礙。」迦葉白言：「云何四法？」「一者不為身命而行邪見妄言綺語；二者去除一切眾生虛妄分別；三者為其佛使發起一切菩提種相，如實名稱流遍四方；四者所有一切眾生教化令得阿耨多羅三藐三菩提，各說今得。迦葉！如是四法具足菩薩，一切生處出生菩提心，中間無迷，直至菩提坐道場座。我今於此重說頌曰：

「不為自身命，　　邪說及妄語；　心恒愍眾生，　　除妄及懈怠。　能作如來使，　　及為眾生師，　顯發行菩提，　　名聞遍四方。　教化諸眾生，　　令成無上覺，　安住此法中，　　菩提心不退。」

佛告迦葉波：「有四法具足，令諸菩薩已生未生善法皆令滅盡永不增長。」迦葉白言：「云何四法？」「一者世間所有深著我見；二者觀察種族住著利養行咒力事；三者瞋恨菩薩偏贊佛教不普稱讚；四者未聞難見經法聞之疑謗。如是迦葉！具此四法，令諸菩薩已生未生善法皆悉滅盡永不增長。我今於此重說頌曰：

「由此著我見，　　皆令善法盡；　觀察于種族，　　咒術求利養；　毀於菩薩教，　　而不普稱讚；　未聞甚深經，　　聞之生疑謗，　具行此四法，　　不久善法盡。　是故諸菩薩，　　行此四法者，　遠離佛菩提，　　譬如天與地。

【現代漢語翻譯】現代漢語譯本：

『在菩提道場安坐而沒有障礙。』迦葉（Kasyapa）問道：『是哪四種法？』佛回答說：『第一，不爲了自身性命而行邪見、妄語和花言巧語；第二，去除一切眾生虛妄的分別念；第三，作為佛的使者，發起一切菩提的種子，使真實的名稱流傳四方；第四，教化所有一切眾生，使他們獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並各自宣說自己已經證得。迦葉！像這樣具足這四種法的菩薩，在一切出生之處都會生起菩提心，中間不會迷惑，直到菩提道場安坐。我現在在這裡重說偈頌：

『不為自身命，邪說及妄語；心恒愍眾生，除妄及懈怠。能作如來使，及為眾生師，顯發行菩提，名聞遍四方。教化諸眾生，令成無上覺，安住此法中，菩提心不退。』

佛告訴迦葉波（Kasyapa）：『有四種法具足，會使菩薩已經生起和尚未生起的善法都滅盡，永遠不再增長。』迦葉問道：『是哪四種法？』佛回答說：『第一，世間所有深深執著於我見的；第二，觀察種族，執著于利養，行使咒術；第三，嗔恨菩薩，偏袒讚揚佛教，而不普遍稱讚；第四，沒有聽聞過難以見到的經典，聽聞后產生懷疑和誹謗。像這樣，迦葉！具足這四種法，會使菩薩已經生起和尚未生起的善法都全部滅盡，永遠不再增長。我現在在這裡重說偈頌：

『由此著我見，皆令善法盡；觀察于種族，咒術求利養；毀於菩薩教，而不普稱讚；未聞甚深經，聞之生疑謗，具行此四法，不久善法盡。是故諸菩薩，行此四法者，遠離佛菩提，譬如天與地。』

【English Translation】 English version:

'Sitting at the Bodhi-mandala (place of enlightenment) without any obstacles.' Kasyapa asked, 'What are the four dharmas?' The Buddha replied, 'First, not engaging in wrong views, false speech, and embellished language for the sake of one's own life; second, removing all the false discriminations of all sentient beings; third, as an envoy of the Buddha, initiating all the seeds of Bodhi, so that the true name spreads in all directions; fourth, teaching all sentient beings, enabling them to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and each declaring their own attainment. Kasyapa! A Bodhisattva who possesses these four dharmas will generate the Bodhi-mind in all places of birth, without confusion in between, until sitting at the Bodhi-mandala. I now repeat this in verse:

'Not for one's own life, False teachings and lies; Always compassionate to beings, Removing delusion and laziness. Able to act as the Tathagata's envoy, And as a teacher for beings, Manifesting the practice of Bodhi, With fame spreading in all directions. Teaching all sentient beings, Enabling them to achieve supreme enlightenment, Abiding in this dharma, The Bodhi-mind does not regress.'

The Buddha told Kasyapa, 'There are four dharmas that, when possessed, cause all the good dharmas that a Bodhisattva has generated or not yet generated to be extinguished and never increase.' Kasyapa asked, 'What are the four dharmas?' The Buddha replied, 'First, all those in the world who are deeply attached to the view of self; second, observing lineage, clinging to gain and offerings, and practicing magical incantations; third, hating Bodhisattvas, favoring and praising Buddhism, and not praising universally; fourth, not having heard the difficult-to-see sutras, and upon hearing them, generating doubt and slander. Thus, Kasyapa! Possessing these four dharmas will cause all the good dharmas that a Bodhisattva has generated or not yet generated to be completely extinguished and never increase. I now repeat this in verse:

'Due to this attachment to self-view, All good dharmas are exhausted; Observing lineage, Seeking gain and offerings through incantations; Destroying the teachings of Bodhisattvas, And not praising universally; Not having heard the profound sutras, Upon hearing them, generating doubt and slander, Practicing these four dharmas, Soon good dharmas are exhausted. Therefore, those Bodhisattvas, Who practice these four dharmas, Are far from the Buddha's Bodhi, Like heaven and earth.'

」

佛告迦葉波：「有四法具足，令諸菩薩善法不滅得法增勝。」迦葉白言：「云何四法？」「一者愿聞其善不願聞惡，求行六波羅蜜及菩薩藏；二者除去我見心行平等，令一切眾生得法利歡喜；三者遠離邪命得聖族歡喜，不說他人實不實罪，亦不見他過犯；四者若此深法自智不見，而不謗毀彼佛如來，如是而見如是而知，我不能知佛智無邊種種無礙，如來為諸眾生演說此法。如是迦葉！具此四法，令諸菩薩善法不盡得法增勝。我今於此重說頌曰：

「常愿聞其善，　　非愿聞諸惡，　恒行六波羅，　　而求菩薩藏；　斷除於我見，　　而行平等心，　普令諸眾生，　　得彼法利喜；　活住清凈命，　　復值聖種族，　他罪實不實，　　終不而言說，　設睹諸過犯，　　如同不見聞；　此法甚深奧，　　少智不能知，　唯佛自明瞭，　　而不生疑謗，　佛智廣無邊，　　如來為眾說。　行此四法者，　　勝智法無盡，　安住此法中，　　菩提不難得。」

佛告迦葉波：「有四種法，生不正心離菩薩行。」迦葉白言：「云何四法？」「一者疑惑佛法心不愛樂；二者我見貢高瞋恚有情；三者他得利養貪愛憎嫉；四者于佛菩薩不生信敬，亦不稱讚而復譭謗。迦葉！如是四法，生不正心

【現代漢語翻譯】現代漢語譯本佛陀告訴迦葉波（Kasyapa）：『有四種法圓滿具足，能使菩薩的善法不滅，並獲得法上的增長和殊勝。』迦葉波問道：『是哪四種法呢？』『第一，樂於聽聞善法而不願聽聞惡法，尋求修行六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）和菩薩藏（菩薩所修行的法門）；第二，去除我見，以平等心對待一切眾生，使一切眾生都能獲得佛法的利益和歡喜；第三，遠離邪命（不正當的謀生方式），樂於與聖族（修行者）相處，不說他人真實的或不真實的罪過，也不去看他人的過失；第四，如果自己不能理解這些甚深的佛法，也不誹謗佛陀如來，這樣去看待，這樣去理解，我知道我不能瞭解佛陀無邊無礙的智慧，如來是爲了眾生才宣說這些佛法的。』『迦葉波！像這樣具足這四種法，能使菩薩的善法不滅，並獲得法上的增長和殊勝。我現在用偈頌再次說明：』『常常樂於聽聞善法，不願聽聞各種惡法，恒常修行六波羅蜜，並尋求菩薩藏；斷除我見的執著，以平等心對待一切，普遍使一切眾生，獲得佛法的利益和歡喜；過著清凈的生活，又與聖族相處，他人真實的或不真實的罪過，終究不說；即使看到他人的過失，也如同沒有看見和聽見；這些佛法非常深奧，少有智慧的人不能理解，只有佛陀自己明白，而不產生懷疑和誹謗，佛陀的智慧廣大無邊，如來為眾生宣說。修行這四種法的人，殊勝的智慧和法將無窮無盡，安住于這四種法中，菩提（覺悟）不難獲得。』佛陀告訴迦葉波：『有四種法，會產生不正的心，使人遠離菩薩的修行。』迦葉波問道：『是哪四種法呢？』『第一，對佛法產生疑惑，心中不喜愛；第二，持有我見，貢高自大，對眾生懷有嗔恚；第三，看到他人獲得利益供養，就產生貪愛和嫉妒；第四，對佛陀和菩薩不生起信心和尊敬，不稱讚反而誹謗。迦葉波！像這四種法，會產生不正的心。

【English Translation】 English version The Buddha said to Kasyapa (a disciple of the Buddha): 'There are four qualities that, when fully possessed, enable Bodhisattvas to ensure their good qualities do not perish and to gain superior growth in the Dharma.' Kasyapa asked: 'What are these four qualities?' 'First, to be willing to hear good teachings and unwilling to hear evil ones, to seek to practice the Six Paramitas (the six perfections of giving, morality, patience, effort, meditation, and wisdom) and the Bodhisattva Pitaka (the teachings and practices of Bodhisattvas); second, to eliminate the view of self, to treat all beings with equanimity, and to enable all beings to gain the benefits and joy of the Dharma; third, to abstain from wrong livelihood, to be happy in the company of the noble ones (practitioners), not to speak of others' real or unreal faults, and not to see others' transgressions; fourth, if one does not understand these profound teachings through one's own wisdom, not to slander the Buddha Tathagata, to see and understand in this way, knowing that I cannot comprehend the Buddha's boundless and unobstructed wisdom, and that the Tathagata expounds these teachings for the sake of all beings.' 'Kasyapa! Possessing these four qualities in this way ensures that the good qualities of Bodhisattvas do not perish and that they gain superior growth in the Dharma. I will now repeat this in verse:' 'Always be willing to hear good teachings, and unwilling to hear all kinds of evil, Constantly practice the Six Paramitas, and seek the Bodhisattva Pitaka; Eliminate the attachment to the view of self, and treat all with equanimity, Universally enable all beings to gain the benefits and joy of the Dharma; Live a pure life, and associate with the noble ones, Never speak of others' real or unreal faults, Even if you see others' transgressions, treat them as if you have not seen or heard; These teachings are very profound, and those with little wisdom cannot understand, Only the Buddha himself understands, and does not give rise to doubt or slander, The Buddha's wisdom is vast and boundless, and the Tathagata expounds it for all beings. Those who practice these four qualities, their superior wisdom and Dharma will be inexhaustible, Dwelling in these four qualities, Bodhi (enlightenment) is not difficult to attain.' The Buddha said to Kasyapa: 'There are four qualities that give rise to an impure mind and lead one away from the practice of a Bodhisattva.' Kasyapa asked: 'What are these four qualities?' 'First, to doubt the Buddha's teachings and not to delight in them; second, to hold onto the view of self, to be arrogant, and to harbor anger towards beings; third, to be greedy and jealous when others receive benefits and offerings; fourth, not to generate faith and respect for the Buddha and Bodhisattvas, and instead of praising, to slander them. Kasyapa! These four qualities give rise to an impure mind.'

離菩薩行。我今於此重說頌曰：

「疑惑諸佛法，　　作意不愛樂；　貢高我見增，　　瞋恚眾生故；　他所得利養，　　貪愛起憎嫉；　于佛菩薩眾，　　心不生信受。　此四不正心，　　遠離菩薩行。」

佛告迦葉波：「有四種法，令諸菩薩得柔軟相。」迦葉白言：「云何四法？」「一者所得阿缽羅諦，得已發露終不覆藏遠離過失；二者彼須真實所言誠諦，寧可盡于王位破壞富貴、散滅財利舍于身命，終不妄語所言真實，亦不令他言說虛妄；三者不發惡言譭謗蔑無一切眾生，乃至善與不善鬥諍相打禁系枷鎖，如是之過亦不言說，恐自成罪得業果報；四者依彼信行深信一切諸佛法教心意清凈。迦葉！如是四法，令諸菩薩得柔軟相。我今於此重說頌曰：

「所獲阿缽羅，　　恐成於過罪，　不敢自覆藏，　　洗心而發露；　用意要真實，　　所言須誠諦，　寧盡國王位，　　捨命破資財，　不發妄語言，　　棄背真實行，　亦不教他人，　　令作虛妄事；　又不行譭謗，　　蔑無一切眾，　善與不善者，　　乃至斗諍等；　終不說視他，　　恐招自業果，　心住清凈行，　　信樂佛菩提。　此四佛宣揚，　　眾生宜親近。」

佛告迦葉波：「有四種法，令諸菩薩心意剛

【現代漢語翻譯】現代漢語譯本遠離菩薩的修行。我現在在這裡再次用偈頌說：『疑惑諸佛的教法，心中不喜好；貢高自大，我見增長，因為嗔恨眾生；對於他人獲得的利益和供養，貪愛併產生憎恨嫉妒；對於佛和菩薩大眾，心中不生起信心和接受。這四種不正的心態，會遠離菩薩的修行。』

佛告訴迦葉波（Kasyapa）：『有四種法，能使菩薩獲得柔軟的品性。』迦葉波問道：『是哪四種法？』『第一，對於自己所犯的阿缽羅諦（Apatti，意為過失），一旦發現就立即懺悔，絕不隱瞞，從而遠離過失；第二，他們必須說真實誠懇的話，寧可失去王位、破壞富貴、散盡財利、捨棄生命，也絕不說謊，所說的話真實不虛，也不教唆他人說虛妄的話；第三，不發出惡語誹謗、輕蔑任何眾生，即使是善與不善的爭鬥、打架、禁錮、枷鎖等過失，也不說，恐怕自己因此造罪，得到業報；第四，依止信心修行，深信一切諸佛的教法，心意清凈。迦葉波！這四種法，能使菩薩獲得柔軟的品性。我現在在這裡再次用偈頌說：『所犯的阿缽羅（Apatti，意為過失），恐怕成為罪過，不敢自己隱瞞，洗滌內心而懺悔；用心要真實，所說的話必須誠懇，寧可失去國王的地位，捨棄生命，破散資財，也不說虛妄的語言，拋棄真實的修行，也不教唆他人，去做虛妄的事情；又不進行誹謗，輕蔑任何眾生，無論是善還是不善的人，乃至爭鬥等事；最終不說他人過失，恐怕招致自己的業報，心安住于清凈的修行，信樂佛的菩提（Bodhi，意為覺悟）。這四種法是佛所宣揚的，眾生應當親近。』

佛告訴迦葉波：『有四種法，能使菩薩心意剛強』

【English Translation】 English version Departing from the practice of a Bodhisattva. I now repeat this in verse: 『Doubting the teachings of all Buddhas, not taking joy in them; Arrogance and self-view increase, because of anger towards sentient beings; Towards the gains and offerings others receive, greed arises, along with hatred and jealousy; Towards the Buddhas and the assembly of Bodhisattvas, the mind does not generate faith and acceptance. These four incorrect states of mind lead one away from the practice of a Bodhisattva.』

The Buddha said to Kasyapa: 『There are four dharmas that enable Bodhisattvas to attain a gentle nature.』 Kasyapa asked: 『What are these four dharmas?』『First, regarding any Apatti (transgression) they have committed, once they realize it, they immediately confess and never conceal it, thus avoiding further transgressions; Second, they must speak truthfully and sincerely. They would rather lose their kingdom, destroy their wealth, scatter their riches, and give up their lives than tell a lie. Their words are always true, and they do not encourage others to speak falsely; Third, they do not utter malicious words of slander or belittle any sentient being. Even if there are disputes, fights, imprisonments, or shackles, they do not speak of these transgressions, fearing that they might create negative karma and receive karmic retribution; Fourth, they rely on faith in their practice, deeply believing in all the teachings of the Buddhas, with a pure mind. Kasyapa! These four dharmas enable Bodhisattvas to attain a gentle nature. I now repeat this in verse: 『The Apatti (transgression) committed, fearing it will become a sin, They dare not conceal it themselves, washing their hearts and confessing; Their intention must be true, their words must be sincere, They would rather lose their kingdom, give up their lives, and scatter their wealth, Than speak false words, abandoning the practice of truth, Nor do they teach others to do false things; They also do not slander, belittling any sentient being, Whether they are good or bad, even in disputes and such; They ultimately do not speak of others' faults, fearing they will bring about their own karmic retribution, Their minds abide in pure practice, believing in the Bodhi (enlightenment) of the Buddha. These four dharmas are proclaimed by the Buddha, and sentient beings should draw near to them.』

The Buddha said to Kasyapa: 『There are four dharmas that make the minds of Bodhisattvas firm』

強。」迦葉白言：「云何四法？」「一者所聞最上勝法心不樂行；二者於法非法雖知凈染，凈法不行而行非法；三者不親近阿阇梨及師法等，信受妄語不知食處；四者見諸菩薩具其勝德，都無恭敬我見輕慢。迦葉！如是四法，令諸菩薩心意剛強。我今於此重說頌曰：

「聞彼最上法，　　心意不樂行；　凈法而不修，　　非法生愛樂；　棄背阿阇梨，　　不敬于師法，　受食處不知，　　信行於妄語；　菩薩有勝德，　　不生於尊重，　下劣我見增，　　剛強心輕慢。　此四佛自宣，　　我常亦遠離。」

佛告迦葉波：「有四種法，令于菩薩知見明瞭。」迦葉白言：「云何四法？」「一者聞善樂行聞惡樂止，知法真實棄背邪偽受行正道；二者遠離譭謗純善相應，美言流佈眾所愛敬；三者親近師教知彼食處，調伏諸根戒定不間；四者自得菩提不捨眾生，行實慈愍，令彼愛樂廣大真德。迦葉！如是四法，令于菩薩知見明瞭。我今於此重說頌曰：

「聞善樂欲行，　　聞噁心欲止，　棄背邪偽因，　　受行八正道；　譭謗恒遠離，　　善業得相應，　流佈善言音，　　令眾生愛重；　親近於師教，　　知彼食來處，　制伏取境根，　　安住于戒定；　雖得佛菩提，　　不捨有情界，　

【現代漢語翻譯】現代漢語譯本：佛陀說：『迦葉，有四種法會使菩薩的心意剛強。』迦葉問：『是哪四種法呢？』佛陀說：『第一，聽聞最殊勝的佛法卻不樂意奉行；第二，對於佛法和非法，雖然知道什麼是清凈、什麼是染污，卻不行清凈的法而行非法；第三，不親近阿阇梨（老師）和師法等，相信虛妄的言語，不知道飲食的適宜之處；第四，見到具有殊勝功德的菩薩，都毫無恭敬之心，反而以我見輕慢他們。迦葉，這四種法會使菩薩的心意剛強。我現在用偈頌重說一遍：『聽聞最上法，心中不樂行；清凈法不修，反而愛樂非法；拋棄阿阇梨，不敬重師法，不知道飲食的適宜之處，相信並奉行虛妄的言語；菩薩具有殊勝的功德，卻不生起尊重之心，反而增長下劣的我見，心意剛強而輕慢。這四種法是佛陀親自宣說的，我常常也遠離它們。』佛陀告訴迦葉波：『有四種法，能使菩薩的知見明瞭。』迦葉問：『是哪四種法呢？』佛陀說：『第一，聽聞善法就樂意奉行，聽聞惡法就樂意停止，知道法的真實義，拋棄邪偽，接受並奉行正道；第二，遠離譭謗，與純善相應，美言流佈，為眾人所愛戴和尊敬；第三，親近師長的教誨，知道他們飲食的來源，調伏諸根，戒律和禪定不間斷；第四，自己證得菩提后，不捨棄眾生，以真實的慈悲心對待他們，使他們愛樂廣大的真實功德。迦葉，這四種法能使菩薩的知見明瞭。我現在用偈頌重說一遍：『聽聞善法樂意奉行，聽聞惡法心中想停止，拋棄邪偽的因，接受並奉行八正道；永遠遠離譭謗，與善業相應，傳播美好的言語，使眾生愛戴和尊重；親近師長的教誨，知道他們飲食的來源，制伏取境的根，安住于戒律和禪定；即使證得佛的菩提，也不捨棄有情眾生，'

【English Translation】 English version: The Buddha said, 'Kashyapa, there are four things that make a Bodhisattva's mind rigid.' Kashyapa asked, 'What are these four things?' The Buddha said, 'First, hearing the most supreme Dharma but not being willing to practice it; second, regarding Dharma and non-Dharma, although knowing what is pure and what is defiled, not practicing the pure Dharma but practicing non-Dharma; third, not being close to the Acharya (teacher) and the teacher's teachings, believing in false words, and not knowing the proper place for food; fourth, seeing Bodhisattvas with superior virtues, having no respect at all, but instead, with self-view, looking down on them. Kashyapa, these four things make a Bodhisattva's mind rigid. I will now repeat it in verse: 'Hearing the supreme Dharma, the mind is not willing to practice; not cultivating the pure Dharma, but loving non-Dharma; abandoning the Acharya, not respecting the teacher's teachings, not knowing the proper place for food, believing and practicing false words; Bodhisattvas have superior virtues, but no respect arises, instead, inferior self-view increases, the mind is rigid and looks down. These four things are personally declared by the Buddha, and I always stay away from them as well.' The Buddha told Kashyapa, 'There are four things that make a Bodhisattva's understanding clear.' Kashyapa asked, 'What are these four things?' The Buddha said, 'First, hearing good Dharma, one is willing to practice it, hearing evil Dharma, one is willing to stop it, knowing the true meaning of Dharma, abandoning falsehood, accepting and practicing the right path; second, staying away from slander, being in harmony with pure goodness, spreading beautiful words, being loved and respected by all; third, being close to the teacher's teachings, knowing the source of their food, subduing the senses, keeping precepts and meditation without interruption; fourth, after attaining Bodhi, not abandoning sentient beings, treating them with true compassion, making them love the vast true virtues. Kashyapa, these four things make a Bodhisattva's understanding clear. I will now repeat it in verse: 'Hearing good Dharma, one is willing to practice, hearing evil Dharma, the mind wants to stop, abandoning the cause of falsehood, accepting and practicing the Eightfold Path; always staying away from slander, being in harmony with good deeds, spreading beautiful words, making sentient beings love and respect; being close to the teacher's teachings, knowing the source of their food, subduing the senses that grasp objects, abiding in precepts and meditation; even if one attains Buddha's Bodhi, one does not abandon sentient beings,'

行彼真實慈，　　令求無上德。　此四佛所宣，　　速得善逝果。」

佛告迦葉波：「菩薩有四種違犯。」迦葉白言：「云何四種？」「一者眾生信根未熟而往化他，菩薩違犯；二者下劣邪見眾生廣說佛法，菩薩違犯；三者為小乘眾生說大乘法，菩薩違犯；四者輕慢正行持戒眾生，攝受犯戒邪行眾生。迦葉！如是四種，菩薩違犯。我今於此重說頌曰：

「眾生信未熟，　　而往化于彼；　下劣邪有情，　　為彼廣說法；　于彼聲聞處，　　分別大乘法；　輕慢正行人，　　攝受破戒者。　知此四違犯，　　菩薩須遠離，　依此四法行，　　菩提不成就。」

佛告迦葉波：「有四種法成菩薩道。」迦葉白言：「云何四法？」「一者於一切眾生心行平等；二者於一切眾生用佛智教化；三者於一切眾生演說妙法；四者於一切眾生行正方便。迦葉！如是四法，成菩薩道。我今於此重說頌曰：

「于彼群生類，　　恒行平等心；　教導諸有情，　　令入如來智；　常演微妙法，　　救度一切人；　安住真實中，　　是名正方便。　此四平等法，　　佛自恒宣說，　依教彼恒行，　　成就菩薩道。」

佛告迦葉波：「有四種法，為菩薩怨而不可行。」迦葉白言：「云何四法？」「一

【現代漢語翻譯】現代漢語譯本『實踐那真實的慈悲，使人追求無上的功德。這四種是佛所宣說的，能迅速獲得善逝（Sugata）的果位。』佛陀告訴迦葉波（Kasyapa）：『菩薩有四種違犯。』迦葉波問道：『是哪四種呢？』佛陀回答說：『第一，眾生的信根尚未成熟就去教化他們，這是菩薩的違犯；第二，對下劣邪見的眾生廣泛宣說佛法，這是菩薩的違犯；第三，為小乘的眾生宣說大乘的佛法，這是菩薩的違犯；第四，輕慢行為端正、持守戒律的眾生，反而接納犯戒邪行的眾生。迦葉波！這四種是菩薩的違犯。我現在用偈頌重說一遍：』『眾生的信根未成熟，就前去教化他們；對下劣邪見的有情，為他們廣泛說法；在聲聞（Sravaka）的境界中，分別講述大乘的佛法；輕慢行為端正的人，反而接納破戒的人。知道這四種違犯，菩薩必須遠離，如果依著這四種行為，菩提（Bodhi）是不會成就的。』佛陀告訴迦葉波：『有四種法可以成就菩薩道。』迦葉波問道：『是哪四種法呢？』佛陀回答說：『第一，對一切眾生心懷平等；第二，用佛的智慧教化一切眾生；第三，為一切眾生演說微妙的佛法；第四，對一切眾生行持正當的方便。迦葉波！這四種法可以成就菩薩道。我現在用偈頌重說一遍：』『對於一切眾生，恒常懷著平等的心；教導一切有情，使他們進入如來的智慧；經常演說微妙的佛法，救度一切人；安住在真實之中，這叫做正當的方便。這四種平等的法，是佛陀自己恒常宣說的，依教奉行，就能成就菩薩道。』佛陀告訴迦葉波：『有四種法，是菩薩的怨敵，不可行持。』迦葉波問道：『是哪四種法呢？』

【English Translation】 English version 'Practice that true compassion, causing one to seek the supreme merit. These four are what the Buddha proclaimed, enabling one to quickly attain the fruit of the Sugata (Well-Gone One).' The Buddha said to Kasyapa: 'Bodhisattvas have four kinds of transgressions.' Kasyapa asked: 'What are the four?' The Buddha replied: 'First, going to teach beings whose roots of faith are not yet mature, this is a Bodhisattva's transgression; second, extensively expounding the Dharma to beings with inferior and wrong views, this is a Bodhisattva's transgression; third, expounding the Mahayana Dharma to beings of the Hinayana, this is a Bodhisattva's transgression; fourth, looking down upon beings who practice correctly and uphold the precepts, while embracing those who break the precepts and engage in wrong conduct. Kasyapa! These four are Bodhisattva's transgressions. I will now repeat them in verse:' 'Going to teach those whose roots of faith are not yet mature; extensively expounding the Dharma to sentient beings with inferior and wrong views; in the realm of the Sravakas (Hearers), distinguishing and explaining the Mahayana Dharma; looking down upon those who practice correctly, while embracing those who break the precepts. Knowing these four transgressions, Bodhisattvas must stay away from them, if one acts according to these four, Bodhi (Enlightenment) will not be achieved.' The Buddha said to Kasyapa: 'There are four dharmas that accomplish the Bodhisattva path.' Kasyapa asked: 'What are the four dharmas?' The Buddha replied: 'First, having an equal mind towards all beings; second, using the Buddha's wisdom to teach all beings; third, expounding the wonderful Dharma for all beings; fourth, practicing right skillful means for all beings. Kasyapa! These four dharmas accomplish the Bodhisattva path. I will now repeat them in verse:' 'Towards all sentient beings, constantly maintaining an equal mind; guiding all sentient beings, enabling them to enter the wisdom of the Tathagata (Thus-Gone One); constantly expounding the wonderful Dharma, saving all people; abiding in truth, this is called right skillful means. These four equal dharmas are what the Buddha himself constantly proclaims, by following these teachings, one can accomplish the Bodhisattva path.' The Buddha said to Kasyapa: 'There are four dharmas that are enemies of the Bodhisattva and should not be practiced.' Kasyapa asked: 'What are the four dharmas?'

者樂修小乘自利之行；二者行辟支佛乘淺近理法；三者隨順世間咒術伎藝；四者用世智聰辯，集彼世間虛妄無利之法。迦葉！如是四法，為菩薩冤不可同行。我今於此重說頌曰：

「若行聲聞乘，　　出家自利行；　及彼辟支迦，　　證悟淺理行；　耽著世間藝，　　伎術禁咒等；　複用世智辯，　　虛集無利法，　誑賺于眾生，　　不到真實際。　此四菩薩行，　　善根皆滅盡，　冤家不同行，　　佛言宜遠離。」

佛告迦葉波：「有四種法，為菩薩善友。」迦葉白言：「云何四法？」「一者所有求菩提道者，為菩薩善友；二者作大法師，為菩薩善友；三者以聞思修慧出生一切善根者，為菩薩善友；四者于佛世尊求一切佛法者，為菩薩善友。迦葉！如是四法，為菩薩善友。我今於此重說頌曰：

「求成菩提者，　　佛子親善友；　作大說法師，　　顯發聞思慧；　教化諸眾生，　　出生五善根；　恒為善逝子，　　當獲正覺道。　佛說此四法，　　不迷於正行，　令得大菩提，　　是名真善友。」

佛告迦葉波：「有四種法，為菩薩影像。」迦葉白言：「云何四法？」「一者為利養不為法；二者為要稱讚不為戒德；三者自利求安不利苦惱眾生；四者于實德能不生分別樂欲。

【現代漢語翻譯】現代漢語譯本佛陀告訴迦葉（Kasyapa）：『有四種行為是菩薩的冤家，不能與菩薩同行。』第一種是熱衷於修習小乘（Hinayana）的自利行為；第二種是修行辟支佛乘（Pratyekabuddha-yana）的淺近理法；第三種是隨順世間的咒術和技藝；第四種是運用世俗的智慧和辯才，收集世間虛妄無益的法。迦葉！這四種行為，是菩薩的冤家，不能與菩薩同行。我現在在這裡重說偈頌：『如果修行聲聞乘（Sravakayana），出家只為自己利益；以及那些辟支佛（Pratyekabuddha），證悟淺顯的道理；沉迷於世間的技藝，如伎術、禁咒等；又運用世俗的智慧辯才，虛妄地收集無益的法，欺騙迷惑眾生，不能到達真實的境界。這四種菩薩的行為，會使善根全部滅盡，是冤家不能同行，佛說應當遠離。』佛陀告訴迦葉波：『有四種法，是菩薩的善友。』迦葉問道：『是哪四種法？』『第一種是所有追求菩提道（Bodhi）的人，是菩薩的善友；第二種是作為大法師的人，是菩薩的善友；第三種是以聞、思、修的智慧出生一切善根的人，是菩薩的善友；第四種是在佛世尊那裡尋求一切佛法的人，是菩薩的善友。迦葉！這四種法，是菩薩的善友。我現在在這裡重說偈頌：『追求成就菩提的人，是佛子的親善朋友；作為偉大的說法師，顯發聽聞和思考的智慧；教化一切眾生，出生五種善根；恒常作為善逝（Sugata，佛的稱號）的弟子，應當獲得正覺之道。佛說這四種法，不會迷失於正道，能使人得到大菩提，這才是真正的善友。』佛陀告訴迦葉波：『有四種法，是菩薩的虛假形象。』迦葉問道：『是哪四種法？』『第一種是爲了利養而不是爲了佛法；第二種是爲了求得讚美而不是爲了戒律和德行；第三種是隻求自己安樂而不利益受苦的眾生；第四種是對真實的功德和能力不生分別和喜樂。』

【English Translation】 English version The Buddha told Kasyapa, 'There are four kinds of practices that are enemies to Bodhisattvas and cannot be practiced together with them.' The first is being fond of practicing the self-benefiting practices of the Hinayana (Small Vehicle); the second is practicing the shallow principles of the Pratyekabuddha-yana (Vehicle of Solitary Buddhas); the third is following worldly incantations and skills; the fourth is using worldly wisdom and eloquence to gather worldly, false, and unprofitable teachings. Kasyapa! These four practices are enemies to Bodhisattvas and cannot be practiced together with them. I will now repeat this in verse: 'If one practices the Sravakayana (Vehicle of Hearers), leaving home only for self-benefit; and those Pratyekabuddhas (Solitary Buddhas), who realize shallow principles; indulging in worldly arts, such as skills, incantations, etc.; and using worldly wisdom and eloquence, falsely gathering unprofitable teachings, deceiving and confusing sentient beings, unable to reach the true reality. These four practices of Bodhisattvas will cause all good roots to be extinguished, they are enemies and cannot be practiced together, the Buddha said they should be avoided.' The Buddha told Kasyapa, 'There are four kinds of practices that are good friends to Bodhisattvas.' Kasyapa asked, 'What are the four practices?' 'The first is all those who seek the path to Bodhi (Enlightenment), they are good friends to Bodhisattvas; the second is those who act as great Dharma teachers, they are good friends to Bodhisattvas; the third is those who generate all good roots through the wisdom of hearing, thinking, and practicing, they are good friends to Bodhisattvas; the fourth is those who seek all the Buddha's teachings from the World Honored One, they are good friends to Bodhisattvas.' Kasyapa! These four practices are good friends to Bodhisattvas. I will now repeat this in verse: 'Those who seek to achieve Bodhi, are the close and good friends of the Buddha's disciples; those who act as great Dharma teachers, reveal the wisdom of hearing and thinking; teaching all sentient beings, generating the five good roots; constantly being disciples of the Sugata (Buddha), they should attain the path of Right Enlightenment. The Buddha said these four practices, will not lead one astray from the right path, and can enable one to attain great Bodhi, these are called true good friends.' The Buddha told Kasyapa, 'There are four kinds of practices that are false images of Bodhisattvas.' Kasyapa asked, 'What are the four practices?' 'The first is for the sake of gain and not for the Dharma; the second is for the sake of praise and not for precepts and virtue; the third is seeking only one's own comfort and not benefiting suffering sentient beings; the fourth is not generating discrimination and joy towards true merit and abilities.'

迦葉！如是四法，為菩薩影像。我今於此重說頌曰：

「廣求于利養，　　不為聽受法；　愛樂人讚揚，　　棄捨于德業；　一向求自安，　　不愍眾生苦；　于彼實德能，　　無樂無分別。　如是四種法，　　佛說為影像，　汝諸菩薩眾，　　各各宜遠離。」

佛告迦葉波：「有四種法，為菩薩實德。」迦葉白言：「云何四法？」「一者入空解脫門，信業報無性；二者入無我無愿門，雖得涅槃，恒起大悲樂度眾生；三者于大輪迴巧施方便；四者于諸有情雖行給施不求果報。迦葉！如是四法，為菩薩實德。我今於此重說頌曰：

「入彼空解脫，　　信觀業無性；　無我無愿門，　　安住慈愍行；　雖證涅槃空，　　樂度眾生故；　于彼輪迴中，　　巧設諸方便，　廣濟于群生，　　不希于福報。」

佛告迦葉波：「有四種法，為菩薩大藏。」迦葉白言：「云何四法？」「一者于諸佛所恭敬供養；二者恒行六度大波羅蜜多；三者尊重法師心不退動；四者樂居林野心無雜亂。迦葉！如是四法，為菩薩大藏。我今於此重說頌曰：

「于彼諸佛所，　　供養一切佛；　大乘六度中，　　所行波羅蜜；　尊重說法師，　　承事心無退；　常居林野中，　　清凈無雜亂。　此四善逝

【現代漢語翻譯】現代漢語譯本迦葉（Kasyapa）！有這四種法，是菩薩的虛假表象。我現在在這裡重說偈頌：『廣泛追求利益供養，不爲了聽聞佛法；喜愛人們的讚揚，拋棄道德修行；一味尋求自身安樂，不憐憫眾生的痛苦；對於那些真實的功德和能力，沒有喜樂也沒有分別心。這四種法，佛說它們是虛假表象，你們這些菩薩眾，各自都應當遠離它們。』

佛告訴迦葉波（Kasyapa）：『有四種法，是菩薩的真實功德。』迦葉（Kasyapa）問道：『是哪四種法？』『第一是進入空解脫門，相信業報的無自性；第二是進入無我無愿門，雖然證得涅槃（Nirvana），卻恒常生起大悲心來救度眾生；第三是在大輪迴中巧妙地運用方便法門；第四是對一切有情眾生雖然行佈施，但不求回報。迦葉（Kasyapa）！這四種法，是菩薩的真實功德。我現在在這裡重說偈頌：『進入那空解脫，相信觀察業的無自性；無我無愿之門，安住于慈悲憐憫的修行；雖然證得涅槃的空性，爲了救度眾生而樂於行動；在那輪迴之中，巧妙地設定各種方便法門，廣泛救濟眾生，不希望得到福報。』

佛告訴迦葉波（Kasyapa）：『有四種法，是菩薩的大寶藏。』迦葉（Kasyapa）問道：『是哪四種法？』『第一是對諸佛恭敬供養；第二是恒常修行六度波羅蜜多（Paramita）；第三是尊重法師，內心不退轉動搖；第四是樂於居住在林野，內心沒有雜亂。迦葉（Kasyapa）！這四種法，是菩薩的大寶藏。我現在在這裡重說偈頌：『對於那些諸佛，供養一切佛；在大乘六度中，所修行的波羅蜜；尊重說法之師，承事供養內心不退轉；常常居住在林野中，清凈沒有雜亂。這四種善逝（Sugata）

【English Translation】 English version Kasyapa! These four dharmas are the false images of a Bodhisattva. I now repeat this in verse: 'Widely seeking gain and offerings, not for listening to the Dharma; Loving the praise of others, abandoning virtuous practices; Single-mindedly seeking one's own peace, not pitying the suffering of sentient beings; Towards those with real merit and ability, having neither joy nor discrimination. These four dharmas, the Buddha says are false images, You Bodhisattvas, each should stay far away from them.'

The Buddha told Kasyapa: 'There are four dharmas that are the true merits of a Bodhisattva.' Kasyapa asked: 'What are these four dharmas?' 'First is entering the gate of emptiness liberation, believing in the non-self-nature of karmic retribution; second is entering the gate of no-self and no-wish, although attaining Nirvana, constantly arising great compassion to liberate sentient beings; third is skillfully applying expedient means in the great cycle of rebirth; fourth is although giving alms to all sentient beings, not seeking reward. Kasyapa! These four dharmas are the true merits of a Bodhisattva. I now repeat this in verse: 'Entering that emptiness liberation, believing and observing the non-self-nature of karma; The gate of no-self and no-wish, abiding in the practice of loving-kindness and compassion; Although realizing the emptiness of Nirvana, joyful in liberating sentient beings; In that cycle of rebirth, skillfully setting up various expedient means, Widely helping all beings, not hoping for blessings.'

The Buddha told Kasyapa: 'There are four dharmas that are the great treasures of a Bodhisattva.' Kasyapa asked: 'What are these four dharmas?' 'First is respectfully making offerings to all Buddhas; second is constantly practicing the six Paramitas; third is respecting the Dharma teachers, with a mind that does not retreat or waver; fourth is delighting in dwelling in the forest wilderness, with a mind free from confusion. Kasyapa! These four dharmas are the great treasures of a Bodhisattva. I now repeat this in verse: 'Towards those Buddhas, making offerings to all Buddhas; In the Mahayana six Paramitas, the Paramitas that are practiced; Respecting the Dharma teachers, serving them with a mind that does not retreat; Often dwelling in the forest wilderness, pure and without confusion. These four Sugatas

說，　　佛子大法藏。」

佛告迦葉波：「有四種法，遠離菩薩魔道。」迦葉白言：「云何四法？」「一者所行諸行不離菩提心；二者於一切眾生心無惱害；三者於一切法明瞭通達；四者於一切眾生不生輕慢。迦葉！如是四法，遠離菩薩魔道。我今於此重說頌曰：

「所行眾善行，　　不離菩提心；　于彼諸群生，　　恒時無惱害；　諸法善通達；　　于生絕輕慢。　此四善逝說，　　遠離諸魔道，　是人依此行，　　得彼真空際。」

佛告迦葉波：「有四種法，集菩薩一切善根。」迦葉白言：「四法雲何？」「一者樂住林間寂靜宴默；二者佈施愛語利行同事攝諸眾生；三者樂求妙法棄捨身命；四者聞義不足集諸善根勤行精進。迦葉！如是四法，能集菩薩一切善根。我今於此重說頌曰：

「樂住閑寂處，　　宴默離喧煩；　四攝御眾生，　　令登于覺路；　勤求于妙法，　　棄捨于身命；　精進集善根，　　聞法心無足。　佛說此四行，　　出生無邊善。」

佛告迦葉波：「有四種法，生菩薩無量福德。」迦葉白言：「云何四法？」「一者恒行法施心無吝惜；二者起大悲心救護破戒眾生；三者化諸有情發菩提心；四者于下劣惡人忍辱救護。迦葉！如是四法，出生菩薩無量福德

【現代漢語翻譯】現代漢語譯本佛說：『佛子啊，這是大法藏。』佛告訴迦葉波（Kasyapa）：『有四種法，能使菩薩遠離魔道。』迦葉波問：『是哪四種法呢？』『第一，所做的一切修行都不離菩提心（bodhicitta）；第二，對於一切眾生，心中沒有惱害；第三，對於一切法，明瞭通達；第四，對於一切眾生，不生輕慢之心。迦葉波！這四種法，能使菩薩遠離魔道。我現在用偈頌重說一遍：』『所行一切善，不離菩提心；對於一切眾生，恒常沒有惱害；對於諸法善於通達；對於眾生絕不輕慢。這四種是善逝（Sugata，佛的稱號）所說，能遠離一切魔道，修行者依此而行，就能證得真空的境界。』佛告訴迦葉波：『有四種法，能聚集菩薩的一切善根。』迦葉波問：『是哪四種法呢？』『第一，樂於住在林間寂靜之處，安然靜默；第二，用佈施、愛語、利行、同事四攝法來攝受眾生；第三，樂於尋求微妙的佛法，甚至可以捨棄身命；第四，聽聞佛法義理，永不滿足，從而積累各種善根，勤奮精進。迦葉波！這四種法，能聚集菩薩的一切善根。我現在用偈頌重說一遍：』『樂於住在閑靜之處，安然靜默，遠離喧囂煩惱；用四攝法引導眾生，使他們登上覺悟之路；勤奮尋求微妙的佛法，甚至可以捨棄身命；精進積累善根，聽聞佛法永不滿足。佛說這四種修行，能出生無邊的善。』佛告訴迦葉波：『有四種法，能使菩薩產生無量的福德。』迦葉波問：『是哪四種法呢？』『第一，恒常行法佈施，心中沒有吝惜；第二，生起大悲心，救護破戒的眾生；第三，教化一切有情眾生，使他們發起菩提心；第四，對於下劣的惡人，忍辱救護。迦葉波！這四種法，能使菩薩出生無量的福德。』

【English Translation】 English version The Buddha said, 'Disciples of the Buddha, this is the great Dharma treasury.' The Buddha told Kasyapa (Kasyapa): 'There are four dharmas that keep Bodhisattvas away from the path of demons.' Kasyapa asked, 'What are these four dharmas?' 'First, all actions performed should not be separated from the bodhicitta (the mind of enlightenment); second, one should have no intention to harm any sentient beings; third, one should have clear understanding of all dharmas; fourth, one should not have any arrogance towards any sentient beings. Kasyapa! These four dharmas keep Bodhisattvas away from the path of demons. I will now repeat them in verses:' 'All good deeds performed, should not be separated from the bodhicitta; towards all sentient beings, one should always have no intention to harm; one should have a good understanding of all dharmas; one should never have arrogance towards sentient beings. These four are what the Sugata (title of the Buddha) said, which can keep one away from all demonic paths. Those who practice accordingly will attain the realm of emptiness.' The Buddha told Kasyapa: 'There are four dharmas that gather all the good roots of Bodhisattvas.' Kasyapa asked, 'What are these four dharmas?' 'First, one should enjoy staying in quiet places in the forest, in peaceful silence; second, one should use the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather sentient beings; third, one should enjoy seeking the wonderful Dharma, even to the point of sacrificing one's life; fourth, one should never be satisfied with hearing the meaning of the Dharma, thus accumulating all kinds of good roots and diligently practicing. Kasyapa! These four dharmas gather all the good roots of Bodhisattvas. I will now repeat them in verses:' 'One should enjoy staying in quiet places, in peaceful silence, away from the noise and troubles; one should use the four means of gathering to guide sentient beings, leading them onto the path of enlightenment; one should diligently seek the wonderful Dharma, even to the point of sacrificing one's life; one should diligently accumulate good roots, and never be satisfied with hearing the Dharma. The Buddha said these four practices give rise to boundless good.' The Buddha told Kasyapa: 'There are four dharmas that give rise to immeasurable merits for Bodhisattvas.' Kasyapa asked, 'What are these four dharmas?' 'First, one should always practice giving the Dharma, without any stinginess; second, one should give rise to great compassion, protecting those sentient beings who have broken precepts; third, one should transform all sentient beings, causing them to give rise to the bodhicitta; fourth, one should be patient and protect those who are inferior and evil. Kasyapa! These four dharmas give rise to immeasurable merits for Bodhisattvas.'

。我今於此重說頌曰：

「廣說諸妙法，　　清凈心無吝；　毀禁諸有情，　　救護垂慈愍；　令彼眾生類，　　發於凈覺心；　種種劣惡人，　　救護行忍辱。　菩薩及諸佛，　　同行此四行。」

佛告迦葉波：「有四種法，能破菩薩意地無明煩惱。」迦葉白言：「云何四法？」「一者所行戒行具足無犯；二者受持妙法身心無倦；三者隨其意解傳施法燈；四者禮敬投誠稱揚佛德。迦葉！如是四法，能破菩薩意地無明煩惱。我今於此重說頌曰：

「堅持具足戒，　　意地無缺犯；　妙法恒受持，　　晝夜心無倦；　所解諸佛教，　　隨意施法燈；　稱讚一切佛，　　投誠恭敬禮；　智者行此四，　　能斷無明地，　一切諸佛子，　　依此得菩提。」

佛告迦葉波：「有四種法，生菩薩無礙智。」迦葉白言：「云何四法？」「一者所有法施；二者受持妙法；三者不害他人；四者亦不輕慢。迦葉！如是四法，生菩薩無礙智。我今於此重說頌曰：

「所行妙法施，　　令彼得受持，　不嫉眾生學，　　尊重於持戒。　四法除宿罪，　　獲成最上覺，　依此得菩提，　　出生無礙智。　復別十二行，　　智者得菩提，　成就甘露味。　　所有諸眾生，　而具深法眼，　　解

【現代漢語翻譯】現代漢語譯本我現在在這裡再次宣說偈頌：『廣泛宣說各種微妙的佛法，以清凈的心不吝嗇；對於那些毀犯戒律的有情眾生，慈悲救護他們；令那些眾生，發起清凈覺悟的心；對於各種卑劣惡劣的人，救護他們並實行忍辱。菩薩和諸佛，都共同奉行這四種行為。』佛陀告訴迦葉波（Kasyapa）：『有四種法，能夠破除菩薩意地（manobhumi）的無明煩惱。』迦葉波問道：『是哪四種法？』『第一是所行持的戒律圓滿無缺犯；第二是受持微妙的佛法，身心不懈怠；第三是隨順自己的理解傳佈佛法之燈；第四是禮敬投誠，稱揚佛的功德。迦葉波！這四種法，能夠破除菩薩意地的無明煩惱。我現在在這裡再次宣說偈頌：『堅持圓滿的戒律，意地沒有缺犯；恒常受持微妙的佛法，晝夜身心不懈怠；將所理解的諸佛的教誨，隨意施予佛法之燈；稱讚一切佛，投誠恭敬地禮拜；智者奉行這四種法，能夠斷除無明之地，一切諸佛的弟子，依此獲得菩提（bodhi）。』佛陀告訴迦葉波：『有四種法，能生起菩薩的無礙智慧。』迦葉波問道：『是哪四種法？』『第一是所有佛法的佈施；第二是受持微妙的佛法；第三是不傷害他人；第四是不輕慢他人。迦葉波！這四種法，能生起菩薩的無礙智慧。我現在在這裡再次宣說偈頌：『所行持的微妙佛法佈施，令他們得以受持，不嫉妒眾生學習，尊重持戒的人。這四種法能消除宿世的罪業，獲得成就最上的覺悟，依此獲得菩提，出生無礙的智慧。還有另外十二種修行，智者依此獲得菩提，成就甘露的滋味。所有眾生，都具備深厚的法眼，理解』

【English Translation】 English version I now again speak in verse here: 'Widely expound all the wonderful Dharmas, with a pure heart without stinginess; For those sentient beings who violate precepts, protect them with compassion; Cause those sentient beings to develop a pure awakened mind; For all kinds of inferior and evil people, protect them and practice patience. Bodhisattvas and all Buddhas, together practice these four actions.' The Buddha said to Kasyapa: 'There are four dharmas that can break the ignorance and afflictions of a Bodhisattva's mind-ground (manobhumi).' Kasyapa asked: 'What are the four dharmas?' 'First, the precepts that are practiced are complete and without violation; second, uphold the wonderful Dharma, with body and mind without weariness; third, according to one's own understanding, transmit the lamp of Dharma; fourth, pay homage with sincerity, and praise the virtues of the Buddha. Kasyapa! These four dharmas can break the ignorance and afflictions of a Bodhisattva's mind-ground. I now again speak in verse here: 'Uphold the complete precepts, with no violation in the mind-ground; Constantly uphold the wonderful Dharma, day and night without weariness of body and mind; Bestow the lamp of Dharma at will, according to the teachings of all Buddhas that one understands; Praise all Buddhas, pay homage with sincerity and respect; The wise who practice these four, can cut off the ground of ignorance, All disciples of the Buddhas, attain Bodhi (bodhi) by this.' The Buddha said to Kasyapa: 'There are four dharmas that give rise to the unobstructed wisdom of a Bodhisattva.' Kasyapa asked: 'What are the four dharmas?' 'First, the giving of all Dharmas; second, upholding the wonderful Dharma; third, not harming others; fourth, not being disrespectful to others. Kasyapa! These four dharmas give rise to the unobstructed wisdom of a Bodhisattva. I now again speak in verse here: 'The wonderful Dharma that is practiced and given, enables them to uphold it, Not being jealous of sentient beings learning, respecting those who uphold precepts. These four dharmas can eliminate past sins, and achieve the supreme awakening, By this, one attains Bodhi, and gives rise to unobstructed wisdom. There are also twelve other practices, by which the wise attain Bodhi, Achieving the taste of nectar. All sentient beings, Possess deep Dharma eyes, and understand'

說讀誦持，　佛說于彼人，　　獲福無有量。　所有恒河沙，　　俱胝佛剎土，　滿中盛七寶，　　供養一切佛，　彼福亦無量；　　若人念此法，　四句伽他經，　　福德勝於彼。　複次迦葉波，　　若持此四句，　未名菩薩者，　　得名為菩薩。　說此四法中，　　具足十善行，　依法平等心，　　是故名菩薩。」

大迦葉問大寶積正法經卷第一大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

佛說大迦葉問大寶積正法經卷第二

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

佛告迦葉波：「若諸菩薩具足三十二法，名為菩薩。」迦葉白言：「云何三十二法？」「所為利益一切眾生、一切智智種子；不量貴賤令得智慧；為一切眾生低心離我；真實愍念其意不退；善友惡友心行平等；雖到涅槃思念愛語；先意問訊愍見重擔；于諸眾生恒起悲心；常求妙法，心無疲厭；聞法無足；常省己過、不說他犯；具諸威儀恒發大心；修諸勝業不求果報；所生戒德滅諸輪迴；令諸有情道心增進；一切善根皆悉集行；雖行忍辱精進，如入無色禪定；智慧方便善解總持；恒以四攝巧便受行；持戒犯戒慈心不二；常處山林樂問深法；世間所有種種厭離

【現代漢語翻譯】現代漢語譯本佛說：『如果有人能夠宣說、讀誦、受持這四句偈，那麼這個人所獲得的福德是無法估量的。即使有人用裝滿恒河沙數（Ganga sand）的俱胝（koti，千萬）佛剎（Buddha-ksetra，佛的國土）的七寶來供養一切佛，他所獲得的福德也是無量的；但如果有人能夠唸誦這四句偈的經典，那麼他所獲得的福德將勝過前者。再者，迦葉波（Kasyapa），如果有人受持這四句偈，即使他還沒有被稱為菩薩（Bodhisattva），也可以被稱為菩薩。因為這四句偈包含了十善行（ten wholesome actions），並且能夠以平等心（equanimity）對待一切，所以被稱為菩薩。』

大迦葉（Mahakasyapa）問大寶積正法經卷第一大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

佛說大迦葉問大寶積正法經卷第二

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

佛告訴迦葉波：『如果菩薩（Bodhisattva）具足三十二法，就可以被稱為菩薩。』迦葉（Kasyapa）問道：『什麼是三十二法？』『這三十二法是：爲了利益一切眾生，爲了獲得一切智智（sarvajna-jnana，一切智的智慧）的種子；不因貴賤而有所偏頗，使眾生都能獲得智慧；爲了所有眾生而謙卑自下，遠離我執；以真實的慈悲心對待眾生，永不退轉；對善友和惡友都以平等心對待；即使證得涅槃（Nirvana），仍然思念眾生，以愛語教化；主動問候，憐憫眾生的重擔；對一切眾生恒常生起悲心；經常尋求妙法，內心沒有疲倦和厭煩；聽聞佛法時，永不滿足；經常反省自己的過錯，不說他人的過失；具足威儀，恒常發大心；修習殊勝的善業，不求果報；所生的戒德能夠滅除輪迴；使有情眾生的道心增長；一切善根都悉數集聚修行；雖然修行忍辱和精進，但如同進入無色禪定（arupya-samapatti）；以智慧和方便善巧地理解總持（dharani）；恒常以四攝法（catuh-samgraha-vastuni）巧妙地教化眾生；持戒和犯戒都以慈心對待，沒有分別；經常處於山林，樂於請教深奧的佛法；對世間的一切都感到厭離。』

【English Translation】 English version The Buddha said, 'If someone can proclaim, recite, and uphold these four lines of verse, then the merit that person obtains is immeasurable. Even if someone were to fill countless koti (ten million) Buddha-ksetras (Buddha-fields) with the sands of the Ganges River (Ganga sand), all filled with seven treasures, and offer them to all the Buddhas, the merit they would obtain would also be immeasurable; but if someone can recite this scripture of four lines of verse, then the merit they obtain will surpass the former. Furthermore, Kasyapa, if someone upholds these four lines of verse, even if they have not yet been called a Bodhisattva, they can be called a Bodhisattva. Because these four lines of verse contain the ten wholesome actions, and they can treat everything with equanimity, therefore they are called a Bodhisattva.'

Mahakasyapa asks the first volume of the Maharatnakuta Sutra Taisho Tripitaka Volume 12 No. 0352 The Buddha Speaks the Mahakasyapa Asks the Maharatnakuta Sutra

The Buddha Speaks the Mahakasyapa Asks the Maharatnakuta Sutra Volume Two

Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Great Master of Dharma Transmission, under Imperial Decree

The Buddha told Kasyapa, 'If Bodhisattvas possess thirty-two qualities, they can be called Bodhisattvas.' Kasyapa asked, 'What are the thirty-two qualities?' 'These thirty-two qualities are: to benefit all sentient beings, to obtain the seeds of sarvajna-jnana (all-knowing wisdom); not to be biased due to status, enabling all beings to obtain wisdom; to be humble for the sake of all beings, abandoning self-attachment; to treat all beings with true compassion, never retreating; to treat good friends and bad friends with equanimity; even after attaining Nirvana, to still think of sentient beings and teach with loving words; to take the initiative to greet others, to have compassion for the burdens of sentient beings; to constantly generate compassion for all beings; to constantly seek the wonderful Dharma, without fatigue or boredom; when hearing the Dharma, never to be satisfied; to constantly reflect on one's own faults, not to speak of others' faults; to possess proper conduct, constantly generating great aspiration; to cultivate superior virtuous deeds, not seeking rewards; the precepts they generate can extinguish the cycle of rebirth; to increase the aspiration for the path in sentient beings; all wholesome roots are gathered and practiced; although practicing patience and diligence, it is like entering arupa-samapatti (formless meditation); to skillfully understand dharani (total retention) with wisdom and skillful means; to constantly teach sentient beings skillfully with the four means of attraction (catuh-samgraha-vastuni); to treat keeping precepts and breaking precepts with compassion, without discrimination; to often dwell in the mountains and forests, delighting in asking about profound Dharma; to feel aversion to all things in the world.'

；愛樂出世無為果德；遠離小乘正行大行；棄捨惡友親近善友；於四無量及五神通，皆悉通達已凈無知；不著邪正如實依師；發菩提心純一無雜。迦葉！如是具足三十二法，是則名為菩薩。我今於此重說頌曰：

「利益諸眾生，　　欲行清凈行，　令生一切智，　　不擇于貴賤，　同入如來慧，　　真實愍眾生，　心意不退轉，　　善友及惡友，　平等觀于彼，　　雖到于涅槃，　愛語先問訊，　　憂愍于重擔，　及彼諸眾生，　　不斷于大悲，　求法心無苦，　　聞義常不足，　恒省自身非，　　不譏他人犯，　具修眾威儀，　　而起大乘行，　不求于果報，　　所持諸戒德，　斷滅于輪迴，　　令彼諸有情，　遠害增道意，　　忍辱集善根，　精進修諸行，　　如入無色定，　智慧諸方便，　　總持而善解，　四攝恒受行，　　持犯二俱愍，　常處於林間，　　恒樂聞深法，　厭離於世間，　　愛敬無上果，　遠離聲聞乘，　　而修大乘行，　棄捨于惡朋，　　親近於善友，　五通四無量，　　智慧悉通達，　清凈絕無知，　　不著于邪正，　依師究真實，　　純一無雜行，　佛說觀行法，　　先發菩提心。　若此三十二，　　善逝當演說，　菩薩具足行

【現代漢語翻譯】現代漢語譯本喜愛並追求無為的果德（無為：指不依賴任何條件而存在的真理或境界）；遠離小乘（小乘：佛教早期流派，以自我解脫為目標）的修行，實踐大乘（大乘：佛教流派，以普度眾生為目標）的修行；拋棄惡友，親近善友；對於四無量心（四無量心：慈、悲、喜、舍四種心境）和五神通（五神通：天眼通、天耳通、他心通、宿命通、神足通），都完全通達，已經清凈了無知；不執著于邪見或正見，如實地依止善知識；發起純一無雜的菩提心（菩提心：追求覺悟的心）。迦葉（迦葉：佛陀的弟子）！像這樣具足三十二種法，就稱為菩薩。我現在用偈頌再次說明：『利益一切眾生，想要修行清凈的行，令眾生生起一切智（一切智：佛陀的智慧），不選擇貴賤，一同進入如來的智慧，真實地憐憫眾生，心意不退轉，對於善友和惡友，平等地看待他們，即使到達涅槃（涅槃：佛教的最高境界），也先用愛語問候，憂慮憐憫眾生的重擔，以及那些眾生，不斷絕大悲心，求法的心不感到痛苦，聽聞佛法總覺得不足夠，經常反省自己的過失，不譏諷他人的錯誤，具足修行各種威儀，從而發起大乘的修行，不追求果報，所持守的各種戒律和功德，斷滅輪迴，令那些有情眾生，遠離損害，增長道心，忍辱積累善根，精進地修行各種善行，如同進入無色定（無色定：佛教禪定的一種），智慧和各種方便法門，總持並且善於理解，四攝法（四攝法：佈施、愛語、利行、同事）恒常受持修行，對於持戒和犯戒的都憐憫，經常處於林間，恒常喜歡聽聞甚深的佛法，厭離世間，喜愛並尊敬無上的果位，遠離聲聞乘（聲聞乘：佛教早期流派，以自我解脫為目標），而修行大乘的修行，拋棄惡友，親近善友，五神通和四無量心，智慧都通達，清凈而沒有無知，不執著于邪見或正見，依止善知識探究真實，純一無雜地修行，佛陀所說的觀行法，首先要發起菩提心。如果這三十二種，善逝（善逝：佛陀的稱號）應當演說，菩薩就具足了這些修行。』

【English Translation】 English version Loving and aspiring to the unconditioned fruit of merit (unconditioned: referring to the truth or state that exists without relying on any conditions); distancing oneself from the practices of the Hinayana (Hinayana: early Buddhist school, aiming for personal liberation), practicing the Mahayana (Mahayana: Buddhist school, aiming for the liberation of all beings); abandoning bad friends and associating with good friends; being fully versed in the Four Immeasurables (Four Immeasurables: loving-kindness, compassion, joy, and equanimity) and the Five Supernatural Powers (Five Supernatural Powers: divine eye, divine ear, mind-reading, knowledge of past lives, and magical powers), having purified ignorance; not clinging to wrong or right views, truly relying on a good teacher; generating a pure and unmixed Bodhicitta (Bodhicitta: the mind of enlightenment). Kashyapa (Kashyapa: a disciple of the Buddha)! One who possesses these thirty-two qualities is called a Bodhisattva. I will now explain this again in verses: 'Benefiting all sentient beings, desiring to practice pure conduct, Enabling beings to generate all-knowing wisdom (all-knowing wisdom: the wisdom of the Buddha), not discriminating between noble and lowly, Entering the wisdom of the Tathagata (Tathagata: an epithet of the Buddha) together, truly having compassion for sentient beings, With a mind that does not regress, regarding good friends and bad friends, Viewing them equally, even upon reaching Nirvana (Nirvana: the highest state in Buddhism), First greeting with loving words, worrying and having compassion for the burdens of sentient beings, And for those sentient beings, never ceasing great compassion, The mind seeking the Dharma (Dharma: Buddhist teachings) does not feel pain, always feeling insufficient upon hearing the Dharma, Constantly reflecting on one's own faults, not criticizing the faults of others, Fully practicing all forms of dignified conduct, thereby initiating the practice of the Mahayana, Not seeking rewards, the various precepts and merits that one upholds, Cutting off the cycle of rebirth, enabling those sentient beings, To be far from harm, increasing the mind of the path, practicing patience to accumulate good roots, Diligently practicing various good deeds, like entering the formless samadhi (formless samadhi: a type of Buddhist meditation), Wisdom and various skillful means, mastering and understanding them well, The Four Means of Attraction (Four Means of Attraction: giving, kind speech, beneficial action, and cooperation) are constantly practiced, having compassion for both those who uphold precepts and those who break them, Often dwelling in the forest, constantly delighting in hearing the profound Dharma, Disgusted with the world, loving and respecting the supreme fruit, Distancing oneself from the Sravaka Vehicle (Sravaka Vehicle: early Buddhist school, aiming for personal liberation), and practicing the Mahayana, Abandoning bad friends, associating with good friends, The Five Supernatural Powers and the Four Immeasurables, wisdom is fully understood, Pure and without ignorance, not clinging to wrong or right views, Relying on a good teacher to investigate the truth, practicing purely and without mixture, The practice of contemplation taught by the Buddha, first generating Bodhicitta. If these thirty-two qualities, the Sugata (Sugata: an epithet of the Buddha) should explain, Then the Bodhisattva is complete in these practices.'

，　　得佛甘露味。」

佛告迦葉波：「我為菩薩說譬喻法，令彼知見為菩薩德。」迦葉白言：「其義云何？」「迦葉！譬如地大，與一切眾生為其所依令彼長養，而彼地大於其眾生無求無愛。菩薩亦然，從初發心直至道場坐得成菩提，于其中間，運度一切眾生無愛無求，亦復如是。我今於此而說頌曰：

「譬如地大，　　與諸眾生，　　依止長養，　于彼眾生，　　無求無愛。　　菩薩亦爾，　從初發心，　　直至道場，　　成無上覺，　運度有情，　　無求無愛，　　無冤無親，　平等攝受，　　令得菩提。」

佛告迦葉波：「譬如水界，潤益一切藥草樹木，而彼水界于其草木無愛無求。迦葉！菩薩亦然，以清凈慈心遍行一切眾生，潤益有情白法種子，令得增長無愛無求。我今於此而說頌曰：

「譬如水界，　　潤益一切，　　藥草樹木，　令得生長，　　無愛無求。　　菩薩亦爾，　以凈慈心，　　遍及有情，　　次第普潤，　凈種增長，　　破大力魔，　　得佛菩提。」

佛告迦葉：「譬如火界，成熟一切穀麥苗稼，火界于彼無愛無求。迦葉！菩薩亦爾，以大智慧成熟一切眾生善芽。我今於此而說頌曰：

「譬如火界，　　成熟一切，　　五穀苗稼，　而彼火界，

【現代漢語翻譯】現代漢語譯本：

『獲得佛陀的甘露法味。』佛陀告訴迦葉波（Kasyapa，佛陀的十大弟子之一）說：『我為菩薩們說譬喻之法，讓他們知曉並見到菩薩的德行。』迦葉波問道：『這其中的含義是什麼呢？』佛陀說：『迦葉波！譬如大地，為一切眾生提供依靠，使他們生長發育，而大地對於這些眾生沒有索求也沒有愛戀。菩薩也是這樣，從最初發心直到在菩提道場（bodhimanda，佛陀成道之處）坐下成就菩提（bodhi，覺悟），在這期間，運度一切眾生，沒有愛戀也沒有索求，也是如此。我現在在這裡說頌偈如下：』『譬如大地廣大，給予一切眾生，依止而得生長，對於這些眾生，沒有索求沒有愛戀。菩薩也是這樣，從最初發心，直到菩提道場，成就無上正覺，運度一切有情，沒有索求沒有愛戀，沒有怨恨沒有親疏，平等攝受一切，令他們獲得菩提。』佛陀告訴迦葉波說：『譬如水界，滋潤一切藥草樹木，而水界對於這些草木沒有愛戀也沒有索求。迦葉！菩薩也是這樣，以清凈的慈悲心遍及一切眾生，滋潤有情眾生的善法種子，使它們得以增長，沒有愛戀也沒有索求。我現在在這裡說頌偈如下：』『譬如水界廣大，滋潤一切，藥草和樹木，使它們生長，沒有愛戀沒有索求。菩薩也是這樣，以清凈的慈悲心，遍及一切有情，次第普遍滋潤，使清凈的種子增長，破除大力魔障，獲得佛陀的菩提。』佛陀告訴迦葉說：『譬如火界，成熟一切穀物麥苗莊稼，火界對於這些沒有愛戀也沒有索求。迦葉！菩薩也是這樣，以大智慧成熟一切眾生的善根萌芽。我現在在這裡說頌偈如下：』『譬如火界廣大，成熟一切，五穀麥苗莊稼，而這火界，』

【English Translation】 English version:

'Obtain the nectar-like flavor of the Buddha.' The Buddha said to Kasyapa (one of the Buddha's ten great disciples): 'I speak the Dharma of parables for the Bodhisattvas, so that they may know and see the virtues of a Bodhisattva.' Kasyapa asked: 'What is the meaning of this?' The Buddha said: 'Kasyapa! It is like the great earth, which provides a foundation for all living beings, allowing them to grow and develop, yet the earth has no desire or love for these beings. A Bodhisattva is also like this, from the initial aspiration until sitting at the Bodhi-mandala (the place where the Buddha attained enlightenment) and attaining Bodhi (enlightenment), during this time, they guide all living beings without love or desire, it is also like this. I now speak a verse here:' 'Like the great earth, It gives to all living beings, A place to rely on and grow, For these living beings, There is no seeking, no love. A Bodhisattva is also like this, From the initial aspiration, Until the Bodhi-mandala, Attaining supreme enlightenment, Guiding all sentient beings, Without seeking, without love, Without hatred, without favoritism, Equally embracing all, Leading them to attain Bodhi.' The Buddha said to Kasyapa: 'It is like the water element, which nourishes all herbs, trees, and plants, yet the water element has no love or desire for these plants. Kasyapa! A Bodhisattva is also like this, with a pure heart of compassion, they pervade all living beings, nourishing the seeds of good Dharma in sentient beings, allowing them to grow, without love or desire. I now speak a verse here:' 'Like the great water element, It nourishes all, Herbs, trees, and plants, Allowing them to grow, Without love, without desire. A Bodhisattva is also like this, With a pure heart of compassion, Pervading all sentient beings, Nourishing them in order, Allowing pure seeds to grow, Breaking the great power of Mara, Attaining the Bodhi of the Buddha.' The Buddha said to Kasyapa: 'It is like the fire element, which ripens all grains, wheat, and crops, yet the fire element has no love or desire for these. Kasyapa! A Bodhisattva is also like this, with great wisdom, they ripen the sprouts of good roots in all living beings. I now speak a verse here:' 'Like the great fire element, It ripens all, The five grains, wheat, and crops, And this fire element,'

于其苗稼，　　無求無愛。　菩薩亦爾，　　以智慧火，　　成熟一切，　眾生善芽，　　菩薩于彼，　　無求無愛。」

佛告迦葉：「譬如風界，遍滿一切諸佛剎土。迦葉！菩薩亦爾，以善方便遍眾生界令解佛法。我今於此而說頌曰：

「譬如風界，　　隨自勢力，　　普遍佛剎。　諸菩薩眾，　　亦復如是，　　以善方便，　為其佛子，　　說最上法。」

佛告迦葉：「譬如魔冤領四軍兵，欲界諸天不能降彼。迦葉！菩薩亦爾，得意清凈，一切眾魔不能惑亂。我今於此而說頌曰：

「譬如魔冤，　　領四軍兵，　　欲界諸天，　不能降彼。　　菩薩亦爾，　　得意清凈，　一切眾魔，　　不可惑亂。」

佛告迦葉：「譬如白月，漸漸增長乃至圓滿。迦葉！菩薩亦爾，以無染心求一切法，乃至圓滿。我今於此而說頌曰：

「譬如白月，　　漸漸增長，　　直至圓滿，　菩薩亦爾，　　以無染心，　　求修諸善，　漸漸增進，　　白法圓滿。」

佛告迦葉：「譬如日出放大光明，照彼世間無不朗然。迦葉！菩薩亦爾，放智慧光照諸眾生，無不開悟。我今於此而說頌曰：

「譬如日出，　　照彼世間，　　一切物像，　無不朗然。　　菩薩亦爾，　　放智慧光

【現代漢語翻譯】現代漢語譯本對於他們所種植的莊稼，不求回報，也沒有貪愛。菩薩也是如此，用智慧之火，使一切眾生的善根萌芽成熟，菩薩對於他們，不求回報，也沒有貪愛。

佛陀告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『譬如風的界域，遍滿一切諸佛的剎土（Buddha-ksetra，佛所教化的世界）。迦葉！菩薩也是如此，用善巧方便遍佈眾生界，使他們理解佛法。我現在在這裡說偈頌：』

『譬如風的界域，隨著自身的勢力，普遍存在於佛的剎土。諸位菩薩眾，也是如此，用善巧方便，為他們的佛子，宣說最上乘的佛法。』

佛陀告訴迦葉說：『譬如魔的冤家率領四種軍隊，欲界（Kama-dhatu，佛教宇宙觀中眾生慾望強烈的一個界）的諸天都不能降伏他們。迦葉！菩薩也是如此，因為得到清凈的意念，一切魔都不能迷惑擾亂他們。我現在在這裡說偈頌：』

『譬如魔的冤家，率領四種軍隊，欲界的諸天，都不能降伏他們。菩薩也是如此，因為得到清凈的意念，一切魔都不能迷惑擾亂。』

佛陀告訴迦葉說：『譬如白色的月亮，漸漸增長直到圓滿。迦葉！菩薩也是如此，用沒有染著的心去追求一切佛法，直到圓滿。我現在在這裡說偈頌：』

『譬如白色的月亮，漸漸增長，直到圓滿，菩薩也是如此，用沒有染著的心，去修習各種善法，漸漸增進，使清凈的佛法圓滿。』

佛陀告訴迦葉說：『譬如太陽出來，放出巨大的光明，照耀世間，沒有不光亮的。迦葉！菩薩也是如此，放出智慧的光芒照耀眾生，沒有不開悟的。我現在在這裡說偈頌：』

『譬如太陽出來，照耀世間，一切事物，沒有不光亮的。菩薩也是如此，放出智慧的光芒

【English Translation】 English version For their crops, they seek nothing, nor do they have any attachment. Bodhisattvas are also like this, using the fire of wisdom to mature the good roots of all sentient beings. Bodhisattvas seek nothing from them, nor do they have any attachment.

The Buddha said to Kasyapa (one of the Buddha's ten major disciples): 'It is like the realm of wind, which pervades all Buddha-lands (Buddha-ksetra, the world where a Buddha teaches). Kasyapa! Bodhisattvas are also like this, using skillful means to pervade the realms of sentient beings, enabling them to understand the Dharma. Now I will speak this verse here:'

'It is like the realm of wind, which, according to its own power, pervades the Buddha-lands. The assembly of Bodhisattvas is also like this, using skillful means, to speak the supreme Dharma for their Buddha-children.'

The Buddha said to Kasyapa: 'It is like the enemy of Mara (demon), leading four divisions of troops, the gods of the Desire Realm (Kama-dhatu, a realm in Buddhist cosmology where desires are strong) cannot subdue them. Kasyapa! Bodhisattvas are also like this, because they have attained pure intention, all Maras cannot confuse or disturb them. Now I will speak this verse here:'

'It is like the enemy of Mara, leading four divisions of troops, the gods of the Desire Realm, cannot subdue them. Bodhisattvas are also like this, because they have attained pure intention, all Maras cannot confuse or disturb them.'

The Buddha said to Kasyapa: 'It is like the white moon, gradually increasing until it is full. Kasyapa! Bodhisattvas are also like this, using a mind without defilement to seek all Dharmas, until they are complete. Now I will speak this verse here:'

'It is like the white moon, gradually increasing, until it is full, Bodhisattvas are also like this, using a mind without defilement, to cultivate all good deeds, gradually progressing, making the pure Dharma complete.'

The Buddha said to Kasyapa: 'It is like the sun rising, emitting great light, illuminating the world, with nothing not bright. Kasyapa! Bodhisattvas are also like this, emitting the light of wisdom to illuminate sentient beings, with none not enlightened. Now I will speak this verse here:'

'It is like the sun rising, illuminating the world, all things, with nothing not bright. Bodhisattvas are also like this, emitting the light of wisdom

，　照諸有情，　　無不開解。」

佛告迦葉：「譬如師子獸王有大威德，于彼一切所行之處不驚不怖。迦葉！菩薩亦爾，安住多聞戒德，如是一切所往之處不驚不怖。我今於此而說頌曰：

「師子獸王，　　威德勇猛，　　所行之處，　心無驚怖。　　菩薩亦爾，　　安住多聞，　持戒智慧，　　于彼世間，　　所行之處，　離諸怖畏。」

佛告迦葉：「譬如龍像有大勢力，擔負一切重物而無疲苦。迦葉！菩薩亦爾，擔負一切眾生五蘊諸苦，不得其苦。我今於此而說頌曰：

「譬如龍象，　　有大勢力，　　身負重物，　而不疲苦。　　菩薩亦爾，　　擔負眾生，　五蘊諸苦，　　亦無疲苦。」

佛告迦葉：「譬如蓮華，生長水中淤泥濁水而不能染。迦葉！菩薩亦爾，雖生世間，世間雜染終不能著。我今於此而說頌曰：

「譬如蓮華，　　出生水中，　　濁水淤泥，　而不可染。　　菩薩亦爾，　　雖生世間，　種種雜染，　　而不能著。」

佛告迦葉：「譬如有人方便斷樹不斷樹根，而於后時復生大地。迦葉！菩薩亦爾，以方便力斷彼煩惱不斷彼種，以大悲善根復生三界。我今於此而說頌曰：

「譬如有人，　　以其方便，　　而斷樹身，　不斷樹根，　　

【現代漢語翻譯】現代漢語譯本照耀一切有情眾生，沒有不被開解的。' 佛陀告訴迦葉：『譬如獅子獸王具有強大的威德，在它所行走的一切地方都不會感到驚慌和恐懼。迦葉！菩薩也是如此，安住于廣博的學識和戒律功德，這樣在一切所去之處都不會感到驚慌和恐懼。我現在在這裡說偈頌：' 『獅子獸王，威德勇猛，所行之處，心中沒有驚慌和恐懼。菩薩也是如此，安住于廣博的學識，持守戒律和智慧，在世間所行之處，遠離一切恐懼。』佛陀告訴迦葉：『譬如龍象具有強大的力量，能夠承擔一切重物而不會感到疲憊。迦葉！菩薩也是如此，承擔一切眾生的五蘊（色、受、想、行、識）之苦，卻不會感到痛苦。我現在在這裡說偈頌：』『譬如龍象，具有強大的力量，身體承擔重物，卻不感到疲憊。菩薩也是如此，承擔眾生的五蘊之苦，也不會感到疲憊。』佛陀告訴迦葉：『譬如蓮花，生長在水中的淤泥濁水中卻不會被污染。迦葉！菩薩也是如此，雖然生於世間，世間的各種雜染終究不能沾染他們。我現在在這裡說偈頌：』『譬如蓮花，生長在水中，即使在渾濁的淤泥中，也不會被污染。菩薩也是如此，雖然生於世間，面對種種雜染，卻不會被沾染。』佛陀告訴迦葉：『譬如有人用方便法砍斷樹木卻不砍斷樹根，之後樹木又會在大地上重新生長。迦葉！菩薩也是如此，用方便的力量斷除煩惱卻不斷除煩惱的種子，以大悲的善根在三界（欲界、色界、無色界）中再次出生。我現在在這裡說偈頌：』『譬如有人，用方便法，砍斷樹身，卻不斷樹根，

【English Translation】 English version illuminating all sentient beings, none are not enlightened.』 The Buddha said to Kāśyapa, 『For example, a lion king has great power and virtue, and in all the places it goes, it is neither startled nor afraid. Kāśyapa! A Bodhisattva is also like this, abiding in extensive learning and the virtue of precepts, so that in all the places they go, they are neither startled nor afraid. I now speak this verse here:』『The lion king, with power and courage, in all the places it goes, has no fear or terror in its heart. A Bodhisattva is also like this, abiding in extensive learning, upholding precepts and wisdom, in all the places they go in the world, they are free from all fears.』 The Buddha said to Kāśyapa, 『For example, a dragon elephant has great strength, bearing all heavy things without fatigue. Kāśyapa! A Bodhisattva is also like this, bearing the five aggregates (form, feeling, perception, mental formations, consciousness) of suffering for all sentient beings, without experiencing suffering. I now speak this verse here:』『For example, a dragon elephant, with great strength, bears heavy things on its body, yet does not feel fatigue. A Bodhisattva is also like this, bearing the five aggregates of suffering for sentient beings, yet does not feel fatigue.』 The Buddha said to Kāśyapa, 『For example, a lotus flower grows in the muddy and turbid water, yet is not stained. Kāśyapa! A Bodhisattva is also like this, although born in the world, they are ultimately not attached to the various defilements of the world. I now speak this verse here:』『For example, a lotus flower, born in the water, even in turbid mud, is not stained. A Bodhisattva is also like this, although born in the world, facing various defilements, they are not attached.』 The Buddha said to Kāśyapa, 『For example, if someone uses a skillful means to cut down a tree but does not cut its roots, the tree will grow again on the earth later. Kāśyapa! A Bodhisattva is also like this, using the power of skillful means to cut off afflictions but not the seeds of afflictions, and with the good roots of great compassion, they are born again in the three realms (desire realm, form realm, formless realm). I now speak this verse here:』『For example, someone, using skillful means, cuts down the tree trunk, but does not cut the roots,

如是后時，　　復生大地。　菩薩亦爾，　　以善方便，　　斷彼煩惱，　不斷彼種，　　以大悲故，　　復生三界。」

佛告迦葉：「譬如諸方所流河水，皆歸大海同一鹹味。迦葉！菩薩亦爾，所有一切善根，種種利益迴向菩提，與彼涅槃同歸一味。我今於此而說頌曰：

「譬如一切，　　江河諸水，　　皆入大海，　同一鹹味。　　菩薩亦爾，　　所有一切，　善根利益，　　迴向菩提，　　及彼真際，　同歸一味。」

佛告迦葉：「譬如四大天王及忉利天眾，要彼安住妙高之山。迦葉！菩薩亦爾，為一切智所修善法，要彼安住菩提大心。我今於此而說頌曰：

「譬如四王，　　及帝釋眾，　　要彼安住，　妙高之山。　　菩薩亦爾，　　為一切智，　所修善法，　　安住菩提。」

佛告迦葉：「譬如國王，欲行王事須假宰臣。迦葉！菩薩亦爾，欲為佛事，須假智慧方便。我今于彼而說頌曰：

「譬如國王，　　欲行王事，　　須仗宰臣，　而得成就。　　菩薩亦爾，　　欲為佛事，　假方便慧，　　決定成就。」

佛告迦葉：「譬如晴天無其雲霧，于彼世間終無降雨之相。迦葉！菩薩亦爾，寡聞少智于諸有情，終無說法之相。我今於此而說頌曰：

「譬如

【現代漢語翻譯】現代漢語譯本：

就像這樣，在之後的時間，大地又會重新生長。菩薩也是如此，他們以善巧方便，斷除那些煩惱，但不斬斷煩惱的種子，因為他們的大悲心，又會重新在三界中投生。佛陀告訴迦葉（Kasyapa）：『譬如各處流淌的河水，最終都匯入大海，具有相同的鹹味。迦葉！菩薩也是如此，他們所有的一切善根，種種利益都回向菩提（bodhi，覺悟），與涅槃（nirvana，寂滅）同歸於一味。』我現在在這裡說偈頌：『譬如一切江河之水，都流入大海，具有相同的鹹味。菩薩也是如此，他們所有的一切善根利益，迴向菩提以及那真實的境界，都歸於同一味道。』佛陀告訴迦葉：『譬如四大天王（Caturmaharajika）和忉利天（Trayastrimsa）的眾神，他們必須安住在妙高山（Mount Sumeru）。迦葉！菩薩也是如此，爲了成就一切智（sarvajna，一切智慧）所修的善法，必須安住于菩提大心。』我現在在這裡說偈頌：『譬如四大天王和帝釋（Indra）的眷屬，必須安住在妙高山。菩薩也是如此，爲了成就一切智所修的善法，安住于菩提。』佛陀告訴迦葉：『譬如國王，想要處理國事，必須依靠宰相。迦葉！菩薩也是如此，想要成就佛事，必須依靠智慧和方便。』我現在在那裡說偈頌：『譬如國王，想要處理國事，必須依靠宰相，才能成就。菩薩也是如此，想要成就佛事，必須依靠方便和智慧，才能最終成就。』佛陀告訴迦葉：『譬如晴朗的天空沒有云霧，世間就不會有降雨的跡象。迦葉！菩薩也是如此，如果少聞寡智，對於眾生，就不會有說法的跡象。』我現在在這裡說偈頌：

【English Translation】 English version:

『Thus, after a time, the earth is born again. Bodhisattvas are also like this; with skillful means, they cut off those afflictions, but they do not cut off the seeds of affliction. Because of their great compassion, they are born again in the three realms.』 The Buddha said to Kasyapa: 『For example, the waters of rivers flowing from all directions all return to the great ocean and have the same salty taste. Kasyapa! Bodhisattvas are also like this; all their roots of goodness, all kinds of benefits, are directed towards bodhi (enlightenment), and they return to the same taste as nirvana (liberation).』 I now say this verse here: 『Like all the waters of rivers, which flow into the great ocean and have the same salty taste, so too are Bodhisattvas. All their roots of goodness and benefits, directed towards bodhi and that true realm, all return to the same taste.』 The Buddha said to Kasyapa: 『For example, the Four Heavenly Kings (Caturmaharajika) and the gods of the Trayastrimsa heaven, they must dwell on Mount Sumeru. Kasyapa! Bodhisattvas are also like this; for the good dharmas cultivated to achieve all-knowing wisdom (sarvajna), they must dwell in the great mind of bodhi.』 I now say this verse here: 『Like the Four Heavenly Kings and the retinue of Indra, who must dwell on Mount Sumeru, so too are Bodhisattvas. For the good dharmas cultivated to achieve all-knowing wisdom, they dwell in bodhi.』 The Buddha said to Kasyapa: 『For example, a king, wishing to carry out royal affairs, must rely on a minister. Kasyapa! Bodhisattvas are also like this; wishing to accomplish the work of a Buddha, they must rely on wisdom and skillful means.』 I now say this verse there: 『Like a king, wishing to carry out royal affairs, must rely on a minister to succeed, so too are Bodhisattvas. Wishing to accomplish the work of a Buddha, they must rely on skillful means and wisdom to ultimately succeed.』 The Buddha said to Kasyapa: 『For example, if the clear sky has no clouds or mist, there will be no sign of rain in the world. Kasyapa! Bodhisattvas are also like this; if they are of little learning and wisdom, there will be no sign of them teaching the Dharma to sentient beings.』 I now say this verse here:

虛空，　　晴無雲霧，　　于彼世間，　終不降雨。　　菩薩亦爾，　　寡聞少智，　于其有情，　　無說法相。」

佛告迦葉：「譬如虛空起大云雷，必降甘雨成熟苗稼。迦葉！菩薩亦爾，于其世間起慈悲云，降妙法雨成熟眾生。我今於此而說頌曰：

「譬如虛空，　　云雷忽起，　　必降甘澤，　成熟苗稼。　　菩薩亦爾，　　普覆慈雲，　降霔法雨，　　成熟有情。」

佛告迦葉：「譬如轉輪聖王，有其七寶恒隨王行。迦葉！菩薩亦爾，有七覺支恒隨菩薩。我今於此而說頌曰：

「譬如世間，　　轉輪聖王，　　所有七寶，　恒隨王行。　　菩薩亦爾，　　有七覺支，　所到之處，　　隨逐菩薩。」

佛告迦葉：「譬如摩尼寶珠得多富貴，價直迦哩沙波拏百千富貴。迦葉！菩薩亦爾，得多富貴價，直聲聞緣覺百千富貴。我今於此而說頌曰：

「譬如摩尼寶，　　富貴廣得多，　迦哩沙波拏，　　百千不可比。　菩薩亦如是，　　富貴倍弘多，　辟支及聲聞，　　百千亦難比。」

佛告迦葉：「譬如忉利天眾，若住雜林者，受用富貴平等無二。迦葉！菩薩亦爾，若住清凈心者，為一切眾生正直方便平等無二。我今於此而說頌曰：

「譬如忉利天，　　住彼雜

【現代漢語翻譯】現代漢語譯本『虛空，晴朗無雲霧，在這樣的世間，終究不會降雨。菩薩也是這樣，如果聽聞的少，智慧不足，對於眾生，就沒有說法教化的能力。』佛陀告訴迦葉：『譬如虛空中升起巨大的云雷，必定會降下甘甜的雨水，使莊稼成熟。迦葉！菩薩也是這樣，在世間升起慈悲的云，降下微妙的法雨，使眾生得以成熟。我現在在這裡說偈頌：』『譬如虛空，云雷忽然升起，必定降下甘露，使莊稼成熟。菩薩也是這樣，普遍覆蓋慈悲的云，降下法雨，使眾生得以成熟。』佛陀告訴迦葉：『譬如轉輪聖王（擁有統治世界的理想君主），有七種寶物總是跟隨他。迦葉！菩薩也是這樣，有七覺支（七種覺悟的因素）總是跟隨菩薩。我現在在這裡說偈頌：』『譬如世間，轉輪聖王，所有的七寶，總是跟隨他。菩薩也是這樣，有七覺支，所到之處，都跟隨菩薩。』佛陀告訴迦葉：『譬如摩尼寶珠（如意寶珠），能帶來許多財富，其價值相當於迦哩沙波拏（古代印度的一種貨幣單位）的百千倍。迦葉！菩薩也是這樣，能帶來更多的財富價值，其價值相當於聲聞（通過聽聞佛法而證悟的人）和緣覺（通過自身觀察而證悟的人）的百千倍。我現在在這裡說偈頌：』『譬如摩尼寶，財富廣大多，迦哩沙波拏，百千不能比。菩薩也是這樣，財富更加弘大，辟支佛（即緣覺）和聲聞，百千也難以相比。』佛陀告訴迦葉：『譬如忉利天（欲界六天中的第二天）的眾神，如果住在雜林中，所享受的富貴是平等無二的。迦葉！菩薩也是這樣，如果住在清凈心中，為一切眾生提供正直方便的教導，也是平等無二的。我現在在這裡說偈頌：』『譬如忉利天，住在雜林中，

【English Translation】 English version 'The sky, clear without clouds or mist, in such a world, will never rain. Bodhisattvas are also like this; if they hear little and lack wisdom, they have no ability to teach the Dharma to sentient beings.' The Buddha said to Kāśyapa (a disciple of the Buddha): 'For example, when great clouds and thunder arise in the sky, sweet rain will surely fall, ripening the crops. Kāśyapa! Bodhisattvas are also like this; they raise clouds of compassion in the world, and rain down the wonderful Dharma, ripening sentient beings. I now speak this verse here:' 'Like the sky, when clouds and thunder suddenly arise, sweet dew will surely fall, ripening the crops. Bodhisattvas are also like this; they universally cover with clouds of compassion, and rain down the Dharma, ripening sentient beings.' The Buddha said to Kāśyapa: 'For example, a Cakravartin (a universal monarch), has seven treasures that always follow him. Kāśyapa! Bodhisattvas are also like this; they have the seven factors of enlightenment (seven aspects of awakening) that always follow them. I now speak this verse here:' 'Like in the world, a Cakravartin, all his seven treasures, always follow him. Bodhisattvas are also like this; they have the seven factors of enlightenment, wherever they go, they follow the Bodhisattva.' The Buddha said to Kāśyapa: 'For example, a Mani jewel (wish-fulfilling jewel) brings much wealth, its value is equivalent to hundreds of thousands of Karshapanas (an ancient Indian currency unit). Kāśyapa! Bodhisattvas are also like this; they bring even greater wealth, their value is equivalent to hundreds of thousands of times that of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). I now speak this verse here:' 'Like a Mani jewel, wealth is vast and abundant, Karshapanas, cannot compare to it by the hundreds of thousands. Bodhisattvas are also like this, their wealth is even more immense, Pratyekabuddhas and Śrāvakas, hundreds of thousands also cannot compare.' The Buddha said to Kāśyapa: 'For example, the gods of the Trayastrimsa Heaven (the second of the six heavens of the desire realm), if they live in a mixed grove, the wealth they enjoy is equal and without difference. Kāśyapa! Bodhisattvas are also like this; if they dwell in a pure mind, they provide upright and expedient teachings for all sentient beings, which are also equal and without difference. I now speak this verse here:' 'Like the Trayastrimsa Heaven, dwelling in that mixed grove,'

林者，　受用於富貴，　　平等無有二。　菩薩亦如是，　　住心清凈者，　正直為群生，　　方便亦無二。」

佛告迦葉：「譬如有人妙解禁咒善知毒藥，一切毒藥不能為害。迦葉！菩薩亦爾，具大智慧善行方便，一切煩惱不能為害。我今於此而說頌曰：

「譬如世間人，　　善知藥禁咒，　一切毒藥等，　　不能為損害。　菩薩亦如是，　　若具方便慧，　一切煩惱毒，　　不能為損害。」

佛告迦葉：「譬如世間糞壤之地，能生肥盛甘蔗。迦葉！菩薩亦爾，若處煩惱糞地，能生一切智種。我今於此而說頌曰：

「譬如糞壤地，　　出生于甘蔗，　倍常而肥盛。　　菩薩處煩惱，　出生一切智，　　其義亦如是。」

佛告迦葉：「譬如有人不學武藝，若執器仗寧解施設？迦葉！菩薩亦爾，先未聞法寡識機藥，若執智見何辯邪正？」佛告迦葉：「譬如窯師，欲燒瓦器須用大火。迦葉！菩薩亦爾，欲為愚迷眾生開發智慧，須用佛法智火。迦葉！是故此大寶積正法，令菩薩修學受持得解法行。」

迦葉白言：「菩薩云何受持，見正法行？」「迦葉！如自觀身，無我、無人、無眾生、無壽命，無名無相，無觀行故。迦葉！如此說名正觀影像中法。複次迦葉！如實正觀影像中

【現代漢語翻譯】現代漢語譯本林地，受用富貴，平等沒有差別。菩薩也是這樣，安住于清凈的心，正直地對待眾生，所用的方便法門也沒有差別。佛陀告訴迦葉：『譬如有人精通禁咒，善於了解毒藥，一切毒藥都不能傷害他。迦葉！菩薩也是這樣，具備大智慧，善於運用方便法門，一切煩惱都不能傷害他。我現在在這裡說偈頌：』『譬如世間人，善於了解藥物、禁咒，一切毒藥等，都不能造成損害。菩薩也是這樣，如果具備方便和智慧，一切煩惱的毒害，都不能造成損害。』佛陀告訴迦葉：『譬如世間糞土之地，能夠生長出肥壯的甘蔗。迦葉！菩薩也是這樣，如果身處煩惱的糞土之地，能夠生長出一切智慧的種子。我現在在這裡說偈頌：』『譬如糞土之地，生長出甘蔗，比平常更加肥壯。菩薩身處煩惱之中，生長出一切智慧，道理也是這樣。』佛陀告訴迦葉：『譬如有人不學習武藝，如果拿著兵器，怎麼能懂得運用呢？迦葉！菩薩也是這樣，如果先前沒有聽聞佛法，缺少對機宜的瞭解，如果執著于自己的知見，怎麼能辨別邪正呢？』佛陀告訴迦葉：『譬如陶工，想要燒製瓦器，必須使用大火。迦葉！菩薩也是這樣，想要為愚昧迷惑的眾生開發智慧，必須使用佛法的智慧之火。迦葉！因此，這大寶積正法，能讓菩薩修學受持，從而理解法義並實踐。』迦葉問：『菩薩如何受持，才能見到正法之行？』『迦葉！就像觀察自身，沒有我、沒有人、沒有眾生、沒有壽命，沒有名稱、沒有形相，沒有觀想的修行。迦葉！這樣就叫做在正觀的影像中觀察法。再次，迦葉！如實地在影像中正觀

【English Translation】 English version The forest, enjoying wealth and honor, is equal without difference. Bodhisattvas are also like this, dwelling in a pure mind, being upright towards all beings, and the skillful means they use are also without difference. The Buddha told Kāśyapa: 'It is like a person who is skilled in incantations and understands poisons well, so that no poison can harm them. Kāśyapa! Bodhisattvas are also like this, possessing great wisdom and being skilled in using skillful means, so that no afflictions can harm them. I now speak this verse here:' 'It is like a person in the world who is skilled in medicine and incantations, so that no poison can cause harm. Bodhisattvas are also like this, if they possess skillful means and wisdom, no poison of afflictions can cause harm.' The Buddha told Kāśyapa: 'It is like a field of dung and soil in the world that can grow lush sugarcane. Kāśyapa! Bodhisattvas are also like this, if they are in the dung and soil of afflictions, they can grow the seeds of all wisdom. I now speak this verse here:' 'It is like a field of dung and soil that grows sugarcane, which is more lush and abundant than usual. Bodhisattvas, being in the midst of afflictions, grow all wisdom, and the principle is the same.' The Buddha told Kāśyapa: 'It is like a person who does not learn martial arts, if they hold a weapon, how can they know how to use it? Kāśyapa! Bodhisattvas are also like this, if they have not previously heard the Dharma and lack understanding of the appropriate methods, if they cling to their own views, how can they distinguish between right and wrong?' The Buddha told Kāśyapa: 'It is like a potter who, wanting to fire pottery, must use a great fire. Kāśyapa! Bodhisattvas are also like this, wanting to develop wisdom for ignorant and deluded beings, must use the fire of the Buddha's wisdom. Kāśyapa! Therefore, this great treasure of the true Dharma enables Bodhisattvas to study, uphold, understand the meaning of the Dharma, and put it into practice.' Kāśyapa asked: 'How do Bodhisattvas uphold and see the practice of the true Dharma?' 'Kāśyapa! It is like observing oneself, without self, without person, without sentient beings, without lifespan, without name, without form, without the practice of contemplation. Kāśyapa! This is called observing the Dharma in the image of right contemplation. Furthermore, Kāśyapa! Truly observing in the image

法。迦葉！云何影像中法，如正觀色，觀彼無常亦非無常；如是受想行識，常與無常、無定無不定。迦葉！此說如實觀察影像中法。

「複次迦葉！如實觀察影像中法，所有地界，常與無常、無定無不定。如是水界火界風界空界識界，亦復如是，無定無不定。迦葉！此說如實觀察影像中法。

「複次迦葉！所有眼處，常無常性、無定無不定。如是耳處鼻處舌處身處意處，常無常性，無定無不定。迦葉！此說影像中法如實觀察。

「複次迦葉！此定一法、此不定二法。若彼二法，於是色中不見不住無微無識亦無相故。迦葉！此說影像中法如實觀察。

「複次迦葉！我見一法、無我二法。若彼二法，於是色中不見不住無微無識亦無相故。迦葉！此說影像中法如實觀察。

「複次迦葉！此真實心一法、此不實心二法。迦葉！二法所在無心無覺無意無識。迦葉！此說影像中法如實觀察。

「複次迦葉！善不善、世間出世間、有罪無罪、有漏無漏、有為無為、有煩惱無煩惱，如是一切法。迦葉！此生法一、此滅法二。若二法中，無集無散不可求得。迦葉！此說影像中法如實觀察。

「複次迦葉！此有法一、此無法二。若此二法，於是色中不見不住無微無識亦無相故。迦葉！此說影像

【現代漢語翻譯】現代漢語譯本：佛陀對迦葉說：『迦葉，什麼是影像中的法呢？就像正確地觀察色（rupa，物質現象），觀察它既不是恒常的也不是無常的；同樣，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此，它們既不是恒常的也不是無常的，既不是確定的也不是不確定的。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，如實地觀察影像中的法，所有地界（prthivi-dhatu，地元素），既不是恒常的也不是無常的，既不是確定的也不是不確定的。同樣，水界（apo-dhatu，水元素）、火界（tejo-dhatu，火元素）、風界（vayo-dhatu，風元素）、空界（akasa-dhatu，空元素）、識界（vijnana-dhatu，識元素）也是如此，既不是確定的也不是不確定的。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，所有眼處（caksu-ayatana，眼根），既不是恒常的也不是無常的，既不是確定的也不是不確定的。同樣，耳處（srotra-ayatana，耳根）、鼻處（ghrana-ayatana，鼻根）、舌處（jihva-ayatana，舌根）、身處（kaya-ayatana，身根）、意處（manas-ayatana，意根），既不是恒常的也不是無常的，既不是確定的也不是不確定的。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，這是確定的一法，這是不確定的二法。如果這二法，在色（rupa，物質現象）中，既不可見，也不存在，既無微細之處，也無意識，也無相狀。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，我見一法，無我二法。如果這二法，在色（rupa，物質現象）中，既不可見，也不存在，既無微細之處，也無意識，也無相狀。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，這是真實心一法，這是不實心二法。迦葉，二法所在之處，無心、無覺、無意、無識。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，善與不善、世間與出世間、有罪與無罪、有漏與無漏、有為與無為、有煩惱與無煩惱，所有這些法。迦葉，這是生法一，這是滅法二。如果在這二法中，既無聚集也無消散，不可求得。迦葉，這被稱為如實地觀察影像中的法。』『再者，迦葉，這是有法一，這是無法二。如果這二法，在色（rupa，物質現象）中，既不可見，也不存在，既無微細之處，也無意識，也無相狀。迦葉，這被稱為如實地觀察影像中的法。』

【English Translation】 English version: The Buddha said to Kasyapa, 'Kasyapa, what is the dharma in an image? Just as when one correctly observes form (rupa), one observes that it is neither permanent nor impermanent; likewise, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also like this, they are neither permanent nor impermanent, neither definite nor indefinite. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, truly observing the dharma in an image, all the earth element (prthivi-dhatu) is neither permanent nor impermanent, neither definite nor indefinite. Likewise, the water element (apo-dhatu), fire element (tejo-dhatu), wind element (vayo-dhatu), space element (akasa-dhatu), and consciousness element (vijnana-dhatu) are also like this, neither definite nor indefinite. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, all the eye base (caksu-ayatana) is neither permanent nor impermanent, neither definite nor indefinite. Likewise, the ear base (srotra-ayatana), nose base (ghrana-ayatana), tongue base (jihva-ayatana), body base (kaya-ayatana), and mind base (manas-ayatana) are neither permanent nor impermanent, neither definite nor indefinite. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, this is one definite dharma, and these are two indefinite dharmas. If these two dharmas, in form (rupa), are neither seen nor exist, neither subtle nor conscious, nor have any characteristics. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, I see one dharma, and two dharmas of no-self. If these two dharmas, in form (rupa), are neither seen nor exist, neither subtle nor conscious, nor have any characteristics. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, this is one dharma of a real mind, and these are two dharmas of an unreal mind. Kasyapa, where these two dharmas are, there is no mind, no awareness, no intention, no consciousness. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, good and bad, worldly and transcendental, with fault and without fault, with outflows and without outflows, conditioned and unconditioned, with afflictions and without afflictions, all these dharmas. Kasyapa, this is one dharma of arising, and these are two dharmas of ceasing. If in these two dharmas, there is neither gathering nor scattering, and they cannot be found. Kasyapa, this is called truly observing the dharma in an image.' 'Furthermore, Kasyapa, this is one dharma of existence, and these are two dharmas of non-existence. If these two dharmas, in form (rupa), are neither seen nor exist, neither subtle nor conscious, nor have any characteristics. Kasyapa, this is called truly observing the dharma in an image.'

中法如實觀察。

「複次迦葉！此輪迴一法、此涅槃二法。若彼二法，於是色中不見不住無微無識。迦葉！此說影像中法如實觀察。

「複次迦葉！我說汝等，無明緣生行，行緣生識，識緣生名色，名色緣生六入，六入緣生觸，觸緣生受，受緣生愛，愛緣生取，取緣生有，有緣生老死，老死緣生憂悲苦惱。迦葉！如是集得此一大苦蘊。所有無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅，老死滅憂悲苦惱得滅。如是得此一大苦蘊滅。迦葉！若以智觀明無明等無此二相。迦葉！此影像中法如實觀察。

「複次迦葉！如是行行滅、如是識識滅、如是名色名色滅、如是六入六入滅、如是觸觸滅、如是受受滅、如是愛愛滅、如是取取滅、如是有有滅、如是生生滅、如是老死老死滅。如是智觀生性滅性無二相故。迦葉！離此二相，此說影像中法如實觀察。

「複次迦葉！應當正觀影像中法，彼法非空亦非不空。如是空法，無法相、非無法相，法相即空相、空相即無相、無相即無愿。所以者何？無所愿作故，無相即空相。如是行者，若法未生不生，法未生故。如彼法生，彼亦不生，生已謝故。

【現代漢語翻譯】現代漢語譯本觀察諸法實相。『再者，迦葉！這輪迴是一種法，涅槃是另一種法。如果這兩種法，在色（rupa）中，既看不見，也不存在，沒有細微的差別，也沒有意識。迦葉！這稱為如實觀察影像中的法。』『再者，迦葉！我說你們，無明（avidya）緣起而有行（samskara），行緣起而有識（vijnana），識緣起而有名色（nama-rupa），名色緣起而有六入（sadayatana），六入緣起而有觸（sparsa），觸緣起而有受（vedana），受緣起而有愛（trsna），愛緣起而有取（upadana），取緣起而有有（bhava），有緣起而有老死（jara-marana），老死緣起而有憂悲苦惱。迦葉！這樣就整合了這一大苦蘊。如果無明滅，則行滅；行滅，則識滅；識滅，則名色滅；名色滅，則六入滅；六入滅，則觸滅；觸滅，則受滅；受滅，則愛滅；愛滅，則取滅；取滅，則有滅；有滅，則生滅；生滅，則老死滅；老死滅，則憂悲苦惱滅。這樣就滅了這一大苦蘊。迦葉！如果用智慧觀察，就會明白無明等沒有這兩種相。迦葉！這稱為如實觀察影像中的法。』『再者，迦葉！這樣行滅則行滅，識滅則識滅，名色滅則名色滅，六入滅則六入滅，觸滅則觸滅，受滅則受滅，愛滅則愛滅，取滅則取滅，有滅則有滅，生滅則生滅，老死滅則老死滅。這樣用智慧觀察，就會明白生性與滅性沒有兩種相。迦葉！離開這兩種相，這稱為如實觀察影像中的法。』『再者，迦葉！應當正確觀察影像中的法，那法既非空，也非不空。這樣的空法，沒有法相，也非沒有法相，法相即是空相，空相即是無相，無相即是無愿。為什麼呢？因為沒有所愿作，無相即是空相。這樣修行的人，如果法未生則不生，因為法未生。如果那法生起，它也不生，因為生起后就消逝了。』

【English Translation】 English version Observe the true nature of dharmas. 'Furthermore, Kashyapa! This cycle of rebirth is one dharma, and Nirvana is another dharma. If these two dharmas, in form (rupa), are neither seen nor exist, without subtle differences or consciousness, Kashyapa! This is called observing the dharmas in the image as they truly are.' 'Furthermore, Kashyapa! I say to you, ignorance (avidya) conditions volitional formations (samskara), volitional formations condition consciousness (vijnana), consciousness conditions name and form (nama-rupa), name and form condition the six sense bases (sadayatana), the six sense bases condition contact (sparsa), contact conditions feeling (vedana), feeling conditions craving (trsna), craving conditions grasping (upadana), grasping conditions becoming (bhava), becoming conditions birth, old age and death (jara-marana), birth, old age and death condition sorrow, lamentation, pain, grief, and despair. Kashyapa! Thus is the arising of this entire mass of suffering. When ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age and death cease; when old age and death cease, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this entire mass of suffering. Kashyapa! If one observes with wisdom, one will understand that ignorance and so on do not have these two aspects. Kashyapa! This is called observing the dharmas in the image as they truly are.' 'Furthermore, Kashyapa! Thus, when volitional formations cease, volitional formations cease; when consciousness ceases, consciousness ceases; when name and form cease, name and form cease; when the six sense bases cease, the six sense bases cease; when contact ceases, contact ceases; when feeling ceases, feeling ceases; when craving ceases, craving ceases; when grasping ceases, grasping ceases; when becoming ceases, becoming ceases; when birth ceases, birth ceases; when old age and death cease, old age and death cease. Thus, observing with wisdom, one will understand that the nature of arising and the nature of ceasing are not two aspects. Kashyapa! Separated from these two aspects, this is called observing the dharmas in the image as they truly are.' 'Furthermore, Kashyapa! One should correctly observe the dharmas in the image, that dharma is neither empty nor not empty. Such an empty dharma has no dharma characteristic, nor is it without a dharma characteristic; a dharma characteristic is the same as an empty characteristic, an empty characteristic is the same as a signless characteristic, and a signless characteristic is the same as wishlessness. Why is that? Because there is no wish to make, a signless characteristic is the same as an empty characteristic. Thus, for a practitioner, if a dharma has not arisen, it does not arise, because the dharma has not arisen. If that dharma arises, it also does not arise, because it has already passed away after arising.'

如是無生生離取故，法無自性，無性即空。如是正觀此說影像中法。

「複次迦葉！補特伽羅非破壞空，即體是空，本非有故。非前際空、非后際空，現在即空。」

迦葉白言：「彼補特伽羅，我今覺悟知彼是空，破壞我故。一切皆空，此法如是。」

佛言：「迦葉！汝言非也。迦葉！寧可見彼補特伽羅如須彌山量，勿得離我而見彼空。何以故？破我斷空執一切空，我則說為大病，而不可救。」

佛告迦葉：「譬如人病，其病深重，而下良藥令彼服行，藥雖入腹病終不差。迦葉！此人得免疾不？」迦葉白言：「不也。世尊！」佛言：「于意云何？」「世尊！此人病重故，不可療也。」佛言：「迦葉！彼著空者亦復如是，於一切處深著空見，我即不醫。我今於此而說頌曰：

「譬如重病者，　　令彼服良藥，　雖服病不退，　　彼人不可療。　著空亦如是，　　于彼一切處，　深著于空見，　　我說不可醫。」

佛告迦葉：「譬如愚人觀彼虛空，而生怕怖捶胸悲哭。所以者何？恐虛空落地損害於身。」佛言：「迦葉！彼虛空能落地不？」迦葉云：「不也。」佛言：「迦葉！若彼愚迷沙門婆羅門亦復如是，彼聞空法心生驚怖。所以者何？若空我大，心依何行用？我今於此而說頌曰

【現代漢語翻譯】現代漢語譯本：如果這樣不執著于生起和離去的概念，那麼法就沒有自性，沒有自性就是空。這樣正確地觀察，這就是在影像中觀察法。佛陀又對迦葉（Kasyapa，佛陀的十大弟子之一）說：『補特伽羅（Pudgala，意為「人」或「個體」）並非被破壞后才為空，它的本體本來就是空，因為它本來就不存在。它不是過去為空，也不是未來為空，而是現在就是空。』迦葉對佛說：『世尊，我現在覺悟到，補特伽羅是空，因為它破壞了我執。一切都是空，法就是這樣。』佛陀說：『迦葉，你說的不是這樣。迦葉，寧可把補特伽羅看作像須彌山（Sumeru，佛教宇宙觀中的中心山）那樣大，也不要離開我執而去看空。為什麼呢？因為如果破除我執而執著于空，認為一切皆空，我就說這是大病，無法救治。』佛陀告訴迦葉：『譬如有人生病，病情很重，給他服用良藥，藥雖然進入腹中，病終究不會好。迦葉，這個人能免除疾病嗎？』迦葉回答說：『不能，世尊！』佛陀說：『你認為呢？』迦葉說：『世尊，這個人病重，所以無法醫治。』佛陀說：『迦葉，那些執著于空的人也是這樣，在一切處都深深執著于空見，我就不醫治他們。我現在為此說一首偈頌：』『譬如重病者，令彼服良藥，雖服病不退，彼人不可療。著空亦如是，于彼一切處，深著于空見，我說不可醫。』佛陀告訴迦葉：『譬如愚人觀察虛空，卻感到害怕，捶胸悲哭。為什麼呢？因為害怕虛空掉下來會傷害到自己。』佛陀說：『迦葉，虛空能掉下來嗎？』迦葉說：『不能。』佛陀說：『迦葉，如果那些愚昧的沙門（Sramana，佛教出家修行者）和婆羅門（Brahmana，印度教祭司）也是這樣，他們聽到空法就心生驚恐。為什麼呢？如果空是最大的，那麼心要依靠什麼來運作呢？我現在為此說一首偈頌：』

【English Translation】 English version: If there is no attachment to the arising and ceasing, then the dharma has no self-nature, and no self-nature is emptiness. Observing correctly in this way, this is observing the dharma in an image. Furthermore, Kasyapa, the Pudgala (person or individual) is not empty because it is destroyed, its essence is empty because it never existed. It is not empty in the past, nor empty in the future, but is empty in the present. Kasyapa said to the Buddha, 'World Honored One, I now realize that the Pudgala is empty because it destroys my attachment to self. Everything is empty, this is the nature of dharma.' The Buddha said, 'Kasyapa, what you say is not so. Kasyapa, it is better to see the Pudgala as large as Mount Sumeru (the central mountain in Buddhist cosmology) than to see emptiness apart from the attachment to self. Why? Because if one breaks the attachment to self and clings to emptiness, thinking everything is empty, I would say this is a great illness, incurable.' The Buddha told Kasyapa, 'For example, if a person is seriously ill, and a good medicine is given to him, although the medicine enters his stomach, the illness will not be cured. Kasyapa, can this person be free from illness?' Kasyapa replied, 'No, World Honored One!' The Buddha said, 'What do you think?' Kasyapa said, 'World Honored One, this person is seriously ill, so he cannot be cured.' The Buddha said, 'Kasyapa, those who cling to emptiness are also like this, they deeply cling to the view of emptiness in all places, and I will not cure them. I now speak a verse about this:' 'Like a seriously ill person, given good medicine, though taking the medicine, the illness does not recede, that person cannot be cured. Clinging to emptiness is also like this, in all places, deeply clinging to the view of emptiness, I say they cannot be cured.' The Buddha told Kasyapa, 'For example, a foolish person observes the empty space, but feels fear, beating his chest and crying. Why? Because he is afraid that the empty space will fall down and harm him.' The Buddha said, 'Kasyapa, can the empty space fall down?' Kasyapa said, 'No.' The Buddha said, 'Kasyapa, if those foolish Sramanas (Buddhist renunciates) and Brahmanas (Hindu priests) are also like this, they are terrified when they hear the dharma of emptiness. Why? If emptiness is the greatest, then what will the mind rely on to function? I now speak a verse about this:'

：

「譬如愚迷人，　　于空生怕怖，　悲哭而遠行，　　恐虛空落地。　虛空無所礙，　　不損於眾生，　此人自愚迷，　　妄生於驚怖。　沙門婆羅門，　　愚見亦如是，　聞彼諸法空，　　心生於怖畏，　若空破壞我，　　依何生受用？」

佛告迦葉：「譬如畫師自畫醜惡夜叉，畫已驚怖迷悶仆倒。迦葉！彼凡夫眾生亦復如是，自作色聲香味觸法，作已迷彼墮落輪迴。我今於此而說頌曰：

「譬如工畫師，　　畫彼惡夜叉，　于彼自驚怖，　　迷悶仆倒地。　凡夫亦復然，　　自著于聲色，　迷彼不覺知，　　墮落輪迴道。」

佛告迦葉：「譬如幻士變作幻化，是彼幻化能變幻士。迦葉！相應行比丘亦復如是，而自發意如是，說一切皆空，彼虛空無實亦能如是說。我今於此而說頌曰：

「譬如於幻士，　　能變于幻化，　而彼幻化人，　　亦能變幻士。　相應行比丘，　　發意亦如是，　說彼一切空，　　無實空亦說。」

佛告迦葉：「譬如二木相鉆風吹出火，火既生已燒彼二木。迦葉！如實正觀亦復如是，于正見道生彼慧根，慧根既生燒彼正觀。我今於此而說頌曰：

「譬如鉆二木，　　風吹生彼火，　火生剎那間，　　而復燒二木。　正觀亦如是

【現代漢語翻譯】現代漢語譯本：佛陀說：『比如一個愚昧迷惑的人，面對空曠的虛空卻感到害怕，悲傷哭泣著逃離，擔心虛空會掉落下來。虛空本身沒有任何阻礙，也不會傷害眾生，這個人只是自己愚昧迷惑，憑空產生驚恐。那些沙門（出家修道者）和婆羅門（祭司），他們的愚見也像這樣，聽到諸法皆空，心中就產生恐懼，認為『如果空性破壞了我，我依靠什麼來感受和享用呢？』佛陀告訴迦葉：『比如一個畫師自己畫了一個醜陋的夜叉（惡鬼），畫完后自己卻被嚇得驚慌失措，昏迷倒地。迦葉！那些凡夫眾生也是這樣，自己創造了色、聲、香、味、觸、法（六種感官對像），創造之後又被它們迷惑，從而墮入輪迴。我現在為此說一首偈頌：』『比如一個工匠畫師，畫了一個醜惡的夜叉，自己卻被它嚇得驚慌失措，昏迷倒地。凡夫也是這樣，自己執著于聲色，被它們迷惑而不自覺，從而墮入輪迴的道路。』佛陀告訴迦葉：『比如一個幻術師變出幻象，而這個幻象反過來也能變化幻術師。迦葉！那些修行相應法的比丘也是這樣，自己發心說一切皆空，而這個空性本身沒有實體，他們也能這樣說。我現在為此說一首偈頌：』『比如幻術師能變出幻象，而這個幻象也能反過來變化幻術師。修行相應法的比丘，發心也是這樣，說一切皆空，而這個無實體的空性也能被他們說出來。』佛陀告訴迦葉：『比如兩塊木頭互相摩擦，風吹出火，火產生后又燒掉這兩塊木頭。迦葉！如實正觀也是這樣，在正見之道中產生智慧的根基，智慧的根基產生后又燒掉這個正觀。我現在為此說一首偈頌：』『比如摩擦兩塊木頭，風吹生出火，火在剎那間產生，又燒掉這兩塊木頭。正觀也是這樣，』

【English Translation】 English version: The Buddha said: 'For example, a foolish and deluded person, when faced with empty space, feels fear, cries sadly, and runs away, fearing that the empty space will fall down. Empty space itself has no obstruction and does not harm sentient beings. This person is just foolish and deluded, creating fear out of nothing. Those Śramaṇas (ascetics) and Brahmins (priests), their foolish views are also like this. When they hear that all dharmas are empty, they feel fear in their hearts, thinking, 「If emptiness destroys me, what will I rely on to experience and enjoy?」' The Buddha told Kāśyapa: 'For example, a painter paints an ugly Yaksha (demon), and after painting it, he himself is frightened, confused, and falls to the ground. Kāśyapa! Those ordinary beings are also like this. They create form, sound, smell, taste, touch, and dharma (the six sense objects), and after creating them, they are deluded by them, thus falling into the cycle of rebirth. I now speak a verse about this:' 'For example, a craftsman painter paints an ugly Yaksha, and he himself is frightened by it, confused, and falls to the ground. Ordinary beings are also like this, they are attached to form and sound, deluded by them without realizing it, thus falling into the path of rebirth.' The Buddha told Kāśyapa: 'For example, a magician transforms illusions, and these illusions can in turn transform the magician. Kāśyapa! Those Bhikshus (monks) who practice accordingly are also like this. They themselves initiate the thought that everything is empty, and this emptiness itself has no substance, yet they can say this. I now speak a verse about this:' 'For example, a magician can transform illusions, and these illusions can in turn transform the magician. Bhikshus who practice accordingly, their intention is also like this, saying that everything is empty, and this insubstantial emptiness can also be spoken by them.' The Buddha told Kāśyapa: 'For example, two pieces of wood are rubbed together, and the wind blows out fire. Once the fire is produced, it burns the two pieces of wood. Kāśyapa! True and correct observation is also like this. In the path of right view, the root of wisdom is produced, and once the root of wisdom is produced, it burns away this right view. I now speak a verse about this:' 'For example, rubbing two pieces of wood together, the wind blows out fire. The fire is produced in an instant, and then burns the two pieces of wood. Right observation is also like this,'

，　　能生於慧根，　生彼一剎那，　　還復燒正觀。」

佛說大迦葉問大寶積正法經卷第二大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

佛說大迦葉問大寶積正法經卷第三

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

爾時世尊復以譬喻更明斯義。

佛告迦葉：「譬如燈光能破一切黑暗，而彼黑暗從何而去？非東方去、非南方去、非西方去、非北方去。去亦非去，來亦非來。

「迦葉！複次燈光亦非我能破得黑暗。又若非黑暗，何顯燈光？迦葉！燈光、黑暗本無自性，此二皆空無得無舍。迦葉！如是智慧亦復如是，有智若生無智即舍，而彼無智歸於何去？非東方去、非南方去、非西方去、非北方去。去既非去，來亦非來。

「迦葉！複次有智若生無智即舍，非彼有智我能破壞無智。又若無智本無，有智何顯？迦葉！有智、無智俱無自性，此二皆空無得無舍。我今於此而說頌曰：

「譬如於燈光，　　能破于黑暗，　彼暗滅謝時，　　諸方無所去。　若復此燈光，　　非暗不能顯，　二俱無自性，　　無性二俱空。　智慧亦如是，　　有智若生時，　無智而自舍，　　此二若空花，　俱無有自性，　　取捨

【現代漢語翻譯】現代漢語譯本能生出智慧的根基，當智慧生起的那一剎那，又會反過來燒燬正確的觀想。

《佛說大迦葉問大寶積正法經》卷第二大正藏第 12 冊 No. 0352 《佛說大迦葉問大寶積正法經》

《佛說大迦葉問大寶積正法經》卷第三

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉詔譯

這時，世尊又用譬喻來進一步闡明這個道理。

佛告訴迦葉：『譬如燈光能破除一切黑暗，而那黑暗是從哪裡消失的呢？不是向東方去、不是向南方去、不是向西方去、不是向北方去。說去也不是去，說來也不是來。

『迦葉！再者，燈光也不是我能破除黑暗的。又如果不是因為有黑暗，又如何能顯現燈光呢？迦葉！燈光和黑暗本來就沒有自性，這兩者都是空無所得、無所捨棄的。迦葉！智慧也是這樣，有智慧生起時，無智慧就捨棄了，而那無智慧又歸向哪裡呢？不是向東方去、不是向南方去、不是向西方去、不是向北方去。說去也不是去，說來也不是來。

『迦葉！再者，有智慧生起時，無智慧就捨棄了，不是有智慧的我能破壞無智慧。又如果無智慧本來就沒有，有智慧又如何能顯現呢？迦葉！有智慧和無智慧都沒有自性，這兩者都是空無所得、無所捨棄的。我現在為此說偈頌道：

『譬如燈光，能破除黑暗，那黑暗消滅時，各方都沒有去處。如果這燈光，不是因為黑暗不能顯現，兩者都沒有自性，無自性兩者皆空。智慧也是這樣，有智慧生起時，無智慧自然捨棄，這兩者如空花，都沒有自性，取捨都是空。'

【English Translation】 English version Can generate the root of wisdom, In that instant when wisdom arises, It will also burn away the correct contemplation.

The Sutra of the Great Treasure Accumulation of the Correct Dharma Spoken by the Buddha, Asked by Mahākāśyapa, Volume 2 Taisho Tripitaka Volume 12, No. 0352, The Sutra of the Great Treasure Accumulation of the Correct Dharma Spoken by the Buddha, Asked by Mahākāśyapa

The Sutra of the Great Treasure Accumulation of the Correct Dharma Spoken by the Buddha, Asked by Mahākāśyapa, Volume 3

Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Grand Master of Spreading the Dharma, and Attendant of the Imperial Court, by Imperial Decree

At that time, the World Honored One further clarified this meaning with a metaphor.

The Buddha told Kāśyapa: 'For example, the light of a lamp can dispel all darkness, but where does that darkness go? It does not go to the east, not to the south, not to the west, not to the north. To say it goes is not going, to say it comes is not coming.'

'Kāśyapa! Furthermore, the light of the lamp is not something that I can use to dispel darkness. And if there were no darkness, how could the light of the lamp be manifest? Kāśyapa! The light of the lamp and darkness originally have no self-nature. Both are empty, without gain or loss. Kāśyapa! Wisdom is also like this. When wisdom arises, ignorance is abandoned. But where does that ignorance go? It does not go to the east, not to the south, not to the west, not to the north. To say it goes is not going, to say it comes is not coming.'

'Kāśyapa! Furthermore, when wisdom arises, ignorance is abandoned. It is not that the wisdom I possess can destroy ignorance. And if ignorance originally did not exist, how could wisdom be manifest? Kāśyapa! Both wisdom and ignorance have no self-nature. Both are empty, without gain or loss. Now I speak this verse about it:'

'Like the light of a lamp, Which can dispel darkness, When that darkness vanishes, There is nowhere for it to go. If this lamp light, Could not manifest without darkness, Both have no self-nature, Without self-nature, both are empty. Wisdom is also like this, When wisdom arises, Ignorance is naturally abandoned, These two are like empty flowers, Both have no self-nature, Taking and abandoning are empty.'

不可得。」

佛告迦葉：「譬如空舍無其戶牖，經百千年無其人物。其室冥暗，忽有天人于彼舍中燃其燈明。迦葉！于意云何？如是黑暗我經百千年住此，我今不去。有此事不？」迦葉答云：「不也。世尊！彼黑暗無力，燈光若生決定須去。」佛言：「迦葉！彼業煩惱亦復如是，經百千劫住彼識中。或彼行人於一晝夜正觀相應生彼慧燈。迦葉！如是聖者慧根若生，此業煩惱定無所有。我今於此而說頌曰：

「如舍百千年，　　無人無戶牖，　忽有天及人，　　于彼燒燈火，　如是久住暗，　　剎那而滅謝，　是彼舍黑暗，　　不言我久住，　於此而不去。　　業識煩惱集，　其義亦如是，　　雖住百千劫，　本性不真實。　　行人晝夜中，　正入如實觀，　　慧燈晃耀生，　彼等煩惱集，　　剎那不可住。」

佛告迦葉：「譬如虛空，不住種子。迦葉！如是，若彼行者堅著斷見，過去已滅、未來非有，何住佛法種子？我今於此而說頌曰：

「譬如太虛空，　　無涯無有量，　若人于空中，　　何處植種子？　斷見亦如是，　　過去不可有、　未來亦不生，　　現無佛法種。」

佛告迦葉：「譬如糞滿大地，可種一切種子。迦葉，如是業煩惱糞滿於世間，可種一切佛法種

【現代漢語翻譯】現代漢語譯本『不可得。』佛陀告訴迦葉（Kasyapa）：『譬如一個空房子，沒有門窗，經過千百年也沒有人居住。那房間里一片黑暗，忽然有天人在那房子里點燃了燈。迦葉，你認為如何？如果黑暗說，我在這裡住了千百年，我今天不走了。會有這樣的事嗎？』迦葉回答說：『不會的，世尊！那黑暗沒有力量，燈光一旦出現，它必定會消失。』佛陀說：『迦葉，業和煩惱也是如此，它們在意識中停留了千百劫。如果修行人在一個晝夜中，通過正確的觀察，生起了智慧之燈。迦葉，當聖者的智慧之根生起時，這些業和煩惱必定會消失。』我為此說偈頌如下：『如同房屋千百年，無人居住無門窗，忽然天人來此地，點燃燈火照亮堂，如此久住的黑暗，剎那之間便消亡，這房屋的黑暗啊，不會說我久住此，所以我不離去。業識煩惱的聚集，道理也是這樣啊，雖然停留千百劫，本性並非真實有。修行人晝夜之中，正確進入如實觀，智慧之燈光芒耀，那些煩惱的聚集，剎那之間便不住。』佛陀告訴迦葉：『譬如虛空，不能種植種子。迦葉，如果修行人執著于斷見，認為過去已經滅亡，未來不會存在，那麼佛法的種子又如何能夠存在呢？』我為此說偈頌如下：『譬如廣闊的虛空，無邊無際不可量，如果有人在空中，哪裡能夠種種子？斷見也是如此啊，過去已經不存在，未來也不會產生，現在沒有佛法種。』佛陀告訴迦葉：『譬如糞便堆滿大地，可以種植一切種子。迦葉，業和煩惱的糞便也充滿了世間，可以種植一切佛法的種子。

【English Translation】 English version 'It is not attainable.' The Buddha said to Kasyapa: 'It is like an empty house without doors or windows, where no one has lived for thousands of years. The room is dark, and suddenly a celestial being lights a lamp in that house. Kasyapa, what do you think? If the darkness were to say, 「I have lived here for thousands of years, and I will not leave today,」 would that be the case?' Kasyapa replied, 'No, World Honored One! That darkness has no power; once the light appears, it must surely vanish.' The Buddha said, 'Kasyapa, karmic afflictions are also like this; they dwell in consciousness for thousands of kalpas. If a practitioner, through correct contemplation in one day and night, generates the lamp of wisdom, Kasyapa, when the root of wisdom of a sage arises, these karmic afflictions will surely be gone.' I now speak this verse: 'Like a house for thousands of years, without people, doors, or windows, suddenly a celestial being or person, lights a fire there, such long-dwelling darkness, vanishes in an instant, this darkness of the house, does not say, 「I have lived here long, therefore I will not leave.」 The gathering of karmic consciousness and afflictions, the principle is also like this, though dwelling for thousands of kalpas, its nature is not real. The practitioner, in day and night, correctly enters true contemplation, the lamp of wisdom shines brightly, those gatherings of afflictions, cannot remain for an instant.' The Buddha said to Kasyapa: 'It is like the void, which cannot hold seeds. Kasyapa, if a practitioner clings to the view of annihilation, thinking that the past is extinguished and the future does not exist, how can the seeds of the Buddha's teachings reside?' I now speak this verse: 'Like the vast void, boundless and immeasurable, if a person were in the void, where could they plant seeds? The view of annihilation is also like this, the past cannot exist, the future will not arise, and there is no seed of the Buddha's teachings now.' The Buddha said to Kasyapa: 'It is like the earth filled with manure, where all kinds of seeds can be planted. Kasyapa, the manure of karmic afflictions also fills the world, where all kinds of seeds of the Buddha's teachings can be planted.'

子。我今於此而說頌曰：

「譬如大地糞，　　隨處可種植；　眾生煩惱糞，　　周遍於世間，　佛子若親近，　　可下佛法種。」

佛告迦葉：「譬如鹹鹵陸地，不可種于蓮華。迦葉！如是無行性者，本自非有、未來不生，何得菩提之種？我今於此而說頌曰：

「譬如咸陸地，　　不可出蓮華，　于彼泥水中，　　出生甚氛馥。　無性亦如是，　　過未本來無，　終不生佛種。」

佛告迦葉：「譬如糞壤之地，可生蓮華。迦葉！如是煩惱邪行眾生，亦可生其佛法種智。我今於此而說頌曰：

「譬如泥糞地，　　而可生蓮華，　邪行業眾生，　　亦生佛法種。」

佛告迦葉：「譬如四大海水彌滿無邊。迦葉！如是見彼菩薩所作善根能遍法界。我今於此而說頌曰：

「譬如四大海，　　彌滿廣無邊，　菩薩亦如是，　　善根遍法界。」

佛告迦葉：「譬如天人以一毛端百分取一，于彼毛頭滴微細水，欲成俱胝四大海。迦葉！如是見彼聲聞，所作微善而求無上。我今於此而說頌曰：

「譬如人毛端，　　百分而取一，　于彼滴微水，　　欲成俱胝海。　聲聞亦如是，　　以己微淺智，　所作自善根，　　求成無上覺。」

佛告迦葉：「譬如芥子內蟲食彼芥

【現代漢語翻譯】現代漢語譯本：

佛陀說：『迦葉，我現在在這裡說一首偈頌：

『譬如大地上的糞土，隨處都可以種植；眾生的煩惱就像糞土，遍佈於世間，佛弟子如果親近，就可以種下佛法的種子。』

佛陀告訴迦葉：『譬如鹹鹵的陸地，不能生長蓮花。迦葉！像這樣沒有修行根性的人，本來就沒有，未來也不會產生，怎麼能有菩提的種子呢？我現在在這裡說一首偈頌：

『譬如鹹鹵的陸地，不能長出蓮花，在泥水之中，卻能生長出非常芬芳的蓮花。沒有修行根性的人也是這樣，過去和未來本來就沒有，最終不會產生佛的種子。』

佛陀告訴迦葉：『譬如糞土之地，可以生長蓮花。迦葉！像這樣有煩惱和邪行的眾生，也可以生出佛法的智慧種子。我現在在這裡說一首偈頌：

『譬如泥土糞地，卻可以生長蓮花，有邪惡行為的眾生，也能生出佛法的種子。』

佛陀告訴迦葉：『譬如四大海水瀰漫無邊。迦葉！像這樣，菩薩所做的善根能夠遍佈法界。我現在在這裡說一首偈頌：

『譬如四大海水，瀰漫廣闊無邊，菩薩也是這樣，善根遍佈法界。』

佛陀告訴迦葉：『譬如天人取一根毛髮的百分之一，在那毛髮尖端滴一滴微小的水，想要形成無數個四大海。迦葉！像這樣，聲聞乘的修行者，看到自己所做的微小善行，卻想要追求無上的覺悟。我現在在這裡說一首偈頌：

『譬如人的毛髮尖端，取其百分之一，在那上面滴一滴微小的水，想要形成無數個大海。聲聞乘的修行者也是這樣，用自己微淺的智慧，所做的微小善根，想要成就無上的覺悟。』

佛陀告訴迦葉：『譬如芥菜子里的蟲子吃芥菜子』

【English Translation】 English version:

The Buddha said: 'Kashyapa, I will now speak a verse here:

'Like manure on the earth, it can be planted anywhere; the defilements of sentient beings are like manure, pervading the world, if a Buddha's disciple approaches, they can plant the seeds of the Buddha's Dharma.'

The Buddha told Kashyapa: 'For example, salty and alkaline land cannot grow lotus flowers. Kashyapa! Like this, those who have no inherent nature for practice, originally do not exist, and will not arise in the future, how can they have the seeds of Bodhi? I will now speak a verse here:

'Like salty and alkaline land, lotus flowers cannot grow, but in muddy water, very fragrant lotus flowers can grow. Those without inherent nature are also like this, they did not exist in the past or future, and ultimately will not produce the seeds of Buddhahood.'

The Buddha told Kashyapa: 'For example, a land of manure can grow lotus flowers. Kashyapa! Like this, sentient beings with defilements and wrong actions can also produce the seeds of wisdom of the Buddha's Dharma. I will now speak a verse here:

'Like a land of mud and manure, lotus flowers can grow, sentient beings with evil actions can also produce the seeds of the Buddha's Dharma.'

The Buddha told Kashyapa: 'For example, the four great oceans are boundless and vast. Kashyapa! Like this, the good roots that Bodhisattvas cultivate can pervade the Dharma realm. I will now speak a verse here:

'Like the four great oceans, boundless and vast, Bodhisattvas are also like this, their good roots pervade the Dharma realm.'

The Buddha told Kashyapa: 'For example, if a celestial being takes one-hundredth of a hair tip, and drips a tiny drop of water on that hair tip, wanting to form countless four great oceans. Kashyapa! Like this, those who are Shravakas, seeing their own small good deeds, want to seek unsurpassed enlightenment. I will now speak a verse here:

'Like the tip of a human hair, taking one-hundredth of it, and dripping a tiny drop of water on it, wanting to form countless oceans. Shravakas are also like this, with their shallow wisdom, the small good roots they cultivate, they want to achieve unsurpassed enlightenment.'

The Buddha told Kashyapa: 'For example, a worm inside a mustard seed eats the mustard seed.'

子，見芥子內謂若虛空。迦葉！如是聲聞所修小智，見彼生空亦復如是。我今於此而說頌曰：

「譬如芥子內，　　而有食芥蟲，　于里無礙處，　　見彼謂虛空。　聲聞所修智，　　證彼一分空，　所見而不大，　　其義亦如是。」

佛告迦葉：「譬如有人見十方世界虛空無邊。迦葉！如是菩薩無礙大智所見法界亦無邊際。我今於此而說頌曰：

「譬如虛空界，　　十方無有涯，　一切諸世間，　　依彼無障礙。　菩薩亦如是，　　所起最上智，　照見法界空，　　無邊無所得。」

佛告迦葉：「譬如剎帝利受灌頂王，彼王皇后私于庶人後生其子。迦葉！于意云何？彼所生之子得名灌頂王子不？」迦葉白言：「不也。世尊！」告言：「迦葉！彼得無生法界聲聞，我是如來灌頂之子，如是亦然。我今於此而說頌曰：

「剎帝王皇后，　　而私于庶人，　彼後生其男，　　不名灌頂子。　聲聞亦如是，　　離欲證無生，　唯行於自利，　　非是于如來，　灌頂法王子，　　佛子行二利。」

佛告迦葉：「譬如剎帝利受灌頂王，有近侍婢王所愛幸，彼後生子。迦葉于意云何？此婢生之子得名王子不？」迦葉答云：「此是王子。」「迦葉！如是初發心菩薩，雖道力微劣化彼眾

【現代漢語翻譯】現代漢語譯本佛陀對迦葉說：『例如，有人看到芥菜籽內部，覺得它像虛空一樣。迦葉！就像這樣，聲聞（sravaka，指聽聞佛陀教誨而修行的人）所修的小智慧，看到諸法空性（sunyata，指一切事物沒有固定不變的自性）也是如此。我現在為此說一首偈頌：』『譬如芥菜籽內，有吃芥菜的蟲，在裡面無障礙地活動，卻認為裡面是虛空。聲聞所修的智慧，只證悟到一部分空性，他們所見不大，道理也是這樣。』佛陀告訴迦葉：『例如，有人看到十方世界（dasadisa，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的虛空無邊無際。迦葉！就像這樣，菩薩（bodhisattva，指發願要成就佛果的修行者）無礙的大智慧所見的法界（dharmadhatu，指一切諸法的總稱）也是無邊無際的。我現在為此說一首偈頌：』『譬如虛空界，十方沒有邊際，一切世間都依靠它而沒有障礙。菩薩也是這樣，所生起的最上智慧，照見法界空性，無邊無際，無所得。』佛陀告訴迦葉：『例如，剎帝利（ksatriya，指古印度四大種姓之一的武士階層）受過灌頂（abhisheka，指一種宗教儀式）的國王，他的王后私下與平民生下孩子。迦葉！你認為如何？這個孩子能被稱為灌頂王子嗎？』迦葉回答說：『不能，世尊！』佛陀說：『迦葉！那些證得無生法界（anutpattikadharmaksanti，指對諸法不生不滅的真理的領悟）的聲聞，我是如來灌頂之子，也是這樣。我現在為此說一首偈頌：』『剎帝利王后，私下與平民生子，她後來生的男孩，不能稱為灌頂王子。聲聞也是這樣，遠離慾望證得無生，只為自己修行，不是如來的灌頂法王子，佛子修行是爲了自利利他。』佛陀告訴迦葉：『例如，剎帝利受過灌頂的國王，有一個近侍的婢女，國王很寵愛她，她後來生了孩子。迦葉，你認為如何？這個婢女生的孩子能被稱為王子嗎？』迦葉回答說：『這是王子。』『迦葉！就像這樣，初發心的菩薩，雖然道力微弱，但勝過那些聲聞。』

【English Translation】 English version The Buddha said to Kasyapa: 'For example, if someone sees the inside of a mustard seed and thinks it is like empty space. Kasyapa! Just like that, the small wisdom cultivated by sravakas (those who hear the Buddha's teachings and practice), seeing the emptiness of phenomena (sunyata, the absence of inherent existence in all things), is also like that. I will now speak a verse about this:' 'Like inside a mustard seed, there is a mustard-eating insect, moving freely within, yet thinking it is empty space. The wisdom cultivated by sravakas, only realizes a portion of emptiness, what they see is not great, the principle is also like this.' The Buddha told Kasyapa: 'For example, if someone sees the empty space of the ten directions (dasadisa, east, south, west, north, southeast, southwest, northeast, northwest, above, and below) as boundless. Kasyapa! Just like that, the unobstructed great wisdom of a bodhisattva (one who aspires to achieve Buddhahood) sees the dharmadhatu (the totality of all phenomena) as boundless. I will now speak a verse about this:' 'Like the realm of empty space, the ten directions have no limit, all the worlds rely on it without obstruction. Bodhisattvas are also like this, the supreme wisdom they generate, illuminates the emptiness of the dharmadhatu, boundless and without attainment.' The Buddha told Kasyapa: 'For example, a kshatriya (a warrior caste in ancient India) king who has received the abhisheka (a religious consecration) ceremony, his queen secretly has a child with a commoner. Kasyapa! What do you think? Can this child be called an abhisheka prince?' Kasyapa replied: 'No, World Honored One!' The Buddha said: 'Kasyapa! Those sravakas who have attained the non-arising dharmadhatu (anutpattikadharmaksanti, the realization of the truth of non-origination and non-cessation of all phenomena), I am the abhisheka son of the Tathagata, it is also like that. I will now speak a verse about this:' 'A kshatriya queen, secretly has a child with a commoner, the boy she later gives birth to, cannot be called an abhisheka prince. Sravakas are also like this, they abandon desire and attain non-arising, they only practice for their own benefit, they are not the abhisheka dharma princes of the Tathagata, the Buddha's children practice for both self and others.' The Buddha told Kasyapa: 'For example, a kshatriya king who has received the abhisheka ceremony, has a close attendant maid, whom the king favors, and she later has a child. Kasyapa, what do you think? Can the child born to this maid be called a prince?' Kasyapa replied: 'This is a prince.' 'Kasyapa! Just like that, a bodhisattva who has just begun their practice, although their power is weak, surpasses those sravakas.'

生、未免輪迴，亦得名為如來之子。我今於此而說頌曰：

「譬如輪王婢，　　為王之愛幸，　而後生其男，　　亦是剎帝子。　菩薩亦如是，　　初發菩提心，　德行而羸劣，　　方便化眾生，　雖未出三界，　　所作稱佛心，　得名真佛子。」

佛告迦葉：「譬如輪王生其千子，大力勇猛辯才端正，須得輪王相具足。彼所童子內，若無一子具有輪王相者，彼轉輪王不作親子之想。迦葉！如是如來會下有百千俱胝聲聞圍繞，若無一菩薩相者，如來亦不作子想。我今於此而說頌曰：

「譬如轉輪王，　　所生千太子，　若無一童子，　　具彼輪王相，　此乃無王分，　　王無自子想。　佛子亦如是，　　雖有千俱胝，　聲聞眾圍繞，　　無一菩薩相，　善逝觀彼人，　　不為佛子想。」

佛告迦葉：「譬如轉輪聖王，所有皇后懷娠七夜必生童子，具輪王相。彼在胎藏，迦羅羅大未有根形，雖未成形而有天人發心愛重。非愛彼子勇猛大力。于意云何？重彼輪王王種不斷。迦葉！亦復如是，初發心菩薩根雖未熟未免輪迴，樂行佛法，彼過去佛見生其愛重；于彼正觀八解脫阿羅漢而不愛重。何以故？為彼初心菩薩佛種不斷故。我今於此而說頌曰：

「譬如轉輪王，　　皇后懷娠妊，

【現代漢語翻譯】現代漢語譯本：即使尚未脫離輪迴，也得被稱為如來的兒子。我現在在這裡說一首偈頌：『譬如轉輪王的婢女，因為得到國王的寵愛，後來生下兒子，也是剎帝利（統治階級）的王子。菩薩也像這樣，最初發菩提心（覺悟之心），雖然德行還很薄弱，但以方便法教化眾生，雖然還沒有超出三界（欲界、色界、無色界），所作所為卻符合佛心，因此得名真正的佛子。』佛陀告訴迦葉（佛陀的十大弟子之一）說：『譬如轉輪王生了一千個兒子，個個都大力勇猛、辯才出衆、相貌端正，必須具備轉輪王的相貌。這些童子中，如果沒有一個具備轉輪王相的，那麼轉輪王就不會把他們當作自己的親生兒子。迦葉！就像這樣，如來的法會中有成百上千俱胝（數量單位，表示極大的數目）的聲聞（聽聞佛法而修行的人）圍繞，如果沒有一個菩薩相的，如來也不會把他們當作自己的兒子。我現在在這裡說一首偈頌：』『譬如轉輪王，所生的一千個太子，如果沒有一個童子，具備轉輪王的相貌，這些人就沒有繼承王位的資格，國王也不會把他們當作自己的兒子。佛子也是這樣，雖然有成千上萬俱胝的聲聞眾圍繞，卻沒有一個具有菩薩相的，善逝（佛陀的稱號）看待這些人，不會把他們當作佛子。』佛陀告訴迦葉說：『譬如轉輪聖王，他的皇后懷孕七天必定會生下童子，而且具備轉輪王的相貌。這個孩子在胎藏中，最初只是迦羅羅（胎兒最初的形態）的狀態，還沒有根形，雖然還沒有成形，但已經有天人發心愛重他。並不是因為愛這個孩子勇猛大力，而是因為看重他能延續轉輪王的王種。迦葉！也是這樣，初發心的菩薩，雖然根基還不成熟，尚未脫離輪迴，但樂於修行佛法，過去的佛看到他們，就會生起愛重之心；對於那些已經證得八解脫的阿羅漢（斷絕煩惱，達到涅槃境界的人），反而不會如此愛重。為什麼呢？因為這些初發心的菩薩能夠延續佛種。我現在在這裡說一首偈頌：』『譬如轉輪王，皇后懷有身孕，'

【English Translation】 English version: Even if not yet free from the cycle of rebirth, one can still be called a son of the Tathagata (Buddha). I now speak this verse here: 'Like a maidservant of a Chakravartin (universal monarch), who is favored by the king, and later gives birth to a son, he is also a Kshatriya (warrior class) prince. Bodhisattvas (enlightenment beings) are also like this; initially, they generate the Bodhicitta (mind of enlightenment), although their virtues are still weak, they use skillful means to transform sentient beings, Although they have not yet transcended the Three Realms (desire realm, form realm, formless realm), their actions align with the Buddha's mind, and thus they are called true sons of the Buddha.' The Buddha said to Kasyapa (one of the Buddha's ten great disciples): 'For example, a Chakravartin king has a thousand sons, all of whom are powerful, courageous, eloquent, and handsome, and must possess the marks of a Chakravartin. Among these children, if none possesses the marks of a Chakravartin, then the Chakravartin king will not consider them his own sons. Kasyapa! Just like that, in the Tathagata's assembly, there are hundreds of thousands of kotis (a unit of large number) of Sravakas (listeners of the Dharma) surrounding him, if there is not one with the marks of a Bodhisattva, the Tathagata will not consider them his sons. I now speak this verse here:' 'Like a Chakravartin king, who has a thousand princes, if not one of the children possesses the marks of a Chakravartin, these have no right to the throne, and the king will not consider them his own sons. The Buddha's sons are also like this, although there are thousands of kotis of Sravakas surrounding him, if there is not one with the marks of a Bodhisattva, the Sugata (Buddha's epithet) views these people and does not consider them sons of the Buddha.' The Buddha said to Kasyapa: 'For example, a Chakravartin Holy King, his queen, after being pregnant for seven nights, will surely give birth to a child, who possesses the marks of a Chakravartin. This child, in the womb, is initially in the state of Kalala (the first stage of embryonic development), without root or form, although not yet formed, there are already Devas (gods) who generate the mind of love and respect for him. It is not because they love this child for his courage and strength, but because they value his ability to continue the lineage of the Chakravartin king. Kasyapa! It is also like this, a Bodhisattva who has just generated the Bodhicitta, although his roots are not yet mature, and he has not yet escaped the cycle of rebirth, but is happy to practice the Buddha's Dharma, the Buddhas of the past, seeing them, will generate love and respect; towards those Arhats (enlightened beings who have attained Nirvana) who have already attained the eight liberations, they will not have such love and respect. Why is that? Because these Bodhisattvas who have just generated the Bodhicitta can continue the lineage of the Buddha. I now speak this verse here:' 'Like a Chakravartin king, whose queen is pregnant,'

七日未成形，　　天人生愛護，　非重勇猛力，　　而重輪王種。　菩薩亦如是，　　初發菩提心，　欲度輪迴故，　　過去諸如來，　于彼而恭敬，　　此人紹佛事；　于諸聲聞眾，　　正觀八解者，　不生於敬愛，　　無彼成佛分。」

佛告迦葉：「譬如假摩尼琉璃珠聚如妙高山，不及一真摩尼琉璃寶。迦葉！如是假使一切聲聞辟支佛，不能及一初發菩提心菩薩。我今於此而說頌曰：

「譬如假琉璃，　　及彼摩尼珠，　積聚如須彌，　　不及真摩尼，　琉璃之一寶。　　菩薩亦如是，　假使于聲聞，　　及彼緣覺眾，　其數如微塵，　　不及初發心，　求彼菩提者，　　菩薩之一人。」

佛告迦葉：「譬如迦陵頻伽鳥，住彼卵中之時，早能與彼一切飛禽而皆不同。迦葉！于意云何？當發一切美妙音聲故。迦葉？如是彼初發心菩薩，雖住業煩惱無明藏中，早與一切聲聞辟支佛而不可同。迦葉！于意云何？彼有迴向善根說法方便故。我今於此而說頌曰：

「譬如頻伽鳥，　　住彼卵子中，　雖未見身形，　　而與諸禽異，　當發美妙音，　　令人常愛樂。　佛子亦如是，　　初發菩提心，　未出煩惱藏，　　一切辟支佛，　及彼聲聞眾，　　亦復不能比。

【現代漢語翻譯】現代漢語譯本胎兒在七日內尚未成形時，天人便會對其愛護，這並非因為他有強大的勇猛之力，而是因為他具有轉輪王的血脈。菩薩也是如此，當他初次發起菩提心（覺悟之心）時，爲了度脫輪迴，過去的諸佛都會對他恭敬，因為這個人將繼承佛的事業；而對於那些聲聞眾（聽聞佛法而修行的人），即使他們能正確觀察八種解脫，也不會對他們產生敬愛，因為他們沒有成佛的因緣。佛陀告訴迦葉：『譬如用假的摩尼琉璃珠堆積成如妙高山（須彌山）那樣高，也比不上一顆真正的摩尼琉璃寶珠。迦葉！同樣，即使所有聲聞和辟支佛（獨覺）加起來，也比不上一個初發菩提心的菩薩。』我為此說偈頌：『譬如假的琉璃，以及那些摩尼珠，即使堆積如須彌山，也比不上一顆真正的摩尼琉璃寶珠。菩薩也是如此，即使聲聞和緣覺眾的數量如微塵般眾多，也比不上一個初發心，尋求菩提的菩薩。』佛陀告訴迦葉：『譬如迦陵頻伽鳥（一種美妙的鳥），當它還在卵中時，就與所有其他飛禽不同。迦葉！你認為如何？因為它將發出一切美妙的聲音。迦葉！同樣，初發菩提心的菩薩，即使還處於業煩惱和無明的束縛中，也與所有聲聞和辟支佛不同。迦葉！你認為如何？因為他有迴向善根和說法方便的能力。』我為此說偈頌：『譬如頻伽鳥，還在卵中時，雖然還未顯現身形，卻與所有其他鳥類不同，因為它將發出美妙的聲音，令人喜愛。佛子也是如此，當他初發菩提心時，即使還未脫離煩惱的束縛，也比不上所有的辟支佛和聲聞眾。』

【English Translation】 English version When a fetus is not yet formed within seven days, the devas (heavenly beings) protect it, not because of its great strength and courage, but because it carries the lineage of a Chakravartin (wheel-turning king). Bodhisattvas are also like this. When they first generate Bodhicitta (the mind of enlightenment), in order to liberate from Samsara (the cycle of rebirth), all the Buddhas of the past will respect them, because this person will carry on the work of the Buddha; but towards the Sravakas (hearers of the Dharma), even if they correctly observe the eight liberations, no respect or love will arise, because they do not have the potential to become a Buddha. The Buddha told Kasyapa: 『For example, if you were to pile up fake Mani (wish-fulfilling) lapis lazuli jewels to the height of Mount Meru, it would not compare to one true Mani lapis lazuli jewel. Kasyapa! Likewise, even if all the Sravakas and Pratyekabuddhas (solitary realizers) were combined, they would not compare to one Bodhisattva who has just generated Bodhicitta.』 I now speak this verse: 『Like fake lapis lazuli, and those Mani jewels, even if piled up like Mount Sumeru, they do not compare to one true Mani lapis lazuli jewel. Bodhisattvas are also like this, even if the number of Sravakas and Pratyekabuddhas is as numerous as dust particles, they do not compare to one Bodhisattva who has just generated the mind seeking Bodhi.』 The Buddha told Kasyapa: 『For example, the Kalavinka bird (a bird with a beautiful voice), when it is still in its egg, is already different from all other birds. Kasyapa! What do you think? Because it will emit all kinds of beautiful sounds. Kasyapa! Likewise, a Bodhisattva who has just generated Bodhicitta, even though still dwelling in the storehouse of karma, afflictions, and ignorance, is different from all Sravakas and Pratyekabuddhas. Kasyapa! What do you think? Because he has the ability to dedicate his roots of virtue and the skillful means to teach the Dharma.』 I now speak this verse: 『Like the Kalavinka bird, when it is still in its egg, although its form has not yet appeared, it is different from all other birds, because it will emit beautiful sounds that are pleasing to hear. A Buddha's child is also like this, when he first generates Bodhicitta, even though he has not yet left the storehouse of afflictions, he cannot be compared to all the Pratyekabuddhas and Sravakas.』

迴向大安樂，　　方便利有情，　無垢慈悲意，　　能宣微妙音。」

佛告迦葉：「譬如輪王皇后所生王子，具足輪王福相，一切國王及諸人民悉皆歸伏。迦葉！如是初發心菩薩，天上人間一切有情悉皆歸伏。我今於此而說頌曰：

「譬如轉輪王，　　皇后所生子，　雖為童子身，　　具足王福相，　國王及臣民，　　一切皆歸向。　菩薩亦如是，　　初發菩提心，　佛子相具足，　　一切諸世間，　天人眾生類，　　清凈心歸向。」

佛告迦葉：「譬如大雪山王出生上好藥草，能治一切諸病。修合服食，無復心疑決定得差。迦葉！如是若彼菩薩所有智藥，能療一切眾生煩惱諸病。菩薩以平等心普施一切有情，服者無復疑惑病即除愈。我今於此而說頌曰：

「譬如大雪山，　　出生上妙藥，　療治一切病，　　若有服之者，　獲差勿復疑。　　佛子亦如是，　出生妙智藥，　　能療一切人，　煩惱生老病，　　平等而賜之，　所有服食者，　　無疑決定差。」

佛告迦葉：「譬如有人歸依初月，如是圓月而不歸依。迦葉！如是我子有其信力，歸命菩薩不歸命如來。所以者何？為彼如來從菩薩生。若聲聞辟支佛從如來生，非如菩薩故。我今於此而說頌曰：

「譬如此

【現代漢語翻譯】現代漢語譯本『迴向大安樂，方便利益有情，無垢慈悲的意念，能夠宣說微妙的佛法。』

佛陀告訴迦葉：『譬如轉輪王的王后所生的王子，具備轉輪王的福德相貌，一切國王和人民都歸順於他。迦葉！像這樣，初發菩提心的菩薩，天上人間一切有情眾生都會歸順於他。我現在在這裡說偈頌：』

『譬如轉輪王，王后所生的兒子，雖然還是童子的身份，卻具備轉輪王的福德相貌，國王和臣民，一切都歸向他。菩薩也是這樣，初發菩提心時，就具備佛子的相貌，一切世間，天人和眾生，都以清凈心歸向他。』

佛陀告訴迦葉：『譬如大雪山王出生上好的藥草，能夠治療一切疾病。如果有人修制服用，就不會再有疑慮，一定能夠痊癒。迦葉！像這樣，如果菩薩擁有智慧的藥，能夠治療一切眾生的煩惱疾病。菩薩以平等心普遍施予一切有情眾生，服用的人不再有疑惑，疾病立刻痊癒。我現在在這裡說偈頌：』

『譬如大雪山，出生上好的妙藥，能夠治療一切疾病，如果有服用的人，就能痊癒不再有疑慮。佛子也是這樣，出生微妙的智慧藥，能夠治療一切人，煩惱、生、老、病，平等地賜予他們，所有服用的人，都不會有疑惑，一定能夠痊癒。』

佛陀告訴迦葉：『譬如有人歸依初月，卻不歸依圓月。迦葉！我的弟子也是這樣，有信力的人，歸命菩薩而不歸命如來。這是為什麼呢？因為如來是從菩薩產生的。如果聲聞和辟支佛是從如來產生的，就不是像菩薩那樣。我現在在這裡說偈頌：』

『譬如初月，人們都歸向它，圓月卻不歸向。我的弟子也是這樣，歸向菩薩，不歸向如來。如來從菩薩生，聲聞辟支佛，從如來而生，所以不歸向。』

【English Translation】 English version 'May this merit be dedicated to great peace and joy, to benefit all sentient beings with skillful means, with a pure and compassionate intention, able to proclaim the subtle and wonderful Dharma.'

The Buddha said to Kashyapa, 'For example, a prince born to the queen of a Chakravartin King (Universal Monarch), possesses the auspicious marks of a Chakravartin King, and all kings and people submit to him. Kashyapa! Likewise, a Bodhisattva who has just generated the aspiration for enlightenment, all sentient beings in heaven and on earth submit to him. I now speak this verse here:'

'Like a Chakravartin King, the son born to the queen, although still a child, possesses the auspicious marks of a king, all kings and subjects, all turn towards him. A Bodhisattva is also like this, when first generating the Bodhi mind, he possesses the marks of a Buddha's child, all the worlds, gods, humans, and sentient beings, turn towards him with pure hearts.'

The Buddha said to Kashyapa, 'For example, the king of the great snow mountains produces excellent medicinal herbs, which can cure all diseases. If one prepares and takes them, there will be no more doubt, and one will surely be healed. Kashyapa! Likewise, if a Bodhisattva possesses the medicine of wisdom, it can cure all sentient beings' afflictions and diseases. The Bodhisattva bestows it equally to all sentient beings, and those who take it will have no more doubts, and their diseases will be immediately cured. I now speak this verse here:'

'Like the great snow mountain, producing excellent and wonderful medicine, which can cure all diseases, if anyone takes it, they will be healed without doubt. A Buddha's child is also like this, producing the wonderful medicine of wisdom, which can cure all people, of afflictions, birth, old age, and sickness, bestowing it equally, and all who take it, will have no doubt and will surely be healed.'

The Buddha said to Kashyapa, 'For example, someone takes refuge in the new moon, but does not take refuge in the full moon. Kashyapa! Likewise, my disciples who have faith, take refuge in the Bodhisattva but do not take refuge in the Tathagata (Buddha). Why is this? Because the Tathagata is born from the Bodhisattva. If the Shravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) are born from the Tathagata, they are not like the Bodhisattva. I now speak this verse here:'

'Like the new moon, people turn towards it, but not the full moon. My disciples are also like this, turning towards the Bodhisattva, but not towards the Tathagata. The Tathagata is born from the Bodhisattva, the Shravakas and Pratyekabuddhas, are born from the Tathagata, therefore they do not turn towards him.'

有情，　　歸命于初月，　如是圓滿月，　　而彼不歸依。　我子亦如是，　　歸依于菩薩，　不歸向世尊，　　為具大智力。　出生如來身，　　非彼聲聞類，　智慧微劣故，　　依彼如來生。」

佛告迦葉：「譬如文字之母，具能包含一切義論等事。迦葉！如是初發心菩薩，具能綰攝一切諸佛化行無上智因。我今於此而說頌曰：

「譬如文字母，　　人間與天上，　義論及辯才，　　皆因此建立。　菩薩亦如是，　　初發菩提心，　具足佛地智，　　及諸方便行。」

佛告迦葉：「譬如世人未有舍離明月歸命星像。迦葉！如是無有受我戒者，舍離菩薩歸命聲聞。我今於此而說頌曰：

「譬如世間人，　　于月而舍離，　而欲歸依星，　　此事未曾有。　如是我弟子，　　其義亦復然，　若受我戒者，　　不歸於菩薩，　而欲向聲聞，　　其事甚希有。」

佛告迦葉：「譬如假琉璃珠，于彼天人世間終無利用；若真琉璃珠摩尼寶，于其世間有大利用。迦葉！如是。若彼聲聞具足戒學，具一切頭陀行三摩地門，終不能得坐菩提道場成阿耨多羅三藐三菩提。我今於此而說頌曰：

「譬如假琉璃，　　見彼體清凈，　于天人世間，　　為事無利用；　若彼真琉璃，

【現代漢語翻譯】現代漢語譯本有情眾生，歸順於初升的月亮，就像那圓滿的月亮，但他們卻不歸依它。我的弟子也像這樣，歸依于菩薩（指發菩提心，行菩薩道的人），卻不歸向世尊（指佛陀），因為菩薩具有大智慧和大力量。他們出生于如來（指佛陀）的法身，而不是聲聞（指聽聞佛法而修行的人）的行列，因為聲聞的智慧微弱，所以他們依止如來而生。佛陀告訴迦葉（佛陀的弟子）說：『譬如文字的根本，能夠包含一切義理和論述等事物。迦葉！就像這樣，初發菩提心的菩薩，能夠統攝一切諸佛的教化和無上智慧的因。』我現在在這裡說偈頌：『譬如文字的根本，在人間和天上，義理、論述和辯才，都因此而建立。菩薩也像這樣，初發菩提心，就具足佛的智慧，以及各種方便的修行。』佛陀告訴迦葉說：『譬如世人不會捨棄明月而歸命于星辰。迦葉！就像這樣，沒有受我戒律的人，會捨棄菩薩而歸命于聲聞。』我現在在這裡說偈頌：『譬如世間的人，捨棄月亮，而想要歸依星辰，這是不可能發生的事情。我的弟子也是這樣，如果受了我的戒律，卻不歸依菩薩，而想要歸向聲聞，這是非常稀有的事情。』佛陀告訴迦葉說：『譬如假的琉璃珠，對於天人世間沒有任何用處；而真正的琉璃珠摩尼寶，對於世間有很大的用處。迦葉！就像這樣，如果聲聞具足戒律和學問，具足一切頭陀行（指苦行）和三摩地門（指禪定），最終也不能在菩提道場成就阿耨多羅三藐三菩提（指無上正等正覺）。』我現在在這裡說偈頌：『譬如假的琉璃，看起來清凈，但在天人世間，沒有任何用處；如果是真正的琉璃，

【English Translation】 English version Sentient beings, take refuge in the new moon, just like that full moon, yet they do not take refuge in it. My disciples are also like this, taking refuge in Bodhisattvas (those who have generated Bodhicitta and practice the Bodhisattva path), but not turning to the World Honored One (the Buddha), because Bodhisattvas possess great wisdom and power. They are born from the Dharma body of the Tathagata (the Buddha), not from the ranks of Sravakas (those who hear and practice the Dharma), because the wisdom of Sravakas is weak, so they are born relying on the Tathagata. The Buddha said to Kasyapa (a disciple of the Buddha): 'For example, the root of letters can contain all meanings and discourses. Kasyapa! Just like this, a Bodhisattva who has initially generated Bodhicitta can encompass all the teachings of all Buddhas and the causes of unsurpassed wisdom.' I now speak this verse here: 'Just like the root of letters, in the human and heavenly realms, meanings, discourses, and eloquence are all established because of it. Bodhisattvas are also like this, having initially generated Bodhicitta, they possess the wisdom of the Buddha, as well as various skillful means of practice.' The Buddha said to Kasyapa: 'For example, people would not abandon the bright moon to take refuge in the stars. Kasyapa! Just like this, no one who has received my precepts would abandon Bodhisattvas to take refuge in Sravakas.' I now speak this verse here: 'For example, people in the world would abandon the moon and want to take refuge in the stars, this is something that would never happen. My disciples are also like this, if they have received my precepts, but do not take refuge in Bodhisattvas, and want to turn to Sravakas, this is a very rare thing.' The Buddha said to Kasyapa: 'For example, a fake crystal bead is of no use in the realms of gods and humans; while a real crystal bead, a Mani jewel, is of great use in the world. Kasyapa! Just like this, if a Sravaka is complete in precepts and learning, complete in all the Dhuta practices (ascetic practices) and Samadhi doors (meditative states), they will ultimately not be able to attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) at the Bodhi tree. I now speak this verse here: 'For example, a fake crystal, though it appears pure, is of no use in the realms of gods and humans; If it is a real crystal,

及彼摩尼寶，　體性有其殊，　　為事具大用。　如是彼聲聞，　　雖具頭陀行，　持戒及多聞，　　一切三摩地，　不能降四魔，　　而坐菩提座，　得成於善逝，　　非如菩薩故。」

佛告迦葉：「譬如真琉璃摩尼寶，作事用時價直百千迦哩沙波拏。迦葉！如是若彼菩薩所植眾德，作事用時多彼聲聞辟支佛百千迦哩沙波拏之數。我今於此而說頌曰：

「譬如真琉璃，　　及彼摩尼寶，　作彼事用時，　　價直百千數，　迦哩沙波拏。　　佛子亦如是，　植眾德本行，　　事用利眾生，　多彼聲聞人，　　及彼辟支佛，　迦哩沙波拏，　　其數亦如是。」

爾時世尊複次說言：「尊者大迦葉！所有國土孛星現時頭黑偃寐，令彼國土災難競起得於苦惱。迦葉！若彼國土如有菩薩，是諸災難速得消除無復苦惱。是故迦葉！菩薩之行，廣集一切善根，為利眾生故。又彼菩薩所有智藥流通四方，醫彼一切眾生煩惱等病，真實不虛。」

迦葉白言：「以何等藥醫何等病？」「迦葉！眾生所有貪瞋癡病皆自緣生。以無緣慈觀彼一切惑業，相有理無，本自無生今亦無相。欲界色界及無色界寂滅亦然。又滅一切顛倒。何等顛倒？即四顛倒：一者為彼有情于彼無常而計常故，令想一切皆

【現代漢語翻譯】現代漢語譯本就像那摩尼寶（一種珍貴的寶珠），其本體性質各有不同，但都能發揮巨大的作用。就像那些聲聞（聽聞佛法而修行的人），雖然他們也修持頭陀行（苦行），持守戒律，博聞強記，並且修習各種三摩地（禪定），卻不能降伏四魔（煩惱魔、五蘊魔、死魔、天魔），從而坐在菩提座（覺悟的座位）上，成就善逝（佛的稱號），不像菩薩那樣。

佛陀告訴迦葉（佛陀的弟子）說：『譬如真正的琉璃摩尼寶，在需要使用時，價值可達百千迦哩沙波拏（古印度貨幣單位）。迦葉！同樣，菩薩所積累的眾多功德，在需要使用時，其價值遠超聲聞和辟支佛（獨覺）百千迦哩沙波拏之數。我現在用偈頌來說明：』

『譬如真正的琉璃，以及那摩尼寶，當它們被使用時，價值可達百千之數，迦哩沙波拏。佛子（菩薩）也是如此，積累眾多功德和修行，在需要利益眾生時，其價值遠超聲聞之人，以及辟支佛，迦哩沙波拏，其數量也是如此。』

這時，世尊又說：『尊者大迦葉！當國土出現孛星（不祥之星）時，其光芒昏暗，導致國土災難頻發，人民遭受痛苦。迦葉！如果那個國土有菩薩存在，這些災難就會迅速消除，不再有痛苦。所以，迦葉！菩薩的修行，廣泛積累一切善根，是爲了利益眾生。而且，菩薩的智慧之藥流通四方，醫治一切眾生的煩惱等疾病，真實不虛。』

迦葉問道：『用什麼藥醫治什麼病呢？』佛陀回答說：『迦葉！眾生所有的貪、嗔、癡等疾病都是由自身因緣而生。用無緣慈（無條件的慈悲）來觀察一切迷惑和業力，它們在現象上存在，但在理上是虛無的，本來就沒有產生，現在也沒有實體。欲界（慾望的世界）和無慾界（沒有慾望的世界）的寂滅也是如此。並且，要滅除一切顛倒。什麼是顛倒呢？就是四種顛倒：第一種是眾生認為無常的事物是常住的，因此認為一切都是永恒的。』

【English Translation】 English version And like those Mani jewels (precious gems), Their intrinsic natures are different, yet they all have great uses. Like those Sravakas (hearers of the Dharma), Although they practice Dhuta (ascetic practices), Observe precepts, and are learned, And cultivate all Samadhis (meditative states), They cannot subdue the four Maras (demons of affliction, aggregates, death, and celestial beings), And thus sit on the Bodhi seat (seat of enlightenment), To become a Sugata (Buddha), Unlike the Bodhisattvas.

The Buddha said to Kasyapa (a disciple of the Buddha): 'For example, a true lapis lazuli Mani jewel, when used, is worth a hundred thousand Karshapanas (ancient Indian currency units). Kasyapa! Similarly, the merits accumulated by a Bodhisattva, when used, are worth more than a hundred thousand Karshapanas of Sravakas and Pratyekabuddhas (solitary realizers). I will now explain this with a verse:'

'Like true lapis lazuli, and those Mani jewels, When they are used, their value is in the hundreds of thousands, Karshapanas. The Buddha's children (Bodhisattvas) are also like this, Accumulating many merits and practices, when they benefit sentient beings, Their value far exceeds that of Sravakas, and Pratyekabuddhas, Karshapanas, their number is also like this.'

At that time, the World Honored One further said: 'Venerable Mahakasyapa! When a comet appears in a country, its light is dim, causing disasters to arise in the country, and people suffer. Kasyapa! If there is a Bodhisattva in that country, these disasters will quickly disappear, and there will be no more suffering. Therefore, Kasyapa! The practice of a Bodhisattva is to widely accumulate all good roots for the benefit of sentient beings. Moreover, the medicine of the Bodhisattva's wisdom circulates in all directions, healing all sentient beings' afflictions and diseases, truly and without falsehood.'

Kasyapa asked: 'What medicine heals what disease?' The Buddha replied: 'Kasyapa! All the diseases of greed, hatred, and delusion that sentient beings have arise from their own conditions. Use unconditioned compassion to observe all delusions and karmic actions. They exist in phenomena, but are empty in principle. They have never arisen, and now have no substance. The extinction of the desire realm (realm of desire) and the non-desire realm (realm without desire) is also like this. And, extinguish all inversions. What are the inversions? They are the four inversions: the first is that sentient beings consider impermanent things to be permanent, thus thinking that everything is eternal.'

是無常；二者于其苦處而計為樂，令想一切皆是其苦；三者無我計我，令想一切法皆無我故；四者不凈計凈，令想一切皆非凈故。唯此涅槃具彼四德。又復施設四念處，令彼有情觀身無其所有，能破我見；觀受無受所得，破彼我見；觀心無心可得，亦除我見執故；觀法無法可得，破彼法我執故。以四正斷于修斷事，修善勤修、斷惡勤斷。以四神足成就通力，以五根五力治彼不信懈怠失念散亂癡等，以七覺支治一切愚癡，以八聖道治彼一切無知八邪等過。迦葉！此說名為真實醫法。迦葉！觀此菩薩，于閻浮提內醫病人中最為第一。迦葉！所有三千大千世界眾生為護自命，見彼菩薩如見醫王。」

迦葉白言：「如是住邪見者以何藥療？唯愿解說令彼了知。」「迦葉！彼菩薩救療眾生，非用世間之藥，以出世間一切善根無漏智藥，傳流四方醫彼一切眾生妄想之病，真實不虛。」迦葉白言：「云何名為出世間智？」「迦葉！彼智從因緣種生、離諸分別，無我、無人、無眾生、無壽命，如是智法于空無著。迦葉！汝等正求，心莫驚怖，發精進心。彼如是求、如是住心。云何住心？云何不住心？有過去未來現在，於何而住？迦葉！過去已滅、未來未至、現在無住。迦葉！又此心法非在內、非在外、亦非中間。迦葉！又此心法

【現代漢語翻譯】現代漢語譯本：一是將無常視為常，應當讓他們認識到一切都是無常的；二是將痛苦視為快樂，應當讓他們認識到一切都是痛苦的；三是將無我視為有我，應當讓他們認識到一切法都是無我的；四是將不凈視為清凈，應當讓他們認識到一切都不是清凈的。只有涅槃才具備這四種功德。此外，還設立四念處，讓眾生觀察身體沒有實在的擁有，從而破除我見；觀察感受沒有實在的所得，從而破除我見；觀察心沒有實在的心可得，也消除我見的執著；觀察法沒有實在的法可得，從而破除對法的我執。通過四正斷來修行斷除，修習善法要勤奮修習，斷除惡法要勤奮斷除。通過四神足成就神通力量，通過五根五力來治理不信、懈怠、失念、散亂、愚癡等，通過七覺支來治理一切愚癡，通過八聖道來治理一切無知和八邪等過失。迦葉！這被稱為真實的醫法。迦葉！觀察這位菩薩，在閻浮提（Jambudvipa，指我們所居住的這個世界）內醫治病人中最為第一。迦葉！所有三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位）的眾生爲了保護自己的生命，見到這位菩薩就像見到醫王一樣。」迦葉問：『像這樣執著于邪見的人，用什麼藥來治療呢？希望您能解說，讓他們明白。』『迦葉！這位菩薩救治眾生，不是用世間的藥物，而是用出世間的一切善根無漏智藥，傳遍四方，醫治一切眾生的妄想之病，真實不虛。』迦葉問：『什麼叫做出世間智呢？』『迦葉！這種智慧從因緣（Hetupratyaya，事物產生的條件）的種子中產生，遠離各種分別，沒有我、沒有人、沒有眾生、沒有壽命，這樣的智慧之法對於空性（Sunyata，佛教中的空無自性）沒有執著。迦葉！你們應當正確地尋求，心中不要驚慌恐懼，要發起精進之心。他們這樣尋求，這樣安住於心。如何安住於心？如何不安住於心？有過去、未來、現在，安住在哪裡呢？迦葉！過去已經滅去，未來還沒有到來，現在沒有安住。迦葉！而且這個心法不在內，不在外，也不在中間。迦葉！而且這個心法

【English Translation】 English version: Firstly, they perceive impermanence as permanence; one should make them realize that everything is impermanent. Secondly, they perceive suffering as pleasure; one should make them realize that everything is suffering. Thirdly, they perceive no-self as self; one should make them realize that all dharmas are without self. Fourthly, they perceive impurity as purity; one should make them realize that everything is not pure. Only Nirvana possesses these four virtues. Furthermore, the four foundations of mindfulness are established to enable sentient beings to observe that the body has no real ownership, thereby breaking the view of self; to observe that feelings have no real attainment, thereby breaking the view of self; to observe that the mind has no real mind to be attained, thereby eliminating the attachment to the view of self; to observe that dharmas have no real dharma to be attained, thereby breaking the attachment to the dharma-self. Through the four right exertions, one cultivates the practice of cessation, diligently cultivating good dharmas and diligently ceasing evil dharmas. Through the four bases of psychic power, one achieves supernatural abilities. Through the five roots and five powers, one cures disbelief, laziness, forgetfulness, distraction, and ignorance. Through the seven factors of enlightenment, one cures all ignorance. Through the eightfold noble path, one cures all ignorance and the eight wrongdoings. Kashyapa! This is called the true medical practice. Kashyapa! Observing this Bodhisattva, he is the foremost among those who heal the sick within Jambudvipa. Kashyapa! All sentient beings in the three thousand great thousand worlds, in order to protect their own lives, see this Bodhisattva as if they were seeing a king of medicine. Kashyapa asked: 'What medicine is used to treat those who hold such wrong views? I wish you would explain so that they may understand.' 'Kashyapa! This Bodhisattva heals sentient beings not with worldly medicine, but with the medicine of all wholesome roots and non-outflow wisdom of the transcendent world, spreading it in all directions to heal the deluded sickness of all sentient beings, truly and without falsehood.' Kashyapa asked: 'What is called transcendent wisdom?' 'Kashyapa! This wisdom arises from the seeds of conditions (Hetupratyaya), is free from all discriminations, has no self, no person, no sentient being, no life span. Such wisdom-dharma has no attachment to emptiness (Sunyata). Kashyapa! You should seek correctly, do not be alarmed or fearful in your hearts, and arouse the mind of diligence. They seek in this way, and abide in the mind in this way. How does one abide in the mind? How does one not abide in the mind? There are past, future, and present; where does one abide? Kashyapa! The past has ceased, the future has not yet arrived, and the present has no abiding. Kashyapa! Moreover, this mind-dharma is not within, not without, nor in between. Kashyapa! Moreover, this mind-dharma

離眾色相，無住無著而不可見。迦葉！過去一切佛不見、未來一切佛不見、現在一切佛不見。」

迦葉白言：「若過去未來現在一切佛不見者，云何彼心有種種行相？」「迦葉！彼心無實從妄想生。譬如幻化，種種得生為虛妄見。」

迦葉白言：「虛妄不實，其喻云何？」

佛言：「迦葉！心如浮泡生滅不住，心如風行而不可收，心如燈光因緣和合，心如虛空得虛妄煩惱，心如掣電剎那不住，心如猿猴攀緣境界，心如畫師作種種像，心念念不住生一切煩惱。心行體一，無二心用故。心如其王，自在緣一切法故。心如惡友，發生一切苦故。心如大海，漂溺一切善根故。心如釣魚之人，于苦生樂想故。心如夢幻，妄計我故。心如青蠅，于其不凈生凈想故。心如鬼魅，作種種不善事故。心如藥叉，貪著境界飲人精氣故。心如冤家，恒求過失故。心不靜住，或高或下進退不定故。心如狂賊，壞一切功德善財故。心如蛾眼，恒貪燈焰色故。心著于聲，如貪戰鼓聲故。心如豬犬，于其不凈貪香美故。心如賤婢，貪食殘味故。心能貪觸，如蠅著膻器故。迦葉！心不可求，求不能得，過去非有、未來亦無、現在不得。若過去未來現在不可得者，三世斷故。若三世斷故，彼即無有。若彼無有，彼即不生。若彼不生，是

【現代漢語翻譯】現代漢語譯本：『遠離一切色相，不住于任何事物，不執著任何事物，因此不可見。迦葉！過去的一切佛不可見，未來的一切佛不可見，現在的一切佛也不可見。』迦葉說：『如果過去、未來、現在的一切佛都不可見，那麼他們的心怎麼會有種種的行相呢？』佛說：『迦葉！他們的心並非真實存在，而是從虛妄的念頭中產生。就像幻化一樣，種種現象的產生都是虛妄的見解。』迦葉說：『虛妄不實，用什麼來比喻呢？』佛說：『迦葉！心就像水面的浮泡，生滅不定；心就像風的流動，無法捕捉；心就像燈光，由因緣和合而成；心就像虛空，產生虛妄的煩惱；心就像閃電，剎那不停留；心就像猿猴，攀緣各種境界；心就像畫師，描繪各種形象；心念不停地產生，生出一切煩惱。心的本體是統一的，沒有兩種不同的作用。心就像國王，可以自由地支配一切法；心就像惡友，會引發一切痛苦；心就像大海，會淹沒一切善根；心就像釣魚的人，在痛苦中產生快樂的想法；心就像夢幻，虛妄地執著于『我』；心就像蒼蠅，在不凈的事物中產生清凈的想法；心就像鬼魅，製造各種不善的行為；心就像藥叉（一種鬼神），貪戀境界，吸取人的精氣；心就像冤家，總是尋找過失；心不安靜，時高時低，進退不定；心就像狂賊，破壞一切功德和善財；心就像飛蛾的眼睛，總是貪戀燈火的顏色；心執著于聲音，就像貪戀戰鼓的聲音；心就像豬狗，在不凈的事物中貪戀香美的味道；心就像卑賤的婢女，貪吃殘羹剩飯；心貪戀觸覺，就像蒼蠅粘在腥膻的器皿上。迦葉！心不可尋求，尋求也得不到，過去沒有，未來也沒有，現在也得不到。如果過去、未來、現在都不可得，那麼三世就斷絕了。如果三世斷絕，那麼心就不存在。如果心不存在，那麼心就不會產生。如果心不產生，那就是……』

【English Translation】 English version: 'Being apart from all forms, without dwelling or attachment, and therefore invisible. Kashyapa! All Buddhas of the past are not seen, all Buddhas of the future are not seen, and all Buddhas of the present are not seen.' Kashyapa said: 'If all Buddhas of the past, future, and present are not seen, how can their minds have various characteristics?' The Buddha said: 'Kashyapa! Their minds are not real; they arise from false thoughts. Like illusions, various phenomena arise as false perceptions.' Kashyapa said: 'If they are false and unreal, what is the analogy?' The Buddha said: 'Kashyapa! The mind is like a floating bubble, arising and ceasing without stability; the mind is like the movement of the wind, impossible to grasp; the mind is like the light of a lamp, arising from the combination of causes and conditions; the mind is like empty space, giving rise to false afflictions; the mind is like lightning, not staying for an instant; the mind is like a monkey, clinging to various realms; the mind is like a painter, creating various images; thoughts arise continuously, giving rise to all afflictions. The essence of the mind is one, without two different functions. The mind is like a king, freely controlling all dharmas; the mind is like an evil friend, causing all suffering; the mind is like a vast ocean, drowning all good roots; the mind is like a fisherman, creating the idea of pleasure in suffering; the mind is like a dream, falsely clinging to the 'self'; the mind is like a bluebottle fly, creating the idea of purity in impure things; the mind is like a ghost, creating various unwholesome actions; the mind is like a yaksha (a type of demon), craving realms and drinking people's essence; the mind is like an enemy, constantly seeking faults; the mind is not still, sometimes high, sometimes low, advancing and retreating without stability; the mind is like a mad thief, destroying all merits and good wealth; the mind is like the eye of a moth, always craving the color of the lamp flame; the mind is attached to sound, like craving the sound of war drums; the mind is like pigs and dogs, craving fragrant and delicious tastes in impure things; the mind is like a lowly maidservant, craving leftover food; the mind craves touch, like a fly sticking to a greasy container. Kashyapa! The mind cannot be sought, and if sought, it cannot be found; it does not exist in the past, nor in the future, nor can it be found in the present. If the past, future, and present are all unattainable, then the three times are cut off. If the three times are cut off, then the mind does not exist. If the mind does not exist, then the mind does not arise. If the mind does not arise, then it is...'

即無性。若彼無性，無生無滅。若無生滅，亦無往來。若無往來，而無主宰。若無主宰，無假無實，是即聖性。迦葉！若彼聖性，無得戒非無戒，無凈行無穢行，無因行無果行，亦無心意之法。若無心意之法，彼無業亦無業報。若無業報，亦無苦樂。若無苦樂，彼聖者性。若彼聖性，無其上下中間，身口意等不可住著。何以故？性遍虛空。平等無分別故。」無分別故下此處元少一葉梵文。

佛說大迦葉問大寶積正法經卷第三大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

佛說大迦葉問大寶積正法經卷第四

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

佛告迦葉：「譬如有人善解習馬，其馬性惡難以制伏，此人調習自然良善。迦葉！如是相應比丘能守禁律，心識囂馳難以制伏，被此比丘調伏制御，離瞋恚等如如不動。我今於此而說頌曰：

「譬如惡性馬，　　遇彼調習人，　種種被制伏，　　不久而調善。　相應行比丘，　　善持于禁律，　調伏于識心，　　令彼凈安住。」

佛告迦葉：「譬如有人于其喉咽而患癭病，致壞命根得其苦惱。迦葉！如是若復有人深著我想，于自身命后得大苦。我今於此而說頌曰：

「譬如癭病人，　

【現代漢語翻譯】現代漢語譯本即是無自性（svabhāva）。如果它是無自性的，就沒有生起和滅亡。如果沒有生起和滅亡，也就沒有來和去。如果沒有來和去，就沒有主宰。如果沒有主宰，就沒有虛假和真實，這就是聖性（āryatā）。迦葉（Kāśyapa）！如果那聖性，沒有得到戒律和沒有戒律的區別，沒有清凈的行為和不清凈的行為的區別，沒有因的行為和果的行為的區別，也沒有心意之法。如果沒有心意之法，就沒有業，也沒有業報。如果沒有業報，就沒有痛苦和快樂。如果沒有痛苦和快樂，那就是聖者的本性。如果那聖性，沒有上下中間，身體、語言、意念等都不可執著。為什麼呢？因為本性遍佈虛空。因為平等沒有分別。因為沒有分別，此處原本缺少一頁梵文。

佛說大迦葉問大寶積正法經卷第三大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

佛說大迦葉問大寶積正法經卷第四

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉詔譯

佛告訴迦葉：『譬如有人善於調馴馬匹，那馬的性情兇惡難以制伏，這個人調馴它自然就變得良善。迦葉！就像這樣，相應的比丘能夠遵守戒律，心識囂張奔馳難以制伏，被這位比丘調伏控制，遠離嗔恚等，如如不動。我現在在這裡說偈頌：』

『譬如惡性的馬，遇到調馴的人，種種被制伏，不久就調馴好。相應的修行比丘，善於持守戒律，調伏自己的識心，使它清凈安住。』

佛告訴迦葉：『譬如有人喉嚨患了癭病，導致生命受到損害，遭受痛苦。迦葉！就像這樣，如果有人深深執著於我相，在自身生命之後會得到大苦。我現在在這裡說偈頌：』

『譬如癭病人，』

【English Translation】 English version That is without self-nature (svabhāva). If it is without self-nature, there is no arising and no ceasing. If there is no arising and ceasing, there is also no going and coming. If there is no going and coming, there is no master. If there is no master, there is no false and no real, this is the holy nature (āryatā). Kāśyapa! If that holy nature, there is no obtaining precepts and no non-precepts, no pure conduct and no impure conduct, no cause conduct and no effect conduct, and also no dharma of mind and intention. If there is no dharma of mind and intention, there is no karma and no karmic retribution. If there is no karmic retribution, there is no suffering and no joy. If there is no suffering and no joy, that is the nature of the holy one. If that holy nature, there is no up, down, or middle, the body, speech, and mind are not to be attached to. Why? Because the nature pervades the void. Because it is equal and without discrimination. Because there is no discrimination, here originally missing a page of Sanskrit text.

The Sutra of the Great Collection of the Right Dharma, Asked by Mahākāśyapa, Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 12, No. 0352, The Sutra of the Great Collection of the Right Dharma, Asked by Mahākāśyapa, Spoken by the Buddha

The Sutra of the Great Collection of the Right Dharma, Asked by Mahākāśyapa, Spoken by the Buddha, Volume 4

Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Grand Master of the Transmission of Dharma, Attendant of the Court, under Imperial Decree

The Buddha told Kāśyapa: 'For example, there is a person who is good at training horses, and the horse's nature is evil and difficult to subdue. This person trains it and it naturally becomes good. Kāśyapa! Just like this, a corresponding bhikṣu (monk) is able to observe the precepts, and the mind consciousness is arrogant and difficult to subdue. This bhikṣu subdues and controls it, and is apart from anger and so on, remaining unmoving. Now I will speak a verse here:'

'Like an evil-natured horse, encountering a trainer, it is subdued in various ways, and soon becomes well-trained. A corresponding practicing bhikṣu, is good at upholding the precepts, subduing his own mind consciousness, causing it to abide in purity and peace.'

The Buddha told Kāśyapa: 'For example, there is a person who suffers from a goiter in their throat, causing harm to their life and suffering. Kāśyapa! Just like this, if someone is deeply attached to the idea of self, they will receive great suffering after their own life. Now I will speak a verse here:'

'Like a person with a goiter,'

苦惱于身命，　于其晝夜中，　　無暫得安樂。　著我之眾生，　　其義亦如是，　見倒壞其身，　　於後生諸苦。」

佛告迦葉：「譬如有人身被纏縛，巧設方便而得解免。迦葉！如是，若彼有情作善相應，制止心猿令得離縛。我今於此而說頌曰：

「譬如纏縛人，　　能設巧方便，　解彼身邊縛，　　令身得自在。　相應善有情，　　禁止於心識，　令彼離纏縛，　　其義亦如是。」

佛告迦葉：「譬如虛空本自廓然，彼有二物可以蓋覆。何等二物？是彼云、霧。迦葉！如是出家之人，本自寂靜而求世間咒術之法，又于衣缽財利畜積受用，此為覆障。我今於此而說頌曰：

「譬如於雲霧，　　覆障于虛空；　比丘亦復然，　　行彼世間法，　習學于咒術，　　積聚于衣缽。　此二障行人，　　菩薩須遠離。」

佛告迦葉：「此出家人有二種纏縛。云何二種？迦葉！一為利養纏縛，二為名稱纏縛。彼出家人宜各遠離。我今於此而說頌曰：

「若彼出家人，　　貪著于利養，　及愛好名聞，　　此二重纏縛，　亦障聖解脫，　　出家須遠離。」

佛告迦葉：「有二種法滅出家德。云何二法？一親近在家，二憎嫌聖者。我今於此而說頌曰：

「親近在家人，

【現代漢語翻譯】現代漢語譯本身心為苦惱所困，日夜之中，沒有片刻的安寧。執著于『我』的眾生，他們的境況也是如此，因錯誤的見解而毀壞自身，之後將遭受種種痛苦。

佛陀告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『譬如有人被繩索纏縛，巧妙地設法得以解脫。迦葉！同樣，如果那些有情眾生行善，控制住像猿猴一樣躁動的心，就能得以解脫。我現在為此說偈頌：』

『譬如被纏縛的人，能夠巧妙地設法，解開他身上的束縛，使身體獲得自在。與善相應的有情眾生，禁止自己的心識，使他們脫離纏縛，道理也是如此。』

佛陀告訴迦葉說：『譬如虛空本來是空曠的，卻有兩種東西可以覆蓋它。是哪兩種東西呢？就是雲和霧。迦葉！同樣，出家之人，本來是寂靜的，卻去追求世間的咒術之法，又在衣缽財物上積蓄受用，這就是遮蔽。我現在為此說偈頌：』

『譬如雲和霧，覆蓋了虛空；比丘（bhiksu，佛教出家男眾）也是這樣，修行世間法，學習咒術，積聚衣缽。這兩種東西障礙修行人，菩薩（bodhisattva，發願成佛的修行者）應當遠離。』

佛陀告訴迦葉說：『出家人有兩種纏縛。是哪兩種呢？迦葉！一是被利養纏縛，二是為名聲纏縛。那些出家人應當各自遠離。我現在為此說偈頌：』

『如果那些出家人，貪著于利養，以及愛好名聲，這兩種是沉重的纏縛，也會障礙聖者的解脫，出家人應當遠離。』

佛陀告訴迦葉說：『有兩種法會滅除出家人的德行。是哪兩種法呢？一是親近在家之人，二是憎恨嫌棄聖者。我現在為此說偈頌：』

『親近在家之人，

【English Translation】 English version Troubled by body and life, In the midst of day and night, there is no moment of peace. Beings attached to 'self', their situation is also like this, Destroying their bodies due to wrong views, they will suffer various pains later.

The Buddha told Kasyapa (one of the Buddha's ten great disciples): 'It's like a person who is bound by ropes, cleverly finding a way to get free. Kasyapa! Similarly, if those sentient beings act in accordance with goodness, controlling their minds that are as restless as monkeys, they can be liberated. I now say this verse for this reason:'

'Like a person who is bound, who can cleverly find a way, To untie the bonds on his body, allowing the body to be free. Sentient beings who act in accordance with goodness, restrain their consciousness, Allowing them to be free from bonds, the principle is also like this.'

The Buddha told Kasyapa: 'It's like the void is originally vast, but there are two things that can cover it. What are these two things? They are clouds and fog. Kasyapa! Similarly, a person who has left home, who is originally peaceful, goes to seek worldly magic arts, and also accumulates and enjoys robes and possessions, this is a covering. I now say this verse for this reason:'

'Like clouds and fog, covering the void; A bhiksu (Buddhist monk) is also like this, practicing worldly dharmas, Learning magic arts, accumulating robes and possessions. These two things obstruct practitioners, a bodhisattva (a being who seeks enlightenment) should stay away from them.'

The Buddha told Kasyapa: 'There are two kinds of entanglements for those who have left home. What are these two kinds? Kasyapa! One is being entangled by gain, and the second is being entangled by fame. Those who have left home should each stay away from them. I now say this verse for this reason:'

'If those who have left home, are greedy for gain, And fond of fame, these two are heavy entanglements, They also obstruct the liberation of the saints, those who have left home should stay away from them.'

The Buddha told Kasyapa: 'There are two kinds of dharmas that destroy the virtues of those who have left home. What are these two dharmas? One is being close to lay people, and the second is hating and disliking the saints. I now say this verse for this reason:'

'Being close to lay people,'

憎嫌于聖者，　此二非道法，　　滅彼出家德。　出家菩薩人，　　彼宜速遠離。」

佛告迦葉：「有二種法為出家垢染。云何二法？一心多煩惱，二棄捨善友攝受惡友。我今於此而說頌曰：

「若彼出家人，　　心多於煩惱，　棄背善良朋，　　親近於惡友。　佛說於此人，　　為彼出家垢。　一切菩薩眾，　　各各宜遠離。」

佛告迦葉：「有二種法，于出家人如臨崖險。云何二種？一輕慢妙法，二信樂破戒。我今於此而說頌曰：

「若彼出家人，　　輕慢于妙法，　信重破戒者，　　如登于崖險，　墜墮在須臾。　　此二非律儀，　一切諸佛子，　　彼二須遠離。」

佛告迦葉：「有二種法為出家過惡。云何二種？一見他過失，二蓋覆自過。我今於此而說頌曰：

「若有出家者，　　恒見他人過，　覆藏於自罪，　　此二大過失，　損惱毒如火，　　智者須遠離。」

佛告迦葉：「有二種法增出家熱惱。云何二種？一受持袈裟心懷不凈，二恃己戒德訶責非行。我今於此而說頌曰：

「雖復披袈裟，　　心行不凈行，　設身有戒德，　　而用於惡言，　摧伏非行者，　　此二須遠離。」

佛告迦葉：「有二種法醫出家人病。云何二法？一行

【現代漢語翻譯】現代漢語譯本『憎恨和嫌棄聖者，這兩種行為都不是正道，會毀滅出家人的功德。出家修行的菩薩，應該迅速遠離這些行為。』

佛陀告訴迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）說：『有兩種法會污染出家人。是哪兩種法呢？一是內心充滿煩惱，二是捨棄善友而親近惡友。我現在為此說偈頌：』

『如果出家人，內心充滿煩惱，背棄善良的朋友，親近惡劣的朋友。佛說這種人，是出家人的污垢。一切菩薩眾，都應該遠離這種人。』

佛陀告訴迦葉說：『有兩種法，對於出家人來說如同身處懸崖邊一樣危險。是哪兩種呢？一是輕慢微妙的佛法，二是信奉和喜好破戒的行為。我現在為此說偈頌：』

『如果出家人，輕慢微妙的佛法，信奉和看重破戒的人，就如同身處懸崖邊一樣危險，隨時會墜落下去。這兩種行為都不是修行正道，一切佛弟子，都應該遠離這兩種行為。』

佛陀告訴迦葉說：『有兩種法是出家人的過錯。是哪兩種呢？一是看到別人的過失，二是掩蓋自己的過錯。我現在為此說偈頌：』

『如果出家人，總是看到別人的過錯，掩蓋自己的罪過，這兩種都是很大的過失，帶來的損害如同毒火一樣。有智慧的人應該遠離這些。』

佛陀告訴迦葉說：『有兩種法會增加出家人的熱惱。是哪兩種呢？一是身披袈裟卻心懷不凈，二是依仗自己的戒律功德而呵責那些行為不端的人。我現在為此說偈頌：』

『即使身披袈裟，內心卻行不凈的行為，即使自身有戒律功德，卻用惡語去斥責那些行為不端的人，這兩種行為都應該遠離。』

佛陀告訴迦葉說：『有兩種法可以醫治出家人的疾病。是哪兩種法呢？一是修行...

【English Translation】 English version 'Hating and disliking the holy ones, these two are not the path, they destroy the virtues of a renunciate. A Bodhisattva who has renounced the world should quickly distance themselves from these.'

The Buddha told Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices): 'There are two kinds of things that defile a renunciate. What are these two things? One is a mind full of afflictions, and the other is abandoning good friends and associating with bad friends. I now speak a verse about this:'

'If a renunciate, has a mind full of afflictions, abandons good friends, and associates with bad friends. The Buddha says that such a person is a stain on the renunciate. All Bodhisattvas should stay away from such a person.'

The Buddha told Kāśyapa: 'There are two kinds of things that are as dangerous as being on the edge of a cliff for a renunciate. What are these two? One is to belittle the wonderful Dharma, and the other is to believe in and enjoy breaking precepts. I now speak a verse about this:'

'If a renunciate, belittles the wonderful Dharma, believes in and values those who break precepts, it is like being on the edge of a cliff, and they will fall at any moment. These two are not the path of practice, all disciples of the Buddha should stay away from these two.'

The Buddha told Kāśyapa: 'There are two kinds of things that are the faults of a renunciate. What are these two? One is seeing the faults of others, and the other is covering up one's own faults. I now speak a verse about this:'

'If a renunciate, always sees the faults of others, and covers up their own sins, these two are great faults, and the harm they bring is like poisonous fire. The wise should stay away from these.'

The Buddha told Kāśyapa: 'There are two kinds of things that increase the afflictions of a renunciate. What are these two? One is wearing the kāṣāya (monk's robe) while having an impure mind, and the other is relying on one's own precepts and virtues to criticize those who do not behave properly. I now speak a verse about this:'

'Even if one wears the kāṣāya, but their mind engages in impure actions, even if one has the virtues of precepts, but uses harsh words to criticize those who do not behave properly, these two should be avoided.'

The Buddha told Kāśyapa: 'There are two kinds of things that can cure the illnesses of a renunciate. What are these two? One is practicing...

大乘者見心決定，二為諸眾生不斷佛法。我今於此而說頌曰：

「若有出家者，　　行彼大乘行，　見心恒決定，　　不斷于佛法，　此二出家人，　　佛說名無病。」

佛告迦葉：「有二種法為出家人長病。云何二種？一得阿波諦重罪，二不能發露懺悔。我今於此而說頌曰：

「出家比丘眾，　　犯彼阿波諦，　不能懺滅罪，　　愚迷不重戒，　剎那剎那實，　　此惡長為病。」

佛告迦葉：「此有沙門為沙門名。」迦葉白言：「云何沙門為沙門名？」「迦葉！此有四種沙門。云何四種？一行色相沙門，二密行虛誑沙門，三求名聞稱讚沙門，四實行沙門。迦葉！此是四種沙門。」

迦葉白言：「云何名行色相沙門？」「迦葉！此一沙門，雖復剃除鬚髮著佛袈裟受持缽器色相具足，而身不清凈、口不清凈、意不清凈，不自調伏粗惡不善，廣貪財利命不清凈，得破戒罪法。迦葉！此名行色相沙門。」

迦葉白言：「云何名密行虛誑沙門？」「迦葉！此一沙門，雖知行業亦具威儀，吃粗惡飲食，詐歡詐喜，於行住坐臥恒構虛誑，又不親近在家出家四聖種族，詐默無言誑賺有情，心無清凈亦無調伏，亦不息念虛妄推度。住著我人之相，若遇空法而生怖畏如登崖險，若見比丘善談空者如

【現代漢語翻譯】現代漢語譯本大乘修行者見到自己的心是堅定的，第二點是爲了所有眾生不間斷地修行佛法。我現在在這裡說一首偈頌：『如果有人出家，修行大乘之道，見到自己的心恒常堅定，不間斷地修行佛法，這兩種出家人，佛說他們是無病的。』佛陀告訴迦葉：『有兩種法會使出家人長期生病。哪兩種呢？一是犯了阿波諦（Apatti，指違犯戒律的罪過）重罪，二是不能發露懺悔。我現在在這裡說一首偈頌：』『出家的比丘眾，犯了阿波諦罪，不能懺悔滅除罪過，愚昧迷惑不重視戒律，剎那剎那地，這種惡行會長期成為疾病。』佛陀告訴迦葉：『這裡有沙門（Sramana，指修行者）只是徒有沙門之名。』迦葉問：『什麼是沙門徒有沙門之名？』『迦葉！這裡有四種沙門。哪四種呢？一是行色相沙門，二是密行虛誑沙門，三是求名聞稱讚沙門，四是實行沙門。迦葉！這就是四種沙門。』迦葉問：『什麼叫做行色相沙門？』『迦葉！這種沙門，雖然剃除了鬚髮，穿著佛的袈裟，拿著缽器，外表具足，但是身不清凈、口不清凈、意不清凈，不能自我調伏，粗暴惡劣不善良，廣泛貪求財利，生命不清凈，犯了破戒的罪過。迦葉！這叫做行色相沙門。』迦葉問：『什麼叫做密行虛誑沙門？』『迦葉！這種沙門，雖然知道修行，也具備威儀，吃粗劣的食物，假裝歡喜，在行走、站立、坐臥時總是虛偽欺詐，又不親近在家出家四聖種族，假裝沉默不語欺騙眾生，內心不清凈也沒有調伏，也不停止虛妄的念頭，執著於我相人相，如果遇到空性之法就產生恐懼，如同攀登懸崖一樣危險，如果見到比丘善於談論空性，就如同見到怨敵一樣。迦葉！這叫做密行虛誑沙門。』

【English Translation】 English version Those who practice Mahayana see their minds as resolute, and secondly, they continuously practice the Buddha's teachings for all sentient beings. I now speak a verse here: 'If there are those who have left home, practicing the path of Mahayana, seeing their minds constantly resolute, and continuously practicing the Buddha's teachings, these two types of renunciates, the Buddha says, are without illness.' The Buddha told Kasyapa, 'There are two kinds of dharmas that cause renunciates to be sick for a long time. What are the two? One is committing a grave offense of Apatti (a transgression of monastic rules), and the second is not being able to confess and repent. I now speak a verse here:' 'The monastic community of Bhikkhus, having committed an Apatti offense, are unable to repent and eliminate the sin, foolishly confused and not valuing the precepts, moment by moment, this evil will become a long-term illness.' The Buddha told Kasyapa, 'Here there are Sramanas (ascetics) who are only Sramanas in name.' Kasyapa asked, 'What is a Sramana who is only a Sramana in name?' 'Kasyapa! Here there are four kinds of Sramanas. What are the four? One is a Sramana of outward appearance, two is a Sramana of secret and false conduct, three is a Sramana seeking fame and praise, and four is a Sramana of actual practice. Kasyapa! These are the four kinds of Sramanas.' Kasyapa asked, 'What is called a Sramana of outward appearance?' 'Kasyapa! This kind of Sramana, although having shaved their head and beard, wearing the Buddha's robe, and holding a begging bowl, with outward appearances complete, yet their body is not pure, their mouth is not pure, their mind is not pure, they cannot self-regulate, are coarse, evil, and unkind, widely greedy for wealth and profit, their life is not pure, and they commit the offense of breaking the precepts. Kasyapa! This is called a Sramana of outward appearance.' Kasyapa asked, 'What is called a Sramana of secret and false conduct?' 'Kasyapa! This kind of Sramana, although knowing the practice and having proper conduct, eating coarse food, pretending to be happy, always being false and deceitful in walking, standing, sitting, and lying down, and not associating with the four noble lineages of lay and monastic practitioners, pretending to be silent and deceiving sentient beings, their minds are not pure and not regulated, and they do not stop their false thoughts, clinging to the notions of self and others, if they encounter the Dharma of emptiness, they become fearful, like climbing a dangerous cliff, and if they see a Bhikkhu who is good at discussing emptiness, they see them as an enemy. Kasyapa! This is called a Sramana of secret and false conduct.'

遇冤家。迦葉！此說名為密行虛誑沙門。」

迦葉白言：「云何名為求名聞稱讚沙門？」「迦葉！此一沙門，為求名聞稱讚詐行持戒，惑亂他人恃炫多聞要他稱讚。或居山野、或處林間，詐現少欲無貪，假行清凈之行，于其心內無其離欲，無其寂靜、無其息慮、無證菩提，亦不為沙門、亦不為婆羅門、亦不為涅槃，而求稱讚名聞。迦葉！此名求名聞稱讚沙門。」

迦葉白言：「云何名實行沙門？」「迦葉！此一沙門，不為身命而行外事，亦不言論名聞利養，唯行空無相無愿。若聞一切法已，正意思惟涅槃實際，恒修梵行不求世報，亦不論量三界喜樂之事，唯見性空不得事法，亦不議論我人眾生壽者及補特伽羅。見正法位離諸虛妄，于解脫道斷諸煩惱，達一切法自性清凈，內外不著、無集無散，于彼法身如來明瞭通達。無其見取，亦不言論，色身離欲，亦不見色相，亦不見三業造作，亦不執凡聖之眾。法無所有，斷諸分別自性凝然，不得輪迴不得涅槃，無縛無解無來無去，知一切法寂靜湛然。迦葉！此說名為實行沙門，作相應行，非求名聞故。我今於此而說頌曰：

「所有身口意，　　三業不清凈，　貪愛不調伏，　　粗惡行不密。　圓頂服三衣，　　執持于應器，　佛說此沙門，　　恒行於色相

【現代漢語翻譯】現代漢語譯本：遇到冤家。迦葉（Kāśyapa，佛陀的弟子）！這種說法被稱為秘密修行、虛妄的沙門（śramaṇa，出家修行者）。

迦葉（Kāśyapa）問：『什麼叫做追求名聲讚譽的沙門（śramaṇa）？』佛陀回答說：『迦葉（Kāśyapa）！這種沙門（śramaṇa），爲了追求名聲讚譽而假裝持戒，迷惑他人，依仗炫耀自己博學多聞，要別人稱讚。或者居住在山野、或者處在林間，假裝表現出少欲無貪，虛假地進行清凈的修行，他的內心並沒有遠離慾望，沒有寂靜，沒有停止思慮，沒有證得菩提（bodhi，覺悟），也不爲了成為沙門（śramaṇa）、也不爲了成為婆羅門（brāhmaṇa，古印度祭司階層）、也不爲了涅槃（nirvāṇa，解脫），而只是爲了追求稱讚和名聲。迦葉（Kāśyapa）！這叫做追求名聲讚譽的沙門（śramaṇa）。』

迦葉（Kāśyapa）問：『什麼叫做實行沙門（śramaṇa）？』佛陀回答說：『迦葉（Kāśyapa）！這種沙門（śramaṇa），不爲了身體和生命而進行外在的活動，也不談論名聲利益和供養，只是修行空、無相、無愿。如果聽聞一切法之後，正確地思考涅槃（nirvāṇa）的實際，恒常修行梵行（brahmacarya，清凈行）不求世俗的回報，也不談論衡量三界（triloka，欲界、色界、無色界）喜樂的事情，只是見到自性空，不執著於事法，也不議論我、人、眾生、壽者以及補特伽羅（pudgala，個體）。見到正法的位置，遠離各種虛妄，在解脫的道路上斷除各種煩惱，通達一切法的自性清凈，內外不執著，沒有聚集也沒有消散，對於那個法身如來（tathāgata，佛陀）明瞭通達。沒有見解的執取，也不談論，色身遠離慾望，也不見色相，也不見身口意三業的造作，也不執著于凡夫和聖賢的群體。法無所有，斷除各種分別，自性凝然，不得輪迴也不得涅槃（nirvāṇa），沒有束縛也沒有解脫，沒有來也沒有去，知道一切法寂靜湛然。迦葉（Kāśyapa）！這叫做實行沙門（śramaṇa），做相應的修行，不是爲了追求名聲。我現在在這裡說偈頌：

『所有身口意，三業不清凈，貪愛不調伏，粗惡行不密。圓頂服三衣，執持于應器，佛說此沙門，恒行於色相。』

【English Translation】 English version: Encountering an enemy. Kāśyapa (a disciple of the Buddha)! This is called a secret-practicing, false śramaṇa (a wandering ascetic).'

Kāśyapa asked: 'What is called a śramaṇa (wandering ascetic) who seeks fame and praise?' The Buddha replied: 'Kāśyapa! This śramaṇa, seeking fame and praise, falsely practices precepts, confuses others, relies on showing off his extensive learning, and wants others to praise him. Whether dwelling in the mountains or in the forests, he pretends to have few desires and no greed, falsely practices pure conduct, but in his heart, he has not abandoned desire, has no tranquility, has not ceased thinking, has not attained bodhi (enlightenment), and is not for the sake of being a śramaṇa, nor for the sake of being a brāhmaṇa (a priest in ancient India), nor for nirvāṇa (liberation), but only seeks praise and fame. Kāśyapa! This is called a śramaṇa who seeks fame and praise.'

Kāśyapa asked: 'What is called a practicing śramaṇa?' The Buddha replied: 'Kāśyapa! This śramaṇa does not engage in external activities for the sake of his body and life, nor does he discuss fame, profit, and offerings, but only practices emptiness, non-form, and non-desire. If, after hearing all dharmas (teachings), he correctly contemplates the reality of nirvāṇa, constantly practices brahmacarya (pure conduct) without seeking worldly rewards, and does not discuss measuring the joys of the three realms (triloka, the desire realm, the form realm, and the formless realm), but only sees the emptiness of self-nature, not clinging to phenomenal dharmas, and does not discuss 'I', 'person', 'sentient being', 'life-span', or pudgala (individual). Seeing the position of the true dharma, he is free from all falsehoods, cuts off all afflictions on the path to liberation, understands the self-nature purity of all dharmas, is not attached internally or externally, has no gathering or scattering, and clearly understands the tathāgata (Buddha) in that dharmakāya (dharma body). He has no clinging to views, nor does he discuss, the physical body is free from desire, nor does he see form, nor does he see the actions of body, speech, and mind, nor does he cling to the groups of ordinary people and sages. Dharma is without substance, cutting off all distinctions, self-nature is still, neither attaining saṃsāra (rebirth) nor nirvāṇa, without bondage or liberation, without coming or going, knowing that all dharmas are tranquil and serene. Kāśyapa! This is called a practicing śramaṇa, doing corresponding practice, not for the sake of seeking fame. I now say this verse here:

'All actions of body, speech, and mind, the three karmas are not pure, greed and love are not subdued, coarse and evil actions are not secret. With a shaved head and wearing three robes, holding an alms bowl, the Buddha said this śramaṇa, constantly walks in form.'

。　雖然依彼行，　　虛誑而不實，　詐現四威儀，　　示同於聖者。　遠離和合處，　　恒餐粗惡食，　無彼清凈行，　　密行於虛誑。　或彼為求名，　　要他行稱讚，　詐修于戒定，　　示炫行頭陀。　內意不調伏，　　誑賺于信施，　不行離欲善，　　亦不息攀緣。　見說法相空，　　怖同登山險，　或居山野間，　　而無真實意。　佛說此沙門，　　為求名聞故。　若彼實行者，　　不為于身命，　妄求名利養，　　亦無求快樂，　唯修正解脫，　　救拔諸惡趣。　雖知深法空，　　不得於寂靜，　亦無非寂靜，　　不住于涅槃，　不得於生死，　　不著于聖人，　不捨于凡夫。　　本自無所來，　今亦無所去，　　一切法寂然。　佛說於此人，　　是名實行者。」

佛告迦葉：「譬如貧人家無財利，自發其言告眾人曰：『我家之內有大庫藏財物盈滿。』迦葉！于意云何？此貧人言是事實不？」迦葉白言：「不也。世尊！」佛言：「迦葉！亦復如是。彼沙門婆羅門自無戒德而復發言：『我身具大德業。』此言不實，是事難信。我今於此而說頌曰：

「譬如貧窮人，　　言自有庫藏，　盈滿七珍財，　　彼語不相應。　沙門婆羅門，　　虛妄亦如是，

【現代漢語翻譯】現代漢語譯本雖然他們表面上遵循修行，實際上卻是虛偽不實的。他們偽裝出四種威儀（行、住、坐、臥），表面上看起來像聖者。他們遠離僧團的和合之處，總是吃粗劣的食物。他們沒有清凈的修行，暗地裡進行虛假的活動。有些人爲了追求名聲，希望得到他人的讚美。他們虛假地修持戒律和禪定，炫耀自己苦行的行為。他們內心沒有調伏，欺騙信徒的供養。他們不修行離欲的善法，也不停止攀緣。當他們看到佛法所說的諸法皆空時，感到恐懼，如同攀登險峻的山峰。有些人住在山野之間，卻沒有真實的修行意願。佛陀說，這樣的沙門（出家修行者）是爲了追求名聞利養。如果真正的修行者，不為自己的生命，不妄求名利供養，也不追求快樂，只是爲了修正解脫之道，救拔一切惡道眾生。即使他們知道甚深佛法是空性的，也不會執著于寂靜，也不會執著于非寂靜，不住于涅槃（解脫的境界），不執著于生死輪迴，不執著于聖人，也不捨棄凡夫的身份。他們本無所來，現在也無所去，一切法都是寂然不動的。佛陀說，這樣的人才是真正的修行者。

佛陀告訴迦葉：『譬如一個貧窮的人，家裡沒有財物，卻自己宣稱告訴眾人說：『我家裡面有巨大的倉庫，裡面裝滿了財物。』迦葉，你認為如何？這個窮人說的是事實嗎？』迦葉回答說：『不是的，世尊！』佛陀說：『迦葉，也是如此。那些沙門（出家修行者）和婆羅門（古印度祭司），自己沒有戒律和德行，卻宣稱：『我身具大德業。』這種說法是不真實的，難以令人相信。我現在為此說一首偈頌：』

『譬如一個貧窮的人，說自己有倉庫，裡面裝滿了七種珍寶，他的話是不真實的。沙門和婆羅門，虛妄也是如此，

【English Translation】 English version Though they outwardly follow the practice, it is false and unreal. They falsely display the four dignities (walking, standing, sitting, and lying down), appearing like holy ones. They stay away from the harmony of the Sangha (monastic community), always eating coarse and unpleasant food. They do not have pure conduct, secretly engaging in false activities. Some seek fame, desiring praise from others. They falsely practice precepts and meditation, showing off their ascetic practices. Their inner minds are not tamed, deceiving the offerings of the faithful. They do not practice the good of detachment, nor do they cease their clinging. When they see the Dharma teaching of emptiness, they are afraid, like climbing a dangerous mountain. Some live in the mountains and wilderness, but without true intention of practice. The Buddha said that such Shramanas (ascetic practitioners) seek fame and gain. If a true practitioner does not seek for their own life, does not falsely seek fame, gain, or pleasure, but only corrects the path to liberation, rescuing all beings from evil realms. Even if they know the profound Dharma is empty, they do not cling to stillness, nor do they cling to non-stillness, not dwelling in Nirvana (the state of liberation), not clinging to the cycle of birth and death, not clinging to the holy ones, nor abandoning the status of ordinary beings. They originally came from nowhere, and now they go nowhere, all Dharmas are still and unmoving. The Buddha said that such a person is a true practitioner.

The Buddha told Kashyapa: 'It is like a poor person who has no wealth, but declares to everyone, saying: 'In my house, there is a huge storehouse filled with treasures.' Kashyapa, what do you think? Is this poor person's statement true?' Kashyapa replied: 'No, World Honored One!' The Buddha said: 'Kashyapa, it is the same. Those Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests), who have no precepts or virtues, yet proclaim: 'I possess great virtuous deeds.' This statement is not true and is hard to believe. I will now speak a verse about this:'

'It is like a poor person who says they have a storehouse, filled with seven kinds of treasures, their words are not true. The Shramanas and Brahmins, their falsehood is also like this,

三業無清凈，　　自言具戒德。」

佛告迦葉：「譬如有人入大水內而不專心，恣意戲水不覺溺死。迦葉！亦復如是。此沙門婆羅門多知樂法，入大法海不能制心，好行貪瞋癡，被煩惱貪引生惡趣。我今於此而說頌曰：

「譬如戲水人，　　入于大水內，　不自用其心，　　被水溺其命。　沙門婆羅門，　　貪入大法海，　恣行貪瞋癡，　　沉墜于惡趣。」

佛告迦葉：「譬如醫人修合湯藥，將往四方欲療眾病，忽自得疾而不能救。迦葉！如是，若彼比丘修彼多聞，欲化有情忽爾之間，自起煩惱而不能伏。我今於此而說頌曰：

「譬如良醫人，　　修合諸湯藥，　持往於四方，　　治彼眾生病，　自忽有疾苦，　　不能自醫療。　比丘亦如是，　　修學于多聞，　欲行於化導，　　自忽煩惱生，　不能善制止，　　虛施於辛苦。」

佛告迦葉：「譬如有人身有重病，服彼上好名藥不免命終。迦葉！如是，若彼有情具煩惱病，而欲多聞修行亦不免墜墮。我今於此而說頌曰：

「譬如重病人，　　久患而不差，　設服於良藥，　　終不免無常。　眾生亦如是，　　恒染煩惱病，　設樂修多聞，　　不免於墜墮。」

佛告迦葉：「譬如摩尼寶珠墮落不凈之中，其

【現代漢語翻譯】現代漢語譯本『身、口、意三業不清凈，卻自稱具有戒律功德。』佛陀告訴迦葉（Kasyapa）：『譬如有人進入大水中，卻不專心，恣意戲水，不知不覺就被淹死了。迦葉！也是這樣，這些沙門（Sramana）和婆羅門（Brahmana）雖然知道很多佛法，進入佛法大海卻不能控制自己的心，喜歡貪婪、嗔恨、愚癡，被煩惱貪慾牽引而墮入惡道。我現在在這裡說偈頌：』『譬如戲水之人，進入大水之中，不約束自己的心，被水淹沒喪命。沙門和婆羅門，貪婪地進入佛法大海，恣意行貪嗔癡，沉淪墮入惡道。』佛陀告訴迦葉：『譬如醫生調配湯藥，帶到四方想要醫治眾病，忽然自己得了病卻不能醫治。迦葉！也是這樣，如果比丘（Bhiksu）修習很多佛法，想要教化眾生，忽然之間自己生起煩惱卻不能降伏。我現在在這裡說偈頌：』『譬如良醫之人，調配各種湯藥，帶到四方，醫治眾生的疾病，自己忽然有了病痛，卻不能自己醫治。比丘也是這樣，修習很多佛法，想要進行教化引導，自己忽然生起煩惱，不能很好地制止，白白地付出辛苦。』佛陀告訴迦葉：『譬如有人身患重病，服用上好的名貴藥物也不能免於死亡。迦葉！也是這樣，如果眾生具有煩惱的疾病，卻想要修習很多佛法，也不能免於墮落。我現在在這裡說偈頌：』『譬如身患重病的人，久病不愈，即使服用良藥，最終也無法避免死亡。眾生也是這樣，常常被煩惱疾病纏繞，即使喜歡修習很多佛法，也無法避免墮落。』佛陀告訴迦葉：『譬如摩尼寶珠（Mani）掉落在不乾淨的地方，它的光澤也會被污染。迦葉！也是這樣，如果眾生雖然修習很多佛法，卻被煩惱所污染，也不能獲得清凈。我現在在這裡說偈頌：』

【English Translation】 English version 'Their three karmas (of body, speech, and mind) are not pure, yet they claim to possess the virtues of precepts.' The Buddha told Kasyapa: 'It is like a person who enters a large body of water without focusing their mind, indulging in playing in the water and unknowingly drowning. Kasyapa! It is the same. These Sramanas (ascetics) and Brahmanas (priests), though knowing much about the Dharma (Buddhist teachings), enter the great ocean of Dharma but cannot control their minds, indulging in greed, hatred, and delusion, and are led by the defilements of desire to be reborn in evil realms. I now speak this verse here:' 'Like a person playing in the water, entering a large body of water, not controlling their mind, and being drowned and losing their life. Sramanas and Brahmanas, greedily entering the great ocean of Dharma, indulging in greed, hatred, and delusion, sink and fall into evil realms.' The Buddha told Kasyapa: 'It is like a physician who prepares medicinal soups, taking them to all directions to cure various diseases, but suddenly becomes ill themselves and cannot be cured. Kasyapa! It is the same. If a Bhiksu (monk) studies much of the Dharma, wanting to convert sentient beings, but suddenly arises with defilements and cannot subdue them. I now speak this verse here:' 'Like a good physician, preparing various medicinal soups, taking them to all directions, curing the diseases of sentient beings, but suddenly becoming ill themselves, and cannot cure themselves. A Bhiksu is also like this, studying much of the Dharma, wanting to guide and convert, but suddenly defilements arise, and they cannot control them well, wasting their efforts.' The Buddha told Kasyapa: 'It is like a person with a serious illness, who takes the best and most famous medicine but cannot avoid death. Kasyapa! It is the same. If sentient beings have the disease of defilements, and yet want to study much of the Dharma, they cannot avoid falling. I now speak this verse here:' 'Like a person with a serious illness, suffering for a long time without recovery, even if they take good medicine, they ultimately cannot avoid impermanence. Sentient beings are also like this, constantly afflicted by the disease of defilements, even if they enjoy studying much of the Dharma, they cannot avoid falling.' The Buddha told Kasyapa: 'It is like a Mani (wish-fulfilling) jewel falling into an unclean place, its luster will be defiled. Kasyapa! It is the same. If sentient beings, though studying much of the Dharma, are defiled by defilements, they cannot attain purity. I now speak this verse here:'

珠體觸不堪使用。迦葉！如是，若彼比丘雖具多聞，墮落不凈利養之中，諸天人民不生敬愛。我今於此而說頌曰：

「譬如摩尼寶，　　墮落不凈中，　染污得其觸，　　使用而不堪。　比丘亦如是，　　雖復具多聞，　墜墮于不凈，　　名聞利養中，　諸天及人民，　　而不生愛敬。」

佛告迦葉：「譬如有人忽爾命終，以其金冠花鬘莊嚴頭面。迦葉，如是若彼比丘破盡戒律，而以袈裟莊嚴其身，有何所益？我今於此而說頌曰：

「譬如命終人，　　以其好花鬘，　及用金寶冠，　　嚴飾屍首上，　彼人無所用。　　比丘亦如是，　而以破戒身，　　被掛于袈裟，　嚴飾作威儀，　　終無于利益。」

佛告迦葉：「譬如有人洗浴清凈，以其香油涂潤身上及頭髻指甲，身著白衣戴瞻卜花鬘為上族子。迦葉！如是，若彼比丘多聞智慧，身被法服儀相具足，為佛弟子。我今於此而說頌曰：

「譬如世間人，　　洗浴身清凈，　涂潤好香油，　　頭以華鬘飾，　身著于白衣，　　而稱上族子。　比丘亦如是，　　多聞具總持，　戒德恒清凈，　　被掛於法服，　儀相而具足，　　此名真佛子。」

佛告迦葉：「有四種破戒比丘，喻持戒影像。」迦葉白言：「云何四種破

【現代漢語翻譯】現代漢語譯本佛陀說：『迦葉，就像珠子被觸控后就不能再使用一樣。』迦葉，確實如此，如果那個比丘雖然博學多聞，卻墮落到不清凈的利益供養之中，諸天和人們就不會對他產生敬愛之心。我現在為此說一偈頌：『譬如摩尼寶（珍貴的寶珠），　　墮落不凈中，　染污得其觸，　　使用而不堪。　比丘亦如是，　　雖復具多聞，　墜墮于不凈，　　名聞利養中，　諸天及人民，　　而不生愛敬。』佛陀告訴迦葉：『譬如有人突然去世，用金冠和花鬘裝飾他的頭面。迦葉，如果那個比丘破盡了戒律，卻用袈裟裝飾他的身體，又有什麼用呢？我現在為此說一偈頌：』『譬如命終人，　　以其好花鬘，　及用金寶冠，　　嚴飾屍首上，　彼人無所用。　　比丘亦如是，　而以破戒身，　　被掛于袈裟，　嚴飾作威儀，　　終無于利益。』佛陀告訴迦葉：『譬如有人洗浴乾淨，用香油塗抹身體和頭髮指甲，身穿白衣，頭戴瞻卜花鬘，是上等家族的子弟。迦葉，如果那個比丘博學多聞，具有智慧，身穿法服，儀態莊嚴，是佛陀的弟子。我現在為此說一偈頌：』『譬如世間人，　　洗浴身清凈，　涂潤好香油，　　頭以華鬘飾，　身著于白衣，　　而稱上族子。　比丘亦如是，　　多聞具總持（記憶力），　戒德恒清凈，　　被掛於法服，　儀相而具足，　　此名真佛子。』佛陀告訴迦葉：『有四種破戒的比丘，就像持戒的影子。』迦葉問道：『是哪四種破戒的比丘呢？』

【English Translation】 English version The Buddha said, 'Kashyapa, just as a pearl is unusable after being touched. Kashyapa, it is so, if that Bhikkhu, though learned, falls into impure gains and offerings, the Devas and people will not generate respect and love for him. I now speak this verse about it:' 'Like a Mani jewel (precious gem), 　　Falling into impurity, 　Its touch is defiled, 　　And it is unusable. 　A Bhikkhu is also like this, 　　Though he is very learned, 　He falls into impurity, 　　Into fame and gain, 　The Devas and people, 　　Do not generate love and respect.' The Buddha told Kashyapa, 'For example, if a person suddenly dies, and his head and face are adorned with a golden crown and flower garlands. Kashyapa, if that Bhikkhu has broken all the precepts, and yet adorns his body with a Kasaya robe, what is the benefit? I now speak this verse about it:' 'Like a person who has died, 　　With beautiful flower garlands, 　And using a golden crown, 　　Adorning the corpse, 　It is of no use to that person. 　　A Bhikkhu is also like this, 　With a body that has broken precepts, 　　Draped in a Kasaya robe, 　Adorning himself with dignity, 　　Ultimately, there is no benefit.' The Buddha told Kashyapa, 'For example, if a person bathes and is clean, anoints his body and hair and nails with fragrant oil, wears white clothes, and wears a Champaka flower garland, he is a son of a noble family. Kashyapa, if that Bhikkhu is learned and wise, wears the Dharma robes, and has a dignified appearance, he is a disciple of the Buddha. I now speak this verse about it:' 'Like a person in the world, 　　Who bathes and is clean, 　Anoints himself with fragrant oil, 　　His head adorned with flower garlands, 　Wearing white clothes, 　　And is called a son of a noble family. 　A Bhikkhu is also like this, 　　Learned and possessing total retention (memory), 　His precepts and virtues are always pure, 　　Draped in Dharma robes, 　His appearance is dignified, 　　This is called a true disciple of the Buddha.' The Buddha told Kashyapa, 'There are four kinds of Bhikkhus who have broken the precepts, like the shadows of those who uphold the precepts.' Kashyapa asked, 'What are the four kinds of Bhikkhus who have broken the precepts?'

戒？」「迦葉！有一比丘具足受持別解脫戒，善知禁律，于微細罪深生怕怖，恒依學處說戒清凈，身口意業具足無犯，食離邪命。此有其過。所以者何？執自功能成戒取故。迦葉！此是第一破戒喻持戒影像。

「複次迦葉！有一比丘善知禁律常持戒行，密用三業。彼有身見，執情不捨故。迦葉！此是第二破戒喻持戒影像。

「複次迦葉！有一比丘恒行慈心悲愍有情，具足慈善；聞一切法無生，心生驚怕。迦葉！此是第三破戒喻持戒影像。

「複次迦葉！有一比丘，行彼十二頭陀大行具足無缺；而有我心住著我人之相。迦葉！此是第四破戒喻持戒影像。迦葉！此四種破戒喻持戒影像。

「複次迦葉！若說此戒，無人、無我、無眾生、無壽命，無行亦無不行，無作亦無不作，非犯非非犯，無名無色非無名色，無相非無相，無息念非無息念，無取無舍非無取捨，非受非不受，無識無心非無識心，無世間亦無出世間，無所住亦非無住，無自持戒無他持戒。於此戒中離諸譭謗，無迷無執。迦葉！此說聖者無漏正戒，遠離三界一切住處。」爾時世尊而說頌曰：

「所持離垢戒，　　非住我人相，　無犯亦無持，　　無縛亦無解，　微妙甚深善，　　遠離於疑惑。　迦葉此戒相，　　如來真實說。

【現代漢語翻譯】現代漢語譯本：『什麼是戒？』『迦葉！有一位比丘，他完全受持別解脫戒（佛教戒律，旨在使人從輪迴中解脫），精通戒律，對微小的罪過都深感畏懼，總是遵循學處（戒律的細則）宣說戒律，身、口、意三業都完全沒有違犯，飲食也遠離不正當的謀生方式。但這其中存在過失。為什麼呢？因為他執著于自己的修行能力，形成了戒取（執著于戒律的錯誤觀念）。迦葉！這是第一種破戒的譬喻，是持戒的虛假表象。『再者，迦葉！有一位比丘，他精通戒律，經常持守戒行，秘密地運用身、口、意三業。但他有身見（認為存在真實的自我），執著于這種觀念而不肯放棄。迦葉！這是第二種破戒的譬喻，是持戒的虛假表象。』『再者，迦葉！有一位比丘，他總是以慈悲心對待眾生，具備充分的慈善行為；當他聽到一切法（世間萬物）都是無生的（沒有真實存在的開始）時，內心感到驚恐。迦葉！這是第三種破戒的譬喻，是持戒的虛假表象。』『再者，迦葉！有一位比丘，他修行十二頭陀行（佛教的苦行），完全沒有缺失；但他心中有我執，執著於我、人等相。迦葉！這是第四種破戒的譬喻，是持戒的虛假表象。迦葉！這四種都是破戒的譬喻，是持戒的虛假表象。』『再者，迦葉！如果說這種戒律，其中沒有『人』、沒有『我』、沒有『眾生』、沒有『壽命』，沒有『行』也沒有『不行』，沒有『作』也沒有『不作』，沒有『犯』也沒有『非犯』，沒有『名』沒有『色』也不是沒有『名色』，沒有『相』也不是沒有『相』，沒有『息念』也不是沒有『息念』，沒有『取』沒有『舍』也不是沒有『取捨』，不是『受』也不是『不受』，沒有『識』沒有『心』也不是沒有『識心』，沒有『世間』也沒有『出世間』，沒有『所住』也不是沒有『住』，沒有『自己持戒』也沒有『他人持戒』。對於這種戒律，要遠離一切譭謗，沒有迷惑，沒有執著。迦葉！這才是聖者無漏的正戒，遠離三界（欲界、色界、無色界）的一切執著。』這時，世尊說了偈頌：『所持的清凈戒，不執著於我人相，沒有犯也沒有持，沒有束縛也沒有解脫，微妙甚深而又善，遠離一切疑惑。迦葉，這種戒的真實相，是如來真實宣說的。』

【English Translation】 English version: 'What is precept?' 'Kashyapa! There is a Bhikkhu who fully upholds the Pratimoksha precepts (Buddhist monastic code for liberation), is well-versed in the Vinaya (monastic rules), deeply fears even minor offenses, always follows the training rules, speaks of pure precepts, and whose actions of body, speech, and mind are completely without transgression, and whose livelihood is free from wrong means. Yet, there is a fault in this. Why? Because he clings to his own abilities, thus forming a precept-attachment. Kashyapa! This is the first metaphor of a broken precept, a mere image of precept-keeping.' 'Furthermore, Kashyapa! There is a Bhikkhu who is well-versed in the Vinaya, constantly upholds the precepts, and secretly uses his actions of body, speech, and mind. However, he has a self-view, clinging to this notion and not letting go. Kashyapa! This is the second metaphor of a broken precept, a mere image of precept-keeping.' 'Furthermore, Kashyapa! There is a Bhikkhu who always practices loving-kindness and compassion towards sentient beings, fully endowed with charity; when he hears that all dharmas (phenomena) are unborn (without a real beginning), his heart is filled with fear. Kashyapa! This is the third metaphor of a broken precept, a mere image of precept-keeping.' 'Furthermore, Kashyapa! There is a Bhikkhu who practices the twelve dhuta practices (ascetic practices) completely without deficiency; yet, he has a sense of self, clinging to the notions of 'I' and 'person'. Kashyapa! This is the fourth metaphor of a broken precept, a mere image of precept-keeping. Kashyapa! These four are metaphors of broken precepts, mere images of precept-keeping.' 'Furthermore, Kashyapa! If one speaks of this precept, there is no 'person', no 'self', no 'sentient being', no 'lifespan', no 'action' nor 'non-action', no 'doing' nor 'non-doing', no 'offense' nor 'non-offense', no 'name' no 'form' nor 'non-name-form', no 'mark' nor 'non-mark', no 'cessation of thought' nor 'non-cessation of thought', no 'taking' no 'letting go' nor 'non-taking-letting go', neither 'receiving' nor 'non-receiving', no 'consciousness' no 'mind' nor 'non-consciousness-mind', no 'world' nor 'transcendental world', no 'abiding' nor 'non-abiding', no 'self-keeping of precepts' nor 'other-keeping of precepts'. In this precept, one is free from all slander, without delusion, without attachment. Kashyapa! This is the undefiled true precept of the noble ones, free from all attachments in the three realms (desire realm, form realm, formless realm).' At that time, the World Honored One spoke in verse: 'The precepts upheld are pure, Not clinging to the marks of self or person, There is neither offense nor keeping, Neither bondage nor liberation, Subtle, profound, and good, Free from all doubts. Kashyapa, this is the true nature of precepts, As truly spoken by the Tathagata.'

所持無垢戒，　　而於彼世間，　非為自身命，　　普濟諸群生，　同入真如際。　　迦葉此戒相，　如來真實說。

「所持離垢戒，　　于彼我人中，　無染亦無凈，　　無暗亦無明，　無得亦無失，　　不住於此岸，　不到于彼岸，　　亦非於中流，　縛脫而平等，　　無住如虛空，　非相非非相。　　迦葉此戒相，　如來真實說。

「所持無垢戒，　　不著于名色，　不住于等引，　　恒以凈妙心，　離我有無相。　　于彼別解脫，　遠離持犯等，　　無戒無不戒，　無定亦無散。　　依此而行道，　智觀無二取，　　此戒凈微妙，　安住三摩地，　　三摩地生觀，　智慧自清凈，　　是名具足戒。」

佛說大迦葉問大寶積正法經卷第四大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經

佛說大迦葉問大寶積正法經卷第五

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

爾時世尊說此伽他法時，八百苾芻漏盡意解心得解脫，三十億人遠塵離垢得法眼凈。五百苾芻得三摩地，聞此甚深微妙戒法，難解難入不信不學，從座而起速離佛會。是時尊者大迦葉白世尊言：「此五百苾芻雖得三摩地，云何聞此甚深之

【現代漢語翻譯】現代漢語譯本所持守的無垢戒律，是爲了在那個世間，不是爲了自身的生命，而是爲了普遍救濟所有眾生，一同進入真如的境界。迦葉（Kāśyapa），這戒律的相狀，是如來（Tathāgata）真實宣說的。所持守的離垢戒律，在對待『我』、『人』等概念時，既沒有染污也沒有清凈，沒有黑暗也沒有光明，沒有得到也沒有失去，不住留在此岸，也不到達彼岸，也不在中間的河流，束縛和解脫是平等的，無所住如同虛空，既不是『相』也不是『非相』。迦葉（Kāśyapa），這戒律的相狀，是如來（Tathāgata）真實宣說的。所持守的無垢戒律，不執著于名和色，不住留于等引（samāpatti，禪定的一種狀態），恒常以清凈微妙的心，遠離『我』和『無我』的相狀。在別解脫（prātimokṣa，戒律）中，遠離持戒和犯戒等概念，沒有戒律也沒有不戒律，沒有禪定也沒有散亂。依此而行道，以智慧觀察而無二元對立的執取，這戒律清凈而微妙，安住在三摩地（samādhi，禪定），三摩地生起觀照，智慧自然清凈，這稱為具足戒（upasampadā，比丘戒）。佛說大迦葉問大寶積正法經卷第四大正藏第 12 冊 No. 0352 佛說大迦葉問大寶積正法經佛說大迦葉問大寶積正法經卷第五西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯那時，世尊（Bhagavān）說此偈頌法時，八百位比丘（bhikṣu）漏盡意解，心得解脫，三十億人遠離塵垢，得到法眼清凈。五百位比丘（bhikṣu）得到三摩地（samādhi），聽到這甚深微妙的戒法，難以理解難以進入，不信不學，從座位上起身，迅速離開了佛的集會。這時，尊者大迦葉（Mahākāśyapa）對世尊（Bhagavān）說：『這五百位比丘（bhikṣu）雖然得到了三摩地（samādhi），為什麼聽到這甚深的』

【English Translation】 English version The immaculate precepts that are upheld, are for that world, not for one's own life, but to universally save all sentient beings, to enter the realm of Suchness together. Kāśyapa, this aspect of the precepts, is what the Tathāgata has truthfully declared. The immaculate precepts that are upheld, in dealing with concepts like 'self' and 'others', are neither defiled nor pure, neither dark nor bright, neither gaining nor losing, not dwelling on this shore, nor reaching the other shore, nor in the middle stream, bondage and liberation are equal, dwelling nowhere like the void, neither 'form' nor 'non-form'. Kāśyapa, this aspect of the precepts, is what the Tathāgata has truthfully declared. The immaculate precepts that are upheld, do not cling to name and form, do not dwell in samāpatti (a state of meditative absorption), constantly with a pure and subtle mind, are free from the aspects of 'self' and 'non-self'. In prātimokṣa (individual liberation), one is free from concepts like upholding and violating precepts, there is neither precept nor non-precept, neither concentration nor distraction. Relying on this to practice the path, with wisdom observing without dualistic grasping, these precepts are pure and subtle, abiding in samādhi (meditative concentration), from samādhi arises insight, wisdom is naturally pure, this is called the fully ordained precepts (upasampadā). The Sutra of the Great Collection of the Right Dharma, Asked by Mahākāśyapa, Spoken by the Buddha, Volume Four Taisho Tripitaka Volume 12, No. 0352, The Sutra of the Great Collection of the Right Dharma, Asked by Mahākāśyapa, Spoken by the Buddha The Sutra of the Great Collection of the Right Dharma, Asked by Mahākāśyapa, Spoken by the Buddha, Volume Five Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Great Master of Dharma Transmission, under Imperial Decree, from the Western Heaven At that time, when the Bhagavan spoke this verse of Dharma, eight hundred bhikṣus (monks) had their outflows exhausted, their minds liberated, and attained liberation, thirty billion people were freed from defilement and attained the purity of the Dharma eye. Five hundred bhikṣus (monks) attained samādhi (meditative concentration), upon hearing these profound and subtle precepts, difficult to understand and difficult to enter, not believing and not learning, they rose from their seats and quickly left the Buddha's assembly. At this time, the Venerable Mahākāśyapa said to the Bhagavan: 'These five hundred bhikṣus (monks), although they have attained samādhi (meditative concentration), why upon hearing these profound'

法，難解難入，不信不學，即從座起速便而退？」

佛言：「迦葉！彼等五百苾芻我見未除，於此無漏清凈戒法聞已難解難入，心生驚怖所以不信不行。迦葉！此伽他戒法甚深微妙，三佛菩提皆從此出，彼等罪友于此解脫妙善而不能入。」複次告言：「迦葉！彼五百苾芻，于如來教中是外道聲聞。如是迦葉！彼于如來本意執求一事法故，若聞一法決定信受，依教修學如是伽他之法，言教玄妙是故驚怖。」

又復告言：「迦葉！彼比丘意，于如來、應供、正遍知覺為求一法發心修行，于命終后求生忉利天宮，為如是事于佛教中而求出家。迦葉！此五百苾芻身見未舍，聞甚深法而生驚怖不信不學，此等命終必墮惡趣。」

是時世尊告尊者須菩提言：「汝往五百苾芻所，以善方便而為教導。」須菩提言：「世尊如是說法誨喻，聞已不信不行。我自小智言論寡識，云何化彼？」是時五百苾芻已在中路，爾時世尊即以神力化二苾芻，于中路中逆往五百苾芻，而即問言：「尊者！欲往何處？」苾芻答言：「我等今者欲詣林間，彼處寂靜自得定樂而當住處。」化苾芻問言：「欲住林野于意云何？」彼等苾芻而即答言：「世尊說法我昔未聞，今既聞已難解難入，心生驚怖不可信學，是以樂歸林野安處禪定而取安樂。

【現代漢語翻譯】現代漢語譯本：'佛法如此深奧難解，難以領悟，那些不信不學的人，為何會立刻起身離席退去呢？' 佛陀說：'迦葉（Mahākāśyapa，佛陀十大弟子之一）！那五百位比丘（bhikṣu，佛教出家男眾）的見解尚未消除，他們聽聞這無漏清凈的戒法，覺得難以理解和接受，心中產生恐懼，所以不相信也不修行。迦葉！這伽陀（gāthā，偈頌）戒法非常深奧微妙，三佛菩提（bodhi，覺悟）都由此而出，那些罪惡的朋友們對於這解脫的妙善之法卻不能領悟。'佛陀又告訴迦葉：'那五百位比丘，在如來的教法中是外道聲聞（śrāvaka，聽聞佛法而修行的人）。迦葉！他們執著于如來本意中的一種法，如果聽到一種法就決定相信並依教修行，但像這樣的伽陀之法，言辭玄妙，所以他們感到驚恐。' 佛陀又說：'迦葉！那些比丘的心意，是爲了在如來、應供（arhat，值得供養的人）、正遍知覺（samyak-saṃbuddha，完全覺悟的人）那裡求得一種法而發心修行，他們希望在命終后能往生到忉利天宮（Trāyastriṃśa，欲界六天之一），爲了這樣的目的才在佛教中出家。迦葉！這五百位比丘的『身見』（satkāya-dṛṣṭi，認為五蘊為真實自我的錯誤見解）沒有捨棄，聽聞甚深的佛法就產生恐懼，不相信也不學習，這些人命終后必定會墮入惡趣（durgati，不好的去處）。' 這時，世尊告訴尊者須菩提（Subhūti，佛陀十大弟子之一）：'你到那五百位比丘那裡去，用善巧方便的方法來教導他們。'須菩提說：'世尊，像這樣的說法教誨，他們聽了也不會相信，不會去修行。我自己的智慧淺薄，言辭匱乏，怎麼能教化他們呢？'這時，那五百位比丘已經在半路上了，那時世尊就用神通力化現出兩位比丘，在半路上迎向那五百位比丘，並問他們：'尊者！你們想去哪裡？'比丘們回答說：'我們現在想去樹林里，那裡寂靜，可以自己得到禪定的快樂，就在那裡安住。'化現的比丘問：'你們想住在樹林里，這是什麼意思呢？'那些比丘回答說：'世尊所說的法，我們以前沒有聽過，現在聽了覺得難以理解和接受，心中產生恐懼，不能相信也不能學習，所以樂意回到樹林里安住禪定，以求得安樂。'

【English Translation】 English version: 'The Dharma is so profound and difficult to understand, those who do not believe or learn, why do they immediately rise from their seats and retreat?' The Buddha said, 'Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha)! Those five hundred bhikṣus (Buddhist monks) have not yet eliminated their views. Upon hearing this undefiled and pure precepts, they find it difficult to understand and accept, and their hearts are filled with fear, so they do not believe or practice. Kāśyapa! This gāthā (verse) of precepts is very profound and subtle, and the three bodhi (enlightenment) of the Buddhas all come from it. Those sinful friends cannot enter this wonderful path of liberation.' The Buddha further told Kāśyapa, 'Those five hundred bhikṣus are śrāvakas (hearers of the Dharma) of the outer path in the Tathāgata's teachings. Kāśyapa! They are attached to one Dharma in the Tathāgata's original intention. If they hear one Dharma, they will believe and practice accordingly. However, this gāthā Dharma is profound and mysterious, so they are frightened.' The Buddha further said, 'Kāśyapa! The intention of those bhikṣus is to cultivate in order to seek one Dharma from the Tathāgata, the Arhat (worthy of offering), the Samyak-saṃbuddha (perfectly enlightened one). They hope to be reborn in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm) after their death. It is for this purpose that they have left home in Buddhism. Kāśyapa! These five hundred bhikṣus have not abandoned their 'self-view' (satkāya-dṛṣṭi, the mistaken view that the five aggregates are a real self). Upon hearing the profound Dharma, they become frightened, do not believe, and do not learn. These people will surely fall into the evil realms (durgati) after death.' At this time, the World Honored One told the Venerable Subhūti (one of the ten great disciples of the Buddha), 'Go to those five hundred bhikṣus and teach them with skillful means.' Subhūti said, 'World Honored One, even if they hear such teachings, they will not believe or practice. My own wisdom is shallow, and my words are lacking. How can I teach them?' At this time, the five hundred bhikṣus were already on their way. Then, the World Honored One used his supernatural power to transform two bhikṣus, who went to meet the five hundred bhikṣus on the road and asked them, 'Venerable ones! Where are you going?' The bhikṣus replied, 'We now want to go to the forest, where it is quiet, and we can find the joy of samadhi (meditative absorption) and stay there.' The transformed bhikṣus asked, 'What do you mean by wanting to live in the forest?' Those bhikṣus replied, 'The Dharma that the World Honored One spoke, we have not heard before. Now that we have heard it, we find it difficult to understand and accept, and our hearts are filled with fear. We cannot believe or learn it, so we prefer to return to the forest to settle in meditation and seek peace and joy.'

」化苾芻言：「尊者！世尊說法而為難解，心生驚怖不信不學不行，而歸林野以定為涅槃，是彼所執汝等不知。尊者！沙門之法非合論詰。今問尊者！云何名涅槃法？若於自身得涅槃者，則得補特伽羅、我、人、眾生、壽者，何得涅槃？夫涅槃法，非相非非相。」彼苾芻言：「涅槃既爾，云何證得？」化苾芻言：「除斷貪瞋癡法。」彼苾芻言：「貪瞋癡法雲何除斷。」化苾芻言：「貪瞋癡法，非在內非在外非在中間，本自無生今亦非滅。」化苾芻言：「尊者！不得執亦不得疑。若尊者不執不疑，即非護非不護、非樂非不樂，彼說為涅槃。尊者！此清凈戒相不生不滅，從三摩地生、從智慧生、從解脫生、從解脫知見生，離有離無，非相非無相。尊者！如是戒相即真涅槃。如是涅槃，無解脫可得、無煩惱可舍。尊者！汝以情想求圓寂者，此得妄想非涅槃也。若想中生想，非是涅槃，被想纏縛。如是若滅受想，得真三摩缽底。尊者！行者若行更無有上。」

是時化者說此正法之時，彼五百苾芻聞此法已漏盡意解心得解脫。如是五百苾芻復詣佛所到已頭面禮足，繞佛三匝於一面坐。

爾時長老須菩提即從座起，問彼苾芻：「尊者！汝於何去？今從何來？」彼言：「本非所去，今亦不來。」長老須菩提即以問佛：「

【現代漢語翻譯】現代漢語譯本：化身的比丘說：『尊者！世尊所說的法難以理解，（他們）心中產生恐懼，不相信、不學習、不修行，就回到林野中，把禪定當作涅槃，這是他們所執著的，你們不知道。尊者！沙門的修行方法不應該爭論詰難。現在我問尊者！什麼叫做涅槃法？如果從自身得到涅槃，那就得到了補特伽羅（個體）、我、人、眾生、壽者（生命），怎麼能得到涅槃呢？涅槃法，既不是有相也不是無相。』那位比丘說：『涅槃既然是這樣，如何才能證得呢？』化身比丘說：『去除斷除貪、嗔、癡這些法。』那位比丘說：『貪、嗔、癡這些法如何去除斷除呢？』化身比丘說：『貪、嗔、癡這些法，不在內，不在外，也不在中間，本來就沒有產生，現在也不會滅亡。』化身比丘說：『尊者！不要執著，也不要疑惑。如果尊者不執著也不疑惑，那就既不是守護也不是不守護，既不是快樂也不是不快樂，這就被稱為涅槃。尊者！這種清凈的戒相不生不滅，從三摩地（禪定）產生，從智慧產生，從解脫產生，從解脫知見產生，遠離有和無，既不是有相也不是無相。尊者！這樣的戒相就是真正的涅槃。這樣的涅槃，沒有解脫可以得到，沒有煩惱可以捨棄。尊者！你用情慾和妄想來追求圓寂，這是妄想而不是涅槃。如果妄想中產生妄想，那就不是涅槃，而是被妄想纏縛。如果滅除感受和妄想，就能得到真正的三摩缽底（正定）。尊者！修行者的修行沒有比這更高的了。』這時，化身比丘宣說這正法的時候，那五百位比丘聽了這法后，漏盡意解，心得解脫。這五百位比丘又來到佛陀那裡，到達后，頭面禮足，繞佛三圈，在一旁坐下。這時，長老須菩提從座位上站起來，問那些比丘：『尊者！你們從哪裡去？現在從哪裡來？』他們說：『本來沒有去處，現在也沒有來處。』長老須菩提就用這個問題問佛陀：

【English Translation】 English version: The transformed Bhikshu (monk) said: 'Venerable ones! The Dharma (teachings) spoken by the World Honored One is difficult to understand. (They) generate fear in their hearts, do not believe, do not learn, do not practice, and return to the forest, taking meditation as Nirvana. This is what they are attached to, and you do not know it. Venerable ones! The practice of a Shramana (ascetic) should not involve arguments and debates. Now I ask you, Venerable ones! What is called the Dharma of Nirvana? If one attains Nirvana from oneself, then one attains Pudgala (individual), self, person, sentient being, and Jiva (life). How can one attain Nirvana? The Dharma of Nirvana is neither with form nor without form.' That Bhikshu said: 'Since Nirvana is like this, how can it be attained?' The transformed Bhikshu said: 'By removing and cutting off the Dharmas of greed, hatred, and delusion.' That Bhikshu said: 'How are the Dharmas of greed, hatred, and delusion removed and cut off?' The transformed Bhikshu said: 'The Dharmas of greed, hatred, and delusion are neither within, nor without, nor in between. They originally did not arise, and now they will not cease.' The transformed Bhikshu said: 'Venerable ones! Do not be attached, and do not doubt. If you are neither attached nor doubtful, then it is neither protecting nor not protecting, neither pleasure nor not pleasure. This is called Nirvana. Venerable ones! This pure precept is neither arising nor ceasing. It arises from Samadhi (meditation), arises from wisdom, arises from liberation, and arises from the knowledge and vision of liberation. It is apart from existence and non-existence, neither with form nor without form. Venerable ones! Such a precept is true Nirvana. Such Nirvana has no liberation to be attained, and no afflictions to be abandoned. Venerable ones! If you seek Parinirvana (final Nirvana) with emotions and thoughts, this is delusion and not Nirvana. If thoughts arise within thoughts, that is not Nirvana, but being bound by thoughts. If one extinguishes feelings and thoughts, one attains true Samapatti (right concentration). Venerable ones! There is no higher practice for a practitioner than this.' At that time, when the transformed Bhikshu was speaking this true Dharma, the five hundred Bhikshus, upon hearing this Dharma, had their outflows exhausted, their minds understood, and their hearts were liberated. These five hundred Bhikshus then went to the Buddha. Upon arriving, they bowed their heads to his feet, circumambulated the Buddha three times, and sat down on one side. At that time, the elder Subhuti rose from his seat and asked those Bhikshus: 'Venerable ones! Where did you go? Where have you come from now?' They said: 'Originally there was no place to go, and now there is no place to come from.' The elder Subhuti then asked the Buddha with this question:

世尊！此所說法其義云何？」佛言：「無生無滅。」須菩提言：「汝等尊者云何聞法？」彼苾芻言：「無縛無脫。」須菩提言：「誰化汝等？」彼苾芻言：「無身無心。」須菩提言：「汝等云何修行？」彼苾芻言：「無無明滅亦無無明生。」須菩提言：「云何汝為聲聞？」彼苾芻言：「不得聲聞亦不成佛。」須菩提言：「云何汝之梵行？」彼苾芻言：「不住三界。」須菩提言：「汝於何時而入涅槃？」彼苾芻言：「如來入涅槃時我即涅槃。」須菩提言：「汝等所作已辦。」彼苾芻言：「了知我人。」須菩提言：「汝煩惱已盡。」彼苾芻言：「一切法亦盡。」須菩提言：「汝等善破魔王。」彼苾芻言：「蘊身尚不得，何有魔王破？」須菩提言：「汝知師耶？」彼苾芻言：「非身非口非心。」須菩提言：「汝得清凈勝地。」彼苾芻言：「無取無舍。」須菩提言：「汝出輪迴今到彼岸。」彼苾芻言：「不到彼岸亦不得輪迴。」須菩提言：「汝信勝地。」彼苾芻言：「一切執解脫。」須菩提言：「汝何所去？」彼苾芻言：「如來去處去。」化苾芻言：「尊者！須菩提汝令彼去。」說是法時，眾中有八百苾芻發聲聞意心得解脫，三十二億眾生遠塵離垢得法眼凈。

爾時會中有菩薩摩訶薩名曰普光，即從座起合掌向佛而白佛

【現代漢語翻譯】現代漢語譯本：『世尊！您所說的法，它的含義是什麼？』佛說：『無生無滅。』須菩提問：『你們這些尊者是如何聽聞佛法的？』那些比丘說：『沒有束縛，也沒有解脫。』須菩提問：『是誰教化你們的？』那些比丘說：『沒有身體，也沒有心。』須菩提問：『你們是如何修行的？』那些比丘說：『沒有無明的滅，也沒有無明的生。』須菩提問：『你們怎麼成為聲聞（sravaka，聽聞佛陀教誨而得道的人）的？』那些比丘說：『既沒有得到聲聞的果位，也沒有成佛。』須菩提問：『你們的梵行（brahmacarya，清凈的修行）是什麼？』那些比丘說：『不住於三界（欲界、色界、無色界）。』須菩提問：『你們什麼時候進入涅槃（nirvana，解脫的境界）？』那些比丘說：『如來（tathagata，佛的稱號）進入涅槃時，我們也就進入涅槃。』須菩提說：『你們所作的已經完成了。』那些比丘說：『了知我與人的虛幻性。』須菩提問：『你們的煩惱已經斷盡了嗎？』那些比丘說：『一切法也都斷盡了。』須菩提說：『你們善於破除魔王（mara，障礙修行的惡魔）。』那些比丘說：『連蘊身（skandha，構成個體的五種要素）都不可得，哪裡還有魔王可破？』須菩提問：『你們知道自己的老師嗎？』那些比丘說：『不是身體，不是口，也不是心。』須菩提說：『你們得到了清凈殊勝的境界。』那些比丘說：『沒有取，也沒有舍。』須菩提說：『你們已經出離輪迴，到達彼岸。』那些比丘說：『沒有到達彼岸，也沒有輪迴。』須菩提說：『你們相信殊勝的境界。』那些比丘說：『一切執著都已解脫。』須菩提問：『你們將去哪裡？』那些比丘說：『去如來所去的地方。』化現的比丘說：『尊者須菩提，你讓他們離開吧。』當說此法時，眾中有八百比丘發聲聞心，得到解脫，三十二億眾生遠離塵垢，得到法眼清凈。這時，會中有一位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）名叫普光，即從座位上站起來，合掌向佛稟告說：

【English Translation】 English version: 'World Honored One! What is the meaning of the Dharma you have spoken?' The Buddha said, 'No birth, no death.' Subhuti asked, 'How do you venerable ones hear the Dharma?' Those bhikshus (monks) said, 'No bondage, no liberation.' Subhuti asked, 'Who has taught you?' Those bhikshus said, 'No body, no mind.' Subhuti asked, 'How do you practice?' Those bhikshus said, 'No extinction of ignorance, nor arising of ignorance.' Subhuti asked, 'How are you sravakas (hearers of the Buddha's teachings)?' Those bhikshus said, 'Neither attaining sravakaship nor becoming a Buddha.' Subhuti asked, 'What is your brahmacarya (holy life)?' Those bhikshus said, 'Not abiding in the three realms (desire realm, form realm, formless realm).' Subhuti asked, 'When will you enter nirvana (liberation)?' Those bhikshus said, 'When the Tathagata (Buddha) enters nirvana, we also enter nirvana.' Subhuti said, 'Your work is done.' Those bhikshus said, 'Knowing the illusion of self and others.' Subhuti asked, 'Have your afflictions been exhausted?' Those bhikshus said, 'All dharmas (phenomena) are also exhausted.' Subhuti said, 'You have well defeated Mara (the demon of obstacles).' Those bhikshus said, 'Even the skandhas (aggregates of existence) are not attainable, how can there be a Mara to defeat?' Subhuti asked, 'Do you know your teacher?' Those bhikshus said, 'Not body, not mouth, not mind.' Subhuti said, 'You have attained a pure and supreme state.' Those bhikshus said, 'No taking, no giving up.' Subhuti said, 'You have left samsara (cycle of rebirth) and reached the other shore.' Those bhikshus said, 'Neither reaching the other shore nor being in samsara.' Subhuti said, 'You believe in the supreme state.' Those bhikshus said, 'All attachments are liberated.' Subhuti asked, 'Where will you go?' Those bhikshus said, 'To where the Tathagata goes.' The transformed bhikshus said, 'Venerable Subhuti, let them go.' When this Dharma was spoken, eight hundred bhikshus in the assembly developed the sravaka mind and attained liberation, and thirty-two billion beings were purified of defilements and attained the pure Dharma eye. At that time, in the assembly, there was a Bodhisattva-Mahasattva (great bodhisattva) named Universal Light, who rose from his seat, joined his palms, and addressed the Buddha:

言：「世尊！此大寶積正法，令諸菩薩應云何學？應云何住？」佛告：「善男子！所說正法真實戒行，汝等受持應如是住，於此正法得大善利。善男子！譬如有人乘彼土船欲過深廣大河。善男子！于意云何？彼人乘此土船，作何方便速得到于彼岸？」普光言：「世尊！須是用大氣力勇猛精進方達彼岸。」佛言：「普光！有何所以要施勤力？」「世尊！彼河中流深而復廣令人憂怕，若不勤力必見沉沒。」佛告普光菩薩：「如是，若諸菩薩修學正法，欲度生死四流大河，鬚髮勇猛精進之力通達佛法，若不精進修學決定退墮。又復思惟，此身無強無常速朽之法，四流浩渺云何得度？彼諸眾生恒處此岸，汝等今者受持妙法大船，運度一切眾生過輪迴河至菩提岸。」

普光菩薩復白佛言：「世尊！菩薩云何受持妙法大船？」「善男子！所有佈施、持戒、忍辱、慈心，所集無邊福德，起平等心莊嚴一切眾生。於七菩提分善而不忘失，精進受持心生決定，以巧方便深達實相，以大悲心拔眾生苦，以四攝法護諸有情，以四無量饒益眾生，以四念處恒自思惟，以四正斷勤斷勤修，以四神足奮迅神通，以其五根令生眾善，以其五力堅固不退，以八聖道遠離魔怨不住邪道，于奢摩他、毗缽舍那無相無著。菩薩令此廣大法行名聞十方，使

【現代漢語翻譯】現代漢語譯本：普光菩薩言：『世尊！這大寶積正法，應如何讓菩薩們學習？應如何安住？』佛陀告訴他：『善男子！所說的正法真實戒行，你們應當受持並如此安住，於此正法中獲得大利益。善男子！譬如有人乘坐此地的船隻想要渡過深廣的大河。善男子！你認為如何？那人乘坐此地的船隻，要用什麼方法才能快速到達彼岸？』普光菩薩說：『世尊！必須用強大的氣力，勇猛精進才能到達彼岸。』佛陀說：『普光！為什麼要施加勤奮的力量呢？』『世尊！那河水中央既深又廣，令人憂懼，若不勤奮努力必定會沉沒。』佛陀告訴普光菩薩：『正是如此，如果各位菩薩修學正法，想要渡過生死四流的大河，必須發起勇猛精進的力量才能通達佛法，若不精進修學必定會退墮。又應當思惟，此身無力、無常，是迅速朽壞之法，四流浩渺，如何才能渡過？那些眾生恒常處於此岸，你們現在受持妙法大船，運載一切眾生渡過輪迴之河到達菩提彼岸。』普光菩薩又對佛陀說：『世尊！菩薩應如何受持妙法大船？』『善男子！所有佈施、持戒、忍辱、慈心，所積累的無邊福德，以平等心莊嚴一切眾生。對於七菩提分善加修習而不忘失，精進受持，心中生起決定，以巧妙的方法深入瞭解實相，以大悲心拔除眾生的痛苦，以四攝法護持一切有情，以四無量心饒益眾生，以四念處恒常自我反思，以四正斷勤奮斷除惡法、勤奮修習善法，以四神足奮迅神通，以五根令生一切善法，以五力堅固不退，以八聖道遠離魔怨，不住于邪道，于奢摩他（止）、毗缽舍那（觀）無相無著。菩薩令此廣大法行名聞十方，使'

【English Translation】 English version: Puguang Bodhisattva said, 『World Honored One! How should Bodhisattvas learn this great treasure of the Dharma? How should they abide in it?』 The Buddha told him, 『Good man! You should receive and abide in the true precepts and practices of the Dharma as I have described, and you will gain great benefit from this Dharma. Good man! It is like a person who wants to cross a deep and wide river by boat from this shore. Good man! What do you think? What means should that person use to quickly reach the other shore by boat from this shore?』 Puguang said, 『World Honored One! One must use great strength and courageous diligence to reach the other shore.』 The Buddha said, 『Puguang! Why is it necessary to exert diligent effort?』『World Honored One! The middle of that river is deep and wide, causing fear. If one is not diligent, one will surely sink.』 The Buddha told Puguang Bodhisattva, 『It is so. If Bodhisattvas study the Dharma and wish to cross the great river of the four streams of birth and death, they must generate the power of courageous diligence to understand the Buddha's teachings. If they do not diligently study, they will surely fall back. Furthermore, they should contemplate that this body is weak, impermanent, and quickly decaying. How can one cross the vast four streams? Those beings are always on this shore. Now you are receiving the great ship of the wonderful Dharma, carrying all beings across the river of reincarnation to the shore of Bodhi.』 Puguang Bodhisattva again asked the Buddha, 『World Honored One! How should Bodhisattvas receive and hold the great ship of the wonderful Dharma?』『Good man! All the boundless merits accumulated through giving, keeping precepts, patience, and loving-kindness should be used to adorn all beings with an equal mind. One should practice the seven factors of enlightenment well and not forget them, diligently receive and hold them, and generate determination in one's heart. One should deeply understand the true nature of reality through skillful means, remove the suffering of beings with great compassion, protect all sentient beings with the four means of attraction, benefit beings with the four immeasurables, constantly reflect on oneself with the four foundations of mindfulness, diligently abandon evil and cultivate good with the four right exertions, swiftly manifest supernatural powers with the four bases of psychic power, generate all good with the five roots, become firm and unretreating with the five powers, stay away from demonic hindrances and not abide in evil paths with the eightfold noble path, and be without attachment to Samatha (calm abiding) and Vipassana (insight). Bodhisattvas should make this vast practice of the Dharma known in all ten directions, so that』

諸眾生來入微妙正法大船，過彼生死四流大河，得至涅槃安樂彼岸，得無所畏永離諸見。善男子！汝等當知，如是菩薩以妙法大船，經無量百千俱胝那由他劫，運度一切眾生過彼四流大河不得疲苦。汝如是受持應如是住。」

佛告普光菩薩：「汝今速運真實方便起大悲心，令一切眾生心意清凈勇猛精進，種諸善根令生不退，恒樂出家聞法無倦，植眾德本求最上道，圓滿智慧身心寂靜，安處林野遠離惡友，于第一義明瞭通達，行正方便，于真俗諦理智無二，平等一空息諸妄念。善男子！菩薩為諸有情應如是受持應如是住。」

爾時尊者大迦葉聞是法已而白佛言：「世尊！如是大寶積正法，為求大乘者說，昔未曾有。世尊！若善男子善女人，於此大寶積正法，受持解說一句一偈，所得福德其義云何？」

佛告迦葉：「應如是知。若有善男子善女人，於此大寶積正法，受持一句一偈所得福德。善男子！譬如有人以恒河沙數世界滿中七寶供養恒河沙等如來，每一一如來而各以一恒河沙數世界七寶佈施，又每一一如來各造一恒河沙佛寺精舍，又一一如來各有無量聲聞之眾，以一切樂具經一恒河沙劫而以供養。又彼諸如來及聲聞弟子入涅槃后，復以七寶各起塔廟。善男子，如是福德無量無邊。不如有人於此寶積

【現代漢語翻譯】現代漢語譯本：諸位眾生來到這微妙正法的大船上，渡過生死的四條河流，到達涅槃安樂的彼岸，獲得無所畏懼，永遠脫離各種見解。善男子！你們應當知道，這樣的菩薩用妙法大船，經歷無量百千俱胝那由他劫（俱胝：千萬；那由他：億），運載一切眾生渡過那四條河流，不會感到疲憊辛苦。你們應當這樣受持，應當這樣安住。

佛陀告訴普光菩薩：『你現在應當迅速運用真實的方便法門，發起大悲心，使一切眾生的心意清凈，勇猛精進，種下各種善根，使之不退轉，恒常樂於出家，聽聞佛法沒有厭倦，培植各種功德的根本，追求最上乘的道，圓滿智慧，身心寂靜，安住在林野，遠離惡友，對於第一義諦（第一義諦：佛教的最高真理）明瞭通達，實行正當的方便法門，對於真諦（真諦：佛教的根本真理）和俗諦（俗諦：世俗的真理）的道理和智慧沒有分別，平等空寂，止息各種虛妄的念頭。善男子！菩薩爲了各種有情眾生，應當這樣受持，應當這樣安住。』

當時，尊者大迦葉聽了這些法后，對佛說：『世尊！這樣的大寶積正法，是為求大乘（大乘：佛教中追求成佛的教派）的人說的，過去從未有過。世尊！如果善男子善女人，對於這大寶積正法，受持解說一句一偈，所得到的福德意義是什麼呢？』

佛陀告訴迦葉：『應當這樣理解。如果有善男子善女人，對於這大寶積正法，受持一句一偈所得到的福德。善男子！譬如有人用恒河沙數的世界裝滿七寶，供養恒河沙數那麼多的如來（如來：佛的稱號），每一位如來都各自用一個恒河沙數的世界的七寶佈施，又每一位如來各自建造一個恒河沙數的佛寺精舍，又每一位如來都有無量聲聞（聲聞：佛教中聽聞佛法而修行的人）的弟子，用一切樂具經過一個恒河沙劫的時間來供養。又那些如來和聲聞弟子入涅槃（涅槃：佛教中解脫生死的狀態）后，又用七寶各自建造塔廟。善男子，這樣的福德無量無邊。不如有人對於這寶積

【English Translation】 English version: All sentient beings come to this great ship of the subtle and true Dharma, cross the great river of the four flows of birth and death, reach the peaceful shore of Nirvana, attain fearlessness, and forever be free from all views. Good men! You should know that such Bodhisattvas, with the great ship of the wonderful Dharma, through immeasurable hundreds of thousands of kotis (kotis: ten million) of nayutas (nayutas: a hundred million), transport all sentient beings across those four great rivers without feeling weary or distressed. You should receive and uphold it in this way, and abide in this way.

The Buddha said to Bodhisattva Universal Light: 'Now you should quickly employ true expedient means, arouse great compassion, purify the minds of all sentient beings, make them courageous and diligent, plant all good roots so that they do not regress, always delight in leaving home, listen to the Dharma without weariness, cultivate the roots of all virtues, seek the supreme path, perfect wisdom, make body and mind tranquil, dwell in the forests, stay away from evil friends, clearly understand the first principle (first principle: the highest truth in Buddhism), practice proper expedient means, have no duality in the truth of the absolute and the relative, be equally empty, and cease all delusive thoughts. Good men! Bodhisattvas, for the sake of all sentient beings, should receive and uphold it in this way, and abide in this way.'

At that time, the Venerable Mahakasyapa, having heard this Dharma, said to the Buddha: 'World Honored One! This great treasure of the Dharma, the Great Collection, is spoken for those who seek the Great Vehicle (Great Vehicle: the Mahayana school of Buddhism), and has never been before. World Honored One! If a good man or good woman, in this great treasure of the Dharma, the Great Collection, receives, upholds, and explains even one verse, what is the meaning of the merit they obtain?'

The Buddha told Kasyapa: 'You should understand it this way. If there is a good man or good woman who, in this great treasure of the Dharma, the Great Collection, receives and upholds even one verse, the merit they obtain is like this. Good men! For example, if someone fills worlds as numerous as the sands of the Ganges River with the seven treasures, and offers them to Buddhas as numerous as the sands of the Ganges River, and each Buddha in turn gives away the seven treasures of a world as numerous as the sands of the Ganges River, and each Buddha in turn builds monasteries as numerous as the sands of the Ganges River, and each Buddha has countless disciples of the Sravakas (Sravakas: those who practice Buddhism by listening to the teachings), and offers them all kinds of comforts for a kalpa (kalpa: an extremely long period of time) as numerous as the sands of the Ganges River. And after those Buddhas and Sravaka disciples enter Nirvana (Nirvana: the state of liberation from the cycle of birth and death), they again build stupas with the seven treasures. Good men, such merit is immeasurable and boundless. It is not as great as the merit of someone who, in this Great Collection'

正法受持解說一句一偈，功德勝彼。若復有人為其父母解說此經，彼人命終不墮惡趣，其母后身轉成男子。」

佛言：「所在之處，若復有人於此大寶積經典書寫受持讀誦解說，而於此處一切世間天人阿修羅恭敬供養如佛塔廟。若有法師聞此寶積正法經典，發尊重心受持讀誦書寫供養。若有善男子善女人，于彼法師如佛供養尊重恭敬頂禮讚嘆，彼人現世佛與授記，當得阿耨多羅三藐三菩提，臨命終時得見如來。又彼法師復得十種身業清凈。何等為十？一者臨命終時不受眾苦；二者眼識明朗不睹惡相；三者手臂安定不摸虛空；四者腳足安隱而不蹴踏；五者大小便利而不漏失；六者身體諸根而不臭穢；七者腹腸宛然而不膀脹；八者舌相舒展而不彎縮；九者眼目儼然而不醜惡；十者身雖入滅形色如生。如是得此十種身業清凈。

「復有十種口業清凈。何等為十？一者言音美好；二者所言慈善；三者言說殊妙；四者言發愛語；五者其言柔軟；六者所言誠諦；七者先言問訊；八者言堪聽受；九者天人愛樂；十者如佛說言。如是十種口業清凈。

「復有十種意業清凈。何等為十？一者意無瞋恚；二者不生嫉妒；三者不自恃怙；四者無諸冤惱；五者離其過失；六者無顛倒想；七者無下劣想；八者無犯戒想；九者正

【現代漢語翻譯】現代漢語譯本：如果有人受持並解釋一句偈語的正法，其功德勝過其他。如果有人為父母解釋這部經，此人命終后不會墮入惡道，其母親來世會轉產生男子。佛說：『無論在何處，如果有人書寫、受持、讀誦、解釋這部《大寶積經》，那麼此地的一切世間天人、阿修羅都應像對待佛塔廟一樣恭敬供養。如果有法師聽聞這部《寶積》正法經典，生起尊重之心，受持、讀誦、書寫、供養，如果有善男子、善女人，像供養佛一樣供養、尊重、恭敬、頂禮、讚歎那位法師，此人今生就會得到佛的授記，將來會證得阿耨多羅三藐三菩提（無上正等正覺），臨命終時能見到如來。而且那位法師還會得到十種身業清凈。是哪十種呢？第一，臨命終時不受各種痛苦；第二，眼識明亮，不會看到惡相；第三，手臂安定，不會在空中亂摸；第四，腳足安穩，不會亂踢亂踩；第五，大小便不會遺漏；第六，身體各器官不會發出臭味；第七，腹部腸道平坦，不會腫脹；第八，舌頭伸展，不會彎曲收縮；第九，眼睛端正，不會醜陋；第十，身體雖然入滅，但形色如生。如此便能得到這十種身業清凈。『還有十種口業清凈。是哪十種呢？第一，言語聲音美好；第二，所說的話慈善；第三，言語表達殊妙；第四，言語充滿愛意；第五，言語柔和；第六，所說的話真實；第七，先問候；第八，言語值得聽受；第九，天人喜愛；第十，像佛說的話一樣。如此便能得到這十種口業清凈。『還有十種意業清凈。是哪十種呢？第一，心中沒有嗔恨；第二，不生嫉妒；第三，不自恃驕傲；第四，沒有冤仇煩惱；第五，遠離過失；第六，沒有顛倒的想法；第七，沒有低劣的想法；第八，沒有犯戒的想法；第九，正

【English Translation】 English version: The merit of upholding and explaining even a single verse of the true Dharma surpasses that of others. If someone explains this scripture to their parents, that person will not fall into evil realms after death, and their mother will be reborn as a man in her next life. The Buddha said, 'Wherever there is a place, if someone writes, upholds, recites, and explains this Great Treasure Accumulation Scripture, all the worldly beings, gods, humans, and asuras in that place should respectfully make offerings as if to a Buddha's stupa or temple. If a Dharma master hears this Treasure Accumulation true Dharma scripture and develops a respectful mind, upholding, reciting, writing, and making offerings, and if a good man or good woman makes offerings, respects, reveres, bows down to, and praises that Dharma master as if they were making offerings to the Buddha, that person will receive a prediction from the Buddha in this life and will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the future, and will see the Tathagata at the time of their death. Moreover, that Dharma master will also attain ten kinds of purity in their bodily actions. What are the ten? First, at the time of death, they will not suffer various pains; second, their eye consciousness will be clear and they will not see evil forms; third, their arms will be stable and they will not grope in the air; fourth, their feet will be steady and they will not kick or stomp; fifth, they will not leak urine or feces; sixth, their bodily organs will not emit foul odors; seventh, their abdomen and intestines will be flat and not swollen; eighth, their tongue will be extended and not curled up; ninth, their eyes will be upright and not ugly; tenth, although their body has passed away, their form and color will be as if they were alive. In this way, they will attain these ten kinds of purity in their bodily actions.' 'There are also ten kinds of purity in speech. What are the ten? First, their voice will be beautiful; second, their words will be kind; third, their speech will be exquisite; fourth, their words will be full of love; fifth, their words will be gentle; sixth, their words will be truthful; seventh, they will greet others first; eighth, their words will be worthy of being heard; ninth, gods and humans will love them; tenth, their words will be like the words of the Buddha. In this way, they will attain these ten kinds of purity in speech.' 'There are also ten kinds of purity in mind. What are the ten? First, their mind will be without anger; second, they will not be jealous; third, they will not be arrogant; fourth, they will have no grievances or troubles; fifth, they will be free from faults; sixth, they will have no inverted thoughts; seventh, they will have no inferior thoughts; eighth, they will have no thoughts of breaking precepts; ninth, they will be right

意繫心思惟佛土；十者遠離我人得三摩地成就諸佛教法。如是得十種意業清凈。我今於此而說頌曰：

「臨終不受苦，　　非見諸惡相，　手不摸虛空，　　腳足無蹴踏，　便利絕漏失，　　身根不臭穢，　腹藏無膀脹，　　舌紅不彎縮，　眼目相儼然，　　命終顏不改，　如是身十種，　　福善清凈相。　言音得美妙，　　出語而慈善，　所說自殊常，　　發語人愛樂，　復有柔軟聲，　　所言而誠諦，　方便能問訊，　　堪令人聽受，　天龍眾亦欽，　　清響如佛語，　如是口十種，　　口業得清凈。　心意雖瞋恚，　　嫉妒而不生，　于自無恃怙，　　冤惱亦自除，　得離眾過失，　　顛倒想不生，　不作于下劣，　　禁戒勿令虧，　正意而繫念，　　遠離於我人，　復得三摩地，　　通達諸佛法，　如是意十種，　　心業清凈相。」

佛告大迦葉：「若善男子善女人，汝等應以香花伎樂繒蓋幢幡飲食衣服一切樂具，供養此大寶積正法，志心歸命受持讀誦。所以者何？迦葉！如是一切諸佛如來、應、正等覺，皆從此出，應以最上供養而供養之。」

佛說此經已，尊者大迦葉一心頂戴，菩薩摩訶薩及諸比丘、天、龍、藥叉、乾闥婆、阿修羅等，一切大眾皆大

【現代漢語翻譯】現代漢語譯本（十）心意專注于思惟佛土；（十）遠離我執和人執，從而獲得三摩地（Samadhi，禪定）成就，通達諸佛的教法。這樣就能獲得十種意業的清凈。我現在用偈頌來說明：『臨終時不會遭受痛苦，不會見到各種惡相，手不會在空中亂摸，腳也不會亂蹬，大小便不會失禁，身體不會發出臭味，腹部不會脹滿，舌頭保持紅色不會彎曲萎縮，眼睛依然明亮，臨終時容顏不會改變，這是身體的十種福善清凈之相。言語聲音美妙，說出的話語慈善，所說的話語與衆不同，說出的話語令人喜愛，聲音柔和，所說的話語真實可信，善於問候，能夠讓人樂於接受，天龍等眾也敬佩，聲音清澈如同佛語，這是口業的十種清凈之相。心中即使有嗔恚，也不會生起嫉妒，不會自恃，冤仇和煩惱也會自行消除，能夠遠離各種過失，不會產生顛倒的妄想，不會做下劣的事情，持守戒律不會有虧損，以正念繫念，遠離我執和人執，從而獲得三摩地（Samadhi，禪定），通達諸佛的教法，這是意業的十種清凈之相。』佛陀告訴大迦葉（Mahakasyapa）：『如果善男子善女人，你們應當用香、花、伎樂、繒蓋、幢幡、飲食、衣服以及一切樂器，來供養這部《大寶積正法》，真心歸命，受持讀誦。為什麼呢？迦葉（Kasyapa）！因為一切諸佛如來、應、正等覺，都是從此而出，應當用最上的供養來供養它。』佛陀說完這部經后，尊者大迦葉（Mahakasyapa）一心頂戴，菩薩摩訶薩（Bodhisattva-Mahasattva）以及諸比丘、天、龍、藥叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）等一切大眾都非常歡喜，信受奉行。

【English Translation】 English version (Ten) The mind focuses on contemplating the Buddha-lands; (ten) being apart from self and others, one attains Samadhi (meditative absorption), accomplishing the teachings of all Buddhas. Thus, one obtains ten kinds of purity of mental karma. I will now explain this in verses: 'At the time of death, one does not suffer, does not see any evil signs, the hands do not grope in the air, the feet do not kick about, there is no incontinence, the body does not emit foul odors, the abdomen is not bloated, the tongue remains red and does not curl up, the eyes remain clear, and the countenance does not change at death. These are the ten pure signs of good fortune of the body. The voice is beautiful, the words spoken are kind, what is said is extraordinary, the words spoken are pleasing, the voice is gentle, what is said is truthful, one is good at greeting, one is able to be listened to, the gods and dragons also admire, the sound is clear like the Buddha's words. These are the ten pure signs of verbal karma. Even if there is anger in the mind, jealousy does not arise, one is not self-reliant, grievances and afflictions are eliminated, one is able to be apart from all faults, distorted thoughts do not arise, one does not engage in inferior actions, one keeps the precepts without any deficiency, one focuses with right mindfulness, being apart from self and others, one attains Samadhi (meditative absorption), understanding the teachings of all Buddhas. These are the ten pure signs of mental karma.' The Buddha told Mahakasyapa: 'If good men and good women, you should use incense, flowers, music, silk canopies, banners, food, clothing, and all kinds of musical instruments to make offerings to this Great Treasure Accumulation of the Right Dharma, wholeheartedly taking refuge, receiving, upholding, reading, and reciting it. Why is that? Kasyapa! Because all the Tathagatas, Arhats, and Samyaksambuddhas come from this, you should make the highest offerings to it.' After the Buddha finished speaking this sutra, the Venerable Mahakasyapa wholeheartedly bowed in reverence, and the Bodhisattva-Mahasattvas, as well as all the Bhikkhus, gods, dragons, Yakshas, Gandharvas, Asuras, and all the great assembly were very joyful, believed, and practiced accordingly.

歡喜信受奉行。

佛說大迦葉問大寶積正法經卷第五

【現代漢語翻譯】現代漢語譯本歡喜地接受並遵照實行。

《佛說大迦葉問大寶積正法經》卷第五

【English Translation】 English version Joyfully accepted, believed, and practiced.

The Fifth Scroll of the Sutra of the Right Dharma of the Great Treasure Accumulation, Spoken by the Buddha, Asked by Mahākāśyapa