T13n0397_大方等大集經

大正藏第 13 冊 No. 0397 大方等大集經

No. 397

大方等大集經卷第一

北涼天竺三藏曇無讖于姑臧譯

瓔珞品第一

如是我聞：

一時，佛在王舍城耆阇崛山中，往古諸佛本所住處大塔之中——諸大菩薩之所讚歎，其地潔凈微妙，最勝諸佛法座；諸天、龍、鬼、乾闥婆等常行稱詠，又能增長無量善根；常有諸佛微妙光明，成就無量無邊功德，具足諸佛所行之處。如來得成菩提道已，轉妙法輪，調伏無量無邊眾生，於一切法而得自在。世尊逮得一切法中無礙智慧，能善分別一切眾生諸根利鈍，永斷一切煩惱習氣，不待莊嚴了知諸法，與大比丘僧六萬八千，一切調伏斷煩惱習氣，皆是佛子善解深義，悉是福田能斷諸有，得凈戒果不生不滅。

復有無量諸菩薩僧，具無礙智甚深智無知智，大慈大悲降注法雨，能施一切甘露法味，于諸眾生等心如地，增長成就助菩提法。智慧光明能破黑闇，悉能照明善惡之道，能開眾生善心蓮華，能令眾生善根成熟，增長善芽干煩惱海，具智慧翼游空無礙，喻之如日；善能增損眾生善惡，喻之如月；為諸善本，如須彌山，至心寂靜修行梵行，不為世論之所動轉，安住無上出家之法，能見諸佛一切世界；積善法藏猶

【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，在往昔諸佛曾經居住的大塔之中——這個地方被諸大菩薩所讚歎，其地潔凈微妙，是諸佛最殊勝的法座；諸天、龍、鬼、乾闥婆（Gandharva）等常常稱頌讚美，又能增長無量的善根；這裡常有諸佛微妙的光明，成就無量無邊的功德，具足諸佛所行之處。如來（Tathāgata）成就菩提道后，轉動微妙的法輪，調伏無量無邊的眾生，對於一切法都得自在。世尊（Bhagavān）獲得一切法中無礙的智慧，能夠善巧地分辨一切眾生的根器利鈍，永遠斷除一切煩惱的習氣，不需要任何莊嚴就能了知諸法，與六萬八千大比丘僧在一起，他們都已調伏斷除煩惱習氣，都是佛的弟子，善於理解深奧的義理，都是福田，能夠斷除諸有，得到清凈戒律的果報，不生不滅。 又有無量諸菩薩僧，他們具有無礙的智慧、甚深的智慧和無知智，以大慈大悲降下法雨，能夠施予一切甘露法味，對於一切眾生都平等如大地，增長成就輔助菩提的法門。他們的智慧光明能夠破除黑暗，能夠照亮善惡之道，能夠開啟眾生的善心蓮花，能夠使眾生的善根成熟，增長善的幼苗，乾涸煩惱的海洋，具有智慧的翅膀，在空中自由自在地遊走，如同太陽；他們善於增益或減損眾生的善惡，如同月亮；他們是諸善的根本，如同須彌山（Sumeru），至心寂靜地修行梵行，不被世俗的言論所動搖，安住于無上的出家之法，能夠見到諸佛的一切世界；他們積累善法，如同寶藏。

【English Translation】 English version: Thus have I heard: At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, within the great stupa that was the dwelling place of the Buddhas of the past—a place praised by the great Bodhisattvas, its ground pure and exquisite, the most excellent Dharma seat of all Buddhas; where gods, dragons, ghosts, Gandharvas, and others constantly chant praises, and which can increase immeasurable roots of goodness; where there is always the subtle light of the Buddhas, accomplishing immeasurable and boundless merits, possessing all the places where the Buddhas have walked. After the Tathāgata attained the path of Bodhi, he turned the wondrous Dharma wheel, taming immeasurable and boundless sentient beings, and attained freedom in all dharmas. The Bhagavan attained unobstructed wisdom in all dharmas, able to skillfully discern the sharp and dull faculties of all sentient beings, forever cutting off all afflictions and habitual tendencies, understanding all dharmas without the need for adornment, together with sixty-eight thousand great Bhikṣu monks, all of whom had tamed and cut off afflictions and habitual tendencies, all of whom were disciples of the Buddha, skilled in understanding profound meanings, all of whom were fields of merit, able to cut off all existences, attaining the fruit of pure precepts, neither arising nor ceasing. Furthermore, there were immeasurable Bodhisattva monks, possessing unobstructed wisdom, profound wisdom, and non-knowing wisdom, with great compassion and great mercy pouring down the rain of Dharma, able to bestow the taste of the nectar of Dharma, with minds equal to the earth towards all sentient beings, increasing and accomplishing the dharmas that aid Bodhi. Their light of wisdom can break through darkness, able to illuminate the path of good and evil, able to open the lotus flowers of good minds in sentient beings, able to ripen the good roots of sentient beings, increasing the sprouts of goodness, drying up the ocean of afflictions, possessing the wings of wisdom, freely roaming in the sky, like the sun; they are skilled in increasing or decreasing the good and evil of sentient beings, like the moon; they are the root of all goodness, like Mount Sumeru, with sincere and quiet minds practicing pure conduct, not moved by worldly discussions, abiding in the supreme Dharma of renunciation, able to see all the worlds of the Buddhas; they accumulate good dharmas like a treasure.

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如大海，具足成就諸陀羅尼，寂靜聖行及大慈悲，清凈莊嚴定慧二目，久已遠離深法怖畏，無量劫中所修菩提，未畢竟者終不休息，成就菩薩所有功德，其名曰慧光無礙眼菩薩摩訶薩、見一切田莊嚴瓔珞菩薩摩訶薩、不斷如來性出世意菩薩摩訶薩、為諸眾生示現細行神足菩薩摩訶薩、無量樂說無礙神足幢名稱菩薩摩訶薩、凈眾光(丹云生)自在王菩薩摩訶薩、善能論解字義廣說論義神足菩薩摩訶薩、無量功德智慧莊嚴住菩薩摩訶薩，如是等菩薩摩訶薩，常與如來同止共住，如來常為分別宣說菩薩所行法門之法。

爾時，如來成得佛道始十六年，廣知眾中多修梵行悉來大集，堪任受持菩薩法藏。爾時，如來即作是念：「我今當於如是無量象王眾中，宣說菩薩所行之法。先當示現諸佛如來大神通力，為諸菩薩令知諸佛深境界故。」

爾時，世尊即入三昧，其三昧名佛境神通實見眾生。以佛功德威神力故，于欲色天二界中間出大坊庭，猶如三千大千世界，定慧二力之所成就，其處堪任佛所游居，復出大光其明清凈，遍照十方諸佛世界，能令眾生得知足心，于諸天宮最為殊勝，能勸十方放逸菩薩。其坊四匝白琉璃樹，真金為墻，功德寶室馬瑙垂檐，雜寶欄楯，白真珠網以覆其上，種種幡蓋以為莊嚴，眾香塗地燒散

【現代漢語翻譯】 現代漢語譯本：如同大海一般，他們圓滿成就了各種陀羅尼（總持法門），擁有寂靜的聖潔行為和偉大的慈悲心，清凈莊嚴的定力與智慧如同雙眼，早已遠離了對深奧佛法的恐懼。他們在無量劫中所修行的菩提道，若未究竟成就便永不停止。他們成就了菩薩所應具備的一切功德，他們的名字是：慧光無礙眼菩薩摩訶薩（具有無礙智慧之光的菩薩），見一切田莊嚴瓔珞菩薩摩訶薩（能見一切佛土莊嚴如瓔珞的菩薩），不斷如來性出世意菩薩摩訶薩（不斷絕如來佛性、出世度眾的菩薩），為諸眾生示現細行神足菩薩摩訶薩（為眾生示現微妙行為和神通的菩薩），無量樂說無礙神足幢名稱菩薩摩訶薩（具有無量辯才、無礙神通、如幢般高貴的菩薩），凈眾光(丹云生)自在王菩薩摩訶薩（以清凈光芒普照眾生、自在的菩薩），善能論解字義廣說論義神足菩薩摩訶薩（善於辯論、解釋字義、廣說佛法的菩薩），無量功德智慧莊嚴住菩薩摩訶薩（以無量功德和智慧莊嚴自身的菩薩）。這些菩薩摩訶薩們，常常與如來同住，如來也常常為他們分別宣說菩薩所修行的法門。 那時，如來成佛道后十六年，廣知大眾中許多修行梵行的人都前來聚集，他們堪能接受並持守菩薩的法藏。那時，如來便這樣想：『我現在應當在這無量如象王般的大眾中，宣說菩薩所修行的法門。首先應當示現諸佛如來的大神通力，讓這些菩薩們瞭解諸佛的深奧境界。』 那時，世尊便入於三昧，這個三昧名為『佛境神通實見眾生』。憑藉佛的功德和威神力，在欲界和色界之間出現了一個巨大的坊庭，猶如三千大千世界一般，由定力和慧力所成就。這個地方適合佛陀居住，並且散發出清凈的光芒，遍照十方諸佛世界，能夠讓眾生得到滿足，在所有天宮中最為殊勝，能夠勸勉十方懈怠的菩薩。坊庭的四周是白琉璃樹，真金為墻，功德寶室的屋檐垂掛著瑪瑙，還有各種寶物製成的欄桿，上面覆蓋著白珍珠網，用各種幡蓋作為莊嚴，地面塗滿了各種香料，焚燒著各種香。

【English Translation】 English version: Like the great ocean, they are fully accomplished in all Dharanis (mantras that hold the essence of teachings), possessing tranquil sacred conduct and great compassion. Their pure and majestic concentration and wisdom are like two eyes, and they have long been free from the fear of profound Dharma. The Bodhi path they have cultivated for countless kalpas, they will not rest until it is completely accomplished. They have achieved all the merits that a Bodhisattva should possess. Their names are: Wisdom Light Unobstructed Eye Bodhisattva Mahasattva (Bodhisattva with unobstructed wisdom light), Seeing All Fields Adorned Garland Bodhisattva Mahasattva (Bodhisattva who sees all Buddha lands adorned like garlands), Unceasing Tathagata Nature World-Transcending Intention Bodhisattva Mahasattva (Bodhisattva who does not cease the Tathagata's nature and transcends the world to liberate beings), Manifesting Subtle Conduct Supernatural Power Bodhisattva Mahasattva (Bodhisattva who manifests subtle conduct and supernatural powers for beings), Immeasurable Eloquence Unobstructed Supernatural Power Banner Name Bodhisattva Mahasattva (Bodhisattva with immeasurable eloquence, unobstructed supernatural powers, and a noble name like a banner), Pure Light (Dan Yun Sheng) Sovereign King Bodhisattva Mahasattva (Bodhisattva who illuminates beings with pure light and is sovereign), Skilled in Discussing and Explaining Words and Meanings, Widely Expounding the Meaning of Teachings, Supernatural Power Bodhisattva Mahasattva (Bodhisattva skilled in debate, explaining words and meanings, and widely expounding the Dharma), Immeasurable Merit Wisdom Adorned Abiding Bodhisattva Mahasattva (Bodhisattva who adorns themselves with immeasurable merit and wisdom). These Bodhisattva Mahasattvas always dwell together with the Tathagata, and the Tathagata often explains to them the Dharma practices of Bodhisattvas. At that time, sixteen years after the Tathagata attained Buddhahood, it was widely known that many who practiced pure conduct had gathered, and they were capable of receiving and upholding the Bodhisattva's Dharma treasury. At that time, the Tathagata thought: 'Now I should, among this immeasurable assembly of elephant-like beings, expound the Dharma practices of Bodhisattvas. First, I should manifest the great supernatural powers of all Buddhas, so that these Bodhisattvas may understand the profound realms of the Buddhas.' At that time, the World Honored One entered Samadhi, which was named 'Buddha Realm Supernatural Power Real Seeing of Beings'. By the power of the Buddha's merits and divine might, a great courtyard appeared between the Desire Realm and the Form Realm, like a three-thousand great thousand world, accomplished by the power of concentration and wisdom. This place was suitable for the Buddha to reside, and it emitted pure light, illuminating all Buddha worlds in the ten directions, enabling beings to attain contentment. It was the most magnificent of all heavenly palaces, capable of encouraging the lax Bodhisattvas in the ten directions. The courtyard was surrounded by white crystal trees, with walls of pure gold, and the eaves of the merit-treasure chambers were hung with agate. There were railings made of various treasures, covered with white pearl nets, and adorned with various banners and canopies. The ground was covered with various fragrances, and various incenses were burned.

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雜香，十方世界眾生所有上妙莊嚴悉于中現。安置無量百千萬億師子法座，其座各有無量雜色柔軟敷具，能令眾生歡喜愛樂。諸四天下各以七寶作四梯梐，金剛階隥廣十由旬，如其行時出微妙音。如四天下，三千大千世界亦復如是。

爾時，世尊從三昧起，大千世界六種振動，亦放無勝最大光明。即與聲聞菩薩大眾，前後圍繞欲往彼坊。一切諸天尊重讚歎，香花、伎樂、涂末、燒香、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花等以為供養，能動無量無邊世界，光明遍照無不大明，示現諸佛神通福德。

當爾之時，耆阇崛山一切大眾忽然不現，蹬中階節上升虛空。時無量億諸天龍等，及不護神、伎樂神、非天神、金翅鳥舞神、腹行神、嗜肉神、善餓鬼神、甕耳鬼神、住廁羅剎、厭人鬼、能狂鬼、影鬼、產乳羅剎、持發鬼、常醉鬼，如是等眾悉侍從佛，以天香花、微妙天樂而供養之。

爾時，四天王合掌長跪以偈贊佛：

「如來光明勝一切，　　能壞三惡道黑闇， 　今我歸依樂依止，　　薩婆悉達無上尊。」

時四天王與諸天人偈贊佛已，尋侍佛后。

爾時，帝釋與忉利天人，于其界次階上見佛，以天香華、微妙伎樂而供養之，以偈贊佛：

「如來具足六神通，　　所得大

【現代漢語翻譯】 現代漢語譯本：各種香氣瀰漫，十方世界眾生所有最美妙的莊嚴景象都顯現在其中。安置了無數百千萬億的獅子法座，每個座上都有無數種雜色柔軟的鋪具，能讓眾生歡喜快樂。各個四天下都用七寶製作了四道階梯欄桿，金剛臺階寬十由旬（古印度長度單位），人們行走時會發出美妙的聲音。如同四天下一樣，三千大千世界也是如此。 那時，世尊從禪定中起身，大千世界發生六種震動，也放出無比殊勝的最大光明。隨即與聲聞（聽聞佛法而修行的弟子）菩薩大眾，前後圍繞著想要前往那個地方。一切諸天都尊敬讚歎，用香花、伎樂、涂香、燒香、曼陀羅花（白色花）、摩訶曼陀羅花（大白色花）、曼殊沙花（紅色花）、摩訶曼殊沙花（大紅色花）等來供養，能震動無量無邊的世界，光明遍照無不光明，顯示諸佛的神通福德。 當那時，耆阇崛山（又名靈鷲山）的一切大眾忽然消失不見，從臺階中間的階梯上升到虛空。當時無數億諸天龍等，以及不護神、伎樂神、非天神、金翅鳥舞神、腹行神、嗜肉神、善餓鬼神、甕耳鬼神、住在廁所的羅剎（惡鬼）、厭人鬼、能使人發狂的鬼、影鬼、生產乳汁的羅剎、持發鬼、常醉鬼，像這樣的眾生都侍奉跟隨佛陀，用天香花、美妙的天樂來供養他。 那時，四天王合掌長跪，用偈頌讚美佛陀： 『如來的光明勝過一切，能破除三惡道的黑暗，現在我歸依並樂於依止，薩婆悉達（一切成就者）無上尊。』 當時，四天王與諸天人用偈頌讚美佛陀后，就跟隨在佛陀身後。 那時，帝釋（忉利天之主）與忉利天人，在他們境界的階梯上見到佛陀，用天香花、美妙的伎樂來供養他，用偈頌讚美佛陀： 『如來具足六神通，所證得的大

【English Translation】 English version: Various fragrances permeated, and all the most exquisite and magnificent sights of beings in the ten directions manifested within. Countless hundreds of thousands of millions of lion thrones were placed, each with countless varieties of soft and colorful coverings, capable of bringing joy and happiness to beings. Each of the four continents of the world was adorned with four staircases made of seven treasures, with diamond steps ten yojanas (an ancient Indian unit of distance) wide, emitting subtle sounds as people walked upon them. Just like the four continents, the three thousand great thousand worlds were also like this. At that time, the World Honored One arose from samadhi (meditative absorption), and the three thousand great thousand worlds shook in six ways, also emitting an unsurpassed and greatest light. Immediately, surrounded by the assembly of Shravakas (disciples who hear and practice the teachings) and Bodhisattvas, they intended to go to that place. All the devas (gods) respectfully praised and offered incense, flowers, music, perfumes, burning incense, Mandarava flowers (white flowers), Maha-Mandarava flowers (large white flowers), Manjushaka flowers (red flowers), Maha-Manjushaka flowers (large red flowers), etc., which could shake countless boundless worlds. The light illuminated everywhere, showing the supernatural powers and merits of all Buddhas. At that time, all the assembly on Mount Gridhrakuta (also known as Vulture Peak) suddenly disappeared, ascending into the void from the middle of the steps. At that time, countless millions of devas, dragons, and other beings, as well as non-protective spirits, music spirits, asura spirits, Garuda dancing spirits, crawling spirits, flesh-eating spirits, good hungry ghost spirits, urn-eared ghost spirits, Rakshasas (demons) dwelling in toilets, people-hating ghosts, madness-inducing ghosts, shadow ghosts, Rakshasas producing milk, hair-holding ghosts, and constantly drunk ghosts, all such beings attended and followed the Buddha, offering him heavenly fragrant flowers and wonderful heavenly music. At that time, the Four Heavenly Kings, with palms joined, knelt and praised the Buddha with verses: 'The Tathagata's (Buddha's) light surpasses all, able to destroy the darkness of the three evil paths. Now I take refuge and joyfully rely on the Sarvasiddha (all-accomplishing) Supreme One.' Then, after the Four Heavenly Kings and the devas praised the Buddha with verses, they followed behind the Buddha. At that time, Indra (ruler of the Trayastrimsha Heaven) and the devas of the Trayastrimsha Heaven, seeing the Buddha on the steps of their realm, offered him heavenly fragrant flowers and wonderful music, and praised the Buddha with verses: 'The Tathagata is endowed with the six supernatural powers, the great

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悲無能勝， 　以佛功德嚴十方，　　我今敬禮無與等。」

時，帝釋與忉利天偈贊佛已，尋侍佛后。

爾時，夜摩天王與夜摩天子，于其界次階上見佛，以天香花、微妙伎樂而供養之，以偈贊佛：

「無礙智慧無有邊，　　善解眾生三世事， 　一心能知無量心，　　是故稽首禮無上。」

時，夜摩天王與夜摩天子偈贊佛已，尋侍佛后。

爾時，兜率天王與兜率天子，于其界次階上見佛，以天花香、微妙伎樂而供養之，以偈贊佛：

「佛知諸法如幻炎，　　無受無作無字說， 　愍眾故說不可說，　　記說無我知法性。」

時，兜率陀天王與兜率天子偈贊佛已，尋侍佛后。

爾時，化樂天王與善化樂天子，于其界次階上見佛，以天花香、微妙伎樂而供養之，以偈贊佛：

「如來具足得十力，　　知諸法界如虛空， 　無色哀愍示形色，　　其心平等視眾生。 　如來常行世尊行，　　為眾生故行世行， 　開無分別諸法界，　　我今敬禮非天人。」

時，化樂天王與諸天子偈贊佛已，尋侍佛后。

爾時，他化自在天王與他化自在天子，于其界次階上見佛，以天香花、微妙伎樂而供養之，以偈贊佛：

「如戒而住寂靜地，　　修集無上三昧定， 　其智無

【現代漢語翻譯】 現代漢語譯本 『悲憫之心無人能勝，』 『以佛陀的功德莊嚴十方世界，我今天恭敬頂禮這無與倫比的佛陀。』

當時，帝釋（Indra，天神之王）與忉利天（Trāyastriṃśa，三十三天）諸天以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，夜摩天王（Yama，欲界第三天之主）與夜摩天子（Yama devaputra，夜摩天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『無礙的智慧沒有邊際，善於瞭解眾生三世的事情，一心能夠知曉無量的心念，因此我稽首頂禮這無上的佛陀。』

當時，夜摩天王與夜摩天子以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，兜率天王（Tuṣita，欲界第四天之主）與兜率天子（Tuṣita devaputra，兜率天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『佛陀了知諸法如幻如焰，沒有感受，沒有造作，無法用文字言說，因為憐憫眾生才說這不可說的法，記說無我，了知諸法的本性。』

當時，兜率天王與兜率天子以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，化樂天王（Nirmāṇarati，欲界第五天之主）與善化樂天子（Sunirmita devaputra，化樂天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『如來具足獲得十種力量，了知諸法界如同虛空，沒有形色卻因哀憫而示現形色，其心平等看待一切眾生。 如來常常行持世尊的行跡，爲了眾生的緣故而行世間的行為，開啟沒有分別的諸法界，我今天恭敬頂禮這非天非人的佛陀。』

當時，化樂天王與諸天子以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，他化自在天王（Paranirmita-vaśavartin，欲界第六天之主）與他化自在天子（Paranirmita-vaśavartin devaputra，他化自在天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『如戒律所住的寂靜之地，修習無上的三昧禪定，其智慧無

【English Translation】 English version 'Compassion is unsurpassed,' 'With the Buddha's merits adorning the ten directions, I now respectfully bow to the incomparable one.'

Then, Indra (Śakra, king of the gods) and the gods of Trāyastriṃśa (the Thirty-three Heavens) praised the Buddha with verses, and then stood behind the Buddha.

At that time, Yama (king of the Yama Heaven, the third heaven of the desire realm) and the Yama devaputras (sons of the Yama Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'Unobstructed wisdom is boundless, skillfully understanding the three periods of time of all beings, with one mind able to know immeasurable minds, therefore I bow my head to the unsurpassed one.'

Then, Yama and the Yama devaputras praised the Buddha with verses, and then stood behind the Buddha.

At that time, Tuṣita (king of the Tuṣita Heaven, the fourth heaven of the desire realm) and the Tuṣita devaputras (sons of the Tuṣita Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'The Buddha knows all dharmas are like illusions and flames, without feeling, without action, and cannot be described in words, out of compassion for beings, he speaks the unspeakable dharma, records the non-self, and knows the nature of dharmas.'

Then, Tuṣita and the Tuṣita devaputras praised the Buddha with verses, and then stood behind the Buddha.

At that time, Nirmāṇarati (king of the Nirmāṇarati Heaven, the fifth heaven of the desire realm) and the Sunirmita devaputras (sons of the Nirmāṇarati Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'The Tathagata is fully endowed with the ten powers, knowing all dharma realms are like empty space, without form yet showing form out of compassion, his mind is equal towards all beings. The Tathagata always practices the conduct of the World Honored One, for the sake of beings he practices worldly conduct, opening the non-discriminating dharma realms, I now respectfully bow to the Buddha who is neither god nor human.'

Then, Nirmāṇarati and the devaputras praised the Buddha with verses, and then stood behind the Buddha.

At that time, Paranirmita-vaśavartin (king of the Paranirmita-vaśavartin Heaven, the sixth heaven of the desire realm) and the Paranirmita-vaśavartin devaputras (sons of the Paranirmita-vaśavartin Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'Dwelling in the peaceful place as prescribed by the precepts, cultivating the unsurpassed samadhi concentration, his wisdom is without'

---

礙無有邊，　　我禮畢竟解脫者。 　大慈大悲微妙語，　　真實能知道非道， 　勇健精進力無勝，　　我今敬禮無能動。 　常能修集三解脫，　　無能稱讚盡其德， 　烏雖不同金鳥飛，　　亦能任力而游翔。 　我今如烏任力贊，　　唯愿哀愍受微嘆， 　不種不收其果實，　　不讚如來無解脫， 　憐愍為葉智慧花，　　三昧為須解脫敷， 　菩薩蜂王食甘露，　　我今禮佛法蓮花。 　大悲智慧光圓滿，　　能破眾生無明闇， 　其戒清凈眾樂見，　　我今敬禮佛法月。 　其心平等如虛空，　　香涂割刺心無二， 　能凈無量眾生垢，　　我今敬禮佛法河。」

時，他化自在天王與諸天子偈贊佛已，即尋佛后。諸天各各讚歎佛已。

爾時，如來示現無量神通道力，漸漸至彼七寶坊中，如四天下見佛上升，三千大千世界所見亦復如是。爾時，世尊至寶坊中升師子座，聲聞菩薩各各次第坐于寶座。

爾時，世尊入佛三昧，其三昧名無礙解脫，一一毛孔放大光明，其數無量如恒沙等，照于東方無量世界，南、西、北方、四維上下亦復如是；地獄蒙光眾苦得息，其餘眾生除貪恚癡，慈心相向如父如子。

爾時，以佛功德力故，其光明中說如是偈，為勸放逸諸菩薩故：

「如來精進無

【現代漢語翻譯】 現代漢語譯本 障礙無邊無際，我禮敬最終解脫者。 以大慈大悲說微妙之語，真實能知曉正道與非道， 勇猛剛健，精進之力無與倫比，我今恭敬禮拜這不可動搖者。 常能修習三解脫（空解脫、無相解脫、無愿解脫），其功德無以言表， 烏鴉雖與金翅鳥不同，也能盡力飛翔。 我今如烏鴉般盡力讚頌，唯愿您慈悲憐憫，接受我這微小的讚歎。 不播種也不收穫果實，不讚美如來就無法解脫， 以憐憫為葉，智慧為花，三昧（專注）為須，解脫為綻放， 菩薩蜂王吸食甘露，我今禮敬佛法蓮花。 大悲與智慧之光圓滿無缺，能破除眾生無明的黑暗， 其戒律清凈，眾人樂於見到，我今恭敬禮拜佛法之月。 其心平等如虛空，香涂或刀割，心無二致， 能凈化無量眾生的污垢，我今恭敬禮拜佛法之河。

當時，他化自在天王（欲界第六天之主）與諸天子以偈頌讚美佛陀后，即跟隨在佛陀身後。諸天各自讚嘆佛陀。

這時，如來示現無量神通之力，漸漸來到那七寶坊中，如同四天下（指須彌山周圍四大洲）所見佛陀上升一般，三千大千世界所見也是如此。當時，世尊到達寶坊中，登上獅子座，聲聞（聽聞佛陀教誨而得道者）和菩薩（發願救度眾生者）各自按次序坐于寶座。

這時，世尊進入佛三昧（禪定），其三昧名為無礙解脫，每一個毛孔都放出光明，其數量無量如恒河沙數，照耀東方無量世界，南方、西方、北方、四維上下也是如此；地獄眾生蒙受光明，痛苦得以止息，其餘眾生去除貪婪、嗔恨、愚癡，以慈悲之心相待，如同父子一般。

這時，由於佛陀的功德力，光明中說出這樣的偈頌，爲了勸勉懈怠的菩薩： 『如來精進無懈』

【English Translation】 English version Boundaries of obstacles are limitless, I bow to the one who is ultimately liberated. With great compassion and mercy, speaking subtle words, truly knowing the right path and the wrong path, Brave and vigorous, with unsurpassed power of diligence, I now respectfully bow to the immovable one. Always able to cultivate the three liberations (emptiness, signlessness, wishlessness), whose virtues are beyond praise, Although a crow is different from a golden-winged bird, it can also fly with all its might. I now praise like a crow with all my strength, may you have compassion and accept my humble praise. Without planting or harvesting fruits, without praising the Tathagata, there is no liberation, With compassion as leaves, wisdom as flowers, samadhi (concentration) as stamens, and liberation as the bloom, The Bodhisattva bee king drinks nectar, I now bow to the Dharma lotus of the Buddha. The light of great compassion and wisdom is perfect and complete, able to break the darkness of ignorance of all beings, Whose precepts are pure, and whom all are happy to see, I now respectfully bow to the Dharma moon of the Buddha. Whose mind is as equal as the void, whether anointed with fragrance or cut with a knife, the mind is unwavering, Able to purify the defilements of countless beings, I now respectfully bow to the Dharma river of the Buddha.

At that time, the King of Paranirmitavasavartin (the lord of the sixth heaven of the desire realm) and the heavenly sons praised the Buddha with verses, and then followed behind the Buddha. The heavens each praised the Buddha.

At this time, the Tathagata manifested immeasurable supernatural powers, gradually arriving at the seven-jeweled pavilion, just as the four continents (referring to the four major continents around Mount Sumeru) saw the Buddha ascending, so too did the three thousand great thousand worlds see. At that time, the World Honored One arrived at the jeweled pavilion and ascended the lion throne, the Sravakas (those who attained enlightenment by hearing the Buddha's teachings) and Bodhisattvas (those who vow to save all beings) each sat on the jeweled thrones in order.

At this time, the World Honored One entered the Buddha Samadhi (meditative state), whose Samadhi is named Unobstructed Liberation, each pore of his body emitted light, the number of which was immeasurable like the sands of the Ganges, illuminating countless worlds in the east, and also in the south, west, north, and the four intermediate directions, as well as above and below; the beings in hell received the light, and their suffering ceased, the remaining beings removed greed, hatred, and delusion, and treated each other with compassion, like father and son.

At this time, due to the power of the Buddha's merits, such verses were spoken in the light, in order to encourage the negligent Bodhisattvas: 'The Tathagata is diligent without slack.'

---

量邊，　　精進力過無量劫， 　誰能贊佛光明德，　　唯有十方諸世尊。 　為勸十方諸菩薩，　　樂於放逸不修禪， 　釋迦如來放是光，　　召諸菩薩集此界。 　成就具足佛十力，　　能破世界諸魔王， 　世法不污如蓮花，　　是其光明無有量。 　如來轉此無上輪，　　諸天世人所不能， 　為諸眾生轉法輪，　　如本十方佛所轉。 　如來今者集大會，　　難見猶如優曇花， 　若有信心成就者，　　悉為聽法至佛所。」

是光明中所說偈頌，遍告十方，勸喻一切諸菩薩等，振動一切世界大地，普施一切眾生安樂，能凈一切眾生煩惱，破壞眾生無明癡闇；能蔽一切天魔宮殿，光遍十方還從頂入。

爾時，東方有佛世界，名無量功德寶聚神通，有佛、世尊號凈大凈光七菩提分寶花無斷光王。彼有菩薩名諸法自在功德花子，遇斯光已，與十恒河沙等諸大菩薩，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，即于佛前以偈贊曰：

「一切功德到彼岸，　　常為十方佛所稱， 　無礙名號遍十方，　　大慈大悲釋師子。 　如來法界無差別，　　為鈍根者說差別， 　宣說一法為無量，　　如大幻師示眾事。」

時諸菩薩偈讚歎佛頭面禮已，以己神

【現代漢語翻譯】 現代漢語譯本 無量劫以來，佛陀精進修行，力量無邊。 誰能讚歎佛陀的光明功德？唯有十方諸佛世尊。 爲了勸導十方諸菩薩，不要貪圖安逸而不修習禪定， 釋迦如來放出此光，召集諸菩薩來到這個世界。 佛陀成就具足十力（佛的十種智慧力量），能破除世界上的各種魔王， 在世俗中不被污染，如同蓮花一般，他的光明無量無邊。 如來轉動這無上的法輪（佛法的教義），諸天世人都不能做到， 爲了眾生而轉法輪，如同過去十方諸佛所做的一樣。 如來今日聚集大會，難得一見，如同優曇花一般， 若有信心成就的人，都會爲了聽法來到佛陀這裡。

這光明中所說的偈頌，遍告十方世界，勸喻一切諸菩薩等，震動一切世界大地，普遍施予一切眾生安樂，能凈化一切眾生的煩惱，破除眾生的無明愚癡；能遮蔽一切天魔的宮殿，光明遍照十方，然後從佛頂進入。

這時，東方有一個佛世界，名為無量功德寶聚神通，那裡有一位佛，世尊號為凈大凈光七菩提分寶花無斷光王。那裡有一位菩薩，名為諸法自在功德花子，遇到這光明后，與十恒河沙數等諸大菩薩，一同來到娑婆世界的大寶坊中，見到釋迦牟尼佛，頭面禮敬，右繞萬匝，用美妙的香花供養佛，然後在佛前用偈頌讚嘆說：

『一切功德都已到達彼岸，常為十方諸佛所稱讚， 無礙的名號遍佈十方，大慈大悲的釋迦獅子。 如來的法界沒有差別，爲了根性遲鈍的人才說差別， 宣說一法卻能顯現無量，如同偉大的魔術師展示各種事物。』

這時，諸菩薩用偈頌讚嘆佛陀，頭面禮拜后，用自己的神通

【English Translation】 English version Through immeasurable kalpas, the Buddha has diligently cultivated, and his power is boundless. Who can praise the Buddha's light and virtues? Only the Buddhas, the World Honored Ones of the ten directions. To exhort the Bodhisattvas of the ten directions not to indulge in ease and neglect meditation, Shakyamuni Tathagata emitted this light, summoning the Bodhisattvas to gather in this world. The Buddha, having achieved the ten powers (ten wisdom powers of the Buddha), can break all the demon kings of the world, Remaining unstained by worldly affairs, like a lotus flower, his light is immeasurable and boundless. The Tathagata turns this unsurpassed Dharma wheel (the teachings of the Buddha), which neither gods nor humans can do, Turning the Dharma wheel for the sake of sentient beings, just as the Buddhas of the ten directions have done in the past. The Tathagata has gathered a great assembly today, a rare sight like the udumbara flower, Those who have achieved faith will come to the Buddha to listen to the Dharma.

The verses spoken in this light spread throughout the ten directions, exhorting all Bodhisattvas, shaking all the worlds and lands, universally bestowing peace and happiness upon all sentient beings, purifying all sentient beings' afflictions, breaking through the ignorance and delusion of sentient beings; able to obscure all the palaces of heavenly demons, the light pervades the ten directions and then enters from the top of the Buddha's head.

At this time, there was a Buddha world in the east, named Immeasurable Merit Treasure Gathering Divine Power, where there was a Buddha, the World Honored One, named Pure Great Pure Light Seven Bodhi Factors Treasure Flower Uninterrupted Light King. There was a Bodhisattva named Dharma Self-Mastery Merit Flower Child, who, upon encountering this light, came with Bodhisattvas as numerous as ten Ganges sands to the great treasure pavilion in the Saha world, saw Shakyamuni Buddha, bowed his head in reverence, circumambulated him tens of thousands of times, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha, saying:

'All merits have reached the other shore, constantly praised by the Buddhas of the ten directions, The unobstructed name pervades the ten directions, the Shakya Lion of great compassion and great mercy. The Dharma realm of the Tathagata is without difference, but differences are spoken for those of dull faculties, Declaring one Dharma, yet manifesting immeasurable things, like a great magician displaying various phenomena.'

At this time, the Bodhisattvas praised the Buddha with verses, bowed their heads in reverence, and then used their own divine powers

---

力于佛東邊化作床座，次第而坐。

爾時，南方有佛世界名曰佛光，有佛、世尊號無量功德寶。彼有菩薩名曰寶杖，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，即于佛前以偈贊曰：

「大慈法雲降法雨，　　常說無常空無義， 　以八正水滅結火，　　能長眾生諸善根。 　佛光能破無明闇，　　能誨放逸諸菩薩， 　能焦三有諸愛種，　　能示真實道非道。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛南邊化作床座，次第而坐。

爾時，西方有佛世界名曰光明，佛號普光。彼有菩薩名稱力王，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「于無量劫發善愿，　　是故得身凈無漏， 　如來行業如虛空，　　無礙音聲遍十方。 　如來梵聲如雷音，　　此聲無業非因出， 　無聽無受無眾生，　　大悲何故音聲說。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛西邊化作床座，次第而坐。

爾時，北方有佛世界名寶莊嚴，佛號無量功德莊嚴。彼有菩薩名大海智，遇斯光已，即與十恒河沙等

【現代漢語翻譯】 現代漢語譯本：他們各自在佛的東邊變化出床座，然後依次坐下。 當時，南方有一個佛的世界，名為佛光（Buddha Light），那裡有一尊佛，世尊，號為無量功德寶（Immeasurable Merit Treasure）。那裡有一位菩薩，名為寶杖（Jeweled Staff），他遇到這光芒后，就與十個恒河沙數（a number like the sands of the Ganges River）的菩薩大眾一起，來到娑婆世界（Saha World）的大寶坊中，見到釋迦牟尼佛（Sakyamuni Buddha），頂禮膜拜，右繞佛萬匝，用美妙的香花供養佛，然後在佛前用偈頌讚嘆道： 『大慈悲的法雲降下法雨， 常常宣說無常、空無的真諦， 用八正道（Eightfold Path）的水熄滅煩惱的火焰， 能增長眾生各種善根。 佛光能破除無明的黑暗， 能教誨放逸的菩薩們， 能燒焦三有（Three Realms）的愛慾種子， 能指示真實的正道與非道。』 當時，這些菩薩用偈頌讚嘆佛后，頂禮膜拜，然後用自己的神力，在佛的南邊變化出床座，然後依次坐下。 當時，西方有一個佛的世界，名為光明（Light），佛號普光（Universal Light）。那裡有一位菩薩，名稱力王（Power King），他遇到這光芒后，就與十個恒河沙數的菩薩大眾一起，來到娑婆世界的大寶坊中，見到釋迦牟尼佛，頂禮膜拜，右繞佛萬匝，用美妙的香花供養佛，然後在佛前用偈頌讚嘆道： 『在無量劫（countless eons）中發下善愿， 因此得到清凈無漏的身體， 如來的行為像虛空一樣， 無礙的聲音遍佈十方。 如來的梵音像雷聲一樣， 這聲音不是由業力或因緣產生， 沒有聽者、受者和眾生， 大悲心為何要用聲音來說法？』 當時，這些菩薩用偈頌讚嘆佛后，頂禮膜拜，然後用自己的神力，在佛的西邊變化出床座，然後依次坐下。 當時，北方有一個佛的世界，名為寶莊嚴（Jeweled Adornment），佛號無量功德莊嚴（Immeasurable Merit Adornment）。那裡有一位菩薩，名為大海智（Ocean of Wisdom），他遇到這光芒后，就與十個恒河沙數

【English Translation】 English version: They each transformed into seats to the east of the Buddha and sat down in order. At that time, there was a Buddha world in the south named Buddha Light, where there was a Buddha, a World Honored One, named Immeasurable Merit Treasure. There was a Bodhisattva there named Jeweled Staff, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the Great Jeweled Hall in the Saha World. They saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated him ten thousand times, offered him exquisite fragrant flowers, and then praised the Buddha with verses: 'The great compassionate Dharma cloud descends Dharma rain, Constantly speaking of impermanence, emptiness, and no-self, Extinguishing the fire of afflictions with the water of the Eightfold Path, Able to grow all the good roots of sentient beings. The Buddha's light can break the darkness of ignorance, Can teach the negligent Bodhisattvas, Can scorch the seeds of desire in the Three Realms, Can show the true path and the non-path.' At that time, after these Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their own spiritual powers to transform into seats to the south of the Buddha and sat down in order. At that time, there was a Buddha world in the west named Light, where the Buddha was named Universal Light. There was a Bodhisattva there named Power King, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the Great Jeweled Hall in the Saha World. They saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated him ten thousand times, offered him exquisite fragrant flowers, and then praised the Buddha with verses: 'Having made good vows in countless eons, Therefore, obtaining a pure and undefiled body, The Tathagata's actions are like the void, Unobstructed sound pervades the ten directions. The Tathagata's Brahma sound is like thunder, This sound does not arise from karma or causes, There is no hearer, receiver, or sentient being, Why does great compassion speak with sound?' At that time, after these Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their own spiritual powers to transform into seats to the west of the Buddha and sat down in order. At that time, there was a Buddha world in the north named Jeweled Adornment, where the Buddha was named Immeasurable Merit Adornment. There was a Bodhisattva there named Ocean of Wisdom, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands

---

諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈嘆曰：

「如來無上金光明，　　能壞一切世間闇， 　若有眾生遇斯光，　　遇者悉能壞煩惱。 　設身高出大千界，　　神通道力無邊際， 　是人不能見頂相，　　大悲曠世造何業。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛北邊化作床座，次第而坐。

爾時，東南方有佛世界名曰無憂，佛號能壞一切闇。彼有菩薩名無勝光，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「無量界入一毛孔，　　亦不嬈害諸眾生， 　如來境界無知者，　　是故神通難思議。 　能令一身作無量，　　而其真身無增減， 　雖為眾生現神變，　　然其內心無憍慢。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛東南化作床座，次第而坐。

爾時，西南方有佛世界名曰善見，佛號心平等。彼有菩薩名大悲心，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「無量世中護禁戒，

【現代漢語翻譯】 現代漢語譯本： 諸位菩薩大眾，一同前來娑婆世界的大寶坊中，見到釋迦牟尼佛（Sakyamuni Buddha），以頭面禮敬，右繞佛身萬匝，用美妙的香花供養佛陀，又在佛前以偈頌讚嘆道： 『如來無上的金色光明，能夠破除世間一切的黑暗，如果有眾生遇到這光明，遇到的人都能夠破除煩惱。即使身高超出大千世界（Trisahasra-Mahasahasra-Lokadhatu），神通力量無邊無際，這樣的人也不能見到佛的頂相，大悲世尊您在曠世中究竟造了什麼業？』 當時，諸位菩薩用偈頌讚嘆佛陀，頭面禮拜后，用自己的神通力量，在佛陀的北邊化現出床座，依次坐下。 這時，東南方有一個佛世界，名為無憂，佛號為能壞一切闇。那裡有一位菩薩，名為無勝光，遇到這光明后，就與十恒河沙（Ganges river sand）等諸位菩薩大眾，一同前來娑婆世界的大寶坊中，見到釋迦牟尼佛，以頭面禮敬，右繞佛身萬匝，用美妙的香花供養佛陀，又在佛前以偈頌讚嘆道： 『無量世界進入一個毛孔，也不會擾亂傷害任何眾生，如來的境界是無法知曉的，所以神通難以思議。能夠讓一身化作無量身，而其真身沒有增減，雖然爲了眾生示現神通變化，但是內心沒有絲毫的驕慢。』 當時，諸位菩薩用偈頌讚嘆佛陀，頭面禮拜后，用自己的神通力量，在佛陀的東南方化現出床座，依次坐下。 這時，西南方有一個佛世界，名為善見，佛號為心平等。那裡有一位菩薩，名為大悲心，遇到這光明后，就與十恒河沙等諸位菩薩大眾，一同前來娑婆世界的大寶坊中，見到釋迦牟尼佛，以頭面禮敬，右繞佛身萬匝，用美妙的香花供養佛陀，又在佛前以偈頌讚嘆道： 『在無量世中守護戒律，』

【English Translation】 English version: All the Bodhisattvas, together came to the great treasure pavilion in the Saha world (the world we live in), saw Sakyamuni Buddha, bowed their heads to the ground in reverence, circumambulated him ten thousand times to the right, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha: 'The Tathagata's (Buddha's) supreme golden light can destroy all the darkness in the world. If any sentient beings encounter this light, they will be able to destroy their afflictions. Even if one's body were to surpass the great chiliocosm (Trisahasra-Mahasahasra-Lokadhatu), and one's spiritual powers were boundless, such a person would not be able to see the Buddha's crown. Great compassionate one, what karma have you created in this vast world?' At that time, after the Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their spiritual powers to transform seats to the north of the Buddha and sat down in order. At that time, in the southeast, there was a Buddha world named 'Free from Sorrow,' and the Buddha there was named 'Able to Destroy All Darkness.' There was a Bodhisattva named 'Unsurpassed Light,' who, upon encountering this light, immediately came with Bodhisattvas as numerous as ten Ganges river sands to the great treasure pavilion in the Saha world, saw Sakyamuni Buddha, bowed their heads to the ground in reverence, circumambulated him ten thousand times to the right, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha: 'Countless worlds enter a single pore, yet they do not disturb or harm any sentient beings. The realm of the Tathagata is unknowable, therefore, his spiritual powers are inconceivable. He can transform one body into countless bodies, yet his true body neither increases nor decreases. Although he manifests spiritual transformations for sentient beings, his heart has no arrogance.' At that time, after the Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their spiritual powers to transform seats to the southeast of the Buddha and sat down in order. At that time, in the southwest, there was a Buddha world named 'Good Vision,' and the Buddha there was named 'Mind of Equality.' There was a Bodhisattva named 'Great Compassionate Heart,' who, upon encountering this light, immediately came with Bodhisattvas as numerous as ten Ganges river sands to the great treasure pavilion in the Saha world, saw Sakyamuni Buddha, bowed their heads to the ground in reverence, circumambulated him ten thousand times to the right, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha: 'Having protected the precepts for countless eons,'

---

猶如牦牛愛其尾， 　見有毀戒生悲心，　　亦不憍慢贊己身。 　如來之心如須彌，　　十方邪見不能動， 　智慧甚深無得底，　　猶如大海難思議。 　佛自解脫一切有，　　亦令苦縛得解脫， 　所得解脫實無差，　　隨道行時有別異。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛西南化作床座，次第而坐。

爾時，西北方有佛世界名曰壞闇，佛號大神通王。彼有菩薩名曰寶網，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「如來世尊猶如幻，　　而為眾生說幻事， 　實無真物故名幻，　　無有眾生說眾生。 　如人夢中見諸色，　　寤已真實無色相， 　為度眾生示世行，　　如來真實無世行。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛西北化作床座，次第而坐。

爾時，東北方有佛世界名曰凈住，佛號心同虛空。彼有菩薩名無邊凈意，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界，見釋迦牟尼佛，頭面作禮右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「佛知甚深諸法界，　　常樂寂靜修無想， 　及知眾生諸心想，　　亦說諸法如

【現代漢語翻譯】 現代漢語譯本：

就像牦牛愛惜自己的尾巴一樣， 看到有人毀犯戒律就生起悲憫之心， 也不驕傲自大地讚美自己。 如來的心就像須彌山（Mount Sumeru）， 十方邪見都不能動搖它， 智慧深邃沒有底限， 就像大海一樣難以思議。 佛陀自己解脫了一切束縛， 也使受苦難束縛的眾生得到解脫， 所得到的解脫實際上沒有差別， 只是在修行道路上有所不同。

這時，各位菩薩用偈頌讚嘆佛陀，頂禮佛陀后，用自己的神通力，在佛陀的西南方化現出床座，依次坐下。

那時，西北方有一個佛世界，名叫壞闇（Bhuya-andhakara），佛號大神通王（Mahabhijna-rajah）。那裡有一位菩薩名叫寶網（Ratna-jala），遇到這光明后，就與十個恒河沙數（Ganga sand）的菩薩大眾，一同來到娑婆世界（Saha world）的大寶坊中，見到釋迦牟尼佛（Sakyamuni Buddha），頂禮敬拜，右繞佛陀萬匝，用美妙的香花供養佛陀，又在佛陀面前用偈頌讚嘆說：

『如來世尊就像幻化一樣， 卻為眾生宣說幻化的事理， 因為沒有真實之物所以稱為幻化， 沒有眾生在宣說眾生。 就像人在夢中見到各種色彩， 醒來后真實的沒有色彩的相狀， 爲了度化眾生而示現世間的行為， 如來真實上沒有世間的行為。』

這時，各位菩薩用偈頌讚嘆佛陀，頂禮佛陀后，用自己的神通力，在佛陀的西北方化現出床座，依次坐下。

那時，東北方有一個佛世界，名叫凈住（Suddha-vasa），佛號心同虛空（Citta-gagana-sama）。那裡有一位菩薩名叫無邊凈意（Ananta-visuddha-mati），遇到這光明后，就與十個恒河沙數的菩薩大眾，一同來到娑婆世界，見到釋迦牟尼佛，頂禮敬拜，右繞佛陀萬匝，用美妙的香花供養佛陀，又在佛陀面前用偈頌讚嘆說：

『佛陀了知深奧的諸法界（Dharmadhatu）， 常常安樂於寂靜，修習無想（Nirvikalpa）， 也知道眾生各種不同的心念， 也宣說諸法如』

【English Translation】 English version:

Just as a yak cherishes its tail, Seeing those who break precepts, one feels compassion, And does not arrogantly praise oneself. The Tathagata's (Buddha) mind is like Mount Sumeru, Ten directions of wrong views cannot move it, Wisdom is profound and without bottom, Like the ocean, it is inconceivable. The Buddha himself is liberated from all existence, And also enables those bound by suffering to be liberated, The liberation obtained is actually no different, Only the paths of practice are different.

At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and with their own spiritual powers, transformed into seats to the southwest of the Buddha, and sat down in order.

At that time, in the northwest, there was a Buddha world named Bhuya-andhakara, and the Buddha was named Mahabhijna-rajah. There was a Bodhisattva named Ratna-jala, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the great treasure hall in the Saha world, saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and again praised the Buddha with verses, saying:

'The Tathagata, the World Honored One, is like an illusion, Yet speaks of illusory matters for the sake of sentient beings, Because there is no real substance, it is called illusion, There are no sentient beings speaking of sentient beings. Like a person seeing various colors in a dream, Upon waking, there is no real appearance of color, To liberate sentient beings, worldly actions are shown, The Tathagata, in reality, has no worldly actions.'

At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and with their own spiritual powers, transformed into seats to the northwest of the Buddha, and sat down in order.

At that time, in the northeast, there was a Buddha world named Suddha-vasa, and the Buddha was named Citta-gagana-sama. There was a Bodhisattva named Ananta-visuddha-mati, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the Saha world, saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and again praised the Buddha with verses, saying:

'The Buddha knows the profound Dharmadhatu, Always delights in tranquility, cultivating no-thought (Nirvikalpa), And also knows the various thoughts of sentient beings, And also speaks of all dharmas as'

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虛空。 　住一心中知三世，　　亦復能知種種業， 　不生心想眾生想，　　無量世修無相想。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛東北化作床座，次第而坐。

爾時，下方有佛世界名曰樂光，佛號寶優缽花。彼有菩薩名莊嚴樂說，遇斯光已，即與十恒河沙等諸大菩薩，俱共發來至娑婆世界，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，復于佛前以偈贊曰：

「無量智者佛真子，　　數如十方微塵等， 　于無量劫咨問佛，　　不盡如來一字義。 　是故如來智無邊，　　功德總持亦如是， 　名稱力勢無邊際，　　猶如大海十方界。」

時諸菩薩偈讚歎佛頭面作禮，以己神力，于如來下方化作床座，次第而坐。

爾時，上方有佛世界名瓔珞莊嚴，佛號大名稱。彼有菩薩名一切法神通王，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，即于佛前以偈贊曰：

「佛身身業無邊際，　　心口及業亦如是， 　唯佛能知佛三業，　　余不知如虛空邊。 　如來無師無教者，　　是故眾生稱大師， 　諸佛法界叵思議，　　菩提法輪入涅槃。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛上

【現代漢語翻譯】 現代漢語譯本 『虛空之中， 安住於一心便能知曉過去、現在、未來三世， 也能知曉種種業報。 不生起對眾生的執著心念， 在無量世中修習無相的境界。』 當時，各位菩薩用偈頌讚嘆佛陀，向佛陀頂禮后，運用各自的神通力量，在佛陀的東北方化現出床座，依次坐下。 這時，下方有一個佛世界，名為樂光，佛號為寶優缽花（寶蓮花）。那裡有一位菩薩，名為莊嚴樂說，他遇到這道光明后，立即與十個恒河沙數那樣多的菩薩一起，來到娑婆世界，拜見釋迦牟尼佛，向佛陀頂禮，右繞佛陀萬匝，用美妙的香花供養佛陀，又在佛陀面前用偈頌讚嘆道： 『擁有無量智慧的佛陀真子， 數量如同十方世界的微塵一樣眾多， 在無量劫的時間裡請教佛陀， 也無法窮盡如來一個字的含義。 因此，如來的智慧是無邊無際的， 功德總持也是如此。 名號、力量、威勢沒有邊際， 如同大海一樣遍佈十方世界。』 當時，各位菩薩用偈頌讚嘆佛陀，向佛陀頂禮后，運用各自的神通力量，在如來的下方化現出床座，依次坐下。 這時，上方有一個佛世界，名為瓔珞莊嚴，佛號為大名稱。那裡有一位菩薩，名為一切法神通王，他遇到這道光明后，立即與十個恒河沙數那樣多的菩薩一起，來到娑婆世界，拜見釋迦牟尼佛，向佛陀頂禮，右繞佛陀萬匝，用美妙的香花供養佛陀，然後在佛陀面前用偈頌讚嘆道： 『佛陀的身體、身業沒有邊際， 心、口以及意業也是如此。 只有佛陀才能瞭解佛陀的三業， 其餘眾生無法知曉，如同虛空一樣無邊。 如來沒有老師，也沒有教導者， 因此眾生稱他為大師。 諸佛的法界不可思議， 菩提法輪進入涅槃。』 當時，各位菩薩用偈頌讚嘆佛陀，向佛陀頂禮后，運用各自的神通力量，在佛陀的上方

【English Translation】 English version 'In the void,

dwelling in one mind, one knows the three times (past, present, future), and also knows all kinds of karma.

Without generating thoughts of sentient beings, one cultivates the thought of no-form for immeasurable eons.' At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and using their own spiritual powers, transformed seats to the northeast of the Buddha, and sat down in order. At this time, there was a Buddha world below, named Joyful Light, and the Buddha was named Jewel Utpala Flower (precious lotus). There was a Bodhisattva named Adornment Joyful Speech, who, upon encountering this light, immediately came with ten Ganges sands of great Bodhisattvas to the Saha world, saw Shakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and then praised the Buddha with verses: 'The true sons of the Buddha with immeasurable wisdom, their number is like the dust of the ten directions,

asking the Buddha for immeasurable eons, they cannot exhaust the meaning of even one word of the Tathagata.

Therefore, the wisdom of the Tathagata is boundless, and the total holding of merits is also the same.

The name, power, and influence are boundless, like the great ocean pervading the ten directions.' At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and using their own spiritual powers, transformed seats below the Tathagata, and sat down in order. At this time, there was a Buddha world above, named Garland Adornment, and the Buddha was named Great Renown. There was a Bodhisattva named King of All Dharma Spiritual Powers, who, upon encountering this light, immediately came with ten Ganges sands of Bodhisattvas to the Saha world, saw Shakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and then praised the Buddha with verses: 'The Buddha's body and bodily actions are boundless, the mind, mouth, and mental actions are also the same.

Only the Buddha can know the three actions of the Buddha, others cannot know, like the edge of the void.

The Tathagata has no teacher and no instructor, therefore sentient beings call him the Great Master.

The Dharma realm of all Buddhas is inconceivable, the Bodhi Dharma wheel enters Nirvana.' At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and using their own spiritual powers, above the Buddha

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方化作床座，次第而坐。

爾時，一念中間，十方無量諸大菩薩一時雲集大寶坊中。

爾時，世尊即從三昧安詳而起，謦欬之聲徹於十方，一切眾生悉得聞之，聞已即于佛法僧寶生信敬心；十方世界所有比丘、比丘尼、優婆塞、優婆夷，若人、非人聞佛聲已，身心寂靜。以佛功德威神力故，悉得睹見寶階梯隥，於一念頃悉蹬寶階至寶坊中，各隨其位次第而坐。

諸梵天人亦聞其音，梵天、大梵天、梵師天、梵眾天、光天、少光天、無量光天、凈天、少凈天、無量凈天、無雲天、福德天、廣果天、無誑天、無熱天、善見天、樂見天、阿迦尼吒天，亦一念頃俱至寶坊，見佛、世尊頭面禮已，次第而坐化作床座。

爾時，世尊見諸大眾皆已集會，放眉間光，其光名曰示菩薩力，繞諸菩薩七匝已，于諸菩薩頂髻而入。

爾時，會中有一菩薩，名諸法自在功德花子，即入三昧。其三昧名瓔珞莊嚴，以三昧力故，于寶坊中出師子座。座高八萬億多羅樹，七寶莊嚴散種種花，為諸眾生之所樂見，能凈一切眾生之心。

爾時，諸法自在功德花子菩薩摩訶薩，化作如是師子座已，從其三昧安詳而起，合掌恭敬頭面作禮，即于佛前以偈贊曰：

「日月光明壞現冥，　　佛光能壞三世闇， 　如來具

【現代漢語翻譯】 現代漢語譯本 他們將方形的墊子變成座位，依次坐下。

那時，在一念之間，十方無量的大菩薩同時雲集到大寶坊中。

那時，世尊從禪定中安詳起身，咳嗽的聲音傳遍十方，一切眾生都聽到了，聽后便對佛法僧三寶生起了信敬之心；十方世界所有的比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士），無論是人還是非人，聽到佛的聲音后，身心都寂靜下來。由於佛的功德和威神力，他們都看到了寶階梯，在一念之間都登上寶階來到寶坊中，各自按照自己的位置依次坐下。

諸梵天人也聽到了這個聲音，梵天（色界初禪天）、大梵天（色界初禪天之主）、梵師天（梵天之輔佐）、梵眾天（梵天之眷屬）、光天（色界二禪天）、少光天（光天之眷屬）、無量光天（光天之增上）、凈天（色界三禪天）、少凈天（凈天之眷屬）、無量凈天（凈天之增上）、無雲天（色界四禪天）、福德天（無雲天之眷屬）、廣果天（色界四禪天之增上）、無誑天（色界四禪天之凈居天）、無熱天（色界四禪天之凈居天）、善見天（色界四禪天之凈居天）、樂見天（色界四禪天之凈居天）、阿迦尼吒天（色界四禪天之頂天），也在一念之間都來到寶坊，見到佛世尊后，頂禮膜拜，然後依次坐在化作的座位上。

那時，世尊看到所有大眾都已到齊，便從眉間放出光明，這光明名為『示菩薩力』，繞著諸菩薩轉了七圈后，進入了諸菩薩的頂髻。

那時，會中有一位菩薩，名叫諸法自在功德花子（菩薩名），即刻進入禪定。他的禪定名為瓔珞莊嚴，憑藉禪定之力，在寶坊中出現了一個獅子座。座高八萬億多羅樹（古印度度量單位），用七寶裝飾，散發著各種鮮花，為眾生所喜見，能夠凈化一切眾生的心。

那時，諸法自在功德花子菩薩摩訶薩（大菩薩的尊稱），化現出這樣的獅子座后，從禪定中安詳起身，合掌恭敬，頂禮膜拜，然後在佛前用偈頌讚嘆道：

『日月的光明會消失，佛的光明能破除三世的黑暗，如來具足

【English Translation】 English version They transformed the square mats into seats and sat down in order.

At that time, in a single moment, countless great Bodhisattvas from the ten directions gathered in the Great Treasure Pavilion.

At that time, the World Honored One arose peacefully from Samadhi, and the sound of his cough resonated throughout the ten directions. All sentient beings heard it, and upon hearing it, they developed faith and reverence for the Buddha, Dharma, and Sangha. All Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) in the ten directions, whether human or non-human, upon hearing the Buddha's voice, found their bodies and minds calmed. Through the power of the Buddha's merit and divine strength, they all saw the jeweled staircases, and in a single moment, they ascended the jeweled stairs to the Treasure Pavilion, each taking their seats in order.

The Brahma gods also heard the sound. The Brahma (first dhyana heaven of the form realm), Great Brahma (lord of the first dhyana heaven), Brahma-purohita (Brahma's ministers), Brahma-parisadya (Brahma's retinue), Abhasvara (second dhyana heaven), Parittabha (Abhasvara's retinue), Apramanabha (Abhasvara's augmentation), Subhakrtsna (third dhyana heaven), Parittasubha (Subhakrtsna's retinue), Apramanasubha (Subhakrtsna's augmentation), Anabhraka (fourth dhyana heaven), Punyaprasava (Anabhraka's retinue), Brhatphala (Anabhraka's augmentation), Avrha (pure abode of the fourth dhyana heaven), Atapa (pure abode of the fourth dhyana heaven), Sudrsa (pure abode of the fourth dhyana heaven), Sudarsana (pure abode of the fourth dhyana heaven), and Akanistha (highest heaven of the form realm), also arrived at the Treasure Pavilion in a single moment. They bowed their heads to the Buddha, the World Honored One, and then sat down in order on the transformed seats.

At that time, the World Honored One, seeing that all the assembly had arrived, emitted light from between his eyebrows. This light was named 'Demonstrating the Power of the Bodhisattvas.' It circled the Bodhisattvas seven times and then entered the topknots of the Bodhisattvas.

At that time, there was a Bodhisattva in the assembly named 'The Flower Child of the Merit of the Sovereignty of All Dharmas' (Bodhisattva's name), who immediately entered Samadhi. His Samadhi was named 'Adornment of the Garland.' Through the power of Samadhi, a lion throne appeared in the Treasure Pavilion. The throne was 800 million nayutas of Tala trees (ancient Indian unit of measurement) high, adorned with seven treasures, and scattered with various flowers, pleasing to all sentient beings and capable of purifying the minds of all sentient beings.

At that time, the Bodhisattva Mahasattva (great Bodhisattva) 'The Flower Child of the Merit of the Sovereignty of All Dharmas,' having manifested such a lion throne, arose peacefully from Samadhi, joined his palms in reverence, bowed his head in worship, and then praised the Buddha with a verse:

'The light of the sun and moon will fade, but the Buddha's light can dispel the darkness of the three worlds. The Tathagata is endowed with'

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足神通力，　　勝於一切諸天光。 　佛了法界無覺知，　　如幻水月無去來， 　無生無受無作者，　　真實知已為眾說。 　知色心中無色心，　　方便為眾說色心， 　如來神通猶如幻，　　知諸法界亦復然。 　一切眾生心常凈，　　或時為客煩惱污， 　諸佛如來得解脫，　　示現神通等如幻。 　虛空無地無住處，　　如來之心亦如是， 　為眾故升師子座，　　如先諸佛說甘露。 　一切大眾無去來，　　亦無聽說無受者， 　諸法悉皆如虛空，　　唯愿開闡真實界。 　世尊受我師子座，　　愿為眾生師子吼， 　愍眾故演梵音聲，　　熾然智燈破癡闇。 　十方諸來聽法眾，　　悉來集會此寶坊， 　愿佛當施大法施，　　破無量世貧窮際。」

爾時，世尊以大慈悲憐愍諸法自在功德花子菩薩摩訶薩，升其所奉師子寶座，欲說一切諸菩薩行無礙法門，具足一切佛法：十力、四無所畏、入一切法自在陀羅尼法門、入四無礙智法門、入大神通法門、不退轉法輪、不退住處、攝一切乘、具一切法界無分別法界，善知一切眾生心根，法界真實堅固難沮，能壞一切四魔怨仇，調伏一切惡見煩惱，獲得不共善權方便，得大平等心無二故，一切諸佛等入之處、無掛礙處，說一切法悉真實故、演說諸法非覺非

【現代漢語翻譯】 現代漢語譯本 足神通力，勝過一切諸天的光明。 佛陀了悟法界沒有覺知，如同幻影水月般無來無去。 沒有生起，沒有感受，沒有作者，真實地瞭解這些后為眾生宣說。 知道色法和心中沒有色心，只是爲了方便才為眾生說色心。 如來的神通就像幻術，知道一切法界也是如此。 一切眾生的心本來清凈，有時被客塵煩惱所污染。 諸佛如來獲得解脫，示現的神通也如同幻術。 虛空沒有地面，沒有住處，如來的心也是如此。 爲了眾生才升上獅子座，像過去的諸佛一樣宣說甘露。 一切大眾沒有來去，也沒有聽聞者和接受者。 一切法都像虛空一樣，只希望能夠開顯真實的境界。 世尊請接受我的獅子座，愿您為眾生髮出獅子吼。 憐憫眾生而演說梵音，點燃智慧的燈火，破除愚癡的黑暗。 十方前來的聽法大眾，都來到這個寶坊。 愿佛陀施予大法佈施，破除無量世的貧窮困境。

這時，世尊以大慈悲憐憫諸法自在功德花子菩薩摩訶薩（菩薩中的大菩薩），升上他所奉獻的獅子寶座，想要宣說一切菩薩的無礙修行法門，具足一切佛法：十力（如來所具有的十種力量）、四無所畏（佛陀在眾中說法時所具有的四種無所畏懼的自信）、入一切法自在陀羅尼法門（能自在運用一切法的總持法門）、入四無礙智法門（通達義理、法相、辭句、樂說的四種智慧）、入大神通法門（能自在顯現各種神通的法門）、不退轉法輪（永不退轉的佛法教義）、不退住處（永不退轉的修行境界）、攝一切乘（能統攝一切修行法門的教義）、具一切法界無分別法界（具足一切法界而無分別的境界），善於瞭解一切眾生的心根，法界真實堅固難以摧毀，能夠摧毀一切四魔（煩惱魔、五蘊魔、死魔、天魔）的怨仇，調伏一切惡見煩惱，獲得不共的善巧方便，得到大平等心而無二元對立，一切諸佛平等進入的境界、無掛礙的境界，宣說一切法都是真實的，演說諸法既非覺知也非不覺知。

【English Translation】 English version The power of the feet is greater than the light of all the heavens. The Buddha understands that the Dharma realm has no awareness, like an illusionary moon in water, without coming or going. There is no birth, no reception, no creator; having truly understood this, he speaks it for all beings. Knowing that in form and mind there is no form or mind, he speaks of form and mind for the sake of convenience. The Tathagata's (Buddha's) spiritual powers are like illusions; he knows that all Dharma realms are also like this. The minds of all sentient beings are always pure, but sometimes they are defiled by the dust of afflictions. The Buddhas and Tathagatas attain liberation, and the spiritual powers they manifest are like illusions. Space has no ground, no dwelling place; the mind of the Tathagata is also like this. For the sake of beings, he ascends the lion throne, like the Buddhas of the past, speaking the nectar. All the assembly has no coming or going, nor are there listeners or receivers. All dharmas are like space; we only wish to reveal the true realm. World Honored One, please accept my lion throne; may you roar the lion's roar for all beings. Out of compassion for beings, he proclaims the Brahma sound, igniting the lamp of wisdom to break through the darkness of ignorance. The assembly from the ten directions who come to hear the Dharma, all come to this precious temple. May the Buddha bestow the great Dharma gift, breaking the cycle of poverty that has lasted for countless ages.

At that time, the World Honored One, with great compassion, took pity on the Bodhisattva Mahasattva (a great Bodhisattva) named 'Flower of the Merit of the Self-Mastery of All Dharmas', and ascended the lion throne offered by him, desiring to expound the unobstructed Dharma gate of all Bodhisattvas' practices, complete with all the Buddha's teachings: the Ten Powers (ten strengths of a Buddha), the Four Fearlessnesses (four kinds of fearlessness a Buddha has when teaching), the Dharma gate of entering the Dharani of Self-Mastery of All Dharmas (a method of remembering and applying all teachings), the Dharma gate of entering the Four Unobstructed Wisdoms (four kinds of wisdom that are unobstructed), the Dharma gate of entering Great Spiritual Powers (the ability to manifest various spiritual powers), the Wheel of Dharma that does not regress (the teachings of the Buddha that never regress), the place of non-regression (the state of practice that never regresses), encompassing all vehicles (the teachings that encompass all paths of practice), possessing all Dharma realms without discrimination (the state of possessing all Dharma realms without discrimination), being skilled in understanding the roots of all beings' minds, the Dharma realm is truly firm and indestructible, able to destroy all the enemies of the four demons (the demons of afflictions, the five aggregates, death, and heavenly demons), subduing all evil views and afflictions, obtaining uncommon skillful means, attaining a great equal mind without duality, the place where all Buddhas equally enter, a place without obstruction, proclaiming that all dharmas are true, expounding that all dharmas are neither awareness nor non-awareness.

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非覺故、十二因緣平等相觀故、具足智慧大莊嚴故、莊嚴佛身佛音聲故、無盡念意行智慧故、演說真實四聖諦故、能令聲聞身心凈故、令辟支佛坐紹位床故、大乘菩薩得法自在故、廣宣諸佛所有功德故、解說宣示一切法故、說諸菩薩大功德故、裂諸眾生疑網心故、摧滅一切惡邪論故、增長如來佛正法故、顯示眾生佛神力故、以如是等諸因緣故，如來升于師子寶座。

爾時，寶杖菩薩承佛神力入佛瓔珞莊嚴三昧，以三昧力故，能令大眾悉得種種瓔珞莊嚴。

時稱力王菩薩，復承佛神力入蓮花三昧，以三昧力故悉令大眾皆得妙花，供養于佛及諸菩薩。

時大海慧智菩薩亦承佛神力入妙香三昧，以三昧力故能令大眾皆得妙香，供養于佛及諸菩薩。

時寶網菩薩亦承佛力入光明三昧，以三昧力故悉令大眾身得光明。

時悲心菩薩亦承佛神力入無瞬三昧，以三昧力故，悉令大眾仰瞻如來目未曾瞬。

時無邊凈意菩薩亦承佛神力入喜三昧，以三昧力悉令大眾喜樂聽法。

時莊嚴樂說菩薩亦承佛神力入寂靜意三昧，以三昧力悉令大眾遠離五蓋。

時一切法神足王菩薩亦承佛神力入不忘三昧，以三昧力悉令大眾專念菩提心不忘失。

時勇健菩薩亦承佛神力入無勝三昧，以三昧

【現代漢語翻譯】 現代漢語譯本：因為不是由覺悟而生，因為能平等觀察十二因緣（十二因緣：佛教關於生命輪迴的十二個環節），因為具足智慧的偉大莊嚴，因為莊嚴佛身和佛音聲，因為無盡的念、意、行和智慧，因為演說真實的四聖諦（四聖諦：佛教的基本教義，包括苦、集、滅、道），能使聲聞（聲聞：佛教中通過聽聞佛法而修行的人）身心清凈，能讓辟支佛（辟支佛：佛教中不依賴他人教導而獨自開悟的人）坐上繼承法位的床座，大乘菩薩（大乘菩薩：佛教中發願普度眾生的修行者）能獲得法自在，廣泛宣揚諸佛所有的功德，解釋宣示一切法，宣說諸菩薩的偉大功德，破除眾生心中的疑惑和迷網，摧毀一切邪惡的論調，增長如來佛的正法，顯示眾生佛的神力，因為這些種種因緣，如來才升上獅子寶座。 當時，寶杖菩薩承蒙佛的神力，進入佛瓔珞莊嚴三昧（三昧：佛教中的禪定狀態），憑藉三昧的力量，能使大眾都得到各種瓔珞的莊嚴。 當時，稱力王菩薩又承蒙佛的神力，進入蓮花三昧，憑藉三昧的力量，使大眾都得到美妙的花朵，用來供養佛和諸位菩薩。 當時，大海慧智菩薩也承蒙佛的神力，進入妙香三昧，憑藉三昧的力量，能使大眾都得到美妙的香，用來供養佛和諸位菩薩。 當時，寶網菩薩也承蒙佛的神力，進入光明三昧，憑藉三昧的力量，使大眾的身體都得到光明。 當時，悲心菩薩也承蒙佛的神力，進入無瞬三昧，憑藉三昧的力量，使大眾仰望如來時眼睛都不曾眨動。 當時，無邊凈意菩薩也承蒙佛的神力，進入喜三昧，憑藉三昧的力量，使大眾都喜悅地聽聞佛法。 當時，莊嚴樂說菩薩也承蒙佛的神力，進入寂靜意三昧，憑藉三昧的力量，使大眾都遠離五蓋（五蓋：佛教中障礙修行的五種煩惱）。 當時，一切法神足王菩薩也承蒙佛的神力，進入不忘三昧，憑藉三昧的力量，使大眾都專心念誦菩提心（菩提心：佛教中追求覺悟的心）而不忘失。 當時，勇健菩薩也承蒙佛的神力，進入無勝三昧，憑藉三昧

【English Translation】 English version: Because it is not born from enlightenment, because it can equally observe the twelve links of dependent origination (twelve links of dependent origination: the twelve links in the Buddhist concept of the cycle of life and death), because it is complete with the great adornment of wisdom, because it adorns the Buddha's body and voice, because of the endless thought, intention, action, and wisdom, because it expounds the true Four Noble Truths (Four Noble Truths: the basic teachings of Buddhism, including suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), it can purify the body and mind of the Śrāvakas (Śrāvakas: those who practice Buddhism by listening to the Dharma), it can allow the Pratyekabuddhas (Pratyekabuddhas: those who attain enlightenment on their own without relying on the teachings of others) to sit on the seat of succession, the Mahāyāna Bodhisattvas (Mahāyāna Bodhisattvas: practitioners of Buddhism who vow to liberate all sentient beings) can attain freedom in the Dharma, it widely proclaims all the merits of the Buddhas, it explains and reveals all the Dharmas, it speaks of the great merits of the Bodhisattvas, it breaks the doubts and confusions in the minds of sentient beings, it destroys all evil and heretical arguments, it increases the true Dharma of the Tathāgata Buddha, it reveals the divine power of the Buddha to sentient beings, and because of these various causes, the Tathāgata ascends the lion throne. At that time, the Bodhisattva Jewel Staff, relying on the Buddha's divine power, entered the Samadhi (Samadhi: a state of meditative concentration in Buddhism) of the Adornment of the Buddha's Necklace, and by the power of the Samadhi, he was able to cause the assembly to all receive the adornment of various necklaces. At that time, the Bodhisattva King of Strength, again relying on the Buddha's divine power, entered the Lotus Samadhi, and by the power of the Samadhi, he caused the assembly to all receive wonderful flowers to offer to the Buddha and all the Bodhisattvas. At that time, the Bodhisattva Great Ocean of Wisdom also relying on the Buddha's divine power, entered the Samadhi of Wonderful Fragrance, and by the power of the Samadhi, he was able to cause the assembly to all receive wonderful fragrances to offer to the Buddha and all the Bodhisattvas. At that time, the Bodhisattva Jewel Net also relying on the Buddha's power, entered the Samadhi of Light, and by the power of the Samadhi, he caused the bodies of the assembly to all receive light. At that time, the Bodhisattva Compassionate Heart also relying on the Buddha's divine power, entered the Samadhi of No Blinking, and by the power of the Samadhi, he caused the assembly to gaze upon the Tathāgata without ever blinking their eyes. At that time, the Bodhisattva Boundless Pure Intention also relying on the Buddha's divine power, entered the Samadhi of Joy, and by the power of the Samadhi, he caused the assembly to joyfully listen to the Dharma. At that time, the Bodhisattva Adorned Eloquence also relying on the Buddha's divine power, entered the Samadhi of Tranquil Intention, and by the power of the Samadhi, he caused the assembly to all be free from the five hindrances (five hindrances: five mental states that hinder spiritual progress in Buddhism). At that time, the Bodhisattva King of All Dharma Supernatural Powers also relying on the Buddha's divine power, entered the Samadhi of Non-Forgetfulness, and by the power of the Samadhi, he caused the assembly to all focus on the Bodhi mind (Bodhi mind: the mind that seeks enlightenment in Buddhism) without forgetting it. At that time, the Bodhisattva Courageous and Strong also relying on the Buddha's divine power, entered the Samadhi of Unsurpassed, and by the power of the Samadhi

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力悉令大眾摧伏諸魔。

時破魔菩薩亦承佛神力入壞魔三昧，以三昧力召此三千大千世界一億魔王，來集寶坊至於佛所，頭面作禮合掌恭敬，咸作是言：「唯愿，如來！廣為眾生開甘露門，我等皆因破魔菩薩威神力故，當得遠離一切魔業，于諸大眾心無妨礙。」

佛言：「善哉，善哉！善男子！汝等今已得離魔業，以是因緣于未來世復當得離一切魔業。善男子！譬如一處百年闇室，一燈能破；汝等亦爾，無量世中無明黑闇，今日能破。如日月寶光，住信戒施慧禪定亦爾。善男子！汝等今者請佛說法，以是因緣，汝等當得破無明闇，為諸眾生作智慧明。」

爾時，眾中有一菩薩名法自在王，白佛言：「世尊！如來境界不可思議。何以故？如來發心將欲說法，能令一切大眾雲集，為菩提故作大莊嚴大法神通，無量世間得大名稱，身心寂靜獲得解脫，及得不可思議法界十方諸佛之所讚歎，具足一切十波羅蜜，成就通達善權方便，能裂一切諸魔疑網，能滅眾生惡邪諸論，能善分別一切法界，逮得具足無礙智慧，具念意行智慧勇健，具足獲得四無礙智。善知眾生諸根利鈍，知眾生界隨意說法，常能宣說清凈法界，善解一切方俗之言，能得一切清凈梵音，具足成就慈悲之心，諸邪異見不能令動，不可破壞如金剛

【現代漢語翻譯】 現代漢語譯本 （佛陀）全力使大眾摧伏各種魔障。

當時，破魔菩薩（能破除魔障的菩薩）也承佛的神力，進入壞魔三昧（一種能摧毀魔障的禪定狀態），以三昧的力量召集此三千大千世界（佛教宇宙觀中的一個宇宙單位）的一億魔王，來到寶坊（佛陀說法的地方），在佛陀面前頂禮，合掌恭敬，都這樣說道：『唯愿，如來（佛陀的稱號）！廣為眾生開啟甘露門（比喻佛法能滋潤眾生），我們都因為破魔菩薩的威神力，應當能夠遠離一切魔業（各種障礙修行的行為），對於大眾的心不會有任何妨礙。』

佛說：『好啊，好啊！善男子（對修行者的稱呼）！你們現在已經能夠遠離魔業，因為這個因緣，在未來世也應當能夠遠離一切魔業。善男子！譬如一個地方有一間百年黑暗的房間，一盞燈就能破除黑暗；你們也是這樣，無量世中的無明（對真理的迷惑）黑暗，今天能夠破除。就像日月寶光一樣，安住于信、戒、施、慧、禪定也是如此。善男子！你們現在請佛說法，因為這個因緣，你們應當能夠破除無明黑暗，為眾生作智慧光明。』

這時，大眾中有一位菩薩名叫法自在王（在佛法上自在的菩薩），對佛說：『世尊（對佛陀的尊稱）！如來的境界不可思議。為什麼呢？如來發心將要說法，能夠使一切大眾雲集，爲了菩提（覺悟）的緣故，作大莊嚴大法神通（殊勝的法力），在無量世間得到大名稱，身心寂靜獲得解脫，並且得到不可思議法界（佛法所詮釋的宇宙）十方諸佛的讚歎，具足一切十波羅蜜（菩薩修行的十種方法），成就通達善權方便（巧妙的教化方法），能夠裂開一切魔的疑惑之網，能夠滅除眾生邪惡的論調，能夠善於分別一切法界，獲得具足無礙的智慧，具足念、意、行、智慧、勇健，具足獲得四無礙智（四種無礙的智慧），善於瞭解眾生各種根性的利鈍，瞭解眾生界，隨眾生的意願說法，常常能夠宣說清凈的法界，善於理解一切地方的風俗語言，能夠得到一切清凈的梵音（佛陀的清凈音聲），具足成就慈悲之心，各種邪見不能使他動搖，不可破壞如同金剛（比喻堅固不可摧毀）。』

【English Translation】 English version (The Buddha) exerted all his power to subdue all demons among the assembly.

At that time, the Bodhisattva 'Destroyer of Demons' (a Bodhisattva who can destroy demonic obstacles), also relying on the Buddha's divine power, entered the 'Samadhi of Destroying Demons' (a state of meditation that can destroy demonic obstacles). With the power of this Samadhi, he summoned one hundred million demon kings from this three-thousand-great-thousand world (a unit of the universe in Buddhist cosmology) to gather at the precious pavilion (the place where the Buddha teaches). They bowed their heads to the Buddha, joined their palms in reverence, and all said: 'We beseech you, Tathagata (an epithet of the Buddha)! Open the gate of nectar (a metaphor for the Dharma that nourishes beings) widely for all beings. Because of the majestic power of the Bodhisattva 'Destroyer of Demons', we shall be able to stay away from all demonic actions (various actions that hinder practice), and there will be no hindrance to the minds of the assembly.'

The Buddha said: 'Excellent, excellent! Good men (a term of address for practitioners)! You have now been able to stay away from demonic actions, and because of this cause, you shall also be able to stay away from all demonic actions in the future. Good men! It is like a hundred-year-old dark room in one place, which can be illuminated by a single lamp; you are also like that. The darkness of ignorance (delusion about the truth) from countless lifetimes can be broken today. Just like the light of the sun and moon, abiding in faith, precepts, giving, wisdom, and meditation is also like that. Good men! You are now requesting the Buddha to teach the Dharma, and because of this cause, you shall be able to break the darkness of ignorance and become the light of wisdom for all beings.'

At that time, there was a Bodhisattva in the assembly named 'King of Dharma Freedom' (a Bodhisattva who is free in the Dharma), who said to the Buddha: 'World Honored One (an honorific title for the Buddha)! The realm of the Tathagata is inconceivable. Why is that? When the Tathagata initiates the intention to teach the Dharma, he can cause all the assembly to gather. For the sake of Bodhi (enlightenment), he performs great majestic Dharma powers (extraordinary spiritual abilities), obtains great renown in countless worlds, achieves tranquility of body and mind, attains liberation, and receives the praise of all the Buddhas in the ten directions of the inconceivable Dharma realm (the universe as explained by the Dharma). He is complete with all ten Paramitas (ten practices of a Bodhisattva), achieves mastery of skillful means (clever methods of teaching), can tear apart all the nets of demonic doubts, can extinguish the evil and heretical views of beings, can skillfully distinguish all Dharma realms, attains complete and unobstructed wisdom, is complete with mindfulness, intention, action, wisdom, and courage, and is complete with the attainment of the four unobstructed wisdoms (four kinds of unobstructed wisdom). He is skilled in understanding the sharp and dull faculties of beings, understands the realms of beings, teaches the Dharma according to the wishes of beings, is always able to proclaim the pure Dharma realm, is skilled in understanding the languages and customs of all places, can obtain all pure Brahma sounds (the pure sounds of the Buddha), is complete with the achievement of a compassionate heart, and cannot be moved by various heretical views, being indestructible like a diamond (a metaphor for being firm and unbreakable).'

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山。

「具修三相建立法幢，已渡甚深十二因緣河，斷斷常見能調大眾，無量劫中得不可思議法聚。能療眾病如大醫王，聞深法已不生怖畏，三十二相、八十種好莊嚴其身，具足成就三十七品及八解脫。身口意業純善無雜，能令眾生悉來聽法，世間之法所不能污，常受安樂常修法界，惠施法寶於法無厭。于諸有法心不染著，猶如蓮花塵水不染，明勝諸光智深如海，紹三寶性調眾生界，能開佛藏護持佛法。具足無量功德智慧，無量劫中修集莊嚴無量功德，常欲獲得一行之心一色一處，具如是等功德菩薩悉來集會。

「唯愿，如來！說菩薩行無礙法門，利益過去未來現在諸菩薩等，令初發心得不退故、久發心者得增長故、行菩提道得凈意故、不退菩薩學佛法故、一生菩薩瓔珞莊嚴故、後身菩薩得阿耨多羅三藐三菩提故、定性眾生增長因緣故、未定性者作因緣故、未入佛法者令得入故、已入佛法者敬佛法故、樂三乘者說一乘故、施於世間人天樂故。

「世尊！如來出世，有如是等不可思議事。世尊！今此大眾一一菩薩，悉能示現諸大神通。是故，諸佛及諸菩薩不可思議。

「世尊！云何眾生無明愛重？雖見菩薩如是神通，而故生於聲聞緣覺卑下之心。

「世尊！菩薩初發菩提心時，已勝一切

【現代漢語翻譯】 現代漢語譯本 『具足修習三相，建立法幢，已渡過甚深的十二因緣之河，斷除斷見和常見，能夠調伏大眾，在無量劫中獲得不可思議的法聚。能夠治療眾生各種疾病，如同大醫王一般，聽聞甚深佛法后不會產生怖畏，以三十二相、八十種好莊嚴自身，具足成就三十七道品和八解脫。身口意三業純凈善良沒有雜染，能夠令眾生都來聽聞佛法，世間的法不能夠污染他，常常享受安樂，常常修習法界，以法寶佈施于眾生，對於佛法沒有厭倦。對於一切有為法，內心不執著，如同蓮花不被塵土和水污染，光明勝過一切光芒，智慧深邃如大海，繼承三寶的佛性，調伏眾生界，能夠開啟佛的寶藏，護持佛法。具足無量功德和智慧，在無量劫中修集莊嚴無量的功德，常常想要獲得一行之心、一色一處，具足如此等等功德的菩薩都來到這裡。』 『唯愿，如來！宣說菩薩行無礙法門，利益過去、未來、現在的一切菩薩，令初發菩提心者不退轉，令久發菩提心者得到增長，令行菩提道者得到清凈的意念，令不退轉的菩薩學習佛法，令一生補處菩薩以瓔珞莊嚴自身，令後身菩薩得到阿耨多羅三藐三菩提（無上正等正覺），令定性眾生增長因緣，令未定性眾生作為因緣，令未入佛法者得以進入，令已入佛法者敬重佛法，令樂於三乘者宣說一乘，施予世間人天之樂。』 『世尊！如來出世，有如此等等不可思議之事。世尊！現在此大眾中每一位菩薩，都能夠示現各種大神通。因此，諸佛和諸菩薩是不可思議的。』 『世尊！為什麼眾生無明和愛執如此深重？即使見到菩薩如此神通，仍然會生起聲聞和緣覺的卑下之心。』 『世尊！菩薩初發菩提心時，就已經勝過一切。』

【English Translation】 English version 'Having cultivated the three aspects, established the Dharma banner, crossed the deep river of the twelve links of dependent origination, severed the views of annihilation and permanence, able to tame the masses, having obtained an inconceivable collection of Dharma in countless kalpas. Able to cure all diseases like a great physician, not generating fear after hearing the profound Dharma, adorning their bodies with the thirty-two marks and eighty minor marks, fully accomplishing the thirty-seven factors of enlightenment and the eight liberations. Their actions of body, speech, and mind are purely virtuous without any impurities, able to cause all beings to come and listen to the Dharma, not defiled by worldly dharmas, constantly enjoying peace and constantly cultivating the Dharma realm, bestowing the treasure of Dharma upon beings without weariness. Their minds are not attached to any conditioned dharmas, like a lotus flower not defiled by dust and water, their light surpasses all lights, their wisdom is as deep as the ocean, inheriting the nature of the Three Jewels, taming the realm of beings, able to open the Buddha's treasury, protecting the Buddha's Dharma. Possessing immeasurable merit and wisdom, having cultivated and adorned immeasurable merit in countless kalpas, constantly desiring to obtain a mind of one practice, one color, one place, Bodhisattvas possessing such merits all come here.' 'May it be so, Tathagata! Speak of the unobstructed Dharma gate of Bodhisattva practice, benefiting all Bodhisattvas of the past, future, and present, causing those who have initially generated the Bodhi mind not to regress, causing those who have generated the Bodhi mind for a long time to grow, causing those who practice the Bodhi path to obtain pure intention, causing non-regressing Bodhisattvas to learn the Buddha's Dharma, causing Bodhisattvas in their last life to adorn themselves with ornaments, causing Bodhisattvas in their next life to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), causing beings of fixed nature to increase their conditions, causing beings of unfixed nature to create conditions, causing those who have not entered the Buddha's Dharma to enter, causing those who have entered the Buddha's Dharma to respect the Dharma, causing those who enjoy the three vehicles to speak of the one vehicle, bestowing the joy of humans and gods upon the world.' 'World Honored One! The appearance of the Tathagata in the world has such inconceivable events. World Honored One! Each Bodhisattva in this assembly is able to manifest various great supernatural powers. Therefore, the Buddhas and Bodhisattvas are inconceivable.' 'World Honored One! Why are beings so heavily burdened by ignorance and attachment? Even though they see the Bodhisattvas' supernatural powers, they still generate inferior minds of Sravakas and Pratyekabuddhas.' 'World Honored One! When a Bodhisattva initially generates the Bodhi mind, they have already surpassed all.'

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聲聞緣覺。世尊！譬如有人舍諸琉璃取於水精，一切眾生亦復如是，舍于大乘，喜樂聲聞辟支佛乘。若有眾生，已發、欲發阿耨多羅三藐三菩提心者，如是之人，悉當獲得如是功德。」

爾時，會中有三十億那由他百千萬億眾生天與人，發阿耨多羅三藐三菩提心。

大方等大集經陀羅尼自在王菩薩品第二之一

爾時，世尊知諸菩薩悉已大集，作是思惟：「今日如是善丈夫等，咸欲得知諸法實義，能持如來甚深法藏，欲得聞受諸菩薩行無礙法門。」尋放眉間白毫光明，名無所畏，繞諸大眾滿七匝已，于陀羅尼自在王菩薩頂上而入。

爾時，陀羅尼自在王菩薩承佛神力，化作寶蓋，猶如三千大千世界，七寶莊嚴，以覆如來寶座之上。頭面作禮合掌長跪，說偈贊佛：

「如來於法得自在，　　其光能破世間闇， 　世尊佛眼無掛礙，　　能見諸法真實義。 　具足無量諸功德，　　無師獨悟諸法界， 　如來放光為眾生，　　今入我身何因緣？ 　我本所知念不明，　　陀羅尼根亦如是， 　此光今來入我身，　　了了得知諸法界。 　身心獲得大清凈，　　受樂無上無有邊， 　我今已知佛境界，　　亦得樂說無礙辯。 　十方諸佛親近難，　　愚者不能師事之， 　我今承佛神力故，　　欲

【現代漢語翻譯】 現代漢語譯本：聲聞（shravaka，通過聽聞佛法而證悟的人）和緣覺（pratyekabuddha，靠自己覺悟的人）。世尊！譬如有人捨棄琉璃而取水精，一切眾生也是這樣，捨棄大乘（Mahayana，普度眾生的佛教教義），喜歡聲聞和辟支佛乘（pratyekabuddhayana，追求個人解脫的教義）。如果有眾生，已經發愿或想要發願證得阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這樣的人，都應當獲得這樣的功德。 當時，法會中有三十億那由他（nayuta，數量單位）百千萬億的天人和眾生，發起了阿耨多羅三藐三菩提心。 《大方等大集經·陀羅尼自在王菩薩品第二之一》 當時，世尊知道諸位菩薩都已經聚集，心中思忖：『今天這些善男子等，都想知道諸法的真實意義，能夠持有如來甚深的法藏，想要聽聞和接受諸菩薩的無礙法門。』隨即從眉間放出白毫光明，名為無所畏，圍繞大眾七圈后，進入陀羅尼自在王菩薩的頭頂。 當時，陀羅尼自在王菩薩承蒙佛的神力，化作寶蓋，猶如三千大千世界（trisahasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙），用七寶莊嚴，覆蓋在如來的寶座之上。他頭面作禮，合掌長跪，用偈頌讚美佛： 『如來在法中得到自在，他的光明能夠破除世間的黑暗，世尊的佛眼沒有障礙，能夠看見諸法的真實意義。具足無量功德，無師自悟諸法界，如來放光是爲了眾生，現在進入我的身體是什麼因緣？我原本所知的念頭不清晰，陀羅尼（dharani，總持，咒語）的根本也是這樣，這光明現在進入我的身體，使我清楚地知道諸法界。身心獲得大清凈，享受無上無邊的快樂，我現在已經知道佛的境界，也得到了樂說無礙的辯才。十方諸佛難以親近，愚癡的人不能侍奉他們，我現在承蒙佛的神力，想要』

【English Translation】 English version: 'Shravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). World Honored One! It is like someone who discards crystal and takes water crystal. All sentient beings are also like this, abandoning the Mahayana (the path of universal salvation) and delighting in the Shravaka and Pratyekabuddha vehicles (paths of individual liberation). If there are sentient beings who have already generated or wish to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), such individuals should all obtain such merits.' At that time, in the assembly, there were thirty billion nayutas (a unit of large number) of hundreds of millions of trillions of beings, both gods and humans, who generated the mind of Anuttara-samyak-sambodhi. The Great Vaipulya Mahasamnipata Sutra, Chapter Two, Section One, on the Dharani Sovereign King Bodhisattva. At that time, the World Honored One, knowing that all the Bodhisattvas had gathered, thought to himself: 'Today, these good men and women all wish to know the true meaning of all dharmas, to be able to uphold the Tathagata's profound Dharma treasury, and to wish to hear and receive the unobstructed Dharma gates of the Bodhisattvas.' Immediately, he emitted a white hair light from between his eyebrows, named 'Fearless,' which circled the assembly seven times and then entered the crown of the Dharani Sovereign King Bodhisattva. At that time, the Dharani Sovereign King Bodhisattva, empowered by the Buddha's divine power, transformed into a jeweled canopy, like the trisahasra-mahāsāhasra-lokadhātu (a great chiliocosm), adorned with seven treasures, covering the Tathagata's throne. He bowed his head, joined his palms, knelt, and praised the Buddha with a verse: 'The Tathagata has attained freedom in the Dharma, his light can break the darkness of the world, the World Honored One's Buddha eye is without obstruction, able to see the true meaning of all dharmas. He is complete with immeasurable merits, enlightened to all the realms of Dharma without a teacher, the Tathagata emits light for the sake of sentient beings, what is the cause and condition for it to enter my body now? My original thoughts were unclear, and the root of Dharani (mantra) was also like this, this light now enters my body, making me clearly know all the realms of Dharma. My body and mind have obtained great purity, enjoying boundless and unsurpassed joy, I now know the Buddha's realm, and have also obtained the eloquence of unobstructed speech. It is difficult to approach the Buddhas of the ten directions, foolish people cannot serve them, I now, empowered by the Buddha's divine power, wish to'

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少發問利眾生。 　何因緣發菩提心？　　復以何義佛出世？ 　何緣放光遍十方，　　復以何因示神通？ 　何緣佛為眾授記？　　愿為大眾分別說。 　今此大眾勝無上，　　悉能受持佛法界， 　此眾無魔及魔業，　　唯有開示佛法藏。 　我智淺近有邊崖，　　何能咨請無上尊？ 　今問如來無邊智，　　云何得知諸方便？ 　愿今教誨諸弟子，　　我學已得法自在， 　得已能施大法雨，　　當報十方諸佛恩。

「世尊！諸佛如來不可思議，菩薩所行無有邊際，是故我今欲問如來無上法王大慈悲聚，為利眾生問甚深義：云何名為菩薩之行？以何瓔珞莊嚴菩薩，能令菩薩所行清凈？云何能壞愚癡諸闇？云何能斷疑網之心？云何菩薩為諸眾生修慈悲心？云何菩薩擁護眾生？云何菩薩真實能修菩薩之業善業不誨業？唯愿如來哀愍宣說。又此大眾利根智慧，能解佛語能知法界，能達菩薩所行無礙法門，能壞一切魔及魔業，破大疑心能解諸佛甚深境界，知眾生界眾生心性，能見無量諸佛世界，能護如來無上正法，能于諸法得大自在。」

爾時，佛贊陀羅尼自在王菩薩言：「善哉，善哉！善男子！能問如來甚深之義，能善行佛無量行者，乃能如汝發斯深問。汝今至心，當爲汝說，菩薩若能成就具足如是功德

【現代漢語翻譯】 現代漢語譯本 少發問是爲了利益眾生。 是什麼因緣使人發起菩提心？又是什麼意義讓佛陀出世？ 是什麼原因佛陀放出光明照耀十方？又是什麼原因佛陀示現神通？ 是什麼原因佛陀為眾生授記？希望您為大眾分別解說。 現在這裡的大眾殊勝無比，都能接受並持守佛的法界， 此地的大眾沒有魔障和魔業，只有開示佛法寶藏。 我的智慧淺薄，見識有限，怎能請教無上的尊者？ 現在請問如來無邊的智慧，如何才能得知各種方便法門？ 希望您現在教誨弟子們，我學習后已得到法的自在， 得到自在後能施大法雨，當報答十方諸佛的恩德。

『世尊！諸佛如來不可思議，菩薩所行沒有邊際，因此我今天想請問如來無上的法王、大慈悲的聚集者，爲了利益眾生而請問甚深的道理：什麼叫做菩薩的修行？用什麼瓔珞（一種裝飾品）來莊嚴菩薩，能使菩薩的修行清凈？如何才能破除愚癡的黑暗？如何才能斷除疑惑的心？菩薩如何為眾生修慈悲心？菩薩如何擁護眾生？菩薩如何真實地修菩薩的善業、不懈怠的業？唯愿如來慈悲地宣說。而且這裡的大眾根基深厚、智慧超群，能理解佛語，能了解法界，能通達菩薩所修的無礙法門，能破除一切魔障和魔業，能破除大的疑惑，能理解諸佛甚深的境界，知道眾生界和眾生的心性，能見到無量諸佛的世界，能守護如來無上的正法，能在諸法中得到大自在。』

這時，佛陀讚歎陀羅尼自在王菩薩說：『好啊，好啊！善男子！能問如來甚深的道理，能善於修行佛陀無量行的人，才能像你這樣提出如此深刻的問題。你現在至誠懇切，我將為你解說，菩薩如果能成就具足這樣的功德』

【English Translation】 English version Few questions are asked for the benefit of sentient beings. What are the causes and conditions for arousing the Bodhi mind? And for what purpose does the Buddha appear in the world? What is the reason the Buddha emits light that illuminates the ten directions? And for what reason does the Buddha display supernatural powers? What is the reason the Buddha bestows predictions upon sentient beings? I wish you would explain this to the assembly. This assembly here is supremely excellent, and all are capable of receiving and upholding the Buddha's Dharma realm. This assembly is free from demons and demonic activities, and only seeks to reveal the treasury of the Buddha's Dharma. My wisdom is shallow and limited, how can I inquire of the supreme honored one? Now I ask the Tathagata's boundless wisdom, how can one know all the expedient means? I hope you will now teach the disciples, I have already attained freedom in the Dharma through learning, Having attained freedom, I can bestow the great Dharma rain, and I shall repay the kindness of all Buddhas in the ten directions.

'World Honored One! The Buddhas and Tathagatas are inconceivable, and the practices of Bodhisattvas are boundless. Therefore, I now wish to ask the Tathagata, the supreme Dharma King, the great gathering of compassion, for the benefit of sentient beings, about the profound meaning: What is called the practice of a Bodhisattva? With what ornaments does one adorn a Bodhisattva, so that the Bodhisattva's practice becomes pure? How can one destroy the darkness of ignorance? How can one sever the mind of doubt? How does a Bodhisattva cultivate compassion for all sentient beings? How does a Bodhisattva protect sentient beings? How does a Bodhisattva truly cultivate the good deeds of a Bodhisattva, the unremitting deeds? I beseech the Tathagata to compassionately explain. Moreover, this assembly has sharp roots and great wisdom, capable of understanding the Buddha's words, knowing the Dharma realm, reaching the unobstructed Dharma gates practiced by Bodhisattvas, destroying all demons and demonic activities, breaking great doubts, understanding the profound realms of the Buddhas, knowing the realms of sentient beings and their minds, seeing the countless Buddha worlds, protecting the supreme right Dharma of the Tathagata, and attaining great freedom in all Dharmas.'

At that time, the Buddha praised the Bodhisattva Dharani Sovereign King, saying: 'Excellent, excellent! Good man! One who can ask the Tathagata about profound meanings, and who can skillfully practice the immeasurable practices of the Buddha, is able to raise such profound questions as you have. Now, with utmost sincerity, I will explain to you, if a Bodhisattva can accomplish and fully possess such merits'

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，當於諸法得大自在。」

「世尊！今正是時，唯垂宣說。」

佛言：「善男子！菩薩有四瓔珞莊嚴：一者、戒瓔珞莊嚴；二者、三昧瓔珞莊嚴；三者、智慧瓔珞莊嚴；四者、陀羅尼瓔珞莊嚴。戒瓔珞莊嚴有一種，謂于眾生無有害心。菩薩若無惡害之心，一切眾生常所樂見。

「復有二種：一者、閉塞惡道；二者、能開善門。

「復有三種：一者、身凈；二者、口凈；三者、意凈。

「復有四種：一者、所求悉得；二者、所愿具足；三者、所愿成就；四者、所欲能作。

「復有五種：一者、信；二者、戒；三者、定；四者、念；五者、慧。

「復有六種：一、不破戒；二、不漏戒；三、不雜戒；四、不悔戒；五、自在戒；六、無屬戒。

「復有七種，所謂七凈：一者、施凈；二者、忍凈；三者、精進凈；四者、禪定凈；五者、智慧凈；六者、方便凈；七者、善方便凈。

「復有八種，謂八具足：一者、無作具足；二者、地具足；三者、不忘心具足；四者、不緩具足；五者、諸根具足；六者、佛世具足；七者、離難具足；八者、善友具足。

「復有九種：一者、不動；二者、不畏；三者、定智；四者、寂靜；五者、至心；六者、清凈；七者、結緩；八者

【現代漢語翻譯】 現代漢語譯本：當在一切法中獲得大自在。' '世尊！現在正是時候，請您宣說。' 佛說：'善男子！菩薩有四種瓔珞（裝飾品）莊嚴：第一是戒瓔珞莊嚴；第二是三昧（禪定）瓔珞莊嚴；第三是智慧瓔珞莊嚴；第四是陀羅尼（總持）瓔珞莊嚴。戒瓔珞莊嚴有一種，就是對眾生沒有傷害的心。菩薩如果沒有惡害之心，一切眾生常常樂於見到他。' '又有兩種：第一是關閉惡道；第二是能夠開啟善門。' '又有三種：第一是身清凈；第二是口清凈；第三是意清凈。' '又有四種：第一是所求都能得到；第二是所愿都能滿足；第三是所愿都能成就；第四是所想做的都能做到。' '又有五種：第一是信；第二是戒；第三是定；第四是念；第五是慧。' '又有六種：第一是不破戒；第二是不漏戒；第三是不雜戒；第四是不悔戒；第五是自在戒；第六是無屬戒。' '又有七種，稱為七凈：第一是施凈；第二是忍凈；第三是精進凈；第四是禪定凈；第五是智慧凈；第六是方便凈；第七是善方便凈。' '又有八種，稱為八具足：第一是無作具足；第二是地具足；第三是不忘心具足；第四是不緩具足；第五是諸根具足；第六是佛世具足；第七是離難具足；第八是善友具足。' '又有九種：第一是不動；第二是不畏；第三是定智；第四是寂靜；第五是至心；第六是清凈；第七是結緩；第八是'

【English Translation】 English version: 'When one attains great freedom in all dharmas (teachings).' 'World Honored One! Now is the time, please do expound.' The Buddha said: 'Good man! A Bodhisattva has four kinds of adornments: first, the adornment of precepts; second, the adornment of samadhi (meditative absorption); third, the adornment of wisdom; fourth, the adornment of dharani (mantra). The adornment of precepts has one aspect, which is having no harmful intent towards sentient beings. If a Bodhisattva has no evil or harmful intent, all sentient beings are always pleased to see him.' 'There are also two kinds: first, closing off evil paths; second, being able to open the gates of goodness.' 'There are also three kinds: first, purity of body; second, purity of speech; third, purity of mind.' 'There are also four kinds: first, all that is sought is obtained; second, all wishes are fulfilled; third, all wishes are accomplished; fourth, all that is desired can be done.' 'There are also five kinds: first, faith; second, precepts; third, concentration; fourth, mindfulness; fifth, wisdom.' 'There are also six kinds: first, not breaking precepts; second, not leaking precepts; third, not mixing precepts; fourth, not regretting precepts; fifth, precepts of freedom; sixth, precepts of non-attachment.' 'There are also seven kinds, called the seven purities: first, purity of giving; second, purity of patience; third, purity of diligence; fourth, purity of meditation; fifth, purity of wisdom; sixth, purity of skillful means; seventh, purity of good skillful means.' 'There are also eight kinds, called the eight perfections: first, perfection of non-action; second, perfection of ground; third, perfection of unforgetting mind; fourth, perfection of non-slowness; fifth, perfection of the senses; sixth, perfection of the Buddha's era; seventh, perfection of being free from difficulties; eighth, perfection of good friends.' 'There are also nine kinds: first, immovability; second, fearlessness; third, wisdom of concentration; fourth, tranquility; fifth, utmost sincerity; sixth, purity; seventh, loosening of bonds; eighth,'

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、調心；九者、住調伏地。

「復有十種：一者、凈身，為三十二相故；二者、凈口，為言無二故；三者、凈意，為解脫故；四者、凈田，為令眾生福德增故；五者、凈心，為調眾生故；六者、凈有，為行化眾生故；七者、菩薩名凈，為得如來諸功德故；八者、凈慧，大神通故；九者、凈方便，破諸魔眾故。十者、凈戒，為不共法故。

「善男子！如是等事，名戒瓔珞莊嚴。

「三昧瓔珞莊嚴有一種，所謂為諸眾生修集慈心。

「復有二種：一者、質直；二者、柔軟。

「復有三種：一、不虛誑；二、不粗獷；三、不邪諂。

「復有四種：一者、不愛行；二者、不瞋行；三、不畏行；四、不癡行。

「復有五種，所謂遠離五蓋三昧。

「復有六種，所謂修集六念三昧。

「復有七種，所謂修集七覺三昧。

「復有八種，所謂修集八正三昧。

「復有九種，一者、菩薩修集菩提心及大慈悲心，於一切無量眾生修集念心，遠離惡欲不善之法，有覺有觀寂靜喜樂得初禪；二者、遠離覺觀內得喜心，至心思惟無覺無觀，定生喜樂得第二禪；三者、離喜修舍具足念心，無有放逸身受安樂得第三禪；四者、遠離苦樂滅憂喜心，非苦非樂修集舍念寂靜念得第四

【現代漢語翻譯】 現代漢語譯本 九、安住于調伏之地。 又有十種：一、清凈身，爲了成就三十二相（佛陀的身體特徵）；二、清凈口，爲了言語真實不虛；三、清凈意，爲了獲得解脫；四、清凈福田，爲了使眾生的福德增長；五、清凈心，爲了調伏眾生；六、清凈所有，爲了教化眾生；七、菩薩名為清凈，爲了獲得如來（佛陀）的各種功德；八、清凈智慧，爲了獲得大神通；九、清凈方便，爲了破除各種魔眾；十、清凈戒律，爲了成就佛陀的不共之法。 善男子！像這些事，稱為戒律的瓔珞莊嚴。 三昧（禪定）的瓔珞莊嚴有一種，就是爲了眾生修集慈心。 又有兩種：一、正直；二、柔和。 又有三種：一、不虛妄；二、不粗暴；三、不邪諂。 又有四種：一、不因愛而行事；二、不因嗔而行事；三、不因畏懼而行事；四、不因愚癡而行事。 又有五種，就是遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑）的三昧。 又有六種，就是修集六念（唸佛、念法、念僧、念戒、念施、念天）的三昧。 又有七種，就是修集七覺支（擇法、精進、喜、輕安、念、定、舍）的三昧。 又有八種，就是修集八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的三昧。 又有九種，一、菩薩修集菩提心（覺悟之心）和大慈悲心，對一切無量眾生修集念心，遠離惡欲不善之法，有覺有觀，寂靜喜樂，得初禪；二、遠離覺觀，內心獲得喜悅，至心思維，無覺無觀，由定而生喜樂，得第二禪；三、離開喜悅，修習舍心，具足正念，沒有放逸，身受安樂，得第三禪；四、遠離苦樂，滅除憂喜之心，非苦非樂，修習舍念，寂靜安穩，得第四禪。

【English Translation】 English version 9. Abiding in the place of taming. Again, there are ten kinds: 1. Purity of body, for the sake of the thirty-two marks (of the Buddha); 2. Purity of speech, for the sake of words being true and not false; 3. Purity of mind, for the sake of liberation; 4. Purity of the field of merit, for the sake of increasing the merit of sentient beings; 5. Purity of heart, for the sake of taming sentient beings; 6. Purity of possessions, for the sake of transforming sentient beings; 7. The Bodhisattva is called pure, for the sake of obtaining the various merits of the Tathagata (Buddha); 8. Purity of wisdom, for the sake of great supernatural powers; 9. Purity of skillful means, for the sake of breaking all the hosts of demons; 10. Purity of precepts, for the sake of achieving the unique dharmas of the Buddha. Good man! Such things are called the adornment of the necklace of precepts. There is one kind of adornment of the necklace of Samadhi (meditative concentration), which is cultivating loving-kindness for all sentient beings. Again, there are two kinds: 1. Honesty; 2. Gentleness. Again, there are three kinds: 1. Not false; 2. Not harsh; 3. Not deceitful. Again, there are four kinds: 1. Not acting out of love; 2. Not acting out of anger; 3. Not acting out of fear; 4. Not acting out of ignorance. Again, there are five kinds, which are the Samadhi of being free from the five hindrances (greed, hatred, sleepiness, restlessness, doubt). Again, there are six kinds, which are the Samadhi of cultivating the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavenly beings). Again, there are seven kinds, which are the Samadhi of cultivating the seven factors of enlightenment (discrimination of dharma, vigor, joy, tranquility, mindfulness, concentration, and equanimity). Again, there are eight kinds, which are the Samadhi of cultivating the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Again, there are nine kinds: 1. The Bodhisattva cultivates the Bodhi mind (mind of enlightenment) and great compassion, cultivates mindfulness towards all immeasurable sentient beings, is free from evil desires and unwholesome dharmas, has initial thought and contemplation, is peaceful and joyful, and attains the first Dhyana (meditative absorption); 2. Being free from initial thought and contemplation, the mind obtains joy, with focused thought, without initial thought and contemplation, joy and happiness arise from concentration, and the second Dhyana is attained; 3. Leaving joy, cultivating equanimity, being complete in mindfulness, without negligence, the body experiences happiness, and the third Dhyana is attained; 4. Being free from suffering and happiness, extinguishing the mind of sorrow and joy, neither suffering nor happiness, cultivating equanimity and mindfulness, being peaceful and stable, and the fourth Dhyana is attained.

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禪；五者、遠離色相修無量空相；六者、遠離空相修無量識相；七者、遠離識相修無所有相；八者、遠離無所有相修非想非非想相；九者、雖未成就善方便智，以三昧力教化眾生。

「復有十種：一者、觀法無有錯謬；二者、具足成就舍摩他；三者、精進無有休息；四者、善能了知時節；五者、至心受持善法；六者、寂靜其心；七者、觀身；八者、常觀法界；九者、心得自在；十者、獲得聖性；是名三昧瓔珞莊嚴。

「善男子！智慧瓔珞莊嚴有一種，所謂心無疑網。

「復有二種：一者、遠離疑心；二者、遠離瞋心。

「復有三種：一者、遠離無明；二者、破無明㲉；三者、作大光明。

「復有四種：一者知苦；二者、斷集；三者、證滅；四者、修道。

「復有五種：一者、戒眾清凈；二者、定眾清凈；三者、慧眾清凈；四者、解脫眾清凈；五者、解脫知見眾清凈。

「復有六種：一者、凈檀波羅蜜，有三種：一者、內凈觀法如幻；二者、眾生凈觀之如夢；三者、菩提凈不求果報。二者、凈尸波羅蜜，有三種：一者、觀身如影；二者、觀口如響；三者、觀心如幻。三者、凈羼提波羅蜜，有三種：一者、聞毀不瞋；二者、聞贊不喜；三者、若被割截及奪命時能觀法界。四者

【現代漢語翻譯】 現代漢語譯本 禪定（dhyana）：第五，遠離色相，修習無量空相；第六，遠離空相，修習無量識相；第七，遠離識相，修習無所有相；第八，遠離無所有相，修習非想非非想相；第九，即使尚未成就善巧方便的智慧，也能以三昧（samadhi）的力量教化眾生。

又有十種：第一，觀察法理沒有錯謬；第二，圓滿成就奢摩他（shamatha）；第三，精進修行沒有休息；第四，善於了知時節因緣；第五，至誠受持善法；第六，寂靜內心；第七，觀察身體；第八，常觀法界；第九，心得自在；第十，獲得聖性；這被稱為三昧的瓔珞莊嚴。

善男子！智慧的瓔珞莊嚴有一種，即內心沒有疑惑。

又有兩種：第一，遠離疑心；第二，遠離嗔心。

又有三種：第一，遠離無明（avidya）；第二，破除無明之殼；第三，產生大光明。

又有四種：第一，了知苦（duhkha）；第二，斷除集（samudaya）；第三，證得滅（nirodha）；第四，修習道（marga）。

又有五種：第一，戒律清凈；第二，禪定清凈；第三，智慧清凈；第四，解脫清凈；第五，解脫知見清凈。

又有六種：第一，清凈的檀波羅蜜（dana paramita），有三種：第一，內心清凈，觀法如幻；第二，觀眾生如夢；第三，菩提清凈，不求果報。第二，清凈的尸波羅蜜（sila paramita），有三種：第一，觀身如影；第二，觀口如響；第三，觀心如幻。第三，清凈的羼提波羅蜜（kshanti paramita），有三種：第一，聽到譭謗不嗔恨；第二，聽到讚美不歡喜；第三，即使被割截身體或奪取性命時，也能觀察法界。第四

【English Translation】 English version Dhyana (meditation): Fifth, abandoning the form aspect, cultivate the immeasurable aspect of emptiness; sixth, abandoning the emptiness aspect, cultivate the immeasurable aspect of consciousness; seventh, abandoning the consciousness aspect, cultivate the aspect of nothingness; eighth, abandoning the aspect of nothingness, cultivate the aspect of neither perception nor non-perception; ninth, even without achieving the wisdom of skillful means, one can teach sentient beings with the power of samadhi (concentration).

There are also ten kinds: first, observing the Dharma without error; second, fully accomplishing shamatha (calm abiding); third, practicing diligently without rest; fourth, being skilled in understanding the right time; fifth, sincerely upholding good Dharma; sixth, calming the mind; seventh, observing the body; eighth, constantly observing the Dharmadhatu (realm of Dharma); ninth, attaining freedom of mind; tenth, attaining the holy nature; this is called the adornment of the garland of samadhi.

Good man! There is one kind of adornment of the garland of wisdom, which is having no doubt in the mind.

There are also two kinds: first, abandoning doubt; second, abandoning anger.

There are also three kinds: first, abandoning ignorance (avidya); second, breaking the shell of ignorance; third, generating great light.

There are also four kinds: first, knowing suffering (duhkha); second, cutting off the cause of suffering (samudaya); third, realizing the cessation of suffering (nirodha); fourth, practicing the path (marga).

There are also five kinds: first, purity of precepts; second, purity of concentration; third, purity of wisdom; fourth, purity of liberation; fifth, purity of the knowledge and vision of liberation.

There are also six kinds: first, pure dana paramita (perfection of giving), which has three aspects: first, inner purity, viewing Dharma as illusion; second, viewing sentient beings as dreams; third, purity of Bodhi, not seeking reward. Second, pure sila paramita (perfection of morality), which has three aspects: first, viewing the body as a shadow; second, viewing speech as an echo; third, viewing the mind as an illusion. Third, pure kshanti paramita (perfection of patience), which has three aspects: first, not being angry when hearing slander; second, not being happy when hearing praise; third, even when being cut or having one's life taken, one can observe the Dharmadhatu. Fourth

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、凈毗梨耶波羅蜜，復有三種：一者、不想；二者、堅固；三者、不見法相。五者、凈禪波羅蜜，有三種：一者、不著諸法；二者、心不退轉；三者、所緣清凈。六者、凈方便波羅蜜，有三種：一者、攝取眾生，為解脫故；二者、凈陀羅尼，為持法故；三者、所愿清凈，為凈佛土故。

「復有七種：一者、修四念處不取不著；二者、修四正勤不出不滅；三者、修四神足身心清凈；四者、修於五根知根無根；五者、修於五力能破煩惱；六者、修菩提分知法界真實；七者、修集聖道無有去來。

「復有八種：一者、修定，為畢竟凈故；二者、修智，為壞闇故；三者、修知陰智，為知法眾故；四者、修知界智，為解法界等虛空故；五者、修知入智，為知法性平等故；六者、修知十二因緣智，觀無我無我所故；七者、修觀諦智，壞四倒故；八者、修集分別知法界智，為知真實故。

「復有九種：一者、觀無常想；二者、觀無常苦想；三者、觀苦無我想；四者、觀食不凈想；五者、觀於世間不可樂想；六者、觀諸生死多過患想；七者、觀解脫想；八者、觀離貪想；九者、觀於盡想。

「復有十種：一者、觀于諸法猶如幻想；二、如夢想；三、如炎想；四、如響想；五、如芭蕉樹想；六、如水中月想；七

【現代漢語翻譯】 現代漢語譯本 『凈毗梨耶波羅蜜（Vīrya pāramitā，精進波羅蜜），又有三種：第一，不執著于任何念頭；第二，堅定不移；第三，不執著於法的表象。 『凈禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜），有三種：第一，不執著於一切法；第二，心不退轉；第三，所緣境清凈。 『凈方便波羅蜜（Upāya pāramitā，方便波羅蜜），有三種：第一，爲了使眾生解脫而攝取他們；第二，爲了守護佛法而使陀羅尼（dhāraṇī，總持）清凈；第三，爲了凈化佛土而使願望清凈。 『又有七種：第一，修習四念處（catvāri smṛtyupasthānāni），不執取也不執著；第二，修習四正勤（catvāri prahāṇāni），不出也不滅；第三，修習四神足（catvāra ṛddhipādāḥ），身心清凈；第四，修習五根（pañcendriyāṇi），了知根無自性；第五，修習五力（pañca balāni），能破除煩惱；第六，修習菩提分（bodhipākṣikā dharmāḥ），了知法界的真實；第七，修習聖道（āryamārga），無有來去。 『又有八種：第一，修習禪定，爲了究竟清凈；第二，修習智慧，爲了破除愚昧；第三，修習知陰智（skandha jñāna），爲了了知法眾；第四，修習知界智（dhātu jñāna），爲了理解法界等同虛空；第五，修習知入智（āyatana jñāna），爲了了知法性平等；第六，修習知十二因緣智（dvādaśāṅga pratītyasamutpāda jñāna），觀察無我無我所；第七，修習觀諦智（satya jñāna），破除四顛倒；第八，修習分別知法界智，爲了了知真實。 『又有九種：第一，觀無常想；第二，觀無常苦想；第三，觀苦無我想；第四，觀食不凈想；第五，觀於世間不可樂想；第六，觀諸生死多過患想；第七，觀解脫想；第八，觀離貪想；第九，觀於盡想。 『又有十種：第一，觀諸法猶如幻象；第二，如夢境；第三，如火焰；第四，如回聲；第五，如芭蕉樹；第六，如水中月；第七

【English Translation】 English version 'The pure Vīrya pāramitā (Perfection of Energy) has three aspects: first, not clinging to any thoughts; second, being steadfast; third, not perceiving the characteristics of dharmas. 'The pure Dhyāna pāramitā (Perfection of Meditation) has three aspects: first, not being attached to any dharmas; second, the mind not regressing; third, the object of focus being pure. 'The pure Upāya pāramitā (Perfection of Skillful Means) has three aspects: first, embracing sentient beings for the sake of liberation; second, purifying dhāraṇī (mantras) for the sake of upholding the Dharma; third, purifying aspirations for the sake of purifying the Buddha-lands. 'There are also seven aspects: first, cultivating the four smṛtyupasthānāni (foundations of mindfulness) without grasping or clinging; second, cultivating the four prahāṇāni (right efforts) without arising or ceasing; third, cultivating the four ṛddhipādāḥ (bases of spiritual power), with body and mind purified; fourth, cultivating the five indriyāṇi (faculties), knowing that the faculties have no inherent existence; fifth, cultivating the five balāni (powers), able to destroy afflictions; sixth, cultivating the bodhipākṣikā dharmāḥ (factors of enlightenment), knowing the reality of the dharmadhātu (realm of phenomena); seventh, cultivating the āryamārga (noble path), without coming or going. 'There are also eight aspects: first, cultivating samādhi (meditation) for the sake of ultimate purity; second, cultivating wisdom for the sake of destroying ignorance; third, cultivating skandha jñāna (knowledge of aggregates) for the sake of knowing the multitude of dharmas; fourth, cultivating dhātu jñāna (knowledge of elements) for the sake of understanding that the dharmadhātu is like space; fifth, cultivating āyatana jñāna (knowledge of sense bases) for the sake of knowing the equality of the nature of dharmas; sixth, cultivating dvādaśāṅga pratītyasamutpāda jñāna (knowledge of the twelve links of dependent origination), observing no self and no belonging to self; seventh, cultivating satya jñāna (knowledge of the truths), destroying the four perversions; eighth, cultivating the knowledge of distinguishing the dharmadhātu for the sake of knowing the truth. 'There are also nine aspects: first, contemplating the impermanence; second, contemplating the impermanence of suffering; third, contemplating the suffering of no-self; fourth, contemplating the impurity of food; fifth, contemplating the unenjoyability of the world; sixth, contemplating the many faults of birth and death; seventh, contemplating liberation; eighth, contemplating detachment from desire; ninth, contemplating cessation. 'There are also ten aspects: first, contemplating all dharmas as illusions; second, like dreams; third, like flames; fourth, like echoes; fifth, like banana trees; sixth, like the moon in water; seventh

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、如影想；八者、觀於法界無增減想；九者、觀諸法界無有去住；十者、觀于無為無有生滅；是名為慧瓔珞莊嚴。

「善男子！陀羅尼瓔珞莊嚴有一種，所謂念心。

「復有二種：一者、先受；二者、畢竟能持。

「復有三種：一者、知義；二者、知字；三者、知說。

「復有四種：一者、正語；二者、了語；三者、無礙語；四者、不謬語。

「復有五種，所謂五依：一者、依義不依于字；二者、依智不依于識；三者、依了義經不依不了義經；四者、依法不依於人；五者、依出世不依於世。

「復有六種：一者、如說而持；二者、所言誠實；三者、發言人所樂聞；四者、憐愍語；五者、生善芽語；六者、時語。

「復有七種：一者、利語；二者、莊嚴語；三者、無礙語；四者、無滯語；五者、無二語；六者、先知而語；七者、了語。

「復有八種：一者、知方俗語；二者、知鬼神語；三者、知諸天語；四者、知諸龍語；五者、知乾闥婆語；六者、知阿修羅語；七者、知金翅鳥語；八者、知畜生語。

「復有九種：一者、無畏語；二者、無縮語；三者、無難語；四者、知解說語；五者、知如法答語；六者、知廣說語；七者、知次第語；八者、說無常語；九者、

【現代漢語翻譯】 現代漢語譯本 『第八，觀察法界（Dharmadhatu，宇宙萬法的本性）沒有增減的想法；第九，觀察諸法界沒有來去和停留；第十，觀察無為法（Asamskrta，不依賴因緣和合的真理）沒有生滅。這被稱為智慧的瓔珞莊嚴。』 『善男子！陀羅尼（Dharani，總持，能持一切善法，遮一切惡法的咒語）的瓔珞莊嚴有一種，就是念心。』 『又有兩種：第一，先接受；第二，最終能夠保持。』 『又有三種：第一，知道意義；第二，知道文字；第三，知道如何講述。』 『又有四種：第一，正確的言語；第二，明瞭的言語；第三，無礙的言語；第四，不錯誤的言語。』 『又有五種，即所謂的五依：第一，依于意義而不依于文字；第二，依于智慧而不依于意識；第三，依于了義經（Nitartha Sutra，究竟義的經典）而不依于不了義經（Neyartha Sutra，方便說的經典）；第四，依於法而不依於人；第五，依于出世間法而不依於世間法。』 『又有六種：第一，如所說而奉行；第二，所說誠實；第三，說出人們喜歡聽的話；第四，憐憫的言語；第五，產生善根的言語；第六，適時的言語。』 『又有七種：第一，有利益的言語；第二，莊嚴的言語；第三，無礙的言語；第四，無滯礙的言語；第五，無二的言語；第六，先知曉而後說的言語；第七，明瞭的言語。』 『又有八種：第一，知道地方習俗的語言；第二，知道鬼神的語言；第三，知道諸天的語言；第四，知道諸龍的語言；第五，知道乾闥婆（Gandharva，天上的樂神）的語言；第六，知道阿修羅（Asura，好戰的神）的語言；第七，知道金翅鳥（Garuda，一種神鳥）的語言；第八，知道畜生的語言。』 『又有九種：第一，無畏的言語；第二，不退縮的言語；第三，不為難的言語；第四，知道如何解釋的言語；第五，知道如何如法回答的言語；第六，知道如何廣說的言語；第七，知道如何按次第說的言語；第八，說無常的言語；第九，』

【English Translation】 English version 'Eighth, contemplate that the Dharmadhatu (the nature of all phenomena) has no increase or decrease; ninth, contemplate that all Dharmadhatus have no going or staying; tenth, contemplate that the Asamskrta (the unconditioned truth) has no arising or ceasing. This is called the adornment of the garland of wisdom.' 'Good man! There is one kind of adornment of the garland of Dharani (mantras that uphold good and prevent evil), which is the mind of mindfulness.' 'There are two kinds: first, to receive first; second, to be able to maintain ultimately.' 'There are three kinds: first, to know the meaning; second, to know the words; third, to know how to speak.' 'There are four kinds: first, correct speech; second, clear speech; third, unobstructed speech; fourth, non-erroneous speech.' 'There are five kinds, which are called the five reliances: first, rely on the meaning and not on the words; second, rely on wisdom and not on consciousness; third, rely on the Nitartha Sutra (sutras of definitive meaning) and not on the Neyartha Sutra (sutras of provisional meaning); fourth, rely on the Dharma and not on the person; fifth, rely on the transcendental and not on the mundane.' 'There are six kinds: first, to practice as spoken; second, to speak truthfully; third, to speak what people like to hear; fourth, compassionate speech; fifth, speech that generates good roots; sixth, timely speech.' 'There are seven kinds: first, beneficial speech; second, adorned speech; third, unobstructed speech; fourth, unhindered speech; fifth, non-dual speech; sixth, speech that is known beforehand; seventh, clear speech.' 'There are eight kinds: first, to know the language of local customs; second, to know the language of ghosts and spirits; third, to know the language of the devas (gods); fourth, to know the language of the nagas (dragons); fifth, to know the language of the Gandharvas (celestial musicians); sixth, to know the language of the Asuras (warring gods); seventh, to know the language of the Garudas (mythical birds); eighth, to know the language of animals.' 'There are nine kinds: first, fearless speech; second, non-shrinking speech; third, non-difficult speech; fourth, speech that knows how to explain; fifth, speech that knows how to answer according to the Dharma; sixth, speech that knows how to speak extensively; seventh, speech that knows how to speak in order; eighth, speech that speaks of impermanence; ninth,'

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無盡語。

「復有十語：一者、壞疑網語；二者、開示界語；三者、開法門語；四者、開智慧語；五者、破闇冥語；六者、解一一字語；七者、讚歎佛語；八者、呵煩惱語；九者、分別根利鈍語；十者、開佛功德妙語。

「善男子！是名陀羅尼瓔珞莊嚴。」

爾時，世尊欲重宣此義，以偈頌曰：

「四莊嚴瓔珞，　　能端嚴大乘， 　所謂戒定慧，　　無上陀羅尼， 　能令三業凈，　　一切人所愛， 　永斷三惡道，　　是名戒瓔珞。 　如願得具足，　　獲得人天身， 　能修勤精進，　　是名戒瓔珞。 　能修無上定，　　得二種解脫， 　見無上涅槃，　　是名戒瓔珞。 　其戒不破漏，　　無上戒不雜， 　能得大自在，　　名瓔珞莊嚴。 　戒凈能凈施，　　戒凈能凈忍， 　戒凈凈五度，　　名戒瓔珞嚴。 　戒凈能凈有，　　凈大不放逸， 　無畏心不悔，　　是名戒瓔珞。 　戒凈得聖性，　　亦能凈身心， 　獲得無邊定，　　是名戒瓔珞。 　不怖畏不動，　　定得清凈有， 　能斷煩惱縛，　　是名戒瓔珞。 　能調難調根，　　能得大名稱， 　莊嚴自在心，　　是名戒瓔珞。 　能如說而作，　　能凈口四種， 　遠離諸煩惱，　　名瓔珞莊嚴。 　能凈自佛土，

【現代漢語翻譯】 現代漢語譯本 還有十種語言：第一種，是破除疑惑之網的語言；第二種，是開示境界的語言；第三種，是開啟法門的語言；第四種，是開啟智慧的語言；第五種，是破除黑暗的語言；第六種，是解釋每一個字的語言；第七種，是讚歎佛的語言；第八種，是呵斥煩惱的語言；第九種，是分別根器利鈍的語言；第十種，是開示佛的功德奧妙的語言。 『善男子！這被稱為陀羅尼（Dharani，總持，能持一切法）瓔珞莊嚴。』 當時，世尊想要再次宣說這個道理，用偈頌說道： 『四種莊嚴的瓔珞，能夠莊嚴大乘（Mahayana，佛教宗派之一）， 所謂的戒（Sila，行爲規範）、定（Samadhi，禪定）、慧（Prajna，智慧），以及無上的陀羅尼， 能夠使身、口、意三業清凈，為一切人所喜愛， 永遠斷除三惡道（地獄、餓鬼、畜生），這被稱為戒瓔珞。 如願以償地獲得具足，獲得人天之身， 能夠勤奮精進地修行，這被稱為戒瓔珞。 能夠修習無上的禪定，獲得兩種解脫， 見到無上的涅槃（Nirvana，寂滅），這被稱為戒瓔珞。 持戒不破損，無上的戒律不雜亂， 能夠獲得大自在，這被稱為瓔珞莊嚴。 戒律清凈能夠使佈施清凈，戒律清凈能夠使忍辱清凈， 戒律清凈能夠使五度（佈施、持戒、忍辱、精進、禪定）清凈，這被稱為戒瓔珞莊嚴。 戒律清凈能夠使有（存在）清凈，清凈廣大而不放逸， 內心無畏不後悔，這被稱為戒瓔珞。 戒律清凈能夠獲得聖性，也能夠清凈身心， 獲得無邊的禪定，這被稱為戒瓔珞。 不恐懼畏懼不動搖，禪定獲得清凈的存在， 能夠斷除煩惱的束縛，這被稱為戒瓔珞。 能夠調伏難以調伏的根器，能夠獲得大的名聲， 莊嚴自在的心，這被稱為戒瓔珞。 能夠如所說的那樣去做，能夠清凈口四種惡業， 遠離各種煩惱，這被稱為瓔珞莊嚴。 能夠清凈自己的佛土，

【English Translation】 English version Furthermore, there are ten kinds of speech: first, speech that destroys the net of doubt; second, speech that reveals realms; third, speech that opens the gate of Dharma; fourth, speech that opens wisdom; fifth, speech that breaks through darkness; sixth, speech that explains each and every word; seventh, speech that praises the Buddha; eighth, speech that scolds afflictions; ninth, speech that distinguishes the sharpness and dullness of faculties; tenth, speech that reveals the wonderful merits of the Buddha. 'Good man! This is called the adornment of the Dharani (a mnemonic device, a type of Buddhist chant) necklace.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The four adornments of a necklace, can adorn the Mahayana (the Great Vehicle, a major branch of Buddhism), Namely, Sila (morality), Samadhi (meditation), Prajna (wisdom), and the unsurpassed Dharani, Can purify the three karmas of body, speech, and mind, and be loved by all, Eternally cutting off the three evil paths (hell, hungry ghosts, animals), this is called the Sila necklace. As desired, one obtains completeness, obtaining a human or heavenly body, Able to diligently cultivate with vigor, this is called the Sila necklace. Able to cultivate unsurpassed Samadhi, obtaining two kinds of liberation, Seeing the unsurpassed Nirvana (the state of enlightenment), this is called the Sila necklace. The precepts are not broken or leaked, the unsurpassed precepts are not mixed, Able to obtain great freedom, this is called the adornment of a necklace. Pure precepts can purify giving, pure precepts can purify patience, Pure precepts purify the five perfections (giving, morality, patience, vigor, meditation), this is called the adornment of the Sila necklace. Pure precepts can purify existence, pure and vast without negligence, A fearless heart without regret, this is called the Sila necklace. Pure precepts can obtain saintly nature, and also purify body and mind, Obtaining boundless Samadhi, this is called the Sila necklace. Not fearing or trembling, Samadhi obtains pure existence, Able to cut off the bonds of affliction, this is called the Sila necklace. Able to tame the difficult-to-tame faculties, able to obtain great renown, Adorning the free mind, this is called the Sila necklace. Able to act as spoken, able to purify the four kinds of evil speech, Away from all afflictions, this is called the adornment of a necklace. Able to purify one's own Buddha land,

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能調諸眾生， 　能修大慈悲，　　名瓔珞莊嚴。 　不作諸惡業，　　修于菩薩行， 　能大力無畏，　　名瓔珞莊嚴。 　能嚴大涅槃，　　能得大因果， 　慈心滿眾生，　　名瓔珞莊嚴。 　能離慳誑心，　　修柔軟四攝， 　斷愛瞋怖癡，　　名瓔珞莊嚴。 　能破五惡蓋，　　修集十念心， 　助道不放逸，　　名瓔珞莊嚴。 　具足於二翼，　　如法思惟義， 　樂素住寂靜，　　名瓔珞莊嚴。 　於法無所疑，　　亦無癡亂心， 　真實解四諦，　　名瓔珞莊嚴。 　持戒心無著，　　亦復不生慢， 　不取戒戒者，　　名瓔珞莊嚴。 　無上慧凈定，　　亦知二凈慧， 　能了知三界，　　名瓔珞莊嚴。 　意凈不生慢，　　見不凈不輕， 　知法不可說，　　名瓔珞莊嚴。 　慧能莊嚴智，　　智亦莊嚴慧， 　自他菩提凈，　　名瓔珞莊嚴。 　知法如夢幻，　　不說諸法無， 　能隨世間說，　　名瓔珞莊嚴。 　慧能莊嚴戒，　　戒能瓔珞慧， 　身口菩提凈，　　名瓔珞莊嚴。 　見法如水月，　　亦如熱時炎， 　說法如響相，　　如乾闥婆城， 　非法不作法，　　名慧瓔珞嚴。 　慧能莊嚴忍，　　忍能莊嚴慧， 　身口菩提凈，　　名瓔珞莊嚴。 　隨法不增減，　　解已

【現代漢語翻譯】 現代漢語譯本 能夠調伏各種眾生，能夠修習廣大的慈悲心，這被稱為『瓔珞莊嚴』（指以瓔珞裝飾的莊嚴）。 不做各種惡業，修習菩薩的行持，能夠具有強大的力量和無畏的精神，這被稱為『瓔珞莊嚴』。 能夠莊嚴偉大的涅槃（佛教的最高境界，指解脫生死輪迴），能夠獲得偉大的因果，以慈悲心充滿眾生，這被稱為『瓔珞莊嚴』。 能夠遠離慳吝和欺誑的心，修習柔和的四攝法（佈施、愛語、利行、同事），斷除貪愛、嗔恨、恐懼和愚癡，這被稱為『瓔珞莊嚴』。 能夠破除五種障礙善行的覆蓋（貪慾、嗔恚、睡眠、掉悔、疑），修習和積累十種念心（唸佛、念法、念僧、念戒、念施、念天、念休息、念安般、念身、念死），幫助修行而不放逸，這被稱為『瓔珞莊嚴』。 具備智慧和禪定兩種翅膀，如法地思維佛法的意義，喜歡安住于寂靜之處，這被稱為『瓔珞莊嚴』。 對於佛法沒有疑惑，也沒有愚癡和混亂的心，真實地理解四聖諦（苦、集、滅、道），這被稱為『瓔珞莊嚴』。 持守戒律內心沒有執著，也不生起驕慢之心，不執著于戒律和持戒的人，這被稱為『瓔珞莊嚴』。 具有無上的智慧、清凈的禪定，也知道兩種清凈的智慧（世俗諦和勝義諦），能夠了解三界（欲界、色界、無色界），這被稱為『瓔珞莊嚴』。 意念清凈不生驕慢，見到不凈的事物也不輕視，知道佛法是不可言說的，這被稱為『瓔珞莊嚴』。 智慧能夠莊嚴智慧，智慧也能夠莊嚴智慧，自己和他人的菩提心都清凈，這被稱為『瓔珞莊嚴』。 知道一切法如夢幻泡影，但不說一切法是空無，能夠隨順世間的說法，這被稱為『瓔珞莊嚴』。 智慧能夠莊嚴戒律，戒律能夠莊嚴智慧，身口意都清凈，這被稱為『瓔珞莊嚴』。 見到佛法如水中的月影，也如熱時的幻影，說法如回聲，如乾闥婆城（海市蜃樓），不把非法當作是法，這被稱為『慧瓔珞嚴』（以智慧為瓔珞的莊嚴）。 智慧能夠莊嚴忍辱，忍辱能夠莊嚴智慧，身口意都清凈，這被稱為『瓔珞莊嚴』。 隨順佛法而不增減，理解了佛法的真諦。

【English Translation】 English version Able to tame all sentient beings, able to cultivate great compassion, this is called 'Adornment of the Necklace' (referring to the adornment of a necklace). Not engaging in any evil deeds, cultivating the practices of a Bodhisattva, able to possess great strength and fearlessness, this is called 'Adornment of the Necklace'. Able to adorn the great Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death), able to attain great cause and effect, filling all beings with compassion, this is called 'Adornment of the Necklace'. Able to be free from stinginess and deceitful thoughts, cultivating the gentle Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), cutting off attachment, hatred, fear, and ignorance, this is called 'Adornment of the Necklace'. Able to break through the five hindrances (desire, anger, sleepiness, restlessness, and doubt), cultivating and accumulating the ten mindfulnesses (mindfulness of the Buddha, Dharma, Sangha, precepts, giving, heavens, rest, breathing, body, and death), assisting in practice without negligence, this is called 'Adornment of the Necklace'. Possessing the two wings of wisdom and meditation, contemplating the meaning of the Dharma according to the teachings, delighting in dwelling in stillness, this is called 'Adornment of the Necklace'. Having no doubts about the Dharma, nor having ignorant or confused thoughts, truly understanding the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), this is called 'Adornment of the Necklace'. Holding precepts without attachment in the heart, also not giving rise to arrogance, not clinging to the precepts or those who hold them, this is called 'Adornment of the Necklace'. Having supreme wisdom, pure meditation, also knowing the two pure wisdoms (conventional truth and ultimate truth), able to understand the three realms (desire realm, form realm, and formless realm), this is called 'Adornment of the Necklace'. The mind is pure and does not give rise to arrogance, not looking down upon impure things, knowing that the Dharma is inexpressible, this is called 'Adornment of the Necklace'. Wisdom is able to adorn wisdom, and wisdom is also able to adorn wisdom, the Bodhi mind of oneself and others is pure, this is called 'Adornment of the Necklace'. Knowing that all dharmas are like dreams and illusions, but not saying that all dharmas are empty, able to speak in accordance with the world, this is called 'Adornment of the Necklace'. Wisdom is able to adorn precepts, and precepts are able to adorn wisdom, body, speech, and mind are pure, this is called 'Adornment of the Necklace'. Seeing the Dharma like the moon's reflection in water, also like the mirage in hot weather, speaking the Dharma like an echo, like a Gandharva city (mirage), not taking what is not Dharma as Dharma, this is called 'Adornment of Wisdom Necklace' (adornment with wisdom as a necklace). Wisdom is able to adorn patience, and patience is able to adorn wisdom, body, speech, and mind are pure, this is called 'Adornment of the Necklace'. Following the Dharma without adding or subtracting, having understood the true meaning of the Dharma.

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調眾生， 　至心觀法身，　　名瓔珞莊嚴。 　慧能莊嚴進，　　進能莊嚴慧， 　不悔動心凈，　　名瓔珞莊嚴。 　慧能莊嚴定，　　定能莊嚴慧， 　能說深法界，　　得無勝神通， 　能知諸方便，　　得無上總持， 　法土眾生凈，　　名瓔珞莊嚴。 　知眾根利鈍，　　壞煩惱諸魔， 　身心得自在，　　名瓔珞莊嚴。 　道無有去來，　　亦無去來者， 　非過非未來，　　非現非修者， 　不分別法界，　　能凈畢竟定， 　知諸陰入界，　　名慧炬莊嚴。 　陰入界如空，　　無我無我所， 　生滅因十二，　　是名智慧凈。 　諦知第一義，　　亦知陰入界， 　於法不生諍，　　知三世無礙。 　分別三聚眾，　　能為說三乘， 　能以三寶教，　　修三無相定。 　無相知一相，　　非幻知如幻， 　無說能為說，　　空說于不空， 　諸法非常變，　　不毀壞法界。 　和合因緣故，　　流佈於法界， 　是名為真智，　　不分別法界。 　知二動不動，　　知於二淺深， 　知二常無常，　　是名大凈智。 　常不失念心，　　了知於法界， 　知字及知義，　　於世諦無闇。 　一聞能持法，　　解了眾生語， 　能壞諸邪道，　　修于無上智， 　依無上四依，　　瓔珞大總持。

【現代漢語翻譯】 調伏眾生，以至誠之心觀照法身（Dharmakaya，佛的真身），這被稱為瓔珞莊嚴（因其如瓔珞般莊嚴）。 智慧能夠莊嚴精進，精進能夠莊嚴智慧，不因悔恨而動搖清凈之心，這被稱為瓔珞莊嚴。 智慧能夠莊嚴禪定，禪定能夠莊嚴智慧，能夠宣說深奧的法界（Dharmadhatu，宇宙萬法的本體），獲得無上的神通，能夠了解各種方便法門，獲得無上的總持（Dharani，記憶和理解佛法的能力），使法土（佛的國土）和眾生清凈，這被稱為瓔珞莊嚴。 瞭解眾生的根器利鈍，摧毀煩惱和各種魔障，身心獲得自在，這被稱為瓔珞莊嚴。 道沒有來去，也沒有來去者，既不是過去也不是未來，既不是現在也不是修行者，不分別法界，能夠達到究竟的禪定，瞭解諸陰（Skandha，構成個體的五種要素）、入（Ayatana，感官和意識的來源）和界（Dhatu，構成宇宙的要素），這被稱為慧炬莊嚴（以智慧為火炬）。 陰、入、界如同虛空，沒有我也沒有我所，生滅的因緣有十二種，這被稱為智慧清凈。 真實地瞭解第一義諦（Paramartha-satya，最高的真理），也瞭解陰、入、界，對於佛法不產生爭論，瞭解三世（過去、現在、未來）沒有障礙。 分別三聚眾生（正定聚、邪定聚、不定聚），能夠為他們宣說三乘（聲聞乘、緣覺乘、菩薩乘），能夠用三寶（佛、法、僧）教導眾生，修習三無相定（空、無相、無愿）。 在無相中瞭解一相（實相），在非幻中瞭解如幻，在無說中能夠宣說，在空性中宣說不空，諸法不是恒常變化的，不毀壞法界。 因為和合因緣的緣故，佛法流佈於法界，這被稱為真智，不分別法界。 瞭解動與不動，瞭解二者的淺深，瞭解常與無常，這被稱為大凈智。 心中常不失去正念，了知法界，瞭解文字和意義，對於世俗諦（Samvriti-satya，相對真理）沒有迷惑。 一聽聞就能受持佛法，理解眾生的語言，能夠摧毀各種邪道，修習無上智慧，依靠無上的四依（依法不依人，依義不依語，依智不依識，依了義不依不了義），獲得瓔珞大總持。

【English Translation】 Taming sentient beings, with a sincere heart contemplating the Dharmakaya (the true body of the Buddha), this is called 'Adornment of the Necklace' (because it is as ornate as a necklace). Wisdom can adorn diligence, diligence can adorn wisdom, and not wavering the pure mind due to regret, this is called 'Adornment of the Necklace'. Wisdom can adorn meditation, meditation can adorn wisdom, being able to expound the profound Dharmadhatu (the essence of all phenomena), attaining unsurpassed supernatural powers, being able to understand various expedient means, attaining unsurpassed Dharani (the ability to remember and understand the Dharma), purifying the Dharma-land (Buddha's land) and sentient beings, this is called 'Adornment of the Necklace'. Understanding the sharp and dull faculties of sentient beings, destroying afflictions and various demonic obstacles, attaining freedom of body and mind, this is called 'Adornment of the Necklace'. The path has no coming or going, nor is there a comer or goer, it is neither past nor future, neither present nor a practitioner, not discriminating the Dharmadhatu, being able to attain ultimate meditation, understanding the Skandhas (the five aggregates that constitute an individual), Ayatana (the sources of senses and consciousness), and Dhatus (the elements that constitute the universe), this is called 'Adornment of the Torch of Wisdom'. The Skandhas, Ayatana, and Dhatus are like empty space, without self or what belongs to self, the causes of arising and ceasing are twelve, this is called the purity of wisdom. Truly understanding the Paramartha-satya (the highest truth), also understanding the Skandhas, Ayatana, and Dhatus, not generating disputes about the Dharma, understanding the three times (past, present, future) without obstruction. Distinguishing the three groups of sentient beings (those destined for enlightenment, those destined for evil, and those undetermined), being able to expound the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) for them, being able to teach sentient beings with the Three Jewels (Buddha, Dharma, Sangha), practicing the three Samadhis without characteristics (emptiness, signlessness, wishlessness). Understanding the one characteristic (true nature) in the absence of characteristics, understanding the illusory nature in the non-illusory, being able to expound in the absence of speech, expounding non-emptiness in emptiness, all phenomena are not constant and changing, not destroying the Dharmadhatu. Because of the causes and conditions of combination, the Dharma is spread throughout the Dharmadhatu, this is called true wisdom, not discriminating the Dharmadhatu. Understanding movement and non-movement, understanding the shallowness and depth of the two, understanding permanence and impermanence, this is called great pure wisdom. The mind constantly does not lose mindfulness, understanding the Dharmadhatu, understanding words and meanings, without confusion about the Samvriti-satya (relative truth). Upon hearing once, being able to uphold the Dharma, understanding the languages of sentient beings, being able to destroy various evil paths, practicing unsurpassed wisdom, relying on the unsurpassed four reliances (rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the definitive meaning, not on the provisional meaning), attaining the great Dharani of the Necklace.

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我說功德鬘，　　為嚴菩提心， 　于眾說無畏，　　善解天神語， 　能壞眾疑網，　　能開諸法界， 　能贊於三寶，　　勸人令供養， 　親近佛與眾，　　修集無上智。 　我說四瓔珞，　　能嚴佛菩薩， 　若有至心信，　　即得是莊嚴。」

大方等大集經卷第一

大集經第一卷校正後序

按此經，國本、宋本皆六十卷，凡十七品。丹藏中，三十卷十一品。又經初首，國、宋兩本則有「瓔珞品」名，丹藏所無。其〈虛空藏〉品，兩本在〈不可說〉后，丹藏在〈無言品〉前。又于〈寶髻品〉后，兩本有〈無盡意品〉四卷，丹藏即無，而有〈日密分〉三卷。如是不同者何耶？

今以《開元錄》前後文括而統之，此經凡有六本。錄云：「按梁沙門僧祐〈大集記〉云，有十二段說，共成一經：第一〈瓔珞品〉、二〈陀羅尼自在王品〉、三〈寶女品〉、四〈不眴品〉、五〈海慧品〉、六〈無言品〉、七〈不可說品〉、八〈虛空藏品〉、九〈寶幢品〉、十〈虛空目品〉、十一〈寶髻品〉、十二〈無盡意品〉。」按云：此則第一本也。今以品次驗之，是兩本六十卷中，前分三十卷矣。

又云：「今撿經本，與祐記不同：第一〈陀羅尼自在王菩薩品〉、二〈寶女品〉、三〈不眴品〉、四

【現代漢語翻譯】 現代漢語譯本： 我說功德鬘（功德的莊嚴），爲了莊嚴菩提心（覺悟之心）， 在眾人面前宣說無畏的教義，善於理解天神的語言， 能夠破除眾生的疑惑之網，能夠開啟諸法的境界， 能夠讚美佛、法、僧三寶，勸導人們進行供養， 親近佛陀和僧眾，修習無上的智慧。 我說四種瓔珞（裝飾品），能夠莊嚴佛和菩薩， 如果有人至誠地相信，就能得到這樣的莊嚴。

《大方等大集經》卷第一

《大集經》第一卷校正後序

根據這部經，國本和宋本都是六十卷，共有十七品。丹藏本中，是三十卷，十一品。而且經文的開頭，國本和宋本都有『瓔珞品』的名稱，丹藏本沒有。關於『虛空藏』品，兩本都放在『不可說』品之後，丹藏本則放在『無言品』之前。另外，在『寶髻品』之後，兩本有『無盡意品』四卷，丹藏本沒有，卻有『日密分』三卷。這些不同之處是什麼原因呢？

現在根據《開元錄》的前後文進行總結，這部經共有六個版本。《開元錄》記載：『根據梁朝沙門僧祐的《大集記》記載，有十二段說法，共同組成一部經：第一是《瓔珞品》，第二是《陀羅尼自在王品》，第三是《寶女品》，第四是《不眴品》，第五是《海慧品》，第六是《無言品》，第七是《不可說品》，第八是《虛空藏品》，第九是《寶幢品》，第十是《虛空目品》，第十一是《寶髻品》，第十二是《無盡意品》。』按照這個說法，這是第一種版本。現在根據品目的順序來驗證，這正是兩本六十卷中，前三十卷的內容。

又說：『現在檢查經本，與僧祐的記載不同：第一是《陀羅尼自在王菩薩品》，第二是《寶女品》，第三是《不眴品》，第四是

【English Translation】 English version: I speak of the garland of merit (the adornment of merit), to adorn the Bodhi mind (the mind of enlightenment), To proclaim fearlessness among the assembly, to be skilled in understanding the language of the gods, To be able to break the net of doubts of beings, to be able to open the realms of all dharmas, To be able to praise the Three Jewels (Buddha, Dharma, Sangha), to encourage people to make offerings, To be close to the Buddha and the Sangha, to cultivate supreme wisdom. I speak of the four necklaces (ornaments), which can adorn the Buddhas and Bodhisattvas, If one has sincere faith, one will obtain such adornment.

The Great Vaipulya Mahasamghata Sutra, Volume 1

Postscript to the Revised Edition of the First Volume of the Mahasamghata Sutra

According to this sutra, both the Guoben (National Edition) and Songben (Song Dynasty Edition) have sixty volumes, with a total of seventeen chapters. In the Danzang (Danzang Edition), there are thirty volumes and eleven chapters. Moreover, at the beginning of the sutra, the Guoben and Songben both have the name 'Garland Chapter,' which is not present in the Danzang. As for the 'Akasagarbha' (Space Treasury) chapter, both editions place it after the 'Inexpressible' chapter, while the Danzang places it before the 'No Words' chapter. Furthermore, after the 'Ratnakuta' (Jewel Mound) chapter, both editions have four volumes of the 'Inexhaustible Intent' chapter, which is absent in the Danzang, which instead has three volumes of the 'Sun Secret Division.' What is the reason for these differences?

Now, summarizing the preceding and following texts of the Kaiyuan Record, this sutra has a total of six versions. The record states: 'According to the Mahasamghata Record by the Liang Dynasty monk Sengyou, there are twelve sections of teachings, which together form one sutra: the first is the 'Garland Chapter,' the second is the 'Dharani Sovereign King Chapter,' the third is the 'Jewel Woman Chapter,' the fourth is the 'Unblinking Chapter,' the fifth is the 'Ocean Wisdom Chapter,' the sixth is the 'No Words Chapter,' the seventh is the 'Inexpressible Chapter,' the eighth is the 'Akasagarbha Chapter,' the ninth is the 'Jewel Banner Chapter,' the tenth is the 'Space Eye Chapter,' the eleventh is the 'Ratnakuta Chapter,' and the twelfth is the 'Inexhaustible Intent Chapter.' According to this, this is the first version. Now, verifying by the order of the chapters, this is the content of the first thirty volumes of the two sixty-volume editions.

It also says: 'Now, examining the sutra text, it differs from Sengyou's record: the first is the 'Dharani Sovereign King Bodhisattva Chapter,' the second is the 'Jewel Woman Chapter,' the third is the 'Unblinking Chapter,' the fourth is the

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〈海慧品〉、五〈虛空藏品〉、六〈無言品〉、七〈不可說品〉、八〈寶幢分〉、九〈虛空目分〉、十〈寶髻品〉、十一〈日密分〉。」按云：此則第二本也。今以品次驗之，則今丹藏經三十卷者是矣。

又云：「隋朝僧就合《大集經》，乃以《明度五十校計經》題為『十方菩薩品』，編〈月藏〉后，及〈無盡意〉成五十八卷者。」按云：此則第四本也。

又云：「其合《大集經》，亦有六十卷成者，三十一二兩卷重有〈寶髻品〉，足成六十卷，其〈寶髻品〉在〈日密〉前，二十六七卷是。此復重編，未詳何意？又〈日密〉、〈日藏〉梵本不殊，重重編載，誤之甚矣。」按云：此則第五本也。今以品次驗之，則今兩藏本經六十卷者是矣。但不過載〈寶髻品〉，斯為小異耳。即於前第四本五十八卷經中，分彼〈日藏分〉十卷，為十二卷，足成六十耳。其第三第六兩本，今以諸藏所無，故不煩敘。

經本如是不同，藏中致斯有異耳。謹按《開元錄》前後文相，今此兩藏本經六十卷者，有六失故不可依行。

錄云：「亦有經本，分為瓔珞品者，不然，此是一段，不合分二。」按云：此經分之，一失也。

又云：「僧祐記中無〈日密分〉，有〈無盡意品〉者，不然，今以《無盡意經》雖《大集

【現代漢語翻譯】 現代漢語譯本：『海慧品』、第五『虛空藏品』、第六『無言品』、第七『不可說品』、第八『寶幢分』、第九『虛空目分』、第十『寶髻品』、第十一『日密分』。」按語說：『這是第二種版本。』現在用品目的次序來驗證，那麼現在丹藏經三十卷的就是了。 又說：『隋朝的僧人將《大集經》合編，於是將《明度五十校計經》題為『十方菩薩品』，編在『月藏』之後，以及『無盡意』，成為五十八卷。』按語說：『這是第四種版本。』 又說：『其合編的《大集經》，也有六十卷的版本，第三十一、三十二兩卷重複有『寶髻品』，湊成六十卷，其『寶髻品』在『日密』之前，在第二十六、二十七卷。這又是重新編排，不清楚是什麼意思？而且『日密』、『日藏』梵文字來沒有差別，卻重複編載，錯誤太大了。』按語說：『這是第五種版本。』現在用品目的次序來驗證，那麼現在兩藏本經六十卷的就是了。只是不重複載錄『寶髻品』，這稍微有些不同罷了。就是在前面第四種版本五十八卷經中，將『日藏分』的十卷，分為十二卷，湊成六十卷罷了。至於第三和第六兩種版本，現在因為各藏都沒有，所以就不多說了。 經本如此不同，藏經中才會有這樣的差異。謹按《開元錄》前後文的相互關係，現在這兩藏本經六十卷的版本，有六個錯誤所以不可以依此修行。 《開元錄》說：『也有經本，將瓔珞品分為單獨一品，這是不對的，這應該是一段，不應該分為兩品。』按語說：『這經分開了，是第一個錯誤。』 又說：『僧祐的記錄中沒有『日密分』，有『無盡意品』，這是不對的，現在以《無盡意經》雖然是《大集》

【English Translation】 English version: 『The Sea of Wisdom Chapter』, the fifth 『Akasagarbha (Space Treasury) Chapter』, the sixth 『The Wordless Chapter』, the seventh 『The Inexpressible Chapter』, the eighth 『The Jeweled Banner Division』, the ninth 『The Eye of Space Division』, the tenth 『The Jeweled Crest Chapter』, the eleventh 『The Sun Secret Division.』 The annotation says: 『This is the second version.』 Now, verifying by the order of the chapters, it is the thirty-volume version of the Dan Tripitaka. It also says: 『The monks of the Sui Dynasty combined the Mahasamnipata Sutra, and thus titled the 『Fifty Calculations of Brightness Sutra』 as 『The Ten Directions Bodhisattva Chapter』, placing it after the 『Moon Treasury』 and 『The Inexhaustible Intent』, making it fifty-eight volumes.』 The annotation says: 『This is the fourth version.』 It also says: 『The combined Mahasamnipata Sutra also has a sixty-volume version, with the thirty-first and thirty-second volumes repeating the 『Jeweled Crest Chapter』, making it sixty volumes. The 『Jeweled Crest Chapter』 is before the 『Sun Secret』, in the twenty-sixth and twenty-seventh volumes. This is a re-compilation, and it is unclear what the intention is? Moreover, the Sanskrit versions of 『Sun Secret』 and 『Sun Treasury』 are not different, yet they are repeatedly compiled, which is a great mistake.』 The annotation says: 『This is the fifth version.』 Now, verifying by the order of the chapters, it is the sixty-volume version of the two Tripitakas. It is just that the 『Jeweled Crest Chapter』 is not repeated, which is a slight difference. In the previous fourth version of the fifty-eight-volume sutra, the ten volumes of the 『Sun Treasury Division』 were divided into twelve volumes, making it sixty volumes. As for the third and sixth versions, since they are not found in any of the Tripitakas, they will not be discussed further. The sutra versions are so different, which is why there are such differences in the Tripitakas. According to the context of the 『Kaiyuan Record』, the current sixty-volume version of the two Tripitakas has six errors and should not be followed for practice. The record says: 『There are also sutra versions that divide the Garland Chapter into a separate chapter, which is incorrect. This should be one section and should not be divided into two.』 The annotation says: 『Dividing this sutra is the first error.』 It also says: 『In Sengyou』s record, there is no 『Sun Secret Division』, but there is an 『Inexhaustible Intent Chapter』, which is incorrect. Now, although the 『Inexhaustible Intent Sutra』 is part of the Mahasamnipata

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》別分，非無讖譯，又非次第，不合入中。」按云：此經入中，又為無讖譯，二失也。

又云：「其〈虛空藏品〉，祐在〈不可說〉后，未詳所以。」按云：此經在彼，三失也。

又云：「〈日密〉、〈日藏〉梵本不殊，重重編載，誤之甚矣。」按云：此經過載，四失也。

又云：「《明度五十校計經》，題為『十方菩薩品』，編〈月藏〉後者，非也。既無憑準，故不依彼。」按云：此經依之，五失也。

「又《明度經》，安世高譯，而云那連提耶舍譯。」按云：此亦誤人，六失也。不獨如是，其〈十方菩薩品〉即下難函中《明度五十校計經》二卷耳，〈無盡意品〉即下最函中《無盡意經》六卷耳。而於此中並重編之，是亦雜沓難依者也。

是則理須正之。正之如何？略則如《開元錄》及丹藏經，為三十卷乃正矣；合則如《開元錄》中第六本，為八十卷方備矣。然今不能即正者，以此六十卷本是本朝芬皇宗選行經，行來已久，久則難變耳。 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二

北涼天竺三藏曇無讖于姑臧譯

陀羅尼自在王菩薩品第二之二

◎佛復告陀羅尼自在王菩薩：「善男子！菩薩摩訶薩有八光明，以是八明

【現代漢語翻譯】 現代漢語譯本：『別分』（指經文的分類），不是曇無讖（Dharmarakṣa）翻譯的，也不是按照次第排列的，不應該被歸入其中。」按語說：這部經被歸入其中，又說是曇無讖翻譯的，這是兩個錯誤。 又說：『虛空藏品』，放在『不可說』之後，不知道是什麼原因。」按語說：這部經放在那裡，這是第三個錯誤。 又說：『日密』、『日藏』的梵文字沒有區別，卻重複編載，錯誤太大了。」按語說：這部經重複編載，這是第四個錯誤。 又說：《明度五十校計經》，題為『十方菩薩品』，編在『月藏』之後，是不對的。既然沒有依據，所以不按照那樣做。」按語說：這部經按照那樣做，這是第五個錯誤。 『又《明度經》，是安世高翻譯的，卻說是那連提耶舍（Narendrayasas）翻譯的。』按語說：這也是誤導人，這是第六個錯誤。不僅如此，其中的『十方菩薩品』就是下函中的《明度五十校計經》二卷，『無盡意品』就是下最函中的《無盡意經》六卷。而在這裡卻重複編排，這也是雜亂無章難以依據的。 因此，理應糾正。如何糾正呢？簡略地說，就像《開元錄》和丹藏經那樣，三十卷才是正確的；完整地說，就像《開元錄》中的第六本那樣，八十卷才算完備。然而現在不能立即糾正的原因是，這六十卷本是本朝芬皇宗選行的經典，流傳已久，時間久了就難以改變了。 《大方等大集經》卷第二 北涼天竺三藏曇無讖于姑臧譯 陀羅尼自在王菩薩品第二之二 佛陀再次告訴陀羅尼自在王菩薩：『善男子！菩薩摩訶薩有八種光明，憑藉這八種光明，

【English Translation】 English version: 'Separate divisions,' (referring to the classification of scriptures) are not translated by Dharmarakṣa, nor are they arranged in order, and should not be included.」 The annotation says: This scripture is included, and it is also said to be translated by Dharmarakṣa, which are two errors. It is also said: 'The Akasagarbha Chapter' is placed after 'The Inconceivable,' and the reason is unknown.」 The annotation says: This scripture is placed there, which is the third error. It is also said: 'The Sun Secret' and 'The Sun Treasury' have no difference in their Sanskrit versions, but they are repeatedly compiled, which is a great mistake.」 The annotation says: This scripture is repeatedly compiled, which is the fourth error. It is also said: 'The Sutra of Fifty Examinations of the Brightness of the Path,' titled 'Chapter of the Bodhisattvas of the Ten Directions,' is placed after 'The Moon Treasury,' which is incorrect. Since there is no basis, it is not followed.」 The annotation says: This scripture is followed, which is the fifth error. 'Also, the Sutra of Brightness of the Path was translated by An Shigao, but it is said to be translated by Narendrayasas.' The annotation says: This is also misleading, which is the sixth error. Not only that, the 'Chapter of the Bodhisattvas of the Ten Directions' is the two volumes of 'The Sutra of Fifty Examinations of the Brightness of the Path' in the lower box, and the 'Chapter of Inexhaustible Intent' is the six volumes of 'The Sutra of Inexhaustible Intent' in the lowest box. However, it is repeatedly compiled here, which is also chaotic and difficult to follow. Therefore, it should be corrected. How to correct it? Briefly, like the 'Kaiyuan Record' and the Dan Tripitaka, thirty volumes are correct; completely, like the sixth book in the 'Kaiyuan Record,' eighty volumes are complete. However, the reason why it cannot be corrected immediately is that this sixty-volume version is a scripture selected and practiced by the Fenhuang Sect of this dynasty, which has been circulating for a long time, and it is difficult to change after a long time. The Great Collection Sutra of the Mahayana, Volume Two Translated by the Tripiṭaka Master Dharmarakṣa of North Liang in Guzang The Second of the Chapter of the Bodhisattva Dharani-Sovereign King The Buddha again told the Bodhisattva Dharani-Sovereign King: 'Good man! A Bodhisattva Mahasattva has eight kinds of light. With these eight kinds of light,'

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能壞諸闇、凈菩薩行。何等為八？一者、念光；二者、意光；三者、行光；四者、法光；五者、智光；六者、實光；七者、神通光；八者、無礙智光。

「念光有八種：一者、不失過去善法；二者、作未來善；三者、聞法不忘；四者、思惟實義；五者、不為六塵所壞；六者、憶持如守門人遮止惡法，為真善法守善法城門；七者、不為邪法之所誑惑；八者、能大增長純善之法；是名念光八種。

「意光亦有八種：一者、義意非字意；二者、智慧意非識意；三者、法意非人意；四者、實意非虛意；五者、菩薩意非聲聞意；六者、上意非下意；七者、佛意非退意；八者、憐愍意非害意；是名意光八種。

「行光亦有八種：一者、法行；二者、一切行；三者、眾生行；四者、眾生心行；五者、十二因緣行；六者、廣說行；七者、行行；八者、一切佛法行；是名行光八種。

「法光亦有八種：一者、世法光；二者、出世法光；三者、無漏法光；四者、無為法光；五者、解脫法光；六者、心解脫法光；七者、畢竟解脫法光；八者、破無明慧法光；是名法光八種。

「智光亦有八種：一者、八正智光；二者、須陀洹智光；三者、斯陀含智光；四者、阿那含智光；五者、阿羅漢智光；六者、辟支佛智光

【現代漢語翻譯】 現代漢語譯本：能破除一切黑暗，凈化菩薩的修行。哪八種呢？第一是念光；第二是意光；第三是行光；第四是法光；第五是智光；第六是實光；第七是神通光；第八是無礙智光。 『念光』有八種：第一，不失去過去的善法；第二，造作未來的善法；第三，聽聞佛法不忘失；第四，思維真實的意義；第五，不被六塵（色、聲、香、味、觸、法）所擾亂；第六，憶持正念如同守門人，遮止惡法，為真正的善法守護善法之城門；第七，不被邪法所迷惑；第八，能大大增長純粹的善法。這稱爲念光的八種。 『意光』也有八種：第一，是義理之意，而非文字之意；第二，是智慧之意，而非意識之意；第三，是佛法之意，而非個人之意；第四，是真實之意，而非虛妄之意；第五，是菩薩之意，而非聲聞（Sravaka）之意；第六，是向上之意，而非向下之意；第七，是佛陀之意，而非退轉之意；第八，是憐憫之意，而非傷害之意。這稱為意光的八種。 『行光』也有八種：第一，是佛法之行；第二，是一切之行；第三，是為眾生之行；第四，是瞭解眾生心之行；第五，是十二因緣之行；第六，是廣說佛法之行；第七，是修行之行；第八，是一切佛法之行。這稱為行光的八種。 『法光』也有八種：第一，是世間法之光；第二，是出世間法之光；第三，是無漏法之光；第四，是無為法之光；第五，是解脫法之光；第六，是心解脫法之光；第七，是究竟解脫法之光；第八，是破除無明（Avidya）的智慧之光。這稱為法光的八種。 『智光』也有八種：第一，是八正道（Arya Ashtanga Marga）之智光；第二，是須陀洹（Srotapanna）之智光；第三，是斯陀含（Sakrdagamin）之智光；第四，是阿那含（Anagamin）之智光；第五，是阿羅漢（Arhat）之智光；第六，是辟支佛（Pratyekabuddha）之智光

【English Translation】 English version: They can destroy all darkness and purify the practice of Bodhisattvas. What are the eight? First is the light of mindfulness (Nian Guang); second is the light of intention (Yi Guang); third is the light of practice (Xing Guang); fourth is the light of Dharma (Fa Guang); fifth is the light of wisdom (Zhi Guang); sixth is the light of reality (Shi Guang); seventh is the light of supernatural powers (Shentong Guang); eighth is the light of unobstructed wisdom (Wuai Zhi Guang). The 'light of mindfulness' has eight aspects: first, not losing past good dharmas; second, creating future good dharmas; third, not forgetting the Dharma after hearing it; fourth, contemplating the true meaning; fifth, not being corrupted by the six sense objects (rupa, shabda, gandha, rasa, sparsha, dharma); sixth, remembering and upholding right mindfulness like a gatekeeper, preventing evil dharmas, and guarding the gate of the city of good dharmas for true good dharmas; seventh, not being deceived by evil dharmas; eighth, being able to greatly increase pure good dharmas. These are called the eight aspects of the light of mindfulness. The 'light of intention' also has eight aspects: first, the intention of meaning, not the intention of words; second, the intention of wisdom, not the intention of consciousness; third, the intention of Dharma, not the intention of person; fourth, the intention of reality, not the intention of falsehood; fifth, the intention of a Bodhisattva, not the intention of a Sravaka; sixth, the intention of upward progress, not the intention of downward regression; seventh, the intention of the Buddha, not the intention of retreat; eighth, the intention of compassion, not the intention of harm. These are called the eight aspects of the light of intention. The 'light of practice' also has eight aspects: first, the practice of Dharma; second, the practice of all; third, the practice for sentient beings; fourth, the practice of understanding the minds of sentient beings; fifth, the practice of the twelve links of dependent origination; sixth, the practice of extensively explaining the Dharma; seventh, the practice of practice; eighth, the practice of all Buddha-Dharmas. These are called the eight aspects of the light of practice. The 'light of Dharma' also has eight aspects: first, the light of worldly dharmas; second, the light of supramundane dharmas; third, the light of undefiled dharmas; fourth, the light of unconditioned dharmas; fifth, the light of liberation dharmas; sixth, the light of mind liberation dharmas; seventh, the light of ultimate liberation dharmas; eighth, the light of wisdom that breaks through ignorance (Avidya). These are called the eight aspects of the light of Dharma. The 'light of wisdom' also has eight aspects: first, the light of wisdom of the Eightfold Path (Arya Ashtanga Marga); second, the light of wisdom of a Srotapanna; third, the light of wisdom of a Sakrdagamin; fourth, the light of wisdom of an Anagamin; fifth, the light of wisdom of an Arhat; sixth, the light of wisdom of a Pratyekabuddha

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；七者、菩薩智光；八者、正覺智光；是名智光八種。

「實光亦有八種：一者、正定行；二者、得須陀洹果；三者、斯陀含果；四者、阿那含果；五者、阿羅漢果；六者、辟支佛果；七者、菩薩；八者、佛菩提；是名實光八種。

「神通光亦有八種：一者、眼光，能見正色；二者、耳光，能聞正聲；三者、念光，能念過去阿僧祇劫所有眾生；四者、性光，為觀性凈眾生之心；五者、虛空光，以大神通光遍到十方無量世界；六者、方便光，具無漏智故；七者、功德莊嚴光，為利益一切眾生故；八者、智慧莊嚴光，為壞一切眾生疑心故；是名神通光八種。

「無礙智光亦有八種：一者、智光；二者、意光；三者、慧光；四者、佛光；五者、正見光；六者、凈眾生心光；七者、解脫光；八者、畢竟光；是名八無礙智光。」

爾時，世尊欲重宣此義而說偈言：

「修集於念心，　　不忘善惡業， 　樂聞讚誦經，　　修集不放逸， 　能調伏諸根，　　安住于寂靜， 　增長於善法，　　修集於念光。 　能遮止惡法，　　猶善守門者， 　能守護法城，　　不令四魔入。 　不隨逐音聲，　　思惟真實義， 　親近善知識，　　喜樂如法住。 　其意無邊上，　　永斷諸煩惱， 　邪法不能動

【現代漢語翻譯】 現代漢語譯本 『第七種是菩薩的智慧之光；第八種是正覺的智慧之光；這被稱為智慧之光的八種。』 『實光也有八種：第一種是正定之行；第二種是證得須陀洹果（預流果）；第三種是斯陀含果（一來果）；第四種是阿那含果（不還果）；第五種是阿羅漢果（無學果）；第六種是辟支佛果（緣覺果）；第七種是菩薩；第八種是佛菩提（佛的覺悟）；這被稱為實光的八種。』 『神通光也有八種：第一種是眼光，能看見正確的顏色；第二種是耳光，能聽見正確的聲音；第三種是念光，能憶念過去無數劫的所有眾生；第四種是性光，用來觀察自性清凈的眾生之心；第五種是虛空光，以大神通光明遍及十方無量世界；第六種是方便光，因為具有無漏的智慧；第七種是功德莊嚴光，爲了利益一切眾生；第八種是智慧莊嚴光，爲了破除一切眾生的疑惑；這被稱為神通光的八種。』 『無礙智光也有八種：第一種是智光；第二種是意光；第三種是慧光；第四種是佛光；第五種是正見光；第六種是清凈眾生心光；第七種是解脫光；第八種是畢竟光；這被稱為八種無礙智光。』 那時，世尊想要重申這個道理，就說了偈語： 『修習專注的心，不忘善惡業，樂於聽聞讚誦的經典，修習不放逸，能調伏諸根，安住于寂靜，增長善法，修習專注之光。 能遮止惡法，就像善於守門的人，能守護法城，不讓四魔入侵。 不追逐聲音，思維真實的意義，親近善知識，喜樂如法而住。 其意無邊無際，永遠斷除各種煩惱，邪法不能動搖。』

【English Translation】 English version 'The seventh is the wisdom light of a Bodhisattva; the eighth is the wisdom light of Right Enlightenment; these are called the eight kinds of wisdom light.' 'There are also eight kinds of real light: the first is the practice of right concentration; the second is attaining the Srotaapanna fruit (stream-enterer); the third is the Sakrdagamin fruit (once-returner); the fourth is the Anagamin fruit (non-returner); the fifth is the Arhat fruit (worthy one); the sixth is the Pratyekabuddha fruit (solitary buddha); the seventh is a Bodhisattva; the eighth is Buddha's Bodhi (Buddha's enlightenment); these are called the eight kinds of real light.' 'There are also eight kinds of supernatural light: the first is eye light, which can see correct colors; the second is ear light, which can hear correct sounds; the third is thought light, which can remember all beings in countless past kalpas; the fourth is nature light, which is used to observe the minds of beings whose nature is pure; the fifth is space light, which uses great supernatural light to reach countless worlds in the ten directions; the sixth is expedient light, because it possesses undefiled wisdom; the seventh is merit and adornment light, for the benefit of all beings; the eighth is wisdom and adornment light, to break the doubts of all beings; these are called the eight kinds of supernatural light.' 'There are also eight kinds of unobstructed wisdom light: the first is wisdom light; the second is intention light; the third is insight light; the fourth is Buddha light; the fifth is right view light; the sixth is the light of purifying beings' minds; the seventh is liberation light; the eighth is ultimate light; these are called the eight kinds of unobstructed wisdom light.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Cultivate a focused mind, do not forget good and evil deeds, delight in hearing and reciting scriptures, cultivate diligence, be able to subdue the senses, abide in tranquility, increase good dharmas, and cultivate the light of focus. Be able to stop evil dharmas, like a good gatekeeper, be able to guard the city of Dharma, and not let the four demons enter. Do not chase after sounds, contemplate the true meaning, be close to good teachers, and joyfully abide in accordance with the Dharma. Its intention is boundless, forever cutting off all afflictions, and cannot be moved by evil dharmas.'

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，　　惡世不生謗。 　誠心念菩提，　　不說小乘心， 　常樂念上意，　　為眾破下意。 　不畏魔煩惱，　　修集大慈悲， 　不念害眾生，　　其得大智光。 　能壞諸疑心，　　解了甚深義， 　知真實方便，　　修四無礙智。 　樂觀十二緣，　　眾生之所因， 　知無作受者，　　能修大光法。 　能知諸佛法，　　行世出世行， 　能到十方土，　　了知人天業。 　修集無上智，　　說三歸一乘， 　修集八正道，　　為壞三世法。 　于有漏無漏，　　如實而知之， 　能利益人天，　　令斷有漏法。 　不謬為無為，　　真實而知之， 　寂靜光無暗，　　不著有為相。 　知結入出緣，　　知眾心性凈， 　若有大乘定，　　即知如是法。 　樂住無漏流，　　了四沙門果， 　知菩提道行，　　故修無礙智。 　破邪修實光，　　入眾無所畏， 　樂說真實義，　　為破生死法。 　眼耳凈無障，　　能見聞色聲， 　過去念不謬，　　亦了知他心。 　到十方無礙，　　知法如虛空， 　得無漏智慧，　　為調諸眾生。 　具功德智慧，　　為利諸眾生， 　于無量世中，　　求是二莊嚴。 　樂受持凈戒，　　樂護于佛法， 　修集真實光，　　為于如法住。 　我說無量光，　　為

【現代漢語翻譯】 現代漢語譯本 在充滿邪惡的世道里，不會產生誹謗。 真心誠意地念誦菩提（覺悟），不談論小乘（聲聞乘）的心法， 常常樂於思念高尚的意願，爲了大眾破除低下的想法。 不畏懼魔的煩惱，修習積累廣大的慈悲心， 不存有害眾生的念頭，這樣就能獲得大智慧的光芒。 能夠摧毀各種疑惑之心，理解甚深的道理， 明白真實的方便法門，修習四種無礙的智慧。 樂觀地觀察十二因緣（十二種相互依存的生命環節），這是眾生輪迴的根源， 知道沒有真正的作者和受者，能夠修習大光明之法。 能夠了解諸佛的教法，實踐世俗和出世俗的行為， 能夠到達十方國土，明瞭人天善惡的業報。 修習積累無上的智慧，宣說三歸依（皈依佛、法、僧）和一乘（成佛之道）， 修習積累八正道（八種正確的修行方法），爲了破除三世（過去、現在、未來）的束縛。 對於有漏（有煩惱）和無漏（無煩惱）的法，如實地瞭解它們， 能夠利益人天，使他們斷除有漏的法。 不會錯誤地把無為（涅槃）當作有為（輪迴），真實地瞭解它們， 寂靜的光明沒有黑暗，不執著于有為的表象。 知道煩惱的產生和消滅的因緣，知道眾生的心性本是清凈的， 如果有了大乘（菩薩乘）的禪定，就能明白這樣的道理。 樂於安住于無漏的境界，明瞭四沙門果（須陀洹、斯陀含、阿那含、阿羅漢）， 知道菩提（覺悟）的修行道路，所以修習無礙的智慧。 破除邪見，修習真實的光明，進入大眾之中無所畏懼， 樂於宣說真實的道理，爲了破除生死的束縛。 眼和耳清凈沒有障礙，能夠看見和聽見色和聲， 對於過去的念頭不會錯亂，也能瞭解他人的心意。 到達十方世界沒有障礙，知道法的本質如同虛空， 獲得無漏的智慧，爲了調伏各種眾生。 具備功德和智慧，爲了利益各種眾生， 在無量世中，追求這兩種莊嚴（功德和智慧）。 樂於受持清凈的戒律，樂於守護佛法， 修習積累真實的光明，爲了如法地安住。 我說無量的光明，是爲了

【English Translation】 English version In an evil world, slander does not arise. Sincerely recite Bodhi (enlightenment), do not speak of the Hinayana (Śrāvakayāna) mind, Always be happy to contemplate noble intentions, to break down lower thoughts for the masses. Not fearing the afflictions of demons, cultivate and accumulate great compassion, Not harboring thoughts of harming sentient beings, thus one obtains the light of great wisdom. Able to destroy all doubts, understand profound principles, Understand the true expedient means, cultivate the four unobstructed wisdoms. Optimistically observe the twelve links of dependent origination (twelve interdependent links of life), which are the cause of sentient beings' cycle of rebirth, Knowing there is no true agent or receiver, able to cultivate the great light Dharma. Able to understand the teachings of all Buddhas, practice worldly and otherworldly conduct, Able to reach the lands of the ten directions, understand the karmic retribution of humans and gods. Cultivate and accumulate supreme wisdom, proclaim the Three Refuges (Buddha, Dharma, Sangha) and the One Vehicle (Buddhahood), Cultivate and accumulate the Eightfold Path (eight correct ways of practice), to break the bonds of the three times (past, present, future). Regarding the defiled (with afflictions) and undefiled (without afflictions) dharmas, truly understand them, Able to benefit humans and gods, enabling them to cut off defiled dharmas. Not mistakenly taking the unconditioned (Nirvana) as conditioned (Samsara), truly understand them, The light of stillness has no darkness, not attached to the appearance of the conditioned. Know the causes and conditions of the arising and cessation of afflictions, know that the nature of sentient beings' minds is pure, If one has the Samadhi (meditative concentration) of the Mahayana (Bodhisattvayana), then one understands such dharmas. Happy to abide in the undefiled realm, understand the four fruits of a Śrāmaṇa (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat), Know the path of Bodhi (enlightenment), therefore cultivate unobstructed wisdom. Break down wrong views, cultivate true light, enter the masses without fear, Happy to proclaim the true principles, to break the bonds of birth and death. Eyes and ears are pure and without obstruction, able to see and hear forms and sounds, Past thoughts are not confused, and one also understands the minds of others. Reach the ten directions without obstruction, know the nature of Dharma is like space, Obtain undefiled wisdom, to tame all sentient beings. Possessing merit and wisdom, to benefit all sentient beings, In immeasurable lifetimes, seek these two adornments (merit and wisdom). Happy to uphold pure precepts, happy to protect the Buddha Dharma, Cultivate and accumulate true light, to abide in accordance with the Dharma. I speak of immeasurable light, for

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令眾生得， 　有信此經者，　　即得此諸光。」

爾時，世尊復告陀羅尼自在王菩薩：「善男子！菩薩摩訶薩修集大悲有十六事。何等十六？

「一者、菩薩摩訶薩見諸眾生貪著我見，以我見故增長諸見，常為生死之所繫縛。是故菩薩為此眾生修大悲心，悲因緣故宣說法化，為壞眾生如是妄見。

「二者、見諸眾生心懷顛倒，常見無常、無常見常、苦見於樂、樂見於苦、凈見不凈、不凈見凈、我見無我、無我見我。是故菩薩為此眾生修集悲心，悲因緣故宣說法要，為壞眾生如是四倒。

「三者、見諸眾生心懷憍慢，實無有物而生物想，實無有事而生事想，以是因緣起七種慢，以是慢故增長惡法。是故菩薩於此眾生修集悲心，悲因緣故宣說法要，破壞眾生如是憍慢。

「四者、見諸眾生五蓋所覆，以覆蓋故，心多生疑不解深義。是故菩薩於此眾生修集悲心，悲因緣故宣說法要，為壞眾生如是五蓋。

「五者、見諸眾生沈六入海，眼取色相，耳取聲相，鼻取香相，舌取味相，身取觸相，意取法相，是名為沈。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為拔眾生如是沉沒。

「六者、見諸眾生有七種慢：一者、慢；二者、大慢；三者、慢慢；四者、我慢；五者、增上慢

【現代漢語翻譯】 現代漢語譯本 使眾生能夠得到， 如果有信奉這部經的人， 就能得到這些光明。」

這時，世尊又告訴陀羅尼自在王菩薩（Dharani-isvara-raja Bodhisattva）說：「善男子！菩薩摩訶薩（Bodhisattva-mahasattva）修集大悲有十六件事。是哪十六件？

「第一，菩薩摩訶薩見到眾生貪執於我見（atman-drsti），因為我見而增長各種見解，常常被生死所束縛。因此，菩薩爲了這些眾生修習大悲心，因為悲憫的緣故宣說佛法教化，爲了破除眾生這樣的虛妄見解。

「第二，見到眾生心中懷有顛倒，常見無常為常，無常見為常，苦見為樂，樂見為苦，凈見為不凈，不凈見為凈，我見為無我，無我見為我。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說佛法要義，爲了破除眾生這樣的四種顛倒。

「第三，見到眾生心中懷有驕慢，實際上沒有事物卻產生有事物的想法，實際上沒有事情卻產生有事情的想法，因為這樣的因緣而生起七種慢，因為這樣的慢而增長惡法。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說佛法要義，破除眾生這樣的驕慢。

「第四，見到眾生被五蓋（panca-nivaranani）所覆蓋，因為被覆蓋的緣故，心中多生疑惑而不理解深奧的道理。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說佛法要義，爲了破除眾生這樣的五蓋。

「第五，見到眾生沉溺於六入（sad-ayatana）之海，眼睛執取色相，耳朵執取聲相，鼻子執取香相，舌頭執取味相，身體執取觸相，意識執取法相，這叫做沉溺。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說正法，爲了拔濟眾生這樣的沉溺。

「第六，見到眾生有七種慢：第一是慢（mana），第二是大慢（ati-mana），第三是慢慢（mana-mana），第四是我慢（atman-mana），第五是增上慢（adhimana）

【English Translation】 English version That all beings may obtain, Those who have faith in this sutra, Will obtain these lights.」

Then, the World Honored One again said to Dharani-isvara-raja Bodhisattva: 「Good man! A Bodhisattva-mahasattva cultivates great compassion in sixteen ways. What are these sixteen?

「First, a Bodhisattva-mahasattva sees that beings are attached to the view of self (atman-drsti), and because of this view of self, they increase various views, and are constantly bound by birth and death. Therefore, the Bodhisattva cultivates great compassion for these beings, and because of compassion, proclaims the Dharma to teach and transform them, in order to destroy such false views of beings.

「Second, seeing that beings have inverted minds, they see impermanence as permanence, non-permanence as permanence, suffering as happiness, happiness as suffering, purity as impurity, impurity as purity, self as non-self, and non-self as self. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the essential Dharma, in order to destroy these four inversions of beings.

「Third, seeing that beings have arrogance in their minds, they think of things as existing when they do not, and think of events as happening when they do not, and because of these causes, they give rise to seven kinds of pride, and because of this pride, they increase evil dharmas. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the essential Dharma, to destroy such arrogance of beings.

「Fourth, seeing that beings are covered by the five hindrances (panca-nivaranani), and because of this covering, their minds are filled with doubts and they do not understand the profound meaning. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the essential Dharma, to destroy these five hindrances of beings.

「Fifth, seeing that beings are sinking in the sea of the six entrances (sad-ayatana), the eyes grasp forms, the ears grasp sounds, the nose grasps smells, the tongue grasps tastes, the body grasps touch, and the mind grasps dharmas, this is called sinking. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the true Dharma, to rescue beings from such sinking.

「Sixth, seeing that beings have seven kinds of pride: first is pride (mana), second is great pride (ati-mana), third is pride-pride (mana-mana), fourth is self-pride (atman-mana), fifth is excessive pride (adhimana)

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；六者、下慢；七者、邪慢。菩薩摩訶薩，于下慢者，自言勝汝；于慢慢者，自言最勝，我色勝乃至識勝；于增上慢者，菩薩語言：『汝實非聖，不應便起聖人之想。』為邪慢者，宣說正見。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是憍慢。

「七者、見諸眾生離於聖道，樂行世道惡道。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生世道惡道。

「八者、見諸眾生造惡道行，屬無明愛妻息所繫不得自在。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是繫縛，出離惡道。

「九者、見諸眾生親近惡友遠離善友，其心甘樂造作惡業。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是惡業，遠離惡友親近善友。

「十者、見諸眾生造作慳貪，于無明愛心無厭足。為施智慧，是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是慳貪無明及愛，施與智慧。

「十一者、見諸眾生我見斷見。為施眾生十二因緣真智慧故，菩薩於此而生悲心，悲因緣故宣說正法，為斷眾生我見斷見，施與十二因緣智故。

「十二者、見諸眾生行無明闇，我見、眾生見、命見、士夫見、別異見、邪見、著見。菩薩為施智光明故，於此眾生而

【現代漢語翻譯】 現代漢語譯本：第六種，是下慢（認為自己比別人低劣的傲慢）；第七種，是邪慢（不正確的傲慢）。菩薩摩訶薩（偉大的菩薩），對於下慢的人，會說自己勝過他們；對於慢慢（認為自己和別人一樣的傲慢）的人，會說自己是最殊勝的，我的色（物質）勝過你，乃至我的識（意識）勝過你；對於增上慢（未證得聖果卻自認為已證得的傲慢）的人，菩薩會說：『你實際上不是聖人，不應該產生自己是聖人的想法。』對於邪慢的人，會宣說正確的見解。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的憍慢。 第七種，是看到眾生遠離聖道，喜歡行走世俗之道和惡道。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生世俗之道和惡道。 第八種，是看到眾生造作惡道的行為，被無明（對真理的無知）和愛（貪愛）以及妻子兒女所束縛，不得自在。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的束縛，使他們出離惡道。 第九種，是看到眾生親近惡友，遠離善友，他們的內心甘願造作惡業。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的惡業，使他們遠離惡友，親近善友。 第十種，是看到眾生造作慳貪，對於無明和愛心沒有厭足。爲了施予智慧，因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的慳貪、無明和愛，施予他們智慧。 第十一種，是看到眾生執著於我見（認為有真實自我的見解）和斷見（認為人死後一切都斷滅的見解）。爲了施予眾生十二因緣（佛教關於生命輪迴的理論）的真實智慧，菩薩因此而生起悲心，因為悲心的緣故宣說正法，爲了斷除眾生的我見和斷見，施予他們十二因緣的智慧。 第十二種，是看到眾生行走在無明的黑暗中，執著於我見、眾生見（認為有真實眾生的見解）、命見（認為有真實生命的見解）、士夫見（認為有真實人的見解）、別異見（認為事物之間有真實差異的見解）、邪見（不正確的見解）、著見（執著的見解）。菩薩爲了施予智慧的光明，對於這些眾生而生起悲心。

【English Translation】 English version: Sixth, is inferior pride (thinking oneself lower than others); seventh, is false pride (incorrect pride). The Bodhisattva Mahasattva (great Bodhisattva), towards those with inferior pride, will say that they are superior; towards those with pride (thinking oneself equal to others), will say that they are the most superior, that their form (material) is superior, even their consciousness is superior; towards those with excessive pride (thinking they have attained sainthood when they have not), the Bodhisattva will say: 'You are not actually a saint, you should not have the thought that you are a saint.' For those with false pride, they will proclaim the correct view. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such arrogance in beings. Seventh, is seeing beings stray from the holy path, enjoying walking the worldly path and evil paths. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off the worldly path and evil paths of beings. Eighth, is seeing beings creating actions of evil paths, bound by ignorance (lack of knowledge of the truth) and love (attachment) and wives and children, unable to be free. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such bondage of beings, and liberate them from evil paths. Ninth, is seeing beings associating with evil friends, distancing themselves from good friends, their hearts willingly creating evil deeds. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such evil deeds of beings, to distance them from evil friends, and to bring them closer to good friends. Tenth, is seeing beings creating miserliness, with no satisfaction in ignorance and love. In order to bestow wisdom, therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such miserliness, ignorance, and love of beings, and bestow wisdom upon them. Eleventh, is seeing beings clinging to the view of self (the view that there is a real self) and the view of annihilation (the view that after death everything is annihilated). In order to bestow upon beings the true wisdom of the twelve links of dependent origination (the Buddhist theory of the cycle of life), the Bodhisattva therefore generates compassion, and because of compassion, proclaims the Dharma, in order to cut off the view of self and the view of annihilation of beings, and bestow upon them the wisdom of the twelve links of dependent origination. Twelfth, is seeing beings walking in the darkness of ignorance, clinging to the view of self, the view of beings (the view that there are real beings), the view of life (the view that there is real life), the view of a person (the view that there is a real person), the view of difference (the view that there are real differences between things), wrong views (incorrect views), and clinging views (views of attachment). The Bodhisattva, in order to bestow the light of wisdom, generates compassion for these beings.

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生悲心，悲因緣故宣說正法，為斷眾生如是所見。

「十三者、見諸眾生樂於生死，於五聚陰而生親想。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是三有。

「十四者、見諸眾生為魔所縛。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為壞眾生如是魔網。

「十五者、見諸眾生甘樂快樂，而不能知真實樂因。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，示諸眾生真實樂因。

「十六者、見諸眾生求涅槃門不能知處。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為此眾生開涅槃門。

「善男子！菩薩修悲，悉因如是十六因緣。

「善男子！一切眾生有三十二不善之業，菩薩見已修集善業，為壞眾生如是惡業。何等三十二？

「一者、有諸眾生無明睡眠，菩薩見已修集智慧，為悟眾生如是睡眠。

「二者、見諸眾生下解下欲，菩薩見已修集上解上欲，為以大乘而教化之。

「三者、有諸眾生樂為非法，菩薩見已修集正法，為令眾生於諸法中得大自在。

「四者、有諸眾生修集邪命，菩薩見已修于正命，為壞眾生如是邪命。

「五者、有諸眾生入于邪林，菩薩見已修集正見，為令眾生出邪林故。

「六者、有諸

【現代漢語翻譯】 現代漢語譯本 生起悲憫之心，因為悲憫的緣故宣說正法，是爲了斷除眾生這樣的見解。 第十三，看到眾生樂於生死輪迴，對五蘊（五聚陰）產生親近執著的想法。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了斷除眾生這樣的三有（欲界、色界、無色界）。 第十四，看到眾生被魔所束縛。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了破除眾生這樣的魔網。 第十五，看到眾生貪圖享樂，卻不能知道真正快樂的原因。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了向眾生揭示真正快樂的原因。 第十六，看到眾生尋求涅槃（解脫）之門卻不知道在哪裡。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了為這些眾生開啟涅槃之門。 善男子！菩薩修習悲心，都是因為這十六種因緣。 善男子！一切眾生有三十二種不善的行為，菩薩看到后修集善業，是爲了破除眾生這樣的惡業。哪三十二種呢？ 第一，有些眾生處於無明（不明事理）的昏睡狀態，菩薩看到后修集智慧，是爲了喚醒眾生這樣的昏睡。 第二，看到眾生具有低下的理解力和慾望，菩薩看到后修集高尚的理解力和慾望，是爲了用大乘佛法來教化他們。 第三，有些眾生喜歡做不符合佛法的事情，菩薩看到后修集正法，是爲了讓眾生在一切法中獲得大自在。 第四，有些眾生從事不正當的職業，菩薩看到后修集正當的職業，是爲了破除眾生這樣的邪命。 第五，有些眾生進入邪見之林，菩薩看到后修集正見，是爲了讓眾生脫離邪見之林。 第六，有些

【English Translation】 English version Generating a compassionate heart, and because of compassion, proclaiming the true Dharma, in order to sever such views of sentient beings. Thirteenth, seeing sentient beings delight in birth and death, and having attachment to the five aggregates (Panca Skandha). Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to sever such three realms of existence (Triloka) of sentient beings. Fourteenth, seeing sentient beings bound by Mara (demon). Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to destroy such a net of Mara of sentient beings. Fifteenth, seeing sentient beings delight in pleasure, yet not knowing the true cause of happiness. Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to reveal to sentient beings the true cause of happiness. Sixteenth, seeing sentient beings seeking the gate of Nirvana (liberation) yet not knowing where it is. Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to open the gate of Nirvana for these sentient beings. Good man! Bodhisattvas cultivate compassion, all because of these sixteen causes and conditions. Good man! All sentient beings have thirty-two unwholesome actions, and upon seeing them, Bodhisattvas cultivate wholesome actions, in order to destroy such unwholesome actions of sentient beings. What are the thirty-two? First, some sentient beings are in the sleep of ignorance (Avidya), and upon seeing them, Bodhisattvas cultivate wisdom, in order to awaken sentient beings from such sleep. Second, seeing sentient beings with inferior understanding and desires, and upon seeing them, Bodhisattvas cultivate superior understanding and desires, in order to teach them with the Mahayana (Great Vehicle) Dharma. Third, some sentient beings like to do things that are not in accordance with the Dharma, and upon seeing them, Bodhisattvas cultivate the true Dharma, in order to enable sentient beings to attain great freedom in all Dharmas. Fourth, some sentient beings engage in improper livelihoods, and upon seeing them, Bodhisattvas cultivate proper livelihoods, in order to destroy such wrong livelihoods of sentient beings. Fifth, some sentient beings enter the forest of wrong views, and upon seeing them, Bodhisattvas cultivate right views, in order to lead sentient beings out of the forest of wrong views. Sixth, some

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眾生樂為放逸，菩薩見已修不放逸，為令眾生離放逸故。

「七者、有諸眾生樂為粗穬，菩薩見已修如法住，為壞眾生如是粗穬。

「八者、有諸眾生慳貪吝惜，菩薩見已修一切施，為壞眾生慳貪心故。

「九者、有諸眾生毀犯禁戒，菩薩見已修持凈戒，為破眾生毀禁心故。

「十者、有諸眾生心常瞋恨，菩薩見已修慈悲忍，為壞眾生如是瞋恨。

「十一者、有諸眾生懶惰懈怠，菩薩見已修勤精進，為壞眾生如是懈怠。

「十二、者有諸眾生其心狂亂，菩薩見已修集定心，為壞眾生如是狂亂。

「十三者、有諸眾生邪智覆心，菩薩見已修集正智，為壞眾生如是邪智。

「十四者、有諸眾生說義顛倒，菩薩見已思惟正義，為壞眾生如是顛倒。

「十五者、有諸眾生樂造世行，菩薩見已修善方便，為壞眾生樂世行故。

「十六者、有諸眾生系屬煩惱，菩薩見已先自除斷，為壞眾生煩惱繫縛。

「十七者、有諸眾生我見所縛，菩薩見已自除我見，為斷眾生如是我見。

「十八者、有諸眾生諸根不調，菩薩見已自調諸根，為調眾生如是不調。

「十九者、有諸眾生說言無作、無有受者，菩薩見已宣說有作及有受者，為壞眾生如是邪說。

【現代漢語翻譯】 現代漢語譯本 眾生喜歡放縱懈怠，菩薩看到這種情況后，就修習不放逸的行為，爲了讓眾生遠離放縱懈怠。 第七，有些眾生喜歡粗俗放縱，菩薩看到這種情況后，就修習如法而住的行為，爲了破除眾生這種粗俗放縱。 第八，有些眾生慳吝貪婪，菩薩看到這種情況后，就修習一切佈施，爲了破除眾生慳吝貪婪的心。 第九，有些眾生毀犯禁戒，菩薩看到這種情況后，就修習持守清凈的戒律，爲了破除眾生毀犯禁戒的心。 第十，有些眾生心中常常充滿嗔恨，菩薩看到這種情況后，就修習慈悲和忍辱，爲了破除眾生這種嗔恨。 第十一，有些眾生懶惰懈怠，菩薩看到這種情況后，就修習勤奮精進，爲了破除眾生這種懈怠。 第十二，有些眾生內心狂亂，菩薩看到這種情況后，就修習禪定，爲了破除眾生這種狂亂。 第十三，有些眾生被邪惡的智慧矇蔽，菩薩看到這種情況后，就修習正當的智慧，爲了破除眾生這種邪惡的智慧。 第十四，有些眾生所說的道理顛倒錯亂，菩薩看到這種情況后，就思考正當的道理，爲了破除眾生這種顛倒錯亂。 第十五，有些眾生喜歡造作世俗的行為，菩薩看到這種情況后，就修習善巧方便，爲了破除眾生喜歡世俗行為的習性。 第十六，有些眾生被煩惱束縛，菩薩看到這種情況后，就先自己斷除煩惱，爲了破除眾生被煩惱束縛的狀態。 第十七，有些眾生被我見（認為存在一個真實的「我」的錯誤觀念）所束縛，菩薩看到這種情況后，就自己斷除我見，爲了斷除眾生這種我見。 第十八，有些眾生諸根（眼、耳、鼻、舌、身、意）不調和，菩薩看到這種情況后，就自己調和諸根，爲了調和眾生這種不調和的狀態。 第十九，有些眾生說沒有造作者，也沒有承受果報的人，菩薩看到這種情況后，就宣說有造作者，也有承受果報的人，爲了破除眾生這種邪說。

【English Translation】 English version Beings delight in indulgence, and Bodhisattvas, seeing this, cultivate non-indulgence, in order to lead beings away from indulgence. Seventh, some beings delight in coarseness, and Bodhisattvas, seeing this, cultivate dwelling in accordance with the Dharma, in order to destroy such coarseness in beings. Eighth, some beings are miserly and greedy, and Bodhisattvas, seeing this, cultivate all forms of giving, in order to destroy the miserly and greedy hearts of beings. Ninth, some beings violate precepts, and Bodhisattvas, seeing this, cultivate upholding pure precepts, in order to destroy the hearts of beings that violate precepts. Tenth, some beings' hearts are constantly filled with anger, and Bodhisattvas, seeing this, cultivate loving-kindness, compassion, and patience, in order to destroy such anger in beings. Eleventh, some beings are lazy and indolent, and Bodhisattvas, seeing this, cultivate diligence and vigor, in order to destroy such indolence in beings. Twelfth, some beings' minds are chaotic, and Bodhisattvas, seeing this, cultivate concentration, in order to destroy such chaos in beings. Thirteenth, some beings are covered by perverse wisdom, and Bodhisattvas, seeing this, cultivate right wisdom, in order to destroy such perverse wisdom in beings. Fourteenth, some beings speak of doctrines in a distorted way, and Bodhisattvas, seeing this, contemplate right doctrines, in order to destroy such distortions in beings. Fifteenth, some beings delight in worldly actions, and Bodhisattvas, seeing this, cultivate skillful means, in order to destroy the delight of beings in worldly actions. Sixteenth, some beings are bound by afflictions, and Bodhisattvas, seeing this, first eliminate them themselves, in order to destroy the bondage of afflictions in beings. Seventeenth, some beings are bound by the view of self (the mistaken belief in a real 'self'), and Bodhisattvas, seeing this, eliminate the view of self themselves, in order to eliminate such a view of self in beings. Eighteenth, some beings' senses (eyes, ears, nose, tongue, body, and mind) are not in harmony, and Bodhisattvas, seeing this, harmonize their own senses, in order to harmonize such disharmony in beings. Nineteenth, some beings say there is no doer and no receiver of consequences, and Bodhisattvas, seeing this, proclaim that there is a doer and a receiver of consequences, in order to destroy such wrong views in beings.

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「二十者、有諸眾生不知恩義，菩薩見已說知恩法，為壞眾生如是不知恩義。

「二十一者、有諸眾生未得謂得，菩薩見已修集正法，為壞如是增上慢故。

「二十二者、有諸眾生惡口粗穬，菩薩見已修善口語，為壞眾生如是惡口。

「二十三者、有諸眾生貪無厭足，菩薩見已修集知足，為壞眾生不知足故。

「二十四者、有諸眾生不能恭敬父母師長，菩薩見已修不放逸，為令眾生供養恭敬父母師長。

「二十五者、有諸眾生貧窮困苦，菩薩見已修集七財，為壞眾生如是貧窮。

「二十六者、有諸眾生常為四大毒蛇所病，菩薩見已修身念處，為令眾生遠離如是四大毒病。

「二十七者、有諸眾生行無明闇，菩薩見已修集智慧，為令眾生然慧燈故。

「二十八者、有諸眾生樂三有獄，菩薩見已修出離道，為示眾生知出離故。

「二十九者、有諸眾生常行左道，菩薩見已修集右道，為令眾生舍左道故。

「三十者、有諸眾生貪著身命，菩薩見已於自身命修不貪著，為令眾生舍貪著故。

「三十一者、有諸眾生不能恭敬供養三寶，菩薩見已修集信心，為令眾生信三寶故。

「三十二者、有諸眾生實非世尊自謂世尊，菩薩見已修集六念，為令

【現代漢語翻譯】 現代漢語譯本 『第二十種情況，有些眾生不知道感恩和道義，菩薩見到這種情況后，就宣說知恩圖報的法，爲了破除眾生這種不知恩義的習性。』 『第二十一種情況，有些眾生沒有證得（聖果）卻自認為已經證得，菩薩見到這種情況后，就修習正法，爲了破除這種增上慢。』 『第二十二種情況，有些眾生說話惡毒粗魯，菩薩見到這種情況后，就修習善語，爲了破除眾生這種惡口。』 『第二十三種情況，有些眾生貪得無厭，菩薩見到這種情況后，就修習知足少欲，爲了破除眾生這種不知足的習性。』 『第二十四種情況，有些眾生不能恭敬父母和師長，菩薩見到這種情況后，就修習不放逸，爲了使眾生能夠供養和恭敬父母師長。』 『第二十五種情況，有些眾生貧窮困苦，菩薩見到這種情況后，就修習七聖財（信、戒、慚、愧、聞、舍、慧），爲了破除眾生這種貧窮。』 『第二十六種情況，有些眾生常常被四大毒蛇（地、水、火、風）所困擾，菩薩見到這種情況后，就修習身念處，爲了使眾生遠離這四大毒病。』 『第二十七種情況，有些眾生行走在無明的黑暗中，菩薩見到這種情況后，就修習智慧，爲了使眾生點燃智慧的明燈。』 『第二十八種情況，有些眾生樂於三有（欲有、色有、無色有）的牢獄，菩薩見到這種情況后，就修習出離之道，爲了向眾生展示出離的方法。』 『第二十九種情況，有些眾生常常行走在邪道上，菩薩見到這種情況后，就修習正道，爲了使眾生捨棄邪道。』 『第三十種情況，有些眾生貪戀執著于自己的身命，菩薩見到這種情況后，就對自己身命修習不貪著，爲了使眾生捨棄貪著。』 『第三十一種情況，有些眾生不能恭敬供養三寶（佛、法、僧），菩薩見到這種情況后，就修習信心，爲了使眾生信仰三寶。』 『第三十二種情況，有些眾生實際上不是世尊（佛陀）卻自稱為世尊，菩薩見到這種情況后，就修習六念（唸佛、念法、念僧、念戒、念施、念天），爲了使眾生能夠』

【English Translation】 English version 'The twentieth is that, there are sentient beings who do not know gratitude and righteousness. When the Bodhisattva sees this, he speaks of the Dharma of knowing gratitude, in order to destroy such ignorance of gratitude and righteousness in sentient beings.' 'The twenty-first is that, there are sentient beings who have not attained (the holy fruit) but claim to have attained it. When the Bodhisattva sees this, he cultivates the right Dharma, in order to destroy such arrogance.' 'The twenty-second is that, there are sentient beings who speak with harsh and coarse words. When the Bodhisattva sees this, he cultivates good speech, in order to destroy such evil speech in sentient beings.' 'The twenty-third is that, there are sentient beings who are insatiably greedy. When the Bodhisattva sees this, he cultivates contentment, in order to destroy such insatiability in sentient beings.' 'The twenty-fourth is that, there are sentient beings who cannot respect their parents and teachers. When the Bodhisattva sees this, he cultivates non-negligence, in order to enable sentient beings to support and respect their parents and teachers.' 'The twenty-fifth is that, there are sentient beings who are poor and suffering. When the Bodhisattva sees this, he cultivates the seven noble treasures (faith, morality, shame, remorse, learning, generosity, wisdom), in order to destroy such poverty in sentient beings.' 'The twenty-sixth is that, there are sentient beings who are constantly afflicted by the four great poisonous snakes (earth, water, fire, wind). When the Bodhisattva sees this, he cultivates mindfulness of the body, in order to enable sentient beings to be free from these four great poisonous diseases.' 'The twenty-seventh is that, there are sentient beings who walk in the darkness of ignorance. When the Bodhisattva sees this, he cultivates wisdom, in order to enable sentient beings to light the lamp of wisdom.' 'The twenty-eighth is that, there are sentient beings who delight in the prison of the three realms (desire realm, form realm, formless realm). When the Bodhisattva sees this, he cultivates the path of liberation, in order to show sentient beings the way to liberation.' 'The twenty-ninth is that, there are sentient beings who constantly walk on the wrong path. When the Bodhisattva sees this, he cultivates the right path, in order to enable sentient beings to abandon the wrong path.' 'The thirtieth is that, there are sentient beings who are attached to their own lives. When the Bodhisattva sees this, he cultivates non-attachment to his own life, in order to enable sentient beings to abandon attachment.' 'The thirty-first is that, there are sentient beings who cannot respect and make offerings to the Three Jewels (Buddha, Dharma, Sangha). When the Bodhisattva sees this, he cultivates faith, in order to enable sentient beings to have faith in the Three Jewels.' 'The thirty-second is that, there are sentient beings who are not actually the World Honored One (Buddha) but claim to be the World Honored One. When the Bodhisattva sees this, he cultivates the six recollections (recollection of the Buddha, Dharma, Sangha, morality, generosity, and heavenly beings), in order to enable sentient beings to'

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彼等知真實法故。

「善男子！是名眾生三十二業，菩薩見已修治自業，成就具足一切善法、壞諸惡業，勸諸眾生令行善業。

「善男子！菩薩摩訶薩有無量業。何以故？眾生煩惱有無量門，為閉眾生煩惱門故，菩薩修集無量善業。

「善男子！如恒河沙等世界眾生，悉住聲聞辟支佛乘，欲比菩薩初發心業，百分千分不可為喻。何以故？二乘之人自為解脫觀于煩惱；菩薩不爾，常為眾生得解脫故觀諸煩惱。

「善男子！菩薩摩訶薩所作諸業，于諸凡夫、二乘業中最為殊勝。何以故？眾生之業性是顛倒，二乘之業有邊際故，菩薩之業無邊無量，是故菩薩勝於一切聲聞緣覺。」

爾時，陀羅尼自在王菩薩聞是法已，心生歡喜踴躍無量，白佛言：「世尊！甚奇，甚特！快說如是不可思議。如來於此已說菩薩瓔珞莊嚴、菩薩光明、菩薩大悲、菩薩善業。唯愿宣說，云何如來觀諸眾生起于大悲？云何名悲？悲有何行？有何相貌？何因緣起？云何名佛業？佛業有何行？有何相貌？有何因緣起？善哉！世尊！一切知見，唯愿廣說如來之業。」

佛言：「善哉，善哉！善男子！汝今諦聽善思念之，吾當為汝分別解說。

「善男子！一切如來所有大悲不出不行。何以故？常不變故，無量劫中

【現代漢語翻譯】 現代漢語譯本 他們因此知曉真實的法。 『善男子！這被稱為眾生三十二種業。菩薩見到這些后，會修治自己的業，成就具足一切善法，破除各種惡業，並勸導眾生行善業。 『善男子！菩薩摩訶薩有無量的業。為什麼呢？因為眾生的煩惱有無量的門徑，爲了關閉眾生煩惱的門徑，菩薩修集無量的善業。 『善男子！如同恒河沙數的世界中的眾生，都安住于聲聞（Sravaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的乘，想要與菩薩初發心的業相比，百分千分都無法比擬。為什麼呢？因為二乘之人是爲了自己解脫而觀察煩惱；菩薩則不是這樣，他們常常爲了眾生得到解脫而觀察各種煩惱。 『善男子！菩薩摩訶薩所作的各種業，在凡夫和二乘的業中最為殊勝。為什麼呢？因為眾生的業的性質是顛倒的，二乘的業有邊際，而菩薩的業無邊無量，所以菩薩勝過一切聲聞和緣覺（Pratyekabuddha）。』 當時，陀羅尼自在王菩薩（Dharani-isvara-raja Bodhisattva，擁有自在陀羅尼的菩薩）聽聞此法后，心中生起無量的歡喜和踴躍，對佛說：『世尊！真是奇特，真是殊勝！您能如此宣說不可思議的法。如來已經在此講述了菩薩的瓔珞莊嚴（bodhisattva's jeweled adornments）、菩薩的光明、菩薩的大悲、菩薩的善業。我希望您能宣說，如來是如何觀察眾生而生起大悲的？什麼是悲？悲有什麼樣的行為？有什麼樣的相貌？因何緣起？什麼是佛業？佛業有什麼樣的行為？有什麼樣的相貌？因何緣起？善哉！世尊！您是一切知見者，我希望您能廣泛地宣說如來的業。』 佛說：『善哉，善哉！善男子！你現在仔細聽，好好思考，我將為你分別解說。』 『善男子！一切如來的所有大悲，不生起也不消逝。為什麼呢？因為它恒常不變，在無量劫中』

【English Translation】 English version They therefore know the true Dharma. 'Good man! These are called the thirty-two karmas of sentient beings. Having seen these, Bodhisattvas cultivate their own karma, accomplish all good dharmas, destroy all evil karmas, and encourage sentient beings to practice good karma. 'Good man! Bodhisattva Mahasattvas have immeasurable karmas. Why? Because the afflictions of sentient beings have immeasurable gateways. In order to close the gateways of sentient beings' afflictions, Bodhisattvas cultivate immeasurable good karmas. 'Good man! If all the sentient beings in worlds as numerous as the sands of the Ganges River were to abide in the Sravaka (hearer) and Pratyekabuddha (solitary buddha) vehicles, their initial aspiration karma could not be compared to that of a Bodhisattva, not even by a hundredth or a thousandth part. Why? Because those of the two vehicles observe afflictions for their own liberation, while Bodhisattvas do not; they constantly observe afflictions for the liberation of sentient beings. 'Good man! The various karmas performed by Bodhisattva Mahasattvas are the most excellent among the karmas of ordinary beings and those of the two vehicles. Why? Because the nature of sentient beings' karma is inverted, the karma of the two vehicles has limits, while the karma of Bodhisattvas is limitless and immeasurable. Therefore, Bodhisattvas surpass all Sravakas and Pratyekabuddhas.' At that time, Dharani-isvara-raja Bodhisattva (Bodhisattva King of Dharani Mastery), having heard this Dharma, felt immeasurable joy and elation in his heart, and said to the Buddha: 'World Honored One! How marvelous, how extraordinary! It is wonderful that you have spoken such inconceivable teachings. The Tathagata has already spoken here about the Bodhisattva's jeweled adornments, the Bodhisattva's light, the Bodhisattva's great compassion, and the Bodhisattva's good karma. I wish you would explain how the Tathagata observes sentient beings and gives rise to great compassion? What is compassion? What are the actions of compassion? What are its characteristics? What are its causes and conditions? What is Buddha karma? What are the actions of Buddha karma? What are its characteristics? What are its causes and conditions? Excellent, World Honored One! You are the all-knowing one, I wish you would extensively explain the Tathagata's karma.' The Buddha said: 'Excellent, excellent! Good man! Now listen carefully and contemplate well, and I will explain it to you in detail.' 'Good man! All the great compassion of all Tathagatas does not arise or cease. Why? Because it is constant and unchanging, throughout immeasurable kalpas.'

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修集得故，是故大悲不行不轉，不修不捨亦能為於一切眾生。

「善男子！一切諸佛所有大悲，無量無邊其心平等，從久遠來無量舌力不能宣說。

「善男子！如來、世尊，未嘗遠離如是大悲，無上菩提及與大悲，如是二法等無差別。如來所得無上菩提無根無住，根名我見，住名四顛倒，如來、世尊知根知住，是故菩提無根無住。一切眾生皆悉無有無根無住，欲施眾生無根無住起大悲心，如來於此欲令知故演說正法。

「善男子！夫菩提者清凈寂靜。云何為凈？云何寂靜？凈名為內，寂靜名外；內名眼空，空名無我、無有我所。何以故？性是一故，乃至意亦如是。何以故？性是一故，知眼空已，不著於色不著色心，是名寂靜；乃至意法亦復如是。一切眾生不知菩提清凈寂靜，如來於此而起大悲，演說正法為令知故。

「善男子！一切眾生心性本凈，性本凈者，煩惱諸結不能染著，猶若虛空不可玷汙，心性、空性等無有二。眾生不知心性凈故，為欲煩惱之所繫縛，如來於此而起大悲，演說正法欲令知故。

「善男子！夫菩提者不取不捨。云何不取？如來不見一切諸法此岸、彼岸。何以故？一切諸法離此彼故。如來、世尊如實知之，是名不取。云何不捨？一切眾生不知法界，如來教令了了

【現代漢語翻譯】 現代漢語譯本：由於修習和積累的緣故，所以大悲不會停止或轉變，不修習也不捨棄，也能為一切眾生服務。 『善男子！一切諸佛所擁有的大悲，無量無邊，其心平等，從久遠以來，即使有無量的舌頭也無法完全宣說。』 『善男子！如來、世尊，從未曾遠離這樣的大悲，無上菩提（指最高的覺悟）和大悲，這二者是等同沒有差別的。如來所獲得的無上菩提沒有根基也沒有住處，根基指的是我見（執著于自我的觀點），住處指的是四顛倒（對無常、苦、無我、不凈的錯誤認知），如來、世尊知道根基和住處，所以菩提沒有根基也沒有住處。一切眾生都執著于有根基和住處，想要給予眾生無根無住的境界，從而生起大悲心，如來爲了讓眾生了解這個道理，所以宣說正法。』 『善男子！菩提是清凈寂靜的。什麼是清凈？什麼是寂靜？清凈指的是內在，寂靜指的是外在；內在指的是眼空（眼睛所見為空），空指的是無我、沒有我所（不執著于自我和屬於自我的事物）。為什麼呢？因為它們的本性是一樣的，乃至意（意識）也是如此。為什麼呢？因為它們的本性是一樣的，知道眼睛是空性之後，就不會執著於色（物質）和色心（對物質的執著），這叫做寂靜；乃至意和法（意識和概念）也是如此。一切眾生不知道菩提的清凈寂靜，如來因此而生起大悲，宣說正法是爲了讓他們瞭解。』 『善男子！一切眾生的心性本來是清凈的，心性本來清凈，煩惱和各種束縛都不能污染它，就像虛空一樣無法被沾染污垢，心性和空性是等同沒有差別的。眾生不知道心性的清凈，所以被煩惱所束縛，如來因此而生起大悲，宣說正法是爲了讓他們瞭解。』 『善男子！菩提是不取也不捨的。什麼是不取？如來不認為一切諸法有此岸和彼岸。為什麼呢？因為一切諸法都遠離此岸和彼岸。如來、世尊如實地知道這一點，這叫做不取。什麼是不捨？一切眾生不知道法界（宇宙萬法的真實本質），如來教導他們去了解。』

【English Translation】 English version: Because of cultivation and accumulation, therefore great compassion does not cease or change; without cultivation or abandonment, it can also serve all sentient beings. 'Good man! The great compassion possessed by all Buddhas is immeasurable and boundless, their minds are equal, and from a long time ago, even with countless tongues, it cannot be fully expressed.' 'Good man! The Tathagata, the World Honored One, has never been separated from such great compassion. Supreme Bodhi (referring to the highest enlightenment) and great compassion are equal and without difference. The Supreme Bodhi obtained by the Tathagata has no root and no dwelling place. Root refers to the view of self (clinging to the idea of self), and dwelling place refers to the four inversions (misconceptions about impermanence, suffering, non-self, and impurity). The Tathagata, the World Honored One, knows the root and the dwelling place, therefore Bodhi has no root and no dwelling place. All sentient beings cling to having a root and a dwelling place. Wanting to give sentient beings the state of no root and no dwelling, thus arises great compassion. The Tathagata, in order to make sentient beings understand this principle, therefore expounds the Dharma.' 'Good man! Bodhi is pure and tranquil. What is purity? What is tranquility? Purity refers to the inner, and tranquility refers to the outer; the inner refers to the emptiness of the eye (what the eye sees is empty), and emptiness refers to non-self, having no self-possession (not clinging to self and things belonging to self). Why? Because their nature is the same, and even the mind (consciousness) is the same. Why? Because their nature is the same. Knowing that the eye is empty, one will not cling to form (matter) and the mind of form (attachment to matter), this is called tranquility; even the mind and dharma (consciousness and concepts) are the same. All sentient beings do not know the purity and tranquility of Bodhi, and the Tathagata therefore arises great compassion, expounding the Dharma in order to make them understand.' 'Good man! The nature of the minds of all sentient beings is originally pure. The nature of the mind is originally pure, so afflictions and various bonds cannot defile it, just like the void which cannot be stained by dirt. The nature of the mind and emptiness are equal and without difference. Sentient beings do not know the purity of the mind, so they are bound by afflictions. The Tathagata therefore arises great compassion, expounding the Dharma in order to make them understand.' 'Good man! Bodhi is neither grasping nor abandoning. What is not grasping? The Tathagata does not see that all dharmas have this shore and the other shore. Why? Because all dharmas are apart from this shore and the other shore. The Tathagata, the World Honored One, truly knows this, this is called not grasping. What is not abandoning? All sentient beings do not know the Dharma realm (the true nature of all phenomena in the universe), and the Tathagata teaches them to understand.'

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知故，是名不捨。如來於此而起大悲，演說正法為令眾生知是二法。

「善男子！夫菩提者無想無緣。云何無想？不見眼識乃至意識，不見色相乃至法相，於是法中不知不見故無取著，是名無緣。無想無緣是名聖行。云何聖行？所謂不行三界之行。善男子！如是不行名為聖行。一切聖人不行於行，眾生不行如是聖行，如來於此而起大悲，演說正法欲令知故。

「善男子！夫菩提者非是三世。非三世者名為三等，過去意、未來識、現在貪，是名三分。以能了了知三分故，意、識及貪無有住處。以是義故，不念過去、不求未來、不愛現在。若見三世悉平等者，是名正見。如來為令一切眾生得如是等平等正見，而起大悲演說正法。

「善男子！夫菩提者，無身無為。非眼識界乃至非意識界，是名無身。不生不滅、不盡不住、無有三相，是為無為。

「善男子！一切法性是名無性，若無性者則無有二，是故菩提無身無為。一切眾生不知菩提無身無為，如來為令了了知故，而起大悲演說正法。

「善男子！夫菩提者，無有分別、無有句義。云何分別？云何句義？無所住者名無分別，字不攝故名無句義；非有二故名無分別，不入法界名無句義；無動搖故名無分別，不變易故名無句義；不可說故名無

【現代漢語翻譯】 現代漢語譯本 明白了這個道理，就叫做不捨棄。如來因此生起大悲心，宣說正法，是爲了讓眾生明白這兩種法。

『善男子！所謂菩提（覺悟）是沒有思慮，沒有因緣的。為什麼說沒有思慮呢？因為不見眼識乃至意識，不見色相乃至法相，對於這些法既不知也不見，所以沒有執著，這就叫做沒有因緣。沒有思慮，沒有因緣，就叫做聖行。什麼是聖行呢？就是不進行三界（欲界、色界、無色界）的修行。善男子！像這樣不進行三界的修行就叫做聖行。一切聖人都不進行有為的修行，而眾生卻不進行這樣的聖行，如來因此生起大悲心，宣說正法，是爲了讓他們明白這個道理。

『善男子！所謂菩提不是三世（過去、現在、未來）的。不是三世就叫做三等，過去是意，未來是識，現在是貪，這叫做三分。因為能夠清楚地瞭解這三分，所以意、識和貪都沒有住處。因為這個道理，所以不思念過去，不追求未來，不貪愛現在。如果能看到三世都是平等的，這就叫做正見。如來爲了讓一切眾生得到這種平等的正見，而生起大悲心，宣說正法。

『善男子！所謂菩提，是沒有身體，沒有作為的。不是眼識界乃至不是意識界，這叫做沒有身體。不生不滅，不盡不住，沒有三相（生、住、滅），這就是沒有作為。

『善男子！一切法的本性叫做無性，如果無性，就沒有二元對立，所以菩提沒有身體，沒有作為。一切眾生不明白菩提沒有身體，沒有作為，如來爲了讓他們清楚地明白這個道理，而生起大悲心，宣說正法。

『善男子！所謂菩提，是沒有分別，沒有句義的。什麼是分別？什麼是句義？沒有住處叫做沒有分別，文字不能涵蓋叫做沒有句義；不是二元對立叫做沒有分別，不進入法界叫做沒有句義；沒有動搖叫做沒有分別，不改變叫做沒有句義；不可說叫做沒有分別，

【English Translation】 English version Knowing this, it is called not abandoning. The Tathagata, from this, arises great compassion, and expounds the true Dharma to enable sentient beings to understand these two dharmas.

'Good man! Bodhi (enlightenment) is without thought and without condition. Why is it without thought? Because one does not see eye-consciousness, nor even mind-consciousness, does not see form, nor even dharma-form. In these dharmas, not knowing and not seeing, therefore there is no attachment, this is called without condition. Without thought and without condition is called holy conduct. What is holy conduct? It is not engaging in the conduct of the three realms (desire realm, form realm, formless realm). Good man! Such non-engagement is called holy conduct. All sages do not engage in conduct, but sentient beings do not engage in such holy conduct. The Tathagata, from this, arises great compassion, and expounds the true Dharma to enable them to understand this.

'Good man! Bodhi is not of the three times (past, present, future). Not of the three times is called the three equalities. The past is intention, the future is consciousness, and the present is greed, these are called the three parts. Because one can clearly understand the three parts, intention, consciousness, and greed have no place to dwell. Because of this meaning, one does not think of the past, does not seek the future, and does not love the present. If one sees that the three times are all equal, this is called right view. The Tathagata, to enable all sentient beings to attain such equal right view, arises great compassion and expounds the true Dharma.

'Good man! Bodhi is without body and without action. It is not the realm of eye-consciousness, nor even the realm of mind-consciousness, this is called without body. Not arising, not ceasing, not ending, not abiding, without the three characteristics (arising, abiding, ceasing), this is called without action.

'Good man! The nature of all dharmas is called no-nature. If there is no-nature, then there is no duality, therefore Bodhi is without body and without action. All sentient beings do not understand that Bodhi is without body and without action. The Tathagata, to enable them to clearly understand this, arises great compassion and expounds the true Dharma.

'Good man! Bodhi is without discrimination and without meaning. What is discrimination? What is meaning? Not dwelling anywhere is called without discrimination, words cannot encompass it is called without meaning; not being dual is called without discrimination, not entering the dharma realm is called without meaning; not moving is called without discrimination, not changing is called without meaning; not being able to be spoken is called without

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句義，空故名無分別；無覺觀故名無分別，無相故名無句義；不發故名無分別，無愿故名無句義；知眾生界同於虛空名無分別，無眾生界名無句義；不生故名無分別，無宅故名無句義；不滅故名無分別，無為故名無句義；不行故名無分別，平等故名無句義；知平等故名無分別，寂靜故名無句義。眾生不知如是等義，如來為令了了知故，而起大悲演說正法。

「善男子！夫菩提者，不可以身得，不可以心得。何以故？身心如幻故。若能了知身心真實，是名菩提。為流佈故名為菩提，而其性相實不可說。

「善男子！夫菩提者，不可說身不可說心，不可說法不可說非法，不可說有不可說無，不可說實不可說空。何以故？性不可說故。菩提者無有住處，不可宣說，猶如虛空。為真實知一切諸法不可宣說，字中無法、法中無字，為流佈故故可宣說。一切凡夫不知真實，是故如來於此眾生而起大悲，演說正法為令知故。

「善男子！夫菩提者無取無緣。云何無取？云何無緣？知眼真實名為無取，知眼無境名為無緣；乃至知意真實名為無取，知意無境名為無緣。如來、世尊以如是義，知于菩提無取著故名為無取。無屋宅故名為無緣，眼識不住于彼色中名無屋宅，乃至意識亦復如是，一切眾生心無住處。如來、世

【現代漢語翻譯】 現代漢語譯本：意義，因為空性所以稱為無分別；因為沒有覺觀所以稱為無分別，因為沒有相所以稱為無意義；因為不生起所以稱為無分別，因為沒有願望所以稱為無意義；知道眾生界等同於虛空稱為無分別，沒有眾生界稱為無意義；因為不生所以稱為無分別，沒有居所所以稱為無意義；因為不滅所以稱為無分別，因為無為所以稱為無意義；因為不行所以稱為無分別，因為平等所以稱為無意義；知道平等所以稱為無分別，因為寂靜所以稱為無意義。眾生不知道這些意義，如來爲了讓他們完全瞭解，所以生起大悲心演說正法。 『善男子！所謂菩提（覺悟），不可以身體得到，不可以心得到。為什麼呢？因為身心如同幻象。如果能夠了解身心的真實，這就叫做菩提。爲了流傳開來才稱為菩提，而它的自性實相是不可說的。 『善男子！所謂菩提，不可說身，不可說心，不可說法，不可說非法，不可說有，不可說無，不可說實，不可說空。為什麼呢？因為自性是不可說的。菩提沒有住處，不可宣說，如同虛空。爲了真實地知道一切諸法不可宣說，文字中沒有法，法中沒有文字，爲了流傳開來所以可以宣說。一切凡夫不知道真實，所以如來對這些眾生生起大悲心，演說正法是爲了讓他們知道。 『善男子！所謂菩提，沒有執取，沒有緣由。什麼是沒有執取？什麼是沒有緣由？知道眼睛的真實叫做沒有執取，知道眼睛沒有境界叫做沒有緣由；乃至知道意識的真實叫做沒有執取，知道意識沒有境界叫做沒有緣由。如來、世尊以這樣的意義，知道菩提沒有執著所以稱為沒有執取。沒有居所所以稱為沒有緣由，眼識不住在那個色中叫做沒有居所，乃至意識也是這樣，一切眾生心沒有住處。如來、世尊以這樣的意義，知道一切眾生心沒有住處，所以稱為沒有緣由。』

【English Translation】 English version: Meaning, because of emptiness it is called non-discrimination; because there is no perception it is called non-discrimination, because there is no form it is called without meaning; because it does not arise it is called non-discrimination, because there is no wish it is called without meaning; knowing the realm of sentient beings is the same as emptiness is called non-discrimination, there is no realm of sentient beings is called without meaning; because it does not arise it is called non-discrimination, there is no dwelling place it is called without meaning; because it does not cease it is called non-discrimination, because it is unconditioned it is called without meaning; because it does not act it is called non-discrimination, because it is equal it is called without meaning; knowing equality it is called non-discrimination, because it is tranquil it is called without meaning. Sentient beings do not know these meanings, the Tathagata, in order to make them fully understand, arises great compassion and expounds the true Dharma. 'Good man! The Bodhi (enlightenment) cannot be attained by the body, nor can it be attained by the mind. Why? Because the body and mind are like illusions. If one can understand the reality of the body and mind, this is called Bodhi. It is called Bodhi for the sake of propagation, but its true nature is inexpressible.' 'Good man! Bodhi cannot be said to be body, cannot be said to be mind, cannot be said to be Dharma, cannot be said to be non-Dharma, cannot be said to be existence, cannot be said to be non-existence, cannot be said to be reality, cannot be said to be emptiness. Why? Because its nature is inexpressible. Bodhi has no dwelling place, it cannot be declared, it is like empty space. In order to truly know that all dharmas are inexpressible, there is no Dharma in words, and no words in Dharma, it can be declared for the sake of propagation. All ordinary people do not know the truth, therefore the Tathagata arises great compassion for these sentient beings, and expounds the true Dharma to make them know.' 'Good man! Bodhi has no grasping and no cause. What is no grasping? What is no cause? Knowing the reality of the eye is called no grasping, knowing the eye has no object is called no cause; even knowing the reality of the mind is called no grasping, knowing the mind has no object is called no cause. The Tathagata, the World Honored One, with this meaning, knows that Bodhi has no attachment, therefore it is called no grasping. Having no dwelling place is called no cause, the eye consciousness does not dwell in that form is called no dwelling place, and so is the mind consciousness, all sentient beings' minds have no dwelling place. The Tathagata, the World Honored One, with this meaning, knows that all sentient beings' minds have no dwelling place, therefore it is called no cause.'

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尊如實而知心無住處，無住處者有四種：色、受、想、行。於是四法心無所住，是名心無住處，是故名為一切諸法悉無住處。如來、世尊如實知之，一切凡夫不能知故，如來於此而起大悲演說正法。

「善男子！夫菩提者名之為空，而菩提中無有空相，是故名空。一切法空，菩提亦爾。如來、世尊真實能知如是之空，是故如來名為知空。諸佛名覺一切諸法，而不覺知空中之空，亦能了知無上菩提，空及菩提即是一如，空與菩提是一非二。離空菩提別有法者，可得說二，以無二故名之為空。無名字故名之為空，無相貌故名之為空，無威儀故名之為空，無修行故名之為空，無言說故名之為空。

「善男子！第一義者謂無諸法。云何說空？善男子！譬如虛空無言無說，無言無說故，故名虛空。無言說中無有言說，是名為空。一切諸法亦復如是，無名字法說為名字，如是名字亦無住處。若名無住處，名下之法亦復如是。如來真實知如是法不生不滅，以真知故名得解脫。本無繫縛，云何說言名得解脫？是故如來無縛無解。如是等法，一切凡夫不能知見，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者同於虛空，虛空之性不平不下，菩提亦爾。若法無性，不可說言有平有下。如來、世尊知一切法

【現代漢語翻譯】 現代漢語譯本：

如實地了知心沒有固定的住所，沒有住所的心有四種情況：色（物質）、受（感受）、想（思維）、行（意志）。這四種法心都不能停留，這叫做心無住所，所以說一切諸法都沒有固定的住所。如來、世尊如實地知道這一點，而一切凡夫不能知道，所以如來對此生起大悲心，演說正法。

『善男子！菩提（覺悟）的含義是空，但在菩提中沒有空的表象，所以稱為空。一切法都是空的，菩提也是如此。如來、世尊真實地知道這樣的空，所以如來被稱為知空。諸佛被稱為覺悟一切諸法，但不覺知空中的空，也能了知無上菩提，空和菩提是一樣的，空與菩提是一而不是二。如果離開空和菩提還有其他法，就可以說有二，因為沒有二所以稱為空。因為沒有名字所以稱為空，因為沒有相貌所以稱為空，因為沒有威儀所以稱為空，因為沒有修行所以稱為空，因為沒有言說所以稱為空。

『善男子！第一義諦是指沒有諸法。為什麼說空呢？善男子！譬如虛空沒有言語和說法，因為沒有言語和說法，所以稱為虛空。在沒有言說中沒有言說，這叫做空。一切諸法也是如此，沒有名字的法被說成名字，這樣的名字也沒有固定的住所。如果名字沒有固定的住所，名字之下的法也是如此。如來真實地知道這樣的法不生不滅，因為真知所以稱為得到解脫。本來就沒有束縛，為什麼說得到解脫呢？所以如來沒有束縛也沒有解脫。這樣的法，一切凡夫不能知道和看見，如來對此生起大悲心，演說正法是爲了讓他們知道。

『善男子！菩提如同虛空，虛空的性質不平不高，菩提也是如此。如果法沒有自性，就不能說有平有下。如來、世尊知道一切法 不生不滅，不垢不凈，不增不減，是故如來名為正覺。』

【English Translation】 English version:

Truly knowing that the mind has no fixed abode, the mind without abode has four aspects: rupa (form), vedana (feeling), samjna (perception), and samskara (mental formations). The mind does not dwell on these four dharmas, and this is called the mind without abode. Therefore, it is said that all dharmas have no fixed abode. The Tathagata (the thus-gone one), the World Honored One, truly knows this, but all ordinary beings cannot know it. Therefore, the Tathagata arises with great compassion and expounds the true Dharma.

'Good man! The meaning of Bodhi (enlightenment) is emptiness, but there is no appearance of emptiness in Bodhi, so it is called emptiness. All dharmas are empty, and so is Bodhi. The Tathagata, the World Honored One, truly knows such emptiness, so the Tathagata is called the one who knows emptiness. The Buddhas are called those who are enlightened to all dharmas, but they do not perceive the emptiness within emptiness. They also understand the unsurpassed Bodhi. Emptiness and Bodhi are the same, emptiness and Bodhi are one and not two. If there were another dharma apart from emptiness and Bodhi, it could be said that there are two. Because there is no duality, it is called emptiness. Because there is no name, it is called emptiness. Because there is no appearance, it is called emptiness. Because there is no dignified conduct, it is called emptiness. Because there is no practice, it is called emptiness. Because there is no speech, it is called emptiness.

'Good man! The ultimate truth is that there are no dharmas. Why speak of emptiness? Good man! For example, space has no words or speech. Because there are no words or speech, it is called space. In the absence of speech, there is no speech, and this is called emptiness. All dharmas are also like this. A dharma without a name is called a name, and such a name has no fixed abode. If a name has no fixed abode, then the dharma under the name is also like this. The Tathagata truly knows that such dharmas neither arise nor cease. Because of this true knowledge, it is said that liberation is attained. There was originally no bondage, so why speak of attaining liberation? Therefore, the Tathagata has neither bondage nor liberation. Such dharmas cannot be known or seen by all ordinary beings. Therefore, the Tathagata arises with great compassion and expounds the true Dharma to enable them to know.

'Good man! Bodhi is like space. The nature of space is neither flat nor low, and so is Bodhi. If a dharma has no self-nature, it cannot be said to be flat or low. The Tathagata, the World Honored One, knows all dharmas neither arise nor cease, neither defiled nor pure, neither increase nor decrease. Therefore, the Tathagata is called the Rightly Enlightened One.'

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無平無下，乃至微塵不作平下。若法有性即如實智，如實智者，知一切法本無今有、已有還無，出時滅時無所繫屬，從緣而出、從緣而滅，以是義故名之為道。斷是道故名為菩提。凡夫眾生不知如是真實道故，如來於此而起大悲，宣說正法為令知故。

「善男子！夫菩提者名真實句，真實句者即是菩提，色亦如是，如是二句等無差別。受、想、行、識、地、水、火、風、眼界、色界、眼識界，乃至意界、法界、意識界，亦復如是，名法流佈。真實覺知如是陰入界法無有顛倒，不顛倒者，知過去法不生不滅、未來之法不生不滅、現在之法亦不生不滅，如是知已，名不顛倒、名真實句。真實句者，如一法，一切法亦如是；如一切法，一法亦如是。是真實句凡夫不知，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者非內非外。云何為內？云何為外？非內者無所造作，非外者無所覺知。內者謂作，外者謂相。菩提之體非作非相，是故名為非內非外。又非內者，非身口意業，非外者，非三業緣。非內者，無相解脫門，非外者，空解脫門。如是等義凡夫不知，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者無漏無取。云何無漏？云何無取？無漏者遠離四流。四流者：欲流、有流、

【現代漢語翻譯】 現代漢語譯本 沒有高低之分，乃至微小的塵埃也不存在高低之別。如果法有自性，那就是如實智（如實的智慧），如實智就是知道一切法本來沒有，現在才有，已經有的還會消失，出現時和消失時都不依附於任何事物，從因緣而生，從因緣而滅。因為這個道理，所以稱為道。斷絕這個道就稱為菩提（覺悟）。凡夫眾生不知道這樣的真實之道，所以如來（佛陀）對此生起大悲心，宣說正法是爲了讓他們知道。 『善男子！菩提（覺悟）的意思是真實之語，真實之語就是菩提，色（物質）也是這樣，這兩句話等同沒有差別。受（感受）、想（思維）、行（意志）、識（意識）、地（地大）、水（水大）、火（火大）、風（風大）、眼界（眼根的範圍）、**（此處原文缺失，應為耳界）、眼識界（眼識的範圍），乃至意界（意根的範圍）、法界（法塵的範圍）、意識界（意識的範圍），也是這樣，稱為法流佈。真實覺知這些陰（五蘊）、入（十二入）、界（十八界）的法沒有顛倒，不顛倒就是知道過去法不生不滅，未來法不生不滅，現在法也不生不滅。這樣知道后，就稱為不顛倒，稱為真實之語。真實之語，如一個法，一切法也是這樣；如一切法，一個法也是這樣。這個真實之語凡夫不知道，如來對此生起大悲心，演說正法是爲了讓他們知道。 『善男子！菩提（覺悟）不是內在的也不是外在的。什麼是內在？什麼是外在？不是內在的，就是沒有造作；不是外在的，就是沒有覺知。內在是指造作，外在是指現象。菩提的本體不是造作也不是現象，所以稱為非內非外。又，非內在的，不是身口意三業；非外在的，不是三業的因緣。非內在的，是無相解脫門；非外在的，是空解脫門。這些道理凡夫不知道，如來對此生起大悲心，演說正法是爲了讓他們知道。 『善男子！菩提（覺悟）是無漏無取的。什麼是無漏？什麼是無取？無漏就是遠離四種流。四種流是：欲流（對慾望的執著）、有流（對存在的執著）、

【English Translation】 English version There is no high or low, not even the slightest dust particle has high or low. If a dharma has self-nature, that is true wisdom (wisdom of reality). True wisdom is knowing that all dharmas originally did not exist, now they do, and what exists will disappear. When they arise and cease, they are not attached to anything. They arise from conditions and cease from conditions. Because of this principle, it is called the path. Cutting off this path is called Bodhi (enlightenment). Ordinary beings do not know this true path, so the Tathagata (Buddha) arises great compassion for this and proclaims the true Dharma to make them know. 'Good man! Bodhi (enlightenment) means the true statement, and the true statement is Bodhi. Form (matter) is also like this. These two statements are equal and without difference. Sensation (feeling), perception (thinking), volition (will), consciousness (awareness), earth element, water element, fire element, wind element, eye realm, **(missing in original text, should be ear realm), eye consciousness realm, and even mind realm, dharma realm, and mind consciousness realm, are also like this, called the flow of dharma. Truly knowing that these skandhas (five aggregates), entrances (twelve entrances), and realms (eighteen realms) are not inverted, not inverted is knowing that past dharmas neither arise nor cease, future dharmas neither arise nor cease, and present dharmas also neither arise nor cease. Knowing this, it is called not inverted, called the true statement. The true statement, like one dharma, all dharmas are also like this; like all dharmas, one dharma is also like this. Ordinary beings do not know this true statement, so the Tathagata arises great compassion for this and proclaims the true Dharma to make them know. 'Good man! Bodhi (enlightenment) is neither internal nor external. What is internal? What is external? Not internal means there is no creation; not external means there is no awareness. Internal refers to creation, external refers to phenomena. The essence of Bodhi is neither creation nor phenomena, so it is called neither internal nor external. Also, not internal means it is not the three karmas of body, speech, and mind; not external means it is not the conditions of the three karmas. Not internal is the door of liberation without characteristics; not external is the door of emptiness liberation. Ordinary beings do not know these principles, so the Tathagata arises great compassion for this and proclaims the true Dharma to make them know. 'Good man! Bodhi (enlightenment) is without outflows and without grasping. What is without outflows? What is without grasping? Without outflows means being away from the four flows. The four flows are: the flow of desire (attachment to desires), the flow of existence (attachment to existence),

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無明流、見流。無取者遠離四取。四取者：欲取、有取、見取、戒取。而諸眾生無明所覆行於四取，以渴愛故作我我所。如來了知我取根本，是故我凈，我凈故能凈眾生。我凈者，則不覺知一切諸法，亦不思惟一切非法，不起無明，不起無明因緣故，不起十二因緣有。十二因緣有不起故則不生，不生故入決定聚，入決定聚者名爲了義。了義者名第一義，第一義者名無眾生，無眾生義者名不可說，不可說義者即十二因緣義，十二因緣義者即是法義，法義者即是如來。以是義故我經中說：『若有得見十二因緣則為見法，見法者為見如來。』見如來者即無所見。所見是邪，夫邪見者謂想數法。如來無想亦無想數，以是義故，見如來者為無所見。若見如來無想、無作、無知、無覺，是名真實見於如來。如來亦爾，覺知一切諸法平等，如法界無取。一切凡夫不能覺知，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者，清凈寂靜光明無諍。云何為凈？云何寂靜？云何光明？云何無諍？不雜煩惱名之為凈，空解脫門名之寂靜，無相、無愿名為光明，無生無滅名為無諍。又無生者名之為凈，無滅者名為寂靜，無取者名光明，不出者名無諍。性名為凈，無諸煩惱名為寂靜、光明、無諍。法界名凈，真實之性名曰寂靜

【現代漢語翻譯】 現代漢語譯本：無明之流、見解之流。沒有執取的人遠離四種執取。四種執取是：欲取（對慾望的執取）、有取（對存在的執取）、見取（對見解的執取）、戒取（對戒律的執取）。而眾生被無明所覆蓋，行於四種執取，因為渴愛的緣故，產生『我』和『我所』的觀念。如來了知『我取』的根本，因此是清凈的，因為清凈所以能夠凈化眾生。所謂清凈，就是不覺知一切諸法，也不思惟一切非法，不起無明，不起無明因緣，所以不起十二因緣的有。十二因緣的有不起，就不會生，不生就進入決定聚（指證悟的群體），進入決定聚就稱爲了義（究竟的意義）。了義稱為第一義（最高的意義），第一義稱為無眾生，無眾生義稱為不可說，不可說義就是十二因緣的意義，十二因緣的意義就是法義，法義就是如來。因為這個意義，我的經典中說：『如果有人能見到十二因緣，就是見到了法，見到法就是見到了如來。』見到如來就是無所見。所見是邪見，邪見是指想數法（通過思維和概念來理解的法）。如來沒有想，也沒有想數，因為這個意義，見到如來就是無所見。如果見到如來無想、無作、無知、無覺，這才是真正見到了如來。如來也是這樣，覺知一切諸法平等，如法界一樣沒有執取。一切凡夫不能覺知，如來因此而生起大悲，演說正法是爲了讓他們知道。 善男子！菩提是清凈、寂靜、光明、無諍的。什麼是清凈？什麼是寂靜？什麼是光明？什麼是無諍？不雜染煩惱稱為清凈，空解脫門稱為寂靜，無相、無愿稱為光明，無生無滅稱為無諍。又，無生稱為清凈，無滅稱為寂靜，無取稱為光明，不出稱為無諍。自性稱為清凈，沒有各種煩惱稱為寂靜、光明、無諍。法界稱為清凈，真實之性稱為寂靜。

【English Translation】 English version: The flow of ignorance, the flow of views. Those without grasping are far from the four graspings. The four graspings are: grasping for desire (kama-upadana), grasping for existence (bhava-upadana), grasping for views (ditthi-upadana), and grasping for rites and rituals (silabbata-upadana). And beings, covered by ignorance, engage in these four graspings, and due to craving, they create the concepts of 'I' and 'mine'. The Tathagata understands the root of 'I-grasping', therefore is pure, and because of this purity, is able to purify beings. Being pure means not being aware of all dharmas, nor contemplating all non-dharmas, not arising ignorance, and because of not arising the cause of ignorance, not arising the twelve links of dependent origination. Because the twelve links of dependent origination do not arise, there is no birth, and no birth means entering the determined group (those who have attained enlightenment), entering the determined group is called the ultimate meaning (paramartha). The ultimate meaning is called the first meaning (prathamartha), the first meaning is called no beings, the meaning of no beings is called inexpressible, the meaning of inexpressible is the meaning of the twelve links of dependent origination, the meaning of the twelve links of dependent origination is the meaning of Dharma, the meaning of Dharma is the Tathagata. Because of this meaning, it is said in my sutras: 'If one sees the twelve links of dependent origination, one sees the Dharma, and seeing the Dharma is seeing the Tathagata.' Seeing the Tathagata is seeing nothing. What is seen is wrong, and wrong views are those that think of conceptualized dharmas. The Tathagata has no thought, nor conceptualized thought, because of this meaning, seeing the Tathagata is seeing nothing. If one sees the Tathagata as without thought, without action, without knowledge, without awareness, this is truly seeing the Tathagata. The Tathagata is also like this, aware that all dharmas are equal, like the Dharma realm without grasping. All ordinary beings are unable to be aware of this, and the Tathagata, out of great compassion, expounds the true Dharma to make them understand. Good man! Bodhi is pure, tranquil, luminous, and without conflict. What is purity? What is tranquility? What is luminosity? What is without conflict? Not being mixed with afflictions is called purity, the door of emptiness liberation is called tranquility, without characteristics and without wishes is called luminosity, without arising and without ceasing is called without conflict. Furthermore, without arising is called purity, without ceasing is called tranquility, without grasping is called luminosity, and without going forth is called without conflict. Self-nature is called purity, without various afflictions is called tranquility, luminosity, and without conflict. The Dharma realm is called purity, and the true nature is called tranquility.

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、光明、無諍。虛空之性名之曰凈，無分別法界名曰寂靜、光明、無諍。內外清凈名之為凈，于內外法不取不著，名為寂靜、光明、無諍。真知五陰名之為凈，真實知界名為寂靜、光明，遠離諸入名為無諍。見過去盡名之為凈，見未來不生名為寂靜，見現在法住於法界無有動轉，名光明、無諍。清凈、寂靜、光明、無諍，如是四法等入一界一法一句，如是三法即是涅槃。遠煩惱故名之為凈，畢竟凈故名曰寂靜，無闇冥故名曰光明，不可說故名為無諍，以是故言釋迦如來默無所說。

「善男子！夫菩提者即是虛空，虛空者名之為法。如法，眾生亦爾；如眾生，福田亦爾；如福田，涅槃亦爾。以是義故，一切諸法同於涅槃。如來能覺如是法界，是故名佛。修集具足清凈、寂靜、光明、無諍如是四句，名之為佛。如來能知善方便故，初得菩提默然而住，無所宣說待梵王請。爾時，尸棄梵王與六萬八千諸梵天人來至我所，頭面作禮，合掌而言：『唯愿，如來！為諸眾生轉正法輪。』而說偈曰：

「『如來法離凈寂靜，　　大光無礙無有諍， 　　無字無聲亦無說，　　真實覺知如法界。 　　佛為眾生無量劫，　　苦行受持世間戒， 　　為悟無明睡眾生，　　久行放逸迷實義。 　　又此會中無量眾，　　于無量佛

【現代漢語翻譯】 現代漢語譯本：虛空的本性被稱為清凈，沒有分別的法界被稱為寂靜、光明、無諍。內外清凈稱為清凈，對於內外之法不執取不著，稱為寂靜、光明、無諍。真實瞭解五陰（色、受、想、行、識五種構成身心的要素）稱為清凈，真實瞭解界（地、水、火、風、空、識六種構成世界的要素）稱為寂靜、光明，遠離諸入（眼、耳、鼻、舌、身、意六種感覺器官）稱為無諍。見到過去已滅稱為清凈，見到未來不生稱為寂靜，見到現在之法安住於法界而不動轉，稱為光明、無諍。清凈、寂靜、光明、無諍，這四種法平等地進入一個界、一個法、一句話，這三種法就是涅槃。遠離煩惱所以稱為清凈，畢竟清凈所以稱為寂靜，沒有黑暗所以稱為光明，不可言說所以稱為無諍，因此說釋迦如來沉默不語。 善男子！菩提（覺悟）就是虛空，虛空稱為法。如法，眾生也是如此；如眾生，福田（指能產生福報的場所或對象，如佛、僧）也是如此；如福田，涅槃（解脫）也是如此。因為這個道理，一切諸法都等同於涅槃。如來能夠覺悟這樣的法界，所以稱為佛。修習圓滿清凈、寂靜、光明、無諍這四句話，稱為佛。如來因為知道善巧方便，最初證得菩提時保持沉默，沒有宣說，等待梵天王請求。當時，尸棄梵王（梵天界的一位統治者）與六萬八千位梵天人來到我這裡，頂禮膜拜，合掌說道：『唯愿，如來！為眾生轉動正法輪（佛法的教義）。』並說了偈頌： 『如來的法遠離清凈和寂靜，大光明無礙無有諍，沒有文字沒有聲音也沒有言說，真實覺知如同法界。佛陀爲了眾生在無量劫中，苦行受持世間的戒律，爲了覺悟無明沉睡的眾生，長期放縱迷失了真實的意義。又在這個法會中有無量眾生，在無量佛

【English Translation】 English version: The nature of emptiness is called purity; the realm of dharma without discrimination is called tranquility, light, and non-contention. Inner and outer purity is called purity; not grasping or clinging to inner and outer dharmas is called tranquility, light, and non-contention. True understanding of the five skandhas (form, feeling, perception, mental formations, and consciousness) is called purity; true understanding of the realms (earth, water, fire, wind, space, and consciousness) is called tranquility and light; being apart from the entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) is called non-contention. Seeing the past as extinguished is called purity; seeing the future as unborn is called tranquility; seeing the present dharma abiding in the dharma realm without movement is called light and non-contention. Purity, tranquility, light, and non-contention—these four dharmas equally enter one realm, one dharma, one phrase; these three dharmas are nirvana. Being far from afflictions is called purity; being ultimately pure is called tranquility; having no darkness is called light; being inexpressible is called non-contention. Therefore, it is said that Shakyamuni Tathagata remained silent and said nothing. Good man! Bodhi (enlightenment) is emptiness; emptiness is called dharma. As with dharma, so are sentient beings; as with sentient beings, so is the field of merit (referring to places or objects that generate merit, such as the Buddha or Sangha); as with the field of merit, so is nirvana (liberation). Because of this principle, all dharmas are equal to nirvana. The Tathagata is able to awaken to such a dharma realm, therefore he is called Buddha. Cultivating and perfecting the four phrases of purity, tranquility, light, and non-contention is called being a Buddha. Because the Tathagata knows skillful means, he remained silent when he first attained bodhi, not proclaiming it, waiting for the request of Brahma. At that time, Brahma Shikhin (a ruler of the Brahma realm) and sixty-eight thousand Brahma beings came to me, bowed their heads in reverence, and said with palms joined: 『We beseech you, Tathagata! To turn the wheel of the true dharma (the teachings of Buddhism) for all sentient beings.』 And they spoke in verse: 『The Tathagata』s dharma is apart from purity and tranquility, great light is unobstructed and without contention, there are no words, no sounds, and no speech, true awareness is like the dharma realm. The Buddha, for the sake of sentient beings, in countless kalpas, practiced asceticism and upheld the precepts of the world, to awaken sentient beings who are asleep in ignorance, who have long indulged and lost the true meaning. And in this assembly, there are countless beings, in countless Buddhas』

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積善根， 　　能解甚深真實義，　　唯愿轉于無上輪。 　　此眾已調一切魔，　　欲令開闡甘露門， 　　如來號為真導師，　　示闇眾生無上道。 　　如來雖有大慈悲，　　憐愍眾生如一子， 　　我今勸請法應爾，　　愿轉無上正法輪。 　　如往三佛轉法輪，　　唯愿如來亦復爾， 　　畢竟導師無退轉，　　示暗眾生一真道。 　　如雨潤長諸草木，　　令諸眾生除熱渴， 　　佛施法雨于眾生，　　為得無上無異果。 　　如來初生髮誓言，　　我當救彼苦眾生， 　　眾生渴仰甘露味，　　愿大施主施法雨。』

「爾時，世尊既受請已，往波羅奈鹿野林中仙人住處，轉正法輪。如是法輪，諸天魔梵及余沙門、婆羅門等所不能轉。爾時，世尊說四諦時，憍陳如比丘得法眼凈，其聲遍聞三千大千世界。」

爾時，世尊說優陀那：

「甚深之義不可說，　　第一實義無聲字， 　憍陳比丘于諸法，　　獲得真實之知見， 　即是我往無量世，　　所得菩提今已得。

「如來轉是正法輪時，無量眾生悉得調伏，示現如是大悲神通。眾生見已，阿僧祇人發阿耨多羅三藐三菩提心。

「善男子！如來如是十六大悲，悉為眾生而修起之。如來以是悲因緣故，為一一眾生，于恒河沙劫大

【現代漢語翻譯】 現代漢語譯本 積累善的根基， 能夠理解極其深奧真實的意義，只希望您能轉動無上的法輪。 這裡的眾人已經調伏了一切魔障，想要開啟甘露之門， 如來被稱為真正的導師，為迷茫的眾生指引無上的道路。 如來雖然有偉大的慈悲心，憐憫眾生如同自己的孩子， 我現在勸請您說法也是應該的，希望您能轉動無上的正法輪。 如同過去三佛轉動法輪一樣，只希望如來您也能如此， 畢竟導師是不會退轉的，為迷茫的眾生指引唯一的真理之路。 如同雨水滋潤生長各種草木，使眾生消除熱惱和乾渴， 佛陀將佛法如雨般施予眾生，是爲了讓他們獲得無上無別的果位。 如來初生時就發誓說，我應當救度那些受苦的眾生， 眾生渴望甘露的滋味，希望偉大的施主能降下佛法的甘露之雨。

『那時，世尊接受了請求后，前往波羅奈（Varanasi）鹿野苑（Mrigadava）的仙人居住處，轉動正法輪。這樣的法輪，諸天、魔、梵以及其他的沙門（Sramana）、婆羅門（Brahmana）等都無法轉動。那時，世尊宣說四諦（catvāri āryasatyāni）時，憍陳如（Kauṇḍinya）比丘獲得了法眼凈（dharma-cakṣus），他的聲音傳遍了三千大千世界。』

那時，世尊說了優陀那（udāna）：

『甚深的意義無法用言語表達，第一真實的意義沒有聲音和文字， 憍陳如比丘對於諸法，獲得了真實的知見， 這就是我過去無量世以來，所獲得的菩提（bodhi），現在已經得到了。』

『如來轉動這正法輪時，無量眾生都得到了調伏，展現出如此偉大的慈悲神通。眾生看到后，無數人發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi）。』

『善男子！如來這樣的十六大悲，都是爲了眾生而修習發起的。如來因為這樣的悲心因緣，爲了每一個眾生，在恒河沙劫（gaṅgā-nadī-vālukā）的大劫中，

【English Translation】 English version Accumulating roots of goodness, Able to understand the profound and true meaning, we only wish you to turn the unsurpassed wheel. This assembly has already subdued all demons, desiring to open the gate of nectar, The Tathagata is called the true guide, showing the unsurpassed path to beings in darkness. Although the Tathagata has great compassion, pitying beings like his own child, I now urge you to preach the Dharma, as it should be, wishing you to turn the unsurpassed wheel of Dharma. Just as the three Buddhas of the past turned the wheel of Dharma, we only wish the Tathagata would do the same, After all, the guide will not retreat, showing the one true path to beings in darkness. Like rain nourishing and growing all plants and trees, causing beings to eliminate heat and thirst, The Buddha bestows the Dharma like rain upon beings, in order to obtain the unsurpassed and unique fruit. When the Tathagata was first born, he vowed, 'I shall save those suffering beings,' Beings thirst for the taste of nectar, we wish the great benefactor to bestow the rain of Dharma.'

'At that time, the World Honored One, having accepted the request, went to the dwelling place of the ascetics in the Deer Park (Mrigadava) of Varanasi (Benares), and turned the wheel of the true Dharma. Such a wheel of Dharma could not be turned by gods, demons, Brahma, or other Sramanas (ascetics) and Brahmanas (priests). At that time, when the World Honored One spoke of the Four Noble Truths (catvāri āryasatyāni), the Bhikkhu (monk) Kauṇḍinya attained the pure Dharma Eye (dharma-cakṣus), and his voice was heard throughout the three thousand great thousand worlds.'

At that time, the World Honored One spoke an Udana (solemn utterance):

'The profound meaning cannot be spoken, the first true meaning has no sound or words, The Bhikkhu Kauṇḍinya, regarding all dharmas, has obtained true knowledge and insight, This is the Bodhi (enlightenment) that I have obtained in countless past lives, and now I have attained it.'

'When the Tathagata turned this wheel of the true Dharma, countless beings were subdued, manifesting such great compassion and spiritual powers. Upon seeing this, countless beings generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

'Good man! The Tathagata's sixteen great compassions are all cultivated and arisen for the sake of beings. Because of this cause of compassion, the Tathagata, for each and every being, in great kalpas (aeons) like the sands of the Ganges River (gaṅgā-nadī-vālukā),'

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地獄中，受諸苦惱心不悔退，而其悲心亦無損減，以是義故，如來大悲不可思議。

「善男子！聲聞人悲猶如畫皮，菩薩大悲猶如破肉，如來大悲破骨徹髓；聲聞之悲贊佛所知，菩薩大悲勸他令行，如來大悲授人阿耨多羅三藐三菩提記；聲聞悲心為慈因緣，菩薩大悲為調眾生，如來大悲為畢竟度；聲聞悲心因粗苦生，菩薩大悲因離苦生，如來大悲因斷一切因緣而生。

「善男子！如來修集如是大悲，若為一人住經一劫百劫千劫萬劫，至無量劫終不畢竟入于涅槃。善男子！如來大悲成就如是無量功德。◎

「善男子！乃往過去無量無邊阿僧祇劫，時世有佛號栴檀窟，界名大香劫名上香。爾時世尊於三百三十二萬劫中，常以正法教諸聲聞。時佛身上一一毛孔所出香氣，遍滿三千大千世界。爾時此界無有臭穢名，所有草木山河之屬悉栴檀香，眾生身香亦復如是，一切無有身口意惡，諸佛弟子聞此香已即得四禪。

「爾時，乃有一萬諸佛次第興世，皆同一號，號栴檀窟，是故彼劫名曰上香。爾時如來作佛事已欲入涅槃，觀諸眾生誰未調者我當調之。爾時，如來以凈天眼見有一人在非有想非無想處，已於先佛種下上善根，定當因佛而得度脫，非因聲聞得解脫也。壽過八萬四千劫已，乃當下生來受五欲，

【現代漢語翻譯】 現代漢語譯本：在地獄中，即使遭受各種痛苦，他們的心也不會退縮，而且他們的悲心也不會減少。因為這個原因，如來的大悲是不可思議的。 善男子！聲聞（Shravaka，指聽聞佛陀教誨而修行的人）的悲心就像畫在皮上的圖案，菩薩（Bodhisattva，指發願要救度一切眾生的修行者）的大悲就像破開的肉，如來（Tathagata，佛的稱號）的大悲則深入骨髓；聲聞的悲心讚歎佛的智慧，菩薩的大悲勸導他人修行，如來的大悲則給予他人阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記；聲聞的悲心是慈愛的因緣，菩薩的大悲是爲了調伏眾生，如來的大悲是爲了究竟的解脫；聲聞的悲心因粗重的痛苦而生，菩薩的大悲因遠離痛苦而生，如來的大悲因斷絕一切因緣而生。 善男子！如來修集如此的大悲，即使爲了一個人住世一劫、百劫、千劫、萬劫，乃至無量劫，也終究不會進入涅槃（Nirvana，寂滅的境界）。善男子！如來的大悲成就瞭如此無量的功德。 善男子！在過去無量無邊的阿僧祇劫（Asamkhya kalpa，極長的時間單位）之前，當時的世界有一尊佛，號為栴檀窟（Chandana-kuta，檀香窟），所處的界名為大香，劫名為上香。那時，世尊在三百三十二萬劫中，常常用正法教導聲聞弟子。當時，佛身上每一個毛孔所散發出的香氣，都遍滿三千大千世界。那時，這個世界沒有污穢之名，所有的草木山河都散發著檀香，眾生的身香也是如此，一切都沒有身口意的惡行。諸佛的弟子聞到這種香氣后，立即就能得到四禪（Dhyana，禪定）。 那時，有一萬尊佛依次出世，都同一個名號，號為栴檀窟，所以那個劫被稱為上香。那時，如來完成佛事後，想要進入涅槃，觀察眾生，看誰還沒有被調伏，我應當去調伏他。那時，如來用清凈的天眼看到有一個人在非有想非無想處（Naivasamjnanasamjnayatana，四禪八定中的一種），已經在之前的佛那裡種下了上等的善根，必定會因為佛而得到解脫，而不是因為聲聞而得到解脫。他的壽命過了八萬四千劫后，才下生來享受五欲（五種慾望）。

【English Translation】 English version: In hell, even when suffering all kinds of torment, their minds do not retreat, and their compassion does not diminish. Because of this, the Tathagata's (Buddha's title) great compassion is inconceivable. Good man! The compassion of a Shravaka (one who practices by hearing the Buddha's teachings) is like a painting on skin, the great compassion of a Bodhisattva (one who vows to liberate all beings) is like flesh that has been broken open, and the great compassion of a Tathagata penetrates to the bone marrow; the compassion of a Shravaka praises the Buddha's wisdom, the great compassion of a Bodhisattva encourages others to practice, and the great compassion of a Tathagata bestows the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment); the compassion of a Shravaka is the cause of loving-kindness, the great compassion of a Bodhisattva is to tame sentient beings, and the great compassion of a Tathagata is for ultimate liberation; the compassion of a Shravaka arises from coarse suffering, the great compassion of a Bodhisattva arises from being free from suffering, and the great compassion of a Tathagata arises from severing all causes and conditions. Good man! The Tathagata cultivates such great compassion that even if he were to remain in the world for one kalpa (an eon), a hundred kalpas, a thousand kalpas, ten thousand kalpas, or even countless kalpas for the sake of one person, he would ultimately not enter Nirvana (the state of cessation). Good man! The Tathagata's great compassion accomplishes such immeasurable merits. Good man! In the immeasurable and boundless Asamkhya kalpas (an extremely long period of time) of the past, there was a Buddha in the world named Chandana-kuta (Sandalwood Cave), the realm was called Great Fragrance, and the kalpa was called Supreme Fragrance. At that time, the World Honored One (Buddha) constantly taught the Shravaka disciples with the Dharma (Buddhist teachings) for three million three hundred and twenty thousand kalpas. At that time, the fragrance emitted from every pore of the Buddha's body permeated the three thousand great thousand worlds. At that time, this world had no name of defilement, all the plants, trees, mountains, and rivers emitted sandalwood fragrance, and the body fragrance of sentient beings was also the same. There were no evil deeds of body, speech, or mind. When the Buddha's disciples smelled this fragrance, they immediately attained the four Dhyanas (meditative states). At that time, ten thousand Buddhas appeared in succession, all with the same name, Chandana-kuta, so that kalpa was called Supreme Fragrance. At that time, after the Tathagata had completed his Buddha work and was about to enter Nirvana, he observed sentient beings to see who had not yet been tamed, and that he should tame them. At that time, the Tathagata, with his pure heavenly eye, saw that there was a person in the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana), who had already planted superior roots of goodness with the previous Buddhas, and would surely attain liberation because of a Buddha, and not because of a Shravaka. After his lifespan of eighty-four thousand kalpas had passed, he would descend to be born and experience the five desires.

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當得聞于大乘經典，發阿耨多羅三藐三菩提心安住不退。

「爾時，世尊以大悲故起大方便，告諸比丘：『我涅槃時到。』作是言已即便入于不悔三昧，示諸眾生令知涅槃。既知如來入涅槃已，令諸大眾廣設供養，正法住世滿足六十八萬四千歲。當爾之時，佛諸弟子乃至無有一人于正法所作邪法想。爾時世尊以定力故，八萬四千劫隱密此身不令眾見，過是劫已，彼人即下，生於人中大長者家。經八十年，彼佛即從三昧而起詣長者家。其家大小悉無見者，唯是童子獨得見之。

「爾時，世尊為令彼人於五欲中心生厭離，而為說法。彼人聞已，即得不退阿耨多羅三藐三菩提心，如來知已即為授記：『善男子！汝于來世過七萬二千阿僧祇百千劫，當得成於阿耨多羅三藐三菩提，號曰寶上。』如是音聲余無聞者，唯有一萬二千諸天同得聞之，聞已悉發阿耨多羅三藐三菩提心，俱作是言：『愿彼寶上成佛之時，我等當於是佛法中咨受正法而為弟子。』爾時，如來知是事已復與授記：『寶上如來成作佛時，汝等當作受法弟子，彼佛亦當授汝阿耨多羅三藐三菩提記。』時栴檀窟佛授彼記已，爾乃畢竟入于涅槃，一切諸天大設供養。

「善男子！如來具足如是大悲，非諸聲聞緣覺所知。善男子！爾時彼佛不斷佛種，

【現代漢語翻譯】 現代漢語譯本 當聽到大乘經典時，發起阿耨多羅三藐三菩提心（無上正等正覺之心），安住而不退轉。

那時，世尊以大慈悲的緣故，運用大方便，告訴眾比丘：『我涅槃（佛教指修行者死亡）的時間到了。』說完這話，就進入不悔三昧（一種禪定狀態），向眾生展示涅槃。當知道如來（佛的稱號）已經入涅槃后，讓大眾廣設供養，正法住世滿足六十八萬四千歲。在那時，佛的所有弟子，甚至沒有一個人對正法產生邪念。那時，世尊以禪定之力，在八萬四千劫的時間裡隱藏自己的身體，不讓眾人看見。過了這些劫后，他便降生到人間一個大長者家中。經過八十年，那位佛從三昧中起身，來到長者家。長者家中的大小都看不見他，只有那個童子能夠看見。

那時，世尊爲了讓那個人對五欲（色、聲、香、味、觸）產生厭離之心，而為他說法。那個人聽了之後，立即獲得了不退轉的阿耨多羅三藐三菩提心。如來知道后，就為他授記：『善男子！你將來在過七萬二千阿僧祇（佛教時間單位，意為無數）百千劫后，將成就阿耨多羅三藐三菩提，號為寶上。』這樣的聲音其他人沒有聽到，只有一萬二千諸天同時聽到了，聽后都發起了阿耨多羅三藐三菩提心，一起說道：『愿那位寶上成佛之時，我們能在他的佛法中接受正法，成為他的弟子。』那時，如來知道這件事後，又為他們授記：『寶上如來成佛時，你們將成為接受佛法的弟子，那位佛也會為你們授阿耨多羅三藐三菩提記。』當時，栴檀窟佛（佛的稱號）授完記后，就最終進入涅槃，一切諸天都廣設供養。

善男子！如來具足如此大慈悲，不是那些聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能瞭解的。善男子！那時，那位佛沒有斷絕佛種，

【English Translation】 English version Upon hearing the Mahayana scriptures, one generates the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and dwells without regression.

At that time, the World Honored One, out of great compassion, employed great skillful means and told the Bhikkhus (monks): 'The time for my Nirvana (the Buddhist concept of passing away) has come.' Having said this, he immediately entered the Samadhi (a state of meditative consciousness) of no regret, showing Nirvana to all beings. After knowing that the Tathagata (another name for the Buddha) had entered Nirvana, he had the assembly make extensive offerings, and the Dharma remained in the world for six hundred and eighty-four thousand years. At that time, none of the Buddha's disciples, not even one, had any evil thoughts about the Dharma. Then, the World Honored One, through the power of Samadhi, concealed his body for eighty-four thousand kalpas (an immense period of time), not allowing anyone to see him. After these kalpas had passed, he descended and was born into the family of a great elder. After eighty years, that Buddha arose from Samadhi and went to the elder's house. None of the people in the house, big or small, could see him, except for a young boy.

At that time, the World Honored One, in order to make that person develop a sense of aversion to the five desires (form, sound, smell, taste, and touch), taught him the Dharma. Upon hearing it, that person immediately attained the non-regressing mind of Anuttara-samyak-sambodhi. Knowing this, the Tathagata then gave him a prophecy: 'Good man! In the future, after seventy-two thousand Asankhyeya (an immeasurable number) hundred thousand kalpas, you will attain Anuttara-samyak-sambodhi and be named Treasure Supreme.' No one else heard this voice, except for twelve thousand Devas (gods) who heard it simultaneously. Upon hearing it, they all generated the mind of Anuttara-samyak-sambodhi and said together: 'When that Treasure Supreme becomes a Buddha, may we receive the Dharma from his teachings and become his disciples.' At that time, the Tathagata, knowing this, gave them another prophecy: 'When the Tathagata Treasure Supreme becomes a Buddha, you will become disciples who receive the Dharma, and that Buddha will also give you the prophecy of Anuttara-samyak-sambodhi.' Then, the Sandalwood Cave Buddha (a name for a Buddha) having given the prophecy, finally entered Nirvana, and all the Devas made extensive offerings.

Good man! The Tathagata is endowed with such great compassion, which is not known by the Sravakas (those who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Good man! At that time, that Buddha did not cut off the lineage of the Buddha,

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若有眾生供養三寶，亦復如是。」

佛說如是大悲功德時，此會眾中有三恒沙等眾生髮阿耨多羅三藐三菩提心，半會大眾得成於忍，半中之半得具如是十六大悲，其餘半半得佛法忍。

爾時，一切諸天世人聞法歡喜，同聲讚歎：「善哉！善哉！◎甚奇！甚特！快說如是大悲法門。」

大方等大集經卷第二 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三

北涼天竺三藏曇無讖于姑臧譯陀羅尼自在王菩薩品第二之三

「善男子！如來複有三十二業。何等三十二？

「善男子！如來能知是處非處。云何是處？云何非處？善男子！若有造作身口意惡，得受安樂，無有是處，是名非處；若有造作身口意善，受樂果者，斯有是處，是名是處。若習慳貪得大富者無有是處，修行惠施得大富者斯有是處；毀破禁戒得受天身無有是處，護持凈戒得受天身斯有是處；瞋恨之人得身端正無有是處，修集忍辱得身端正斯有是處；懈怠之人得大神通無有是處，勤修精進得大神通斯有是處；放心散亂得定地者無有是處，攝心不亂得定地者斯有是處；愚癡之人斷煩惱氣無有是處，修智之人斷煩惱氣斯有是處。若作五逆得無漏者無有是處，若無五逆得無漏者斯有是處；以

【現代漢語翻譯】 現代漢語譯本： 『如果有眾生供養佛、法、僧三寶（三寶：佛教的三個根本要素，即佛陀、佛法和僧伽），也是如此。』

佛陀宣說如此大悲功德時，此法會中有三恒河沙數（恒河沙數：形容數量極多）的眾生髮起了無上正等正覺（阿耨多羅三藐三菩提：佛教的最高覺悟）之心，一半的大眾證得了忍（忍：佛教修行中的一種境界，指對一切事物都能安忍不動），一半中的一半具足瞭如此十六種大悲，其餘一半的一半證得了佛法忍。

當時，一切諸天和世人聽聞佛法后都非常歡喜，同聲讚歎：『太好了！太好了！真是稀奇！真是特別！請快說如此大悲法門。』

《大方等大集經》卷第二 《大正藏》第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第三

北涼天竺三藏曇無讖于姑臧譯《陀羅尼自在王菩薩品》第二之三

『善男子！如來還有三十二種業（業：佛教中指行為及其帶來的果報）。是哪三十二種呢？』

『善男子！如來能夠知道什麼是道理，什麼不是道理。什麼是道理呢？什麼不是道理呢？善男子！如果有人造作身口意惡業，卻能得到安樂，這是沒有道理的，這叫做非處；如果有人造作身口意善業，得到安樂的果報，這是有道理的，這叫做是處。如果修習慳貪卻能得到大富，這是沒有道理的，如果修行佈施卻能得到大富，這是有道理的；如果毀壞禁戒卻能得到天身，這是沒有道理的，如果護持清凈的戒律卻能得到天身，這是有道理的；如果嗔恨的人卻能得到相貌端正，這是沒有道理的，如果修集忍辱卻能得到相貌端正，這是有道理的；如果懈怠的人卻能得到大神通，這是沒有道理的，如果勤修精進卻能得到大神通，這是有道理的；如果放縱散亂的心卻能得到禪定，這是沒有道理的，如果攝持不散亂的心卻能得到禪定，這是有道理的；如果愚癡的人卻能斷除煩惱，這是沒有道理的，如果修習智慧的人卻能斷除煩惱，這是有道理的。如果造作五逆重罪（五逆：佛教中指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）卻能得到無漏（無漏：佛教中指沒有煩惱的境界），這是沒有道理的，如果沒有造作五逆重罪卻能得到無漏，這是有道理的；』

【English Translation】 English version: 'If there are sentient beings who make offerings to the Three Jewels (Three Jewels: the three fundamental elements of Buddhism, namely the Buddha, the Dharma, and the Sangha), it is also the same.'

When the Buddha spoke of such great compassionate merits, in that assembly, there were sentient beings as numerous as three Ganges sands (Ganges sands: a metaphor for an extremely large number) who aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the highest enlightenment in Buddhism), half of the assembly attained forbearance (forbearance: a state in Buddhist practice, referring to the ability to endure all things without agitation), half of that half possessed such sixteen great compassions, and the remaining half of that half attained the Dharma forbearance.

At that time, all the gods and people of the world, upon hearing the Dharma, were filled with joy and praised in unison: 'Excellent! Excellent! How marvelous! How extraordinary! Please quickly explain such a great compassionate Dharma gate.'

The Great Vaipulya Mahasamghata Sutra, Volume 2 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 3

Translated by Tripitaka Master Dharmaraksha of Northern Liang in Guzang, Chapter 2, Section 3, 'The Dharani Sovereign King Bodhisattva'

'Good man! The Tathagata also has thirty-two karmas (karma: in Buddhism, actions and their consequences). What are these thirty-two?'

'Good man! The Tathagata knows what is right and what is not right. What is right? What is not right? Good man! If someone commits evil deeds with body, speech, and mind, and yet receives happiness, this is not right, and it is called a non-place; if someone commits good deeds with body, speech, and mind, and receives the fruit of happiness, this is right, and it is called a place. If one practices stinginess and yet becomes wealthy, this is not right; if one practices generosity and becomes wealthy, this is right. If one breaks the precepts and yet is born in the heavens, this is not right; if one upholds pure precepts and is born in the heavens, this is right. If an angry person has a beautiful appearance, this is not right; if one cultivates patience and has a beautiful appearance, this is right. If a lazy person attains great supernatural powers, this is not right; if one diligently cultivates vigor and attains great supernatural powers, this is right. If one has a scattered mind and attains samadhi, this is not right; if one has a concentrated mind and attains samadhi, this is right. If an ignorant person cuts off afflictions, this is not right; if one cultivates wisdom and cuts off afflictions, this is right. If one commits the five heinous crimes (five heinous crimes: in Buddhism, killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) and attains the unconditioned (unconditioned: in Buddhism, a state without afflictions), this is not right; if one does not commit the five heinous crimes and attains the unconditioned, this is right;'

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女人身作轉輪王無有是處，以男子身得轉輪王斯有是處，帝釋梵王佛亦如是。

「若轉輪王非法治國無有是處，轉輪聖王正法治化斯有是處；郁單曰人墮三惡道無有是處，郁單曰人壽終生天斯有是處；殺生因緣得長壽者無有是處，以是因緣壽命促短斯有是處；若有邪見得聖道者無有是處，若有正見得聖道者斯有是處；須陀洹人得第八有無有是處，須陀洹人即涅槃者亦無是處；阿那含人受欲有身亦無是處，阿羅漢人受後有者無有是處；賢聖之人咨承異師無有是處，得不退忍退菩提者無有是處。

「菩薩坐于菩提樹下，不得菩提而起去者無有是處，如來若有煩惱習者亦無是處。諸佛、世尊知有障礙無有是處，若有能見如來頂者亦無是處；若有眾生能知如來心境界者無有是處，如來之心不常定者亦無是處；如來世尊有二語者無有是處，如來世尊有過失者亦無是處。

「善男子！是名如來第一之業。」

爾時，世尊即說頌曰：

「大地可說動轉相，　　猛風可說停住相， 　虛空可說有色相，　　佛不說處為非處， 　虛空可說作界像，　　佛不說處為非處。 　如來演說處非處，　　下中上分悉真實， 　不說是處非處一，　　如是二處各無二。 　如來亦說下中上，　　各各無有三種相， 　

【現代漢語翻譯】 現代漢語譯本：女人身成為轉輪王是不可能的，男子身成為轉輪王是可能的，帝釋（Indra，天神之王）、梵王（Brahma，創造之神）和佛也是如此。 如果轉輪王以非法治理國家是不可能的，轉輪聖王以正法教化治理是可能的；郁單曰（Uttarakuru，四大洲之一）的人墮入三惡道是不可能的，郁單曰的人壽命終結后昇天是可能的；以殺生為因緣而獲得長壽是不可能的，以這個因緣導致壽命短促是可能的；如果有邪見而能獲得聖道是不可能的，如果有正見而能獲得聖道是可能的；須陀洹（Sotapanna，初果聖者）的人獲得第八次輪迴是不可能的，須陀洹的人立即涅槃也是不可能的；阿那含（Anagami，三果聖者）的人受欲界之身也是不可能的，阿羅漢（Arhat，四果聖者）受後有也是不可能的；賢聖之人聽從其他老師的教導是不可能的，獲得不退轉忍而退失菩提心是不可能的。 菩薩坐在菩提樹下，沒有獲得菩提就起身離開是不可能的，如來如果有煩惱習氣也是不可能的。諸佛、世尊知道有障礙是不可能的，如果有能看見如來頭頂的人也是不可能的；如果有眾生能知道如來的心境也是不可能的，如來的心不常處於禪定也是不可能的；如來世尊有二種說法是不可能的，如來世尊有任何過失也是不可能的。 善男子！這被稱為如來的第一種事業。 那時，世尊即說偈頌： 『大地可以說有動轉的相，猛烈的風可以說有停住的相，虛空可以說有顏色的相，佛所說的不可能之處就是不可能，虛空可以說有界限的相，佛所說的不可能之處就是不可能。如來演說可能與不可能之處，下、中、上三種分別都是真實的，不說可能與不可能之處為一，這樣兩種情況各自都是唯一的。如來也說下、中、上，各自都沒有三種相。』

【English Translation】 English version: It is not possible for a woman to become a Chakravartin (universal monarch), but it is possible for a man to become a Chakravartin. The same is true for Indra (king of gods), Brahma (creator god), and the Buddha. It is not possible for a Chakravartin to rule a country unjustly, but it is possible for a righteous Chakravartin to rule with Dharma. It is not possible for the people of Uttarakuru (one of the four continents) to fall into the three evil realms, but it is possible for them to be reborn in heaven after death. It is not possible to gain longevity through killing, but it is possible to have a shortened lifespan due to this cause. It is not possible to attain the holy path with wrong views, but it is possible to attain the holy path with right views. It is not possible for a Sotapanna (stream-enterer) to have an eighth rebirth, nor is it possible for a Sotapanna to immediately attain Nirvana. It is not possible for an Anagami (non-returner) to have a desire-realm body, nor is it possible for an Arhat (worthy one) to have a future existence. It is not possible for a wise and holy person to follow other teachers, nor is it possible for one who has attained non-regression to lose Bodhi (enlightenment) mind. It is not possible for a Bodhisattva to leave the Bodhi tree without attaining Bodhi, nor is it possible for a Tathagata (Buddha) to have defilements. It is not possible for the Buddhas and World Honored Ones to have obstacles, nor is it possible for anyone to see the top of the Tathagata's head. It is not possible for any sentient being to know the Tathagata's mind realm, nor is it possible for the Tathagata's mind to be not constantly in Samadhi (meditative absorption). It is not possible for the Tathagata to have two different statements, nor is it possible for the Tathagata to have any faults. Good man! This is called the first deed of the Tathagata. At that time, the World Honored One spoke the following verses: 'It can be said that the earth has a moving aspect, it can be said that the fierce wind has a stopping aspect, it can be said that space has a color aspect, what the Buddha says is impossible is impossible, it can be said that space has a boundary aspect, what the Buddha says is impossible is impossible. The Tathagata explains what is possible and impossible, the lower, middle, and upper distinctions are all true, it is not said that what is possible and impossible are one, these two situations are each unique. The Tathagata also speaks of lower, middle, and upper, each without three aspects.'

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佛知是處非處已，　　故能宣說無上法。 　如來了知眾生心，　　善能分別細微相， 　沙門梵志闇處行，　　不知是處非處因。 　眾生不知處非處，　　是故不能得解脫， 　如來悉知處非處，　　是故稱為無上尊。 　若諸眾生無法器，　　如來於是修舍心， 　設大方便待時節，　　為令彼得真解脫。 　如來世尊智無上，　　是則名為第一法， 　如是清凈第一業，　　為令眾生得調伏。 　如來說是第一力，　　甚深難測無能知， 　如是妙法難可宣，　　為破邪見憐愍說。

「複次，善男子！如來、世尊善知去來現在眾生所有諸業，知業知報，知恩知處。若過去業是不善因，如來知是未來之世得不善果。若未來業有退因緣，如來了知實是退因。若未來業能增長法，如來悉知以是因緣能增長法。若現在業若進若退，如來悉知以是因緣有進有退。若有作業是聲聞因、是緣覺因、是菩薩因、是如來因，如來悉知以是因緣，是聲聞因、是緣覺因、是菩薩因、是如來因，是名如來第二之業。」

爾時，世尊復說頌曰：

「如來獲得無上智，　　是故能知業因果， 　智知三世非三攝，　　能知眾生三世業， 　善解眾生安樂因，　　亦能了知苦惱因。 　如來壞邪無因果，　　是故修集第二業，

【現代漢語翻譯】 現代漢語譯本 佛陀了知什麼是正確的，什麼是不正確的，因此能夠宣說無上的佛法。 如來了解眾生的心，善於分辨細微的差別。 沙門（出家修行者）和梵志（婆羅門教修行者）在黑暗中行走，不知道什麼是正確的，什麼是不正確的因由。 眾生不知道什麼是正確的，什麼是不正確的，所以不能得到解脫。 如來完全知道什麼是正確的，什麼是不正確的，因此被稱為無上尊。 如果眾生沒有接受佛法的能力，如來就會修習舍心（不強求）， 設定種種方便，等待時機，爲了讓他們得到真正的解脫。 如來世尊的智慧是無上的，這被稱為第一法。 如此清凈的第一業，是爲了讓眾生得到調伏。 如來說這是第一力量，深奧難測，無人能知。 如此微妙的佛法難以宣說，爲了破除邪見，慈悲地宣說。

『再者，善男子！如來、世尊善於瞭解過去、現在、未來眾生所做的一切業，知道業，知道報應，知道恩情，知道因果。如果過去的業是不善的因，如來知道這在未來世會得到不善的果報。如果未來的業有退步的因緣，如來知道這確實是退步的因。如果未來的業能夠增長善法，如來完全知道以這個因緣能夠增長善法。如果現在的業有進步或退步，如來完全知道以這個因緣會有進步或退步。如果有造作的業是聲聞（小乘修行者）的因、是緣覺（中乘修行者）的因、是菩薩（大乘修行者）的因、是如來（佛）的因，如來完全知道以這個因緣，是聲聞的因、是緣覺的因、是菩薩的因、是如來的因，這稱為如來的第二種業。』

當時，世尊又說了偈頌：

『如來獲得了無上的智慧，因此能夠知道業的因果。 智慧知道三世（過去、現在、未來）不受三世的限制，能夠知道眾生三世的業。 善於瞭解眾生安樂的原因，也能夠了解苦惱的原因。 如來破除了邪見，認為沒有因果，因此修集第二種業。』

【English Translation】 English version The Buddha knows what is right and what is wrong, therefore, he can proclaim the supreme Dharma. The Tathagata understands the minds of sentient beings and is skilled at discerning subtle differences. Shramanas (ascetics) and Brahmins (followers of Brahmanism) walk in darkness, not knowing the causes of what is right and what is wrong. Sentient beings do not know what is right and what is wrong, therefore, they cannot attain liberation. The Tathagata fully knows what is right and what is wrong, therefore, he is called the Supreme One. If sentient beings do not have the capacity to receive the Dharma, the Tathagata cultivates equanimity (not forcing), Setting up various skillful means, waiting for the right time, in order to allow them to attain true liberation. The wisdom of the Tathagata, the World Honored One, is supreme, and this is called the first Dharma. Such pure first action is to enable sentient beings to be tamed. The Tathagata says this is the first power, profound and immeasurable, which no one can know. Such a subtle Dharma is difficult to proclaim, and it is compassionately proclaimed to break down wrong views.

'Furthermore, good man! The Tathagata, the World Honored One, is skilled in knowing all the actions of sentient beings in the past, present, and future, knowing actions, knowing retribution, knowing kindness, and knowing causes. If a past action is an unwholesome cause, the Tathagata knows that in the future it will result in an unwholesome effect. If a future action has a cause for decline, the Tathagata knows that it is indeed a cause for decline. If a future action can increase good dharmas, the Tathagata fully knows that by this cause, good dharmas can be increased. If a present action has progress or decline, the Tathagata fully knows that by this cause, there will be progress or decline. If there is an action that is a cause for a Shravaka (Hinayana practitioner), a cause for a Pratyekabuddha (middle vehicle practitioner), a cause for a Bodhisattva (Mahayana practitioner), or a cause for a Tathagata (Buddha), the Tathagata fully knows that by this cause, it is a cause for a Shravaka, a cause for a Pratyekabuddha, a cause for a Bodhisattva, or a cause for a Tathagata. This is called the second action of the Tathagata.'

At that time, the World Honored One again spoke in verse:

'The Tathagata has attained supreme wisdom, therefore, he can know the cause and effect of actions. Wisdom knows that the three times (past, present, future) are not limited by the three times, and can know the actions of sentient beings in the three times. He is skilled in understanding the causes of happiness for sentient beings, and also able to understand the causes of suffering. The Tathagata has destroyed the wrong view that there is no cause and effect, therefore, he cultivates the second action.'

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通達進退二法因，　　善惡業果亦復然。 　如來知見無障礙，　　如觀掌中庵羅果， 　知下中上真實相，　　三乘所因亦復然。 　如來善知眾生業，　　亦知善惡諸業果， 　眾生業果三世攝，　　知見不謬名正覺。

「複次，善男子！如來、世尊知諸眾生種種欲解，若貪慾、若瞋恚、若愚癡，現在世貪起未來世貪恚愚癡，現在世瞋起未來世貪瞋恚癡，現在世癡起未來世貪瞋恚癡，如來悉知。現在住善欲未來惡欲，現在住惡欲未來善欲，如來悉知。現在住下欲，未來世下中上分；現在住中欲，未來世下中上分；現在住上欲，未來世下中上分；如來悉知。邪聚眾生能作正聚，不定眾生住于正定，如來悉知。欲界眾生，有色無色界欲解；知聲聞人，有緣覺欲解，有佛欲解；如來真實通達知故而為說法，是名如來第三之業。」

爾時，世尊即說頌曰：

「眾生欲解有種種，　　其意若干非一徒， 　如來真實知諸欲，　　故能隨意演說法。 　貪慾瞋恚愚癡性，　　隨相而知無顛倒， 　下中上品亦如是，　　善惡業因果真實。 　通達三聚無有定，　　一切三乘亦復然， 　智知三世非三攝，　　為諸眾生說三力。

「複次，善男子！如來悉知無量世界，若修善行，若行惡法，若無礙行。

【現代漢語翻譯】 現代漢語譯本 通達進退兩種法則的因由，善惡業報的道理也是這樣。 如來的智慧見解沒有障礙，就像觀看手中庵羅果（一種果實）一樣清楚。 知道下等、中等、上等真實的情況，三乘（聲聞乘、緣覺乘、菩薩乘）所修的因也是這樣。 如來善於瞭解眾生的業力，也知道善惡各種業的果報。 眾生的業報被過去、現在、未來三世所包含，這樣的知見沒有錯誤，稱為正覺。 『再者，善男子！如來、世尊知道眾生各種各樣的慾望和理解，無論是貪慾、嗔恚還是愚癡，知道現在世的貪慾會引發未來世的貪慾、嗔恚、愚癡，現在世的嗔恚會引發未來世的貪慾、嗔恚、愚癡，現在世的愚癡會引發未來世的貪慾、嗔恚、愚癡，如來完全知道。知道現在安住于善的慾望，未來會產生惡的慾望；現在安住于惡的慾望，未來會產生善的慾望，如來完全知道。知道現在安住于下等的慾望，未來世會分為下、中、上等；現在安住于中等的慾望，未來世會分為下、中、上等；現在安住于上等的慾望，未來世會分為下、中、上等，如來完全知道。知道邪聚的眾生能夠轉為正聚，不定聚的眾生能夠安住于正定，如來完全知道。知道欲界眾生，有對色法的慾望和理解，沒有對**的慾望和理解；知道聲聞人，有緣覺的慾望和理解，有佛的慾望和理解；如來因為真實通達這些而為他們說法，這稱為如來的第三種業。』 當時，世尊就說了偈頌： 『眾生的慾望和理解有種種不同，他們的心意各不相同，不是單一的。 如來真實地知道各種慾望，所以能夠隨眾生的意願演說佛法。 貪慾、嗔恚、愚癡的本性，隨著它們各自的相狀而知曉，沒有顛倒。 下等、中等、上等的業也是這樣，善惡業的因果是真實的。 通達三聚（邪聚、不定聚、正聚）沒有固定不變的，一切三乘也是這樣。 智慧知道三世（過去、現在、未來）不是被三世所包含，爲了眾生宣說三力（智力、斷力、行力）。』 『再者，善男子！如來完全知道無量世界，知道其中有修行善行的，有修行惡法的，有無礙修行的。

【English Translation】 English version Understanding the causes of both advancing and retreating, the same is true for the consequences of good and evil deeds. The Tathagata's (the one who has thus gone, an epithet of the Buddha) knowledge and insight are without obstruction, like seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. Knowing the true nature of the lower, middle, and upper levels, the causes of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are also the same. The Tathagata is skilled in understanding the karma of sentient beings, and also knows the consequences of good and evil deeds. The karma of sentient beings is encompassed by the three times (past, present, and future), and such knowledge without error is called Right Enlightenment. 『Furthermore, good man! The Tathagata, the World Honored One, knows the various desires and understandings of all sentient beings, whether it be greed, hatred, or delusion. He knows that greed in the present life will give rise to greed, hatred, and delusion in the future life; hatred in the present life will give rise to greed, hatred, and delusion in the future life; and delusion in the present life will give rise to greed, hatred, and delusion in the future life. The Tathagata knows all of this. He knows that those who dwell in good desires in the present will have evil desires in the future, and those who dwell in evil desires in the present will have good desires in the future. The Tathagata knows all of this. He knows that those who dwell in lower desires in the present will be divided into lower, middle, and upper levels in the future; those who dwell in middle desires in the present will be divided into lower, middle, and upper levels in the future; and those who dwell in upper desires in the present will be divided into lower, middle, and upper levels in the future. The Tathagata knows all of this. He knows that those of the heterodox group can become those of the orthodox group, and those of the indeterminate group can dwell in the right determination. The Tathagata knows all of this. He knows that sentient beings in the desire realm have desires and understandings regarding form, but not regarding **; he knows that Śrāvakas (hearers) have desires and understandings regarding Pratyekabuddhas (solitary realizers), and have desires and understandings regarding Buddhas. Because the Tathagata truly understands all of this, he teaches the Dharma (Buddhist teachings) accordingly. This is called the third karma of the Tathagata.』 At that time, the World Honored One spoke in verse: 『The desires and understandings of sentient beings are various, their intentions are diverse and not singular. The Tathagata truly knows all desires, therefore he can expound the Dharma according to their wishes. The nature of greed, hatred, and delusion is known according to their respective characteristics, without any inversion. The same is true for lower, middle, and upper levels, the causes and consequences of good and evil deeds are real. Understanding that the three groups (heterodox, indeterminate, and orthodox) are not fixed, the same is true for all three vehicles. Wisdom knows that the three times (past, present, and future) are not encompassed by the three times, and for the sake of sentient beings, he speaks of the three powers (power of wisdom, power of cutting off, power of practice).』 『Furthermore, good man! The Tathagata fully knows the immeasurable worlds, knowing those who practice good deeds, those who practice evil deeds, and those who practice without obstruction.』

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云何名知？內空、外空、內外空故。

「複次，如來知眼、知色及知眼識。云何而知？如虛空故。

「複次如來知欲色界及無色界。云何而知？如覺觀故。

「複次，如來知於行界。云何而知？如行性故。

「複次，如來知煩惱界。云何而知？客塵性故。

「複次，如來知不污界。云何而知？一切諸法性本凈故。

「複次，如來知生死界。云何而知？無明緣故。

「複次，如來知涅槃界。云何而知？實思惟故。

「複次，如來知世住界，知世愛界，知世瞋界，知世癡界，知世凈界，知世凈心界，以知界故能實說法，是名如來第四之業。」

爾時，世尊即說頌曰：

「如來人中師子王，　　能真實知眾生界， 　如來智慧無有邊，　　是故能知世無邊。 　知善惡行解脫行，　　亦知眼色眼識行， 　通達一切無量法，　　其性本來常清凈。 　內外真實無所有，　　五陰諸入十八界， 　身口意業及四大，　　如是諸法悉無實。 　知如是等眾生界，　　皆悉同於虛空境， 　三界性相無真實，　　諸煩惱界亦如是。 　煩惱性相無堅牢，　　無漏解脫亦復然， 　如來雖知真實界，　　終不言知而生慢。 　虛空無量無邊際，　　一切眾生界亦然， 　

【現代漢語翻譯】 現代漢語譯本 如何稱之為知？因為內空、外空、內外空。 再者，如來知眼（視覺器官）、知色（視覺對像）以及知眼識（視覺意識）。如何知曉？如同虛空一般。 再者，如來知欲（慾望）及無慾（沒有慾望）。如何知曉？如同覺觀（覺察和思考）一般。 再者，如來知於行界（行為的領域）。如何知曉？如同行為的本性一般。 再者，如來知煩惱界（煩惱的領域）。如何知曉？如同客塵（外來的塵埃）的本性一般。 再者，如來知不污界（不被污染的領域）。如何知曉？因為一切諸法的本性本來就是清凈的。 再者，如來知生死界（生死輪迴的領域）。如何知曉？因為無明（對實相的無知）的緣故。 再者，如來知涅槃界（解脫的領域）。如何知曉？因為真實的思惟。 再者，如來知世住界（世間安住的領域），知世愛界（世間貪愛的領域），知世瞋界（世間嗔恨的領域），知世癡界（世間愚癡的領域），知世凈界（世間清凈的領域），知世凈心界（世間清凈心的領域），因為知曉這些領域，所以能夠真實說法，這稱為如來的第四種事業。 那時，世尊即說偈頌： 如來是人中的獅子王，能真實知曉眾生界， 如來的智慧沒有邊際，所以能知曉世界無邊。 知曉善惡行為和解脫行為，也知曉眼、色、眼識的行為， 通達一切無量法，其本性本來就常清凈。 內外真實都是空無所有，五陰（色、受、想、行、識）、諸入（六根、六塵）、十八界（六根、六塵、六識）， 身口意業和四大（地、水、火、風），這些諸法都沒有真實性。 知曉像這樣的眾生界，都和虛空境界相同， 三界（欲界、色界、無色界）的自性和現象沒有真實性，諸煩惱界也是如此。 煩惱的自性和現象不堅固，無漏解脫也是如此， 如來雖然知曉真實界，最終也不會因為知曉而生起傲慢。 虛空無量無邊際，一切眾生界也是如此，

【English Translation】 English version How is it called knowing? Because of inner emptiness, outer emptiness, and inner and outer emptiness. Furthermore, the Tathagata knows the eye (visual organ), knows form (visual object), and knows eye-consciousness (visual awareness). How does he know? Like empty space. Furthermore, the Tathagata knows desire and non-desire. How does he know? Like perception and contemplation. Furthermore, the Tathagata knows the realm of action. How does he know? Like the nature of action. Furthermore, the Tathagata knows the realm of afflictions. How does he know? Like the nature of adventitious dust. Furthermore, the Tathagata knows the realm of non-defilement. How does he know? Because the nature of all dharmas is originally pure. Furthermore, the Tathagata knows the realm of birth and death. How does he know? Because of the condition of ignorance. Furthermore, the Tathagata knows the realm of Nirvana. How does he know? Because of true contemplation. Furthermore, the Tathagata knows the realm of worldly dwelling, knows the realm of worldly love, knows the realm of worldly anger, knows the realm of worldly delusion, knows the realm of worldly purity, knows the realm of worldly pure mind. Because of knowing these realms, he can speak the truth, this is called the fourth action of the Tathagata. At that time, the World Honored One spoke in verse: The Tathagata is the lion king among humans, able to truly know the realm of sentient beings, The Tathagata's wisdom has no bounds, therefore he can know the world is boundless. Knowing good and evil actions and actions of liberation, also knowing the actions of eye, form, and eye-consciousness, Penetrating all immeasurable dharmas, their nature is originally always pure. Inside and outside, truly there is nothing, the five aggregates (form, feeling, perception, mental formations, consciousness), the entrances (six sense organs, six sense objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), The actions of body, speech, and mind, and the four great elements (earth, water, fire, wind), all these dharmas have no reality. Knowing the realm of sentient beings like this, all are the same as the realm of empty space, The nature and appearance of the three realms (desire realm, form realm, formless realm) have no reality, the realm of afflictions is also like this. The nature and appearance of afflictions are not firm, the undefiled liberation is also like this, Although the Tathagata knows the true realm, he will ultimately not become arrogant because of knowing. Empty space is immeasurable and boundless, the realm of all sentient beings is also like this,

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如來智慧無邊際，　　遠離三種有為相。 　佛智無上甚深奧，　　一切眾生不能知， 　如來憐愍眾生故，　　宣說如是第四力。

「複次，善男子！如來善知一切眾生諸根利鈍。云何而知？知上中下，知增知減，亦知貪慾有一億種、瞋恚愚癡各一億種。知貪慾重、知貪慾輕，知瞋恚重、知瞋恚輕，知愚癡重、知愚癡輕，知一種根能增生死，知一種根能滅生死。了知善根、知不善根、知非善非不善根，知解脫根、知六情根、男根、女根、命根、苦根、樂根、憂根、喜根、舍根、信根、進根、念根、定根、慧根、未知欲知根、知根、知已根。知眼根因乃至意根因，知耳根因作眼根緣，知鼻根因作舌根緣，知舌根因作身根緣，知戒莊嚴能修于施，知施莊嚴能修于戒。如來悉知誰可說施，誰可說戒，乃至智慧亦復如是。知誰可為說四念處，乃至八聖道分。誰可為說聲聞之乘、辟支佛乘、無上佛乘。知緣覺根學聲聞乘，知正覺根學聲聞乘、辟支佛乘。知下根人能修上根，上根之人修于下根。知眾生根未可調者，則生舍心，可調伏者為說正法。如來悉知熟不熟相、不熟熟相、不熟不熟相、熟有熟相。知生死根，知解脫根，知莊嚴根，知具足根，一切根性因緣果報，悉知悉見，是名如來第五之業。」

爾時，世尊即

【現代漢語翻譯】 現代漢語譯本 如來的智慧沒有邊際，遠離了三種有為的表象。 佛的智慧至高無上，深奧難測，一切眾生都無法瞭解。 如來憐憫眾生，所以宣說了這第四種力量。

『再者，善男子！如來善於瞭解一切眾生的根器利鈍。如何瞭解呢？知道上等、中等、下等，知道增長、知道減少，也知道貪慾有一億種、嗔恚和愚癡各有一億種。知道貪慾重、知道貪慾輕，知道嗔恚重、知道嗔恚輕，知道愚癡重、知道愚癡輕，知道一種根能增長生死，知道一種根能滅除生死。瞭解善根、瞭解不善根、瞭解非善非不善根，瞭解解脫根、瞭解六情根（眼、耳、鼻、舌、身、意），男根、女根、命根、苦根、樂根、憂根、喜根、舍根、信根、精進根、念根、定根、慧根、未知欲知根、已知根、知已根。知道眼根的因乃至意根的因，知道耳根的因作為眼根的緣，知道鼻根的因作為舌根的緣，知道舌根的因作為身根的緣，知道戒的莊嚴能修習佈施，知道佈施的莊嚴能修習戒。如來完全知道誰可以宣說佈施，誰可以宣說戒，乃至智慧也是如此。知道誰可以為他說四念處（身念處、受念處、心念處、法念處），乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。誰可以為他說聲聞乘、辟支佛乘、無上佛乘。知道緣覺根（辟支佛的根器）學習聲聞乘，知道正覺根（佛的根器）學習聲聞乘、辟支佛乘。知道下根的人能修習上根，上根的人修習下根。知道眾生的根器不可調伏的，就生起捨棄之心，可以調伏的就為他說正法。如來完全知道成熟與不成熟的表象、不成熟與成熟的表象、不成熟與不成熟的表象、成熟與成熟的表象。知道生死之根，知道解脫之根，知道莊嚴之根，知道具足之根，一切根性的因緣果報，完全知道，完全看見，這稱為如來的第五種事業。』

這時，世尊即

【English Translation】 English version The Tathagata's wisdom is boundless, far removed from the three conditioned characteristics. The Buddha's wisdom is supreme and profound, beyond the comprehension of all sentient beings. Out of compassion for sentient beings, the Tathagata proclaims this fourth power.

'Furthermore, good man! The Tathagata is skilled in knowing the sharpness and dullness of all sentient beings' faculties. How does he know? He knows the superior, middling, and inferior; he knows increase and decrease; he also knows that there are one hundred million kinds of greed, and one hundred million kinds each of anger and delusion. He knows heavy greed and light greed, heavy anger and light anger, heavy delusion and light delusion. He knows that one faculty can increase birth and death, and that one faculty can extinguish birth and death. He understands good roots, non-good roots, and roots that are neither good nor non-good. He understands the roots of liberation, the six sense faculties (eye, ear, nose, tongue, body, mind), the male faculty, the female faculty, the life faculty, the suffering faculty, the pleasure faculty, the sorrow faculty, the joy faculty, the equanimity faculty, the faith faculty, the diligence faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of the desire to know, the faculty of knowing, and the faculty of having known. He knows the cause of the eye faculty up to the cause of the mind faculty. He knows the cause of the ear faculty as the condition for the eye faculty, the cause of the nose faculty as the condition for the tongue faculty, and the cause of the tongue faculty as the condition for the body faculty. He knows that the adornment of precepts can cultivate giving, and that the adornment of giving can cultivate precepts. The Tathagata fully knows who can be taught giving, who can be taught precepts, and so on, including wisdom. He knows who can be taught the Four Foundations of Mindfulness (mindfulness of body, feeling, mind, and phenomena), up to the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). Who can be taught the Vehicle of the Hearers, the Vehicle of the Pratyekabuddhas, and the Supreme Vehicle of the Buddhas. He knows that those with the roots of a Pratyekabuddha (a solitary enlightened one) learn the Hearer's Vehicle, and that those with the roots of a Buddha learn the Hearer's Vehicle and the Pratyekabuddha's Vehicle. He knows that people with inferior faculties can cultivate superior faculties, and that people with superior faculties can cultivate inferior faculties. He knows that if the faculties of sentient beings are untamable, he will give up on them; if they are tamable, he will teach them the Dharma. The Tathagata fully knows the characteristics of the mature and the immature, the immature and the mature, the immature and the immature, and the mature and the mature. He knows the root of birth and death, the root of liberation, the root of adornment, and the root of completeness. He fully knows and sees all the causes, conditions, and results of all faculties. This is called the fifth activity of the Tathagata.'

At that time, the World Honored One then

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說頌曰：

「如來知根到彼岸，　　故知眾生種種解， 　亦了知根下中上，　　並及諸業亦如是， 　亦知煩惱輕重相，　　及知諸根難易調。 　知樂生死及解脫，　　了知眼根至意根， 　知根行處及滅處，　　了知一切三乘根， 　有可轉者不可轉，　　知眾生根熟不熟， 　隨其意種為說法，　　善知呵責軟語調。 　知有不受教誨者，　　則于其人修舍心， 　如來善知諸方便，　　為破煩惱莊嚴智， 　為破眾生煩惱故，　　演說如來第五業。

「複次，善男子！如來真實知至處道。云何而知？知正定聚，知邪定聚及不定聚，知于因力及果報力，知過去世福德因緣，知現在世莊嚴因緣難調易調，略說廣解廣說略解。知是眾生能得解脫、不得解脫，知不定者遇善知識住正定聚，不得善友則無解脫。如來知已，隨其意趣而為說法，彼聞法已，繫念思惟獲得善果。如來出世惟為不定，終不為彼邪定說法。何以故？非是器故，不能獲得真解脫故，是名如來於是人所修集舍心。菩薩摩訶薩真實知已勤修莊嚴，為破如是邪定眾生，是故菩薩發阿耨多羅三藐三菩提心。

「如來善知貪有三種：一者、因見凈故；二者、受因緣故；三者、本因緣故。瞋有三種：一者、瞋因緣故；二者、受因緣故；三者、本

【現代漢語翻譯】 現代漢語譯本 佛陀以偈頌說道： 『如來深知眾生的根性，已到達覺悟的彼岸，因此瞭解眾生各種不同的理解能力。 也瞭解眾生根性的下、中、上等差別，以及他們所造的各種業力也是如此。 也知道煩惱的輕重程度，以及各種根性難以調伏或容易調伏的差異。 知道眾生是樂於生死輪迴還是嚮往解脫，瞭解眼根到意根的各種作用。 知道根性的執行之處和滅盡之處，瞭解一切聲聞乘、緣覺乘和菩薩乘的三乘根性。 知道哪些根性可以轉變，哪些根性不可轉變，知道眾生的根性成熟與否。 根據眾生的意願和根性而為他們說法，善於運用呵責和柔和的語言來調伏他們。 知道有些人不接受教誨，對於這些人，佛陀就修習舍心，不再強求。 如來善於運用各種方便法門，爲了破除煩惱而莊嚴智慧。 爲了破除眾生的煩惱，宣說如來的第五種事業。

『再者，善男子！如來真實地知道眾生所能到達的境界和道路。如何知道呢？知道正定聚（必定證悟的眾生），知道邪定聚（必定墮落的眾生）和不定聚（可能證悟也可能墮落的眾生），知道因的力量和果報的力量，知道過去世的福德因緣，知道現在世的莊嚴因緣，知道哪些容易調伏，哪些難以調伏，可以略說而廣解，也可以廣說而略解。 知道哪些眾生能夠得到解脫，哪些眾生不能得到解脫，知道不定聚的眾生如果遇到善知識就會進入正定聚，如果遇不到善友就無法解脫。如來知道這些情況后，就根據眾生的意願和根性而為他們說法，他們聽聞佛法后，專心思考就能獲得善果。如來出世主要是爲了度化不定聚的眾生，絕不會為邪定聚的眾生說法。為什麼呢？因為他們不是法器，不能獲得真正的解脫，這就是如來對於這些人所修集的舍心。菩薩摩訶薩真實地知道這些情況后，就勤奮地修習莊嚴，爲了破除這些邪定聚的眾生，所以菩薩發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。

『如來善於瞭解貪慾有三種：第一種，因為看到美好的事物而產生貪慾；第二種，因為感受因緣而產生貪慾；第三種，因為過去的因緣而產生貪慾。嗔恨有三種：第一種，因為嗔恨的因緣而產生嗔恨；第二種，因為感受因緣而產生嗔恨；第三種，因為過去的因緣而產生嗔恨。

【English Translation】 English version The Buddha spoke in verse: 'The Tathagata, knowing the roots, has reached the other shore, therefore knows the various understandings of beings. Also understands the lower, middle, and upper levels of beings' roots, and their various karmas are also like this. Also knows the lightness and heaviness of afflictions, and knows the differences in how easy or difficult it is to tame the various roots. Knows whether beings are attached to birth and death or aspire to liberation, understands the functions of the eye root to the mind root. Knows the places where the roots operate and where they cease, understands all the roots of the three vehicles: Sravaka (hearer), Pratyekabuddha (solitary realizer), and Bodhisattva. Knows which roots can be transformed and which cannot, knows whether beings' roots are mature or not. According to the wishes and roots of beings, teaches the Dharma to them, skillfully using both rebuke and gentle words to tame them. Knows that some people do not accept teachings, and for these people, the Buddha cultivates equanimity, no longer forcing them. The Tathagata is skilled in using various expedient means, to adorn wisdom in order to break through afflictions. To break through the afflictions of beings, expounds the fifth activity of the Tathagata.

'Furthermore, good man! The Tathagata truly knows the states and paths that beings can reach. How does he know? He knows the definitely righteous group (those who will certainly attain enlightenment), the definitely unrighteous group (those who will certainly fall), and the indefinite group (those who may or may not attain enlightenment), knows the power of causes and the power of karmic results, knows the causes and conditions of past merits, knows the causes and conditions of present adornments, knows which are easy to tame and which are difficult to tame, can speak briefly and explain broadly, or speak broadly and explain briefly. Knows which beings can attain liberation and which cannot, knows that if indefinite beings encounter good teachers, they will enter the definitely righteous group, and if they do not encounter good friends, they will not be liberated. After knowing these situations, the Tathagata teaches the Dharma according to the wishes and roots of beings, and after hearing the Dharma, they can obtain good results by focusing their minds and contemplating. The Tathagata appears in the world mainly to liberate the indefinite group of beings, and will never teach the Dharma to the definitely unrighteous group. Why? Because they are not vessels for the Dharma and cannot attain true liberation, this is the equanimity that the Tathagata cultivates towards these people. After truly knowing these situations, the Bodhisattva Mahasattvas diligently cultivate adornments, and in order to break through these definitely unrighteous beings, the Bodhisattvas generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment).

'The Tathagata is skilled in understanding that there are three kinds of greed: first, greed arises from seeing beautiful things; second, greed arises from experiencing conditions; third, greed arises from past conditions. There are three kinds of hatred: first, hatred arises from the conditions of hatred; second, hatred arises from experiencing conditions; third, hatred arises from past conditions.'

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因緣故。癡亦三種：一者、無明因緣；二者、我見因緣；三者、疑網因緣。

「複次，如來知諸眾生苦遲得通、苦速得通，知苦遲者能得樂速，知樂速者能得苦遲，知樂遲者能得樂速。知有修力、知有智力，又知有道具足修力不具智力，有具智力不具修力，有具修力及以智力，不具修力不具智力。又知有道能作凈心不能莊嚴，有能莊嚴不能凈心，有作凈心能具莊嚴，有不具凈心不具莊嚴。又知有道能凈其身不凈口意，有凈口意不凈其身，有身口意凈，有身口意不凈，是名如來第六之業。」

爾時，世尊即說頌曰：

「如來善知所至處，　　亦知眾生諸因緣， 　亦能了知定不定，　　通達明曉調不調。 　不為邪定演說法，　　亦不調伏下根者， 　知貪瞋癡三種說，　　亦知諸結輕重相， 　知於四道轉不轉，　　是故佛知道畢竟。 　修力智力真實知，　　下中上力亦如是， 　知身口意凈不凈，　　心及莊嚴亦復然。 　眾生諸根煩惱界，　　如來知已為破壞， 　為彼無明闇眾生，　　宣說如來第六業。

「複次，善男子！如來知禪解脫三昧煩惱解脫。云何而知？知諸眾生以因緣故貪樂生死，以因緣故貪樂涅槃。云何名因？云何名緣？若諸眾生思惟不善，是名生死因緣。因不善思惟故生

【現代漢語翻譯】 現代漢語譯本 因為因緣的緣故，愚癡也有三種：第一種是無明（avidya）因緣，第二種是我見（atmadṛṣṭi）因緣，第三種是疑網（vicikitsa）因緣。

『再者，如來知道眾生開悟有快慢之分，知道開悟慢的人能快速獲得快樂，知道快樂快的人開悟會慢，知道快樂慢的人能快速獲得快樂。知道有修行之力，知道有智慧之力，又知道有人具備修行之力而不具備智慧之力，有人具備智慧之力而不具備修行之力，有人既具備修行之力又具備智慧之力，有人既不具備修行之力也不具備智慧之力。又知道有的道能使心清凈卻不能莊嚴，有的能莊嚴卻不能使心清凈，有的能使心清凈又能莊嚴，有的既不能使心清凈也不能莊嚴。又知道有的道能使身體清凈卻不能使口和意清凈，有的能使口和意清凈卻不能使身體清凈，有的身口意都清凈，有的身口意都不清凈，這稱為如來的第六種事業。』

當時，世尊即說偈頌道：

『如來善於知曉所到達之處，也知道眾生諸多的因緣， 也能了知是決定還是不決定，通達明曉可調伏與不可調伏。 不為邪定之人演說佛法，也不調伏下根之人， 知道貪、嗔、癡這三種說法，也知道各種煩惱結的輕重之相， 知道在四道中轉與不轉，因此佛知道一切究竟。 修行之力和智慧之力真實地知道，下、中、上等力量也是如此， 知道身、口、意清凈與不清凈，心和莊嚴也是這樣。 眾生的各種根器和煩惱界限，如來知道后為之破壞， 爲了那些無明黑暗的眾生，宣說如來的第六種事業。

『再者，善男子！如來知道禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）和煩惱解脫。如何知道呢？知道眾生因為因緣的緣故貪戀生死，也因為因緣的緣故貪戀涅槃。什麼叫做因？什麼叫做緣？如果眾生思惟不善，這叫做生死的因緣。因為不善的思惟而生

【English Translation】 English version Due to conditions, ignorance also has three types: the first is the condition of ignorance (avidya), the second is the condition of self-view (atmadṛṣṭi), and the third is the condition of doubt (vicikitsa).

'Furthermore, the Tathagata knows that some beings attain enlightenment slowly and some quickly, knows that those who are slow to attain enlightenment can quickly attain happiness, knows that those who are quick to attain happiness will be slow to attain enlightenment, and knows that those who are slow to attain happiness can quickly attain happiness. Knows that there is the power of practice, knows that there is the power of wisdom, and also knows that some have the power of practice but not the power of wisdom, some have the power of wisdom but not the power of practice, some have both the power of practice and the power of wisdom, and some have neither the power of practice nor the power of wisdom. Also knows that some paths can purify the mind but cannot adorn it, some can adorn but cannot purify the mind, some can both purify and adorn the mind, and some can neither purify nor adorn the mind. Also knows that some paths can purify the body but not the mouth and mind, some can purify the mouth and mind but not the body, some have a pure body, mouth, and mind, and some have an impure body, mouth, and mind. This is called the sixth activity of the Tathagata.'

At that time, the World Honored One spoke the following verse:

'The Tathagata knows well where to go, and also knows the various conditions of beings, Also knows whether it is definite or indefinite, and thoroughly understands what can be tamed and what cannot be tamed. Does not preach the Dharma for those with wrong views, nor does he tame those of inferior capacity, Knows the three teachings of greed, hatred, and delusion, and also knows the light and heavy aspects of various fetters, Knows whether one turns or does not turn in the four paths, therefore the Buddha knows everything ultimately. The power of practice and the power of wisdom are truly known, and the lower, middle, and upper powers are also like this, Knows the purity and impurity of body, mouth, and mind, and the mind and adornment are also the same. The various faculties and realms of affliction of beings, the Tathagata knows and destroys them, For those beings in the darkness of ignorance, he proclaims the sixth activity of the Tathagata.'

'Furthermore, good man! The Tathagata knows meditation (dhyana), liberation (vimoksha), samadhi (samadhi), and the liberation from afflictions. How does he know? He knows that beings are attached to birth and death because of conditions, and also attached to nirvana because of conditions. What is called a cause? What is called a condition? If beings think unwholesome thoughts, this is called the cause and condition of birth and death. Because of unwholesome thoughts, they are born

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長無明，是故不善為因、無明為緣。因無明故則生於行，是故無明為因、諸行為緣。因諸行故則生於識，是故行則為因、識則為緣。因識故則生名色，是故識則為因、名色為緣。因名色故則生六入，是故名色為因、六入為緣。因六入故則生於觸，是故六入為因、觸則為緣。因觸生受，是故觸則為因、受則為緣。因受生愛，是故受則為因、愛則為緣。因愛生取，是故愛則為因、取則為緣。因取生有，是故取則為因、有則為緣。因有生生，是故有則為因、生則為緣。因生則有老死等苦，是故生則為因、老死為緣。煩惱為因、諸業為緣，諸見為因、愛結為緣，煩惱為因、五蓋為緣，是名為因、是名為緣，而諸眾生以是因緣貪樂生死。

「何因緣故貪樂涅槃。有二因、二緣，令諸眾生樂於涅槃：一者、樂喜聽法；二者、樂正思惟。復有二種：一者、舍摩他；二者、毗婆舍那。復有二種：一者、不去智；二者、不來智。復有二種：一者、觀生死；二者、觀涅槃。復有二種：一者、如法持；二者、得證。復有二種：一者、修解脫門；二者、得解脫果。復有二種：一者、盡智；二者、無生智。復有二種：一者、諦智；二者、觀十二因緣。是名為因、是名為緣。而諸眾生以是因緣樂於涅槃，如來悉知如是等禪三昧解脫，既了知已

【現代漢語翻譯】 現代漢語譯本： 長久以來存在著無明（avidyā，指對真理的無知），因此不善的行為以無明為因，無明為緣。因為無明，所以產生了行（saṃskāra，指意志行為），因此無明是因，諸行是緣。因為諸行，所以產生了識（vijñāna，指意識），因此行是因，識是緣。因為識，所以產生了名色（nāmarūpa，指精神和物質），因此識是因，名色是緣。因為名色，所以產生了六入（ṣaḍāyatana，指六種感官），因此名色是因，六入是緣。因為六入，所以產生了觸（sparśa，指感官接觸），因此六入是因，觸是緣。因為觸產生了受（vedanā，指感受），因此觸是因，受是緣。因為受產生了愛（tṛṣṇā，指渴愛），因此受是因，愛是緣。因為愛產生了取（upādāna，指執取），因此愛是因，取是緣。因為取產生了有（bhava，指存在），因此取是因，有是緣。因為有產生了生（jāti，指出生），因此有是因，生是緣。因為生，所以有了老死等苦，因此生是因，老死是緣。煩惱（kleśa，指精神上的痛苦）是因，諸業（karma，指行為）是緣，諸見（dṛṣṭi，指錯誤的觀點）是因，愛結（rāga-saṃyojana，指愛慾的束縛）是緣，煩惱是因，五蓋（pañca nīvaraṇāni，指五種障礙）是緣，這被稱為因，這被稱為緣，而眾生因為這些因緣貪戀生死。

是什麼因緣導致貪戀涅槃（nirvāṇa，指解脫）呢？有兩種因、兩種緣，使眾生樂於涅槃：一是樂於聽聞佛法；二是樂於如理思維。還有兩種：一是止（śamatha，指止息妄念的禪定）；二是觀（vipaśyanā，指智慧的觀照）。還有兩種：一是不去智（指不執著於過去）；二是不來智（指不期待未來）。還有兩種：一是觀察生死；二是觀察涅槃。還有兩種：一是如法奉持；二是獲得證悟。還有兩種：一是修習解脫之門；二是獲得解脫之果。還有兩種：一是盡智（指斷盡煩惱的智慧）；二是無生智（指不再輪迴的智慧）。還有兩種：一是諦智（指對四聖諦的智慧）；二是觀察十二因緣。這被稱為因，這被稱為緣。而眾生因為這些因緣樂於涅槃，如來（tathāgata，指佛陀）完全知曉這些禪定、三昧（samādhi，指禪定）和解脫，在完全瞭解之後。

【English Translation】 English version: Long has there been ignorance (avidyā), therefore unwholesome actions have ignorance as their cause and ignorance as their condition. Because of ignorance, volitional activities (saṃskāra) arise; therefore, ignorance is the cause and volitional activities are the condition. Because of volitional activities, consciousness (vijñāna) arises; therefore, volitional activities are the cause and consciousness is the condition. Because of consciousness, name and form (nāmarūpa) arise; therefore, consciousness is the cause and name and form are the condition. Because of name and form, the six sense bases (ṣaḍāyatana) arise; therefore, name and form are the cause and the six sense bases are the condition. Because of the six sense bases, contact (sparśa) arises; therefore, the six sense bases are the cause and contact is the condition. Because of contact, feeling (vedanā) arises; therefore, contact is the cause and feeling is the condition. Because of feeling, craving (tṛṣṇā) arises; therefore, feeling is the cause and craving is the condition. Because of craving, grasping (upādāna) arises; therefore, craving is the cause and grasping is the condition. Because of grasping, becoming (bhava) arises; therefore, grasping is the cause and becoming is the condition. Because of becoming, birth (jāti) arises; therefore, becoming is the cause and birth is the condition. Because of birth, suffering such as old age and death arises; therefore, birth is the cause and old age and death are the condition. Afflictions (kleśa) are the cause, actions (karma) are the condition, views (dṛṣṭi) are the cause, the fetter of desire (rāga-saṃyojana) is the condition, afflictions are the cause, the five hindrances (pañca nīvaraṇāni) are the condition. This is called cause, this is called condition, and beings, because of these causes and conditions, are attached to the cycle of birth and death.

What are the causes and conditions that lead to the desire for Nirvana (nirvāṇa)? There are two causes and two conditions that make beings delight in Nirvana: first, the joy of hearing the Dharma; second, the joy of right contemplation. There are also two: one is calm abiding (śamatha); the other is insight (vipaśyanā). There are also two: one is the wisdom of not going (not clinging to the past); the other is the wisdom of not coming (not anticipating the future). There are also two: one is observing samsara (the cycle of birth and death); the other is observing Nirvana. There are also two: one is practicing according to the Dharma; the other is attaining realization. There are also two: one is cultivating the path to liberation; the other is attaining the fruit of liberation. There are also two: one is the wisdom of exhaustion (the wisdom of ending afflictions); the other is the wisdom of non-arising (the wisdom of no more rebirth). There are also two: one is the wisdom of the truths (the wisdom of the Four Noble Truths); the other is observing the twelve links of dependent origination. This is called cause, this is called condition. And beings, because of these causes and conditions, delight in Nirvana. The Tathagata (the Buddha) fully knows these meditations, samadhi (concentration), and liberations, and having fully understood them,

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，舍離欲惡不善之法，有觀有覺離生喜樂入于初禪，入初禪出滅定，入滅定出初禪，乃至八解脫亦復如是。

「一切眾生悉不能知如來、世尊出入之處，如來悉知住定平等，及以上下。眾生謂佛入一三昧，而佛實入一切三昧；眾生見佛起一切定，而佛實入一定三昧。如來三昧無有次第然非不定，一切聲聞緣覺菩薩悉不能知。如來又知說法因緣得聲聞三昧，說法因緣得緣覺三昧，說法因緣得菩薩三昧，知已隨意而為演說，是名如來第七之業。」

爾時，世尊即說頌曰：

「如來了知生死因，　　亦復通達解脫因， 　既了知已為說法，　　破壞生死不善因。 　不善思惟無明因，　　無明因緣長生死， 　煩惱因緣受業果，　　諸見因緣增愛結。 　若得親近善知識，　　至心聽受無上法， 　觀察內外空三昧，　　即能越度生死海。 　修集無上定智慧，　　觀法平等無去來。 　若能觀見無出滅，　　即得了了寂靜眼。 　修集無上三脫門，　　具足盡智無生智， 　既自獲得無礙智，　　復能為諸眾生說。 　入于初禪出滅定，　　入于滅定隨意出， 　如來三昧無次第，　　是故名為常在定。 　如來所入種種定，　　與諸法界無差別， 　二乘不知佛住處，　　菩薩不知甚深定， 　眾生常行

【現代漢語翻譯】 現代漢語譯本：

捨棄對慾望、邪惡和不善之法的執著，通過有意識的觀察和感受，體驗由離欲而生的喜悅和快樂，進入初禪（Dhyana，禪定的一種境界）。進入初禪后，再從滅盡定（Nirodha-samapatti，一種極深的禪定狀態）中出來；進入滅盡定后，再從初禪中出來，乃至八解脫（Ashta-vimoksha，八種解脫境界）也是如此。

『一切眾生都不能知道如來（Tathagata，佛的稱號）、世尊（Bhagavan，佛的尊稱）出入禪定的狀態，如來完全瞭解自己安住于禪定的平等狀態，以及禪定境界的上下。眾生認為佛陀進入一種三昧（Samadhi，禪定），而佛陀實際上進入一切三昧；眾生看到佛陀從一切禪定中出來，而佛陀實際上安住於一種禪定。如來的三昧沒有次第，但並非不定，一切聲聞（Shravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自覺悟的修行者）、菩薩（Bodhisattva，發願救度眾生的修行者）都不能瞭解。如來還知道說法的因緣，從而獲得聲聞三昧；說法的因緣，從而獲得緣覺三昧；說法的因緣，從而獲得菩薩三昧。瞭解這些后，如來隨眾生的根器而為他們演說佛法，這就是如來的第七種事業。』

當時，世尊即說偈頌道：

『如來了知生死的因，也通達解脫的因， 既已了知，便為眾生說法，破除生死不善的因。 不善的思惟是無明（Avidya，對真理的無知）的因，無明是增長生死的因緣， 煩惱（Klesha，使人煩躁不安的情緒）是承受業報的因緣，諸見（Drishti，錯誤的見解）是增長愛慾的束縛。 如果能夠親近善知識（Kalyanamitra，引導修行的人），至誠聽受無上之法， 觀察內外空的禪定，就能超越生死的苦海。 修習無上的禪定和智慧，觀察諸法平等，無有來去。 如果能夠觀察到沒有出滅，就能獲得明瞭寂靜的智慧之眼。 修習無上的三解脫門（Trimoksha，三種解脫的方法），具足盡智（Kshaya-jnana，斷盡煩惱的智慧）和無生智（Anutpada-jnana，不生不滅的智慧）， 既已獲得無礙的智慧，又能為一切眾生說法。 進入初禪，從滅盡定中出來，進入滅盡定，隨意出來， 如來的三昧沒有次第，所以稱為常在定。 如來所進入的種種禪定，與諸法界（Dharmadhatu，宇宙萬法）沒有差別， 二乘（聲聞和緣覺）不知道佛陀的安住之處，菩薩也不知道甚深的禪定， 眾生常常行於』

【English Translation】 English version:

Having abandoned attachment to desires, evil, and unwholesome states, experiencing joy and happiness born of detachment through conscious observation and feeling, one enters the first Dhyana (a state of meditative absorption). Having entered the first Dhyana, one then emerges from Nirodha-samapatti (a profound state of meditative cessation); having entered Nirodha-samapatti, one then emerges from the first Dhyana, and so it is with the eight liberations (Ashta-vimoksha, eight states of liberation).

'All beings are unable to know the states of the Tathagata (the Buddha's title), the Bhagavan (the Blessed One, another title for the Buddha), entering and emerging from meditative states. The Tathagata fully understands his own state of dwelling in the equanimity of meditation, as well as the higher and lower states of meditation. Beings think that the Buddha enters one Samadhi (meditative concentration), but the Buddha actually enters all Samadhis; beings see the Buddha arising from all meditations, but the Buddha actually dwells in one Samadhi. The Tathagata's Samadhi has no sequence, yet it is not unfixed. All Shravakas (disciples who hear the teachings), Pratyekabuddhas (solitary realizers), and Bodhisattvas (beings who aspire to Buddhahood) are unable to understand this. The Tathagata also knows the conditions for teaching the Dharma, thereby attaining Shravaka Samadhi; the conditions for teaching the Dharma, thereby attaining Pratyekabuddha Samadhi; the conditions for teaching the Dharma, thereby attaining Bodhisattva Samadhi. Having understood these, the Tathagata teaches the Dharma according to the capacities of beings. This is called the seventh activity of the Tathagata.'

At that time, the Bhagavan spoke these verses:

'The Tathagata knows the cause of birth and death, and also understands the cause of liberation, Having understood this, he teaches the Dharma, destroying the unwholesome cause of birth and death. Unwholesome thinking is the cause of ignorance (Avidya, lack of true knowledge), ignorance is the cause of the growth of birth and death, Afflictions (Klesha, disturbing emotions) are the cause of receiving karmic results, wrong views (Drishti, incorrect beliefs) increase the bonds of attachment. If one can draw near to a spiritual friend (Kalyanamitra, a guide on the path), and sincerely listen to the supreme Dharma, Observing the emptiness of inner and outer, one can transcend the sea of birth and death. Cultivating supreme meditation and wisdom, observing the equality of all phenomena, without coming or going. If one can observe that there is no arising or ceasing, one will attain the clear and tranquil eye of wisdom. Cultivating the supreme three doors of liberation (Trimoksha, three ways to liberation), possessing the wisdom of exhaustion (Kshaya-jnana, wisdom of ending afflictions) and the wisdom of non-arising (Anutpada-jnana, wisdom of non-origination), Having attained unobstructed wisdom, one can also teach the Dharma to all beings. Entering the first Dhyana, emerging from Nirodha-samapatti, entering Nirodha-samapatti, emerging at will, The Tathagata's Samadhi has no sequence, therefore it is called constant abiding in meditation. The various meditations that the Tathagata enters are no different from the Dharmadhatu (the realm of all phenomena), The two vehicles (Shravakas and Pratyekabuddhas) do not know where the Buddha dwells, Bodhisattvas do not know the profound meditation, Beings constantly engage in'

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無明闇，　　不知如來入出處， 　無上世尊憐眾生，　　是故宣說第七業。

「複次，善男子！如來善知自身所有過去世業，若一生二生至無量生，一災二災至無量災，一劫二劫至無量劫，憶念生名、種姓、飲食、色貌形質、苦樂壽命，是諸眾生造是業因得此有身。念他有滅生於他有。如自身，他亦如是，亦知眾生所有業因，是諸眾生造是業因得他有身。知眾生心及因緣，是心滅已次第生心，如是等事恒沙眾生所不能知。佛宿命智悉知三世無有始終，如是智慧不可稱量，勸諸眾生汝今當念，過去世中所更善惡，以佛力故悉得憶念，往昔所種無量善根，若佛邊種、若於聲聞緣覺邊種。既憶念已，如來即為隨意說法令不退轉，是名如來第八之業。」

爾時，世尊即說頌曰：

「如來憶念無量世，　　若自若他善惡業， 　明見無量劫中事，　　猶觀掌中庵羅果。 　種姓生名悉能知，　　色劫生滅亦如是， 　亦知壽命及住處，　　善惡業因亦復然。 　知眾無量次第心，　　及知心因生滅處， 　遍知無量劫中生，　　亦不盡于無礙智。 　佛智無量不可稱，　　二乘不知其境界， 　為令眾生念過去，　　隨意宣說第八業。

「複次，善男子！如來天眼清凈微妙，見諸眾生生滅墮落，若受善色

【現代漢語翻譯】 現代漢語譯本 無明之黑暗，使人不知如來（Tathagata，佛的稱號）的入處和出處。 無上的世尊憐憫眾生，因此宣說了第七種業。

『再者，善男子！如來善於知曉自身所有過去世的業，無論是經歷一生、二生乃至無量生，一災、二災乃至無量災，一劫、二劫乃至無量劫，都能憶念起自己的生名、種姓、飲食、色貌形質、苦樂壽命。這些眾生因為造作這樣的業因，才得到這樣的有身。也能憶念其他眾生滅后又生於其他存在。如同自身一樣，其他眾生也是如此，也知道眾生所有的業因，這些眾生因為造作這樣的業因，才得到其他的有身。知道眾生的心念及其因緣，這個心念滅后又次第生起新的心念，像這樣的事情，恒河沙數般的眾生都無法知曉。佛的宿命智慧夠完全知曉三世，沒有開始也沒有終結，這樣的智慧不可衡量。勸導眾生你們現在應當憶念過去世中所經歷的善惡，因為佛的力量，都能憶念起來，憶念起往昔所種的無量善根，無論是在佛身邊種下的，還是在聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）身邊種下的。既然憶念起來，如來就為他們隨意說法，使他們不退轉，這稱為如來的第八種業。』

當時，世尊就說了偈頌：

『如來憶念無量世，無論是自己還是他人的善惡業， 明見無量劫中的事情，就像觀看掌中的庵羅果（Amra，一種水果）一樣清晰。 種姓和生名都能知曉，色劫的生滅也是如此， 也知道壽命和住處，善惡業的因果也是這樣。 知道眾生無量次第的心念，以及知道心念因緣生滅之處， 普遍知道無量劫中的生命，也無法窮盡無礙的智慧。 佛的智慧無量不可稱量，二乘（聲聞和緣覺）不知其境界， 爲了讓眾生憶念過去，隨意宣說第八種業。

『再者，善男子！如來的天眼清凈微妙，能看見眾生的生滅墮落，如果接受善色

【English Translation】 English version The darkness of ignorance makes one unaware of the Tathagata's (Buddha's title) entry and exit. The supreme World Honored One, compassionate towards all beings, therefore proclaims the seventh karma.

'Furthermore, good man! The Tathagata is well aware of all his past life karmas, whether it be one life, two lives, or countless lives; one kalpa (aeon), two kalpas, or countless kalpas; he can recall his birth name, lineage, diet, appearance, form, suffering, joy, and lifespan. These beings, due to the karmic causes they created, obtained this physical body. He can also recall other beings' deaths and rebirths in other existences. Just like himself, other beings are the same, and he also knows the karmic causes of all beings; these beings, due to the karmic causes they created, obtained other physical bodies. He knows the minds of beings and their causes, and that when one mind ceases, another mind arises in succession. Such things are beyond the knowledge of beings as numerous as the sands of the Ganges. The Buddha's knowledge of past lives fully knows the three periods of time, without beginning or end. Such wisdom is immeasurable. He urges beings to now recall the good and evil they experienced in past lives. Through the Buddha's power, they can recall all of it, recalling the countless good roots they planted in the past, whether they were planted by the Buddha, or by Sravakas (those who hear and practice the Dharma), or by Pratyekabuddhas (those who attain enlightenment on their own). Once they recall, the Tathagata then teaches them the Dharma as he wishes, so that they do not regress. This is called the eighth karma of the Tathagata.'

At that time, the World Honored One spoke the following verse:

'The Tathagata recalls countless lives, whether his own or others' good and evil karmas, Clearly seeing the events of countless kalpas, as clear as looking at an Amra (a type of fruit) fruit in the palm of one's hand. He can know the lineage and birth name, and the arising and ceasing of kalpas of form are also like this, He also knows the lifespan and dwelling place, and the causes of good and evil karma are also the same. He knows the countless successive minds of beings, and knows the place where the causes of mind arise and cease, He universally knows the lives of countless kalpas, and his unobstructed wisdom is inexhaustible. The Buddha's wisdom is immeasurable and cannot be quantified, the two vehicles (Sravakas and Pratyekabuddhas) do not know its realm, In order to make beings recall the past, he proclaims the eighth karma as he wishes.

'Furthermore, good man! The Tathagata's heavenly eye is pure and subtle, seeing the arising, ceasing, and falling of beings, if they receive good form

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若受惡色，若生善有若生惡有，亦能明瞭知諸業因。知是眾生身口意惡，誹謗聖人增長邪見，以惡業故舍此身已即墮地獄。知是眾生身口意善，不謗聖人增長正見，以是業緣舍此身已即生善有。如來天眼能見十方諸佛世界，無有邊際猶如虛空，無有限量猶如法界。悉見眾生生時滅時，見諸世界成時壞時，亦知眾生髮菩提心生時滅時，見一切佛始成正覺、轉正法輪、入涅槃時。見諸聲聞證得解脫，得解脫已取涅槃時。見諸緣覺以神通力，報諸眾生信施恩時。如是等事，一切五通聲聞緣覺及諸菩薩所不能見。如來天眼成就如是無量功德，以天眼故觀諸眾生，誰應為佛之所化度，誰復應為聲聞緣覺之所化度。若應從佛而得度者，如來即為示現其身，其餘眾生悉無見者，是名如來第九之業。」

爾時，世尊即說頌曰：

「無量劫中修善業，　　獲得如是凈天眼， 　能見十方諸眾生，　　具足成就善惡色。 　見上中下諸眾生，　　亦見受于善惡有， 　能知身口意善業，　　業因所得諸果報。 　亦知聲聞辟支佛，　　菩薩之人善法境， 　見十方佛破魔兵，　　轉正法輪入涅槃。 　見諸聲聞得解脫，　　教化眾生取滅度， 　見辟支佛示神通，　　以報施主之恩德。 　如來所說真實法，　　聞已能度生死海，

【現代漢語翻譯】 現代漢語譯本 如果（如來）觀察到惡的色相，或者眾生投生於善道，或者投生於惡道，也能清楚地知道這些業的因果。知道這些眾生身、口、意造作惡業，誹謗聖人，增長邪見，因為這些惡業，捨棄此身之後就會墮入地獄。知道這些眾生身、口、意行善，不誹謗聖人，增長正見，因為這些善業，捨棄此身之後就會投生於善道。如來的天眼能夠看到十方諸佛的世界，沒有邊際，就像虛空一樣，沒有（盡頭），就像法界（Dharmadhatu，一切法的總稱）一樣。能夠看到眾生出生和死亡，看到諸世界成住壞空，也知道眾生髮菩提心（Bodhi-citta，覺悟之心）的生起和消滅，看到一切佛最初成就正覺（Samyak-sambodhi，無上正等正覺）、轉正法輪（Dharma-cakra-pravartana，宣說佛法）、進入涅槃（Nirvana，寂滅）的時候。看到諸聲聞（Sravaka，聽聞佛法而修行的人）證得解脫，證得解脫後進入涅槃的時候。看到諸緣覺（Pratyekabuddha，獨自覺悟的人）以神通力，報答眾生布施的恩德的時候。這些事情，一切五神通的聲聞、緣覺以及諸菩薩都不能看到。如來的天眼成就瞭如此無量的功德，因為有天眼，所以觀察眾生，誰應該被佛所教化度脫，誰應該被聲聞、緣覺所教化度脫。如果應該從佛那裡得到度脫的，如來就會為他示現其身，其餘眾生都看不到，這叫做如來的第九種事業。 當時，世尊就說了偈頌： 『在無量劫中修習善業， 獲得如此清凈的天眼， 能夠看到十方諸眾生， 具足成就善惡的色相。 看到上、中、下等諸眾生， 也看到他們承受善惡的果報， 能夠知道身、口、意所造的善業， 以及業因所得到的各種果報。 也知道聲聞、辟支佛（Pratyekabuddha，獨覺） 菩薩的善法境界， 看到十方諸佛破除魔軍， 轉正法輪進入涅槃。 看到諸聲聞得到解脫， 教化眾生進入滅度， 看到辟支佛示現神通， 用來報答施主的恩德。 如來所說的真實法， 聽聞之後能夠度過生死苦海』。

【English Translation】 English version If (the Tathagata) observes evil forms, or beings born in good realms, or born in evil realms, he can also clearly know the causes of these karmas. He knows that these beings create evil deeds with their body, speech, and mind, slander the sages, and increase wrong views. Because of these evil deeds, after abandoning this body, they will fall into hell. He knows that these beings do good deeds with their body, speech, and mind, do not slander the sages, and increase right views. Because of these good deeds, after abandoning this body, they will be born in good realms. The Tathagata's divine eye can see the worlds of the Buddhas in the ten directions, without limit, like space, without (end), like the Dharmadhatu (the totality of all phenomena). He can see beings being born and dying, see the worlds forming, abiding, decaying, and becoming empty, and also know the arising and ceasing of beings' Bodhi-citta (the mind of enlightenment), see all Buddhas initially attaining Samyak-sambodhi (perfect enlightenment), turning the Dharma-cakra (the wheel of Dharma), and entering Nirvana (extinction). He sees the Sravakas (those who hear the Dharma and practice) attaining liberation, and entering Nirvana after attaining liberation. He sees the Pratyekabuddhas (those who attain enlightenment on their own) using their supernatural powers to repay the kindness of beings who have given offerings. These things, all Sravakas, Pratyekabuddhas, and Bodhisattvas with the five supernatural powers cannot see. The Tathagata's divine eye has achieved such immeasurable merits. Because of the divine eye, he observes beings, who should be taught and liberated by the Buddha, and who should be taught and liberated by the Sravakas and Pratyekabuddhas. If someone should be liberated by the Buddha, the Tathagata will manifest his body for them, and other beings will not see it. This is called the ninth activity of the Tathagata. At that time, the World Honored One spoke the following verses: 'Having cultivated good deeds for immeasurable kalpas, He has obtained such a pure divine eye, Able to see all beings in the ten directions, Fully possessing good and evil forms. Seeing beings of the upper, middle, and lower realms, Also seeing them receiving the rewards of good and evil, Able to know the good deeds done by body, speech, and mind, And the various rewards obtained from the causes of karma. Also knowing the realms of good Dharma of Sravakas, Pratyekabuddhas, And Bodhisattvas, Seeing the Buddhas in the ten directions breaking the armies of Mara, Turning the wheel of Dharma and entering Nirvana. Seeing the Sravakas attaining liberation, Teaching beings and entering extinction, Seeing the Pratyekabuddhas manifesting supernatural powers, To repay the kindness of the donors. The true Dharma spoken by the Tathagata, Upon hearing it, one can cross the sea of birth and death.'

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聲聞緣覺及菩薩，　　不能知佛所見處。 　如來睹見細微塵，　　亦見無量無邊界， 　如來教化佛所度，　　是故宣說第九業。

「複次，善男子！如來、世尊知諸漏盡畢竟解脫，我生已盡梵行已立，所作已辦更無後有。佛漏盡智清凈微妙，言清凈者無諸習氣，聲聞之智有邊有量。何以故？有習氣故。辟支佛智亦有邊量。何以故？無大悲故。佛漏盡智無量無邊。何以故？知一切行故，具足成就一切智故，永斷一切諸習氣故，攝取大慈大悲，莊嚴四無所畏，於一切法無取相習，一切世間所不能勝，行住坐臥無諸過失。猶如虛空清凈明瞭不雜煙雲，佛漏盡智亦復如是，不雜一切諸煩惱習。如來成就清凈具足是漏盡智，能為眾生敷揚宣說，令彼聞者斷諸煩惱，菩薩聞已發大莊嚴為斷煩惱，是名如來第十之業。」

爾時，世尊即說頌曰：

「佛漏盡智無有邊，　　清凈不雜煩惱習， 　聲聞緣覺習結氣，　　是故漏盡智不凈。 　如來具足大慈悲，　　是故其智無邊際， 　具足成就一切行，　　故知眾生漏行處。 　所可演說無常我，　　令眾生知空無樂， 　修善思惟得凈眼，　　知無眾生無士夫。 　大悲憐愍諸眾生，　　具足十力四無畏， 　為斷煩惱智無礙，　　是故宣說第十業。

【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道者）以及菩薩（Bodhisattva，指發願救度眾生的修行者），都不能知曉佛陀所見之處。 如來（Tathāgata，佛的稱號之一）能看見微細的塵埃，也能看見無量無邊的世界。 如來教化所要度化的眾生，因此宣說這第九種業。

『再者，善男子！如來、世尊（Bhagavat，佛的稱號之一）知道諸漏（āsrava，指煩惱）已盡，達到究竟解脫，『我的生死已盡，清凈的修行已經建立，該做的已經完成，不再有來世』。佛陀的漏盡智清凈微妙，說清凈是指沒有習氣（vāsanā，指煩惱的殘餘力量），聲聞的智慧有邊際有限量。為什麼呢？因為有習氣的緣故。辟支佛（Pratyekabuddha，指獨自悟道者）的智慧也有邊際有限量。為什麼呢？因為沒有大悲心的緣故。佛陀的漏盡智無量無邊。為什麼呢？因為知道一切行為的緣故，具足成就一切智慧的緣故，永遠斷除一切習氣的緣故，攝取大慈大悲，莊嚴四無所畏（catu vaiśāradyāni，指佛陀的四種無畏懼的特質），對於一切法沒有執取相的習性，一切世間都不能戰勝，行住坐臥都沒有過失。猶如虛空清凈明亮不雜煙雲，佛陀的漏盡智也是如此，不雜一切煩惱習氣。如來成就清凈具足的漏盡智，能為眾生廣泛宣說，使聽聞者斷除煩惱，菩薩聽聞后發起大莊嚴以斷除煩惱，這就是如來的第十種業。』

當時，世尊即說偈頌道：

『佛陀的漏盡智沒有邊際，清凈不雜煩惱習氣，聲聞緣覺有習氣和結縛，因此漏盡智不清凈。 如來具足大慈悲心，因此他的智慧沒有邊際，具足成就一切行為，所以知道眾生的煩惱行為之處。 所宣說的無常、無我，使眾生知道空無快樂，修習善法，思惟正道，得到清凈的智慧之眼，知道沒有眾生，沒有士夫（puruṣa，指靈魂或自我）。 以大悲心憐憫一切眾生，具足十力（daśa balāni，指佛陀的十種力量）和四無所畏，爲了斷除煩惱，智慧沒有障礙，因此宣說這第十種業。』

【English Translation】 English version Śrāvakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who aspire to save all beings) cannot know where the Buddha sees. The Tathāgata (one of the titles of the Buddha) can see the finest dust, and also see immeasurable and boundless worlds. The Tathāgata teaches and transforms those who are to be saved, therefore, he proclaims this ninth karma.

'Furthermore, good man! The Tathāgata, the Bhagavat (one of the titles of the Buddha), knows that all outflows (āsrava, referring to defilements) are exhausted, and that ultimate liberation is attained: 『My birth is exhausted, the pure conduct is established, what needs to be done is done, and there is no more future existence.』 The Buddha's knowledge of the exhaustion of outflows is pure and subtle. To say it is pure means there are no residual habits (vāsanā, referring to the remaining power of defilements). The wisdom of the Śrāvakas has limits and boundaries. Why? Because they have residual habits. The wisdom of the Pratyekabuddhas also has limits and boundaries. Why? Because they do not have great compassion. The Buddha's knowledge of the exhaustion of outflows is immeasurable and boundless. Why? Because he knows all actions, because he has fully accomplished all wisdom, because he has permanently cut off all residual habits, because he embraces great loving-kindness and great compassion, because he is adorned with the four fearlessnesses (catu vaiśāradyāni, referring to the four fearless qualities of the Buddha), because he has no habit of grasping at appearances in all dharmas, because he cannot be defeated by any in the world, and because there are no faults in his walking, standing, sitting, or lying down. Just as the empty space is pure, clear, and not mixed with smoke and clouds, so is the Buddha's knowledge of the exhaustion of outflows, not mixed with any defilements or residual habits. The Tathāgata has accomplished the pure and complete knowledge of the exhaustion of outflows, and can widely proclaim it for all beings, so that those who hear it can cut off their defilements. When Bodhisattvas hear it, they generate great adornment to cut off their defilements. This is called the tenth karma of the Tathāgata.』

At that time, the Bhagavat spoke the following verse:

'The Buddha's knowledge of the exhaustion of outflows is boundless, pure, and not mixed with defilements or residual habits. Śrāvakas and Pratyekabuddhas have residual habits and fetters, therefore, their knowledge of the exhaustion of outflows is not pure. The Tathāgata is endowed with great loving-kindness and compassion, therefore, his wisdom is boundless. He has fully accomplished all actions, therefore, he knows where the defiled actions of beings lie. What is proclaimed is impermanence and no-self, so that beings know emptiness and no joy. By cultivating good deeds and contemplating the right path, they obtain the pure eye of wisdom, and know that there are no beings and no puruṣa (referring to soul or self). With great compassion, he pities all beings, is endowed with the ten powers (daśa balāni, referring to the ten powers of the Buddha) and the four fearlessnesses. In order to cut off defilements, his wisdom is unobstructed, therefore, he proclaims this tenth karma.'

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「複次，善男子！如來具足四無所畏，成如來業；如來業者，悉已覺知一切諸法。若天、若人、若魔、若梵、若沙門、若婆羅門，如實而言如來不覺不知法者，無有是處。何以故？如來、世尊名為正覺，覺平等法。若凡夫法、若聖人法、若聲聞法、若緣覺法、若菩薩法、若佛法、若學法、若無學法、若世法、若出世法、若善法、若不善法、若有漏法、若無漏法、若有為法、若無為法，如是等法平等覺知，故名正覺。言平等者，見空平等，法真實故；無相平等，壞諸相故；無愿平等，不著三界故；不生平等，無生性故；無行平等，無行性故；無出平等，無出性故；無至處平等，無至處性故；真實平等，無三世性故；智解脫平等，無無明性故；涅槃平等，無生死性故；見如是法皆悉平等，是故如來名為正覺。如是觀已，以大慈悲為諸眾生稱揚宣說，若非世尊作世尊想，若非正覺作正覺想，若非漏盡作漏盡想。如來具足四無所畏，能壞如是諸惡想等，是名如來第十一業。」

爾時，世尊即說頌曰：

「佛知一切法平等，　　是故得名一切智， 　凡聖菩薩及佛業，　　世與出世善惡業。 　空無相愿無生滅，　　一切悉見其真實， 　如來悉見平等故，　　為眾演說十一業。

「複次，善男子！如來真實永盡

【現代漢語翻譯】 現代漢語譯本 「再者，善男子！如來具足四種無所畏懼的品質，成就如來的事業；所謂如來的事業，是指完全覺知一切諸法。如果天、人、魔、梵天、沙門（出家修行者）、婆羅門（祭司），如實地說如來不覺知、不瞭解法，這是不可能的。為什麼呢？如來、世尊被稱為正覺，因為他覺悟了平等之法。無論是凡夫的法、聖人的法、聲聞（聽聞佛法而修行者）的法、緣覺（獨自覺悟者）的法、菩薩的法、佛的法、有學之法、無學之法、世間法、出世間法、善法、不善法、有漏法（受煩惱污染的法）、無漏法（不受煩惱污染的法）、有為法（因緣和合而生的法）、無為法（不依賴因緣而存在的法），如是等等的法，如來都能平等地覺知，所以被稱為正覺。所謂平等，是指見到空性的平等，因為法的真實本性如此；無相的平等，因為破除了所有的相；無愿的平等，因為不執著於三界（欲界、色界、無色界）；不生的平等，因為沒有生性；無行的平等，因為沒有行性；無出的平等，因為沒有出性；無至處的平等，因為沒有至處性；真實的平等，因為沒有三世（過去、現在、未來）的性質；智慧解脫的平等，因為沒有無明（愚癡）的性質；涅槃的平等，因為沒有生死的性質；見到這樣的法都是平等的，所以如來被稱為正覺。如此觀察之後，以大慈悲心為眾生宣揚解說，不是世尊卻作世尊想，不是正覺卻作正覺想，不是漏盡（煩惱斷盡）卻作漏盡想。如來具足四無所畏，能夠破除這些惡想等等，這稱為如來的第十一項事業。」 當時，世尊即說偈頌道： 「佛陀知曉一切法平等，因此得名一切智者， 凡夫、聖人、菩薩以及佛的事業，世間與出世間的善惡業。 空性、無相、無愿、無生滅，一切都見到其真實本性， 如來完全見到平等性，所以為眾生演說十一項事業。 「再者，善男子！如來真實地永遠斷盡

【English Translation】 English version 「Furthermore, good man! The Tathagata is endowed with the four fearlessnesses, accomplishing the work of a Tathagata; the work of a Tathagata means that he has fully awakened to all dharmas. If gods, humans, demons, Brahmas, Shramanas (ascetics), or Brahmins (priests) were to truthfully say that the Tathagata does not awaken to or know the dharmas, there is no such possibility. Why is that? The Tathagata, the World-Honored One, is called the Rightly Awakened One because he has awakened to the dharma of equality. Whether it is the dharma of ordinary beings, the dharma of sages, the dharma of Shravakas (hearers), the dharma of Pratyekabuddhas (solitary realizers), the dharma of Bodhisattvas, the dharma of Buddhas, the dharma of those in training, the dharma of those beyond training, worldly dharmas, transcendental dharmas, wholesome dharmas, unwholesome dharmas, defiled dharmas, undefiled dharmas, conditioned dharmas, unconditioned dharmas, all such dharmas are equally known by the Tathagata, hence he is called the Rightly Awakened One. The meaning of equality is seeing the equality of emptiness, because the true nature of dharma is such; the equality of no-characteristics, because all characteristics are broken; the equality of no-wishing, because there is no attachment to the three realms (desire realm, form realm, formless realm); the equality of no-birth, because there is no nature of birth; the equality of no-action, because there is no nature of action; the equality of no-emergence, because there is no nature of emergence; the equality of no-destination, because there is no nature of destination; the equality of truth, because there is no nature of the three times (past, present, future); the equality of wisdom and liberation, because there is no nature of ignorance; the equality of Nirvana, because there is no nature of birth and death; seeing that all such dharmas are equal, therefore the Tathagata is called the Rightly Awakened One. Having observed in this way, with great compassion, he proclaims and explains to all beings, not being a World-Honored One yet thinking oneself to be a World-Honored One, not being a Rightly Awakened One yet thinking oneself to be a Rightly Awakened One, not being one who has exhausted defilements yet thinking oneself to have exhausted defilements. The Tathagata is endowed with the four fearlessnesses, able to destroy such evil thoughts, and this is called the eleventh work of the Tathagata.」 At that time, the World-Honored One spoke in verse: 「The Buddha knows all dharmas are equal, therefore he is named the All-Knowing One, The works of ordinary beings, sages, Bodhisattvas, and Buddhas, worldly and transcendental wholesome and unwholesome works. Emptiness, no-characteristics, no-wishing, no-birth and no-death, all are seen in their true nature, The Tathagata sees all as equal, therefore he expounds the eleven works to all beings. 「Furthermore, good man! The Tathagata has truly and eternally exhausted

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諸漏，是故唱言我盡諸漏，我都不見人、天、魔、梵、沙門、婆羅門，真實而言佛漏未盡。云何名為如來漏盡？佛于欲漏心得解脫，有漏、無明漏，一切習氣、一切見漏，心得解脫，是故如來名為漏盡。第一義中聖人真知，無覺無斷無證無修，為流佈故說言盡漏。何以故？盡者即是無生無滅，無盡者不可宣說，不可說故名之無為，夫無為者無出滅住。佛若出世不出於世法性常住，如來不覺我及我斷，如來住于大慈大悲，為眾生故宣說我斷，是名如來第十二業。」

爾時，世尊即說頌曰：

「如來永斷諸漏結，　　及以無邊諸習氣， 　是故世法不能污，　　如花處水泥不著。 　大悲人中師子王，　　為眾生故說流佈， 　真實而知無出滅，　　無我我所亦復然。 　一切諸法無增減，　　隨其性相真實說， 　如來得大自在力，　　為眾故說十二業。

「複次，善男子！如來真實說遮道法，我都不見人、天、魔、梵、沙門、婆羅門，說言是法不能遮。云何名遮？云何不遮？有一法能遮道，所謂放逸。復有二法：所謂無慚、無愧。復有三法：謂身、口、意惡。復有四法：所謂欲、瞋、怖、癡。復有五法：所謂殺生、偷盜、淫泆、妄語、飲酒。復有六法：所謂不敬佛、法、僧、戒、三昧、不放逸。復有七

【現代漢語翻譯】 現代漢語譯本： 諸漏（煩惱的泄漏），因此宣稱我已斷盡諸漏。我都不見人、天、魔（障礙修行的惡神）、梵（婆羅門教的主神）、沙門（出家修行者）、婆羅門（婆羅門教的祭司），真實而言，佛的煩惱並未完全斷盡。如何稱為如來（佛的稱號）的漏盡呢？佛對於欲漏（對感官慾望的執著）心得解脫，對於有漏（對存在的執著）、無明漏（對真理的無知），一切習氣（長期養成的習慣性行為）、一切見漏（錯誤的見解）心得解脫，因此如來被稱為漏盡。在第一義諦（最高的真理）中，聖人真正了知，沒有覺悟、沒有斷除、沒有證得、沒有修行，爲了流佈教義才說斷盡煩惱。為什麼呢？斷盡即是無生無滅，無盡是不可言說的，不可說所以稱之為無為（不依賴因緣的真理），而無為是沒有生起、滅去、住留的。佛如果出世或不出世，法性（宇宙的真理）都是常住的。如來不執著于『我』以及『我』的斷除，如來安住于大慈大悲，爲了眾生才宣說『我』的斷除，這就是如來的第十二種事業。

那時，世尊（佛的尊稱）即說偈頌：

『如來永遠斷盡諸煩惱結，以及無邊的習氣，因此世俗的法則不能污染他，如同蓮花處在泥中而不被沾染。大悲的導師，人中的獅子王，爲了眾生才宣說流佈教義，真實了知沒有生起和滅去，沒有『我』和『我所』（屬於我的事物）也是如此。一切諸法沒有增減，隨其本性真實宣說，如來獲得大自在的力量，爲了眾生才宣說十二種事業。』

『再者，善男子！如來真實宣說遮蔽正道的法，我都不見人、天、魔、梵、沙門、婆羅門，說這些法不能遮蔽正道。什麼叫做遮蔽？什麼叫做不遮蔽？有一種法能遮蔽正道，那就是放逸（懈怠）。還有兩種法：那就是無慚（不知羞恥）、無愧（不覺羞愧）。還有三種法：那就是身、口、意惡。還有四種法：那就是欲（貪慾）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）。還有五種法：那就是殺生、偷盜、淫慾、妄語、飲酒。還有六種法：那就是不敬佛、法、僧（佛教的修行團體）、戒（行爲規範）、三昧（禪定）、不放逸。還有七種法：

【English Translation】 English version: The outflows (leakages of defilements), therefore it is proclaimed that I have exhausted all outflows. I do not see any human, deva (god), Mara (evil spirit hindering practice), Brahma (the supreme god in Brahmanism), Sramana (ascetic), or Brahmin (priest in Brahmanism), who can truthfully say that the Buddha's outflows are not exhausted. How is it called the Tathagata's (Buddha's title) exhaustion of outflows? The Buddha's mind is liberated from the outflow of desire (attachment to sensual pleasures), from the outflow of existence (attachment to being), from the outflow of ignorance (lack of knowledge of the truth), from all habitual tendencies, and from all outflows of wrong views. Therefore, the Tathagata is called the one who has exhausted the outflows. In the ultimate truth, the sage truly knows that there is no awakening, no cutting off, no attainment, and no practice. It is only for the sake of spreading the teachings that it is said that the outflows are exhausted. Why is that? Exhaustion is the same as no birth and no death. The unexhausted is inexpressible. Because it is inexpressible, it is called unconditioned (truth not dependent on conditions), and the unconditioned has no arising, ceasing, or abiding. Whether the Buddha appears in the world or not, the nature of Dharma (universal truth) is always abiding. The Tathagata does not cling to 'I' or the cutting off of 'I'. The Tathagata abides in great compassion and great mercy. It is for the sake of sentient beings that he proclaims the cutting off of 'I'. This is the twelfth act of the Tathagata.

At that time, the World Honored One (Buddha's respectful title) spoke the following verses:

'The Tathagata has forever cut off all the bonds of defilements, and all the boundless habitual tendencies. Therefore, worldly laws cannot defile him, just as a lotus flower is in the mud but is not stained by it. The compassionate teacher, the lion king among humans, proclaims and spreads the teachings for the sake of sentient beings. He truly knows that there is no arising and no ceasing, and that there is no 'I' and no 'mine' (things belonging to me) either. All dharmas (phenomena) have no increase or decrease. He speaks truthfully according to their nature. The Tathagata has obtained great power of self-mastery. For the sake of sentient beings, he speaks of the twelve acts.'

'Furthermore, good man! The Tathagata truthfully speaks of the dharmas that obstruct the path. I do not see any human, deva, Mara, Brahma, Sramana, or Brahmin who can say that these dharmas cannot obstruct the path. What is called obstruction? What is called non-obstruction? There is one dharma that can obstruct the path, and that is heedlessness (negligence). There are two dharmas: shamelessness and lack of remorse. There are three dharmas: evil deeds of body, speech, and mind. There are four dharmas: desire, anger, fear, and delusion. There are five dharmas: killing, stealing, sexual misconduct, lying, and drinking alcohol. There are six dharmas: disrespect for the Buddha, Dharma, Sangha (Buddhist monastic community), precepts (rules of conduct), samadhi (meditative concentration), and heedlessness. There are seven dharmas:

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法：一者、慢；二者、大慢；三者、慢慢；四者、邪慢；五者、邪語；六者、邪命；七者、邪念。復有八法：一者、邪見；二者、邪思惟；三者、邪語；四者、邪業；五者、邪命；六者、邪方便；七者、邪念；八者、邪定。復有九法，所謂有人慾作諸惡，現作、作已，加於己親，有人以善加於己怨，有人以惡加於己身，亦復如是，是名為九。復有十法，所謂十惡：一者、殺生；二者、偷盜；三者、淫泆；四者、妄語；五者、兩舌；六者、惡口；七者、無義語；八者、貪嫉；九者、瞋害；十者、邪見。

「若有比丘起惡思惟，以是因緣，不知有為多諸過咎，以不知故生顛倒心，顛倒因緣增長五蓋。五蓋增故令諸煩惱遮障善法，煩惱因緣身口意業造作諸惡，如來如實知如是法能遮于道，既自知已為眾演說，為壞如是遮障道法，是名如來第十三業。」

爾時，世尊即說頌曰：

「若有修集於放逸，　　真實不能得解脫， 　身口意等諸惡業，　　無慚無愧諸煩惱。 　親近惡法能遮道，　　善覺對治不對治， 　為壞煩惱故演說，　　大慈大悲十三業。

「複次，善男子！如來實說聖道畢竟。若有眾生親近正念必得解脫，我都不見人、天、魔、梵、沙門、婆羅門，真實記言修道者不得畢竟無上解脫。云

何名為真實聖道？有一種，所謂一乘。復有二種。謂舍摩他、毗婆舍那。復有三種，謂空三昧、無相、無愿。復有四種，謂四念處。復有五種，謂信等五根。復有六種，謂六念處。復有七種，謂七覺分。復有八種，謂八正道。復有九種，所謂初禪乃至滅定。復有十種，所謂十善。是名畢竟真實聖道。又畢竟道者，無有能作增減取捨、無執無放，非正非邪、非一非二，是名真實畢竟之道。如來、世尊憐愍一切，為諸眾生說如是道，是名如來第十四業。」

爾時，世尊即說頌曰：

「如來了知寂靜法，　　有親近者得解脫， 　如來無師無教者，　　自然而得甘露味。 　有修三十七助法，　　煩惱結滅得解脫， 　思惟善知真實法，　　不著法性真解脫。 　如來見法如虛空，　　猶如幻化熱時焰， 　具足十力無邊身，　　為眾故說十四業。

「複次，善男子！如來身業無有過失，若愚、若智無能宣說佛有過失。何以故？如來若行、若坐、若住，著衣持缽若受飲食，若見、若聞、若有所說，入出城邑村落舍宅，足不蹈地常行千葉蓮花之上。若有眾生遇觸佛影，七日安樂無飲食想，舍是身已生於善有。如來衣服離身四寸，暴猛風力所不能動。如來雖有如是等事，而其內心未嘗不定，是故如來身無過失。善

【現代漢語翻譯】 現代漢語譯本 什麼叫做真實的聖道呢？有一種，叫做一乘（唯一通往解脫的道路）。又有兩種，叫做舍摩他（止）和毗婆舍那（觀）。又有三種，叫做空三昧（體悟空性的禪定）、無相（不執著于表象）、無愿（不希求任何事物）。又有四種，叫做四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）。又有五種，叫做信等五根（信根、精進根、念根、定根、慧根）。又有六種，叫做六念處（唸佛、念法、念僧、念戒、念施、念天）。又有七種，叫做七覺分（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）。又有八種，叫做八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。又有九種，叫做初禪乃至滅盡定（從初禪到滅盡定的九種禪定）。又有十種，叫做十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）。這些就叫做究竟真實的聖道。而究竟的道，是沒有任何人可以增減取捨的，沒有執著也沒有放下，非正非邪，非一非二，這才是真實究竟的道。如來、世尊憐憫一切眾生，為他們宣說這樣的道，這就是如來的第十四種事業。

那時，世尊就說了偈頌：

『如來了知寂靜法，有親近者得解脫，如來無師無教者，自然而得甘露味。 有修三十七助道法，煩惱結滅得解脫，思惟善知真實法，不著法性真解脫。 如來見法如虛空，猶如幻化熱時焰，具足十力無邊身，為眾故說十四業。』

『再者，善男子！如來的身業沒有任何過失，無論是愚笨的人還是聰明的人，都無法說出佛的過失。為什麼呢？如來無論是行走、坐著、站立，穿著衣服拿著缽，接受飲食，看到、聽到、或者說了什麼，進入或走出城鎮鄉村房屋，腳都不會踩在地上，而是常行在千葉蓮花之上。如果有眾生接觸到佛的影子，七天都會感到安樂，沒有飲食的慾望，捨棄這個身體後會轉生到善處。如來的衣服離身體四寸，即使是猛烈的風力也無法吹動。如來雖然有這些奇特的事情，但是他的內心從來沒有動搖過，所以如來的身業沒有任何過失。』

【English Translation】 English version What is called the true holy path? There is one, called the One Vehicle (the only path to liberation). There are two, called Samatha (calm abiding) and Vipassana (insight). There are three, called the emptiness Samadhi (meditation on emptiness), no-sign (non-attachment to appearances), and no-wish (no desire for anything). There are four, called the four foundations of mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless). There are five, called the five roots of faith (faith, diligence, mindfulness, concentration, and wisdom). There are six, called the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavenly beings). There are seven, called the seven factors of enlightenment (investigation of the Dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity). There are eight, called the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). There are nine, called the nine successive abidings from the first dhyana to the cessation of feeling and perception (the nine levels of meditative absorption). There are ten, called the ten wholesome actions (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and delusion). These are called the ultimately true holy path. And the ultimate path is that which no one can add to or subtract from, take or reject, without attachment or release, neither right nor wrong, neither one nor two, this is the true ultimate path. The Tathagata, the World Honored One, out of compassion for all beings, speaks of such a path, this is the fourteenth act of the Tathagata.

At that time, the World Honored One spoke in verse:

'The Tathagata knows the Dharma of stillness, those who draw near attain liberation, the Tathagata is without teacher or teaching, naturally obtaining the taste of nectar. Those who cultivate the thirty-seven aids to enlightenment, the fetters of affliction are destroyed and liberation is attained, contemplating and knowing the true Dharma, not attached to the nature of Dharma, true liberation. The Tathagata sees the Dharma as empty space, like a mirage in the heat of the day, possessing the ten powers and a boundless body, for the sake of beings, speaks of the fourteen acts.'

'Furthermore, good man! The bodily actions of the Tathagata have no faults, whether foolish or wise, no one can speak of the Buddha's faults. Why is that? Whether the Tathagata walks, sits, or stands, wears robes and carries a bowl, receives food, sees, hears, or speaks, enters or leaves cities, villages, or houses, his feet do not touch the ground, but always walk on thousand-petaled lotuses. If any being touches the shadow of the Buddha, they will feel at peace for seven days, without the desire for food, and after abandoning this body, they will be reborn in a good realm. The Tathagata's robes are four inches away from his body, and even the most violent wind cannot move them. Although the Tathagata has such extraordinary things, his mind has never been disturbed, therefore the Tathagata's bodily actions have no faults.'

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男子！如來口業亦無過失。何以故？時語、真語、實語、正語、期語、義語、不多語、如持而語、凈語、解一切語、微妙語、無異語、一音語，是故如來無口過失。如來意業亦無過失。何以故？如來常作一切佛事，而其內心初無憍慢，不役智慮而知法盡，是名如來無掛礙智，是故如來意無過失。為壞眾生如是過失，故宣說法，是名如來第十五業。」

爾時，世尊即說頌曰：

「如來身口意寂靜，　　是故無能說有過， 　實不可說為流佈，　　是業非業說為業。

「複次，善男子！如來不與天、人、魔、梵、沙門、婆羅門而生諍訟。何以故？離愛恚故。一切世間供養恭敬，心不生高亦不歡喜，一切世間毀呰輕慢不生愁惱。凡所造善事無不成，終不造作不善之業，如來實無世間諍事，亦常修集無諍三昧，如來無我無有我所，為壞眾生是非諍訟，說如是業，是名如來第十六業。」

爾時，世尊即說頌曰：

「如來修集無諍定，　　是故其心無瞋喜， 　如來為斷眾煩惱，　　是故宣說十六業。

「複次，善男子！如來之心無有忘誤，於八解脫不失念心，常觀一切眾生意行，觀已復能隨宜說法，於四無礙亦無念失。於三世中憶念不忘，既自不失憶念之心，復為眾生說是念法，是名如來第十七業

【現代漢語翻譯】 現代漢語譯本： 『男子！如來的口業也沒有過失。為什麼呢？因為如來說話時，總是說真實的話、真誠的話、實在的話、正確的的話、符合時機的話、有意義的話、不啰嗦的話、像拿著東西一樣謹慎地說、清凈的話、能理解一切的話、微妙的話、沒有差異的話、用一種聲音說法，所以如來沒有口業的過失。如來的意業也沒有過失。為什麼呢？因為如來常常做一切佛事，而他的內心最初就沒有驕慢，不用思考就能知道一切法的究竟，這叫做如來沒有障礙的智慧，所以如來的意業沒有過失。爲了破除眾生這樣的過失，所以宣說佛法，這叫做如來的第十五種事業。』

當時，世尊就說了偈頌：

『如來的身口意都寂靜，所以沒有人能說他有過失，實際上不可說的事情卻被流傳開來，這事業非事業卻被說成是事業。』

『再者，善男子！如來不與天、人、魔、梵（指婆羅門教的主神）、沙門（指佛教出家修行者）、婆羅門（指婆羅門教的祭司）發生爭論。為什麼呢？因為他已經遠離了愛和嗔恨。一切世間供養恭敬他，他的心也不會生起高傲或歡喜，一切世間譭謗輕慢他，他也不會生起憂愁惱怒。凡是他所做的善事沒有不成功的，最終也不會造作不善的業，如來實際上沒有世間的爭論，也常常修習無諍三昧（指不與人爭論的禪定），如來沒有我，也沒有我所（指執著于自我和屬於自我的事物），爲了破除眾生的是非爭論，所以宣說這樣的事業，這叫做如來的第十六種事業。』

當時，世尊就說了偈頌：

『如來修習無諍的禪定，所以他的心中沒有嗔恨和歡喜，如來爲了斷除眾生的煩惱，所以宣說了這十六種事業。』

『再者，善男子！如來的心沒有遺忘和錯誤，對於八解脫（指八種禪定境界）不會失去正念，常常觀察一切眾生的心意和行為，觀察之後又能根據情況說法，對於四無礙（指四種辯才）也沒有念頭的缺失。對於過去、現在、未來三世的事情，記憶不會遺忘，自己不失去記憶的能力，又為眾生宣說這種憶念的方法，這叫做如來的第十七種事業。』

【English Translation】 English version: 'Good man! The Tathagata's (如來) (the one who has thus gone) verbal actions are also without fault. Why is that? Because the Tathagata speaks at the right time, speaks truthfully, speaks factually, speaks correctly, speaks at the appropriate time, speaks meaningfully, does not speak excessively, speaks as if holding something carefully, speaks purely, understands all languages, speaks subtly, speaks without contradiction, speaks with one voice. Therefore, the Tathagata has no fault in speech. The Tathagata's mental actions are also without fault. Why is that? Because the Tathagata constantly performs all the Buddha's (佛) (enlightened one) deeds, and in his heart, there is no arrogance from the beginning. Without using thought, he knows the ultimate of all dharmas (法) (teachings, laws), this is called the Tathagata's unobstructed wisdom. Therefore, the Tathagata's mind has no fault. To destroy such faults of sentient beings, he proclaims the Dharma (法) (teachings), this is called the Tathagata's fifteenth deed.'

At that time, the World Honored One (世尊) (Buddha) spoke the following verse:

'The Tathagata's body, speech, and mind are tranquil, therefore no one can say he has faults. What is actually unspeakable is spread abroad, this deed that is not a deed is spoken of as a deed.'

'Furthermore, good man! The Tathagata does not engage in disputes with gods, humans, demons, Brahma (梵) (the creator god in Hinduism), Shramanas (沙門) (Buddhist renunciates), or Brahmins (婆羅門) (Hindu priests). Why is that? Because he is free from love and hatred. When all the world makes offerings and shows respect, his mind does not become arrogant or joyful. When all the world slanders and belittles him, he does not become sorrowful or distressed. All the good deeds he does are accomplished, and he never creates unwholesome karma (業) (actions). The Tathagata has no worldly disputes, and he constantly cultivates the Samadhi (三昧) (meditative state) of non-dispute. The Tathagata has no self and no possessions, to destroy the disputes of right and wrong of sentient beings, he proclaims such deeds, this is called the Tathagata's sixteenth deed.'

At that time, the World Honored One spoke the following verse:

'The Tathagata cultivates the Samadhi of non-dispute, therefore his mind has no anger or joy. The Tathagata, to cut off the afflictions of sentient beings, therefore proclaims these sixteen deeds.'

'Furthermore, good man! The Tathagata's mind has no forgetfulness or error. He does not lose mindfulness of the eight liberations (八解脫) (eight stages of meditative absorption), he constantly observes the intentions and actions of all sentient beings. After observing, he can preach the Dharma according to the situation. He also has no loss of mindfulness regarding the four unobstructed knowledges (四無礙) (four kinds of eloquence). He remembers the past, present, and future without forgetting. Since he does not lose his own ability to remember, he also proclaims this method of mindfulness to sentient beings. This is called the Tathagata's seventeenth deed.'

---

。」

爾時，世尊即說頌曰：

「如來修集八解脫，　　故於諸法不失念， 　知眾生心隨意說，　　為令得念說是業。

「複次，善男子！如來真實無不定心。若行、若住、若坐、若臥、若語、若默，常知諸法深妙之義。一切世間若有入定、若不入定，悉無能知如來心也，唯除諸佛借其道力。欲令一切無量眾生常在定故，說如是業，是名如來第十八業。」

爾時，世尊即說頌曰：

「如來、正覺常在定，　　所作諸事無散亂， 　常入三昧無知者，　　是故宣說十八業。

「複次，善男子！如來真實無種種想，所謂無分別福田非福田想，亦無分別諸眾生想，及以法想、正覺之想及法界想。分別持戒，及毀戒想，亦無分別怨想親想、受不受想，分別正見邪見之想，是故如來無種種想。為壞眾生如是諸想，宣說是業，是名如來第十九業。」

爾時，世尊即說頌曰：

「如來永斷一切想，　　是故了知諸法界， 　為破眾生若干想，　　宣說如來十九業。

「複次，善男子！如來從智舍心無不知舍。何以故？修身故、修戒故、修心故、修慧故、斷癡故，如來舍心出於世間，即是聖舍、是畢竟舍、轉梵輪舍、共大悲舍、為利眾生舍、知對治舍。如是等舍，無增無減、不高不下，

【現代漢語翻譯】 現代漢語譯本 那時，世尊即說偈頌道： 『如來修習八解脫（八種禪定境界），因此對於一切法都不會失去正念， 瞭解眾生的心意而隨其根性說法，爲了使眾生獲得正念而宣說此業。 『再者，善男子！如來真實沒有不定的心。無論是行走、站立、坐著、躺臥、說話、沉默，都常知曉諸法深奧微妙的意義。一切世間，無論是入定還是不入定的人，都無法瞭解如來的心，唯有諸佛憑藉其道力才能知曉。爲了使一切無量眾生常在禪定之中，宣說這樣的業，這稱為如來的第十八業。』 那時，世尊即說偈頌道： 『如來、正覺（佛的稱號）常在禪定之中，所做的一切事情都沒有散亂， 常入三昧（禪定）而無人能知，因此宣說這第十八業。 『再者，善男子！如來真實沒有種種分別之想，所謂沒有分別福田（指值得尊敬和供養的人）和非福田之想，也沒有分別諸眾生之想，以及法想（對佛法的執著）、正覺之想（對成佛的執著）和法界之想（對宇宙真理的執著）。沒有分別持戒和毀戒之想，也沒有分別怨恨和親近之想、接受和不接受之想，分別正見和邪見之想，因此如來沒有種種分別之想。爲了破除眾生這樣的種種分別之想，宣說此業，這稱為如來的第十九業。』 那時，世尊即說偈頌道： 『如來永遠斷除一切分別之想，因此了知諸法界（宇宙真理）， 爲了破除眾生種種分別之想，宣說如來的第十九業。 『再者，善男子！如來從智慧捨棄心念，沒有不捨棄的。為什麼呢？因為修身、修戒、修心、修慧、斷除愚癡的緣故，如來的舍心出於世間，即是聖舍（聖者的捨棄）、是畢竟舍（究竟的捨棄）、轉梵輪舍（弘揚佛法的捨棄）、共大悲舍（以大悲心為出發點的捨棄）、為利益眾生舍、知對治舍（知道對治煩惱的捨棄）。像這樣的捨棄，沒有增加也沒有減少、不高也不低，

【English Translation】 English version At that time, the World Honored One spoke in verse, saying: 'The Tathagata cultivates the eight liberations (eight stages of meditative absorption), therefore, he does not lose mindfulness of all dharmas (teachings), Knowing the minds of sentient beings, he speaks according to their capacities, and for the sake of enabling them to attain mindfulness, he proclaims this action. 'Furthermore, good man! The Tathagata truly has no unsteady mind. Whether walking, standing, sitting, lying down, speaking, or remaining silent, he always knows the profound and subtle meaning of all dharmas. In all the world, whether one is in samadhi (meditative concentration) or not, no one can know the mind of the Tathagata, except for the Buddhas who borrow his power of the path. Wishing to enable all immeasurable sentient beings to always be in samadhi, he proclaims such an action, and this is called the eighteenth action of the Tathagata.' At that time, the World Honored One spoke in verse, saying: 'The Tathagata, the Perfectly Enlightened One, is always in samadhi, and all his actions are without distraction, He is always in samadhi and no one knows it, therefore, he proclaims the eighteenth action. 'Furthermore, good man! The Tathagata truly has no various thoughts, that is, no thought of distinguishing fields of merit (those worthy of respect and offering) from non-fields of merit, nor does he have thoughts of distinguishing sentient beings, as well as thoughts of dharma (attachment to Buddhist teachings), thoughts of perfect enlightenment (attachment to becoming a Buddha), and thoughts of the dharma realm (attachment to the truth of the universe). He has no thoughts of distinguishing keeping precepts from breaking precepts, nor does he have thoughts of distinguishing enemies from loved ones, acceptance from non-acceptance, or distinguishing right views from wrong views. Therefore, the Tathagata has no various thoughts. In order to destroy such various thoughts of sentient beings, he proclaims this action, and this is called the nineteenth action of the Tathagata.' At that time, the World Honored One spoke in verse, saying: 'The Tathagata has forever cut off all thoughts, therefore, he knows the dharma realm (the truth of the universe), In order to break the various thoughts of sentient beings, he proclaims the nineteenth action of the Tathagata. 'Furthermore, good man! The Tathagata, from wisdom, relinquishes his mind without not relinquishing. Why is that? Because of cultivating the body, cultivating precepts, cultivating the mind, cultivating wisdom, and cutting off ignorance, the Tathagata's relinquishing mind comes forth from the world, which is the relinquishing of the noble ones, the ultimate relinquishing, the relinquishing of turning the wheel of dharma (spreading Buddhist teachings), the relinquishing of great compassion, the relinquishing for the benefit of sentient beings, and the relinquishing of knowing the antidote (to afflictions). Such relinquishing is neither increasing nor decreasing, neither high nor low,

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不雜煩惱、不一不二，不觀時節、無礙無對，不住不動、不隱不顯，真實不虛。如來成就如是大舍，而能為諸眾生說法，是名如來第二十業。」

爾時，世尊即說頌曰：

「如來修身戒心慧，　　從於智慧修舍心， 　于諸眾生無愛恚，　　不動不住真實舍。 　大慈大悲無上尊，　　具足如是之大舍， 　無礙智慧調眾生，　　演說清凈二十業。

「複次，善男子！如來欲業無增無減。何等名欲？欲于善法，所謂大慈大悲說法度人安住寂靜，勸諸菩薩學菩提道，令三乘種相繼不絕。如是諸欲，不隨欲出隨智而生。欲令一切眾生具足阿耨多羅三藐三菩提故，演說正法，是名如來二十一業。」

爾時，世尊即說頌曰：

「如來欲者無增減，　　大慈大悲故說法， 　不斷三乘無邊身，　　為眾演說如是業。

「複次，善男子！如來精進無有休息。云何不息？所謂調伏眾生說法化度，假使有一人能無量劫佛邊聽法，如來當爲說不休息。若有一佛于無量劫演說法者，如來亦聽心無懈廢。若過無量恒沙世界，有一眾生應受化者，如來要當隨逐不捨、不食、不息、不生疲倦悔退之心，常勸眾生令勤精進，是名如來二十二業。」

爾時，世尊即說頌曰：

「具精進人師子王，　　于大眾中贊

【現代漢語翻譯】 現代漢語譯本：不與煩惱混雜，不執著於一或二的對立，不觀察時節因緣，沒有障礙和對立，不住留也不動搖，不隱藏也不顯現，真實不虛。如來成就這樣的大舍，才能為眾生說法，這稱為如來的第二十業。 當時，世尊即說偈頌： 『如來修持身戒心慧，從智慧中修習舍心，對於眾生沒有愛憎，不動搖不住留的真實舍。大慈大悲無上尊，具足這樣的大舍，以無礙的智慧調伏眾生，演說清凈的二十種業。 『再者，善男子！如來的欲業沒有增加也沒有減少。什麼稱為欲？欲求善法，即大慈大悲地說法度人，安住于寂靜，勸導菩薩學習菩提道，使三乘（聲聞乘、緣覺乘、菩薩乘）的種子相續不斷。這樣的欲求，不是隨欲而生，而是隨智慧而生。爲了使一切眾生具足阿耨多羅三藐三菩提（無上正等正覺），演說正法，這稱為如來的第二十一業。』 當時，世尊即說偈頌： 『如來的欲求沒有增減，因為大慈大悲而說法，不斷絕三乘的無邊身，為眾生演說這樣的業。 『再者，善男子！如來的精進沒有休息。什麼是不休息？即調伏眾生，說法教化，假使有一個人能在無量劫的時間裡在佛的身邊聽法，如來也會為他說法不休息。如果有一尊佛在無量劫的時間裡演說佛法，如來也會聽法，心中沒有懈怠。如果超過無量恒河沙數的世界，有一個眾生應該被教化，如來必定會跟隨不捨，不吃飯，不休息，不生疲倦後悔的心，常常勸導眾生勤奮精進，這稱為如來的第二十二業。』 當時，世尊即說偈頌： 『具足精進的人，如同獅子王，在大眾中讚歎』

【English Translation】 English version: 'Not mixed with afflictions, not clinging to one or two, not observing seasons, without hindrance or opposition, not dwelling or moving, not hidden or revealed, true and not false. The Tathagata achieves such great relinquishment, and is able to preach the Dharma to all beings, this is called the Tathagata's twentieth karma.' At that time, the World Honored One spoke the following verse: 'The Tathagata cultivates body, precepts, mind, and wisdom, from wisdom cultivates the mind of relinquishment, towards all beings has no love or hatred, a true relinquishment that does not move or dwell. The Great Compassionate and Supreme Honored One, possessing such great relinquishment, with unobstructed wisdom tames all beings, expounding the pure twenty karmas.' 'Furthermore, good man! The Tathagata's desire-karma has neither increase nor decrease. What is called desire? Desire for good Dharma, that is, with great compassion and great kindness, preaching the Dharma to liberate people, dwelling in tranquility, encouraging Bodhisattvas to learn the Bodhi path, so that the seeds of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) continue without interruption. Such desires do not arise from desire, but from wisdom. In order to enable all beings to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), expounding the true Dharma, this is called the Tathagata's twenty-first karma.' At that time, the World Honored One spoke the following verse: 'The Tathagata's desire has no increase or decrease, because of great compassion and great kindness, he preaches the Dharma, not cutting off the boundless bodies of the three vehicles, for all beings he expounds such karma.' 'Furthermore, good man! The Tathagata's diligence has no rest. What is not resting? That is, taming all beings, preaching the Dharma to teach and transform them. If there is one person who can listen to the Dharma by the Buddha's side for countless kalpas, the Tathagata will preach to him without rest. If there is one Buddha who expounds the Dharma for countless kalpas, the Tathagata will also listen without any slackness in his mind. If beyond countless Ganges sand worlds, there is one being who should be transformed, the Tathagata will surely follow without abandoning, without eating, without resting, without generating a tired or regretful mind, always encouraging beings to be diligent and energetic, this is called the Tathagata's twenty-second karma.' At that time, the World Honored One spoke the following verse: 'The one who possesses diligence, like a lion king, praises in the great assembly.'

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精進， 　精進說法無休息，　　是故進業二十二。

「複次，善男子！如來念心無有增減。何以故？如來初得阿耨多羅三藐三菩提時，遍觀一切去來現在眾生之心，后說法時不失先念，念本三聚及三種根，凡所演說無不作念，是名如來二十三業。」

爾時，世尊即說頌曰：

「如來初得菩提時，　　遍觀眾生如實心， 　凡所說法不失念，　　二十三業佛所說。

「複次，善男子！如來三昧於一切法平等無減，是故諸佛一切平等，於一億種貪慾恚癡，及一億種無貪恚癡，其心平等無有差別，有為無為、生死涅槃亦復如是。具如是等平等三昧，不雜眼耳鼻舌身意，四大三界非此非彼，亦非一切非增非減。為令眾生得是三昧，宣說正法，是名如來二十四業。」

爾時，世尊即說頌曰：

「如來等觀一切法，　　是故常定心無亂， 　不為三界之所攝，　　諸根四大亦如是。 　一切諸法無差別，　　平等觀察善不善， 　如來所說如是業，　　為諸眾生得是定。

「複次，善男子！如來智慧常無減少。以是智力知一切法，能隨眾生意趣說法。得無礙智，知一切義、知一切字、知一切句，于無量劫演一句法，出無量義斷一切疑，說三乘法並及八萬四千法門，亦說八萬四千法聚，是名無

【現代漢語翻譯】 現代漢語譯本 精進， 精進說法沒有休息，因此精進的行業有二十二種。

『再者，善男子！如來的念心沒有增減。為什麼呢？如來初次證得阿耨多羅三藐三菩提（無上正等正覺）時，普遍觀察一切過去、現在、未來的眾生之心，之後說法時不會失去先前的念頭，憶念根本的三聚（戒、定、慧）和三種根（上、中、下），凡是所演說的沒有不作意念的，這稱為如來的第二十三種行業。』

當時，世尊即說偈頌道：

『如來初次證得菩提（覺悟）時，普遍觀察眾生真實的心，凡是所說的法不失去念頭，這二十三種行業是佛所說的。

『再者，善男子！如來的三昧（禪定）對於一切法平等沒有減少，因此諸佛一切平等，對於一億種貪慾、嗔恚、愚癡，以及一億種無貪、無嗔、無癡，其心平等沒有差別，有為法、無為法、生死、涅槃也是如此。具足像這樣的平等三昧，不雜染于眼、耳、鼻、舌、身、意，四大、三界非此非彼，也不是一切，非增非減。爲了使眾生得到這種三昧，宣說正法，這稱為如來的第二十四種行業。』

當時，世尊即說偈頌道：

『如來平等觀察一切法，因此常常禪定心不散亂，不被三界所攝，諸根和四大也是如此。一切諸法沒有差別，平等觀察善與不善，如來所說這樣的行業，是爲了讓眾生得到這種禪定。

『再者，善男子！如來的智慧常常沒有減少。憑藉這種智慧的力量，知道一切法，能夠隨順眾生的意願而說法。得到無礙的智慧，知道一切義理、知道一切文字、知道一切語句，在無量劫中演說一句法，能生出無量的義理，斷除一切疑惑，宣說三乘法以及八萬四千法門，也說八萬四千法聚，這稱為無

【English Translation】 English version Diligence, Diligence in teaching without rest, therefore, there are twenty-two kinds of diligent actions.

'Furthermore, good man! The Tathagata's (Buddha's) mind of mindfulness has no increase or decrease. Why is that? When the Tathagata first attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), he universally observed the minds of all sentient beings in the past, present, and future. Afterwards, when teaching the Dharma, he does not lose his previous mindfulness, remembering the fundamental three aggregates (sila, samadhi, prajna) and the three roots (superior, middling, inferior). Whatever he expounds, he does not fail to keep in mind. This is called the twenty-third action of the Tathagata.'

At that time, the World Honored One spoke the following verse:

'When the Tathagata first attained Bodhi (enlightenment), he universally observed the true minds of sentient beings. Whatever Dharma he teaches, he does not lose mindfulness. These twenty-three actions are what the Buddha has spoken.'

'Furthermore, good man! The Tathagata's Samadhi (meditative absorption) is equal and without decrease in all dharmas. Therefore, all Buddhas are equal. Regarding one hundred million kinds of greed, hatred, and delusion, and one hundred million kinds of non-greed, non-hatred, and non-delusion, his mind is equal without any difference. The conditioned, the unconditioned, birth and death, and Nirvana are also like this. Possessing such equal Samadhi, he is not mixed with the eye, ear, nose, tongue, body, and mind. The four great elements and the three realms are neither this nor that, nor are they everything, neither increasing nor decreasing. In order to enable sentient beings to attain this Samadhi, he proclaims the true Dharma. This is called the twenty-fourth action of the Tathagata.'

At that time, the World Honored One spoke the following verse:

'The Tathagata equally observes all dharmas, therefore, he is always in Samadhi and his mind is not disturbed. He is not encompassed by the three realms. The sense organs and the four great elements are also like this. All dharmas are without difference. He equally observes good and non-good. The actions spoken by the Tathagata are for sentient beings to attain this Samadhi.'

'Furthermore, good man! The Tathagata's wisdom is always without decrease. With the power of this wisdom, he knows all dharmas and is able to teach the Dharma according to the inclinations of sentient beings. He attains unobstructed wisdom, knowing all meanings, knowing all words, knowing all phrases. In immeasurable kalpas (eons), he expounds one phrase of Dharma, which produces immeasurable meanings, cutting off all doubts. He teaches the three vehicles and the eighty-four thousand Dharma doors, and also speaks of the eighty-four thousand Dharma aggregates. This is called the un

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量無邊智慧。為令眾生得是智故，宣說正法，是名如來二十五業。」

爾時，世尊即說頌曰：

「佛智無礙無有邊，　　能說無礙無邊法， 　演一字作無量句，　　演一句作無量義。 　說八萬四千法門，　　亦及爾所諸法聚， 　為令眾得無礙智，　　是故宣說如是業。

「複次，善男子！如來解脫無有減少。聲聞之人從他聞故而得解脫；緣覺之人從因緣故而得解脫；如來無師自然覺悟，永斷煩惱及以習氣，過去不斷，未來不著，現在不住，亦不貪著眼色二法，乃至意法亦復如是。知心性凈，是故唱言如來一念得阿耨多羅三藐三菩提。為令眾生一念得成阿耨多羅三藐三菩提故，演說正法，是名如來二十六業。」

爾時，世尊即說頌曰：

「為諸聲聞聞解脫，　　亦為緣覺因緣悟， 　如來解脫不著有，　　不著三世心性凈。 　凡所演說為解脫，　　勸諸眾生無上道， 　二十六業非業故，　　大慈大悲處眾說。

「複次，善男子！如來身業隨智慧行，智所圍繞。以是業故，眾生聞見說法默然、行住坐臥飲食、出入城邑聚落，三十二相、八十種好悉得調伏。是故如來一切身業隨智慧行，是名如來二十七業。」

爾時，世尊即說頌曰：

「如來身業為眾生，　　故示種種妙相

【現代漢語翻譯】 現代漢語譯本：『佛陀的智慧無邊無際。爲了讓眾生獲得這種智慧，佛陀宣說正法，這被稱為如來的第二十五種事業。』 當時，世尊即說偈頌道： 『佛陀的智慧無礙無邊，能說無礙無邊的法，將一個字演說成無量句子，將一句話演說成無量意義。 宣說八萬四千法門（指佛陀教導的各種修行方法），以及如此眾多的法聚（指各種佛法教義的集合），爲了讓眾生獲得無礙的智慧，所以宣說這樣的事業。 『再者，善男子！如來的解脫沒有減少。聲聞（指聽聞佛法而修行的人）之人從他人聽聞而獲得解脫；緣覺（指獨自覺悟的人）之人從因緣而獲得解脫；如來（指佛陀）無師自然覺悟，永遠斷除煩惱以及習氣，過去不執著，未來不貪戀，現在不住留，也不貪著眼色二法（指眼睛和所見之物），乃至意法（指意識和所想之物）也是如此。知道心性清凈，所以宣稱如來一念之間就能成就阿耨多羅三藐三菩提（無上正等正覺）。爲了讓眾生一念之間就能成就阿耨多羅三藐三菩提，宣說正法，這被稱為如來的第二十六種事業。』 當時，世尊即說偈頌道： 『爲了讓聲聞聽聞而解脫，也爲了讓緣覺因因緣而覺悟，如來的解脫不執著于有，不執著於三世（過去、現在、未來），心性清凈。 凡所演說都是爲了解脫，勸導眾生走上無上道，這二十六種事業並非是業，而是大慈大悲地在眾人面前宣說。 『再者，善男子！如來的身業（指身體的行為）隨著智慧而行，被智慧所圍繞。因為這種事業，眾生聽聞、看見說法、默然、行走、站立、坐臥、飲食、出入城邑聚落，三十二相（指佛陀的身體特徵）、八十種好（指佛陀身體的細微美好之處）都得到調伏。所以如來的一切身業都隨著智慧而行，這被稱為如來的第二十七種事業。』 當時，世尊即說偈頌道： 『如來的身業是爲了眾生，所以示現種種美妙的相貌』

【English Translation】 English version: 'The Buddha's wisdom is boundless and limitless. To enable sentient beings to attain this wisdom, the Buddha proclaims the true Dharma, and this is called the twenty-fifth activity of the Tathagata (Buddha).' At that time, the World Honored One spoke in verse: 'The Buddha's wisdom is unobstructed and boundless, capable of speaking unobstructed and boundless Dharma, elaborating one word into countless sentences, and elaborating one sentence into countless meanings. Proclaiming the eighty-four thousand Dharma gates (referring to the various methods of practice taught by the Buddha), as well as the numerous Dharma collections (referring to the collections of Buddhist teachings), to enable sentient beings to attain unobstructed wisdom, therefore, such activities are proclaimed. 'Furthermore, good man! The Tathagata's liberation is without diminution. Those who are Sravakas (those who attain enlightenment by hearing the Dharma) attain liberation through hearing from others; those who are Pratyekabuddhas (those who attain enlightenment on their own) attain liberation through conditions; the Tathagata (Buddha) is naturally enlightened without a teacher, eternally severing afflictions and habitual tendencies, not clinging to the past, not craving the future, not dwelling in the present, and not craving the two dharmas of eye and form (referring to the eye and what is seen), and so it is with the mind and its objects. Knowing the purity of the mind's nature, therefore, it is proclaimed that the Tathagata attains Anuttara-samyak-sambodhi (supreme perfect enlightenment) in a single thought. To enable sentient beings to attain Anuttara-samyak-sambodhi in a single thought, the true Dharma is proclaimed, and this is called the twenty-sixth activity of the Tathagata.' At that time, the World Honored One spoke in verse: 'For the Sravakas to hear and attain liberation, and for the Pratyekabuddhas to awaken through conditions, the Tathagata's liberation does not cling to existence, does not cling to the three times (past, present, future), and the mind's nature is pure. All that is proclaimed is for liberation, urging sentient beings onto the supreme path, these twenty-six activities are not activities, but are proclaimed with great compassion and great mercy before the assembly. 'Furthermore, good man! The Tathagata's bodily actions (referring to physical actions) follow wisdom, and are surrounded by wisdom. Because of this activity, sentient beings who hear, see the Dharma being spoken, are silent, walk, stand, sit, lie down, eat, enter and leave cities and villages, the thirty-two marks (referring to the physical characteristics of the Buddha), and the eighty minor marks (referring to the subtle perfections of the Buddha's body) are all subdued. Therefore, all the Tathagata's bodily actions follow wisdom, and this is called the twenty-seventh activity of the Tathagata.' At that time, the World Honored One spoke in verse: 'The Tathagata's bodily actions are for sentient beings, therefore, various wonderful forms are shown.'

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好， 　凡所舉動調眾生，　　大悲為眾說是業。」

「複次，善男子！如來口業隨智慧行。何以故？說法凈故，無脫失故，真正語、易解語、易知語、非高語、非下語、非曲語、非粗語、非惡語、非闇語、柔軟語、非輕語、非疾語、非畏語、非不解義語、非惡聲語、非緩語、甘露語、可愛語、次第語、莊嚴語、恭敬語、樂聞語、不貪語、不垢語、清凈語、畢竟語、不誑語、不癡語、無礙語、廣語、真實語、不作語、不盡語、安樂語、身寂靜語、心寂靜語、貪寂靜語、瞋寂靜語、癡寂靜語、壞魔語、破邪論語，梵聲、迦陵頻伽聲、釋聲、大海潮聲、拘侖阇聲、秋月孔雀聲、拘枳羅聲、命命鳥聲、鵝王聲、鹿王聲、琴聲、鼓聲、貝聲、伎樂聲、人樂聞聲、耳根樂聲，增善法語、句義無盡語、合字句義語、時語略語、知足語、調諸根語、施莊嚴語、清凈戒語、共忍行語、精進神通語、遠離欲界語、具足智慧語、慈語悲語、喜語舍語、說三乘語、不斷三寶語、解三聚語、解三世語、解三解脫語、分別四諦語、修集語讚歎語、佛語、聖語、無邊語、無行語。善男子！如來成就如是等語，是故如來所有口業隨智慧行，是名如來二十八業。」

爾時，世尊即說頌曰：

「如來所說如凈珠，　　成就無量諸功德， 　

【現代漢語翻譯】 現代漢語譯本：'凡是（佛）所作所為，調伏眾生，都是以大悲心為眾生宣說業報的道理。' 『再者，善男子！如來的口業是隨著智慧而行的。為什麼呢？因為說法清凈的緣故，沒有遺漏的緣故，所說的是真實語、易懂語、易知語、不高傲語、不低俗語、不彎曲語、不粗俗語、不惡毒語、不含糊語、柔和語、不輕率語、不急促語、不畏懼語、不含糊其辭語、不惡聲語、不遲緩語、甘露語、可愛語、有條理語、莊嚴語、恭敬語、樂於聽聞語、不貪婪語、不污穢語、清凈語、究竟語、不欺騙語、不愚癡語、無障礙語、廣博語、真實語、不造作語、不窮盡語、安樂語、身寂靜語、心寂靜語、貪慾寂靜語、嗔恨寂靜語、愚癡寂靜語、摧毀魔障語、破除邪論語，具有梵天之聲、迦陵頻伽（妙音鳥）之聲、帝釋天之聲、大海潮聲、拘侖阇（鳥名）之聲、秋月孔雀之聲、拘枳羅（杜鵑）之聲、命命鳥之聲、鵝王之聲、鹿王之聲、琴聲、鼓聲、貝聲、伎樂之聲、人們樂於聽聞之聲、耳根樂於聽聞之聲，增長善法的語言、語句和意義無窮盡的語言、符合字句意義的語言、適時的語言、簡略的語言、知足的語言、調伏諸根的語言、佈施莊嚴的語言、清凈戒律的語言、共同修忍辱的語言、精進神通的語言、遠離欲界的語言、具足智慧的語言、慈愛的語言、悲憫的語言、喜悅的語言、捨棄的語言、宣說三乘（聲聞乘、緣覺乘、菩薩乘）的語言、不斷絕三寶（佛、法、僧）的語言、解釋三聚（律儀戒、攝善法戒、饒益有情戒）的語言、解釋三世（過去、現在、未來）的語言、解釋三解脫（空解脫、無相解脫、無愿解脫）的語言、分別四諦（苦、集、滅、道）的語言、修集功德的語言、讚歎功德的語言、佛的語言、聖賢的語言、無邊無際的語言、無所作為的語言。善男子！如來成就瞭如此等等的語言，所以如來所有的口業都是隨著智慧而行的，這就是如來的二十八種口業。』 當時，世尊即說偈頌道： 『如來所說的法如同清凈的寶珠，成就了無量無邊的功德，』

【English Translation】 English version: 'All actions and movements of the Buddha, in taming sentient beings, are done with great compassion, explaining the principle of karma to them.' 'Furthermore, good man! The Tathagata's verbal actions follow wisdom. Why? Because the teachings are pure, without omissions, and are true words, easy to understand, easy to know, not arrogant, not vulgar, not crooked, not coarse, not malicious, not ambiguous, gentle words, not careless words, not hasty words, not fearful words, not ambiguous words, not harsh words, not slow words, nectar-like words, lovely words, orderly words, dignified words, respectful words, pleasant to hear words, non-greedy words, non-defiled words, pure words, ultimate words, non-deceitful words, non-ignorant words, unobstructed words, vast words, truthful words, non-contrived words, inexhaustible words, peaceful words, words of bodily tranquility, words of mental tranquility, words of tranquility from greed, words of tranquility from anger, words of tranquility from ignorance, words that destroy demonic obstacles, words that refute heretical views, having the voice of Brahma, the voice of Kalavinka (a bird with a beautiful voice), the voice of Sakra, the sound of the great ocean tide, the sound of Kokila (a bird), the sound of the autumn moon peacock, the sound of Kokila (cuckoo), the sound of the Jivanjiva bird, the sound of the swan king, the sound of the deer king, the sound of the lute, the sound of the drum, the sound of the conch, the sound of music, sounds that people love to hear, sounds that the ears love to hear, words that increase good dharma, words with endless meanings, words that match the meaning of the words, timely words, concise words, words of contentment, words that tame the senses, words of giving and adornment, words of pure precepts, words of practicing patience together, words of diligent supernatural powers, words of detachment from the desire realm, words of complete wisdom, words of loving-kindness, words of compassion, words of joy, words of equanimity, words that explain the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva), words that do not cut off the three jewels (Buddha, Dharma, Sangha), words that explain the three aggregates (morality, good dharma, benefiting sentient beings), words that explain the three times (past, present, future), words that explain the three liberations (emptiness, signlessness, wishlessness), words that distinguish the four noble truths (suffering, origin, cessation, path), words of cultivating merit, words of praising merit, the words of the Buddha, the words of the saints, boundless words, non-action words. Good man! The Tathagata has accomplished such words, therefore all the verbal actions of the Tathagata follow wisdom, this is called the twenty-eight verbal actions of the Tathagata.' At that time, the World Honored One spoke in verse: 'The Dharma spoken by the Tathagata is like a pure jewel, accomplishing immeasurable merits,'

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其聲遍滿十方界，　　一音能令種種解。 　凡所演說不作念，　　更不觀眾心境界， 　如來音聲如響相，　　無說無聞亦如是。 　大慈大悲清凈語，　　為眾生解種種法， 　是故宣說如來業，　　二十八業如先佛。

「複次，善男子！如來意業隨智慧行。何以故？如來了知一切眾生心意識等，亦不隨意隨緣隨貪隨恚隨癡，遠離誑惑及我我所無明闇翳，平等清凈無有邊際猶如虛空，是故如來所修意業隨智慧行，是名如來二十九業。」

爾時，世尊即說頌曰：

「如來之心不可量，　　如以毫毛舉須彌， 　常觀眾生心所緣，　　遠離諸魔煩惱界。 　人中象王說善業，　　為壞眾生種種惡， 　為凈眾生身口意，　　二十九業今已說。

「複次，善男子！如來智慧知過去世，其智無礙亦無障者。云何為智？知過去佛無量無數，及其世界所有草木眾生之數，其心所緣種種音聲，亦知其佛說幾所法，有幾衆生得聲聞乘、辟支佛乘及菩薩乘，亦知彼佛所有世界壽命修短，眾數多少、名字種種、喘息飲食，眾生根界、意界、法界、心界、行界，其心次第生滅出沒，如實了知。知其數量非比智知，是名如來第三十業。」

爾時，世尊即說頌曰：

「佛智無礙無障者，　　故能悉知無量土，

【現代漢語翻譯】 現代漢語譯本 他的聲音遍滿十方世界，一個聲音能使眾生有種種不同的理解。 凡是他所演說的，都不作意念想，更不觀察眾生的心境。 如來的聲音如同迴響，無說無聞也是如此。 以大慈大悲的清凈語言，為眾生解釋種種佛法。 因此宣說如來的事業，這二十八種事業如同過去的佛陀一樣。

『再者，善男子！如來的意業隨著智慧而行。為什麼呢？因為如來了解一切眾生的心、意識等等，也不隨順他們的意願、因緣、貪慾、嗔恚、愚癡，遠離虛妄迷惑以及我執、我所的無明黑暗，平等清凈沒有邊際，如同虛空一樣。因此，如來所修的意業隨著智慧而行，這稱為如來的第二十九種事業。』

這時，世尊即說偈頌： 『如來的心不可衡量，如同用毫毛舉起須彌山（Mount Sumeru）。 他常觀察眾生心中所緣，遠離各種魔障煩惱的境界。 人中之象王（指佛陀）宣說善業，爲了破除眾生種種惡行。 爲了凈化眾生的身、口、意，這第二十九種事業現在已經說完了。

『再者，善男子！如來的智慧能夠知道過去世，他的智慧沒有障礙也沒有阻礙。什麼是智慧呢？知道過去無量無數的佛陀，以及他們世界中所有的草木眾生的數量，他們心中所緣的種種音聲，也知道那些佛陀說了多少法，有多少眾生證得聲聞乘（Sravaka-yana）、辟支佛乘（Pratyekabuddha-yana）以及菩薩乘（Bodhisattva-yana），也知道那些佛陀所有世界的壽命長短，眾生的數量多少、名字種種、呼吸飲食，眾生的根界、意界、法界、心界、行界，他們心中次第生滅出沒，如實地了知。知道這些數量不是用比量智所能知道的，這稱為如來的第三十種事業。』

這時，世尊即說偈頌： 『佛陀的智慧沒有障礙也沒有阻礙，所以能夠完全知道無量國土，』

【English Translation】 English version His voice pervades the ten directions, and a single sound can enable various understandings. Whatever he expounds, he does not do so with intention, nor does he observe the mental states of beings. The Tathagata's (如來) voice is like an echo, without speaking or hearing, it is just like that. With great compassion and pure speech, he explains various dharmas (法) for beings. Therefore, the deeds of the Tathagata are proclaimed, these twenty-eight deeds are like those of past Buddhas.

'Furthermore, good man! The Tathagata's (如來) mental actions follow wisdom. Why is that? Because the Tathagata understands all beings' minds, consciousnesses, etc., and does not follow their wishes, conditions, greed, hatred, or delusion. He is far from deception and the darkness of ignorance of self and what belongs to self. He is equally pure, without limit, like empty space. Therefore, the mental actions that the Tathagata cultivates follow wisdom. This is called the twenty-ninth deed of the Tathagata.'

At that time, the World Honored One spoke in verse: 'The Tathagata's mind is immeasurable, like lifting Mount Sumeru (須彌山) with a hair. He constantly observes what beings' minds are focused on, and is far from the realms of all demonic afflictions. The king of elephants among men (referring to the Buddha) speaks of good deeds, to destroy all kinds of evil in beings. To purify the body, speech, and mind of beings, these twenty-ninth deeds have now been spoken.'

'Furthermore, good man! The Tathagata's wisdom knows the past lives, his wisdom is unobstructed and without hindrance. What is wisdom? It is knowing the immeasurable and countless Buddhas of the past, and the number of all plants and beings in their worlds, the various sounds that their minds focused on, and also knowing how many dharmas those Buddhas spoke, how many beings attained the Sravaka-yana (聲聞乘), Pratyekabuddha-yana (辟支佛乘), and Bodhisattva-yana (菩薩乘), and also knowing the lifespan of those Buddhas' worlds, the number of beings, their various names, their breathing and eating, the beings' sense realms, mind realms, dharma realms, heart realms, and action realms, the order of arising, ceasing, appearing, and disappearing of their minds, knowing them as they truly are. Knowing these quantities is not something that can be known by comparative wisdom. This is called the thirtieth deed of the Tathagata.'

At that time, the World Honored One spoke in verse: 'The Buddha's wisdom is unobstructed and without hindrance, therefore he can fully know the immeasurable lands,'

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了知一切諸佛事，　　眾生諸根及法界。 　人師子王知過去，　　如觀掌中阿摩勒， 　無邊身說三十業，　　為令眾生知過世。

「複次，善男子！如來智慧知未來世，其智無礙亦無障者。云何為智？知未來世若出、若滅，一切世界幾劫水災、幾劫火災、幾劫風災，成壞之數。幾佛世界、幾佛出世，世界之中有幾微塵。有幾聲聞、緣覺、菩薩，亦知彼佛幾食、幾息、幾行、幾住、幾坐、幾臥、幾人獲得聲聞解脫，幾人獲得緣覺解脫，幾人獲得正覺解脫，幾人修集慈悲喜捨，亦復了知幾所眾生次第心生次第心滅。了了能知如是等事，亦非比智，是名如來三十一業。」

爾時，世尊即說頌曰：

「如來了知未來世，　　一切諸法之出沒， 　知佛世界及以佛，　　眾心次第生滅等， 　既得知已無憍慢，　　名三十一如來業。

「複次，善男子！如來智慧知現在世，其智無礙亦無障者。云何為智？如來悉知十方現在世界，諸佛、聲聞、緣覺、菩薩眾數，日月星宿、草木微塵，地水火風四大海渧，眾生毛髮種種形色，心意次第生滅出沒，亦知地獄、畜生、餓鬼現業果報，幾時住世、幾時解脫；亦知人天業果因緣，幾時住世、幾時解脫；知煩惱界及諸根界、意界、法界。如來雖複種種知已，不生高

【現代漢語翻譯】 現代漢語譯本 完全瞭解一切諸佛的事蹟，眾生的各種根器以及法界。 人中獅子之王能夠知曉過去，如同觀看掌中的阿摩勒果（一種果實）。 以無邊的身軀宣說三十種事業，爲了讓眾生了解過去世。

『再者，善男子！如來的智慧能夠知曉未來世，其智慧沒有障礙也沒有阻礙。什麼是智慧呢？能夠知曉未來世的出現和滅亡，一切世界經歷多少劫的水災、多少劫的火災、多少劫的風災，以及成住壞空的次數。有多少佛的世界、有多少佛出世，世界之中有多少微塵。有多少聲聞、緣覺、菩薩，也知道那些佛的飲食、呼吸、行走、停留、坐臥的情況，有多少人獲得聲聞的解脫，有多少人獲得緣覺的解脫，有多少人獲得正覺的解脫，有多少人修習慈悲喜捨，也完全瞭解有多少眾生次第生心、次第滅心。完全能夠知曉這些事情，並非是比量之智，這稱為如來的第三十一種事業。』

這時，世尊即說偈頌道：

『如來能夠知曉未來世，一切諸法的出現和消沒，知曉佛的世界以及佛，眾生心念次第生滅等等，既然知曉了這些，也不會產生驕慢，這稱為第三十一種如來事業。』

『再者，善男子！如來的智慧能夠知曉現在世，其智慧沒有障礙也沒有阻礙。什麼是智慧呢？如來完全知曉十方現在世界，諸佛、聲聞、緣覺、菩薩的眾數，日月星辰、草木微塵，地水火風四大海滴，眾生的毛髮和各種形色，心意次第生滅出沒，也知道地獄、畜生、餓鬼現在的業報，何時住世、何時解脫；也知道人天業果的因緣，何時住世、何時解脫；知道煩惱界以及諸根界、意界、法界。如來雖然知道種種，也不會生起高慢之心。

【English Translation】 English version Completely understanding all the deeds of all Buddhas, the various faculties of sentient beings, and the Dharma realm. The Lion King among humans knows the past, as if viewing an Amalaka fruit (a type of fruit) in the palm of his hand. With his boundless body, he proclaims thirty kinds of activities, to make sentient beings understand past lives.

'Furthermore, good man! The Tathagata's wisdom knows the future, and this wisdom is without obstruction or hindrance. What is this wisdom? It knows the arising and ceasing of the future, how many kalpas of water disasters, how many kalpas of fire disasters, how many kalpas of wind disasters, and the number of formations and destructions of all worlds. How many Buddha worlds, how many Buddhas appear, and how many dust motes are in the world. How many Shravakas, Pratyekabuddhas, and Bodhisattvas there are, and also knows the Buddhas' eating, breathing, walking, staying, sitting, and lying down. How many people attain Shravaka liberation, how many attain Pratyekabuddha liberation, how many attain Samyak-sambuddha liberation, how many cultivate loving-kindness, compassion, joy, and equanimity, and also fully understands how many sentient beings' minds arise and cease in sequence. Being able to fully know these things, and not through comparative wisdom, this is called the thirty-first activity of the Tathagata.'

At that time, the World Honored One spoke in verse:

'The Tathagata knows the future, the arising and ceasing of all dharmas, knows the Buddha worlds and the Buddhas, the sequential arising and ceasing of sentient beings' minds, etc. Having known these, he does not become arrogant, this is called the thirty-first activity of the Tathagata.'

'Furthermore, good man! The Tathagata's wisdom knows the present, and this wisdom is without obstruction or hindrance. What is this wisdom? The Tathagata fully knows the present worlds of the ten directions, the number of Buddhas, Shravakas, Pratyekabuddhas, and Bodhisattvas, the sun, moon, stars, grass, trees, and dust motes, the drops of the four great oceans of earth, water, fire, and wind, the hair and various forms of sentient beings, the sequential arising and ceasing of their minds, and also knows the present karmic retributions of hell beings, animals, and hungry ghosts, how long they will remain in the world, and when they will be liberated; also knows the karmic causes and conditions of humans and gods, how long they will remain in the world, and when they will be liberated; knows the realm of afflictions, the realm of the senses, the realm of mind, and the realm of dharmas. Although the Tathagata knows all these things, he does not give rise to arrogance.'

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心，口亦不出二種之言，是名如來三十二業。」

爾時，世尊即說頌曰：

「無上如來叵思議，　　無有知佛所緣境， 　如來所知如虛空，　　無量無稱無邊界。 　所說微妙第一義，　　為令眾生得是業， 　總持自在能問佛，　　無上世尊隨意答。

「善男子！如來、世尊具足如是三十二業，則能調伏無量眾生。善男子！如來世尊雖為眾生說是諸業，而如來業真實無量不可稱計。

「善男子！如來業者，一切世間所有眾生，不能思惟、不能了知、不能宣說。如是業者，悉能等知一切國土猶如虛空。何以故？十方諸佛悉平等故。善男子！諸佛所說，觀察眾生及佛世界，解脫涅槃等無差別，佛觀法界皆一味已，轉不可轉正法之輪。

「善男子！譬如善識真寶之匠，于寶山中獲得一珠，得以水漬從漬出已，置酢漿中從酢漿出已，置之豆汁意猶不已復置苦酒，苦酒出已置眾藥中，從藥出已以㻲褐磨，是名真正青琉璃珠。善男子！如來亦爾，知眾生界不明凈故，說無常苦及以不凈，為壞貪樂生死之心。如來精進無有休息，復為演說空無相愿，為令了知佛之正法。如來精進猶不休息，復為說法令其不退菩提之心，知三世法成菩提道，名大珍寶良祐福田。是故當知，如來諸業不可思惟，不可稱量，

【現代漢語翻譯】 現代漢語譯本：心中所想，口中所說，都不會有二種不同的言語，這被稱為如來的三十二種事業。

那時，世尊即說偈頌道：

『無上如來（Tathagata，佛的稱號）的境界不可思議，沒有人能知道佛所緣的境界， 如來所知的境界如同虛空一般，無量無邊，無法稱量。 所說的微妙第一義諦，是爲了讓眾生能夠獲得這樣的事業， 總持自在（Dharani-svatantra，指菩薩的智慧和能力）能夠向佛提問，無上的世尊隨意回答。

『善男子！如來、世尊（Bhagavan，佛的稱號）具足這樣的三十二種事業，就能調伏無量眾生。善男子！如來世尊雖然為眾生宣說這些事業，但如來的事業真實無量，不可稱量。

『善男子！如來的事業，一切世間所有的眾生，都不能思惟、不能了知、不能宣說。這樣的事業，能夠平等地知道一切國土如同虛空。為什麼呢？因為十方諸佛都是平等的。善男子！諸佛所說，觀察眾生和佛的世界，解脫和涅槃（Nirvana，佛教的最高境界）等沒有差別，佛觀察法界（Dharmadhatu，宇宙萬法）都是同一味道，然後轉動不可轉動的正法之輪（Dharmacakra，佛陀的教法）。

『善男子！譬如善於識別真寶的工匠，在寶山中得到一顆寶珠，用水浸泡后取出，放入醋漿中取出，放入豆汁中仍然不停止，又放入苦酒中，從苦酒中取出後放入各種藥物中，從藥物中取出後用粗布磨擦，這被稱為真正的青琉璃珠。善男子！如來也是這樣，知道眾生界不清凈，所以說無常、苦以及不凈，爲了破除貪戀生死的心。如來精進沒有休息，又為他們演說空、無相、無愿，爲了讓他們瞭解佛的正法。如來精進仍然沒有休息，又為他們說法，讓他們不退失菩提之心（Bodhi-citta，求道之心），知道三世的法成就菩提之道，這被稱為大珍寶，是良善的福田。因此應當知道，如來的事業不可思議，不可稱量。

【English Translation】 English version: 'The mind thinks, and the mouth speaks, without uttering two kinds of words; this is called the Tathagata's (Buddha's epithet) thirty-two activities.'

At that time, the World Honored One (Bhagavan, another epithet for the Buddha) spoke in verse:

'The unsurpassed Tathagata is inconceivable; no one knows the realm of the Buddha's object of focus. What the Tathagata knows is like the void, immeasurable, boundless, and without limit. The subtle and supreme first principle that is spoken is to enable sentient beings to attain these activities, The one who possesses Dharani-svatantra (the power of wisdom and ability of a Bodhisattva) can ask the Buddha, and the unsurpassed World Honored One answers at will.'

'Good man! The Tathagata, the World Honored One, possesses these thirty-two activities, and is able to subdue immeasurable sentient beings. Good man! Although the Tathagata, the World Honored One, speaks of these activities for sentient beings, the Tathagata's activities are truly immeasurable and cannot be quantified.'

'Good man! The Tathagata's activities cannot be conceived, understood, or spoken of by all sentient beings in the world. These activities can equally know all lands as if they were empty space. Why? Because all Buddhas in the ten directions are equal. Good man! What the Buddhas speak, observing sentient beings and the Buddha's world, liberation and Nirvana (the highest state of enlightenment) are without difference. The Buddha observes the Dharmadhatu (the realm of all phenomena) as being of one flavor, and then turns the un-turnable wheel of the Dharma (Dharmacakra, the Buddha's teachings).'

'Good man! It is like a craftsman who is skilled in recognizing true jewels, who obtains a pearl from a mountain of jewels. After soaking it in water, he takes it out, puts it in vinegar, takes it out, puts it in bean juice, and still does not stop. He then puts it in bitter wine, takes it out, and puts it in various medicines. After taking it out of the medicines, he polishes it with coarse cloth. This is called a true blue lapis lazuli pearl. Good man! The Tathagata is also like this. Knowing that the realm of sentient beings is not pure, he speaks of impermanence, suffering, and impurity, in order to break the mind that is attached to the pleasures of birth and death. The Tathagata's diligence does not cease, and he further expounds emptiness, signlessness, and wishlessness, in order to enable them to understand the Buddha's true Dharma. The Tathagata's diligence still does not cease, and he further teaches them so that they do not regress from the Bodhi-citta (the mind of enlightenment), knowing that the Dharma of the three times achieves the path of Bodhi. This is called a great treasure, a good field of merit. Therefore, you should know that the Tathagata's activities are inconceivable and immeasurable.'

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不可宣說。如來具足三十二業，雖知己身猶如虛空，而於世界示現其身，亦復宣說不可說法，永斷一切心之因緣，悉知一切眾生心界，亦知一切菩薩境界。

「善男子！如來世尊真實業者，終不斷絕菩薩授記，是名如來真實之業。」

爾時，世尊說是業時，十方世界六種震動，大光普照，雨于無量無邊香花。諸在此坊天人、大眾、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，聞如來業心大歡喜，復以種種香花、伎樂、寶幢、幡蓋供養之具而供養佛。其中或以周羅寶頂、寶發、手玔、雜寶、瓔珞、日珠、月珠、指環、珠帶、寶珮、髮飾，或以耳環以奉如來。謂青琉璃，及蓮花珠、金翅鳥珠、閻浮寶珠、帝釋寶珠、火珠、光珠、無量光珠、無量色珠、柔軟凈珠、金剛寶珠及白真珠。復以雜香，所謂末香、金沙和雜栴檀之香、多伽羅香、沉水、彌佉多摩羅跋香。復散諸花，所謂曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、拘毗陀羅花、波利質多羅花、樂花、娑羅花、大娑羅花、百葉花、千葉花、饒葉花、大光花、香葉花、樂香花、樂見花、無量色花、無定色花、水生花、優波羅花、波頭摩花、拘物頭花、分陀利花、陸生花、婆利師花、摩梨花、須曼那花、育坻花、檀內伽梨花、阿提目多伽花、瞻婆

【現代漢語翻譯】 現代漢語譯本：不可宣說。如來具足三十二種事業，雖然知道自身如同虛空，但在世間示現其身，也宣說不可言說的法，永遠斷絕一切心的因緣，完全瞭解一切眾生的心界，也瞭解一切菩薩的境界。 『善男子！如來世尊真實的作為，終究不會斷絕菩薩的授記（預言成佛），這稱為如來真實的作為。』 當時，世尊宣說這些事業時，十方世界發生六種震動，大光明普照，降下無量無邊的香花。所有在此集會的天人、大眾、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人和非人，聽到如來的事業，心中非常歡喜，又用各種香花、伎樂、寶幢、幡蓋等供養之物來供養佛。其中有人用周羅寶頂、寶發、手鐲、雜寶、瓔珞、日珠、月珠、指環、珠帶、寶佩、髮飾，或用耳環來奉獻如來。這些寶物包括青琉璃，以及蓮花珠、金翅鳥珠、閻浮寶珠、帝釋寶珠、火珠、光珠、無量光珠、無量色珠、柔軟凈珠、金剛寶珠和白真珠。又用各種雜香，如末香、金沙和合的栴檀香、多伽羅香、沉水香、彌佉多摩羅跋香。又散佈各種花，如曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、拘毗陀羅花、波利質多羅花、樂花、娑羅花、大娑羅花、百葉花、千葉花、饒葉花、大光花、香葉花、樂香花、樂見花、無量色花、無定色花、水生花、優波羅花、波頭摩花、拘物頭花、分陀利花、陸生花、婆利師花、摩梨花、須曼那花、育坻花、檀內伽梨花、阿提目多伽花、瞻婆花。

【English Translation】 English version: It cannot be spoken. The Tathagata is endowed with thirty-two activities. Although he knows his own body is like empty space, he manifests his body in the world and also proclaims the unspeakable Dharma, forever severing all causes and conditions of the mind, fully understanding the mind realms of all sentient beings, and also understanding the realms of all Bodhisattvas. 'Good man! The true actions of the Tathagata, the World Honored One, will never cease the predictions of Buddhahood for Bodhisattvas. This is called the true actions of the Tathagata.' At that time, when the World Honored One spoke of these activities, the ten directions of the world shook in six ways, great light illuminated everywhere, and immeasurable and boundless fragrant flowers rained down. All the gods, humans, asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans in this assembly, hearing of the Tathagata's activities, were greatly delighted, and again offered various fragrant flowers, music, jeweled banners, and canopies as offerings to the Buddha. Among them, some offered jeweled crowns, jeweled hair ornaments, bracelets, various jewels, necklaces, sun pearls, moon pearls, finger rings, pearl belts, jeweled pendants, hair ornaments, or earrings to the Tathagata. These treasures included blue lapis lazuli, as well as lotus pearls, garuda pearls, jambu pearls, indra pearls, fire pearls, light pearls, immeasurable light pearls, immeasurable color pearls, soft pure pearls, vajra pearls, and white pearls. They also offered various mixed fragrances, such as powdered incense, sandalwood mixed with gold dust, tagara incense, aloeswood, and mishika tamaravara incense. They also scattered various flowers, such as mandara flowers, maha-mandara flowers, manjushaka flowers, maha-manjushaka flowers, kovidara flowers, parijata flowers, pleasure flowers, sala flowers, great sala flowers, hundred-petal flowers, thousand-petal flowers, abundant-petal flowers, great light flowers, fragrant-petal flowers, pleasure-fragrance flowers, pleasure-seeing flowers, immeasurable color flowers, indeterminate color flowers, water-born flowers, utpala flowers, padma flowers, kumuda flowers, pundarika flowers, land-born flowers, varisha flowers, mallika flowers, sumana flowers, yuthi flowers, danayagari flowers, atimuktaka flowers, and champa flowers.

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花、阿叔迦花。種種伎樂、種種幢幡蓋，十方界諸來菩薩，各升虛空寶坊之上，放身投下供養于佛，投身散已其身不現，化七寶網遍覆其上，復現其身在珠網中。

爾時，十方一切諸佛，各各遣一波利之樹，以用供養釋迦如來。以佛力故，一一諸樹各至寶坊莊嚴其處。爾時，會中無量眾生髮阿耨多羅三藐三菩提心，無量眾生得無生法忍。

大方等大集經卷第三 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四

北涼天竺三藏曇無讖于姑臧譯陀羅尼自在王菩薩品第二之四

爾時，世尊舉身顧眄觀諸大眾，如象王回而作是言：「諸善男子！誰能守護如是供具及此寶坊，令不毀壞滅沒損減，以待彌勒成正覺已，十六年後供養彼佛及賢劫中五百如來。」

是時，會中有一菩薩名諸法神通自在王，即從坐起，䠒跪合掌，而作是言：「世尊！我能守護如是供具及此寶坊，令不毀壞滅沒損減，以待彌勒成正覺已，十六年後供養彼佛及賢劫中五百如來。」

爾時，眾中有一魔王名曰神通——其所住國名四天下——語諸法神通自在王菩薩言：「善男子！汝今安置如是供具並及寶坊，置何器中而守護之令不毀壞？」

「善男子！凡言器者性是無常，而我

【現代漢語翻譯】 現代漢語譯本：鮮花、阿叔迦花（一種花）。各種樂器演奏、各種旗幟和寶蓋，十方世界前來的菩薩們，各自升到虛空中的寶坊之上，捨身投下供養佛陀，投身散去後他們的身體消失不見，化成七寶網覆蓋在上方，又顯現他們的身體在珠網之中。 這時，十方一切諸佛，各自派遣一棵波利之樹（一種樹），用來供養釋迦如來。因為佛陀的威力，每一棵樹都到達寶坊，莊嚴那個地方。這時，法會中無數眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），無數眾生獲得了無生法忍（對諸法不生不滅的領悟）。 《大方等大集經》卷第三 大正藏第 13 冊 No. 0397 《大方等大集經》 《大方等大集經》卷第四 北涼天竺三藏曇無讖于姑臧譯《陀羅尼自在王菩薩品》第二之四 這時，世尊環顧四周，觀察著大眾，像象王一樣回身說道：『各位善男子！誰能夠守護這些供具和這個寶坊，使它們不被毀壞、消失、減少，用來等待彌勒成正覺后，在十六年後供養他，以及賢劫中的五百位如來？』 這時，法會中有一位菩薩，名叫諸法神通自在王，立即從座位上站起來，跪下合掌，說道：『世尊！我能夠守護這些供具和這個寶坊，使它們不被毀壞、消失、減少，用來等待彌勒成正覺后，在十六年後供養他，以及賢劫中的五百位如來。』 這時，眾中有一位魔王，名叫神通——他所居住的國家名叫四天下——對諸法神通自在王菩薩說：『善男子！你現在安置這些供具以及寶坊，將它們放置在什麼容器中來守護，使它們不被毀壞？』 『善男子！凡是稱為容器的東西，其性質都是無常的，而我』

【English Translation】 English version: Flowers, Ashoka flowers (a type of flower). Various musical instruments playing, various banners and canopies, Bodhisattvas from the ten directions, each ascended to the jeweled pavilion in the void, cast their bodies down to make offerings to the Buddha, after casting their bodies they disappeared, transforming into a seven-jeweled net covering above, and then their bodies reappeared within the jeweled net. At this time, all the Buddhas of the ten directions, each sent a Parijata tree (a type of tree), to be used as offerings to Shakyamuni Tathagata. Because of the Buddha's power, each tree arrived at the jeweled pavilion, adorning that place. At this time, countless beings in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and countless beings attained the forbearance of non-origination (the understanding of the non-arising and non-ceasing of all dharmas). The Great Vaipulya Mahasamghata Sutra, Volume 3 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra The Great Vaipulya Mahasamghata Sutra, Volume 4 Translated by Tripitaka Master Dharmaraksha of Northern Liang, from India, in Guzang, Chapter 2, Section 4, 'The Bodhisattva Dharani-svabhava-raja' At this time, the World Honored One looked around, observing the assembly, like an elephant king turning his body, and said: 'Good men! Who can protect these offerings and this jeweled pavilion, so that they are not destroyed, disappear, or diminish, to wait for Maitreya to attain perfect enlightenment, and after sixteen years, offer them to him, and to the five hundred Tathagatas of the Bhadrakalpa?' At this time, there was a Bodhisattva in the assembly named Sarva-dharma-abhijna-svabhava-raja, who immediately rose from his seat, knelt down, joined his palms, and said: 'World Honored One! I can protect these offerings and this jeweled pavilion, so that they are not destroyed, disappear, or diminish, to wait for Maitreya to attain perfect enlightenment, and after sixteen years, offer them to him, and to the five hundred Tathagatas of the Bhadrakalpa.' At this time, there was a Mara king in the assembly named Abhijna—whose country was called the Four Continents—who said to the Bodhisattva Sarva-dharma-abhijna-svabhava-raja: 'Good man! Where will you place these offerings and the jeweled pavilion, what container will you use to protect them so that they are not destroyed?' 'Good man! Anything that is called a container is by nature impermanent, and I'

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此身常住無變。善男子！汝今應當諦觀我身。」

爾時，魔王聞是語已，如教諦觀，見其䐡中有一世界名水王光，有佛世尊號寶優缽羅，其世界中有大寶山。如來處中結加趺坐，與諸菩薩宣說正法。爾時，魔王見是事已，心甚奇訝，即禮諸法神通自在王菩薩，贊言：「善哉，善哉！大士！我今始知汝有妙器，堪任護持如是供具及此寶坊令不毀滅。」

爾時，魔王即白佛言：「世尊！我往未見如是菩薩、未聞如是微妙法時，欲學聲聞入于涅槃。我今既見諸法神通自在王菩薩威神之力，即發阿耨多羅三藐三菩提心。世尊！假使我身恒沙劫中受地獄苦，然後乃成無上道者，亦終不捨菩提之心。」

佛言：「善哉，善哉！善男子！汝能善發阿耨多羅三藐三菩提心，汝亦當得如是無量神通之力。」

是時，會中復有菩薩名師子幢，語陀羅尼自在王菩薩言：「善男子！菩薩摩訶薩獲得何等陀羅尼門，而能受持一切佛語，凡所演說字句及義無有窮盡。」

陀羅尼自在王菩薩言：「善男子！有八陀羅尼，菩薩摩訶薩若有得者，則能受持一切佛語，凡所演說字句及義而無窮盡。何等為八？一者、凈聲光明陀羅尼；二者、無盡器陀羅尼；三者、無量際陀羅尼；四者、大海陀羅尼；五者、蓮華陀羅尼；六者、

【現代漢語翻譯】 現代漢語譯本：'此身常住不變。善男子！你現在應當仔細觀察我的身體。' 當時，魔王聽到這話后，按照教導仔細觀察，看到他的肚臍中有一個世界，名為水王光（Shui Wang Guang），那裡有一位佛世尊，號為寶優缽羅（Bao You Bo Luo）。那個世界中有一座大寶山。如來在山中結跏趺坐，為諸菩薩宣說正法。當時，魔王看到這些景象后，心中非常驚奇，立即禮拜諸法神通自在王菩薩，讚歎道：'善哉，善哉！大士！我現在才知道你有如此奇妙的器量，能夠護持這樣的供具和這座寶坊，使其不被毀滅。' 當時，魔王即對佛說：'世尊！我過去未曾見過這樣的菩薩，未曾聽聞如此微妙的佛法時，想要學習聲聞乘，進入涅槃。我現在既然見到了諸法神通自在王菩薩的威神之力，就發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。世尊！即使我的身體在恒河沙數劫中遭受地獄之苦，然後才能成就無上道，也終究不會捨棄菩提之心。' 佛說：'善哉，善哉！善男子！你能夠很好地發起阿耨多羅三藐三菩提心，你也應當獲得如此無量的神通之力。' 這時，會中又有一位菩薩，名為師子幢（Shi Zi Chuang），對陀羅尼自在王菩薩說：'善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得什麼樣的陀羅尼門（Dharani，總持法門），才能受持一切佛語，凡所演說的字句和意義都沒有窮盡？' 陀羅尼自在王菩薩說：'善男子！有八種陀羅尼，菩薩摩訶薩如果能夠獲得，就能受持一切佛語，凡所演說的字句和意義都沒有窮盡。是哪八種呢？第一是凈聲光明陀羅尼（Jing Sheng Guang Ming Dharani）；第二是無盡器陀羅尼（Wu Jin Qi Dharani）；第三是無量際陀羅尼（Wu Liang Ji Dharani）；第四是大海陀羅尼（Da Hai Dharani）；第五是蓮華陀羅尼（Lian Hua Dharani）；第六是...

【English Translation】 English version: 'This body is permanent and unchanging. Good man! You should now carefully observe my body.' At that time, the demon king, having heard these words, observed carefully as instructed and saw within his navel a world named Water King Light (Shui Wang Guang), where there was a Buddha World Honored One named Jewel Utpala (Bao You Bo Luo). In that world was a great jewel mountain. The Tathagata was sitting in the lotus position in the middle of the mountain, expounding the Dharma to the Bodhisattvas. At that time, the demon king, having seen these things, was greatly astonished and immediately bowed to the Bodhisattva King of the Power of All Dharmas, praising him, saying: 'Excellent, excellent! Great being! Now I know that you have such a wonderful capacity to protect these offerings and this jewel palace, so that they will not be destroyed.' At that time, the demon king then said to the Buddha: 'World Honored One! In the past, when I had not seen such a Bodhisattva and had not heard such wonderful Dharma, I wanted to study the Sravaka path and enter Nirvana. Now that I have seen the majestic power of the Bodhisattva King of the Power of All Dharmas, I have aroused the mind of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). World Honored One! Even if my body were to suffer the pains of hell for as many kalpas as there are sands in the Ganges, and only then could I achieve the unsurpassed path, I would never abandon the mind of Bodhi.' The Buddha said: 'Excellent, excellent! Good man! You are able to well arouse the mind of Anuttara-samyak-sambodhi, and you shall also obtain such immeasurable power of spiritual abilities.' At this time, there was another Bodhisattva in the assembly named Lion Banner (Shi Zi Chuang), who said to the Bodhisattva King of Dharani Mastery: 'Good man! What kind of Dharani gate (Dharani, a mnemonic device) does a Bodhisattva-Mahasattva (Great Bodhisattva) obtain, that they can uphold all the Buddha's words, and that the words and meanings they expound are inexhaustible?' The Bodhisattva King of Dharani Mastery said: 'Good man! There are eight Dharanis, which if a Bodhisattva-Mahasattva obtains, they can uphold all the Buddha's words, and the words and meanings they expound are inexhaustible. What are the eight? First is the Pure Sound Light Dharani (Jing Sheng Guang Ming Dharani); second is the Inexhaustible Vessel Dharani (Wu Jin Qi Dharani); third is the Immeasurable Boundary Dharani (Wu Liang Ji Dharani); fourth is the Great Ocean Dharani (Da Hai Dharani); fifth is the Lotus Flower Dharani (Lian Hua Dharani); sixth is...

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入無礙門陀羅尼；七者、四無礙智陀羅尼；八者、佛莊嚴瓔珞陀羅尼，是名為八。若有菩薩安住如是八陀羅尼，則能受持一切佛語，凡所演說字句及義而無窮盡。」

師子幢菩薩言：「善哉！大士！唯愿廣說，菩薩聞已，當得受持一切佛法。」

陀羅尼自在王菩薩言：「善男子！諦聽！諦聽！當爲汝說。凈聲光明陀羅尼者，菩薩摩訶薩若得住者，能于無量無邊佛所，具足成就無量功德、得凈四大，以是因緣其聲微妙。宣說法時，其音遍滿一佛世界、二佛世界、五佛世界、十佛世界、二十佛世界、三十佛世界、四十佛世界、五十佛世界、百佛世界、千佛世界、萬佛世界，乃至百千萬佛世界，不可稱不可數，隨所說法即得遍聞。

「其說法時，所坐法座師子之床，或一由旬、或如須彌、或如梵處坐如是處，設有十方無量諸佛講宣道化，普得聞之受持不忘，善解字句及其義味。

「自說法時，及聽佛說，於是二事各無妨礙。於一字中說一切法，一字者所謂為阿。阿者諸字之初，菩薩摩訶薩說阿字時，即能演說一切諸法。阿之言無，無者，諸法無根、諸法無生、諸法無初、諸法無邊、諸法無盡、諸法無作、諸法無來、諸法無去、諸法無住、諸法無性、諸法無出、諸法無行、諸法無增、諸法無高、諸法

【現代漢語翻譯】 現代漢語譯本 『入無礙門陀羅尼』（進入無障礙之門的咒語）；七者，『四無礙智陀羅尼』（四種無礙智慧的咒語）；八者，『佛莊嚴瓔珞陀羅尼』（佛陀莊嚴瓔珞的咒語），這被稱為八種陀羅尼。如果菩薩安住于這八種陀羅尼，就能受持一切佛語，凡所演說的字句和意義都無窮無盡。 師子幢菩薩說：『太好了！大士！希望您能詳細解說，菩薩聽聞后，應當能夠受持一切佛法。』 陀羅尼自在王菩薩說：『善男子！仔細聽！仔細聽！我將為你解說。所謂『凈聲光明陀羅尼』，如果菩薩摩訶薩能夠安住於此，就能在無量無邊的佛所，圓滿成就無量功德，獲得清凈的四大，因此他的聲音非常微妙。在宣講佛法時，他的聲音能夠遍滿一個佛世界、兩個佛世界、五個佛世界、十個佛世界、二十個佛世界、三十個佛世界、四十個佛世界、五十個佛世界、一百個佛世界、一千個佛世界、一萬個佛世界，乃至百千萬佛世界，不可稱量不可計數，所說的法都能被普遍聽聞。 『當他說法時，所坐的法座，獅子之床，或者有一由旬（古印度長度單位，約11-16公里），或者像須彌山（佛教中的聖山），或者像梵天所居之處。坐在這樣的地方，即使有十方無量諸佛在講經說法，也都能普遍聽聞，受持不忘，善解字句及其意義。』 『自己說法時，以及聽佛說法時，在這兩件事上都沒有任何障礙。在一個字中就能說出一切法，這個字就是『阿』。『阿』是所有字的開始。菩薩摩訶薩在說『阿』字時，就能演說一切諸法。『阿』的意思是『無』，『無』的意思是，諸法無根、諸法無生、諸法無初、諸法無邊、諸法無盡、諸法無作、諸法無來、諸法無去、諸法無住、諸法無性、諸法無出、諸法無行、諸法無增、諸法無高、諸法』

【English Translation】 English version 'The Dharani of Entering the Unobstructed Gate'; seventh, 'The Dharani of the Four Unobstructed Wisdoms'; eighth, 'The Dharani of the Buddha's Adorned Garland', these are called the eight. If a Bodhisattva dwells in these eight Dharanis, he can uphold all the Buddha's words, and the words and meanings he expounds will be inexhaustible. Bodhisattva Lion Banner said, 'Excellent! Great One! We wish you would explain in detail, so that Bodhisattvas, upon hearing, may be able to uphold all the Buddha's teachings.' Bodhisattva Dharani Sovereign King said, 'Good man! Listen carefully! Listen carefully! I will explain it to you. The so-called 'Dharani of Pure Sound and Light', if a Bodhisattva Mahasattva can dwell in it, he can, in the presence of countless Buddhas, fully accomplish immeasurable merits, obtain the purity of the four great elements, and therefore his voice is very subtle. When expounding the Dharma, his voice can pervade one Buddha world, two Buddha worlds, five Buddha worlds, ten Buddha worlds, twenty Buddha worlds, thirty Buddha worlds, forty Buddha worlds, fifty Buddha worlds, one hundred Buddha worlds, one thousand Buddha worlds, ten thousand Buddha worlds, and even hundreds of millions of Buddha worlds, immeasurable and countless, and the Dharma he speaks can be universally heard. 'When he expounds the Dharma, the Dharma seat he sits on, the lion's bed, may be one yojana (an ancient Indian unit of distance, about 11-16 kilometers), or like Mount Sumeru (a sacred mountain in Buddhism), or like the place where Brahma dwells. Sitting in such a place, even if there are countless Buddhas in the ten directions preaching the Dharma, he can universally hear them, uphold them without forgetting, and understand the words and their meanings well.' 'When he himself expounds the Dharma, and when he listens to the Buddha expounding the Dharma, there is no hindrance in these two matters. In one word, he can speak all the Dharmas, and that word is 'A'. 'A' is the beginning of all words. When a Bodhisattva Mahasattva speaks the word 'A', he can expound all the Dharmas. The meaning of 'A' is 'no', and the meaning of 'no' is that all Dharmas have no root, all Dharmas are unborn, all Dharmas have no beginning, all Dharmas are boundless, all Dharmas are endless, all Dharmas are uncreated, all Dharmas have no coming, all Dharmas have no going, all Dharmas have no dwelling, all Dharmas have no nature, all Dharmas have no arising, all Dharmas have no practice, all Dharmas have no increase, all Dharmas have no height, all Dharmas'

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無減、諸法無主、諸法無用、諸法無愿；諸法無戲論亦無覺觀，無說、無聽、無處、無入。諸法無我及無眾生、無凈、無命、無名、無主、無有士夫、無內、無外、無常、無相、無億、無量、無為、無跡、無句、無字、無礙、無共、無隨他、無隨己、無執、無放、無取、無舍、無數、無身、無凈、無穢、無轉、無變、無受、無聲、無相、無結、無污、無狂、無漏、無有、無覆、無濁、無對、無色、無受、無想、無行、無識、無因、無果、無陰入界、無因緣、無境界、無受、無慾、無色、無無色、無誘導、無黑、無白、無滓、無思惟、無時、無歸、無凈、無雜、無燒、無習、無屋、無支、無動、無住、無堅、無脆、無可見、無可觸、無光、無闇、無曲、無罪、無實、無虛、無癡、無觀、無見、無修、無見、無聞、無覺、無智、無觸、無識。

「善男子！菩薩摩訶薩獲得如是凈聲光明陀羅尼時，於此一字說一切法。菩薩於此一字之中說無量義，無有錯謬，不壞法界、不失字義。菩薩得是陀羅尼已，身口意凈，舉動進止眾生樂見，是名身凈。凡所演說眾生樂聞，是名口凈。修集慈悲喜捨之心，是名意凈。

「菩薩得是陀羅尼已，能凈二施，財施、法施；能凈于戒，見毀戒者不生噁心；能凈于忍，見害眾生不生瞋

【現代漢語翻譯】 現代漢語譯本：

沒有減少，諸法沒有主宰，諸法沒有作用，諸法沒有願望；諸法沒有戲論也沒有覺觀，沒有說，沒有聽，沒有處所，沒有進入。諸法沒有我以及沒有眾生（sattvas），沒有清凈，沒有生命，沒有名稱，沒有主宰，沒有士夫（purusa），沒有內在，沒有外在，沒有常，沒有相，沒有億，沒有量，沒有作為，沒有軌跡，沒有語句，沒有文字，沒有障礙，沒有共同，沒有隨他，沒有隨己，沒有執著，沒有放下，沒有取，沒有舍，沒有數量，沒有身體，沒有清凈，沒有污穢，沒有轉動，沒有變化，沒有感受，沒有聲音，沒有相狀，沒有結縛，沒有污染，沒有瘋狂，沒有煩惱，沒有存在，沒有覆蓋，沒有渾濁，沒有對立，沒有顏色，沒有感受，沒有思想，沒有行為，沒有意識，沒有原因，沒有結果，沒有陰（skandha）、入（ayatana）、界（dhatu），沒有因緣，沒有境界，沒有感受，沒有慾望，沒有色，沒有無色，沒有誘導，沒有黑，沒有白，沒有渣滓，沒有思惟，沒有時間，沒有歸宿，沒有清凈，沒有雜染，沒有燃燒，沒有習氣，沒有房屋，沒有支分，沒有動搖，沒有住處，沒有堅固，沒有脆弱，沒有可見，沒有可觸，沒有光明，沒有黑暗，沒有彎曲，沒有罪過，沒有真實，沒有虛妄，沒有愚癡，沒有觀察，沒有見解，沒有修行，沒有見，沒有聞，沒有覺，沒有智，沒有觸，沒有識。

『善男子！菩薩摩訶薩（bodhisattva-mahasattva）獲得如此清凈音聲光明陀羅尼（dharani）時，用這一個字說一切法。菩薩在這一個字之中說無量意義，沒有錯誤，不破壞法界（dharmadhatu），不失去字義。菩薩得到這個陀羅尼后，身口意清凈，舉動進退眾生都樂於見到，這叫做身凈。凡所演說眾生都樂於聽聞，這叫做口凈。修集慈悲喜捨之心，這叫做意凈。

『菩薩得到這個陀羅尼后，能清凈二施，財施（dana）、法施（dharma-dana）；能清凈于戒（sila），見到毀戒的人不生噁心；能清凈于忍（ksanti），見到傷害眾生的人不生嗔恨。 English version:

No decrease, all dharmas are without a master, all dharmas are without function, all dharmas are without desire; all dharmas are without conceptual proliferation and without perception, without speaking, without hearing, without a place, without entering. All dharmas are without self and without sentient beings (sattvas), without purity, without life, without name, without a master, without a person (purusa), without inner, without outer, without permanence, without form, without a billion, without measure, without action, without trace, without a phrase, without a word, without obstruction, without commonality, without following others, without following oneself, without attachment, without letting go, without taking, without abandoning, without number, without body, without purity, without impurity, without turning, without change, without feeling, without sound, without form, without bondage, without defilement, without madness, without outflows, without existence, without covering, without turbidity, without opposition, without color, without feeling, without thought, without action, without consciousness, without cause, without effect, without aggregates (skandha), sense bases (ayatana), realms (dhatu), without conditions, without realm, without feeling, without desire, without form, without formlessness, without inducement, without black, without white, without dregs, without thinking, without time, without refuge, without purity, without impurity, without burning, without habit, without house, without limb, without movement, without dwelling, without firmness, without fragility, without visible, without tangible, without light, without darkness, without crookedness, without fault, without real, without unreal, without ignorance, without observation, without view, without practice, without seeing, without hearing, without feeling, without wisdom, without touch, without consciousness.

'Good man! When a Bodhisattva-Mahasattva obtains such a pure sound light dharani, he speaks all dharmas with this one word. The Bodhisattva speaks immeasurable meanings within this one word, without error, without destroying the dharmadhatu, without losing the meaning of the word. When the Bodhisattva obtains this dharani, his body, speech, and mind are pure. His movements and actions are pleasing to sentient beings, this is called body purity. Whatever he speaks is pleasing to sentient beings, this is called speech purity. Cultivating the mind of loving-kindness, compassion, joy, and equanimity, this is called mind purity.

'When the Bodhisattva obtains this dharani, he can purify the two kinds of giving, material giving (dana) and dharma giving (dharma-dana); he can purify the precepts (sila), not generating evil thoughts when seeing those who break the precepts; he can purify patience (ksanti), not generating anger when seeing those who harm sentient beings.

【English Translation】 No decrease, all dharmas are without a master, all dharmas are without function, all dharmas are without desire; all dharmas are without conceptual proliferation and without perception, without speaking, without hearing, without a place, without entering. All dharmas are without self and without sentient beings (sattvas), without purity, without life, without name, without a master, without a person (purusa), without inner, without outer, without permanence, without form, without a billion, without measure, without action, without trace, without a phrase, without a word, without obstruction, without commonality, without following others, without following oneself, without attachment, without letting go, without taking, without abandoning, without number, without body, without purity, without impurity, without turning, without change, without feeling, without sound, without form, without bondage, without defilement, without madness, without outflows, without existence, without covering, without turbidity, without opposition, without color, without feeling, without thought, without action, without consciousness, without cause, without effect, without aggregates (skandha), sense bases (ayatana), realms (dhatu), without conditions, without realm, without feeling, without desire, without form, without formlessness, without inducement, without black, without white, without dregs, without thinking, without time, without refuge, without purity, without impurity, without burning, without habit, without house, without limb, without movement, without dwelling, without firmness, without fragility, without visible, without tangible, without light, without darkness, without crookedness, without fault, without real, without unreal, without ignorance, without observation, without view, without practice, without seeing, without hearing, without feeling, without wisdom, without touch, without consciousness. 'Good man! When a Bodhisattva-Mahasattva obtains such a pure sound light dharani, he speaks all dharmas with this one word. The Bodhisattva speaks immeasurable meanings within this one word, without error, without destroying the dharmadhatu, without losing the meaning of the word. When the Bodhisattva obtains this dharani, his body, speech, and mind are pure. His movements and actions are pleasing to sentient beings, this is called body purity. Whatever he speaks is pleasing to sentient beings, this is called speech purity. Cultivating the mind of loving-kindness, compassion, joy, and equanimity, this is called mind purity. 'When the Bodhisattva obtains this dharani, he can purify the two kinds of giving, material giving (dana) and dharma giving (dharma-dana); he can purify the precepts (sila), not generating evil thoughts when seeing those who break the precepts; he can purify patience (ksanti), not generating anger when seeing those who harm sentient beings.

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惱；能凈精進，修行善法無有休息；能凈禪定，壞憍慢故；能凈智慧，除無明故；能凈于業，壞惡因故；能凈于眼，得三眼故；能凈于耳，獲得天耳聞佛聲故；能凈于鼻，悉嗅諸佛凈戒香故；能凈于口，于甘露味不貪著故；能凈于身，得化身故；能凈于意，善思惟故；能凈於色，三十二相故；能凈于聲，說妙法故；能凈于香，戒聞施等得清凈故；能凈于味，得無上味故；能凈于觸，修集無上諸三昧故；能凈於法，觀諸法界無分別故；能凈于念，如所聞法不忘失故；能凈于意，永不繫屬諸魔黨故；能凈於行，觀察甚深諸法界故。

「善男子！菩薩住是陀羅尼已，隨說音聲所至之處，身之光明亦如是照。善男子！是陀羅尼成就如是無量功德。

「無盡器陀羅尼者，菩薩住是陀羅尼已，說色無常不可窮盡，說色是苦亦不可盡，說色無我、說色如沫如幻水月夢響影焰亦不可盡。說色無性亦不可盡，說色無相、空不可說、不可願求、不可造作、不生不滅，非是過去未來現在、非內、非外、非凈、非穢、非我我所、非去、非來、非對、非礙、非一、非二。非是眾生，亦非壽命，亦非丈夫、非貪瞋癡、非有、非無、非漏、非無漏、非有為、非無為、非盲、非聾、非跛、非躄、非狂、非亂、非草木石、非樹、非地、非水火

【現代漢語翻譯】 現代漢語譯本 能凈化煩惱；能凈化精進，修行善法沒有休息；能凈化禪定，因為能破除驕慢；能凈化智慧，因為能去除無明；能凈化業，因為能破除惡因；能凈化眼睛，因為能得到三眼（肉眼、天眼、慧眼）；能凈化耳朵，因為能獲得天耳聽到佛的聲音；能凈化鼻子，因為能嗅到諸佛清凈的戒香；能凈化口，因為對甘露味不貪著；能凈化身體，因為能得到化身；能凈化意念，因為能善於思維；能凈化色身，因為有三十二相（佛的三十二種殊勝的身體特徵）；能凈化聲音，因為能說微妙的佛法；能凈化香，因為持戒、聽聞、佈施等而得清凈；能凈化味，因為能得到無上的味道；能凈化觸，因為修習無上的各種三昧（禪定）；能凈化法，因為能觀察諸法界沒有分別；能凈化念，因為能對所聽聞的佛法不忘失；能凈化意，因為永遠不被諸魔黨所束縛；能凈化行為，因為能觀察甚深的諸法界。 『善男子！菩薩安住於此陀羅尼（總持）之後，隨著所說音聲到達之處，身體的光明也同樣照耀。善男子！此陀羅尼成就如此無量的功德。』 『無盡器陀羅尼（無盡的容器總持）』，菩薩安住於此陀羅尼之後，說色（物質現象）無常，不可窮盡；說色是苦，也不可窮盡；說色無我，說色如泡沫、如幻影、如水中月、如夢、如響、如影子、如火焰，也不可窮盡。說色無自性，也不可窮盡；說色無相、空，不可說、不可願求、不可造作、不生不滅，不是過去、未來、現在，不是內、不是外、不是清凈、不是污穢、不是我、不是我所，不是去、不是來、不是對、不是礙、不是一、不是二。不是眾生，也不是壽命，也不是丈夫，不是貪嗔癡，不是有、不是無，不是有漏、不是無漏，不是有為、不是無為，不是盲、不是聾、不是跛、不是瘸、不是狂、不是亂，不是草木石頭，不是樹，不是地，不是水火。

【English Translation】 English version It can purify afflictions; it can purify diligence, practicing good dharmas without rest; it can purify dhyana (meditation), because it destroys arrogance; it can purify wisdom, because it removes ignorance; it can purify karma, because it destroys evil causes; it can purify the eyes, because it attains the three eyes (flesh eye, heavenly eye, wisdom eye); it can purify the ears, because it obtains heavenly ears to hear the Buddha's voice; it can purify the nose, because it can smell the pure precepts of all Buddhas; it can purify the mouth, because it is not attached to the taste of nectar; it can purify the body, because it obtains a transformation body; it can purify the mind, because it is good at contemplation; it can purify the physical form, because it has the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics); it can purify the voice, because it speaks the wonderful Dharma; it can purify fragrance, because it is purified by keeping precepts, listening, giving, etc.; it can purify taste, because it obtains the supreme taste; it can purify touch, because it cultivates the supreme samadhis (meditative states); it can purify the Dharma, because it observes all the realms of Dharma without discrimination; it can purify mindfulness, because it does not forget the Dharma it has heard; it can purify the mind, because it is never bound by the parties of demons; it can purify conduct, because it observes the profound realms of Dharma. 'Good man! When a Bodhisattva dwells in this dharani (mantra), wherever the sound of his voice reaches, the light of his body also shines. Good man! This dharani accomplishes such immeasurable merits.' 'The Dharani of the Inexhaustible Vessel (an inexhaustible container mantra)', when a Bodhisattva dwells in this dharani, he speaks of form (material phenomena) as impermanent, which is inexhaustible; he speaks of form as suffering, which is also inexhaustible; he speaks of form as non-self, he speaks of form as like foam, like illusion, like the moon in water, like a dream, like an echo, like a shadow, like a flame, which is also inexhaustible. He speaks of form as having no inherent nature, which is also inexhaustible; he speaks of form as without characteristics, empty, indescribable, not to be desired, not to be created, not arising, not ceasing, not past, future, or present, not internal, not external, not pure, not impure, not self, not belonging to self, not going, not coming, not opposite, not obstructive, not one, not two. It is not a sentient being, nor is it a lifespan, nor is it a man, not greed, anger, or delusion, not existence, not non-existence, not with outflows, not without outflows, not conditioned, not unconditioned, not blind, not deaf, not lame, not crippled, not mad, not confused, not grass, wood, or stone, not a tree, not earth, not water, not fire.

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風、非舍、非宅、非城、非郭、非大村落、非山、非圓、非方、非四大造、非作、非受、非聲、非聞、非是可說。十二因緣不可窮盡，非常、非斷、無業、無果、非陰入界、非住欲界色無色界、非同、非異，亦非煩惱、非凈、非污、非平、非曲，菩薩摩訶薩說色如是不可窮盡。善男子！是無盡器陀羅尼者，有無量無邊不可說分。分此一分以為千分，我于如是千分之中，唯說一分猶不能盡。

「無量際陀羅尼者，際者所謂常見斷見，無量者謂十二因緣；際者所謂無明行識乃至老死眾苦聚集，又無量者所謂生死。又復際者謂無始終，又復際者謂無取捨，又復際者無出無滅，又復際者無污無凈其性凈故，又復際者所謂可見，又復際者所謂名色，又復際者有為無為。又復際者，所謂三世內外業果，無業無果，善及不善，有漏無漏業及煩惱，我以無我生死涅槃。

「善男子！夫無量者所謂微塵，際者所謂地水火風，是名無量際陀羅尼。菩薩住是陀羅尼已，無量劫中為眾說法，而其所說字句義味不可窮盡，是陀羅尼成就如是無量功德。

「大海陀羅尼者，善男子！猶如大海，四天下中所有諸色，眾生卉木藥樹穀子，日月星宿雲氣雷電，國邑聚落城郭殿堂園池山河，如是一切諸種種色悉于中現。菩薩住是陀羅尼已

【現代漢語翻譯】 現代漢語譯本：風不是住所，不是房屋，不是城市，不是外郭，不是大村落，不是山，不是圓形，不是方形，不是四大元素所造，不是造作，不是感受，不是聲音，不是聽聞，不是可以用言語表達的。十二因緣是不可窮盡的，不是常，不是斷，沒有業，沒有果，不是陰、入、界（五蘊、十二處、十八界），不住于欲界、色界、無色界，不是相同，不是相異，也不是煩惱，不是清凈，不是污穢，不是平坦，不是彎曲。菩薩摩訶薩（偉大的菩薩）說色（物質現象）是這樣不可窮盡的。善男子！這無盡器陀羅尼（一種總持法門）有無量無邊不可說的部分。如果將這一部分分為千份，我即使只說這千份中的一份，也無法說完。 無量際陀羅尼（一種總持法門）中，『際』指的是常見和斷見，『無量』指的是十二因緣；『際』指的是無明、行、識乃至老死眾苦的聚集，『無量』指的是生死輪迴。『際』又指沒有開始也沒有結束，『際』又指沒有取捨，『際』又指沒有出現也沒有滅亡，『際』又指沒有污穢也沒有清凈，其自性是清凈的。『際』又指可見的，『際』又指名色（精神和物質），『際』又指有為法和無為法。『際』又指過去、現在、未來三世的內外業果，沒有業也沒有果，善和不善，有漏和無漏的業以及煩惱，我以無我、生死、涅槃來解釋。 善男子！『無量』指的是微塵，『際』指的是地、水、火、風，這稱為無量際陀羅尼。菩薩安住于這個陀羅尼之後，在無量劫中為眾生說法，而他所說的字句義理是不可窮盡的，這個陀羅尼成就瞭如此無量的功德。 大海陀羅尼（一種總持法門），善男子！就像大海一樣，四天下（佛教宇宙觀中的四大洲）中所有的顏色，眾生、草木、藥樹、穀物，日月星辰、雲氣雷電，國都、村落、城郭、殿堂、園林、山河，所有這些種種的顏色都顯現在其中。菩薩安住于這個陀羅尼之後

【English Translation】 English version: It is not wind, not a dwelling, not a house, not a city, not an outer wall, not a large village, not a mountain, not round, not square, not made of the four great elements, not created, not felt, not a sound, not heard, not something that can be spoken. The twelve links of dependent origination are inexhaustible, not permanent, not annihilated, without karma, without result, not the aggregates, entrances, and realms (skandhas, ayatanas, dhatus), not dwelling in the desire realm, form realm, or formless realm, not the same, not different, also not affliction, not pure, not defiled, not flat, not curved. The Bodhisattva Mahasattva (great Bodhisattva) says that form (material phenomena) is thus inexhaustible. Good man! This inexhaustible vessel Dharani (a kind of mantra) has countless, boundless, and unspeakable parts. If one divides this one part into a thousand parts, I could not finish speaking even if I only spoke of one of those thousand parts. In the Immeasurable Boundary Dharani (a kind of mantra), 『boundary』 refers to the views of permanence and annihilation, 『immeasurable』 refers to the twelve links of dependent origination; 『boundary』 refers to the gathering of ignorance, action, consciousness, and even old age and death, 『immeasurable』 refers to the cycle of birth and death. 『Boundary』 also refers to having no beginning and no end, 『boundary』 also refers to having no grasping or rejection, 『boundary』 also refers to having no arising and no ceasing, 『boundary』 also refers to having no defilement and no purity, its nature is pure. 『Boundary』 also refers to what is visible, 『boundary』 also refers to name and form (mind and matter), 『boundary』 also refers to conditioned and unconditioned phenomena. 『Boundary』 also refers to the internal and external karmic results of the three times (past, present, future), no karma and no result, good and bad, defiled and undefiled karma and afflictions, I explain with no-self, birth and death, and nirvana. Good man! 『Immeasurable』 refers to dust particles, 『boundary』 refers to earth, water, fire, and wind, this is called the Immeasurable Boundary Dharani. After a Bodhisattva dwells in this Dharani, he teaches the Dharma to sentient beings for countless eons, and the words, phrases, and meanings he speaks are inexhaustible, this Dharani achieves such immeasurable merits. The Ocean Dharani (a kind of mantra), good man! Just like the ocean, all the colors in the four continents (the four continents in Buddhist cosmology), sentient beings, grasses, trees, medicinal plants, grains, the sun, moon, stars, clouds, thunder, and lightning, capitals, villages, cities, palaces, gardens, mountains, and rivers, all these various colors appear within it. After a Bodhisattva dwells in this Dharani

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亦復如是，一切眾生身口意業，各各於是菩薩身中一一印現，十方世界所有眾生所有口業，悉于菩薩口中印現，是故菩薩有所言說皆悉真實。印者名無所有，謂諸法無有覺觀，無說無邊、無作無貪，是名第一真實之義。

「復有遮印，遮之言眼，眼即無常可凈可見。復有那印，那之言名，一切諸法流佈故名，真實無名。復有邏印，邏之言世，一切世間屬愛無明。復有陀印，陀之言十，佛具十力能化眾生。復有波印，波之言五，如來遠離除滅五欲，得阿耨多羅三藐三菩提。復有殺印，殺之言六，如來真實了知六入故，能調伏一切眾生。復有殺印，殺之言六，如來具足六念處故，得大自在。復有殺印，殺之言六，如來具足六神通故，能以神通教化眾生。復有婆印，婆之言左，如來世尊離左道故，得阿耨多羅三藐三菩提。復有多印，多之言實，如來善覺真實之性，故名正覺。復有耶印，耶之言彼，如來等知此彼平等。復有婆印，婆之言結，如來遠離諸煩惱故，名阿梨呵。復有阇印，阇言生老，如來已過生老之分，故名世尊。復有曇印，曇之言法，如來說法清凈無垢。復有奢印，奢之言奢摩他，如來成就修奢摩他。復有佉印，佉之言虛空，如來知見一切諸法同於虛空。復有迦印，迦言苦行，如來遠離一切苦行。復有婆印

【現代漢語翻譯】 現代漢語譯本：同樣如此，一切眾生的身、口、意業，都各自在這位菩薩的身中一一顯現。十方世界所有眾生的所有口業，都全部在這位菩薩的口中顯現，因此菩薩所說的一切都是真實的。『印』的意思是無所有，指的是諸法沒有覺察和觀想，沒有言說，沒有邊際，沒有造作，沒有貪戀，這被稱為第一真實的意義。 還有遮印，『遮』的意思是眼睛，眼睛是無常的，可以被凈化和看見。還有那印，『那』的意思是名字，一切諸法流佈所以稱為名字，真實是無名的。還有邏印，『邏』的意思是世間，一切世間都屬於愛和無明。還有陀印，『陀』的意思是十，佛具有十力能夠教化眾生。還有波印，『波』的意思是五，如來遠離併除滅五欲，證得阿耨多羅三藐三菩提（無上正等正覺）。還有殺印，『殺』的意思是六，如來真實了知六入（眼、耳、鼻、舌、身、意）的緣故，能夠調伏一切眾生。還有殺印，『殺』的意思是六，如來具足六念處（唸佛、念法、念僧、念戒、念施、念天）的緣故，得到大自在。還有殺印，『殺』的意思是六，如來具足六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的緣故，能夠以神通教化眾生。還有婆印，『婆』的意思是左，如來世尊遠離左道（邪道）的緣故，證得阿耨多羅三藐三菩提。還有多印，『多』的意思是真實，如來善於覺悟真實之性，所以稱為正覺。還有耶印，『耶』的意思是彼，如來平等了知此和彼是平等的。還有婆印，『婆』的意思是結，如來遠離一切煩惱的緣故，稱為阿梨呵（應供）。還有阇印，『阇』的意思是生老，如來已經超越生老之分，所以稱為世尊。還有曇印，『曇』的意思是法，如來說法清凈無垢。還有奢印，『奢』的意思是奢摩他（止），如來成就修習奢摩他。還有佉印，『佉』的意思是虛空，如來知見一切諸法等同於虛空。還有迦印，『迦』的意思是苦行，如來遠離一切苦行。還有婆印

【English Translation】 English version: It is also like this, the karma of body, speech, and mind of all sentient beings, each appears individually in the body of this Bodhisattva. All the verbal karma of all sentient beings in the ten directions, all appear in the mouth of this Bodhisattva, therefore, whatever the Bodhisattva says is all true. 'Seal' means non-existence, referring to the fact that all dharmas have no perception or contemplation, no speech, no boundaries, no action, and no attachment, this is called the meaning of the first truth. There is also the 'cha' seal, 'cha' means eye, the eye is impermanent, can be purified and seen. There is also the 'na' seal, 'na' means name, all dharmas flow and are therefore called names, the truth is nameless. There is also the 'la' seal, 'la' means world, all worlds belong to love and ignorance. There is also the 'dha' seal, 'dha' means ten, the Buddha possesses ten powers to teach sentient beings. There is also the 'pa' seal, 'pa' means five, the Tathagata is far from and eliminates the five desires, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). There is also the 'sha' seal, 'sha' means six, the Tathagata truly understands the six entrances (eye, ear, nose, tongue, body, mind), therefore, is able to subdue all sentient beings. There is also the 'sha' seal, 'sha' means six, the Tathagata possesses the six mindfulnesses (mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and heaven), therefore, attains great freedom. There is also the 'sha' seal, 'sha' means six, the Tathagata possesses the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows), therefore, is able to teach sentient beings with supernormal powers. There is also the 'bha' seal, 'bha' means left, the World Honored Tathagata is far from the left path (evil path), therefore, attains Anuttara-samyak-sambodhi. There is also the 'da' seal, 'da' means truth, the Tathagata is good at awakening to the nature of truth, therefore, is called the Rightly Awakened One. There is also the 'ya' seal, 'ya' means that, the Tathagata equally knows that this and that are equal. There is also the 'bha' seal, 'bha' means knot, the Tathagata is far from all afflictions, therefore, is called Arhat (worthy of offerings). There is also the 'ja' seal, 'ja' means birth and old age, the Tathagata has already transcended the division of birth and old age, therefore, is called the World Honored One. There is also the 'dha' seal, 'dha' means Dharma, the Tathagata's teaching of the Dharma is pure and without defilement. There is also the 'sha' seal, 'sha' means Shamatha (calm abiding), the Tathagata has accomplished the practice of Shamatha. There is also the 'kha' seal, 'kha' means emptiness, the Tathagata knows and sees that all dharmas are the same as emptiness. There is also the 'ka' seal, 'ka' means ascetic practice, the Tathagata is far from all ascetic practices. There is also the 'bha' seal

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，婆之言實，如來所說四真諦者即是真實。復有摩印，摩之言道，如來能說八正之道。復有伽印，伽之言深，如來所說其義甚深。復有羼印，羼之言忍，如來具足忍波羅蜜。復有呼印，呼之言贊，如來常贊十方諸佛。復有若印，若之言遍知，是故如來名一切智。復有婆印，婆之言有，如來已解一切諸有。復有車印，車之言欲，如來欲於一切善法。復有波印，波之言前，如來常為一切眾生現前說法。復有頗印，頗之言果，如來常說四沙門果。

「善男子！因如是字演說諸法，所有諸字悉于菩薩口業印現，是名大海陀羅尼也。

「蓮花陀羅尼者，菩薩住是陀羅尼已，所說法處常出七寶凈妙蓮花以為法座，菩薩坐上宣說法化。又復多雨無量蓮花，是諸蓮花亦出種種清凈法音，其音深廣多諸方喻，十二部音、清凈之音、斷煩惱音。爾時，菩薩默然而住，是諸蓮花皆能演法，亦出種種無量光明，一切眾生皆見菩薩坐諸花臺施作佛事，是名蓮花陀羅尼也。

「入無礙門陀羅尼者，菩薩摩訶薩說一法時無有掛礙，若說二法、三法、四法，乃至百千無量無邊恒沙等法，如四天下微塵等法，乃至三千大千世界微塵等法，乃至恒河沙等諸佛世界微塵等法，于字句義亦無掛礙，是名入無礙門陀羅尼也。

「四無礙智

【現代漢語翻譯】 現代漢語譯本：'婆'的意思是真實，如來所說的四真諦（苦、集、滅、道）就是真實。還有'摩'印，'摩'的意思是道，如來能夠宣說八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。還有'伽'印，'伽'的意思是深，如來所說的義理非常深奧。還有'羼'印，'羼'的意思是忍，如來具足忍辱波羅蜜（忍耐的修行）。還有'呼'印，'呼'的意思是贊，如來常常讚歎十方諸佛。還有'若'印，'若'的意思是遍知，因此如來被稱為一切智（對一切事物都了知）。還有'婆'印，'婆'的意思是有，如來已經瞭解一切諸有（存在）。還有'車'印，'車'的意思是欲，如來對於一切善法都有愿欲。還有'波'印，'波'的意思是前，如來常常為一切眾生現前說法。還有'頗'印，'頗'的意思是果，如來常常宣說四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 善男子！因為這些字而演說諸法，所有這些字都顯現在菩薩的口業印中，這叫做大海陀羅尼（能持一切法的大總持）。 蓮花陀羅尼（以蓮花為象徵的總持）是，菩薩安住于這個陀羅尼之後，所說法的地方常常出現七寶清凈美妙的蓮花作為法座，菩薩坐在上面宣說佛法教化眾生。又會降下無量蓮花，這些蓮花也發出種種清凈的法音，其聲音深廣，包含多種比喻，有十二部音（佛經的十二種分類）、清凈之音、斷除煩惱之音。這時，菩薩默然安住，這些蓮花都能演說佛法，也發出種種無量的光明，一切眾生都能看見菩薩坐在蓮花臺上施行佛事，這叫做蓮花陀羅尼。 入無礙門陀羅尼（進入無障礙法門的陀羅尼）是，菩薩摩訶薩（大菩薩）在說一種法的時候沒有任何障礙，如果說兩種法、三種法、四種法，乃至百千無量無邊恒河沙數等法，如同四天下微塵等法，乃至三千大千世界微塵等法，乃至恒河沙數諸佛世界微塵等法，對於字句和意義也沒有任何障礙，這叫做入無礙門陀羅尼。 四無礙智（四種無礙的智慧）

【English Translation】 English version: 'Bha' means truth, and the Four Noble Truths (dukkha, samudaya, nirodha, magga) spoken by the Tathagata are the truth. There is also the 'Ma' seal, 'Ma' means the path, and the Tathagata can expound the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). There is also the 'Ga' seal, 'Ga' means profound, and the meaning spoken by the Tathagata is very profound. There is also the 'Kshana' seal, 'Kshana' means patience, and the Tathagata is complete with the patience paramita (perfection of patience). There is also the 'Hu' seal, 'Hu' means praise, and the Tathagata always praises the Buddhas of the ten directions. There is also the 'Ya' seal, 'Ya' means all-knowing, therefore the Tathagata is called the All-Knowing One (knowing all things). There is also the 'Bha' seal, 'Bha' means existence, and the Tathagata has understood all existences. There is also the 'Cha' seal, 'Cha' means desire, and the Tathagata has desire for all good dharmas. There is also the 'Pa' seal, 'Pa' means before, and the Tathagata always appears before all sentient beings to preach the Dharma. There is also the 'Pha' seal, 'Pha' means fruit, and the Tathagata always speaks of the four fruits of a Sramana (Sotapanna, Sakadagami, Anagami, Arhat). Good man! Because of these letters, the dharmas are expounded, and all these letters appear in the mouth karma seal of the Bodhisattva, this is called the Great Ocean Dharani (the great total retention that can hold all dharmas). The Lotus Dharani (the total retention symbolized by the lotus) is that when a Bodhisattva dwells in this dharani, the place where the Dharma is preached always produces seven-jeweled pure and wonderful lotuses as Dharma seats, and the Bodhisattva sits on them to preach the Dharma and teach sentient beings. Moreover, countless lotuses will rain down, and these lotuses will also emit various pure Dharma sounds, the sounds are profound and broad, containing many metaphors, including the twelve divisions of sounds (twelve categories of Buddhist scriptures), pure sounds, and sounds that cut off afflictions. At this time, the Bodhisattva remains silent, and these lotuses can all expound the Dharma, and also emit various immeasurable lights, and all sentient beings can see the Bodhisattva sitting on the lotus platforms performing Buddha deeds, this is called the Lotus Dharani. The Dharani of Entering the Unobstructed Gate (the dharani of entering the unobstructed Dharma gate) is that when a Bodhisattva Mahasattva (great Bodhisattva) speaks of one dharma, there is no obstruction, if speaking of two dharmas, three dharmas, four dharmas, up to hundreds of thousands of immeasurable and boundless dharmas like the sands of the Ganges, like the dust of the four continents, up to the dust of the three thousand great thousand worlds, up to the dust of the Buddha worlds like the sands of the Ganges, there is no obstruction in the words, sentences, and meanings, this is called the Dharani of Entering the Unobstructed Gate. The Four Unobstructed Wisdoms

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陀羅尼者，所謂法無礙智、義無礙智、辭無礙智、樂說無礙智。東方無量世界眾生有問法者，菩薩隨以法無礙答；南方無量世界眾生有問義者，菩薩隨以義無礙答；西方無量世界眾生有問辭者，菩薩隨以辭無礙答；北方無量世界眾生問樂說者，菩薩隨以樂說智答；是名四無礙智陀羅尼也。

「佛瓔珞莊嚴陀羅尼者，若有菩薩獲得如是七陀羅尼，其頂髻上有佛像現，其色真金有大光明，三十二相、八十種好。爾時，菩薩身口意等悉作佛業，其所思念如佛所念。菩薩具足如是佛業，能知大眾種種之心，知已隨意而為說法。若一日，若二日，乃至無量百千萬歲，不能盡其所知法門文字句義。

「又復具足四種智慧。何等為四？一者、知眾生心；二者、知諸字句；三者、知所說無盡；四者、知于真實。菩薩具足如是四智，能調眾生為阿耨多羅三藐三菩提。善男子！是名佛瓔珞莊嚴陀羅尼也。

「善男子！是八陀羅尼其分無量，於是分中分其一分以為千分，於是分中唯說一分猶不能盡，是陀羅尼成就如是無量功德。」

爾時，陀羅尼自在王菩薩即說頌曰：

「如來說八陀羅尼，　　若有菩薩具得者， 　能解諸經種種義，　　其辭句義不可盡， 　具足善業得妙聲，　　能令無量世間聞， 　眾生聞

【現代漢語翻譯】 現代漢語譯本 『陀羅尼』（Dharani，總持）指的是，所謂的法無礙智、義無礙智、辭無礙智、樂說無礙智。東方無量世界的眾生如果有問法的，菩薩就以法無礙智回答；南方無量世界的眾生如果有問義的，菩薩就以義無礙智回答；西方無量世界的眾生如果有問辭的，菩薩就以辭無礙智回答；北方無量世界的眾生如果有問樂說的，菩薩就以樂說智回答；這被稱為四無礙智陀羅尼。 『佛瓔珞莊嚴陀羅尼』（Buddha-necklace-adornment Dharani）指的是，如果有菩薩獲得了這樣的七種陀羅尼，他的頭頂上就會顯現佛像，其顏色是真金色，有大光明，具足三十二相、八十種好。那時，菩薩的身、口、意等都做佛的事業，他的所思所念如同佛的所思所念。菩薩具足這樣的佛業，能夠知道大眾的種種心念，知道后就隨其心意而為說法。即使是一天、兩天，乃至無量百千萬年，也不能窮盡他所知道的法門文字句義。 又具足四種智慧。是哪四種呢？一是、知眾生心；二是、知諸字句；三是、知所說無盡；四是、知于真實。菩薩具足這樣的四種智慧，能夠調伏眾生，令其成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！這被稱為佛瓔珞莊嚴陀羅尼。 善男子！這八種陀羅尼，其份量是無量的，在這份量中取一分，再將這一分分為千分，在這千分中只說一分，也無法窮盡，這陀羅尼成就瞭如此無量的功德。 當時，陀羅尼自在王菩薩（Dharani-svararaja Bodhisattva）即說頌道： 『如來說八陀羅尼，若有菩薩具得者，能解諸經種種義，其辭句義不可盡，具足善業得妙聲，能令無量世間聞，眾生聞』

【English Translation】 English version 『Dharani』 (total retention) refers to what is called unobstructed wisdom of the Dharma, unobstructed wisdom of meaning, unobstructed wisdom of eloquence, and unobstructed wisdom of joyful exposition. If beings in the immeasurable worlds of the East have questions about the Dharma, the Bodhisattva answers with unobstructed wisdom of the Dharma; if beings in the immeasurable worlds of the South have questions about meaning, the Bodhisattva answers with unobstructed wisdom of meaning; if beings in the immeasurable worlds of the West have questions about eloquence, the Bodhisattva answers with unobstructed wisdom of eloquence; if beings in the immeasurable worlds of the North have questions about joyful exposition, the Bodhisattva answers with the wisdom of joyful exposition; this is called the Dharani of the four unobstructed wisdoms. 『Buddha-necklace-adornment Dharani』 refers to the following: if a Bodhisattva obtains these seven Dharanis, an image of the Buddha will appear on the crown of his head, its color being true gold, with great light, possessing the thirty-two marks and eighty minor characteristics. At that time, the Bodhisattva's body, speech, and mind will all perform the deeds of a Buddha, and his thoughts will be like the thoughts of a Buddha. The Bodhisattva, possessing such Buddha deeds, can know the various thoughts of the assembly, and having known them, he will preach the Dharma according to their minds. Even if it were one day, two days, or even immeasurable hundreds of thousands of years, he could not exhaust the meaning of the words and phrases of the Dharma he knows. Furthermore, he possesses four kinds of wisdom. What are the four? First, knowing the minds of beings; second, knowing all words and phrases; third, knowing that what is spoken is inexhaustible; fourth, knowing the truth. A Bodhisattva who possesses these four kinds of wisdom can tame beings and lead them to achieve Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment). Good man! This is called the Buddha-necklace-adornment Dharani. Good man! These eight Dharanis are immeasurable in their divisions. If one takes one division from these divisions and divides it into a thousand parts, and then speaks of only one part of these thousand parts, it still cannot be exhausted. These Dharanis accomplish such immeasurable merits. At that time, the Bodhisattva Dharani-svararaja (Dharani Sovereign King) then spoke in verse: 『The Tathagata speaks of eight Dharanis, if a Bodhisattva obtains them all, he can understand the various meanings of all the sutras, the meaning of his words and phrases cannot be exhausted, he possesses good deeds and obtains a wonderful voice, which can be heard by immeasurable worlds, and beings who hear it』

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已修善法，　　修已獲得于解脫。 　無量劫中說無法，　　因一法根說無盡， 　亦因一字解多義，　　是名如來說際持。 　人中牛王斷二際，　　說中道義無有邊， 　具足智慧平等觀，　　雖成是持無得者。 　四方色等現大海，　　一切字印印菩薩， 　說法之時無障礙，　　成就大海陀羅尼。 　坐寶蓮花演說法，　　亦雨蓮花散大眾， 　蓮花亦說無量法，　　是名寂靜蓮花持。 　說於一字無障礙，　　無量字中亦如是， 　說無量義無有滯，　　具足如是無礙持。 　說法深義無有盡，　　辭及樂說無有邊， 　能破眾生疑網心，　　獲得無上智總持。 　頂髻常出如來像，　　身口意業佛無異。 　若具如是八持者，　　窮劫讚歎不可盡， 　具足是八陀羅尼，　　處世不污如蓮花。 　在世最高如須彌，　　不可稱計亦如是， 　世邪不動亦復然。　　是人具足如是持， 　能壞世道諸邪見，　　猶如師子獸中吼。 　若得無上陀羅尼，　　能達世間清凈行， 　能增無量諸善法，　　亦能教化多眾生。 　具足如是陀羅尼，　　能壞眾生無明闇， 　作大光明如朝日，　　亦能除破諸黑闇。 　說法無礙如虛空，　　為眾生行如猛風， 　施於法藥壞煩惱，　　如世良醫救病者。 　若得具

【現代漢語翻譯】 現代漢語譯本 已修習的善法，修習后獲得解脫。 在無量劫中宣說無法，因一個法根而說無盡的法理， 也因一個字而理解多種含義，這被稱為如來（Tathagata）的際持（說法的智慧和能力）。 人中的牛王（指佛陀）斷除二邊（斷見和常見），宣說中道之義沒有邊際， 具足智慧平等地觀察一切，雖然成就了這種持（智慧），卻沒有執著于獲得。 四方顏色等顯現如大海般廣闊，一切字印（象徵佛法的符號）印在菩薩身上， 說法之時沒有障礙，成就如大海般深廣的陀羅尼（總持，記憶和理解佛法的能力）。 坐在寶蓮花上宣說佛法，也降下蓮花散佈給大眾， 蓮花也宣說無量的佛法，這被稱為寂靜蓮花持（以清凈心持法）。 宣說一個字沒有障礙，在無量的字中也是如此， 宣說無量的意義沒有滯礙，具足如此無礙的持（智慧）。 宣說深奧的意義沒有窮盡，辭藻和樂說（辯才）沒有邊際， 能破除眾生疑惑的心網，獲得無上的智慧總持（完全掌握佛法）。 頂髻（佛頂上的肉髻）常常顯現如來像，身口意業與佛無異。 如果具足如此八種持（陀羅尼），窮盡劫數也讚歎不完， 具足這八種陀羅尼，處在世間而不被污染，如同蓮花一般。 在世間最高如須彌山（Sumeru），不可稱量也如是， 世間的邪見不能動搖他也是如此。這樣的人具足這樣的持（智慧）， 能摧毀世間的各種邪見，猶如獅子在獸中吼叫。 如果獲得無上的陀羅尼，能通達世間的清凈行為， 能增長無量的善法，也能教化眾多的眾生。 具足這樣的陀羅尼，能摧毀眾生的無明黑暗， 像早晨的太陽一樣發出大光明，也能破除一切黑暗。 說法沒有障礙如同虛空，為眾生修行如同猛烈的風， 施予法藥摧毀煩惱，如同世間的良醫救治病人。 如果獲得具足

【English Translation】 English version Having cultivated good dharmas, having cultivated, one obtains liberation. In immeasurable kalpas (eons), it is said there is no dharma, yet from one root of dharma, endless teachings are spoken, Also, from one word, many meanings are understood; this is called the Tathagata's (如來) 'boundary-holding' (際持, the wisdom and ability to preach). The bull-king among men (referring to the Buddha) cuts off the two extremes (eternalism and annihilationism), speaking of the Middle Way without limit, Possessing wisdom, observing all equally, though accomplishing this holding (wisdom), there is no attachment to attainment. The colors of the four directions appear like a vast ocean, all the word-seals (symbols of the Dharma) are imprinted on the Bodhisattvas, At the time of teaching, there are no obstacles, accomplishing the Dharani (陀羅尼, total retention, the ability to remember and understand the Dharma) as vast as the ocean. Sitting on a jeweled lotus, expounding the Dharma, also raining down lotuses upon the assembly, The lotuses also speak of immeasurable dharmas; this is called the 'peaceful lotus holding' (寂靜蓮花持, holding the Dharma with a pure mind). Speaking one word without obstruction, it is the same in immeasurable words, Speaking immeasurable meanings without hindrance, possessing such unobstructed holding (wisdom). Speaking profound meanings without end, eloquence and joyful speech without limit, Able to break the net of doubt in sentient beings' minds, obtaining the supreme wisdom of total retention (complete mastery of the Dharma). From the topknot (the protuberance on the Buddha's head), an image of the Tathagata constantly appears, the actions of body, speech, and mind are no different from the Buddha. If one possesses these eight holdings (Dharanis), praise cannot exhaust them even in endless kalpas, Possessing these eight Dharanis, one dwells in the world without being defiled, like a lotus flower. In the world, one is as high as Mount Sumeru (須彌), immeasurable also like that, The world's evil views cannot shake one, it is also like that. Such a person possesses such holding (wisdom), Able to destroy all the evil views of the world, like a lion roaring among beasts. If one obtains the supreme Dharani, one can understand the pure conduct of the world, Able to increase immeasurable good dharmas, and also able to teach and transform many sentient beings. Possessing such a Dharani, one can destroy the darkness of ignorance in sentient beings, Emitting great light like the morning sun, also able to dispel all darkness. Speaking the Dharma without obstruction like the void, acting for sentient beings like a fierce wind, Administering the medicine of the Dharma to destroy afflictions, like a good physician in the world saving the sick. If one obtains the complete

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足無上持，　　有贊功德不能盡， 　能作清涼如秋月，　　增長善法亦如是。 　菩薩成就如是持，　　能化無量諸眾生， 　若具如是陀羅尼，　　獲得自在如大王。 　能化眾生於大乘，　　能施法財破貧窮， 　能降法雨如龍王，　　摧滅煩惱如惡雹。 　若得如是陀羅尼，　　能化眾生於菩提， 　不能說過如帝釋，　　字義不盡如虛空。 　若得成就陀羅尼，　　一切大眾樂見聞， 　其意不散常在定，　　修集無量慈悲心， 　清凈梵行遊神通，　　是四皆如大梵天。 　若得成就陀羅尼，　　即能供養十方佛， 　了了觀見十方界，　　于其世界化眾生。 　若具如是陀羅尼，　　即得具足佛功德， 　常為十方佛所念，　　亦如父母念一子。 　若有菩薩得是持，　　能贊功德無量鬘， 　具足成就戒念慧，　　能解眾生心所行。 　若得成就陀羅尼，　　無有憍慢及慳貪， 　善知方便調眾生，　　修集慈悲壞煩惱。 　若得成就陀羅尼，　　煩惱不污如虛空， 　善解眾生隨意語，　　亦能隨意演說法。 　若具如是陀羅尼，　　悉能了知眾生根， 　能解眾生種種解，　　隨其所解而說法， 　隨對治門為說法，　　三十七品調眾生。 　若得如是陀羅尼，　　修奢摩他無有邊。 　若得如

【現代漢語翻譯】 現代漢語譯本 擁有無上持（dharani，總持，記憶和理解佛法的能力），讚歎其功德也無法窮盡， 它能帶來清涼，如同秋天的明月，增長善法也是如此。 菩薩成就這樣的持，能教化無量眾生， 如果具備這樣的陀羅尼（dharani），就能獲得自在，如同大王。 能引導眾生進入大乘（Mahayana，佛教的一個主要流派），能施予法財，破除貧窮， 能降下法雨，如同龍王，摧毀煩惱，如同惡雹。 如果獲得這樣的陀羅尼（dharani），能教化眾生趨向菩提（bodhi，覺悟）， 其功德無法用言語形容，如同帝釋（Indra，天神之王），其字義的深廣也無法窮盡，如同虛空。 如果成就陀羅尼（dharani），一切大眾都樂於見到和聽聞， 其心意不會散亂，常在禪定之中，修集無量的慈悲心， 清凈地修行梵行（brahmacarya，清凈的修行生活），遊歷神通，這四種都如同大梵天（Mahabrahma，色界之主）。 如果成就陀羅尼（dharani），就能供養十方諸佛， 清晰地觀見十方世界，在那些世界中教化眾生。 如果具備這樣的陀羅尼（dharani），就能具足佛的功德， 常為十方諸佛所憶念，也如同父母憶念唯一的孩子。 如果有菩薩得到這樣的持，能讚歎其無量的功德， 具足成就戒（sila，道德行為）、念（smrti，正念）和慧（prajna，智慧），能瞭解眾生心中的想法。 如果成就陀羅尼（dharani），就沒有驕慢和慳貪， 善於運用方便法門調伏眾生，修集慈悲，摧毀煩惱。 如果成就陀羅尼（dharani），煩惱不會污染他，如同虛空， 善於理解眾生隨意的言語，也能隨意地演說佛法。 如果具備這樣的陀羅尼（dharani），就能完全瞭解眾生的根性， 能理解眾生種種不同的見解，隨其所理解的而說法， 隨對治的法門而說法，用三十七道品（bodhipaksika-dharmas，通往覺悟的三十七種修行方法）來調伏眾生。 如果獲得這樣的陀羅尼（dharani），修習奢摩他（samatha，止）就沒有邊際。 如果獲得如

【English Translation】 English version Possessing the unsurpassed dharani (a mnemonic device, a collection of teachings), its merits cannot be fully praised, It brings coolness like the autumn moon, and the growth of good dharmas is also like this. A Bodhisattva who achieves such dharani can transform countless sentient beings, If one possesses such a dharani, one obtains freedom, like a great king. It can guide sentient beings into the Mahayana (the Great Vehicle, a major branch of Buddhism), bestow the wealth of Dharma, and break poverty, It can send down the rain of Dharma, like a dragon king, and destroy afflictions like evil hail. If one obtains such a dharani, one can transform sentient beings towards bodhi (enlightenment), Its merits cannot be described in words, like Indra (king of the gods), and the depth of its meaning is inexhaustible, like space. If one achieves dharani, all the assembly will be happy to see and hear, Their minds will not be scattered, they will always be in samadhi (meditative absorption), cultivating immeasurable compassion, They will purely practice brahmacarya (holy life), and travel with supernatural powers; these four are all like Mahabrahma (the lord of the form realm). If one achieves dharani, one can make offerings to the Buddhas of the ten directions, Clearly see the worlds of the ten directions, and transform sentient beings in those worlds. If one possesses such a dharani, one will possess the merits of the Buddha, One will always be remembered by the Buddhas of the ten directions, just as parents remember their only child. If a Bodhisattva obtains such a dharani, they can praise its immeasurable merits, They will fully achieve sila (moral conduct), smrti (mindfulness), and prajna (wisdom), and understand the thoughts of sentient beings. If one achieves dharani, there will be no arrogance or stinginess, One will be skilled in using skillful means to tame sentient beings, cultivate compassion, and destroy afflictions. If one achieves dharani, afflictions will not defile them, like space, One will be skilled in understanding the casual speech of sentient beings, and can also freely expound the Dharma. If one possesses such a dharani, one will be able to fully understand the roots of sentient beings, One will be able to understand the various views of sentient beings, and teach according to their understanding, Teach according to the antidotal methods, and tame sentient beings with the thirty-seven factors of enlightenment (bodhipaksika-dharmas). If one obtains such a dharani, the practice of samatha (calm abiding) will be boundless. If one obtains such

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是陀羅尼，　　具足六度如諸佛， 　了知一切煩惱界，　　通達寂靜而壞之， 　身口意業悉寂靜，　　行住坐臥亦如是。 　若得成就如是持，　　無復煩惱諸習氣， 　得凈法身無有邊，　　非生所生常化生， 　身口意業隨智行，　　所有定念亦如是。 　若得成就如是持，　　有讚歎者不能盡。」

爾時，世尊贊陀羅尼自在王菩薩：「善哉，善哉！善男子！汝已久得是陀羅尼，是故能善分別解說所有無量功德之義。不但今日，已於過去無量佛所，亦作如是分別解說。

「善男子！過去無量阿僧祇劫。爾時，有佛號凈光明，世界名凈，劫亦名凈。純凈琉璃以為世界猶如明鏡，地平如掌，所有林樹七寶所成，妙寶蓮花大如車輪，清凈鮮潔人所樂見。其土人民悉處七寶樓殿堂閣如天無異，貪慾恚癡漸已輕微。土無日月唯有佛光，青蓮花開則知是夜，赤蓮花敷則知是晝。

「時彼佛有六萬百億大菩薩僧，出家之人不可稱計，皆悉志樂無上大乘，世界乃至無二乘名，一切皆是不退菩薩。其佛壽命具足半劫，人之與天無有差別，在地為人、處空為天，無有王者除佛法王。其土人民無有宗事諸天邪神及歸依者，亦無女身、毀戒之名。具足三戒。何等為三？一、從戒戒；二、從心戒；三、從慧戒。發菩提

【現代漢語翻譯】 現代漢語譯本 這是陀羅尼（Dharani，總持，能持一切善法，能遮一切惡法的咒語），它圓滿了六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）如同諸佛一般。 它了知一切煩惱的界限，通達寂靜並能摧毀煩惱。 身、口、意三業都寂靜無染，行、住、坐、臥也都是如此。 如果能夠成就這樣的持誦，就不會再有煩惱和習氣。 能夠獲得清凈的法身，沒有邊際，不是由父母所生，而是常住的化生。 身、口、意三業都隨著智慧而行，所有的定力與念力也是如此。 如果能夠成就這樣的持誦，即使有人讚嘆也無法窮盡其功德。

這時，世尊讚歎陀羅尼自在王菩薩（Dharani-svararaja Bodhisattva）說：『善哉，善哉！善男子！你已經很久證得這個陀羅尼，所以能夠善巧地分別解說所有無量功德的意義。不只是今天，在過去無量諸佛那裡，你也曾這樣分別解說。』

『善男子！在過去無量阿僧祇劫（asamkhya kalpa，無數大劫）之前，那時，有一尊佛名為凈光明（Vimalaprabha），世界名為凈（Vimala），劫也名為凈（Vimala）。整個世界純凈如琉璃，像明鏡一樣，地面平坦如手掌，所有的樹木都是七寶所成，美妙的寶蓮花大如車輪，清凈鮮潔，令人喜愛。那裡的居民都住在七寶樓閣殿堂中，如同天人一般，貪慾、嗔恚、愚癡逐漸變得輕微。那裡沒有日月，只有佛光照耀，青蓮花開放就知道是夜晚，紅蓮花盛開就知道是白天。』

『當時，那尊佛有六萬百億大菩薩僧，出家的人數不可計數，他們都志向于無上大乘（anuttara-samyak-sambodhi，無上正等正覺），那個世界甚至沒有二乘（sravaka-yana，聲聞乘；pratyekabuddha-yana，緣覺乘）的名字，一切都是不退轉的菩薩。那尊佛的壽命圓滿半劫，人和天人沒有差別，在地上是人，在空中是天，沒有國王，只有佛法王。那裡的居民沒有崇拜諸天邪神和歸依者，也沒有女身和毀犯戒律的說法。他們都具足三戒。哪三戒呢？一、從戒律而來的戒；二、從心而來的戒；三、從智慧而來的戒。他們都發起了菩提心。』

【English Translation】 English version This is the Dharani (a mantra that upholds all good dharmas and prevents all evil dharmas), which fulfills the six paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) like all Buddhas. It understands the boundaries of all afflictions, penetrates tranquility, and destroys afflictions. The actions of body, speech, and mind are all tranquil and pure, and so are walking, standing, sitting, and lying down. If one can achieve such recitation, there will be no more afflictions and habitual tendencies. One can attain a pure Dharma body, which is boundless, not born of parents, but a constant manifestation. The actions of body, speech, and mind all follow wisdom, and so are all the powers of concentration and mindfulness. If one can achieve such recitation, even if someone praises it, they cannot exhaust its merits.

At that time, the World Honored One praised the Bodhisattva Dharani-svararaja, saying: 'Excellent, excellent! Good man! You have long attained this Dharani, therefore you are able to skillfully explain the meaning of all the immeasurable merits. Not only today, but in the past, in the presence of countless Buddhas, you have also explained it in this way.'

'Good man! In the past, immeasurable asamkhya kalpas (countless great eons) ago, there was a Buddha named Vimalaprabha (Pure Light), the world was named Vimala (Pure), and the kalpa was also named Vimala (Pure). The entire world was as pure as lapis lazuli, like a clear mirror, the ground was as flat as the palm of a hand, all the trees were made of seven treasures, and the wonderful jeweled lotuses were as large as chariot wheels, pure and fresh, pleasing to the eye. The inhabitants there all lived in seven-jeweled pavilions and palaces, like heavenly beings, and greed, hatred, and delusion gradually became slight. There was no sun or moon, only the light of the Buddha, and when blue lotuses bloomed, it was known to be night, and when red lotuses bloomed, it was known to be day.'

'At that time, that Buddha had sixty hundred billion great Bodhisattva sanghas, and the number of those who had left home was countless. They all aspired to the unsurpassed Mahayana (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and that world did not even have the names of the two vehicles (sravaka-yana, the vehicle of hearers; pratyekabuddha-yana, the vehicle of solitary realizers). All were non-retrogressing Bodhisattvas. That Buddha's lifespan was a full half kalpa, and there was no difference between humans and heavenly beings. On the ground, they were humans, and in the sky, they were heavenly beings. There were no kings, only the Dharma King, the Buddha. The inhabitants there did not worship gods or evil spirits, nor did they have any who took refuge in them. There were no female bodies or talk of breaking precepts. They all fully possessed the three precepts. What are the three precepts? First, the precept that comes from the precepts; second, the precept that comes from the mind; and third, the precept that comes from wisdom. They all aroused the Bodhi mind.'

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心厭悔生死名從戒戒；修三昧慧名從心戒；修集智慧得大智慧名從慧戒。

「爾時，眾中有一菩薩，名曰光頂，從坐而起頭面禮足，右繞恭敬長跪合掌，而白佛言：『世尊！所言陀羅尼者，云何名為陀羅尼也？菩薩住何陀羅尼中，能持一切諸佛名號，為諸眾生分別解說？』佛言：『善男子！有陀羅尼名曰寶炬，菩薩住是陀羅尼中，能持一切諸佛名號，為諸眾生分別解說，隨諸眾生種種語言。』光頂菩薩復白佛言：『唯愿世尊分別廣說，我等聞已當得修持。』佛言：『善哉，善哉！善男子！至心諦聽，吾當為汝分別解說。』

「爾時世尊即說偈言：

「『遠離一切諸煩惱，　　清凈無垢猶真實， 　　其心能作大光明，　　是名寶炬陀羅尼。 　　身口意業悉寂靜，　　猶如秋月之明凈， 　　修集大慈心平等，　　是名寶炬陀羅尼。 　　其心無有諸覺觀，　　悉得遠離於二見， 　　亦非有想非無想，　　是名寶炬陀羅尼。 　　具足成就念意慧，　　能入無上大法門， 　　清凈無垢如虛空，　　是名寶炬陀羅尼。 　　遠離三種塵勞垢，　　成就三種清凈慧， 　　已於三有得解脫，　　是名寶炬陀羅尼。 　　能悉破壞貪恚癡，　　亦得遠離煩惱濁， 　　除滅無明諸邪闇，　　是名寶炬陀羅

【現代漢語翻譯】 現代漢語譯本 厭惡和悔恨生死輪迴，這被稱為從戒律中生起的戒；修習三昧（samadhi，專注）和智慧，這被稱為從心中生起的戒；修習和積累智慧，獲得大智慧，這被稱為從智慧中生起的戒。 當時，大眾中有一位菩薩，名叫光頂（Guangding），他從座位上站起來，頭面頂禮佛足，然後右繞佛三圈以示恭敬，長跪合掌，對佛說：『世尊！您所說的陀羅尼（dharani，總持），什麼是陀羅尼呢？菩薩住在什麼樣的陀羅尼中，能夠憶持一切諸佛的名號，併爲眾生分別解說呢？』佛說：『善男子！有一種陀羅尼，名叫寶炬（Baoju），菩薩住在這種陀羅尼中，能夠憶持一切諸佛的名號，併爲眾生分別解說，隨順眾生不同的語言。』光頂菩薩又對佛說：『唯愿世尊詳細地為我們解說，我們聽了之後應當修持。』佛說：『好啊，好啊！善男子！專心諦聽，我將為你們分別解說。』 當時，世尊即說偈頌： 『遠離一切煩惱，清凈無垢如同真實，其心能夠產生大光明，這被稱為寶炬陀羅尼。 身口意三業都寂靜，如同秋月般明凈，修習大慈心平等對待一切，這被稱為寶炬陀羅尼。 心中沒有各種覺觀，完全遠離有和無的二見，既非有想也非無想，這被稱為寶炬陀羅尼。 具足成就念、意、慧，能夠進入無上大法門，清凈無垢如同虛空，這被稱為寶炬陀羅尼。 遠離三種塵勞垢，成就三種清凈智慧，已經從三有（欲有、色有、無色有）中解脫，這被稱為寶炬陀羅尼。 能夠完全破除貪、嗔、癡，也能夠遠離煩惱的污濁，消除無明和各種邪惡的黑暗，這被稱為寶炬陀羅尼。』

【English Translation】 English version Disgust and remorse for the cycle of birth and death is called the precept arising from precepts; cultivating samadhi (concentration) and wisdom is called the precept arising from the mind; cultivating and accumulating wisdom, and attaining great wisdom, is called the precept arising from wisdom. At that time, there was a Bodhisattva in the assembly named Guangding (Light Peak), who rose from his seat, bowed his head to the Buddha's feet, then circumambulated the Buddha three times to show respect, knelt with his palms together, and said to the Buddha: 'World Honored One! What is the dharani (total retention) that you speak of? In what kind of dharani does a Bodhisattva dwell, that he can remember all the names of the Buddhas and explain them to sentient beings?' The Buddha said: 'Good man! There is a dharani called Baoju (Jewel Torch). A Bodhisattva who dwells in this dharani can remember all the names of the Buddhas and explain them to sentient beings, according to their various languages.' Bodhisattva Guangding again said to the Buddha: 'May the World Honored One explain it in detail for us, so that we may practice it after hearing it.' The Buddha said: 'Good, good! Good man! Listen attentively with a focused mind, and I will explain it to you in detail.' At that time, the World Honored One spoke the following verses: 'Far away from all afflictions, pure and immaculate like reality, the mind that can produce great light, this is called the Baoju Dharani. The three karmas of body, speech, and mind are all tranquil, as clear as the autumn moon, cultivating great compassion and treating all equally, this is called the Baoju Dharani. The mind has no perceptions or discriminations, completely free from the two views of existence and non-existence, neither with thought nor without thought, this is called the Baoju Dharani. Fully accomplished in mindfulness, intention, and wisdom, able to enter the supreme Dharma gate, pure and immaculate like space, this is called the Baoju Dharani. Far away from the three defilements of the world, accomplishing the three pure wisdoms, having been liberated from the three realms of existence (desire realm, form realm, formless realm), this is called the Baoju Dharani. Able to completely destroy greed, hatred, and delusion, also able to be free from the turbidity of afflictions, eliminating ignorance and all evil darkness, this is called the Baoju Dharani.'

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尼。 　　眾生音聲上中下，　　一切悉能了了知， 　　能隨眾生意說法，　　是名寶炬陀羅尼。 　　具足甚深無量義，　　亦復具足諸字句， 　　遠離於我及我所，　　是名寶炬陀羅尼。 　　具足成就四依法，　　亦復具四無礙智， 　　其心常在於四禪，　　是名寶炬陀羅尼。 　　能廣分別第一義，　　具足而得四梵行， 　　修集具足五神通，　　是名寶炬陀羅尼。 　　受持專憶四念處，　　精進獲得四正勤， 　　莊嚴成就四如意，　　是名寶炬陀羅尼。 　　成就五根及五力，　　一切邪風不能動， 　　修集無上七覺分，　　是名寶炬陀羅尼。 　　成就定慧二翅翼，　　游翔平坦八正路， 　　趣向無上智解脫，　　是名寶炬陀羅尼。 　　能踐菩薩之道地，　　及住無上真解脫， 　　永斷一切煩惱習，　　是名寶炬陀羅尼。 　　能作無量大光明，　　猶如世間之日月， 　　能凈三種清凈眼，　　是名寶炬陀羅尼。 　　能凈一切諸煩惱，　　亦得遠離諸魔業， 　　觀察五陰味過咎，　　是名寶炬陀羅尼。 　　善知調伏諸眾生，　　永離六根之因緣， 　　為眾說法令得念，　　是名寶炬陀羅尼。 　　住于如是陀羅尼，　　能到十方佛世界， 　　見佛至心聽受法，　　亦能

【現代漢語翻譯】 現代漢語譯本 能完全瞭解眾生音聲的高、中、低， 能隨眾生的意願說法，這稱為寶炬陀羅尼（Ratna-ketu-dhāraṇī，一種能發出智慧之光的咒語）。 具足甚深無量的意義，也具足各種文字和語句， 遠離對『我』和『我所』的執著，這稱為寶炬陀羅尼。 具足成就四依法（catuḥ-pratisaraṇa，四種依靠的原則），也具足四無礙智（catuḥ-pratisaṃvidā，四種無礙的智慧）， 其心常處於四禪（catvāri dhyānāni，四種禪定狀態），這稱為寶炬陀羅尼。 能廣泛地分辨第一義諦（paramārtha-satya，最高的真理），具足而獲得四梵行（catvāri brahma-vihārāḥ，四種崇高的生活方式）， 修習並具足五神通（pañcābhijñāḥ，五種超自然能力），這稱為寶炬陀羅尼。 受持並專注憶念四念處（catvāri smṛtyupasthānāni，四種正念的修行），精進地獲得四正勤（catvāri samyakprahāṇāni，四種正確的努力）， 莊嚴地成就四如意足（catvāra ṛddhipādāḥ，四種實現願望的基礎），這稱為寶炬陀羅尼。 成就五根（pañcendriyāṇi，五種控制能力）和五力（pañca balāni，五種力量），一切邪惡的風都不能動搖， 修習無上的七覺支（sapta bodhyaṅgāni，七種覺悟的因素），這稱為寶炬陀羅尼。 成就定（samādhi，專注）和慧（prajñā，智慧）兩種翅膀，在平坦的八正道（āryāṣṭāṅgamārga，八種正確的道路）上翱翔， 趨向無上的智慧解脫（vimukti，從束縛中解脫），這稱為寶炬陀羅尼。 能實踐菩薩（bodhisattva，追求覺悟的修行者）的道地，並安住于無上的真正解脫， 永遠斷除一切煩惱的習氣，這稱為寶炬陀羅尼。 能發出無量的大光明，猶如世間的太陽和月亮， 能凈化三種清凈的眼睛（三種智慧之眼），這稱為寶炬陀羅尼。 能凈化一切煩惱，也能遠離各種魔的干擾， 觀察五蘊（pañca skandhāḥ，構成個體的五種要素）的樂味、過患和缺失，這稱為寶炬陀羅尼。 善於調伏各種眾生，永遠脫離六根（ṣaḍindriyāṇi，六種感官）的因緣， 為眾生說法，使他們獲得正念，這稱為寶炬陀羅尼。 安住于這樣的陀羅尼，能到達十方佛的世界， 見到佛時，至誠地聽受佛法，也能

【English Translation】 English version Being able to fully understand the high, medium, and low sounds of all beings, Being able to preach according to the wishes of beings, this is called Ratna-ketu-dhāraṇī (a mantra that emits the light of wisdom). Possessing profound and immeasurable meanings, and also possessing various words and sentences, Being free from attachment to 'self' and 'what belongs to self', this is called Ratna-ketu-dhāraṇī. Possessing and accomplishing the four reliances (catuḥ-pratisaraṇa, four principles of reliance), and also possessing the four unobstructed wisdoms (catuḥ-pratisaṃvidā, four unobstructed wisdoms), One's mind is always in the four dhyānas (catvāri dhyānāni, four states of meditation), this is called Ratna-ketu-dhāraṇī. Being able to widely distinguish the ultimate truth (paramārtha-satya, the highest truth), possessing and attaining the four sublime abodes (catvāri brahma-vihārāḥ, four noble ways of living), Cultivating and possessing the five supernormal powers (pañcābhijñāḥ, five supernatural abilities), this is called Ratna-ketu-dhāraṇī. Upholding and focusing on the four foundations of mindfulness (catvāri smṛtyupasthānāni, four practices of mindfulness), diligently attaining the four right efforts (catvāri samyakprahāṇāni, four correct efforts), Solemnly accomplishing the four bases of psychic power (catvāra ṛddhipādāḥ, four foundations for fulfilling wishes), this is called Ratna-ketu-dhāraṇī. Accomplishing the five faculties (pañcendriyāṇi, five controlling abilities) and the five powers (pañca balāni, five powers), all evil winds cannot shake it, Cultivating the supreme seven factors of enlightenment (sapta bodhyaṅgāni, seven factors of awakening), this is called Ratna-ketu-dhāraṇī. Accomplishing the two wings of concentration (samādhi, focus) and wisdom (prajñā, wisdom), soaring on the flat eightfold path (āryāṣṭāṅgamārga, eight correct paths), Moving towards the supreme wisdom liberation (vimukti, liberation from bondage), this is called Ratna-ketu-dhāraṇī. Being able to practice the path of a bodhisattva (bodhisattva, a practitioner seeking enlightenment), and abiding in the supreme true liberation, Eternally cutting off all the habits of afflictions, this is called Ratna-ketu-dhāraṇī. Being able to emit immeasurable great light, like the sun and moon in the world, Being able to purify the three pure eyes (three eyes of wisdom), this is called Ratna-ketu-dhāraṇī. Being able to purify all afflictions, and also being able to stay away from the disturbances of various demons, Observing the pleasantness, faults, and shortcomings of the five aggregates (pañca skandhāḥ, five elements that constitute an individual), this is called Ratna-ketu-dhāraṇī. Being good at taming various beings, forever free from the causes and conditions of the six senses (ṣaḍindriyāṇi, six senses), Preaching the Dharma to beings, enabling them to attain mindfulness, this is called Ratna-ketu-dhāraṇī. Abiding in such a dhāraṇī, one can reach the Buddha worlds of the ten directions, When seeing the Buddha, sincerely listening to the Dharma, and also being able to

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廣說如是法； 　　既聞法已至心持，　　能為眾生說字義， 　　以大念力因緣故，　　能解諸佛微妙語； 　　能說無常苦無我，　　諸法悉從緣得果， 　　了了觀察諸法界，　　是名寶炬陀羅尼。 　　成就樂說無礙智，　　三明三慧亦如是， 　　若有住是總持者，　　乃能得八解脫義。 　　佛說無量陀羅尼，　　悉來攝在此持中， 　　若得如是陀羅尼，　　是名成就無量持。 　　若入無量諸禪定，　　及得無量諸神通， 　　皆由如是總持力，　　是故名為持中王。 　　如四大海無障礙，　　一切河泉皆投之， 　　諸法眾流亦如是，　　皆悉歸趣是持海。 　　得身無邊意無盡，　　能廣分別說法界， 　　成就無量功德者，　　乃能獲是陀羅尼。 　　若得如是微妙持，　　即得三十二相好， 　　其色殊勝上種性，　　多饒財寶得自在， 　　于諸有中得無生，　　能廣分別諸法義， 　　安住不動不退地，　　皆由得是陀羅尼。 　　菩薩若欲修菩提，　　當修如是陀羅尼， 　　得是持已修道易，　　能演說法調眾生， 　　于無量劫說法時，　　字義二法不可盡， 　　能凈眾生諸煩惱，　　以得如是陀羅尼。 　　能轉無上正法輪，　　能令眾生脫眾苦， 　　能進眾生無上道，

【現代漢語翻譯】 現代漢語譯本 廣泛宣說這樣的佛法； 聽聞佛法后，以至誠之心受持，能為眾生解說文字的含義， 憑藉強大的念力因緣，能夠理解諸佛微妙的語言； 能夠宣說無常、苦、無我，一切法都從因緣而得結果， 明瞭地觀察諸法界，這稱為寶炬陀羅尼（一種總持法門）。 成就善於演說、沒有障礙的智慧，三明（宿命明、天眼明、漏盡明）和三慧（聞慧、思慧、修慧）也是如此， 如果有人安住于這種總持，就能獲得八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）的意義。 佛所說的無量陀羅尼，都包含在這個總持之中， 如果得到這樣的陀羅尼，就稱為成就無量的總持。 如果進入無量的禪定，以及獲得無量的神通， 都是由於這種總持的力量，所以稱為總持之王。 如同四大海沒有障礙，一切河流泉水都流入其中， 諸法的眾流也是如此，都歸向這個總持之海。 獲得身體無邊、意念無盡，能夠廣泛分別解說法界， 成就無量功德的人，才能獲得這個陀羅尼。 如果得到這樣微妙的總持，就能獲得三十二種大丈夫相好， 其容貌殊勝，屬於高貴的種姓，多有財富，獲得自在， 在諸有（欲有、色有、無色有）中獲得無生（不生不滅的境界），能夠廣泛分別諸法的意義， 安住于不動不退轉的地位，都是由於得到這個陀羅尼。 菩薩如果想要修習菩提（覺悟），應當修習這樣的陀羅尼， 得到這個總持后，修道就容易了，能夠演說佛法調伏眾生， 在無量劫說法的時候，文字和意義兩種法都不可窮盡， 能夠凈化眾生的各種煩惱，因為得到了這樣的陀羅尼。 能夠轉動無上正法輪，能夠使眾生脫離各種痛苦， 能夠引導眾生走向無上的菩提之道，

【English Translation】 English version Extensively expound such Dharma; Having heard the Dharma, uphold it with utmost sincerity, able to explain the meaning of words to sentient beings, Through the power of great mindfulness, able to understand the subtle language of all Buddhas; Able to proclaim impermanence, suffering, and non-self, all dharmas arise from conditions and attain results, Clearly observing all realms of dharmas, this is called the Jewel Torch Dharani (a kind of total retention method). Achieving eloquence and unobstructed wisdom, the three insights (knowledge of past lives, divine eye, and extinction of outflows) and three wisdoms (wisdom from learning, wisdom from thinking, and wisdom from practice) are also like this, If one dwells in this total retention, one can attain the meaning of the eight liberations (liberation by contemplating external forms while having internal form-perception, liberation by contemplating external forms while having no internal form-perception, liberation by realizing and abiding in the purity of the body, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling). The immeasurable dharanis spoken by the Buddha are all contained within this total retention, If one obtains such a dharani, it is called achieving immeasurable total retention. If one enters immeasurable samadhi and attains immeasurable supernatural powers, It is all due to the power of this total retention, therefore it is called the king of total retention. Just as the four great oceans are without obstruction, and all rivers and springs flow into them, So too are the streams of all dharmas, all returning to this ocean of total retention. Obtaining a boundless body and inexhaustible mind, able to extensively differentiate and explain the realm of dharmas, One who achieves immeasurable merits can obtain this dharani. If one obtains such a subtle total retention, one will obtain the thirty-two marks of a great man, Their appearance is superior, belonging to a noble lineage, with abundant wealth, and attaining freedom, In all existences (desire realm, form realm, formless realm), one attains no-birth (the state of non-arising and non-ceasing), able to extensively differentiate the meaning of all dharmas, Abiding in the immovable and non-retrogressing stage, all are due to obtaining this dharani. If a Bodhisattva wishes to cultivate Bodhi (enlightenment), they should cultivate such a dharani, Having obtained this total retention, the path of cultivation becomes easy, able to expound the Dharma and tame sentient beings, When expounding the Dharma for immeasurable kalpas, the two dharmas of words and meanings are inexhaustible, Able to purify all the afflictions of sentient beings, because they have obtained such a dharani. Able to turn the unsurpassed wheel of the Dharma, able to liberate sentient beings from all suffering, Able to guide sentient beings towards the unsurpassed path of Bodhi,

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以得如是陀羅尼。 　　若有眾生千萬口，　　一口而有千萬舌， 　　不能宣說成持者，　　所得無量之功德。』

「善男子！爾時凈光明佛說是法時，光頂菩薩及與三萬二千菩薩悉皆獲得是陀羅尼。善男子！汝知爾時光頂菩薩，豈異人乎？即汝身是。是故汝今能廣分別是陀羅尼，是大眾中得是持者汝最第一。」

爾時，會中有一菩薩名曰慧聚，白佛言：「世尊！云何菩薩得寶炬陀羅尼，得已不失，能以此法調伏眾生？」

「善男子！若有菩薩安住慧根造作慧業，如是菩薩能得是持，得已不失，能以此法調伏眾生。」

慧聚菩薩復作是言：「善哉！世尊！唯愿演說。云何慧根？云何慧業？」

佛言：「善哉，善哉！善男子！至心諦聽，吾當為汝分別解說。善男子！若有善男子、善女人未聞智慧而得聞之是名為根，聞已廣說名之為業。始觀諸法名之為根，觀已廣說名之為業。初觀善根名之為根，轉以化人名之為業。觀不放逸名之為根，轉以化人名之為業。調伏自心名之為根，調伏他心名之為業。住于寂靜名之為根，凈身口意名之為業。知於一乘名之為根，為眾生說名之為業。

「修奢摩他名之為根，具三種慧名之為業。修三解脫名之為根，證得三慧名之為業。修四念處名之

【現代漢語翻譯】 現代漢語譯本 『如果能獲得這樣的陀羅尼（總持法門）， 即使有眾生擁有千萬張口，每張口又有千萬條舌頭， 也無法完全宣說受持此陀羅尼者所獲得的無量功德。』

『善男子！當時，凈光明佛在宣說此法時，光頂菩薩以及三萬二千位菩薩都獲得了這個陀羅尼。善男子！你知道當時的光頂菩薩是誰嗎？他就是你自身。因此，你現在能夠廣泛地分別解說這個陀羅尼，在大眾中，你是受持此陀羅尼的第一人。』

當時，會中有一位菩薩名叫慧聚，他向佛陀請示道：『世尊！菩薩如何才能獲得寶炬陀羅尼，獲得后又不會失去，並且能夠用此法調伏眾生呢？』

『善男子！如果菩薩安住于智慧之根，並造作智慧之業，這樣的菩薩就能獲得此陀羅尼，獲得后不會失去，並且能夠用此法調伏眾生。』

慧聚菩薩又說道：『太好了！世尊！請您為我們詳細解說。什麼是智慧之根？什麼是智慧之業？』

佛陀說：『好啊，好啊！善男子！專心諦聽，我將為你們分別解說。善男子！如果善男子、善女人未曾聽聞智慧而得以聽聞，這稱為根；聽聞后廣為宣說，這稱為業。最初觀察諸法，這稱為根；觀察后廣為宣說，這稱為業。最初觀察善根，這稱為根；轉而教化他人，這稱為業。觀察不放逸，這稱為根；轉而教化他人，這稱為業。調伏自己的心，這稱為根；調伏他人的心，這稱為業。安住于寂靜，這稱為根；凈化身口意，這稱為業。了知一乘（唯一佛乘），這稱為根；為眾生宣說，這稱為業。

『修習奢摩他（止），這稱為根；具足三種智慧，這稱為業。修習三解脫門，這稱為根；證得三慧，這稱為業。修習四念處，這稱為根；'

【English Translation】 English version 'Having obtained such a Dharani (a mnemonic device, a summary of teachings).' 'If there are sentient beings with millions of mouths, and each mouth has millions of tongues,' 'They could not fully proclaim the immeasurable merits obtained by those who uphold it.'

'Good man! At that time, when Buddha Pure Light was expounding this Dharma, Bodhisattva Light Top and thirty-two thousand Bodhisattvas all obtained this Dharani. Good man! Do you know who Bodhisattva Light Top was at that time? It was you yourself. Therefore, you are now able to widely explain this Dharani, and among the assembly, you are the foremost in upholding it.'

At that time, there was a Bodhisattva in the assembly named Wisdom Gathering, who asked the Buddha: 'World Honored One! How can a Bodhisattva obtain the Jewel Torch Dharani, and having obtained it, not lose it, and be able to use this Dharma to subdue sentient beings?'

'Good man! If a Bodhisattva dwells in the root of wisdom and engages in the activities of wisdom, such a Bodhisattva can obtain this Dharani, and having obtained it, will not lose it, and can use this Dharma to subdue sentient beings.'

Bodhisattva Wisdom Gathering further said: 'Excellent! World Honored One! Please explain in detail. What is the root of wisdom? What are the activities of wisdom?'

The Buddha said: 'Good, good! Good man! Listen attentively, and I will explain it to you in detail. Good man! If a good man or good woman has not heard of wisdom and then hears of it, this is called the root; having heard it, widely proclaiming it is called the activity. Initially observing all dharmas, this is called the root; having observed them, widely proclaiming them is called the activity. Initially observing good roots, this is called the root; transforming and teaching others, this is called the activity. Observing non-negligence, this is called the root; transforming and teaching others, this is called the activity. Subduing one's own mind, this is called the root; subduing the minds of others, this is called the activity. Dwelling in tranquility, this is called the root; purifying body, speech, and mind, this is called the activity. Knowing the One Vehicle (the single path to Buddhahood), this is called the root; proclaiming it to sentient beings, this is called the activity.'

'Practicing Samatha (calm abiding), this is called the root; possessing the three kinds of wisdom, this is called the activity. Practicing the three doors of liberation, this is called the root; attaining the three wisdoms, this is called the activity. Practicing the four foundations of mindfulness, this is called the root;'

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為根，不念于念名之為業。修四正勤名之為根，離煩惱性名之為業。修四如意名之為根，知無如意名之為業。修集信心名之為根，放舍一切名之為業。修無所畏名之為根，能廣說之名之為業。修集三昧名之為根，知定次第名之為業。修集智慧名之為根，知一切法名之為業。

「莊嚴菩提名之為根，得菩提時名之為業。證苦習道名之為根，證盡滅時名之為業。不依不了義名之為根，依了義經名之為業。初聽受法名之為根，依止其義名之為業。不依於人名之為根，依止於法名之為業。見法無常名之為根，法無生滅名之為業。知諸法苦名之為根，知法無作名之為業。知法無我名之為根，知法性凈名之為業。知涅槃凈名之為根，知法本凈名之為業。聞義不畏名之為根，依止於義名之為業。聞真不怖名之為根，依止真法是名為業。知字不畏名之為根，知已樂說名之為業。

「聞說如來無礙智力，不生怖畏名之為根，依止如來無礙智力名之為業。生法二緣名之為根，無緣之慈名之為業。憐愍眾生名之為根，能為壞苦名之為業。思善得喜名之為根，心不著法名之為業。無愛恚舍名之為根，無一無二名之為業。唸佛名根，念於法身名之為業。念法名根，知法性凈名之為業。念僧名根，知僧無為名之為業。念戒名根，知無持

【現代漢語翻譯】 現代漢語譯本 以不執著于念頭為根本，將不執著于念頭視為修行之業。修習四正勤為根本，將遠離煩惱的本性視為修行之業。修習四如意足為根本，將了知沒有如意視為修行之業。修集信心為根本，將放下一切視為修行之業。修習無所畏懼為根本，將能夠廣泛宣說佛法視為修行之業。修集三昧為根本，將了知禪定的次第視為修行之業。修集智慧為根本，將了知一切法視為修行之業。 以莊嚴菩提（覺悟）為根本，將證得菩提之時視為修行之業。以證悟苦、集、道（苦的根源、滅苦之道）為根本，將證悟滅（苦的止息）之時視為修行之業。以不依賴不了義（不究竟的教義）為根本，將依賴了義經（究竟的教義）視為修行之業。以初次聽聞佛法為根本，將依止佛法的義理視為修行之業。以不依賴於人為根本，將依止於佛法為修行之業。以見到法是無常為根本，將法無生滅視為修行之業。以了知諸法是苦為根本，將了知法無造作視為修行之業。以了知法無我為根本，將了知法性清凈視為修行之業。以了知涅槃清凈為根本，將了知法本性清凈視為修行之業。以聽聞佛法義理而不畏懼為根本，將依止佛法義理視為修行之業。以聽聞真理而不恐懼為根本，將依止真理視為修行之業。以了知文字而不畏懼為根本，將了知后樂於宣說視為修行之業。 以聽聞如來（佛）的無礙智力而不生恐懼為根本，將依止如來的無礙智力視為修行之業。以生起法和因緣二者為根本，將無緣大慈（無條件的慈悲）視為修行之業。以憐憫眾生為根本，將能夠為眾生破除痛苦視為修行之業。以思惟善法而生歡喜為根本，將內心不執著於法視為修行之業。以無愛、無嗔、無舍為根本，將無一無二（平等）視為修行之業。以唸佛為根本，將唸佛的法身（佛的真身）視為修行之業。以念法為根本，將了知法性清凈視為修行之業。以念僧為根本，將了知僧是無為（不造作）視為修行之業。以念戒為根本，將了知無持（不執著于持戒）視為修行之業。

【English Translation】 English version Not being attached to thoughts is the root, and regarding non-attachment to thoughts as the practice. Cultivating the Four Right Exertions is the root, and regarding the nature of being free from afflictions as the practice. Cultivating the Four Bases of Power is the root, and regarding knowing there is no wish fulfillment as the practice. Cultivating faith is the root, and regarding letting go of everything as the practice. Cultivating fearlessness is the root, and regarding being able to widely expound the Dharma as the practice. Cultivating Samadhi is the root, and regarding knowing the order of meditation as the practice. Cultivating wisdom is the root, and regarding knowing all dharmas as the practice. Adorning Bodhi (enlightenment) is the root, and regarding the time of attaining Bodhi as the practice. Realizing suffering, its origin, and the path is the root, and regarding the time of realizing cessation (of suffering) as the practice. Not relying on provisional teachings is the root, and relying on definitive sutras is the practice. Initially hearing the Dharma is the root, and relying on its meaning is the practice. Not relying on persons is the root, and relying on the Dharma is the practice. Seeing that dharmas are impermanent is the root, and regarding dharmas as having no arising or ceasing is the practice. Knowing that all dharmas are suffering is the root, and knowing that dharmas are uncreated is the practice. Knowing that dharmas are without self is the root, and knowing that the nature of dharmas is pure is the practice. Knowing that Nirvana is pure is the root, and knowing that the original nature of dharmas is pure is the practice. Hearing the meaning of the Dharma without fear is the root, and relying on the meaning of the Dharma is the practice. Hearing the truth without fear is the root, and relying on the true Dharma is the practice. Knowing the letters without fear is the root, and knowing and then joyfully speaking is the practice. Hearing that the Tathagata (Buddha) has unobstructed wisdom and power without fear is the root, and relying on the Tathagata's unobstructed wisdom and power is the practice. The arising of both Dharma and conditions is the root, and unconditional compassion is the practice. Having compassion for sentient beings is the root, and being able to destroy suffering for sentient beings is the practice. Thinking of good and gaining joy is the root, and the mind not being attached to dharmas is the practice. Having no love, hatred, or indifference is the root, and having no one or two (equality) is the practice. Mindfulness of the Buddha is the root, and mindfulness of the Dharmakaya (Buddha's true body) is the practice. Mindfulness of the Dharma is the root, and knowing that the nature of the Dharma is pure is the practice. Mindfulness of the Sangha is the root, and knowing that the Sangha is unconditioned is the practice. Mindfulness of precepts is the root, and knowing there is no holding (not being attached to keeping precepts) is the practice.

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者名之為業。念施名根，能捨煩惱名之為業。念天名根，獲得凈天名之為業。聞已思惟名之為根，不著世間名之為業。知本無今作名之為根，無作無受名之為業。知于涅槃名之為根，得大解脫名之為業。自利名根，自利利他名之為業。

「受持八萬四千法聚名之為根，通達其義名之為業。能演說法名之為根，解無明等名之為業。勸諸眾生於菩提道名之為根，勸修智慧方便不退名之為業。不畏諸有名之為根，愿生諸有名之為業。從聞得忍名之為根，思惟得者名之為業。隨意得忍名之為根，因不生得名之為業。餘一生在名之為根，最後邊身名之為業。坐菩提樹名之為根，了知諸法名之為業。」

說是慧根、慧業之時，一切十方諸佛世界，及此寶坊六種震動。爾時，慧聚菩薩摩訶薩白佛言：「世尊！何因緣故，十方世界及此虛空七寶坊庭如是震動？」

「善男子！是慧根、慧業，亦是過去諸佛所說，是故此地為大震動。」

爾時，具足四無礙智菩薩白佛言：「世尊！何因緣故，慧聚菩薩名之為聚？」

佛言：「善男子！過去無量阿僧祇劫有佛出世，號功德藏如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。土名善生，劫名無垢，其土眾生一切純善。爾時，

【現代漢語翻譯】 現代漢語譯本：

『執著于念頭被稱為業。念施（佈施）被稱為根，能夠捨棄煩惱被稱為業。念天（天道）被稱為根，獲得清凈的天道被稱為業。聽聞后思考被稱為根，不執著於世間被稱為業。知道本來沒有現在才產生被稱為根，無造作無接受被稱為業。知道關於涅槃（佛教的最高境界）被稱為根，獲得大解脫被稱為業。自利（自己得益）被稱為根，自利利他（自己得益也使他人得益）被稱為業。

『受持八萬四千法聚（佛法的總稱）被稱為根，通達其義被稱為業。能夠演說佛法被稱為根，解脫無明（對真理的無知）等被稱為業。勸導眾生走上菩提道（覺悟之道）被稱為根，勸導修行智慧方便而不退轉被稱為業。不畏懼諸有（三界輪迴）被稱為根，願意生於諸有被稱為業。從聽聞中獲得忍（對真理的接受）被稱為根，通過思考獲得忍被稱為業。隨意獲得忍被稱為根，因為不生而獲得忍被稱為業。還剩一生被稱為根，最後一次受生被稱為業。坐在菩提樹下被稱為根，了知諸法（一切事物）被稱為業。』

當講述慧根、慧業的時候，一切十方諸佛世界，以及這個寶坊都發生了六種震動。當時，慧聚菩薩摩訶薩（大菩薩）對佛說：『世尊！是什麼因緣，使得十方世界以及這個虛空七寶坊庭如此震動？』

『善男子！這是慧根、慧業，也是過去諸佛所說的，所以此地發生大震動。』

當時，具足四無礙智（四種無礙的智慧）的菩薩對佛說：『世尊！是什麼因緣，慧聚菩薩被稱為聚？』

佛說：『善男子！過去無量阿僧祇劫（極長的時間單位）有佛出世，號功德藏如來（佛的稱號）、應（應供）、正遍知（完全的覺悟）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛、世尊。國土名為善生，劫名為無垢，那裡的眾生一切純善。當時，

【English Translation】 English version:

'Clinging to thoughts is called karma. Mindfulness of giving is called a root, and being able to relinquish afflictions is called karma. Mindfulness of the heavens is called a root, and attaining pure heavens is called karma. Hearing and then contemplating is called a root, and not being attached to the world is called karma. Knowing that what was originally non-existent now exists is called a root, and non-creation and non-reception is called karma. Knowing about Nirvana (the highest state in Buddhism) is called a root, and attaining great liberation is called karma. Self-benefit is called a root, and benefiting oneself and others is called karma.

'Upholding the eighty-four thousand collections of Dharma (Buddhist teachings) is called a root, and understanding their meaning is called karma. Being able to expound the Dharma is called a root, and liberating from ignorance (ignorance of the truth) etc. is called karma. Encouraging sentient beings to embark on the Bodhi path (path to enlightenment) is called a root, and encouraging the practice of wisdom and skillful means without regression is called karma. Not fearing the various existences (the cycle of rebirth) is called a root, and wishing to be born in the various existences is called karma. Gaining forbearance (acceptance of the truth) from hearing is called a root, and gaining forbearance through contemplation is called karma. Gaining forbearance at will is called a root, and gaining forbearance because of non-arising is called karma. Having one life remaining is called a root, and the final birth is called karma. Sitting under the Bodhi tree is called a root, and understanding all dharmas (all things) is called karma.'

When the root of wisdom and the karma of wisdom were being discussed, all the Buddha worlds in the ten directions, as well as this precious pavilion, shook in six ways. At that time, Bodhisattva Mahasattva (great Bodhisattva) Huiju said to the Buddha, 'World Honored One! What is the cause and condition that the worlds in the ten directions and this seven-jeweled pavilion in space are shaking so much?'

'Good man! This is the root of wisdom and the karma of wisdom, and it is also what the Buddhas of the past have spoken, therefore this place is greatly shaken.'

At that time, a Bodhisattva who possessed the four unobstructed wisdoms (four kinds of unobstructed wisdom) said to the Buddha, 'World Honored One! What is the cause and condition that Bodhisattva Huiju is called a gathering?'

The Buddha said, 'Good man! In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, a Buddha appeared in the world, named Merit Treasury Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha, Bhagavan (World Honored One). The land was named Good Birth, the kalpa was named Immaculate, and all the beings there were purely good. At that time,

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佛有三萬二千大菩薩眾，八萬四千聲聞大眾。爾時，世尊欲試菩薩，以百億事問諸菩薩：『諸善男子！於是眾中誰能解說如是等義？』其中有言：『我當思惟，經一月日乃能解之。』或復有言：『我過半月。』復有言曰：『我過七日。』或言：『我過一日、一夜乃能解之。』爾時，眾中有一菩薩名曰念意，白佛言：『世尊！我今不起此坐能解是義。』爾時，菩薩于大眾中師子吼已，其地即時六種震動放大光明，勸諸地神乃至阿迦尼吒諸天，一切悉來詣如來所。爾時大眾所坐之處，縱廣滿足百萬由旬，念意菩薩見諸大眾悉以集會，以神通力、智慧念力、陀羅尼力、四無礙力、無所畏力、佛神力故，於是百億一一事中解百億義，不豫思惟無有停滯。說是義已，是大眾中六萬眾生髮阿耨多羅三藐三菩提心，四萬眾生得無生忍，從地神諸天乃至阿迦尼吒天，一切悉聞說法之聲。

「善男子！汝知爾時念意菩薩豈異人乎？即慧聚是。以是因緣名為慧聚。」

爾時，世尊即說頌曰：

「聞說法故名為根，　　演說法故名為業； 　思惟諸善名為根，　　解說深義名為業； 　如法而住名為根，　　隨意說法名為業； 　修奢摩他名為根，　　具三種慧名為業； 　四種念處名為根，　　四正勤法名為業； 　信等五

【現代漢語翻譯】 現代漢語譯本 佛陀有三萬二千位大菩薩，八萬四千位聲聞弟子。當時，世尊想要考驗菩薩們，就用一百億個問題問他們：『各位善男子！在這些人中，誰能解釋這些問題的含義？』其中有人說：『我需要思考一個月才能解答。』有人說：『我需要半個月。』還有人說：『我需要七天。』或者說：『我需要一天一夜才能解答。』當時，大眾中有一位菩薩名叫念意（意為『意念』），他向佛陀說：『世尊！我現在不用離開座位就能解答這些問題。』當時，這位菩薩在大眾中發出獅子吼，大地立刻發生六種震動，放出光明，勸請地神乃至阿迦尼吒（色界頂天）諸天，都來到如來所在之處。當時大眾所坐的地方，縱橫達到百萬由旬，念意菩薩看到所有大眾都已到齊，憑藉神通力、智慧念力、陀羅尼力（總持之力）、四無礙力（辯才無礙等四種能力）、無所畏力（無所畏懼的勇氣）、佛的神力，在一百億個問題中，每一個問題都解釋了一百億種含義，不需要預先思考，也沒有任何停頓。說完這些含義后，大眾中有六萬眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），四萬眾生獲得了無生忍（對法性不生不滅的領悟），從地神到阿迦尼吒天，一切眾生都聽到了說法之聲。 『善男子！你知道當時的念意菩薩難道是別人嗎？他就是慧聚（智慧的集合）。因為這個因緣，所以稱他為慧聚。』 當時，世尊就說了偈頌： 『聽聞佛法稱為根，演說佛法稱為業； 思惟諸善稱為根，解說深義稱為業； 如法安住稱為根，隨順意樂說法稱為業； 修習奢摩他（止）稱為根，具足三種智慧稱為業； 四種念處（身受心法）稱為根，四正勤法（已生惡令斷等）稱為業； 信等五根稱為根，五力稱為業；'

【English Translation】 English version The Buddha had thirty-two thousand great Bodhisattvas and eighty-four thousand Śrāvaka (hearer) disciples. At that time, the World Honored One, wishing to test the Bodhisattvas, asked them a hundred billion questions: 『Good men! Among this assembly, who can explain the meaning of these questions?』 Some said, 『I will need to contemplate for a month to understand.』 Others said, 『I will need half a month.』 Still others said, 『I will need seven days.』 Or, 『I will need a day and a night to understand.』 At that time, among the assembly, there was a Bodhisattva named Nianyi (meaning 『thought』), who said to the Buddha, 『World Honored One! I can explain these meanings without rising from my seat.』 At that time, this Bodhisattva roared like a lion in the assembly, and the earth immediately shook in six ways, emitting light, urging the earth gods and even the gods of Akaniṣṭha (the highest heaven in the realm of form) to come to where the Tathāgata was. At that time, the place where the assembly was seated extended for a million yojanas in length and breadth. Bodhisattva Nianyi, seeing that all the assembly had arrived, by the power of his supernatural abilities, the power of his wisdom, the power of his dhāraṇī (mantra), the power of his four unobstructed eloquences, the power of his fearlessness, and the power of the Buddha, explained a hundred billion meanings for each of the hundred billion questions, without prior thought and without any pause. After explaining these meanings, six hundred thousand beings in the assembly aroused the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and forty thousand beings attained the tolerance of non-origination (understanding of the non-arising and non-ceasing nature of phenomena). From the earth gods to the gods of Akaniṣṭha, all beings heard the sound of the Dharma. 『Good men! Do you know if the Bodhisattva Nianyi at that time was someone different? He was none other than Huiju (a gathering of wisdom). Because of this cause and condition, he is called Huiju.』 At that time, the World Honored One spoke in verse: 『Hearing the Dharma is called a root, expounding the Dharma is called an action; Contemplating good is called a root, explaining profound meanings is called an action; Dwelling in accordance with the Dharma is called a root, speaking the Dharma according to one's inclination is called an action; Practicing Śamatha (calm abiding) is called a root, possessing the three wisdoms is called an action; The four foundations of mindfulness (body, feeling, mind, and phenomena) are called roots, the four right exertions (to prevent evil from arising, etc.) are called actions; The five roots of faith, etc., are called roots, the five powers are called actions;'

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根名為根，　　信等五力名為業； 　七菩提分名為根，　　八正道分名為業； 　不依止字名為根，　　依止於義名為業； 　不依於人名為根，　　依止於法名為業； 　不依不了名為根，　　依止了義名為業； 　不依于識名為根，　　依于智慧名為業； 　了知無作名為根，　　通達無生名為業； 　生法二慈名為根，　　無緣之慈名為業； 　無所畏懼名為根，　　能宣正法名為業； 　六思念處名為根，　　六念之義名為業； 　能自利益名為根，　　自利利他名為業； 　受持正法名為根，　　能為人說名為業； 　餘一生在名為根，　　最後邊身名為業； 　若菩薩心得不退，　　即解了知慧根業； 　能得無生之上忍，　　能開無上菩提門。」

爾時，陀羅尼自在王菩薩白佛言：「世尊！佛所說法不可思議，無上菩提亦不可思議。何以故？非字說故、非字攝故、如來所說無量無邊故、入無量無邊法門故、十二因緣深難解故、著二法者不能知故、利智之人漸漸知故、非是六情所知見故、亦非二乘智境界故。

「世尊！如是菩提悉是一切諸法之印，不可造作猶如虛空，非是屋宅離屋宅故。知一切行一切眾生所有因果，一切智慧廣大無邊，莊嚴一切無量善法，能為善法而作應器，能以神通顯

【現代漢語翻譯】 現代漢語譯本 根被稱為根，信等五力（五種力量：信力、精進力、念力、定力、慧力）被稱為業； 七菩提分（七種覺悟的因素：擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支、念覺支）被稱為根，八正道分（八種正確的道路：正見、正思惟、正語、正業、正命、正精進、正念、正定）被稱為業； 不依賴文字被稱為根，依賴於意義被稱為業； 不依賴於人被稱為根，依賴於法被稱為業； 不依賴於不了義（不究竟的教義）被稱為根，依賴於了義（究竟的教義）被稱為業； 不依賴於識（意識）被稱為根，依賴於智慧被稱為業； 了知無作（沒有造作）被稱為根，通達無生（沒有生起）被稱為業； 生法二慈（對眾生和法的兩種慈悲）被稱為根，無緣之慈（沒有條件的慈悲）被稱為業； 無所畏懼被稱為根，能宣說正法被稱為業； 六思念處（六種思念的處所：佛、法、僧、戒、施、天）被稱為根，六念之義（六種思念的意義）被稱為業； 能自我利益被稱為根，自利利他被稱為業； 受持正法被稱為根，能為他人宣說被稱為業； 餘一生在（還剩一生）被稱為根，最後邊身（最後一次的身體）被稱為業； 若菩薩心得不退轉，即能理解了知慧根和業； 能獲得無生法忍（對無生之法的忍可），能開啟無上菩提之門。」

那時，陀羅尼自在王菩薩對佛說：『世尊！佛所說的法不可思議，無上菩提也同樣不可思議。為什麼呢？因為它不是用文字來說明的，不是用文字所能包含的，如來所說的法是無量無邊的，能進入無量無邊的法門，十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）深奧難解，執著於二法（有和無）的人不能理解，只有智慧高的人才能逐漸理解，它不是六根（眼、耳、鼻、舌、身、意）所能感知到的，也不是二乘（聲聞乘和緣覺乘）的智慧所能達到的境界。』

『世尊！這樣的菩提是一切諸法的印記，不可造作，如同虛空一樣，它不是房屋，因為它離開了房屋的束縛。它知道一切行為和一切眾生所有的因果，一切智慧廣大無邊，莊嚴一切無量的善法，能成為善法的容器，能以神通顯現』

【English Translation】 English version The root is called the root, the five powers such as faith are called karma; The seven factors of enlightenment (seven factors of awakening: mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity) are called the root, the eightfold path (eight aspects of the path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is called karma; Not relying on words is called the root, relying on meaning is called karma; Not relying on people is called the root, relying on the Dharma is called karma; Not relying on the provisional (not ultimate teachings) is called the root, relying on the definitive (ultimate teachings) is called karma; Not relying on consciousness is called the root, relying on wisdom is called karma; Knowing non-action is called the root, understanding non-birth is called karma; The two kinds of compassion for beings and Dharma are called the root, unconditional compassion is called karma; Being fearless is called the root, being able to proclaim the true Dharma is called karma; The six objects of mindfulness (Buddha, Dharma, Sangha, precepts, generosity, and deities) are called the root, the meaning of the six mindfulnesses is called karma; Being able to benefit oneself is called the root, benefiting oneself and others is called karma; Upholding the true Dharma is called the root, being able to explain it to others is called karma; Having one life remaining is called the root, the last physical body is called karma; If a Bodhisattva's mind does not regress, then they understand the root of wisdom and karma; Being able to obtain the forbearance of non-birth, being able to open the door to unsurpassed Bodhi.』

At that time, the Bodhisattva Dharani-Svararaja said to the Buddha: 『World Honored One! The Dharma spoken by the Buddha is inconceivable, and unsurpassed Bodhi is also inconceivable. Why is that? Because it is not explained by words, it is not contained by words, the Dharma spoken by the Tathagata is immeasurable and boundless, it can enter immeasurable and boundless Dharma gates, the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) are profound and difficult to understand, those who are attached to the two extremes (existence and non-existence) cannot understand, only those with great wisdom can gradually understand, it is not something that the six senses (eyes, ears, nose, tongue, body, and mind) can perceive, nor is it the realm of the wisdom of the two vehicles (Sravakas and Pratyekabuddhas).』

『World Honored One! Such Bodhi is the seal of all Dharmas, it cannot be created, it is like space, it is not a house, because it is free from the constraints of a house. It knows the causes and effects of all actions and all beings, all wisdom is vast and boundless, it adorns all immeasurable good Dharmas, it can become a vessel for good Dharmas, it can manifest through supernatural powers』

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示於人。住二道者示以無二，示一切佛平等無差，無字無義，不可宣說不可聽聞，能示眾生三寶正聚，及三脫門解脫三界，示三種慧金剛定因。住於一切諸佛正法，悉聞一切諸佛智慧，利一切眾亦能宣說一切諸佛。

「世尊！若有善男子、善女人，能作如是讚歎菩提所有功德，得聞如是方等經典，受持讀誦書寫演說，是名能報諸佛之恩。」

佛言：「如是，如是。善男子！如汝所說得無量功德。善男子！一切十方諸佛世界滿中七寶以獻如來。若有人能受持是經，書寫讀誦解說其義，所得福德無有差別。」

爾時，世尊告諸菩薩：「善男子！於此眾中誰能於我滅度之後，護持如是無上菩提，廣說是義令法久住？」

爾時，眾中有諸菩薩及諸天人各六萬億，同聲而言：「我等能于如來滅后，護持如是無上菩提，廣說是經令法久住，唯愿如來加之願力。」

爾時，世尊即說偈言：

「若我實同十方佛，　　永渡生死大苦海， 　如是功德無上法，　　應當久住無毀滅。 　若我無量世修慈，　　真實為于諸眾生， 　觀眾平等無有二，　　是故正法得久住。 　若我具足二莊嚴，　　無量世中利眾生， 　以是二法化眾生，　　是故正法得久住。 　若能破壞煩惱結，　　並及除滅諸邪見

【現代漢語翻譯】 現代漢語譯本 向人們展示。對於安住於二道（二元對立的修行方式）的人，展示無二（非二元對立）的真理；展示一切佛的平等無差別；真理無文字，無意義，不可言說，不可聽聞；能向眾生展示三寶（佛、法、僧）的正聚，以及三脫門（空門、無相門、無作門）以解脫三界（欲界、色界、無色界）；展示三種智慧（聞慧、思慧、修慧）和金剛定（堅固不壞的禪定）的因。安住於一切諸佛的正法，完全聽聞一切諸佛的智慧，利益一切眾生，也能宣說一切諸佛的教法。 『世尊！如果有善男子、善女人，能夠像這樣讚歎菩提（覺悟）的所有功德，聽聞到這樣的方等經典（大乘經典），受持、讀誦、書寫、演說，這就可以說是報答了諸佛的恩德。』 佛說：『是這樣的，是這樣的。善男子！正如你所說，能獲得無量的功德。善男子！如果用充滿十方諸佛世界的七寶來供養如來，如果有人能夠受持這部經典，書寫、讀誦、解說其中的意義，所獲得的福德是沒有任何差別的。』 這時，世尊告訴諸位菩薩：『善男子！在這些大眾中，誰能在我的滅度（涅槃）之後，護持這樣的無上菩提（最高的覺悟），廣泛宣說這部經典的意義，使佛法長久住世？』 這時，大眾中有諸位菩薩以及諸位天人，各有六萬億，他們同聲說道：『我們能夠在如來滅度之後，護持這樣的無上菩提，廣泛宣說這部經典，使佛法長久住世，只願如來加持我們的願力。』 這時，世尊就說了偈語： 『如果我確實與十方諸佛相同，永遠渡過生死的大苦海，這樣的功德無上的法，應當長久住世不毀滅。如果我無量世修習慈悲，真實地爲了所有的眾生，觀察眾生平等沒有差別，因此正法才能長久住世。如果我具足福德和智慧兩種莊嚴，在無量世中利益眾生，用這兩種方法教化眾生，因此正法才能長久住世。如果能夠破壞煩惱的束縛，並且消除各種邪見，

【English Translation】 English version Show it to people. To those who dwell in the two paths (dualistic practices), show the truth of non-duality; show the equality and non-difference of all Buddhas; the truth has no words, no meaning, cannot be spoken, cannot be heard; able to show sentient beings the true gathering of the Three Jewels (Buddha, Dharma, Sangha), and the three gates of liberation (emptiness, signlessness, non-action) to liberate from the three realms (desire realm, form realm, formless realm); show the causes of the three kinds of wisdom (hearing wisdom, thinking wisdom, practice wisdom) and the Vajra Samadhi (indestructible concentration). Abiding in the true Dharma of all Buddhas, fully hearing the wisdom of all Buddhas, benefiting all beings, and also able to proclaim the teachings of all Buddhas. 『World Honored One! If there are good men and good women who can praise the merits of Bodhi (enlightenment) in this way, hear such Vaipulya Sutras (Mahayana Sutras), uphold, recite, write, and expound them, this can be said to be repaying the kindness of all Buddhas.』 The Buddha said: 『It is so, it is so. Good man! As you have said, one can obtain immeasurable merit. Good man! If one were to offer the Tathagata with the seven treasures filling the worlds of the ten directions, if someone can uphold this sutra, write, recite, and explain its meaning, the merit obtained is no different.』 At that time, the World Honored One told the Bodhisattvas: 『Good men! Among this assembly, who can, after my Parinirvana (passing away), uphold such unsurpassed Bodhi (supreme enlightenment), widely expound the meaning of this sutra, and cause the Dharma to abide long?』 At that time, there were Bodhisattvas and Devas (gods) in the assembly, each numbering six hundred trillion, who said in unison: 『We can, after the Tathagata's Parinirvana, uphold such unsurpassed Bodhi, widely expound this sutra, and cause the Dharma to abide long, we only wish that the Tathagata will add his power to our vows.』 At that time, the World Honored One spoke in verse: 『If I am indeed the same as the Buddhas of the ten directions, forever crossing the great sea of suffering of birth and death, such merit, the unsurpassed Dharma, should abide long without destruction. If I have cultivated compassion for countless eons, truly for the sake of all sentient beings, observing sentient beings as equal without difference, therefore the true Dharma can abide long. If I am complete with the two adornments of merit and wisdom, benefiting sentient beings in countless eons, using these two methods to transform sentient beings, therefore the true Dharma can abide long. If one can destroy the bonds of afflictions, and eliminate all wrong views,

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， 　具足一切諸善法，　　故能善發是願力。

「善男子！不獨汝等一切人天、一切魔梵，於我滅后悉能護持如是正法。善男子！虛空可作色，色可同虛空，我願神通力不可得令異。」

爾時，四天王作如是言：「若有人能于佛滅后，受持是經、讀誦書寫、解說其義，我等常當隨逐守護。」

諸梵天言：「我等當舍禪定妙樂，守護是人。」

兜率天言：「我等亦當守護如是持經弟子。」

時，魔波旬復作是言：「世尊！若有人能受持是經，我于其人終不造作魔業魔事。」

功德藏天子言：「世尊！一切諸佛所得菩提悉在是經。若有人能受持讀誦、書寫解說，當知是人即得菩提。」

彌勒菩薩言：「世尊！我當於彼兜術天上，廣宣如是無上經典。」

大德迦葉復作是言：「世尊！我聲聞人智慧雖微，應當任力受持讀誦宣說其義。」

阿難復言：「世尊！我於此經真實受持，乃至不失一字一句，如佛口出無有異也。若有眾生髮菩提心，我亦能為是人廣說。」

佛言：「善哉，善哉！善男子！汝等悉能於我滅后，護持正法不令毀滅。善男子！若有眾生求于大乘，未得法忍受持是經，當知是人不過七佛便得授記。若聲聞人有受持者，彌勒成佛在初會中。若緣

【現代漢語翻譯】 現代漢語譯本：

具備一切美好的善法，因此能夠很好地發起這樣的願力。 『善男子！不只是你們一切人天、一切魔梵，在我滅度之後都能夠護持這樣的正法。善男子！虛空可以被製造，製造出來的東西可以等同於虛空，我的願力神通不可被改變。』 當時，四大天王這樣說道：『如果有人能在佛陀滅度之後，受持這部經、讀誦書寫、解釋其中的含義，我們常常應當跟隨守護。』 諸梵天說道：『我們應當捨棄禪定的美妙快樂，來守護這個人。』 兜率天說道：『我們也應當守護像這樣受持經典的弟子。』 當時，魔波旬又這樣說道：『世尊！如果有人能夠受持這部經，我對於這個人終究不會製造魔業魔事。』 功德藏天子說道：『世尊！一切諸佛所證得的菩提都在這部經中。如果有人能夠受持讀誦、書寫解釋，應當知道這個人就能夠證得菩提。』 彌勒菩薩說道：『世尊！我應當在兜率天上，廣泛宣說像這樣無上的經典。』 大德迦葉又這樣說道：『世尊！我們聲聞人的智慧雖然微小，也應當盡力受持讀誦宣說其中的含義。』 阿難又說道：『世尊！我對於這部經真實受持，乃至不遺失一個字一句，就像佛陀口中所說的一樣沒有差別。如果有眾生髮菩提心，我也能夠為這個人廣泛宣說。』 佛陀說道：『好啊，好啊！善男子！你們都能夠在我的滅度之後，護持正法不讓它毀滅。善男子！如果有眾生追求大乘，還沒有得到法忍而受持這部經，應當知道這個人不會超過七佛就能得到授記。如果聲聞人有受持這部經的，彌勒成佛時會在初會中得度。如果緣覺人有受持這部經的，彌勒成佛時會在第二會中得度。』

【English Translation】 English version:

Having all good dharmas, therefore, one can well generate such vows. 'Good men! It is not only you, all humans and devas, all maras and brahmas, who can uphold this true Dharma after my parinirvana. Good men! The void can be made, and what is made can be like the void. My power of vows and spiritual abilities cannot be made different.' At that time, the Four Heavenly Kings said, 'If there is anyone who, after the Buddha's parinirvana, upholds this sutra, recites it, writes it, and explains its meaning, we shall always follow and protect them.' The Brahmas said, 'We shall abandon the wonderful bliss of dhyana to protect this person.' The Tushita devas said, 'We shall also protect such disciples who uphold this sutra.' Then, Mara Papiyas said, 'World Honored One! If there is anyone who can uphold this sutra, I will never create any demonic deeds or affairs for that person.' The Deva Son of Merit Treasury said, 'World Honored One! All the Bodhi attained by all Buddhas is in this sutra. If there is anyone who can uphold, recite, write, and explain it, know that this person will attain Bodhi.' Maitreya Bodhisattva said, 'World Honored One! I shall widely proclaim such unsurpassed sutras in the Tushita Heaven.' The Great Elder Kasyapa also said, 'World Honored One! Although our wisdom as Sravakas is small, we should do our best to uphold, recite, and proclaim its meaning.' Ananda also said, 'World Honored One! I truly uphold this sutra, even to the point of not losing a single word or phrase, just as it came from the Buddha's mouth without any difference. If there are sentient beings who generate the Bodhi mind, I can also widely explain it for them.' The Buddha said, 'Excellent, excellent! Good men! You are all able to uphold the true Dharma after my parinirvana and not let it be destroyed. Good men! If there are sentient beings who seek the Mahayana, and have not yet attained the Dharma-kshanti but uphold this sutra, know that this person will receive a prediction within no more than seven Buddhas. If there are Sravakas who uphold it, they will be liberated in the first assembly when Maitreya becomes a Buddha. If there are Pratyekabuddhas who uphold it, they will be liberated in the second assembly when Maitreya becomes a Buddha.'

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覺人有受持者，於我滅后得成道證。」

說是法時，無量眾生髮阿耨多羅三藐三菩提心，無量眾產生就忍辱，無量眾生得不退心，無量世界六種震動。十方世界諸來菩薩，以好香花伎樂幡蓋供養于佛，咸作是言：「我等來此七寶坊中得大善利。若我脫有少福德力，愿以此力令釋迦如來久住於世，如是正典流佈遍滿十方世界無有毀滅。若有優婆塞、優婆夷等持是經者，令離一切憂愁怖畏無諸病苦。」

爾時，陀羅尼自在王菩薩言：「世尊！今所說法無量無邊不可思議，一切邪法不能傾動，乃是一切善法之本三乘根栽，復是一切諸法初門。若有眾生來問我言：『是法何名？云何受持？』當云何答？唯愿說之。」

佛言：「善男子！是名『大悲說大悲法』，名『如來業受菩薩記』，當如是持。」說是經已，人、天、大眾歡喜頂戴，信受奉行。◎

大方等大集經卷第四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五

北涼天竺三藏曇無讖于姑臧譯

◎寶女品第三之一

爾時，世尊故在欲、色二界中間，大寶坊中師子座上，與諸大眾圍繞說法。

爾時，會中有一童女名曰寶女，即從坐起，右手執持白真珠貫，而作是言：「若我真實能

【現代漢語翻譯】 現代漢語譯本：『如果有人受持此法，在我滅度后也能成就道果。』 當佛陀宣說此法時，無量眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），無量眾產生就了忍辱，無量眾生獲得了不退轉之心，無量世界發生了六種震動。十方世界的諸位菩薩，用美好的香花、伎樂、幡蓋供養佛陀，都這樣說道：『我們來到這七寶坊中，獲得了巨大的善利。如果我等有少許福德之力，愿以此力令釋迦如來長久住世，使這樣的正典流佈遍滿十方世界，永不毀滅。如果有優婆塞（在家男居士）、優婆夷（在家女居士）等受持此經，愿他們遠離一切憂愁怖畏，沒有各種病苦。』 這時，陀羅尼自在王菩薩說道：『世尊！您今天所說的法，無量無邊，不可思議，一切邪法都不能動搖它，乃是一切善法的根本，三乘（聲聞乘、緣覺乘、菩薩乘）的根基，又是一切諸法的入門。如果有眾生來問我：『此法叫什麼名字？應該如何受持？』我應當如何回答？唯愿您為我們解說。』 佛陀說：『善男子！此法名為『大悲說大悲法』，也名為『如來業受菩薩記』，應當這樣受持。』說完此經后，人、天大眾歡喜頂戴，信受奉行。 《大方等大集經》卷第四 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第五 北涼天竺三藏曇無讖于姑臧譯 寶女品第三之一 這時，世尊仍然在欲界和色界之間的大寶坊中，坐在獅子座上，被大眾圍繞著說法。 這時，會中有一位童女，名叫寶女，她立即從座位上站起來，右手拿著一串白真珠，說道：『如果我真的能夠』

【English Translation】 English version: 'If there are those who receive and uphold this teaching, they will attain enlightenment after my extinction.' When the Buddha was expounding this Dharma, immeasurable beings generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), immeasurable beings achieved patience, immeasurable beings attained the state of non-retrogression, and immeasurable worlds experienced six kinds of earthquakes. Bodhisattvas from the ten directions offered fragrant flowers, music, banners, and canopies to the Buddha, all saying: 'We have come to this seven-jeweled pavilion and have obtained great benefits. If we have even a little merit and virtue, we wish to use this power to make Shakyamuni Tathagata remain in the world for a long time, so that this sacred scripture may spread throughout the ten directions without destruction. If there are Upasakas (male lay practitioners) and Upasikas (female lay practitioners) who uphold this sutra, may they be free from all sorrow and fear, and without any suffering from illness.' At that time, Bodhisattva Dharani-svabhava-raja said: 'World Honored One! The Dharma you have spoken today is immeasurable, boundless, and inconceivable. All heretical teachings cannot shake it. It is the root of all good dharmas, the foundation of the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), and the gateway to all dharmas. If there are beings who come to ask me: 『What is the name of this Dharma? How should it be upheld?』 How should I answer? We beseech you to explain it to us.' The Buddha said: 'Good man! This Dharma is called 『Great Compassion Explaining the Great Compassion Dharma,』 and it is also called 『The Tathagata』s Karma Receiving the Bodhisattva』s Prediction.』 It should be upheld in this way.' After speaking this sutra, the humans, devas, and the great assembly rejoiced, bowed their heads, and faithfully accepted and practiced it. The Great Vaipulya Mahasamnipata Sutra, Volume 4 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Volume 5 Translated by Tripitaka Master Dharmaraksha of Northern Liang at Guzang Chapter Three, Part One: The Jewel Maiden At that time, the World Honored One was still in the great jewel pavilion between the desire realm and the form realm, sitting on a lion throne, surrounded by the assembly, expounding the Dharma. At that time, there was a maiden in the assembly named Jewel Maiden. She immediately rose from her seat, holding a string of white pearls in her right hand, and said: 'If I am truly able to'

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於十方無量世界，受持如是《大集》正典，讀誦、書寫、演說其義、廣流佈者，愿此珠貫著佛頂髻及諸菩薩。」說是語已即擲珠貫。以佛神力及以誠言，珠貫即在如來頂上，亦遍一切諸菩薩首；而諸菩薩各各自於首貫珠中，見其來世成佛之時所有世界菩提之樹。眾生調伏及往願力了了見知，見已各各生奇特想，白佛言：「世尊！是寶女者，云何乃有如是無量大功德也？我于無量阿僧祇劫所有誓願，今於一念悉見了了。」

佛言：「善哉，善哉！善男子！實如所言，是寶女者，已於過去九萬六億那由他佛，種諸善根發大善愿，所生之處常得真實，是故是女凡所思念言無虛發。若欲令此大千世界滿中寶花，即言而有；若言欲令滿此三千大千世界種種妙香，言已即有；若欲示現種種形色，轉輪王色、四天王色、天帝釋色、梵天王色，或沙門色、婆羅門色，或比丘色、比丘尼色、優婆塞色、優婆夷色，如言即得。若風災起時轉為火災，火災起時轉為水災，水災起時轉為風災，如言即轉。若有魔王將諸兵眾，執持刀杖、弓弩箭矢、鉾槊戈楯，欲令轉變成寶花者，如言即成。若於空曠無水多乏，為諸眾生髮大誓願，其中即有，城邑聚落人民大小漿水無乏。若愿三千大千世界所有諸色如如來色，即如其言成佛妙色。若言一切所

【現代漢語翻譯】 現代漢語譯本：在十方無量世界中，受持像這樣《大集》正典，讀誦、書寫、演說其中的意義、廣泛流佈的人，愿這條珠串能戴在佛的頂髻以及各位菩薩的頭上。」說完這話，就拋擲了珠串。憑藉佛的神力以及真實的話語，珠串立刻出現在如來的頭頂上，也遍佈在所有菩薩的頭上；而各位菩薩各自在自己頭頂的珠串中，看見了他們未來成佛時所有世界的菩提樹。眾生被調伏的情況以及他們過去的願力都清清楚楚地看見了，看見之後各自產生了驚奇的想法，對佛說：「世尊！這位寶女（指文殊菩薩化身的寶女），怎麼會有如此無量的大功德呢？我于無量阿僧祇劫（極長的時間單位）所發的所有誓願，現在在一念之間都清清楚楚地看見了。」 佛說：「好啊，好啊！善男子！確實像你們所說的那樣，這位寶女，已經在過去九萬六億那由他（極大的數字）佛那裡，種下了各種善根，發下了大善愿，所以她所出生的地方常常能夠得到真實不虛的果報，因此這位女子凡是所思所念，說出的話沒有不應驗的。如果想要讓這個大千世界充滿寶花，只要說出來就有了；如果說想要讓這三千大千世界充滿各種美妙的香氣，說完就有了；如果想要示現各種各樣的形色，比如轉輪王（擁有統治世界的理想君主）的形色、四天王（佛教的護法神）的形色、天帝釋（忉利天之主）的形色、梵天王（色界之主）的形色，或者沙門（出家修行者）的形色、婆羅門（古印度祭司）的形色，或者比丘（男性出家僧人）的形色、比丘尼（女性出家僧人）的形色、優婆塞（在家男居士）的形色、優婆夷（在家女居士）的形色，只要說出來就能得到。如果風災發生時，能把它轉變成火災，火災發生時，能把它轉變成水災，水災發生時，能把它轉變成風災，只要說出來就能轉變。如果有魔王帶領著他的軍隊，拿著刀、杖、弓、弩、箭、矛、槊、戈、盾，想要把它們變成寶花，只要說出來就能變成。如果在空曠無水的地方，爲了眾生髮下大誓願，那裡立刻就會有城邑、村落、人民，大小漿水都不會缺乏。如果希望三千大千世界所有的顏色都像如來（佛的稱號）的顏色一樣，只要說出來就能變成佛的微妙顏色。如果說一切所

【English Translation】 English version: In the immeasurable worlds of the ten directions, those who uphold such a 'Great Collection' (Mahāsaṃnipāta) scripture, reciting, writing, explaining its meaning, and widely propagating it, may this string of pearls adorn the Buddha's topknot and the heads of all Bodhisattvas.」 Having spoken these words, he threw the string of pearls. By the Buddha's divine power and truthful words, the string of pearls immediately appeared on the Tathāgata's (Buddha's epithet) head, and also covered the heads of all the Bodhisattvas; and each Bodhisattva, in the string of pearls on their own head, saw the Bodhi trees of all the worlds when they would become Buddhas in the future. They clearly saw the taming of sentient beings and their past vows, and having seen this, each of them had a wondrous thought, and said to the Buddha: 「World Honored One! How does this Jewel Maiden (referring to the Jewel Maiden, an emanation of Mañjuśrī) possess such immeasurable great merits? All the vows I made in immeasurable asaṃkhya (incalculable) kalpas (eons) are now clearly seen in a single thought.」 The Buddha said: 「Excellent, excellent! Good men! It is indeed as you say. This Jewel Maiden has already planted various roots of goodness and made great vows in the presence of ninety-six billion nayutas (a large number) of Buddhas in the past. Therefore, the places where she is born always obtain truth, and thus, whatever this woman thinks or says, it is never in vain. If she wishes to fill this great chiliocosm with precious flowers, it will be so as soon as she speaks; if she says she wishes to fill this three thousand great chiliocosm with various wonderful fragrances, it will be so as soon as she speaks; if she wishes to manifest various forms and colors, such as the form of a Cakravartin (ideal universal ruler), the form of the Four Heavenly Kings (guardian deities), the form of Indra (king of the gods), the form of Brahmā (creator god), or the form of a śramaṇa (ascetic), a Brahmin (priest), a bhikṣu (monk), a bhikṣuṇī (nun), an upāsaka (male lay follower), or an upāsikā (female lay follower), it will be so as soon as she speaks. If a wind disaster arises, she can transform it into a fire disaster; if a fire disaster arises, she can transform it into a water disaster; if a water disaster arises, she can transform it into a wind disaster, it will be so as soon as she speaks. If a demon king leads his army, holding swords, staffs, bows, crossbows, arrows, spears, lances, and shields, and wishes to transform them into precious flowers, it will be so as soon as she speaks. If in a desolate and waterless place, she makes a great vow for the sake of sentient beings, there will immediately be cities, villages, people, and an abundance of water for all. If she wishes all the colors of the three thousand great chiliocosm to be like the color of the Tathāgata, it will become the wondrous color of the Buddha as soon as she speaks. If she says all that

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有大眾悉住虛空，言已即住。

「善男子！若是寶女欲於此處虛空之中，遍聞十方諸佛所說，如言即聞。善男子！寶女童女成就如是無量無邊諸大功德。」

爾時，寶女即于佛前說偈嘆曰：

「我今成就大寶聚，　　故能讚歎無上尊， 　遠離一切諸煩惱，　　具足大寶助菩提。 　如來具足無上寶，　　大光能照無邊世， 　無上寶幢佛世尊，　　我今獻寶以供養， 　車𤦲馬瑙青琉璃，　　金剛真珠日月寶， 　以如是寶供養佛，　　為令眾產生菩提。 　世尊身光勝諸寶，　　眾生樂見無疲厭， 　處在一方見十方，　　令眾各見前有佛。 　有見如來身行住，　　或見坐臥及說法， 　或見默然無所宣，　　或見入定修智慧， 　如來一一毛孔光，　　能照十方諸世界， 　光明清凈最無上，　　猶如秋月凈蓮花。」

爾時，寶女偈贊佛已，復作是言：「世尊！我今於此大集經中欲少問義，如來若許乃敢咨啟。」

佛言：「善哉，善哉！寶女！隨意發問。若有疑網，我當爲汝而除滅之。」

爾時，寶女即白佛言：「世尊！云何實語？云何為實？云何法語？云何為法？」

佛言：「善哉！善哉！至心諦聽，吾當為汝分別解說。寶女！菩薩摩訶薩有三種實。何等為三？一

【現代漢語翻譯】 現代漢語譯本：大眾都安住在虛空中，說完就安住下來。 『善男子！如果寶女想要在這虛空中，普遍聽到十方諸佛所說，就像說的那樣立刻就能聽到。善男子！寶女童女成就瞭如此無量無邊的各種大功德。』 當時，寶女就在佛前說偈讚歎道： 『我如今成就了大寶藏，所以能夠讚歎無上的佛尊，遠離一切煩惱，具足大寶來幫助菩提。如來具足無上的寶藏，大光明能夠照耀無邊的世界，無上的寶幢佛世尊，我如今獻上寶物來供養，車磲（一種海貝）、瑪瑙、青琉璃，金剛、珍珠、日月寶，用這些寶物供養佛，是爲了讓眾生能夠成就菩提。世尊的身光勝過一切寶物，眾生樂於見到而不會疲倦厭煩，處在一個地方卻能見到十方，讓眾生各自見到面前有佛。有的見到如來身體的行走、站立，有的見到坐臥和說法，有的見到默然無語，有的見到入定修習智慧，如來每一個毛孔的光芒，都能照耀十方世界，光明清凈最為無上，就像秋天的月亮和清凈的蓮花。』 當時，寶女用偈頌讚嘆佛后，又說道：『世尊！我如今在這《大集經》中想要請問一些義理，如果如來允許，我才敢請教。』 佛說：『好啊，好啊！寶女！隨意發問。如果有疑惑，我當爲你消除。』 當時，寶女就對佛說：『世尊！什麼是實語？什麼是真實？什麼是法語？什麼是法？』 佛說：『好啊，好啊！專心諦聽，我當爲你分別解說。寶女！菩薩摩訶薩有三種真實。是哪三種？一』

【English Translation】 English version: The multitude all dwelt in the void, and having spoken, they remained. 'Good man! If a jewel maiden wishes to hear the teachings of all the Buddhas in the ten directions throughout this void, she will hear them as soon as she speaks. Good man! The jewel maiden has accomplished such immeasurable and boundless great merits.' At that time, the jewel maiden spoke a verse of praise before the Buddha: 'I have now attained a great treasure, therefore I can praise the unsurpassed honored one, being far from all afflictions, possessing great treasures to aid Bodhi. The Tathagata possesses unsurpassed treasures, great light can illuminate boundless worlds, the unsurpassed treasure banner, the Buddha, the World Honored One, I now offer treasures for worship, carnelian (a type of sea shell), agate, blue lapis lazuli, diamond, pearl, sun and moon jewels, with these treasures I worship the Buddha, in order to enable sentient beings to attain Bodhi. The World Honored One's body light surpasses all treasures, sentient beings are happy to see it without fatigue or weariness, being in one place yet seeing the ten directions, enabling each sentient being to see a Buddha before them. Some see the Tathagata's body walking and standing, some see sitting and lying down and teaching, some see silence without speaking, some see entering samadhi to cultivate wisdom, the light from each pore of the Tathagata can illuminate the ten directions of the world, the light is pure and unsurpassed, like the autumn moon and a pure lotus flower.' At that time, after the jewel maiden praised the Buddha with verses, she further said: 'World Honored One! I now wish to ask about some meanings in this Great Collection Sutra, if the Tathagata permits, I dare to inquire.' The Buddha said: 'Excellent, excellent! Jewel maiden! Ask as you wish. If there are doubts, I will dispel them for you.' At that time, the jewel maiden then said to the Buddha: 'World Honored One! What is true speech? What is truth? What is Dharma speech? What is Dharma?' The Buddha said: 'Excellent, excellent! Listen attentively, I will explain it for you. Jewel maiden! A Bodhisattva Mahasattva has three kinds of truth. What are the three? One'

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者、不誑諸佛；二者、不誑己身；三者、不誑眾生。云何名為不誑諸佛、己身、眾生？寶女！若有菩薩發阿耨多羅三藐三菩提心已，貪著聲聞、辟支佛乘，是則名為欺誑諸佛、己身、眾生。云何不誑？寶女！若有菩薩發阿耨多羅三藐三菩提心已，若在地獄受大苦惱、若遇魔業邪見同止、若生惡國起惡煩惱、身遇刀槊斫刺燒炙，于如是時終不捨離菩提之心，不休、不息、不畏、不悔，令菩提心遂更增廣，為諸眾生受大苦惱。見受苦者心更增廣，勤修精進欲得菩提，不為邪語之所誑惑，一切邪風不能傾動，是名菩薩不誑諸佛、己身、眾生。寶女！若有菩薩不誑諸佛、己身、眾生，是名菩薩真實之實。

「寶女！不誑諸佛復有四事：一者、其心堅固；二者、住于至處；三者、具足勢力；四者、勤修精進。

「不誑己身亦有四事：一者、凈心；二者、至心；三者、不誑；四者、不曲。

「不誑眾生亦有四事：一者、莊嚴；二者、修慈；三者、修悲；四者、攝取。

「寶女！是名菩薩第一之實。菩薩實者，初發愿時不捨眾生。

「複次，寶女！菩薩實者，不多語，守護語，不粗語，真實語。若在獨處、大眾、王邊，發言誠實，非為財物而故妄語，非為自在而故妄語。若有三千大千世界滿中七寶，

【現代漢語翻譯】 現代漢語譯本：『第一，不欺騙諸佛；第二，不欺騙自己；第三，不欺騙眾生。』什麼叫做不欺騙諸佛、自己、眾生呢？寶女！如果菩薩發了阿耨多羅三藐三菩提心（無上正等正覺之心）之後，貪戀聲聞乘（聽聞佛法而修行的乘）、辟支佛乘（不需佛陀教導，自行開悟的乘），這就叫做欺騙諸佛、自己、眾生。什麼叫做不欺騙呢？寶女！如果菩薩發了阿耨多羅三藐三菩提心之後，即使在地獄遭受巨大苦惱，或者遇到魔業邪見的人同住，或者生在惡劣的國家產生惡劣的煩惱，身體遭受刀劍刺傷、燒灼，在這樣的情況下，始終不捨離菩提之心，不停止、不懈怠、不畏懼、不後悔，使菩提心更加增長廣大，爲了眾生承受巨大的苦惱。看到受苦的人，菩提心更加增長廣大，勤奮修行精進，想要獲得菩提，不被邪惡的言語所迷惑，一切邪風都不能動搖，這就叫做菩薩不欺騙諸佛、自己、眾生。寶女！如果菩薩不欺騙諸佛、自己、眾生，這就叫做菩薩真實的實。』 『寶女！不欺騙諸佛還有四件事：第一，內心堅定；第二，安住于至高之處；第三，具足勢力；第四，勤奮修行精進。』 『不欺騙自己也有四件事：第一，清凈的心；第二，至誠的心；第三，不欺騙；第四，不彎曲。』 『不欺騙眾生也有四件事：第一，莊嚴；第二，修慈；第三，修悲；第四，攝取。』 『寶女！這叫做菩薩第一的真實。菩薩的真實，在於初發愿時不捨棄眾生。』 『再次，寶女！菩薩的真實，在於不多說話，守護自己的語言，不說粗俗的話，說真實的話。無論在獨處、大眾之中、國王面前，說話都誠實，不是爲了財物而說妄語，不是爲了自在而說妄語。即使有三千大千世界充滿七寶，』

【English Translation】 English version: 'Firstly, not deceiving all Buddhas; secondly, not deceiving oneself; thirdly, not deceiving sentient beings.' What is meant by not deceiving all Buddhas, oneself, and sentient beings? O Jewel Daughter! If a Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), becomes attached to the Sravaka-yana (vehicle of those who hear the Dharma and practice), or the Pratyekabuddha-yana (vehicle of those who attain enlightenment on their own without a teacher), this is called deceiving all Buddhas, oneself, and sentient beings. What is meant by not deceiving? O Jewel Daughter! If a Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi, even if suffering great torment in hell, or dwelling with those of demonic actions and wrong views, or being born in an evil country and experiencing evil afflictions, or having their body pierced by swords and spears, burned and scorched, at such times, they never abandon the Bodhi mind, they do not stop, they do not slacken, they do not fear, they do not regret, causing the Bodhi mind to further increase and expand, enduring great suffering for the sake of all sentient beings. Seeing those who suffer, their mind further increases and expands, diligently cultivating and striving to attain Bodhi, not being deceived by evil words, and not being moved by any evil winds, this is called a Bodhisattva not deceiving all Buddhas, oneself, and sentient beings. O Jewel Daughter! If a Bodhisattva does not deceive all Buddhas, oneself, and sentient beings, this is called the true reality of a Bodhisattva.' 'O Jewel Daughter! Not deceiving all Buddhas also has four aspects: firstly, their mind is firm; secondly, they dwell in the supreme place; thirdly, they possess power; fourthly, they diligently cultivate and strive.' 'Not deceiving oneself also has four aspects: firstly, a pure mind; secondly, a sincere mind; thirdly, not deceiving; fourthly, not being crooked.' 'Not deceiving sentient beings also has four aspects: firstly, adorning; secondly, cultivating loving-kindness; thirdly, cultivating compassion; fourthly, embracing.' 'O Jewel Daughter! This is called the first reality of a Bodhisattva. The reality of a Bodhisattva lies in not abandoning sentient beings when first making the vow.' 'Furthermore, O Jewel Daughter! The reality of a Bodhisattva lies in not speaking much, guarding their speech, not speaking coarse words, and speaking truthful words. Whether in solitude, among the masses, or before a king, their speech is honest, not speaking falsely for the sake of wealth, not speaking falsely for the sake of freedom. Even if there were three thousand great chiliocosms filled with the seven treasures,'

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尚不為之而生妄語，況復小事而妄語也！

「寶女！如是實者，有三十二凈。何等三十二？一者、慚語；二者、功德語；三者、愧語；四者、柔軟語；五者、不虛語；六者、無譏呵語；七者、不貪著語；八者、不畏語；九者、閉諸惡道語；十者、開諸善道語；十一者、聖行語；十二者、慧行語；十三者、內凈語；十四者、外凈語；十五者、樂受語；十六者、樂聽語；十七者、不澀語；十八者、微妙語；十九者、分別語；二十者、妙音語；二十一者、純善語；二十二者、不誑語；二十三者、不熱語；二十四者、歡喜語；二十五者、自勸喻語；二十六者、勸喻他語；二十七者、不失語；二十八者、安隱語；二十九者、福田語；三十者、如佛語；三十一者、實圍繞語；三十二者、凈口語。

「複次，寶女！菩薩實者，凡所言說口意相稱。云何名為口意相稱？修集施故獲得菩提，非因慳貪而能得之，是名意口相稱而語。能施一切名之為實。修集凈戒獲得菩提，非因毀戒而能得之，是名意口相稱而語。如戒而住名之為實。修集忍辱獲得菩提，非因瞋恚而能得之，是名意口相稱而語。具足修忍是名為實。勤行精進獲得菩提，非因懈怠而能得之，是名意口相稱而語。修精進故名之為實。修集禪定獲得菩提，非因亂心而能

【現代漢語翻譯】 現代漢語譯本 連尚未證得道果的人都不會說妄語，更何況是小事而說妄語呢！

『寶女（指菩薩）！如果真是這樣，就有三十二種清凈的語言。哪三十二種呢？第一是，有慚愧心的語言；第二是，有功德的語言；第三是，有羞恥心的語言；第四是，柔和的語言；第五是，不虛假的語言；第六是，沒有譏諷呵責的語言；第七是，不貪戀執著的語言；第八是，不畏懼的語言；第九是，能關閉惡道的語言；第十是，能開啟善道的語言；第十一是，符合聖者行為的語言；第十二是，符合智慧行為的語言；第十三是，內心清凈的語言；第十四是，外在清凈的語言；第十五是，令人快樂接受的語言；第十六是，令人樂意聽聞的語言；第十七是，不粗澀的語言；第十八是，微妙的語言；第十九是，能分別事理的語言；第二十是，美妙動聽的語言；第二十一是，純粹善良的語言；第二十二是，不欺騙的語言；第二十三是，不急躁的語言；第二十四是，令人歡喜的語言；第二十五是，自我勸勉的語言；第二十六是，勸勉他人的語言；第二十七是，不失信的語言；第二十八是，使人安穩的語言；第二十九是，能種福田的語言；第三十是，如同佛陀所說的語言；第三十一是，真實不虛的語言；第三十二是，清凈的口語。』

『再者，寶女！菩薩所說的真實，是指凡所言說都與心意相符。什麼叫做口意相符呢？修習佈施才能獲得菩提（覺悟），而不是因為慳貪而能獲得，這叫做心口相符的語言。能夠佈施一切就叫做真實。修習清凈的戒律才能獲得菩提，而不是因為毀犯戒律而能獲得，這叫做心口相符的語言。能夠如戒而住就叫做真實。修習忍辱才能獲得菩提，而不是因為嗔恚而能獲得，這叫做心口相符的語言。能夠具足修習忍辱就叫做真實。勤奮精進才能獲得菩提，而不是因為懈怠而能獲得，這叫做心口相符的語言。修習精進就叫做真實。修習禪定才能獲得菩提，而不是因為心意散亂而能

【English Translation】 English version Even those who have not yet attained enlightenment would not utter falsehoods, how much less would they utter falsehoods in small matters!

'O Jewel Daughter (referring to a Bodhisattva)! If this is truly the case, there are thirty-two pure forms of speech. What are these thirty-two? First, speech with a sense of shame; second, speech with merit; third, speech with a sense of disgrace; fourth, gentle speech; fifth, truthful speech; sixth, speech without ridicule or criticism; seventh, speech without attachment or clinging; eighth, fearless speech; ninth, speech that closes the paths to evil; tenth, speech that opens the paths to good; eleventh, speech that accords with the conduct of the saints; twelfth, speech that accords with the conduct of wisdom; thirteenth, speech that is pure within; fourteenth, speech that is pure without; fifteenth, speech that is joyfully received; sixteenth, speech that is pleasing to hear; seventeenth, speech that is not coarse; eighteenth, subtle speech; nineteenth, speech that can discern matters; twentieth, speech that is beautiful and pleasing to the ear; twenty-first, speech that is purely good; twenty-second, speech that is not deceptive; twenty-third, speech that is not impatient; twenty-fourth, speech that brings joy; twenty-fifth, speech that encourages oneself; twenty-sixth, speech that encourages others; twenty-seventh, speech that is not broken; twenty-eighth, speech that brings peace; twenty-ninth, speech that cultivates fields of merit; thirtieth, speech that is like that of the Buddha; thirty-first, speech that is true and not false; thirty-second, speech that is pure in the mouth.'

'Furthermore, O Jewel Daughter! The truthfulness of a Bodhisattva means that all speech corresponds with their intention. What is meant by speech corresponding with intention? It is through the practice of giving that one attains Bodhi (enlightenment), not through miserliness, and this is called speech that corresponds with intention. To be able to give everything is called truth. It is through the practice of pure precepts that one attains Bodhi, not through breaking precepts, and this is called speech that corresponds with intention. To abide by the precepts is called truth. It is through the practice of patience that one attains Bodhi, not through anger, and this is called speech that corresponds with intention. To fully practice patience is called truth. It is through diligent effort that one attains Bodhi, not through laziness, and this is called speech that corresponds with intention. To practice diligence is called truth. It is through the practice of meditation that one attains Bodhi, not through a scattered mind, and not through a scattered mind that one can

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得之，是名意口相稱而語。修集定心名之為實。修于智慧獲得菩提，非因愚癡而能得之，是名意口相稱而語。修智慧故名之為實。三十七助菩提之法，四無量心亦復如是。

「複次，寶女！夫真實者所謂聖行，聖行者苦、無常行。又復聖行，所謂知苦、遠集、證滅、修道，知於五陰無出生相，是名知苦。五陰因者，所謂愛結畢竟遠離，不貪不著、不讚不求、不去不來，是名離集滅一切相，然其滅時無一法滅。不平等法作平等法，是名證滅觀。奢摩他、毗婆舍那，其相平等，無覺、無觀、無有平等、無系、無取、無作、無變，是名修道。真實了知如是等諦，又能分別廣說其義，是名菩薩摩訶薩實，說是真實法，時十千菩薩得真實忍。

「寶女！法語者，凡所演說依法而語，觀法、念法、奉行於法，行至處法、求法、欲法、樂法、修法，法幢、法杖、莊嚴法器；法燈、法明、法念、法意、法有法疑，莊嚴瓔珞；法床、法儀，法護、法財、法無窮盡，廣大無邊。法事、法身、法口、法意，菩薩摩訶薩具足成就如是等法，是名法語。

「法者，真實之語、守護法語，教人供養父母、和上、耆舊有德，讚歎菩提及菩提道。令人不捨菩提之心，至心繫念不忘菩提，不離莊嚴修菩提法，親近賢聖善知識等，修集信

【現代漢語翻譯】 現代漢語譯本：獲得與內心想法一致的言語，這被稱為『意口相稱』。通過修習禪定來安定心神，這被稱為『真實』。通過修習智慧而獲得菩提（覺悟），而不是通過愚癡，這被稱為『意口相稱』。修習智慧被稱為『真實』。三十七道品（三十七種有助於達到覺悟的修行方法），以及四無量心（慈、悲、喜、舍）也是如此。 『再者，寶女！』 真實指的是聖者的行為，聖者的行為是苦和無常的體現。聖者的行為還包括瞭解苦、遠離苦的根源、證得滅苦、修習滅苦之道。瞭解五蘊（色、受、想、行、識）沒有生起的現象，這被稱為『知苦』。五蘊的因是愛結，要徹底遠離愛結，不貪戀、不執著、不讚美、不追求、不去不來，這被稱為『離集』，滅除一切現象，然而在滅除時沒有一個法被滅除。將不平等的法視為平等法，這被稱為『證滅觀』。奢摩他（止）和毗婆舍那（觀）的相是平等的，沒有覺、沒有觀、沒有平等、沒有束縛、沒有執取、沒有造作、沒有變化，這被稱為『修道』。真實地瞭解這些真諦，並且能夠分別廣泛地闡述其含義，這被稱為菩薩摩訶薩的『真實』。當宣說這種真實法時，一萬名菩薩獲得了真實忍。 『寶女！』 說法是指凡所演說都依據佛法，觀察法、憶念法、奉行法，行至法處、求法、欲法、樂法、修法，以法為幢、以法為杖、以法莊嚴法器；以法為燈、以法為光明、以法為憶念、以法為意念、以法為有法疑，以法莊嚴瓔珞；以法為床、以法為儀軌，以法守護、以法為財富、以法無窮無盡，廣大無邊。以法為事、以法為身、以法為口、以法為意，菩薩摩訶薩圓滿成就這些法，這被稱為『說法』。 『法』是指真實之語、守護法語，教導人們供養父母、和尚（和上，指師父）、年長有德之人，讚歎菩提（覺悟）和菩提道。使人不捨棄菩提之心，至心繫念不忘菩提，不離莊嚴修菩提法，親近賢聖善知識等，修集信心。

【English Translation】 English version: Obtaining speech that matches one's inner thoughts is called 'speech in accordance with intention'. Cultivating a focused mind through meditation is called 'truth'. Achieving Bodhi (enlightenment) through the cultivation of wisdom, and not through ignorance, is called 'speech in accordance with intention'. Cultivating wisdom is called 'truth'. The thirty-seven aids to Bodhi (thirty-seven practices that help achieve enlightenment), and the four immeasurables (loving-kindness, compassion, joy, and equanimity) are also like this. 'Furthermore, Jewel Daughter!' True reality refers to the actions of the noble ones, and the actions of the noble ones are the embodiment of suffering and impermanence. The actions of the noble ones also include understanding suffering, abandoning the cause of suffering, realizing the cessation of suffering, and cultivating the path to the cessation of suffering. Understanding that the five skandhas (form, feeling, perception, mental formations, and consciousness) have no arising is called 'understanding suffering'. The cause of the five skandhas is the bond of attachment, and one must completely abandon this bond, not being greedy, not being attached, not praising, not seeking, not going, and not coming. This is called 'abandoning the cause', extinguishing all phenomena, yet when extinguished, no single dharma is extinguished. Viewing unequal dharmas as equal dharmas is called 'realizing the cessation of suffering'. Samatha (calm abiding) and Vipassana (insight) are equal in their nature, without awareness, without observation, without equality, without bondage, without grasping, without action, and without change. This is called 'cultivating the path'. Truly understanding these truths and being able to explain their meaning extensively is called the 'truth' of a Bodhisattva Mahasattva. When this true dharma is proclaimed, ten thousand Bodhisattvas attain true forbearance. 'Jewel Daughter!' Dharma speech refers to all speech that is based on the Dharma, observing the Dharma, remembering the Dharma, practicing the Dharma, going to the place of Dharma, seeking the Dharma, desiring the Dharma, delighting in the Dharma, cultivating the Dharma, using the Dharma as a banner, using the Dharma as a staff, using the Dharma to adorn Dharma instruments; using the Dharma as a lamp, using the Dharma as light, using the Dharma as remembrance, using the Dharma as intention, using the Dharma to question the Dharma, using the Dharma to adorn oneself with ornaments; using the Dharma as a bed, using the Dharma as a ritual, using the Dharma to protect, using the Dharma as wealth, using the Dharma as endless and boundless. Using the Dharma as affairs, using the Dharma as the body, using the Dharma as speech, using the Dharma as intention, a Bodhisattva Mahasattva fully accomplishes these dharmas. This is called 'Dharma speech'. 'Dharma' refers to true speech, protecting Dharma speech, teaching people to support their parents, teachers (Upadhyaya, referring to one's master), elders, and virtuous people, praising Bodhi (enlightenment) and the path to Bodhi. It causes people not to abandon the mind of Bodhi, to wholeheartedly remember and not forget Bodhi, not to depart from the adornment of cultivating the Dharma of Bodhi, to be close to virtuous and wise teachers, and to cultivate faith.

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心專念聽法，慕求正法勤于精進。不貪著法知恩報恩，樂於寂靜不斷聖種，教化頭陀、勸行十善，讚歎惠施，一切善法愿向菩提。至心受持清凈戒律，修集忍辱，除去懈怠，修凈禪定，智慧方便，慈悲喜捨，修四真諦趣向于諦。四無礙智得大神通，隨順法施修四念處，乃至修集八聖道分，定慧二法得智解脫，如法解脫聲聞、緣覺、菩薩諸乘。

「贊說一切所有福德，當觀十二甚深因緣，分別空門、無相、無愿，無所畏懼。說五陰如幻如化，說十八界如虛空相，說諸入性同於空性，常說七財六念六敬，解說具足六波羅蜜。說六常行、修六神通，具足五眼說第一義，流佈世間成就業語，一切眾生其心平等讚歎佛語。

「寶女！若有菩薩具足如是法語，口終不說我語，不說眾生語，不說壽命語，不說士夫語，不說斷語，不說常語，不說有見語，不說無見語，不說兩斷語，不著中語，不說聚語，不說滅語，不說諍語，不說偏語，不覺知語，不顛倒語，不增疑心語，不逆法語，觀法界語、破憍慢語。

「說法菩薩如法而住，如法而說實語法語，不斷語、不折語，說法菩薩一切世間不能共論，見者怖畏。法語菩薩能演說空、無相、無愿，不著三界及以諸有，不從他乞，無心意識，無有塵垢、無明無闇，不繫屬他

、不繫屬自，無有高下，不雜一切境界因緣，清凈寂靜無有導首，難知難覺，不可思惟，不思惟行，清凈智者，乃能知之。無受受者永斷諸受，過於三世，不滅無滅相，不生無生相，無有豐儉，無生、無斷、無增、無減、無當有、無已有，非修、非見、非魔見、非真實見、非相、非非相、非一相，而亦一相。非有屋宅、遠離屋宅，非近、非遠、非離、非別、非縛、非解、非有漏、非無漏，亦非相似。非苦、非樂、非具足、非不具足、非名、非色、非著、非脫、非破、非完，雖非金剛，不可壞相。真實如爾，非近、非遠、無色無因，亦非頑嚚、非此非彼、非內、非外、非自、非他、非見、非聞、非憶、非忘、非識、非知、非識境界、非知境界。寶女！是名為法。若能廣說如是等法，是名說法。

「複次，寶女！法語菩薩不與一切世間諍競，不輕不慢於他未學，心不輕笑不生高心，不自讚嘆不謗他說，不以飲食為他說法，不遮他善令生疑惑。見他犯罪終不說之，於他法中不生輕賤，不遮止他所修行法。凡所說法，不離於空、無相、無愿，終不分別一切法界，不動法界、不動實性，不依字、識、人、不了義，雖不依止亦不誹謗。

「于自他眾不生分別，亦不誹謗十二因緣，非在世間凈於世間，非法凈法無貪無慳

【現代漢語翻譯】 現代漢語譯本：不依賴於自身，沒有高下之分，不與任何境界因緣混雜，清凈寂靜沒有引導者，難以知曉難以覺察，不可思議，不以思議而行，唯有清凈的智者才能知曉。沒有感受和感受者，永遠斷絕一切感受，超越過去、現在、未來三世，不滅也沒有不滅的表象，不生也沒有不生的表象，沒有豐盈和匱乏，沒有生、沒有斷、沒有增、沒有減、沒有將有、沒有已有的狀態，不是修行、不是見解、不是魔的見解、不是真實的見解、不是表象、不是非表象、不是單一的表象，但也可以說是一種表象。不是有房屋住所，遠離房屋住所，不是近、不是遠、不是分離、不是區別、不是束縛、不是解脫、不是有漏、不是無漏，也不是相似。不是苦、不是樂、不是具足、不是不具足、不是名稱、不是色相、不是執著、不是解脫、不是破滅、不是完整，雖然不是金剛，卻有不可破壞的特性。真實就是如此，不近、不遠，無色無因，也不是愚鈍頑固，不是此也不是彼，不是內也不是外，不是自己也不是他人，不是看見、不是聽見、不是憶念、不是遺忘、不是意識、不是知曉、不是意識的境界、不是知曉的境界。寶女（指佛陀對寶女菩薩的稱呼）！這被稱為法。如果能夠廣泛宣說這樣的法，就稱為說法。 再者，寶女！說法菩薩不與世間一切事物爭論，不輕視不傲慢對待尚未學習的人，心中不輕蔑嘲笑，不生起高傲之心，不自我讚揚也不誹謗他人，不以飲食為條件為他人說法，不阻止他人行善而使之產生疑惑。見到他人犯錯最終也不會說出來，對於其他法門不產生輕視，不阻止他人所修行的法門。凡所宣說的法，不離空性、無相、無愿，最終不分別一切法界，不動搖法界、不動搖實性，不依賴文字、意識、人、不了義，雖然不依賴也不誹謗。 對於自己和他人不產生分別，也不誹謗十二因緣（指佛教關於生命輪迴的十二個環節），雖然身處世間卻能凈化世間，不以法凈化法，沒有貪婪和吝嗇。

【English Translation】 English version: It does not belong to itself, has no high or low, is not mixed with any realm of conditions, is pure and still without a guide, difficult to know and difficult to perceive, inconceivable, not acting through conception, only the pure wise can know it. There is no receiver or recipient, all sensations are forever cut off, surpassing the three times (past, present, future), not ceasing nor having the appearance of not ceasing, not arising nor having the appearance of not arising, without abundance or scarcity, without arising, without ceasing, without increase, without decrease, without being about to be, without having been, not cultivation, not view, not the view of demons, not the true view, not form, not non-form, not one form, yet also one form. It is not having a house, being far from a house, not near, not far, not separated, not distinct, not bound, not liberated, not with outflows, not without outflows, nor is it similar. It is not suffering, not joy, not complete, not incomplete, not name, not form, not attachment, not detachment, not broken, not whole, though not diamond, it has an indestructible nature. The truth is like this, not near, not far, without color, without cause, also not dull and stubborn, not this, not that, not inside, not outside, not self, not other, not seeing, not hearing, not remembering, not forgetting, not consciousness, not knowing, not the realm of consciousness, not the realm of knowing. Jewel Maiden (a term used by the Buddha to address the Bodhisattva Jewel Maiden)! This is called Dharma. If one can widely expound such Dharma, it is called teaching the Dharma. Furthermore, Jewel Maiden! A Dharma-teaching Bodhisattva does not contend with all things in the world, does not look down on or be arrogant towards those who have not yet learned, does not scorn or laugh in their heart, does not give rise to arrogance, does not praise themselves nor slander others, does not teach the Dharma for the sake of food, does not prevent others from doing good and cause them to doubt. Seeing others commit offenses, they ultimately do not speak of it, do not look down on other Dharma teachings, and do not prevent others from practicing the Dharma they are practicing. Whatever Dharma is taught, it does not depart from emptiness, signlessness, and wishlessness, ultimately not distinguishing all Dharma realms, not moving the Dharma realm, not moving the true nature, not relying on words, consciousness, people, or incomplete meanings, though not relying, neither does it slander. Towards oneself and others, they do not give rise to distinctions, nor do they slander the twelve links of dependent origination (the twelve links in the Buddhist concept of the cycle of life), though in the world, they purify the world, not using Dharma to purify Dharma, without greed or stinginess.

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，無有毀戒不捨破戒，無瞋無妒無有懈怠，不失道心不忘菩提，為欲莊嚴無上智慧，不休不息心不生悔。於他法中心無妒嫉，不以著于非修多羅謗修多羅，毗尼摩耶亦復如是。于正法所終不見非，不因於慢而增長慢，不謗因果及業果報。于正法中心無退轉，知恩念恩報之不忘，終不懷抱瞋恨之心，不著我見不嫉他利。

「于怨親中無有二想，得他譏刺終不報之，不作兩舌斗亂彼此，不懷諂曲顯異惑眾，不為他喜受菩薩戒、比丘戒、比丘尼戒、式叉摩那戒、沙彌戒、沙彌尼戒、優婆塞戒、優婆夷戒，住空閑處思惟寂默，勤心受讀十二部經。

「不為勝他故受持守護如是等戒，不為供養現作知足，不為顯他不知足故自修知足，不信諸佛無上菩提他之所作。不造惡業邪惡活命，不捨七財不貪于食，不斷聖種，不誹謗他不自讚嘆，于佛法中不作數量，讚歎大乘心無厭足，是名法語。」◎

爾時，世尊復告寶女：「菩薩義者，云何名義？所謂信心修莊嚴時無有虛誑，為欲莊嚴一切善根，至心專念修行善法，破眾生疑不求果報，施諸眾生安隱快樂，護持禁戒不失忍心，勤修精進增長善法，修寂靜定攝諸散亂，具無上智破無明闇，修集慈心等諸眾生，修集悲心隨眾所作親往營理，修集喜心施眾法喜，修集舍心不觀

【現代漢語翻譯】 現代漢語譯本：不毀犯戒律，不捨棄破戒，沒有嗔恨和嫉妒，沒有懈怠，不失去道心，不忘記菩提，爲了莊嚴無上的智慧，不停止不休息，心中不生後悔。對於其他法門，心中沒有嫉妒，不因為執著于非修多羅而誹謗修多羅，對於毗尼摩耶也是如此。對於正法，始終不認為它有錯誤，不因為傲慢而增長傲慢，不誹謗因果和業報。對於正法，心中沒有退轉，知道恩情，記住恩情，報答恩情而不忘記，始終不懷抱嗔恨之心，不執著於我見，不嫉妒他人的利益。 對於怨恨和親近的人，心中沒有兩種想法，受到他人的譏諷，始終不報復，不做挑撥離間、擾亂彼此的事情，不懷有諂媚和虛偽，不爲了迷惑眾人而表現得與衆不同，不爲了他人的喜好而受菩薩戒、比丘戒、比丘尼戒、式叉摩那戒、沙彌戒、沙彌尼戒、優婆塞戒、優婆夷戒，住在空閑的地方，思考寂靜，勤奮地受持和讀誦十二部經。 不爲了勝過他人而受持和守護這些戒律，不爲了供養而表現得知足，不爲了顯示他人不知足而自己修習知足，不相信諸佛無上的菩提是他人所作。不造作惡業，不以邪惡的方式謀生，不捨棄七種財富，不貪圖食物，不斷絕聖種，不誹謗他人，不自我讚歎，對於佛法不做數量上的計較，讚歎大乘佛法，心中沒有厭倦，這叫做法語。 那時，世尊又告訴寶女：『菩薩的意義是什麼？所謂的意義是指，在修習莊嚴時，信心沒有虛假，爲了莊嚴一切善根，至心專念修行善法，破除眾生的疑惑，不求果報，給予眾生安穩和快樂，護持禁戒，不失去忍耐之心，勤奮修習精進，增長善法，修習寂靜禪定，攝持一切散亂，具備無上智慧，破除無明黑暗，修習慈心，平等對待一切眾生，修習悲心，隨順眾生的行為，親自前往幫助處理，修習喜心，給予眾生法喜，修習舍心，不觀察'

【English Translation】 English version: Not destroying precepts, not abandoning broken precepts, without anger or jealousy, without laziness, not losing the aspiration for the path, not forgetting Bodhi, in order to adorn supreme wisdom, not ceasing, not resting, the mind does not give rise to regret. Towards other teachings, the mind has no jealousy, not because of attachment to non-Sutras slandering Sutras, and the same is true for Vinaya. Towards the true Dharma, never seeing it as wrong, not increasing arrogance because of pride, not slandering cause and effect and karmic retribution. Towards the true Dharma, the mind does not retreat, knowing kindness, remembering kindness, repaying kindness without forgetting, never harboring hatred, not clinging to self-view, not being jealous of others' benefits. Towards enemies and loved ones, there are no two thoughts in the mind, receiving others' mockery, never retaliating, not creating discord and disturbing each other, not harboring flattery and hypocrisy, not acting differently to confuse the masses, not receiving Bodhisattva precepts, Bhikshu precepts, Bhikshuni precepts, Shikshamana precepts, Shramanera precepts, Shramanerika precepts, Upasaka precepts, Upasika precepts for the sake of others' pleasure, dwelling in secluded places, contemplating stillness, diligently receiving and reciting the twelve divisions of scriptures. Not upholding and guarding these precepts in order to surpass others, not appearing content for the sake of offerings, not cultivating contentment oneself to show others' lack of contentment, not believing that the supreme Bodhi of all Buddhas is done by others. Not creating evil karma, not making a living through evil means, not abandoning the seven treasures, not being greedy for food, not cutting off the lineage of the sages, not slandering others, not praising oneself, not making calculations about the Dharma, praising the Mahayana Dharma, the mind has no weariness, this is called Dharma words. At that time, the World Honored One again told the Jewel Maiden: 'What is the meaning of a Bodhisattva? The so-called meaning is that when cultivating adornment, faith is without falsehood, in order to adorn all good roots, with utmost sincerity and focus cultivating good Dharma, breaking the doubts of sentient beings, not seeking rewards, giving sentient beings peace and happiness, upholding precepts, not losing patience, diligently cultivating diligence, increasing good Dharma, cultivating tranquil concentration, gathering all distractions, possessing supreme wisdom, breaking the darkness of ignorance, cultivating loving-kindness, treating all sentient beings equally, cultivating compassion, following the actions of sentient beings, personally going to help manage, cultivating joy, giving sentient beings the joy of Dharma, cultivating equanimity, not observing'

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苦樂。舍財法已心無悔吝，所言柔軟壞眾噁心，利益於他具足甚深，修行同事勸發大乘，以是四攝調伏眾生。見一切行皆是無常、苦、空、無我，凈諸煩惱。依止於義不依于字，依止於智不依于識，依了義經舍不了義，依止於法不依於人。說義無礙無有窮盡，而於法界無所分別；說辭無礙獲得解脫說；樂說無礙如法而說。

「莊嚴惠施不知厭足，莊嚴于戒善愿成就，莊嚴多聞如法而作，莊嚴功德具足相好，莊嚴智慧知諸眾生上中下根差別之相，莊嚴于定為心清凈，莊嚴于智得三種慧。修四念處為心不散亂，修四正勤為得善根，修四如意往來諸方，修集五根辯分別句，修集五力為壞煩惱，修七覺分為知諸法，修八正道不為惡動，修集神通為不退失。菩薩摩訶薩解如是義，是名為義；若有菩薩能說是義，是名說義。

「複次，寶女！又復義者，修集空定壞諸有法，修集無相壞諸法相，修集無愿不求三界。若能演說如是三空，是名說義；一切諸行不可修行，是名為義。菩薩說是不可修行，是名說義；斷一切生，是名為義。菩薩若說諸法無生，是名說義；諸有無出，是名為義。如是說者，是名說義；四真諦者，名之為義。如是說者，是名說義；無我我所，名之為義。如是說者，是名說義；字不可說，名之為義。如

【現代漢語翻譯】 現代漢語譯本 對於苦和樂，佈施財物後心中沒有後悔和吝嗇，所說的話語柔和，能消除眾生的惡念，利益他人，具備深厚的修行，與他人一同修行，勸導他人發大乘心，用這四攝法來調伏眾生。觀察一切行為都是無常、苦、空、無我的，從而凈化各種煩惱。依止於義理而不依止於文字，依止於智慧而不依止於意識，依止了義的經典而捨棄不了義的經典，依止於佛法而不依止於個人。所說的義理沒有障礙，沒有窮盡，而對於法界沒有分別；所說的言辭沒有障礙，獲得解脫；所說的辯才沒有障礙，如法而說。 以莊嚴的佈施而不感到厭倦，以莊嚴的戒律使善愿成就，以莊嚴的博學如法修行，以莊嚴的功德具備美好的相貌，以莊嚴的智慧瞭解眾生上、中、下根的差別，以莊嚴的禪定使心清凈，以莊嚴的智慧獲得三種智慧。修習四念處使心不散亂，修習四正勤以獲得善根，修習四如意足可以自在往來於各方，修習五根以辨別各種語句，修習五力以摧毀煩惱，修習七覺分以瞭解諸法，修習八正道而不被惡念所動，修習神通而不退失。菩薩摩訶薩理解這樣的意義，這稱為義；如果有菩薩能夠宣說這樣的意義，這稱為說義。 再者，寶女（指佛陀對寶女的稱呼）！又所謂的義，是指修習空定以摧毀各種有法，修習無相以摧毀各種法相，修習無愿而不求三界。如果能夠演說這三種空性，這稱為說義；一切諸行都不可執著修行，這稱為義。菩薩宣說不可執著修行，這稱為說義；斷除一切生，這稱為義。菩薩如果宣說諸法無生，這稱為說義；諸有無出，這稱為義。這樣宣說，這稱為說義；四真諦（苦、集、滅、道）稱為義。這樣宣說，這稱為說義；無我（沒有恒常不變的自我）和我所（不屬於我的事物）稱為義。這樣宣說，這稱為說義；文字不可言說，這稱為義。

【English Translation】 English version Regarding suffering and pleasure, having given away wealth, the mind is without regret or stinginess. Words spoken are gentle, destroying evil thoughts in beings, benefiting others, possessing profound practice, practicing together with others, encouraging others to develop the Mahayana mind, using these four means of attraction to subdue beings. Seeing all actions as impermanent, suffering, empty, and without self, thus purifying all afflictions. Relying on the meaning and not on the words, relying on wisdom and not on consciousness, relying on the definitive sutras and abandoning the non-definitive ones, relying on the Dharma and not on individuals. The meaning spoken is without obstruction, without end, and without discrimination in the Dharma realm; the words spoken are without obstruction, attaining liberation; the eloquence spoken is without obstruction, speaking in accordance with the Dharma. Adorning with giving without being weary, adorning with precepts to fulfill good wishes, adorning with extensive learning to practice according to the Dharma, adorning with merit to possess excellent marks, adorning with wisdom to understand the differences in the superior, middling, and inferior roots of beings, adorning with samadhi to purify the mind, adorning with wisdom to attain the three kinds of wisdom. Cultivating the four foundations of mindfulness to keep the mind from being scattered, cultivating the four right efforts to obtain good roots, cultivating the four bases of psychic power to freely travel in all directions, cultivating the five roots to discern various statements, cultivating the five powers to destroy afflictions, cultivating the seven factors of enlightenment to understand all dharmas, cultivating the eightfold path not to be moved by evil thoughts, cultivating psychic powers not to regress. A Bodhisattva Mahasattva understands such meaning, this is called meaning; if a Bodhisattva can proclaim such meaning, this is called proclaiming meaning. Furthermore, Jewel Woman (a term used by the Buddha to address a woman)! Moreover, the so-called meaning refers to cultivating the emptiness samadhi to destroy all existing dharmas, cultivating the signless to destroy all dharma signs, cultivating the wishless without seeking the three realms. If one can expound these three emptinesses, this is called proclaiming meaning; all actions are not to be clung to in practice, this is called meaning. A Bodhisattva proclaims that one should not cling to practice, this is called proclaiming meaning; cutting off all birth, this is called meaning. If a Bodhisattva proclaims that all dharmas are without birth, this is called proclaiming meaning; all existence is without arising, this is called meaning. Proclaiming in this way, this is called proclaiming meaning; the four noble truths (suffering, origin, cessation, path) are called meaning. Proclaiming in this way, this is called proclaiming meaning; no self (no permanent unchanging self) and no possessions (things that do not belong to me) are called meaning. Proclaiming in this way, this is called proclaiming meaning; words cannot express it, this is called meaning.

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是說者，是名說義；真實之義，名之為義。如是說者，是名說義；一切菩提之法，不可稱計，是名為義。菩薩摩訶薩如是說者，是名說義；多聞之人如法而作，是名為義。如是說者，是名說義；一切諸乘大乘為最，是名為義。能如是說，是名說義。複次，寶女！無所分別，名之為義。

「無有眾生，亦無受命，一味不動不盡一事，不生不出，不來不去不滅不二，不可觀見，無有造作，無為無作，心不諂曲。三世平等，三分無差，不失不得，不熱不冷，不凈不穢，不行如爾，不取不捨，非道示道，非常非斷，亦非中道。不瞋不濁，不觀於法及以非法，非一切字音聲辭語。無心意識，于貪瞋癡不生分別，一切諸法作相有相，空無相愿是三即空，真實入法等與不等皆悉平等，因於智慧獲得解脫。寶女！菩薩若能如是具義，是名為義；說如是義，是名說義。

「寶女！云何菩薩說于毗尼？佛說毗尼凡有二種。何等為二？一者、犯毗尼；二者、煩惱毗尼。云何為犯？云何毗尼？犯已尋覺不善思惟，因於無明顛倒虛妄欺誑煩惱，著我、眾生、疑心，不得解脫，掉悔、憍慢、放逸、寡聞，因如是等是名為犯。若破疑心獲得解脫，得解脫故見有犯處，即是非處亦非非處，非身口意，不取不捨不可睹見，非是身作及心口作，

【現代漢語翻譯】 現代漢語譯本：

「能說出道理的，就叫做『說義』；真實不虛的道理，才叫做『義』。像這樣能說出道理的，就叫做『說義』；一切關於菩提（覺悟）的法，多得不可計數，這叫做『義』。菩薩摩訶薩（大菩薩）像這樣能說出道理的，就叫做『說義』；博學多聞的人能按照佛法修行，這叫做『義』。像這樣能說出道理的，就叫做『說義』；一切諸乘（各種修行法門）中，大乘（菩薩乘）最為殊勝，這叫做『義』。能像這樣說，就叫做『說義』。再說，寶女！沒有任何分別，就叫做『義』。

『沒有眾生，也沒有壽命，只有一種不變動、不窮盡的實相，不生不滅，不來不去，不二，不可見，沒有造作，無為無作，心不虛偽。過去、現在、未來三世平等，三部分沒有差別，不失不得，不冷不熱，不凈不穢，不行如是，不取不捨，非道卻能示道，非常非斷，也不是中道。不嗔不濁，不執著於法和非法，不是一切文字、聲音、言辭。沒有心意識，對於貪、嗔、癡不生分別，一切諸法，無論是實相還是虛相，空、無相、無愿這三者即是空性，真實地進入法性，平等與不平等都完全平等，因為智慧而獲得解脫。寶女！菩薩如果能像這樣具備這些道理，就叫做『義』；說出這樣的道理，就叫做『說義』。

「寶女！菩薩如何宣說毗尼（戒律）呢？佛說毗尼大致有兩種。是哪兩種呢？第一種是犯毗尼，第二種是煩惱毗尼。什麼是犯？什麼是毗尼？犯了之後立刻覺察到是不善的思惟，因為無明（愚癡）、顛倒、虛妄、欺誑、煩惱，執著於我、眾生、疑心，不能得到解脫，掉舉、後悔、驕慢、放逸、少聞，因為這些原因就叫做犯。如果破除了疑心，獲得解脫，因為得到解脫而看到有犯的地方，那既不是犯處也不是非犯處，不是身口意，不取不捨，不可見，不是身體所作，也不是心口所作。」 English version:

'That which speaks, is called 'speaking the meaning'; the true meaning, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; all the Dharma of Bodhi (enlightenment), which cannot be counted, is called 'meaning'. A Bodhisattva Mahasattva (great Bodhisattva) speaking like this, is called 'speaking the meaning'; a learned person who practices according to the Dharma, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; among all the vehicles (paths of practice), the Mahayana (Great Vehicle) is the most supreme, this is called 'meaning'. Being able to speak like this, is called 'speaking the meaning'. Furthermore, Jewel Daughter! The absence of any discrimination, is called 'meaning'.

'There are no sentient beings, nor is there a life span, only one unchanging, inexhaustible reality, neither arising nor ceasing, neither coming nor going, not dual, not visible, without fabrication, non-action, and the mind is not deceitful. The three times of past, present, and future are equal, the three parts are without difference, neither loss nor gain, neither hot nor cold, neither pure nor impure, not acting like that, neither grasping nor abandoning, not the path yet showing the path, neither permanent nor annihilated, nor is it the middle way. Not angry nor turbid, not attached to Dharma or non-Dharma, not any words, sounds, or speech. Without mind consciousness, not generating discrimination towards greed, anger, and ignorance, all Dharmas, whether real or illusory, emptiness, signlessness, wishlessness, these three are emptiness, truly entering the nature of Dharma, equality and inequality are completely equal, because of wisdom, liberation is attained. Jewel Daughter! If a Bodhisattva can possess these meanings, it is called 'meaning'; speaking such meanings, is called 'speaking the meaning'.

'Jewel Daughter! How does a Bodhisattva speak about Vinaya (discipline)? The Buddha said that there are generally two kinds of Vinaya. What are the two? The first is violating Vinaya, and the second is the Vinaya of afflictions. What is violation? What is Vinaya? After violating, immediately realizing it is unwholesome thinking, because of ignorance, delusion, falsehood, deception, afflictions, attachment to self, sentient beings, doubt, not attaining liberation, agitation, regret, arrogance, negligence, little learning, because of these reasons it is called violation. If doubt is broken and liberation is attained, because of attaining liberation, seeing that there is a place of violation, that is neither a place of violation nor a non-place of violation, not of body, speech, or mind, neither grasping nor abandoning, not visible, not done by the body, nor done by mind or speech.'

【English Translation】 'That which speaks, is called 'speaking the meaning'; the true meaning, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; all the Dharma of Bodhi (enlightenment), which cannot be counted, is called 'meaning'. A Bodhisattva Mahasattva (great Bodhisattva) speaking like this, is called 'speaking the meaning'; a learned person who practices according to the Dharma, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; among all the vehicles (paths of practice), the Mahayana (Great Vehicle) is the most supreme, this is called 'meaning'. Being able to speak like this, is called 'speaking the meaning'. Furthermore, Jewel Daughter! The absence of any discrimination, is called 'meaning'. 'There are no sentient beings, nor is there a life span, only one unchanging, inexhaustible reality, neither arising nor ceasing, neither coming nor going, not dual, not visible, without fabrication, non-action, and the mind is not deceitful. The three times of past, present, and future are equal, the three parts are without difference, neither loss nor gain, neither hot nor cold, neither pure nor impure, not acting like that, neither grasping nor abandoning, not the path yet showing the path, neither permanent nor annihilated, nor is it the middle way. Not angry nor turbid, not attached to Dharma or non-Dharma, not any words, sounds, or speech. Without mind consciousness, not generating discrimination towards greed, anger, and ignorance, all Dharmas, whether real or illusory, emptiness, signlessness, wishlessness, these three are emptiness, truly entering the nature of Dharma, equality and inequality are completely equal, because of wisdom, liberation is attained. Jewel Daughter! If a Bodhisattva can possess these meanings, it is called 'meaning'; speaking such meanings, is called 'speaking the meaning'. 'Jewel Daughter! How does a Bodhisattva speak about Vinaya (discipline)? The Buddha said that there are generally two kinds of Vinaya. What are the two? The first is violating Vinaya, and the second is the Vinaya of afflictions. What is violation? What is Vinaya? After violating, immediately realizing it is unwholesome thinking, because of ignorance, delusion, falsehood, deception, afflictions, attachment to self, sentient beings, doubt, not attaining liberation, agitation, regret, arrogance, negligence, little learning, because of these reasons it is called violation. If doubt is broken and liberation is attained, because of attaining liberation, seeing that there is a place of violation, that is neither a place of violation nor a non-place of violation, not of body, speech, or mind, neither grasping nor abandoning, not visible, not done by the body, nor done by mind or speech.'

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若是三作即是滅法。若是滅法，誰作誰犯？如犯，一切諸法亦復如是，諸法無根無作無處。若能破壞如是等疑，是名為凈，是名不熱；隨師教作，是名有信，是名有定，是名毗尼。

「云何煩惱？云何毗尼？十二有支，所謂無明乃至老死，是名煩惱。效能調伏一切煩惱，是名毗尼。何以故？空無相愿能調諸法。若法是空、無有性相、不可願者，云何而有貪恚癡等。無作能調一切諸法，若一切法不可作者，云何而有煩惱諸結。一切諸法從因緣生，若從緣生云何可見？見如是等十二有支，亦知煩惱及煩惱相。若是空智慧觀菩提，即以此空空于煩惱。若能觀察如是平等，是名毗尼。若能如是演說義者，是名菩薩能說毗尼。若是毗尼能知我者，即是了知煩惱毗尼。云何名為知我毗尼？謂觀無我、觀於我性，知我凈我實，知我分別我空我修，知我不動、不說、不著、不生不滅。若能如是知於我者，即是了知煩惱毗尼。若實無我而作我想，于無煩惱作煩惱想，亦復如是；若我本無，煩惱亦爾。

「若有具足毗婆舍那，則能如是觀察了知，是名知我煩惱毗尼。煩惱者非過去未來現在，若能不作不念不求，是名知于煩惱毗尼。毗尼亦非去來現在，如心非色，非內非外，亦非中間，煩惱亦爾，非色非內外及以中間。何以故？

【現代漢語翻譯】 現代漢語譯本：如果說（諸法）是因三種行為（作、滅、犯）而產生，那麼就是滅法。如果是滅法，那麼是誰在造作，又是誰在犯戒呢？如果說有犯戒，那麼一切諸法也都是如此，諸法沒有根源，沒有造作，也沒有處所。如果能夠破除這樣的疑惑，就叫做清凈，叫做不熱惱；隨從老師的教導去做，就叫做有信心，叫做有定力，叫做毗尼（Vinaya，戒律）。 什麼是煩惱？什麼是毗尼（Vinaya，戒律）？十二有支（十二因緣），也就是無明（Avidya，無知）乃至老死，這叫做煩惱。能夠調伏一切煩惱的效能，就叫做毗尼（Vinaya，戒律）。為什麼呢？因為空、無相、無愿能夠調伏諸法。如果法是空性的，沒有自性，沒有相狀，不可願求，那麼怎麼會有貪、嗔、癡等煩惱呢？無作能夠調伏一切諸法，如果一切法都不可造作，那麼怎麼會有煩惱和結縛呢？一切諸法都是從因緣而生，如果從因緣而生，又怎麼能被看見呢？看見這樣的十二有支，也就能知道煩惱和煩惱的相狀。如果用空性的智慧來觀察菩提（Bodhi，覺悟），就用這種空性來空掉煩惱。如果能夠觀察到這樣的平等性，就叫做毗尼（Vinaya，戒律）。如果能夠這樣演說義理，就叫做菩薩能夠宣說毗尼（Vinaya，戒律）。如果毗尼（Vinaya，戒律）能夠認識我，那就是了解煩惱和毗尼（Vinaya，戒律）。什麼叫做認識我的毗尼（Vinaya，戒律）呢？就是觀察無我，觀察我的自性，知道我的清凈和真實，知道我的分別，知道我的空性，知道我的修行，知道我不動搖、不說、不執著、不生不滅。如果能夠這樣認識我，那就是了解煩惱和毗尼（Vinaya，戒律）。如果實際上沒有我，卻產生我的想法，對於沒有煩惱卻產生煩惱的想法，也是如此；如果我本來就沒有，煩惱也是如此。 如果具備毗婆舍那（Vipassanā，內觀），就能這樣觀察瞭解，這就叫做認識我的煩惱和毗尼（Vinaya，戒律）。煩惱不是過去、未來、現在的，如果能夠不造作、不念想、不尋求，這就叫做認識煩惱的毗尼（Vinaya，戒律）。毗尼（Vinaya，戒律）也不是過去、未來、現在的，就像心不是色，不是內在，不是外在，也不是中間，煩惱也是如此，不是色，不是內在，不是外在，也不是中間。為什麼呢？

【English Translation】 English version: If it is said that (dharmas) arise from three actions (creation, cessation, transgression), then it is a cessation of dharma. If it is a cessation of dharma, then who is creating and who is transgressing? If there is transgression, then all dharmas are also like this; dharmas have no root, no creation, and no place. If one can break through such doubts, it is called purity, it is called non-affliction; following the teacher's instructions, it is called having faith, it is called having concentration, it is called Vinaya (discipline). What are afflictions? What is Vinaya (discipline)? The twelve links of dependent origination, namely ignorance (Avidya) to old age and death, are called afflictions. The ability to subdue all afflictions is called Vinaya (discipline). Why? Because emptiness, signlessness, and wishlessness can subdue all dharmas. If a dharma is empty, without self-nature, without characteristics, and not to be wished for, how can there be greed, hatred, and delusion? Non-action can subdue all dharmas; if all dharmas are not created, how can there be afflictions and bonds? All dharmas arise from causes and conditions; if they arise from causes and conditions, how can they be seen? Seeing these twelve links of dependent origination, one also knows afflictions and the characteristics of afflictions. If one uses the wisdom of emptiness to observe Bodhi (enlightenment), one uses this emptiness to empty afflictions. If one can observe such equality, it is called Vinaya (discipline). If one can expound the meaning in this way, it is called a Bodhisattva who can preach Vinaya (discipline). If Vinaya (discipline) can know the self, then it is understanding afflictions and Vinaya (discipline). What is called knowing the self through Vinaya (discipline)? It is observing no-self, observing the nature of the self, knowing the purity and reality of the self, knowing the distinctions of the self, knowing the emptiness of the self, knowing the practice of the self, knowing that the self is unmoving, not speaking, not attached, not arising, and not ceasing. If one can know the self in this way, it is understanding afflictions and Vinaya (discipline). If there is actually no self, yet one generates the idea of self, and if one generates the idea of affliction where there is no affliction, it is the same; if the self originally does not exist, then afflictions are also like this. If one possesses Vipassanā (insight), one can observe and understand in this way, and this is called knowing the self, afflictions, and Vinaya (discipline). Afflictions are not past, future, or present; if one can not create, not think, and not seek, this is called knowing the Vinaya (discipline) of afflictions. Vinaya (discipline) is also not past, future, or present, just as the mind is not form, not internal, not external, and not in between; afflictions are also like this, not form, not internal, not external, and not in between. Why?

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無覺知故、無諍競故、無清凈故、無造作故。若能如是知諸煩惱不出不滅，是名了知煩惱毗尼。

「寶女！菩薩若得如是等知煩惱毗尼，亦為眾生說如是法，是名菩薩演說毗尼。」說是法時，十千菩薩得無生忍。

爾時，寶女心大歡喜，前白佛言：「世尊！如來所說真實法義，及以毗尼不可思議。若有菩薩能如是說，是人則能實知實見。」

爾時，舍利弗語寶女言：「汝今已具如是等法，能演說不？」

寶女答言：「大德舍利弗！實名無貪，無貪即義，如是義者即不可說，不可說者即是毗尼。大德！若如是者，云何可說？

「複次，舍利弗！實者即滅，滅者即法，法者即凈，凈者即義，義者即毗尼。如是等法無有文字，若無文字，云何可說？

「大德！實者即如，如者即法，法即無二，無二即義，夫無二者亦不可調，若不可調，云何名調？如是等法悉無所有，若無所有，云何可說？」

舍利弗言：「汝今成就何等寶故？立如是名，名寶女耶！」

答言：「大德！有三十二菩薩寶心，如是心中悉無聲聞、辟支佛心。何等三十二？一者、發心為度一切諸眾生故；二者、發心為令佛種不斷絕故；三者、發心為持佛法不滅盡故；四者、發心守護僧故；五者、發心為施眾生聖

【現代漢語翻譯】 現代漢語譯本：因為沒有覺知，所以沒有爭鬥；因為沒有爭鬥，所以沒有清凈；因為沒有清凈，所以沒有造作。如果能夠這樣理解，知道煩惱既不產生也不消滅，這就叫做了解煩惱的毗尼（Vinaya，戒律）。 『寶女（Ratna，指寶女菩薩）！菩薩如果能夠這樣瞭解煩惱的毗尼，也為眾生宣說這樣的法，這就叫做菩薩演說毗尼。』當佛陀宣說此法時，一萬位菩薩證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 當時，寶女心中非常歡喜，向前對佛說：『世尊！如來所說的真實法義，以及毗尼，都是不可思議的。如果有菩薩能夠這樣宣說，這個人就能真正地知曉和見到。』 這時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對寶女說：『你現在已經具備了這樣的法，能夠演說嗎？』 寶女回答說：『大德舍利弗！「實」的真正含義是無貪，無貪即是義理，這樣的義理是不可言說的，不可言說的就是毗尼。大德！如果像這樣，又怎麼能夠說呢？』 『再者，舍利弗！「實」就是滅，滅就是法，法就是清凈，清凈就是義理，義理就是毗尼。像這樣的法沒有文字，如果沒有文字，又怎麼能夠說呢？』 『大德！「實」就是如，如就是法，法就是無二，無二就是義理，無二也是不可調伏的，如果不可調伏，又怎麼能稱為調伏呢？像這樣的法都是空無所有的，如果空無所有，又怎麼能夠說呢？』 舍利弗說：『你現在成就了什麼樣的寶，所以立這樣的名字，叫做寶女呢？』 寶女回答說：『大德！我有三十二種菩薩寶心，這樣的心中完全沒有聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟的修行者）的心。哪三十二種呢？第一，發心爲了度脫一切眾生；第二，發心爲了使佛種不斷絕；第三，發心爲了護持佛法不滅盡；第四，發心守護僧團；第五，發心爲了佈施眾生聖法；』

【English Translation】 English version: Because of no awareness, there is no contention; because of no contention, there is no purity; because of no purity, there is no fabrication. If one can understand in this way, knowing that afflictions neither arise nor cease, this is called understanding the Vinaya (discipline) of afflictions. 'Ratna (referring to the Bodhisattva Ratna)! If a Bodhisattva understands the Vinaya of afflictions in this way, and also explains such Dharma to sentient beings, this is called a Bodhisattva expounding the Vinaya.' When the Buddha spoke this Dharma, ten thousand Bodhisattvas attained the forbearance of non-arising (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of phenomena). At that time, Ratna's heart was greatly joyful, and she stepped forward and said to the Buddha: 'World Honored One! The true Dharma meaning spoken by the Tathagata, as well as the Vinaya, are inconceivable. If there is a Bodhisattva who can explain in this way, that person can truly know and see.' At this time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Ratna: 'You now possess such Dharma, can you expound it?' Ratna replied: 'Great Elder Sariputra! The true meaning of 'reality' is non-greed, non-greed is the principle, such a principle is inexpressible, and the inexpressible is the Vinaya. Great Elder! If it is like this, how can it be spoken?' 'Furthermore, Sariputra! 'Reality' is cessation, cessation is Dharma, Dharma is purity, purity is the principle, and the principle is the Vinaya. Such Dharma has no words, and if there are no words, how can it be spoken?' 'Great Elder! 'Reality' is suchness, suchness is Dharma, Dharma is non-duality, non-duality is the principle, and non-duality is also untamable. If it is untamable, how can it be called taming? Such Dharma is all without substance, and if it is without substance, how can it be spoken?' Sariputra said: 'What kind of treasure have you attained, that you are given such a name, called Ratna?' Ratna replied: 'Great Elder! I have thirty-two Bodhisattva treasure minds, and in these minds, there is completely no mind of Sravakas (disciples who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own). What are the thirty-two? First, the mind to liberate all sentient beings; second, the mind to ensure the Buddha's lineage is not cut off; third, the mind to uphold the Dharma and prevent it from perishing; fourth, the mind to protect the Sangha; fifth, the mind to bestow the sacred Dharma upon sentient beings;'

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法之樂；六者、發心為諸眾生修集大慈，令眾遠離煩惱諸苦；七者、發心修集大悲舍內外物；八者、發心護持禁戒，調毀戒故；九者、發心修忍，破壞不忍、憍慢、噁心、顛心、醉心、狂心、放逸自在心故；十者、發心精進，為破懈怠、畏退、悔心，調伏懈怠諸眾生故；十一者、發心修定，為破亂心、狂心、妄念，為令眾生獲得四禪及八解脫，調伏欲界諸眾生故；十二者、發心修智破一切闇，真實知見入於法界；十三者、發心為知眾生平等無二，皆一味故；十四者、發心為得無貪、無瞋，利衰、譭譽，其心無二，安住善法苦樂不動，為如是等護眾生故；十五者、發心為得無怖無畏，欲解甚深十二因緣，離一切見；十六者、發心為欲莊嚴智慧，及以功德無有厭足；十七者、發心為欲不離見佛常聞法故；十八者、發心為欲如聞而說；十九者、發心為得廣大法聚心無貪吝；二十者、發心為欲讚歎凈戒，如聞而住，教化慰喻毀禁人故；二十一者、發心為破一切眾生七種慢故；二十二者、發心為知一切眾生上中下根；二十三者、發心為破諸魔惡業；二十四者、發心為施眾生安樂；二十五者、發心為欲壞破眾生所有眾苦，心不生悔；二十六者、發心為欲具足成就得佛法故；二十七者、發心為知有為之法一切無常、苦、無我故，知已

【現代漢語翻譯】 現代漢語譯本 第一，發心是爲了追求佛法的喜悅；第二，發心是爲了讓眾生修集大慈，使他們遠離煩惱和痛苦；第三，發心是爲了修集大悲，捨棄內外之物；第四，發心是爲了護持戒律，調伏毀犯戒律的行為；第五，發心是爲了修習忍辱，破除不忍、驕慢、噁心、顛倒心、醉心、狂心和放逸自在的心；第六，發心是爲了精進修行，破除懈怠、畏懼退縮和後悔之心，調伏懈怠的眾生；第七，發心是爲了修習禪定，破除散亂心、狂亂心和妄念，使眾生獲得四禪和八解脫，調伏欲界的眾生；第八，發心是爲了修習智慧，破除一切黑暗，真實地瞭解並進入法界；第九，發心是爲了瞭解眾生平等無二，皆為同一體性；第十，發心是爲了獲得無貪、無嗔，面對利益和損失、譭謗和讚譽時，內心不生分別，安住于善法，面對苦樂不動搖，以此來守護眾生；第十一，發心是爲了獲得無怖無畏，理解甚深的十二因緣，遠離一切見解；第十二，發心是爲了莊嚴智慧和功德，永不滿足；第十三，發心是爲了不離開佛陀，常聞佛法；第十四，發心是爲了如實宣說所聞之法；第十五，發心是爲了獲得廣大的法聚，內心沒有貪吝；第十六，發心是爲了讚歎清凈的戒律，如實奉行，教化和安慰毀犯戒律的人；第十七，發心是爲了破除一切眾生的七種慢；第十八，發心是爲了瞭解一切眾生的上、中、下根器；第十九，發心是爲了破除諸魔的惡業；第二十，發心是爲了給予眾生安樂；第二十一，發心是爲了破除眾生的一切痛苦，內心不生後悔；第二十二，發心是爲了圓滿成就佛法；第二十三，發心是爲了瞭解有為法的一切都是無常、苦、無我的，瞭解之後

【English Translation】 English version First, the aspiration is to seek the joy of the Dharma; second, the aspiration is to cultivate great loving-kindness for all beings, enabling them to be free from afflictions and suffering; third, the aspiration is to cultivate great compassion, relinquishing internal and external possessions; fourth, the aspiration is to uphold the precepts, subduing actions that violate them; fifth, the aspiration is to cultivate patience, breaking down impatience, arrogance, evil thoughts, deluded thoughts, intoxicated thoughts, frantic thoughts, and unrestrained minds; sixth, the aspiration is to practice diligence, breaking down laziness, fear of retreat, and regret, subduing lazy beings; seventh, the aspiration is to cultivate concentration, breaking down scattered minds, frantic minds, and false thoughts, enabling beings to attain the four dhyanas and eight liberations, subduing beings in the desire realm; eighth, the aspiration is to cultivate wisdom, breaking down all darkness, truly understanding and entering the Dharma realm; ninth, the aspiration is to understand that all beings are equal and non-dual, all of one essence; tenth, the aspiration is to attain non-greed and non-hatred, remaining impartial in the face of gain and loss, praise and blame, abiding in virtuous conduct, unmoved by pleasure and pain, thus protecting all beings; eleventh, the aspiration is to attain fearlessness, understanding the profound twelve links of dependent origination, and being free from all views; twelfth, the aspiration is to adorn wisdom and merit, never being satisfied; thirteenth, the aspiration is to never be separated from the Buddha and to always hear the Dharma; fourteenth, the aspiration is to speak the Dharma as it has been heard; fifteenth, the aspiration is to attain a vast collection of Dharma, without greed or stinginess; sixteenth, the aspiration is to praise pure precepts, practice them as heard, and teach and comfort those who have violated them; seventeenth, the aspiration is to break down the seven types of pride in all beings; eighteenth, the aspiration is to understand the superior, middling, and inferior capacities of all beings; nineteenth, the aspiration is to break down the evil deeds of all demons; twentieth, the aspiration is to give happiness to all beings; twenty-first, the aspiration is to break down all the sufferings of beings, without regret; twenty-second, the aspiration is to fully accomplish the Buddha's Dharma; twenty-third, the aspiration is to understand that all conditioned phenomena are impermanent, suffering, and without self, and having understood this

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不離心無厭悔；二十八者、發心為樂修集一切助菩提法；二十九者、發心為見空無相愿，以眾生故而不取證；三十者、發心為于雖畏諸有亦護諸有；三十一者、發心為于見生死過而不厭悔；三十二者、發心為于若近菩提受無上樂，舍是妙樂為眾生故受貧窮苦。舍利弗！是三十二發心之寶，悉無聲聞辟支佛心，是故菩薩名為寶聚。」

爾時，世尊贊寶女言：「善哉，善哉！汝真實說菩薩摩訶薩發菩提心，而菩提心成就無量無邊功德，不可齊說三十二事。何以故？非聲聞寶能得佛寶，非緣覺寶能得佛寶，以菩薩寶能得佛寶。得佛寶已，則得聲聞、辟支佛寶、菩薩佛寶，是故菩薩名為寶聚。」

爾時，舍利弗白佛言：「世尊！寶女所說不可思議，我觀其說，是女似得四無礙智。」

佛告舍利弗：「汝今方謂是女未得四無礙耶！是女久已成就具足。寶女說法字不可盡，文句義味亦不可盡。」

時，舍利弗語寶女言：「仁者今當廣分別說四無礙智，於一切法悉成其事。」

「大德！菩提心者名無礙句。何以故？菩提心中攝諸義故，是名義無礙智；一切法界入菩提心，是名法無礙智；實無文字而說文字，是名辭無礙智；不可說法說不斷絕，是名樂說無礙智。義不可說，名義無礙；一切諸法皆如幻相

【現代漢語翻譯】 現代漢語譯本 『二十七、發心不離棄（菩提）心，沒有厭倦和後悔；二十八、發心是爲了快樂地修習一切有助於菩提的法門；二十九、發心是爲了見到空性、無相的境界，爲了眾生而不證悟（涅槃）；三十、發心是爲了雖然畏懼輪迴的痛苦，也仍然守護輪迴中的眾生；三十一、發心是爲了見到生死的過患而不感到厭倦和後悔；三十二、發心是爲了如果接近菩提就能享受無上的快樂，卻爲了眾生而捨棄這種美妙的快樂，承受貧窮和痛苦。舍利弗（Śāriputra）！這三十二種發心之寶，沒有聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）的心，所以菩薩（Bodhisattva）被稱為寶聚。』

這時，世尊讚歎寶女說：『好啊，好啊！你真實地講述了菩薩摩訶薩（Bodhisattva-mahāsattva）發菩提心，而菩提心成就了無量無邊的功德，無法用三十二件事完全描述。為什麼呢？因為聲聞的寶藏不能得到佛的寶藏，緣覺（Pratyekabuddha）的寶藏也不能得到佛的寶藏，只有菩薩的寶藏才能得到佛的寶藏。得到佛的寶藏后，就能得到聲聞、辟支佛的寶藏和菩薩的寶藏，所以菩薩被稱為寶聚。』

這時，舍利弗對佛說：『世尊！寶女所說不可思議，我觀察她所說，這個女子似乎已經獲得了四無礙智（catasra-pratisamvidā）。』

佛告訴舍利弗：『你現在才說這個女子沒有得到四無礙智嗎？這個女子早就已經成就具足了。寶女所說的法，文字無法窮盡，文句的意義和味道也無法窮盡。』

這時，舍利弗對寶女說：『仁者，現在應當廣泛地分別解說四無礙智，使一切法都成就其事。』

『大德！菩提心被稱為無礙之句。為什麼呢？因為菩提心中包含了一切意義，這稱為義無礙智（artha-pratisamvidā）；一切法界都進入菩提心，這稱為法無礙智（dharma-pratisamvidā）；實際上沒有文字卻能說出文字，這稱為辭無礙智（nirukti-pratisamvidā）；不可說法卻能說法而不間斷，這稱為樂說無礙智（pratibhāna-pratisamvidā）。意義不可說，稱為義無礙；一切諸法都如幻象，

【English Translation】 English version 'Twenty-seventh, the aspiration not to abandon the (Bodhi) mind, without weariness or regret; twenty-eighth, the aspiration to joyfully cultivate all practices that aid Bodhi; twenty-ninth, the aspiration to see emptiness and the absence of characteristics, and not to attain enlightenment (Nirvana) for the sake of sentient beings; thirtieth, the aspiration to protect sentient beings in Samsara, even while fearing the suffering of Samsara; thirty-first, the aspiration to see the faults of birth and death without weariness or regret; thirty-second, the aspiration that if one were to approach Bodhi and enjoy supreme bliss, one would forsake this wonderful bliss for the sake of sentient beings and endure poverty and suffering. Śāriputra! These thirty-two treasures of aspiration are not found in the minds of Śrāvakas and Pratyekabuddhas, therefore Bodhisattvas are called a treasure trove.'

At that time, the World Honored One praised the Jewel Maiden, saying: 'Excellent, excellent! You have truly spoken of the Bodhisattva-mahāsattva's aspiration for Bodhi, and the Bodhi mind achieves immeasurable and boundless merits, which cannot be fully described by thirty-two matters. Why is that? Because the treasure of a Śrāvaka cannot obtain the treasure of a Buddha, nor can the treasure of a Pratyekabuddha obtain the treasure of a Buddha, only the treasure of a Bodhisattva can obtain the treasure of a Buddha. Having obtained the treasure of a Buddha, one can then obtain the treasures of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, therefore Bodhisattvas are called a treasure trove.'

At that time, Śāriputra said to the Buddha: 'World Honored One! What the Jewel Maiden has said is inconceivable. Observing her words, it seems that this woman has attained the four unobstructed knowledges (catasra-pratisamvidā).'

The Buddha told Śāriputra: 'Do you only now say that this woman has not attained the four unobstructed knowledges? This woman has long since achieved and perfected them. The Dharma spoken by the Jewel Maiden cannot be exhausted by words, nor can the meaning and flavor of her sentences be exhausted.'

At that time, Śāriputra said to the Jewel Maiden: 'Virtuous one, now you should extensively explain the four unobstructed knowledges, so that all dharmas may be accomplished.'

'Great Virtue! The Bodhi mind is called an unobstructed phrase. Why is that? Because the Bodhi mind encompasses all meanings, this is called unobstructed knowledge of meaning (artha-pratisamvidā); all realms of Dharma enter the Bodhi mind, this is called unobstructed knowledge of Dharma (dharma-pratisamvidā); although there are actually no words, one can speak words, this is called unobstructed knowledge of language (nirukti-pratisamvidā); although Dharma cannot be spoken, one can speak Dharma without interruption, this is called unobstructed knowledge of eloquence (pratibhāna-pratisamvidā). Meaning cannot be spoken, this is called unobstructed meaning; all dharmas are like illusions,

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，名法無礙；無言說業，名辭無礙；於六入界無有障礙，名樂說無礙。了達于義，名義無礙；樂於寂靜，名法無礙；字不合法、法不合義，名辭無礙；說即是聲，名樂說無礙。如來正覺即菩提義，名義無礙；菩提義者能生於法，名法無礙；法可作句，名辭無礙；說已得義，名樂說無礙。法義者名義無礙；解脫者名法無礙；演說法相非有法性，名辭無礙；分別法界及非法界，名樂說無礙。僧即無為，名義無礙；諸僧一味，名法無礙；和合僧故，名辭無礙；說僧功德，名樂說無礙。大德！是四無礙遍一切法。」

時，舍利弗言：「世尊！是女人者，發心已來為久近耶！在何佛邊種諸善根？」

佛言舍利弗：「過去無量阿僧祇劫，爾時有佛號分別見如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊——土名大凈，如兜率天——與菩薩僧七萬六千，一切皆是清凈梵行，得不退轉陀羅尼門。

「爾時，有轉輪聖王名凈德報，王千世界而得自在。後宮婇女八萬四千，千子具足，其力皆等蓮花力士。爾時聖王，於三萬六千億歲，種種供養佛及菩薩，所謂房舍、臥具、衣服、飲食、病瘦、醫藥。」

舍利弗言：「世尊！不審彼佛壽命幾時？」

「舍利弗！其佛壽命滿十

【現代漢語翻譯】 『在名相上沒有障礙，稱為義無礙（義：意義，道理）；在言語表達上沒有障礙，稱為辭無礙（辭：言辭，表達）；對於六根所接觸的境界沒有障礙，稱為樂說無礙（樂說：善於演說）；通達義理，稱為義無礙；樂於寂靜，稱為法無礙（法：佛法，真理）；文字不違背佛法，佛法不違背義理，稱為辭無礙；所說即是音聲，稱為樂說無礙。如來正覺即是菩提的意義，稱為義無礙；菩提的意義能夠產生佛法，稱為法無礙；佛法可以構成語句，稱為辭無礙；說了之後就能理解意義，稱為樂說無礙。佛法的意義稱為義無礙；解脫稱為法無礙；闡述佛法的表相並非實有，稱為辭無礙；分別佛法界限和非法界限，稱為樂說無礙。僧眾即是無為法，稱為義無礙；所有僧眾都具有同一的修行境界，稱為法無礙；因為僧眾和合，稱為辭無礙；宣說僧眾的功德，稱為樂說無礙。大德！這四無礙遍及一切佛法。』 當時，舍利弗（佛陀十大弟子之一，以智慧著稱）說：『世尊！這位女子，從發心修行到現在有多久了呢？她在哪位佛的身邊種下各種善根呢？』 佛陀告訴舍利弗：『在過去無量阿僧祇劫（阿僧祇：佛教時間單位，表示極長的時間）之前，那時有一尊佛，號為分別見如來（如來：佛的十號之一，意為「如實而來」）、應（應供，值得供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的修行者）、調御丈夫（善於調伏眾生）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的覺悟者）——他的國土名為大凈，如同兜率天（欲界天之一）——與七萬六千位菩薩僧眾在一起，他們都是清凈的梵行者，獲得了不退轉的陀羅尼門（陀羅尼：總持，能持一切善法，不失一切善法）。』 『當時，有一位轉輪聖王（統治世界的理想君主）名為凈德報，他統治著一千個世界，並且能夠自在地行使權力。他的後宮有八萬四千位妃嬪，有一千個兒子，他們的力量都如同蓮花力士一般強大。當時，這位聖王在三萬六千億年中，以各種方式供養佛陀和菩薩，包括房舍、臥具、衣服、飲食、醫藥等。』 舍利弗說：『世尊！我不知道那位佛的壽命有多長？』 『舍利弗！那位佛的壽命滿了十劫。』

【English Translation】 'Being unobstructed in names is called 'unobstructed in meaning' (meaning: significance, principle); being unobstructed in verbal expression is called 'unobstructed in diction' (diction: words, expression); being unobstructed in the realms of the six sense bases is called 'unobstructed in eloquent speech' (eloquent speech: skilled in speaking); understanding the meaning is called 'unobstructed in meaning'; delighting in tranquility is called 'unobstructed in dharma' (dharma: Buddhist teachings, truth); words not contradicting the dharma, and the dharma not contradicting the meaning, is called 'unobstructed in diction'; what is spoken is sound, is called 'unobstructed in eloquent speech'. The Tathagata's (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come') perfect enlightenment is the meaning of Bodhi, called 'unobstructed in meaning'; the meaning of Bodhi can generate dharma, called 'unobstructed in dharma'; dharma can form sentences, called 'unobstructed in diction'; having spoken, one understands the meaning, called 'unobstructed in eloquent speech'. The meaning of dharma is called 'unobstructed in meaning'; liberation is called 'unobstructed in dharma'; explaining the appearance of dharma as not having a real nature is called 'unobstructed in diction'; distinguishing the boundaries of dharma and non-dharma is called 'unobstructed in eloquent speech'. The Sangha (Sangha: Buddhist monastic community) is non-action, called 'unobstructed in meaning'; all Sangha members have the same level of practice, called 'unobstructed in dharma'; because the Sangha is harmonious, called 'unobstructed in diction'; speaking of the merits of the Sangha is called 'unobstructed in eloquent speech'. Great One! These four unobstructednesses pervade all dharmas.' At that time, Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 'World Honored One! How long has this woman been practicing since she first aspired to enlightenment? By which Buddha did she plant these roots of goodness?' The Buddha told Shariputra, 'In the past, immeasurable asamkhya kalpas (asamkhya: a Buddhist unit of time, representing an extremely long period), there was a Buddha named Vishesa-darshana Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyak-sambuddha (perfectly and completely enlightened), Vidyacharanasampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (venerable one) – his land was called Great Purity, like the Tushita Heaven (one of the heavens in the desire realm) – and he was with 76,000 Bodhisattva Sangha members, all of whom were pure in their conduct, and had attained the Dharani gate of non-retrogression (Dharani: a mnemonic device, holding all good dharmas and not losing any).' 'At that time, there was a Chakravartin king (an ideal monarch who rules the world) named Pure Virtue Report, who ruled over a thousand worlds and had the power to act freely. His harem had 84,000 concubines, and he had 1,000 sons, all of whom were as powerful as lotus flower warriors. At that time, this king, for 360 billion years, made various offerings to the Buddha and Bodhisattvas, including houses, bedding, clothing, food, and medicine for the sick.' Shariputra said, 'World Honored One! I do not know how long that Buddha's lifespan was?' 'Shariputra! That Buddha's lifespan was ten kalpas.'

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中劫。時轉輪王，與其後宮眷屬婇女及外人民九萬二千億那由他，赍持種種無量無邊供養之具，往至佛所。以八千億上妙珍寶而散佛上，頭面作禮長跪合掌，口宣是言：『世尊！我今所設供養之具，頗覆更有殊勝供養勝我者不？』時佛答言：『大王！有異供養勝諸供養，如是供養於此供養，百分千分萬分百千萬分，不及其一。』王言：『世尊！是何供養？愿樂欲聞，唯愿說之。』

「爾時世尊即說偈曰：

「『如恒河沙等世界，　　滿中妙寶持用施， 　　雖有如是無量福，　　不如憐愍發菩提。 　　無量億等恒沙佛，　　凈妙花香以供養， 　　如是福德猶不如，　　發菩提心七步退。 　　如是發心即為施，　　戒忍精進禪智慧， 　　若為憐愍發大心，　　其福無量不可盡。 　　上色力財上族姓，　　是人乃能發菩提， 　　主千世界至梵天，　　得大自在乃能發。 　　若樂喜發菩提心，　　如是乃能斷惡有， 　　能為人天開正路，　　能開八正邪險徑。 　　諸根具足不盲聾，　　皆由至心發菩提， 　　能見十方諸世尊，　　能聞天上甘露味。 　　若能至心發菩提，　　是人能破疑憍慢， 　　無量智慧得自在，　　能為眾生說法界。 　　眾生見之如父母，　　亦如良醫師友想， 　

【現代漢語翻譯】 現代漢語譯本 中劫（一個時間單位）。當時，轉輪王（統治世界的理想君主），帶著他的後宮嬪妃、侍女以及九萬二千億那由他（極大的數字單位）的人民，攜帶各種無量無邊的供養物品，來到佛陀所在之處。他們用八千億上等的珍寶散在佛陀身上，然後頭面觸地，長跪合掌，口中說道：『世尊！我今天所設的供養，是否還有比這更殊勝的供養呢？』 這時，佛陀回答說：『大王！有另一種供養勝過一切供養，這種供養與你所做的供養相比，百分、千分、萬分、百千萬分，都比不上它的一分。』國王問道：『世尊！那是什麼供養？我非常想聽，請您為我解說。』 這時，世尊就說了偈語： 『如同恒河沙數般多的世界，都裝滿珍寶用來佈施，雖然有如此無量的福德，也不如生起憐憫之心而發菩提心（覺悟之心）。 用無量億數如恒河沙的佛陀，用清凈美好的花香來供養，這樣的福德仍然不如，發菩提心後退七步的功德。 如此發菩提心就等同於佈施，持戒、忍辱、精進、禪定、智慧，如果爲了憐憫眾生而發大心，那樣的福德是無量無邊不可窮盡的。 擁有上等的容貌、力量、財富、高貴的族姓，這樣的人才能發起菩提心，統治千個世界直到梵天（色界天頂），得到大自在才能發起菩提心。 如果樂於歡喜發起菩提心，這樣才能斷除惡業，能為人和天開闢正道，能開闢八正道（通往解脫的八條道路），遠離邪惡險徑。 諸根具足，不盲不聾，都是因為至誠發菩提心，能見到十方諸佛，能聽到天上的甘露美味。 如果能至誠發起菩提心，這個人就能破除疑惑和驕慢，獲得無量的智慧和自在，能為眾生宣說佛法。 眾生見到他，會像對待父母一樣，也像對待良醫和朋友一樣。』

【English Translation】 English version During a middle kalpa (an eon of time), a Chakravartin king (a universal monarch), along with his harem, concubines, and ninety-two billion nayutas (an extremely large number) of people, brought various immeasurable offerings to where the Buddha was. They scattered eight billion of the finest jewels upon the Buddha, then prostrated themselves, knelt with palms together, and said: 'World Honored One! Is there any offering more superior than the offerings I have made today?' Then the Buddha replied: 'Great King! There is another offering that surpasses all offerings. Compared to this offering, your offering is not even one part in a hundred, a thousand, a million, or a hundred million.' The king asked: 'World Honored One! What is that offering? I am eager to hear it, please explain it to me.' At that time, the World Honored One spoke in verses: 'If one were to fill worlds as numerous as the sands of the Ganges with precious jewels and give them away, although the merit would be immeasurable, it would not compare to the merit of generating the Bodhi mind (the mind of enlightenment) with compassion. If one were to offer pure and beautiful flowers and incense to countless Buddhas, as numerous as the sands of the Ganges, the merit would still not compare to the merit of taking seven steps back after generating the Bodhi mind. Generating the Bodhi mind is equivalent to giving, keeping precepts, practicing patience, diligence, meditation, and wisdom. If one generates the great mind out of compassion, the merit is immeasurable and inexhaustible. Those with superior appearance, strength, wealth, and noble lineage are capable of generating the Bodhi mind. Those who rule a thousand worlds up to the Brahma heaven (the highest heaven in the realm of form), and attain great freedom, are capable of generating the Bodhi mind. If one is joyful and happy to generate the Bodhi mind, one can cut off evil karma, open the right path for humans and gods, open the Eightfold Path (the path to liberation), and stay away from evil and dangerous paths. Having all faculties intact, not being blind or deaf, is all due to sincerely generating the Bodhi mind. One can see all the Buddhas in the ten directions and hear the sweet taste of heavenly nectar. If one can sincerely generate the Bodhi mind, one can break through doubt and arrogance, attain immeasurable wisdom and freedom, and be able to preach the Dharma to all beings. Beings will see him as they would their parents, and also as a good doctor and friend.'

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能療眾生煩惱病，　　教誨令趣菩提道。』

「爾時，聖王聞佛說是發菩提心所得功德，其心歡喜踴躍無量，與其眷屬內外人民悉發阿耨多羅三藐三菩提心，即于佛前而說偈言：

「『我今憐愍于眾生，　　是故發此菩提心， 　　若欲獲得大自在，　　不應於此生退轉。 　　生死無量受苦惱，　　而於自他無利益， 　　寧發於此受大苦，　　非以不發受安樂。 　　若有眾生髮菩提，　　即得人天聖王樂， 　　亦得寂靜無漏樂，　　及得無上菩提樂。 　　最上慧忍三昧定，　　具四無量及六度， 　　三種凈慧六神通，　　四無礙智大自在， 　　無上十力四無畏，　　及三念處及大悲， 　　成就具足十八法，　　如是皆由發菩提。 　　能動十方諸世界，　　亦知十方眾生心， 　　能度無量諸眾生，　　皆由發於菩提心。』

「舍利弗！說是偈時，四萬夫人、無量眾生，皆發阿耨多羅三藐三菩提心。爾時聖王，復于萬億年中供養彼佛，供養佛已厭世出家。既出家已，思惟四句：一者、實句；二者、法句；三者、義句；四者、調句，於一億年常思如是四句之義。

「舍利弗！汝知，爾時轉輪聖王豈異人乎？即寶女是也。」

舍利弗言：「世尊！何業緣故受是女身？」

【現代漢語翻譯】 現代漢語譯本 『能醫治眾生的煩惱病，教導他們走向菩提（bodhi，覺悟）之道。』 「那時，聖王聽聞佛陀講述發菩提心（bodhicitta，求取覺悟之心）所獲得的功德，心中無比歡喜，與他的眷屬、內外人民都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），隨即在佛前說了偈頌： 『我如今憐憫眾生，因此發起這菩提心，如果想要獲得大自在，就不應該在這條路上退轉。 生死輪迴無量，遭受諸多苦惱，對自己和他人都沒有利益，寧願發起菩提心承受大苦，也不願不發菩提心而享受安樂。 如果有眾生髮起菩提心，就能獲得人天聖王的快樂，也能獲得寂靜無漏的快樂，以及獲得無上的菩提快樂。 最上等的智慧、忍辱、三昧（samadhi，禪定）定力，具備四無量心（慈、悲、喜、舍）和六度（佈施、持戒、忍辱、精進、禪定、智慧），三種清凈的智慧、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）的大自在， 無上的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、天眼智力、宿命無漏智力、永斷習氣智力）、四無畏（一切智無畏、漏盡無畏、說障道無畏、說盡苦道無畏），以及三念處（身念處、受念處、心念處）、大悲心， 成就具足十八種功德，這些都是由於發起菩提心而獲得的。 能夠震動十方諸世界，也能知曉十方眾生的心念，能夠度化無量眾生，都是由於發起菩提心。』 「舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！說完這偈頌時，四萬夫人、無量眾生，都發起了阿耨多羅三藐三菩提心。當時聖王，又在萬億年中供養那位佛陀，供養佛陀后厭倦世俗而出家。出家后，思維四句：一者、實句；二者、法句；三者、義句；四者、調句，在一億年中常常思維這四句的含義。 「舍利弗！你知道，當時的轉輪聖王（cakravartin，擁有統治世界的理想君主）難道是別人嗎？就是寶女啊。」 舍利弗說：「世尊（Bhagavan，佛陀的尊稱）！是什麼業緣導致她受此女身呢？」

【English Translation】 English version 'Able to heal the afflictions of all beings, teaching and guiding them towards the path of Bodhi (enlightenment).' 「At that time, the Holy King, upon hearing the Buddha speak of the merits gained from generating Bodhicitta (the mind of enlightenment), felt immeasurable joy and, along with his family, inner and outer people, all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and immediately spoke the following verses before the Buddha: 'I now have compassion for all beings, therefore I generate this Bodhicitta. If one desires to attain great freedom, one should not retreat from this path. The cycle of birth and death is immeasurable, suffering many afflictions, bringing no benefit to oneself or others. It is better to generate Bodhicitta and endure great suffering, than not to generate it and enjoy comfort. If any being generates Bodhicitta, they will attain the joy of a king among humans and gods, also attain the joy of serene non-outflow, and attain the supreme joy of Bodhi. The highest wisdom, patience, Samadhi (meditative absorption), possessing the four immeasurables (loving-kindness, compassion, joy, equanimity) and the six perfections (generosity, morality, patience, diligence, meditation, wisdom), the three pure wisdoms, the six supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, magical powers, extinction of outflows), the great freedom of the four unobstructed knowledges (knowledge of the Dharma, knowledge of meaning, knowledge of language, knowledge of eloquence), The supreme ten powers (knowledge of what is possible and impossible, knowledge of the results of actions, knowledge of various meditations, liberations, concentrations, and attainments, knowledge of the superior and inferior faculties of beings, knowledge of the various inclinations of beings, knowledge of the various realms of beings, knowledge of the path leading everywhere, knowledge of the divine eye, knowledge of past lives without outflows, knowledge of the complete destruction of all habits), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstacles to enlightenment, fearlessness of explaining the path to the end of suffering), and the three foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind), and great compassion, Accomplishing and possessing the eighteen qualities, all these are obtained by generating Bodhicitta. Able to shake the worlds of the ten directions, also knowing the minds of beings in the ten directions, able to liberate countless beings, all due to generating Bodhicitta.' 「Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! When these verses were spoken, forty thousand consorts and countless beings all generated the mind of Anuttara-samyak-sambodhi. At that time, the Holy King also made offerings to that Buddha for billions of years, and after making offerings, he became weary of the world and renounced his home. After renouncing, he contemplated the four phrases: first, the phrase of reality; second, the phrase of Dharma; third, the phrase of meaning; fourth, the phrase of discipline, and for a billion years, he constantly contemplated the meaning of these four phrases. 「Sariputra! Do you know, was the Holy Wheel-Turning King (a universal monarch) at that time someone else? It was the Jewel Woman.」 Sariputra said, 「Bhagavan (an epithet for the Buddha)! What karmic cause led her to be born in a female body?」

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佛言：「舍利弗！一切菩薩不以女業而受身也，乃以神通智慧之力示女身耳！為欲調伏諸眾生故。舍利弗！汝今實謂寶女菩薩是女身耶，莫造斯觀。何以故？受女身者即是慧力、神通之力。舍利弗！是女久已於無量劫中離男女身，如是身者非是過去，亦非未來現在，此身即方便身，是方便身化此世界九萬二千諸女人等發阿耨多羅三藐三菩提心，是故示現是方便身。」

爾時，寶女語舍利弗：「大德！汝今能以女人之身說正法耶？」

舍利弗言：「我于男身尚生厭悔，況女身乎！」

「舍利弗！汝于男身生厭悔耶？」

舍利弗言：「如是，如是。」

「大德！是故菩薩勝諸聲聞、辟支佛等。何以故？汝諸聲聞所厭悔處，菩薩于中受樂不悔。聲聞之人不求諸有，菩薩于中甘樂受之。聲聞之人于諸功德生知足想，菩薩之人無有厭足。聲聞之人厭離煩惱，菩薩之人處而不懼。」

舍利弗言：「寶女！菩薩之人有何等力，以是力故心無厭離？」

寶女答言：「大德！菩薩摩訶薩有八種力，處之無厭。何等為八？一者、慈力，心無礙故；二者、悲力，為調伏故；三者、實力，不誑諸佛以眾生故；四者、慧力，離煩惱故；五者、方便力，心不悔故；六者、功德力，無所畏故；七者、

【現代漢語翻譯】 現代漢語譯本 佛陀說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切菩薩不會因為女性的業力而受生為女性，而是以神通和智慧的力量示現為女性的身體！這是爲了調伏各種眾生。舍利弗！你現在真的認為寶女菩薩是女性的身體嗎？不要這樣看待。為什麼呢？受生為女性的身體，實際上是智慧的力量和神通的力量。舍利弗！這位女子在無量劫以前就已經脫離了男女之身，這樣的身體不是過去、未來或現在的身體，這個身體只是方便示現的身體，這個方便示現的身體教化了這個世界九萬二千位女性等發起了無上正等正覺之心，所以才示現這個方便之身。』 當時，寶女對舍利弗說：『大德！你現在能以女性的身體宣說正法嗎？』 舍利弗說：『我對於男性的身體尚且感到厭惡和後悔，更何況是女性的身體呢！』 『舍利弗！你對於男性的身體感到厭惡和後悔嗎？』 舍利弗說：『是的，是的。』 『大德！因此，菩薩勝過所有的聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，不需他人教導，自己開悟的人）等。為什麼呢？你們這些聲聞所厭惡和後悔的地方，菩薩卻在其中享受快樂而不後悔。聲聞之人不追求各種存在，菩薩卻在其中甘願接受。聲聞之人對於各種功德產生知足的想法，菩薩之人沒有厭足。聲聞之人厭離煩惱，菩薩之人卻處在其中而不畏懼。』 舍利弗說：『寶女！菩薩之人有什麼樣的力量，因為這種力量而心中沒有厭離呢？』 寶女回答說：『大德！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）有八種力量，處在其中而沒有厭離。是哪八種呢？第一是慈力，因為心中沒有障礙；第二是悲力，爲了調伏眾生；第三是實力，不欺騙諸佛和眾生；第四是慧力，遠離煩惱；第五是方便力，心中沒有後悔；第六是功德力，沒有畏懼；第七是

【English Translation】 English version The Buddha said, 'Śāriputra! All Bodhisattvas do not receive a female body due to female karma, but rather manifest a female body through the power of their spiritual abilities and wisdom! This is to tame and subdue all sentient beings. Śāriputra! Do you truly believe that the Jewel Woman Bodhisattva is a female body? Do not hold such a view. Why? Receiving a female body is actually the power of wisdom and the power of spiritual abilities. Śāriputra! This woman has long since, in immeasurable kalpas, transcended the state of being male or female. Such a body is not of the past, nor the future, nor the present. This body is merely a body of expedient means. This body of expedient means has caused ninety-two thousand women in this world to generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and therefore, she manifests this body of expedient means.' At that time, the Jewel Woman said to Śāriputra, 'Great Virtue! Can you now, with a female body, expound the true Dharma?' Śāriputra said, 'I am already disgusted and regretful of my male body, how much more so of a female body!' 'Śāriputra! Are you disgusted and regretful of your male body?' Śāriputra said, 'Yes, yes.' 'Great Virtue! Therefore, Bodhisattvas surpass all Śrāvakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and others. Why? The very places that you Śrāvakas are disgusted and regretful of, Bodhisattvas enjoy with happiness and without regret. Śrāvakas do not seek various existences, while Bodhisattvas willingly accept them. Śrāvakas develop a sense of contentment with various merits, while Bodhisattvas have no sense of satiety. Śrāvakas are averse to afflictions, while Bodhisattvas dwell within them without fear.' Śāriputra said, 'Jewel Woman! What kind of power do Bodhisattvas possess, that with this power, their minds have no aversion?' The Jewel Woman replied, 'Great Virtue! Bodhisattva-mahāsattvas have eight kinds of power, dwelling within which they have no aversion. What are these eight? First is the power of loving-kindness, because their minds are without obstruction; second is the power of compassion, for the sake of taming and subduing beings; third is the power of truthfulness, not deceiving the Buddhas and sentient beings; fourth is the power of wisdom, being free from afflictions; fifth is the power of expedient means, their minds having no regret; sixth is the power of merit, having no fear; seventh is the power of

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智力，壞無明故；八者、精進力，破放逸故；是名八力。菩薩具足如是八力，其心不悔。」

舍利弗言：「寶女！汝今已具足八力耶？」

答言：「大德！言具足者即是顛倒，顛倒者即是二相，二相者即是有為，有為者即無所有，無所有者即是平等。大德！若平等者，云何有力？云何無力？云何可說一二之數？

「大德！一切諸法皆如虛空，而是虛空，不可說內不可說外，不可說明不可說闇，一切諸法亦復如是。若一切法同虛空者，云何可說有力、無力、一二之數？

「大德！菩薩摩訶薩亦有力亦無力。云何有力？云何無力？無煩惱力、有智慧力，無慳吝力、有惠施力，無破戒力、有持戒力，無瞋恚力、有忍辱力，無懈怠力、有精進力，無亂意力、有禪定力，無無明力、有智慧力，是故菩薩遠離惡法修集善法；是故菩薩無惡法力、有善法力。」

爾時，世尊贊寶女言：「善哉，善哉！若有善男子、善女人能如是說，即是實說。」

寶女菩薩說是法時，五百菩薩成就忍心。

大方等大集經卷第五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第六

北涼天竺三藏曇無讖于姑臧譯寶女品第三之二

爾時，寶女復白佛言：「世

【現代漢語翻譯】 現代漢語譯本：『第八是智慧力，因為能破除愚癡；第八是精進力，因為能破除懈怠；這被稱為八力。菩薩具備這八種力量，內心不會後悔。』 舍利弗問道：『寶女！你現在已經具備這八種力量了嗎？』 寶女回答說：『大德！說具備就是顛倒，顛倒就是二相，二相就是有為，有為就是無所有，無所有就是平等。大德！如果一切都是平等的，怎麼會有力量？怎麼會沒有力量？又怎麼能說一二這樣的數量呢？』 『大德！一切諸法都像虛空一樣，而虛空，不能說內也不能說外，不能說光明也不能說黑暗，一切諸法也是如此。如果一切法都和虛空一樣，怎麼能說有力量、沒有力量、一二這樣的數量呢？』 『大德！菩薩摩訶薩既有力量也沒有力量。怎麼說有力量？怎麼說沒有力量？沒有煩惱的力量，有智慧的力量；沒有慳吝的力量，有佈施的力量；沒有破戒的力量，有持戒的力量；沒有嗔恚的力量，有忍辱的力量；沒有懈怠的力量，有精進的力量；沒有散亂的力量，有禪定的力量；沒有無明的力量，有智慧的力量。所以菩薩遠離惡法，修習善法；所以菩薩沒有惡法的力量，有善法的力量。』 這時，世尊讚歎寶女說：『說得好，說得好！如果有善男子、善女人能這樣說，那就是真實的說。』 寶女菩薩說這個法的時候，五百位菩薩成就了忍辱之心。 《大方等大集經》卷第五 大正藏第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第六 北涼天竺三藏曇無讖于姑臧譯《寶女品》第三之二 這時，寶女又對佛說：『世尊！』

【English Translation】 English version: 『The eighth is the power of wisdom, because it destroys ignorance; the eighth is the power of diligence, because it destroys laziness; these are called the eight powers. A Bodhisattva who possesses these eight powers will not have regrets in their heart.』 Shariputra asked: 『Precious Woman! Do you now possess these eight powers?』 She replied: 『Great Virtue! To say one possesses is a reversal, a reversal is duality, duality is conditioned, conditioned is non-existent, and non-existent is equality. Great Virtue! If all is equal, how can there be power? How can there be no power? And how can one speak of numbers like one or two?』 『Great Virtue! All dharmas are like empty space, and empty space cannot be said to be inside or outside, cannot be said to be light or dark, all dharmas are also like this. If all dharmas are like empty space, how can one speak of power, no power, or numbers like one or two?』 『Great Virtue! A Bodhisattva Mahasattva has both power and no power. How is there power? How is there no power? There is no power of afflictions, there is the power of wisdom; there is no power of stinginess, there is the power of generosity; there is no power of breaking precepts, there is the power of upholding precepts; there is no power of anger, there is the power of patience; there is no power of laziness, there is the power of diligence; there is no power of distraction, there is the power of meditation; there is no power of ignorance, there is the power of wisdom. Therefore, a Bodhisattva abandons evil dharmas and cultivates good dharmas; therefore, a Bodhisattva has no power of evil dharmas, but has the power of good dharmas.』 At that time, the World Honored One praised Precious Woman, saying: 『Excellent, excellent! If a good man or good woman can speak like this, that is the true speaking.』 When the Bodhisattva Precious Woman spoke this Dharma, five hundred Bodhisattvas attained the mind of patience. The Great Vaipulya Mahasamnipata Sutra, Volume 5 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Volume 6 Translated by Tripitaka Master Dharmaraksha of North Liang at Guzang, Chapter 3, Part 2, Precious Woman At that time, Precious Woman again said to the Buddha: 『World Honored One!』

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尊！如經中說，如來具足十神力者，為即十力是世尊耶！為離十力有世尊乎？若即十力是世尊者，是名二法；若是二者，即是無常。若離十力有世尊者，云何如來說諸法等？世尊！若一力中具十力者，何故如來不說百力？若不說百，當知一力非十非百。」

爾時，世尊贊寶女言：「善哉！善哉！如來、世尊非一、非二。若非一、二，云何言十？云何言百？菩薩摩訶薩遠離一、二，得阿耨多羅三藐三菩提。如來、世尊非即十力，非離十力，能說十事，故名如來具足十力。如來雖說如是十力，而一力中具無量力，為流佈故說言十力。」

寶女復言：「善哉！世尊！唯愿廣說如是十力。」

佛言寶女：「至心諦聽，吾當為汝分別解說。寶女！菩薩修行菩提道時，求聲聞乘及造惡業，無有是處；以是堅心，得菩提時成就初力。如來成就如是力故，于大眾中作師子吼能轉法輪；如是法輪，天人、魔、梵沙門、婆羅門，所不能轉。

「複次，寶女！菩薩修行菩提道時，了知諸業悉是一業；以是力故，了知過去、未來、現在一切諸業業因緣處及以非處，得菩提時成第二力。

「複次，寶女！菩薩修行菩提道時，了眾生根，知已說法；以是力故，得菩提時成第三力。

「複次，寶女！菩薩修行菩

【現代漢語翻譯】 現代漢語譯本：

尊者！正如經中所說，如來具足十種神力，那麼這十力就是世尊嗎？還是說離開這十力另有世尊呢？如果說這十力就是世尊，那就是執著于『一』和『異』的二法；如果執著于『一』和『異』，那就是無常的。如果說離開這十力另有世尊，那麼如來又怎麼能說諸法平等呢？世尊！如果說一種力中就具足十種力，那為什麼如來不說百力呢？如果連百力都不說，那就應該知道一種力既不是十力也不是百力。 這時，世尊讚歎寶女說：『說得好！說得好！如來、世尊既不是一，也不是異。如果不是一也不是異，又怎麼能說十呢？又怎麼能說百呢？菩薩摩訶薩遠離執著于『一』和『異』，才能證得阿耨多羅三藐三菩提（無上正等正覺）。如來、世尊既不是這十力本身，也不是離開這十力而存在，而是能宣說這十種事，所以才被稱為如來具足十力。如來雖然宣說了這十力，但實際上一種力中就具足無量的力，爲了方便流傳才說成十力。』 寶女又說：『說得好！世尊！希望您能詳細解說這十力。』 佛對寶女說：『專心諦聽，我將為你分別解說。寶女！菩薩在修行菩提道時，如果追求聲聞乘或者造作惡業，那是不可能的；因為有這樣的堅定之心，在證得菩提時才能成就第一力。如來成就這樣的力量，才能在大眾中發出獅子吼，轉動法輪；這樣的法輪，天人、魔、梵（色界天）、沙門（出家修行者）、婆羅門（印度教祭司）都無法轉動。 『其次，寶女！菩薩在修行菩提道時，了知一切業都是同一業的體現；因為有這樣的力量，才能了知過去、未來、現在一切諸業的因緣和非因緣之處，在證得菩提時才能成就第二力。 『其次，寶女！菩薩在修行菩提道時，瞭解眾生的根性，瞭解之後再為他們說法；因為有這樣的力量，在證得菩提時才能成就第三力。 『其次，寶女！菩薩在修行菩提道時，了知』

【English Translation】 English version:

O Venerable One! As it is said in the scriptures, the Tathagata is endowed with ten divine powers. Are these ten powers the World Honored One, or is there a World Honored One apart from these ten powers? If the ten powers are the World Honored One, then it is clinging to the duality of 『one』 and 『other』; if clinging to 『one』 and 『other』, then it is impermanent. If there is a World Honored One apart from the ten powers, how can the Tathagata say that all dharmas are equal? O World Honored One! If one power contains ten powers, why doesn't the Tathagata speak of a hundred powers? If even a hundred powers are not mentioned, then it should be known that one power is neither ten nor a hundred. At that time, the World Honored One praised the Jewel Maiden, saying: 『Excellent! Excellent! The Tathagata, the World Honored One, is neither one nor other. If it is neither one nor other, how can one speak of ten? How can one speak of a hundred? Bodhisattva Mahasattvas, by being free from clinging to 『one』 and 『other』, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Tathagata, the World Honored One, is neither the ten powers themselves, nor does he exist apart from the ten powers, but is able to expound these ten matters, hence he is called the Tathagata endowed with ten powers. Although the Tathagata speaks of these ten powers, in reality, one power contains immeasurable powers, and it is for the sake of propagation that it is spoken of as ten powers.』 The Jewel Maiden then said: 『Excellent! O World Honored One! I wish that you would explain these ten powers in detail.』 The Buddha said to the Jewel Maiden: 『Listen attentively, I will explain them to you separately. O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, it is impossible for him to seek the Sravaka vehicle or create evil karma; because of this firm resolve, he can achieve the first power when he attains Bodhi. Because the Tathagata has achieved such power, he can roar like a lion in the assembly and turn the Dharma wheel; such a Dharma wheel cannot be turned by gods, humans, Mara, Brahma (the realm of form), Sramanas (ascetics), or Brahmins (Hindu priests).』 『Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he understands that all karmas are manifestations of the same karma; because of this power, he can understand the causes and non-causes of all karmas in the past, future, and present, and he can achieve the second power when he attains Bodhi.』 『Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he understands the faculties of sentient beings, and after understanding, he teaches them the Dharma; because of this power, he can achieve the third power when he attains Bodhi.』 『Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he understands』

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提道時，觀眾生界，觀已隨界而為說法，以觀界故，得菩提時成第四力。

「複次，寶女！菩薩修行菩提道時，觀諸眾生上中下根，觀已隨解而為說法，以知解故，得菩提時成第五力。

「複次，寶女！菩薩修行菩提道時，觀至處道，若有為道、若無為道、若聲聞道、若緣覺道、若菩薩道，以觀道故，得菩提時成第六力。

「複次，寶女！菩薩修行菩提道時，恭敬尊重修諸禪定，為調眾生而說法要，以修集故，得菩提時成第七力。

「複次，寶女！菩薩修行菩提道時，於過去善根不生誹謗，成就念心不作放逸，不放逸故，得菩提時成第八力。

「複次，寶女！菩薩修行菩提道時，見未學者不生輕心，自既學已不生憍慢，能施眾生智慧光明，以施明故，得菩提時成第九力。

「複次，寶女！菩薩修行菩提道時，教諸眾生遠離漏法不令增長，讚歎解脫修無漏道，亦為眾生說無漏道，以修無漏故，得菩提時成第十力。

「寶女！菩薩修集如是十力，能具如來十種之力。」

寶女復言：「世尊！菩薩摩訶薩修行何法，得四無畏及十八法？」

佛告寶女：「菩薩修行菩提道時，所得妙法不生貪吝，不作是念：『若我教彼，彼則勝我。』于諸眾生其心平等，能捨內外施於

【現代漢語翻譯】 現代漢語譯本 當菩薩在修行菩提道時，觀察眾生所處的不同境界，觀察之後，根據他們所處的境界為他們說法。因為能觀察境界的緣故，在證得菩提時成就第四力。

『再者，寶女！菩薩在修行菩提道時，觀察眾生的上、中、下三種根器，觀察之後，根據他們所理解的程度為他們說法。因爲了解眾生根器的緣故，在證得菩提時成就第五力。』

『再者，寶女！菩薩在修行菩提道時，觀察各種修行之道，如有為道（指通過修行可以達到的境界）、無為道（指不通過修行自然達到的境界）、聲聞道（指通過聽聞佛法而修行的道）、緣覺道（指通過自身覺悟而修行的道）、菩薩道（指利益眾生而修行的道）。因為能觀察各種道的緣故，在證得菩提時成就第六力。』

『再者，寶女！菩薩在修行菩提道時，恭敬尊重地修習各種禪定，爲了調伏眾生而宣說佛法的要義。因為修習禪定的緣故，在證得菩提時成就第七力。』

『再者，寶女！菩薩在修行菩提道時，對於過去的善根不生誹謗，成就正念之心而不放縱懈怠。因為不放縱懈怠的緣故，在證得菩提時成就第八力。』

『再者，寶女！菩薩在修行菩提道時，見到尚未學習佛法的人不生輕視之心，自己已經學習之後不生驕傲自滿之心，能夠給予眾生智慧的光明。因為給予智慧光明的緣故，在證得菩提時成就第九力。』

『再者，寶女！菩薩在修行菩提道時，教導眾生遠離有漏之法（指會帶來煩惱和痛苦的法）不讓其增長，讚歎解脫之道，修習無漏之道（指不會帶來煩惱和痛苦的法），也為眾生宣說無漏之道。因為修習無漏之道的緣故，在證得菩提時成就第十力。』

『寶女！菩薩修習成就這十種力量，就能具備如來的十種力量。』

寶女又問：『世尊！菩薩摩訶薩（指偉大的菩薩）修行什麼法，才能獲得四無畏（指菩薩在說法時所具有的四種無所畏懼的品質）和十八法（指菩薩所具有的十八種不共的功德）？』

佛告訴寶女：『菩薩在修行菩提道時，對於自己所獲得的妙法不生貪婪吝嗇之心，不產生這樣的想法：『如果我教導他們，他們就會勝過我。』對於一切眾生，他的心平等無差別，能夠捨棄內外一切所有，施與眾生。

【English Translation】 English version When a Bodhisattva is practicing the Bodhi path, they observe the realms of sentient beings, and having observed, they teach according to the realms they are in. Because of observing the realms, when they attain Bodhi, they achieve the fourth power.

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they observe the superior, middling, and inferior roots of all sentient beings, and having observed, they teach according to their understanding. Because of knowing their understanding, when they attain Bodhi, they achieve the fifth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they observe the paths to attainment, whether it be the path of conditioned existence, the path of unconditioned existence, the path of Sravakas (those who achieve enlightenment through hearing the teachings), the path of Pratyekabuddhas (those who achieve enlightenment on their own), or the path of Bodhisattvas. Because of observing the paths, when they attain Bodhi, they achieve the sixth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they respectfully cultivate various Samadhis (meditative states), and teach the essentials of the Dharma in order to tame sentient beings. Because of cultivating these practices, when they attain Bodhi, they achieve the seventh power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they do not slander their past good roots, they achieve mindfulness and do not become lax. Because of not being lax, when they attain Bodhi, they achieve the eighth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they do not look down upon those who have not yet learned, and having learned themselves, they do not become arrogant. They are able to bestow the light of wisdom upon sentient beings. Because of bestowing this light, when they attain Bodhi, they achieve the ninth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they teach sentient beings to stay away from the defiled dharmas (teachings that lead to suffering) and not let them grow, they praise the path of liberation, and cultivate the undefiled path (teachings that lead to freedom from suffering), and also teach the undefiled path to sentient beings. Because of cultivating the undefiled path, when they attain Bodhi, they achieve the tenth power.'

'Jewel Maiden! A Bodhisattva who cultivates these ten powers is able to possess the ten powers of a Tathagata (Buddha).'

Jewel Maiden then asked, 'World Honored One! What practices does a Bodhisattva Mahasattva (a great Bodhisattva) cultivate to attain the four fearlessnesses (qualities of fearlessness in teaching) and the eighteen special qualities?'

The Buddha told Jewel Maiden, 'When a Bodhisattva is practicing the Bodhi path, they do not become greedy or stingy with the wonderful Dharma they have attained, and they do not think, 'If I teach them, they will surpass me.' Towards all sentient beings, their mind is equal and without discrimination, and they are able to give away everything, both internal and external, to sentient beings.'

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一切，觀察法界無種種相。以是因緣，得菩提時成初無畏。

「複次寶女！菩薩修行菩提道時，諸遮道法了了而知，以了知故不行不隨如是遮法，亦不稱讚、不以教人，知遮道已而遠離之。以是因緣，得菩提時成二無畏。

「複次，寶女！菩薩修行菩提道時，常修凈道、常說凈法，修治莊嚴得凈法故，如是莊嚴亦自修治亦教眾生。以是因緣，得菩提時成三無畏。

「複次，寶女！菩薩修行菩提道時，終不起于憍慢之心，終不自說我知我見、覆藏功德顯露罪過。以是因緣，得菩提時成四無畏。

「複次，寶女！菩薩修行菩提道時，失道眾生示以正道，除去道路瓦石惡刺，津途險絕施作橋樑，闇冥之處為設燈明，見犯罪者能令調伏；能除眾生所有疑悔，于非犯者不強言犯，除壞眾生疑法之心，施法光明勸請說法，見說法者稱讚善哉，恭敬尊重不生輕心；欲解一切眾生言音，不正語者心不輕之。以是因緣，得菩提時成初無失。

「複次，寶女！菩薩修行菩提道時，實語、法語、義語、時語、調伏語、不錯語、離諸惡語、聖人之語。若聞法已轉為他說，為于自利及利他故，說時不輕、不生諍訟，信佛法僧亦令眾生信佛法僧，觀諸法界不可宣說。以是因緣，得菩提時知一切語，得無量門總持方便

【現代漢語翻譯】 現代漢語譯本 一切（指所有現象），觀察法界（指宇宙萬物）時，發現它沒有各種各樣的固定不變的相狀。因為這個原因，當獲得菩提（指覺悟）時，成就初無畏（指初次證得的無所畏懼的境界）。 『再者，寶女（指佛陀對寶女的稱呼）！菩薩在修行菩提道（指通往覺悟的道路）時，對於那些阻礙修行的法（指修行中的障礙）能夠清楚地瞭解，因爲了解的緣故，不會去實踐或追隨這些障礙之法，也不會稱讚它們，更不會教導他人去實踐。瞭解了這些障礙之後，就會遠離它們。因為這個原因，當獲得菩提時，成就二無畏（指第二次證得的無所畏懼的境界）。』 『再者，寶女！菩薩在修行菩提道時，常常修習清凈的道，常常宣說清凈的法，通過修習和莊嚴而獲得清凈的法，這樣的莊嚴既能自我修習，也能教導眾生。因為這個原因，當獲得菩提時，成就三無畏（指第三次證得的無所畏懼的境界）。』 『再者，寶女！菩薩在修行菩提道時，始終不會生起驕慢之心，始終不會自誇說自己知道、自己看見，會隱藏自己的功德，而顯露自己的過錯。因為這個原因，當獲得菩提時，成就四無畏（指第四次證得的無所畏懼的境界）。』 『再者，寶女！菩薩在修行菩提道時，對於迷失道路的眾生，會指示他們正確的道路，清除道路上的瓦礫、石頭和尖刺，在渡口險峻的地方建造橋樑，在黑暗的地方設定燈火照明，看到犯錯的人能夠使他們調伏；能夠消除眾生所有的疑惑和悔恨，對於沒有犯錯的人不會強加罪名，消除眾生對於佛法的疑惑之心，施予佛法的光明，勸請他人宣說佛法，看到宣說佛法的人會稱讚說『善哉』，恭敬尊重他們，不會產生輕視之心；想要理解一切眾生的語言，對於說話不正的人也不會輕視他們。因為這個原因，當獲得菩提時，成就初無失（指初次證得的沒有過失的境界）。』 『再者，寶女！菩薩在修行菩提道時，說真實的話、符合佛法的話、有意義的話、適時的話、能夠調伏人心的話、沒有錯誤的話、遠離各種惡語的話、聖人的話。如果聽聞了佛法，會轉告給他人，爲了自己和利益他人，說法時不會輕率，不會引發爭論，相信佛、法、僧（指佛教的三寶），也讓眾生相信佛、法、僧，觀察諸法界（指一切現象的本質）是不可言說的。因為這個原因，當獲得菩提時，能夠了解一切語言，獲得無量的總持（指記憶和理解能力）和方便（指善巧的方法）。』

【English Translation】 English version Everything (referring to all phenomena), when observing the Dharma realm (referring to the universe and all things), one finds that it has no fixed and unchanging forms. Because of this reason, when attaining Bodhi (referring to enlightenment), one achieves the first fearlessness (referring to the first state of fearlessness attained). 'Furthermore, Jewel Daughter (referring to the Buddha's address to Jewel Daughter)! When a Bodhisattva is practicing the Bodhi path (referring to the path to enlightenment), they clearly understand the Dharma that obstructs practice (referring to obstacles in practice). Because of this understanding, they do not practice or follow these obstructing Dharmas, nor do they praise them, nor do they teach others to practice them. Having understood these obstacles, they will stay away from them. Because of this reason, when attaining Bodhi, one achieves the second fearlessness (referring to the second state of fearlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they constantly cultivate the pure path, constantly proclaim the pure Dharma. Through cultivation and adornment, they attain the pure Dharma. Such adornment is both for self-cultivation and for teaching sentient beings. Because of this reason, when attaining Bodhi, one achieves the third fearlessness (referring to the third state of fearlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they never give rise to arrogance, never boast about their own knowledge or vision, hide their merits, and reveal their faults. Because of this reason, when attaining Bodhi, one achieves the fourth fearlessness (referring to the fourth state of fearlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they will guide those who have lost their way to the correct path, remove rubble, stones, and thorns from the road, build bridges in dangerous crossings, provide lights in dark places, and be able to subdue those who have committed offenses. They can eliminate all doubts and regrets of sentient beings, and will not falsely accuse those who have not committed offenses. They will eliminate the doubts of sentient beings about the Dharma, bestow the light of the Dharma, encourage others to proclaim the Dharma, and praise those who proclaim the Dharma, saying 'Excellent!' They will respect and honor them, and will not have contempt. They wish to understand the languages of all sentient beings, and will not look down on those who speak incorrectly. Because of this reason, when attaining Bodhi, one achieves the first faultlessness (referring to the first state of faultlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they speak truthfully, in accordance with the Dharma, meaningfully, at the right time, in a way that can subdue the mind, without error, avoiding all evil speech, and in the manner of the sages. If they have heard the Dharma, they will pass it on to others, for their own benefit and the benefit of others. When speaking, they will not be careless, nor will they cause disputes. They believe in the Buddha, Dharma, and Sangha (referring to the Three Jewels of Buddhism), and also cause sentient beings to believe in the Buddha, Dharma, and Sangha. They observe that the Dharma realm (referring to the essence of all phenomena) is inexpressible. Because of this reason, when attaining Bodhi, they can understand all languages, and attain immeasurable Dharani (referring to the power of memory and understanding) and skillful means (referring to skillful methods).'

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，是故其身一切相好，一一毛孔悉出如來微妙音聲。

「複次，寶女！菩薩修行菩提道時，常修六念亦化眾生令修六念。以是因緣，得菩提時不失念心，亦得法證總持方便，無量眾生於無量劫，思惟深義一時來問，如來不假思惟之力，而能一時各隨問答。

「複次，寶女！菩薩修行菩提道時，常護一切眾生之心，不與眾生作亂心因、諸苦惱因；見諸眾生行善法時，不遮不亂。善知諸法悉如幻相，于諸眾生其心平等，知諸法界同於一味。以是因緣，得菩提時其心常定，得無邊聞總持方便，得是持已，心常在定而作佛事。

「複次，寶女！菩薩修行菩提道時，想不顛倒、心不顛倒，以不倒故，于無我中不作我想、眾生命人、士夫、男女、憍慢煩惱、常斷、有無、善惡垢凈、有漏無漏、世間出世間、生死涅槃等想；一切眾生有顛倒故，有如是想。若無顛倒則無是想，行於中道。以是因緣，得菩提時成就一想無有二想。修是定故，得無盡器總持方便。以是持力，心常修集無想三昧，憐愍眾生修集大悲，說法不息。

「複次，寶女！菩薩修行菩提道時，修集舍心，舍于苦、樂、不苦不樂、不喜不愁、不愛不瞋。以是因緣，利衰譭譽心無有二，常觀無常、苦、無我等，亦化眾生修如是舍。以是因緣，得菩

【現代漢語翻譯】 現代漢語譯本：因此，他的身體每一個相好，每一個毛孔都發出如來微妙的聲音。 『再者，寶女！菩薩在修行菩提道時，常常修習六念，也教化眾生修習六念。因為這個因緣，在證得菩提時不會失去正念，也能獲得法證總持的方便。無量眾生在無量劫中，同時來問深奧的義理，如來不需要思索的力量，就能在同一時間各自隨其所問而回答。 『再者，寶女！菩薩在修行菩提道時，常常守護一切眾生的心，不給眾生製造擾亂心念的因，以及各種苦惱的因；見到眾生行善法時，不加以阻礙或擾亂。善於了知一切法都如幻象，對於一切眾生其心平等，了知一切法界都同一味道。因為這個因緣，在證得菩提時他的心常常安定，獲得無邊聽聞總持的方便，得到這個總持后，心常在定中而做佛事。 『再者，寶女！菩薩在修行菩提道時，思想不顛倒、心不顛倒，因為不顛倒的緣故，在無我之中不產生我相、眾生相、壽命相、人相、士夫相、男女相、驕慢煩惱相、常斷相、有無相、善惡垢凈相、有漏無漏相、世間出世間相、生死涅槃相等想法；一切眾生因為有顛倒，所以有這些想法。如果沒有顛倒，就沒有這些想法，行於中道。因為這個因緣，在證得菩提時成就一想而沒有二想。修習這種禪定，獲得無盡器總持的方便。憑藉這種總持的力量，心常常修習無想三昧，憐憫眾生修習大悲，說法不停止。 『再者，寶女！菩薩在修行菩提道時，修習舍心，捨棄苦、樂、不苦不樂、不喜不愁、不愛不瞋。因為這個因緣，對於利益、衰敗、譭謗、讚譽，心沒有兩種分別，常常觀察無常、苦、無我等，也教化眾生修習這樣的舍。因為這個因緣，在證得菩提時

【English Translation】 English version: Therefore, every physical characteristic of his body, every single pore, emits the subtle sound of the Tathagata (如來, Thus Come One). 『Furthermore, Jewel Daughter! When a Bodhisattva (菩薩, enlightenment being) practices the Bodhi path, they constantly cultivate the six recollections and also transform sentient beings to cultivate the six recollections. Because of this cause, when attaining Bodhi (菩提, enlightenment), they do not lose mindfulness, and also attain the expedient of Dharma (法, teachings) realization and total retention. When countless sentient beings, over countless kalpas (劫, eons), simultaneously come to ask about profound meanings, the Tathagata, without relying on the power of thought, can at the same time answer each according to their questions. 『Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they constantly protect the minds of all sentient beings, not creating causes for disturbing their minds or causes for various sufferings; when seeing sentient beings practicing good Dharma, they do not obstruct or disturb them. They are skilled in knowing that all dharmas (法, phenomena) are like illusions, their minds are equal towards all sentient beings, and they know that all Dharma realms are of one taste. Because of this cause, when attaining Bodhi, their mind is constantly stable, they attain the expedient of boundless hearing and total retention, and having attained this retention, their mind is constantly in samadhi (定, meditative concentration) while performing Buddha activities. 『Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, their thoughts are not inverted, and their mind is not inverted. Because of not being inverted, in the absence of self, they do not create thoughts of self, sentient beings, life span, person, man, woman, arrogance and afflictions, permanence and annihilation, existence and non-existence, good and evil, defilement and purity, with outflows and without outflows, worldly and transcendental, birth and death, and nirvana (涅槃, cessation of suffering); all sentient beings have such thoughts because they are inverted. If there is no inversion, there are no such thoughts, and one walks the Middle Way. Because of this cause, when attaining Bodhi, they achieve one thought and have no dual thoughts. By cultivating this samadhi, they attain the expedient of inexhaustible vessel total retention. With the power of this retention, their mind constantly cultivates the samadhi of no-thought, they compassionately cultivate great compassion for sentient beings, and their Dharma teaching does not cease. 『Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they cultivate the mind of equanimity, abandoning suffering, pleasure, neither suffering nor pleasure, neither joy nor sorrow, neither love nor anger. Because of this cause, their mind has no duality towards gain and loss, praise and blame, and they constantly contemplate impermanence, suffering, no-self, etc., and also transform sentient beings to cultivate such equanimity. Because of this cause, when attaining Bodhi,

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提時名為大舍。得是舍已，得大海印總持方便。以是持力，雖得人、天、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、釋天、梵天恭敬供養，不以為欣；邪見惡人輕慢罵辱，不以為戚。其心平等，如地水火風，不上不下、不動不濁，修大慈悲。

「複次，寶女！菩薩修行菩提道時，至心求菩提甚深之法種種善根，不求聲聞乘。修集大悲如是等心，無有退轉。以是因緣，得菩提時成如來欲，無增無減，得金剛幢總持方便，得大自在。知云何說、知說何事、知何時說、知何處說、知為何眾生。

「複次，寶女！菩薩修行菩提道時，常勤精進，于諸善法不知厭足，恭敬供養和上善友，亦常親近樂聽正法，隨聞而持。如是精進為調眾生，為欲供養無量諸佛，為令無量無邊眾生得無上道，亦令獲得如是精進入於法門。以是因緣，得聞佛法總持方便，是故菩薩得菩提時，成就如是精進無減，以精進故具足神通。

「複次，寶女！菩薩修行菩提道時，具足念心修四念處，觀內外身無常、苦、無我，受、心、法、念亦復如是。修空、無相、無愿三昧，為如來身，觀身念處不證解脫。以是因緣，得菩提時成就如來念心無減，得知心通，知諸眾生根、界、解、業、煩惱、行習心處，善根惡根果報生滅，諸有次第，諸佛

【現代漢語翻譯】 現代漢語譯本：當時他的名字叫大舍（Mahātyāga）。得到這種捨棄之後，他獲得了大海印總持（Sāgaramudrā-dhāraṇī）的方便法門。憑藉這種總持的力量，即使得到人、天、阿修羅（Asura，非天）、乾闥婆（Gandharva，香神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、釋天（Śakra，帝釋天）、梵天（Brahmā，色界天主）的恭敬供養，他也不會感到欣喜；即使被持有邪見、作惡的人輕慢、謾罵、侮辱，他也不會感到憂愁。他的心平等如地、水、火、風，既不上升也不下降，既不動搖也不渾濁，修習大慈大悲。 『再者，寶女！菩薩在修行菩提道時，至誠懇切地尋求菩提甚深的法和種種善根，不求聲聞乘（Śrāvakayāna，小乘）。修集大悲心等，永不退轉。因為這個因緣，當他證得菩提時，成就如來（Tathāgata）的意願，既不增加也不減少，獲得金剛幢總持（Vajradhvaja-dhāraṇī）的方便法門，獲得大自在。他知道如何說法、知道說什麼事、知道何時說、知道在何處說、知道為哪類眾生說。 『再者，寶女！菩薩在修行菩提道時，常常勤奮精進，對於各種善法不知滿足，恭敬供養和尚善友，也常常親近樂於聽聞正法，隨聽隨持。如此精進是爲了調伏眾生，爲了供養無量諸佛，爲了使無量無邊的眾生證得無上道，也爲了使自己獲得如此精進而進入法門。因為這個因緣，他獲得聽聞佛法的總持方便，所以菩薩證得菩提時，成就如此精進而不減少，因為精進的緣故而具足神通。 『再者，寶女！菩薩在修行菩提道時，具足念心修習四念處（smṛtyupasthāna），觀察內外身體的無常、苦、無我，受、心、法、念也是如此。修習空、無相、無愿三昧（samādhi），爲了成就如來身，觀察身念處而不證入解脫。因為這個因緣，當他證得菩提時，成就如來念心而不減少，得知心通，知道各種眾生的根、界、解、業、煩惱、行習心處，善根惡根果報的生滅，以及各種次第，諸佛

【English Translation】 English version: At that time, his name was Mahātyāga (Great Renunciation). Having obtained this renunciation, he attained the expedient means of the Sāgaramudrā-dhāraṇī (Ocean Seal Dharani). With the power of this dhāraṇī, even if he received respectful offerings from humans, devas (gods), asuras (demigods), gandharvas (celestial musicians), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), Śakra (Indra), and Brahmā (creator god), he would not feel joy; even if he were slighted, cursed, or insulted by those with wrong views and evil deeds, he would not feel sorrow. His mind was as equal as earth, water, fire, and wind, neither rising nor falling, neither moving nor turbid, cultivating great compassion. 'Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he sincerely seeks the profound Dharma of Bodhi and all kinds of good roots, not seeking the Śrāvakayāna (Hearer Vehicle). He cultivates great compassion and such minds, without regression. Because of this cause, when he attains Bodhi, he fulfills the Tathāgata's (Thus Gone One) wishes, neither increasing nor decreasing, attains the expedient means of the Vajradhvaja-dhāraṇī (Diamond Banner Dharani), and attains great freedom. He knows how to speak, knows what to speak about, knows when to speak, knows where to speak, and knows for which beings to speak. 'Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he is always diligent and vigorous, never satisfied with all good dharmas, respectfully making offerings to his teachers and virtuous friends, and also always drawing near to and delighting in hearing the true Dharma, holding onto what he hears. Such diligence is for the sake of taming beings, for the sake of making offerings to countless Buddhas, for the sake of enabling countless boundless beings to attain the unsurpassed path, and also for enabling himself to obtain such diligence and enter the Dharma gate. Because of this cause, he obtains the expedient means of hearing the Buddha's Dharma, therefore, when a Bodhisattva attains Bodhi, he achieves such diligence without diminishing, and because of diligence, he is endowed with supernatural powers. 'Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he is endowed with mindfulness and cultivates the four smṛtyupasthānas (foundations of mindfulness), observing the impermanence, suffering, and non-self of the inner and outer body, and the same for feelings, mind, and dharmas. He cultivates the samādhis (meditative absorptions) of emptiness, signlessness, and wishlessness, for the sake of the Tathāgata's body, observing the body's mindfulness without attaining liberation. Because of this cause, when he attains Bodhi, he achieves the Tathāgata's mindfulness without diminishing, knows the mind's powers, knows the roots, realms, understandings, karmas, afflictions, habitual tendencies of all beings, the arising and ceasing of good and evil roots and their retributions, and all the sequences, all the Buddhas

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世界、諸乘大眾，菩薩諸行得授記莂，父母、親族、師長、和上，知如是等心不失念。

「複次，寶女！菩薩修行菩提道時，常修智慧、利慧、疾慧、無邊慧、甚深慧、解慧、凈慧、不動慧、無礙慧、無勝慧，了知聲聞緣覺乘慧、無上慧、不知足慧、具足如是等慧。求慧求法、持法說法，甘樂於法，以樂法故，于內外物不生貪著。于師和上能忍眾苦，以所須物奉獻貢上，為於一字一句之義，能以十方世界珍寶奉施法主，一偈因緣舍于身命。雖于無量恒河沙等劫修行佈施，不如一聞菩提之事心生歡喜。于正法所樂聞樂說，常為諸佛諸天所念，以念力故，世間所有經典書論悉能通達。以是因緣，得菩提時成佛智慧無增無減，如是等智名為無礙。知眾生心，善、不善、無記，有漏無漏，世間出世間，垢法凈法，生死涅槃，一切法門，一切菩提事，一切菩提道，一切世界，一切劫、一切微塵、去來現在。于如是事通達無礙、說時無盡，以是因緣，如來能於一法之中說無量法。

「複次，寶女！菩薩修行菩提道時，不樂在家求受五欲，樂處空閑修出家法，樂修深義及三脫門，以是修力得無礙法門、無掛礙智，過魔境界莊嚴具足，遠離煩惱及諸惡見，說甚深義破眾疑心，除去一切諸惡覺觀，破于欲界色無色界。為貪眾

【現代漢語翻譯】 現代漢語譯本：

世界、各位大乘的修行者，菩薩的各種修行得到授記，父母、親族、師長、和尚，知道這些情況，心中不會忘記。

『再者，寶女！菩薩在修行菩提道時，常常修習智慧、利慧、疾慧、無邊慧、甚深慧、解慧、凈慧、不動慧、無礙慧、無勝慧，瞭解聲聞乘（Shravaka-yana，指聽聞佛法而修行的聲聞弟子）和緣覺乘（Pratyekabuddha-yana，指不依師教，自己覺悟的修行者）的智慧、無上智慧、不知足的智慧，具備這些智慧。爲了求得智慧和佛法，受持佛法並宣說佛法，樂於佛法，因為喜愛佛法，所以對於內外之物不產生貪戀執著。對於師父和尚能夠忍受各種苦難，用所需的物品供養奉獻，爲了一個字一句的含義，能夠用十方世界的珍寶供奉給法主，爲了一個偈頌的因緣，可以捨棄自己的生命。即使在無量恒河沙數般的劫數中修行佈施，也不如聽到菩提之事而心生歡喜。對於正法，樂於聽聞和宣說，常常被諸佛和諸天所憶念，因為憶念的力量，世間所有的經典和論著都能夠通達。因為這個因緣，在得到菩提時，成就佛的智慧，不會增加也不會減少，這樣的智慧稱為無礙。瞭解眾生的心，善、不善、無記（既非善也非惡）、有漏（指有煩惱的）無漏（指沒有煩惱的）、世間和出世間、垢法（指不清凈的法）和凈法（指清凈的法）、生死和涅槃，一切法門，一切菩提之事，一切菩提之道，一切世界，一切劫、一切微塵、過去現在未來。對於這些事情通達無礙，宣說時沒有窮盡，因為這個因緣，如來能夠在一個法中宣說無量的法。

『再者，寶女！菩薩在修行菩提道時，不喜歡在家中追求五欲（指色、聲、香、味、觸五種慾望），喜歡在空閑的地方修行出家之法，喜歡修習深奧的義理和三脫門（指空門、無相門、無作門），因為這種修行的力量，得到無礙的法門、無掛礙的智慧，超越魔的境界，莊嚴具足，遠離煩惱和各種邪見，宣說甚深的義理，破除眾人的疑惑，除去一切惡的覺觀，破除對於欲界（指有情慾的眾生所住的世界）和色界（指有色相的眾生所住的世界）的執著。爲了貪戀眾生，

【English Translation】 English version:

The world, all the great vehicle practitioners, the various practices of the Bodhisattvas receive predictions, parents, relatives, teachers, and preceptors know these things, and their minds do not lose mindfulness.

'Furthermore, Jewel Daughter! When Bodhisattvas practice the Bodhi path, they constantly cultivate wisdom, sharp wisdom, swift wisdom, boundless wisdom, profound wisdom, understanding wisdom, pure wisdom, immovable wisdom, unobstructed wisdom, and unsurpassed wisdom. They understand the wisdom of the Shravaka-yana (the vehicle of disciples who hear the Buddha's teachings), the Pratyekabuddha-yana (the vehicle of those who attain enlightenment on their own), unsurpassed wisdom, and the wisdom of not being content, possessing such wisdom. In order to seek wisdom and the Dharma, they uphold the Dharma and preach the Dharma, delighting in the Dharma. Because they love the Dharma, they do not develop attachment to internal or external things. They can endure all kinds of suffering for their teachers and preceptors, offering and dedicating the necessary items. For the meaning of a single word or phrase, they can offer the treasures of the ten directions to the Dharma master. For the sake of a single verse, they can give up their lives. Even if they practice giving for countless kalpas like the sands of the Ganges River, it is not as good as hearing about Bodhi and generating joy in their hearts. They delight in hearing and speaking the true Dharma, and are constantly remembered by all Buddhas and devas. Because of the power of mindfulness, they can understand all the scriptures and treatises in the world. Because of this cause, when they attain Bodhi, they achieve the wisdom of a Buddha, which neither increases nor decreases. Such wisdom is called unobstructed. They understand the minds of sentient beings, whether they are good, not good, or neutral, whether they are defiled or undefiled, worldly or transcendental, defiled Dharma or pure Dharma, birth and death or Nirvana, all Dharma doors, all Bodhi matters, all Bodhi paths, all worlds, all kalpas, all dust particles, past, present, and future. They have unobstructed understanding of these things, and their speech is inexhaustible. Because of this cause, the Tathagata can speak immeasurable Dharmas within a single Dharma.

'Furthermore, Jewel Daughter! When Bodhisattvas practice the Bodhi path, they do not enjoy seeking the five desires (form, sound, smell, taste, and touch) at home. They prefer to practice the Dharma of renunciation in secluded places. They enjoy practicing profound meanings and the three doors of liberation (emptiness, signlessness, and wishlessness). Because of the power of this practice, they obtain unobstructed Dharma doors and unobstructed wisdom. They transcend the realm of Mara, are adorned with virtues, and are far from afflictions and all evil views. They preach profound meanings, dispel the doubts of the masses, remove all evil thoughts and perceptions, and break through attachments to the desire realm (the realm of beings with desires) and the form realm (the realm of beings with form). For the sake of being greedy for sentient beings,

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生演說正法令離貪心，為喜瞋者演說慈心令離瞋恚，為愚癡者說十二因緣令離無明，為慳貪者說檀波羅蜜，為破戒者說尸波羅蜜，為瞋恚者說羼提波羅蜜，為懈怠者說毗梨耶波羅蜜，為亂心者說禪波羅蜜，為無智者說般若波羅蜜。

「為凡夫人說四真諦，為顛倒者說無常、無凈、無樂、無我，為結縛者說三十七助菩提法。菩薩具足如是等法，以是因緣，得菩提時成就解脫無增無減，如是解脫無能動者，畢竟清凈畢竟解脫。能知能見一切聲聞、辟支佛乘，亦得清凈總持方便，以持力故能說解脫，於一切法得大自在。

「複次，寶女！菩薩修行菩提道時，恭敬智慧得智勢力，得智光明，知眷屬智，知無貪心，知無瞋心，知無癡心，知無愛心，知無垢心，知無諍心，知無食心，知無貪心，知無上心，知無礙心，知無記心，知善心，知不善心，知噁心，知凈心，知不凈心，大心小心，狹心廣心，遍知心不遍知心，貪心舍心，持戒心破戒心，忍心不忍心，懈怠心精進心，定心亂心，癡心慧心，凡心聖心，正定聚心、邪定聚心、不定聚心，聲聞心、緣覺心、菩薩心，苦諦心、集諦心、滅諦心、道諦心。

「雖知如是而不取證，為調眾生常說正法，謂四真諦、十二因緣。遠離斷見及以我見，說因緣果從緣而生，非

【現代漢語翻譯】 現代漢語譯本 為貪婪的人宣說正法，使其遠離貪心；為易怒的人宣說慈心，使其遠離嗔恚；為愚癡的人宣說十二因緣，使其遠離無明；為慳吝的人宣說檀波羅蜜（佈施的完美）；為破戒的人宣說尸波羅蜜（持戒的完美）；為嗔恚的人宣說羼提波羅蜜（忍辱的完美）；為懈怠的人宣說毗梨耶波羅蜜（精進的完美）；為散亂心的人宣說禪波羅蜜（禪定的完美）；為無智慧的人宣說般若波羅蜜（智慧的完美）。 為凡夫俗子宣說四聖諦；為顛倒執著的人宣說無常、不凈、無樂、無我；為被煩惱束縛的人宣說三十七道品（助菩提法）。菩薩圓滿具足這些法，因此，當他證得菩提時，成就的解脫是無增無減的，這樣的解脫是不可動搖的，是究竟清凈、究竟解脫的。他能知能見一切聲聞乘、辟支佛乘，也能獲得清凈的總持方便，憑藉這種持力，他能宣說解脫，對一切法獲得大自在。 再者，寶女！菩薩在修行菩提道時，恭敬智慧，獲得智慧的力量，獲得智慧的光明，了知眷屬的智慧，了知無貪心，了知無嗔心，了知無癡心，了知無愛心，了知無垢心，了知無諍心，了知無食心，了知無貪心，了知無上心，了知無礙心，了知無記心，了知善心，了知不善心，了知噁心，了知凈心，了知不凈心，大心小心，狹心廣心，遍知心不遍知心，貪心舍心，持戒心破戒心，忍心不忍心，懈怠心精進心，定心亂心，癡心慧心，凡心聖心，正定聚心、邪定聚心、不定聚心，聲聞心、緣覺心、菩薩心，苦諦心、集諦心、滅諦心、道諦心。 雖然了知這些，卻不急於證悟，爲了調伏眾生，常說正法，即四聖諦、十二因緣。遠離斷見和我見，宣說因緣果報，一切皆由因緣而生，並非

【English Translation】 English version For those with greed, he expounds the true Dharma to liberate them from greed; for those with anger, he expounds loving-kindness to liberate them from hatred; for those with ignorance, he expounds the twelve links of dependent origination to liberate them from ignorance; for the stingy, he expounds Dāna pāramitā (perfection of giving); for the immoral, he expounds Śīla pāramitā (perfection of morality); for the angry, he expounds Kṣānti pāramitā (perfection of patience); for the lazy, he expounds Vīrya pāramitā (perfection of diligence); for the distracted, he expounds Dhyāna pāramitā (perfection of meditation); for the unwise, he expounds Prajñā pāramitā (perfection of wisdom). For ordinary beings, he expounds the Four Noble Truths; for those with inverted views, he expounds impermanence, impurity, suffering, and non-self; for those bound by afflictions, he expounds the thirty-seven aids to enlightenment. A Bodhisattva fully possesses these qualities, and therefore, when he attains Bodhi, the liberation he achieves is without increase or decrease. Such liberation is unshakeable, ultimately pure, and ultimately liberated. He can know and see all the vehicles of Śrāvakas and Pratyekabuddhas, and also obtain the pure Dharani (total retention) means. By the power of this retention, he can expound liberation and attain great freedom over all dharmas. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, he reveres wisdom, obtains the power of wisdom, obtains the light of wisdom, knows the wisdom of his retinue, knows the absence of greed, knows the absence of hatred, knows the absence of ignorance, knows the absence of attachment, knows the absence of defilement, knows the absence of conflict, knows the absence of craving for food, knows the absence of greed, knows the unsurpassed mind, knows the unobstructed mind, knows the neutral mind, knows the wholesome mind, knows the unwholesome mind, knows the evil mind, knows the pure mind, knows the impure mind, the great mind and the small mind, the narrow mind and the broad mind, the mind that knows all and the mind that does not know all, the greedy mind and the generous mind, the moral mind and the immoral mind, the patient mind and the impatient mind, the lazy mind and the diligent mind, the concentrated mind and the distracted mind, the ignorant mind and the wise mind, the ordinary mind and the noble mind, the mind of the rightly determined, the mind of the wrongly determined, the mind of the undetermined, the mind of the Śrāvaka, the mind of the Pratyekabuddha, the mind of the Bodhisattva, the mind of the truth of suffering, the mind of the truth of origin, the mind of the truth of cessation, and the mind of the truth of the path. Although he knows all these, he does not rush to attain enlightenment. To tame sentient beings, he constantly expounds the true Dharma, namely the Four Noble Truths and the twelve links of dependent origination. He avoids the views of annihilation and self, and expounds the cause and effect, that all things arise from conditions, not from

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因於我眾生命等。了知無明因緣於行，行因緣識，識因緣名色，名色因緣六處，六處因緣觸，觸因緣受，受因緣取，取因緣愛，愛因緣有，有因緣生，生因緣老死憂悲苦聚；無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故取滅，取滅故愛滅，愛滅故有滅，有滅故生老死憂悲苦惱滅、大苦聚滅。作是觀已復作是念：『如是等法，實非我作、眾生壽命士夫等作，非常非斷。若非眾生士夫等作，是名為空。如其空者即是無我眾生壽命及以士夫，無常無斷；若無常斷，無生無滅；無生滅者三世不攝；三世不攝即名為無；如其無者不可算數；無算數故即第一義；第一義者即是如來語；如來語者即無斗諍；無斗諍者名沙門法；沙門法者即是虛空。』若能了知如是等法，名真實知。

「若觀思惟，諸惡因緣則生無明至大苦聚；惡思惟滅則無明滅，乃至大苦聚滅。作是觀已，不著常見、不著斷見，知一切法從緣而生、從緣而滅，知一切法無我眾生壽命士夫，不見此彼及以中間。何以故？若無彼此云何有中？是故菩薩如是說法。以是因緣，得菩提時成解脫智無增無減，亦得無邊總持方便。以得持故，依於法界觀虛空界，說是處非處，至漏盡力四無所畏大慈大悲，宣說甚深秘密之藏

【現代漢語翻譯】 現代漢語譯本：因為我等眾生的生命，了知無明（avidyā，指對真理的無知）是產生行的因緣，行（saṃskāra，指意志行為）是產生識（vijñāna，指意識）的因緣，識是產生名色（nāmarūpa，指精神和物質現象）的因緣，名色是產生六處（ṣaḍāyatana，指六根）的因緣，六處是產生觸（sparśa，指感官接觸）的因緣，觸是產生受（vedanā，指感受）的因緣，受是產生取（upādāna，指執取）的因緣，取是產生愛（tṛṣṇā，指渴愛）的因緣，愛是產生有（bhava，指存在）的因緣，有是產生生（jāti，指出生）的因緣，生是產生老死憂悲苦聚（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya，指衰老、死亡、憂愁、悲傷、痛苦和絕望）的因緣；無明滅，則行滅；行滅，則識滅；識滅，則名色滅；名色滅，則六處滅；六處滅，則觸滅；觸滅，則受滅；受滅，則取滅；取滅，則愛滅；愛滅，則有滅；有滅，則生老死憂悲苦惱滅、大苦聚滅。這樣觀察之後，又這樣想：『這些法，實際上不是我所作，也不是眾生、壽命、士夫（puruṣa，指人）等所作，不是常，也不是斷。如果不是眾生、士夫等所作，這就叫做空（śūnyatā，指空性）。如果它是空，那就是無我、無眾生、無壽命以及無士夫，無常無斷；如果無常無斷，那就是無生無滅；無生滅的，就不被三世（過去、現在、未來）所包含；不被三世所包含，就叫做無；如果它是無，就不可計數；不可計數，那就是第一義（paramārtha，指最高的真理）；第一義就是如來（tathāgata，指佛）的語言；如來的語言就是沒有鬥爭；沒有鬥爭就叫做沙門法（śrāmaṇadharma，指修行者的法）；沙門法就是虛空。』如果能夠了知這些法，就叫做真實知。 如果觀察和思維，各種惡的因緣就會產生無明，直到產生大苦聚；惡的思維滅，則無明滅，乃至大苦聚滅。這樣觀察之後，不執著于常見（śāśvatadṛṣṭi，指認為事物永恒存在的觀點），不執著于斷見（ucchedadṛṣṭi，指認為事物斷滅的觀點），知道一切法都是從因緣而生，從因緣而滅，知道一切法無我、無眾生、無壽命、無士夫，不見此、彼以及中間。為什麼呢？如果沒有此和彼，怎麼會有中間呢？所以菩薩這樣說法。因為這個因緣，得到菩提（bodhi，指覺悟）時，成就解脫智（vimukti-jñāna，指解脫的智慧），無增無減，也得到無邊的總持（dhāraṇī，指記憶和保持）方便。因為得到總持，依於法界（dharmadhātu，指一切法的本性）觀察虛空界，說什麼是處，什麼不是處，直到漏盡力（āsravakṣayabala，指斷除煩惱的力量）、四無所畏（catvāri vaiśāradyāni，指佛的四種無畏）、大慈大悲（mahāmaitrī-mahākaruṇā，指偉大的慈愛和悲憫），宣說甚深秘密之藏。

【English Translation】 English version: Because of the lives of beings like myself, it is understood that ignorance (avidyā) is the condition for the arising of volitional actions (saṃskāra), volitional actions are the condition for the arising of consciousness (vijñāna), consciousness is the condition for the arising of mind and matter (nāmarūpa), mind and matter are the condition for the arising of the six sense bases (ṣaḍāyatana), the six sense bases are the condition for the arising of contact (sparśa), contact is the condition for the arising of feeling (vedanā), feeling is the condition for the arising of craving (tṛṣṇā), craving is the condition for the arising of grasping (upādāna), grasping is the condition for the arising of becoming (bhava), becoming is the condition for the arising of birth (jāti), and birth is the condition for the arising of old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya); with the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; with the cessation of consciousness, mind and matter cease; with the cessation of mind and matter, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair cease, and the great mass of suffering ceases. Having observed this, one further thinks: 『These phenomena are not actually made by me, nor by beings, life spans, persons (puruṣa), etc.; they are neither permanent nor annihilated. If they are not made by beings, persons, etc., this is called emptiness (śūnyatā). If it is empty, then it is without self, without beings, without life spans, and without persons, neither permanent nor annihilated; if neither permanent nor annihilated, then it is without arising and without ceasing; that which is without arising and ceasing is not included in the three times (past, present, and future); that which is not included in the three times is called non-existent; if it is non-existent, it is incalculable; because it is incalculable, it is the ultimate truth (paramārtha); the ultimate truth is the word of the Tathāgata (Buddha); the word of the Tathāgata is without conflict; that which is without conflict is called the Dharma of the Śrāmaṇa (practitioner); the Dharma of the Śrāmaṇa is like space.』 If one can understand these phenomena, it is called true understanding. If one observes and contemplates, various evil conditions will give rise to ignorance, leading to the great mass of suffering; with the cessation of evil thoughts, ignorance ceases, and so on, until the great mass of suffering ceases. Having observed this, one does not cling to the view of permanence (śāśvatadṛṣṭi), nor to the view of annihilation (ucchedadṛṣṭi), knowing that all phenomena arise from conditions and cease from conditions, knowing that all phenomena are without self, without beings, without life spans, and without persons, not seeing this, that, or the middle. Why is this? If there is no this and that, how can there be a middle? Therefore, the Bodhisattva speaks in this way. Because of this condition, when one attains Bodhi (enlightenment), one achieves the wisdom of liberation (vimukti-jñāna), without increase or decrease, and also obtains boundless means of retention (dhāraṇī). Because of obtaining retention, relying on the realm of Dharma (dharmadhātu), one observes the realm of space, speaking of what is appropriate and what is not, until the power of the exhaustion of outflows (āsravakṣayabala), the four fearlessnesses (catvāri vaiśāradyāni), great loving-kindness and great compassion (mahāmaitrī-mahākaruṇā), proclaiming the profound secret treasury.

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，兼以是法化于眾生，是名不與二乘共之，身口意等具足神通。

「複次，寶女！菩薩修行菩提道時，一切身業隨智慧行，不欺眾生而作妨礙，不貪不慳無有害心，梵行清凈勤修精進，集助道法不惜身命，為諸眾生起大慈悲。以是因緣，得菩提時名為如來，一切身業隨智慧行，得一切光總持方便。以是持力，能作種種方便之身，所謂天身、龍身、阿修羅身、迦樓羅身、乾闥婆身、緊那羅身、摩睺羅伽身、梵身、釋身、四天王身、剎利身、婆羅門身、毗捨身、首陀身、比丘、比丘尼、優婆塞、優婆夷身，示現如是種種身已，為諸大眾隨意說法。說法既竟即滅不現，令一切眾不知所在；或身滅已而故說法，一切眾生六情瞻對而無厭足，若不見時心常緣念。

「複次，寶女！菩薩修行菩提道時，一切口業隨智慧行，不欺眾生，妄語、兩舌、惡口、無義語，常安隱語、法語、毗尼語、不熱語、佛語、義語、喜聞語、樂見語。以是因緣，得菩提時名為如來一切口業隨智慧行，獲得三分總持方便。以是持力，善解一切眾生語言，說諸眾生所有之業。佛所出言是真實語、十二因緣語、隨解脫語、不貪語、寂靜語、因緣語。

「複次，寶女！菩薩修行菩提道時，一切意業隨智慧行，不欺眾生，不妒不害，不作邪見修

【現代漢語翻譯】 現代漢語譯本：並且用這種方法教化眾生，這被稱為不與二乘（聲聞乘和緣覺乘）共通的，身、口、意等都具足神通。 「再者，寶女！菩薩修行菩提道時，一切身業都隨著智慧而行，不欺騙眾生，不製造障礙，不貪婪不吝嗇，沒有害人之心，行為清凈，勤奮修行精進，積累助道之法，不惜身命，為一切眾生生起大慈悲心。因為這個因緣，得到菩提時被稱為如來，一切身業都隨著智慧而行，得到一切光明總持的方便。憑藉這種力量，能夠化作種種方便之身，所謂天身、龍身、阿修羅身（非天，好戰的惡神）、迦樓羅身（金翅鳥神）、乾闥婆身（天上的樂神）、緊那羅身（天上的歌神）、摩睺羅伽身（大蟒神）、梵身（梵天之身）、釋身（帝釋天之身）、四天王身、剎利身（國王或武士）、婆羅門身（祭司）、毗捨身（商人）、首陀身（奴隸）、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷身（在家女眾），示現這樣種種身形之後，為大眾隨意說法。說法完畢就消失不現，讓一切眾生不知道他在哪裡；或者身體消失了仍然繼續說法，一切眾生用六根瞻仰觀看而沒有厭倦，如果看不見時心中常常思念。 「再者，寶女！菩薩修行菩提道時，一切口業都隨著智慧而行，不欺騙眾生，不說妄語、兩舌、惡口、無意義的話，常說安穩的話、佛法的話、戒律的話、不惱熱的話、佛的話、有意義的話、喜歡聽的話、樂意看的話。因為這個因緣，得到菩提時被稱為如來，一切口業都隨著智慧而行，獲得三分總持的方便。憑藉這種力量，善於理解一切眾生的語言，說出一切眾生所有的業報。佛所說的話是真實的話、十二因緣的話、隨順解脫的話、不貪婪的話、寂靜的話、因緣的話。 「再者，寶女！菩薩修行菩提道時，一切意業都隨著智慧而行，不欺騙眾生，不嫉妒不傷害，不產生邪見，修習

【English Translation】 English version: Moreover, this Dharma is used to transform sentient beings, and this is called not being shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), with body, speech, and mind all possessing supernatural powers. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, all bodily actions follow wisdom, not deceiving sentient beings, not creating obstacles, not being greedy or stingy, having no harmful intentions, practicing pure conduct, diligently cultivating vigor, accumulating the Dharma that aids the path, not being attached to life, and generating great compassion for all sentient beings. Because of this cause, when attaining Bodhi, one is called Tathāgata, all bodily actions follow wisdom, and one obtains the expedient of all-encompassing light. With this power, one can manifest various expedient bodies, such as the body of a Deva (god), a Nāga (dragon), an Asura (demi-god), a Garuḍa (mythical bird), a Gandharva (celestial musician), a Kinnara (celestial musician), a Mahoraga (great serpent), a Brahma (god), a Śakra (god), a Four Heavenly Kings, a Kṣatriya (warrior), a Brahmin (priest), a Vaiśya (merchant), a Śūdra (laborer), a Bhikṣu (monk), a Bhikṣuṇī (nun), an Upāsaka (male lay follower), and an Upāsikā (female lay follower). Having manifested these various bodies, one preaches the Dharma to the assembly as one wishes. After preaching, one disappears, making all beings unaware of one's location; or after the body disappears, one continues to preach, and all beings gaze with their six senses without being satiated, and if they cannot see, they constantly think of one in their minds. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, all verbal actions follow wisdom, not deceiving sentient beings, not speaking falsehoods, divisive speech, harsh words, or meaningless words, but always speaking peaceful words, Dharma words, Vinaya words, non-afflictive words, Buddha's words, meaningful words, words that are pleasing to hear, and words that are delightful to see. Because of this cause, when attaining Bodhi, one is called Tathāgata, all verbal actions follow wisdom, and one obtains the expedient of the three-part all-encompassing power. With this power, one is skilled in understanding the languages of all sentient beings and speaks of all the karmas of sentient beings. The words spoken by the Buddha are true words, words of the twelve links of dependent origination, words that accord with liberation, words without greed, words of tranquility, and words of causality. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, all mental actions follow wisdom, not deceiving sentient beings, not being jealous or harmful, not generating wrong views, and cultivating

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于正見，起大慈悲于諸眾生其心平等，終不忘失菩提之心，具足智慧捐除憍慢。以是因緣，得菩提時，名為如來一切意業隨智慧行，獲得無垢總持方便。以是持力，住一心中能知一切眾生諸心。觀眾生心悉皆平等，如幻化相本性清凈；觀諸眾生身業平等，皆如水月；見諸眾生悉在己身，己身亦在眾生身中，猶如影現，能令眾生悉作佛身，亦令己身作眾生身，一切無有能動轉者。

「◎複次，寶女！菩薩修行菩提道時，信過去世諸佛智慧，善身口意業無有疑網。若聞佛事不可思議，不驚不怖。信過去佛世界眾生，已得調伏；信如來身游十方界往返無礙，能解一切眾生言語，隨其種種而為說法。一切三世智慧無礙，了知過去一切法界、一切諸乘，知諸眾生業果神通，知他心智。于如是等心信無疑，亦化眾生令同已信。以是因緣，得菩提時名為如來知過去世智慧無礙，因往修集勇健三昧，獲得健行總持方便。以是持力，能知過去諸佛世尊壽命種姓，亦知過去菩薩、聲聞、辟支佛等，一切眾生業果神通；亦知過去所有諸劫，有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉得了知，如觀掌中庵摩羅果。

「複次，寶女！菩薩修行菩提道時，信未來世諸佛智慧善身

【現代漢語翻譯】 現代漢語譯本：

以正見為基礎，對一切眾生生起廣大的慈悲心，內心平等，始終不忘失追求菩提的心，具備智慧，捨棄驕慢。因為這樣的因緣，當獲得菩提時，被稱為如來。一切意業都隨智慧而行，獲得無垢的總持方便。憑藉這種持力，安住於一心之中，能夠了解一切眾生的心念。觀察眾生的心，都平等如幻化之相，其本性清凈；觀察眾生的身業平等，都如水中之月；見到一切眾生都在自己身中，自己身也在眾生身中，猶如影子顯現，能夠令眾生都成就佛身，也令自己身作眾生身，一切都沒有能夠動搖轉變的。

『◎再者，寶女！菩薩在修行菩提道時，相信過去世諸佛的智慧，善於身口意業，沒有疑惑。如果聽到佛事不可思議，不會驚慌恐懼。相信過去佛的世界眾生，已經得到調伏；相信如來之身遊歷十方世界往返無礙，能夠理解一切眾生的語言，隨其種種根性而為說法。一切三世的智慧都沒有障礙，了知過去一切法界、一切諸乘，知道眾生的業果神通，知道他人的心智。對於這些，內心深信不疑，也教化眾生使他們與自己一樣相信。因為這樣的因緣，當獲得菩提時，被稱為如來，知道過去世的智慧沒有障礙，因為往昔修集勇健三昧（一種禪定），獲得健行總持方便。憑藉這種持力，能夠知道過去諸佛世尊的壽命種姓，也知道過去菩薩、聲聞、辟支佛（獨覺）等一切眾生的業果神通；也知道過去所有劫數，有佛出世的、沒有佛出世的，以及他們的名字，清凈與不清凈、廣大與狹小、粗糙與細微、如微塵等，或顛倒或順應，對於這些都完全瞭解，如同觀看掌中的庵摩羅果（一種果實）。

『再者，寶女！菩薩在修行菩提道時，相信未來世諸佛的智慧，善於身 現代漢語譯本：口意業，沒有疑惑。如果聽到未來佛事不可思議，不驚不怖。相信未來佛的世界眾生，皆得調伏；相信如來之身游十方界往返無礙，能解一切眾生言語，隨其種種而為說法。一切三世智慧無礙，了知未來一切法界、一切諸乘，知諸眾生業果神通，知他心智。于如是等心信無疑，亦化眾生令同已信。以是因緣，得菩提時名為如來知未來世智慧無礙，因往修集勇健三昧，獲得健行總持方便。以是持力，能知未來諸佛世尊壽命種姓，亦知未來菩薩、聲聞、辟支佛等，一切眾生業果神通；亦知未來所有諸劫，有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉得了知，如觀掌中庵摩羅果。』

【English Translation】 English version:

With right view, they generate great compassion towards all beings, their minds are equal, they never forget the aspiration for Bodhi, they possess wisdom, and they abandon arrogance. Because of these causes and conditions, when they attain Bodhi, they are called Tathagata. All their mental actions follow wisdom, and they obtain the immaculate Dharani (a type of mnemonic device) of skillful means. With this power of Dharani, they abide in one-pointedness of mind and are able to know the minds of all beings. They observe the minds of beings as equal, like illusory appearances, their nature being pure; they observe the physical actions of beings as equal, like the moon in water; they see all beings within their own body, and their own body within the bodies of beings, like a reflection. They are able to cause all beings to attain Buddhahood, and also cause their own body to become the body of a being, and nothing can move or change this.

'Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they believe in the wisdom of the Buddhas of the past, they are skilled in body, speech, and mind, and they have no doubts. If they hear of the inconceivable deeds of the Buddhas, they are not startled or afraid. They believe that the beings of the past Buddha worlds have already been tamed; they believe that the body of the Tathagata travels freely in the ten directions, and is able to understand the languages of all beings, and teaches them according to their various capacities. Their wisdom of all three times is unobstructed, they understand all the realms of the past, all the vehicles, they know the karmic results and supernormal powers of beings, and they know the minds of others. They have unwavering faith in these things, and they also transform beings to have the same faith as themselves. Because of these causes and conditions, when they attain Bodhi, they are called Tathagata, they know the wisdom of the past without obstruction, because they cultivated the Samadhi (a state of meditative consciousness) of courage and strength in the past, and they obtain the Dharani of skillful means of vigorous progress. With this power of Dharani, they are able to know the lifespan and lineage of the Buddhas of the past, and they also know the karmic results and supernormal powers of all beings, such as Bodhisattvas, Sravakas (disciples), and Pratyekabuddhas (solitary realizers) of the past; they also know all the past kalpas (eons), whether Buddhas appeared or not, and their names, whether pure or impure, vast or narrow, coarse or fine, like dust particles, whether inverted or in accordance, they understand all these things completely, like looking at an Amalaka fruit (a type of fruit) in the palm of their hand.

'Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they believe in the wisdom of the Buddhas of the future, they are skilled in body, English version: speech, and mind, and they have no doubts. If they hear of the inconceivable deeds of the Buddhas of the future, they are not startled or afraid. They believe that the beings of the future Buddha worlds will all be tamed; they believe that the body of the Tathagata travels freely in the ten directions, and is able to understand the languages of all beings, and teaches them according to their various capacities. Their wisdom of all three times is unobstructed, they understand all the realms of the future, all the vehicles, they know the karmic results and supernormal powers of beings, and they know the minds of others. They have unwavering faith in these things, and they also transform beings to have the same faith as themselves. Because of these causes and conditions, when they attain Bodhi, they are called Tathagata, they know the wisdom of the future without obstruction, because they cultivated the Samadhi of courage and strength in the past, and they obtain the Dharani of skillful means of vigorous progress. With this power of Dharani, they are able to know the lifespan and lineage of the Buddhas of the future, and they also know the karmic results and supernormal powers of all beings, such as Bodhisattvas, Sravakas, and Pratyekabuddhas of the future; they also know all the future kalpas, whether Buddhas will appear or not, and their names, whether pure or impure, vast or narrow, coarse or fine, like dust particles, whether inverted or in accordance, they understand all these things completely, like looking at an Amalaka fruit in the palm of their hand.'

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口意業無有疑網。若聞佛事不可思議，不生驚怖。信未來世界眾生悉當調伏；信于如來游十方世界往返無礙，能解一切眾生語言，隨其種種而為說法。一切三世智慧無礙，了知未來一切法界一切諸乘，知諸眾生業果神通，知他心智，于如是等心信無疑，亦化眾生令同已信。以是因緣，得菩提時名為如來知未來世智慧無礙，因修悲定得師子吼總持方便。以是持力，能知未來諸佛世尊壽命種姓，亦知未來菩薩、聲聞、辟支佛等，一切眾生業果神通。亦知未來所有諸劫，有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉得了知，如觀掌中庵摩羅果。

「複次，寶女！菩薩修行菩提道時，信現在世諸佛智慧善身口意業無有疑網。若聞佛事不可思議，不驚不怖。信現在佛世界眾生悉得調伏；信如來身游十方界往返無礙，能解一切眾生言語，隨其種種而為說法。一切三世智慧無礙，了知現在一切法界一切諸乘，知諸眾生業果神通，知他心智，于如是事心信無疑，亦化眾生令同己信。以是因緣，得菩提時名為如來知現在世智慧無礙，因修凈定獲得金剛總持方便。以是持力，能知現在諸佛世尊壽命種姓，亦知現在菩薩、聲聞、辟支佛等，一切眾生業果神通，亦知現在所有諸劫，

【現代漢語翻譯】 現代漢語譯本：身口意三業清凈，沒有疑惑和迷惘。如果聽到佛陀不可思議的事蹟，不會感到驚恐。相信未來世界的所有眾生都將被調伏；相信如來在十方世界往來無礙，能夠理解一切眾生的語言，並根據他們的不同情況進行說法。對於過去、現在、未來三世的智慧沒有障礙，能夠了解未來一切法界和一切乘（yāna，佛教的修行方式），知道眾生的業報和神通，瞭解他人的心智。對於這些，內心深信不疑，也教化眾生使他們與自己一樣相信。因為這個因緣，當獲得菩提（bodhi，覺悟）時，被稱為如來，擁有對未來世的無礙智慧，通過修習悲定（karuṇā-samādhi，慈悲的禪定）獲得獅子吼總持（siṃha-nāda-dhāraṇī，如獅子吼般威猛的總持）的方便法門。憑藉這種總持的力量，能夠知道未來諸佛世尊的壽命和種姓，也知道未來菩薩（bodhisattva，發願成佛的修行者）、聲聞（śrāvaka，聽聞佛法而修行的弟子）、辟支佛（pratyekabuddha，獨自覺悟者）等一切眾生的業報和神通。也知道未來所有劫（kalpa，時間單位），有佛出世或沒有佛出世，以及他們的名字，清凈或不清凈，廣大或狹小，粗糙或細微，如微塵般，或顛倒或順遂，對於這些都完全瞭解，如同觀看掌中的庵摩羅果（āmalaka，一種水果）一樣清晰。 其次，寶女（Ratnā，佛陀對一位女子的稱呼）！菩薩在修行菩提道時，相信現在世諸佛的智慧，身口意三業清凈，沒有疑惑和迷惘。如果聽到佛陀不可思議的事蹟，不會感到驚恐。相信現在佛陀世界的所有眾生都能夠被調伏；相信如來之身在十方世界往來無礙，能夠理解一切眾生的語言，並根據他們的不同情況進行說法。對於過去、現在、未來三世的智慧沒有障礙，能夠了解現在一切法界和一切乘，知道眾生的業報和神通，瞭解他人的心智。對於這些，內心深信不疑，也教化眾生使他們與自己一樣相信。因為這個因緣，當獲得菩提時，被稱為如來，擁有對現在世的無礙智慧，通過修習凈定（viśuddha-samādhi，清凈的禪定）獲得金剛總持（vajra-dhāraṇī，如金剛般堅固的總持）的方便法門。憑藉這種總持的力量，能夠知道現在諸佛世尊的壽命和種姓，也知道現在菩薩、聲聞、辟支佛等一切眾生的業報和神通，也知道現在所有劫，

【English Translation】 English version: Their actions of body, speech, and mind are free from doubt and confusion. If they hear of the inconceivable deeds of the Buddha, they do not become frightened. They believe that all beings in the future world will be tamed; they believe that the Tathāgata (如來, thus-gone one) travels freely in the ten directions, understands the languages of all beings, and teaches them according to their various needs. Their wisdom regarding the three times (past, present, and future) is unobstructed; they understand all future realms of dharma and all vehicles (yāna, paths of practice), know the karmic results and supernormal powers of all beings, and know the minds of others. They have unwavering faith in these matters and also convert beings to share their faith. Because of this cause, when they attain bodhi (菩提, enlightenment), they are called Tathāgata, possessing unobstructed wisdom regarding the future world. Through the practice of the samādhi of compassion (karuṇā-samādhi), they obtain the expedient means of the lion's roar dhāraṇī (siṃha-nāda-dhāraṇī). With the power of this dhāraṇī, they can know the lifespan and lineage of all future Buddhas, and also know the karmic results and supernormal powers of all future bodhisattvas (菩薩, enlightenment beings), śrāvakas (聲聞, hearers), pratyekabuddhas (辟支佛, solitary realizers), and all other beings. They also know all future kalpas (劫, eons), whether there will be Buddhas appearing or not, and their names, whether they are pure or impure, vast or narrow, coarse or subtle, like dust particles, inverted or aligned. They understand all these things as clearly as seeing an āmalaka (庵摩羅, a type of fruit) in the palm of their hand. Furthermore, Ratnā (寶女, Jewel Woman)! When bodhisattvas are practicing the path of bodhi, they believe in the wisdom of the Buddhas of the present world, and their actions of body, speech, and mind are free from doubt and confusion. If they hear of the inconceivable deeds of the Buddha, they do not become frightened. They believe that all beings in the present Buddha-world can be tamed; they believe that the Tathāgata travels freely in the ten directions, understands the languages of all beings, and teaches them according to their various needs. Their wisdom regarding the three times is unobstructed; they understand all present realms of dharma and all vehicles, know the karmic results and supernormal powers of all beings, and know the minds of others. They have unwavering faith in these matters and also convert beings to share their faith. Because of this cause, when they attain bodhi, they are called Tathāgata, possessing unobstructed wisdom regarding the present world. Through the practice of pure samādhi (viśuddha-samādhi), they obtain the expedient means of the vajra dhāraṇī (vajra-dhāraṇī). With the power of this dhāraṇī, they can know the lifespan and lineage of all present Buddhas, and also know the karmic results and supernormal powers of all present bodhisattvas, śrāvakas, pratyekabuddhas, and all other beings. They also know all present kalpas,

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有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉能了知，如觀掌中庵摩羅果。寶女！是名十八不共之法。

「如來複有不共之法，謂無見頂。何以故？無邊身故，無能勝者，名不共法。何以故？一切事具故。見者除惱，名不共法。何以故？身如藥樹故。處眾無畏，名不共法。何以故？一切清凈故。處眾無怯，名不共法。何以故？四無畏故。知眾生心，名不共法。何以故？隨意說法故。徒眾寂靜，名不共法。何以故？隨師教故。出言清凈，名不共法。何以故？不說無義語故。凡所宣說聞者歡喜，名不共法。何以故？離怨親想故。說法之聲齊眾而聞，名不共法。何以故？余無利益故。各各見佛正在已前，瞻對之時目未曾眴，名不共法。何以故？身不可思議故。聞佛所說要生善芽，名不共法。何以故？成就無量諸功德故。見者無厭，名不共法。何以故？覺一切法故。舉身回顧如象王視，名不共法。何以故？威儀清凈故。大師子吼，名不共法。何以故？具足大力故。威儀純善，名不共法。何以故？所有身業隨智行故。口業純善，名不共法。何以故？所有口業隨智行故。一切眼目，名不共法。何以故？所有意業隨智行故。眾生樂聞，名不共法。何以故？語微妙故。受上

【現代漢語翻譯】 現代漢語譯本： 寶女！無論是佛陀出世還是沒有佛陀出世，以及他們的名字，無論是清凈還是不清凈，無論是廣大還是狹小，無論是粗糙還是細微，無論是像微塵一樣，無論是顛倒還是順遂，對於這些種種情況，佛陀都能完全瞭解，就像觀看手中的庵摩羅果（一種果實）一樣清晰。寶女！這被稱為十八不共之法（佛陀獨有的十八種功德）。 如來（佛陀的稱號）還有不共之法，即無見頂（無法看到佛陀頭頂）。為什麼呢？因為佛陀的身體是無邊無際的，沒有誰能超越他，所以稱為不共之法。為什麼呢？因為佛陀具備一切功德。見到佛陀的人能消除煩惱，這稱為不共之法。為什麼呢？因為佛陀的身體就像藥樹一樣能治癒眾生。在眾人中無所畏懼，這稱為不共之法。為什麼呢？因為佛陀的一切都是清凈的。在眾人中不膽怯，這稱為不共之法。為什麼呢？因為佛陀具有四無畏（佛陀的四種無所畏懼的特質）。瞭解眾生的心意，這稱為不共之法。為什麼呢？因為佛陀能隨眾生的意願說法。徒眾寂靜，這稱為不共之法。為什麼呢？因為他們都遵循老師的教導。說出的話語清凈，這稱為不共之法。為什麼呢？因為佛陀不說沒有意義的話。凡是佛陀所宣說的，聽聞者都會歡喜，這稱為不共之法。為什麼呢？因為佛陀已經遠離了怨恨和親近的分別心。說法的聲音能讓所有聽眾都聽到，這稱為不共之法。為什麼呢？因為其他聲音沒有這樣的利益。每個人都覺得佛陀就在自己面前，瞻仰佛陀時眼睛不會眨動，這稱為不共之法。為什麼呢？因為佛陀的身體是不可思議的。聽聞佛陀所說的話，會生起善的種子，這稱為不共之法。為什麼呢？因為佛陀成就了無量的功德。見到佛陀不會感到厭倦，這稱為不共之法。為什麼呢？因為佛陀覺悟了一切法。轉身回顧時像象王一樣，這稱為不共之法。為什麼呢？因為佛陀的威儀是清凈的。發出大師子吼（佛陀說法時的威嚴），這稱為不共之法。為什麼呢？因為佛陀具有強大的力量。威儀純善，這稱為不共之法。為什麼呢？因為佛陀所有的身業都隨順智慧而行。口業純善，這稱為不共之法。為什麼呢？因為佛陀所有的口業都隨順智慧而行。一切眼目，這稱為不共之法。為什麼呢？因為佛陀所有的意業都隨順智慧而行。眾生樂於聽聞佛陀說法，這稱為不共之法。為什麼呢？因為佛陀的語言微妙。

【English Translation】 English version: O Jewel Woman! Whether a Buddha appears or does not appear, and their names, whether pure or impure, whether vast or narrow, whether coarse or fine, whether like dust particles, whether inverted or aligned, the Tathagata (another name for Buddha) fully understands all these things, just like seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. O Jewel Woman! This is called the eighteen unshared dharmas (eighteen unique qualities of a Buddha). Furthermore, the Tathagata has unshared dharmas, namely, the invisible crown of the head. Why is that? Because the body is boundless, and no one can surpass him, hence it is called an unshared dharma. Why is that? Because he possesses all qualities. Seeing the Buddha removes afflictions, this is called an unshared dharma. Why is that? Because his body is like a medicinal tree that can heal beings. Being fearless in the assembly, this is called an unshared dharma. Why is that? Because everything about him is pure. Not being timid in the assembly, this is called an unshared dharma. Why is that? Because he possesses the four fearlessnesses (four qualities of a Buddha that make him fearless). Knowing the minds of beings, this is called an unshared dharma. Why is that? Because he teaches according to their needs. The assembly is silent, this is called an unshared dharma. Why is that? Because they all follow the teacher's instructions. The words spoken are pure, this is called an unshared dharma. Why is that? Because he does not speak meaningless words. Whatever he proclaims, the listeners rejoice, this is called an unshared dharma. Why is that? Because he has abandoned the notions of enemies and friends. The sound of his teaching is heard by all, this is called an unshared dharma. Why is that? Because other sounds do not have such benefit. Each person feels that the Buddha is right in front of them, and when gazing at him, their eyes do not blink, this is called an unshared dharma. Why is that? Because his body is inconceivable. Hearing what the Buddha says, good seeds are planted, this is called an unshared dharma. Why is that? Because he has accomplished immeasurable merits. Seeing him, one does not tire of it, this is called an unshared dharma. Why is that? Because he has awakened to all dharmas. Turning his head like an elephant king, this is called an unshared dharma. Why is that? Because his demeanor is pure. Roaring like a great lion (the Buddha's powerful teaching), this is called an unshared dharma. Why is that? Because he possesses great strength. His demeanor is purely good, this is called an unshared dharma. Why is that? Because all his bodily actions follow wisdom. His speech is purely good, this is called an unshared dharma. Why is that? Because all his verbal actions follow wisdom. All his intentions are good, this is called an unshared dharma. Why is that? Because all his mental actions follow wisdom. Beings are delighted to hear the Buddha's teachings, this is called an unshared dharma. Why is that? Because his words are subtle.

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供養，名不共法。何以故？無上福田故。無盡功德，名不共法。何以故？不求果報故。無能壞者，名不共法。何以故？一一節中有那羅延力故。記事不虛，名不共法。何以故？知諸根故。為一切師，名不共法。何以故？通達一切故。壽命無盡，名不共法。何以故？得法身故。有親近者得大利益，名不共法。何以故？成就一切諸善法故。所得智慧無能濁者，名不共法。何以故？知三世智性清凈故。出身血者得五逆罪，名不共法。何以故？成就一切諸善根故。煩惱習盡，名不共法。何以故？了知一切煩惱因故。知一切行，名不共法。何以故？覺一切法故。寶女！是名如來不共之法。」

爾時，寶女復白佛言：「世尊！如來所得三十二相，是何業因之所成就？」

佛告寶女：「如來成就無量功德，是故得成三十二相。我今於是無量事中，當略說之。如來至心護持凈戒，得足下平相；修行種種惠施業故，得千輻輪相；不欺一切諸眾生故，得足跟𦟛相；護正法故，得指纖長相；不壞他眾故，得網縵相；妙服奉施故，得手足軟相；凈飲食施故，得七處滿相；喜聞佛法故，得鹿王𨄔相；覆藏他過故，得陰藏相；修善法故，得上身如師子相；常以善法化眾生故，得缺骨平滿相；救護怖畏故，得臂肘𦟛相；見他事業樂佐助故

【現代漢語翻譯】 現代漢語譯本 供養，稱為不共之法（名不共法）。為什麼呢？因為是無上的福田。無盡的功德，稱為不共之法。為什麼呢？因為不求果報。沒有能破壞的，稱為不共之法。為什麼呢？因為每一處關節都有那羅延（Narayana，印度教神祇，象徵力量）的力量。記事不虛，稱為不共之法。為什麼呢？因為知道諸根（六根：眼、耳、鼻、舌、身、意）。作為一切的老師，稱為不共之法。為什麼呢？因為通達一切。壽命無盡，稱為不共之法。為什麼呢？因為得到了法身。有親近的人能得到大利益，稱為不共之法。為什麼呢？因為成就了一切諸善法。所得的智慧沒有能混濁的，稱為不共之法。為什麼呢？因為知道三世（過去、現在、未來）的智慧本性清凈。從身體出血的人會得到五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），稱為不共之法。為什麼呢？因為成就了一切諸善根。煩惱習氣盡除，稱為不共之法。為什麼呢？因爲了解一切煩惱的因。知道一切行為，稱為不共之法。為什麼呢？因為覺悟了一切法。寶女！這就是如來的不共之法。 那時，寶女又對佛說：『世尊！如來所得的三十二相，是由什麼業因成就的呢？』 佛告訴寶女：『如來成就了無量功德，所以成就了三十二相。我現在在這無量的事中，略說一下。如來至心護持凈戒，得到足下平相；修行種種佈施的業，得到千輻輪相；不欺騙一切眾生，得到足跟圓滿相；護持正法，得到手指纖長相；不破壞他人團體，得到網縵相；用美好的衣服供養，得到手足柔軟相；用清凈的飲食佈施，得到七處滿相；喜歡聽聞佛法，得到鹿王𨄔相；遮掩他人的過失，得到陰藏相；修行善法，得到上身如獅子相；常用善法教化眾生，得到缺骨平滿相；救護恐懼的人，得到臂肘圓滿相；看到他人事業樂於幫助，'

【English Translation】 English version Offering is called a unique dharma (name not common dharma). Why is that? Because it is a supreme field of merit. Endless merit is called a unique dharma. Why is that? Because it does not seek reward. That which cannot be destroyed is called a unique dharma. Why is that? Because each joint has the power of Narayana (Hindu deity, symbolizing strength). Recording events without falsehood is called a unique dharma. Why is that? Because it knows the senses (six senses: eyes, ears, nose, tongue, body, mind). Being a teacher for all is called a unique dharma. Why is that? Because it understands everything. Having endless life is called a unique dharma. Why is that? Because it has attained the Dharma body. Those who are close can receive great benefits, which is called a unique dharma. Why is that? Because it has accomplished all good dharmas. The wisdom attained cannot be muddied, which is called a unique dharma. Why is that? Because it knows the pure nature of wisdom in the three times (past, present, future). Those who cause blood to flow from the body will receive the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, causing a Buddha to bleed), which is called a unique dharma. Why is that? Because it has accomplished all good roots. The habits of afflictions are completely eliminated, which is called a unique dharma. Why is that? Because it understands the cause of all afflictions. Knowing all actions is called a unique dharma. Why is that? Because it has awakened to all dharmas. O Jewel Woman! These are the unique dharmas of the Tathagata. At that time, Jewel Woman again said to the Buddha: 'World Honored One! The thirty-two marks obtained by the Tathagata, by what karmic causes are they accomplished?' The Buddha told Jewel Woman: 'The Tathagata has accomplished immeasurable merits, therefore the thirty-two marks are accomplished. Now, among these immeasurable matters, I will briefly explain them. The Tathagata wholeheartedly upholds pure precepts, thus obtaining the flat soles of the feet; by practicing various acts of giving, obtaining the thousand-spoked wheel mark; by not deceiving all sentient beings, obtaining the full heels; by protecting the true Dharma, obtaining the long and slender fingers; by not disrupting others' groups, obtaining the webbed hands and feet; by offering fine clothing, obtaining the soft hands and feet; by giving pure food, obtaining the seven full places; by delighting in hearing the Buddha's teachings, obtaining the deer king's calves; by concealing others' faults, obtaining the hidden genitals; by practicing good dharmas, obtaining the upper body like a lion; by constantly using good dharmas to transform sentient beings, obtaining the full and even collarbones; by rescuing those who are afraid, obtaining the full elbows; by being happy to help when seeing others' work,'

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，得手摩膝相；常修十善故，得清凈身相；常施病藥故，得所食之物至喉悉現相；常發莊嚴修善法故，得師子頰相；于諸眾生其心平等故，得四十齒相；和合諍訟故，得齒密相；珍寶施故，得齒齊相；身口意凈故，得二牙白相；護口四過故，得廣長舌相；成就無量功德故，得味中上味相；于眾生中常柔軟語故，得梵音相；修集慈心故，得紺色目相；至心求于無上菩提故，得牛王𥇒相；讚歎他人所有功德故，得白毫相；恭敬父母師長和上故，得肉髻相；樂說深法故，得身柔軟相；施敷具故得金光相；遠離聚說世間事故，得一一孔一毛生相；樂受善友師長教敕故，得身毛上靡相；不以惡事加眾生故，得髮色金精相；常勸眾生修三昧故，得身圓滿如尼拘陀相；生生之處作佛像故，得那羅延力相。寶女！菩薩摩訶薩成就如是無量功德，獲得如是三十二相。」

寶女復言：「世尊！菩薩摩訶薩不可思議。快哉！如來善說佛法。」

爾時，世尊贊寶女言：「善哉！善哉！如汝所說，一切眾生聞是義者，即得具足無量功德；聞已信者，亦得成就無量功德。」

說是法時，十方無量無邊世界六種震動，無量眾生髮菩提心，五千菩薩得無生忍。虛空諸天雨種種花，鼓眾伎樂以供養佛。若有眾生已於無量無邊佛所殖眾德

【現代漢語翻譯】 現代漢語譯本：經常用手撫摩膝蓋，所以得到手摩膝相；經常修行十善業，所以得到清凈的身相；經常佈施醫藥給病人，所以得到所吃食物到達喉嚨時都顯現的相；經常發起莊嚴的善法修行，所以得到獅子頰相；對於一切眾生心懷平等，所以得到四十顆牙齒的相；調解爭端，使人和合，所以得到牙齒緊密的相；佈施珍寶，所以得到牙齒整齊的相；身口意清凈，所以得到兩顆牙齒潔白的相；守護口業，不犯四種過失，所以得到廣長舌相；成就無量功德，所以得到味覺中最好的味道相；在眾生中經常說柔軟語，所以得到梵音相；修集慈悲心，所以得到紺青色的眼睛相；至誠懇切地追求無上菩提，所以得到牛王睫毛相；讚歎他人所有功德，所以得到白毫相；恭敬父母、師長和尚，所以得到肉髻相；樂於宣說甚深佛法，所以得到身體柔軟相；佈施床鋪用具，所以得到金光相；遠離聚眾談論世俗之事，所以得到每一個毛孔都生一根毛的相；樂於接受善友和師長的教誨，所以得到身上的毛向上生長的相；不以惡事加害眾生，所以得到頭髮顏色如金精的相；經常勸導眾生修習三昧，所以得到身體圓滿如尼拘陀樹的相；生生世世都塑造佛像，所以得到那羅延力相（一種強大的力量）。寶女！菩薩摩訶薩成就如此無量的功德，獲得如此三十二種相。 寶女又說：『世尊！菩薩摩訶薩真是不可思議。太好了！如來善於宣說佛法。』 這時，世尊讚歎寶女說：『好啊！好啊！正如你所說，一切眾生聽到這些道理，就能具足無量功德；聽了之後相信的人，也能成就無量功德。』 當宣說此法時，十方無量無邊的世界發生六種震動，無量眾生髮起菩提心，五千菩薩證得無生法忍。虛空中的諸天降下種種鮮花，敲響各種樂器來供養佛。如果有眾生已經在無量無邊的佛那裡種下各種功德

【English Translation】 English version: By constantly stroking the knees with the hands, one obtains the 'hand-stroking-knee' mark; by constantly practicing the ten wholesome deeds, one obtains a pure body mark; by constantly giving medicine to the sick, one obtains the mark where the food one eats appears all the way to the throat; by constantly initiating the practice of virtuous and adorned deeds, one obtains the lion-like cheek mark; by having an equal mind towards all beings, one obtains the forty teeth mark; by reconciling disputes, one obtains the closely-set teeth mark; by giving away treasures, one obtains the evenly-set teeth mark; by having a pure body, speech, and mind, one obtains the two white teeth mark; by guarding against the four verbal misdeeds, one obtains the broad and long tongue mark; by accomplishing immeasurable merits, one obtains the mark of the best taste among all tastes; by constantly speaking gentle words to beings, one obtains the Brahma-like voice mark; by cultivating a compassionate heart, one obtains the dark blue eye mark; by sincerely seeking supreme Bodhi, one obtains the ox-king eyelash mark; by praising the merits of others, one obtains the white hair mark between the eyebrows; by respecting parents, teachers, and preceptors, one obtains the fleshy protuberance on the crown of the head; by delighting in expounding profound Dharma, one obtains the soft body mark; by giving away bedding and furnishings, one obtains the golden light mark; by avoiding gathering to discuss worldly affairs, one obtains the mark of one hair growing from each pore; by delighting in receiving the teachings of good friends and teachers, one obtains the mark of the body hair growing upwards; by not harming beings with evil deeds, one obtains the mark of hair color like gold essence; by constantly encouraging beings to practice Samadhi, one obtains the mark of a body as perfectly round as a Banyan tree; by creating Buddha images in every life, one obtains the Narayana strength mark (a kind of powerful strength). O Jewel Woman! A Bodhisattva Mahasattva, by accomplishing such immeasurable merits, obtains these thirty-two marks. Jewel Woman then said, 'World Honored One! The Bodhisattva Mahasattva is truly inconceivable. How wonderful! The Tathagata is skilled in expounding the Dharma.' At that time, the World Honored One praised Jewel Woman, saying, 'Excellent! Excellent! Just as you have said, all beings who hear these teachings will immediately possess immeasurable merits; those who hear and believe will also accomplish immeasurable merits.' When this Dharma was being expounded, the immeasurable and boundless worlds in the ten directions shook in six ways, immeasurable beings generated the Bodhi mind, and five thousand Bodhisattvas attained the forbearance of non-origination. The devas in the sky rained down various flowers and played various musical instruments to make offerings to the Buddha. If there are beings who have already planted various merits in the presence of immeasurable and boundless Buddhas

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本，乃得聞是如來十力、四無所畏、不共之法、三十二相。是人聞已能生深信，信已能于大眾之中作師子吼說如是法。何以故？下劣之人不能得聞如是正法，假使得聞未必得信；上人持戒智慧具足乃能得聞，聞已敬信，信已不久當得阿耨多羅三藐三菩提。

寶女復言：「世尊！佛不可思議，法、僧亦爾不可思議，聞信是經亦不可思議。若有信者，是人定得阿耨多羅三藐三菩提。世尊！云何菩薩修行法行？」

「寶女！菩薩摩訶薩不捨親舊，知恩報恩憐愍一切，有歸依者終不捨棄，至心念于菩提之道，修于忍辱，難施能施，攝取眾生慈心護戒，思惟善義護持正法，樂法念法持法樂靜。獨處空閑心無悔退，善護眾生凈身口意，為四無量發大莊嚴，常勸眾生於菩提道。凡所講論先贊大乘，不先許人後生悔心，清凈其行知足少欲，不慳不妒不斷聖種，心無諍訟了知因果。信聞戒施慚愧智慧，親近善友隨師長教，心無憍慢，恭敬禮拜長老有德，離貪恚癡我及我所，常唸佛法僧施戒天。得供養時其心不高，常勤修行六波羅蜜、空無相愿諸善方便，不見我常眾生壽命士夫之相，修四念處乃至八正道分，是名菩薩修行法行。

「又，法行者，無眼無色無色想行、無耳無聲無聲想行、無鼻無香無香想行、無舌無味無味

【現代漢語翻譯】 現代漢語譯本：

「這樣，才能聽聞如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、不共之法（佛陀獨有的教法）、三十二相（佛陀所具有的三十二種殊勝的身體特徵）。這個人聽聞后能生起深刻的信心，有了信心后就能在大眾之中像獅子吼一樣宣說這樣的佛法。為什麼呢？因為下劣的人不能聽聞這樣的正法，即使聽聞了也未必能相信；只有持戒清凈、智慧具足的上等人才能夠聽聞，聽聞後會恭敬地相信，相信后不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。

寶女又說：『世尊！佛是不可思議的，佛法和僧團也是不可思議的，聽聞並相信這部經也是不可思議的。如果有相信的人，這個人必定能證得阿耨多羅三藐三菩提。世尊！菩薩如何修行佛法呢？』

『寶女！菩薩摩訶薩（大菩薩）不捨棄親人舊友，知道感恩報恩，憐憫一切眾生，對於歸依自己的人終不捨棄，一心想著菩提之道，修習忍辱，難捨能捨，攝受眾生，以慈悲心守護戒律，思考善的意義，護持正法，喜愛佛法，思念佛法，受持佛法，樂於清靜。獨自在空閑的地方，心中沒有後悔退縮，善於守護眾生，清凈身口意，爲了四無量心（慈、悲、喜、舍）而發大莊嚴，常常勸導眾生走上菩提之道。凡是講論，先讚歎大乘佛法，不先答應別人事後又後悔，清凈自己的行為，知足少欲，不慳吝不嫉妒，不斷絕聖賢的種子，心中沒有爭訟，了知因果。相信聽聞佛法，持戒佈施，有慚愧心，有智慧，親近善友，聽從師長的教誨，心中沒有驕慢，恭敬禮拜年長有德的人，遠離貪婪、嗔恨、愚癡以及對「我」和「我所」的執著，常常憶念佛、法、僧、佈施、持戒、天道。得到供養時，心中不驕傲，常常勤奮修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、空、無相、無愿等各種善巧方便，不執著于「我」、常、眾生、壽命、士夫等相，修習四念處（身、受、心、法）、乃至八正道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），這叫做菩薩修行佛法。

『還有，修行佛法的人，對於眼、色、色想行（由色產生的感受、思想、行為）沒有執著，對於耳、聲、聲想行沒有執著，對於鼻、香、香想行沒有執著，對於舌、味、味想行沒有執著，對於身、觸、觸想行沒有執著，對於意、法、法想行沒有執著。

【English Translation】 English version:

'Thus, one is able to hear of the Tathagata's Ten Powers (the ten powers possessed by a Buddha), Four Fearlessnesses (the Buddha's four kinds of fearless confidence), Unshared Dharmas (the unique teachings of the Buddha), and Thirty-two Marks (the thirty-two auspicious physical characteristics of a Buddha). Having heard this, such a person can generate deep faith, and with faith, can proclaim this Dharma like a lion's roar in the assembly. Why is this so? Because inferior people cannot hear such a true Dharma, and even if they hear it, they may not believe it; only superior people who are pure in precepts and complete in wisdom can hear it, and having heard it, they will respectfully believe, and having believed, they will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).

Then the Jewel Maiden said, 'World Honored One! The Buddha is inconceivable, the Dharma and the Sangha are also inconceivable, and hearing and believing this sutra is also inconceivable. If there are those who believe, they will certainly attain Anuttara-samyak-sambodhi. World Honored One! How does a Bodhisattva practice the Dharma?'

'Jewel Maiden! A Bodhisattva Mahasattva (great Bodhisattva) does not abandon relatives and old friends, knows gratitude and repays kindness, has compassion for all beings, and never abandons those who take refuge in them. They are single-minded in their pursuit of the path to Bodhi, cultivate patience, are able to give what is difficult to give, embrace all beings, protect the precepts with a compassionate heart, contemplate the meaning of goodness, uphold the true Dharma, love the Dharma, contemplate the Dharma, uphold the Dharma, and delight in tranquility. They dwell alone in secluded places, without regret or retreat in their hearts, skillfully protect all beings, purify their body, speech, and mind, and generate great adornment for the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and constantly encourage all beings on the path to Bodhi. In all their discussions, they first praise the Mahayana Dharma, do not make promises and then regret them, purify their actions, are content and have few desires, are not stingy or jealous, do not cut off the lineage of the sages, have no disputes in their hearts, and understand cause and effect. They believe in hearing the Dharma, uphold the precepts, practice giving, have a sense of shame, possess wisdom, associate with good friends, follow the teachings of their teachers, have no arrogance in their hearts, respectfully bow to elders and those of virtue, and are free from greed, hatred, delusion, and attachment to 'self' and 'what belongs to self'. They constantly remember the Buddha, Dharma, Sangha, giving, precepts, and the heavens. When they receive offerings, they are not proud, and they diligently practice the Six Paramitas (giving, precepts, patience, diligence, meditation, and wisdom), emptiness, signlessness, wishlessness, and all skillful means. They do not cling to the notions of 'self', permanence, beings, lifespan, or personhood. They cultivate the Four Foundations of Mindfulness (body, feelings, mind, and phenomena), and even the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). This is called a Bodhisattva's practice of the Dharma.

'Furthermore, those who practice the Dharma have no attachment to the eye, form, or the mental activities associated with form; no attachment to the ear, sound, or the mental activities associated with sound; no attachment to the nose, smell, or the mental activities associated with smell; no attachment to the tongue, taste, or the mental activities associated with taste; no attachment to the body, touch, or the mental activities associated with touch; and no attachment to the mind, phenomena, or the mental activities associated with phenomena.'

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想行、無身無觸無觸想行、無意無法無法想行；非色行、非色非非色行、非色苦行、非色非非色苦行、非色我行、非色非非色我行、非色空行、非色非非色空行、非色無相行、非色無願行、非色無行行、非色性行、非色實行、非色寂行、非色生行、非色出行、非色因緣行、非色聚行，是名法行，受想行識亦復如是。

「寶女！若無如是陰、入、界行，是名法行。無慾界行、色界行、無色界行，無住無脫，是名法行。無去無來無有住處、無心意識無見無聞無知無識、無有身業口業意業、非法非非法、非一非二、非去來現在、非垢非凈、非聚非散、非我眾生壽命士夫、非常非斷、非我非我所、非始非終，是名法行，是名我法，是名住處，是名法性，是名法處，是名空處非處，名畢竟處，不動不住無有相貌，無出無滅無所修行，無取無舍無受無施。若能知見如是等法，是名真知，是名實知，是名法知。若有菩薩能作是學，為諸眾生行於生死，而於涅槃無所動轉，是名菩薩真實法行。」說是法時，八千菩薩成就忍辱。

爾時，寶女復以種種珍寶雜物，供養于佛，而作是言：「世尊！若有菩薩行是法行，即是修行一切佛行，即得授記坐菩提樹，成就阿耨多羅三藐三菩提。」

爾時，舍利弗語寶女言：「汝知菩

【現代漢語翻譯】 現代漢語譯本 『想』的執行，沒有身體，沒有觸覺，沒有觸覺的『想』的執行；沒有意念，沒有法則，沒有法則的『想』的執行；不是色（rupa）的執行，不是色（rupa）也不是非色（arupa）的執行，不是色（rupa）的苦（duhkha）的執行，不是色（rupa）也不是非色（arupa）的苦（duhkha）的執行，不是色（rupa）的『我』（atman）的執行，不是色（rupa）也不是非色（arupa）的『我』（atman）的執行，不是色（rupa）的空（sunyata）的執行，不是色（rupa）也不是非色（arupa）的空（sunyata）的執行，不是色（rupa）的無相（animitta）的執行，不是色（rupa）的無愿（apranihita）的執行，不是色（rupa）的無行（anabhisaṃskāra）的執行，不是色（rupa）的自性（svabhava）的執行，不是色（rupa）的真實（satya）的執行，不是色（rupa）的寂靜（shanti）的執行，不是色（rupa）的生（jati）的執行，不是色（rupa）的出（nirvana）的執行，不是色（rupa）的因緣（hetupratyaya）的執行，不是色（rupa）的聚集（samgraha）的執行，這被稱為法行（dharma-caryā），受（vedana）、想（samjna）、行（samskara）、識（vijnana）也是如此。 『寶女！』如果不存在這樣的陰（skandha）、入（ayatana）、界（dhatu）的執行，這被稱為法行（dharma-caryā）。沒有欲界（kama-dhatu）的執行，沒有的執行，沒有的執行，沒有停留也沒有解脫，這被稱為法行（dharma-caryā）。沒有去，沒有來，沒有住處，沒有心意識，沒有見，沒有聞，沒有知，沒有識，沒有身業，口業，意業，不是法也不是非法，不是一也不是二，不是過去、未來、現在，不是垢也不是凈，不是聚集也不是分散，不是我，眾生，壽命，士夫，不是常也不是斷，不是我，也不是我所，不是開始也不是結束，這被稱為法行（dharma-caryā），這被稱為我的法（dharma），這被稱為住處，這被稱為法性（dharmata），這被稱為法處，這被稱為空處非處，被稱為畢竟處，不動不駐，沒有相貌，沒有出也沒有滅，沒有修行，沒有取也沒有舍，沒有受也沒有施。如果能夠知見這樣的法，這被稱為真知，這被稱為實知，這被稱為法知。如果有菩薩能夠這樣學習，爲了眾生在生死中行走，而對於涅槃沒有動搖，這被稱為菩薩真實的法行（dharma-caryā）。』當說此法時，八千菩薩成就了忍辱。 那時，寶女又用各種珍寶雜物供養佛陀，並說道：『世尊！如果有菩薩修行這種法行（dharma-caryā），就是修行一切佛行，就能得到授記，坐在菩提樹下，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。』 那時，舍利弗（Sariputra）對寶女說：『你知道嗎？』

【English Translation】 English version The operation of 『thought』 (samjna), without body, without touch, without the operation of 『thought』 (samjna) with touch; without intention, without law, without the operation of 『thought』 (samjna) with law; not the operation of form (rupa), not the operation of form (rupa) nor non-form (arupa), not the operation of suffering (duhkha) of form (rupa), not the operation of suffering (duhkha) of form (rupa) nor non-form (arupa), not the operation of 『self』 (atman) of form (rupa), not the operation of 『self』 (atman) of form (rupa) nor non-form (arupa), not the operation of emptiness (sunyata) of form (rupa), not the operation of emptiness (sunyata) of form (rupa) nor non-form (arupa), not the operation of signlessness (animitta) of form (rupa), not the operation of wishlessness (apranihita) of form (rupa), not the operation of non-activity (anabhisaṃskāra) of form (rupa), not the operation of self-nature (svabhava) of form (rupa), not the operation of truth (satya) of form (rupa), not the operation of tranquility (shanti) of form (rupa), not the operation of birth (jati) of form (rupa), not the operation of departure (nirvana) of form (rupa), not the operation of cause and condition (hetupratyaya) of form (rupa), not the operation of gathering (samgraha) of form (rupa), this is called dharma-caryā, and so are feeling (vedana), thought (samjna), formations (samskara), and consciousness (vijnana). 『O Jewel Daughter! If there is no such operation of aggregates (skandha), sense bases (ayatana), and elements (dhatu), this is called dharma-caryā. Without the operation of the desire realm (kama-dhatu), without the operation of , without the operation of , without abiding and without liberation, this is called dharma-caryā. Without going, without coming, without a dwelling place, without mind consciousness, without seeing, without hearing, without knowing, without perceiving, without bodily karma, verbal karma, and mental karma, neither dharma nor non-dharma, neither one nor two, neither past, future, nor present, neither defiled nor pure, neither gathering nor scattering, not self, sentient beings, life, or person, neither permanent nor impermanent, neither self nor what belongs to self, neither beginning nor end, this is called dharma-caryā, this is called my dharma, this is called dwelling place, this is called the nature of dharma (dharmata), this is called the place of dharma, this is called the place of emptiness and non-place, called the ultimate place, unmoving and un-abiding, without appearance, without arising and without ceasing, without practice, without taking and without giving, without receiving and without bestowing. If one can know and see such dharmas, this is called true knowledge, this is called real knowledge, this is called dharma knowledge. If a Bodhisattva can learn in this way, walking in samsara for the sake of sentient beings, and yet not wavering in nirvana, this is called the true dharma-caryā of a Bodhisattva.』 When this dharma was spoken, eight thousand Bodhisattvas attained forbearance. Then, Jewel Daughter again offered various jewels and miscellaneous items to the Buddha, and said: 『World Honored One! If a Bodhisattva practices this dharma-caryā, it is practicing all the practices of the Buddhas, and will receive the prediction, sit under the Bodhi tree, and attain Anuttara-samyak-sambodhi.』 At that time, Sariputra said to Jewel Daughter: 『Do you know?』

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薩不退印耶？」

爾時，寶女即說偈言：

「諸眾生界及法界，　　若能平等觀無異， 　不生分別一一數，　　是名菩薩不退印。 　過去未來及現在，　　十方世界諸世尊， 　皆悉平等觀法界，　　是名菩薩不退印。 　觀有為界皆無常，　　有漏無漏亦如是， 　知一切法本性凈，　　是名菩薩不退印。 　觀于生死無有量，　　不可稱計知其數， 　若能一念通達知，　　是名菩薩不退印。 　一切世間諸法界，　　及以出世諸聖法， 　若知平等悉真實，　　是名菩薩不退印。 　若能了知諸佛界，　　及以諸魔波旬界， 　通達是二無差別，　　是名菩薩不退印。 　貪慾瞋恚愚癡等，　　一切眾生諸煩惱， 　知從顛倒因緣生，　　是名菩薩不退印。 　生死之法及涅槃，　　無上正道及菩提， 　觀察是法無差別，　　是名菩薩不退印。 　知是五陰如菩提，　　如菩提性入界然， 　觀是諸法無有二，　　是名菩薩不退印。 　地水火風及造色，　　觀之猶如虛空等， 　如是即得真實印，　　亦如十方諸佛印； 　如眼界等菩提然，　　是二平等無差別， 　自能受持為他說，　　是名菩薩不退印。 　知諸眾生所有心，　　能為一切心因緣， 　如是因緣無障礙，　　是名菩薩不退

【現代漢語翻譯】 現代漢語譯本 『這是不退轉的印記嗎？』 當時，寶女（Ratna-kanya）即說偈頌道： 『如果能平等看待眾生界和法界（dharma-dhatu），不分別計算每一個，這就叫做菩薩不退轉的印記。 過去、未來和現在，十方世界的所有世尊（Buddha），都平等地看待法界，這就叫做菩薩不退轉的印記。 觀察有為界（samskrta-dhatu）都是無常的，有漏（sasrava）和無漏（anasrava）也是如此，知道一切法的本性清凈，這就叫做菩薩不退轉的印記。 觀察生死（samsara）沒有邊際，無法稱量計算其數量，如果能在一念之間通達瞭解，這就叫做菩薩不退轉的印記。 世間的一切法界，以及出世間的一切聖法，如果知道它們平等且真實，這就叫做菩薩不退轉的印記。 如果能瞭解諸佛界（Buddha-dhatu），以及諸魔波旬（Mara Papiyas）的境界，通達這兩者沒有差別，這就叫做菩薩不退轉的印記。 貪慾（raga）、瞋恚（dvesha）、愚癡（moha）等，一切眾生的煩惱，知道它們是從顛倒的因緣而生，這就叫做菩薩不退轉的印記。 生死之法和涅槃（nirvana），無上正道（anuttara-samyak-sambodhi）和菩提（bodhi），觀察這些法沒有差別，這就叫做菩薩不退轉的印記。 知道五蘊（skandha）如菩提，如菩提的本性進入界（dhatu）一樣，觀察這些法沒有二元性，這就叫做菩薩不退轉的印記。 地、水、火、風（bhuta）以及造色（rupa），觀察它們猶如虛空一樣，這樣就得到了真實的印記，也如十方諸佛的印記； 如眼界（caksu-dhatu）等同於菩提，這兩者平等沒有差別，自己能夠受持併爲他人宣說，這就叫做菩薩不退轉的印記。 知道所有眾生的心，能夠成為一切心的因緣，這樣的因緣沒有障礙，這就叫做菩薩不退轉的印記。

【English Translation】 English version 'Is this the seal of non-retrogression?' At that time, Ratna-kanya (Jewel Maiden) spoke in verse: 'If one can equally view the realms of beings and the dharma-dhatu (realm of phenomena), without distinguishing and counting each one, this is called the seal of a Bodhisattva's non-retrogression. Past, future, and present, all the World Honored Ones (Buddhas) in the ten directions, all equally view the dharma-dhatu, this is called the seal of a Bodhisattva's non-retrogression. Observing that the conditioned realm (samskrta-dhatu) is impermanent, and that the defiled (sasrava) and undefiled (anasrava) are also like this, knowing that the nature of all dharmas is pure, this is called the seal of a Bodhisattva's non-retrogression. Observing that samsara (the cycle of birth and death) is limitless, and its number cannot be measured or counted, if one can understand it in a single thought, this is called the seal of a Bodhisattva's non-retrogression. All the dharma-dhatus of the world, and all the sacred dharmas that transcend the world, if one knows that they are equal and true, this is called the seal of a Bodhisattva's non-retrogression. If one can understand the Buddha-dhatu (Buddha realm), and the realm of Mara Papiyas (the demon), understanding that there is no difference between these two, this is called the seal of a Bodhisattva's non-retrogression. Greed (raga), hatred (dvesha), ignorance (moha), and all the afflictions of all beings, knowing that they arise from inverted causes and conditions, this is called the seal of a Bodhisattva's non-retrogression. The dharma of samsara and nirvana, the unsurpassed right path (anuttara-samyak-sambodhi) and bodhi (enlightenment), observing that these dharmas are not different, this is called the seal of a Bodhisattva's non-retrogression. Knowing that the five skandhas (aggregates) are like bodhi, and that the nature of bodhi enters the dhatu (realm) in the same way, observing that these dharmas are not dual, this is called the seal of a Bodhisattva's non-retrogression. Earth, water, fire, wind (bhuta), and form (rupa), observing them as if they were like space, in this way one obtains the true seal, which is also like the seal of all the Buddhas in the ten directions; Like the eye-dhatu (eye realm) is the same as bodhi, these two are equal and without difference, if one can uphold this and explain it to others, this is called the seal of a Bodhisattva's non-retrogression. Knowing the minds of all beings, and that they can be the cause and condition for all minds, such causes and conditions are without obstruction, this is called the seal of a Bodhisattva's non-retrogression.

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印。 　能遍觀察諸眾生，　　所有諸根上中下， 　能觀生死盡彼岸，　　是名菩薩不退印。 　所有字義句無盡，　　于無量劫而演說， 　無能破壞作障礙，　　是名菩薩不退印。 　虛空邊際尚可盡，　　世間猛風可繫縛， 　菩薩所有不退心，　　一切世間不能轉； 　成就無量陀羅尼，　　于諸法中不失念， 　次第演說諸法義，　　如佛口出無有異； 　十方世界佛世尊，　　為度眾生說無量， 　悉能受持解深義，　　是名菩薩不退印。 　無量劫中所聞法，　　猶如現聞而演說， 　無量世學陀羅尼，　　獲得如是無盡印。 　成就具足如是持，　　及以無上真智慧， 　若得菩薩不退印，　　則能宣說如是法。 　若觀一切諸法空，　　亦不親近不遠離， 　若有成就不退心，　　當知是人有空印； 　一切諸法虛空印，　　其性本來無生滅， 　若能了知是法界，　　是名菩薩不退印。 　諸法皆從因緣有，　　離於眾緣無法界， 　若能了知如是者，　　當知是有不退印； 　所有威儀諸色聲，　　能於一念悉示現， 　為欲教化諸眾生，　　即是菩薩不退印。 　惠施之心如虛空，　　無量劫中不可盡， 　成就無量諸功德，　　即是菩薩不退印。 　修集凈戒為佛戒，　　獲得佛戒如虛

【現代漢語翻譯】 現代漢語譯本 能夠普遍觀察所有眾生，他們的根器有上、中、下之分，能夠觀察到生死輪迴的盡頭，到達彼岸，這被稱為菩薩的不退轉印記。 所有文字、意義和語句都是無盡的，即使在無量劫的時間裡演說，也沒有人能夠破壞或製造障礙，這被稱為菩薩的不退轉印記。 即使虛空的邊際可以窮盡，世間的狂風可以被束縛，菩薩所有不退轉的決心，一切世間都不能動搖。 成就無量的陀羅尼（總持，能持一切法而不忘失的禪定力），在一切法中不失去正念，依次演說諸法的意義，如同佛陀親口所說一般無二。 十方世界的佛陀世尊，爲了度化眾生而宣說無量的法，菩薩都能夠接受並理解其深刻的含義，這被稱為菩薩的不退轉印記。 在無量劫中所聽聞的佛法，如同現在聽聞一樣能夠演說，在無量世中學習陀羅尼，獲得這樣無盡的印記。 成就具足這樣的受持能力，以及無上的真智慧，如果得到菩薩的不退轉印記，就能宣說這樣的佛法。 如果觀察一切諸法皆是空性，既不親近也不遠離，如果有人成就了不退轉的決心，應當知道這個人具有空性的印記。 一切諸法都具有虛空的印記，其本性本來就沒有生滅，如果能夠了知這個法界，這被稱為菩薩的不退轉印記。 一切諸法都是從因緣而生，離開眾多的因緣就沒有法界，如果能夠了知這樣的道理，應當知道這個人具有不退轉的印記。 所有的威儀、顏色和聲音，都能夠在一念之間全部示現，爲了教化眾生，這就是菩薩的不退轉印記。 佈施的心如同虛空一樣廣大，在無量劫中都不可窮盡，成就無量的功德，這就是菩薩的不退轉印記。 修集清凈的戒律作為佛的戒律，獲得佛的戒律如同虛空一樣。

【English Translation】 English version Being able to universally observe all sentient beings, their faculties being superior, middling, and inferior; being able to observe the end of birth and death, reaching the other shore, this is called the irreversible seal of a Bodhisattva. All words, meanings, and sentences are endless; even if expounded for countless eons, no one can destroy or create obstacles; this is called the irreversible seal of a Bodhisattva. Even if the edge of space could be exhausted, and the fierce winds of the world could be bound, the irreversible resolve of a Bodhisattva cannot be moved by anything in the world. Accomplishing immeasurable Dharani (total retention, the meditative power to hold all dharmas without forgetting), not losing right mindfulness in all dharmas, expounding the meaning of dharmas in order, just like the Buddha's own words without any difference. The Buddhas and World Honored Ones of the ten directions, in order to liberate sentient beings, expound immeasurable dharmas; Bodhisattvas are able to receive and understand their profound meanings; this is called the irreversible seal of a Bodhisattva. The Dharma heard in countless eons can be expounded as if it were heard now; having studied Dharani for countless lifetimes, one obtains such an endless seal. Accomplishing and possessing such a capacity for upholding, as well as supreme true wisdom; if one obtains the irreversible seal of a Bodhisattva, then one can expound such Dharma. If one observes that all dharmas are empty, neither approaching nor distancing oneself, if one has accomplished an irreversible resolve, one should know that this person has the seal of emptiness. All dharmas have the seal of emptiness; their nature is originally without arising or ceasing; if one can understand this Dharma realm, this is called the irreversible seal of a Bodhisattva. All dharmas arise from causes and conditions; without the multitude of causes and conditions, there is no Dharma realm; if one can understand this principle, one should know that this person has the irreversible seal. All dignified behaviors, colors, and sounds can be manifested in a single thought; in order to teach and transform sentient beings, this is the irreversible seal of a Bodhisattva. The mind of giving is as vast as space, inexhaustible in countless eons; accomplishing immeasurable merits, this is the irreversible seal of a Bodhisattva. Cultivating pure precepts as the Buddha's precepts, obtaining the Buddha's precepts as vast as space.

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空， 　成就如是無上戒，　　即是菩薩不退印。 　一切眾生所有戒，　　及以學戒無學戒， 　雖有如是無量戒，　　不及不退十六一； 　若得最上無生忍，　　成就無量無有邊， 　若得如是無生忍，　　如過去佛之所得； 　為眾生故善莊嚴，　　無量世中不休息， 　常勤修集精進行，　　即是菩薩不退印。 　常樂修集諸禪定，　　亦為眾生宣說法， 　雖復示現諸威儀，　　而其內心不離定； 　具足無上正知見，　　遠離一切煩惱習， 　若有成就不退心，　　則能近於佛境界； 　具足三種之神通，　　及其如來善方便， 　若有成就不退心，　　是人慾得正覺印； 　一切眾生不能知，　　是人心行及境界， 　為諸眾生無量行，　　即是菩薩不退印。 　其實未得無上道，　　而能示現如來身， 　生及成道轉法輪，　　處眾示現大涅槃； 　未舍菩薩不退印，　　亦能獲得如來印， 　猶如虛空無有邊，　　所得佛印亦如是。」

說是偈時，三千大千佛之世界六種震動，五千菩薩得不退印。爾時，世尊贊寶女言：「善哉！善哉！快說菩薩不退轉印。」

爾時，須菩提白佛言：「世尊！寶女定得不退轉印，是故能作如是宣說。若不證者，何能如是？」

佛告須菩提：「如

【現代漢語翻譯】 現代漢語譯本 空性（śūnyatā）， 成就如此無上的戒律，便是菩薩不退轉的印記。 一切眾生所持有的戒律，以及有學戒和無學戒， 雖然有如此無量的戒律，也比不上不退轉境界的十六分之一； 如果獲得最上乘的無生法忍（anutpattika-dharma-kṣānti），成就無量無邊的功德， 如果獲得如此的無生法忍，就如同過去諸佛所證得的一樣； 爲了眾生的緣故，善於莊嚴自己，在無量世中不休息， 常常勤奮地修習精進行，這就是菩薩不退轉的印記。 常常樂於修習各種禪定，也為眾生宣說佛法， 雖然示現各種威儀，但內心不離禪定； 具足無上的正知正見，遠離一切煩惱習氣， 如果有成就了不退轉的心，就能接近佛的境界； 具足三種神通，以及如來的善巧方便， 如果有成就了不退轉的心，這個人就將獲得正覺的印記； 一切眾生都不能瞭解，這個人內心的修行和境界， 爲了諸眾生而行無量行，這就是菩薩不退轉的印記。 實際上還未證得無上道，卻能示現如來的身相， 示現誕生、成道、轉法輪，在眾中示現大涅槃； 未捨棄菩薩不退轉的印記，也能獲得如來的印記， 猶如虛空沒有邊際，所獲得的佛印也是如此。 說此偈頌時，三千大千世界發生六種震動，五千菩薩獲得不退轉印。當時，世尊讚歎寶女說：『善哉！善哉！你真是快速地宣說了菩薩不退轉的印記。』 當時，須菩提（Subhūti）對佛說：『世尊！寶女必定已獲得不退轉印，所以才能如此宣說。如果未證得，怎麼能如此呢？』 佛告訴須菩提：『如

【English Translation】 English version Emptiness (śūnyatā), Accomplishing such supreme precepts is the mark of a Bodhisattva's non-retrogression. All precepts held by all sentient beings, as well as those of learners and non-learners, Though there are such immeasurable precepts, they do not equal one-sixteenth of the non-retrogressive state; If one attains the highest forbearance of non-origination (anutpattika-dharma-kṣānti), accomplishing immeasurable and boundless merits, If one attains such forbearance of non-origination, it is like what the Buddhas of the past have attained; For the sake of sentient beings, one skillfully adorns oneself, not resting for immeasurable eons, Constantly and diligently cultivating diligent practice, this is the mark of a Bodhisattva's non-retrogression. Always delighting in cultivating various meditations, and also proclaiming the Dharma for sentient beings, Though manifesting various dignified behaviors, one's mind does not depart from meditation; Possessing supreme right knowledge and right view, one is far from all afflictions and habits, If one has achieved a non-retrogressive mind, one can approach the realm of the Buddha; Possessing the three kinds of supernormal powers, as well as the Tathāgata's skillful means, If one has achieved a non-retrogressive mind, this person will obtain the mark of perfect enlightenment; All sentient beings cannot understand, this person's inner practice and realm, For the sake of all sentient beings, one performs immeasurable practices, this is the mark of a Bodhisattva's non-retrogression. Actually not yet having attained the supreme path, one can manifest the body of the Tathāgata, Manifesting birth, enlightenment, turning the Dharma wheel, and manifesting great Nirvāṇa among the assembly; Without abandoning the mark of a Bodhisattva's non-retrogression, one can also obtain the mark of the Tathāgata, Just like space is without limit, the Buddha's mark obtained is also like this.』 When this verse was spoken, the three thousand great thousand worlds shook in six ways, and five thousand Bodhisattvas obtained the mark of non-retrogression. At that time, the World Honored One praised the Jewel Woman, saying: 『Excellent! Excellent! You have quickly proclaimed the mark of a Bodhisattva's non-retrogression.』 At that time, Subhūti said to the Buddha: 『World Honored One! The Jewel Woman must have obtained the mark of non-retrogression, therefore she can proclaim it like this. If one has not attained it, how could one do so?』 The Buddha told Subhūti: 『Like

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是，如是！如汝所說。寶女久已得不退印，忍辱成就已盡大乘甚深邊底。」

爾時，寶女白佛言：「世尊！何故名大乘？」

佛言：「其乘廣大故名大乘，于諸眾生無掛礙故故名大乘，是一切智善根根本故名大乘，無有煩惱諸結黑闇故名大乘，所有光明無處不遍故名大乘，周遍其邊有眼目故故名大乘，本性常凈初無玷汙故名大乘，斷諸煩惱一切習氣故名大乘。

「護持禁戒故名清凈，修集定故名為安住，修智慧故名為無漏，修解脫故名無繫縛，示一切法等無二故名解脫智，攝十力故名無能動，具四無畏故名無怖懼，攝取十八不共法故名為無礙，修集大慈故名平等，破壞一切諸魔眾故名為最勝，摧煩惱魔故名寂靜，壞陰魔故名不可數，破死魔故名為常住。

「具足檀那波羅蜜故名為富足，具足尸羅波羅蜜故名為無熱，具足羼提波羅蜜故名為無怨，具足精進波羅蜜故名為無動，具足禪那波羅蜜故名無漏無轉，具足般若波羅蜜故名勝一切世間出世間，具足方便波羅蜜故名為攝取，一切諸乘斷諸有故名無有，有因八道得故名為安，具定慧翼所往無礙調諸根故名大神通。修正勤故能見一切諸佛世界修念處故遠離惡法；親近善法，修七覺分遠離一切諸煩惱結，無為無漏無勝無上，無能見頂無能知者，無有

【現代漢語翻譯】 現代漢語譯本：是的，就是這樣！正如你所說。寶女（指一位菩薩）早已獲得不退轉的印記，忍辱的修行已經成就，達到了大乘佛法的最深奧的境界。

這時，寶女對佛說：『世尊！為什麼稱之為大乘呢？』

佛說：『因為這個乘（指教法）廣大無邊，所以稱為大乘；因為它對一切眾生沒有障礙，所以稱為大乘；它是一切智慧的善根根本，所以稱為大乘；它沒有煩惱和各種結縛的黑暗，所以稱為大乘；它所發出的光明無處不遍照，所以稱為大乘；它周遍一切，具有明察的眼目，所以稱為大乘；它的本性常凈，最初就沒有沾染污垢，所以稱為大乘；它能斷除一切煩惱和習氣，所以稱為大乘。

『因為護持戒律，所以稱為清凈；因為修習禪定，所以稱為安住；因為修習智慧，所以稱為無漏；因為修習解脫，所以稱為無繫縛；因為它顯示一切法平等無二，所以稱為解脫智；因為它攝取十力（佛的十種力量），所以稱為無能動；因為它具足四無畏（佛的四種無所畏懼），所以稱為無怖懼；因為它攝取十八不共法（佛獨有的十八種功德），所以稱為無礙；因為它修習大慈，所以稱為平等；因為它能破壞一切魔眾，所以稱為最勝；因為它能摧毀煩惱魔，所以稱為寂靜；因為它能破壞五陰魔，所以稱為不可數；因為它能破除死魔，所以稱為常住。

『因為它具足佈施波羅蜜（檀那波羅蜜），所以稱為富足；因為它具足持戒波羅蜜（尸羅波羅蜜），所以稱為無熱；因為它具足忍辱波羅蜜（羼提波羅蜜），所以稱為無怨；因為它具足精進波羅蜜，所以稱為無動；因為它具足禪定波羅蜜（禪那波羅蜜），所以稱為無漏無轉；因為它具足般若波羅蜜，所以稱為勝過一切世間和出世間；因為它具足方便波羅蜜，所以稱為攝取；因為它能斷除一切諸有，所以稱為無有；因為它能通過八正道而獲得，所以稱為安；因為它具有定慧雙翼，所往無礙，能調伏諸根，所以稱為大神通。因為它修正勤，所以能見到一切諸佛世界；因為它修習四念處，所以能遠離惡法，親近善法；因為它修習七覺支，所以能遠離一切煩惱結縛，達到無為無漏，無勝無上，沒有能見到頂峰，沒有能知曉者，沒有』

【English Translation】 English version: Yes, it is so! Just as you have said. The Jewel Woman (referring to a Bodhisattva) has long since obtained the seal of non-retrogression, her practice of patience has been accomplished, and she has reached the deepest boundaries of the Great Vehicle.

At that time, the Jewel Woman said to the Buddha, 'World Honored One! Why is it called the Great Vehicle?'

The Buddha said, 'Because this vehicle (referring to the teachings) is vast and boundless, it is called the Great Vehicle; because it has no obstacles for all sentient beings, it is called the Great Vehicle; it is the root of all wisdom and good roots, it is called the Great Vehicle; it has no darkness of afflictions and various fetters, it is called the Great Vehicle; the light it emits pervades everywhere, it is called the Great Vehicle; it is all-encompassing and has discerning eyes, it is called the Great Vehicle; its nature is always pure, and it has never been stained by defilements, it is called the Great Vehicle; it can cut off all afflictions and habitual tendencies, it is called the Great Vehicle.'

'Because it upholds the precepts, it is called pure; because it cultivates samadhi, it is called abiding; because it cultivates wisdom, it is called without outflows; because it cultivates liberation, it is called without bondage; because it shows that all dharmas are equal and non-dual, it is called the wisdom of liberation; because it encompasses the ten powers (the ten powers of a Buddha), it is called immovable; because it possesses the four fearlessnesses (the four fearlessnesses of a Buddha), it is called without fear; because it encompasses the eighteen unique qualities (the eighteen unique merits of a Buddha), it is called unobstructed; because it cultivates great compassion, it is called equanimity; because it can destroy all demonic hordes, it is called the most victorious; because it can destroy the demon of afflictions, it is called tranquility; because it can destroy the demon of the five aggregates, it is called immeasurable; because it can destroy the demon of death, it is called eternal abiding.'

'Because it is complete with the perfection of giving (Dana Paramita), it is called abundant; because it is complete with the perfection of morality (Sila Paramita), it is called without heat; because it is complete with the perfection of patience (Ksanti Paramita), it is called without resentment; because it is complete with the perfection of diligence, it is called immovable; because it is complete with the perfection of meditation (Dhyana Paramita), it is called without outflows and without turning back; because it is complete with the perfection of wisdom (Prajna Paramita), it is called superior to all worldly and transcendental realms; because it is complete with the perfection of skillful means (Upaya Paramita), it is called encompassing; because it can cut off all existences, it is called without existence; because it can be attained through the Eightfold Noble Path, it is called peace; because it has the wings of samadhi and wisdom, it goes without obstruction and can tame the senses, it is called great spiritual power. Because it cultivates right diligence, it can see all Buddha worlds; because it cultivates the four foundations of mindfulness, it can stay away from evil and draw near to good; because it cultivates the seven factors of enlightenment, it can stay away from all fetters of afflictions, reaching the unconditioned, without outflows, unsurpassed, and without superior, there is no one who can see the peak, no one who can know, there is no'

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遮障，無有聽聞無入出處，大眾大堂一味不作，不作數量平等無二，得大名稱十方無礙。

「一切人天之所恭敬，成就無量無邊功德，永斷一切慳吝，破戒害心懈怠亂心無明，能令眾生獲得多聞，為作安樂斷一切苦，能令作善業，佛智、無礙智、無上智、平等智、一切智，是名大乘。」

說是法時，萬二千眾生髮阿耨多羅三藐三菩提心，既發心已，復作是言：「若有眾生能發如是大乘心者，即得無量善法利益。」

爾時，寶女白佛言：「世尊！何障礙故，不令眾生疾得大乘？」

佛告寶女：「有三十二事，以是因緣為作障礙。何等三十二？一者、樂聲聞乘；二者、樂緣覺乘；三者、樂釋身故；四者、樂梵身故；五者、樂為世樂受持禁戒；六者、樂修一善；七者、常懷嫉妒；八者、多財貪著慳吝；九者、不樂勸化眾生令修善法；十者、心憍慢故；十一者、不求菩提心故；十二者、畏菩提心故；十三者、於一法中生著心故；十四者、不善思惟故；十五者、不能親近師長和上善知識故；十六者、誹謗餘部故；十七者、不能凈于身口意業故；十八者、不能護持無上法故；十九者、得少法味吝不說故；二十者、少解法義生大慢故；二十一者、遠離四攝故；二十二者、不能恭敬同師同學故；二十三者、不

【現代漢語翻譯】 現代漢語譯本 （對於）遮蔽和障礙，沒有聽聞、沒有出入之處，大眾在大堂里一致不作為，不作為的數量平等無二，獲得大名聲，十方無礙。

『一切人天所恭敬，成就無量無邊的功德，永遠斷除一切慳吝，破除戒律、害人之心、懈怠、亂心和無明，能夠使眾生獲得多聞，為他們帶來安樂，斷除一切痛苦，能夠使他們行善業，（獲得）佛智、無礙智、無上智、平等智和一切智，這被稱為大乘（Mahayana）。』

在宣說此法時，一萬二千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），在發起此心之後，又說道：『如果有眾生能夠發起這樣的大乘心，就能獲得無量的善法利益。』

這時，寶女（Ratna-devi）對佛說：『世尊！是什麼障礙，使得眾生不能快速獲得大乘？』

佛告訴寶女：『有三十二件事，因為這些因緣而成為障礙。是哪三十二件事呢？第一，喜歡聲聞乘（Sravakayana）；第二，喜歡緣覺乘（Pratyekabuddhayana）；第三，喜歡捨棄身體；第四，喜歡梵天之身；第五，喜歡爲了世俗的快樂而受持戒律；第六，喜歡只修一種善行；第七，常常懷有嫉妒；第八，擁有很多財富卻貪婪吝嗇；第九，不喜歡勸導眾生修行善法；第十，因為內心驕慢；第十一，不尋求菩提心；第十二，畏懼菩提心；第十三，對於一種法產生執著；第十四，不善於思考；第十五，不能親近師長、和尚和善知識；第十六，誹謗其他宗派；第十七，不能清凈自己的身口意業；第十八，不能護持無上法；第十九，得到少許法味就吝嗇不肯說；第二十，稍微理解法義就產生大慢；第二十一，遠離四攝法；第二十二，不能恭敬同師同學；第二十三，不

【English Translation】 English version Regarding obscurations and hindrances, there is no hearing, no place of entry or exit, the assembly in the great hall uniformly does not act, the non-action is equal and without duality, obtaining great renown, unobstructed in the ten directions.

'All beings, human and divine, revere it, it accomplishes immeasurable and boundless merits, it eternally cuts off all miserliness, it breaks precepts, harmful intentions, laziness, disturbed minds, and ignorance, it can enable sentient beings to gain extensive learning, bring them peace and happiness, cut off all suffering, it can enable them to perform good deeds, (obtain) Buddha wisdom, unobstructed wisdom, supreme wisdom, equal wisdom, and all-knowing wisdom, this is called the Mahayana (Great Vehicle).'

When this Dharma was being spoken, twelve thousand beings generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), and after generating this mind, they further said: 'If there are sentient beings who can generate such a Mahayana mind, they will obtain immeasurable benefits of good Dharma.'

At that time, Ratna-devi (Jewel Maiden) said to the Buddha: 'World Honored One! What are the hindrances that prevent sentient beings from quickly attaining the Mahayana?'

The Buddha told Ratna-devi: 'There are thirty-two things, which, due to these causes and conditions, become hindrances. What are these thirty-two? First, delighting in the Sravakayana (Vehicle of Hearers); second, delighting in the Pratyekabuddhayana (Vehicle of Solitary Buddhas); third, delighting in abandoning the body; fourth, delighting in the Brahma body; fifth, delighting in upholding precepts for the sake of worldly pleasures; sixth, delighting in cultivating only one good deed; seventh, constantly harboring jealousy; eighth, possessing much wealth yet being greedy and miserly; ninth, not delighting in encouraging sentient beings to cultivate good Dharma; tenth, due to arrogance in the mind; eleventh, not seeking the Bodhi mind; twelfth, fearing the Bodhi mind; thirteenth, developing attachment to one Dharma; fourteenth, not thinking skillfully; fifteenth, not being able to draw near to teachers, abbots, and virtuous friends; sixteenth, slandering other schools; seventeenth, not being able to purify one's own body, speech, and mind; eighteenth, not being able to protect the unsurpassed Dharma; nineteenth, being stingy and not speaking after obtaining a little taste of the Dharma; twentieth, developing great arrogance after slightly understanding the meaning of the Dharma; twenty-first, being distant from the four means of gathering; twenty-second, not being able to respect fellow disciples and students; twenty-third, not

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樂念於六波羅蜜故；二十四者、遠離三聚故；二十五者、不發願故；二十六者、少善根故；二十七者、倒解義故；二十八者、不嘆三寶故；二十九者、誹謗大乘菩提事故；三十者、自不解義、誹他說故；三十一者、不覺了知諸魔事故；三十二者、樂生死故。是名三十二事障礙大乘，不令眾生疾得大乘。

「寶女！如是障礙其事無量，我於今者但略說耳。大乘所有功德無量，障礙之事亦復如是；亦如涅槃功德無量，障礙之事亦復無量。如生死過無量無邊，即是大乘之障礙也。寶女！若有人能遠離如是無量惡法，當知是人即得大乘。寶女！若有菩薩能得凈心，是人即能獲得大乘。」

「世尊！眾生云何速得成就無上大乘？」

「寶女！有三十二事，眾生修集能速得之。何等三十二？一者、眾生不請而往親附；二者、見他福德不生妒心；三者、至心修集無量善根；四者、營他事業不生愁惱；五者、至心不濁身口業凈；六者、不為利養改四威儀；七者、如說而住；八者、于諸眾生其心清凈；九者、終不放舍菩提之心；十者、清凈莊嚴檀波羅蜜；十一者、清凈尸波羅蜜，憐愍毀禁故；十二者、凈忍波羅蜜，不惜身命故；十三者、凈精進波羅蜜，得十力無畏故；十四者、凈禪波羅蜜，遠離煩惱故；十五者、凈般

【現代漢語翻譯】 現代漢語譯本 樂於思念六波羅蜜（六種到達彼岸的方法）的緣故；第二十四種，是遠離三種聚集的緣故；第二十五種，是不發願的緣故；第二十六種，是缺少善根的緣故；第二十七種，是顛倒理解佛法含義的緣故；第二十八種，是不讚嘆三寶（佛、法、僧）的緣故；第二十九種，是誹謗大乘菩提（覺悟）事業的緣故；第三十種，是自己不理解佛法含義，卻誹謗他人的緣故；第三十一種，是不覺察、不瞭解各種魔事的緣故；第三十二種，是樂於生死輪迴的緣故。這被稱為三十二種障礙大乘佛法的事，使眾生不能快速獲得大乘的成就。 『寶女！像這樣的障礙之事無量無邊，我今天只是略微地說一下。大乘佛法所具有的功德無量無邊，障礙之事也同樣如此；也像涅槃（寂滅）的功德無量無邊，障礙之事也同樣無量無邊。像生死輪迴的過患無量無邊，那就是大乘佛法的障礙。寶女！如果有人能夠遠離像這樣無量的惡法，應當知道這個人就能獲得大乘的成就。寶女！如果有菩薩能夠獲得清凈的心，這個人就能獲得大乘的成就。』 『世尊！眾生如何才能快速成就無上大乘呢？』 『寶女！有三十二件事，眾生修習這些就能快速獲得成就。是哪三十二件事呢？第一，眾生不請自來，主動親近善知識；第二，看到他人有福德不生嫉妒之心；第三，至誠懇切地修集無量的善根；第四，幫助他人做事不生憂愁煩惱；第五，至誠懇切地保持身口意清凈；第六，不爲了利益供養而改變四種威儀（行、住、坐、臥）；第七，如佛所說而安住修行；第八，對於一切眾生心懷清凈；第九，永遠不放棄菩提之心；第十，清凈地莊嚴佈施波羅蜜；第十一，清凈地持戒波羅蜜，憐憫那些毀犯戒律的人；第十二，清凈地忍辱波羅蜜，不吝惜自己的身命；第十三，清凈地精進波羅蜜，獲得十力（佛的十種力量）和無畏；第十四，清凈地禪定波羅蜜，遠離煩惱；第十五，清凈地般若（智慧）波羅蜜，

【English Translation】 English version Being fond of contemplating the Six Paramitas (six perfections); the twenty-fourth is being distant from the three accumulations; the twenty-fifth is not making vows; the twenty-sixth is having few roots of goodness; the twenty-seventh is having a distorted understanding of the meaning; the twenty-eighth is not praising the Three Jewels (Buddha, Dharma, Sangha); the twenty-ninth is slandering the Bodhi (enlightenment) activities of the Mahayana; the thirtieth is not understanding the meaning oneself and slandering others; the thirty-first is not being aware of and understanding the affairs of all demons; the thirty-second is being fond of birth and death. These are called the thirty-two things that obstruct the Mahayana, preventing sentient beings from quickly attaining the Mahayana. 'O Jewel Daughter! Such obstructions are immeasurable, and I am only speaking briefly about them now. The merits of the Mahayana are immeasurable, and the obstructions are also like that; just as the merits of Nirvana (extinction) are immeasurable, the obstructions are also immeasurable. Just as the faults of birth and death are immeasurable and boundless, so too are they obstructions to the Mahayana. O Jewel Daughter! If there is someone who can be distant from such immeasurable evil dharmas, know that this person will attain the Mahayana. O Jewel Daughter! If there is a Bodhisattva who can attain a pure mind, this person will be able to attain the Mahayana.' 'O World Honored One! How can sentient beings quickly attain the unsurpassed Mahayana?' 'O Jewel Daughter! There are thirty-two things that sentient beings can cultivate to quickly attain it. What are these thirty-two? First, sentient beings go to approach without being asked; second, upon seeing the merits of others, they do not give rise to jealousy; third, they sincerely cultivate immeasurable roots of goodness; fourth, they do not become distressed when engaging in the affairs of others; fifth, they sincerely keep their body, speech, and mind pure; sixth, they do not change their four dignities (walking, standing, sitting, lying down) for the sake of gain and offerings; seventh, they abide as it is said; eighth, their minds are pure towards all sentient beings; ninth, they never abandon the mind of Bodhi; tenth, they purely adorn the Dana Paramita (perfection of giving); eleventh, they purely keep the Sila Paramita (perfection of morality), having compassion for those who break the precepts; twelfth, they purely keep the Ksanti Paramita (perfection of patience), not being stingy with their own lives; thirteenth, they purely keep the Virya Paramita (perfection of vigor), attaining the ten powers and fearlessness; fourteenth, they purely keep the Dhyana Paramita (perfection of meditation), being distant from afflictions; fifteenth, they purely keep the Prajna (wisdom) Paramita,

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若波羅蜜，除煩惱習故；十六者、修勇健定，壞諸魔業故；十七者、至心度脫諸眾生故；十八者、修四攝故；十九者、心平等故；二十者、不捨一切諸眾生故；二十一者、知恩報故；二十二者、護持正法故；二十三者、修助道法不休息故；二十四者、于諸善法無厭足故；二十五者、破憍慢故；二十六者、供養三寶故；二十七者、於一切法不生諍故；二十八者、善解十二深因緣故；二十九者、具七財故；三十者、於一切法得自在故；三十一者、修六神通故；三十二者、修集定慧故。是名三十二眾生修集疾得菩提。」

說是法時，七萬二千眾生髮阿耨多羅三藐三菩提心，萬二千菩薩得無生法忍。一切諸天以諸花香種種伎樂，供養于佛，尊重讚歎，作如是言：「若有得聞如是等經，當知是人定得阿耨多羅三藐三菩提。」

爾時，梵天、釋天、四天王天白佛言：「世尊！如來今者演說如是無限量義、了了之義、壞煩惱義，摧諸魔業、破諸邪見，能持一切無上正法，我等亦能受持讀誦書寫解說。若佛弟子有能受持讀誦書寫廣說之者，我等亦當為作衛護。若有惡鬼欲為是人作嬈害事，我當遮止不令成就。」

佛言：「善哉，善哉！善男子！汝于爾時若能護我諸弟子者，即是護持我之正法，如是護者法則久住。」

【現代漢語翻譯】 現代漢語譯本 若修習波羅蜜（paramita，意為「到彼岸」），能去除煩惱習氣；第十六，修習勇健禪定，能摧毀各種魔的干擾；第十七，至誠懇切地度脫一切眾生；第十八，修習四攝法（即佈施、愛語、利行、同事）；第十九，心懷平等；第二十，不捨棄任何眾生；第二十一，知恩圖報；第二十二，護持正法；第二十三，修習助道之法不懈怠；第二十四，對於各種善法永不滿足；第二十五，破除驕慢；第二十六，供養三寶（佛、法、僧）；第二十七，對於一切法不生爭執；第二十八，善解十二因緣（pratītyasamutpāda，佛教基本教義）的深奧道理；第二十九，具足七聖財（信、戒、慚、愧、聞、舍、慧）；第三十，對於一切法獲得自在；第三十一，修習六神通（六種超自然能力）；第三十二，修習禪定和智慧。這被稱為三十二種眾生修習能迅速獲得菩提（bodhi，意為「覺悟」）的方法。 當佛陀宣說此法時，七萬二千眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，意為「無上正等正覺之心」），一萬二千菩薩獲得了無生法忍（anutpattika-dharma-kṣānti，意為「對不生不滅之法的領悟」）。一切諸天以各種鮮花、香和音樂供養佛陀，表示尊敬和讚歎，並說道：『如果有人能夠聽聞這樣的經典，應當知道這個人必定能夠獲得阿耨多羅三藐三菩提。』 那時，梵天（Brahmā）、釋天（Indra）、四天王天（Cāturmahārājika）對佛陀說：『世尊！如來今天所宣說的法，具有無上的意義、明瞭的意義、能摧毀煩惱的意義、能摧毀各種魔的干擾、能破除各種邪見，並且能夠保持一切無上的正法，我們也能受持、讀誦、書寫和解說。如果佛陀的弟子能夠受持、讀誦、書寫並廣為宣說此法，我們也應當為他們提供保護。如果有惡鬼想要對這些人進行騷擾和傷害，我們應當阻止他們，不讓他們得逞。』 佛陀說：『很好，很好！善男子！你們在那個時候如果能夠保護我的弟子，就是保護我的正法，這樣保護，正法就能長久住世。』

【English Translation】 English version If one cultivates pāramitā (perfection, going beyond), one eliminates the habits of afflictions; sixteenth, cultivating vigorous samādhi (meditative concentration), one destroys all demonic activities; seventeenth, sincerely liberating all sentient beings; eighteenth, cultivating the four saṃgrahavastus (means of attracting others: giving, kind speech, beneficial action, and consistency); nineteenth, having an equal mind; twentieth, not abandoning any sentient beings; twenty-first, being grateful for kindness; twenty-second, protecting the Dharma (Buddhist teachings); twenty-third, cultivating auxiliary practices without rest; twenty-fourth, never being satisfied with any virtuous practices; twenty-fifth, breaking down arrogance; twenty-sixth, making offerings to the Three Jewels (Buddha, Dharma, Sangha); twenty-seventh, not engaging in disputes about any Dharma; twenty-eighth, understanding the profound meaning of the twelve nidānas (links of dependent origination); twenty-ninth, possessing the seven noble riches (faith, morality, shame, remorse, learning, generosity, wisdom); thirtieth, attaining freedom in all dharmas; thirty-first, cultivating the six abhijñās (supernormal powers); thirty-second, cultivating samādhi and prajñā (wisdom). These are called the thirty-two practices that sentient beings cultivate to quickly attain bodhi (enlightenment). When the Buddha was expounding this Dharma, seventy-two thousand sentient beings generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and twelve thousand bodhisattvas attained the kṣānti (acceptance) of anutpattika-dharma (non-arising of dharmas). All the devas (gods) made offerings to the Buddha with various flowers, incense, and music, showing respect and praise, and said: 『If anyone can hear such a sutra, it should be known that this person will surely attain anuttarā-samyak-saṃbodhi.』 At that time, Brahmā, Indra, and the Four Heavenly Kings said to the Buddha: 『World Honored One! The Dharma that the Tathāgata (Buddha) is now expounding has unsurpassed meaning, clear meaning, the meaning of destroying afflictions, the meaning of destroying all demonic activities, the meaning of breaking down all wrong views, and is able to uphold all the supreme and correct Dharma. We are also able to uphold, recite, write, and explain it. If the Buddha's disciples are able to uphold, recite, write, and widely explain this Dharma, we will also provide protection for them. If there are evil spirits who want to harass and harm these people, we will stop them and not let them succeed.』 The Buddha said: 『Excellent, excellent! Good men! If you are able to protect my disciples at that time, you are protecting my correct Dharma. By protecting it in this way, the Dharma will abide for a long time.』

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爾時，世尊告阿難言：「阿難！汝當受持擁護演說如是經典。若有菩薩于無量劫樂修惠施，復有菩薩受持是經，讀誦書寫為人廣說，修大慈悲兼以此義勸人令學，其人所得福多於彼，亦能速疾獲得大乘。」

阿難白佛言：「世尊！是經何名？云何奉持？」

佛言：「阿難！是經名為『真實法義毗尼方便』、『成就發心無量寶聚』、『無量陀羅尼十力四無畏不共法聚』、『菩薩摩訶薩不退轉印廣說大乘寶女所問』，如是等名汝當奉持。」

爾時，阿難及諸人天聞經歡喜，信受奉行。

大方等大集經卷第六 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第七

北涼天竺三藏曇無讖于姑臧譯

不眴菩薩品第四

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

爾時，眾中有金色光，其光明凈遍照三千大千世界，悉蔽一切日月四天釋梵光明；照已即滅，一切大眾瞻睹如來目未曾眴。當爾之時，寂然無聲亦無謦欬、出入氣息。

爾時，大德須菩提白佛言：「世尊！今何因緣有是光明，一切大眾瞻睹如來，目未曾眴？」

爾時，佛告須菩提言：「東方過於無量世界，彼有菩薩名曰不眴，與萬菩薩俱共發來

【現代漢語翻譯】 現代漢語譯本 當時，世尊告訴阿難說：『阿難！你應當受持、擁護、演說這部經典。如果有菩薩在無量劫中樂於修行佈施，又有菩薩受持這部經典，讀誦、書寫，為他人廣泛解說，修習大慈悲心，並且用這部經典的義理勸導他人學習，這個人所得到的福德比前者更多，也能迅速獲得大乘的果位。』 阿難對佛說：『世尊！這部經典叫什麼名字？我們應當如何奉持？』 佛說：『阿難！這部經典名為『真實法義毗尼方便』（真實教法的戒律和方便法門）、『成就發心無量寶聚』（成就發菩提心，如同無量珍寶的聚集）、『無量陀羅尼十力四無畏不共法聚』（無量總持、十力、四無畏等佛的不共功德的聚集）、『菩薩摩訶薩不退轉印廣說大乘寶女所問』（菩薩摩訶薩不退轉的印記，廣說大乘，寶女所提出的問題），這些都是這部經典的名字，你應當奉持。』 當時，阿難以及在場的所有人天聽聞佛所說的經典，都非常歡喜，信受奉行。

《大方等大集經》卷第六 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第七

北涼天竺三藏曇無讖于姑臧譯

不眴菩薩品第四

當時，世尊仍然在欲界和色界之間的寶坊中，被大眾圍繞著說法。 當時，大眾中出現一道金色的光芒，這光芒清凈明亮，遍照三千大千世界，遮蔽了所有日月、四天王、帝釋天、梵天的光芒；光芒照耀之後隨即消失，所有大眾都注視著如來，眼睛沒有眨動一下。當時，寂靜無聲，也沒有人咳嗽、呼吸。 當時，大德須菩提對佛說：『世尊！今天是什麼因緣出現這樣的光明，所有大眾都注視著如來，眼睛沒有眨動一下？』 當時，佛告訴須菩提說：『東方經過無量世界，那裡有一位菩薩名叫不眴（眼睛不眨動），與一萬位菩薩一同前來。』

【English Translation】 English version At that time, the World Honored One said to Ananda: 'Ananda! You should receive, uphold, protect, and expound this sutra. If there is a Bodhisattva who delights in practicing generosity for countless kalpas, and another Bodhisattva who receives, upholds, recites, writes, and widely explains this sutra to others, cultivates great compassion, and also uses the meaning of this sutra to encourage others to learn, the merit of this person will be greater than the former, and they will also quickly attain the Great Vehicle.' Ananda said to the Buddha: 'World Honored One! What is the name of this sutra? How should we uphold it?' The Buddha said: 'Ananda! This sutra is named 『True Dharma Meaning Vinaya Expedient』 (the precepts and expedient methods of the true Dharma), 『Accomplishment of the Aspiration of Limitless Treasure Gathering』 (the gathering of limitless treasures like the accomplishment of the Bodhi mind), 『Limitless Dharani Ten Powers Four Fearlessness Non-Common Dharma Gathering』 (the gathering of limitless dharani, ten powers, four fearlessness, and other non-common merits of the Buddha), 『Bodhisattva Mahasattva Non-Retrogression Seal, Extensive Explanation of the Great Vehicle, Questions of the Treasure Woman』 (the seal of non-retrogression of the Bodhisattva Mahasattva, extensive explanation of the Great Vehicle, and the questions raised by the Treasure Woman). These are the names of this sutra, you should uphold them.' At that time, Ananda and all the humans and devas present, upon hearing the sutra spoken by the Buddha, were all very joyful, believed, accepted, and practiced it.

The Great Vaipulya Mahasamnipata Sutra, Volume Six Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra

The Great Vaipulya Mahasamnipata Sutra, Volume Seven

Translated by Tripitaka Master Dharmaraksha of Northern Liang at Guzang

Chapter Four: The Bodhisattva Animesha

At that time, the World Honored One was still in the great treasure pavilion between the Desire Realm and the Form Realm, surrounded by the assembly, expounding the Dharma. At that time, a golden light appeared in the assembly, its light was pure and bright, illuminating the three thousand great thousand worlds, obscuring the light of all the suns, moons, Four Heavenly Kings, Shakra, and Brahma; after the light shone, it immediately disappeared, and all the assembly gazed at the Tathagata, their eyes not blinking even once. At that time, there was silence, and no one coughed or breathed. At that time, the great virtuous Subhuti said to the Buddha: 'World Honored One! What is the cause and condition for this light to appear today, and for all the assembly to gaze at the Tathagata without blinking their eyes?' At that time, the Buddha said to Subhuti: 'To the east, beyond countless worlds, there is a Bodhisattva named Animesha (one who does not blink), who is coming together with ten thousand Bodhisattvas.'

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，欲聽如來微妙方等大集經典，是其光明。」所言未訖，不眴菩薩已至佛所大寶坊中，赍持種種香花伎樂供養于佛，頭面禮足恭敬右繞，卻坐一面寶蓮華上。

爾時，須菩提復白佛言：「世尊！不眴菩薩所來世界去此遠近、國土何名、佛號何等？」

佛言：「須菩提！東方去此七萬二千恒河沙等諸佛世界，土名不眴，佛號普賢如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。不眴菩薩從彼而來。」

爾時，不眴菩薩摩訶薩長跪合掌，說偈贊佛：

「如來世尊眾寶聚，　　具足一切波羅蜜， 　無上法師天中天，　　為眾生故我敬禮。 　寂靜戒定不可動，　　無上智慧調諸根， 　為諸眾生說大集，　　故我歸依師子王。 　樂施天人諸安樂，　　眾生喜見如滿月， 　具足力勢破魔眾，　　我今歸依大藥樹。 　成就善根施甘露，　　能度眾生生死海， 　我今歸依無上尊，　　具足妙相三十二， 　世尊莊嚴此大眾，　　猶如須彌顯四域， 　名稱無礙遍十方，　　人中象王我敬禮。 　如來智慧如虛空，　　通達三世無障礙， 　隨眾生根而說法，　　我今敬禮自在王。 　過無量劫勤精進，　　超勝同業諸菩薩， 　所得佛法如先佛，　　我今敬禮

【現代漢語翻譯】 現代漢語譯本：『想要聽聞如來微妙的方等大集經典，這就是它的光明。』話音未落，不眴菩薩（Akshobhya Bodhisattva）已經來到佛陀所在的大寶坊中，帶著各種香花伎樂供養佛陀，頭面禮足，恭敬地右繞佛陀，然後坐在一面的寶蓮花上。 這時，須菩提（Subhuti）又對佛說：『世尊！不眴菩薩所來的世界距離這裡有多遠？那個國土叫什麼名字？佛號是什麼？』 佛說：『須菩提！東方距離這裡七萬二千個恒河沙數（Ganges river sand）的佛世界，那個國土名叫不眴（Akshobhya），佛號是普賢如來（Samantabhadra Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）。不眴菩薩就是從那裡來的。』 這時，不眴菩薩摩訶薩（Akshobhya Bodhisattva Mahasattva）長跪合掌，說偈贊佛： 『如來世尊是眾寶的聚集， 具足一切波羅蜜（paramita）， 無上的法師，天中之天， 爲了眾生，我恭敬禮拜。 寂靜的戒律和禪定不可動搖， 無上的智慧調伏諸根， 爲了眾生宣說大集經典， 所以我歸依獅子王。 樂於佈施，給予天人安樂， 眾生喜見，如滿月一般， 具足力量和威勢，破除魔眾， 我今歸依大藥樹。 成就善根，施予甘露， 能夠度脫眾生生死苦海， 我今歸依無上尊， 具足微妙的三十二相（lakshana）， 世尊莊嚴著這個大眾， 猶如須彌山（Sumeru）顯現於四方， 名稱無礙，遍佈十方， 人中象王，我恭敬禮拜。 如來的智慧猶如虛空， 通達三世，沒有障礙， 隨著眾生的根器而說法， 我今敬禮自在王。 經過無量劫的勤奮精進， 超越同業的諸菩薩， 所得到的佛法如同先前的佛陀， 我今敬禮。』

【English Translation】 English version: 'Wishing to hear the Tathagata's (如來) profound Vaipulya Mahasamnipata Sutra (方等大集經典), this is its light.' Before the words were finished, Akshobhya Bodhisattva (不眴菩薩) had already arrived at the Buddha's great treasure pavilion, bringing various fragrant flowers and music to offer to the Buddha. He bowed his head to the Buddha's feet, respectfully circumambulated the Buddha to the right, and then sat on a jeweled lotus flower on one side. At that time, Subhuti (須菩提) again said to the Buddha, 'World Honored One! How far is the world from which Akshobhya Bodhisattva came? What is the name of that land? What is the Buddha's name there?' The Buddha said, 'Subhuti! To the east, beyond seventy-two thousand Ganges river sands (恒河沙) of Buddha worlds, the land is named Akshobhya (不眴), and the Buddha is named Samantabhadra Tathagata (普賢如來), Arhat (應供), Samyaksambuddha (正遍知), Vidyacharana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Purushadamyasarathi (調御丈夫), Shasta devamanushyanam (天人師), Buddha (佛), and Bhagavan (世尊). Akshobhya Bodhisattva came from there.' At that time, Akshobhya Bodhisattva Mahasattva (不眴菩薩摩訶薩) knelt with palms together and spoke a verse in praise of the Buddha: 'The Tathagata, the World Honored One, is a gathering of all treasures, Complete with all paramitas (波羅蜜), The supreme teacher, the heaven of heavens, For the sake of sentient beings, I respectfully bow. The peaceful precepts and samadhi (禪定) are unshakeable, Supreme wisdom tames all the senses, For the sake of sentient beings, he expounds the Mahasamnipata Sutra, Therefore, I take refuge in the Lion King. He delights in giving, bestowing peace and joy to gods and humans, Sentient beings rejoice to see him, like the full moon, Possessing strength and power, he destroys the demon hordes, I now take refuge in the great medicine tree. He accomplishes good roots, bestowing nectar, Able to ferry sentient beings across the sea of birth and death, I now take refuge in the Supreme One, Complete with the wondrous thirty-two marks (lakshana), The World Honored One adorns this great assembly, Like Mount Sumeru (須彌山) appearing in the four directions, His name is unobstructed, pervading the ten directions, The elephant king among humans, I respectfully bow. The Tathagata's wisdom is like space, Penetrating the three times without obstruction, He teaches according to the capacities of sentient beings, I now respectfully bow to the King of Freedom. Having diligently advanced through countless kalpas (劫), Surpassing all Bodhisattvas of the same practice, The Dharma obtained is like that of the previous Buddhas, I now respectfully bow.'

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一切覺。 　十方諸佛悉讚歎，　　精進殊勝無邊量， 　無量眾生得聞已，　　悉皆同發菩提心。 　于正法中無厭足，　　兼以勸化諸眾生， 　能說清凈法之性，　　我今稽首大法王。」

爾時，不眴菩薩偈贊佛已，白佛言：「世尊！我等於此大集經中欲少發問，唯愿如來垂哀聽許。」

佛言：「善哉，善哉！善男子！隨意發問，吾當為汝分別宣說，除卻汝等疑網之心。」

不眴菩薩既蒙聽許，心大歡喜，白佛言：「世尊！菩薩摩訶薩修何三昧，速得成就阿耨多羅三藐三菩提，得大念心、大智、大意，慚愧勇健修施教戒，被忍辱鎧建精進幢，遊戲神通莊嚴慈悲。深樂法喜登陟舍山，能說能答摧伏魔怨、壞諸邪見，不離諸佛，菩薩善友常得化身。不失念心深信大乘，樂施眾生無上智光，不為世法之所染污同於四大，如地利益一切眾生，如水能洗一切垢穢，如火能熟眾生善根，如風能于戒聞慧等無所障礙。修集慈悲猶如虛空，慧眼無量猶如帝釋，心得自在如自在天，正法化世如轉輪王，聚大福德如須彌山，于善無厭聚眾珍寶猶如大海。思惟十二因緣深義亦復如是：無所畏懼如師子王，具善法財猶如商主，一切依止如大醫王，能作光明猶如庭燎，破闇如日清涼如月，煩惱不污猶如蓮華，具足一切諸

【現代漢語翻譯】 現代漢語譯本 一切覺悟的佛陀。 十方諸佛都讚歎您，您的精進殊勝無量， 無量眾生聽聞后，都一同發起菩提心。 您對於正法永不滿足，還勸化一切眾生， 能宣說清凈的法性，我今天向您，大法王，稽首敬禮。

這時，不眴菩薩（Bù Xuàn Púsà，意為不眨眼的菩薩）用偈頌讚嘆佛后，對佛說：『世尊！我們想在這《大集經》中請教一些問題，希望如來慈悲允許。』

佛說：『好啊，好啊！善男子！你們隨意發問，我將為你們分別解說，消除你們心中的疑惑。』

不眴菩薩得到佛的允許，心中非常歡喜，對佛說：『世尊！菩薩摩訶薩（Púsà móhēsà，意為大菩薩）修持何種三昧（sānmèi，意為禪定），能迅速成就阿耨多羅三藐三菩提（ānòuduōluósānmiǎosānpútí，意為無上正等正覺），獲得大念心、大智慧、大意念，有慚愧心、勇猛精進，修行佈施、持戒，身披忍辱鎧甲，建立精進的旗幟，遊戲神通，以慈悲莊嚴自身。深深喜愛佛法，登上舍山（Shèshān，意為靈鷲山），能說能答，摧伏魔怨，破除一切邪見，不離諸佛，常與菩薩善友在一起，能化身說法。不失念心，深信大乘佛法，樂於施予眾生無上的智慧光明，不被世俗的法所污染，如同四大（四大：地、水、火、風），像大地一樣利益一切眾生，像水一樣能洗滌一切污垢，像火一樣能成熟眾生的善根，像風一樣在持戒、聞法、修慧等方面沒有障礙。修集慈悲如同虛空，智慧之眼無量無邊如同帝釋（Dìshì，意為天帝），心能自在如同自在天（Zìzài Tiān，意為欲界頂天的天神），以正法教化世間如同轉輪王（Zhuǎnlúnwáng，意為擁有統治世界的理想君主），積聚大福德如同須彌山（Xūmíshān，意為佛教宇宙觀中的中心山），對於善行永不滿足，積聚各種珍寶如同大海。思惟十二因緣（shíèryīnyuán，意為佛教關於生命輪迴的理論）的深奧含義也是如此：無所畏懼如同獅子王，具有善法財富如同商主，一切眾生都依止他如同大醫王，能作光明如同庭院的火把，破除黑暗如同太陽，清涼如同月亮，煩惱不能污染他如同蓮花，具足一切諸』

【English Translation】 English version The All-Enlightened One. All the Buddhas of the ten directions praise you, your diligence is supremely boundless, Countless beings, having heard this, all together generate the Bodhi mind. You are never satisfied with the true Dharma, and also encourage all beings, Able to expound the pure nature of Dharma, I now bow my head to you, the great Dharma King.

At that time, Bodhisattva Bù Xuàn (不眴菩薩, meaning 'the Bodhisattva who does not blink') having praised the Buddha with verses, said to the Buddha: 'World Honored One! We wish to ask a few questions in this Great Assembly Sutra, we hope the Tathagata will compassionately allow us.'

The Buddha said: 'Excellent, excellent! Good men! Ask whatever you wish, I will explain and expound for you, removing the doubts in your minds.'

Bodhisattva Bù Xuàn, having received permission, was greatly delighted, and said to the Buddha: 'World Honored One! What Samadhi (sānmèi, meaning 'meditative absorption') does a Bodhisattva Mahasattva (Púsà móhēsà, meaning 'great Bodhisattva') cultivate to quickly achieve Anuttara-samyak-sambodhi (ānòuduōluósānmiǎosānpútí, meaning 'unexcelled perfect enlightenment'), obtain great mindfulness, great wisdom, great intention, have a sense of shame, be courageous and diligent, practice giving, uphold precepts, wear the armor of patience, establish the banner of diligence, play with supernatural powers, adorn themselves with compassion. Deeply delight in the Dharma, ascend Mount Gṛdhrakūṭa (Shèshān, meaning 'Vulture Peak Mountain'), be able to speak and answer, subdue demonic enemies, destroy all wrong views, not be separated from the Buddhas, always be with Bodhisattva good friends, be able to manifest transformation bodies. Not lose mindfulness, deeply believe in the Mahayana Dharma, be happy to give beings the supreme light of wisdom, not be defiled by worldly dharmas, be like the four great elements (四大: earth, water, fire, wind), like the earth benefiting all beings, like water able to wash away all defilements, like fire able to ripen the good roots of beings, like wind having no obstacles in upholding precepts, hearing the Dharma, and cultivating wisdom. Cultivate compassion like space, have immeasurable wisdom eyes like Indra (Dìshì, meaning 'the king of gods'), have a mind as free as the Isvara Deva (Zìzài Tiān, meaning 'the god of the highest heaven in the desire realm'), transform the world with the true Dharma like a Chakravartin King (Zhuǎnlúnwáng, meaning 'an ideal universal ruler'), accumulate great merit like Mount Sumeru (Xūmíshān, meaning 'the central mountain in Buddhist cosmology'), never be satisfied with good deeds, accumulate various treasures like the great ocean. Contemplating the profound meaning of the twelve links of dependent origination (shíèryīnyuán, meaning 'the Buddhist theory of the cycle of life') is also like this: fearless like a lion king, possessing the wealth of good Dharma like a merchant, all rely on him like a great physician, able to make light like a torch in the courtyard, break through darkness like the sun, be cool like the moon, not be defiled by afflictions like a lotus flower, possessing all the'

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佛妙法猶如滿月。」

佛言：「善哉，善哉！善男子！能以此義咨啟如來，至心諦聽，吾當為汝分別解說。

「善男子！有三昧名一切法自在，菩薩修集是三昧者，則能獲得如是等事，亦得無量無邊福德，疾成阿耨多羅三藐三菩提，成佛之時，世界所有一切具足。

「善男子！一切法自在三昧者，所謂信佛法僧，苦集滅道，陰入界等空無相愿，出生滅沒十二因緣，內外因果業及果報，信于開塞；觀一切法如幻如化如焰如響，如水中月龜毛兔角、空中之花石女之子，如著影衣夢乘白象，若有若無及以有無，非有非無非常非斷，非生非滅非內非外，非見非斷。信如是等，則能信佛菩薩大事而不自輕。

「菩薩事業雖復廣大，我亦能知，心得自在，能大惠施，護持禁戒不妨外事，憐愍眾生常修忍辱，為不退故勤行精進，為令眾生離煩惱故修集智慧，為壞一切分別想故修集三昧，得妙音聲一切樂聞。

「修于唸佛，觀諸如來平等無二；修于念法，觀一切法同一性相；修于念僧，觀一切僧無有退轉；修于念舍，舍諸煩惱；修于念戒，常唸佛戒；修于念天，念後邊身。凈身口意不隨他人，戒定智慧清凈施已，能得具足三十二相，施種種物具足成就八十種好。為欲莊嚴出世智慧具四念處，為欲遠離一

【現代漢語翻譯】 現代漢語譯本 佛陀的妙法就像滿月一樣。」 佛陀說：『好啊，好啊！善男子！你能夠用這個道理來請教如來，要專心諦聽，我將為你分別解說。』 『善男子！有一種三昧（samadhi，禪定）名為一切法自在，菩薩修習這種三昧，就能獲得像這樣的成就，也能得到無量無邊的福德，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），成佛的時候，世界所有一切都具足。』 『善男子！一切法自在三昧，就是指相信佛、法、僧（Buddha, Dharma, Sangha，佛陀、佛法、僧團），相信苦、集、滅、道（duhkha, samudaya, nirodha, marga，苦諦、集諦、滅諦、道諦），相信陰、入、界（skandha, ayatana, dhatu，五蘊、十二處、十八界）等是空、無相、無愿的，相信出生、滅沒、十二因緣（pratītyasamutpāda，十二因緣），相信內外因果業及果報，相信開與塞；觀察一切法如幻、如化、如焰、如響，如水中月、龜毛兔角、空中之花、石女之子，如穿著影子衣服、夢中騎著白象，若有若無以及有無，非有非無、非常非斷，非生非滅、非內非外，非見非斷。相信像這些道理，就能相信佛菩薩的大事而不輕視自己。』 『菩薩的事業雖然廣大，我也能知道，心能自在，能大方佈施，護持戒律不妨礙外事，憐憫眾生常常修習忍辱，爲了不退轉而勤奮精進，爲了讓眾生遠離煩惱而修習智慧，爲了破除一切分別妄想而修習三昧，得到美妙的聲音，一切都樂於聽聞。』 『修習唸佛，觀察諸如來平等無二；修習念法，觀察一切法同一性相；修習念僧，觀察一切僧無有退轉；修習念舍，捨棄諸煩惱；修習念戒，常常憶念佛戒；修習念天，憶念後邊身。清凈身口意不隨他人，戒定智慧清凈施捨之後，能得到具足三十二相，施捨種種物品具足成就八十種好。爲了莊嚴出世智慧而具足四念處（smrtyupasthana，四念住），爲了遠離一』

【English Translation】 English version The Buddha's wonderful Dharma is like a full moon.』 The Buddha said, 『Excellent, excellent! Good man! You are able to inquire of the Tathagata (Tathagata, thus-gone one) with this meaning. Listen attentively, and I will explain it to you in detail.』 『Good man! There is a samadhi (samadhi, meditative absorption) called the Sovereignty of All Dharmas. If a Bodhisattva cultivates this samadhi, he will be able to obtain such achievements, and also obtain immeasurable and boundless merits, quickly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and when he becomes a Buddha, all things in the world will be complete.』 『Good man! The samadhi of the Sovereignty of All Dharmas means believing in the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha, the Buddha, the teachings, and the monastic community), believing in suffering, its origin, its cessation, and the path (duhkha, samudaya, nirodha, marga, the four noble truths), believing that the skandhas, ayatanas, and dhatus (skandha, ayatana, dhatu, aggregates, sense bases, and elements) are empty, without characteristics, and without wishes, believing in birth, death, and the twelve links of dependent origination (pratītyasamutpāda, the twelve links of dependent origination), believing in the internal and external causes and effects of karma and its retribution, believing in opening and closing; observing all dharmas as illusions, transformations, flames, and echoes, like the moon in water, turtle hair, rabbit horns, flowers in the sky, the child of a barren woman, like wearing shadow clothes, riding a white elephant in a dream, whether existing or not existing, and both existing and not existing, neither existing nor not existing, neither permanent nor impermanent, neither arising nor ceasing, neither internal nor external, neither seeing nor cutting off. Believing in these principles, one can believe in the great deeds of the Buddhas and Bodhisattvas without belittling oneself.』 『Although the Bodhisattva's undertakings are vast, I also know them. The mind is free, able to give great generosity, uphold the precepts without hindering external affairs, have compassion for sentient beings and always practice patience, diligently practice vigor for the sake of non-retrogression, cultivate wisdom to enable sentient beings to be free from afflictions, cultivate samadhi to destroy all discriminating thoughts, and obtain wonderful sounds that everyone is happy to hear.』 『Cultivate mindfulness of the Buddha, observing that all Tathagatas are equal and without duality; cultivate mindfulness of the Dharma, observing that all dharmas have the same nature and characteristics; cultivate mindfulness of the Sangha, observing that all Sangha members do not regress; cultivate mindfulness of giving, abandoning all afflictions; cultivate mindfulness of precepts, always remembering the Buddha's precepts; cultivate mindfulness of the heavens, remembering the future body. Purifying body, speech, and mind, not following others, after purifying giving with precepts, samadhi, and wisdom, one can obtain the thirty-two marks, and by giving various things, one can achieve the eighty minor marks. In order to adorn the wisdom of transcending the world, one should possess the four foundations of mindfulness (smrtyupasthana, the four foundations of mindfulness), and in order to be free from one』

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切煩惱故具四正勤，為令其心得自在故具四如意，為欲壞破諸魔怨故修集信根，為不顛倒一切法故修精進根，勸令憶念諸罪過故修集念根。為諸眾生心清凈故修集定根，為於一切諸法頂故修集慧根，為無壞故修集五力，為真實知一切法故修七覺分，為真實知道非道故修八正道。

「樂於寂靜少欲知足遠離惡友。雖復通達一切事業，終不于中生獨師想。于諸煩惱心不貪著，不瞋眾生不疑諸見，於我我所心不生著。常修欲度眾生之心。于師和上父母善友生念恩心，常思報答往昔之恩。見毀禁者不生譏刺，捨棄重擔真觀陰故，不競不諍護法持戒，攝取持戒及護法者，聽法念法供養於法。

「于正法中心無疑網，凡所演說不為飲食，至心演說說時不輕亦不自高。為出善芽所聞不失，瞻病所須供給走使，供養法師不說其短，不觀種姓戒與非戒，常樂聞法至心不忘，不失時節常請法師敷揚道化，有所講說不生憍慢，聞已解義亦不自大，不觀他人所有過失。所可聽法為知足故，為不斷絕三寶種故，為得無礙宿命智故，為得真實見法性故，為發無上菩提心故，為護如來真實法故，為得上族好種姓故，為見佛法比丘僧故，為得堅固不退心故，為行聖行入聖數故，為得無盡大財寶故，為得無邊大功德故，為得清凈梵音聲故，為

【現代漢語翻譯】 現代漢語譯本：爲了斷除煩惱，所以要具備四正勤；爲了使心得到自在，所以要具備四如意足；爲了摧毀一切魔怨，所以要修集信根；爲了不顛倒一切法，所以要修精進根；爲了勸導憶念罪過，所以要修集念根；爲了使眾生的心清凈，所以要修集定根；爲了在一切法中達到頂峰，所以要修集慧根；爲了不被破壞，所以要修集五力；爲了真實地瞭解一切法，所以要修七覺支；爲了真實地知道非道，所以要修八正道。 『樂於寂靜，少欲知足，遠離惡友。即使通達一切事業，最終也不會在其中產生獨自為師的想法。對於各種煩惱，心中不貪戀執著，不嗔恨眾生，不懷疑各種見解，對於『我』和『我所』不產生執著。常常修習想要度化眾生的心。對於師長、和尚、父母、善友，要生起感恩的心，常常想著報答過去的恩情。看到毀犯戒律的人，不譏諷嘲笑，捨棄沉重的負擔，真正地觀察五蘊，不競爭不爭鬥，護持佛法，遵守戒律，攝受持戒和護法的人，聽聞佛法，憶念佛法，供養佛法。 『對於正法，心中沒有疑惑，凡是所講說的，不是爲了飲食，真心誠意地講說，說話時既不輕慢也不自高。爲了生出善的萌芽，所聽聞的不會遺失，照顧病人，提供所需，跑腿辦事，供養法師，不說他們的缺點，不看他們的種姓，是否持戒，常常樂於聽聞佛法，真心誠意地不忘記，不失去時機，常常請法師宣揚佛法，有所講說，不生驕慢，聽聞后理解了含義，也不自大，不看他人的過失。所聽聞的佛法，是爲了知足，爲了不讓三寶的種子斷絕，爲了得到無礙的宿命智，爲了得到真實見法性，爲了發起無上菩提心，爲了守護如來的真實法，爲了得到高貴的種姓，爲了見到佛法、比丘僧，爲了得到堅固不退的心，爲了修行聖行，進入聖者的行列，爲了得到無盡的大財寶，爲了得到無邊的大功德，爲了得到清凈的梵音聲，爲了』

【English Translation】 English version: To cut off afflictions, one should cultivate the Four Right Exertions; to enable the mind to be free, one should cultivate the Four Bases of Spiritual Power; to destroy all demonic hindrances, one should cultivate the Root of Faith; to not be confused about all dharmas, one should cultivate the Root of Diligence; to encourage the recollection of past transgressions, one should cultivate the Root of Mindfulness; to purify the minds of all beings, one should cultivate the Root of Concentration; to reach the peak of all dharmas, one should cultivate the Root of Wisdom; to be indestructible, one should cultivate the Five Powers; to truly understand all dharmas, one should cultivate the Seven Factors of Enlightenment; to truly know the non-path, one should cultivate the Eightfold Noble Path. 'Delight in tranquility, have few desires, be content, and stay away from bad friends. Even if one is proficient in all undertakings, one should never think of oneself as the sole teacher. One should not be attached to afflictions, not be angry with beings, not doubt various views, and not be attached to 'self' and 'what belongs to self'. One should always cultivate the mind of wanting to liberate all beings. Towards teachers, preceptors, parents, and good friends, one should have a grateful heart, always thinking of repaying past kindness. When seeing those who break the precepts, one should not mock or ridicule them, abandon heavy burdens, truly observe the five aggregates, not compete or contend, protect the Dharma, uphold the precepts, embrace those who uphold the precepts and protect the Dharma, listen to the Dharma, remember the Dharma, and make offerings to the Dharma. 'Towards the Right Dharma, one should have no doubts, whatever is spoken is not for the sake of food, one should speak sincerely, without being arrogant or condescending. To bring forth good sprouts, what is heard should not be lost, one should care for the sick, provide what is needed, run errands, make offerings to Dharma teachers, not speak of their faults, not look at their lineage, whether they keep the precepts or not, always be happy to listen to the Dharma, sincerely not forget it, not miss the opportunity, always invite Dharma teachers to expound the Dharma, when something is spoken, one should not be arrogant, after hearing and understanding the meaning, one should not be conceited, and not look at the faults of others. What is heard is for the sake of contentment, for not letting the seeds of the Three Jewels be cut off, for obtaining unobstructed knowledge of past lives, for obtaining the true vision of the nature of Dharma, for generating the supreme Bodhi mind, for protecting the true Dharma of the Tathagata, for obtaining a noble lineage, for seeing the Dharma, the Bhikshu Sangha, for obtaining a firm and unretreating mind, for practicing the holy conduct, entering the ranks of the holy ones, for obtaining endless great treasures, for obtaining boundless great merits, for obtaining a pure Brahma voice, for'

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得具足佛功德故，為得具足菩薩法故，為欲受持讀誦書寫菩薩法藏及摩夷故，為欲受持如是等法廣宣說故。

「善男子！菩薩摩訶薩獲得一切法自在三昧者，於一切事無能教者。」

爾時，世尊即說頌曰：

「其心敬信佛法僧，　　亦復明信四真諦， 　若得智慧無掛礙，　　是名諸法自在定。 　能知于苦第一諦，　　亦能遠離於集因， 　證獲第三真滅諦，　　修集無上聖道諦。 　具足成就大念心，　　真實觀陰如虛空， 　其身威儀大寂靜，　　是名諸法自在定。 　能觀六入性相空，　　亦能調柔于諸根， 　能壞眾生疑網心，　　是名諸法自在定。 　能修集空無相愿，　　破壞一切諸憍慢， 　所行諸行無黑闇，　　是名諸法自在定。 　遠離斷見及我見，　　令身口意業寂靜， 　其心不著有無法，　　是名諸法自在定。 　所說正義無顛倒，　　調伏一切眾生心， 　既說法已無憍慢，　　是名諸法自在定。 　修集一切諸善根，　　不為煩惱之所污， 　其心無熱亦無濁，　　是名諸法自在定。 　不為他喜求菩提，　　亦不虛誑修善法， 　十方諸佛觀其心，　　是名諸法自在定。 　常樂惠施護持戒，　　憐愍心故忍諸惡， 　精進修定及智慧，　　是名諸法自在定。 　為

【現代漢語翻譯】 現代漢語譯本 爲了獲得圓滿的佛陀功德，爲了獲得圓滿的菩薩法，爲了受持、讀誦、書寫菩薩法藏及摩夷（Mahī，意為大地、基礎），爲了受持並廣為宣說這些法。

『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，意為偉大的菩薩）獲得一切法自在三昧（samādhi，意為禪定）時，在一切事物上都沒有能教導他的人。』

那時，世尊（Bhagavān，意為世尊）即說偈頌道：

『其心敬信佛法僧（Buddha-dharma-saṃgha，意為佛、法、僧三寶），也明信四真諦（catvāri-ārya-satyāni，意為苦、集、滅、道四聖諦）， 若得智慧無掛礙，是名諸法自在定。 能知于苦第一諦，亦能遠離於集因， 證獲第三真滅諦，修集無上聖道諦。 具足成就大念心，真實觀陰（skandha，意為五蘊）如虛空， 其身威儀大寂靜，是名諸法自在定。 能觀六入（ṣaḍāyatana，意為六根）性相空，亦能調柔于諸根， 能壞眾生疑網心，是名諸法自在定。 能修集空、無相、無愿（śūnyatā-animitta-apraṇihita，意為空性、無相、無愿）三解脫門，破壞一切諸憍慢， 所行諸行無黑闇，是名諸法自在定。 遠離斷見及我見（uccheda-dṛṣṭi and satkāya-dṛṣṭi，意為斷滅見和身見），令身口意業寂靜， 其心不著有無法，是名諸法自在定。 所說正義無顛倒，調伏一切眾生心， 既說法已無憍慢，是名諸法自在定。 修集一切諸善根，不為煩惱之所污， 其心無熱亦無濁，是名諸法自在定。 不為他喜求菩提（bodhi，意為覺悟），亦不虛誑修善法， 十方諸佛觀其心，是名諸法自在定。 常樂惠施（dāna，意為佈施）護持戒（śīla，意為戒律），憐憫心故忍諸惡， 精進修定（samādhi，意為禪定）及智慧（prajñā，意為智慧），是名諸法自在定。 為

【English Translation】 English version In order to obtain the complete merits of the Buddha, in order to obtain the complete Bodhisattva Dharma, in order to uphold, recite, and write the Bodhisattva Dharma treasury and the Mahī (meaning earth, foundation), in order to uphold and widely proclaim these Dharmas.

'Good man! When a Bodhisattva-mahāsattva (a great Bodhisattva) obtains the Samadhi (meditative absorption) of freedom in all Dharmas, there is no one who can teach him in all matters.'

At that time, the Bhagavan (the Blessed One) spoke the following verses:

'Whose mind reveres and believes in the Buddha, Dharma, and Sangha (the Three Jewels), and also clearly believes in the Four Noble Truths (the truths of suffering, origin, cessation, and path), If one obtains wisdom without hindrance, this is called the Samadhi of freedom in all Dharmas. Able to know the first Noble Truth of suffering, and also able to be far from the cause of accumulation, Realizing the third true Noble Truth of cessation, cultivating the supreme Noble Truth of the path. Fully accomplishing the great mindfulness, truly observing the skandhas (the five aggregates) as empty space, Whose demeanor is greatly tranquil, this is called the Samadhi of freedom in all Dharmas. Able to observe the nature and characteristics of the six āyatanas (the six sense bases) as empty, and also able to tame the senses, Able to destroy the minds of beings filled with doubt, this is called the Samadhi of freedom in all Dharmas. Able to cultivate the three doors of liberation: emptiness, signlessness, and wishlessness (śūnyatā, animitta, apraṇihita), destroying all arrogance, Whose actions are without darkness, this is called the Samadhi of freedom in all Dharmas. Far from the views of annihilation and self (uccheda-dṛṣṭi and satkāya-dṛṣṭi), making the actions of body, speech, and mind tranquil, Whose mind is not attached to existence or non-existence, this is called the Samadhi of freedom in all Dharmas. Whose spoken righteous meaning is not inverted, taming the minds of all beings, Having spoken the Dharma without arrogance, this is called the Samadhi of freedom in all Dharmas. Cultivating all good roots, not being defiled by afflictions, Whose mind is without heat or turbidity, this is called the Samadhi of freedom in all Dharmas. Not seeking Bodhi (enlightenment) for the pleasure of others, nor falsely cultivating good Dharmas, Whose mind is observed by the Buddhas of the ten directions, this is called the Samadhi of freedom in all Dharmas. Always delighting in giving (dāna), upholding precepts (śīla), enduring all evils with a compassionate heart, Diligently cultivating Samadhi (meditation) and wisdom (prajñā), this is called the Samadhi of freedom in all Dharmas. For

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諸眾生修慈心，　　亦無分別怨親想， 　樂施眾生無上樂，　　是名諸法自在定。 　調伏眾生於菩提，　　修舍離欲得安樂， 　常樂修集五神通，　　是名諸法自在定。 　所說正法眾樂聞，　　其義難盡如大海， 　真實了知於法性，　　是名諸法自在定。 　觀察佛身如諸法，　　佛性法性無差別， 　護法之心無退轉，　　是名諸法自在定。 　身口意業得寂靜，　　具足戒定心無為， 　遠離一切煩惱習，　　是名諸法自在定。 　能證無上真解脫，　　亦能獲得實知見， 　修集定慧無有邊，　　是名諸法自在定。 　不凈之物不以施，　　不受一切不凈戒， 　三十二相具足成，　　是名諸法自在定。 　修行種種諸惠施，　　是故獲得八十好， 　于佛法中得自在，　　是名諸法自在定。 　修集具足四念處，　　正勤能壞諸煩惱， 　為調眾生修如意，　　是名諸法自在定。 　為入佛法修信根，　　為壞魔眾修五力， 　為知諸法修七覺，　　是名諸法自在定。 　修八正道破邪徑，　　施於眾生無上樂， 　心無憍慢一師想，　　是名諸法自在定。 　若得修集自在定，　　是人則能離煩惱， 　親近諸佛菩薩等，　　樂修少欲知足行， 　為在無上聖人數，　　以眾生故修大悲， 　不

【現代漢語翻譯】 現代漢語譯本 所有眾生修習慈悲心，不分別怨恨和親近，樂於給予眾生無上的快樂，這稱為諸法自在定（一切法自在的禪定）。 調伏眾生走向菩提（覺悟），修習捨棄慾望以獲得安樂，常常樂於修習五神通（天眼通、天耳通、他心通、宿命通、神足通），這稱為諸法自在定。 所說的正法眾生樂於聽聞，其義理深奧如大海般難以窮盡，真實了知諸法的本性，這稱為諸法自在定。 觀察佛的身相如同諸法，佛的本性和法的本性沒有差別，守護佛法的心不退轉，這稱為諸法自在定。 身、口、意三業達到寂靜，具足戒律和禪定，心無所作為，遠離一切煩惱的習氣，這稱為諸法自在定。 能夠證得無上的真正解脫，也能夠獲得真實的知見，修習禪定和智慧沒有邊際，這稱為諸法自在定。 不將不潔凈的東西佈施，不接受一切不潔凈的戒律，具足成就三十二相（佛的身體特徵），這稱為諸法自在定。 修行種種的佈施，因此獲得八十種好相（佛的次要身體特徵），在佛法中得到自在，這稱為諸法自在定。 修習具足四念處（身念處、受念處、心念處、法念處），精進努力能夠摧毀各種煩惱，爲了調伏眾生而修習如意神通，這稱為諸法自在定。 爲了進入佛法而修習信根（信、精進、念、定、慧五種善法），爲了摧毀魔眾而修習五力（信力、精進力、念力、定力、慧力），爲了了知諸法而修習七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），這稱為諸法自在定。 修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）以破除邪路，給予眾生無上的快樂，心中沒有驕慢，視一切眾生如同一位老師，這稱為諸法自在定。 如果能夠修習成就自在定，這個人就能遠離煩惱，親近諸佛菩薩等聖者，樂於修習少欲知足的修行，爲了成為無上聖人中的一員，爲了眾生而修習大悲心，不...

【English Translation】 English version All beings cultivate loving-kindness, without distinguishing between enemies and loved ones, joyfully giving supreme happiness to all beings; this is called the Samadhi of Sovereignty over All Dharmas (a meditative state of freedom over all phenomena). Subduing beings towards Bodhi (enlightenment), practicing detachment from desires to attain peace, and constantly delighting in cultivating the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers); this is called the Samadhi of Sovereignty over All Dharmas. The righteous Dharma that is spoken is joyfully heard by beings, its meaning is profound and inexhaustible like the great ocean, and truly understanding the nature of all dharmas; this is called the Samadhi of Sovereignty over All Dharmas. Observing the Buddha's body as being like all dharmas, the Buddha-nature and the Dharma-nature are not different, and the mind that protects the Dharma does not regress; this is called the Samadhi of Sovereignty over All Dharmas. The actions of body, speech, and mind attain tranquility, fully possessing precepts and samadhi, the mind is without action, and one is far from all habitual afflictions; this is called the Samadhi of Sovereignty over All Dharmas. Being able to realize supreme true liberation, and also being able to attain true knowledge and insight, cultivating samadhi and wisdom without limit; this is called the Samadhi of Sovereignty over All Dharmas. Not giving impure things as alms, not accepting any impure precepts, and fully accomplishing the thirty-two marks (physical characteristics of a Buddha); this is called the Samadhi of Sovereignty over All Dharmas. Practicing various kinds of giving, therefore attaining the eighty minor marks (secondary physical characteristics of a Buddha), and gaining freedom within the Buddha's Dharma; this is called the Samadhi of Sovereignty over All Dharmas. Cultivating the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas), diligently striving to destroy all afflictions, and cultivating magical powers to subdue beings; this is called the Samadhi of Sovereignty over All Dharmas. To enter the Buddha's Dharma, cultivate the roots of faith (faith, diligence, mindfulness, samadhi, and wisdom), to destroy the hordes of Mara, cultivate the five powers (power of faith, diligence, mindfulness, samadhi, and wisdom), and to understand all dharmas, cultivate the seven factors of enlightenment (discrimination of dharmas, diligence, joy, tranquility, mindfulness, samadhi, and equanimity); this is called the Samadhi of Sovereignty over All Dharmas. Cultivating the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) to break through the wrong paths, giving supreme happiness to all beings, and having no arrogance in the mind, regarding all beings as one teacher; this is called the Samadhi of Sovereignty over All Dharmas. If one can cultivate and achieve the Samadhi of Sovereignty, that person can be free from afflictions, be close to Buddhas and Bodhisattvas, and delight in practicing contentment and few desires, to be among the supreme sages, and for the sake of all beings, cultivate great compassion, not...

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為飲食演說法，　　是名諸法自在定。 　為法不惜于身命，　　護持正法不吝財， 　常樂修行二種施，　　是名諸法自在定。 　常勸眾生令聽法，　　如其未解心不輕， 　不為勝他護持戒，　　是名諸法自在定。 　無量世中所聞法，　　至心受持為他說， 　無上法師大名稱，　　不觀時節戒非戒， 　演說不休亦不息，　　不失時節隨意說， 　所說諸法如幻相，　　是名諸法自在定。 　所言真實甘樂聞，　　聞已如說而安住， 　其心無貪無妒嫉，　　是名諸法自在定。 　有問無瞋無輕慢，　　常修憐愍無二相， 　能自凈除諸過失，　　是名諸法自在定。 　具足七種無上財，　　成就壽命無上命， 　具足十力四無畏，　　是名諸法自在定。 　常樂聞法善思惟，　　善思惟已如法住， 　如法住已為眾說，　　是名諸法自在定。 　不忘菩提上種性，　　供養三寶得化身， 　勸化大眾具菩提，　　是名諸法自在定。 　其目清凈見諸佛，　　得梵音聲無上邊， 　其音遍滿十方界，　　是名諸法自在定。 　財寶惠施無有盡，　　智慧演說無窮竭， 　供養父母師和上，　　是名諸法自在定。 　成就具足宿命智，　　不失無上菩提心， 　六波羅蜜無厭足，　　是名諸法自在定。 　為

【現代漢語翻譯】 現代漢語譯本 爲了飲食而宣說佛法，這被稱為諸法自在定（一切法皆自在的禪定）。 爲了佛法不惜生命，護持正法不吝惜錢財，常常樂於修行財施和法施兩種佈施，這被稱為諸法自在定。 常常勸導眾生聽聞佛法，如果他們不理解，內心也不會輕視他們，不爲了勝過他人而護持戒律，這被稱為諸法自在定。 在無量世中所聽聞的佛法，至誠地受持併爲他人宣說，成為無上的法師，擁有廣大的名聲，不考慮時節是否合適，也不執著于戒律或非戒律，不停歇地演說佛法，也不中斷，不失去時機，隨順眾生的根機而宣說，所說的諸法如同幻象一般，這被稱為諸法自在定。 所說的話真實而令人樂於聽聞，聽聞后能按照所說的去安住修行，內心沒有貪婪、嗔恨和嫉妒，這被稱為諸法自在定。 對於他人的提問，沒有嗔恨和輕慢，常常修習慈悲憐憫，沒有分別心，能夠自己清凈去除各種過失，這被稱為諸法自在定。 具足七種無上的財富（信、戒、慚、愧、聞、舍、慧），成就無上的壽命，具足十力（如來十力）和四無畏（佛的四種無所畏懼的自信），這被稱為諸法自在定。 常常樂於聽聞佛法，善於思惟佛法的義理，思惟之後能如法修行，如法修行之後再為眾生宣說，這被稱為諸法自在定。 不忘失菩提（覺悟）的崇高種子，供養三寶（佛、法、僧）而得到化身，勸導大眾具足菩提心，這被稱為諸法自在定。 眼睛清凈能夠見到諸佛，得到梵天般清凈的聲音，聲音無上無邊，聲音遍滿十方世界，這被稱為諸法自在定。 財寶的佈施沒有窮盡，智慧的演說無窮無竭，供養父母、師長和和尚，這被稱為諸法自在定。 成就具足宿命智（知曉過去世的能力），不失去無上的菩提心，對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的修行沒有厭足，這被稱為諸法自在定。

【English Translation】 English version To expound the Dharma for the sake of food and drink, this is called the Samadhi of Sovereignty over All Dharmas (a state of meditation where one is free from all dharmas). For the sake of the Dharma, not to spare one's life, to protect the Right Dharma without being stingy with wealth, to always delight in practicing the two kinds of giving, material and Dharma, this is called the Samadhi of Sovereignty over All Dharmas. To always encourage sentient beings to listen to the Dharma, and if they do not understand, not to belittle them in one's heart, not to uphold precepts in order to surpass others, this is called the Samadhi of Sovereignty over All Dharmas. The Dharma that has been heard in countless lifetimes, to sincerely receive and uphold it and to expound it for others, to become a supreme Dharma teacher with a great reputation, not considering whether the time is appropriate, nor being attached to precepts or non-precepts, to expound the Dharma without ceasing or interruption, not losing the opportune time, and to expound according to the capacities of sentient beings, the dharmas spoken are like illusions, this is called the Samadhi of Sovereignty over All Dharmas. The words spoken are truthful and pleasing to hear, and after hearing them, one can abide and practice according to what was said, one's heart is without greed, hatred, and jealousy, this is called the Samadhi of Sovereignty over All Dharmas. When asked questions, to have no anger or contempt, to always cultivate compassion and loving-kindness, without discrimination, to be able to purify oneself of all faults, this is called the Samadhi of Sovereignty over All Dharmas. To be endowed with the seven supreme treasures (faith, precepts, shame, remorse, learning, generosity, wisdom), to achieve supreme longevity, to be endowed with the ten powers (Tathagata's ten powers) and the four fearlessnesses (Buddha's four kinds of fearless confidence), this is called the Samadhi of Sovereignty over All Dharmas. To always delight in hearing the Dharma, to contemplate the meaning of the Dharma well, and after contemplating, to practice according to the Dharma, and after practicing according to the Dharma, to expound it for sentient beings, this is called the Samadhi of Sovereignty over All Dharmas. Not to forget the noble seed of Bodhi (enlightenment), to make offerings to the Three Jewels (Buddha, Dharma, Sangha) and obtain a transformation body, to encourage the masses to be endowed with the Bodhi mind, this is called the Samadhi of Sovereignty over All Dharmas. One's eyes are pure and can see all Buddhas, to obtain a pure Brahma-like voice, a voice that is supreme and boundless, a voice that pervades the ten directions, this is called the Samadhi of Sovereignty over All Dharmas. The giving of wealth and treasures is inexhaustible, the expounding of wisdom is endless, to make offerings to parents, teachers, and preceptors, this is called the Samadhi of Sovereignty over All Dharmas. To achieve and be endowed with the knowledge of past lives (ability to know past lives), not to lose the supreme Bodhi mind, to have no satiety in the practice of the six paramitas (giving, precepts, patience, diligence, meditation, wisdom), this is called the Samadhi of Sovereignty over All Dharmas.

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欲利益眾生故，　　受菩薩藏及摩夷， 　樂為眾生廣分別，　　是名諸法自在定。 　遠離一切惡思惟，　　了了睹見十方界， 　一心能知無量心，　　是名諸法自在定。 　一心了知三世事，　　修集無量諸神通， 　得後邊身智無礙，　　是名諸法自在定。 　憐愍眾生修大悲，　　觀察諸根隨意說， 　一切佛法得自在，　　是名諸法自在定。 　若有得聞如是事，　　至心受持生信順， 　即能獲得無上道，　　亦如往世諸世尊。」◎

爾時，不眴菩薩白佛言：「世尊！菩薩摩訶薩成就何法，獲得如是一切諸法自在三昧？」

佛言：「善男子！菩薩摩訶薩具足一法則能獲得如是三昧，所謂不著一切諸法。

「復有一法不著于戒。何以故？若不著戒則能不著一切善法，具足戒故則能成就一切佛法，得大利益無上大道。是故我言，戒是一切善法根本，戒名大燈。若著戒者，是人則于菩提障礙、非菩提道。若於諸法生貪著者，去菩提道則為大遠。若不貪著，則為鄰近。

「復有二法，菩薩具足則能獲得如是三昧：一者、為于菩提方便，修集舍摩他；二者、為于善法方便，修集毗婆舍那。

「復有三法，菩薩具足得是三昧。何等為三？一者、不捨眾生修空三昧；二者、不捨於法修

【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，接受菩薩的教誨和修行，樂於為眾生廣泛地分別解說，這被稱為諸法自在定（對一切法都能自在決定的禪定）。 遠離一切邪惡的思慮，清晰地看見十方世界，一心能夠了解無量眾生的心念，這被稱為諸法自在定。 一心了知過去、現在、未來三世的事情，修習積累無量的神通，獲得最後身（指不再輪迴的最後一次生命）的智慧無礙，這被稱為諸法自在定。 憐憫眾生而修習大悲心，觀察眾生的根器而隨意說法，對一切佛法都能自在運用，這被稱為諸法自在定。 如果有人聽聞這些道理，至誠地接受、奉持並生起信心和順從，就能獲得無上的佛道，就像過去諸佛世尊一樣。

這時，不眴菩薩（菩薩名，意為不眨眼，形容專注）對佛說：『世尊！菩薩摩訶薩（菩薩中的大菩薩）成就什麼樣的法，才能獲得這樣一切諸法自在的三昧（禪定）？』

佛說：『善男子！菩薩摩訶薩具足一種法就能獲得這樣的三昧，那就是不執著於一切諸法。』

『還有一種法是不執著于戒律。為什麼呢？如果不執著于戒律，就能不執著於一切善法，具足戒律就能成就一切佛法，獲得大利益和無上大道。所以我說，戒律是一切善法的根本，戒律就像大燈一樣。如果執著于戒律，這個人就會成為菩提道的障礙，而不是菩提道。如果對諸法產生貪愛和執著，就會離菩提道非常遙遠。如果不貪愛執著，就接近菩提道。』

『還有兩種法，菩薩具足就能獲得這樣的三昧：第一，爲了達到菩提的方便，修習舍摩他（止，禪定）；第二，爲了善法的方便，修習毗婆舍那（觀，智慧）。』

『還有三種法，菩薩具足就能獲得這種三昧。是哪三種呢？第一，不捨棄眾生而修習空三昧（體悟諸法空性的禪定）；第二，不捨棄法而修

【English Translation】 English version For the sake of benefiting all sentient beings, receiving the Bodhisattva's teachings and practices, and being happy to extensively explain and differentiate for sentient beings, this is called the Samadhi of Sovereignty over All Dharmas (a meditative state where one has free command over all dharmas). Being far from all evil thoughts, clearly seeing the ten directions of the world, and being able to understand the minds of countless sentient beings with one mind, this is called the Samadhi of Sovereignty over All Dharmas. Understanding the affairs of the past, present, and future with one mind, cultivating and accumulating immeasurable spiritual powers, and obtaining unobstructed wisdom in the last body (referring to the last life without reincarnation), this is called the Samadhi of Sovereignty over All Dharmas. Having compassion for sentient beings and cultivating great compassion, observing the faculties of sentient beings and speaking accordingly, and being able to freely use all Buddhist teachings, this is called the Samadhi of Sovereignty over All Dharmas. If someone hears these principles, sincerely accepts, upholds, and generates faith and obedience, they will be able to attain the unsurpassed path of Buddhahood, just like the Buddhas of the past.

At that time, Bodhisattva Buxun (a Bodhisattva's name, meaning 'not blinking,' describing focus) said to the Buddha: 'World Honored One! What kind of dharma does a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) achieve to obtain such a Samadhi of Sovereignty over All Dharmas?'

The Buddha said: 'Good man! A Bodhisattva Mahasattva who possesses one dharma can obtain such a samadhi, which is non-attachment to all dharmas.'

'There is another dharma which is non-attachment to precepts. Why? If one is not attached to precepts, one will not be attached to all good dharmas. By possessing precepts, one can achieve all Buddhist teachings, obtain great benefits, and the unsurpassed path. Therefore, I say that precepts are the root of all good dharmas, and precepts are like a great lamp. If one is attached to precepts, that person will become an obstacle to the path of Bodhi, not the path of Bodhi. If one develops greed and attachment to dharmas, one will be very far from the path of Bodhi. If one is not greedy and attached, one will be close to the path of Bodhi.'

'There are two more dharmas that a Bodhisattva who possesses them can obtain such a samadhi: first, for the convenience of reaching Bodhi, cultivate Shamatha (calm abiding, meditation); second, for the convenience of good dharmas, cultivate Vipassana (insight, wisdom).'

'There are three more dharmas that a Bodhisattva who possesses them can obtain this samadhi. What are these three? First, not abandoning sentient beings while cultivating the Samadhi of Emptiness (meditation on the emptiness of all dharmas); second, not abandoning dharmas while cultivating

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無相三昧；三者、求于諸有修無愿三昧。」

爾時世尊即說頌曰：

「調伏眾生修集空，　　護持法故修無相， 　不捨諸有修無愿，　　是人則得是三昧。

「複次，善男子！復有四法，菩薩具足則能獲得如是三昧。何等為四？一者、具足四諦方便；二者、具足四無量心；三者、具足四無礙智；四者、具足四攝之法。

「復有五法，菩薩具足得是三昧。何等為五？一者、具足五神通；二者、具足五根；三者、具足五力；四者、具足真智觀於五陰；五者、具足五眼。

「復有六法，菩薩具足得是三昧。何等為六？一者、具足六波羅蜜；二者、具足六念；三者、具足智慧觀於六入；四者、具足遠離六道；五者、具足六通；六者、具足六和敬法。

「復有七法，菩薩具足得是三昧。何等為七？一者、無貪遠離煩惱；二者、于眾生所無有瞋恚；三者、于諸法中無有疑心；四者、具無礙智無有五蓋；五者、觀十二因緣無有疑網；六者、成就無上智慧；七者、成就無上三昧。

「復有八法，菩薩具足得是三昧。何等為八？一者、修集八正道分；二者、離八邪道；三者、遠離八難；四者、具足八大人覺；五者、具八解脫；六者、具八勝處；七者、專念菩提；八者、斷煩惱習。

「復

【現代漢語翻譯】 現代漢語譯本 『無相三昧』（觀察一切法無自性的禪定）；第三種是，爲了在諸有（三界）中修行而修『無愿三昧』（不執著于任何願望的禪定）。』

那時，世尊即說偈頌道：

『爲了調伏眾生而修習空性，爲了護持佛法而修習無相，不捨棄諸有而修習無愿，這樣的人就能獲得這三種三昧。』

『再者，善男子！還有四種法，菩薩如果具足，就能獲得這樣的三昧。是哪四種呢？第一，具足四諦（苦、集、滅、道）的方便；第二，具足四無量心（慈、悲、喜、舍）；第三，具足四無礙智（法無礙、義無礙、辭無礙、樂說無礙）；第四，具足四攝法（佈施、愛語、利行、同事）。』

『還有五種法，菩薩如果具足，就能獲得這種三昧。是哪五種呢？第一，具足五神通（天眼通、天耳通、他心通、宿命通、神足通）；第二，具足五根（信根、精進根、念根、定根、慧根）；第三，具足五力（信力、精進力、念力、定力、慧力）；第四，具足真智觀察五陰（色、受、想、行、識）；第五，具足五眼（肉眼、天眼、慧眼、法眼、佛眼）。』

『還有六種法，菩薩如果具足，就能獲得這種三昧。是哪六種呢？第一，具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；第二，具足六念（唸佛、念法、念僧、念戒、念施、念天）；第三，具足智慧觀察六入（眼、耳、鼻、舌、身、意）；第四，具足遠離六道（地獄、餓鬼、畜生、阿修羅、人、天）；第五，具足六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）；第六，具足六和敬法（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。』

『還有七種法，菩薩如果具足，就能獲得這種三昧。是哪七種呢？第一，沒有貪慾，遠離煩惱；第二，對於眾生沒有瞋恚；第三，對於諸法沒有疑心；第四，具足無礙智，沒有五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋）；第五，觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）沒有疑惑；第六，成就無上智慧；第七，成就無上三昧。』

『還有八種法，菩薩如果具足，就能獲得這種三昧。是哪八種呢？第一，修習八正道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）；第二，遠離八邪道（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）；第三，遠離八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）；第四，具足八大人覺（少欲、知足、寂靜、精進、正念、正定、智慧、不戲論）；第五，具八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）；第六，具八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青、黃、赤、白）；第七，專心念菩提；第八，斷除煩惱習氣。』

【English Translation】 English version 'The Samadhi of No-Sign (observing that all dharmas have no self-nature); the third is, seeking to cultivate the Samadhi of No-Wish (a samadhi without attachment to any wishes) while in all existences (the three realms).'

At that time, the World Honored One spoke in verse:

'To subdue sentient beings, cultivate emptiness; to protect the Dharma, cultivate no-sign; not abandoning all existences, cultivate no-wish; such a person will attain these three samadhis.'

'Furthermore, good man! There are four more dharmas, which if a Bodhisattva possesses, they can attain such samadhi. What are the four? First, possessing the skillful means of the Four Noble Truths (suffering, origin, cessation, path); second, possessing the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity); third, possessing the Four Unobstructed Wisdoms (unobstructed in dharma, meaning, eloquence, and joyful speaking); fourth, possessing the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation).'

'There are five more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the five? First, possessing the Five Supernatural Powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers); second, possessing the Five Roots (faith, diligence, mindfulness, concentration, and wisdom); third, possessing the Five Powers (power of faith, diligence, mindfulness, concentration, and wisdom); fourth, possessing true wisdom to observe the Five Aggregates (form, feeling, perception, mental formations, and consciousness); fifth, possessing the Five Eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye).'

'There are six more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the six? First, possessing the Six Paramitas (giving, morality, patience, diligence, meditation, and wisdom); second, possessing the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heavenly beings); third, possessing wisdom to observe the Six Entrances (eye, ear, nose, tongue, body, and mind); fourth, possessing the ability to stay away from the Six Paths (hell, hungry ghosts, animals, asuras, humans, and heavenly beings); fifth, possessing the Six Supernatural Powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows); sixth, possessing the Six Principles of Harmony and Respect (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, and harmony in benefits).'

'There are seven more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the seven? First, being without greed and away from afflictions; second, having no anger towards sentient beings; third, having no doubt about any dharmas; fourth, possessing unobstructed wisdom and being without the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt); fifth, observing the Twelve Links of Dependent Origination (ignorance, volitional formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) without doubt; sixth, accomplishing supreme wisdom; seventh, accomplishing supreme samadhi.'

'There are eight more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the eight? First, cultivating the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); second, staying away from the Eight Wrong Paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration); third, staying away from the Eight Difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, being blind, deaf, and mute, worldly cleverness, and being before or after a Buddha); fourth, possessing the Eight Great Awakenings (few desires, contentment, tranquility, diligence, right mindfulness, right concentration, wisdom, and non-argumentation); fifth, possessing the Eight Liberations (liberation by contemplating external forms while having internal form, liberation by contemplating external forms while having no internal form, liberation by realizing purity with the body, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling); sixth, possessing the Eight Overcomings (contemplating few external forms while having internal form, contemplating many external forms while having internal form, contemplating few external forms while having no internal form, contemplating many external forms while having no internal form, blue, yellow, red, and white); seventh, focusing the mind on Bodhi; eighth, cutting off the habits of afflictions.'

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有九法，菩薩具足得是三昧。何等為九？一者、不失念心；二者、解甚深義；三者、破壞魔業；四者、具佛三昧；五者、凈身口意；六者、具足方便；七者、威儀純善；八者、勤行精進具六波羅蜜；九者、遠離聲聞辟支佛道。

「復有十法，菩薩具足得是三昧。何等為十？一者、具足佛智；二者、具足法界無分別智；三者、于真實性無有動轉；四者、具足三世平等智慧；五者、具足眾生心平等智；六者、具知諸根上中下智；七者、具足四無礙智；八者、具足三解脫門；九者、具足諸法同一味智；十者、具足諸法無生滅智。」說是法時，三萬二千菩薩摩訶薩得是三昧。

爾時，須菩提語不眴菩薩言：「是大眾中三萬二千諸菩薩等，皆悉獲得如是三昧。善男子！汝今得耶！」

不眴菩薩言：「大德！乃至無有一法可得，名為三昧。我云何得？凡言得者，即是顛倒；夫顛倒者，即我我所；菩薩若著我、我所者，則不能得如是三昧。」

須菩提言：「菩薩摩訶薩住於何處得是三昧？」

不眴菩薩言：「如須菩提所住之法得解脫者，我如是住得是三昧。」

須菩提言：「我實不住一切法中而得解脫。」

「大德！菩薩摩訶薩亦復如是，不住諸法得是三昧。」

須菩提言：「善

【現代漢語翻譯】 現代漢語譯本：有九種法，菩薩如果具足這些法就能獲得這種三昧（samadhi，禪定）。是哪九種呢？第一，不失去正念的心；第二，理解甚深的意義；第三，破除魔的干擾；第四，具備佛的三昧；第五，凈化身、口、意；第六，具備方便法門；第七，威儀純正善良；第八，勤奮修行精進，具足六波羅蜜（paramita，六種到達彼岸的方法）；第九，遠離聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）的道。 又有十種法，菩薩如果具足這些法就能獲得這種三昧。是哪十種呢？第一，具足佛的智慧；第二，具足法界（dharma-dhatu，宇宙萬法所依之處）無分別的智慧；第三，對於真實本性沒有動搖；第四，具足過去、現在、未來三世平等的智慧；第五，具足瞭解眾生心平等的智慧；第六，具知眾生根性上、中、下不同的智慧；第七，具足四無礙智（catuh-pratisamvid，四種辯才無礙的智慧）；第八，具足三解脫門（trini vimoksa-mukha，三種通往解脫的法門）；第九，具足諸法同一味道的智慧；第十，具足諸法無生滅的智慧。當佛陀宣說這些法時，三萬二千位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）獲得了這種三昧。 當時，須菩提（Subhuti，佛陀的十大弟子之一）對不眴菩薩（Anikshita，一位菩薩的名字）說：『這大眾中的三萬二千位菩薩等，都獲得了這種三昧。善男子！你現在得到了嗎？』 不眴菩薩說：『大德！乃至沒有一法可以獲得，可以稱之為三昧。我怎麼能得到呢？凡是說得到，就是顛倒；所謂顛倒，就是執著於我、我所（atman and atmaniya，自我和屬於自我的東西）；菩薩如果執著於我、我所，就不能獲得這種三昧。』 須菩提說：『菩薩摩訶薩住在什麼地方才能獲得這種三昧？』 不眴菩薩說：『就像須菩提所住的法而獲得解脫一樣，我這樣住才能獲得這種三昧。』 須菩提說：『我實際上不住在一切法中而獲得解脫。』 『大德！菩薩摩訶薩也是這樣，不住在諸法中才能獲得這種三昧。』 須菩提說：『善哉！善哉！'

【English Translation】 English version: There are nine dharmas (laws, teachings), by which a Bodhisattva (enlightenment-being) is endowed to attain this samadhi (meditative absorption). What are the nine? First, not losing the mind of mindfulness; second, understanding profound meanings; third, destroying the works of Mara (demon); fourth, possessing the samadhi of the Buddha; fifth, purifying body, speech, and mind; sixth, possessing skillful means; seventh, having pure and virtuous conduct; eighth, diligently practicing with vigor, possessing the six paramitas (perfections); ninth, being far from the path of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Again, there are ten dharmas, by which a Bodhisattva is endowed to attain this samadhi. What are the ten? First, possessing the wisdom of the Buddha; second, possessing the non-discriminating wisdom of the dharma-dhatu (realm of reality); third, having no wavering in the true nature; fourth, possessing the equal wisdom of the three times (past, present, future); fifth, possessing the equal wisdom of understanding the minds of all beings; sixth, possessing the wisdom of knowing the superior, middling, and inferior faculties of all beings; seventh, possessing the four unobstructed wisdoms; eighth, possessing the three doors of liberation; ninth, possessing the wisdom of all dharmas being of one taste; tenth, possessing the wisdom of all dharmas being without arising or ceasing. When these dharmas were spoken, thirty-two thousand Bodhisattva-Mahasattvas (great Bodhisattvas) attained this samadhi. At that time, Subhuti (one of the Buddha's ten great disciples) said to Anikshita Bodhisattva (a Bodhisattva's name): 'These thirty-two thousand Bodhisattvas in this assembly have all attained this samadhi. Good man! Have you attained it now?' Anikshita Bodhisattva said: 'Great One! There is not even one dharma that can be attained, that can be called samadhi. How could I attain it? All talk of attainment is delusion; and delusion is attachment to self and what belongs to self; if a Bodhisattva is attached to self and what belongs to self, then they cannot attain this samadhi.' Subhuti said: 'Where does a Bodhisattva-Mahasattva abide to attain this samadhi?' Anikshita Bodhisattva said: 'Just as Subhuti abides in the dharma to attain liberation, so do I abide to attain this samadhi.' Subhuti said: 'I actually do not abide in any dharma to attain liberation.' 'Great One! A Bodhisattva-Mahasattva is also like this, not abiding in any dharma to attain this samadhi.' Subhuti said: 'Excellent! Excellent!'

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男子！菩薩摩訶薩將不住于空無相愿得三昧耶！」

不眴菩薩言：「空無相愿可得住耶？」

「不也。善男子！」

「大德！是故空無相愿所住之處，得是三昧。」

「善男子！如是三昧住在何處？」

不眴菩薩言：「如一切法真實性住，住是三昧者亦如是，住一切諸法真實性者名聖解脫；聖解脫者，名無所住；無住之住住一切法；一切諸法不住煩惱、不住解脫。大德！得解脫者，為具煩惱、不具煩惱？」

「善男子！我亦不具非不具也。」

「大德！若仁不具非不具者，為何所得言解脫也？」

須菩提言：「善男子！若使法界有縛系者，我則解脫，而法界性無縛解相，非相非非相，非種種相，非一相非多相，如法界相解脫亦爾。」時須菩提說是法時，八千比丘得阿羅漢果。

須菩提語不眴菩薩言：「善男子！如佛所說，若能具足如是等法得是三昧，汝今具足是三昧不？」

不眴菩薩言：「大德！一切諸法無有根住。若法無根，即是無住；夫無住者，名為無作。若無作者，云何可住？」

須菩提言：「若無住者，何故如來常作是言，住如是法得無生忍？」

不眴菩薩言：「大德！無所住者亦名為住，是故如來亦說住貪而得解脫，而智慧性

【現代漢語翻譯】 現代漢語譯本： 『男子！菩薩摩訶薩不會住在空、無相、無愿三昧中！』 不眴菩薩（Akshobhya Bodhisattva）問道：『空、無相、無愿可以被安住嗎？』 『不能，善男子！』 『大德！因此，空、無相、無愿所安住之處，才能得到這種三昧。』 『善男子！這種三昧住在哪裡呢？』 不眴菩薩說：『如同一切法的真實性所住之處，安住于這種三昧也是如此。安住於一切諸法真實性的人，被稱為聖解脫；聖解脫，意味著無所住；無住的安住，安住於一切法；一切諸法不住于煩惱，也不住于解脫。大德！得到解脫的人，是具有煩惱，還是不具有煩惱呢？』 『善男子！我既不具有，也不是不具有。』 『大德！如果仁者既不具有也不是不具有，那麼所得到的又怎麼能稱為解脫呢？』 須菩提（Subhuti）說：『善男子！如果法界有束縛，我才能解脫，然而法界的本性沒有束縛和解脫的相狀，既不是相也不是非相，不是種種相，不是一相也不是多相，如同法界的相狀，解脫也是如此。』當時，須菩提說此法時，八千比丘證得阿羅漢果。 須菩提對不眴菩薩說：『善男子！如佛所說，如果能夠具足這些法，就能得到這種三昧，你現在具足這種三昧了嗎？』 不眴菩薩說：『大德！一切諸法都沒有根基可以安住。如果法沒有根基，那就是無住；所謂無住，就叫做無作。如果沒有作者，又怎麼能安住呢？』 須菩提說：『如果無住，為什麼如來常說，安住于這樣的法才能得到無生法忍？』 不眴菩薩說：『大德！無所住也稱為住，所以如來也說安住于貪慾而得到解脫，而智慧的本性』

【English Translation】 English version: 'O man! A Bodhisattva-Mahasattva will not abide in the Samadhi of emptiness, signlessness, and wishlessness!' Akshobhya Bodhisattva asked: 'Can emptiness, signlessness, and wishlessness be abided in?' 'No, good man!' 'Great Virtue! Therefore, the place where emptiness, signlessness, and wishlessness abide is where this Samadhi is attained.' 'Good man! Where does this Samadhi abide?' Akshobhya Bodhisattva said: 'Just as the true nature of all dharmas abides, so too does abiding in this Samadhi. One who abides in the true nature of all dharmas is called Holy Liberation; Holy Liberation means non-abiding; the abiding of non-abiding abides in all dharmas; all dharmas do not abide in afflictions, nor do they abide in liberation. Great Virtue! Does one who attains liberation possess afflictions, or not possess afflictions?' 'Good man! I neither possess nor not possess.' 'Great Virtue! If you neither possess nor not possess, then how can what is attained be called liberation?' Subhuti said: 'Good man! If the Dharma Realm had bondage, then I could be liberated, but the nature of the Dharma Realm has no aspect of bondage or liberation, neither aspect nor non-aspect, neither various aspects, nor one aspect nor many aspects. Just like the aspect of the Dharma Realm, so too is liberation.' At that time, when Subhuti spoke this Dharma, eight thousand Bhikshus attained the fruit of Arhatship. Subhuti said to Akshobhya Bodhisattva: 'Good man! As the Buddha said, if one can fulfill these dharmas, one can attain this Samadhi. Do you now fulfill this Samadhi?' Akshobhya Bodhisattva said: 'Great Virtue! All dharmas have no root to abide in. If a dharma has no root, that is non-abiding; what is called non-abiding is called non-action. If there is no actor, how can one abide?' Subhuti said: 'If there is non-abiding, why does the Tathagata often say, by abiding in such a dharma, one attains the patience of non-origination?' Akshobhya Bodhisattva said: 'Great Virtue! Non-abiding is also called abiding, therefore the Tathagata also says that by abiding in desire, one attains liberation, and the nature of wisdom'

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不能壞貪住于解脫。若有菩薩能知如是不住之住，是名無生智慧；住是無生智慧中已，則能獲得無生法忍。

「複次，大德！若有菩薩不離凡夫能知聖法，以凡夫心觀察聖法，以聖法性觀察于忍，忍性觀忍，復以是忍觀一切法，知如是等名無生忍。

「複次，大德！若有菩薩觀二種界：一、眾生界；二者、法界。以法界性觀眾生性，以眾生性觀法界性，若離法界無眾生界，法界眾生界無生無滅。若能如是通達知者名無生智，無生智者即無生忍。

「複次，大德！菩薩摩訶薩知從十二因緣生法，從六境界作六因緣若善不善，是善不善，即無生滅。何以故？境界之性不能生法，六入亦爾不能生法。何以故？無生性故。如其六入能生法者，則應常生不須外緣；若外境界效能生者，亦應常生不假于內；若俱生者則有二相，二相之法性無真實。通達了知如是等者名無生忍。若得如是真智慧者，是名菩薩得無生忍。

「複次，大德！若有菩薩具足成就二種莊嚴功德智慧，觀是二事平等無二，雖如是知不言我知，亦於此知不生貪著。是名無生忍。

「複次，大德！菩薩摩訶薩身意寂靜觀法寂靜，法寂靜已觀菩提靜，菩提靜已觀忍寂靜，亦不隨他不著內外，是名菩薩無生法忍。」說是法時，不眴菩薩等

【現代漢語翻譯】 現代漢語譯本 不能執著于解脫的貪慾。如果菩薩能夠知道這種不住于執著的住，就稱為無生智慧；安住于這種無生智慧中，就能獲得無生法忍。 『再者，大德！如果菩薩不脫離凡夫的身份，能夠了解聖法，以凡夫的心觀察聖法，以聖法的性質觀察忍，以忍的性質觀察忍，又以這種忍觀察一切法，知道這些就稱為無生忍。 『再者，大德！如果菩薩觀察兩種界：一是眾生界（一切有情眾生的總稱），二是法界（一切諸法的總稱）。以法界的性質觀察眾生界，以眾生界的性質觀察法界，如果離開法界就沒有眾生界，法界和眾生界都是無生無滅的。如果能夠通達瞭解這些，就稱為無生智，具有無生智的人就具有無生忍。 『再者，大德！菩薩摩訶薩知道從十二因緣（佛教關於生命輪迴的理論）產生諸法，從六境界（色、聲、香、味、觸、法）產生六因緣，無論是善還是不善，這些善與不善都是無生無滅的。為什麼呢？因為境界的性質不能產生法，六入（眼、耳、鼻、舌、身、意）也不能產生法。為什麼呢？因為它們是無生性的。如果六入能夠產生法，就應該恒常產生，不需要外在的因緣；如果外在境界的性質能夠產生法，也應該恒常產生，不需要內在的因緣；如果內外共同產生，就會有二相，而二相的法性是不真實的。通達瞭解這些就稱為無生忍。如果獲得這樣的真智慧，就稱為菩薩獲得無生忍。 『再者，大德！如果菩薩圓滿成就兩種莊嚴功德智慧，觀察這兩種功德智慧平等無二，雖然這樣知道，但不說『我知道』，也不對這種知產生貪著。這就稱為無生忍。 『再者，大德！菩薩摩訶薩身意寂靜，觀察法寂靜，法寂靜后觀察菩提（覺悟）寂靜，菩提寂靜后觀察忍寂靜，也不隨順他人，不執著內外，這就稱為菩薩的無生法忍。』當說此法時，不眴菩薩（一位菩薩的名字）等

【English Translation】 English version One should not be attached to the desire for liberation. If a Bodhisattva can understand this dwelling without attachment, it is called the wisdom of non-origination; having dwelt in this wisdom of non-origination, one can then obtain the forbearance of non-origination. 『Furthermore, great virtuous one! If a Bodhisattva, without leaving the state of an ordinary being, can understand the sacred Dharma, observing the sacred Dharma with the mind of an ordinary being, observing forbearance with the nature of the sacred Dharma, observing forbearance with the nature of forbearance, and further observing all dharmas with this forbearance, knowing these is called the forbearance of non-origination.』 『Furthermore, great virtuous one! If a Bodhisattva observes two realms: one, the realm of sentient beings (the totality of all sentient beings); two, the realm of dharmas (the totality of all phenomena). Observing the nature of sentient beings with the nature of the realm of dharmas, observing the nature of the realm of dharmas with the nature of sentient beings, if there is no realm of sentient beings apart from the realm of dharmas, then the realm of dharmas and the realm of sentient beings are neither arising nor ceasing. If one can understand and know these, it is called the wisdom of non-origination, and one who has the wisdom of non-origination has the forbearance of non-origination.』 『Furthermore, great virtuous one! A Bodhisattva Mahasattva knows that dharmas arise from the twelve links of dependent origination (the Buddhist theory of the cycle of life), and from the six sense objects (form, sound, smell, taste, touch, and dharma) arise six causes, whether good or not good, these good and not good are neither arising nor ceasing. Why is this so? Because the nature of the sense objects cannot produce dharmas, and the six entrances (eye, ear, nose, tongue, body, and mind) also cannot produce dharmas. Why is this so? Because they are of the nature of non-origination. If the six entrances could produce dharmas, they should always produce them, without needing external causes; if the nature of external sense objects could produce dharmas, they should also always produce them, without needing internal causes; if they arise together, then there would be two aspects, and the nature of dharmas with two aspects is not real. Understanding and knowing these is called the forbearance of non-origination. If one obtains such true wisdom, it is called a Bodhisattva obtaining the forbearance of non-origination.』 『Furthermore, great virtuous one! If a Bodhisattva fully accomplishes the two kinds of adornment, meritorious virtues and wisdom, observing that these two are equal and not two, although knowing this, one does not say 『I know,』 nor does one become attached to this knowledge. This is called the forbearance of non-origination.』 『Furthermore, great virtuous one! A Bodhisattva Mahasattva, with body and mind tranquil, observes the tranquility of dharmas, after the tranquility of dharmas, observes the tranquility of Bodhi (enlightenment), after the tranquility of Bodhi, observes the tranquility of forbearance, and also does not follow others, nor is attached to internal or external. This is called the Bodhisattva』s forbearance of non-origination.』 When this Dharma was spoken, Bodhisattva Buxun (a Bodhisattva's name) and others

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五百菩薩得無生法忍。

爾時，世尊贊不眴菩薩言：「善哉，善哉！善男子！汝所演說無生法忍，即是真實，如先佛說。

「複次，善男子！菩薩若得心自在者，即得諸法自在三昧。云何名為心自在耶？善男子！若有菩薩遠離貪愛，得帝釋身或轉輪王身，雖為無量諸眾生等說五欲樂，而其內心實不貪著，是名菩薩心得自在。

「複次，善男子！若有菩薩修集三昧、四無量心求諸有時，不以有心以智慧心，雖生欲界不因欲心，其心常不遠離三寶，修集莊嚴諸波羅蜜，以四攝法攝取眾生調伏眾生，修三十七助道之法，是名菩薩心得自在。

「複次，善男子！若有菩薩修空無相愿，自不證於空無相愿，亦為眾生說如是法，為調聲聞、辟支佛等入于無生正定之聚而為說法。彼既聞已即得解脫，自不證之，亦令眾生不捨菩提，是名菩薩心得自在。

「複次，善男子！若有菩薩為調聲聞、辟支佛故，入無生滅正定之聚，亦得滅定，又能通達一切三昧出入相行。雖得如是通達自在，亦不證於滅盡三昧。何以故？未具佛法故，是名菩薩心得自在。

「複次，善男子！若有菩薩以平等智觀於法界，種種世間、種種眾生、種種說法、種種方便，是名菩薩心得自在。

「複次，善男子！若有菩薩

【現代漢語翻譯】 現代漢語譯本 五百位菩薩證得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。

這時，世尊讚歎不眴菩薩（Akshobhya Bodhisattva）說：『善哉，善哉！善男子！你所演說的無生法忍，是真實不虛的，如同過去的佛所說的一樣。』

『再者，善男子！菩薩如果得到心的自在，就能得到諸法自在三昧（Sarva-dharma-svatantra-samadhi，一切法自在的禪定）。什麼叫做心自在呢？善男子！如果有菩薩遠離貪愛，得到帝釋（Indra，天神之王）的身或轉輪王（Chakravartin，統治世界的理想君主）的身，即使為無量眾生宣說五欲之樂，而他的內心實際上並不貪戀執著，這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩修習三昧（Samadhi，禪定）、四無量心（梵住，四種無限的慈悲喜捨心）以求證有為法，但不是以有為心而是以智慧心，即使生於欲界也不因慾望之心，他的心常常不遠離三寶（佛、法、僧），修習莊嚴諸波羅蜜（Paramita，到達彼岸的修行），以四攝法（佈施、愛語、利行、同事）攝取眾生、調伏眾生，修習三十七助道之法（三十七種幫助修行的法門），這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩修習空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）之法，自己不證得空無相愿，也為眾生宣說這樣的法，爲了調伏聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）等，使他們進入無生正定之聚（Anutpattika-samyaktva-niyata，不生不滅的正確禪定），而為他們說法。他們聽聞后就得到解脫，自己不證得，也令眾生不捨棄菩提（Bodhi，覺悟），這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩爲了調伏聲聞、辟支佛的緣故，進入無生滅正定之聚，也能得到滅定（Nirodha-samapatti，滅盡一切感受和思想的禪定），又能通達一切三昧的出入相行。雖然得到這樣的通達自在，也不證得滅盡三昧。為什麼呢？因為還沒有具足佛法，這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩以平等智（Samata-jnana，平等看待一切的智慧）觀察法界（Dharmadhatu，一切法的總稱），種種世間、種種眾生、種種說法、種種方便，這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩

【English Translation】 English version Five hundred Bodhisattvas attained the Anutpattika-dharma-ksanti (the patience with the non-arising of all dharmas).

At that time, the World Honored One praised Akshobhya Bodhisattva, saying: 'Excellent, excellent! Good man! The Anutpattika-dharma-ksanti that you have expounded is true and real, just as the Buddhas of the past have said.'

'Furthermore, good man! If a Bodhisattva attains freedom of mind, he attains the Sarva-dharma-svatantra-samadhi (the samadhi of freedom in all dharmas). What is called freedom of mind? Good man! If a Bodhisattva is free from greed and attachment, and attains the body of Indra (the king of the gods) or the body of a Chakravartin (an ideal universal ruler), even though he speaks of the pleasures of the five desires to countless beings, his mind is not actually attached to them. This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva cultivates samadhi (meditative concentration), the four immeasurables (the four Brahma-viharas: loving-kindness, compassion, joy, and equanimity) seeking the conditioned, but not with a conditioned mind but with a wisdom mind, even if he is born in the desire realm, it is not because of a desire mind. His mind is always not separated from the Three Jewels (Buddha, Dharma, Sangha), he cultivates and adorns the Paramitas (perfections), he gathers and tames beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation), and he cultivates the thirty-seven aids to enlightenment. This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva cultivates emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), he does not realize emptiness, signlessness, and wishlessness for himself, but also speaks of these dharmas for the sake of beings, in order to tame the Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), and others, to lead them into the group of the Anutpattika-samyaktva-niyata (the right concentration of non-arising), and he speaks the Dharma for them. After hearing it, they attain liberation, and he himself does not realize it, but also causes beings not to abandon Bodhi (enlightenment). This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva, for the sake of taming Sravakas and Pratyekabuddhas, enters the group of the Anutpattika-samyaktva-niyata, he can also attain Nirodha-samapatti (the cessation of all feelings and thoughts), and he can also understand the coming and going of all samadhis. Although he attains such understanding and freedom, he does not realize the Nirodha-samapatti. Why? Because he has not yet fully attained the Buddha's Dharma. This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva observes the Dharmadhatu (the realm of all dharmas) with equal wisdom (Samata-jnana), the various worlds, the various beings, the various teachings, and the various skillful means, this is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva

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生長壽天未盡天壽，其身亦生短命之中，為欲調伏諸眾生故，是名菩薩心得自在。

「複次，善男子！若有菩薩具足快樂，舍是樂已為諸眾生受大苦惱，護眾生故、護菩提故，是名菩薩心得自在。

「複次，善男子！若有菩薩同於聲聞、辟支佛行，而心護念菩提之道，亦修菩提微妙之行，為諸聲聞、緣覺之人隨意說法而亦不證，是名菩薩心得自在。

「複次，善男子！若有菩薩解八萬四千法門，亦復通達煩惱行處，為斷眾生諸煩惱故處中說法，亦不為諸煩惱所污，是名菩薩心得自在。

「複次，善男子！若有菩薩具足神通，若有眾生盲聾跛躄，菩薩摩訶薩自變其身，亦同其像而為說法，是名菩薩心得自在。

「複次，善男子！若有菩薩具足智慧，通達外典善解邪論，而其內心不為邪見，為欲調伏諸眾生故修集其道，是名菩薩心得自在。

「善男子！菩薩具足如是等事，名心自在，亦名得一切法自在三昧。」

須菩提言：「世尊！不眴菩薩得是三昧，為久近耶？」

佛言：「過去無量阿僧祇劫，爾時有佛號自在王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名凈，劫亦名凈。其佛國土地平如掌，金銀琉璃頗梨莊嚴，常有幡

【現代漢語翻譯】 現代漢語譯本 即使在長壽天（指天界壽命很長的天人）壽命未盡時，菩薩也會示現出生於短命的環境中，這是爲了調伏各種眾生，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩擁有快樂，卻爲了眾生而捨棄快樂，承受巨大的苦惱，爲了守護眾生、守護菩提（覺悟）之道，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩的行為與聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）相似，但心中守護著菩提之道，也修習菩提的微妙之行，爲了聲聞、緣覺（辟支佛的另一種稱呼）之人隨意說法，卻不因此而證得聲聞、緣覺的果位，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩通曉八萬四千法門（佛陀所說的各種教法），也通達煩惱的根源，爲了斷除眾生的各種煩惱而適當地說法，自己卻不被煩惱所污染，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩具有神通，當有眾生是盲人、聾人、跛子時，菩薩摩訶薩（大菩薩）會變化自己的身體，與他們相似，併爲他們說法，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩具有智慧，通達外道典籍，善於理解邪說，但內心不為邪見所動搖，爲了調伏各種眾生而修習正道，這被稱為菩薩心得自在。 「善男子！菩薩具備以上這些特質，被稱為心自在，也稱為獲得一切法自在三昧（一種禪定狀態）。」 須菩提（佛陀的弟子）說：「世尊！不眴菩薩（一位菩薩的名字）獲得這種三昧，是多久以前的事呢？」 佛說：「在過去無量阿僧祇劫（極長的時間單位）之前，那時有一尊佛，號為自在王如來（佛的十個稱號之一）、應（應供）、正遍知（完全覺悟）、明行足（智慧和行為圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛、世尊（世間尊貴的人）。那個世界名為凈，那個劫也名為凈。那個佛的國土平坦如手掌，用金、銀、琉璃、頗梨（一種寶石）裝飾，常有幡（旗幟）

【English Translation】 English version Even when the lifespan of those in the long-lived heavens (referring to celestial beings with long lifespans) has not ended, a Bodhisattva will manifest birth in short-lived circumstances. This is to tame and subdue various sentient beings, and it is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva possesses happiness, but abandons it for the sake of sentient beings, enduring great suffering, to protect sentient beings and to protect the path to Bodhi (enlightenment), this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva's actions are similar to those of a Śrāvaka (a disciple who hears the teachings) or a Pratyekabuddha (one who achieves enlightenment on their own), but their mind protects the path to Bodhi, and they also cultivate the subtle practices of Bodhi, teaching the Dharma freely to Śrāvakas and Pratyekabuddhas, yet not attaining the fruits of Śrāvakas or Pratyekabuddhas, this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva understands the eighty-four thousand Dharma gates (various teachings of the Buddha), and also understands the source of afflictions, teaching the Dharma appropriately to eliminate the various afflictions of sentient beings, yet not being defiled by afflictions themselves, this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva possesses supernatural powers, and when there are sentient beings who are blind, deaf, or lame, the Bodhisattva Mahāsattva (great Bodhisattva) will transform their body to be similar to them and teach them the Dharma, this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva possesses wisdom, understands external scriptures, and is skilled in understanding heretical views, but their mind is not swayed by heretical views, and they cultivate the right path to tame and subdue various sentient beings, this is called the Bodhisattva's mind being at ease. 「Good man! A Bodhisattva who possesses these qualities is said to have a mind at ease, and is also said to have attained the Samadhi (a state of meditative absorption) of being at ease with all Dharmas.」 Subhuti (a disciple of the Buddha) said, 「World Honored One! How long ago did the Bodhisattva Bhuśuṇḍi (a Bodhisattva's name) attain this Samadhi?」 The Buddha said, 「In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, there was a Buddha named King of Freedom Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyaksaṃbuddha (fully enlightened), Vidyācaraṇasaṃpanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇāṃ (teacher of gods and humans), Buddha, Bhagavat (World Honored One). That world was named Pure, and that kalpa was also named Pure. The land of that Buddha was as flat as the palm of a hand, adorned with gold, silver, lapis lazuli, and crystal, and there were always banners.

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蓋，如兜率天多饒飲食。爾時，眾生所有貪慾瞋恚愚癡無有勢力，多有利智慧解佛語，一切悉樂無上大乘。爾時，世尊與八萬四千大菩薩眾，三萬二千聲聞大眾。

「爾時世有轉輪聖王，名曰廣持號曰法士，成就七寶：輪寶、象寶、馬寶、女寶、珠寶、兵寶、主藏之臣，千子具足王四天下。治以正法不加刀杖，憐愍眾生教以十善，一切眾生亦樂受之。爾時，千子悉發阿耨多羅三藐三菩提心。爾時，聖王供養如來菩薩聲聞一切大眾，衣服、飲食、臥具、湯藥、房舍資生，經萬歲已發阿耨多羅三藐三菩提心，為無上道修三十七助道之法。爾時，彼佛壽命滿足八萬四千歲。

「王有一子名曰法語，于彼佛法信心出家，勤行精進清凈持戒，為得無上菩提道故。爾時法語比丘二萬年中無有睡眠，如彈指頃不生貪心、瞋心、癡心、不善覺觀，不念父母、宗親、眷屬、飲食、衣服、房舍、臥具資生之物，亦不覺知晝夜之相，二萬年中常修唸佛。

「須菩提！法語比丘勤精進故，獲得四禪、四無量心、四無色定。過二萬年已往詣佛所，頭面禮敬右繞三匝，卻住一面，白佛言：『世尊！我發阿耨多羅三藐三菩提心，為施一切眾生安樂，為欲調伏一切眾生，唯愿世尊哀愍示導。云何令我化諸眾生宣說正法？』佛言：『比

【現代漢語翻譯】 現代漢語譯本：譬如，兜率天（Tusita Heaven）有很多食物。那時，眾生的貪慾、嗔恚、愚癡都沒有力量，大多具有利益的智慧，能夠理解佛陀的教誨，一切都樂於接受無上大乘（Anuttara-Mahayana）。那時，世尊與八萬四千大菩薩眾，三萬二千聲聞大眾在一起。 那時，世上有一位轉輪聖王（Chakravartin），名叫廣持，又號法士，成就七寶：輪寶、象寶、馬寶、女寶、珠寶、兵寶、主藏之臣，擁有一千個兒子，統治四大天下。他以正法治理國家，不使用刀杖，憐憫眾生，教導他們行十善，一切眾生也樂於接受。那時，一千個兒子都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi, 無上正等正覺之心）。那時，聖王供養如來（Tathagata）、菩薩（Bodhisattva）、聲聞（Sravaka）一切大眾，提供衣服、飲食、臥具、湯藥、房舍等生活所需，經過萬年之後，也發起了阿耨多羅三藐三菩提心，爲了無上道而修習三十七助道之法。 那時，那位佛陀的壽命圓滿八萬四千歲。 國王有一個兒子，名叫法語，他對佛法有信心，出家修行，勤奮精進，清凈持戒，爲了獲得無上菩提道。那時，法語比丘（Bhikkhu）在兩萬年中沒有睡眠，如同彈指之間，不生貪心、嗔心、癡心、不善的覺觀，不思念父母、宗親、眷屬、飲食、衣服、房舍、臥具等生活所需，也不覺知晝夜的差別，兩萬年中常常修習唸佛。 須菩提（Subhuti）！法語比丘因為勤奮精進，獲得了四禪（Dhyana）、四無量心（Brahmavihara）、四無色定（Arupa-samapatti）。經過兩萬年之後，他前往佛陀所在之處，頭面禮敬，右繞三匝，退到一旁站立，對佛陀說：『世尊！我發起了阿耨多羅三藐三菩提心，爲了給予一切眾生安樂，爲了調伏一切眾生，唯愿世尊慈悲開示引導。如何才能讓我教化眾生，宣說正法？』佛陀說：『比丘！'

【English Translation】 English version: For example, the Tusita Heaven is abundant with food and drink. At that time, the greed, hatred, and ignorance of sentient beings have no power; they mostly possess beneficial wisdom, are able to understand the Buddha's teachings, and all are happy to embrace the unsurpassed Great Vehicle (Anuttara-Mahayana). At that time, the World Honored One was with eighty-four thousand great Bodhisattvas and thirty-two thousand Sravakas. At that time, there was a Universal Monarch (Chakravartin) in the world named Guang Chi, also known as Dharma Master, who possessed the seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the woman treasure, the jewel treasure, the military treasure, and the minister of the treasury. He had a thousand sons and ruled over the four great continents. He governed with righteous Dharma, without using swords or staffs, had compassion for sentient beings, and taught them to practice the ten virtues. All sentient beings were happy to accept them. At that time, all one thousand sons generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). At that time, the Holy King made offerings to the Tathagata, Bodhisattvas, Sravakas, and all the assembly, providing clothing, food, bedding, medicine, and dwellings. After ten thousand years, he also generated the mind of Anuttara-samyak-sambodhi and practiced the thirty-seven aids to enlightenment for the unsurpassed path. At that time, the life span of that Buddha was a full eighty-four thousand years. The king had a son named Dharma Speech, who had faith in the Buddha's Dharma, left home to practice, diligently cultivated, and purely upheld the precepts, for the sake of attaining the unsurpassed path of Bodhi. At that time, the Bhikkhu Dharma Speech did not sleep for twenty thousand years. In the time it takes to snap one's fingers, he did not generate greed, hatred, or delusion, nor unwholesome thoughts. He did not think of his parents, relatives, family, food, clothing, dwellings, bedding, or other necessities. He was also unaware of the difference between day and night. For twenty thousand years, he constantly practiced mindfulness of the Buddha. Subhuti! Because the Bhikkhu Dharma Speech was diligent and assiduous, he attained the four Dhyanas, the four Brahmaviharas, and the four Arupa-samapattis. After twenty thousand years, he went to where the Buddha was, bowed his head to the ground in reverence, circumambulated him three times to the right, and stood to one side. He said to the Buddha, 'World Honored One! I have generated the mind of Anuttara-samyak-sambodhi, for the sake of giving all sentient beings peace and happiness, and for the sake of taming all sentient beings. I beseech the World Honored One to compassionately show me the way. How can I transform sentient beings and proclaim the righteous Dharma?' The Buddha said, 'Bhikkhu!'

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丘！有八陀羅尼門，若成就者得無礙語，則能為諸眾生說法。何等為八？一者、唸佛知法身故；二者、念法知凈法故；三者、念僧知無礙故；四者、真實思惟破惡覺觀故；五者、知字不可說故；六者、修舍摩他，為知諸法同一味故；七者、修毗婆舍那，為知諸法本性凈故；八者、修方便智，為得忍故。比丘！具如是八陀羅尼門，則能堪任宣說正法化諸眾生。

「『比丘！復有八精進，菩薩具者能宣說法化諸眾生：一者、求法勤行精進；二者、持法勤行精進；三者、觀法勤行精進；四者、說法勤行精進；五者、護法勤行精進；六者、供養法師勤行精進；七者、護受法者勤行精進；八者、如法而住勤行精進，是名為八。

「『復有八法，菩薩具足能化眾生。何等為八？一者、修慈等觀眾生故；二者、修悲調伏眾生故；三者、觀法得無上法故；四者、觀智破憍慢故；五者、護諸眾生施安樂故；六者、善思惟壞諸煩惱故；七者、修助道法莊嚴菩提故；八者、護法具足六度故。』

「須菩提！菩薩摩訶薩若能具足如是等法，則能教化一切眾生。爾時比丘聞是法已，於十千年繫心思惟，勤行精進為得是法，以精進故即得無盡器陀羅尼，善解一切眾生語言隨語為說。得是持已復有無盡辯才，成就如是陀羅尼已，周

【現代漢語翻譯】 現代漢語譯本： 『比丘！有八種陀羅尼門（陀羅尼：總持，能持一切法），如果能成就這些，就能獲得無礙的辯才，從而能為一切眾生說法。這八種是什麼呢？第一，唸佛，從而了解法身（法身：佛的真身）的緣故；第二，念法，從而瞭解清凈之法的緣故；第三，念僧，從而瞭解僧團的無礙的緣故；第四，真實地思惟，從而破除惡的覺觀（覺觀：粗細的心理活動）的緣故；第五，瞭解文字是不可言說的緣故；第六，修習舍摩他（舍摩他：止，禪定），從而瞭解諸法同一味道的緣故；第七，修習毗婆舍那（毗婆舍那：觀，智慧），從而瞭解諸法本性清凈的緣故；第八，修習方便智，從而獲得忍（忍：安忍，對真理的確認）的緣故。比丘！如果具備這八種陀羅尼門，就能堪任宣說正法，教化一切眾生。 『比丘！還有八種精進，菩薩如果具備這些，就能宣說佛法，教化一切眾生：第一，爲了求法而勤奮修行精進；第二，爲了受持佛法而勤奮修行精進；第三，爲了觀察佛法而勤奮修行精進；第四，爲了說法而勤奮修行精進；第五，爲了守護佛法而勤奮修行精進；第六，爲了供養法師而勤奮修行精進；第七，爲了守護受持佛法的人而勤奮修行精進；第八，爲了如法而住而勤奮修行精進，這稱為八種精進。 『還有八種法，菩薩如果具足這些，就能教化眾生。這八種是什麼呢？第一，修習慈心，平等看待一切眾生的緣故；第二，修習悲心，調伏一切眾生的緣故；第三，觀察佛法，從而獲得無上佛法的緣故；第四，觀察智慧，從而破除驕慢的緣故；第五，守護一切眾生，給予安樂的緣故；第六，善於思惟，從而破除一切煩惱的緣故；第七，修習助道之法，莊嚴菩提（菩提：覺悟）的緣故；第八，守護佛法，具足六度（六度：佈施、持戒、忍辱、精進、禪定、智慧）的緣故。』 『須菩提！菩薩摩訶薩如果能具足這些法，就能教化一切眾生。』當時，比丘聽聞這些法后，在十千年里繫念思惟，勤奮修行精進，爲了獲得這些法，因為精進的緣故，就獲得了無盡器陀羅尼（無盡器陀羅尼：能無盡受持佛法的陀羅尼），善於理解一切眾生的語言，隨其語言為他們說法。獲得這種持力后，又有了無盡的辯才，成就這樣的陀羅尼后，周

【English Translation】 English version: 'Monks! There are eight Dharani gates (Dharani: a mnemonic device, holding all dharmas), if one accomplishes them, one will obtain unobstructed eloquence, and thus be able to preach the Dharma to all sentient beings. What are these eight? First, contemplating the Buddha, thereby understanding the Dharmakaya (Dharmakaya: the true body of the Buddha); second, contemplating the Dharma, thereby understanding the pure Dharma; third, contemplating the Sangha, thereby understanding the unobstructed nature of the Sangha; fourth, truly contemplating, thereby breaking down evil perceptions and thoughts (perceptions and thoughts: coarse and subtle mental activities); fifth, understanding that words are inexpressible; sixth, practicing Samatha (Samatha: calming, meditation), thereby understanding that all dharmas have the same taste; seventh, practicing Vipassana (Vipassana: insight, wisdom), thereby understanding that the inherent nature of all dharmas is pure; eighth, practicing skillful means of wisdom, thereby obtaining forbearance (forbearance: patience, acceptance of truth). Monks! If one possesses these eight Dharani gates, one will be capable of proclaiming the true Dharma and transforming all sentient beings.' 'Monks! There are also eight kinds of diligence, which if a Bodhisattva possesses, they can proclaim the Dharma and transform all sentient beings: first, diligently practicing to seek the Dharma; second, diligently practicing to uphold the Dharma; third, diligently practicing to contemplate the Dharma; fourth, diligently practicing to preach the Dharma; fifth, diligently practicing to protect the Dharma; sixth, diligently practicing to make offerings to Dharma teachers; seventh, diligently practicing to protect those who receive the Dharma; eighth, diligently practicing to abide in accordance with the Dharma, these are called the eight kinds of diligence.' 'There are also eight dharmas, which if a Bodhisattva possesses, they can transform sentient beings. What are these eight? First, practicing loving-kindness, viewing all sentient beings equally; second, practicing compassion, subduing all sentient beings; third, contemplating the Dharma, thereby obtaining the unsurpassed Dharma; fourth, contemplating wisdom, thereby breaking down arrogance; fifth, protecting all sentient beings, giving them peace and happiness; sixth, skillfully contemplating, thereby breaking down all afflictions; seventh, practicing the auxiliary paths, adorning Bodhi (Bodhi: enlightenment); eighth, protecting the Dharma, possessing the six perfections (six perfections: generosity, morality, patience, diligence, meditation, wisdom).' 'Subhuti! If a Bodhisattva Mahasattva can possess these dharmas, they can transform all sentient beings.' At that time, the monks, having heard these dharmas, contemplated them with focused minds for ten thousand years, diligently practicing to obtain these dharmas. Because of their diligence, they obtained the inexhaustible vessel Dharani (inexhaustible vessel Dharani: a Dharani that can endlessly uphold the Dharma), and were skilled in understanding the languages of all sentient beings, speaking the Dharma to them according to their languages. Having obtained this power of upholding, they also had inexhaustible eloquence. Having accomplished such a Dharani, they

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遍城國村邑聚落，化無量眾於三乘道，為其父母、兄弟、眷屬、宗族說法，悉令獲得隨順法忍。

「須菩提！爾時比丘復往佛所，頭面敬禮右繞三匝，卻住一面白佛言：『世尊！如佛先說我已證得，佛神力故得聖智慧。世尊！頗有三昧，菩薩修已心不退轉增長善法？』佛言：『比丘！有三昧名一切法自在。菩薩修已其心不退，亦得增長無量善法。』

「爾時，比丘聞三昧名，即白佛言：『世尊！菩薩云何行、云何修、云何學，而能獲得如是三昧？』

「『比丘！有八法、八莊嚴、八發心，菩薩具已得是三昧。何等為八？一者、凈心；二者、至心；三者、施心；四者、離煩惱心；五者、觀六界；六者、修忍；七者、勤精進；八者、修定身心寂靜。是名八法。

「『八莊嚴者：一者、舍；二者、戒；三者、功德；四者、智；五者、舍摩他；六者、毗婆舍那；七者、發菩提心；八者、莊嚴一切佛法。是名八莊嚴。

「『八發心者：一者、發心無有眾生壽命士夫，一切諸法亦復如是；二者、發心一切諸法無常苦無我；三者、發心一切諸法空無相愿；四者、發心未來之法無有住處；五者、發心現在之法無有住處；六者、發心一切諸法無業果報；七者、發心一切諸法無有作者、無有受者；八者、發

【現代漢語翻譯】 現代漢語譯本：在遍佈城池、鄉村、聚落的地方，教化無量眾生走上三乘（聲聞乘、緣覺乘、菩薩乘）之道，為他們的父母、兄弟、親屬、宗族說法，使他們都能獲得隨順法忍（對佛法真理的認可和接受）。 那時，須菩提！這位比丘又來到佛陀面前，以頭面禮敬，右繞佛陀三圈，然後退到一旁，對佛陀說：『世尊！正如您先前所說，我已經證得了聖果，這是由於佛陀的神力而獲得的聖智慧。世尊！是否有某種三昧（禪定），菩薩修習后，心不退轉，還能增長善法？』佛陀說：『比丘！有一種三昧名為一切法自在。菩薩修習后，其心不會退轉，還能增長無量的善法。』 那時，比丘聽到這個三昧的名字，就對佛陀說：『世尊！菩薩如何修行、如何修習、如何學習，才能獲得這樣的三昧？』 『比丘！有八法、八莊嚴、八發心，菩薩具備這些就能獲得這種三昧。哪八法呢？第一是凈心（清凈的心）；第二是至心（真誠的心）；第三是施心（佈施的心）；第四是離煩惱心（遠離煩惱的心）；第五是觀六界（觀察地、水、火、風、空、識六種元素）；第六是修忍（修習忍辱）；第七是勤精進（勤奮精進）；第八是修定身心寂靜（修習禪定，使身心寂靜）。這稱為八法。 『八莊嚴是：第一是舍（捨棄）；第二是戒（持戒）；第三是功德（功德）；第四是智（智慧）；第五是舍摩他（止禪）；第六是毗婆舍那（觀禪）；第七是發菩提心（發起菩提心）；第八是莊嚴一切佛法（以佛法莊嚴自己）。這稱為八莊嚴。 『八發心是：第一是發心無有眾生、壽命、士夫（人），一切諸法也是如此；第二是發心一切諸法無常、苦、無我；第三是發心一切諸法空、無相、無愿；第四是發心未來之法無有住處；第五是發心現在之法無有住處；第六是發心一切諸法無業果報；第七是發心一切諸法無有作者、無有受者；第八是發心一切諸法無有生滅。這稱為八發心。』

【English Translation】 English version: Throughout cities, villages, and settlements, he transformed countless beings onto the path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), teaching the Dharma to their parents, siblings, relatives, and clans, enabling them all to attain the acceptance of the Dharma (an understanding and acceptance of the truth of the Buddha's teachings). Then, Subhuti! That Bhikṣu (monk) again went to the Buddha, bowed his head to the ground in reverence, circumambulated the Buddha three times to the right, and then stood to one side, saying to the Buddha: 'World Honored One! As you previously said, I have already attained the holy fruit, and this holy wisdom was obtained through the Buddha's divine power. World Honored One! Is there a Samadhi (meditative state) that, when practiced by a Bodhisattva, will not cause the mind to regress and will increase good dharmas?' The Buddha said: 'Bhikṣu! There is a Samadhi called the Freedom of All Dharmas. When practiced by a Bodhisattva, their mind will not regress, and they will also increase immeasurable good dharmas.' At that time, the Bhikṣu, upon hearing the name of this Samadhi, said to the Buddha: 'World Honored One! How does a Bodhisattva practice, how does he cultivate, how does he learn, in order to attain such a Samadhi?' 'Bhikṣu! There are eight dharmas, eight adornments, and eight aspirations. When a Bodhisattva possesses these, he can attain this Samadhi. What are the eight dharmas? First is a pure mind; second is a sincere mind; third is a giving mind; fourth is a mind free from afflictions; fifth is observing the six elements (earth, water, fire, wind, space, and consciousness); sixth is practicing patience; seventh is diligent effort; eighth is practicing meditation, making body and mind tranquil. These are called the eight dharmas.' 'The eight adornments are: first is giving; second is precepts; third is merit; fourth is wisdom; fifth is Śamatha (calm abiding); sixth is Vipaśyanā (insight meditation); seventh is generating the Bodhi mind; eighth is adorning all the Buddha's teachings. These are called the eight adornments.' 'The eight aspirations are: first is the aspiration that there are no sentient beings, life spans, or individuals, and all dharmas are also like this; second is the aspiration that all dharmas are impermanent, suffering, and without self; third is the aspiration that all dharmas are empty, without characteristics, and without wishes; fourth is the aspiration that future dharmas have no abiding place; fifth is the aspiration that present dharmas have no abiding place; sixth is the aspiration that all dharmas have no karmic retribution; seventh is the aspiration that all dharmas have no maker and no receiver; eighth is the aspiration that all dharmas have no arising and ceasing. These are called the eight aspirations.'

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心一切諸法無有系屬。菩薩具足如是等法得是三昧。』比丘聞已進修不久，即得如是一切法自在三昧。得三昧已即放光明，遍照三千大千世界。

「爾時，比丘即往佛所，頭面作禮右繞三匝，上升虛空一多羅樹，結加趺坐滿一千年，不動不搖法喜為食，獲得比智樂說無礙，令三萬六千億眾生得不退心，無量眾生安住三乘。

「爾時，法語比丘，過千年已從座而起，作如是言：『如來、世尊！勤精進故得阿耨多羅三藐三菩提，非懈怠也。』『善男子！汝于無量無邊世中，成就無量無邊功德，故能速得如是神通。善男子！汝已於往七萬六千億佛所，種諸善根凈修梵行，是故因此過去善根，獲得如是現在善果。』」

佛告須菩提：「汝知爾時法語比丘得三昧者，豈異人乎？即是今之不眴菩薩，成就如是無量功德。」爾時，世尊為須菩提說是菩薩往因緣時，三萬二千眾生髮阿耨多羅三藐三菩提心。虛空之中諸天龍神乾闥婆等，雨諸華香以用供養不眴菩薩，而作是言：「我等今日見此菩薩得大利益。」

爾時，須菩提語不眴菩薩言：「善男子！汝已久修清凈梵行。」

不眴菩薩言：「大德！夫梵行者，非是過去未來現在。若非過去未來現在即是無作，若無作者即名為行；如是行者，名為無生、名

【現代漢語翻譯】 現代漢語譯本：心不執著於一切諸法。菩薩具備這些法，就能得到這種三昧（samadhi，禪定）。』比丘聽聞后精進修行不久，就得到了這種對一切法自在的三昧。得到三昧后，他立即放出光明，遍照三千大千世界。 當時，這位比丘來到佛陀面前，頭面頂禮，右繞三匝，然後升到虛空，高如一棵多羅樹，結跏趺坐，坐滿一千年，不移動也不搖晃，以法喜為食，獲得了辯才無礙的智慧，使三萬六千億眾生髮起了不退轉的菩提心，無量眾生安住在聲聞乘、緣覺乘和菩薩乘這三乘之中。 這時，這位名為法語的比丘，過了一千年后從座位上站起來，說道：『如來、世尊！您是因為勤奮精進而證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），而不是因為懈怠。』佛陀說：『善男子！你在無量無邊的世界中，成就了無量無邊的功德，所以才能如此迅速地獲得神通。善男子！你已經在過去七萬六千億佛那裡，種下了各種善根，清凈地修行梵行，因此憑藉過去這些善根，獲得了現在這樣的善果。』 佛陀告訴須菩提：『你知道當時得到三昧的法語比丘，難道是別人嗎？他就是現在的不眴菩薩（Akshobhya Bodhisattva），成就瞭如此無量的功德。』當時，世尊為須菩提講述這位菩薩過去的因緣時，三萬二千眾生髮起了阿耨多羅三藐三菩提心。虛空中諸天、龍神、乾闥婆（Gandharva，天樂神）等，散下各種花香來供養不眴菩薩，並說道：『我們今天見到這位菩薩，得到了巨大的利益。』 這時，須菩提對不眴菩薩說：『善男子！你已經長期修行清凈的梵行。』 不眴菩薩說：『大德！所謂的梵行，不是過去、未來、現在的。如果不是過去、未來、現在的，那就是無作，如果無作，就稱為行；這樣的行，稱為無生，稱為無滅。』

【English Translation】 English version: The mind is not attached to any dharmas. A Bodhisattva who possesses these dharmas attains this samadhi (meditative absorption).』 The Bhikshu, having heard this, practiced diligently and soon attained this samadhi of freedom regarding all dharmas. Having attained samadhi, he immediately emitted light, illuminating the three thousand great thousand worlds. At that time, the Bhikshu went to the Buddha, bowed his head to the ground, circumambulated him three times to the right, then ascended into the sky, as high as a Tala tree, sat in full lotus posture, and remained there for a thousand years, unmoving and unshaken, nourished by the joy of the Dharma. He attained unobstructed wisdom and eloquence, causing thirty-six trillion beings to generate the non-retrogressing Bodhi mind, and countless beings to abide in the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). Then, the Bhikshu named Dharma Speech, after a thousand years, arose from his seat and said: 『Tathagata, World Honored One! You attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) through diligent effort, not through laziness.』 The Buddha said: 『Good man! In immeasurable and boundless worlds, you have accomplished immeasurable and boundless merits, therefore you were able to quickly attain such supernatural powers. Good man! You have already planted various roots of goodness and purely practiced Brahmacharya (pure conduct) in the presence of seventy-six trillion Buddhas in the past. Therefore, due to these past roots of goodness, you have attained such present good results.』 The Buddha said to Subhuti: 『Do you know if the Bhikshu Dharma Speech who attained samadhi at that time was someone else? He is none other than the present Akshobhya Bodhisattva, who has accomplished such immeasurable merits.』 At that time, when the World Honored One was telling Subhuti about the past causes and conditions of this Bodhisattva, thirty-two thousand beings generated the mind of Anuttara-samyak-sambodhi. In the sky, gods, dragons, Gandharvas (celestial musicians), and others, scattered various flowers and incense to make offerings to Akshobhya Bodhisattva, and said: 『Today, we have seen this Bodhisattva and have received great benefit.』 At that time, Subhuti said to Akshobhya Bodhisattva: 『Good man! You have long practiced pure Brahmacharya.』 Akshobhya Bodhisattva said: 『Great One! The so-called Brahmacharya is not past, future, or present. If it is not past, future, or present, then it is non-action. If it is non-action, then it is called practice; such practice is called non-birth, called non-cessation.』

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為無諍，無有言說及以威儀。

「大德！非眼行故名為梵行，非耳鼻舌身意行故，名為梵行。非色聲香味觸法行故，名為梵行。亦非色受想行識行故，名為梵行。非相非緣、非見非聞、非知非覺。大德！如是等法無去來住，無牽無挽、無有數量、無上無下，是名梵行。」

須菩提言：「善男子！夫梵行者，名八正道。」

不眴菩薩言：「大德！云何八正道名為梵行？若以正見為梵行者，不見諸法名為正見，等見諸法名為正見，不見之見乃名正見。若不見者，云何得名為正見耶？若無正見，云何得名為梵行乎？無有思惟名正思惟。夫思惟者名為顛倒，若顛倒者，云何得言正思惟耶？一切音聲皆悉平等，若善、若惡、若一、若二、若過去、若未來、若現在、若一切字、若一切聲，是名為響。若是響者，云何得言為正語耶？聲平等者，一切行法皆悉無常，是苦、無我、涅槃寂靜。若能等觀一切諸法如涅槃相，及演說者，是名正語。無身、無身業、無口、無口業、無意、無意業。何以故？無業處故。若有業處則有我我所，若無我我所則無業果。若如是觀，名為正業。若為壽命行於邪命，遠離邪命故名正命，若觀是等無我我所，無有眾生、壽命、士夫。如其無者，何故得名為正命耶？于眼識色不生染著，眼識

【現代漢語翻譯】 現代漢語譯本 是無諍的，沒有言說，也沒有威儀。

『大德！不是因為眼睛的活動才稱為梵行（brahmacarya，清凈的行為），也不是因為耳、鼻、舌、身、意的活動才稱為梵行。不是因為色、聲、香、味、觸、法的活動才稱為梵行。也不是因為色、受、想、行、識的活動才稱為梵行。它不是相，不是緣，不是見，不是聞，不是知，不是覺。大德！像這樣的法，沒有來去住，沒有牽引，沒有數量，沒有上下，這稱為梵行。』

須菩提（Subhuti，佛陀的弟子）說：『善男子！所謂的梵行，是指八正道（arya astangika marga）。』

不眴菩薩（Anikshipta，一位菩薩）說：『大德！為什麼說八正道是梵行呢？如果以正見（samyag-drsti）為梵行，那麼不見諸法才稱為正見，平等看待諸法才稱為正見，不見之見才稱為正見。如果不見，又怎麼能稱為正見呢？如果沒有正見，又怎麼能稱為梵行呢？沒有思惟才稱為正思惟（samyak-samkalpa）。思惟本身就是顛倒，如果顛倒，又怎麼能說是正思惟呢？一切音聲都是平等的，無論是善、是惡、是一、是二、是過去、是未來、是現在、是一切字、是一切聲，都只是響。如果是響，又怎麼能說是正語（samyag-vac）呢？聲音平等，意味著一切行法都是無常的，是苦、無我、涅槃寂靜。如果能平等觀察一切諸法如涅槃相，並且宣說，這才是正語。沒有身，沒有身業，沒有口，沒有口業，沒有意，沒有意業。為什麼呢？因為沒有業處。如果有業處，就會有我我所，如果沒有我我所，就沒有業果。如果這樣觀察，就稱為正業（samyak-karmanta）。如果爲了壽命而行邪命，遠離邪命才稱為正命（samyag-ajiva），如果觀察這些都是無我我所，沒有眾生、壽命、士夫。如果本來就沒有，又怎麼能稱為正命呢？對於眼識所見的色不產生染著，眼識

【English Translation】 English version It is without strife, without speech, and without imposing manner.

'Great One! It is not because of the activity of the eye that it is called brahmacarya (pure conduct), nor is it because of the activity of the ear, nose, tongue, body, or mind that it is called brahmacarya. It is not because of the activity of form, sound, smell, taste, touch, or dharma that it is called brahmacarya. Nor is it because of the activity of form, feeling, perception, mental formations, or consciousness that it is called brahmacarya. It is not a characteristic, not a condition, not seeing, not hearing, not knowing, not perceiving. Great One! Such dharmas have no coming, going, or abiding; no pulling or pushing; no quantity; no up or down. This is called brahmacarya.'

Subhuti (a disciple of the Buddha) said, 'Good man! What is called brahmacarya is the Noble Eightfold Path (arya astangika marga).'

Anikshipta Bodhisattva (a Bodhisattva) said, 'Great One! How is the Noble Eightfold Path called brahmacarya? If right view (samyag-drsti) is brahmacarya, then not seeing dharmas is called right view, seeing all dharmas equally is called right view, and the view of not seeing is called right view. If there is no seeing, how can it be called right view? If there is no right view, how can it be called brahmacarya? No thinking is called right thought (samyak-samkalpa). Thinking itself is delusion, and if it is delusion, how can it be called right thought? All sounds are equal, whether good or bad, one or two, past, future, or present, all words, all sounds, are just echoes. If they are echoes, how can they be called right speech (samyag-vac)? The equality of sounds means that all conditioned dharmas are impermanent, are suffering, are without self, and are the peace of nirvana. If one can equally observe all dharmas as the aspect of nirvana, and proclaim it, that is right speech. There is no body, no bodily action, no mouth, no verbal action, no mind, no mental action. Why? Because there is no place for action. If there is a place for action, there will be self and what belongs to self, and if there is no self and what belongs to self, there will be no result of action. If one observes in this way, it is called right action (samyak-karmanta). If one engages in wrong livelihood for the sake of life, then abandoning wrong livelihood is called right livelihood (samyag-ajiva). If one observes that these are without self and what belongs to self, without beings, life, or persons, and if they do not exist, how can it be called right livelihood? One does not become attached to the form seen by eye consciousness, eye consciousness

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性空，以識性空故眼色亦空，若眼色識空，至意識法亦復如是。若如是觀，是名正命。無有顛倒，斷諸精進名正精進。無精進法、無精進者、無有具足成就精進、無有精進為利益者。若能觀察如是等法，是名正精進。若能等念一切諸法平等如空，一切諸法亦復如是，如一切法，陰、入、界等亦復如是。若能觀于如是等法，是名正念。觀一切法皆悉平等無我我所，若能如是平等觀者，是名正定。

「大德！若能如是觀一切法性平等者，名八正道，是名梵行。非以數故名八正道，非八正道名為梵行，非世道故名為梵行，非著心故名為梵行，非二相故名為梵行，非作相故名為梵行，若見諸法無有住處乃名梵行。」

爾時，不眴菩薩為諸大眾說如是等梵行法時，五百比丘離諸煩惱，得阿羅漢果。須菩提言：「善哉，善哉！善男子！快說是法，如離煩惱阿羅漢人，其所宣說等無有異。」

「大德！我今亦是遠離煩惱，亦是阿羅漢，我亦遠離聲聞、緣覺煩惱諸法，我如法住故名阿羅漢。」

爾時，須菩提白佛言：「世尊！是不眴菩薩，樂說無礙不可思議，辯才利智隨問而答。」

佛言：「須菩提！不眴菩薩得一切法自在三昧，以是故能隨問而答。若有菩薩得是三昧，一切世間人天魔梵，不能障其樂

【現代漢語翻譯】 現代漢語譯本 性空，因為認識到識的本性是空，所以眼和色也是空的。如果眼、色和識都是空的，那麼直到意識和法也是如此。如果這樣觀察，就稱為正命。沒有顛倒，斷除一切精進的執著，稱為正精進。沒有精進的法，沒有精進的人，沒有圓滿成就的精進，也沒有爲了利益而精進。如果能夠觀察到這些法，就稱為正精進。如果能夠平等地念一切諸法都平等如空，一切諸法也是如此，如同一切法，陰、入、界等也是如此。如果能夠觀察到這些法，就稱為正念。觀察一切法都平等，沒有我也沒有我所，如果能夠這樣平等地觀察，就稱為正定。 『大德！如果能夠這樣觀察一切法的本性平等，就稱為八正道，這就是梵行（清凈的行為）。不是因為數量是八才稱為八正道，不是因為八正道才稱為梵行，不是因為世俗的道才稱為梵行，不是因為執著心才稱為梵行，不是因為二相才稱為梵行，不是因為造作相才稱為梵行，如果見到諸法沒有住處，才稱為梵行。』 當時，不眴菩薩為大眾宣說這些梵行法時，五百比丘離開了各種煩惱，證得了阿羅漢果（斷盡煩惱，不再輪迴的聖者）。須菩提說：『善哉，善哉！善男子！您說此法真是太好了，就像離煩惱的阿羅漢一樣，您所宣說的和他們沒有差別。』 『大德！我現在也是遠離煩惱，也是阿羅漢，我也遠離了聲聞（聽聞佛法而得解脫者）、緣覺（不依師教，觀因緣而悟道者）的煩惱諸法，我如法安住，所以稱為阿羅漢。』 當時，須菩提對佛說：『世尊！這位不眴菩薩，樂於宣說無礙不可思議的法，辯才敏捷，智慧銳利，隨問即答。』 佛說：『須菩提！不眴菩薩得到了自在一切法的三昧（禪定），因此能夠隨問而答。如果有菩薩得到這種三昧，一切世間的人、天、魔、梵（天神），都不能障礙他樂於說法。』

【English Translation】 English version Emptiness of nature, because the nature of consciousness is understood to be empty, therefore the eye and form are also empty. If the eye, form, and consciousness are empty, then so are consciousness and dharma. If one observes in this way, it is called Right Livelihood. Without perversion, cutting off all attachments to diligence is called Right Effort. There is no dharma of diligence, no one who is diligent, no complete achievement of diligence, and no diligence for the sake of benefit. If one can observe these dharmas, it is called Right Effort. If one can equally contemplate that all dharmas are equal to emptiness, all dharmas are also like this, just as all dharmas, the skandhas (aggregates), entrances, and realms are also like this. If one can observe these dharmas, it is called Right Mindfulness. Observing that all dharmas are equal, without self or what belongs to self, if one can observe equally in this way, it is called Right Concentration. 'Great Virtue! If one can observe the equality of the nature of all dharmas in this way, it is called the Eightfold Path, and this is called Brahma-conduct (pure conduct). It is not because the number is eight that it is called the Eightfold Path, it is not because of the Eightfold Path that it is called Brahma-conduct, it is not because of the worldly path that it is called Brahma-conduct, it is not because of attachment to the mind that it is called Brahma-conduct, it is not because of duality that it is called Brahma-conduct, it is not because of fabrication that it is called Brahma-conduct, if one sees that all dharmas have no abiding place, then it is called Brahma-conduct.' At that time, when Bodhisattva Abhiśūnya was expounding these Brahma-conduct dharmas to the assembly, five hundred bhikshus (monks) were freed from all afflictions and attained the fruit of Arhat (a saint who has extinguished all defilements and is no longer subject to rebirth). Subhuti said, 'Excellent, excellent! Good man! You have spoken this dharma so well, just like an Arhat who is free from afflictions, what you have expounded is no different from them.' 'Great Virtue! I am also now free from afflictions, and I am also an Arhat. I am also free from the afflictions of the Śrāvakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently), I abide in accordance with the dharma, therefore I am called an Arhat.' At that time, Subhuti said to the Buddha, 'World Honored One! This Bodhisattva Abhiśūnya, delights in expounding unobstructed and inconceivable dharma, his eloquence is sharp, his wisdom is keen, and he answers immediately upon being asked.' The Buddha said, 'Subhuti! Bodhisattva Abhiśūnya has attained the Samadhi (meditative absorption) of freedom in all dharmas, therefore he is able to answer immediately upon being asked. If a Bodhisattva attains this Samadhi, all beings in the world, including humans, devas (gods), maras (demons), and brahmas (creator gods), cannot obstruct his joy in expounding the dharma.'

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說無礙。」

爾時，帝釋白佛言：「世尊！若有人于無量世中具足功德，乃能得見不眴菩薩聞其所說。世尊！若有比丘、比丘尼、優婆塞、優婆夷，受持是經，讀誦書寫為人解說及聞法者，悉發阿耨多羅三藐三菩提心，當知是輩一切皆當如不眴菩薩作師子吼。世尊！我當擁護如是等人。」

佛言：「善哉，善哉！憍尸迦！汝今至心護持正法。」

爾時，梵王復白佛言：「世尊！我當樂修舍定三昧，舍禪定樂來護佛法及說法者令離病苦，隨何國土有說法處，我當往彼至心聽受。若有國土信受此經供養三寶，我亦當為除滅惡相，令其土境清凈安怗正法治化。」

佛言：「善哉，善哉！梵王！汝真護法。若有人能如是護法，當知是人終不遠離三寶之寶。」

爾時，四天王復白佛言：「世尊！我亦能護受持讀誦書寫解說如是法者。」

佛言：「善哉，善哉！善男子！若知法者是人乃能擁護是法，汝於我所得聞法已，即獲法眼斷諸惡道。若復至心護持正法，不久當斷一切諸有。」

爾時，世尊告阿難言：「汝當受持如是經典，為四部眾廣說其義。」

阿難白佛言：「世尊！我能受持如是經典，如佛所說等無有異，廣為四眾宣釋分別。」

爾時，人、天、阿修羅、乾闥婆

【現代漢語翻譯】 現代漢語譯本 『說無礙。』

那時，帝釋（Indra，天神之王）對佛說：『世尊！如果有人在無量世中積累了功德，才能得見不眴菩薩（Akshobhya Bodhisattva，不動菩薩）並聽聞他所說之法。世尊！如果有比丘、比丘尼、優婆塞、優婆夷（佛教的四眾弟子），受持這部經典，讀誦、書寫、為他人解說，以及聽聞此法的人，都能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），應當知道這些人都會像不眴菩薩一樣發出獅子吼。世尊！我將擁護這樣的人。』

佛說：『善哉，善哉！憍尸迦（Kauśika，帝釋的別名）！你現在真心護持正法。』

那時，梵王（Brahmā，色界天之主）又對佛說：『世尊！我樂於修習舍定三昧（upekṣā-samādhi，捨棄禪定的三昧），捨棄禪定之樂來護持佛法和說法之人，使他們遠離病苦。無論哪個國土有說法之處，我都會前往那裡，真心聽受。如果有國土信受這部經典，供養三寶（佛、法、僧），我也將為他們消除惡相，使他們的國土清凈安寧，以正法治理教化。』

佛說：『善哉，善哉！梵王！你真是護法之人。如果有人能這樣護法，應當知道這個人終將不會遠離三寶之寶。』

那時，四天王（四大天王）又對佛說：『世尊！我也能護持受持、讀誦、書寫、解說這部經典的人。』

佛說：『善哉，善哉！善男子！如果知道法的人，才能擁護此法。你們從我這裡聽聞佛法后，就獲得了法眼，斷除了各種惡道。如果能真心護持正法，不久將斷除一切諸有（三界輪迴）。』

那時，世尊告訴阿難（Ananda，佛陀的十大弟子之一）說：『你應當受持這部經典，為四部眾廣泛宣說其中的含義。』

阿難對佛說：『世尊！我能受持這部經典，如佛所說，沒有絲毫差異，廣泛為四眾宣說解釋。』

那時，人、天、阿修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）

【English Translation】 English version 'Speak without hindrance.'

At that time, Indra (Śakra), the king of gods, said to the Buddha: 'World Honored One! If someone has accumulated merits in countless lifetimes, they would be able to see Akshobhya Bodhisattva and hear what he says. World Honored One! If there are monks, nuns, laymen, or laywomen who uphold this sutra, recite it, write it, explain it to others, and those who hear this Dharma, all will generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Know that these people will all roar like a lion, just like Akshobhya Bodhisattva. World Honored One! I will protect such people.'

The Buddha said: 'Excellent, excellent! Kauśika (another name for Indra)! You now wholeheartedly protect the true Dharma.'

At that time, Brahmā (the lord of the Form Realm) again said to the Buddha: 'World Honored One! I am happy to cultivate the samadhi of equanimity (upekṣā-samādhi), abandoning the joy of meditation to protect the Buddha's Dharma and those who preach it, so that they may be free from illness and suffering. Wherever there is a place where the Dharma is preached, I will go there and listen with all my heart. If there is a country that believes in this sutra and makes offerings to the Three Jewels (Buddha, Dharma, Sangha), I will also eliminate evil omens for them, so that their land will be pure and peaceful, and governed by the true Dharma.'

The Buddha said: 'Excellent, excellent! Brahmā! You are truly a protector of the Dharma. If someone can protect the Dharma in this way, know that this person will never be separated from the treasure of the Three Jewels.'

At that time, the Four Heavenly Kings (Caturmahārājakāyikas) again said to the Buddha: 'World Honored One! I can also protect those who uphold, recite, write, and explain this Dharma.'

The Buddha said: 'Excellent, excellent! Good men! If one knows the Dharma, then one can protect this Dharma. After you have heard the Dharma from me, you have obtained the Dharma eye and cut off all evil paths. If you wholeheartedly protect the true Dharma, you will soon cut off all existences (the cycle of rebirth in the three realms).'

At that time, the World Honored One said to Ananda (one of the Buddha's ten great disciples): 'You should uphold this sutra and widely explain its meaning to the four assemblies.'

Ananda said to the Buddha: 'World Honored One! I can uphold this sutra, just as the Buddha has said, without any difference, and widely explain it to the four assemblies.'

At that time, humans, gods, Asuras (demigods), Gandharvas (celestial musicians)

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，一切大眾聞經歡喜，讚歎：「善哉！」

大方等大集經卷第七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第八

北涼天竺三藏曇無讖于姑臧譯

海慧菩薩品第五之一

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

是時，三千大千世界大水盈滿猶如大海，又如劫盡水災起時。然諸世界國邑、村落、城郭、舍宅、山林、樹木，上至色界無所嬈害悉皆如故，而諸大眾皆見是水。

爾時，水中出生無量分陀利花，青琉璃莖、真金為葉，功德寶臺、帝釋寶須，周匝多有無量之花；縱廣十里在寶坊中，高一多羅樹。爾時，大眾各各自見在此花上，其花爾時出大光明，遍照十方無量世界。爾時，大眾心生歡喜：「我等今者必當得聞殊勝妙法。」

爾時，彌勒菩薩即從坐起，前禮佛足右繞三匝，于蓮華上長跪合掌，白佛言：「世尊！何因緣故，如是三千大千世界滿中大水猶如大海？又如劫盡水災起時，復出無量分陀利花，大光如是遍照十方無量世界？」

佛言：「彌勒！下方過於三千大千世界微塵等國，有一世界名寶莊嚴。其土有佛，號海智神通如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、

【現代漢語翻譯】 現代漢語譯本：所有在場的大眾聽聞佛經后都非常歡喜，讚歎道：『太好了！』

《大方等大集經》卷第七 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第八

北涼天竺三藏曇無讖在姑臧翻譯

海慧菩薩品第五之一

當時，世尊仍然在欲界和色界之間的巨大寶坊中，與眾多大眾圍繞著說法。

這時，三千大千世界充滿了巨大的水，就像大海一樣，又像劫末水災發生時一樣。然而，各個世界的國都、村落、城郭、房屋、山林、樹木，甚至到最高處都沒有受到任何損害，一切都和原來一樣，而所有的大眾都能看到這些水。

這時，水中生出無數的芬陀利花（白蓮花），花莖是青琉璃色的，花葉是純金色的，有功德寶臺和帝釋寶須，周圍有很多無數的花朵；這些花縱橫十里，在寶坊中，高有一多羅樹（棕櫚樹）那麼高。當時，大眾各自看到自己在這花上，那花當時發出巨大的光明，遍照十方無量世界。當時，大眾心中生起歡喜：『我們現在必定能夠聽聞殊勝的妙法。』

這時，彌勒菩薩立即從座位上站起來，走到佛前，禮拜佛足，右繞三圈，在蓮花上長跪合掌，對佛說：『世尊！是什麼因緣，使得這三千大千世界充滿了巨大的水，就像大海一樣？又像劫末水災發生時一樣，還生出無數的芬陀利花，發出如此巨大的光明，遍照十方無量世界？』

佛說：『彌勒！在下方，經過像三千大千世界微塵那樣多的國土，有一個世界名叫寶莊嚴。那個世界有一尊佛，號為海智神通如來（如來是佛的十號之一，意為乘如實之道而來）、應（應供，值得受人供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）

【English Translation】 English version: All the assembly, hearing the sutra, rejoiced and exclaimed, 'Excellent!'

The Great Vaipulya Mahasamghata Sutra, Volume 7 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 8

Translated by Tripitaka Dharmaraksha of Northern Liang, from India, in Guzang

Chapter 5, Part 1: The Bodhisattva Ocean Wisdom

At that time, the World Honored One was still in the great jeweled pavilion between the desire realm and the form realm, surrounded by the assembly, expounding the Dharma.

At this time, the three thousand great thousand worlds were filled with great water, like the ocean, and like the time when the water calamity arises at the end of a kalpa. However, the countries, villages, cities, dwellings, mountains, forests, and trees of all the worlds, even up to the highest point, were not harmed in any way, and everything remained as it was, while all the assembly could see this water.

At this time, countless pundarika flowers (white lotuses) emerged from the water, with stems of blue lapis lazuli, leaves of pure gold, jeweled platforms of merit, and Indra's jeweled filaments, surrounded by countless flowers; these flowers were ten miles in length and breadth, in the jeweled pavilion, and as tall as a tala tree (palm tree). At that time, each member of the assembly saw themselves on this flower, and the flower then emitted great light, illuminating countless worlds in the ten directions. At that time, the assembly felt joy in their hearts: 'We will surely be able to hear the supreme and wonderful Dharma now.'

At this time, Bodhisattva Maitreya immediately rose from his seat, went before the Buddha, bowed at the Buddha's feet, circumambulated three times to the right, knelt with palms joined on the lotus flower, and said to the Buddha: 'World Honored One! What is the cause and condition that the three thousand great thousand worlds are filled with great water, like the ocean? And like the time when the water calamity arises at the end of a kalpa, countless pundarika flowers have emerged, emitting such great light, illuminating countless worlds in the ten directions?'

The Buddha said: 'Maitreya! Below, passing through countries as numerous as the dust particles of three thousand great thousand worlds, there is a world named Jeweled Adornment. In that land, there is a Buddha named Ocean Wisdom Supernatural Power Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has come thus'), Arhat (worthy of receiving offerings), Samyaksambuddha (one who has completely and truly realized all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone well to Nirvana), Lokavid (one who understands all worldly affairs), Anuttara (the unsurpassed one), Purushadamyasarathi (the great hero who tames beings), Shastha Devamanushyanam (the teacher of gods and humans)

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佛、世尊。彼有菩薩名曰海慧，欲來至此大寶坊中，與無數菩薩俱共已斷一切數想，欲來聽是大集經典。」

時，舍利弗白佛言：「世尊！彼佛世界去此甚遠，海慧在彼，頗得聞此佛所說不？」

佛言：「舍利弗！如汝今於我前所聞，彼亦如是。如汝今日及諸大眾睹見於我，海慧菩薩見我亦爾。」

「世尊！菩薩摩訶薩所有神通不可思議，住于極遠無量世界，而有如是無礙天眼、無障耳通。世尊！誰有聞是不思議事，而當不發阿耨多羅三藐三菩提心？唯除下劣不肖人耳！」

爾時，海慧菩薩具足無量神通之力，於一念中在彼國滅，忽然現此大寶坊中。即入三昧，令此大眾悉得遙見彼佛世界所有人民、城邑、聚落、屋舍、殿堂、山林、樹木、飛鳥、走獸，及見彼佛與諸大眾圍繞說法。現是事已，即從三昧安詳而起，前禮佛足右繞三匝，以其世界所有香花種種伎樂，供養于佛，作如是言：「下方世界海慧神通如來，致問無量。如來身命及以大眾悉安隱不？」卻坐一面寶蓮花上。

時有梵王名曰修悲，作是思惟：「何因緣故有是大水，滿此三千大千世界而非水災？我今當往問於世尊。」即與六萬八千梵俱詣如來所，頭面敬禮右繞三匝，長跪合掌白佛言：「世尊！何因緣故，此中三千大千世界

【現代漢語翻譯】 現代漢語譯本：佛對世尊說：『有一位菩薩名叫海慧（意為智慧如海），他想來到這個大寶坊中，與無數菩薩一起，他們都已經斷除了一切數量的概念，想要來聽這部《大集經》。』 當時，舍利弗（佛陀十大弟子之一，以智慧著稱）問佛說：『世尊！那個佛的世界離這裡很遠，海慧菩薩在那裡，他能聽到佛您所說的法嗎？』 佛說：『舍利弗！就像你現在在我面前所聽到的，他聽到的也是一樣。就像你今天和所有大眾看到我一樣，海慧菩薩看到我也是一樣的。』 『世尊！菩薩摩訶薩（偉大的菩薩）所擁有的神通是不可思議的，他們住在極其遙遠無量的世界，卻擁有如此無礙的天眼和無障礙的耳通。世尊！誰聽了這些不可思議的事情，而不發阿耨多羅三藐三菩提心（無上正等正覺之心）呢？除非是那些下劣不值得的人！』 這時，海慧菩薩具足無量的神通力量，在一念之間就在他的國度消失，忽然出現在這個大寶坊中。他立即進入三昧（禪定），讓這裡的大眾都能夠遙遠地看到那個佛世界的所有人民、城邑、村落、房屋、殿堂、山林、樹木、飛鳥、走獸，並且看到那個佛陀與大眾圍繞著說法。展示完這些景象后，他從三昧中安詳地起身，走到佛前，頂禮佛足，右繞三圈，用他那個世界的所有香花和各種樂器，供養佛陀，並說道：『下方世界的海慧神通如來，向您致以無量的問候。如來的身體和大眾都安好嗎？』然後退到一邊，坐在一朵寶蓮花上。 當時，有一位梵王名叫修悲（意為修習慈悲），他心中思忖：『是什麼原因導致這裡有如此巨大的水，充滿了這三千大千世界，卻不是水災呢？我現在應當去問世尊。』於是，他與六萬八千位梵天一起前往如來所在之處，頭面頂禮，右繞三圈，長跪合掌，對佛說：『世尊！是什麼原因，使得這三千大千世界』

【English Translation】 English version: The Buddha said to the World Honored One, 'There is a Bodhisattva named Hai Hui (meaning Ocean of Wisdom), who wishes to come to this great treasure pavilion, together with countless Bodhisattvas, all of whom have already severed all thoughts of number, and wish to come to hear this Great Collection Sutra.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha, 'World Honored One! That Buddha's world is very far from here. Hai Hui Bodhisattva is there, can he hear the Dharma that the Buddha is speaking?' The Buddha said, 'Shariputra! Just as you hear now before me, he hears the same. Just as you and all the assembly see me today, Hai Hui Bodhisattva sees me the same way.' 'World Honored One! The supernatural powers of the Bodhisattva Mahasattvas (great Bodhisattvas) are inconceivable. They dwell in extremely distant and immeasurable worlds, yet they possess such unobstructed heavenly eyes and unobstructed ears. World Honored One! Who, upon hearing these inconceivable things, would not generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment)? Except for those who are inferior and unworthy!' At that time, Hai Hui Bodhisattva, possessing immeasurable supernatural powers, vanished from his country in a single thought and suddenly appeared in this great treasure pavilion. He immediately entered Samadhi (meditative absorption), allowing this assembly to remotely see all the people, cities, villages, houses, palaces, mountains, forests, trees, flying birds, and running beasts of that Buddha's world, and to see that Buddha surrounded by the assembly, expounding the Dharma. Having displayed these scenes, he arose peacefully from Samadhi, went before the Buddha, prostrated at the Buddha's feet, circumambulated three times to the right, and with all the fragrant flowers and various musical instruments of his world, made offerings to the Buddha, saying, 'The Tathagata Hai Hui of the lower world, with his supernatural powers, sends immeasurable greetings. Are the Tathagata's body and the assembly all well?' Then he retreated to one side and sat on a precious lotus flower. At that time, there was a Brahma King named Xiu Bei (meaning Cultivating Compassion), who thought to himself, 'What is the reason that there is such a great body of water, filling this three thousand great thousand world, yet it is not a flood? I should now go and ask the World Honored One.' Then, together with sixty-eight thousand Brahmas, he went to where the Tathagata was, prostrated with his head to the ground, circumambulated three times to the right, knelt with his palms together, and said to the Buddha, 'World Honored One! What is the reason that this three thousand great thousand world'

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七寶蓮花莊嚴遍滿，無量菩薩各各次第坐寶花上，三千世界大水盈滿？」

佛言梵天：「善男子！此是海慧菩薩摩訶薩神通之力。」

梵天言：「世尊！如來所說大集妙典猶未訖耶？」

佛言：「梵天！如來所有樂說無礙不可窮盡。梵天！佛與無量菩薩大眾，觀察法界講論法界，法樂微妙亦不可盡。」

梵天言：「世尊！如來所言海慧菩薩其誰是耶？」

佛言：「梵天！汝今不見坐寶蓮花，其花縱廣滿十由旬，為諸菩薩之所恭敬讚歎者乎？其身色像光明煒燁，唯除如來余無及者。」

爾時，梵天見已即生恭敬之心，頭面禮拜，作如是言：「若有得見如是正士得大利益，我今遇之亦復如是。世尊！如是正法當久近住。」

佛言：「善男子！如是正法如如來壽，我涅槃后是諸菩薩亦護是法。何以故？此經即是過去、未來、現在佛印。」

爾時，海慧菩薩踴在空中高七多羅樹，示現己身智慧之力，為令大眾生信心故、莊嚴此經故，而說偈言：

「下方有土過塵數，　　有佛海智神通尊， 　常為眾生演說法，　　我聞能受為人說。 　我今來此大眾中，　　供養恭敬十力尊， 　所來眷屬諸菩薩，　　為破法中細疑心。 　我今敬禮最無勝，　　如法而作上供養， 　

【現代漢語翻譯】 現代漢語譯本 梵天問道：『世尊，為什麼這裡有七寶蓮花莊嚴地遍佈，無數的菩薩各自依次坐在寶蓮花上，三千世界充滿了大水？』 佛陀告訴梵天：『善男子，這是海慧菩薩摩訶薩（Mahasattva，偉大的菩薩）的神通力量。』 梵天問道：『世尊，如來所說的大集妙典（Mahasamnipata Sutra，大乘佛教經典）還沒有結束嗎？』 佛陀說：『梵天，如來所擁有的樂說（eloquence，善於說法）是無礙的，不可窮盡的。梵天，佛陀與無數的菩薩大眾，觀察法界（Dharmadhatu，宇宙的真實本質）並講論法界，這種法樂（joy of Dharma，佛法的喜悅）的微妙也是不可窮盡的。』 梵天問道：『世尊，如來所說的海慧菩薩是誰呢？』 佛陀說：『梵天，你現在沒有看見坐在寶蓮花上，那蓮花縱橫廣闊有十由旬（yojana，古印度長度單位，約12-15公里），被諸位菩薩恭敬讚歎的那位嗎？他的身色光明閃耀，除了如來之外，沒有人能比得上。』 這時，梵天看見后，立刻生起恭敬之心，頭面禮拜，說道：『如果有人能見到這樣的正士（righteous person，正直的人），就能得到巨大的利益，我現在遇到他也是如此。世尊，這樣的正法（true Dharma，真正的佛法）將要住世多久呢？』 佛陀說：『善男子，這樣的正法如同如來的壽命一樣長久，我涅槃（Nirvana，佛教的最高境界）之後，這些菩薩也會護持這個法。為什麼呢？因為這部經就是過去、未來、現在諸佛的印證。』 這時，海慧菩薩躍到空中，高七多羅樹（tala tree，棕櫚樹）的高度，展現自己的智慧力量，爲了讓大眾生起信心，爲了莊嚴這部經，而說偈語： 『下方有國土，其數量超過塵埃，那裡有佛名為海智神通尊（Ocean of Wisdom and Supernatural Power）， 他常為眾生演說佛法，我聽聞后能夠接受併爲他人宣說。 我今天來到這大眾之中，供養恭敬十力尊（Ten Powers of a Buddha，佛陀的十種力量）， 我所帶來的眷屬諸菩薩，是爲了破除佛法中細微的疑惑。 我今天敬禮最無上的佛陀，如法地進行最上的供養，』

【English Translation】 English version Brahma asked: 'World Honored One, why are there seven-jeweled lotuses, adorned and spread everywhere, with countless Bodhisattvas each sitting in order on the jeweled lotuses, and the three thousand worlds filled with great water?' The Buddha told Brahma: 'Good man, this is the power of the supernatural abilities of the Bodhisattva Mahasattva (Great Being) named Ocean of Wisdom.' Brahma asked: 'World Honored One, has the Great Collection Sutra (Mahasamnipata Sutra) spoken by the Tathagata not yet concluded?' The Buddha said: 'Brahma, the Tathagata's eloquence is unobstructed and inexhaustible. Brahma, the Buddha and the countless Bodhisattva assembly observe the Dharmadhatu (the realm of Dharma) and discuss the Dharmadhatu, and the subtle joy of Dharma is also inexhaustible.' Brahma asked: 'World Honored One, who is this Bodhisattva Ocean of Wisdom that the Tathagata speaks of?' The Buddha said: 'Brahma, do you not see the one sitting on the jeweled lotus, whose lotus is ten yojanas (ancient Indian unit of distance, about 12-15 kilometers) in length and breadth, and who is revered and praised by all the Bodhisattvas? His body's color and form are radiant, and no one except the Tathagata can compare to him.' At that time, Brahma, having seen this, immediately generated a respectful heart, bowed his head to the ground, and said: 'If one can see such a righteous person, one will receive great benefit, and I am the same now that I have encountered him. World Honored One, how long will this true Dharma (the true teachings) abide?' The Buddha said: 'Good man, this true Dharma will last as long as the Tathagata's life. After my Nirvana (the ultimate state of enlightenment), these Bodhisattvas will also protect this Dharma. Why? Because this sutra is the seal of the Buddhas of the past, future, and present.' At that time, the Bodhisattva Ocean of Wisdom leaped into the air, seven tala trees (palm trees) high, displaying his power of wisdom, in order to generate faith in the assembly and to adorn this sutra, and spoke the following verses: 'Below, there are lands, their number exceeding the dust, there is a Buddha named Ocean of Wisdom and Supernatural Power, He constantly expounds the Dharma for sentient beings, and I, having heard it, can accept it and proclaim it to others. Today, I have come into this assembly, to make offerings and pay respect to the Ten Powers of a Buddha, The Bodhisattvas who are my retinue have come to dispel the subtle doubts in the Dharma. Today, I pay homage to the most supreme Buddha, and make the highest offerings in accordance with the Dharma,'

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為欲莊嚴上菩提，　　教化眾生無上道。 　若觀諸色無有相，　　亦能斷離三種受； 　若無相貌及種性，　　是人能禮無上尊。 　若不貪著我我所，　　亦復修集於中道， 　觀一切法如虛空，　　是人能禮無上尊。 　若不貪著諸境界，　　亦能寂靜于內入， 　于諸法界不生著，　　是人能禮無上尊。 　若見如來真法身，　　能豎無上大法幢， 　見一切法如幻相，　　是人能禮無上尊。 　若見無施無受者，　　無作無受亦如是； 　若無正見及邪見，　　是人能禮無上尊。 　亦不定在菩提中，　　又不決定在生死， 　遠離一切諸煩惱，　　是人能禮于如來。 　若有至心修善法，　　凈身口意三業等， 　亦能調伏于諸根，　　是人能禮無上尊。 　若忍諸法無有我，　　不成菩提舍眾生， 　為菩提故持凈戒，　　是人能禮無上尊。 　若觀諸法猶如焰，　　眾生平等如虛空， 　凈心不作諸心想，　　是人能禮無上尊。 　為諸眾生受大苦，　　為菩提故修忍辱， 　觀一切法如水月，　　是人能禮于正覺。 　觀無眾生命士夫，　　亦為眾生修菩提， 　觀法念念滅盡相，　　是人能禮無上尊。 　受地獄苦心不退，　　勤加精進修集道， 　聞諸法空心不怖，　　是人能禮無上尊。 　

【現代漢語翻譯】 現代漢語譯本 爲了莊嚴至上的菩提（buddhi，覺悟），教化眾生達到無上的道。 如果觀察諸色（rupa，物質現象）而無執著于相，也能斷離三種感受（vedana，苦、樂、不苦不樂）； 如果對相貌和種性（jati，出身）都不執著，這個人就能禮敬無上的至尊。 如果不貪著于『我』和『我所』（atman and atmaniya，自我和屬於自我的事物），也能修習中道（madhyamika，不偏不倚的道路）， 觀察一切法（dharma，現象）如同虛空，這個人就能禮敬無上的至尊。 如果不貪著于各種境界（visaya，感官對像），也能使內在平靜， 對於諸法界（dharmadhatu，一切現象的界域）不產生執著，這個人就能禮敬無上的至尊。 如果見到如來（tathagata，佛）的真法身（dharmakaya，佛的真理之身），能豎立無上的大法幢（dharma-dhvaja，佛法的旗幟）， 見到一切法如同幻相，這個人就能禮敬無上的至尊。 如果見到沒有施者和受者，沒有作者和受者也是如此； 如果沒有正見（samyag-drsti，正確的見解）和邪見（mithya-drsti，錯誤的見解），這個人就能禮敬無上的至尊。 也不一定在菩提之中，也不一定在生死（samsara，輪迴）之中， 遠離一切煩惱（klesha，精神上的痛苦），這個人就能禮敬如來。 如果有至誠之心修習善法，清凈身、口、意三業（karma，行為）， 也能調伏諸根（indriya，感官），這個人就能禮敬無上的至尊。 如果忍受諸法無我（anatman，無自性），不因成就菩提而捨棄眾生， 爲了菩提的緣故持守凈戒（sila，道德規範），這個人就能禮敬無上的至尊。 如果觀察諸法如同火焰，眾生平等如同虛空， 凈心不作任何心想，這個人就能禮敬無上的至尊。 爲了眾生承受巨大的痛苦，爲了菩提的緣故修習忍辱（ksanti，忍耐）， 觀察一切法如同水中的月亮，這個人就能禮敬正覺（sambodhi，完全的覺悟）。 觀察沒有眾生、生命和士夫（purusa，靈魂），也爲了眾生修習菩提， 觀察法念念滅盡的相，這個人就能禮敬無上的至尊。 即使在地獄受苦也不退轉，勤加精進修習道， 聽到諸法空（sunyata，空性）也不恐懼，這個人就能禮敬無上的至尊。

【English Translation】 English version To adorn the supreme Bodhi (buddhi, enlightenment), to teach sentient beings the unsurpassed path. If one observes all forms (rupa, material phenomena) without attachment to their appearance, one can also sever the three kinds of feelings (vedana, pleasant, unpleasant, and neutral); If one is not attached to appearance and lineage (jati, birth), that person can pay homage to the supreme venerable one. If one is not greedy for 『I』 and 『mine』 (atman and atmaniya, self and what belongs to self), one can also cultivate the Middle Way (madhyamika, the path of non-extremes), Observing all dharmas (dharma, phenomena) as empty space, that person can pay homage to the supreme venerable one. If one is not greedy for all realms (visaya, sense objects), one can also find inner peace, Without attachment to all realms of phenomena (dharmadhatu, the realm of all phenomena), that person can pay homage to the supreme venerable one. If one sees the true Dharma body (dharmakaya, the body of truth) of the Tathagata (tathagata, the Buddha), one can raise the unsurpassed banner of the Dharma (dharma-dhvaja, the flag of the Dharma), Seeing all dharmas as illusions, that person can pay homage to the supreme venerable one. If one sees no giver and no receiver, no doer and no receiver is also the same; If there is no right view (samyag-drsti, correct understanding) and no wrong view (mithya-drsti, incorrect understanding), that person can pay homage to the supreme venerable one. Not necessarily in Bodhi, nor necessarily in samsara (samsara, cycle of rebirth), Away from all afflictions (klesha, mental sufferings), that person can pay homage to the Tathagata. If one has a sincere heart to cultivate good dharmas, purifying the three karmas (karma, actions) of body, speech, and mind, One can also subdue the senses (indriya, sense faculties), that person can pay homage to the supreme venerable one. If one endures all dharmas as without self (anatman, no-self), not abandoning sentient beings for the sake of achieving Bodhi, For the sake of Bodhi, upholding pure precepts (sila, moral conduct), that person can pay homage to the supreme venerable one. If one observes all dharmas as like flames, sentient beings are equal like empty space, With a pure mind, not creating any mental thoughts, that person can pay homage to the supreme venerable one. For the sake of sentient beings, enduring great suffering, for the sake of Bodhi, cultivating patience (ksanti, forbearance), Observing all dharmas as the moon in water, that person can pay homage to the perfect enlightenment (sambodhi, complete enlightenment). Observing no sentient beings, no life, and no purusa (purusa, soul), also cultivating Bodhi for the sake of sentient beings, Observing the characteristics of dharmas as ceasing in every moment, that person can pay homage to the supreme venerable one. Even suffering in hell, not retreating, diligently cultivating the path, Hearing that all dharmas are empty (sunyata, emptiness) without fear, that person can pay homage to the supreme venerable one.

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一切境界無掛礙，　　猶如空中動手者， 　亦觀三世相平等，　　是人能禮無上尊。 　若魔不能知其心，　　是人能得大神通， 　若說法字義無盡，　　是人能禮無上尊。 　若能遍聞諸佛音，　　聞已受持廣宣說， 　不見三寶差別相，　　是人能禮無上尊。 　如來具六波羅蜜，　　無有去來如虛空， 　了了知諸眾生界，　　是故我禮無上尊。 　如來成就大功德，　　終不生於似我慢， 　我今敬禮佛色像，　　是身世間不能作； 　佛光勝於一切光，　　其意殊妙亦最上， 　一切眾生不見頂，　　是故我禮一切勝。 　如來知諸眾生解，　　隨解而為演說法， 　能知煩惱之對治，　　是故我禮於世尊。」

爾時，海慧菩薩偈贊佛已從空而下，白佛言：「世尊！我今於此欲少咨問，唯愿如來哀愍聽許。」

佛言：「善哉，善哉！善男子！隨意致問，吾當為汝分別解說。」

海慧菩薩言：「世尊！我先聞有凈印三昧，若有菩薩住是三昧，即得阿耨多羅三藐三菩提。唯愿如來說是三昧，令諸菩薩普皆得聞，聞已皆當莊嚴修行，為阿耨多羅三藐三菩提故。」

佛言：「善男子！至心諦聽，吾今當說。善男子！如凈寶珠，匠者琢磨，價直無量人所珍重。善男子！菩薩初發菩提心已

【現代漢語翻譯】 現代漢語譯本 對於一切境界都沒有執著和障礙，就像在空中隨意揮動手一樣。 也能平等地看待過去、現在、未來三世的現象，這樣的人才能禮敬無上的至尊。 如果魔不能瞭解他的心意，這個人就能獲得大神通。 如果說法時，文字和意義無窮無盡，這樣的人才能禮敬無上的至尊。 如果能夠普遍聽聞諸佛的聲音，聽聞後接受並廣泛宣說， 不認為佛、法、僧三寶之間有差別，這樣的人才能禮敬無上的至尊。 如來具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），沒有來去，如同虛空一樣。 完全瞭解一切眾生的境界，因此我禮敬無上的至尊。 如來成就了偉大的功德，最終不會產生像我一樣的傲慢。 我現在恭敬禮拜佛的色身形象，這個身體是世間無法創造的； 佛的光芒勝過一切光芒，他的意念殊勝微妙也是最上的， 一切眾生都看不到佛的頭頂，因此我禮敬一切殊勝者。 如來了解一切眾生的理解能力，根據他們的理解而為他們演說佛法， 能夠知道煩惱的對治方法，因此我禮敬世尊。

這時，海慧菩薩（菩薩名，意為智慧如海）用偈頌讚嘆佛后，從空中下來，對佛說：『世尊！我現在想在這裡請教一些問題，希望如來慈悲允許。』

佛說：『好啊，好啊！善男子！你可以隨意提問，我將為你分別解釋。』

海慧菩薩說：『世尊！我之前聽說有凈印三昧（一種禪定境界），如果有菩薩安住于這種三昧，就能證得阿耨多羅三藐三菩提（無上正等正覺）。希望如來說說這種三昧，讓所有菩薩都能聽到，聽后都能莊嚴修行，爲了證得阿耨多羅三藐三菩提。』

佛說：『善男子！專心仔細聽，我現在就說。善男子！就像一顆純凈的寶珠，經過工匠的琢磨，價值無量，人們都非常珍視。善男子！菩薩初發菩提心（立志成佛的心）后，

【English Translation】 English version Being unattached and unhindered in all realms, like moving one's hands in the air. Also viewing the three periods of time (past, present, and future) as equal, such a person can pay homage to the unsurpassed honored one. If a demon cannot know his mind, this person can attain great supernatural powers. If, when teaching the Dharma, the words and meanings are inexhaustible, such a person can pay homage to the unsurpassed honored one. If one can universally hear the voices of all Buddhas, and having heard, receive and widely proclaim them, Not seeing any difference between the Three Jewels (Buddha, Dharma, Sangha), such a person can pay homage to the unsurpassed honored one. The Tathagata (Buddha) is endowed with the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), without coming or going, like empty space. Completely understanding the realms of all sentient beings, therefore I pay homage to the unsurpassed honored one. The Tathagata has accomplished great merits, and will never give rise to arrogance like 'I'. I now respectfully bow to the physical form of the Buddha, this body that cannot be created by the world; The light of the Buddha surpasses all lights, his thoughts are extraordinary and supreme, All sentient beings cannot see the top of the Buddha's head, therefore I pay homage to the all-surpassing one. The Tathagata knows the understanding of all sentient beings, and teaches the Dharma according to their understanding, Able to know the antidotes to afflictions, therefore I pay homage to the World Honored One.

At that time, Bodhisattva Haihui (Bodhisattva's name, meaning 'Ocean of Wisdom'), having praised the Buddha with verses, descended from the sky and said to the Buddha: 'World Honored One! I now wish to ask some questions here, I hope the Tathagata will compassionately allow it.'

The Buddha said: 'Excellent, excellent! Good man! You may ask as you wish, and I will explain it to you separately.'

Bodhisattva Haihui said: 'World Honored One! I have previously heard of the Samadhi of Pure Seal (a state of meditative concentration), if a Bodhisattva dwells in this Samadhi, he will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). I hope the Tathagata will speak about this Samadhi, so that all Bodhisattvas can hear it, and after hearing it, they can all diligently practice, for the sake of attaining Anuttara-samyak-sambodhi.'

The Buddha said: 'Good man! Listen attentively with a focused mind, I will now speak. Good man! Like a pure precious pearl, after being polished by a craftsman, its value is immeasurable and it is highly treasured by people. Good man! After a Bodhisattva first generates the Bodhi mind (the aspiration for Buddhahood),

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，修集善法多聞思惟，觀察法界凈于初心，初心既凈咸為諸佛菩薩敬念，即便獲得凈印三昧。

「善男子！凈寶珠者離九種寶。何等為九？一者、金性；二者、銀性；三者、琉璃性；四者、頗梨性；五者、馬瑙性；六者、蓮花性；七者、車𤦲性；八者、功德寶性；九者、珊瑚性，是名為九。離是九性名凈寶珠，其價無量，轉輪聖王之所受用，是珠光明餘光不及。

「善男子！菩薩摩訶薩發菩提心亦復如是，離九種性得凈印三昧。何等為九？一者、凡夫性；二者、信行性；三者、法行性；四者、八忍性；五者、須陀洹性；六者、斯陀含性；七者、阿那含性；八者、阿羅漢性；九者、辟支佛性。離是九性入佛種性得凈印三昧，以其凈故勝於一切聲聞緣覺，施於一切眾生光明。

「善男子！凈寶珠者耐磨穿押，是故此珠名無瑕玼。善男子！凈印三昧亦復如是。

「善男子！云何凈印三昧？修集三戒、具十善法，修行慈悲憐愍眾生，見他事業親往營理，愛念一切修舍意凈常念眾生，以四攝法攝取一切，專念六念調伏諸根，少欲知足不斷聖種，息諸斗訟壞於憍慢，恭敬供養諸師和上耆舊長宿，不輕於他，求法護法、遠離惡法，于佛法僧信心無壞。心常緣念一切善法，不讚己身常稱他德，知恩報恩，凈諸

【現代漢語翻譯】 現代漢語譯本：修習積累善法，廣聞深思，觀察法界，凈化最初的發心。最初的發心清凈后，就會受到諸佛菩薩的敬念，隨即獲得凈印三昧（一種禪定境界）。 「善男子！凈寶珠（一種比喻）是脫離九種屬性的寶珠。哪九種呢？第一是金的屬性；第二是銀的屬性；第三是琉璃的屬性；第四是頗梨（水晶）的屬性；第五是馬瑙（瑪瑙）的屬性；第六是蓮花的屬性；第七是車𤦲（硨磲）的屬性；第八是功德寶的屬性；第九是珊瑚的屬性，這稱為九種屬性。脫離這九種屬性的寶珠稱為凈寶珠，它的價值無法衡量，是轉輪聖王所享用的，這寶珠的光明是其他光芒無法比擬的。 「善男子！菩薩摩訶薩（偉大的菩薩）發菩提心（覺悟之心）也是如此，脫離九種屬性而獲得凈印三昧。哪九種呢？第一是凡夫的屬性；第二是信行（通過信仰修行）的屬性；第三是法行（通過佛法修行）的屬性；第四是八忍（八種忍辱）的屬性；第五是須陀洹（初果羅漢）的屬性；第六是斯陀含（二果羅漢）的屬性；第七是阿那含（三果羅漢）的屬性；第八是阿羅漢（四果羅漢）的屬性；第九是辟支佛（獨覺）的屬性。脫離這九種屬性，進入佛的種性，獲得凈印三昧，因為它的清凈，勝過一切聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人），並施予一切眾生光明。 「善男子！凈寶珠耐磨耐穿，因此這寶珠被稱為無瑕疵。善男子！凈印三昧也是如此。 「善男子！什麼是凈印三昧呢？修習三戒（戒律、禪定、智慧），具足十善法（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），修行慈悲憐憫眾生，看到他人做事親自前往幫助，愛念一切眾生，修習舍心，保持意念清凈，常常想著眾生，用四攝法（佈施、愛語、利行、同事）攝取一切眾生，專心念誦六念（唸佛、念法、念僧、念戒、念施、念天），調伏諸根（眼、耳、鼻、舌、身、意），少欲知足，不斷絕聖種（佛法傳承），停止一切爭鬥訴訟，破除驕慢，恭敬供養諸位師長和上座長老，不輕視他人，求法護法，遠離惡法，對於佛法僧三寶信心堅定不移。心中常常想著一切善法，不讚美自己，常常稱讚他人的功德，知恩報恩，凈化一切

【English Translation】 English version: Cultivating and accumulating good dharmas, widely listening and contemplating, observing the dharma realm, purifying the initial aspiration. Once the initial aspiration is purified, it will be respected by all Buddhas and Bodhisattvas, and then one will attain the Pure Seal Samadhi (a state of meditative concentration). 『Good man! A pure jewel (a metaphor) is a jewel that is free from nine kinds of properties. What are the nine? First, the property of gold; second, the property of silver; third, the property of lapis lazuli; fourth, the property of crystal; fifth, the property of agate; sixth, the property of lotus; seventh, the property of tridacna; eighth, the property of merit jewel; ninth, the property of coral. A jewel that is free from these nine properties is called a pure jewel, its value is immeasurable, it is used by the Wheel-Turning Sage King, and the light of this jewel is unmatched by any other light.』 『Good man! The Bodhisattva Mahasattva (great Bodhisattva) who generates the Bodhi mind (mind of enlightenment) is also like this, free from nine kinds of properties and attains the Pure Seal Samadhi. What are the nine? First, the property of an ordinary person; second, the property of faith-practice; third, the property of dharma-practice; fourth, the property of eight-fold forbearance; fifth, the property of Srotapanna (stream-enterer); sixth, the property of Sakadagamin (once-returner); seventh, the property of Anagamin (non-returner); eighth, the property of Arhat (worthy one); ninth, the property of Pratyekabuddha (solitary Buddha). Free from these nine properties, one enters the Buddha's lineage and attains the Pure Seal Samadhi. Because of its purity, it surpasses all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through observation of causes and conditions), and bestows light upon all sentient beings.』 『Good man! A pure jewel is resistant to wear and tear, therefore this jewel is called flawless. Good man! The Pure Seal Samadhi is also like this.』 『Good man! What is the Pure Seal Samadhi? Cultivating the three precepts (morality, concentration, wisdom), possessing the ten good dharmas (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not being ignorant), practicing loving-kindness and compassion for sentient beings, personally going to help when seeing others doing work, loving all sentient beings, practicing equanimity, keeping the mind pure, constantly thinking of sentient beings, using the four means of attraction (giving, kind speech, beneficial action, cooperation) to gather all sentient beings, focusing on the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heavens), subduing the six senses (eyes, ears, nose, tongue, body, mind), having few desires and being content, not cutting off the holy lineage (transmission of the Dharma), stopping all disputes and lawsuits, breaking down arrogance, respectfully making offerings to all teachers and elders, not looking down on others, seeking the Dharma and protecting the Dharma, staying away from evil dharmas, having unwavering faith in the Buddha, Dharma, and Sangha. The mind constantly thinks of all good dharmas, not praising oneself, always praising the merits of others, knowing gratitude and repaying kindness, purifying all

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威儀，具于忍辱，求舍摩他，修陀羅尼，心等如風地水火空，常樂出家修集寂靜，持戒精進，親近善友凈于諸根。眼耳鼻舌身心無礙，觀于不凈為壞貪結，修集慈心為破怨親，觀十二緣為壞無明，遠離一切障礙之法，施法無吝具足成就六波羅蜜。不求余乘，內外清凈觀生死過，于菩提道心不悔退，教化眾生於大乘中。善男子！菩薩具足如是等法，凈不凈意，發阿耨多羅三藐三菩提心，是名寶珠。」

爾時，世尊即說頌曰：

「若有修集大慈心，　　具足成滿十善法， 　是人定見彌勒佛，　　故菩提心難思議。 　修集大悲為眾生，　　亦常教化于大乘， 　為除煩惱修舍心，　　故菩提心難思議。 　具足修集念智慧，　　及能調伏于自心， 　能修知足及少欲，　　是故菩提心最勝。 　遠離一切諸惡法，　　其心柔軟于眾生， 　增長一切諸善法，　　是故菩提心最勝。 　恭敬供養師和上，　　紹繼增長聖種性， 　遠離一切諸憍慢，　　是故菩提心最勝。 　其心質直不欺誑，　　常樂寂靜化眾生， 　除去憍慢不輕他，　　是故菩提心最勝。 　護持正法能聽說，　　化諸眾生離煩惱， 　至心專念無上乘，　　是故菩提心最勝。 　供養三寶信四諦，　　遠離諸惡修善法， 　不瞋不恚于眾生

【現代漢語翻譯】 現代漢語譯本：'威儀'（行為舉止）要符合'忍辱'（忍耐屈辱），尋求'舍摩他'（止息，禪定），修習'陀羅尼'（總持，咒語），心要像風、地、水、火、空一樣平等無礙，常常樂於出家修行，積聚寂靜，持守戒律，精進修行，親近善友，清凈六根。眼、耳、鼻、舌、身、心沒有障礙，觀察不凈以破除貪慾的束縛，修習慈心以破除怨恨和親愛的執著，觀察十二因緣以破除無明，遠離一切障礙佛法的行為，佈施佛法不吝嗇，圓滿成就六波羅蜜。不追求其他乘法，內外清凈，觀察生死的過患，對於菩提道心不後悔退縮，教化眾生進入大乘佛法。善男子！菩薩圓滿具足這些法，清凈不清凈的意念，發起'阿耨多羅三藐三菩提'（無上正等正覺）心，這叫做寶珠。 那時，世尊就說了偈頌： 『如果有人修習大慈心，圓滿成就十善法，這個人必定會見到彌勒佛，所以菩提心難以思議。 修習大悲心爲了眾生，也常常教化眾生進入大乘，爲了去除煩惱修習舍心，所以菩提心難以思議。 圓滿修習念和智慧，並且能夠調伏自己的心，能夠修習知足和少欲，所以菩提心最殊勝。 遠離一切諸惡法，心對眾生柔軟，增長一切諸善法，所以菩提心最殊勝。 恭敬供養師父和尚，繼承增長聖人的種性，遠離一切諸憍慢，所以菩提心最殊勝。 心正直不欺騙，常常樂於寂靜教化眾生，除去憍慢不輕視他人，所以菩提心最殊勝。 護持正法能夠聽聞，教化眾生遠離煩惱，至心專念無上乘，所以菩提心最殊勝。 供養三寶，相信四諦，遠離諸惡修習善法，不嗔恨不惱怒眾生』

【English Translation】 English version: 'Dignified conduct' should be in accordance with 'patience' (enduring humiliation), seek 'shamatha' (calm abiding, meditation), practice 'dharani' (mantras, retention), the mind should be equal and unobstructed like wind, earth, water, fire, and space, always be happy to leave home for practice, accumulate tranquility, uphold precepts, practice diligently, be close to good friends, and purify the six senses. The eyes, ears, nose, tongue, body, and mind should be without hindrance, contemplate impurity to break the bonds of greed, cultivate loving-kindness to break the attachments of hatred and affection, contemplate the twelve links of dependent origination to break ignorance, stay away from all actions that hinder the Dharma, give the Dharma without stinginess, and perfectly accomplish the six paramitas. Do not seek other vehicles, be pure inside and out, observe the faults of birth and death, and do not regret or retreat from the path of Bodhi, teach sentient beings to enter the Mahayana Dharma. Good man! A Bodhisattva who fully possesses these dharmas, purifies impure thoughts, and generates the mind of 'Anuttara-samyak-sambodhi' (unexcelled complete enlightenment), is called a jewel. At that time, the World Honored One spoke the following verses: 'If someone cultivates great loving-kindness, and perfectly accomplishes the ten good deeds, that person will surely see Maitreya Buddha, therefore the Bodhi mind is inconceivable. Cultivating great compassion for sentient beings, and also often teaching sentient beings to enter the Mahayana, cultivating equanimity to remove afflictions, therefore the Bodhi mind is inconceivable. Perfectly cultivating mindfulness and wisdom, and being able to tame one's own mind, being able to cultivate contentment and few desires, therefore the Bodhi mind is most supreme. Staying away from all evil dharmas, the mind is gentle towards sentient beings, increasing all good dharmas, therefore the Bodhi mind is most supreme. Respectfully making offerings to the teacher and the monk, inheriting and increasing the lineage of the saints, staying away from all arrogance, therefore the Bodhi mind is most supreme. The mind is upright and does not deceive, always happy to be in tranquility and teach sentient beings, removing arrogance and not looking down on others, therefore the Bodhi mind is most supreme. Protecting the true Dharma and being able to hear it, teaching sentient beings to be free from afflictions, wholeheartedly focusing on the unsurpassed vehicle, therefore the Bodhi mind is most supreme. Making offerings to the Three Jewels, believing in the Four Noble Truths, staying away from all evil and cultivating good dharmas, not being angry or resentful towards sentient beings.'

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，　　是故菩提心最勝。 　客煩惱起生慚愧，　　即向十方佛懺悔， 　修集善法調諸根，　　是故菩提心最勝。 　凈身口意知業果，　　知恩念恩知酬報， 　信十二緣凈威儀，　　是故菩提心最勝。 　具舍摩陀修智慧，　　具足持戒樂菩提， 　受大苦惱心不動，　　是故菩提心最勝。 　其心平等如四大，　　視諸眾生如虛空， 　常樂出家修菩提，　　是故菩提心最勝。 　貪樂寂靜凈身心，　　修行法行觀四諦， 　實語法語真義語，　　是故菩提心最勝。 　有所說法而安住，　　勤修精進壞魔業， 　于所修法無懈怠，　　是故菩提心最勝。 　親近善友佛菩提，　　能度眾生生死海， 　能凈一切六境界，　　是故菩提心最勝。 　遠離障礙除五蓋，　　諸根清凈無憍慢， 　貪慾瞋恚癡對治，　　是故菩提心最勝。 　觀善思惟具念心，　　修助菩提得神通， 　不畏生死樂涅槃，　　是故菩提心最勝。 　凡所說法不為食，　　于諸法中心無吝， 　修行善法不求報，　　是故菩提心最勝。 　不以余乘攝眾生，　　所說眾樂而受持， 　其心無量無有邊，　　是故菩提心最勝。 　內外清凈無過咎，　　不畏生死修菩提， 　修菩提時心不悔，　　是故菩提心最勝。 　知眾生界凈國土

【現代漢語翻譯】 現代漢語譯本 因此，菩提心（bodhicitta，覺悟之心）是最殊勝的。 當煩惱升起時，生起慚愧之心，立即向十方諸佛懺悔，修習善法調伏諸根（indriya，指眼、耳、鼻、舌、身、意六種感官），因此，菩提心是最殊勝的。 清凈身、口、意，瞭解業報的因果，知恩、念恩、知報恩，相信十二因緣（pratītyasamutpāda，佛教關於生命和輪迴的理論），行為舉止莊嚴，因此，菩提心是最殊勝的。 具備止（śamatha，平靜心）和觀（vipaśyanā，智慧）的修行，具足持戒，樂於菩提，即使遭受巨大苦惱，內心也不動搖，因此，菩提心是最殊勝的。 內心平等如四大（mahābhūta，地、水、火、風），視一切眾生如虛空，常常樂於出家修行菩提，因此，菩提心是最殊勝的。 貪求寂靜，清凈身心，修行正法，觀察四聖諦（catvāri āryasatyāni，苦、集、滅、道），說真實語、法語、真義語，因此，菩提心是最殊勝的。 有所說法時，安住於法，勤修精進，摧毀魔業，對於所修之法不懈怠，因此，菩提心是最殊勝的。 親近善友，追求佛菩提，能夠度脫眾生生死苦海，能夠清凈一切六境（ṣaḍviṣaya，色、聲、香、味、觸、法），因此，菩提心是最殊勝的。 遠離障礙，去除五蓋（pañca nīvaraṇāni，貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑），諸根清凈，沒有驕慢，對治貪慾、嗔恚、愚癡，因此，菩提心是最殊勝的。 觀察善法，深入思維，具備正念之心，修習助菩提之法，獲得神通，不畏懼生死，樂於涅槃（nirvāṇa，解脫），因此，菩提心是最殊勝的。 凡有所說法，不為求食，對於諸法，心中沒有吝嗇，修行善法不求回報，因此，菩提心是最殊勝的。 不以其他乘（yāna，佛教的修行方法）攝受眾生，所說之法，眾生樂於接受並奉行，其心無量無邊，因此，菩提心是最殊勝的。 內外清凈，沒有過失，不畏懼生死，修行菩提，在修行菩提時，內心不後悔，因此，菩提心是最殊勝的。 瞭解眾生界，清凈國土

【English Translation】 English version Therefore, the bodhicitta (the mind of enlightenment) is the most supreme. When afflictions arise, generate a sense of shame, immediately confess to the Buddhas of the ten directions, cultivate virtuous practices to subdue the senses (indriya, referring to the six senses: eyes, ears, nose, tongue, body, and mind), therefore, the bodhicitta is the most supreme. Purify body, speech, and mind, understand the cause and effect of karma, be grateful, mindful of gratitude, and know how to repay kindness, believe in the twelve links of dependent origination (pratītyasamutpāda, the Buddhist theory of life and reincarnation), and have dignified conduct, therefore, the bodhicitta is the most supreme. Possess the practice of calm abiding (śamatha, tranquility of mind) and insight (vipaśyanā, wisdom), fully uphold the precepts, rejoice in bodhi, and even when experiencing great suffering, the mind does not waver, therefore, the bodhicitta is the most supreme. The mind is equal like the four great elements (mahābhūta, earth, water, fire, and wind), view all sentient beings as empty space, and always rejoice in leaving home to cultivate bodhi, therefore, the bodhicitta is the most supreme. Crave solitude, purify body and mind, practice the Dharma, contemplate the Four Noble Truths (catvāri āryasatyāni, suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering), speak truthfully, speak the Dharma, and speak with true meaning, therefore, the bodhicitta is the most supreme. When speaking the Dharma, abide in the Dharma, diligently cultivate effort, destroy the works of Mara, and do not slacken in the practice of the Dharma, therefore, the bodhicitta is the most supreme. Be close to virtuous friends, seek the bodhi of the Buddha, be able to ferry sentient beings across the sea of birth and death, be able to purify all six sense objects (ṣaḍviṣaya, form, sound, smell, taste, touch, and mental objects), therefore, the bodhicitta is the most supreme. Stay away from obstacles, remove the five hindrances (pañca nīvaraṇāni, sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), the senses are pure, without arrogance, counteract desire, hatred, and ignorance, therefore, the bodhicitta is the most supreme. Observe virtuous practices, contemplate deeply, possess a mind of mindfulness, cultivate the practices that aid bodhi, attain supernatural powers, not fear birth and death, and rejoice in nirvana (nirvāṇa, liberation), therefore, the bodhicitta is the most supreme. Whenever speaking the Dharma, it is not for the sake of food, and in regards to all dharmas, there is no stinginess in the mind, cultivate virtuous practices without seeking reward, therefore, the bodhicitta is the most supreme. Do not gather sentient beings with other vehicles (yāna, Buddhist paths of practice), the Dharma that is spoken, sentient beings are happy to accept and practice, the mind is immeasurable and boundless, therefore, the bodhicitta is the most supreme. Inside and outside are pure, without fault, not afraid of birth and death, cultivate bodhi, and when cultivating bodhi, the mind does not regret, therefore, the bodhicitta is the most supreme. Understand the realm of sentient beings, purify the land

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，　　莊嚴菩提不自為， 　迷惑眾生示正道，　　是故菩提心最勝。 　善知法界真實性，　　無分別智不可說， 　能破眾生怖畏想，　　是故菩提心最勝。 　若能具足如是法，　　是能淨髮菩提心， 　不為世法之所污，　　煩惱魔業亦復然； 　若有能發菩提心，　　是則能勝一切乘， 　能凈一切眾生心，　　亦能演說無上道。

「善男子！云何名為菩提之心押而不壞？押者名為大悲，緣於一切眾生，紹三寶種不令斷絕，為佛法故莊嚴善根，三十二相、八十種好，嚴凈世界，為護正法不惜身命。

「善男子！若為諸惡眾生打觸惱亂嬈害，悉當忍之，亦應不捨一切眾生，心不生悔不愁不惱，為調眾生勤加精進。若遇罵辱瞋恚打擲，默然受之終不加報，應作是念：『夫大乘者與世共諍。』何以故？一切眾生順生死流，大乘之法逆生死流；一切眾生各各諍訟，大乘之法破壞斗諍；一切眾生瞋恚熾盛，大乘之法除滅瞋心；一切眾生各各虛誑，大乘之法質直無虛。十方世界若有眾生，以諸刀杖隨逐菩薩，而作是言：『誰有發此菩提心者，我當假假支解其身如胡麻許。』菩薩聞此終不退轉菩提之心，亦不放舍慈悲喜捨、惠施、持戒、忍辱、精進、禪定、智慧。何以故？菩薩思惟：『我于無量無邊世中，受

【現代漢語翻譯】 現代漢語譯本 莊嚴的菩提心不是爲了自己而存在， 它引導迷惑的眾生走向正道， 因此，菩提心是最殊勝的。 它善於了解法界的真實本性， 其無分別的智慧無法用言語表達， 它能破除眾生的恐懼和妄想， 因此，菩提心是最殊勝的。 如果能夠具備這樣的品質， 就能清凈地發起菩提心， 不被世俗的法則所污染， 煩惱和魔業也無法侵擾； 如果有人能夠發起菩提心， 就能超越一切乘（教法）， 能夠凈化一切眾生的心， 也能宣說無上的真理。

『善男子！』，什麼叫做菩提之心堅固不壞？堅固不壞的意思是具有大悲心，它緣於一切眾生，延續三寶的種子不讓其斷絕，爲了佛法而莊嚴善根，成就三十二相、八十種好，莊嚴清凈世界，爲了守護正法而不惜生命。

『善男子！』，如果被各種惡劣的眾生打罵、觸碰、惱亂、侵擾，都應當忍受，也不應該捨棄一切眾生，心中不生後悔、不憂愁、不煩惱，爲了調伏眾生而勤奮精進。如果遇到辱罵、嗔恨、毆打，應當默默承受，最終不加以報復，應當這樣想：『修習大乘的人是與世俗相違背的。』為什麼呢？因為一切眾生都順著生死的河流漂流，而大乘的教法是逆著生死河流而行；一切眾生都各自爭鬥，而大乘的教法是破壞爭鬥；一切眾生嗔恨心熾盛，而大乘的教法是消除嗔恨心；一切眾生都虛妄不實，而大乘的教法是真實不虛。十方世界如果有眾生，拿著各種刀杖追逐菩薩，並且這樣說：『誰發起了菩提心，我就要將他的身體像胡麻一樣支解。』菩薩聽到這些話，最終也不會退轉菩提之心，也不會放棄慈悲喜捨、佈施、持戒、忍辱、精進、禪定、智慧。為什麼呢？菩薩會這樣思考：『我在無量無邊的世界中，已經受過

【English Translation】 English version The majestic Bodhi (enlightenment) is not for oneself, It guides confused beings to the right path, Therefore, the Bodhi mind is the most supreme. It is skilled in understanding the true nature of the Dharma realm, Its non-discriminating wisdom is beyond words, It can break through the fear and delusions of beings, Therefore, the Bodhi mind is the most supreme. If one can possess such qualities, One can purely generate the Bodhi mind, Not being defiled by worldly laws, Nor can afflictions and demonic deeds disturb it; If someone can generate the Bodhi mind, Then they can surpass all vehicles (teachings), Can purify the minds of all beings, And can also expound the unsurpassed truth.

'Good man!', what is called the Bodhi mind that is firm and unbreakable? Unbreakable means having great compassion, which is directed towards all beings, continuing the lineage of the Three Jewels (Buddha, Dharma, Sangha) without letting it be cut off, for the sake of the Buddha's teachings, adorning good roots, achieving the thirty-two marks and eighty minor marks, adorning and purifying the world, and not hesitating to give up one's life to protect the true Dharma.

'Good man!', if one is beaten, touched, disturbed, or harmed by various evil beings, one should endure it, and should not abandon all beings, not giving rise to regret, worry, or vexation in one's heart, and diligently strive to tame beings. If one encounters insults, hatred, or beatings, one should silently endure it, and ultimately not retaliate, one should think: 'Those who practice the Mahayana (Great Vehicle) are in conflict with the world.' Why? Because all beings flow along the river of birth and death, while the Mahayana teachings go against the flow of birth and death; all beings are in conflict with each other, while the Mahayana teachings break down conflict; all beings have intense hatred, while the Mahayana teachings eliminate hatred; all beings are false and unreal, while the Mahayana teachings are true and real. If there are beings in the ten directions who chase after Bodhisattvas with various knives and weapons, and say: 'Whoever has generated the Bodhi mind, I will dismember their body like sesame seeds.' Upon hearing these words, the Bodhisattva will ultimately not retreat from the Bodhi mind, nor will they abandon loving-kindness, compassion, joy, equanimity, generosity, morality, patience, diligence, meditation, and wisdom. Why? The Bodhisattva will think: 'In countless worlds, I have already endured

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大地獄、畜生、餓鬼、人、天等身，受行惡法，不能自利及利他人。若我或於無量世中，為彼惡人刀杖隨逐節節支解，我終不捨于菩提心及諸眾生。何以故？若我不能忍受如是世中苦者，何能堪忍地獄諸苦？行善法時，多有惡法來作障礙，我若不忍，云何能作種種善法？一切眾生施我惡事，我要當以善法施之；眾生施我刀杖罵辱，我以無上大忍施之。』菩薩摩訶薩若能如是思惟觀者，當知不久得阿耨多羅三藐三菩提，如是觀已能忍三押，謂身口意。

「云何押身？若菩薩身被支解時，爾時依法將順惡人，具足六波羅蜜。云何菩薩身被支解而得具足六波羅蜜？菩薩若被支解身體不惜身命，爾時具足檀波羅蜜；于彼惡人修集慈心，爾時具足尸波羅蜜；不瞋不罵不以惡事還往加之，爾時具足忍波羅蜜；為諸眾生勤行精進，終不捨離菩提之心，爾時具足精進波羅蜜；若他瞋打其心不動，不失正念其意清凈；爾時具足禪波羅蜜；觀身無常苦空無我，猶如草木瓦石等類，爾時具足般若波羅蜜。具足如是六波羅蜜已，押而不壞，是名押身。

「云何押口？忍於一切惡言罵辱若實不實，但責己身煩惱諸結，終不怨他，為諸眾生修集慈悲。菩薩摩訶薩修集如是忍惡罵時，即得具足忍波羅蜜。菩薩摩訶薩遇罵辱時，即作是念：

【現代漢語翻譯】 現代漢語譯本 地獄、畜生、餓鬼、人、天等眾生，他們的身體受著惡法的驅使，不能使自己受益，也不能使他人受益。如果我在無量世中，被那些惡人刀杖追逐，身體被節節肢解，我最終也不會捨棄菩提心以及對一切眾生的慈悲。為什麼呢？如果我不能忍受世間的這些痛苦，又怎麼能忍受地獄的種種苦難呢？當修行善法的時候，常常會有惡法來阻礙，如果我不能忍受，又怎麼能成就種種善法呢？一切眾生對我施加惡行，我應當用善法回報他們；眾生用刀杖、謾罵侮辱我，我應當用無上的大忍來回報他們。』菩薩摩訶薩如果能夠這樣思維觀察，應當知道不久就能證得阿耨多羅三藐三菩提（無上正等正覺），這樣觀察之後就能忍受身、口、意三方面的壓迫，稱為三押。 『什麼是押身呢？如果菩薩的身體被肢解的時候，這時應當依法順應那些惡人，具足六波羅蜜（六種到達彼岸的方法）。為什麼說菩薩身體被肢解時能夠具足六波羅蜜呢？菩薩如果身體被肢解，不吝惜自己的生命，這時就具足了檀波羅蜜（佈施）；對那些惡人修集慈悲心，這時就具足了尸波羅蜜（持戒）；不嗔恨、不謾罵、不以惡行報復，這時就具足了忍波羅蜜（忍辱）；爲了眾生勤奮精進，最終不捨離菩提之心，這時就具足了精進波羅蜜（精進）；如果他人嗔恨毆打，內心不動搖，不失去正念，保持意念清凈，這時就具足了禪波羅蜜（禪定）；觀察身體無常、苦、空、無我，如同草木瓦石等物，這時就具足了般若波羅蜜（智慧）。具足這六波羅蜜之後，壓迫也不能使之壞滅，這就叫做押身。 『什麼是押口呢？忍受一切惡言謾罵侮辱，無論是真實的還是虛假的，都只責備自己內心的煩惱和結縛，最終不怨恨他人，為一切眾生修集慈悲。菩薩摩訶薩修集這樣的忍受惡罵時，就能夠具足忍波羅蜜。菩薩摩訶薩遇到謾罵侮辱時，應當這樣想：

【English Translation】 English version Beings in hell, as animals, hungry ghosts, humans, and gods, their bodies are driven by evil practices, unable to benefit themselves or others. If, in countless lifetimes, I were to be pursued by those evil people with swords and sticks, my body dismembered piece by piece, I would ultimately not abandon the Bodhi mind and compassion for all beings. Why? If I cannot endure the sufferings of this world, how can I endure the various sufferings of hell? When practicing good deeds, there are often evil deeds that come to obstruct, and if I cannot endure, how can I accomplish various good deeds? If all beings inflict evil upon me, I should repay them with good deeds; if beings inflict swords, sticks, and insults upon me, I should repay them with supreme great patience.』 If a Bodhisattva Mahasattva can contemplate in this way, it should be known that they will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Having contemplated in this way, they can endure the three oppressions, namely, of body, speech, and mind, which are called the three 'pressures'. 『What is the 'pressure' on the body? If a Bodhisattva's body is being dismembered, at that time, they should follow the Dharma and comply with those evil people, fully possessing the Six Paramitas (six perfections). Why is it said that a Bodhisattva can fully possess the Six Paramitas when their body is being dismembered? If a Bodhisattva's body is being dismembered, they do not begrudge their life, at that time, they possess Dana Paramita (generosity); they cultivate compassion towards those evil people, at that time, they possess Sila Paramita (morality); they do not become angry, do not curse, and do not retaliate with evil deeds, at that time, they possess Ksanti Paramita (patience); they diligently strive for the sake of all beings, ultimately not abandoning the Bodhi mind, at that time, they possess Virya Paramita (effort); if others are angry and strike them, their mind does not waver, they do not lose right mindfulness, and their mind remains pure, at that time, they possess Dhyana Paramita (meditation); they observe the body as impermanent, suffering, empty, and without self, like grass, wood, tiles, and stones, at that time, they possess Prajna Paramita (wisdom). Having fully possessed these Six Paramitas, the pressure cannot destroy them, this is called the 'pressure' on the body. 『What is the 'pressure' on speech? Enduring all evil words, curses, and insults, whether true or false, one should only blame one's own inner afflictions and fetters, ultimately not resenting others, and cultivating compassion for all beings. When a Bodhisattva Mahasattva cultivates such endurance of evil curses, they can fully possess Ksanti Paramita. When a Bodhisattva Mahasattva encounters curses and insults, they should think thus:

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『是人往世慳貪因緣，親近惡友得是噁心，我破慳貪修集惠施親近善友，是故我能捨是瞋恚。』爾時具足檀波羅蜜。菩薩摩訶薩遇罵辱時，作是念言：『是人破戒不信業果，是故罵我，我受持戒信于業報，是故修忍念于菩提，護持正法將順眾生。』爾時具足尸波羅蜜。菩薩摩訶薩遇罵辱時，作是思惟：『是人懈怠不修善法，是故罵我，我勤精進修集善法舍離瞋心，于善法所心無厭足，我今要當設大方便，先令是人坐菩提樹，然後我當取菩提果。』爾時具足精進波羅蜜。菩薩摩訶薩遇罵辱時，復作是念：『是人失念狂亂放逸煩惱所污，我今破壞一切煩惱，為如是等諸惡眾生髮菩提心。若諸眾生悉清凈者，我復何緣發菩提心？是故專心緣念菩提心不匆務。』爾時具足禪波羅蜜。菩薩摩訶薩遇罵辱時，復作是念：『是人著我我所眾生壽命士夫，我依法界，法界之中誰罵誰受，我亦不見一法是罵及以罵者。』爾時具足般若波羅蜜。若能至心受持修行五波羅蜜，爾時具足忍波羅蜜，是名押口。

「云何押心？不畏魔眾退菩提心，不畏一切眾邪異見退菩提心，不畏地獄、餓鬼、畜生種種諸苦退菩提心。若見佛像來作是言：『汝亦不能發菩提心，菩提之道甚為難得，不如早修聲聞乘法，速證涅槃受大安樂。』菩薩爾時聞是語已

【現代漢語翻譯】 現代漢語譯本：'這個人往昔因為慳吝貪婪的因緣，親近惡友而生起這種噁心。我破除慳吝貪婪，修習佈施，親近善友，所以能夠捨棄這種嗔恚。'這時，他圓滿了佈施波羅蜜（Dāna pāramitā，佈施的完美）。菩薩摩訶薩遇到辱罵時，會這樣想：'這個人破戒，不相信業報，所以辱罵我。我受持戒律，相信業報，所以修習忍辱，憶念菩提，護持正法，順應眾生。'這時，他圓滿了持戒波羅蜜（Śīla pāramitā，持戒的完美）。菩薩摩訶薩遇到辱罵時，會這樣思惟：'這個人懈怠，不修習善法，所以辱罵我。我勤奮精進，修習善法，舍離嗔心，對於善法心無厭足。我現在應當設定大的方便，先讓這個人坐在菩提樹下，然後我再取得菩提果。'這時，他圓滿了精進波羅蜜（Vīrya pāramitā，精進的完美）。菩薩摩訶薩遇到辱罵時，又會這樣想：'這個人失念，狂亂放逸，被煩惱所污染。我現在要破壞一切煩惱，為像這樣惡劣的眾生髮菩提心。如果所有眾生都清凈了，我還有什麼理由要發菩提心呢？所以要專心緣念菩提心，不匆忙。'這時，他圓滿了禪定波羅蜜（Dhyāna pāramitā，禪定的完美）。菩薩摩訶薩遇到辱罵時，又會這樣想：'這個人執著於我、我所、眾生、壽命、士夫（五蘊的虛妄概念）。我依據法界，在法界之中，誰罵誰受呢？我也看不到有一個法是罵，以及罵者。'這時，他圓滿了般若波羅蜜（Prajñā pāramitā，智慧的完美）。如果能夠至誠受持修行五波羅蜜，這時就圓滿了忍辱波羅蜜（Kṣānti pāramitā，忍辱的完美），這叫做押口。 「什麼是押心？不畏懼魔眾而退失菩提心，不畏懼一切邪見異端而退失菩提心，不畏懼地獄、餓鬼、畜生種種痛苦而退失菩提心。如果見到佛像來對他說：『你也不能發起菩提心，菩提之道非常難以獲得，不如早點修習聲聞乘法，迅速證得涅槃，享受大安樂。』菩薩這時聽到這些話后

【English Translation】 English version: 'This person, due to past causes of stinginess and greed, and associating with bad friends, developed this evil mind. I break free from stinginess and greed, cultivate generosity, and associate with good friends, therefore I am able to abandon this anger.' At this time, he has perfected the Dāna pāramitā (perfection of generosity). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person breaks precepts and does not believe in karmic consequences, therefore he abuses me. I uphold precepts and believe in karmic retribution, therefore I cultivate patience, remember Bodhi, protect the Dharma, and accord with sentient beings.' At this time, he has perfected the Śīla pāramitā (perfection of morality). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person is lazy and does not cultivate good deeds, therefore he abuses me. I diligently cultivate good deeds, abandon anger, and have no satiety for good deeds. Now I must establish great skillful means, first allowing this person to sit under the Bodhi tree, and then I will attain the Bodhi fruit.' At this time, he has perfected the Vīrya pāramitā (perfection of vigor). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person has lost mindfulness, is confused and unrestrained, and is defiled by afflictions. Now I will destroy all afflictions and generate the Bodhi mind for such evil beings. If all beings were pure, why would I need to generate the Bodhi mind? Therefore, I will focus on the Bodhi mind and not be hasty.' At this time, he has perfected the Dhyāna pāramitā (perfection of meditation). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person is attached to self, what belongs to self, sentient beings, life, and person (the illusory concepts of the five aggregates). I rely on the Dharmadhātu (the realm of reality), within the Dharmadhātu, who abuses and who receives? I also do not see a single dharma that is abuse or an abuser.' At this time, he has perfected the Prajñā pāramitā (perfection of wisdom). If one can sincerely uphold and practice the five pāramitās, then at that time, one has perfected the Kṣānti pāramitā (perfection of patience), this is called 'sealing the mouth'. 「What is 'sealing the mind'? Not fearing the demon hordes and abandoning the Bodhi mind, not fearing all heretical views and abandoning the Bodhi mind, not fearing the various sufferings of hell, hungry ghosts, and animals and abandoning the Bodhi mind. If one sees a Buddha image and it says: 'You also cannot generate the Bodhi mind, the path of Bodhi is very difficult to attain, it is better to quickly cultivate the Śrāvakayāna (path of the hearers), quickly attain Nirvana, and enjoy great bliss.' When the Bodhisattva hears these words

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，即自思惟菩提之道難之與易：『我終不退，定當得到菩提樹下坐金剛床。我昔己請一切眾生，許當以法而惠施之。我今未與，云何欺誑？我當隨順一切佛心。』堪忍如是押心之事，不誑諸佛人天大眾及以已身，是名押心。」

爾時，世尊即說頌曰：

「向菩提道心不壞，　　大慈大悲亦復然， 　又不斷絕三寶種，　　無量莊嚴為菩提。 　為佛十力四無畏，　　三十二相八十好， 　無量世中舍財施，　　亦受種種大苦惱， 　為得三寶諸功德，　　受持正法而廣說， 　為度眾生生死海，　　是故堪受種種苦。 　十方世界惡眾生，　　執持刀杖逼我身， 　心終不動失菩提，　　憐愍一切眾生故， 　無量劫中受苦惱，　　不能自利及利他， 　今我此忍大利益，　　亦能得佛無量德。 　為佛功德碎其身，　　猶如胡麻心不悔， 　心亦不退無上道，　　多受諸苦為菩提。 　行住坐臥念菩提，　　其心寂靜離煩惱； 　若欲起瞋于眾生，　　先當怨己及煩惱。 　三惡道中受諸苦，　　為諸眾生得佛道， 　不求人天上快樂，　　甘樂為眾受諸苦。 　若於人中所受苦，　　不及地獄百千一， 　雖受三惡無量苦，　　亦不退失菩提心。 　觀身無常及無我，　　四大之性如四蛇， 　至心放舍

【現代漢語翻譯】 現代漢語譯本 即自己思考菩提之道是難還是易：『我最終不會退縮，必定會在菩提樹下坐上金剛座。我過去已經請一切眾生，承諾會用佛法來施予他們。我現在還沒有給予，怎麼能欺騙他們呢？我應當順應一切佛的心意。』能夠忍受這樣堅定自己心意的事情，不欺騙諸佛、人天大眾以及自己，這叫做堅定心意。」， 當時，世尊就說了偈語： 『嚮往菩提道的心不壞，大慈大悲也是如此， 又不中斷三寶（佛、法、僧）的種子，以無量的莊嚴來成就菩提。 爲了佛的十力（如來十種智慧力）、四無畏（佛的四種無所畏懼的自信），三十二相（佛的三十二種殊勝的身體特徵）、八十種好（佛的八十種細微的身體特徵）， 在無量世中捨棄財物佈施，也承受種種巨大的苦惱， 爲了得到三寶的各種功德，受持正法並廣泛宣說， 爲了度脫眾生脫離生死苦海，所以能夠承受種種苦難。 十方世界邪惡的眾生，拿著刀杖逼迫我的身體， 我的心最終也不會動搖而失去菩提心，因為憐憫一切眾生， 在無量劫中承受苦惱，不能夠自己利益自己和利益他人， 現在我這種忍耐有大利益，也能夠得到佛的無量功德。 爲了佛的功德粉碎自己的身體，就像碾碎胡麻一樣心不後悔， 心也不會退轉無上道，多受各種苦難是爲了菩提。 行住坐臥都想著菩提，內心寂靜遠離煩惱； 如果想要對眾生生起嗔恨，應當先怨恨自己和煩惱。 在三惡道（地獄、餓鬼、畜生）中承受各種苦難，爲了讓眾生得到佛道， 不求人天上的快樂，甘願為眾生承受各種苦難。 如果在人間所受的苦，比不上地獄的百分之一千分之一， 即使承受三惡道無量的苦難，也不會退失菩提心。 觀察身體是無常的並且沒有自我，四大（地、水、火、風）的性質就像四條蛇， 真心放下。

【English Translation】 English version That is, to contemplate whether the path to Bodhi (enlightenment) is difficult or easy: 『I will never retreat, and I will surely attain the Vajra seat under the Bodhi tree. In the past, I have already invited all sentient beings, promising to bestow the Dharma (Buddhist teachings) upon them. Now that I have not yet given it, how can I deceive them? I should follow the minds of all Buddhas.』 Being able to endure such a matter of firming one's mind, not deceiving the Buddhas, the masses of humans and devas (gods), and oneself, this is called firming one's mind.」 At that time, the World Honored One spoke the following verses: 『The mind that aspires to the path of Bodhi does not break, and great compassion and great mercy are also like this, And the seeds of the Three Jewels (Buddha, Dharma, Sangha) are not cut off, with immeasurable adornments to achieve Bodhi. For the sake of the Ten Powers of the Buddha (ten kinds of wisdom of the Tathagata), the Four Fearlessnesses (four kinds of fearless confidence of the Buddha), the Thirty-two Marks (thirty-two special physical characteristics of the Buddha), and the Eighty Minor Marks (eighty subtle physical characteristics of the Buddha), In immeasurable lifetimes, giving up wealth in charity, and also enduring all kinds of great suffering, In order to obtain the various merits of the Three Jewels, upholding the Right Dharma and widely proclaiming it, In order to deliver sentient beings from the sea of birth and death, therefore, one can endure all kinds of suffering. The evil sentient beings of the ten directions, holding swords and staffs, force my body, My mind will never waver and lose the Bodhi mind, because of compassion for all sentient beings, In immeasurable kalpas (eons), enduring suffering, unable to benefit oneself and others, Now my endurance has great benefit, and I can also obtain the immeasurable merits of the Buddha. For the merits of the Buddha, crushing my body, like crushing sesame seeds, my heart does not regret, The mind will not retreat from the unsurpassed path, enduring much suffering for Bodhi. Walking, standing, sitting, and lying down, thinking of Bodhi, the mind is peaceful and free from afflictions; If you want to arise anger towards sentient beings, you should first resent yourself and your afflictions. In the three evil paths (hell, hungry ghosts, animals), enduring all kinds of suffering, in order to let sentient beings attain the Buddha path, Not seeking the happiness of humans and devas, willingly enduring all kinds of suffering for sentient beings. If the suffering endured in the human realm is not even one ten-thousandth of that in hell, Even if enduring immeasurable suffering in the three evil paths, one will not lose the Bodhi mind. Observing that the body is impermanent and without self, the nature of the four elements (earth, water, fire, wind) is like four snakes, Sincerely letting go.

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如是身，　　能得智慧無上道。 　流轉諸有受諸苦，　　以不能觀身真實， 　菩薩能觀身真實，　　是故永離諸苦惱。 　行惡之時無妨礙，　　修行善法多留難， 　諸佛世尊為證知，　　是故我受種種苦。 　我今能忍如是等，　　身口意業無量苦， 　以是因緣菩提心，　　堅牢畢竟不可動。 　捨身具六波羅蜜，　　于身無貪具足檀； 　于彼惡人生慈心，　　是故具足於尸羅； 　割身能忍不生瞋，　　以是因緣具羼提； 　受苦時心不動轉，　　是故具足毗梨耶； 　不失念心樂寂靜，　　是故具足於禪那； 　觀身無我無我所，　　爾時具足於般若。 　若我能作是莊嚴，　　不久定得無上道； 　若我不忍惡口業，　　云何能壞眾煩惱？ 　若我調伏身口意，　　則能忍受眾苦逼， 　能壞一切諸魔眾，　　雖有眾邪我不動。 　若欲具足波羅蜜，　　如來十力四無畏， 　獲得無上無價寶，　　當學調伏身口意。

「善男子！云何名為穿菩提心？菩薩既發菩提心已，終不生於相似我慢，不著菩提心、不貪菩提心、不愛菩提心、不觀菩提心，如是則能令心寂靜，觀深法界觀諸佛法。深法界者，謂十二因緣遠離二邊，一切諸法性自無我，觀於我性一切法性空無有主，住空三昧無相無愿。知諸

【現代漢語翻譯】 現代漢語譯本 像這樣的身體，能夠獲得無上智慧之道。 在各種生命形式中流轉，遭受各種痛苦，是因為不能看清身體的真實本質。 菩薩能夠看清身體的真實本質，因此永遠脫離各種痛苦煩惱。 當做壞事的時候沒有障礙，修行善法的時候卻有很多阻礙。 諸佛世尊可以為我作證，所以我才承受種種痛苦。 我現在能夠忍受這些，身體、語言和意念所產生的無量痛苦。 因為這個原因，菩提心堅固，最終不可動搖。 捨棄身體，具足六波羅蜜（六種到達彼岸的方法），對身體沒有貪戀，具足佈施（檀那）。 對那些惡人產生慈悲心，因此具足持戒（尸羅）。 即使被割裂身體也能忍受，不生嗔恨，因此具足忍辱（羼提）。 在遭受痛苦的時候，內心不為所動，因此具足精進（毗梨耶）。 不失去正念，喜歡寂靜，因此具足禪定（禪那）。 觀察身體無我，沒有我所擁有的東西，這時就具足智慧（般若）。 如果我能做到這樣的莊嚴，不久一定能獲得無上之道。 如果我不能忍受惡語，又怎麼能摧毀各種煩惱呢？ 如果我能調伏身、口、意，就能忍受各種痛苦的逼迫。 能摧毀一切魔眾，即使有各種邪惡勢力，我也不會動搖。 如果想要具足波羅蜜，如來的十力（如來所具有的十種力量）和四無畏（佛的四種無所畏懼的自信）， 獲得無上無價的珍寶，應當學習調伏身、口、意。 『善男子！什麼叫做穿透菩提心？菩薩既然發了菩提心，就永遠不會產生相似的傲慢，不執著于菩提心，不貪戀菩提心，不愛慕菩提心，不觀察菩提心，這樣就能使內心寂靜，觀察深奧的法界，觀察諸佛的教法。深奧的法界，指的是十二因緣（佛教關於生命輪迴的理論）遠離兩種極端，一切諸法的本性都是無我的，觀察我的本性，一切法的本性都是空無主宰的，安住在空三昧（一種禪定狀態），無相無愿。知道各種

【English Translation】 English version Such a body can attain the unsurpassed path of wisdom. Revolving through various existences, enduring all kinds of suffering, is because one cannot perceive the true nature of the body. A Bodhisattva can perceive the true nature of the body, therefore they are forever free from all suffering and afflictions. When doing evil, there are no hindrances, but when cultivating good, there are many obstacles. The Buddhas, the World Honored Ones, can bear witness to this, and that is why I endure all kinds of suffering. I am now able to endure these, the immeasurable sufferings arising from body, speech, and mind. Because of this, the Bodhi mind is firm and ultimately unshakeable. Relinquishing the body, one fulfills the six Paramitas (six perfections), having no attachment to the body, one fulfills generosity (Dana). Generating compassion for those who are evil, therefore one fulfills morality (Sila). Even when the body is cut apart, one can endure without anger, therefore one fulfills patience (Ksanti). When enduring suffering, the mind does not waver, therefore one fulfills diligence (Virya). Not losing mindfulness, delighting in tranquility, therefore one fulfills meditation (Dhyana). Observing the body as without self, without anything belonging to self, at that time one fulfills wisdom (Prajna). If I can accomplish such adornment, I will surely attain the unsurpassed path soon. If I cannot endure harsh words, how can I destroy all afflictions? If I can subdue body, speech, and mind, then I can endure the pressure of all sufferings. I can destroy all the hosts of demons, and even with all kinds of evil forces, I will not waver. If one wishes to fulfill the Paramitas, the ten powers of the Tathagata (ten powers of a Buddha) and the four fearlessnesses (four kinds of fearlessness of a Buddha), To obtain the unsurpassed and priceless treasure, one should learn to subdue body, speech, and mind. 『Good man! What is meant by penetrating the Bodhi mind? Once a Bodhisattva has generated the Bodhi mind, they will never give rise to similar arrogance, not clinging to the Bodhi mind, not craving the Bodhi mind, not loving the Bodhi mind, not observing the Bodhi mind. In this way, they can make the mind tranquil, observe the profound Dharma realm, and observe the teachings of all Buddhas. The profound Dharma realm refers to the twelve links of dependent origination (Buddhist theory of the cycle of life) being free from the two extremes, the nature of all dharmas is without self, observing the nature of self, the nature of all dharmas is empty and without a master, abiding in the emptiness Samadhi (a state of meditation), without form and without desire. Knowing all

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行法無所造作，觀色如沫、受如水泡、想如熱焰、行如芭蕉、識則如幻，觀界無作無有動搖，入如聾盲，心無暫住，憍慢之結都無生處。諸法無二無有分別，一味一乘一道一源。觀一切聲無有聲相，一切音聲次第不合，一切諸法不可宣說。了知苦相、集無我所、于滅無增、知道畢竟，無障礙故。觀身念處、知去來受、念心出滅、知於法界。觀界非界，故修正勤；欲得自在，故修如意。離諸煩惱，名為信根；樂於寂靜，名精進根；非有念故，名爲念根；非思惟故，名為定根；遠離一切，名為慧根；不隨他故，名為信力；無障礙故，名精進力；不退轉故，名爲念力；心得自在，名為定力；不觀善惡，名為慧力；不放逸故，名念覺分；入諸法故名，擇法覺分；如法行故，名進覺分；遠離惡故，名喜覺分；身心寂靜，名除覺分；知實三昧，名定覺分；不觀於二，名舍覺分；遠離諸見，名為正見；離諸覺觀，名正思惟；知諸聲性，名為正語；于身口意不生貪著，名為正業；離嫉妒心，名為正命；不增不減，名正精進；于善不善不生貪著，是名正念；觀諸心界，是名正定。

「實相之性其性寂靜，畢竟義者，名無常、苦、無我，假名清凈大凈。能調心者、名之為施；身心清凈、名之為戒；諸法無常、名之為忍；勤修是智、名

【現代漢語翻譯】 現代漢語譯本：修行的方法是不造作，觀察色法如泡沫，感受如水泡，想念如熱焰，行為如芭蕉，意識如幻影。觀察諸界，不造作，沒有動搖，進入時如聾如盲，心不暫住，驕慢的結都無從生起。諸法無二，沒有分別，只有一個味道，一個乘，一條道路，一個源頭。觀察一切聲音，沒有聲音的相狀，一切音聲次第不相合，一切諸法不可宣說。了知苦的相狀，集是無我所，對於滅沒有增減，知道究竟，因為沒有障礙。觀察身念處，知道感受的來去，念心出滅，知道法界。觀察界非界，所以修正勤；想要得到自在，所以修如意。遠離各種煩惱，名為信根；樂於寂靜，名為精進根；因為沒有念頭，名爲念根；因為沒有思惟，名為定根；遠離一切，名為慧根；不隨從他人，名為信力；沒有障礙，名為精進力；不退轉，名爲念力；心得自在，名為定力；不觀察善惡，名為慧力；不放逸，名爲念覺分；進入諸法，名為擇法覺分；如法修行，名為精進覺分；遠離惡，名為喜覺分；身心寂靜，名為除覺分；知道真實的三昧，名為定覺分；不觀察二元對立，名為舍覺分；遠離各種見解，名為正見；遠離各種覺觀，名為正思惟；知道各種聲音的本性，名為正語；對於身口意不生貪著，名為正業；遠離嫉妒心，名為正命；不增不減，名為正精進；對於善不善不生貪著，是名正念；觀察各種心界，是名正定。 實相的本性是寂靜的，究竟的意義，名為無常、苦、無我，假名為清凈大凈。能夠調伏心，名為佈施；身心清凈，名為持戒；諸法無常，名為忍辱；勤修這種智慧，名為精進。

【English Translation】 English version: The practice of Dharma is without contrivance. Observe form as foam, feeling as a water bubble, perception as a heat haze, volitional formations as a banana tree, and consciousness as an illusion. Observe the realms without contrivance, without wavering, entering as if deaf and blind, the mind not dwelling for a moment, and the knots of arrogance have no place to arise. All dharmas are non-dual, without distinctions, of one flavor, one vehicle, one path, one source. Observe all sounds without sound-characteristics, all sounds not sequentially connected, all dharmas cannot be spoken. Understand the characteristic of suffering, that accumulation is without self, regarding cessation there is no increase, knowing the ultimate, because there is no obstruction. Observe the mindfulness of the body, know the coming and going of feelings, the arising and ceasing of mind, know the realm of Dharma. Observe the realms as non-realms, therefore cultivate right diligence; desiring to attain freedom, therefore cultivate psychic power. Separating from all afflictions is called the root of faith; delighting in tranquility is called the root of vigor; because there is no thought, it is called the root of mindfulness; because there is no contemplation, it is called the root of concentration; separating from all is called the root of wisdom; not following others is called the power of faith; without obstruction is called the power of vigor; not regressing is called the power of mindfulness; the mind attaining freedom is called the power of concentration; not observing good and evil is called the power of wisdom; not being negligent is called the factor of mindfulness; entering all dharmas is called the factor of investigation; practicing according to the Dharma is called the factor of vigor; separating from evil is called the factor of joy; body and mind being tranquil is called the factor of tranquility; knowing the true samadhi is called the factor of concentration; not observing duality is called the factor of equanimity; separating from all views is called right view; separating from all perception and contemplation is called right thought; knowing the nature of all sounds is called right speech; not being attached to body, speech, and mind is called right action; separating from jealousy is called right livelihood; neither increasing nor decreasing is called right effort; not being attached to good or evil is called right mindfulness; observing all mental realms is called right concentration. The nature of true reality is tranquil, the ultimate meaning is called impermanence, suffering, no-self, provisionally named pure great purity. Being able to tame the mind is called giving; body and mind being pure is called morality; all dharmas being impermanent is called patience; diligently cultivating this wisdom is called vigor.

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為精進；內外清凈、名為三昧；觀真實故、名為智慧；知諸眾生心性本凈、是名為慈；觀於一切等如虛空、是名為悲；斷一切喜、名為喜心；遠一切行、名為舍心，一切諸法未來世凈，過去種種現在無我。

「善男子！若能真實觀察了知如是等法，是名為穿菩提心寶。菩薩觀察如是法已，次第得一切法自在陀羅尼。

「善男子！譬如日月不作往來照明之心，以諸眾生福德力故，自行往返壞諸闇冥。善男子！菩薩摩訶薩若能觀瞭如是等法，亦復如是，不作是念：『我當利益無量眾生，而令眾生大得利益。』善男子！若菩薩摩訶薩能作是觀，是名禪波羅蜜、般若波羅蜜。何以故？入定乃能作如是觀，亂心不能，定者即是禪波羅蜜，觀者即是般若波羅蜜，如是乃能觀于真實，了了見於一切法相。云何名見一切法相？一切法相名無相相。言無相者即是無作，即此無作名之為相。若能永斷如是無相，即無相相。又無相者名無生相，無相相者名無滅相，無生無滅名無相無相相。若見無生無滅無作、無一無二、無瞋無諍無有，如爾不動不轉知於法性，是名真性、是名法性、是名實性。

「善男子！菩薩摩訶薩若真實知如是等法，名非住住。」

說是法時，十二那由他眾生髮阿耨多羅三藐三菩提心，萬六千天

【現代漢語翻譯】 現代漢語譯本 爲了精進修行，達到內外清凈的狀態，這被稱為三昧（Samadhi，禪定）；因為能觀察到事物的真實本質，這被稱為智慧（Prajna）；知道一切眾生的心性本來清凈，這被稱為慈（Maitri，慈愛）；觀察一切眾生平等如同虛空，這被稱為悲（Karuna，悲憫）；斷除一切喜悅的執著，這被稱為喜心（Mudita，隨喜）；遠離一切行為的執著，這被稱為舍心（Upeksha，捨棄）。一切諸法在未來世都是清凈的，過去種種已成過去，現在沒有一個真實的『我』。 『善男子！如果能夠真實地觀察和了解這些法，這就叫做穿透菩提心寶。菩薩觀察這些法之後，就能次第獲得一切法自在陀羅尼（Dharani，總持）。』 『善男子！譬如太陽和月亮不會有想要來回照耀的心念，而是因為眾生的福德之力，自然地執行往返，破除黑暗。善男子！菩薩摩訶薩如果能夠觀察和了解這些法，也是如此，不會有這樣的念頭：『我應當利益無量眾生，從而使眾生獲得大利益。』善男子！如果菩薩摩訶薩能夠這樣觀察，這就叫做禪波羅蜜（Dhyana Paramita，禪定波羅蜜）和般若波羅蜜（Prajna Paramita，智慧波羅蜜）。為什麼呢？因為只有入定才能進行這樣的觀察，散亂的心是做不到的。入定就是禪波羅蜜，觀察就是般若波羅蜜，這樣才能觀察到真實，清楚地看到一切法的實相。什麼叫做見到一切法的實相呢？一切法的實相就是無相之相。所謂無相，就是無作，而這無作就叫做相。如果能夠永遠斷除這種無相，就達到了無相之相。而無相又叫做無生之相，無相之相叫做無滅之相，無生無滅叫做無相無相之相。如果能見到無生無滅無作、無一無二、無嗔無諍無有，像這樣不動不轉地了解法性，這就叫做真性、叫做法性、叫做實性。』 『善男子！菩薩摩訶薩如果真實地瞭解這些法，就叫做非住住。』 當佛陀宣說此法時，有十二那由他（Nayuta，數量單位）的眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），一萬六千天人...

【English Translation】 English version For the sake of diligent practice, achieving inner and outer purity is called Samadhi; because one can observe the true nature of things, this is called Prajna (wisdom); knowing that the minds of all beings are originally pure is called Maitri (loving-kindness); observing all beings as equal like the void is called Karuna (compassion); cutting off attachment to all joy is called Mudita (sympathetic joy); distancing oneself from attachment to all actions is called Upeksha (equanimity). All dharmas are pure in the future, the various pasts are past, and there is no real 'self' in the present. 'Good man! If one can truly observe and understand these dharmas, this is called piercing the treasure of the Bodhi mind. After a Bodhisattva observes these dharmas, they can gradually attain the Dharani (mantra) of freedom in all dharmas.' 'Good man! For example, the sun and moon do not have the intention to shine back and forth, but because of the merit of beings, they naturally move back and forth, destroying darkness. Good man! If a Bodhisattva Mahasattva can observe and understand these dharmas, it is the same; they will not have the thought: 'I should benefit countless beings, so that beings may obtain great benefit.' Good man! If a Bodhisattva Mahasattva can observe in this way, this is called Dhyana Paramita (perfection of meditation) and Prajna Paramita (perfection of wisdom). Why? Because only in Samadhi can one make such observations; a scattered mind cannot. Entering Samadhi is Dhyana Paramita, and observing is Prajna Paramita. Only in this way can one observe the truth and clearly see the true nature of all dharmas. What is called seeing the true nature of all dharmas? The true nature of all dharmas is the form of no-form. What is called no-form is no-action, and this no-action is called form. If one can forever cut off this no-form, one reaches the form of no-form. And no-form is also called the form of no-birth, and the form of no-form is called the form of no-death. No-birth and no-death is called the form of no-form of no-form. If one can see no-birth, no-death, no-action, no-one, no-two, no-anger, no-strife, no-existence, and thus, without moving or changing, understand the nature of dharma, this is called true nature, called dharma nature, called real nature.' 'Good man! If a Bodhisattva Mahasattva truly understands these dharmas, it is called non-abiding abiding.' When the Buddha spoke this Dharma, twelve Nayutas (a unit of large number) of beings generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, and sixteen thousand devas...

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得無生忍。

爾時，世尊即說頌曰：

「能破一切諸法相，　　清凈無上菩提心， 　若能如是觀察者，　　即得不著一切法。 　明見甚深諸法界，　　亦不怖畏於涅槃， 　以是不怖因緣故，　　則能增長於佛法。 　明信于因及果報，　　十二因緣亦如是， 　遠離二邊常斷見，　　隨意種種說正法。 　于常無常心不著，　　又能演說于中道， 　知一切法是空性，　　無有眾生無壽命。 　一切諸法空無相，　　亦復無有次第生， 　其性本來常寂靜，　　無有能作如虛空。 　不觀一切諸法相，　　了了覺知無有生， 　觀色如沫受如泡，　　想如熱焰行芭蕉， 　觀心如幻四大空，　　觀入猶如聾盲者， 　又觀心意無內外，　　心無住處界無二。 　不著諸法色色相，　　雖有是知無憍慢， 　觀一切法皆平等，　　一味一乘一道源， 　能知如是真實義，　　了了能觀於法界。 　無有音聲能觀聲；　　無有心意能觀心； 　無有文字觀文字；　　是能真實知法界。 　一切法義不可說，　　聲及文字亦復然， 　真實知苦集滅道，　　具足繫心四念處， 　于諸法界無分別，　　其心能得大自在。 　遠離一切諸煩惱，　　修四正勤行精進， 　為得無礙大自在，　　勤心修集四如意。

【現代漢語翻譯】 現代漢語譯本 證得無生法忍（Anutpattika-dharma-ksanti）。 那時，世尊即說偈頌道： 『能破除一切諸法之相，清凈無上的菩提心，若能如此觀察，即能不執著於一切法。 明晰地見到甚深的諸法界，也不畏懼涅槃，因為不畏懼的緣故，就能增長佛法。 明確相信因果報應，十二因緣也是如此，遠離常見和斷見這兩種極端，隨意宣說種種正法。 對於常與無常，心不執著，又能闡述中道，知道一切法都是空性，沒有眾生也沒有壽命。 一切諸法都是空無自性，也沒有次第產生，其本性本來就是寂靜的，沒有能動作者，如同虛空。 不觀察一切諸法的表相，清清楚楚地覺知沒有生起，觀察色法如泡沫，受如水泡，想如熱焰，行如芭蕉。 觀察心如幻象，四大皆空，觀察諸入（ayatana）猶如聾盲之人，又觀察心意無內外，心無住處，界無二。 不執著于諸法的表相，雖然知道這些道理，卻沒有驕慢之心，觀察一切法都是平等的，一味、一乘、一道的根源。 能夠知道這樣的真實意義，清清楚楚地觀察法界。 沒有聲音能觀察聲音；沒有心意能觀察心意；沒有文字能觀察文字；這才是真正地了解法界。 一切法義都不可言說，聲音和文字也是如此，真實地瞭解苦、集、滅、道四聖諦，具足繫心於四念處。 對於諸法界沒有分別，其心能夠得到大自在。 遠離一切煩惱，修習四正勤，精進行道，爲了獲得無礙的大自在，勤勉修習四如意足。

【English Translation】 English version Attaining the 'Non-origination Dharma-kshanti' (Anutpattika-dharma-ksanti). At that time, the World Honored One spoke in verse: 'Able to break through all the appearances of dharmas, the pure and supreme Bodhi mind, if one can observe in this way, one will not be attached to any dharma. Clearly seeing the profound realms of all dharmas, and not fearing Nirvana, because of this fearlessness, one can increase the Buddha's teachings. Clearly believing in cause and effect, the twelve links of dependent origination are also like this, staying away from the two extremes of eternalism and annihilationism, freely expounding various true dharmas. Not being attached to permanence or impermanence, and also being able to expound the Middle Way, knowing that all dharmas are empty in nature, there are no sentient beings and no life span. All dharmas are empty and without self-nature, and they do not arise in sequence, their nature is originally tranquil, there is no agent, like empty space. Not observing the appearances of all dharmas, clearly realizing that there is no arising, observing form as foam, feeling as a bubble, perception as a mirage, formations as a banana tree. Observing the mind as an illusion, the four great elements are empty, observing the sense bases (ayatana) as if one were deaf and blind, and also observing that the mind has no inside or outside, the mind has no dwelling place, and the realms are not two. Not being attached to the appearances of dharmas, although knowing these principles, there is no arrogance, observing that all dharmas are equal, the source of one taste, one vehicle, and one path. Being able to know such true meaning, clearly observing the dharma realm. There is no sound that can observe sound; there is no mind that can observe mind; there are no words that can observe words; this is truly understanding the dharma realm. All the meanings of dharmas are inexpressible, sounds and words are also like this, truly understanding the Four Noble Truths of suffering, origin, cessation, and path, fully focusing the mind on the Four Foundations of Mindfulness. Having no discrimination towards the dharma realms, the mind can attain great freedom. Staying away from all afflictions, practicing the Four Right Exertions, diligently practicing the path, in order to obtain unobstructed great freedom, diligently practicing the Four Bases of Power.

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於一切法不貪著，　　為于如是修信根； 　常樂住于大寂靜，　　是故修集精進根； 　心無念慮知真實，　　是故修集於念根； 　悉能調伏諸心想，　　是故修集於定根； 　為能觀察於法界，　　是故修集於慧根。 　為欲了知諸法界，　　是故修集七覺分； 　不觀諸法一二數，　　是故修集八正道。 　如意能以財物施，　　亦能如意受持戒， 　又能清凈于內外，　　是則名為大神通。 　一切諸法本性凈，　　是故修集於慈悲； 　斷一切喜諸煩惱，　　是故修集於喜心； 　一切諸法本性凈，　　去來現在亦復然， 　若觀諸法無生滅，　　是人即得真實知。」

爾時，世尊復告海慧菩薩言：「菩薩得是凈大凈已，其心真實無有欺誑，于諸眾生平等無二，得真實智畢竟大智凈印三昧，安住凈印三昧根本。

「云何名為三昧根本？為諸眾生修大慈悲，雖得供養其心不高，瞋恚毀辱心亦不下，心不高故，則能生於不憍法性、不憍名字，亦不生於相似我慢，身口意業從智慧生，是故一切所作諸業非不隨智。

「云何菩薩身業隨智？所得身形殊勝微妙，眾生見者即得調伏，身四威儀亦能調伏，離諸身過身曲身滓。其身清凈相好莊嚴，諸根具足無有缺減，不恃此身而生憍慢，見下色者

【現代漢語翻譯】 現代漢語譯本 對於一切法不貪執，是爲了修習信根（五根之一，指對佛法真理的堅定信仰）； 常常安住于大寂靜之中，因此修習精進根（五根之一，指修行上的努力）； 心中沒有雜念，了知真實，因此修習念根（五根之一，指正念的保持）； 能夠調伏一切心念，因此修習定根（五根之一，指禪定）； 爲了能夠觀察法界（宇宙萬法的本體），因此修習慧根（五根之一，指智慧）； 爲了了知諸法界，因此修習七覺分（七種覺悟的因素）； 不執著于諸法的一或二等數量概念，因此修習八正道（通往解脫的八種正確途徑）。 能夠隨意地施捨財物，也能隨意地受持戒律， 又能使內外都清凈，這就叫做大神通。 一切諸法的本性都是清凈的，因此修習慈悲心； 斷除一切喜悅和煩惱，因此修習喜心（四無量心之一，指對眾生離苦得樂的喜悅）； 一切諸法的本性都是清凈的，過去、現在、未來也都是如此， 如果觀察諸法沒有生滅，這個人就能夠得到真實的智慧。

這時，世尊又告訴海慧菩薩說：『菩薩得到這種清凈的大清凈之後，他的心真實不虛，對於一切眾生平等無二，得到真實智慧，究竟大智慧的清凈印三昧（一種禪定），安住于清凈印三昧的根本。』

『什麼叫做三昧的根本？爲了眾生修習大慈悲，即使得到供養，他的心也不會高傲；即使受到嗔恚和毀辱，他的心也不會低落。因為心不驕傲，就能生起不驕傲的法性、不驕傲的名聲，也不會生起相似的慢心。身口意三業都從智慧產生，因此一切所作的業都不是不隨順智慧的。』

『菩薩的身業如何隨順智慧？所得到的身體形貌殊勝微妙，眾生見到就能得到調伏，身體的四種威儀（行、住、坐、臥）也能調伏，遠離身體的過失、身體的彎曲和身體的污垢。他的身體清凈，相好莊嚴，諸根具足沒有缺損，不依仗這個身體而生驕慢，見到不如自己的人

【English Translation】 English version Not being attached to all dharmas, one cultivates the root of faith (one of the five roots, referring to firm belief in the truth of the Dharma); Always dwelling in great tranquility, one therefore cultivates the root of diligence (one of the five roots, referring to effort in practice); With a mind free from thoughts and knowing the truth, one therefore cultivates the root of mindfulness (one of the five roots, referring to maintaining right mindfulness); Being able to subdue all thoughts, one therefore cultivates the root of concentration (one of the five roots, referring to meditation); In order to observe the dharma realm (the essence of all phenomena), one therefore cultivates the root of wisdom (one of the five roots, referring to wisdom); In order to understand all dharma realms, one therefore cultivates the seven factors of enlightenment (seven factors of awakening); Not clinging to the concept of one or two in relation to dharmas, one therefore cultivates the Noble Eightfold Path (eight correct paths to liberation). Being able to give away wealth at will, and also being able to uphold precepts at will, And also being able to purify both internally and externally, this is called great spiritual power. The nature of all dharmas is pure, therefore one cultivates compassion; Cutting off all joy and afflictions, therefore one cultivates joy (one of the four immeasurables, referring to joy at the happiness of others); The nature of all dharmas is pure, and it is the same in the past, present, and future, If one observes that dharmas have no birth or death, that person will attain true knowledge.

At that time, the World Honored One again said to Bodhisattva Ocean Wisdom: 『After a Bodhisattva attains this pure great purity, his mind is true and without deceit, equal and without duality towards all sentient beings, attaining true wisdom, the ultimate great wisdom, the pure seal samadhi (a kind of meditation), and dwelling in the root of the pure seal samadhi.』

『What is called the root of samadhi? For the sake of sentient beings, one cultivates great compassion. Even if one receives offerings, one's mind will not be arrogant; even if one receives anger and insults, one's mind will not be lowered. Because the mind is not arrogant, one can generate the dharma nature of non-arrogance, the name of non-arrogance, and will not generate similar pride. The actions of body, speech, and mind all arise from wisdom, therefore all actions are not contrary to wisdom.』

『How does a Bodhisattva's bodily actions accord with wisdom? The form of the body obtained is supremely subtle, and sentient beings who see it will be subdued. The four postures of the body (walking, standing, sitting, and lying down) can also be subdued, and one is free from bodily faults, bodily crookedness, and bodily impurities. His body is pure, adorned with marks and characteristics, and the senses are complete without deficiency. He does not rely on this body to generate arrogance, and when he sees those of inferior appearance

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心亦不輕。自於其身不生貪著，觀身法界及以身業，知是色已念於法身，不求食身以定為食，為調眾生現受其施常修聖行。所謂非為貪慾、瞋恚、愚癡受持清凈戒、擁護正法。菩薩摩訶薩具足如是隨智身業，得大神力、無所畏力，以是力故，于諸佛土普示其身。如此世界所示色身，余諸世界亦復如是，放大光明遍照十方無量世界，其光柔軟眾生遇者離煩惱熱，離煩惱已受大快樂，是名菩薩身業隨智。

「云何菩薩口業隨智？所謂遠離六十四種惡口之業：粗語、濁語、非時語、妄語、漏語、大語、高語、輕語、破語、不了語、散語、低語、仰語、錯語、惡語、畏語、吃語、諍語、讇語、調語、誑語、惱語、怯語、邪語、罪語、啞語、入語、燒語、地獄語、虛語、慢語、輕語、不愛語、說罪咎語、失語別、離語、利惡語、兩舌語、無義語、無護語、喜語、狂語、殺語、害語、系語、閉語、縛語、打語、歌語、非法語、自讚嘆語、說他過語、謗三寶語，是名六十四(丹本云：少十一種，無處訪本)。

「善男子！菩薩摩訶薩遠離如是惡口等事，凡有所說，說實、說真、說解脫、說如實、說隨諦、說利眾生、說隨眾生心實不實、說眾樂聞、說一切聲、說一切語、說凈眾生根、說令眾生離於煩惱、說于佛語、說于甘

【現代漢語翻譯】 現代漢語譯本：心也不輕慢。自己對於自身不產生貪戀執著，觀察身體的法界以及身體的行為，知道這是色身之後就念及法身，不爲了維持色身而以食物為食，爲了調伏眾生而接受佈施，常常修持聖潔的行為。這就是說，不是爲了貪慾、嗔恚、愚癡而受持清凈的戒律，擁護正法。菩薩摩訶薩具備這樣隨順智慧的身業，得到大神力、無所畏懼的力量，因為這種力量，在各個佛土普遍示現自身。如同在這個世界所示現的色身，在其他世界也是如此，放出大光明遍照十方無量世界，那光柔軟，眾生遇到后就脫離煩惱的熾熱，脫離煩惱后就得到大快樂，這叫做菩薩的身業隨順智慧。 「什麼是菩薩的口業隨順智慧？就是遠離六十四種惡口的行為：粗俗的言語、污濁的言語、不合時宜的言語、虛妄的言語、泄露秘密的言語、誇大的言語、高傲的言語、輕慢的言語、破壞性的言語、不清晰的言語、散亂的言語、低聲的言語、仰視的言語、錯誤的言語、惡毒的言語、畏懼的言語、吞吞吐吐的言語、爭吵的言語、諂媚的言語、調戲的言語、欺騙的言語、惱怒的言語、膽怯的言語、邪惡的言語、有罪的言語、啞口無言的言語、插入的言語、如火燒般的言語、地獄般的言語、虛假的言語、傲慢的言語、輕視的言語、不友善的言語、說別人罪過的言語、失言的言語、離間的言語、損人利己的言語、兩舌的言語、沒有意義的言語、沒有保護的言語、喜悅的言語、瘋狂的言語、殺害的言語、傷害的言語、束縛的言語、封閉的言語、捆綁的言語、打擊的言語、歌唱的言語、不符合佛法的言語、自我讚歎的言語、說別人過錯的言語、誹謗三寶（佛、法、僧）的言語，這叫做六十四種惡口（丹本說：少了十一種，沒有地方可以查證）。 「善男子！菩薩摩訶薩遠離這些惡口等行為，凡是所說的，都說真實、說真理、說解脫、說如實、說隨順真諦、說利益眾生、說隨順眾生心真實與否、說眾生樂意聽聞的、說一切聲音、說一切語言、說凈化眾生根基的、說令眾生脫離煩惱的、說佛的語言、說甘露的語言。

【English Translation】 English version: The mind is also not contemptuous. One does not generate attachment to one's own body, observes the dharma realm of the body and the actions of the body, knowing it is a form body, then contemplates the dharma body. One does not seek food for the sake of the form body, but takes food as a means to regulate beings, accepting offerings and always practicing holy conduct. That is to say, one does not uphold pure precepts for the sake of greed, hatred, or ignorance, but to protect the true dharma. A Bodhisattva Mahasattva, possessing such wise bodily actions, obtains great divine power and fearlessness. With this power, they universally manifest their bodies in all Buddha lands. Just as the form body is manifested in this world, it is the same in other worlds, emitting great light that illuminates countless worlds in the ten directions. The light is gentle, and beings who encounter it are freed from the heat of afflictions. Having been freed from afflictions, they receive great joy. This is called the Bodhisattva's wise bodily actions. 「What are the Bodhisattva's wise verbal actions? They are the avoidance of sixty-four kinds of evil verbal actions: coarse speech, turbid speech, untimely speech, false speech, leaking speech, exaggerated speech, arrogant speech, contemptuous speech, destructive speech, unclear speech, scattered speech, low speech, looking-up speech, mistaken speech, malicious speech, fearful speech, mumbling speech, quarrelsome speech, flattering speech, teasing speech, deceptive speech, annoying speech, timid speech, evil speech, sinful speech, mute speech, intrusive speech, burning speech, hellish speech, false speech, arrogant speech, belittling speech, unkind speech, speaking of others' faults, slip of the tongue, divisive speech, self-benefiting and harmful speech, double-tongued speech, meaningless speech, unprotected speech, joyful speech, mad speech, killing speech, harming speech, binding speech, closed speech, fettering speech, striking speech, singing speech, non-dharma speech, self-praising speech, speaking of others' faults, and slandering the Three Jewels (Buddha, Dharma, Sangha). These are called the sixty-four evil verbal actions (the Dan version says: eleven are missing, there is no place to verify). 「Good man! A Bodhisattva Mahasattva avoids such evil verbal actions. Whatever they say, they speak truthfully, speak the truth, speak of liberation, speak of reality, speak in accordance with the truth, speak for the benefit of beings, speak in accordance with whether beings' minds are true or not, speak what beings like to hear, speak all sounds, speak all languages, speak to purify the roots of beings, speak to liberate beings from afflictions, speak the words of the Buddha, and speak the words of nectar.

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露其聲遍聞十方世界、說令眾生永離苦惱、說于深義、說調眾生、說不造作惡，是名菩薩口業隨智。

「云何菩薩意業隨智？住一心中能知一切眾生之心，常在禪定現諸威儀，一切眾魔聲聞緣覺，悉不能知心所緣處，終不生心欲自毀害方便害他，了一切法通達無礙，得如是心不受能受亦不證滅，是名菩薩意業隨智，是名凈印三昧根本。

「如是根本復有十種：一者，凈初發心；二者，凈菩提道；三者，凈六波羅蜜；四者，凈干慧故修於三昧；五者，凈相；六者，凈好；七者，凈陀羅尼；八者，凈如法住；九者，凈于無失；十者，凈三十七助道之法。是名為十。

「善男子！凈印三昧具三十法：一者、內凈；二者、外凈；三者、心凈；四者、憍慢凈；五者、身凈；六者、眼凈；七者、一切眾生無眾生凈；八者、一切法本性凈；九者、一切法同一味凈；十者、空無相愿凈；十一者、解脫法門凈；十二者、一切諸法入法界凈；十三者、一切諸法入一性凈；十四者、信心無壞凈；十五者、無障礙凈；十六者、一切解脫凈；十七者、無為凈；十八者、觀十二因緣凈；十九者、十力四無所畏凈；二十者、無勝凈；二十一者、一切法智凈；二十二者、過去業凈；二十三者、慈悲凈；二十四者、不捨眾生凈；二十五

【現代漢語翻譯】 現代漢語譯本 『以其聲音遍聞十方世界，宣說使眾生永遠脫離苦惱，宣說深奧的義理，宣說調伏眾生之道，宣說不造作惡業，這稱為菩薩的口業隨順智慧。』 『什麼是菩薩的意業隨順智慧？安住於一心之中，能夠知曉一切眾生的心念，常在禪定之中顯現各種威儀，一切魔、聲聞（sravaka，聽聞佛法而修行的弟子）、緣覺（pratyekabuddha，靠自己領悟佛法而修行的人），都不能知曉其心所緣之處，最終不會生起想要自我毀壞或方便傷害他人的念頭，明瞭一切法，通達無礙，獲得這樣的心，不執著于能受，也不執著于不受，也不證入滅盡，這稱為菩薩的意業隨順智慧，是名為凈印三昧的根本。』 『這樣的根本又有十種：第一，清凈的初發心；第二，清凈的菩提道（bodhi-marga，覺悟之道）；第三，清凈的六波羅蜜（sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧）；第四，因為清凈的干慧（sukkhavipassaka，未得禪定而有智慧）而修習三昧；第五，清凈的相；第六，清凈的好；第七，清凈的陀羅尼（dharani，總持法門）；第八，清凈的如法安住；第九，清凈的無過失；第十，清凈的三十七助道之法（bodhipaksika-dharma，通往覺悟的三十七種修行方法）。這稱為十種根本。』 『善男子！凈印三昧具足三十種法：第一，內清凈；第二，外清凈；第三，心清凈；第四，驕慢清凈；第五，身清凈；第六，眼清凈；第七，一切眾生無眾生清凈；第八，一切法本性清凈；第九，一切法同一味清凈；第十，空無相愿清凈；第十一，解脫法門清凈；第十二，一切諸法入法界清凈；第十三，一切諸法入一性清凈；第十四，信心無壞清凈；第十五，無障礙清凈；第十六，一切解脫清凈；第十七，無為清凈；第十八，觀十二因緣清凈；第十九，十力（dasabala，佛的十種力量）四無所畏（catu-vaisaradya，佛的四種無畏）清凈；第二十，無勝清凈；第二十一，一切法智清凈；第二十二，過去業清凈；第二十三，慈悲清凈；第二十四，不捨眾生清凈；第二十五

【English Translation】 English version 'Uttering sounds that are heard throughout the ten directions, speaking to liberate beings from suffering forever, speaking of profound meanings, speaking to tame beings, speaking of not creating evil deeds, this is called the Bodhisattva's (enlightenment being) verbal karma following wisdom.' 'What is the Bodhisattva's mental karma following wisdom? Abiding in one-pointedness of mind, being able to know the minds of all beings, constantly manifesting various dignified behaviors in meditation, all demons, sravakas (hearers of the Dharma), and pratyekabuddhas (solitary realizers), are unable to know the object of their mind, ultimately not giving rise to the thought of wanting to destroy oneself or harm others through skillful means, understanding all dharmas (phenomena) and being unobstructed, attaining such a mind, not clinging to the receiver, nor clinging to the non-receiver, nor entering into cessation, this is called the Bodhisattva's mental karma following wisdom, and is called the root of the Pure Seal Samadhi (meditative absorption).' 'Such a root has ten aspects: first, pure initial aspiration; second, pure Bodhi-marga (path to enlightenment); third, pure six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom); fourth, practicing samadhi (meditative absorption) because of pure sukkhavipassaka (dry insight); fifth, pure characteristics; sixth, pure goodness; seventh, pure dharani (mnemonic device); eighth, pure abiding in accordance with the Dharma; ninth, pure freedom from faults; tenth, pure thirty-seven bodhipaksika-dharmas (factors of enlightenment). These are called the ten roots.' 'Good man! The Pure Seal Samadhi is endowed with thirty dharmas: first, inner purity; second, outer purity; third, mind purity; fourth, pride purity; fifth, body purity; sixth, eye purity; seventh, all beings without beings purity; eighth, all dharmas' inherent nature purity; ninth, all dharmas' same taste purity; tenth, emptiness, signlessness, wishlessness purity; eleventh, liberation dharma gate purity; twelfth, all dharmas entering the dharma realm purity; thirteenth, all dharmas entering one nature purity; fourteenth, unwavering faith purity; fifteenth, unobstructed purity; sixteenth, all liberation purity; seventeenth, non-action purity; eighteenth, observing the twelve links of dependent origination purity; nineteenth, ten powers (of a Buddha) and four fearlessnesses (of a Buddha) purity; twentieth, unsurpassed purity; twenty-first, all dharma wisdom purity; twenty-second, past karma purity; twenty-third, loving-kindness and compassion purity; twenty-fourth, not abandoning beings purity; twenty-fifth

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者、破諸魔業凈；二十六者、離內貪凈；二十七者、離諸習氣凈；二十八者、一念知一切法凈；二十九者、不失念心凈；三十者、具足莊嚴凈。菩薩具足如是等法，名凈印三昧。

「得是三昧已，得八不共法。何等為八？所得世界金剛為地；一樹之上種種枝葉、種種華果；一切眾生不起煩惱；地獄、餓鬼、畜生之類，悉見菩薩坐菩提樹，見已即得微妙快樂；金光遍照無量世界；一切大地六種振動；無一眾生有嬈害者；一念之智知一切法。是名為八。」

爾時，世尊即說頌曰：

「若知諸法如虛空，　　凈于本性不生滅， 　即能凈于如來印，　　亦得住于定根本。 　雖得供養心不喜，　　呵責罵辱心不瞋， 　修集慈悲心平等，　　是則名為凈印定。 　遠離一切諸憍慢，　　離已其心不自高， 　能呵煩惱諸結縛，　　是則名為凈印定。 　其身永離諸惡業，　　莊嚴妙相三十二， 　具足清凈于諸根，　　亦復不生憍慢結， 　見有下色醜陋者，　　貧窮斯下心不輕， 　為菩提故凈說法，　　是則名為凈印定。 　觀察于身真實性，　　壞於眾生貪身想， 　是故獲得上法身，　　遠離一切雜食身， 　常在禪定法喜食，　　為眾生故受揣食， 　甘露上味增法命，　　是則名為凈印定。 　

【現代漢語翻譯】 現代漢語譯本 第二十五，能破除一切魔的障礙而清凈；第二十六，遠離內心的貪慾而清凈；第二十七，遠離一切習氣而清凈；第二十八，一念之間了知一切法而清凈；第二十九，不失去正念之心而清凈；第三十，具足莊嚴而清凈。菩薩具足像這樣的法，就叫做凈印三昧（一種禪定）。 『得到這種三昧之後，就能得到八種不共法（佛獨有的功德）。哪八種呢？所處的世界，地面是金剛所成；一棵樹上，有各種枝葉、各種花果；一切眾生不起煩惱；地獄、餓鬼、畜生這類眾生，都能看見菩薩坐在菩提樹下，看見后立即得到微妙的快樂；金色的光芒照耀無量的世界；一切大地發生六種震動；沒有一個眾生會互相傷害；一念之間的智慧能了知一切法。這叫做八種不共法。』 這時，世尊就說了偈頌： 『如果了知一切法如虛空，清凈其本性不生不滅，就能清凈如來印（佛的智慧），也能安住于禪定的根本。即使得到供養，內心也不歡喜，受到呵責謾罵，內心也不嗔恨，修集慈悲心，平等對待一切，這就叫做凈印定。遠離一切驕慢，遠離后內心不自高，能呵斥煩惱和各種束縛，這就叫做凈印定。身體永遠遠離各種惡業，莊嚴美好的三十二相（佛的特徵），具足清凈的諸根（眼耳鼻舌身意），也不生起驕慢的束縛，看見有地位低下、相貌醜陋的人，貧窮卑微的人，內心不輕視，爲了菩提的緣故，清凈地說法，這就叫做凈印定。觀察身體的真實本性，破除眾生對身體的貪戀，因此獲得殊勝的法身（佛的智慧之身），遠離一切雜食的身體，常在禪定中以法喜為食，爲了眾生的緣故接受食物，甘露般的上味能增長法身慧命，這就叫做凈印定。』

【English Translation】 English version The twenty-fifth is purity by breaking all the works of demons; the twenty-sixth is purity by being free from inner greed; the twenty-seventh is purity by being free from all habits; the twenty-eighth is purity by knowing all dharmas in a single thought; the twenty-ninth is purity by not losing mindfulness; the thirtieth is purity by being fully adorned. A Bodhisattva who possesses such dharmas is called the Samadhi (a state of meditative consciousness) of Pure Seal. 'Having attained this Samadhi, one attains the eight uncommon dharmas (unique qualities of a Buddha). What are the eight? The world attained has the ground made of diamond; on one tree, there are various branches, leaves, flowers, and fruits; all sentient beings do not arise with afflictions; beings in hell, hungry ghosts, and animals all see the Bodhisattva sitting under the Bodhi tree, and upon seeing him, they immediately attain subtle joy; golden light illuminates countless worlds; all the earth shakes in six ways; no sentient being harms another; the wisdom of a single thought knows all dharmas. These are called the eight.' At that time, the World Honored One spoke in verse: 'If one knows all dharmas are like space, pure in their original nature, neither arising nor ceasing, then one can purify the Tathagata's seal (Buddha's wisdom), and also abide in the root of samadhi. Though receiving offerings, the mind is not pleased; though scolded and insulted, the mind is not angry; cultivating compassion and equanimity, this is called the Pure Seal Samadhi. Being far from all arrogance, and not being conceited, being able to rebuke afflictions and all bonds, this is called the Pure Seal Samadhi. The body is forever free from all evil deeds, adorned with the thirty-two excellent marks (characteristics of a Buddha), possessing pure faculties (eyes, ears, nose, tongue, body, and mind), and not giving rise to the bonds of arrogance. Seeing those of low status and ugly appearance, the poor and humble, the mind does not look down upon them; for the sake of Bodhi, one teaches the Dharma purely, this is called the Pure Seal Samadhi. Observing the true nature of the body, destroying the attachment of sentient beings to the body, therefore one attains the supreme Dharma body (the wisdom body of a Buddha), being far from the body that consumes impure food, always in meditation, taking the joy of Dharma as food, for the sake of sentient beings, one accepts food, the supreme taste of nectar increases the life of the Dharma, this is called the Pure Seal Samadhi.'

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愛樂聖行持佛戒，　　遠離貪慾恚癡等， 　菩薩先自調其身，　　然後復為眾生說。 　神通遍游諸十方，　　為調眾生演說法， 　如彼色像示其身，　　隨其意趣為說法。 　身出無量金色光，　　遍照十方諸世界， 　能壞眾生煩惱熱，　　增長菩提心功德。 　若有三惡苦眾生，　　遇已悉得無上樂， 　皆得遠離惡道苦，　　信心成就修善業。 　如來所說身凈業，　　為令眾生凈佛身， 　若有能修如是業，　　獲得凈身如先佛。 　若有遠離惡口業，　　即得從智微妙聲， 　凡所演說眾樂聞，　　聞者皆得生善芽。 　遠離六十四惡口，　　是人則能說甘露， 　能說無為之大乘，　　亦得善解眾生語。 　能離貪慾恚癡語，　　演說甚深真實義， 　其聲遍聞十方界，　　為眾宣說實解脫。 　呵毀打害不瞋諍，　　心常憐愍柔軟語， 　為眾演說不可說，　　說已其心不生慢。 　若能清凈如是業，　　是人遠離口諸惡， 　如來所說口凈業，　　為令眾生廣長舌。 　若有修集善意業，　　是人一念知諸心， 　常在禪定示威儀，　　壞諸魔業心不高。 　不受能受為眾生，　　了知真實不證滅， 　一切眾魔不知心，　　聲聞緣覺亦復然。 　不生害心於自他，　　能觀甚深諸法界， 　

【現代漢語翻譯】 現代漢語譯本 喜愛佛法修行的人，持守佛陀的戒律，遠離貪慾、嗔恚和愚癡等煩惱。 菩薩首先要調伏自己的身心，然後才能為眾生宣說佛法。 他們以神通之力遍游十方世界，爲了調伏眾生而演說佛法。 他們如同各種形象顯現自身，隨順眾生的意願而說法。 他們的身體發出無量金色的光芒，普照十方世界。 這光芒能消除眾生的煩惱熱惱，增長菩提心的功德。 如果有身處三惡道痛苦的眾生，遇到他們都能得到無上的快樂。 都能遠離惡道的痛苦，信心堅定地修行善業。 如來所說的清凈身業，是爲了讓眾生也能獲得清凈的佛身。 如果有人能修行這樣的身業，就能獲得像過去諸佛一樣的清凈身。 如果有人遠離惡口業，就能得到智慧微妙的聲音。 凡是他所演說的，眾生都樂意聽聞，聽聞者都能生起善的種子。 遠離六十四種惡口，這個人就能說出甘露般的法語。 能說出無為的大乘佛法，也能善巧地理解眾生的語言。 能遠離貪慾、嗔恚、愚癡的言語，演說甚深真實的道理。 他的聲音遍傳十方世界，為眾生宣說真實的解脫之道。 不因呵斥、譭謗、打罵而生嗔恨，心中常懷憐憫，言語柔和。 為眾生演說不可言說的真理，說完之後心中不生驕慢。 如果能清凈這樣的口業，這個人就能遠離口的一切惡行。 如來所說的清凈口業，是爲了讓眾生獲得廣長舌相。 如果有人修集善的意業，這個人就能在一念之間知曉眾生的心念。 常常安住在禪定之中，行為舉止莊嚴，能破除各種魔障，內心不驕傲。 不執著于能受和所受，爲了眾生而行事，了知諸法真實而不證入寂滅。 一切魔眾都無法知曉他的心念，聲聞和緣覺也同樣如此。 不生起傷害自己和他人的心念，能觀察甚深諸法實相。

【English Translation】 English version Those who love the sacred practice of the Buddha's precepts, stay away from greed, hatred, and ignorance. Bodhisattvas first tame their own bodies and minds, and then they can preach the Dharma to sentient beings. They travel through the ten directions with their supernatural powers, expounding the Dharma to tame sentient beings. They manifest themselves in various forms, preaching the Dharma according to the wishes of sentient beings. Their bodies emit immeasurable golden light, illuminating all the worlds in the ten directions. This light can eliminate the heat of afflictions of sentient beings and increase the merits of the Bodhi mind. If there are sentient beings suffering in the three evil realms, they will all attain supreme joy upon encountering them. They can all stay away from the suffering of the evil paths, and with firm faith, cultivate good deeds. The pure bodily karma spoken by the Tathagata is to enable sentient beings to also obtain a pure Buddha body. If someone can cultivate such bodily karma, they can obtain a pure body like the Buddhas of the past. If someone stays away from evil speech, they will obtain a voice of subtle wisdom. Whatever they preach, sentient beings will be happy to hear, and those who hear will give rise to the seeds of goodness. Staying away from the sixty-four kinds of evil speech, this person can speak words like nectar. They can speak of the unconditioned Mahayana Dharma, and also skillfully understand the languages of sentient beings. They can stay away from speech of greed, hatred, and ignorance, and expound the profound and true meaning. Their voice spreads throughout the ten directions, proclaiming the true path to liberation for sentient beings. They do not become angry because of scolding, slander, or beatings, their hearts are always filled with compassion, and their speech is gentle. They preach the unspeakable truth to sentient beings, and after speaking, their hearts do not give rise to arrogance. If one can purify such verbal karma, this person can stay away from all the evils of the mouth. The pure verbal karma spoken by the Tathagata is to enable sentient beings to obtain a long and broad tongue. If someone cultivates good mental karma, this person can know the thoughts of all sentient beings in a single moment. They are always dwelling in samadhi, their behavior is dignified, they can destroy all demonic obstacles, and their hearts are not arrogant. They do not cling to the giver or the receiver, they act for the sake of sentient beings, they understand the truth of all dharmas without entering into extinction. All demons cannot know their thoughts, and the Sravakas and Pratyekabuddhas are the same. They do not give rise to thoughts of harming themselves or others, and they can observe the profound reality of all dharmas.

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若欲得是凈印定，　　常當修集於十法。 　清凈莊嚴佛境界，　　凈于善法及六度， 　具足功德及身相，　　得無礙說陀羅尼。 　如法而住凈其心，　　不失念心說無我， 　離一切障慧無礙，　　其意無失具功德。 　修助菩提無放逸，　　為諸眾生說菩提， 　無量世界身無礙，　　演說正法化眾生。 　具足八種不共法，　　獲得無上大利益， 　金剛為地樹種種，　　悉見菩薩坐菩提。 　若欲具足如是德，　　當修凈印三昧定， 　如來修集是定故，　　獲得功德不可議。

大方等大集經卷第八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第九

北涼天竺三藏曇無讖于姑臧譯海慧菩薩品第五之二

「善男子！菩薩摩訶薩若欲獲得凈印三昧，應當修集凈于菩提，遠離一切滓濁之心。

「善男子！若不能見諸法性凈，則為渴愛煩惱所污。一切諸法不可思惟，不作不行清凈寂靜，無有塵垢亦無過失，畢竟清凈如解脫性，法界不壞無有分別，實性法性無有差別。一切諸法空無相愿，如解脫性無礙平等，一切諸法亦復如是。若能如是正觀察者，是名無濁。

「善男子！菩薩若能為諸眾生，說如是法是名無滓。善男子！若有菩薩心無滓濁，

【現代漢語翻譯】 現代漢語譯本 若想獲得這清凈印定（一種禪定），應當經常修習十種法門。 清凈莊嚴佛的境界，凈化善法和六度（佈施、持戒、忍辱、精進、禪定、智慧）， 具足功德和莊嚴的相貌，獲得無礙的說法和陀羅尼（總持，記憶法門）。 如法安住，清凈內心，不失正念，宣說無我（沒有永恒不變的自我）， 遠離一切障礙，智慧無礙，心意不迷失，具足功德。 修習有助於菩提（覺悟）的法門，不放逸，為一切眾生宣說菩提， 在無量世界中，身體無礙，演說正法，教化眾生。 具足八種不共法（佛獨有的八種功德），獲得無上的大利益， 以金剛為地，有種種寶樹，都能看見菩薩坐在菩提樹下。 若想具足這樣的功德，應當修習清凈印三昧定（一種禪定）， 如來（佛）修習這種禪定，所以獲得不可思議的功德。

《大方等大集經》卷第八 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第九

北涼天竺三藏曇無讖于姑臧譯《海慧菩薩品》第五之二

『善男子！菩薩摩訶薩（大菩薩）若想獲得清凈印三昧，應當修習清凈的菩提心，遠離一切污濁的心念。』

『善男子！如果不能見到諸法（一切事物）的本性清凈，就會被渴愛（貪慾）煩惱所污染。一切諸法不可思議，不造作，不行動，清凈寂靜，沒有塵垢，也沒有過失，畢竟清凈如同解脫的本性，法界（宇宙萬法）不壞，沒有分別，實性（真實本性）和法性（諸法本性）沒有差別。一切諸法空無自性，無相無愿，如同解脫的本性，無礙平等，一切諸法也是如此。如果能夠這樣正確地觀察，就叫做無濁。』

『善男子！菩薩如果能為一切眾生，宣說這樣的法，就叫做無滓。善男子！如果有菩薩心無滓濁，

【English Translation】 English version If one wishes to attain this pure seal samadhi (a state of meditative concentration), one should always cultivate these ten dharmas. To purify and adorn the Buddha's realm, purify good dharmas and the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), To possess merits and dignified appearances, to attain unobstructed eloquence and dharanis (mantras, mnemonic devices). To abide in accordance with the Dharma, purify the mind, not lose mindfulness, and proclaim no-self (the absence of a permanent self), To be free from all obstacles, with unobstructed wisdom, the mind not lost, and possessing merits. To cultivate practices that aid Bodhi (enlightenment), without negligence, to proclaim Bodhi to all sentient beings, In immeasurable worlds, the body is unobstructed, expounding the true Dharma, and transforming sentient beings. To possess the eight unique qualities (eight unique merits of a Buddha), to attain supreme great benefits, With vajra (diamond) as the ground, there are various precious trees, and one can see Bodhisattvas sitting under the Bodhi tree. If one wishes to possess such merits, one should cultivate the pure seal samadhi (a state of meditative concentration), The Tathagata (Buddha) cultivated this samadhi, therefore attaining inconceivable merits.

The Great Vaipulya Mahasamghata Sutra, Volume 8 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 9

Translated by Tripitaka Dharmaraksha of Northern Liang in Guzang, Chapter 5.2, 'The Chapter of the Bodhisattva Ocean Wisdom'

'Good man! If a Bodhisattva Mahasattva (great Bodhisattva) wishes to attain the pure seal samadhi, he should cultivate a pure Bodhi mind, and be far from all defiled thoughts.'

'Good man! If one cannot see the pure nature of all dharmas (all things), one will be defiled by the afflictions of craving (desire). All dharmas are inconceivable, not created, not acted upon, pure and tranquil, without dust, without fault, ultimately pure like the nature of liberation, the Dharma realm (the universe of all phenomena) is indestructible, without distinctions, the real nature (true nature) and the Dharma nature (nature of all dharmas) are not different. All dharmas are empty of self-nature, without form, without wish, like the nature of liberation, unobstructed and equal, all dharmas are also like this. If one can observe correctly in this way, it is called without turbidity.'

'Good man! If a Bodhisattva can proclaim such a Dharma to all sentient beings, it is called without dregs. Good man! If a Bodhisattva's mind is without dregs or turbidity,

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是人則得凈印三昧。」

海慧菩薩言：「世尊！如是三昧其義甚深，不可說故；不可睹見，斷數法故；難可解了，不可見故；是大智慧，攝諸法故。一切菩薩皆悉平等，無垢無滓、無諸障礙、無有住處，微妙難明不可喻說。其性堅固猶如金剛；不生不滅、不破不壞、不繫不縛，是大光明遠離闇故；不可思議無垢清凈，遠離貪故；無有諍訟，修集慈故；不覺不觀，離去來故；一切平等，如虛空故。」

「世尊！觀何因緣得是三昧？」

佛言：「善男子！譬如有人慾游虛空，大自莊嚴菩薩亦爾，欲得是定當大莊嚴，平等莊嚴一切諸法。何以故？世間之法從子得果。

「善男子！一切有為識為種子，此三昧者無有種子。何以故？而此三昧非眼識識乃至非意識識，非作非色，非受非想非行非識，觀一切法普皆平等，是名三藐三佛陀。

「善男子！非異相故名為生死，非異相故名為涅槃。善男子！隨生死相即涅槃相。何以故？一切諸法本性凈故，本性性者名為無性，夫無性者名無性相。若無相性即是無作，如是無作即是法性無有文字，若無文字即名為如。如前，中后亦爾是名三世，夫三世者即名為空，空即無作，如是無作何有作者？是故無作名之為空。若無作作者當知無法，若無法者無求無愿，

【現代漢語翻譯】 現代漢語譯本：這個人就能獲得凈印三昧（一種禪定狀態）。

海慧菩薩說：『世尊！這樣的三昧，它的意義非常深奧，無法用言語表達；無法被看見，因為它超越了數量和法則；難以理解，因為它不可見；它是大智慧，因為它涵蓋了一切法。一切菩薩都是平等的，沒有污垢，沒有雜質，沒有障礙，沒有固定的居所，微妙難明，無法用比喻來說明。它的性質堅固如金剛；不生不滅，不破不壞，不被束縛，不被捆綁，它是大光明，因為它遠離黑暗；不可思議，無垢清凈，因為它遠離貪婪；沒有爭論，因為它修習慈悲；不覺知，不觀察，因為它超越了過去和未來；一切平等，如同虛空一樣。』

『世尊！觀察什麼因緣才能獲得這種三昧？』

佛說：『善男子！譬如有人想要在虛空中游走，必須盛大地莊嚴自己，菩薩也是如此，想要獲得這種禪定，應當盛大地莊嚴自己，平等地莊嚴一切諸法。為什麼呢？世間的法是從因得到果的。

『善男子！一切有為法都是以識為種子，而這種三昧沒有種子。為什麼呢？因為這種三昧不是眼識所能識別的，乃至不是意識所能識別的，它不是行為，不是色，不是受，不是想，不是行，不是識，它觀察一切法都是普遍平等的，這就是所謂的「三藐三佛陀」（無上正等正覺）。』

『善男子！不是因為有不同的相才稱為生死，也不是因為有不同的相才稱為涅槃。善男子！隨順生死的相就是涅槃的相。為什麼呢？因為一切諸法的本性都是清凈的，本性之性稱為無性，所謂的無性就是無性相。如果無相性就是無作，這樣的無作就是法性，沒有文字可以表達，如果無法用文字表達，就稱為「如」。如前、中、后也是如此，這稱為三世，所謂的三世就是空，空就是無作，這樣的無作哪裡有作者呢？所以無作稱為空。如果無作作者，應當知道沒有法，如果沒有法，就沒有追求，沒有願望，

【English Translation】 English version: 'That person will then attain the Samadhi (a state of meditative consciousness) of the Pure Seal.'

Bodhisattva Haihui said, 'World Honored One! Such a Samadhi, its meaning is very profound, and cannot be expressed in words; it cannot be seen, because it transcends numbers and laws; it is difficult to understand, because it is invisible; it is great wisdom, because it encompasses all dharmas. All Bodhisattvas are equal, without defilement, without impurities, without obstacles, without a fixed abode, subtle and difficult to understand, and cannot be described by metaphors. Its nature is as firm as diamond; it is neither born nor destroyed, neither broken nor damaged, neither bound nor tied, it is great light, because it is far from darkness; it is inconceivable, immaculate and pure, because it is far from greed; there is no dispute, because it cultivates compassion; it does not perceive, it does not observe, because it transcends the past and the future; everything is equal, like the void.'

'World Honored One! Observing what causes and conditions can one attain this Samadhi?'

The Buddha said, 'Good man! Just as a person who wants to travel in the void must greatly adorn himself, so too is a Bodhisattva, who wants to attain this Samadhi, should greatly adorn himself, and equally adorn all dharmas. Why is that? The laws of the world obtain results from causes.'

'Good man! All conditioned dharmas have consciousness as their seed, but this Samadhi has no seed. Why is that? Because this Samadhi cannot be recognized by eye consciousness, nor even by mind consciousness, it is not action, not form, not feeling, not perception, not volition, not consciousness, it observes that all dharmas are universally equal, this is what is called 「Samyak-sambuddha」 (Supreme Perfect Enlightenment).'

'Good man! It is not because of different appearances that it is called birth and death, nor is it because of different appearances that it is called Nirvana. Good man! Following the appearance of birth and death is the appearance of Nirvana. Why is that? Because the original nature of all dharmas is pure, the nature of the original nature is called no-nature, and the so-called no-nature is no-nature appearance. If no-appearance nature is no-action, such no-action is the nature of dharma, there are no words to express it, if it cannot be expressed in words, it is called 「suchness」. Suchness before, in the middle, and after is also the same, this is called the three times, the so-called three times is emptiness, emptiness is no-action, where is the actor in such no-action? Therefore, no-action is called emptiness. If there is no actor of no-action, one should know that there is no dharma, if there is no dharma, there is no seeking, no desire,'

---

若無愿求則無身口意業，無身口意業即名無礙，無礙者名為不出，不出不滅不住，不滅不住即無為相，無為相者是名不住。不住者謂無一切所作之業，意不住色乃至意不住行，若是四處意無住者是名無住。若無住者則不生於相似我慢，若無如是相似我慢則無增長，若無增長則無有因，若無有因則無覺觀，若無覺觀是名默然。

「善男子！如是等法其義甚深，若能信者即得解脫，永離顛倒煩惱障礙，即能受持過去未來現在諸佛所有法藏，是大船師、導師、商主、咒師、醫師，則能供養三世諸佛，是名佛子。過於魔業破諸魔眾，不久當得凈印三昧，能大莊嚴堅牢船舫，濟渡眾生於生死海。」

「世尊！云何菩薩能壞一切諸魔伴黨？」

佛言：「菩薩若能不求諸法，爾時則能壞破魔眾、不求一切境界因緣。善男子！有四種魔：一者、陰魔；二者、煩惱魔；三者、死魔；四者、天魔。善男子！若能觀法如幻相者，是人則能破壞陰魔。若見諸法悉是空相，是人則能壞煩惱魔。若見諸法不生不滅，是人則能破壞死魔。若除憍慢，則壞天魔。

「複次，善男子！若知苦者能壞陰魔，若遠離集破煩惱魔，若證滅者則壞死魔，若修道者則壞天魔。

「複次，善男子！若見一切有為法苦則壞陰魔，若見諸法

【現代漢語翻譯】 現代漢語譯本：如果沒有任何願望和追求，就不會有身、口、意三方面的行為（業），沒有身口意業就叫做無礙，無礙的意思就是不生出，不生出就不會滅亡，也不會停留在某個狀態，不滅亡不停留就叫做無為的境界，處於無為境界就叫做不住。不住的意思是沒有一切造作的行為，意念不住留在色（物質）上，乃至意念不住留在行（行為）上，如果意念在以上四處都沒有停留，就叫做無住。如果達到無住的境界，就不會產生相似的驕慢，如果沒有這種相似的驕慢就不會增長，如果沒有增長就不會有因，如果沒有因就不會有覺觀，如果沒有覺觀就叫做默然。 善男子！像這樣的法義非常深奧，如果能夠相信就能得到解脫，永遠脫離顛倒的煩惱和障礙，就能接受並持有過去、未來、現在所有諸佛的法藏，就像偉大的船師、導師、商隊首領、咒術師、醫師一樣，能夠供養三世諸佛，這樣的人就叫做佛子。他們超越了魔的勢力，破除了各種魔眾，不久就能得到清凈的印三昧（一種禪定），能夠建造堅固的大船，將眾生從生死苦海中救度出來。 世尊！菩薩如何才能摧毀一切魔的黨羽呢？ 佛說：菩薩如果能夠不追求任何法，那時就能摧毀魔眾，不追求一切境界的因緣。善男子！有四種魔：第一種是陰魔（五蘊形成的魔障），第二種是煩惱魔（由貪嗔癡等煩惱形成的魔障），第三種是死魔（死亡帶來的恐懼和障礙），第四種是天魔（欲界天魔的干擾）。善男子！如果能夠觀察諸法如幻象，這個人就能摧毀陰魔。如果看到諸法都是空相，這個人就能摧毀煩惱魔。如果看到諸法不生不滅，這個人就能摧毀死魔。如果去除驕慢，就能摧毀天魔。 再者，善男子！如果知道苦，就能摧毀陰魔；如果遠離集（苦的根源），就能摧毀煩惱魔；如果證得滅（苦的止息），就能摧毀死魔；如果修道，就能摧毀天魔。 再者，善男子！如果看到一切有為法都是苦，就能摧毀陰魔；如果看到諸法

【English Translation】 English version: If there is no desire or seeking, there will be no actions (karma) of body, speech, and mind. The absence of actions of body, speech, and mind is called unobstructed. Unobstructed means not arising. Not arising means not ceasing, nor abiding in any state. Not ceasing and not abiding is called the state of non-action (Wuwei). Being in the state of non-action is called non-abiding. Non-abiding means having no actions of any kind. The mind does not abide in form (rupa), nor does it abide in action (samskara). If the mind does not abide in these four places, it is called non-abiding. If one achieves non-abiding, then similar arrogance will not arise. If there is no such similar arrogance, there will be no growth. If there is no growth, there will be no cause. If there is no cause, there will be no perception. If there is no perception, it is called silence. Good man! Such teachings are very profound. If one can believe, one will attain liberation, forever free from inverted afflictions and obstacles. One will be able to receive and uphold the Dharma treasury of all Buddhas of the past, present, and future. Like a great captain, guide, caravan leader, mantra master, and physician, one will be able to make offerings to the Buddhas of the three times. Such a person is called a Buddha's child. They surpass the power of demons, destroy all demonic hosts, and will soon attain the pure Samadhi of the Seal (a type of meditation). They will be able to build a strong and sturdy ship to ferry sentient beings across the sea of birth and death. World Honored One! How can a Bodhisattva destroy all the demonic companions? The Buddha said: If a Bodhisattva can seek no Dharma, then they can destroy the demonic hosts, not seeking the causes and conditions of any realm. Good man! There are four kinds of demons: first, the Skandha demon (the demon of the five aggregates), second, the affliction demon (the demon of afflictions like greed, anger, and ignorance), third, the death demon (the fear and obstacles brought by death), and fourth, the heavenly demon (the interference of the Mara of the desire realm). Good man! If one can observe all dharmas as illusions, that person can destroy the Skandha demon. If one sees all dharmas as empty, that person can destroy the affliction demon. If one sees all dharmas as neither arising nor ceasing, that person can destroy the death demon. If one removes arrogance, one can destroy the heavenly demon. Furthermore, good man! If one knows suffering, one can destroy the Skandha demon. If one is far from the origin of suffering (samudaya), one can destroy the affliction demon. If one realizes the cessation of suffering (nirodha), one can destroy the death demon. If one cultivates the path (marga), one can destroy the heavenly demon. Furthermore, good man! If one sees all conditioned dharmas as suffering, one can destroy the Skandha demon. If one sees all dharmas

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真實無常壞煩惱魔，若見諸法真實無我能壞死魔，若見諸法寂靜涅槃能壞天魔。

「複次，善男子！菩薩若能于身無貪，捨身施時迴向菩提，能壞陰魔；施時遠離慳貪之心，壞煩惱魔；若觀財物一切無常，能壞死魔；為眾生故修悲佈施，能壞天魔。

「複次，善男子！若有菩薩不為我見受持凈戒能壞陰魔，不為有貪受持凈戒壞煩惱魔，若為遠離生死過失受持凈戒能壞死魔，若能生心令毀禁者悉持凈戒受持凈戒則壞天魔。

「複次，善男子！若有菩薩不見我忍我修于忍則壞陰魔，不見眾生有修忍者壞煩惱魔，不見生死則壞死魔，不見菩提則壞天魔。

「複次，善男子！若有菩薩勤修精進其身寂靜則壞陰魔，勤行精進其心寂靜壞煩惱魔，勤行精進觀法無生能壞死魔，勤行精進為調眾生令轉生死則壞天魔。

「複次，善男子！若有菩薩不為五陰修集禪定能壞陰魔，不著界處修集禪定壞煩惱魔，不著入處修集禪定能壞死魔，所有諸善迴向菩提能壞天魔。

「複次，善男子！若有菩薩知陰方便能壞陰魔，知界方便壞煩惱魔，知入方便能壞死魔，以如是等種種方便迴向菩提能壞天魔。

「複次，善男子！若有菩薩觀一切法皆是空相能壞陰魔，觀一切法悉是無相壞煩惱魔，觀一切法悉是

【現代漢語翻譯】 現代漢語譯本：真實地認識到諸法無常，就能摧毀煩惱魔；如果認識到諸法真實無我，就能摧毀死魔；如果認識到諸法寂靜涅槃，就能摧毀天魔。

『再者，善男子！菩薩如果能對自身沒有貪戀，在佈施身體時迴向菩提，就能摧毀陰魔（五蘊之魔）；佈施時遠離慳吝貪婪之心，就能摧毀煩惱魔；如果觀察財物一切都是無常的，就能摧毀死魔；爲了眾生的緣故修習慈悲佈施，就能摧毀天魔。

『再者，善男子！如果有菩薩不爲了我見而受持清凈戒律，就能摧毀陰魔；不爲了貪慾而受持清凈戒律，就能摧毀煩惱魔；如果爲了遠離生死過失而受持清凈戒律，就能摧毀死魔；如果能生起心念，令毀犯戒律的人都持守清凈戒律，就能摧毀天魔。

『再者，善男子！如果有菩薩不執著于『我』在修忍辱，就能摧毀陰魔；不執著于眾生在修忍辱，就能摧毀煩惱魔；不執著于生死，就能摧毀死魔；不執著于菩提，就能摧毀天魔。

『再者，善男子！如果有菩薩勤奮修習精進，使其身寂靜，就能摧毀陰魔；勤奮修行精進，使其心寂靜，就能摧毀煩惱魔；勤奮修行精進，觀察諸法無生，就能摧毀死魔；勤奮修行精進，爲了調伏眾生，令其脫離生死，就能摧毀天魔。

『再者，善男子！如果有菩薩不爲了五陰（色、受、想、行、識）而修習禪定，就能摧毀陰魔；不執著于界處（十八界）而修習禪定，就能摧毀煩惱魔；不執著于入處（十二入）而修習禪定，就能摧毀死魔；將所有善行迴向菩提，就能摧毀天魔。

『再者，善男子！如果有菩薩瞭解五陰的方便法門，就能摧毀陰魔；瞭解十八界的方便法門，就能摧毀煩惱魔；瞭解十二入的方便法門，就能摧毀死魔；以這些種種方便法門迴向菩提，就能摧毀天魔。

『再者，善男子！如果有菩薩觀察一切法都是空相，就能摧毀陰魔；觀察一切法都是無相，就能摧毀煩惱魔；觀察一切法都是...

【English Translation】 English version: Truly seeing that all dharmas are impermanent destroys the Mara of afflictions; seeing that all dharmas are truly without self destroys the Mara of death; seeing that all dharmas are the quiescence of Nirvana destroys the Mara of the heavens.

'Furthermore, good man! If a Bodhisattva can be without greed for the body, and when giving away the body, dedicate it towards Bodhi, they can destroy the Mara of the skandhas (aggregates); when giving, being far from a miserly and greedy heart, they destroy the Mara of afflictions; if they observe that all things are impermanent, they can destroy the Mara of death; for the sake of sentient beings, cultivating compassionate giving, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva does not uphold pure precepts for the sake of self-view, they can destroy the Mara of the skandhas; not upholding pure precepts for the sake of greed, they destroy the Mara of afflictions; if they uphold pure precepts to be far from the faults of birth and death, they can destroy the Mara of death; if they can generate the thought to have those who break precepts all uphold pure precepts, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva does not cling to the idea of 'I' practicing patience, they can destroy the Mara of the skandhas; not clinging to the idea of sentient beings practicing patience, they destroy the Mara of afflictions; not clinging to birth and death, they destroy the Mara of death; not clinging to Bodhi, they destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva diligently cultivates vigor, making their body tranquil, they can destroy the Mara of the skandhas; diligently practicing vigor, making their mind tranquil, they destroy the Mara of afflictions; diligently practicing vigor, observing that dharmas are without arising, they can destroy the Mara of death; diligently practicing vigor, to tame sentient beings, causing them to turn away from birth and death, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva does not cultivate samadhi for the sake of the five skandhas (form, feeling, perception, mental formations, consciousness), they can destroy the Mara of the skandhas; not being attached to the realms (eighteen realms) when cultivating samadhi, they destroy the Mara of afflictions; not being attached to the entrances (twelve entrances) when cultivating samadhi, they can destroy the Mara of death; dedicating all good deeds towards Bodhi, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva understands the skillful means of the skandhas, they can destroy the Mara of the skandhas; understanding the skillful means of the eighteen realms, they destroy the Mara of afflictions; understanding the skillful means of the twelve entrances, they can destroy the Mara of death; with these various skillful means, dedicating them towards Bodhi, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva observes that all dharmas are empty in nature, they can destroy the Mara of the skandhas; observing that all dharmas are without characteristics, they destroy the Mara of afflictions; observing that all dharmas are...

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無愿能壞死魔，具是三法迴向菩提能壞天魔。

「複次，善男子！若有菩薩觀身身處不覺不著能壞陰魔，觀受受處不覺不著壞煩惱魔，觀心心處不覺不著能壞死魔，觀法法處不覺不著能壞天魔；作如是觀終不失於菩提之心，是人則能壞破四魔。

「善男子！若著我者則增魔事，菩薩摩訶薩亦知有我亦知無我。若有法非有我非無我，如是則無一法增減，一切眾生無明所覆。是故菩薩為欲莊嚴無上大乘，非為我故而發莊嚴，發莊嚴已作是思惟：『誰莊嚴法堅固不壞？我當莊嚴。我亦不為壞我眾生壽命士夫而行莊嚴，為破眾生著我邪惑眾生壽命士夫等見而行莊嚴。眾生顛倒見是五陰常樂我凈，我當爲說如是無常、苦、空、無我，為令眾生得真實智。若有眾生心有愿求，當知是人即名爲著。若不願求則無有著，若不著者是人不誑，若不誑者得真實智，知於過去未來現在，不著過去未來現在。何以故？過去已盡、未來未至、現在不住。』若於三世不作著想，名不顛倒、名菩薩行，了知一切眾生諸行，知已了了說業及果，亦知貪行瞋行癡行。知有眾生行於貪慾莊嚴于瞋，行於瞋恚莊嚴于貪，行於愚癡莊嚴于貪，行於貪慾莊嚴于癡，行於瞋恚莊嚴于癡，行於愚癡莊嚴于瞋。

「善男子！有諸眾生於色生貪、于聲生

【現代漢語翻譯】 現代漢語譯本：沒有願望能摧毀死魔，具備這三種法迴向菩提能摧毀天魔。

『再者，善男子！如果有菩薩觀察身體，對身體的所在之處不執著不覺察，就能摧毀陰魔；觀察感受，對感受的所在之處不執著不覺察，就能摧毀煩惱魔；觀察心念，對心念的所在之處不執著不覺察，就能摧毀死魔；觀察法，對法的所在之處不執著不覺察，就能摧毀天魔；像這樣觀察，最終不會失去菩提之心，這個人就能摧毀四魔。

『善男子！如果執著於我，就會增長魔事，菩薩摩訶薩既知道有我，也知道無我。如果有一種法既非有我，也非無我，這樣就不會有一法增減，一切眾生都被無明所覆蓋。因此，菩薩爲了莊嚴無上大乘，不是爲了我而發願莊嚴，發願莊嚴后這樣思考：『誰來莊嚴法使其堅固不壞？我應當來莊嚴。我也不為那些會壞我、眾生、壽命、士夫而行莊嚴，而是爲了破除眾生執著於我、邪惑、眾生、壽命、士夫等見解而行莊嚴。眾生顛倒地認為五陰是常、樂、我、凈，我應當為他們說無常、苦、空、無我，使眾生獲得真實的智慧。如果眾生心中有所愿求，應當知道這個人就叫做執著。如果不願求就沒有執著，如果不執著，這個人就不會被迷惑，如果不被迷惑，就能獲得真實的智慧，知道過去、未來、現在，不執著於過去、未來、現在。為什麼呢？因為過去已經過去，未來還沒有到來，現在不會停留。』如果對三世不產生執著，就叫做不顛倒，叫做菩薩行，瞭解一切眾生的行為，瞭解后清楚地說出業和果報，也知道貪慾的行為、嗔恨的行為、愚癡的行為。知道有眾生行於貪慾而莊嚴于嗔恨，行於嗔恨而莊嚴于貪慾，行於愚癡而莊嚴于貪慾，行於貪慾而莊嚴于愚癡，行於嗔恨而莊嚴于愚癡，行於愚癡而莊嚴于嗔恨。

『善男子！有些眾生對色產生貪慾，對聲音產生貪慾，對……』

【English Translation】 English version: The absence of desire can destroy the Death Demon; possessing these three dharmas and dedicating them to Bodhi can destroy the Heavenly Demon.

'Furthermore, good man! If a Bodhisattva observes the body, not being aware of or attached to the location of the body, they can destroy the Skandha Demon; observing feelings, not being aware of or attached to the location of feelings, they can destroy the Klesha Demon; observing the mind, not being aware of or attached to the location of the mind, they can destroy the Death Demon; observing dharmas, not being aware of or attached to the location of dharmas, they can destroy the Heavenly Demon. By observing in this way, they will never lose their Bodhi mind, and this person can destroy the four demons.'

'Good man! If one is attached to 'self', demonic activities will increase. A Bodhisattva Mahasattva knows both that there is a 'self' and that there is no 'self'. If there is a dharma that is neither 'self' nor 'no-self', then there is no increase or decrease of any dharma. All sentient beings are covered by ignorance. Therefore, the Bodhisattva, in order to adorn the unsurpassed Great Vehicle, does not make adornments for the sake of 'self'. Having made adornments, they think: 'Who will adorn the dharma to make it firm and indestructible? I shall adorn it. I also do not make adornments for the sake of destroying myself, sentient beings, life, or individuals, but to break the views of sentient beings who are attached to 'self', deluded, sentient beings, life, individuals, etc. Sentient beings are deluded in seeing the five skandhas as permanent, pleasurable, 'self', and pure. I shall speak to them of impermanence, suffering, emptiness, and no-self, so that sentient beings may attain true wisdom. If sentient beings have desires, know that this person is called attached. If there is no desire, there is no attachment. If there is no attachment, this person is not deceived. If not deceived, they attain true wisdom, knowing the past, future, and present, and not being attached to the past, future, or present. Why? Because the past is gone, the future has not arrived, and the present does not stay.' If one does not have attachment to the three times, it is called non-delusion, called the Bodhisattva's practice, understanding all the actions of sentient beings, and after understanding, clearly speaking of karma and its results, also knowing the actions of greed, anger, and delusion. Knowing that there are sentient beings who act with greed and adorn with anger, act with anger and adorn with greed, act with delusion and adorn with greed, act with greed and adorn with delusion, act with anger and adorn with delusion, act with delusion and adorn with anger.'

'Good man! There are sentient beings who are greedy for form, greedy for sound, greedy for...'

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瞋，復有眾生於聲生貪、於色生恚，復有眾生於香生貪、于味生恚，復有眾生於味生貪、于香生恚，復有眾生於觸生貪、於法生恚，復有眾生於法生貪、于觸生恚，復有眾生貪慾羸劣、瞋恚猛健，復有眾生貪慾猛健、瞋恚羸劣，復有貪羸癡健、癡羸貪健、瞋羸癡健、癡羸瞋健。或有眾生為色調伏，非為聲香味觸法等；有為聲調伏，非為色香味觸法等；有為香調伏，非為色聲味觸法等；有為味調伏，非為色聲香觸法等；有為觸調伏，非為色聲香味法等；有為法調伏，非為色聲香味觸故。

「復有眾生心寂靜故而得調伏，非身寂靜而得調伏。或有眾生身寂靜故而得調伏，非心寂靜而得調伏。或有眾生聞說無常而得調伏，非因於苦、不凈、無我而得調伏。或有眾生聞說苦故而得調伏，非因無常、不凈、無我而得調伏。或有眾生聞說不凈而得調伏，非因無常、苦、無我等而得調伏。或有眾生聞說無我而得調伏，非因無常、苦、不凈等而得調伏。

「復有眾生見身神通而得調伏，非他心智而得調伏。或有眾生因他心智而得調伏，非因神通而得調伏。

「善男子！有諸眾生勤修精進遲得解脫，有少精進速得解脫，有勤精進速得解脫，有少精進遲得解脫。有因解脫非緣解脫，有緣解脫非因解脫，有因緣解脫非因緣

【現代漢語翻譯】 現代漢語譯本： 關於嗔（chēn，憤怒），又有一些眾生對聲音產生貪戀，對顏色產生憎恨；又有一些眾生對氣味產生貪戀，對味道產生憎恨；又有一些眾生對味道產生貪戀，對氣味產生憎恨；又有一些眾生對觸感產生貪戀，對法（dharma，佛法）產生憎恨；又有一些眾生對法產生貪戀，對觸感產生憎恨；又有一些眾生貪慾微弱，嗔恚強烈；又有一些眾生貪慾強烈，嗔恚微弱；又有一些眾生貪慾微弱而愚癡強烈，愚癡微弱而貪慾強烈，嗔恚微弱而愚癡強烈，愚癡微弱而嗔恚強烈。或者有一些眾生被顏色調伏，而不是被聲音、氣味、味道、觸感、法等調伏；有一些被聲音調伏，而不是被顏色、氣味、味道、觸感、法等調伏；有一些被氣味調伏，而不是被顏色、聲音、味道、觸感、法等調伏；有一些被味道調伏，而不是被顏色、聲音、氣味、觸感、法等調伏；有一些被觸感調伏，而不是被顏色、聲音、氣味、味道、法等調伏；有一些被法調伏，而不是被顏色、聲音、氣味、味道、觸感調伏。 又有一些眾生因為內心寂靜而得到調伏，而不是因為身體寂靜而得到調伏。或者有一些眾生因為身體寂靜而得到調伏，而不是因為內心寂靜而得到調伏。或者有一些眾生聽到說無常（anicca，世事無常）而得到調伏，而不是因為苦（dukkha，痛苦）、不凈（asubha，不潔凈）、無我（anatta，無我）而得到調伏。或者有一些眾生聽到說苦而得到調伏，而不是因為無常、不凈、無我而得到調伏。或者有一些眾生聽到說不凈而得到調伏，而不是因為無常、苦、無我等而得到調伏。或者有一些眾生聽到說無我而得到調伏，而不是因為無常、苦、不凈等而得到調伏。 又有一些眾生看到身體的神通而得到調伏，而不是因為他心智（citta-jnana，瞭解他人想法的能力）而得到調伏。或者有一些眾生因為他心智而得到調伏，而不是因為神通而得到調伏。 善男子！有一些眾生勤奮修行精進但遲緩得到解脫，有一些稍微精進就迅速得到解脫，有一些勤奮精進就迅速得到解脫，有一些稍微精進就遲緩得到解脫。有一些是因為解脫而不是緣于解脫，有一些是緣于解脫而不是因為解脫，有一些是既因為又緣于解脫，而不是既不因為也不緣于解脫。

【English Translation】 English version: Regarding anger (krodha), there are beings who develop craving for sounds and hatred for forms; there are beings who develop craving for smells and hatred for tastes; there are beings who develop craving for tastes and hatred for smells; there are beings who develop craving for touch and hatred for dharma (teachings); there are beings who develop craving for dharma and hatred for touch; there are beings whose craving is weak and anger is strong; there are beings whose craving is strong and anger is weak; there are those whose craving is weak and ignorance is strong, ignorance is weak and craving is strong, anger is weak and ignorance is strong, and ignorance is weak and anger is strong. Some beings are tamed by forms, but not by sounds, smells, tastes, touch, or dharma; some are tamed by sounds, but not by forms, smells, tastes, touch, or dharma; some are tamed by smells, but not by forms, sounds, tastes, touch, or dharma; some are tamed by tastes, but not by forms, sounds, smells, touch, or dharma; some are tamed by touch, but not by forms, sounds, smells, tastes, or dharma; some are tamed by dharma, but not by forms, sounds, smells, tastes, or touch. Furthermore, there are beings who are tamed by the tranquility of their minds, but not by the tranquility of their bodies. Or there are beings who are tamed by the tranquility of their bodies, but not by the tranquility of their minds. Or there are beings who are tamed by hearing about impermanence (anicca), but not by suffering (dukkha), impurity (asubha), or non-self (anatta). Or there are beings who are tamed by hearing about suffering, but not by impermanence, impurity, or non-self. Or there are beings who are tamed by hearing about impurity, but not by impermanence, suffering, or non-self. Or there are beings who are tamed by hearing about non-self, but not by impermanence, suffering, or impurity. Furthermore, there are beings who are tamed by seeing bodily supernormal powers, but not by the knowledge of others' minds (citta-jnana). Or there are beings who are tamed by the knowledge of others' minds, but not by supernormal powers. Good man! There are beings who diligently practice and progress slowly to liberation, some who progress quickly to liberation with little effort, some who progress quickly to liberation with diligent effort, and some who progress slowly to liberation with little effort. There is liberation that is due to a cause but not a condition, liberation that is due to a condition but not a cause, and liberation that is due to both cause and condition, and not due to neither cause nor condition.

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解脫。有諸眾生觀于內法而得解脫，非觀于外；有觀于外而得解脫，非觀于內；有觀內外而得解脫，有不觀內外而得解脫。有諸眾生因樂行故而得解脫，非因苦行；有因苦行而得解脫，非因樂行；或因苦樂而得解脫；或有不因苦行樂行而得解脫。有諸眾生因讚美故而得調伏，非因呵責；或因呵責而得調伏，非因讚美；或因贊毀而得調伏；或有不因而得調伏。有諸眾生因逆說法而得調伏，不因順說；或有因順而得調伏，不因於逆；或因逆順而得調伏；或有非因逆順說法而得調伏。有諸眾生因聞略說而得調伏，非因於廣；或有因廣而得調伏，非因於略；有因廣略而得調伏；或有不因廣略說法而得調伏。有諸眾生因四真諦而得調伏，有因念處而得調伏，有因正勤而得調伏，或因如意而得調伏，或因五根而得調伏，或因五力而得調伏，或因七覺而得調伏，或因八道而得調伏。

「善男子！眾生之行不可思議，眾生之心亦不可思議，眾生調伏不可思議，所入法門不可思議，眾生境界不可思議。菩薩摩訶薩獲得如是不可思議智，然後乃知一切眾生所行之行不可思議。

「善男子！譬如羅網多有諸結，有人在中以咒術力，破網得出隨意而去。菩薩摩訶薩亦復如是，入眾生中以智咒力，壞煩惱網隨意自在，雖未證得阿耨多

【現代漢語翻譯】 現代漢語譯本 關於解脫。有些眾生通過觀察內在的法而獲得解脫，而不是觀察外在的法；有些通過觀察外在的法而獲得解脫，而不是觀察內在的法；有些通過觀察內外之法而獲得解脫；有些不通過觀察內外之法而獲得解脫。有些眾生因為喜歡修行而獲得解脫，而不是因為苦行；有些因為苦行而獲得解脫，而不是因為喜歡修行；有些通過苦樂兼修而獲得解脫；有些不通過苦行或樂行而獲得解脫。有些眾生因為讚美而得到調伏，而不是因為責備；有些因為責備而得到調伏，而不是因為讚美；有些通過讚美和責備而得到調伏；有些不通過讚美或責備而得到調伏。有些眾生因為逆向說法而得到調伏，而不是因為順向說法；有些因為順向說法而得到調伏，而不是因為逆向說法；有些通過逆向和順向說法而得到調伏；有些不通過逆向或順向說法而得到調伏。有些眾生因為聽聞簡略的說法而得到調伏，而不是因為廣博的說法；有些因為廣博的說法而得到調伏，而不是因為簡略的說法；有些通過廣博和簡略的說法而得到調伏；有些不通過廣博或簡略的說法而得到調伏。有些眾生因為四真諦（苦、集、滅、道）而得到調伏，有些因為四念處（身、受、心、法）而得到調伏，有些因為四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）而得到調伏，有些因為四如意足（欲、勤、心、觀）而得到調伏，有些因為五根（信、精進、念、定、慧）而得到調伏，有些因為五力（信、精進、念、定、慧）而得到調伏，有些因為七覺支（擇法、精進、喜、輕安、念、定、舍）而得到調伏，有些因為八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）而得到調伏。 『善男子！眾生的行為不可思議，眾生的心念也不可思議，眾生的調伏方式不可思議，所進入的法門不可思議，眾生的境界不可思議。菩薩摩訶薩獲得如此不可思議的智慧，然後才能知道一切眾生所行的行為是不可思議的。』 『善男子！譬如一張羅網有很多結，有人在其中用咒術的力量，破開網而出，隨意而去。菩薩摩訶薩也是如此，進入眾生之中，用智慧的咒力，破壞煩惱之網，隨意自在，雖然還沒有證得阿耨多羅三藐三菩提（無上正等正覺）』

【English Translation】 English version Regarding liberation. Some beings attain liberation by observing internal dharmas, not by observing external ones; some attain liberation by observing external dharmas, not by observing internal ones; some attain liberation by observing both internal and external dharmas; some attain liberation without observing either internal or external dharmas. Some beings attain liberation through pleasurable practices, not through ascetic practices; some attain liberation through ascetic practices, not through pleasurable practices; some attain liberation through both pleasurable and ascetic practices; some attain liberation without either ascetic or pleasurable practices. Some beings are tamed through praise, not through blame; some are tamed through blame, not through praise; some are tamed through both praise and blame; some are tamed without either praise or blame. Some beings are tamed through teaching in reverse, not through teaching in accordance; some are tamed through teaching in accordance, not through teaching in reverse; some are tamed through both reverse and accordance teaching; some are tamed without either reverse or accordance teaching. Some beings are tamed through hearing brief teachings, not through extensive teachings; some are tamed through extensive teachings, not through brief teachings; some are tamed through both extensive and brief teachings; some are tamed without either extensive or brief teachings. Some beings are tamed through the Four Noble Truths (dukkha, samudaya, nirodha, marga), some are tamed through the Four Foundations of Mindfulness (body, feeling, mind, dharma), some are tamed through the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, maintaining good that has arisen), some are tamed through the Four Paths to Power (desire, effort, mind, investigation), some are tamed through the Five Roots (faith, effort, mindfulness, concentration, wisdom), some are tamed through the Five Powers (faith, effort, mindfulness, concentration, wisdom), some are tamed through the Seven Factors of Enlightenment (mindfulness, investigation of dharma, effort, joy, tranquility, concentration, equanimity), some are tamed through the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). 'Good man! The actions of beings are inconceivable, the minds of beings are also inconceivable, the ways of taming beings are inconceivable, the dharma doors they enter are inconceivable, the realms of beings are inconceivable. Bodhisattva Mahasattvas, having attained such inconceivable wisdom, then know that all the actions of beings are inconceivable.' 'Good man! It is like a net with many knots, and someone within it, through the power of a mantra, breaks the net and goes out freely. Bodhisattva Mahasattvas are also like this, entering among beings, using the power of wisdom like a mantra, breaking the net of afflictions, and being free and at ease, although they have not yet attained Anuttara Samyak Sambodhi (unexcelled perfect enlightenment).'

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羅三藐三菩提，而能通達眾生所行。」

爾時，舍利弗白佛言：「世尊！菩薩摩訶薩初發無上菩提心時，聞諸眾生有如是行，不驚不怖，是事實難，不可思議。」

佛言：「舍利弗！于意云何？如師子子，雖復初產，聞師子吼，有怖畏不？」

「不也。世尊！」

「菩薩摩訶薩初發無上菩提心時，聞眾生行亦復如是。舍利弗！于意云何？火勢雖小，畏乾薪不？」

「不也。世尊！」

「菩薩摩訶薩初發無上菩提心已，得智慧火亦復如是。舍利弗！如來今以非喻為喻。舍利弗！譬如猛火與諸乾薪，結期七日當大戰鬥。爾時，一切干樹草木種種枝葉悉共聚合如須彌山；爾時，猛火有一親友而語之言：『汝今何故，不自莊嚴多求援助？彼薪眾多，汝唯一己，何能當之？』時火答言：『彼怨雖多，我力能敵，不須伴黨。』舍利弗！菩薩摩訶薩亦復如是。雖諸煩惱悉共和合其勢熾盛，菩薩智慧力能消伏。舍利弗！菩薩摩訶薩有二種力：一、煩惱力；二、智慧力。菩薩若無煩惱力者，則不能共諸眾生行，亦不能知眾生行處，亦當證於聲聞緣覺，是故菩薩以煩惱力遍游諸有不生怖畏，是名菩薩行於方便。

「舍利弗！如小毒蛇不須伴侶，初發心者亦復如是。舍利弗！譬如螢火雖有無量千

【現代漢語翻譯】 現代漢語譯本：『能證得無上正等正覺（Anuttara-samyak-sambodhi），並且能夠通達眾生所行的道理。』 當時，舍利弗（Sariputra）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahasattva）初發無上菩提心（Anuttara-bodhi-citta）時，聽到眾生有這樣的行為，不感到驚訝也不感到恐懼，這實在是難以置信，不可思議。』 佛說：『舍利弗！你的想法如何？就像獅子幼崽，即使是剛出生，聽到獅子的吼聲，會感到害怕嗎？』 『不會的，世尊！』 『菩薩摩訶薩初發無上菩提心時，聽到眾生的行為也是如此。舍利弗！你的想法如何？火勢雖然很小，會害怕乾燥的柴火嗎？』 『不會的，世尊！』 『菩薩摩訶薩初發無上菩提心后，得到的智慧之火也是如此。舍利弗！如來（Tathagata）現在用非比喻來做比喻。舍利弗！譬如猛火和乾燥的柴火，約定七天後要進行一場大戰。那時，所有的干樹、草木、各種枝葉都聚集在一起，像須彌山（Sumeru）一樣；這時，猛火有一個朋友對它說：『你現在為什麼不自我壯大，多尋求幫助呢？那些柴火很多，你只有自己一個，怎麼能抵擋得住呢？』當時，火回答說：『那些敵人雖然多，我的力量能夠戰勝，不需要同伴。』舍利弗！菩薩摩訶薩也是如此。雖然各種煩惱都聯合起來，氣勢很盛，菩薩的智慧力量能夠消滅它們。舍利弗！菩薩摩訶薩有兩種力量：一、煩惱的力量；二、智慧的力量。菩薩如果沒有煩惱的力量，就不能和眾生一起修行，也不能瞭解眾生所行之處，也將會證得聲聞（Sravaka）或緣覺（Pratyekabuddha）的果位，所以菩薩用煩惱的力量遍游各種存在，不產生恐懼，這叫做菩薩的方便修行。 『舍利弗！就像小毒蛇不需要伴侶一樣，初發菩提心的人也是如此。舍利弗！譬如螢火蟲雖然有無數千

【English Translation】 English version: 'Attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and be able to understand the conduct of all beings.' At that time, Sariputra (Sariputra) said to the Buddha: 'World Honored One! When a Bodhisattva-mahasattva (Bodhisattva-mahasattva) first generates the mind of Anuttara-bodhi-citta (supreme enlightenment), upon hearing that beings have such conduct, they are neither surprised nor afraid. This is truly difficult and inconceivable.' The Buddha said: 'Sariputra! What do you think? Like a lion cub, even if it is just born, upon hearing a lion's roar, would it be afraid?' 'No, World Honored One!' 'When a Bodhisattva-mahasattva first generates the mind of Anuttara-bodhi-citta, upon hearing the conduct of beings, it is also like this. Sariputra! What do you think? Although the fire is small, is it afraid of dry firewood?' 'No, World Honored One!' 'After a Bodhisattva-mahasattva first generates the mind of Anuttara-bodhi-citta, the fire of wisdom obtained is also like this. Sariputra! The Tathagata (Tathagata) now uses a non-metaphor as a metaphor. Sariputra! For example, fierce fire and dry firewood agree to have a great battle after seven days. At that time, all the dry trees, grasses, and various branches and leaves gather together, like Mount Sumeru (Sumeru); at this time, a friend of the fierce fire says to it: 'Why don't you strengthen yourself and seek more help? There is a lot of firewood, and you are only one, how can you resist it?' At that time, the fire replied: 'Although those enemies are many, my strength can overcome them, I don't need companions.' Sariputra! A Bodhisattva-mahasattva is also like this. Although all kinds of afflictions unite and their momentum is strong, the power of the Bodhisattva's wisdom can eliminate them. Sariputra! A Bodhisattva-mahasattva has two kinds of power: one, the power of afflictions; two, the power of wisdom. If a Bodhisattva does not have the power of afflictions, then they cannot practice with all beings, nor can they understand where beings are going, and they will also attain the fruit of Sravaka (Sravaka) or Pratyekabuddha (Pratyekabuddha). Therefore, the Bodhisattva uses the power of afflictions to travel through all existences without fear. This is called the Bodhisattva's skillful practice. 'Sariputra! Just like a small poisonous snake does not need companions, so is the one who first generates the Bodhi mind. Sariputra! For example, although there are countless thousands of fireflies,

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萬億數，不能障蔽日之光明；菩薩摩訶薩亦復如是，雖有煩惱無量無數，不能障蔽菩薩智光。

「舍利弗！如阿伽陀一丸之藥能破大毒；菩薩智慧亦復如是，小智慧藥能壞無量大煩惱毒。

「舍利弗！譬如天降一味之水，隨地差別得種種味；菩薩摩訶薩一解脫智亦復如是，隨眾生根說種種異。

「舍利弗！如閻浮樹下有金泥，是金泥中有種種寶；菩薩摩訶薩初發菩提金泥心中，亦復有聲聞、辟支佛寶。

「舍利弗！如余小王一切悉屬轉輪聖王；一切人天亦復如是，悉來歸屬初心菩薩。

「舍利弗！如薄福人不遇寶雨；若不能于無量佛所種諸善根，則不能發菩提之心。

「舍利弗！無甘蔗子則無種種石蜜諸味；若無菩提心者，亦無種種三寶諸味。

「舍利弗！如耆婆醫王常作是言：『天下所有無非是藥。』菩薩亦爾，說一切法無非菩提。

「舍利弗！如阿修羅王盡其勢力，不能遮障日月之道；一切魔眾亦復如是，盡其勢力不能遮障勤行菩薩修菩提道。

「舍利弗！如色界天宮殿屋宅依空而住；勤行菩薩所得菩提，亦復如是依空而住。

「舍利弗！譬如虛空悉能容受一切萬物，而是虛空初無增減；無量佛法亦復如是，雖有菩薩發心推求，而是佛法亦無增減

【現代漢語翻譯】 現代漢語譯本 萬億數量的星辰，也不能遮蔽太陽的光明；菩薩摩訶薩（偉大的菩薩）也是如此，即使有無量無數的煩惱，也不能遮蔽菩薩的智慧之光。 『舍利弗（佛陀的十大弟子之一，以智慧著稱）！就像阿伽陀（一種藥名）的一丸藥能解除大毒；菩薩的智慧也是如此，小小的智慧之藥能摧毀無量的大煩惱毒。 『舍利弗！譬如天降下同一種味道的水，隨著地質的不同而產生各種不同的味道；菩薩摩訶薩的解脫智慧也是如此，隨著眾生的根器不同而宣說各種不同的法門。 『舍利弗！就像閻浮樹（一種樹名）下有金泥，這金泥中有各種各樣的寶藏；菩薩摩訶薩最初發菩提心（覺悟之心）的如同金泥的心中，也有聲聞（聽聞佛法而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人）的寶藏。 『舍利弗！就像其他小國王都歸屬於轉輪聖王（擁有統治世界的理想君主）；一切人天（人和天神）也都是如此，都歸屬於最初發心的菩薩。 『舍利弗！就像福報淺薄的人遇不到寶雨（天降寶物）；如果不能在無量佛那裡種下各種善根，就不能發起菩提之心。 『舍利弗！沒有甘蔗的種子，就不會有各種石蜜（糖蜜）的味道；如果沒有菩提心，也不會有各種三寶（佛、法、僧）的滋味。 『舍利弗！就像耆婆（古代名醫）醫王常說：『天下所有的東西沒有不是藥的。』菩薩也是如此，說一切法沒有不是通向菩提的。 『舍利弗！就像阿修羅王（一種神祇）用盡他的力量，也不能遮擋太陽和月亮的執行；一切魔眾也是如此，用盡他們的力量也不能遮擋勤奮修行的菩薩修菩提之道。 『舍利弗！就像**天（此處原文缺失，指代天界）的宮殿房屋依空而住；勤奮修行的菩薩所獲得的菩提，也是如此依空而住。 『舍利弗！譬如虛空能夠容納一切萬物，而虛空本身並沒有增加或減少；無量的佛法也是如此，即使有菩薩發心去探求，而佛法本身也沒有增加或減少。

【English Translation】 English version Myriads of trillions of stars cannot obscure the light of the sun; likewise, a Bodhisattva Mahasattva (a great Bodhisattva) is such that even though they have immeasurable and countless afflictions, these cannot obscure the light of the Bodhisattva's wisdom. 『Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Just as a single pill of Agada (a type of medicine) can break down great poison; the wisdom of a Bodhisattva is also like this, a small medicine of wisdom can destroy immeasurable great afflictions of poison.』 『Shariputra! For example, when the heavens send down water of a single flavor, it obtains various flavors depending on the differences in the land; the Bodhisattva Mahasattva's wisdom of liberation is also like this, speaking various different teachings according to the different capacities of sentient beings.』 『Shariputra! Just as there is gold mud under the Jambū tree (a type of tree), and in this gold mud there are various treasures; in the heart of a Bodhisattva Mahasattva who initially generates the Bodhi mind (mind of enlightenment), there are also the treasures of Shravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own).』 『Shariputra! Just as all the other small kings belong to the Chakravartin King (an ideal ruler who possesses the world); all humans and gods are also like this, all coming to belong to the Bodhisattva who initially generates the mind of enlightenment.』 『Shariputra! Just as a person with little merit does not encounter a rain of treasures; if one cannot plant various good roots in the presence of immeasurable Buddhas, then one cannot generate the mind of Bodhi.』 『Shariputra! Without sugarcane seeds, there would be no various flavors of rock candy and other sweets; if there is no Bodhi mind, there will also be no flavors of the various Three Jewels (Buddha, Dharma, Sangha).』 『Shariputra! Just as the physician king Jivaka (an ancient famous physician) always says: 『Everything in the world is medicine.』 A Bodhisattva is also like this, saying that all dharmas are nothing other than Bodhi.』 『Shariputra! Just as the Asura King (a type of deity) exhausts his power, he cannot obstruct the path of the sun and moon; all the demon hordes are also like this, exhausting their power they cannot obstruct the Bodhisattva who diligently practices the path of Bodhi.』 『Shariputra! Just as the palaces and dwellings of the **Heaven (original text missing, referring to a heavenly realm) reside in space; the Bodhi attained by a diligently practicing Bodhisattva also resides in space.』 『Shariputra! For example, empty space can contain all things, yet empty space itself does not increase or decrease; the immeasurable Buddha Dharma is also like this, even though there are Bodhisattvas who generate the mind to seek it, the Buddha Dharma itself does not increase or decrease.』

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「舍利弗！譬如有人任力游空，而虛空性無增無減；菩薩亦爾，住其信力行於佛智，而是佛智亦無增減。

「舍利弗！譬如陶師未成器時不得器名；菩薩善法亦復如是，未發心時亦不得名。

「舍利弗！如人已見轉輪聖王，則不求見諸餘小王；菩薩亦爾，若已發起菩提之心，則不更發聲聞、緣覺心。

「舍利弗！如余處中不出眾寶，眾寶要出於大海中。舍利弗！聲聞寶中不出三寶，三寶要從菩薩寶出。

「舍利弗！譬如太子不名為王非不名王；菩薩摩訶薩亦復如是，非名為佛非不名佛。

「舍利弗！譬如小寶亦不可輕。何以故？如是小寶能作大事多所利益。菩薩亦爾，初發心時亦不可輕。

「舍利弗！我今為諸菩薩摩訶薩說如是喻，若有菩薩聞是諸喻即得安樂。」

爾時，世尊即說頌曰：

「若欲證得於佛道，　　應當除滅疑網心， 　勤修無上信心者，　　即能獲得于菩提。 　若修凈印三昧者，　　宣說諸法皆如夢， 　無量世中凈其心，　　即能得證正覺道。 　佛所得道非身業，　　亦非口意二業等， 　無為真實性亦爾，　　是故不可以喻說。 　佛道無對不可見，　　非眼識界如虛空， 　非是一切諸情根，　　又非諸根之境界， 　非相非陰

【現代漢語翻譯】 現代漢語譯本 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！譬如有人憑藉力量在空中游動，而虛空的本性不會因此增加或減少；菩薩也是如此，安住于自己的信力而行於佛的智慧，而佛的智慧也不會因此增加或減少。 『舍利弗！譬如陶工在器物未成形時，不能稱其為器物；菩薩的善法也是如此，在未發菩提心時，也不能稱其為菩薩。 『舍利弗！譬如有人已經見過轉輪聖王（Cakravartin，擁有統治世界的理想君主），就不會再想去見其他小王；菩薩也是如此，如果已經發起菩提之心，就不會再發起聲聞（Śrāvaka，通過聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟而修行的人）之心。 『舍利弗！譬如在其他地方不會出現眾寶，眾寶一定要從大海中出現。舍利弗！聲聞的寶藏中不會出現三寶（佛、法、僧），三寶一定要從菩薩的寶藏中出現。 『舍利弗！譬如太子雖然不被稱為王，但也不能說他不是王；菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）也是如此，雖然不被稱為佛，但也不能說他不是佛。 『舍利弗！譬如小寶也不可輕視。為什麼呢？因為這樣的小寶能成就大事，帶來許多利益。菩薩也是如此，初發菩提心時也不可輕視。 『舍利弗！我現在為諸位菩薩摩訶薩說這些譬喻，如果有菩薩聽聞這些譬喻，就能得到安樂。』 當時，世尊即說偈頌道： 『如果想要證得佛道，應當消除疑惑和網羅之心，勤奮修習無上的信心，就能獲得菩提。如果修習清凈印三昧（Samādhi，禪定）的人，宣說諸法都如夢幻，在無量世中凈化自己的心，就能證得正覺之道。佛所證得的道，不是身業所為，也不是口業和意業所為，無為的真實本性也是如此，所以不能用比喻來說明。佛道沒有對立，不可見，不是眼識的境界，如同虛空，不是一切情根（感官），也不是諸根的境界，不是相，也不是陰（蘊）。』

【English Translation】 English version 『Śāriputra! It is like a person who, relying on their strength, travels in the sky, yet the nature of space neither increases nor decreases; so too is the Bodhisattva, who dwells in their power of faith and practices the wisdom of the Buddha, and that wisdom of the Buddha neither increases nor decreases. 『Śāriputra! It is like a potter who, when the vessel is not yet formed, cannot call it a vessel; so too are the good dharmas of a Bodhisattva, when the mind of enlightenment has not yet arisen, they cannot be called a Bodhisattva. 『Śāriputra! It is like a person who has already seen a Cakravartin (ideal universal ruler), they will not seek to see other lesser kings; so too is the Bodhisattva, if they have already aroused the mind of Bodhi, they will not again arouse the mind of a Śrāvaka (one who practices by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own). 『Śāriputra! It is like how in other places, no treasures appear, treasures must come from the great ocean. Śāriputra! From the treasures of the Śrāvakas, the Three Jewels (Buddha, Dharma, Sangha) do not appear, the Three Jewels must come from the treasures of the Bodhisattvas. 『Śāriputra! It is like a crown prince who, though not called a king, cannot be said not to be a king; so too is the Bodhisattva-mahāsattva (great Bodhisattva), though not called a Buddha, they cannot be said not to be a Buddha. 『Śāriputra! It is like a small treasure that should not be despised. Why is that? Because such a small treasure can accomplish great things and bring much benefit. So too is the Bodhisattva, when they first arouse the mind of enlightenment, they should not be despised. 『Śāriputra! I now speak these parables for all the Bodhisattva-mahāsattvas, if any Bodhisattva hears these parables, they will attain peace and joy.』 At that time, the World Honored One spoke these verses: 『If one wishes to attain the path of the Buddha, they should eliminate the mind of doubt and entanglement, diligently cultivate supreme faith, and then they can attain Bodhi. If one cultivates the pure seal Samādhi (meditative absorption), proclaiming that all dharmas are like dreams, purifying their mind in countless lifetimes, then they can attain the path of Right Enlightenment. The path attained by the Buddha is not the result of bodily actions, nor is it the result of verbal or mental actions, the true nature of non-action is also like this, therefore it cannot be described by parables. The path of the Buddha has no opposite, is invisible, is not the realm of eye consciousness, like space, is not all the sense faculties, nor is it the realm of the senses, is not form, nor is it the skandhas (aggregates).』

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非入界，　　非是心意受想識， 　非知非知之境界，　　是故佛境不可知。 　諸佛大悲難思議，　　無量無邊無障礙， 　無字無聲不可說，　　是故無能知佛界。 　若有眾生無量世，　　親近善友聽正法， 　聞已即得大福德，　　常受妙樂如先佛， 　一切諸魔不得短，　　諸根調伏行樂處， 　能以方便壞四魔，　　如法而住行佛界。 　若行如是菩提道，　　即得菩提為人說， 　能渡眾生生死海，　　能破一切大邪見， 　即得無上相好等，　　成就十力四無畏， 　能知眾生煩惱行，　　能壞一切諸有道。 　若有菩薩勤精進，　　即能破壞諸煩惱， 　如火能焚乾草木，　　菩提心能燒煩惱。」◎

爾時，世尊復告海慧菩薩言：「善男子！菩薩摩訶薩勤行精進，易得阿耨多羅三藐三菩提。誰有修行勤精進者，當知是人即有菩提。誰有精進是人，即具檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，能自利益亦利於他。

「善男子！過去無量劫有佛世尊，號勤精進如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名善見，劫名華聚。爾時，世界大水彌滿，其水出生八萬四千上妙蓮華，一一縱廣滿十由旬，有無量億金色光

【現代漢語翻譯】 現代漢語譯本 不屬於任何界（非入界），也不是心意、感受、思想和意識（心意受想識）所能及的。 它不是能被認知或不能被認知的境界（非知非知之境界），因此佛的境界是不可知的。 諸佛的偉大慈悲難以思議，無量無邊，沒有障礙。 它無法用文字表達，沒有聲音，不可言說（無字無聲不可說），因此沒有人能夠真正瞭解佛的境界。 如果有眾生在無量世中，親近善友，聽聞正法， 聽聞后就能獲得巨大的福德，常常享受像過去諸佛一樣的美妙快樂。 一切魔障都不能傷害他，他的諸根調伏，行為安樂， 能夠用方便法門摧毀四魔（四魔：煩惱魔、五陰魔、死魔、天魔），如法安住，行於佛的境界。 如果修行這樣的菩提道，就能證得菩提，併爲他人宣說， 能夠渡過眾生的生死苦海，能夠破除一切大的邪見， 就能獲得無上的相好莊嚴，成就十力（十力：如來十種智慧力）和四無畏（四無畏：如來四種無所畏懼的自信）， 能夠了解眾生的煩惱習性，能夠摧毀一切有為的道。 如果有菩薩勤奮精進，就能摧毀一切煩惱， 就像火能焚燒乾草木一樣，菩提心能燒盡煩惱。

那時，世尊又告訴海慧菩薩說：『善男子！菩薩摩訶薩勤奮修行精進，容易證得阿耨多羅三藐三菩提（無上正等正覺）。誰有修行勤奮精進的，應當知道這個人就有菩提。誰有精進，這個人就具備檀波羅蜜（佈施波羅蜜）、尸波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜），能夠自我利益，也能利益他人。』

『善男子！過去無量劫有佛世尊，號勤精進如來（勤精進如來：佛名，以精進為名）、應（應供）、正遍知（正等覺）、明行足（明行圓滿）、善逝（善於逝世）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御眾生的大丈夫）、天人師（天人之導師）、佛（覺者）、世尊（世間尊貴者），國名善見，劫名華聚。當時，世界大水瀰漫，水中生出八萬四千朵上妙蓮花，每一朵縱橫都滿十由旬（由旬：古印度長度單位），有無量億金色光芒。

【English Translation】 English version It is not within any realm (non-entry realm), nor is it within the reach of mind, feeling, thought, and consciousness (mind, feeling, thought, and consciousness). It is not a state that can be known or not known (the realm of neither knowing nor not knowing), therefore, the realm of the Buddha is unknowable. The great compassion of all Buddhas is inconceivable, boundless, and without obstacles. It cannot be expressed in words, has no sound, and is unspeakable (no words, no sound, unspeakable), therefore, no one can truly know the realm of the Buddha. If there are sentient beings who, in countless lifetimes, draw near to good friends and listen to the true Dharma, upon hearing it, they will gain great merit and often enjoy the wonderful happiness like the Buddhas of the past. All demonic obstacles cannot harm them, their senses are subdued, and their actions are peaceful, they can use skillful means to destroy the four demons (four demons: the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), abide in accordance with the Dharma, and walk in the realm of the Buddha. If one cultivates such a path of Bodhi, one will attain Bodhi and proclaim it to others, one will be able to cross the sea of birth and death of sentient beings, and be able to break all great wrong views, one will obtain the unsurpassed marks and adornments, and achieve the ten powers (ten powers: the ten wisdom powers of the Tathagata) and the four fearlessnesses (four fearlessnesses: the four kinds of fearless confidence of the Tathagata), one will be able to understand the afflictive habits of sentient beings, and be able to destroy all conditioned paths. If a Bodhisattva diligently practices with vigor, they will be able to destroy all afflictions, just as fire can burn dry grass and wood, the Bodhi mind can burn away afflictions.

At that time, the World Honored One again said to Bodhisattva Ocean Wisdom: 'Good man! A Bodhisattva Mahasattva who diligently practices with vigor easily attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Whoever practices diligently with vigor, know that this person has Bodhi. Whoever has vigor, this person possesses Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), and can benefit themselves and also benefit others.'

'Good man! In the past, countless kalpas ago, there was a Buddha World Honored One, named Diligent Vigor Tathagata (Diligent Vigor Tathagata: the name of a Buddha, named after vigor), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyacarana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purusadamyasarathi (tamer of men), Sasta Devamanusyanam (teacher of gods and humans), Buddha (awakened one), and Bhagavan (World Honored One), the country was named Good Vision, and the kalpa was named Flower Gathering. At that time, the world was filled with great water, and from the water emerged eighty-four thousand exquisite lotus flowers, each one spanning ten yojanas (yojana: an ancient Indian unit of length) in length and width, with countless billions of golden rays of light.

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明。其香微妙，阿迦膩吒諸天見已多受安樂，作如是言：『是世間中多有蓮華，當知亦當多有佛出。』是故此劫名曰華聚。

「是時，彼國寂靜無聲，以寂靜故，無量世界諸菩薩等常樂觀察，以觀察故各各皆得喜行三昧，是故彼世名曰善見。

「其國多有七寶林樹、樓閣殿舍，眾生安樂如兜率天，多饒飲食易獲神通，無有女身一切化生，亦無二道皆修大乘。

「爾時，彼佛有三萬六千出家菩薩，皆悉獲得不退轉心，無量人天初發菩提堅固不退，彼佛世尊常樂宣說勤精進行。時大眾中有一菩薩，名堅固莊嚴，從座而起前禮佛足，長跪合掌，作如是言：『世尊！云何菩薩勤行精進？』

「佛言：『善男子！勤行精進凡有四法。何等為四？一者、發心；二者、作心；三者、觀心；四者、如法住。如是四法，即是具足佛法因緣。何以故？善男子！發者即是生善法因，作者名為增善法因，觀者名為利眾生因，如法住者名入一切佛法因緣。又復，發者求聞正法，作者聞已能說，觀者善思惟義，如法住者如說而住。又復，發者調伏慳心，作者能一切施，觀者為眾生施迴向菩提，如法住者不求施果。又復，發者求覓受人，作者見來求者生慈愍心，觀者觀財無常，如法住者不求果報。又復，發者如法求財，作者

【現代漢語翻譯】 現代漢語譯本 光明。那香氣微妙，阿迦膩吒諸天（色界最高層天）見到后都感到非常安樂，他們這樣說：『這個世間有很多蓮花，應當知道也會有很多佛出世。』因此，這個劫被稱為華聚（蓮花聚集）。 那時，那個佛國寂靜無聲，因為寂靜的緣故，無量世界的諸菩薩等常常樂於觀察，因為觀察的緣故，他們各自都得到了喜行三昧（一種禪定），因此那個世界被稱為善見。 那個國家有很多七寶林樹、樓閣殿舍，眾生安樂如同兜率天（欲界第四層天），有很多飲食，容易獲得神通，沒有女性的身體，一切都是化生，也沒有二乘道，都修習大乘佛法。 那時，那位佛有三萬六千出家的菩薩，都獲得了不退轉的心，無量的人天初發菩提心，堅固不退。那位佛世尊常常樂於宣說勤奮精進的修行。當時大眾中有一位菩薩，名叫堅固莊嚴，從座位上站起來，走到佛前，頂禮佛足，長跪合掌，這樣說道：『世尊！菩薩如何勤奮精進修行呢？』 佛說：『善男子！勤奮精進修行有四種方法。是哪四種呢？第一是發心；第二是作心；第三是觀心；第四是如法住。這四種方法，就是具足佛法因緣。為什麼呢？善男子！發心是生善法的因，作心是增長善法的因，觀心是利益眾生的因，如法住是進入一切佛法因緣。還有，發心是求聞正法，作心是聽聞后能夠宣說，觀心是善於思惟義理，如法住是按照所說的去做。還有，發心是調伏慳吝的心，作心是能夠一切佈施，觀心是為眾生布施迴向菩提，如法住是不求佈施的果報。還有，發心是尋求接受佈施的人，作心是見到來求佈施的人生起慈悲憐憫的心，觀心是觀察財物無常，如法住是不求果報。還有，發心是如法求財，作心是

【English Translation】 English version Bright. Its fragrance is subtle, and the gods of Akanistha (the highest heaven in the realm of form) upon seeing it, experience great joy, and say: 'In this world, there are many lotuses, it should be known that many Buddhas will also appear.' Therefore, this kalpa is called Flower Assembly (a gathering of lotuses). At that time, that Buddha-land was silent and without sound. Because of this silence, countless Bodhisattvas from other worlds constantly delight in observing it. Because of this observation, each of them attains the Samadhi of Joyful Practice (a type of meditative concentration). Therefore, that world is called Good Vision. That land has many forests of seven treasures, pavilions, and palaces. The beings there are as happy as those in Tushita Heaven (the fourth heaven in the realm of desire). They have abundant food, easily attain supernatural powers, have no female bodies, are all born by transformation, and there are no two vehicles, all cultivate the Mahayana path. At that time, that Buddha had thirty-six thousand ordained Bodhisattvas, all of whom had attained the non-retrogressing mind. Countless humans and gods initially generated the Bodhi mind, firm and non-retrogressing. That Buddha, the World Honored One, always delighted in expounding diligent and vigorous practice. At that time, among the assembly, there was a Bodhisattva named Firm Adornment, who rose from his seat, approached the Buddha, prostrated at his feet, knelt with palms joined, and said: 'World Honored One! How does a Bodhisattva diligently practice vigor?' The Buddha said: 'Good man! Diligent and vigorous practice has four methods. What are the four? First is the generation of the mind; second is the action of the mind; third is the contemplation of the mind; fourth is abiding in accordance with the Dharma. These four methods are the complete causes and conditions for the Buddha Dharma. Why is that? Good man! The generation of the mind is the cause of generating good dharmas, the action of the mind is the cause of increasing good dharmas, the contemplation of the mind is the cause of benefiting sentient beings, and abiding in accordance with the Dharma is the cause of entering all the causes and conditions of the Buddha Dharma. Furthermore, the generation of the mind is seeking to hear the true Dharma, the action of the mind is being able to speak after hearing it, the contemplation of the mind is skillfully contemplating the meaning, and abiding in accordance with the Dharma is abiding as it is said. Furthermore, the generation of the mind is subduing the mind of stinginess, the action of the mind is being able to give all things, the contemplation of the mind is giving for the sake of sentient beings and dedicating it to Bodhi, and abiding in accordance with the Dharma is not seeking the fruit of giving. Furthermore, the generation of the mind is seeking those who receive giving, the action of the mind is generating a compassionate mind upon seeing those who come seeking giving, the contemplation of the mind is contemplating the impermanence of wealth, and abiding in accordance with the Dharma is not seeking reward. Furthermore, the generation of the mind is seeking wealth in accordance with the Dharma, the action of the mind is

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求于凈命，觀者于不堅物修于堅法，如法住者一切舍時不生憍慢。又復，發者離諸惡戒，作者至心受持諸凈禁戒，觀者至心調伏毀禁之人，如法住者凈持禁戒不生憍慢。又復，發者凈于口業，作者凈于身業，觀者凈于意業，如法住者修集善法。

「『又復，發者遠離瞋心，作者修集忍辱，觀者將護自他，如法住者修忍辱已不生憍慢。又復，發者常樂教化邪見眾生，作者能壞眾生瞋恚之心，觀者不見內外，如法住者遠離一切煩惱諸結。又復，發者遠離懈怠，作者勤修精進，觀者調伏一切懈怠眾生，如法住者勸諸眾生令修精進。又復，發者名為善慈，作者所作已竟，觀者不求余乘，如法住者不失無上菩提之心。又復，發者莊嚴禪支，作者莊嚴三昧，觀者終不生於相似我慢，如法住者破壞眾生行惡之心。又復，發者莊嚴念心，作者莊嚴諸有，觀者其意堅固，如法住者勇健無怯。又復，發者名如法因，作者名如方便，觀者名為門戶，如法住者名為解脫。又復，發者謂求名字，作者持于文字，觀者字不可說，如法住者遠離文字。

「『又復，發者離惡知識，作者親近善友，觀者于善友所至心聽法，如法住者不謬解義。又復，發者樂於舍家，作者遠離怨親，觀者求于善法，如法住者不隨他意。又復，發者所謂少欲，作

【現代漢語翻譯】 現代漢語譯本：

『爲了追求清凈的生命，修行者觀察無常的事物，修習堅固的法門。如法安住的人，在捨棄一切時不會產生驕慢。此外，發起者遠離各種惡戒，實踐者至誠受持各種清凈的禁戒，觀察者至誠調伏毀犯禁戒的人，如法安住的人清凈持守禁戒而不生驕慢。此外，發起者清凈口業，實踐者清凈身業，觀察者清凈意業，如法安住的人修集各種善法。

『此外，發起者遠離嗔恨心，實踐者修習忍辱，觀察者愛護自己和他人，如法安住的人修習忍辱后不生驕慢。此外，發起者常常樂於教化邪見眾生，實踐者能夠摧毀眾生的嗔恚之心，觀察者不執著于內外，如法安住的人遠離一切煩惱和結縛。此外，發起者遠離懈怠，實踐者勤修精進，觀察者調伏一切懈怠的眾生，如法安住的人勸導眾生修習精進。此外，發起者名為善慈，實踐者所作已完成，觀察者不尋求其他乘，如法安住的人不失去無上菩提之心。此外，發起者莊嚴禪支，實踐者莊嚴三昧，觀察者最終不生起相似的慢心，如法安住的人破壞眾生行惡的心。此外，發起者莊嚴念心，實踐者莊嚴諸有，觀察者其意念堅固，如法安住的人勇猛無畏。此外，發起者名為如法之因，實踐者名為如法之方便，觀察者名為門戶，如法安住的人名為解脫。此外，發起者是指追求名聲，實踐者執著于文字，觀察者認為文字不可言說，如法安住的人遠離文字。

『此外，發起者遠離惡知識，實踐者親近善友，觀察者在善友處至誠聽法，如法安住的人不會錯誤理解義理。此外，發起者樂於捨棄家庭，實踐者遠離怨恨和親愛，觀察者尋求善法，如法安住的人不隨順他人的意願。此外，發起者是指少欲，實踐者知足，觀察者不貪求，如法安住的人不生貪慾。』 English version:

'Seeking a pure life, the observer cultivates steadfast practices in the face of impermanent things. One who dwells in accordance with the Dharma does not generate arrogance when relinquishing all things. Furthermore, the initiator refrains from all evil precepts, the practitioner wholeheartedly upholds all pure precepts, the observer wholeheartedly subdues those who violate precepts, and one who dwells in accordance with the Dharma maintains pure precepts without generating arrogance. Furthermore, the initiator purifies their speech, the practitioner purifies their actions, the observer purifies their thoughts, and one who dwells in accordance with the Dharma cultivates all good practices.

'Furthermore, the initiator refrains from anger, the practitioner cultivates patience, the observer protects both self and others, and one who dwells in accordance with the Dharma does not generate arrogance after cultivating patience. Furthermore, the initiator is always happy to teach those with wrong views, the practitioner can destroy the anger in beings' hearts, the observer does not cling to inner or outer, and one who dwells in accordance with the Dharma is free from all afflictions and bonds. Furthermore, the initiator refrains from laziness, the practitioner diligently cultivates vigor, the observer subdues all lazy beings, and one who dwells in accordance with the Dharma encourages all beings to cultivate vigor. Furthermore, the initiator is called good loving-kindness, the practitioner has completed their work, the observer does not seek other vehicles, and one who dwells in accordance with the Dharma does not lose the mind of unsurpassed Bodhi. Furthermore, the initiator adorns the limbs of meditation (dhyana), the practitioner adorns samadhi, the observer ultimately does not generate similar pride, and one who dwells in accordance with the Dharma destroys the evil-doing minds of beings. Furthermore, the initiator adorns the mind of mindfulness, the practitioner adorns all existences, the observer's mind is firm, and one who dwells in accordance with the Dharma is courageous and fearless. Furthermore, the initiator is called the cause of the Dharma, the practitioner is called the means of the Dharma, the observer is called the gateway, and one who dwells in accordance with the Dharma is called liberation. Furthermore, the initiator refers to seeking fame, the practitioner clings to words, the observer believes words are inexpressible, and one who dwells in accordance with the Dharma is free from words.

'Furthermore, the initiator avoids bad companions, the practitioner associates with good friends, the observer wholeheartedly listens to the Dharma from good friends, and one who dwells in accordance with the Dharma does not misunderstand the meaning. Furthermore, the initiator is happy to leave home, the practitioner is free from hatred and affection, the observer seeks good practices, and one who dwells in accordance with the Dharma does not follow the will of others. Furthermore, the initiator refers to having few desires, the practitioner is content, the observer is not greedy, and one who dwells in accordance with the Dharma does not generate greed.'

【English Translation】 'Seeking a pure life, the observer cultivates steadfast practices in the face of impermanent things. One who dwells in accordance with the Dharma does not generate arrogance when relinquishing all things. Furthermore, the initiator refrains from all evil precepts, the practitioner wholeheartedly upholds all pure precepts, the observer wholeheartedly subdues those who violate precepts, and one who dwells in accordance with the Dharma maintains pure precepts without generating arrogance. Furthermore, the initiator purifies their speech, the practitioner purifies their actions, the observer purifies their thoughts, and one who dwells in accordance with the Dharma cultivates all good practices. 'Furthermore, the initiator refrains from anger, the practitioner cultivates patience, the observer protects both self and others, and one who dwells in accordance with the Dharma does not generate arrogance after cultivating patience. Furthermore, the initiator is always happy to teach those with wrong views, the practitioner can destroy the anger in beings' hearts, the observer does not cling to inner or outer, and one who dwells in accordance with the Dharma is free from all afflictions and bonds. Furthermore, the initiator refrains from laziness, the practitioner diligently cultivates vigor, the observer subdues all lazy beings, and one who dwells in accordance with the Dharma encourages all beings to cultivate vigor. Furthermore, the initiator is called good loving-kindness, the practitioner has completed their work, the observer does not seek other vehicles, and one who dwells in accordance with the Dharma does not lose the mind of unsurpassed Bodhi. Furthermore, the initiator adorns the limbs of meditation (dhyana), the practitioner adorns samadhi, the observer ultimately does not generate similar pride, and one who dwells in accordance with the Dharma destroys the evil-doing minds of beings. Furthermore, the initiator adorns the mind of mindfulness, the practitioner adorns all existences, the observer's mind is firm, and one who dwells in accordance with the Dharma is courageous and fearless. Furthermore, the initiator is called the cause of the Dharma, the practitioner is called the means of the Dharma, the observer is called the gateway, and one who dwells in accordance with the Dharma is called liberation. Furthermore, the initiator refers to seeking fame, the practitioner clings to words, the observer believes words are inexpressible, and one who dwells in accordance with the Dharma is free from words. 'Furthermore, the initiator avoids bad companions, the practitioner associates with good friends, the observer wholeheartedly listens to the Dharma from good friends, and one who dwells in accordance with the Dharma does not misunderstand the meaning. Furthermore, the initiator is happy to leave home, the practitioner is free from hatred and affection, the observer seeks good practices, and one who dwells in accordance with the Dharma does not follow the will of others. Furthermore, the initiator refers to having few desires, the practitioner is content, the observer is not greedy, and one who dwells in accordance with the Dharma does not generate greed.'

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者所謂知足，觀者易養易滿，如法住者善知時宜。又復，發者如戒而學，作者于戒不漏，觀者如意學戒，如法住者如慧學戒。又復，發者檀波羅蜜、尸波羅蜜，作者羼提波羅蜜、毗梨耶波羅蜜，觀者禪波羅蜜、般若波羅蜜，如法住者智波羅蜜、方便波羅蜜。又復，發者行施攝取，作者軟語攝取，觀者利他攝取，如法住者同利攝取。又復，發者所謂大慈，作者所謂大悲，觀者所謂大喜，如法住者所謂大舍。又復，發者護持正法，作者凈于福田，觀者莊嚴相好，如法住者調伏眾生。

「『又復，發者實知陰魔，作者離煩惱魔，觀者壞於死魔，如法住者摧伏天魔。又復，發者謂身念處，作者謂受念處，觀者謂心念處，如法住者謂法念處。又復，發者了了知苦，作者遠離於集，觀者證真實滅，如法住者謂修于道。又復，發者所謂信根，作者謂精進根，觀者所謂念根，如法住者所謂慧根。又復，發者謂七覺分，作者謂八正道，觀者謂舍摩他，如法住者毗婆舍那。

「『善男子！如一切行皆名為發，修一切善悉名為作，一切凈心名之為觀，知一切業名如法住。』

「善男子！彼佛復告堅固莊嚴：『善男子！勤精進者寂靜其心，心若寂靜即是精進。若壞貪身，即是精進；若知身意，即是精進；斷我我所，即是精進

【現代漢語翻譯】 現代漢語譯本 所謂知足，是指那些容易滿足的人，他們容易被養活，那些依法修行的人善於把握時機。此外，『發』是指像持戒一樣學習，『作』是指在持戒時不犯錯誤，『觀』是指像如意一樣學習持戒，『如法住』是指像智慧一樣學習持戒。此外，『發』是指佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美），持戒波羅蜜（尸波羅蜜，Śīla pāramitā，持戒的完美），『作』是指忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā，忍辱的完美），精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā，精進的完美），『觀』是指禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā，禪定的完美），智慧波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美），『如法住』是指智波羅蜜（智波羅蜜，Jñāna pāramitā，智慧的完美），方便波羅蜜（方便波羅蜜，Upāya pāramitā，方便的完美）。此外，『發』是指通過佈施來攝取眾生，『作』是指通過柔和的語言來攝取眾生，『觀』是指通過利益他人來攝取眾生，『如法住』是指通過共同利益來攝取眾生。此外，『發』是指大慈，『作』是指大悲，『觀』是指大喜，『如法住』是指大舍。此外，『發』是指護持正法，『作』是指凈化福田，『觀』是指莊嚴相好，『如法住』是指調伏眾生。 此外，『發』是指真實地瞭解陰魔（蘊魔，Skandha-māra，五蘊之魔），『作』是指遠離煩惱魔（煩惱魔，Kleśa-māra，煩惱之魔），『觀』是指摧毀死魔（死魔，Mṛtyu-māra，死亡之魔），『如法住』是指降伏天魔（天魔，Devaputra-māra，天子之魔）。此外，『發』是指身念處（身念處，Kāyasmṛtyupasthāna，對身體的觀照），『作』是指受念處（受念處，Vedanāsmṛtyupasthāna，對感受的觀照），『觀』是指心念處（心念處，Cittasmṛtyupasthāna，對心的觀照），『如法住』是指法念處（法念處，Dharmasmṛtyupasthāna，對法的觀照）。此外，『發』是指清楚地瞭解苦，『作』是指遠離苦的集起，『觀』是指證得真實的滅，『如法住』是指修習道。此外，『發』是指信根（信根，Śraddhā-indriya，信的根），『作』是指精進根（精進根，Vīrya-indriya，精進的根），『觀』是指念根（念根，Smṛti-indriya，唸的根），『如法住』是指慧根（慧根，Prajñā-indriya，智慧的根）。此外，『發』是指七覺分（七覺分，Sapta bodhyaṅgāni，七種覺悟的因素），『作』是指八正道（八正道，Aṣṭāṅgamārga，八種正確的道路），『觀』是指止（舍摩他，Śamatha，止），『如法住』是指觀（毗婆舍那，Vipaśyanā，觀）。 『善男子！一切行為都稱為『發』，修一切善都稱為『作』，一切清凈的心都稱為『觀』，瞭解一切業都稱為『如法住』。』 『善男子！那位佛陀又告訴堅固莊嚴：『善男子！勤奮精進的人會使心寂靜，心若寂靜就是精進。如果能破除對身體的貪執，就是精進；如果能瞭解身和意，就是精進；如果能斷除我執和我所執，就是精進。』

【English Translation】 English version That which is called contentment refers to those who are easily satisfied, who are easy to nourish, and those who abide by the Dharma are good at knowing the right time. Furthermore, 『initiation』 (發, fa) refers to learning like observing precepts, 『action』 (作, zuo) refers to not making mistakes in observing precepts, 『contemplation』 (觀, guan) refers to learning to observe precepts like one』s wish, and 『abiding in accordance with the Dharma』 (如法住, ru fa zhu) refers to learning to observe precepts like wisdom. Furthermore, 『initiation』 refers to the perfection of giving (檀波羅蜜, Dāna pāramitā), the perfection of morality (尸波羅蜜, Śīla pāramitā), 『action』 refers to the perfection of patience (羼提波羅蜜, Kṣānti pāramitā), the perfection of vigor (毗梨耶波羅蜜, Vīrya pāramitā), 『contemplation』 refers to the perfection of meditation (禪波羅蜜, Dhyāna pāramitā), the perfection of wisdom (般若波羅蜜, Prajñā pāramitā), and 『abiding in accordance with the Dharma』 refers to the perfection of knowledge (智波羅蜜, Jñāna pāramitā), the perfection of skillful means (方便波羅蜜, Upāya pāramitā). Furthermore, 『initiation』 refers to gathering beings through giving, 『action』 refers to gathering beings through gentle speech, 『contemplation』 refers to gathering beings through benefiting others, and 『abiding in accordance with the Dharma』 refers to gathering beings through shared benefit. Furthermore, 『initiation』 refers to great loving-kindness, 『action』 refers to great compassion, 『contemplation』 refers to great joy, and 『abiding in accordance with the Dharma』 refers to great equanimity. Furthermore, 『initiation』 refers to upholding the true Dharma, 『action』 refers to purifying the field of merit, 『contemplation』 refers to adorning the marks and characteristics, and 『abiding in accordance with the Dharma』 refers to taming sentient beings. Furthermore, 『initiation』 refers to truly knowing the skandha-māra (陰魔, Skandha-māra), 『action』 refers to being free from the kleśa-māra (煩惱魔, Kleśa-māra), 『contemplation』 refers to destroying the mṛtyu-māra (死魔, Mṛtyu-māra), and 『abiding in accordance with the Dharma』 refers to subduing the devaputra-māra (天魔, Devaputra-māra). Furthermore, 『initiation』 refers to the mindfulness of the body (身念處, Kāyasmṛtyupasthāna), 『action』 refers to the mindfulness of feelings (受念處, Vedanāsmṛtyupasthāna), 『contemplation』 refers to the mindfulness of the mind (心念處, Cittasmṛtyupasthāna), and 『abiding in accordance with the Dharma』 refers to the mindfulness of the Dharma (法念處, Dharmasmṛtyupasthāna). Furthermore, 『initiation』 refers to clearly knowing suffering, 『action』 refers to being free from the arising of suffering, 『contemplation』 refers to realizing the true cessation, and 『abiding in accordance with the Dharma』 refers to cultivating the path. Furthermore, 『initiation』 refers to the faculty of faith (信根, Śraddhā-indriya), 『action』 refers to the faculty of vigor (精進根, Vīrya-indriya), 『contemplation』 refers to the faculty of mindfulness (念根, Smṛti-indriya), and 『abiding in accordance with the Dharma』 refers to the faculty of wisdom (慧根, Prajñā-indriya). Furthermore, 『initiation』 refers to the seven factors of enlightenment (七覺分, Sapta bodhyaṅgāni), 『action』 refers to the eightfold path (八正道, Aṣṭāṅgamārga), 『contemplation』 refers to śamatha (舍摩他), and 『abiding in accordance with the Dharma』 refers to vipaśyanā (毗婆舍那). 『Good man! All actions are called 『initiation』, cultivating all good is called 『action』, all pure minds are called 『contemplation』, and knowing all karma is called 『abiding in accordance with the Dharma』.』 『Good man! That Buddha again told Firm Adornment: 『Good man! Those who are diligent in vigor quiet their minds, and if the mind is quiet, that is vigor. If one can break the attachment to the body, that is vigor; if one can understand the body and mind, that is vigor; if one can cut off the attachment to self and what belongs to self, that is vigor.』

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；斷諸繫縛，即是精進；障煩惱盡，即是精進。若能遠離一切障礙，即是精進；若能除卻十種憍慢，即是精進；能壞貪恚，即是精進。若能遠離無明有愛，即是精進。若不放逸者修于善法，即是精進。若能真實觀內外入，即是精進。若真實知陰界諸入，即是精進；心寂靜者即是精進；破壞疑心即是精進。若於三世不分別者，即是精進；若觀法界不動轉者，即是精進；若不漏者，即是精進；若不害者，即是精進；若不生悔，即是精進；若不求者，即是精進；若不滅者，即是精進；若不作者，即是精進。若無增減，即是精進；無上無下，即是精進；不捨不著，即是精進；不縛不解，即是精進；不去不來，即是精進；不生不滅，即是精進；非有放逸非不放逸，即是精進；無作作者，即是精進；無闇無明，即是精進；非見非不見，即是精進。』

「善男子！彼佛說是精進法時，無量菩薩得無生忍。善男子。今此會中五千菩薩亦得如是無生忍法。七千天人發阿耨多羅三藐三菩提心。善男子！爾時堅固莊嚴菩薩聞是法已，為得如是無量法故，勤修精進獲得下忍，為求法故不坐不臥乃至命終。既捨身已得生梵世受梵天身，于無量世供養于佛聽受正法，于彼劫中，周遍供養八萬四千諸佛如來，聽受正法勤行精進。

「善男

【現代漢語翻譯】 現代漢語譯本：斷除一切束縛，就是精進；消除煩惱的障礙，就是精進。如果能夠遠離一切障礙，就是精進；如果能夠去除十種驕慢，就是精進；能夠摧毀貪慾和嗔恨，就是精進。如果能夠遠離無明和愛慾，就是精進。如果不放縱懈怠，修習善法，就是精進。如果能夠真實地觀察內外諸入（指眼、耳、鼻、舌、身、意六根及其所對的六塵），就是精進。如果能夠真實地瞭解五陰（色、受、想、行、識）、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）和十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法），就是精進；內心寂靜，就是精進；破除疑惑之心，就是精進。如果對於過去、現在、未來三世不分別執著，就是精進；如果觀察法界（一切諸法的總稱）不動不轉，就是精進；如果沒有煩惱的漏失，就是精進；如果不傷害眾生，就是精進；如果不起後悔之心，就是精進；如果不追求任何事物，就是精進；如果不執著于滅，就是精進；如果不造作任何行為，就是精進。如果沒有增加或減少，就是精進；沒有上也沒有下，就是精進；不捨棄也不執著，就是精進；不被束縛也不求解脫，就是精進；不去也不來，就是精進；不生也不滅，就是精進；既不是放逸也不是不放逸，就是精進；沒有能作者也沒有所作者，就是精進；沒有黑暗也沒有光明，就是精進；既不是看見也不是看不見，就是精進。 『善男子！當彼佛陀宣說這種精進法時，無數菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。善男子，現在這個法會中也有五千菩薩證得了這樣的無生法忍。七千天人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！當時，堅固莊嚴菩薩聽聞此法后，爲了獲得如此無量的法益，勤修精進，獲得了下忍（對佛法的初步理解和接受），爲了求法，不坐不臥，乃至生命終結。捨棄肉身后，得生梵世，受梵天之身，在無量世中供養諸佛，聽受正法，在那一劫中，周遍供養八萬四千諸佛如來，聽受正法，勤行精進。 『善男子！』

【English Translation】 English version: To sever all bonds is diligence; to exhaust the hindrances of afflictions is diligence. If one can be apart from all obstacles, that is diligence; if one can eliminate the ten kinds of arrogance, that is diligence; to destroy greed and hatred is diligence. If one can be apart from ignorance and craving, that is diligence. If one does not indulge in laxity and cultivates good dharmas, that is diligence. If one can truly observe the inner and outer entrances (referring to the six sense organs and their corresponding six sense objects), that is diligence. If one truly understands the five skandhas (form, feeling, perception, mental formations, consciousness), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), and the twelve entrances (the six inner entrances: eyes, ears, nose, tongue, body, mind; and the six outer entrances: form, sound, smell, taste, touch, dharma), that is diligence; a tranquil mind is diligence; to destroy the mind of doubt is diligence. If one does not discriminate or cling to the past, present, and future three times, that is diligence; if one observes the dharma realm (the totality of all dharmas) as unmoving and unchanging, that is diligence; if there is no leakage of afflictions, that is diligence; if one does not harm sentient beings, that is diligence; if one does not give rise to regret, that is diligence; if one does not seek anything, that is diligence; if one does not cling to cessation, that is diligence; if one does not engage in any action, that is diligence. If there is no increase or decrease, that is diligence; neither above nor below, that is diligence; neither abandoning nor clinging, that is diligence; neither bound nor liberated, that is diligence; neither going nor coming, that is diligence; neither arising nor ceasing, that is diligence; neither indulging in laxity nor not indulging in laxity, that is diligence; neither an agent nor an action, that is diligence; neither darkness nor light, that is diligence; neither seeing nor not seeing, that is diligence. 'Good man! When that Buddha spoke of this dharma of diligence, countless Bodhisattvas attained the forbearance of non-arising (the realization of the truth of the non-arising and non-ceasing of all dharmas). Good man, in this assembly now, five thousand Bodhisattvas have also attained such forbearance of non-arising. Seven thousand devas have generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Good man! At that time, the Bodhisattva Firm Adornment, having heard this dharma, in order to obtain such immeasurable dharma benefits, diligently cultivated diligence and attained the lower forbearance (a preliminary understanding and acceptance of the Buddha's teachings), and for the sake of seeking the dharma, did not sit or lie down, even until the end of his life. Having abandoned his physical body, he was born in the Brahma world, receiving the body of a Brahma deva, and in countless lifetimes, made offerings to the Buddhas, listened to the true dharma, and in that kalpa, made offerings to eighty-four thousand Buddhas Tathagatas, listened to the true dharma, and diligently practiced diligence. 'Good man!'

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子！汝知爾時堅固莊嚴豈異人乎？即我身是。善男子！我久具足是精進故，超彌勒等諸大菩薩先成正覺。是故我言：誰有精進，當知是人即有菩提。

「善男子！我勤精進猶尚難得阿耨多羅三藐三菩提，況懈怠耶！若有菩薩能精進者，是人則能自利利他。」

爾時，世尊即說頌曰：

「我念過去無量世，　　花聚劫中精進佛， 　善見世界水彌滿，　　出生八萬四千花。 　其國猶如兜率天，　　豐饒飲食無女身， 　不由父母悉化生，　　亦無二道純一乘。 　十方世界諸菩薩，　　觀善見國受安樂， 　三萬二千出家眾，　　無量人天發菩提。 　爾時彼佛贊精進，　　唯為堅固菩薩說， 　若能發心勤修善，　　繫心思惟如法住。 　爾時世尊為我故，　　分別廣說是四句， 　發菩提心如法行，　　思惟得忍如法住。 　若求正法名初發，　　如法而說名為作， 　受義不謬善思惟，　　修集於忍如法住。 　若勤行施是初發，　　求覓受者名為作， 　明見無常善思惟，　　不觀二相如法住。 　如法求財是初發，　　清凈活命是名作， 　破壞慳心善思惟，　　不求憍慢如法住。 　遠離惡戒是初發，　　不漏護戒是名作， 　調伏毀戒善思惟，　　戒凈無慢如法住。 　遠離惡口是初發

【現代漢語翻譯】 現代漢語譯本 『子！』你可知那時那位堅固莊嚴的人是誰嗎？就是我自身啊。善男子！我因為長久以來具足精進，所以超越彌勒（未來佛）等各位大菩薩，先成就了正覺。因此我說：誰有精進，應當知道這個人就擁有菩提（覺悟的智慧）。 『善男子！』我如此勤奮精進，尚且難以獲得阿耨多羅三藐三菩提（無上正等正覺），更何況是懈怠呢！如果有菩薩能夠精進，這個人就能自利利他。 當時，世尊就說了偈頌： 『我憶念過去無量世，在花聚劫中有一位精進佛，善見世界充滿水，出生了八萬四千朵蓮花。 那個國家猶如兜率天（欲界天之一），食物豐饒，沒有女性的身體，不是由父母所生，都是化生，也沒有二乘道，只有一乘道。 十方世界的各位菩薩，觀看善見國，享受安樂，三萬二千出家眾，無量的人天都發起了菩提心。 那時，那位佛讚歎精進，只是為堅固的菩薩們說，如果能夠發心勤奮修善，繫念思惟，如法安住。 那時，世尊爲了我的緣故，分別廣說了這四句：發菩提心，如法修行，思惟得忍，如法安住。 如果尋求正法，名為初發心，如法而說，名為修行，領會意義不謬誤，善加思惟，修集於忍，如法安住。 如果勤奮行佈施，是初發心，尋求接受佈施的人，名為修行，明見無常，善加思惟，不執著二相，如法安住。 如果如法求財，是初發心，清凈地生活，名為修行，破除慳吝之心，善加思惟，不求驕慢，如法安住。 如果遠離惡戒，是初發心，不泄漏地守護戒律，名為修行，調伏毀犯戒律的行為，善加思惟，戒律清凈，沒有驕慢，如法安住。 如果遠離惡口，是初發心

【English Translation】 English version 『Son! Do you know who that steadfast and dignified person was at that time? It was myself. Good man! Because I have long been endowed with diligence, I surpassed Maitreya (the future Buddha) and other great Bodhisattvas, and first attained perfect enlightenment. Therefore, I say: Whoever has diligence, should know that this person possesses Bodhi (the wisdom of enlightenment).』 『Good man! Even with my diligent effort, it is still difficult to attain Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), let alone with laziness! If a Bodhisattva can be diligent, that person can benefit both themselves and others.』 At that time, the World Honored One spoke in verse: 『I remember countless past lives, in the Flower Cluster Kalpa, there was a diligent Buddha, the Good Vision world was filled with water, and eighty-four thousand flowers were born. That country was like the Tushita Heaven (one of the heavens in the desire realm), with abundant food, no female bodies, not born of parents, but all born by transformation, and there was no two-vehicle path, only the one-vehicle path. Bodhisattvas from the ten directions, observing the Good Vision country, enjoyed peace and happiness, thirty-two thousand monks, and countless humans and devas all aroused the Bodhi mind. At that time, that Buddha praised diligence, speaking only for the steadfast Bodhisattvas, if one can arouse the mind to diligently cultivate goodness, focus the mind on contemplation, and abide in accordance with the Dharma. At that time, the World Honored One, for my sake, explained in detail these four lines: Arouse the Bodhi mind, practice in accordance with the Dharma, contemplate and attain forbearance, and abide in accordance with the Dharma. If one seeks the true Dharma, it is called the initial arising of the mind, to speak in accordance with the Dharma, is called practice, to understand the meaning without error, to contemplate well, to cultivate forbearance, and to abide in accordance with the Dharma. If one diligently practices giving, it is the initial arising of the mind, to seek those who receive giving, is called practice, to clearly see impermanence, to contemplate well, not to cling to dualistic appearances, and to abide in accordance with the Dharma. If one seeks wealth in accordance with the Dharma, it is the initial arising of the mind, to live purely, is called practice, to break the mind of stinginess, to contemplate well, not to seek arrogance, and to abide in accordance with the Dharma. If one avoids evil precepts, it is the initial arising of the mind, to protect the precepts without leakage, is called practice, to subdue the actions of breaking the precepts, to contemplate well, to have pure precepts, without arrogance, and to abide in accordance with the Dharma. If one avoids evil speech, it is the initial arising of the mind

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，　　其心寂靜是名作， 　其心寂靜善思惟，　　諸法寂靜如法住。 　遠離害心是初發，　　修集忍辱是名作， 　將護自他善思惟，　　忍不生慢如法住。 　誘喻瞋者是初發，　　遠離惡人是名作， 　內外寂靜善思惟，　　不著我心如法住。 　遠離懈怠是初發，　　勤修精進是名作， 　知于真實善思惟，　　修集於道如法住。 　始求善法是初發，　　求已畢竟是名作， 　念心受持善思惟，　　不失於法如法住。 　求于禪支是初發，　　修集三昧是名作， 　無相似慢善思惟，　　無有過失如法住。 　念慧之心是初發，　　獲得法門是名作， 　擁護正法善思惟，　　勇健精進如法住。 　正念因緣是初發，　　修善方便是名作， 　觀于內法善思惟，　　得解脫已如法住。 　始求文字是初發，　　通達解了是名作， 　知不可說善思惟，　　了無文字如法住。 　遠離惡友是初發，　　親善知識是名作， 　聞已如聞善思惟，　　不遠離法如法住。 　佛法出家是初發，　　除舍怨親是名作， 　修集善法善思惟，　　不隨他意如法住。 　少欲知足名發作，　　樂於寂靜善思惟， 　住寂靜已說無諍，　　亦自修集如法住。 　從戒而學是初發，　　不行漏戒是名作， 　無戒之戒善思惟

【現代漢語翻譯】 現代漢語譯本 內心寂靜，這被稱為『作』（karma）， 內心寂靜，善於思索，諸法寂靜，如法安住。 遠離害人之心，這是最初的『發』（initiation），修習忍辱，這被稱為『作』， 守護自己和他人，善於思索，忍耐而不生傲慢，如法安住。 以譬喻開導嗔怒之人，這是最初的『發』，遠離惡人，這被稱為『作』， 內心和外在都寂靜，善於思索，不執著于自我之心，如法安住。 遠離懈怠，這是最初的『發』，勤奮修習精進，這被稱為『作』， 瞭解真實，善於思索，修習于道，如法安住。 開始尋求善法，這是最初的『發』，尋求之後最終成就，這被稱為『作』， 以念心受持，善於思索，不失去佛法，如法安住。 尋求禪定之支，這是最初的『發』，修習三昧（samadhi，專注），這被稱為『作』， 沒有與人攀比的傲慢，善於思索，沒有過失，如法安住。 以念和智慧之心，這是最初的『發』，獲得法門，這被稱為『作』， 擁護正法，善於思索，勇猛精進，如法安住。 以正念因緣，這是最初的『發』，修習善巧方便，這被稱為『作』， 觀察內在之法，善於思索，獲得解脫之後，如法安住。 開始尋求文字，這是最初的『發』，通達瞭解，這被稱為『作』， 知道不可言說，善於思索，了悟沒有文字，如法安住。 遠離惡友，這是最初的『發』，親近善知識，這被稱為『作』， 聽聞之後如所聽聞般思索，不遠離佛法，如法安住。 在佛法中出家，這是最初的『發』，捨棄怨恨和親愛，這被稱為『作』， 修習善法，善於思索，不隨順他人之意，如法安住。 少欲知足，這被稱為『發作』，樂於寂靜，善於思索， 安住于寂靜之後，宣說無諍，也自我修習，如法安住。 從戒律開始學習，這是最初的『發』，不犯有漏洞的戒律，這被稱為『作』， 無戒之戒，善於思索

【English Translation】 English version The mind being tranquil is called 『making』 (karma), The mind being tranquil, thinking well, all dharmas are tranquil, abiding in accordance with the Dharma. To be away from the mind of harming is the initial 『arising』 (initiation), cultivating patience is called 『making』, Protecting oneself and others, thinking well, enduring without arrogance, abiding in accordance with the Dharma. To guide the angry with parables is the initial 『arising』, to be away from evil people is called 『making』, Both inner and outer being tranquil, thinking well, not clinging to the self-mind, abiding in accordance with the Dharma. To be away from laziness is the initial 『arising』, diligently cultivating vigor is called 『making』, Knowing the truth, thinking well, cultivating the path, abiding in accordance with the Dharma. To begin seeking good dharmas is the initial 『arising』, to achieve after seeking is called 『making』, Holding with a mindful heart, thinking well, not losing the Dharma, abiding in accordance with the Dharma. To seek the limbs of dhyana (meditation) is the initial 『arising』, cultivating samadhi (concentration) is called 『making』, Without arrogance of comparison, thinking well, without faults, abiding in accordance with the Dharma. With a mind of mindfulness and wisdom is the initial 『arising』, obtaining the Dharma gate is called 『making』, Protecting the righteous Dharma, thinking well, being courageous and vigorous, abiding in accordance with the Dharma. With right mindfulness of conditions is the initial 『arising』, cultivating skillful means is called 『making』, Observing the inner dharmas, thinking well, having attained liberation, abiding in accordance with the Dharma. To begin seeking words is the initial 『arising』, to understand and comprehend is called 『making』, Knowing the unspeakable, thinking well, realizing there are no words, abiding in accordance with the Dharma. To be away from evil friends is the initial 『arising』, to be close to good teachers is called 『making』, Having heard, thinking as heard, not being away from the Dharma, abiding in accordance with the Dharma. To leave home in the Buddha's Dharma is the initial 『arising』, to abandon enemies and loved ones is called 『making』, Cultivating good dharmas, thinking well, not following the will of others, abiding in accordance with the Dharma. Having few desires and being content is called 『arising and making』, delighting in tranquility, thinking well, Having abided in tranquility, speaking of non-contention, also cultivating oneself, abiding in accordance with the Dharma. To learn from precepts is the initial 『arising』, not practicing flawed precepts is called 『making』, The precept of no precepts, thinking well

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，　　從智慧戒如法住。 　不說世事是初發，　　常樂寂靜是名作， 　易養易滿善思惟，　　觀察無常如法住。 　樂修施戒是初發，　　忍辱精進是名作， 　修禪智慧善思惟，　　修智方便如法住。 　行施攝取是初發，　　軟語攝取是名作， 　利益眾生善思惟，　　自利利他如法住。 　修集慈悲名發作，　　不別三世善思惟， 　為諸眾生凈身心，　　修集喜舍如法住。 　獲得正法是初發，　　清凈福田是名作， 　莊嚴自身善思惟，　　調伏眾生如法住。 　破壞陰魔是初發，　　離煩惱魔是名作， 　能壞死魔善思惟，　　摧魔怨敵如法住。 　修集身念是初發，　　修集受念是名作， 　修集念心善思惟，　　修集法念如法住。 　了了知苦是初發，　　遠離於集是名作， 　證滅真實善思惟，　　修于正道如法住。 　修于信根是初發，　　修集諸力是名作， 　修念三昧善思惟，　　修于智慧如法住。 　身心寂靜是初發，　　遠離邪見是名作， 　觀于名色善思惟，　　精進不悔如法住。 　無我我所是名發，　　無縛無解是名作， 　無去無來善思惟，　　法性不動如法住。 　遠離憍慢是初發，　　除去貪恚是名作， 　觀十二緣善思惟，　　離癡有愛如法住。 　若能遠離一切相

【現代漢語翻譯】 現代漢語譯本 從智慧戒律如法安住。 不說世俗之事是初發心，常樂於寂靜是名為修行，容易供養容易滿足，善於思維，觀察無常而如法安住。 樂於修習佈施和戒律是初發心，忍辱和精進是名為修行，修習禪定和智慧，善於思維，修習智慧和方便而如法安住。 以佈施來攝取眾生是初發心，用柔和的語言來攝取眾生是名為修行，利益眾生，善於思維，自利利他而如法安住。 修集慈悲心名為發心，不分別過去、現在、未來三世，善於思維，爲了使眾生身心清凈，修集喜和舍而如法安住。 獲得正法是初發心，清凈的福田是名為修行，莊嚴自身，善於思維，調伏眾生而如法安住。 破壞五陰魔（色、受、想、行、識）是初發心，遠離煩惱魔是名為修行，能夠破壞死魔，善於思維，摧毀魔怨敵而如法安住。 修集身念處是初發心，修集受念處是名為修行，修集心念處，善於思維，修集法念處而如法安住。 清楚地了知苦是初發心，遠離苦的集起是名為修行，證得滅的真實，善於思維，修習正道而如法安住。 修習信根是初發心，修集諸力是名為修行，修習念和三昧（專注），善於思維，修習智慧而如法安住。 身心寂靜是初發心，遠離邪見是名為修行，觀察名色（精神和物質現象），善於思維，精進不後悔而如法安住。 無我（沒有永恒不變的自我）和我所（不執著于屬於我的事物）是名為發心，無束縛也無解脫是名為修行，無去無來，善於思維，法性（事物本來的性質）不動而如法安住。 遠離驕慢是初發心，除去貪慾和嗔恨是名為修行，觀察十二因緣，善於思維，遠離愚癡和愛慾而如法安住。 如果能夠遠離一切相

【English Translation】 English version Abide in accordance with the Dharma through the precepts of wisdom. Not speaking of worldly matters is the initial arising, constantly delighting in tranquility is called practice, easy to nourish and easy to satisfy, contemplate well, observe impermanence and abide in accordance with the Dharma. Delighting in practicing giving and precepts is the initial arising, patience and diligence are called practice, practicing meditation and wisdom, contemplating well, practicing wisdom and skillful means and abiding in accordance with the Dharma. Taking hold of beings through giving is the initial arising, taking hold of beings with gentle words is called practice, benefiting beings, contemplating well, benefiting oneself and others and abiding in accordance with the Dharma. Cultivating loving-kindness and compassion is called arising, not distinguishing the three times (past, present, future), contemplating well, for the sake of purifying the body and mind of all beings, cultivating joy and equanimity and abiding in accordance with the Dharma. Obtaining the true Dharma is the initial arising, a pure field of merit is called practice, adorning oneself, contemplating well, taming beings and abiding in accordance with the Dharma. Destroying the skandha (form, feeling, perception, mental formations, consciousness) demons is the initial arising, separating from the demon of afflictions is called practice, being able to destroy the demon of death, contemplating well, destroying the enemy of demons and abiding in accordance with the Dharma. Cultivating mindfulness of the body is the initial arising, cultivating mindfulness of feelings is called practice, cultivating mindfulness of the mind, contemplating well, cultivating mindfulness of the Dharma and abiding in accordance with the Dharma. Clearly knowing suffering is the initial arising, separating from the arising of suffering is called practice, realizing the truth of cessation, contemplating well, practicing the right path and abiding in accordance with the Dharma. Cultivating the root of faith is the initial arising, cultivating the powers is called practice, cultivating mindfulness and samadhi (concentration), contemplating well, cultivating wisdom and abiding in accordance with the Dharma. Body and mind being tranquil is the initial arising, separating from wrong views is called practice, observing name and form (mental and material phenomena), contemplating well, being diligent without regret and abiding in accordance with the Dharma. No self (no permanent unchanging self) and no possessions (not clinging to what belongs to me) is called arising, no bondage and no liberation is called practice, no going and no coming, contemplating well, the nature of Dharma (the inherent nature of things) is unmoving and abiding in accordance with the Dharma. Separating from arrogance is the initial arising, removing greed and hatred is called practice, observing the twelve links of dependent origination, contemplating well, separating from ignorance and desire and abiding in accordance with the Dharma. If one can separate from all forms

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，　　破壞所有諸障礙， 　具足十力四無畏，　　能說功德勤精進。 　如來說是精進法，　　十千眾生悟無生， 　五千菩薩得法忍，　　無量人天發菩提。 　堅固莊嚴我身是，　　精進超過諸菩薩， 　若欲獲得上真道，　　當修精進如先佛。」

爾時，修悲梵天語海慧菩薩言：「所言佛法，佛法者云何名佛法？」

海慧菩薩言：「梵天！佛法者名一切法，一切法者名為佛法。如佛法性即一切法性，如一切法性即佛法性。佛法性、一切法性無有差別，一切法寂靜佛法亦寂靜，一切法空佛法亦空。梵天！一切法即十二因緣，菩提者亦十二因緣。」

梵天言：「善男子！夫佛法者將不過於三界法耶！」

「梵天！三界、佛法性無差別，三界平等、佛法平等，無有二相。」

「善男子！譬如虛空無有增減，佛法亦爾，無增無減，性是空故無上無下。」

「梵天！若善男子欲見佛法當作是觀。

「複次，梵天！夫佛法者非處非非處，非生非滅，非青黃赤白班駁琉璃虛空界色、雜色無色。非有形質方圓修短，無相無相相，無縛無解，無如是相名為佛法。無相無句無有文字，清凈寂靜，空義、無相義、無聚義、畢竟無出義、覺知義。不可宣說、不可睹、不可見者名寂靜義。寂

【現代漢語翻譯】 現代漢語譯本 摧毀一切障礙， 具足十力（如來所具有的十種力量）和四無畏（佛菩薩所具有的四種無所畏懼的自信），能宣說功德並勤奮精進。 如來說這就是精進之法，十千眾生因此領悟無生之理，五千菩薩獲得法忍（對佛法的真理安忍不動搖的智慧），無量人天發起了菩提心（覺悟之心）。 我身堅固莊嚴，精進修行超過所有菩薩，如果想要獲得至高無上的真道，應當像過去的佛一樣修習精進。」

這時，修悲梵天（一位梵天神）對海慧菩薩（一位菩薩）說：『所說的佛法，佛法是什麼意思呢？』

海慧菩薩說：『梵天！佛法的意思是一切法，一切法的意思就是佛法。佛法的本性就像一切法的本性，一切法的本性就像佛法的本性。佛法的本性和一切法的本性沒有差別，一切法寂靜，佛法也寂靜，一切法空，佛法也空。梵天！一切法就是十二因緣（佛教關於生命輪迴的理論），菩提（覺悟）也是十二因緣。』

梵天說：『善男子！佛法難道不超出三界（欲界、色界、無色界）的範疇嗎？』

『梵天！三界和佛法的本性沒有差別，三界平等，佛法也平等，沒有兩種不同的相。』

『善男子！譬如虛空沒有增減，佛法也是這樣，沒有增減，因為本性是空，所以無上無下。』

『梵天！如果善男子想要見到佛法，應當這樣觀察。

『再者，梵天！佛法不是處所也不是非處所，不是生也不是滅，不是青黃赤白斑駁琉璃虛空界色、雜色無色。沒有形狀、方圓、長短，沒有相，沒有無相之相，沒有束縛也沒有解脫，沒有這樣的相，這叫做佛法。沒有相，沒有語句，沒有文字，清凈寂靜，是空義、無相義、無聚義、畢竟無出義、覺知義。不可宣說、不可見、不可睹，這叫做寂靜義。』

【English Translation】 English version Destroying all obstacles, Possessing the ten powers (the ten powers of a Tathagata) and four fearlessnesses (the four kinds of fearlessness of a Buddha or Bodhisattva), able to speak of merits and diligently practice vigor. The Tathagata says this is the Dharma of vigor, ten thousand beings thereby realize no-birth, five thousand Bodhisattvas attain Dharma-patience (the wisdom of being steadfast in the truth of the Dharma), and immeasurable humans and devas arouse Bodhicitta (the mind of enlightenment). My body is firm and adorned, my practice of vigor surpasses all Bodhisattvas, if one wishes to attain the supreme true path, one should cultivate vigor like the Buddhas of the past.』

At that time, the Brahma (a deity) named 'Cultivating Compassion' spoke to Bodhisattva Ocean of Wisdom, saying: 『What is meant by the Dharma of the Buddha? What is called the Dharma of the Buddha?』

Bodhisattva Ocean of Wisdom said: 『Brahma! The Dharma of the Buddha means all dharmas, and all dharmas mean the Dharma of the Buddha. The nature of the Dharma of the Buddha is like the nature of all dharmas, and the nature of all dharmas is like the nature of the Dharma of the Buddha. The nature of the Dharma of the Buddha and the nature of all dharmas are not different, all dharmas are tranquil, the Dharma of the Buddha is also tranquil, all dharmas are empty, the Dharma of the Buddha is also empty. Brahma! All dharmas are the twelve links of dependent origination (the Buddhist theory of the cycle of life), and Bodhi (enlightenment) is also the twelve links of dependent origination.』

Brahma said: 『Good man! Does the Dharma of the Buddha not transcend the realm of the three realms (the desire realm, the form realm, and the formless realm)?』

『Brahma! The three realms and the nature of the Dharma of the Buddha are not different, the three realms are equal, the Dharma of the Buddha is also equal, there are not two different aspects.』

『Good man! Just like space has no increase or decrease, the Dharma of the Buddha is also like that, without increase or decrease, because its nature is empty, therefore it is neither above nor below.』

『Brahma! If a good man wishes to see the Dharma of the Buddha, he should observe in this way.

『Furthermore, Brahma! The Dharma of the Buddha is neither a place nor a non-place, neither birth nor death, neither blue, yellow, red, white, mottled, lapis lazuli, the color of the realm of space, mixed colors, nor no color. It has no shape, square, round, long, or short, no form, no form of no-form, no bondage, and no liberation, without such a form, this is called the Dharma of the Buddha. Without form, without words, without writing, pure and tranquil, it is the meaning of emptiness, the meaning of no-form, the meaning of no-gathering, the meaning of ultimately no-arising, the meaning of awareness. That which cannot be spoken, cannot be seen, cannot be perceived, this is called the meaning of tranquility.』

---

靜義者即是空義，空義者即無聚義，無聚義者即真實義，真實義者即是畢竟不出之義，畢竟不出義者即不滅義。不滅義者即無處義，無處義者即是法性。法性者即是佛法，是名學法、名阿羅漢法、名緣覺法、名為佛法。

「如是佛法及余諸法，亦無住處不出不滅，無色形質方圓修短，無智相貌無明無闇，一切諸法等無差別。求佛法者，謂佛佛法及一切法。菩薩摩訶薩坐于道場菩提樹下，乃能了了真實知見。何以故？諸佛正法無住處故，一切諸法亦無住處，佛法不可得，一切諸法亦不可得。佛法平等，一切諸法亦復平等。

「若無因緣即無種性，若無種性即無出滅，若無出滅即名真實，真實知者即是實性，過去未來現在諸法即是佛法。何以故？通達三世無障礙故。無障礙者即是佛智，佛智者即是十八不共之法，不共之法者攝一切法，是故諸法即是佛法，諸法、佛法無二無別。」

梵天言：「善男子！汝今了了見佛法不？」

「梵天！佛法非色不可睹見，汝云何言了了見耶？一切諸法悉不可見，夫了了者即是佛法，無有二相。」

梵天言：「善男子！如來何故說佛知見一切諸法？」

「梵天！如來佛法若有定相，可得說言了了知見。」

「善男子！佛法無耶？」

「梵

【現代漢語翻譯】 現代漢語譯本 寂靜的意義就是空性的意義，空性的意義就是無聚集的意義，無聚集的意義就是真實的意義，真實的意義就是畢竟不出的意義，畢竟不出的意義就是不滅的意義。不滅的意義就是無處所的意義，無處所的意義就是法性。法性就是佛法，這被稱為學法、阿羅漢法、緣覺法、佛法。 『這樣的佛法和其餘一切法，也沒有住處，不出不滅，沒有顏色形狀，沒有方圓長短，沒有智慧的相貌，沒有光明也沒有黑暗，一切諸法平等沒有差別。』尋求佛法的人，所說的佛法和一切法。菩薩摩訶薩坐在道場的菩提樹下，才能明瞭真實地知見。為什麼呢？因為諸佛的正法沒有住處，一切諸法也沒有住處，佛法不可得，一切諸法也不可得。佛法是平等的，一切諸法也是平等的。 『如果沒有因緣就沒有種性，如果沒有種性就沒有出生和滅亡，如果沒有出生和滅亡就稱為真實，真實知曉的就是實性，過去、未來、現在的一切法就是佛法。為什麼呢？因為通達三世沒有障礙的緣故。沒有障礙的就是佛的智慧，佛的智慧就是十八不共之法，不共之法攝持一切法，所以一切法就是佛法，一切法和佛法沒有二樣沒有分別。』 梵天（Brahmā，印度教的創造神）說：『善男子！你現在明瞭地見到佛法了嗎？』 『梵天！佛法不是色法，不能被看見，你為什麼說明了地見到呢？一切諸法都不可見，所謂明瞭地見到就是佛法，沒有兩種相。』 梵天說：『善男子！如來（Tathāgata，佛的稱號）為什麼說佛知見一切諸法呢？』 『梵天！如來的佛法如果有固定的相，就可以說成明瞭地知見。』 『善男子！佛法沒有嗎？』 『梵天！佛法不是有也不是沒有，為什麼呢？因為佛法不是有為法，也不是無為法。』

【English Translation】 English version The meaning of stillness is the meaning of emptiness; the meaning of emptiness is the meaning of non-gathering; the meaning of non-gathering is the meaning of truth; the meaning of truth is the meaning of ultimately not arising; the meaning of ultimately not arising is the meaning of non-extinction. The meaning of non-extinction is the meaning of no place; the meaning of no place is the Dharma-nature. The Dharma-nature is the Buddha-dharma, which is called learning the Dharma, the Dharma of Arhats, the Dharma of Pratyekabuddhas, and the Buddha-dharma. 'Such Buddha-dharma and all other dharmas also have no dwelling place, neither arising nor ceasing, without color or form, without square or round, long or short, without the appearance of wisdom, without light or darkness; all dharmas are equal without difference.' Those who seek the Buddha-dharma speak of the Buddha-dharma and all dharmas. A Bodhisattva Mahasattva, sitting under the Bodhi tree in the Bodhimanda, can then clearly and truly know and see. Why? Because the true Dharma of all Buddhas has no dwelling place, and all dharmas also have no dwelling place. The Buddha-dharma cannot be obtained, and all dharmas also cannot be obtained. The Buddha-dharma is equal, and all dharmas are also equal. 'If there is no cause and condition, there is no nature; if there is no nature, there is no arising and ceasing; if there is no arising and ceasing, it is called truth; one who truly knows is the real nature; the dharmas of the past, future, and present are the Buddha-dharma. Why? Because one has penetrated the three times without obstruction. That which is without obstruction is the wisdom of the Buddha; the wisdom of the Buddha is the eighteen unshared dharmas; the unshared dharmas encompass all dharmas; therefore, all dharmas are the Buddha-dharma, and all dharmas and the Buddha-dharma are not two and not different.' Brahmā (the Hindu god of creation) said, 'Good man! Do you now clearly see the Buddha-dharma?' 'Brahmā! The Buddha-dharma is not form and cannot be seen. Why do you say you clearly see it? All dharmas are invisible. What is called clearly seeing is the Buddha-dharma, and there are not two aspects.' Brahmā said, 'Good man! Why does the Tathāgata (an epithet of the Buddha) say that the Buddha knows and sees all dharmas?' 'Brahmā! If the Buddha-dharma of the Tathāgata had a fixed form, it could be said to be clearly known and seen.' 'Good man! Is there no Buddha-dharma?' 'Brahmā! The Buddha-dharma is neither existent nor non-existent. Why? Because the Buddha-dharma is neither conditioned nor unconditioned.'

---

天！法若無定，不可說有、不可說無。若不可說有無相者，云何得言了了知見？」

「善男子！如來云何說于佛法？」

「梵天！如說虛空，虛空之性實無定相，佛法亦爾。」

「善男子！佛法如是不可思議，菩薩初發菩提心時，聞如是法不驚不怖不可思議，正覺之性亦不可思議。」

「梵天！佛所說者，乃能發是菩提之心，是故聞之不生怖畏。梵天！若有著者則生怖畏；若不著者不生怖畏；惜身命者則生怖畏，不惜身命無所怖畏；有障礙者則生怖畏，無障礙者無所怖畏；著我我所則生怖畏，斷我我所無所怖畏。」

「善男子！菩薩摩訶薩有何力故聞深佛法不生怖畏？」

「梵天！有八種力，聞深佛法不生怖畏。何等為八？一者、信力；二者、善友力；三者、多聞力；四者、善根力；五者、善思惟力；六者、破憍慢力；七者、大慈悲力；八者、如法住力。梵天！菩薩具足如是八力，聞說深法不生怖畏。」

爾時，世尊贊海慧菩薩言：「善哉，善哉！善男子！善能宣說菩薩諸力。實如汝言，菩薩具足如是諸力，聞深佛法不生怖畏。

「善男子！一切言說名之為聲，菩提之性亦不可說亦不可見，不可說見名第一義，如來了了知見如是不可宣說，愍眾生故而為宣說。菩提

【現代漢語翻譯】 現代漢語譯本：天啊！如果佛法沒有固定的性質，就不能說它存在，也不能說它不存在。如果不能說它既存在又不存在，那又怎麼能說完全瞭解並看見了呢？ 善男子！如來是如何宣說佛法的呢？ 梵天！就像說虛空一樣，虛空的性質實際上沒有固定的形態，佛法也是如此。 善男子！佛法是如此不可思議，菩薩初次發菩提心的時候，聽到這樣的佛法不會感到驚訝或恐懼，這是不可思議的，正覺（菩提）的性質也是不可思議的。 梵天！佛所說的法，能夠引發菩提之心，所以聽到它不會產生恐懼。梵天！如果執著於事物就會產生恐懼；如果不執著就不會產生恐懼；如果愛惜自己的生命就會產生恐懼，如果不愛惜生命就不會有恐懼；如果有障礙就會產生恐懼，如果沒有障礙就不會有恐懼；如果執著于自我和屬於自我的事物就會產生恐懼，如果斷除自我和屬於自我的事物就不會有恐懼。 善男子！菩薩摩訶薩（偉大的菩薩）有什麼力量，聽到深奧的佛法不會產生恐懼呢？ 梵天！有八種力量，聽到深奧的佛法不會產生恐懼。是哪八種呢？第一是信力；第二是善友力；第三是多聞力；第四是善根力；第五是善思惟力；第六是破除驕慢的力量；第七是大慈悲的力量；第八是如法安住的力量。梵天！菩薩具備這八種力量，聽到深奧的佛法就不會產生恐懼。 這時，世尊讚歎海慧菩薩說：『好啊，好啊！善男子！你很善於宣說菩薩的各種力量。確實如你所說，菩薩具備這些力量，聽到深奧的佛法不會產生恐懼。』 善男子！一切言語都稱為聲音，菩提（覺悟）的性質既不能說也不能見，不能說也不能見稱為第一義諦，如來完全瞭解並看見了這種不可言說的真理，因為憐憫眾生才為他們宣說。菩提（覺悟）

【English Translation】 English version: Heavens! If the Dharma has no fixed nature, it cannot be said to exist, nor can it be said not to exist. If it cannot be said to be both existent and non-existent, how can it be said to be fully understood and seen? 'Good man! How does the Tathagata (Buddha) explain the Dharma?' 'Brahma! Just as one speaks of space, the nature of space has no fixed form, so too is the Dharma.' 'Good man! The Dharma is so inconceivable that when a Bodhisattva first generates the Bodhi mind, hearing such Dharma, they are neither surprised nor afraid, which is inconceivable, and the nature of Right Awakening (Bodhi) is also inconceivable.' 'Brahma! What the Buddha speaks of is capable of generating the Bodhi mind, therefore, hearing it does not cause fear. Brahma! If one is attached, then fear arises; if one is not attached, fear does not arise; if one cherishes their life, then fear arises; if one does not cherish their life, there is no fear; if there are obstacles, then fear arises; if there are no obstacles, there is no fear; if one is attached to self and what belongs to self, then fear arises; if one cuts off self and what belongs to self, there is no fear.' 'Good man! What power does a Bodhisattva Mahasattva (great Bodhisattva) have that they do not fear when hearing the profound Dharma?' 'Brahma! There are eight powers that prevent fear when hearing the profound Dharma. What are these eight? First is the power of faith; second is the power of good friends; third is the power of extensive learning; fourth is the power of good roots; fifth is the power of good contemplation; sixth is the power of breaking down arrogance; seventh is the power of great compassion; eighth is the power of abiding in the Dharma. Brahma! A Bodhisattva who possesses these eight powers does not fear when hearing the profound Dharma.' At that time, the World Honored One praised Bodhisattva Sea Wisdom, saying: 'Excellent, excellent! Good man! You are very good at explaining the various powers of a Bodhisattva. Indeed, as you say, a Bodhisattva who possesses these powers does not fear when hearing the profound Dharma.' 'Good man! All speech is called sound, the nature of Bodhi (enlightenment) can neither be spoken nor seen, and that which cannot be spoken nor seen is called the ultimate truth. The Tathagata fully understands and sees this unspeakable truth, and out of compassion for sentient beings, explains it to them. Bodhi (enlightenment)'

---

非心亦非心數，何況聲字！

「善男子！如來憐愍諸眾生故覺甚深法，覺甚深法已，無知無覺無心心數，無聲無字不可宣說，為眾生故說有文字音聲次第。

「善男子！譬如虛空非是色法，不可睹見非對非作。善男子！有人善畫畫空作像，若男、若女、若象、若馬，如是之人可思議不？」

「不也。世尊！」

「善男子！是猶可信；如來、世尊知不可說而能演說，是事甚難。雖復說此不可說法，然真實知性不可說。善男子！若聞是法不驚不怖，當知是人久于無量諸如來所種諸善根。善男子！如是經典不可思議，若有人能受持讀誦書寫解說，是人則能受持一切諸佛法藏，攝取一切眾生解脫。

「善男子！若有菩薩了了得見無量世界所有諸佛，見已即以上妙七寶滿是世界，持用奉獻諸佛世尊，是人福德寧為多不？」

「甚多！世尊！如是功德難以喻說。」

「善男子！不如有人擁護正法為憐愍故，受持讀誦解說是經。何以故？法施之施勝於食施。夫食施者即是世施，法施之施是出世施。

「善男子！若人能護佛正法者，即為四攝。何等為四？一、為佛攝；二、為天攝；三、為福攝；四、為智攝。

「佛攝眾生，復有四事：一者、常得親近諸佛；二者、諸魔不得其

【現代漢語翻譯】 現代漢語譯本 既非心，也非心所（心所：心理活動），更何況是聲音和文字呢！

『善男子！如來（Tathagata）憐憫一切眾生，所以覺悟了甚深的佛法。覺悟了甚深的佛法后，（發現）它是無知無覺、無心無心所的，沒有聲音和文字，無法用言語表達。但爲了眾生，才說有文字音聲的次第。』

『善男子！譬如虛空不是色法（色法：物質現象），不可看見，既不是對立的，也不是人為造作的。善男子！如果有人擅長繪畫，在虛空中畫出各種形象，無論是男人、女人、大象還是馬，這樣的人可以被認為是正常的嗎？』

『不正常，世尊！』

『善男子！這種情況尚且可以相信；如來、世尊（Bhagavan）明知佛法不可言說，卻能演說，這是非常困難的。雖然說的是不可言說的法，但真實知曉的自性是不可言說的。善男子！如果有人聽聞此法而不驚慌不恐懼，應當知道這個人已經在無量諸佛那裡種下了許多善根。善男子！這樣的經典不可思議，如果有人能夠受持、讀誦、書寫、解說，這個人就能受持一切諸佛的法藏，攝取一切眾生的解脫。』

『善男子！如果有菩薩（Bodhisattva）清楚地看到無量世界中所有的佛，看到后就用上等的七寶充滿這些世界，用來供養諸佛世尊，這個人的福德難道不多嗎？』

『非常多！世尊！這樣的功德難以用比喻來說明。』

『善男子！不如有人爲了憐憫眾生而擁護正法，受持、讀誦、解說這部經典。為什麼呢？因為法佈施勝過食物佈施。食物佈施是世間的佈施，法佈施是出世間的佈施。』

『善男子！如果有人能夠護持佛的正法，就等於具備了四種攝受。哪四種呢？一、為佛所攝受；二、為天所攝受；三、為福所攝受；四、為智所攝受。』

『佛攝受眾生，又有四件事：一、常常能夠親近諸佛；二、諸魔不能夠找到機會；三、能夠得到諸佛的護念；四、能夠得到諸佛的加持。』

【English Translation】 English version It is neither mind nor mental functions, let alone sound and words!

'Good man! The Tathagata (如來) , out of compassion for all sentient beings, has awakened to the profound Dharma. Having awakened to the profound Dharma, (it is found to be) without knowledge, without awareness, without mind or mental functions, without sound or words, and cannot be expressed in language. But for the sake of sentient beings, it is said that there is a sequence of words and sounds.'

'Good man! For example, space is not a form (色法), it cannot be seen, it is neither an opposite nor something made by humans. Good man! If someone is good at painting and draws various images in space, whether it is a man, a woman, an elephant, or a horse, can such a person be considered normal?'

'No, Bhagavan (世尊)!'

'Good man! This situation is still believable; the Tathagata, the Bhagavan, knowing that the Dharma is inexpressible, is able to expound it, which is very difficult. Although what is spoken is the inexpressible Dharma, the true nature of knowing is inexpressible. Good man! If someone hears this Dharma without being startled or afraid, it should be known that this person has planted many good roots with countless Buddhas. Good man! Such a scripture is inconceivable. If someone can uphold, recite, write, and explain it, this person can uphold all the Dharma treasures of all Buddhas and gather the liberation of all sentient beings.'

'Good man! If a Bodhisattva (菩薩) clearly sees all the Buddhas in countless worlds, and after seeing them, uses the finest seven treasures to fill these worlds and offer them to all the Buddhas, would this person's merit be great?'

'Very great! Bhagavan! Such merit is difficult to describe with metaphors.'

'Good man! It is not as good as someone who upholds the true Dharma out of compassion for sentient beings, upholding, reciting, and explaining this scripture. Why? Because the giving of Dharma is superior to the giving of food. The giving of food is a worldly giving, while the giving of Dharma is a transcendental giving.'

'Good man! If someone can protect the true Dharma of the Buddha, it is equivalent to possessing four kinds of acceptance. What are the four? First, being accepted by the Buddha; second, being accepted by the heavens; third, being accepted by blessings; fourth, being accepted by wisdom.'

'The Buddha accepts sentient beings, and there are four things: first, always being able to be close to the Buddhas; second, the demons cannot find an opportunity; third, being able to receive the protection of the Buddhas; fourth, being able to receive the blessings of the Buddhas.'

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便；三者、獲得無盡陀羅尼；四者、得住不退轉地。

「天攝眾生，亦有四事：一者、說法之處諸天清凈；二者、說法之時眾樂受聽；三者、終不為他因緣所害；四者、不信者信。

「福攝眾生亦有四事：一者、莊嚴于身，三十二相八十種好；二者、莊嚴于口，凡所演說眾生樂聞；三者、莊嚴佛土；四者、莊嚴種姓，所謂釋梵轉輪聖王。

「智攝眾生亦有四事：一者、知眾生根如意說法；二者、知眾生病苦隨病施藥；三者、得大神通游諸佛土；四者、了了通達法界。

「善男子！若欲獲得如是功德，應當勤心護持正法。」

爾時，世尊即說頌曰：

「若能護法生憐愍，　　受持是經及廣說， 　我說千分中一分，　　猶如大海取一渧。 　知恩念恩念如來，　　是人可信付法藏， 　供養無量十方佛，　　如是則能護佛法。 　雖施無量國珍寶，　　不如至心誦一偈， 　法施最妙勝食施，　　是故智者應護法。 　十方諸佛天龍神，　　功德智慧所攝取， 　莊嚴修行諸相好，　　是人皆由護正法。 　常遇諸佛善知識，　　常聞無上真實道， 　速得無量陀羅尼，　　是人皆由護正法。 　身口意戒得清凈，　　具大神通游諸國， 　不退菩提具六度，　　是人皆由護正法。

【現代漢語翻譯】 現代漢語譯本 『便；三者，獲得無盡陀羅尼（總持，記憶法門）；四者，得住不退轉地（不會退轉的修行境界）。』

『天（諸天神）攝受眾生，也有四件事：一者，說法的地方諸天清凈；二者，說法的時候大眾樂意聽受；三者，最終不會被其他因緣所傷害；四者，不相信的人會產生信仰。』

『福（福德）攝受眾生也有四件事：一者，莊嚴自身，具足三十二相（佛陀的身體特徵）和八十種好（佛陀的細微特徵）；二者，莊嚴口才，凡是所說的，眾生都樂意聽聞；三者，莊嚴佛土（佛陀所教化的世界）；四者，莊嚴種姓（出身），例如釋（釋迦族）、梵（婆羅門）、轉輪聖王（統治世界的理想君主）。』

『智（智慧）攝受眾生也有四件事：一者，瞭解眾生的根器，如其所愿地說法；二者，瞭解眾生的病苦，隨其病癥施予藥物；三者，獲得大神通，遊歷諸佛國土；四者，完全通達法界（宇宙的真理）。』

『善男子！如果想要獲得這樣的功德，應當勤勉用心護持正法。』

這時，世尊即說偈頌道：

『如果能夠護持佛法生起憐憫心，受持這部經典並且廣泛宣說， 我說這功德連千分之一都不到，猶如從大海中取出一滴水。 知恩、念恩、憶念如來，這樣的人可以信任，可以把佛法交付給他。 供養無量十方諸佛，這樣才能真正護持佛法。 即使佈施無量國土的珍寶，也不如至誠誦讀一句偈頌。 法佈施最為殊勝，勝過食物的佈施，所以智者應當護持佛法。 十方諸佛、天龍神，都是被功德和智慧所攝受， 以莊嚴的修行所成就的諸相好，這些人都是因為護持正法。 常常遇到諸佛和善知識，常常聽聞無上真實的道， 迅速獲得無量的陀羅尼，這些人都是因為護持正法。 身口意三業的戒律得到清凈，具足大神通遊歷諸佛國土， 不退轉于菩提，具足六度（佈施、持戒、忍辱、精進、禪定、智慧），這些人都是因為護持正法。』

【English Translation】 English version 'Then; third, obtaining endless dharani (total retention, mnemonic methods); fourth, attaining the stage of non-retrogression (a state of practice from which one does not regress).'

'The devas (gods) gathering sentient beings also have four aspects: first, the place where the Dharma is preached is pure; second, when the Dharma is preached, the assembly is happy to listen; third, they will ultimately not be harmed by other causes and conditions; fourth, those who do not believe will develop faith.'

'The blessings (merit) gathering sentient beings also have four aspects: first, adorning the body with the thirty-two marks (physical characteristics of the Buddha) and eighty minor marks (subtle characteristics of the Buddha); second, adorning speech, so that all that is spoken is pleasing to the ears of sentient beings; third, adorning the Buddha-land (the world where the Buddha teaches); fourth, adorning lineage, such as the Shakya (Shakya clan), Brahma (Brahmin), and Chakravartin (ideal ruler of the world).'

'Wisdom gathering sentient beings also has four aspects: first, understanding the capacities of sentient beings and teaching the Dharma according to their needs; second, understanding the sufferings of sentient beings and administering medicine according to their illnesses; third, obtaining great supernatural powers and traveling to the Buddha-lands; fourth, fully comprehending the Dharma realm (the truth of the universe).'

'Good man! If you wish to obtain such merits, you should diligently protect the true Dharma with all your heart.'

At that time, the World Honored One spoke in verse:

'If one can protect the Dharma with compassion, uphold this sutra and widely proclaim it, I say that this merit is not even one-thousandth, like taking a drop of water from the ocean. Knowing gratitude, remembering gratitude, and remembering the Tathagata, such a person can be trusted, and the Dharma can be entrusted to them. Making offerings to countless Buddhas in the ten directions, in this way one can truly protect the Dharma. Even if one were to give away the treasures of countless lands, it would not be as good as sincerely reciting one verse. The giving of Dharma is the most excellent, surpassing the giving of food, therefore the wise should protect the Dharma. The Buddhas of the ten directions, the devas, and the dragons, are all gathered by merit and wisdom, The marks and characteristics of those who have adorned their practice, all these people are due to protecting the true Dharma. They constantly encounter Buddhas and good teachers, constantly hear the unsurpassed true path, Quickly obtaining immeasurable dharani, all these people are due to protecting the true Dharma. The precepts of body, speech, and mind are purified, possessing great supernatural powers to travel to the Buddha-lands, Not regressing from Bodhi, possessing the six perfections (generosity, morality, patience, diligence, meditation, wisdom), all these people are due to protecting the true Dharma.'

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世界微塵可說盡，　　護法功德不可量， 　欲得不可宣說知，　　應當堅心護正法。」

爾時，眾中有一菩薩，名功德寶光，即從坐起，頭面敬禮，長跪合掌，前白佛言：「世尊！如來於是大經典中，說言佛法不可宣說。若不可說，云何可護？」

佛言：「善哉，善哉！善男子！如是，如是。如來正法實不可說，如來覺知不可說法，如是正法雖不可說而有字句，以字句故可得宣示。如是字句受持讀誦書寫解說，是名護法。

「善男子！復有護法，見有受持、讀誦、書寫、解說之者，恭敬供養、親近禮拜、尊重讚歎，生於師想擁護，供給衣服、飲食、臥具、湯藥、房舍、燈燭，聞其所說稱讚善哉，護其種姓所住宅舍，亦復護其侍使之等，聞惡隱蔽聞善稱揚。善男子！若能擁護是持法者，是人即能護佛法僧。

「複次，善男子！若有能修空無相愿，是人即是護持正法。

「複次，善男子！見有誹謗方等經者不與同止，言語談論調伏其罪，是人即是護持正法。

「複次，善男子！若有人能修集悲心、無飲食想，憐愍眾生宣說正法，是名護法。

「複次，善男子！不惜身命受持讀誦書寫解說如是等經，是名護法。

「複次，善男子！若有聽法一字一句，往一由旬乃至七

【現代漢語翻譯】 現代漢語譯本 『世界微塵可以數盡，護持佛法的功德卻不可衡量。想要了解這不可言說的功德，應當堅定地護持正法。』 當時，大眾中有一位菩薩，名叫功德寶光（功德寶光：菩薩名），他從座位上站起來，向佛陀頂禮，長跪合掌，對佛說：『世尊！如來在這部大經典中說佛法不可宣說。如果不可宣說，又如何護持呢？』 佛說：『好啊，好啊！善男子！是這樣的，是這樣的。如來的正法確實不可言說，如來的覺悟境界不可用言語表達，這樣的正法雖然不可說，但有文字語句，通過文字語句可以宣示。像這樣受持、讀誦、書寫、解說這些文字語句，就叫做護持佛法。』 『善男子！還有一種護持佛法的方式，就是見到有人受持、讀誦、書寫、解說佛法，就恭敬供養、親近禮拜、尊重讚歎，生起如同對待老師一樣的敬意去擁護他，供給衣服、飲食、臥具、湯藥、房舍、燈燭，聽到他所說的法就稱讚「善哉」，保護他的家族和住所，也保護他的侍從等等，聽到不好的事情就隱瞞，聽到好的事情就稱揚。善男子！如果能夠擁護這些持法的人，這個人就能護持佛法僧三寶。』 『再者，善男子！如果有人能夠修習空、無相、無愿，這個人就是護持正法。』 『再者，善男子！見到有人誹謗方等經典（方等經：大乘經典），不與他同住，用言語談論來調伏他的罪過，這個人就是護持正法。』 『再者，善男子！如果有人能夠修集悲心，沒有飲食的貪慾，憐憫眾生併爲他們宣說正法，這就叫做護持佛法。』 『再者，善男子！不惜身命地受持、讀誦、書寫、解說這些經典，這就叫做護持佛法。』 『再者，善男子！如果有人聽聞佛法，哪怕只是一字一句，就前往一由旬（由旬：古印度長度單位）乃至七由旬的地方去求法，這個人也是護持正法。』

【English Translation】 English version 'The dust of the world can be counted, but the merit of protecting the Dharma is immeasurable. If you wish to understand this ineffable merit, you should firmly protect the Right Dharma.' At that time, among the assembly, there was a Bodhisattva named Gōngdé Bǎoguāng (功德寶光: Merit Treasure Light, name of a Bodhisattva), who rose from his seat, bowed his head in reverence, knelt with palms together, and said to the Buddha: 'World Honored One! In this great scripture, the Tathagata says that the Buddha Dharma is ineffable. If it is ineffable, how can it be protected?' The Buddha said: 'Excellent, excellent! Good man! It is so, it is so. The Tathagata's Right Dharma is indeed ineffable, the Tathagata's enlightenment is beyond words, and although such Right Dharma is ineffable, there are words and sentences, and through words and sentences it can be proclaimed. Thus, upholding, reciting, writing, and explaining these words and sentences is called protecting the Dharma.' 'Good man! There is another way to protect the Dharma, which is to see those who uphold, recite, write, and explain the Dharma, and to respectfully make offerings, draw near to them, bow in reverence, respect and praise them, and to protect them with the same respect as one would a teacher, providing them with clothing, food, bedding, medicine, lodging, and lamps, and when hearing their teachings, to praise them with 「Excellent,」 to protect their families and residences, and also to protect their attendants, concealing bad things and praising good things. Good man! If one can protect these upholders of the Dharma, that person can protect the Buddha, Dharma, and Sangha.' 'Furthermore, good man! If one can cultivate emptiness, non-form, and non-desire, that person is protecting the Right Dharma.' 'Furthermore, good man! Seeing those who slander the Vaipulya Sutras (方等經: Vaipulya Sutras, Mahayana Sutras), not dwelling with them, and using words to subdue their offenses, that person is protecting the Right Dharma.' 'Furthermore, good man! If one can cultivate compassion, without desire for food, and have compassion for sentient beings and proclaim the Right Dharma to them, this is called protecting the Dharma.' 'Furthermore, good man! Not sparing one's life to uphold, recite, write, and explain these scriptures, this is called protecting the Dharma.' 'Furthermore, good man! If one hears even a single word or sentence of the Dharma and travels one Yojana (由旬: Yojana, an ancient Indian unit of distance) or even seven Yojanas to seek the Dharma, that person is also protecting the Right Dharma.'

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步入出息頃，是名護法。

「善男子！過去無量阿僧祇劫，有佛號曰大知聲力如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名凈光，劫名高顯。其土純是青琉璃寶。諸菩薩眾一切成就無量勢力，具足神通智慧無礙，一切菩薩悉受天身至心聽法，無有出家在家差別。爾時，世尊為護法故，與諸大眾頒宣正法。彼時會中有一菩薩名曰法慧，白佛言：『世尊！何等是法而言擁護？』

「佛言：『善男子！夫六入者樂求境界，若能遮止是名護法。善男子！眼識於色是名非法，若能遠離是名護法；乃至意識於法亦復如是。善男子！若見眼空，見已不觀於色、不著于識，是名為法。若能真實知如是法，是名護法；乃至若見意空，見已不觀於法、不著于識，是名為法。若能真實知如是法，是名護法。

「『善男子！若法能生法，於是法中不求不取，心不貪著，是名護法。若有見法能生邪見，於是見中不求不取心不貪著，是名護法。若有無明不能凈心，於是垢中不求不取心不貪著，是名護法。

「『善男子！若有一法，求取之後不能施人，此法非法亦非比尼。若能施者即是正法、即是比尼。若有無取無求無施，即是正法、即是比尼。夫取求者即是非道。若不施，即是

【現代漢語翻譯】 現代漢語譯本：當一個人開始專注于出入息時，這就被稱為護法。

『善男子！在過去無量阿僧祇劫（無數個大劫）之前，有一尊佛，號為大知聲力如來（如來十號之一，意為具有大智慧和力量的佛）、應（應供，值得受人供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。他的國名叫凈光，所處的劫名叫高顯。那裡的土地完全由青琉璃寶構成。所有的菩薩都成就了無量的力量，具備了神通和無礙的智慧。所有的菩薩都接受天人的身體，一心聽法，沒有出家和在家的區別。當時，世尊爲了護持正法，向大眾宣講正法。那時，法會中有一位菩薩，名叫法慧，他向佛請教說：『世尊！什麼是法，需要我們去擁護呢？』

佛說：『善男子！六根（眼、耳、鼻、舌、身、意）總是喜歡追求外在的境界。如果能夠遮止這種追求，就叫做護法。善男子！眼睛對色塵的執著，這叫做非法。如果能夠遠離這種執著，就叫做護法；乃至意識對法塵的執著，也是如此。善男子！如果能看到眼睛的空性，看到之後不執著於色塵，不執著于眼識，這就叫做法。如果能夠真實地瞭解這樣的法，就叫做護法；乃至如果能看到意根的空性，看到之後不執著於法塵，不執著于意識，這就叫做法。如果能夠真實地瞭解這樣的法，就叫做護法。』

『善男子！如果有一種法能夠生出其他的法，對於這種法不追求、不執取，心中不貪著，這就叫做護法。如果有人認為法能夠產生邪見，對於這種邪見不追求、不執取，心中不貪著，這就叫做護法。如果無明（對真理的無知）不能凈化內心，對於這種污垢不追求、不執取，心中不貪著，這就叫做護法。』

『善男子！如果有一種法，求取之後不能施捨給他人，這種法就不是正法，也不是比尼（戒律）。如果能夠施捨，那就是正法，那就是比尼。如果既不求取，也不施捨，那就是正法，那就是比尼。追求和執取就是非道。如果不施捨，那就是』

【English Translation】 English version: When one enters into the focus on the in-breath and out-breath, this is called Dharma protection.

'Good man! In the past, immeasurable asamkhya kalpas (countless great eons) ago, there was a Buddha named Great Knowing Sound Power Tathagata (one of the ten titles of a Buddha, meaning a Buddha with great wisdom and power), Arhat (worthy of offerings), Samyaksambuddha (one who knows all dharmas universally and correctly), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to Nirvana with wisdom), Lokavid (one who understands all the affairs of the world), Anuttara (an unsurpassed teacher), Purushadamyasarathi (a great man who can tame beings), Shastadevamanushyanam (a teacher of gods and humans), Buddha (an enlightened one), Bhagavan (the most revered one in the world). His country was called Pure Light, and the kalpa was called High Manifestation. The land there was entirely made of blue lapis lazuli. All the Bodhisattvas had achieved immeasurable power, possessed unobstructed supernatural powers and wisdom. All the Bodhisattvas received heavenly bodies and listened to the Dharma with one mind, without any distinction between those who had left home and those who had not. At that time, the World Honored One, for the sake of protecting the Dharma, proclaimed the true Dharma to the assembly. At that time, there was a Bodhisattva in the assembly named Dharma Wisdom, who asked the Buddha: 'World Honored One! What is the Dharma that we need to protect?'

The Buddha said: 'Good man! The six senses (eye, ear, nose, tongue, body, and mind) always like to pursue external realms. If one can stop this pursuit, it is called Dharma protection. Good man! The attachment of the eye to form is called non-Dharma. If one can be free from this attachment, it is called Dharma protection; and so it is with the attachment of consciousness to dharmas. Good man! If one sees the emptiness of the eye, and having seen it, does not cling to form, and does not cling to eye-consciousness, this is called Dharma. If one can truly understand such Dharma, it is called Dharma protection; and so it is if one sees the emptiness of the mind, and having seen it, does not cling to dharmas, and does not cling to consciousness, this is called Dharma. If one can truly understand such Dharma, it is called Dharma protection.'

'Good man! If there is a Dharma that can give rise to other dharmas, and one does not seek or grasp at this Dharma, and one's mind is not attached, this is called Dharma protection. If someone thinks that Dharma can give rise to wrong views, and one does not seek or grasp at these wrong views, and one's mind is not attached, this is called Dharma protection. If ignorance (lack of knowledge of the truth) cannot purify the mind, and one does not seek or grasp at this defilement, and one's mind is not attached, this is called Dharma protection.'

'Good man! If there is a Dharma that, after being sought and grasped, cannot be given to others, this Dharma is not the true Dharma, nor is it Vinaya (precepts). If one can give, then it is the true Dharma, it is Vinaya. If there is neither seeking nor grasping nor giving, then it is the true Dharma, it is Vinaya. Seeking and grasping is the wrong path. If one does not give, then it is'

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非法、即非比尼；若能施者，即是正法、即是比尼。不取不求不施，即是不出不生不滅。若非出生滅，云何可施？不可施者乃名為法，乃名比尼。何以故？未生煩惱作障因緣故，是故無盡。無盡者無出，無出者名為法，名為比尼；于如是法不求不取，是名護法。』

「善男子！爾時彼佛說是法時，三萬二千菩薩，得無生法忍。」

「海慧菩薩言：『世尊！如我解佛所說義者，法及非法是名為法。何以故？若有分別法非法者，是人不名護持正法，若作法相是名非法。世尊！若能了達見一切法是無法者，是名第一真實之義。世尊！若無法無非法即是無數，若無數者即是實性，實性者名為虛空。虛空之性無邊無節，法性亦爾，法性實性無有差別。何以故？無邊無節故。若有菩薩見如是等，即真實見。世尊！我不見一法，以不見故不見有增不見有減。世尊！我如是見，將不誹謗如來說耶？是實見不？』

「『善男子！如是見者不謗如來，是真實見。』說是法時，法慧菩薩及萬天人得無生忍。

「善男子！汝知爾時法慧菩薩豈異人乎？即我身是。是故我于無量世中，所求正法今以付汝。」

爾時，眾中有六萬億諸菩薩等，同共發聲白佛言：「世尊！我等當共擁護正法受持廣說。」

佛言：

【現代漢語翻譯】 現代漢語譯本：『如果施捨是基於非法，那就不是毗尼（Vinaya，戒律）；如果施捨是基於正法，那就是正法，那就是毗尼。不執取，不求取，不施捨，那就是不出，不生，不滅。如果不是出生和滅亡，又怎麼能施捨呢？不可施捨的才稱為法，才稱為毗尼。為什麼呢？因為沒有產生煩惱作為障礙的因緣，所以是無盡的。無盡就是無出，無出就稱為法，稱為毗尼；對於這樣的法不求取不執取，這稱為護法。』 『善男子！那時，那佛說這個法的時候，三萬二千菩薩，得到了無生法忍。』 海慧菩薩說：『世尊！如我理解佛所說的意義，法和非法都稱為法。為什麼呢？如果有人分別法和非法，這個人就不能稱為護持正法，如果執著於法的表象，那就是非法。世尊！如果能夠了達見到一切法都是無法的，這才是第一真實的意義。世尊！如果無法無非法，那就是無數，如果無數，那就是實性，實性就稱為虛空。虛空的性質無邊無際，法性也是如此，法性和實性沒有差別。為什麼呢？因為無邊無際。如果有菩薩見到這些，那就是真實的見解。世尊！我沒有見到一個法，因為沒有見到，所以不見有增加，不見有減少。世尊！我這樣見解，將不會誹謗如來說法吧？這是真實的見解嗎？』 『善男子！像這樣的見解不會誹謗如來，是真實的見解。』說這個法的時候，法慧菩薩和一萬天人得到了無生忍。 『善男子！你知道那時法慧菩薩是別人嗎？就是我自身。所以我在無量世中所求的正法，現在交付給你。』 那時，大眾中有六萬億諸菩薩等，一起發聲對佛說：『世尊！我們應當共同擁護正法，受持並廣為宣說。』 佛說：

【English Translation】 English version: 'If giving is based on what is unlawful, then it is not Vinaya (discipline); if giving is based on the Dharma, then it is the Dharma, it is Vinaya. Not grasping, not seeking, not giving, that is not coming forth, not being born, not ceasing. If it is not birth and cessation, how can there be giving? That which cannot be given is called Dharma, is called Vinaya. Why? Because there is no arising of afflictions as a cause for obstruction, therefore it is endless. Endless is no coming forth, no coming forth is called Dharma, is called Vinaya; not seeking or grasping such Dharma, this is called protecting the Dharma.' 'Good man! At that time, when that Buddha spoke this Dharma, thirty-two thousand Bodhisattvas attained the forbearance of the non-arising of phenomena.' Bodhisattva Sea Wisdom said: 'World Honored One! As I understand the meaning of what the Buddha has said, both Dharma and non-Dharma are called Dharma. Why? If someone distinguishes between Dharma and non-Dharma, that person cannot be called a protector of the true Dharma; if one clings to the appearance of Dharma, that is non-Dharma. World Honored One! If one can realize and see that all Dharmas are without Dharma, that is the first true meaning. World Honored One! If there is neither Dharma nor non-Dharma, that is countless; if it is countless, that is the true nature; the true nature is called emptiness. The nature of emptiness is boundless and without limit, the nature of Dharma is also like this, the nature of Dharma and the true nature are not different. Why? Because they are boundless and without limit. If a Bodhisattva sees these, that is true seeing. World Honored One! I do not see a single Dharma, because I do not see, therefore I do not see increase, I do not see decrease. World Honored One! With this view, will I not be slandering the Tathagata's teachings? Is this a true view?' 'Good man! Such a view does not slander the Tathagata, it is a true view.' When this Dharma was spoken, Bodhisattva Dharma Wisdom and ten thousand devas attained the forbearance of non-arising. 'Good man! Do you know if Bodhisattva Dharma Wisdom at that time was someone else? It was my own self. Therefore, the true Dharma that I have sought in countless lifetimes, I now entrust to you.' At that time, among the assembly, there were sixty trillion Bodhisattvas, who together spoke to the Buddha, saying: 'World Honored One! We shall together protect the true Dharma, uphold it, and widely proclaim it.' The Buddha said:

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「善男子！汝今云何如法而住護持正法？」

山王菩薩即作是言：「世尊！惜身命者不能護法，我不惜命如法而住，故能護法。」

功德山王菩薩言：「世尊！有貪利者不能護法，我無貪利故能護法。」

寶幢菩薩言：「世尊！若見有法非法二相不能護法，我無二相故能護法。」

福德藏菩薩言：「世尊！具煩惱者不能護法，我有智力已遠離之故能護法。」

持炬菩薩言：「世尊！不破闇者不能護法，我今破闇故能護法。」

電光菩薩言：「世尊！若隨他心不能護法，我隨自意故能護法。」

遍藏菩薩言：「世尊！不調諸根不能護法，我今調伏故能護法。」

凈光菩薩言：「世尊！若作種種諸法相者不能護法，我今於法無種種相故能護法。」

增行菩薩言：「世尊！心狂亂者不能護法，我修三昧故能護法。」

商主菩薩言：「世尊！不知道者不能護法，我今了知故能護法。」

善念菩薩言：「世尊！有疑心者不能護法，我已斷疑故能護法。」

善見菩薩言：「世尊！不如法住不能護法，我如法住故能護法。」

慧光菩薩言：「世尊！愚癡之人不能護法，我今修智故能護法。」

平等菩薩言：「世尊！取怨親相不能護法，我今

【現代漢語翻譯】 現代漢語譯本 『善男子！你現在要如何如法安住，護持正法呢？』 山王菩薩（山之王，比喻堅定不移的菩薩）立即回答說：『世尊！如果貪惜自己的生命，就不能護持正法。我不吝惜生命，如法安住，所以能夠護持正法。』 功德山王菩薩（功德如山之王，比喻功德巍峨的菩薩）說：『世尊！如果貪圖利益，就不能護持正法。我沒有貪圖利益的心，所以能夠護持正法。』 寶幢菩薩（以寶為飾的旗幟，比喻莊嚴的菩薩）說：『世尊！如果執著于有法和非法這兩種對立的相，就不能護持正法。我沒有這兩種對立的相，所以能夠護持正法。』 福德藏菩薩（福德如寶藏，比喻福德深厚的菩薩）說：『世尊！如果被煩惱所困擾，就不能護持正法。我擁有智慧的力量，已經遠離了煩惱，所以能夠護持正法。』 持炬菩薩（手持火炬，比喻以智慧照亮眾生的菩薩）說：『世尊！如果不能破除愚癡的黑暗，就不能護持正法。我現在能夠破除黑暗，所以能夠護持正法。』 電光菩薩（如閃電般迅速，比喻智慧敏銳的菩薩）說：『世尊！如果隨順他人的心意，就不能護持正法。我隨順自己的本意，所以能夠護持正法。』 遍藏菩薩（無所不藏，比喻智慧廣大的菩薩）說：『世尊！如果不能調伏自己的諸根（眼、耳、鼻、舌、身、意），就不能護持正法。我現在已經調伏了諸根，所以能夠護持正法。』 凈光菩薩（清凈的光芒，比喻清凈智慧的菩薩）說：『世尊！如果執著于種種法的表象，就不能護持正法。我現在對於法沒有種種的執著，所以能夠護持正法。』 增行菩薩（精進修行，比喻勇猛精進的菩薩）說：『世尊！如果心意狂亂，就不能護持正法。我修習禪定，所以能夠護持正法。』 商主菩薩（商隊的首領，比喻引導眾生走向解脫的菩薩）說：『世尊！如果不知道正法，就不能護持正法。我現在已經了知正法，所以能夠護持正法。』 善念菩薩（善於思念，比喻正念堅固的菩薩）說：『世尊！如果心有疑惑，就不能護持正法。我已經斷除了疑惑，所以能夠護持正法。』 善見菩薩（善於觀察，比喻智慧明察的菩薩）說：『世尊！如果不如法安住，就不能護持正法。我如法安住，所以能夠護持正法。』 慧光菩薩（智慧的光芒，比喻智慧光明的菩薩）說：『世尊！如果愚癡無知，就不能護持正法。我現在修習智慧，所以能夠護持正法。』 平等菩薩（平等對待一切眾生，比喻慈悲平等的菩薩）說：『世尊！如果執著于怨恨和親近的分別，就不能護持正法。我

【English Translation】 English version 'Good man! How do you now abide in accordance with the Dharma and protect the True Dharma?' Mount King Bodhisattva (King of Mountains, symbolizing a steadfast Bodhisattva) immediately replied, 'World Honored One! One who cherishes their own life cannot protect the Dharma. I do not cherish my life, and I abide in accordance with the Dharma, therefore I am able to protect the Dharma.' Merit Mount King Bodhisattva (Merit like a King of Mountains, symbolizing a Bodhisattva with towering merit) said, 'World Honored One! One who is greedy for gain cannot protect the Dharma. I have no greed for gain, therefore I am able to protect the Dharma.' Jeweled Banner Bodhisattva (A banner adorned with jewels, symbolizing a majestic Bodhisattva) said, 'World Honored One! If one sees the two aspects of Dharma and non-Dharma, one cannot protect the Dharma. I have no such dualistic aspects, therefore I am able to protect the Dharma.' Treasure of Blessings Bodhisattva (Blessings like a treasure, symbolizing a Bodhisattva with profound blessings) said, 'World Honored One! One who is afflicted by defilements cannot protect the Dharma. I possess the power of wisdom and have already distanced myself from defilements, therefore I am able to protect the Dharma.' Torch Holder Bodhisattva (Holding a torch, symbolizing a Bodhisattva who illuminates beings with wisdom) said, 'World Honored One! One who does not break through the darkness cannot protect the Dharma. I now break through the darkness, therefore I am able to protect the Dharma.' Lightning Light Bodhisattva (As swift as lightning, symbolizing a Bodhisattva with keen wisdom) said, 'World Honored One! If one follows the minds of others, one cannot protect the Dharma. I follow my own intention, therefore I am able to protect the Dharma.' All-Encompassing Treasure Bodhisattva (Encompassing all, symbolizing a Bodhisattva with vast wisdom) said, 'World Honored One! If one does not subdue their senses (eyes, ears, nose, tongue, body, mind), one cannot protect the Dharma. I have now subdued my senses, therefore I am able to protect the Dharma.' Pure Light Bodhisattva (Pure light, symbolizing a Bodhisattva with pure wisdom) said, 'World Honored One! If one creates various appearances of the Dharma, one cannot protect the Dharma. I now have no various appearances of the Dharma, therefore I am able to protect the Dharma.' Increasing Practice Bodhisattva (Diligently practicing, symbolizing a Bodhisattva who is courageous and diligent) said, 'World Honored One! One whose mind is chaotic cannot protect the Dharma. I cultivate Samadhi, therefore I am able to protect the Dharma.' Merchant Leader Bodhisattva (Leader of a caravan, symbolizing a Bodhisattva who guides beings towards liberation) said, 'World Honored One! One who does not know the Dharma cannot protect the Dharma. I now understand the Dharma, therefore I am able to protect the Dharma.' Good Thought Bodhisattva (Good at contemplation, symbolizing a Bodhisattva with firm right mindfulness) said, 'World Honored One! One who has doubts cannot protect the Dharma. I have already severed doubts, therefore I am able to protect the Dharma.' Good Vision Bodhisattva (Good at observation, symbolizing a Bodhisattva with discerning wisdom) said, 'World Honored One! One who does not abide in accordance with the Dharma cannot protect the Dharma. I abide in accordance with the Dharma, therefore I am able to protect the Dharma.' Wisdom Light Bodhisattva (Light of wisdom, symbolizing a Bodhisattva with luminous wisdom) said, 'World Honored One! One who is ignorant cannot protect the Dharma. I now cultivate wisdom, therefore I am able to protect the Dharma.' Equality Bodhisattva (Treating all beings equally, symbolizing a Bodhisattva with compassionate equality) said, 'World Honored One! If one clings to the distinctions of enemies and loved ones, one cannot protect the Dharma. I

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平等故能護法。」

法行菩薩言：「世尊！不知眾生諸根境界不能護法，我今知之故能護法。」

神通王菩薩言：「世尊！見我我所不能護法，我今不見故能護法。」

師子吼菩薩言：「世尊！不知佛性不能護法，我今知之故能護法。」

彌勒菩薩言：「世尊！若遠菩提不能護法，我今已近故能護法。」

功德聚菩薩言：「世尊！若無無量功德聚者不能護法，我今已有故能護法。」

文殊師利言：「世尊！如是等語悉是謬語。何以故？如來、世尊坐于道場菩提樹下不得一法，汝云何言我當護法？世尊！我于諸法不取不捨，為眾生故修集悲心不護不捨。」

爾時，佛贊文殊師利言：「善哉，善哉！善男子！如來昔坐菩提樹下實無所得，無所得故便從中起。」

文殊師利言：「如來真實坐于道場菩提樹耶？何故而言從坐而起？世尊！如來若坐菩提樹下，如來、世尊則有二相：一者、如來；二者、菩提。如來、世尊已離二相。」

佛言：「善男子！菩提、眾生、一切法性，等無差別一味一性，如來坐于菩提樹下見如是法，是故名為逮得菩提。我都不見離菩提外別有一法，見一切法皆悉平等，而是平等不入于數，是故平等名為無礙，以是因緣如來名為一切無礙。善男

【現代漢語翻譯】 現代漢語譯本 『因為平等，所以能夠護持佛法。』 法行菩薩說：『世尊！不瞭解眾生的各種根器和境界就不能護持佛法，我現在瞭解了，所以能夠護持佛法。』 神通王菩薩說：『世尊！執著于「我」和「我所」就不能護持佛法，我現在不執著了，所以能夠護持佛法。』 師子吼菩薩說：『世尊！不瞭解佛性就不能護持佛法，我現在瞭解了，所以能夠護持佛法。』 彌勒菩薩說：『世尊！如果遠離菩提就不能護持佛法，我現在已經接近了，所以能夠護持佛法。』 功德聚菩薩說：『世尊！如果沒有無量的功德聚集就不能護持佛法，我現在已經有了，所以能夠護持佛法。』 文殊師利說：『世尊！像這樣的話語都是錯誤的。為什麼呢？如來、世尊在菩提樹下的道場中沒有得到任何一個法，你們怎麼說自己能夠護持佛法呢？世尊！我對於一切法既不執取也不捨棄，爲了眾生的緣故修集悲心，不護持也不捨棄。』 這時，佛讚歎文殊師利說：『說得好，說得好！善男子！如來過去坐在菩提樹下確實沒有任何所得，因為沒有任何所得，所以才從那裡起身。』 文殊師利說：『如來真的坐在菩提樹下的道場嗎？為什麼又說從坐而起呢？世尊！如來如果坐在菩提樹下，如來、世尊就有了兩種相：一是如來，二是菩提。如來、世尊已經脫離了這兩種相。』 佛說：『善男子！菩提、眾生、一切法的本性，平等沒有差別，都是同一味道同一性質。如來坐在菩提樹下見到這樣的法，所以稱為證得菩提。我都沒有見到除了菩提之外還有另外一個法，見到一切法都是平等的，而這種平等不屬於任何數量，所以平等稱為無礙，因為這個因緣，如來被稱為一切無礙。善男子！』

【English Translation】 English version 'Because of equality, one can protect the Dharma.' Dharma Practice Bodhisattva said, 'World Honored One! Not understanding the various faculties and realms of sentient beings, one cannot protect the Dharma. Now that I understand, I can protect the Dharma.' Supernatural King Bodhisattva said, 'World Honored One! Being attached to 「I」 and 「mine,」 one cannot protect the Dharma. Now that I am not attached, I can protect the Dharma.' Lion's Roar Bodhisattva said, 'World Honored One! Not understanding Buddha-nature, one cannot protect the Dharma. Now that I understand, I can protect the Dharma.' Maitreya Bodhisattva said, 'World Honored One! If one is far from Bodhi, one cannot protect the Dharma. Now that I am close, I can protect the Dharma.' Merit Accumulation Bodhisattva said, 'World Honored One! If one does not have immeasurable accumulations of merit, one cannot protect the Dharma. Now that I have them, I can protect the Dharma.' Manjushri said, 'World Honored One! Such words are all mistaken. Why? The Tathagata, the World Honored One, did not attain a single Dharma under the Bodhi tree at the Bodhimanda. How can you say that you will protect the Dharma? World Honored One! I neither grasp nor abandon any Dharma. For the sake of sentient beings, I cultivate compassion, neither protecting nor abandoning.' At that time, the Buddha praised Manjushri, saying, 'Excellent, excellent! Good man! The Tathagata indeed attained nothing while sitting under the Bodhi tree. Because of no attainment, he then arose from there.' Manjushri said, 'Did the Tathagata truly sit at the Bodhimanda under the Bodhi tree? Why then say that he arose from sitting? World Honored One! If the Tathagata sat under the Bodhi tree, the Tathagata, the World Honored One, would have two aspects: one is the Tathagata, and the other is Bodhi. The Tathagata, the World Honored One, has already transcended these two aspects.' The Buddha said, 'Good man! Bodhi, sentient beings, and the nature of all Dharmas are equal, without difference, of one flavor and one nature. The Tathagata, sitting under the Bodhi tree, saw such a Dharma, and therefore is called having attained Bodhi. I do not see any Dharma separate from Bodhi. Seeing all Dharmas as equal, and this equality does not belong to any number, therefore equality is called unobstructed. Because of this cause, the Tathagata is called all-unobstructed. Good man!'

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子！若能如是見如來者，是人即得如來解脫，得解脫已則能如是真實知見。」

說是法時，海慧菩薩所將眷屬諸菩薩等，歡喜踴躍，各作是言：「我等今者得大利益，現見釋迦牟尼如來，及見文殊師利菩薩。世尊！隨是經典所住世界，當知其土得大利益。若有供養是經典者，及有受持讀誦書寫廣說其義，亦得利益。」

爾時，世尊告諸菩薩言：「汝今知得何等利益？」

諸菩薩言：「世尊！我等當以如是之義咨問文殊。」

諸菩薩言：「文殊師利！云何名為得大利益？」

文殊師利言：「有十利益。何等為十？佛出於世見已生信、既生信已聽受正法、聞正法已永壞疑心、壞疑心已得清凈命、得清凈命已不為利說法、彼聞法已發菩提心、既發心已堅固不退、心不退已如法而住、如法住已得無生忍。諸善男子！是名十利不可思議。」

說是法時，三萬六千眾生，發阿耨多羅三藐三菩提心。三千大千世界大地，六種震動，出金色光。◎

大方等大集經卷第九 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十

北涼天竺三藏曇無讖于姑臧譯海慧菩薩品第五之三

◎爾時，海慧菩薩白佛言：「世尊！是大乘經能多利益無量眾生。

【現代漢語翻譯】 現代漢語譯本：『子！如果能夠這樣看待如來，這個人就能獲得如來的解脫，獲得解脫后就能如此真實地知見。』 在宣說此法時，海慧菩薩（Bodhisattva Samudramati）所帶領的眷屬諸菩薩等，歡喜踴躍，各自說道：『我們今天得到了巨大的利益，親眼見到了釋迦牟尼如來（Sakyamuni Tathagata），也見到了文殊師利菩薩（Manjusri Bodhisattva）。世尊！隨著這部經典所住的世界，應當知道那個地方得到了巨大的利益。如果有供養這部經典的人，以及有受持、讀誦、書寫、廣泛宣說其義的人，也都能得到利益。』 這時，世尊告訴諸菩薩說：『你們現在知道得到了什麼樣的利益嗎？』 諸菩薩說：『世尊！我們應當用這樣的意義去請教文殊。』 諸菩薩說：『文殊師利！什麼叫做得到巨大的利益？』 文殊師利說：『有十種利益。是哪十種呢？佛陀出現於世，見到后產生信心；既然產生信心，就聽受正法；聽聞正法后，永遠破除疑心；破除疑心后，得到清凈的生命；得到清凈的生命后，不為利益而說法；他們聽聞佛法后，發起菩提心；既然發起菩提心，就堅定不退轉；心不退轉后，如法而住；如法而住后，得到無生法忍。諸位善男子！這叫做十種不可思議的利益。』 在宣說此法時，三萬六千眾生，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。三千大千世界的大地，發生了六種震動，發出金色光芒。 《大方等大集經》卷第九 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第十 北涼天竺三藏曇無讖（Dharmaraksa）于姑臧譯《海慧菩薩品》第五之三 這時，海慧菩薩對佛說：『世尊！這部大乘經典能夠利益無量眾生。』

【English Translation】 English version: 'Son! If one can see the Tathagata in this way, that person will attain the Tathagata's liberation, and having attained liberation, will be able to truly know and see in this way.' When this Dharma was being spoken, the Bodhisattvas and their retinues led by Bodhisattva Samudramati, rejoiced and were elated, each saying: 'Today we have gained great benefit, having personally seen Sakyamuni Tathagata, and also having seen Manjusri Bodhisattva. World Honored One! Wherever this sutra resides in the world, know that that place has gained great benefit. If there are those who make offerings to this sutra, and those who uphold, recite, write, and widely explain its meaning, they too will gain benefit.' At that time, the World Honored One said to the Bodhisattvas: 'Do you now know what kind of benefit you have gained?' The Bodhisattvas said: 'World Honored One! We should inquire of Manjusri about this meaning.' The Bodhisattvas said: 'Manjusri! What is called gaining great benefit?' Manjusri said: 'There are ten benefits. What are the ten? The Buddha appears in the world, and having seen him, faith arises; since faith has arisen, one listens to the true Dharma; having heard the true Dharma, one forever destroys doubt; having destroyed doubt, one obtains a pure life; having obtained a pure life, one does not preach the Dharma for gain; having heard the Dharma, they generate the Bodhi mind; having generated the Bodhi mind, they are firm and do not regress; having not regressed, they abide in accordance with the Dharma; having abided in accordance with the Dharma, they attain the forbearance of non-arising. Good men! These are called the ten inconceivable benefits.' When this Dharma was being spoken, thirty-six thousand beings generated the mind of Anuttara-samyak-sambodhi. The earth of the three thousand great thousand worlds shook in six ways, and golden light emanated. The Great Vaipulya Mahasamnipata Sutra, Scroll 9 Taisho Tripitaka, Vol. 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Scroll 10 Translated by Dharmaraksa, the Tripitaka Master from Tianzhu of Northern Liang, in Guzang, Chapter 5, Part 3, 'Bodhisattva Samudramati' At that time, Bodhisattva Samudramati said to the Buddha: 'World Honored One! This Mahayana sutra can benefit countless beings.'

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何以故？一切眾生因大乘故，得人天樂及涅槃樂。世尊！夫大乘者，何法攝取？何法利益、何法難得、何法障礙、何因緣故名為大乘？」

佛言：「善男子！有一法攝取大乘，所謂初發菩提之心，既發心已修不放逸。

「復有一法，明信業果。

「復有一法，觀十二緣。

「復有一法，于諸眾生其心平等樂修大慈。

「復有一法，謂不退失菩提之心。

「復有一法，所謂唸佛。

「復有一法，如法住已念于正法。

「復有一法，以不退心念于眾僧。

「復有一法，不失道心念于凈戒。

「復有一法，遠離煩惱心念于舍。

「復有一法，欲得無量寂靜之身專念于天。

「復有一法，念欲安隱一切眾生。

「復有一法，勤行精進。

「復有一法，欲令眾生悉得解脫，得解脫已受于喜樂。

「復有一法，樂求正法。

「復有一法，遠離退心為眾說法。

「復有一法，于聽法者生愛念心。

「復有一法，于說法者樂為供養。

「復有一法，于正法中生藥樹想。

「復有一法，于自己身生大醫想。

「復有一法，至心專念護持正法。

「復有一法，紹隆三寶不令斷絕。

「復

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？一切眾生因為大乘（Mahayana，佛教教義中的一種流派）的緣故，能夠獲得人天之樂以及涅槃（Nirvana，佛教中的最高境界）之樂。世尊（Bhagavan，對佛的尊稱）！所謂的大乘，是依靠什麼法來攝取？依靠什麼法來利益？什麼法難以獲得？什麼法會造成障礙？又是因為什麼因緣而被稱為大乘呢？ 佛說：『善男子！有一種法可以攝取大乘，那就是最初發起的菩提之心（Bodhi-citta，覺悟之心），發起此心后要修不放逸（apramada，精進不懈怠）。』 『還有一種法，是明信業果（karma-phala，行為的因果報應）。』 『還有一種法，是觀察十二緣起（dvadasanga-pratitya-samutpada，佛教關於生命起源和輪迴的理論）。』 『還有一種法，是對一切眾生心懷平等，樂於修習大慈（maitri，無條件的愛）。』 『還有一種法，是不退失菩提之心。』 『還有一種法，是念佛（Buddhanusmrti，憶念佛陀）。』 『還有一種法，是如法安住后憶念正法（dharma，佛陀的教導）。』 『還有一種法，是以不退轉的心憶念僧伽（samgha，佛教僧團）。』 『還有一種法，是不失道心憶念清凈的戒律（sila，道德規範）。』 『還有一種法，是遠離煩惱心憶念佈施（dana，慷慨施予）。』 『還有一種法，是想要獲得無量寂靜之身而專心憶念天（deva，天神）。』 『還有一種法，是憶念要使一切眾生都得到安穩。』 『還有一種法，是勤奮修行精進（virya，努力）。』 『還有一種法，是想要讓眾生都得到解脫，得到解脫后享受喜樂。』 『還有一種法，是樂於尋求正法。』 『還有一種法，是遠離退轉之心為眾生說法。』 『還有一種法，是對聽法的人產生愛念之心。』 『還有一種法，是樂於供養說法的人。』 『還有一種法，是對正法生起如藥樹一般的想法。』 『還有一種法，是對自己身體生起如大醫一般的想法。』 『還有一種法，是至誠專心憶念護持正法。』 『還有一種法，是紹隆三寶（triratna，佛、法、僧）不讓其斷絕。』

【English Translation】 English version: Why is that? It is because of the Mahayana (a major branch of Buddhism) that all sentient beings attain the happiness of humans and gods, as well as the bliss of Nirvana (the ultimate state of liberation). World Honored One (Bhagavan, an epithet for the Buddha)! What is it that encompasses the Mahayana? What benefits it? What is difficult to obtain? What obstructs it? And for what reason is it called the Mahayana? The Buddha said: 『Good man! There is one dharma (teaching) that encompasses the Mahayana, which is the initial arising of the Bodhi-citta (the mind of enlightenment), and having arisen, one should cultivate non-negligence (apramada, diligence).』 『There is another dharma, which is to have clear faith in the results of karma (karma-phala, the law of cause and effect).』 『There is another dharma, which is to contemplate the twelve links of dependent origination (dvadasanga-pratitya-samutpada, the Buddhist theory of the origin of life and rebirth).』 『There is another dharma, which is to have equanimity towards all sentient beings and to joyfully cultivate great loving-kindness (maitri, unconditional love).』 『There is another dharma, which is not to lose the Bodhi-citta.』 『There is another dharma, which is the recollection of the Buddha (Buddhanusmrti, mindfulness of the Buddha).』 『There is another dharma, which is to abide in the dharma and then recollect the true dharma (dharma, the teachings of the Buddha).』 『There is another dharma, which is to recollect the Sangha (samgha, the Buddhist monastic community) with an unretreating mind.』 『There is another dharma, which is not to lose the aspiration for the path and to recollect the pure precepts (sila, moral conduct).』 『There is another dharma, which is to recollect giving (dana, generosity) with a mind free from afflictions.』 『There is another dharma, which is to single-mindedly recollect the devas (deva, deities) in order to attain a body of immeasurable tranquility.』 『There is another dharma, which is to recollect the desire for all sentient beings to be secure.』 『There is another dharma, which is to diligently practice effort (virya, exertion).』 『There is another dharma, which is to desire that all sentient beings attain liberation, and having attained liberation, experience joy.』 『There is another dharma, which is to delight in seeking the true dharma.』 『There is another dharma, which is to teach the dharma to sentient beings with a mind free from regression.』 『There is another dharma, which is to generate a mind of love and affection for those who listen to the dharma.』 『There is another dharma, which is to delight in making offerings to those who teach the dharma.』 『There is another dharma, which is to regard the true dharma as a medicinal tree.』 『There is another dharma, which is to regard oneself as a great physician.』 『There is another dharma, which is to sincerely and single-mindedly recollect the protection of the true dharma.』 『There is another dharma, which is to continue the flourishing of the Three Jewels (triratna, the Buddha, the Dharma, and the Sangha) and not let them be discontinued.』

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有一法遠，離懈怠。

「復有一法，所謂知足。

「復有一法，於一切財無貪慳想。

「復有一法，自持戒已能化毀禁。

「復有一法，自修忍已，能化眾生令離瞋心。

「復有一法，得少利益生大恩想。

「復有一法，少得恩分生大報想。

「復有一法，自持凈戒不輕毀禁。

「復有一法，破于憍慢。

「復有一法，至心求覓聽法之人。

「復有一法，離惡知識。

「復有一法，至心修善。

「復有一法，不隨他意。

「復有一法，調伏諸根。

「復有一法，於法師心如如來想。

「復有一法，不惜身命護持正法。

「復有一法，行於世法不為玷汙。

「復有一法，不惜身命求于正法。

「復有一法，調伏眾生受苦不恨。

「復有一法，如來現在若涅槃后，供養塔像等無有二。

「復有一法，眾生不請樂為善友。

「復有一法，於好物中心無貪著。

「復有一法，樂念出家。

「復有一法，樂稱人善。

「復有一法樂，求莊嚴菩提之法。

「復有一法，于同師同學心無嫉妒。

「復有一法，教化眾生髮菩提心，心無悔退。

「復有一法

【現代漢語翻譯】 現代漢語譯本 有一種方法可以遠離懈怠。 還有一種方法，叫做知足。 還有一種方法，對一切財富沒有貪婪和吝嗇的想法。 還有一種方法，自己持守戒律后，能教化那些毀犯戒律的人。 還有一種方法，自己修習忍辱后，能教化眾生遠離嗔恨心。 還有一種方法，得到少許利益就生起大恩情的心。 還有一種方法，得到少許恩惠就生起大回報的想法。 還有一種方法，自己持守清凈的戒律，不輕視毀犯戒律的行為。 還有一種方法，破除驕慢之心。 還有一種方法，真心尋求聽聞佛法的人。 還有一種方法，遠離惡知識（指引人走向錯誤道路的人）。 還有一種方法，真心修習善行。 還有一種方法，不隨順他人的意願。 還有一種方法，調伏自己的諸根（眼、耳、鼻、舌、身、意）。 還有一種方法，對於說法之師，心生如對待如來（佛陀）一樣的想法。 還有一種方法，不吝惜身命，護持正法。 還有一種方法，在世俗中行事而不被污染。 還有一種方法，不吝惜身命，尋求正法。 還有一種方法，調伏眾生，即使受苦也不怨恨。 還有一種方法，如來（佛陀）在世或涅槃后，供養佛塔和佛像，心意沒有差別。 還有一種方法，眾生沒有請求，也樂意做他們的善友。 還有一種方法，對於美好的事物，心中沒有貪戀執著。 還有一種方法，樂於思念出家。 還有一種方法，樂於稱讚他人的優點。 還有一種方法，樂於尋求莊嚴菩提（覺悟）的方法。 還有一種方法，對於同師學習的人，心中沒有嫉妒。 還有一種方法，教化眾生髮起菩提心（覺悟之心），心中沒有後悔退縮。 還有一種方法

【English Translation】 English version There is one method to stay far away from laziness. There is another method, which is called contentment. There is another method, which is to have no greedy or stingy thoughts towards all wealth. There is another method, which is to be able to transform those who break the precepts after upholding them oneself. There is another method, which is to be able to transform sentient beings to be free from anger after cultivating patience oneself. There is another method, which is to have a great sense of gratitude for receiving a small benefit. There is another method, which is to have a great sense of repayment for receiving a small favor. There is another method, which is to uphold pure precepts oneself and not look down on those who break them. There is another method, which is to break down arrogance. There is another method, which is to sincerely seek out those who listen to the Dharma. There is another method, which is to stay away from bad companions (those who lead one astray). There is another method, which is to sincerely cultivate good deeds. There is another method, which is not to follow the will of others. There is another method, which is to tame one's own senses (eyes, ears, nose, tongue, body, and mind). There is another method, which is to regard the Dharma teacher with the same respect as one would regard the Tathagata (Buddha). There is another method, which is to protect the true Dharma without cherishing one's own life. There is another method, which is to act in the world without being tainted by it. There is another method, which is to seek the true Dharma without cherishing one's own life. There is another method, which is to tame sentient beings and not resent suffering. There is another method, which is to have no difference in mind when making offerings to stupas and images of the Buddha, whether the Tathagata (Buddha) is present or after Nirvana. There is another method, which is to be happy to be a good friend to sentient beings even when they do not ask. There is another method, which is to have no attachment or craving in the mind for good things. There is another method, which is to be happy to contemplate renunciation. There is another method, which is to be happy to praise the good qualities of others. There is another method, which is to be happy to seek the methods of adorning Bodhi (enlightenment). There is another method, which is to have no jealousy towards those who study with the same teacher. There is another method, which is to teach sentient beings to generate the Bodhi mind (mind of enlightenment) without regret or retreat. There is another method

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，覆藏他過。

「復有一法，求一切語。

「復有一法，求一切作。

「復有一法，所謂實語。

「復有一法，發言之後要終其事。

「復有一法，于善法所心無厭足。

「復有一法，隨所得物悉與人共。

「復有一法，善知魔界。

「復有一法，破壞憍慢修真實知。

「復有一法心樂寂靜。

「復有一法，離我我所。

「復有一法，不自讚嘆。

「復有一法，隨俗而行。

「復有一法，修正命已樂於寂靜。

「復有一法，持凈戒已思惟善法。

「復有一法，修多聞已不生憍慢。

「復有一法，修善行已即住初地。

「復有一法，修空三昧觀於法性。

「復有一法，得供養已其心不高。

「復有一法，樂說世者不與同止。

「復有一法，得如法物與同學共。

「復有一法，真實方便。

「復有一法，一切知已不生貪想。

「復有一法，未學學已心不生悔。

「復有一法，既學知已心不輕慢。

「復有一法，遇罵辱已心不生瞋。

「復有一法，供養、罵辱其心無二。

「復有一法，聞說正法稱讚善哉。

「復有一法，為欲具足六波羅

【現代漢語翻譯】 現代漢語譯本 『還有一種法，是掩蓋他人的過錯。 『還有一種法，是追求一切言語的真諦。 『還有一種法，是追求一切行為的正確。 『還有一種法，叫做真實之語。 『還有一種法，是說話之後要堅持到底。 『還有一種法，是對善法永不滿足。 『還有一種法，是把所得之物都與他人分享。 『還有一種法，是善於瞭解魔的境界。 『還有一種法，是破除驕慢，修習真實的智慧。 『還有一種法，是內心喜愛寂靜。 『還有一種法，是遠離對『我』和『我所』的執著。 『還有一種法，是不自我讚歎。 『還有一種法，是隨順世俗而行。 『還有一種法，是修正命之後樂於寂靜。 『還有一種法，是持守清凈的戒律后思惟善法。 『還有一種法，是修習多聞之後不生驕慢。 『還有一種法，是修習善行之後即安住于初地（菩薩修行階位的第一階段）。 『還有一種法，是修習空三昧（一種禪定）觀察法的本性。 『還有一種法，是得到供養之後內心不高傲。 『還有一種法，是喜歡談論世俗之人不與他們同住。 『還有一種法，是得到如法的物品與同學分享。 『還有一種法，是真實而方便的法門。 『還有一種法，是一切都瞭解之後不生貪念。 『還有一種法，是未學習時學習之後內心不生後悔。 『還有一種法，是學習瞭解之後內心不輕慢。 『還有一種法，是遇到辱罵之後內心不生嗔恨。 『還有一種法，是面對供養和辱罵內心沒有分別。 『還有一種法，是聽到宣說正法時稱讚『善哉』。 『還有一種法，是爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』

【English Translation】 English version 'Again, there is one dharma, which is to conceal the faults of others.' 'Again, there is one dharma, which is to seek the truth of all speech.' 'Again, there is one dharma, which is to seek the correctness of all actions.' 'Again, there is one dharma, called truthful speech.' 'Again, there is one dharma, which is to follow through after speaking.' 'Again, there is one dharma, which is to never be satisfied with good dharmas.' 'Again, there is one dharma, which is to share all that one obtains with others.' 'Again, there is one dharma, which is to be skilled in understanding the realm of Mara (demon).' 'Again, there is one dharma, which is to destroy arrogance and cultivate true wisdom.' 'Again, there is one dharma, which is to have a mind that delights in tranquility.' 'Again, there is one dharma, which is to be free from attachment to 'self' and 'what belongs to self'.' 'Again, there is one dharma, which is not to praise oneself.' 'Again, there is one dharma, which is to act in accordance with worldly customs.' 'Again, there is one dharma, which is to find joy in tranquility after correcting one's livelihood.' 'Again, there is one dharma, which is to contemplate good dharmas after upholding pure precepts.' 'Again, there is one dharma, which is not to become arrogant after cultivating extensive learning.' 'Again, there is one dharma, which is to abide in the first bhumi (first stage of a Bodhisattva's path) after cultivating good conduct.' 'Again, there is one dharma, which is to observe the nature of dharmas by cultivating the samadhi (meditative state) of emptiness.' 'Again, there is one dharma, which is not to be haughty in mind after receiving offerings.' 'Again, there is one dharma, which is not to dwell with those who enjoy worldly talk.' 'Again, there is one dharma, which is to share lawfully obtained things with fellow students.' 'Again, there is one dharma, which is the true and expedient dharma.' 'Again, there is one dharma, which is not to generate greed after understanding everything.' 'Again, there is one dharma, which is not to feel regret after learning what one had not learned before.' 'Again, there is one dharma, which is not to be contemptuous in mind after learning and understanding.' 'Again, there is one dharma, which is not to generate anger in mind after encountering insults.' 'Again, there is one dharma, which is to have no difference in mind when facing offerings and insults.' 'Again, there is one dharma, which is to praise 'Excellent!' upon hearing the exposition of the true dharma.' 'Again, there is one dharma, which is for the purpose of perfecting the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom).'

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蜜常求莊嚴。

「復有一法，信心不退。

「復有一法，為菩提道求于莊嚴。

「復有一法，受供養已常凈己心，為令施主得大利益。

「復有一法，具足七財。

「復有一法，能破眾生貧窮困苦。

「復有一法，以善方便調伏眾生。

「復有一法，以四攝法攝取眾生。

「復有一法，不與眾生而共諍訟。

「復有一法，聞法之時於法師所不求其短。

「復有一法，未得無上沙門果證心不生悔。

「復有一法，常行世間，不為八法之所染污。

「復有一法，常觀己過。

「復有一法，于舉罪者不生瞋恚。

「復有一法，見世間法其心生舍。

「復有一法，不誑善友。

「復有一法，先凈其心教他令凈。

「復有一法，不為利養受持凈戒。

「復有一法，為增善法修集寂靜。

「復有一法，為于善法修凈莊嚴。

「復有一法，為凈功德而修莊嚴。

「復有一法，為凈智慧而修莊嚴。

「復有一法，修集無想三昧方便。

「復有一法，如法而忍。

「復有一法，修三解脫。

「復有一法，知處非處。

「復有一法，修舍摩他，為欲莊嚴毗婆舍那。

【現代漢語翻譯】 現代漢語譯本 蜜蜂常常尋求莊嚴。

『還有一種法，是信心不退轉。

『還有一種法，是爲了菩提道（覺悟之道）而尋求莊嚴。

『還有一種法，接受供養后常常凈化自己的內心，爲了讓施主得到大利益。

『還有一種法，是具足七種財富。

『還有一種法，能夠破除眾生的貧窮困苦。

『還有一種法，用善巧方便來調伏眾生。

『還有一種法，用四攝法（佈施、愛語、利行、同事）來攝取眾生。

『還有一種法，不與眾生爭論。

『還有一種法，聽聞佛法時，不挑剔說法師的缺點。

『還有一種法，在未證得無上沙門果（最高修行成就）時，內心不生後悔。

『還有一種法，常常行走在世間，不被八法（利、衰、毀、譽、稱、譏、苦、樂）所污染。

『還有一種法，常常反省自己的過錯。

『還有一種法，對於指出自己過錯的人不生嗔恨。

『還有一種法，見到世間法時，內心生起舍離之心。

『還有一種法，不欺騙善友。

『還有一種法，先凈化自己的內心，再教導他人令其凈化。

『還有一種法，不爲了利益供養而受持清凈戒律。

『還有一種法，爲了增長善法而修習寂靜。

『還有一種法，爲了善法而修習清凈莊嚴。

『還有一種法，爲了清凈功德而修習莊嚴。

『還有一種法，爲了清凈智慧而修習莊嚴。

『還有一種法，修習無想三昧（無念的禪定）的方便。

『還有一種法，如法而忍耐。

『還有一種法，修習三解脫（空解脫、無相解脫、無愿解脫）。

『還有一種法，知道什麼是正確的，什麼是不正確的。

『還有一種法，修習奢摩他（止禪），爲了莊嚴毗婆舍那（觀禪）。

【English Translation】 English version Bees constantly seek adornment.

'There is another dharma, which is unwavering faith.'

'There is another dharma, which seeks adornment for the path of Bodhi (path to enlightenment).'

'There is another dharma, which, after receiving offerings, constantly purifies one's own mind, in order to bring great benefit to the donors.'

'There is another dharma, which is possessing the seven treasures.'

'There is another dharma, which can break the poverty and suffering of sentient beings.'

'There is another dharma, which uses skillful means to tame sentient beings.'

'There is another dharma, which uses the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather sentient beings.'

'There is another dharma, which does not argue with sentient beings.'

'There is another dharma, which, when hearing the Dharma, does not seek the faults of the Dharma teacher.'

'There is another dharma, which does not feel regret in the mind before attaining the supreme fruit of a Shramana (highest spiritual achievement).'

'There is another dharma, which constantly walks in the world, without being defiled by the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure).'

'There is another dharma, which constantly reflects on one's own faults.'

'There is another dharma, which does not generate anger towards those who point out one's faults.'

'There is another dharma, which, upon seeing worldly phenomena, generates a mind of detachment.'

'There is another dharma, which does not deceive good friends.'

'There is another dharma, which first purifies one's own mind, and then teaches others to purify theirs.'

'There is another dharma, which does not uphold pure precepts for the sake of gain and offerings.'

'There is another dharma, which cultivates tranquility in order to increase good dharmas.'

'There is another dharma, which cultivates pure adornment for the sake of good dharmas.'

'There is another dharma, which cultivates adornment for the sake of purifying merit.'

'There is another dharma, which cultivates adornment for the sake of purifying wisdom.'

'There is another dharma, which cultivates the means of the Samadhi (meditative absorption) of non-perception.'

'There is another dharma, which endures in accordance with the Dharma.'

'There is another dharma, which cultivates the three liberations (emptiness, signlessness, and wishlessness).'

'There is another dharma, which knows what is right and what is wrong.'

'There is another dharma, which cultivates Shamatha (calm abiding meditation) in order to adorn Vipassana (insight meditation).'

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「復有一法，知于解脫。

「復有一法，觀於三世等。

「復有一法，謂不分別一切法界。

「復有一法，一切法性不生不滅。菩薩摩訶薩觀是百法，如是名為攝取大乘。」

◎爾時，世尊復告海慧菩薩言：「善男子！有二法利益大乘：一者、樂唸佛法；二者、樂離聲聞。

「復有二法：一者、擁護解脫；二者、能演說法。

「復有二法：一者、求菩提心；二者調伏眾生。

「復有二法：一者、觀菩提心猶如幻相；二者、觀諸眾生悉無有我。

「復有二法：一者、不捨菩提之心；二者、觀法平等。

「復有二法：一者、凈于善根；二者、無作無凈。

「復有二法：一者、為善法故而修莊嚴；二者、畢竟。

「復有二法：一者、自身畢竟；二者、眾生畢竟。

「復有二法：一者、內凈；二者、外凈。

「復有二法：一、不作罪；二、作已悔。

「復有二法：一、能佈施；二、不求報。

「復有二法：一、平等施；二、能迴向。

「復有二法：一者、持戒；二者、不求善果。

「復有二法：一、不自譽；二、不毀他。

「復有二法：一者、忍辱；二者、軟語。

「復有二法：一者、于貪不

【現代漢語翻譯】 現代漢語譯本 『還有一種法，能了知解脫的道理。』 『還有一種法，能觀察過去、現在、未來三世平等。』 『還有一種法，就是不分別一切法界。』 『還有一種法，一切法的本性是不生不滅的。菩薩摩訶薩（偉大的菩薩）觀察這百種法，這樣就叫做攝取大乘（佛教的最高教義）。』 ◎這時，世尊（佛陀）又告訴海慧菩薩（一位菩薩）說：『善男子！有兩種法利益大乘：第一，樂於思念佛法；第二，樂於遠離聲聞（小乘佛教的修行者）。』 『還有兩種法：第一，擁護解脫；第二，能夠演說佛法。』 『還有兩種法：第一，尋求菩提心（覺悟之心）；第二，調伏眾生。』 『還有兩種法：第一，觀察菩提心如同幻象；第二，觀察一切眾生都沒有我（自我）。』 『還有兩種法：第一，不捨棄菩提之心；第二，觀察諸法平等。』 『還有兩種法：第一，清凈善根；第二，無所作為，也無所謂清凈。』 『還有兩種法：第一，爲了善法而修飾莊嚴；第二，畢竟圓滿。』 『還有兩種法：第一，自身畢竟圓滿；第二，眾生畢竟圓滿。』 『還有兩種法：第一，內心清凈；第二，外在清凈。』 『還有兩種法：第一，不造罪業；第二，造了罪業后要懺悔。』 『還有兩種法：第一，能夠佈施；第二，不求回報。』 『還有兩種法：第一，平等佈施；第二，能夠迴向（將功德迴向給他人）。』 『還有兩種法：第一，持守戒律；第二，不求善果。』 『還有兩種法：第一，不自我讚譽；第二，不詆譭他人。』 『還有兩種法：第一，忍辱；第二，柔和的言語。』 『還有兩種法：第一，對於貪慾不』

【English Translation】 English version 'Furthermore, there is one dharma (teaching), which understands liberation.' 'Furthermore, there is one dharma, which observes the three times (past, present, future) as equal.' 'Furthermore, there is one dharma, which is not to discriminate all dharma realms.' 'Furthermore, there is one dharma, the nature of all dharmas is neither arising nor ceasing. A Bodhisattva Mahasattva (great Bodhisattva) observes these hundred dharmas, and this is called embracing the Mahayana (the Great Vehicle of Buddhism).' ◎At that time, the World Honored One (Buddha) again said to Bodhisattva (a being on the path to Buddhahood) Haihui: 'Good man! There are two dharmas that benefit the Mahayana: first, delight in contemplating the Buddha's teachings; second, delight in being apart from the Sravakas (those who follow the Hinayana or lesser vehicle).' 'Furthermore, there are two dharmas: first, protecting liberation; second, being able to expound the dharma.' 'Furthermore, there are two dharmas: first, seeking the Bodhi mind (the mind of enlightenment); second, taming sentient beings.' 'Furthermore, there are two dharmas: first, observing the Bodhi mind as an illusion; second, observing that all sentient beings have no self.' 'Furthermore, there are two dharmas: first, not abandoning the Bodhi mind; second, observing the equality of all dharmas.' 'Furthermore, there are two dharmas: first, purifying good roots; second, non-action and non-purification.' 'Furthermore, there are two dharmas: first, cultivating adornments for the sake of good dharmas; second, ultimate completion.' 'Furthermore, there are two dharmas: first, the ultimate completion of oneself; second, the ultimate completion of sentient beings.' 'Furthermore, there are two dharmas: first, inner purity; second, outer purity.' 'Furthermore, there are two dharmas: first, not committing sins; second, repenting after committing them.' 'Furthermore, there are two dharmas: first, being able to give; second, not seeking reward.' 'Furthermore, there are two dharmas: first, giving equally; second, being able to dedicate (merit to others).' 'Furthermore, there are two dharmas: first, upholding precepts; second, not seeking good results.' 'Furthermore, there are two dharmas: first, not praising oneself; second, not disparaging others.' 'Furthermore, there are two dharmas: first, patience; second, gentle speech.' 'Furthermore, there are two dharmas: first, not being attached to greed.'

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貪；二者、于瞋不瞋。

「復有二法：一者、為于善法勤修精進；二者、不輕懈怠。

「復有二法：一、身寂靜；二、心寂靜。

「復有二法：一、求禪支；二、調伏心。

「復有二法：一、樂在禪定；二、不厭欲界。

「復有二法：一者、求法；二者、樂法。

「復有二法：一者、樂觀法；二者、欲法。

「復有二法：一者、樂求善友；二者、恭敬供養。

「復有二法：一、至心聽；二、至心受。

「復有二法：一、數咨問；二、如法住。

「復有二法：一者、知法；二者、知義。

「復有二法：一者、聞已無厭；二者、知已無厭。

「復有二法：一者、修善；二者、離惡。

「復有二法：一者、樂說正法；二、者于受法者生憐愍心。

「復有二法：一者、於法無慳吝心；二者、說時無有食想。

「復有二法：一者、至心聽；二、至心受。

「復有二法：一、離五蓋；二、修七覺。

「復有二法：一者、喜；二者、樂。

「復有二法：一者、知己；二者、知時。

「復有二法：一、信果報；二、作善業。

「復有二法：一者、不斷聖性；二者、實語。

「復有二法：一者、如

【現代漢語翻譯】 現代漢語譯本 貪婪；二者，關於嗔恨與不嗔恨。 又有兩種法：一是，對於善法勤奮修行精進；二是，不輕視懈怠。 又有兩種法：一是，身體寂靜；二是，內心寂靜。 又有兩種法：一是，尋求禪定之支（禪定的組成部分）；二是，調伏內心。 又有兩種法：一是，樂於禪定；二是，不厭惡欲界（眾生對感官享樂的慾望所處的世界）。 又有兩種法：一是，尋求佛法；二是，樂於佛法。 又有兩種法：一是，樂觀佛法；二是，渴望佛法。 又有兩種法：一是，樂於尋求善友；二是，恭敬供養。 又有兩種法：一是，至誠地聽聞；二是，至誠地接受。 又有兩種法：一是，經常請教；二是，如法而住。 又有兩種法：一是，瞭解佛法；二是，瞭解佛法的意義。 又有兩種法：一是，聽聞后不厭倦；二是，瞭解后不厭倦。 又有兩種法：一是，修行善法；二是，遠離惡法。 又有兩種法：一是，樂於宣說正法；二是，對於接受佛法的人心生憐憫。 又有兩種法：一是，對於佛法沒有慳吝之心；二是，在說法時沒有飲食的念頭。 又有兩種法：一是，至誠地聽聞；二是，至誠地接受。 又有兩種法：一是，遠離五蓋（障礙修行的五種負面心理狀態）；二是，修習七覺支（通往覺悟的七種因素）。 又有兩種法：一是，喜悅；二是，快樂。 又有兩種法：一是，瞭解自己；二是，瞭解時機。 又有兩種法：一是，相信果報；二是，行善業。 又有兩種法：一是，不中斷聖性（聖者的品質）；二是，說真實語。 又有兩種法：一是，如

【English Translation】 English version Greed; the two, regarding anger and non-anger. Again, there are two dharmas: one is to diligently cultivate and progress in good dharmas; the other is not to belittle laziness. Again, there are two dharmas: one is bodily tranquility; the other is mental tranquility. Again, there are two dharmas: one is seeking the limbs of dhyana (components of meditation); the other is subduing the mind. Again, there are two dharmas: one is delighting in dhyana; the other is not being averse to the desire realm (the world where beings have desires for sensory pleasures). Again, there are two dharmas: one is seeking the Dharma; the other is delighting in the Dharma. Again, there are two dharmas: one is being optimistic about the Dharma; the other is desiring the Dharma. Again, there are two dharmas: one is delighting in seeking good friends; the other is respectfully making offerings. Again, there are two dharmas: one is listening with sincerity; the other is receiving with sincerity. Again, there are two dharmas: one is frequently inquiring; the other is abiding in accordance with the Dharma. Again, there are two dharmas: one is knowing the Dharma; the other is knowing the meaning of the Dharma. Again, there are two dharmas: one is not being weary after hearing; the other is not being weary after knowing. Again, there are two dharmas: one is cultivating good; the other is abandoning evil. Again, there are two dharmas: one is delighting in expounding the true Dharma; the other is having compassion for those who receive the Dharma. Again, there are two dharmas: one is not having a miserly mind towards the Dharma; the other is not having thoughts of food while speaking. Again, there are two dharmas: one is listening with sincerity; the other is receiving with sincerity. Again, there are two dharmas: one is abandoning the five hindrances (five negative mental states that hinder practice); the other is cultivating the seven factors of enlightenment (seven factors leading to awakening). Again, there are two dharmas: one is joy; the other is happiness. Again, there are two dharmas: one is knowing oneself; the other is knowing the time. Again, there are two dharmas: one is believing in karmic retribution; the other is performing good deeds. Again, there are two dharmas: one is not interrupting the holy nature (qualities of a saint); the other is speaking truthfully. Again, there are two dharmas: one is like

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說而住；二者、不藏如來功德。

「復有二法：一者、凈身；二者、遠離三不善根。

「復有二法：一者、觀身猶如草木；二者、為凈心故修行善法。

「復有二法：一者、凈口；二者、遠離四過。

「復有二法：一者、觀一切法悉不可說；二者、觀聲如響。

「復有二法：一者、凈心；二者、遠離無明嫉妒邪見。

「復有二法：一者、內凈；二者、外無行處。

「復有二法：一者、修慈；二者、遠離親怨之想。

「復有二法：一、觀眾生猶如虛空；二者、修慈。

「復有二法：一者、不捨悲心；二者、求善不悔。

「復有二法：一者、能調不調；二者、調時不悔。

「復有二法：一者、持法；二者、護持法者。

「復有二法：一者、樂法；二者、護法。

「復有二法：一者、稱揚人善；二者、樂藏他過。

「復有二法：一者、離貪；二者、離瞋。復有二法：一者、不捨眾生；二者、修舍。

「復有二法：一者、唸佛；二者、知無念處。

「復有二法：一者、觀身；二者、求三十二相。

「復有二法：一者、念法；二者、化諸眾生令住法中。

「復有二法：一者、觀無貪處；二者、于貪者所生於悲

【現代漢語翻譯】 現代漢語譯本 『安住于言說』；第二，不隱藏如來（Tathagata，佛的稱號）的功德。 『又有兩種法：第一，凈化身體；第二，遠離三種不善的根源（貪、嗔、癡）。』 『又有兩種法：第一，觀察身體猶如草木；第二，爲了凈化內心而修行善法。』 『又有兩種法：第一，凈化口語；第二，遠離四種過失（妄語、兩舌、惡口、綺語）。』 『又有兩種法：第一，觀察一切法都不可言說；第二，觀察聲音如同迴響。』 『又有兩種法：第一，凈化內心；第二，遠離無明（avidya，對實相的無知）、嫉妒和邪見。』 『又有兩種法：第一，內在清凈；第二，外在沒有行為的執著。』 『又有兩種法：第一，修習慈愛（maitri）；第二，遠離親疏怨恨的分別念。』 『又有兩種法：第一，觀察眾生猶如虛空；第二，修習慈愛。』 『又有兩種法：第一，不捨棄悲心（karuna）；第二，追求善法而不後悔。』 『又有兩種法：第一，能夠調伏不被調伏的眾生；第二，調伏之後不後悔。』 『又有兩種法：第一，受持佛法；第二，護持受持佛法的人。』 『又有兩種法：第一，樂於佛法；第二，護持佛法。』 『又有兩種法：第一，稱揚他人的善行；第二，樂於隱藏他人的過失。』 『又有兩種法：第一，遠離貪慾；第二，遠離嗔恨。又有兩種法：第一，不捨棄眾生；第二，修習舍心（upeksa）。』 『又有兩種法：第一，唸佛（Buddha）；第二，了知無念之處。』 『又有兩種法：第一，觀察身體；第二，追求三十二相（佛陀的特徵）。』 『又有兩種法：第一，憶念佛法；第二，教化眾生安住于佛法之中。』 『又有兩種法：第一，觀察無貪之處；第二，對於貪慾者生起悲憫之心。』

【English Translation】 English version 'To abide in speaking'; second, not to conceal the merits of the Tathagata (Buddha's title).' 'Again, there are two dharmas: first, purifying the body; second, abandoning the three unwholesome roots (greed, hatred, and delusion).' 'Again, there are two dharmas: first, observing the body as if it were grass or wood; second, practicing good deeds for the sake of purifying the mind.' 'Again, there are two dharmas: first, purifying speech; second, abandoning the four faults (false speech, divisive speech, harsh speech, and idle chatter).' 'Again, there are two dharmas: first, observing that all dharmas are inexpressible; second, observing sound as an echo.' 'Again, there are two dharmas: first, purifying the mind; second, abandoning ignorance (avidya, ignorance of reality), jealousy, and wrong views.' 'Again, there are two dharmas: first, inner purity; second, no attachment to external actions.' 'Again, there are two dharmas: first, cultivating loving-kindness (maitri); second, abandoning the discrimination between friends and enemies.' 'Again, there are two dharmas: first, observing sentient beings as if they were empty space; second, cultivating loving-kindness.' 'Again, there are two dharmas: first, not abandoning compassion (karuna); second, seeking good without regret.' 'Again, there are two dharmas: first, being able to tame the untamed; second, not regretting after taming.' 'Again, there are two dharmas: first, upholding the Dharma; second, protecting those who uphold the Dharma.' 'Again, there are two dharmas: first, delighting in the Dharma; second, protecting the Dharma.' 'Again, there are two dharmas: first, praising the good deeds of others; second, delighting in concealing the faults of others.' 'Again, there are two dharmas: first, abandoning greed; second, abandoning hatred. Again, there are two dharmas: first, not abandoning sentient beings; second, cultivating equanimity (upeksa).' 'Again, there are two dharmas: first, mindfulness of the Buddha (Buddha); second, knowing the place of non-thought.' 'Again, there are two dharmas: first, observing the body; second, seeking the thirty-two marks (of a Buddha).' 'Again, there are two dharmas: first, mindfulness of the Dharma; second, guiding sentient beings to abide in the Dharma.' 'Again, there are two dharmas: first, observing the place of non-greed; second, generating compassion for those who are greedy.'

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心。

「復有二法：一者、念菩薩僧；二者、依無退僧。

「復有二法：一者、觀于無僧；二者、擁護四沙門果。

「復有二法：一者、念戒；二者、知菩提心不可宣說。

「復有二法：一者、觀戒無住；二者、護毀禁者。

「復有二法：一者、念施；二者、施已無悔。

「復有二法：一者、遠離煩惱；二者、離煩惱故演說正法。

「復有二法：一者、念天；二者、樂寂靜。

「復有二法：一者、具足念心；二者、擁護亂心。

「復有二法：一者、功德莊嚴；二者、智慧莊嚴。

「復有二法：一者、觀無造作；二者、樂修善法。

「復有二法：一者、無縛；二者、縛者解脫。

「復有二法：一者、遠離誑心；二者、至心清凈。

「復有二法：一者、知恩；二者、念恩。

「復有二法：一者、說一切過；二者、而遠離之。

「復有二法：一者、自修聖行；二者、化他令行。

「復有二法：一者、愿求善法；二者、心無厭足。

「復有二法：一者、遠離惡法；二者、親近善法。

「復有二法：一者、請佛說法；二者、至心聽受。

「復有二法：一者、知一切法不生不滅；二者、說字句義。

【現代漢語翻譯】 現代漢語譯本 還有兩種修行方法：第一種是憶念菩薩僧（指發菩提心，行菩薩道的僧人），第二種是依止不退轉的僧人（指修行堅定，不會退失菩提心的僧人）。 還有兩種修行方法：第一種是觀察沒有僧（指不執著于僧的表象），第二種是擁護四沙門果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 還有兩種修行方法：第一種是憶念戒律，第二種是了知菩提心（指覺悟之心）不可用言語宣說。 還有兩種修行方法：第一種是觀察戒律無所住（指不執著于戒律的形式），第二種是護持毀犯戒律的人。 還有兩種修行方法：第一種是憶念佈施，第二種是佈施后不後悔。 還有兩種修行方法：第一種是遠離煩惱，第二種是因遠離煩惱而宣說正法。 還有兩種修行方法：第一種是憶念天（指天道眾生），第二種是樂於寂靜。 還有兩種修行方法：第一種是具足正念之心，第二種是守護散亂的心。 還有兩種修行方法：第一種是用功德來莊嚴自己，第二種是用智慧來莊嚴自己。 還有兩種修行方法：第一種是觀察一切法無造作（指一切法本性空寂，非人為造作），第二種是樂於修習善法。 還有兩種修行方法：第一種是沒有束縛，第二種是使被束縛者解脫。 還有兩種修行方法：第一種是遠離虛誑之心，第二種是至誠清凈。 還有兩種修行方法：第一種是知恩，第二種是念恩。 還有兩種修行方法：第一種是說出一切過錯，第二種是遠離這些過錯。 還有兩種修行方法：第一種是自己修習聖行，第二種是教化他人也去修行。 還有兩種修行方法：第一種是愿求善法，第二種是心無厭足（指對善法的追求永不滿足）。 還有兩種修行方法：第一種是遠離惡法，第二種是親近善法。 還有兩種修行方法：第一種是請佛說法，第二種是至誠聽受佛法。 還有兩種修行方法：第一種是了知一切法不生不滅，第二種是宣說文字和義理。

【English Translation】 English version Furthermore, there are two practices: first, to contemplate the Bodhisattva Sangha (referring to monks who have generated Bodhicitta and practice the Bodhisattva path); second, to rely on the non-regressing Sangha (referring to monks who are firm in their practice and will not lose their Bodhicitta). Furthermore, there are two practices: first, to observe the absence of a Sangha (referring to not being attached to the appearance of the Sangha); second, to protect the four fruits of the Shramana (referring to the fruits of Srotapanna, Sakadagami, Anagami, and Arhat). Furthermore, there are two practices: first, to contemplate the precepts; second, to know that the Bodhicitta (referring to the mind of enlightenment) cannot be expressed in words. Furthermore, there are two practices: first, to observe that the precepts have no abiding place (referring to not being attached to the form of the precepts); second, to protect those who violate the precepts. Furthermore, there are two practices: first, to contemplate giving; second, to have no regrets after giving. Furthermore, there are two practices: first, to be free from afflictions; second, to expound the Dharma because of being free from afflictions. Furthermore, there are two practices: first, to contemplate the heavens (referring to beings in the heavenly realms); second, to delight in tranquility. Furthermore, there are two practices: first, to be complete in mindfulness; second, to protect the distracted mind. Furthermore, there are two practices: first, to adorn oneself with merit; second, to adorn oneself with wisdom. Furthermore, there are two practices: first, to observe that all dharmas are uncreated (referring to the empty nature of all dharmas, not created by humans); second, to delight in cultivating good dharmas. Furthermore, there are two practices: first, to be without bondage; second, to liberate those who are bound. Furthermore, there are two practices: first, to be free from deceitful thoughts; second, to be sincere and pure. Furthermore, there are two practices: first, to know gratitude; second, to remember gratitude. Furthermore, there are two practices: first, to speak of all faults; second, to stay away from these faults. Furthermore, there are two practices: first, to cultivate the holy path oneself; second, to transform others to practice as well. Furthermore, there are two practices: first, to wish for good dharmas; second, to have no satiety in the mind (referring to the endless pursuit of good dharmas). Furthermore, there are two practices: first, to stay away from evil dharmas; second, to be close to good dharmas. Furthermore, there are two practices: first, to request the Buddha to expound the Dharma; second, to sincerely listen to the Dharma. Furthermore, there are two practices: first, to know that all dharmas are neither born nor die; second, to expound the meaning of words and sentences.

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「復有二法：一者、知無眾生；二者、以己善根與眾生共。

「復有二法：一者、遠離諸相；二者、深求三十二相。

「復有二法：一者、觀空；二者、將護眾生。

「復有二法：一者、修集無愿；二者、及愿眾生。

「復有二法：一者、修一切善；二者、愿諸眾生同修善根。

「復有二法：一者、智慧無礙；二者、受諸有身。

「復有二法：一者、不動；二者、不悔。

「復有二法：一者、慚；二者、愧。

「復有二法：一、樂寂靜；二、求靜法。

「復有二法：一者、修集無諍三昧；二者、觀無眾生。

「復有二法：一者、少欲；二者、知足。

「復有二法：一者、覆藏他罪；二者、顯露己過。

「復有二法：一者、觀十二因緣；二者、深信。

「復有二法：一者、無我；二者、無眾生。

「復有二法：一者、防自煩惱；二者、壞他煩惱。

「復有二法：一者、觀無作無受；二者、樂修善法。

「復有二法：一者、觀生死過；二者、不斷生死。

「復有二法：一者、自樂生死；二者、化諸眾生令度生死。

「復有二法：一者、求波羅蜜；二者、求已無處。

「復有二法：一者、求智；

【現代漢語翻譯】 現代漢語譯本 『還有兩種修行方法：第一，認識到沒有所謂的眾生（sattvas）；第二，將自己的善根與眾生共同分享。 『還有兩種修行方法：第一，遠離一切表象（lakshana）；第二，深入探求佛的三十二相（dvātriṃśadvara-lakṣaṇa）。 『還有兩種修行方法：第一，觀照空性（śūnyatā）；第二，關愛和保護眾生。 『還有兩種修行方法：第一，修習無愿（apraṇihita）；第二，也為眾生髮愿。 『還有兩種修行方法：第一，修習一切善行；第二，愿一切眾生共同修習善根。 『還有兩種修行方法：第一，智慧沒有障礙；第二，接受各種有身體的存在。 『還有兩種修行方法：第一，保持不動搖；第二，不後悔。 『還有兩種修行方法：第一，有慚（hrī）；第二，有愧（apatrāpya）。 『還有兩種修行方法：第一，樂於寂靜；第二，尋求寂靜的法。 『還有兩種修行方法：第一，修習無諍三昧（araṇa-samādhi）；第二，觀照沒有眾生。 『還有兩種修行方法：第一，少欲；第二，知足。 『還有兩種修行方法：第一，掩蓋他人的過錯；第二，顯露自己的過失。 『還有兩種修行方法：第一，觀照十二因緣（dvādaśāṅga-pratītyasamutpāda）；第二，深信。 『還有兩種修行方法：第一，認識到無我（anātman）；第二，認識到無眾生。 『還有兩種修行方法：第一，防止自己的煩惱；第二，破除他人的煩惱。 『還有兩種修行方法：第一，觀照無作無受；第二，樂於修習善法。 『還有兩種修行方法：第一，觀照生死的過患；第二，不間斷生死。 『還有兩種修行方法：第一，自己樂於生死；第二，教化眾生，使他們度脫生死。 『還有兩種修行方法：第一，尋求波羅蜜（pāramitā）；第二，尋求之後發現無處可得。 『還有兩種修行方法：第一，尋求智慧；

【English Translation】 English version 'Again, there are two practices: first, knowing that there are no sentient beings (sattvas); second, sharing one's own roots of goodness with all sentient beings.' 'Again, there are two practices: first, distancing oneself from all appearances (lakshana); second, deeply seeking the thirty-two marks of a Buddha (dvātriṃśadvara-lakṣaṇa).' 'Again, there are two practices: first, contemplating emptiness (śūnyatā); second, caring for and protecting sentient beings.' 'Again, there are two practices: first, cultivating the absence of wishes (apraṇihita); second, also making wishes for sentient beings.' 'Again, there are two practices: first, cultivating all good deeds; second, wishing that all sentient beings cultivate roots of goodness together.' 'Again, there are two practices: first, wisdom without obstruction; second, accepting various forms of embodied existence.' 'Again, there are two practices: first, remaining unmoving; second, not regretting.' 'Again, there are two practices: first, having shame (hrī); second, having embarrassment (apatrāpya).' 'Again, there are two practices: first, delighting in tranquility; second, seeking the Dharma of tranquility.' 'Again, there are two practices: first, cultivating the samadhi of non-contention (araṇa-samādhi); second, contemplating that there are no sentient beings.' 'Again, there are two practices: first, having few desires; second, being content.' 'Again, there are two practices: first, concealing the faults of others; second, revealing one's own faults.' 'Again, there are two practices: first, contemplating the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda); second, having deep faith.' 'Again, there are two practices: first, realizing no-self (anātman); second, realizing no sentient beings.' 'Again, there are two practices: first, preventing one's own afflictions; second, destroying the afflictions of others.' 'Again, there are two practices: first, contemplating no action and no reception; second, delighting in cultivating good Dharma.' 'Again, there are two practices: first, contemplating the faults of birth and death; second, not ceasing birth and death.' 'Again, there are two practices: first, delighting in birth and death oneself; second, transforming sentient beings, enabling them to transcend birth and death.' 'Again, there are two practices: first, seeking the perfections (pāramitā); second, seeking and finding nothing to be obtained.' 'Again, there are two practices: first, seeking wisdom;'

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二者、化他令同己智。

「復有二法：一者、不求供養；二者、為供養故造作諸業。

「復有二法：一者、于有恩處常欲報之；二者、于恩無恩等而報之。

「復有二法：一者、修不放逸；二者、修無緣慈。

「復有二法：一者、入于出家；二者、既出家已心生愛樂。

「復有二法：一者、自成功德；二者、于無德者生憐愍心。

「復有二法：一者、修于身念；二者、無有念處。

「復有二法：一者、念于受處；二者、無有念處。

「復有二法：一者、念於心處；二者、無有念處。

「復有二法：一者、念於法處；二者、無有念處。

「復有二法：一者、遠離不善之法；二者、親近能生善法。

「復有二法：一者、遠離已生惡法；二者、護持已生善法。

「復有二法：一者、為令未生善法得生；二者、為令增廣而擁護之。

「復有二法：一者、獲大神通；二者得已教化眾生。

「復有二法：一者、安住法界；二者遍見諸佛世界。

「復有二法：一者、信心不動；二者、化不信者令同己信。

「復有二法：一者、凈心；二者、教化狂亂之人。

「復有二法：一、勤精進；二、化懈怠。

「復有二法：

【現代漢語翻譯】 現代漢語譯本 還有兩種修行方法：一是使他人擁有和自己一樣的智慧。 還有兩種修行方法：一是，不尋求供養；二是，爲了獲得供養而造作各種行為。 還有兩種修行方法：一是，對於有恩于自己的人，常常想要報答；二是，對於有恩或無恩的人都平等地報答。 還有兩種修行方法：一是，修習不放逸；二是，修習無緣慈（不求回報的慈愛）。 還有兩種修行方法：一是，進入出家生活；二是，出家後心中生起喜愛之心。 還有兩種修行方法：一是，自己成就功德；二是，對於沒有功德的人，生起憐憫之心。 還有兩種修行方法：一是，修習對身體的觀照；二是，沒有觀照的處所。 還有兩種修行方法：一是，觀照感受的處所；二是，沒有觀照的處所。 還有兩種修行方法：一是，觀照心的處所；二是，沒有觀照的處所。 還有兩種修行方法：一是，觀照法的處所；二是，沒有觀照的處所。 還有兩種修行方法：一是，遠離不善的法；二是，親近能夠產生善法的法。 還有兩種修行方法：一是，遠離已經產生的惡法；二是，守護已經產生的善法。 還有兩種修行方法：一是，爲了使未產生的善法得以產生；二是，爲了使已產生的善法增長並加以保護。 還有兩種修行方法：一是，獲得大神通；二是，獲得神通后教化眾生。 還有兩種修行方法：一是，安住於法界（宇宙的真理）；二是，普遍見到諸佛的世界。 還有兩種修行方法：一是，信心堅定不動搖；二是，教化不信的人，使他們擁有和自己一樣的信心。 還有兩種修行方法：一是，凈化自己的心；二是，教化那些心神狂亂的人。 還有兩種修行方法：一是，勤奮精進；二是，教化懈怠的人。 還有兩種修行方法：

【English Translation】 English version There are two more practices: one is to enable others to have the same wisdom as oneself. There are two more practices: one is not to seek offerings; the other is to engage in various actions for the sake of receiving offerings. There are two more practices: one is to always want to repay those who have been kind to oneself; the other is to repay both those who have been kind and those who have not with equanimity. There are two more practices: one is to cultivate non-negligence; the other is to cultivate unconditional loving-kindness (metta). There are two more practices: one is to enter the life of a renunciate; the other is to develop a love for it after having renounced. There are two more practices: one is to achieve merit for oneself; the other is to develop compassion for those who have no merit. There are two more practices: one is to cultivate mindfulness of the body; the other is to have no place of mindfulness. There are two more practices: one is to be mindful of the place of feelings; the other is to have no place of mindfulness. There are two more practices: one is to be mindful of the place of the mind; the other is to have no place of mindfulness. There are two more practices: one is to be mindful of the place of dharmas; the other is to have no place of mindfulness. There are two more practices: one is to stay away from unwholesome dharmas; the other is to be close to dharmas that can generate wholesome qualities. There are two more practices: one is to stay away from unwholesome dharmas that have already arisen; the other is to protect wholesome dharmas that have already arisen. There are two more practices: one is to cause wholesome dharmas that have not yet arisen to arise; the other is to cause wholesome dharmas that have already arisen to grow and protect them. There are two more practices: one is to attain great supernormal powers; the other is to teach sentient beings after attaining supernormal powers. There are two more practices: one is to abide in the Dharmadhatu (the realm of truth); the other is to see all the worlds of the Buddhas. There are two more practices: one is to have unwavering faith; the other is to teach those who do not believe, so that they may have the same faith as oneself. There are two more practices: one is to purify one's own mind; the other is to teach those whose minds are disturbed. There are two more practices: one is to be diligent in effort; the other is to teach those who are lazy. There are two more practices:

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一者、具足無礙智慧；二者、化彼無明眾生。

「復有二法：一者、觀界；二者、觀緣。

「復有二法：一者、求智莊嚴；二者、其心不悔。

「復有二法：一者、觀諸煩惱；二者、出煩惱已了知解脫。

「復有二法：一者、一切法解脫；二者、煩惱不合三界。

「復有二法：一者、莊嚴菩提；二者、修學菩提。

「復有二法：一者、盡智；二、無生智。

「復有二法：一者、觀聖道方便；二者、觀生死方便。

「復有二法：一者、畢竟道；二者、知退轉道。

「復有二法：一者、如法而住；二者、于諸法中不生著見。

「復有二法：一者、從緣生滅；二者、從緣解脫。

「復有二法：一、知魔業；二、知已離。

「復有二法：一者、于恚生忍；二者、于忍生愛。

「復有二法：一者、為菩提故而修莊嚴；二者、雖修莊嚴心無貪著。

「復有二法：一者、不捨煩惱；二者、不捨修善莊嚴。

「復有二法：一者、知處非處；二者、以諸善根迴向菩提。

「復有二法：一者、觀菩提心猶如幻相；二者、修向無上菩提莊嚴。

「復有二法：一者、觀諸眾生及以菩提等無差別；二者、知諸眾生因緣菩提而得解脫。

【現代漢語翻譯】 現代漢語譯本 第一，具備無礙的智慧；第二，教化那些無明的眾生。 又有兩種法：第一，觀察界（dhatu，構成存在的元素）；第二，觀察緣（pratītyasamutpāda，因緣生法）。 又有兩種法：第一，追求智慧的莊嚴；第二，內心不後悔。 又有兩種法：第一，觀察各種煩惱（klesha，精神上的痛苦）；第二，在脫離煩惱后了知解脫（vimoksha）。 又有兩種法：第一，一切法（dharma，宇宙的真理）的解脫；第二，煩惱不與三界（triloka，欲界、色界、無色界）相合。 又有兩種法：第一，莊嚴菩提（bodhi，覺悟）；第二，修學菩提。 又有兩種法：第一，盡智（ksaya-jnana，斷盡煩惱的智慧）；第二，無生智（anutpada-jnana，不生不滅的智慧）。 又有兩種法：第一，觀察聖道（arya-marga，通往解脫的道路）的方便；第二，觀察生死（samsara，輪迴）的方便。 又有兩種法：第一，究竟道（atyanta-marga，最終的道路）；第二，知道退轉道（aparihaniya-marga，可能退步的道路）。 又有兩種法：第一，如法而住（dharme sthiti，安住于正法）；第二，對於諸法（dharma）不產生執著見解。 又有兩種法：第一，從緣生滅（pratītyasamutpāda-nirodha，因緣生起和滅去）；第二，從緣解脫（pratītyasamutpāda-vimoksha，從因緣中解脫）。 又有兩種法：第一，知道魔業（mara-karma，魔的作為）；第二，知道后遠離。 又有兩種法：第一，對於嗔恚（dvesha，憤怒）生起忍耐（kshanti）；第二，對於忍耐生起愛（prema）。 又有兩種法：第一，爲了菩提的緣故而修習莊嚴；第二，雖然修習莊嚴，內心沒有貪著。 又有兩種法：第一，不捨棄煩惱；第二，不捨棄修習善的莊嚴。 又有兩種法：第一，知道什麼是處（sthana，合理的）和非處（asthana，不合理的）；第二，以各種善根（kusala-mula，善的根源）迴向菩提。 又有兩種法：第一，觀察菩提心（bodhicitta，追求覺悟的心）猶如幻相；第二，修習趨向無上菩提（anuttara-bodhi，最高的覺悟）的莊嚴。 又有兩種法：第一，觀察諸眾生（sattva，有情）以及菩提等同沒有差別；第二，知道諸眾生因緣菩提而得到解脫。

【English Translation】 English version First, possessing unobstructed wisdom; second, transforming those ignorant beings. Again, there are two dharmas: first, observing the realms (dhatu, elements of existence); second, observing conditions (pratītyasamutpāda, dependent origination). Again, there are two dharmas: first, seeking the adornment of wisdom; second, having no remorse in one's heart. Again, there are two dharmas: first, observing all afflictions (klesha, mental sufferings); second, understanding liberation (vimoksha) after having escaped afflictions. Again, there are two dharmas: first, liberation from all dharmas (dharma, universal truths); second, afflictions not being associated with the three realms (triloka, desire realm, form realm, formless realm). Again, there are two dharmas: first, adorning bodhi (bodhi, enlightenment); second, practicing bodhi. Again, there are two dharmas: first, the wisdom of exhaustion (ksaya-jnana, wisdom of ending afflictions); second, the wisdom of non-arising (anutpada-jnana, wisdom of non-birth and non-death). Again, there are two dharmas: first, observing the means of the noble path (arya-marga, path to liberation); second, observing the means of birth and death (samsara, cycle of rebirth). Again, there are two dharmas: first, the ultimate path (atyanta-marga, final path); second, knowing the path of regression (aparihaniya-marga, path of possible regression). Again, there are two dharmas: first, abiding in accordance with the dharma (dharme sthiti, abiding in the true law); second, not generating attachment views towards all dharmas (dharma). Again, there are two dharmas: first, arising and ceasing from conditions (pratītyasamutpāda-nirodha, arising and cessation from conditions); second, liberation from conditions (pratītyasamutpāda-vimoksha, liberation from conditions). Again, there are two dharmas: first, knowing the works of Mara (mara-karma, actions of Mara); second, knowing and then departing from them. Again, there are two dharmas: first, generating patience (kshanti) towards anger (dvesha); second, generating love (prema) towards patience. Again, there are two dharmas: first, cultivating adornments for the sake of bodhi; second, although cultivating adornments, having no attachment in the heart. Again, there are two dharmas: first, not abandoning afflictions; second, not abandoning the cultivation of virtuous adornments. Again, there are two dharmas: first, knowing what is proper (sthana, reasonable) and improper (asthana, unreasonable); second, dedicating all roots of virtue (kusala-mula, roots of goodness) towards bodhi. Again, there are two dharmas: first, observing the bodhi mind (bodhicitta, mind of seeking enlightenment) as an illusion; second, cultivating adornments towards unsurpassed bodhi (anuttara-bodhi, highest enlightenment). Again, there are two dharmas: first, observing all beings (sattva, sentient beings) and bodhi as equal without difference; second, knowing that all beings attain liberation through the conditions of bodhi.

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「復有二法：一者、知法無生；二者、為善法故而修莊嚴。

「復有二法：一者、不可說法而能宣說；二者、一切眾生悉同一乘。

「復有三法：一者、初發菩提之心；二者、親近善友心不生悔；三者、修集大悲心不退轉。

「復有三法：一者、破壞慳吝；二者、惠施一切；三者、攝取菩提。

「復有三法：一者、具足凈戒；二者、調伏毀禁；三者、迴向菩提。

「復有三法：一者、心不瞋恨；二者、調瞋恚者；三者、迴向菩提。

「復有三法：一者、于生死中心無悔退；二者、甘樂營他所作事業；三者、迴向菩提。

「復有三法：一者、得三昧定；二者、不生憍慢；三者、迴向菩提。

「復有三法：一者、求于多聞；二者、得已不生憍慢；三者、迴向菩提。

「復有三法：一者、生緣；二者、法緣；三者、無緣。

「復有三法：一者、自悲；二者、悲他；三者、離自他悲。

「復有三法：一者、為于自利修集智慧；二者、以是智慧轉化眾生；三者、自利利他。

「復有三法：一者、知過去已盡；二者、知未來無生；三者、知現在無住。

「復有三法：一者、為正定者修集慈心；二者、為邪定者修集悲心；三者、為不定者

【現代漢語翻譯】 現代漢語譯本 『還有兩種修行方法：第一種，明白諸法本無生起；第二種，爲了成就善法而修飾莊嚴。 『還有兩種修行方法：第一種，雖然無法用言語表達卻能宣說；第二種，一切眾生都歸於同一佛乘（Ekayana）。』 『還有三種修行方法：第一種，初次發起菩提心（Bodhi-citta）；第二種，親近善友而不生後悔之心；第三種，修集大悲心（Mahakaruna）而不退轉。』 『還有三種修行方法：第一種，破除慳吝；第二種，惠施一切；第三種，攝取菩提（Bodhi）。』 『還有三種修行方法：第一種，具足清凈的戒律（Śīla）；第二種，調伏毀犯戒律的行為；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，心中不生瞋恨；第二種，調伏瞋恨的人；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，在生死輪迴中心不生悔恨退縮；第二種，樂於承擔他人所做的事業；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，獲得三昧（Samadhi）禪定；第二種，不生驕慢；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，追求廣博的知識；第二種，獲得知識后不生驕慢；第三種，將功德迴向菩提。』 『還有三種緣：第一種，生緣；第二種，法緣；第三種，無緣。』 『還有三種悲心：第一種，為自己悲傷；第二種，為他人悲傷；第三種，超越自他之悲。』 『還有三種修行方法：第一種，爲了自身利益而修集智慧；第二種，用這種智慧轉化眾生；第三種，自利利他。』 『還有三種智慧：第一種，知道過去已經消逝；第二種，知道未來沒有生起；第三種，知道現在沒有停留。』 『還有三種修行方法：第一種，為處於正定的人修集慈心（Maitri）；第二種，為處於邪定的人修集悲心；第三種，為處於不定的人修集舍心（Upeksha）。』

【English Translation】 English version 'Again, there are two practices: first, knowing that dharmas (phenomena) are without origination; second, cultivating adornments for the sake of good dharmas.' 'Again, there are two practices: first, being able to proclaim even though it is impossible to speak of; second, all sentient beings are of the same One Vehicle (Ekayana).' 'Again, there are three practices: first, initially generating the Bodhi-citta (mind of enlightenment); second, associating with good friends without regret; third, cultivating great compassion (Mahakaruna) without regression.' 'Again, there are three practices: first, destroying miserliness; second, giving to all; third, embracing Bodhi (enlightenment).' 'Again, there are three practices: first, being complete in pure precepts (Śīla); second, subduing the breaking of precepts; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, not having hatred in the mind; second, subduing those who are hateful; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, not having regret or retreat in the midst of samsara (cycle of birth and death); second, gladly undertaking the tasks of others; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, attaining Samadhi (meditative absorption); second, not generating arrogance; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, seeking extensive learning; second, not generating arrogance after gaining knowledge; third, dedicating merit towards Bodhi.' 'Again, there are three conditions: first, the condition of birth; second, the condition of dharma; third, the condition of no condition.' 'Again, there are three kinds of compassion: first, compassion for oneself; second, compassion for others; third, compassion that transcends self and other.' 'Again, there are three practices: first, cultivating wisdom for one's own benefit; second, using this wisdom to transform sentient beings; third, benefiting oneself and others.' 'Again, there are three kinds of wisdom: first, knowing that the past has ceased; second, knowing that the future has not arisen; third, knowing that the present does not abide.' 'Again, there are three practices: first, cultivating loving-kindness (Maitri) for those who are in right concentration; second, cultivating compassion for those who are in wrong concentration; third, cultivating equanimity (Upeksha) for those who are in indeterminate concentration.'

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修集解脫。

「復有三法：一者、凈身；二者、凈口；三者、凈意。

「復有三法：一者、修不凈觀為壞貪慾；二者、修慈為壞瞋恚；三者、觀十二因緣為壞無明。

「復有三法：一者、安；二者、樂；三者、知足。

「復有三法：一者、聞已能持；二者、能廣分別文字句義；三者、觀察罪過。

「復有三法：一者、具足七財；二者、能大法施；三者、能施眾生。

「復有三法：一者、實義；二者、真義；三者、不誑義。

「復有三法：一者、自知；二者、知他；三者、知時。

「復有三法：一者、五陰法陰平等；二者、諸界法界平等；三者、諸入法入平等。

「復有三法：一者、修空；二者、無相；三者、無愿。

「復有三法：一者、不謗因果；二者、方便生法皆從因緣；三者、和合因緣而得名字。

「復有三法：一者、信佛不可思議；二者、信法不生誹謗；三者、信僧良祐福田。

「復有三法：一者、遠離貪慾；二者、遠離瞋恚；三者、遠離愚癡。

「復有三法：一者、世諦；二者、第一義諦；三者、不著二諦。

「復有三法：一者、遠離煩惱；二者、遠離憍慢；三者、于福田所禮拜供養。

「復有三法：一者、

【現代漢語翻譯】 現代漢語譯本 修習以達到解脫。

『又有三種方法：第一，凈化身體；第二，凈化語言；第三，凈化意念。』

『又有三種方法：第一，修習不凈觀以破除貪慾；第二，修習慈心以破除嗔恚；第三，觀察十二因緣以破除無明。』

『又有三種方法：第一，安穩；第二，快樂；第三，知足。』

『又有三種方法：第一，聽聞后能夠保持；第二，能夠廣泛分別文字的含義；第三，觀察罪過。』

『又有三種方法：第一，具足七種財富；第二，能夠給予大法佈施；第三，能夠佈施眾生。』

『又有三種方法：第一，真實的意義；第二，真正的意義；第三，不虛妄的意義。』

『又有三種方法：第一，自知；第二，知他；第三，知時。』

『又有三種方法：第一，五陰（色、受、想、行、識）的法性平等；第二，諸界（眼、耳、鼻、舌、身、意）的法界平等；第三，諸入（眼入、耳入、鼻入、舌入、身入、意入）的法入平等。』

『又有三種方法：第一，修習空性；第二，修習無相；第三，修習無愿。』

『又有三種方法：第一，不誹謗因果；第二，方便生法都從因緣而生；第三，和合因緣而得名字。』

『又有三種方法：第一，相信佛的不可思議；第二，相信佛法不會產生誹謗；第三，相信僧是良善的福田。』

『又有三種方法：第一，遠離貪慾；第二，遠離嗔恚；第三，遠離愚癡。』

『又有三種方法：第一，世俗諦；第二，第一義諦；第三，不執著於二諦。』

『又有三種方法：第一，遠離煩惱；第二，遠離驕慢；第三，在福田處禮拜供養。』

『又有三種方法：第一，』

【English Translation】 English version Cultivating to achieve liberation.

'There are also three methods: first, purifying the body; second, purifying speech; third, purifying the mind.'

'There are also three methods: first, practicing the contemplation of impurity to destroy greed; second, practicing loving-kindness to destroy hatred; third, contemplating the twelve links of dependent origination to destroy ignorance.'

'There are also three methods: first, peace; second, joy; third, contentment.'

'There are also three methods: first, being able to retain what has been heard; second, being able to widely distinguish the meaning of words and sentences; third, observing faults.'

'There are also three methods: first, possessing the seven treasures; second, being able to give great Dharma teachings; third, being able to give to sentient beings.'

'There are also three methods: first, the true meaning; second, the real meaning; third, the non-deceptive meaning.'

'There are also three methods: first, knowing oneself; second, knowing others; third, knowing the time.'

'There are also three methods: first, the equality of the dharma nature of the five skandhas (form, feeling, perception, mental formations, consciousness); second, the equality of the dharma realm of the realms (eye, ear, nose, tongue, body, mind); third, the equality of the dharma entry of the entrances (eye-entry, ear-entry, nose-entry, tongue-entry, body-entry, mind-entry).'

'There are also three methods: first, cultivating emptiness; second, cultivating signlessness; third, cultivating wishlessness.'

'There are also three methods: first, not slandering cause and effect; second, expediently arising dharmas all arise from conditions; third, names are obtained through the combination of conditions.'

'There are also three methods: first, believing in the inconceivable nature of the Buddha; second, believing that the Dharma does not give rise to slander; third, believing that the Sangha is a field of merit that is good and auspicious.'

'There are also three methods: first, abandoning greed; second, abandoning hatred; third, abandoning ignorance.'

'There are also three methods: first, conventional truth; second, ultimate truth; third, not being attached to the two truths.'

'There are also three methods: first, abandoning afflictions; second, abandoning arrogance; third, bowing and making offerings at the field of merit.'

'There are also three methods: first,'

---

不染欲界；二者、不著色界；三者、于無色界不生憍慢。

「復有三法：一者、供養不喜；二者、毀辱不恚；三者、離世八法。

「復有三法：一者、藏覆諸根；二者、解了諸根；三者、寂靜諸根。

「復有三法：一者、趣向善地；二者、離善地障；三者、觀善地德。

「復有三法：一者、至心；二者、凈心；三者、凈莊嚴。

「復有三法：一者、學戒戒；二者、學心戒；三者、學慧戒。

「復有三法：一者、受樂不生貪逸；二者、受苦不生惱恚；三者、不苦不樂修集於舍。

「復有三法：一者、轉因不造作故；二者、轉于煩惱不觀相故；三者、轉於三世無愿求故。

「復有三法：一者、眼空；二者、色寂靜；三者、受無住處。

「復有三法：一者、藏戒；二者、護定；三者、觀慧。

「復有三法：一者、憶持念法；二者、思惟觀法；三者、如法而住。

「復有三法：一者、音聲因緣聲聞解脫；二者、十二因緣緣覺解脫；三者、六度因緣菩薩解脫。

「復有三法：一者、施；二者、大施；三者、畢竟施。

「復有三法：一者、護法；二者、護持正法；三者、護持大乘。

「復有三法：一者、行於生死；二者、觀其罪過；三者

【現代漢語翻譯】 現代漢語譯本 『還有三種法：第一，不被欲界（kāmadhātu，指眾生因慾望而輪迴的世界）所染污；第二，不執著於色界（rūpadhātu，指有形物質的世界）；第三，對於無色界（arūpadhātu，指沒有物質形態的世界）不生驕慢。 『還有三種法：第一，接受供養時不生歡喜；第二，遭受譭謗時不生嗔恨；第三，遠離世間的八種法（指利、衰、毀、譽、稱、譏、苦、樂）。』 『還有三種法：第一，隱藏和守護諸根（indriya，指眼、耳、鼻、舌、身、意六種感官）；第二，理解和通達諸根；第三，使諸根寂靜。』 『還有三種法：第一，趨向善地（指修行者所追求的清凈境界）；第二，遠離善地的障礙；第三，觀察善地的功德。』 『還有三種法：第一，至誠的心；第二，清凈的心；第三，清凈的莊嚴。』 『還有三種法：第一，學習戒律的戒（śīla，指行爲規範）；第二，學習心的戒；第三，學習智慧的戒。』 『還有三種法：第一，感受快樂時不生貪戀放縱；第二，感受痛苦時不生惱怒嗔恨；第三，不苦不樂時修習舍（upekṣā，指平等心）。』 『還有三種法：第一，轉變因果而不造作；第二，轉變煩惱而不執著于相；第三，轉變三世（指過去、現在、未來）而不生愿求。』 『還有三種法：第一，眼是空的；第二，色是寂靜的；第三，感受沒有固定的住處。』 『還有三種法：第一，守護戒律；第二，守護禪定（samādhi，指專注的狀態）；第三，觀察智慧（prajñā，指洞察力）。』 『還有三種法：第一，憶持和唸誦佛法；第二，思維和觀察佛法；第三，如法而住。』 『還有三種法：第一，通過音聲因緣而獲得聲聞（śrāvaka，指聽聞佛法而修行的人）的解脫；第二，通過十二因緣而獲得緣覺（pratyekabuddha，指獨自覺悟的人）的解脫；第三，通過六度（pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧）因緣而獲得菩薩（bodhisattva，指發願救度眾生的修行者）的解脫。』 『還有三種法：第一，佈施（dāna，指給予）；第二，大布施；第三，究竟佈施。』 『還有三種法：第一，護持佛法；第二，護持正法；第三，護持大乘（mahāyāna，指菩薩乘）。』 『還有三種法：第一，在生死中輪迴；第二，觀察生死的過患；第三，』

【English Translation】 English version 'There are three more dharmas: first, not being defiled by the desire realm (kāmadhātu, the world of beings who are bound by desires); second, not being attached to the form realm (rūpadhātu, the world of material forms); third, not giving rise to arrogance towards the formless realm (arūpadhātu, the world without material form).' 'There are three more dharmas: first, not being pleased by offerings; second, not being angered by insults; third, being detached from the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure).' 'There are three more dharmas: first, concealing and guarding the senses (indriya, the six senses: eyes, ears, nose, tongue, body, and mind); second, understanding and comprehending the senses; third, pacifying the senses.' 'There are three more dharmas: first, moving towards the virtuous ground (the pure state sought by practitioners); second, being free from the obstacles to the virtuous ground; third, observing the merits of the virtuous ground.' 'There are three more dharmas: first, a sincere mind; second, a pure mind; third, pure adornment.' 'There are three more dharmas: first, learning the precepts of discipline (śīla, moral conduct); second, learning the precepts of the mind; third, learning the precepts of wisdom.' 'There are three more dharmas: first, not being greedy and indulgent when experiencing pleasure; second, not being annoyed and angry when experiencing pain; third, cultivating equanimity (upekṣā, impartiality) when experiencing neither pleasure nor pain.' 'There are three more dharmas: first, transforming causes without fabrication; second, transforming afflictions without clinging to appearances; third, transforming the three times (past, present, and future) without seeking desires.' 'There are three more dharmas: first, the eye is empty; second, form is tranquil; third, feeling has no fixed abode.' 'There are three more dharmas: first, guarding the precepts; second, guarding concentration (samādhi, a state of focused attention); third, observing wisdom (prajñā, insight).' 'There are three more dharmas: first, remembering and reciting the Dharma; second, contemplating and observing the Dharma; third, abiding in accordance with the Dharma.' 'There are three more dharmas: first, attaining the liberation of a śrāvaka (a disciple who hears the Dharma) through the cause of sound; second, attaining the liberation of a pratyekabuddha (a solitary enlightened one) through the twelve links of dependent origination; third, attaining the liberation of a bodhisattva (a being who seeks enlightenment for the sake of all beings) through the cause of the six perfections (pāramitā, generosity, morality, patience, diligence, concentration, and wisdom).' 'There are three more dharmas: first, giving (dāna, generosity); second, great giving; third, ultimate giving.' 'There are three more dharmas: first, protecting the Dharma; second, protecting the true Dharma; third, protecting the Mahāyāna (the Great Vehicle, the bodhisattva path).' 'There are three more dharmas: first, wandering in samsara (the cycle of birth and death); second, observing the faults of samsara; third,'

---

、知已遠離。

「復有三法：一者、至心聽法破除五蓋；二者、常樂寂靜；三者、如法而住。

「復有三法：一者、依義；二者、依法；三者、依智。

「復有三法：一者、求多聞已樂於寂靜；二者、樂寂靜已思惟善法；三者、善思惟已知法平等。

「復有三法：一者、親近智者；二者、咨問多聞；三者、護于善人。

「復有三法：一、無貪心為人說法；二、見聽法者慈心視之；三者、一心觀于菩提。

「復有三法：一者、視諸眾生其心平等；二者、觀心平等；三者、觀佛平等。

「復有三法：一者、過去已盡；二者、未來不合；三者、現在不住。

「復有三法：一者、觀苦無常；二者、諸法無我；三者、涅槃寂靜。

「復有三法：一者、聞已堅持；二者、三昧堅持；三者、智慧堅持。

「復有三法：一者、犯已不覆；二者、悔先所犯；三者、至心護戒。

「復有三法：一者、破壞疑心；二者、破壞悔心；三者、破障礙心。

「復有三法：一者、善欲；二者、離談世事；三者、樂於寂靜。

「復有三法：一者、忍甚深法；二者、說甚深義；三者、解種種義。

「復有三法：一者、具足聲忍；二者、具思惟忍；三者、具于順忍

【現代漢語翻譯】 現代漢語譯本 『知己遠離。』

『還有三種修行方法：第一，以至誠之心聽聞佛法，破除五蓋（貪慾、嗔恚、睡眠、掉悔、疑）；第二，常常喜愛寂靜；第三，如法修行。』

『還有三種修行方法：第一，依循佛法的義理；第二，依循佛法的教導；第三，依循智慧。』

『還有三種修行方法：第一，在廣泛學習佛法后，樂於寂靜；第二，在喜愛寂靜后，思考善法；第三，在善於思考後，明白一切法平等。』

『還有三種修行方法：第一，親近有智慧的人；第二，請教博學多聞的人；第三，守護善良的人。』

『還有三種修行方法：第一，以無貪的心為他人說法；第二，以慈悲的心看待聽法的人；第三，一心觀想菩提（覺悟）。』

『還有三種修行方法：第一，看待一切眾生，心懷平等；第二，觀察自己的心，保持平等；第三，觀想佛，保持平等。』

『還有三種修行方法：第一，過去已經結束；第二，未來尚未到來；第三，現在不停留。』

『還有三種修行方法：第一，觀察苦是無常的；第二，明白一切法無我；第三，證得涅槃（寂滅）的寂靜。』

『還有三種修行方法：第一，聽聞佛法后堅持不忘；第二，在禪定中堅持不忘；第三，在智慧中堅持不忘。』

『還有三種修行方法：第一，犯錯后不隱瞞；第二，懺悔之前的過錯；第三，至誠守護戒律。』

『還有三種修行方法：第一，破除疑惑之心；第二，破除後悔之心；第三，破除障礙之心。』

『還有三種修行方法：第一，具有善的願望；第二，遠離世俗的談論；第三，喜愛寂靜。』

『還有三種修行方法：第一，忍受甚深的佛法；第二，宣說甚深的義理；第三，理解種種不同的義理。』

『還有三種修行方法：第一，具足聲忍（對譭謗不生嗔恨）；第二，具足思惟忍（對佛法深入思考）；第三，具足順忍（安住于真理）。』

【English Translation】 English version 'Knowing is far away.'

'There are also three practices: first, to listen to the Dharma with a sincere heart, breaking through the five hindrances (greed, hatred, sleepiness, restlessness and remorse, and doubt); second, to always delight in tranquility; third, to live in accordance with the Dharma.'

'There are also three practices: first, to rely on the meaning of the Dharma; second, to rely on the teachings of the Dharma; third, to rely on wisdom.'

'There are also three practices: first, after extensively learning the Dharma, to delight in tranquility; second, after delighting in tranquility, to contemplate good dharmas; third, after contemplating well, to understand that all dharmas are equal.'

'There are also three practices: first, to be close to the wise; second, to consult the learned; third, to protect the virtuous.'

'There are also three practices: first, to teach the Dharma without greed; second, to look upon those who listen to the Dharma with a compassionate heart; third, to focus one's mind on Bodhi (enlightenment).'

'There are also three practices: first, to regard all beings with an equal mind; second, to observe one's own mind and maintain equality; third, to contemplate the Buddha and maintain equality.'

'There are also three practices: first, the past is finished; second, the future has not yet arrived; third, the present does not abide.'

'There are also three practices: first, to observe that suffering is impermanent; second, to understand that all dharmas are without self; third, to attain the tranquility of Nirvana (extinction).'

'There are also three practices: first, to uphold what has been heard; second, to uphold in Samadhi (meditative absorption); third, to uphold in wisdom.'

'There are also three practices: first, not to conceal one's faults; second, to repent for past mistakes; third, to sincerely protect the precepts.'

'There are also three practices: first, to break through the mind of doubt; second, to break through the mind of regret; third, to break through the mind of obstacles.'

'There are also three practices: first, to have good desires; second, to stay away from worldly talk; third, to delight in tranquility.'

'There are also three practices: first, to endure the profound Dharma; second, to expound the profound meaning; third, to understand various meanings.'

'There are also three practices: first, to possess the endurance of sound (not to be angry at slander); second, to possess the endurance of contemplation (to deeply contemplate the Dharma); third, to possess the endurance of compliance (to abide in truth).'

---

。

「復有三法：一者、智慧方便；二者、大慈；三者、精進堅牢。

「善男子！菩薩具足如是等法，能利益大乘。

「善男子！復有四法障礙大乘。何等為四？一者、聽不應聽；二者、不欲聽受菩薩法藏；三者、行諸魔業；四者、誹謗正法。

「復有四法：一者、貪慾；二者、瞋恚；三者、愚癡；四者、不樂求法。

「復有四法：一者、嫉他得利；二者、于財慳貪；三者、樂誑法師；四者、不樂親近見善知識。

「復有四法：一者、于善知識生惡友想；二者、于惡知識生善友想；三者、非法法想；四者、法非法想。

「復有四法：一者、不樂惠施；二者、施已生悔；三者、施已觀過；四者、不念菩提心。

「復有四法：一者、為欲而施；二者、為瞋而施；三者、為癡而施；四者、為怖畏而施。

「復有四法：一者、為名字施；二者、為本而施；三者、為善友施；四者、為勝故施。

「復有四法：一者、不至心施；二者、不自手施；三者、不現見施；四者、輕慢施。

「復有四法：一者、下物施；二、少物施；三者、不至心施；四者、輕慢施。

「復有四法：一者、毒施；二者、刀施；三者、不凈施；四者、無利益施。

「復有四

【現代漢語翻譯】 現代漢語譯本 「還有三種法：第一是智慧方便（運用智慧的巧妙方法）；第二是大慈（給予眾生快樂的慈愛）；第三是精進堅牢（堅定不移的努力）。 「善男子！菩薩具備這些法，能夠利益大乘（佛教的最高教義）。 「善男子！還有四種法會障礙大乘。是哪四種呢？第一是聽不該聽的（聽信邪說）；第二是不想聽受菩薩的法藏（菩薩所教導的佛法）；第三是行諸魔業（做各種魔的行為）；第四是誹謗正法（詆譭正確的佛法）。 「還有四種法：第一是貪慾（對慾望的執著）；第二是瞋恚（憤怒和憎恨）；第三是愚癡（缺乏智慧和理解）；第四是不喜歡求法（不喜歡學習佛法）。 「還有四種法：第一是嫉妒他人獲得利益；第二是對財富吝嗇；第三是喜歡欺騙法師；第四是不喜歡親近善知識（有智慧和德行的導師）。 「還有四種法：第一是對善知識產生惡友的想法；第二是對惡知識產生善友的想法；第三是把不是佛法的當成佛法；第四是把佛法當成不是佛法。 「還有四種法：第一是不喜歡佈施；第二是佈施后產生後悔；第三是佈施后觀察受施者的過錯；第四是不念菩提心（追求覺悟的心）。 「還有四種法：第一是爲了慾望而佈施；第二是爲了憤怒而佈施；第三是爲了愚癡而佈施；第四是爲了恐懼而佈施。 「還有四種法：第一是爲了名聲而佈施；第二是爲了回報而佈施；第三是爲了朋友而佈施；第四是爲了勝過他人而佈施。 「還有四種法：第一是不真心佈施；第二是不親自佈施；第三是不當面佈施；第四是輕慢地佈施。 「還有四種法：第一是施捨低劣的物品；第二是施捨少量的物品；第三是不真心佈施；第四是輕慢地佈施。 「還有四種法：第一是施捨有毒的物品；第二是施捨刀劍等兇器；第三是施捨不乾淨的物品；第四是施捨沒有利益的物品。 「還有四種

【English Translation】 English version 『Furthermore, there are three dharmas: first, skillful wisdom (the skillful methods of using wisdom); second, great compassion (loving-kindness that gives happiness to all beings); third, diligent steadfastness (unwavering effort).』 『Good man! A Bodhisattva who possesses these dharmas can benefit the Mahayana (the highest teachings of Buddhism).』 『Good man! Furthermore, there are four dharmas that obstruct the Mahayana. What are the four? First, listening to what should not be listened to (believing in heretical teachings); second, not wanting to listen to and receive the Bodhisattva's Dharma treasury (the teachings of the Buddha taught by Bodhisattvas); third, engaging in the works of demons (doing various demonic actions); fourth, slandering the true Dharma (defaming the correct Buddhist teachings).』 『Furthermore, there are four dharmas: first, greed (attachment to desires); second, anger (wrath and hatred); third, ignorance (lack of wisdom and understanding); fourth, not liking to seek the Dharma (not liking to learn the Buddhist teachings).』 『Furthermore, there are four dharmas: first, being jealous of others gaining benefits; second, being stingy with wealth; third, liking to deceive Dharma teachers; fourth, not liking to be close to good teachers (mentors with wisdom and virtue).』 『Furthermore, there are four dharmas: first, having the thought of evil friends towards good teachers; second, having the thought of good friends towards evil teachers; third, thinking what is not Dharma as Dharma; fourth, thinking Dharma as not Dharma.』 『Furthermore, there are four dharmas: first, not liking to give; second, regretting after giving; third, observing the faults of the recipient after giving; fourth, not thinking of the Bodhi mind (the mind that seeks enlightenment).』 『Furthermore, there are four dharmas: first, giving for the sake of desire; second, giving for the sake of anger; third, giving for the sake of ignorance; fourth, giving for the sake of fear.』 『Furthermore, there are four dharmas: first, giving for the sake of fame; second, giving for the sake of reward; third, giving for the sake of friends; fourth, giving for the sake of surpassing others.』 『Furthermore, there are four dharmas: first, not giving sincerely; second, not giving personally; third, not giving in person; fourth, giving with contempt.』 『Furthermore, there are four dharmas: first, giving inferior items; second, giving small amounts of items; third, not giving sincerely; fourth, giving with contempt.』 『Furthermore, there are four dharmas: first, giving poisonous items; second, giving weapons such as swords; third, giving unclean items; fourth, giving items that are not beneficial.』 『Furthermore, there are four』

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法：一者、見持戒者生瞋恚心；二者、見毀禁者生愛念心；三者、隨惡友語；四者、不念施戒。

「復有四法：一者、非法求利；二者、如法得財不與人共；三者、斷他供養；四者、心不知足。

「復有四法：一者、為貪利養故攝持威儀；二者、為利養故下聲而語；三者、其心諂曲；四者、邪命自活。

「復有四法：一者、于同學所生瞋恚心；二者、于同乘者生瞋恚心；三者、不知魔業；四者、樂說他過。

「復有四法：一者、憍慢不聽正法；二者、不能恭敬法師；三者、不能禮拜父母師長善友；四者、意隨惡業。

「復有四法：一者、覆他功德；二者、廣說他過；三者、增長憍慢；四者、瞋恚堅固。

「復有四法：一者、懈怠；二者、不樂聽聞善語；三者、不隨順語；四者、住于非法。

「復有四法：一者、不調；二者、不凈；三者、不藏；四者、不忍。

「復有四法：一者、不喜聞受無上善法；二者、樂在城邑聚落村屯；三者、毀破禁戒樂受供養；四者、不能調伏根門。

「復有四法：一者、不能攝取眾生；二者、不能調伏眾生；三者、不能護持正法；四者、樂說法師過罪。

「復有四法：一者、不修信心；二者、不能觀察眾生罪過；三者、不觀

【現代漢語翻譯】 現代漢語譯本 有四種法：第一，見到持戒的人就生起嗔恨心；第二，見到毀犯戒律的人就生起愛戀心；第三，聽從惡友的言語；第四，不思念佈施和持戒。 又有四種法：第一，用不正當的手段謀取利益；第二，用正當的方法得到的財富不與他人分享；第三，斷絕他人的供養；第四，內心不知滿足。 又有四種法：第一，爲了貪圖利益供養而裝出威儀；第二，爲了利益供養而降低聲音說話；第三，內心諂媚虛偽；第四，用不正當的手段謀生。 又有四種法：第一，對一起學習的人產生嗔恨心；第二，對一起修行的人產生嗔恨心；第三，不瞭解魔的作為；第四，喜歡說別人的過錯。 又有四種法：第一，驕傲自大而不聽聞正法；第二，不能恭敬法師；第三，不能禮拜父母、師長和善友；第四，心隨順惡業。 又有四種法：第一，掩蓋他人的功德；第二，廣泛宣說他人的過錯；第三，增長驕慢之心；第四，嗔恨心堅固。 又有四種法：第一，懈怠懶惰；第二，不喜歡聽聞善語；第三，不隨順善語；第四，安住于非法之中。 又有四種法：第一，不調柔；第二，不清凈；第三，不隱藏（過失）；第四，不能忍耐。 又有四種法：第一，不喜歡聽聞和接受無上的善法；第二，喜歡住在城市、村落等地方；第三，毀壞禁戒卻喜歡接受供養；第四，不能調伏自己的六根。 又有四種法：第一，不能攝受眾生；第二，不能調伏眾生；第三，不能護持正法；第四，喜歡說說法師的過錯。 又有四種法：第一，不修習信心；第二，不能觀察眾生的罪過；第三，不觀察自己

【English Translation】 English version There are four dharmas: first, to generate anger upon seeing those who uphold precepts; second, to generate affection upon seeing those who break precepts; third, to follow the words of evil friends; fourth, not to contemplate giving and keeping precepts. There are also four dharmas: first, to seek profit through unlawful means; second, not to share wealth obtained lawfully; third, to cut off others' offerings; fourth, to be insatiable in mind. There are also four dharmas: first, to maintain a facade of dignified conduct for the sake of gain and offerings; second, to lower one's voice for the sake of gain and offerings; third, to be deceitful and flattering in mind; fourth, to make a living through improper means. There are also four dharmas: first, to generate anger towards fellow students; second, to generate anger towards fellow practitioners; third, not to understand the works of Mara (demon); fourth, to enjoy speaking of others' faults. There are also four dharmas: first, to be arrogant and not listen to the true Dharma; second, to be unable to respect Dharma teachers; third, to be unable to bow to parents, teachers, and good friends; fourth, to follow evil deeds in mind. There are also four dharmas: first, to conceal others' merits; second, to widely proclaim others' faults; third, to increase arrogance; fourth, to have firm anger. There are also four dharmas: first, to be lazy; second, not to enjoy hearing good words; third, not to follow good words; fourth, to dwell in what is unlawful. There are also four dharmas: first, to be untamed; second, to be impure; third, not to conceal (faults); fourth, to be unable to endure. There are also four dharmas: first, not to rejoice in hearing and receiving the supreme good Dharma; second, to enjoy dwelling in cities, villages, and settlements; third, to break precepts yet enjoy receiving offerings; fourth, to be unable to subdue one's sense faculties. There are also four dharmas: first, to be unable to gather beings; second, to be unable to tame beings; third, to be unable to protect the true Dharma; fourth, to enjoy speaking of the faults of Dharma teachers. There are also four dharmas: first, not to cultivate faith; second, to be unable to observe the faults of beings; third, not to observe one's own

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惡知識過；四者、不觀疑心罪過。

「復有四法：一者、不觀內；二者、不觀外；三者、無慚；四者、無愧。

「復有四法：一、不知恩；二、不報恩；三者、背恩；四者、樂邪見。

「復有四法：一者、誹謗聖人；二者、將護世人；三者、不信福田；四者、呵毀法施。

「復有四法：一者、不凈身業；二者、不護口業；三者、不捨意業；四者、厭悔大乘。

「復有四法：一者、為破和合而作兩舌；二者、于師和上出瞋恚語；三者、為壞利益作無義語；四者、欺誑人天而生妄語。

「復有四法：一者、不護戒因；二者、亂禪定因；三者、不信後世；四者、樂著世事。

「復有四法：一者、粗穬；二者、憍慢；三者、樂說世間；四者、常樂睡眠。

「復有四法：一者、假菩薩名而受供養；二者、不能瞻視病苦之人；三者、不種善子；四者、不向菩提。

「復有四法：一者、自輕；二者、輕法；三者、輕福；四者、數念聲聞辟支佛乘。

「復有四法：一者、貪身；二者、貪心；三者、貪命；四者、貪戒。

「復有四法：一者、貪房舍；二者、貪檀越；三者、貪邪見；四者、貪破戒。

「復有四法：一者、多作；二者、多語；三者、多受；四者

【現代漢語翻譯】 現代漢語譯本 還有四種過失：一是親近惡知識（指引人走向錯誤道路的人）；二是輕視善知識（指引人走向正確道路的人）；三是不觀察自己內心的過失；四是不觀察疑心的罪過。 還有四種行為：一是向內不觀察（不反省自身）；二是不向外觀察（不瞭解外在世界）；三是無慚（不感到羞恥）；四是無愧（不感到內疚）。 還有四種行為：一是不知恩（不知道別人對自己的恩惠）；二是不報恩（不回報別人的恩惠）；三是背恩（辜負別人的恩惠）；四是樂於邪見（喜歡錯誤的見解）。 還有四種行為：一是誹謗聖人（詆譭有德行的人）；二是袒護世人（偏袒世俗之人）；三是不相信福田（不相信行善能帶來福報）；四是呵毀法施（詆譭傳播佛法的行為）。 還有四種行為：一是身業不清凈（身體的行為不端正）；二是不守護口業（不注意言語）；三是不捨棄意業（不控制內心的想法）；四是厭惡悔改大乘（厭惡大乘佛教的教義）。 還有四種行為：一是為破壞和合而挑撥離間；二是對於師長和尚說出嗔恨的話；三是為破壞利益而說無意義的話；四是欺騙人天而說謊話。 還有四種行為：一是不守護戒律的根本；二是擾亂禪定的因緣；三是不相信有來世；四是喜歡執著於世俗的事情。 還有四種行為：一是粗魯；二是驕傲自滿；三是喜歡談論世俗的事情；四是經常喜歡睡覺。 還有四種行為：一是假借菩薩的名義接受供養；二是不能照顧生病受苦的人；三是不種下善的種子；四是不向往菩提（覺悟）。 還有四種行為：一是輕視自己；二是輕視佛法；三是輕視福報；四是經常思念聲聞乘和辟支佛乘（小乘佛教的修行方式）。 還有四種貪慾：一是貪戀身體；二是貪戀內心；三是貪戀生命；四是貪戀戒律。 還有四種貪慾：一是貪戀房舍；二是貪戀施主；三是貪戀邪見；四是貪戀破戒。 還有四種行為：一是多做（事情）；二是多說（話）；三是多接受（供養）；四是

【English Translation】 English version There are also four faults: first, associating with evil teachers (those who lead people down the wrong path); second, belittling good teachers (those who lead people down the right path); third, not observing one's own inner faults; and fourth, not observing the faults of doubt. There are also four actions: first, not observing inwardly (not reflecting on oneself); second, not observing outwardly (not understanding the external world); third, being shameless (not feeling ashamed); and fourth, being without remorse (not feeling guilty). There are also four actions: first, not knowing gratitude (not knowing the kindness others have shown); second, not repaying gratitude (not returning the kindness of others); third, betraying gratitude (disappointing the kindness of others); and fourth, delighting in wrong views (liking incorrect opinions). There are also four actions: first, slandering the saints (defaming virtuous people); second, protecting worldly people (favoring secular people); third, not believing in the field of merit (not believing that doing good brings blessings); and fourth, criticizing the giving of Dharma (criticizing the act of spreading Buddhist teachings). There are also four actions: first, impure bodily actions (improper physical behavior); second, not guarding one's speech (not being careful with words); third, not abandoning mental actions (not controlling inner thoughts); and fourth, disliking repentance of the Mahayana (disliking the teachings of Mahayana Buddhism). There are also four actions: first, creating discord by speaking divisively; second, speaking angrily to teachers and monks; third, speaking meaningless words that destroy benefits; and fourth, deceiving humans and gods by telling lies. There are also four actions: first, not guarding the basis of precepts; second, disturbing the causes of meditation; third, not believing in the afterlife; and fourth, delighting in attachment to worldly matters. There are also four actions: first, being coarse; second, being arrogant; third, delighting in talking about worldly matters; and fourth, often liking to sleep. There are also four actions: first, accepting offerings under the guise of a Bodhisattva; second, not being able to care for the sick and suffering; third, not planting seeds of goodness; and fourth, not aspiring to Bodhi (enlightenment). There are also four actions: first, belittling oneself; second, belittling the Dharma; third, belittling merit; and fourth, frequently thinking about the Sravaka and Pratyekabuddha vehicles (the practices of Hinayana Buddhism). There are also four attachments: first, attachment to the body; second, attachment to the mind; third, attachment to life; and fourth, attachment to precepts. There are also four attachments: first, attachment to dwellings; second, attachment to donors; third, attachment to wrong views; and fourth, attachment to breaking precepts. There are also four actions: first, doing too much; second, speaking too much; third, receiving too much; and fourth,

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、多視。

「復有四法：一者、我見；二者、邪見；三者、斷見；四者、常見。

「復有四法：一者、不作；二者、作已轉；三者、心悔；四者、不樂。

「復有四法：一者、不向道地；二者、不修禪定；三者、退失智慧；四者、不樂方便。

「復有四法：一者、障礙於法；二者、障礙善業；三者、煩惱障礙；四者、魔業障礙。

「善男子！如是等法名障大乘。」說是法時，四萬四千人天發阿耨多羅三藐三菩提心，二萬八千菩薩得無生法忍。三千大千世界大地六種震動，虛空之中無量天人，異口同音作如是言：「善哉，善哉！世尊！今日如來大師子吼，憐愍眾生開大乘門。世尊！若有眾生於是法中得少分者，即得斷除三惡道苦，漸漸當得無量法寶。譬如有人于村邑外見大寶聚，見已憐愍即還入村告語眾人：『誰欲斷貧當與我俱。』是人說時，或有信者，或不信者。其中信者即與相隨俱至寶所，隨意採取即破貧苦，而是寶聚亦無增減，亦不念言：『聽是人取不聽彼人，破是人貧不破彼人，聽是持去不聽彼持。』如來、世尊亦復如是，于無量世勤求如是無上法寶，求已得見生大憐愍，以大梵音語諸眾生：『若有欲壞生死貧窮，當至心聽。』有諸眾生薄福不信，則不能壞生死貧窮。其中信者

隨任智力，取聲聞乘、辟支佛乘、菩薩大乘，是大寶聚亦無增減。若有至此寶聚之中，乃至不能取一寶者，是人常住三惡道中。若有能取一字一句，乃至一念受持之者，是人能壞生死貧窮。何況取是大乘經典一品二品，及其具足聽受讀誦為人解說？」

爾時，世尊贊諸天人：「善哉，善哉！諸天子！若有受持如是經典，是人則具一切善法，頂戴如來無上佛智，是大智聚，能大利益無量眾生。」

爾時，世尊以偈頌曰：

「諸乘之中大乘最，　　猶如虛空無邊際， 　遠離一切生死有，　　趣菩提樹無障礙。 　若能清凈其心意，　　所有惠施於一切， 　至心受持清凈戒，　　趣菩提樹無障礙。 　于諸眾生心平等，　　常觀煩惱諸罪過， 　能勝一切下劣乘，　　調伏眾生於大乘。 　若有至心受讀經，　　具足寂靜戒忍辱， 　具足智慧壞魔眾，　　憐愍眾生趣道樹， 　莊嚴慈悲乘四禪，　　智慧利刀摧魔眾， 　道樹下觀十二緣，　　起已愍眾說大乘。 　十方眾生乘大乘，　　乘無增減如虛空， 　大乘神通叵思議，　　是故如來修集之。 　安住念處嚴正勤，　　如意為足根勢力， 　游八正路采覺寶，　　是故如來趣道樹。 　其心寂靜離煩惱，　　壞破諸闇獲智光， 　是故梵天及帝

【現代漢語翻譯】 現代漢語譯本 根據個人的智慧能力，選擇聲聞乘（Sravakayana，通過聽聞佛法而修行解脫的乘），辟支佛乘（Pratyekabuddhayana，通過自身覺悟而解脫的乘），或者菩薩大乘（Mahayana，以利益一切眾生為目標的乘），這就像一個巨大的寶藏，不會因此而增多或減少。如果有人來到這個寶藏之中，甚至連一件寶物都不能取走，這個人將永遠停留在三惡道（地獄、餓鬼、畜生）中。如果有人能夠取走哪怕一個字一句，甚至只是一念受持，這個人就能破除生死輪迴的貧困。更何況是取走大乘經典的一品兩品，以及完整地聽聞、受持、讀誦併爲他人解說呢？ 那時，世尊讚歎諸天人說：『善哉，善哉！諸天子！如果有人受持這樣的經典，這個人就具備了一切善法，頂戴如來無上的佛智，這是一個大智慧的寶藏，能夠極大地利益無量眾生。』 那時，世尊以偈頌說道： 『在各種乘法之中，大乘最為殊勝，猶如虛空般無邊無際，遠離一切生死的束縛，趨向菩提樹（Bodhi tree，佛陀悟道的樹）而無障礙。 如果能夠清凈自己的心意，將所有佈施給予一切眾生，至誠受持清凈的戒律，趨向菩提樹而無障礙。 對於一切眾生心懷平等，常常觀察煩惱的各種罪過，能夠勝過一切低劣的乘法，調伏眾生進入大乘。 如果有人至誠受持讀誦經典，具足寂靜的戒律和忍辱，具足智慧摧毀魔眾，憐憫眾生趨向菩提樹。 以慈悲莊嚴的四禪（Dhyana，禪定），用智慧的利劍摧毀魔眾，在菩提樹下觀察十二因緣（Pratītyasamutpāda，佛教關於因果關係的理論），覺悟后憐憫眾生宣說大乘。 十方眾生乘坐大乘，大乘的功德如虛空般無增無減，大乘的神通不可思議，所以如來修集大乘。 安住於四念處（Smṛtyupasthāna，佛教的四種禪修方法），嚴守正勤（Samyakpradhāna，四正勤），以如意足（Ṛddhipāda，四神足）為根基，以五根五力（Indriya and Bala，佛教的修行要素）為力量，行走在八正道（Arya Ashtanga Marga，佛教的八種修行方法）上，採摘覺悟的珍寶，所以如來趨向菩提樹。 內心寂靜遠離煩惱，摧毀一切黑暗獲得智慧的光明，所以梵天（Brahma，印度教的創造神）和帝釋（Indra，印度教的雷神）』

【English Translation】 English version According to one's intellectual capacity, choosing the Sravakayana (the vehicle of those who attain liberation through hearing the Dharma), the Pratyekabuddhayana (the vehicle of those who attain liberation through their own enlightenment), or the Mahayana (the Great Vehicle of Bodhisattvas who aim to benefit all beings), is like a great treasure that neither increases nor decreases. If someone comes to this treasure and cannot even take a single jewel, that person will remain in the three evil realms (hell, hungry ghosts, and animals). If someone can take even a single word or phrase, or even just one thought of upholding it, that person can destroy the poverty of birth and death. How much more so if one takes a chapter or two of the Mahayana scriptures, and fully hears, upholds, recites, and explains them to others? At that time, the World Honored One praised the gods and humans, saying: 'Excellent, excellent! Sons of the gods! If someone upholds such scriptures, that person will possess all good dharmas, bear the unsurpassed wisdom of the Tathagata on their head, and be a great treasure of wisdom, capable of greatly benefiting countless beings.' At that time, the World Honored One spoke in verse: 'Among all vehicles, the Mahayana is the most supreme, like the boundless expanse of space, far removed from all the attachments of birth and death, and proceeding towards the Bodhi tree (the tree under which the Buddha attained enlightenment) without obstruction. If one can purify one's mind, give all offerings to all beings, sincerely uphold the pure precepts, and proceed towards the Bodhi tree without obstruction. Regarding all beings with equanimity, constantly observing the various faults of afflictions, one can overcome all inferior vehicles, and guide beings into the Mahayana. If someone sincerely upholds and recites the scriptures, possesses the precepts of tranquility and patience, possesses the wisdom to destroy the hordes of Mara, and has compassion for beings, they will proceed towards the Bodhi tree. Adorning the four Dhyanas (meditative states) with compassion, using the sharp sword of wisdom to destroy the hordes of Mara, under the Bodhi tree, observing the twelve links of dependent origination (Pratītyasamutpāda, the Buddhist theory of causality), after awakening, with compassion, one proclaims the Mahayana. Beings in the ten directions ride the Mahayana, the merits of the Mahayana are like space, neither increasing nor decreasing, the supernatural powers of the Mahayana are inconceivable, therefore the Tathagata cultivates the Mahayana. Dwelling in the four foundations of mindfulness (Smṛtyupasthāna, the four Buddhist meditation practices), diligently practicing right effort (Samyakpradhāna, the four right exertions), with the four bases of power (Ṛddhipāda, the four bases of supernatural power) as the foundation, with the five faculties and five powers (Indriya and Bala, Buddhist elements of practice) as strength, walking on the Noble Eightfold Path (Arya Ashtanga Marga, the eight Buddhist practices), gathering the jewels of enlightenment, therefore the Tathagata proceeds towards the Bodhi tree. The mind is tranquil and free from afflictions, destroying all darkness and obtaining the light of wisdom, therefore Brahma (the Hindu creator god) and Indra (the Hindu god of thunder)'

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釋，　　敬禮如來乘大乘。 　具足六度六神通，　　具善方便修三脫， 　能壞諸魔及邪見，　　是故如來乘大乘。 　若有具足諸善根，　　及以成就不善根， 　有信則得破煩惱，　　是故大乘難思議。 　所有一切世間法，　　及以無上出世法， 　若有學法無學法，　　一切攝在大乘中。 　若有眾生行惡道，　　親近邪見惡知識， 　憐愍是輩修方便，　　為調伏故說大乘。 　下劣不樂於大乘，　　心迮不能壞人結， 　常求自樂舍餘人，　　聞說大乘生恐怖。 　若有智者具力勢，　　憐愍眾生作利益， 　聞說大乘心歡喜，　　壞眾苦惱心不悔。 　若欲了知眾生行，　　一切眾生諸界根， 　菩薩一念能通達，　　是故大乘難思議。 　得身寂靜相莊嚴，　　得口寂靜眾樂聞， 　得心寂靜具神通，　　如是皆因趣大乘。 　若有人能行大乘，　　是則不斷三寶種， 　能為眾生作利益，　　破壞貧窮諸苦惱。 　能到十方諸世界，　　現見無量佛世尊， 　如是趣向大乘者，　　是人即得無量福。 　一切世間無能勝，　　趣向無上大乘者， 　具足大力壞魔眾，　　是故大乘難思議。 　得色得力大自在，　　梵釋轉輪聖王身， 　若有乘此大乘者，　　是人受於三界樂。 　施已終不生悔

【現代漢語翻譯】 現代漢語譯本 敬禮如來，乘著大乘（Mahayana，佛教的一種流派）。 具足六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）和六神通（abhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備善巧方便修行三解脫（vimoksha，空解脫、無相解脫、無愿解脫）， 能夠摧毀各種魔障和邪見，因此如來乘著大乘。 如果有人具足各種善根，以及成就了不善根， 有信心就能破除煩惱，因此大乘是難以思議的。 所有一切世間法，以及無上的出世間法， 如果有學法和無學法，一切都包含在大乘之中。 如果有眾生行走在惡道，親近邪見和惡知識， 憐憫這些人而修習方便法門，爲了調伏他們而宣說大乘。 下劣的人不樂於大乘，心胸狹窄不能破除人生的束縛， 常常只求自己快樂而捨棄他人，聽到宣說大乘就產生恐懼。 如果有智慧的人具備力量和威勢，憐憫眾生而為他們帶來利益， 聽到宣說大乘就心生歡喜，破除各種苦惱而內心不後悔。 如果想要了解眾生的行為，一切眾生的各種界（dhatu，構成要素）和根（indriya，感官能力）， 菩薩一念之間就能通達，因此大乘是難以思議的。 獲得身體的寂靜和莊嚴，獲得口語的寂靜而使人樂於聽聞， 獲得內心的寂靜而具備神通，這些都是因為趣向大乘。 如果有人能夠修行大乘，就能不斷絕三寶（Buddha，佛；Dharma，法；Sangha，僧）的種子， 能夠為眾生帶來利益，破除貧窮和各種苦惱。 能夠到達十方諸世界，親眼見到無量佛世尊， 像這樣趣向大乘的人，就能獲得無量的福報。 一切世間沒有能夠勝過，趣向無上大乘的人， 具足強大的力量摧毀魔眾，因此大乘是難以思議的。 獲得美好的色身、力量和大的自在，如同梵天（Brahma）、帝釋天（Indra）和轉輪聖王（Chakravartin）的身體， 如果有人乘著這大乘，這個人就能享受三界（欲界、色界、無色界）的快樂。 施捨之後永遠不會產生後悔。

【English Translation】 English version I pay homage to the Tathagata (Buddha), who rides the Mahayana (Great Vehicle). Endowed with the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) and the six abhijna (supernormal powers: divine eye, divine ear, mind-reading, recollection of past lives, magical powers, and extinction of outflows), possessing skillful means to cultivate the three vimoksha (liberations: emptiness, signlessness, and wishlessness), Able to destroy all demons and wrong views, therefore the Tathagata rides the Mahayana. If one possesses all good roots, as well as having accomplished unwholesome roots, With faith, one can break through afflictions, therefore the Mahayana is inconceivable. All worldly dharmas (phenomena), as well as the unsurpassed transcendental dharmas, Whether there are dharmas to be learned or not to be learned, all are included within the Mahayana. If there are sentient beings walking on evil paths, associating with wrong views and evil teachers, Having compassion for these beings, one cultivates skillful means, and for the sake of taming them, one speaks of the Mahayana. Inferior beings do not delight in the Mahayana, their minds are narrow and cannot break the bonds of human existence, They constantly seek their own pleasure and abandon others, and upon hearing the Mahayana, they become terrified. If there are wise beings with power and influence, who have compassion for sentient beings and bring them benefit, Upon hearing the Mahayana, they rejoice in their hearts, destroy all suffering and do not regret it. If one wishes to understand the conduct of sentient beings, all the dhatus (elements) and indriyas (faculties) of all sentient beings, A Bodhisattva can comprehend it in a single thought, therefore the Mahayana is inconceivable. One obtains the tranquility and adornment of the body, obtains the tranquility of speech that makes others happy to listen, One obtains the tranquility of mind and possesses supernormal powers, all of these are because of turning towards the Mahayana. If one can practice the Mahayana, then one will not cut off the seeds of the Three Jewels (Buddha, Dharma, Sangha), One can bring benefit to sentient beings, destroy poverty and all suffering. One can reach all the worlds in the ten directions, and personally see the countless Buddhas, Those who turn towards the Mahayana in this way will obtain immeasurable blessings. In all the world, there is no one who can surpass those who turn towards the unsurpassed Mahayana, They possess great power to destroy the hordes of demons, therefore the Mahayana is inconceivable. One obtains a beautiful form, power, and great freedom, like the bodies of Brahma, Indra, and a Chakravartin (universal monarch), If one rides this Mahayana, that person will enjoy the pleasures of the three realms (desire realm, form realm, formless realm). Having given, one will never have regrets.

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心，　　所重之物不吝著， 　捨身自施修慈悲，　　是故大乘難思議。 　持戒精進樂梵行，　　能以神力障日月， 　不貪著身善果報，　　修如是乘調眾生。 　說法有受不受者，　　於是不生瞋愛心， 　身心勤修大精進，　　為得難得之大乘。 　能得無上大法王，　　亦得難忍之忍辱， 　無量劫中受苦惱，　　為得大乘勝一切。 　勤作利益多眾生，　　身口意業悉柔軟， 　修集慈悲及神通，　　為住大乘大利益。 　了知法界生住滅，　　無我無諍調諸根， 　若能安住于大乘，　　即受安樂如先佛。 　具足念心及精進，　　四如意足大神力， 　依止正法及真義，　　皆由樂住于大乘。 　具足無上無所畏，　　能師子吼無上尊， 　微妙相好自莊嚴，　　皆由樂住于大乘。 　具足三種之神通，　　調伏教化于眾生， 　其心寂靜無憍慢，　　若行大乘具忍辱。 　具足梵音聲微妙，　　一切眾生甚樂聞， 　若樂修集大乘者，　　是人善解眾生語。 　所作諸業為凈土，　　不久當得無邊身， 　若有至心聽是法，　　當受無邊無上樂。 　能游虛空達邊際，　　能知大海水幾渧， 　不能演說大乘德，　　是故是乘難思議。」

爾時，世尊復告海慧菩薩：「善男子！若欲受持如是

【現代漢語翻譯】 現代漢語譯本 心中珍視之物，不吝惜地施捨， 捨棄自身佈施，修習慈悲，因此大乘（Mahayana，佛教教義，旨在普度眾生）是難以思議的。 持守戒律，精進修行，樂於清凈的梵行（brahmacarya，指清凈的修行生活）， 能以神通之力遮蔽日月，不貪戀自身，只求善果報，修習這樣的乘法來調伏眾生。 說法時，有人接受，有人不接受，對此不生嗔恨或愛戀之心， 身心勤勉修習大精進，爲了獲得難以獲得的大乘。 能證得無上大法王（Dharmaraja，指佛陀），也能獲得難以忍受的忍辱， 在無量劫中承受苦惱，爲了獲得勝過一切的大乘。 勤奮地利益眾多眾生，身口意三業都柔和， 修習慈悲和神通，爲了安住于大乘，獲得大利益。 了知法界（Dharmadhatu，指宇宙萬法）的生住滅，無我無爭，調伏諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）， 若能安住于大乘，就能像過去的佛陀一樣享受安樂。 具足念心和精進，四如意足（catvāri ṛddhipādāḥ，指欲、勤、心、觀四種禪定）的大神通力， 依止正法和真義，都是因為樂於安住于大乘。 具足無上無所畏懼，能發出獅子吼（simhanada，指佛陀說法時的威嚴）的無上尊者， 以微妙的相好（lakṣaṇa，指佛陀的莊嚴相貌）自我莊嚴，都是因為樂於安住于大乘。 具足三種神通（abhijñā，指天眼通、天耳通、他心通等），調伏教化眾生， 內心寂靜，沒有驕慢，若行大乘，則具足忍辱。 具足梵音（brahmasvara，指佛陀清凈微妙的聲音）的微妙，一切眾生都非常樂意聽聞， 若樂於修習大乘，這個人就能善解眾生的語言。 所作的一切業都是爲了凈土（buddhakṣetra，指佛陀的清凈國土），不久將獲得無邊的身軀， 若有人至誠聽聞此法，將獲得無邊無上的快樂。 能遊歷虛空，到達邊際，能知道大海里有多少水滴， 卻不能演說大乘的功德，所以這個乘法是難以思議的。 那時，世尊又告訴海慧菩薩（Sagaramati Bodhisattva）說：『善男子！如果想要受持這樣的』

【English Translation】 English version The heart does not begrudge what it values, Giving up oneself to practice compassion, therefore the Mahayana (the Great Vehicle, a major branch of Buddhism) is inconceivable. Upholding precepts, practicing diligently, delighting in pure conduct (brahmacarya, a pure spiritual life), Able to use supernatural powers to obscure the sun and moon, not greedy for the body, only seeking good karmic results, cultivating this vehicle to tame sentient beings. When teaching, some accept and some do not, not giving rise to anger or attachment, Diligently cultivating great effort in body and mind, in order to obtain the difficult-to-obtain Mahayana. Able to attain the supreme Dharma King (Dharmaraja, referring to the Buddha), also attaining the difficult-to-endure patience, Enduring suffering in countless kalpas (aeons), in order to obtain the Mahayana that surpasses all. Diligently benefiting many sentient beings, with body, speech, and mind all gentle, Cultivating compassion and supernatural powers, in order to abide in the Mahayana and obtain great benefits. Understanding the arising, abiding, and ceasing of the Dharmadhatu (the realm of all phenomena), without self or conflict, taming the senses (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind), If one can abide in the Mahayana, one will receive happiness like the Buddhas of the past. Possessing mindfulness and diligence, the great supernatural powers of the four bases of psychic power (catvāri ṛddhipādāḥ, the four foundations of spiritual power: desire, effort, mind, and contemplation), Relying on the true Dharma and its true meaning, all because of delighting in abiding in the Mahayana. Possessing supreme fearlessness, able to roar the lion's roar (simhanada, the Buddha's authoritative teaching) as the supreme one, Adorning oneself with subtle marks and characteristics (lakṣaṇa, the auspicious marks of a Buddha), all because of delighting in abiding in the Mahayana. Possessing the three kinds of supernatural powers (abhijñā, such as the divine eye, divine ear, and knowing others' minds), taming and teaching sentient beings, With a peaceful mind, without arrogance, if practicing the Mahayana, one possesses patience. Possessing the subtle Brahma voice (brahmasvara, the pure and subtle voice of the Buddha), which all sentient beings are very happy to hear, If one delights in cultivating the Mahayana, that person will be skilled in understanding the languages of sentient beings. All actions are done for the pure land (buddhakṣetra, the pure land of a Buddha), and soon one will obtain a boundless body, If anyone sincerely listens to this Dharma, they will receive boundless and supreme happiness. Able to travel through the void, reaching the boundaries, able to know how many drops of water are in the ocean, Yet unable to expound the virtues of the Mahayana, therefore this vehicle is inconceivable. At that time, the World Honored One again said to Sagaramati Bodhisattva: 'Good man! If you wish to uphold such a'

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等經，欲自寂靜其深心者，應當受持門句、法句、金剛句。至心觀察門句者，一切法中而作門戶：所謂阿字一切法門，阿者言無，一切諸法皆悉無常。波亦一切法門，波者即第一義。那亦一切法門，那者諸法無礙。陀亦一切法門，陀者效能調伏一切法性。沙亦一切法門，沙者遠離一切諸法。多亦一切法門，多者一切法如。迦亦一切法門，迦者一切諸法無作無受。娑亦一切法門，娑者一切諸法無有分別。伽亦一切法門，伽者如來正法甚深無底。阇亦一切法門，阇者遠離生相。曇亦一切法門，曇者於法界中不生分別。奢亦一切法門，奢者具奢摩他得八正道。佉亦一切法門，佉者一切諸法猶如虛空。叉亦一切法門，叉者一切法盡。若亦一切法門，若者諸法無礙。咃亦一切法門，咃者一切法是處非處。蠱亦一切法門，蠱者觀五陰已得大利益。荼亦一切法門，荼者一切諸法無有畢竟。迦亦一切法門，迦者身寂靜故得大利益。至亦一切法門，至者心寂靜故離一切惡。優亦一切法門，優者受持擁護清凈禁戒。蛇亦一切法門，蛇者善思惟。替亦一切法門，替者住一切法。修亦一切法門，修者一切諸法性是解脫。毗亦一切法門，毗者一切諸法悉是毗尼，毗尼者調伏己身。時亦一切法門，時者一切諸法性不染污。阿亦一切法門，阿者一切諸

【現代漢語翻譯】 現代漢語譯本：如果有人想要使自己深邃的心靈達到寂靜，應當受持門句、法句、金剛句。至誠觀察門句的人，會發現一切法都由此而入：所謂的『阿』字是一切法的門戶，『阿』的意思是『無』，說明一切諸法都是無常的。『波』字也是一切法的門戶，『波』的意思是第一義諦（paramārtha，最高的真理）。『那』字也是一切法的門戶，『那』的意思是諸法之間沒有障礙。『陀』字也是一切法的門戶，『陀』的意思是效能調伏一切法性。『沙』字也是一切法的門戶，『沙』的意思是遠離一切諸法。『多』字也是一切法的門戶，『多』的意思是一切法如實如此。『迦』字也是一切法的門戶，『迦』的意思是一切諸法無作無受。『娑』字也是一切法的門戶，『娑』的意思是一切諸法沒有分別。『伽』字也是一切法的門戶，『伽』的意思是如來正法甚深無底。『阇』字也是一切法的門戶，『阇』的意思是遠離生相。『曇』字也是一切法的門戶，『曇』的意思是在法界中不生分別。『奢』字也是一切法的門戶，『奢』的意思是具足奢摩他（śamatha，止）而得八正道。『佉』字也是一切法的門戶，『佉』的意思是一切諸法猶如虛空。『叉』字也是一切法的門戶，『叉』的意思是一切法盡。『若』字也是一切法的門戶，『若』的意思是諸法無礙。『咃』字也是一切法的門戶，『咃』的意思是一切法是處非處。『蠱』字也是一切法的門戶，『蠱』的意思是觀察五陰（skandha，構成個體的五種要素）后得到大利益。『荼』字也是一切法的門戶，『荼』的意思是一切諸法沒有畢竟。『迦』字也是一切法的門戶，『迦』的意思是身體寂靜所以得到大利益。『至』字也是一切法的門戶，『至』的意思是心寂靜所以遠離一切惡。『優』字也是一切法的門戶，『優』的意思是受持擁護清凈禁戒。『蛇』字也是一切法的門戶，『蛇』的意思是善於思惟。『替』字也是一切法的門戶，『替』的意思是安住於一切法。『修』字也是一切法的門戶，『修』的意思是一切諸法的本性是解脫。『毗』字也是一切法的門戶，『毗』的意思是一切諸法都是毗尼（vinaya，戒律），毗尼的意思是調伏自身。『時』字也是一切法的門戶，『時』的意思是一切諸法的本性不被染污。『阿』字也是一切法的門戶，『阿』的意思是一切諸法……

【English Translation】 English version: Those who wish to quiet their deep minds should uphold the 'door phrases,' 'dharma phrases,' and 'vajra phrases.' Those who sincerely contemplate the 'door phrases' will find that all dharmas enter through them: The syllable 'A' is the door to all dharmas; 'A' means 'no,' indicating that all dharmas are impermanent. The syllable 'Pa' is also the door to all dharmas; 'Pa' means the ultimate truth (paramārtha). The syllable 'Na' is also the door to all dharmas; 'Na' means that there is no obstruction among dharmas. The syllable 'Dha' is also the door to all dharmas; 'Dha' means the ability to subdue all dharma natures. The syllable 'Sa' is also the door to all dharmas; 'Sa' means to be apart from all dharmas. The syllable 'Ta' is also the door to all dharmas; 'Ta' means that all dharmas are as they are. The syllable 'Ka' is also the door to all dharmas; 'Ka' means that all dharmas are without action or reception. The syllable 'Sa' is also the door to all dharmas; 'Sa' means that all dharmas are without discrimination. The syllable 'Ga' is also the door to all dharmas; 'Ga' means that the Tathagata's true dharma is profound and bottomless. The syllable 'Ja' is also the door to all dharmas; 'Ja' means to be apart from the mark of birth. The syllable 'Dhaṃ' is also the door to all dharmas; 'Dhaṃ' means not to generate discrimination within the dharma realm. The syllable 'Śa' is also the door to all dharmas; 'Śa' means to possess śamatha (calm abiding) and attain the Eightfold Path. The syllable 'Kha' is also the door to all dharmas; 'Kha' means that all dharmas are like empty space. The syllable 'Kṣa' is also the door to all dharmas; 'Kṣa' means the exhaustion of all dharmas. The syllable 'Ya' is also the door to all dharmas; 'Ya' means that dharmas are unobstructed. The syllable 'Ṭha' is also the door to all dharmas; 'Ṭha' means that all dharmas are both appropriate and inappropriate. The syllable 'Gu' is also the door to all dharmas; 'Gu' means to gain great benefit after observing the five skandhas (aggregates). The syllable 'Ṭa' is also the door to all dharmas; 'Ṭa' means that all dharmas are not ultimately real. The syllable 'Ka' is also the door to all dharmas; 'Ka' means that great benefit is obtained because the body is quiet. The syllable 'Ti' is also the door to all dharmas; 'Ti' means that the mind is quiet, thus being apart from all evils. The syllable 'U' is also the door to all dharmas; 'U' means to uphold and protect pure precepts. The syllable 'Ṣa' is also the door to all dharmas; 'Ṣa' means to contemplate well. The syllable 'Te' is also the door to all dharmas; 'Te' means to abide in all dharmas. The syllable 'Śu' is also the door to all dharmas; 'Śu' means that the nature of all dharmas is liberation. The syllable 'Vi' is also the door to all dharmas; 'Vi' means that all dharmas are vinaya (discipline), and vinaya means to subdue oneself. The syllable 'Śi' is also the door to all dharmas; 'Śi' means that the nature of all dharmas is not defiled. The syllable 'A' is also the door to all dharmas; 'A' means all dharmas...

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法性是光明。娑亦一切法門，娑者修八正道。婆亦一切法門，婆者一切諸法非內非外。善男子！是名門句，能凈念心，能凈其心，知眾生根。

「法句者，一切諸法解脫印，一切諸法無二印，一切諸法無常斷印，一切諸法無增減印，一切法等如虛空印，一切諸法五眼道印，一切法如虛空印，一切諸法無有分別如虛空印，一切諸法入法界印，一切法如印，一切諸法無去來現在如印，一切諸法本性凈印，一切法空印，一切法無相印，一切法無愿印，一切法無處無非處印，一切法苦印，一切法無我印，一切法寂靜印，一切法性無過咎印，一切諸法第一義攝取印，一切諸法如法性住印，一切諸法畢竟解脫印，一切諸法無時印，一切諸法過三世印，一切諸法味同一印，一切諸法性無礙印，一切諸法性無生印，一切諸法性無諍印，一切諸法性無覺觀印，一切諸法非色不可見印，一切諸法無屋宅印，一切諸法無對治印，一切諸法無業果印，一切諸法無作無受印，一切諸法無出滅印。善男子！是名法句。如是法句，即是過去未來現在諸佛菩提。如是法印句，攝取八萬四千法聚。善男子！若能如是觀法聚者，即能獲得無生法忍。善男子！若有未種善根之人，聞是法已即得種之，壞於魔業。善男子！若如是觀，即能獲得無盡器陀羅尼

【現代漢語翻譯】 現代漢語譯本 法性是光明。（法性：指諸法實相，宇宙萬物的本性）'娑'也是一切法門，'娑'指的是修習八正道。（八正道：佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）'婆'也是一切法門，'婆'指的是一切諸法非內非外。善男子！這叫做門句，能夠清凈念頭，能夠清凈其心，瞭解眾生的根性。 『法句』指的是，一切諸法解脫的印記，一切諸法無二的印記，一切諸法無常斷的印記，一切諸法無增減的印記，一切法等同虛空的印記，一切諸法五眼道的印記，一切法如虛空的印記，一切諸法沒有分別如虛空的印記，一切諸法進入法界的印記，一切法如印記，一切諸法無過去、未來、現在的印記，一切諸法本性清凈的印記，一切法空的印記，一切法無相的印記，一切法無愿的印記，一切法無處無非處的印記，一切法苦的印記，一切法無我的印記，一切法寂靜的印記，一切法性沒有過失的印記，一切諸法第一義所攝取的印記，一切諸法如法性安住的印記，一切諸法畢竟解脫的印記，一切諸法無時的印記，一切諸法超越三世的印記，一切諸法味道同一的印記，一切諸法性無障礙的印記，一切諸法性無生的印記，一切諸法性無諍的印記，一切諸法性無覺觀的印記，一切諸法非色不可見的印記，一切諸法無屋宅的印記，一切諸法無對治的印記，一切諸法無業果的印記，一切諸法無作無受的印記，一切諸法無出滅的印記。善男子！這叫做『法句』。這樣的『法句』，就是過去、未來、現在諸佛的菩提。（菩提：覺悟的智慧）這樣的法印句，攝取了八萬四千法聚。善男子！如果能夠這樣觀察法聚，就能獲得無生法忍。（無生法忍：菩薩證悟的境界，對諸法不生不滅的真理有所領悟）善男子！如果有尚未種下善根的人，聽到這些法后就能種下善根，摧毀魔業。善男子！如果這樣觀察，就能獲得無盡器陀羅尼。（陀羅尼：總持，能持一切善法，遮一切惡法的力量）

【English Translation】 English version The nature of Dharma is light. 'Sa' is also all Dharma doors, 'Sa' refers to cultivating the Eightfold Path. (Eightfold Path: the Buddhist path to liberation, including Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration) 'Bha' is also all Dharma doors, 'Bha' refers to all Dharmas being neither internal nor external. Good man! This is called the 'door phrase,' which can purify the mind, purify its heart, and understand the roots of sentient beings. 'Dharma phrases' refer to the seal of liberation of all Dharmas, the seal of non-duality of all Dharmas, the seal of impermanence and non-cessation of all Dharmas, the seal of no increase or decrease of all Dharmas, the seal of all Dharmas being equal to emptiness, the seal of the five eyes path of all Dharmas, the seal of all Dharmas being like emptiness, the seal of all Dharmas being without discrimination like emptiness, the seal of all Dharmas entering the Dharma realm, the seal of all Dharmas being like a seal, the seal of all Dharmas being without past, future, or present, the seal of the pure nature of all Dharmas, the seal of emptiness of all Dharmas, the seal of no-form of all Dharmas, the seal of no-wish of all Dharmas, the seal of all Dharmas being without place or non-place, the seal of suffering of all Dharmas, the seal of no-self of all Dharmas, the seal of tranquility of all Dharmas, the seal of the nature of all Dharmas being without fault, the seal of all Dharmas being taken by the supreme meaning, the seal of all Dharmas abiding in the nature of Dharma, the seal of the ultimate liberation of all Dharmas, the seal of all Dharmas being without time, the seal of all Dharmas transcending the three times, the seal of all Dharmas having the same taste, the seal of the nature of all Dharmas being unobstructed, the seal of the nature of all Dharmas being unborn, the seal of the nature of all Dharmas being without contention, the seal of the nature of all Dharmas being without perception or observation, the seal of all Dharmas being non-form and invisible, the seal of all Dharmas being without a dwelling, the seal of all Dharmas being without remedy, the seal of all Dharmas being without karmic results, the seal of all Dharmas being without action or reception, the seal of all Dharmas being without arising or ceasing. Good man! This is called 'Dharma phrases.' Such 'Dharma phrases' are the Bodhi of all Buddhas of the past, future, and present. (Bodhi: the wisdom of enlightenment) Such Dharma seal phrases encompass the eighty-four thousand Dharma aggregates. Good man! If one can observe the Dharma aggregates in this way, one can attain the forbearance of non-arising Dharma. (Non-arising Dharma forbearance: the state of enlightenment of a Bodhisattva, having realized the truth of the non-arising and non-ceasing of all Dharmas) Good man! If there are those who have not yet planted good roots, upon hearing these Dharmas, they can plant good roots and destroy the works of Mara. Good man! If one observes in this way, one can attain the inexhaustible vessel Dharani. (Dharani: a power that upholds all good Dharmas and prevents all evil Dharmas)

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，如是等法悉能攝取八萬四千三昧、八萬四千眾生行性，是名法句。

「金剛句者，其身不壞猶如金剛。何以故？法性不壞故，智慧之效能破無明，是故智慧名金剛句。五逆之罪壞一切善，是故五逆名金剛句。不凈之觀能壞貪慾，是故不凈名金剛句。慈心之觀能壞瞋恚，是故慈心名金剛句。觀十二緣能壞愚癡，是故觀緣名金剛句。一眾生心攝取一切眾生之心，名金剛句。一眾生心一切眾生心悉皆平等，名金剛句。一切佛一佛皆悉平等，名金剛句。一福田一切福田無盡平等，名金剛句。一切諸法如虛空等，名金剛句。一切諸法等同一味，名金剛句。一切諸法及以佛法平等無二，名金剛句。金剛三昧能壞一切諸魔惡業，名金剛句。如來妙音壞諸惡聲，名金剛句。觀無生滅過生老死，名金剛句。

「善男子！如是等法名金剛句，名堅牢句，名不壞句，名不破句，名平等句，名為實句，名無二句、不退轉句、大寂靜句、無能作過句、不增不減句，無有有句、無有法句、真句、有句、不謗佛句、依法句、共僧句、如爾句、分別三世句、勇健句、梵句、慈句、心句、虛空句、菩提句、不低句、法相句、無相句、心意識無住句、波旬句、破魔句、無上句、無勝句、廣句、行己境界句、入佛境界句、無覺觀句、於法界所不

【現代漢語翻譯】 現代漢語譯本：像這樣的法門能夠統攝八萬四千種三昧（專注的境界）和八萬四千種眾生的行為習性，這被稱為法句。

『金剛句』是指其自身堅不可摧，如同金剛一般。為什麼呢？因為法的本性是不可摧毀的，智慧的力量能夠破除無明（對事物真相的迷惑），所以智慧被稱為金剛句。犯下五逆重罪會摧毀一切善行，所以五逆被稱為金剛句。修習不凈觀能夠破除貪慾，所以不凈觀被稱為金剛句。修習慈心觀能夠破除嗔恚，所以慈心觀被稱為金剛句。觀察十二因緣能夠破除愚癡，所以觀察因緣被稱為金剛句。一個眾生的心能夠統攝一切眾生的心，這被稱為金剛句。一個眾生的心與一切眾生的心完全平等，這被稱為金剛句。一切佛與一佛完全平等，這被稱為金剛句。一個福田與一切無盡的福田平等，這被稱為金剛句。一切諸法如同虛空一般，這被稱為金剛句。一切諸法等同於一種味道，這被稱為金剛句。一切諸法與佛法平等無二，這被稱為金剛句。金剛三昧能夠摧毀一切魔障和惡業，這被稱為金剛句。如來的美妙聲音能夠摧毀一切惡聲，這被稱為金剛句。觀察無生無滅，超越生老病死，這被稱為金剛句。

『善男子！』像這樣的法門被稱為金剛句，也稱為堅牢句、不壞句、不破句、平等句、真實句、無二句、不退轉句、大寂靜句、無能作過句、不增不減句、無有有句、無有法句、真句、有句、不誹謗佛句、依法句、共僧句、如是句、分別三世句、勇健句、梵句、慈句、心句、虛空句、菩提句、不低句、法相句、無相句、心意識無住句、波旬句、破魔句、無上句、無勝句、廣句、行己境界句、入佛境界句、無覺觀句、在法界中不

【English Translation】 English version: Such dharmas are able to encompass the eighty-four thousand samadhis (states of concentration) and the eighty-four thousand behavioral tendencies of sentient beings; this is called a Dharma phrase.

『Vajra phrase』 refers to that which is indestructible like a vajra (diamond). Why? Because the nature of dharma is indestructible, and the power of wisdom can break through ignorance (delusion about the true nature of things), therefore wisdom is called a vajra phrase. Committing the five heinous offenses destroys all good deeds, therefore the five heinous offenses are called a vajra phrase. Practicing the contemplation of impurity can break through desire, therefore the contemplation of impurity is called a vajra phrase. Practicing the contemplation of loving-kindness can break through anger, therefore the contemplation of loving-kindness is called a vajra phrase. Observing the twelve links of dependent origination can break through ignorance, therefore observing dependent origination is called a vajra phrase. The mind of one sentient being can encompass the minds of all sentient beings; this is called a vajra phrase. The mind of one sentient being is completely equal to the minds of all sentient beings; this is called a vajra phrase. All Buddhas are completely equal to one Buddha; this is called a vajra phrase. One field of merit is equal to all endless fields of merit; this is called a vajra phrase. All dharmas are like empty space; this is called a vajra phrase. All dharmas are equal to one taste; this is called a vajra phrase. All dharmas and the Buddha dharma are equal and non-dual; this is called a vajra phrase. The vajra samadhi can destroy all demonic obstacles and evil karma; this is called a vajra phrase. The wonderful sound of the Tathagata can destroy all evil sounds; this is called a vajra phrase. Observing no birth and no death, transcending birth, old age, sickness, and death; this is called a vajra phrase.

『Good man!』 Such dharmas are called vajra phrases, also called firm phrases, indestructible phrases, unbreakable phrases, equal phrases, true phrases, non-dual phrases, non-retrogressing phrases, great tranquility phrases, incapable of being transgressed phrases, neither increasing nor decreasing phrases, no-being phrases, no-dharma phrases, true phrases, being phrases, non-slandering the Buddha phrases, according to the dharma phrases, shared with the Sangha phrases, such as that phrases, distinguishing the three times phrases, courageous phrases, Brahma phrases, loving-kindness phrases, mind phrases, empty space phrases, Bodhi phrases, not low phrases, dharma characteristic phrases, no characteristic phrases, mind consciousness non-abiding phrases, Mara phrases, breaking the demon phrases, unsurpassed phrases, no victory phrases, vast phrases, practicing one's own realm phrases, entering the Buddha's realm phrases, no perception and observation phrases, in the dharma realm not

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分別句、無句句。

「善男子！若有菩薩能解如是等句義者，必當坐于菩提樹下，金剛師子法座之上。」

說是法時，八千菩薩得入法門陀羅尼，亦獲一切眾生平等三昧。

爾時，十方諸來菩薩以妙香華、種種伎樂供養于佛，說偈贊曰：

「我今敬禮無上尊，　　能知一切眾生聲， 　說相無相實一相，　　而得妙相三十二。 　若有眾生一一心，　　平等攝諸眾生心， 　說行無行實一行，　　是故我禮無上尊。 　如來真實知因果，　　故為眾生說業報， 　真如法界非有無，　　是故我贊無上尊。 　一切眾生無覺觀，　　其心本凈無有貪， 　從因緣故生貪慾，　　是故我禮真智因。 　我見佛身種種色，　　而如來身實無色， 　愍眾故示無色色，　　我禮人中師子王。 　一切福田入一田，　　而是一田無增減， 　不動法界不轉移，　　是故我禮人像王。 　觀諸眾生心如幻，　　諸法菩提亦復然， 　知一切法皆平等，　　是故我禮無平等。 　觀諸法界悉平等，　　故說諸法無一二， 　非有非無是解脫，　　是故我禮斷二見。 　日月可說墜落地，　　猛風可說索繫縛， 　須彌可說口吹動，　　不可說佛有二語。 　實語真語及凈語，　　身心清凈如虛空， 　世法不染

【現代漢語翻譯】 現代漢語譯本 分別句和無分別句。 『善男子！如果菩薩能夠理解這些句子的含義，必定會坐在菩提樹下，金剛獅子法座之上。』 當佛陀宣說此法時，八千位菩薩證入了法門陀羅尼（總持，能持一切善法，不失不忘的禪定），也獲得了平等對待一切眾生的三昧（禪定）。 那時，十方前來的菩薩們用美妙的香花和各種樂器供養佛陀，並以偈頌讚嘆道： 『我今恭敬頂禮無上尊，能知曉一切眾生的聲音， 宣說有相和無相實則是一相，卻能顯現微妙的三十二相。 如果眾生能以平等心對待每一個心念，就能平等地攝受所有眾生的心， 宣說修行和無修行實則是一行，因此我頂禮無上尊。 如來真實了知因果，所以為眾生宣說業報， 真如法界非有非無，因此我讚歎無上尊。 一切眾生沒有覺察和觀照，他們的心本來清凈沒有貪慾， 因為因緣的緣故才產生貪慾，因此我頂禮真智之因。 我看到佛身有種種顏色，而如來身實際上沒有顏色， 爲了憐憫眾生才示現無色之相，我頂禮人中獅子王。 一切福田都歸入一田，而這一田既不增加也不減少， 不動的法界不會轉移，因此我頂禮人中象王。 觀察眾生的心如同幻象，諸法和菩提也是如此， 了知一切法都是平等的，因此我頂禮無平等。 觀察諸法界都是平等的，所以說諸法沒有一和二， 非有非無是解脫，因此我頂禮斷除二見。 日月可以被說成墜落到地上，猛烈的風可以被說成用繩索捆綁， 須彌山可以被說成被口吹動，但不能說佛陀有二種言語。 佛陀所說的是真實語、真語和清凈語，身心清凈如同虛空， 不被世俗的法則所污染。

【English Translation】 English version Sentences with distinctions and sentences without distinctions. 『Good man! If a Bodhisattva can understand the meaning of these sentences, he will surely sit under the Bodhi tree, upon the Vajra Lion Dharma seat.』 When the Buddha was expounding this Dharma, eight thousand Bodhisattvas attained the Dharani (a mnemonic device, a meditative state of retaining all good dharmas without loss or forgetfulness) of the Dharma gate, and also obtained the Samadhi (meditative absorption) of equality towards all sentient beings. At that time, Bodhisattvas from the ten directions came and offered fragrant flowers and various musical instruments to the Buddha, and praised him with verses: 『I now respectfully bow to the Supreme Honored One, who can know the voices of all sentient beings, Expounding that form and formlessness are actually one form, yet manifesting the wondrous thirty-two marks. If sentient beings can treat each thought with an equal mind, they can equally embrace the minds of all sentient beings, Expounding that practice and non-practice are actually one practice, therefore I bow to the Supreme Honored One. The Tathagata truly knows cause and effect, therefore he expounds karmic retribution to sentient beings, The true suchness of the Dharma realm is neither existent nor non-existent, therefore I praise the Supreme Honored One. All sentient beings have no awareness or contemplation, their minds are originally pure without greed, It is because of conditions that greed arises, therefore I bow to the cause of true wisdom. I see the Buddha's body with various colors, but the Tathagata's body is actually without color, Out of compassion for sentient beings, he manifests the formless, I bow to the Lion King among men. All fields of merit enter into one field, and this one field neither increases nor decreases, The unmoving Dharma realm does not shift, therefore I bow to the Elephant King among men. Observing the minds of sentient beings as illusions, the dharmas and Bodhi are also like this, Knowing that all dharmas are equal, therefore I bow to the non-equality. Observing that all Dharma realms are equal, therefore it is said that dharmas are not one or two, Neither existent nor non-existent is liberation, therefore I bow to the cutting off of dualistic views. The sun and moon can be said to fall to the ground, fierce winds can be said to be bound by ropes, Mount Sumeru can be said to be blown by the mouth, but it cannot be said that the Buddha has two kinds of speech. The Buddha's words are true words, real words, and pure words, his body and mind are pure like the void, Not defiled by worldly laws.

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如蓮花，　　是故我禮無上尊。 　若有能贊如是德，　　即獲如是之功德， 　我為如是諸功德，　　敬禮如是功德聚。」

時，諸菩薩既讚歎已，白佛言世尊：「夫大寶者，所謂佛也。佛出世者即是樂出，佛出世者即是信出，佛出世者即是念出，佛出世者即是智出，佛出世者即是施、戒、忍、精進、禪定、慧出，佛出世者即是慈出悲喜捨出，佛出世者即是十二因緣法義智出，佛出世者即是念處、正勤、如意、根、力、覺、道一切善法出。」

爾時，眾中有一菩薩名曰慧聚，白佛言：「世尊！生老病死出於世者即是佛出，無明愛出即是佛出，貪恚癡出即是佛出，一切疑網煩惱出者即是佛出。何以故？若如是等法不出世者，佛以何緣出現於世？」

佛言：「善哉，善哉！善男子！實如所言。」

爾時，海慧菩薩言：「世尊！若有不見如是等法，時如來為出於世、不出於世？」

「善男子！菩薩初發菩提心時，真實不知如是等法，是故我為而宣說之。

「善男子！菩薩有四種：一者、初發菩提之心；二者、修行菩提之道；三者、堅固不退菩提；四者、一生當補佛處。發心菩薩見佛色相，見已即發菩提之心。修行菩薩見佛具足一切善法，見已即發菩提之心。不退菩薩見如來身及一切

【現代漢語翻譯】 現代漢語譯本：

如同蓮花一般清凈，因此我禮敬無上尊。 如果有人能夠讚歎這樣的功德，就會獲得這樣的功德。 我爲了這些功德，敬禮這樣的功德聚集。

當時，諸位菩薩讚歎完畢后，對佛說：『世尊，所謂的大寶，指的就是佛。佛出世就是快樂的出現，佛出世就是信心的出現，佛出世就是正念的出現，佛出世就是智慧的出現，佛出世就是佈施、持戒、忍辱、精進、禪定、智慧的出現，佛出世就是慈、悲、喜、舍的出現，佛出世就是十二因緣法義智慧的出現，佛出世就是四念處、四正勤、四如意足、五根、五力、七覺支、八正道一切善法的出現。』

這時，大眾中有一位菩薩名叫慧聚，對佛說：『世尊！生老病死出現在世間，就是佛的出現；無明（avidya）和愛（trsna）的出現，就是佛的出現；貪（raga）、嗔（dvesa）、癡（moha）的出現，就是佛的出現；一切疑惑、網羅、煩惱的出現，就是佛的出現。為什麼呢？如果這些法不出現在世間，佛又因何緣故出現在世間呢？』

佛說：『好啊，好啊！善男子！確實如你所說。』

這時，海慧菩薩說：『世尊！如果有人沒有見到這些法，那麼如來是出世還是不出世呢？』

『善男子！菩薩初發菩提心的時候，確實不知道這些法，所以我就為他們宣說這些法。

『善男子！菩薩有四種：第一種是初發菩提心的菩薩；第二種是修行菩提之道的菩薩；第三種是堅固不退轉的菩薩；第四種是一生就能補處成佛的菩薩。發心的菩薩見到佛的色相，見到后就發起菩提心。修行的菩薩見到佛具足一切善法，見到后就發起菩提心。不退轉的菩薩見到如來的身體以及一切』 English version:

Like a lotus flower, therefore I bow to the Supreme Honored One. If one can praise such virtues, one will obtain such merits. For these merits, I respectfully bow to this gathering of merits.

At that time, the Bodhisattvas, having praised, said to the Buddha: 'World Honored One, the great treasure is the Buddha. The Buddha's appearance in the world is the appearance of joy, the Buddha's appearance in the world is the appearance of faith, the Buddha's appearance in the world is the appearance of mindfulness, the Buddha's appearance in the world is the appearance of wisdom, the Buddha's appearance in the world is the appearance of giving, morality, patience, diligence, meditation, and wisdom, the Buddha's appearance in the world is the appearance of loving-kindness, compassion, joy, and equanimity, the Buddha's appearance in the world is the appearance of the wisdom of the twelve links of dependent origination, the Buddha's appearance in the world is the appearance of the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, all good dharmas.'

At that time, among the assembly, there was a Bodhisattva named Wisdom Gathering, who said to the Buddha: 'World Honored One! The appearance of birth, old age, sickness, and death in the world is the appearance of the Buddha; the appearance of ignorance (avidya) and craving (trsna) is the appearance of the Buddha; the appearance of greed (raga), hatred (dvesa), and delusion (moha) is the appearance of the Buddha; the appearance of all doubts, nets, and afflictions is the appearance of the Buddha. Why is that? If these dharmas did not appear in the world, for what reason would the Buddha appear in the world?'

The Buddha said: 'Excellent, excellent! Good man! It is indeed as you say.'

At that time, Bodhisattva Ocean of Wisdom said: 'World Honored One! If someone does not see these dharmas, does the Tathagata appear in the world or not?'

'Good man! When a Bodhisattva first generates the Bodhi mind, they truly do not know these dharmas, therefore I explain these dharmas for them.

'Good man! There are four kinds of Bodhisattvas: the first is the Bodhisattva who has just generated the Bodhi mind; the second is the Bodhisattva who is practicing the path of Bodhi; the third is the Bodhisattva who is firm and unretreating in Bodhi; and the fourth is the Bodhisattva who will become a Buddha in one lifetime. The Bodhisattva who has generated the mind sees the physical form of the Buddha, and having seen it, generates the Bodhi mind. The Bodhisattva who is practicing sees the Buddha possessing all good dharmas, and having seen it, generates the Bodhi mind. The unretreating Bodhisattva sees the body of the Tathagata and all'

【English Translation】 Like a lotus flower, therefore I bow to the Supreme Honored One. If one can praise such virtues, one will obtain such merits. For these merits, I respectfully bow to this gathering of merits.

At that time, the Bodhisattvas, having praised, said to the Buddha: 'World Honored One, the great treasure is the Buddha. The Buddha's appearance in the world is the appearance of joy, the Buddha's appearance in the world is the appearance of faith, the Buddha's appearance in the world is the appearance of mindfulness, the Buddha's appearance in the world is the appearance of wisdom, the Buddha's appearance in the world is the appearance of giving, morality, patience, diligence, meditation, and wisdom, the Buddha's appearance in the world is the appearance of loving-kindness, compassion, joy, and equanimity, the Buddha's appearance in the world is the appearance of the wisdom of the twelve links of dependent origination, the Buddha's appearance in the world is the appearance of the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, all good dharmas.'

At that time, among the assembly, there was a Bodhisattva named Wisdom Gathering, who said to the Buddha: 'World Honored One! The appearance of birth, old age, sickness, and death in the world is the appearance of the Buddha; the appearance of ignorance (avidya) and craving (trsna) is the appearance of the Buddha; the appearance of greed (raga), hatred (dvesa), and delusion (moha) is the appearance of the Buddha; the appearance of all doubts, nets, and afflictions is the appearance of the Buddha. Why is that? If these dharmas did not appear in the world, for what reason would the Buddha appear in the world?'

The Buddha said: 'Excellent, excellent! Good man! It is indeed as you say.'

At that time, Bodhisattva Ocean of Wisdom said: 'World Honored One! If someone does not see these dharmas, does the Tathagata appear in the world or not?'

'Good man! When a Bodhisattva first generates the Bodhi mind, they truly do not know these dharmas, therefore I explain these dharmas for them.

'Good man! There are four kinds of Bodhisattvas: the first is the Bodhisattva who has just generated the Bodhi mind; the second is the Bodhisattva who is practicing the path of Bodhi; the third is the Bodhisattva who is firm and unretreating in Bodhi; and the fourth is the Bodhisattva who will become a Buddha in one lifetime. The Bodhisattva who has generated the mind sees the physical form of the Buddha, and having seen it, generates the Bodhi mind. The Bodhisattva who is practicing sees the Buddha possessing all good dharmas, and having seen it, generates the Bodhi mind. The unretreating Bodhisattva sees the body of the Tathagata and all'

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法皆悉平等。一生菩薩不見如來所有功德及一切法。何以故？所得慧眼了了凈故，斷二見故，凈智慧故。若不見凈不凈，不見非凈非不凈，是人即能明見如來。

「善男子！我昔如是見然燈佛，見已即得無生法忍，亦能了了知得無得。得已即時上升虛空，高七多羅樹，處空住已，了了得知一切法界，了了知已心無所住，無所住已，得六萬三昧門。時然燈佛即授我記：『摩納！汝于來世當得作佛，號釋迦如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』我于爾時都不聞是授記音聲，亦無佛想，及授記想；我于爾時三種凈慧：不見我想、不見佛想，及授記想。復有三凈：不見於我、不見眾生，及以正法。復有三凈：不見名、不見色、不見因。復有三凈：見一切陰悉入法陰、見一切界悉入法界、見一切入悉入法入。復有三凈：過去已盡、未來不生、現在不住。復有三凈：觀身如水月、觀聲不可說、觀心不可見。復有三凈：空無相愿。若如是見，即是真實見於授記。

「善男子！若有菩薩作如是見，是名實見。」

大方等大集經卷第十 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十一

北涼天竺三藏曇無讖譯海慧菩薩

【現代漢語翻譯】 現代漢語譯本：一切法都是平等的。一位初生的菩薩不會看到如來（Tathagata，佛的稱號）的所有功德和一切法。為什麼呢？因為他所獲得的慧眼清凈明澈，斷除了兩種見解（二見，指有見和無見），智慧清凈的緣故。如果他看不到清凈與不清凈，也看不到非清凈非不清凈，這個人就能明晰地見到如來。 『善男子！我過去就是這樣見到然燈佛（Dipamkara，過去佛之一），見到后立即獲得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），也能明晰地知道得到與未得。得到后，我立即上升到虛空，高七多羅樹（Tala，一種高大的樹）的高度，在空中住下後，明晰地知道了一切法界（Dharmadhatu，宇宙萬法所依之處），明晰地知道後心中沒有任何執著，沒有執著后，獲得了六萬三昧門（Samadhi，禪定）。當時，然燈佛就給我授記：『摩納（Manava，青年），你將來會成佛，號為釋迦如來（Sakyamuni Tathagata）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，智慧和行為都圓滿的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purisadamyasarathi，調御眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。』我當時沒有聽到這個授記的聲音，也沒有佛的念頭，以及授記的念頭；我當時有三種清凈的智慧：看不到我的念頭、看不到佛的念頭，以及授記的念頭。還有三種清凈：看不到我、看不到眾生，以及正法。還有三種清凈：看不到名、看不到色、看不到因。還有三種清凈：看到一切陰（Skandha，構成人身的五種要素）都歸入法陰、看到一切界（Dhatu，構成宇宙的十八種要素）都歸入法界、看到一切入（Ayatana，產生認識的十二種要素）都歸入法入。還有三種清凈：過去已經結束、未來不會產生、現在不會停留。還有三種清凈：觀察身體如同水中的月亮、觀察聲音不可言說、觀察心不可見。還有三種清凈：空、無相、無愿。如果這樣觀察，就是真實地見到授記。 『善男子！如果有菩薩這樣觀察，這才是真正的見。』 《大方等大集經》卷第十 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第十一 北涼天竺三藏曇無讖譯海慧菩薩

【English Translation】 English version: All dharmas are equal. A newly born Bodhisattva does not see all the merits and all the dharmas of the Tathagata (the title of a Buddha). Why is that? Because the wisdom eye he has obtained is clear and pure, because he has cut off the two views (two views, referring to the views of existence and non-existence), and because his wisdom is pure. If he does not see purity and impurity, and does not see neither purity nor impurity, this person can clearly see the Tathagata. 'Good man! In the past, I saw Dipamkara Buddha (one of the past Buddhas) in this way. After seeing him, I immediately obtained the Anutpattika-dharma-ksanti (the realization of the truth that all dharmas are neither born nor destroyed), and I could also clearly know what was obtained and what was not obtained. After obtaining it, I immediately rose into the void, to a height of seven Tala trees (a tall tree), and after dwelling in the void, I clearly knew all the Dharmadhatu (the place where all the dharmas of the universe rely), and after clearly knowing it, there was no attachment in my heart. After having no attachment, I obtained sixty thousand Samadhi (meditative concentration) gates. At that time, Dipamkara Buddha gave me a prophecy: 『Manava (youth), in the future, you will become a Buddha, named Sakyamuni Tathagata, Arhat (worthy of offering), Samyaksambuddha (fully enlightened one), Vidya-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled one), Purisadamyasarathi (tamer of beings), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (respected one).』 At that time, I did not hear the sound of this prophecy, nor did I have the thought of a Buddha, nor the thought of a prophecy; at that time, I had three pure wisdoms: I did not see the thought of myself, I did not see the thought of a Buddha, and I did not see the thought of a prophecy. There were also three purities: not seeing myself, not seeing sentient beings, and not seeing the true Dharma. There were also three purities: not seeing name, not seeing form, and not seeing cause. There were also three purities: seeing all the Skandhas (the five aggregates that constitute a person) enter the Dharma Skandha, seeing all the Dhatus (the eighteen elements that constitute the universe) enter the Dharmadhatu, and seeing all the Ayatanas (the twelve elements that produce cognition) enter the Dharma Ayatana. There were also three purities: the past has ended, the future will not arise, and the present will not stay. There were also three purities: observing the body like the moon in the water, observing sound as unspeakable, and observing the mind as invisible. There were also three purities: emptiness, signlessness, and wishlessness. If one observes in this way, it is the true seeing of the prophecy. 'Good man! If a Bodhisattva observes in this way, this is called true seeing.' The Great Vaipulya Mahasamghata Sutra, Volume 10 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra The Great Vaipulya Mahasamghata Sutra, Volume 11 Translated by Tripitaka Dharmaraksha of Northern Liang, Bodhisattva Haihui

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品第五之四

爾時，海慧菩薩白佛言：「世尊！菩薩摩訶薩若有具足如是等見，發何等愿？」

佛言：「善男子！如是之人如本發願，菩薩摩訶薩若心在定、若不在定，為眾生故如本發願。

「善男子！譬如人有甘蔗稻田具滿一頃，其地平正，欲溉灌時開其水口縱之令去，更不施功自然周遍。善男子！菩薩摩訶薩亦復如是，若在定中繫心思惟，若不在定不思惟時，為眾生故如本發願，所作善根，悉皆愿與眾生共之，共已迴向無上佛法。菩薩心凈，戒忍定慧亦復清凈，觀于佛法及諸眾生平等無二。雖有是愿初無有心，是故菩薩雖復無心，于諸眾生而誓願力未常不及，所有善根悉與共之，共已迴向無上菩提。

「善男子！如娑羅樹有人斫伐根，既斷已隨斫而倒。善男子！菩薩摩訶薩亦復如是，修集三昧常向菩提。假使有人唱言：『是樹莫斫處墮。』是樹猶故隨斫處倒。菩薩摩訶薩亦復如是，所修善法欲令不向無上菩提，則無是處。何以故？法性爾故。菩薩摩訶薩所修善法，唯為不斷三寶種性、為凈佛土、為莊嚴身三十二相八十種好、為莊嚴口說法之時眾生樂聞、為莊嚴心觀諸眾生平等無二、為得佛法諸佛三昧。菩薩雖不貪如是法，而能自在得如是法。何以故？誓願力故。

「善男子！譬如

【現代漢語翻譯】 現代漢語譯本 當時，海慧菩薩對佛說：『世尊！如果菩薩摩訶薩具備了這樣的見解，會發起什麼樣的愿呢？』 佛說：『善男子！這樣的人會像最初發愿時那樣，菩薩摩訶薩無論心在定中還是不在定中，爲了眾生的緣故都會像最初發愿時那樣。』 『善男子！譬如有人有一頃長滿甘蔗和稻子的田地，那塊地平坦方正，想要灌溉的時候，打開水口讓水流出去，不用再費力氣，水自然就會流遍整個田地。善男子！菩薩摩訶薩也是這樣，如果在定中繫念思維，或者不在定中不思維的時候，爲了眾生的緣故，都會像最初發愿時那樣，所做的善根，全部都願意與眾生共同分享，分享之後迴向于無上的佛法。菩薩的心清凈，戒、忍、定、慧也同樣清凈，觀察佛法和一切眾生平等沒有差別。雖然有這樣的願望，但最初並沒有執著的心，所以菩薩雖然沒有執著的心，對於一切眾生，他的誓願力量卻從來沒有缺失，所有善根都與眾生共同分享，分享之後迴向于無上菩提。』 『善男子！就像娑羅樹，有人砍伐它的根，根被砍斷後，樹就會隨著砍伐的方向倒下。善男子！菩薩摩訶薩也是這樣，修習三昧，常常趨向菩提。假使有人說：『這棵樹不要朝砍伐的地方倒下。』這棵樹仍然會朝砍伐的地方倒下。菩薩摩訶薩也是這樣，所修的善法想要不趨向無上菩提，是不可能的。為什麼呢？因為法性就是如此。菩薩摩訶薩所修的善法，只是爲了不斷絕三寶（佛、法、僧）的種性，爲了清凈佛土，爲了莊嚴自身的三十二相和八十種好，爲了莊嚴口，在說法的時候讓眾生樂於聽聞，爲了莊嚴心，觀察一切眾生平等沒有差別，爲了獲得佛法和諸佛的三昧。菩薩雖然不貪求這些法，卻能自在地獲得這些法。為什麼呢？因為誓願的力量。』 『善男子！譬如』

【English Translation】 English version At that time, Bodhisattva Mahasattva (Great Being) Sea Wisdom said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva possesses such views, what kind of vows do they make?' The Buddha said, 'Good man! Such a person makes vows as they originally did. Whether a Bodhisattva Mahasattva's mind is in samadhi (meditative concentration) or not, for the sake of sentient beings, they make vows as they originally did.' 'Good man! It is like a person who has a field of sugarcane and rice, fully one acre in size. The land is flat and even. When they want to irrigate it, they open the water gate and let the water flow out. Without further effort, the water naturally spreads throughout the field. Good man! Bodhisattva Mahasattvas are also like this. Whether they are in samadhi, focusing their minds in contemplation, or not in samadhi, not contemplating, for the sake of sentient beings, they make vows as they originally did. All the roots of good they have cultivated, they wish to share with all sentient beings. Having shared them, they dedicate them to the unsurpassed Buddha Dharma. The Bodhisattva's mind is pure, and their precepts, patience, samadhi, and wisdom are also pure. They observe the Buddha Dharma and all sentient beings as equal and without duality. Although they have such vows, they initially have no attachment. Therefore, although Bodhisattvas have no attachment, their power of vows towards all sentient beings is never lacking. All the roots of good they have, they share with them. Having shared them, they dedicate them to unsurpassed Bodhi (enlightenment).' 'Good man! It is like a sala tree. If someone cuts its roots, once the roots are severed, the tree will fall in the direction of the cut. Good man! Bodhisattva Mahasattvas are also like this. They cultivate samadhi and always turn towards Bodhi. Even if someone were to say, 'Do not let this tree fall in the direction of the cut,' the tree would still fall in the direction of the cut. Bodhisattva Mahasattvas are also like this. It is impossible for the good they cultivate not to turn towards unsurpassed Bodhi. Why? Because such is the nature of Dharma. The good that Bodhisattva Mahasattvas cultivate is solely for the purpose of not severing the lineage of the Three Jewels (Buddha, Dharma, Sangha), for purifying the Buddha lands, for adorning their bodies with the thirty-two marks and eighty minor characteristics, for adorning their mouths so that when they speak the Dharma, sentient beings will be delighted to hear it, for adorning their minds so that they see all sentient beings as equal and without duality, and for attaining the Buddha Dharma and the samadhi of all Buddhas. Although Bodhisattvas do not crave these dharmas, they can freely attain them. Why? Because of the power of their vows.' 'Good man! It is like'

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陶師，泥在輪時不得物名，既成器已名隨物立。菩薩善法亦復如是，未發願時則不能得波羅蜜名，是故菩薩一切善法要當發願。

「善男子！譬如金師金未成器，亦不得名，及其成已得瓔珞名。菩薩善法亦復如是，未發願時則不能得波羅蜜名。

「善男子！譬如比丘欲入滅定先立誓願：『我今入定。若揵椎鳴乃當起出。』而是定中無揵椎音，以願力故鳴揵椎時則便出定。善男子！菩薩摩訶薩亦復如是，憐愍眾生作如是愿：『諸未度者我當度之，諸未脫者我當脫之。』修菩提時入深三昧，以悲力故念諸眾生，不證聲聞、辟支佛乘，是故菩薩雖復修集三十七品而不得果。善男子！菩薩所行不可思議，雖入深定亦不證得沙門道果。

「善男子！譬如二人慾過猛火，其一人者著金剛鎧即能過之，其一人者身被幹草為火所焚。何以故？草則易燒，金則堅故。菩薩摩訶薩亦復如是，憐愍眾生專念菩提，莊嚴甚深無量三昧，以三昧力能過聲聞、緣覺正位不取果證，從定起已得正覺道如來三昧。被幹草者喻于聲聞，聲聞之人厭悔生死，于諸眾生無慈悲心，是故不能過於聲聞、緣覺正位。何以故？二乘之人于福德中生知足想，菩薩之人于福德中心無厭足。金剛鎧喻空無相愿，大猛火者喻諸行法，菩薩摩訶薩觀一切法空

【現代漢語翻譯】 現代漢語譯本：陶工製作陶器時，泥土在輪盤上轉動時沒有特定的名稱，一旦製成器皿，名稱就隨著器皿的形狀而確定。菩薩的善行也是如此，在沒有發願之前，就不能獲得波羅蜜（Paramita，意為「到達彼岸」）的名稱。因此，菩薩的一切善行都應當發願。 『善男子！』譬如金匠製作金器，在金子沒有製成器皿之前，也沒有特定的名稱，一旦製成，就有了瓔珞（一種裝飾品）的名稱。菩薩的善行也是如此，在沒有發願之前，就不能獲得波羅蜜的名稱。 『善男子！』譬如比丘（Bhiksu，意為「出家修行者」）想要進入滅盡定（Nirodha-samapatti，一種禪定狀態），會先立下誓願：『我現在要入定。如果聽到揵椎（犍椎，一種敲擊的法器）的聲音，我就出定。』雖然在禪定中沒有揵椎的聲音，但因為願力的緣故，當揵椎敲響時，他就會出定。善男子！菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）也是如此，他們憐憫眾生，發願說：『對於那些尚未被度化的眾生，我將度化他們；對於那些尚未解脫的眾生，我將解脫他們。』當他們修習菩提（Bodhi，意為「覺悟」）時，會進入深層的三昧（Samadhi，意為「禪定」），因為悲憫的力量，他們會憶念眾生，而不證得聲聞（Sravaka，意為「聽聞佛法而修行的人」）、辟支佛（Pratyekabuddha，意為「獨自覺悟的人」）的果位。因此，菩薩即使修習三十七道品（菩提道品的三十七種修行方法），也不會證得果位。善男子！菩薩的修行是不可思議的，即使進入深定，也不會證得沙門（Sramana，意為「修行者」）的道果。 『善男子！』譬如兩個人想要穿過猛烈的火焰，其中一個人穿著金剛鎧甲（一種堅固的鎧甲），就能安然穿過；而另一個人身上裹著草，就會被火焰焚燒。為什麼呢？因為草容易燃燒，而金剛堅固。菩薩摩訶薩也是如此，他們憐憫眾生，專心念著菩提，以甚深無量的三昧來莊嚴自己，憑藉三昧的力量，能夠超越聲聞、緣覺的果位而不取證果，從禪定中出來后，就能獲得正覺之道，成就如來三昧（Tathagata-samadhi，意為「如來的禪定」）。身上裹草的人比喻聲聞，聲聞之人厭惡生死，對眾生沒有慈悲心，因此不能超越聲聞、緣覺的果位。為什麼呢？因為二乘（聲聞乘和緣覺乘）之人對於福德生起知足的想法，而菩薩對於福德則沒有滿足的時候。金剛鎧甲比喻空無相愿（Sunyata-animitta-pranidhana，意為「空性、無相的願力」），大猛火比喻諸行法（一切有為法），菩薩摩訶薩觀察一切法皆是空性。

【English Translation】 English version: When a potter is working with clay on the wheel, the clay does not have a specific name. Once it is formed into a vessel, the name is established according to the object. The same is true for the virtuous deeds of a Bodhisattva; before making a vow, they cannot attain the name of Paramita (perfection). Therefore, all virtuous deeds of a Bodhisattva should be accompanied by a vow. 'Good man!' Just as a goldsmith's gold does not have a name before it is made into an object, but once it is made, it is called an ornament. The same is true for the virtuous deeds of a Bodhisattva; before making a vow, they cannot attain the name of Paramita. 'Good man!' For example, a Bhiksu (monk) who wishes to enter Nirodha-samapatti (cessation of perception and feeling) first makes a vow: 'I will now enter meditation. If I hear the sound of the ghantha (a bell-like instrument), I will arise from meditation.' Although there is no sound of the ghantha in the meditation, due to the power of the vow, when the ghantha is struck, he will come out of meditation. Good man! The Bodhisattva-mahasattva (great Bodhisattva) is also like this. They have compassion for sentient beings and make vows such as: 'Those who have not been liberated, I will liberate; those who have not been freed, I will free.' When they cultivate Bodhi (enlightenment), they enter deep Samadhi (meditative absorption). Because of the power of compassion, they remember all sentient beings and do not attain the fruit of Sravaka (hearer) or Pratyekabuddha (solitary Buddha). Therefore, even if a Bodhisattva cultivates the thirty-seven factors of enlightenment, they do not attain the fruit. Good man! The practice of a Bodhisattva is inconceivable; even if they enter deep meditation, they do not attain the fruit of a Sramana (ascetic). 'Good man!' For example, if two people want to cross a raging fire, one person wearing a vajra armor (diamond armor) can cross safely, while the other person wrapped in grass will be burned by the fire. Why is this? Because grass is easily burned, while vajra is strong. The Bodhisattva-mahasattva is also like this. They have compassion for sentient beings, focus their minds on Bodhi, adorn themselves with profound and immeasurable Samadhi, and through the power of Samadhi, they can surpass the positions of Sravaka and Pratyekabuddha without attaining their fruits. After arising from meditation, they can attain the path of perfect enlightenment, the Tathagata-samadhi (meditation of the Tathagata). The person wrapped in grass is a metaphor for the Sravaka. Sravakas are weary of birth and death and have no compassion for sentient beings; therefore, they cannot surpass the positions of Sravaka and Pratyekabuddha. Why is this? Because those of the two vehicles (Sravaka and Pratyekabuddha) develop a sense of contentment with their merit, while Bodhisattvas never feel satisfied with their merit. The vajra armor is a metaphor for the vow of emptiness and non-appearance (Sunyata-animitta-pranidhana), and the raging fire is a metaphor for all conditioned phenomena. The Bodhisattva-mahasattva observes that all phenomena are empty.

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無相愿，而能不證沙門道果。」

「世尊！菩薩摩訶薩具足是事不可思議，修是三昧而不取證，行生死火不為所燒，菩薩摩訶薩成就方便入一切定，亦不為定之所誑惑，具方便故。雖行諸行心無染著，雖為邪見說沙門果，亦自不證沙門道果。」

佛言：「善哉，善哉！實如汝說。善男子！如三染汁盛以一器，所謂羅差、鬱金、青黛，染三種物，所謂毳、疊及憍奢耶衣。毳以漿浸則成青色，疊凈浣故成於黃色，憍奢耶衣先以灰浸則成赤色，如是三物，雖同一器受色各異。善男子！三乘之人亦復如是。器者喻于空無相愿；三種色者，喻于聲聞緣覺菩薩；隨衣受色，喻三種菩提。空無相愿亦不生念，與如是果、不與是果。善男子！毳喻聲聞，疊喻緣覺，憍奢耶衣喻菩薩乘。菩薩摩訶薩見一切法，如聾如盲、無有眾生，如是見時心無染著無有悔退。是時心中真實了知：我于眾生非有利益非無利益，亦為眾生修集大悲。

「善男子！譬如微妙凈琉璃寶，雖覆在泥經歷百年，其性常凈出已如本。菩薩摩訶薩亦復如是，了知心相本性清凈，客塵煩惱之所障污，而客煩惱實不能污清凈之心，猶珠在泥不為泥污。菩薩摩訶薩作如是念：『若我心性煩惱污者，我當云何能化眾生？』是故菩薩常樂修集福德莊嚴，樂在諸有

【現代漢語翻譯】 現代漢語譯本：『不執著于無相的願望，卻能不證得沙門道果。』 『世尊！菩薩摩訶薩具備這種不可思議的能力，修習這種三昧卻不求證果，在生死之火中行走而不被燒傷。菩薩摩訶薩成就方便之法，能入一切禪定，也不被禪定所迷惑，因為他們具備方便之法。雖然修行各種行為，內心卻不執著；雖然爲了邪見而宣說沙門果，自己卻不證得沙門道果。』 佛說：『好啊，好啊！確實如你所說。善男子！就像三種染料放在一個容器里，分別是茜草、鬱金和青黛，用來染三種不同的布料，分別是粗毛織物、細布和絲綢。粗毛織物浸泡在漿液中會變成青色，細布經過洗滌會變成黃色，絲綢先用灰浸泡會變成紅色。這三種布料，雖然在同一個容器中，染上的顏色卻各不相同。善男子！三乘之人也是如此。容器比喻空無相愿；三種顏色比喻聲聞、緣覺和菩薩；布料接受顏色，比喻三種菩提。空無相愿也不會生起念頭，說給予這個果報，不給予那個果報。善男子！粗毛織物比喻聲聞，細布比喻緣覺，絲綢比喻菩薩乘。菩薩摩訶薩看待一切法，如同聾子和瞎子一樣，沒有眾生的概念。這樣看待時，內心沒有執著，沒有後悔退縮。這時心中真實了知：我對眾生既沒有利益也沒有不利益，也為眾生修集大悲。』 『善男子！譬如一顆精美的凈琉璃寶珠，即使在泥土中埋藏百年，其本性仍然清凈，取出后依然如初。菩薩摩訶薩也是如此，了知心的本性是清凈的，只是被客塵煩惱所障蔽污染，但客塵煩惱實際上不能污染清凈的心，就像寶珠在泥土中不會被泥土污染一樣。菩薩摩訶薩會這樣想：『如果我的心性被煩惱污染，我怎麼能教化眾生呢？』因此，菩薩常常樂於修集福德莊嚴，樂於在各種存在中。』

【English Translation】 English version: 'Without attachment to the wish of no-form, yet able to not attain the fruit of a Shramana (ascetic).' 'World Honored One! A Bodhisattva Mahasattva possesses this inconceivable ability, cultivating this Samadhi (meditative absorption) without seeking to attain its fruit, walking in the fire of birth and death without being burned. A Bodhisattva Mahasattva achieves skillful means, able to enter all Samadhis, and is not deluded by Samadhi, because they possess skillful means. Although practicing various actions, their minds are not attached; although speaking of the fruit of a Shramana for the sake of wrong views, they themselves do not attain the fruit of a Shramana.' The Buddha said: 'Excellent, excellent! It is indeed as you say. Good man! It is like three dyes placed in one container, namely madder, turmeric, and indigo, used to dye three different fabrics, namely coarse wool, fine cloth, and silk. Coarse wool soaked in the liquid will turn blue, fine cloth washed will turn yellow, and silk first soaked in ash will turn red. These three fabrics, although in the same container, receive different colors. Good man! The people of the three vehicles are also like this. The container is a metaphor for the wish of emptiness and no-form; the three colors are metaphors for the Shravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas; the fabrics receiving color are metaphors for the three Bodhis (enlightenments). The wish of emptiness and no-form also does not give rise to the thought of giving this fruit or not giving that fruit. Good man! Coarse wool is a metaphor for Shravakas, fine cloth is a metaphor for Pratyekabuddhas, and silk is a metaphor for the Bodhisattva vehicle. A Bodhisattva Mahasattva views all dharmas (phenomena) as if they were deaf and blind, without the concept of sentient beings. When viewing in this way, their minds have no attachment, no regret, and no retreat. At this time, they truly understand in their hearts: I have neither benefit nor non-benefit for sentient beings, and I also cultivate great compassion for sentient beings.' 'Good man! It is like a fine, pure crystal gem, even if buried in mud for a hundred years, its nature remains pure, and when taken out, it is as it was originally. A Bodhisattva Mahasattva is also like this, understanding that the nature of the mind is pure, only obscured and defiled by the dust of afflictions, but the dust of afflictions cannot actually defile the pure mind, just as a gem in mud is not defiled by the mud. A Bodhisattva Mahasattva thinks like this: 『If my mind is defiled by afflictions, how can I teach sentient beings?』 Therefore, Bodhisattvas are always happy to cultivate the adornment of merit and virtue, and are happy to be in all existences.'

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供養三寶，樂為眾生趨走供使。于生貪處不起貪心，護持正法，樂行惠施，具足凈戒，莊嚴忍辱，勤行精進，莊嚴禪支，修集智慧，多聞無厭清凈梵行，修大神通三十七品。善男子！菩薩摩訶薩行如是法，不為煩惱之所染污，不著三界，菩薩摩訶薩行善方便功德力故，雖行三界身心不污。

「善男子！譬如長者唯有一子心甚愛念，其子游戲誤墜圊廁。時母見已惡穢不凈，父后見之呵責其母，即便入廁牽之令出出已凈洗，愛因緣故忘其臭穢。善男子！長者父母喻于聲聞、緣覺、菩薩，廁喻三界，子喻眾生，母不能拔喻聲聞緣覺，父能拔濟喻諸菩薩，愛因緣者喻于大悲。菩薩摩訶薩具善方便入於三界，不為三界之所染污。是故道有二種：一者、聲聞；二者、菩薩。聲聞道者厭於三界，菩薩道者不厭三界。善男子！菩薩修集空無相愿，雖行諸有不墮于有，既不墮有復不取證，行三界者是名方便，不取證者是名智慧。

「善男子！菩薩摩訶薩觀一切法無有二相，若觀法等眾生亦等，如是等者涅槃亦等，是名智慧。若能如是等觀眾生不證涅槃，是名方便。清凈惠施是名為慧發願迴向，是名方便。」

「世尊！云何名為清凈智慧、清凈方便？」

「善男子！菩薩若見無我眾生壽命士夫，是名為慧。若修集

【現代漢語翻譯】 現代漢語譯本：供養佛、法、僧三寶，樂意為眾生奔走效力。在容易產生貪念的地方不起貪心，護持正法，樂於行佈施，具足清凈的戒律，以忍辱來莊嚴自身，勤奮修行精進，以禪定來莊嚴自身，修習智慧，廣聞佛法而不厭倦，清凈地修行梵行，修習三十七道品的大神通。善男子！菩薩摩訶薩修行這些法，不會被煩惱所污染，不會執著於三界。菩薩摩訶薩因為善巧方便的功德力，雖然身處三界，身心卻不會被污染。 「善男子！譬如一位長者只有一個兒子，非常疼愛。他的兒子玩耍時，不小心掉進了廁所。母親看到后，覺得污穢不堪。父親後來看到，責備母親，隨即自己進入廁所，把兒子拉出來，清洗乾淨。因為愛的原因，忘記了污穢。善男子！長者的父母比喻聲聞、緣覺、菩薩，廁所比喻三界，兒子比喻眾生，母親不能救拔比喻聲聞緣覺，父親能夠救拔比喻諸菩薩，愛的因緣比喻大悲。菩薩摩訶薩具足善巧方便，進入三界，不會被三界所污染。所以道有二種：一是聲聞道，二是菩薩道。聲聞道厭惡三界，菩薩道不厭惡三界。善男子！菩薩修習空、無相、無愿，雖然在諸有中修行，卻不墮入有，既不墮入有，也不急於證悟。在三界中修行，這叫做方便；不急於證悟，這叫做智慧。 「善男子！菩薩摩訶薩觀察一切法沒有二相，如果觀察法平等，眾生也平等，像這樣平等，涅槃也平等，這叫做智慧。如果能夠這樣平等地觀察眾生而不急於證悟涅槃，這叫做方便。清凈的佈施叫做智慧，發願迴向叫做方便。」 「世尊！什麼叫做清凈智慧、清凈方便？」 「善男子！菩薩如果見到無我、無眾生、無壽命、無士夫（指代眾生），這叫做智慧。如果修習

【English Translation】 English version: Offering to the Three Jewels (Buddha, Dharma, Sangha), gladly serving and attending to all beings. Not generating greed in places where greed arises, upholding the Right Dharma, delighting in giving, fully possessing pure precepts, adorning oneself with patience, diligently practicing vigor, adorning oneself with meditative concentration, cultivating wisdom, listening to the Dharma extensively without weariness, practicing pure conduct, cultivating great spiritual powers and the thirty-seven factors of enlightenment. Good man! When a Bodhisattva Mahasattva practices these dharmas, they are not defiled by afflictions and are not attached to the three realms. Because of the power of skillful means and merit, although a Bodhisattva Mahasattva dwells in the three realms, their body and mind are not defiled. 「Good man! For example, a wealthy man has only one son whom he loves dearly. While playing, the son accidentally falls into a latrine. When the mother sees this, she finds it disgusting and unclean. Later, the father sees it and scolds the mother. He immediately enters the latrine, pulls the son out, and washes him clean. Because of love, he forgets the stench. Good man! The parents of the wealthy man are metaphors for Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas; the latrine is a metaphor for the three realms; the son is a metaphor for sentient beings; the mother's inability to rescue is a metaphor for Sravakas and Pratyekabuddhas; the father's ability to rescue is a metaphor for Bodhisattvas; and the cause of love is a metaphor for great compassion. A Bodhisattva Mahasattva, possessing skillful means, enters the three realms without being defiled by them. Therefore, there are two paths: one is the path of Sravakas, and the other is the path of Bodhisattvas. The path of Sravakas is to be weary of the three realms, while the path of Bodhisattvas is not to be weary of the three realms. Good man! A Bodhisattva cultivates emptiness, signlessness, and wishlessness. Although they practice in the realms of existence, they do not fall into existence. Not falling into existence, they also do not rush to attain enlightenment. Practicing in the three realms is called skillful means; not rushing to attain enlightenment is called wisdom.」 「Good man! A Bodhisattva Mahasattva observes that all dharmas have no duality. If one observes that dharmas are equal, then sentient beings are also equal. If they are equal in this way, then Nirvana is also equal. This is called wisdom. If one can observe sentient beings equally in this way without rushing to attain Nirvana, this is called skillful means. Pure giving is called wisdom, and making vows and dedicating merit is called skillful means.」 「World Honored One! What is called pure wisdom and pure skillful means?」 「Good man! If a Bodhisattva sees no self, no sentient beings, no life span, and no person (referring to sentient beings), this is called wisdom. If one cultivates

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空無相無愿，以諸善根愿及眾生迴向菩提，是名方便。複次，善男子！知諸眾生下中上根，是名為慧。知已隨意而為說法，是名方便。凈智慧故雖行諸有心無染著，凈方便故雖修二乘不證其果。

「善男子！若能不為一切煩惱之所污染，是名為慧。能調眾生悉令趣向阿耨多羅三藐三菩提，是名方便。菩薩發願悉令眾生得無盡財、無盡福德增長善根，諸學無學聲聞緣覺，一切菩薩隨意得法名凈方便。若能受持一切佛法，廣分別說，無窮盡說，無障礙說，不空而說，隨樂而說，是名凈慧。菩薩摩訶薩生生之處不失無上菩提之心，是名凈慧。生生之處所作善法愿及眾生，名凈方便。凈慧因緣知菩提心無住無根，凈方便故化諸眾生趣于菩提。」

「世尊！菩薩摩訶薩若具如是二凈，所作諸業無非菩提。何以故？一切法中悉有闇障，壞闇障故即是菩提，是故菩薩常不遠離於菩提也。菩薩若作如是念言：『我離菩提。』當知是人不得菩提。若念：『我今有菩提』者，是人菩提有凈不凈。若能如是觀諸法者即得菩提，即是凈智方便也。」

「善男子！過去無量阿僧祇劫，有佛出世，號無邊光如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊；土名不眴，劫名光味。爾時，世尊初坐

【現代漢語翻譯】 現代漢語譯本：以空性（空無自性）、無相（沒有具體形象）、無愿（不執著于願望）的智慧，將所有善根迴向給眾生，並以此願望迴向菩提（覺悟），這稱為方便（善巧的方法）。此外，善男子！瞭解眾生根性的下、中、上，這稱為智慧。瞭解之後，隨眾生的根性而為他們說法，這稱為方便。因為清凈的智慧，即使在輪迴中修行，內心也不會被染著；因為清凈的方便，即使修習二乘（聲聞乘和緣覺乘），也不會證得二乘的果位。 善男子！如果能夠不被一切煩惱所污染，這稱為智慧。能夠調伏眾生，使他們都趨向阿耨多羅三藐三菩提（無上正等正覺），這稱為方便。菩薩發願，使一切眾生獲得無盡的財富、無盡的福德，增長善根，使所有有學、無學的聲聞（聽聞佛法而修行者）、緣覺（獨自覺悟者），以及一切菩薩都能隨意獲得佛法，這稱為清凈的方便。如果能夠受持一切佛法，廣泛地分別解說，無窮盡地說，無障礙地說，不空談地說，隨眾生的意樂而說，這稱為清凈的智慧。菩薩摩訶薩（大菩薩）生生世世都不會失去無上菩提之心，這稱為清凈的智慧。生生世世所做的善法都回向給眾生，這稱為清凈的方便。因為清凈智慧的因緣，知道菩提心是無所住、無所依的；因為清凈方便的緣故，教化眾生趨向菩提。 世尊！菩薩摩訶薩如果具足這兩種清凈，所做的一切事業沒有不是爲了菩提的。為什麼呢？一切法中都有黑暗的障礙，破除這些黑暗的障礙就是菩提，所以菩薩常常不遠離菩提。菩薩如果這樣想：『我離開了菩提。』應當知道這個人不能得到菩提。如果想：『我現在有菩提。』這個人所擁有的菩提是有清凈和不清凈的。如果能夠這樣觀察諸法，就能得到菩提，這就是清凈的智慧和方便。 善男子！在過去無量阿僧祇劫（極長的時間單位）之前，有佛出世，號無邊光如來（如實而來者）、應（應供者）、正遍知（真正遍知一切者）、明行足（智慧和行為都圓滿者）、善逝（善於逝去者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調御一切眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最尊貴者）；他的國土名為不眴，劫名為光味。當時，世尊初坐

【English Translation】 English version: With the wisdom of emptiness (absence of inherent existence), non-appearance (no specific form), and non-desire (not clinging to wishes), dedicating all roots of goodness to sentient beings and directing this aspiration towards Bodhi (enlightenment), this is called skillful means (upaya). Furthermore, good man! Knowing the lower, middle, and upper faculties of sentient beings, this is called wisdom. Having known this, teaching the Dharma according to their faculties, this is called skillful means. Because of pure wisdom, even while practicing in samsara, the mind is not defiled; because of pure skillful means, even while cultivating the two vehicles (Shravakayana and Pratyekabuddhayana), one does not attain their fruits. Good man! If one is able to not be defiled by all afflictions, this is called wisdom. Being able to tame sentient beings, causing them all to turn towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is called skillful means. A Bodhisattva makes vows, causing all sentient beings to obtain inexhaustible wealth, inexhaustible merit, and to increase their roots of goodness, so that all Shravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), both with and without learning, and all Bodhisattvas can obtain the Dharma at will, this is called pure skillful means. If one is able to uphold all the Buddha's teachings, extensively explain them, speak endlessly, speak without obstruction, speak without emptiness, and speak according to the inclinations of sentient beings, this is called pure wisdom. A Bodhisattva Mahasattva (great Bodhisattva) in every life does not lose the mind of unsurpassed Bodhi, this is called pure wisdom. In every life, the good deeds done are dedicated to sentient beings, this is called pure skillful means. Because of the cause of pure wisdom, one knows that the Bodhi mind is without dwelling and without root; because of pure skillful means, one transforms sentient beings, leading them towards Bodhi. World Honored One! If a Bodhisattva Mahasattva possesses these two purities, all the actions they perform are not other than Bodhi. Why is that? In all dharmas there are obscurations of darkness, and destroying these obscurations of darkness is Bodhi, therefore, a Bodhisattva is never far from Bodhi. If a Bodhisattva thinks, 'I am apart from Bodhi,' know that this person cannot attain Bodhi. If one thinks, 'I now have Bodhi,' the Bodhi that this person has is both pure and impure. If one is able to observe all dharmas in this way, one will attain Bodhi, and this is pure wisdom and skillful means. Good man! In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, a Buddha appeared in the world, named Boundless Light Tathagata (One who has thus come), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One); his land was named Not-Winking, and the kalpa was named Light-Flavor. At that time, the World Honored One first sat

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道場菩提樹下未成佛時，十方世界一生補處，不退菩薩悉來睹見，至其所已以種種華而供養之，華處空中高七多羅樹。成佛道已放大光明遍照十方，十方世界多有諸天，見佛光已各作是言：『無邊光佛真實出世。』彼佛世界莊嚴麗飾，如彼他化自在天宮，彼劫初時過十千年，有佛出世號曰光味，是故此劫名曰光味。

「善男子！光味劫中有十四億諸佛如來出現於世，其佛世界有九萬六千小國，一一國土縱廣八萬四千由旬，一一國有八萬四千城，其城縱廣滿一由旬，一一城中居止人民八萬四千。彼土具足如是等事。其土純以四寶挍飾，所謂金銀琉璃頗梨，多饒飲食無所乏少，其土人民無我我所，猶如北方郁單越土。其佛壽命滿十中劫，聲聞大眾九萬六千億，菩薩大眾萬二千億。

「土有二城：一名、樂；二名、凈。其佛世尊生於凈城，住於樂城。其土有王名曰凈聲，七寶具足統領三千大千世界。後宮婇女三萬六千，姿顏端嚴如天無別，有十萬子雄猛勇健，悉皆具半那羅延力，各各成就二十八相，一切皆發阿耨多羅三藐三菩提心。有八萬女清凈無穢，形容瑰異如天無差，一切亦發阿耨多羅三藐三菩提心。其王爾時經二劫中，供養如來及聲聞菩薩大眾，為如來故造作寶坊滿五由旬，是寶坊中復有寶樓其數十萬，

【現代漢語翻譯】 現代漢語譯本：當佛陀在菩提樹下尚未成佛時，十方世界中一生補處（指下一世將成佛的菩薩）的不退菩薩都來瞻仰，到達他所在之處后，用各種鮮花供養他，鮮花在空中堆積高達七多羅樹（一種高大的樹木）。當佛陀成就佛道后，放出大光明遍照十方世界，十方世界中有很多天人，見到佛光后都說：『無邊光佛真實出世了。』那個佛的世界莊嚴華麗，如同他化自在天宮（欲界頂層天宮），那個劫初時過了十千年，有佛出世，號為光味，因此這個劫被稱為光味。 善男子！光味劫中有十四億諸佛如來出現於世，他們的佛世界有九萬六千個小國，每一個國土縱橫八萬四千由旬（古印度長度單位），每一個國家有八萬四千座城，每座城縱橫滿一由旬，每一座城中居住著八萬四千人。那個國土具備這些條件。那個國土完全用四寶裝飾，即金、銀、琉璃、頗梨（水晶），食物充足，沒有任何缺乏，那個國土的人民沒有我執和我的所有，如同北方郁單越（四大洲之一）的國土。那個佛的壽命長達十中劫，聲聞弟子有九萬六千億，菩薩弟子有一萬二千億。 那個國土有兩座城：一座叫樂，一座叫凈。那位佛世尊出生在凈城，住在樂城。那個國土有一位國王，名叫凈聲，擁有七寶，統治著三千大千世界。後宮有三萬六千位妃嬪，容貌端莊美麗，如同天人一般，有十萬個兒子，雄壯勇猛，都具有半那羅延（一種大力神）的力量，各自成就了二十八相（佛的三十二相中的一部分），都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。有八萬個女兒，清凈無染，容貌奇特，如同天人一般，也都發起了阿耨多羅三藐三菩提心。那位國王當時在兩個劫中，供養如來以及聲聞菩薩大眾，爲了如來建造了寶坊，佔地五由旬，這個寶坊中還有數十萬座寶樓。

【English Translation】 English version: When the Buddha was under the Bodhi tree, before attaining Buddhahood, all the Bodhisattvas of the ten directions who were in their last life before Buddhahood (ekajati-pratibaddha) and would not regress, came to see him. Having arrived at his place, they offered him various flowers, which piled up in the air to a height of seven Tala trees (a tall tree). After the Buddha attained Buddhahood, he emitted great light that illuminated the ten directions. Many devas (gods) in the ten directions, seeing the Buddha's light, all said: 'The Buddha of Boundless Light has truly appeared in the world.' That Buddha's world was adorned and magnificent, like the Paranirmitavasavartin heaven (the highest heaven of the desire realm). At the beginning of that kalpa (eon), after ten thousand years had passed, a Buddha appeared named Light Taste, hence this kalpa is called Light Taste. Good man! In the Light Taste kalpa, fourteen billion Buddhas, Tathagatas, appeared in the world. Their Buddha worlds had ninety-six thousand small countries. Each country was eighty-four thousand yojanas (an ancient Indian unit of distance) in length and breadth. Each country had eighty-four thousand cities. Each city was one yojana in length and breadth. In each city lived eighty-four thousand people. That land was endowed with such conditions. That land was purely adorned with the four treasures, namely gold, silver, lapis lazuli, and crystal. There was an abundance of food and nothing was lacking. The people of that land had no attachment to self or possessions, like the land of Uttarakuru (one of the four great continents) in the north. That Buddha's lifespan was ten intermediate kalpas. The assembly of Sravakas (hearers) numbered ninety-six trillion, and the assembly of Bodhisattvas numbered twelve trillion. That land had two cities: one named Joy, and the other named Purity. That Buddha, the World Honored One, was born in the city of Purity and resided in the city of Joy. That land had a king named Pure Voice, who possessed the seven treasures and ruled over the three thousand great thousand worlds. His harem had thirty-six thousand concubines, whose appearances were dignified and beautiful, like devas. He had one hundred thousand sons, who were brave and vigorous, all possessing half the strength of Narayana (a powerful deity), each having achieved the twenty-eight marks (part of the thirty-two marks of a Buddha), and all having generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). There were eighty thousand daughters, pure and undefiled, whose appearances were extraordinary, like devas, and all had also generated the mind of Anuttara-samyak-sambodhi. That king, during two kalpas, made offerings to the Tathagata and the assembly of Sravakas and Bodhisattvas. For the sake of the Tathagata, he built a jeweled enclosure that covered five yojanas, and within this jeweled enclosure were hundreds of thousands of jeweled towers.

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為供養僧。

「爾時，聖王與其眷屬，一切皆修清凈梵行。時佛教化無量眾生於大乘法，復化無數于聲聞乘。爾時其王供養佛已，與諸眷屬俱至佛所，頭面禮足右繞恭敬，長跪合掌，白佛言：『世尊！云何菩薩修行大乘不隨他語？云何菩薩生得畢竟？云何菩薩得無所住？云何菩薩得無動慧？云何菩薩得清凈慧？云何菩薩力能遠見？云何菩薩諸根猛利？云何菩薩具足佛土？云何菩薩行不放逸？云何菩薩聞甚深法心不怖畏？云何菩薩得名菩薩？』

「佛言：『大王！有四事法，修行大乘不隨他語。何等為四？一者、具足聖信出於世界；二者、具足智慧觀諸法性；三者、具諸神通；四者、修凈精進為化眾生。大王！菩薩具足如是四法，修行大乘不隨他語。復有四法生得畢竟。何等為四？一者、知于善法為調伏心；二者、不貪己樂；三者、為諸眾生修集慈悲；四者、常樂大乘；是名為四。大王！復有四法得無所住。何等為四？一、凈於心；二、凈莊嚴；三、離虛誑；四、修堅慧為具福德；是名四法。大王！復有四法得凈智慧。何等為四？一者、凈眼；二者、以四攝法攝取眾生；三者、凈身三十二相八十種好；四、凈佛土觀凈法界；是名為四。大王！復有四法，能得遠見諸根猛利。何等為四？一者、念菩提樹不捨菩

【現代漢語翻譯】 現代漢語譯本 爲了供養僧眾。 當時，聖王和他的眷屬，都修持清凈的梵行。那時，佛陀教化無量眾生修習大乘佛法，又教化無數眾生修習聲聞乘佛法。當時，國王供養佛陀完畢后，與他的眷屬一同來到佛陀面前，頭面頂禮佛足，右繞佛陀以示恭敬，然後長跪合掌，對佛陀說：『世尊！菩薩如何修行大乘而不隨他人言語所動？菩薩如何才能最終成就？菩薩如何才能達到無所住的境界？菩薩如何才能獲得不動搖的智慧？菩薩如何才能獲得清凈的智慧？菩薩如何才能擁有遠見的智慧？菩薩如何才能諸根敏銳？菩薩如何才能具足清凈的佛土？菩薩如何才能行不放逸？菩薩如何才能聽聞甚深佛法而不心生怖畏？菩薩如何才能被稱為菩薩？』 佛陀說：『大王！有四種法，修行大乘的菩薩不會被他人言語所動。是哪四種呢？第一，具足聖信，超越世俗；第二，具足智慧，觀察諸法實性；第三，具足各種神通；第四，修持清凈精進，爲了教化眾生。大王！菩薩具足這四種法，修行大乘就不會被他人言語所動。還有四種法能使菩薩最終成就。是哪四種呢？第一，明白善法是爲了調伏內心；第二，不貪戀自己的安樂；第三，爲了眾生修集慈悲；第四，常常樂於修習大乘佛法；這稱為四種法。大王！還有四種法能使菩薩達到無所住的境界。是哪四種呢？第一，清凈內心；第二，清凈莊嚴；第三，遠離虛妄；第四，修持堅固的智慧以積累福德；這稱為四種法。大王！還有四種法能使菩薩獲得清凈的智慧。是哪四種呢？第一，清凈的眼睛；第二，用四攝法攝受眾生；第三，清凈的身體，具足三十二相和八十種好；第四，清凈佛土，觀察清凈的法界；這稱為四種法。大王！還有四種法，能使菩薩獲得遠見和諸根敏銳。是哪四種呢？第一，憶念菩提樹（菩提樹，佛陀成道之樹）而不捨棄菩

【English Translation】 English version For the purpose of offering to the Sangha. At that time, the Holy King and his retinue all practiced pure Brahma conduct. Then, the Buddha converted countless beings to the Mahayana Dharma, and also converted countless others to the Sravakayana. At that time, after the king had made offerings to the Buddha, he and his retinue came to the Buddha, bowed their heads to his feet, circumambulated him respectfully, knelt with palms together, and said to the Buddha: 『World Honored One! How does a Bodhisattva practice the Mahayana without being swayed by the words of others? How does a Bodhisattva attain ultimate realization? How does a Bodhisattva attain the state of non-abiding? How does a Bodhisattva attain unmoving wisdom? How does a Bodhisattva attain pure wisdom? How does a Bodhisattva have the power of far-seeing? How does a Bodhisattva have sharp faculties? How does a Bodhisattva possess a pure Buddha-land? How does a Bodhisattva practice non-negligence? How does a Bodhisattva hear profound Dharma without fear? How does a Bodhisattva come to be called a Bodhisattva?』 The Buddha said: 『Great King! There are four dharmas by which a Bodhisattva practicing the Mahayana is not swayed by the words of others. What are the four? First, possessing holy faith, transcending the world; second, possessing wisdom, observing the nature of all dharmas; third, possessing all kinds of supernatural powers; fourth, practicing pure diligence for the sake of converting beings. Great King! A Bodhisattva who possesses these four dharmas, practicing the Mahayana, is not swayed by the words of others. There are also four dharmas by which one attains ultimate realization. What are the four? First, knowing that good dharmas are for subduing the mind; second, not being greedy for one's own pleasure; third, cultivating loving-kindness and compassion for all beings; fourth, always delighting in the Mahayana; these are called the four. Great King! There are also four dharmas by which one attains the state of non-abiding. What are the four? First, purifying the mind; second, purifying adornments; third, abandoning falsehood; fourth, cultivating firm wisdom to accumulate merit; these are called the four dharmas. Great King! There are also four dharmas by which one attains pure wisdom. What are the four? First, pure eyes; second, using the four means of attraction to gather beings; third, a pure body with the thirty-two marks and eighty minor marks; fourth, purifying the Buddha-land and observing the pure Dharma realm; these are called the four. Great King! There are also four dharmas by which one attains far-seeing and sharp faculties. What are the four? First, remembering the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment) without abandoning it;

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提心；二者、唸佛智慧亦不著智；三者、念法身，修集於空無相無愿；四者、唸佛涅槃，于生死中心無厭悔；是名為四。大王！復有四法具足佛土行不放逸，何等為四？一者、受帝釋身，為化諸天令不放逸；二者、受梵天身，為化諸天令不放逸；三者、受轉輪王身，為化眾生令不放逸；四者、受于大臣長者之身，具足珍寶，為化眾生令不放逸；是名為四。大王！復有四法聞甚深法心不怖畏。何等為四？一者、親近善友；二者、善友為說甚深佛法；三者、善能思惟；四者、如法而住；是名為四。大王！復有四法得菩薩名。何等為四？一者、求波羅蜜；二者、為諸眾生修集悲心；三者、樂求佛法；四者、化眾生時心不厭悔；是名為四。』

「善男子！時凈聲王從彼如來聞是法已，及諸眷屬一切皆得無生法忍，舍其國土于佛法中出家修道。爾時，世尊告彼王言：『大王！汝今出家即是報佛，若能如是生信舍離，是名大報，是名功德，多所利益。大王！菩薩出家有二十四利益之事。何等為二十四？一者、舍於世事得大自在；二者、舍于煩惱獲得解脫；三者、身服染衣得無染道；四者、具足四事得四性種；五者、樂於頭陀，遠離一切大欲惡欲；六者、不捨戒聚受人天樂；七者、不捨菩提獲得佛法；八者、常樂寂靜離世談語

【現代漢語翻譯】 現代漢語譯本：『第一，提起正念；第二，唸佛的智慧，也不執著于智慧本身；第三，念法身（佛的真身），修習空、無相、無愿的境界；第四，唸佛的涅槃（寂滅），對於生死輪迴的中心沒有厭倦和後悔；這稱為四種。大王！還有四種法能使佛土的修行不放逸，是哪四種呢？第一，受帝釋（天神之王）之身，爲了教化諸天不放逸；第二，受梵天（色界天之主）之身，爲了教化諸天不放逸；第三，受轉輪王（統治世界的理想君主）之身，爲了教化眾生不放逸；第四，受大臣長者之身，擁有充足的珍寶，爲了教化眾生不放逸；這稱為四種。大王！還有四種法能使聽聞甚深佛法時內心不恐懼。是哪四種呢？第一，親近善友；第二，善友為自己講述甚深佛法；第三，善於思考；第四，如法而住；這稱為四種。大王！還有四種法能獲得菩薩的稱號。是哪四種呢？第一，追求波羅蜜（到達彼岸的方法）；第二，爲了眾生修集悲心；第三，樂於追求佛法；第四，在教化眾生時內心不厭倦和後悔；這稱為四種。』 『善男子！當時凈聲王從那位如來聽聞這些法后，以及他的所有眷屬都獲得了無生法忍（對不生不滅的真理的領悟），捨棄了他的國土，在佛法中出家修行。那時，世尊告訴那位國王說：『大王！你現在出家就是報答佛恩，如果能像這樣生起信心並舍離世俗，這稱為大報，這稱為功德，能帶來很多利益。大王！菩薩出家有二十四種利益。是哪二十四種呢？第一，捨棄世俗之事，獲得大自在；第二，捨棄煩惱，獲得解脫；第三，身穿袈裟，獲得無染之道；第四，具足四事，獲得四性種（四種高貴的血統）；第五，樂於頭陀（苦行），遠離一切大欲和惡欲；第六，不捨戒律，享受人天之樂；第七，不捨菩提心，獲得佛法；第八，常樂寂靜，遠離世俗談話；』

【English Translation】 English version: 'First, to bring forth mindfulness; second, to contemplate the wisdom of the Buddha, without clinging to wisdom itself; third, to contemplate the Dharmakaya (the Buddha's true body), cultivating the state of emptiness, signlessness, and wishlessness; fourth, to contemplate the Nirvana (extinction) of the Buddha, without weariness or regret in the midst of the cycle of birth and death; these are called the four. Great King! There are also four practices that ensure diligence in the Buddha-land, what are these four? First, to take the form of Sakra (king of the gods), in order to transform the gods and prevent them from being negligent; second, to take the form of Brahma (lord of the form realm), in order to transform the gods and prevent them from being negligent; third, to take the form of a Wheel-Turning King (ideal monarch ruling the world), in order to transform sentient beings and prevent them from being negligent; fourth, to take the form of a minister or elder, possessing abundant treasures, in order to transform sentient beings and prevent them from being negligent; these are called the four. Great King! There are also four practices that ensure one is not afraid when hearing profound Dharma. What are these four? First, to be close to good friends; second, for good friends to explain the profound Buddha Dharma; third, to be skilled in contemplation; fourth, to abide in accordance with the Dharma; these are called the four. Great King! There are also four practices that lead to being called a Bodhisattva. What are these four? First, to seek the Paramitas (perfections); second, to cultivate compassion for all sentient beings; third, to delight in seeking the Buddha Dharma; fourth, to not be weary or regretful when transforming sentient beings; these are called the four.' 'Good man! At that time, King Pure Voice, having heard these teachings from that Tathagata, and all his retinue, all attained the forbearance of non-origination (understanding of the truth of non-birth and non-death), abandoned his kingdom, and left home to cultivate the Way in the Buddha Dharma. At that time, the World Honored One said to that king: 'Great King! Your leaving home now is repaying the Buddha, if you can generate faith and abandon the worldly in this way, this is called a great repayment, this is called merit, and it brings many benefits. Great King! There are twenty-four benefits to a Bodhisattva leaving home. What are these twenty-four? First, abandoning worldly affairs, one attains great freedom; second, abandoning afflictions, one attains liberation; third, wearing the monastic robe, one attains the undefiled path; fourth, possessing the four qualities, one attains the four noble lineages; fifth, delighting in ascetic practices, one is far from all great desires and evil desires; sixth, not abandoning the precepts, one enjoys the pleasures of gods and humans; seventh, not abandoning Bodhicitta, one attains the Buddha Dharma; eighth, always delighting in tranquility, one is far from worldly talk;'

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；九者、不著法故得大凈心；十者、具足禪支，得禪定故；十一者、求于多聞，得智慧故；十二者、破壞憍慢，得智慧故；十三者、破除邪見，得正見故。十四者、不生覺觀，為真實知諸法界故；十五者、等觀眾生，得大慈故；十六者、化諸眾生心無疲惓，得大悲故；十七者、不惜身命，為護法故；十八者、寂靜其心，為得神通故；十九者、念于如來，為見佛故；二十者、修善思惟，為得十二緣深智慧故；二十一者、得於順忍；二十二者、得無生忍；二十三者、信一切功德；二十四者、得佛智慧；是名二十四。』

「善男子！爾時，聖王聞是法已，轉以教化一切男女眷屬臣民，時彼國中有九萬九千億眾生悉共出家。

「善男子！凈聲比丘既出家已，復白佛言：『世尊！我今云何得名出家？』佛言：『比丘！汝名凈聲，當凈自界，自界既凈則名比丘則名出家。』爾時比丘聞佛說已，心樂寂靜，作是思惟：『界者即眼，觀眼空者即是凈界，夫凈界者即是佛土，耳鼻舌身亦復如是，意者即界，若觀意空即是凈界，夫凈界者即是佛土，即是一界，即是空界，即眾生界，即無相界，即無愿界，即無作界，即無為界。』

「善男子！凈聲比丘如是觀已，即時獲得身輕心輕，身心輕已得無量神通，得神通已得樂說

【現代漢語翻譯】 現代漢語譯本：第九，不執著於法，因此獲得清凈的心；第十，具備禪定的要素，因此獲得禪定；第十一，追求廣博的知識，因此獲得智慧；第十二，破除驕慢，因此獲得智慧；第十三，破除邪見，因此獲得正見；第十四，不生起覺觀，是爲了真實瞭解諸法界；第十五，平等看待眾生，因此獲得大慈；第十六，教化眾生而不感到疲倦，因此獲得大悲；第十七，不吝惜自己的生命，是爲了守護佛法；第十八，使內心寂靜，是爲了獲得神通；第十九，憶念如來（佛的稱號），是爲了見到佛；第二十，修習善的思惟，是爲了獲得十二因緣的甚深智慧；第二十一，獲得順忍（對逆境的忍耐）；第二十二，獲得無生忍（對一切法不生不滅的理解）；第二十三，相信一切功德；第二十四，獲得佛的智慧。這被稱為二十四種修行。

『善男子！』當時，聖王聽聞此法后，便將其教化給所有的男女眷屬和臣民，當時那個國家中有九萬九千億眾生都一起出家。

『善男子！』凈聲比丘出家后，又對佛說：『世尊！我現在如何才能被稱為出家？』佛說：『比丘！你的名字是凈聲，應當凈化自己的界（指六根），自己的界清凈了就稱為比丘，就稱為出家。』當時，比丘聽聞佛的教誨后，內心喜愛寂靜，這樣思惟：『界是指眼睛，觀察眼睛是空的，這就是清凈的界，清凈的界就是佛土，耳朵、鼻子、舌頭、身體也是如此，意是指界，如果觀察意是空的，這就是清凈的界，清凈的界就是佛土，即是一界，即是空界，即是眾生界，即是無相界，即是無愿界，即是無作界，即是無為界。』

『善男子！』凈聲比丘這樣觀察后，立刻獲得身輕心輕，身心輕后獲得無量的神通，獲得神通后獲得樂說（辯才）。 現代漢語譯本：第九，不執著於法，因此獲得清凈的心；第十，具備禪定的要素，因此獲得禪定；第十一，追求廣博的知識，因此獲得智慧；第十二，破除驕慢，因此獲得智慧；第十三，破除邪見，因此獲得正見；第十四，不生起覺觀，是爲了真實瞭解諸法界；第十五，平等看待眾生，因此獲得大慈；第十六，教化眾生而不感到疲倦，因此獲得大悲；第十七，不吝惜自己的生命，是爲了守護佛法；第十八，使內心寂靜，是爲了獲得神通；第十九，憶念如來（佛的稱號），是爲了見到佛；第二十，修習善的思惟，是爲了獲得十二因緣的甚深智慧；第二十一，獲得順忍（對逆境的忍耐）；第二十二，獲得無生忍（對一切法不生不滅的理解）；第二十三，相信一切功德；第二十四，獲得佛的智慧。這被稱為二十四種修行。

『善男子！』當時，聖王聽聞此法后，便將其教化給所有的男女眷屬和臣民，當時那個國家中有九萬九千億眾生都一起出家。

『善男子！』凈聲比丘出家后，又對佛說：『世尊！我現在如何才能被稱為出家？』佛說：『比丘！你的名字是凈聲，應當凈化自己的界（指六根），自己的界清凈了就稱為比丘，就稱為出家。』當時，比丘聽聞佛的教誨后，內心喜愛寂靜，這樣思惟：『界是指眼睛，觀察眼睛是空的，這就是清凈的界，清凈的界就是佛土，耳朵、鼻子、舌頭、身體也是如此，意是指界，如果觀察意是空的，這就是清凈的界，清凈的界就是佛土，即是一界，即是空界，即是眾生界，即是無相界，即是無愿界，即是無作界，即是無為界。』

『善男子！』凈聲比丘這樣觀察后，立刻獲得身輕心輕，身心輕后獲得無量的神通，獲得神通后獲得樂說（辯才）。

【English Translation】 English version: Ninth, by not being attached to the Dharma, one obtains a pure mind; tenth, by possessing the factors of dhyana (meditation), one obtains dhyana; eleventh, by seeking extensive learning, one obtains wisdom; twelfth, by destroying arrogance, one obtains wisdom; thirteenth, by destroying wrong views, one obtains right views; fourteenth, by not giving rise to perception and contemplation, one truly understands all the realms of Dharma; fifteenth, by regarding all sentient beings equally, one obtains great compassion; sixteenth, by teaching and transforming sentient beings without fatigue, one obtains great pity; seventeenth, by not cherishing one's own life, one protects the Dharma; eighteenth, by calming one's mind, one obtains supernatural powers; nineteenth, by contemplating the Tathagata (Buddha's title), one sees the Buddha; twentieth, by cultivating good thoughts, one obtains profound wisdom of the twelve links of dependent origination; twenty-first, one obtains forbearance in accordance with the truth; twenty-second, one obtains the forbearance of non-origination; twenty-third, one believes in all merits; twenty-fourth, one obtains the wisdom of the Buddha. These are called the twenty-four practices.

'Good man!' At that time, the holy king, having heard this Dharma, then taught it to all his male and female relatives and subjects. At that time, in that country, ninety-nine billion beings all left home together.

'Good man!' After the Bhikshu (monk) Pure Voice had left home, he again said to the Buddha: 'World Honored One! How can I now be called a renunciate?' The Buddha said: 'Bhikshu! Your name is Pure Voice, you should purify your own realm (referring to the six senses). When your own realm is purified, you are called a Bhikshu, and you are called a renunciate.' At that time, the Bhikshu, having heard the Buddha's teaching, delighted in tranquility, and thought thus: 'The realm refers to the eyes. Observing that the eyes are empty is the pure realm. The pure realm is the Buddha land. The ears, nose, tongue, and body are also like this. The mind refers to the realm. If one observes that the mind is empty, this is the pure realm. The pure realm is the Buddha land. It is one realm, it is the empty realm, it is the realm of sentient beings, it is the realm of no characteristics, it is the realm of no wishes, it is the realm of no action, it is the realm of non-doing.'

'Good man!' After the Bhikshu Pure Voice had observed in this way, he immediately obtained lightness of body and lightness of mind. Having obtained lightness of body and mind, he obtained immeasurable supernatural powers. Having obtained supernatural powers, he obtained eloquence. English version: Ninth, by not being attached to the Dharma, one obtains a pure mind; tenth, by possessing the factors of dhyana (meditation), one obtains dhyana; eleventh, by seeking extensive learning, one obtains wisdom; twelfth, by destroying arrogance, one obtains wisdom; thirteenth, by destroying wrong views, one obtains right views; fourteenth, by not giving rise to perception and contemplation, one truly understands all the realms of Dharma; fifteenth, by regarding all sentient beings equally, one obtains great compassion; sixteenth, by teaching and transforming sentient beings without fatigue, one obtains great pity; seventeenth, by not cherishing one's own life, one protects the Dharma; eighteenth, by calming one's mind, one obtains supernatural powers; nineteenth, by contemplating the Tathagata (Buddha's title), one sees the Buddha; twentieth, by cultivating good thoughts, one obtains profound wisdom of the twelve links of dependent origination; twenty-first, one obtains forbearance in accordance with the truth; twenty-second, one obtains the forbearance of non-origination; twenty-third, one believes in all merits; twenty-fourth, one obtains the wisdom of the Buddha. These are called the twenty-four practices.

'Good man!' At that time, the holy king, having heard this Dharma, then taught it to all his male and female relatives and subjects. At that time, in that country, ninety-nine billion beings all left home together.

'Good man!' After the Bhikshu (monk) Pure Voice had left home, he again said to the Buddha: 'World Honored One! How can I now be called a renunciate?' The Buddha said: 'Bhikshu! Your name is Pure Voice, you should purify your own realm (referring to the six senses). When your own realm is purified, you are called a Bhikshu, and you are called a renunciate.' At that time, the Bhikshu, having heard the Buddha's teaching, delighted in tranquility, and thought thus: 'The realm refers to the eyes. Observing that the eyes are empty is the pure realm. The pure realm is the Buddha land. The ears, nose, tongue, and body are also like this. The mind refers to the realm. If one observes that the mind is empty, this is the pure realm. The pure realm is the Buddha land. It is one realm, it is the empty realm, it is the realm of sentient beings, it is the realm of no characteristics, it is the realm of no wishes, it is the realm of no action, it is the realm of non-doing.'

'Good man!' After the Bhikshu Pure Voice had observed in this way, he immediately obtained lightness of body and lightness of mind. Having obtained lightness of body and mind, he obtained immeasurable supernatural powers. Having obtained supernatural powers, he obtained eloquence.

---

無礙陀羅尼門。

「善男子！汝知爾時凈聲比丘豈異人乎？即汝身是。男女眷屬即汝所將來菩薩聽法眾是。」說是伊帝目多伽時，萬八千人發阿耨多羅三藐三菩提心，八千眾生得無生忍。

「善男子！若有欲得阿耨多羅三藐三菩提者，當如法說如說而住。云何名為如法而說、如說而住？善男子！若有人言：『我當作佛，請諸眾生許以法味。』請已不能受持讀誦分別解說微妙經典，不能護持清凈禁戒、勤修精進，不修知足，于善法中少得知足，是名欺誑，不如法說不如說住。若有人言：『我當作佛，請諸眾生許以法味。』請已受持讀誦演說，護持禁戒勤修精進，少欲知足多得善法不生足想，是名不誑，如法而說如說而住。

「善男子！譬如國王多請賓客，請已不設供賓之具，賓客既至方云未辦。於是賓客各作是言：『昨受王請，家不設食，今赴王信復無所得。』呵責愁恚怨嘆啼泣。善男子！菩薩摩訶薩請諸眾生許以法食，不求多聞持戒精進，不修三十七助道法，眾生呵責人天涕泣。

「善男子！菩薩摩訶薩若能如作應如作說，不應欺誑一切眾生。

「複次，善男子！復有眾生請求菩薩：『為我說法。』菩薩許言：『當爲汝說。』許已放逸。眾生既見菩薩放逸，即便勸喻，既勸喻已方為說

【現代漢語翻譯】 現代漢語譯本： 無礙陀羅尼門。 『善男子！你可知那時凈聲比丘是別人嗎？他就是你自身。那些男女眷屬就是你未來將要帶領聽法的菩薩眾。』當佛陀說這段關於伊帝目多伽（Iti-muttaka，一種佛經）的教義時，有一萬八千人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），八千眾生證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 『善男子！如果有人想要獲得阿耨多羅三藐三菩提，應當如法宣說，如所說而住。什麼叫做如法宣說、如說而住呢？善男子！如果有人說：『我將成佛，請諸眾生品嚐法味。』邀請之後卻不能受持、讀誦、分別解說微妙經典，不能護持清凈戒律、勤修精進，不修知足，對於善法少有知足，這叫做欺騙，不如法宣說，不如所說而住。如果有人說：『我將成佛，請諸眾生品嚐法味。』邀請之後能夠受持、讀誦、演說，護持戒律，勤修精進，少欲知足，多得善法而不生滿足之想，這叫做不欺騙，如法宣說，如所說而住。 『善男子！譬如國王廣邀賓客，邀請之後卻不準備招待賓客的器具，賓客到了才說沒有準備好。於是賓客們各自說道：『昨天接受了國王的邀請，家裡沒有準備食物，今天來赴宴卻又一無所得。』他們呵責、愁悶、怨嘆、啼哭。善男子！菩薩摩訶薩邀請諸眾生品嚐法食，卻不求多聞、持戒、精進，不修三十七助道品（bodhipaksika-dharma，通往覺悟的三十七種修行方法），眾生就會呵責，人天也會涕泣。 『善男子！菩薩摩訶薩如果能夠如所作而行，如所說而說，就不應該欺騙一切眾生。 『再者，善男子！還有眾生請求菩薩：『請為我們說法。』菩薩答應說：『當爲你們說法。』答應之後卻放逸。眾生看到菩薩放逸，就勸告他，勸告之後才為他們說法。

【English Translation】 English version: The Gate of Unobstructed Dharani. 『Good man! Do you know if the Bhikshu Pure Voice at that time was different from anyone else? He was you yourself. The male and female relatives were the Bodhisattva assembly that you will lead to listen to the Dharma.』 When the Buddha spoke this teaching about Iti-muttaka (a type of Buddhist scripture), eighteen thousand people generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), and eight thousand beings attained the kshanti (acceptance) of non-origination of dharmas (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of phenomena). 『Good man! If someone wishes to attain anuttara-samyak-sambodhi, they should speak according to the Dharma and abide by what they have spoken. What is meant by speaking according to the Dharma and abiding by what one has spoken? Good man! If someone says, 『I will become a Buddha, and I invite all beings to taste the flavor of the Dharma,』 but after inviting them, they cannot uphold, recite, analyze, and explain the subtle scriptures, cannot protect the pure precepts, diligently cultivate vigor, do not cultivate contentment, and are content with little in good dharmas, this is called deception, not speaking according to the Dharma, and not abiding by what one has spoken. If someone says, 『I will become a Buddha, and I invite all beings to taste the flavor of the Dharma,』 and after inviting them, they can uphold, recite, expound, protect the precepts, diligently cultivate vigor, have few desires, are content, and gain many good dharmas without generating thoughts of satisfaction, this is called non-deception, speaking according to the Dharma, and abiding by what one has spoken.』 『Good man! It is like a king who invites many guests, but after inviting them, does not prepare the means to entertain them. When the guests arrive, he says that he is not ready. Then the guests each say, 『Yesterday, we accepted the king』s invitation, and we did not prepare food at home. Today, we came to the feast, but we have gained nothing.』 They scold, are distressed, complain, and weep. Good man! If a Bodhisattva Mahasattva invites all beings to taste the food of the Dharma, but does not seek much learning, uphold the precepts, or cultivate vigor, and does not cultivate the thirty-seven factors of enlightenment (bodhipaksika-dharma, the thirty-seven practices leading to enlightenment), beings will scold, and humans and devas will weep.』 『Good man! If a Bodhisattva Mahasattva can act as they should act and speak as they should speak, they should not deceive all beings.』 『Furthermore, good man! There are also beings who request a Bodhisattva, 『Please teach us the Dharma.』 The Bodhisattva promises, 『I will teach you the Dharma.』 After promising, they become negligent. When the beings see that the Bodhisattva is negligent, they advise him, and only after being advised does he teach them the Dharma.』

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法。說時或問甚深之義，以放逸故而不能答，不能答故心生慚愧，護于身心誑于眾生而便舍離。善男子！菩薩若欲如說而住，無惜身心以護眾生。

「善男子！過去世有一師子王，住深山窟常作是念：『我是一切獸中之王，力能視護一切諸獸。』時彼山中有二獼猴共生二子。時獼猴向師子王作如是言：『王若能護一切獸者，我今二子以相委付，我欲余行求覓飲食。』時師子王即便許可，時彼獼猴留其二子，付彼獸王即舍而行。是時，山中有一鷲王名利見，師子王眠，即便搏取獼猴二子處險而住。時王寤已，即向鷲王而說偈言：

「『我今啟請大鷲王，　　唯愿至心受我語， 　　幸見為故放舍之，　　莫令失信生慚恥。』

「鷲王說偈報師子王：

「『我能飛行遊虛空，　　已過汝界心無畏， 　　若必護是二子者，　　為我故應舍是身。』

「師子王言：

「『我今為護是二子，　　捨身不惜如枯草， 　　若我護身而妄語，　　云何得稱如說行？』

「說是偈已即至高處，欲舍其身。

「爾時，鷲王復說偈言：

「『若為他故舍身命，　　是人即受無上樂， 　　我今施汝獼猴子，　　愿大法王莫自害。』

「善男子！時師子王，即我身是；雄獼猴者，即迦葉是；

【現代漢語翻譯】 現代漢語譯本 關於法，說法時如果有人問及深奧的道理，因為懈怠放縱的緣故而不能回答，不能回答就心中慚愧，爲了維護自己的身心而欺騙眾生，於是就捨棄了（所說的法）。善男子！菩薩如果想要如實修行，就不要吝惜自己的身心來守護眾生。 「善男子！過去世有一位獅子王，住在深山洞穴中，常常這樣想：『我是一切野獸中的王者，有能力照看守護一切野獸。』當時，那座山中有兩隻獼猴，各自生了兩個孩子。獼猴對獅子王說：『大王如果能守護一切野獸，我現在把我的兩個孩子託付給您，我想要去別的地方尋找食物。』當時獅子王就答應了，獼猴留下兩個孩子，託付給獸王就離開了。這時，山中有一隻鷲王，名叫利見，趁獅子王睡覺的時候，抓走了獼猴的兩個孩子，把它們帶到險峻的地方。獅子王醒來后，就對鷲王說了偈語： 『我今懇請大鷲王，希望您能誠心聽我說，請您看在我的面子上放了它們，不要讓我失信而感到慚愧。』 鷲王用偈語回答獅子王： 『我能飛行在虛空中，已經超越了你的地界，心中無所畏懼，如果一定要保護這兩個孩子，爲了我，你應該捨棄你的身體。』 獅子王說： 『我爲了保護這兩個孩子，捨棄身體就像捨棄枯草一樣不吝惜，如果我爲了保全身體而說謊，怎麼能稱得上是如實修行呢？』 說完偈語，就到了高處，想要捨棄自己的身體。 這時，鷲王又說了偈語： 『如果爲了他人而捨棄生命，這個人就會得到無上的快樂，我現在把獼猴的孩子還給你，希望大法王不要自尋短見。』 「善男子！當時的獅子王，就是我的前身；雄獼猴，就是迦葉（Kasyapa）。」

【English Translation】 English version Regarding the Dharma, when explaining it, if someone asks about profound meanings, due to negligence and indulgence, one cannot answer. Unable to answer, one feels ashamed. To protect oneself, one deceives sentient beings and then abandons (the Dharma). Good man! If a Bodhisattva wishes to abide by the teachings, they should not be stingy with their body and mind in order to protect sentient beings. 「Good man! In the past, there was a lion king who lived in a deep mountain cave and often thought: 『I am the king of all beasts, capable of watching over and protecting all beasts.』 At that time, there were two monkeys in that mountain, each of whom had two children. The monkeys said to the lion king: 『If Your Majesty can protect all beasts, I now entrust my two children to you. I wish to go elsewhere to seek food.』 The lion king agreed. The monkeys left their two children, entrusted them to the beast king, and departed. At that time, there was an eagle king in the mountain named Lìjiàn, who, while the lion king was sleeping, seized the two monkey children and took them to a dangerous place. When the lion king awoke, he spoke a verse to the eagle king: 『I now beseech the great eagle king, I hope you will sincerely listen to me, please release them for my sake, do not let me break my promise and feel ashamed.』 The eagle king replied to the lion king with a verse: 『I can fly in the void, I have already surpassed your realm, and my heart is fearless. If you must protect these two children, you should give up your body for my sake.』 The lion king said: 『To protect these two children, I will give up my body as if it were withered grass, without hesitation. If I were to lie to protect my body, how could I be called one who practices as taught?』 Having spoken the verse, he went to a high place, intending to give up his body. At this time, the eagle king spoke another verse: 『If one gives up their life for the sake of others, that person will receive supreme joy. I now return the monkey children to you, I hope the great Dharma king will not harm himself.』 「Good man! The lion king at that time was my past self; the male monkey was Kasyapa (迦葉).」

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雌獼猴者，善護比丘尼是；二獼猴子，即今阿難、羅睺羅是；時鷲王者，即舍利弗是。善男子！菩薩為護是依止者不惜身命。

「善男子！云何名為如說而作？菩薩若言：『我當惠施。』即便大施，是名菩薩如說而作。菩薩若言：『我能持戒。』即化一切同己護戒，是名菩薩如說而作。菩薩若言：『我修忍辱。』即化眾生同修忍辱，是名菩薩如說而作。菩薩若言：『我勤精進為于佛法。』即化眾生同修精進為于佛法，是名菩薩如說而作。菩薩若言：『我修禪定。』即化眾生除去亂心修集禪定，是名菩薩如說而作。菩薩若言：『我修智慧。』如法分別，是名菩薩如說而作。善男子！菩薩若言：『我當壞破一切惡法。』即便修集一切善法，是名菩薩如說而作。

「善男子！能莊嚴者名為如說，能畢竟者名為如作；能發心者名為如說，得果證者名為如作；能凈心者名為如說，能至心者名為如作；能發心者名為如說，不退心者名為如作；至心聽法名為如說，聞已如住名為如作；能凈口者名為如說，能凈身者名為如作；初受戒者名為如說，至心護持名為如作；發菩提心名為如說，行菩薩道是名如作；得住忍地名為如說，住不退地名為如作；得一生身名為如說，得後邊身名為如作；趣菩提樹名為如說，得菩提果名為如

【現代漢語翻譯】 現代漢語譯本 那隻雌獼猴，是善於守護比丘尼的人；兩隻獼猴幼崽，就是現在的阿難（Ananda，佛陀的十大弟子之一）和羅睺羅（Rahula，佛陀的兒子）；當時的鷲王，就是舍利弗（Sariputra，佛陀的十大弟子之一）。善男子！菩薩爲了守護這些依止者，不惜自己的生命。

「善男子！什麼叫做『如說而作』呢？菩薩如果說：『我應當佈施。』就立即廣行佈施，這叫做菩薩『如說而作』。菩薩如果說：『我能夠持戒。』就教化一切眾生和他一起守護戒律，這叫做菩薩『如說而作』。菩薩如果說：『我修習忍辱。』就教化眾生一起修習忍辱，這叫做菩薩『如說而作』。菩薩如果說：『我爲了佛法而勤奮精進。』就教化眾生一起爲了佛法而修習精進，這叫做菩薩『如說而作』。菩薩如果說：『我修習禪定。』就教化眾生去除散亂的心，修習禪定，這叫做菩薩『如說而作』。菩薩如果說：『我修習智慧。』就如法地分別，這叫做菩薩『如說而作』。善男子！菩薩如果說：『我應當摧毀一切惡法。』就立即修集一切善法，這叫做菩薩『如說而作』。

「善男子！能夠莊嚴自己叫做『如說』，能夠最終完成叫做『如作』；能夠發心叫做『如說』，得到果證叫做『如作』；能夠凈化內心叫做『如說』，能夠至誠用心叫做『如作』；能夠發菩提心叫做『如說』，不退轉菩提心叫做『如作』；至誠聽聞佛法叫做『如說』，聽聞后如法安住叫做『如作』；能夠凈化口業叫做『如說』，能夠凈化身業叫做『如作』；初次受戒叫做『如說』，至誠守護戒律叫做『如作』；發菩提心叫做『如說』，行菩薩道叫做『如作』；得到安住于忍辱地的境界叫做『如說』，安住于不退轉的境界叫做『如作』；得到一生補處菩薩的身份叫做『如說』，得到最後身菩薩的身份叫做『如作』；趨向菩提樹叫做『如說』，得到菩提果位叫做『如作』。」

【English Translation】 English version The female monkey was one who well protected the Bhikkhunis (Buddhist nuns); the two young monkeys were now Ananda (one of the ten principal disciples of the Buddha) and Rahula (the Buddha's son); the king of vultures at that time was Sariputra (one of the ten principal disciples of the Buddha). Good man! A Bodhisattva does not spare his life to protect these dependents.

「Good man! What is called 『acting as spoken』? If a Bodhisattva says, 『I shall give alms,』 then he immediately gives great alms; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I can uphold the precepts,』 then he transforms all beings to uphold the precepts with him; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I cultivate patience,』 then he transforms beings to cultivate patience together; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I diligently strive for the Dharma,』 then he transforms beings to cultivate diligence for the Dharma together; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I cultivate meditation,』 then he transforms beings to remove their scattered minds and cultivate meditation; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I cultivate wisdom,』 then he discriminates according to the Dharma; this is called a Bodhisattva 『acting as spoken.』 Good man! If a Bodhisattva says, 『I shall destroy all evil dharmas,』 then he immediately cultivates all good dharmas; this is called a Bodhisattva 『acting as spoken.』

「Good man! To be able to adorn oneself is called 『as spoken』; to be able to complete ultimately is called 『as acted』; to be able to generate the aspiration is called 『as spoken』; to attain the fruit of realization is called 『as acted』; to be able to purify the mind is called 『as spoken』; to be able to be sincere is called 『as acted』; to be able to generate the Bodhi mind is called 『as spoken』; to not regress from the Bodhi mind is called 『as acted』; to sincerely listen to the Dharma is called 『as spoken』; to abide by it after hearing is called 『as acted』; to be able to purify one's speech is called 『as spoken』; to be able to purify one's body is called 『as acted』; to initially receive the precepts is called 『as spoken』; to sincerely uphold the precepts is called 『as acted』; to generate the Bodhi mind is called 『as spoken』; to practice the Bodhisattva path is called 『as acted』; to attain the stage of abiding in patience is called 『as spoken』; to abide in the stage of non-retrogression is called 『as acted』; to attain the status of a Bodhisattva who will attain Buddhahood in one more lifetime is called 『as spoken』; to attain the status of a Bodhisattva in his last life is called 『as acted』; to approach the Bodhi tree is called 『as spoken』; to attain the fruit of Bodhi is called 『as acted.』」

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作。

「善男子！是名菩薩如法而說、如說而作。」說是法時，五百菩薩住無生忍地。

爾時，會中有一菩薩名曰蓮華，白佛言：「世尊！如佛所說如說如作，不可思議，如佛所住即是如說、即是如作。」

「善男子！汝於是事能了知不？」

「已知。世尊！」

「若知正法是真實者，名如法住。」

山王菩薩言：「世尊！無所住法，名如法住。何以故？見一切法無有覺故，以無覺故不見一法名之為覺。若無一法，云何有住？若如是見，名如法住。」

福德王菩薩言：「世尊！若隨心者，非如法住；若有菩薩觀意如幻，名為無住；若無住者，名如法住。」

然燈菩薩言：「世尊！無有貪心，名如法住。云何貪心？謂於法中有損有益，若無貪心，名如法住。」

日子菩薩言：「世尊！若有菩薩有所著者，是名為動。若於法中心無所著，是名無動。若無有動，名如法住。」

勇健菩薩言：「世尊！一切世間皆隨心行。若知心行，名如法住。」

樂見菩薩言：「世尊！如佛所說因受受苦。若能不受，諸受則斷；若能不取，諸取則斷。雖不受取，不捨眾生，名如法住。」

香象王菩薩言：「世尊！一切眾生悉有重擔，所謂五陰。若有能知五陰真實

【現代漢語翻譯】 現代漢語譯本 『善男子！這叫做菩薩如法宣說，如所說而行。』當佛陀宣說此法時，五百位菩薩證得無生法忍的境界。 當時，會中有一位菩薩，名叫蓮華（蓮花），他向佛陀說道：『世尊！如佛所說，如說而行，是不可思議的。如佛所住的境界，即是如說，即是如行。』 佛陀說：『善男子！你對於這件事能夠理解嗎？』 蓮華菩薩回答：『我已經理解了，世尊！』 佛陀說：『如果知道正法是真實的，就叫做如法安住。』 山王菩薩說：『世尊！無所住的法，叫做如法安住。為什麼呢？因為見到一切法都沒有覺知，因為沒有覺知，所以不見有一個法可以稱為覺。如果沒有一個法，又怎麼會有安住呢？如果這樣見解，就叫做如法安住。』 福德王菩薩說：『世尊！如果隨順心意，就不是如法安住；如果有菩薩觀察心意如幻，就叫做無住；如果沒有住著，就叫做如法安住。』 然燈菩薩說：『世尊！沒有貪心，叫做如法安住。什麼是貪心呢？就是認為法中有損有益。如果沒有貪心，就叫做如法安住。』 日子菩薩說：『世尊！如果有菩薩有所執著，這就叫做動。如果對於法中心無所執著，這就叫做無動。如果沒有動，就叫做如法安住。』 勇健菩薩說：『世尊！一切世間都隨心而行。如果知道心的執行，就叫做如法安住。』 樂見菩薩說：『世尊！如佛所說，因為感受而承受痛苦。如果能夠不感受，各種感受就會斷絕；如果能夠不執取，各種執取就會斷絕。雖然不感受不執取，但不捨棄眾生，就叫做如法安住。』 香象王菩薩說：『世尊！一切眾生都有重擔，那就是五陰（色、受、想、行、識）。如果能夠知道五陰的真實

【English Translation】 English version 'Good man! This is called a Bodhisattva speaking according to the Dharma and acting according to what is said.' When this Dharma was spoken, five hundred Bodhisattvas attained the stage of non-arising forbearance. At that time, there was a Bodhisattva in the assembly named Lotus (Lianhua), who said to the Buddha, 'World Honored One! As the Buddha has said, speaking as one acts is inconceivable. The state in which the Buddha dwells is speaking as one acts.' The Buddha said, 'Good man! Are you able to understand this matter?' The Lotus Bodhisattva replied, 'I have understood, World Honored One!' The Buddha said, 'If one knows that the true Dharma is real, it is called abiding in accordance with the Dharma.' Mountain King Bodhisattva said, 'World Honored One! The Dharma of no abiding is called abiding in accordance with the Dharma. Why? Because seeing that all dharmas have no awareness, and because there is no awareness, one does not see a single dharma that can be called awareness. If there is not a single dharma, how can there be abiding? If one sees in this way, it is called abiding in accordance with the Dharma.' King of Merit Bodhisattva said, 'World Honored One! If one follows the mind, it is not abiding in accordance with the Dharma; if a Bodhisattva observes the mind as illusory, it is called non-abiding; if there is no abiding, it is called abiding in accordance with the Dharma.' Burning Lamp Bodhisattva said, 'World Honored One! Having no greed is called abiding in accordance with the Dharma. What is greed? It is thinking that there is gain or loss in the Dharma. If there is no greed, it is called abiding in accordance with the Dharma.' Sun Bodhisattva said, 'World Honored One! If a Bodhisattva has attachments, it is called movement. If there are no attachments in the mind regarding the Dharma, it is called non-movement. If there is no movement, it is called abiding in accordance with the Dharma.' Courageous Bodhisattva said, 'World Honored One! All the world follows the mind. If one knows the workings of the mind, it is called abiding in accordance with the Dharma.' Joyful Seeing Bodhisattva said, 'World Honored One! As the Buddha has said, because of feeling, one experiences suffering. If one can not feel, all feelings will cease; if one can not grasp, all grasping will cease. Although one does not feel or grasp, one does not abandon sentient beings, this is called abiding in accordance with the Dharma.' Fragrant Elephant King Bodhisattva said, 'World Honored One! All sentient beings have a heavy burden, which is the five skandhas (form, feeling, perception, mental formations, and consciousness). If one can know the true nature of the five skandhas'

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，為壞陰見棄捐重擔，而於諸法亦無擔想，名如法住。」

持世菩薩言：「世尊！若行世間非如法住，若正莊嚴名如法住，正莊嚴者，見一切法等如虛空。」

堅意菩薩言：「世尊！若有菩薩不生於生、不滅于滅，亦復不見生滅之性，名如法住」。

光明遍照高貴德王菩薩言：「若能知見真實涅槃，見法是滅及無生滅，一切眾生悉有佛性，為趣菩提而修莊嚴，名如法住。」

光無礙菩薩言：「世尊！若有行處即是魔業，非如法住；若無行處，則壞魔業。若壞魔業，名如法住。」

凈進菩薩言：「世尊！若作念言：『我當得法，為是得法勤行精進。』如是精進是空精進。若能觀察諸法不定，以是不定勤修精進，名如法住。」

過三惡道菩薩言：「世尊！一切諸法無作無變、無覺無觀，無覺觀者名為心性。若見眾生心性本凈，名如法住。」

不可思惟思惟菩薩言：「世尊！知諸眾生一切心性不作心想，名不可思惟而思惟也。若能於是不思惟中而思惟者，名如法住。」

樂寂靜菩薩言：「世尊！若有菩薩凈諸心界，是則能離一切諸漏。若能遠離一切漏者，是名正行。若正行者，名如法住。」

商主菩薩言：「世尊！菩薩若有清凈善法，福德莊嚴、智惠莊嚴，觀二莊

【現代漢語翻譯】 現代漢語譯本： 『拋棄對壞的見解，捨棄沉重的負擔，並且對於一切法也不執著于負擔的想法，這叫做如法安住。』 持世菩薩說：『世尊！如果行於世間卻不如法安住，如果以正當的莊嚴來行持，就叫做如法安住。所謂正當的莊嚴，就是見到一切法都等同於虛空。』 堅意菩薩說：『世尊！如果有菩薩不執著于生，也不執著于滅，並且不見生滅的自性，這叫做如法安住。』 光明遍照高貴德王菩薩說：『如果能夠知見真實的涅槃（佛教術語，指解脫的境界），見到法是滅的，以及無生無滅，並且知道一切眾生都具有佛性（佛教術語，指成佛的可能性），爲了趨向菩提（佛教術語，指覺悟）而修習莊嚴，這叫做如法安住。』 光無礙菩薩說：『世尊！如果有所行之處，那就是魔的作為，不是如法安住；如果沒有所行之處，就能破壞魔的作為。如果能破壞魔的作為，就叫做如法安住。』 凈進菩薩說：『世尊！如果作念說：「我應當得到法，爲了得到法而勤奮精進。」這樣的精進是虛妄的精進。如果能夠觀察到諸法是不確定的，以這種不確定性來勤修精進，就叫做如法安住。』 過三惡道菩薩說：『世尊！一切諸法無作無變、無覺無觀，沒有覺觀的就叫做心性。如果見到眾生的心性本來清凈，就叫做如法安住。』 不可思惟思惟菩薩說：『世尊！知道一切眾生的心性不作心想，這叫做不可思議的思惟。如果能夠在這種不思議中而思惟，就叫做如法安住。』 樂寂靜菩薩說：『世尊！如果有菩薩清凈自己的心界，就能遠離一切煩惱。如果能夠遠離一切煩惱，就叫做正行。如果能正行，就叫做如法安住。』 商主菩薩說：『世尊！菩薩如果有清凈的善法，福德的莊嚴、智慧的莊嚴，觀察這兩種莊嚴』

【English Translation】 English version: 'Having abandoned the view of what is bad, discarding heavy burdens, and not having the thought of burden regarding all dharmas (Buddhist teachings), this is called abiding in accordance with the Dharma (Buddhist teachings).' Bodhisattva (a being who seeks enlightenment) Holder of the World said: 'World Honored One! If one acts in the world without abiding in accordance with the Dharma, but if one practices with proper adornment, this is called abiding in accordance with the Dharma. Proper adornment means seeing all dharmas as equal to emptiness.' Bodhisattva Firm Intention said: 'World Honored One! If a Bodhisattva does not cling to birth, nor to cessation, and does not see the nature of birth and cessation, this is called abiding in accordance with the Dharma.' Bodhisattva Light Illuminating Noble Virtue King said: 'If one can know and see true Nirvana (Buddhist term, the state of liberation), see that dharmas are cessation and without birth or cessation, and that all sentient beings have Buddha-nature (Buddhist term, the potential to become a Buddha), and cultivates adornment to approach Bodhi (Buddhist term, enlightenment), this is called abiding in accordance with the Dharma.' Bodhisattva Light Without Obstruction said: 'World Honored One! If there is a place of action, that is the work of Mara (Buddhist term, the demon of temptation), not abiding in accordance with the Dharma; if there is no place of action, then the work of Mara is destroyed. If the work of Mara is destroyed, this is called abiding in accordance with the Dharma.' Bodhisattva Pure Progress said: 'World Honored One! If one thinks, 「I should attain the Dharma, and diligently practice to attain the Dharma,」 such diligence is empty diligence. If one can observe that all dharmas are impermanent, and diligently cultivates with this impermanence, this is called abiding in accordance with the Dharma.' Bodhisattva Who Has Passed Beyond the Three Evil Paths said: 'World Honored One! All dharmas are without action, without change, without awareness, without observation; that which is without awareness and observation is called the nature of mind. If one sees that the nature of mind of sentient beings is originally pure, this is called abiding in accordance with the Dharma.' Bodhisattva Inconceivable Thought said: 'World Honored One! Knowing that the nature of mind of all sentient beings does not create thoughts, this is called inconceivable thought. If one can think within this inconceivability, this is called abiding in accordance with the Dharma.' Bodhisattva Who Delights in Tranquility said: 'World Honored One! If a Bodhisattva purifies their mind realm, they can then be free from all outflows. If one can be free from all outflows, this is called right practice. If one practices rightly, this is called abiding in accordance with the Dharma.' Bodhisattva Merchant Chief said: 'World Honored One! If a Bodhisattva has pure good dharmas, adornment of merit, adornment of wisdom, and observes these two adornments'

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嚴平等無二，以功德等觀智慧等，以智慧等觀功德等無差別者，名如法住。」

維摩詰菩薩言：「世尊！不觀於二名如法住，若於法界不壞不別，名如法住。」

依義菩薩言：「世尊！若有菩薩依于正義不依于字，為正義故受持讀誦，廣說八萬四千法聚，無失無動，名如法住。」

凈意菩薩言：「世尊！若有菩薩發菩提心，至心擁護是菩提心，修菩提時知諸法性。夫法性者非處非非處，名如法住。」

畢竟凈意菩薩言：「世尊！若有菩薩遠離垢穢如浣去垢，能令煩惱不污其心名畢竟凈。其心凈已隨菩提行，名如法住。」

海慧菩薩言：「世尊！若有親近惡知識者，非如法住，不修聖法非如法住，若近惡友則行魔業墮于魔處。世尊！若有欲離一切魔業諸魔行處諸惡法者，當近善友。」

佛言：「善男子！汝今真知魔業行不？」

「已知。世尊！」

「善男子！汝今當爲無量菩薩大眾而說。」

「世尊！夫魔業者即是眼色。若人見色生貪著心即是魔業，乃至意法亦復如是。

「複次，世尊！菩薩修行檀波羅蜜時，不愛之物持用惠施，所愛財貨貪吝不捨。愛者則施、恚者不與，分別受者及以財物。若有分別如是二者，是名魔業。

「複次，世尊！菩薩

【現代漢語翻譯】 現代漢語譯本 『平等』是指沒有差別，以功德平等的觀點來看待智慧平等，以智慧平等的觀點來看待功德平等，認為它們沒有差別，這叫做『如法住』。 維摩詰菩薩說：『世尊！不執著於二元對立的觀念，就叫做『如法住』。如果對於法界不破壞、不分別，就叫做『如法住』。』 依義菩薩說：『世尊！如果有菩薩依據正確的意義而不執著于文字，爲了正確的意義而受持、讀誦，廣泛宣說八萬四千法門，內心不迷失、不動搖，這叫做『如法住』。』 凈意菩薩說：『世尊！如果有菩薩發菩提心（覺悟之心），至誠地守護這菩提心，在修行菩提道時了知諸法的本性。所謂的法性，既不是存在也不是不存在，這叫做『如法住』。』 畢竟凈意菩薩說：『世尊！如果有菩薩遠離污垢，就像洗去污垢一樣，能夠使煩惱不污染他的心，這叫做『畢竟清凈』。他的心清凈之後，就隨順菩提道而行，這叫做『如法住』。』 海慧菩薩說：『世尊！如果有人親近惡知識（指引錯誤方向的人），就不是『如法住』；不修習聖法，也不是『如法住』。如果親近惡友，就會行魔業，墮入魔境。世尊！如果有人想要遠離一切魔業、魔的行處、各種惡法，就應當親近善友。』 佛說：『善男子！你現在真的瞭解魔業的行爲了嗎？』 『已經瞭解了，世尊！』 『善男子！你現在應當為無量的菩薩大眾宣說。』 『世尊！所謂的魔業，就是指眼和色。如果有人見到色而生起貪著之心，這就是魔業，乃至意和法也是如此。 『再者，世尊！菩薩在修行檀波羅蜜（佈施）時，不喜歡的物品拿去佈施，喜歡的財物卻貪吝不捨。喜歡的人就佈施，憎恨的人就不給，分別接受佈施的人和財物。如果分別這二者，就叫做魔業。 『再者，世尊！菩薩』

【English Translation】 English version 'Equality' means no difference. To view the equality of merit with the equality of wisdom, and to view the equality of wisdom with the equality of merit, considering them without difference, this is called 'dwelling in accordance with the Dharma'. Vimalakirti Bodhisattva said, 'World Honored One! Not clinging to dualistic concepts is called 'dwelling in accordance with the Dharma'. If one does not destroy or differentiate the Dharma realm, it is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Relying on Meaning said, 'World Honored One! If a Bodhisattva relies on the correct meaning and does not cling to the words, and for the sake of the correct meaning upholds, recites, and widely expounds the eighty-four thousand Dharma teachings, without losing his way or wavering, this is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Pure Intention said, 'World Honored One! If a Bodhisattva generates the Bodhi mind (mind of enlightenment), sincerely protects this Bodhi mind, and understands the nature of all dharmas while cultivating the Bodhi path. The so-called Dharma nature is neither existence nor non-existence, this is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Ultimately Pure Intention said, 'World Honored One! If a Bodhisattva is free from defilements, like washing away dirt, and can prevent afflictions from polluting his mind, this is called 'ultimate purity'. After his mind is purified, he follows the Bodhi path, this is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Ocean of Wisdom said, 'World Honored One! If someone associates with evil teachers (those who give wrong guidance), it is not 'dwelling in accordance with the Dharma'; not cultivating the sacred Dharma is also not 'dwelling in accordance with the Dharma'. If one associates with evil friends, one will engage in demonic activities and fall into demonic realms. World Honored One! If someone wants to be free from all demonic activities, demonic realms, and all evil dharmas, they should associate with good friends.' The Buddha said, 'Good man! Do you truly understand the actions of demonic activities now?' 'I understand, World Honored One!' 'Good man! You should now explain it to the immeasurable Bodhisattva assembly.' 'World Honored One! The so-called demonic activities refer to the eye and form. If someone sees form and generates attachment, this is a demonic activity, and the same applies to the mind and dharmas. 'Furthermore, World Honored One! When a Bodhisattva practices Dana Paramita (giving), he gives away what he does not like, but is greedy and unwilling to give away what he likes. He gives to those he likes and does not give to those he hates, discriminating between the recipients and the gifts. If one discriminates in this way, it is called a demonic activity. 'Furthermore, World Honored One! A Bodhisattva'

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修行尸波羅蜜時，護持禁戒近持戒者，讚歎己身毀呰破戒，是名魔業。

「複次，世尊！菩薩修行忍波羅蜜時，于大力者能生忍辱，于少力者不能生忍，見大力者軟語謙下，見小力者粗語輕蔑，是名魔業。

「複次，世尊！菩薩修行進波羅蜜時，說聲聞乘、說緣覺乘、說菩薩乘。修菩提時，輕慢聲聞、辟支佛乘，口不宣說；樂於世行，不樂供養恭敬三寶，所謂華香幡蓋伎樂，尊重讚歎；不求多聞，見多聞者不能親近，是名魔業。

「複次，世尊！菩薩修行禪波羅蜜時，獲得禪定不能調伏一切眾生，心生悔厭貪著禪樂。呵說法者，不樂講論，讚歎寂靜貪著禪味，呵毀二界愛無色身，壽命極長不見諸佛，不聞正法遠離善友，不知方便受舍修舍，是名魔業。

「複次，世尊！菩薩修行般若波羅蜜時，知于因果，不以四攝攝取眾生而調伏之，不知眾生上中下根，是名魔業。

「複次，世尊！菩薩若樂空閑寂靜，樂寂靜已受寂靜樂，不樂聽法說法問疑，以寂靜故煩惱不起，以不起故不知知想，不離離想不證證想，不修修想不得實義，是名魔業。

「複次世尊！菩薩若有修集多聞，好語樂語，微妙之語，軟語喜語。若為衣食臥具利養而演說法，若有信解能至心聽而不為說，若有放逸緻供養者

【現代漢語翻譯】 現代漢語譯本：當修行尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）時，如果護持禁戒，親近持戒者，卻讚歎自己而譭謗破戒者，這被稱為魔業。 現代漢語譯本：『再者，世尊！菩薩在修行忍波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）時，對於有權勢的人能夠忍辱，對於弱小的人卻不能忍，見到有權勢的人就軟語謙卑，見到弱小的人就粗語輕蔑，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩在修行精進波羅蜜（Vīrya-pāramitā，精進波羅蜜）時，宣說聲聞乘（Śrāvakayāna，小乘）、緣覺乘（Pratyekabuddhayāna，中乘）和菩薩乘（Bodhisattvayāna，大乘）。在修菩提道時，輕慢聲聞乘和辟支佛乘，口頭上不說，卻樂於世俗的行為，不樂於供養恭敬三寶，比如鮮花、香、幡蓋、伎樂，不尊重讚歎；不求多聞，見到多聞者也不能親近，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩在修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）時，獲得禪定卻不能調伏一切眾生，心中產生悔恨厭倦，貪戀禪定的快樂。呵斥說法的人，不樂於講論，讚歎寂靜，貪戀禪定的滋味，呵斥譭謗欲界和色界，喜愛無色界的身體，壽命極長卻見不到諸佛，聽不到正法，遠離善友，不知道方便，受了又舍，修了又舍，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩在修行般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）時，知道因果，卻不以四攝法（佈施、愛語、利行、同事）來攝取眾生並調伏他們，不知道眾生的上、中、下根性，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩如果喜歡空閑寂靜，享受寂靜的快樂，不喜歡聽法、說法、問疑，因為寂靜的緣故煩惱不起，因為不起煩惱的緣故不知道知想，不離開離想，不證得證想，不修習修想，得不到真實的意義，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩如果修習多聞，喜歡說好聽的話、快樂的話、微妙的話、柔和的話、喜悅的話。如果爲了衣食、臥具、利益供養而演說佛法，如果有信解能夠至心聽法卻不為他們說，如果有放逸卻供養的人

【English Translation】 English version: When practicing Śīla-pāramitā (perfection of discipline), if one upholds the precepts, associates with those who keep the precepts, yet praises oneself and disparages those who break the precepts, this is called a work of Māra. English version: 'Furthermore, World Honored One! When a Bodhisattva practices Kṣānti-pāramitā (perfection of patience), they are able to be patient with the powerful, but not with the weak. They speak softly and humbly to the powerful, but speak harshly and contemptuously to the weak. This is called a work of Māra.' English version: 'Furthermore, World Honored One! When a Bodhisattva practices Vīrya-pāramitā (perfection of diligence), they speak of the Śrāvakayāna (vehicle of disciples), the Pratyekabuddhayāna (vehicle of solitary realizers), and the Bodhisattvayāna (vehicle of Bodhisattvas). When cultivating Bodhi, they belittle the Śrāvakayāna and Pratyekabuddhayāna, not speaking of them, but delighting in worldly practices, not delighting in offering and respecting the Three Jewels, such as flowers, incense, banners, canopies, and music, not respecting and praising them; not seeking much learning, and not associating with those who are learned. This is called a work of Māra.' English version: 'Furthermore, World Honored One! When a Bodhisattva practices Dhyāna-pāramitā (perfection of meditation), they attain meditative concentration but cannot subdue all sentient beings, and they develop regret and weariness, clinging to the joy of meditation. They criticize those who teach the Dharma, do not delight in discussions, praise stillness, cling to the taste of meditation, criticize and disparage the desire realm and the form realm, and love the formless realm body. They have extremely long lives but do not see the Buddhas, do not hear the true Dharma, and are far from good friends. They do not know skillful means, accepting and then abandoning, practicing and then abandoning. This is called a work of Māra.' English version: 'Furthermore, World Honored One! When a Bodhisattva practices Prajñā-pāramitā (perfection of wisdom), they know cause and effect, but do not use the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather and subdue sentient beings. They do not know the superior, middling, and inferior capacities of sentient beings. This is called a work of Māra.' English version: 'Furthermore, World Honored One! If a Bodhisattva delights in solitude and stillness, and having enjoyed the joy of stillness, does not delight in listening to the Dharma, teaching the Dharma, or asking questions, because of stillness, afflictions do not arise, and because afflictions do not arise, they do not know the thought of knowing, do not leave the thought of leaving, do not realize the thought of realization, do not cultivate the thought of cultivation, and do not attain the true meaning. This is called a work of Māra.' English version: 'Furthermore, World Honored One! If a Bodhisattva cultivates much learning, likes to speak good words, joyful words, subtle words, gentle words, and pleasant words. If they expound the Dharma for the sake of clothing, food, bedding, and material offerings, if there are those who have faith and understanding and can listen with sincerity but they do not speak for them, if there are those who are negligent but make offerings'

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便為說之，可為說者而不為說，不可說者反為說之，是名魔業。

「複次，世尊！若有菩薩說法之時秘藏深義，有諸天人得他心智，知已不悅即作是念：『我為如來真正法來，不為世間淺近語來。是人慾毀如來正法不能增長。若人有毀佛正法者，我不樂見聞其所說。』即便捨去，是名魔業。

「複次，世尊！若有菩薩于惡知識作善友想，惡知識者不以四攝攝取眾生，不修多聞不化眾生，不說出法樂說世語，不知法不知時不知義，是名魔業。

「複次，世尊！惡知識者，不能開示分別解說聲聞、緣覺、菩薩、佛法，不化眾生令修慈悲遠離八難修行施戒，柔軟語言親近平等教忍無力，說言佛道甚為難得，無量世中勤苦乃獲，是名惡友，名為魔業。

「複次，世尊！菩薩若有憍慢之心，以憍慢故不能供養佛法、眾僧、師長、和上、父母、長宿、同學、同師。若見勝己不能親近聽法問疑，是故雖聞聞已便失；見下己者親近愛念，是故惡法漸漸增長，惡法增故遠離善法。世尊！譬如大海漸漸深故，一切諸流悉共歸之。菩薩壞慢亦復如是，漸漸增長一切善法。菩薩若不壞憍慢者，是名魔業。

「世尊！譬如有人高原陸地種瞻波樹，水常行處復作坻塘，地既高燥又不得水，漸漸枯黃不能增長。世尊！

【現代漢語翻譯】 現代漢語譯本：於是就為他們說法，可以為他們說法的卻不說，不可以說的反而為他們說，這叫做魔業。 『再者，世尊！如果有菩薩在說法的時候隱藏深奧的含義，有些天人具有他心通，知道后不高興，就想：『我是爲了如來真正的佛法而來，不是爲了世俗淺顯的言語而來。』這個人想要毀壞如來的正法，不能使之增長。如果有人毀壞佛的正法，我不喜歡看到或聽到他所說的。』隨即就離開，這叫做魔業。 『再者，世尊！如果有菩薩把惡知識當作善友，而惡知識不以四攝（佈施、愛語、利行、同事）來攝取眾生，不修習多聞，不教化眾生，不說出世法而喜歡說世俗的言語，不懂得法，不懂得時機，不懂得義理，這叫做魔業。 『再者，世尊！惡知識不能開示、分別、解說聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）、菩薩（發願救度一切眾生者）、佛法，不教化眾生修習慈悲，遠離八難（八種難以修行佛法的障礙），修行佈施和持戒，不以柔和的語言待人，不親近平等，教導忍辱沒有力量，卻說佛道非常難以獲得，要經過無量世的勤苦才能得到，這叫做惡友，叫做魔業。 『再者，世尊！菩薩如果心懷驕慢，因為驕慢的緣故不能供養佛法、僧眾、師長、和尚（受戒時的導師）、父母、年長的修行者、同學、同門老師。如果看到勝過自己的人，就不能親近聽法，請教疑問，因此即使聽了也很快忘記；看到不如自己的人，就親近愛念，因此惡法漸漸增長，惡法增長的緣故就遠離善法。世尊！譬如大海漸漸深廣，一切河流都匯入其中。菩薩破除驕慢也是這樣，漸漸增長一切善法。菩薩如果不破除驕慢，這叫做魔業。 『世尊！譬如有人在高地陸地上種植瞻波樹（一種香花樹），在水流經常經過的地方卻挖成池塘，土地既高又幹燥，又得不到水，漸漸枯黃不能生長。世尊！』

【English Translation】 English version: Then he speaks for them; those who can be spoken to, he does not speak to; those who cannot be spoken to, he speaks to instead. This is called the work of Mara. 'Furthermore, World Honored One! If a Bodhisattva, when teaching the Dharma, conceals profound meanings, and some devas and humans, possessing the knowledge of others' minds, become displeased upon knowing this, and think: 'I have come for the true Dharma of the Tathagata, not for shallow worldly words.' This person wishes to destroy the true Dharma of the Tathagata and cannot make it grow. If someone destroys the true Dharma of the Buddha, I do not like to see or hear what he says.' Then they immediately leave. This is called the work of Mara. 'Furthermore, World Honored One! If a Bodhisattva regards an evil friend as a good friend, and that evil friend does not use the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to gather beings, does not cultivate extensive learning, does not transform beings, does not speak of the Dharma of liberation but likes to speak of worldly matters, does not understand the Dharma, does not understand the right time, and does not understand the meaning, this is called the work of Mara. 'Furthermore, World Honored One! An evil friend cannot reveal, distinguish, or explain the Dharma of Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through their own observation), Bodhisattvas (those who aspire to save all beings), and Buddhas; does not transform beings to cultivate loving-kindness and compassion, to stay away from the Eight Difficulties (eight obstacles to practicing the Dharma), to practice giving and keeping precepts, to use gentle speech, to be close to equality, and to teach patience without strength, but says that the Buddha's path is very difficult to attain, and that it can only be achieved after countless eons of diligent effort. This is called an evil friend, and is called the work of Mara. 'Furthermore, World Honored One! If a Bodhisattva has a conceited mind, because of this conceit he cannot make offerings to the Buddha, the Dharma, the Sangha, his teachers, his preceptors, his parents, senior practitioners, fellow students, and fellow teachers. If he sees someone superior to himself, he cannot draw near to listen to the Dharma and ask questions; therefore, even if he hears, he quickly forgets. If he sees someone inferior to himself, he draws near with affection; therefore, evil dharmas gradually increase, and because evil dharmas increase, he distances himself from good dharmas. World Honored One! Just as the ocean gradually deepens, all rivers flow into it. The Bodhisattva who destroys conceit is also like this, gradually increasing all good dharmas. If a Bodhisattva does not destroy conceit, this is called the work of Mara. 'World Honored One! It is like someone planting a champak tree (a fragrant flowering tree) on high, dry land, and making a pond where water flows regularly. The land is high and dry, and it does not get water, so it gradually withers and cannot grow. World Honored One!'

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菩薩摩訶薩亦復如是，憍慢增故不親善友，不聞正法雖聞復失。

「複次，世尊！菩薩摩訶薩身色具足端正自在，多有眷屬福德莊嚴，未能具足智慧莊嚴，以是因緣生於憍慢。以憍慢故，若有菩薩具智莊嚴，思惟正法身體羸瘠，見已輕慢不能供養，以是因緣復增憍慢，無明放逸不調魔業。如是菩薩為色生慢，是名魔業。」

爾時，世尊告海慧菩薩言：「善哉，善哉！善男子！善能分別宣說魔業。善男子！至心諦聽，吾今當說壞魔業道。

「善男子！一切諸法其性空寂。若知諸法其性空已，亦知一切眾生皆空。既知空已而修慈心調伏自身，是名菩薩破壞魔業。若觀諸法性是無相，而為眾生修集慈心，是名菩薩破壞魔業。若觀諸法性是無愿，為諸眾生至心求有，既求有已隨而調伏，是名菩薩能壞魔業。觀一切法性是無貪，眾生之性亦復無貪，為調伏貪而攝取之，是名菩薩能壞魔業。若觀諸法性是無恚，眾生之性亦復無恚，為調伏恚而攝取之，是名菩薩能壞魔業。若觀諸法性是無癡，眾生之性亦復無癡，為調伏癡而攝取之，是名菩薩能壞魔業。觀諸法性無生無滅，壞生滅故宣說正法，是名菩薩能壞魔業。觀一切法性是平等，雖說三乘不捨大乘，是名菩薩能壞魔業。若不貪著心意識等，亦能遠離一切因緣，

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）也是如此，因為驕慢增長而不親近善友，不聽聞正法，即使聽聞也會遺失。

『再者，世尊！菩薩摩訶薩身色具足，端正自在，有很多眷屬，福德莊嚴，但未能具足智慧莊嚴，因此產生驕慢。因為驕慢的緣故，如果有菩薩具足智慧莊嚴，思維正法而身體羸弱，見到后就輕視怠慢，不能供養，因此更加增長驕慢，無明放逸，不調伏魔業。這樣的菩薩因為外貌而生驕慢，這叫做魔業。』

這時，世尊告訴海慧菩薩說：『好啊，好啊！善男子！你善於分別宣說魔業。善男子！專心諦聽，我現在當說破除魔業的道路。』

『善男子！一切諸法的本性都是空寂的。如果知道諸法的本性是空，也知道一切眾生都是空。既然知道空，就修習慈心來調伏自身，這叫做菩薩破除魔業。如果觀察諸法的本性是無相，而為眾生修集慈心，這叫做菩薩破除魔業。如果觀察諸法的本性是無愿，為諸眾生至誠求有，既然求有之後就隨之調伏，這叫做菩薩能夠破除魔業。觀察一切法的本性是無貪，眾生的本性也是無貪，爲了調伏貪慾而攝取他們，這叫做菩薩能夠破除魔業。如果觀察諸法的本性是無嗔，眾生的本性也是無嗔，爲了調伏嗔恚而攝取他們，這叫做菩薩能夠破除魔業。如果觀察諸法的本性是無癡，眾生的本性也是無癡，爲了調伏愚癡而攝取他們，這叫做菩薩能夠破除魔業。觀察諸法的本性無生無滅，破除生滅的觀念而宣說正法，這叫做菩薩能夠破除魔業。觀察一切法的本性是平等，雖然說三乘（聲聞乘、緣覺乘、菩薩乘），但不捨棄大乘（菩薩乘），這叫做菩薩能夠破除魔業。如果不貪著心、意識等，也能遠離一切因緣，

【English Translation】 English version: The Bodhisattva Mahasattva (Great Bodhisattva) is also like this; because arrogance increases, they do not associate with good friends, do not hear the true Dharma, and even if they hear it, they lose it.

'Furthermore, World Honored One! The Bodhisattva Mahasattva, with a complete and handsome physique, is free and at ease, has many dependents, and is adorned with blessings, but has not fully attained the adornment of wisdom. Because of this, arrogance arises. Due to arrogance, if there is a Bodhisattva adorned with wisdom, who contemplates the true Dharma and is physically weak, upon seeing them, they become contemptuous and disrespectful, unable to make offerings. Because of this, their arrogance further increases, they become ignorant and unrestrained, and do not subdue the works of Mara (demon). Such a Bodhisattva, who develops arrogance because of their appearance, is said to be engaged in the works of Mara.'

At that time, the World Honored One said to Bodhisattva Ocean of Wisdom: 'Excellent, excellent! Good man! You are skilled in distinguishing and explaining the works of Mara. Good man! Listen attentively, I will now speak of the path to destroy the works of Mara.'

'Good man! The nature of all dharmas (phenomena) is empty and tranquil. If one knows that the nature of all dharmas is empty, one also knows that all sentient beings are empty. Having known emptiness, one cultivates loving-kindness to subdue oneself; this is called a Bodhisattva destroying the works of Mara. If one observes that the nature of dharmas is without characteristics, and cultivates loving-kindness for sentient beings, this is called a Bodhisattva destroying the works of Mara. If one observes that the nature of dharmas is without aspiration, and sincerely seeks existence for sentient beings, and having sought existence, then subdues them, this is called a Bodhisattva who can destroy the works of Mara. Observing that the nature of all dharmas is without greed, and that the nature of sentient beings is also without greed, one embraces them to subdue greed; this is called a Bodhisattva who can destroy the works of Mara. If one observes that the nature of dharmas is without hatred, and that the nature of sentient beings is also without hatred, one embraces them to subdue hatred; this is called a Bodhisattva who can destroy the works of Mara. If one observes that the nature of dharmas is without delusion, and that the nature of sentient beings is also without delusion, one embraces them to subdue delusion; this is called a Bodhisattva who can destroy the works of Mara. Observing that the nature of dharmas is without arising or ceasing, one destroys the concept of arising and ceasing and proclaims the true Dharma; this is called a Bodhisattva who can destroy the works of Mara. Observing that the nature of all dharmas is equal, although one speaks of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), one does not abandon the Mahāyāna (Bodhisattvayāna); this is called a Bodhisattva who can destroy the works of Mara. If one is not attached to mind, consciousness, etc., one can also be free from all conditions,

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為諸眾生得解脫故修法莊嚴，雖過諸行終不捨離菩薩所行，是名菩薩能壞魔業。」

說是法時，天魔波旬莊嚴四兵來趣寶坊，如先趣向菩提樹時，如來見已，告海慧言：「汝說魔業我說壞魔，以是因緣魔王波旬莊嚴四兵而來至此，欲設何計以當御之？」

海慧菩薩言：「世尊！我今欲持魔王波旬及其眷屬置莊嚴國，我身當住魔所住處。」

爾時，舍利弗言：「善男子！莊嚴世界去此遠近？佛號何等？」

「舍利弗！在此東方過於十二恒河沙等世界，其土有佛號破疑凈光，今現在世，為諸菩薩說凈菩薩行。彼國三千大千世界有一億魔，一一魔王有十千億人兵眷屬。其佛初坐菩提樹時，如是諸魔悉共莊嚴至菩薩所。爾時菩薩先為諸魔講宣正典，令其得住不退轉地，然後乃成阿耨多羅三藐三菩提轉正法輪。彼佛世尊，其大弟子及侍使者亦悉是魔，如是等魔悉能教化調伏眾生。是故我今取魔波旬安置彼土，為欲壞其所行魔業，莊嚴如來無上正法。」

時魔波旬聞是語已心生恐怖，四望顧視欲求退處，四方障礙不得從意，復欲滅身亦不能得，方計不立倍復生懅，白佛言：「世尊！唯愿大慈少見救護。」

佛言：「波旬！我於此事不得自在，汝當歸向海慧菩薩求哀懺悔。」

時魔波旬

【現代漢語翻譯】 現代漢語譯本：爲了讓所有眾生得到解脫而修習佛法，即使超越了所有修行階段，也終究不會捨棄菩薩的修行，這被稱為菩薩能夠摧毀魔的業障。 當佛陀宣說此法時，天魔波旬（天魔之王）率領四種軍隊來到寶坊，就像之前前往菩提樹時一樣。如來佛看到后，告訴海慧菩薩：『你來說說魔的業障，我來說說如何摧毀魔障。因為這個緣故，魔王波旬率領四種軍隊來到這裡，想要用什麼計策來抵禦呢？』 海慧菩薩說：『世尊！我現在想把魔王波旬和他的眷屬安置在莊嚴國，我自身則住在魔所居住的地方。』 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）說：『善男子！莊嚴世界距離這裡有多遠？那裡的佛叫什麼名字？』 海慧菩薩回答說：『舍利弗！在東方，經過十二個恒河沙數的世界，那裡有一個佛，號為破疑凈光（意為破除疑惑，帶來清凈光明的佛），現在正在世間，為諸菩薩宣說清凈菩薩的修行。那個國土的三千大千世界里有一億個魔，每一個魔王都有十千億人作為兵將眷屬。當那位佛最初坐在菩提樹下時，這些魔都一起前來莊嚴菩薩的道場。當時，菩薩先為這些魔宣講正法，讓他們安住于不退轉的境界，然後才成就阿耨多羅三藐三菩提（無上正等正覺），轉動法輪。那位佛世尊，他的大弟子和侍者也都是魔，這些魔都能夠教化調伏眾生。因此，我現在要把魔波旬安置到那個國土，是爲了摧毀他所行的魔業，莊嚴如來無上的正法。』 當時，魔波旬聽到這些話后，心中感到恐懼，四處張望想要退走，但四方都有障礙，無法如願。他又想毀滅自身，也無法做到，計策無法實施，更加恐懼，於是對佛說：『世尊！唯愿您大慈大悲，稍微施以救護。』 佛說：『波旬！我在這件事上無法做主，你應該去向海慧菩薩求哀懺悔。』 這時，魔波旬

【English Translation】 English version: 'For the sake of liberating all sentient beings, one cultivates Dharma adornments. Even having transcended all practices, one ultimately does not abandon the conduct of a Bodhisattva. This is called a Bodhisattva who can destroy the works of Mara (demon).' When the Buddha was expounding this Dharma, the heavenly demon Mara Papiyas (king of demons) led his fourfold army to the precious pavilion, just as he had approached the Bodhi tree before. Upon seeing this, the Tathagata (Buddha) said to the Bodhisattva Ocean Wisdom: 'You speak of the works of Mara, and I will speak of destroying Mara. Because of this, Mara Papiyas has come here with his fourfold army. What plan do you have to resist him?' Bodhisattva Ocean Wisdom said: 'World Honored One! I now wish to place Mara Papiyas and his retinue in the Adorned Land, and I myself will dwell in the place where Mara dwells.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said: 'Good man! How far is the Adorned World from here? What is the name of the Buddha there?' Bodhisattva Ocean Wisdom replied: 'Shariputra! To the east, beyond twelve Ganges River sands of worlds, there is a Buddha named Doubt-Dispelling Pure Light (meaning a Buddha who dispels doubts and brings pure light), who is now in the world, expounding the pure Bodhisattva practices for all Bodhisattvas. In that land's three thousand great thousand worlds, there are one hundred million Maras, and each Mara king has ten trillion people as his army and retinue. When that Buddha first sat under the Bodhi tree, all these Maras came together to adorn the Bodhisattva's place. At that time, the Bodhisattva first expounded the true Dharma to these Maras, enabling them to abide in the state of non-retrogression, and then he attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) and turned the Dharma wheel. That Buddha World Honored One, his great disciples and attendants are also Maras, and these Maras are all able to teach and subdue sentient beings. Therefore, I now wish to place Mara Papiyas in that land, in order to destroy his works of Mara and adorn the Tathagata's supreme true Dharma.' At that time, Mara Papiyas, upon hearing these words, felt fear in his heart. He looked around, wanting to retreat, but there were obstacles in all directions, and he could not do as he wished. He also wanted to destroy himself, but he could not do that either. His plans failed, and he became even more fearful. He said to the Buddha: 'World Honored One! I beseech your great compassion to grant me a little protection.' The Buddha said: 'Papiyas! I have no power over this matter. You should go to Bodhisattva Ocean Wisdom and beg for his mercy and repentance.' At that time, Mara Papiyas

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即向海慧合掌而言：「善男子！我從今日不敢復作如是魔業，唯愿仁者聽我懺悔。」

海慧菩薩言：「我于汝所都無瞋心，菩薩之法常應忍辱一切眾生。波旬！汝可往彼禮覲彼佛，汝身當得無量利益。」

爾時，菩薩即以右手摩其頂上，作如是言：「若諸菩薩于諸法中無貪吝者，以我神通令汝必至彼佛世界。」言已波旬即至彼土。既至彼土，見佛敬禮，卻住一面。

彼諸菩薩白佛言：「世尊！何等國土有如是等不凈之人而來至此？」

佛言：「善男子！西方過十二恒河沙等諸佛世界，彼有世界名曰娑婆，佛號釋迦牟尼，為過數量諸菩薩等說大集經。彼有菩薩名曰海慧，說魔業時，是魔莊嚴四種兵眾來至會所，海慧菩薩以神通力移來至此。」

彼世界中諸菩薩等語波旬言：「善男子！汝今宜發阿耨多羅三藐三菩提心，遠離魔業，我當與汝共為同學。」時魔波旬聞是語已，即發阿耨多羅三藐三菩提心。

時諸菩薩即請波旬升師子座，問波旬言：「承彼如來為諸大眾說大集經，斯有何事？惟仁說之。」時魔波旬以海慧菩薩神通力故宣說所聞，乃至不失一句一字。

彼諸菩薩即白佛言：「我等愿樂欲見彼佛釋迦牟尼及眾菩薩。」

彼佛即告諸菩薩言：「且待須臾，自當得見

【現代漢語翻譯】 於是，波旬（魔王）向海慧（菩薩名）合掌說道：『善男子！我從今天起不敢再做這樣的魔業了，只希望您能聽我懺悔。』 海慧菩薩說：『我對於你沒有任何嗔恨之心，菩薩的修行法則本就應當忍受一切眾生。波旬！你可以去禮拜那尊佛，你的身心將會獲得無量的利益。』 當時，菩薩就用右手摩他的頭頂，說道：『如果各位菩薩對於一切法都沒有貪婪和吝嗇，我將用我的神通力讓你必定到達那尊佛的世界。』說完，波旬就到了那個佛土。到了那裡，他見到佛陀，恭敬地頂禮，然後退到一旁站立。 那裡的菩薩們問佛陀：『世尊！是什麼樣的國土會有這樣不清凈的人來到這裡？』 佛陀說：『善男子！在西方，經過十二恒河沙數那麼多的佛世界，有一個世界叫做娑婆（世界名），佛號釋迦牟尼（佛名），正在為無數的菩薩們宣講《大集經》。那裡有一位菩薩名叫海慧，在講述魔業的時候，這個魔王率領四種兵眾來到會場，海慧菩薩用神通力把他移到了這裡。』 那個世界的菩薩們對波旬說：『善男子！你現在應該發起阿耨多羅三藐三菩提心（無上正等正覺之心），遠離魔業，我們應當與你一起成為同學。』當時，魔王波旬聽到這些話后，就發起了阿耨多羅三藐三菩提心。 當時，那些菩薩就請波旬登上獅子座，問波旬說：『承蒙那位如來為大眾宣講《大集經》，那裡有什麼事情？請您說給我們聽聽。』當時，魔王波旬因為海慧菩薩的神通力，就宣說了他所聽到的內容，甚至沒有遺漏一句一字。 那些菩薩就對佛陀說：『我們願意去見那尊佛釋迦牟尼以及眾菩薩。』 那尊佛就告訴那些菩薩說：『稍等片刻，你們自然會見到。』

【English Translation】 Then, Mara Papiyas (demon king) put his palms together towards Samudramati (Bodhisattva's name) and said, 'Good man! From today onwards, I dare not commit such demonic acts again. I only wish that you would listen to my repentance.' Bodhisattva Samudramati said, 'I have no anger towards you. The practice of a Bodhisattva is to always be patient with all sentient beings. Papiyas! You may go and pay homage to that Buddha, and your body and mind will receive immeasurable benefits.' At that time, the Bodhisattva then stroked the top of his head with his right hand and said, 'If all Bodhisattvas have no greed or stinginess towards all dharmas, I will use my supernatural power to ensure that you will reach that Buddha's world.' Having said that, Mara Papiyas arrived at that Buddha-land. Upon arriving there, he saw the Buddha, respectfully bowed, and then stood to one side. The Bodhisattvas there asked the Buddha, 'World Honored One! What kind of land has such an impure person come here?' The Buddha said, 'Good men! In the west, passing through twelve Ganges River sands of Buddha-lands, there is a world called Saha (world's name), where the Buddha is named Sakyamuni (Buddha's name), who is expounding the Mahasamnipata Sutra for countless Bodhisattvas. There is a Bodhisattva named Samudramati, and when he was speaking about demonic acts, this demon king led four kinds of troops to the assembly. Bodhisattva Samudramati used his supernatural power to move him here.' The Bodhisattvas of that world said to Papiyas, 'Good man! You should now generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment), stay away from demonic acts, and we shall become fellow students with you.' At that time, Mara Papiyas, upon hearing these words, generated the mind of Anuttara-samyak-sambodhi. At that time, those Bodhisattvas invited Papiyas to ascend the lion throne and asked Papiyas, 'We understand that the Tathagata is expounding the Mahasamnipata Sutra for the assembly. What is happening there? Please tell us.' At that time, Mara Papiyas, due to the supernatural power of Bodhisattva Samudramati, expounded what he had heard, without missing a single word or phrase. Those Bodhisattvas then said to the Buddha, 'We wish to see that Buddha Sakyamuni and the assembly of Bodhisattvas.' That Buddha then told those Bodhisattvas, 'Wait a moment, and you will naturally see them.'

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此寶坊中。」

諸菩薩等復白佛言：「世尊！我等欲見魔王波旬，于彼世界為何所作？」

爾時，世尊觀此彼界眾生心已，告海慧菩薩言：「善男子！汝今當以此佛世界示彼菩薩。」

爾時海慧菩薩即於十指放大光明，其光即過十二恒河沙等諸佛世界遍照彼土，此間大眾悉見彼土佛及菩薩，魔王波旬處師子座說大集經。

時諸菩薩即從座起，向彼如來頭面敬禮，散種種華而以供養，所散諸華當彼佛上變成華臺。彼諸菩薩見是華臺，即白佛言：「世尊！如是華臺從何處來？」

佛言：「善男子！娑婆世界諸菩薩眾所散供養。」

諸菩薩言：「世尊！云何令我得見彼土娑婆世界？」

佛言：「善男子！汝等今當敬禮是光至心念持，自當得見彼佛世界。」時彼菩薩如佛所言，敬禮光明至心念持，即得見此娑婆世界。見已即起禮釋迦牟尼佛，以諸香華遙供養之。又見三千大千世界，凈水澄滿猶如大海。彼所散華至此世界大寶坊中，當如來上變成寶蓋。

時魔波旬白彼佛言：「世尊！我當云何還彼世界？」

佛言：「善男子！若欲還者，應當至心念于海慧。」時魔波旬至心念于海慧菩薩，念已即得還此世界。

時舍利弗見魔波旬，即作是言：「波旬！汝得見彼佛

【現代漢語翻譯】 現代漢語譯本 『在這個寶坊中。』

諸位菩薩又對佛說：『世尊！我們想見魔王波旬，他在那個世界做什麼呢？』

這時，世尊觀察了這個世界和那個世界眾生的心念后，告訴海慧菩薩說：『善男子！你現在應當把這個佛世界展示給那些菩薩。』

這時，海慧菩薩立刻從十指放出光明，那光明立刻穿過十二恒河沙數那麼多的佛世界，普遍照耀那個國土。這裡的眾人都能看到那個國土的佛和菩薩，魔王波旬坐在獅子座上宣講《大集經》。

當時，那些菩薩立刻從座位上站起來，向那位如來頂禮，散佈各種鮮花來供養，所散的鮮花在那位佛的上方變成花臺。 那些菩薩看到這個花臺，就對佛說：『世尊！這個花臺是從哪裡來的？』

佛說：『善男子！是娑婆世界的諸位菩薩散佈供養的。』

諸位菩薩說：『世尊！怎樣才能讓我們看到那個娑婆世界呢？』

佛說：『善男子！你們現在應當敬禮這光明，至誠唸誦，自然就能看到那個佛世界。』當時，那些菩薩按照佛所說的，敬禮光明，至誠唸誦，立刻就看到了這個娑婆世界。看到后，他們立刻起身禮拜釋迦牟尼佛，用各種香花遙遠地供養他。又看到三千大千世界，清澈的水充滿，如同大海。他們所散的鮮花到達這個世界的大寶坊中，在如來的上方變成寶蓋。

這時，魔王波旬對那位佛說：『世尊！我應當怎樣回到那個世界呢？』

佛說：『善男子！如果想回去，應當至誠唸誦海慧。』當時，魔王波旬至誠唸誦海慧菩薩，唸誦后立刻就回到了這個世界。

這時，舍利弗看到魔王波旬，就說：『波旬！你見到那個佛了嗎？』

【English Translation】 English version 'in this precious pavilion.'

The Bodhisattvas then said to the Buddha, 'World Honored One! We wish to see the demon king Pāpīyas (魔王波旬), what is he doing in that world?'

At that time, the World Honored One, having observed the minds of the beings in this world and that world, said to Bodhisattva Ocean Wisdom (海慧菩薩), 'Good man! You should now show that Buddha world to those Bodhisattvas.'

At that time, Bodhisattva Ocean Wisdom immediately emitted light from his ten fingers. The light immediately passed through Buddha worlds as numerous as twelve Ganges Rivers, illuminating that land. The assembly here all saw the Buddhas and Bodhisattvas of that land, and the demon king Pāpīyas was sitting on a lion throne, expounding the Mahāsamnipāta Sūtra (大集經).

Then, those Bodhisattvas immediately rose from their seats, bowed their heads to that Tathāgata (如來), and scattered various flowers as offerings. The scattered flowers transformed into a flower dais above that Buddha. Those Bodhisattvas, seeing the flower dais, said to the Buddha, 'World Honored One! Where did this flower dais come from?'

The Buddha said, 'Good men! It was scattered as offerings by the Bodhisattvas of the Sahā world (娑婆世界).'

The Bodhisattvas said, 'World Honored One! How can we see that Sahā world?'

The Buddha said, 'Good men! You should now respectfully bow to this light and sincerely recite, and you will naturally see that Buddha world.' At that time, those Bodhisattvas, as the Buddha had said, respectfully bowed to the light and sincerely recited, and immediately saw this Sahā world. Having seen it, they immediately rose and bowed to Śākyamuni Buddha (釋迦牟尼佛), offering him various incense and flowers from afar. They also saw the three thousand great thousand worlds, filled with clear water like a great ocean. The flowers they scattered reached the great precious pavilion in this world, transforming into a jeweled canopy above the Tathāgata.

At that time, the demon Pāpīyas said to that Buddha, 'World Honored One! How shall I return to that world?'

The Buddha said, 'Good man! If you wish to return, you should sincerely recite the name of Ocean Wisdom.' At that time, the demon Pāpīyas sincerely recited the name of Bodhisattva Ocean Wisdom, and having recited it, he immediately returned to this world.

At that time, Śāriputra (舍利弗), seeing the demon Pāpīyas, said, 'Pāpīyas! Have you seen that Buddha?'

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世界不？」

波旬言：「舍利弗！我已見之，及見彼土清凈菩薩所住之處。」

舍利弗言：「汝于彼土作魔業不？」

「大德！我至彼土至心勤求無上菩提，何緣復得造作魔業？若有至心求菩提時見魔業者，是人則得勤修精進。」

此界大眾見魔波旬還來至此，六萬眾生、十千魔眾同共發阿耨多羅三藐三菩提心，作是言：「愿我等輩所受身形，如彼菩薩身形無異。」

海慧菩薩言：「世尊！為阿耨多羅三藐三菩提，多有怨敵。善哉！世尊！為護法故建立神通。以通力故是經當得久住於世。」

佛言：「善男子！我今所立善愿神通，為諸眾生種于善根。」

爾時，世尊告四天王：「汝等當知，若我弟子，比丘、比丘尼、優婆塞、優婆夷，受持讀誦書寫廣說如是等經，汝等四王當深護助，無為欲樂而作放逸。吾今出世為壞放逸護正法故。」而說咒曰：所謂：

「三咩　(羊鳴音)三摩三咩　沫頓禰　婆羅跋坻陀禰　陀那跋坻　投彌陀那跋坻阿婆散提　阿摩隸　毗摩隸　阇毗羅提　迦羅提　迦羅那　阿梨　阿羅跋坻阿隸婆散提　涅伽旦尼　阿跋坻　沫提　摩呼沫提　摩羅夷提　毗首提　毗首提跋坻　尼薩隸　莫罕泥

「善男子！是名四天王咒。若有法師受持是經當

【現代漢語翻譯】 現代漢語譯本 『世界是這樣的嗎？』 波旬（魔王名）說：『舍利弗（佛陀弟子名）！我已經看到了，也看到了那個清凈的菩薩所居住的地方。』 舍利弗說：『你在那個世界做魔業嗎？』 『大德！我到那個世界是真心誠意地尋求無上菩提（最高智慧），怎麼還會再造作魔業呢？如果有人真心求菩提時看到魔業，這個人就會更加勤奮精進地修行。』 這個世界的大眾看到魔波旬（魔王名）又回到這裡，六萬眾生、一萬魔眾一同發起了阿耨多羅三藐三菩提心（無上正等正覺之心），他們說：『愿我們所受的身體，像那些菩薩的身體一樣沒有差別。』 海慧菩薩（菩薩名）說：『世尊！爲了阿耨多羅三藐三菩提，有很多怨敵。太好了！世尊！爲了守護佛法，請建立神通。因為有神通的力量，這部經才能長久地流傳於世。』 佛說：『善男子！我今天所立的善愿神通，是爲了讓眾生種下善根。』 這時，世尊告訴四天王（佛教護法神）：『你們應當知道，如果我的弟子，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），受持、讀誦、書寫、廣泛宣說這樣的經典，你們四天王應當深深地護持幫助他們，不要因為貪圖享樂而放縱自己。我今天出世是爲了破除放逸，守護正法。』於是說了咒語，內容是： 『三咩（羊鳴音） 三摩三咩 沫頓禰 婆羅跋坻陀禰 陀那跋坻 投彌陀那跋坻 阿婆散提 阿摩隸 毗摩隸 阇毗羅提 迦羅提 迦羅那 阿梨 阿羅跋坻 阿隸婆散提 涅伽旦尼 阿跋坻 沫提 摩呼沫提 摩羅夷提 毗首提 毗首提跋坻 尼薩隸 莫罕泥』 『善男子！這叫做四天王咒。如果有法師受持這部經，應當……』

【English Translation】 English version 'Is the world like this?' Pāpīyas (a demon king) said, 'Śāriputra (a disciple of the Buddha)! I have seen it, and I have seen the place where those pure Bodhisattvas dwell.' Śāriputra said, 'Do you perform demonic acts in that land?' 'Great One! When I go to that land, I wholeheartedly seek Anuttarā-samyak-saṃbodhi (supreme enlightenment), how could I possibly create demonic acts again? If someone sees demonic acts while sincerely seeking Bodhi, that person will then cultivate diligence and progress even more.' The assembly of this world saw that Pāpīyas (a demon king) had returned here, and sixty thousand beings and ten thousand demons together generated the mind of Anuttarā-samyak-saṃbodhi (the mind of supreme perfect enlightenment), saying, 'May our bodies be the same as those of the Bodhisattvas.' Bodhisattva Ocean Wisdom (a Bodhisattva's name) said, 'World Honored One! For Anuttarā-samyak-saṃbodhi, there are many enemies. Excellent! World Honored One! For the sake of protecting the Dharma, please establish supernormal powers. Because of the power of supernormal abilities, this scripture will be able to abide in the world for a long time.' The Buddha said, 'Good man! The good vows and supernormal powers that I have established today are for the sake of planting good roots in all sentient beings.' At that time, the World Honored One told the Four Heavenly Kings (Buddhist guardian deities), 'You should know that if my disciples, Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), and Upāsikās (laywomen), receive, uphold, recite, write, and widely explain such scriptures, you Four Heavenly Kings should deeply protect and assist them, and not be indulgent in the pursuit of pleasure. I have come into the world to destroy indulgence and protect the true Dharma.' Then he spoke the mantra, which is: 'Samye (sound of a sheep bleating) Sama-samye Matunne Bharabhadhi-dane Dhanabhadhi Thumidhanabhadhi Abhasanti Amale Vimale Jabhirati Karati Karana Ari Arabhadhi Alebhasanti Nirghatani Abhadhi Mati Mahumati Marayiti Visuddhi Visuddhi-bhadhi Nisare Mokhanne' 'Good man! This is called the Four Heavenly Kings Mantra. If a Dharma teacher upholds this scripture, he should...'

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誦是咒，誦已修慈緣念十方，至心念於四天王等，爾時四王當示其夢或自往護。」

時四天王白佛言：「世尊！我等四王聞是咒已，即與眷屬至法師所擁護侍衛。若是法師所須資生，我當方便令其得之，遠離病苦身受安樂。」

爾時，世尊告海慧菩薩：「善男子！汝今至心聽帝釋咒。所謂：

「阇耶　阇耶末坻　阿跋坻　跋坻　摩拘隸　斯陀跋坻　輸泥　膻帝羯隸　檀提曇摩尼　多迦隸　叉耶叉耶目佉　阿跋蒂那　涅伽蒂那　莎坻　莎坻散提

「來憍尸迦！阿修羅壞，諸天則勝，諸天勝故，佛法增長。憍尸迦！欲受安樂當護正法。善男子！是名釋咒。善男子！若有法師欲說法時，當先洗浴令身凈潔，持妙香華正東而禮，一心憶念十方諸佛，慈心普及一切眾生，然後乃升師子法座，誦如是咒，而作是言：『憍尸迦來，四天王來，為諸大眾除卻障礙消滅煩惱。』爾時帝釋及四天王念法師故即便共來，是故大眾樂聞說法。

「善男子！汝今復聽十方諸魔及眷屬咒。所謂：

「奢咩　奢摩跋坻　奢摩密㗣　阿浮隸摩羅歘坻　瞢崛隸　婆羅綈　迦由犁　坻祁跋坻　阿慮迦尼　比舍荼尼　尼末坻　阿跋持　區區隸　伽羅薩尼　憂目企　奢蜜坻　波羅目企　槃檀那涅伽熙坻　奢摩𦂛

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【現代漢語翻譯】 現代漢語譯本：誦持此咒語后，修習慈悲心，憶念十方世界，至誠唸誦四天王等。那時，四天王會以夢境示現或親自前往守護。 當時，四天王稟告佛陀說：『世尊！我們四天王聽聞此咒語后，會立即帶領眷屬前往法師處，擁護侍衛。如果法師需要生活物資，我們會設法讓他得到，遠離病苦，身心安樂。』 這時，世尊告訴海慧菩薩：『善男子！你現在要專心聽帝釋（Indra，天神之王）的咒語。咒語是： 『阇耶（Jaya，勝利） 阇耶末坻（Jaya-mati，勝利的智慧） 阿跋坻（Apati，無障礙） 跋坻（Pati，守護） 摩拘隸（Makuli，無垢） 斯陀跋坻（Sthita-pati，堅固的守護） 輸泥（Suni，善巧） 膻帝羯隸（Shanti-kari，和平的創造者） 檀提曇摩尼（Dandi-dhamani，持法的） 多迦隸（Takari，能斷） 叉耶叉耶目佉（Ksaya-ksaya-mukha，消滅消滅之面） 阿跋蒂那（Apati-na，無障礙的） 涅伽蒂那（Nirghati-na，無障礙的） 莎坻（Sati，覺悟） 莎坻散提（Sati-santi，覺悟的和平）』 『來吧，憍尸迦（Kausika，帝釋的別名）！阿修羅（Asura，非天）會失敗，諸天會勝利。諸天勝利，佛法就會增長。憍尸迦！想要獲得安樂，應當守護正法。善男子！這就是帝釋咒。善男子！如果有法師想要說法時，應當先沐浴，使身體潔凈，手持妙香和鮮花，面向東方禮拜，一心憶念十方諸佛，以慈悲心普及一切眾生，然後才登上獅子法座，誦持此咒，並說：『憍尸迦來，四天王來，為大眾消除障礙，消滅煩惱。』那時，帝釋和四天王會因為法師的緣故而一同前來，所以大眾樂於聽聞佛法。 『善男子！你現在再聽十方諸魔及其眷屬的咒語。咒語是： 『奢咩（Shame，寂靜） 奢摩跋坻（Shama-pati，寂靜的守護） 奢摩密㗣（Shama-mitra，寂靜的朋友） 阿浮隸摩羅歘坻（Abhuli-mara-ksiti，無垢的降魔者） 瞢崛隸（Manguli，吉祥） 婆羅綈（Bharati，支持者） 迦由犁（Kayuli，身體的守護） 坻祁跋坻（Tiki-pati，迅速的守護） 阿慮迦尼（Alukani，無染） 比舍荼尼（Pisacani，食肉鬼） 尼末坻（Nimati，無慢） 阿跋持（Apati，無障礙） 區區隸（Kukuli，無畏） 伽羅薩尼（Gala-sani，吞噬者） 憂目企（Urmukhi，向上） 奢蜜坻（Shamiti，寂靜的） 波羅目企（Para-mukhi，超越的） 槃檀那涅伽熙坻（Bandhana-nirghati-siti，解脫束縛的） 奢摩𦂛（Shama-svaha，寂靜成就）』

【English Translation】 English version: After reciting this mantra, cultivate loving-kindness, contemplate the ten directions, and sincerely invoke the Four Heavenly Kings, etc. At that time, the Four Heavenly Kings will appear in dreams or personally come to protect. Then, the Four Heavenly Kings said to the Buddha: 'World Honored One! After hearing this mantra, we Four Heavenly Kings will immediately lead our retinue to the Dharma master's place to protect and serve. If the Dharma master needs material support, we will find ways to provide it, keeping him away from illness and ensuring his body and mind are at peace.' At this time, the World Honored One told Bodhisattva Haihui: 'Good man! Now you should listen attentively to the mantra of Indra (the king of gods). The mantra is: 'Jaya (Victory) Jaya-mati (Victory of wisdom) Apati (Unobstructed) Pati (Guardian) Makuli (Immaculate) Sthita-pati (Firm guardian) Suni (Skillful) Shanti-kari (Creator of peace) Dandi-dhamani (Holder of Dharma) Takari (Able to cut off) Ksaya-ksaya-mukha (Face of annihilation) Apati-na (Unobstructed) Nirghati-na (Unobstructed) Sati (Awareness) Sati-santi (Awareness of peace)' 'Come, Kausika (another name for Indra)! The Asuras (demi-gods) will fail, and the gods will prevail. When the gods prevail, the Buddha's Dharma will grow. Kausika! If you wish to receive peace, you should protect the true Dharma. Good man! This is the mantra of Indra. Good man! If a Dharma master wishes to preach, he should first bathe to purify his body, hold fragrant incense and flowers, bow to the east, single-mindedly remember the Buddhas of the ten directions, extend loving-kindness to all beings, and then ascend the lion's throne, recite this mantra, and say: 'Come, Kausika, come, Four Heavenly Kings, remove obstacles and eliminate afflictions for the assembly.' At that time, Indra and the Four Heavenly Kings will come together for the sake of the Dharma master, and therefore the assembly will be happy to hear the Dharma. 'Good man! Now listen again to the mantra of the demons of the ten directions and their retinue. The mantra is: 'Shame (Tranquility) Shama-pati (Guardian of tranquility) Shama-mitra (Friend of tranquility) Abhuli-mara-ksiti (Immaculate demon subduer) Manguli (Auspicious) Bharati (Supporter) Kayuli (Guardian of the body) Tiki-pati (Swift guardian) Alukani (Unstained) Pisacani (Flesh-eating ghost) Nimati (Without pride) Apati (Unobstructed) Kukuli (Fearless) Gala-sani (Devourer) Urmukhi (Upward) Shamiti (Tranquil) Para-mukhi (Transcendent) Bandhana-nirghati-siti (Liberator of bondage) Shama-svaha (Tranquility accomplished)'

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如是咒者，力能繫縛一切論師、一切魔眾，是名佛印，不可破壞魔眷屬怨。善男子！若有法師受持讀誦如是等咒升師子座，專念諸佛慈及眾生。自於己身生醫師想，于所說法生良藥想，于聽法者生疾苦想，于如來所生善友想，于正法中生常恒想，若能如是說正法時，其處四邊各一由旬魔不能到。」

時魔波旬白佛言：「世尊！若佛弟子有能讀誦如是神咒，其身清凈，我當擁護不作魔業。我以海慧神通力故舍于魔業。隨有國土城邑村落說是法處，我當化身親往聽受。」

佛言：「善哉，善哉！波旬！汝若能得如是心者，則壞魔業，亦當獲得如是等法。

「善男子！復當至心聽梵天咒。所謂：

「迷多伽隸　迦樓那伽隸　無經多伽隸　憂比叉伽隸　佛陀伽隸　曇摩伽隸　僧伽伽隸　蘇羯多毗阇耶　摩訶毗檀尼　毗獸提目爾　尼波隸陀耶　烏阇跋坻　烏阇嚴彌　捺檀尼　曇摩波坻吒跋尼　薩遮坻優波跋坻毗獸坻　莎折多優波舍彌　烏盧迦耶梵摩　毗盧迦耶梵摩

「若欲具足受持如是梵天咒者，當行梵行清凈持戒，讀誦是咒請召梵天：『梵天汝來擁護如是大眾，令其至心樂聽正法，念於三寶轉正法輪護持法城。』若有法師能調諸根，至心凈護身口意等，勤修戒忍精進多聞，發菩提心修四無量，

【現代漢語翻譯】 現代漢語譯本 像這樣的咒語，具有束縛一切論師、一切魔眾的力量，這被稱為佛印（Buddha's seal），是不可被破壞的，能使魔的眷屬怨恨消散。善男子！如果有法師受持讀誦這樣的咒語，登上獅子座（lion throne），專心憶念諸佛的慈悲以及眾生。自己要觀想自己是醫師，所說的法是良藥，聽法的人是身患疾病的病人，對於如來要觀想是善友，對於正法要觀想是常恒不變的。如果能夠這樣宣說正法，那麼他所在之處的四邊各一由旬之內，魔都不能到達。 這時，魔波旬（Mara Papiyas）對佛說：『世尊！如果佛的弟子有能夠讀誦這樣的神咒，並且自身清凈，我應當擁護他，不作魔業。我憑藉海慧神通的力量，捨棄魔業。無論在哪個國家、城市、村落，只要有宣說此法的地方，我都會化身親自前往聽受。』 佛說：『好啊，好啊！波旬！如果你能夠生起這樣的心，那麼就會破除魔業，也應當獲得這樣的法。』 『善男子！還要至誠地聽梵天咒（Brahma mantra）。咒語是： 『迷多伽隸（Maitri-gati） 迦樓那伽隸（Karuna-gati） 無經多伽隸（Mudita-gati） 憂比叉伽隸（Upeksa-gati） 佛陀伽隸（Buddha-gati） 曇摩伽隸（Dharma-gati） 僧伽伽隸（Sangha-gati） 蘇羯多毗阇耶（Sukrata-vijaya） 摩訶毗檀尼（Maha-vidani） 毗獸提目爾（Visuddhi-mukti） 尼波隸陀耶（Nivarita-dya） 烏阇跋坻（Ujja-vati） 烏阇嚴彌（Ujja-yami） 捺檀尼（Nata-ni） 曇摩波坻吒跋尼（Dharma-pratistha-vani） 薩遮坻優波跋坻毗獸坻（Satya-sthitah-upavadi-visuddhi） 莎折多優波舍彌（Sata-upasamita） 烏盧迦耶梵摩（Uluka-ya-brahma） 毗盧迦耶梵摩（Viloka-ya-brahma）』 『如果想要完整受持這樣的梵天咒，應當修行梵行，清凈持戒，讀誦此咒請召梵天：『梵天，請您來擁護這些大眾，讓他們至誠歡喜聽聞正法，憶念三寶，轉動正法輪，護持法城。』如果有法師能夠調伏諸根，至誠清凈地守護身口意等，勤修戒、忍、精進、多聞，發菩提心，修四無量心，

【English Translation】 English version Such mantras have the power to bind all debaters and all demons. This is called the Buddha's seal, which cannot be broken and can dispel the hatred of the demon's retinue. Good man! If a Dharma master upholds and recites such mantras, ascends the lion throne, and focuses his mind on the compassion of all Buddhas and sentient beings, he should regard himself as a physician, the Dharma he speaks as good medicine, those who listen to the Dharma as patients suffering from illness, the Tathagata as a good friend, and the true Dharma as constant and unchanging. If he can expound the true Dharma in this way, then within a radius of one yojana around his location, demons will not be able to reach him. At that time, Mara Papiyas said to the Buddha, 'World Honored One! If a disciple of the Buddha can recite such a divine mantra and is pure in body, I shall protect him and not engage in demonic activities. By the power of my wisdom and supernatural abilities, I will abandon demonic deeds. Wherever there is a country, city, or village where this Dharma is preached, I will transform myself and go there to listen.' The Buddha said, 'Excellent, excellent! Papiyas! If you can generate such a mind, then you will destroy demonic deeds and also attain such Dharma.' 'Good man! You should also listen attentively to the Brahma mantra. It is as follows:' 'Maitri-gati, Karuna-gati, Mudita-gati, Upeksa-gati, Buddha-gati, Dharma-gati, Sangha-gati, Sukrata-vijaya, Maha-vidani, Visuddhi-mukti, Nivarita-dya, Ujja-vati, Ujja-yami, Nata-ni, Dharma-pratistha-vani, Satya-sthitah-upavadi-visuddhi, Sata-upasamita, Uluka-ya-brahma, Viloka-ya-brahma' 'If one wishes to fully uphold such a Brahma mantra, one should practice pure conduct, maintain precepts purely, recite this mantra, and invite Brahma: 'Brahma, please come and protect this assembly, so that they may sincerely rejoice in hearing the true Dharma, remember the Three Jewels, turn the wheel of the Dharma, and protect the city of Dharma.' If a Dharma master can subdue his senses, sincerely and purely guard his body, speech, and mind, diligently cultivate precepts, patience, diligence, and learning, generate the Bodhi mind, and cultivate the four immeasurables,

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升於法座誦如是咒。誦是咒已，梵天王等與諸眷屬悉來集會是講法所。」

爾時，梵王白佛言：「世尊！若有法師讀誦是咒，我在初禪聞是咒已，當舍定樂而往其所，當施八法。何等為八？一者、施念，持所聞故；二者、施慧，思惟深法故；三者、施解，分別深義故；四者、施樂說無礙，為壞疑心故；五者、施辭無礙，為解一切眾生語故；六者、施無所畏，為眾無勝故；七者、施法光明，為不謬說故；八者、施其不謬授記。世尊！我等亦能廣宣是法。」

「善男子！我涅槃后如是等天當護正法。」

海慧菩薩言：「世尊！如來、正覺涅槃之後，若有信者應以此法付囑其人令得久住。」

爾時，世尊眉間白毫放大光明，遍照三千大千世界，如來化身充滿其中，三十二相八十種好具足莊嚴，數如三千大千世界，一切卉木莖節枝葉。是諸化佛，同作是言：「十方諸佛釋迦如來，同願正法久住於世。何以故？雖有一切惡魔眷屬，不能破壞如是等法。大地可壞，大海可焦，須彌山王可碎如塵，眾生諸心可合是一，虛空可畫，四大可轉，諸佛誓願不可變易。」

爾時，世尊即告阿難：「汝當受持如是等經讀誦廣說。」

海慧菩薩言：「世尊！今此會中多有無量諸大菩薩，如來何緣顧命阿難令

【現代漢語翻譯】 現代漢語譯本 升上法座，誦唸這樣的咒語。誦完此咒后，梵天王（Brahmā，印度教的創造之神）等及其眷屬都會來到這個講法的地方。

那時，梵天王對佛說：『世尊！如果有法師讀誦這個咒語，我在初禪（初禪定，佛教禪定的一種境界）中聽到這個咒語后，會捨棄禪定的快樂而前往他那裡，並施予八種法。哪八種呢？第一，施予念力，因為他能持守所聽聞的法；第二，施予智慧，因為他能思惟深奧的佛法；第三，施予理解，因為他能分辨深奧的含義；第四，施予無礙的辯才，爲了破除疑惑；第五，施予辭無礙，爲了理解一切眾生的語言；第六，施予無所畏懼，因為他在大眾中無與倫比；第七，施予法光明，爲了不謬誤地說法；第八，施予不謬誤的授記。世尊！我們也能廣泛宣揚這個法。』

『善男子！我涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）后，像這樣的天神會守護正法。』

海慧菩薩（Sāgaramati Bodhisattva，一位菩薩的名字）說：『世尊！如來、正覺（Tathāgata，佛的稱號之一，意為「如實而來者」；Samyaksaṃbuddha，意為「正等覺者」）涅槃之後，如果有信徒，應該把這個法囑託給那個人，使之能夠長久住世。』

那時，世尊眉間的白毫（ūrṇā，佛的三十二相之一，指眉間白毫）放出大光明，遍照三千大千世界（佛教宇宙觀中的一個世界單位），如來的化身充滿其中，三十二相（佛的三十二種殊勝的身體特徵）和八十種好（佛的八十種細微的身體特徵）具足莊嚴，數量如同三千大千世界中一切草木的莖節枝葉。這些化佛，一同說：『十方諸佛釋迦如來（Śākyamuni，佛教的創始人），共同發願正法長久住世。為什麼呢？即使有一切惡魔（Māra，佛教中阻礙修行的魔）及其眷屬，也不能破壞這樣的法。大地可以毀壞，大海可以乾涸，須彌山王（Sumeru，佛教宇宙觀中的中心山）可以碎成塵埃，眾生的心可以合而爲一，虛空可以被描繪，四大（地、水、火、風）可以被轉移，諸佛的誓願卻不可改變。』

那時，世尊就告訴阿難（Ānanda，佛陀的十大弟子之一）：『你應當受持這樣的經典，讀誦並廣泛宣說。』

海慧菩薩說：『世尊！現在這個法會中有很多無量的大菩薩，如來為什麼偏偏囑咐阿難，讓他受持這個法呢？』

【English Translation】 English version Ascending the Dharma seat, he recited this mantra. After reciting this mantra, Brahmā (the Hindu god of creation), along with his retinue, would all come to this place of teaching.

At that time, Brahmā said to the Buddha, 'World Honored One! If a Dharma master recites this mantra, upon hearing it in the first dhyāna (the first level of meditative absorption in Buddhism), I will abandon the joy of samadhi and go to him, bestowing eight dharmas. What are the eight? First, bestowing mindfulness, because he upholds what he has heard; second, bestowing wisdom, because he contemplates the profound Dharma; third, bestowing understanding, because he discerns the profound meaning; fourth, bestowing unobstructed eloquence, to dispel doubts; fifth, bestowing unimpeded language, to understand the languages of all beings; sixth, bestowing fearlessness, because he is unsurpassed among the assembly; seventh, bestowing the light of the Dharma, so as not to speak falsely; eighth, bestowing infallible predictions. World Honored One! We too can widely proclaim this Dharma.'

'Good man! After my Nirvana (the ultimate state of liberation in Buddhism), such devas will protect the true Dharma.'

Sāgaramati Bodhisattva (a Bodhisattva's name) said, 'World Honored One! After the Tathāgata (one of the titles of the Buddha, meaning 'the one who has thus come'), the Samyaksaṃbuddha (meaning 'the perfectly enlightened one') enters Nirvana, if there are believers, this Dharma should be entrusted to them so that it may abide long in the world.'

At that time, the World Honored One emitted a great light from the white hair (ūrṇā, one of the 32 marks of the Buddha) between his eyebrows, illuminating the three thousand great thousand worlds (a unit of the Buddhist cosmology). The emanations of the Tathāgata filled them, adorned with the thirty-two marks (the 32 auspicious physical characteristics of a Buddha) and eighty minor marks (the 80 minor physical characteristics of a Buddha), as numerous as the stems, nodes, branches, and leaves of all plants in the three thousand great thousand worlds. These emanated Buddhas spoke in unison, 'The Buddhas of the ten directions, Śākyamuni (the founder of Buddhism), together vow that the true Dharma will abide long in the world. Why? Even if there are all the Māras (demons in Buddhism that hinder spiritual progress) and their retinues, they cannot destroy such a Dharma. The earth may be destroyed, the ocean may dry up, Mount Sumeru (the central mountain in Buddhist cosmology) may be crushed into dust, the minds of all beings may be united as one, the void may be painted, the four elements (earth, water, fire, and wind) may be transformed, but the vows of the Buddhas cannot be changed.'

At that time, the World Honored One then said to Ānanda (one of the ten principal disciples of the Buddha), 'You should uphold such scriptures, recite them, and widely proclaim them.'

Sāgaramati Bodhisattva said, 'World Honored One! In this assembly, there are many immeasurable great Bodhisattvas. Why does the Tathāgata specifically entrust Ānanda to uphold this Dharma?'

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受持之？」

時諸大眾咸有疑心：「海慧、阿難誰念心多？」

爾時，世尊知眾會疑，告大迦葉：「三千大千世界眾生數為多不？」

「甚多！世尊！」

「迦葉！假使如是無量眾生，悉得人身常問如來，如來所說不可窮盡、無有障礙。善男子！如天降雨無有障礙，一切眾流歸集大海，而是大海無增無減。海慧菩薩所可受持，十方佛法亦復如是。

「迦葉！假使三千大千世界，所有眾生具足總持，如阿難等，欲比海慧所受持法，百分千分百千萬分不及其一。」說是語時，百千眾生髮阿耨多羅三藐三菩提心，以妙華香貢上供養海慧菩薩。

爾時，蓮華菩薩白佛言：「世尊！若有人能信順受持讀誦書寫解說其義，供養恭敬如是經者，得幾所福？」

爾時，世尊即說偈言：

「若滿三千大千界，　　七寶奉施十方佛， 　不如信順是經典，　　受持讀誦福多彼。 　四法所成諸功德，　　佛說無量無邊數， 　發菩提心常法施，　　如法而住修集悲。 　佛說四法無邊量，　　智者聞已不怖畏， 　虛空之性眾生界，　　如來正智菩提心。」

說如是等法寶聚時，十方所來諸菩薩等，以妙香花種種伎樂供養于佛，尊重讚歎，作如是言：「世尊！若有人能受持讀誦書寫解

【現代漢語翻譯】 現代漢語譯本：『受持嗎？』 當時，大眾都心存疑惑：『海慧（菩薩名）和阿難（佛陀十大弟子之一）誰的記憶力更好呢？』 這時，世尊知道大眾的疑惑，就告訴大迦葉（佛陀十大弟子之一）：『三千大千世界里的眾生數量多嗎？』 『非常多！世尊！』 『迦葉！假設有如此無量的眾生，都得到人身，經常向如來提問，如來所說的法也無法窮盡，沒有障礙。善男子！就像天降雨水沒有障礙，一切河流都彙集到大海，而大海不會因此增加或減少。海慧菩薩所能受持的佛法，也是如此。』 『迦葉！假設三千大千世界里所有的眾生都具備總持（記憶和理解能力），像阿難一樣，想要和海慧所受持的佛法相比，百分、千分、百千萬分都比不上他的一分。』說完這話時，成百上千的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），用美妙的鮮花和香供養海慧菩薩。 這時，蓮華菩薩對佛說：『世尊！如果有人能夠信受、順從、受持、讀誦、書寫、解說這部經的含義，並供養、恭敬這部經，會得到多少福報呢？』 這時，世尊就說了偈語： 『如果用充滿三千大千世界的七寶來供養十方諸佛， 也不如信受、順從這部經典，受持讀誦的福報更多。 四法所成就的各種功德，佛說其數量無量無邊， 發起菩提心，經常進行法佈施，如法安住，修集慈悲。 佛說四法的功德無邊無量，智者聽了不會感到畏懼， 虛空的本性、眾生的界限，如來的正智、菩提心。』 在宣說這些法寶時，從十方來的諸位菩薩等，用美妙的香花和各種伎樂供養佛陀，尊重讚歎，並這樣說道：『世尊！如果有人能夠受持、讀誦、書寫、解

【English Translation】 English version: 『Receive and uphold it?』 At that time, all the great assembly had doubts: 『Who has a better memory, Haihui (a Bodhisattva) or Ananda (one of the Buddha's ten great disciples)?』 Then, the World Honored One, knowing the assembly's doubts, said to Mahakasyapa (one of the Buddha's ten great disciples): 『Are the sentient beings in the three thousand great thousand worlds numerous?』 『Very numerous! World Honored One!』 『Kasyapa! Suppose there were countless sentient beings, all attaining human form, constantly asking the Tathagata (Buddha), the Tathagata's teachings would be inexhaustible and without obstruction. Good man! Just as rain falls without obstruction, and all streams flow into the great ocean, yet the ocean neither increases nor decreases. The Dharma that Bodhisattva Haihui can receive and uphold is also like this.』 『Kasyapa! Suppose all the sentient beings in the three thousand great thousand worlds possessed total retention (memory and understanding), like Ananda, wanting to compare with the Dharma that Haihui has received and upheld, they would not even match one part in a hundred, a thousand, a hundred thousand parts.』 When these words were spoken, hundreds and thousands of sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), and offered exquisite flowers and incense to Bodhisattva Haihui. At that time, Bodhisattva Lotus Flower said to the Buddha: 『World Honored One! If there is someone who can believe, follow, receive, uphold, read, recite, write, explain the meaning of this sutra, and offer and respect this sutra, how much merit will they obtain?』 Then, the World Honored One spoke in verse: 『If one were to offer the seven treasures filling the three thousand great thousand worlds to the Buddhas of the ten directions, It would not compare to believing and following this sutra, the merit of receiving and reciting it is greater. The various merits accomplished by the four dharmas, the Buddha said their number is immeasurable and boundless, Generate the Bodhi mind, constantly practice Dharma giving, abide in accordance with the Dharma, and cultivate compassion. The Buddha said the merits of the four dharmas are boundless and immeasurable, the wise will not be afraid upon hearing this, The nature of emptiness, the realm of sentient beings, the Tathagata's right wisdom, and the Bodhi mind.』 When these Dharma treasures were being expounded, the Bodhisattvas who came from the ten directions offered flowers, incense, and various musical instruments to the Buddha, respecting and praising him, and said: 『World Honored One! If there is someone who can receive, uphold, read, recite, write, and explain the meaning of this sutra,』

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說如是等經，所得功德不可稱量，十方諸佛說不能盡。何以故？世尊！眾生若聞如是等經，無有不發阿耨多羅三藐三菩提心者，是故此經名大寶聚。」

爾時，一切大眾人天、一切聲聞及阿難等，諸迦樓羅、乾闥婆等，及世間人，聞經歡喜，信受奉行。

大方等大集經卷第十一 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十二

北涼天竺三藏曇無讖譯

無言菩薩品第六

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

時王舍城師子將軍家產一子。當其生時，虛空之中多有諸天作如是言：「童子！當應念法思惟於法，凡所發言莫說世事，常當頒宣出世之法，常當守口慎言少語，莫於世事起諸覺觀，當依于義莫依文字。」

爾時，童子聞是語已，不復涕泣無嬰兒相，乃至七日色貌和悅，見人歡喜目未曾眴。是時有人語其父母：「是兒不祥，不應畜養。何以故？喑無聲故。」父母答言：「是兒雖復喑不出聲，然其身根具足無缺，當知是兒必有福德，非是不祥薄福之人。」因為立字，字曰無言。

時無言童子漸漸長大如八歲兒，所遊方麵人所樂見，隨有說法轉法輪處，樂往聽受口無所宣。

爾時，無言童子以

【現代漢語翻譯】 現代漢語譯本：

「宣說像這樣的經典，所獲得的功德是無法衡量的，十方諸佛也說不盡。為什麼呢？世尊！眾生如果聽聞像這樣的經典，沒有不發起阿耨多羅三藐三菩提心（無上正等正覺之心）的，因此這部經典名為大寶聚。」

當時，一切大眾，包括天人、一切聲聞（佛陀的弟子）以及阿難等，還有諸迦樓羅（金翅鳥）、乾闥婆（天樂神）等，以及世間的人們，聽聞此經后都非常歡喜，信受奉行。

《大方等大集經》卷第十一 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十二

北涼天竺三藏曇無讖譯

無言菩薩品第六

當時，世尊仍然在欲界和色界之間的寶坊中，被大眾圍繞著說法。

這時，王舍城師子將軍家生了一個兒子。當他出生時，虛空中有很多天人這樣說：『童子！你應該念法，思惟法，凡所說的話不要說世俗之事，應當常常宣揚出世之法，應當常常守口慎言，少說話，不要對世俗之事產生任何覺觀，應當依從義理，不要依從文字。』

當時，童子聽到這些話后，不再哭泣，沒有嬰兒的樣子，甚至七天都面色和悅，見到人就歡喜，眼睛從未眨動。這時有人對他的父母說：『這個孩子不吉祥，不應該養育。為什麼呢？因為他是啞巴，不能說話。』父母回答說：『這個孩子雖然是啞巴，不能出聲，但是他的身體器官都健全無缺，應當知道這個孩子必定有福德，不是不吉祥、福薄的人。』因此給他取名為無言。

當時，無言童子漸漸長大，像八歲的孩子一樣，他所到之處，人們都喜歡見到他，凡是有說法轉法輪的地方，他都樂意前往聽受，但口中卻不說什麼。

當時，無言童子以

【English Translation】 English version:

'The merit gained from expounding scriptures such as these is immeasurable, and the Buddhas of the ten directions cannot fully describe it. Why is that, World Honored One? If sentient beings hear scriptures such as these, there is none who will not generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Therefore, this scripture is named the Great Treasure Trove.'

At that time, all the great assembly, including gods and humans, all the Shravakas (Buddha's disciples) and Ananda, as well as the Garudas (mythical birds), Gandharvas (celestial musicians), and people of the world, upon hearing this scripture, were filled with joy, believed in it, and practiced accordingly.

Mahavaipulya Mahasamghata Sutra, Scroll 11 Triptaka No. 0397, Vol. 13, Mahavaipulya Mahasamghata Sutra

Mahavaipulya Mahasamghata Sutra, Scroll 12

Translated by Tripitaka Dharmaraksha of North Liang, India

The Chapter of the Silent Bodhisattva, Sixth

At that time, the World Honored One was still in the great treasure pavilion between the desire realm and the form realm, surrounded by the great assembly, expounding the Dharma.

At that time, a son was born into the family of General Simha of Rajagriha. When he was born, many gods in the sky spoke these words: 'Child! You should contemplate the Dharma and think about the Dharma. Whatever you say, do not speak of worldly matters. You should always proclaim the Dharma that transcends the world. You should always guard your mouth, be careful in your speech, and speak little. Do not generate any perceptions or thoughts about worldly matters. You should rely on the meaning, not on the words.'

At that time, after hearing these words, the child no longer cried and did not have the appearance of an infant. For seven days, his countenance was pleasant, and he was happy to see people, his eyes never blinking. At this time, someone said to his parents, 'This child is inauspicious and should not be raised. Why? Because he is mute and cannot speak.' The parents replied, 'Although this child is mute and cannot speak, his bodily faculties are complete and without defect. We should know that this child must have merit and is not an inauspicious person with little merit.' Therefore, they gave him the name 'Silent'.

At that time, the Silent Child gradually grew up like an eight-year-old child. Wherever he went, people were happy to see him. Wherever there was a place where the Dharma was being expounded and the wheel of Dharma was being turned, he was happy to go and listen, but he did not say anything.

At that time, the Silent Child with

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佛神力，與其父母眷屬宗親往寶坊所。到已，見佛心生歡喜，禮敬供養右繞三匝，合掌而立，並見十方諸來菩薩生大喜心。

爾時，舍利弗白佛言：「世尊！師子將軍所生之子，身根具足而不能語，是何惡業因緣所致？」

佛告舍利弗：「汝今不應作如是語輕是童子。何以故？是人即是大菩薩也，已於無量無邊佛所種諸善根，不退轉于菩提之道。是兒生時，多有諸天來誡敕之：『善哉！童子！當念正法思惟正法，無得宣說世間之事，常當頒宣出世之義，常當守口慎言少語，莫於世事起諸覺觀，當依于義莫依文字。』舍利弗！如是童子從天教誨，是故無語默然思惟獲得四禪。舍利弗！無言菩薩示如是身，則能調伏無量眾生，是故默然無所宣說。舍利弗！我今說是大集經典，無言菩薩當於此中能大利益無量眾生。」

時無言菩薩以己願力、神通道力，令諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、比丘、比丘尼、優婆塞、優婆夷，各自見其右手之中有大蓮華猶如車輪，色香具足微妙第一人所樂見，一一華臺有一菩薩結加趺坐，三十二相八十種好莊嚴其身。

爾時，無言菩薩現如是等大神通已，低頭合掌，作如是言：「南無佛陀！南無佛陀！」諸蓮花臺中一切菩薩，亦復如是，

【現代漢語翻譯】 現代漢語譯本：佛以神力，帶著他的父母眷屬和宗族親人前往寶坊。到達后，他們見到佛陀，心中充滿歡喜，恭敬地禮拜供養，然後右繞佛陀三圈，合掌站立。他們還見到十方前來的菩薩，心中生起極大的歡喜。 當時，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）向佛陀稟告說：『世尊！師子將軍（Simha，一位將軍的名字）所生的兒子，身體各器官健全卻不能說話，這是什麼惡業因緣導致的呢？』 佛陀告訴舍利弗：『你現在不應該這樣說，輕視這個童子。為什麼呢？這個人實際上是一位大菩薩，他已經在無量無邊的佛陀那裡種下了各種善根，不會在菩提之道上退轉。這個孩子出生時，有很多天神來告誡他：『善哉！童子！應當憶念正法，思維正法，不要宣說世間的事情，應當常常宣說出世的道理，應當常常守口慎言，少說話，不要對世間的事情產生各種覺觀，應當依從義理，不要依從文字。』舍利弗！這個童子接受了天神的教誨，所以不說話，默默地思維，獲得了四禪（catvāri dhyānāni，佛教的四種禪定境界）。舍利弗！無言菩薩（Mūka Bodhisattva，不說話的菩薩）示現這樣的身體，就能調伏無量眾生，所以他默默無言，不作宣說。舍利弗！我現在宣說這部《大集經》（Mahāsaṃnipāta Sūtra，佛教經典），無言菩薩將在這其中大大地利益無量眾生。』 當時，無言菩薩以自己的願力和神通力，讓諸天（deva，天神）、龍（nāga，神龍）、夜叉（yakṣa，一種鬼神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，一種好戰的鬼神）、迦樓羅（garuḍa，一種金翅鳥神）、緊那羅（kiṃnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）、比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），各自看到自己的右手之中有一朵巨大的蓮花，像車輪一樣大，顏色和香氣都非常完美，是人們最喜歡看到的。每一朵蓮花的花臺上都有一位菩薩結跏趺坐（vajrāsana，一種坐姿），以三十二相（dvātriṃśadvaralakṣaṇa，佛陀的三十二種殊勝相貌）和八十種好（aśītyanuvyañjana，佛陀的八十種細微特徵）莊嚴其身。 當時，無言菩薩顯現了這樣的大神通后，低下頭，合掌，說道：『南無佛陀（Namo Buddhāya，皈依佛陀）！南無佛陀！』所有蓮花臺中的菩薩，也都是這樣。

【English Translation】 English version: The Buddha, with his divine power, led his parents, relatives, and family members to the precious temple. Upon arrival, they saw the Buddha, their hearts filled with joy. They respectfully bowed and made offerings, then circumambulated the Buddha three times clockwise, and stood with their palms together. They also saw the Bodhisattvas coming from the ten directions, and their hearts were filled with great joy. At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! The son of General Simha (a general's name), whose body is complete but cannot speak, what evil karma caused this?' The Buddha told Śāriputra, 'You should not speak like that, belittling this child. Why? This person is actually a great Bodhisattva. He has already planted various roots of goodness with countless Buddhas and will not regress on the path to Bodhi. When this child was born, many devas (gods) came to admonish him: 『Well done, child! You should remember the Dharma, contemplate the Dharma, do not speak of worldly matters, you should always proclaim the meaning of transcending the world, you should always guard your mouth and be careful with your words, speak less, do not generate various perceptions about worldly matters, you should rely on the meaning, not on the words.』 Śāriputra! This child received the teachings of the devas, so he does not speak, but silently contemplates and attains the four dhyānas (the four meditative states). Śāriputra! The Mūka Bodhisattva (the silent Bodhisattva) manifests such a body, and can subdue countless sentient beings, so he is silent and does not speak. Śāriputra! I am now speaking this Mahāsaṃnipāta Sūtra (a Buddhist scripture), and the Mūka Bodhisattva will greatly benefit countless sentient beings within it.』 At that time, the Mūka Bodhisattva, with his own vows and divine powers, caused the devas (gods), nāgas (dragons), yakṣas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring spirit), garuḍas (a type of bird-like deity), kiṃnaras (a type of half-human, half-bird deity), mahoragas (a type of serpent deity), bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay practitioners), and upāsikās (female lay practitioners) to each see a large lotus flower in their right hand, as large as a wheel, with perfect color and fragrance, the most pleasing to see. On each lotus flower platform, there was a Bodhisattva sitting in vajrāsana (a cross-legged posture), adorned with the thirty-two marks (the thirty-two major marks of a Buddha) and eighty minor marks (the eighty minor marks of a Buddha). At that time, after the Mūka Bodhisattva manifested such great divine powers, he lowered his head, put his palms together, and said, 'Namo Buddhāya (Homage to the Buddha)! Namo Buddhāya!' All the Bodhisattvas on the lotus flower platforms did the same.

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同作是言：「南無佛陀！南無佛陀！」發是言已，十恒河沙等世界大地六種震動，虛空諸天以妙香華種種伎樂供養于佛。

爾時，無言以佛神力及己願力，與諸菩薩踴在虛空高七多羅樹，正向于佛而說偈言：

「如來無色示現色，　　亦復於色無染著， 　若有眾生入佛法，　　云何當知真實色？ 　非色聚中有如來，　　亦不離色有如來； 　如來已離諸色聚，　　哀愍眾生故示色。 　如來哀愍眾生故，　　以諸相好莊嚴色， 　實無色相為眾說，　　是故如來難思議。 　如來正法無文字，　　離文字已無有聲， 　無有文字無可說，　　甚深寂靜無有覺。 　如佛先在菩提樹，　　所覺諸法亦如是， 　此法無字無音聲，　　亦無造作無可說。 　如是諸法無相貌，　　亦以遠離一切相， 　一切諸法若無相，　　如來云何而演說？ 　如來具足大慈悲，　　是故憐愍為利益， 　不可說法而演說，　　亦知真實不可說。 　如來了知不可說，　　亦知音聲性空寂， 　真實了知一切義，　　是故名佛真實覺。 　所說之法名世諦，　　如來真實覺知之， 　世諦不出無有性，　　不可造作無有期。 　真實無有色相貌，　　為眾故示種種色， 　知法無法無上尊，　　為眾生故而演說。 　我初生

【現代漢語翻譯】 現代漢語譯本 他們一同說道：『南無佛陀（皈依佛陀）！南無佛陀！』說完這話，十恒河沙數（極多的數量）的世界大地都發生了六種震動，虛空中的諸天以美妙的香花和各種樂器供養佛陀。 這時，無言菩薩憑藉佛陀的神力和自己的願力，與眾菩薩一起躍升到虛空中，高七多羅樹（一種高大的樹）的高度，面向佛陀，說了以下偈語： 『如來沒有固定的形色卻能示現各種形色，而且對於這些形色沒有執著。 如果有眾生想要進入佛法，應當如何認識真實的形色呢？ 如來不在形色的集合之中，也不離開形色而存在； 如來已經脫離了所有形色的束縛，只是爲了憐憫眾生才示現形色。 如來爲了憐憫眾生，用各種相好（佛的莊嚴相貌）來莊嚴形色， 實際上沒有固定的形色，卻爲了眾生而宣說，所以如來是不可思議的。 如來的正法沒有文字，離開了文字就沒有聲音， 沒有文字就無法言說，是極其深邃寂靜，沒有感覺的。 就像佛陀先前在菩提樹下所覺悟的諸法一樣， 這些法沒有文字，沒有聲音，也沒有造作，無法用言語表達。 這些法沒有固定的相貌，也遠離了一切相貌， 如果一切法都沒有相貌，如來又如何演說呢？ 如來具有廣大的慈悲心，所以憐憫眾生，爲了利益他們， 宣說那些不可言說的法，也知道真實的法是不可言說的。 如來知道法不可言說，也知道聲音的本質是空寂的， 真實地瞭解一切法的意義，所以被稱為佛，是真實的覺悟者。 所說的法被稱為世俗諦（相對真理），如來真實地覺知它， 世俗諦不超出無自性（沒有獨立不變的實體），不可造作，沒有期限。 真實的法沒有固定的形色相貌，爲了眾生才示現各種形色， 知道法是無法的無上尊者，爲了眾生而演說。 我初生時，

【English Translation】 English version They spoke together, saying: 『Namo Buddha (Homage to the Buddha)! Namo Buddha!』 Having spoken these words, the earth of worlds as numerous as ten Ganges sands shook in six ways, and the devas (gods) in the sky made offerings to the Buddha with wonderful fragrant flowers and various musical instruments. At that time, the Bodhisattva Wu Yan (No Words), by the power of the Buddha and his own vows, rose into the sky with the other Bodhisattvas, to a height of seven Tala trees (a tall tree), and facing the Buddha, spoke the following verses: 『The Tathagata (Thus Come One, an epithet of the Buddha) has no fixed form, yet manifests various forms, and is not attached to these forms. If there are sentient beings who wish to enter the Dharma (Buddha's teachings), how should they understand the true form? The Tathagata is not within the collection of forms, nor is he apart from forms; The Tathagata has already transcended all attachments to forms, and only manifests forms out of compassion for sentient beings. Out of compassion for sentient beings, the Tathagata adorns forms with various marks and characteristics (auspicious marks of the Buddha), In reality, there is no fixed form, yet he speaks for the sake of sentient beings, therefore the Tathagata is inconceivable. The Tathagata's true Dharma has no words, and without words, there is no sound, Without words, there is nothing to say, it is profoundly tranquil and without sensation. Just as the Buddha previously realized all dharmas (teachings) under the Bodhi tree, These dharmas have no words, no sound, no creation, and cannot be expressed in words. These dharmas have no fixed appearance, and are also far from all appearances, If all dharmas have no appearance, how does the Tathagata expound them? The Tathagata possesses great compassion, therefore he pities sentient beings and acts for their benefit, He expounds the unspeakable Dharma, and also knows that the true Dharma is unspeakable. The Tathagata knows that the Dharma is unspeakable, and also knows that the nature of sound is empty and tranquil, He truly understands the meaning of all dharmas, therefore he is called Buddha, the true enlightened one. The Dharma that is spoken is called the conventional truth (relative truth), which the Tathagata truly knows, The conventional truth does not go beyond no self-nature (no independent and unchanging entity), it is not created, and has no limit. The true Dharma has no fixed form or appearance, but for the sake of sentient beings, various forms are manifested, The supreme one who knows that Dharma is no-Dharma, expounds it for the sake of sentient beings. When I was first born,

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時受天語，　　是故默然無所說， 　至心念法思惟法，　　是故不見色與聲。 　若得入于深法界，　　爾時則無色聲等， 　若能遠離於心業，　　即得遠離於口業。 　無有言說即是語，　　雖復言說亦無語， 　語亦非作亦非說，　　言語本性寂靜故。 　我今至心念菩提，　　亦復至心修其道， 　我今說是無上語，　　亦當定得真實道。 　我心不得菩提道，　　口及口行亦不得， 　無上菩提即是空，　　其性本來常寂靜。 　如菩提性聲亦爾，　　不見不取法性故， 　我聲如是不可見，　　所求菩提亦如是。 　為菩提故有修行，　　是行亦無所至處， 　是行如是無至處，　　是故菩提處非處。 　六波羅蜜如菩提，　　一切善法亦如是， 　一切語言無語言，　　于無語中能說語。 　若有惠施妙音聲，　　惠施之主及財物， 　如是等施即菩提，　　一切皆悉不可說。 　若是佈施可口說，　　菩提體亦應可說， 　菩提之性如虛空，　　一切音聲亦如是。 　若有心能真實知，　　知已亦能宣說聲， 　隨知是聲而處滅，　　即是菩提真實相。 　若能遠身口意業，　　一切煩惱亦復然， 　即是一切波羅蜜，　　如來所說實法性。 　惠施不在菩提中，　　菩提不在惠施中， 　如是二

【現代漢語翻譯】 現代漢語譯本 時常領受天界的啟示，因此保持沉默，不說什麼。 一心念誦佛法，思維佛法，因此看不見色和聲。 如果能夠進入深邃的法界，那時就沒有色、聲等。 如果能夠遠離心的造作，就能遠離口的造作。 沒有言語就是真正的語言，即使有言語也如同無語。 語言既不是創造也不是表達，因為語言的本性是寂靜的。 我現在一心念誦菩提（覺悟），也一心修行菩提之道。 我現在所說的是無上的語言，也必定能夠獲得真實的道。 我的心沒有獲得菩提之道，口和口的行動也沒有獲得。 無上的菩提就是空性，它的本性本來就是常寂靜的。 如同菩提的本性，聲音也是如此，因為不見不取法的本性。 我的聲音是不可見的，所求的菩提也是如此。 爲了菩提而修行，這種修行也沒有到達之處。 這種修行沒有到達之處，所以菩提的處所既是處所又不是處所。 六波羅蜜（六種到達彼岸的方法）如同菩提，一切善法也是如此。 一切語言都是無語言，在無語言中能夠說出語言。 如果有佈施美妙的聲音，佈施的主人以及財物， 這樣的佈施就是菩提，一切都不可說。 如果佈施可以用口說出，菩提的本體也應該可以被說出。 菩提的本性如同虛空，一切聲音也是如此。 如果心能夠真實地知道，知道后也能宣說聲音， 隨著知道聲音而進入寂滅，這就是菩提真實的相。 如果能夠遠離身、口、意的造作，一切煩惱也是如此。 這就是一切波羅蜜，如來所說的真實法性。 佈施不在菩提之中，菩提也不在佈施之中， 這兩個

【English Translation】 English version Constantly receiving heavenly teachings, therefore, I remain silent and say nothing. With a focused mind, reciting the Dharma and contemplating the Dharma, thus, I do not see form and sound. If one can enter the profound realm of Dharma, then there is no form, sound, etc. If one can distance oneself from the actions of the mind, one can distance oneself from the actions of the mouth. The absence of speech is true speech, even with speech, it is like no speech. Speech is neither creation nor expression, because the nature of speech is stillness. Now, with a focused mind, I recite Bodhi (enlightenment), and also with a focused mind, I cultivate the path of Bodhi. What I am saying now is the supreme speech, and I will surely attain the true path. My mind has not attained the path of Bodhi, nor have my mouth and its actions. The supreme Bodhi is emptiness, its nature is originally always still. Like the nature of Bodhi, sound is also like this, because one does not see or grasp the nature of Dharma. My sound is invisible, and the Bodhi I seek is also like this. For the sake of Bodhi, there is cultivation, but this cultivation has nowhere to arrive. This cultivation has nowhere to arrive, therefore, the place of Bodhi is both a place and not a place. The Six Paramitas (six perfections) are like Bodhi, and all good dharmas are also like this. All speech is no speech, and in no speech, one can speak speech. If there is the giving of wonderful sound, the giver and the possessions, Such giving is Bodhi, and all is unspeakable. If giving can be spoken, then the essence of Bodhi should also be able to be spoken. The nature of Bodhi is like space, and all sounds are also like this. If the mind can truly know, and after knowing, can also proclaim sound, Following the knowing of sound and entering stillness, this is the true form of Bodhi. If one can distance oneself from the actions of body, mouth, and mind, all afflictions are also like this. This is all the Paramitas, the true nature of Dharma spoken by the Tathagata. Giving is not in Bodhi, and Bodhi is not in giving, These two

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法即音聲，　　亦無所住無至處。 　若有能知如是等，　　即是真實大菩薩， 　若於施時不生慢，　　即是無上大施主。 　護持禁戒即是聲，　　無有形色無至處， 　諸法不生及不滅，　　即是無上持戒相。 　如是禁戒無能作，　　亦復無身口意業， 　若不出滅不造作，　　云何可說是禁戒？ 　為流佈故出音聲，　　眾生立名名禁戒。 　如諸禁戒聲亦爾，　　如是二法俱無漏。 　口之所說為戒故，　　而設種種諸莊嚴， 　音聲實無諸莊嚴，　　真實知之無所有。 　身業口業及心業，　　能回此戒向菩提， 　禁戒音聲及菩提，　　如是二法如虛空。 　若有能作如是知，　　是人即行戒行處， 　即能得到戒彼岸，　　彼處甚深難得見。 　說忍音聲即是空，　　空性無處無造作， 　忍辱與空是二法，　　無有差別如虛空。 　忍辱之聲非色作，　　不可睹見無處所， 　若有修集平等心，　　即是忍之真實相。 　忍辱雖復唸唸滅，　　而與色身常共行， 　一切文字皆無漏，　　眾生立名名忍辱。 　若有能調身口意，　　即是無上之忍辱， 　若有能忍忍辱者，　　是亦即是無上忍。 　若有眾生碎其身，　　節節壞末如胡麻， 　觀身猶如干草木，　　是則名之為身忍。 　若聞惡

【現代漢語翻譯】 現代漢語譯本 法（Dharma）即是音聲，它無所停留，也無所去處。 如果有人能理解這些道理，他就是真正的大菩薩（Mahasattva）。 如果在佈施時不起傲慢之心，他就是無上的大施主。 護持戒律（Śīla）即是音聲，它沒有形色，也沒有去處。 諸法（Dharma）不生不滅，這就是無上的持戒之相。 這樣的戒律沒有能動作者，也沒有身、口、意三業（karma）。 如果既不產生也不滅，不造作，又怎麼能說是戒律呢？ 爲了流佈佛法而發出音聲，眾生因此立名為戒律。 如同戒律，音聲也是如此，這兩種法都是無漏的。 口中所說是爲了戒律，因此設立種種莊嚴。 音聲實際上沒有這些莊嚴，真正理解它就知道它本無所有。 身業、口業和意業，能將此戒律迴向菩提（Bodhi）。 戒律、音聲和菩提，這兩種法都如同虛空。 如果有人能這樣理解，這個人就是在實踐戒行。 就能到達戒律的彼岸，那個地方非常深奧難以見到。 說忍辱（Kṣānti）的音聲即是空，空性無處不在，也無造作。 忍辱與空是兩種法，它們之間沒有差別，如同虛空。 忍辱的音聲不是由色法所造，不可見，也沒有處所。 如果有人修集平等心，這就是忍辱的真實相。 忍辱雖然唸唸生滅，但與色身常在一起。 一切文字都是無漏的，眾生立名為忍辱。 如果有人能調伏身、口、意，這就是無上的忍辱。 如果有人能忍受忍辱，這也是無上的忍辱。 如果有眾生將自己的身體碎裂，節節斷壞如胡麻。 觀察身體猶如干草木，這就叫做身忍。 如果聽到惡語

【English Translation】 English version Dharma is like sound, it neither dwells anywhere nor goes anywhere. If one can understand these principles, they are a true great Bodhisattva (Mahasattva). If one does not generate arrogance when giving, they are a supreme great benefactor. Upholding precepts (Śīla) is like sound, it has no form or color, and it goes nowhere. All dharmas (Dharma) neither arise nor cease, this is the supreme aspect of upholding precepts. Such precepts have no agent, nor do they involve actions of body, speech, or mind (karma). If they neither arise nor cease, and are not created, how can they be called precepts? Sound is produced to spread the Dharma, and beings establish the name 'precepts'. Like precepts, sound is also like this, these two dharmas are both without outflows. What is spoken is for the sake of precepts, thus various adornments are established. Sound actually has no adornments, truly understanding it reveals it is without substance. Actions of body, speech, and mind, can turn these precepts towards Bodhi (Enlightenment). Precepts, sound, and Bodhi, these two dharmas are like empty space. If one can understand this, that person is practicing the path of precepts. They can reach the other shore of precepts, a place that is very profound and difficult to see. The sound of patience (Kṣānti) is said to be emptiness, emptiness is everywhere and without creation. Patience and emptiness are two dharmas, they are no different, like empty space. The sound of patience is not made of form, it cannot be seen, and has no location. If one cultivates an equal mind, this is the true aspect of patience. Although patience arises and ceases moment by moment, it always accompanies the physical body. All words are without outflows, beings establish the name 'patience'. If one can tame body, speech, and mind, this is supreme patience. If one can endure patience, this is also supreme patience. If beings were to shatter their bodies, breaking them into pieces like sesame seeds. Observing the body as if it were dry grass or wood, this is called bodily patience. If one hears evil words

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口罵詈時，　　其心不動如法住， 　觀察音聲如虛空，　　即是無上之口忍。 　若能通達煩惱因，　　遠離一切諸煩惱， 　是則名之為心忍，　　不為一切煩惱污。 　如忍即是菩提性，　　身口意業亦如是， 　若能回是向菩提，　　是則名為得菩提。 　若有眾生勤精進，　　上中下等及粗細， 　于無量劫修集之，　　無所獲得無畢竟。 　若不獲得精進者，　　是故菩提名無得， 　若能不得一切法，　　即是無上勤精進。 　若有如是精進者，　　不增不減如虛空， 　如是即是大菩薩，　　勤行精進無所畏。 　一切諸禪無有聚，　　無有造作無至處， 　若有思惟一切法，　　即是真禪波羅蜜。 　遠離一切諸惡色，　　惡身惡口亦復然， 　能焦一切諸煩惱，　　即是真禪波羅蜜。 　若能觀心真實性，　　一切法中亦不見， 　若能無心遠離心，　　即是真禪波羅蜜。 　若能觀心及菩提，　　即是無上真實見， 　若有如是真實見，　　獲得菩提不為難。 　若能知見無文字，　　一切諸法無生滅， 　若作如是觀見者，　　是即名為大智慧。 　雖復口說于智慧，　　智慧亦不住口聲， 　若知口聲實無聲，　　即是智慧之真性。 　若法無有此彼住，　　中間亦復無住處， 　一切法

【現代漢語翻譯】 現代漢語譯本 當別人用言語辱罵時，內心能如如不動，安住於法理之中；觀察這些聲音如同虛空一般，這就是無上的口忍。 如果能夠通達煩惱的根源，遠離一切煩惱，這就叫做心忍，不會被任何煩惱所污染。 忍辱的本性即是菩提（覺悟），身、口、意三業也是如此；如果能將這些行為都導向菩提，就叫做證得菩提。 如果有眾生勤奮精進，無論上等、中等、下等，還是粗細的精進，在無量劫中修習積累，最終也一無所得，毫無結果。 如果不能獲得精進的真諦，所以說菩提是無所得的；如果能不執著于任何法，這就是無上的勤奮精進。 如果能做到這樣的精進，不增不減，如同虛空一般，這樣的人就是大菩薩，勤奮修行，無所畏懼。 一切禪定都沒有固定的聚集之處，沒有造作，也沒有到達的地方；如果能這樣思惟一切法，就是真正的禪定波羅蜜（到達彼岸的禪定）。 遠離一切不好的色相，遠離不好的身語行為也是如此；能夠燒盡一切煩惱，這就是真正的禪定波羅蜜。 如果能觀察心的真實本性，在一切法中也看不到任何東西；如果能做到無心，遠離心的執著，這就是真正的禪定波羅蜜。 如果能觀察心和菩提，這就是無上的真實見解；如果能有這樣的真實見解，獲得菩提就不是難事。 如果能了知文字所不能表達的真理，明白一切諸法都是不生不滅的；如果能這樣觀察，就叫做大智慧。 即使口中談論智慧，智慧也不會停留在口頭的言語上；如果能明白口頭的言語實際上沒有聲音，這就是智慧的真性。 如果法沒有此岸和彼岸的住處，中間也沒有住處，一切法

【English Translation】 English version When verbally abused, the mind remains unmoved, abiding in the Dharma; observing sounds as if they were empty space, this is the supreme verbal forbearance. If one can understand the cause of afflictions and stay away from all afflictions, this is called mental forbearance, not being defiled by any afflictions. The nature of forbearance is Bodhi (enlightenment), and so are the actions of body, speech, and mind; if one can direct these actions towards Bodhi, it is called attaining Bodhi. If there are beings who diligently practice, whether superior, middling, or inferior, or coarse or subtle, accumulating practices over countless eons, they will ultimately gain nothing and have no final result. If one cannot grasp the true meaning of diligence, it is said that Bodhi is unattainable; if one can be unattached to all dharmas, this is supreme diligent practice. If one can practice such diligence, neither increasing nor decreasing, like empty space, such a person is a great Bodhisattva, diligently practicing without fear. All meditations have no fixed gathering place, no creation, and no place to arrive; if one can contemplate all dharmas in this way, it is true Dhyana Paramita (meditation that reaches the other shore). Staying away from all bad forms, and likewise from bad actions of body and speech; being able to burn away all afflictions, this is true Dhyana Paramita. If one can observe the true nature of the mind, one sees nothing in all dharmas; if one can be without mind, detached from the mind's attachments, this is true Dhyana Paramita. If one can observe the mind and Bodhi, this is the supreme true view; if one has such a true view, attaining Bodhi is not difficult. If one can understand the truth that cannot be expressed by words, and understand that all dharmas are neither born nor destroyed; if one can observe in this way, it is called great wisdom. Even if one speaks of wisdom, wisdom does not reside in spoken words; if one can understand that spoken words are actually without sound, this is the true nature of wisdom. If the Dharma has no dwelling place on this shore or the other shore, and no dwelling place in between, all dharmas

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性無住處，　　即是無上大智慧。 　無有文字無有行，　　無有相貌無有性， 　無有取捨等二相，　　是名無上大智者。 　若觀一切波羅蜜，　　其性平等如虛空， 　是即名為無平等，　　能觀一切法平等。 　若能平等一切法，　　亦能觀于眾生等， 　悉能等觀一切佛，　　所得智慧無平等。 　若諸菩薩有智者，　　能觀如是無等法， 　即得無上菩提果，　　猶如先佛之所得。」

無言菩薩說是偈時，萬二千那由他眾生髮阿耨多羅三藐三菩提心，六萬菩薩得無生忍。

時華臺中諸菩薩等，悉從座起頭面禮佛，以妙蓮華恭敬供養無言菩薩，口宣是言：「我是知恩，我今報恩。」

時舍利弗言：「世尊！如是菩薩何因緣故，發如是言：『我是知恩、我今報恩。』」

佛言：「舍利弗！如是菩薩皆悉因於無言菩薩發菩提心，是故說言：『我是知恩、我今報恩。』今復因於無言菩薩聽受如是大集經典，並來睹見供養於我。」

爾時，無言菩薩白佛言：「世尊！我有所疑今欲啟請，唯愿如來哀愍聽許。」

佛言：「善男子！隨意致問當為汝說。」

時舍利弗語無言菩薩：「仁者！若無言語，云何得問？」

「大德！一切諸法，皆悉無言、無字、無說。何以故

【現代漢語翻譯】 現代漢語譯本 自性沒有固定的居所，這就是無上大智慧。 沒有文字，沒有行為，沒有相貌，沒有自性， 沒有取捨等對立的兩種概念，這被稱為無上大智者。 如果觀察一切波羅蜜（到達彼岸的方法），它們的自性平等如同虛空， 這就是所謂的無平等，能觀察一切法平等。 如果能平等對待一切法，也能平等看待眾生， 都能平等看待一切佛，所獲得的智慧就沒有高下之分。 如果諸位有智慧的菩薩，能觀察到這樣無差別的法， 就能獲得無上菩提（覺悟）的果實，如同過去的佛所獲得的一樣。

無言菩薩說完這偈頌時，一萬二千那由他（極大的數字）的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），六萬菩薩獲得了無生忍（對法無生滅的領悟）。

這時，華臺中的諸位菩薩等，都從座位上站起來，向佛頂禮，用美妙的蓮花恭敬供養無言菩薩，口中說道：『我等是知恩的，我等現在報恩。』

這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）說：『世尊！這些菩薩因為什麼緣故，說這樣的話：『我等是知恩的，我等現在報恩。』

佛說：『舍利弗！這些菩薩都是因為無言菩薩而發菩提心，所以說：『我等是知恩的，我等現在報恩。』現在又因為無言菩薩聽受這樣的大集經典，並且前來瞻仰供養我。』

這時，無言菩薩對佛說：『世尊！我有一些疑惑，現在想請教，希望如來慈悲允許。』

佛說：『善男子！隨意發問，我將為你解答。』

這時，舍利弗對無言菩薩說：『仁者！如果沒有言語，怎麼能夠提問呢？』

『大德！一切諸法，都是沒有言語、沒有文字、沒有可說的。為什麼呢？』

【English Translation】 English version The nature has no fixed abode; this is the supreme great wisdom. There are no words, no actions, no appearances, no inherent nature, There are no dualistic concepts like taking and rejecting; this is called the supreme wise one. If one observes all Paramitas (perfections), their nature is equal like the void, This is what is called non-equality, capable of observing the equality of all dharmas. If one can treat all dharmas equally, one can also view all sentient beings equally, And can equally view all Buddhas; the wisdom attained has no superior or inferior. If those Bodhisattvas with wisdom can observe such non-dual dharmas, They will attain the fruit of Anuttara-samyak-sambodhi (supreme enlightenment), just as the Buddhas of the past have attained.

When the Bodhisattva 'Without Words' finished speaking this verse, twelve thousand nayutas (a very large number) of beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and sixty thousand Bodhisattvas attained the patience of non-origination (understanding of the non-arising and non-ceasing of dharmas).

At that time, the Bodhisattvas in the Lotus Platform all rose from their seats, bowed their heads to the Buddha, and respectfully offered exquisite lotus flowers to the Bodhisattva 'Without Words,' saying, 'We are grateful, and we now repay the kindness.'

Then, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'World Honored One! For what reason do these Bodhisattvas say such words: 'We are grateful, and we now repay the kindness?'

The Buddha said, 'Shariputra! These Bodhisattvas all generated the Bodhi mind because of the Bodhisattva 'Without Words,' therefore they say: 'We are grateful, and we now repay the kindness.' Now, they are also here to listen to this Great Assembly Sutra because of the Bodhisattva 'Without Words,' and to come and pay homage to me.'

At that time, the Bodhisattva 'Without Words' said to the Buddha, 'World Honored One! I have some doubts and now wish to inquire; I hope the Tathagata will compassionately allow me.'

The Buddha said, 'Good man! Ask whatever you wish; I will explain it to you.'

Then, Shariputra said to the Bodhisattva 'Without Words,' 'Noble one! If there are no words, how can you ask?'

'Great Virtue! All dharmas are without words, without letters, and without speech. Why is that?'

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？一切眾生性無言故，以覺觀故而有聲出。若無覺觀，云何有聲？云何可說？云何有字？

「大德！夫覺觀中無字無聲，離於覺觀亦無聲字，覺觀之體即非覺觀。我作文字亦不覺觀，我因覺觀有大功德，若能觀于如是深法，是則名為十二因緣。若從緣生即是空寂則無定相，若有如是真實知者，即是真實知於法性。

「大德！諸法悉從因緣和合，而和合中實無作者生者出者，是故諸法無主、無音、無聲、無心，無有覺觀、非無覺觀。何以故？顛倒因緣而有出滅。是故若有問者、聽者及解說者，不合不散一相無相。

「大德！夫問難者即是大悲，我有大悲是故問佛。如是問者即是悲問，非口問也。夫口問者，是聲聞問，聲聞著聲故名聲聞，菩薩普悲故無口問。」

舍利弗言：「善男子！若一切法性無定者，一切眾生性亦無定，若無定者，菩薩為誰而修悲心。」

「大德！若諸眾生有定性者，一切菩薩終不修悲，一切眾生實非眾生，以顛倒故作眾生想，是故菩薩修集悲心，為壞顛倒宣說無我。大德！菩薩摩訶薩不為壞有而說正法，不為壞我壽命士夫而修慈悲宣說正法，為知真實深法界故而宣說法。真法界者，即空三昧無相無愿。」

舍利弗言：「善哉，善哉！善男子！我亦如是真實了

【現代漢語翻譯】 現代漢語譯本： 「一切眾生的本性本來是無言的，因為有了覺察和觀想，才產生了聲音。如果沒有覺察和觀想，怎麼會有聲音呢？怎麼能說呢？怎麼會有文字呢？」 「大德！覺察和觀想中沒有文字也沒有聲音，離開覺察和觀想也沒有聲音和文字，覺察和觀想的本體就不是覺察和觀想。我創造文字時也沒有覺察和觀想，我因為覺察和觀想而有大功德，如果能夠觀察到這樣深奧的法，這就叫做十二因緣（十二種相互關聯的因果關係）。如果從因緣而生，就是空寂，沒有固定的相狀。如果有人能這樣真實地瞭解，就是真實地瞭解了法性（諸法的真實本性）。」 「大德！一切法都從因緣和合而生，而和合之中實際上沒有作者、生者、出者。因此，一切法無主、無音、無聲、無心，沒有覺察和觀想，也不是沒有覺察和觀想。為什麼呢？因為顛倒的因緣才會有生滅。所以，如果有提問者、聽者和解說者，他們不合也不散，是一種無相的狀態。」 「大德！提問的人就是大悲心的體現，我因為有大悲心才向佛提問。這樣的提問就是悲心的提問，不是用口提問。用口提問的是聲聞（聽聞佛法而修行的人）的提問，聲聞執著于聲音，所以叫做聲聞。菩薩普遍具有悲心，所以不用口提問。」 舍利弗（佛陀的十大弟子之一，以智慧著稱）說：「善男子！如果一切法的本性沒有定性，那麼一切眾生的本性也沒有定性。如果沒有定性，菩薩為誰而修習悲心呢？」 「大德！如果一切眾生有定性，那麼一切菩薩就永遠不會修習悲心。一切眾生實際上不是眾生，因為顛倒的緣故才產生眾生的想法。所以菩薩修習悲心，是爲了破除顛倒，宣說無我（沒有永恒不變的自我）。大德！菩薩摩訶薩不是爲了破除『有』而宣說正法，不是爲了破除『我』、『壽命』、『士夫』而修習慈悲宣說正法，而是爲了瞭解真實深奧的法界（諸法實相）才宣說正法。真正的法界，就是空三昧（一種禪定狀態），無相無愿。」 舍利弗說：「善哉，善哉！善男子！我也是這樣真實地瞭解了。」

【English Translation】 English version: 'All beings are by nature without speech, and it is through perception and contemplation that sounds arise. If there were no perception and contemplation, how could there be sound? How could there be speech? How could there be letters?' 'Great Virtue! In perception and contemplation, there are no letters and no sounds. Apart from perception and contemplation, there are also no sounds and letters. The essence of perception and contemplation is not perception and contemplation itself. When I create letters, I do not perceive or contemplate. I have great merit because of perception and contemplation. If one can contemplate such profound Dharma, it is called the Twelve Links of Dependent Origination (twelve interconnected causal relationships). If something arises from conditions, it is empty and still, without a fixed form. If one truly understands this, one truly understands the nature of Dharma (the true nature of all things).' 'Great Virtue! All dharmas arise from the combination of causes and conditions, and within this combination, there is actually no creator, no producer, and no emitter. Therefore, all dharmas are without a master, without sound, without voice, without mind, without perception and contemplation, and yet not without perception and contemplation. Why is this so? Because of inverted causes and conditions, there is arising and ceasing. Therefore, if there are questioners, listeners, and explainers, they neither combine nor disperse, they are in a state of non-form.' 'Great Virtue! The one who asks questions embodies great compassion. I ask the Buddha because I have great compassion. Such questioning is compassionate questioning, not questioning with the mouth. Questioning with the mouth is the questioning of a Sravaka (a disciple who hears and practices the teachings). Sravakas are attached to sound, hence they are called Sravakas. Bodhisattvas have universal compassion, so they do not question with the mouth.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Good man! If the nature of all dharmas is not fixed, then the nature of all beings is also not fixed. If it is not fixed, for whom does a Bodhisattva cultivate compassion?' 'Great Virtue! If all beings had a fixed nature, then all Bodhisattvas would never cultivate compassion. All beings are actually not beings, but because of delusion, they have the idea of being beings. Therefore, Bodhisattvas cultivate compassion to break through delusion and proclaim no-self (no permanent, unchanging self). Great Virtue! Bodhisattva Mahasattvas do not proclaim the true Dharma to destroy 'existence,' nor do they cultivate compassion and proclaim the true Dharma to destroy 'self,' 'life,' or 'person.' They proclaim the Dharma to understand the true and profound Dharma realm (the true reality of all things). The true Dharma realm is the Samadhi of Emptiness (a state of meditative absorption), without form and without desire.' Sariputra said, 'Excellent, excellent! Good man! I also truly understand it in this way.'

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知，所以相問試汝智耳，為令佛法增長故問，為欲利益眾生故問。」

爾時，無言菩薩白佛言：「世尊！如經中說有二因緣能生正見，所謂聞聲及善思惟。唯愿哀愍為諸菩薩廣宣說之，云何聞聲及善思惟生於正見？」

佛言：「善男子！至心諦聽，吾當為汝分別解說。

「善男子！為菩提心而聽法者即是聞聲，至心憶念菩提之心是善思惟，觀菩提心是名正見。

「複次，善男子！為菩提道而聽法者是名聞聲。不遠離道是善思惟，如法而住是名正見。為調伏心而聽法者是名聞聲。遠離噁心是善思惟，獲得善心是名正見。為嚴善法而聽法者是名聞聲，修集莊嚴是善思惟，愿向菩提是名正見。為聽善法是名聞聲，增長善法名善思惟，愿向菩提是名正見。為聽惠施是名聞聲，能捨一切是善思惟，不求果報是名正見。為聽戒聚是名聞聲，至心護戒名善思惟，愿向菩提是名正見。為聽法忍是名聞聲，打罵不報是善思惟，愿向菩提是名正見。為聽精進是名聞聲，破壞懈怠是善思惟，愿向菩提是名正見。為聽三昧是名聞聲，能凈身心是善思惟，愿向菩提是名正見。為聽智聚是名聞聲，聞已正觀是善思惟，愿向菩提是名正見。聽四攝法是名聞聲，攝取眾生是善思惟，知是攝法無取無作空無所有是名正見。聽五通

【現代漢語翻譯】 現代漢語譯本：『我之所以這樣問，是爲了試探你的智慧，是爲了增長佛法而問，是爲了利益眾生而問。』 當時，無言菩薩對佛說：『世尊！正如經中所說，有兩種因緣能夠產生正見，即聽聞佛法和善加思惟。希望您能慈悲，為諸位菩薩廣為宣說，如何通過聽聞佛法和善加思惟產生正見？』 佛說：『善男子！專心諦聽，我將為你分別解說。』 『善男子！爲了菩提心（bodhicitta，覺悟之心）而聽聞佛法，這便是聽聞佛法；至心憶念菩提之心，便是善加思惟；觀照菩提心，這便稱為正見。』 『再者，善男子！爲了菩提道（bodhi-marga，通往覺悟的道路）而聽聞佛法，這便是聽聞佛法；不遠離菩提道，便是善加思惟；如法而住，這便稱為正見。爲了調伏自心而聽聞佛法，這便是聽聞佛法；遠離噁心，便是善加思惟；獲得善心，這便稱為正見。爲了莊嚴善法而聽聞佛法，這便是聽聞佛法；修集莊嚴，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞善法，這便是聽聞佛法；增長善法，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞佈施，這便是聽聞佛法；能夠捨棄一切，便是善加思惟；不求果報，這便稱為正見。爲了聽聞戒律，這便是聽聞佛法；至心守護戒律，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞忍辱，這便是聽聞佛法；被打罵不還報，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞精進，這便是聽聞佛法；破除懈怠，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞禪定，這便是聽聞佛法；能夠凈化身心，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞智慧，這便是聽聞佛法；聽聞之後正確觀察，便是善加思惟；愿向菩提，這便稱為正見。聽聞四攝法（catuh-samgraha-vastuni，四種攝取眾生的方法），這便是聽聞佛法；攝取眾生，便是善加思惟；知道這些攝法無所取、無所作、空無所有，這便稱為正見。聽聞五神通（panca-abhijna，五種神通力）

【English Translation】 English version: 'I ask these questions to test your wisdom, to increase the Buddha's teachings, and to benefit all sentient beings.' At that time, the Bodhisattva No-Words said to the Buddha, 'World Honored One! As it is said in the scriptures, there are two causes and conditions that can give rise to right view, namely, hearing the Dharma and proper reflection. I beseech you to have compassion and explain to all Bodhisattvas how right view arises from hearing the Dharma and proper reflection.' The Buddha said, 'Good man! Listen attentively, and I will explain it to you in detail.' 'Good man! To listen to the Dharma with the intention of Bodhicitta (the mind of enlightenment) is called hearing the Dharma; to wholeheartedly remember the mind of Bodhi is called proper reflection; to contemplate the mind of Bodhi is called right view.' 'Furthermore, good man! To listen to the Dharma with the intention of the Bodhi path (bodhi-marga, the path to enlightenment) is called hearing the Dharma; not to stray from the path is called proper reflection; to abide in accordance with the Dharma is called right view. To listen to the Dharma with the intention of subduing the mind is called hearing the Dharma; to abandon evil thoughts is called proper reflection; to attain good thoughts is called right view. To listen to the Dharma with the intention of adorning good dharmas is called hearing the Dharma; to cultivate adornments is called proper reflection; to aspire towards Bodhi is called right view. To listen to good dharmas is called hearing the Dharma; to increase good dharmas is called proper reflection; to aspire towards Bodhi is called right view. To listen to giving is called hearing the Dharma; to be able to give up everything is called proper reflection; not to seek reward is called right view. To listen to the precepts is called hearing the Dharma; to wholeheartedly protect the precepts is called proper reflection; to aspire towards Bodhi is called right view. To listen to patience is called hearing the Dharma; not to retaliate when struck or scolded is called proper reflection; to aspire towards Bodhi is called right view. To listen to diligence is called hearing the Dharma; to destroy laziness is called proper reflection; to aspire towards Bodhi is called right view. To listen to samadhi (meditative absorption) is called hearing the Dharma; to be able to purify body and mind is called proper reflection; to aspire towards Bodhi is called right view. To listen to wisdom is called hearing the Dharma; to observe correctly after hearing is called proper reflection; to aspire towards Bodhi is called right view. To listen to the four means of gathering (catuh-samgraha-vastuni, the four ways of gathering beings) is called hearing the Dharma; to gather beings is called proper reflection; to know that these means of gathering are without taking, without making, empty and without substance is called right view. To listen to the five supernormal powers (panca-abhijna, the five supernormal abilities)

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法是名聞聲，得身心輕名善思惟，愿向菩提是名正見。聽四無礙是名聞聲，修集無礙是善思惟，愿向菩提是名正見。聽四依法是名聞聲，勤修四依名善思惟，愿向菩提是名正見。聽三十七品是名聞聲；若聞演說四念則是念處，說于舍離謂四正勤處、說于定聚謂四如意、說無所畏謂諸根處、說無能壞謂諸力處、說離煩惱謂七覺分、說真知法謂八正道，是善思惟；不著斷常，以如是道愿向菩提是名正見。

「聽四諦法是名聞聲，知苦離集證滅修道是善思惟，見如是法不生不滅是名正見。聽三解脫是名聞聲；信空三昧，不畏無相，不疑無愿，是善思惟；以如是法愿向菩提名為正見；修空三昧調心明見，修集無相為除覺觀，修集無愿為求諸有，是名正見。聽發心法是名聞聲，修菩提道是善思惟，其心不退是名正見。得善知識是名聞聲，供養親近名善思惟，受其教誨是名正見。聽於法界是名聞聲，觀於法界是善思惟，如法而住是名正見。見佛、世尊名為聞聲，念諸菩薩名善思惟，得畢竟道是名正見。初聽八萬四千法聚是名聞聲，觀諸眾生如是行處是名思惟，調伏八萬四千諸根是名正見。

「善男子！隨何因緣能生善法，是名聞聲；聞已不離諸善因緣，名善思惟；以如是法愿向菩提，是名正見。

「善男子！如

【現代漢語翻譯】 現代漢語譯本： 『法』是指聽聞教法（名聞聲），由此身心輕安，稱為善思惟，以此愿求菩提，稱為正見。聽聞四無礙辯才（四無礙）稱為聽聞教法，修習四無礙辯才稱為善思惟，以此愿求菩提稱為正見。聽聞四依法（四依法）稱為聽聞教法，勤修四依法稱為善思惟，以此愿求菩提稱為正見。聽聞三十七道品（三十七品）稱為聽聞教法；如果聽聞演說四念處（四念處），就是念處；演說舍離，就是四正勤處（四正勤）；演說禪定，就是四如意足（四如意）；演說無所畏懼，就是諸根（諸根）；演說不可破壞，就是諸力（諸力）；演說遠離煩惱，就是七覺支（七覺分）；演說真知之法，就是八正道（八正道），這是善思惟；不執著于斷見和常見，以這樣的道愿求菩提，稱為正見。 聽聞四聖諦（四諦）的教法稱為聽聞教法，瞭解苦、斷集、證滅、修道稱為善思惟，見到這樣的法不生不滅稱為正見。聽聞三解脫門（三解脫）稱為聽聞教法；相信空三昧（空三昧），不畏懼無相，不懷疑無愿，這是善思惟；以這樣的法愿求菩提稱為正見；修習空三昧調伏心性，明見真理，修習無相是爲了去除覺觀，修習無愿是爲了不執著于存在，這稱為正見。聽聞發菩提心（發心）的教法稱為聽聞教法，修習菩提道稱為善思惟，其心不退轉稱為正見。得到善知識（善知識）稱為聽聞教法，供養親近稱為善思惟，接受他的教誨稱為正見。聽聞法界（法界）的教法稱為聽聞教法，觀察法界稱為善思惟，如法而住稱為正見。見到佛、世尊（世尊）稱為聽聞教法，憶念諸菩薩（菩薩）稱為善思惟，得到究竟之道稱為正見。最初聽聞八萬四千法門（八萬四千法聚）稱為聽聞教法，觀察眾生如此的修行之處稱為思惟，調伏八萬四千種煩惱稱為正見。 『善男子！』，隨順任何因緣能夠生起善法，這稱為聽聞教法；聽聞之後不離開這些善因緣，稱為善思惟；以這樣的法愿求菩提，稱為正見。 『善男子！』，如

【English Translation】 English version: 'Dharma' is to hear the teachings (hearing the name), from which one gains lightness of body and mind, which is called good contemplation, and with this aspiration for Bodhi, it is called right view. Hearing the four unobstructed eloquence (four unobstructed) is called hearing the teachings, practicing the four unobstructed eloquence is called good contemplation, and with this aspiration for Bodhi, it is called right view. Hearing the four reliances (four reliances) is called hearing the teachings, diligently practicing the four reliances is called good contemplation, and with this aspiration for Bodhi, it is called right view. Hearing the thirty-seven factors of enlightenment (thirty-seven factors) is called hearing the teachings; if one hears the exposition of the four foundations of mindfulness (four foundations of mindfulness), that is mindfulness; the exposition of abandoning, that is the four right exertions (four right exertions); the exposition of concentration, that is the four bases of power (four bases of power); the exposition of fearlessness, that is the faculties (faculties); the exposition of indestructibility, that is the powers (powers); the exposition of freedom from afflictions, that is the seven factors of enlightenment (seven factors of enlightenment); the exposition of true knowledge, that is the eightfold path (eightfold path), this is good contemplation; not clinging to annihilationism or eternalism, with such a path aspiring for Bodhi, it is called right view. Hearing the teachings of the four noble truths (four noble truths) is called hearing the teachings, understanding suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering is called good contemplation, seeing such a dharma as neither arising nor ceasing is called right view. Hearing the three doors to liberation (three doors to liberation) is called hearing the teachings; believing in the emptiness samadhi (emptiness samadhi), not fearing the signless, not doubting the wishless, this is good contemplation; with such a dharma aspiring for Bodhi, it is called right view; practicing the emptiness samadhi to tame the mind and clearly see the truth, practicing the signless to remove perception and conception, practicing the wishless to not cling to existence, this is called right view. Hearing the teachings of generating the Bodhi mind (generating the Bodhi mind) is called hearing the teachings, practicing the Bodhi path is called good contemplation, and the mind not regressing is called right view. Obtaining a good teacher (good teacher) is called hearing the teachings, making offerings and being close is called good contemplation, and receiving his teachings is called right view. Hearing the teachings of the Dharma realm (Dharma realm) is called hearing the teachings, observing the Dharma realm is called good contemplation, and abiding in accordance with the Dharma is called right view. Seeing the Buddha, the World Honored One (World Honored One) is called hearing the teachings, remembering the Bodhisattvas (Bodhisattvas) is called good contemplation, and attaining the ultimate path is called right view. Initially hearing the eighty-four thousand teachings (eighty-four thousand teachings) is called hearing the teachings, observing the practice of sentient beings is called contemplation, and taming the eighty-four thousand afflictions is called right view. 'Good man!', following any cause and condition that can give rise to good dharma, this is called hearing the teachings; after hearing, not separating from these good causes and conditions, this is called good contemplation; with such a dharma aspiring for Bodhi, this is called right view. 'Good man!', like

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是二法無有差別，謂善思惟及以正見。何以故？一切諸法平等無二，是善思惟能觀平等，是正見故。無增減者，即是正見。無取捨者，即是正見。無作作者，即是正見。無覺觀者，即是正見。無念念處，即是正見。無作無思，即是正見。無一無二，即是正見。

「一門、一味、一乘、一行，其性是一。無諸煩惱憍慢等結，無聞無說無垢無凈，法界之性不可分別，如如不動三世平等。無我我所，無有眾生壽命士夫，無字無聲，不可宣說，不知不見，一切法中得知足心，遠離諸相，斷一切喜覺觀屋宅，乃至贊佛不生佛相。若入定時，觀如是等甚深法界，名善思惟。從定起已為諸眾生，宣說如是甚深法界，是名正見。」

說是法時，十千菩薩得是正見。

爾時，舍利弗語無言菩薩言：「善男子！從誰聞法而得正見？」

無言菩薩言：「大德！若有不得去、來、現在菩提心者，我從彼聞而得正見。觀三世等一切法等，於一切法不生覺觀，其心不住有為無為。遠離一切眾生之相，而為眾生修諸苦行，亦復遠離二種之相；一、眾生相；二者、心相。遠離二節知實法性，實法性者無有有有，通達一切諸佛深法，不生憍慢自言我知。

「大德！我從是人聽受正法，是人亦不宣說一字，亦令一切而樂聞之

【現代漢語翻譯】 現代漢語譯本：這兩種法沒有差別，指的是善思惟和正見。為什麼呢？因為一切諸法平等無二，善思惟能夠觀察到這種平等，這就是正見。沒有增減，這就是正見。沒有取捨，這就是正見。沒有作者和所作，這就是正見。沒有覺和觀，這就是正見。沒有唸唸之處，這就是正見。沒有造作和思慮，這就是正見。沒有一和二，這就是正見。 『一門』（指唯一的修行法門）、『一味』（指唯一的解脫味道）、『一乘』（指唯一的成佛之道）、『一行』（指唯一的修行實踐），它們的本質都是一樣的。沒有煩惱、驕慢等束縛，沒有聽聞和宣說，沒有垢染和清凈，法界的本性不可分別，如如不動，三世平等。沒有我與我所，沒有眾生、壽命和士夫（指有情眾生），沒有文字和聲音，不可言說，不知不見，在一切法中得知足之心，遠離一切相，斷除一切喜悅和覺觀的執著，乃至讚歎佛陀也不生起佛的形象。如果進入禪定，觀察這些甚深的法界，就叫做善思惟。從禪定出來后，為眾生宣說這些甚深的法界，就叫做正見。 當宣說此法時，一萬位菩薩獲得了這種正見。 這時，舍利弗（Śāriputra）問無言菩薩（Acala-mati）說：『善男子！你從誰那裡聽聞佛法而獲得正見？』 無言菩薩說：『大德！如果有人沒有得到過去、現在、未來菩提心（bodhicitta）的執著，我就是從他那裡聽聞而獲得正見。觀察三世平等，一切法平等，對於一切法不生起覺觀，他的心不住于有為法和無為法。遠離一切眾生的相，卻爲了眾生而修持各種苦行，也遠離兩種相：第一是眾生相，第二是心相。遠離這兩種執著，就能瞭解實法的本性，實法的本性是無有有無的，通達一切諸佛的甚深佛法，不生起驕慢，自稱我知。』 『大德！我就是從這樣的人那裡聽受正法，這個人也不宣說一個字，卻能讓一切眾生樂於聽聞。』

【English Translation】 English version: These two dharmas are without difference, namely, right thinking and right view. Why? Because all dharmas are equal and non-dual, and right thinking is able to observe this equality, which is right view. Without increase or decrease, that is right view. Without taking or rejecting, that is right view. Without a doer or a deed, that is right view. Without perception or observation, that is right view. Without a place for thoughts, that is right view. Without action or thought, that is right view. Without one or two, that is right view. 'One gate' (referring to the single path of practice), 'one taste' (referring to the single taste of liberation), 'one vehicle' (referring to the single path to Buddhahood), 'one practice' (referring to the single practice), their nature is one. Without afflictions, arrogance, and other fetters, without hearing or speaking, without defilement or purity, the nature of the dharma realm is indivisible, unmoving as it is, and equal in the three times. Without self or what belongs to self, without sentient beings, lifespan, or individuals (referring to sentient beings), without words or sounds, it cannot be spoken, unknown and unseen, in all dharmas, knowing contentment, being apart from all forms, cutting off all joy and the dwelling of perception, even praising the Buddha does not give rise to the form of the Buddha. If one enters samadhi, observing such profound dharma realms, this is called right thinking. Having arisen from samadhi, for the sake of all sentient beings, proclaiming such profound dharma realms, this is called right view. When this dharma was spoken, ten thousand bodhisattvas attained this right view. At that time, Śāriputra asked Acala-mati Bodhisattva, 'Good man! From whom did you hear the dharma and attain right view?' Acala-mati Bodhisattva said, 'Great one! If there is one who does not grasp the bodhicitta (mind of enlightenment) of the past, present, or future, I heard from him and attained right view. Observing the equality of the three times, the equality of all dharmas, not giving rise to perception or observation in all dharmas, his mind does not dwell in conditioned or unconditioned dharmas. Being apart from the forms of all sentient beings, yet practicing all kinds of ascetic practices for the sake of sentient beings, also being apart from two kinds of forms: first, the form of sentient beings; second, the form of mind. Being apart from these two attachments, one knows the true nature of dharma, the true nature of dharma is without being or non-being, penetrating all the profound dharmas of all Buddhas, not giving rise to arrogance, saying, 「I know.」' 'Great one! I heard the right dharma from such a person, and that person does not speak a single word, yet causes all sentient beings to delight in hearing it.'

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。知法真實不可宣說，為眾生故而宣說之；出於世間不為世污，畢竟修集無有能知修與不修，我從是人聞受正法。住於法性于眾生性不生分別，觀眾生性法性空性皆悉平等，我于如是人邊聞法。是人不坐菩提樹下，不起、不行、不眠、不臥、不睡、不寤而得菩提。得菩提已，終不作相言得菩提，一切眾生亦不知彼獲得菩提，無得乃得故無得相。

「大德！夫正法者無有光明，無光明者即無處所，無處所者即是無身，無身者即是無畏，無畏者即是不出，不出者即是不生，不生者即是不滅，不滅者即是不著，不著者即是不動，不動者即是不變，不變者即無駃無闇，無駃無闇即無覺觀，無覺觀者即是無世，無世者即是無器，無器者即是無貪，無貪者即是性凈，性凈者不合煩惱，不合煩惱者即不顛倒，不顛倒者即是平等，平等者即是真實，真實者不生不滅，不生不滅者名從因緣，從因緣者即不去來，不去來者即無境界，無境界者即是無句，無句者即是不狂，不狂者即是無聞，無聞者即是無作，無作者即是無住，無住者即是無字，無字者即是無相，無相者即是過於心意識句，過心意識即是寂靜，寂靜者即是無熱，無熱者即是無瞋，無瞋者即畢竟，畢竟者即是無有，無有者即是涅槃，是名為法。大德！即是正法，即是說法，

【現代漢語翻譯】 現代漢語譯本：瞭解佛法真實的狀態是無法用言語表達的，但爲了眾生的利益才宣說它；它超越世俗而不被世俗所污染，最終的修行境界是無法被知曉的，無論是修行還是不修行，我都從這樣的人那裡聽聞正法。安住於法性，對於眾生的本性不產生分別，觀察眾生的本性、法性和空性都是平等的，我從這樣的人那裡聽聞佛法。這個人不是在菩提樹下坐著，也不是站立、行走、睡眠、躺臥、睡著或醒著而獲得菩提（覺悟）。獲得菩提后，他絕不會執著于『我已獲得菩提』的念頭，一切眾生也不知道他獲得了菩提，因為無所得才是真正的獲得，所以沒有獲得的表象。 『大德！真正的佛法是沒有光明的，沒有光明就意味著沒有處所，沒有處所就意味著沒有身體，沒有身體就意味著沒有恐懼，沒有恐懼就意味著不出現，不出現就意味著不生，不生就意味著不滅，不滅就意味著不執著，不執著就意味著不動搖，不動搖就意味著不變，不變就意味著沒有快速和黑暗，沒有快速和黑暗就意味著沒有覺察和觀想，沒有覺察和觀想就意味著沒有世間，沒有世間就意味著沒有容器，沒有容器就意味著沒有貪婪，沒有貪婪就意味著本性清凈，本性清凈就不會與煩惱結合，不與煩惱結合就不會顛倒，不顛倒就是平等，平等就是真實，真實是不生不滅的，不生不滅被稱為從因緣而生，從因緣而生就是不去不來，不去不來就是沒有境界，沒有境界就是沒有言辭，沒有言辭就是不瘋狂，不瘋狂就是沒有聽聞，沒有聽聞就是沒有造作，沒有造作就是沒有住處，沒有住處就是沒有文字，沒有文字就是沒有表象，沒有表象就是超越了心意識的範疇，超越了心意識就是寂靜，寂靜就是沒有熱惱，沒有熱惱就是沒有嗔恨，沒有嗔恨就是究竟，究竟就是無有，無有就是涅槃（解脫），這就是所謂的法。大德！這就是真正的佛法，這就是說法。』

【English Translation】 English version: Knowing the true nature of Dharma is beyond verbal expression, yet it is spoken for the benefit of sentient beings; it transcends the mundane without being defiled by it. The ultimate state of practice is unknowable, whether one practices or not, I have heard the true Dharma from such a person. Abiding in the Dharma nature, one does not differentiate between the nature of sentient beings, observing that the nature of sentient beings, Dharma, and emptiness are all equal. I have heard the Dharma from such a person. This person did not attain Bodhi (enlightenment) by sitting under the Bodhi tree, nor by standing, walking, sleeping, lying down, being asleep, or being awake. Having attained Bodhi, he would never cling to the thought 'I have attained Bodhi,' and all sentient beings would not know that he has attained Bodhi, because non-attainment is the true attainment, thus there is no appearance of attainment. 'Great Virtue! The true Dharma has no light, no light means no place, no place means no body, no body means no fear, no fear means no arising, no arising means no birth, no birth means no extinction, no extinction means no attachment, no attachment means no movement, no movement means no change, no change means no quickness and no darkness, no quickness and no darkness means no perception and no contemplation, no perception and no contemplation means no world, no world means no vessel, no vessel means no greed, no greed means purity of nature, purity of nature does not combine with afflictions, not combining with afflictions means no inversion, no inversion means equality, equality means truth, truth is neither born nor extinguished, neither born nor extinguished is called arising from conditions, arising from conditions means neither going nor coming, neither going nor coming means no realm, no realm means no words, no words means no madness, no madness means no hearing, no hearing means no action, no action means no dwelling, no dwelling means no letters, no letters means no form, no form means beyond the realm of mind, consciousness, and perception, beyond mind, consciousness, and perception is stillness, stillness means no heat, no heat means no anger, no anger means ultimate, ultimate means non-existence, non-existence means Nirvana (liberation), this is called Dharma. Great Virtue! This is the true Dharma, this is the teaching of Dharma.'

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即是聞法，即是正見。

「大德！夫正見者不見於身，身行病行，不見於見，不生貪著，不覺不觀，是名佛法聖見、正見。

「複次，大德！觀無明愛與解脫等無有差別，是名正見。如是見已不著不取，是名聖見。

「複次，大德！觀貪恚癡、空無相愿平等無二，不見於相，見無相相，是名聖見。不觀一二，等一切法，名聖正見。

「複次，大德！若能觀我及眾生等，眾生等故如來平等，如來等故佛法平等，佛法等故聖眾平等，聖眾等故大慈平等，慈平等故虛空平等，以不住住如是平等，名聖正見。

「大德！如一切法，聲亦如是；如聲，即是聖見、即是正見。大德！聖正見者亦無生出，若無生出從誰聽法？」

舍利弗言：「如我解仁所說義者，一切諸法無所語言。」

「大德！如是，如是！一切諸法實無言語。」

「善男子！若言如來成就功德，如是言中得何等罪？」

「大德！若如是說，當知是人有大過咎。何以故？如來功德不決定故。所以者何？無福無罪故名如來。若觀如來有功德者，是名為欲。夫有欲者即是大欲，有欲大欲即是過咎。」

「善男子！云何得名無過咎耶？」

「大德！如第五大，如第七情，如十九界，無出無入、無生無

【現代漢語翻譯】 現代漢語譯本 聽聞佛法，即是獲得正見。 『大德！所謂正見，是指不執著于身體，身體的行動和疾病，不執著于見解，不產生貪戀執著，不覺察也不觀察，這稱為佛法的聖見、正見。』 『再者，大德！觀察無明（avidya，指對真理的無知）和愛慾（trsna，指渴求）與解脫（vimoksha，指從輪迴中解脫）之間沒有差別，這稱為正見。如此見解之後，不執著也不取捨，這稱為聖見。』 『再者，大德！觀察貪（raga，指貪婪）、嗔（dvesha，指憎恨）、癡（moha，指愚昧）與空（shunyata，指空性）、無相（animitta，指無相）、無愿（apranihita，指無愿）平等無二，不執著于表象，見到無相之相，這稱為聖見。不執著於一或二，平等看待一切法，稱為聖正見。』 『再者，大德！如果能夠觀察我（atman，指自我）和眾生（sattva，指有情）平等，因為眾生平等所以如來（tathagata，指佛）平等，因為如來平等所以佛法（dharma，指佛陀的教法）平等，因為佛法平等所以聖眾（samgha，指僧團）平等，因為聖眾平等所以大慈（maitri，指慈愛）平等，因為慈愛平等所以虛空平等，以不住著的方式安住于這樣的平等，稱為聖正見。』 『大德！如同一切法，聲音也是如此；如同聲音，即是聖見，即是正見。大德！聖正見也沒有生起和出現，如果沒有生起和出現，又從誰那裡聽聞佛法呢？』 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）說：『依我理解您所說的含義，一切諸法都無法用語言表達。』 『大德！正是如此，正是如此！一切諸法實際上無法用語言表達。』 『善男子！如果說如來成就了功德，這樣說會犯下什麼罪過呢？』 『大德！如果這樣說，應當知道這個人有很大的過錯。為什麼呢？因為如來的功德不是固定的。為什麼這樣說呢？因為無福無罪才稱為如來。如果認為如來有功德，這就是貪慾。有貪慾就是大貪慾，有貪慾和大貪慾就是過錯。』 『善男子！怎樣才能稱為沒有過錯呢？』 『大德！如同第五大（五大，指地、水、火、風、空），如同第七情（七情，指喜、怒、哀、懼、愛、惡、欲），如同十九界（十九界，指六根、六塵、六識加上意界），沒有出入、沒有生滅、沒有

【English Translation】 English version Hearing the Dharma is the same as having right view. 'Great Virtue! Right view means not being attached to the body, the body's actions and illnesses, not being attached to views, not generating greed or attachment, not being aware or observing. This is called the holy view, the right view of the Buddha's teachings.' 'Furthermore, Great Virtue! Observing that ignorance (avidya) and craving (trsna) are no different from liberation (vimoksha) is called right view. Having seen this, not being attached or grasping is called holy view.' 'Furthermore, Great Virtue! Observing that greed (raga), hatred (dvesha), and delusion (moha) are equal and non-dual with emptiness (shunyata), signlessness (animitta), and wishlessness (apranihita), not being attached to appearances, seeing the sign of no-sign, this is called holy view. Not observing one or two, treating all dharmas equally, is called holy right view.' 'Furthermore, Great Virtue! If one can observe that the self (atman) and sentient beings (sattva) are equal, because sentient beings are equal, the Tathagata (tathagata) is equal, because the Tathagata is equal, the Dharma (dharma) is equal, because the Dharma is equal, the Sangha (samgha) is equal, because the Sangha is equal, great compassion (maitri) is equal, because compassion is equal, space is equal. Abiding in such equality without dwelling, this is called holy right view.' 'Great Virtue! Just like all dharmas, sound is also like this; like sound, it is holy view, it is right view. Great Virtue! Holy right view also has no arising or appearing. If there is no arising or appearing, from whom does one hear the Dharma?' Sariputra (Sariputra) said, 'As I understand the meaning of what you have said, all dharmas cannot be expressed in words.' 'Great Virtue! It is so, it is so! All dharmas are truly inexpressible in words.' 'Good man! If one says that the Tathagata has achieved merits, what kind of fault is committed in saying so?' 'Great Virtue! If one says so, one should know that this person has a great fault. Why? Because the merits of the Tathagata are not fixed. Why is this so? Because being without merit or fault is called Tathagata. If one thinks that the Tathagata has merits, this is called desire. Having desire is great desire, having desire and great desire is a fault.' 'Good man! How can one be called without fault?' 'Great Virtue! Like the five great elements (earth, water, fire, wind, and space), like the seven emotions (joy, anger, sorrow, fear, love, hate, and desire), like the nineteen realms (the six sense organs, the six sense objects, the six consciousnesses, and the mind realm), there is no coming in or going out, no birth or death, no

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滅，無有造作、無心意識，乃名無過。若有知見遠離證修，是名罪過。若有諸界是名罪過，若無諸界是名無過。」

爾時，佛贊無言菩薩言：「善哉，善哉！善男子！如汝所說即是善說。」說是法時，萬二千菩薩得無生法忍。

無言菩薩復白佛言：「世尊！如佛所說，菩薩摩訶薩有四種力：所謂信力、進力、念力、慧力。唯愿如來廣分別說，云何名為菩薩四力？」

佛言：「善男子！至心諦聽吾亦當說。若有菩薩于佛正法深信順解，不作疑心，是名信力。若勤精進求于佛法，不休、不息、不生疑悔，是名進力。若有菩薩求于善法，得已不失念菩提心，所作善根愿向菩提，是名念力。若有菩薩內自思惟不隨他語，了知法性，是名慧力。

「複次，善男子！若有信心親近聖人，是名信力。若能供養如是聖人，是名進力。至心聽受聖人之言，是名念力。聞聖法已如法而住，是名慧力。

「複次，善男子！信業果者，是名信力。既生信已不作諸惡，是名進力。過去善業現世猶增，是名念力。若知諸法有因有果，是名慧力。

「複次，善男子！若信心法不可說者，是名信力。若因此信能調伏心，是名進力。若能至心，是名念力。觀法如幻，是名慧力。

「複次，善男子！若見法空，

【現代漢語翻譯】 現代漢語譯本：『滅』，指的是沒有造作、沒有心意識的狀態，這被稱為『無過』。如果存在知見，並且執著于遠離和修行，這就叫做『罪過』。如果執著于諸界（指色界、無色界等），這就是『罪過』；如果能超越諸界，那就是『無過』。 當時，佛陀讚歎無言菩薩說：『好啊，好啊！善男子！你所說的正是正確的道理。』當佛陀宣說此法時，一萬二千位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。 無言菩薩又對佛陀說：『世尊！正如佛所說，菩薩摩訶薩（偉大的菩薩）有四種力量：即信力、進力、念力、慧力。希望如來能夠詳細地解釋，什麼是菩薩的四種力量？』 佛陀說：『善男子！專心諦聽，我將為你解說。如果菩薩對佛陀的正法深信不疑，並且順從理解，不產生任何懷疑，這叫做信力。如果菩薩勤奮精進地追求佛法，不停止、不懈怠、不產生疑惑和後悔，這叫做進力。如果菩薩追求善法，得到后不忘失菩提心（覺悟之心），所做的善根都回向于菩提，這叫做念力。如果菩薩內心獨立思考，不隨波逐流，能夠了解法的本性，這叫做慧力。 『再者，善男子！如果具有信心，親近聖人，這叫做信力。如果能夠供養這樣的聖人，這叫做進力。專心聽受聖人的教誨，這叫做念力。聽聞聖法后能夠如法修行，這叫做慧力。 『再者，善男子！如果相信業報因果，這叫做信力。既然產生了信心，就不再做任何惡事，這叫做進力。過去所做的善業，在今生仍然增長，這叫做念力。如果知道一切法都有因有果，這叫做慧力。 『再者，善男子！如果相信法的本質是不可言說的，這叫做信力。如果因為這種信心能夠調伏自己的心，這叫做進力。如果能夠專心致志，這叫做念力。觀察一切法如夢幻泡影，這叫做慧力。 『再者，善男子！如果見到諸法皆空，

【English Translation】 English version: 'Extinction' refers to a state without fabrication, without mind and consciousness, and this is called 'faultlessness'. If there is knowledge and attachment to detachment and practice, this is called 'fault'. If there is attachment to the realms (referring to the realms of form, formlessness, etc.), this is a 'fault'; if one can transcend the realms, that is 'faultlessness'. At that time, the Buddha praised the Bodhisattva No-Speech, saying, 'Excellent, excellent! Good man! What you have said is indeed the correct teaching.' When the Buddha spoke this Dharma, twelve thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (the realization of the truth that all dharmas neither arise nor cease). The Bodhisattva No-Speech then said to the Buddha, 'World Honored One! As the Buddha has said, a Bodhisattva Mahasattva (a great Bodhisattva) has four powers: namely, the power of faith, the power of diligence, the power of mindfulness, and the power of wisdom. May the Tathagata explain in detail, what are the four powers of a Bodhisattva?' The Buddha said, 'Good man! Listen attentively, and I will explain it to you. If a Bodhisattva has deep faith in the Buddha's true Dharma and understands it accordingly, without any doubt, this is called the power of faith. If a Bodhisattva diligently seeks the Buddha's Dharma, without stopping, without slacking, and without doubt or regret, this is called the power of diligence. If a Bodhisattva seeks good dharmas, and after obtaining them, does not lose mindfulness of the Bodhi mind (the mind of enlightenment), and dedicates all the roots of good to Bodhi, this is called the power of mindfulness. If a Bodhisattva thinks independently, does not follow others blindly, and understands the nature of dharmas, this is called the power of wisdom.' 'Furthermore, good man! If one has faith and draws near to the sages, this is called the power of faith. If one can make offerings to such sages, this is called the power of diligence. To listen attentively to the teachings of the sages, this is called the power of mindfulness. Having heard the sacred Dharma, to abide by it accordingly, this is called the power of wisdom.' 'Furthermore, good man! If one believes in the law of karma and its consequences, this is called the power of faith. Having generated faith, one no longer commits any evil deeds, this is called the power of diligence. The good deeds of the past continue to increase in this life, this is called the power of mindfulness. If one knows that all dharmas have causes and effects, this is called the power of wisdom.' 'Furthermore, good man! If one believes that the essence of Dharma is inexpressible, this is called the power of faith. If, because of this faith, one can subdue one's mind, this is called the power of diligence. If one can be single-minded, this is called the power of mindfulness. To observe all dharmas as illusions, this is called the power of wisdom.' 'Furthermore, good man! If one sees that all dharmas are empty,'

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是名信力。若斷邪見，是名進力。若見內外悉皆空寂不生怖畏，是名念力。若能觀見第一義空，是名慧力。

「複次，善男子！若能觀見無相無愿，是名信力。為他演說無相無愿，是名進力。至心觀察無相無愿，是名念力。了知是法不可宣說，是名慧力。

「複次，善男子！能一切施不求果報，是名信力。施已不悔亦不休息常行不絕，是名進力。施時至心念于菩提發願迴向，是名念力。不觀財物受者施者及以果報，是名慧力。

「複次，善男子！若有受持清凈禁戒不求果報，是名信力。不生煩惱毀壞禁戒，是名進力。如是凈戒至心護持愿向菩提，是名念力。觀身口意如水中月響幻炎等，是名慧力。

「複次，善男子！若有修行忍辱之法不求其果，是名信力。若有打罵能忍受之，是名進力。為忍辱故修集慈悲及不放逸愿向菩提，是名念力。觀身口意都無所忍，是名慧力。

「複次，善男子！若有了知勤精進故，得阿耨多羅三藐三菩提，非懈怠得，是名信力。若能調伏一切眾生，護持聽受供養正法，能為眾生趨走給使，能凈佛土，是名進力。能令眾生遠離懈怠，勤修精進愿向菩提，是名念力。若修精進不增不減，是名慧力。

「複次，善男子！若樂寂靜離說世事，是名信力。若住空

【現代漢語翻譯】 現代漢語譯本： 這被稱為信力。如果斷除邪見，這被稱為進力。如果見到內外一切皆空寂，不生恐懼，這被稱爲念力。如果能夠觀見第一義空（指超越一切相對概念的絕對真理），這被稱為慧力。

其次，善男子！如果能夠觀見無相（指沒有固定不變的形態）無愿（指沒有執著的慾望），這被稱為信力。為他人演說無相無愿，這被稱為進力。至誠觀察無相無愿，這被稱爲念力。了知此法不可言說，這被稱為慧力。

其次，善男子！如果能夠一切佈施而不求果報，這被稱為信力。佈施之後不後悔也不停止，持續不斷地進行，這被稱為進力。佈施時至誠念于菩提（指覺悟的智慧），發願迴向，這被稱爲念力。不執著于財物、受施者、佈施者以及果報，這被稱為慧力。

其次，善男子！如果有人受持清凈的戒律而不求果報，這被稱為信力。不生煩惱，不毀壞戒律，這被稱為進力。如此清凈的戒律，至誠護持，愿向菩提，這被稱爲念力。觀察身口意如同水中的月亮、回聲、幻影、火焰等虛幻不實，這被稱為慧力。

其次，善男子！如果有人修行忍辱之法而不求其果，這被稱為信力。如果有人打罵能夠忍受，這被稱為進力。爲了忍辱的緣故，修集慈悲以及不放逸，愿向菩提，這被稱爲念力。觀察身口意都無所忍，這被稱為慧力。

其次，善男子！如果了知勤奮精進的緣故，能夠得到阿耨多羅三藐三菩提（指無上正等正覺），不是懈怠能夠得到的，這被稱為信力。如果能夠調伏一切眾生，護持聽受供養正法，能夠為眾生奔走效力，能夠清凈佛土，這被稱為進力。能夠令眾生遠離懈怠，勤修精進，愿向菩提，這被稱爲念力。如果修習精進不增不減，這被稱為慧力。

其次，善男子！如果樂於寂靜，遠離世俗之事，這被稱為信力。如果安住于空

【English Translation】 English version: This is called the power of faith. If one cuts off wrong views, this is called the power of progress. If one sees that all within and without is empty and still, and does not generate fear, this is called the power of mindfulness. If one can perceive the emptiness of the ultimate truth (referring to the absolute truth beyond all relative concepts), this is called the power of wisdom.

Furthermore, good man! If one can perceive the absence of characteristics (referring to the lack of fixed and unchanging forms) and the absence of desires (referring to the lack of clinging desires), this is called the power of faith. To explain the absence of characteristics and the absence of desires to others, this is called the power of progress. To sincerely observe the absence of characteristics and the absence of desires, this is called the power of mindfulness. To understand that this Dharma cannot be spoken, this is called the power of wisdom.

Furthermore, good man! If one can give all without seeking reward, this is called the power of faith. After giving, not regretting and not stopping, but continuously giving, this is called the power of progress. When giving, to sincerely think of Bodhi (referring to the wisdom of enlightenment), and to make vows of dedication, this is called the power of mindfulness. Not being attached to wealth, the recipient, the giver, and the reward, this is called the power of wisdom.

Furthermore, good man! If one upholds pure precepts without seeking reward, this is called the power of faith. Not generating afflictions and not breaking the precepts, this is called the power of progress. To sincerely uphold such pure precepts, and to aspire towards Bodhi, this is called the power of mindfulness. To observe the body, speech, and mind as being like the moon in water, an echo, an illusion, a flame, etc., unreal and illusory, this is called the power of wisdom.

Furthermore, good man! If one practices the Dharma of patience without seeking its fruit, this is called the power of faith. If one can endure being beaten or scolded, this is called the power of progress. For the sake of patience, to cultivate loving-kindness and non-negligence, and to aspire towards Bodhi, this is called the power of mindfulness. To observe that the body, speech, and mind have nothing to endure, this is called the power of wisdom.

Furthermore, good man! If one understands that through diligent effort, one can attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment), and not through laziness, this is called the power of faith. If one can tame all sentient beings, uphold, listen to, and make offerings to the true Dharma, can run errands for sentient beings, and can purify the Buddha-lands, this is called the power of progress. To enable sentient beings to be free from laziness, to diligently cultivate effort, and to aspire towards Bodhi, this is called the power of mindfulness. If one cultivates effort without increase or decrease, this is called the power of wisdom.

Furthermore, good man! If one delights in tranquility and is detached from worldly affairs, this is called the power of faith. If one dwells in emptiness

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寂獲得四禪及八解脫，是名進力。若於諸禪無有退失，是名念力。若觀諸禪無常苦無我，是名慧力。

「複次，善男子！若聞一切諸波羅蜜三十七助菩提之法，信不生疑，是名信力。聞已轉為眾生演說，是名進力。心善思惟，是名念力。如法而住，是名慧力。

「複次，善男子！為諸眾生修集慈心，是名信力。憐愍眾生令其離苦，是名進力。觀察法已心得大喜，是名念力。于怨親中其心平等，修集大舍，是名慧力。

「複次，善男子！觀察是身無量眾惡之所成就，誑惑凡夫猶如幻相，是名信力。受死苦時專心繫唸佛法僧寶不惜身命，是名進力。亦不生於諸惡之心、聲聞心、辟支佛心、貪心、瞋心、癡心、妒心、慳心、毀戒心，是名念力。若觀法界分別法界觀無礙智，亦知過去、未來、現在，是名慧力。

「複次，善男子！喜者名信。不退轉者，名為精進。不狂亂者，名爲念力。了了知者，名為慧力。

「複次，善男子！以信力故，能有所作；以進力故，事得畢竟；以念力故，無所漏失；以慧力故，能如法說。

「複次，善男子！觀疑網故，名為信力。遠離疑故，是名進力。更不生疑，是名念力。說能壞疑，是名慧力。

「複次，善男子！信佛法者，是名信力。為菩提故而

【現代漢語翻譯】 現代漢語譯本 獲得四禪（色界四種禪定）及八解脫（八種禪定境界），這稱為精進力。如果對於各種禪定沒有退失，這稱爲念力。如果觀察各種禪定是無常、苦、無我的，這稱為慧力。

『再者，善男子！如果聽聞一切諸波羅蜜（到達彼岸的方法）和三十七助菩提之法（三十七種幫助達到覺悟的方法），心中不生疑惑，這稱為信力。聽聞之後轉而為眾生演說，這稱為精進力。心中善於思惟，這稱爲念力。如法而住，這稱為慧力。』

『再者，善男子！爲了眾生修集慈心，這稱為信力。憐憫眾生使他們脫離痛苦，這稱為精進力。觀察法之後心中得到大歡喜，這稱爲念力。對於怨恨和親愛的人心中平等，修集大舍（平等捨棄一切），這稱為慧力。』

『再者，善男子！觀察這個身體是由無量眾多的惡業所成就，迷惑凡夫如同幻相，這稱為信力。在承受死亡痛苦時，專心繫唸佛法僧三寶，不吝惜身命，這稱為精進力。也不生起各種噁心、聲聞心（追求自我解脫的心）、辟支佛心（追求獨自覺悟的心）、貪心、嗔心、癡心、嫉妒心、慳吝心、毀戒心，這稱爲念力。如果觀察法界（一切法的總和），分別法界，觀察無礙的智慧，也知道過去、未來、現在，這稱為慧力。』

『再者，善男子！喜悅稱為信。不退轉稱為精進。不狂亂稱爲念力。明瞭知曉稱為慧力。』

『再者，善男子！因為信力，能夠有所作為；因為精進力，事情能夠最終完成；因爲念力，沒有遺漏和缺失；因為慧力，能夠如法宣說。』

『再者，善男子！觀察疑惑的網，稱為信力。遠離疑惑，稱為精進力。不再生起疑惑，稱爲念力。宣說能夠破除疑惑，稱為慧力。』

『再者，善男子！相信佛法的人，稱為信力。爲了菩提（覺悟）而

【English Translation】 English version Attaining the four Dhyanas (four meditative states in the realm of form) and the eight liberations (eight meditative attainments) is called the power of vigor. If there is no regression from the various Dhyanas, it is called the power of mindfulness. If one observes the various Dhyanas as impermanent, suffering, and without self, it is called the power of wisdom.

'Furthermore, good man! If, upon hearing all the Paramitas (perfections that lead to the other shore) and the thirty-seven aids to Bodhi (thirty-seven factors that help achieve enlightenment), one does not give rise to doubt, it is called the power of faith. Having heard them, one then explains them to sentient beings, this is called the power of vigor. If one's mind is good at contemplating, this is called the power of mindfulness. To abide in accordance with the Dharma, this is called the power of wisdom.'

'Furthermore, good man! To cultivate loving-kindness for sentient beings is called the power of faith. To have compassion for sentient beings and cause them to be free from suffering is called the power of vigor. After observing the Dharma, to have great joy in one's mind is called the power of mindfulness. To have equanimity towards enemies and loved ones, and to cultivate great equanimity (impartiality), this is called the power of wisdom.'

'Furthermore, good man! To observe that this body is composed of countless evils, deceiving ordinary people like an illusion, this is called the power of faith. When experiencing the suffering of death, to focus one's mind on the Buddha, Dharma, and Sangha (the three jewels), not being attached to one's life, this is called the power of vigor. Also, not giving rise to evil thoughts, the mind of a Sravaka (one who seeks self-liberation), the mind of a Pratyekabuddha (one who seeks individual enlightenment), greed, anger, delusion, jealousy, stinginess, or the mind of breaking precepts, this is called the power of mindfulness. If one observes the Dharma realm (the totality of all phenomena), distinguishes the Dharma realm, observes unobstructed wisdom, and also knows the past, future, and present, this is called the power of wisdom.'

'Furthermore, good man! Joy is called faith. Non-regression is called vigor. Non-confusion is called the power of mindfulness. Clear knowing is called the power of wisdom.'

'Furthermore, good man! Because of the power of faith, one is able to act; because of the power of vigor, things can be accomplished; because of the power of mindfulness, there are no omissions or losses; because of the power of wisdom, one is able to speak in accordance with the Dharma.'

'Furthermore, good man! Observing the net of doubt is called the power of faith. Being free from doubt is called the power of vigor. Not giving rise to doubt again is called the power of mindfulness. Speaking in a way that can destroy doubt is called the power of wisdom.'

'Furthermore, good man! One who believes in the Buddha's teachings is called the power of faith. For the sake of Bodhi (enlightenment), to

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修行之，是名進力。得順忍故，是名念力。得無生忍，是名慧力。

「善男子！信根信力無有差別，進根進力、念根念力、慧根慧力，亦復如是。」說是法時。百千菩薩得無生忍地，四萬二千眾生髮阿耨多羅三藐三菩提心。

是時，會中有一菩薩名曰蓮華，語無言菩薩言：「善男子！汝向問佛，佛即為汝分別解說，汝心喜耶？」

無言菩薩言：「善男子！我亦不問、不聽一法，云何生喜？」

蓮華菩薩言：「善男子！汝于佛所不聽法耶？」

無言菩薩言：「諸佛、如來都無所說。我云何聽？何以故？我非法器故。」

蓮華菩薩言：「汝今若非是法器者，是何等器？」

無言菩薩言：「善男子！我身今者尚非法器，況復余器！」

蓮華菩薩言：「汝若非是真法器者，云何當得阿耨多羅三藐三菩提？」

無言菩薩言：「善男子！阿耨多羅三藐三菩提亦非是器。善男子！若離佛法有菩提者，當知有器。一切佛法即是菩提，菩提即是佛法。善男子！是故我若遠離煩惱，不見佛法、不見菩提，煩惱菩提及以佛法無有差別。若煩惱中見菩提者，即是如見；若離煩惱見菩提者，是名倒見。」

蓮華菩薩言：「善男子！云何名倒見？」

「見我、壽命、士夫、摩

【現代漢語翻譯】 現代漢語譯本 修行，這被稱為精進力。獲得順忍（Kshanti，一種對真理的接受）的緣故，這被稱爲念力。獲得無生忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的接受）的緣故，這被稱為慧力。 『善男子！信根（Shraddha-indriya，信的根基）和信力（Shraddha-bala，信的力量）沒有差別，精進根（Virya-indriya，精進的根基）和精進力（Virya-bala，精進的力量）、念根（Smriti-indriya，唸的根基）和念力（Smriti-bala，唸的力量）、慧根（Prajna-indriya，智慧的根基）和慧力（Prajna-bala，智慧的力量），也是如此。』當佛陀說此法時，成百上千的菩薩獲得了無生忍地（Anutpattika-dharma-kshanti-bhumi，證悟不生不滅真理的境界），四萬二千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 這時，會中有一位菩薩名叫蓮華（Padma），對無言菩薩（Anabhilapya）說：『善男子！你剛才問佛，佛就為你分別解說，你心裡歡喜嗎？』 無言菩薩說：『善男子！我既沒有問，也沒有聽聞任何法，怎麼會生歡喜呢？』 蓮華菩薩說：『善男子！你在佛陀那裡沒有聽聞法嗎？』 無言菩薩說：『諸佛、如來（Tathagata，佛的稱號）都沒有任何說法。我怎麼聽？為什麼呢？因為我不是法器（Dharma-bhajana，能夠接受佛法教誨的容器）。』 蓮華菩薩說：『你現在如果不是法器，那是什麼樣的器皿呢？』 無言菩薩說：『善男子！我自身現在尚且不是法器，更何況是其他的器皿！』 蓮華菩薩說：『你如果不是真正的法器，怎麼能獲得阿耨多羅三藐三菩提呢？』 無言菩薩說：『善男子！阿耨多羅三藐三菩提也不是器皿。善男子！如果離開佛法有菩提（Bodhi，覺悟）的話，應當知道有器皿。一切佛法就是菩提，菩提就是佛法。善男子！因此，我如果遠離煩惱，就看不到佛法，也看不到菩提，煩惱、菩提以及佛法沒有差別。如果在煩惱中見到菩提，那就是如實見；如果離開煩惱見到菩提，這叫做顛倒見。』 蓮華菩薩說：『善男子！什麼叫做顛倒見？』 『見到我（Atman，自我）、壽命（Jiva，生命）、士夫（Purusha，靈魂）、摩

【English Translation】 English version Practicing, this is called the power of effort. Because of obtaining acceptance of the truth (Kshanti), this is called the power of mindfulness. Because of obtaining acceptance of the non-arising of phenomena (Anutpattika-dharma-kshanti), this is called the power of wisdom. 'Good man! There is no difference between the root of faith (Shraddha-indriya) and the power of faith (Shraddha-bala), the root of effort (Virya-indriya) and the power of effort (Virya-bala), the root of mindfulness (Smriti-indriya) and the power of mindfulness (Smriti-bala), the root of wisdom (Prajna-indriya) and the power of wisdom (Prajna-bala) are also the same.' When the Buddha spoke this Dharma, hundreds of thousands of Bodhisattvas attained the stage of non-arising acceptance (Anutpattika-dharma-kshanti-bhumi), and forty-two thousand beings generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). At that time, there was a Bodhisattva in the assembly named Padma (Lotus), who said to the Bodhisattva Anabhilapya (Nameless): 'Good man! You just asked the Buddha, and the Buddha explained it to you in detail. Are you happy in your heart?' The Bodhisattva Anabhilapya said: 'Good man! I have neither asked nor heard any Dharma, how can I be happy?' The Bodhisattva Padma said: 'Good man! Have you not heard the Dharma from the Buddha?' The Bodhisattva Anabhilapya said: 'All Buddhas, Tathagatas (Buddha's title), have not spoken anything. How can I hear? Why? Because I am not a vessel of Dharma (Dharma-bhajana, a container capable of receiving the teachings of the Dharma).' The Bodhisattva Padma said: 'If you are not a vessel of Dharma now, then what kind of vessel are you?' The Bodhisattva Anabhilapya said: 'Good man! My own body is not yet a vessel of Dharma, let alone other vessels!' The Bodhisattva Padma said: 'If you are not a true vessel of Dharma, how can you attain Anuttara-samyak-sambodhi?' The Bodhisattva Anabhilapya said: 'Good man! Anuttara-samyak-sambodhi is also not a vessel. Good man! If there is Bodhi (Enlightenment) apart from the Buddha's Dharma, then it should be known that there is a vessel. All Buddha's Dharma is Bodhi, and Bodhi is Buddha's Dharma. Good man! Therefore, if I am separated from afflictions, I will not see the Buddha's Dharma, nor will I see Bodhi. Afflictions, Bodhi, and the Buddha's Dharma are not different. If one sees Bodhi in afflictions, that is seeing as it is; if one sees Bodhi apart from afflictions, that is called a perverse view.' The Bodhisattva Padma said: 'Good man! What is called a perverse view?' 'Seeing self (Atman), life (Jiva), soul (Purusha), and Mo

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納，離是之外別有貪慾瞋恚愚癡，是名倒見。一切法性及菩提性無有差別、無作無受，我性眾生、壽命、士夫、摩納，即是貪慾瞋恚愚癡，如是等法即是菩提，是名如見，即四大中及四大造求于菩提不餘處求。云何名求？求時不見一切諸物，不見者即是無處，無處者即是無住，無住者即是一切諸法之性，一切諸法若無性者即是實相，實相者非常非斷名畢竟節。若有能見如是等節，當知是人不流不散，不流不散即無生滅即是涅槃，即是實知一切諸法。若如是等得涅槃者，即是聖句入于涅槃。是故如來於經中說，自不調伏能調伏他，自不解脫能解脫他，自不寂靜能寂靜他，自不涅槃令他涅槃無有是處。若自調伏令他調伏，若自解脫令他解脫，若自寂靜令他寂靜，若自涅槃令他涅槃，斯有是處。

「善男子！菩薩摩訶薩修菩提道，解了一切眾生所行。于諸法相及以法界不生分別，修行一切善法之時，亦不見有諸魔徒眾。雖求佛法不見求者，雖調眾生不見我人，雖行諸法煩惱不污，雖順世法世法不染，負五陰擔亦無住處，遠離諸界不動法界，修解脫法門不退善法，明見三界不雜煩惱，行檀波羅蜜不生憍慢，乃至般若波羅蜜亦復如是。隨一切行，實不行於一切諸行，若能修行如是等行，當知即是行菩提道。于菩提道及菩提

【現代漢語翻譯】 現代漢語譯本：納，如果認為除了貪慾、嗔恚、愚癡之外還有其他東西，這就叫做顛倒見解。一切法的本性和菩提的本性沒有差別，沒有造作也沒有承受。我性、眾生、壽命、士夫（指人）、摩納（指意），這些就是貪慾、嗔恚、愚癡。像這樣的法就是菩提，這叫做如實見解。在四大（地、水、火、風）之中以及四大所造的物質中尋求菩提，不要在其他地方尋求。什麼叫做尋求？尋求的時候不見一切事物，不見就是無處，無處就是無住，無住就是一切諸法的本性。一切諸法如果沒有自性，那就是實相。實相不是常也不是斷，叫做畢竟節（究竟的真理）。如果有人能見到這樣的究竟真理，應當知道這個人不會流轉也不會散失，不流轉不散失就是沒有生滅，也就是涅槃，也就是真實地瞭解一切諸法。如果像這樣得到涅槃，那就是聖人的境界，進入了涅槃。所以如來在經中說，自己沒有調伏卻能調伏他人，自己沒有解脫卻能解脫他人，自己沒有寂靜卻能使他人寂靜，自己沒有涅槃卻能使他人涅槃，這是不可能的。如果自己調伏就能使他人調伏，自己解脫就能使他人解脫，自己寂靜就能使他人寂靜，自己涅槃就能使他人涅槃，這才是可能的。 善男子！菩薩摩訶薩修習菩提道，瞭解一切眾生所行的行為。對於諸法的現象和法界不產生分別，修行一切善法的時候，也看不到有魔的徒眾。雖然尋求佛法，卻看不到尋求的人；雖然調伏眾生，卻看不到我與人；雖然修行諸法，煩惱卻不能污染；雖然順應世俗的法，世俗的法卻不能染著。揹負著五陰（色、受、想、行、識）的負擔，也沒有執著的地方；遠離諸界，不為法界所動；修習解脫法門，不退失善法；明瞭地看到三界，不與煩惱混雜；修行佈施波羅蜜，不生驕慢，乃至修行般若波羅蜜也是這樣。隨順一切行為，實際上不執著於一切行為。如果能夠修行這樣的行為，應當知道這就是在修行菩提道。對於菩提道和菩提

【English Translation】 English version: Na, if one thinks there is something other than greed, hatred, and delusion, this is called a perverse view. The nature of all dharmas and the nature of Bodhi are not different; there is no creation and no reception. The self-nature, sentient beings, lifespan, purusha (person), and manas (mind) are greed, hatred, and delusion. Such dharmas are Bodhi; this is called a true view. Seek Bodhi within the four great elements (earth, water, fire, wind) and what is made of them, do not seek it elsewhere. What is called seeking? When seeking, one does not see all things; not seeing is no place; no place is no dwelling; no dwelling is the nature of all dharmas. If all dharmas have no self-nature, that is the true form. The true form is neither permanent nor annihilated, called the ultimate principle. If one can see such an ultimate principle, know that this person will not flow or scatter; not flowing or scattering is no birth or death, which is Nirvana, which is truly knowing all dharmas. If one attains Nirvana in this way, that is the state of a sage, entering Nirvana. Therefore, the Tathagata said in the sutras, 'One who has not tamed oneself cannot tame others; one who has not liberated oneself cannot liberate others; one who has not pacified oneself cannot pacify others; one who has not attained Nirvana cannot lead others to Nirvana.' This is impossible. If one has tamed oneself, one can tame others; if one has liberated oneself, one can liberate others; if one has pacified oneself, one can pacify others; if one has attained Nirvana, one can lead others to Nirvana. This is possible. Good man! A Bodhisattva Mahasattva, cultivating the Bodhi path, understands the actions of all sentient beings. He does not generate discrimination regarding the characteristics of dharmas and the dharma realm. When practicing all good dharmas, he does not see any followers of Mara. Although seeking the Buddha Dharma, he does not see the seeker; although taming sentient beings, he does not see self or others; although practicing all dharmas, he is not defiled by afflictions; although conforming to worldly dharmas, he is not tainted by worldly dharmas. Bearing the burden of the five skandhas (form, feeling, perception, mental formations, consciousness), he has no dwelling place; he is far from all realms, unmoved by the dharma realm; he cultivates the path of liberation, not retreating from good dharmas; he clearly sees the three realms, not mixed with afflictions; he practices Dana Paramita (perfection of giving) without arrogance, and so it is with Prajna Paramita (perfection of wisdom). He follows all actions, but in reality, he does not cling to any actions. If one can practice such actions, know that this is practicing the Bodhi path. Regarding the Bodhi path and Bodhi

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行不生分別，若行如是菩提道行，于諸法中不見有我，無貪、無瞋、無親、無怨、無有障礙。若無障礙即無為行，若無為行即是真實大菩薩也。」

蓮華菩薩言：「善男子！何因緣故名為菩薩？

「善男子！能覺眾生所不覺者故名菩薩，能寤無明睡眠眾生故名菩薩，演說隨順菩提之法故名菩薩，能令眾生深樂寂靜是名菩薩。增長佛語豎正法幢護念聖眾，于菩提心無有動轉，不住聲聞辟支佛心，終不捨離至誠之心，發願畢竟能度未度、能解未解，為無依者而作歸依，能滅未滅、能調煩惱，不脫煩惱觀生死過亦求諸有。修空三昧不捨眾生，修集無想不捨菩提想，修集無愿深樂諸有。雖樂佛法于貪無貪，知有為法多諸罪咎，而其內心不捨有為。雖離諸闇不得大明，得大智慧以為器鉀，深樂惠施嚴施瓔珞。凈佛世界具足凈戒，具足誓願具足忍辱，能調一切不忍眾生。勤修精進求無壞身，能壞欲界樂受下身，雖受諸有其心不悔，善知方便常自調伏求于菩提。為諸眾生修習慈心，為壞眾苦修集悲心，為調不調修習喜心，非畢竟舍修集舍心。

「通達了了解甚深義，非諸聲聞緣覺境界，依于義、法、了義經、智不依世法，亦為眾生而作依止。為諸眾生莊嚴身口，如說而作莊嚴於心，為諸眾生莊嚴神通。利益眾生猶

【現代漢語翻譯】 現代漢語譯本：如果行為不產生分別，像這樣修行菩提道，在一切法中看不到『我』的存在，沒有貪婪、沒有嗔恨、沒有親近、沒有怨恨、沒有障礙。如果沒有障礙，那就是無為的修行；如果無為的修行，那就是真正的偉大菩薩。 蓮華菩薩說：『善男子！因為什麼緣故稱為菩薩？』 『善男子！能夠覺悟眾生所不能覺悟的，所以稱為菩薩；能夠喚醒無明沉睡的眾生，所以稱為菩薩；演說隨順菩提的法，所以稱為菩薩；能夠使眾生深深地喜愛寂靜，這就是菩薩。增長佛的教誨，豎立正法的旗幟，護念聖眾，對於菩提心沒有動搖，不住在聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）的心境，始終不捨離至誠的心，發願最終能夠度化未被度化的眾生，能夠解脫未被解脫的眾生，為沒有依靠的人提供依靠，能夠滅除未被滅除的煩惱，能夠調伏煩惱，不脫離煩惱而觀察生死的過患，也追求各種存在。修行空三昧（sunyata-samadhi，空性的禪定）但不捨棄眾生，修行無想（animitta，無相）但不捨棄菩提的念頭，修行無愿（apranihita，無愿）而深深喜愛各種存在。雖然喜愛佛法，但對於貪慾沒有貪戀，知道有為法（samskrta-dharma，因緣和合而生的法）有很多罪過，但內心不捨棄有為法。雖然遠離黑暗，但沒有得到大光明，得到大智慧作為鎧甲，深深喜愛佈施，用佈施來莊嚴自己。清凈佛的世界，具足清凈的戒律，具足誓願，具足忍辱，能夠調伏一切不能忍耐的眾生。勤奮修行精進，追求不壞的身體，能夠摧毀欲界的快樂和低下的身體，雖然承受各種存在，但內心不後悔，善於運用方便法門，常常自我調伏，追求菩提。爲了眾生修習慈心，爲了摧毀眾苦修集悲心，爲了調伏不調伏的眾生修習喜心，不是徹底捨棄而修集舍心。 『通達瞭解甚深的意義，不是聲聞和緣覺（pratyekabuddha，獨自覺悟的人）的境界，依靠意義、佛法、了義的經典和智慧，不依靠世俗的法，也為眾生提供依靠。爲了眾生莊嚴身口，如所說的那樣去做，莊嚴內心，爲了眾生莊嚴神通。利益眾生猶如』

【English Translation】 English version: If actions do not generate distinctions, and one practices the Bodhi path in this way, one does not see a 『self』 in all dharmas, there is no greed, no hatred, no attachment, no resentment, and no obstacles. If there are no obstacles, then it is non-active practice; if it is non-active practice, then it is a truly great Bodhisattva. The Lotus Bodhisattva said: 『Good man! For what reason is one called a Bodhisattva?』 『Good man! One is called a Bodhisattva because one can awaken what sentient beings cannot awaken; one is called a Bodhisattva because one can awaken sentient beings from the sleep of ignorance; one is called a Bodhisattva because one expounds the Dharma that accords with Bodhi; one is called a Bodhisattva because one can make sentient beings deeply love tranquility. One increases the Buddha's teachings, raises the banner of the true Dharma, protects the holy assembly, has no wavering in the Bodhi mind, does not dwell in the minds of Sravakas (sravaka, one who hears and practices the Dharma) and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment alone), never abandons the sincere mind, vows to ultimately liberate those who have not been liberated, to free those who have not been freed, to provide refuge for those who have no refuge, to extinguish the afflictions that have not been extinguished, to subdue afflictions, not to escape afflictions but to observe the faults of birth and death, and also to seek all existences. One practices the Samadhi of Emptiness (sunyata-samadhi, meditation on emptiness) but does not abandon sentient beings, practices the formless (animitta) but does not abandon the thought of Bodhi, practices the wishless (apranihita) but deeply loves all existences. Although one loves the Buddha's Dharma, one has no attachment to greed, knowing that conditioned dharmas (samskrta-dharma, dharmas that arise from causes and conditions) have many faults, but one's mind does not abandon conditioned dharmas. Although one is away from darkness, one has not attained great light, one obtains great wisdom as armor, deeply loves giving, and adorns oneself with giving. One purifies the Buddha's world, is complete in pure precepts, complete in vows, complete in patience, and can subdue all impatient sentient beings. One diligently practices diligence, seeks an indestructible body, can destroy the pleasures of the desire realm and the lower body, although one experiences all existences, one's mind does not regret it, one is skilled in using expedient means, constantly subdues oneself, and seeks Bodhi. For the sake of sentient beings, one cultivates loving-kindness, for the sake of destroying suffering, one cultivates compassion, for the sake of subduing the unsubdued, one cultivates joy, and one does not completely abandon but cultivates equanimity. 『One thoroughly understands the profound meaning, which is not the realm of Sravakas and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment alone), one relies on meaning, Dharma, definitive scriptures, and wisdom, not relying on worldly dharmas, and also provides refuge for sentient beings. For the sake of sentient beings, one adorns body and speech, acts as one speaks, adorns the mind, and for the sake of sentient beings, one adorns supernatural powers. Benefiting sentient beings is like』

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如大地，能凈一切猶如大水，燒諸煩惱猶如熾火，於法無礙猶如猛風，於法平等猶如虛空。得陀羅尼持一切門，樂說無礙令眾喜聞，至心念佛為凈心故，能大法施假食施故。正命自活威儀清凈，修無諍三昧深樂寂靜，樂調眾生離說世語，見樂世者呵嘖教誨，具七種財其心柔軟，樂行惠施堅固不退，眷屬不壞親近善友，知恩報恩觀過去業。隨眾生意能壞疑心，觀察生死多諸過咎，所作至心解一切語，修集大乘不疑三乘，眾生樂見隨問而答，得無礙智諸佛所念。

「時節語、不多語，光明清涼猶如秋月，善法具足猶如滿月，眾生樂見猶如明月，增長善法猶如初月，一味甘甜如月一味，觀一切法如水中月。清凈無垢如月無翳，易共語言諸根具足。於一切法猶如橋樑，能度眾生於四駃水，為諸眾生營作佛事，其心初不動菩薩界，以如是義故名菩薩。」

爾時，蓮華菩薩白佛言：「世尊！無言菩薩作如是說，當知不久得阿耨多羅三藐三菩提，轉于無上法寶之輪。若有能信受持如是無言菩薩所說法者，亦復當得如是功德。」

佛言：「善哉，善哉！善男子！如汝所說，無言菩薩得慧燈三昧，是故若欲于無量劫說一句義不可窮盡。」

蓮華菩薩言：「世尊！唯愿如來垂矜哀愍，增長眾生諸善法故，莊嚴無上

【現代漢語翻譯】 現代漢語譯本：如同大地，能凈化一切，如同大水；燃燒所有煩惱，如同熾熱的火焰；對於佛法沒有障礙，如同猛烈的風；對於佛法平等對待，如同虛空。獲得陀羅尼（總持，能持一切善法，不失不忘）持有所有法門，樂於說法沒有障礙，使眾生歡喜聽聞；至誠唸佛是爲了凈化內心，能夠給予大法佈施和飲食佈施。以正當的方式謀生，威儀清凈；修習無諍三昧（無諍的禪定），深深喜愛寂靜；喜歡調伏眾生，遠離世俗的言語；看到貪戀世俗的人，會呵斥教誨；具備七種財富（信、戒、慚、愧、聞、施、慧），內心柔軟；喜歡施行佈施，堅定不退；眷屬不會離散，親近善友；知道恩情並報答恩情，觀察過去的業力。隨順眾生的意願，能夠破除疑惑；觀察生死輪迴，其中有諸多過失；所作所為都至誠，理解一切語言；修習大乘佛法，不懷疑三乘佛法；眾生樂於見到，隨問而答；獲得無礙的智慧，被諸佛所憶念。 時節恰當的言語，不多說話；光明清涼，如同秋天的月亮；善法具足，如同滿月；眾生樂於見到，如同明月；增長善法，如同新月；味道純正甘甜，如同月亮的味道；觀察一切法，如同水中的月亮。清凈沒有污垢，如同沒有云翳的月亮；容易溝通，諸根具足。對於一切法，如同橋樑，能夠度脫眾生於四種急流（生、老、病、死）；為眾生經營佛事，內心從不離開菩薩的境界，因為這樣的意義，所以稱為菩薩。 這時，蓮華菩薩對佛說：『世尊！無言菩薩這樣說，應當知道不久將證得阿耨多羅三藐三菩提（無上正等正覺），轉動無上的法寶之輪。如果有能夠信受奉持這位無言菩薩所說法的人，也同樣會獲得這樣的功德。』 佛說：『好啊，好啊！善男子！正如你所說，無言菩薩獲得了慧燈三昧（智慧之燈的禪定），因此如果想要在無量劫中說一句義理，也是無法窮盡的。』 蓮華菩薩說：『世尊！唯愿如來垂憐哀憫，爲了增長眾生各種善法，莊嚴無上'

【English Translation】 English version: Like the earth, able to purify all, like great water; burning all afflictions, like a blazing fire; having no obstruction to the Dharma, like a fierce wind; treating the Dharma equally, like empty space. Having obtained Dharani (total retention, able to hold all good dharmas, without loss or forgetting), holding all Dharma doors, delighting in speaking without obstruction, causing sentient beings to rejoice in hearing; sincerely reciting the Buddha's name for the sake of purifying the mind, able to give great Dharma offerings and food offerings. Living righteously, with pure conduct; cultivating the Samadhi of non-contention, deeply loving tranquility; delighting in taming sentient beings, staying away from worldly speech; seeing those who are attached to the world, rebuking and teaching them; possessing seven kinds of wealth (faith, precepts, shame, remorse, learning, giving, wisdom), with a soft heart; delighting in giving, firm and unretreating; family members will not be scattered, close to good friends; knowing kindness and repaying kindness, observing past karma. Following the wishes of sentient beings, able to break down doubts; observing the cycle of birth and death, with many faults; all actions are sincere, understanding all languages; cultivating the Mahayana Dharma, not doubting the Three Vehicles; sentient beings are happy to see, answering all questions; obtaining unobstructed wisdom, remembered by all Buddhas. Speaking at the right time, not speaking too much; bright and cool, like the autumn moon; possessing all good dharmas, like a full moon; sentient beings are happy to see, like a bright moon; increasing good dharmas, like a new moon; the taste is pure and sweet, like the taste of the moon; observing all dharmas, like the moon in the water. Pure and without defilement, like the moon without clouds; easy to communicate with, with all faculties complete. To all dharmas, like a bridge, able to ferry sentient beings across the four swift currents (birth, old age, sickness, death); managing Buddha affairs for sentient beings, the mind never leaving the Bodhisattva realm, because of this meaning, therefore called a Bodhisattva. At that time, Bodhisattva Lotus Flower said to the Buddha: 'World Honored One! Bodhisattva No Words says this, it should be known that soon he will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), turning the wheel of the unsurpassed Dharma treasure. If there are those who can believe and uphold what this Bodhisattva No Words has spoken, they will also obtain such merits.' The Buddha said: 'Excellent, excellent! Good man! As you have said, Bodhisattva No Words has obtained the Samadhi of the Lamp of Wisdom, therefore if one wants to speak about one meaning for countless kalpas, it cannot be exhausted.' Bodhisattva Lotus Flower said: 'World Honored One! May the Tathagata have compassion and pity, for the sake of increasing all good dharmas of sentient beings, to adorn the unsurpassed'

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大集經故，少為大眾開示如是慧燈三昧。若有智慧菩薩，聞已亦當獲得如是三昧，得已亦當疾得阿耨多羅三藐三菩提。」

佛言：「善男子！至心諦聽，吾當為汝少分別說。言慧燈者即是智燈，智燈者即是破闇，無闇者即是破疑，破疑者即是慧燈，慧燈者即是諸法無二相也。

「善男子！了了智，不疑智，不失智，不挽智，不隨智，無闇智，聖智，猛利智，捷疾智，分別智，廣大智，純一智，種種智，過去智，未來智，現在智，三世平等智，三界智，三解脫門智，三慧智，三寶智，三乘智，三眼智，三垢智，三滓智，三聚智，心意識智，陰入界智，因緣和合智，見畢竟智，如法界智，自相智，第一義智，方便智，一切聲語智，一切字智，無礙智，不壞智，能說法智，知下中上根智，無作無受智，一切咒智，一切醫智，一切世事智，莊嚴陀羅尼智，日月三昧智，入三昧智，聖智，聖三昧智，金剛三昧智，無諍三昧智，心等三昧智，壞魔三昧智，日光三昧智，無想三昧智，寶幢三昧智，一切法門三昧智，一切法器三昧智，無邊光三昧智，福德三昧智，無住三昧智，樂見三昧智，善見三昧智，無盡器三昧智，畢竟盡智，一切智，無動智，那羅延三昧智，一切見智，如是等六萬三昧門智，我于往昔見燃燈佛，即得

【現代漢語翻譯】 現代漢語譯本：依據《大集經》的教義，我將為大眾略微開示這慧燈三昧（一種禪定境界）。如果有智慧的菩薩聽聞此法，也將獲得這種三昧，獲得后也將迅速證得阿耨多羅三藐三菩提（無上正等正覺）。 佛說：『善男子！專心諦聽，我將為你略作分別解說。所謂慧燈，即是智燈；智燈，即是破除黑暗；無黑暗，即是破除疑惑；破除疑惑，即是慧燈；慧燈，即是諸法（一切事物）無有二相（不一不異）。』 『善男子！明瞭的智慧，不疑惑的智慧，不迷失的智慧，不退轉的智慧，不隨波逐流的智慧，沒有黑暗的智慧，聖者的智慧，猛利的智慧，敏捷的智慧，分別的智慧，廣大的智慧，純一的智慧，種種的智慧，過去的智慧，未來的智慧，現在的智慧，三世平等的智慧，三界（欲界、色界、無色界）的智慧，三解脫門（空、無相、無愿）的智慧，三慧（聞、思、修）的智慧，三寶（佛、法、僧）的智慧，三乘（聲聞乘、緣覺乘、菩薩乘）的智慧，三眼（肉眼、天眼、慧眼）的智慧，三垢（貪、嗔、癡）的智慧，三滓（欲滓、有滓、見滓）的智慧，三聚（正定聚、邪定聚、不定聚）的智慧，心意識的智慧，陰（色、受、想、行、識）入（眼、耳、鼻、舌、身、意）界（色、聲、香、味、觸、法）的智慧，因緣和合的智慧，見畢竟的智慧，如法界的智慧，自相的智慧，第一義的智慧，方便的智慧，一切聲音語言的智慧，一切文字的智慧，無礙的智慧，不壞的智慧，能說法的智慧，知曉下、中、上根器的智慧，無作無受的智慧，一切咒語的智慧，一切醫術的智慧，一切世事的智慧，莊嚴陀羅尼（總持）的智慧，日月三昧的智慧，入三昧的智慧，聖者的智慧，聖三昧的智慧，金剛三昧的智慧，無諍三昧的智慧，心等三昧的智慧，壞魔三昧的智慧，日光三昧的智慧，無想三昧的智慧，寶幢三昧的智慧，一切法門三昧的智慧，一切法器三昧的智慧，無邊光三昧的智慧，福德三昧的智慧，無住三昧的智慧，樂見三昧的智慧，善見三昧的智慧，無盡器三昧的智慧，畢竟盡的智慧，一切智，無動智，那羅延三昧的智慧，一切見智，像這樣等六萬三昧門的智慧，我在過去見到燃燈佛時，就獲得了。』

【English Translation】 English version: According to the teachings of the Mahasamnipata Sutra, I will briefly explain to the assembly this Samadhi of the Lamp of Wisdom. If a wise Bodhisattva hears this Dharma, they will also attain this Samadhi, and having attained it, they will quickly achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The Buddha said: 'Good man! Listen attentively with a sincere heart, and I will explain it to you in a little detail. The so-called Lamp of Wisdom is the Lamp of Knowledge; the Lamp of Knowledge is the dispelling of darkness; the absence of darkness is the dispelling of doubt; the dispelling of doubt is the Lamp of Wisdom; the Lamp of Wisdom is the non-duality of all dharmas (all things).' 'Good man! Clear knowledge, unwavering knowledge, unfailing knowledge, unretreating knowledge, non-conforming knowledge, knowledge without darkness, the knowledge of the noble ones, sharp knowledge, swift knowledge, discriminating knowledge, vast knowledge, pure knowledge, various kinds of knowledge, knowledge of the past, knowledge of the future, knowledge of the present, knowledge of the equality of the three times, knowledge of the three realms (desire realm, form realm, formless realm), knowledge of the three doors of liberation (emptiness, signlessness, wishlessness), knowledge of the three wisdoms (hearing, thinking, practice), knowledge of the three jewels (Buddha, Dharma, Sangha), knowledge of the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), knowledge of the three eyes (flesh eye, heavenly eye, wisdom eye), knowledge of the three defilements (greed, hatred, delusion), knowledge of the three impurities (impurity of desire, impurity of existence, impurity of views), knowledge of the three groups (those who are definitely right, those who are definitely wrong, those who are uncertain), knowledge of mind, consciousness, and perception, knowledge of the aggregates (form, feeling, perception, mental formations, consciousness), entrances (eye, ear, nose, tongue, body, mind), and realms (form, sound, smell, taste, touch, dharma), knowledge of the union of causes and conditions, knowledge of seeing the ultimate, knowledge of the realm of Dharma, knowledge of self-nature, knowledge of the ultimate truth, knowledge of skillful means, knowledge of all sounds and languages, knowledge of all words, unobstructed knowledge, indestructible knowledge, knowledge of being able to preach the Dharma, knowledge of understanding beings of inferior, middling, and superior faculties, knowledge of non-action and non-reception, knowledge of all mantras, knowledge of all medicine, knowledge of all worldly affairs, knowledge of the majestic Dharani (total retention), knowledge of the Samadhi of the Sun and Moon, knowledge of entering Samadhi, the knowledge of the noble ones, the knowledge of the noble Samadhi, the knowledge of the Vajra Samadhi, the knowledge of the non-contention Samadhi, the knowledge of the Samadhi of the equality of mind, the knowledge of the Samadhi that destroys demons, the knowledge of the Samadhi of sunlight, the knowledge of the Samadhi of non-thought, the knowledge of the Samadhi of the jeweled banner, the knowledge of the Samadhi of all Dharma doors, the knowledge of the Samadhi of all Dharma vessels, the knowledge of the Samadhi of boundless light, the knowledge of the Samadhi of merit, the knowledge of the Samadhi of non-abiding, the knowledge of the Samadhi of joyful seeing, the knowledge of the Samadhi of good seeing, the knowledge of the Samadhi of inexhaustible vessels, the knowledge of ultimate exhaustion, all-knowing wisdom, immovable wisdom, the knowledge of the Narayana Samadhi, all-seeing wisdom, such as these sixty thousand Samadhi doors of wisdom, I attained when I saw Dipankara Buddha in the past.'

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如是諸三昧門，如是諸三昧門，一切悉是慧燈三昧之所攝持。

「善男子！譬如日出能為四事：一者、有大光明；二者、除滅闇冥；三者、示種種色；四者、令諸眾生得造事業。菩薩摩訶薩住是三昧，亦復如是能為四事：一者、破壞一切煩惱闇冥；二者、出大慧光；三者、示諸眾生種種諸行；四者、開示眾生道非道等。

「善男子！譬如凈寶之珠置之高幢，其明遍照四由延所，施諸眾生所須之物，而珠體相無有增減。慧燈三昧亦復如是，住是三昧菩薩摩訶薩，永斷一切煩惱習氣，凈戒、凈定、凈慧、凈身心、凈于方便、凈陀羅尼，修集大悲，放大光明，遍照無量諸佛世界，隨眾生意而作事業。菩薩雖作如是諸事，而其相性無有增減。

「善男子！譬如虛空容受佛土無有障礙，亦不障礙一切雨渧風火水災，一切眾生無量無邊。善男子！慧燈三昧亦復如是，住是三昧諸菩薩等，為諸眾生說一切法無有障礙，方便教化一切眾生，為因力者演說方便，令其解脫調伏成熟，為邪定者方便演說令壞邪定，無善子者令種善子，無法器者令作法器，為法器者分別演說阿耨多羅三藐三菩提。求聲聞人，方便說法令其獲得四沙門果。求緣覺人，方便教誨令其獲得辟支佛道。復為方便說法漸進，令其悉發阿耨多羅三藐三菩

【現代漢語翻譯】 現代漢語譯本：像這樣的各種三昧法門，像這樣的各種三昧法門，一切都由慧燈三昧所攝持。

『善男子！譬如太陽升起能成就四件事：第一，具有大光明；第二，消除黑暗；第三，顯示種種色彩；第四，使一切眾生能夠從事各種事業。菩薩摩訶薩安住于這種三昧，也同樣能成就四件事：第一，破除一切煩惱的黑暗；第二，發出大智慧的光芒；第三，向眾生展示種種修行；第四，開示眾生道與非道等。』

『善男子！譬如一顆清凈的寶珠放置在高高的旗桿上，它的光明能夠照耀四由延（約合28-56公里）的範圍，給予眾生他們所需要的物品，而寶珠的本體卻沒有任何增減。慧燈三昧也是如此，安住于這種三昧的菩薩摩訶薩，永遠斷除一切煩惱的習氣，清凈戒律、清凈禪定、清凈智慧、清凈身心、清凈方便、清凈陀羅尼（總持），修集大悲心，放出大光明，普遍照耀無量諸佛世界，隨順眾生的意願而成就事業。菩薩雖然做了這些事情，但其本體的性質卻沒有任何增減。』

『善男子！譬如虛空能夠容納佛土而沒有任何障礙，也不會障礙一切雨滴、風、火、水災，以及一切無量無邊的眾生。善男子！慧燈三昧也是如此，安住于這種三昧的諸菩薩等，為眾生宣說一切法沒有任何障礙，方便教化一切眾生，為有因緣力量的人演說方便法門，使他們解脫、調伏、成熟；為邪定的人方便演說，使他們破除邪定；為沒有善根的人，使他們種下善根；為不是法器的人，使他們成為法器；為是法器的人，分別演說阿耨多羅三藐三菩提（無上正等正覺）。對於求聲聞乘的人，方便說法使他們獲得四沙門果；對於求緣覺乘的人，方便教誨使他們獲得辟支佛道。又方便說法，逐步引導，使他們都發阿耨多羅三藐三菩提心。』

【English Translation】 English version: Such are the various Samadhi gates, such are the various Samadhi gates, all of which are encompassed and upheld by the Wisdom Lamp Samadhi.

'Good man! It is like the rising sun, which can accomplish four things: first, it has great light; second, it dispels darkness; third, it reveals various colors; and fourth, it enables all sentient beings to engage in various activities. A Bodhisattva Mahasattva abiding in this Samadhi can also accomplish four things: first, he destroys the darkness of all afflictions; second, he emits the great light of wisdom; third, he shows all sentient beings various practices; and fourth, he reveals to sentient beings the path and non-path, etc.'

'Good man! It is like a pure precious pearl placed on a high banner, its light shining over a distance of four yojanas (approximately 28-56 kilometers), providing sentient beings with what they need, while the pearl itself does not increase or decrease. The Wisdom Lamp Samadhi is also like this. A Bodhisattva Mahasattva abiding in this Samadhi forever cuts off all the habitual tendencies of afflictions, purifies precepts, purifies concentration, purifies wisdom, purifies body and mind, purifies skillful means, purifies Dharani (total retention), cultivates great compassion, emits great light, illuminates countless Buddha worlds, and accomplishes activities according to the wishes of sentient beings. Although the Bodhisattva performs these actions, his essential nature does not increase or decrease.'

'Good man! It is like space, which can accommodate Buddha lands without any obstruction, and does not obstruct all raindrops, wind, fire, water disasters, and all immeasurable sentient beings. Good man! The Wisdom Lamp Samadhi is also like this. Bodhisattvas abiding in this Samadhi, etc., preach all dharmas to sentient beings without any obstruction, skillfully teach all sentient beings, explain skillful means to those with causal power, enabling them to be liberated, tamed, and matured; for those with wrong views, they skillfully explain to destroy their wrong views; for those without good roots, they enable them to plant good roots; for those who are not vessels of Dharma, they enable them to become vessels of Dharma; for those who are vessels of Dharma, they explain in detail Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). For those seeking the Sravaka vehicle, they skillfully preach the Dharma, enabling them to attain the four Sramana fruits; for those seeking the Pratyekabuddha vehicle, they skillfully teach them, enabling them to attain the Pratyekabuddha path. They also skillfully preach the Dharma, gradually guiding them to all generate the mind of Anuttara-samyak-sambodhi.'

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提心住不退地。通達八萬四千法聚，為壞眾生疑網心故，種種開示分別解說，解說一事于無量劫不可窮盡，雖作如是無量之事，而是三昧亦無增減。

「善男子！譬如一燈力能顯示種種諸色，慧燈三昧亦復如是，於一心中能于無量諸佛世界示種種色，而是三昧無有傾動。是故四念處中法念為頂，四正勤中未生善法能生善法名之為頂，四如意中身心寂靜名之為頂，五根五力中慧根慧力名之為頂，七覺分中擇法為頂，八正道中正見為頂，一切外道所有舍摩他、毗婆舍那名之為頂，四真諦中滅諦為頂，四依之中依義為頂，四無礙智義無礙智名之為頂，六神通中漏盡為頂。四無量心悲心為頂，修梵行中智慧為頂，諸波羅蜜中般若為頂，一切方便知眾生心名之為頂，一切諸力處非處力名之為頂，諸無畏中初名為頂，不共法中無礙為頂，三十二相無見頂相名之為頂，八十種好不空說法名之為頂，莊嚴口中解一切語名之為頂，莊嚴心中破慢為頂，一切法中智慧為頂，是名慧燈三昧。」

說是經時，蓮華菩薩及萬菩薩得是三昧，三千大千世界大地六種震動，一切大眾以妙華香種種伎樂供養于佛尊重讚歎。

時會菩薩各作是言：「世尊！我等昔來未曾聞是三昧名字，況得聞其廣說分別！我今皆得如是三昧，是故報恩設

【現代漢語翻譯】 現代漢語譯本：

以堅定的心安住于不退轉的境界。通達八萬四千法門，爲了破除眾生的疑惑和迷惘，以種種方式開示、分別解說，即使只解釋一件事，在無量劫中也無法窮盡。雖然做了如此無量的事情，但這種三昧（samadhi，禪定）的狀態卻不會有絲毫的增減。

『善男子！譬如一盞燈的光亮能夠顯示各種顏色，智慧之燈的三昧也是如此，在一念心中，能夠在無量諸佛世界中顯示各種景象，而這種三昧的狀態卻不會有絲毫的動搖。因此，在四念處（catvāri smṛtyupasthānāni）中，法念（dharma-smṛti）為最上；在四正勤（catvāri prahāṇāni）中，能使未生的善法生起的正勤為最上；在四如意足（catvāra ṛddhipādāḥ）中，身心寂靜為最上；在五根（pañcendriyāṇi）和五力（pañca balāni）中，慧根（prajñendriya）和慧力（prajñābala）為最上；在七覺支（sapta bodhyaṅgāni）中，擇法覺支（dharma-vicaya-saṃbodhyaṅga）為最上；在八正道（āryāṣṭāṅgamārga）中，正見（samyag-dṛṣṭi）為最上；一切外道所修的止（śamatha）和觀（vipaśyanā）中，以其最高境界為最上；在四聖諦（catvāri āryasatyāni）中，滅諦（nirodha-satya）為最上；在四依（catvāri pratiśaraṇāni）中，依義（artha-pratiśaraṇa）為最上；在四無礙智（catasra pratisaṃvidaḥ）中，義無礙智（artha-pratisaṃvid）為最上；在六神通（ṣaḍ abhijñāḥ）中，漏盡通（āsravakṣayābhijñā）為最上；在四無量心（catvāri apramāṇāni）中，悲心（karuṇā）為最上；在修梵行中，智慧為最上；在諸波羅蜜（pāramitā）中，般若（prajñā）為最上；一切方便中，知眾生心為最上；一切諸力中，知處非處力（sthānāsthāna-bala）為最上；諸無畏（vaiśāradya）中，初無畏為最上；不共法（āveṇikadharma）中，無礙為最上；三十二相（dvātriṃśadvaralakṣaṇa）中，無見頂相（uṣṇīṣa）為最上；八十種好（aśītyanuvyañjanāni）中，不空說法為最上；莊嚴口中，能解一切語言為最上；莊嚴心中，破除我慢為最上；一切法中，智慧為最上，這被稱為慧燈三昧。』

當佛陀宣說這部經時，蓮華菩薩（Padma-kumāra）和一萬菩薩都獲得了這種三昧。三千大千世界（trisāhasramahāsāhasralokadhātu）的大地發生了六種震動，一切大眾都以美妙的鮮花、香和各種音樂來供養佛陀，表達他們的尊敬和讚歎。

當時，在場的菩薩們各自說道：『世尊！我們過去從未聽聞過這種三昧的名字，更何況是聽聞如此廣博的分別解說！我們現在都獲得了這種三昧，因此爲了報答佛恩，我們願意……』 English version:

With a steadfast mind, one dwells in the state of non-retrogression. Having mastered the eighty-four thousand aggregates of Dharma, in order to dispel the doubts and confusions of sentient beings, one reveals, distinguishes, and explains in various ways. Even explaining a single matter cannot be exhausted in countless eons. Although performing such immeasurable deeds, this state of samadhi (meditative absorption) neither increases nor decreases.

『Good man! Just as the light of a lamp can reveal various colors, so too is the samadhi of the lamp of wisdom. In a single moment of mind, it can display various scenes in countless Buddha worlds, yet this state of samadhi remains unshaken. Therefore, among the four foundations of mindfulness (catvāri smṛtyupasthānāni), mindfulness of Dharma (dharma-smṛti) is supreme; among the four right exertions (catvāri prahāṇāni), the exertion that causes unarisen wholesome dharmas to arise is supreme; among the four bases of psychic power (catvāra ṛddhipādāḥ), the tranquility of body and mind is supreme; among the five faculties (pañcendriyāṇi) and five powers (pañca balāni), the faculty of wisdom (prajñendriya) and the power of wisdom (prajñābala) are supreme; among the seven factors of enlightenment (sapta bodhyaṅgāni), the factor of discrimination of dharmas (dharma-vicaya-saṃbodhyaṅga) is supreme; among the eightfold noble path (āryāṣṭāṅgamārga), right view (samyag-dṛṣṭi) is supreme; among all the śamatha (calm abiding) and vipaśyanā (insight) practices of external paths, their highest attainment is supreme; among the four noble truths (catvāri āryasatyāni), the truth of cessation (nirodha-satya) is supreme; among the four reliances (catvāri pratiśaraṇāni), reliance on meaning (artha-pratiśaraṇa) is supreme; among the four analytical knowledges (catasra pratisaṃvidaḥ), analytical knowledge of meaning (artha-pratisaṃvid) is supreme; among the six superknowledges (ṣaḍ abhijñāḥ), the superknowledge of the extinction of outflows (āsravakṣayābhijñā) is supreme; among the four immeasurables (catvāri apramāṇāni), compassion (karuṇā) is supreme; in the practice of pure conduct, wisdom is supreme; among the perfections (pāramitā), prajñā (wisdom) is supreme; among all skillful means, knowing the minds of sentient beings is supreme; among all powers, the power of knowing what is possible and impossible (sthānāsthāna-bala) is supreme; among the fearlessnesses (vaiśāradya), the first fearlessness is supreme; among the unique qualities of a Buddha (āveṇikadharma), unobstructedness is supreme; among the thirty-two marks of a great being (dvātriṃśadvaralakṣaṇa), the protuberance on the crown of the head (uṣṇīṣa) is supreme; among the eighty minor marks (aśītyanuvyañjanāni), speaking the Dharma without emptiness is supreme; in the adornment of the mouth, the ability to understand all languages is supreme; in the adornment of the mind, the breaking of pride is supreme; among all dharmas, wisdom is supreme. This is called the samadhi of the lamp of wisdom.』

When the Buddha spoke this sutra, the Bodhisattva Lotus Flower (Padma-kumāra) and ten thousand Bodhisattvas attained this samadhi. The earth of the three thousand great thousand world system (trisāhasramahāsāhasralokadhātu) shook in six ways, and all the assembly offered flowers, incense, and various music to the Buddha, expressing their respect and praise.

At that time, the Bodhisattvas in the assembly each said: 『World Honored One! We have never heard the name of this samadhi before, let alone heard such extensive and detailed explanations! Now we have all attained this samadhi, therefore, in order to repay the Buddha』s kindness, we are willing to...』

【English Translation】 With a steadfast mind, one dwells in the state of non-retrogression. Having mastered the eighty-four thousand aggregates of Dharma, in order to dispel the doubts and confusions of sentient beings, one reveals, distinguishes, and explains in various ways. Even explaining a single matter cannot be exhausted in countless eons. Although performing such immeasurable deeds, this state of samadhi (meditative absorption) neither increases nor decreases. 『Good man! Just as the light of a lamp can reveal various colors, so too is the samadhi of the lamp of wisdom. In a single moment of mind, it can display various scenes in countless Buddha worlds, yet this state of samadhi remains unshaken. Therefore, among the four foundations of mindfulness (catvāri smṛtyupasthānāni), mindfulness of Dharma (dharma-smṛti) is supreme; among the four right exertions (catvāri prahāṇāni), the exertion that causes unarisen wholesome dharmas to arise is supreme; among the four bases of psychic power (catvāra ṛddhipādāḥ), the tranquility of body and mind is supreme; among the five faculties (pañcendriyāṇi) and five powers (pañca balāni), the faculty of wisdom (prajñendriya) and the power of wisdom (prajñābala) are supreme; among the seven factors of enlightenment (sapta bodhyaṅgāni), the factor of discrimination of dharmas (dharma-vicaya-saṃbodhyaṅga) is supreme; among the eightfold noble path (āryāṣṭāṅgamārga), right view (samyag-dṛṣṭi) is supreme; among all the śamatha (calm abiding) and vipaśyanā (insight) practices of external paths, their highest attainment is supreme; among the four noble truths (catvāri āryasatyāni), the truth of cessation (nirodha-satya) is supreme; among the four reliances (catvāri pratiśaraṇāni), reliance on meaning (artha-pratiśaraṇa) is supreme; among the four analytical knowledges (catasra pratisaṃvidaḥ), analytical knowledge of meaning (artha-pratisaṃvid) is supreme; among the six superknowledges (ṣaḍ abhijñāḥ), the superknowledge of the extinction of outflows (āsravakṣayābhijñā) is supreme; among the four immeasurables (catvāri apramāṇāni), compassion (karuṇā) is supreme; in the practice of pure conduct, wisdom is supreme; among the perfections (pāramitā), prajñā (wisdom) is supreme; among all skillful means, knowing the minds of sentient beings is supreme; among all powers, the power of knowing what is possible and impossible (sthānāsthāna-bala) is supreme; among the fearlessnesses (vaiśāradya), the first fearlessness is supreme; among the unique qualities of a Buddha (āveṇikadharma), unobstructedness is supreme; among the thirty-two marks of a great being (dvātriṃśadvaralakṣaṇa), the protuberance on the crown of the head (uṣṇīṣa) is supreme; among the eighty minor marks (aśītyanuvyañjanāni), speaking the Dharma without emptiness is supreme; in the adornment of the mouth, the ability to understand all languages is supreme; in the adornment of the mind, the breaking of pride is supreme; among all dharmas, wisdom is supreme. This is called the samadhi of the lamp of wisdom.』 When the Buddha spoke this sutra, the Bodhisattva Lotus Flower (Padma-kumāra) and ten thousand Bodhisattvas attained this samadhi. The earth of the three thousand great thousand world system (trisāhasramahāsāhasralokadhātu) shook in six ways, and all the assembly offered flowers, incense, and various music to the Buddha, expressing their respect and praise. At that time, the Bodhisattvas in the assembly each said: 『World Honored One! We have never heard the name of this samadhi before, let alone heard such extensive and detailed explanations! Now we have all attained this samadhi, therefore, in order to repay the Buddha』s kindness, we are willing to...』

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此供養。若有聞是三昧名字，即能獲得大利益事，不失無上菩提之心。」

佛言：「善哉，善哉！善男子！如汝所說，若有眾生，已於無量無邊佛所，殖諸善本親近善友，然後乃得聞是三昧。」

爾時，世尊說是法時，于其䐡中出一菩薩身真金色，三十二相八十種好放大光明，除佛光明余無及者。

是時，菩薩敬禮佛足右繞七匝，長跪合掌，而白佛言：「世尊！慧憍如來致意無量，問訊世尊起居輕利、身無病患、大眾安不？我今此界有六萬億諸菩薩等，欲往聽受大集妙典，並欲覲見無言菩薩，及以十方諸來菩薩，並復欲聞慧燈三昧。善哉，善哉！釋迦牟尼！幸為開示，令諸往者悉得慧燈三昧還來此土。」

時舍利弗言：「世尊！慧憍如來住何方面？去此遠近？世界何名？而是菩薩複名何等？是六萬億諸菩薩等住在何處？」

「舍利弗！其佛世界去此東方過一恒河沙等恒河沙世界，世界名曰金剛堅根，佛號慧憍。

「舍利弗！何因緣故，世界名曰為金剛堅根？舍利弗！彼佛世界地悉金剛，其佛願力故致如是。其佛身體，眾生、菩薩身悉金剛，是故世界得如是名。此菩薩者名金剛䐡，是人能於一念之頃，破壞一切金剛諸山，直至無量諸佛世界，示現諸佛䐡中而出，以佛神力及已願力

【現代漢語翻譯】 現代漢語譯本 『此供養。若有人聽到這個三昧（samadhi，禪定）的名字，就能獲得巨大的利益，不會失去無上菩提（anuttara-samyak-sambodhi，無上正等正覺）之心。』 佛說：『好啊，好啊！善男子！正如你所說，如果有眾生，已經在無量無邊的佛那裡，種下各種善根，親近善友，然後才能聽到這個三昧。』 當時，世尊在說這個法的時候，從他的臍中出現一個菩薩，身體是真正的金色，具有三十二相和八十種好，放出巨大的光明，除了佛的光明，沒有其他光明可以相比。 這時，菩薩恭敬地禮拜佛的腳，右繞七圈，長跪合掌，對佛說：『世尊！慧憍如來（Buddha Prabhavati）向您致以無量的敬意，問候世尊起居是否安好，身體是否沒有疾病，大眾是否安樂？我這個世界有六萬億菩薩等，想要前往聽受大集妙典（Mahasamnipata Sutra），並且想要覲見無言菩薩（Amita Buddha），以及十方前來的菩薩，還想聽聞慧燈三昧（Prajnaloka Samadhi）。好啊，好啊！釋迦牟尼（Sakyamuni）！希望您能開示，讓前往的菩薩都能得到慧燈三昧，然後回到這個國土。』 這時，舍利弗（Sariputra）說：『世尊！慧憍如來住在哪個方向？距離這裡有多遠？世界叫什麼名字？這個菩薩又叫什麼名字？這六萬億菩薩等住在哪裡？』 『舍利弗！那個佛的世界在東方，經過一個恒河沙（Ganges River sand）那麼多的恒河沙世界，世界名叫金剛堅根（Vajradrdhamula），佛號慧憍。』 『舍利弗！因為什麼緣故，這個世界名叫金剛堅根？舍利弗！那個佛的世界的地面都是金剛，是佛的願力所致。那個佛的身體，眾生和菩薩的身體都是金剛，所以這個世界得到這樣的名字。這個菩薩名叫金剛臍（Vajranabhi），這個人能在一念之間，破壞一切金剛山，直到無量諸佛世界，示現從諸佛的臍中出現，憑藉佛的神力和自己的願力。』

【English Translation】 English version 'This offering. If anyone hears the name of this samadhi (meditative absorption), they will obtain great benefits and will not lose the mind of unsurpassed Bodhi (anuttara-samyak-sambodhi, supreme enlightenment).' The Buddha said, 'Excellent, excellent! Good man! As you have said, if there are sentient beings who have already planted various roots of goodness and befriended virtuous friends in the presence of immeasurable Buddhas, then they will be able to hear of this samadhi.' At that time, when the World Honored One was speaking this Dharma, a Bodhisattva emerged from his navel, with a body of true gold, possessing the thirty-two marks and eighty minor characteristics, emitting great light, which no other light could match except for the Buddha's light. At that time, the Bodhisattva respectfully bowed at the Buddha's feet, circumambulated him seven times, knelt with palms joined, and said to the Buddha, 'World Honored One! Buddha Prabhavati sends immeasurable greetings, inquiring whether the World Honored One is well, whether his body is free from illness, and whether the assembly is at peace? In this world of mine, there are six hundred trillion Bodhisattvas and others who wish to go and listen to the Mahasamnipata Sutra, and also wish to see Amita Buddha, as well as the Bodhisattvas who have come from the ten directions, and also wish to hear the Prajnaloka Samadhi. Excellent, excellent! Sakyamuni! I hope you will explain so that the Bodhisattvas who go may all obtain the Prajnaloka Samadhi and then return to this land.' At that time, Sariputra said, 'World Honored One! In which direction does Buddha Prabhavati reside? How far is it from here? What is the name of that world? And what is the name of this Bodhisattva? Where do these six hundred trillion Bodhisattvas reside?' 'Sariputra! That Buddha's world is to the east, passing through as many Ganges River sand worlds as there are grains of sand in the Ganges River. The world is called Vajradrdhamula, and the Buddha is named Prabhavati.' 'Sariputra! For what reason is that world called Vajradrdhamula? Sariputra! The ground of that Buddha's world is all diamond, which is due to the power of the Buddha's vows. The body of that Buddha, the bodies of sentient beings and Bodhisattvas are all diamond, therefore the world has obtained such a name. This Bodhisattva is named Vajranabhi. This person can, in a single thought, destroy all diamond mountains, reaching immeasurable Buddha worlds, manifesting from the navels of Buddhas, by the power of the Buddha and his own vows.'

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，是故名為金剛䐡也。

「舍利弗！汝向所問如是菩薩住何處者？汝今當問彼金剛䐡，自當答汝。」

爾時，舍利弗即問金剛䐡言：「善男子！汝言六萬億菩薩者住在何處？」

金剛䐡言：「如來說汝智慧第一，當以聖智觀是菩薩所住之處。」

時舍利弗即以聖智觀之不見，語金剛臍：「善男子！我盡聖智不見。」

「大德！汝之同學阿尼樓陀，天眼第一，當令觀之住在何處？」

爾時，阿尼樓陀以天眼觀三千大千世界亦不能見，語舍利弗：「我以天眼都不能見。」

金剛䐡菩薩言：「大德！汝之同學若不能見，不名天眼應名肉眼。」

舍利弗言：「善男子！汝之天眼其義云何？」

「大德！我之天眼，汝諸聲聞所不見色，我能見之。」

舍利弗言：「善男子！何等色法我不能見，而汝得見？」

「大德！汝今得見金剛堅根世界慧憍如來及菩薩不？」

「不也。善男子！我唯聞名不能得見。」

「大德！如是佛土，如來、菩薩及諸眾生，我之天眼悉能得見，是名菩薩清凈天眼。如是天眼，一切聲聞辟支佛等之所無有。」

說是法時，求聲聞者六萬眾生舍離本志，發阿耨多羅三藐三菩提心，各作是言：「愿我獲得無礙佛眼，不

【現代漢語翻譯】 現代漢語譯本：所以，（這個菩薩）被稱為金剛臍（Vajragarbha）。 『舍利弗（Sariputra）！你剛才問的，像這樣的菩薩住在哪裡？你現在應當問那位金剛臍，他自己會回答你。』 當時，舍利弗就問金剛臍說：『善男子！你說有六萬億菩薩，他們住在哪裡？』 金剛臍說：『如來（Tathagata）說你的智慧第一，應當用聖智觀察這些菩薩所住的地方。』 當時，舍利弗就用聖智觀察，卻看不見，於是對金剛臍說：『善男子！我用盡聖智也看不見。』 『大德！你的同學阿尼樓陀（Aniruddha），天眼第一，應當讓他觀察他們住在哪裡？』 當時，阿尼樓陀用天眼觀察三千大千世界，也不能看見，於是對舍利弗說：『我用天眼都不能看見。』 金剛臍菩薩說：『大德！你的同學如果不能看見，就不能稱為天眼，應該稱為肉眼。』 舍利弗說：『善男子！你的天眼是什麼意思呢？』 『大德！我的天眼，你們這些聲聞（Sravaka）所不能看見的色法，我能看見。』 舍利弗說：『善男子！是什麼樣的色法你能夠看見，而我不能看見呢？』 『大德！你現在能看見金剛堅根世界（Vajradrdhamula-loka）的慧憍如來（Jnana-kausala-tathagata）和菩薩嗎？』 『不能。善男子！我只是聽過他們的名字，不能看見。』 『大德！像這樣的佛土，如來、菩薩以及所有眾生，我的天眼都能看見，這叫做菩薩清凈天眼。這樣的天眼，一切聲聞、辟支佛（Pratyekabuddha）等都沒有。』 在說這個法的時候，六萬個追求聲聞果位的眾生捨棄了原來的志向，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），各自說道：『愿我獲得無礙佛眼，不……』

【English Translation】 English version: Therefore, (this Bodhisattva) is named Vajragarbha (Diamond Womb). 'Sariputra! As you asked, where do such Bodhisattvas reside? You should now ask that Vajragarbha, and he himself will answer you.' At that time, Sariputra then asked Vajragarbha, saying, 'Good man! You said there are sixty trillion Bodhisattvas, where do they reside?' Vajragarbha said, 'The Tathagata said that your wisdom is foremost, you should use your sacred wisdom to observe where these Bodhisattvas reside.' At that time, Sariputra then observed with his sacred wisdom, but could not see them, and said to Vajragarbha, 'Good man! I have exhausted my sacred wisdom and cannot see them.' 'Great Virtue! Your fellow student Aniruddha, whose heavenly eye is foremost, should be asked to observe where they reside?' At that time, Aniruddha observed the three thousand great thousand worlds with his heavenly eye, but could not see them, and said to Sariputra, 'I cannot see them with my heavenly eye.' The Bodhisattva Vajragarbha said, 'Great Virtue! If your fellow student cannot see them, it should not be called a heavenly eye, but rather a flesh eye.' Sariputra said, 'Good man! What is the meaning of your heavenly eye?' 'Great Virtue! My heavenly eye can see the forms that you Sravakas cannot see.' Sariputra said, 'Good man! What kind of forms can you see that I cannot?' 'Great Virtue! Can you now see the Jnana-kausala-tathagata and the Bodhisattvas in the Vajradrdhamula-loka (Diamond Firm Root World)?' 'No. Good man! I have only heard their names, but cannot see them.' 'Great Virtue! Such Buddha lands, the Tathagatas, Bodhisattvas, and all sentient beings, my heavenly eye can see them all. This is called the Bodhisattva's pure heavenly eye. Such a heavenly eye is not possessed by any Sravakas or Pratyekabuddhas.' While speaking this Dharma, sixty thousand beings who sought the Sravaka path abandoned their original aspirations and generated the mind of Anuttara-samyak-sambodhi, each saying, 'May I obtain the unobstructed Buddha eye, and not...'

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用聲聞辟支佛等障礙之眼。」

爾時金剛䐡菩薩即入三昧，以佛神通及己力故，令一切眾悉見六萬億諸菩薩等，在佛身內坐蓮華臺，至心專念聽佛所說，然不逼觸如來之身，而如來身無增無減無有障礙。

時諸大眾見是事已，供養禮敬，歡喜讚歎如來之事不可思議，復作是言：「如來之身智慧三昧，一切悉皆不可思議。何以故？是六萬億諸菩薩等，悉住身內無障礙故。」

金剛䐡菩薩觀諸大眾作如是言：「諸大眾！汝等不知如來之身如虛空也，是無邊身，無障礙身，廣身法身，無相貌身，無量身耶！

「諸善男子！如來若欲內一切物，所謂國土、城邑、村屯、聚落、山河、樹木置身中者，亦無障礙，是故如來不可思議。

「善男子！十方世界無量凈土、無量菩薩來詣如來，聽大集經成就妙色，具二十八大人之相，如來亦內建其身內。何以故？此土眾生梵釋諸王，若其見者生愧恥故，是故不令得見一人。」

爾時，世尊功德力故，及金剛䐡菩薩力故，悉令大眾見如是等六萬億菩薩，悉從如來一毛孔出。出已，禮佛右繞七匝，卻坐一面。

爾時，金剛䐡菩薩白佛言：「世尊！何因緣故無言菩薩名無言也？」

佛言：「善男子！汝自咨問無言菩薩，自當答之。」

【現代漢語翻譯】 現代漢語譯本：用聲聞（Śrāvakayāna，指聽聞佛陀教誨而修行證果的弟子）和辟支佛（Pratyekabuddha，指不需他人教導，獨自修行證悟的修行者）等所具有的侷限性眼光來看待。」

當時，金剛䐡（Vajrapāṇi，佛教護法神，常持金剛杵）菩薩立即進入禪定，憑藉佛陀的神通和自身的力量，讓所有在場的人都看到六萬億位菩薩等，在佛陀的身體內坐在蓮花臺上，一心專注地聽佛說法，但他們並沒有觸碰到如來的身體，而如來的身體也沒有因此而增加或減少，沒有任何障礙。

當時，在場的大眾看到這種景象后，都供養禮敬，歡喜讚歎如來的事蹟不可思議，又說道：『如來的身體、智慧和禪定，一切都不可思議。為什麼呢？因為這六萬億位菩薩等，都住在如來的身體內，沒有任何障礙。』

金剛䐡菩薩觀察到大眾說了這樣的話，就說道：『各位！你們不知道如來的身體如同虛空一樣，是無邊無際的身體，沒有障礙的身體，廣大的身體，法身（Dharmakāya，佛的法性之身），沒有相貌的身體，無量的身體啊！』

『各位善男子！如來如果想把一切事物，比如國土、城邑、村莊、聚落、山河、樹木等都放入自己的身體中，也不會有任何障礙，所以如來是不可思議的。』

『善男子！十方世界無量凈土的無量菩薩來到如來這裡，聽聞《大集經》（Mahāsaṃnipāta Sūtra，佛教經典），成就微妙的色身，具足二十八種大丈夫相，如來也把他們都放入自己的身體內。為什麼呢？因為這個世界的眾生，梵天（Brahmā，印度教和佛教中的創造神）和帝釋天（Indra，印度教和佛教中的天神之王）等諸王，如果看到這些菩薩，會感到慚愧羞恥，所以不讓他們看到任何一位。』

當時，由於世尊的功德力和金剛䐡菩薩的力量，讓所有大眾都看到這六萬億位菩薩等，都從如來的一個毛孔中出來。出來后，他們向佛陀禮拜，右繞佛陀七圈，然後退到一旁坐下。

當時，金剛䐡菩薩對佛陀說：『世尊！是什麼因緣使得無言菩薩被稱為無言呢？』

佛陀說：『善男子！你自己去問無言菩薩，他自然會回答你。』

【English Translation】 English version: 'with the eyes of those obstructed by Śrāvakayāna (the vehicle of disciples who hear the Buddha's teachings) and Pratyekabuddha (those who attain enlightenment on their own without a teacher).'

At that time, Vajrapāṇi (a bodhisattva who is a protector of the Buddha) Bodhisattva immediately entered samadhi (a state of meditative consciousness), and through the Buddha's spiritual power and his own strength, he caused all those present to see sixty trillion bodhisattvas, etc., sitting on lotus platforms within the Buddha's body, wholeheartedly and attentively listening to the Buddha's teachings. However, they did not touch the Tathagata's (Buddha's) body, and the Tathagata's body did not increase or decrease, nor was there any obstruction.

At that time, the assembly, having seen this, made offerings and paid homage, joyfully praising the Tathagata's inconceivable deeds, and further said, 'The Tathagata's body, wisdom, and samadhi are all inconceivable. Why is that? Because these sixty trillion bodhisattvas, etc., all reside within the body without any obstruction.'

Vajrapāṇi Bodhisattva, observing that the assembly had spoken thus, said, 'O assembly! You do not know that the Tathagata's body is like space, it is a boundless body, an unobstructed body, a vast body, a Dharmakāya (the body of the Dharma), a body without form, an immeasurable body!'

'O good men! If the Tathagata wishes to place all things within his body, such as countries, cities, villages, settlements, mountains, rivers, and trees, there would be no obstruction. Therefore, the Tathagata is inconceivable.'

'O good men! Countless pure lands of the ten directions, and countless bodhisattvas come to the Tathagata to hear the Mahāsaṃnipāta Sūtra (a Buddhist scripture), achieving wondrous forms, possessing the twenty-eight marks of a great man. The Tathagata also places them within his body. Why is that? Because the beings of this world, Brahmā (a creator god in Hinduism and Buddhism), Indra (the king of gods in Hinduism and Buddhism), and other kings, if they were to see these bodhisattvas, would feel ashamed and embarrassed. Therefore, he does not allow them to see even one.'

At that time, due to the power of the World Honored One's merit and the power of Vajrapāṇi Bodhisattva, all the assembly saw these sixty trillion bodhisattvas, etc., all emerge from one pore of the Tathagata. Having emerged, they bowed to the Buddha, circumambulated him seven times, and then sat down to one side.

At that time, Vajrapāṇi Bodhisattva said to the Buddha, 'World Honored One! What is the reason that the No-Speech Bodhisattva is called No-Speech?'

The Buddha said, 'O good man! You should ask the No-Speech Bodhisattva yourself, and he will naturally answer you.'

---

金剛䐡菩薩即問無言菩薩：「善男子！何因緣故字無言耶？」

無言菩薩默然而住。二問、三問亦復如是。

金剛䐡言：「善男子！何故不答？」

無言菩薩言：「我求言辭都不可得，是故默然無所宣說。」

「善男子！若求言辭不可得者，云何有是不得之言？」

「善男子！我答一切佛語、世語。」

「云何名為答佛語耶？

「善男子！我以念力受持一切諸佛所說，不忘不失，然都不見音聲字句，為流佈故而宣說之，亦為眾生壞是聲字及以文句而宣說法。云何名為答世語耶？解諸眾生種種言音，隨其所言而為說法。

「善男子！汝能如是隨順說法為久近耶？」

「善男子！我從除滅覺觀已來能作是說。」

「善男子！何因緣故作如是說？

「善男子！若無覺觀聲云何出？以是因緣作如是說。」

「善男子！夫聲出者，為從身出從心出耶？」

「善男子！夫音聲者不在身心。何以故？身如草木心如幻化，眾因緣故有聲而出。若從緣出即是無常，若無常者即是無定，無常無定即是空無。夫音聲者猶如虛空，不可睹見不可宣說。如虛空，一切諸法亦復如是。若聲無者，聲所了法亦復是無，是聲空故一切法空，聲寂靜故諸法寂靜，聲不可

【現代漢語翻譯】 現代漢語譯本：金剛䐡菩薩（Vajrapāṇi Bodhisattva）即刻問無言菩薩（Aksara Bodhisattva）：『善男子！是什麼因緣讓你名為無言呢？』 無言菩薩沉默不語。金剛䐡菩薩第二次、第三次發問，他依然如此。 金剛䐡菩薩說：『善男子！你為什麼不回答呢？』 無言菩薩說：『我尋求言辭卻完全不可得，所以保持沉默，沒有什麼可以宣說的。』 金剛䐡菩薩問：『善男子！如果尋求言辭不可得，那怎麼會有這種「不可得」的說法呢？』 無言菩薩答：『善男子！我回答一切佛語和世俗之語。』 金剛䐡菩薩問：『什麼叫做回答佛語呢？』 無言菩薩答：『善男子！我以念力受持一切諸佛所說，不忘不失，然而我都不見音聲字句。爲了流佈佛法，我才宣說這些，也爲了讓眾生破除對音聲字句的執著而宣說佛法。什麼叫做回答世俗之語呢？我理解眾生各種不同的語言，隨他們所說的內容而為他們說法。』 金剛䐡菩薩問：『善男子！你能夠這樣隨順眾生說法有多久了呢？』 無言菩薩答：『善男子！我從除滅覺觀以來就能這樣說法了。』 金剛䐡菩薩問：『善男子！是什麼因緣讓你這樣說呢？』 無言菩薩答：『善男子！如果沒有覺觀，聲音又怎麼會產生呢？因為這個因緣，我才這樣說。』 金剛䐡菩薩問：『善男子！聲音的產生，是從身體發出還是從心發出呢？』 無言菩薩答：『善男子！聲音既不在身體也不在心中。為什麼呢？身體如同草木，心如同幻化，由於各種因緣和合才有聲音產生。如果聲音從因緣產生，那就是無常的；如果無常，那就是不確定的；無常不確定，那就是空無。聲音就像虛空一樣，不可見，不可說。如同虛空，一切諸法也是如此。如果聲音是空無的，那麼聲音所表達的法也是空無的。因為聲音是空性的，所以一切法都是空性的；因為聲音是寂靜的，所以一切法都是寂靜的；聲音是不可得的，所以一切法也是不可得的。』

【English Translation】 English version: Vajrapāṇi Bodhisattva then asked Aksara Bodhisattva: 'Good man! What is the reason that you are named Aksara (No-Speech)?' Aksara Bodhisattva remained silent. He did the same when asked a second and third time. Vajrapāṇi said: 'Good man! Why do you not answer?' Aksara Bodhisattva said: 'I seek words but cannot find them at all, therefore I remain silent and have nothing to declare.' Vajrapāṇi asked: 'Good man! If seeking words is impossible, how can there be this statement of 「impossibility」?' Aksara Bodhisattva replied: 'Good man! I answer all Buddha-speech and worldly speech.' Vajrapāṇi asked: 'What is called answering Buddha-speech?' Aksara Bodhisattva replied: 'Good man! I receive and hold all that the Buddhas have spoken with the power of mindfulness, without forgetting or losing anything. However, I do not see sounds, words, or sentences. For the sake of spreading the Dharma, I declare them, and also for the sake of helping beings break their attachment to sounds, words, and sentences. What is called answering worldly speech? I understand the various languages of beings, and according to what they say, I teach the Dharma to them.' Vajrapāṇi asked: 'Good man! How long have you been able to teach the Dharma in this way?' Aksara Bodhisattva replied: 'Good man! I have been able to teach in this way since the cessation of perception and contemplation.' Vajrapāṇi asked: 'Good man! What is the reason that you speak in this way?' Aksara Bodhisattva replied: 'Good man! If there were no perception and contemplation, how could sound arise? It is for this reason that I speak in this way.' Vajrapāṇi asked: 'Good man! Does sound arise from the body or from the mind?' Aksara Bodhisattva replied: 'Good man! Sound is neither in the body nor in the mind. Why? The body is like grass and trees, and the mind is like an illusion. Sound arises due to the combination of various causes and conditions. If sound arises from conditions, then it is impermanent; if it is impermanent, then it is uncertain; if it is impermanent and uncertain, then it is empty. Sound is like empty space, it cannot be seen or spoken. Like empty space, all dharmas are also like this. If sound is empty, then the dharmas expressed by sound are also empty. Because sound is empty, all dharmas are empty; because sound is tranquil, all dharmas are tranquil; because sound is unattainable, all dharmas are also unattainable.'

---

見一切諸法亦不可見，聲不出生一切諸法亦不出生。若不出生即無去來，若無去來即是甚深十二因緣，甚深因緣無作無屬，若無作屬即無生出，無生無出即是無句。若無句者即是不生眼色及識乃至法識，無有生老病死等苦，日月光明親怨之想，斷一切行，難可睹見不近不遠。」

金剛䐡言：「善男子！如是等說是何等說？」

「善男子！如是即是畢竟不出。」

「善男子！何等名為畢竟不出？」

「善男子！不近不遠是畢竟不出。」

「善男子！何等名為不近不遠？」

「善男子！即是虛空，若見諸法如虛空者是名平等。」

「善男子！以何義故，名一切法如虛空耶？

「善男子！過去之法無有終竟，未來現在亦無終竟，三世無終即是實相即是無二；二者所謂眼色、耳聲、鼻香、舌味、身觸、心法，是名為二。若有二者即是可說，若無二者即不可說，不可說者即是無識無心無意，以是義故不可宣說。夫可說者即是二法，不可說者即是無二。

「善男子！誰作是二？」

「善男子！夫無二者不可作二，二亦不可作于無二。若堅牢者不可作脆，脆亦不可作于堅固。生死之法不作無二，涅槃之法不得作二，正見之性不作邪見，邪見之性不作正見。」

【現代漢語翻譯】 現代漢語譯本：觀察一切諸法，會發現它們也是不可見的；聲音不產生，一切諸法也不產生。若不產生，便沒有來去；若沒有來去，那就是甚深的十二因緣（十二因緣：佛教關於生命輪迴的理論）。甚深的因緣沒有造作，也沒有所屬；若沒有造作和所屬，就沒有生出；沒有生出，就是沒有言語。若沒有言語，那就是不產生眼、色以及眼識，乃至法識；沒有生、老、病、死等苦，沒有日月光明、親疏怨恨的分別，斷絕一切行為，難以看見，不近也不遠。 金剛䐡（金剛䐡：菩薩名）問：『善男子！像這樣說的是什麼意思？』 『善男子！這樣說就是畢竟不出。』 『善男子！什麼叫做畢竟不出？』 『善男子！不近不遠就是畢竟不出。』 『善男子！什麼叫做不近不遠？』 『善男子！那就是虛空。若能見到諸法如虛空一般，就叫做平等。』 『善男子！因為什麼緣故，說一切法如虛空呢？』 『善男子！過去的法沒有終結，未來和現在的法也沒有終結。三世沒有終結，那就是實相，也就是無二（無二：佛教指超越對立的真理）。二是指眼、色，耳、聲，鼻、香，舌、味，身、觸，心、法，這叫做二。若有二，就是可以說的；若無二，就是不可說的。不可說的就是無識、無心、無意。因為這個緣故，不可宣說。凡是可以說的，就是二法；不可說的，就是無二。』 『善男子！是誰造作這二？』 『善男子！無二不能造作二，二也不能造作無二。若堅固的不能變成脆弱的，脆弱的也不能變成堅固的。生死之法不能造作無二，涅槃之法不能造作二，正見的本性不能造作邪見，邪見的本性不能造作正見。』

【English Translation】 English version: Observing all dharmas, one finds that they are also invisible; sound does not arise, and all dharmas do not arise either. If they do not arise, then there is no going or coming; if there is no going or coming, then that is the profound twelve links of dependent origination (twelve links of dependent origination: Buddhist theory about the cycle of life). The profound dependent origination has no creation and no belonging; if there is no creation and no belonging, then there is no arising; if there is no arising, then there is no language. If there is no language, then there is no arising of eye, form, and eye consciousness, and so on up to dharma consciousness; there is no suffering of birth, old age, sickness, and death, no distinction between the light of the sun and moon, and no thoughts of affection or hatred. It cuts off all actions, is difficult to see, neither near nor far. Vajrakaya (Vajrakaya: name of a Bodhisattva) asked: 'Good man! What is the meaning of saying such things?' 'Good man! Saying such things means ultimately not going out.' 'Good man! What is called ultimately not going out?' 'Good man! Not near and not far is ultimately not going out.' 'Good man! What is called not near and not far?' 'Good man! That is emptiness. If one sees all dharmas as emptiness, that is called equality.' 'Good man! For what reason is it said that all dharmas are like emptiness?' 'Good man! The past dharmas have no end, and the future and present dharmas also have no end. The three times have no end, and that is the true nature, which is non-duality (non-duality: Buddhist term referring to the truth beyond duality). Duality refers to eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, these are called duality. If there is duality, then it can be spoken of; if there is no duality, then it cannot be spoken of. That which cannot be spoken of is without consciousness, without mind, and without intention. For this reason, it cannot be declared. That which can be spoken of is dual dharma; that which cannot be spoken of is non-dual.' 'Good man! Who creates this duality?' 'Good man! Non-duality cannot create duality, and duality cannot create non-duality. If something is solid, it cannot become fragile, and if something is fragile, it cannot become solid. The dharma of birth and death cannot create non-duality, the dharma of Nirvana cannot create duality, the nature of right view cannot create wrong view, and the nature of wrong view cannot create right view.'

---

金剛䐡菩薩白佛言：「世尊！無言菩薩凡所解脫，似得如是慧燈三昧。」

佛言：「善哉，善哉！善男子！汝謂無言不得慧燈三昧耶？」

爾時，金剛堅根世界慧憍如來諸菩薩等，語無言菩薩言：「善男子！汝住何地能作是答？」

無言菩薩言：「善男子！如佛所說，菩薩摩訶薩若住戒地能如是答。」

「善男子！善哉，善哉！唯愿解說如是戒地。」

「善男子！若無身住、心住、意住、內住、外住及內外住，即是住戒。善男子！若無相、無命、無作、無行，即是住戒。若有菩薩住如是戒，即是無住。若無住者終不生念，我能出聲有所演說。善男子！如汝所問住在何地？能如是答者，我住法性實相法界能如是答。若如是知法真實者，則無覺觀。若無覺觀，云何有說？」

諸菩薩言：「善男子！如是說時為何所說？」

「善男子！如是說時，即說二法：一者、滅盡，二者、不出；一者、過去，二者、未來；現在不住故不可說。善男子！過去之法不可作相，未來現在亦復如是。若使有人於三世法而作相者即是顛倒，是故一切諸法之義不可宣說，一切法義身口意等所不能說。何以故？無業無作，無有色貌，無有口業，無有覺觀，猶如響相，如佛化故。善男子！諸佛菩薩凡所言說

【現代漢語翻譯】 現代漢語譯本：金剛䐡菩薩（菩薩名，以金剛為喻，象徵堅固的智慧）對佛說：『世尊！無言菩薩（菩薩名，以不言說而示真理）所獲得的解脫，似乎是得到了像這樣的慧燈三昧（一種智慧的禪定狀態）。』 佛說：『好啊，好啊！善男子！你認為無言菩薩沒有得到慧燈三昧嗎？』 這時，金剛堅根世界（佛國世界名）的慧憍如來（佛名）的諸位菩薩等，對無言菩薩說：『善男子！你住在哪個地位才能做出這樣的回答？』 無言菩薩說：『善男子！正如佛所說，菩薩摩訶薩（大菩薩）如果住在戒地（持戒的境界）就能這樣回答。』 『善男子！好啊，好啊！希望你能解釋一下這個戒地。』 『善男子！如果沒有身體的執著、心的執著、意的執著、內在的執著、外在的執著以及內外執著，這就是住在戒地。善男子！如果沒有相、沒有命、沒有造作、沒有行為，這就是住在戒地。如果有菩薩住在這樣的戒地，就是無所住。如果無所住，就終究不會生起念頭，認為自己能發出聲音有所演說。善男子！正如你所問，住在哪個地位才能這樣回答？我住在法性實相法界（真理的本質和境界）才能這樣回答。如果像這樣了解法的真實，就沒有覺觀（思維和觀察）。如果沒有覺觀，又怎麼會有言說呢？』 諸位菩薩說：『善男子！像這樣說的時候，到底說了什麼呢？』 『善男子！像這樣說的時候，其實說了兩種法：第一是滅盡，第二是不出；第一是過去，第二是未來；現在不住，所以不可說。善男子！過去的法不可執著為相，未來和現在也是這樣。如果有人對三世的法執著為相，那就是顛倒。所以一切諸法的意義都不可宣說，一切法義都是身口意等所不能說的。為什麼呢？因為沒有業沒有造作，沒有色相，沒有口業，沒有覺觀，就像回聲一樣，如同佛的化身。善男子！諸佛菩薩凡所言說，都是爲了引導眾生。』

【English Translation】 English version: Vajra-kṣetra Bodhisattva (a Bodhisattva whose name means 'Diamond Field', symbolizing firm wisdom) said to the Buddha, 'World Honored One! The liberation attained by the Silent Bodhisattva (a Bodhisattva whose name means 'Silent', indicating truth beyond words) seems to be like obtaining this Samadhi of the Lamp of Wisdom (a state of wisdom meditation).' The Buddha said, 'Excellent, excellent! Good man! Do you think that the Silent Bodhisattva has not obtained the Samadhi of the Lamp of Wisdom?' At that time, the Bodhisattvas of the Vajra-dṛḍha-mūla World (name of a Buddha-land) of the Buddha Jñāna-śrī (name of a Buddha) said to the Silent Bodhisattva, 'Good man! In what stage do you reside to be able to give such an answer?' The Silent Bodhisattva said, 'Good men! As the Buddha has said, if a Bodhisattva Mahasattva (a great Bodhisattva) resides in the stage of precepts (the realm of upholding precepts), he can answer in this way.' 'Good man! Excellent, excellent! We wish you would explain this stage of precepts.' 'Good men! If there is no attachment to the body, no attachment to the mind, no attachment to the intention, no internal attachment, no external attachment, and no internal and external attachment, this is residing in the precepts. Good men! If there is no form, no life, no action, no conduct, this is residing in the precepts. If a Bodhisattva resides in such precepts, it is non-abiding. If there is non-abiding, then ultimately no thought will arise that 'I can make a sound and speak something.' Good men! As you asked, in what stage do I reside to be able to answer in this way? I reside in the Dharma-nature, the true nature of reality, the Dharma-realm (the essence and realm of truth) to be able to answer in this way. If one understands the truth of the Dharma in this way, then there is no perception or observation (thinking and observing). If there is no perception or observation, how can there be speech?' The Bodhisattvas said, 'Good man! When you speak like this, what are you actually speaking about?' 'Good men! When speaking like this, two dharmas are actually being spoken: the first is extinction, the second is non-arising; the first is the past, the second is the future; the present does not abide, therefore it cannot be spoken. Good men! The dharmas of the past cannot be grasped as forms, and the future and present are also like this. If someone grasps the dharmas of the three times as forms, that is delusion. Therefore, the meaning of all dharmas cannot be declared, and the meaning of all dharmas cannot be spoken by body, mouth, or mind. Why is this? Because there is no karma, no action, no form, no verbal karma, no perception or observation, like an echo, like a transformation of the Buddha. Good men! All the words spoken by Buddhas and Bodhisattvas are for the purpose of guiding sentient beings.'

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皆逆世語，是故一切諸佛菩薩不可思議；諸佛菩薩所有智慧，不可思議、不可窮盡、不動法界。」

爾時，一切菩薩摩訶薩同聲讚歎無言菩薩：「善哉，善哉！善能分別如是法門，令我等輩得大利益，並得覲見如是無量諸大菩薩。」

金剛䐡語無言菩薩言：「善男子！我欲與汝俱還金剛堅根世界，覲見供養慧憍如來。」

無言菩薩言：「善男子！金剛堅根世界，即是此間娑婆世界；慧憍佛者，即是釋迦牟尼如來。我何用往彼佛世界？」

金剛䐡言：「善男子！此佛世界地非金剛，云何而言即彼世界？」

無言菩薩言：「善男子！汝之神通能壞無量金剛之山直過無礙，汝今試壞此土微塵，如其壞者然後乃知汝名金剛。」

爾時，無言即便入于金剛三昧，悉變此土一切山林草木微塵皆為金剛。時金剛䐡盡其神通，乃至不能破一微塵。

時金剛䐡白佛言：「世尊！我之神力能壞一切世界金剛及諸山壁，以何因緣今於此土，乃至不能壞是一微塵？為是如來神通之力？為是無言道德力耶？」

佛言：「善男子！是無言菩薩入金剛三昧，三昧力故令此三千大千世界一切所有悉為金剛。若欲復使無量世界為金剛者，其力亦能。」

金剛䐡菩薩言：「世尊！菩薩摩訶薩具足幾

【現代漢語翻譯】 現代漢語譯本： 這些話都與世俗的說法相反，所以一切諸佛菩薩都是不可思議的；諸佛菩薩所擁有的智慧，也是不可思議、不可窮盡、不動的法界。 當時，一切菩薩摩訶薩（菩薩中的大菩薩）都同聲讚歎無言菩薩說：『太好了，太好了！您善於分別這樣的法門，使我們這些人都得到巨大的利益，並且能夠見到如此無量的大菩薩。』 金剛䐡（菩薩名，意為金剛勇猛）對無言菩薩說：『善男子！我想要和你一起回到金剛堅根世界，去拜見供養慧憍如來（佛名，意為智慧驕傲）。』 無言菩薩說：『善男子！金剛堅根世界，就是這裡的娑婆世界（我們所居住的世界）；慧憍佛，就是釋迦牟尼如來（佛名，意為釋迦族的聖人）。我為什麼要到那個佛的世界去呢？』 金剛䐡說：『善男子！這個佛世界的大地不是金剛，怎麼能說就是那個世界呢？』 無言菩薩說：『善男子！你的神通能夠摧毀無量金剛之山，直接穿過而沒有障礙，你現在試著摧毀這片土地上的微塵，如果能摧毀，然後才能知道你名為金剛。』 當時，無言菩薩立即進入金剛三昧（一種禪定狀態），將這片土地上的一切山林草木微塵都變成金剛。這時，金剛䐡用盡他的神通，甚至不能摧毀一粒微塵。 這時，金剛䐡對佛說：『世尊！我的神力能夠摧毀一切世界的金剛和山壁，因為什麼原因，現在在這片土地上，甚至不能摧毀一粒微塵？這是如來的神通之力？還是無言菩薩的道德力量呢？』 佛說：『善男子！是無言菩薩進入金剛三昧，三昧的力量使這個三千大千世界（佛教宇宙觀中的一個世界）的一切都變成金剛。如果想要再使無量世界變成金剛，他的力量也能夠做到。』 金剛䐡菩薩說：『世尊！菩薩摩訶薩（菩薩中的大菩薩）要具備多少』

【English Translation】 English version: These words are all contrary to worldly speech, therefore all Buddhas and Bodhisattvas are inconceivable; the wisdom possessed by Buddhas and Bodhisattvas is also inconceivable, inexhaustible, and the immovable Dharma realm. At that time, all the Bodhisattva Mahasattvas (great Bodhisattvas) praised the No-Word Bodhisattva in unison, saying: 'Excellent, excellent! You are skilled in distinguishing such Dharma teachings, enabling us to gain great benefits and to see such immeasurable great Bodhisattvas.' Vajra-dhrk (Bodhisattva name, meaning Vajra-holder) said to the No-Word Bodhisattva: 'Good man! I wish to return with you to the Vajra-Firm-Root World to pay homage and make offerings to the Wisdom-Proud Tathagata (Buddha name, meaning Wisdom-Proud).' The No-Word Bodhisattva said: 'Good man! The Vajra-Firm-Root World is this Saha World (the world we live in); the Wisdom-Proud Buddha is Shakyamuni Tathagata (Buddha name, meaning Sage of the Shakya clan). Why should I go to that Buddha's world?' Vajra-dhrk said: 'Good man! The ground of this Buddha's world is not vajra (diamond), how can it be said to be that world?' The No-Word Bodhisattva said: 'Good man! Your supernatural powers can destroy countless vajra mountains, passing through without obstruction. Now, try to destroy the dust of this land. If you can destroy it, then you will know that you are named Vajra.' At that time, the No-Word Bodhisattva immediately entered the Vajra Samadhi (a state of meditative concentration), transforming all the mountains, forests, grasses, trees, and dust of this land into vajra. Then, Vajra-dhrk exhausted his supernatural powers, but could not even destroy a single particle of dust. Then, Vajra-dhrk said to the Buddha: 'World Honored One! My divine power can destroy all the vajra and mountain walls of all worlds. For what reason is it that now, in this land, I cannot even destroy a single particle of dust? Is this the power of the Tathagata's supernatural abilities? Or is it the moral power of the No-Word Bodhisattva?' The Buddha said: 'Good man! It is because the No-Word Bodhisattva has entered the Vajra Samadhi. The power of the Samadhi has caused everything in this three thousand great thousand world (a world in Buddhist cosmology) to become vajra. If he wished to make countless worlds into vajra, his power would also be able to do so.' The Bodhisattva Vajra-dhrk said: 'World Honored One! How many qualities must a Bodhisattva Mahasattva (great Bodhisattva) possess?'

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法，能得如是金剛三昧。」

佛言：「善男子！菩薩摩訶薩具足四法，則能獲得如是三昧。何等為四？一者、至心念于菩提；二者、所作善法畢竟；三者、至心莊嚴善法愿向菩提；四者、能觀十二因緣；是名為四。

「復有四法：一者、成就神通；二者、修三脫門；三者、持戒精進，常觀法界知一切法無有根本，無有覺觀不可宣說；四者、知義知時，知實知一切法皆悉平等；是名為四。

「復有四法：一者、從大悲心求大智慧；二者、從善方便求三十七助菩提法；三者、從大慈心觀諸眾生一切平等；四者、從於舍心觀四真諦。

「復有四法：所謂身、口、意、業，及菩提心，不可沮壞悉如金剛。

「善男子！菩薩摩訶薩具足成就如是等法，則能獲得金剛三昧。」

說是法時，六萬億菩薩一切悉得金剛三昧。

爾時，無言啟白其父師子將軍：「尊者！佛出世間即是具足無量功德，大功德聚即是如來。佛出世時無量眾生得大利益，大利益者即是涅槃，夫涅槃者常不變易。尊者何故不發阿耨多羅三藐三菩提心？」

其父答言：「吾初生時，已發阿耨多羅三藐三菩提心。爾時，亦有無量諸天來勸，如汝無異。如是事者唯佛證知。」師子將軍所將眷屬滿五百人，悉發阿耨多羅

【現代漢語翻譯】 現代漢語譯本 『法，能獲得這樣的金剛三昧（一種堅不可摧的禪定）。』 佛說：『善男子！菩薩摩訶薩（偉大的菩薩）具備四種法，就能獲得這樣的三昧。是哪四種呢？第一，至誠懇切地念著菩提（覺悟）；第二，所做的善行必定完成；第三，至誠懇切地以善行莊嚴自己，並愿以此趨向菩提；第四，能夠觀察十二因緣（生命輪迴的十二個環節）。這稱為四法。』 『還有四種法：第一，成就神通（超自然能力）；第二，修習三解脫門（空、無相、無愿）；第三，持戒精進，常觀法界（宇宙的真實本質），了知一切法沒有根本，沒有覺觀，不可言說；第四，知曉義理，知曉時機，知曉實相，知曉一切法皆平等。這稱為四法。』 『還有四種法：第一，從大悲心（對眾生的深切同情）中求得大智慧；第二，從善巧方便中求得三十七道品（通往覺悟的三十七種修行方法）；第三，從大慈心（對眾生的無私愛）中觀察一切眾生平等；第四，從舍心（放下執著的心）中觀察四聖諦（苦、集、滅、道）。』 『還有四種法：即身、口、意三業，以及菩提心，不可摧毀，都像金剛一樣堅固。』 『善男子！菩薩摩訶薩具足成就這些法，就能獲得金剛三昧。』 當佛陀宣說此法時，六萬億菩薩都獲得了金剛三昧。 這時，無言（一位菩薩）向他的父親師子將軍（一位在家修行者）稟告說：『尊者！佛陀出世就具備無量功德，大功德的聚集就是如來。佛陀出世時，無量眾生得到大利益，大利益就是涅槃（解脫），涅槃是永恒不變的。尊者為何不發阿耨多羅三藐三菩提心（無上正等正覺之心）呢？』 他的父親回答說：『我初生時，就已經發了阿耨多羅三藐三菩提心。那時，也有無量諸天來勸我，就像你一樣。這件事只有佛陀才能證明。』師子將軍所帶領的五百眷屬，都發了阿耨多羅三藐三菩提心。

【English Translation】 English version 'The Dharma, can attain such Vajra Samadhi (an indestructible state of meditation).' The Buddha said: 'Good man! A Bodhisattva Mahasattva (a great Bodhisattva) who possesses four dharmas can attain such Samadhi. What are the four? First, to sincerely contemplate Bodhi (enlightenment); second, to complete all good deeds; third, to sincerely adorn oneself with good deeds and aspire to Bodhi; fourth, to be able to observe the twelve Nidanas (the twelve links of dependent origination). These are called the four dharmas.' 'There are also four dharmas: first, to achieve supernatural powers (Siddhi); second, to cultivate the three doors of liberation (emptiness, signlessness, wishlessness); third, to uphold precepts with diligence, constantly observe the Dharmadhatu (the true nature of the universe), and know that all dharmas have no root, no perception, and are inexpressible; fourth, to know the meaning, to know the time, to know the reality, and to know that all dharmas are equal. These are called the four dharmas.' 'There are also four dharmas: first, to seek great wisdom from great compassion (deep sympathy for all beings); second, to seek the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment) from skillful means; third, to observe all beings as equal from great loving-kindness (selfless love for all beings); fourth, to observe the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) from equanimity (letting go of attachments).' 'There are also four dharmas: namely, the karma of body, speech, and mind, and the Bodhi mind, which are indestructible and as firm as Vajra (diamond).' 'Good man! A Bodhisattva Mahasattva who possesses and achieves these dharmas can attain Vajra Samadhi.' When the Buddha spoke this Dharma, sixty trillion Bodhisattvas all attained Vajra Samadhi. At that time, Wu Yan (a Bodhisattva) reported to his father, General Lion (a lay practitioner): 'Venerable one! The Buddha's appearance in the world is the embodiment of immeasurable merits, and the accumulation of great merits is the Tathagata. When the Buddha appears in the world, countless beings receive great benefits, and great benefits are Nirvana (liberation), and Nirvana is eternal and unchanging. Why does the Venerable one not generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment)?' His father replied: 'When I was first born, I had already generated the mind of Anuttara-samyak-sambodhi. At that time, countless devas came to advise me, just like you. Only the Buddha can attest to this matter.' The five hundred members of General Lion's retinue all generated the mind of Anuttara-samyak-sambodhi.

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三藐三菩提心。

爾時，無言菩薩贊其眷屬：「善哉，善哉！善能莊嚴菩提之心。」

諸眷屬言：「云何名為莊嚴菩提心？」

無言菩薩言：「有四十事莊嚴菩提心。何等四十？所謂信佛不疑；不動法界；供養聖眾；親近善友；于諸菩薩作醫王想；于諸眾生其心平等；供養恭敬諸師和上；父母有德順受其語；護法求法；至心聽法；既受持已為人廣說；供養恭敬護法之人；為他說法；不生食想；破壞憍慢；知恩報恩；常善思惟；如法而住；能施難施；至心護戒；精進勤修一切善法；具足成就功德莊嚴；心無嫉妒護諸眾生；防制煩惱；調伏其心及以施心；調諸眾生能斷煩惱；知足寂靜；修凈梵行；不斷聖種；世法不污；供養恭敬說法之人；隨順世間；遠離懈怠；無有放逸；不求下乘；菩提之心初不動轉；處在生死心不厭悔；遠離一切不善之法；具足一切純善妙法莊嚴梵行。是名四十。」

爾時，師子將軍言：「汝當時時示現其身，為令我等不退無上菩提之心。」

無言菩薩言：「尊者！具足十法常得親近諸佛菩薩。何等為十？所謂自捨己樂以施眾生；修集忍辱護無力者；常勸眾生修集善法；化導一切趣向菩提；愿諸眾生先得阿耨多羅三藐三菩提；我當供養聽其所說受持擁護，然後我當成無

【現代漢語翻譯】 現代漢語譯本 三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

當時，無言菩薩讚歎他的眷屬說：『太好了，太好了！你們真能莊嚴菩提之心。』

諸位眷屬問道：『如何稱為莊嚴菩提心呢？』

無言菩薩說：『有四十件事可以莊嚴菩提心。是哪四十件呢？就是：相信佛陀而不懷疑；不為法界所動搖；供養聖眾；親近善友；把所有菩薩都看作醫王；對一切眾生心懷平等；供養恭敬諸位師長和尚；父母有德就順從他們的話；護持佛法，尋求佛法；至誠地聽聞佛法；接受並持守佛法后，為他人廣泛宣說；供養恭敬護持佛法的人；為他人說法；不貪求食物；破除驕慢；知恩圖報；經常善於思考；如法而住；能佈施難以佈施之物；至誠地守護戒律；精進勤奮地修習一切善法；圓滿成就功德莊嚴；心中沒有嫉妒，護持一切眾生；防制煩惱；調伏自己的心和佈施的心；調伏眾生，使他們能夠斷除煩惱；知足而寂靜；修習清凈的梵行；不使聖種斷絕；不被世俗的法所污染；供養恭敬說法之人；隨順世間；遠離懈怠；沒有放逸；不追求下乘的法；菩提之心最初就不動搖；身處生死輪迴中心不厭倦後悔；遠離一切不善之法；圓滿具足一切純善的妙法，莊嚴梵行。這就是這四十件事。』

當時，師子將軍說：『您應當時常示現您的身形，使我們不退轉于無上菩提之心。』

無言菩薩說：『尊者！具足十種法，就能經常親近諸佛菩薩。是哪十種呢？就是：自己捨棄快樂而佈施給眾生；修集忍辱，保護無力者；經常勸導眾生修集善法；引導一切眾生趣向菩提；愿一切眾生先得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），我應當供養他們，聽他們所說，接受並擁護，然後我才成就無上正等正覺。』

【English Translation】 English version The mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, the Bodhisattva Avacana praised his retinue, saying, 'Excellent, excellent! You are truly capable of adorning the Bodhi mind.'

The retinue asked, 'What is meant by adorning the Bodhi mind?'

The Bodhisattva Avacana said, 'There are forty things that adorn the Bodhi mind. What are these forty? They are: believing in the Buddha without doubt; not being moved by the Dharma realm; making offerings to the noble assembly; associating with virtuous friends; regarding all Bodhisattvas as king of physicians; having an equal mind towards all sentient beings; making offerings and showing respect to all teachers and preceptors; obeying the words of virtuous parents; protecting the Dharma and seeking the Dharma; listening to the Dharma with utmost sincerity; after receiving and upholding the Dharma, widely explaining it to others; making offerings and showing respect to those who protect the Dharma; expounding the Dharma to others; not being greedy for food; destroying arrogance; being grateful and repaying kindness; constantly thinking virtuously; abiding in accordance with the Dharma; being able to give what is difficult to give; sincerely upholding the precepts; diligently cultivating all virtuous practices; fully accomplishing the adornment of merit; having no jealousy, protecting all sentient beings; preventing afflictions; subduing one's own mind and the mind of giving; subduing sentient beings, enabling them to cut off afflictions; being content and peaceful; cultivating pure conduct; not allowing the lineage of the sages to be cut off; not being defiled by worldly dharmas; making offerings and showing respect to those who expound the Dharma; conforming to the world; staying away from laziness; not being negligent; not seeking the lower vehicle; the Bodhi mind not wavering from the beginning; not being weary or regretful while in the cycle of birth and death; staying away from all unwholesome dharmas; fully possessing all pure and wonderful dharmas, adorning the pure conduct. These are the forty things.'

At that time, General Simha said, 'You should constantly manifest your form, so that we do not regress from the mind of supreme Bodhi.'

The Bodhisattva Avacana said, 'Venerable one! By possessing ten dharmas, one can always be close to all Buddhas and Bodhisattvas. What are these ten? They are: giving up one's own happiness to give to sentient beings; cultivating patience, protecting the powerless; constantly encouraging sentient beings to cultivate virtuous practices; guiding all sentient beings towards Bodhi; wishing that all sentient beings attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) first, I should make offerings to them, listen to what they say, receive and protect it, and then I will attain supreme perfect enlightenment.'

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上道；知實法性不惜身命；為護法故聞深法界不生恐怖；觀無菩提無有得者；觀己平等一切眾生亦復平等；以眾生等觀法亦等；以法平等觀虛空等；觀生死苦亦不捨離；見生死過心無悔恨；具足如是諸善法者；常得親近諸佛菩薩。」說是法時，師子將軍及諸眷屬得柔順忍。

爾時，世尊告阿難言：「阿難！汝當受持讀誦書寫如是經典。何以故？是經典中分別演說一切法相，亦令無量無邊眾生髮阿耨多羅三藐三菩提心。阿難！若有能于無量佛所植諸善本，是人乃能信受是經，持讀誦寫廣分別義。受是經者有三事：一者、定發阿耨多羅三藐三菩提心；二者、得不退心；三者、能護正法。」

爾時，大眾聞是語已，有七那由他菩薩，即從座起白佛言：「世尊！我等能于如來滅后，受持是經讀誦書寫。」

無言菩薩言：「世尊！如來、世尊得何等法，而令是等受持守護？」

「善男子！若能護是持法之人，即是護法。所謂書寫讀誦解說文字，文字可說法不可說。善男子！有二種人能守護法：一者、如法而住；二者、誦是文字，若無文字法不可說。」

爾時，一切大眾，及師子將軍所將眷屬，諸天、世人，聞是法已，心大歡喜，信受奉行。

大方等大集經卷第十二 大正藏第 13 冊

【現代漢語翻譯】 現代漢語譯本：

『上道』是指：瞭解真實法性，不吝惜自己的生命；爲了守護佛法，即使聽到深奧的法界也不感到恐懼；觀察到沒有菩提，也沒有證得菩提的人；觀察自己與一切眾生平等無二；因為眾生平等，所以觀察到法也平等；因為法平等，所以觀察到虛空也平等；觀察到生死的痛苦，也不因此捨棄眾生；見到生死的過患，心中沒有悔恨；具備這些善法的人，常常能夠親近諸佛菩薩。

當佛陀宣說此法時，師子將軍（Simha，佛教護法神）及其眷屬都獲得了柔順忍（Kshanti，安忍）。

那時，世尊告訴阿難（Ananda，佛陀十大弟子之一）說：『阿難！你應該受持、讀誦、書寫這部經典。為什麼呢？因為這部經典分別演說了所有法的實相，也能夠讓無量無邊的眾生髮起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。阿難！如果有人能夠在無量佛所種下各種善根，這個人才能信受這部經典，受持、讀誦、書寫並廣泛解釋其義理。接受這部經典的人有三件事：第一，必定發起阿耨多羅三藐三菩提心；第二，得到不退轉的心；第三，能夠守護正法。』

那時，大眾聽了這些話后，有七那由他（Nayuta，數量單位，表示極大的數目）菩薩，立即從座位上站起來，對佛說：『世尊！我們能夠在如來滅度后，受持這部經典，讀誦書寫。』

無言菩薩（A bodhisattva named 'Silent'）說：『世尊！如來、世尊得到了什麼樣的法，才使得這些人能夠受持守護這部經典？』

佛陀說：『善男子！如果能夠守護受持此法的人，就是守護佛法。所謂書寫、讀誦、解說文字，文字可以表達法，但法本身是不可言說的。善男子！有兩種人能夠守護佛法：第一，如法而住；第二，誦讀這些文字，如果沒有文字，法就無法被宣說。』

當時，所有大眾，以及師子將軍所帶領的眷屬，諸天、世人，聽了這部法后，心中非常歡喜，信受奉行。 English version:

'Entering the Path' means: knowing the true nature of reality, not being attached to one's own life; for the sake of protecting the Dharma, not being afraid even when hearing about the profound Dharma realm; observing that there is no Bodhi (enlightenment), and no one who attains Bodhi; observing that oneself is equal to all sentient beings; because sentient beings are equal, observing that the Dharma is also equal; because the Dharma is equal, observing that space is also equal; observing the suffering of birth and death, yet not abandoning sentient beings; seeing the faults of birth and death, yet having no regrets in one's heart; those who possess these virtuous qualities are always able to be close to all Buddhas and Bodhisattvas.

When the Buddha was expounding this Dharma, General Simha (a Buddhist guardian deity) and his retinue all attained the Kshanti (patience) of gentleness.

At that time, the World Honored One said to Ananda (one of the ten great disciples of the Buddha): 'Ananda! You should uphold, recite, and write down this scripture. Why? Because this scripture separately expounds the true nature of all dharmas, and it can also cause countless sentient beings to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda! If there are those who have planted various good roots in the presence of countless Buddhas, these people will be able to believe in this scripture, uphold, recite, write, and widely explain its meaning. Those who accept this scripture have three things: first, they will definitely generate the mind of Anuttara-samyak-sambodhi; second, they will attain a non-retrogressing mind; third, they will be able to protect the true Dharma.'

At that time, after the assembly heard these words, seven Nayuta (a large number) Bodhisattvas immediately rose from their seats and said to the Buddha: 'World Honored One! We will be able to uphold this scripture, recite, and write it down after the Tathagata (Buddha) has passed away.'

The Bodhisattva 'Silent' said: 'World Honored One! What kind of Dharma has the Tathagata, the World Honored One, attained that enables these people to uphold and protect this scripture?'

The Buddha said: 'Good man! If one can protect those who uphold this Dharma, that is protecting the Dharma. The so-called writing, reciting, and explaining the words, the words can express the Dharma, but the Dharma itself is inexpressible. Good man! There are two kinds of people who can protect the Dharma: first, those who abide by the Dharma; second, those who recite these words, for without words, the Dharma cannot be spoken.'

At that time, all the assembly, as well as the retinue led by General Simha, the gods, and the people of the world, after hearing this Dharma, were greatly delighted, believed, and practiced it.

【English Translation】 'Entering the Path' means: knowing the true nature of reality, not being attached to one's own life; for the sake of protecting the Dharma, not being afraid even when hearing about the profound Dharma realm; observing that there is no Bodhi (enlightenment), and no one who attains Bodhi; observing that oneself is equal to all sentient beings; because sentient beings are equal, observing that the Dharma is also equal; because the Dharma is equal, observing that space is also equal; observing the suffering of birth and death, yet not abandoning sentient beings; seeing the faults of birth and death, yet having no regrets in one's heart; those who possess these virtuous qualities are always able to be close to all Buddhas and Bodhisattvas. When the Buddha was expounding this Dharma, General Simha (a Buddhist guardian deity) and his retinue all attained the Kshanti (patience) of gentleness. At that time, the World Honored One said to Ananda (one of the ten great disciples of the Buddha): 'Ananda! You should uphold, recite, and write down this scripture. Why? Because this scripture separately expounds the true nature of all dharmas, and it can also cause countless sentient beings to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda! If there are those who have planted various good roots in the presence of countless Buddhas, these people will be able to believe in this scripture, uphold, recite, write, and widely explain its meaning. Those who accept this scripture have three things: first, they will definitely generate the mind of Anuttara-samyak-sambodhi; second, they will attain a non-retrogressing mind; third, they will be able to protect the true Dharma.' At that time, after the assembly heard these words, seven Nayuta (a large number) Bodhisattvas immediately rose from their seats and said to the Buddha: 'World Honored One! We will be able to uphold this scripture, recite, and write it down after the Tathagata (Buddha) has passed away.' The Bodhisattva 'Silent' said: 'World Honored One! What kind of Dharma has the Tathagata, the World Honored One, attained that enables these people to uphold and protect this scripture?' The Buddha said: 'Good man! If one can protect those who uphold this Dharma, that is protecting the Dharma. The so-called writing, reciting, and explaining the words, the words can express the Dharma, but the Dharma itself is inexpressible. Good man! There are two kinds of people who can protect the Dharma: first, those who abide by the Dharma; second, those who recite these words, for without words, the Dharma cannot be spoken.' At that time, all the assembly, as well as the retinue led by General Simha, the gods, and the people of the world, after hearing this Dharma, were greatly delighted, believed, and practiced it.

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No. 0397 大方等大集經

◎大方等大集經卷第十三

北涼天竺三藏曇無讖譯

不可說菩薩品第七

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

是時，會中有一菩薩名不可說，從座而起更整衣服，偏袒右肩，前禮佛足，長跪合掌，而說偈言：

「無礙智慧無礙行，　　如虛空性不可說， 　三世平等無覺觀，　　我今敬禮無上尊。 　觀于無相樂寂靜，　　調伏諸根遠離相， 　了諸法性無有二，　　我禮人中師子王。 　觀眾生性及法性，　　如是二性無差別， 　等心觀于諸眾生，　　今我永斷一切性， 　所得菩提無所得，　　如菩提性色亦爾， 　無相莊嚴莊嚴相，　　我今敬禮無上尊。 　一切法界無覺觀，　　凡夫觀之有相行， 　法界之性不破壞，　　佛真實智故我禮， 　如來身業不可說，　　口意等業亦如是。 　一切法性及眾生，　　無上勝尊了了知， 　如來住于真實地，　　所可演說無聲字， 　眾生樂聞得大利，　　是故如來難思議。 　所說諸法無相貌，　　調伏眾生斷諸有， 　善說眾生法性空，　　是故我禮大丈夫。」

爾時，不可說菩薩偈贊佛已，白佛言：「世尊！此會菩薩各各當已已咨請竟，我今於是大

【現代漢語翻譯】 現代漢語譯本 當時，世尊仍然在欲界和色界之間的巨大寶坊中，與眾多大眾圍繞在一起說法。 這時，會中有一位菩薩，名叫不可說（意為無法用言語描述的），他從座位上站起來，整理好衣服，袒露右肩，走到佛前，禮拜佛足，長跪合掌，並以偈頌說道： 『無礙的智慧，無礙的修行，如同虛空的本性一樣不可言說，三世平等，沒有覺察和觀想，我今天恭敬頂禮無上的至尊。 觀察無相的境界，樂於寂靜，調伏各種感官，遠離一切表象，明瞭一切法的本性，沒有二元對立，我禮拜人中的獅子王。 觀察眾生的本性和法的本性，這兩種本性沒有差別，以平等心看待一切眾生，現在我永遠斷除一切執著的本性。 所獲得的菩提，實際上是無所得，如同菩提的本性一樣，色相也是如此，以無相的莊嚴來莊嚴，我今天恭敬頂禮無上的至尊。 一切法界沒有覺察和觀想，凡夫觀察時卻執著于有相的修行，法界的本性不會被破壞，因為佛的真實智慧，所以我禮拜。 如來的身業不可言說，口業和意業也是如此。一切法的本性和眾生，無上的至尊都完全明瞭。 如來安住于真實的境界，所宣說的教法沒有聲音和文字，眾生樂於聽聞，獲得巨大的利益，所以如來是難以思議的。 所說的諸法沒有相貌，調伏眾生，斷除各種存在，善於宣說眾生和法的本性是空性的，所以我禮拜大丈夫。』 這時，不可說菩薩用偈頌讚嘆佛后，對佛說：『世尊！這次法會中的菩薩們都已經各自請教完畢，我現在在這大

【English Translation】 English version At that time, the World Honored One was still in the great treasure pavilion between the desire realm and the form realm, surrounded by a great assembly, expounding the Dharma. At that time, in the assembly, there was a Bodhisattva named Inexpressible (meaning that which cannot be described in words). He rose from his seat, adjusted his robes, bared his right shoulder, approached the Buddha, bowed at the Buddha's feet, knelt with his palms together, and spoke in verse: 'Unobstructed wisdom, unobstructed practice, like the nature of space, inexpressible, the three times are equal, without perception or contemplation, I now respectfully bow to the supreme honored one. Observing the realm of no-form, delighting in tranquility, subduing all senses, abandoning all appearances, understanding the nature of all dharmas, without duality, I bow to the lion king among humans. Observing the nature of sentient beings and the nature of dharmas, these two natures are without difference, with an equal mind regarding all sentient beings, now I forever sever all clinging to nature. The Bodhi attained is actually non-attainment, just as the nature of Bodhi, so is form, using no-form adornment to adorn, I now respectfully bow to the supreme honored one. All the dharma realms are without perception or contemplation, ordinary people observe with attachment to form, the nature of the dharma realm is not destroyed, because of the Buddha's true wisdom, therefore I bow. The Tathagata's bodily actions are inexpressible, so are the actions of speech and mind. The nature of all dharmas and sentient beings, the supreme honored one fully understands. The Tathagata dwells in the realm of truth, the teachings expounded are without sound or words, sentient beings delight in hearing, gaining great benefit, therefore the Tathagata is inconceivable. The dharmas spoken are without appearance, subduing sentient beings, severing all existence, skillfully expounding that the nature of sentient beings and dharmas is emptiness, therefore I bow to the great hero.' At that time, after the Bodhisattva Inexpressible praised the Buddha with verses, he said to the Buddha: 'World Honored One! The Bodhisattvas in this assembly have each completed their inquiries, now I, in this great

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集經中復欲少問，唯愿如來垂哀聽許。」

佛言：「善哉，善哉！善男子！隨疑致問，吾當為汝分別解說。」

爾時，不可說菩薩既蒙許可即入定意，入定意已悉令大眾處大寶臺，上虛空中雨散華香種種伎樂而以供養，復出是聲：「是不可說菩薩摩訶薩，今於是中欲問大事。」

爾時，不可說菩薩摩訶薩白佛言：「世尊！諸佛菩提清凈寂靜，大靜無垢無闇大光，真實如爾其性平等，微妙甚深無有覺觀，遠離諸垢不可宣說。無字無句無有音聲，廣大無量無有邊際，離一切邊不增不減，不前不卻無有住止。無峻無平無有無無，堅固無壞無我我所，無取無舍無廣無狹，無法無眾生，無盡畢竟盡。不空空性，非處非非處，非心非作非生非滅，如地水火風無有邊際不可度量，平等遍有無有障礙猶如虛空，非眼識界乃至非意識界，斷一切有不可譬喻離一切喻，如一切佛真實知故非不是如。何以故？一切眾生皆悉得故。非異於如。何以故？一切眾生悉平等故。其性是有。何以故？是實性故。其性是實。何以故？無有去來現在節故。無作無受無色無心，無想無受斷一切受，無想斷想，無行斷行，無識斷識，無陰入界斷陰入界，無初中后離諸魔業，無有流佈無漏非攝。非行非訟無諍無罪，常住自性無有分別，無生無能

【現代漢語翻譯】 現代漢語譯本：在《集經》中，我還想再問一些問題，只希望如來您能慈悲允許我提問。 佛陀說：『好啊，好啊！善男子！你儘管提出你的疑問，我將為你一一解釋。』 當時，不可說菩薩（意為數量無法言說的菩薩）得到佛陀的允許后，立即進入禪定。進入禪定后，他讓所有大眾都來到一個巨大的寶臺上，在空中散落下各種鮮花和香，演奏各種樂器進行供養，併發出聲音說：『這位不可說菩薩摩訶薩（意為偉大的菩薩），現在將在這裡請問重要的事情。』 這時，不可說菩薩摩訶薩對佛陀說：『世尊！諸佛的菩提（意為覺悟的智慧）清凈寂靜，極其寧靜，沒有污垢，沒有黑暗，光明廣大，真實如是，其本性平等，微妙深奧，沒有覺察和觀想，遠離一切污垢，無法用言語表達。它沒有文字，沒有語句，沒有聲音，廣大無量，沒有邊際，超越一切對立，不增不減，不向前也不向后，沒有停留。它沒有高低，沒有有無，堅固不壞，沒有我與我所，沒有取捨，沒有廣狹，沒有法與眾生，沒有盡頭，畢竟是盡。它不是空，而是空性，不是處所，也不是非處所，不是心，也不是造作，不是生，也不是滅。它像地、水、火、風一樣沒有邊際，無法度量，平等遍佈，沒有障礙，猶如虛空。它不是眼識的範圍，乃至不是意識的範圍，斷絕一切有，無法比喻，超越一切比喻，就像一切佛真實知道的那樣，不是不像那樣。為什麼呢？因為一切眾生都能得到它。它與如（意為真如）沒有差別。為什麼呢？因為一切眾生都平等。它的本性是存在。為什麼呢？因為它是真實的本性。它的本性是真實。為什麼呢？因為它沒有過去、現在、未來的時間概念。它沒有造作，沒有感受，沒有色，沒有心，沒有想，沒有受，斷絕一切感受，沒有想，斷絕想，沒有行，斷絕行，沒有識，斷絕識，沒有陰、入、界，斷絕陰、入、界，沒有初、中、后，遠離一切魔業，沒有流佈，沒有漏，不是攝取。它不是行為，不是爭訟，沒有爭論，沒有罪過，常住于自性，沒有分別，沒有生起，沒有能力。』

【English Translation】 English version: In the 'Collection Sutra,' I wish to ask a few more questions. I only hope that the Tathagata will compassionately allow me to ask. The Buddha said, 'Excellent, excellent! Good man! Ask whatever you doubt, and I will explain it to you in detail.' At that time, the Inexpressible Bodhisattva (meaning a Bodhisattva whose number cannot be spoken) having received the Buddha's permission, immediately entered into samadhi. Having entered samadhi, he caused all the assembly to come to a great jeweled platform, and in the empty space, he scattered various flowers and incense, and played various musical instruments as offerings. He also made this sound: 'This Inexpressible Bodhisattva Mahasattva (meaning a great Bodhisattva), now wishes to ask about important matters here.' At this time, the Inexpressible Bodhisattva Mahasattva said to the Buddha, 'World Honored One! The Bodhi (meaning the wisdom of enlightenment) of all Buddhas is pure and tranquil, greatly peaceful, without defilement, without darkness, with great light, truly as it is, its nature is equal, subtle and profound, without perception or contemplation, far from all defilements, and cannot be expressed in words. It has no words, no sentences, no sound, vast and immeasurable, without boundaries, beyond all opposites, neither increasing nor decreasing, neither forward nor backward, without dwelling. It has no high or low, no being or non-being, firm and indestructible, without self or what belongs to self, without taking or giving, without broad or narrow, without dharma or sentient beings, without end, ultimately exhausted. It is not emptiness, but the nature of emptiness, not a place, nor a non-place, not mind, nor action, not birth, nor death. It is like earth, water, fire, and wind, without boundaries, immeasurable, equally pervasive, without obstruction, like empty space. It is not the realm of eye consciousness, nor even the realm of mind consciousness, cutting off all existence, beyond comparison, beyond all metaphors, just as all Buddhas truly know, not unlike that. Why is that? Because all sentient beings can attain it. It is not different from Suchness (meaning thusness). Why is that? Because all sentient beings are equal. Its nature is existence. Why is that? Because it is the true nature. Its nature is true. Why is that? Because it has no concept of past, present, or future time. It has no action, no feeling, no form, no mind, no thought, no sensation, cutting off all sensations, no thought, cutting off thought, no action, cutting off action, no consciousness, cutting off consciousness, no skandhas, entrances, or realms, cutting off skandhas, entrances, and realms, no beginning, middle, or end, far from all demonic activities, without flow, without leakage, not grasping. It is not action, not litigation, without dispute, without fault, abiding in its own nature, without discrimination, without arising, without ability.'

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生，無滅無能滅，無有根本無上無下，無有屋宅無方無間，非智非慧亦非慧行，非諦所攝非生死攝，無有對治無具功德遠離諸相。

「世尊！若如是義名菩提者，即無變句，即無覺句，即無貪句，即無諍句，即堅固句，即不壞句，即不動句，即不作句，即無身句，即無生句，即無智句，即平等句，即無二句，即是實句，有句，真句，第一義句，無分別句，一味句，一事句，一乘句，無盡句，三世平等句，分別三世句，空句，無相句，無愿句，無行句，寂靜句，性句，如句，無生句，無出句，盡句，無屋宅句，法句，實性句，自身性句，無身句，無作句，無想句，無諍句，無斷句，無常句，十二因緣句，可觀句，定句，上句，勝句，無罪咎句，無上句，畢竟句，凈句，無頂句，無勝句，無等句，無依句，念句，無相似句，勝一切世間句，無句句，一切句之所依句。

「如是菩提，非青非黃非赤非白非色非非色，非長非短非圓非方無有規矩。非三界攝，非道非畢竟非行非到，非有處所非取非舍。離諸煩惱無有愁畏，斷一切喜無真無化，離一切入。無我我所，無有眾生、壽命、士夫，無量無邊不可思議。無有分界猶如虛空，其性畢竟不可宣說，成就如是無量之法，乃名菩提。」

說是法時，三千大千世界

【現代漢語翻譯】 現代漢語譯本：生，沒有產生也沒有消滅，沒有根本也沒有上下，沒有房屋也沒有方向和間隔，不是智慧也不是慧行，不被真理所包含也不被生死所包含，沒有對治也沒有功德，遠離一切表象。 『世尊！如果這樣的意義稱為菩提（覺悟），那就是不變的語句，就是無覺的語句，就是無貪的語句，就是無爭的語句，就是堅固的語句，就是不壞的語句，就是不動的語句，就是不作為的語句，就是無身的語句，就是無生的語句，就是無智的語句，就是平等的語句，就是無二的語句，就是真實的語句，存在的語句，真理的語句，第一義的語句，無分別的語句，一味的語句，一事的語句，一乘的語句，無盡的語句，三世平等的語句，分別三世的語句，空的語句，無相的語句，無愿的語句，無行的語句，寂靜的語句，自性的語句，如如的語句，無生的語句，無出的語句，盡的語句，無房屋的語句，法的語句，實性的語句，自身性的語句，無身的語句，無作的語句，無想的語句，無爭的語句，無斷的語句，無常的語句，十二因緣的語句，可觀察的語句，定的語句，上的語句，殊勝的語句，無罪過的語句，無上的語句，畢竟的語句，清凈的語句，無頂的語句，無勝的語句，無等的語句，無依的語句，唸的語句，無相似的語句，勝過一切世間的語句，無語句的語句，一切語句所依賴的語句。』 『這樣的菩提（覺悟），不是青色也不是黃色，不是紅色也不是白色，不是有色也不是無色，不是長也不是短，不是圓形也不是方形，沒有規則。不被三界所包含，不是道也不是究竟，不是行也不是到達，沒有處所，不是取也不是舍。遠離一切煩惱沒有憂愁和畏懼，斷絕一切喜悅，沒有真實也沒有虛幻，遠離一切進入。沒有我也沒有我所，沒有眾生、壽命、士夫（補特伽羅），無量無邊不可思議。沒有分界就像虛空一樣，它的本性畢竟不可言說，成就這樣無量的法，才稱為菩提（覺悟）。』 當宣說此法時，三千大千世界

【English Translation】 English version: Birth, without arising and without ceasing, without root and without up or down, without dwelling and without direction or space, not wisdom nor the practice of wisdom, not included in truth nor included in birth and death, without remedy and without merit, far from all appearances. 'World Honored One! If such a meaning is called Bodhi (Enlightenment), then it is an unchanging statement, it is a statement of no awareness, it is a statement of no greed, it is a statement of no conflict, it is a firm statement, it is an indestructible statement, it is an unmoving statement, it is a statement of non-action, it is a statement of no body, it is a statement of no birth, it is a statement of no wisdom, it is a statement of equality, it is a statement of non-duality, it is a true statement, an existing statement, a statement of truth, a statement of the highest meaning, a statement of no discrimination, a statement of one flavor, a statement of one thing, a statement of one vehicle, a statement of no end, a statement of equality of the three times, a statement of distinguishing the three times, a statement of emptiness, a statement of no form, a statement of no wish, a statement of no practice, a statement of tranquility, a statement of nature, a statement of suchness, a statement of no birth, a statement of no arising, a statement of cessation, a statement of no dwelling, a statement of Dharma, a statement of true nature, a statement of self-nature, a statement of no body, a statement of no action, a statement of no thought, a statement of no conflict, a statement of no cutting off, a statement of impermanence, a statement of the twelve links of dependent origination, a statement that can be observed, a statement of concentration, a statement of the highest, a statement of the supreme, a statement of no fault, a statement of the unsurpassed, a statement of the ultimate, a statement of purity, a statement of no peak, a statement of no victory, a statement of no equal, a statement of no reliance, a statement of mindfulness, a statement of no similarity, a statement that surpasses all worlds, a statement of no statement, a statement upon which all statements rely.' 'Such Bodhi (Enlightenment) is neither blue nor yellow, neither red nor white, neither form nor formless, neither long nor short, neither round nor square, without rules. Not included in the three realms, not the path nor the ultimate, not practice nor arrival, without a place, neither taking nor giving up. Far from all afflictions, without sorrow or fear, cutting off all joy, neither real nor illusory, far from all entrances. Without self or what belongs to self, without sentient beings, lifespan, or person (pudgala), immeasurable, boundless, inconceivable. Without boundaries like space, its nature is ultimately unspeakable, accomplishing such immeasurable dharmas, is called Bodhi (Enlightenment).' When this Dharma was spoken, the three thousand great thousand worlds

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大地六種震動，一切諸天大設供養香華伎樂，各作是言：「善哉，善哉！善男子！快作是說。」爾時會中有八萬四千菩薩得無盡器陀羅尼，一切法自在三昧無礙解脫法門。若有人能如是信者，是人亦當得是法利。

爾時，不可說菩薩復白佛言：「世尊！菩薩之戒不可宣說。何以故？身之本性不可說故，是故身戒不可宣說。口之本性亦不可說，是故口戒不可宣說。意之本性亦不可說，是故意戒不可宣說。

「世尊！若有菩薩修行無上菩提道時，護十善法亦不可說。若以十善勸諸眾生，所勸眾生亦不可說。修集慈悲喜捨之心亦不可說。何以故？修集慈心觀無眾生，修集悲心無作無受，修集喜心離憍慢醉，修集舍心遠離二相。世尊！若有菩薩如是修集四無量心，即是修于清凈梵行、住于梵道，是梵方便勝一切梵，常為諸梵之所供養。何以故？勝出一切諸梵行故，不修眾生因緣慈故，不修諸法因緣悲故，不修二相因緣喜故，不修內外因緣舍故。遠離一切世間行故，捨棄世間諸梵行故，是故常為一切諸梵之所供養。

「世尊！以是因緣，菩薩之戒不可宣說。菩薩戒者，終不自誑亦不誑佛。何以故？自即無性，無性即無無、即無出無出、即是無有因緣。無因緣者即是無字，無字者即是不可言說。若有菩薩能如是

【現代漢語翻譯】 現代漢語譯本：

大地發生六種震動，一切諸天都大設供養，用香、花、伎樂等供奉，各自說道：『善哉，善哉！善男子！說得太好了。』當時，法會中有八萬四千位菩薩獲得了無盡器陀羅尼（一種能記住一切佛法的能力），以及一切法自在三昧（一種能自由運用一切佛法的禪定）和無礙解脫法門（一種沒有任何障礙的解脫方法）。如果有人能像這樣相信，這個人也應當獲得這種法的利益。

當時，不可說菩薩又對佛說：『世尊！菩薩的戒律是不可宣說的。為什麼呢？因為身體的本性是不可說的，所以關於身體的戒律也是不可宣說的。口語的本性也是不可說的，所以關於口語的戒律也是不可宣說的。意念的本性也是不可說的，所以關於意念的戒律也是不可宣說的。』

『世尊！如果有菩薩在修行無上菩提道時，守護十善法也是不可說的。如果用十善法勸導眾生，所勸導的眾生也是不可說的。修集慈悲喜捨之心也是不可說的。為什麼呢？因為修集慈心時，觀照到沒有眾生；修集悲心時，沒有造作也沒有接受；修集喜心時，遠離驕慢和陶醉；修集舍心時，遠離兩種對立的相。世尊！如果有菩薩像這樣修集四無量心，就是修習清凈的梵行，安住于梵道，這種梵行方便勝過一切梵行，常常被諸梵天所供養。為什麼呢？因為勝過一切諸梵的修行，不以眾生因緣修慈心，不以諸法因緣修悲心，不以二相對立的因緣修喜心，不以內外對立的因緣修舍心。遠離一切世間的行為，捨棄世間諸梵的修行，所以常常被一切諸梵天所供養。』

『世尊！因為這個原因，菩薩的戒律是不可宣說的。菩薩的戒律，最終不會自己欺騙自己，也不會欺騙佛。為什麼呢？因為自己本身就是無自性的，無自性就是無無，就是無出無出，就是沒有因緣。沒有因緣就是沒有文字，沒有文字就是不可言說。如果有菩薩能像這樣……』 English version:

The earth quaked in six ways, and all the devas (gods) made great offerings of incense, flowers, and music, each saying, 'Excellent, excellent! Good man! You have spoken well.' At that time, in the assembly, eighty-four thousand bodhisattvas attained the Dharani of Inexhaustible Receptacles (a capacity to remember all the Buddha's teachings), the Samadhi of Freedom in All Dharmas (a meditative state of freely using all the Buddha's teachings), and the Dharma Gate of Unobstructed Liberation (a method of liberation without any obstacles). If anyone can believe in this way, that person should also attain the benefit of this Dharma.

At that time, the Inexpressible Bodhisattva again said to the Buddha, 'World Honored One! The precepts of a bodhisattva are inexpressible. Why is that? Because the nature of the body is inexpressible, therefore the precepts concerning the body are inexpressible. The nature of speech is also inexpressible, therefore the precepts concerning speech are inexpressible. The nature of mind is also inexpressible, therefore the precepts concerning the mind are inexpressible.'

'World Honored One! If a bodhisattva, while practicing the unsurpassed path of Bodhi, protects the ten good dharmas, that is also inexpressible. If one uses the ten good dharmas to persuade sentient beings, the sentient beings being persuaded are also inexpressible. Cultivating the mind of loving-kindness, compassion, joy, and equanimity is also inexpressible. Why is that? Because when cultivating loving-kindness, one observes that there are no sentient beings; when cultivating compassion, there is no action and no receiver; when cultivating joy, one is free from arrogance and intoxication; when cultivating equanimity, one is free from the two opposing aspects. World Honored One! If a bodhisattva cultivates the four immeasurables in this way, it is the cultivation of pure Brahma conduct, abiding in the Brahma path, and this Brahma practice surpasses all Brahma practices, and is constantly offered to by all the Brahma gods. Why is that? Because it surpasses all the practices of the Brahma gods, not cultivating loving-kindness based on the conditions of sentient beings, not cultivating compassion based on the conditions of dharmas, not cultivating joy based on the conditions of two opposing aspects, not cultivating equanimity based on the conditions of inner and outer opposition. It is because one is free from all worldly actions, and abandons the worldly practices of the Brahma gods, therefore one is constantly offered to by all the Brahma gods.'

'World Honored One! For this reason, the precepts of a bodhisattva are inexpressible. The precepts of a bodhisattva ultimately do not deceive oneself, nor do they deceive the Buddha. Why is that? Because the self is without self-nature, without self-nature is without non-being, is without arising and non-arising, is without conditions. Without conditions is without words, without words is inexpressible. If a bodhisattva can understand in this way...'

【English Translation】 The earth shook in six ways, and all the devas made great offerings of incense, flowers, and music, each saying, 'Well done, well done! Good man! You have spoken well.' At that time, in the assembly, eighty-four thousand bodhisattvas attained the Dharani of Inexhaustible Receptacles (a type of memory to remember all the Buddha's teachings), the Samadhi of Freedom in All Dharmas (a meditative state of freely using all the Buddha's teachings), and the Dharma Gate of Unobstructed Liberation (a method of liberation without any obstacles). If anyone can believe in this way, that person should also attain the benefit of this Dharma. At that time, the Inexpressible Bodhisattva again said to the Buddha, 'World Honored One! The precepts of a bodhisattva are inexpressible. Why is that? Because the nature of the body is inexpressible, therefore the precepts concerning the body are inexpressible. The nature of speech is also inexpressible, therefore the precepts concerning speech are inexpressible. The nature of mind is also inexpressible, therefore the precepts concerning the mind are inexpressible.' 'World Honored One! If a bodhisattva, while practicing the unsurpassed path of Bodhi, protects the ten good dharmas, that is also inexpressible. If one uses the ten good dharmas to persuade sentient beings, the sentient beings being persuaded are also inexpressible. Cultivating the mind of loving-kindness, compassion, joy, and equanimity is also inexpressible. Why is that? Because when cultivating loving-kindness, one observes that there are no sentient beings; when cultivating compassion, there is no action and no receiver; when cultivating joy, one is free from arrogance and intoxication; when cultivating equanimity, one is free from the two opposing aspects. World Honored One! If a bodhisattva cultivates the four immeasurables in this way, it is the cultivation of pure Brahma conduct, abiding in the Brahma path, and this Brahma practice surpasses all Brahma practices, and is constantly offered to by all the Brahma gods. Why is that? Because it surpasses all the practices of the Brahma gods, not cultivating loving-kindness based on the conditions of sentient beings, not cultivating compassion based on the conditions of dharmas, not cultivating joy based on the conditions of two opposing aspects, not cultivating equanimity based on the conditions of inner and outer opposition. It is because one is free from all worldly actions, and abandons the worldly practices of the Brahma gods, therefore one is constantly offered to by all the Brahma gods.' 'World Honored One! For this reason, the precepts of a bodhisattva are inexpressible. The precepts of a bodhisattva ultimately do not deceive oneself, nor do they deceive the Buddha. Why is that? Because the self is without self-nature, without self-nature is without non-being, is without arising and non-arising, is without conditions. Without conditions is without words, without words is inexpressible. If a bodhisattva can understand in this way...'

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學，即不自誑。云何名為不誑諸佛、如來？覺了一切諸法非法非非法，若非法非非法者即是平等，如是平等不可宣說。若有菩薩作如是學，是名不誑諸佛、如來。

「複次，自者即是無我、無有我所，知亦無我、無有我所。若能如是修集學者，亦是無我、無有我所。若能如是思惟觀者即不自誑，又如來者能隨於如，隨於如者即隨眾生，隨眾生者即是隨順一切諸法，隨一切法即是不出不滅不住，若法不出不滅不住即是無為。是故說言無為之法有三種相，所謂無出、無滅、無住。以是義故名為無為。無為即聖，聖名無怨。如來遠離一切怨故，故名為聖。怨者所謂無明，如來永離一切無明，是故不為一切怨仇之所侵害。凡夫之人具無明故，是故常為怨仇所害。如來、世尊能觀怨界及智慧界，知煩惱界及寂靜界，知生死界及涅槃界，知眾生界及法界，了知魔界及以佛界。觀於色界及以眼界，耳界、聲界、鼻界、香界、舌界、味界、身界、觸界、意界、法界，知無明界及智慧界皆悉平等，即是平等佛界、不可說界。生死、涅槃二界平等，即是佛界、不可說界。名色界知名色界皆悉平等，即是佛界、不可說界。知六入界、六神通界皆悉平等，即是佛界、不可說界。觸界、滅界皆悉平等，即是佛界、不可說界。受界、滅界皆悉

【現代漢語翻譯】 現代漢語譯本：

修行，就是不自欺。怎樣才算不欺騙諸佛、如來（Buddha，指覺悟者）呢？覺悟到一切諸法（dharma，指宇宙萬物）既不是『有』也不是『無』，這種既非『有』也非『無』的狀態就是平等，這樣的平等是無法用言語表達的。如果菩薩（bodhisattva，指追求覺悟的修行者）這樣修行，就叫做不欺騙諸佛、如來。

再者，『自我』的本質是無我，沒有『我所』（屬於我的東西）的概念，知道『知』本身也是無我，沒有『我所』的概念。如果能夠這樣修習，也是無我，沒有『我所』的概念。如果能夠這樣思考觀察，就不會自欺。而且，『如來』（Tathagata，指佛的稱號）是順應真如（tathata，指事物的真實本性）的，順應真如就是順應眾生，順應眾生就是順應一切諸法，順應一切諸法就是不生不滅不住。如果法不生不滅不住，那就是無為（asamskrta，指不依賴因緣的絕對狀態）。所以說無為法有三種相，即無生、無滅、無住。因為這個意義，所以稱為無為。無為就是聖（arya，指聖者），聖的意思是沒有怨恨。如來遠離一切怨恨，所以稱為聖。怨恨指的是無明（avidya，指對真理的無知），如來永遠脫離一切無明，所以不會被一切怨仇所傷害。凡夫因為有無明，所以常常被怨仇所傷害。如來、世尊（Bhagavat，指佛的尊稱）能夠觀察怨恨的界限和智慧的界限，知道煩惱的界限和寂靜的界限，知道生死的界限和涅槃（nirvana，指解脫）的界限，知道眾生的界限和法界的界限，瞭解魔的界限和佛的界限。觀察色（rupa，指物質）界和眼界，耳界、聲界、鼻界、香界、舌界、味界、身界、觸界、意界、法界，知道無明界和智慧界都是平等的，這就是平等的佛界、不可說的界限。生死和涅槃兩個界限是平等的，這就是佛界、不可說的界限。名（nama，指名稱）和色（rupa，指物質）都是平等的，這就是佛界、不可說的界限。知道六入界（sadayatana，指六根）和六神通界（sadabhijna，指六種超自然能力）都是平等的，這就是佛界、不可說的界限。觸界和滅界都是平等的，這就是佛界、不可說的界限。受界和滅界都是平等的，這就是佛界、不可說的界限。

【English Translation】 English version:

Practice means not deceiving oneself. How does one not deceive the Buddhas (Tathagata, meaning 'the one who has thus gone' or 'the thus-come one'), the Tathagatas? It is by realizing that all dharmas (phenomena, teachings) are neither 'existent' nor 'non-existent.' This state of neither 'existent' nor 'non-existent' is equality, and such equality is inexpressible. If a Bodhisattva (a being on the path to Buddhahood) practices in this way, it is called not deceiving the Buddhas, the Tathagatas.

Furthermore, 'self' is essentially without self, without the concept of 'mine' (belonging to me). Knowing that 'knowing' itself is without self, without the concept of 'mine.' If one can cultivate in this way, it is also without self, without the concept of 'mine.' If one can contemplate in this way, one will not deceive oneself. Moreover, the Tathagata is in accordance with suchness (tathata, the true nature of things), being in accordance with suchness is being in accordance with sentient beings, being in accordance with sentient beings is being in accordance with all dharmas, being in accordance with all dharmas is not arising, not ceasing, and not abiding. If a dharma does not arise, does not cease, and does not abide, that is unconditioned (asamskrta, not dependent on causes and conditions). Therefore, it is said that the unconditioned dharma has three characteristics: no arising, no ceasing, and no abiding. Because of this meaning, it is called unconditioned. Unconditioned is the holy (arya, noble), and holy means without resentment. The Tathagata is far from all resentment, therefore, is called holy. Resentment refers to ignorance (avidya, lack of knowledge of the truth), the Tathagata is forever free from all ignorance, therefore, is not harmed by any enemies. Ordinary people, because they have ignorance, are often harmed by enemies. The Tathagata, the Bhagavat (the Blessed One), can observe the realm of resentment and the realm of wisdom, know the realm of afflictions and the realm of tranquility, know the realm of birth and death and the realm of Nirvana (liberation), know the realm of sentient beings and the realm of dharma, understand the realm of demons and the realm of Buddhas. Observing the realm of form (rupa, material form) and the eye realm, the ear realm, the sound realm, the nose realm, the smell realm, the tongue realm, the taste realm, the body realm, the touch realm, the mind realm, the dharma realm, knowing that the realm of ignorance and the realm of wisdom are all equal, this is the equal Buddha realm, the inexpressible realm. The two realms of birth and death and Nirvana are equal, this is the Buddha realm, the inexpressible realm. Name (nama, name) and form (rupa, material form) are all equal, this is the Buddha realm, the inexpressible realm. Knowing that the six sense bases (sadayatana, six sense organs) and the six supernormal powers (sadabhijna, six supernatural abilities) are all equal, this is the Buddha realm, the inexpressible realm. The touch realm and the cessation realm are all equal, this is the Buddha realm, the inexpressible realm. The feeling realm and the cessation realm are all equal, this is the Buddha realm, the inexpressible realm.

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平等，即是佛界、不可說界。愛界、滅界皆悉平等，即是佛界、不可說界。取界、滅界皆悉平等，即是佛界、不可說界。有界、滅界皆悉平等，即是佛界、不可說界。生界、滅界皆悉平等，即是佛界、不可說界。老病死界及以滅界皆悉平等，即是平等佛界、不可說界。

「世尊！菩薩若能作如是等觀，即得入於一切諸界。菩薩若入如是等界，見有貪者不生瞋恚，見斷貪者亦不生愛，見有瞋者不生瞋心；見斷瞋者不生愛心，見有癡者不生恚心，見斷癡者不生愛心。何以故？菩薩摩訶薩于如是等三種界中了了知故，如是菩薩了知三聚。

「世尊！菩薩若欲作是學者，不誑如來。何以故？知諸如來所覺諸法，而是菩薩隨順學故，是故菩薩不誑如來。」

爾時，眾中有一菩薩名無所畏，問不可說菩薩言：「善男子！菩薩摩訶薩云何而學，名誑如來？」

不可說菩薩言：「善男子！若有菩薩自作是言：『我是持戒，彼是破戒。』如是菩薩名誑如來。『我是施者，彼是慳貪。我是修忍，彼是瞋恚。我是精進，彼是懈怠。我是定者，彼是亂者。我是智慧，彼是愚癡。我是知足少欲之人，樂於寂靜易養易滿，乞食糞衣唯畜三衣不處眾中。多聞諍語所言柔軟，眾生樂受具念智慧，凈諸威儀及以口業，具四攝法慈

【現代漢語翻譯】 現代漢語譯本：平等，就是佛的境界，不可言說的境界。愛慾的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。執取的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。存在的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。出生的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。衰老、疾病、死亡的境界以及滅盡的境界都是平等的，就是平等的佛的境界，不可言說的境界。 『世尊！菩薩如果能夠這樣觀察，就能進入一切境界。菩薩如果進入這些境界，看到有貪慾的人不會生起嗔恨，看到斷除貪慾的人也不會生起愛戀；看到有嗔恨的人不會生起嗔恨心；看到斷除嗔恨的人不會生起愛戀心；看到有愚癡的人不會生起嗔恨心；看到斷除愚癡的人不會生起愛戀心。為什麼呢？因為菩薩摩訶薩對於這三種境界都完全瞭解，這樣的菩薩就瞭解了三聚（三種聚集）。』 『世尊！菩薩如果想要這樣學習，就不會欺騙如來（Tathagata）。為什麼呢？因為他知道如來所覺悟的法，而這位菩薩是隨順著這些法學習的，所以菩薩不會欺騙如來。』 當時，大眾中有一位菩薩名叫無所畏，問不可說菩薩說：『善男子！菩薩摩訶薩如何學習，才叫做欺騙如來呢？』 不可說菩薩說：『善男子！如果有菩薩自己說：『我是持戒的，他是破戒的。』這樣的菩薩就叫做欺騙如來。『我是佈施的人，他是慳貪的人。我是修忍辱的人，他是嗔恚的人。我是精進的人，他是懈怠的人。我是有禪定的人，他是散亂的人。我是有智慧的人，他是愚癡的人。我是知足少欲的人，喜歡寂靜，容易養活，容易滿足，乞食，穿糞掃衣，只擁有三件衣服，不處在人群中。』『多聞，喜歡爭論，說話柔和，眾生喜歡接受，具有正念和智慧，清凈自己的威儀和口業，具足四攝法（佈施、愛語、利行、同事），慈悲喜捨。』

【English Translation】 English version: Equality is the realm of the Buddha, the ineffable realm. The realm of desire and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realm of grasping and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realm of existence and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realm of birth and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realms of old age, sickness, death, and cessation are all equal, which is the equal realm of the Buddha, the ineffable realm. 『World Honored One! If a Bodhisattva can contemplate in this way, they will enter all realms. If a Bodhisattva enters these realms, seeing those with greed, they do not generate anger; seeing those who have abandoned greed, they do not generate attachment; seeing those with anger, they do not generate anger; seeing those who have abandoned anger, they do not generate attachment; seeing those with delusion, they do not generate anger; seeing those who have abandoned delusion, they do not generate attachment. Why is this? Because the Bodhisattva Mahasattva fully understands these three realms, and such a Bodhisattva understands the three aggregates.』 『World Honored One! If a Bodhisattva wishes to learn in this way, they will not deceive the Tathagata. Why is this? Because they know the dharmas awakened by the Tathagata, and this Bodhisattva learns in accordance with these dharmas, therefore the Bodhisattva does not deceive the Tathagata.』 At that time, a Bodhisattva named Fearless in the assembly asked the Ineffable Bodhisattva, 『Good man! How does a Bodhisattva Mahasattva learn in a way that is called deceiving the Tathagata?』 The Ineffable Bodhisattva said, 『Good man! If a Bodhisattva says, 『I am virtuous, and that one is immoral,』 such a Bodhisattva is called deceiving the Tathagata. 『I am a giver, and that one is stingy. I am patient, and that one is angry. I am diligent, and that one is lazy. I am in samadhi, and that one is distracted. I am wise, and that one is foolish. I am content and have few desires, delight in solitude, am easy to support, easy to satisfy, beg for food, wear rags, only possess three robes, and do not dwell in the assembly.』 『Learned, fond of debate, speaks softly, beings like to receive, possesses mindfulness and wisdom, purifies their conduct and speech, possesses the four means of attraction (giving, kind speech, beneficial action, and cooperation), loving-kindness, compassion, joy, and equanimity.』

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悲喜舍，真語實語如說而作。知魔境界知已遠離，常能修學六波羅蜜，能善說法為諸眾生髮大誓願，能化眾生不令放逸。』若作如是自讚己身，毀呰他者，是名菩薩誑于如來。

「複次，善男子！菩薩若言：『我能觀察如是等法遠離修滅。』是亦名為誑于如來。何以故？諸佛出世及不出世法性常住，以常住故一切法界不可知見、不可遠離、不可修滅。菩薩若說我及我所，是亦名為誑于如來。何以故？無二相故。若有說言我已得證我能遠離，是亦名為誑于如來。何以故？性清凈故。若言我有四念處者，是亦名為誑于如來。何以故？如來覺了一切諸法無有念故。若言我有四正勤者，是亦名為誑于如來。何以故？如來覺了一切諸法本性離故。若言我有四如意分，是亦名為誑于如來。何以故？如來覺了一切諸法無分別故。若言我具根力覺道，是亦名為誑于如來。何以故？如來世尊性無為故。若有說言我異道異，是亦名為誑于如來。何以故？身即是道故。若言無明異於有愛，是亦名為誑于如來。何以故？無明與愛，即是智慧即解脫故。若言三毒異三解脫門，是亦名為誑于如來。何以故？空無相愿，即是貪慾瞋恚癡故。若言四倒異四果者，是亦名為誑于如來。何以故？四倒即是四道果故。若言八邪異於八正，是亦名為誑于如

【現代漢語翻譯】 現代漢語譯本：『（菩薩應）以慈悲喜捨（四種無量心）對待眾生，說真實的話，做符合真理的事。知道魔的境界並遠離它，經常修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），善於說法，為眾生髮起大誓願，教化眾生不讓他們放逸。』如果像這樣自我讚揚，詆譭他人，這就叫做菩薩欺騙如來（佛）。 『再者，善男子！菩薩如果說：』我能觀察這些法，並遠離它們，修習滅盡。』這也叫做欺騙如來。為什麼呢？因為諸佛出世或不出世，法的本性都是常住不變的。因為常住不變的緣故，一切法界都是不可知見、不可遠離、不可修滅的。菩薩如果說』我』和』我的』，這也叫做欺騙如來。為什麼呢？因為沒有二元對立的相。如果有人說』我已經證悟，我能遠離』，這也叫做欺騙如來。為什麼呢？因為本性是清凈的。如果說』我有四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）』，這也叫做欺騙如來。為什麼呢？因為如來覺悟到一切諸法都沒有念頭。如果說』我有四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）』，這也叫做欺騙如來。為什麼呢？因為如來覺悟到一切諸法的本性是遠離的。如果說』我有四如意分（欲、勤、心、觀）』，這也叫做欺騙如來。為什麼呢？因為如來覺悟到一切諸法沒有分別。如果說』我具足根、力、覺、道（五根、五力、七覺支、八正道）』，這也叫做欺騙如來。為什麼呢？因為如來世尊的本性是無為的。如果有人說』我與道不同』，這也叫做欺騙如來。為什麼呢？因為身就是道。如果說』無明（不明白真理）不同於有愛（對存在的執著）』，這也叫做欺騙如來。為什麼呢？因為無明和有愛，就是智慧和解脫。如果說』三毒（貪、嗔、癡）不同於三解脫門（空、無相、無愿）』，這也叫做欺騙如來。為什麼呢？因為空、無相、無愿，就是貪慾、嗔恚、愚癡。如果說』四顛倒（常、樂、我、凈）不同於四果（須陀洹、斯陀含、阿那含、阿羅漢）』，這也叫做欺騙如來。為什麼呢？因為四顛倒就是四道果。如果說』八邪（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）不同於八正（正見、正思惟、正語、正業、正命、正精進、正念、正定）』，這也叫做欺騙如

【English Translation】 English version: 『(A Bodhisattva should) treat all beings with compassion, joy, and equanimity (the four immeasurable minds), speak truthfully, and act in accordance with the truth. Knowing the realm of Mara (demon) and staying away from it, constantly cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), be skilled in teaching the Dharma, make great vows for all beings, and teach beings not to be negligent.』 If one praises oneself in this way and disparages others, this is called a Bodhisattva deceiving the Tathagata (Buddha). 『Furthermore, good man! If a Bodhisattva says: 『I can observe these dharmas and stay away from them, cultivating their extinction,』 this is also called deceiving the Tathagata. Why? Because whether Buddhas appear in the world or not, the nature of Dharma is always constant. Because of this constancy, all realms of Dharma are unknowable, un-removable, and un-extinguishable. If a Bodhisattva says 『I』 and 『mine,』 this is also called deceiving the Tathagata. Why? Because there is no duality. If someone says 『I have attained enlightenment, I can stay away,』 this is also called deceiving the Tathagata. Why? Because the nature is pure. If one says 『I have the Four Foundations of Mindfulness (contemplation of the body as impure, of feelings as suffering, of mind as impermanent, and of dharmas as selfless),』 this is also called deceiving the Tathagata. Why? Because the Tathagata has awakened to the fact that all dharmas have no thought. If one says 『I have the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen),』 this is also called deceiving the Tathagata. Why? Because the Tathagata has awakened to the fact that the nature of all dharmas is detachment. If one says 『I have the Four Bases of Power (desire, effort, mind, and investigation),』 this is also called deceiving the Tathagata. Why? Because the Tathagata has awakened to the fact that all dharmas have no discrimination. If one says 『I possess the roots, powers, factors of enlightenment, and the path (the five roots, five powers, seven factors of enlightenment, and the eightfold path),』 this is also called deceiving the Tathagata. Why? Because the nature of the Tathagata, the World Honored One, is non-action. If someone says 『I am different from the path,』 this is also called deceiving the Tathagata. Why? Because the body itself is the path. If one says 『ignorance (not understanding the truth) is different from craving (attachment to existence),』 this is also called deceiving the Tathagata. Why? Because ignorance and craving are wisdom and liberation. If one says 『the three poisons (greed, hatred, and delusion) are different from the three doors of liberation (emptiness, signlessness, and wishlessness),』 this is also called deceiving the Tathagata. Why? Because emptiness, signlessness, and wishlessness are greed, hatred, and delusion. If one says 『the four inversions (permanence, pleasure, self, and purity) are different from the four fruits (Sotapanna, Sakadagami, Anagami, and Arhat),』 this is also called deceiving the Tathagata. Why? Because the four inversions are the four fruits of the path. If one says 『the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration) are different from the eight right paths (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration),』 this is also called deceiving the

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來。何以故？為壞八邪修八正故。若言眾生九居止處異九次第，是亦名為誑于如來。何以故？無二性故。若有說言十善異於無學十善，是亦名為誑于如來。何以故？一切諸法無修學故。善男子！菩薩若學如是等法，是名為誑諸佛如來。

「善男子！一切眾生及一眾生無二無別。何以故？性無我故。言一眾生一切諸法無二無別，若言一法一切法界無二無別，一佛世尊一切法界無二無別。言一佛界、一切佛界無二無別，言一福田、一切福田無二無別，一切福田及以虛空無二無別。一切聖人遠離煩惱、一切凡夫無二無別，本性清凈。一眾生心一切眾生心，無二無別本性清凈。一界一切界，一入一切入，一眾生行一切眾生行無二無別。

「若言諸法乃至無有一念暫住，不造眾惡、不著善法、不生憍慢，于不得中不作得想，于不證中不作證想。知于生死及以涅槃無作無受，知諸煩惱無有根本無生無長，隨於戒戒心戒慧戒，遠離煩惱不捨眾生。凈檀波羅蜜，無戒于戒。凈尸波羅蜜，無人於人及無有我。凈羼提波羅蜜，無作于作。凈毗梨耶波羅蜜，無凈于凈。凈禪波羅蜜，無行於行。凈般若波羅蜜，無盡無生獲得忍辱。得無記心而受記莂，不入正位亦不退轉。

「一生不生兜率陀天，不從天下而處母胎，於一切法

【現代漢語翻譯】 現代漢語譯本：來。為什麼呢？因為要破除八邪，修習八正道。如果說眾生有九種居處，並且這九種居處有不同的次第，這也是在欺騙如來。為什麼呢？因為（一切法的）自性沒有差別。如果有人說十善和無學（指阿羅漢）的十善不同，這也是在欺騙如來。為什麼呢？因為一切諸法都沒有修學的自性。善男子！菩薩如果學習像這樣的法，這就是在欺騙諸佛如來。 善男子！一切眾生和一個眾生沒有差別。為什麼呢？因為自性無我。說一個眾生和一切諸法沒有差別，說一個法和一切法界沒有差別，一個佛世尊和一切法界沒有差別。說一個佛界和一切佛界沒有差別，說一個福田（指可以種福報的場所或人）和一切福田沒有差別，一切福田和虛空沒有差別。一切聖人遠離煩惱和一切凡夫沒有差別，（他們的）本性都是清凈的。一個眾生的心和一切眾生的心，沒有差別，本性清凈。一個界和一切界，一個入（指六根的接觸）和一切入，一個眾生的行為和一切眾生的行為沒有差別。 如果說諸法乃至沒有一念的暫住，不造作眾惡，不執著善法，不生起驕慢，在沒有得到中不作得到想，在沒有證悟中不作證悟想。知道生死和涅槃沒有造作和接受，知道諸煩惱沒有根本，沒有生起和增長，隨順於戒律（戒），戒心（定），戒慧（慧），遠離煩惱而不捨棄眾生。清凈檀波羅蜜（佈施），在戒律中沒有戒律。清凈尸波羅蜜（持戒），在人中沒有人也沒有我。清凈羼提波羅蜜（忍辱），在作中沒有作。清凈毗梨耶波羅蜜（精進），在清凈中沒有清凈。清凈禪波羅蜜（禪定），在行中沒有行。清凈般若波羅蜜（智慧），沒有窮盡沒有生起，獲得忍辱。得到無記心（非善非惡的心）而接受授記，不進入正位也不退轉。 一生不生兜率陀天（欲界天之一），不從天下而處母胎，對於一切法

【English Translation】 English version: Come. Why is that? It is because of destroying the eight wrong paths and cultivating the eight right paths. If it is said that sentient beings have nine abodes and these nine abodes have different sequences, this is also deceiving the Tathagata (如來). Why is that? Because there is no duality in nature. If someone says that the ten good deeds are different from the ten good deeds of the non-learners (無學, referring to Arhats), this is also deceiving the Tathagata. Why is that? Because all dharmas (諸法) have no nature of learning. Good man! If a Bodhisattva learns such dharmas, this is deceiving all Buddhas and Tathagatas. Good man! All sentient beings and one sentient being are not different. Why is that? Because the nature is without self. It is said that one sentient being and all dharmas are not different, it is said that one dharma and all dharma realms are not different, one Buddha World Honored One (佛世尊) and all dharma realms are not different. It is said that one Buddha realm and all Buddha realms are not different, it is said that one field of merit (福田, referring to a place or person where merit can be cultivated) and all fields of merit are not different, all fields of merit and space are not different. All sages who are free from afflictions and all ordinary people are not different, their original nature is pure. The mind of one sentient being and the minds of all sentient beings are not different, their original nature is pure. One realm and all realms, one entrance (入, referring to the contact of the six senses) and all entrances, the actions of one sentient being and the actions of all sentient beings are not different. If it is said that all dharmas do not even have a moment of dwelling, do not create evil, do not cling to good dharmas, do not give rise to arrogance, do not think of attainment in non-attainment, do not think of realization in non-realization. Knowing that birth and death and Nirvana have no creation and acceptance, knowing that all afflictions have no root, no arising and no growth, following the precepts (戒), the mind of precepts (定), the wisdom of precepts (慧), being free from afflictions without abandoning sentient beings. Pure Dana Paramita (檀波羅蜜, giving), there is no precept in precepts. Pure Sila Paramita (尸波羅蜜, morality), there is no person in people and no self. Pure Ksanti Paramita (羼提波羅蜜, patience), there is no action in action. Pure Virya Paramita (毗梨耶波羅蜜, diligence), there is no purity in purity. Pure Dhyana Paramita (禪波羅蜜, meditation), there is no practice in practice. Pure Prajna Paramita (般若波羅蜜, wisdom), there is no end and no arising, obtaining forbearance. Obtaining a neutral mind (無記心, neither good nor evil) and receiving prediction, not entering the right position and not regressing. One life does not arise in Tusita Heaven (兜率陀天, one of the heavens in the desire realm), does not descend from the heavens and enter a mother's womb, regarding all dharmas

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心無所住，亦不自說我已過於生老病死。不行七步，亦不自言我是世間無上之尊。不處中宮婇女娛樂，不習世間技藝之事，示現老人為壞貪身，示現病苦為壞貪壽，示現死相為壞貪慾及我我所，示現沙門為令眾生不求釋梵、人、天之身。勤求出世無上之法，逾出宮城，示現出離三界繫縛及示悲果，前後顧視示無瞋愛。三十二相莊嚴其身，為示眾生良祐福田，剃除周羅棄捨瓔珞，遣馬揵陟放闡陀還，示現遠離一切煩惱。

「現剃髭發示不貪著於一切法，受著袈裟示調眾生，從郁陀伽、阿羅邏邊咨問受法，示現破壞自高之心。六年苦行為壞外道，現受飲食示隨世法，現受槁草示于知足，坐草蓐上示壞憍慢。諸天龍神讚歎戴仰，示現功德莊嚴果報。降伏魔怨示勇猛力，右手指地示往福力，大地震動示報恩故。獲得無上菩提之道，示現了知一切法相，觀諸法等名之為佛。

「佛之智慧無能勝者，以是義故名為如來。了了知見善不善法名薩婆若，真實語故名天人師。不出諸法名轉法輪，無轉無說故名轉說。無入之入名為法入，無門之門名為法門。無作之作名為法作，無禪之禪名為正禪。無脫之脫名正解脫，一切法性無系無縛。若是滅法即是過去，即是不生，是名佛出；無出之出即名佛出。若有菩薩能作是學，是名不

【現代漢語翻譯】 現代漢語譯本：心中沒有任何執著，也不自詡說我已經超越了生老病死。不行走七步，也不自稱我是世間至高無上的人。不住在宮中享受妃嬪的娛樂，不學習世俗的技藝，示現老態是爲了破除對身體的貪戀，示現病苦是爲了破除對壽命的貪戀，示現死亡是爲了破除對慾望以及『我』和『我所』的執著，示現沙門（出家人）的形象是爲了讓眾生不追求釋梵（帝釋天）、人、天之身。勤奮尋求出世間無上的佛法，走出宮城，示現脫離三界的束縛以及慈悲的果報，前後顧視是爲了示現沒有嗔恨和愛戀。以三十二相莊嚴自身，是爲了向眾生展示良善的福田，剃除頭髮，捨棄瓔珞，遣回馬伕揵陟，放走闡陀，是爲了示現遠離一切煩惱。 示現剃除鬚髮是爲了表明不貪著於一切法，身披袈裟是爲了調伏眾生，從郁陀伽（一位修行者）和阿羅邏（一位修行者）那裡請教佛法，是爲了示現破除自高自大的心。六年苦行是爲了破除外道，示現接受飲食是爲了隨順世俗的規律，示現接受枯草是爲了表明知足，坐在草墊上是爲了破除驕慢。諸天龍神讚歎敬仰，是爲了示現功德莊嚴的果報。降伏魔怨是爲了示現勇猛的力量，右手指地是爲了示現往昔的福德之力，大地動搖是爲了示現報恩的緣故。獲得無上菩提之道，是爲了示現了知一切法的真相，觀察諸法平等，這被稱為佛。 佛的智慧是無與倫比的，因此被稱為如來。完全了知善與不善之法，被稱為薩婆若（一切智），說真實的話，被稱為天人師。不離開諸法，被稱為轉法輪，沒有轉動也沒有言說，所以稱為轉說。沒有進入的進入，稱為法入，沒有門的門，稱為法門。沒有作為的作為，稱為法作，沒有禪定的禪定，稱為正禪。沒有解脫的解脫，稱為正解脫，一切法的本性都是無系無縛的。如果說是滅法，那就是過去，也就是不生，這稱為佛出世；沒有出世的出世，就稱為佛出世。如果有菩薩能夠這樣學習，這就稱為不退轉。

【English Translation】 English version: The mind dwells nowhere, nor does it say of itself, 'I have already transcended birth, old age, sickness, and death.' It does not walk seven steps, nor does it proclaim itself the supreme one in the world. It does not dwell in the palace enjoying the entertainment of concubines, nor does it learn worldly skills. It manifests old age to destroy attachment to the body, manifests sickness to destroy attachment to longevity, manifests death to destroy attachment to desires and to 'I' and 'mine,' and manifests as a Shramana (ascetic) to prevent sentient beings from seeking the bodies of Shakra (Indra), humans, and gods. It diligently seeks the unsurpassed Dharma of transcending the world, leaves the palace, manifests liberation from the bonds of the three realms and the fruit of compassion, and looks back and forth to show the absence of hatred and love. It adorns its body with the thirty-two marks to show sentient beings a field of merit, shaves its hair, discards its ornaments, sends back the charioteer Chandaka, and releases Kanthaka to show detachment from all afflictions. It manifests shaving its beard and hair to show non-attachment to all dharmas, wears the kasaya (monk's robe) to tame sentient beings, seeks and receives the Dharma from Udraka Ramaputra (a teacher) and Arada Kalama (a teacher), to show the destruction of self-conceit. It practices asceticism for six years to destroy the heretics, manifests accepting food to follow worldly customs, manifests accepting dry grass to show contentment, and sits on a grass mat to destroy arrogance. Gods and dragons praise and revere it to show the meritorious and adorned result. It subdues the demon Mara to show its courageous power, points its right finger to the ground to show the power of past merits, and causes the earth to shake to show gratitude. It attains the unsurpassed path of Bodhi to show the understanding of the true nature of all dharmas, and observes the equality of all dharmas, which is called Buddha. The wisdom of the Buddha is unsurpassed, therefore it is called Tathagata. It fully understands good and non-good dharmas, and is called Sarvajna (omniscient), and speaks truthfully, therefore it is called the Teacher of Gods and Humans. It does not depart from all dharmas, and is called turning the Dharma wheel, and without turning or speaking, it is called turning and speaking. The entry without entry is called Dharma entry, the door without door is called Dharma door. The action without action is called Dharma action, the meditation without meditation is called right meditation. The liberation without liberation is called right liberation, and the nature of all dharmas is without bondage or attachment. If it is said to be the cessation of dharmas, then it is the past, which is non-arising, and this is called the appearance of the Buddha; the appearance without appearance is called the appearance of the Buddha. If a Bodhisattva can learn in this way, it is called non-retrogression.

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誑諸佛如來。」◎

爾時，世尊贊不可說菩薩摩訶薩言：「善哉，善哉！善男子！善能分別如來出世。若有能信如是佛出，是人不覺一法微相。若不覺者，乃能了知如來出世。何以故？無出之出即是佛出，無作無作者、無受無受者、無漏無漏者，無諍無見、無入無轉、無生無滅，無有菩提、無諂無誑、無心意識、無眼無二，無有眼行乃至意行，無說無教，是名佛出。」

爾時，無畏菩薩白佛言：「世尊！如佛所說，如來出世及不可說，所說佛出誰當信之？」

爾時，寶女語無畏言：「法兄！如來出世不可思議，難可莊嚴難可證得。若人懈怠心不真正、虛偽諂曲憍慢喜瞋嫉妒慳貪，不知恩義受恩不報，三戒不凈貪著三界三垢所污，不敬三寶不修三脫，粗獷惡口樂說無義不知慚愧，為利養故外現細行，自誑誑他貪于供養諸根不調，樂求聲聞辟支佛乘，心不真實寡聞愚癡，無念喜忘不知方便，不修慈悲喜捨之心常行魔界，貪著於人眾生壽命，說無因果無業行緣，其心放逸樂為惡行，舍離頭陀樂行世法，自讚己身毀呰他身，貪于身命色等五法，樂於睡眠，喜聞世法，不知時節，親近惡友，不能修行四攝之法。法兄！如是等人不知佛出、不信佛出。」

無畏菩薩言：「寶女！汝今已得遠離如是惡法不耶

【現代漢語翻譯】 現代漢語譯本：欺騙諸佛如來。」

那時，世尊讚歎不可說菩薩摩訶薩說：「好啊，好啊！善男子！你善於分別如來出世的意義。如果有人能相信這樣的佛出世，這個人就不會覺察到任何細微的法相。如果能不覺察，才能了知如來出世的真正含義。為什麼呢？因為無出之出就是佛出，無作無作者、無受無受者、無漏無漏者，無諍無見、無入無轉、無生無滅，沒有菩提（覺悟）、沒有諂媚沒有欺騙、沒有心意識、沒有眼根沒有二元對立，沒有眼根的行持乃至意根的行持，沒有言說沒有教導，這才是所謂的佛出世。」

那時，無畏菩薩問佛說：「世尊！如佛所說，如來出世及不可說，所說的佛出世，誰會相信呢？」

那時，寶女對無畏菩薩說：「法兄！如來出世不可思議，難以莊嚴難以證得。如果有人懈怠，心不真正，虛偽諂曲，驕慢喜怒，嫉妒慳吝，不知恩義受恩不報，三戒不凈，貪著三界，被三垢所污染，不敬三寶，不修三解脫，粗獷惡口，喜歡說無意義的話，不知慚愧，爲了利益供養而外表裝作修行，自己欺騙自己也欺騙他人，貪圖供養，諸根不調，喜歡追求聲聞乘和辟支佛乘，心不真實，少聞愚癡，沒有正念，喜好遺忘，不知方便，不修慈悲喜捨之心，常常在魔界活動，貪著於人、眾生、壽命，說沒有因果，沒有業行緣起，心放逸，喜歡做惡行，捨棄頭陀行，喜歡世俗法，自我讚美，譭謗他人，貪著于身命、色等五法，喜歡睡眠，喜歡聽世俗的言論，不知時節，親近惡友，不能修行四攝法。法兄！這樣的人不知道佛出世，不相信佛出世。」

無畏菩薩說：「寶女！你現在已經遠離這些惡法了嗎？」

【English Translation】 English version: 'Deceiving all the Buddhas, the Tathagatas.'

At that time, the World Honored One praised the Inconceivable Bodhisattva Mahasattva, saying: 'Excellent, excellent! Good man! You are skilled in discerning the Tathagata's appearance in the world. If there is one who can believe in such a Buddha's appearance, that person will not perceive even the slightest characteristic of any dharma. If one does not perceive, then one can understand the Tathagata's appearance in the world. Why is that? Because the appearance without appearance is the Buddha's appearance; without action and without an actor, without receiver and without a receiver, without outflows and without outflows, without contention and without views, without entering and without turning, without birth and without death, without Bodhi (enlightenment), without flattery and without deceit, without mind consciousness, without the eye and without duality, without the eye's actions and even the mind's actions, without speaking and without teaching, this is called the Buddha's appearance.'

At that time, the Fearless Bodhisattva said to the Buddha: 'World Honored One! As the Buddha has said, the Tathagata's appearance in the world is inconceivable, and who will believe in the Buddha's appearance that has been spoken of?'

At that time, the Jewel Maiden said to the Fearless Bodhisattva: 'Dharma brother! The Tathagata's appearance in the world is inconceivable, difficult to adorn, and difficult to attain. If a person is lazy, their mind is not genuine, they are false and deceitful, arrogant, fond of anger, jealous, stingy, ungrateful, and do not repay kindness, their three precepts are not pure, they are attached to the three realms, defiled by the three defilements, they do not respect the Three Jewels, do not cultivate the three liberations, are coarse and foul-mouthed, like to speak meaningless words, do not know shame, outwardly pretend to practice for the sake of gain and offerings, deceive themselves and deceive others, are greedy for offerings, their senses are not harmonized, they like to seek the Sravaka and Pratyekabuddha vehicles, their minds are not genuine, they are ignorant with little learning, without mindfulness, like to forget, do not know skillful means, do not cultivate the mind of loving-kindness, compassion, joy, and equanimity, constantly act in the realm of Mara, are attached to people, beings, and life spans, say there is no cause and effect, no karmic actions and conditions, their minds are unrestrained, like to do evil deeds, abandon the ascetic practices, like worldly dharmas, praise themselves and criticize others, are attached to the five aggregates of body, life, form, etc., like to sleep, like to hear worldly talk, do not know the right time, associate with bad friends, and cannot practice the four means of attraction. Dharma brother! Such people do not know the Buddha's appearance, and do not believe in the Buddha's appearance.'

The Fearless Bodhisattva said: 'Jewel Maiden! Have you now already distanced yourself from these evil dharmas?'

---

？」

寶女言：「法兄！我已遠離如是惡法。云何遠離？如不貪節。云何不貪？猶如貪節。云何貪節？如真實節？云何實節如我見節？云何我見如過去節。云何過去？如無明節。云何無明？如貪愛節。云何無明貪愛等節？猶如智慧解脫等節。云何智慧解脫等節？猶如幻節。」

無畏菩薩言：「寶女！幻者非心非意，智慧解脫即是心意。」

「法兄！一切眾生心意智慧及以解脫，悉皆如幻。」

無畏菩薩言：「寶女！如不可說菩薩所說。汝能信不？」

寶女言：「法兄！不可說者終無所說，如其說者非不可說。若不可說有所說者，云何得名不可說耶？即應是說。以不可說實無所說，是故名為不可說也。若不可說實無所說，我於今者為何所聞？若無所聞，何所信耶？」

無畏菩薩言：「寶女！是不可說實有所說，今有證知，所謂大眾。一切大眾皆悉得聞是不可說之所宣說。」

寶女言：「法兄！此大眾中若有言：『我聞不可說之所說』者，即是虛妄。何以故？是不可說實無所說。云何大眾而言聞耶？」

無畏菩薩言：「寶女！汝於今者信佛語不？」

「法兄！若有世間無信之人，即是佛也。何以故？信者即是貪慾瞋恚，如來無有貪慾瞋恚，是故無信。若無信者，

【現代漢語翻譯】 寶女說：『法兄！我已經遠離了這樣的惡法。如何遠離呢？就像不貪著于節。什麼是不貪著呢？就像貪著于節。什麼是貪著于節呢？就像真實的節。什麼是真實的節呢？就像我見之節。什麼是我見呢？就像過去的節。什麼是過去呢？就像無明之節。什麼是無明呢？就像貪愛之節。什麼是無明、貪愛等節呢？就像智慧、解脫等節。什麼是智慧、解脫等節呢？就像幻節。』 無畏菩薩說：『寶女！幻不是心也不是意，智慧解脫就是心意。』 『法兄！一切眾生的心意、智慧以及解脫，都像幻一樣。』 無畏菩薩說：『寶女！就像不可說菩薩所說的那樣，你相信嗎？』 寶女說：『法兄！不可說者最終是無所說的，如果說出來就不是不可說了。如果不可說有所說，怎麼能稱之為不可說呢？那就應該說是可說的了。因為不可說實際上是無所說的，所以才叫做不可說。如果不可說實際上是無所說，那我今天聽到了什麼呢？如果什麼都沒聽到，又相信什麼呢？』 無畏菩薩說：『寶女！不可說實際上是有所說的，現在有證據可以證明，就是大眾。所有的大眾都聽到了不可說所宣說的內容。』 寶女說：『法兄！如果大眾中有人說：『我聽到了不可說所說的內容』，那就是虛妄的。為什麼呢？因為不可說實際上是無所說的。大眾怎麼能說聽到了呢？』 無畏菩薩說：『寶女！你現在相信佛說的話嗎？』 『法兄！如果世間有不相信的人，那就是佛。為什麼呢？因為相信就是貪慾和瞋恚，如來沒有貪慾和瞋恚，所以沒有相信。如果沒有相信，

【English Translation】 The Jewel Maiden said, 'Dharma brother! I have already distanced myself from such evil dharmas. How have I distanced myself? Like not being attached to a knot. What is not being attached? Like being attached to a knot. What is being attached to a knot? Like a real knot. What is a real knot? Like the knot of self-view. What is self-view? Like the knot of the past. What is the past? Like the knot of ignorance (avidya). What is ignorance? Like the knot of craving (tanha). What are the knots of ignorance, craving, etc.? Like the knots of wisdom (prajna) and liberation (vimoksha). What are the knots of wisdom and liberation? Like an illusionary knot.' The Fearless Bodhisattva said, 'Jewel Maiden! Illusion is neither mind nor intention, wisdom and liberation are mind and intention.' 'Dharma brother! The minds, intentions, wisdom, and liberation of all sentient beings are all like illusions.' The Fearless Bodhisattva said, 'Jewel Maiden! As the Unspeakable Bodhisattva has said, do you believe it?' The Jewel Maiden said, 'Dharma brother! The Unspeakable ultimately has nothing to say; if it is spoken, it is not unspeakable. If the Unspeakable has something to say, how can it be called Unspeakable? It should then be called speakable. Because the Unspeakable actually has nothing to say, it is therefore called Unspeakable. If the Unspeakable actually has nothing to say, what have I heard today? If I have heard nothing, what do I believe?' The Fearless Bodhisattva said, 'Jewel Maiden! The Unspeakable actually has something to say, and there is proof of it now, which is the assembly. All of the assembly have heard what the Unspeakable has proclaimed.' The Jewel Maiden said, 'Dharma brother! If anyone in this assembly says, 「I have heard what the Unspeakable has said,」 that is false. Why? Because the Unspeakable actually has nothing to say. How can the assembly say they have heard it?' The Fearless Bodhisattva said, 'Jewel Maiden! Do you now believe the Buddha's words?' 'Dharma brother! If there are people in the world who do not believe, they are the Buddha. Why? Because belief is greed and hatred, and the Tathagata has no greed or hatred, therefore there is no belief. If there is no belief,

---

即是無證。法兄！空無相愿真實無證，是故如來亦無有證。法兄！法界實性無作無為，虛空等法真實無證，是故如來亦無有證。」

無畏菩薩言：「寶女！以何為證？」

寶女言：「法兄！若有不見無量佛法，如是之人可以為證。」

無畏菩薩言：「寶女！此舍利弗、目揵連等是證信不？」

寶女言：「法兄！如是，如是！是證是信。何以故？聲聞人戒則有邊際，如來之戒無有邊際，定、慧、解脫、解脫知見亦復如是。」

爾時，舍利弗語寶女言：「寶女！聲聞亦有三解脫門，如來亦有三解脫門。汝今何故以聲聞人而為證信，不以如來？」

寶女言：「大德！如阿耨達池有八味水雨閻浮提，而已一切草木叢林悉得增長。如是雨水有差別不？」

舍利弗言：「不也。寶女！」

「大德！如阿耨達池水本一味，德人用之則有種種微妙甘味，薄德之人用其味則一粗惡不美。大德！如來、聲聞三解脫亦復如是。是故如來、聲聞之人則有差別，而法界性實無差別。」

爾時，世尊贊寶女言：「善哉，善哉！寶女善能分別宣說是義。」

寶女說是法時，天與人三萬二千發阿耨多羅三藐三菩提心。

寶女復語舍利弗言：「大德！譬如大海其水一味，多有諸寶，

【現代漢語翻譯】 現代漢語譯本： 『這就是無證。法兄！空、無相、無愿的真實是無證的，因此如來也沒有證得。法兄！法界的實性是無作無為的，虛空等法真實是無證的，因此如來也沒有證得。』

無畏菩薩問：『寶女！以什麼作為證？』

寶女說：『法兄！如果有人不見無量佛法，這樣的人可以作為證。』

無畏菩薩問：『寶女！像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等人可以作為證信嗎？』

寶女說：『法兄！是的，是的！他們是證是信。為什麼呢？聲聞人的戒律是有邊際的，如來的戒律是無邊際的，定、慧、解脫、解脫知見也是如此。』

這時，舍利弗對寶女說：『寶女！聲聞也有三解脫門，如來也有三解脫門。你現在為什麼以聲聞人作為證信，而不以如來呢？』

寶女說：『大德！就像阿耨達池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）的八味水滋潤閻浮提（Jambudvipa，指我們所居住的這個世界），使得一切草木叢林都得以生長。這樣的雨水有差別嗎？』

舍利弗說：『沒有差別，寶女！』

『大德！就像阿耨達池的水本來只有一種味道，有德行的人用它就會有種種微妙甘美的味道，而薄德的人用它味道就粗糙惡劣不美。大德！如來、聲聞的三解脫門也是如此。因此，如來和聲聞之人是有差別的，而法界的本性實際上沒有差別。』

這時，世尊讚歎寶女說：『善哉，善哉！寶女善於分別宣說這個道理。』

寶女說這個法的時候，天人和三萬二千人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的覺悟）。

寶女又對舍利弗說：『大德！譬如大海，其水只有一種味道，卻有很多珍寶，』

【English Translation】 English version: 'That is without proof. Dharma brother! The truth of emptiness, signlessness, and wishlessness is without proof, therefore the Tathagata also has no proof. Dharma brother! The true nature of the Dharma realm is uncreated and unconditioned, and the laws like space are truly without proof, therefore the Tathagata also has no proof.'

Fearless Bodhisattva said, 'Precious Lady! What is taken as proof?'

Precious Lady said, 'Dharma brother! If there is someone who does not see the immeasurable Buddha-dharmas, such a person can be taken as proof.'

Fearless Bodhisattva said, 'Precious Lady! Are Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), and others proof and faith?'

Precious Lady said, 'Dharma brother! Yes, yes! They are proof and faith. Why? The precepts of the Sravakas (Sravaka, a disciple of the Buddha who seeks personal liberation) have boundaries, while the precepts of the Tathagata have no boundaries. Samadhi (Samadhi, meditative absorption), wisdom, liberation, and the knowledge and vision of liberation are also the same.'

At that time, Sariputra said to Precious Lady, 'Precious Lady! Sravakas also have three doors of liberation, and the Tathagata also has three doors of liberation. Why do you now take Sravakas as proof and faith, and not the Tathagata?'

Precious Lady said, 'Great Virtue! Just as the eight-flavored water of Anavatapta Lake (Anavatapta, a sacred lake in the Himalayas according to legend) nourishes Jambudvipa (Jambudvipa, the world we live in), causing all the grasses and forests to grow. Is there any difference in such rainwater?'

Sariputra said, 'No, Precious Lady!'

'Great Virtue! Just as the water of Anavatapta Lake originally has only one flavor, but when used by virtuous people, it has various subtle and sweet flavors, while when used by people of little virtue, its flavor is coarse, bad, and unpleasant. Great Virtue! The three doors of liberation of the Tathagata and Sravakas are also like this. Therefore, there is a difference between the Tathagata and Sravakas, but the nature of the Dharma realm is actually without difference.'

At that time, the World Honored One praised Precious Lady, saying, 'Excellent, excellent! Precious Lady is skilled in distinguishing and explaining this meaning.'

When Precious Lady spoke this Dharma, thirty-two thousand beings, both gods and humans, generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, supreme perfect enlightenment, the enlightenment of Buddhahood).

Precious Lady again said to Sariputra, 'Great Virtue! Just like the great ocean, its water has only one flavor, but there are many treasures,'

---

亦有水精下價之珠。法界亦爾，雖復平等，諸佛學之得無價寶，聲聞學之得下價寶。

「大德！如須彌山上有諸天人多受快樂，或復有天少受快樂，而須彌山實無差別。法界亦爾，雖復無差，如來處之受無量樂，聲聞處之受有量樂。

「大德！如轉輪王，雖有千子皆亦不得稱紹尊位。聲聞之人亦復如是，雖有智慧不名為佛。

「大德！如然燈器，金則黃光、銅則赤光，其色雖異燈無差別。法界亦爾，諸佛然之智光無邊，聲聞然之智光有邊，而法界性實無差別。

「大德！如轉輪王入城邑時一切悉知，薄福之人入城邑時，乃至親厚猶不覺知。如來世尊入法界時亦復如是，一切天人皆悉覺知，障覆一切外道異學，勝諸聲聞辟支佛等；聲聞之人入法界時，聲聞猶尚不覺不知，況復餘人！

「大德！譬如山間有師子吼，瞿枳羅鳥、迦陵頻伽、孔雀等聲，人聲、牛聲、驢聲、馬聲，響隨聲發，而是響者實無差別，隨聲發故響則不同。如來、聲聞三解脫門亦復如是，如來能壞一切魔眾，能勝一切外道邪見，能知一切眾生心念，能知眾生種種所行，能調聲聞辟支佛等，能出諸佛如來音聲；聲聞之人雖同法界，則不能同作如是等事。

「大德！譬如甘蔗其味雖一，與白石蜜為福德人，出黑石蜜為

【現代漢語翻譯】 現代漢語譯本：也有像水精一樣價值較低的寶珠。法界也是如此，雖然平等無二，諸佛修學它而獲得無價之寶，聲聞修學它卻只得到價值較低的寶物。 大德！就像須彌山上，諸天人大多享受快樂，有的天人享受的快樂較少，但須彌山本身並沒有差別。法界也是如此，雖然沒有差別，如來處於其中享受無量的快樂，聲聞處於其中只享受有限的快樂。 大德！就像轉輪王，雖然有上千個兒子，但都不能被稱為繼承尊位的人。聲聞之人也是如此，雖然有智慧，卻不能被稱為佛。 大德！就像點燃的燈器，金製的燈發出黃光，銅製的燈發出紅光，顏色雖然不同，但燈本身沒有差別。法界也是如此，諸佛點燃它，智慧之光無邊無際，聲聞點燃它，智慧之光有限，而法界的本性實際上沒有差別。 大德！就像轉輪王進入城邑時，所有人都知道，福薄的人進入城邑時，即使是親近的人也不覺察。如來世尊進入法界時也是如此，一切天人都覺察到，遮蔽一切外道異學，勝過所有聲聞、辟支佛等；聲聞之人進入法界時，連聲聞自己都不能覺察，更何況其他人！ 大德！譬如山間有獅子吼，瞿枳羅鳥（一種鳥）、迦陵頻伽（一種鳥）、孔雀等的聲音，以及人聲、牛聲、驢聲、馬聲，聲音隨著發出的聲響而產生，而這些響聲實際上沒有差別，只是隨著發出的聲音不同而不同。如來、聲聞的三解脫門也是如此，如來能摧毀一切魔眾，能戰勝一切外道邪見，能知曉一切眾生的心念，能知曉眾生種種行為，能調伏聲聞、辟支佛等，能發出諸佛如來的聲音；聲聞之人雖然與法界相同，卻不能像如來一樣做到這些事情。 大德！譬如甘蔗，它的味道雖然一樣，給有福德的人吃，就變成白石蜜，給

【English Translation】 English version: There are also jewels of lower value, like crystal. The Dharma realm is also like this; although it is equal, the Buddhas, by studying it, obtain priceless treasures, while the Śrāvakas, by studying it, obtain treasures of lower value. Great Virtue! Just as on Mount Sumeru, many gods and humans enjoy great happiness, while some gods enjoy less happiness, yet Mount Sumeru itself has no difference. The Dharma realm is also like this; although there is no difference, the Tathāgata, dwelling in it, experiences immeasurable joy, while the Śrāvakas, dwelling in it, experience limited joy. Great Virtue! Just as a Cakravartin king, though he has a thousand sons, none of them can be called the successor to the honored position. The Śrāvakas are also like this; though they have wisdom, they are not called Buddhas. Great Virtue! Just as a lamp, if made of gold, emits a yellow light, and if made of copper, emits a red light, though the colors are different, the lamp itself has no difference. The Dharma realm is also like this; the Buddhas, by illuminating it, have boundless wisdom light, while the Śrāvakas, by illuminating it, have limited wisdom light, yet the nature of the Dharma realm is actually without difference. Great Virtue! Just as when a Cakravartin king enters a city, everyone knows, but when a person of little merit enters a city, even close relatives may not notice. When the Tathāgata, the World Honored One, enters the Dharma realm, it is also like this; all gods and humans are aware, obscuring all heretical paths and heterodox teachings, surpassing all Śrāvakas and Pratyekabuddhas. When a Śrāvaka enters the Dharma realm, even the Śrāvakas themselves are not aware, let alone others! Great Virtue! For example, in the mountains, there is the roar of a lion, the sounds of the Kokila bird (a type of bird), the Kalaviṅka bird (a type of bird), and peacocks, as well as human voices, the sounds of cows, donkeys, and horses. The sounds arise according to the source, but these sounds are actually without difference; they differ only because of the different sources. The three doors of liberation of the Tathāgata and the Śrāvakas are also like this. The Tathāgata can destroy all demonic hosts, can overcome all heretical views, can know the thoughts of all beings, can know the various actions of beings, can tame the Śrāvakas and Pratyekabuddhas, and can emit the voice of the Buddhas and Tathāgatas. Although the Śrāvakas are the same as the Dharma realm, they cannot do these things like the Tathāgata. Great Virtue! For example, sugarcane, though its taste is the same, becomes white rock candy for those with merit, and becomes black rock candy for

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薄福德人。法界亦爾，菩薩摩訶薩則得大智甘露之味，不雜聲聞辟支佛味；聲聞唯得有邊智味。

「大德！譬如三千大千世界多有大海，為利無量無邊眾生，亦有小河利少眾生；法界亦爾。

「大德！如日月星宿俱游虛空，而星宿明不及日月，是虛空性實無差別。法界亦爾，如來、聲聞雖俱游止，智慧光明實不同等，而法界性亦無差別。

「大德！譬如二人同學一業，一則工巧多得利益，一則疏拙獲利無幾。如來、聲聞法界亦爾。

「大德！如一疊華無有差別，巧方便故得上價衣，拙方便故得下價衣。法界一性亦復如是，如來乃以智慧方便大慈大悲業因緣故，得大寂靜無價智慧；聲聞之人得下智慧而不清凈。

「大德！如大海中有羅睺羅阿修羅王，亦有其餘眾生之類，唯阿修羅王能得其底余則不得。法界亦爾，如來則得畢竟智慧；聲聞不得。

「大德！譬如大地生千葉華及七葉華，諸天世人見千葉華悉生歡喜。如來、聲聞法界亦爾，諸天世人見佛歡喜心生愛樂，非聲聞也。

「大德！以是義故，如來智慧無量無邊，聲聞智慧有量有邊，而法界性實無差別。」

無畏菩薩語寶女言：「是不可說菩薩摩訶薩定是汝師，能以妙法調伏于汝。」

寶女答言：「善男子

【現代漢語翻譯】 現代漢語譯本 福薄之人所處的法界也是如此。菩薩摩訶薩（菩薩中的大修行者）能獲得大智慧甘露的滋味，不摻雜聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的滋味；而聲聞只能獲得有侷限的智慧滋味。 『大德！譬如三千大千世界中有很多大海，爲了利益無量無邊的眾生，也有小河爲了利益少量的眾生；法界也是如此。』 『大德！如同日月星辰一同在虛空中執行，但星辰的光明比不上日月，雖然虛空的性質實際上沒有差別。法界也是如此，如來（佛）和聲聞雖然都處於法界之中，但智慧光明實際上並不相同，而法界的性質也沒有差別。』 『大德！譬如兩個人學習同一種技藝，一個技藝精巧能獲得很多利益，一個技藝粗疏只能獲得很少的利益。如來和聲聞在法界中的情況也是如此。』 『大德！譬如一堆花沒有差別，但因為巧妙的加工可以製成高價的衣服，拙劣的加工只能製成低價的衣服。法界的一體性也是如此，如來因為智慧方便、大慈大悲的業因緣，獲得大寂靜無價的智慧；而聲聞之人只能獲得低等的智慧，而且不清凈。』 『大德！如同大海中有羅睺羅（Rāhula）阿修羅王（一種神祇），也有其他眾生，只有阿修羅王能到達海底，其他眾生不能。法界也是如此，如來能獲得究竟的智慧；而聲聞不能。』 『大德！譬如大地上生長著千葉花和七葉花，諸天和世人見到千葉花都非常歡喜。如來和聲聞在法界中的情況也是如此，諸天和世人見到佛會歡喜愛樂，但不會對聲聞這樣。』 『大德！因為這個道理，如來的智慧無量無邊，聲聞的智慧有量有邊，而法界的性質實際上沒有差別。』 無畏菩薩對寶女說：『這位不可思議的菩薩摩訶薩一定是你的老師，他能用微妙的佛法調伏你。』 寶女回答說：『善男子，』

【English Translation】 English version The Dharma realm is the same for those with little merit. Bodhisattva Mahasattvas (great beings of enlightenment) obtain the taste of great wisdom nectar, unmixed with the taste of Sravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own); Sravakas only obtain the taste of limited wisdom. 'Great Virtue! Just as there are many great oceans in the three thousand great thousand worlds, benefiting immeasurable and boundless beings, there are also small rivers benefiting few beings; the Dharma realm is also like this.' 'Great Virtue! Just as the sun, moon, and stars all travel in space, but the light of the stars is not as bright as the sun and moon, although the nature of space is actually no different. The Dharma realm is also like this, although Tathagatas (Buddhas) and Sravakas both dwell in it, their wisdom and light are actually not the same, yet the nature of the Dharma realm is no different.' 'Great Virtue! Just as two people learn the same skill, one who is skillful gains much benefit, while one who is clumsy gains little. The situation of Tathagatas and Sravakas in the Dharma realm is also like this.' 'Great Virtue! Just as a pile of flowers has no difference, but through skillful processing, it can be made into expensive clothing, while clumsy processing can only make cheap clothing. The oneness of the Dharma realm is also like this, Tathagatas, through the causes and conditions of skillful wisdom, great compassion, and great mercy, obtain great tranquility and priceless wisdom; while Sravakas only obtain inferior wisdom, which is not pure.' 'Great Virtue! Just as in the great ocean there is the Asura King Rahula (a type of deity), and there are other beings, only the Asura King can reach the bottom, while others cannot. The Dharma realm is also like this, Tathagatas obtain ultimate wisdom; while Sravakas do not.' 'Great Virtue! Just as the earth produces thousand-petal flowers and seven-petal flowers, the gods and people of the world are all delighted to see the thousand-petal flowers. The situation of Tathagatas and Sravakas in the Dharma realm is also like this, the gods and people of the world are delighted and love to see the Buddha, but not so with Sravakas.' 'Great Virtue! Because of this reason, the wisdom of Tathagatas is immeasurable and boundless, while the wisdom of Sravakas is limited and bounded, yet the nature of the Dharma realm is actually no different.' Fearless Bodhisattva said to Jewel Maiden: 'This inconceivable Bodhisattva Mahasattva must be your teacher, who can subdue you with the wonderful Dharma.' Jewel Maiden replied: 'Good man,'

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！不可說菩薩無所調伏。何以故？如是菩薩不見自他及以此彼，如其爾者何所調伏。善男子！若有不覺一切魔界及自境界，如是之人則能調伏。複次，善男子！若能知見一切諸法，不見有我及以我所，如是之人則能調伏。複次，善男子！若有能自勤修苦行，不勸他修，修苦行已心不生高，如是之人則能調伏。複次，善男子！如諸菩薩為眾生故，在大生死即得解脫不行涅槃，如是之人則能調伏，是名第一實義調伏。」

爾時，世尊告無畏菩薩言：「善男子！是寶女者，真實從彼不可說菩薩而得調伏，以調伏故未來當得阿耨多羅三藐三菩提。」

是時，寶女復白佛言：「世尊！菩薩摩訶薩實無調伏。若調伏者即是大悲，悲能調伏非是人也；聲聞之人則須調伏。何以故？無大悲故。世尊！如庵羅果樹上熟者，其味甘美人所貪嗜。若生郁者其味則苦人所薄賤。如來智慧亦復如是，從大悲生，是故自調不由於他。」

無畏菩薩語寶女言：「汝亦能報是不可說菩薩恩不？」

寶女言：「善男子！我若知恩何得不報？若有眾生不能修行菩提道者，如是之人則不能報。」

「寶女！云何名為修菩提道？」

寶女言：「善男子！三十二業名菩提行。何等三十二？終不退失菩提之心，不貪聲聞辟支佛

【現代漢語翻譯】 現代漢語譯本：『不能說菩薩沒有被調伏。為什麼呢？因為這樣的菩薩看不到自己和他人，也看不到這個和那個，像這樣的話，還有什麼需要調伏的呢？善男子！如果有人不覺知一切魔的境界和自己的境界，這樣的人就能調伏。再者，善男子！如果能夠知見一切諸法，看不到有『我』和『我所』，這樣的人就能調伏。再者，善男子！如果有人能夠自己勤奮地修行苦行，不勸他人修行，修行苦行後心中不生驕傲，這樣的人就能調伏。再者，善男子！像諸菩薩爲了眾生的緣故，在大生死中就得到解脫而不入涅槃，這樣的人就能調伏，這稱為第一實義的調伏。』 當時，世尊告訴無畏菩薩說：『善男子！這個寶女，確實是從那位不可說菩薩那裡得到調伏的，因為被調伏的緣故，未來將證得阿耨多羅三藐三菩提（無上正等正覺）。』 這時，寶女又對佛說：『世尊！菩薩摩訶薩（大菩薩）實際上沒有被調伏。如果說被調伏，那就是大悲心，大悲心能夠調伏，而不是人。聲聞之人則需要被調伏。為什麼呢？因為沒有大悲心。世尊！就像庵羅果樹上成熟的果子，味道甘美，人們喜歡吃。如果生的果子，味道就苦澀，人們就輕視它。如來的智慧也是這樣，從大悲心產生，所以自我調伏而不是依靠他人。』 無畏菩薩對寶女說：『你也能報答那位不可說菩薩的恩情嗎？』 寶女說：『善男子！如果我知道恩情，怎麼會不報答呢？如果有眾生不能修行菩提道，這樣的人就不能報答。』 『寶女！什麼叫做修行菩提道呢？』 寶女說：『善男子！三十二種行為叫做菩提行。哪三十二種呢？永遠不退失菩提之心，不貪求聲聞（聽聞佛法而悟道者）和辟支佛（無師自悟者）的果位。

【English Translation】 English version: 'It cannot be said that a Bodhisattva is not tamed. Why is that? Because such a Bodhisattva does not see self and others, nor this and that. If it is like that, what is there to tame? Good man! If there is one who does not perceive all the realms of Mara and their own realm, such a person can tame. Furthermore, good man! If one can know and see all dharmas, and does not see a 'self' or 'what belongs to self', such a person can tame. Furthermore, good man! If one can diligently practice asceticism themselves, without urging others to practice, and after practicing asceticism, does not become arrogant in their heart, such a person can tame. Furthermore, good man! Like the Bodhisattvas who, for the sake of sentient beings, attain liberation in the great cycle of birth and death without entering Nirvana, such a person can tame. This is called the first true meaning of taming.' At that time, the World Honored One said to the Fearless Bodhisattva: 'Good man! This Jewel Maiden was indeed tamed by that Inexpressible Bodhisattva. Because of being tamed, she will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the future.' At this time, the Jewel Maiden again said to the Buddha: 'World Honored One! The Bodhisattva Mahasattva (great Bodhisattva) is actually not tamed. If there is taming, it is great compassion. Compassion can tame, not a person. Those who are Sravakas (hearers of the Dharma) need to be tamed. Why is that? Because they do not have great compassion. World Honored One! Like the ripe fruit on the Amra tree, its taste is sweet and people desire to eat it. If the fruit is unripe, its taste is bitter and people despise it. The wisdom of the Tathagata is also like this, arising from great compassion, therefore, one tames oneself and does not rely on others.' The Fearless Bodhisattva said to the Jewel Maiden: 'Can you also repay the kindness of that Inexpressible Bodhisattva?' The Jewel Maiden said: 'Good man! If I know kindness, how could I not repay it? If there are sentient beings who cannot practice the Bodhi path, such people cannot repay it.' 'Jewel Maiden! What is called practicing the Bodhi path?' The Jewel Maiden said: 'Good man! Thirty-two actions are called Bodhi practice. What are the thirty-two? Never losing the Bodhi mind, not craving the fruits of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher).'

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心，至心修行無有諂曲，凡所修行無有障礙，為眾生行心無厭悔，雖行生死離貪恚心，于諸眾生其心平等，悉能教化而調伏之，以四攝法而攝取之，為眾得樂修大慈心，為苦眾生修行大悲，如說而行精進堅固，終不欺誑一切眾生，所修莊嚴為助菩提，不求一切世間之樂，心不貪著世間利養，不為身故造作眾惡，不貪壽命不見他過，其心調伏凈三種戒，莊嚴修集相好之業，常念出家報往善業，常樂寂靜多聞無厭，智慧能利自身他身，凡所說法無有食想，能捨一切不求果報，凈于戒聚不生憍慢，終不自讚所有功德，為他人故勤修忍辱，為凈土故勤行精進，為知方便求一切智，永斷一切煩惱習氣，為得神通護持正法，親近善友善心思惟，遠離魔業如法而住，得無生滅微妙智慧。善男子！若有不能行如是法，當知是人不能報恩，亦復不能知如來恩。

「善男子。有二種人必死不治，畢竟不能知恩報恩：一者聲聞，二者緣覺。善男子！譬如有人墜墮深坑，是人不能自利利他。聲聞緣覺亦復如是，墮解脫坑不能自利及以利他。」

爾時，無畏菩薩即脫己身所著上衣，以報寶女說法之恩。爾時，寶女不肯受之。無畏菩薩言：「我為法故，唯愿受之。」

「善男子！法離於貪，是故不應說法。而受法者無取，是故不

【現代漢語翻譯】 現代漢語譯本：

以至誠之心修行，沒有虛偽和欺騙，凡所修行都沒有障礙，爲了眾生修行，內心沒有厭倦和後悔。雖然在生死輪迴中，卻能遠離貪婪和嗔恨，對一切眾生都平等對待，都能教化和調伏他們，用四攝法（佈施、愛語、利行、同事）來攝取他們。爲了讓眾生得到快樂，修習大慈之心；爲了受苦的眾生，修習大悲之心。按照所說的去做，精進且堅定，永遠不欺騙一切眾生。所修的莊嚴是爲了幫助證得菩提（覺悟），不追求世間的一切快樂，內心不貪戀世間的利益和供養，不爲了自己的身體而造作各種惡行，不貪戀壽命，不去看別人的過錯。內心調伏，清凈身、口、意三種戒律，莊嚴地修習佛的相好之業，常常思念出家，報答往昔的善業，常常喜歡寂靜，廣聞佛法而沒有厭倦，智慧能夠利益自己和他人。凡所說法，沒有求食的念頭，能夠捨棄一切，不求果報。清凈戒律，不生驕慢，永遠不自我讚歎自己的功德，爲了他人而勤修忍辱，爲了清凈的佛土而勤行精進，爲了瞭解方便法門而求一切智慧，永遠斷除一切煩惱和習氣，爲了獲得神通而護持正法，親近善友，善於思考，遠離魔業，如法而住，獲得無生無滅的微妙智慧。

善男子！如果有人不能按照這些方法修行，應當知道這個人不能報恩，也不能知道如來的恩德。

『善男子。有兩種人必定無法救治，最終不能知恩報恩：第一種是聲聞（聽聞佛法而修行的人），第二種是緣覺（通過觀察因緣而覺悟的人）。善男子！譬如有人墜入深坑，這個人不能自利也不能利他。聲聞和緣覺也是如此，他們墮入解脫的深坑，不能自利也不能利他。』

當時，無畏菩薩（一位菩薩的名字）就脫下自己身上穿的上衣，用來報答寶女（一位女菩薩的名字）說法的恩德。當時，寶女不肯接受。無畏菩薩說：『我是爲了佛法，希望您接受。』

『善男子！佛法是遠離貪婪的，所以不應該因為說法而接受供養。而接受佛法的人不應該執著于接受，所以不應該接受。』 English version:

With a sincere heart, cultivate without hypocrisy or deceit. In all practices, have no obstacles. Practice for the sake of all beings without weariness or regret. Though in the cycle of birth and death, be free from greed and hatred. Treat all beings equally, able to teach and subdue them, using the four means of attraction (giving, kind speech, beneficial action, and cooperation). To bring joy to beings, cultivate great loving-kindness. For suffering beings, cultivate great compassion. Act as spoken, with diligence and firmness, never deceiving any being. The adornments cultivated are to aid in attaining Bodhi (enlightenment). Do not seek any worldly pleasures, nor be attached to worldly gains and offerings. Do not commit evil deeds for the sake of one's own body. Do not crave longevity, nor see the faults of others. Subdue the mind, purify the three precepts of body, speech, and mind. Adorn and cultivate the marks and characteristics of a Buddha. Constantly contemplate renunciation, repaying past good deeds. Always delight in tranquility, listening to the Dharma without weariness. Wisdom can benefit oneself and others. In all teachings, have no thought of food. Be able to give up everything, not seeking rewards. Purify the precepts, not giving rise to arrogance. Never praise one's own merits. For the sake of others, diligently cultivate patience. For the sake of a pure land, diligently practice diligence. To understand skillful means, seek all wisdom. Forever cut off all afflictions and habits. To gain supernatural powers, uphold the true Dharma. Associate with good friends, think wisely, stay away from demonic activities, abide by the Dharma, and attain the subtle wisdom of no birth and no death.

Good man! If there are those who cannot practice these methods, know that they cannot repay kindness, nor can they know the kindness of the Tathagata (Buddha).

'Good man, there are two kinds of people who are certainly incurable and ultimately cannot know or repay kindness: the first are Sravakas (those who hear the Dharma and practice), and the second are Pratyekabuddhas (those who awaken through observing conditions). Good man! It is like a person who has fallen into a deep pit, this person cannot benefit themselves or others. Sravakas and Pratyekabuddhas are also like this, they have fallen into the pit of liberation, unable to benefit themselves or others.'

At that time, the Bodhisattva Fearless (a Bodhisattva's name) took off his upper garment to repay the kindness of the Jewel Woman (a female Bodhisattva's name) for teaching the Dharma. At that time, the Jewel Woman refused to accept it. The Bodhisattva Fearless said, 'I am doing this for the sake of the Dharma, I hope you will accept it.'

'Good man! The Dharma is free from greed, therefore one should not accept offerings for teaching the Dharma. And those who receive the Dharma should not be attached to receiving, therefore one should not accept.'

【English Translation】 With a sincere heart, cultivate without hypocrisy or deceit. In all practices, have no obstacles. Practice for the sake of all beings without weariness or regret. Though in the cycle of birth and death, be free from greed and hatred. Treat all beings equally, able to teach and subdue them, using the four means of attraction (giving, kind speech, beneficial action, and cooperation). To bring joy to beings, cultivate great loving-kindness. For suffering beings, cultivate great compassion. Act as spoken, with diligence and firmness, never deceiving any being. The adornments cultivated are to aid in attaining Bodhi (enlightenment). Do not seek any worldly pleasures, nor be attached to worldly gains and offerings. Do not commit evil deeds for the sake of one's own body. Do not crave longevity, nor see the faults of others. Subdue the mind, purify the three precepts of body, speech, and mind. Adorn and cultivate the marks and characteristics of a Buddha. Constantly contemplate renunciation, repaying past good deeds. Always delight in tranquility, listening to the Dharma without weariness. Wisdom can benefit oneself and others. In all teachings, have no thought of food. Be able to give up everything, not seeking rewards. Purify the precepts, not giving rise to arrogance. Never praise one's own merits. For the sake of others, diligently cultivate patience. For the sake of a pure land, diligently practice diligence. To understand skillful means, seek all wisdom. Forever cut off all afflictions and habits. To gain supernatural powers, uphold the true Dharma. Associate with good friends, think wisely, stay away from demonic activities, abide by the Dharma, and attain the subtle wisdom of no birth and no death. Good man! If there are those who cannot practice these methods, know that they cannot repay kindness, nor can they know the kindness of the Tathagata (Buddha). 'Good man, there are two kinds of people who are certainly incurable and ultimately cannot know or repay kindness: the first are Sravakas (those who hear the Dharma and practice), and the second are Pratyekabuddhas (those who awaken through observing conditions). Good man! It is like a person who has fallen into a deep pit, this person cannot benefit themselves or others. Sravakas and Pratyekabuddhas are also like this, they have fallen into the pit of liberation, unable to benefit themselves or others.' At that time, the Bodhisattva Fearless (a Bodhisattva's name) took off his upper garment to repay the kindness of the Jewel Woman (a female Bodhisattva's name) for teaching the Dharma. At that time, the Jewel Woman refused to accept it. The Bodhisattva Fearless said, 'I am doing this for the sake of the Dharma, I hope you will accept it.' 'Good man! The Dharma is free from greed, therefore one should not accept offerings for teaching the Dharma. And those who receive the Dharma should not be attached to receiving, therefore one should not accept.'

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應取供養物。法者無貪，是故不應貪供養物。法者無我及以我所，是故不應以我所物而為供養。法者清凈，是故不應以不凈物而為供養。法無身心，身心行者非供養也。法非心意識，心意識者非供養也。法無牽挽，有牽挽者非供養也。法非有無，是故有法非供養也。法非諸有，是故有想非供養也。法非覺觀，有覺觀者非供養也。法無增減，有增減者非供養也。法無高下，有高下者非供養也。法不可說不可聽聞無有名字，舍一切聲遠離聖道，是故不可以衣供養。法無境界，非眼境界至意境界，無有屋宅，是故不應以衣供養。法者即是十二因緣，非常非斷，是故不應以衣供養。法無障礙不顛不倒，不可量度，無我眾生士夫壽命，不生不滅不出無為，是故不應以衣供養。」

無畏菩薩言：「寶女！如來、世尊亦受如是法之供養。」

「善男子！如來雖受法之供養，如法界性而不分別。」

「寶女！云何名為分別法界？」

「善男子！若言法異、法供養異，受施者異、施者亦異，是則名為分別法界。若不分別法及供養、受者、施者，是則不名分別法界。」

無畏菩薩言：「寶女！如其法界無分別者，云何說言分別法界不分別耶？」

寶女言：「善男子！法界之性雖無分別，而諸眾生心顛

【現代漢語翻譯】 現代漢語譯本：應該接受供養的物品。法的本質是沒有貪婪，因此不應該貪圖供養的物品。法的本質是沒有『我』以及『我所』，因此不應該用屬於『我所』的物品來供養。法的本質是清凈的，因此不應該用不潔凈的物品來供養。法沒有身心，執著于身心行為的不是供養。法不是心意識，執著於心意識的不是供養。法沒有牽絆，有牽絆的不是供養。法不是有也不是無，因此執著于有法的不是供養。法不是諸有（三界），因此執著于有想的不是供養。法不是覺觀，有覺觀的不是供養。法沒有增減，有增減的不是供養。法沒有高下，有高下的不是供養。法不可說、不可聽聞、沒有名字，捨棄一切聲音，遠離聖道，因此不可以用衣服供養。法沒有境界，不是眼睛的境界，乃至不是意識的境界，沒有屋宅，因此不應該用衣服供養。法的本質就是十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），不是常也不是斷，因此不應該用衣服供養。法沒有障礙，不顛倒，不可衡量，沒有『我』、眾生、士夫、壽命，不生不滅，不出無為，因此不應該用衣服供養。 無畏菩薩（菩薩名，意為無所畏懼的菩薩）說：『寶女（對女性的尊稱）！如來（佛的稱號）、世尊（佛的稱號）也接受這樣的法供養。』 『善男子（對男性的尊稱）！如來雖然接受法的供養，但如同法界的本性一樣，不作分別。』 『寶女！什麼叫做分別法界？』 『善男子！如果說「法」和「法供養」不同，接受供養的人和施與供養的人也不同，這就叫做分別法界。如果不分別法和供養、接受者、施與者，這就不叫做分別法界。』 無畏菩薩說：『寶女！如果法界沒有分別，為什麼又說分別法界和不分別呢？』 寶女說：『善男子！法界的本性雖然沒有分別，但是眾生的心顛倒，所以需要用分別來引導他們進入不分別的境界。』

【English Translation】 English version: One should accept offerings. The nature of Dharma is without greed, therefore one should not be greedy for offerings. The nature of Dharma is without 'self' and 'what belongs to self', therefore one should not make offerings with things that belong to 'self'. The nature of Dharma is pure, therefore one should not make offerings with impure things. Dharma has no body or mind; those who are attached to bodily and mental actions are not making offerings. Dharma is not mind, consciousness, or perception; those who are attached to mind, consciousness, or perception are not making offerings. Dharma has no attachments; those who have attachments are not making offerings. Dharma is neither existence nor non-existence; therefore, those who are attached to the existence of Dharma are not making offerings. Dharma is not all existences (the three realms); therefore, those who are attached to thoughts are not making offerings. Dharma is not perception or contemplation; those who have perception or contemplation are not making offerings. Dharma has no increase or decrease; those who have increase or decrease are not making offerings. Dharma has no high or low; those who have high or low are not making offerings. Dharma cannot be spoken, cannot be heard, has no name, abandons all sounds, and is far from the holy path; therefore, it cannot be offered with clothing. Dharma has no realm, is not the realm of the eye, nor even the realm of the mind; it has no dwelling, therefore one should not offer clothing. The nature of Dharma is the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), it is neither permanent nor annihilated, therefore one should not offer clothing. Dharma has no obstacles, is not inverted, cannot be measured, has no 'self', sentient beings, individuals, or lifespan, does not arise or cease, does not come forth or act, therefore one should not offer clothing. The Bodhisattva Fearless (a Bodhisattva's name, meaning a Bodhisattva who is fearless) said: 'Precious Lady (a respectful term for a woman)! The Tathagata (title of a Buddha), the World Honored One (title of a Buddha), also accepts such Dharma offerings.' 'Good man (a respectful term for a man)! Although the Tathagata accepts Dharma offerings, he does not discriminate, just like the nature of the Dharma realm.' 'Precious Lady! What is called discriminating the Dharma realm?' 'Good man! If one says that 'Dharma' and 'Dharma offerings' are different, and that the receiver of offerings and the giver of offerings are also different, this is called discriminating the Dharma realm. If one does not discriminate between Dharma and offerings, the receiver, and the giver, this is not called discriminating the Dharma realm.' The Bodhisattva Fearless said: 'Precious Lady! If the Dharma realm has no discrimination, why is it said that there is discrimination and non-discrimination of the Dharma realm?' The Precious Lady said: 'Good man! Although the nature of the Dharma realm has no discrimination, the minds of sentient beings are inverted, so it is necessary to use discrimination to guide them into the realm of non-discrimination.'

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倒故生於分別。善男子！如有器故名為完破，若有作業、有所取者，則名為破、名為分別。善男子！如器雖壞，器中虛空終不可壞，法界之性亦復如是。」

爾時，世尊贊寶女言：「善哉，善哉！若有人能成就是法，如是之人堪受三千大千世界人天供養。」佛說是已，大眾諸人各各脫身烏多羅僧奉上寶女。

爾時，不可說菩薩摩訶薩白佛言：「世尊！凡可說者即是世間，不可說者即是出世。可宣說者即是愛心，不可說者即是離愛。可宣說者是世間行，不可說者是出世行。世尊！出世之義無所造作，無所作者即無諍訟，無諍訟者即沙門法，沙門法者即出世法，出世法者即無罪過，無罪過者即是不取不生不滅，不生不滅即是出世，出世之法不可宣說不可顯示。以是義故，一切諸法不可宣說。」

爾時，眾中有一天子，名曰勝意，語不可說菩薩言：「善男子！若一切法不可說者，眾生云何而得言說『不可說言』？」

「善男子！汝寧知響有言說不？」

勝意言：「善男子！響者皆從因緣而有。

「善男子！是響之因為定在內？為定在外？」

天子言：「善男子！如是因者不定在內、不定在外。」

「天子！一切眾生強作二想而有所說，諸法之性實不可說。」

天子

【現代漢語翻譯】 現代漢語譯本 顛倒的觀念產生於分別。善男子！譬如有了器皿，才會有完整和破損的說法；如果有了行為、有了執取，就有了破損和分別的說法。善男子！就像器皿雖然壞了，器皿中的虛空終究不會壞，法界的本性也是如此。 這時，世尊讚歎寶女說：『好啊，好啊！如果有人能夠成就這個法，這樣的人堪受三千大千世界人天供養。』佛說完這些話后，大眾都各自脫下身上的烏多羅僧（一種僧衣）供奉給寶女。 這時，不可說菩薩摩訶薩（大菩薩）對佛說：『世尊！凡是可以用言語表達的，都屬於世間法；不可用言語表達的，就屬於出世間法。可以宣說的，是愛慾之心；不可宣說的，是離愛之心。可以宣說的，是世間的行為；不可宣說的，是出世間的行為。世尊！出世間的意義在於無所造作，無所造作就沒有爭訟，沒有爭訟就是沙門（修行者）的法則，沙門的法則就是出世間的法則，出世間的法則就是沒有罪過，沒有罪過就是不執取、不生、不滅，不生不滅就是出世間，出世間的法是不可宣說、不可顯示的。因為這個道理，一切諸法都是不可宣說的。』 這時，大眾中有一位天子，名叫勝意，對不可說菩薩說：『善男子！如果一切法都不可說，眾生又怎麼能說出「不可說」這個詞呢？』 『善男子！你認為響聲有言說嗎？』 勝意說：『善男子！響聲都是由因緣而產生的。』 『善男子！響聲的因是固定在內部，還是固定在外部呢？』 天子說：『善男子！這樣的因既不固定在內部，也不固定在外部。』 『天子！一切眾生強行產生兩種想法而有所說，諸法的本性實際上是不可說的。』 天子

【English Translation】 English version Reversed views arise from discrimination. Good man! Just as with a vessel, there is the concept of 'complete' and 'broken'; if there is action and grasping, then there is the concept of 'broken' and 'discrimination'. Good man! Just as when a vessel is broken, the space within it is ultimately indestructible, so too is the nature of the Dharma realm. At that time, the World Honored One praised Jewel Woman, saying: 'Excellent, excellent! If someone can accomplish this Dharma, such a person is worthy of receiving the offerings of humans and devas in the three thousand great thousand worlds.' After the Buddha spoke these words, the assembly each took off their uttarasanga (a type of monastic robe) and offered it to Jewel Woman. At that time, the Inconceivable Bodhisattva Mahasattva (great bodhisattva) said to the Buddha: 'World Honored One! Whatever can be spoken is of the world; whatever cannot be spoken is of the world beyond. What can be declared is the mind of attachment; what cannot be declared is the mind of detachment. What can be declared is worldly conduct; what cannot be declared is conduct beyond the world. World Honored One! The meaning of the world beyond is that there is no creation, and where there is no creation, there is no conflict; where there is no conflict, that is the Dharma of the Shramana (practitioner); the Dharma of the Shramana is the Dharma beyond the world; the Dharma beyond the world is without fault; without fault is not grasping, not arising, not ceasing; not arising, not ceasing is beyond the world; the Dharma beyond the world cannot be declared or shown. For this reason, all dharmas are inexpressible.' At that time, a deva (god) in the assembly, named Superior Intent, said to the Inconceivable Bodhisattva: 'Good man! If all dharmas are inexpressible, how can sentient beings speak of the 'inexpressible'?' 'Good man! Do you think that a sound has speech?' Superior Intent said: 'Good man! Sounds all arise from conditions.' 'Good man! Is the cause of the sound fixed within, or is it fixed without?' The deva said: 'Good man! Such a cause is neither fixed within nor fixed without.' 'Deva! All sentient beings forcibly create two thoughts and speak, but the nature of dharmas is actually inexpressible.' Deva

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言：「善男子！若不可說，云何如來宣說八萬四千法聚，令諸聲聞受持讀誦？」

「天子！如來、世尊實無所說，無所說者即是如來。天子！汝知何等為如來也？將不謂色受想行識是如來乎？將不說佛是去來現在、有為無為、陰界諸入三界所攝，是因是果是和合耶？或想、非想，亦想非想、非想非非想耶？」

「不也。善男子！」

「天子！若如是等非如來者，云何可說？若不可說，云何而言如來？世尊演說八萬四千法聚，是故八萬四千法聚實不可說，聲聞受者亦不可說。不可說者即是正義，義若無說即是真實。若可說者則為不定，若不可說則為可證，若可說者不可為證。何以故？以顛倒故。」

爾時，勝意天子白佛言：「世尊！是不可說菩薩所說，誰當信之？」

爾時，不可說菩薩以神通力化作比丘，作如是言：「我今深信是不可說菩薩所說。何以故？我如如來亦如法界，如來諸陰不可宣說，我陰亦爾不可宣說。如來界入不可宣說，我之界入亦不可說。如來菩提、我之菩提亦爾，等無差別。如來了知諸眾生界，我亦了知諸眾生界。如來轉于無上法輪，我亦如是轉於法輪。如來入于無上涅槃，我亦如是入于涅槃。」

天子言：「比丘！汝今將非魔所造耶！而說是言等於如來。」

【現代漢語翻譯】 現代漢語譯本：

說：『善男子！如果不可說，為何如來說八萬四千法聚（dharma-skandha，佛法的集合），讓各位聲聞（sravaka，佛陀的弟子）受持讀誦呢？』 『天子！如來、世尊（bhagavat，佛陀的尊稱）實際上沒有說什麼，沒有說就是如來。天子！你知道什麼是如來嗎？難道你認為色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是如來嗎？難道不是說佛不是過去、未來、現在，不是有為（samskrta，有生滅變化的）、無為（asamskrta，無生滅變化的），不是陰（skandha，五蘊）、界（dhatu，十八界）、諸入（ayatana，十二處）三界（triloka，欲界、色界、無色界）所包含，不是因、不是果、不是和合嗎？或者想、非想，亦想非想、非想非非想嗎？』 『不是的，善男子！』 『天子！如果這些都不是如來，那又如何能說？如果不可說，又如何稱之為如來？世尊演說八萬四千法聚，所以八萬四千法聚實際上是不可說的，聲聞所受持的也是不可說的。不可說就是正義，義如果無說就是真實。如果可說就是不確定的，如果不可說就是可以證悟的，如果可說就不能被證悟。為什麼呢？因為顛倒的緣故。』 這時，勝意天子（Adhimukti devaputra，一位天神）對佛說：『世尊！這是不可說菩薩（Anabhilapya bodhisattva，一位菩薩）所說的，誰會相信呢？』 這時，不可說菩薩以神通力化作比丘（bhiksu，出家僧人），說：『我現在深信不可說菩薩所說。為什麼呢？我如如來也如法界（dharmadhatu，宇宙的真理），如來的諸陰不可宣說，我的陰也是如此不可宣說。如來的界入不可宣說，我的界入也是不可說。如來的菩提（bodhi，覺悟）、我的菩提也是如此，等同沒有差別。如來了知諸眾生界（sattvadhatu，眾生的世界），我也了知諸眾生界。如來轉于無上法輪（anuttara-dharma-cakra，佛陀的教法），我也如此轉於法輪。如來入于無上涅槃（nirvana，解脫），我也如此入于涅槃。』 天子說：『比丘！你難道不是魔所化現的嗎！竟然說自己等同於如來。』

【English Translation】 English version:

Said: 'Good man! If it is unspeakable, how does the Tathagata (Tathagata, one of the titles of the Buddha) proclaim eighty-four thousand dharma-skandhas (dharma-skandha, collections of Buddhist teachings), causing all sravakas (sravaka, disciples of the Buddha) to receive, uphold, and recite them?' 'Son of heaven! The Tathagata, the Bhagavat (bhagavat, an epithet of the Buddha), actually has not spoken anything; not speaking is the Tathagata. Son of heaven! Do you know what the Tathagata is? Do you think that rupa (rupa, form), vedana (vedana, feeling), samjna (samjna, perception), samskara (samskara, mental formations), and vijnana (vijnana, consciousness) are the Tathagata? Is it not said that the Buddha is not past, future, or present; not samskrta (samskrta, conditioned) or asamskrta (asamskrta, unconditioned); not included in the skandhas (skandha, aggregates), dhatus (dhatu, elements), and ayatanas (ayatana, sense bases) of the three realms (triloka, the three realms of existence); not a cause, not an effect, not a combination? Or is it thought, non-thought, both thought and non-thought, or neither thought nor non-thought?' 'No, good man!' 'Son of heaven! If these are not the Tathagata, then how can it be spoken? If it is unspeakable, then how can it be called the Tathagata? The Bhagavat expounds eighty-four thousand dharma-skandhas, therefore the eighty-four thousand dharma-skandhas are actually unspeakable, and what the sravakas receive is also unspeakable. The unspeakable is the true meaning; if the meaning is without speech, then it is the truth. If it is speakable, then it is uncertain; if it is unspeakable, then it can be realized; if it is speakable, then it cannot be realized. Why? Because of delusion.' At that time, Adhimukti devaputra (Adhimukti devaputra, a celestial being) said to the Buddha: 'Bhagavat! This is what Anabhilapya bodhisattva (Anabhilapya bodhisattva, a bodhisattva) has said, who will believe it?' At that time, Anabhilapya bodhisattva, by his supernatural power, transformed himself into a bhiksu (bhiksu, a Buddhist monk), and said: 'I now deeply believe what Anabhilapya bodhisattva has said. Why? I am like the Tathagata and also like the dharmadhatu (dharmadhatu, the realm of truth); the Tathagata's skandhas cannot be spoken, and my skandhas are also unspeakable. The Tathagata's dhatus and ayatanas cannot be spoken, and my dhatus and ayatanas are also unspeakable. The Tathagata's bodhi (bodhi, enlightenment) and my bodhi are also the same, without any difference. The Tathagata knows the sattvadhatu (sattvadhatu, the realm of beings), and I also know the sattvadhatu. The Tathagata turns the anuttara-dharma-cakra (anuttara-dharma-cakra, the supreme wheel of dharma), and I also turn the wheel of dharma in the same way. The Tathagata enters nirvana (nirvana, liberation), and I also enter nirvana in the same way.' The son of heaven said: 'Bhiksu! Are you not created by Mara (Mara, a demon)? How can you say that you are equal to the Tathagata?'

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比丘言：「天子！若有人言我異、佛異，當知是人即魔弟子。若有說言以我平等觀法平等，法平等故眾生平等，眾生平等如來平等，如是之人即真實知能過魔界。」時化比丘說是語時，五百比丘漏盡解脫，八千菩薩成就忍辱，即以香華供養比丘。

舍利弗言：「諸善男子！何故供養是化比丘？」

諸菩薩言：「大德！誰作是化？」

「諸善男子！汝今不知是不可說之所化乎？」

諸菩薩言：「大德！譬如如來複化如來，有人供養為供養誰？」

「諸善男子！是人即是供養如來。」

「大德！若有供養是化比丘，即是供養不可說菩薩。」

舍利弗言：「善男子！是不可說菩薩摩訶薩，設何供養任供養之？」

「大德！若有智人無有聲行，無字無色、無名無作、無所宣說、無自無他、無法非法、無凈無穢，如是供養，乃任供養。」

時化比丘語舍利弗言：「大德！汝意將無謂我今者異於汝耶？」

舍利弗言：「不也。比丘！何以故？如來常說一切諸法皆悉如幻，如來如說我亦如信。

「大德！若有人能供養如來，即是供養化無異也。」

時舍利弗語不可說菩薩言：「善男子！誰入是化今作是說？」

「大德！如鏡中像，其誰在

【現代漢語翻譯】 現代漢語譯本 比丘說：『天子！如果有人說我（指比丘自身）與佛是不同的，應當知道這個人是魔的弟子。如果有人說以我平等地看待法，法平等所以眾生平等，眾生平等所以如來平等，這樣的人才是真正知道能夠超越魔界的。』當時，化現的比丘說完這些話時，五百位比丘斷盡煩惱，獲得解脫，八千位菩薩成就了忍辱，於是用香和花供養這位比丘。 舍利弗說：『各位善男子！為什麼供養這位化現的比丘呢？』 各位菩薩說：『大德！是誰化現的呢？』 『各位善男子！你們現在不知道這是不可說（指佛的境界）所化現的嗎？』 各位菩薩說：『大德！譬如如來又化現出如來，有人供養，那是供養誰呢？』 『各位善男子！這個人就是供養如來。』 『大德！如果有人供養這位化現的比丘，那就是供養不可說菩薩。』 舍利弗說：『善男子！這位不可說菩薩摩訶薩，用什麼樣的供養才適合呢？』 『大德！如果有智慧的人，沒有聲音的行動，沒有文字沒有顏色，沒有名稱沒有造作，沒有什麼可以宣說，沒有自己沒有他人，沒有法也沒有非法，沒有清凈也沒有污穢，這樣的供養，才適合供養。』 當時，化現的比丘對舍利弗說：『大德！你難道認為我與你不同嗎？』 舍利弗說：『不是的，比丘！為什麼呢？如來常說一切諸法都像幻象一樣，如來怎麼說，我就怎麼相信。』 『大德！如果有人能夠供養如來，也就是供養化現的，沒有差別。』 當時，舍利弗對不可說菩薩說：『善男子！是誰進入這個化現，現在說這些話呢？』 『大德！就像鏡子中的影像，是誰在其中呢？』

【English Translation】 English version The Bhikshu said, 'O son of heaven! If someone says that I (referring to the Bhikshu himself) am different from the Buddha, know that this person is a disciple of Mara. If someone says that by viewing the Dharma with equality, the Dharma is equal, therefore sentient beings are equal, and because sentient beings are equal, the Tathagata is equal, such a person truly knows and can transcend the realm of Mara.' At that time, when the manifested Bhikshu finished speaking these words, five hundred Bhikshus exhausted their defilements and attained liberation, and eight thousand Bodhisattvas achieved patience, and then they offered incense and flowers to the Bhikshu. Shariputra said, 'Good men! Why do you offer to this manifested Bhikshu?' The Bodhisattvas said, 'Great Virtue! Who manifested this?' 'Good men! Do you not know that this is manifested by the Inexpressible (referring to the realm of the Buddha)?' The Bodhisattvas said, 'Great Virtue! For example, if the Tathagata manifests another Tathagata, and someone makes offerings, to whom are they making offerings?' 'Good men! That person is making offerings to the Tathagata.' 'Great Virtue! If someone makes offerings to this manifested Bhikshu, it is making offerings to the Inexpressible Bodhisattva.' Shariputra said, 'Good men! What kind of offerings are suitable for this Inexpressible Bodhisattva Mahasattva?' 'Great Virtue! If there is a wise person who has no vocal actions, no words, no color, no name, no creation, nothing to declare, no self, no other, no Dharma, no non-Dharma, no purity, no impurity, such offerings are suitable for making offerings.' At that time, the manifested Bhikshu said to Shariputra, 'Great Virtue! Do you think that I am different from you?' Shariputra said, 'No, Bhikshu! Why? The Tathagata always says that all Dharmas are like illusions, and I believe what the Tathagata says.' 'Great Virtue! If someone can make offerings to the Tathagata, it is the same as making offerings to the manifested one, there is no difference.' At that time, Shariputra said to the Inexpressible Bodhisattva, 'Good man! Who entered this manifestation and is now saying these words?' 'Great Virtue! Like the image in a mirror, who is in it?'

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中而有像現？」

「善男子！無在中者，直以清凈四大因緣故有像現。」

「大德！化亦如是，法性凈故能作此說。」

「善男子！若爾者，一切眾生何故不能如是宣說？」

「大德！鏡之背後俱不離鏡，像何不現？」

「善男子！鏡背四大不清凈故。」

「大德！眾生亦爾，不能清凈法界性故不能宣說。」

「善男子！汝先後語義不相應。何以故？汝常說言，一切法界性自清凈，今云何說法界不凈？」

「大德！若不爾者，汝云何因阿濕比丘得法眼凈？」

「善男子！我但因其開導除滅客煩惱，故名法眼凈，實無所得。善男子！若有人言我得虛空，是義不然。何以故？虛空之性常自清凈。若常清凈，云何可得？客云覆故眾生不見，除客云故名之為見。法界之性亦復如是，是故我實不得法眼。善男子！汝今云何作如是等不相應說，言法界性或凈不凈？」

不可說菩薩言：「大德！汝之所說及我所說者，皆是諸佛如來境界，非是我等之所知見。」

舍利弗言：「善男子！若言是說是佛境界非我所知，云何復言法界之性無有分別？若有分別當知法界則有無量，不可說言。」

「大德！法界性一實非無量。」

舍利弗言：「善男子！如其

【現代漢語翻譯】 「在中間顯現的形象是什麼？」 「善男子！其中並沒有什麼東西，只是因為清凈的四大因緣才顯現出形象。」 「大德！化現也是如此，因為法性清凈才能這樣說。」 「善男子！如果這樣，為什麼一切眾生不能像這樣宣說呢？」 「大德！鏡子的背面和鏡子本身不分離，為什麼沒有影像顯現呢？」 「善男子！因為鏡子背面的四大不清凈。」 「大德！眾生也是如此，因為不能清凈法界（Dharmadhatu，宇宙萬法所依之境）的本性，所以不能宣說。」 「善男子！你前後所說的話語不一致。為什麼呢？你常常說一切法界本性自清凈，現在又怎麼說法界不清凈呢？」 「大德！如果不是這樣，你又怎麼因為阿濕（Asvajit，佛陀弟子）比丘而得到法眼（Dharmacaksu，能見真理的智慧之眼）清凈呢？」 「善男子！我只是因為開導他，除滅了客塵煩惱，所以才說他法眼清凈，實際上並沒有得到什麼。善男子！如果有人說我得到了虛空，這是不對的。為什麼呢？虛空的本性本來就是清凈的。如果本來就清凈，又怎麼能得到呢？因為客塵云遮蓋，所以眾生看不見，除去了客塵云，才叫做看見。法界的本性也是如此，所以我實際上沒有得到法眼。善男子！你現在為什麼說這些不相應的話，說法界的本性有時清凈有時不清凈呢？」 不可說菩薩（Anabhilapya Bodhisattva，無法用言語描述的菩薩）說：「大德！您所說的和我說的話，都是諸佛如來（Tathagata，佛的稱號）的境界，不是我們所能知見的。」 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：「善男子！如果說是佛的境界不是我們所能知道的，為什麼又說法界的本性沒有分別呢？如果有分別，應當知道法界就有無量，不可說。」 「大德！法界的本性是一，實際上不是無量的。」 舍利弗說：「善男子！如果

【English Translation】 'What is the image that appears in the middle?' 'Good man! There is nothing in the middle; it is simply because of the pure four great elements that an image appears.' 'Great Virtue! Transformation is also like this; because the nature of Dharma (universal law) is pure, it can be said this way.' 'Good man! If that is so, why can't all sentient beings proclaim it like this?' 'Great Virtue! The back of a mirror is not separate from the mirror itself, why does no image appear?' 'Good man! Because the four great elements of the back of the mirror are not pure.' 'Great Virtue! Sentient beings are also like this; because they cannot purify the nature of the Dharmadhatu (the realm of all phenomena), they cannot proclaim it.' 'Good man! Your words before and after do not correspond. Why? You always say that the nature of all Dharmadhatu is self-pure, but now how do you say that the Dharmadhatu is impure?' 'Great Virtue! If it were not so, how did you obtain the pure Dharma eye (Dharmacaksu, the eye of wisdom that sees the truth) because of the monk Asvajit (one of Buddha's first five disciples)?' 'Good man! I only said that his Dharma eye was pure because I guided him and removed the defilements of the guest afflictions, but in reality, nothing was obtained. Good man! If someone says that I have obtained space, that is not right. Why? The nature of space is always pure. If it is always pure, how can it be obtained? Because the guest clouds cover it, sentient beings cannot see it; when the guest clouds are removed, it is called seeing. The nature of the Dharmadhatu is also like this, so I have not actually obtained the Dharma eye. Good man! Why are you now making such inconsistent statements, saying that the nature of the Dharmadhatu is sometimes pure and sometimes impure?' The Anabhilapya Bodhisattva (the Bodhisattva beyond description) said, 'Great Virtue! What you have said and what I have said are all the realms of the Buddhas Tathagatas (the title of a Buddha), not what we can know or see.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Good man! If you say that it is the realm of the Buddha and not what we can know, why do you also say that the nature of the Dharmadhatu has no distinctions? If there are distinctions, it should be known that the Dharmadhatu is immeasurable and cannot be spoken of.' 'Great Virtue! The nature of the Dharmadhatu is one, and in reality, it is not immeasurable.' Sariputra said, 'Good man! If

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法界性是一者，云何說言是佛境界非我所知？若法界一，以何因緣一切眾生不名如來？」

「大德！汝欲分別眾生、如來有異相也。」

「善男子！如汝先說，我不欲令眾生、如來有別異想。」

「大德！汝意定謂有無生耶？」

「善男子！有所謂法界。」

「大德！汝意復謂有邪正耶？」

「不也。善男子！邪正聚者即是顛倒。」

「大德！汝謂有法不生生耶？」

「不也。善男子！若是不生，畢竟不生。」

「大德！汝意謂是不生之法有分別耶？」

「不也。善男子！」

「大德！如其不者，何故說言一切眾生非如來耶？若如是者，誰是眾生？誰是如來？」

「善男子！我以先解如是之義，為顯智慧故作此問。

「善男子！若有不解汝意所說，是諸眾生當墮地獄。何以故？以生誹謗故。」

不可說菩薩言：「大德！如是法者，無人能誹、無人能受。何以故？若有誹受，當知是人亦當獲得如是等法。大德！如大力士，弱劣之人不能生疑。我法亦爾，若有不于無量佛邊種善根者，終不能疑、不能受持。」

「善男子！如我解汝所說義者，有人信順如是法語，勝無量劫行檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜

【現代漢語翻譯】 現代漢語譯本 『法界的本性是唯一的，為何說那是佛的境界，不是我所能理解的呢？如果法界是唯一的，那麼基於什麼原因，一切眾生不被稱為如來（Tathagata，佛的稱號）呢？』 『大德（Bhante，對僧人的尊稱）！你想要區分眾生和如來之間的不同之處。』 『善男子！正如你先前所說，我並不想讓眾生和如來之間有任何區別的觀念。』 『大德！你是否認為存在著「無生」的概念呢？』 『善男子！有所謂的法界（Dharmadhatu，宇宙萬法的本體）。』 『大德！你是否又認為存在著邪惡和正義的區別呢？』 『不，善男子！執著于邪惡和正義的分別，就是顛倒的見解。』 『大德！你認為存在著一種不生而生的法嗎？』 『不，善男子！如果是不生，那就是徹底的不生。』 『大德！你認為不生的法有分別嗎？』 『不，善男子！』 『大德！如果不是這樣，為何說一切眾生不是如來呢？如果這樣說，誰是眾生？誰是如來呢？』 『善男子！我因為先前理解了這樣的道理，爲了彰顯智慧才提出這些問題。』 『善男子！如果有人不理解你所說的意思，這些眾生將會墮入地獄。為什麼呢？因為他們會產生誹謗。』 不可說菩薩（Anabhilapya Bodhisattva，一位菩薩的名稱）說：『大德！這樣的法，沒有人能夠誹謗，也沒有人能夠接受。為什麼呢？如果有人誹謗或接受，應當知道這個人也將獲得同樣的法。大德！就像大力士一樣，弱小的人無法對他產生懷疑。我的法也是如此，如果有人沒有在無量佛的身邊種下善根，最終無法懷疑，也無法接受和持守。』 『善男子！根據我對你所說含義的理解，如果有人信奉這樣的法語，勝過在無量劫中修行佈施波羅蜜（Dana Paramita，佈施的完美）、持戒波羅蜜（Sila Paramita，持戒的完美）、忍辱波羅蜜（Ksanti Paramita，忍辱的完美）、精進波羅蜜（Virya Paramita，精進的完美）。』

【English Translation】 English version 'The nature of Dharmadhatu (the realm of all phenomena) is one, why is it said to be the realm of the Buddha and not something I can understand? If Dharmadhatu is one, then for what reason are all sentient beings not called Tathagata (the Thus-Gone One, an epithet of the Buddha)?' 'Bhante (Venerable Sir)! You wish to distinguish between sentient beings and the Tathagata.' 'Good man! As you said earlier, I do not wish to have any notion of difference between sentient beings and the Tathagata.' 'Bhante! Do you definitely think there is such a thing as 'non-arising'?' 'Good man! There is what is called Dharmadhatu.' 'Bhante! Do you also think there is a difference between evil and righteousness?' 'No, good man! Clinging to the distinction between evil and righteousness is delusion.' 'Bhante! Do you think there is a dharma that does not arise yet arises?' 'No, good man! If it does not arise, then it ultimately does not arise.' 'Bhante! Do you think that the dharma that does not arise has distinctions?' 'No, good man!' 'Bhante! If it is not so, why is it said that all sentient beings are not Tathagatas? If it is so, who are sentient beings? Who are Tathagatas?' 'Good man! I asked these questions because I understood this meaning earlier, in order to manifest wisdom.' 'Good man! If there are those who do not understand what you are saying, these sentient beings will fall into hell. Why? Because they will give rise to slander.' Anabhilapya Bodhisattva (the Unspeakable Bodhisattva) said: 'Bhante! Such a dharma, no one can slander, and no one can accept. Why? If there is someone who slanders or accepts, know that this person will also attain such a dharma. Bhante! Like a strong man, a weak person cannot doubt him. My dharma is also like this; if there is someone who has not planted good roots by the side of countless Buddhas, they will ultimately not be able to doubt, nor be able to accept and uphold it.' 'Good man! According to my understanding of the meaning of what you have said, if there is someone who believes in such a dharma, it surpasses practicing Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), and Virya Paramita (perfection of effort) for countless kalpas (eons).'

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、禪波羅蜜、世間般若波羅蜜。」

爾時，世尊贊舍利弗言：「善哉，善哉！如汝所說，若有信解如是語者，當知是人已於無量阿僧祇劫，修行如是六波羅蜜。若有不能信是語者，則不能得受佛記莂、成阿耨多羅三藐三菩提。若能信者則得受記、成阿耨多羅三藐三菩提。舍利弗！我念往昔無量劫中修六波羅蜜，以不能信如是語故，不得受記，不成阿耨多羅三藐三菩提。其後信已即得受記，成阿耨多羅三藐三菩提。是故當知，若有人能信解是語即得受記，成阿耨多羅三藐三菩提。」

不可說菩薩白佛言：「世尊！以何等分而得受記？若過去分得受記者，是義不然。何以故？是滅法故。若未來分得受記者，是亦不然。何以故？以未生故。若現在分得受記者，是亦不然。何以故？不可說故。若是三分無受記者，云何說言菩薩受記？」

佛言：「善男子！若有菩薩摩訶薩信不可說、知不可說、說不可說，于不可說不生怖畏，知不可說及色二法無有差別。受想行識，眼乃至意，佛法僧寶生死解脫，法界，不可說亦復如是，是名菩薩得忍辱分，得無生分，得無出分，得無取分，得無污分，得無有分，得無作分。具足成就如是等分，於一切法不生二相、二心二意、二分二緣。若有菩薩能如是觀，是名不去不來不住

【現代漢語翻譯】 現代漢語譯本：『禪那波羅蜜（禪定到達彼岸）、世間般若波羅蜜（世俗智慧到達彼岸）。』 那時，世尊讚歎舍利弗說：『好啊，好啊！正如你所說，如果有人相信並理解這些話，應當知道這個人已經在無量阿僧祇劫（極長的時間單位）中，修行了這六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧到達彼岸）。如果有人不能相信這些話，就不能得到佛的授記（預言成佛），成就阿耨多羅三藐三菩提（無上正等正覺）。如果能相信，就能得到授記，成就阿耨多羅三藐三菩提。舍利弗！我回憶往昔無量劫中修行六波羅蜜，因為不能相信這些話，所以沒有得到授記，沒有成就阿耨多羅三藐三菩提。後來相信了，就立刻得到授記，成就阿耨多羅三藐三菩提。因此應當知道，如果有人能相信並理解這些話，就能得到授記，成就阿耨多羅三藐三菩提。』 不可說菩薩（菩薩名號）對佛說：『世尊！以什麼樣的分位才能得到授記？如果說過去的分位得到授記，這個道理是不對的。為什麼呢？因為過去的分位是滅法的緣故。如果說未來的分位得到授記，這也是不對的。為什麼呢？因為未來分位還沒有產生的緣故。如果說現在的分位得到授記，這也是不對的。為什麼呢？因為現在是不可說的緣故。如果這過去、現在、未來三分都沒有授記，怎麼能說菩薩得到授記呢？』 佛說：『善男子！如果菩薩摩訶薩（大菩薩）相信不可說、知道不可說、說不可說，對於不可說不生恐懼，知道不可說和色（物質）這兩種法沒有差別。受（感受）、想（思維）、行（意志）、識（分別），眼乃至意（六根），佛法僧寶（佛教三寶），生死解脫，法界（宇宙萬法），不可說也是如此，這叫做菩薩得到忍辱分（忍耐的境界），得到無生分（不生不滅的境界），得到無出分（沒有出離的境界），得到無取分（沒有執取的境界），得到無污分（沒有污染的境界），得到無有分（沒有存在的境界），得到無作分（沒有造作的境界）。具足成就這些分位，對於一切法不生二相、二心二意、二分二緣。如果菩薩能這樣觀察，這就叫做不去不來不住。』

【English Translation】 English version: 『Dhyana Paramita (Perfection of Meditation), mundane Prajna Paramita (Perfection of worldly wisdom).』 At that time, the World Honored One praised Shariputra, saying: 『Excellent, excellent! As you have said, if there are those who believe and understand these words, it should be known that these people have already cultivated these Six Paramitas (Perfections of Giving, Morality, Patience, Diligence, Meditation, and Wisdom) for countless Asankhya Kalpas (immeasurably long periods of time). If there are those who cannot believe these words, then they cannot receive the Buddha's prediction (of Buddhahood), and cannot achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If they can believe, then they can receive the prediction and achieve Anuttara-samyak-sambodhi. Shariputra! I recall that in the past, in countless kalpas, I cultivated the Six Paramitas, but because I could not believe these words, I did not receive the prediction and did not achieve Anuttara-samyak-sambodhi. Later, after believing, I immediately received the prediction and achieved Anuttara-samyak-sambodhi. Therefore, it should be known that if there are those who can believe and understand these words, they will receive the prediction and achieve Anuttara-samyak-sambodhi.』 The Inexpressible Bodhisattva (name of a Bodhisattva) said to the Buddha: 『World Honored One! By what division is the prediction received? If the prediction is received by the past division, this principle is not correct. Why? Because the past division is a dharma of extinction. If the prediction is received by the future division, this is also not correct. Why? Because the future division has not yet arisen. If the prediction is received by the present division, this is also not correct. Why? Because the present is inexpressible. If there is no prediction in these three divisions of past, present, and future, how can it be said that a Bodhisattva receives a prediction?』 The Buddha said: 『Good man! If a Bodhisattva Mahasattva (Great Bodhisattva) believes in the inexpressible, knows the inexpressible, speaks of the inexpressible, and does not generate fear towards the inexpressible, and knows that the inexpressible and rupa (form) are not different. Feeling, perception, volition, consciousness, the eye to the mind (the six senses), the Buddha, Dharma, and Sangha (the Three Jewels), birth and death, liberation, the Dharmadhatu (the realm of all phenomena), the inexpressible is also like this. This is called the Bodhisattva obtaining the division of patience, obtaining the division of non-arising, obtaining the division of non-departure, obtaining the division of non-grasping, obtaining the division of non-defilement, obtaining the division of non-existence, obtaining the division of non-action. Having fully accomplished these divisions, towards all dharmas, they do not generate two aspects, two minds, two intentions, two divisions, or two conditions. If a Bodhisattva can observe in this way, this is called not going, not coming, not abiding.』

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，以不住故故無所作，無所作故無所愿求，無愿求故不斷不常。若無斷常即是中道，中道即是十二因緣，十二因緣無作無求。以是義故名為甚深。無有作者無有受者，以是義故複名甚深。不生而生不出而出，以是義故複名甚深。譬如熾火從因緣生，無有作者、無有受者。是火滅已，無有去處、無有來處。一切諸法亦復如是，無有作者、無有受者。善男子！若有菩薩能如是知，當知是人則得受記。」

爾時，世尊說是法時，八千菩薩得無生法忍。得是忍已，上升虛空七多羅樹，合掌恭敬而說偈言：

「若能觀是色陰分，　　及不可說無二相， 　是人即獲平等智，　　猶如先佛之所得。 　若觀受想行識陰，　　亦復如是無有二， 　能諦了知不可說，　　即得受記如先佛。 　若欲觀察入界等，　　及一切法無二相， 　無聲無字無有節，　　是故諸法不可說。 　不可說分三世分，　　即是一分無差別， 　實性真相悉平等，　　如是觀名義菩薩。 　貪慾瞋恚及愚癡，　　空無相愿悉平等， 　生死涅槃無差別，　　佛法僧寶亦無二。 　一切法義不可說，　　無有生滅如虛空， 　無作無受如火性，　　從緣而生非緣滅。 　滅已不知去來處，　　一切諸法亦如是， 　諸法皆從因緣生，　　因緣斷故

【現代漢語翻譯】 現代漢語譯本：因為不住于任何事物，所以沒有造作；因為沒有造作，所以沒有愿求；因為沒有愿求，所以既不是斷滅也不是恒常。如果沒有斷滅和恒常，那就是中道；中道就是十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），十二因緣沒有造作也沒有愿求。因為這個道理，所以稱為甚深。沒有作者也沒有受者，因為這個道理，又稱為甚深。不生而生，不出而出，因為這個道理，又稱為甚深。譬如熾熱的火焰從因緣而生，沒有作者，也沒有受者。這火焰熄滅后，沒有去處，也沒有來處。一切諸法也是這樣，沒有作者，也沒有受者。善男子！如果有菩薩能夠這樣理解，應當知道這個人就得到了授記（指佛對菩薩未來成佛的預言）。 當時，世尊宣說此法時，八千菩薩獲得了無生法忍（指對諸法不生不滅的真理的領悟）。獲得此忍后，他們上升到虛空七多羅樹（一種高大的樹）的高度，合掌恭敬地說了偈頌： 『如果能夠觀察色陰（指構成物質存在的五蘊之一）的組成部分，以及不可言說的無二之相，這個人就獲得了平等智（指對一切事物平等無差別的智慧），就像過去的佛所獲得的一樣。如果觀察受陰（指感受）、想陰（指思維）、行陰（指意志）、識陰（指意識），也同樣沒有二元對立，能夠真實地瞭解不可言說，就能夠像過去的佛一樣得到授記。如果想要觀察入界（指六根、六塵、六識）等，以及一切法無二之相，沒有聲音，沒有文字，沒有節律，所以諸法是不可言說的。不可言說的部分，三世（指過去、現在、未來）的部分，就是一部分，沒有差別，實性真相都是平等的，像這樣觀察就稱為義菩薩（指理解佛法真諦的菩薩）。貪慾、瞋恚和愚癡，空、無相、無愿都是平等的，生死和涅槃沒有差別，佛、法、僧三寶也沒有二元對立。一切法的意義都是不可言說的，沒有生滅，如同虛空，沒有造作，沒有承受，如同火的性質，從因緣而生，不是因緣滅。熄滅后不知道去處和來處，一切諸法也是這樣，諸法都從因緣而生，因緣斷滅，'

【English Translation】 English version: Because of not dwelling on anything, there is no action; because there is no action, there is no desire; because there is no desire, it is neither annihilation nor permanence. If there is neither annihilation nor permanence, that is the Middle Way; the Middle Way is the Twelve Links of Dependent Origination (referring to ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), and the Twelve Links of Dependent Origination have no action and no desire. Because of this principle, it is called profound. There is no creator and no receiver, because of this principle, it is again called profound. Not born yet born, not coming out yet coming out, because of this principle, it is again called profound. For example, a blazing fire arises from conditions, there is no creator, and there is no receiver. When this fire is extinguished, there is no place it goes to, and no place it comes from. All dharmas are also like this, there is no creator, and there is no receiver. Good man! If a Bodhisattva can understand in this way, know that this person will receive a prediction (referring to the Buddha's prediction of a Bodhisattva's future Buddhahood). At that time, when the World Honored One was speaking this Dharma, eight thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (referring to the realization of the truth that all dharmas neither arise nor cease). Having attained this forbearance, they rose into the sky to the height of seven Tala trees (a type of tall tree), and with their palms together respectfully spoke these verses: 'If one can observe the components of the form aggregate (one of the five aggregates that constitute material existence), and the inexpressible non-dual nature, that person will attain equal wisdom (referring to the wisdom of equality and non-difference of all things), just like what the past Buddhas attained. If one observes the feeling aggregate (referring to sensations), the perception aggregate (referring to thoughts), the mental formations aggregate (referring to volition), and the consciousness aggregate (referring to awareness), they are also without duality, and if one can truly understand the inexpressible, one can receive a prediction like the past Buddhas. If one wishes to observe the sense realms (referring to the six sense organs, six sense objects, and six consciousnesses), and all dharmas without duality, without sound, without words, without rhythm, therefore all dharmas are inexpressible. The inexpressible part, the part of the three times (referring to the past, present, and future), is one part, without difference, the true nature of reality is all equal, observing in this way is called a Bodhisattva of meaning (referring to a Bodhisattva who understands the true meaning of the Dharma). Greed, hatred, and delusion, emptiness, signlessness, and wishlessness are all equal, birth and death and Nirvana are without difference, the Buddha, Dharma, and Sangha (the Three Jewels) are also without duality. The meaning of all dharmas is inexpressible, without arising or ceasing, like space, without action, without reception, like the nature of fire, arising from conditions, not ceasing from conditions. After extinguishing, one does not know where it goes or where it comes from, all dharmas are also like this, all dharmas arise from conditions, when conditions cease,'

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名為滅。 　若法不生而不滅，　　亦復不常而不斷， 　即是甚深十二緣，　　更不從緣而出生。 　本無有生而今生，　　本無有出而今出， 　無有造作無受者，　　無有諸因及果報， 　亦復非有而非無，　　非有彼此二種相， 　亦不在內非在外，　　即是甚深十二緣。 　是法本無而今有，　　已有之法后還無， 　若是有法三世攝，　　當知性相如前說， 　若是內法外中無，　　外法之性內中無， 　一切諸法亦如是，　　是名第一真空義。 　一切眾生心本性，　　清凈無穢如虛空， 　凡夫不知心性故，　　說客煩惱之所染。 　若諸煩惱能污心，　　終不可凈如垢穢， 　諸客煩惱障覆故，　　說言凡夫心不凈。 　如其心性本凈者，　　一切眾生應解脫， 　以客煩惱障覆故，　　是故不得於解脫。 　心不能生次第心，　　心不能見次第心， 　一切諸心從緣生，　　是故次第心不斷。 　若能知見如是心，　　猶如虛空及幻相， 　是人即得心自在，　　亦能了知次第心。 　猶如幻師所作幻，　　無量世業師亦爾， 　如心眾生亦復然，　　若知即得心自在。 　若有能得如是忍，　　猶如幻法無因緣； 　若知如是不生貪，　　不由因緣得解脫。 　一切眾生諸心性，　　如來攝為

【現代漢語翻譯】 現代漢語譯本 名為滅（涅槃）。 如果法不生也不滅，也就不存在常與斷的說法，這便是甚深的十二因緣（十二緣起，指生命流轉的十二個環節），它不是從因緣中產生的。 本來沒有生，現在卻有了生；本來沒有出，現在卻有了出。沒有造作者，也沒有承受者，沒有諸因，也沒有果報。 它既非有，也非無；既非有此，也非有彼；既不在內，也不在外，這就是甚深的十二因緣。 此法本來沒有，現在卻有了；已經有的法，之後還會消失。如果是有法，被三世（過去、現在、未來）所攝，應當知道它的體性和現象如前面所說。 如果是內法，在外法中不存在；外法的體性，在內法中也不存在。一切諸法也是如此，這被稱為第一真空的意義。 一切眾生的心性，本來清凈無染，如同虛空。凡夫因為不瞭解心性，所以說被客塵煩惱所污染。 如果煩惱能夠污染心，那就永遠無法清凈，如同污垢一樣。因為客塵煩惱的遮蔽，所以說凡夫的心不清凈。 如果心性本來清凈，那麼一切眾生都應該解脫。正因為被客塵煩惱遮蔽，所以才無法得到解脫。 心不能生起次第的心，心也不能看見次第的心。一切諸心都是從因緣而生，所以次第的心不會斷絕。 如果能夠知見這樣的心，如同虛空和幻相一樣，這個人就能得到心的自在，也能瞭解次第的心。 如同幻術師所作的幻術，無量世的業力也是如此。如同心和眾生也是這樣，如果瞭解了就能得到心的自在。 如果有人能夠得到這樣的忍（安忍，指對真理的接受和堅持），如同幻法沒有因緣一樣；如果知道這樣就不會生起貪念，不通過因緣也能得到解脫。 一切眾生的心性，如來（佛陀）將其攝為

【English Translation】 English version It is called cessation (Nirvana). If a dharma neither arises nor ceases, it is also neither permanent nor discontinuous. This is the profound twelve nidanas (twelve links of dependent origination, referring to the twelve stages of the cycle of life), which do not arise from conditions. Originally there was no birth, but now there is birth; originally there was no coming forth, but now there is coming forth. There is no creator, nor is there a receiver; there are no causes, nor are there consequences. It is neither existent nor non-existent; neither this nor that; neither within nor without. This is the profound twelve nidanas. This dharma originally did not exist, but now it does; what exists will later cease to exist. If it is an existent dharma, encompassed by the three times (past, present, and future), one should know that its nature and appearance are as previously described. If it is an internal dharma, it does not exist in external dharmas; the nature of external dharmas does not exist in internal dharmas. All dharmas are like this, and this is called the meaning of the first emptiness. The nature of all sentient beings' minds is originally pure and undefiled, like the void. Ordinary people, because they do not understand the nature of the mind, say that it is defiled by adventitious afflictions. If afflictions could defile the mind, it would never be purified, like dirt. Because of the obstruction of adventitious afflictions, it is said that the minds of ordinary people are impure. If the nature of the mind were originally pure, then all sentient beings should be liberated. It is because of the obstruction of adventitious afflictions that liberation is not attained. The mind cannot give rise to successive minds, nor can the mind see successive minds. All minds arise from conditions, therefore successive minds are not interrupted. If one can know and see the mind in this way, like the void and like an illusion, that person will attain freedom of mind and will also understand successive minds. Like the illusions created by a magician, the karma of countless lifetimes is also like this. The mind and sentient beings are also like this; if one understands, one will attain freedom of mind. If one can attain such forbearance (acceptance and perseverance in truth), like an illusion without causes; if one knows this, one will not give rise to greed, and one can attain liberation without conditions. The nature of the minds of all sentient beings, the Tathagata (Buddha) encompasses as

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三世攝， 　猶如幻物無真性，　　眾生之心亦復然。 　心能了知諸眾生，　　眾生亦能了於心， 　心者非色不可見，　　如心眾生亦復然。 　如眾生性一切法，　　無為之性不可說， 　如來學得真法性，　　是故名為無礙智。 　一切凡夫不知見，　　流轉無量生死中， 　無明所覆迷於實，　　不知如爾及法界。 　法界之性如虛空，　　一切世間不能說， 　如來修集大慈悲，　　無字法中而演說。 　猶如世間六種味，　　各各不能自覺知， 　眾生雖說陰入界，　　而不能了其性相。 　眾生智慧不生滅，　　猶如虛空及以幻， 　遠離一切顛倒故，　　是則名為凈智慧。 　如來覺了一切法，　　無受無作如草木； 　若能觀察如是法，　　是人即得無生忍。 　若有無量諸菩薩，　　獲得如是忍辱者， 　是人即為無量佛，　　授其無上菩提記。 　若能放舍內外物，　　乃至不惜于身命， 　能調一切諸眾生，　　是人即為佛授記。 　若能清凈諸眾生，　　既清凈已不生慢， 　說諸眾生悉清凈，　　以是因緣得受記。 　若知諸法念念滅，　　為眾生故修忍辱， 　復能演說眾生忍，　　因是忍故得受記。 　遠離惡法勤精進，　　為修善法不休息。 　若能演說勤精進，　　因精進故

【現代漢語翻譯】 現代漢語譯本 三世（過去、現在、未來）所攝受的一切，就像幻象一樣沒有真實的自性，眾生的心也是如此。 心能夠了解一切眾生，眾生也能夠了解心，心不是有形可見的，就像心一樣，眾生也是如此。 就像眾生的本性一樣，一切法的無為本性是不可言說的，如來（佛）學習並證得了真實的法性，所以被稱為無礙智。 一切凡夫都不能知見，在無量的生死輪迴中流轉，被無明所覆蓋而迷惑于真實，不知道如是（真如）和法界（宇宙萬法）。 法界的本性就像虛空一樣，一切世間都無法用語言描述，如來修集大慈悲，在無文字的法中演說。 就像世間的六種味道，各自都不能自己覺知，眾生雖然說陰（五蘊）、入（六入）、界（十八界），卻不能瞭解它們的本性和現象。 眾生的智慧不生不滅，就像虛空和幻象一樣，遠離一切顛倒的認知，這就是所謂的清凈智慧。 如來覺悟了一切法，無所感受，無所作為，就像草木一樣；如果能夠這樣觀察一切法，這個人就能得到無生法忍（對法不生不滅的真理的領悟）。 如果有無量的菩薩，獲得了這樣的忍辱，這個人就相當於無量的佛，被授予無上菩提（最高覺悟）的記別（預言）。 如果能夠放下內外一切事物，甚至不吝惜自己的生命，能夠調伏一切眾生，這個人就會被佛授予記別。 如果能夠清凈一切眾生，清凈之後不生傲慢，宣說一切眾生都是清凈的，因為這個因緣而得到記別。 如果知道一切法念念生滅，爲了眾生而修忍辱，又能演說眾生的忍辱，因為這個忍辱而得到記別。 遠離惡法，勤奮精進，爲了修習善法而不休息。如果能夠演說勤奮精進，因為精進而

【English Translation】 English version All that is encompassed by the three times (past, present, and future) is like an illusion, without true self-nature; the minds of sentient beings are also like this. The mind can understand all sentient beings, and sentient beings can also understand the mind. The mind is not visible in form, and like the mind, sentient beings are also like this. Just like the nature of sentient beings, the unconditioned nature of all dharmas is inexpressible. The Tathagata (Buddha) learns and realizes the true nature of dharma, therefore, is called unobstructed wisdom. All ordinary beings cannot perceive this, they transmigrate in endless cycles of birth and death, obscured by ignorance and confused about reality, not knowing Suchness (Tathata) and the Dharmadhatu (realm of all phenomena). The nature of the Dharmadhatu is like space, which cannot be described by any worldly language. The Tathagata cultivates great compassion and expounds the Dharma in the realm of no words. Just like the six flavors in the world, each cannot perceive itself. Although sentient beings speak of the skandhas (five aggregates), the ayatanas (six sense bases), and the dhatus (eighteen elements), they cannot understand their nature and characteristics. The wisdom of sentient beings neither arises nor ceases, like space and illusion. By being free from all inverted perceptions, this is called pure wisdom. The Tathagata awakens to all dharmas, without feeling or action, like grass and trees. If one can observe all dharmas in this way, that person will attain the forbearance of non-arising (understanding the truth of the non-arising and non-ceasing of dharmas). If there are countless Bodhisattvas who attain such forbearance, that person is equivalent to countless Buddhas, and will be given the prediction of Anuttara-samyak-sambodhi (supreme enlightenment). If one can let go of all things, both internal and external, and even not cherish one's own life, and can tame all sentient beings, that person will be given a prediction by the Buddha. If one can purify all sentient beings, and after purifying them, does not become arrogant, and proclaims that all sentient beings are pure, because of this cause, one will receive a prediction. If one knows that all dharmas arise and cease in every moment, and cultivates forbearance for the sake of sentient beings, and can also expound the forbearance of sentient beings, because of this forbearance, one will receive a prediction. One should stay away from evil dharmas and diligently practice, without rest, to cultivate good dharmas. If one can expound diligent practice, because of diligent practice

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得受記。 　一切諸法本性凈，　　平等無差如虛空， 　若能演說是平等，　　因三昧故得受記。 　若能知法不可說，　　說時不生於怖畏， 　能以方便化眾生，　　因是智故得受記。」

爾時，魔王將四種兵：車兵、馬兵、象兵、步兵來至佛所。魔自化身作比丘像，語不可說菩薩言：「善男子！魔王波旬今將四兵來至佛所，汝今欲設何等方便？」

不可說言：「彼若來者，我當令其發阿耨多羅三藐三菩提心。」

比丘言：「善男子！彼魔波旬都無善心，云何能令發菩提心？」

不可說言：「我當調伏令得善心，得善心已，以是因緣發阿耨多羅三藐三菩提心。云何調伏？我當往彼他化自在，王其境界，彼當屬我。既屬我已，我當隨意而調伏之。」

爾時，波旬聞是語已心生憂怖，即欲退還而不能得。復作是念：「我於今者既不被縛又不得解，亦復不能作神通力。」

時魔即聞空中聲曰：「是不可說神通之力。」

魔王波旬即時便前，向不可說禮拜懺悔而作是言：「我今舍離一切魔業。」

不可說言：「波旬！誰繫縛汝？」

波旬答言：「善男子！我無系放，而不能行。」

不可說言：「善男子！如汝今者不繫不放而不能行，一切眾生亦復如是，

【現代漢語翻譯】 現代漢語譯本 得受記。 一切諸法本性清凈，平等無差別如同虛空，若能宣說這平等之理，因三昧的緣故就能得到授記。 若能了知佛法不可言說，在宣說時心中不生恐懼，能以方便法門教化眾生，因為這種智慧的緣故就能得到授記。 這時，魔王率領四種軍隊：車兵、馬兵、象兵、步兵來到佛陀所在之處。魔王自己化身成比丘的模樣，對不可說菩薩說：『善男子！魔王波旬現在率領四種軍隊來到佛陀這裡，你現在打算用什麼方法應對？』 不可說菩薩說：『他們如果來了，我當讓他們發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 比丘說：『善男子！那個魔王波旬根本沒有善心，怎麼能讓他發起菩提心呢？』 不可說菩薩說：『我當調伏他，使他生起善心，得到善心之後，以此因緣發起阿耨多羅三藐三菩提心。如何調伏呢？我目前往他化自在天（欲界第六天），統治他的境界，他將歸屬於我。既然歸屬於我，我當隨意調伏他。』 這時，波旬聽到這些話後心中感到憂愁恐懼，想要退回去卻不能。又想：『我現在既沒有被束縛，也沒有被釋放，也不能施展神通力。』 這時，魔王聽到空中傳來聲音說：『這是不可說的神通之力。』 魔王波旬立刻上前，向不可說菩薩禮拜懺悔，並說：『我現在捨棄一切魔業。』 不可說菩薩說：『波旬！是誰束縛了你？』 波旬回答說：『善男子！我沒有被束縛也沒有被釋放，卻不能行動。』 不可說菩薩說：『善男子！正如你現在不被束縛也不被釋放卻不能行動一樣，一切眾生也是如此，』

【English Translation】 English version Receive prediction. All dharmas are pure in their essence, equal and without difference like space. If one can expound this equality, one will receive prediction because of samadhi (meditative absorption). If one knows that the Dharma is inexpressible, and does not generate fear when speaking, and can skillfully transform sentient beings, one will receive prediction because of this wisdom. At that time, the Mara King (demon king) led four kinds of troops: chariots, horses, elephants, and infantry, to the place where the Buddha was. The Mara himself transformed into the appearance of a Bhikshu (monk) and said to the Bodhisattva Inexpressible, 'Good man! Mara King Papiyas (demon king) is now leading four kinds of troops to the Buddha's place. What means do you intend to use?' The Inexpressible said, 'If they come, I will cause them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Bhikshu said, 'Good man! That Mara Papiyas has no good mind at all, how can you make him generate the Bodhi mind?' The Inexpressible said, 'I will subdue him and make him generate a good mind. Having obtained a good mind, he will, through this cause, generate the mind of Anuttara-samyak-sambodhi. How will I subdue him? I will go to the Paranirmitavasavartin (heaven of control over others' creations), rule his realm, and he will belong to me. Once he belongs to me, I will subdue him as I please.' At that time, Papiyas, upon hearing these words, felt worried and fearful, and wanted to retreat but could not. He thought, 'Now I am neither bound nor released, and I cannot use my supernatural powers.' Then, the Mara heard a voice in the sky saying, 'This is the power of the Inexpressible's supernatural abilities.' Mara King Papiyas immediately went forward, bowed to the Inexpressible, repented, and said, 'I now abandon all Mara's deeds.' The Inexpressible said, 'Papiyas! Who has bound you?' Papiyas replied, 'Good man! I am neither bound nor released, yet I cannot move.' The Inexpressible said, 'Good man! Just as you are now neither bound nor released yet cannot move, so it is with all sentient beings.'

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無系無放而不能行。何以故？無明愛等顛倒繫縛，不得解脫。波旬！汝今若欲壞繫縛者，應當速發阿耨多羅三藐三菩提心。」

波旬答言：「善男子！一切眾產生就幾法，能發無上菩提心耶？」

「波旬！眾產生就十六種法，能發阿耨多羅三藐三菩提心。何等十六？所謂常修上心瑩磨諸根，勤修諸善莊嚴功德，至心持戒不生悔厭，修集大悲憐愍眾生，信佛世尊有大慈悲，為諸眾生受行諸苦，能壞眾生所有苦惱，調伏諸根具足正念，心無所畏不求諸有，樂求佛智不樂二乘，受樂無慢受苦無悔，恭敬智慧破壞憍慢，知恩報恩具足身力，護持正法不斷三寶，是名十六。善男子！若有眾生具如是法，當知是人能發阿耨多羅三藐三菩提心。」

波旬言：「善男子！眾生若具如是等法，能發阿耨多羅三藐三菩提心者，我今實無如是等法，云何能發無上道心？」

不可說言：「波旬！譬如種樹為華果實，初雖未有，當知其後必得不疑。眾生若為向菩提心行，亦復如是，雖未現有，漸漸當得是十六法。」

波旬言：「善哉，善哉！善男子！如汝所說。」說是法時，天與人眾三萬二千，發阿耨多羅三藐三菩提心。

波旬言：「善男子！云何名為向菩提心行？」

「善男子！有三十二法，向菩

【現代漢語翻譯】 現代漢語譯本： 沒有被束縛也沒有被放開，所以無法行動。這是為什麼呢？因為無明（avidya，指對真理的無知）、愛慾等顛倒的束縛，使人無法解脫。波旬（Papiyas，魔王）！你如果想要破壞這些束縛，就應當儘快發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 波旬回答說：『善男子！一切眾生要成就多少種法，才能發起無上菩提心呢？』 『波旬！眾生要成就十六種法，才能發起阿耨多羅三藐三菩提心。是哪十六種呢？就是：經常修習上等心來磨礪諸根（indriya，指眼、耳、鼻、舌、身、意六根），勤奮修習各種善行來莊嚴功德，至誠持戒而不生後悔厭倦，修集大悲心來憐憫眾生，相信佛世尊具有大慈悲心，爲了眾生而承受各種苦難，能夠破除眾生的一切苦惱，調伏諸根並具足正念，心中無所畏懼不貪求諸有（bhava，指三界輪迴），樂於追求佛的智慧而不樂於二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘），享受快樂時不驕慢，承受痛苦時不後悔，恭敬智慧並破除驕慢，知恩圖報並具足身力，護持正法使三寶（buddha，佛；dharma，法；sangha，僧）不斷絕，這就是十六種。善男子！如果有眾生具備這些法，應當知道這個人能夠發起阿耨多羅三藐三菩提心。』 波旬說：『善男子！眾生如果具備這些法，就能發起阿耨多羅三藐三菩提心，我現在實在沒有這些法，怎麼能發起無上道心呢？』 不可說回答說：『波旬！譬如種植樹木是爲了開花結果，雖然最初沒有，但應當知道之後必定會得到，不會有疑問。眾生如果爲了趨向菩提心而修行，也是如此，雖然現在還沒有，但會漸漸得到這十六種法。』 波旬說：『好啊，好啊！善男子！正如你所說。』當說此法時，天人和大眾三萬二千人，都發起了阿耨多羅三藐三菩提心。 波旬說：『善男子！什麼叫做趨向菩提心的修行呢？』 『善男子！有三十二法，是趨向菩提心的修行。

【English Translation】 English version: It cannot move without being bound or released. Why is that? Because of the binding of ignorance (avidya), craving, and other inverted attachments, one cannot attain liberation. Papiyas (Mara)! If you wish to break these bonds, you should quickly generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment).' Papiyas replied, 'Good man! How many qualities must all beings possess to generate the supreme bodhi mind?' 'Papiyas! Beings must possess sixteen qualities to generate the mind of anuttara-samyak-sambodhi. What are these sixteen? They are: constantly cultivating a superior mind to refine the senses (indriya), diligently cultivating all good deeds to adorn merit, sincerely upholding precepts without regret or weariness, cultivating great compassion to pity all beings, believing that the World Honored One Buddha has great compassion, enduring all kinds of suffering for the sake of beings, being able to destroy all the sufferings of beings, subduing the senses and possessing right mindfulness, having no fear in the mind and not seeking any existence (bhava), delighting in seeking the wisdom of the Buddha and not delighting in the two vehicles (sravaka-yana and pratyekabuddha-yana), not being arrogant when experiencing pleasure, not regretting when experiencing suffering, respecting wisdom and destroying arrogance, knowing gratitude and repaying kindness, possessing physical strength, protecting the true Dharma and not allowing the Three Jewels (buddha, dharma, sangha) to be discontinued. These are the sixteen. Good man! If any being possesses these qualities, know that this person can generate the mind of anuttara-samyak-sambodhi.' Papiyas said, 'Good man! If beings possess these qualities, they can generate the mind of anuttara-samyak-sambodhi. I do not possess these qualities, how can I generate the supreme mind of enlightenment?' The Ineffable One replied, 'Papiyas! It is like planting a tree for flowers and fruits. Although they are not there at first, know that they will surely be obtained later without doubt. If beings practice towards the bodhi mind, it is the same. Although they are not present now, they will gradually obtain these sixteen qualities.' Papiyas said, 'Excellent, excellent! Good man! It is as you say.' When this Dharma was spoken, thirty-two thousand gods and humans generated the mind of anuttara-samyak-sambodhi. Papiyas said, 'Good man! What is called practice towards the bodhi mind?' 'Good man! There are thirty-two practices that are towards the bodhi mind.'

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提心而得增長。何等三十二？一者、至心；二者、定心；三者、凈心；四者、欲心；五者、不放逸心；六者、修集善法；七者、莊嚴趣向無上菩提；八者、能以四攝攝取眾生；九者、樂行方便；十者、調伏眾生；十一者、能熟眾生；十二者、能知因緣；十三者、勤行精進；十四者、親近善友；十五者、具足信心；十六者、具足信心故便生歡喜；十七者、供養恭敬師長和上有德之人；十八者、能瞻病苦；十九者、能善思惟；二十者、如法而住；二十一者、為護法故不惜身命；二十二者、成就總持；二十三者、具足念心；二十四者、能說深法；二十五者、具足智慧；二十六者、具足諸力；二十七者、愿于菩提；二十八者、不捨眾生；二十九者、修集慈悲喜捨之心；三十者、游于生死心不生悔；三十一者、為受身故莊嚴福德，為發凈愿莊嚴智慧；三十二者、知一切法不可宣說。是名三十二。菩薩若能增長是法，必得阿耨多羅三藐三菩提。

「善男子！譬如秋夜初月增長亦明亦凈，眾生未發菩提之心，具足如是三十二法，亦復如是。

「善男子！菩薩若能具足如是三十二法得妙色相，常為天人之所供養，能捨一切不求果報，發大誓願凈於三世。持戒完凈不漏不破，修于忍辱得從聞善，無生法忍莊嚴善法，身心寂靜

【現代漢語翻譯】 現代漢語譯本 通過專注而獲得增長。哪三十二種呢？第一，至誠之心；第二，禪定之心；第三，清凈之心；第四，愿欲之心；第五，不放逸之心；第六，修習善法；第七，莊嚴地趨向無上菩提（無上正等正覺）；第八，能以四攝（佈施、愛語、利行、同事）攝取眾生；第九，樂於實行方便法門；第十，調伏眾生；第十一，能使眾產生熟；第十二，能知曉因緣；第十三，勤奮精進；第十四，親近善友；第十五，具足信心；第十六，因具足信心而生歡喜；第十七，供養恭敬師長和有德之人；第十八，能照顧病苦之人；第十九，能善於思惟；第二十，如法而住；第二十一，爲了護持佛法而不惜身命；第二十二，成就總持（記憶和理解佛法）；第二十三，具足正念；第二十四，能宣說甚深佛法；第二十五，具足智慧；第二十六，具足諸種力量；第二十七，發願證得菩提；第二十八，不捨棄眾生；第二十九，修習慈悲喜捨之心；第三十，遊歷生死輪迴而心不生悔恨；第三十一，爲了受生而莊嚴福德，爲了發起清凈願望而莊嚴智慧；第三十二，了知一切法不可言說。這稱為三十二種。菩薩如果能增長這些法，必定能證得阿耨多羅三藐三菩提（無上正等正覺）。 『善男子！譬如秋夜初月增長，既明亮又清凈，眾生未發菩提之心，具足這三十二種法，也像這樣。』 『善男子！菩薩如果能具足這三十二種法，就能獲得美好的色相，常為天人所供養，能捨棄一切而不求回報，發起大誓願來清凈三世（過去、現在、未來）。持戒圓滿清凈，沒有遺漏和破損，修習忍辱，能從聽聞中獲得善法，以無生法忍（對一切法不生不滅的理解）來莊嚴善法，身心寂靜。』

【English Translation】 English version Growth is attained through focused mind. What are the thirty-two? First, a sincere mind; second, a concentrated mind; third, a pure mind; fourth, a desiring mind; fifth, a non-negligent mind; sixth, cultivating good dharmas; seventh, adorning the path towards Anuttara-samyak-sambodhi (supreme perfect enlightenment); eighth, being able to gather beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation); ninth, delighting in practicing skillful means; tenth, taming beings; eleventh, being able to mature beings; twelfth, being able to understand causes and conditions; thirteenth, diligently practicing vigor; fourteenth, associating with good friends; fifteenth, possessing complete faith; sixteenth, because of possessing complete faith, joy arises; seventeenth, making offerings and respecting teachers and virtuous elders; eighteenth, being able to care for the sick; nineteenth, being able to contemplate well; twentieth, abiding in accordance with the Dharma; twenty-first, not sparing one's life for the sake of protecting the Dharma; twenty-second, accomplishing dharani (retention and understanding of the Dharma); twenty-third, possessing mindfulness; twenty-fourth, being able to speak profound Dharma; twenty-fifth, possessing wisdom; twenty-sixth, possessing all powers; twenty-seventh, aspiring to Bodhi; twenty-eighth, not abandoning beings; twenty-ninth, cultivating loving-kindness, compassion, joy, and equanimity; thirtieth, wandering in samsara (cycle of birth and death) without regret; thirty-first, adorning merit for the sake of taking birth, and adorning wisdom for the sake of generating pure vows; thirty-second, knowing that all dharmas are inexpressible. These are called the thirty-two. If a Bodhisattva can increase these dharmas, they will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 『Good man! Just as the new moon in the autumn night grows, becoming both bright and pure, so too are beings who have not yet generated the mind of Bodhi, but possess these thirty-two dharmas.』 『Good man! If a Bodhisattva can possess these thirty-two dharmas, they will attain beautiful physical characteristics, will always be revered by gods and humans, will be able to give up everything without seeking reward, and will generate great vows to purify the three times (past, present, and future). They will uphold the precepts completely and purely, without any omissions or violations, will cultivate patience, will gain good dharmas from hearing, will adorn good dharmas with the forbearance of non-origination (understanding that all dharmas are neither created nor destroyed), and will have a peaceful body and mind.』

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不貪善根。終不修集愛味諸禪，亦不修集緣眾生慈，唯修法緣、無緣之慈，修集大悲作他所作，知恩報恩不捨眾生。樂聽正法如聞而說，演說法時無有食想，能調自他離貪恚心，以四攝法攝取眾生，修行福智二種莊嚴。毗婆舍那及舍摩他，具足念心凈諸威儀，成就獲得四無礙智，身口意業從於智慧，其心堅固無有退轉，常能利益一切眾生。

「波旬！為諸眾生入佛法故，示有文字音聲演說，第一義中都無如是文字聲說，是則名為一切法性，一切法性性不可說。」

波旬言：「善男子！若一切法不可說者，菩薩云何發大誓願向于菩提？」

不可說言：「波旬！譬如虛空其性無邊，是中寧可作井池不？」

「不也。善男子！」

「波旬！若一切法性無不可說者，終不可證不可宣說。」

波旬言：「云何名為發菩提心？」

不可說言：「了知貪性則名發心。若復了知瞋癡慳妒、陰入諸界、無明行識名色六入乃至生老病死大苦，是名發心。」

波旬言：「一切諸法有何等性？」

「波旬！一切諸法無出是性。」

波旬言：「云何無出？」

「夫無出者即無魔跡。魔跡即是我及我所，離我我所是名無出。覺觀因緣行想聚取，說想非想、生滅善惡、有漏無漏

【現代漢語翻譯】 現代漢語譯本：不貪著于善的根基。最終不修習那些帶有愛慾滋味的禪定，也不修習以眾生為對象的慈悲，只修習以法為對象的慈悲和無緣大慈，修習大悲心以承擔他人的責任，知恩圖報，不捨棄眾生。樂於聽聞正法，聽聞后如實宣說，演說佛法時沒有飲食的念頭，能夠調伏自己和他人的貪嗔之心，用四攝法來攝受眾生，修行福德和智慧兩種莊嚴。修習毗婆舍那（Vipassanā，內觀）和舍摩他（Samatha，止觀），具足正念，清凈各種威儀，成就獲得四無礙智，身口意三業都依從於智慧，內心堅定不退轉，常常能夠利益一切眾生。 『波旬（Pāpīyas，魔王）！爲了讓眾生進入佛法，才示現用文字和音聲來演說，但在第一義諦中，根本沒有這樣的文字和音聲的說法，這被稱為一切法的本性，一切法的本性是不可言說的。』 波旬說：『善男子！如果一切法都不可說，菩薩如何發起大誓願，趨向菩提（bodhi，覺悟）呢？』 不可說回答說：『波旬！譬如虛空，它的本性是無邊無際的，在虛空中難道可以開鑿水井或池塘嗎？』 『不能。善男子！』 『波旬！如果一切法的本性沒有不可說的，最終就無法證得，也無法宣說。』 波旬說：『什麼叫做發菩提心？』 不可說回答說：『了知貪慾的本性就叫做發心。如果進一步了知嗔恨、愚癡、慳吝、嫉妒、五陰（skandha，構成個體的五種要素）、十二入（āyatana，感官與對像）、十八界（dhātu，構成經驗的要素）、無明、行、識、名色、六入，乃至生老病死這些大苦，這就叫做發心。』 波旬說：『一切諸法有什麼樣的本性？』 『波旬！一切諸法都沒有超出這種本性。』 波旬說：『如何叫做沒有超出？』 『所謂沒有超出，就是沒有魔的軌跡。魔的軌跡就是我以及我所擁有的，離開我以及我所擁有的，就叫做沒有超出。覺觀、因緣、行、想的聚集和執取，說想非想、生滅、善惡、有漏無漏，

【English Translation】 English version: Not being greedy for the roots of goodness. Ultimately, not cultivating the meditative states that are flavored with craving, nor cultivating compassion directed towards sentient beings, but only cultivating compassion based on the Dharma and boundless compassion, cultivating great compassion to take on the responsibilities of others, knowing gratitude and repaying kindness, not abandoning sentient beings. Delight in hearing the true Dharma, and after hearing it, speak it truthfully, having no thought of food when expounding the Dharma, being able to tame one's own and others' greed and anger, using the four means of gathering to embrace sentient beings, cultivating the two adornments of merit and wisdom. Practicing Vipassanā (insight meditation) and Samatha (calm abiding meditation), possessing mindfulness, purifying all forms of conduct, achieving the four unobstructed knowledges, with body, speech, and mind all following wisdom, with a firm and unretreating mind, always being able to benefit all sentient beings. 『Pāpīyas (Mara)! For the sake of leading sentient beings into the Buddha's Dharma, it is shown through words and sounds, but in the ultimate truth, there are no such words and sounds, this is called the nature of all dharmas, and the nature of all dharmas is inexpressible.』 Pāpīyas said, 『Good man! If all dharmas are inexpressible, how can a Bodhisattva make great vows towards Bodhi (enlightenment)?』 The Inexpressible replied, 『Pāpīyas! For example, space, its nature is boundless, can one dig wells or ponds in space?』 『No. Good man!』 『Pāpīyas! If the nature of all dharmas had something that was not inexpressible, it could ultimately not be realized or proclaimed.』 Pāpīyas said, 『What is called the arising of the Bodhi mind?』 The Inexpressible replied, 『Knowing the nature of greed is called the arising of the mind. If one further knows anger, ignorance, stinginess, jealousy, the five skandhas (aggregates), the twelve āyatanas (sense bases), the eighteen dhātus (elements), ignorance, formations, consciousness, name and form, the six entrances, and even the great sufferings of birth, old age, sickness, and death, this is called the arising of the mind.』 Pāpīyas said, 『What is the nature of all dharmas?』 『Pāpīyas! All dharmas do not go beyond this nature.』 Pāpīyas said, 『How is it that they do not go beyond?』 『That which does not go beyond is the absence of the traces of Mara. The traces of Mara are the self and what belongs to the self, and to be free from the self and what belongs to the self is called not going beyond. The gathering and grasping of perception, conditions, formations, and thoughts, the saying of thought and non-thought, arising and ceasing, good and evil, defiled and undefiled,

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、有為無為、世及出世，即是魔跡；若無如是即是無出。」說是法時，八千菩薩得無生忍。

虛空之中出如是聲：「善哉，善哉！波旬！」說是法時八千菩薩得無生忍。

波旬言：「善男子！菩薩具足何等法故得無生忍？」

空中聲曰：「修集具足六波羅蜜得無生忍。」

爾時，不可說菩薩白佛言：「世尊！唯愿如來為諸菩薩說不可說。」

佛言：「善男子！若有菩薩行檀波羅蜜時，觀身如幻，觀受如夢，觀于菩提猶如虛空，行施之時不見一法，是名檀波羅蜜不可宣說。若有菩薩觀戒戒地、毀戒及地，觀諸眾生無有我性，觀於法性，是名持戒不毀破戒。具足戒已不發三眼：一、持戒眼；二、破戒眼；三、菩薩眼。雖復持戒不求一法，不見菩提去來現在，是名尸波羅蜜不可宣說。

「善男子！若有菩薩觀諸眾生不生不出而修于忍，觀于菩提眾生諸法皆悉空寂，眾生空中無瞋喜心，亦復不覺一法怨相而修于忍，亦復不覺遠離一法而修于忍，是名羼提波羅蜜不可宣說。

「善男子！若有菩薩勤行精進，都不見有身口意等一法是生、一法是滅，而修精進不壞法界，為度眾生而修莊嚴，于空無我不生錯亂，為欲具足一切佛法而行莊嚴。聞說佛法即是無法，於是事中不生恐怖，清凈莊

【現代漢語翻譯】 現代漢語譯本：執著于『有為』（saṃskṛta，指有生滅變化的現象）和『無為』（asaṃskṛta，指無生滅變化的真理），執著于『世間』（loka，指凡俗世界）和『出世間』（lokottara，指超越凡俗的境界），這些都是魔的軌跡；如果沒有任何這樣的執著，那就是沒有出離。』當佛陀說此法時，八千位菩薩證得了無生法忍（anutpattika-dharma-kṣānti，指對諸法不生不滅的真理的領悟）。 虛空中傳來這樣的聲音：『善哉，善哉！波旬（Pāpīyas，魔王）！』當佛陀說此法時，八千位菩薩證得了無生法忍。 波旬說：『善男子！菩薩具足什麼樣的法才能證得無生法忍？』 空中的聲音說：『修習圓滿六波羅蜜（ṣaṭ pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）就能證得無生法忍。』 這時，不可說菩薩（anabhilāpya bodhisattva）對佛說：『世尊！請如來為諸菩薩宣說不可說之法。』 佛說：『善男子！如果菩薩在行佈施波羅蜜（dāna-pāramitā，指佈施的圓滿）時，觀身如幻，觀受如夢，觀菩提（bodhi，指覺悟）猶如虛空，行佈施時不見一法，這叫做佈施波羅蜜不可宣說。如果菩薩觀察持戒（śīla，指戒律）的戒地、毀戒及地，觀察諸眾生沒有我性（ātman，指實體性的自我），觀察法性（dharma-tā，指諸法的真實本性），這叫做持戒而不毀破戒。具足戒之後不生起三種眼：一、持戒眼；二、破戒眼；三、菩薩眼。雖然持戒，但不追求一法，不見菩提的過去、現在、未來，這叫做尸波羅蜜（śīla-pāramitā，指持戒的圓滿）不可宣說。 『善男子！如果菩薩觀察諸眾生不生不出而修忍辱（kṣānti，指忍耐），觀察菩提、眾生、諸法都空寂，眾生空中沒有嗔喜之心，也不覺察一法怨相而修忍辱，也不覺察遠離一法而修忍辱，這叫做羼提波羅蜜（kṣānti-pāramitā，指忍辱的圓滿）不可宣說。 『善男子！如果菩薩勤行精進（vīrya，指努力），都不見有身口意等一法是生、一法是滅，而修精進不壞法界（dharma-dhātu，指諸法存在的根本），爲了度化眾生而修莊嚴，對於空無我（śūnyatā，指空性；anātman，指無我）不生錯亂，爲了具足一切佛法而行莊嚴。聽聞佛法即是無法，在這樣的事中不生恐怖，清凈莊嚴。』

【English Translation】 English version: Attachment to 『conditioned』 (saṃskṛta, referring to phenomena that arise and cease) and 『unconditioned』 (asaṃskṛta, referring to the truth that does not arise or cease), attachment to 『the world』 (loka, referring to the mundane world) and 『transcendence of the world』 (lokottara, referring to the realm beyond the mundane), these are the traces of Mara; if there is no such attachment, then there is no departure.』 When the Buddha spoke this Dharma, eight thousand Bodhisattvas attained the tolerance of the non-arising of dharmas (anutpattika-dharma-kṣānti, referring to the realization of the truth that all dharmas neither arise nor cease). From the void came such a voice: 『Well done, well done! Pāpīyas (Mara, the demon king)!』 When the Buddha spoke this Dharma, eight thousand Bodhisattvas attained the tolerance of the non-arising of dharmas. Pāpīyas said: 『Good man! What kind of Dharma does a Bodhisattva need to possess in order to attain the tolerance of the non-arising of dharmas?』 The voice from the void said: 『By cultivating and perfecting the six pāramitās (ṣaṭ pāramitā, referring to the six perfections of giving, morality, patience, effort, meditation, and wisdom), one can attain the tolerance of the non-arising of dharmas.』 At that time, the Inexpressible Bodhisattva (anabhilāpya bodhisattva) said to the Buddha: 『World Honored One! May the Tathāgata explain the inexpressible Dharma for all Bodhisattvas.』 The Buddha said: 『Good man! If a Bodhisattva, when practicing the perfection of giving (dāna-pāramitā, referring to the perfection of giving), observes the body as an illusion, observes feelings as a dream, observes bodhi (bodhi, referring to enlightenment) as empty space, and when giving, does not see a single dharma, this is called the inexpressible perfection of giving. If a Bodhisattva observes the ground of precepts (śīla, referring to moral discipline), the breaking of precepts, and the ground, observes that all beings have no self (ātman, referring to a substantial self), and observes the nature of dharmas (dharma-tā, referring to the true nature of all dharmas), this is called upholding precepts without breaking them. Having perfected the precepts, one does not give rise to three kinds of eyes: first, the eye of upholding precepts; second, the eye of breaking precepts; third, the eye of a Bodhisattva. Although upholding precepts, one does not seek a single dharma, and does not see the past, present, or future of bodhi, this is called the inexpressible perfection of morality (śīla-pāramitā, referring to the perfection of morality).』 『Good man! If a Bodhisattva observes that all beings neither arise nor cease and cultivates patience (kṣānti, referring to forbearance), observes that bodhi, beings, and all dharmas are empty and still, that in the emptiness of beings there is no anger or joy, and does not perceive a single dharma as an object of resentment while cultivating patience, and does not perceive the separation from a single dharma while cultivating patience, this is called the inexpressible perfection of patience (kṣānti-pāramitā, referring to the perfection of patience).』 『Good man! If a Bodhisattva diligently practices effort (vīrya, referring to diligence), does not see a single dharma such as body, speech, or mind as arising or ceasing, and cultivates effort without destroying the dharma-dhātu (dharma-dhātu, referring to the fundamental basis of the existence of all dharmas), cultivates adornment for the sake of liberating beings, does not become confused about emptiness and no-self (śūnyatā, referring to emptiness; anātman, referring to no-self), and practices adornment in order to perfect all Buddha-dharmas. Hearing that the Buddha-dharma is no-dharma, one does not become afraid in this matter, and is purely adorned.』

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嚴如來世界，雖復莊嚴觀之如空，亦不莊嚴轉於法輪。何以故？一切法性不可說故。是名毗梨耶波羅蜜不可宣說。

「善男子！若有菩薩修禪波羅蜜，修已不見過去心性，凈本性已不見住處，亦復不見貪恚癡心、上中下心及無貪恚，愚癡慧心亦不分別。何以故？如貪恚癡性，無貪恚癡亦復如是，如是觀已亦入禪定，亦不能作平等平等，亦不能以不平等法而作平等，亦能了知陰界諸入、善惡凈穢、有漏無漏、世間出世間、生死涅槃對治等法，是名禪波羅蜜不可宣說。

「善男子！云何名為不可宣說般若波羅蜜？若無慧行，無我我所眾生壽命士夫，常斷有無等見，欲界色界及無色界，是名無行。無有諍訟、無去無來，是則名為隨於慧行。離無明闇及惡邪見，觀如是法即真實觀。

「善男子！火災起時一切燒盡，無有因緣唯除虛空。菩薩行是不可宣說般若波羅蜜時，亦復如是無有因緣，見一切法本性盡滅，以方便故為諸眾生宣說涅槃。亦知眾生無有名字，以方便故宣說名字，以慧力故知過去未來說于出滅。雖復了知無有身心，以方便故說于身心。

「雖知諸法不可宣說，為眾生故方便而說。雖知無施及以受者，以方便故說施說受。雖知諸法本性清凈，以方便故說有禁戒。雖知諸法本無瞋性，以方便

【現代漢語翻譯】 現代漢語譯本：如來所處的莊嚴世界，即使再莊嚴，觀看起來也如同虛空，並非真正的莊嚴，而是在其中轉動法輪（佛法的教義）。為什麼呢？因為一切法的本性都無法用言語表達。這被稱為毗梨耶波羅蜜（精進波羅蜜）的不可宣說。 善男子！如果菩薩修習禪波羅蜜（禪定波羅蜜），修習之後，不執著於過去的心性，凈化了本性之後也不執著于任何住處，也不執著于貪、嗔、癡的心，不執著于上、中、下等分別心，以及無貪、無嗔、無癡的智慧心，也不做任何分別。為什麼呢？因為貪、嗔、癡的本性，與無貪、無嗔、無癡的本性一樣，都是空性的。這樣觀察之後，也能進入禪定，但不會執著于平等或不平等，也不會用不平等的方法來追求平等。他能了知五蘊（陰）、十二處（界）、十八界（入）、善惡凈穢、有漏無漏、世間出世間、生死涅槃等對治之法。這被稱為禪波羅蜜的不可宣說。 善男子！什麼叫做不可宣說的般若波羅蜜（智慧波羅蜜）？如果沒有智慧的修行，沒有我、我所、眾生、壽命、士夫等執著，沒有常、斷、有、無等錯誤的見解，沒有欲界（）和無慾界（）的執著，這就叫做無行。沒有爭論，沒有來去，這就叫做隨順智慧的修行。遠離無明的黑暗和錯誤的邪見，這樣觀察法就是真實的觀察。 善男子！當火災發生時，一切都會被燒盡，沒有任何因緣，除了虛空。菩薩在修行這不可宣說的般若波羅蜜時，也是如此，沒有任何因緣，看到一切法的本性都歸於寂滅。爲了方便眾生，他會宣說涅槃。他也知道眾生沒有名字，但爲了方便，他會宣說名字。他以智慧的力量知道過去、未來，並說出滅盡。雖然他知道沒有身心，但爲了方便，他會說身心。 雖然知道一切法都不可宣說，但爲了眾生，他會方便地說。雖然知道沒有施者和受者，但爲了方便，他會說施與受。雖然知道一切法的本性清凈，但爲了方便，他會說有戒律。雖然知道一切法的本性沒有嗔恨，但爲了方便，他會說有嗔恨。

【English Translation】 English version: The majestic world of the Tathagata, even if it appears magnificent, is viewed as empty, not truly majestic, but rather a place where the Dharma wheel (teachings of Buddhism) is turned. Why is this so? Because the nature of all dharmas cannot be expressed in words. This is called the inexpressibility of Virya Paramita (Perfection of Effort). Good man! If a Bodhisattva cultivates Dhyana Paramita (Perfection of Meditation), after cultivating, he does not cling to the nature of the past mind, and after purifying his nature, he does not cling to any dwelling place. He also does not cling to the mind of greed, hatred, and delusion, nor to the mind of superior, middle, and inferior, nor to the mind of wisdom without greed, hatred, and delusion, and he makes no distinctions. Why is this so? Because the nature of greed, hatred, and delusion is the same as the nature of no greed, no hatred, and no delusion, both being empty. After observing in this way, he can also enter into meditation, but he will not cling to equality or inequality, nor will he use unequal methods to pursue equality. He can understand the aggregates (skandhas), the twelve sense bases (ayatanas), the eighteen realms (dhatus), good and evil, pure and impure, defiled and undefiled, worldly and transcendental, birth and death, Nirvana, and other antidotal dharmas. This is called the inexpressibility of Dhyana Paramita. Good man! What is called the inexpressible Prajna Paramita (Perfection of Wisdom)? If there is no practice of wisdom, no clinging to self, what belongs to self, sentient beings, life span, or person, no clinging to views of permanence, annihilation, existence, or non-existence, no clinging to the desire realm () and the formless realm (), this is called no practice. Without disputes, without coming or going, this is called following the practice of wisdom. Being free from the darkness of ignorance and wrong views, observing the Dharma in this way is true observation. Good man! When a fire disaster occurs, everything is burned away, without any cause, except for space. When a Bodhisattva practices this inexpressible Prajna Paramita, it is also the same, without any cause, seeing that the nature of all dharmas is extinguished. For the sake of convenience for sentient beings, he will proclaim Nirvana. He also knows that sentient beings have no names, but for convenience, he will proclaim names. With the power of wisdom, he knows the past and future and speaks of extinction. Although he knows there is no body or mind, for convenience, he will speak of body and mind. Although he knows that all dharmas are inexpressible, for the sake of sentient beings, he will speak conveniently. Although he knows there is no giver or receiver, for convenience, he will speak of giving and receiving. Although he knows that the nature of all dharmas is pure, for convenience, he will speak of precepts. Although he knows that the nature of all dharmas has no anger, for convenience, he will speak of anger.

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故修集忍辱。雖知無修無有遠離，以方便故勤修精進。雖知諸法本性寂靜，以方便故修行禪定。雖知無有生死涅槃，以方便故修集智慧。雖知諸法本性自滅，以方便故說于涅槃即是般若。夫般若者，無聲名字不可宣說，不可見聞無心無識，不取不捨非我我所，非有處所形質規矩，不高不下非色非見，非對非作非覺非想，無有住處非去來現在，非色聲香味觸法意，非明非闇非是虛空，非內非外非作非有，非肥非瘦非增非減，本性清凈非貪恚癡，亦非狂亂無有邊際不可稱量，是名般若波羅蜜不可宣說。」

說是法時，魔王波旬于系得脫，心生歡喜，即作是言：「如我今聞不可說法而得解脫。若有善男子、善女人聞是法者，亦當如我于顛倒中而得解脫，一切眾魔不得其便。」爾時，會中萬二千眾生髮阿耨多羅三藐三菩提心。

是時，阿難白佛言：「世尊！如是正法，名字何等？云何奉持？」

佛告阿難：「是經名為『方等大集』，亦複名為『不可說法』，亦複名『入一切佛法斷一切佛所有名字』。若有人能頂戴受持如是等法，即能獲得阿耨多羅三藐三菩提。」

爾時，空中多設伎樂香華供養不可說菩薩。是時，三千大千世界六種震動。

大方等大集經卷第十三 大正藏第 13 冊 No.

【現代漢語翻譯】 現代漢語譯本：因此，要修習忍辱。雖然知道沒有修習也沒有遠離，但爲了方便的緣故，要勤奮精進地修習。雖然知道一切法的本性是寂靜的，但爲了方便的緣故，要修行禪定。雖然知道沒有生死也沒有涅槃，但爲了方便的緣故，要修習智慧。雖然知道一切法的本性是自然消滅的，但爲了方便的緣故，說涅槃就是般若（智慧）。所謂般若，是沒有聲音、名字，不可宣說，不可見聞，沒有心識，不取不捨，不是我，也不是我所擁有的，沒有處所、形體、規則，不高不下，不是色，也不是見，不是對立，也不是作為，不是感覺，也不是思想，沒有住處，不是過去、現在、未來，不是色、聲、香、味、觸、法、意，不是光明，也不是黑暗，不是虛空，不是內在，也不是外在，不是作為，也不是擁有，不是肥胖，也不是瘦弱，不是增加，也不是減少，本性清凈，沒有貪婪、嗔恨、愚癡，也不是狂亂，沒有邊際，不可稱量，這叫做般若波羅蜜（到達彼岸的智慧），不可宣說。 當宣說此法時，魔王波旬（欲界第六天之主）從束縛中解脫，心中歡喜，就說：『我今天聽聞了不可說的法而得到解脫。如果有善男子、善女人聽聞此法，也應當像我一樣從顛倒中得到解脫，一切眾魔都無法得逞。』當時，會中有萬二千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，阿難（佛陀的十大弟子之一）問佛說：『世尊！這樣的正法，名字是什麼？應當如何奉持？』 佛告訴阿難說：『這部經名為《方等大集》（廣大的平等集會），也名為《不可說法》，也名為《入一切佛法斷一切佛所有名字》。如果有人能夠頂戴受持這樣的法，就能獲得阿耨多羅三藐三菩提。』 這時，空中出現許多伎樂和香花，供養不可說的菩薩。當時，三千大千世界發生六種震動。

【English Translation】 English version: Therefore, one should cultivate patience. Although it is known that there is neither cultivation nor non-cultivation, for the sake of skillful means, one should diligently cultivate effort. Although it is known that the nature of all dharmas is quiescent, for the sake of skillful means, one should practice meditation. Although it is known that there is neither birth and death nor nirvana, for the sake of skillful means, one should cultivate wisdom. Although it is known that the nature of all dharmas is self-extinguishing, for the sake of skillful means, it is said that nirvana is prajna (wisdom). What is called prajna is without sound or name, cannot be spoken, cannot be seen or heard, without mind or consciousness, neither grasping nor abandoning, not 'I' nor 'mine', without place, form, or rule, neither high nor low, neither form nor seeing, neither opposing nor acting, neither feeling nor thinking, without a dwelling place, neither past, present, nor future, not form, sound, smell, taste, touch, dharma, or intention, neither light nor darkness, not emptiness, neither internal nor external, neither acting nor possessing, neither fat nor thin, neither increasing nor decreasing, its inherent nature is pure, without greed, hatred, or delusion, nor is it chaotic, without boundaries, immeasurable, this is called Prajna Paramita (perfection of wisdom), which cannot be spoken. When this Dharma was being spoken, Mara Papiyas (the lord of the sixth heaven of the desire realm) was released from his bonds, and with joy in his heart, he said: 'Today I have heard the unspeakable Dharma and have attained liberation. If any good man or good woman hears this Dharma, they should also attain liberation from delusion as I have, and all demons will be unable to take advantage.' At that time, twelve thousand beings in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). At this time, Ananda (one of the Buddha's ten great disciples) asked the Buddha: 'World Honored One! What is the name of this righteous Dharma? How should it be upheld?' The Buddha told Ananda: 'This sutra is named 'The Great Assembly of the Vaipulya' (the great and equal gathering), it is also named 'The Unspeakable Dharma', and it is also named 'Entering All Buddha Dharmas and Cutting Off All Names of the Buddhas'. If anyone can uphold and receive such a Dharma, they will attain Anuttara-samyak-sambodhi.' At that time, many musical instruments and fragrant flowers appeared in the sky, offered to the unspeakable Bodhisattvas. At that time, the three thousand great thousand worlds shook in six ways.

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0397 大方等大集經

大方等大集經卷第十四

北涼天竺三藏曇無讖譯

虛空藏品第八之一所問品第一

爾時，婆伽婆游如來行處妙寶莊嚴堂上，如來威神大功德莊嚴眾相具足，因於本行佛地得報，菩薩宮宅稱無量贊，如來神力之所建立，入無礙智行處生勝喜悅，思念進智分別巧說，眾德具足來世所嘆。

世尊、正覺善轉法輪，善能調順無量眾生，于諸法中皆得自在。知諸眾生心所趣向，善能分別一切諸根，彼岸善斷結習永盡無餘，所施佛事自然成辦。與大比丘眾六百萬人俱，其心調柔結習已斷，皆是如來法王之子，行甚深法善能解了無所有法，殊妙端正威儀具足，是大福田，正住如來所教法中。復與大菩薩僧俱，度一切諸行，不捨菩薩所行，得無我忍。于諸眾生不捨大悲，過諸世間而順世法勤化眾生，亦能善入如來行地，又復不離菩薩行地，其名曰：普明菩薩摩訶薩、無礙明菩薩、於一切法自在王菩薩、無礙行處菩薩、分別辯覺菩薩、凈無量網明燈王菩薩、不染行處菩薩、壞魔界放光明菩薩，如是等不可計阿僧祇、不可思不可稱不可量、無齊限不可說菩薩摩訶薩俱。

爾時，世尊說諸菩薩出要之行，名無礙法門莊嚴菩薩道，成就佛法諸力無畏，得知諸法自在，入陀羅

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第十四 北涼天竺三藏曇無讖譯 虛空藏品第八之一 所問品第一 當時，婆伽婆（Bhagavan，世尊）在如來行處（Tathagata-gocara，如來所行之處）的妙寶莊嚴堂上，如來以威神大功德莊嚴，眾相具足，因其本行在佛地得到果報，菩薩宮宅被無量讚歎，這是如來神力所建立的。他進入無礙智的行處，心中生起殊勝的喜悅，思念著增進智慧，巧妙地分別解說，眾德具足，為來世所讚歎。 世尊、正覺（Samyak-sambuddha，正等覺者）善於轉法輪，善於調伏無量眾生，在一切法中都得自在。他知道眾生心之所向，善於分別一切諸根，善於斷除彼岸的結習，使其永盡無餘，所施行的佛事自然成就。他與六百萬大比丘眾在一起，他們的心調柔，結習已斷，都是如來法王之子，修行甚深之法，善於瞭解無所有法，殊妙端正，威儀具足，是大福田，安住于如來所教之法中。他又與大菩薩僧在一起，他們度脫一切諸行，不捨菩薩所行，得到無我忍（Anatma-ksanti，無我之忍）。他們對眾生不捨大悲，超越世間而順應世法，勤勉教化眾生，也能善入如來行地，又不離菩薩行地。他們的名字是：普明菩薩摩訶薩（Samanta-prabha Bodhisattva-mahasattva）、無礙明菩薩（Apratihata-prabha Bodhisattva）、於一切法自在王菩薩（Sarva-dharma-svamin Bodhisattva）、無礙行處菩薩（Apratihata-gocara Bodhisattva）、分別辯覺菩薩（Prabheda-prati-samvid Bodhisattva）、凈無量網明燈王菩薩（Vimala-ananta-jala-prabha-pradipa-raja Bodhisattva）、不染行處菩薩（Anupalepa-gocara Bodhisattva）、壞魔界放光明菩薩（Mara-mandala-vidhvamsana-prabha Bodhisattva），如此等等不可計數、不可思議、不可稱量、無邊無際、不可言說的菩薩摩訶薩。 當時，世尊宣說諸菩薩出離要道的修行，名為無礙法門莊嚴菩薩道，成就佛法諸力無畏，得知諸法自在，入陀羅尼（dharani，總持）門。

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 14 Translated by Tripitaka Master Dharmaraksha of Northern Liang, India Chapter 8, Section 1: The Questions of Akasagarbha At that time, the Bhagavan (the Blessed One) was dwelling in the jeweled and adorned hall of the Tathagata-gocara (the realm of the Tathagata's practice). The Tathagata was adorned with great majestic power and merit, possessing all the marks of perfection. He had attained the fruition of his original practices in the Buddha-ground. The abodes of the Bodhisattvas were praised immeasurably, established by the divine power of the Tathagata. He entered the realm of unobstructed wisdom, experiencing supreme joy, contemplating the advancement of wisdom, skillfully expounding the Dharma, possessing all virtues, and being praised by future generations. The Bhagavan, the Samyak-sambuddha (Perfectly Enlightened One), skillfully turned the Wheel of Dharma, skillfully tamed countless beings, and attained freedom in all dharmas. He knew the inclinations of all beings' minds, skillfully discerned all their faculties, skillfully severed the fetters of the other shore, completely eradicating them without remainder, and naturally accomplished the Buddha's work. He was accompanied by six million great Bhikshus, whose minds were tamed, whose fetters were severed, all of whom were sons of the Dharma-king, the Tathagata. They practiced the profound Dharma, skillfully understood the Dharma of non-existence, were supremely beautiful and dignified, were great fields of merit, and dwelt in the Dharma taught by the Tathagata. He was also accompanied by a great assembly of Bodhisattvas, who had transcended all practices, did not abandon the practices of Bodhisattvas, and had attained the Anatma-ksanti (patience of non-self). They did not abandon great compassion for all beings, transcended the world while conforming to worldly ways, diligently taught and transformed beings, were able to enter the realm of the Tathagata's practice, and did not depart from the realm of the Bodhisattva's practice. Their names were: Samanta-prabha Bodhisattva-mahasattva, Apratihata-prabha Bodhisattva, Sarva-dharma-svamin Bodhisattva, Apratihata-gocara Bodhisattva, Prabheda-prati-samvid Bodhisattva, Vimala-ananta-jala-prabha-pradipa-raja Bodhisattva, Anupalepa-gocara Bodhisattva, Mara-mandala-vidhvamsana-prabha Bodhisattva, and so on, an immeasurable, inconceivable, incalculable, boundless, and inexpressible number of Bodhisattva-mahasattvas. At that time, the Bhagavan expounded the practices of the Bodhisattvas for liberation, called the Unobstructed Dharma-gate, which adorned the Bodhisattva path, accomplished the powers and fearlessness of the Buddha's Dharma, knew the freedom of all dharmas, and entered the dharani (mantra) gate.

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尼印門，入分別諸辨門，入大神通門，入說不退轉輪諸乘平等門，入一相法界無分別門，入說隨眾生根所解差別門，入堅法分別壞諸魔界善順思惟門，入斷諸結及見無礙智慧門，入無等愿方便智門，入諸佛等智門，入諸法無滯礙如實分別門，入無變異平等法門，入甚深十二因緣門，入功德智慧莊嚴佛身口意堅固思進念專無盡門，入四聖諦門。

為調伏聲聞故，入遠離身心行門。為調伏辟支佛故，入授一切智記門。為調伏菩薩故，入諸法自在門。為顯佛功德故，所謂開示解說顯現令解，教讀施設次序開張，分別令易隨順正說。

爾時，世尊如是善分別大法方便時，於此三千大千世界一切諸色像，若鐵圍山、大鐵圍山、須彌山王，及諸黑山，四天下及閻浮提，聚落、城邑、舍宅、大海、江河、泉源、陂池、藥草、樹木及諸叢林，諸龍、夜叉、乾闥婆、阿修羅、迦樓、羅緊那羅、摩睺羅伽等宮殿，地神宮殿、虛空中諸神宮殿，四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，及梵天宮殿，上至阿迦膩吒天宮殿，一切大地及欲界色身眾生，悉皆隱蔽眼所不見，喻如劫盡火災起后，大地焦盡大水未出。當爾之時，乃無一色與眼作對。

爾時，三千大千世界亦復如是亦無少色，是欲色界所攝，唯

【現代漢語翻譯】 現代漢語譯本：進入辨別諸法的門徑，進入大神通的門徑，進入宣說不退轉法輪的諸乘平等門徑，進入一相法界無分別的門徑，進入宣說隨眾生根性所理解的差別門徑，進入堅定正法、分別破除諸魔境界、善順思惟的門徑，進入斷除一切煩惱和見解、獲得無礙智慧的門徑，進入無與倫比的願力方便智慧的門徑，進入諸佛等同智慧的門徑，進入諸法無滯礙、如實分別的門徑，進入無變異的平等法門，進入甚深的十二因緣門，進入以功德智慧莊嚴佛身口意、堅定勇猛精進、念力專注無盡的門徑，進入四聖諦的門徑。 爲了調伏聲聞（Sravaka，指聽聞佛陀教誨而修行的人）的緣故，進入遠離身心行為的門徑。爲了調伏辟支佛（Pratyekabuddha，指獨自覺悟而未宣說教法的修行者）的緣故，進入授予一切智記的門徑。爲了調伏菩薩（Bodhisattva，指發願救度一切眾生的修行者）的緣故，進入諸法自在的門徑。爲了彰顯佛陀的功德，即開示、解說、顯現令眾生理解，教導、誦讀、施設、按次序展開，分別解釋使之容易理解，隨順正法宣說。 當時，世尊如此善巧地分別大法方便時，在這三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）中，一切諸色像，無論是鐵圍山（Cakravada，環繞世界的山脈）、大鐵圍山、須彌山王（Sumeru，世界的中心山）、以及諸黑山，四天下（Caturdvipa，指圍繞須彌山的四大洲）以及閻浮提（Jambudvipa，指我們所居住的南贍部洲），聚落、城邑、舍宅、大海、江河、泉源、陂池、藥草、樹木以及諸叢林，諸龍（Naga，神話中的蛇形生物）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，大蟒神）等宮殿，地神宮殿、虛空中諸神宮殿，四天王天（Caturmaharajika，欲界第一層天）、三十三天（Trayastrimsa，欲界第二層天）、夜摩天（Yama，欲界第三層天）、兜率陀天（Tusita，欲界第四層天）、化樂天（Nirmanarati，欲界第五層天）、他化自在天（Paranirmitavasavartin，欲界第六層天），以及梵天（Brahma，色界初禪天）宮殿，上至阿迦膩吒天（Akanistha，色界最高天）宮殿，一切大地以及欲界色身眾生，都全部隱蔽，眼睛無法看見，譬如劫盡火災發生之後，大地焦盡，大水還未出現。當那個時候，沒有一絲顏色與眼睛相對。 當時，三千大千世界也同樣如此，沒有一絲顏色，是慾望所攝，只有...

【English Translation】 English version: Entering the gate of distinguishing all dharmas, entering the gate of great supernormal powers, entering the gate of equality of all vehicles that proclaim the irreversible wheel of Dharma, entering the gate of non-discrimination of the one-form Dharma realm, entering the gate of proclaiming the differences understood according to the roots of sentient beings, entering the gate of firm Dharma, distinguishing and destroying all demonic realms, and thinking in accordance with goodness, entering the gate of cutting off all fetters and views, and obtaining unobstructed wisdom, entering the gate of incomparable vows and expedient wisdom, entering the gate of the wisdom equal to all Buddhas, entering the gate of unobstructed and truthful distinction of all dharmas, entering the gate of the unchanging and equal Dharma, entering the gate of the profound twelve links of dependent origination, entering the gate of adorning the Buddha's body, speech, and mind with merit and wisdom, firm and vigorous progress, and endless mindfulness and concentration, entering the gate of the Four Noble Truths. For the sake of taming the Sravakas (those who practice by hearing the Buddha's teachings), entering the gate of abandoning bodily and mental actions. For the sake of taming the Pratyekabuddhas (those who attain enlightenment on their own without teaching others), entering the gate of bestowing the prediction of all-knowing wisdom. For the sake of taming the Bodhisattvas (those who aspire to save all sentient beings), entering the gate of freedom in all dharmas. For the sake of manifesting the Buddha's merits, that is, to reveal, explain, and manifest so that beings understand, to teach, recite, establish, unfold in order, and explain separately to make it easy to understand, and to proclaim in accordance with the true Dharma. At that time, when the World Honored One was skillfully distinguishing the great Dharma expedient means, in this three-thousand great thousand world (Trisahasra-Mahasahasra-lokadhatu, a large world in Buddhist cosmology), all forms and appearances, whether it be the Iron Mountain Range (Cakravada, a mountain range surrounding the world), the Great Iron Mountain Range, Mount Sumeru (Sumeru, the central mountain of the world), and all the black mountains, the four continents (Caturdvipa, the four continents surrounding Mount Sumeru) and Jambudvipa (the southern continent where we live), villages, cities, dwellings, the great ocean, rivers, springs, ponds, medicinal herbs, trees, and all the forests, the palaces of the Nagas (mythical serpent-like beings), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical bird-like beings), Kinnaras (celestial musicians with human and bird features), Mahoragas (great serpent deities), the palaces of the earth deities, the palaces of the deities in the sky, the Caturmaharajika heaven (the first heaven of the desire realm), the Trayastrimsa heaven (the second heaven of the desire realm), the Yama heaven (the third heaven of the desire realm), the Tusita heaven (the fourth heaven of the desire realm), the Nirmanarati heaven (the fifth heaven of the desire realm), the Paranirmitavasavartin heaven (the sixth heaven of the desire realm), and the palaces of the Brahma heavens (the first dhyana heaven of the form realm), up to the Akanistha heaven (the highest heaven of the form realm), all the earth and the sentient beings with form in the desire realm were all concealed and invisible to the eyes, like after the fire calamity at the end of a kalpa, when the earth is burned and the great water has not yet appeared. At that time, there was not a single color that could be seen by the eyes. At that time, the three-thousand great thousand world was also the same, without a single color, which is encompassed by desire, only...

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除妙寶莊嚴堂中所見色像。

爾時，于妙寶莊嚴堂中虛空中，無所依著，自然成無量百千那由他寶臺，微妙莊嚴世所樂見，喻如大妙莊嚴世界一寶莊嚴佛土菩薩所住寶臺，此諸寶臺亦復如是。見諸大眾坐寶臺中，于妙寶莊嚴堂內，自然踴出凈妙真金師子之座，高十千由旬。此師子座出妙凈光明，普照此三千大千世界，映諸菩薩光明令不明顯。

爾時，大眾歡喜踴躍，心情悅豫嘆未曾有，合掌向佛，作如是言：「今者如來必說大法，現此瑞應。」

爾時，舍利弗承佛威神從寶臺起，更整衣服，偏袒右肩右膝著地，合掌向佛，而白佛言：「世尊！是何瑞相有如是等生勝喜悅現大神變？世尊！此諸大眾皆生疑惑，愿如來說何因何緣現此未曾有事？」

爾時，佛告舍利弗：「東方去此過八佛世界微塵數等佛土，有世界名大莊嚴。彼國有佛，號一寶莊嚴如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法。以何因緣世界名大莊嚴？若廣說彼世界莊嚴事者，一劫不盡，是故彼土名大莊嚴。何因緣故彼佛名為一寶莊嚴？舍利弗！彼如來因一寶說法，所謂無上大乘之寶，是故彼佛名一寶莊嚴。彼佛與諸菩薩眾各升師子座，踴在空中高八十億多摩樹，為諸菩薩說虛

【現代漢語翻譯】 現代漢語譯本：除了在妙寶莊嚴堂中所見到的種種色相之外。 當時，在妙寶莊嚴堂的虛空中，沒有任何依靠，自然而然地出現了無數百千那由他（形容極多的數量）的寶臺，這些寶臺微妙莊嚴，世人樂於見到，就像大妙莊嚴世界中一個寶莊嚴佛土的菩薩所居住的寶臺一樣，這些寶臺也是如此。看到大眾都坐在寶臺中，在妙寶莊嚴堂內，自然涌現出清凈微妙的真金獅子座，高十千由旬（古印度長度單位）。這獅子座發出清凈的光明，普照這三千大千世界，使得諸菩薩的光明都顯得不那麼明顯。 當時，大眾歡喜踴躍，心情愉悅，讚歎從未有過這樣的景象，他們合掌向佛，說道：『如今如來必定要宣說大法，才會顯現這樣的瑞相。』 當時，舍利弗（佛陀十大弟子之一，以智慧著稱）承蒙佛的威神之力，從寶臺起身，整理好衣服，袒露右肩，右膝著地，合掌向佛，對佛說道：『世尊！這是什麼瑞相，竟然有如此殊勝的喜悅和顯現如此大神變？世尊！這些大眾都心生疑惑，希望如來說明是什麼原因、什麼緣故顯現這從未有過的事情？』 當時，佛告訴舍利弗：『從這裡向東方，經過八個佛世界微塵數（形容極多的數量）的佛土，有一個世界名為大莊嚴。那個國家有佛，號為一寶莊嚴如來（佛的十個稱號之一）、應供（佛的十個稱號之一）、正遍知（佛的十個稱號之一）、明行足（佛的十個稱號之一）、善逝（佛的十個稱號之一）、世間解（佛的十個稱號之一）、無上士（佛的十個稱號之一）、調御丈夫（佛的十個稱號之一）、天人師（佛的十個稱號之一）、佛（佛的十個稱號之一）、世尊（佛的十個稱號之一），現在正在說法。因為什麼緣故這個世界名為大莊嚴呢？如果詳細說那個世界的莊嚴之事，一個劫（極長的時間單位）也說不完，所以那個國土名為大莊嚴。因為什麼緣故那位佛名為一寶莊嚴呢？舍利弗！那位如來因為宣說一寶，也就是無上大乘之寶，所以那位佛名為一寶莊嚴。那位佛與諸菩薩眾各自升上獅子座，在空中高出八十億多摩樹（古印度樹名），為諸菩薩宣說虛空之法。』

【English Translation】 English version: Besides the various forms and appearances seen in the Wondrous Treasure Adorned Hall. At that time, in the empty space of the Wondrous Treasure Adorned Hall, without any support, countless hundreds of thousands of nayutas (an immense number) of jeweled platforms naturally appeared. These platforms were exquisitely adorned, pleasing to the eyes of the world, like the jeweled platforms where Bodhisattvas reside in a Buddha-land adorned with treasures in the Great Wondrous Adorned World. These jeweled platforms were also like that. Seeing the great assembly seated on the jeweled platforms, within the Wondrous Treasure Adorned Hall, naturally emerged pure and wondrous golden lion thrones, ten thousand yojanas (an ancient Indian unit of distance) in height. These lion thrones emitted pure and radiant light, illuminating the three thousand great thousand worlds, causing the light of the Bodhisattvas to appear less prominent. At that time, the great assembly rejoiced and leaped with joy, their hearts filled with delight, marveling at this unprecedented sight. They joined their palms together towards the Buddha and said, 'Now the Tathagata (another name for Buddha) must be about to expound the Great Dharma, that is why such auspicious signs are appearing.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom), empowered by the Buddha's majestic power, rose from his jeweled platform, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha, 'World Honored One! What are these auspicious signs that bring such supreme joy and manifest such great miraculous transformations? World Honored One! This great assembly is filled with doubt. We beseech the Tathagata to explain what is the cause and what is the reason for manifesting these unprecedented events?' At that time, the Buddha said to Shariputra, 'To the east from here, passing through Buddha-lands as numerous as the dust particles of eight Buddha-worlds, there is a world named Great Adornment. In that country, there is a Buddha named One Treasure Adornment Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Devamanushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha), who is now expounding the Dharma. For what reason is that world named Great Adornment? If one were to describe in detail the adornments of that world, it would not be exhausted in one kalpa (an extremely long unit of time), therefore that land is named Great Adornment. For what reason is that Buddha named One Treasure Adornment? Shariputra! That Tathagata expounds the Dharma through one treasure, which is the treasure of the unsurpassed Great Vehicle, therefore that Buddha is named One Treasure Adornment. That Buddha and the assembly of Bodhisattvas each ascend lion thrones, rising eighty billion tall Tamala trees (an ancient Indian tree) in the air, expounding the Dharma of emptiness to the Bodhisattvas.'

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空印法門。

「何謂虛空印法門？如一切法以虛空為門，無住處故；一切法無住處門，無形相故；一切法無形相門，過諸行處故；一切法無行處門，內外凈故；一切法凈門，性無染故；一切法無染門，自性寂靜故；一切法寂靜門，心意識本無故；一切法本無門，離物非物故；一切法無物門，無教相故；一切法無教門，無形段故；一切法無形段門，離因緣境界故；一切法無因緣境界門，寂滅相故；一切法寂滅門，離二相故；一切法無二門，舍別異故；一切法無別異門，入一相故；一切法一相門，自相凈故；一切法自相凈門，過三世故；一切法過三世門，不離平等故；一切法不離平等門，幻化相非相故；一切法幻化相門，體不實故；一切法無體門，無作相故；一切法無作門，身心遠離故；一切法遠離門，離相無相故；一切法無相門，相不動故；一切法不動相門，無依處故；一切法無依處門，住無際故；一切法無際門，無樔窟故；一切法無樔窟門，無我無我所故；一切法無我無我所門，無主故；一切法無主門，性無我故；一切法無我門，內清凈故。舍利弗！彼一寶莊嚴如來為諸菩薩廣說如是虛空印法門。彼如來說是法時，無量阿僧祇諸菩薩，解知諸法性與虛空等，于諸法中得無生忍。

「舍利弗！彼大莊嚴剎土

【現代漢語翻譯】 現代漢語譯本 空印法門。 『什麼是虛空印法門？』例如，一切法都以虛空為門，因為它們沒有固定的住處；一切法都以無住處為門，因為它們沒有具體的形狀；一切法都以無形相為門，因為它們超越了所有行為的範疇；一切法都以無行為處為門，因為它們內外清凈；一切法都以清凈為門，因為它們的本性沒有污染；一切法都以無染為門，因為它們的自性寂靜；一切法都以寂靜為門，因為心、意、識原本不存在；一切法都以本無為門，因為它們既非物質也非非物質；一切法都以無物為門，因為它們沒有教導的表象；一切法都以無教為門，因為它們沒有具體的形狀和段落；一切法都以無形段為門，因為它們超越了因緣的境界；一切法都以無因緣境界為門，因為它們具有寂滅的相狀；一切法都以寂滅為門，因為它們遠離了二元對立的相狀；一切法都以無二為門，因為它們捨棄了差別和不同；一切法都以無差別為門，因為它們進入了統一的相狀；一切法都以統一的相狀為門，因為它們的自性清凈；一切法都以自性清凈為門，因為它們超越了過去、現在、未來三世；一切法都以超越三世為門，因為它們不離平等；一切法都以不離平等為門，因為它們是幻化之相，而非真實的相；一切法都以幻化之相為門，因為它們的本體不真實；一切法都以無本體為門，因為它們沒有造作的相狀；一切法都以無造作為門，因為它們使身心遠離；一切法都以遠離為門，因為它們既離相又無相；一切法都以無相為門，因為它們的相狀不動；一切法都以不動相為門，因為它們沒有依賴之處；一切法都以無依賴處為門，因為它們安住于無邊際；一切法都以無邊際為門，因為它們沒有巢穴；一切法都以無巢穴為門，因為它們無我，也無我所；一切法都以無我無我所為門，因為它們沒有主宰；一切法都以無主宰為門，因為它們的本性無我；一切法都以無我為門，因為它們內在清凈。舍利弗（Śāriputra）！那一寶莊嚴如來（Ratnavyūha-tathāgata）為諸菩薩廣泛宣說了這樣的虛空印法門。當那位如來說法時，無數阿僧祇（asaṃkhya）的菩薩，理解了諸法的本性與虛空相等，在諸法中獲得了無生法忍。 『舍利弗！』那大莊嚴剎土

【English Translation】 English version The Dharma Seal of Emptiness. 『What is the Dharma Seal of Emptiness?』 For example, all dharmas take emptiness as their gate, because they have no fixed abode; all dharmas take no abode as their gate, because they have no form; all dharmas take no form as their gate, because they transcend all actions; all dharmas take no action as their gate, because they are pure both internally and externally; all dharmas take purity as their gate, because their nature is without defilement; all dharmas take no defilement as their gate, because their self-nature is tranquil; all dharmas take tranquility as their gate, because mind, consciousness, and perception are originally non-existent; all dharmas take original non-existence as their gate, because they are neither material nor non-material; all dharmas take no-thing as their gate, because they have no teaching appearance; all dharmas take no teaching as their gate, because they have no specific form or segment; all dharmas take no form or segment as their gate, because they transcend the realm of conditions; all dharmas take no realm of conditions as their gate, because they have the aspect of extinction; all dharmas take extinction as their gate, because they are free from dualistic aspects; all dharmas take non-duality as their gate, because they abandon differences and distinctions; all dharmas take no difference as their gate, because they enter into the aspect of oneness; all dharmas take the aspect of oneness as their gate, because their self-nature is pure; all dharmas take self-nature purity as their gate, because they transcend the three times of past, present, and future; all dharmas take transcending the three times as their gate, because they are inseparable from equality; all dharmas take inseparability from equality as their gate, because they are illusory appearances, not real appearances; all dharmas take illusory appearances as their gate, because their substance is not real; all dharmas take no substance as their gate, because they have no aspect of creation; all dharmas take no creation as their gate, because they separate body and mind; all dharmas take separation as their gate, because they are both free from aspects and without aspects; all dharmas take no aspect as their gate, because their aspect is unmoving; all dharmas take the unmoving aspect as their gate, because they have no place of reliance; all dharmas take no place of reliance as their gate, because they abide in boundlessness; all dharmas take boundlessness as their gate, because they have no nest; all dharmas take no nest as their gate, because they are without self and without what belongs to self; all dharmas take without self and without what belongs to self as their gate, because they have no master; all dharmas take no master as their gate, because their nature is without self; all dharmas take without self as their gate, because they are internally pure. Śāriputra! That Tathāgata (Ratnavyūha-tathāgata) of One Jewel Adornment extensively expounded such a Dharma Seal of Emptiness to the Bodhisattvas. When that Tathāgata was teaching the Dharma, countless asaṃkhya Bodhisattvas, understanding that the nature of all dharmas is equal to emptiness, attained the forbearance of non-origination in all dharmas. 『Śāriputra! That great adorned land』

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一寶莊嚴佛所，有一菩薩摩訶薩名虛空藏，以大莊嚴而自莊嚴。于諸不思議愿最為殊勝，得一切功德中之威德無礙知見，不可思議菩薩功德以自莊嚴，以諸相好莊嚴其身，以善說法隨所應度莊嚴其口。不退于定莊嚴其心，以諸總持莊嚴其念，入諸微細法莊嚴其意，順觀法性莊嚴于進。以堅固誓莊嚴淳至，以必成辦莊嚴所作，以從一地至一地莊嚴畢竟，舍諸所有莊嚴于施。以凈心善語莊嚴于戒，于諸眾生心無有礙莊嚴忍辱，眾事備足莊嚴精進，入定遊戲神通莊嚴於禪，善知煩惱習莊嚴般若。

「為救護眾生莊嚴于慈，住不捨眾生莊嚴于悲，心無猶豫莊嚴于喜，離於憎愛莊嚴于舍，遊戲諸定莊嚴神通，得無盡寶手莊嚴功德。分別諸眾生心行莊嚴于智，教眾生善法莊嚴于覺，得慧明凈莊嚴慧明，得義法辭應莊嚴諸辯，壞魔外道莊嚴諸無畏，得佛無量功德而自莊嚴。

「常以諸毛孔說法莊嚴於法，見諸佛法明莊嚴自明，能照諸佛國莊嚴光明，說不錯謬莊嚴所記。神通隨所樂說莊嚴教授，神通到四神足彼岸莊嚴變化，神通入佛密處莊嚴諸如來護持。自悟正智莊嚴法自在，如說而行無能壞者，莊嚴一切善法堅固。

「彼虛空藏菩薩，成就如是等無量功德，與十二億菩薩摩訶薩俱，發意欲來詣此娑婆世界見我，禮

【現代漢語翻譯】 現代漢語譯本：在寶莊嚴佛（Ratna-vyūha-buddha）的道場中，有一位名為虛空藏（Ākāśagarbha）的菩薩摩訶薩，他以偉大的莊嚴來莊嚴自身。他在所有不可思議的願望中最為殊勝，在一切功德中獲得了威德無礙的知見，他以不可思議的菩薩功德來莊嚴自己，以各種相好來莊嚴他的身體，以善巧說法來莊嚴他的口，以不退轉的禪定來莊嚴他的心，以各種總持（dhāraṇī）來莊嚴他的念頭，以深入微細的法來莊嚴他的意念，以順應觀察法性來莊嚴他的精進。他以堅固的誓願來莊嚴他的純真，以必定成就來莊嚴他的所作，以從一個菩薩地到另一個菩薩地來莊嚴他的究竟，以捨棄一切所有來莊嚴他的佈施。他以清凈的心和善語來莊嚴他的戒律，以對一切眾生心無障礙來莊嚴他的忍辱，以具備一切事務來莊嚴他的精進，以入定遊戲神通來莊嚴他的禪定，以善知煩惱習氣來莊嚴他的般若（prajñā）。 爲了救護眾生，他以慈心來莊嚴自己，以安住不捨眾生來莊嚴他的悲心，以心中沒有猶豫來莊嚴他的喜心，以遠離憎恨和愛戀來莊嚴他的舍心，以遊戲各種禪定來莊嚴他的神通，以獲得無盡寶藏的手來莊嚴他的功德。他以分別眾生的心行來莊嚴他的智慧，以教導眾生善法來莊嚴他的覺悟，以獲得智慧的明凈來莊嚴他的慧明，以獲得義理、法理和辭藻的應答來莊嚴他的辯才，以摧毀魔和外道來莊嚴他的無畏，以獲得佛的無量功德來莊嚴自己。 他常常以每個毛孔說法來莊嚴他的法，以見到諸佛的法光明來莊嚴他的自明，以能夠照耀諸佛國土來莊嚴他的光明，以說法不錯謬來莊嚴他的授記。他以神通隨心所欲地說法來莊嚴他的教授，以神通到達四神足的彼岸來莊嚴他的變化，以神通進入佛的秘密之處來莊嚴諸如來的護持。他以自己領悟的正智來莊嚴他的法自在，他如所說而行，沒有誰能夠破壞他，他以一切善法來莊嚴他的堅固。 這位虛空藏菩薩，成就瞭如此等等無量的功德，與十二億菩薩摩訶薩一起，發願想要來到這個娑婆世界見我，禮拜。

【English Translation】 English version: In the assembly of the Buddha Ratna-vyūha (寶莊嚴佛), there was a Bodhisattva Mahāsattva named Ākāśagarbha (虛空藏), who adorned himself with great adornments. Among all inconceivable vows, he was the most supreme, having attained unobstructed knowledge and vision of majestic virtue among all merits. He adorned himself with inconceivable Bodhisattva merits, adorned his body with various marks and characteristics, adorned his mouth with skillful teachings, adorned his mind with non-retrogressing samādhi, adorned his thoughts with various dhāraṇīs (總持), adorned his intention with entering subtle dharmas, and adorned his progress with observing the nature of dharmas. He adorned his purity with firm vows, adorned his actions with certain accomplishment, adorned his ultimate state with progressing from one Bodhisattva ground to another, and adorned his giving with relinquishing all possessions. He adorned his precepts with a pure mind and kind speech, adorned his patience with an unobstructed mind towards all beings, adorned his diligence with the fulfillment of all matters, adorned his dhyāna (禪定) with entering samādhi and playing with supernormal powers, and adorned his prajñā (般若) with skillful knowledge of the habits of afflictions. To protect and save sentient beings, he adorned himself with loving-kindness, adorned his compassion with abiding without abandoning sentient beings, adorned his joy with a mind without hesitation, adorned his equanimity with being free from hatred and love, adorned his supernormal powers with playing in various samādhis, and adorned his merits with obtaining hands of inexhaustible treasures. He adorned his wisdom with discerning the minds and actions of sentient beings, adorned his awakening with teaching sentient beings good dharmas, adorned his wisdom-brightness with obtaining the clarity of wisdom, adorned his eloquence with obtaining the appropriate responses of meaning, dharma, and words, adorned his fearlessness with destroying demons and heretics, and adorned himself with obtaining the immeasurable merits of the Buddha. He constantly adorned his dharma with teaching through every pore, adorned his self-illumination with seeing the light of the dharmas of all Buddhas, adorned his light with being able to illuminate the Buddha lands, and adorned his predictions with teaching without error. He adorned his teachings with supernormal powers and teaching as he pleased, adorned his transformations with supernormal powers reaching the other shore of the four bases of supernormal powers, and adorned the protection of all Tathāgatas with supernormal powers entering the secret places of the Buddha. He adorned his freedom of dharma with his own realization of right wisdom, he acted as he spoke, and no one could destroy him, and he adorned his firmness with all good dharmas. This Bodhisattva Ākāśagarbha, having accomplished such immeasurable merits, together with twelve billion Bodhisattva Mahāsattvas, made the vow to come to this Sahā world to see me and pay homage.

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拜供養恭敬圍繞，亦為此大普集經，分別少法門分故。又為此十方諸來會菩薩生大法明故，又為增益開大乘法故，又為受持如來法故，又為無量眾生善根出生故，又為以善法調伏諸魔外道故，又為示現菩薩師子游戲神通故，彼虛空藏菩薩欲來至此，是其瑞應。」

爾時，世尊說此事已，即時虛空藏菩薩與十二億菩薩摩訶薩恭敬圍繞，詣一寶莊嚴佛所，白佛言：「世尊！我欲詣娑婆世界，見釋迦牟尼佛，禮拜供養。」

彼佛報言：「欲往隨意，宜知是時。」即頂禮一寶莊嚴如來足下已，右繞七匝，承佛遊戲無作神足，于彼大莊嚴國土忽然不現，以一念頃與諸菩薩眾俱，來至此娑婆世界，寶莊嚴堂妙寶臺上。

爾時，虛空藏菩薩雨妙華香供養世尊，及此大寶集經。所謂曼陀羅華、摩訶曼陀羅華、波利質多羅華、摩訶波利質多羅華、曼殊沙華、摩訶曼殊沙華、盧遮那華、摩訶盧遮那華，水陸諸華大如車輪，百葉千葉百千葉，皆出光明香氣普薰，妙香適意開敷鮮凈，雜色光耀眼所樂見，雨如是等種種無量妙華，滿妙寶堂中高一多羅樹。作諸天樂，其音皆出無量百千法門之聲，與檀波羅蜜相應聲，尸羅、羼提、毗梨耶、禪那、般若波羅蜜相應聲，與四無量相應聲，與四攝法相應聲，與助道法相應聲，與三脫門

【現代漢語翻譯】 現代漢語譯本：爲了禮拜、供養、恭敬圍繞，也是爲了這部《大普集經》，分別闡述少許法門之故。又爲了讓十方前來集會的菩薩們生起大智慧光明，又爲了增益和開顯大乘佛法，又爲了受持如來教法，又爲了無量眾生的善根得以生髮，又爲了用善法調伏各種魔和外道，又爲了示現菩薩如獅子般的遊戲神通，虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）想要來到這裡，這就是他將要出現的瑞兆。 當時，世尊說完這些話后，虛空藏菩薩立即與十二億菩薩摩訶薩（大菩薩）恭敬圍繞，來到一寶莊嚴佛（佛名）的處所，向佛稟告說：『世尊！我想要前往娑婆世界（我們所居住的世界），拜見釋迦牟尼佛（本師佛），禮拜供養。』 那尊佛回答說：『想去就去吧，應該知道時機。』虛空藏菩薩隨即頂禮一寶莊嚴如來的腳下，右繞七圈，承蒙佛的無作神通之力，在那大莊嚴國土忽然消失不見，在一念之間與諸菩薩眾一同，來到這娑婆世界，在寶莊嚴堂的妙寶臺上。 當時，虛空藏菩薩降下美妙的花香供養世尊，以及這部《大寶集經》。這些花包括曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、波利質多羅華（天界之花）、摩訶波利質多羅華（大波利質多羅花）、曼殊沙華（天界之花）、摩訶曼殊沙華（大曼殊沙花）、盧遮那華（光明之花）、摩訶盧遮那華（大光明之花），水陸各種花朵大如車輪，有百葉、千葉、百千葉，都發出光明和香氣，香氣普薰，美妙的香氣令人舒適，花朵盛開鮮艷潔凈，各種顏色光彩耀眼，令人喜悅。降下如此種種無量美妙的花朵，堆滿了妙寶堂，高有一多羅樹（樹名）那麼高。同時奏響各種天樂，樂聲中都發出無量百千法門的聲音，與檀波羅蜜（佈施波羅蜜）相應的聲音，尸羅（持戒）、羼提（忍辱）、毗梨耶（精進）、禪那（禪定）、般若波羅蜜（智慧波羅蜜）相應的聲音，與四無量心（慈悲喜捨）相應的聲音，與四攝法（佈施、愛語、利行、同事）相應的聲音，與助道法相應的聲音，與三解脫門

【English Translation】 English version: For the sake of bowing, offering, and respectfully surrounding, and also for this Great Collection Sutra, to separately explain a few Dharma gates. Also, for the sake of causing the Bodhisattvas who have come from the ten directions to generate great wisdom and light, and for the sake of increasing and revealing the Mahayana Dharma, and for the sake of upholding the Tathagata's teachings, and for the sake of the good roots of countless sentient beings to arise, and for the sake of subduing all demons and heretics with good Dharma, and for the sake of demonstrating the Bodhisattva's lion-like playful supernatural powers, the Bodhisattva Akasagarbha (Bodhisattva's name, symbolizing wisdom as vast as space) wishes to come here, and this is the auspicious sign of his imminent arrival. At that time, after the World Honored One finished speaking these words, the Bodhisattva Akasagarbha immediately, surrounded by twelve billion Bodhisattva Mahasattvas (great Bodhisattvas), went to the place of a Buddha named One-Jewel Adornment (Buddha's name), and reported to the Buddha, 'World Honored One! I wish to go to the Saha world (the world we live in) to see Shakyamuni Buddha (our original teacher), to bow and make offerings.' That Buddha replied, 'If you wish to go, then go, you should know the right time.' Bodhisattva Akasagarbha then bowed at the feet of the Tathagata One-Jewel Adornment, circumambulated him seven times to the right, and by the power of the Buddha's effortless supernatural abilities, suddenly disappeared from that Great Adornment Land, and in an instant, together with the assembly of Bodhisattvas, arrived at this Saha world, on the wonderful jeweled platform of the Jeweled Adornment Hall. At that time, Bodhisattva Akasagarbha rained down wonderful flowers and incense to make offerings to the World Honored One, and to this Great Collection Sutra. These flowers included Mandarava flowers (heavenly flowers), Maha-Mandarava flowers (great Mandarava flowers), Parijataka flowers (heavenly flowers), Maha-Parijataka flowers (great Parijataka flowers), Manjusaka flowers (heavenly flowers), Maha-Manjusaka flowers (great Manjusaka flowers), Rocana flowers (light flowers), Maha-Rocana flowers (great light flowers), various flowers from land and water as large as chariot wheels, with hundreds, thousands, and hundreds of thousands of petals, all emitting light and fragrance, the fragrance pervading everywhere, the wonderful fragrance pleasing to the senses, the flowers blooming brightly and purely, with various colors shining brilliantly, pleasing to the eye. Raining down such countless wonderful flowers, they filled the wonderful jeweled hall, reaching the height of a Tala tree (tree name). At the same time, various heavenly music was played, and the sounds all emitted the sounds of countless hundreds and thousands of Dharma gates, sounds corresponding to Dana Paramita (giving paramita), Sila (morality), Ksanti (patience), Virya (diligence), Dhyana (meditation), Prajna Paramita (wisdom paramita), sounds corresponding to the Four Immeasurables (loving-kindness, compassion, joy, equanimity), sounds corresponding to the Four Means of Attraction (giving, kind speech, beneficial action, cooperation), sounds corresponding to the auxiliary practices, and sounds corresponding to the three gates of liberation

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相應聲，與四聖諦相應聲，與十二因緣相應聲。

爾時，虛空藏菩薩供養世尊頂禮佛足，繞七匝已，在一面立，白佛言：「世尊！彼一寶莊嚴如來、應、正遍知致問無量，少病少惱起居輕利安樂行不？彼一寶莊嚴如來又言：『有十二億菩薩，與虛空藏菩薩俱往至彼娑婆世界，愿世尊說如是如是法，使諸菩薩得自然智，亦使成就大法光明已還來至此。所以者何？以世尊昔來已曾化此善男子等發菩提心。』」

爾時，虛空藏菩薩當世尊頂上化作大寶蓋，廣十千由旬，以青琉璃為軒，真珊瑚寶為子，以琉璃及閻浮檀金為升垂，雜妙真珠縵網瓔珞寶鈴和鳴，其蓋光明普照十方，與諸妙華互相綺錯。

爾時，虛空藏菩薩于如來不思議功德深生敬重，合掌向佛，以偈贊言：

「法義智慧最勝尊，　　本凈無垢無所著， 　喻如虛空無染污，　　我禮不動聖足下。 　行無與等無涯底，　　現法嚴身最殊勝， 　佛真法身如虛空，　　普生大悲而濟度。 　人中師子能示現，　　百福莊嚴世尊身， 　斷諸言語無音響，　　離諸言說無戲論。 　雖知如是而現說，　　無性眾生令悅豫， 　諸心非心得此心，　　能知非心幻化心。 　善知眾生心行性，　　而能不住彼我心， 　示現威儀濟眾生，　　善逝身無

【現代漢語翻譯】 現代漢語譯本 與四聖諦（苦、集、滅、道）相應的聲音，與十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）相應的聲音。

那時，虛空藏菩薩（Bodhisattva Akasagarbha）供養世尊（釋迦牟尼佛），頂禮佛足，繞佛七圈后，站立在一旁，對佛說：『世尊！彼一寶莊嚴如來（Ratnavyuha Tathagata）、應供、正遍知，問候世尊無量，是否少病少惱，起居輕便安樂？彼一寶莊嚴如來又說：『有十二億菩薩，與虛空藏菩薩一同前往娑婆世界（Saha world），愿世尊宣說如此這般的法，使諸菩薩獲得自然智，也使他們成就大法光明后返回此地。這是為什麼呢？因為世尊過去曾教化這些善男子等發菩提心。』

那時，虛空藏菩薩在世尊頭頂上化作一個巨大的寶蓋，寬達十千由旬，以青琉璃為頂，真珊瑚寶為檐，以琉璃和閻浮檀金為升垂，雜以美妙的珍珠縵網瓔珞寶鈴，發出和諧的鳴響，寶蓋的光明普照十方，與各種美妙的花朵交相輝映。

那時，虛空藏菩薩對如來不可思議的功德深生敬重，合掌向佛，以偈頌讚嘆道：

『法義智慧最尊貴，本性清凈無垢無執著， 譬如虛空無染污，我禮敬不動的聖足下。 修行無與倫比無邊際，顯現法身莊嚴最殊勝， 佛的真法身如虛空，普生大悲而救度眾生。 人中獅子能示現，百福莊嚴世尊身， 斷絕一切言語無聲響，遠離一切言說無戲論。 雖知如此而現說法，使無自性的眾生歡喜， 諸心非心而得此心，能知非心幻化之心。 善知眾生心行本性，而能不住彼我之心， 示現威儀救度眾生，善逝之身無

【English Translation】 English version Corresponding sounds, sounds corresponding to the Four Noble Truths (duhkha, samudaya, nirodha, marga), and sounds corresponding to the Twelve Links of Dependent Origination (avidya, samskara, vijnana, namarupa, sadayatana, sparsa, vedana, trsna, upadana, bhava, jati, jaramarana).

At that time, Bodhisattva Akasagarbha, having made offerings to the World Honored One (Shakyamuni Buddha), bowed at the Buddha's feet, circumambulated him seven times, and stood to one side, said to the Buddha: 'World Honored One! The Tathagata Ratnavyuha, worthy of offerings, perfectly enlightened, sends immeasurable greetings, asking if the World Honored One is free from illness and affliction, and if his movements are light and comfortable. The Tathagata Ratnavyuha also said: 'There are twelve billion Bodhisattvas who, together with Bodhisattva Akasagarbha, are going to the Saha world. May the World Honored One expound such and such Dharma, so that these Bodhisattvas may attain natural wisdom, and also, having achieved the great light of Dharma, may return here. Why is this? Because the World Honored One has in the past already converted these good men and others to generate the Bodhi mind.'

At that time, Bodhisattva Akasagarbha transformed a great jeweled canopy above the World Honored One's head, extending ten thousand yojanas in width, with blue lapis lazuli as the top, genuine coral as the eaves, with lapis lazuli and Jambu gold as the hanging ornaments, interspersed with exquisite pearl nets, necklaces, and jeweled bells, producing harmonious sounds. The light of the canopy illuminated all directions, intermingling with various beautiful flowers.

At that time, Bodhisattva Akasagarbha, deeply revering the inconceivable merits of the Tathagata, joined his palms towards the Buddha and praised him with verses:

'The most venerable one of Dharma meaning and wisdom, inherently pure, immaculate, and without attachment, Like the void, without defilement, I bow at the immovable holy feet. Practice without equal, without limit, manifesting the most excellent adornment of the Dharma body, The Buddha's true Dharma body is like the void, universally generating great compassion to save beings. The lion among men is able to manifest, the World Honored One's body adorned with a hundred blessings, Cutting off all speech, without sound, free from all discourse, without idle talk. Although knowing thus, he manifests and speaks, making beings without self-nature rejoice, All minds are not minds, yet they attain this mind, able to know the mind that is not mind, a transformation. Well knowing the nature of beings' minds and actions, yet not dwelling in the mind of self and other, Manifesting dignified conduct to save beings, the Sugata's body is without

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作不作。 　佛知眾生隨所樂，　　即能示現如是形， 　世尊於法不計我，　　不生憶想著於法。 　能知以何法受教，　　而隨所悟應時說， 　大眾渴仰瞻世尊，　　世所希有最無比。 　世尊無心於示現，　　無能令諸大眾悅， 　此等諸法從緣生，　　虛無寂寞非真實。 　世尊善知如是法，　　得至清涼泥洹道， 　去離二邊不著中，　　知虛非真無自性。 　此等諸法無作者，　　善說業報非斷常， 　法無眾生命及人，　　寂靜不名如虛空。 　如實分別無眾生，　　而安多眾至甘露， 　昔行多劫不思議，　　求進勢力勝菩提。 　所為妙行今已成，　　至無至義覺無餘， 　一切諸法上中下，　　悉知平等常無異。 　智者所知知不著，　　是故世尊定不亂， 　陰入諸界如幻化，　　三界皆如水中月。 　眾生虛偽性如夢，　　以智分別說是法， 　世人假稱名得道，　　實無有得無得相。 　如道無得輪無轉，　　如輪無轉無度者， 　故能度眾於四流，　　自度度彼系顛倒。 　善能安慰苦惱者，　　自滅滅彼至無為， 　眾生無生無涅槃，　　眾生本凈不可得。 　道及眾生猶如幻，　　自覺此際覺多眾， 　如虛空中不見色，　　一切群生色亦爾。 　諸法離色及色相，　　能知此色

【現代漢語翻譯】 現代漢語譯本 佛陀瞭解眾生各自的喜好，就能示現相應的形貌。 世尊對於佛法不執著于自我，不產生回憶和執著于佛法的念頭。 他能知道用什麼方法教導眾生，並根據他們領悟的情況及時說法。 大眾渴望瞻仰世尊，他是世間罕見、無與倫比的。 世尊示現並非出於有意的行為，也不是爲了讓大眾高興。 這些法都是因緣而生，虛幻寂寞，並非真實存在。 世尊善於瞭解這些法，從而達到清涼的涅槃之道。 他遠離二邊，不執著于中道，知道虛幻並非真實，沒有自性。 這些法沒有創造者，善於闡述業報，既非斷滅也非恒常。 法中沒有眾生、生命和人，寂靜得如同虛空一般，無法用名稱定義。 如實地分別，沒有眾生，卻能引導眾多眾生到達甘露（不死）的境界。 過去無數劫以來，他進行了不可思議的修行，追求進步的力量，超越了菩提（覺悟）。 他所做的微妙修行如今已經成就，達到了無所至的境界，覺悟沒有遺漏。 一切諸法，上、中、下，他都知道是平等而沒有差異的。 智者所知，知道而不執著，所以世尊的心是堅定而不動搖的。 五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（六根、六塵、六識）都如幻化一般，三界（欲界、色界、無色界）都像水中的月亮。 眾生的虛偽本性如同夢幻，用智慧分別來說明這些法。 世人假借名義說自己得道，實際上沒有得道和未得道的分別。 如同道沒有得，輪子沒有轉動，如同輪子沒有轉動就沒有度化者。 所以他能度化眾生脫離四種流（欲流、有流、見流、無明流），自己度化自己，也度化他人，擺脫顛倒的執著。 他善於安慰受苦惱的人，自己滅除煩惱，也幫助他人滅除煩惱，達到無為的境界。 眾生沒有生，也沒有涅槃，眾生的本性是清凈的，不可得。 道和眾生都如同幻象，自己覺悟了這個道理，也讓眾多眾生覺悟。 如同在虛空中看不到顏色，一切眾生的色相也是如此。 諸法脫離了色和色相，能瞭解這個色相的道理。

【English Translation】 English version The Buddha, knowing the various inclinations of beings, can manifest in forms that suit them. The World Honored One does not cling to self in the Dharma, nor does he generate memories or attachments to the Dharma. He knows by what means to instruct beings, and speaks according to their understanding at the appropriate time. The multitude eagerly gaze upon the World Honored One, who is rare and incomparable in the world. The World Honored One's manifestations are not intentional, nor are they to please the masses. These dharmas arise from conditions, are empty and still, and are not real. The World Honored One is skilled in understanding these dharmas, thus reaching the cool path of Nirvana. He is detached from both extremes, not clinging to the middle way, knowing that illusion is not real and has no self-nature. These dharmas have no creator, and he skillfully explains karma, which is neither annihilation nor permanence. In the Dharma, there are no beings, life, or persons; it is as silent as the void, beyond definition. Truly discerning, there are no beings, yet he leads many to the realm of amrita (immortality). For countless eons, he has practiced inconceivable cultivation, seeking the power of progress, surpassing Bodhi (enlightenment). His subtle practices are now accomplished, reaching the state of no-attainment, with no omissions in his awakening. All dharmas, high, middle, and low, he knows to be equal and without difference. The wise one knows without clinging, therefore the World Honored One's mind is firm and unwavering. The five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen realms (six senses, six objects, six consciousnesses) are like illusions, and the three realms (desire realm, form realm, formless realm) are like the moon in water. The false nature of beings is like a dream, and with wisdom, he explains these dharmas. People falsely claim to have attained the Way, but in reality, there is no distinction between attainment and non-attainment. Like the Way without attainment, the wheel without turning, like the wheel without turning, there is no one who crosses over. Therefore, he can liberate beings from the four streams (desire, existence, views, ignorance), liberating himself and others, freeing them from inverted attachments. He is skilled in comforting those who suffer, extinguishing his own afflictions and helping others to extinguish theirs, reaching the state of non-action. Beings have no birth and no Nirvana; the nature of beings is pure and unattainable. The Way and beings are like illusions; he awakens to this truth and awakens many beings. Just as no color is seen in the void, so too is the form of all beings. Dharmas are detached from form and the appearance of form, and he can understand the principle of this form.

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則得離， 　作諸妙喻以贊佛，　　執見而贊是其毀。 　佛德如空無差別，　　無所限量是贊佛， 　故禮凈尊凈他者，　　無緣無心入微心， 　如佛功德世尊知，　　如如功德我今禮。 　能知眾生無我者，　　知諸法際離欲者， 　見法身者則見佛，　　即為供養十方佛。」

虛空藏菩薩說此偈已，即時妙寶莊嚴堂及虛空中諸寶臺六變振動，一切大眾心凈悅豫，踴躍歡喜嘆未曾有，皆言：「虛空藏菩薩善能說此妙偈。若有善男子、善女人能行此法者，乃至夢中不見有法，以漸皆當得師子吼，如虛空藏菩薩。」

爾時，虛空藏菩薩以如斯妙偈贊如來已，白佛言：「世尊！欲少所問，唯愿聽許。若聽問者，爾乃敢問。所以者何？世尊有無量知見，能知眾生諸根有淳熟未淳熟者。世尊明達，去諸闇冥故；世尊了義，善說分別諸句義故；世尊知時，不過限故；世尊所記不謬，如說不錯故；世尊知時，隨諸眾生行說法故；世尊善遊戲，通達諸神足故；世尊善觀，體眾生心行故；世尊最無染，于諸法中得自在故；世尊自悟，覺了諸法故；世尊正御邪趣眾生，教令入正故；世尊是大醫王，能令無始世界眾病永斷故；世尊大力，成就佛十力故；世尊無畏，成就四無畏故；世尊無勝，成就十八不共法故；世尊大慈行

【現代漢語翻譯】 現代漢語譯本 那麼就能從中解脫出來。 用各種美妙的比喻來讚美佛陀，如果執著于某種見解來讚美，反而是對佛陀的譭謗。 佛陀的功德如同虛空一樣沒有差別，沒有任何執著才是真正的讚美佛陀。 所以，禮敬清凈的佛陀和使他人清凈的人，以無緣無心的狀態進入微妙的心境。 如同佛陀的功德只有世尊才能完全瞭解，我今天禮敬這如如不動的功德。 能夠了解眾生無我的人，瞭解諸法實相而遠離慾望的人， 見到法身的人就等於見到佛陀，這才是對十方諸佛的真正供養。

虛空藏菩薩說完這首偈頌后，當時，妙寶莊嚴堂和虛空中所有的寶臺都發生了六種震動，一切大眾內心清凈喜悅，歡欣鼓舞，讚歎從未有過這樣的景象，都說：『虛空藏菩薩善於宣說如此美妙的偈頌。如果有善男子、善女人能夠修行此法，乃至在夢中都不會見到任何法相，逐漸都將獲得如獅子吼般的智慧，如同虛空藏菩薩一樣。』

這時，虛空藏菩薩用這樣的美妙偈頌讚美如來后，對佛說：『世尊！我想請問一些問題，希望您能允許。如果允許我提問，我才敢發問。這是為什麼呢？世尊具有無量的智慧和見解，能夠知道眾生諸根的成熟與未成熟。世尊明察通達，能夠去除一切黑暗；世尊通曉真義，善於分別解釋各種語句的含義；世尊知道時機，不會超越界限；世尊的授記不會有錯，如同所說的那樣準確無誤；世尊知道時機，隨著眾生的根性而說法；世尊善於遊戲神通，通達各種神足通；世尊善於觀察，體察眾生的心念和行為；世尊最為清凈無染，在一切法中獲得自在；世尊自己覺悟，覺察了一切諸法；世尊能夠正確引導走入邪道的眾生，教導他們進入正道；世尊是偉大的醫王，能夠使無始以來世界的各種疾病永遠斷除；世尊具有強大的力量，成就了佛陀的十種力量；世尊無所畏懼，成就了四種無畏；世尊無與倫比，成就了十八種不共法；世尊以大慈悲心行事，'

【English Translation】 English version Then one can be liberated. To praise the Buddha with various wonderful metaphors, but to praise with attachment to a view is to defame the Buddha. The Buddha's virtues are like space, without differentiation; to be without any attachment is to truly praise the Buddha. Therefore, to pay homage to the pure Buddha and those who purify others, entering the subtle state of mind without conditions or intentions. Just as the Buddha's merits are fully understood only by the World Honored One, I now pay homage to these unchanging merits. Those who can understand that beings are without self, those who understand the reality of all dharmas and are free from desire, To see the Dharmakaya is to see the Buddha, and this is the true offering to all Buddhas in the ten directions.

After Bodhisattva Akasagarbha spoke this verse, at that time, the wondrously adorned hall and all the jeweled platforms in space shook in six ways. All the assembly felt pure and joyful, leaping with joy and praising that they had never seen such a sight, saying, 'Bodhisattva Akasagarbha is skilled in speaking such wonderful verses. If there are good men and good women who can practice this dharma, they will not even see any dharma in their dreams, and gradually they will all attain the wisdom of a lion's roar, like Bodhisattva Akasagarbha.'

At this time, after Bodhisattva Akasagarbha praised the Tathagata with such wonderful verses, he said to the Buddha, 'World Honored One! I wish to ask a few questions, I hope you will allow it. If you allow me to ask, then I dare to ask. Why is that? The World Honored One has immeasurable wisdom and insight, and can know whether the faculties of beings are mature or not. The World Honored One is clear and penetrating, able to remove all darkness; the World Honored One understands the true meaning, and is skilled in distinguishing and explaining the meanings of various statements; the World Honored One knows the timing, and does not exceed the limits; the World Honored One's predictions are not wrong, and are as accurate as stated; the World Honored One knows the timing, and teaches the Dharma according to the faculties of beings; the World Honored One is skilled in playing with supernatural powers, and is proficient in all kinds of spiritual powers; the World Honored One is skilled in observation, and understands the thoughts and actions of beings; the World Honored One is the most pure and undefiled, and has attained freedom in all dharmas; the World Honored One is self-enlightened, and has awakened to all dharmas; the World Honored One can correctly guide beings who have gone astray, and teach them to enter the right path; the World Honored One is the great king of physicians, and can cause the various diseases of the world since beginningless time to be forever eradicated; the World Honored One has great power, and has achieved the ten powers of the Buddha; the World Honored One is fearless, and has achieved the four fearlessnesses; the World Honored One is unsurpassed, and has achieved the eighteen unshared dharmas; the World Honored One acts with great compassion,'

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，救一切眾生，心無礙故；世尊大悲行，知見無我，拔一切眾生苦故；世尊大喜行，于禪解脫定，入定到彼岸故；世尊大舍行，斷一切憎愛，心如虛空故；世尊得平等，覺了諸佛法無礙故；世尊無憎愛，心畢竟清凈，譭譽不動故；世尊無悕望，智慧滿足，于利養讚歎無慾求故；世尊一切知見，一切佛行處到彼岸故。我知見世尊有如是等無量無邊功德成就，是故我欲於法門中少有所問。」虛空藏菩薩作是語已。

爾時，世尊告虛空藏菩薩言：「善男子！我當聽汝問，隨汝欲問恣汝所問，吾當隨汝所問悅可爾心。」

爾時，功德光明王菩薩問虛空藏菩薩言：「善男子！汝為誰故欲問如來？」

即時，虛空藏菩薩以偈報功德光明王菩薩言：

「一切等心諸眾生，　　平等能至彼岸者， 　遊戲無垢悲心中，　　我為是等問世尊。 　能到正見無垢穢，　　已無猶豫斷彼疑， 　自得了達利眾生，　　我為是等問世尊。 　知我無我無與等，　　為眾發心不著眾， 　能脫眾生計我見，　　我為是等問世尊。 　能護威儀慎所行，　　其心清凈如虛空， 　堅固不動如須彌，　　我為是等問世尊。 　進心無涯慧無等，　　勇健能害煩惱怨， 　已結已斷斷彼結，　　我為是等問世尊。 　樂施威儀調伏

【現代漢語翻譯】 現代漢語譯本：能救度一切眾生，因為心中沒有障礙；世尊的偉大慈悲行為，在於知曉並領悟無我，從而拔除一切眾生的痛苦；世尊的偉大喜悅行為，在於禪定、解脫和入定，併到達彼岸；世尊的偉大舍棄行為，在於斷除一切憎恨和愛戀，心如虛空一般；世尊獲得平等，覺悟到諸佛的法理沒有障礙；世尊沒有憎恨和愛戀，心畢竟清凈，對於譭謗和讚譽都不動搖；世尊沒有希求，智慧圓滿，對於利益供養和讚歎沒有慾望和追求；世尊的一切知見，到達了一切佛的修行之處的彼岸。我知道世尊有如此等等無量無邊的功德成就，因此我想要在佛法方面稍微請教一些問題。」虛空藏菩薩說完這些話。 當時，世尊告訴虛空藏菩薩說：「善男子！我將聽你的提問，隨你想要問的，盡情地問吧，我將隨你的提問來使你心滿意足。」 當時，功德光明王菩薩問虛空藏菩薩說：「善男子！你爲了誰想要向如來提問呢？」 當時，虛空藏菩薩用偈語回答功德光明王菩薩說： 『對於一切眾生都平等對待，平等地能夠到達彼岸的人，在遊戲中以無垢的悲心對待眾生，我爲了這樣的人向世尊提問。 能夠到達正見而沒有污垢，已經沒有猶豫並斷除了疑惑，自己領悟並能利益眾生的人，我爲了這樣的人向世尊提問。 知道我、無我以及無與倫比的道理，爲了眾生髮心而不執著于眾生，能夠使眾生脫離執著於我的見解的人，我爲了這樣的人向世尊提問。 能夠守護威儀，謹慎自己的行為，內心清凈如虛空，堅定不動如須彌山的人，我爲了這樣的人向世尊提問。 精進之心沒有邊際，智慧無與倫比，勇敢強健能夠摧毀煩惱怨敵，已經解開和斷除煩惱束縛的人，我爲了這樣的人向世尊提問。 喜歡佈施，威儀調伏

【English Translation】 English version: [He] saves all sentient beings, because his mind is without obstruction; the World Honored One's great compassion practice lies in knowing and realizing no-self, thus removing the suffering of all sentient beings; the World Honored One's great joy practice lies in meditation, liberation, and entering samadhi, reaching the other shore; the World Honored One's great renunciation practice lies in cutting off all hatred and love, his mind being like empty space; the World Honored One attains equality, realizing that the Dharma of all Buddhas is without obstruction; the World Honored One has no hatred or love, his mind is ultimately pure, unshaken by slander or praise; the World Honored One has no desires, his wisdom is complete, he has no desire or pursuit for benefits, offerings, or praise; the World Honored One's all-knowing vision has reached the other shore of all the Buddhas' practice. I know that the World Honored One has such immeasurable and boundless merits and achievements, therefore I wish to ask some questions about the Dharma.' After Bodhisattva Akasagarbha (Void Treasury Bodhisattva) spoke these words. At that time, the World Honored One said to Bodhisattva Akasagarbha, 'Good man! I will listen to your questions, ask whatever you wish, ask to your heart's content, and I will answer your questions to satisfy your mind.' At that time, Bodhisattva Gunaprabha Raja (King of Merit and Light) asked Bodhisattva Akasagarbha, 'Good man! For whom do you wish to ask the Tathagata (Thus Come One)?' Immediately, Bodhisattva Akasagarbha replied to Bodhisattva Gunaprabha Raja with a verse: 'For those who treat all sentient beings with an equal mind, who can equally reach the other shore, who play with an immaculate compassionate heart, I ask the World Honored One for these beings. For those who can reach right view without defilement, who have no hesitation and have cut off doubts, who have realized themselves and can benefit sentient beings, I ask the World Honored One for these beings. For those who know the principle of self, no-self, and incomparability, who generate the aspiration for sentient beings without attachment to sentient beings, who can liberate sentient beings from the view of attachment to self, I ask the World Honored One for these beings. For those who can protect their dignified conduct, who are cautious in their actions, whose hearts are pure like empty space, who are firm and unmoving like Mount Sumeru (a sacred mountain), I ask the World Honored One for these beings. For those whose minds of diligence are boundless, whose wisdom is incomparable, who are brave and strong and can destroy the enemies of afflictions, who have untied and cut off the bonds of afflictions, I ask the World Honored One for these beings. Who delight in giving, whose conduct is disciplined

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心，　　常住聞進戒忍力， 　禪定諸通勝慧明，　　我為是等問世尊。 　樂空無相無愿法，　　而現受形處生死， 　無生無終達甘露，　　我為是等問世尊。 　知見甚深無崖際，　　聲聞緣覺所不及， 　而知一切眾生行，　　我為是等問世尊。 　善能了達樂正行，　　於法非法系已斷， 　常處正定心不亂，　　我為是等問世尊。 　不斷佛種諸賢士，　　能護正法及與僧， 　多聞三世諸佛贊，　　我為是等問世尊。」

爾時，虛空藏菩薩以此妙偈答功德光明王菩薩已，白佛言：「世尊！云何菩薩行檀波羅蜜與虛空等？云何行屍波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜與虛空等？云何行功德與虛空等？云何行智與虛空等？云何菩薩不離如如？如來所許，唸佛、念法、念僧、念施、念戒、念天，云何菩薩修行諸法平等如泥洹？云何菩薩善分別行相？云何菩薩持諸佛法寶藏，隨如來所覺法相性，如實知諸法相性已不取不捨？云何菩薩分別眾生從始已來清凈而教化眾生？云何菩薩善順發行成就佛法？云何菩薩不退諸通，于諸佛法悉得自在？云何菩薩入甚深法門，諸聲聞辟支佛所不能入？云何菩薩於十二因緣，因善得勝智方便，離二邊諸見？云何菩薩為如來印所印，如如不分別智方便

【現代漢語翻譯】 現代漢語譯本 心，常住于聽聞、精進、持戒、忍辱的力量中， 禪定、各種神通、殊勝的智慧都明晰，我為此等事請問世尊。 樂於空性、無相、無愿的法，卻又顯現受生於生死之中， 達到無生無終的甘露境界，我為此等事請問世尊。 知見深邃無邊際，聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指獨自悟道的人）都無法企及， 卻能知曉一切眾生的行為，我為此等事請問世尊。 善於了達正道，對於是法和非法之間的繫縛已經斷除， 常處於正定之中，心不散亂，我為此等事請問世尊。 不使佛種斷絕的賢士，能夠守護正法以及僧團， 多聞且被三世諸佛所讚歎，我為此等事請問世尊。

這時，虛空藏菩薩（Akasagarbha Bodhisattva，代表智慧和慈悲的菩薩）用這美妙的偈頌回答功德光明王菩薩（Gunaprabha-raja Bodhisattva，代表功德和光明的菩薩）后，對佛說：『世尊！菩薩如何行佈施波羅蜜（Dana Paramita，指佈施的完美），能與虛空相等？如何行持戒波羅蜜（Sila Paramita，指持戒的完美）、忍辱波羅蜜（Ksanti Paramita，指忍辱的完美）、精進波羅蜜（Virya Paramita，指精進的完美）、禪定波羅蜜（Dhyana Paramita，指禪定的完美）、般若波羅蜜（Prajna Paramita，指智慧的完美），能與虛空相等？如何行功德與虛空相等？如何行智慧與虛空相等？菩薩如何不離如如（Tathata，指真如實相）？如來所允許的，唸佛、念法、念僧、念施、念戒、念天，菩薩如何修行諸法平等如涅槃（Nirvana，指解脫）？菩薩如何善於分別行相？菩薩如何持有諸佛法寶藏，隨如來所覺悟的法相性，如實知曉諸法相性后不取不捨？菩薩如何分別眾生從初始以來就清凈而教化眾生？菩薩如何善於順應發行成就佛法？菩薩如何不退失各種神通，對於諸佛法都得到自在？菩薩如何進入甚深法門，是聲聞和辟支佛所不能進入的？菩薩如何對於十二因緣（Dvadasanga-pratitya-samutpada，指佛教的十二種因果關係），因善而獲得殊勝的智慧方便，遠離二邊諸見？菩薩如何被如來印所印證，以如如不分別的智慧方便？』

【English Translation】 English version The mind, constantly dwells in the power of hearing, diligence, precepts, and patience, Meditation, various supernormal powers, and supreme wisdom are all clear, I ask the World Honored One about these matters. Delighting in the Dharma of emptiness, no-form, and no-wish, yet appearing to be born into the cycle of life and death, Reaching the nectar of no-birth and no-end, I ask the World Honored One about these matters. Knowledge and insight are profound and boundless, beyond the reach of Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), Yet able to know the actions of all sentient beings, I ask the World Honored One about these matters. Skilled in understanding the right path, the bonds between what is Dharma and what is not Dharma have been severed, Constantly dwelling in right concentration, the mind is not disturbed, I ask the World Honored One about these matters. The virtuous ones who do not let the Buddha's seed be cut off, who can protect the Right Dharma and the Sangha, Are learned and praised by the Buddhas of the three times, I ask the World Honored One about these matters.

At that time, Akasagarbha Bodhisattva (Bodhisattva representing wisdom and compassion), having answered Gunaprabha-raja Bodhisattva (Bodhisattva representing merit and light) with this wonderful verse, said to the Buddha: 'World Honored One! How does a Bodhisattva practice the perfection of giving (Dana Paramita) so that it is equal to space? How does one practice the perfection of morality (Sila Paramita), the perfection of patience (Ksanti Paramita), the perfection of diligence (Virya Paramita), the perfection of meditation (Dhyana Paramita), and the perfection of wisdom (Prajna Paramita) so that they are equal to space? How does one practice merit so that it is equal to space? How does one practice wisdom so that it is equal to space? How does a Bodhisattva not depart from Suchness (Tathata)? As the Tathagata allows, mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of giving, mindfulness of precepts, mindfulness of the heavens, how does a Bodhisattva practice all Dharmas equally like Nirvana? How does a Bodhisattva skillfully distinguish the characteristics of practice? How does a Bodhisattva hold the treasure of all Buddha Dharmas, following the nature of the Dharma as realized by the Tathagata, and after truly knowing the nature of all Dharmas, neither grasp nor abandon them? How does a Bodhisattva distinguish that sentient beings have been pure from the beginning and then teach them? How does a Bodhisattva skillfully follow the practice to accomplish the Buddha Dharma? How does a Bodhisattva not regress from various supernormal powers, and attain freedom in all Buddha Dharmas? How does a Bodhisattva enter the profound Dharma gate, which Sravakas and Pratyekabuddhas cannot enter? How does a Bodhisattva, regarding the twelve links of dependent origination (Dvadasanga-pratitya-samutpada), through goodness, obtain superior wisdom and skillful means, and depart from the views of the two extremes? How is a Bodhisattva sealed by the seal of the Tathagata, with the skillful means of wisdom that does not discriminate in Suchness?'

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？云何菩薩入法界性門，見一切法平等性？云何菩薩淳至堅固猶如金剛，於此大乘心住不動？云何菩薩自凈其界如諸佛界？云何菩薩得陀羅尼終不失念？云何菩薩得無障礙如來加持辯？云何菩薩得自在示現受生死？云何菩薩破諸怨敵去離四魔？云何菩薩利益眾生莊嚴功德？云何菩薩世無佛時能作佛事？云何菩薩得海印三昧，善能得知眾生心行？云何菩薩能得知諸塵界無礙？云何菩薩威儀行成就，離諸闇冥得勝光明，于諸法中得自然智，速得成就一切智行？」

爾時，世尊告虛空藏菩薩言：「善哉，善哉！善男子！汝善能分別問于如來如斯妙義，如汝已曾供養過去無量諸佛種諸善根，心行平等喻如虛空，禮敬諸佛至慧明處，發勤精進欲度一切。諸佛如法不捨一切眾生，度大慈悲彼岸，及過諸魔行不離世法，以虛空同量之心，成就此無上大乘妙法虛空藏。汝之功德無有邊際難可校量，汝已曾於過去恒河沙等諸佛世尊所問如此事，自亦能說。是故，虛空藏！汝今諦聽，諦聽！善思念之。吾當為汝分別解說，所問諸菩薩事；復過於此，能得無上大乘，如來自然智、一切種智。」

虛空藏菩薩言：「唯然快哉，愿樂欲聞。」

佛告虛空藏：「善男子！菩薩成就四法，行檀波羅蜜與虛空等。何謂為四？善男子！

【現代漢語翻譯】 現代漢語譯本：『如何菩薩進入法界性門，見到一切法平等之性？如何菩薩純粹堅固猶如金剛，於此大乘之心安住不動？如何菩薩自身清凈其界如同諸佛之界？如何菩薩獲得陀羅尼（總持，記憶力）終不失念？如何菩薩獲得無障礙如來加持的辯才？如何菩薩得自在示現受生死？如何菩薩破除諸怨敵，遠離四魔（煩惱魔、五蘊魔、死魔、天魔）？如何菩薩利益眾生，莊嚴功德？如何菩薩在世間無佛時能作佛事？如何菩薩獲得海印三昧（如海面印現一切事物的三昧），善能得知眾生心行？如何菩薩能得知諸塵界無礙？如何菩薩威儀行成就，遠離諸黑暗，獲得殊勝光明，于諸法中獲得自然智慧，迅速成就一切智行？』 這時，世尊告訴虛空藏菩薩說：『好啊，好啊！善男子！你善於分別詢問如來如此微妙的意義，如同你已經供養過去無量諸佛，種下諸善根，心行平等如同虛空，禮敬諸佛到達智慧明亮之處，發起勤奮精進之心想要度脫一切眾生。諸佛如法不捨一切眾生，度過大慈悲的彼岸，以及超越諸魔的行持不離世間法，以如同虛空同等量的心，成就這無上大乘妙法虛空藏。你的功德沒有邊際難以衡量，你已經曾在過去恒河沙數諸佛世尊那裡問過如此的事情，自己也能說。因此，虛空藏！你現在仔細聽，仔細聽！好好思念它。我將為你分別解說，所問的諸菩薩之事；並且超過這些，能獲得無上大乘，如來自然智、一切種智。』 虛空藏菩薩說：『是的，太好了，我願意聽。』 佛告訴虛空藏：『善男子！菩薩成就四法，行佈施波羅蜜（到達彼岸的佈施）與虛空相等。哪四種呢？善男子！』

【English Translation】 English version: 'How does a Bodhisattva enter the gate of the Dharma realm's nature, seeing the equality of all dharmas? How does a Bodhisattva become pure and firm like a diamond, dwelling unmoving in this Mahayana mind? How does a Bodhisattva purify their realm like the realms of all Buddhas? How does a Bodhisattva obtain Dharani (retentive memory) and never lose mindfulness? How does a Bodhisattva obtain unobstructed eloquence through the blessings of the Tathagata? How does a Bodhisattva freely manifest and undergo birth and death? How does a Bodhisattva break through all enemies and depart from the four maras (klesha mara, skandha mara, death mara, deva mara)? How does a Bodhisattva benefit sentient beings and adorn merit? How can a Bodhisattva perform the work of a Buddha when there is no Buddha in the world? How does a Bodhisattva obtain the Samadhi of the Ocean Seal (samadhi that reflects all things like the surface of the ocean), and skillfully know the minds and actions of sentient beings? How can a Bodhisattva know all the dust realms without obstruction? How does a Bodhisattva accomplish dignified conduct, depart from all darkness, obtain supreme light, gain natural wisdom in all dharmas, and quickly accomplish all-knowing conduct?' At that time, the World Honored One said to Bodhisattva Akasagarbha: 'Excellent, excellent! Good man! You are skilled in discerning and asking the Tathagata about such profound meanings, just as you have already made offerings to countless Buddhas in the past, planted all good roots, your mind acts with equality like space, you pay homage to all Buddhas reaching the place of bright wisdom, and you have aroused diligent effort to liberate all beings. The Buddhas, according to the Dharma, do not abandon any sentient beings, cross the shore of great compassion, and their practice transcends all maras without leaving the worldly dharmas, with a mind that is as vast as space, they accomplish this unsurpassed Mahayana wonderful Dharma, Akasagarbha. Your merits are boundless and difficult to measure, you have already asked about such matters at the places of countless Buddhas, as numerous as the sands of the Ganges River, and you can also speak about them yourself. Therefore, Akasagarbha! Now listen carefully, listen carefully! Think about it well. I will explain to you separately, the matters of the Bodhisattvas that you have asked about; and beyond these, you can obtain the unsurpassed Mahayana, the Tathagata's natural wisdom, and all-knowing wisdom.' Bodhisattva Akasagarbha said: 'Yes, that is wonderful, I am willing to listen.' The Buddha said to Akasagarbha: 'Good man! A Bodhisattva who accomplishes four dharmas, practices the Paramita of Dana (perfection of giving) equal to space. What are the four? Good man!'

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若菩薩於一切處無障礙不分別行檀波羅蜜，以我凈故於施亦凈，以施凈故於愿亦凈，以愿凈故於菩提亦凈，以菩提凈故於一切法亦凈。善男子！是為菩薩成就四法，行檀波羅蜜與虛空等。

「善男子！若菩薩成就八法能凈檀波羅蜜。何等為八？離我能施，離為我施，離愛結施，離無明見施，離彼我菩提相施，離種種想施，離悕望報施，離慳嫉施，其心平等如虛空，是為菩薩成就八法能凈檀波羅蜜。

「離此八法是謂凈施，喻如虛空無所不至，菩薩慈心行施亦復如是。喻如虛空非色叵見，菩薩所行諸施不依於色，亦復如是。喻如虛空不受苦樂，菩薩所行諸施離一切受，亦復如是。喻如虛空無有相智，菩薩所行諸施離諸想結，亦復如是。喻如虛空是無為相，菩薩所行諸施無為無作，亦復如是。喻如虛空虛假無相，菩薩所行諸施不依識想，亦復如是。喻如虛空增益一切眾生，菩薩所行諸施利益眾生，亦復如是。喻如虛空不可窮盡，菩薩所行諸施，于生死中無有窮盡，亦復如是。

「善男子！喻如化人給施化人，無有分別、無所戲論、不求果報，菩薩亦復如是。如化人相，去離二邊而行諸施，不分別戲論、悕望果報。善男子！菩薩以智慧舍一切結使，以方便智不捨一切眾生，是為菩薩行檀波羅蜜與虛空等。

【現代漢語翻譯】 現代漢語譯本：如果菩薩在一切處都沒有障礙，不分別地修行檀波羅蜜（Dānpólúomì，佈施的完美），因為我的清凈，所以佈施也清凈；因為佈施清凈，所以愿也清凈；因為愿清凈，所以菩提（Bódí，覺悟）也清凈；因為菩提清凈，所以一切法也清凈。善男子！這就是菩薩成就四法，修行檀波羅蜜如同虛空一樣。 「善男子！如果菩薩成就八法，就能清凈檀波羅蜜。哪八法呢？遠離『我能施』的觀念，遠離『為我而施』的觀念，遠離愛執的束縛而施，遠離無明（wúmíng，無知）的見解而施，遠離『彼我』菩提之相而施，遠離種種妄想而施，遠離希望回報而施，遠離慳吝嫉妒而施，其心平等如同虛空。這就是菩薩成就八法，能清凈檀波羅蜜。 「遠離這八法，就稱為清凈的佈施，譬如虛空無所不至，菩薩以慈悲心行佈施也像這樣。譬如虛空不是色法，不可見，菩薩所行的佈施不依賴於色法，也像這樣。譬如虛空不受苦樂，菩薩所行的佈施遠離一切感受，也像這樣。譬如虛空沒有相的智慧，菩薩所行的佈施遠離一切妄想的束縛，也像這樣。譬如虛空是無為的相，菩薩所行的佈施無為無作，也像這樣。譬如虛空虛假無相，菩薩所行的佈施不依賴於意識的妄想，也像這樣。譬如虛空增益一切眾生，菩薩所行的佈施利益眾生，也像這樣。譬如虛空不可窮盡，菩薩所行的佈施，在生死輪迴中沒有窮盡，也像這樣。 「善男子！譬如化人給施化人，沒有分別、沒有戲論、不求果報，菩薩也像這樣。如同化人的相，遠離二邊而行佈施，不分別戲論、不希望果報。善男子！菩薩以智慧捨棄一切煩惱，以方便的智慧不捨棄一切眾生，這就是菩薩修行檀波羅蜜如同虛空一樣。」

【English Translation】 English version: If a Bodhisattva, in all places, without obstruction, practices Dānpólúomì (Perfection of Giving) without discrimination, because of my purity, the giving is also pure; because the giving is pure, the vow is also pure; because the vow is pure, Bodhi (Enlightenment) is also pure; because Bodhi is pure, all dharmas are also pure. Good man! This is how a Bodhisattva accomplishes four dharmas, practicing Dānpólúomì like the void. 「Good man! If a Bodhisattva accomplishes eight dharmas, he can purify Dānpólúomì. What are the eight? To be free from the notion of 『I am the giver,』 to be free from the notion of 『giving for myself,』 to be free from giving bound by attachment, to be free from giving with ignorance (wúmíng) views, to be free from giving with the notion of 『self and other』 Bodhi, to be free from giving with various thoughts, to be free from giving with the hope of reward, to be free from giving with stinginess and jealousy, his mind is equal like the void. This is how a Bodhisattva accomplishes eight dharmas and can purify Dānpólúomì.」 「Being free from these eight dharmas is called pure giving, like the void that reaches everywhere. A Bodhisattva』s giving with compassion is also like this. Like the void that is not form and cannot be seen, the giving practiced by a Bodhisattva does not rely on form, and is also like this. Like the void that does not receive suffering or joy, the giving practiced by a Bodhisattva is free from all feelings, and is also like this. Like the void that has no wisdom of characteristics, the giving practiced by a Bodhisattva is free from all the bonds of thoughts, and is also like this. Like the void that is the characteristic of non-action, the giving practiced by a Bodhisattva is non-action and non-doing, and is also like this. Like the void that is empty and without characteristics, the giving practiced by a Bodhisattva does not rely on the thoughts of consciousness, and is also like this. Like the void that benefits all sentient beings, the giving practiced by a Bodhisattva benefits sentient beings, and is also like this. Like the void that is inexhaustible, the giving practiced by a Bodhisattva, in the cycle of birth and death, is inexhaustible, and is also like this.」 「Good man! It is like a manifested person giving to a manifested person, without discrimination, without playfulness, without seeking reward. A Bodhisattva is also like this. Like the appearance of a manifested person, he practices giving by being free from the two extremes, without discrimination, playfulness, or hope of reward. Good man! A Bodhisattva abandons all afflictions with wisdom, and does not abandon all sentient beings with the wisdom of skillful means. This is how a Bodhisattva practices Dānpólúomì like the void.」

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」

爾時，會中有一菩薩名曰燈手，從座而起，偏袒右肩，右膝著地，合掌白佛言：「世尊！何等菩薩能行如是檀波羅蜜？」

佛言：「善男子！菩薩若過諸世間得出世間法，非色無體無行，知見清凈，非闇非明離一切諸相，至無相智際成就無盡忍。近如來知見已，紹菩薩決定界分，已得受記為不退轉印所印，已得灌頂正位，已得善行知眾生行相，至一切處亦無所至，如是菩薩能行是檀波羅蜜。」說此法時，萬六千菩薩見諸法性猶如虛空得無生法忍。

佛告虛空藏菩薩言：「善男子！菩薩成就四法，行屍羅波羅蜜與虛空等。何謂為四？善男子！菩薩知身如鏡中像，知聲如響，知心如幻，知諸法性猶如虛空，是為菩薩成就四法，行屍羅波羅蜜與虛空等。

「善男子！菩薩成就八法能護凈戒。何等為八？善男子！諸菩薩不忘菩提心能護于戒，不求聲聞辟支佛地能護于戒，持戒不限於戒能護于戒，不恃諸戒能護于戒，不捨本願能護于戒，不依一切生處能護于戒，成就大愿能護于戒，善攝諸根為滅煩惱能護于戒，是為菩薩成就八法能護凈戒。

「善男子！喻如虛空離諸悕望，菩薩以無求心能護于戒亦復如是。喻如虛空清凈，菩薩持戒清凈亦復如是。喻如虛空無有垢污，菩薩持戒無垢亦復如是。

【現代漢語翻譯】 現代漢語譯本 當時，法會中有一位菩薩，名叫燈手（菩薩名），從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『世尊！什麼樣的菩薩能夠修行這樣的檀波羅蜜（佈施的最高境界）？』 佛說：『善男子！菩薩如果超越世間法，證得出世間法，其本質非色，無形無相，知見清凈，既非黑暗也非光明，遠離一切諸相，達到無相智慧的境界，成就無盡的忍耐。接近如來（佛）的知見后，繼承菩薩的決定性地位，已經得到授記，被不退轉的印記所印證，已經得到灌頂的正式地位，已經善於瞭解眾生的行為，到達一切處所也無所到達，這樣的菩薩能夠修行這種檀波羅蜜。』當佛說此法時，一萬六千位菩薩見到諸法的本性猶如虛空，證得無生法忍（對諸法不生不滅的真理的領悟）。 佛告訴虛空藏菩薩（菩薩名）說：『善男子！菩薩成就四種法，修行尸羅波羅蜜（持戒的最高境界）就如同虛空一樣。哪四種呢？善男子！菩薩知道身體如同鏡中的影像，知道聲音如同迴響，知道心如同幻象，知道諸法的本性猶如虛空，這就是菩薩成就四種法，修行尸羅波羅蜜如同虛空一樣。』 『善男子！菩薩成就八種法能夠守護清凈的戒律。哪八種呢？善男子！諸菩薩不忘失菩提心（覺悟之心）能夠守護戒律，不追求聲聞（小乘修行者）和辟支佛（獨覺者）的境界能夠守護戒律，持戒不侷限於戒條本身能夠守護戒律，不依賴戒律能夠守護戒律，不捨棄本來的誓願能夠守護戒律，不執著於一切的出生之處能夠守護戒律，成就大愿能夠守護戒律，善於攝持諸根（眼耳鼻舌身意）以滅除煩惱能夠守護戒律，這就是菩薩成就八種法能夠守護清凈的戒律。』 『善男子！譬如虛空遠離一切希望，菩薩以無所求的心來守護戒律也是如此。譬如虛空清凈，菩薩持戒清凈也是如此。譬如虛空沒有污垢，菩薩持戒沒有污垢也是如此。』

【English Translation】 English version At that time, in the assembly, there was a Bodhisattva named Lamp Hand (a Bodhisattva's name), who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! What kind of Bodhisattva is able to practice such Dāna pāramitā (the perfection of giving)?' The Buddha said: 'Good man! If a Bodhisattva transcends all worldly dharmas and attains the dharma of transcending the world, its essence is not form, without substance or action, with pure knowledge and vision, neither dark nor bright, detached from all appearances, reaching the realm of non-appearance wisdom, accomplishing endless patience. Having approached the knowledge and vision of the Tathagata (Buddha), inheriting the definitive status of a Bodhisattva, having already received the prediction, sealed by the seal of non-retrogression, having already received the formal position of empowerment, having already become skilled in understanding the behavior of sentient beings, reaching all places yet not reaching anywhere, such a Bodhisattva is able to practice this Dāna pāramitā.' When the Buddha spoke this dharma, sixteen thousand Bodhisattvas saw the nature of all dharmas as empty space and attained the forbearance of non-origination (the realization of the truth that all dharmas are neither born nor die). The Buddha said to Bodhisattva Akasagarbha (a Bodhisattva's name): 'Good man! A Bodhisattva who accomplishes four dharmas practices Śīla pāramitā (the perfection of morality) like empty space. What are the four? Good man! A Bodhisattva knows that the body is like an image in a mirror, knows that sound is like an echo, knows that the mind is like an illusion, and knows that the nature of all dharmas is like empty space. This is how a Bodhisattva accomplishes four dharmas and practices Śīla pāramitā like empty space.' 'Good man! A Bodhisattva who accomplishes eight dharmas is able to protect pure precepts. What are the eight? Good man! All Bodhisattvas who do not forget the Bodhi mind (the mind of enlightenment) are able to protect the precepts, who do not seek the realm of Śrāvakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers) are able to protect the precepts, who hold precepts without being limited by the precepts themselves are able to protect the precepts, who do not rely on the precepts are able to protect the precepts, who do not abandon their original vows are able to protect the precepts, who do not cling to any place of birth are able to protect the precepts, who accomplish great vows are able to protect the precepts, who are skilled in controlling the senses (eyes, ears, nose, tongue, body, and mind) to eliminate afflictions are able to protect the precepts. This is how a Bodhisattva accomplishes eight dharmas and is able to protect pure precepts.' 'Good man! Just as empty space is detached from all desires, so too, a Bodhisattva who protects the precepts with a mind of non-seeking is like that. Just as empty space is pure, so too, a Bodhisattva who holds precepts purely is like that. Just as empty space has no defilement, so too, a Bodhisattva who holds precepts without defilement is like that.'

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喻如虛空無有熱惱，菩薩持戒無惱亦復如是。喻如虛空無有高下，菩薩持戒無高無下亦復如是。喻如虛空無有樔窟，菩薩持戒而無所依亦復如是。喻如虛空無生無滅畢竟無變，菩薩持戒無生無滅畢竟無變亦復如是。喻如虛空悉能容受一切眾生，菩薩持戒普能運載亦復如是，為利益眾生能護正戒。

「善男子！如水中月無持戒破戒，菩薩亦復如是。了知一切諸法猶如月影無持戒破戒，是為菩薩行屍波羅蜜與虛空等。

「善男子！菩薩成就四法，行羼提波羅蜜與虛空等。何等為四？善男子！若菩薩他罵不報，以分別無我想故；他打不報，以無彼想故；他瞋不報，以離有想故；他怨不報，以去離二見故。是謂菩薩成就四法，行羼提波羅蜜與虛空等。

「善男子！菩薩成就八法，能凈羼提波羅蜜。何等為八？善男子！菩薩善凈內純至，修羼提波羅蜜；善凈外不悕望，修羼提波羅蜜；于上中下畢竟無障礙，修羼提波羅蜜；隨順法性無所染著，修羼提波羅蜜；離一切諸見應空，修羼提波羅蜜；斷一切諸覺應無相，修羼提波羅蜜；舍一切諸愿應無愿，修羼提波羅蜜；除一切諸行應無行，修羼提波羅蜜。是謂菩薩摩訶薩成就八法，能凈羼提波羅蜜。

「善男子！喻如虛空無憎無愛，菩薩修羼提波羅蜜，無憎無

【現代漢語翻譯】 現代漢語譯本 譬如虛空沒有熱惱，菩薩持戒沒有煩惱也像這樣。譬如虛空沒有高下，菩薩持戒沒有高下也像這樣。譬如虛空沒有巢穴，菩薩持戒沒有所依也像這樣。譬如虛空無生無滅，畢竟不變，菩薩持戒無生無滅，畢竟不變也像這樣。譬如虛空能夠容納一切眾生，菩薩持戒普遍能夠運載也像這樣，爲了利益眾生能夠守護正戒。 『善男子！如同水中的月亮沒有持戒和破戒，菩薩也像這樣。了知一切諸法猶如月影，沒有持戒和破戒，這就是菩薩修行尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）與虛空相等。』 『善男子！菩薩成就四法，修行羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）與虛空相等。是哪四種呢？善男子！如果菩薩被他人辱罵不還罵，因為分別沒有我相的緣故；被他人毆打不還手，因為沒有彼相的緣故；被他人嗔恨不報復，因為遠離有相的緣故；被他人怨恨不報復，因為去除二見的緣故。這就是菩薩成就四法，修行羼提波羅蜜與虛空相等。』 『善男子！菩薩成就八法，能夠清凈羼提波羅蜜。是哪八種呢？善男子！菩薩善於清凈內心純粹至極，修行羼提波羅蜜；善於清凈外在不希求，修行羼提波羅蜜；對於上中下畢竟沒有障礙，修行羼提波羅蜜；隨順法性沒有染著，修行羼提波羅蜜；遠離一切諸見應空，修行羼提波羅蜜；斷除一切諸覺應無相，修行羼提波羅蜜；捨棄一切諸愿應無愿，修行羼提波羅蜜；去除一切諸行應無行，修行羼提波羅蜜。這就是菩薩摩訶薩成就八法，能夠清凈羼提波羅蜜。』 『善男子！譬如虛空沒有憎恨也沒有愛戀，菩薩修行羼提波羅蜜，沒有憎恨也沒有愛戀，也像這樣。』

【English Translation】 English version It is like the void, which has no heat or vexation; a Bodhisattva holding precepts is also like this, without vexation. It is like the void, which has no high or low; a Bodhisattva holding precepts is also like this, without high or low. It is like the void, which has no nest or cave; a Bodhisattva holding precepts is also like this, without reliance. It is like the void, which has no birth or death, and is ultimately unchanging; a Bodhisattva holding precepts is also like this, without birth or death, and is ultimately unchanging. It is like the void, which can contain all sentient beings; a Bodhisattva holding precepts is also like this, universally able to carry, and for the benefit of sentient beings, is able to protect the true precepts. 'Good man! Like the moon in the water, which has no holding or breaking of precepts, a Bodhisattva is also like this. Understanding that all dharmas are like the moon's reflection, without holding or breaking of precepts, this is a Bodhisattva practicing Śīla-pāramitā (Perfection of Morality) equal to the void.' 'Good man! A Bodhisattva who achieves four dharmas practices Kṣānti-pāramitā (Perfection of Patience) equal to the void. What are the four? Good man! If a Bodhisattva does not retaliate when others scold him, because he discerns that there is no self; does not retaliate when others strike him, because he has no perception of the other; does not retaliate when others are angry with him, because he is detached from the perception of existence; does not retaliate when others resent him, because he has abandoned dualistic views. This is what is meant by a Bodhisattva achieving four dharmas, practicing Kṣānti-pāramitā equal to the void.' 'Good man! A Bodhisattva who achieves eight dharmas can purify Kṣānti-pāramitā. What are the eight? Good man! A Bodhisattva is skilled in purifying the inner self to the utmost purity, practicing Kṣānti-pāramitā; is skilled in purifying the external without desire, practicing Kṣānti-pāramitā; has no obstruction in the upper, middle, and lower realms, practicing Kṣānti-pāramitā; follows the nature of dharma without attachment, practicing Kṣānti-pāramitā; is detached from all views, understanding emptiness, practicing Kṣānti-pāramitā; cuts off all perceptions, understanding non-form, practicing Kṣānti-pāramitā; abandons all wishes, understanding non-wish, practicing Kṣānti-pāramitā; eliminates all actions, understanding non-action, practicing Kṣānti-pāramitā. This is what is meant by a Bodhisattva Mahāsattva achieving eight dharmas, able to purify Kṣānti-pāramitā.' 'Good man! It is like the void, which has no hatred or love; a Bodhisattva practicing Kṣānti-pāramitā is also like this, without hatred or love.'

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愛亦復如是。喻如虛空無有變易，菩薩畢竟心無變易，修羼提波羅蜜，亦復如是。善男子！喻如虛空無有虧損，菩薩畢竟修羼提波羅蜜，心無虧損亦復如是。喻如虛空無生無起，菩薩修羼提波羅蜜，心無生起亦復如是。喻如虛空無有戲論，菩薩修羼提波羅蜜，心無戲論亦復如是。喻如虛空不望恩報，菩薩修羼提波羅蜜，於一切眾生不望果報亦復如是。喻如虛空無漏無系，菩薩修羼提波羅蜜，離一切漏不繫三界亦復如是。

「善男子！菩薩行羼提波羅蜜時不作是念：『彼來罵我我能忍受。』亦不見罵者、受罵者及所罵法；不作是觀，不作是戲論言，彼空我亦空；亦不作是思惟，音聲如響何由而出；亦復不作是觀，我是彼非；又復不作是見，彼無常我亦無常；亦復不作是念，彼愚我智；亦不作是想，我等應行忍辱。

「善男子！譬如有人求娑羅枝，為娑羅枝故，赍持利斧入娑羅林中，至一大樹下斫其一枝，餘枝不作是念：『彼已被斫，不斫我等。』其被斫者亦不作是念：『我已被斫，餘者不斫。』二俱無想，不生憎愛。善男子！菩薩摩訶薩行羼提波羅蜜時，觀知一切法性如草木墻壁瓦石等，而示現割截身體，為教化眾生故，無憎無愛、無憶想分別。善男子！是為菩薩行羼提波羅蜜與虛空等。

「善男子

【現代漢語翻譯】 現代漢語譯本 愛也是如此。譬如虛空沒有變易，菩薩的本心也畢竟沒有變易，修習羼提波羅蜜（忍辱）也是如此。善男子！譬如虛空沒有虧損，菩薩畢竟修習羼提波羅蜜，心也沒有虧損也是如此。譬如虛空無生無起，菩薩修習羼提波羅蜜，心也沒有生起也是如此。譬如虛空沒有戲論，菩薩修習羼提波羅蜜，心也沒有戲論也是如此。譬如虛空不期望恩報，菩薩修習羼提波羅蜜，對於一切眾生不期望果報也是如此。譬如虛空沒有漏失沒有繫縛，菩薩修習羼提波羅蜜，遠離一切漏失不被三界繫縛也是如此。 「善男子！菩薩在修行羼提波羅蜜（忍辱）時，不應這樣想：『他來罵我，我能忍受。』也不應執著于罵人者、受罵者以及所罵的法；不應這樣觀察，不應這樣戲論說，『他空，我也空』；也不應這樣思惟，『聲音如同迴響，從何處發出』；也不應這樣觀察，『我是，他是非』；也不應這樣見解，『他是無常，我也是無常』；也不應這樣想，『他愚笨，我聰明』；也不應這樣想，『我們應該修行忍辱』。 「善男子！譬如有人爲了得到娑羅樹枝，拿著鋒利的斧頭進入娑羅樹林中，走到一棵大樹下砍下一根樹枝，其餘的樹枝不會這樣想：『他已經被砍了，不會砍我們。』而被砍的樹枝也不會這樣想：『我已經被砍了，其餘的不會被砍。』兩者都沒有想法，不產生憎恨和愛戀。善男子！菩薩摩訶薩在修行羼提波羅蜜（忍辱）時，觀察到一切法的本性如同草木、墻壁、瓦石等，而示現割截身體，爲了教化眾生，沒有憎恨，沒有愛戀，沒有憶想分別。善男子！這就是菩薩修行羼提波羅蜜（忍辱）與虛空相等。 「善男子！

【English Translation】 English version Love is also like this. It is like the void, which does not change; the Bodhisattva's fundamental mind also ultimately does not change, and practicing Kshanti Paramita (patience) is also like this. Good man! It is like the void, which has no loss; the Bodhisattva ultimately practices Kshanti Paramita, and the mind also has no loss, it is also like this. It is like the void, which has no birth and no arising; the Bodhisattva practices Kshanti Paramita, and the mind also has no arising, it is also like this. It is like the void, which has no idle talk; the Bodhisattva practices Kshanti Paramita, and the mind also has no idle talk, it is also like this. It is like the void, which does not expect favors in return; the Bodhisattva practices Kshanti Paramita, and for all sentient beings does not expect rewards, it is also like this. It is like the void, which has no outflows and no bondage; the Bodhisattva practices Kshanti Paramita, and is free from all outflows and not bound by the three realms, it is also like this. 「Good man! When a Bodhisattva practices Kshanti Paramita (patience), he should not think: 『He comes to scold me, and I can endure it.』 Nor should he cling to the one who scolds, the one who is scolded, and the act of scolding; he should not observe in this way, nor should he engage in idle talk saying, 『He is empty, and I am also empty』; nor should he think, 『Sound is like an echo, from where does it come forth』; nor should he observe in this way, 『I am, and he is not』; nor should he have this view, 『He is impermanent, and I am also impermanent』; nor should he think, 『He is foolish, and I am wise』; nor should he think, 『We should practice patience.』 「Good man! For example, if someone seeks a Sala tree branch, carrying a sharp axe into the Sala forest, he goes to a large tree and cuts off one branch, the remaining branches will not think: 『He has been cut, he will not cut us.』 And the branch that has been cut will not think: 『I have been cut, the others will not be cut.』 Both have no thoughts, and do not generate hatred or love. Good man! When a Bodhisattva Mahasattva practices Kshanti Paramita (patience), he observes that the nature of all dharmas is like grass, trees, walls, tiles, and stones, and he manifests cutting his body, for the sake of teaching sentient beings, without hatred, without love, without recollection or discrimination. Good man! This is how a Bodhisattva practices Kshanti Paramita (patience), being equal to the void. 「Good man!

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！云何菩薩摩訶薩行毗梨耶波羅蜜與虛空等？善男子！菩薩成就四法行毗梨耶波羅蜜與虛空等。何謂為四？善男子！若菩薩勤求一切善法，而知一切法自性不成就；以一切最勝供具，給侍供養諸佛世尊；然不見如來及所供侍之法，善能受持一切諸佛所說妙法，亦不見文字而可受持，亦能成就無量眾生；見眾生性即是泥洹。畢竟無生無起。善男子！是為菩薩成就四法，行毗梨耶波羅蜜與虛空等。

「善男子！若菩薩成就八法，能凈毗梨耶波羅蜜。何等為八？善男子！菩薩為凈身故，發勤精進，知身如影，不著于身；為凈口故，發勤精進，知口語如響，不著于口；為凈意故，發勤精進，知意如幻無所分別，不著于意，為具足諸波羅蜜故發勤精進。知諸法無自性，因緣所攝不可戲論，為得助菩提分法故發勤精進。覺了一切法真實性故無所礙著，為凈一切佛土故發勤精進。知諸國土如虛空故不恃所凈，為得一切陀羅尼故發勤精進。知一切法無念無非念故不作二相，為成就一切佛法故發勤精進。知諸法入一相平等故，而不壞法性。善男子！是為菩薩成就八法，能凈毗梨耶波羅蜜。

「善男子！喻如虛空無有疲惓；菩薩于無量劫發勤精進無有疲厭，亦復如是。喻如虛空悉能容受一切諸色，然此虛空無有覆障；菩薩為容

【現代漢語翻譯】 現代漢語譯本： 『云何菩薩摩訶薩（菩薩中的大菩薩）行毗梨耶波羅蜜（精進波羅蜜）與虛空等？』 『善男子！菩薩成就四法，行毗梨耶波羅蜜與虛空等。何謂為四？善男子！若菩薩勤求一切善法，而知一切法自性不成就；以一切最勝供具，給侍供養諸佛世尊（佛陀，受尊敬的人）；然不見如來（佛陀的稱號）及所供侍之法，善能受持一切諸佛所說妙法，亦不見文字而可受持，亦能成就無量眾生；見眾生性即是泥洹（涅槃），畢竟無生無起。善男子！是為菩薩成就四法，行毗梨耶波羅蜜與虛空等。

『善男子！若菩薩成就八法，能凈毗梨耶波羅蜜。何等為八？善男子！菩薩為凈身故，發勤精進，知身如影，不著于身；為凈口故，發勤精進，知口語如響，不著于口；為凈意故，發勤精進，知意如幻無所分別，不著于意，為具足諸波羅蜜故發勤精進。知諸法無自性，因緣所攝不可戲論，為得助菩提分法（幫助達到覺悟的方法）故發勤精進。覺了一切法真實性故無所礙著，為凈一切佛土故發勤精進。知諸國土如虛空故不恃所凈，為得一切陀羅尼（總持，記憶和理解能力）故發勤精進。知一切法無念無非念故不作二相，為成就一切佛法故發勤精進。知諸法入一相平等故，而不壞法性。善男子！是為菩薩成就八法，能凈毗梨耶波羅蜜。

『善男子！喻如虛空無有疲惓；菩薩于無量劫發勤精進無有疲厭，亦復如是。喻如虛空悉能容受一切諸色，然此虛空無有覆障；菩薩為容

【English Translation】 English version: 'How does a Bodhisattva Mahasattva (a great Bodhisattva) practice the Virya Paramita (Perfection of Diligence) like space?' 'Good man! A Bodhisattva accomplishes four dharmas and practices the Virya Paramita like space. What are the four? Good man! If a Bodhisattva diligently seeks all good dharmas, and knows that the self-nature of all dharmas is not accomplished; with all the most excellent offerings, serves and makes offerings to all the Buddhas, the World Honored Ones (Buddhas, respected ones); yet does not see the Tathagata (title of the Buddha) and the dharmas being offered, is able to well receive and uphold all the wonderful dharmas spoken by all the Buddhas, also does not see any words that can be received and upheld, and is also able to accomplish countless sentient beings; sees the nature of sentient beings as Nirvana (extinction of suffering), ultimately without birth or arising. Good man! This is how a Bodhisattva accomplishes four dharmas and practices the Virya Paramita like space.'

'Good man! If a Bodhisattva accomplishes eight dharmas, he can purify the Virya Paramita. What are the eight? Good man! A Bodhisattva, for the sake of purifying the body, diligently practices, knowing the body is like a shadow, not attached to the body; for the sake of purifying the mouth, diligently practices, knowing the speech of the mouth is like an echo, not attached to the mouth; for the sake of purifying the mind, diligently practices, knowing the mind is like an illusion without any discrimination, not attached to the mind; for the sake of fulfilling all the Paramitas, diligently practices. Knowing that all dharmas have no self-nature, are conditioned by causes and conditions and cannot be playfully discussed, for the sake of obtaining the dharmas that aid Bodhi (enlightenment), diligently practices. Realizing the true nature of all dharmas, therefore without any hindrance or attachment, for the sake of purifying all Buddha lands, diligently practices. Knowing that all lands are like space, therefore not relying on what is purified, for the sake of obtaining all Dharanis (total retention, memory and understanding), diligently practices. Knowing that all dharmas are without thought or non-thought, therefore not creating two aspects, for the sake of accomplishing all Buddha dharmas, diligently practices. Knowing that all dharmas enter into one aspect of equality, and therefore not destroying the nature of dharmas. Good man! This is how a Bodhisattva accomplishes eight dharmas and can purify the Virya Paramita.'

'Good man! It is like space, which has no fatigue; a Bodhisattva, in countless kalpas, diligently practices without fatigue or weariness, it is also like this. It is like space, which can contain all colors, yet this space has no obstruction; a Bodhisattva, in order to contain

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受一切眾生，發勤精進平等無礙，亦復如是。喻如虛空能生一切藥草叢林，然此虛空無有住處；菩薩為增益一切眾生諸善根故發勤精進，無所依著無有住處，亦復如是。喻如虛空至一切處然無有去；菩薩發勤精進為至一切法故，而無至無不至，亦復如是。喻如虛空非色，而於中見種種色；菩薩為一乘故發勤精進，而為成就純至故示諸乘差別，亦復如是。喻如虛空本性清凈，不為客塵所污；菩薩發勤精進本性清凈，為眾生故現受生死，不為塵累所染，亦復如是。喻如虛空性是常法，無有無常；菩薩究竟為不斷三寶故，發勤精進，亦復如是。喻如虛空，無始無終不取不捨；菩薩發勤精進，無始無終不取不捨，亦復如是。

「善男子！精進有二種：始發精進、終成精進。菩薩以始發精進習成一切善法，以終成精進分別一切法不得自性，唯所集善根見是平等，所見平等亦非平等。善男子！喻如工匠刻作木人身相備具，所作事業皆能成辦，于作不作不生二想。菩薩為成就莊嚴本願故，發勤精進修一切業，于作不作不生二想，去離二邊，亦復如是。善男子！是為菩薩行毗梨耶波羅蜜與虛空等。

「善男子！云何菩薩摩訶薩行禪波羅蜜與虛空等？善男子！若菩薩成就四法，行禪波羅蜜與虛空等。何等為四？善男子！若菩

【現代漢語翻譯】 現代漢語譯本 對待一切眾生，發起勤奮精進，平等無礙，也是如此。譬如虛空能生長一切藥草叢林，然而這虛空沒有固定的住處；菩薩爲了增益一切眾生的各種善根而發起勤奮精進，沒有所依賴，沒有固定的住處，也是如此。譬如虛空到達一切處，卻沒有來去；菩薩發起勤奮精進，爲了到達一切法，而無所謂到達或不到達，也是如此。譬如虛空不是色，卻在其中見到種種色；菩薩爲了唯一佛乘（Ekayana）而發起勤奮精進，爲了成就純粹的佛果，而示現各種乘的差別，也是如此。譬如虛空本性清凈，不被客塵所污染；菩薩發起勤奮精進，本性清凈，爲了眾生而示現承受生死，不被塵世的煩惱所染污，也是如此。譬如虛空的性質是常法，沒有無常；菩薩究竟爲了不斷絕佛法僧三寶（Triratna），發起勤奮精進，也是如此。譬如虛空，無始無終，不取不捨；菩薩發起勤奮精進，無始無終，不取不捨，也是如此。 『善男子！精進有兩種：初始的精進和最終成就的精進。菩薩以初始的精進修習成就一切善法，以最終成就的精進分別一切法，不得其自性，唯有所集聚的善根，見到是平等的，所見平等也並非真正的平等。善男子！譬如工匠雕刻木人，身體各部分都具備，所做的事業都能完成，對於做與不做，不產生兩種想法。菩薩爲了成就莊嚴的本願，發起勤奮精進，修習一切事業，對於做與不做，不產生兩種想法，遠離兩邊，也是如此。善男子！這就是菩薩修行毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）與虛空相等。』 『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如何修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）與虛空相等？善男子！如果菩薩成就四種法，修行禪波羅蜜就與虛空相等。哪四種呢？善男子！如果菩薩

【English Translation】 English version Towards all sentient beings, they generate diligent effort, equal and unobstructed, and it is also like this. It is like space, which can grow all kinds of herbs and forests, yet this space has no fixed abode; Bodhisattvas, in order to increase the various roots of goodness of all sentient beings, generate diligent effort, without any dependence, without any fixed abode, and it is also like this. It is like space, which reaches everywhere, yet has no coming or going; Bodhisattvas generate diligent effort, in order to reach all dharmas, yet there is no such thing as reaching or not reaching, and it is also like this. It is like space, which is not form, yet within it, various forms are seen; Bodhisattvas, for the sake of the One Vehicle (Ekayana), generate diligent effort, and in order to achieve the pure Buddhahood, they show the differences of various vehicles, and it is also like this. It is like space, whose nature is pure, and is not defiled by the dust of visitors; Bodhisattvas generate diligent effort, their nature is pure, and for the sake of sentient beings, they manifest the acceptance of birth and death, without being defiled by the afflictions of the world, and it is also like this. It is like space, whose nature is constant, and has no impermanence; Bodhisattvas, ultimately, in order to not cut off the Three Jewels (Triratna), generate diligent effort, and it is also like this. It is like space, which has no beginning and no end, neither grasping nor abandoning; Bodhisattvas generate diligent effort, with no beginning and no end, neither grasping nor abandoning, and it is also like this. 『Good man! There are two kinds of diligence: initial diligence and ultimately accomplished diligence. Bodhisattvas, with initial diligence, practice and accomplish all good dharmas, and with ultimately accomplished diligence, they discern all dharmas, not finding their self-nature, only the accumulated roots of goodness, seeing them as equal, and the equality seen is also not true equality. Good man! It is like a craftsman carving a wooden figure, with all parts of the body complete, and all the tasks that are done can be accomplished, and regarding doing or not doing, no two thoughts arise. Bodhisattvas, in order to accomplish the solemn vows, generate diligent effort, practicing all tasks, and regarding doing or not doing, no two thoughts arise, and they are far from both extremes, and it is also like this. Good man! This is how Bodhisattvas practice the Vīrya-pāramitā (Perfection of Diligence) as equal to space.』 『Good man! How do Bodhisattva-mahāsattvas (Great Bodhisattvas) practice the Dhyāna-pāramitā (Perfection of Meditation) as equal to space? Good man! If Bodhisattvas accomplish four dharmas, then their practice of Dhyāna-pāramitā is equal to space. What are the four? Good man! If Bodhisattvas』

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薩專其內心，亦不見內心遮緣外界諸心；亦不見外心行處，以己心平等故，知一切眾生心平等；亦不依二法心及平等思惟；法界定性無攝無亂，知一切法性無有戲論。是為菩薩成就四法，行禪波羅蜜與虛空等。

「善男子！若菩薩成就八法，能凈禪波羅蜜。何等為八？善男子！若菩薩不依諸陰修禪，不依諸界修禪，不依諸入修禪，不依三界修禪，不依現世修禪，不依後世修禪，不依道修禪，不依果修禪，是為菩薩成就八法，能凈禪波羅蜜。

「喻如虛空無所依著，菩薩修禪無所依止亦復如是。喻如虛空無所愛戀，菩薩修禪離諸染著亦復如是。喻如虛空不著諸見，菩薩修禪舍離諸見亦復如是。喻如虛空無有諸慢，菩薩修禪離諸憍慢亦復如是。喻如虛空究竟無滅，菩薩修禪善入法性究竟不退亦復如是。喻如虛空不可破壞，菩薩修禪不壞本際亦復如是。喻如虛空無有變易，菩薩修禪不變如如亦復如是。喻如虛空非心離心，菩薩修禪離心意識，亦復如是。

「善男子！菩薩以平等心修禪，非不平等心。云何心平等？若心不高不下，無求無非求，無作無非作，無分別無非分別，無行無非行，無取無舍，無闇無明，無知無念，無非知無非念，不一不異，非二非不二，無動無不動，無去無不去，無修無非修，心不

【現代漢語翻譯】 現代漢語譯本：薩專（菩薩名）專注于自己的內心，也看不到內心會遮蔽或影響外在其他眾生的心；也看不到外在的心在何處執行，因為自己的心是平等的，所以知道一切眾生的心也是平等的；也不依賴於二元對立的法和不平等的思維；法界的本性是既不被攝取也不混亂，知道一切法的本性是沒有虛妄的言論。這就是菩薩成就四種法，修行禪定波羅蜜（到達彼岸的禪定）如同虛空一樣。 善男子！如果菩薩成就八種法，就能清凈禪定波羅蜜。哪八種呢？善男子！如果菩薩不依賴於五蘊（色、受、想、行、識）來修禪，不依賴於十八界（六根、六塵、六識）來修禪，不依賴於十二入（六根、六塵）來修禪，不依賴於三界（欲界、色界、無色界）來修禪，不依賴於現世來修禪，不依賴於後世來修禪，不依賴於道來修禪，不依賴於果來修禪，這就是菩薩成就八種法，能夠清凈禪定波羅蜜。 譬如虛空沒有所依賴和執著的，菩薩修禪沒有所依賴和止息也是如此。譬如虛空沒有所愛戀的，菩薩修禪遠離各種染著也是如此。譬如虛空不執著于各種見解，菩薩修禪舍離各種見解也是如此。譬如虛空沒有各種傲慢，菩薩修禪遠離各種驕慢也是如此。譬如虛空究竟沒有滅盡，菩薩修禪善入法性究竟不退轉也是如此。譬如虛空不可破壞，菩薩修禪不破壞根本的實相也是如此。譬如虛空沒有變易，菩薩修禪不變如如的真理也是如此。譬如虛空非心也離心，菩薩修禪遠離心意識，也是如此。 善男子！菩薩以平等心修禪，而不是以不平等心。什麼是心平等呢？如果心不高不下，沒有追求也沒有不追求，沒有造作也沒有不造作，沒有分別也沒有不分別，沒有行為也沒有不行為，沒有取也沒有舍，沒有黑暗也沒有光明，沒有知也沒有念，沒有非知也沒有非念，不一也不異，非二也非不二，沒有動也沒有不動，沒有去也沒有不去，沒有修也沒有不修，心不

【English Translation】 English version: Sazhuan (a Bodhisattva's name) focuses on his own mind, and also does not see his mind obscuring or affecting the minds of other beings; nor does he see where external minds operate, because his own mind is equal, so he knows that the minds of all beings are also equal; nor does he rely on dualistic dharmas and unequal thinking; the nature of the Dharma realm is neither grasped nor confused, knowing that the nature of all dharmas is without false arguments. This is how a Bodhisattva achieves four dharmas, practicing Dhyana Paramita (perfection of meditation) like the void. Good man! If a Bodhisattva achieves eight dharmas, he can purify Dhyana Paramita. What are the eight? Good man! If a Bodhisattva does not rely on the five skandhas (form, feeling, perception, mental formations, consciousness) to practice meditation, does not rely on the eighteen realms (six sense organs, six sense objects, six consciousnesses) to practice meditation, does not rely on the twelve entrances (six sense organs, six sense objects) to practice meditation, does not rely on the three realms (desire realm, form realm, formless realm) to practice meditation, does not rely on the present life to practice meditation, does not rely on the future life to practice meditation, does not rely on the path to practice meditation, does not rely on the fruit to practice meditation, this is how a Bodhisattva achieves eight dharmas, able to purify Dhyana Paramita. It is like the void, which has no reliance or attachment, so too the Bodhisattva's meditation has no reliance or cessation. It is like the void, which has no love or longing, so too the Bodhisattva's meditation is free from all attachments. It is like the void, which does not cling to any views, so too the Bodhisattva's meditation abandons all views. It is like the void, which has no arrogance, so too the Bodhisattva's meditation is free from all pride. It is like the void, which ultimately has no extinction, so too the Bodhisattva's meditation enters the nature of Dharma and ultimately does not regress. It is like the void, which cannot be destroyed, so too the Bodhisattva's meditation does not destroy the fundamental reality. It is like the void, which has no change, so too the Bodhisattva's meditation does not change the suchness of truth. It is like the void, which is neither mind nor separate from mind, so too the Bodhisattva's meditation is free from mind and consciousness. Good man! A Bodhisattva practices meditation with an equal mind, not with an unequal mind. What is an equal mind? If the mind is neither high nor low, neither seeking nor not seeking, neither creating nor not creating, neither discriminating nor not discriminating, neither acting nor not acting, neither grasping nor abandoning, neither darkness nor light, neither knowing nor thinking, neither not knowing nor not thinking, neither one nor different, neither two nor not two, neither moving nor not moving, neither going nor not going, neither practicing nor not practicing, the mind does not

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緣於一切境界，是謂平等心。以菩薩心平等故，不取於色，去離眼色二法，而修于禪。以心平故，不取聲香味觸法，去離意法二法，而修于禪。

「善男子！喻如虛空火災起時不能焚燒，水災起時不為所漂，菩薩不為諸煩惱火之所焚燒，不為諸禪解脫三昧所漂，受生自無定亂，亂心眾生能令得定，自行已凈不捨精進，與平等等示現差別，而不見平等及不平等二相，善能遍觀智慧真性，其心不為愛見所覆，于諸行中行無所著與虛空等。善男子！是為菩薩行禪波羅蜜與虛空等。

「善男子！云何菩薩行般若波羅蜜與虛空等？善男子！若菩薩成就四法，行般若波羅蜜與虛空等。何等為四？善男子！若菩薩以我凈故知眾生亦凈，以知凈故知識亦凈，以義凈故知文字亦凈，以法界凈故知一切法亦凈，是為菩薩成就四法行般若波羅蜜與虛空等。

「善男子！若菩薩摩訶薩成就八法，能凈般若波羅蜜。何等為八？善男子！若菩薩精勤欲斷一切不善法，而不著斷見；精勤欲生一切善法，而不著常見；知一切有為法皆從緣生，而不動于無生忍法；善分別說一切字句，而常平等無有言說；善能辨宣一切有為無常苦法，于無我法界寂靜不動；能善分別諸所作業，而知一切法無業無報；善能分別垢法凈法，而知一切法性常凈

【現代漢語翻譯】 現代漢語譯本 因緣於一切境界，這被稱為平等心。因為菩薩的心是平等的，所以不執著於色，遠離眼和色這兩種法，而修習禪定。因為心是平靜的，所以不執著于聲、香、味、觸、法，遠離意和法這兩種法，而修習禪定。 『善男子！譬如虛空，當火災發生時不能被焚燒，當水災發生時不會被漂流。菩薩不會被各種煩惱之火所焚燒，也不會被各種禪定、解脫、三昧所漂流。受生時自然沒有固定或混亂的狀態，能使混亂的心得到安定。自己修行已經清凈，不放棄精進，以平等心示現差別，卻不執著于平等和不平等這兩種相。善於普遍觀察智慧的真性，其心不被愛見所覆蓋，在各種行為中行事而不執著，如同虛空一樣。善男子！這就是菩薩修行禪波羅蜜如同虛空一樣。 『善男子！菩薩如何修行般若波羅蜜如同虛空一樣？善男子！如果菩薩成就四種法，修行般若波羅蜜就如同虛空一樣。是哪四種呢？善男子！如果菩薩因為自己清凈而知道眾生也清凈，因為知道清凈而知道知識也清凈，因為意義清凈而知道文字也清凈，因為法界清凈而知道一切法也清凈，這就是菩薩成就四種法修行般若波羅蜜如同虛空一樣。 『善男子！如果菩薩摩訶薩成就八種法，就能清凈般若波羅蜜。是哪八種呢？善男子！如果菩薩精勤地想要斷除一切不善法，卻不執著于斷見；精勤地想要生起一切善法，卻不執著于常見；知道一切有為法都是從因緣而生，卻不為無生法忍所動搖；善於分別解說一切字句，卻常常保持平等而沒有言說；善於辨別宣說一切有為法的無常和苦，在無我法界的寂靜中不動搖；能夠善於分別各種所作的業，卻知道一切法沒有業也沒有報應；能夠善於分別垢法和凈法，卻知道一切法的本性常常是清凈的。

【English Translation】 English version Being conditioned by all realms, this is called the mind of equality. Because the Bodhisattva's mind is equal, they do not grasp at form, they depart from the two dharmas of eye and form, and cultivate meditation. Because the mind is peaceful, they do not grasp at sound, smell, taste, touch, and dharma, they depart from the two dharmas of mind and dharma, and cultivate meditation. 'Good man! It is like space, when a fire disaster arises, it cannot be burned, and when a water disaster arises, it is not swept away. The Bodhisattva is not burned by the fires of all afflictions, nor is swept away by all meditations, liberations, and samadhis. When taking birth, there is naturally no fixed or chaotic state, and they can enable a chaotic mind to attain stability. Having purified their own practice, they do not abandon diligence, and with an equal mind, they manifest differences, yet they do not cling to the two aspects of equality and inequality. They are skilled in universally observing the true nature of wisdom, their mind is not covered by love and views, and in all actions, they act without attachment, like space. Good man! This is the Bodhisattva's practice of the perfection of meditation, like space. 'Good man! How does the Bodhisattva practice the perfection of wisdom like space? Good man! If the Bodhisattva achieves four dharmas, their practice of the perfection of wisdom is like space. What are the four? Good man! If the Bodhisattva, because of their own purity, knows that sentient beings are also pure, because of knowing purity, knows that knowledge is also pure, because of the purity of meaning, knows that words are also pure, and because of the purity of the dharma realm, knows that all dharmas are also pure, this is the Bodhisattva achieving four dharmas, and their practice of the perfection of wisdom is like space. 'Good man! If a Bodhisattva Mahasattva achieves eight dharmas, they can purify the perfection of wisdom. What are the eight? Good man! If the Bodhisattva diligently desires to cut off all unwholesome dharmas, yet does not cling to the view of annihilation; diligently desires to generate all wholesome dharmas, yet does not cling to the view of permanence; knows that all conditioned dharmas arise from conditions, yet is not moved by the forbearance of non-arising; is skilled in distinguishing and explaining all words and phrases, yet always maintains equality without speech; is skilled in discerning and proclaiming the impermanence and suffering of all conditioned dharmas, and is unmoving in the stillness of the non-self dharma realm; is able to skillfully distinguish all actions performed, yet knows that all dharmas have no action and no retribution; is able to skillfully distinguish defiled dharmas and pure dharmas, yet knows that the nature of all dharmas is always pure.'

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；善能籌量三世諸法，而知諸法無去來今。是為菩薩成就八法，能凈般若波羅蜜。

「善男子！喻如虛空非行無行，菩薩行般若離一切行亦復如是。喻如虛空無能破壞，菩薩行般若一切諸魔無能壞者亦復如是。喻如虛空性常寂靜，菩薩行般若覺見寂靜亦復如是。喻如虛空性常無我，菩薩行般若了知無我亦復如是。喻如虛空性非眾生，菩薩行般若離一切眾生見亦復如是。喻如虛空性無有命，菩薩行般若離一切命見亦復如是。喻如虛空性無有人，菩薩行般若離一切人見亦復如是。喻如虛空非物非非物不可名字，菩薩行般若離物非物見亦復如是。

「善男子！般若是寂靜句義，無微覺故；是不作句義，自相凈故；是無變句義，無行相故；是真實句義，不發動故；是不誑句義，無有異故；是了達句義，入一相故；是通明句義，斷習氣故；是滿足句義，無慾求故；是通達句義，能正見故；是第一句義，無所得故；是平等句義，無高無下故；是牢固句義，不可壞故；是不動句義，無所依故；是金剛句義，不可摧故；是已度句義，所作辦故；是真凈句義，本性凈故；是無闇句義，不恃明故；是無二句義，不積聚故；是盡句義，究竟盡相故；是無盡句義，無為相故；是無為句義，離生滅故；是虛空句義，無障礙故；是無所

【現代漢語翻譯】 現代漢語譯本：『善於衡量過去、現在、未來三世的諸法，並且知道諸法沒有過去、現在、未來。這就是菩薩成就八法，能夠清凈般若波羅蜜（智慧到彼岸）。』 『善男子！譬如虛空，既非行也非無行，菩薩修行般若（智慧）遠離一切行也是如此。譬如虛空，沒有能夠破壞它的，菩薩修行般若，一切諸魔不能夠破壞他也是如此。譬如虛空，其性常寂靜，菩薩修行般若，覺悟到寂靜也是如此。譬如虛空，其性常無我，菩薩修行般若，了知無我也是如此。譬如虛空，其性非眾生，菩薩修行般若，遠離一切眾生見也是如此。譬如虛空，其性沒有命，菩薩修行般若，遠離一切命見也是如此。譬如虛空，其性沒有人，菩薩修行般若，遠離一切人見也是如此。譬如虛空，既非事物也非非事物，不可用名字來稱呼，菩薩修行般若，遠離事物和非事物見也是如此。 『善男子！般若（智慧）是寂靜的句義，因為沒有細微的覺知；是不作為的句義，因為其自性清凈；是無變的句義，因為沒有行相；是真實的句義，因為不發動；是不欺誑的句義，因為沒有差異；是了達的句義，因為入於一相；是通明的句義，因為斷除習氣；是滿足的句義，因為沒有慾望和追求；是通達的句義，因為能夠正確地見；是第一的句義，因為沒有所得；是平等的句義，因為沒有高下；是牢固的句義，因為不可破壞；是不動的句義，因為沒有所依賴；是金剛的句義，因為不可摧毀；是已度的句義，因為所作已辦；是真凈的句義，因為本性清凈；是無暗的句義，因為不依賴光明；是無二的句義，因為不積聚；是盡的句義，因為究竟盡相；是無盡的句義，因為無為相；是無為的句義，因為遠離生滅；是虛空的句義，因為沒有障礙；是無所』

【English Translation】 English version: 'Being skilled in assessing the dharmas (phenomena) of the three times (past, present, and future), and knowing that these dharmas have no coming, going, or present. This is how a Bodhisattva accomplishes eight dharmas, enabling them to purify Prajna Paramita (Perfection of Wisdom).' 'Good man! It is like space, which is neither action nor inaction; a Bodhisattva practicing Prajna (wisdom) is also like this, being apart from all actions. It is like space, which cannot be destroyed; a Bodhisattva practicing Prajna, all demons cannot destroy them either. It is like space, whose nature is always tranquil; a Bodhisattva practicing Prajna, realizing tranquility is also like this. It is like space, whose nature is always without self; a Bodhisattva practicing Prajna, understanding no-self is also like this. It is like space, whose nature is not sentient beings; a Bodhisattva practicing Prajna, being apart from all views of sentient beings is also like this. It is like space, whose nature has no life; a Bodhisattva practicing Prajna, being apart from all views of life is also like this. It is like space, whose nature has no person; a Bodhisattva practicing Prajna, being apart from all views of person is also like this. It is like space, which is neither a thing nor not a thing, and cannot be named; a Bodhisattva practicing Prajna, being apart from views of things and non-things is also like this.' 'Good man! Prajna (wisdom) is the meaning of stillness, because there is no subtle awareness; it is the meaning of non-action, because its self-nature is pure; it is the meaning of no change, because there is no form of action; it is the meaning of truth, because it does not initiate; it is the meaning of non-deception, because there is no difference; it is the meaning of understanding, because it enters into one form; it is the meaning of clarity, because it cuts off habits; it is the meaning of fulfillment, because there is no desire or seeking; it is the meaning of comprehension, because it can see correctly; it is the meaning of the first, because there is nothing to be attained; it is the meaning of equality, because there is no high or low; it is the meaning of firmness, because it cannot be destroyed; it is the meaning of immobility, because there is nothing to rely on; it is the meaning of diamond, because it cannot be broken; it is the meaning of having crossed over, because what needed to be done is done; it is the meaning of true purity, because its original nature is pure; it is the meaning of no darkness, because it does not rely on light; it is the meaning of non-duality, because it does not accumulate; it is the meaning of exhaustion, because it is the ultimate form of exhaustion; it is the meaning of endlessness, because it is the form of non-action; it is the meaning of non-action, because it is apart from birth and death; it is the meaning of space, because there is no obstruction; it is the meaning of no place.'

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有句義，真清凈故；是無處句義，無行跡故；是無樔窟句義，無所猗故；是智句義，無識別故；是無降伏句義，無群匹故；是無體句義，不受形故；是知見句義，知苦不生故；是斷句義，知集無和合故；是滅句義，究竟無生故；是道句義，無二覺故；是覺句義，覺平等故；是法句義，究竟不變故。

「善男子！此般若不從他得，自證知見如性行故。知一切文字句義其猶如響，于諸言音隨應而報，其辯不斷，亦不執著文字言語。菩薩摩訶薩如是能於一切言說中善能報答，知諸音聲言說如響，解不可得故，不生執著亦不戲論。善男子！是為菩薩行般若波羅蜜與虛空等。」

爾時，世尊欲重明此義而說偈言：

「離著而行施，　　普及適眾性， 　終已無礙心，　　亦不生分別。 　我凈故施凈，　　施凈故愿凈， 　愿凈菩提凈，　　道凈一切凈。 　無我我所想，　　離愛及諸見， 　舍除彼我相，　　施心如虛空。 　去離諸想施，　　無有望報心， 　舍嫉妒心結，　　施心如虛空。 　空非色無猗，　　無受想分別， 　亦無行及識，　　施時心亦然。 　如空益一切，　　始終無窮盡， 　解法施無盡，　　利益一切眾。 　如化人相施，　　不望所施報， 　慧者施亦爾，　　終不望其報。

【現代漢語翻譯】 現代漢語譯本 有句義，是因為它真正清凈；是無處句義，因為它沒有行跡可尋；是無巢窟句義，因為它沒有任何可以依賴的地方；是智句義，因為它沒有分別；是無降伏句義，因為它沒有匹敵；是無體句義，因為它不受任何形式的限制；是知見句義，因為它知道苦的根源不會再生起；是斷句義，因為它知道集（苦的根源）沒有和合；是滅句義，因為它最終沒有生起；是道句義，因為它沒有二元的覺悟；是覺句義，因為它覺悟到平等；是法句義，因為它最終不變。

『善男子！』這般若（prajna，智慧）不是從他人那裡得來的，而是通過自己證悟而知見的，因為它本性如此。知道一切文字句義都像回聲一樣，對於各種言語聲音，都能隨之應答，辯才無礙，也不執著于文字言語。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）能夠這樣在一切言說中善於回答，知道各種聲音言語都像回聲一樣，因為理解到它們是不可得的，所以不產生執著，也不進行戲論。善男子！這就是菩薩行般若波羅蜜（prajnaparamita，智慧到彼岸）與虛空一樣廣大。』

這時，世尊（Buddha，佛陀）爲了再次闡明這個道理，說了偈語：

『離開執著而行佈施，普遍地適應眾生的根性，最終沒有障礙的心，也不產生分別。我的清凈所以佈施清凈，佈施清凈所以願望清凈，願望清凈所以菩提（bodhi，覺悟）清凈，道清凈所以一切清凈。沒有我以及我所有的想法，遠離愛慾和各種見解，捨棄彼我之相，佈施的心像虛空一樣。去除各種想法而佈施，沒有希望回報的心，捨棄嫉妒的束縛，佈施的心像虛空一樣。空不是色，沒有依賴，沒有受、想、分別，也沒有行和識，佈施的時候心也是這樣。像虛空利益一切，始終無窮無盡，理解法佈施也是無盡的，利益一切眾生。像化人（幻化的人）一樣佈施，不希望所施的報答，有智慧的人佈施也是這樣，最終不希望得到回報。』

【English Translation】 English version It has the meaning of 'sentence' because it is truly pure; it has the meaning of 'no place' because there are no traces to be found; it has the meaning of 'no nest' because there is nothing to rely on; it has the meaning of 'wisdom' because there is no discrimination; it has the meaning of 'no subjugation' because there is no match; it has the meaning of 'no substance' because it is not limited by any form; it has the meaning of 'knowledge and vision' because it knows that the root of suffering will not arise again; it has the meaning of 'cessation' because it knows that the accumulation (the root of suffering) has no union; it has the meaning of 'extinction' because ultimately there is no arising; it has the meaning of 'path' because there is no dualistic awakening; it has the meaning of 'awakening' because it awakens to equality; it has the meaning of 'dharma' because it is ultimately unchanging.

'Good man! This prajna (wisdom) is not obtained from others, but is known through one's own realization, because it is its nature. Knowing that all written words and sentences are like echoes, one can respond accordingly to various sounds and languages, with unobstructed eloquence, and without clinging to written words or languages. A Bodhisattva-Mahasattva (great Bodhisattva) is able to answer skillfully in all speech, knowing that all sounds and languages are like echoes, because they understand that they are unattainable, so they do not generate attachment or engage in idle talk. Good man! This is how a Bodhisattva practices prajnaparamita (perfection of wisdom), which is as vast as space.'

At that time, the World Honored One (Buddha) wanted to further clarify this meaning and spoke in verses:

'Practicing giving while detached, universally adapting to the nature of beings, ultimately with an unobstructed mind, and without generating discrimination. My purity is why giving is pure, giving is pure so aspiration is pure, aspiration is pure so bodhi (awakening) is pure, the path is pure so everything is pure. Without the thought of self or what belongs to self, away from desire and all views, abandoning the appearance of self and others, the mind of giving is like space. Giving while removing all thoughts, without the mind of expecting reward, abandoning the bonds of jealousy, the mind of giving is like space. Emptiness is not form, without reliance, without feeling, thought, or discrimination, nor is there action or consciousness, the mind is also like this when giving. Like space benefits all, endlessly without end, understanding that the giving of dharma is also endless, benefiting all beings. Like a magical person (an illusionary person) giving, without expecting the reward of what is given, the wise person gives in the same way, ultimately not expecting any reward.'

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以慧斷結習，　　方便不捨眾， 　不見結及眾，　　如是施如空。 　知身如映象，　　知聲猶如響， 　知心如幻化，　　法性如虛空。 　不捨勝菩提，　　不求於二乘， 　於過去諸佛，　　常敬慎護戒。 　不捨本願故，　　能于諸趣中， 　善成就本願，　　攝意護凈戒。 　如空無悕望，　　無熱惱高下， 　無濁無變易，　　凈戒者亦爾。 　如空受一切，　　水月不持戒， 　護戒者如是，　　凈戒如虛空。 　罵打瞋怒等，　　忍力故不瞋， 　無我及彼見，　　以去離二想。 　內純至善凈，　　外行亦清凈， 　純至故無瞋，　　順如法能忍。 　離諸見忍空，　　舍覺而離想， 　無愿無悕望，　　舍諸行所取。 　無愛如虛空，　　不戲不懷恨， 　無戲不求報，　　無漏忍者爾。 　無忍無罵者，　　彼人聲如響， 　非是及無常，　　無如是戲論。 　彼愚及我智，　　無生而示生， 　雖如是分別，　　猶修無生忍， 　如斫娑羅枝，　　餘枝不分別， 　斷身無分別，　　此忍凈如空。 　勤修無所依，　　供佛無佛想， 　持法不著文，　　度眾無眾想， 　凈身凈法身，　　凈口無言說， 　凈心無意行，　　具諸波羅蜜。 　具助菩提法，　　凈土如虛空， 　成就辯

【現代漢語翻譯】 現代漢語譯本 以智慧斷除煩惱習氣，以方便法門不捨棄眾生，心中不見煩惱和眾生，這樣的佈施就像虛空一樣廣大。 了知身體如同鏡中影像，了知聲音如同迴響，了知心念如同幻化，法的本性如同虛空。 不捨棄至上的菩提（bó tí，覺悟），不追求聲聞、緣覺二乘的果位，對於過去諸佛，常常恭敬謹慎地守護戒律。 因為不捨棄本來的誓願，所以能在各種輪迴中，善巧地成就本來的誓願，攝持心意，守護清凈的戒律。 如同虛空沒有希求，沒有熱惱、高下之分，沒有渾濁、沒有變易，持守清凈戒律的人也是這樣。 如同虛空容納一切，水中的月亮不會持戒，守護戒律的人也是這樣，清凈的戒律如同虛空。 對於辱罵、毆打、嗔怒等行為，因為忍辱的力量而不生嗔恨，心中沒有我執和他人之見，以此來遠離二元對立的觀念。 內心純凈達到至善，外在行為也清凈，因為純凈至善所以沒有嗔恨，順應佛法能夠忍辱。 遠離各種見解，忍受空性，捨棄覺知而遠離妄想，沒有願望和希求，捨棄一切行為所執著的事物。 沒有愛慾如同虛空，不戲弄、不懷恨，不戲弄、不求回報，沒有煩惱的忍辱者就是這樣。 沒有忍辱者和辱罵者，他們的聲音如同迴響，不是真實存在，也不是無常，沒有這樣的戲論。 愚人與我的智慧，本來沒有生起卻示現生起，雖然這樣分別，仍然修習無生忍。 如同砍斷娑羅樹的枝條，不會分別其他的枝條，斷除身體的執著而不分別，這樣的忍辱清凈如同虛空。 勤奮修行而無所依，供養佛陀而沒有佛陀的執著，受持佛法而不執著文字，度化眾生而沒有眾生的執著。 清凈色身，清凈法身，清凈口業而無言說，清凈心意而無意念的活動，具足一切波羅蜜（bō luó mì，到達彼岸的方法）。 具足輔助菩提的法門，清凈的佛土如同虛空，成就辯才。

【English Translation】 English version With wisdom, sever the habits of affliction; with skillful means, do not abandon beings. Not seeing affliction nor beings, such giving is like the void. Know the body as a reflection in a mirror, know sound as an echo, know the mind as an illusion, the nature of Dharma as the void. Do not abandon supreme Bodhi (bó tí, enlightenment), do not seek the two vehicles of Śrāvaka and Pratyekabuddha. Towards the Buddhas of the past, always respectfully and carefully guard the precepts. Because of not abandoning the original vow, one can, in all realms of existence, skillfully accomplish the original vow, gather the mind, and protect pure precepts. Like the void, without hope, without heat, without high or low, without turbidity, without change, so too is one who keeps pure precepts. Like the void that receives all, the moon in water does not keep precepts. One who guards precepts is like this; pure precepts are like the void. Towards abuse, beating, anger, etc., because of the power of patience, one does not become angry. Without self and other views, one departs from dualistic notions. The inner is purely good and clean, the outer conduct is also pure. Because of purity, there is no anger; in accordance with the Dharma, one can be patient. Depart from all views, endure emptiness, abandon awareness and depart from thought. Without wishes or hopes, abandon all that is grasped by actions. Without love, like the void, not playing, not holding grudges, not playing, not seeking reward, such is the faultless patient. Without the patient and the abuser, their sound is like an echo, not real, nor impermanent, without such play of words. The fool and my wisdom, without arising, yet showing arising. Although thus distinguishing, still cultivate the patience of non-arising. Like chopping a branch of the Śāla tree, not distinguishing the other branches, severing the attachment to the body without distinguishing, this patience is pure like the void. Diligently cultivate without reliance, make offerings to the Buddha without the thought of a Buddha, uphold the Dharma without attachment to words, liberate beings without the thought of beings. Purify the physical body, purify the Dharma body, purify the mouth without speech, purify the mind without mental activity, complete all the Pāramitās (bō luó mì, perfections). Complete the practices that aid Bodhi, the pure land is like the void, accomplish eloquence.

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總持，　　求如是佛法。 　如空受無惓，　　故能生叢林， 　遍至無形色，　　精進亦如空。 　常凈如虛空，　　無始亦無終， 　人精進亦爾，　　無始無終成。 　如機關木人，　　所作無分別， 　行者無二想，　　其進如虛空。 　知止住內心，　　攝外境界心， 　自心彼心等，　　依止無心禪。 　諸法性常空，　　以無漏智知， 　不依陰界入，　　亦不依三界， 　不依於三界，　　不依界道果。 　如空常無依，　　修禪者亦爾； 　空無愛見慢，　　修禪者亦爾； 　空無退壞變，　　修禪者亦爾。 　平等寂解脫，　　智者不緣界， 　無結無禪等，　　是故禪如空。 　我凈眾生凈，　　智凈識亦凈， 　義凈文字凈，　　法凈界亦凈。 　斷不善及習，　　大士集諸善， 　知有無緣生，　　無生不著滅。 　善分別文字，　　說無常苦法， 　示現受業報，　　言有垢及凈。 　知法性常凈，　　而籌量三世， 　空無行非行，　　慧無行亦爾。 　如空無能壞，　　無我人壽者， 　非物非無物，　　拔斷二邊見。 　知句假不染，　　不變真實句， 　滿足通達句，　　達義慧等句， 　等不動牢句，　　金剛度凈句， 　明盡無盡句，　　無為虛空句， 　處樔識別句，　

【現代漢語翻譯】 現代漢語譯本 總持（Dharani，指能總攝憶持一切法而不忘的智慧），應如此尋求佛法。 如同虛空能容納一切而不感到疲倦，所以能生長出叢林， 遍及一切無形無色的地方，精進修行也應像虛空一樣。 常保清凈如同虛空，沒有開始也沒有終結， 人若精進修行也應如此，達到無始無終的成就。 如同機關木偶，所做的一切沒有分別心， 修行者若無二元對立的想法，他的精進就如同虛空一般。 知道止息內心，收攝外在境界的心， 將自己的心與他人的心等同看待，依止於無心之禪。 諸法的本性本來就是空，用無漏的智慧去認知， 不依賴於五陰（skandha，構成個體存在的五種要素）、十二處（ayatana，感官與對像）和十八界（dhatu，感官、對像和意識），也不依賴於三界（triloka，欲界、色界、無色界）。 不依賴於三界，也不依賴於界、道、果。 如同虛空常無所依，修禪者也應如此； 虛空沒有愛、見、慢，修禪者也應如此； 虛空沒有退轉、毀壞、變化，修禪者也應如此。 平等寂靜而解脫，有智慧的人不執著于界限， 沒有煩惱、沒有禪定等執著，所以禪定如同虛空。 我清凈，眾生也清凈，智慧清凈，意識也清凈， 意義清凈，文字也清凈，佛法清凈，界也清凈。 斷除不善的行為和習氣，大菩薩積聚各種善行， 知道有和無都是因緣所生，無生就不會執著于滅。 善於分辨文字，宣說無常和苦的佛法， 示現承受業報，說有垢染和清凈。 知道法的本性常是清凈的，然後衡量過去、現在、未來三世， 空無所行，也無非行，智慧的運作也是如此。 如同虛空無法被破壞，沒有我、人、眾生、壽者（四相，執著于自我存在的四種概念）， 既不是實有也不是虛無，拔除斷見和常見這兩種邊見。 知道語句是假立的而不被污染，不變的是真實的語句， 滿足通達的語句，達到意義和智慧等同的語句， 等同不動搖的牢固語句，金剛般清凈的語句， 明瞭盡頭和無盡的語句，無為的虛空語句， 處於巢穴識別的語句。

【English Translation】 English version Dharani (the wisdom that can encompass and remember all dharmas without forgetting), one should seek the Buddha's teachings in this way. Like the void that can accommodate everything without weariness, thus it can grow forests, Reaching everywhere without form or color, diligent practice should also be like the void. Always pure like the void, without beginning or end, If a person practices diligently, it should be like this, achieving an end without beginning or end. Like a mechanical wooden puppet, all its actions are without discrimination, If a practitioner has no dualistic thoughts, their diligence is like the void. Knowing to stop the inner mind, gathering the mind of external realms, Treating one's own mind as equal to others' minds, relying on the meditation of no-mind. The nature of all dharmas is originally empty, knowing it with non-leaking wisdom, Not relying on the five skandhas (the five aggregates that constitute individual existence), the twelve ayatanas (sense bases), and the eighteen dhatus (elements), nor relying on the three realms (triloka, the desire realm, the form realm, and the formless realm). Not relying on the three realms, nor relying on realms, paths, or fruits. Like the void that is always without reliance, so should the meditator be; The void has no love, views, or pride, so should the meditator be; The void has no regression, destruction, or change, so should the meditator be. Equality, tranquility, and liberation, the wise do not cling to boundaries, Without afflictions, without attachments to meditation, therefore meditation is like the void. My purity, the purity of sentient beings, the purity of wisdom, the purity of consciousness, The purity of meaning, the purity of words, the purity of Dharma, the purity of realms. Cutting off unwholesome actions and habits, the great bodhisattva accumulates all kinds of good deeds, Knowing that existence and non-existence arise from conditions, without arising, there is no attachment to cessation. Skilled in distinguishing words, speaking of the impermanence and suffering of the Dharma, Demonstrating the receiving of karmic retribution, saying there is defilement and purity. Knowing that the nature of Dharma is always pure, and then measuring the three times of past, present, and future, The void has no action, nor non-action, the operation of wisdom is also like this. Like the void that cannot be destroyed, without self, person, sentient being, or life span (the four marks of clinging to self-existence), Neither existent nor non-existent, uprooting the two extreme views of eternalism and annihilationism. Knowing that sentences are provisional and not defiled, the unchanging is the true sentence, The sentence that fulfills understanding, the sentence that reaches the equality of meaning and wisdom, The firm sentence that is equal and unmoving, the diamond-like pure sentence, The sentence that clarifies the end and the endless, the unconditioned void sentence, The sentence of being in a nest of recognition.

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降伏體智句， 　斷集滅道句，　　法覺智慧句， 　如響隨聲應，　　無盡辯亦爾， 　說法無所依，　　此慧凈如空。」

大方等大集經卷第十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十五

北涼天竺三藏曇無讖譯虛空藏菩薩品第八之二

佛復告虛空藏言：「善男子！何謂菩薩行功德與虛空等者？若菩薩聞佛無量法廣大如虛空故，發薩婆若心彼作是念：『如薩婆若無量，佛無量、自在覺無量。于如是無量中，生無量欲精進不放逸行，為佛道故當行無量菩薩所行之法。所以者何？如諸佛無量功德莊嚴身故，我亦為莊嚴其身，應成就無量善根。如諸佛無量功德，莊嚴口、莊嚴意、莊嚴道場莊嚴佛土故，我亦當莊嚴口、意、道場、佛土；應成就無量善根，我當教化無量眾生；為成就善根，我于無量生死中，為成就善根故不生厭惓。諸佛世尊，有無量國土、無量智慧、無量神通。彼諸眾生，無量行、無量心、無量諸根差別，于生死中受無量苦惱聚，起諸煩惱。我為入無量諸佛法，為舍無量眾生所行諸根生死苦惱聚故，成就無量善根。』菩薩以如是正觀之心，所作功德與諸波羅蜜相應，與四攝法相應，與四無量心相應，與助菩提法相應，成就眾生受持正

【現代漢語翻譯】 現代漢語譯本 降伏體智的語句， 斷除集、滅、道（苦集滅道）的語句，覺悟佛法的智慧語句， 如同回聲隨著聲音相應，無盡的辯才也是如此， 說法沒有所依，這種智慧清凈如虛空。

《大方等大集經》卷第十四 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十五

北涼天竺三藏曇無讖譯《虛空藏菩薩品》第八之二

佛陀又告訴虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）說：『善男子！什麼叫做菩薩所修的功德與虛空相等呢？如果菩薩聽聞佛陀的無量佛法廣大如虛空，因此發起求得一切智慧（薩婆若，即佛的智慧）的心，他會這樣想：『既然一切智慧是無量的，佛陀是無量的，自在覺悟也是無量的。在這無量之中，生起無量的慾望，精進不懈地修行，爲了成就佛道，應當修行無量菩薩所修的法。為什麼呢？因為諸佛以無量功德莊嚴自身，我也爲了莊嚴自身，應當成就無量善根。如同諸佛以無量功德莊嚴口、莊嚴意、莊嚴道場、莊嚴佛土，我也應當莊嚴口、意、道場、佛土；應當成就無量善根，我應當教化無量眾生；爲了成就善根，我在無量生死中，爲了成就善根而不生厭倦。諸佛世尊，有無量國土、無量智慧、無量神通。那些眾生，有無量的行為、無量的心念、無量諸根的差別，在生死中承受無量的苦惱聚集，生起各種煩惱。我爲了進入無量諸佛的佛法，爲了捨棄無量眾生所行的諸根生死苦惱聚集，成就無量善根。』菩薩以這樣的正觀之心，所作的功德與諸波羅蜜（到達彼岸的方法，如佈施、持戒等）相應，與四攝法（佈施、愛語、利行、同事）相應，與四無量心（慈、悲、喜、舍）相應，與助菩提法（幫助覺悟的方法）相應，成就眾生受持正法。

【English Translation】 English version Subduing the statements of bodily wisdom, Cutting off the statements of the origin, cessation, and path (dukkha, samudaya, nirodha, magga), the statements of wisdom that awaken to the Dharma, Like an echo responding to a sound, so too is inexhaustible eloquence, Speaking the Dharma without reliance, this wisdom is pure like the void.

The Great Vaipulya Mahasamghata Sutra, Volume 14 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 15

Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 8, Part 2: The Akasagarbha Bodhisattva

The Buddha then said to Akasagarbha (Bodhisattva's name, symbolizing wisdom as vast as space): 'Good man! What is meant by a Bodhisattva's practice of merit being equal to space? If a Bodhisattva hears that the Buddha's immeasurable Dharma is as vast as space, and therefore generates the mind to seek all wisdom (Sarvajna, the wisdom of the Buddha), he thinks: 『Since all wisdom is immeasurable, the Buddha is immeasurable, and the self-existent enlightenment is immeasurable. Within this immeasurability, I will generate immeasurable desire, diligently practice without negligence, and for the sake of achieving Buddhahood, I should practice the immeasurable practices of a Bodhisattva. Why is that? Because the Buddhas adorn their bodies with immeasurable merits, I too, in order to adorn my body, should achieve immeasurable good roots. Just as the Buddhas adorn their mouths, minds, Bodhimandas, and Buddha lands with immeasurable merits, I too should adorn my mouth, mind, Bodhimanda, and Buddha land; I should achieve immeasurable good roots, and I should teach immeasurable sentient beings; for the sake of achieving good roots, in immeasurable births and deaths, I will not be weary of achieving good roots. The World Honored Buddhas have immeasurable lands, immeasurable wisdom, and immeasurable supernatural powers. Those sentient beings have immeasurable actions, immeasurable thoughts, and immeasurable differences in their faculties, and in birth and death they endure immeasurable aggregates of suffering and generate various afflictions. I, in order to enter the immeasurable Dharma of all Buddhas, and in order to abandon the aggregates of suffering of birth and death of the immeasurable sentient beings, will achieve immeasurable good roots.』 With such a correct view, the Bodhisattva's merits are in accordance with the Paramitas (perfections, such as giving, morality, etc.), in accordance with the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), in accordance with the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and in accordance with the aids to Bodhi (methods that help enlightenment), thus enabling sentient beings to receive and uphold the true Dharma.

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法，恭敬供養諸佛世尊，及凈菩薩所行相應法。如是等所作無量功德與虛空等，以眾生性無量故、佛智慧無量故、法界無量故，所修亦無量。如虛空眾生性，佛智慧法界無處不至，一切眾生皆得蒙益。菩薩所作功德亦復如是，至一切處利益眾生，以無依著故，以愿方便力故。善男子！菩薩能如是行功德與虛空等。

「善男子！云何菩薩行智與虛空等者？若菩薩從善知識得聞法已，善順思惟所作諸行終不放逸，修少境界想已受無量想，受無量想已得如是智明，得是智明已得陰方便智、得界方便智、得入方便智、得諦方便智、得十二因緣方便智。知眾生垢亦知垢性，知眾生凈亦知凈性，所謂眾生有染心，如實知有染心；無染心，如實知無染心；有恚心，如實知有恚心；無恚心，如實知無恚心；有癡心，如實知有癡心；無癡心，如實知無癡心；有諸煩惱心，如實知有諸煩惱心；無諸煩惱心，如實知無諸煩惱心。彼菩薩不見有垢心為卑、無垢心為勝。所以者何？以菩薩入不二性清凈法門智故，如法性我性亦爾，如我性無我性亦爾，如無我性諸法亦爾，性清凈故。若入一切諸法性清凈者，則不見諸法有垢有凈，亦不見諸法文字相貌，不受不著故，亦不見諸法障礙蓋纏及不障礙蓋纏。菩薩思惟無量境界，離心識二法，名之為

【現代漢語翻譯】 現代漢語譯本：

『法』，恭敬供養諸佛世尊，以及清凈菩薩所修行的相應法門。像這樣所作的無量功德與虛空一樣廣大，因為眾生的本性是無量的，佛的智慧是無量的，法界是無量的，所以所修行的功德也是無量的。如同虛空、眾生的本性、佛的智慧、法界無處不在一樣，一切眾生都能從中受益。菩薩所作的功德也是如此，到達一切地方利益眾生，因為沒有執著，憑藉願力和方便之力。善男子！菩薩能夠這樣修行，功德與虛空一樣廣大。

『善男子！』，什麼是菩薩的智慧修行與虛空一樣廣大呢？如果菩薩從善知識那裡聽聞佛法后，能夠善巧地順應思維，所作的各種修行終不懈怠，修習少許境界的觀想后，就能領悟無量的觀想，領悟無量的觀想后，就能獲得這樣的智慧光明，獲得這樣的智慧光明后，就能獲得陰方便智（蘊的方便智慧）、界方便智（界的方便智慧）、入方便智（處的方便智慧）、諦方便智（四諦的方便智慧）、十二因緣方便智（十二因緣的方便智慧）。知道眾生的垢染，也知道垢染的本性；知道眾生的清凈，也知道清凈的本性。也就是說，眾生有染污的心，如實地知道有染污的心；沒有染污的心，如實地知道沒有染污的心；有嗔恨的心，如實地知道有嗔恨的心；沒有嗔恨的心，如實地知道沒有嗔恨的心；有愚癡的心，如實地知道有愚癡的心；沒有愚癡的心，如實地知道沒有愚癡的心；有各種煩惱的心，如實地知道有各種煩惱的心；沒有各種煩惱的心，如實地知道沒有各種煩惱的心。這位菩薩不會認為有垢染的心是低劣的，沒有垢染的心是殊勝的。為什麼呢？因為菩薩進入了不二性的清凈法門智慧，如同法性與我性一樣，如同我性與無我性一樣，如同無我性與諸法一樣，都是本性清凈的。如果進入一切諸法的本性清凈，就不會認為諸法有垢染或清凈，也不會認為諸法有文字相貌，因為不接受也不執著，也不會認為諸法有障礙覆蓋或沒有障礙覆蓋。菩薩思維無量的境界，遠離心識二法，這叫做『

【English Translation】 English version:

'Dharma', respectfully making offerings to all Buddhas, World Honored Ones, and the corresponding practices of pure Bodhisattvas. The immeasurable merits thus accumulated are as vast as space, because the nature of sentient beings is immeasurable, the wisdom of the Buddha is immeasurable, and the Dharma realm is immeasurable, so the merits cultivated are also immeasurable. Just as space, the nature of sentient beings, the wisdom of the Buddha, and the Dharma realm are omnipresent, all sentient beings can benefit from them. The merits performed by Bodhisattvas are also like this, reaching all places to benefit sentient beings, because they are without attachment, relying on the power of vows and skillful means. Good man! Bodhisattvas can practice in this way, and their merits are as vast as space.

'Good man!', what is it that the Bodhisattva's practice of wisdom is as vast as space? If a Bodhisattva, after hearing the Dharma from a virtuous teacher, skillfully contemplates and never neglects the various practices, after cultivating the contemplation of a small realm, they can comprehend immeasurable contemplations. After comprehending immeasurable contemplations, they can obtain such wisdom and light. After obtaining such wisdom and light, they can obtain the wisdom of skillful means regarding the skandhas (aggregates), the wisdom of skillful means regarding the dhatus (elements), the wisdom of skillful means regarding the ayatanas (sense bases), the wisdom of skillful means regarding the truths (four noble truths), and the wisdom of skillful means regarding the twelve links of dependent origination. They know the defilements of sentient beings and also know the nature of defilements; they know the purity of sentient beings and also know the nature of purity. That is to say, if sentient beings have a defiled mind, they truly know they have a defiled mind; if they do not have a defiled mind, they truly know they do not have a defiled mind; if they have an angry mind, they truly know they have an angry mind; if they do not have an angry mind, they truly know they do not have an angry mind; if they have a deluded mind, they truly know they have a deluded mind; if they do not have a deluded mind, they truly know they do not have a deluded mind; if they have various afflicted minds, they truly know they have various afflicted minds; if they do not have various afflicted minds, they truly know they do not have various afflicted minds. This Bodhisattva does not consider a defiled mind to be inferior or a non-defiled mind to be superior. Why? Because the Bodhisattva has entered the wisdom of the non-dual nature of the pure Dharma gate, just as the nature of Dharma is the same as the nature of self, just as the nature of self is the same as the nature of non-self, just as the nature of non-self is the same as all dharmas, all are pure in nature. If one enters the pure nature of all dharmas, then one will not see that dharmas have defilement or purity, nor will one see that dharmas have textual appearances, because one does not accept or cling to them, nor will one see that dharmas have obstacles or coverings or do not have obstacles or coverings. The Bodhisattva contemplates immeasurable realms, and is separated from the two dharmas of mind and consciousness, this is called '

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智不名為識。喻如虛空無心意識，菩薩亦復如是，離心意識，知諸法性與虛空等，智行無礙過諸礙故。善男子！是為菩薩行智與虛空等。

「善男子！云何菩薩成就不離如如來所許唸佛者？菩薩若在阿練若處，或在樹下，或在曠野，或在露處，以得定力故能攝心不著諸緣，以不散亂心善攝所念，以行相觀如來成就，三十二相八十隨形好莊嚴其身，取一一相貌，為成就己身故，心向一切智地，于如來身憶念放鬘網光明。菩薩以得解悕望觀如來身，滿一由旬二由旬，三四五十由旬，乃至百由旬。若過百由旬，以得解悕望，觀坐道場，或見轉法輪，或見現種種威儀說法調伏眾生，或見於一佛世界施作佛事，或五佛世界，或十、二十、三十、四十、五十，或百佛世界施作佛事，乃至百千無量世界施作佛事，得解悕望觀。自見隨意，若聽法、若供養給侍諸佛世尊，于餘威儀隨意自在，菩薩如是觀如來色身已憶念佛功德。或觀戒，或觀定，或觀慧，或觀解脫，或觀解脫知見，或觀力無所畏，或觀佛不共法，或觀菩薩本行，或觀成就佛地，普憶念如來成就功德已，憶念如來業，何等相貌？云何造業？身造耶？口造耶？意造耶？威儀造耶？可見耶？不可見耶？可說耶？不可說耶？何國造耶？幾種身造耶？如是種種憶念勝業，成就

【現代漢語翻譯】 現代漢語譯本：智慧不被稱為『識』（意識）。譬如虛空沒有心意識，菩薩也是如此，遠離心意識，了知諸法的本性與虛空相等，智慧的執行沒有障礙，超越了一切障礙。善男子！這就是菩薩的智慧修行與虛空相等。 『善男子！』，菩薩如何成就才能不離如來所允許的唸佛呢？菩薩如果在寂靜處，或在樹下，或在曠野，或在露天之處，因為得到禪定的力量，能夠攝持心念不執著于各種外緣，以不散亂的心善於攝持所念，以觀想如來成就的行相，三十二相和八十隨形好莊嚴其身，取每一相貌，爲了成就自身，心向一切智地，憶念如來身上放出光明的鬘網。菩薩因為得到理解和希望，觀想如來的身體，充滿一由旬、二由旬、三四五十由旬，乃至百由旬。如果超過百由旬，因為得到理解和希望，觀想如來坐在道場，或者見到轉法輪，或者見到示現種種威儀說法調伏眾生，或者見到在一個佛世界施作佛事，或者在五個佛世界，或者在十、二十、三十、四十、五十，或者在百個佛世界施作佛事，乃至在百千無量世界施作佛事，得到理解和希望的觀想。自己見到隨意，或者聽法，或者供養侍奉諸佛世尊，在其他威儀中隨意自在，菩薩這樣觀想如來的色身後，憶念佛的功德。或者觀戒，或者觀定，或者觀慧，或者觀解脫，或者觀解脫知見，或者觀力無所畏，或者觀佛不共法，或者觀菩薩的本行，或者觀成就佛地，普遍憶念如來成就的功德后，憶念如來的業，是什麼樣的相貌？如何造業？是身造的嗎？是口造的嗎？是意造的嗎？是威儀造的嗎？是可見的嗎？是不可見的嗎？是可說的嗎？是不可說的嗎？是在哪個國土造的？是用幾種身造的？像這樣種種憶念殊勝的業，成就。

【English Translation】 English version: Wisdom is not called 『consciousness』 (識, shiki). It is like the void, which has no mind or consciousness. Bodhisattvas are also like this, being free from mind and consciousness, knowing that the nature of all dharmas is equal to the void. The operation of wisdom is unobstructed, surpassing all obstacles. Good man! This is how a Bodhisattva』s practice of wisdom is equal to the void. 『Good man!』 How does a Bodhisattva achieve the state of not being separated from the Buddha-remembrance allowed by the Tathagata? If a Bodhisattva is in a secluded place, or under a tree, or in a wilderness, or in an open space, because of the power of samadhi (定, dhyana), they can gather their mind and not cling to external conditions. With an undistracted mind, they skillfully hold onto what they are contemplating, observing the Tathagata』s accomplishments, the thirty-two marks and eighty minor marks adorning their body. They take each mark, and for the sake of accomplishing themselves, their mind turns towards the ground of all-knowing wisdom, remembering the radiant net of light emanating from the Tathagata』s body. Because they have gained understanding and hope, the Bodhisattva contemplates the Tathagata』s body, filling one yojana, two yojanas, three, four, fifty yojanas, even up to a hundred yojanas. If it exceeds a hundred yojanas, because they have gained understanding and hope, they contemplate the Tathagata sitting in the bodhi-mandala (道場, bodhimanda), or see the turning of the Dharma wheel, or see the manifestation of various dignified behaviors teaching and subduing sentient beings, or see the performance of Buddha-works in one Buddha-world, or in five Buddha-worlds, or in ten, twenty, thirty, forty, fifty, or in a hundred Buddha-worlds, even in hundreds of thousands of immeasurable worlds, they gain the contemplation of understanding and hope. They see at will, either listening to the Dharma, or making offerings and serving the Buddhas, the World Honored Ones, and are free in other dignified behaviors. After the Bodhisattva has contemplated the Tathagata』s physical body in this way, they remember the Buddha』s merits. Or they contemplate the precepts, or contemplation, or wisdom, or liberation, or the knowledge and vision of liberation, or the powers and fearlessness, or the Buddha』s unique dharmas, or the Bodhisattva』s original practices, or the accomplishment of the Buddha-ground. After universally remembering the Tathagata』s accomplished merits, they remember the Tathagata』s karma. What is its appearance? How is karma created? Is it created by the body? Is it created by the mouth? Is it created by the mind? Is it created by dignified behavior? Is it visible? Is it invisible? Is it speakable? Is it unspeakable? In which country is it created? With how many kinds of bodies is it created? In this way, they remember various superior karmas, achieving.

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不可思議諸善根已。

「觀如來法，諸佛世尊以法身故名為如來，不以色身。彼菩薩不見色是如來，不見相是如來，不見種性是如來，不見陰界諸入是如來，不見威儀是如來，不見過去未來現在世是如來，不見因是如來，不見緣是如來，不見所以是如來，不見和合是如來，不見有是如來，不見無是如來，不見成就是如來，不見敗壞是如來，不見彼有如來，不見此有如來，不見如來在何所，不見如來，不恃如來，不分別如來，不得如來。喻如虛空無有陰界入名，非不利益眾生，諸佛世尊無有陰界入名，亦非不利益眾生。

「善男子！是為菩薩不離如如來所許唸佛。

「善男子！云何菩薩不離如如來所許念法者？若菩薩念法，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分、三脫門、四聖諦、甚深十二因緣、六波羅蜜。菩薩所應學藏，不退轉輪凈三境，是為菩薩所應念法。

「云何應念？念舍、念欲離、念滅、念無來無去、念無樔窟、念無自性、念出世間、念解達、念盡、念無生、念無取、念無漏、念無為、念涅槃無自性。作如是念，于諸法中猶有法想。所以者何？以有想故則有動念，有動念故則住顛倒，住顛倒者無有念法。

「若離念法非法二想，知一切法是無生已，

【現代漢語翻譯】 現代漢語譯本：不可思議的諸善根已經成就。

『觀察如來之法，諸佛世尊因法身之故名為如來，而非色身。彼菩薩不見色是如來，不見相是如來，不見種性是如來，不見陰界諸入是如來，不見威儀是如來，不見過去、未來、現在世是如來，不見因是如來，不見緣是如來，不見所以是如來，不見和合是如來，不見有是如來，不見無是如來，不見成就是如來，不見敗壞是如來，不見彼有如來，不見此有如來，不見如來在何處，不見如來，不依賴如來，不分別如來，不得如來。譬如虛空沒有陰界入之名，但並非不利益眾生，諸佛世尊沒有陰界入之名，也並非不利益眾生。

『善男子！這是菩薩不離如如來所允許的唸佛。』

『善男子！菩薩如何不離如如來所允許的念法呢？若菩薩念法，即所謂四念處（身、受、心、法四種觀察的處所）、四正勤（已生惡令斷，未生惡令不生，已生善令增長，未生善令生）、四如意足（欲、精進、心、觀四種定力）、五根（信、精進、念、定、慧五種生善之根本）、五力（信、精進、念、定、慧五種破惡之力量）、七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）、三脫門（空、無相、無愿三種解脫之門）、四聖諦（苦、集、滅、道四種真理）、甚深十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死十二種因果關係）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）。菩薩所應學習的藏，不退轉輪凈三境，這是菩薩所應唸的法。

『如何應念呢？念舍、念欲離、念滅、念無來無去、念無樔窟（無所依附）、念無自性、念出世間、念解達、念盡、念無生、念無取、念無漏、念無為、念涅槃無自性。作如此念，在諸法中仍然有法想。這是為什麼呢？因為有想，就會有動念；有動念，就會住在顛倒之中；住在顛倒之中，就沒有念法。』

『如果離開念法和非法兩種想法，知道一切法是無生之後，』

【English Translation】 English version: Inconceivable roots of goodness have already been established.

'Observing the Dharma of the Tathagata, the World Honored Ones are called Tathagatas because of their Dharma body, not their physical body. That Bodhisattva does not see form as the Tathagata, does not see characteristics as the Tathagata, does not see lineage as the Tathagata, does not see the aggregates, realms, and entrances as the Tathagata, does not see demeanor as the Tathagata, does not see the past, future, and present as the Tathagata, does not see cause as the Tathagata, does not see condition as the Tathagata, does not see reason as the Tathagata, does not see combination as the Tathagata, does not see existence as the Tathagata, does not see non-existence as the Tathagata, does not see accomplishment as the Tathagata, does not see destruction as the Tathagata, does not see the Tathagata there, does not see the Tathagata here, does not see where the Tathagata is, does not see the Tathagata, does not rely on the Tathagata, does not discriminate the Tathagata, does not attain the Tathagata. It is like space, which has no name of aggregates, realms, and entrances, yet it does not fail to benefit sentient beings. The World Honored Ones have no name of aggregates, realms, and entrances, yet they also do not fail to benefit sentient beings.'

'Good man! This is how a Bodhisattva does not depart from the mindfulness of the Buddha as permitted by the Tathagata.'

'Good man! How does a Bodhisattva not depart from the mindfulness of the Dharma as permitted by the Tathagata? If a Bodhisattva is mindful of the Dharma, it is the so-called four foundations of mindfulness (contemplation of body, feelings, mind, and phenomena), four right exertions (preventing evil from arising, abandoning evil that has arisen, causing good to arise, and maintaining good that has arisen), four bases of power (desire, effort, mind, and investigation), five roots (faith, effort, mindfulness, concentration, and wisdom), five powers (faith, effort, mindfulness, concentration, and wisdom), seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), three doors of liberation (emptiness, signlessness, and wishlessness), four noble truths (suffering, origin of suffering, cessation of suffering, and path to the cessation of suffering), profound twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, and old age and death), and six perfections (generosity, morality, patience, effort, concentration, and wisdom). The Bodhisattva should learn the teachings, the three pure realms of the non-retrogressing wheel, this is the Dharma that a Bodhisattva should be mindful of.'

'How should one be mindful? Be mindful of letting go, be mindful of wanting to detach, be mindful of cessation, be mindful of no coming and no going, be mindful of no nest (no attachment), be mindful of no self-nature, be mindful of being beyond the world, be mindful of understanding, be mindful of exhaustion, be mindful of no birth, be mindful of no grasping, be mindful of no outflows, be mindful of non-action, be mindful of Nirvana without self-nature. By being mindful in this way, there is still a thought of Dharma among all dharmas. Why is this? Because with thought, there will be movement of mind; with movement of mind, one will dwell in delusion; dwelling in delusion, there is no mindfulness of Dharma.'

'If one departs from the two thoughts of mindfulness of Dharma and non-Dharma, knowing that all dharmas are unarisen, then,'

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斷法想故得無生忍，得無所得，無所有故。善男子！是為不離如如來所許念法。

「善男子！云何菩薩不離如如來所許念僧者？僧謂四雙八輩，僧中或是阿羅漢向、阿羅漢果，或是阿那含向、阿那含果，或是斯陀含向、斯陀含果，或是須陀洹向、須陀洹果，是為聲聞僧。

「複次，有僧所謂不退轉菩薩得決定忍，上聖正位，已離諸相恃著戲論，次得如來功德無間。彼菩薩念如是等大菩薩眾，應供養讚歎，合掌給侍右繞禮敬，是良祐福田，是第一僧入聖眾數，是僧所應作事皆已成辦。是菩薩念僧，親近菩薩僧，不親近聲聞僧。彼菩薩雖憶念僧，不取僧數、不取有數，知僧是無為，憶念無行無變異無生無滅，作如是憶念，不生心行境界。善男子！是為菩薩不離如如來所許念僧。

「善男子！云何菩薩不離如如來所許念舍者？所謂舍財舍法。複次，有捨身及命，舍一切邪道；複次有舍，不取一切法。所以者何？有取者則無舍；若不取者，名為究竟舍。究竟舍中則無有求，無求者則不望報，不望報故謂為真實舍者。若菩薩行如是堅固舍，隨舍發願。若舍時及發願時，不見菩提及佛法而專念舍，念過去諸菩薩行道時云何行舍？我今云何行舍，將無不及為智者所譏耶？即能一切舍。舍已分別所舍，誰是舍者？舍

【現代漢語翻譯】 現代漢語譯本：因為斷除對法的執著，所以能證得無生法忍（對法不生不滅的理解），證得無所得，因為沒有任何可以執著的東西。善男子！這就是不違背如來所允許的念法的方法。 善男子！菩薩如何不違背如來所允許的念僧呢？僧指的是四雙八輩（四種修行階段的聖者，每種階段有入道者和證果者），僧中包括趨向阿羅漢果位的修行者和已證得阿羅漢果位的聖者，趨向阿那含果位的修行者和已證得阿那含果位的聖者，趨向斯陀含果位的修行者和已證得斯陀含果位的聖者，趨向須陀洹果位的修行者和已證得須陀洹果位的聖者，這些被稱為聲聞僧。 此外，還有一種僧，指的是不退轉的菩薩，他們已經獲得決定忍（對真理的堅定信念），處於至高無上的聖位，已經遠離了各種執著和戲論，即將獲得如來的功德。這些菩薩應當憶念這些大菩薩眾，應當供養、讚歎、合掌、侍奉、右繞禮敬他們，因為他們是良善的福田，是第一僧，屬於聖眾之列，他們所應做的事情都已經完成。這些菩薩憶念僧時，親近菩薩僧，而不親近聲聞僧。這些菩薩雖然憶念僧，但不執著于僧的數量，也不執著于有或無，他們知道僧是無為的，憶念僧的無行、無變異、無生無滅，這樣憶念時，不會產生心念的境界。善男子！這就是菩薩不違背如來所允許的念僧的方法。 善男子！菩薩如何不違背如來所允許的念舍呢？所謂的舍，包括舍財和舍法。此外，還有捨身和捨命，捨棄一切邪道；還有一種舍，是不執著於一切法。為什麼呢？因為有執著就不能捨；如果不執著，就稱為究竟的舍。在究竟的舍中就沒有追求，沒有追求就不會期望回報，不期望回報就稱為真實的舍。如果菩薩行持這樣堅固的舍，隨舍而發願。如果舍的時候和發願的時候，不執著于菩提和佛法，而專注于舍，憶念過去諸菩薩修行時是如何行舍的？我現在應該如何行舍，以免被智者譏笑為不如法？這樣就能做到一切都舍。舍之後，分別所舍之物，誰是舍者？舍

【English Translation】 English version: Because of severing the thought of attachment to the Dharma, one attains the forbearance of non-origination (understanding that Dharma neither arises nor ceases), attaining no-attainment, because there is nothing to be attached to. Good man! This is how one does not deviate from the Dharma-contemplation allowed by the Tathagata. Good man! How does a Bodhisattva not deviate from the Sangha-contemplation allowed by the Tathagata? Sangha refers to the four pairs and eight types (four stages of holy beings, each with those on the path and those who have attained the fruit), including those on the path to Arhatship and those who have attained Arhatship, those on the path to Anagami and those who have attained Anagami, those on the path to Sakadagami and those who have attained Sakadagami, and those on the path to Srotapanna and those who have attained Srotapanna. These are called the Sravaka Sangha. Furthermore, there is another Sangha, referring to the non-retrogressing Bodhisattvas who have attained the forbearance of certainty (firm conviction in the truth), are in the supreme holy position, have already abandoned all attachments and frivolous debates, and are about to attain the merits of the Tathagata. These Bodhisattvas should contemplate these great Bodhisattva assemblies, should offer, praise, join their palms, serve, circumambulate, and pay homage to them, because they are fields of good fortune, the foremost Sangha, belonging to the holy assembly, and they have already accomplished what they should do. When these Bodhisattvas contemplate the Sangha, they draw near to the Bodhisattva Sangha, and do not draw near to the Sravaka Sangha. Although these Bodhisattvas contemplate the Sangha, they do not cling to the number of the Sangha, nor do they cling to existence or non-existence. They know that the Sangha is unconditioned, contemplating the Sangha's non-action, non-change, non-origination, and non-cessation. When contemplating in this way, they do not give rise to mental states. Good man! This is how a Bodhisattva does not deviate from the Sangha-contemplation allowed by the Tathagata. Good man! How does a Bodhisattva not deviate from the giving-contemplation allowed by the Tathagata? Giving includes giving of wealth and giving of Dharma. Furthermore, there is giving of body and life, abandoning all wrong paths; and there is giving that does not cling to any Dharma. Why is this so? Because if there is clinging, there is no giving; if there is no clinging, it is called ultimate giving. In ultimate giving, there is no seeking, and without seeking, there is no expectation of reward. Without expectation of reward, it is called true giving. If a Bodhisattva practices such firm giving, they make vows along with giving. If, when giving and making vows, they do not cling to Bodhi and the Buddha Dharma, but focus on giving, contemplating how past Bodhisattvas practiced giving when they were on the path? How should I practice giving now, so that I am not criticized by the wise as being inadequate? In this way, one can give everything. After giving, one distinguishes what is given, who is the giver? Giving

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何等物？誰作憶念？如是分別已都無所得。不見舍者、所施物及所憶念，是為菩薩不離如如來所許念舍。

「善男子！云何菩薩不離如如來所許念戒者？若菩薩持戒至解脫處威儀行成就，乃至微戒畏如金剛，恒修凈命善護持戒。菩薩自念戒攝身口，是無作相而謹慎奉行，修勝正命于薩婆若心終不廢舍，純至不動亦終不捨大慈大悲，攝取教誨破戒眾生，寧捨身命不求余乘，是名為戒。菩薩念勝戒，不瑕缺戒，不荒穢戒，不求戒，不染戒，無濁戒，智者所嘆戒，菩薩念如是等戒。不恃持戒、不毀破戒，不稱己德、不譏彼過，終不捨戒亦不依戒亦不住戒。雖舍一切諸所恃著而行色行，是為菩薩不離如如來所許念戒。

「善男子！云何菩薩不離如如來所許念天者？若菩薩念天，所謂念欲界天，或色界，或無色界天。念欲界天持戒果報故，受適意色聲香味觸，以天五欲遊戲娛樂，天衣飲食自恣滿足，一向受愛喜適意樂。菩薩作是念：『此一切興盛皆當衰滅，是諸天等亦當無常變異。由放逸故不造善根，先有善業今悉當盡。此諸天等雖生天上，猶未脫地獄畜生餓鬼之分。』菩薩作是念已，不悕望生欲界天處，唯除兜率天宮。兜率宮中有一生補處菩薩，於一切菩薩行以到彼岸，一切諸地，一切神通，一切諸定，一切陀羅

【現代漢語翻譯】 現代漢語譯本：是什麼東西？誰在憶念？像這樣分別思量之後，什麼也得不到。既看不到施捨的人，也看不到所施之物，以及所憶念的事物，這就是菩薩不離如如來所允許的念舍。 善男子！菩薩如何不離如如來所允許的念戒呢？如果菩薩持戒直到解脫的境界，威儀行為都成就，乃至對於微小的戒律也像金剛一樣畏懼，恒常修習清凈的生命，善於守護戒律。菩薩自己思念戒律能夠攝持身口，這是無作之相，但仍然謹慎奉行，修習殊勝的正命，對於證得一切智的心始終不放棄，純粹達到不動搖的境界，也始終不捨棄大慈大悲，攝取教誨那些破戒的眾生，寧願捨棄身命也不追求其他的乘法，這叫做戒。菩薩思念殊勝的戒律，不缺損的戒律，不荒廢的戒律，不追求的戒律，不染污的戒律，沒有污濁的戒律，是智者所讚歎的戒律，菩薩思念像這樣的戒律。不依恃持戒，不毀壞戒律，不稱讚自己的功德，不譏諷別人的過失，始終不捨棄戒律，也不依賴戒律，也不執著于戒律。雖然捨棄一切所依恃的執著而行色行（色行指修行時對色法的觀察和理解），這就是菩薩不離如如來所允許的念戒。 善男子！菩薩如何不離如如來所允許的念天呢？如果菩薩思念天，所謂思念欲界天，或者色界天，或者無色界天。思念欲界天是因為持戒的果報，所以能夠享受適意的色、聲、香、味、觸，以天上的五欲遊戲娛樂，天衣飲食隨意滿足，一味地享受愛、喜、適意的快樂。菩薩這樣思念：『這一切興盛都將衰敗滅亡，這些天人等也終將無常變異。由於放逸的緣故不造善根，先前所擁有的善業現在都將耗盡。這些天人等雖然生在天上，仍然沒有脫離地獄、畜生、餓鬼的輪迴。』菩薩這樣思念之後，不希望往生欲界天，唯獨除了兜率天宮（Tusita Heaven）。兜率宮中有一生補處菩薩（Bodhisattva destined to be the next Buddha），對於一切菩薩行都已到達彼岸，對於一切諸地（ten stages of Bodhisattva path），一切神通，一切諸定，一切陀羅尼（dharani）都已通達。

【English Translation】 English version: What is it? Who is recollecting? Having thus discriminated, nothing is obtained. One does not see the giver, the gift, or what is being recollected. This is the Bodhisattva's non-separation from the recollection of giving as permitted by the Tathagata. Good man, how does a Bodhisattva not depart from the recollection of precepts as permitted by the Tathagata? If a Bodhisattva upholds precepts until the state of liberation is reached, and their conduct and deportment are perfected, even fearing minor precepts like diamonds, constantly cultivating a pure life, and well guarding the precepts. The Bodhisattva reflects that precepts control body and speech, which is a non-action aspect, yet they diligently practice, cultivating superior right livelihood, and never abandoning the mind for Sarvajna (all-knowing wisdom), purely reaching an unmoving state, and never abandoning great compassion, embracing and teaching those who have broken precepts, preferring to give up their life rather than seeking other vehicles. This is called a precept. The Bodhisattva reflects on superior precepts, precepts without flaws, precepts without defilement, precepts not sought, precepts without attachment, precepts without turbidity, precepts praised by the wise. The Bodhisattva reflects on such precepts. They do not rely on upholding precepts, nor destroy precepts, nor praise their own virtues, nor criticize others' faults, never abandoning precepts, nor relying on precepts, nor dwelling in precepts. Although they abandon all attachments and practice form (rupa) contemplation, this is the Bodhisattva's non-separation from the recollection of precepts as permitted by the Tathagata. Good man, how does a Bodhisattva not depart from the recollection of heavens as permitted by the Tathagata? If a Bodhisattva recollects heavens, namely, recollecting the desire realm heavens, or the form realm heavens, or the formless realm heavens. Recollecting the desire realm heavens, because of the karmic result of upholding precepts, they enjoy pleasing sights, sounds, smells, tastes, and touches, indulging in the five desires of the heavens, with heavenly clothes and food, freely satisfied, solely enjoying love, joy, and pleasing happiness. The Bodhisattva reflects thus: 'All this prosperity will decay and perish, and these devas (gods) will also be impermanent and change. Due to their negligence, they do not create good roots, and the good karma they had will now be exhausted. Although these devas are born in the heavens, they have not yet escaped the realms of hell, animals, and hungry ghosts.' Having reflected thus, the Bodhisattva does not desire to be born in the desire realm heavens, except for the Tusita Heaven. In the Tusita Heaven, there is a Bodhisattva destined to be the next Buddha, who has reached the other shore in all Bodhisattva practices, in all the ten stages of the Bodhisattva path, in all supernatural powers, in all samadhis, and in all dharanis.

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尼，一切辯才，一切菩薩事，於一切方便等以度彼岸。但憶念如是功德，於此天中心生欣仰，若欲生天者當愿生如是天中。

「菩薩發心言：『我何時當得如是天身？』菩薩復念：『色界諸天，此諸天等，由諸禪、四無量心果報故生彼天處，已過欲界欲患，一心處定以喜為食，一向知受第一樂報。』菩薩作如是念：『彼色界諸天，受少味故用為歡喜，無常有常想，苦有樂想，無我有我想，無涅槃有涅槃想。此色界諸天，亦有無常變異，未脫地獄、餓鬼、畜生之分。』是菩薩不願生色界諸天處，唯除凈居天，即彼入涅槃不還此間者。菩薩作是念：『此是清凈諸天，已脫五道流轉生死。』是菩薩以如是故，生敬重之心，亦不願樂求生彼處。

「菩薩復念：『無色界諸天，受無色定果報，已過欲界、色界，心處定寂靜。』菩薩作是念：『此無色界諸天，離見佛聞法及供養僧，此諸天等，不知求出無色界法，假令久住會當變滅，未脫地獄、餓鬼、畜生之分。』是故於彼天處亦不願生。但作是念：『我當作天中天——如來、應供、正遍知。』是菩薩雖念諸天，不依欲界、色界、無色界天處，而於三界眾生起大悲心，是為菩薩不離如如來所許念天。

「善男子！云何菩薩行諸法平等如涅槃者？若菩薩知入諸法平

【現代漢語翻譯】 現代漢語譯本： 『尼（Nī，此處指代某位菩薩），一切辯才，一切菩薩所做的事，都以各種方便法門來度過彼岸（paramita，意為到達彼岸，指修行圓滿）。但憶念這些功德，在此天界中心生歡喜和仰慕，如果想要往生天界，應當發願往生到這樣的天界之中。

菩薩發願說：『我何時才能得到這樣的天身？』菩薩又想：『諸天（Deva，天神），這些天神，由於禪定（dhyana）、四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種心境）的果報而生到天界，已經超越了欲界的慾望和煩惱，一心安住在禪定中，以喜悅為食，一直享受著第一等的快樂。』菩薩這樣想：『這些天神，因為享受少許的快樂就感到歡喜，認為無常的事物是常，認為痛苦的事物是樂，認為無我是有我，認為沒有涅槃（nirvana，意為寂滅，解脫）是有涅槃。這些天神，也有無常的變化，沒有脫離地獄、餓鬼、畜生三惡道的輪迴。』這位菩薩不願往生到這些天界，除了凈居天（Śuddhāvāsa，色界天中最高的天界），也就是那些進入涅槃不再返回此世的天人。菩薩這樣想：『這些是清凈的天人，已經脫離了五道（地獄、餓鬼、畜生、人、天）的生死輪迴。』這位菩薩因為這樣，生起敬重之心，也不願樂求往生到那裡。

菩薩又想：『無色界（arūpadhātu，佛教宇宙觀中的最高界）的諸天，享受無色定（arūpa-samāpatti，指四種無色禪定）的果報，已經超越了欲界和色界（rūpadhātu，佛教宇宙觀中的中間界），心處在寂靜的禪定中。』菩薩這樣想：『這些無色界的諸天，遠離了見佛、聞法和供養僧眾的機會，這些天人，不知道尋求超出無色界的方法，即使長久居住也會衰敗滅亡，沒有脫離地獄、餓鬼、畜生三惡道的輪迴。』因此，對於那些天界也不願往生。只是這樣想：『我應當成為天中之天——如來（Tathāgata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksaṃbuddha，佛的稱號之一）。』這位菩薩雖然憶念諸天，但不執著于欲界、色界、無色界的天界，而是對三界眾生生起大悲心，這就是菩薩不違背如來所允許的憶念天界。

『善男子！菩薩如何修行諸法平等如同涅槃呢？如果菩薩知道進入諸法平等

【English Translation】 English version: 'Nī (referring to a Bodhisattva), all eloquence, all the deeds of a Bodhisattva, are used with all kinds of skillful means to cross over to the other shore (paramita, meaning reaching the other shore, referring to the perfection of practice). But remembering these merits, one feels joy and admiration in the center of this heavenly realm. If one wishes to be reborn in the heavens, one should vow to be reborn in such a heaven.

A Bodhisattva makes a vow, saying: 'When will I obtain such a heavenly body?' The Bodhisattva further thinks: 'The Devas (gods), these Devas, are born in the heavens due to the karmic results of dhyana (meditation) and the four immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity). They have already transcended the desires and afflictions of the desire realm (kāmadhātu), their minds are settled in meditation, they take joy as their food, and they constantly experience the highest bliss.' The Bodhisattva thinks thus: 'These Devas, because they enjoy a little pleasure, feel joy, they think that impermanent things are permanent, that painful things are pleasurable, that there is a self when there is no self, and that there is nirvana (meaning extinction, liberation) when there is no nirvana. These Devas also have impermanent changes, and have not escaped the cycle of rebirth in hell, as hungry ghosts, and as animals.' This Bodhisattva does not wish to be reborn in these heavens, except for the Pure Abodes (Śuddhāvāsa, the highest heavens in the form realm), that is, those who enter nirvana and do not return to this world. The Bodhisattva thinks thus: 'These are pure Devas, who have already escaped the cycle of birth and death in the five realms (hell, hungry ghosts, animals, humans, and gods).' Because of this, this Bodhisattva develops a sense of respect, but does not desire to be reborn there.

The Bodhisattva further thinks: 'The Devas of the formless realm (arūpadhātu, the highest realm in Buddhist cosmology), enjoy the karmic results of formless meditation (arūpa-samāpatti, referring to the four formless meditations), they have already transcended the desire realm and the form realm (rūpadhātu, the middle realm in Buddhist cosmology), and their minds are in a state of tranquil meditation.' The Bodhisattva thinks thus: 'These Devas of the formless realm are far from seeing the Buddha, hearing the Dharma, and making offerings to the Sangha. These Devas do not know how to seek a way out of the formless realm. Even if they live for a long time, they will decay and perish, and they have not escaped the cycle of rebirth in hell, as hungry ghosts, and as animals.' Therefore, they do not wish to be reborn in those heavens either. They only think: 'I should become the heaven of heavens—the Tathāgata (one of the titles of the Buddha), the Arhat (one of the titles of the Buddha), the Samyaksaṃbuddha (one of the titles of the Buddha).' Although this Bodhisattva remembers the Devas, they do not cling to the heavens of the desire realm, the form realm, or the formless realm, but instead, they develop great compassion for all beings in the three realms. This is how a Bodhisattva does not deviate from the Buddha's permission to remember the heavens.

'Good man! How does a Bodhisattva practice the equality of all dharmas like nirvana? If a Bodhisattva knows how to enter the equality of all dharmas'

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等如涅槃，見一切眾生性同涅槃，知已入涅槃者無陰界諸入。如是菩薩見眾生性同涅槃，過諸陰界入，見如影如夢，無有生死而現生死，凡夫眾生所因結使造煩惱業，造煩惱業已受無量苦報。菩薩以般若波羅蜜力故，善觀結使斷令不生，亦不因彼作業而受苦報，得至涅槃平等之處，名之無為。過一切算數智道，不捨本願故，遊戲大慈，已到慧方便彼岸，已入佛神通力，已能善知分別諸想，自已得度度未度者，自已得解解未解者，自已得安安未安者，自已得涅槃使未得者得，于涅槃生死無有二想，是為菩薩行諸法平等如涅槃。

「善男子！云何菩薩善分別行相者？若菩薩翹勤精進求勝善法，于甚深法門心入籌量，清凈通利分佈慧明，得大智明門。以此大智明門力故，知一切眾生心行所趣，總說一一眾生有八萬四千諸行皆能了知，所謂貪慾行二萬一千，瞋恚行二萬一千，愚癡行二萬一千，等分行二萬一千，是為八萬四千諸行，一一眾生皆有是行。若廣說者則有無量行。一一行相門中，知有八萬四千諸根，一一根門中，知有八萬四千種差別解，盡知諸行諸根諸解差別相，知所應修習相。

「云何知差別相？知此諸行諸根諸解，是貪慾相，是瞋恚相，是愚癡相，是等分相，是減相，是增相，是住相，是達相，是名

【現代漢語翻譯】 現代漢語譯本 等同於涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫），見到一切眾生的本性與涅槃相同，知道已入涅槃者沒有五蘊（陰，指色、受、想、行、識五種構成人身心的要素）、十二處（界，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）和十八界（入，指六根、六塵和六識）。這樣的菩薩見到眾生的本性與涅槃相同，超越了五蘊、十二處和十八界，視一切如幻影如夢境，沒有生死卻顯現生死。凡夫眾生因為煩惱和習氣而造作煩惱之業，造作煩惱之業后承受無量的痛苦果報。菩薩因為般若波羅蜜（Prajnaparamita，指通過智慧達到彼岸）的力量，善於觀察煩惱和習氣，斷除它們使之不再產生，也不因為那些業而承受痛苦的果報，到達涅槃平等之處，這被稱為無為（Asamskrta，指不生不滅的境界）。超越了一切算數和智慧的道路，不捨棄本來的誓願，以大慈悲心遊戲人間，已經到達智慧和方便的彼岸，已經進入佛的神通力量，已經能夠善於分辨各種想法，自己已經得度也度化未得度者，自己已經解脫也解脫未解脫者，自己已經安穩也安穩未安穩者，自己已經得到涅槃也使未得涅槃者得到，對於涅槃和生死沒有二元對立的想法，這就是菩薩修行諸法平等如同涅槃。 『善男子！』，菩薩如何善於分辨修行之相呢？如果菩薩勤奮精進地追求殊勝的善法，對於甚深的佛法深入思考，以清凈通達的智慧來分析，獲得大智慧之門。憑藉這大智慧之門的力量，知道一切眾生的心行所趨，總的來說，每一個眾生都有八萬四千種行為，都能了知，即貪慾之行二萬一千種，嗔恚之行二萬一千種，愚癡之行二萬一千種，等分之行二萬一千種，這就是八萬四千種行為，每一個眾生都有這些行為。如果廣說，則有無量行為。在每一種行為的相狀中，知道有八萬四千種根（指眼、耳、鼻、舌、身、意六根），在每一個根門中，知道有八萬四千種不同的理解，完全知道各種行為、各種根、各種理解的差別相，知道所應該修習的相狀。 『如何知道差別相呢？』知道這些行為、根和理解，是貪慾之相，是嗔恚之相，是愚癡之相，是等分之相，是減損之相，是增長之相，是住止之相，是通達之相，這被稱為

【English Translation】 English version It is equal to Nirvana (the ultimate state of liberation in Buddhism), seeing that the nature of all beings is the same as Nirvana, knowing that those who have entered Nirvana have no skandhas (khandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), no twelve ayatanas (the six sense organs and their six corresponding objects), and no eighteen dhatus (the six sense organs, six sense objects, and six consciousnesses). Such a Bodhisattva sees that the nature of beings is the same as Nirvana, transcends the skandhas, ayatanas, and dhatus, views everything as illusions and dreams, has no birth and death yet manifests birth and death. Ordinary beings, due to afflictions and habits, create karmic actions of affliction, and after creating karmic actions of affliction, they endure immeasurable suffering. Bodhisattvas, through the power of Prajnaparamita (the perfection of wisdom), skillfully observe afflictions and habits, cut them off so that they no longer arise, and do not endure the suffering of karmic retribution, reaching the equal place of Nirvana, which is called Asamskrta (the unconditioned state). They transcend all paths of calculation and wisdom, do not abandon their original vows, play in the world with great compassion, have already reached the other shore of wisdom and skillful means, have already entered the power of the Buddha's supernatural abilities, are already able to skillfully discern various thoughts, have already liberated themselves and liberate those who are not yet liberated, have already freed themselves and free those who are not yet free, have already found peace and bring peace to those who are not yet at peace, have already attained Nirvana and enable those who have not yet attained Nirvana to attain it, and have no dualistic thoughts about Nirvana and samsara (the cycle of birth and death). This is how Bodhisattvas practice the equality of all dharmas like Nirvana. 『Good man!』 How does a Bodhisattva skillfully discern the characteristics of practice? If a Bodhisattva diligently and vigorously seeks superior good dharmas, deeply contemplates profound teachings, analyzes with pure and penetrating wisdom, and obtains the gate of great wisdom. Through the power of this gate of great wisdom, they know the tendencies of all beings' minds, and generally speaking, each being has eighty-four thousand kinds of actions, which they can all understand. These include twenty-one thousand actions of greed, twenty-one thousand actions of anger, twenty-one thousand actions of ignorance, and twenty-one thousand actions of equal division. These are the eighty-four thousand kinds of actions, and each being has these actions. If explained in detail, there would be countless actions. Within each characteristic of action, they know there are eighty-four thousand roots (the six sense organs), and within each root, they know there are eighty-four thousand different understandings. They fully know the differences in all actions, roots, and understandings, and know the characteristics that should be cultivated. 『How do they know the differences?』 They know that these actions, roots, and understandings are the characteristics of greed, the characteristics of anger, the characteristics of ignorance, the characteristics of equal division, the characteristics of decrease, the characteristics of increase, the characteristics of dwelling, and the characteristics of attainment. This is called

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知差別相。

「云何知所應修習相？知諸行諸根諸解，無常相、苦相、無我相、空相、寂滅相、離相、如實相、涅槃相、相自空相、相自離相。若能知如是等諸行諸根諸解，如如來成就諸行無障礙智，知一切眾生諸行諸根諸解差別相，菩薩亦次如來智知，而不捨菩薩所行，教化眾生無有疲惓，是名善分別行相。

「善男子！云何菩薩持諸佛法寶藏者？善男子！如來藏無盡亦無量，至一切處，悅可一切眾生。如眾生諸行諸根諸解，無量阿僧祇，不可思議、不可稱、不可量。諸佛法寶藏，無量阿僧祇，不可思議、不可稱、不可量，亦復如是。佛法寶藏文字，假令一切眾生如阿難等，一劫乃至百劫，不能受持讀誦，能令通利除義。所以者何？如來一切法寶藏唯有一義，所謂離欲義、寂滅義、涅槃義。若菩薩聞如來法寶藏已，隨力所受，受持讀誦通利，善順正觀如所受行。

「菩薩入法藏門，堅持思惟，不依一切相行，則得陀羅尼門三昧門。得陀羅尼門三昧門已，能持一如來法寶藏文字及義，若二、若三、若四、若五，若十、二十、三十、四十、五十，若百、若千、若百千，乃至無量無邊阿僧祇，不可思議、不可稱、不可量，無有量、過諸量，於一切諸佛法寶藏心不散亂，受持讀誦通利文字及義，廣為人說

【現代漢語翻譯】 現代漢語譯本 瞭解差別之相。

『如何瞭解應當修習之相？』瞭解諸行、諸根、諸解，它們的無常之相、苦之相、無我之相、空之相、寂滅之相、離之相、如實之相、涅槃之相、相自空之相、相自離之相。如果能夠了解這些諸行、諸根、諸解，如同如來成就諸行無障礙智，瞭解一切眾生諸行、諸根、諸解的差別之相，菩薩也像如來一樣以智慧瞭解，而不捨棄菩薩所行，教化眾生沒有疲倦，這稱為善於分別行相。

『善男子！』『菩薩如何持有諸佛法寶藏？』『善男子！』如來藏（tathāgatagarbha，如來所具有的清凈佛性）無盡也無量，到達一切處，使一切眾生喜悅。如同眾生的諸行、諸根、諸解，有無量阿僧祇（asaṃkhya，極大的數字單位），不可思議、不可稱、不可量。諸佛法寶藏，有無量阿僧祇，不可思議、不可稱、不可量，也是如此。佛法寶藏的文字，假使一切眾生如同阿難（Ānanda，佛陀的十大弟子之一）等，用一劫乃至百劫的時間，也不能受持讀誦，能夠通達明瞭其義。這是為什麼呢？如來的一切法寶藏只有一種意義，就是離欲之義、寂滅之義、涅槃之義。如果菩薩聽聞如來法寶藏后，隨自己的能力接受，受持讀誦通達明瞭，善於順應正觀，按照所接受的去修行。

菩薩進入法藏之門，堅持思惟，不依賴一切相而行，就能得到陀羅尼門（dhāraṇī，總持一切法義的記憶力）和三昧門（samādhi，禪定）。得到陀羅尼門和三昧門后，能夠持有一如來法寶藏的文字和意義，或者二、或者三、或者四、或者五，或者十、二十、三十、四十、五十，或者百、或者千、或者百千，乃至無量無邊阿僧祇，不可思議、不可稱、不可量，沒有限量、超越一切限量，對於一切諸佛法寶藏，心不散亂，受持讀誦通達明瞭文字和意義，廣泛地為他人宣說。

【English Translation】 English version Knowing the characteristics of differences.

'How does one know the characteristics that should be cultivated?' Knowing that all actions, faculties, and understandings have the characteristics of impermanence, suffering, non-self, emptiness, tranquility, detachment, reality, nirvana, self-emptiness of characteristics, and self-detachment of characteristics. If one can understand these actions, faculties, and understandings, just as the Tathagata (如來, thus-gone one) achieves unobstructed wisdom regarding all actions, knowing the different characteristics of all beings' actions, faculties, and understandings, the Bodhisattva (菩薩, enlightenment being) also knows with wisdom like the Tathagata, without abandoning the Bodhisattva's practice, teaching beings without fatigue. This is called the characteristic of skillful discrimination of actions.

'Good man! How does a Bodhisattva hold the treasure of the Buddhas' Dharma?' 'Good man!' The Tathagatagarbha (如來藏, womb of the thus-gone one) is endless and immeasurable, reaching everywhere, pleasing all beings. Like the actions, faculties, and understandings of beings, which are immeasurable asaṃkhya (阿僧祇, countless), inconceivable, inexpressible, and immeasurable. The treasure of the Buddhas' Dharma is also immeasurable asaṃkhya, inconceivable, inexpressible, and immeasurable. The words of the Dharma treasure, even if all beings were like Ananda (阿難, one of the Buddha's ten great disciples), for one kalpa (劫, eon) or even a hundred kalpas, they could not receive, uphold, read, recite, and understand its meaning. Why is that? The Tathagata's entire Dharma treasure has only one meaning, which is the meaning of detachment, tranquility, and nirvana. If a Bodhisattva hears the Tathagata's Dharma treasure, they receive it according to their ability, uphold, read, recite, and understand it, skillfully follow the right view, and practice according to what they have received.

The Bodhisattva enters the gate of the Dharma treasure, perseveres in contemplation, and does not act based on any characteristics, then they attain the dharani (陀羅尼, mnemonic device) gate and the samadhi (三昧, meditative absorption) gate. Having attained the dharani gate and the samadhi gate, they can hold the words and meaning of one Tathagata's Dharma treasure, or two, or three, or four, or five, or ten, twenty, thirty, forty, fifty, or a hundred, or a thousand, or a hundred thousand, up to immeasurable, boundless asaṃkhya, inconceivable, inexpressible, and immeasurable, without limit, surpassing all limits. Regarding all the Buddhas' Dharma treasures, their mind is not scattered, they receive, uphold, read, recite, and understand the words and meaning, and widely explain them to others.

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，依義不依文。凈意成就，所聞說法，乃至一句文義不失。能凈辯門，善能巧說悅可眾心，為諸佛所嘆，亦能降伏諸魔外道，及供養三寶，乃至不見一法異於法性，不壞本際，不動于如。如來所覺了性法。以知一切法性如如來所覺故。乃至不見一法不入佛法者。所以者何？如來知一切法性如幻，無成就故；知一切法性如野馬，無所取故；知一切法性如鏡中像，不彼此故；知一切法性如夢，不真實故；知一切法性如響，從緣起故；知一切法性空，虛無實故；知一切法性無相，無分別故；知一切法性無愿，無發動故。如來如實知一切法性如是相，菩薩如是知一切法性無生，能持諸佛法寶藏，乃至一切非念非不念，是為菩薩持諸佛法寶藏。

「善男子！云何菩薩分別眾生從始以來清凈而教化眾生者？若菩薩為教化一切眾生故，修于大慈大悲時，作如是思惟：『何等是眾生？』作是念言：『此諸眾生但假名字，顛倒虛假謂為眾生。一切眾生本際清凈，畢竟無生無起。但因虛妄愚癡故造種種業，造種種業已受無量憂悲苦惱。』喻如有人夢中劫盜他物，為王者所捉種種苦治，夢作賊人虛妄憶想受諸苦惱，作是念言：『我何時當得脫此苦惱？』是人夢中實無成就、無所覺知。一切凡夫及一切諸法，皆亦如夢無有覺知，為顛倒所

【現代漢語翻譯】 現代漢語譯本：

應依據義理而非文字。當內心清凈時，所聽聞的佛法，乃至一句的文辭和含義都不會遺失。能夠凈化辯才，善於巧妙地說法，使眾生心悅誠服，為諸佛所讚歎，也能降伏各種魔障和外道，並供養佛法僧三寶，甚至不見任何一法與法性相異，不破壞根本的實相，不偏離真如。如來所覺悟的法性，是因為知道一切法性都如如來所覺悟的那樣。甚至不見任何一法不屬於佛法。這是為什麼呢？因為如來知道一切法性如幻象，沒有真實的成就；知道一切法性如野馬（海市蜃樓），沒有可以執取的；知道一切法性如鏡中影像，沒有彼此的分別；知道一切法性如夢境，不真實；知道一切法性如回聲，從因緣而生；知道一切法性是空，虛無而無實體；知道一切法性無相，沒有分別；知道一切法性無愿，沒有主動的意願。如來如實地知道一切法性是這樣的，菩薩也這樣知道一切法性是無生的，能夠持有諸佛的法寶藏，甚至一切非念非不念的狀態，這就是菩薩持有諸佛法寶藏。

『善男子！』菩薩如何分別眾生從一開始就是清凈的，並以此來教化眾生呢？如果菩薩爲了教化一切眾生，修習大慈大悲時，會這樣思考：『什麼是眾生？』然後會這樣想：『這些眾生只是假借名字，顛倒虛妄地認為自己是眾生。一切眾生的本性都是清凈的，本來就沒有生起和滅亡。只是因為虛妄愚癡才造作各種業，造作各種業后承受無量的憂愁悲傷和痛苦。』比如有人在夢中搶劫別人的東西，被國王抓住並施以各種酷刑，夢中的賊人虛妄地回憶並承受各種痛苦，然後會想：『我什麼時候才能擺脫這些痛苦？』這個人夢中實際上沒有成就任何事情，也沒有任何覺知。一切凡夫和一切諸法，都像夢一樣沒有覺知，被顛倒所 English version:

One should rely on the meaning, not the words. When the mind is pure, the Dharma (teachings) that is heard, even a single phrase or its meaning, will not be lost. One can purify eloquence, skillfully speak in a way that pleases all minds, be praised by all Buddhas, subdue all demons and heretics, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), even not seeing any dharma (phenomenon) different from the Dharma-nature (true nature of reality), not destroying the fundamental reality, not deviating from Suchness (Tathata). The Dharma-nature that the Tathagata (Buddha) has awakened to is because he knows that all Dharma-natures are as the Tathagata has awakened to them. Even not seeing any dharma that does not belong to the Buddha-Dharma. Why is this so? Because the Tathagata knows that all Dharma-natures are like illusions, without real attainment; knows that all Dharma-natures are like mirages, without anything to grasp; knows that all Dharma-natures are like reflections in a mirror, without self or other; knows that all Dharma-natures are like dreams, not real; knows that all Dharma-natures are like echoes, arising from conditions; knows that all Dharma-natures are empty, void and without substance; knows that all Dharma-natures are without characteristics, without discrimination; knows that all Dharma-natures are without desire, without motivation. The Tathagata truly knows that all Dharma-natures are like this, and the Bodhisattva also knows that all Dharma-natures are without birth, able to hold the Dharma treasury of all Buddhas, even in a state of neither thought nor non-thought, this is the Bodhisattva holding the Dharma treasury of all Buddhas.

'Good man!' How does a Bodhisattva discern that sentient beings are pure from the beginning and teach them accordingly? If a Bodhisattva, in order to teach all sentient beings, cultivates great loving-kindness and great compassion, he will contemplate thus: 'What are sentient beings?' Then he will think: 'These sentient beings are merely given names, and they are falsely and mistakenly considered to be sentient beings. The fundamental nature of all sentient beings is pure, and they are ultimately without birth or arising. It is only because of false and ignorant delusion that they create various karmas, and after creating various karmas, they endure immeasurable sorrow, grief, and suffering.' It is like a person who, in a dream, robs another person's belongings, is caught by the king, and is subjected to various tortures. The thief in the dream falsely remembers and endures various sufferings, and then thinks: 'When will I be able to escape this suffering?' This person in the dream has not actually accomplished anything and has no awareness. All ordinary beings and all dharmas are like dreams, without awareness, and are controlled by delusion.

【English Translation】 One should rely on the meaning, not the words. When the mind is pure, the Dharma (teachings) that is heard, even a single phrase or its meaning, will not be lost. One can purify eloquence, skillfully speak in a way that pleases all minds, be praised by all Buddhas, subdue all demons and heretics, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), even not seeing any dharma (phenomenon) different from the Dharma-nature (true nature of reality), not destroying the fundamental reality, not deviating from Suchness (Tathata). The Dharma-nature that the Tathagata (Buddha) has awakened to is because he knows that all Dharma-natures are as the Tathagata has awakened to them. Even not seeing any dharma that does not belong to the Buddha-Dharma. Why is this so? Because the Tathagata knows that all Dharma-natures are like illusions, without real attainment; knows that all Dharma-natures are like mirages, without anything to grasp; knows that all Dharma-natures are like reflections in a mirror, without self or other; knows that all Dharma-natures are like dreams, not real; knows that all Dharma-natures are like echoes, arising from conditions; knows that all Dharma-natures are empty, void and without substance; knows that all Dharma-natures are without characteristics, without discrimination; knows that all Dharma-natures are without desire, without motivation. The Tathagata truly knows that all Dharma-natures are like this, and the Bodhisattva also knows that all Dharma-natures are without birth, able to hold the Dharma treasury of all Buddhas, even in a state of neither thought nor non-thought, this is the Bodhisattva holding the Dharma treasury of all Buddhas. 'Good man!' How does a Bodhisattva discern that sentient beings are pure from the beginning and teach them accordingly? If a Bodhisattva, in order to teach all sentient beings, cultivates great loving-kindness and great compassion, he will contemplate thus: 'What are sentient beings?' Then he will think: 'These sentient beings are merely given names, and they are falsely and mistakenly considered to be sentient beings. The fundamental nature of all sentient beings is pure, and they are ultimately without birth or arising. It is only because of false and ignorant delusion that they create various karmas, and after creating various karmas, they endure immeasurable sorrow, grief, and suffering.' It is like a person who, in a dream, robs another person's belongings, is caught by the king, and is subjected to various tortures. The thief in the dream falsely remembers and endures various sufferings, and then thinks: 'When will I be able to escape this suffering?' This person in the dream has not actually accomplished anything and has no awareness. All ordinary beings and all dharmas are like dreams, without awareness, and are controlled by delusion.

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覆，受無量妄想憂悲苦惱，亦復如是。菩薩作是念言：『是諸眾生我應令如實覺知諸法，使脫妄想苦惱。』于諸眾生中亦不見眾生性，而不捨大悲教化眾生，是為菩薩分別眾生從始以來清凈而教化眾生。

「善男子！云何菩薩善順發行成就佛法者？若菩薩聞甚深微妙，于諸世間最勝佛法，發大欲精進：『我應成就此甚深微妙于諸世間最勝佛法。』如是善思惟分別，是何等法與何法相應？是何等法知何法？菩薩作是念言：『無有法與法相應者，無有法與法不相應者；無有法知法者，無有法不知法者。此諸法性鈍性無性故，是一切法從因緣生，無有定主，而能隨意莊嚴。有種種果報相，諸法無性故，佈施是莊嚴寶藏大富相，佈施得大富，不離因故。佈施不知大富，大富不能知施。持戒是莊嚴生天相，持戒得生天，不離因故。多聞是莊嚴智慧相，多聞得智慧，不離因故。思惟是莊嚴斷結相，思惟得斷結，不離因故。思惟不能知斷結，斷結不能知思惟。』

「菩薩如是憶念諸法無生能莊嚴相，是故佈施已迴向薩婆若，成就檀波羅蜜；行是菩薩檀波羅蜜，則能具足佛法。持戒迴向薩婆若，成就尸波羅蜜，行是菩薩尸波羅蜜，則能具足佛法。修羼提波羅蜜迴向薩婆若，成就羼提波羅蜜，行是菩薩羼提波羅蜜，則能具足

【現代漢語翻譯】 現代漢語譯本 同樣，承受無量虛妄的念頭、憂愁、悲傷、痛苦和煩惱，也是如此。菩薩這樣想：『我應當使這些眾生如實地覺知諸法，使他們脫離虛妄的念頭和苦惱。』在這些眾生中，也看不到眾生的自性，但不捨棄大悲心去教化眾生，這就是菩薩從一開始就分別眾生的清凈本性而教化眾生。 『善男子！什麼是菩薩善於順應修行而成就佛法呢？如果菩薩聽聞到甚深微妙、在世間最為殊勝的佛法，就生起強烈的願望和精進心：『我應當成就這甚深微妙、在世間最為殊勝的佛法。』像這樣善於思考和分別，這是什麼法與什麼法相應？這是什麼法知道什麼法？菩薩這樣想：『沒有法與法相應，沒有法與法不相應；沒有法知道法，沒有法不知道法。這些法的自性是遲鈍的、無自性的，所以一切法都是從因緣而生，沒有固定的主宰，卻能隨意地莊嚴。有種種果報的相，諸法沒有自性，所以佈施是莊嚴寶藏、大富的相，佈施能得到大富，不離因的緣故。佈施不能知道大富，大富也不能知道佈施。持戒是莊嚴生天的相，持戒能得到生天，不離因的緣故。多聞是莊嚴智慧的相，多聞能得到智慧，不離因的緣故。思惟是莊嚴斷除煩惱的相，思惟能斷除煩惱，不離因的緣故。思惟不能知道斷除煩惱，斷除煩惱也不能知道思惟。』 『菩薩像這樣憶念諸法無生而能莊嚴的相，所以佈施后迴向薩婆若（一切智），成就檀波羅蜜（佈施波羅蜜）；修行這種菩薩的檀波羅蜜，就能具足佛法。持戒后迴向薩婆若，成就尸波羅蜜（持戒波羅蜜），修行這種菩薩的尸波羅蜜，就能具足佛法。修羼提波羅蜜（忍辱波羅蜜）后迴向薩婆若，成就羼提波羅蜜，修行這種菩薩的羼提波羅蜜，就能具足

【English Translation】 English version Likewise, they endure immeasurable deluded thoughts, worries, sorrows, pains, and afflictions. A Bodhisattva thinks thus: 『I should enable these sentient beings to truly realize all dharmas, and liberate them from deluded thoughts and suffering.』 Among these sentient beings, they do not see the nature of sentient beings, yet they do not abandon great compassion to teach and transform sentient beings. This is how a Bodhisattva, from the beginning, discerns the pure nature of sentient beings and teaches them. 『Good man! How does a Bodhisattva skillfully accord with practice and accomplish the Buddha Dharma? If a Bodhisattva hears the profound and subtle, most supreme Buddha Dharma in the world, they generate great desire and diligence: 『I should accomplish this profound and subtle, most supreme Buddha Dharma in the world.』 Thus, they contemplate and discern well, what dharma corresponds with what dharma? What dharma knows what dharma? A Bodhisattva thinks thus: 『There is no dharma that corresponds with dharma, no dharma that does not correspond with dharma; there is no dharma that knows dharma, no dharma that does not know dharma. The nature of these dharmas is dull and without self-nature, therefore all dharmas arise from conditions, without a fixed master, yet they can adorn at will. There are various aspects of karmic retribution. Because dharmas have no self-nature, giving is the aspect of adorning a treasure trove and great wealth; giving leads to great wealth, not separate from its cause. Giving does not know great wealth, and great wealth cannot know giving. Upholding precepts is the aspect of adorning rebirth in heaven; upholding precepts leads to rebirth in heaven, not separate from its cause. Extensive learning is the aspect of adorning wisdom; extensive learning leads to wisdom, not separate from its cause. Contemplation is the aspect of adorning the cutting off of afflictions; contemplation leads to the cutting off of afflictions, not separate from its cause. Contemplation cannot know the cutting off of afflictions, and the cutting off of afflictions cannot know contemplation.』 『A Bodhisattva thus remembers that dharmas are unborn and can adorn, therefore, after giving, they dedicate it to Sarvajna (all-knowing wisdom), accomplishing Dana Paramita (perfection of giving); practicing this Bodhisattva』s Dana Paramita, they can fulfill the Buddha Dharma. After upholding precepts, they dedicate it to Sarvajna, accomplishing Sila Paramita (perfection of morality); practicing this Bodhisattva』s Sila Paramita, they can fulfill the Buddha Dharma. After cultivating Ksanti Paramita (perfection of patience), they dedicate it to Sarvajna, accomplishing Ksanti Paramita; practicing this Bodhisattva』s Ksanti Paramita, they can fulfill

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佛法。發毗梨耶迴向薩婆若，成就毗梨耶波羅蜜，行是菩薩毗梨耶波羅蜜，則能具足佛法。入禪定迴向薩婆若，成就禪波羅蜜，行是菩薩禪波羅蜜，則能具足佛法。凈般若迴向薩婆若，成就般若波羅蜜，行是菩薩般若波羅蜜，則能具足佛法。菩薩如是善順行時，不見一法無因無緣而生者，亦不著因緣，自善順入一切法。如我無生無起，一切法無生無起，亦復如是。如我空，一切法空，亦復如是。如我離，一切法離，亦復如是。知一切法入平等如性，非作非不作，是為菩薩善順發行成就佛法。

「善男子！云何菩薩不退諸通，于諸佛法悉得自在者？若菩薩戒身真凈，心定不動，得大智光明，已成就福德智慧資糧，已到諸波羅蜜彼岸，已成就四攝，已修四梵行，已修欲進念慧定，以善修四神足故得五神通。

「諸菩薩本業凈故，勤進不廢舍故，常不散亂行故，善伏結使故，離念聲聞辟支佛心故，受持方便故，攀緣上地諸法故，無我無依行故，是以菩薩不退諸通。是故諸菩薩，究竟知諸法無退，知諸法與法性等，無有變異如虛空無變，是為菩薩不退諸通，于諸佛法悉得自在。

「善男子！云何菩薩入甚深法門，諸聲聞辟支佛所不能入者？若菩薩入甚深因緣法，知逆順因緣法，善知出知離、知生知滅、知集

【現代漢語翻譯】 現代漢語譯本：佛法。以精進（毗梨耶，Viriya，意為努力、精進）迴向一切智（薩婆若，Sarvajna，意為一切智），成就精進波羅蜜（毗梨耶波羅蜜，Viriya-paramita，意為精進的完美），行持此菩薩精進波羅蜜，就能圓滿具足佛法。入禪定迴向一切智，成就禪波羅蜜（禪波羅蜜，Dhyana-paramita，意為禪定的完美），行持此菩薩禪波羅蜜，就能圓滿具足佛法。以清凈的智慧（般若，Prajna，意為智慧）迴向一切智，成就般若波羅蜜（般若波羅蜜，Prajna-paramita，意為智慧的完美），行持此菩薩般若波羅蜜，就能圓滿具足佛法。菩薩如此善巧順應修行時，不見任何一法是無因無緣而生的，也不執著于因緣，自然善巧地契入一切法。如同我無生無起，一切法也無生無起，也是如此。如同我空，一切法也空，也是如此。如同我離，一切法也離，也是如此。了知一切法進入平等如性，非造作也非不造作，這就是菩薩善巧順應修行而成就佛法。 『善男子！』，如何菩薩不退失神通，對於諸佛的教法都能自在運用呢？如果菩薩戒行清凈真實，心定不動搖，獲得大智慧光明，已經成就福德智慧的資糧，已經到達諸波羅蜜的彼岸，已經成就四攝法（四攝，Catur-samgraha-vastuni，意為四種攝取眾生的方法），已經修習四梵行（四梵行，Catur-brahma-vihara，意為四種清凈的修行），已經修習欲、精進、念、慧、定，因為善修四神足（四神足，Catur-rddhi-pada，意為四種成就神通的基礎）而獲得五神通。 諸菩薩因為本業清凈，勤奮精進不懈怠，常常不散亂地修行，善於降伏煩惱，遠離聲聞（Sravaka，意為聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，意為獨自覺悟的人）的心態，受持方便法門，攀緣上乘的諸法，以無我無所依的心態修行，因此菩薩不退失神通。所以諸菩薩，究竟了知諸法無有退轉，了知諸法與法性平等，沒有變異如同虛空沒有變異，這就是菩薩不退失神通，對於諸佛的教法都能自在運用。 『善男子！』，如何菩薩能進入甚深法門，是諸聲聞和辟支佛所不能進入的呢？如果菩薩進入甚深因緣法，了知逆順因緣法，善於了知出離、了知生滅、了知集起

【English Translation】 English version: The Dharma. Dedicating the Viriya (Viriya, meaning effort, diligence) towards Sarvajna (Sarvajna, meaning omniscience), accomplishing the Viriya-paramita (Viriya-paramita, meaning the perfection of diligence), practicing this Bodhisattva's Viriya-paramita, one can fully accomplish the Buddha Dharma. Entering Samadhi (Dhyana, meaning meditation) and dedicating it towards Sarvajna, accomplishing the Dhyana-paramita (Dhyana-paramita, meaning the perfection of meditation), practicing this Bodhisattva's Dhyana-paramita, one can fully accomplish the Buddha Dharma. Dedicating pure Prajna (Prajna, meaning wisdom) towards Sarvajna, accomplishing the Prajna-paramita (Prajna-paramita, meaning the perfection of wisdom), practicing this Bodhisattva's Prajna-paramita, one can fully accomplish the Buddha Dharma. When a Bodhisattva practices skillfully in this way, they do not see any dharma arising without cause or condition, nor do they cling to causes and conditions, naturally and skillfully entering all dharmas. Just as I am without birth or arising, all dharmas are also without birth or arising, it is the same. Just as I am empty, all dharmas are also empty, it is the same. Just as I am detached, all dharmas are also detached, it is the same. Knowing that all dharmas enter into the equality of suchness, neither created nor uncreated, this is how a Bodhisattva skillfully practices and accomplishes the Buddha Dharma. 'Good man!', how does a Bodhisattva not regress in their supernormal powers, and have mastery over all the Buddha's teachings? If a Bodhisattva's precepts are truly pure, their mind is stable and unmoving, they have attained the light of great wisdom, they have already accumulated the resources of merit and wisdom, they have already reached the shore of all the Paramitas, they have already accomplished the four means of gathering (Catur-samgraha-vastuni, meaning the four ways of gathering beings), they have already cultivated the four Brahma-viharas (Catur-brahma-vihara, meaning the four pure abodes), they have already cultivated desire, effort, mindfulness, wisdom, and concentration, and because of their skillful cultivation of the four bases of supernormal powers (Catur-rddhi-pada, meaning the four foundations for achieving supernormal powers), they attain the five supernormal powers. Because the Bodhisattvas' fundamental actions are pure, they are diligent and do not give up, they constantly practice without distraction, they are skilled at subduing afflictions, they are free from the minds of Sravakas (Sravaka, meaning those who hear the Dharma and practice) and Pratyekabuddhas (Pratyekabuddha, meaning those who awaken on their own), they uphold skillful means, they aspire to the higher dharmas, and they practice with a mind of no self and no reliance, therefore, Bodhisattvas do not regress in their supernormal powers. Therefore, all Bodhisattvas ultimately know that all dharmas do not regress, they know that all dharmas are equal to the nature of Dharma, without change like the unchanging emptiness of space, this is how a Bodhisattva does not regress in their supernormal powers and has mastery over all the Buddha's teachings. 'Good man!', how does a Bodhisattva enter the profound Dharma gate, which Sravakas and Pratyekabuddhas cannot enter? If a Bodhisattva enters the profound Dharma of dependent origination, understands the Dharma of forward and reverse dependent origination, is skilled in understanding liberation, understanding arising and ceasing, understanding accumulation

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知盡，善知眾生。以何因緣故，受垢離垢，舍凈得凈，乃至不見一法有垢有凈？知一切法性相清凈，亦不得清凈法相，以我甚深故知一切法甚深，以我離故知一切法離，以我無二故知一切法無二，以眼色二俱離故乃至意法亦離，則入第一義。以世諦故假名諸法，亦不執著真諦、世諦，是為菩薩入甚深法門，諸聲聞辟支佛所不能入。

「善男子！云何菩薩於十二因緣善得勝智方便，離二邊諸見者？若菩薩知一切緣生法，屬他所攝，屬因屬緣，屬和合，屬所由。所謂諸法皆從境界緣生，各有所因、各有所依，諸法各各九相分別。譬如外諸藥草、叢林及諸樹木等，皆無諸根，無記無知，依諸大故便得增長，各各無相。分別內有諸法亦復如是，依造業增長一切諸法，無我人眾生壽命，亦無作者受者。諸法生時無能生者，滅時無能滅者。菩薩作是念言：『是諸緣生法各無自性，無自性者他不能生，所因亦無性、所緣亦無性，無自性者則無他性。若法無自性他性者則無生，無能生未生，不可生已，生亦不生。若未生非未生，不生者則究竟無生無能生，是故一切諸法皆無生無起，但以名字故，假名從因緣生，而實無生，亦無斷無常。所以者何？若法有生性者，則當有滅則是斷見；若無滅者即有常見。離斷常見故，當知一切諸法

【現代漢語翻譯】 現代漢語譯本：知盡（指佛陀），善於瞭解眾生。因為什麼因緣，眾生會經歷染污和清凈，捨棄不凈而得到清凈，乃至看不到任何一法有染污或清凈的分別？因為知道一切法的自性是清凈的，也不執著于清凈的法相。因為我的甚深智慧，所以知道一切法都是甚深的；因為我的離執，所以知道一切法都是離執的；因為我沒有二元對立的觀念，所以知道一切法也沒有二元對立。因為眼和色這二者都已離執，乃至意和法也已離執，就進入了第一義諦（勝義諦，最高的真理）。因為世俗諦（相對真理）的緣故，假名安立諸法，也不執著于真諦（絕對真理）和世俗諦。這就是菩薩進入甚深法門的方式，這是聲聞（小乘修行者）和辟支佛（獨覺）所不能進入的。 善男子！菩薩如何才能在十二因緣（佛教關於生命輪迴的理論）中善得殊勝的智慧和方便，從而遠離二邊（極端）的見解呢？如果菩薩知道一切緣起法（依賴條件而產生的法）都屬於他者所攝，屬於因、屬於緣、屬於和合、屬於所由。也就是說，一切法都從境界的因緣而生，各有其因、各有其所依，諸法各有九種不同的相狀。譬如外在的藥草、叢林和樹木等，它們都沒有根，沒有意識，沒有知覺，依靠地、水、火、風四大元素才能生長，各自沒有固定的相狀。分別內在的諸法也是如此，依靠造業而增長一切諸法，沒有我、人、眾生、壽命的概念，也沒有作者和受者。諸法生起時沒有能生者，滅去時也沒有能滅者。菩薩這樣思惟：『這些緣生法各自沒有自性，沒有自性的東西不能由他者產生，所因也沒有自性，所緣也沒有自性，沒有自性的東西就沒有他性。如果法沒有自性和他性，那就沒有生，沒有能生和未生，不可生已，生也不生。如果未生不是未生，不生就意味著究竟沒有生和能生，所以一切諸法都是無生無起的，只是因為名字的緣故，假名說從因緣而生，而實際上沒有生，也沒有斷滅和常住。為什麼呢？如果法有生性，那麼就應當有滅，這就是斷見；如果沒有滅，那就是常見。因為遠離斷見和常見，應當知道一切諸法』

【English Translation】 English version: Knowing all, the Buddha is skilled in understanding beings. For what reason do beings experience defilement and purification, abandoning the impure to attain the pure, even to the point of not seeing any dharma as defiled or pure? It is because they know that the nature of all dharmas is pure, and they do not cling to the appearance of pure dharmas. Because of my profound wisdom, I know that all dharmas are profound; because of my detachment, I know that all dharmas are detached; because I have no duality, I know that all dharmas have no duality. Because the eye and form are both detached, and even the mind and dharmas are detached, one enters the first principle (paramartha satya, the highest truth). Because of conventional truth (samvriti satya), provisional names are given to dharmas, but one does not cling to either the absolute truth or the conventional truth. This is how a Bodhisattva enters the profound dharma gate, which is inaccessible to Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas). Good man! How does a Bodhisattva skillfully attain superior wisdom and skillful means in the twelve links of dependent origination (the Buddhist theory of the cycle of life), thus abandoning views of the two extremes? If a Bodhisattva knows that all conditioned dharmas (dharmas that arise from conditions) are governed by others, belong to causes, belong to conditions, belong to combinations, and belong to what they depend on. That is to say, all dharmas arise from the conditions of the environment, each has its cause, each has its basis, and each dharma has nine different aspects. For example, external herbs, forests, and trees, etc., have no roots, no consciousness, and no awareness; they grow by relying on the four great elements, and each has no fixed form. The internal dharmas are also the same, growing by relying on karma, and there is no concept of self, person, sentient being, or lifespan, nor is there an agent or recipient. When dharmas arise, there is no one who can cause them to arise; when they cease, there is no one who can cause them to cease. A Bodhisattva thinks thus: 『These conditioned dharmas each have no self-nature; that which has no self-nature cannot be produced by another; the cause also has no self-nature, and the condition also has no self-nature; that which has no self-nature has no other-nature. If a dharma has no self-nature and no other-nature, then there is no arising, no potential arising, and no arising that has already occurred; arising does not arise. If non-arising is not non-arising, then non-arising means that there is ultimately no arising and no potential arising. Therefore, all dharmas are without arising and without origination, but because of names, it is provisionally said that they arise from conditions, but in reality, there is no arising, nor is there annihilation or permanence. Why is this so? If a dharma has the nature of arising, then there should be cessation, which is the view of annihilation; if there is no cessation, then there is the view of permanence. Because one is detached from the views of annihilation and permanence, one should know that all dharmas』

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皆無有生。』是為菩薩於十二因緣，善得勝智方便，離二邊諸見。

「善男子！云何菩薩為如來印所印，如如不分別智方便者？若菩薩于甚深法，得現前知見力，離一切倚著、過諸戲論，得無終無始無生法忍。如來盡知諸菩薩所成就根已，以如來印印之，所謂受決定三菩提記。是如來印無錯無謬，無諸障礙無諍競不可沮壞，無能非者。無能發印者。得如來印，願行成就、智水所灌。菩薩為如是印所印，所謂究竟無生無起印、空印、無相印、無愿印、離染印、寂滅印、涅槃印。菩薩智行成就，不壞如性、不變法界、不離本際，于諸法中，不見上中下黑白等差別。菩薩亦見一切眾生，為此印之所印，無憶想分別，不捨本大誓願。是為菩薩為如來印所印，如如不分別智方便。

「善男子！云何菩薩入法界性門，見一切法平等性？若菩薩見諸法界，無處不至，無來無去，無生無滅，無相無起，無戲無行。菩薩作如是思惟：『此諸法等皆同法界、如法界，是離欲界，離塵垢界故；是無生界，不可作故；是無滅界，無滅盡故；是無來界，不入根門故；是無去界，無所至故；是不可安界，無形質故；是無樔窟界，無依止故；是真實界，三境分斷故。此法界中無眼界，無色界，無眼識界；如法界，一切法界亦如是，是故名

【現代漢語翻譯】 現代漢語譯本 『一切法都沒有生起。』這就是菩薩在十二因緣中，善於獲得殊勝智慧的方便，遠離兩種邊見的執著。

『善男子！什麼是菩薩被如來印所印，如如不動分別的智慧方便呢？如果菩薩對於甚深佛法，獲得現前知見的力量，遠離一切依賴和執著，超越各種戲論，獲得無終無始無生法忍。如來完全瞭解諸菩薩所成就的根基后，用如來印印證他們，也就是接受決定成佛的授記。這個如來印沒有錯誤，沒有謬誤，沒有障礙，沒有爭論，不可摧毀，沒有人能夠否定它，也沒有人能夠發起這個印。得到如來印的菩薩，願行成就，被智慧之水所灌溉。菩薩被這樣的印所印，也就是究竟無生無起的印、空印、無相印、無愿印、離染印、寂滅印、涅槃印。菩薩的智慧和修行成就，不破壞如如的本性，不改變法界，不離開本來的實際，在一切法中，看不到上中下黑白等差別。菩薩也看到一切眾生，都被這個印所印，沒有憶想分別，不捨棄本來的大誓願。這就是菩薩被如來印所印，如如不動分別的智慧方便。

『善男子！什麼是菩薩進入法界自性之門，見到一切法平等之性呢？如果菩薩見到諸法界，無處不至，無來無去，無生無滅，無相無起，無戲論無行為。菩薩這樣思惟：『這些法都等同於法界，如同法界一樣，是遠離欲界的，是遠離塵垢的；是無生之界，不可造作的；是無滅之界，沒有滅盡的；是無來之界，不進入根門的；是無去之界，沒有去處的；是不可安立之界，沒有形體的；是沒有巢穴之界，沒有依止的；是真實之界，三境分別斷除的。這個法界中沒有眼界（眼根所對的境界），沒有色界（眼睛所見的物質），沒有眼識界（眼睛的識別作用）；如同法界一樣，一切法界也是如此，所以稱為』

【English Translation】 English version 'All things are without arising.' This is how a Bodhisattva, in the twelve links of dependent origination, skillfully obtains the expedient of superior wisdom, and is free from the two extremes of views.

'Good man! What is the expedient of a Bodhisattva being sealed by the Tathagata's seal, with wisdom that does not discriminate in suchness? If a Bodhisattva, regarding the profound Dharma, obtains the power of direct knowledge and vision, is free from all reliance and attachment, transcends all conceptual elaborations, and obtains the forbearance of the Dharma of no beginning, no end, and no arising. The Tathagata, having fully understood the roots that all Bodhisattvas have accomplished, seals them with the Tathagata's seal, which is to receive the prediction of definite Buddhahood. This Tathagata's seal is without error, without mistake, without obstacles, without disputes, indestructible, and cannot be denied by anyone, nor can anyone initiate this seal. A Bodhisattva who has obtained the Tathagata's seal has accomplished their vows and practices, and is irrigated by the water of wisdom. A Bodhisattva is sealed by such a seal, which is the seal of ultimate non-arising and non-origination, the seal of emptiness, the seal of no-form, the seal of no-desire, the seal of detachment, the seal of tranquility, and the seal of Nirvana. The Bodhisattva's wisdom and practice are accomplished, not destroying the suchness of nature, not changing the Dharma realm, not departing from the original reality, and in all dharmas, they do not see differences such as superior, middle, inferior, black, or white. The Bodhisattva also sees that all sentient beings are sealed by this seal, without recollection or discrimination, and do not abandon their original great vows. This is the expedient of a Bodhisattva being sealed by the Tathagata's seal, with wisdom that does not discriminate in suchness.

'Good man! What is it for a Bodhisattva to enter the gate of the nature of the Dharma realm and see the equality of all dharmas? If a Bodhisattva sees that the Dharma realm is everywhere, without coming or going, without arising or ceasing, without form or origination, without conceptual elaboration or action. The Bodhisattva thinks thus: 'These dharmas are all equal to the Dharma realm, like the Dharma realm, they are apart from the desire realm, apart from the realm of defilement; they are the realm of no arising, uncreated; they are the realm of no cessation, without extinction; they are the realm of no coming, not entering the sense doors; they are the realm of no going, without any destination; they are the realm of no establishment, without form; they are the realm of no nest, without reliance; they are the realm of truth, where the three realms are cut off. In this Dharma realm, there is no eye realm (the realm of the eye sense), no form realm (the material seen by the eye), no eye consciousness realm (the function of eye recognition); like the Dharma realm, all Dharma realms are also like this, therefore it is called'

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一切法入於法界。乃至無意界法界意識界；如法界，一切法亦如是，是故名一切法入於法界。』是菩薩知一切法入於法界，知地界、法界無二無別；水界、火界、風界、法界亦無二無別；欲界、法界亦平等無二無別；色界、無色界、有為界、無為界、法界，亦平等無二無別。如是知無心境界及覺，是為菩薩入法界性門，見一切法平等性。

「善男子！云何菩薩淳至堅固，喻如金剛心住不動於此大乘者？若菩薩以直心行，成就凈淳至以不退，畢竟不減，勤進以無礙，大慈以無惓，大悲以普至，方便得成就真實觀慧，無礙等法皆悉成就。菩薩見一切眾生有垢有濁，凡愚粗獷拒逆不順，是故菩薩為教化一切群生故不廢精進，見此生死有無量過患憂悲苦惱等，不退于來際莊嚴，亦解無量無邊阿僧祇諸佛法，為成就難集難持難滿諸佛法故，種諸善根而能入如來無量法寶藏。

「眾生性無量故，法性無量故，虛空性無量故，為受持一切如來法寶藏故，不捨精進，聞一切法空無相無愿無作、無生無起，解了分別觀行身證成就，未具足佛法終不中道證於實際。善入諸禪解脫三昧，亦不厭離欲界而現受生，已離陰界諸入，無形無色無行，而隨眾生性，隨意示現種種形色而為說法，轉菩薩輪示大涅槃，亦不捨菩薩行。入如是不

【現代漢語翻譯】 現代漢語譯本：『一切法都歸入法界（Dharmadhatu，一切事物存在的根本領域）。乃至無意界（Manodhatu，意識的領域）、法界（Dharmadhatu）、意識界（Vijnanadhatu，識別的領域）；如同法界一樣，一切法也是如此，所以稱為一切法歸入法界。』菩薩知道一切法歸入法界，知道地界（Prthivi-dhatu，地元素）、法界沒有二樣沒有分別；水界（Apo-dhatu，水元素）、火界（Tejo-dhatu，火元素）、風界（Vayo-dhatu，風元素）、法界也沒有二樣沒有分別；欲界（Kama-dhatu，慾望的領域）、法界也平等沒有二樣沒有分別；、無、有為界（Samskrta-dhatu，有為法的領域）、無為界（Asamskrta-dhatu，無為法的領域）、法界，也平等沒有二樣沒有分別。像這樣知道無心境界和覺悟，這就是菩薩進入法界自性之門，見到一切法平等之性。 『善男子！菩薩如何才能純粹堅固，像金剛心一樣安住不動于這大乘（Mahayana，大乘佛教）呢？如果菩薩以正直的心修行，成就清凈純粹而不退轉，最終不減少，勤奮精進沒有障礙，大慈沒有疲倦，大悲普遍到達，方便成就真實的觀慧，沒有障礙等法都全部成就。菩薩見到一切眾生有污垢有渾濁，凡夫愚昧粗野抗拒不順，所以菩薩爲了教化一切眾生而不放棄精進，見到這生死有無量過患憂愁悲傷苦惱等，不退轉于未來莊嚴，也理解無量無邊阿僧祇（Asankhya，無數）諸佛法，爲了成就難以聚集難以保持難以圓滿的諸佛法，種下各種善根而能夠進入如來無量的法寶藏。 『眾生自性無量，所以法性無量，虛空自性無量，爲了受持一切如來的法寶藏，不捨棄精進，聽到一切法空無相無愿無作、無生無起，理解分別觀行身證成就，沒有具足佛法最終不中途證得實際。善於進入各種禪定解脫三昧（Samadhi，禪定），也不厭惡離開欲界而顯現受生，已經離開陰界諸入，沒有形狀沒有顏色沒有行為，而隨著眾生的自性，隨意示現各種形狀顏色而為說法，轉菩薩輪示現大涅槃（Nirvana，涅槃），也不捨棄菩薩的修行。進入像這樣不

【English Translation】 English version: 『All dharmas enter the Dharmadhatu (the realm of all phenomena). Even the Manodhatu (the realm of mind), the Dharmadhatu, and the Vijnanadhatu (the realm of consciousness); just as the Dharmadhatu is, so are all dharmas, therefore it is called all dharmas entering the Dharmadhatu.』 The Bodhisattva knows that all dharmas enter the Dharmadhatu, knows that the Prthivi-dhatu (earth element) and the Dharmadhatu are not two and not different; the Apo-dhatu (water element), the Tejo-dhatu (fire element), the Vayo-dhatu (wind element), and the Dharmadhatu are also not two and not different; the Kama-dhatu (realm of desire) and the Dharmadhatu are also equal, not two and not different; ** , no ** , the Samskrta-dhatu (realm of conditioned phenomena), the Asamskrta-dhatu (realm of unconditioned phenomena), and the Dharmadhatu are also equal, not two and not different. Knowing the realm of no-mind and awakening in this way, this is the Bodhisattva entering the gate of the nature of the Dharmadhatu, seeing the equality of all dharmas. 『Good man! How can a Bodhisattva be pure and firm, like a diamond heart, dwelling unmoving in this Mahayana (Great Vehicle)? If a Bodhisattva practices with a straight mind, achieves purity and non-retrogression, ultimately does not diminish, diligently advances without hindrance, has great compassion without weariness, great pity that reaches everywhere, and skillfully achieves true wisdom, all unobstructed dharmas are accomplished. The Bodhisattva sees that all sentient beings have defilements and turbidity, are foolish, coarse, and rebellious, therefore the Bodhisattva does not abandon diligence in order to teach all sentient beings, seeing that this cycle of birth and death has immeasurable faults, sorrows, grief, and suffering, and does not retreat from future adornment, also understands the immeasurable and boundless Asankhya (countless) Buddha dharmas, in order to achieve the Buddha dharmas that are difficult to gather, difficult to maintain, and difficult to fulfill, plants all kinds of good roots and is able to enter the Tathagata's immeasurable treasury of dharma. 『Because the nature of sentient beings is immeasurable, the nature of dharma is immeasurable, and the nature of space is immeasurable, in order to uphold all the Tathagata's treasury of dharma, one does not abandon diligence, hears that all dharmas are empty, without characteristics, without wishes, without actions, without birth, and without arising, understands, distinguishes, observes, practices, and achieves realization, and without fully possessing the Buddha dharma, one does not attain the actual in the middle way. One is skilled in entering various dhyanas, liberations, and samadhis (meditative absorption), and also does not dislike leaving the realm of desire and appearing to be born, having already left the skandhas, realms, and entrances, without form, without color, and without action, but according to the nature of sentient beings, one manifests various forms and colors at will to teach the dharma, turns the Bodhisattva wheel, shows great Nirvana (liberation), and also does not abandon the Bodhisattva's practice. Entering such a state

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思議法門，知一切法無性相，不動不壞不散，於此大乘不退轉，如金剛寶珠能鑒余寶，余寶無能鑑此珠者。諸菩薩亦復如是，能以聲聞辟支佛乘度無量無邊眾生令入涅槃，而自不滅度，亦不退究竟大乘。是為菩薩淳至堅固，猶如金剛心住不動於此大乘。

「善男子！云何菩薩自凈其界，如諸佛界者？若菩薩知一切法無界無非界，至一切處無至無不至。若菩薩見法發六情皆知是佛法，亦不見凡夫法、佛法有異，作是念：『此一切法皆是佛法，佛法至一切處故，一切諸法及佛法但假名字，亦非是法亦非非法，是故我等不應取著。以自界凈故知諸佛界凈，此法與平等等，眼界是佛界，耳鼻舌身意法界是佛界。我不應分別有尊有卑。』菩薩如是至一切法平等界，是為菩薩自凈其界如諸佛界。

「善男子！云何菩薩得陀羅尼終不失念者？若菩薩已得成就陀羅尼行。云何陀羅尼行？善男子！陀羅尼行有三十二。何等三十二？修于得法為陀羅尼故，修于欲法、修于尊法、修于向法、脩敬仰法、修於樂法、修求法無厭、修親近供養多聞智慧者、修于和上阿阇梨所無憍慢心尊重給侍、修如來教誨無所拒逆、修于說法人所生世尊想不求其短、修于受持正法開示解說、修所得法無所吝惜、修無悕望而行法施、修求智慧根栽、修如

【現代漢語翻譯】 現代漢語譯本 這種不可思議的法門，知道一切法都沒有自性（無性相，指沒有獨立的、不變的實體），不生不滅，不壞不散（不動不壞不散，指法的本質不變，不會被破壞或消散），依此大乘教義不會退轉（於此大乘不退轉，指修行者一旦進入大乘道，就不會再退回小乘），就像金剛寶珠能鑑別其他寶物，而其他寶物卻不能鑑別它一樣（如金剛寶珠能鑒余寶，余寶無能鑑此珠者，比喻大乘菩薩的智慧和能力）。諸位菩薩也是如此，能以聲聞乘（聲聞，指聽聞佛法而修行的弟子）和辟支佛乘（辟支佛，指獨自悟道的修行者）度化無量無邊的眾生進入涅槃（涅槃，指解脫生死輪迴的境界），而自己卻不入涅槃，也不會退轉于究竟的大乘（而自不滅度，亦不退究竟大乘，指菩薩爲了度化眾生，不急於自己進入涅槃，並堅持大乘的修行）。這就是菩薩純粹而堅固的品質，猶如金剛心一樣堅定不移地安住于大乘（是為菩薩淳至堅固，猶如金剛心住不動於此大乘，比喻菩薩的決心和毅力）。 『善男子！』，什麼是菩薩凈化自己的佛土，如同諸佛的佛土一樣呢？如果菩薩知道一切法都沒有界限（無界，指沒有固定的範圍）和非界限（無非界，指超越界限的概念），到達一切處所，既沒有到達也沒有不到達（至一切處無至無不至，指法的普遍性和無所不在）。如果菩薩見到一切法，從六根（六情，指眼、耳、鼻、舌、身、意）所感知到的都是佛法，也不認為凡夫的法和佛法有什麼不同（亦不見凡夫法、佛法有異，指一切法皆是佛法，沒有本質區別），並這樣想：『這一切法都是佛法，因為佛法遍及一切處所，一切諸法和佛法都只是假名（但假名字，指一切法都是因緣和合的假象），既不是法也不是非法（亦非是法亦非非法，指法的空性），所以我們不應該執著於它們。』因為自己佛土的清凈，所以知道諸佛的佛土也是清凈的（以自界凈故知諸佛界凈，指自心清凈則見一切清凈），這種法是平等無二的（此法與平等等，指法的平等性），眼界是佛界，耳、鼻、舌、身、意、法界都是佛界（眼界是佛界，耳鼻舌身意法界是佛界，指六根所感知的一切都是佛性的顯現）。我不應該分別有高貴和卑賤（我不應分別有尊有卑，指一切眾生平等）。菩薩像這樣到達一切法平等的境界，這就是菩薩凈化自己的佛土，如同諸佛的佛土一樣（菩薩如是至一切法平等界，是為菩薩自凈其界如諸佛界，指菩薩的修行目標）。 『善男子！』，什麼是菩薩獲得陀羅尼（陀羅尼，指總持一切法義的智慧）而永遠不會失去記憶呢？如果菩薩已經獲得併成就了陀羅尼的修行。什麼是陀羅尼的修行呢？『善男子！』，陀羅尼的修行有三十二種。是哪三十二種呢？爲了獲得法而修行陀羅尼（修于得法為陀羅尼故，指修行的目的），爲了慾望而修行（修于欲法，指對佛法的渴望），爲了尊敬而修行（修于尊法，指對佛法的尊重），爲了趨向而修行（修于向法，指趨向佛法的目標），爲了敬仰而修行（脩敬仰法，指對佛法的敬仰），爲了喜樂而修行（修於樂法，指修行帶來的喜悅），爲了求法而修行永不滿足（修求法無厭，指對佛法的追求永無止境），親近供養多聞智慧的人（修親近供養多聞智慧者，指親近善知識），在和尚（和上，指戒師）和阿阇梨（阿阇梨，指教授師）面前沒有驕慢心，尊重並侍奉他們（修于和上阿阇梨所無憍慢心尊重給侍，指對師長的尊重），對於如來的教誨沒有絲毫違逆（修如來教誨無所拒逆，指對佛陀教誨的服從），對於說法的人，生起世尊的想念，不求他們的過失（修于說法人所生世尊想不求其短，指對說法者的尊重），受持正法並開示解說（修于受持正法開示解說，指對佛法的傳播），對於所得到的法不吝惜（修所得法無所吝惜，指對佛法的分享），不求回報地進行法佈施（修無悕望而行法施，指無私的奉獻），爲了求得智慧的根基而修行（修求智慧根栽，指修行的根本目的），像如來一樣修行（修如

【English Translation】 English version This inconceivable Dharma gate knows that all dharmas have no self-nature (no self-nature, meaning no independent, unchanging entity), are not born, do not perish, are not destroyed, and do not scatter (not moving, not destroying, not scattering, meaning the essence of Dharma is unchanging, will not be destroyed or dissipated). Relying on this Mahayana teaching, one will not regress (not regressing in this Mahayana, meaning once a practitioner enters the Mahayana path, they will not return to the Hinayana). It is like a diamond jewel that can discern other jewels, while other jewels cannot discern it (like a diamond jewel that can discern other jewels, while other jewels cannot discern this jewel, a metaphor for the wisdom and ability of Mahayana Bodhisattvas). All Bodhisattvas are also like this, able to use the Sravaka vehicle (Sravaka, referring to disciples who practice by hearing the Buddha's teachings) and Pratyekabuddha vehicle (Pratyekabuddha, referring to practitioners who attain enlightenment on their own) to liberate countless sentient beings into Nirvana (Nirvana, referring to the state of liberation from the cycle of birth and death), while they themselves do not enter Nirvana and do not regress from the ultimate Mahayana (while they themselves do not enter Nirvana, and do not regress from the ultimate Mahayana, meaning that Bodhisattvas, in order to liberate sentient beings, do not rush to enter Nirvana themselves and adhere to the Mahayana practice). This is the pure and steadfast quality of a Bodhisattva, like a diamond heart, firmly abiding in the Mahayana (this is the pure and steadfast quality of a Bodhisattva, like a diamond heart, firmly abiding in the Mahayana, a metaphor for the Bodhisattva's determination and perseverance). 『Good man!』 How does a Bodhisattva purify their own Buddha-field, like the Buddha-fields of all Buddhas? If a Bodhisattva knows that all dharmas have no boundaries (no boundaries, meaning no fixed limits) and no non-boundaries (no non-boundaries, meaning transcending the concept of boundaries), reaching all places, neither arriving nor not arriving (reaching all places, neither arriving nor not arriving, meaning the universality and omnipresence of Dharma). If a Bodhisattva sees all dharmas, and what is perceived by the six senses (six senses, referring to the eyes, ears, nose, tongue, body, and mind) are all Buddha-dharmas, and does not think that there is any difference between the dharmas of ordinary beings and the Buddha-dharmas (and does not see any difference between the dharmas of ordinary beings and the Buddha-dharmas, meaning all dharmas are Buddha-dharmas, with no essential difference), and thinks like this: 『All these dharmas are Buddha-dharmas, because Buddha-dharma pervades all places. All dharmas and Buddha-dharmas are just provisional names (just provisional names, meaning all dharmas are temporary phenomena arising from conditions), neither dharmas nor non-dharmas (neither dharmas nor non-dharmas, meaning the emptiness of dharmas), so we should not be attached to them.』 Because their own Buddha-field is pure, they know that the Buddha-fields of all Buddhas are also pure (because their own field is pure, they know that the Buddha-fields of all Buddhas are also pure, meaning that a pure mind sees everything as pure). This Dharma is equal and without duality (this Dharma is equal and without duality, meaning the equality of Dharma). The eye-field is the Buddha-field, and the ear, nose, tongue, body, mind, and dharma-fields are all Buddha-fields (the eye-field is the Buddha-field, and the ear, nose, tongue, body, mind, and dharma-fields are all Buddha-fields, meaning that everything perceived by the six senses is a manifestation of Buddha-nature). I should not distinguish between noble and lowly (I should not distinguish between noble and lowly, meaning all beings are equal). A Bodhisattva, like this, reaches the realm of equality of all dharmas. This is how a Bodhisattva purifies their own Buddha-field, like the Buddha-fields of all Buddhas (a Bodhisattva, like this, reaches the realm of equality of all dharmas. This is how a Bodhisattva purifies their own Buddha-field, like the Buddha-fields of all Buddhas, meaning the Bodhisattva's goal of practice). 『Good man!』 What is it that a Bodhisattva obtains Dharani (Dharani, referring to the wisdom that holds all the meanings of the Dharma) and never loses their memory? If a Bodhisattva has already obtained and accomplished the practice of Dharani. What is the practice of Dharani? 『Good man!』 There are thirty-two kinds of Dharani practice. What are the thirty-two? Practicing Dharani in order to obtain the Dharma (practicing Dharani in order to obtain the Dharma, meaning the purpose of practice), practicing for desire (practicing for desire, meaning the desire for the Dharma), practicing for respect (practicing for respect, meaning respect for the Dharma), practicing for direction (practicing for direction, meaning the direction of the Dharma), practicing for reverence (practicing for reverence, meaning reverence for the Dharma), practicing for joy (practicing for joy, meaning the joy brought by practice), practicing for seeking the Dharma without satisfaction (practicing for seeking the Dharma without satisfaction, meaning the pursuit of the Dharma is endless), being close to and making offerings to those who are learned and wise (being close to and making offerings to those who are learned and wise, meaning being close to good teachers), having no arrogance in front of the Upadhyaya (Upadhyaya, referring to the preceptor) and Acharya (Acharya, referring to the teacher), respecting and serving them (having no arrogance in front of the Upadhyaya and Acharya, respecting and serving them, meaning respect for teachers), having no resistance to the teachings of the Tathagata (having no resistance to the teachings of the Tathagata, meaning obedience to the Buddha's teachings), regarding the person who speaks the Dharma as the World Honored One, not seeking their faults (regarding the person who speaks the Dharma as the World Honored One, not seeking their faults, meaning respect for the speaker of the Dharma), upholding the true Dharma and explaining it (upholding the true Dharma and explaining it, meaning the propagation of the Dharma), not being stingy with the Dharma that has been obtained (not being stingy with the Dharma that has been obtained, meaning the sharing of the Dharma), giving the Dharma without expecting anything in return (giving the Dharma without expecting anything in return, meaning selfless dedication), practicing in order to seek the roots of wisdom (practicing in order to seek the roots of wisdom, meaning the fundamental purpose of practice), practicing like the Tathagata (practicing like the

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所聞法善順思惟、修于諸法堅固受持、修于梵行無有休息、修樂遠離行阿練若行、修心常寂靜、修勤行諸念、修順行六和敬、修于諸長宿無調慢行、修於一切眾生中生無礙心、修緣生法得、修順忍、修三脫門正觀心無驚怖、修四聖種順行不驚疑、修勤受持諸佛正法、修為眾生行於大慈、修受持正法不惜身命、修大智行不生憍慢、修常教化眾生而無厭惓。善男子！是為三十二種修陀羅尼行。

「菩薩修已得如是陀羅尼門，以得是陀羅尼門故，能總持一切諸佛所說不忘不失。陀羅尼者，所謂于如所聞法不忘不失，以念而念，以意分別，以進能覺。于諸文字入無邊崖，于諸言音隨類善解，言辭辯說無有滯礙，于不了義經善能進入，于了義經進入微覺，於世諦有分別智，于第一義諦知無言說，于諸諦有分別智，於四念處有不忘智，於四正勤等無壞智，於四神足有遊戲智，于諸根門有差別智，于諸力中得無勝智，於七覺分覺一切法如性智，於八聖道無退沒智，于定法中得善住心，于慧法中得遍至智，于明解脫得隨順智，于諸辯中得深入智，于諸神通得生起智，于諸波羅蜜得分別智，於四攝法得方便智，于講法處授不及智，于諸經義得無分別智，于諸文字得無盡智，於一切眾生得稱足智，隨所受解得說法智，於一切文字得所

【現代漢語翻譯】 現代漢語譯本：聽聞佛法后善加思索，修習諸法使其堅固受持，修習清凈梵行不懈怠，修習樂於遠離喧囂的阿蘭若行，修習內心常保寂靜，修習勤勉地專注于諸念，修習順應六和敬，修習對年長者不生輕慢，修習對一切眾生生起無礙之心，修習緣起法而有所得，修習順應忍辱，修習以三解脫門正觀內心而不驚恐，修習四聖種順行而不驚疑，修習勤勉受持諸佛正法，修習為眾生行大慈悲，修習受持正法不惜身命，修習大智慧而不生驕慢，修習常教化眾生而不厭倦。善男子！這便是三十二種修習陀羅尼（總持）之行。 菩薩修習這些陀羅尼門后，便能獲得這樣的陀羅尼門，因為獲得了這樣的陀羅尼門，所以能夠總持一切諸佛所說而不忘失。陀羅尼，就是指對於所聽聞的佛法不忘失，以念力憶念，以意識分別，以精進力覺悟。對於諸文字能深入無邊，對於諸言音能隨其類別善解，言辭辯說沒有滯礙，對於不了義的經典能善巧進入，對於了義的經典能深入微細覺悟，對於世俗諦有分別智慧，對於第一義諦了知不可言說，對於諸諦有分別智慧，對於四念處有不忘失的智慧，對於四正勤等有不壞的智慧，對於四神足有遊戲神通的智慧，對於諸根門有差別智慧，對於諸力中獲得無上的智慧，對於七覺分能覺悟一切法如其本性的智慧，對於八聖道有不退轉的智慧，在禪定法中能獲得善住的心，在智慧法中能獲得普遍通達的智慧，在明解脫中能獲得隨順的智慧，在諸辯才中能獲得深入的智慧，在諸神通中能獲得生起的智慧，在諸波羅蜜中能獲得分別的智慧，在四攝法中能獲得方便的智慧，在講法之處能獲得無所不及的智慧，對於諸經義能獲得無分別的智慧，對於諸文字能獲得無盡的智慧，對於一切眾生能獲得稱合其根性的智慧，隨所接受的理解能獲得說法的智慧，對於一切文字能獲得所

【English Translation】 English version: Having heard the Dharma, one should contemplate it well, cultivate all Dharmas to firmly uphold them, cultivate pure conduct without rest, cultivate the joy of secluded Aranya practice, cultivate a mind that is always tranquil, cultivate diligence in mindfulness, cultivate harmony and respect, cultivate no arrogance towards elders, cultivate an unobstructed mind towards all beings, cultivate the understanding of dependent origination, cultivate patience, cultivate the correct view of the three doors of liberation without fear, cultivate the four noble lineages without doubt, cultivate diligence in upholding the Buddhas' true Dharma, cultivate great compassion for all beings, cultivate upholding the true Dharma without regard for one's life, cultivate great wisdom without arrogance, and cultivate constantly teaching beings without weariness. Good man! These are the thirty-two practices of cultivating Dharani (total retention). A Bodhisattva, having cultivated these Dharani doors, obtains such Dharani doors. Because of obtaining these Dharani doors, one can totally retain all that the Buddhas have spoken without forgetting or losing it. Dharani means not forgetting or losing what one has heard of the Dharma, remembering with mindfulness, discerning with intention, and awakening with diligence. One can enter the boundless depths of all texts, understand the meaning of all sounds according to their categories, speak eloquently without hindrance, skillfully enter the meaning of scriptures that are not fully explained, deeply awaken to the subtle meaning of scriptures that are fully explained, have discriminating wisdom regarding worldly truths, know that the ultimate truth is beyond words, have discriminating wisdom regarding all truths, have unfailing wisdom regarding the four foundations of mindfulness, have indestructible wisdom regarding the four right efforts, have the wisdom of playful supernatural powers regarding the four bases of psychic power, have discriminating wisdom regarding the sense faculties, obtain unsurpassed wisdom among all powers, have the wisdom to awaken to the true nature of all Dharmas in the seven factors of enlightenment, have non-regressing wisdom in the eightfold noble path, obtain a well-established mind in meditative practices, obtain pervasive wisdom in the wisdom practices, obtain compliant wisdom in clear liberation, obtain profound wisdom in all eloquence, obtain the wisdom of arising in all supernatural powers, obtain discriminating wisdom in all Paramitas, obtain expedient wisdom in the four means of attraction, obtain all-encompassing wisdom in the place of teaching Dharma, obtain non-discriminating wisdom regarding the meaning of all scriptures, obtain inexhaustible wisdom regarding all texts, obtain wisdom that suits the needs of all beings, obtain the wisdom to teach Dharma according to one's understanding, and obtain the wisdom of what

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因辯智，於一切垢凈得如實覺智，於一切法得無障翳明智，是為陀羅尼。得陀羅尼平等心者，去離憎愛能堪受法雨，斷一切結使熱惱，順諸助道法，是為陀羅尼菩薩住此陀羅尼故常行無失。是為菩薩得陀羅尼終不失念。

「善男子！云何菩薩得無障礙如來加持辯者？若菩薩善凈淳至，善護戒眾，拔諸慢根，離彼我想。諸佛、世尊知如是菩薩是大法器，令持正法。以佛神力及自善根力故，得捷辯，得疾辯，得無礙辯，得無滯辯，得巧說辯，得甚深辯，得眾音具足辯，得善莊嚴辯，得無減辯，得無畏辯，得妙偈贊辯，得快說修多羅辯，得善說譬喻本緣辯，得無壞勝辯，得分別句無盡辯，得圓足辯，得威德無違辯，得說法不唐捐辯，得斷眾疑辯，得利應辯，得分別文字不錯謬辯，得悅可眾辯，得問答方便辯，得以法降伏一切外道辯，已成就如是等二十四辯。

「此諸辯修行二十四種因故，能得成就。何等二十四？善男子！若菩薩不違逆師長教故能得捷辯，不諂曲故能得疾辯，舍離煩惱故得無礙辯，無我行故得無滯辯，離兩舌故得巧說辯，入因緣法無際故得甚深辯，行種種施故得眾音具足辯，嚴飾如來塔廟故得善莊嚴辯，不捨菩提心故得無減辯，善護誡眾故得無畏辯，施種種幢幡華蓋寶鈴故得妙偈贊辯，恭敬供養

【現代漢語翻譯】 現代漢語譯本 因為辯才智慧，對於一切垢染和清凈能夠如實覺知，對於一切法能夠獲得沒有障礙的明智，這就是陀羅尼（總持）。獲得陀羅尼平等心的人，能夠遠離憎恨和愛戀，能夠承受佛法的甘露，斷除一切煩惱的束縛，順應各種助道的修行方法，這就是陀羅尼。菩薩安住於此陀羅尼，所以常常修行而不會有失誤。這就是菩薩獲得陀羅尼，最終不會失去正念。

『善男子！菩薩如何獲得沒有障礙的如來加持辯才呢？如果菩薩心地善良純凈，善於守護戒律，拔除各種傲慢的根源，遠離我執的觀念。諸佛、世尊知道這樣的菩薩是能夠承載大法的人，就讓他來弘揚正法。憑藉佛的神力以及自身善根的力量，菩薩能夠獲得敏捷的辯才，快速的辯才，無礙的辯才，無滯的辯才，巧妙的辯才，甚深的辯才，具備各種音聲的辯才，善於莊嚴的辯才，不會減少的辯才，無所畏懼的辯才，能夠用美妙的偈頌讚嘆的辯才，能夠快速宣說修多羅（經）的辯才，能夠善於講述譬喻和本生故事的辯才，能夠不被破壞的殊勝辯才，能夠分別語句而無盡的辯才，能夠圓滿的辯才，具有威德而無違背的辯才，說法不會徒勞的辯才，能夠斷除眾人疑惑的辯才，能夠利益眾生的辯才，能夠分別文字而不會有錯謬的辯才，能夠使眾人喜悅的辯才，能夠方便問答的辯才，能夠用佛法降伏一切外道的辯才，已經成就了像這樣的二十四種辯才。

『這些辯才的修行，是因為二十四種原因而能夠成就的。哪二十四種呢？善男子！如果菩薩不違背師長的教誨，就能夠獲得敏捷的辯才；不諂媚虛偽，就能夠獲得快速的辯才；舍離煩惱，就能夠獲得無礙的辯才；沒有我執的修行，就能夠獲得無滯的辯才；遠離兩舌，就能夠獲得巧妙的辯才；深入因緣法而無邊際，就能夠獲得甚深的辯才；行持各種佈施，就能夠獲得具備各種音聲的辯才；莊嚴如來的塔廟，就能夠獲得善於莊嚴的辯才；不捨棄菩提心，就能夠獲得不會減少的辯才；善於守護戒律，就能夠獲得無所畏懼的辯才；佈施各種幢幡華蓋寶鈴，就能夠獲得用美妙的偈頌讚嘆的辯才；恭敬供養

【English Translation】 English version Through the wisdom of eloquence, one gains true and clear understanding of all defilements and purities, and attains unobstructed wisdom regarding all dharmas. This is called Dharani (total retention). One who attains the Dharani of equanimity can depart from hatred and love, can receive the rain of Dharma, cut off all fetters of afflictions, and follow the paths that aid enlightenment. This is Dharani. A Bodhisattva abiding in this Dharani always practices without error. This is how a Bodhisattva attains Dharani and never loses mindfulness.

'Good man! How does a Bodhisattva attain the unobstructed eloquence of the Tathagata's blessing? If a Bodhisattva is virtuous, pure, and sincere, diligently protects the precepts, uproots the roots of arrogance, and abandons the notion of self, the Buddhas and World Honored Ones know that such a Bodhisattva is a vessel for the great Dharma and will enable them to uphold the true Dharma. Through the power of the Buddha and the strength of their own good roots, they attain quick eloquence, rapid eloquence, unobstructed eloquence, unhindered eloquence, skillful eloquence, profound eloquence, eloquence with all sounds, well-adorned eloquence, undiminished eloquence, fearless eloquence, eloquence with wonderful verses of praise, eloquence in quickly reciting Sutras, eloquence in skillfully explaining parables and Jataka tales, indestructible and superior eloquence, eloquence in distinguishing endless phrases, complete eloquence, eloquence with dignified power, eloquence in speaking Dharma without futility, eloquence in resolving doubts, eloquence that benefits others, eloquence in distinguishing words without error, eloquence that pleases the assembly, eloquence in skillful questioning and answering, and eloquence in subduing all heretics with the Dharma. They have thus attained these twenty-four kinds of eloquence.

'These kinds of eloquence are attained through the practice of twenty-four causes. What are these twenty-four? Good man! If a Bodhisattva does not go against the teachings of their teachers, they attain quick eloquence; if they are not deceitful, they attain rapid eloquence; if they abandon afflictions, they attain unobstructed eloquence; if they practice without self, they attain unhindered eloquence; if they refrain from divisive speech, they attain skillful eloquence; if they enter the realm of dependent origination without limit, they attain profound eloquence; if they practice various forms of giving, they attain eloquence with all sounds; if they adorn the stupas and temples of the Tathagata, they attain well-adorned eloquence; if they do not abandon the Bodhi mind, they attain undiminished eloquence; if they diligently protect the precepts, they attain fearless eloquence; if they offer various banners, canopies, and jeweled bells, they attain eloquence with wonderful verses of praise; if they respectfully make offerings

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給侍諸尊及師長故得快說修多羅辯，昔殖修習無量善根故得善說譬喻本緣辯，不輕賤惡趣眾生故得無壞勝辯，施無量寶藏故得分別句無盡辯，真實言說無粗獷故得圓足辯，講說法時無諍競故得威儀無違辯，以德淳凈順法律行故得說法不唐捐辯，不吝於法不恃己德故得斷眾疑辯，求法之時不威逼他生恭敬心故得利應辯，常省己過不譏彼缺故得分別文字不錯謬辯，等潤眾生不望報故得悅可眾辯，受持大乘不求小乘故得問答方便辯，不著我見入平等性故得以法降伏一切外道辯，是名二十四種成就諸辯因。善能隨彼眾生所應受解說法無有錯謬，所受法者亦不退失，是為菩薩得無障礙如來加持辯。

「善男子！云何菩薩得自在示現受生死者？若菩薩成就十二法，得自在示現受生死。何等十二？親近真善知識故，消除我見故，成就戒身故，善知入出定故，並修智慧方便故，善知深入諸通遊戲故，如實親知諸法無生無起故，凈本願種故，常不捨大慈大悲故，知一切法如幻化故，知一切法如夢想故，一切諸佛加威神故，是為菩薩成就十二法。無生現生無起現起，而現一切生死，於一切諸佛大會示現其身，在在佛國皆現受生，而常不動于真法身，是為菩薩得自在示現受生死也。

「善男子！云何菩薩破諸怨敵去離四魔者？若

【現代漢語翻譯】 現代漢語譯本：因為侍奉諸位佛和師長，所以能夠快速宣說修多羅（佛經）的辯才；因為過去種下並修習了無量的善根，所以能夠善巧地宣說譬喻和本緣的辯才；因為不輕視惡趣的眾生，所以能夠獲得無有錯失的殊勝辯才；因為佈施無量的寶藏，所以能夠獲得分別語句無盡的辯才；因為真實言說沒有粗獷之處，所以能夠獲得圓滿的辯才；因為講說法時沒有爭競，所以能夠獲得威儀沒有違犯的辯才；因為以德行純凈並順應法律而行，所以能夠獲得說法不徒勞的辯才；因為不吝惜佛法，不自恃自己的德行，所以能夠獲得斷除眾人疑惑的辯才；因為求法之時不強迫他人，使他人心生恭敬，所以能夠獲得利益相應的辯才；因為常常反省自己的過失，不譏諷他人的缺點，所以能夠獲得分別文字沒有錯謬的辯才；因為平等地滋潤眾生而不求回報，所以能夠獲得令人喜悅的辯才；因為受持大乘佛法而不求小乘佛法，所以能夠獲得問答方便的辯才；因為不執著於我見，進入平等之性，所以能夠獲得以佛法降伏一切外道的辯才，這稱為二十四種成就諸辯才的原因。能夠善巧地隨順眾生所應接受的理解而說法，沒有錯謬，所接受佛法的人也不會退失，這就是菩薩獲得無障礙的如來加持辯才。 『善男子！菩薩如何獲得自在示現受生的能力呢？如果菩薩成就了十二種法，就能自在地示現受生。是哪十二種呢？因為親近真正的善知識；因為消除我見；因為成就戒律之身；因為善於知道入定和出定；因為同時修習智慧和方便；因為善於深入諸種神通遊戲；因為如實地親知諸法無生無起；因為清凈本願的種子；因為常常不捨棄大慈大悲；因為知道一切法如幻化；因為知道一切法如夢境；因為一切諸佛的加持神力。這就是菩薩成就的十二種法。無生而示現生，無起而示現起，卻能示現一切生死，在一切諸佛的大會中示現其身，在各個佛國都示現受生，而常常不為所動于真法身，這就是菩薩獲得自在示現受生的能力。 『善男子！菩薩如何破除諸怨敵，遠離四魔呢？如果菩薩成就了

【English Translation】 English version: Because of serving all Buddhas and teachers, one obtains the eloquence to quickly expound the Sutras (Buddhist scriptures); because of planting and cultivating immeasurable good roots in the past, one obtains the eloquence to skillfully expound parables and origins; because of not looking down upon sentient beings in the evil realms, one obtains the unsurpassed eloquence without fault; because of giving immeasurable treasures, one obtains the eloquence to distinguish endless phrases; because of speaking truthfully without harshness, one obtains complete eloquence; because of not contending when expounding the Dharma, one obtains the eloquence of dignified conduct without transgression; because of pure virtue and acting in accordance with the law, one obtains the eloquence of expounding the Dharma without futility; because of not being stingy with the Dharma and not relying on one's own virtues, one obtains the eloquence to dispel the doubts of the masses; because of not forcing others when seeking the Dharma, causing others to generate respectful minds, one obtains the eloquence of benefiting accordingly; because of constantly reflecting on one's own faults and not criticizing others' shortcomings, one obtains the eloquence to distinguish words without error; because of equally nourishing sentient beings without seeking reward, one obtains the eloquence that is pleasing; because of upholding the Mahayana (Great Vehicle) Dharma and not seeking the Hinayana (Small Vehicle) Dharma, one obtains the eloquence of skillful questioning and answering; because of not being attached to self-views and entering the nature of equality, one obtains the eloquence to subdue all heretics with the Dharma. These are called the twenty-four causes for achieving eloquence. One is able to skillfully expound the Dharma according to the understanding that sentient beings should receive, without error, and those who receive the Dharma will not regress. This is the eloquence of a Bodhisattva that is blessed by the Tathagata (Buddha) without obstruction. 『Good man! How does a Bodhisattva obtain the ability to freely manifest and undergo birth and death? If a Bodhisattva achieves twelve dharmas, they can freely manifest and undergo birth and death. What are the twelve? Because of associating with true good teachers; because of eliminating self-views; because of achieving a body of precepts; because of being skilled in knowing how to enter and exit samadhi (meditative absorption); because of simultaneously cultivating wisdom and skillful means; because of being skilled in deeply entering various supernatural powers; because of truly knowing that all dharmas are without birth and without arising; because of the pure seed of original vows; because of constantly not abandoning great compassion and great mercy; because of knowing that all dharmas are like illusions; because of knowing that all dharmas are like dreams; because of the blessing and divine power of all Buddhas. These are the twelve dharmas achieved by a Bodhisattva. Without birth, they manifest birth; without arising, they manifest arising, yet they can manifest all births and deaths, manifest their bodies in all the great assemblies of Buddhas, and manifest birth in every Buddha-land, while constantly remaining unmoved in the true Dharma body. This is how a Bodhisattva obtains the ability to freely manifest and undergo birth and death. 『Good man! How does a Bodhisattva break through all enemies and depart from the four maras (demons)? If a Bodhisattva achieves

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菩薩翹勤修習，觀五陰如幻，得離陰魔。觀諸法性凈故，得離煩惱魔。觀一切法從緣生性不成就故，得離死魔。觀一切法緣所莊嚴是無常敗壞相故，得離天魔。菩薩如是觀故得離四魔，發趣菩提終不懈息，所有障菩提魔業，菩薩皆能遠離。

「何謂魔業？所謂心向小乘是為魔業，不護菩提心是為魔業，于眾生生異想是為魔業，行施望報是為魔業，為受生故持戒是為魔業，有色想行忍是為魔業，為世事精進是為魔業，于禪生著味想是為魔業，于慧生戲論是為魔業，厭惓生死是為魔業，作諸善根而不迴向是為魔業，厭惡煩惱是為魔業，犯罪覆藏是為魔業，憎嫉菩薩是為魔業，誹謗正法是為魔業，不受正法是為魔業，不知報恩是為魔業，不進求諸波羅蜜是為魔業，不敬順法是為魔業，吝惜於法是為魔業，為利養說法是為魔業，不知方便而化眾生是為魔業，舍四攝法是為魔業，輕毀禁者是為魔業，嫉持戒者是為魔業，學二乘行是為魔業，悕望正位是為魔業，舍離大慈而觀無生是為魔業，欲證無為法是為魔業，厭離有為功德是為魔業，不愍眾生是為魔業，不謙下尊長是為魔業，習行兩舌是為魔業，諛諂多奸是為魔業，顯己凈行是為魔業，作惡不恥是為魔業，不流佈法是為魔業，以少德為足是為魔業，不遮結使是為魔業，不

【現代漢語翻譯】 現代漢語譯本 菩薩勤奮修行，觀察五蘊（色、受、想、行、識）如幻象，從而脫離五陰魔。觀察諸法（一切事物）的本性清凈，從而脫離煩惱魔。觀察一切法從因緣生起，其自性並不真實存在，從而脫離死魔。觀察一切法由因緣所裝飾，是無常敗壞的現象，從而脫離天魔。菩薩這樣觀察，就能脫離四魔，發起追求菩提（覺悟）的決心，永不懈怠。所有障礙菩提的魔業，菩薩都能遠離。 什麼是魔業呢？所謂心向小乘（聲聞、緣覺的修行方式）是魔業，不守護菩提心是魔業，對眾生產生分別心是魔業，行佈施希望得到回報是魔業，爲了來世的果報而持戒是魔業，執著於色相而行忍辱是魔業，爲了世俗的事情而精進是魔業，對禪定產生執著和貪味是魔業，對智慧產生戲論是魔業，厭倦生死是魔業，做了善事而不迴向（將功德迴向給眾生）是魔業，厭惡煩惱是魔業，犯了罪而隱瞞是魔業，憎恨嫉妒菩薩是魔業，誹謗正法是魔業，不接受正法是魔業，不知道報恩是魔業，不努力追求諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是魔業，不恭敬順從佛法是魔業，吝惜佛法是魔業，爲了利益供養而說法是魔業，不知道用方便法門來教化眾生是魔業，捨棄四攝法（佈施、愛語、利行、同事）是魔業，輕視譭謗持戒的人是魔業，嫉妒持戒的人是魔業，學習二乘（聲聞、緣覺）的修行是魔業，希望得到正果地位是魔業，捨棄大慈悲心而觀察無生是魔業，想要證得無為法是魔業，厭離有為功德是魔業，不憐憫眾生是魔業，不謙虛尊敬長輩是魔業，習慣於挑撥離間是魔業，諂媚奸詐是魔業，炫耀自己的清凈行為是魔業，做了壞事不感到羞恥是魔業，不傳播佛法是魔業，以自己少許的功德為滿足是魔業，不遮止煩惱是魔業，不

【English Translation】 English version A Bodhisattva diligently cultivates, observing the five skandhas (form, feeling, perception, mental formations, consciousness) as illusions, thus freeing themselves from the skandha demons. Observing the pure nature of all dharmas (phenomena), they free themselves from the klesha (affliction) demons. Observing that all dharmas arise from conditions and their nature is not self-existent, they free themselves from the death demon. Observing that all dharmas are adorned by conditions and are impermanent and subject to decay, they free themselves from the deva (heavenly) demon. A Bodhisattva, through such observation, frees themselves from the four demons, initiates the pursuit of Bodhi (enlightenment) without ever slacking, and is able to stay away from all demonic actions that obstruct Bodhi. What are demonic actions? The so-called mind inclining towards the Hinayana (the path of Sravakas and Pratyekabuddhas) is a demonic action; not protecting the Bodhi mind is a demonic action; having discriminatory thoughts towards sentient beings is a demonic action; practicing giving with the expectation of reward is a demonic action; observing precepts for the sake of future rebirth is a demonic action; practicing patience while attached to form is a demonic action; being diligent for worldly matters is a demonic action; developing attachment and craving for the taste of meditation is a demonic action; engaging in speculative discussions about wisdom is a demonic action; being weary of birth and death is a demonic action; performing good deeds without dedicating the merit (to all beings) is a demonic action; being averse to afflictions is a demonic action; concealing one's wrongdoings is a demonic action; hating and being jealous of Bodhisattvas is a demonic action; slandering the true Dharma is a demonic action; not accepting the true Dharma is a demonic action; not knowing how to repay kindness is a demonic action; not striving to seek the Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) is a demonic action; not respecting and following the Dharma is a demonic action; being stingy with the Dharma is a demonic action; teaching the Dharma for the sake of gain and offerings is a demonic action; not knowing how to use skillful means to teach sentient beings is a demonic action; abandoning the four means of attraction (giving, kind speech, beneficial action, and cooperation) is a demonic action; looking down upon and slandering those who uphold the precepts is a demonic action; being jealous of those who uphold the precepts is a demonic action; learning the practices of the two vehicles (Sravakas and Pratyekabuddhas) is a demonic action; hoping to attain the position of a realized one is a demonic action; abandoning great compassion and observing non-arising is a demonic action; desiring to attain the unconditioned Dharma is a demonic action; being averse to conditioned merits is a demonic action; not having compassion for sentient beings is a demonic action; not being humble and respectful to elders is a demonic action; habitually engaging in divisive speech is a demonic action; being flattering and deceitful is a demonic action; showing off one's pure conduct is a demonic action; not feeling ashamed of doing evil is a demonic action; not propagating the Dharma is a demonic action; being content with one's small amount of merit is a demonic action; not restraining the defilements is a demonic action; not

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舍心垢是為魔業，忍沙門垢是為魔業。

「善男子！若親近行一切不善法，遠離一切善法，儘是魔業。善男子！是謂諸魔業，行是業者障菩提道，彼諸菩薩已過舍離能正受行故。

「云何為正受行？若菩薩成就四法能正受行。何等為四？一者、于諸波羅蜜法無懈退行；二者、不捨欲進及不放逸；三者、正住方便大慈法中；四者、入甚深無愛無樔窟法門。善男子！菩薩成就此四法，正受行故能破諸怨敵，是為菩薩能破諸怨去離四敵。

「善男子！云何菩薩莊嚴功德資糧利益眾生者？若菩薩善根迴向向無等等、若有所種善根，若佈施、若愛語、若利益、若同事，盡以施與一切眾生，以凈戒眾故得自在力。用此自在力故，隨諸眾生所應受樂而度化之。以種功德無厭故得無盡寶手，用此無盡寶手能施眾生無量富樂。以求無邊智慧資糧故得無礙陀羅尼辯，用此無礙陀羅尼辯能總持一切諸佛所說，能說妙法悅可眾心。以善調身心故不退于諸通，用此不退諸通力故，能過無量佛剎，以無數方便度多眾生。以常勤求法無疲惓故得一一毛孔出無量法門，用出無量法門力故，能常以法施利益眾生。以並修慧方便波羅蜜故得分身智，用此分身智力故，能于諸趣中在在現身度化群生。常以無相敬侍諸佛故得無厭見聞，以此無

【現代漢語翻譯】 現代漢語譯本：捨棄內心的污垢被認為是魔的作為，容忍沙門的污垢也被認為是魔的作為。 『善男子！如果親近一切不善的法，遠離一切善法，這完全是魔的作為。善男子！這些被稱為魔的作為，行這些作為的人會障礙菩提之道，那些菩薩已經超越了捨棄，能夠正確地接受修行。』 『什麼是正確的接受修行呢？如果菩薩成就四種法，就能正確地接受修行。是哪四種呢？第一，對於各種波羅蜜法（到達彼岸的方法）不懈怠退縮；第二，不捨棄精進和不放逸；第三，安住于方便大慈法中；第四，進入甚深無愛無巢窟法門（無執著的境界）。善男子！菩薩成就這四種法，因為正確地接受修行，所以能夠破除各種怨敵，這就是菩薩能夠破除各種怨敵，遠離四種敵人。』 『善男子！菩薩如何以莊嚴的功德資糧利益眾生呢？如果菩薩將善根迴向于無等等（無與倫比的境界），如果有所種的善根，無論是佈施、愛語、利益、還是同事，都全部施與一切眾生，因為持守清凈的戒律而獲得自在的力量。用這種自在的力量，隨著眾生所應接受的快樂而度化他們。因為種功德沒有厭倦，所以得到無盡的寶手，用這無盡的寶手能夠施予眾生無量的富樂。因為尋求無邊的智慧資糧，所以得到無礙的陀羅尼辯才（總持一切的記憶力和辯才），用這無礙的陀羅尼辯才能夠總持一切諸佛所說，能夠說出美妙的佛法使眾生歡喜。因為善於調伏身心，所以不會退失各種神通，用這不退失神通的力量，能夠超越無量的佛剎，用無數的方便度化眾生。因為常常勤求佛法而不疲倦，所以每一個毛孔都能發出無量的法門，用發出無量法門的力量，能夠常常以佛法佈施利益眾生。因為同時修習智慧和方便波羅蜜，所以得到分身智，用這分身智的力量，能夠在各種輪迴中隨時現身度化眾生。常常以無相的恭敬侍奉諸佛，所以得到沒有厭倦的見聞，用這無

【English Translation】 English version: Abandoning the defilements of the mind is considered the work of Mara, and tolerating the defilements of the Shramanas is also considered the work of Mara. 'Good man! If one is close to all unwholesome dharmas and far from all wholesome dharmas, this is entirely the work of Mara. Good man! These are called the works of Mara, and those who perform these works will obstruct the path to Bodhi. Those Bodhisattvas have already transcended abandonment and are able to correctly receive practice.' 'What is correct reception of practice? If a Bodhisattva achieves four dharmas, they can correctly receive practice. What are the four? First, not being lazy or retreating in regard to the various Paramita dharmas (methods of reaching the other shore); second, not abandoning diligence and not being negligent; third, dwelling in the Dharma of great compassion with skillful means; fourth, entering the profound Dharma gate of no love and no nest (a state of non-attachment). Good man! A Bodhisattva who achieves these four dharmas, because of correctly receiving practice, is able to break through all enemies. This is how a Bodhisattva is able to break through all enemies and be far from the four enemies.' 'Good man! How does a Bodhisattva benefit sentient beings with the adornment of merit and resources? If a Bodhisattva dedicates their roots of goodness to the unequaled (unparalleled state), if there are any roots of goodness planted, whether it is giving, loving speech, benefiting, or working together, they are all given to all sentient beings. Because of upholding pure precepts, they obtain the power of freedom. Using this power of freedom, they liberate sentient beings according to the happiness they should receive. Because there is no weariness in planting merit, they obtain inexhaustible treasure hands, and with these inexhaustible treasure hands, they can bestow immeasurable wealth and happiness upon sentient beings. Because they seek the resources of boundless wisdom, they obtain unobstructed Dharani eloquence (the power of total retention and eloquence), and with this unobstructed Dharani eloquence, they can uphold all that the Buddhas have spoken, and can speak wonderful Dharma that pleases the hearts of sentient beings. Because they are good at taming their body and mind, they do not regress in various supernormal powers. With the power of these non-regressing supernormal powers, they can surpass immeasurable Buddha lands, and liberate many sentient beings with countless skillful means. Because they are always diligent in seeking the Dharma without weariness, each pore can emit immeasurable Dharma gates. With the power of emitting immeasurable Dharma gates, they can always benefit sentient beings by giving Dharma. Because they cultivate both wisdom and skillful means Paramita, they obtain the wisdom of dividing their body. With the power of this wisdom of dividing their body, they can manifest in various realms of existence to liberate sentient beings. They always serve the Buddhas with formless reverence, so they obtain seeing and hearing without weariness. With this un

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厭見聞力故，其有眾生得見聞者，彼諸眾生乃至為作大涅槃因。是為菩薩莊嚴功德資糧利益眾生。

「善男子！云何菩薩世無佛時能作佛事化度眾生者？若菩薩已成就菩薩十力，已於菩薩四無畏中而得自在，已於菩薩十八不共法中不從他受，已修如來力、無所畏、不共法等，已得遊戲首楞嚴三昧，已於四辯得智力自在，已於諸佛法得灌頂正位，於一切諸菩薩行得次佛神力。若有菩薩成就如是等法者，若諸佛土眾生應見佛身而受化者，然彼土世無佛時，即于彼國而現入胎，現初生時，現出家時，現坐道場轉法輪時，現舍壽命未入涅槃時，亦能示現大涅槃，亦現法住時節久近，亦復不捨菩薩行法，亦不用所化以為滿足。是為菩薩世無佛時能作佛事化度群生。

「善男子！云何菩薩得海印三昧能知一切眾生心行者？若菩薩多聞如海，成就慧眾常勤求法，菩薩為聞法故盡能施與珍寶庫藏，為聞法故盡能施與僕從給使妻子眷屬，為聞法故舍家飾好嚴身之具，為聞法故謙下給事，為聞法故舍國土榮位及己身命。菩薩以如是等無數方便勤求法門而不恃所行。菩薩為聞法故，去至一由旬乃至百由旬，為聞一四句偈，受持讀誦廣為人說，不捨是精進，是菩薩自成就多聞。於一切眾生生大悲心，無憂心，不望報心，乃至一眾生

【現代漢語翻譯】 現代漢語譯本 因為厭倦了見聞的力量，如果眾生能夠見到或聽到（菩薩），這些眾生甚至會因此種下大涅槃的因。這就是菩薩以莊嚴的功德資糧利益眾生。

『善男子！』，菩薩在世間沒有佛的時候，如何能夠做佛的事業來教化眾生呢？如果菩薩已經成就了菩薩的十力（菩薩的十種力量），已經在菩薩的四無畏（菩薩的四種無所畏懼）中獲得了自在，已經在菩薩的十八不共法（佛獨有的十八種功德）中不從他人接受，已經修習瞭如來的十力、四無畏、十八不共法等，已經獲得了遊戲首楞嚴三昧（一種深奧的禪定），已經在四辯（四種辯才）中獲得了智慧的力量和自在，已經在諸佛的法中獲得了灌頂的正位（被認可的地位），在一切菩薩的修行中獲得了接近佛的神力。如果菩薩成就了這些法，如果諸佛國土的眾生應該見到佛身而受到教化，然而那個國土在沒有佛的時候，菩薩就會在那個國家示現入胎，示現初生，示現出家，示現坐在道場轉法輪，示現捨棄壽命未入涅槃，也能示現大涅槃，也示現佛法住世的時間長短，也不捨棄菩薩的修行方法，也不以所教化的眾生為滿足。這就是菩薩在世間沒有佛的時候，能夠做佛的事業來教化眾生。

『善男子！』，菩薩如何獲得海印三昧（一種深奧的禪定），能夠知道一切眾生的心行呢？如果菩薩的聞法像大海一樣廣闊，成就了智慧的群體，常常勤奮地尋求佛法，菩薩爲了聽聞佛法，能夠盡力施捨珍寶庫藏，爲了聽聞佛法，能夠盡力施捨僕從、侍者、妻子、眷屬，爲了聽聞佛法，捨棄家中的裝飾和美好的裝扮，爲了聽聞佛法，謙虛地侍奉他人，爲了聽聞佛法，捨棄國土的榮耀地位以及自己的生命。菩薩以這些無數的方法勤奮地尋求佛法，而不自恃所行。菩薩爲了聽聞佛法，去到一由旬（古印度長度單位）乃至百由旬的地方，爲了聽聞一句四句偈（佛經中的四句詩），受持、讀誦、廣泛地為人宣說，不捨棄這種精進，這就是菩薩自己成就多聞。對於一切眾生生起大悲心，沒有憂愁的心，不期望回報的心，甚至對一個眾生

【English Translation】 English version Because of being weary of the power of seeing and hearing, if there are sentient beings who can see or hear (a Bodhisattva), those sentient beings will even plant the cause for great Nirvana. This is how a Bodhisattva benefits sentient beings with the adornment of meritorious resources.

'Good man!', how can a Bodhisattva, when there is no Buddha in the world, perform the work of a Buddha to teach and transform sentient beings? If a Bodhisattva has already achieved the ten powers of a Bodhisattva (ten kinds of powers of a Bodhisattva), has already attained freedom in the four fearlessnesses of a Bodhisattva (four kinds of fearlessness of a Bodhisattva), has already not received from others the eighteen unshared dharmas of a Bodhisattva (eighteen unique merits of a Buddha), has already cultivated the Tathagata's ten powers, four fearlessnesses, eighteen unshared dharmas, etc., has already attained the Samadhi of Playful Shurangama (a profound state of meditation), has already attained the power of wisdom and freedom in the four eloquence (four kinds of eloquence), has already attained the position of empowerment in the dharmas of all Buddhas, and has attained the divine power of approaching a Buddha in all the practices of a Bodhisattva. If a Bodhisattva has achieved these dharmas, if the sentient beings of the Buddha lands should see the Buddha's body and be taught, but that land has no Buddha, then the Bodhisattva will manifest in that country entering the womb, manifesting the first birth, manifesting leaving home, manifesting sitting in the Bodhimanda turning the Dharma wheel, manifesting abandoning life without entering Nirvana, and can also manifest great Nirvana, and also manifest the duration of the Dharma's existence, and also does not abandon the Bodhisattva's practice, and is not satisfied with the sentient beings who have been taught. This is how a Bodhisattva, when there is no Buddha in the world, can perform the work of a Buddha to teach and transform sentient beings.

'Good man!', how does a Bodhisattva attain the Samadhi of the Ocean Seal (a profound state of meditation) and know the thoughts and actions of all sentient beings? If a Bodhisattva's hearing of the Dharma is as vast as the ocean, has achieved a group of wisdom, and constantly diligently seeks the Dharma, the Bodhisattva, for the sake of hearing the Dharma, can give away all treasures and storehouses, for the sake of hearing the Dharma, can give away servants, attendants, wives, and relatives, for the sake of hearing the Dharma, abandons the decorations and beautiful adornments of the home, for the sake of hearing the Dharma, humbly serves others, for the sake of hearing the Dharma, abandons the glory and position of the country and even his own life. The Bodhisattva diligently seeks the Dharma with these countless methods, without being proud of what he has done. The Bodhisattva, for the sake of hearing the Dharma, goes to a yojana (an ancient Indian unit of length) or even a hundred yojanas, for the sake of hearing a four-line verse (a four-line poem in Buddhist scriptures), upholds, recites, and widely proclaims it to others, without abandoning this diligence, this is how the Bodhisattva himself achieves extensive learning. For all sentient beings, he generates great compassion, a mind without sorrow, a mind without expecting reward, even for one sentient being.

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不生輕賤而為說法。從一日乃至七日而無食想，乃至命終不捨說法，以說法善根迴向海印三昧，隨所聞法受持讀誦通利，善知義趣不依文字，真實堅持終身不捨。菩薩發大欲精進，以此大欲精進力故，不久便得海印三昧。得此三昧已，即得自然無量阿僧祇百千萬法門，得無量阿僧祇百千萬億修多羅，不從他聞自然能說，一切諸佛所說悉能受持，能了一切眾生心行。善男子！喻如閻浮提一切眾生身及餘外色，如是等色海中皆有印像，以是故名大海印。菩薩亦復如是，得大海印三昧已，能分別見一切眾生心行，於一切法門皆得慧明。是為菩薩得海印三昧，見一切眾生心行所趣。

「善男子！云何菩薩得知諸塵界無礙者？若菩薩以眼空故知色亦空，以色離故知眼亦離，耳鼻舌身亦如是，意空故知法亦空，以法離故知意亦離。菩薩如實知空性離性，于內外法無有障礙，知諸結本性凈故則不起使，於一切法無所有著，以不見諸法著處著法著者，是為菩薩能得知諸塵界無礙。

「善男子！云何菩薩威儀行成就，離諸闇冥得勝光明，于諸法中得自然智，速得成就一切智行者？若菩薩發起所作修習正行，諸業儘是如來所許、智者所贊，所謂身口意業，以行此業故，悅可諸佛及余賢聖善知識等，所造諸業無能譏嫌，最勝無上

【現代漢語翻譯】 現代漢語譯本 不因輕視而說法。從一天乃至七天不生飲食之想，乃至生命終結也不放棄說法，以說法的善根迴向海印三昧（一種禪定境界），隨所聽聞的法受持、讀誦、通達，善於理解義理而不執著于文字，真實地堅持終身不捨。菩薩發起大愿和精進，憑藉這大愿和精進的力量，不久便能獲得海印三昧。獲得此三昧后，即能自然獲得無量阿僧祇（極大的數字單位）百千萬法門，獲得無量阿僧祇百千萬億修多羅（佛經），不需從他人聽聞就能自然宣說，一切諸佛所說的都能受持，能瞭解一切眾生的心念和行為。善男子！譬如閻浮提（我們所居住的世界）一切眾生的身體以及其他外在的色相，這些色相之海中都有印記，因此稱為大海印。菩薩也是如此，獲得大海印三昧后，能分別觀察一切眾生的心念和行為，對於一切法門都能獲得智慧光明。這就是菩薩獲得海印三昧，能見到一切眾生心念和行為所趨向的境界。 「善男子！菩薩如何得知諸塵界（物質世界）無障礙呢？如果菩薩因為眼睛是空的而知道色相也是空的，因為色相是分離的而知道眼睛也是分離的，耳朵、鼻子、舌頭、身體也是如此，因為意念是空的而知道法也是空的，因為法是分離的而知道意念也是分離的。菩薩如實地知道空性和分離性，對於內外之法都沒有障礙，知道諸煩惱的本性是清凈的，因此不會產生煩惱，對於一切法都沒有執著，因為不見諸法的執著之處、執著之法和執著之人，這就是菩薩能夠得知諸塵界無障礙。 「善男子！菩薩如何才能威儀行成就，遠離黑暗獲得殊勝光明，在諸法中獲得自然智慧，迅速成就一切智行呢？如果菩薩發起所作的修行正行，所有行為都是如來所允許、智者所讚歎的，也就是身、口、意三業，因為修行這些行為，能使諸佛以及其他賢聖善知識等感到喜悅，所造的諸業沒有可以被指責的，是最殊勝無上的。

【English Translation】 English version Not speaking the Dharma with a sense of disdain. From one day up to seven days, not having thoughts of food, and even until the end of life not abandoning the Dharma, using the merit of speaking the Dharma to dedicate to the Samadhi of the Ocean Seal (a state of meditative concentration), following what is heard, upholding, reciting, and understanding the Dharma, being skilled in understanding the meaning without clinging to the words, truly persevering and not abandoning it throughout life. The Bodhisattva generates great desire and diligence, and through the power of this great desire and diligence, soon attains the Samadhi of the Ocean Seal. Having attained this Samadhi, one naturally obtains countless Asamkhya (an extremely large number) hundreds of thousands of Dharma doors, obtains countless Asamkhya hundreds of thousands of millions of Sutras (Buddhist scriptures), and without hearing from others, can naturally expound them, can uphold all that the Buddhas have spoken, and can understand the thoughts and actions of all sentient beings. Good man! It is like the bodies of all sentient beings in Jambudvipa (the world we live in) and other external forms, in this ocean of forms there are all imprints, therefore it is called the Ocean Seal. The Bodhisattva is also like this, having attained the Samadhi of the Ocean Seal, can distinctly see the thoughts and actions of all sentient beings, and can obtain wisdom and clarity in all Dharma doors. This is how a Bodhisattva attains the Samadhi of the Ocean Seal, and sees the direction of the thoughts and actions of all sentient beings. 「Good man! How does a Bodhisattva know that there are no obstacles in all the realms of dust (the material world)? If a Bodhisattva knows that form is empty because the eye is empty, and knows that the eye is separate because form is separate, the same is true for the ear, nose, tongue, and body; and knows that Dharma is empty because the mind is empty, and knows that the mind is separate because Dharma is separate. The Bodhisattva truly knows the nature of emptiness and separation, and has no obstacles in internal and external Dharmas, knows that the nature of all afflictions is pure, and therefore does not generate afflictions, and has no attachment to all Dharmas, because one does not see the place of attachment of Dharmas, the Dharma that is attached to, and the person who is attached. This is how a Bodhisattva can know that there are no obstacles in all the realms of dust.」 「Good man! How does a Bodhisattva achieve accomplished conduct, depart from darkness and obtain superior light, obtain natural wisdom in all Dharmas, and quickly achieve the conduct of all wisdom? If a Bodhisattva initiates the practice of correct conduct, all actions are those that are permitted by the Tathagata and praised by the wise, namely the actions of body, speech, and mind. Because of practicing these actions, one pleases the Buddhas and other virtuous and wise teachers, and the actions created cannot be criticized, and are the most superior and unsurpassed.」

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無與等者無能毀損，所作諸業終不悔退，所作諸業不離愚癡，所作諸業皆能觀知，所作諸業終不動轉，所作諸業究竟吉祥。是菩薩知所作業非憍慢，所造慧所作業非愚癡所造。如是所作善業已，一切三昧諸陀羅尼門悉現在前不從他聞。菩薩若見諸佛、若不見諸佛，終不退轉助菩提道諸善根。若遇適意善知識、不適意善知識，不退菩提法。是菩薩過一切障礙地，離一切諸魔結使修三解脫，般若波羅蜜力故，疾得佛道、自然道、一切智道、如來道。是為菩薩威儀行成就，離諸闇冥得勝光明，于諸法中得自然智，速得成就一切智行。」

爾時，世尊欲重宣此義而說偈言：

「已離邊無礙，　　慧功德莊嚴， 　彼離諸著相，　　迴向無上道； 　舍我慢憍慢，　　慧者莊嚴智， 　無障礙解脫，　　具足一切智。 　非色非種性，　　唸佛非功德， 　不憶念法身，　　是念佛所許。 　離欲性寂靜，　　非相非明闇， 　無心無意行，　　如是名念法。 　聖無為無愛，　　無諸煩惱染， 　以解脫得稱，　　名念僧無礙。 　已舍一切受，　　無陰界入行， 　解脫諸動念，　　名究竟念舍。 　不依無漏戒，　　不行身口意， 　不生過三有，　　名念無漏戒。 　如天凈無垢，　　兜率灌頂天， 　憶念自

【現代漢語翻譯】 現代漢語譯本 沒有能與之匹敵者，也沒有能損毀他的人，他所做的一切業都不會後悔退縮，他所做的一切業都不會脫離智慧，他所做的一切業都能被觀察知曉，他所做的一切業最終都不會動搖改變，他所做的一切業最終都是吉祥圓滿的。這位菩薩知道自己所做的事業並非出於驕慢，他所造的智慧之業並非出於愚癡。像這樣完成善業后，一切三昧（samadhi，禪定）和陀羅尼門（dharani，總持）都會自然顯現，無需從他人那裡聽聞。菩薩無論是見到諸佛還是沒有見到諸佛，都不會退轉他所助益菩提道（bodhi，覺悟）的善根。如果遇到合意的善知識，或者不合意的善知識，他都不會退轉菩提法（bodhi-dharma，覺悟之法）。這位菩薩超越一切障礙之地，脫離一切魔的束縛，修習三解脫（三解脫門），憑藉般若波羅蜜（prajnaparamita，智慧到彼岸）的力量，迅速證得佛道、自然道、一切智道、如來道。這就是菩薩威儀行成就，脫離一切黑暗，獲得殊勝光明，在一切法中獲得自然智慧，迅速成就一切智行。 那時，世尊想要重申這個道理，就說了偈語： 『已經脫離邊見，沒有障礙，以智慧功德莊嚴自身，他們脫離一切執著之相，迴向無上道；捨棄我慢和驕慢，有智慧的人以智慧莊嚴自身，沒有障礙，獲得解脫，具足一切智慧。 『唸佛並非執著於色相或種性，唸佛並非爲了功德，不執著于憶念法身（dharmakaya，法性身），這才是唸佛所允許的。 『脫離慾望，本性寂靜，不執著于相，不執著于光明或黑暗，無心無意地修行，這叫做念法。 『聖者無為，沒有愛慾，沒有煩惱的污染，以解脫而得名，這叫做念僧無礙。 『已經捨棄一切感受，不執著於五陰（skandha，五蘊）、十二界（ayatana，十二處）、十八界（dhatu，十八界）的修行，解脫一切動念，這叫做究竟的捨棄。 『不依賴有漏的戒律，不執著于身口意的行為，不生於三有（三界），這叫做念無漏戒。 『如同天空清凈無垢，兜率天（Tusita，欲界天）的灌頂天子，憶念自己

【English Translation】 English version There is no one equal to him, nor can anyone destroy him; all the deeds he does will not be regretted or retreated from; all the deeds he does will not be separated from wisdom; all the deeds he does can be observed and known; all the deeds he does will ultimately not be shaken or changed; all the deeds he does will ultimately be auspicious and perfect. This Bodhisattva knows that the deeds he does are not out of arrogance, and the deeds of wisdom he creates are not out of ignorance. Having completed good deeds in this way, all samadhis (samadhi, meditative absorption) and dharani (dharani, mnemonic device) doors will naturally appear, without needing to hear them from others. Whether the Bodhisattva sees the Buddhas or does not see the Buddhas, he will not retreat from the good roots that aid the path to Bodhi (bodhi, enlightenment). If he encounters a suitable good teacher or an unsuitable good teacher, he will not retreat from the Bodhi-dharma (bodhi-dharma, the Dharma of enlightenment). This Bodhisattva transcends all obstacles, is free from all the bonds of Mara, practices the three liberations (three doors of liberation), and by the power of Prajnaparamita (prajnaparamita, perfection of wisdom), quickly attains the Buddha path, the natural path, the path of all-knowing, and the path of the Tathagata. This is the accomplishment of the Bodhisattva's dignified conduct, leaving all darkness, obtaining supreme light, gaining natural wisdom in all dharmas, and quickly accomplishing all-knowing conduct. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'Having left the extremes, without hindrance, adorned with the merits of wisdom, they are free from all attachments, and turn towards the unsurpassed path; abandoning self-conceit and arrogance, the wise adorn themselves with wisdom, without hindrance, attaining liberation, and possessing all wisdom. 'Reciting the Buddha is not about clinging to form or lineage, reciting the Buddha is not for merit, not clinging to the remembrance of the Dharmakaya (dharmakaya, the body of Dharma), this is what is allowed in reciting the Buddha. 'Free from desire, with a nature of tranquility, not clinging to form, not clinging to light or darkness, practicing without mind or intention, this is called reciting the Dharma. 'The sage is non-active, without desire, without the defilement of afflictions, named by liberation, this is called reciting the Sangha without hindrance. 'Having abandoned all feelings, not clinging to the practice of the five skandhas (skandha, aggregates), the twelve ayatanas (ayatana, sense bases), and the eighteen dhatus (dhatu, elements), liberating all moving thoughts, this is called ultimate abandonment. 'Not relying on the defiled precepts, not clinging to the actions of body, speech, and mind, not being born in the three realms (three realms of existence), this is called reciting the undefiled precepts. 'Like the sky, pure and without defilement, the crown prince of Tusita (Tusita, a heaven in the desire realm), remembering oneself'

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業報，　　當作天中天。 　持世尊正法，　　舍離諸煩惱， 　解脫法非法，　　是持世尊法。 　如佛得道相，　　受持法亦然， 　善思惟真際，　　無法可攝持。 　如我性凈故，　　諸法性亦凈， 　知眾生如相，　　而教化眾生。 　不見眾生增，　　亦復不見減， 　說斷顛倒想，　　教化無量眾。 　說諸陰界入，　　不異於佛界， 　知如虛空性，　　則入于佛界。 　言語諸文字，　　猶如呼聲響， 　知非內非外，　　即得陀羅尼。 　受持讀誦利，　　進求說諸法， 　無我無法想，　　安住陀羅尼。 　持諸佛所說，　　善說悅眾心， 　不失諸禪定，　　是陀羅尼力。 　不持不誦文，　　不積集諸法， 　常說法無礙，　　如龍降大雨。 　無住無障礙，　　說無量契經， 　不生眾生想，　　慧者得是辯。 　以佛力說法，　　莊嚴自威儀， 　悅眾隨所樂，　　是辯佛所許。 　知法實性者，　　知與虛空等， 　無我人壽命，　　如是持佛法。 　眾生同涅槃，　　究竟不生滅， 　得是不動忍，　　是為不放逸。 　見諸陰如幻，　　諸界如法性， 　六入如空聚，　　得離於陰魔。 　知使如浮雲，　　究竟無和合， 　於法無妄想，　　則離煩惱魔。 　知眾生不生，　

【現代漢語翻譯】 現代漢語譯本 業報，應當被視為天中之天（至高無上的存在）。 奉持世尊（佛陀）的正法，捨棄一切煩惱， 解脫對法與非法的執著，這就是奉持世尊的教法。 如同佛陀證悟的境界，受持佛法也是如此， 善於思惟真理的究竟之處，沒有任何事物可以被執取。 如同我的自性清凈，一切法的自性也是清凈的， 瞭解眾生的真實相貌，從而教化眾生。 不認為眾生有所增加，也不認為有所減少， 宣說斷除顛倒妄想，教化無量眾生。 宣說諸陰（五蘊）、界（十八界）、入（十二入），與佛的境界沒有差別， 了知它們如同虛空的性質，就能進入佛的境界。 言語和文字，如同呼喊的聲音和迴響， 了知它們既非內在也非外在，就能獲得陀羅尼（總持）。 受持、讀誦佛法能帶來利益，進而尋求宣說諸法， 沒有我執和法執的妄想，安住于陀羅尼。 奉持諸佛所說的教法，善巧地宣說以悅眾心， 不失去各種禪定，這就是陀羅尼的力量。 不執著于文字，不積聚諸法， 經常說法無礙，如同龍降下大雨。 無所住著，沒有障礙，宣說無量契經（佛經）， 不生起眾生之想，有智慧的人就能獲得這種辯才。 以佛陀的力量說法，莊嚴自己的威儀， 使眾生喜悅並隨其所樂，這種辯才為佛陀所認可。 了知法的真實性質，知道它與虛空相等， 沒有我、人、壽命等概念，這樣才是奉持佛法。 眾生都趨向涅槃（寂滅），最終不生不滅， 獲得這種不動忍，就是不放逸。 見到諸陰（五蘊）如幻象，諸界（十八界）如法性， 六入（十二入）如空聚，就能脫離陰魔。 了知諸使（煩惱）如浮雲，最終沒有和合， 對於法沒有虛妄的執著，就能脫離煩惱魔。 了知眾生不生，

【English Translation】 English version Karma should be regarded as the highest among the heavens (the supreme existence). Upholding the true Dharma of the World Honored One (Buddha), abandoning all afflictions, Liberating from attachment to Dharma and non-Dharma, this is upholding the teachings of the World Honored One. Just like the state of enlightenment attained by the Buddha, upholding the Dharma is also like this, Being skilled in contemplating the ultimate truth, there is nothing that can be grasped. Just as my own nature is pure, the nature of all dharmas is also pure, Understanding the true appearance of sentient beings, thereby teaching sentient beings. Not considering that sentient beings increase, nor considering that they decrease, Proclaiming the cessation of inverted delusions, teaching countless sentient beings. Proclaiming the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), which are no different from the Buddha's realm, Knowing that they are like the nature of emptiness, one can enter the Buddha's realm. Words and letters are like the sound of a call and its echo, Knowing that they are neither internal nor external, one can obtain Dharani (total retention). Upholding and reciting the Dharma brings benefits, and further seeking to proclaim the Dharma, Without the delusion of self or Dharma, one abides in Dharani. Upholding the teachings spoken by all Buddhas, skillfully proclaiming them to please the minds of all, Not losing various samadhis (meditative states), this is the power of Dharani. Not clinging to words, not accumulating dharmas, Constantly speaking the Dharma without hindrance, like a dragon sending down great rain. Without dwelling, without obstacles, proclaiming countless sutras (Buddhist scriptures), Not giving rise to the thought of sentient beings, a wise person can obtain this eloquence. Using the power of the Buddha to speak the Dharma, adorning one's own demeanor, Making sentient beings happy and following their desires, this eloquence is approved by the Buddha. Knowing the true nature of Dharma, knowing it is equal to emptiness, Without the concepts of self, person, or lifespan, this is how to uphold the Buddha's Dharma. Sentient beings all tend towards Nirvana (extinction), ultimately without birth or death, Obtaining this unmoving forbearance is non-negligence. Seeing the skandhas (five aggregates) as illusions, the realms (eighteen realms) as Dharma nature, The six entrances (twelve entrances) as empty gatherings, one can escape the skandha demon. Knowing that the afflictions are like floating clouds, ultimately without union, Without false attachments to Dharma, one can escape the affliction demon. Knowing that sentient beings are not born,

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無生則無死， 　諸法無去來，　　如是過死魔。 　無愛無動者，　　行道無道想， 　無我人行悲，　　則能降眾魔。 　知智識平等，　　不住為無為， 　知眾心如幻，　　心健無能壞。 　此彼無障礙，　　成就勝法船， 　渡眾無眾想，　　是謂大船師。 　知空無有我，　　凈生死渴愛， 　將導渡眾生，　　是謂大導師。 　善知進退相，　　隨法而依止， 　方便示涅槃，　　佛說善導師。 　知心心相續，　　二心不共俱， 　是名知心性，　　佛贊能護眾。 　知諸法性凈，　　如空水中月， 　知者離煩惱，　　是謂凈眾生。 　知一余亦然，　　入諸法如夢， 　虛空不可取，　　得道無染污。」

說此分別諸法門時，七十二那由他眾生髮阿耨多羅三藐三菩提心，三萬二千菩薩得無生法忍。

時大寶莊嚴堂，六種震動大光普照。諸天于虛空中作百千種伎樂，雨種種天華，說如是言：「此諸眾生為如來印所印，已入如來法中，聞此法門心得信解，受持通利，能為他說，如法修行。」白佛言：「世尊！我等一切向此佛土，深心供養恭敬禮拜，以如來、應供、正遍知出世故，聞說此方便法門，及見此土菩薩。」

爾時，虛空藏菩薩聞佛解說已，心凈歡喜，心凈歡喜已，以無

【現代漢語翻譯】 現代漢語譯本 沒有生就沒有死， 一切法沒有來也沒有去，這樣就能超越死魔。 沒有愛慾，沒有動搖，修行時沒有道的執著， 沒有我、人等分別，以慈悲心行事，就能降伏一切魔。 了知智慧和意識平等，不執著于有為和無為， 了知眾生的心如幻象，心堅強則不會被摧毀。 此岸彼岸沒有障礙，成就殊勝的法船， 渡化眾生卻沒有眾生的概念，這被稱為偉大的船師。 了知空性，沒有我，清凈生死和渴愛， 引導眾生渡過苦海，這被稱為偉大的導師。 善於瞭解進退的相狀，隨順佛法而依止， 方便示現涅槃，佛說這是善導師。 了知心念的相續，兩個心念不會同時存在， 這稱爲了解心性，佛讚歎能守護眾生。 了知一切法的本性清凈，如同虛空中的水中月， 了知的人就能遠離煩惱，這稱為清凈眾生。 瞭解一個道理，其餘的道理也是如此，進入一切法如同夢幻， 虛空不可執取，得道之人不會被污染。

當宣說這個分別諸法之門時，七十二那由他（那由他：數量單位，表示極大的數目）眾生髮起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），三萬二千菩薩證得了無生法忍（無生法忍：對諸法不生不滅的真理的領悟）。

當時，大寶莊嚴堂發生了六種震動，大光明普照。諸天在虛空中演奏百千種音樂，降下種種天花，說道：『這些眾生被如來的印記所印證，已經進入如來的法中，聽聞此法門，心中產生信解，受持通達，能為他人宣說，如法修行。』他們對佛說：『世尊！我們一切都向往這個佛土，以深切的心供養、恭敬、禮拜，因為如來、應供、正遍知（如來、應供、正遍知：佛的三個稱號）出世，我們才得以聽聞這個方便法門，並見到此土的菩薩。』

這時，虛空藏菩薩（虛空藏菩薩：菩薩名）聽聞佛的解說后，內心清凈歡喜，內心清凈歡喜后，以無

【English Translation】 English version Without birth, there is no death, All dharmas have no coming or going, thus one transcends the Mara of death. Without love or agitation, practicing the path without attachment to the path, Without self or others, acting with compassion, one can subdue all demons. Knowing wisdom and consciousness are equal, not dwelling in the conditioned or unconditioned, Knowing the minds of beings are like illusions, a strong mind cannot be destroyed. This shore and the other shore are without obstruction, accomplishing the supreme Dharma boat, Ferrying beings without the concept of beings, this is called a great boat master. Knowing emptiness, without self, purifying birth, death, and craving, Guiding beings across the sea of suffering, this is called a great guide. Skilled in understanding the aspects of advancing and retreating, relying on the Dharma, Skillfully showing Nirvana, the Buddha said this is a good guide. Knowing the continuity of thoughts, two thoughts do not arise simultaneously, This is called understanding the nature of mind, the Buddha praises one who can protect beings. Knowing the nature of all dharmas is pure, like the moon in water in the sky, One who knows this is free from afflictions, this is called purifying beings. Knowing one principle, the rest are the same, entering all dharmas like a dream, Emptiness cannot be grasped, one who attains the path is not defiled.

When this door of distinguishing all dharmas was spoken, seventy-two nayutas (nayutas: a unit of large number) of beings generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of unsurpassed, complete, and perfect enlightenment), and thirty-two thousand Bodhisattvas attained the forbearance of non-arising dharmas (non-arising dharmas: the realization of the truth that all dharmas are neither born nor die).

At that time, the Great Jeweled Adornment Hall shook in six ways, and great light illuminated everywhere. The devas in the sky played hundreds of thousands of kinds of music, rained down various heavenly flowers, and said: 'These beings are sealed by the seal of the Tathagata, have entered the Dharma of the Tathagata, have heard this Dharma door, have generated faith and understanding in their hearts, uphold and comprehend it, can explain it to others, and practice according to the Dharma.' They said to the Buddha: 'World Honored One! We all aspire to this Buddha land, with deep hearts we offer, respect, and bow, because the Tathagata, Arhat, Samyak-sambuddha (Tathagata, Arhat, Samyak-sambuddha: three titles of the Buddha) has appeared in the world, we are able to hear this expedient Dharma door, and see the Bodhisattvas of this land.'

At that time, Bodhisattva Akasagarbha (Bodhisattva Akasagarbha: name of a Bodhisattva), having heard the Buddha's explanation, his mind was pure and joyful, and having a pure and joyful mind, with no

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價寶網供養于佛。寶網中放大光明，照十方諸佛國土。供養已，白佛言：「世尊！未曾有也。如來無礙智如是甚深難解，如來、應供、正遍知如所聞法門，佛以無礙智如實解說，一切大眾皆得歡喜。」

大方等大集經卷第十五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十六

北涼天竺三藏曇無讖譯虛空藏菩薩品第八之三

爾時，眾中有一菩薩名曰速辯，即從座起偏袒右肩，右膝著地合掌向佛，白佛言：「世尊！此虛空藏菩薩，何因緣故名虛空藏？」

佛告速辯菩薩：「善男子！譬如大富長者多諸民眾，無量庫藏財寶充滿，能行佈施心無慳吝。若行施時，貧窮往者隨意所須，開大寶藏悉能給與，彼諸眾生皆得適意，長者施已心喜無悔。善男子！虛空藏菩薩亦復如是，常行功德成就方便力迴向故，戒身善清凈故，得成就神足力故，純至究竟善清凈故，所愿增益成就故，知一切法如幻化故，得如來神足力故，于虛空中隨眾生所須，若法施若財施盡能施與皆令歡喜。以是故，善男子！是賢士以此方便智故名虛空藏。

「複次，善男子！過去無量阿僧祇劫，復過無量阿僧祇劫，不可思議不可稱不可量不可算數。爾時，有佛出世，號普光明王如來、應供

【現代漢語翻譯】 現代漢語譯本：價寶網被用來供養佛陀。寶網中放出巨大的光明，照耀十方諸佛的國土。供養完畢后，他們對佛說：『世尊！這是前所未有的。如來的無礙智慧如此深奧難解，如來、應供、正遍知（佛的三個稱號）能如實地解說所聽聞的法門，佛以無礙的智慧如實地解說，一切大眾都感到歡喜。』

《大方等大集經》卷第十五 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十六

北涼天竺三藏曇無讖譯《虛空藏菩薩品》第八之三

當時，大眾中有一位菩薩名叫速辯，他立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！這位虛空藏菩薩，是因何緣故被稱為虛空藏呢？』

佛告訴速辯菩薩：『善男子！譬如一位大富長者，擁有眾多民眾，無量的庫藏充滿財寶，他能行佈施，心中沒有吝嗇。當他行佈施時，貧窮的人前來，隨意索取所需，他打開巨大的寶藏，全部給予他們，那些眾生都感到滿意，長者施捨後心中歡喜沒有後悔。善男子！虛空藏菩薩也像這樣，他常常修行功德，成就方便力迴向，戒身清凈，成就神足力，純粹達到究竟的清凈，所愿增益成就，知道一切法如幻化，得到如來的神足力，在虛空中隨眾生所需，無論是法施還是財施，都能給予，使他們都感到歡喜。因此，善男子！這位賢士以這種方便智慧，所以被稱為虛空藏。

『再者，善男子！在過去無量阿僧祇劫（極長的時間單位），又超過無量阿僧祇劫，不可思議，不可稱量，不可計數的時間之前。那時，有一位佛出世，號為普光明王如來（佛的稱號）、應供（佛的稱號）』

【English Translation】 English version: The jeweled net was offered to the Buddha. From the jeweled net, great light shone, illuminating the Buddha lands of the ten directions. After the offering, they said to the Buddha: 『World Honored One! This is unprecedented. The Tathagata's (Buddha's title) unobstructed wisdom is so profound and difficult to understand. The Tathagata, Arhat (Buddha's title), Samyaksambuddha (Buddha's title), can truly explain the Dharma (teachings) that has been heard. The Buddha, with unobstructed wisdom, explains it truthfully, and all the assembly rejoices.』

The Great Vaipulya Mahasamghata Sutra, Volume 15 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 16

Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 8, Section 3: The Akasagarbha Bodhisattva

At that time, among the assembly, there was a Bodhisattva named Quick Eloquence, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and said: 『World Honored One! This Akasagarbha Bodhisattva, for what reason is he called Akasagarbha (Space Treasury)?』

The Buddha told the Bodhisattva Quick Eloquence: 『Good man! It is like a great wealthy elder, who has many people, and countless storehouses filled with treasures. He is able to practice giving without any stinginess in his heart. When he practices giving, the poor come to him, and he gives them whatever they need. He opens his great treasure and gives it all to them. Those beings are all satisfied, and the elder is happy and without regret after giving. Good man! The Akasagarbha Bodhisattva is also like this. He constantly practices meritorious deeds, achieves the power of skillful means, dedicates his merits, his precepts are pure, he achieves the power of spiritual feet, he is purely and ultimately pure, his wishes are fulfilled, he knows all dharmas (teachings) are like illusions, he obtains the spiritual power of the Tathagata, and in space, according to what beings need, whether it is Dharma giving or material giving, he is able to give it all, making them all happy. Therefore, good man! This worthy one, with this skillful wisdom, is called Akasagarbha.』

『Furthermore, good man! In the past, immeasurable asamkhya kalpas (extremely long time units), and beyond immeasurable asamkhya kalpas, inconceivable, immeasurable, and uncountable time ago. At that time, a Buddha appeared in the world, named Universal Light King Tathagata (Buddha's title), Arhat (Buddha's title).』

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、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名曰大云清凈，劫名虛空凈。是大云清凈世界，豐足熾盛安隱快樂，多諸天人，地平如掌，無諸沙礫荊棘，寶繩界道，雜寶莊嚴軟如天衣，閻浮檀金華遍佈其地，眾寶間錯。世界眾生無上中下，人天同等如兜率天。彼世界無有村營城邑聚落，是諸天人各有寶樓臺觀，人宮在地、天處虛空，以此為異。是普光明王如來壽命十六中劫，純以菩薩為僧，有六十那由他，皆得神通遊戲，于菩薩行悉得自在。

「爾時，於三千大千世界處中有一四天下，名曰日明，如來於中成阿耨多羅三藐三菩提，於三千大千世界而作佛事。彼日明四天下中有轉輪聖王，名功德莊嚴，於四天下而得自在，七寶成就，是大聖王。於四天下中起七寶臺，東西八由旬南北四由旬，周匝有五百園觀。是功德莊嚴聖王，有三十三萬六千宮人婇女，端正殊妙如天玉女，有四萬童子端正勇健，各與半那羅延力等。

「爾時，功德莊嚴王與童子婇女及諸眷屬俱，出詣大樂莊嚴園遊觀，作樂歌舞以自娛樂。爾時，眾中有二大夫人：一名、德威；二名、德光。離本坐處詣一樹下，思惟諸行無常。當作是思惟時，各有一子化生抱上，端正殊妙成就第一微妙之色，相好嚴身觀者無

厭，身放大光普照園觀。于上空中諸天唱言：『此二童子：一名、師子；二名、師子進。』從是以來常名師子、師子進。

「爾時，二子適生不久說諸妙偈，贊功德莊嚴王言：

「『昔造善惡不敗忘，　　供養諸佛亦不失， 　　純至不捨菩提心，　　堅持所聞不忘智。 　　調伏自守不失戒，　　忍辱軟和善防護， 　　能報恩者造善業，　　能勤精進不失道。 　　善能專心定諸根，　　心能分別思惟慧， 　　以智慧造不濁業，　　以此凈法證菩提。 　　不為煩惱所染著，　　善能分別諸義趣， 　　是故能捨受胎形，　　化生清凈蓮華中。 　　我等從上醫王佛，　　聞此普光明如來， 　　智慧無等叵思議，　　故來至此為法故。 　　愿共父王到佛所，　　禮拜供養大法王， 　　諸佛世尊甚難值，　　亦如優曇波羅華。』 　　王聞是語甚適意，　　時會大眾皆歡喜， 　　百千萬種導從王，　　俱共發進向佛所。 　　到已瓔珞及雜華，　　涂香伎樂諸供具， 　　供養圍繞七匝已，　　合掌敬禮在前立。 　　爾時師子師子進，　　頂禮兩足天人尊， 　　以口嗚足而讚歎，　　言辭妙巧順法義。 　『世尊是舍依止護，　　為世盲冥開大明。 　　體眾心行到彼岸，　　隨所信樂能悅

【現代漢語翻譯】 現代漢語譯本 厭倦了，身體放出巨大的光芒，普照整個園林。在空中，諸天神唱道：『這兩個童子，一個名叫師子（Simha，意為獅子），另一個名叫師子進（Simhavikramin，意為獅子行進）。』從那時起，他們就一直被稱為師子和師子進。 「那時，這兩個孩子剛出生不久，就說出美妙的偈頌，讚美功德莊嚴王： 『過去所造的善惡都不會被遺忘，供養諸佛的功德也不會消失， 純粹至誠，不捨棄菩提心，堅持所聽聞的智慧而不忘失。 調伏自己，堅守戒律而不犯，忍辱柔和，善於防護， 能夠報恩的人會造善業，能夠勤奮精進的人不會迷失正道。 善於專心，使諸根安定，心能分別，思維智慧， 以智慧造作不污濁的業，以此清凈的法證得菩提。 不被煩惱所染著，善於分別各種義理和趣味， 因此能夠捨棄受胎的形體，化生在清凈的蓮花之中。 我們從上醫王佛（Bhaisajyaraja，藥王佛）那裡，聽聞了普光明如來（Samantaprabhasa，普光佛）的教誨， 他的智慧無與倫比，不可思議，所以來到這裡是爲了佛法。 愿與父王一同前往佛陀所在之處，禮拜供養大法王， 諸佛世尊非常難得一見，就像優曇波羅花一樣稀有。』 國王聽到這些話非常高興，當時在場的大眾也都歡喜， 成百上千萬的隨從簇擁著國王，一同前往佛陀所在之處。 到達后，他們用瓔珞和各種鮮花，涂香和伎樂等供品， 供養並圍繞佛陀七圈后，合掌恭敬地站在佛前。 那時，師子和師子進，頂禮天人尊的足下， 用口親吻佛足並讚歎，言辭巧妙，順應佛法真義。 『世尊是我們的依靠、庇護和救護，為世間的盲人開啟光明。 您能體察眾生的心行，引導他們到達彼岸，隨順眾生的信仰和喜好，使他們歡悅。』

【English Translation】 English version Wearied, his body emitted great light, illuminating the entire garden. In the sky, the devas sang, 『These two boys, one named Simha (Lion), and the other named Simhavikramin (Lion's Progress).』 From then on, they were always called Simha and Simhavikramin. 「At that time, the two boys, shortly after their birth, spoke wonderful verses, praising King Gunavyuha (King of Meritorious Adornment): 『The good and evil deeds of the past are not forgotten, nor is the merit of offering to all Buddhas lost, Pure and sincere, not abandoning the Bodhi mind, upholding the wisdom they have heard without forgetting. Subduing themselves, keeping the precepts without transgression, enduring with gentleness, and being good at protection, Those who can repay kindness create good karma, and those who can diligently strive do not lose the path. Being good at focusing the mind, stabilizing the senses, the mind can discern, and contemplate wisdom, With wisdom, they create pure karma, and with this pure Dharma, they attain Bodhi. Not being tainted by afflictions, being good at discerning various meanings and interests, Therefore, they can abandon the form of being born from a womb, and be born in a pure lotus flower. We have heard from Bhaisajyaraja (Medicine King Buddha), about the teachings of Samantaprabhasa (Universal Light Buddha), His wisdom is unparalleled and inconceivable, so we have come here for the sake of the Dharma. May we go with our father to where the Buddha is, to bow and make offerings to the great Dharma King, The Buddhas, the World Honored Ones, are very rare to encounter, just like the Udumbara flower.』 The king was very pleased to hear these words, and the assembly present was also delighted, Hundreds of millions of followers escorted the king, and together they proceeded to where the Buddha was. Upon arriving, they used necklaces and various flowers, fragrant ointments, and musical instruments as offerings, After making offerings and circumambulating the Buddha seven times, they stood before him with palms joined in reverence. At that time, Simha and Simhavikramin, bowed at the feet of the Honored One of gods and humans, Kissed the Buddha's feet with their mouths and praised him, their words skillful and in accordance with the Dharma. 『World Honored One, you are our refuge, protection, and salvation, opening the light for the blind in the world. You can understand the minds and actions of beings, guide them to the other shore, and according to their beliefs and preferences, make them joyful.』

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可。 　　今此大王恃王位，　　貪著色聲香味法， 　　是故不來至佛所，　　失供養佛不聞法。 　　快哉世尊生大悲，　　愿說無上菩提法， 　　令此大王發道心，　　堅固不退于佛智。』 　　佛踴八十多羅樹，　　處在虛空告王言： 　『人王汝今至心聽，　　聞已如法而奉行。 　　五欲無常喻如夢，　　命喻草木如霜露， 　　王及國邑如幻化，　　是故智者不足貪。 　　習行欲者無厭足，　　習欲渴愛更增心， 　　習猶未足而命終，　　唯得聖智者乃足。 　　汝當善順觀己身，　　諸陰如幻不堅固， 　　四大其猶如毒蛇，　　六情無實如空聚。 　　妻子珍寶及王位，　　臨命終時無隨者， 　　唯戒及施不放逸，　　今世後世為伴侶。 　　觀我神足力無畏，　　以諸相好莊嚴身， 　　辭應弟子徒眾等，　　是故王宜發道心。』 　　大王即時聞法已，　　妻子眷屬皆歡喜， 　　七十六千億眾俱，　　皆發無上菩提心， 　　皆言我已發道心，　　誓度一切諸眾生， 　　我等涉行為眾生，　　成正覺已度脫之。

「爾時，功德莊嚴王從佛聞說如斯等偈，及見神變已，復增益堅固菩提之心。頂禮佛足，而白佛言：『唯愿世尊及菩薩弟子大眾，受我八萬四千歲請，愿以衣服、飲

【現代漢語翻譯】 現代漢語譯本 『如今這位大王仗恃著王位，貪戀著色、聲、香、味、法（五欲），因此不來佛陀這裡，錯失了供養佛陀和聽聞佛法的機會。 世尊啊，您真是太偉大了，生起了大慈悲心，愿您宣說無上的菩提之法，讓這位大王發起道心，堅定不退轉于佛陀的智慧。 佛陀躍升到八十棵多羅樹（一種高大的樹）的高度，停留在虛空中，告訴國王說：『人王啊，你現在要專心聽，聽了之後要如法奉行。 五欲是無常的，就像夢一樣；生命就像草木上的霜露一樣短暫；國王和他的國都就像幻化一樣虛幻，所以有智慧的人不應該貪戀。 習慣於追求慾望的人永遠不會滿足，追求慾望的渴愛只會讓內心更加增長，即使追求到死也仍然不會滿足，只有獲得聖智的人才能真正滿足。 你應該好好地觀察自己的身體，諸陰（五蘊）就像幻象一樣不堅固，四大（地、水、火、風）就像毒蛇一樣危險，六情（眼、耳、鼻、舌、身、意）沒有實體，就像空虛的聚集。 妻子、珍寶和王位，在臨終的時候沒有一樣可以跟隨你，只有戒律和佈施，以及不放逸的行為，才能在今生和來世成為你的伴侶。 看看我神通的力量和無畏，用各種相好莊嚴自身，我辭別了弟子和徒眾等，所以國王你應當發起道心。』 大王當時聽聞佛法后，妻子和眷屬都非常歡喜，七十六千億大眾都一起發起了無上的菩提心， 他們都說：『我們已經發起了道心，誓願度脫一切眾生，我們修行是爲了眾生，成就正覺之後再來度脫他們。』 『當時，功德莊嚴王從佛陀那裡聽聞了這些偈頌，並且看到了神變之後，更加增長了堅固的菩提之心。他頂禮佛足，對佛陀說：『唯愿世尊和菩薩弟子大眾，接受我八萬四千歲（時間單位）的供養，用衣服、飲食、床鋪、醫藥等來供養。』

【English Translation】 English version 'Now this great king relies on his royal position,貪著色聲香味法(greedily attached to forms, sounds, smells, tastes, and objects of mind), therefore he does not come to the Buddha, missing the opportunity to make offerings to the Buddha and hear the Dharma. How wonderful, World Honored One, you have generated great compassion, may you speak the unsurpassed Dharma of Bodhi, so that this great king may generate the aspiration for enlightenment, and firmly not regress from the wisdom of the Buddha.' The Buddha rose to the height of eighty Tala trees (a tall tree), and stayed in the void, telling the king: 'King, you should now listen attentively, and after hearing, practice according to the Dharma. The five desires are impermanent, like a dream; life is like frost and dew on grass and trees; the king and his kingdom are like illusions, therefore the wise should not be greedy. Those who are accustomed to pursuing desires are never satisfied, the thirst for desire only increases the mind, even if they pursue it until death, they will still not be satisfied, only those who attain holy wisdom are truly satisfied. You should carefully observe your own body, the skandhas (five aggregates) are like illusions, not firm, the four elements (earth, water, fire, wind) are like poisonous snakes, the six senses (eye, ear, nose, tongue, body, mind) are without substance, like an empty gathering. Wife, treasures, and the royal position, at the time of death, none of them can follow you, only precepts and giving, and non-negligent behavior, can be your companions in this life and the next. Look at my power of spiritual abilities and fearlessness, adorning my body with various marks and characteristics, I have bid farewell to my disciples and followers, therefore, king, you should generate the aspiration for enlightenment.' The great king, upon hearing the Dharma, was filled with joy, along with his wife and family, seventy-six thousand billion people all generated the unsurpassed Bodhi mind, They all said: 'We have already generated the aspiration for enlightenment, vowing to liberate all sentient beings, we practice for the sake of sentient beings, and after attaining perfect enlightenment, we will liberate them.' 'At that time, King Merit Adornment, after hearing these verses from the Buddha and seeing the miraculous transformations, further increased his firm Bodhi mind. He bowed at the Buddha's feet and said to the Buddha: 'May the World Honored One and the great assembly of Bodhisattva disciples accept my offerings for eighty-four thousand years (a unit of time), with clothing, food, bedding, and medicine.'

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食、臥具、醫藥，給侍所須。』

「爾時，世尊及諸大眾，為憐愍王故即便受請。於是功德莊嚴王知佛受其請已，歡喜踴躍頂禮佛足，繞已便去。

「時，王子師子、師子進及二萬王子，舍世王位，于佛法中剃除須發出家修道，勤行精進樂求善法。師子及師子進出家未久，得五神通堅固不退。彼佛知此二人得神通已，加其威神，常為眾生演說妙法。彼二比丘即于彼三千大千世界，從國至國、從四天下至四天下，施作佛事而為說法。彼二比丘，以如是因緣，化度無量阿僧祇眾生，令堅固不退于無上大乘。

「爾時，功德莊嚴王於八萬四千歲中，以諸樂具供養世尊及大眾已，與一切群臣前後侍從，為聽法故往至佛所，而作是念：『我諸子等剃除須發出家修道，常受供養自不行施，亦未見得過人之法，寧可還家舍財佈施修諸功德，如我所種善根耶！』爾時，普光明王如來即知功德莊嚴王心，告師子進菩薩言：『善男子！現汝自在功德神力大菩薩變現，使此大眾普得見聞，回彼邪心使得正見，為降伏諸魔外道故。』

「爾時，師子進菩薩即時入定已，現如是等相，使三千大千世界六變振動，于上虛空中雨種種妙物，所謂諸華香、末香、涂香，繒蓋幢幡，作種種天樂，美膳飲食，瓔珞衣服，種種珍寶，

【現代漢語翻譯】 『食物、臥具、醫藥，都供給他們所需。』

「那時，世尊和所有大眾，因為憐憫國王的緣故就接受了邀請。於是功德莊嚴王知道佛陀接受了他的邀請后，歡喜雀躍，頂禮佛足，繞佛后便離開了。

「當時，王子師子（Simha，意為獅子）、師子進（Simhavikrānta，意為獅子奮迅）和兩萬王子，捨棄了世俗的王位，在佛法中剃除鬚髮，出家修道，勤奮精進，樂於追求善法。師子和師子進出家不久，就獲得了五神通，堅固不退。那位佛陀知道這二人已得神通后，加持他們的威神，常常為眾生演說微妙的佛法。這兩位比丘就在那三千大千世界中，從一個國家到另一個國家，從一個四天下到另一個四天下，施行佛事，為人說法。這兩位比丘，以這樣的因緣，化度了無量阿僧祇的眾生，使他們堅固不退于無上大乘。

「那時，功德莊嚴王在八萬四千年中，用各種樂具供養世尊和大眾后，與所有大臣前後侍從，爲了聽法來到佛陀處，心中想著：『我的這些兒子們剃除須發出家修道，常常接受供養卻不自己佈施，也沒有見到他們獲得什麼超凡的成就，難道可以讓他們還俗回家，捨棄財產佈施，修習各種功德，像我所種的善根一樣嗎！』那時，普光明王如來（Prakāśaprabha，意為光明普照）立刻知道功德莊嚴王的心思，告訴師子進菩薩說：『善男子！展現你的自在功德神力，大菩薩的變現，使這些大眾普遍得見得聞，迴轉他們的邪心，使他們獲得正見，爲了降伏各種魔和外道。』

「那時，師子進菩薩立刻入定，展現了這樣的景象，使三千大千世界發生六種震動，在上面的虛空中降下各種美妙的物品，如各種鮮花、香粉、涂香，絲綢傘蓋、幢幡，演奏各種天樂，美味佳餚，瓔珞衣服，各種珍寶，

【English Translation】 'Food, bedding, and medicine, providing all their needs.'

'At that time, the World Honored One and all the assembly, out of compassion for the king, accepted the invitation. Then, King Guṇālaṃkāra (King of Meritorious Adornment) knowing that the Buddha had accepted his invitation, rejoiced and prostrated at the Buddha's feet, circumambulated him, and then departed.'

'At that time, Prince Simha (Lion), Prince Simhavikrānta (Lion's Advance), and twenty thousand princes, abandoning their worldly royal positions, shaved their heads and beards in the Buddha's Dharma, left home to cultivate the Way, diligently practiced, and joyfully sought good Dharma. Simha and Simhavikrānta, not long after leaving home, attained the five supernormal powers, firm and unretreating. That Buddha, knowing that these two had attained supernormal powers, added to their majestic power, and constantly expounded the wonderful Dharma for sentient beings. These two Bhikshus, in that three thousand great thousand world, traveled from country to country, from one four-continent world to another, performing Buddha's work and teaching the Dharma. These two Bhikshus, through such causes and conditions, converted immeasurable asaṃkhya (countless) sentient beings, causing them to be firm and unretreating in the unsurpassed Great Vehicle.'

'At that time, King Guṇālaṃkāra, for eighty-four thousand years, having offered various pleasures to the World Honored One and the assembly, with all his ministers attending him, went to the Buddha to listen to the Dharma, thinking: 『These sons of mine have shaved their heads and beards to leave home and cultivate the Way, constantly receiving offerings but not giving themselves, nor have I seen them attain any extraordinary achievements. Could it be that they should return home, give up their wealth to make offerings, and cultivate various merits, like the good roots I have planted?』 At that time, the Tathāgata Prakāśaprabha (Radiant Light) immediately knew King Guṇālaṃkāra's thoughts and said to Bodhisattva Simhavikrānta: 『Good man! Manifest your self-mastery, meritorious power, and the great Bodhisattva's transformation, so that this assembly may universally see and hear, turn their wrong minds, and enable them to gain right view, for the purpose of subduing all demons and heretics.』

'At that time, Bodhisattva Simhavikrānta immediately entered samadhi and manifested such signs, causing the three thousand great thousand world to shake in six ways, and in the upper void, rained down various wonderful things, such as various flowers, powdered incense, fragrant ointments, silk canopies and banners, played various heavenly music, delicious foods, necklaces, clothing, and various treasures,'

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皆從空中繽紛而下。雨如此寶，滿足三千大千世界，眾生得未曾有，皆大喜悅。爾時，從地神諸天上至阿迦膩吒天皆歡喜踴躍，唱如是言：『此大菩薩，可名虛空藏。所以然者，以從虛空中能雨無量珍寶充足一切。』爾時，世尊即印可其言，名虛空藏。

「於是功德莊嚴王見師子進作如是無量神變，心凈踴悅得未曾有，舍憍慢心合掌向佛，作如是言：『希有，世尊！菩薩功德智慧乃能如是，自然而雨無量珍寶，充足一切終無窮盡。世尊！在家者施所益無幾；夫出家者以神通力施無崖際。在家者施不稱彼意，雖施猶吝以為苦惱；出家者施能適彼意，亦不吝惜不生苦惱。』

「爾時，功德莊嚴王即舍王位與子吉意，以真信心剃除鬚髮，于佛法中出家修道。出家已，為增長善法故常勤精進，出家未久修得四禪四無量心及五神通。時吉意王以法治化，國無怨者，精進不廢供養世尊。」

佛復告速辯菩薩：「善男子！爾時功德莊嚴王者豈異人乎？莫造斯觀，即拘留孫如來是；爾時師子菩薩者，則我身是；爾時，師子進菩薩者，即虛空藏菩薩是。善男子！虛空藏菩薩當乎爾時，初于空中雨無量珍寶，以是因緣常名虛空藏。善男子！爾時王子吉意者，今彌勒菩薩是。爾時二萬王子于彼佛法中出家者，今與虛空藏菩

【現代漢語翻譯】 現代漢語譯本 都從空中紛紛落下。這寶雨如此豐沛，足以滿足三千大千世界，眾生從未見過，都非常喜悅。當時，從地神到諸天，一直到阿迦膩吒天（色界頂層天）都歡喜雀躍，齊聲說道：『這位大菩薩，可以稱為虛空藏（菩薩名）。之所以這樣說，是因為他能從虛空中降下無量珍寶，充足一切。』當時，世尊就認可了他們的說法，稱他為虛空藏。 於是功德莊嚴王看到師子進（菩薩名）展現如此無量的神通變化，內心清凈歡喜，前所未有，便捨棄了驕慢之心，合掌向佛，說道：『稀有啊，世尊！菩薩的功德智慧竟然能達到如此境界，自然而然地降下無量珍寶，充足一切，永無止境。世尊！在家之人佈施所能利益的很少；而出家之人以神通力佈施則無邊無際。在家之人佈施不能完全滿足對方的心意，即使佈施了也仍然吝嗇，因此感到苦惱；而出家之人佈施能滿足對方的心意，也不吝惜，不會產生苦惱。』 當時，功德莊嚴王就捨棄了王位，將王位傳給兒子吉意（人名），以真誠的信心剃除鬚髮，在佛法中出家修行。出家后，爲了增長善法，他常常勤奮精進，出家不久就修得了四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心境）以及五神通（天眼通、天耳通、他心通、宿命通、神足通）。當時，吉意王以佛法治理國家，國內沒有怨恨之人，他精進不懈地供養世尊。 佛又告訴速辯菩薩：『善男子！當時的功德莊嚴王難道是別人嗎？不要這樣認為，他就是拘留孫如來（過去七佛之一）；當時的師子菩薩，就是我的前身；當時的師子進菩薩，就是虛空藏菩薩。善男子！虛空藏菩薩當時，最初在空中降下無量珍寶，因此因緣，他常被稱為虛空藏。善男子！當時的王子吉意，就是現在的彌勒菩薩（未來佛）。當時在那佛法中出家的二萬王子，現在與虛空藏菩薩一起。』

【English Translation】 English version All fell from the sky in a colorful array. This rain of treasures was so abundant that it satisfied the three thousand great thousand worlds. The sentient beings had never seen anything like it and were all greatly delighted. At that time, from the earth deities to the heavens, up to the Akanistha Heaven (the highest heaven in the realm of form), all rejoiced and exclaimed: 『This great Bodhisattva can be called Akasagarbha (Bodhisattva's name). The reason for this is that he can rain down immeasurable treasures from the void, fulfilling all.』 At that time, the World Honored One affirmed their words and named him Akasagarbha. Then, King Merit Adornment, seeing Simhavikridita (Bodhisattva's name) display such immeasurable miraculous transformations, his mind became pure and joyful, something he had never experienced before. He abandoned his arrogance, put his palms together towards the Buddha, and said: 『How rare, World Honored One! The merit and wisdom of a Bodhisattva can reach such a state, naturally raining down immeasurable treasures, fulfilling all without end. World Honored One! The benefits of giving by a householder are few; while a renunciate, with his miraculous powers, gives without limit. A householder's giving does not fully satisfy the recipient's mind, and even when giving, they are still stingy, thus causing suffering; while a renunciate's giving satisfies the recipient's mind, and they are not stingy, thus not causing suffering.』 At that time, King Merit Adornment relinquished his throne, passing it on to his son, Jiyi (person's name), and with true faith, shaved his head and beard, and renounced the world to practice the Dharma. After renouncing, in order to increase good dharmas, he was always diligent and zealous. Not long after renouncing, he attained the four dhyanas (four meditative states in the realm of form), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers). At that time, King Jiyi governed the country with the Dharma, and there were no resentful people in the country. He diligently and unceasingly made offerings to the World Honored One. The Buddha then said to the Bodhisattva Quick Eloquence: 『Good man! Was the King Merit Adornment of that time someone else? Do not think so. He was the Krakucchanda Tathagata (one of the past seven Buddhas); the Bodhisattva Simha of that time was my former self; and the Bodhisattva Simhavikridita of that time was the Bodhisattva Akasagarbha. Good man! The Bodhisattva Akasagarbha, at that time, first rained down immeasurable treasures from the sky, and because of this cause, he is always called Akasagarbha. Good man! The prince Jiyi of that time is now the Bodhisattva Maitreya (the future Buddha). The twenty thousand princes who renounced the world in that Buddha's Dharma at that time are now with the Bodhisattva Akasagarbha.』

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薩來此眾中聽法者是。于彼佛法中先出家者，彼王內外眷屬及王子所化眾生，今現在十方行菩薩道。是故速辯！菩薩應常凈戒眾增長本願，以凈戒眾增長本願故，隨欲所作皆能成辦。」

爾時，眾中有諸菩薩，渴仰欲見虛空藏神變之力：「虛空藏相貌云何？」

爾時，世尊知眾心所念，即告虛空藏菩薩言：「善男子！現汝神變虛空藏相。」

爾時，虛空藏菩薩即入稱一切眾生意三昧，入已以此三昧力故，於此三千大千世界，妙寶莊嚴堂上虛空中，雨種種妙物，隨眾生所欲盡給足之。所謂須華雨華，須鬘、須香、須末香、須涂香、須繒蓋幢幡、須種種音樂、須嚴身之具瓔珞衣服、須肴膳飲食、須車乘翼從、須金銀琉璃頗梨車渠馬瑙真珠珊瑚，雨如是等種種珍寶隨意與之。有須法欲法樂法之者，于虛空中隨所樂聞，出衆法音悅可耳根。所謂契經、音合偈經、受記經、偈經、結可經、因緣經、雙句經、本生經、勝處經、方等經、未曾有經、大教敕法，須如是等經者，盡出應之。須譬喻者、須那羅等變音者、須巧言語音者、須種種雜音者、須甚深音者、須方便淺音者，須如是等音者，盡出應之。須聲聞乘度者，出四諦法音應之。須緣覺乘度者，出甚深十二因緣法音應之。須大乘度者，出六波羅蜜不退轉法音

【現代漢語翻譯】 現代漢語譯本：薩來此眾中聽法的人是，在佛法中先出家的人，那些國王的內外眷屬以及被王子所教化的眾生，現在都在十方世界行菩薩道。因此要迅速明辨！菩薩應當常常以清凈的戒律來增長自己的本願，因為以清凈的戒律增長本願的緣故，隨心所欲地去做任何事都能成功。 當時，大眾中有一些菩薩，渴望見到虛空藏菩薩的神變之力：『虛空藏菩薩的相貌是怎樣的？』 這時，世尊知道大眾心中的想法，就告訴虛空藏菩薩說：『善男子！展現你的神變和虛空藏菩薩的相貌。』 當時，虛空藏菩薩立即進入名為『稱一切眾生意』的三昧（一種禪定狀態），進入三昧后，憑藉這種三昧的力量，在這個三千大千世界中，在用美妙的寶物裝飾的殿堂上方的虛空中，降下各種各樣的奇妙物品，滿足眾生的一切需求。例如，需要花就降下花，需要花環就降下花環，需要香就降下香，需要末香就降下末香，需要涂香就降下涂香，需要絲綢傘蓋和旗旛就降下絲綢傘蓋和旗旛，需要各種音樂就降下各種音樂，需要裝飾身體的瓔珞和衣服就降下瓔珞和衣服，需要美味的食物就降下美味的食物，需要車乘和隨從就降下車乘和隨從，需要金、銀、琉璃、頗梨（水晶）、車渠（硨磲）、瑪瑙、真珠、珊瑚就降下金、銀、琉璃、頗梨、車渠、瑪瑙、真珠、珊瑚等各種珍寶，隨眾生的意願給予他們。如果有人需要佛法、想要法樂、想要佛法的，就在虛空中，隨著他們所喜歡聽的，發出各種佛法之音，使他們的耳朵感到愉悅。例如，需要契經（佛陀的教誨）、音合偈經（用韻文表達的佛經）、受記經（預言成佛的經典）、偈經（用詩歌形式表達的佛經）、結可經（總結教義的經典）、因緣經（講述因果關係的經典）、雙句經（用對偶句表達的經典）、本生經（講述佛陀前世故事的經典）、勝處經（講述修行方法的經典）、方等經（廣大的佛法經典）、未曾有經（講述奇特事件的經典）、大教敕法（佛陀的教誨），如果需要這些經典，就全部給予他們。如果需要譬喻，需要那羅（一種鳥）等變音，需要巧妙的言語，需要各種雜音，需要深沉的聲音，需要方便的淺顯的聲音，如果需要這些聲音，就全部給予他們。如果需要用聲聞乘（小乘佛教）來度化，就發出四諦（苦、集、滅、道）的法音來回應他們。如果需要用緣覺乘（中乘佛教）來度化，就發出甚深的十二因緣的法音來回應他們。如果需要用大乘來度化，就發出六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）不退轉的法音。

【English Translation】 English version: Those who have come to this assembly to hear the Dharma are those who first left home in the Buddha's Dharma. The king's inner and outer family members, as well as the beings transformed by the princes, are now practicing the Bodhisattva path in the ten directions. Therefore, be quick to understand! Bodhisattvas should always increase their original vows with pure precepts. Because they increase their original vows with pure precepts, they can accomplish whatever they desire. At that time, there were Bodhisattvas in the assembly who yearned to see the miraculous powers of Bodhisattva Akasagarbha (Space Treasury): 'What is the appearance of Bodhisattva Akasagarbha?' Then, the World Honored One, knowing the thoughts in the minds of the assembly, said to Bodhisattva Akasagarbha: 'Good man! Manifest your miraculous powers and the appearance of Bodhisattva Akasagarbha.' At that time, Bodhisattva Akasagarbha immediately entered the Samadhi (a state of meditative consciousness) called 'Accomplishing the Thoughts of All Beings.' Having entered this Samadhi, by the power of this Samadhi, in this great trichiliocosm, in the empty space above the hall adorned with wonderful treasures, he rained down all kinds of wonderful things, fulfilling all the desires of sentient beings. For example, if they needed flowers, he rained down flowers; if they needed garlands, he rained down garlands; if they needed incense, he rained down incense; if they needed powdered incense, he rained down powdered incense; if they needed perfumed ointment, he rained down perfumed ointment; if they needed silk canopies and banners, he rained down silk canopies and banners; if they needed various kinds of music, he rained down various kinds of music; if they needed ornaments for the body, such as necklaces and clothing, he rained down necklaces and clothing; if they needed delicious food, he rained down delicious food; if they needed carriages and attendants, he rained down carriages and attendants; if they needed gold, silver, lapis lazuli, crystal, tridacna, agate, pearls, and coral, he rained down gold, silver, lapis lazuli, crystal, tridacna, agate, pearls, and coral, and gave them all kinds of treasures according to their wishes. If there were those who needed the Dharma, desired the joy of the Dharma, or wanted the Dharma, in the empty space, according to what they liked to hear, he emitted various Dharma sounds that pleased their ears. For example, if they needed Sutras (Buddha's teachings), Gathas (verses) with musical accompaniment, Sutras of Prediction, Gatha Sutras, Sutras of Conclusion, Sutras of Causation, Sutras of Double Verses, Sutras of Previous Lives, Sutras of Superior Places, Vaipulya Sutras (extensive teachings), Sutras of the Unprecedented, and the Great Teachings of the Buddha, he would provide all of these Sutras. If they needed parables, needed the changing sounds of a Narayana bird, needed skillful speech, needed various mixed sounds, needed profound sounds, or needed convenient and simple sounds, he would provide all of these sounds. If there were those who needed to be liberated by the Sravaka Vehicle (the path of the disciples), he would emit the Dharma sound of the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) to respond to them. If there were those who needed to be liberated by the Pratyekabuddha Vehicle (the path of the solitary realizers), he would emit the profound Dharma sound of the Twelve Links of Dependent Origination to respond to them. If there were those who needed to be liberated by the Mahayana Vehicle (the Great Vehicle), he would emit the Dharma sound of the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) that does not regress.

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應之。又于空中出諸妙偈曰：

「說諸法性，　　如虛空等，　　今說其門， 　眾咸諦聽。　　如空無高，　　亦無有下， 　以無高下，　　亦無體性。　　如空無生， 　亦無有滅，　　以無生滅，　　性不敗壞。 　如空無增，　　亦無有減；　　以無增減， 　同諸法相。　　如空無明，　　亦無有闇， 　以無明闇，　　心性亦爾。　　如日照空， 　亦無有喜，　　不照不憂，　　智者學爾。 　如雨鉾箭，　　不傷于空，　　行者修空， 　亦不可傷。　　如空水潤，　　無有喜悅， 　智者稱利，　　亦無喜悅。　　如空譭譽， 　無有分別，　　智者譭譽，　　亦復如是。 　如動大地，　　空終不動，　　智者無依， 　不動法性。　　如干大炭，　　不燒虛空， 　知煩惱者，　　不為所燒。　　如空常住， 　無有敗壞，　　諸法亦爾，　　常住法界。 　喻如虛空，　　受一切色，　　法界亦爾， 　受一切法。　　如空非色，　　相不可見， 　心性如是，　　同空無相。　　虛空假名， 　無有形貌，　　心意識然，　　亦假名說。 　如空無邊，　　終不可取，　　大人智然， 　與虛空等。　　如鳥行空，　　無有足跡， 　行菩提然，　　行不可見。　　身滅過去， 　如

【現代漢語翻譯】 現代漢語譯本 他迴應道。又從空中發出各種美妙的偈頌說： 『宣說諸法的本性，如同虛空一般，現在宣說它的法門，大家仔細聽著。 如同虛空沒有高處，也沒有低處，因為沒有高低，也沒有實體。 如同虛空沒有產生，也沒有消滅，因為沒有產生和消滅，其本性不會敗壞。 如同虛空沒有增加，也沒有減少；因為沒有增加和減少，與諸法的實相相同。 如同虛空沒有光明，也沒有黑暗，因為沒有光明和黑暗，心性也是如此。 如同太陽照耀虛空，沒有喜悅，不照耀也不憂愁，有智慧的人應當學習這樣。 如同雨水和箭矢，不能傷害虛空，修行空性的人，也不會被傷害。 如同虛空被水滋潤，沒有喜悅，有智慧的人獲得利益，也沒有喜悅。 如同虛空受到譭謗和讚譽，沒有分別，有智慧的人受到譭謗和讚譽，也是如此。 如同大地動搖，虛空始終不動，有智慧的人沒有依賴，不動搖於法的本性。 如同乾燥的大炭，不能燃燒虛空，知道煩惱的人，不會被煩惱所燃燒。 如同虛空常住，沒有敗壞，諸法也是如此，常住在法界（Dharmadhatu，一切法的本性或領域）。 譬如虛空，容納一切色相，法界也是如此，容納一切法。 如同虛空不是色相，其相不可見，心性也是如此，與虛空一樣沒有相狀。 虛空只是假名，沒有形貌，心、意識也是如此，只是假名而說。 如同虛空無邊無際，終究不可把握，大人的智慧也是如此，與虛空相等。 如同鳥在空中飛行，沒有足跡，修行菩提（Bodhi，覺悟）也是如此，其行跡不可見。 身體滅亡過去，如同

【English Translation】 English version He responded. And from the sky, various wonderful verses emerged, saying: 'Speaking of the nature of all dharmas (phenomena), like the void, now I speak of its gate, all listen attentively. Like the void, there is no high, nor is there low, because there is no high or low, nor is there substance. Like the void, there is no birth, nor is there extinction, because there is no birth or extinction, its nature is not corrupted. Like the void, there is no increase, nor is there decrease; because there is no increase or decrease, it is the same as the characteristics of all dharmas. Like the void, there is no light, nor is there darkness, because there is no light or darkness, the nature of mind is also like this. Like the sun shining on the void, there is no joy, not shining is also without sorrow, the wise should learn this. Like rain and arrows, they cannot harm the void, those who cultivate emptiness, also cannot be harmed. Like the void being moistened by water, there is no joy, the wise gaining benefit, also have no joy. Like the void receiving slander and praise, there is no distinction, the wise receiving slander and praise, are also like this. Like the earth shaking, the void remains still, the wise have no reliance, not shaking in the nature of dharma. Like dry large charcoal, it cannot burn the void, those who know afflictions, will not be burned by afflictions. Like the void abiding constantly, without corruption, all dharmas are also like this, abiding constantly in the Dharmadhatu (the realm of all dharmas). It is like the void, which accommodates all forms, the Dharmadhatu is also like this, accommodating all dharmas. Like the void is not form, its appearance cannot be seen, the nature of mind is also like this, the same as the void without appearance. The void is just a provisional name, without shape or form, mind and consciousness are also like this, just provisionally named. Like the void is boundless, ultimately cannot be grasped, the wisdom of a great person is also like this, equal to the void. Like birds flying in the sky, without footprints, cultivating Bodhi (enlightenment) is also like this, its path cannot be seen. The body perishes and passes away, like

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虛空等，　　現在諸陰，　　同虛空相。 　四大亦然，　　同如虛空，　　如三災後， 　無諸異相。　　一切眾生，　　不能滿空， 　凡夫如是，　　五欲無滿。　　若有聖智， 　知一切法，　　彼足無求，　　離淫貪著。 　如空廣大，　　無有邊崖，　　佛法亦爾， 　無有邊際。　　知諸法性，　　是佛法者， 　彼不依物，　　亦不捨物。　　知物非物， 　住于實際，　　於物非物，　　無有二相。 　以聲明空，　　空性非聲，　　無有音聲， 　是名為空。　　佛雖說空，　　終已無說， 　空性叵說，　　是故名空。　　如幻化夢， 　野馬影響，　　諸佛說法，　　皆悉如是。 　為導眾生，　　說如是喻，　　真凈之義， 　更無譬喻。　　諸法無相，　　以相如說， 　相及無相，　　法性俱無。　　空相為相， 　空亦無相，　　體此相者，　　是為菩薩。 　無滯無礙，　　無戲無動，　　無始無終， 　是為菩薩。　　不離眾生，　　非眾生數， 　如眾生性，　　是為菩薩。　　喻如幻師， 　殺眾幻人，　　實無死者，　　所度亦爾。 　幻與眾生，　　泥洹佛法，　　知同一性， 　無性無相。　　此大士得，　　無漏空藏， 　充足一切，　　不可窮盡。　　昔殖眾德

【現代漢語翻譯】 現代漢語譯本 虛空（空間）等同於現在的諸陰（五蘊，即色、受、想、行、識），都具有虛空的特性。 四大（地、水、火、風）也是如此，它們如同虛空一樣，就像三災（火災、水災、風災）過後，沒有任何差異的現象。 一切眾生，都無法填滿虛空，凡夫俗子也是這樣，他們的五欲（色、聲、香、味、觸）永遠無法滿足。 如果有聖者的智慧，能夠了解一切法的本質，他們就會感到滿足，不再有任何追求，從而遠離淫慾和貪著。 如同虛空廣大無邊，沒有盡頭，佛法也是如此，沒有邊際。 瞭解諸法實相，才是真正的佛法修行者，他們既不執著於事物，也不捨棄事物。 他們明白事物並非真實存在，安住于實相之中，對於事物和非事物，沒有二元對立的觀念。 用言語來闡明空性，但空性本身並非言語，沒有聲音，這才是所謂的空。 佛陀雖然宣說空性，但最終是無所說的，因為空性的本質是無法用言語表達的，所以才稱之為『空』。 如同幻化、夢境、野馬（海市蜃樓）、回聲和影子，諸佛所說的法，都像這些一樣。 爲了引導眾生，才用這些比喻來說明，而真正的清凈之義，是沒有任何比喻可以形容的。 諸法沒有固定的相狀，用相狀來描述，相狀和無相狀，在法性中都是不存在的。 以空相作為相狀，但空本身也是無相的，能夠體悟到這種相狀的人，就是菩薩。 他們沒有滯礙，沒有障礙，沒有戲論，沒有動搖，沒有開始，也沒有結束，這就是菩薩。 他們不離開眾生，但也不屬於眾生的範疇，如同眾生的本性一樣，這就是菩薩。 比如幻術師，殺死他所幻化的人，實際上並沒有人死亡，菩薩度化眾生也是如此。 幻化和眾生，涅槃和佛法，瞭解它們具有相同的本質，即無自性，無相狀。 這樣的大士，獲得了無漏的空性寶藏，能夠滿足一切，無窮無盡。 他們過去種下了許多功德。

【English Translation】 English version Space is like the present skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), all sharing the characteristic of emptiness. The four great elements (earth, water, fire, and wind) are also like this, they are like space, just as after the three calamities (fire, water, and wind), there are no different phenomena. All sentient beings cannot fill space, and ordinary people are the same, their five desires (form, sound, smell, taste, and touch) can never be satisfied. If there is a sage's wisdom, who can understand the essence of all dharmas, they will feel content, no longer have any pursuits, and thus be free from lust and attachment. Just as space is vast and boundless, without end, so is the Buddha's Dharma, without limit. Understanding the true nature of all dharmas is the true practitioner of the Buddha's Dharma, they neither cling to things nor abandon them. They understand that things are not real, they abide in the true reality, and they have no dualistic concepts of things and non-things. Using words to explain emptiness, but emptiness itself is not words, there is no sound, this is what is called emptiness. Although the Buddha speaks of emptiness, ultimately there is nothing to say, because the essence of emptiness cannot be expressed in words, so it is called 'emptiness'. Like illusions, dreams, wild horses (mirages), echoes, and shadows, the teachings of the Buddhas are all like these. To guide sentient beings, these metaphors are used to explain, but the true meaning of purity cannot be described by any metaphor. All dharmas have no fixed characteristics, using characteristics to describe, characteristics and non-characteristics, in the nature of dharma, do not exist. Taking the characteristic of emptiness as a characteristic, but emptiness itself is also without characteristics, those who can realize this characteristic are Bodhisattvas. They have no stagnation, no obstacles, no play, no movement, no beginning, and no end, this is a Bodhisattva. They do not leave sentient beings, but they do not belong to the category of sentient beings, like the nature of sentient beings, this is a Bodhisattva. For example, a magician kills the people he has conjured, but in reality, no one dies, the Bodhisattva's salvation of sentient beings is also like this. Illusions and sentient beings, Nirvana and the Buddha's Dharma, understand that they have the same essence, that is, no self-nature, no characteristics. Such great beings have obtained the un-leaking treasure of emptiness, which can satisfy everything, and is inexhaustible. They have planted many merits in the past.

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， 　故獲斯藏，　　不有貯聚，　　乃能如是。 　能知諸法，　　因緣生者，　　其藏無盡， 　不可思議。　　救世大仙，　　說四無盡， 　空及道心，　　眾生佛行。　　若財是寶， 　則可貯聚，　　非寶無寶，　　是以無盡。 　究竟空法，　　已盡無盡，　　無盡不盡， 　是謂無盡。　　知此門者，　　近於菩提， 　住此門故，　　速成菩提。」

以虛空藏菩薩神力故，于上空中雨如是等妙法及財，令三千大千世界一切眾生，得無量不可思議快樂所愿具足。有患苦眾生蒙藥除愈，孤窮眾生得無量珍寶，系閉眾生得開悟解脫，諸根不具者悉得具足，應被刑戮者空中雨諸化人而代受之，親愛久別悉得歡會，被憂煎眾生悉得無憂，墮三塗眾生蒙光觸身除一切苦身心快樂。

爾時，此三千大千世界中眾生各各飲食遊戲，五欲具足共相娛樂，或有行施作諸功德，一切眾產生就如是等樂，各作是言：「乃有此大士能施世樂，此虛空藏菩薩出世故。能施世間甘露，乃能常勤為與一切眾生樂無疲惓也。」虛空藏菩薩現如是等神變，悅可一切眾生性，示現菩薩神力。以財施法施攝眾生故，令無量阿僧祇眾生髮阿耨多羅三藐三菩提心，令無量菩薩得無生法忍。復令無量阿僧祇不可說不可說諸菩薩發勤精進

【現代漢語翻譯】 現代漢語譯本：因此獲得這樣的寶藏，不是因為有儲存積聚，才能達到這樣的境界。能夠了解諸法（一切事物）都是因緣和合而生，這樣的寶藏是無窮無盡、不可思議的。救世的大仙（指佛陀）宣說了四種無盡：虛空、道心、眾生和佛行。如果財富是真正的寶藏，那麼還可以儲存積聚，但如果不是真正的寶藏，就無法儲存，所以才是無盡的。究竟的空性之法，已經超越了有盡和無盡的概念，無盡也並非不盡，這才是真正的無盡。瞭解這個法門的人，就接近了菩提（覺悟），安住在這個法門中，就能迅速成就菩提。 由於虛空藏菩薩（菩薩名，象徵智慧和慈悲）的神力，在空中降下如此種種微妙的佛法和財富，使三千大千世界（佛教宇宙觀中的一個世界系統）的一切眾生，得到無量不可思議的快樂，所愿都能滿足。患有疾病痛苦的眾生，蒙受藥物而痊癒；孤苦貧窮的眾生，得到無量的珍寶；被囚禁的眾生，得到開悟解脫；諸根不全的眾生，都得到健全；應該被處刑的眾生，空中降下化身代替他們受刑；親愛的人久別重逢，都得到歡聚；被憂愁煎熬的眾生，都得到無憂；墮入三惡道（地獄、餓鬼、畜生）的眾生，蒙受光明照觸身體，消除一切痛苦，身心快樂。 那時，這三千大千世界中的眾生各自飲食遊戲，五欲（色、聲、香、味、觸）得到滿足，共同娛樂，或者有人行佈施，做各種功德。一切眾生都成就了這樣的快樂，各自說道：『原來有這樣的大士（指菩薩）能夠施予世間的快樂，這是因為虛空藏菩薩出世的緣故。』能夠施予世間甘露（比喻佛法），能夠常常勤奮地給予一切眾生快樂而不知疲倦。虛空藏菩薩顯現這樣的神通變化，使一切眾生的心性都感到喜悅，顯示菩薩的神力。因為用財佈施和法佈施來攝受眾生，使無量阿僧祇（佛教數字單位，表示極大的數量）的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），使無量菩薩得到無生法忍（對諸法不生不滅的真理的領悟）。又使無量阿僧祇不可說不可說的諸菩薩發起勤奮精進之心。

【English Translation】 English version: Therefore, obtaining this treasure, it is not through accumulation and storage that one can achieve such a state. Being able to understand that all dharmas (all things) arise from causes and conditions, such a treasure is inexhaustible and inconceivable. The great sage who saves the world (referring to the Buddha) proclaimed four inexhaustibles: space, the mind of the path, sentient beings, and the practice of the Buddha. If wealth were a true treasure, then it could be stored and accumulated, but if it is not a true treasure, it cannot be stored, and therefore it is inexhaustible. The ultimate dharma of emptiness has transcended the concepts of finite and infinite; the inexhaustible is not non-exhaustible, and this is the true inexhaustible. Those who understand this dharma gate are close to Bodhi (enlightenment), and by abiding in this dharma gate, one can quickly achieve Bodhi. Due to the divine power of Bodhisattva Akasagarbha (a Bodhisattva symbolizing wisdom and compassion), such wonderful Dharma and wealth rain down from the sky, enabling all sentient beings in the three thousand great thousand worlds (a world system in Buddhist cosmology) to obtain immeasurable and inconceivable happiness, and all their wishes are fulfilled. Sentient beings suffering from illness are healed by medicine; the lonely and poor obtain immeasurable treasures; imprisoned beings gain enlightenment and liberation; those with incomplete faculties become whole; those who should be executed are replaced by transformed beings who descend from the sky; loved ones who have been separated for a long time are reunited; sentient beings tormented by sorrow are freed from worry; and sentient beings who have fallen into the three evil realms (hell, hungry ghosts, animals) are touched by light, eliminating all suffering and bringing joy to body and mind. At that time, the sentient beings in these three thousand great thousand worlds each eat, play, and enjoy the five desires (form, sound, smell, taste, touch), and they entertain each other. Some practice giving and perform various meritorious deeds. All sentient beings achieve such happiness, and they each say, 'It turns out that there is such a great being (referring to a Bodhisattva) who can bestow worldly happiness, and this is because Bodhisattva Akasagarbha has appeared in the world.' He is able to bestow the nectar of the world (a metaphor for the Dharma), and he is able to diligently and tirelessly give happiness to all sentient beings. Bodhisattva Akasagarbha manifests such miraculous transformations, making the minds of all sentient beings joyful, and demonstrating the divine power of a Bodhisattva. Because he uses the giving of wealth and the giving of Dharma to gather sentient beings, he causes immeasurable Asamkhya (a Buddhist numerical unit, representing an extremely large number) of sentient beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), and he causes immeasurable Bodhisattvas to obtain the forbearance of the non-arising of dharmas (the realization of the truth that all dharmas are neither born nor destroyed). Furthermore, he causes immeasurable Asamkhya, inexpressible, and inexpressible Bodhisattvas to generate the mind of diligent effort.

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故，得成就諸三昧門陀羅尼門，得遊戲神通門。

爾時，生疑菩薩作是念：「此不可思議未曾有也。虛空藏菩薩但于娑婆世界，示現種種神足也？亦於他方世界現種種神足也？」

爾時，虛空藏菩薩知生疑菩薩心所念，即放身光，以此光明力故普照十方無量無邊諸佛世界。爾時，生疑菩薩及余菩薩，皆見虛空藏以神變力於十方無量無邊不可思議諸佛世界應化眾生，亦如此娑婆世界等無有異，一切聲聞辟支佛所不能為。

生疑菩薩見如是神變已，疑網即除，合掌禮虛空藏菩薩，而作是言：「希有大士！乃能安此無盡之藏在虛空中，普雨充足無量世界而猶不盡，大士有安此藏在於空中其已久如。」

虛空藏言：「善男子！自我發阿耨多羅三藐三菩提心已來，常有此藏在於空中。」

生疑菩薩又問：「大士！發阿耨多羅三藐三菩提心已來幾時？」

虛空藏答言：「世尊當知，汝可問之。」

生疑菩薩即白佛言：「世尊！虛空藏菩薩發阿耨多羅三藐三菩提心已來，為經幾時？唯愿說之除我等疑。」

佛告生疑菩薩言：「善男子！此事久遠甚深難知。若當說之，令諸天人皆生疑惑不信佛語，以不信故得無量罪。」

生疑菩薩復白佛言：「世尊！唯愿說之。若有久殖善根

【現代漢語翻譯】 現代漢語譯本 因此，（菩薩）能夠成就各種三昧（samadhi，禪定）之門和陀羅尼（dharani，總持）之門，獲得自在遊戲的神通之門。

當時，生疑菩薩（Sheng Yi Pusa）心中思忖：『這真是不可思議、前所未有的景象。虛空藏菩薩（Akasagarbha Bodhisattva）僅僅在娑婆世界（Saha world）示現種種神通嗎？還是也在其他世界示現種種神通呢？』

這時，虛空藏菩薩知道生疑菩薩心中所想，便放出自身光明，憑藉這光明之力普照十方無量無邊的諸佛世界。當時，生疑菩薩和其他菩薩都看到虛空藏菩薩以神通變化之力，在十方無量無邊不可思議的諸佛世界應化眾生，也像這娑婆世界一樣沒有差別，這一切都不是一切聲聞（sravaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺者）所能做到的。

生疑菩薩見到這樣的神通變化后，心中的疑惑立刻消除，合掌向虛空藏菩薩行禮，說道：『稀有的大士！竟然能夠將這無盡的寶藏安放在虛空中，普遍降下充足的資糧給無量世界而仍然不會窮盡，大士將這寶藏安放在虛空中已經多久了？』

虛空藏菩薩說：『善男子！自我發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）以來，這寶藏就一直存在於虛空中。』

生疑菩薩又問：『大士！您發阿耨多羅三藐三菩提心以來，已經過了多久？』

虛空藏菩薩回答說：『世尊（Bhagavan，佛陀）應當知道，你可以去問他。』

生疑菩薩隨即對佛說：『世尊！虛空藏菩薩發阿耨多羅三藐三菩提心以來，已經經過了多久？希望您能為我們解說，消除我們的疑惑。』

佛告訴生疑菩薩說：『善男子！這件事非常久遠，深奧難知。如果說出來，會讓諸天人和人們都產生疑惑，不相信佛語，因為不相信的緣故會得到無量的罪過。』

生疑菩薩再次對佛說：『世尊！希望您能說出來。如果有人長久以來種植善根，

【English Translation】 English version Therefore, (the Bodhisattva) is able to achieve all the samadhi (meditative absorption) gates and dharani (mantra) gates, and attain the gate of supernatural powers of free play.

At that time, the Bodhisattva Sheng Yi (Doubtful Mind Bodhisattva) thought to himself: 'This is truly inconceivable and unprecedented. Does the Bodhisattva Akasagarbha (Space Treasury Bodhisattva) only manifest various supernatural powers in the Saha world (world of endurance)? Or does he also manifest various supernatural powers in other worlds?'

At that moment, the Bodhisattva Akasagarbha, knowing what the Bodhisattva Sheng Yi was thinking, immediately released light from his body. By the power of this light, he illuminated countless Buddha worlds in the ten directions. At that time, the Bodhisattva Sheng Yi and other Bodhisattvas all saw the Bodhisattva Akasagarbha using his supernatural transformative powers to transform beings in countless, inconceivable Buddha worlds in the ten directions, just like in this Saha world, without any difference. All of this is beyond the capabilities of all sravakas (hearers) and pratyekabuddhas (solitary realizers).

After seeing such supernatural transformations, the Bodhisattva Sheng Yi's doubts were immediately dispelled. He joined his palms and bowed to the Bodhisattva Akasagarbha, saying: 'Rare and great Bodhisattva! You are able to place this inexhaustible treasury in space, universally raining down sufficient resources to countless worlds, yet it never diminishes. How long has it been, great Bodhisattva, since you placed this treasury in space?'

The Bodhisattva Akasagarbha said: 'Good man! Since I generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), this treasury has always existed in space.'

The Bodhisattva Sheng Yi then asked: 'Great Bodhisattva! How long has it been since you generated the mind of anuttara-samyak-sambodhi?'

The Bodhisattva Akasagarbha replied: 'Bhagavan (World Honored One, Buddha) should know, you can ask him.'

The Bodhisattva Sheng Yi then said to the Buddha: 'World Honored One! How long has it been since the Bodhisattva Akasagarbha generated the mind of anuttara-samyak-sambodhi? We hope you can explain it to us and dispel our doubts.'

The Buddha told the Bodhisattva Sheng Yi: 'Good man! This matter is very ancient, profound, and difficult to know. If it were to be spoken, it would cause all the gods and humans to have doubts and not believe the Buddha's words. Because of this disbelief, they would incur immeasurable sins.'

The Bodhisattva Sheng Yi again said to the Buddha: 'World Honored One! We hope you can speak of it. If there are those who have long cultivated good roots,

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者必當信受。」

佛告生疑菩薩：「善男子！汝已慇勤欲聞，豈得不說！諦聽，諦聽！善思念之。吾當為汝分別解說，為堅固善根久殖德本者生喜悅故。

「善男子！喻如一恒河沙數等諸恒河沙，以此諸恒河沙一沙為一佛土。末爾所佛土盡為微塵聚著一處，有一長壽之人於此塵聚中百劫乃取一塵，盡此塵數，欲知虛空藏菩薩發心已來劫數，復過於此，非算數所知。善男子！當以此比知虛空藏發心久近。

「善男子！乃往過去過恒河沙數等諸恒河沙，以此諸恒河沙一沙為一佛土。末爾所佛土盡為微塵，復過是數百千萬劫，爾時有佛，號曰凈一切愿威德勝王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼世界名曰現無量諸佛剎土，劫名眾寶莊嚴。彼世界，何故名曰現無量諸佛剎土？善男子！以彼剎土真凈故，能現十方諸佛剎土，喻如無翳凈月現於清水。善男子！以是因緣故，十方無量阿僧祇諸佛剎土，及彼諸佛並師子座，眾生所作皆現彼國，是故彼世界名為現無量剎土。

「彼世界與百億三千大千世界等，廣博嚴凈豐樂安隱天人熾盛，地平如掌，無有丘陵堆阜穢惡不凈，多諸珍寶，間錯而成端嚴可樂。懸諸繒彩、幢幡、華蓋莊嚴，燒栴檀、沉水、眾妙雜

【現代漢語翻譯】 現代漢語譯本：『這些人必定應當信受。』

佛告訴生疑菩薩：『善男子！你已經慇勤地想要聽聞，怎麼能不說呢！仔細聽，仔細聽！好好地思量它。我將為你分別解說，爲了讓那些善根深厚、久植德本的人產生喜悅的緣故。

『善男子！譬如一恒河沙數那麼多的恒河沙，用這些恒河沙，一沙代表一個佛土。把這些佛土都變成微塵，聚集在一處，有一個長壽的人，在這微塵堆中，每過一百劫取走一粒微塵，直到取完所有的微塵。想要知道虛空藏菩薩發心以來的劫數，還要超過這個數目，不是算數所能知道的。善男子！應當用這個比喻來了解虛空藏菩薩發心時間的久遠。

『善男子！在過去，經過了恒河沙數那麼多的恒河沙，用這些恒河沙，一沙代表一個佛土。把這些佛土都變成微塵，又經過了數百萬千萬劫，那時有一尊佛，號為凈一切愿威德勝王如來（如來：佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個世界名為現無量諸佛剎土，劫名為眾寶莊嚴。那個世界，為什麼名為現無量諸佛剎土呢？善男子！因為那個剎土真實清凈，能夠顯現十方諸佛剎土，譬如沒有云翳的清凈月亮顯現在清水中。善男子！因為這個因緣，十方無量阿僧祇（阿僧祇：佛教中表示極大數量的單位）諸佛剎土，以及那些佛和他們的獅子座，眾生所做的一切都顯現在那個國度，所以那個世界名為現無量剎土。

『那個世界與百億三千大千世界相等，廣闊博大，莊嚴清凈，豐饒安樂，天人興盛，地面平坦如手掌，沒有丘陵堆阜，沒有污穢不凈，有很多珍寶，交錯排列，形成端正莊嚴，令人喜悅的景象。懸掛著各種絲綢綵帶、寶幢、幡旗、華蓋來莊嚴，燃燒著栴檀（一種香木）、沉水香等各種美妙的香料。

【English Translation】 English version: 'These people must believe and accept it.'

The Buddha said to Bodhisattva Saṃśaya (生疑, 'Doubtful'): 'Good man! You have been diligent in wanting to hear, how can I not speak! Listen carefully, listen carefully! Think about it well. I will explain it to you separately, for the sake of generating joy in those who have deep roots of goodness and have long cultivated the basis of virtue.'

'Good man! It is like the sands of the Ganges River multiplied by the number of sands in the Ganges River. Take each grain of sand as a Buddha-land. If all these Buddha-lands were reduced to dust and gathered in one place, and a long-lived person were to take one grain of dust every hundred kalpas (劫, eons) from this pile of dust, until all the dust was taken, the number of kalpas since Kṣitigarbha Bodhisattva (虛空藏菩薩) generated the Bodhicitta (發心, the aspiration for enlightenment) would be even greater than this, beyond what can be known by calculation. Good man! You should use this analogy to understand how long ago Kṣitigarbha generated the Bodhicitta.'

'Good man! In the past, after passing through as many Ganges Rivers as there are sands in the Ganges River, and taking each grain of sand as a Buddha-land, and reducing all these Buddha-lands to dust, and then passing through hundreds of millions of kalpas, there was a Buddha named Pure All-Wishes Majestic Victory King Tathāgata (凈一切愿威德勝王如來, Tathāgata: one of the ten titles of a Buddha, meaning 'thus come'), Arhat (應供, worthy of offerings from humans and gods), Samyaksaṃbuddha (正遍知, perfectly and universally enlightened), Vidyācaraṇasaṃpanna (明行足, perfect in wisdom and conduct), Sugata (善逝, well-gone to Nirvana), Lokavid (世間解, understanding of the world), Anuttara (無上士, unsurpassed), Puruṣadamyasārathi (調御丈夫, tamer of men), Śāstādevamanuṣyāṇām (天人師, teacher of gods and humans), Buddha (佛, the awakened one), and Bhagavat (世尊, the World-Honored One). That world was named Manifesting Immeasurable Buddha-Lands, and the kalpa was named Adorned with Many Treasures. Why is that world named Manifesting Immeasurable Buddha-Lands? Good man! Because that land is truly pure, it can manifest the Buddha-lands of the ten directions, like a clear moon without clouds appearing in clear water. Good man! Because of this cause, the immeasurable asamkhya (阿僧祇, countless) Buddha-lands of the ten directions, as well as those Buddhas and their lion thrones, and all the actions of sentient beings, are manifested in that land. Therefore, that world is named Manifesting Immeasurable Lands.'

'That world is equal to a hundred billion three thousand great chiliocosms (大千世界), vast and expansive, adorned and pure, prosperous and peaceful, with flourishing gods and humans. The ground is as flat as the palm of a hand, without hills or mounds, without filth or impurity. There are many precious treasures, arranged in an orderly and beautiful manner, pleasing to the eye. Various silk ribbons, banners, flags, and canopies are hung for adornment, and sandalwood (栴檀), aloeswood (沉水), and other wonderful fragrances are burned.'

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香，以雜色劫波育張施其上，眾寶妙華以布其地。在在處處，生寶華樹、果樹、衣樹、瓔珞樹、伎樂樹、寶器樹、香樹燈、樹藥樹等，普以莊嚴。以界八道平正分明，真珠瓔珞寶網莊嚴，觀者無厭。彼世界中不假日月光明，以諸燈樹及摩尼樹而以照明，無有晝夜，唯以寶華開合知有時節。

「彼世中眾生，無盲瞎僂躄、痤短跛蹇、形體不具、顏貌醜惡污面睞眼，無有如是等醜惡眾生，一切眾生皆成就三十二相，莊嚴其身。彼世界中乃無三塗八難諸惡名字，亦不聞外道異學音聲。彼世界眾生皆必定於阿耨多羅三藐三菩提，亦無聲聞辟支佛名。彼佛純說諸菩薩乘，彼世界中無女人及胎產者，一切眾生結加趺坐自然化生，無老病名盡彼壽命。命終之後，生余清凈佛土，或還生本土。

「善男子！彼土成就如是無量無邊不可思議功德，我若一劫若減一劫，說彼功德終不能盡。

「善男子！爾時現無量諸佛剎土中有一轉輪聖王，名曰眾天灌頂，典領三千大千世界，于諸佛所久殖德本，利根慧猛威德成就。灌頂聖王有三萬六千子，皆于蓮華中化生，皆於過去諸佛所久殖善根。爾時，凈一切愿威德勝王如來，與諸天世人大眾恭敬圍繞，游于眾天灌頂聖王住處，諸菩薩眾無量無數，非算師及算師弟子所能算知。彼佛

【現代漢語翻譯】 現代漢語譯本：香氣瀰漫，用各種顏色的劫波育（一種絲織品）覆蓋其上，各種珍貴的妙華鋪滿地面。處處都生長著寶華樹、果樹、衣樹、瓔珞樹、伎樂樹、寶器樹、香樹、燈樹、藥樹等，普遍用來莊嚴。用界限分出八條平坦筆直的道路，用珍珠瓔珞寶網裝飾，觀賞的人不會感到厭倦。那個世界裡不需要日月的光明，而是用各種燈樹和摩尼樹來照明，沒有白天黑夜，只是通過寶華的開合來知道時節。 那個世界裡的眾生，沒有瞎子、駝背、瘸子、肢體殘缺、身材矮小、跛腳、身體不健全、容貌醜陋、面容污穢、斜眼等，沒有像這樣醜陋的眾生，一切眾生都成就三十二相（佛的三十二種殊勝的相貌），莊嚴他們的身體。那個世界裡沒有三塗（地獄、餓鬼、畜生）八難（八種難以修行佛法的障礙）這些惡劣的名字，也聽不到外道異學的聲音。那個世界的眾生都必定會證得阿耨多羅三藐三菩提（無上正等正覺），也沒有聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的名字。那尊佛只講說諸菩薩乘（菩薩的修行方法），那個世界裡沒有女人和胎生的人，一切眾生都結跏趺坐（一種坐姿）自然化生，沒有衰老和疾病的名字，直到他們壽命終結。壽命終結之後，會往生到其他清凈的佛土，或者回到他們原來的本土。 善男子！那個佛土成就瞭如此無量無邊不可思議的功德，我即使說一個劫或者減少一個劫的時間，也說不完它的功德。 善男子！那時，在無數的佛剎土中，有一位轉輪聖王（統治世界的理想君主），名叫眾天灌頂，他統治著三千大千世界，在諸佛那裡長期積累了功德，根基深厚，智慧敏銳，威德成就。灌頂聖王有三萬六千個兒子，他們都是在蓮花中化生，都是在過去諸佛那裡長期積累了善根。那時，凈一切愿威德勝王如來（佛的稱號），與諸天世人大眾恭敬圍繞，來到眾天灌頂聖王居住的地方，菩薩眾的數量無量無數，不是算師和算師的弟子所能計算出來的。那尊佛...

【English Translation】 English version: Fragrance pervades, with various colored 'kārpāsika' (a type of silk fabric) spread over it, and various precious and wonderful flowers covering the ground. Everywhere, there grow jeweled flower trees, fruit trees, clothing trees, garland trees, music trees, treasure vessel trees, incense trees, lamp trees, medicine trees, etc., all used for adornment. Eight straight and distinct paths are marked out, adorned with pearl necklaces and jeweled nets, pleasing to the eye. In that world, there is no need for the light of the sun and moon; instead, various lamp trees and 'mani' (jewel) trees provide illumination. There is no day or night, and the seasons are known only by the opening and closing of the jeweled flowers. In that world, there are no blind, hunchbacked, lame, crippled, short, limping, or physically incomplete beings, nor are there any with ugly faces, dirty countenances, or squinting eyes. There are no such ugly beings; all beings possess the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), adorning their bodies. In that world, there are no names of the three evil paths (hell, hungry ghosts, animals) or the eight difficulties (eight obstacles to practicing the Dharma), nor is the sound of non-Buddhist teachings heard. All beings in that world are destined for 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), and there are no names of 'Sravakas' (those who hear the teachings) or 'Pratyekabuddhas' (those who achieve enlightenment on their own). That Buddha only teaches the Bodhisattva path, and in that world, there are no women or those born from wombs. All beings are born naturally, sitting in the lotus position, without the names of old age or sickness, until the end of their lifespan. After their lifespan ends, they are reborn in other pure Buddha lands or return to their original land. Good man! That land has achieved such immeasurable, boundless, and inconceivable merits. Even if I were to speak for a kalpa or less than a kalpa, I could not exhaust its merits. Good man! At that time, in countless Buddha lands, there was a 'Chakravartin' (universal monarch) named 'Sarvadeva-abhiseka' (All Gods' Consecration), who ruled over the three thousand great thousand worlds. He had accumulated merit for a long time with the Buddhas, had deep roots, sharp wisdom, and accomplished virtue. King Sarvadeva-abhiseka had thirty-six thousand sons, all born from lotuses, all having accumulated good roots for a long time with the Buddhas of the past. At that time, the Tathagata (Buddha) named 'Sarva-pranidhana-visuddha-tejas-rajah' (King of Pure Vows and Majestic Radiance), surrounded by a respectful assembly of gods and humans, visited the place where King Sarvadeva-abhiseka resided. The number of Bodhisattvas was immeasurable and countless, beyond the ability of mathematicians and their disciples to calculate. That Buddha...

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壽命百千劫，劫數長短如此賢劫。彼世界眾生，經爾所劫謂如一劫。

「爾時，眾天灌頂聖王請凈一切愿威德勝王如來及菩薩僧，四十中劫——劫數長短如此中劫——供養適意，肴膳飲食，衣服臥具，房舍臺觀，園林浴池，如是等種種所須之物，而以供養。

「爾時，眾天灌頂聖王為供養佛故，莊嚴一小千世界以為妙堂，純以琉璃寶莊嚴其地，周匝垣墻眾寶合成，以赤栴檀及憂陀羅婆羅栴檀為柱，以車𤦲寶為櫨欂，間錯此堂，以如是等莊嚴合成甚可愛樂。世尊中食后從三昧起，在此堂中為諸大眾講說妙法。復莊嚴一堂與一四天下等，欲令如來及菩薩僧于其中食，日日所用食直珍寶如大山𧂐。

「善男子！爾時，眾天灌頂轉輪聖王於四十中劫常專一念，未曾放逸不作餘事，常以一切樂具供養如來及菩薩僧。于爾所時所作功德，亦不發願有所志求。過四十中劫，于最後日，以無價三衣供奉如來諸菩薩僧，各施一衣。當乎爾日，世尊中后為諸大眾廣說妙法。於時眾天灌頂聖王侍從圍繞，為聽法故往詣佛所。

「爾時，世尊知彼聖王功德淳淑堪任有用。於時世尊及眾天灌頂轉輪聖王等，七日七夜都無食想，處師子座身不傾動說大乘經，名攝菩薩凈行不退轉輪方便。世尊說如是法，為欲令盡受持不忘失

【現代漢語翻譯】 現代漢語譯本 壽命長達百千劫（kalpa，時間單位），劫數長短就像賢劫（bhadrakalpa，佛教宇宙論中的一個時期）。那個世界的眾生，經歷如此漫長的劫數，感覺就像一劫一樣。

那時，眾天灌頂聖王（Sarvadevatābhiṣeka，一位轉輪聖王）邀請凈一切愿威德勝王如來（Sarva-samantābhiṣeka-śrī-vikrānta-rāja-tathāgata，佛名）及菩薩僧，用四十中劫（antara-kalpa，劫的一種）——劫數長短就像這樣的中劫——供養他們適意的食物、飲料、衣服、臥具、房舍臺觀、園林浴池，以及其他各種所需的物品。

那時，眾天灌頂聖王爲了供養佛陀，莊嚴一個一小千世界（sahasra-cūḍika-loka-dhātu，佛教宇宙觀中的一個世界）作為精美的殿堂，地面完全用琉璃寶裝飾，四周的墻壁由各種珍寶構成，以赤栴檀（rakta-candana，一種香木）和憂陀羅婆羅栴檀（udumbara-candana，一種香木）為柱子，以車𤦲寶（musāra-ratna，一種寶石）為櫨欂（一種建築構件），交錯裝飾這個殿堂，用這些裝飾物構成一個非常可愛的地方。世尊（Bhagavān，佛的尊稱）在午飯後從禪定中起身，在這個殿堂中為大眾講說妙法。他又莊嚴一個與一個四天下（caturdvīpaka，佛教宇宙觀中的一個世界）一樣大的殿堂，想讓如來和菩薩僧在其中用餐，每天所用的食物價值珍寶如大山一般。

善男子！那時，眾天灌頂轉輪聖王（Sarvadevatābhiṣeka-cakravartin，一位轉輪聖王）在四十中劫中，始終專心一意，沒有絲毫懈怠，不做其他事情，總是用一切美好的物品供養如來和菩薩僧。在如此長的時間裡所做的功德，他也沒有發願有所求。過了四十中劫，在最後一天，他用無價的三衣（tricīvara，佛教僧侶的袈裟）供奉如來和各位菩薩僧，每人施捨一件。在那一天，世尊在午後為大眾廣泛宣講妙法。當時，眾天灌頂聖王侍從圍繞，爲了聽法而前往佛陀所在之處。

那時，世尊知道那位聖王的功德純熟，堪能被使用。當時，世尊和眾天灌頂轉輪聖王等，七天七夜都沒有吃飯的想法，坐在獅子座（siṃhāsana，佛的座位）上，身體不動搖地宣說大乘經典，名為《攝菩薩凈行不退轉輪方便》（Bodhisattva-caryā-viśuddhi-avaivartika-cakra-upāya）。世尊宣說這樣的法，是爲了讓所有人都受持而不忘失。

【English Translation】 English version Lifespans extend for hundreds of thousands of kalpas (kalpa, a unit of time), and the length of these kalpas is like that of the Bhadrakalpa (a period in Buddhist cosmology). The beings in that world, having experienced such long kalpas, perceive it as if it were just one kalpa.

At that time, the Sarvadevatābhiṣeka (a Chakravartin king) invited the Sarva-samantābhiṣeka-śrī-vikrānta-rāja-tathāgata (a Buddha) and the assembly of Bodhisattvas, and for forty antara-kalpas (a type of kalpa)—the length of these kalpas being like such an antara-kalpa—he offered them suitable food, drinks, clothing, bedding, dwellings, pavilions, gardens, bathing ponds, and various other necessities.

At that time, the Sarvadevatābhiṣeka king, in order to make offerings to the Buddha, adorned a small chiliocosm (sahasra-cūḍika-loka-dhātu, a world in Buddhist cosmology) as a magnificent hall. The ground was entirely decorated with lapis lazuli jewels, the surrounding walls were made of various precious gems, the pillars were made of red sandalwood (rakta-candana, a type of fragrant wood) and udumbara sandalwood (udumbara-candana, a type of fragrant wood), and the lintels were made of musāra jewels (musāra-ratna, a type of gem), intricately adorning the hall, creating a very delightful place. The Bhagavan (a title for the Buddha) arose from samadhi (meditative state) after lunch and, in this hall, expounded the wonderful Dharma to the assembly. He also adorned a hall as large as a four-continent world (caturdvīpaka, a world in Buddhist cosmology), intending for the Tathagata and the assembly of Bodhisattvas to dine there, with the daily food costing as much as a great mountain of precious jewels.

Good man! At that time, the Sarvadevatābhiṣeka-cakravartin (a Chakravartin king) remained single-minded for forty antara-kalpas, without any negligence, doing nothing else, always offering all kinds of delightful things to the Tathagata and the assembly of Bodhisattvas. During that long period, he did not make any vows or seek any reward for the merits he accumulated. After forty antara-kalpas, on the final day, he offered priceless tricīvara (the robes of Buddhist monks) to the Tathagata and each of the Bodhisattvas, giving one robe to each. On that day, the Bhagavan, after lunch, extensively expounded the wonderful Dharma to the assembly. At that time, the Sarvadevatābhiṣeka king, surrounded by his attendants, went to the place where the Buddha was, in order to listen to the Dharma.

At that time, the Bhagavan knew that the merits of that king were pure and mature, and that he was capable of being used. At that time, the Bhagavan and the Sarvadevatābhiṣeka-cakravartin, among others, had no thought of eating for seven days and seven nights, and sitting on the lion throne (siṃhāsana, the Buddha's seat), without moving their bodies, they expounded the Mahayana sutra called 'Bodhisattva-caryā-viśuddhi-avaivartika-cakra-upāya'. The Bhagavan expounded this Dharma in order to ensure that all would uphold it without forgetting it.

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故。灌頂聖王於七日七夜心不分散，從佛聞法歡喜踴躍其心悅豫，從座而起，頂禮佛足右繞七匝，繞七匝已右膝著地，合掌向佛深心淳至，發阿耨多羅三藐三菩提心已。即說偈言：

「『我發無上心，　　請召諸群生， 　　無救者作救，　　冥世開大明。 　　非為一法行，　　非為供一佛， 　　非為一眾生，　　愿度無餘故。 　　生老病死苦，　　眾惱所逼者， 　　一切莫憂懼，　　我誓要當度。 　　欲瞋癡慢覆，　　失道造諸惡， 　　正斷邪惡業，　　導至無畏城。 　　墮三塗眾生，　　難處受眾苦， 　　強志莫憂懼，　　我生施無畏。 　　無明癡所翳，　　不識解脫門， 　　我為然法炬，　　得明至涅槃。 　　為四流所漂，　　沉溺不得邊， 　　為造勝法船，　　令度諸有流。 　　處生死饑饉，　　食先甘業盡， 　　我為作導師，　　當令至安樂。』」

佛告生疑菩薩言：「善男子！爾時灌頂聖王說此偈已，彼佛世界即六變振動光明遍照。於時聖王發道心已，即得菩薩三昧名曰不退菩提心。以得此三昧力故，常得見諸佛無礙，乃至夢中一切煩惱不為作患。自是已后其心不與嫉妒共俱，不與破戒俱，不與瞋恚俱，不與懈怠俱，不與散亂俱，其心不與愚癡等俱。彼灌頂聖王盡

【現代漢語翻譯】 現代漢語譯本 因此，灌頂聖王（Kṣitipati-abhiṣikta，受過灌頂的統治者）在七天七夜裡心無雜念，從佛陀那裡聽聞佛法，心中歡喜踴躍，感到無比愉悅。他從座位上站起來，頂禮佛足，然後右繞佛陀七圈。繞完七圈后，他右膝跪地，合掌向佛，以至誠之心發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。隨即，他說了以下偈頌： 『我發無上心，請召諸群生，無救者作救，冥世開大明。 不是爲了修行一種法門，不是爲了供養一位佛陀，不是爲了度化一個眾生，而是爲了度化一切眾生，不留餘地。 那些被生、老、病、死等痛苦所逼迫，被各種煩惱所困擾的眾生，一切都不要憂愁恐懼，我發誓一定要度化你們。 那些被貪慾、嗔恨、愚癡、傲慢所矇蔽，迷失正道而造作各種惡業的眾生，我將斷除他們的邪惡業行，引導他們到達無畏的涅槃之城。 那些墮入三惡道（地獄、餓鬼、畜生）的眾生，在艱難困苦中遭受各種痛苦，要堅定意志，不要憂愁恐懼，我將給予你們無畏的庇護。 那些被無明愚癡所遮蔽，不認識解脫之門的眾生，我將為你們點燃智慧的法炬，使你們獲得光明，到達涅槃的境界。 那些被四種瀑流（欲流、有流、見流、無明流）所漂流，沉溺其中無法到達彼岸的眾生，我將為你們建造殊勝的法船，使你們渡過生死輪迴的河流。 那些處於生死輪迴的饑荒之中，以先前的惡業為食的眾生，我將作為你們的導師，引導你們到達安樂的彼岸。』 佛陀告訴生疑菩薩（Saṃśaya-bodhisattva，心存疑惑的菩薩）說：『善男子！那時，灌頂聖王說完這偈頌后，那個佛陀的世界就發生了六種震動，光明普照。當時，聖王發起了菩提心后，立即獲得了一種菩薩三昧（samādhi，禪定），名為不退菩提心（Avinivartanīya-bodhicitta，永不退轉的菩提心）。因為獲得這種三昧的力量，他常常能夠無礙地見到諸佛，甚至在夢中，一切煩惱也不能對他造成困擾。從那以後，他的心中不再有嫉妒，不再有破戒，不再有嗔恚，不再有懈怠，不再有散亂，他的心不再與愚癡等煩惱同在。這位灌頂聖王盡』

【English Translation】 English version Therefore, the Kṣitipati-abhiṣikta (Crowned Holy King), with his mind undistracted for seven days and seven nights, listened to the Dharma from the Buddha, his heart filled with joy and elation. He rose from his seat, bowed at the Buddha's feet, and circumambulated the Buddha seven times to the right. After completing the seven circumambulations, he knelt on his right knee, joined his palms, and with a sincere heart, generated the anuttarā-samyak-saṃbodhi-citta (supreme perfect enlightenment mind). Immediately, he spoke the following verses: 'I have generated the supreme mind, inviting all living beings, to be a refuge for the helpless, and to illuminate the dark world. Not for the sake of practicing one Dharma, not for the sake of making offerings to one Buddha, not for the sake of liberating one sentient being, but for the sake of liberating all beings without exception. Those beings who are oppressed by the suffering of birth, old age, sickness, and death, and troubled by various afflictions, all of you should not worry or fear, I vow to liberate you all. Those who are blinded by desire, anger, ignorance, and arrogance, who have lost their way and committed various evil deeds, I will cut off their evil actions and guide them to the fearless city of Nirvana. Those beings who have fallen into the three evil realms (hell, hungry ghosts, animals), suffering various pains in difficult circumstances, be strong-willed and do not worry or fear, I will give you the protection of fearlessness. Those who are obscured by ignorance and delusion, not knowing the gate of liberation, I will light the torch of Dharma for you, so that you may gain enlightenment and reach the state of Nirvana. Those who are swept away by the four currents (desire, existence, views, and ignorance), drowning and unable to reach the shore, I will build a magnificent Dharma boat for you, so that you may cross the river of samsara. Those who are in the famine of samsara, feeding on the results of past evil deeds, I will be your guide, leading you to the shore of peace and happiness.' The Buddha said to Saṃśaya-bodhisattva (Doubtful Bodhisattva): 'Good man! At that time, after the Kṣitipati-abhiṣikta spoke these verses, that Buddha's world shook in six ways, and light shone everywhere. At that time, after the Holy King generated the Bodhi mind, he immediately attained a Bodhisattva samādhi (meditative absorption) called Avinivartanīya-bodhicitta (non-retrogressing Bodhi mind). Because of the power of this samādhi, he was always able to see all the Buddhas without hindrance, and even in his dreams, no afflictions could trouble him. From then on, his mind was no longer associated with jealousy, no longer with breaking precepts, no longer with anger, no longer with laziness, no longer with distraction, and his mind was no longer associated with ignorance and other afflictions. This Kṣitipati-abhiṣikta, having exhausted'

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其形壽常給侍世尊左右，為聞法故，又常教化三萬六千子令發阿耨多羅三藐三菩提心，亦復教化余無量無邊眾生令發阿耨多羅三藐三菩提心。

「善男子！爾時眾天灌頂轉輪聖王者，豈異人乎？莫造斯觀，即今虛空藏菩薩是也。爾時彼諸王子及諸大眾，教令發阿耨多羅三藐三菩提心者，我今即見在此會中大力精進大智慧諸菩薩摩訶薩聽法者是也。

「善男子！虛空藏菩薩發心已來，經如是無量阿僧祇劫行菩薩道。此虛空藏菩薩從發心已來，未曾失菩提心、未曾胎產，常值諸佛聽法供養眾僧，于諸佛所受持正法，攝法為首未曾失念，能善分別成就遍行。初發心已得甚深難解菩薩初地能行諸施，成就大悲得無戲論，無有厭惓發勤精進，學一切諸論知一切世法，成就慚愧得堅固念力。

「此菩薩住于初地，于無量阿僧祇不可稱、不可量、不可思議、不可說、不可說諸劫，能凈淳至具足行檀波羅蜜。于諸眾生常行大慈，勤修攝法一切波羅蜜及諸助道法，成就欲進不放逸等，皆隨順檀波羅蜜。

「是菩薩住于初地，常勤給侍供養諸佛，勤求方便教化眾生、凈佛國土。住于初地，得入一切地智慧光明而不過初地，然後乃成就無量功德智慧資糧，得如來力持不退神通，已離諸地障礙。而從初地入菩薩第二地

【現代漢語翻譯】 現代漢語譯本：他的形體和壽命常常侍奉在世尊左右，爲了聽聞佛法，又常常教化三萬六千個兒子，讓他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），也教化其餘無量無邊的眾生，讓他們發起阿耨多羅三藐三菩提心。 『善男子！』那時為眾天灌頂的轉輪聖王，難道是其他人嗎？不要這樣認為，他就是現在的虛空藏菩薩（菩薩名）。那時那些王子和大眾，被教導發起阿耨多羅三藐三菩提心的人，我現在看到他們就在這個法會中，是那些大力精進、大智慧的菩薩摩訶薩（大菩薩）聽法的人。 『善男子！』虛空藏菩薩從發心以來，經過這樣無量阿僧祇劫（極長的時間單位）修行菩薩道。這位虛空藏菩薩從發心以來，未曾失去菩提心，未曾經歷胎生，常常遇到諸佛聽聞佛法、供養僧眾，在諸佛那裡受持正法，以攝持佛法為首要，未曾失去正念，能夠善於分別，成就普遍的修行。初發心時就得到甚深難解的菩薩初地，能夠實行各種佈施，成就大悲心，得到無戲論的境界，沒有厭倦，發起勤奮精進，學習一切論典，瞭解一切世間法，成就慚愧心，得到堅固的念力。 這位菩薩安住于初地，在無量阿僧祇不可稱、不可量、不可思議、不可說、不可說的諸劫中，能夠清凈純粹地具足修行檀波羅蜜（佈施波羅蜜）。對於一切眾生常常實行大慈心，勤奮修習攝持佛法的一切波羅蜜（到彼岸的方法）以及各種助道法，成就欲、精進、不放逸等，都隨順檀波羅蜜。 這位菩薩安住于初地，常常勤奮侍奉供養諸佛，勤求方便教化眾生、清凈佛國土。安住于初地，能夠進入一切地的智慧光明，但不超越初地，然後才成就無量功德智慧資糧，得到如來力，保持不退轉的神通，已經脫離了各地的障礙。然後從初地進入菩薩第二地。

【English Translation】 English version: His form and lifespan constantly attended the World Honored One, to hear the Dharma, and he also often taught thirty-six thousand sons, causing them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also taught countless other beings, causing them to generate the mind of Anuttara-samyak-sambodhi. 'Good man! At that time, the wheel-turning sage king who received the consecration of the heavens, was he someone different? Do not hold such a view, he is the present Bodhisattva Akasagarbha (name of a Bodhisattva). At that time, those princes and the great assembly, who were taught to generate the mind of Anuttara-samyak-sambodhi, I now see them in this assembly, they are the great powerful, diligent, and wise Bodhisattva-Mahasattvas (great Bodhisattvas) who are listening to the Dharma.' 'Good man! Since Bodhisattva Akasagarbha generated the mind, he has practiced the Bodhisattva path for countless asamkhya kalpas (extremely long periods of time). Since this Bodhisattva Akasagarbha generated the mind, he has never lost the Bodhi mind, has never experienced birth from a womb, has always encountered Buddhas to hear the Dharma, and made offerings to the Sangha. He received and upheld the true Dharma from the Buddhas, taking the upholding of the Dharma as the foremost, never losing mindfulness, able to skillfully discern, and accomplish universal practice. When he first generated the mind, he attained the profound and difficult to understand first Bodhisattva ground, able to practice all kinds of giving, accomplish great compassion, attain the state of no-play, without weariness, generating diligent effort, learning all treatises, understanding all worldly dharmas, accomplishing shame and remorse, and attaining firm mindfulness.' 'This Bodhisattva, abiding in the first ground, in countless asamkhya, unnameable, immeasurable, inconceivable, unspeakable, and unspeakable kalpas, is able to purely and completely practice the Dana Paramita (perfection of giving). Towards all beings, he constantly practices great compassion, diligently cultivates all Paramitas (ways to the other shore) that uphold the Dharma, and all auxiliary practices, accomplishing desire, diligence, non-negligence, etc., all in accordance with the Dana Paramita.' 'This Bodhisattva, abiding in the first ground, constantly diligently attends and makes offerings to the Buddhas, diligently seeks expedient means to teach beings, and purify Buddha lands. Abiding in the first ground, he is able to enter the wisdom light of all grounds, but does not surpass the first ground, and then he accomplishes immeasurable merit and wisdom resources, attains the power of the Tathagata, maintains non-retrogression in supernatural powers, and has already left the obstacles of all grounds. Then, from the first ground, he enters the second Bodhisattva ground.'

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，住無量阿僧祇劫凈於二地，修尸羅波羅蜜乃至十地，為一一眾生所經劫數亦復如是。於一一地中過無量阿僧祇劫成就菩薩行，為諸眾生現作佛事，而不捨菩薩所行。

「善男子！少有菩薩能行如是甚深不思議殊勝不散亂淳至勤修進行，如此虛空藏菩薩所行成就者。」

爾時，生疑菩薩問虛空藏菩薩言：「希有，善男子！乃能如是發弘誓願，於此大乘久住生死無疲惓耶？」

虛空藏答言：「善男子！此大地運載諸山河、石壁、樹木、叢林、一切藥草、百穀、苗稼，及諸眾生，有疲惓不？」

答言：「不也。大士！」

虛空藏言：「善男子！諸菩薩心亦如大地。淳至成就故行菩薩行無有疲惓亦復如是。」

虛空藏復言：「善男子！如此大地住於水上，此水持地無有疲惓。諸菩薩心亦如大水，以大悲力故教化眾生無有疲惓亦復如是。」

虛空藏復言：「善男子！如此大水住于風上，此風持水無有疲惓。諸菩薩心亦如大風，以大方便力故，凈佛世界無有疲惓亦復如是。」

虛空藏復言：「善男子！喻如大風住于空上無所依止，此空持風無所障礙無有疲惓。諸菩薩心亦如風空，以般若波羅蜜力故，集一切佛法無有懈廢疲惓亦復如是。所以者何？菩薩知一切法相，所以成就無

【現代漢語翻譯】 現代漢語譯本：在無量阿僧祇劫（無數個大劫）中，清凈地處於二地（菩薩修行階位的第二階段），修持尸羅波羅蜜（持戒波羅蜜）乃至十地（菩薩修行階位的第十階段），為每一個眾生所經歷的劫數也都是如此。在每一地中，都經過無量阿僧祇劫來成就菩薩的修行，爲了眾生示現佛的事業，而不捨棄菩薩所應行的道。 『善男子！很少有菩薩能夠像這樣修行如此甚深、不可思議、殊勝、不散亂、純粹至誠、勤奮精進的修行，像虛空藏菩薩所行併成就的那樣。』 當時，一位心存疑惑的菩薩問虛空藏菩薩說：『稀有啊，善男子！您竟然能夠這樣發起宏大的誓願，在這大乘道中長久地處於生死輪迴而不感到疲倦呢？』 虛空藏菩薩回答說：『善男子！這大地承載著諸山河、石壁、樹木、叢林、一切藥草、百穀、苗稼，以及一切眾生，它會感到疲倦嗎？』 那位菩薩回答說：『不會的，大士！』 虛空藏菩薩說：『善男子！諸菩薩的心也像大地一樣。因為純粹至誠地成就，所以行菩薩道不會感到疲倦，也是如此。』 虛空藏菩薩又說：『善男子！就像這大地安住於水上，這水承載著大地而不會感到疲倦。諸菩薩的心也像大水一樣，以大悲的力量教化眾生，不會感到疲倦，也是如此。』 虛空藏菩薩又說：『善男子！就像這大水安住于風上，這風承載著水而不會感到疲倦。諸菩薩的心也像大風一樣，以大方便的力量，清凈佛的世界，不會感到疲倦，也是如此。』 虛空藏菩薩又說：『善男子！譬如大風安住于虛空之上，沒有任何依止，這虛空承載著風而沒有任何障礙，也不會感到疲倦。諸菩薩的心也像風和虛空一樣，以般若波羅蜜（智慧波羅蜜）的力量，積聚一切佛法，不會懈怠疲倦，也是如此。這是為什麼呢？因為菩薩知道一切法的實相，所以成就無』

【English Translation】 English version: Dwelling in immeasurable asamkhya kalpas (countless great eons), purifying the two grounds (the second stage of a Bodhisattva's path), practicing Sila Paramita (the perfection of morality) up to the tenth ground (the tenth stage of a Bodhisattva's path), the number of kalpas experienced for each and every sentient being is also like this. In each ground, passing through immeasurable asamkhya kalpas to accomplish the practice of a Bodhisattva, manifesting the deeds of a Buddha for all sentient beings, without abandoning the path that a Bodhisattva should follow. 'Good man! There are few Bodhisattvas who can practice such profound, inconceivable, supreme, undistracted, pure, sincere, diligent, and progressive practice, like that which is practiced and accomplished by the Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space).' At that time, a Bodhisattva with doubts asked the Bodhisattva Akasagarbha, 'Rare indeed, good man! That you are able to make such great vows, and dwell in samsara (the cycle of birth and death) for so long in this Mahayana (the Great Vehicle) without feeling weary?' Akasagarbha replied, 'Good man! Does this great earth, which carries all the mountains, rivers, stone walls, trees, forests, all medicinal herbs, hundreds of grains, seedlings, and all sentient beings, feel weary?' The Bodhisattva replied, 'No, great being!' Akasagarbha said, 'Good man! The minds of all Bodhisattvas are also like the great earth. Because of pure and sincere accomplishment, they practice the Bodhisattva path without feeling weary, and it is also like this.' Akasagarbha further said, 'Good man! Just as this great earth dwells upon water, and this water supports the earth without feeling weary. The minds of all Bodhisattvas are also like great water, using the power of great compassion to teach and transform sentient beings without feeling weary, and it is also like this.' Akasagarbha further said, 'Good man! Just as this great water dwells upon wind, and this wind supports the water without feeling weary. The minds of all Bodhisattvas are also like great wind, using the power of great skillful means to purify the Buddha's world without feeling weary, and it is also like this.' Akasagarbha further said, 'Good man! It is like the great wind dwelling upon space without any support, and this space supports the wind without any obstruction and without feeling weary. The minds of all Bodhisattvas are also like wind and space, using the power of Prajna Paramita (the perfection of wisdom) to gather all the Buddha's teachings without laziness or weariness, and it is also like this. Why is this so? Because Bodhisattvas know the true nature of all dharmas (phenomena), therefore they accomplish without'

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生質，無作者無受者，因緣合成故而有所作。所作諸法亦無有實，本際空故本際離故實無成就，自性空故無生無滅，知一切諸法性相如，是故不見有法可生疲厭及疲厭者。所以者何？菩薩知一切法無二故，知生死性與涅槃性等，知涅槃性與一切法性等，知一切法性與無性等故，亦不恃不著。知一切諸法過去際未來際無自性，以定力故，誓願力故，不起于定而能現一切所作。」

爾時，生疑菩薩問虛空藏菩薩言：「唯愿大士說諸菩薩三昧行業。何謂三昧？何謂行三昧業者？」

虛空藏菩薩答生疑菩薩言：「善男子！有八萬四千種諸三昧門，此諸三昧門能總攝一切諸餘三昧。

「何等是八萬四千三昧門？善男子！菩薩有三昧名曰不忘菩提心，能成就不散亂行。有三昧名曰降伏，能凈淳至。有三昧名曰不顯行，能究竟成就不退所作。有三昧名曰不依，能增進成就畢竟。有三昧名曰無垢，能成就白心。有三昧名曰照耀，能開示善法。有三昧名曰真凈，能回一切魔行。有三昧名曰踴出，終不為外道諸論之所降伏。有三昧名曰舍離，能調伏一切諸煩惱結。有三昧名回伏，能令一切入真實道。有三昧名曰轉進，能離聲聞辟支佛地。有三昧名曰樂游，能不厭生死。有三昧名曰趣向，能從一地至一地故。

「有

【現代漢語翻譯】 現代漢語譯本：諸法（生質）的產生，沒有作者也沒有受者，是因緣和合而產生的。這些因緣和合而產生的諸法也沒有實體，因為它們的本源是空性的，本源是離散的，所以實際上沒有成就。它們的自性是空性的，所以沒有生也沒有滅。菩薩了知一切諸法的本性和現象都是如此，因此不會因為諸法的生起而感到疲倦厭煩，也不會有感到疲倦厭煩的人。這是為什麼呢？因為菩薩知道一切諸法都是不二的，知道生死（samsara）的本性與涅槃（nirvana）的本性是相同的，知道涅槃的本性與一切諸法的本性是相同的，知道一切諸法的本性與無性是相同的，所以既不執著也不依賴。菩薩知道一切諸法的過去際和未來際都沒有自性，憑藉禪定（samadhi）的力量和誓願的力量，即使不從禪定中出來，也能顯現一切所作的事業。

當時，生疑菩薩問虛空藏菩薩說：『希望大士為我們講解菩薩的三昧（samadhi）行業。什麼是三昧？什麼是修行三昧業的人？』

虛空藏菩薩回答生疑菩薩說：『善男子！有八萬四千種三昧法門，這些三昧法門能夠總攝一切其他的三昧。』

『什麼是八萬四千三昧法門呢？善男子！菩薩有一種三昧叫做不忘菩提心（bodhicitta），能夠成就不會散亂的修行。有一種三昧叫做降伏，能夠凈化達到純粹。有一種三昧叫做不顯行，能夠究竟成就不會退轉的所作。有一種三昧叫做不依，能夠增進成就究竟。有一種三昧叫做無垢，能夠成就清凈的心。有一種三昧叫做照耀，能夠開示善法。有一種三昧叫做真凈，能夠迴轉一切魔的行徑。有一種三昧叫做踴出，永遠不會被外道的各種理論所降伏。有一種三昧叫做舍離，能夠調伏一切煩惱的結縛。有一種三昧叫做回伏，能夠使一切進入真實的道路。有一種三昧叫做轉進，能夠離開聲聞（sravaka）和辟支佛（pratyekabuddha）的境界。有一種三昧叫做樂游，能夠不厭倦生死。有一種三昧叫做趣向，能夠從一個菩薩的階位到達另一個菩薩的階位。

『還有一種三昧叫做』

【English Translation】 English version: The arising of phenomena (svabhava), there is no author nor receiver; they arise due to the aggregation of causes and conditions. These phenomena that arise from the aggregation of causes and conditions also have no substance, because their origin is emptiness, their origin is separate, so in reality there is no accomplishment. Their self-nature is emptiness, so there is no birth and no death. Bodhisattvas understand that the nature and appearance of all phenomena are like this, therefore they do not feel weary or disgusted by the arising of phenomena, nor is there anyone who feels weary or disgusted. Why is this? Because Bodhisattvas know that all phenomena are non-dual, they know that the nature of samsara (birth and death) is the same as the nature of nirvana, they know that the nature of nirvana is the same as the nature of all phenomena, and they know that the nature of all phenomena is the same as non-nature, so they neither cling nor depend. Bodhisattvas know that the past and future of all phenomena have no self-nature, and by the power of samadhi (meditative concentration) and the power of vows, they can manifest all their actions without arising from samadhi.

At that time, Bodhisattva Sheng Yi (Doubtful Mind) asked Bodhisattva Xu Kong Zang (Akasagarbha, Treasury of Space): 'May the great one explain the samadhi practices of Bodhisattvas. What is samadhi? What are those who practice samadhi?'

Bodhisattva Xu Kong Zang answered Bodhisattva Sheng Yi: 'Good man! There are eighty-four thousand kinds of samadhi gates, and these samadhi gates can encompass all other samadhis.'

'What are the eighty-four thousand samadhi gates? Good man! There is a samadhi of Bodhisattvas called 'Not Forgetting Bodhicitta (the mind of enlightenment),' which can accomplish non-distracted practice. There is a samadhi called 'Subduing,' which can purify to the utmost. There is a samadhi called 'Non-Manifesting Practice,' which can ultimately accomplish non-retrogressing actions. There is a samadhi called 'Non-Relying,' which can advance to ultimate accomplishment. There is a samadhi called 'Immaculate,' which can accomplish a pure mind. There is a samadhi called 'Illuminating,' which can reveal good dharmas. There is a samadhi called 'True Purity,' which can turn back all demonic actions. There is a samadhi called 'Leaping Forth,' which will never be subdued by the various theories of external paths. There is a samadhi called 'Renunciation,' which can subdue all the bonds of afflictions. There is a samadhi called 'Turning Back,' which can lead all to the true path. There is a samadhi called 'Advancing,' which can leave the realms of sravakas (hearers) and pratyekabuddhas (solitary realizers). There is a samadhi called 'Joyful Wandering,' which can not be weary of samsara. There is a samadhi called 'Approaching,' which can go from one Bodhisattva stage to another.'

There is also a samadhi called '

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三昧名曰怡懌，能成就悅可大眾故。有三昧名無礙光，能於一切眾產生就等心。有三昧名曰知所作，能順一切所作不逆故。有三昧名曰師子相，能成就大眾無所畏。有三昧名曰心勇，能降伏四魔。有三昧名曰蓮華莊嚴，能成就不染世法。有三昧名曰光莊嚴，能普照諸佛世界。有三昧名曰清涼，能斷離憎愛故。有三昧名曰幢相，能成就一切佛法光明故。有三昧名曰炬王，能成就大智慧光明。

「有三昧名曰日光，能成就斷除無明闇冥。有三昧名曰集德，能成就辭辯無盡。有三昧名曰那羅延，能成就金剛身。有三昧名曰堅固，能成就不掉動心。有三昧名曰彌樓幢，能成就不見頂相。有三昧名曰堅自在，能成就度本願。有三昧名曰金剛士，能成就不退諸通。有三昧名曰金剛場，能成就升于道場。有三昧名曰喻如金剛，善能鑒徹一切諸法。有三昧名曰行王，能觀一切眾生心行。有三昧名曰慧王，能成就勝智，知諸根滿足、未滿足者。有三昧名曰隨類，能成就隨眾生性而為說法。有三昧名曰修一切諸身，能成就法身。

「有三昧名曰不眴，能得成就無礙見見諸如來。有三昧名曰無諍，能得分別一切因緣。有三昧名曰無垢輪，能得成就轉妙法輪。有三昧名曰電光，能得覺諸法因緣。有三昧名曰善分別，能知諸界盡同一

【現代漢語翻譯】 現代漢語譯本 有一種三昧（Samadhi，禪定）名為『怡懌』，能夠成就使大眾喜悅的能力。有一種三昧名為『無礙光』，能夠對一切眾生生起平等心。有一種三昧名為『知所作』，能夠順應一切所作而不違逆。有一種三昧名為『師子相』，能夠成就大眾無所畏懼。有一種三昧名為『心勇』，能夠降伏四魔（煩惱魔、五蘊魔、死魔、天魔）。有一種三昧名為『蓮華莊嚴』，能夠成就對世間法不染著。有一種三昧名為『光莊嚴』，能夠普照諸佛世界。有一種三昧名為『清涼』，能夠斷離憎恨和愛慾。有一種三昧名為『幢相』，能夠成就一切佛法光明。有一種三昧名為『炬王』，能夠成就大智慧光明。 有一種三昧名為『日光』，能夠成就斷除無明（Avidya，無知）的黑暗。有一種三昧名為『集德』，能夠成就無盡的辯才。有一種三昧名為『那羅延』（Narayana，毗濕奴神），能夠成就金剛身。有一種三昧名為『堅固』，能夠成就心不搖動。有一種三昧名為『彌樓幢』（Sumeru，須彌山），能夠成就看不見頂相。有一種三昧名為『堅自在』，能夠成就度化眾生的本願。有一種三昧名為『金剛士』，能夠成就諸神通不退轉。有一種三昧名為『金剛場』，能夠成就升于道場。有一種三昧名為『喻如金剛』，能夠善於洞察一切諸法。有一種三昧名為『行王』，能夠觀察一切眾生的心行。有一種三昧名為『慧王』，能夠成就殊勝的智慧，知道諸根（眼、耳、鼻、舌、身、意）圓滿和不圓滿的情況。有一種三昧名為『隨類』，能夠成就隨順眾生的根性而為說法。有一種三昧名為『修一切諸身』，能夠成就法身。 有一種三昧名為『不眴』，能夠成就無礙的見解，見到諸如來（Tathagata，佛）。有一種三昧名為『無諍』，能夠分別一切因緣。有一種三昧名為『無垢輪』，能夠成就轉妙法輪。有一種三昧名為『電光』，能夠覺悟諸法的因緣。有一種三昧名為『善分別』，能夠知道諸界（欲界、色界、無色界）最終都是同一的。

【English Translation】 English version There is a samadhi (meditative absorption) called 'Joyful Delight,' which can accomplish the ability to please the masses. There is a samadhi called 'Unobstructed Light,' which can generate an equal mind towards all sentient beings. There is a samadhi called 'Knowing What to Do,' which can comply with all actions without opposition. There is a samadhi called 'Lion Appearance,' which can accomplish fearlessness for the masses. There is a samadhi called 'Courageous Mind,' which can subdue the four maras (demons: the Mara of defilements, the Mara of the aggregates, the Mara of death, and the Mara of the gods). There is a samadhi called 'Lotus Adornment,' which can accomplish non-attachment to worldly dharmas. There is a samadhi called 'Light Adornment,' which can illuminate all Buddha worlds. There is a samadhi called 'Coolness,' which can sever hatred and desire. There is a samadhi called 'Banner Appearance,' which can accomplish the light of all Buddha dharmas. There is a samadhi called 'Torch King,' which can accomplish the light of great wisdom. There is a samadhi called 'Sunlight,' which can accomplish the cutting off of the darkness of ignorance (Avidya). There is a samadhi called 'Accumulation of Virtues,' which can accomplish endless eloquence. There is a samadhi called 'Narayana,' which can accomplish a diamond body. There is a samadhi called 'Firmness,' which can accomplish an unmoving mind. There is a samadhi called 'Sumeru Banner,' which can accomplish not seeing the top of the head. There is a samadhi called 'Firm Self-Mastery,' which can accomplish the original vow to liberate beings. There is a samadhi called 'Diamond Warrior,' which can accomplish non-regression in all spiritual powers. There is a samadhi called 'Diamond Field,' which can accomplish ascending to the Bodhi-mandala. There is a samadhi called 'Like a Diamond,' which is good at penetrating all dharmas. There is a samadhi called 'King of Conduct,' which can observe the mental activities of all sentient beings. There is a samadhi called 'King of Wisdom,' which can accomplish superior wisdom, knowing which faculties (eyes, ears, nose, tongue, body, mind) are complete and incomplete. There is a samadhi called 'Following Kind,' which can accomplish teaching the Dharma according to the nature of sentient beings. There is a samadhi called 'Cultivating All Bodies,' which can accomplish the Dharma body. There is a samadhi called 'Unblinking,' which can accomplish unobstructed vision, seeing all the Tathagatas (Buddhas). There is a samadhi called 'Non-Contention,' which can distinguish all causes and conditions. There is a samadhi called 'Immaculate Wheel,' which can accomplish turning the wonderful Dharma wheel. There is a samadhi called 'Lightning Flash,' which can awaken to the causes and conditions of all dharmas. There is a samadhi called 'Good Discrimination,' which can know that all realms (desire realm, form realm, formless realm) are ultimately the same.

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界。有三昧名曰莊嚴王，能得成就相好。有三昧名曰隨解王，能以一音報於一切。有三昧名曰不分別法界，能知一切三昧同一三昧。有三昧名曰堅固，能得不退于諸法性。有三昧名曰不可壞，能知諸法同於法性。

「有三昧名曰無終，能知本際非際。有三昧名曰無作，能成就如如無有變易。有三昧名曰無動，能知諸法平等如虛空。有三昧名曰凈住，能得成就諸波羅蜜。有三昧名曰善攝，能成就四攝法。有三昧名曰等行，能得成就四梵行。有三昧名曰無礙觀，能得成就諸助道法。有三昧名曰海印，能得總持諸佛所說。有三昧名曰空，能斷一切諸見。有三昧名曰無相，能斷一切諸覺。有三昧名曰無愿，能得凈成就一切諸愿。有三昧名曰決了，能得成就無生法忍。

「有三昧名曰不脫，能得成就不失所聞法。有三昧名曰無翳，能以善說悅可眾生。有三昧名曰得豐，能得成就寶手。有三昧名曰法雲，能雨一切法門。有三昧名曰寶莊嚴，能得成就不斷三寶勝種。有三昧名曰無比，能成就智所作業。有三昧名曰虛空門，能得離一切障礙。有三昧名曰智印，能得遍知一切諸法。有三昧名曰見現在諸佛，能得成就諸如來功德。有三昧名曰選擇寂靜如意，能得成就離於本際。有三昧名曰分別一相法門，能得成就於未來世說一

相法門。有三昧名曰了知一切法平等性，能得成就解了一切經書。有三昧名曰集諸功德，能得潤益一切眾生。

「有三昧名曰遊戲神通，能得成就不思議解脫。有三昧名曰自覺，能入如來秘密之藏。有三昧名曰首楞嚴，能于菩薩地中乃至示大涅槃。有三昧名曰遍至，能得成就在在現生。有三昧名曰灌頂王，能得成就菩薩所行無餘。有三昧名曰無勝，能得成就如來十力。有三昧名曰無盡，能得成就四無所畏。有三昧名曰無等，能得成就佛不共法。有三昧名曰愿王，能得成就諸所聞法，自利利彼功不唐捐。有三昧名曰善入無垢印，能現前覺了一切佛法。有三昧名曰善知覺，能得成就薩婆若智無有遺余。有三昧名曰盡無邊，能得成就一切佛事受行無餘。

「善男子！此謂八萬四千三昧門。以此等為首，菩薩坐道場時，便得八萬四千諸三昧門，一一三昧，以無量阿僧祇百千萬億三昧以為眷屬。

「善男子！是諸三昧能知八萬四千種眾生諸所行法，亦能顯現八萬四千法聚。善男子！是為略說諸菩薩行，及諸佛法藏少分，而諸菩薩行無量無邊，諸佛法藏不可思議。」

爾時，虛空藏菩薩說是法時，有萬六千菩薩得柔順忍，無量三昧而現在前；復有八萬四千眾生髮阿耨多羅三藐三菩提心。

爾時，世

【現代漢語翻譯】 現代漢語譯本 在相法門中，有一種三昧（Samadhi，禪定）名為『了知一切法平等性』，能夠成就並理解一切經書。有一種三昧名為『集諸功德』，能夠利益一切眾生。 有一種三昧名為『遊戲神通』，能夠成就不可思議的解脫。有一種三昧名為『自覺』，能夠進入如來（Tathagata，佛）秘密的寶藏。有一種三昧名為『首楞嚴』（Shurangama，一種強大的禪定），能夠在菩薩（Bodhisattva，追求覺悟的修行者）的修行階段，乃至示現大涅槃（Parinirvana，最終的解脫）。有一種三昧名為『遍至』，能夠成就隨時隨地顯現化身。有一種三昧名為『灌頂王』，能夠成就菩薩所行的一切修行，無有遺余。有一種三昧名為『無勝』，能夠成就如來十力（Tathagata's Ten Powers，佛的十種力量）。有一種三昧名為『無盡』，能夠成就四無所畏（Four Fearlessnesses，佛的四種無畏懼的品質）。有一種三昧名為『無等』，能夠成就佛不共法（Buddha's Unique Qualities，佛獨有的品質）。有一種三昧名為『愿王』，能夠成就所聽聞的一切佛法，自利利他，功德不會白費。有一種三昧名為『善入無垢印』，能夠現前覺悟一切佛法。有一種三昧名為『善知覺』，能夠成就薩婆若智（Sarvajna，一切智），無有遺余。有一種三昧名為『盡無邊』，能夠成就一切佛事，受持修行無有遺余。 『善男子！』這就是所謂的八萬四千三昧門。以這些三昧為首，菩薩在道場修行時，便能獲得八萬四千種三昧門，每一種三昧都有無量阿僧祇（Asamkhya，極大的數字）百千萬億的三昧作為眷屬。 『善男子！』這些三昧能夠了解八萬四千種眾生所修行的法門，也能夠顯現八萬四千法聚。『善男子！』這只是簡略地說明了菩薩的修行和諸佛法藏的少部分，而菩薩的修行是無量無邊的，諸佛的法藏是不可思議的。 當時，虛空藏菩薩（Akasagarbha Bodhisattva，一位菩薩的名字）在宣說此法時，有一萬六千菩薩獲得了柔順忍（Ksanti，忍辱），無量的三昧也隨之顯現；又有八萬四千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。 當時，世

【English Translation】 English version In the Dharma Gate of Characteristics, there is a samadhi (meditative absorption) called 'Understanding the Equality of All Dharmas,' which enables one to achieve and comprehend all scriptures. There is a samadhi called 'Gathering All Merits,' which enables one to benefit all sentient beings. There is a samadhi called 'Playful Supernatural Powers,' which enables one to achieve inconceivable liberation. There is a samadhi called 'Self-Awareness,' which enables one to enter the secret treasury of the Tathagata (Buddha). There is a samadhi called 'Shurangama' (a powerful samadhi), which enables one to demonstrate, in the stages of a Bodhisattva's (a being seeking enlightenment) practice, even the Great Parinirvana (final liberation). There is a samadhi called 'Universally Reaching,' which enables one to manifest embodiments anywhere and anytime. There is a samadhi called 'Crowning King,' which enables one to accomplish all the practices of a Bodhisattva, without any remainder. There is a samadhi called 'Unsurpassed,' which enables one to achieve the Tathagata's Ten Powers (Buddha's ten powers). There is a samadhi called 'Inexhaustible,' which enables one to achieve the Four Fearlessnesses (Buddha's four qualities of fearlessness). There is a samadhi called 'Unequaled,' which enables one to achieve the Buddha's Unique Qualities (qualities unique to a Buddha). There is a samadhi called 'King of Vows,' which enables one to achieve all the Dharma teachings one has heard, benefiting oneself and others, and one's merits will not be in vain. There is a samadhi called 'Skillful Entry into the Immaculate Seal,' which enables one to directly realize all the Buddha's teachings. There is a samadhi called 'Skillful Knowing Awareness,' which enables one to achieve Sarvajna (omniscience), without any remainder. There is a samadhi called 'Exhausting the Boundless,' which enables one to accomplish all the Buddha's activities, receiving and practicing them without any remainder. 'Good man!' These are what are called the eighty-four thousand samadhi gates. With these samadhis as the foremost, when a Bodhisattva practices in the Bodhimanda (place of enlightenment), they will obtain eighty-four thousand samadhi gates, and each samadhi has countless Asamkhya (immeasurable number) hundreds of millions of billions of samadhis as its retinue. 'Good man!' These samadhis can understand the practices of the eighty-four thousand kinds of sentient beings, and can also manifest the eighty-four thousand Dharma aggregates. 'Good man!' This is just a brief explanation of the Bodhisattva's practices and a small portion of the Buddha's Dharma treasury, while the Bodhisattva's practices are immeasurable and boundless, and the Buddha's Dharma treasury is inconceivable. At that time, when Akasagarbha Bodhisattva (a Bodhisattva's name) was expounding this Dharma, sixteen thousand Bodhisattvas attained the Ksanti (patience) of gentleness, and countless samadhis also manifested; and eighty-four thousand sentient beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World

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尊贊虛空藏菩薩言：「善哉，善哉！善男子！快說是諸三昧法門，善說如來勝智，如汝自身證行此法不從他得。」

爾時，生疑菩薩合掌白虛空藏言：「希有，大士！乃能成就如是不可思議功德，不從他聞，而能入于如來勝智行處，我亦愿樂欲令一切眾生得此不可思議法如來行處。」

爾時，大德舍利弗問生疑菩薩言：「善男子！誰為汝作此生疑名也？」

生疑菩薩答舍利弗言：「菩提心為我作此生疑名。所以然者？若不發菩提心，于佛法中終不生疑。其有發阿耨多羅三藐三菩提心者，其人於一切佛法則生疑惑，為欲現知明瞭一切佛法故。譬如灌頂剎利王最大太子成就王相，應作國主，次父之後應紹王位。是故，其子每常咨問治國之法：『我當云何監領國事？』大德舍利弗！菩薩摩訶薩亦復如是，畢竟發阿耨多羅三藐三菩提心者，次如來后亦應紹繼無上法王尊位，亦常思惟咨問一切智相應之法，我等應當云何持無上法王法也？是故亦於一切佛法每常生疑。大德舍利弗！當知以此因緣由菩提心故立此生疑名也。」

生疑菩薩復語舍利弗言：「大德！我從昔來不憶值諸佛菩薩及善知識未曾不問諸佛妙法。是故，我真名生疑也。」◎

大方等大集經卷第十六 大正藏第 13 冊 No.

【現代漢語翻譯】 現代漢語譯本 虛空藏菩薩讚歎道：『好啊，好啊！善男子！請快說那些三昧法門，好好宣說如來的殊勝智慧，因為你自身證悟修行此法，並非從他人那裡得來。』 當時，生疑菩薩合掌對虛空藏菩薩說：『稀有啊，大士！竟然能夠成就如此不可思議的功德，不是從他人那裡聽聞，就能進入如來殊勝智慧的境界。我也希望能夠讓一切眾生得到這不可思議的如來境界。』 這時，大德舍利弗問生疑菩薩說：『善男子！是誰給你起了這個生疑的名字呢？』 生疑菩薩回答舍利弗說：『菩提心給我起了這個生疑的名字。為什麼這樣說呢？如果不是發了菩提心，對於佛法就不會產生疑問。那些發了阿耨多羅三藐三菩提心（無上正等正覺之心）的人，他們對於一切佛法都會產生疑惑，爲了想要明白地瞭解一切佛法。譬如灌頂的剎利王（古印度貴族）最大的太子，具備了成為國王的資格，應該繼承父親的王位。因此，這個太子常常請教治理國家的方法：『我應當如何管理國家事務呢？』大德舍利弗！菩薩摩訶薩也是如此，畢竟發了阿耨多羅三藐三菩提心的人，在如來之後也應該繼承無上法王的尊位，也常常思考請教與一切智慧相應的法，我們應當如何持有無上法王的法呢？因此，也對於一切佛法常常產生疑問。大德舍利弗！應當知道因為這個因緣，由於菩提心的緣故，才有了生疑這個名字。』 生疑菩薩又對舍利弗說：『大德！我從過去以來，不記得遇到諸佛菩薩和善知識時，沒有不請問諸佛的微妙之法的。因此，我真正的名字就是生疑啊。』

【English Translation】 English version Vajragarbha Bodhisattva praised, 'Excellent, excellent! Good man! Please quickly speak of those samadhi (meditative absorption) dharma (teachings), and well explain the Tathagata's (Buddha's) supreme wisdom, as you have personally realized and practiced this dharma, not having obtained it from others.' At that time, the Bodhisattva 'Born of Doubt' joined his palms and said to Vajragarbha, 'Rare indeed, great being! You are able to achieve such inconceivable merits, not having heard it from others, yet able to enter the realm of the Tathagata's supreme wisdom. I also wish to enable all sentient beings to attain this inconceivable realm of the Tathagata.' Then, the great elder Shariputra asked the Bodhisattva 'Born of Doubt', 'Good man! Who gave you this name, 'Born of Doubt'?' The Bodhisattva 'Born of Doubt' replied to Shariputra, 'The Bodhi mind (enlightenment mind) gave me this name, 'Born of Doubt'. Why is that? If one does not generate the Bodhi mind, one will never have doubts about the Buddha's teachings. Those who have generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, they will have doubts about all the Buddha's teachings, in order to clearly understand all the Buddha's teachings. For example, the eldest prince of a Kshatriya (warrior caste) king who has been crowned, possesses the qualities of a king, and should inherit the throne after his father. Therefore, this prince often inquires about the methods of governing the country: 'How should I manage the affairs of the state?' Great elder Shariputra! The Bodhisattva Mahasattva (great being) is also like this. Having ultimately generated the Anuttara-samyak-sambodhi mind, they should also inherit the supreme Dharma King's position after the Tathagata, and they also constantly contemplate and inquire about the dharma that corresponds to all wisdom. How should we uphold the dharma of the supreme Dharma King? Therefore, they also constantly have doubts about all the Buddha's teachings. Great elder Shariputra! You should know that it is because of this cause, due to the Bodhi mind, that this name 'Born of Doubt' is established.' The Bodhisattva 'Born of Doubt' further said to Shariputra, 'Great elder! Since the past, I do not recall ever encountering Buddhas, Bodhisattvas, or good teachers without asking about the Buddha's wonderful teachings. Therefore, my true name is 'Born of Doubt'.'

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0397 大方等大集經

大方等大集經卷第十七

北涼天竺三藏曇無讖譯◎虛空藏菩薩品第八之四

爾時，虛空藏菩薩白佛言：「世尊！諸佛行處不可思議，菩薩所應行法亦復無量，是故此行不可以少誓莊嚴、不可以少言說、不可以小乘道而得成就。快哉！世尊！唯愿說諸菩薩大誓莊嚴及道莊嚴，菩薩以大誓莊嚴及道莊嚴故，能乘大乘行真實最上出世間道，為當得出世無上大乘，成就一切自然大智。雖未成一切智，能作佛事利益一切。」

佛告虛空藏菩薩言：「善男子！諦聽，諦聽！善思念之。吾當為汝分別解說，諸菩薩大誓莊嚴、乘莊嚴、道莊嚴。」

「唯然，世尊！愿樂欲聞。」

佛言：「善男子！菩薩有二十莊嚴法以自莊嚴，自莊嚴已能乘大乘。何等為二十？善男子！若有菩薩畢竟發阿耨多羅三藐三菩提心，於一切眾生生最勝大悲，生利益眾生心，利益眾生心已，便能莊嚴無上大誓。

「何謂大誓莊嚴？為度未度者大誓莊嚴，乘大船舫故。為解未解者大誓莊嚴，脫虛妄顛倒故。為安未安者大誓莊嚴，安止無畏道故。為未得涅槃者令得涅槃大誓莊嚴，舍五陰重擔故。為常勤給足眾生大誓莊嚴，精進不懈怠故。為不捨無量生死大誓莊嚴，不疲厭故。為悅可一切諸佛

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第十七 北涼天竺三藏曇無讖譯 虛空藏菩薩品第八之四 那時，虛空藏菩薩（Bodhisattva Akasagarbha）對佛說：「世尊！諸佛的行處不可思議，菩薩所應修行的法門也同樣無量無邊，因此，這種修行不能用少許的誓願來莊嚴，不能用少許的言語來表達，也不能用小乘道來成就。太好了！世尊！我希望您能講說諸菩薩的大誓莊嚴和道莊嚴，菩薩因為有大誓莊嚴和道莊嚴，才能乘坐大乘，修行真實最上出世間的道路，最終能夠證得出世無上大乘，成就一切自然大智。即使尚未成就一切智，也能做佛事，利益一切眾生。」 佛告訴虛空藏菩薩說：「善男子！仔細聽，仔細聽！好好思考。我將為你們分別解說諸菩薩的大誓莊嚴、乘莊嚴、道莊嚴。」 「是的，世尊！我們很樂意聽聞。」 佛說：「善男子！菩薩有二十種莊嚴法來莊嚴自己，自我莊嚴后才能乘坐大乘。這二十種是什麼呢？善男子！如果有菩薩最終發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺），對一切眾生生起最殊勝的大悲心，生起利益眾生的心，生起利益眾生的心后，就能莊嚴無上大誓。 「什麼叫做大誓莊嚴呢？爲了度脫尚未被度脫的眾生而發大誓莊嚴，就像乘坐大船一樣。爲了開解尚未被開解的眾生而發大誓莊嚴，讓他們脫離虛妄顛倒。爲了安頓尚未被安頓的眾生而發大誓莊嚴，讓他們安止於無畏之道。爲了讓尚未得到涅槃的眾生得到涅槃而發大誓莊嚴，讓他們捨棄五陰的重擔。爲了常常勤奮地滿足眾生的需求而發大誓莊嚴，精進而不懈怠。爲了不捨棄無量生死而發大誓莊嚴，不感到疲憊厭倦。爲了使一切諸佛歡喜而發大誓莊嚴。

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 17 Translated by Tripitaka Dharmaraksha of North Liang, India Chapter 8, Section 4: The Bodhisattva Akasagarbha At that time, the Bodhisattva Akasagarbha (虛空藏菩薩) said to the Buddha, 'World Honored One! The realms of the Buddhas are inconceivable, and the practices that Bodhisattvas should undertake are also immeasurable. Therefore, these practices cannot be adorned with few vows, cannot be expressed with few words, and cannot be accomplished through the path of the Hinayana. Excellent, World Honored One! I wish you would explain the great vows and adornments of the path of the Bodhisattvas. Because of these great vows and adornments of the path, Bodhisattvas can ride the Mahayana, practice the true and supreme path that transcends the world, and ultimately attain the unsurpassed Mahayana that transcends the world, achieving all-natural great wisdom. Even if they have not yet achieved all-knowing wisdom, they can still perform the work of the Buddha and benefit all beings.' The Buddha said to the Bodhisattva Akasagarbha, 'Good man! Listen carefully, listen carefully! Think well about it. I will explain to you the great vows, the adornments of the vehicle, and the adornments of the path of the Bodhisattvas.' 'Yes, World Honored One! We are eager to hear.' The Buddha said, 'Good man! Bodhisattvas have twenty adornment practices to adorn themselves. Having adorned themselves, they can ride the Mahayana. What are these twenty? Good man! If a Bodhisattva ultimately generates the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and generates the most supreme great compassion for all beings, and generates the mind to benefit all beings, then having generated the mind to benefit all beings, they can adorn the unsurpassed great vows. 'What is meant by the adornment of great vows? To make great vows to liberate those who have not yet been liberated, like boarding a great ship. To make great vows to enlighten those who have not yet been enlightened, so that they may be freed from false delusions. To make great vows to settle those who have not yet been settled, so that they may settle on the path of fearlessness. To make great vows to enable those who have not yet attained Nirvana to attain Nirvana, so that they may cast off the burden of the five skandhas. To make great vows to constantly and diligently fulfill the needs of beings, being diligent and not lazy. To make great vows not to abandon the immeasurable cycle of birth and death, not feeling weary or tired. To make great vows to please all the Buddhas.'

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大誓莊嚴，現前供養恭敬故。為受持一切佛法大誓莊嚴，不斷三寶種故。為受持一切所聞不忘大誓莊嚴，得陀羅尼故。為善說法悅可一切眾生大誓莊嚴，得辯才故。為集無量功德資糧大誓莊嚴，成就相好故。為悅可一切善知識大誓莊嚴，堅固所行故。為遮馳散心大誓莊嚴，生諸禪解脫三昧故。為在阿練若處舍離身命大誓莊嚴，得六通故。為欲大師子吼無所畏懼大誓莊嚴，現前得無我法故。為欲至一切世界大誓莊嚴，欲知一切諸法如幻如夢如影故。為普照嚴飾一切世界大誓莊嚴，凈戒眾受持成就力故。為成就如來十力大誓莊嚴，滿足諸波羅蜜故。為得四無所畏大誓莊嚴，如所說行故。為盡得十八不共法大誓莊嚴，如所聞菩薩地法不戲論故。

「善男子！是為諸菩薩二十大誓莊嚴，以此莊嚴力故能乘于大乘。菩薩以此自莊嚴力故，斷三惡趣因緣，是名莊嚴。具足善為諸佛所護持，是名莊嚴。隨所欲至便得往生，是名莊嚴。舍一切胞胎能化生諸佛前，是名莊嚴。能行無諍身口意業，是名莊嚴。住不放逸行為諸天世人之所恭敬，是名莊嚴。善通達三脫門而不證實際，是名莊嚴。一切無我法皆現在前而猶不捨大誓莊嚴，是名莊嚴。是為菩薩具足大誓莊嚴。

「云何名為莊嚴菩薩乘？善男子！乘者謂無量也，無邊崖故

【現代漢語翻譯】 現代漢語譯本： 爲了莊嚴偉大的誓願，爲了當下供養和恭敬的緣故。爲了受持一切佛法，莊嚴偉大的誓願，爲了不斷絕三寶的種子。爲了受持一切所聞而不忘，莊嚴偉大的誓願，爲了獲得陀羅尼（總持）。爲了善於說法，使一切眾生喜悅，莊嚴偉大的誓願，爲了獲得辯才。爲了積聚無量功德資糧，莊嚴偉大的誓願，爲了成就相好。爲了使一切善知識喜悅，莊嚴偉大的誓願，爲了堅定所行。爲了遮止散亂的心，莊嚴偉大的誓願，爲了生出各種禪定、解脫和三昧。爲了在阿練若（寂靜處）捨棄身命，莊嚴偉大的誓願，爲了獲得六神通。爲了想要發出大師子吼而無所畏懼，莊嚴偉大的誓願，爲了當下獲得無我之法。爲了想要到達一切世界，莊嚴偉大的誓願，爲了想要知道一切諸法如幻、如夢、如影。爲了普遍照耀和莊嚴一切世界，莊嚴偉大的誓願，爲了清凈的戒律和眾生的受持成就的力量。爲了成就如來的十力，莊嚴偉大的誓願，爲了圓滿各種波羅蜜（到彼岸）。爲了獲得四無所畏，莊嚴偉大的誓願，爲了如所說而行。爲了完全獲得十八不共法，莊嚴偉大的誓願，爲了如所聞的菩薩地法而不戲論。 『善男子！』這就是諸菩薩的二十大誓願莊嚴，憑藉這種莊嚴的力量，能夠乘坐大乘。菩薩憑藉這種自我莊嚴的力量，斷絕三惡趣的因緣，這叫做莊嚴。具足善行，為諸佛所護持，這叫做莊嚴。隨心所欲就能往生，這叫做莊嚴。捨棄一切胞胎，能夠化生在諸佛面前，這叫做莊嚴。能夠行無諍的身口意業，這叫做莊嚴。安住于不放逸的行為，為諸天世人所恭敬，這叫做莊嚴。善於通達三解脫門而不證實際，這叫做莊嚴。一切無我之法都現在眼前，卻仍然不捨棄大誓願的莊嚴，這叫做莊嚴。這就是菩薩具足的大誓願莊嚴。 『云何名為莊嚴菩薩乘？』善男子！乘的意思是無量，因為沒有邊際的緣故。

【English Translation】 English version: For the solemnity of great vows, for the sake of present offerings and reverence. For upholding all the Buddha's teachings, solemnity of great vows, for not cutting off the seeds of the Three Jewels. For upholding all that is heard without forgetting, solemnity of great vows, for attaining Dharani (total retention). For being skilled in speaking Dharma, making all sentient beings joyful, solemnity of great vows, for attaining eloquence. For accumulating immeasurable merits and resources, solemnity of great vows, for accomplishing excellent marks. For making all good teachers joyful, solemnity of great vows, for firming up one's practice. For restraining the scattered mind, solemnity of great vows, for generating various Dhyana, liberation, and Samadhi. For abandoning body and life in Aranya (secluded places), solemnity of great vows, for attaining the six supernormal powers. For wanting to roar the great lion's roar without fear, solemnity of great vows, for presently attaining the Dharma of no-self. For wanting to reach all worlds, solemnity of great vows, for wanting to know all Dharmas as illusions, dreams, and shadows. For universally illuminating and adorning all worlds, solemnity of great vows, for the power of pure precepts and the upholding of sentient beings. For accomplishing the ten powers of the Tathagata, solemnity of great vows, for fulfilling all Paramitas (perfections). For attaining the four fearlessnesses, solemnity of great vows, for practicing as spoken. For completely attaining the eighteen unshared Dharmas, solemnity of great vows, for not engaging in idle talk about the Bodhisattva's ground Dharma as heard. 'Good man! These are the twenty great vows of solemnity of the Bodhisattvas, by the power of this solemnity, they are able to ride the Great Vehicle. Bodhisattvas, by the power of this self-solemnity, cut off the causes of the three evil realms, this is called solemnity. Being complete with good deeds, protected by all Buddhas, this is called solemnity. Being able to be reborn wherever one desires, this is called solemnity. Abandoning all wombs, being able to be born by transformation in front of all Buddhas, this is called solemnity. Being able to practice non-contention in body, speech, and mind, this is called solemnity. Abiding in non-negligent conduct, being revered by gods and humans, this is called solemnity. Being skilled in understanding the three doors of liberation without realizing actuality, this is called solemnity. All Dharmas of no-self are present, yet one does not abandon the solemnity of great vows, this is called solemnity. This is the great vow solemnity that Bodhisattvas possess. 'What is called the solemnity of the Bodhisattva Vehicle?' Good man! Vehicle means immeasurable, because it has no boundaries.

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，普遍一切喻如虛空，廣大容受一切眾生故，不與聲聞辟支佛共，是故名大乘。

「複次，乘者以正住四攝法為輪，以真凈十善業為輻，以凈功德資糧為轂，以堅固淳至畢竟為輨轄釘鑷，以善成就諸禪解脫三昧為轅，以四無量心為善調，以善知識為御，以知時非時為發動，以無常苦空無我之音為驅策，以七覺寶繩為鞦纼，以凈五根為索帶，以弘普端直大悲為旒幢，以四正勤為網，以四念處為安詳，以四神足為速進，以勝五力爲鑑陣，以八聖道為直進，於一切眾生無障礙慧明以為軒。以無住六波羅蜜迴向薩婆若，以無等四諦度到彼岸，是為大乘。

「此乘諸佛所受，聲聞辟支佛所觀，一切菩薩所乘，釋梵護世所應敬禮，一切眾生所應供養，一切智者所應讚歎，一切世間所應歸趣，一切怨憎不能輕毀，一切諸魔不能破壞，一切外道不能測量，一切世智不能與競。此乘殊勝無能遏者，一切賢聖之所守護，此乘隨愿能至一切佛界故。此乘普照，能放縵網光明故。此乘有大名稱，能出法門故。此乘強，志不退還故。此乘堅牢，不懈緩故。此乘正住，不傾動故。此乘眾事備具，能滿一切所愿故。善男子！是名大乘諸大誓莊嚴。

「菩薩乘此乘，乘此乘已能從一地至於一地是其莊嚴，能捨諸地過患是其莊嚴，能捨

【現代漢語翻譯】 現代漢語譯本：普遍地，它像虛空一樣，廣大地容納一切眾生，不與聲聞（Shravaka，指聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，指獨自覺悟而未教導他人的人）共同，因此被稱為大乘（Mahayana，佛教的一個主要流派，強調菩薩的修行）。 其次，這個『乘』（Yana，指運載眾生到達解脫彼岸的工具或方法）以正確地安住四攝法（Catuh-samgraha-vastuni，菩薩用來攝受眾生的四種方法：佈施、愛語、利行、同事）為輪子，以真實清凈的十善業（Dasa-kusala-karma-pathani，身口意三方面的十種善行）為輪輻，以清凈的功德資糧（Punya-sambhāra，積累功德的資糧）為輪轂，以堅固純粹的究竟為軸心，以善於成就的諸禪定（Dhyana，通過冥想達到的精神狀態）、解脫（Vimoksha，從束縛中解脫）和三昧（Samadhi，專注的精神狀態）為車轅，以四無量心（Catur-apramana，慈、悲、喜、舍四種無限的善心）為善調，以善知識（Kalyana-mitra，指導修行的人）為御者，以知時非時為發動，以無常（Anitya，一切事物都在變化）、苦（Duhkha，生命中固有的痛苦）、空（Shunyata，一切事物沒有自性）和無我（Anatman，沒有永恒不變的自我）之音為驅策，以七覺寶繩（Sapta-bodhyanga，七種覺悟的因素）為韁繩，以清凈的五根（Panca-indriyani，信、精進、念、定、慧五種能力）為索帶，以弘大普遍端正的大悲心（Maha-karuna，對一切眾生的大慈悲心）為旗幟，以四正勤（Cattari-sammappadhana，已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）為網，以四念處（Cattaro-satipatthana，身、受、心、法四種觀照）為安詳，以四神足（Cattaro-iddhipada，欲、勤、心、觀四種成就神通的基礎）為速進，以殊勝的五力（Panca-balani，信、精進、念、定、慧五種力量）爲鑑陣，以八聖道（Arya-astangika-marga，正見、正思惟、正語、正業、正命、正精進、正念、正定）為直進，以對一切眾生無障礙的智慧光明為車廂。以無住（Apratisthita，不執著于任何事物）的六波羅蜜（Sat-paramita，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）迴向薩婆若（Sarvajna，一切智），以無等的四諦（Arya-catuh-satya，苦、集、滅、道四種真理）度到彼岸，這就是大乘。 這個『乘』是諸佛所受持的，聲聞和辟支佛所觀察的，一切菩薩所乘坐的，釋（Shakra，帝釋天）、梵（Brahma，梵天）和護世（Lokapala，守護世界的諸神）所應敬禮的，一切眾生所應供養的，一切智者所應讚歎的，一切世間所應歸向的，一切怨恨憎惡者不能輕視毀壞的，一切諸魔不能破壞的，一切外道不能測量的，一切世俗智慧不能與之競爭的。這個『乘』殊勝無比，沒有能阻礙它的，一切賢聖所守護的，這個『乘』隨愿能到達一切佛界。這個『乘』普照一切，能放出無邊光明的網。這個『乘』有大名稱，能開出法門。這個『乘』強大，志向不退轉。這個『乘』堅固，不懈怠。這個『乘』正住，不傾動。這個『乘』眾事完備，能滿足一切願望。善男子！這就是大乘的諸大誓願莊嚴。 菩薩乘坐這個『乘』，乘坐這個『乘』后能從一地（Bhumi，菩薩修行的階段）到達另一地，這是它的莊嚴；能捨棄諸地的過患，這是它的莊嚴；能捨棄……

【English Translation】 English version: Universally, it is like space, vast and accommodating all sentient beings, not shared with Shravakas (those who practice by listening to the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others), therefore it is called Mahayana (the Great Vehicle, a major branch of Buddhism emphasizing the bodhisattva path). Furthermore, this 'vehicle' (Yana, referring to the means or method of transporting beings to the shore of liberation) takes the correct abiding in the Four Means of Attraction (Catuh-samgraha-vastuni, the four methods used by bodhisattvas to gather beings: giving, kind speech, beneficial action, and cooperation) as its wheels, the truly pure Ten Virtuous Actions (Dasa-kusala-karma-pathani, ten virtuous actions in body, speech, and mind) as its spokes, the pure accumulation of merit (Punya-sambhāra, the accumulation of meritorious resources) as its hub, the firm and pure ultimate as its axle, the well-achieved states of meditation (Dhyana, mental states achieved through meditation), liberation (Vimoksha, freedom from bondage), and samadhi (Samadhi, a state of focused concentration) as its shafts, the Four Immeasurables (Catur-apramana, the four boundless virtues of loving-kindness, compassion, joy, and equanimity) as its well-tuned mechanism, a good teacher (Kalyana-mitra, a spiritual guide) as its driver, knowing the right time and wrong time as its activation, the sound of impermanence (Anitya, the changing nature of all things), suffering (Duhkha, the inherent pain of life), emptiness (Shunyata, the lack of inherent existence), and no-self (Anatman, the absence of a permanent self) as its driving force, the Seven Factors of Enlightenment (Sapta-bodhyanga, the seven factors of awakening) as its reins, the pure Five Faculties (Panca-indriyani, the five faculties of faith, effort, mindfulness, concentration, and wisdom) as its straps, the vast, universal, upright, and great compassion (Maha-karuna, great compassion for all beings) as its banner, the Four Right Exertions (Cattari-sammappadhana, the four efforts to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen) as its net, the Four Foundations of Mindfulness (Cattaro-satipatthana, the four contemplations of body, feeling, mind, and phenomena) as its composure, the Four Bases of Psychic Power (Cattaro-iddhipada, the four bases of psychic power: desire, effort, mind, and investigation) as its swift progress, the superior Five Powers (Panca-balani, the five powers of faith, effort, mindfulness, concentration, and wisdom) as its shield, the Noble Eightfold Path (Arya-astangika-marga, the path of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) as its direct path, and the unobstructed light of wisdom towards all beings as its carriage. It directs the non-abiding (Apratisthita, not clinging to anything) Six Perfections (Sat-paramita, the six perfections of giving, morality, patience, effort, meditation, and wisdom) towards Sarvajna (omniscience), and crosses to the other shore with the unequaled Four Noble Truths (Arya-catuh-satya, the four truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). This is the Mahayana. This 'vehicle' is embraced by all Buddhas, observed by Shravakas and Pratyekabuddhas, ridden by all Bodhisattvas, revered by Shakra (the king of the gods), Brahma (the creator god), and the world protectors (Lokapala, the guardians of the world), should be offered to by all sentient beings, praised by all wise ones, should be the destination of all the world, cannot be despised or destroyed by all who harbor resentment and hatred, cannot be destroyed by all demons, cannot be measured by all non-Buddhists, and cannot be competed with by all worldly wisdom. This 'vehicle' is supremely excellent, with nothing that can hinder it, protected by all the wise and holy, this 'vehicle' can reach all Buddha realms according to one's wishes. This 'vehicle' illuminates all, able to emit a boundless net of light. This 'vehicle' has a great name, able to bring forth the Dharma. This 'vehicle' is strong, with a will that does not retreat. This 'vehicle' is firm, without slackness. This 'vehicle' is rightly abiding, without wavering. This 'vehicle' is complete in all matters, able to fulfill all wishes. Good man! This is called the great vows and adornments of the Mahayana. Bodhisattvas ride this 'vehicle', and having ridden this 'vehicle', they can progress from one stage (Bhumi, a stage of bodhisattva practice) to another, this is its adornment; they can abandon the faults of all stages, this is its adornment; they can abandon...

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諸魔業是其莊嚴，能化度眾生是其莊嚴，能凈佛世界是其莊嚴，能現菩薩神變是其莊嚴，能度生死大饑饉是其莊嚴，能入如來行處是其莊嚴。

「善男子！云何菩薩莊嚴道？善男子！菩薩大誓莊嚴及乘大乘已舍一切邪道，舍一切邪道已趣于真實正道到薩婆若。何謂正道耶？所謂不捨善法故行於大欲，不退菩提道故勤修精進，善根不失故行不放逸，不動淳至不沒于所作，必能究竟仰攀上法，求功德資糧無有滿足，求智慧資糧終不廢舍，是為菩薩正道。

「複次，善男子！菩薩道者，所謂四禪、四無量心、四空定、五神通、三福業、三學、六應敬、六念、四攝法、四念處、四正勤、四神足、五根、五力、七覺分、八聖道分、三解脫門、知陰方便、知界方便、知入方便、知諦方便、知因緣方便，是名為道。菩薩得成就此道方便，皆能隨順入六波羅蜜道。所以然者，以菩薩六波羅蜜道，不與一切聲聞辟支佛共故。此道一切諸佛皆所稱歎，從諸如來口出。成就方便菩薩能知一切法實性者，能住出世間六波羅蜜聖道。

「云何為住？善男子！若有菩薩成就自然慧方便而求菩提，於此五受陰中為如實覺故求于菩提，是菩薩知色無常而行佈施，知色苦、知色無我、知色鈍、知色無智，知色如幻、知色如水中月、知色

【現代漢語翻譯】 現代漢語譯本：諸魔的作為是菩薩的莊嚴，能夠化度眾生是菩薩的莊嚴，能夠清凈佛世界是菩薩的莊嚴，能夠顯現菩薩的神通變化是菩薩的莊嚴，能夠度脫生死大饑荒是菩薩的莊嚴，能夠進入如來的行處是菩薩的莊嚴。 『善男子！什麼是菩薩的莊嚴道呢？善男子！菩薩以大誓願來莊嚴自己，並且乘坐大乘已經捨棄一切邪道，捨棄一切邪道之後趨向真實的正道，最終到達薩婆若（一切智）。什麼是正道呢？就是不捨棄善法，因此而行於大欲；不退轉菩提道，因此而勤修精進；善根不失，因此而行不放逸；心志純正不動搖，不沉沒于所作之事，必定能夠究竟地攀登上法；追求功德資糧永不滿足，追求智慧資糧終不廢舍，這就是菩薩的正道。 『再者，善男子！菩薩的道，就是所謂的四禪（四種禪定）、四無量心（慈、悲、喜、舍四種心境）、四空定（四種無色界禪定）、五神通（天眼通、天耳通、他心通、宿命通、神足通）、三福業（佈施、持戒、修定）、三學（戒、定、慧）、六應敬（佛、法、僧、戒、定、慧）、六念（唸佛、念法、念僧、念戒、念施、念天）、四攝法（佈施、愛語、利行、同事）、四念處（身念處、受念處、心念處、法念處）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲神足、勤神足、心神足、觀神足）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）、三解脫門（空解脫門、無相解脫門、無愿解脫門）、知陰方便（瞭解五蘊的方法）、知界方便（瞭解十八界的方法）、知入方便（瞭解十二入的方法）、知諦方便（瞭解四諦的方法）、知因緣方便（瞭解十二因緣的方法），這些都稱為道。菩薩如果成就了這些道的方便，都能夠隨順進入六波羅蜜道。之所以這樣，是因為菩薩的六波羅蜜道，不與一切聲聞、辟支佛共同擁有。此道為一切諸佛所稱讚，從諸如來的口中說出。成就方便的菩薩能夠知道一切法的真實本性，能夠安住于出世間的六波羅蜜聖道。 『什麼是安住呢？善男子！如果有菩薩成就了自然智慧的方便而求菩提，爲了如實覺悟這五受陰（色、受、想、行、識五種蘊）而求菩提，這樣的菩薩知道色是無常而行佈施，知道色是苦、知道色是無我、知道色是遲鈍、知道色是無智，知道色如幻、知道色如水中月、知道色...

【English Translation】 English version: The actions of all demons are his adornment, being able to transform and liberate sentient beings is his adornment, being able to purify the Buddha-lands is his adornment, being able to manifest the bodhisattva's supernatural transformations is his adornment, being able to deliver from the great famine of birth and death is his adornment, being able to enter the place where the Tathagatas walk is his adornment. 『Good man! What is the path of adornment for a bodhisattva? Good man! A bodhisattva adorns himself with great vows and, having embarked on the Great Vehicle, has abandoned all wrong paths. Having abandoned all wrong paths, he proceeds towards the true and correct path, ultimately reaching Sarvajna (all-knowing wisdom). What is the correct path? It is not abandoning good dharmas, and therefore practicing great desire; not retreating from the path of Bodhi, and therefore diligently cultivating vigor; not losing good roots, and therefore practicing non-negligence; with a pure and unwavering mind, not sinking into what has been done, he will surely be able to ultimately ascend to the supreme dharma; seeking merit and resources without satisfaction, seeking wisdom and resources without ever abandoning them. This is the correct path of a bodhisattva. 『Furthermore, good man! The path of a bodhisattva is what is called the four dhyanas (four stages of meditation), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (four stages of formless meditation), the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers), the three meritorious deeds (giving, keeping precepts, and practicing meditation), the three studies (precepts, meditation, and wisdom), the six objects of reverence (Buddha, Dharma, Sangha, precepts, meditation, and wisdom), the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heavenly beings), the four means of gathering (giving, kind speech, beneficial action, and cooperation), the four foundations of mindfulness (mindfulness of the body, feelings, mind, and dharmas), the four right exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and increasing good that has arisen), the four bases of magical power (desire, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (power of faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (discrimination of dharmas, vigor, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the three doors of liberation (emptiness, signlessness, and wishlessness), the skillful means of knowing the skandhas (understanding the five aggregates), the skillful means of knowing the realms (understanding the eighteen realms), the skillful means of knowing the entrances (understanding the twelve entrances), the skillful means of knowing the truths (understanding the four noble truths), and the skillful means of knowing the conditions (understanding the twelve links of dependent origination). These are all called the path. If a bodhisattva achieves these skillful means of the path, he will be able to follow and enter the path of the six paramitas. The reason for this is that the path of the six paramitas of a bodhisattva is not shared with all Sravakas and Pratyekabuddhas. This path is praised by all Buddhas and comes from the mouths of the Tathagatas. A bodhisattva who has achieved skillful means is able to know the true nature of all dharmas and is able to abide in the transcendental holy path of the six paramitas. 『What is abiding? Good man! If a bodhisattva achieves the skillful means of natural wisdom and seeks Bodhi, in order to truly awaken to these five aggregates of reception (form, feeling, perception, mental formations, and consciousness), he seeks Bodhi. Such a bodhisattva knows that form is impermanent and practices giving, knows that form is suffering, knows that form is without self, knows that form is dull, knows that form is without wisdom, knows that form is like an illusion, knows that form is like the moon in water, knows that form...

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如夢、知色如影、知色如響、知色如旋火輪，知色無我、知色無眾生、知色無命、知色無人、知色無主、知色無養，知色空、知色無相、知色無愿、知色無作，知色無生、知色無起、知色無出、知色無形，知色寂靜、知色離，知色無終、知色無成，知色與虛空等、知色如涅槃性，而行佈施。

「菩薩如是行施時，以施離故知色亦離，以色離故知施亦離；以色、施離故知愿亦離，以愿離故知色、施亦離；以色、施、愿離故知菩提亦離，以菩提離故知色、施、愿離，而知一切法同菩提性。

「善男子！是為菩薩出世間檀波羅蜜，受想行亦如是，知識無常應行佈施，知識苦、知識無我，知識鈍、知識無智，知識如幻、知識如野馬、知識如水中月、知識如夢、知識如影、知識如響、知識如旋火輪，知識無我、知識無眾生、知識無命、知識無人、知識無主、知識無養，知識如空、知識無相、知識無愿、知識無作，知識無生、知識無起，知識無出、知識無形，知識寂靜、知識離，知識無終、知識無成就，知識與虛空等、知識如涅槃性，而行佈施。

「菩薩如是行佈施時，以施離故知識亦離，以識離故知施亦離；以識、施離故知愿亦離，以愿離故知識、施亦離；以識、施、愿離故知菩提亦離，以菩提離故知識、施

【現代漢語翻譯】 現代漢語譯本：如同夢境一般認知色（rupa，物質現象），認知色如影子，認知色如回聲，認知色如旋轉的火輪，認知色無我（anatman，無實體），認知色無眾生（sattva，有情），認知色無命（jiva，生命），認知色無人（pudgala，補特伽羅），認知色無主宰，認知色無養育，認知色為空（sunya，空性），認知色無相（animitta，無相），認知色無愿（apranihita，無愿），認知色無作（akara，無作），認知色無生，認知色無起，認知色無出，認知色無形，認知色寂靜，認知色離，認知色無終，認知色無成就，認知色與虛空相等，認知色如涅槃（nirvana，寂滅）的本性，並以此而行佈施（dana，佈施）。 菩薩如此行佈施時，因佈施的離散而知色亦離散，因色的離散而知佈施亦離散；因色與佈施的離散而知愿亦離散，因愿的離散而知色與佈施亦離散；因色、佈施、愿的離散而知菩提（bodhi，覺悟）亦離散，因菩提的離散而知色、佈施、愿亦離散，從而知曉一切法與菩提的本性相同。 善男子！這就是菩薩出世間的檀波羅蜜（danaparamita，佈施波羅蜜），受（vedana，感受）、想（samjna，概念）、行（samskara，意志）也應如此。認知識（vijnana，意識）無常，應行佈施，認知識是苦，認知識無我，認知識遲鈍，認知識無智，認知識如幻，認知識如野馬，認知識如水中月，認知識如夢，認知識如影，認知識如回聲，認知識如旋轉的火輪，認知識無我，認知識無眾生，認知識無命，認知識無人，認知識無主宰，認知識無養育，認知識如空，認知識無相，認知識無愿，認知識無作，認知識無生，認知識無起，認知識無出，認知識無形，認知識寂靜，認知識離，認知識無終，認知識無成就，認知識與虛空相等，認知識如涅槃的本性，並以此而行佈施。 菩薩如此行佈施時，因佈施的離散而知識亦離散，因識的離散而知佈施亦離散；因識與佈施的離散而知愿亦離散，因愿的離散而知識與佈施亦離散；因識、佈施、愿的離散而知菩提亦離散，因菩提的離散而知識、佈施、愿亦離散。

【English Translation】 English version: Knowing form (rupa) as like a dream, knowing form as like a shadow, knowing form as like an echo, knowing form as like a rotating fire wheel, knowing form as without self (anatman), knowing form as without sentient beings (sattva), knowing form as without life (jiva), knowing form as without a person (pudgala), knowing form as without a master, knowing form as without nourishment, knowing form as empty (sunya), knowing form as without characteristics (animitta), knowing form as without aspiration (apranihita), knowing form as without action (akara), knowing form as without arising, knowing form as without origination, knowing form as without coming forth, knowing form as without shape, knowing form as tranquil, knowing form as detached, knowing form as without end, knowing form as without accomplishment, knowing form as equal to space, knowing form as like the nature of nirvana, and practicing giving (dana) accordingly. When a Bodhisattva practices giving in this way, because of the detachment from giving, he knows that form is also detached; because of the detachment from form, he knows that giving is also detached. Because of the detachment from form and giving, he knows that aspiration is also detached; because of the detachment from aspiration, he knows that form and giving are also detached. Because of the detachment from form, giving, and aspiration, he knows that bodhi (enlightenment) is also detached; because of the detachment from bodhi, he knows that form, giving, and aspiration are also detached, and thus knows that all dharmas are of the same nature as bodhi. Good man! This is the Bodhisattva's transcendental perfection of giving (danaparamita). Feeling (vedana), perception (samjna), and volition (samskara) should also be understood in the same way. Knowing consciousness (vijnana) as impermanent, one should practice giving; knowing consciousness as suffering; knowing consciousness as without self; knowing consciousness as dull; knowing consciousness as without wisdom; knowing consciousness as like an illusion; knowing consciousness as like a mirage; knowing consciousness as like the moon in water; knowing consciousness as like a dream; knowing consciousness as like a shadow; knowing consciousness as like an echo; knowing consciousness as like a rotating fire wheel; knowing consciousness as without self; knowing consciousness as without sentient beings; knowing consciousness as without life; knowing consciousness as without a person; knowing consciousness as without a master; knowing consciousness as without nourishment; knowing consciousness as empty; knowing consciousness as without characteristics; knowing consciousness as without aspiration; knowing consciousness as without action; knowing consciousness as without arising; knowing consciousness as without origination; knowing consciousness as without coming forth; knowing consciousness as without shape; knowing consciousness as tranquil; knowing consciousness as detached; knowing consciousness as without end; knowing consciousness as without accomplishment; knowing consciousness as equal to space; knowing consciousness as like the nature of nirvana, and practicing giving accordingly. When a Bodhisattva practices giving in this way, because of the detachment from giving, he knows that consciousness is also detached; because of the detachment from consciousness, he knows that giving is also detached. Because of the detachment from consciousness and giving, he knows that aspiration is also detached; because of the detachment from aspiration, he knows that consciousness and giving are also detached. Because of the detachment from consciousness, giving, and aspiration, he knows that bodhi is also detached; because of the detachment from bodhi, he knows that consciousness, giving, and aspiration are also detached.

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、愿離，而知一切法同菩提性。善男子！是為菩薩出世間檀波羅蜜。

「複次，善男子！菩薩知色無常而護于戒，乃至知色如涅槃性而護于戒，知受想行亦如是，知識無常而護于戒，乃至知識如涅槃性而護于戒。以戒離故知色亦離，知戒離故乃至於識亦離，乃至知一切法同菩提性。善男子！是為菩薩出世間尸羅波羅蜜。羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜亦如是。

「知色無常而行於慧，乃至知色如涅槃性而行於慧。知受想行無常而行於慧，乃至知識如涅槃性而行於慧。以慧平等故知識平等，以識平等故知慧平等；以慧、識平等故知愿平等，以愿平等故知慧、識平等；知慧、識、愿平等故知菩提平等，以菩提平等故知慧、識、愿平等，即知一切法同菩提性。善男子！是為出世間般若波羅蜜，是為菩薩出世間波羅蜜道，悉能攝取一切諸道，當知一切諸道皆入在中。

「何故名之為出世間耶？善男子！五受陰名為世間，菩薩善分別五陰，觀是無常乃至如涅槃性已，知此道中無有世間及世間法，知此道是無漏是出世間無所繫著，是名出世間。善男子！是名菩薩道。

「複次，道者，所謂如實求一切諸法，分別選擇不見一切諸法，相續積聚無二無別，是故名道。而此道者無有憎愛，無憎愛故名為平

【現代漢語翻譯】 現代漢語譯本：

『願望脫離，從而了知一切法都具有菩提的本性。善男子！這就是菩薩出世間的佈施波羅蜜（檀波羅蜜，Dānapāramitā，佈施的完美）。』 『再者，善男子！菩薩了知色（Rūpa，物質現象）是無常的，從而守護戒律，乃至了知色如涅槃（Nirvāṇa，寂滅）的本性，從而守護戒律；了知受（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）也是如此；了知識（Vijñāna，意識）是無常的，從而守護戒律，乃至了知識如涅槃的本性，從而守護戒律。因為持戒而脫離，所以了知色也脫離；因爲了知持戒的脫離，乃至了知識也脫離，乃至了知一切法都具有菩提的本性。善男子！這就是菩薩出世間的持戒波羅蜜（尸羅波羅蜜，Śīlapāramitā，戒律的完美）。忍辱波羅蜜（羼提波羅蜜，Kṣāntipāramitā，忍辱的完美）、精進波羅蜜（毗梨耶波羅蜜，Vīryapāramitā，精進的完美）、禪定波羅蜜（禪波羅蜜，Dhyānapāramitā，禪定的完美）也是如此。』 『了知色是無常的，從而修行智慧，乃至了知色如涅槃的本性，從而修行智慧；了知受、想、行是無常的，從而修行智慧，乃至了知識如涅槃的本性，從而修行智慧。因為智慧平等，所以知識平等；因為知識平等，所以了知智慧平等；因為智慧和知識平等，所以了知願望平等；因為願望平等，所以了知智慧和知識平等；了知智慧、知識、願望平等，所以了知菩提平等；因為菩提平等，所以了知智慧、知識、願望平等，即了知一切法都具有菩提的本性。善男子！這就是出世間的般若波羅蜜（Prajñāpāramitā，智慧的完美），這就是菩薩出世間的波羅蜜道，能夠攝取一切諸道，應當知道一切諸道都包含在其中。』 『為什麼稱之為出世間呢？善男子！五受陰（Pañca-skandha，五蘊）被稱為世間，菩薩善於分別五陰，觀察它們是無常的，乃至如涅槃的本性之後，了知這條道路中沒有世間和世間法，了知這條道路是無漏的，是出世間的不受任何束縛，這稱為出世間。善男子！這就是菩薩道。』 『再者，道，就是如實地尋求一切諸法，分別選擇，不見一切諸法相續積聚，沒有二也沒有差別，所以稱為道。而這條道路沒有憎恨和愛戀，因為沒有憎恨和愛戀，所以稱為平等。』

【English Translation】 English version:

'Wishing to be detached, and thereby knowing that all dharmas share the nature of Bodhi. Good man! This is the Bodhisattva's transcendental Dānapāramitā (perfection of giving).' 'Furthermore, good man! The Bodhisattva knows that Rūpa (form, material phenomena) is impermanent, and thus upholds the precepts, even knowing that Rūpa is like the nature of Nirvāṇa (cessation), and thus upholds the precepts; knowing that Vedanā (feeling), Saṃjñā (perception), and Saṃskāra (mental formations) are also like this; knowing that Vijñāna (consciousness) is impermanent, and thus upholds the precepts, even knowing that Vijñāna is like the nature of Nirvāṇa, and thus upholds the precepts. Because of detachment through precepts, one knows that Rūpa is also detached; because of knowing the detachment through precepts, even Vijñāna is detached, even knowing that all dharmas share the nature of Bodhi. Good man! This is the Bodhisattva's transcendental Śīlapāramitā (perfection of morality). The same applies to Kṣāntipāramitā (perfection of patience), Vīryapāramitā (perfection of vigor), and Dhyānapāramitā (perfection of meditation).' 'Knowing that Rūpa is impermanent, one practices wisdom, even knowing that Rūpa is like the nature of Nirvāṇa, one practices wisdom; knowing that Vedanā, Saṃjñā, and Saṃskāra are impermanent, one practices wisdom, even knowing that Vijñāna is like the nature of Nirvāṇa, one practices wisdom. Because wisdom is equal, knowledge is equal; because knowledge is equal, one knows that wisdom is equal; because wisdom and knowledge are equal, one knows that aspiration is equal; because aspiration is equal, one knows that wisdom and knowledge are equal; knowing that wisdom, knowledge, and aspiration are equal, one knows that Bodhi is equal; because Bodhi is equal, one knows that wisdom, knowledge, and aspiration are equal, that is, knowing that all dharmas share the nature of Bodhi. Good man! This is the transcendental Prajñāpāramitā (perfection of wisdom), this is the Bodhisattva's transcendental path of Pāramitā, which can encompass all paths, and one should know that all paths are included within it.' 'Why is it called transcendental? Good man! The five skandhas (Pañca-skandha, five aggregates) are called the world. The Bodhisattva is skilled in distinguishing the five skandhas, observing that they are impermanent, even like the nature of Nirvāṇa, and then knows that in this path there is no world and no worldly dharmas, knows that this path is without outflows, is transcendental, and is not attached to anything, this is called transcendental. Good man! This is the Bodhisattva's path.' 'Furthermore, the path is to seek all dharmas as they truly are, to distinguish and choose, not seeing all dharmas as continuous accumulation, without duality or difference, therefore it is called the path. And this path has no hatred or love, because there is no hatred or love, it is called equality.'

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等。離思惟觀察余乘故，名為廣大。去離諂故，名為端直。去離曲心故，名為無奸。斷除諸蓋故，名無系滯。去離欲瞋恚害覺故，名無塵垢。不愛色聲香味觸故，名為安樂。去離諸魔事故，名為清涼。去離煩惱眾賊故，名為無畏。能到涅槃故，名為出要。成就靜定故，名清涼水。慧善解故，名為常明。善修慈故，名為涼樂。不捨大悲故，名進無厭。常行喜故，名為悅豫。成就舍故，名無過失。順攝法故，名為大富。成就施食波羅蜜力故，得薩婆若智辯，諸佛善護持故，名過四魔行法。不捨本願故，名進無滯礙。渡一切煩惱流故，名無有上。一切世間無能降伏故，名無酬對。

「善男子！此道成就如是等及諸餘無量功德，一切大士乘此道故能往來教化無量眾生，是為莊嚴。無諸煩惱現入煩惱，是其莊嚴。觀于生死而不證實際，到空無相無作門，而能教化行諸見諸相諸愿眾生，是其莊嚴。現入聲聞辟支佛涅槃而不捨生死，是其莊嚴。現諸趣受生而不動於法性，現說一切言教而不動于無言，是其莊嚴。能現一切佛事而不捨菩薩行，是其莊嚴。

「善男子！是為菩薩大誓莊嚴、大乘莊嚴、道莊嚴。菩薩以大誓莊嚴自莊嚴故，能乘大乘順出世間聖道，未得薩婆若為眾生故能作佛事。」◎

爾時，眾中有菩薩名

【現代漢語翻譯】 現代漢語譯本 等。因為遠離了對其他乘的思惟觀察，所以稱為廣大。因為遠離了諂媚，所以稱為端直。因為遠離了彎曲的心，所以稱為無奸。因為斷除了各種覆蓋（諸蓋），所以稱為無系滯。因為遠離了慾望、嗔恨、傷害的感受，所以稱為無塵垢。因為不貪愛色、聲、香、味、觸，所以稱為安樂。因為遠離了各種魔事，所以稱為清涼。因為遠離了煩惱的眾多賊寇，所以稱為無畏。因為能夠到達涅槃，所以稱為出要。因為成就了靜定，所以稱為清涼水。因為智慧善於理解，所以稱為常明。因為善於修習慈心，所以稱為涼樂。因為不捨棄大悲心，所以稱為進無厭。因為常常行持喜心，所以稱為悅豫。因為成就了舍心，所以稱為無過失。因為順應攝受佛法，所以稱為大富。因為成就了佈施食物的波羅蜜力量，所以獲得了薩婆若智辯（一切智的智慧和辯才），因為諸佛善於護持，所以稱為超越四魔的修行方法。因為不捨棄本來的誓願，所以稱為前進沒有障礙。因為渡過了一切煩惱的河流，所以稱為無有上。因為一切世間沒有能夠降伏的，所以稱為無酬對。

『善男子！此道成就瞭如此等等以及其他無量功德，一切大士（菩薩）乘著此道，所以能夠往來教化無量眾生，這是它的莊嚴。沒有各種煩惱卻能示現進入煩惱，這是它的莊嚴。觀察生死卻不證入實際（真如），到達空、無相、無作之門，卻能夠教化那些執著于各種見解、各種相狀、各種願望的眾生，這是它的莊嚴。示現進入聲聞、辟支佛的涅槃，卻不捨棄生死，這是它的莊嚴。示現在各種趣道受生，卻不為法性所動搖，示現說一切言教，卻不為無言所動搖，這是它的莊嚴。能夠示現一切佛事，卻不捨棄菩薩的修行，這是它的莊嚴。

『善男子！這就是菩薩的大誓莊嚴、大乘莊嚴、道莊嚴。菩薩因為用大誓莊嚴來莊嚴自己，所以能夠乘著大乘，順應出世間的聖道，爲了眾生，在沒有得到薩婆若（一切智）之前，也能夠做佛事。』

當時，眾中有一位菩薩名叫

【English Translation】 English version Et cetera. Because it is apart from the contemplation and observation of other vehicles, it is called vast. Because it is apart from flattery, it is called upright. Because it is apart from a crooked mind, it is called without deceit. Because it cuts off all coverings (the five hindrances), it is called without attachment. Because it is apart from the feelings of desire, anger, and harm, it is called without defilement. Because it does not crave forms, sounds, smells, tastes, and touch, it is called peaceful. Because it is apart from all demonic affairs, it is called cool. Because it is apart from the many thieves of afflictions, it is called fearless. Because it is able to reach Nirvana, it is called the essential way out. Because it has achieved stillness and concentration, it is called cool water. Because wisdom is good at understanding, it is called constant light. Because it is good at cultivating loving-kindness, it is called cool joy. Because it does not abandon great compassion, it is called advancing without weariness. Because it constantly practices joy, it is called delightful. Because it has achieved equanimity, it is called without fault. Because it accords with the Dharma, it is called great wealth. Because it has achieved the power of the Paramita of giving food, it has obtained the wisdom and eloquence of Sarvajna (all-knowing wisdom), and because the Buddhas are good at protecting it, it is called a practice that transcends the four Maras. Because it does not abandon its original vows, it is called advancing without hindrance. Because it crosses the river of all afflictions, it is called unsurpassed. Because no one in the world can subdue it, it is called without equal.

'Good man! This path achieves such and other immeasurable merits. All great beings (Bodhisattvas) ride this path, and therefore are able to come and go to teach immeasurable sentient beings. This is its adornment. Without various afflictions, yet able to manifest entering into afflictions, this is its adornment. Observing birth and death, yet not realizing the actual (Tathata), reaching the gate of emptiness, signlessness, and non-action, yet able to teach those sentient beings who are attached to various views, various forms, and various wishes, this is its adornment. Manifesting entering into the Nirvana of Sravakas and Pratyekabuddhas, yet not abandoning birth and death, this is its adornment. Manifesting taking birth in various realms, yet not being moved by the Dharma-nature, manifesting speaking all teachings, yet not being moved by non-speaking, this is its adornment. Being able to manifest all Buddha-activities, yet not abandoning the practice of a Bodhisattva, this is its adornment.

'Good man! This is the great vow adornment, the Mahayana adornment, and the path adornment of a Bodhisattva. Because a Bodhisattva adorns himself with the adornment of great vows, he is able to ride the Mahayana, follow the holy path of transcending the world, and for the sake of sentient beings, even before obtaining Sarvajna (all-knowing wisdom), he is able to do the work of a Buddha.'

At that time, there was a Bodhisattva in the assembly named

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曰寶德，問虛空藏菩薩言：「善男子！汝已修此出世間聖道耶？」

虛空藏答言：「已修。」

寶德言：「云何修？」

虛空藏答言：「如得清凈道，如是修。」

寶德問言：「云何為清凈道？」

虛空藏答言：「善男子！我凈故道凈。」

寶德問言：「云何為我凈？」

虛空藏答言：「如世凈。」

寶德問言：「云何世凈？」

虛空藏答言：「善男子！色過去際凈。所以然者，以色本際無來故。色未來際亦凈。所以然者，以色未來際無去故，色現在際亦凈。所以然者，以現在色無住故。善男子！是為世凈。受想行識過去際凈。所以然者，以識本際無來故。識未來際亦凈。所以然者，以識未來際無去故。識現在際亦凈。所以然者，以識現在際無住故。善男子！是為世凈。善男子！以世中世凈故則我凈，以我凈故是名道凈。」

寶德言：「善男子！如是凈道能何所為？」

虛空藏答言：「能作大智慧光明，以此慧明力故，能知一切法過去未來際。」

寶德復問言：「何謂過去未來法際？」

虛空藏答言：「一切法於過去際無生，于未來際無滅，是名知過去未來際。」

寶德復問：「若見過去未來際者，為何所見？」

虛

【現代漢語翻譯】 現代漢語譯本：寶德問虛空藏菩薩（Bodhisattva Akasagarbha）說：『善男子！你已經修習這出世間的聖道了嗎？』 虛空藏菩薩回答說：『已經修習了。』 寶德問：『如何修習的？』 虛空藏菩薩回答說：『如獲得清凈道那樣修習。』 寶德問：『什麼是清凈道？』 虛空藏菩薩回答說：『善男子！我清凈，所以道清凈。』 寶德問：『如何才算我清凈？』 虛空藏菩薩回答說：『如世間清凈那樣。』 寶德問：『如何才算世間清凈？』 虛空藏菩薩回答說：『善男子！色（rupa，物質現象）的過去際是清凈的。之所以如此，是因為色的本際沒有來處。色的未來際也是清凈的。之所以如此，是因為色的未來際沒有去處。色的現在際也是清凈的。之所以如此，是因為現在的色沒有住處。善男子！這就是世間清凈。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的過去際是清凈的。之所以如此，是因為識的本際沒有來處。識的未來際也是清凈的。之所以如此，是因為識的未來際沒有去處。識的現在際也是清凈的。之所以如此，是因為識的現在際沒有住處。善男子！這就是世間清凈。善男子！因為世間清凈，所以我就清凈；因為我清凈，所以就稱為道清凈。』 寶德說：『善男子！這樣的清凈道能做什麼呢？』 虛空藏菩薩回答說：『能產生大智慧光明，憑藉這智慧光明之力，能知曉一切法（dharma，現象）的過去和未來際。』 寶德又問：『什麼是過去和未來的法際？』 虛空藏菩薩回答說：『一切法在過去際沒有生，在未來際沒有滅，這就叫做知曉過去和未來際。』 寶德又問：『如果見到過去和未來際，那見到的是什麼？』

【English Translation】 English version: Baode asked Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space), 『Good man! Have you cultivated this supramundane holy path?』 Akasagarbha replied, 『I have cultivated it.』 Baode asked, 『How did you cultivate it?』 Akasagarbha replied, 『I cultivated it as one attains the pure path.』 Baode asked, 『What is the pure path?』 Akasagarbha replied, 『Good man! Because I am pure, the path is pure.』 Baode asked, 『How is one』s self considered pure?』 Akasagarbha replied, 『As the world is pure.』 Baode asked, 『How is the world considered pure?』 Akasagarbha replied, 『Good man! The past limit of form (rupa, material phenomena) is pure. The reason for this is that the origin of form has no coming. The future limit of form is also pure. The reason for this is that the future limit of form has no going. The present limit of form is also pure. The reason for this is that present form has no abiding. Good man! This is the purity of the world. The past limit of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness) is pure. The reason for this is that the origin of consciousness has no coming. The future limit of consciousness is also pure. The reason for this is that the future limit of consciousness has no going. The present limit of consciousness is also pure. The reason for this is that the present limit of consciousness has no abiding. Good man! This is the purity of the world. Good man! Because the world is pure, therefore I am pure; because I am pure, therefore it is called the purity of the path.』 Baode said, 『Good man! What can such a pure path accomplish?』 Akasagarbha replied, 『It can produce great wisdom light. By the power of this wisdom light, one can know the past and future limits of all dharmas (phenomena).』 Baode asked again, 『What are the past and future limits of dharmas?』 Akasagarbha replied, 『All dharmas have no arising in the past limit and no ceasing in the future limit. This is called knowing the past and future limits.』 Baode asked again, 『If one sees the past and future limits, what does one see?』

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空藏答言：「見二俱離。」

寶德復問：「何謂二俱離？」

虛空藏答言：「離斷常者。善男子！若有見法生及著法者，則是斷常見。所以然者，由有生故則有滅，有生滅故則有斷常之見。若不見有法從自性、他性生者則見因緣，若見因緣則見法，若見法者則見如來，若見如來者則見如，若見如者則不滯于斷亦不執于常，若不常不斷者即無生無滅。」

寶德復問：「善男子！若無生無滅，云何有名數？」

虛空藏答言：「假言說故名之法耳。善男子！猶如有空故，有色差別名，所謂青黃赤白色、紫色、頗梨色、琉璃色，粗色細色，長色短色，方色圓色，虛空不為如是等法所染。然一切色自性亦空，一切諸法亦復如是，同虛空性，但假言說有名數耳！所謂善法不善法，世間法出世間法，應作法不應作法，有漏法無漏法，有為法無為法，而菩薩亦不作一切非福行，所作福行皆見虛誑、非真、不堅固。是菩薩知一切行非行，平等舍離一切相，成就般若波羅蜜力故，迴向菩提而亦不見菩提有增有減，不於色中求菩提，亦不于受想行識中求菩提，菩薩以無求故，住于清凈戒眾，修無愿解脫門，滿足一切諸愿。知生死性同涅槃性，雖入究竟涅槃，為斷除眾生虛妄顛倒故行菩薩行，亦無行法可行。善男子！

【現代漢語翻譯】 現代漢語譯本 虛空藏回答說：『見到二者都脫離。』 寶德又問：『什麼叫做二者都脫離？』 虛空藏回答說：『脫離斷見和常見。善男子！如果有人見到法產生以及執著於法，那就是斷見和常見。為什麼這樣說呢？因為有產生就有滅亡，有產生和滅亡就有斷見和常見的觀點。如果不見有法從自性或他性產生，就能見到因緣；如果見到因緣，就能見到法；如果見到法，就能見到如來（佛的法身）；如果見到如來，就能見到真如（事物的本性）；如果見到真如，就不會執著于斷見，也不會執著于常見。如果不執著于常也不執著于斷，那就沒有產生也沒有滅亡。』 寶德又問：『善男子！如果沒有產生也沒有滅亡，怎麼會有名相和數量呢？』 虛空藏回答說：『只是假借言語來稱呼法罷了。善男子！就好像因為有虛空，才有各種顏色的差別名稱，比如青色、黃色、紅色、白色、紫色、水晶色、琉璃色，粗糙的顏色、細膩的顏色，長的顏色、短的顏色，方形的顏色、圓形的顏色，虛空不會被這些顏色所污染。然而一切顏色自性也是空，一切諸法也是如此，與虛空性質相同，只是假借言語才有名稱和數量罷了！比如善法和不善法，世間法和出世間法，應該做的法和不應該做的法，有漏法和無漏法，有為法和無為法。而菩薩也不會做一切非福德的行為，所做的福德行為都看作是虛妄、不真實、不堅固的。這位菩薩知道一切行為都不是真正的行為，平等地捨棄一切相，成就般若波羅蜜（智慧到彼岸）的力量，迴向菩提（覺悟），也不認為菩提有增加或減少。不在色（物質）中尋求菩提，也不在受（感受）、想（思維）、行（意志）、識（意識）中尋求菩提。菩薩因為沒有追求，安住在清凈的戒律之中，修習無愿解脫門，滿足一切願望。知道生死（輪迴）的性質與涅槃（寂滅）的性質相同，雖然進入究竟涅槃，爲了斷除眾生的虛妄顛倒而行菩薩行，也沒有什麼行為可以執行。善男子！』

【English Translation】 English version Akasagarbha (Space Treasury) replied, 'Seeing both are detached.' Ratnagarbha (Jewel Treasury) further asked, 'What is meant by both being detached?' Akasagarbha replied, 'Detached from annihilationism and eternalism. Good man! If one sees the arising of dharmas (phenomena) and clings to dharmas, that is annihilationism and eternalism. Why is that? Because if there is arising, there is also ceasing; if there is arising and ceasing, there is the view of annihilationism and eternalism. If one does not see dharmas arising from self-nature or other-nature, then one sees dependent origination; if one sees dependent origination, then one sees dharma; if one sees dharma, then one sees the Tathagata (the thus-gone one, Buddha's dharma body); if one sees the Tathagata, then one sees Suchness (the true nature of things); if one sees Suchness, then one is not attached to annihilationism nor does one cling to eternalism. If one is neither eternal nor annihilated, then there is neither arising nor ceasing.' Ratnagarbha further asked, 'Good man! If there is neither arising nor ceasing, how can there be names and numbers?' Akasagarbha replied, 'It is merely by provisional speech that dharmas are named. Good man! Just as because there is space, there are different names for colors, such as blue, yellow, red, white, purple, crystal color, lapis lazuli color, coarse colors, fine colors, long colors, short colors, square colors, round colors, space is not tainted by these dharmas. However, the self-nature of all colors is also empty, and all dharmas are also like this, having the same nature as space, but it is only by provisional speech that there are names and numbers! Such as wholesome dharmas and unwholesome dharmas, worldly dharmas and supramundane dharmas, dharmas that should be done and dharmas that should not be done, defiled dharmas and undefiled dharmas, conditioned dharmas and unconditioned dharmas. And a Bodhisattva (enlightenment being) also does not engage in any non-meritorious actions, and all meritorious actions they perform are seen as illusory, unreal, and not firm. This Bodhisattva knows that all actions are not true actions, equally abandoning all characteristics, accomplishing the power of Prajnaparamita (perfection of wisdom), dedicating it to Bodhi (enlightenment), and also not seeing Bodhi as increasing or decreasing. They do not seek Bodhi in rupa (form), nor do they seek Bodhi in vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). Because the Bodhisattva has no seeking, they abide in the pure precepts, cultivate the gate of wishlessness liberation, and fulfill all wishes. Knowing that the nature of samsara (birth and death) is the same as the nature of nirvana (cessation), although they enter ultimate nirvana, they practice the Bodhisattva path to eliminate the false inversions of sentient beings, and there is no dharma to be practiced. Good man!'

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如是菩薩入于涅槃行菩薩行。

「善男子！凡有所作皆是生死，無有所作是名涅槃。菩薩所行是無所作，是故菩薩名入涅槃行菩薩行。善男子！凡有染著樔窟妄想戲論取相，是名生死。涅槃者無染著樔窟妄想戲論取相，是名涅槃。菩薩以修無樂著樔窟妄想戲論取相行菩薩行，是名菩薩入于涅槃行菩薩行。」當說此法時，有五百菩薩得無生法忍。

爾時，世尊贊虛空藏菩薩言：「善哉，善哉！賢士！快說法性稱菩薩行真實不異。」

虛空藏白佛言：「世尊！此是如來快也。所以者何？由世尊慧明故，我等得斯辯分。世尊！喻如日光照閻浮提，由日威德力故，有眼之者得見色像作諸事業。由於如來大智力故，照一切眾生及諸世界亦復如是。諸法實性不可言說，諸言說性與虛空等，是故諸法不可得數。凡有數法則有限量，凡有限量則是有為，凡有有為則可知可斷可修，凡是可知可斷可修則有得有證有名數法。思惟籌量分別，不見有法可知可斷可修可證可得故，即無有得。所以然者，以一切法無生故。能如是正見諸法，于諸法中不生愛染，以無愛染故則無有著，以無著故則無近，以無近故則無受無取。何謂無受無取？謂色若常若無常，無受無取；受想行識若常若無常，無受無取。色若苦若樂，若有我若無我

【現代漢語翻譯】 現代漢語譯本：如此，菩薩進入涅槃的修行，即是菩薩的修行。 『善男子！凡是有所作為的，都屬於生死；無所作為，才稱為涅槃。菩薩所修行的就是無所作為，所以菩薩被稱為進入涅槃的修行，即是菩薩的修行。善男子！凡是有執著、巢穴（比喻煩惱的依附處）、妄想、戲論、取相的，都屬於生死。涅槃是沒有執著、巢穴、妄想、戲論、取相的，這才是涅槃。菩薩通過修行，不執著于巢穴、妄想、戲論、取相，來修行菩薩的修行，這才是菩薩進入涅槃的修行，即是菩薩的修行。』當宣說此法時，有五百位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。 這時，世尊讚歎虛空藏菩薩說：『善哉，善哉！賢士！你所說的法性，與菩薩的修行相稱，真實不虛。』 虛空藏菩薩對佛說：『世尊！這是如來的功德。為什麼呢？因為世尊的智慧光明，我們才能獲得這樣的辯才。世尊！譬如日光照耀閻浮提（我們所居住的世界），由於太陽的威德力，有眼睛的人才能看見各種顏色和形象，從事各種事業。由於如來大智慧的力量，照耀一切眾生和各個世界也是如此。諸法的真實本性是不可言說的，一切言說的性質都與虛空一樣，所以諸法是不可計數的。凡是有計數的法則有（此處原文缺失，根據上下文推測應為「執著」），凡是有（此處原文缺失，根據上下文推測應為「執著」）則是有為法，凡是有為法則是可以知道、可以斷除、可以修行的，凡是可以知道、可以斷除、可以修行的，則有得到、有證悟、有名數法。思量籌劃分別，不見有法是可以知道、可以斷除、可以修行、可以證悟、可以得到的，所以就沒有得到。之所以如此，是因為一切法都是無生的。能夠這樣正確地看待諸法，在諸法中不生起愛染，因為沒有愛染所以沒有執著，因為沒有執著所以沒有親近，因為沒有親近所以沒有接受和取捨。什麼叫做沒有接受和取捨呢？就是說，色（物質）無論是常還是無常，都沒有接受和取捨；受（感受）、想（思維）、行（意志）、識（意識）無論是常還是無常，都沒有接受和取捨。色無論是苦還是樂，無論是有我還是無我

【English Translation】 English version: Thus, a Bodhisattva entering the practice of Nirvana is the practice of a Bodhisattva. 'Good man! All actions are within the realm of birth and death; non-action is called Nirvana. What a Bodhisattva practices is non-action, therefore a Bodhisattva is said to enter the practice of Nirvana, which is the practice of a Bodhisattva. Good man! All that involves attachment, a nest (a metaphor for the clinging to afflictions), delusion, frivolous talk, and grasping at appearances is called birth and death. Nirvana is without attachment, a nest, delusion, frivolous talk, and grasping at appearances; this is called Nirvana. A Bodhisattva practices the Bodhisattva path by cultivating non-attachment to nests, delusions, frivolous talk, and grasping at appearances; this is called a Bodhisattva entering the practice of Nirvana, which is the practice of a Bodhisattva.' When this Dharma was spoken, five hundred Bodhisattvas attained the forbearance of the unproduced Dharma (the realization of the truth that all dharmas are neither born nor die). At that time, the World Honored One praised Bodhisattva Akasagarbha, saying: 'Excellent, excellent! Virtuous one! You have spoken the Dharma nature in accordance with the practice of a Bodhisattva, truly and without deviation.' Bodhisattva Akasagarbha said to the Buddha: 'World Honored One! This is the merit of the Tathagata. Why is that? Because of the wisdom and light of the World Honored One, we are able to obtain such eloquence. World Honored One! It is like the sun shining upon Jambudvipa (the world we inhabit); because of the sun's majestic power, those with eyes can see various colors and forms and engage in various activities. Because of the power of the Tathagata's great wisdom, it illuminates all sentient beings and all worlds in the same way. The true nature of all dharmas is inexpressible, and the nature of all speech is like space, therefore all dharmas are uncountable. All that is countable has (original text missing, inferred as 'attachment' based on context), all that has (original text missing, inferred as 'attachment' based on context) is conditioned, all that is conditioned can be known, can be severed, and can be cultivated, and all that can be known, severed, and cultivated has attainment, realization, and named dharmas. Through contemplation, deliberation, and discrimination, no dharma is seen that can be known, severed, cultivated, realized, or attained, therefore there is no attainment. The reason for this is that all dharmas are unproduced. Being able to see all dharmas correctly in this way, one does not generate attachment to them; because there is no attachment, there is no clinging; because there is no clinging, there is no closeness; because there is no closeness, there is no acceptance or rejection. What is meant by no acceptance or rejection? It means that whether form (matter) is permanent or impermanent, there is no acceptance or rejection; whether sensation, perception, volition, and consciousness are permanent or impermanent, there is no acceptance or rejection. Whether form is suffering or pleasure, whether there is a self or no self

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，若凈若不凈，無受無取；受想行識若苦若樂，若有我若無我，無受無取。色若空若非空，無受無取；受想行識若空若非空，無受無取。色若離若非離，無受無取；受想行識若離若非離，無受無取。菩薩以無受無取故，得諸法無受三昧。住是三昧已，諸佛世尊以無上心通授是菩薩記，是菩薩雖入涅槃，見一切眾生究竟同涅槃性，為教化眾生故，不捨大誓莊嚴及菩薩大悲。

「云何菩薩入于涅槃行菩薩行？善男子！凡有所作，名為生死。凡無所作，名為涅槃。菩薩以正智慧，見一切諸行離相，菩薩以法明眼明瞭見故，能說如來智明。」

爾時。寶德菩薩問虛空藏菩薩言：「善男子！汝何為自隱己智，言儘是如來力耶？」

虛空藏答寶德言：「善男子！如來豈不說隱善顯惡也。善男子！我還問汝，隨意答我。善男子！于汝意云何？若無阿那婆達多龍王時，阿耨大池能出四河，使諸眾生得受用不？」

寶德答言：「不也。」

虛空藏言：「善男子！若無如來則無法律，菩薩無由得成大智之海，亦不能利益一切眾生。以如來出世故則有法律，諸菩薩得成大智之海，亦能度化一切眾生。善男子！是故當知一切菩薩所得辯說，能以利益眾生，皆是如來神力。」

寶德復問：「善男子！諸如來

【現代漢語翻譯】 現代漢語譯本：無論是清凈還是不清凈，都沒有接受和執取；感受、思想、行為、意識，無論是苦還是樂，無論是有我還是無我，都沒有接受和執取。色法無論是空還是非空，都沒有接受和執取；感受、思想、行為、意識，無論是空還是非空，都沒有接受和執取。色法無論是離還是非離，都沒有接受和執取；感受、思想、行為、意識，無論是離還是非離，都沒有接受和執取。菩薩因為沒有接受和執取，所以得到諸法無受三昧（一種禪定狀態）。安住于這種三昧后，諸佛世尊以無上的神通為這位菩薩授記，這位菩薩雖然進入涅槃，卻看到一切眾生最終都具有涅槃的本性，爲了教化眾生，不捨棄大誓願的莊嚴和菩薩的大悲心。 『什麼樣的菩薩是進入涅槃而行菩薩道的呢？』善男子！凡是有所作為，就稱為生死。凡是無所作為，就稱為涅槃。菩薩以正確的智慧，看到一切諸行都離於相，菩薩以法眼明瞭地見到這個道理，所以能夠宣說如來的智慧光明。」 這時，寶德菩薩問虛空藏菩薩說：『善男子！你為什麼隱藏自己的智慧，說一切都是如來的力量呢？』 虛空藏菩薩回答寶德菩薩說：『善男子！如來難道不是說要隱藏善行而彰顯惡行嗎？善男子！我反問你，你隨意回答我。善男子！你認為怎麼樣？如果沒有阿那婆達多龍王（Anavatapta，傳說中的龍王）時，阿耨大池（Anavatapta，傳說中的大池）能夠流出四條河流，使眾生得到受用嗎？』 寶德菩薩回答說：『不能。』 虛空藏菩薩說：『善男子！如果沒有如來，就沒有佛法，菩薩就沒有辦法成就大智慧的海洋，也不能利益一切眾生。因為如來出世，所以才有佛法，諸菩薩才能成就大智慧的海洋，也才能度化一切眾生。善男子！所以應當知道，一切菩薩所得到的辯才和說法，能夠利益眾生，都是如來的神力。』 寶德菩薩又問：『善男子！諸如來

【English Translation】 English version: Whether pure or impure, there is no receiving or grasping; whether feeling, thought, action, or consciousness is suffering or pleasure, whether there is a self or no self, there is no receiving or grasping. Whether form is empty or not empty, there is no receiving or grasping; whether feeling, thought, action, or consciousness is empty or not empty, there is no receiving or grasping. Whether form is separate or not separate, there is no receiving or grasping; whether feeling, thought, action, or consciousness is separate or not separate, there is no receiving or grasping. Because the Bodhisattva has no receiving or grasping, they attain the Samadhi (a state of meditative consciousness) of no receiving of all dharmas. Having abided in this Samadhi, all the Buddhas, the World Honored Ones, bestow predictions upon this Bodhisattva with their unsurpassed spiritual powers. Although this Bodhisattva enters Nirvana, they see that all sentient beings ultimately share the nature of Nirvana. For the sake of teaching and transforming sentient beings, they do not abandon their great vows and the great compassion of a Bodhisattva. 『How does a Bodhisattva enter Nirvana while practicing the Bodhisattva path?』 Good man! All that is done is called birth and death. All that is not done is called Nirvana. With correct wisdom, the Bodhisattva sees that all actions are devoid of characteristics. Because the Bodhisattva clearly sees this with the eye of Dharma, they can proclaim the light of the Tathagata's wisdom.』 At that time, Bodhisattva Baode asked Bodhisattva Akasagarbha, 『Good man! Why do you conceal your own wisdom and say that everything is the power of the Tathagata?』 Bodhisattva Akasagarbha replied to Bodhisattva Baode, 『Good man! Does the Tathagata not say to conceal good and reveal evil? Good man! I will ask you in return, answer me as you please. Good man! What do you think? If there were no Anavatapta Dragon King (Anavatapta, a legendary dragon king), could the Anavatapta Lake (Anavatapta, a legendary lake) produce four rivers, allowing sentient beings to benefit?』 Bodhisattva Baode replied, 『No.』 Bodhisattva Akasagarbha said, 『Good man! If there were no Tathagata, there would be no Dharma, and Bodhisattvas would have no way to achieve the ocean of great wisdom, nor could they benefit all sentient beings. Because the Tathagata appears in the world, there is Dharma, and all Bodhisattvas can achieve the ocean of great wisdom and also liberate all sentient beings. Good man! Therefore, you should know that all the eloquence and teachings that Bodhisattvas attain, which can benefit sentient beings, are all the spiritual power of the Tathagata.』 Bodhisattva Baode asked again, 『Good man! All the Tathagatas』

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辯，可得轉至菩薩心不？」

虛空藏答言：「不也。」

寶德言：「云何由如來力故得辯說也？」

虛空藏答言：「善男子！喻如巧種果樹，因緣和合便得果實，然樹非即果，果不離樹。善男子！如來所說法，菩薩於此法中善順行故，便生大智明辯，因佛說得，亦無有轉。」

寶德言：「希有，善男子！因緣生法如是甚深難測。」

虛空藏言：「善男子！一切諸法究竟無生。」

寶德言：「善男子！諸法謂從緣生。」

虛空藏言：「善男子！生已生也？未生生也？」

寶德言：「善男子！生已不生，未生亦不生。」

虛空藏言：「善男子！是故無生。」

寶德言：「善男子！緣中有因耶？」

虛空藏答言：「無也。」

寶德言：「因中有緣耶？」

虛空藏答言：「無也。」

寶德言：「于汝意云何？若因若緣自實有性耶？」

虛空藏言：「無也。」

寶德言：「善男子！于汝意云何？諸法無因緣生耶？」

虛空藏答言：「不也。善男子！是故一切法無自性，無生無起無出，是以緣不生因，因不生緣，自性不生自性，他性亦不生他性，自性不生他性，他性不生自性。是故說一切法自性無生。所以者何？以如

【現代漢語翻譯】 現代漢語譯本 寶德問：『辯才，可以轉變成菩薩的心嗎？』 虛空藏菩薩回答說：『不可以。』 寶德問：『為什麼因為如來的力量才能獲得辯才呢？』 虛空藏菩薩回答說：『善男子！譬如巧妙地種植果樹，因緣和合就能得到果實，然而樹不是果實，果實也不離開樹。善男子！如來所說的法，菩薩因為善於依此法修行，便能生出大智慧和明晰的辯才，這是因為佛陀的教導而獲得的，但辯才本身並沒有發生轉變。』 寶德說：『稀有啊，善男子！因緣所生的法如此深奧難測。』 虛空藏菩薩說：『善男子！一切諸法究竟來說都是無生的。』 寶德問：『善男子！諸法不是說從因緣而生嗎？』 虛空藏菩薩說：『善男子！是已經生了才生，還是未生才生呢？』 寶德說：『善男子！已經生的不會再生，未生的也不會生。』 虛空藏菩薩說：『善男子！所以說諸法是無生的。』 寶德問：『善男子！在因緣之中有因嗎？』 虛空藏菩薩回答說：『沒有。』 寶德問：『在因之中有緣嗎？』 虛空藏菩薩回答說：『沒有。』 寶德問：『依你的意思，因和緣本身有實在的自性嗎？』 虛空藏菩薩說：『沒有。』 寶德問：『善男子！依你的意思，諸法是無因無緣而生的嗎？』 虛空藏菩薩回答說：『不是的。善男子！所以一切法沒有自性，沒有生起，沒有出現，因此緣不生因，因不生緣，自性不生自性，他性也不生他性，自性不生他性，他性也不生自性。所以說一切法自性無生。為什麼呢？因為如』

【English Translation】 English version Baode asked: 'Can eloquence be transformed into the mind of a Bodhisattva?' Akasagarbha (虛空藏, the Bodhisattva of boundless space) replied: 'No, it cannot.' Baode asked: 'Why is it that eloquence is obtained through the power of the Tathagata (如來, the thus-gone one, an epithet of the Buddha)?' Akasagarbha replied: 'Good man! It is like skillfully planting a fruit tree; when the conditions are right, fruit is obtained. However, the tree is not the fruit, and the fruit does not exist apart from the tree. Good man! The Dharma (法, the teachings) spoken by the Tathagata, when Bodhisattvas practice it well, gives rise to great wisdom and clear eloquence. It is obtained through the Buddha's teachings, but there is no transformation of the eloquence itself.' Baode said: 'It is rare, good man! The Dharma arising from conditions is so profound and difficult to fathom.' Akasagarbha said: 'Good man! Ultimately, all Dharmas (諸法, phenomena) are without arising.' Baode asked: 'Good man! Are Dharmas not said to arise from conditions?' Akasagarbha said: 'Good man! Does that which has already arisen arise, or does that which has not yet arisen arise?' Baode said: 'Good man! That which has already arisen does not arise again, and that which has not yet arisen also does not arise.' Akasagarbha said: 'Good man! Therefore, it is said that Dharmas are without arising.' Baode asked: 'Good man! Is there a cause within conditions?' Akasagarbha replied: 'No, there is not.' Baode asked: 'Is there a condition within a cause?' Akasagarbha replied: 'No, there is not.' Baode asked: 'What do you think? Do causes and conditions have an inherent self-nature?' Akasagarbha said: 'No, they do not.' Baode asked: 'Good man! What do you think? Do Dharmas arise without cause or condition?' Akasagarbha replied: 'No, they do not. Good man! Therefore, all Dharmas are without self-nature, without arising, without origination, without appearance. Thus, conditions do not give rise to causes, causes do not give rise to conditions, self-nature does not give rise to self-nature, other-nature does not give rise to other-nature, self-nature does not give rise to other-nature, and other-nature does not give rise to self-nature. Therefore, it is said that all Dharmas are without self-nature and without arising. Why is this so? Because as'

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無生無滅，法性實際亦無生無滅，如如法性實際，如來所覺一切諸法亦復如是，無生無滅。」

寶德言：「善男子！如來亦不出世也？」

虛空藏答言：「此不應說也。所以者何？如來於一切法，盡不可說，不可言出、不得言不出。若有人問言：『如來出世耶？不出世耶？』智者為不謗如來故應置不答。」

寶德問言：「云何應置？」

虛空藏言：「如法性住，應如是置。」

寶德言：「云何法性住？」

虛空藏答言：「如虛空性住，住無所住，法性亦如是住；如法性，眾生性亦爾。如眾生性，一切法亦爾。如一切法，如來亦如是住，住無所住，無住處故無住無不住，是故不得言生、不得言滅。」

寶德言：「善男子！如來出世事，甚深！甚深！」

虛空藏答言：「善男子！若能如實解了緣生法者，名為佛出世。」

寶德言：「善男子！誰當解此說也？」

虛空藏答言：「若於一切法中不得增減者。」

寶德問言：「何謂為增？」

虛空藏答言：「增者所謂增上句，謂于無中妄生增上。無增上句者是平等句，無等句、無文字句、無句、無教句。無教之中，無句無增上，亦無心意識，以是故非句。喻如空中鳥跡，究竟已無當無而言鳥跡。于

【現代漢語翻譯】 現代漢語譯本：『沒有產生也沒有消滅，法性的真實狀態也沒有產生也沒有消滅，如同法性的真實狀態一樣，如來所覺悟的一切諸法也是如此，沒有產生也沒有消滅。』 寶德問道：『善男子！如來也不出現在世間嗎？』 虛空藏回答說：『這不應該說。為什麼呢？如來對於一切法，完全不可說，不能說出現，也不能說不出現。如果有人問：『如來出現於世間嗎？不出現於世間嗎？』智者爲了不誹謗如來，應該保持不回答。』 寶德問道：『應該如何保持不回答呢？』 虛空藏說：『如同法性的安住，應該這樣保持不回答。』 寶德問道：『法性如何安住呢？』 虛空藏回答說：『如同虛空的性質安住，安住于無所安住，法性也是這樣安住；如同法性，眾生的性質也是這樣。如同眾生的性質，一切法也是這樣。如同一切法，如來也是這樣安住，安住于無所安住，因為沒有安住之處，所以沒有安住也沒有不安住，因此不能說產生，也不能說消滅。』 寶德說：『善男子！如來出現於世間的事情，真是深奧！真是深奧！』 虛空藏回答說：『善男子！如果能夠如實地瞭解緣起法的人，就稱為佛出現於世間。』 寶德問道：『善男子！誰能夠理解這種說法呢？』 虛空藏回答說：『如果對於一切法中不增不減的人。』 寶德問道：『什麼叫做增呢？』 虛空藏回答說：『增就是所謂的增上句，就是在無中妄生增上。沒有增上句就是平等句，沒有等句、沒有文字句、沒有句、沒有教句。在沒有教之中，沒有句也沒有增上，也沒有心意識，因此不是句。譬如空中鳥的痕跡，最終已經沒有，當沒有的時候卻說有鳥的痕跡。』

【English Translation】 English version: 'There is no birth and no death, the actual nature of Dharma (法性) is also without birth and without death. Just like the actual nature of Dharma, all the Dharmas (諸法) that the Tathagata (如來) has realized are also like this, without birth and without death.' Bao De (寶德) asked: 'Good man! Does the Tathagata also not appear in the world?' Akasagarbha (虛空藏) replied: 'This should not be said. Why? Because for the Tathagata, regarding all Dharmas, it is completely unspeakable. One cannot say 'appears' nor can one say 'does not appear'. If someone asks: 'Does the Tathagata appear in the world? Or does he not appear in the world?' A wise person, in order not to slander the Tathagata, should remain silent and not answer.' Bao De asked: 'How should one remain silent?' Akasagarbha said: 'One should remain silent as the nature of Dharma abides.' Bao De asked: 'How does the nature of Dharma abide?' Akasagarbha replied: 'Just as the nature of space abides, abiding in no abiding, the nature of Dharma also abides in this way; just like the nature of Dharma, the nature of sentient beings is also like this. Just like the nature of sentient beings, all Dharmas are also like this. Just like all Dharmas, the Tathagata also abides in this way, abiding in no abiding. Because there is no place to abide, there is neither abiding nor non-abiding. Therefore, one cannot say birth, nor can one say death.' Bao De said: 'Good man! The matter of the Tathagata appearing in the world is truly profound! Truly profound!' Akasagarbha replied: 'Good man! If one can truly understand the Dharma of dependent origination (緣生法), that is called the Buddha appearing in the world.' Bao De asked: 'Good man! Who can understand this teaching?' Akasagarbha replied: 'Those who neither increase nor decrease in all Dharmas.' Bao De asked: 'What is meant by increase?' Akasagarbha replied: 'Increase is what is called the 'increasing phrase', which is to falsely generate increase from nothing. The absence of an increasing phrase is the phrase of equality, without equal phrases, without literal phrases, without phrases, without teaching phrases. Within no teaching, there is no phrase and no increase, nor is there mind consciousness. Therefore, it is not a phrase. It is like the traces of a bird in the sky, which ultimately do not exist. When they do not exist, one says there are traces of a bird.'

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一切法中無有字句亦復如是，無句而假名為句，如無跡假名為跡。如來出世亦無有出，假名為出亦復如是。是故智者不應取著，以無取著故假名為出，而常依無出。所以者何？以無生是一切諸法實性故。無生者則無所有，是故名一切法無所有性。無所有性無有住處，無住處故是無住際，一切諸法及無住際即是實際，實際即是一切法際，是故言一切法與實際等。言實際者，是三場分斷際、不可壞際、不斷不常際、如實際、三世等際，以如是等際等一切法際。所以者何？實際及我際無二無別，實際及眾生壽命養育人際，無二無別，實際及我見際無二無別，於我見中無有實際，能如是如實知者則無有二十種我見。所以者何？以實際中無一無多故，實際與平等等，無來無去、無盡無減，實際究竟空故，是故言一切法是無盡門無盡際。

「涅槃者無盡，所謂空故、無性故。如涅槃無盡無不盡，一切法亦復如是，以是故言一切法與涅槃等。諸法無等、無不等，無儔匹故。喻如虛空無有儔匹，一切諸法亦復如是。若見有酬匹，言有涅槃者，已言有涅槃，便求涅槃，則與賢聖相違。已言有涅槃故，便言此應知、此應斷、此應證、此應修，此應生、此應滅，如是行不具者，不能如實知、不能如實見，則不識不解、不知不見。不識不

【現代漢語翻譯】 現代漢語譯本：一切法中沒有文字語句，也是如此。沒有語句卻假名為語句，如同沒有軌跡卻假名為軌跡。如來出世也沒有真正的出世，只是假名為出世，也是如此。因此，智者不應該執著於此，因為沒有執著才假名為出世，而常依于無出。為什麼呢？因為無生是一切諸法的真實本性。無生就是什麼都沒有，所以稱為一切法無所有性。無所有性沒有住處，沒有住處所以是無住際，一切諸法和無住際就是實際，實際就是一切法的邊際，所以說一切法與實際相等。所說的實際，是三場分斷際（指斷除三界煩惱的邊際）、不可壞際（指不會被破壞的邊際）、不斷不常際（指既非斷滅也非恒常的邊際），如實際、三世等際（指過去、現在、未來三世平等的邊際），以這樣的邊際等同於一切法的邊際。為什麼呢？實際和我（ātman）的邊際沒有二樣沒有分別，實際和眾生壽命養育人（jīva）的邊際沒有二樣沒有分別，實際和我見（ātma-dṛṣṭi）的邊際沒有二樣沒有分別，在我見中沒有實際，能夠這樣如實知道的人就沒有二十種我見。為什麼呢？因為實際中沒有一也沒有多，實際與平等相等，沒有來沒有去、沒有盡沒有減，實際究竟是空，所以說一切法是無盡門無盡際。 涅槃（nirvāṇa）是無盡的，所謂空故、無性故。如同涅槃無盡無不盡，一切法也是如此，因此說一切法與涅槃相等。諸法沒有相等、沒有不相等，因為沒有匹敵。譬如虛空沒有匹敵，一切諸法也是如此。如果認為有匹敵，說有涅槃，已經說了有涅槃，就去追求涅槃，就與賢聖相違背。因為說了有涅槃，就說這個應該知道、這個應該斷除、這個應該證得、這個應該修行、這個應該生起、這個應該滅盡，這樣修行不圓滿的人，不能如實知道、不能如實見到，就不認識不理解、不知道不見。

【English Translation】 English version: In all dharmas, there are no words or sentences, and it is the same. Though there are no sentences, they are given the provisional name of sentences, just as there are no traces, yet they are given the provisional name of traces. The Tathāgata's (如來) appearance in the world is also not a real appearance, but is given the provisional name of appearance, and it is the same. Therefore, the wise should not be attached to this, because it is due to non-attachment that it is given the provisional name of appearance, and they always rely on non-appearance. Why is that? Because non-origination is the true nature of all dharmas. Non-origination means there is nothing, therefore it is called the nature of non-existence of all dharmas. The nature of non-existence has no dwelling place, and because there is no dwelling place, it is the limit of non-dwelling. All dharmas and the limit of non-dwelling are the actual reality (satya), and the actual reality is the limit of all dharmas. Therefore, it is said that all dharmas are equal to the actual reality. The so-called actual reality is the limit of the three fields being severed (referring to the limit of severing the afflictions of the three realms), the limit of being indestructible, the limit of neither being annihilated nor permanent, like the actual reality, the limit of the three times being equal (referring to the equal limit of the past, present, and future), with such limits being equal to the limit of all dharmas. Why is that? The actual reality and the limit of the self (ātman) are not two and not different, the actual reality and the limit of the life and nurturing of beings (jīva) are not two and not different, the actual reality and the limit of the view of self (ātma-dṛṣṭi) are not two and not different. In the view of self, there is no actual reality. One who can know this truthfully will not have the twenty kinds of views of self. Why is that? Because in the actual reality, there is neither one nor many, the actual reality is equal to equality, there is no coming and no going, no end and no decrease, the actual reality is ultimately empty, therefore it is said that all dharmas are the gate of endlessness and the limit of endlessness. Nirvāṇa (涅槃) is endless, because it is empty and without nature. Just as nirvāṇa is endless and not endless, all dharmas are also like that, therefore it is said that all dharmas are equal to nirvāṇa. Dharmas are neither equal nor unequal, because there is no match. Just as space has no match, all dharmas are also like that. If one sees a match, and says there is nirvāṇa, having already said there is nirvāṇa, then one seeks nirvāṇa, which is contrary to the noble ones. Because one has said there is nirvāṇa, one then says this should be known, this should be severed, this should be attained, this should be practiced, this should arise, this should cease. One who practices in this way incompletely cannot know truthfully, cannot see truthfully, and will not recognize, understand, know, or see.

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解一切法故，則著于文字，于諸法中妄生諍競。生諍競者于佛法中則為可愍。所以然者，如來說言：沙門之法不應諍競。」

爾時，大德阿難白佛言：「希有，世尊！此賢士才辯乃能如是甚深明瞭難解難測也，於一切法不從他受，如身自證能如是說。」

虛空藏菩薩即謂阿難言：「大德！我已自身證知，是故如所證知能如是說。何以故？我身即是虛空，以虛空證知一切法，為虛空印所印。大德阿難！凡諸菩薩修身善解身相者，能以此身作諸佛事，現種種色像，而亦不退于真法身，亦復不離結業生身，又復不過於平等性，現變化身悉得自在，於一切佛國普能示現，終已不隱應化之身，如是行者皆可名之為身證行。」

阿難問言：「善男子！汝於法頗有證耶？」

虛空藏答言：「大德阿難！我不見法離於身、身離於法。」

阿難言：「善男子！汝若身證者，汝得阿羅漢果耶？」

虛空藏言：「大德！無得不得。無所得故，於一切法無惱行故，離貪慾瞋恚愚癡故，是謂阿羅漢。」

阿難言：「善男子！汝何時當般涅槃耶？」

虛空藏言：「大德！阿羅漢者無般涅槃，知一切法究竟是涅槃亦無涅槃相。凡愚之人有如是分別戲論行，言此是生死、此是涅槃；阿羅漢者無是戲論

【現代漢語翻譯】 現代漢語譯本：如果執著于理解一切法，就會執著于文字，在諸法中妄生爭論。產生爭論的人在佛法中是可悲的。這是因為，如來曾說過：『沙門的修行不應爭論。』 當時，大德阿難對佛說：『稀有啊，世尊！這位賢士的才辯竟然能如此甚深明瞭，難以理解和測度，對於一切法不從他人接受，如同自身證悟一般能如此宣說。』 虛空藏菩薩（Bodhisattva Akasagarbha）隨即對阿難說：『大德！我已經自身證知，所以能如所證知的那樣宣說。為什麼呢？我的身體就是虛空，以虛空證知一切法，被虛空印所印證。大德阿難！凡是修習身相、善解身相的菩薩，能以這個身體做諸佛事，顯現種種色相，卻也不退失於真法身，也不離結業所生的身體，也不超越平等性，顯現變化之身都能自在，在一切佛國普遍示現，最終也不會隱藏應化之身，像這樣修行的人都可以稱為身證行。』 阿難問道：『善男子！你對於法有所證悟嗎？』 虛空藏回答說：『大德阿難！我沒有看到法離開身體，也沒有看到身體離開法。』 阿難說：『善男子！如果你是身證，你已經證得阿羅漢果了嗎？』 虛空藏說：『大德！沒有得到也沒有沒得到。因為沒有所得，所以對於一切法沒有惱害的行為，遠離貪慾、嗔恚、愚癡，這就是阿羅漢。』 阿難說：『善男子！你何時會般涅槃呢？』 虛空藏說：『大德！阿羅漢沒有般涅槃，知道一切法究竟就是涅槃，也沒有涅槃的相狀。凡夫愚人有這樣的分別戲論，說這是生死，這是涅槃；阿羅漢沒有這樣的戲論。』

【English Translation】 English version: If one is attached to understanding all dharmas, then one becomes attached to words, and in all dharmas, one falsely generates disputes. Those who generate disputes are pitiable in the Buddhadharma. The reason for this is that the Tathagata has said: 'The practice of a śramaṇa (ascetic) should not involve disputes.' At that time, the venerable Ananda said to the Buddha: 'It is rare, World Honored One! This virtuous one's eloquence is able to be so profound, clear, difficult to understand, and immeasurable. Regarding all dharmas, he does not receive from others, but like one who has personally realized it, he is able to speak in this way.' Bodhisattva Akasagarbha (Space Treasury Bodhisattva) then said to Ananda: 'Venerable one! I have already personally realized it, therefore I am able to speak as I have realized. Why is that? My body is space itself, and through space I realize all dharmas, and am sealed by the seal of space. Venerable Ananda! All Bodhisattvas who cultivate the body and understand the characteristics of the body well, are able to use this body to perform the deeds of the Buddhas, manifesting various forms and appearances, yet they do not regress from the true Dharma body, nor do they depart from the body born of karmic actions, nor do they transcend equality. They are able to freely manifest transformation bodies, universally appearing in all Buddha lands, and ultimately do not conceal the transformation body. Those who practice in this way can all be called practitioners who have realized through the body.' Ananda asked: 'Good man! Do you have any realization of the Dharma?' Akasagarbha replied: 'Venerable Ananda! I do not see the Dharma apart from the body, nor the body apart from the Dharma.' Ananda said: 'Good man! If you have realized through the body, have you attained the fruit of Arhat?' Akasagarbha said: 'Venerable one! There is neither attainment nor non-attainment. Because there is no attainment, there is no harmful action towards all dharmas, and one is free from greed, hatred, and delusion. This is called an Arhat.' Ananda said: 'Good man! When will you enter Parinirvana?' Akasagarbha said: 'Venerable one! An Arhat does not enter Parinirvana. Knowing that all dharmas are ultimately Nirvana, there is also no characteristic of Nirvana. Ordinary foolish people have such discriminating and playful thoughts, saying this is birth and death, this is Nirvana; an Arhat does not have such playful thoughts.'

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也。」

大德阿難言：「善男子！如我解汝所說義，夫菩薩者，不應言是凡夫，亦不應言是學，不應言是無學，去離二相故。」

虛空藏言：「大德阿難！善哉，善哉！以非凡夫非學非無學故，在在處處皆能示現，於一切處亦不取著。」

爾時，五百大聲聞各以己身所著憂多羅繒奉上虛空藏，奉上衣已，一時同聲說如是言：「其有眾生深心發阿耨多羅三藐三菩提者，快得善利。于如是大智法藏中不墮其外。」所上之衣即便不現，彼諸聲聞問虛空藏言：「衣何所至也？」

虛空藏答言：「入我藏中。」

又言：「如來知之，汝等可問。」

爾時，諸聲聞即白佛言：「世尊！衣何所至也？」

佛告諸比丘：「東方去此過無量阿僧祇諸佛剎土，有世界名曰袈裟幢，其界有佛，號曰山王如來；虛空藏已遣此衣至彼世界。」

諸聲聞即白佛言：「世尊！以何因緣遣衣至彼耶？」

佛言：「欲以此衣于彼世界施作佛事。虛空藏菩薩於此所說，如虛空藏等三昧印法門，此三昧於彼衣中當演其義音。彼世界無量阿僧祇諸菩薩，聞此法故當得無生法忍。諸比丘當知，菩薩作如是種種方便利益眾生。」說此法時，于上虛空中雨無量金色華，以此諸花遍覆妙寶莊嚴堂，于諸花中出如

【現代漢語翻譯】 現代漢語譯本： 「也。」

大德阿難說：「善男子！依我理解你所說的意義，菩薩不應被認為是凡夫，也不應被認為是正在學習的人（學），更不應被認為是已完成學習的人（無學），因為他們已經超越了這兩種對立的相。」

虛空藏菩薩說：「大德阿難！說得好，說得好！正因為他們既不是凡夫，也不是正在學習的人，也不是已完成學習的人，所以他們才能在任何地方示現，並且在任何地方都不執著。」

當時，五百位大聲聞各自將自己所穿的僧伽梨（憂多羅繒，一種僧衣）獻給虛空藏菩薩。獻上衣服后，他們同時說道：「那些真心發願追求阿耨多羅三藐三菩提（無上正等正覺）的眾生，真是獲得了極大的利益。他們不會被排除在如此偉大的智慧法藏之外。」他們獻上的衣服立刻消失不見了。這些聲聞問虛空藏菩薩：「衣服到哪裡去了？」

虛空藏菩薩回答說：「進入了我的寶藏之中。」

他又說：「如來（佛陀）知道這件事，你們可以去問他。」

當時，這些聲聞就去稟告佛陀說：「世尊！衣服到哪裡去了？」

佛陀告訴眾比丘：「在東方，經過無數阿僧祇（極大的數字）的佛剎土，有一個世界名為袈裟幢，那個世界有一尊佛，名為山王如來。虛空藏菩薩已經將這些衣服送到了那個世界。」

眾聲聞又稟告佛陀說：「世尊！因為什麼因緣將衣服送到那裡呢？」

佛陀說：「是爲了用這些衣服在那個世界進行佛事。虛空藏菩薩在這裡所說的，如虛空藏等三昧（禪定）印法門，這個三昧會在那些衣服中演說其義理。那個世界無數阿僧祇的菩薩，聽到這個法門后，將會獲得無生法忍（對法性不生不滅的領悟）。諸位比丘應當知道，菩薩就是這樣運用種種方便來利益眾生的。」在佛陀說此法時，上空中降下無數金色的花朵，這些花朵覆蓋了整個以珍寶裝飾的殿堂，在這些花朵中發出如

【English Translation】 English version: 『also.』

The Venerable Ananda said, 『Good man! As I understand the meaning of what you have said, a Bodhisattva should not be called an ordinary person (fanfu), nor should they be called a learner (xue), nor should they be called one who has completed learning (wuxue), because they have transcended these two opposing aspects.』

Vajragarbha Bodhisattva said, 『Venerable Ananda! Well said, well said! Precisely because they are neither ordinary people, nor learners, nor those who have completed learning, they are able to manifest anywhere and do not cling to anything anywhere.』

At that time, five hundred great Sravakas (hearers) each offered their own sanghati (uttarasanga, a type of monastic robe) to Vajragarbha Bodhisattva. After offering their robes, they said in unison, 『Those beings who sincerely aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment) have truly gained great benefit. They will not be excluded from such a great treasury of wisdom.』 The robes they offered immediately disappeared. These Sravakas asked Vajragarbha Bodhisattva, 『Where have the robes gone?』

Vajragarbha Bodhisattva replied, 『They have entered my treasury.』

He further said, 『The Tathagata (Buddha) knows about this; you can ask him.』

At that time, these Sravakas then reported to the Buddha, saying, 『World Honored One! Where have the robes gone?』

The Buddha told the Bhikkhus (monks), 『In the east, passing through countless asamkhya (immeasurable) Buddha-lands, there is a world named Kasaya-dhvaja (Robe Banner), and in that world there is a Buddha named Sumeru-raja Tathagata (Mountain King Thus Come One). Vajragarbha Bodhisattva has already sent these robes to that world.』

The Sravakas then reported to the Buddha, saying, 『World Honored One! For what reason were the robes sent there?』

The Buddha said, 『It is to use these robes to perform Buddha-work in that world. What Vajragarbha Bodhisattva has spoken here, such as the Samadhi (meditative absorption) seal Dharma-gate of Vajragarbha, this Samadhi will expound its meaning in those robes. The countless asamkhya Bodhisattvas in that world, upon hearing this Dharma-gate, will attain the Anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). Bhikkhus, you should know that Bodhisattvas use various skillful means to benefit sentient beings in this way.』 As the Buddha spoke this Dharma, countless golden flowers rained down from the sky above, and these flowers covered the entire hall adorned with precious jewels, and from these flowers came forth like

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是法音。其有眾生信此虛空藏所說法，善順思惟分別其義者，皆當爲不退轉印所印，畢定得至無上道場。

爾時，阿難白佛言：「世尊！是何瑞應乃雨此花，出如是妙音安慰眾生？」

佛告阿難：「有梵天名曰光明莊嚴，從梵天上與六十八百千梵眾俱欲來詣此。」

如來說此語已，時諸梵眾忽然來至妙寶莊嚴堂上，頂禮佛足，右繞七匝。繞七匝已，在一面立，合掌向佛而白佛言：「希有，世尊！虛空藏菩薩不可思議，戒眾清凈，善修諸定，善分別大智慧，善能遊戲諸大神通，善能滿足大弘誓願，善能成就大權方便，善能莊嚴身口及意，善能于諸法中成就大自在力，是虛空藏菩薩身口及意都無所作，無有分別憶想，而能現此不可思議莊嚴神變；又能顯現無量百千法門，亦能出入百千諸三昧門，從昔以來常樂修習成就諸善法故。世尊！諸菩薩不應于往昔所修善根不知其因，集諸善根亦應無厭。所以者何？是因往昔所種善根果報故，能現如是不可思議神變。」

佛告梵天：「如是，如是！如汝所言，諸菩薩已成就善根資糧及出要智方便故，能現如是不可思議功德莊嚴之事，無憶想分別，亦無不分別。」

梵天白佛言：「世尊！云何菩薩集善根資糧及出要智方便？」

佛告光明莊嚴梵天

【現代漢語翻譯】 現代漢語譯本 這是佛法的聲音。如果有眾生相信虛空藏（菩薩名，象徵智慧廣大如虛空）所說的法，能夠善巧地順應、思考、辨別其中的含義，那麼他們都將被不退轉的印記所印證，必定能夠到達無上的菩提道場。

這時，阿難（佛陀的十大弟子之一，以記憶力強著稱）向佛陀稟告說：『世尊！是什麼樣的祥瑞徵兆，竟然降下這樣的花雨，發出如此美妙的聲音來安慰眾生呢？』

佛陀告訴阿難說：『有一位梵天，名叫光明莊嚴（梵天名，象徵光明和莊嚴），他從梵天界帶著六十八百千梵眾，想要來到這裡。』

如來說完這話，當時，那些梵眾忽然來到妙寶莊嚴堂上，頂禮佛足，右繞佛七圈。繞完七圈后，他們在一旁站立，合掌向佛稟告說：『稀有啊，世尊！虛空藏菩薩真是不可思議，他的戒律清凈，善於修習各種禪定，善於辨別大智慧，善於運用各種大神通，善於滿足大弘誓願，善於成就大權方便，善於莊嚴身口意，善於在一切法中成就大自在力。這位虛空藏菩薩的身口意都沒有任何造作，沒有分別憶想，卻能顯現如此不可思議的莊嚴神變；又能顯現無量百千法門，也能出入百千種三昧門，從過去以來常常樂於修習成就各種善法。世尊！各位菩薩不應該不知道他們過去所修善根的原因，積累各種善根也不應該感到厭倦。為什麼呢？正是因為過去所種的善根果報，才能顯現如此不可思議的神變。』

佛陀告訴梵天說：『是這樣的，是這樣的！正如你所說，各位菩薩已經成就了善根資糧以及出離要道的智慧方便，所以能夠顯現如此不可思議的功德莊嚴之事，既沒有憶想分別，也沒有不分別。』

梵天稟告佛陀說：『世尊！菩薩是如何積累善根資糧以及出離要道的智慧方便的呢？』

佛陀告訴光明莊嚴梵天：

【English Translation】 English version This is the sound of the Dharma. If there are sentient beings who believe in the Dharma spoken by Akasagarbha (Bodhisattva name, symbolizing wisdom as vast as space), and who skillfully follow, contemplate, and discern its meaning, then they will all be sealed with the seal of non-retrogression, and will certainly reach the supreme Bodhi-field.

At that time, Ananda (one of the Buddha's ten great disciples, known for his strong memory) said to the Buddha, 'World Honored One! What kind of auspicious sign is it that causes such a rain of flowers and emits such wonderful sounds to comfort sentient beings?'

The Buddha told Ananda, 'There is a Brahma named Light Adornment (Brahma name, symbolizing light and adornment), who is coming here from the Brahma heaven with sixty-eight hundred thousand Brahma followers.'

As the Tathagata finished speaking, the Brahma followers suddenly arrived at the Hall of Wondrous Treasures, prostrated at the Buddha's feet, and circumambulated him seven times to the right. After circumambulating seven times, they stood to one side, joined their palms, and said to the Buddha, 'Rare indeed, World Honored One! Akasagarbha Bodhisattva is truly inconceivable. His precepts are pure, he is skilled in practicing various samadhis, skilled in discerning great wisdom, skilled in wielding various great supernormal powers, skilled in fulfilling great vows, skilled in achieving great skillful means, skilled in adorning body, speech, and mind, and skilled in achieving great power of self-mastery in all dharmas. This Akasagarbha Bodhisattva's body, speech, and mind have no actions, no discriminating thoughts, yet he can manifest such inconceivable adornments and miraculous transformations; he can also manifest countless hundreds of thousands of Dharma doors, and can enter and exit hundreds of thousands of samadhi doors, because from the past he has always delighted in practicing and achieving various good dharmas. World Honored One! Bodhisattvas should not be ignorant of the causes of the good roots they cultivated in the past, and they should not be weary of accumulating various good roots. Why is that? It is because of the karmic results of the good roots planted in the past that they can manifest such inconceivable miraculous transformations.'

The Buddha told the Brahma, 'It is so, it is so! Just as you have said, the Bodhisattvas have already achieved the accumulation of good roots and the wisdom and skillful means for liberation, therefore they can manifest such inconceivable meritorious adornments, without discriminating thoughts, and also without non-discrimination.'

The Brahma said to the Buddha, 'World Honored One! How do Bodhisattvas accumulate the resources of good roots and the wisdom and skillful means for liberation?'

The Buddha told the Brahma Light Adornment:

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言：「善根有三種。何等為三？所謂無貪善根、無恚善根、無癡善根，是名善根。資糧者，所謂舍一切所有、修慈觀諸法，是名資糧。方便者，所謂去離凡夫地，不願樂聲聞辟支佛地，進入諸菩薩地，是名方便。智者，所謂知舍不善法智、知集善法智、知迴向菩提智，是名智。菩薩能住如是等正行者，是名出要。

「複次，善根者，能發阿耨多羅三藐三菩提心。資糧者，所謂求一切善法。方便者，所謂已作未作善根終不廢忘。智者，所謂知心如幻化。如是等法現前了知，是名出要。

「複次，善根者，所謂淳至。資糧者，所謂發動。方便者，所謂深心。智者，所謂無持無動。能行如是等法者，是名出要。

「複次，善根者，所謂欲善法。資糧者，所謂勝進。方便者，所謂安住不放逸。智者，所謂舍一切依著。能行如是等行者，是名出要。

「複次，善根者，所謂正信。資糧者，所謂不捨本願。方便者，所謂不捨念定。智者，所謂慧。能正住如是等行者，是名成就善根資糧智方便出要。

「複次，善根者，所謂悅可諸善知識。資糧者，所謂給侍所須，恭敬供養尊重利益。方便者，所謂于善知識生世尊想。智者，所謂知時非時而問法。能正住如是等行者，是名出要。

「複次，善根

【現代漢語翻譯】 現代漢語譯本：佛說：『善根有三種。是哪三種呢？就是所謂的無貪善根、無嗔善根、無癡善根，這被稱為善根。資糧，指的是捨棄一切所有、修習慈悲觀照諸法，這被稱為資糧。方便，指的是離開凡夫的境界，不希望停留在聲聞（Sravaka）和辟支佛（Pratyekabuddha）的境界，進入諸菩薩的境界，這被稱為方便。智慧，指的是知道捨棄不善法的智慧、知道積累善法的智慧、知道迴向菩提的智慧，這被稱為智慧。菩薩能夠安住于這些正行，就稱為出要。』 『再者，善根，指的是能夠發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心。資糧，指的是尋求一切善法。方便，指的是已經做過和未做過的善根都終不廢忘。智慧，指的是知道心如幻化。像這樣等法現前了知，就稱為出要。』 『再者，善根，指的是純粹至誠。資糧，指的是發動（善行）。方便，指的是深切的心意。智慧，指的是無所執持，無所動搖。能夠實行這些法，就稱為出要。』 『再者，善根，指的是想要行善法。資糧，指的是勇猛精進。方便，指的是安住于不放逸。智慧，指的是捨棄一切依戀執著。能夠實行這些行為，就稱為出要。』 『再者，善根，指的是正信。資糧，指的是不捨棄本來的誓願。方便，指的是不捨棄念和定。智慧，指的是慧。能夠安住于這些行為，就稱為成就善根、資糧、智慧和方便的出要。』 『再者，善根，指的是使諸善知識感到喜悅。資糧，指的是供給他們所需，恭敬供養，尊重利益他們。方便，指的是對善知識生起如同世尊（Bhagavan）一般的想法。智慧，指的是知道何時應該問法，何時不應該問法。能夠安住于這些行為，就稱為出要。』 『再者，善根』

【English Translation】 English version: The Buddha said: 'There are three kinds of good roots. What are the three? They are the so-called good root of non-greed, good root of non-hatred, and good root of non-delusion. These are called good roots. Provisions refer to giving up all possessions and cultivating loving-kindness and contemplating all dharmas. These are called provisions. Expedients refer to leaving the realm of ordinary beings, not desiring to remain in the realm of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and entering the realms of all Bodhisattvas. These are called expedients. Wisdom refers to the wisdom of knowing how to abandon unwholesome dharmas, the wisdom of knowing how to accumulate wholesome dharmas, and the wisdom of knowing how to dedicate merit towards Bodhi. This is called wisdom. A Bodhisattva who can abide in these right practices is called the essential path of liberation.' 'Furthermore, good roots refer to the ability to generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Provisions refer to seeking all wholesome dharmas. Expedients refer to never forgetting the good roots that have been done and those that have not yet been done. Wisdom refers to knowing that the mind is like an illusion. When one understands these dharmas, it is called the essential path of liberation.' 'Furthermore, good roots refer to being pure and sincere. Provisions refer to initiating (wholesome actions). Expedients refer to a profound mind. Wisdom refers to being without attachment and without wavering. Being able to practice these dharmas is called the essential path of liberation.' 'Furthermore, good roots refer to the desire to practice wholesome dharmas. Provisions refer to courageous progress. Expedients refer to abiding in non-negligence. Wisdom refers to abandoning all attachments. Being able to practice these actions is called the essential path of liberation.' 'Furthermore, good roots refer to right faith. Provisions refer to not abandoning one's original vows. Expedients refer to not abandoning mindfulness and concentration. Wisdom refers to prajna (wisdom). Being able to abide in these practices is called the essential path of liberation, which is the accomplishment of good roots, provisions, wisdom, and expedients.' 'Furthermore, good roots refer to making all virtuous teachers happy. Provisions refer to providing them with what they need, respectfully making offerings, and respecting and benefiting them. Expedients refer to generating the thought of a virtuous teacher as if they were the Bhagavan (World Honored One). Wisdom refers to knowing when it is appropriate to ask for the Dharma and when it is not. Being able to abide in these practices is called the essential path of liberation.' 'Furthermore, good roots'

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者，所謂善順聽法。資糧者，所謂受持不廢忘。方便者，所謂隨聞能觀。智者，所謂隨所聞而行。能正住如是等行者，是名出要。

「複次，善根者，所謂值佛悅可。資糧者，所謂護一切諸波羅蜜、諸攝法及助道法。方便者，所謂能從一地至於一地。智者，所謂得無生法忍。菩薩能正住如是等行者，是名成就善根資糧方便智出要。」

爾時，光明莊嚴梵天白佛言：「希有，世尊！如來能以四句義，總說一切菩薩行。世尊！一切佛法應于中求。」

爾時，虛空藏菩薩語梵天言：「一句亦能總攝一切佛法。何謂為一？所謂離欲句。所以然者？以一切佛法同於離欲，如佛法一切法亦然。梵天！是為一句，總攝一切佛法。

「複次，梵天！一空句總攝一切佛法，一切佛法同於空故，如佛法一切法亦然。梵天！是為一句，總攝一切佛法。所謂無相句、無愿句、無作句、無生句、無起句、如句、法性句、真際句、離句、滅句、盡句、涅槃句，總攝一切佛法，以一切佛法同於涅槃故，如佛法一切法亦然。梵天！是為一句總攝一切佛法。所以者何？以如是等句皆非句故，一切佛法非句，假名為句。

「複次，梵天！欲是離欲句。所以者何？離欲性即是欲故，一切佛法亦同是性。瞋恚是離瞋句。所以者何

【現代漢語翻譯】 現代漢語譯本：

『善』，指的是善於順從地聽聞佛法。『資糧』，指的是受持佛法而不忘失。『方便』，指的是隨所聽聞的佛法能夠進行觀照。『智』，指的是隨所聽聞的佛法而付諸實踐。能夠正確安住于這些修行的人，就叫做『出要』（解脫）。 『再者，善根』，指的是值遇佛陀並令佛陀歡喜。『資糧』，指的是守護一切諸波羅蜜（paramita，到彼岸）、諸攝法（samgraha-vastu，四攝事）以及助道法。『方便』，指的是能夠從一個菩薩地（bhumi，菩薩的修行階位）到達另一個菩薩地。『智』，指的是獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）。菩薩能夠正確安住于這些修行，就叫做成就善根、資糧、方便、智和出要。 這時，光明莊嚴梵天（Brahmā，色界天主）對佛陀說：『稀有啊，世尊！如來能夠用四句義，總括說明一切菩薩的修行。世尊！一切佛法都應當從中尋求。』 這時，虛空藏菩薩（Akasagarbha，菩薩名）對梵天說：『一句也能總攝一切佛法。什麼叫做一句呢？就是離欲句。為什麼呢？因為一切佛法都與離欲相同，如同佛法與一切法一樣。梵天！這就是一句，總攝一切佛法。 『再者，梵天！一空句總攝一切佛法，因為一切佛法都與空性相同，如同佛法與一切法一樣。梵天！這就是一句，總攝一切佛法。所謂無相句、無愿句、無作句、無生句、無起句、如句、法性句、真際句、離句、滅句、盡句、涅槃句，總攝一切佛法，因為一切佛法都與涅槃相同，如同佛法與一切法一樣。梵天！這就是一句總攝一切佛法。為什麼呢？因為這些句都不是真正的句，一切佛法都不是句，只是假名為句。 『再者，梵天！欲是離欲句。為什麼呢？因為離欲的自性就是欲，一切佛法也都是同樣的自性。瞋恚是離瞋句。為什麼呢？』

【English Translation】 English version:

'Good' refers to being good at listening to the Dharma with compliance. 'Resources' refers to receiving and upholding the Dharma without forgetting it. 'Means' refers to being able to contemplate the Dharma as it is heard. 'Wisdom' refers to putting the Dharma into practice as it is heard. One who can rightly abide in these practices is called 'going forth' (emancipation). 'Furthermore, good roots' refers to encountering the Buddha and making the Buddha happy. 'Resources' refers to protecting all the paramitas (perfections), all the samgraha-vastus (means of gathering), and the auxiliary practices for enlightenment. 'Means' refers to being able to progress from one bodhisattva bhumi (stage) to another. 'Wisdom' refers to attaining the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). A bodhisattva who can rightly abide in these practices is called one who has accomplished good roots, resources, means, wisdom, and going forth. At that time, the Brahma (Brahmā, lord of the form realm) named Light and Adornment said to the Buddha: 'It is rare, World Honored One! The Tathagata is able to summarize all the practices of a bodhisattva with four phrases. World Honored One! All the Buddha's teachings should be sought within these.' At that time, the Bodhisattva Akasagarbha (Space Treasury) said to Brahma: 'One phrase can also encompass all the Buddha's teachings. What is that one phrase? It is the phrase of detachment from desire. Why is that? Because all the Buddha's teachings are the same as detachment from desire, just as the Buddha's teachings are the same as all dharmas. Brahma! This is one phrase that encompasses all the Buddha's teachings. 'Furthermore, Brahma! The phrase of emptiness encompasses all the Buddha's teachings, because all the Buddha's teachings are the same as emptiness, just as the Buddha's teachings are the same as all dharmas. Brahma! This is one phrase that encompasses all the Buddha's teachings. The so-called phrases of no-mark, no-wish, no-action, no-birth, no-arising, suchness, dharma-nature, true reality, detachment, cessation, extinction, and nirvana, all encompass the Buddha's teachings, because all the Buddha's teachings are the same as nirvana, just as the Buddha's teachings are the same as all dharmas. Brahma! This is one phrase that encompasses all the Buddha's teachings. Why is that? Because these phrases are not true phrases, all the Buddha's teachings are not phrases, they are just given the name of phrases. 'Furthermore, Brahma! Desire is the phrase of detachment from desire. Why is that? Because the nature of detachment from desire is desire itself, and all the Buddha's teachings are of the same nature. Anger is the phrase of detachment from anger. Why is that?'

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？離瞋恚性即是瞋恚故。愚癡是離愚癡句。所以者何？離愚癡性即是愚癡故，一切佛法亦同是性。身見是實際句。所以者何？實際性即是身見，一切佛法亦同是性。無明是明句。所以者何？明性即是無明故，一切佛法亦同是性。乃至苦惱是離苦惱句。所以者何？離苦惱性即是苦惱故，一切佛法亦同是性。色是虛空句。所以者何？虛空性即是色故，一切佛法亦同是性。受想行識是無作句。所以者何？無作性即是識故，一切佛法亦同是性。地大是虛空句。所以者何？虛空即是地大故，一切佛法亦同是性。水大火大風大是法界句。所以者何？法界性即是風故，一切佛法亦同是性。眼是涅槃句。所以者何？涅槃性即是眼故，一切佛法亦同是性。耳鼻舌身意是涅槃句。所以者何？涅槃性即是意故，一切佛法亦同是性。梵天！是為一句，總攝一切佛法。菩薩入如是等一一智門，皆見一切佛法入於一句。

「梵天！喻如大海能吞眾流，一一句中攝一切佛法亦復如是。喻如虛空悉能苞容一切色像，一一句中攝一切佛法亦復如是。如是等一切佛法，若攝若不攝，若說若不說，不增不減，究竟離相故。

「梵天！喻如算師數數以算籌布在算局上，然局中無籌，籌中無局。所以者何？究竟不相應故，究竟離故。如是于上一一句中

【現代漢語翻譯】 現代漢語譯本： 『遠離嗔恚的本性』就是嗔恚。『愚癡』是『遠離愚癡』的說法。為什麼呢？因為『遠離愚癡的本性』就是愚癡。一切佛法也是同樣的本性。『身見』是『實際』的說法。為什麼呢？因為『實際的本性』就是身見，一切佛法也是同樣的本性。『無明』是『光明』的說法。為什麼呢？因為『光明的本性』就是無明，一切佛法也是同樣的本性。乃至『苦惱』是『遠離苦惱』的說法。為什麼呢？因為『遠離苦惱的本性』就是苦惱，一切佛法也是同樣的本性。『色』是『虛空』的說法。為什麼呢？因為『虛空的本性』就是色，一切佛法也是同樣的本性。『受、想、行、識』是『無作』的說法。為什麼呢？因為『無作的本性』就是識，一切佛法也是同樣的本性。『地大』是『虛空』的說法。為什麼呢？因為『虛空』就是地大，一切佛法也是同樣的本性。『水大、火大、風大』是『法界』的說法。為什麼呢？因為『法界的本性』就是風，一切佛法也是同樣的本性。『眼』是『涅槃』的說法。為什麼呢？因為『涅槃的本性』就是眼，一切佛法也是同樣的本性。『耳、鼻、舌、身、意』是『涅槃』的說法。為什麼呢？因為『涅槃的本性』就是意，一切佛法也是同樣的本性。梵天啊！這就是一句，總攝一切佛法。菩薩進入像這樣每一個智慧之門，都見到一切佛法歸於一句。 『梵天！譬如大海能吞納眾多的河流，一句之中攝取一切佛法也是這樣。譬如虛空能夠包容一切色相，一句之中攝取一切佛法也是這樣。像這樣一切佛法，無論是攝取還是不攝取，無論是說還是不說，不增不減，最終都是遠離相的緣故。 『梵天！譬如算師用算籌在算盤上計算，然而算盤中沒有算籌，算籌中也沒有算盤。為什麼呢？因為它們最終不相應，最終是分離的。像這樣在上面所說的一句之中』

【English Translation】 English version: 'The nature of being apart from anger' is anger. 'Ignorance' is the phrase 'being apart from ignorance.' Why is that? Because 'the nature of being apart from ignorance' is ignorance. All Buddha-dharmas are of the same nature. 'Self-view' is the phrase 'actuality.' Why is that? Because 'the nature of actuality' is self-view, and all Buddha-dharmas are of the same nature. 'Lack of understanding' is the phrase 'understanding.' Why is that? Because 'the nature of understanding' is lack of understanding, and all Buddha-dharmas are of the same nature. Even 'suffering' is the phrase 'being apart from suffering.' Why is that? Because 'the nature of being apart from suffering' is suffering, and all Buddha-dharmas are of the same nature. 'Form' is the phrase 'emptiness.' Why is that? Because 'the nature of emptiness' is form, and all Buddha-dharmas are of the same nature. 'Sensation, perception, volition, and consciousness' are the phrase 'non-action.' Why is that? Because 'the nature of non-action' is consciousness, and all Buddha-dharmas are of the same nature. 'Earth element' is the phrase 'emptiness.' Why is that? Because 'emptiness' is the earth element, and all Buddha-dharmas are of the same nature. 'Water element, fire element, and wind element' are the phrase 'dharma realm.' Why is that? Because 'the nature of the dharma realm' is wind, and all Buddha-dharmas are of the same nature. 'Eye' is the phrase 'nirvana.' Why is that? Because 'the nature of nirvana' is the eye, and all Buddha-dharmas are of the same nature. 'Ear, nose, tongue, body, and mind' are the phrase 'nirvana.' Why is that? Because 'the nature of nirvana' is the mind, and all Buddha-dharmas are of the same nature. Brahma! This is one phrase that encompasses all Buddha-dharmas. When Bodhisattvas enter each of these gates of wisdom, they see all Buddha-dharmas entering into one phrase. Brahma! It is like the great ocean that can swallow many rivers; in one phrase, all Buddha-dharmas are encompassed in the same way. It is like space that can contain all forms and appearances; in one phrase, all Buddha-dharmas are encompassed in the same way. All these Buddha-dharmas, whether they are encompassed or not, whether they are spoken or not, neither increase nor decrease, because they are ultimately apart from characteristics. Brahma! It is like a mathematician who uses counting rods on a counting board, but there are no rods in the board, and no board in the rods. Why is that? Because they are ultimately not corresponding, and ultimately separate. In the one phrase mentioned above, it is like this.'

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假名數故，言一切佛法皆入一句，而諸佛法不可名數算計，究竟不相應故，究竟離故。

「梵天！如佛法名數，即是一切法名數。何以故？一切法即是佛法，此法非法非非法，自性空故，自性離故，自性究竟無性故。無性即是虛空，虛空性同一切法性，此法性非生相非滅相，非有處相非無處相，是故一切法名無相無非相。」說如是一法門時，于彼梵眾中有萬二千梵天，皆發阿耨多羅三藐三菩提心；復有昔殖德本五千梵天得無生法忍。

爾時，眾中有一菩薩名曰寶手，問虛空藏菩薩言：「希有，善男子！一切諸法及如來法，甚深難測不可思議。又，善男子！何謂安一切佛法根本耶？」

虛空藏菩薩答寶手言：「善男子！菩提心是安一切佛法根本，一切法住菩提心故，便得增長。」

寶手菩薩言：「善男子！菩提心者，何法所攝，得不忘失、能速至不退轉地？」

虛空藏言：「善男子！菩提心為二法所攝，得不忘失、速至不退轉地。何等為二？所謂淳至、畢竟，是名為二法所攝，得不忘失、能速至不退轉地。」

寶手言：「善男子！此二者為幾法所攝。」

虛空藏言：「此二法為四法所攝。何等為四？所謂淳至者，為不虛詐、不諂曲所攝；畢竟者，為無我及上進所攝。是為二

【現代漢語翻譯】 現代漢語譯本：因為只是假立名相的緣故，所以說一切佛法都歸於一句，但諸佛的法是無法用名數來計算的，因為它們最終是不相應的，最終是遠離的。 『梵天（Brahmā，印度教的創造神）！』，佛法的名數，就是一切法的名數。為什麼呢？因為一切法就是佛法，此法非有非無，其自性是空，其自性是遠離的，其自性是究竟無性的。無性即是虛空，虛空的性質與一切法的性質相同，此法性非生相非滅相，非有處相非無處相，所以一切法名為無相無非相。』當宣說這一法門時，在梵天眾中有萬二千梵天，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）；又有過去種下善根的五千梵天，獲得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟）。 當時，眾中有一位菩薩名叫寶手（Ratnapāṇi），問虛空藏菩薩（Ākāśagarbha）說：『稀有啊，善男子！一切諸法以及如來（Tathāgata，佛的稱號）的法，都深奧難測，不可思議。還有，善男子！什麼是安立一切佛法的根本呢？』 虛空藏菩薩回答寶手菩薩說：『善男子！菩提心（bodhicitta，覺悟之心）是安立一切佛法的根本，一切法都安住于菩提心中，因此得以增長。』 寶手菩薩說：『善男子！菩提心是被什麼法所攝持，才能不忘失，並能迅速到達不退轉地（avaivartika-bhūmi，不會退轉的境界）呢？』 虛空藏菩薩說：『善男子！菩提心被兩種法所攝持，才能不忘失，並能迅速到達不退轉地。是哪兩種呢？就是所謂淳至和畢竟，這兩種法所攝持，才能不忘失，並能迅速到達不退轉地。』 寶手菩薩說：『善男子！這兩種法又被幾種法所攝持呢？』 虛空藏菩薩說：『這兩種法被四種法所攝持。是哪四種呢？所謂淳至，是被不虛詐和不諂曲所攝持；所謂畢竟，是被無我和上進所攝持。這就是這兩種法被四種法所攝持。』

【English Translation】 English version: Because of the mere establishment of names, it is said that all Buddha-dharmas are included in one phrase, but the dharmas of the Buddhas cannot be counted by names and numbers, because they are ultimately not corresponding, and ultimately are detached. 'Brahmā! The number of Buddha-dharmas is the number of all dharmas. Why? Because all dharmas are Buddha-dharmas. This dharma is neither existent nor non-existent, its self-nature is empty, its self-nature is detached, and its self-nature is ultimately without nature. No-nature is emptiness, and the nature of emptiness is the same as the nature of all dharmas. This dharma-nature is neither a characteristic of arising nor a characteristic of ceasing, neither a characteristic of having a place nor a characteristic of having no place. Therefore, all dharmas are called without characteristics and without non-characteristics.' When this dharma-gate was spoken, among the Brahma assembly, twelve thousand Brahmās all generated the mind of anuttarā-samyak-saṃbodhi; and five thousand Brahmās who had planted roots of virtue in the past attained the kṣānti of no-birth dharma. At that time, there was a Bodhisattva named Ratnapāṇi in the assembly, who asked the Bodhisattva Ākāśagarbha, 'Rare indeed, good man! All dharmas and the dharmas of the Tathāgata are profound, difficult to fathom, and inconceivable. Also, good man! What is the root of establishing all Buddha-dharmas?' The Bodhisattva Ākāśagarbha answered the Bodhisattva Ratnapāṇi, 'Good man! The bodhicitta is the root of establishing all Buddha-dharmas. All dharmas abide in the bodhicitta, and therefore they grow.' The Bodhisattva Ratnapāṇi said, 'Good man! By what dharma is the bodhicitta upheld, so that it is not forgotten and can quickly reach the avaivartika-bhūmi?' Ākāśagarbha said, 'Good man! The bodhicitta is upheld by two dharmas, so that it is not forgotten and can quickly reach the avaivartika-bhūmi. What are the two? They are called pure sincerity and ultimate completion. These two dharmas uphold it, so that it is not forgotten and can quickly reach the avaivartika-bhūmi.' The Bodhisattva Ratnapāṇi said, 'Good man! By how many dharmas are these two upheld?' Ākāśagarbha said, 'These two dharmas are upheld by four dharmas. What are the four? Pure sincerity is upheld by non-deceit and non-flattery; ultimate completion is upheld by no-self and progress. These are the four dharmas by which the two dharmas are upheld.'

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法為四法所攝。」

寶手言：「善男子！此四法為幾法所攝？」

虛空藏言：「善男子！此四法為八法所攝。何等為八？所謂不虛詐者，為不猶豫及體真凈所攝；不諂曲者，為正直及正住所攝；無我者，為不退沒及進所攝；上進者，為功德資糧及智資糧所攝。是為四法為八法所攝。」

寶手言：「善男子！此八法復為幾法所攝？」

虛空藏言：「善男子！此八法復為十六法所攝。何等十六？所謂不猶豫者，為大慈及大悲所攝；體真凈者，為身調及心調所攝；正直者，為忍辱及柔和所攝；正住者，為無憍慢及無滯礙所攝；不退沒者，為堅固及力所攝；上進者，為如所作及正行所攝；功德資糧者，為始發及究竟不捨所攝；智資糧者，為求多聞及思惟所聞所攝。是為八法、為十六法所攝。」

寶手言：「善男子！此十六法復為幾法所攝？」

虛空藏言：「善男子！是十六法為三十二法所攝。何等三十二？所謂大慈者，為無礙心及於一切眾生等心所攝；大悲者，為無厭惓及勤給足一切眾生所攝；身調者，為不觸撓及不加害所攝；心調者，為定及寂靜所攝；忍辱者，為受正教及順行所攝；柔和者，為慚及愧所攝；無憍慢者，為謙卑及禮敬所攝；無滯礙者，為無垢穢及不強梁所攝；堅固者，

【現代漢語翻譯】 現代漢語譯本 『法』被四種法所包含。」 寶手（菩薩名）說：『善男子！這四種法被幾種法所包含？』 虛空藏（菩薩名）說：『善男子！這四種法被八種法所包含。哪八種呢？所謂不虛詐，被不猶豫和體真凈所包含；不諂曲，被正直和正住所包含；無我，被不退沒和上進所包含；上進，被功德資糧和智資糧所包含。這就是四種法被八種法所包含。』 寶手說：『善男子！這八種法又被幾種法所包含？』 虛空藏說：『善男子！這八種法又被十六種法所包含。哪十六種呢？所謂不猶豫，被大慈和大悲所包含；體真凈，被身調和心調所包含；正直，被忍辱和柔和所包含；正住，被無憍慢和無滯礙所包含；不退沒，被堅固和力所包含；上進，被如所作和正行所包含；功德資糧，被始發和究竟不捨所包含；智資糧，被求多聞和思惟所聞所包含。這就是八種法被十六種法所包含。』 寶手說：『善男子！這十六種法又被幾種法所包含？』 虛空藏說：『善男子！這十六種法被三十二種法所包含。哪三十二種呢？所謂大慈，被無礙心和對一切眾生平等心所包含；大悲，被無厭倦和勤于滿足一切眾生所包含；身調，被不觸撓和不加害所包含；心調，被定和寂靜所包含；忍辱，被接受正教和順從修行所包含；柔和，被慚和愧所包含；無憍慢，被謙卑和禮敬所包含；無滯礙，被無垢穢和不強梁所包含；堅固，

【English Translation】 English version 'The Dharma is encompassed by four dharmas.' Bao Shou (Bodhisattva's name) said, 'Good man! By how many dharmas are these four dharmas encompassed?' Xu Kong Zang (Bodhisattva's name) said, 'Good man! These four dharmas are encompassed by eight dharmas. What are the eight? Namely, non-deceitfulness is encompassed by non-hesitation and purity of essence; non-flattery is encompassed by uprightness and right dwelling; non-self is encompassed by non-regression and advancement; advancement is encompassed by the accumulation of merit and the accumulation of wisdom. These are the four dharmas encompassed by eight dharmas.' Bao Shou said, 'Good man! By how many dharmas are these eight dharmas encompassed?' Xu Kong Zang said, 'Good man! These eight dharmas are encompassed by sixteen dharmas. What are the sixteen? Namely, non-hesitation is encompassed by great loving-kindness and great compassion; purity of essence is encompassed by bodily harmony and mental harmony; uprightness is encompassed by patience and gentleness; right dwelling is encompassed by non-arrogance and non-obstruction; non-regression is encompassed by firmness and strength; advancement is encompassed by as-it-is-done and right practice; the accumulation of merit is encompassed by initial arising and ultimate non-abandonment; the accumulation of wisdom is encompassed by seeking much learning and contemplating what is learned. These are the eight dharmas encompassed by sixteen dharmas.' Bao Shou said, 'Good man! By how many dharmas are these sixteen dharmas encompassed?' Xu Kong Zang said, 'Good man! These sixteen dharmas are encompassed by thirty-two dharmas. What are the thirty-two? Namely, great loving-kindness is encompassed by an unobstructed mind and an equal mind towards all beings; great compassion is encompassed by non-weariness and diligently fulfilling all beings; bodily harmony is encompassed by non-disturbance and non-harming; mental harmony is encompassed by concentration and tranquility; patience is encompassed by receiving the right teachings and following the practice; gentleness is encompassed by shame and remorse; non-arrogance is encompassed by humility and reverence; non-obstruction is encompassed by non-defilement and non-violence; firmness,

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為不犯所行及成就本願所攝；力者，為住正意及不掉動所攝；如所作者，為如說及能行所攝；正行者，為正發及正進所攝；始發者，為必勝及不退所攝；不捨者，為樂勝及上求所攝；求多聞者，為親近善知識及悅可善知識所攝；思惟所聞者，為智慧及善觀所攝。善男子！是為十六法為三十二法所攝。」

寶手言：「善男子！此三十二法，復為幾法所攝？」

虛空藏答言：「善男子！是三十二法，為六十四法所攝。何等六十四法？所謂無礙心者，為護我及護彼所攝；於一切眾生等心者，為無別異及一味所攝；無厭惓者，為如夢觀及知生死如幻所攝；勤給足一切眾生者，為諸神通及方便所攝；不觸嬈者，為羞恥及信有業報所攝；不加害者，為少欲及知足所攝；定者，為無發惱及無散失所攝；寂靜者，為舍吾我及離我所所攝；受正教者，為求法及欲法所攝；順行者，為敬重及平等無疲惓所攝；慚者，為內心斷除及外不行所攝；愧者，為信樂佛智及在屏處不行惡所攝；謙卑者，為不慠慢及知自下所攝；禮敬者，為身端心直所攝；無垢穢者，為具靜定及修智慧所攝；不強梁者，為不粗獷及不兩舌所攝；不犯所行者，為不捨菩提心及念道場所攝；成就本願者，為舍魔事及佛神力持所攝；正住意者，為不輕躁及不掉亂所

【現代漢語翻譯】 現代漢語譯本：『不犯所行』（不違背自己的修行）和『成就本願』（實現最初的誓願）被『所攝』（包含）在內；『力』（力量）被『住正意』（保持正確的意念）和『不掉動』（不搖擺不定）所攝；『如所作者』（如實地去做）被『如說』（如教導所說）和『能行』（能夠實行）所攝；『正行者』（正確的修行者）被『正發』（正確的發起）和『正進』（正確的精進）所攝；『始發者』（最初發心的人）被『必勝』（必定勝利）和『不退』（不退轉）所攝；『不捨者』（不放棄的人）被『樂勝』（樂於勝利）和『上求』（向上追求）所攝；『求多聞者』（追求廣博知識的人）被『親近善知識』（親近善友）和『悅可善知識』（使善友喜悅）所攝；『思惟所聞者』（思考所聽聞的教法）被『智慧』和『善觀』（善於觀察）所攝。善男子！這十六法被三十二法所包含。 寶手菩薩問：『善男子！這三十二法，又被多少法所包含呢？』 虛空藏菩薩回答說：『善男子！這三十二法，被六十四法所包含。哪六十四法呢？所謂『無礙心』（沒有障礙的心），被『護我』（保護自己）和『護彼』（保護他人）所攝；『於一切眾生等心』（對一切眾生平等的心），被『無別異』（沒有差別）和『一味』（同一味道）所攝；『無厭惓』（沒有厭倦）被『如夢觀』（像觀察夢一樣）和『知生死如幻』（知道生死如幻象）所攝；『勤給足一切眾生』（勤奮地滿足一切眾生）被『諸神通』（各種神通）和『方便』（善巧的方法）所攝；『不觸嬈』（不觸犯擾亂）被『羞恥』（羞愧）和『信有業報』（相信有業報）所攝；『不加害』（不傷害）被『少欲』（少欲）和『知足』（知足）所攝；『定』（禪定）被『無發惱』（沒有煩惱）和『無散失』（沒有散亂）所攝；『寂靜』（寂靜）被『舍吾我』（捨棄自我）和『離我所』（遠離我所執著）所攝；『受正教』（接受正確的教導）被『求法』（尋求佛法）和『欲法』（渴望佛法）所攝；『順行』（順應修行）被『敬重』（尊敬）和『平等無疲惓』（平等不疲倦）所攝；『慚』（慚愧）被『內心斷除』（內心斷除惡念）和『外不行』（外在不實行惡行）所攝；『愧』（羞愧）被『信樂佛智』（信樂佛的智慧）和『在屏處不行惡』（在隱蔽的地方也不做惡事）所攝；『謙卑』（謙卑）被『不慠慢』（不傲慢）和『知自下』（知道自己低下）所攝；『禮敬』（禮敬）被『身端心直』（身體端正，心正直）所攝；『無垢穢』（沒有污垢）被『具靜定』（具備禪定）和『修智慧』（修習智慧）所攝；『不強梁』（不強橫）被『不粗獷』（不粗暴）和『不兩舌』（不兩舌）所攝；『不犯所行』（不違背自己的修行）被『不捨菩提心』（不捨棄菩提心）和『念道場』（憶念道場）所攝；『成就本願』（實現最初的誓願）被『舍魔事』（捨棄魔事）和『佛神力持』（佛的神力加持）所攝；『正住意』（保持正確的意念）被『不輕躁』（不輕率）和『不掉亂』（不散亂）所攝；』

【English Translation】 English version: 'Not violating what is practiced' (not going against one's practice) and 'accomplishing original vows' (fulfilling initial vows) are included within 'what is encompassed'; 'strength' (power) is encompassed by 'abiding in right intention' (maintaining correct thoughts) and 'not wavering' (not being indecisive); 'as one acts' (doing as one should) is encompassed by 'as said' (as taught) and 'being able to practice' (being capable of practicing); 'the right practitioner' (one who practices correctly) is encompassed by 'right arising' (correctly initiating) and 'right progress' (correctly advancing); 'the beginner' (one who initially aspires) is encompassed by 'certain victory' (assured victory) and 'non-retrogression' (not falling back); 'the non-abandoner' (one who does not give up) is encompassed by 'joy in victory' (delight in victory) and 'seeking upwards' (seeking higher); 'the seeker of much learning' (one who seeks extensive knowledge) is encompassed by 'befriending good teachers' (befriending virtuous friends) and 'pleasing good teachers' (making virtuous friends happy); 'the one who contemplates what is heard' (one who reflects on the teachings heard) is encompassed by 'wisdom' and 'good observation' (skillful observation). Good man! These sixteen dharmas are encompassed by thirty-two dharmas. Bodhisattva Treasure Hand asked: 'Good man! These thirty-two dharmas, by how many dharmas are they encompassed?' Bodhisattva Akashagarbha replied: 'Good man! These thirty-two dharmas are encompassed by sixty-four dharmas. What are these sixty-four dharmas? The so-called 'unobstructed mind' (a mind without obstacles) is encompassed by 'protecting oneself' and 'protecting others'; 'equal mind towards all beings' (an equal mind towards all beings) is encompassed by 'no difference' and 'one taste'; 'no weariness' (no fatigue) is encompassed by 'observing like a dream' and 'knowing birth and death as illusion'; 'diligently fulfilling all beings' (diligently satisfying all beings) is encompassed by 'various supernormal powers' and 'skillful means'; 'not disturbing' (not causing disturbance) is encompassed by 'shame' and 'believing in karmic retribution'; 'not harming' (not causing harm) is encompassed by 'few desires' and 'contentment'; 'meditation' (samadhi) is encompassed by 'no arising of afflictions' and 'no scattering'; 'tranquility' (peace) is encompassed by 'abandoning self' and 'detachment from what is mine'; 'receiving right teachings' (accepting correct teachings) is encompassed by 'seeking the Dharma' and 'desiring the Dharma'; 'practicing accordingly' (practicing in accordance) is encompassed by 'respect' and 'equal non-weariness'; 'shame' (hri) is encompassed by 'internal cutting off' (cutting off evil thoughts internally) and 'external non-practice' (not practicing evil externally); 'remorse' (apatrapya) is encompassed by 'believing in Buddha's wisdom' and 'not doing evil in secret'; 'humility' (humbleness) is encompassed by 'no arrogance' and 'knowing oneself as lower'; 'reverence' (respect) is encompassed by 'upright body and straight mind'; 'no defilement' (without impurities) is encompassed by 'possessing tranquility and meditation' and 'cultivating wisdom'; 'not being forceful' (not being overbearing) is encompassed by 'not being rough' and 'not being double-tongued'; 'not violating what is practiced' (not going against one's practice) is encompassed by 'not abandoning Bodhicitta' and 'remembering the place of enlightenment'; 'accomplishing original vows' (fulfilling initial vows) is encompassed by 'abandoning demonic activities' and 'being upheld by Buddha's divine power'; 'abiding in right intention' (maintaining correct thoughts) is encompassed by 'not being rash' and 'not being scattered';'

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攝；不掉動者，為如石山及不可移轉所攝；如說者，為所作善業及無熱惱所攝；能行者，為無虛誑及不捨歸趣所攝；正發者，為離邊見及順觀甚深因緣所攝；正進者，為善巧及方便所攝；必勝者，為不懈慢及勇猛所攝；不退者，為大欲及增進所攝；樂勝者，為見如來及聞法所攝；上求者，為舍諸地過患及得諸地功德所攝；親近善知識者，為無憎嫉及信樂所攝；悅可善知識者，為敬順及不逆教敕所攝；智慧者，為無常觀及無我觀所攝；善觀者，為修無相及不怙涅槃所攝。善男子！是三十二法為六十四法所攝。」

寶手復問：「此六十四法，復為幾法所攝？」

虛空藏答言：「善男子！此六十四法為百二十八法所攝。何等為百二十八法？所謂護我者，為斷一切惡及成就一切善根所攝；護彼者，為忍辱及柔和所攝；無別異者，為猶如水心及如風心所攝；一味者，為法界觀及如如觀所攝；如夢觀者，為無移轉觀及無真實觀所攝；如幻者，為適性示現及無自性觀所攝；諸神通者，爲了義及了智所攝；方便者，為大悲及般若波羅蜜所攝；羞恥者，為不覆藏所犯及悔過所攝；信有業報者，為不放逸及畏惡趣所攝；少欲者，為凈處有齊限及離宿穢所攝；知足者，為易稱及易養所攝；無發惱者，為究竟及究竟邊際所攝；無散

【現代漢語翻譯】 現代漢語譯本： 『攝』，指不為動搖所動，如同被石山所攝持，不可轉移；『如說者』，指被所作的善業和無熱惱所攝持；『能行者』，指被無虛誑和不捨棄歸趣所攝持；『正發者』，指被遠離邊見和順應觀察甚深因緣所攝持；『正進者』，指被善巧和方便所攝持；『必勝者』，指被不懈怠和勇猛所攝持；『不退者』，指被大欲和增進所攝持；『樂勝者』，指被見如來（佛陀）和聞法所攝持；『上求者』，指被捨棄諸地（修行階段）的過患和獲得諸地功德所攝持；『親近善知識者』，指被無憎嫉和信樂所攝持；『悅可善知識者』，指被恭敬順從和不違逆教敕所攝持；『智慧者』，指被無常觀和無我觀所攝持；『善觀者』，指被修無相和不執著涅槃所攝持。善男子！這三十二法被六十四法所攝持。 寶手菩薩又問：『這六十四法，又被多少法所攝持呢？』 虛空藏菩薩回答說：『善男子！這六十四法被一百二十八法所攝持。什麼是一百二十八法呢？所謂『護我者』，指被斷除一切惡和成就一切善根所攝持；『護彼者』，指被忍辱和柔和所攝持；『無別異者』，指被猶如水的心和猶如風的心所攝持；『一味者』，指被法界觀和如如觀所攝持；『如夢觀者』，指被無移轉觀和無真實觀所攝持；『如幻者』，指被適性示現和無自性觀所攝持；『諸神通者』，指被了義和了智所攝持；『方便者』，指被大悲和般若波羅蜜（智慧的完美）所攝持；『羞恥者』，指被不覆藏所犯和悔過所攝持；『信有業報者』，指被不放逸和畏懼惡趣所攝持；『少欲者』，指被凈處有齊限和遠離宿穢所攝持；『知足者』，指被易於稱讚和易於養活所攝持；『無發惱者』，指被究竟和究竟邊際所攝持；『無散』

【English Translation】 English version: 『Grasping』 means being unmoved, like being grasped by a stone mountain, unshakeable; 『Those who speak as such』 means being grasped by the good deeds done and the absence of distress; 『Those who can act』 means being grasped by non-deceit and not abandoning the path; 『Rightly arising』 means being grasped by being free from extreme views and observing the profound causes and conditions; 『Rightly progressing』 means being grasped by skillfulness and expedient means; 『Certainly victorious』 means being grasped by non-sloth and courage; 『Non-retreating』 means being grasped by great desire and advancement; 『Joyful in victory』 means being grasped by seeing the Tathagata (Buddha) and hearing the Dharma; 『Seeking higher』 means being grasped by abandoning the faults of all stages (of practice) and attaining the merits of all stages; 『Drawing near to good teachers』 means being grasped by non-hatred and faith; 『Pleasing good teachers』 means being grasped by respect, obedience, and not opposing their teachings; 『Wise』 means being grasped by the contemplation of impermanence and the contemplation of no-self; 『Good observers』 means being grasped by cultivating no-form and not clinging to Nirvana. Good man! These thirty-two dharmas are grasped by sixty-four dharmas. Bodhisattva Treasure Hand then asked: 『These sixty-four dharmas, by how many dharmas are they grasped?』 Bodhisattva Akashagarbha replied: 『Good man! These sixty-four dharmas are grasped by one hundred and twenty-eight dharmas. What are the one hundred and twenty-eight dharmas? So-called 『Protecting oneself』 means being grasped by cutting off all evils and accomplishing all good roots; 『Protecting others』 means being grasped by patience and gentleness; 『No difference』 means being grasped by a mind like water and a mind like wind; 『One flavor』 means being grasped by the contemplation of the Dharmadhatu and the contemplation of Suchness; 『Contemplating like a dream』 means being grasped by the contemplation of no shifting and the contemplation of no reality; 『Like an illusion』 means being grasped by appropriate manifestation and the contemplation of no self-nature; 『All supernatural powers』 means being grasped by ultimate meaning and ultimate wisdom; 『Expedient means』 means being grasped by great compassion and Prajnaparamita (perfection of wisdom); 『Shame』 means being grasped by not concealing offenses and repenting; 『Believing in karmic retribution』 means being grasped by non-negligence and fear of evil realms; 『Few desires』 means being grasped by having limits in pure places and being free from past defilements; 『Contentment』 means being grasped by being easy to praise and easy to nourish; 『No vexation』 means being grasped by the ultimate and the ultimate boundary; 『No scattering』

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失者，為得忍及不退轉地所攝；舍吾我者，為不計我身及與壽命所攝；離我所者，為無貪及無愚癡所攝；求法者，為智及斷所攝；欲法者，為不著五欲及離煩惱所攝；敬重者，為起世尊想及療救想所攝；無疲惓者，為身輕及翹勤省眠所攝；內心斷除者，為身念處及受念處所攝；外不行者，為心念處及法念處所攝；信樂佛智者，為深敬重及凈信所攝；在屏處不行惡者，為自證知及諸神天證知所攝；不慠慢者，為不自嘆譽不譏彼人所攝；知自下者，為不虛稱及不顯己德所攝；身端者，為不行三不善業及不犯禁戒所攝；心直者，為常省己過及不說彼短所攝；具靜定者，為寂靜心及滅煩惱所攝；修智慧者，為選擇諸法及知無我所攝；不粗獷者，為常行益事及順忍所攝；不兩舌者，為自足眷屬及和合別離者所攝；不捨菩提心者，為眾生及為佛智所攝；念道場者，為欲壞於魔眾及成正覺所攝；舍魔事者，為正觀及不捨菩提志所攝；佛神力持者，為堅固行及善淳至所攝；不輕躁者，為堅護諸根及不捨境界所攝；不掉亂者，為觀苦及觀空所攝；如石山者，為不高及不下所攝；不可移轉者，為斷愛及除恚所攝；所作善業者，為智所作業及舍魔事所攝；無熱惱者，為凈戒及凈定所攝；無虛誑者，為誠實語及不望果報所攝；不捨歸趣者，為成

【現代漢語翻譯】 現代漢語譯本 『失』（失去）是指被『得忍』（獲得忍辱）和『不退轉地』（不退轉的境界）所包含；『舍吾我』（捨棄自我）是指被『不計我身』（不執著于自身）和『壽命』（生命）所包含；『離我所』（遠離我所）是指被『無貪』（沒有貪慾）和『無愚癡』（沒有愚昧）所包含；『求法』（尋求佛法）是指被『智』（智慧）和『斷』（斷除煩惱）所包含；『欲法』（渴望佛法）是指被『不著五欲』（不執著於五種慾望）和『離煩惱』（遠離煩惱）所包含；『敬重』（尊敬重視）是指被『起世尊想』（生起對世尊的敬仰）和『療救想』（生起救度眾生的想法）所包含；『無疲惓』（不疲倦）是指被『身輕』（身體輕盈）和『翹勤省眠』（精進努力，減少睡眠）所包含；『內心斷除』（內心斷除煩惱）是指被『身念處』（對身體的觀照）和『受念處』（對感受的觀照）所包含；『外不行』（外在行為不放縱）是指被『心念處』（對心的觀照）和『法念處』（對法的觀照）所包含；『信樂佛智』（信奉佛的智慧）是指被『深敬重』（深深的敬重）和『凈信』（清凈的信心）所包含；『在屏處不行惡』（在隱蔽處也不做惡事）是指被『自證知』（自己知道）和『諸神天證知』（諸神天知道）所包含；『不慠慢』（不傲慢）是指被『不自嘆譽』（不自我讚美）和『不譏彼人』（不譏諷他人）所包含；『知自下』（知道自己低下）是指被『不虛稱』（不虛假稱讚）和『不顯己德』（不顯揚自己的功德）所包含；『身端』（身體端正）是指被『不行三不善業』（不做三種不善的行為）和『不犯禁戒』（不違反戒律）所包含；『心直』（心正直）是指被『常省己過』（經常反省自己的過錯）和『不說彼短』（不說別人的缺點）所包含；『具靜定』（具有禪定）是指被『寂靜心』（寂靜的心）和『滅煩惱』（滅除煩惱）所包含；『修智慧』（修習智慧）是指被『選擇諸法』（選擇正確的法）和『知無我』（知道無我）所包含；『不粗獷』（不粗暴）是指被『常行益事』（經常做有益的事情）和『順忍』（順從忍辱）所包含；『不兩舌』（不挑撥離間）是指被『自足眷屬』（自己滿足於眷屬）和『和合別離者』（使分離的人和合）所包含；『不捨菩提心』（不捨棄菩提心）是指為『眾生』（一切眾生）和『為佛智』（爲了佛的智慧）所包含；『念道場』（憶念道場）是指為『欲壞於魔眾』（想要摧毀魔眾）和『成正覺』（成就正覺）所包含；『舍魔事』（捨棄魔事）是指為『正觀』（正確的觀察）和『不捨菩提志』（不捨棄菩提的志向）所包含；『佛神力持』（佛的神力加持）是指為『堅固行』（堅固的修行）和『善淳至』（善良純正）所包含；『不輕躁』（不輕率）是指為『堅護諸根』（堅固守護諸根）和『不捨境界』（不捨棄境界）所包含；『不掉亂』（不散亂）是指為『觀苦』（觀察苦）和『觀空』（觀察空）所包含；『如石山』（像石頭山一樣）是指為『不高』（不驕傲）和『不下』（不自卑）所包含；『不可移轉』（不可動搖）是指為『斷愛』（斷除愛慾）和『除恚』（去除嗔恨）所包含；『所作善業』（所做的善業）是指為『智所作業』（智慧所引導的行為）和『舍魔事』（捨棄魔事）所包含；『無熱惱』（沒有熱惱）是指為『凈戒』（清凈的戒律）和『凈定』（清凈的禪定）所包含；『無虛誑』（沒有虛假）是指為『誠實語』（誠實的話語）和『不望果報』（不期望果報）所包含；『不捨歸趣』（不捨棄歸宿）是指為『成』（成就） English version 『Loss』 is encompassed by 『attaining patience』 (kṣānti) and 『the stage of non-retrogression』 (avaivartika-bhūmi); 『abandoning self』 (ātman) is encompassed by 『not regarding the body』 and 『lifespan』; 『detaching from what belongs to self』 (ātmanīya) is encompassed by 『non-greed』 (alobha) and 『non-ignorance』 (amoha); 『seeking the Dharma』 is encompassed by 『wisdom』 (jñāna) and 『cessation』 (nirodha); 『desiring the Dharma』 is encompassed by 『non-attachment to the five desires』 and 『separation from afflictions』; 『respect and reverence』 is encompassed by 『generating the thought of the World Honored One』 and 『the thought of healing and saving』; 『tirelessness』 is encompassed by 『lightness of body』 and 『diligent effort with reduced sleep』; 『inner elimination』 is encompassed by 『mindfulness of the body』 and 『mindfulness of feelings』; 『non-indulgence in external actions』 is encompassed by 『mindfulness of the mind』 and 『mindfulness of the Dharma』; 『faith and joy in the Buddha』s wisdom』 is encompassed by 『deep respect and reverence』 and 『pure faith』; 『not doing evil in secluded places』 is encompassed by 『self-knowing』 and 『knowing by gods and devas』; 『non-arrogance』 is encompassed by 『not praising oneself』 and 『not criticizing others』; 『knowing oneself to be inferior』 is encompassed by 『not falsely praising』 and 『not displaying one』s own virtues』; 『uprightness of body』 is encompassed by 『not engaging in the three unwholesome actions』 and 『not violating precepts』; 『uprightness of mind』 is encompassed by 『constantly reflecting on one』s own faults』 and 『not speaking of others』 shortcomings』; 『having tranquility and concentration』 is encompassed by 『a tranquil mind』 and 『extinguishing afflictions』; 『cultivating wisdom』 is encompassed by 『discriminating among dharmas』 and 『knowing no-self』 (anātman); 『non-roughness』 is encompassed by 『constantly doing beneficial things』 and 『conforming to patience』; 『non-divisiveness』 is encompassed by 『being content with one』s own family』 and 『reconciling those who are separated』; 『not abandoning the Bodhi mind』 is encompassed by 『for the sake of all beings』 and 『for the sake of the Buddha』s wisdom』; 『remembering the Bodhi-mandala』 is encompassed by 『desiring to destroy the hordes of Mara』 and 『attaining perfect enlightenment』; 『abandoning the affairs of Mara』 is encompassed by 『right view』 and 『not abandoning the aspiration for Bodhi』; 『being upheld by the Buddha』s divine power』 is encompassed by 『firm practice』 and 『goodness and purity』; 『non-frivolity』 is encompassed by 『firmly guarding the senses』 and 『not abandoning the sense objects』; 『non-restlessness』 is encompassed by 『contemplating suffering』 and 『contemplating emptiness』; 『like a stone mountain』 is encompassed by 『not being arrogant』 and 『not being inferior』; 『immovability』 is encompassed by 『cutting off attachment』 and 『eliminating hatred』; 『wholesome actions performed』 is encompassed by 『actions guided by wisdom』 and 『abandoning the affairs of Mara』; 『non-affliction』 is encompassed by 『pure precepts』 and 『pure concentration』; 『non-deceit』 is encompassed by 『truthful speech』 and 『not expecting rewards』; 『not abandoning refuge』 is encompassed by 『achieving』

【English Translation】 English version 『Loss』 is encompassed by 『attaining patience』 (kṣānti) and 『the stage of non-retrogression』 (avaivartika-bhūmi); 『abandoning self』 (ātman) is encompassed by 『not regarding the body』 and 『lifespan』; 『detaching from what belongs to self』 (ātmanīya) is encompassed by 『non-greed』 (alobha) and 『non-ignorance』 (amoha); 『seeking the Dharma』 is encompassed by 『wisdom』 (jñāna) and 『cessation』 (nirodha); 『desiring the Dharma』 is encompassed by 『non-attachment to the five desires』 and 『separation from afflictions』; 『respect and reverence』 is encompassed by 『generating the thought of the World Honored One』 and 『the thought of healing and saving』; 『tirelessness』 is encompassed by 『lightness of body』 and 『diligent effort with reduced sleep』; 『inner elimination』 is encompassed by 『mindfulness of the body』 and 『mindfulness of feelings』; 『non-indulgence in external actions』 is encompassed by 『mindfulness of the mind』 and 『mindfulness of the Dharma』; 『faith and joy in the Buddha』s wisdom』 is encompassed by 『deep respect and reverence』 and 『pure faith』; 『not doing evil in secluded places』 is encompassed by 『self-knowing』 and 『knowing by gods and devas』; 『non-arrogance』 is encompassed by 『not praising oneself』 and 『not criticizing others』; 『knowing oneself to be inferior』 is encompassed by 『not falsely praising』 and 『not displaying one』s own virtues』; 『uprightness of body』 is encompassed by 『not engaging in the three unwholesome actions』 and 『not violating precepts』; 『uprightness of mind』 is encompassed by 『constantly reflecting on one』s own faults』 and 『not speaking of others』 shortcomings』; 『having tranquility and concentration』 is encompassed by 『a tranquil mind』 and 『extinguishing afflictions』; 『cultivating wisdom』 is encompassed by 『discriminating among dharmas』 and 『knowing no-self』 (anātman); 『non-roughness』 is encompassed by 『constantly doing beneficial things』 and 『conforming to patience』; 『non-divisiveness』 is encompassed by 『being content with one』s own family』 and 『reconciling those who are separated』; 『not abandoning the Bodhi mind』 is encompassed by 『for the sake of all beings』 and 『for the sake of the Buddha』s wisdom』; 『remembering the Bodhi-mandala』 is encompassed by 『desiring to destroy the hordes of Mara』 and 『attaining perfect enlightenment』; 『abandoning the affairs of Mara』 is encompassed by 『right view』 and 『not abandoning the aspiration for Bodhi』; 『being upheld by the Buddha』s divine power』 is encompassed by 『firm practice』 and 『goodness and purity』; 『non-frivolity』 is encompassed by 『firmly guarding the senses』 and 『not abandoning the sense objects』; 『non-restlessness』 is encompassed by 『contemplating suffering』 and 『contemplating emptiness』; 『like a stone mountain』 is encompassed by 『not being arrogant』 and 『not being inferior』; 『immovability』 is encompassed by 『cutting off attachment』 and 『eliminating hatred』; 『wholesome actions performed』 is encompassed by 『actions guided by wisdom』 and 『abandoning the affairs of Mara』; 『non-affliction』 is encompassed by 『pure precepts』 and 『pure concentration』; 『non-deceit』 is encompassed by 『truthful speech』 and 『not expecting rewards』; 『not abandoning refuge』 is encompassed by 『achieving』

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就賢士業及不行怯弱所攝；離邊見者，為觀無生及不敗壞觀所攝；順觀甚深因緣者，為觀因及觀緣所攝；善巧者，為第一無諍競及不慠慢所攝；方便者，為離方便及無生方便所攝；不懈慢者，為身力及心力所攝；勇猛者，為勝進心及害怨敵所攝；大欲者，為不求利養及不愛身命所攝；增進者，為無愚冥及不退還所攝；見如來者，為修唸佛及清凈信所攝；聞法者，為樂至講所及樂請問所攝；舍諸地過患者，為不散亂行及舍離惡知識所攝；得諸地功德者，為方便迴向及不捨本行所攝；無憎嫉者，為能施一切及稱意而舍所攝；信樂者，為無垢行及不濁心所攝；敬順者，為知世宜及隨順行所攝；不逆教敕者，為舍除不凈及凈正行所攝；無常觀者，為動轉觀及敗壞觀所攝；無我觀者，為不得作者及不得受者所攝；修無相者，為不緣境界及除覺所說所攝；不怙涅槃者，為除去無明及斷愛著所攝。善男子！是為六十四法為百二十八法所攝。」

爾時，寶手菩薩從虛空藏菩薩聞分別如是等法門已，歡喜踴躍得未曾有，即白虛空藏菩薩言：「希有，大士！汝乃能成就如斯捷疾辯才及巧分別辯，事事所問盡能開解。如我今者解汝所說義趣及與文字，以如是方便，若一劫若減一劫，說不可盡辯亦無斷。」

爾時，佛告寶手菩薩言

【現代漢語翻譯】 現代漢語譯本：關於賢士的行業和不被怯懦所束縛，是為觀察無生和不敗壞的觀點所涵蓋；關於遠離邊見的人，是為觀察無生和不敗壞的觀點所涵蓋；關於順應觀察甚深因緣的人，是為觀察因和觀察緣所涵蓋；關於善巧的人，是為第一無諍競和不傲慢所涵蓋；關於方便的人，是為遠離方便和無生方便所涵蓋；關於不懈怠的人，是為身力和心力所涵蓋；關於勇猛的人，是為勝進心和戰勝怨敵所涵蓋；關於大欲的人，是為不求利養和不愛惜身命所涵蓋；關於增進的人，是為沒有愚昧和不退還所涵蓋；關於見到如來（Tathagata）的人，是為修習唸佛和清凈的信心所涵蓋；關於聽聞佛法的人，是為樂於前往講法之處和樂於請教問題所涵蓋；關於捨棄諸地過患的人，是為不散亂的修行和舍離惡知識所涵蓋；關於獲得諸地功德的人，是為方便迴向和不捨棄本來的修行所涵蓋；關於沒有憎恨嫉妒的人，是為能夠施捨一切和稱心如意地佈施所涵蓋；關於信樂的人，是為無垢的修行和不渾濁的心所涵蓋；關於恭敬順從的人，是為知道世間適宜和隨順而行所涵蓋；關於不違逆教誨的人，是為捨棄不凈和清凈正行所涵蓋；關於無常觀的人，是為動轉觀和敗壞觀所涵蓋；關於無我觀的人，是為不得作者和不得受者所涵蓋；關於修習無相的人，是為不攀緣境界和去除覺知所說所涵蓋；關於不執著涅槃（Nirvana）的人，是為除去無明和斷除愛著所涵蓋。善男子！這就是六十四法被一百二十八法所涵蓋的道理。 當時，寶手菩薩（Ratnapani Bodhisattva）從虛空藏菩薩（Akasagarbha Bodhisattva）那裡聽聞了如此分別的法門后，歡喜踴躍，感到前所未有，隨即對虛空藏菩薩說：『稀有啊，大士！您竟然能夠成就如此敏捷的辯才和巧妙的分別辯，所有被問到的事情都能夠開解。就像我現在理解您所說的義理和文字一樣，用這樣的方便，即使說一劫或者減少一劫的時間，也說不盡，辯才也不會中斷。』 這時，佛（Buddha）告訴寶手菩薩說：

【English Translation】 English version: Regarding the conduct of the virtuous and not being bound by timidity, it is encompassed by the view of observing non-arising and non-decay; regarding those who are free from extreme views, it is encompassed by the view of observing non-arising and non-decay; regarding those who observe profound dependent origination, it is encompassed by observing causes and observing conditions; regarding the skillful, it is encompassed by the first non-contention and non-arrogance; regarding the expedient, it is encompassed by being free from expedients and non-arising expedients; regarding the non-lazy, it is encompassed by physical strength and mental strength; regarding the courageous, it is encompassed by the mind of advancement and overcoming enemies; regarding the great desire, it is encompassed by not seeking gain and not cherishing life; regarding the progressive, it is encompassed by the absence of ignorance and non-regression; regarding seeing the Tathagata (如來), it is encompassed by practicing mindfulness of the Buddha and pure faith; regarding hearing the Dharma, it is encompassed by delighting in going to places of teaching and delighting in asking questions; regarding abandoning the faults of all grounds, it is encompassed by non-distracted practice and abandoning evil companions; regarding obtaining the merits of all grounds, it is encompassed by expedient dedication and not abandoning original practice; regarding the absence of hatred and jealousy, it is encompassed by being able to give everything and giving as desired; regarding the faithful and joyful, it is encompassed by unblemished practice and an untroubled mind; regarding the respectful and obedient, it is encompassed by knowing what is suitable for the world and acting accordingly; regarding not opposing teachings, it is encompassed by abandoning impurity and practicing pure conduct; regarding the contemplation of impermanence, it is encompassed by the contemplation of change and decay; regarding the contemplation of no-self, it is encompassed by not obtaining an agent and not obtaining a recipient; regarding practicing no-form, it is encompassed by not clinging to objects and removing what is said by perception; regarding not relying on Nirvana (涅槃), it is encompassed by removing ignorance and cutting off attachment. Good man! This is the principle of sixty-four dharmas being encompassed by one hundred and twenty-eight dharmas. At that time, Bodhisattva Ratnapani (寶手菩薩), having heard such differentiated teachings from Bodhisattva Akasagarbha (虛空藏菩薩), rejoiced and was elated, feeling unprecedented, and immediately said to Bodhisattva Akasagarbha: 'Rare indeed, great being! You are able to achieve such swift eloquence and skillful differentiated speech, and you are able to explain everything that is asked. Just as I now understand the meaning and words you have spoken, with such expedients, even if one kalpa or less than one kalpa were spent speaking, it would not be exhausted, and the eloquence would not cease.' At that time, the Buddha (佛) said to Bodhisattva Ratnapani:

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：「善男子！如是，如是！如汝所言，此虛空藏菩薩若演一句之義，若一劫、若減一劫，說不可盡辯亦無斷。虛空藏菩薩有如是無量、無邊、不可思議、無盡辯才。」

爾時，寶手菩薩以手遍覆妙寶莊嚴堂，于其手中出無量花香、瓔珞末香、涂香、衣服、嚴身之具及諸幢幡妙蓋，雨如是等上妙供具，供養如來及虛空藏。于上空中，百千音樂不鼓自鳴，于諸音中出諸妙偈，以贊如來：

「持德開德具百福，　　上意調伏念不動， 　沙門賢士降天人，　　十力佛子十方吼。 　大稱威德自在尊，　　降伏有畏除癡闇， 　能度漂流諸天人，　　閉惡趣門使清涼。 　聖尊巧說音微妙，　　無錯無謬音恬靜， 　三界無等無三垢，　　十方所說施眾樂。 　意念堅固樂寂靜，　　最勝十方降彼力， 　已舍諂曲得甘露，　　無有塵累眾歸仰。 　世尊處眾不動轉，　　而化十方無量眾， 　隨眾生行能隨順，　　佛子亦樂修此行。 　如日無翳能普照，　　能令眾華得開敷， 　佛智慧光照長流，　　諸子得悟亦如是， 　如風無礙山不動，　　凈如虛空照如日， 　佛子放光雨甘露，　　是故我禮佛及子。 　大千海水尚可量，　　十方虛空猶可涉， 　諸眾生心尚可同，　　世尊功德不可盡。」◎

大

【現代漢語翻譯】 現代漢語譯本： 『善男子！』，『是這樣，是這樣！』，正如你所說，這位虛空藏菩薩（Akasagarbha Bodhisattva，象徵智慧和慈悲的菩薩）如果闡述一句佛法的含義，即使花費一劫（kalpa，佛教時間單位，指極長的時間）或者少於一劫的時間，也無法說完，他的辯才無窮無盡。虛空藏菩薩擁有如此無量、無邊、不可思議、無盡的辯才。

當時，寶手菩薩（Ratnapani Bodhisattva，象徵慷慨和佈施的菩薩）用手覆蓋著妙寶莊嚴堂，從他的手中涌出無量的花香、瓔珞（瓔珞，一種裝飾品）末香、涂香、衣服、裝飾品以及各種幢幡（一種旗幟）和精美的寶蓋，像雨一樣降下這些上等的供品，供養如來（Tathagata，佛的稱號）和虛空藏菩薩。在空中，成百上千的樂器無需敲擊便自行發出聲音，在這些音樂聲中，傳出美妙的偈頌，讚美如來：

『擁有德行，開啟德行，具足百種福報， 至上的意念調伏，心念不動搖， 沙門（sramana，佛教修行者）賢士降伏天人， 十力（佛的十種力量）佛子在十方世界發出獅子吼。 擁有偉大名聲和威德的自在尊， 降伏恐懼，消除愚癡的黑暗， 能夠度脫漂流的諸天人和眾生， 關閉惡道之門，使眾生清涼。 聖尊巧妙說法，聲音微妙， 沒有錯誤，沒有謬誤，聲音平靜安詳， 三界（欲界、色界、無色界）之中無與倫比，沒有三垢（貪、嗔、癡）， 在十方世界說法，給予眾生快樂。 意念堅定，喜愛寂靜， 最殊勝，在十方世界降伏一切力量， 已經捨棄諂媚虛偽，獲得甘露（amrita，不死之藥）， 沒有塵世的煩惱，眾生都歸向仰慕。 世尊處在眾人之中，不動搖， 卻能教化十方無量的眾生， 隨順眾生的行為， 佛子也樂於修習這種行為。 如同太陽沒有陰翳，能夠普照一切， 能夠使各種花朵開放， 佛的智慧之光照耀長久， 諸佛子獲得覺悟也是如此， 如同風無阻礙，山不動搖， 清凈如虛空，照耀如太陽， 佛子放出光明，降下甘露， 因此我禮敬佛和佛子。 大千世界的海水尚可測量， 十方虛空尚可涉足， 所有眾生的心念尚可相同， 世尊的功德卻不可窮盡。』

大

【English Translation】 English version: 'Good man! Yes, yes! As you have said, if this Akasagarbha Bodhisattva (Bodhisattva of the Womb of Space, symbolizing wisdom and compassion) were to expound on the meaning of a single phrase, whether for a kalpa (an extremely long period of time in Buddhism) or less than a kalpa, it could not be fully articulated, and his eloquence would be inexhaustible. Akasagarbha Bodhisattva possesses such immeasurable, boundless, inconceivable, and inexhaustible eloquence.'

At that time, Ratnapani Bodhisattva (Bodhisattva of the Jewel Hand, symbolizing generosity and giving) covered the wondrously adorned jeweled hall with his hand, and from his hand emerged immeasurable fragrant flowers, necklaces (a type of ornament), powdered incense, perfumed ointments, clothing, ornaments, and various banners and exquisite canopies, raining down these supreme offerings to venerate the Tathagata (the title of a Buddha) and Akasagarbha Bodhisattva. In the sky above, hundreds of thousands of musical instruments played without being struck, and from these sounds emerged wondrous verses, praising the Tathagata:

'Possessing virtue, initiating virtue, endowed with a hundred blessings, The supreme mind is subdued, the mind does not waver, The sramanas (Buddhist practitioners) and sages subdue the gods and humans, The ten-powered (ten powers of a Buddha) Buddha's sons roar in the ten directions. The self-existent one of great renown and majestic virtue, Subduing fear, dispelling the darkness of ignorance, Able to liberate the wandering gods and humans, Closing the gates of evil realms, bringing coolness. The Holy One skillfully speaks, the voice is wondrous, Without error, without mistake, the voice is peaceful and serene, Incomparable in the three realms (desire realm, form realm, formless realm), without the three poisons (greed, hatred, delusion), Speaking in the ten directions, giving joy to all beings. The mind is firm, delighting in tranquility, The most supreme, subduing all powers in the ten directions, Having abandoned flattery and deceit, attaining amrita (the nectar of immortality), Without worldly defilements, all beings turn to and admire. The World Honored One remains unmoved among the assembly, Yet transforms countless beings in the ten directions, Following the conduct of beings, The Buddha's sons also delight in practicing this conduct. Like the sun without shadow, able to illuminate all, Able to cause all flowers to bloom, The light of the Buddha's wisdom shines eternally, The Buddha's sons attain enlightenment in the same way, Like the wind without obstruction, the mountain does not move, Purity like space, illuminating like the sun, The Buddha's sons emit light, raining down amrita, Therefore, I pay homage to the Buddha and the Buddha's sons. The waters of the great chiliocosm can still be measured, The ten directions of space can still be traversed, The minds of all beings can still be the same, But the merits of the World Honored One are inexhaustible.'

Great

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方等大集經卷第十七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十八

北涼天竺三藏曇無讖譯◎虛空藏菩薩品第八之五

說此偈已。時魔波旬嚴四種兵來詣佛所，到已化作長者形，前禮佛足，在一面立，而白佛言：「希有，世尊！此諸大士乃能成就如是不可思議種種神變，又能示現不可思議莊嚴之事。世尊！于未來世有幾所眾生，聞此不可思議神變而得開悟，決定不疑者也？」

佛告魔波旬言：「于未來世中，少有眾生若一、若二，聞此不可思議神變經典，得信解者少耳。波旬！喻如一毛析為百分，以一分毛于大海中取一渧水，于汝意云何，取者多耶？在者多耶？」

波旬言：「世尊！取者甚少，在者甚多。」

佛復告波旬言：「如海中所取水甚少，眾生聞是不可思議神變經典，能信解者少亦如是。如大海中水在者甚多，不信解不可思議神變經典者，多亦如是。」

佛復告波旬：「若有一人于恒河沙等劫，日日以滿三千大千世界，滿中珍寶持用佈施，不如善男子、善女人聞是不可思議神變經典，能信解者其福甚多。所以者何？波旬！若有信解是經典者，則知其人親從釋迦牟尼如來聞是經典信解無疑。何以故？波旬！若未種善根眾生聞

【現代漢語翻譯】 現代漢語譯本 說完這偈頌后，魔王波旬（Mara Papiyas）率領四種軍隊來到佛陀所在之處。到達后，他化作一位長者的模樣，上前禮拜佛足，然後站立在一旁，對佛陀說：『世尊，真是稀有！這些大菩薩們竟然能夠成就如此不可思議的種種神通變化，又能示現不可思議的莊嚴景象。世尊，在未來世，會有多少眾生聽聞這不可思議的神通變化而得以開悟，並且堅定不移地相信呢？』 佛陀告訴魔王波旬說：『在未來世中，很少有眾生，或許只有一兩個，聽聞這不可思議的神通變化經典，能夠產生信解。波旬，譬如將一根毛髮分成一百份，然後用其中一份毛髮從大海中取出一滴水，你認為，取出的水多呢？還是留在海里的水多呢？』 波旬說：『世尊，取出的水非常少，留在海里的水非常多。』 佛陀又告訴波旬說：『如同從海里取出的水非常少一樣，眾生聽聞這不可思議的神通變化經典，能夠信解的人也同樣很少。如同大海中留存的水非常多一樣，不相信和不理解這不可思議的神通變化經典的人，也同樣非常多。』 佛陀又告訴波旬：『如果有人在如同恒河沙數那樣多的劫數中，每天都用充滿三千大千世界的珍寶來佈施，還不如善男子、善女人聽聞這不可思議的神通變化經典，能夠信解的人所獲得的福德多。這是為什麼呢？波旬，如果有人信解這部經典，那麼就知道這個人是親自從釋迦牟尼如來那裡聽聞這部經典，並且深信不疑。為什麼呢？波旬，如果未曾種下善根的眾生聽聞

【English Translation】 English version After reciting this verse, Mara Papiyas (魔波旬) , the demon king, led four kinds of troops to where the Buddha was. Upon arriving, he transformed into the form of an elder, prostrated himself at the Buddha's feet, and stood to one side. He then said to the Buddha, 'World Honored One, it is truly rare! These great Bodhisattvas are able to accomplish such inconceivable and various miraculous transformations, and can also manifest inconceivable and magnificent scenes. World Honored One, in the future, how many sentient beings will hear of these inconceivable miraculous transformations and attain enlightenment, and believe without doubt?' The Buddha told Mara Papiyas, 'In the future, there will be very few sentient beings, perhaps only one or two, who will hear this scripture of inconceivable miraculous transformations and be able to develop faith and understanding. Papiyas, it is like dividing a single hair into one hundred parts, and then using one of those parts to take a single drop of water from the great ocean. What do you think, is the amount of water taken more, or the amount of water remaining in the ocean more?' Papiyas said, 'World Honored One, the amount of water taken is very little, and the amount of water remaining is very much.' The Buddha again told Papiyas, 'Just as the water taken from the ocean is very little, so too are the sentient beings who hear this scripture of inconceivable miraculous transformations and are able to believe and understand. Just as the water remaining in the great ocean is very much, so too are the sentient beings who do not believe and understand this scripture of inconceivable miraculous transformations very many.' The Buddha again told Papiyas, 'If someone were to give alms daily for as many kalpas (劫) as there are sands in the Ganges River, filling the three thousand great thousand worlds with treasures, it would not be as meritorious as a virtuous man or woman who hears this scripture of inconceivable miraculous transformations and is able to believe and understand. Why is this so? Papiyas, if someone believes and understands this scripture, then it is known that this person has personally heard this scripture from Tathagata Shakyamuni (釋迦牟尼如來) and believes without doubt. Why is this? Papiyas, if sentient beings who have not planted good roots hear

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此世所難信經典，能信解者無有是處。

「波旬！我般涅槃后法欲滅時，多有憍慢眾生。彼諸眾生著我所說文字，不知方便故，各各生於諍競，舍思惟法，舍已正行為利養名譽衣服飲食，自纏縛故，樂論世俗種種諸事及世典文辭，而不論第一實義、不樂玩習佛無上道，反向他人譏論如是等真實深妙經典，則為誹謗諸佛，積集無量大苦惱聚。魔神諸天佐助彼人，為利養恭敬及名聞故，重增放逸慠慢。彼諸人等以慠慢故，若見有持戒賢行比丘受持讀誦此經典者，而輕慢憎嫉橫生謗毀。彼諸愚人則為現世破犯禁戒，其中或有畏不活者，或慚恥於人者，假被袈裟，或有舍戒還附俗者，如是等人身壞命終，墮阿鼻地獄受諸苦報。」

佛復告波旬：「于未來世中，若有求菩薩乘眾生，著諸因緣善根微淺，新發道意但著文字不能了義。于如是等甚深經典，受持讀誦為人說時，則為他人所見輕賤陵蔑。以為他人所輕賤陵蔑故，便舍如是等甚深經典，讀誦聲聞辟支佛相應經典。為利養名譽種種所須之所纏縛故，反誹謗毀呰如是真實甚深經典；又復輕賤受持讀誦此經典者，乃至不欲以眼觀之，常樂卑行退失菩薩大乘之法，所謂退失淳至心及深心。魔神諸天得如是等人便故，勤作方便壞亂其心，乃至使令不聞如是等經。設當聞者

【現代漢語翻譯】 現代漢語譯本：這個世上難以令人相信的經典，能夠相信並理解的人是極少的。 『波旬（魔王名）！我涅槃后，佛法將要衰滅時，會有很多驕慢的眾生。這些眾生執著於我所說的文字，因為不瞭解方便法門，所以各自產生爭論，捨棄了思惟正法，捨棄了正確的行為，爲了利益供養、名譽、衣服和飲食，自己束縛自己，喜歡談論世俗的各種事情和世俗典籍的文辭，而不談論第一義諦，不樂於修習佛的無上道，反而譏諷他人，議論這些真實深奧的經典，這就是誹謗諸佛，積累無量的大苦惱。魔神和諸天會幫助這些人，爲了利益供養、恭敬和名聞，更加增長他們的放逸和驕慢。這些人因為驕慢的緣故，如果看到有持戒修行、品行賢良的比丘受持讀誦這部經典，就會輕慢、憎恨、嫉妒，橫加誹謗。這些愚人就會在現世破犯戒律，其中有些人因為害怕無法生存，或者因為在人前感到慚愧，就假裝披上袈裟，有些人則捨棄戒律還俗。像這樣的人，身壞命終后，會墮入阿鼻地獄，遭受各種苦報。』 佛陀又告訴波旬：『在未來的世間，如果有追求菩薩乘的眾生，執著于各種因緣，善根淺薄，剛剛發起道心，只執著于文字而不能理解其義。對於這樣甚深的經典，如果受持讀誦併爲他人宣說時，就會被他人輕視和侮辱。因為被他人輕視和侮辱的緣故，就捨棄了這些甚深的經典，轉而讀誦與聲聞、辟支佛相應的經典。爲了利益供養、名譽和各種所需而束縛自己，反而誹謗和譭謗這些真實甚深的經典；又輕視受持讀誦這部經典的人，甚至不願用眼睛去看他們，常常喜歡卑劣的行為，退失菩薩的大乘之法，也就是退失了淳至心和深心。魔神和諸天得到這樣的人後，就會勤加方便，擾亂他們的心，甚至使他們聽不到這樣的經典。即使聽到了，

【English Translation】 English version: This scripture, which is difficult to believe in this world, those who can believe and understand it are very few. 'Papiyas (name of a demon king)! After my Parinirvana, when the Dharma is about to perish, there will be many arrogant beings. These beings are attached to the words I have spoken, and because they do not understand the expedient means, they each generate disputes, abandon the contemplation of the Dharma, abandon correct conduct, and for the sake of gain, offerings, fame, clothing, and food, they bind themselves. They like to discuss various worldly matters and the texts of worldly classics, but they do not discuss the first principle of truth, nor do they enjoy practicing the Buddha's unsurpassed path. Instead, they ridicule others and discuss these true and profound scriptures. This is to slander the Buddhas and accumulate immeasurable great suffering. Demons and gods will assist these people, and for the sake of gain, offerings, respect, and fame, they will further increase their indulgence and arrogance. Because of their arrogance, if these people see a Bhikkhu who upholds the precepts, practices virtuous conduct, and recites this scripture, they will despise, hate, and envy him, and slander him. These foolish people will break the precepts in this life. Some of them, because they are afraid of not being able to survive, or because they feel ashamed in front of others, will pretend to wear the Kasaya robe. Some will abandon the precepts and return to lay life. Such people, after their bodies are destroyed and their lives end, will fall into the Avici hell and suffer various retributions.' The Buddha further told Papiyas: 'In the future world, if there are beings who seek the Bodhisattva path, who are attached to various conditions, whose roots of goodness are shallow, who have just generated the aspiration for the path, who are only attached to the words and cannot understand their meaning. When they uphold, recite, and explain such profound scriptures to others, they will be despised and insulted by others. Because they are despised and insulted by others, they will abandon these profound scriptures and instead recite scriptures that correspond to Sravakas and Pratyekabuddhas. Because they are bound by the desire for gain, offerings, fame, and various necessities, they will instead slander and defame these true and profound scriptures; they will also despise those who uphold and recite this scripture, and they will not even want to look at them with their eyes. They will always enjoy base conduct and lose the Mahayana Dharma of the Bodhisattva, that is, they will lose their pure and sincere mind and their profound mind. When demons and gods obtain such people, they will diligently use expedient means to disturb their minds, even to the point of preventing them from hearing such scriptures. Even if they hear them,

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，生大誹謗無有信心。此人亦復積集無量罪聚，成就破法重業，永離三寶，不得見佛聞法及供養僧。所以者何？波旬！以于如來所說法律中生疑猶豫故。」

爾時，魔波旬自見有過憂愁惶恐，前禮佛足在一面立。時虛空藏菩薩問魔波旬言：「汝何以憂愁憔悸戰慄悚息，狀如失志人，在一面立耶？」

魔波旬答言：「善男子！我從如來聞說如是等可畏之事，是故以為憂愁恐怖，當墮何趣？誰當救我？我于如來所說法律之中，數作無量諸留難事，是故憂耳。」

虛空藏言：「波旬！佛法之中有出罪法，汝可來至世尊所，可誠心懺悔所作諸惡，更莫復作。若能如是可獲善利，為不空過。」

爾時，天魔波旬即前五體投地，禮世尊足下，仰視如來流淚涕泣而白佛言：「世尊！我今誠心懺悔，從昔以來於如來所說法律之中，數作無量諸留難事。唯愿世尊起大悲心，以慈愍故愿受懺悔。」

佛言：「善哉，善哉！波旬！汝乃能自見所作諸惡，為上善哉！能如是悔過罪者，于佛法中則為弘廣如來法藏，諸佛亦受其人悔過，是故汝今勿更復作。」

爾時，世尊告眾菩薩言：「諸賢士！汝等各說過魔界行法，為生憐愍魔波旬故。」

爾時，眾中有一菩薩名金山王，在眾中坐即白佛言：「世尊

【現代漢語翻譯】 現代漢語譯本：'產生巨大的誹謗，沒有信心。這個人也同樣會積累無量的罪業，成就破壞佛法的重罪，永遠遠離佛、法、僧三寶，不能見到佛，聽聞佛法，以及供養僧眾。這是什麼原因呢？波旬（魔王名）！因為他對如來所說的法律產生懷疑和猶豫。' 當時，魔王波旬看到自己有過錯，憂愁惶恐，走到佛前，禮拜佛足，站在一旁。這時，虛空藏菩薩問魔王波旬說：'你為什麼憂愁憔悴，戰慄恐懼，像失魂落魄的人一樣，站在這裡呢？' 魔王波旬回答說：'善男子！我從如來那裡聽說了這些可怕的事情，所以感到憂愁恐懼，我將墮入哪一道呢？誰能救我呢？我對於如來所說的法律，多次製造了無量的障礙，所以感到憂愁。' 虛空藏菩薩說：'波旬！佛法中有懺悔罪過的方法，你可以來到世尊那裡，誠心懺悔所作的各種惡行，並且不再重犯。如果能這樣做，就可以獲得善利，不會白白度過。' 當時，天魔波旬立刻五體投地，禮拜世尊的腳下，仰視如來，流著眼淚哭泣著對佛說：'世尊！我現在誠心懺悔，從過去到現在，對於如來所說的法律，多次製造了無量的障礙。唯愿世尊發起大悲心，以慈悲憐憫的緣故，接受我的懺悔。' 佛說：'好啊，好啊！波旬！你能夠自己認識到自己所作的各種惡行，這是最好的！能夠這樣懺悔罪過的人，在佛法中就是弘揚如來法藏，諸佛也會接受他的懺悔，所以你現在不要再犯了。' 當時，世尊告訴各位菩薩說：'各位賢士！你們各自說說魔界的行為和法則，爲了憐憫魔王波旬的緣故。' 當時，大眾中有一位菩薩名叫金山王，坐在大眾中，就對佛說：'世尊'

【English Translation】 English version: 'generating great slander and having no faith. This person also accumulates immeasurable sins, accomplishes the heavy karma of destroying the Dharma, is forever separated from the Three Jewels (Buddha, Dharma, Sangha), and cannot see the Buddha, hear the Dharma, or make offerings to the Sangha. Why is this? Pāpīyas (a demon king)! Because they have doubts and hesitations about the laws spoken by the Tathāgata (Buddha).' At that time, the demon Pāpīyas, seeing his own faults, was worried and fearful. He went before the Buddha, bowed at his feet, and stood to one side. Then, Bodhisattva Ākāśagarbha (Bodhisattva of the Space Treasury) asked the demon Pāpīyas, 'Why are you worried, haggard, trembling, and frightened, like a person who has lost their mind, standing here to one side?' The demon Pāpīyas replied, 'Good man! I have heard from the Tathāgata about these terrible things, and therefore I am worried and afraid. Into which realm will I fall? Who will save me? I have repeatedly created countless obstacles to the laws spoken by the Tathāgata, and that is why I am worried.' Ākāśagarbha said, 'Pāpīyas! In the Buddha's Dharma, there is a method for expiating sins. You can come to the World Honored One, sincerely repent for all the evil deeds you have done, and not repeat them. If you can do this, you can obtain good benefits and not waste your time.' At that time, the demon Pāpīyas immediately prostrated himself with his five limbs on the ground, bowed at the feet of the World Honored One, looked up at the Tathāgata, and, weeping with tears, said to the Buddha, 'World Honored One! I now sincerely repent. From the past until now, I have repeatedly created countless obstacles to the laws spoken by the Tathāgata. I only wish that the World Honored One would arouse great compassion, and out of compassion and pity, accept my repentance.' The Buddha said, 'Good, good! Pāpīyas! You are able to recognize the various evil deeds you have done, which is the best! Those who can repent their sins in this way are promoting the Tathāgata's Dharma treasury in the Buddha's Dharma, and the Buddhas will also accept their repentance. Therefore, you must not do it again.' At that time, the World Honored One told all the Bodhisattvas, 'Virtuous ones! Each of you should speak about the practices and laws of the demon realm, for the sake of having compassion for the demon Pāpīyas.' At that time, among the assembly, there was a Bodhisattva named Golden Mountain King, who was sitting in the assembly, and he said to the Buddha, 'World Honored One'

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！若有防護內界者，則為未過魔界。若復有菩薩見一切諸界同佛界者，知此佛界即是非界，是為菩薩能過魔界。」

爾時，寶德菩薩白佛言：「世尊！有依倚樔窟者，是為魔界。若有菩薩不倚樔窟，知一切法無得相者，則能為諸眾生，說斷倚樔窟法，是為菩薩能過魔界。」

爾時，寶手菩薩白佛言：「世尊！若有取我我所者，是為魔界。若有菩薩不取我我所者，則無諍競。以無諍競故則無心行，況當有魔界耶！是為菩薩能過諸魔界。」

爾時，無諍勇菩薩白佛言：「世尊！若有觸有離則有諍訟，有諍訟者魔得其便。若無觸無離自不諍訟，亦不令他諍訟，以得無我故無惱行者，能過魔界。」

爾時，寶思菩薩白佛言：「世尊！若有妄想分別則是煩惱，及有煩惱處則是魔界。若有菩薩知一切諸法無相貌者，于諸煩惱則無妄想。若內若外亦不別知，去離一切妄想分別故，是為菩薩能過魔界。」

爾時，樂作菩薩白佛言：「世尊！若有樂不樂處，則有憎有愛。若有憎有愛，則是魔界。若有菩薩去離憎愛平等行者，于諸法中則無二想，得入不可思議界，是為菩薩能過魔界。」

爾時，離諍菩薩白佛言：「世尊！魔界由我而起，若菩薩能知我者，得無我忍即知我凈，知我凈故知一切法凈，知

【現代漢語翻譯】 現代漢語譯本：如果有人執著于防護內在的界限，那就是還沒有超越魔的境界。如果又有菩薩能見到一切諸界都等同於佛的境界，並且知道這佛的境界實際上是非境界，這樣的菩薩才能超越魔的境界。 這時，寶德菩薩對佛說：『世尊！如果有人依賴於棲息的巢穴，這就是魔的境界。如果菩薩不依賴於任何巢穴，並且知道一切法都沒有可得的表相，那麼他就能為眾生宣說斷除依賴巢穴的方法，這樣的菩薩才能超越魔的境界。』 這時，寶手菩薩對佛說：『世尊！如果有人執著于「我」和「我所」（屬於我的事物），這就是魔的境界。如果菩薩不執著于「我」和「我所」，就不會有爭論。因為沒有爭論，就不會有心念的活動，更何況會有魔的境界呢！這樣的菩薩才能超越一切魔的境界。』 這時，無諍勇菩薩對佛說：『世尊！如果有所接觸和分離，就會有爭論，有了爭論，魔就會有機可乘。如果沒有接觸也沒有分離，自己就不會爭論，也不會讓別人爭論，因為證得了無我，所以沒有煩惱的行為，這樣的人才能超越魔的境界。』 這時，寶思菩薩對佛說：『世尊！如果有了虛妄的分別念，就會有煩惱，而有煩惱的地方就是魔的境界。如果菩薩知道一切諸法都沒有相貌，對於各種煩惱就不會有虛妄的分別念。無論是內在還是外在，都不會分別執著，因為遠離了一切虛妄的分別念，這樣的菩薩才能超越魔的境界。』 這時，樂作菩薩對佛說：『世尊！如果有所喜歡和不喜歡的地方，就會有憎恨和愛戀。如果有了憎恨和愛戀，這就是魔的境界。如果菩薩能夠遠離憎恨和愛戀，平等地對待一切，對於諸法就不會有二元對立的想法，就能進入不可思議的境界，這樣的菩薩才能超越魔的境界。』 這時，離諍菩薩對佛說：『世尊！魔的境界是由「我」而產生的，如果菩薩能夠認識到「我」的真相，證得無我之忍，就能知道「我」的清凈，知道「我」的清凈就能知道一切法都是清凈的，知道一切法清凈就能超越魔的境界。』

【English Translation】 English version: If one is attached to guarding an inner boundary, then one has not yet transcended the realm of Mara (demon). If, moreover, a Bodhisattva sees all realms as identical to the Buddha realm, and knows that this Buddha realm is actually a non-realm, this Bodhisattva is able to transcend the realm of Mara. At that time, Bodhisattva Baode (Precious Virtue) said to the Buddha: 『World Honored One! If one relies on a nesting place, this is the realm of Mara. If a Bodhisattva does not rely on any nesting place, and knows that all dharmas have no obtainable appearance, then he can explain to all beings the method of abandoning reliance on nesting places. This Bodhisattva is able to transcend the realm of Mara.』 At that time, Bodhisattva Baoshou (Precious Hand) said to the Buddha: 『World Honored One! If one is attached to 「I」 and 「mine」 (that which belongs to me), this is the realm of Mara. If a Bodhisattva is not attached to 「I」 and 「mine,」 then there will be no disputes. Because there are no disputes, there will be no mental activity, let alone the realm of Mara! This Bodhisattva is able to transcend all realms of Mara.』 At that time, Bodhisattva Wuzhengyong (Courageous Without Strife) said to the Buddha: 『World Honored One! If there is contact and separation, there will be disputes. If there are disputes, Mara will take advantage. If there is no contact and no separation, one will not dispute oneself, nor will one cause others to dispute. Because one has attained no-self, there is no afflicted behavior, and such a person is able to transcend the realm of Mara.』 At that time, Bodhisattva Baosi (Precious Thought) said to the Buddha: 『World Honored One! If there are delusive discriminations, then there will be afflictions, and where there are afflictions, that is the realm of Mara. If a Bodhisattva knows that all dharmas have no appearance, then with regard to all afflictions, there will be no delusive discriminations. Whether internal or external, one does not separately cling to them. Because one has departed from all delusive discriminations, this Bodhisattva is able to transcend the realm of Mara.』 At that time, Bodhisattva Lezuo (Joyful Action) said to the Buddha: 『World Honored One! If there are places of liking and disliking, then there will be hatred and love. If there is hatred and love, this is the realm of Mara. If a Bodhisattva is able to depart from hatred and love and act with equanimity, then with regard to all dharmas, there will be no dualistic thinking, and one will enter the inconceivable realm. This Bodhisattva is able to transcend the realm of Mara.』 At that time, Bodhisattva Lizheng (Free from Strife) said to the Buddha: 『World Honored One! The realm of Mara arises from 「I.」 If a Bodhisattva can understand the truth of 「I,」 attain the forbearance of no-self, then one will know the purity of 「I.」 Knowing the purity of 「I,」 one will know that all dharmas are pure. Knowing that all dharmas are pure, one can transcend the realm of Mara.』

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一切法凈故，知諸法性凈如虛空，是為菩薩能過魔界。」

爾時，法自在菩薩白佛言：「世尊！若順煩惱法為愛所使者，魔則得其便。世尊！若有菩薩于諸法中最得自在自然開悟，以為諸佛之所授記，于菩提法終不退轉，是為菩薩能過魔界。」

爾時，山相擊音菩薩白佛言：「世尊！若心有缺漏，則是魔界。若菩薩戒無缺漏、心無缺漏，成就一切諸空法行者，是為菩薩能過魔界。」

爾時，喜見菩薩白佛言：「世尊！若有不見佛、不聞法者，魔得其便。若有菩薩常見諸佛而不著色像，常聽諸法而不著文字，以見法故則為見佛，以無言說故能聽諸法，是為菩薩能過魔界。」

爾時，帝網菩薩白佛言：「世尊！若有恃有動，則是魔界。若菩薩善相順精進，知一切法究竟無成就相故不恃不動，是為菩薩能過魔界。」

爾時，德明王菩薩白佛言：「世尊！若有行二法者，則魔得其便。若有菩薩知一切法同於法性，則不見魔界與法性有異解。知法性與魔界等，以不二相故，是為菩薩能過魔界。」

爾時，香象菩薩白佛言：「世尊！若有菩薩性弱畏甚深法者，則魔得其便。若勇健菩薩善能通達三解脫門，于甚深法不驚不畏，以能現前證知諸法實性故，是為菩薩能過魔界。」

爾時，彌

【現代漢語翻譯】 現代漢語譯本： 『一切法清凈的緣故，知道諸法的本性清凈如同虛空，這就是菩薩能夠超越魔界的境界。』

當時，法自在菩薩對佛說：『世尊！如果順從煩惱法，被愛慾所驅使，魔就會找到機會。世尊！如果有菩薩在一切法中獲得最自在的開悟，自然而然地開悟，被諸佛授記，對於菩提法永遠不會退轉，這就是菩薩能夠超越魔界的境界。』

當時，山相擊音菩薩對佛說：『世尊！如果心中有缺失和漏洞，那就是魔的境界。如果菩薩的戒律沒有缺失和漏洞，心中也沒有缺失和漏洞，成就一切諸空法行，這就是菩薩能夠超越魔界的境界。』

當時，喜見菩薩對佛說：『世尊！如果有人看不見佛，聽不到法，魔就會找到機會。如果有菩薩經常看見諸佛而不執著於色相，經常聽聞諸法而不執著于文字，因為見到法就等於見到佛，因為沒有言說就能聽聞諸法，這就是菩薩能夠超越魔界的境界。』

當時，帝網菩薩對佛說：『世尊！如果有所依賴和動搖，那就是魔的境界。如果菩薩善於順應精進，知道一切法最終沒有成就的相狀，所以不依賴不動搖，這就是菩薩能夠超越魔界的境界。』

當時，德明王菩薩對佛說：『世尊！如果有人修行二元對立的法，魔就會找到機會。如果有菩薩知道一切法都等同於法性，就不會認為魔界與法性有不同的理解。知道法性與魔界是平等的，因為不二的緣故，這就是菩薩能夠超越魔界的境界。』

當時，香象菩薩對佛說：『世尊！如果菩薩的性格軟弱，畏懼甚深的佛法，魔就會找到機會。如果勇猛剛健的菩薩善於通達三解脫門（空解脫門、無相解脫門、無愿解脫門），對於甚深的佛法不驚恐不畏懼，因為能夠親身證悟諸法的真實本性，這就是菩薩能夠超越魔界的境界。』

當時，彌勒菩薩對佛說：

【English Translation】 English version: 'Because all dharmas are pure, knowing that the nature of all dharmas is pure like space, this is how a Bodhisattva can transcend the realm of Mara (demon).'

At that time, Bodhisattva Dharma-Sovereign said to the Buddha, 'World Honored One! If one follows the dharmas of affliction and is driven by desire, Mara will find an opportunity. World Honored One! If a Bodhisattva attains the most sovereign enlightenment in all dharmas, naturally awakening, and is prophesied by all Buddhas, never retreating from the Bodhi Dharma, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Mountain-Echoing-Sound said to the Buddha, 'World Honored One! If the mind has deficiencies and loopholes, that is the realm of Mara. If a Bodhisattva's precepts have no deficiencies or loopholes, and the mind has no deficiencies or loopholes, accomplishing all the practices of emptiness, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Joyful-Vision said to the Buddha, 'World Honored One! If one does not see the Buddha or hear the Dharma, Mara will find an opportunity. If a Bodhisattva constantly sees all Buddhas without being attached to their forms, constantly hears all dharmas without being attached to words, because seeing the Dharma is equivalent to seeing the Buddha, and because of no speech, one can hear all dharmas, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Indra's-Net said to the Buddha, 'World Honored One! If there is reliance and agitation, that is the realm of Mara. If a Bodhisattva is good at following diligent progress, knowing that all dharmas ultimately have no form of accomplishment, therefore not relying and not being agitated, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva King-of-Virtue-and-Light said to the Buddha, 'World Honored One! If one practices dualistic dharmas, Mara will find an opportunity. If a Bodhisattva knows that all dharmas are the same as Dharma-nature, then one will not see the realm of Mara as different from Dharma-nature. Knowing that Dharma-nature and the realm of Mara are equal, because of non-duality, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Fragrant-Elephant said to the Buddha, 'World Honored One! If a Bodhisattva is weak in nature and fears the profound Dharma, Mara will find an opportunity. If a courageous and vigorous Bodhisattva is good at understanding the three doors of liberation (emptiness, signlessness, and wishlessness), not being startled or afraid of the profound Dharma, because one can directly realize the true nature of all dharmas, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Maitreya said to the Buddha:

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勒菩薩白佛言：「世尊！喻如大海中水同一鹹味，佛法海中亦復如是，同一法味，所謂解脫味、離欲味。若菩薩善解一味法者，是為菩薩能過魔界。」

爾時，虛空藏菩薩白佛言：「世尊！喻如虛空究竟無垢、究竟明凈、究竟不為，一切煙塵雲霧之所幹繞。菩薩亦復如是，心如虛空，知一切法性常清凈，亦復不為客塵煩惱之所幹繞，得度般若波羅蜜彼岸，離諸闇冥，于諸法得慧光明者，是為菩薩能過魔界。」

爾時，文殊師利法王子菩薩白佛言：「世尊！若有言語，則有滯礙；若有滯礙，則是魔界。若法不為一切言說所表者，乃無滯礙。何謂法不可言說？所謂第一義，其第一義中亦無文字及義。若菩薩能行第一義諦，於一切法盡無所行，是為菩薩能過魔界，無所過故。」

爾時，世尊告波旬言：「汝聞說過魔界法不也？」

波旬白佛言：「世尊！唯然已聞。」

佛言：「波旬！若有行如是等法者，一切諸魔無如之何？若有諸魔欲於行人起魔事者，終不能辦，而更成就無量罪聚。是故，波旬！汝可發阿耨多羅三藐三菩提心，于如是過魔界法，應堅持奉行。汝若能如是行者，則能過一切諸魔國界。波旬！喻如百千年垢膩可於一日浣令鮮凈，如是于百千劫中所集諸不善業，以佛法力故善順思

【現代漢語翻譯】 現代漢語譯本 勒菩薩（Lepa Bodhisattva）對佛說：『世尊！譬如大海中的水都是同一種鹹味，佛法之海也是如此，具有同一種法味，即解脫之味、離欲之味。如果菩薩能夠善解這唯一的法味，那麼這位菩薩就能超越魔界。』 這時，虛空藏菩薩（Akasagarbha Bodhisattva）對佛說：『世尊！譬如虛空，究竟無垢、究竟明凈、究竟無為，不受一切煙塵雲霧的干擾。菩薩也是如此，心如虛空，了知一切法的本性常是清凈的，也不受客塵煩惱的干擾，從而能夠到達般若波羅蜜（Prajnaparamita）的彼岸，遠離一切黑暗，在一切法中獲得智慧光明，這樣的菩薩就能超越魔界。』 這時，文殊師利法王子菩薩（Manjusri Bodhisattva）對佛說：『世尊！如果存在言語，就會有滯礙；如果有滯礙，那就是魔界。如果法不能被一切言說所表達，那就沒有滯礙。為什麼說「法不可言說」呢？因為所謂的第一義諦（Paramartha），其中既沒有文字也沒有意義。如果菩薩能夠修行第一義諦，對於一切法都無所執著，那麼這位菩薩就能超越魔界，因為他已經沒有什麼需要超越的了。』 這時，世尊告訴波旬（Mara）說：『你聽過關於超越魔界的法了嗎？』 波旬對佛說：『世尊！是的，我已經聽過了。』 佛說：『波旬！如果有人修行這樣的法，一切諸魔都對他無可奈何。如果有魔想要對修行人製造魔事，最終也不能成功，反而會積累無量的罪業。所以，波旬！你應該發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），對於這種超越魔界的法，應當堅持奉行。如果你能夠這樣修行，就能超越一切諸魔的國界。波旬！譬如百千年的污垢可以在一天之內洗得乾淨，同樣，在百千劫中所積累的各種不善業，也可以通過佛法的力量，善加思惟，』

【English Translation】 English version Then, Lepa Bodhisattva said to the Buddha, 'World Honored One! Just as the water in the great ocean has one and the same salty taste, so it is with the ocean of the Buddha's Dharma, which has one and the same taste of Dharma, namely the taste of liberation and the taste of detachment. If a Bodhisattva understands well this one taste of Dharma, then this Bodhisattva is able to transcend the realm of Mara.' At that time, Akasagarbha Bodhisattva said to the Buddha, 'World Honored One! It is like space, which is ultimately without defilement, ultimately clear and pure, ultimately unconditioned, and is not disturbed by any smoke, dust, clouds, or mist. So it is with a Bodhisattva, whose mind is like space, knowing that the nature of all dharmas is always pure, and is not disturbed by the defilements of adventitious afflictions. Thus, he is able to reach the other shore of Prajnaparamita, to be free from all darkness, and to obtain the light of wisdom in all dharmas. Such a Bodhisattva is able to transcend the realm of Mara.' At that time, Manjusri Bodhisattva, the Dharma Prince, said to the Buddha, 'World Honored One! If there is speech, then there is obstruction; if there is obstruction, then that is the realm of Mara. If a Dharma cannot be expressed by all speech, then there is no obstruction. Why is it said that 'Dharma cannot be spoken'? Because of what is called the ultimate truth (Paramartha), in which there are neither words nor meanings. If a Bodhisattva is able to practice the ultimate truth, and has no attachment to any dharma, then this Bodhisattva is able to transcend the realm of Mara, because there is nothing left for him to transcend.' At that time, the World Honored One said to Mara, 'Have you heard the Dharma about transcending the realm of Mara?' Mara said to the Buddha, 'World Honored One! Yes, I have heard it.' The Buddha said, 'Mara! If there are those who practice such dharmas, all the Maras can do nothing to them. If any Mara wishes to create Mara's deeds for a practitioner, he will ultimately fail and will instead accumulate immeasurable sins. Therefore, Mara! You should arouse the mind of Anuttara-samyak-sambodhi, and you should uphold and practice this Dharma of transcending the realm of Mara. If you are able to practice in this way, then you will be able to transcend the realms of all Maras. Mara! It is like how the dirt and grime of a hundred thousand years can be washed clean in a single day. Likewise, all the unwholesome karma accumulated over hundreds of thousands of kalpas can be purified through the power of the Buddha's Dharma, by contemplating it with wholesome thoughts.'

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惟，於一日一時盡能消滅。波旬！如有乾草𧂐大如須彌，以少火投中速能燒盡。如是以少慧力故，能除滅無量諸闇冥聚。何以故？波旬！慧明勇猛故，無明劣弱故。」

時魔波旬即作是念：「大慈世尊今憐愍我，而能為我說菩提心法，我今宜應于如來所種少善根。」於是，波旬即化作八萬四千殊妙寶蓋及無量華鬘、瓔珞、末香、涂香，而告己眷屬言：「諸佛、世尊出世甚難，卿等諸人咸應共來至世尊所，為供養故。」

爾時，魔天眷屬中有八萬四千眾及魔波旬，各共持殊妙寶蓋及無量華香、瓔珞、末香、涂香，至世尊所設供養已，皆發阿耨多羅三藐三菩提心。諸餘魔眷屬諸天不發菩提心者，形相嗤笑譏論波旬，復言：「希有波旬，乃能于沙門瞿曇前，詐現如是篤信之相，狀如至親。所以然者，波旬或欲于沙門瞿曇所學咒幻方術，是故今于面前，現善讚譽耳。」

爾時，魔子醜面及余魔子等，悉無信心各說是言：「假使沙門瞿曇以諸方術迴轉魔王者，我等共當設諸方便令如是等經不得流佈。設使流佈者，亦當令少有護助，信受行者亦令甚少，當爲多人之所薄賤輕弄，常墮邊方不令中國之所宣傳。唯使諸無威德貧窮眾生當得聞之，常為諸大威德豪富之人不信誹謗也。」◎

爾時，世尊告虛空藏菩

【現代漢語翻譯】 現代漢語譯本：『是的，僅僅一天或一個時辰就能完全消滅。波旬（魔王名）！就像有乾草堆積如須彌山（佛教中的聖山），用少許火焰投入其中，很快就能燒盡。同樣地，憑藉少許智慧的力量，就能消除無量無邊的黑暗聚集。為什麼呢？波旬！因為智慧光明勇猛，而無明（愚昧）則軟弱無力。』 當時，魔王波旬心中想：『大慈大悲的世尊現在憐憫我，竟然能為我講述菩提心法，我今天應該在如來那裡種下少許善根。』於是，波旬立即化作八萬四千個精美絕倫的寶蓋，以及無量的花鬘、瓔珞、末香、涂香，並告訴自己的眷屬說：『諸佛、世尊出世非常難得，你們都應該一起來到世尊那裡，爲了供養的緣故。』 當時，魔天眷屬中有八萬四千眾以及魔王波旬，各自拿著精美的寶蓋和無量的鮮花、瓔珞、末香、涂香，來到世尊所在的地方進行供養后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。其餘沒有發起菩提心的魔眷屬諸天，則在形貌上嗤笑譏諷波旬，還說：『真是稀奇啊，波旬竟然能在沙門瞿曇（釋迦牟尼佛）面前，假裝出如此篤信的樣子，好像至親一般。之所以這樣，是因為波旬或許想從沙門瞿曇那裡學習咒語幻術，所以現在才在面前表現出讚美之詞罷了。』 當時，魔子醜面以及其他魔子等，都毫無信心，各自說道：『假如沙門瞿曇用各種方術迴轉魔王，我們應當共同設法，讓這些經典不能流傳。即使流傳開來，也要讓很少有人護持幫助，相信並修行的人也極少，要讓很多人輕視鄙夷，常常流落到邊遠地區，不讓在中原地區傳播。只讓那些沒有威德、貧窮的眾生能夠聽到，常常被那些有大威德、豪富的人不信奉和誹謗。』 當時，世尊告訴虛空藏菩薩（菩薩名）

【English Translation】 English version: 'Yes, it can be completely extinguished in just one day or one hour. Mara (name of a demon king)! It's like a pile of dry grass as large as Mount Sumeru (a sacred mountain in Buddhism), if a small fire is thrown into it, it can be quickly burned to ashes. Similarly, with the power of a little wisdom, one can eliminate the immeasurable gatherings of darkness. Why is that? Mara! Because the light of wisdom is courageous and powerful, while ignorance is weak and powerless.' At that time, Mara thought in his heart: 'The greatly compassionate World Honored One now pities me, and is actually able to speak the Dharma of Bodhicitta (the mind of enlightenment) for me. Today, I should plant a few good roots with the Tathagata (Buddha).' Thereupon, Mara immediately transformed into eighty-four thousand exquisite jeweled canopies, as well as countless flower garlands, necklaces, powdered incense, and fragrant ointments, and told his retinue: 'It is very rare for Buddhas and World Honored Ones to appear in the world. You should all come to the World Honored One, for the sake of making offerings.' At that time, among Mara's retinue, there were eighty-four thousand beings and Mara himself. Each of them held exquisite jeweled canopies and countless flowers, necklaces, powdered incense, and fragrant ointments. After arriving at the place where the World Honored One was and making offerings, they all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). The other heavenly beings in Mara's retinue who did not generate the mind of Bodhi, sneered and ridiculed Mara in their appearance, saying: 'It is truly rare, Mara is actually able to pretend to be so faithful in front of the Shramana Gautama (Shakyamuni Buddha), as if he were a close relative. The reason for this is that Mara may want to learn spells and illusions from the Shramana Gautama, so he is now showing praise in front of him.' At that time, Mara's son Ugly Face and other Mara's sons, all without faith, each said: 'If the Shramana Gautama uses various techniques to turn the demon king around, we should jointly devise ways to prevent these scriptures from being circulated. Even if they are circulated, we should make sure that very few people protect and help them, and that very few people believe and practice them. We should make many people despise and scorn them, and they should always be relegated to remote areas, not allowed to be propagated in the central regions. Only those beings without virtue and who are poor should be able to hear them, and they should always be disbelieved and slandered by those with great virtue and wealth.' At that time, the World Honored One told the Bodhisattva Akasagarbha (name of a Bodhisattva)

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薩言：「賢士！汝聞此諸魔子出是惡言不耶？」

虛空藏白佛言：「唯然已聞。」

佛言：「善男子！是故汝當安慰護助此妙經典，為降伏諸魔神故。」

於是，虛空藏菩薩即白佛言：「諸佛世尊皆已護持如是等經，我等亦當安慰受持。」

爾時，虛空藏菩薩即說咒曰，所謂：

「阿跋低(一)　跋低(二)　毗跋低(三)　婆醯多㝹散提(四)　頭樓陀羅尼(五)　涅伽多涅伽多尼(六)　缽伽多尼(七)　迷羅育低(八)　伽樓那涅耐提(九)　薩遮跋低(十)　浮多勒差(十一)　達摩涅折低(十二)　達摩勒差(十三)　郁鳩離(十四)　尸鳩離(十五)　咻樓咻樓咻樓德迦攡(十六)　多婆婆帝低(十七)　尸羅㝹婆帝低(十八)　阿叉夜涅涕池(十九)　枳奢婆迦利拖(二十)　佛馱遏提魅低(二十一)　達摩蔚耆羅泥(二十二)　僧伽㝹銅咩(二十三)　阿㝹頭隸(二十四)　不可濟度(二十五)　壞魔眷屬(二十六)　若犯此者(二十七)　無諸刀杖(二十八)　順已處行(二十九)　聖眾所住(三十)　吉吉等句(三十一)　順流解脫(三十二)　破諸外論(三十三)　降伏魔眾(三十四)

「四王常護，　　及天帝釋，　　梵王世主， 　奉佛諸天。　　護菩

【現代漢語翻譯】 現代漢語譯本 薩（Sā）言：『賢士！你聽到這些魔子發出這些惡言了嗎？』 虛空藏（Xūkōngzàng）菩薩對佛說：『是的，我聽到了。』 佛說：『善男子！因此，你應當安慰和護持這部微妙的經典，爲了降伏諸魔神。』 於是，虛空藏菩薩即對佛說：『諸佛世尊都已護持像這樣的經典，我們也應當安慰和受持。』 當時，虛空藏菩薩即說了咒語，內容是： 『阿跋低（Abādī）(一)，跋低（Bādī）(二)，毗跋低（Píbādī）(三)，婆醯多㝹散提（Pó xī duō nòu sàn tí）(四)，頭樓陀羅尼（Tóu lóu tuó luó ní）(五)，涅伽多涅伽多尼（Niè qié duō niè qié duō ní）(六)，缽伽多尼（Bō qié duō ní）(七)，迷羅育低（Mí luó yù dī）(八)，伽樓那涅耐提（Qié lóu nà niè nài tí）(九)，薩遮跋低（Sà zhē bá dī）(十)，浮多勒差（Fú duō lè chā）(十一)，達摩涅折低（Dá mó niè zhé dī）(十二)，達摩勒差（Dá mó lè chā）(十三)，郁鳩離（Yù jiū lí）(十四)，尸鳩離（Shī jiū lí）(十五)，咻樓咻樓咻樓德迦攡（Xiū lóu xiū lóu xiū lóu dé jiā chī）(十六)，多婆婆帝低（Duō pó pó dì dī）(十七)，尸羅㝹婆帝低（Shī luó nòu pó dì dī）(十八)，阿叉夜涅涕池（Ā chā yè niè tì chí）(十九)，枳奢婆迦利拖（Zhǐ shē pó jiā lì tuō）(二十)，佛馱遏提魅低（Fó tuó è tí mèi dī）(二十一)，達摩蔚耆羅泥（Dá mó wèi qí luó ní）(二十二)，僧伽㝹銅咩（Sēng qié nòu tóng miē）(二十三)，阿㝹頭隸（Ā nòu tóu lì）(二十四)，不可濟度(二十五)，壞魔眷屬(二十六)，若犯此者(二十七)，無諸刀杖(二十八)，順已處行(二十九)，聖眾所住(三十)，吉吉等句(三十一)，順流解脫(三十二)，破諸外論(三十三)，降伏魔眾(三十四)。』 『四王常護，及天帝釋（Tiāndìshì），梵王世主，奉佛諸天。護菩』

【English Translation】 English version Sā said, 'Virtuous one! Have you heard these demon sons uttering these evil words?' Akasagarbha (Xūkōngzàng) Bodhisattva replied to the Buddha, 'Yes, I have heard them.' The Buddha said, 'Good man! Therefore, you should comfort and protect this wonderful scripture, in order to subdue all the demon gods.' Then, Akasagarbha Bodhisattva immediately said to the Buddha, 'All the Buddhas, World Honored Ones, have already protected scriptures like this, we should also comfort and uphold them.' At that time, Akasagarbha Bodhisattva then spoke the mantra, which is: 'Abādī (一), Bādī (二), Píbādī (三), Pó xī duō nòu sàn tí (四), Tóu lóu tuó luó ní (五), Niè qié duō niè qié duō ní (六), Bō qié duō ní (七), Mí luó yù dī (八), Qié lóu nà niè nài tí (九), Sà zhē bá dī (十), Fú duō lè chā (十一), Dá mó niè zhé dī (十二), Dá mó lè chā (十三), Yù jiū lí (十四), Shī jiū lí (十五), Xiū lóu xiū lóu xiū lóu dé jiā chī (十六), Duō pó pó dì dī (十七), Shī luó nòu pó dì dī (十八), Ā chā yè niè tì chí (十九), Zhǐ shē pó jiā lì tuō (二十), Fó tuó è tí mèi dī (二十一), Dá mó wèi qí luó ní (二十二), Sēng qié nòu tóng miē (二十三), Ā nòu tóu lì (二十四), Unsavable (二十五), Destroy the demon's retinue (二十六), If one violates this (二十七), Without any swords or staffs (二十八), Follow one's own path (二十九), Where the holy assembly dwells (三十), Jiji and other phrases (三十一), Liberation through the flow (三十二), Break all external theories (三十三), Subdue the demon hordes (三十四).' 'The Four Heavenly Kings always protect, as well as Indra (Tiāndìshì), Brahma, the lord of the world, and all the gods who serve the Buddha. Protect the Bodhi.'

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提者，　　如是等神， 　常當擁護，　　降伏諸魔。　　利眾生故， 　受持正法，　　護說法師，　　盡當擁護。」

虛空藏菩薩說此咒已。即時，此妙寶莊嚴堂及三千大千世界六變振動。時諸魔子見上虛空中有五百密跡執金剛杵，熾然如火甚可怖畏。時諸密跡唱如是言：「若有魔子及諸魔神，若聞此咒，其有不發阿耨多羅三藐三菩提心者，吾等當擊破其頭令作七分。」

爾時，魔子及諸眷屬，驚怖戰悚身毛皆豎，即合掌禮佛，而白佛言：「我等今發阿耨多羅三藐三菩提心。善哉，世尊！愿救我等離此恐怖得無畏樂。」

爾時，世尊告侍者阿難言：「如向此諸魔子所說言，我等當於來世於此經典作留難者，必當稱其本誓而作留難如斯經典。唯當以佛神力及諸菩薩受持故，當得流佈於世，而無有多人受持讀誦分別解說。」

佛復告阿難：「汝見此諸魔子為脫恐怖故，發阿耨多羅三藐三菩提心不？」

阿難白佛言：「世尊！唯然已見。」

佛復告阿難言：「此語即為諸魔子當作離魔事因，以不深心發菩提故。」

佛復告阿難：「于未來世，當有佛出現於世，名無垢相如來、應、正遍知，此魔波旬于彼佛所乃當不退轉發阿耨多羅三藐三菩提心。阿難！彼無垢相如來，知其深

【現代漢語翻譯】 現代漢語譯本 提者（指虛空藏菩薩），像這樣的神祇，應當常常擁護，降伏各種魔障。爲了利益眾生，受持正法，護持說法之法師，都應當盡力擁護。 虛空藏菩薩說完這個咒語后，當下，這個美妙的寶莊嚴堂以及三千大千世界都發生了六種震動。當時，眾魔子看到上方的虛空中，有五百位密跡金剛手（佛教護法神，手持金剛杵）拿著金剛杵，熾熱如火，非常可怕。當時，這些密跡金剛手唱道：『如果有魔子以及各種魔神，聽到這個咒語，卻不發阿耨多羅三藐三菩提心（無上正等正覺之心），我們就要擊破他們的頭，讓他們碎成七份。』 當時，魔子以及他們的眷屬，驚恐戰慄，汗毛都豎了起來，立刻合掌向佛陀禮拜，並對佛陀說：『我們現在發阿耨多羅三藐三菩提心。太好了，世尊！愿您救我們脫離這種恐怖，得到無畏的快樂。』 當時，世尊告訴侍者阿難說：『就像剛才這些魔子所說，他們將來會對此經典制造障礙，必定會按照他們本來的誓願來製造障礙，就像這部經典一樣。只有依靠佛陀的神力以及各位菩薩的受持，才能流傳於世，而不會有很多人受持、讀誦、分別解說。』 佛陀又告訴阿難：『你看到這些魔子爲了擺脫恐怖，而發阿耨多羅三藐三菩提心了嗎？』 阿難對佛陀說：『世尊！我確實看到了。』 佛陀又告訴阿難：『這句話就作為這些魔子將來離開魔障的因緣，因為他們沒有真心發起菩提心。』 佛陀又告訴阿難：『在未來世，當有佛陀出現於世，名為無垢相如來（佛的十號之一）、應供（佛的十號之一）、正遍知（佛的十號之一），這個魔波旬在那位佛陀那裡，才會不退轉地發起阿耨多羅三藐三菩提心。阿難！那位無垢相如來，知道他內心深處的想法。』

【English Translation】 English version The one who speaks (referring to Akasagarbha Bodhisattva), such deities, should always protect and subdue all demons. For the benefit of sentient beings, upholding the Dharma, and protecting the Dharma teachers, they should all do their utmost to protect. After Akasagarbha Bodhisattva finished reciting this mantra, immediately, this wonderful jeweled adorned hall and the three thousand great thousand worlds shook in six ways. At that time, the demon sons saw in the upper sky five hundred Vajrapanis (Buddhist guardian deities, holding vajras) holding vajras, blazing like fire, and very terrifying. At that time, these Vajrapanis chanted: 'If there are demon sons and various demons who hear this mantra, but do not generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed perfect enlightenment), we will smash their heads into seven pieces.' At that time, the demon sons and their retinues, terrified and trembling, with their hair standing on end, immediately put their palms together and bowed to the Buddha, and said to the Buddha: 'We now generate the Anuttara-samyak-sambodhi mind. Excellent, World Honored One! May you save us from this terror and grant us fearless joy.' At that time, the World Honored One told the attendant Ananda: 'Just as these demon sons said earlier, they will create obstacles to this scripture in the future, they will surely create obstacles according to their original vows, just like this scripture. Only by relying on the Buddha's divine power and the upholding of the Bodhisattvas, can it be circulated in the world, and there will not be many people who uphold, recite, analyze, and explain it.' The Buddha further told Ananda: 'Have you seen these demon sons generate the Anuttara-samyak-sambodhi mind in order to escape terror?' Ananda said to the Buddha: 'World Honored One! I have indeed seen it.' The Buddha further told Ananda: 'This statement will serve as the cause for these demon sons to leave demonic obstacles in the future, because they did not sincerely generate the Bodhi mind.' The Buddha further told Ananda: 'In the future, when a Buddha appears in the world, named Vimalaprabha Tathagata (one of the ten epithets of a Buddha), Arhat (one of the ten epithets of a Buddha), Samyaksambuddha (one of the ten epithets of a Buddha), this Mara Papiyas will not regress from generating the Anuttara-samyak-sambodhi mind in the presence of that Buddha. Ananda! That Vimalaprabha Tathagata knows his innermost thoughts.'

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心成就故，當授阿耨多羅三藐三菩提記。當於爾時，亦當作魔王，深心敬信于如來正法。如彌勒出時，有魔王名曰導師，深心敬信佛法聖眾。此諸五百魔子，亦當于彼生於魔中，當於彼佛所為菩提故種諸善根，乃至波旬成佛之時，當與授阿耨多羅三藐三菩提記。」

佛告阿難言：「此魔波旬，今雖發菩提心，猶豫不定，如少疊毳。雖爾，當漸漸成就無量功德，為世之尊如今我身。」

爾時，眾中有無量無邊諸天世人、釋梵護世，聞授魔波旬記當得成佛，歡喜踴躍怪未曾有，合掌向佛，而作是言：「甚奇，希有！其見佛者必得成就無量功德法寶之聚。所以然者，或有不信眾生，為欲撓亂如來故，而得見佛。或有遇會得見佛者，即為彼眾生作因，乃至令得涅槃。」又白佛言：「世尊！自除如來、應、正遍知，誰能如是分別知眾生根？」

佛告諸天人言：「如汝等所言，其有得見如來者，無不蒙益。汝等當知，或有眾生善根都盡，于無量阿僧祇那由他劫無人身份者，如是眾生見如來故，即便得作善因乃至涅槃，如來乃能如是作無量不可思議無上福田。」

佛復告諸天人言：「心性常凈，而凡愚眾生不能如實知見，以不能如實知見故言是垢；能正知見故便言是凈。而第一實義中，無有一法可凈可污。

【現代漢語翻譯】 現代漢語譯本 『因為心意成就的緣故，應當被授予阿耨多羅三藐三菩提（無上正等正覺）的記別。當那個時候，他也會成為魔王，深深地敬信如來的正法。就像彌勒（未來佛）出世時，有一位魔王名叫導師，他深深地敬信佛法和聖眾。這五百位魔子，也應當在那時出生在魔界中，在那位佛的教導下爲了菩提而種下各種善根，乃至波旬（魔王）成佛的時候，也會被授予阿耨多羅三藐三菩提的記別。』 佛陀告訴阿難說：『這個魔王波旬，現在雖然發了菩提心，但是猶豫不定，就像少量的絨毛一樣。即便如此，他也會漸漸成就無量的功德，成為世間的尊者，就像現在的我一樣。』 當時，大眾中有無量無邊的諸天世人、釋提桓因（帝釋天）、梵天、護世天王，聽到魔王波旬被授記將來成佛，都歡喜踴躍，感到從未有過，合掌向佛，說道：『真是太奇特，太稀有了！能夠見到佛的人必定能夠成就無量的功德法寶之聚。之所以這樣，是因為有些不信的眾生，爲了擾亂如來，反而得見佛。或者有些有緣得見佛的人，就為那些眾生種下因緣，乃至令他們得到涅槃。』又對佛說：『世尊！除了如來、應供、正遍知（佛的十號），誰能像這樣分別瞭解眾生的根性呢？』 佛陀告訴諸天人說：『正如你們所說，凡是能夠見到如來的人，沒有不蒙受利益的。你們應當知道，有些眾生善根都已耗盡，在無量阿僧祇那由他劫中都無法獲得人身，這樣的眾生因為見到如來的緣故，就能種下善因，乃至得到涅槃。如來能夠這樣作為無量不可思議的無上福田。』 佛陀又告訴諸天人說：『心性本來是清凈的，但是凡夫愚癡的眾生不能如實地知見，因為不能如實知見，所以說它是垢染；能夠正確地知見，就說它是清凈。而在第一義諦中，沒有一法可以被說成是清凈或垢染。』

【English Translation】 English version 'Because of the accomplishment of his mind, he should be given the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, he will also become a Mara king, deeply respecting and believing in the Tathagata's true Dharma. Just as when Maitreya (the future Buddha) appears, there will be a Mara king named Guide, who deeply respects and believes in the Buddha's Dharma and the Sangha. These five hundred Mara sons will also be born in the Mara realm at that time, and under the guidance of that Buddha, they will plant various roots of goodness for Bodhi, and even when Mara Papiyas (the Mara king) becomes a Buddha, he will also be given the prediction of Anuttara-samyak-sambodhi.' The Buddha said to Ananda, 'This Mara Papiyas, although he has now generated the Bodhi mind, is hesitant and uncertain, like a small amount of down. Even so, he will gradually accomplish immeasurable merits and become the honored one of the world, just like I am now.' At that time, among the assembly, there were immeasurable and boundless gods, humans, Shakra (Indra), Brahma, and the guardian deities of the world. Hearing that Mara Papiyas was predicted to become a Buddha in the future, they were overjoyed and felt it was unprecedented. They joined their palms and faced the Buddha, saying, 'How marvelous and rare! Those who see the Buddha will surely achieve immeasurable merits and a treasure trove of Dharma. The reason for this is that some unbelieving beings, in order to disturb the Tathagata, end up seeing the Buddha. Or some who have the opportunity to see the Buddha, create the causes for those beings, even leading them to Nirvana.' They also said to the Buddha, 'World Honored One! Except for the Tathagata, Arhat, Samyak-sambuddha (the ten titles of the Buddha), who can so clearly understand the roots of beings?' The Buddha said to the gods and humans, 'As you have said, those who see the Tathagata will all receive benefits. You should know that some beings have exhausted all their roots of goodness, and for immeasurable Asankhya Nayuta kalpas, they cannot obtain a human body. Such beings, because they see the Tathagata, can plant the seeds of goodness, even reaching Nirvana. The Tathagata is able to act as such an immeasurable, inconceivable, and supreme field of merit.' The Buddha further said to the gods and humans, 'The nature of the mind is always pure, but ordinary ignorant beings cannot truly know and see it. Because they cannot truly know and see it, they say it is defiled; when they can correctly know and see it, they say it is pure. But in the ultimate truth, there is no Dharma that can be said to be pure or defiled.'

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汝等當知，諸煩惱者，無方無處非內非外，以不善順思惟故便生煩惱；善順思惟故則無煩惱。增減不等則生煩惱；無增減者則無煩惱。虛偽妄想便是煩惱；無有妄想則無煩惱。是故我言：如實知邪見則是正見，而邪見亦不即是正見。能如實知者，則無虛妄、增減、取著，是故名為正見。」

佛復告諸天人言：「喻如大地依水界住，大水依風界住，大風依虛空住，虛空無所依住。如是大地無所依住，而假有依住之名。是故，汝等當如是知之，苦依于業、業依于結，而苦、業、結都無所依，以心性常凈故。如是當知，一切諸法無有根本，都無所住，以假言說故言有，而實無也。是故說一切法本性常凈，究竟無生無起。」

佛復告諸天人言：「是故汝等當知，此法門名為性常凈法門。菩薩通達此門者，不為一切煩惱之所染污，而亦不恃此清凈門。以舍一切諸恃動故，便得平等道，能過魔界入于佛界，亦能得入諸眾生界，而不動法界；知一切法無界無非界，而能速生一切智界。」當說此法時，有五百菩薩得無生法忍。

爾時，申越長者在於眾中，從座而起頂禮佛足，白佛言：「世尊！為我故說如是等甚深經典，我先為觸惱世尊故，作大火坑及設毒飯，而大聖如來是不可害者，故我于佛生信敬心。自爾以來，

【現代漢語翻譯】 現代漢語譯本：你們應當知道，各種煩惱，沒有固定的方位和處所，既不在內也不在外，因為不善於順應正確的思考方式，就會產生煩惱；善於順應正確的思考方式，就不會有煩惱。增加或減少不平衡就會產生煩惱；沒有增加或減少的，就不會有煩惱。虛假的妄想就是煩惱；沒有妄想就沒有煩惱。因此我說：如實地瞭解邪見就是正見，但邪見本身並不等同於正見。能夠如實瞭解的人，就不會有虛妄、增減、執著，所以稱為正見。 佛陀又告訴諸天人說：『譬如大地依靠水界而存在，大水依靠風界而存在，大風依靠虛空而存在，虛空則沒有任何依靠。同樣，大地也沒有任何依靠，只是假借一個依靠的名義。因此，你們應當這樣理解，苦難依賴於業（karma），業依賴於結（klesha，煩惱），而苦、業、結都沒有任何依靠，因為心性本來就是清凈的。應當知道，一切諸法都沒有根本，都沒有固定的存在，只是假借言語說有，而實際上是沒有的。因此說一切法的本性是常凈的，最終是無生無滅的。』 佛陀又告訴諸天人說：『因此你們應當知道，這個法門名為性常凈法門。菩薩通達這個法門，就不會被一切煩惱所污染，但也不會執著于這個清凈法門。因為捨棄了一切執著和動搖，就能獲得平等之道，能夠超越魔界進入佛界，也能進入眾生界，而不動搖法界；知道一切法無界限也無非界限，從而能夠迅速生起一切智慧。』當佛陀宣說這個法門時，有五百位菩薩證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的真理的領悟）。 當時，申越（Shen Yue）長者在眾人之中，從座位上站起來，頂禮佛足，對佛說：『世尊！您爲了我而宣說如此甚深的經典，我之前因為觸怒世尊，所以挖了大火坑並準備了毒飯，但大聖如來是不可傷害的，因此我對佛產生了信敬之心。從那以後，'

【English Translation】 English version: You should know that all afflictions have no fixed direction or place, neither inside nor outside. Afflictions arise from unwise and non-compliant thinking; with wise and compliant thinking, there are no afflictions. Imbalance of increase or decrease gives rise to afflictions; without increase or decrease, there are no afflictions. False delusions are afflictions; without delusions, there are no afflictions. Therefore, I say: truly knowing wrong views is right view, but wrong views are not the same as right views. One who can truly know will have no falsehood, increase, decrease, or attachment, and is therefore called right view. The Buddha further told the gods and humans, 『It is like the earth dwelling on the water element, the great water dwelling on the wind element, the great wind dwelling on space, and space dwelling on nothing. Likewise, the earth dwells on nothing, but it is given the name of dwelling. Therefore, you should understand that suffering depends on karma, karma depends on klesha (afflictions), and suffering, karma, and klesha depend on nothing, because the nature of the mind is always pure. You should know that all dharmas have no root, no fixed dwelling, and are said to exist only through provisional language, but in reality, they do not exist. Therefore, it is said that the nature of all dharmas is always pure, ultimately without birth or arising.』 The Buddha further told the gods and humans, 『Therefore, you should know that this Dharma gate is called the Dharma gate of constant purity of nature. A Bodhisattva who understands this gate will not be defiled by any afflictions, but will also not cling to this pure gate. By abandoning all clinging and agitation, one attains the path of equality, can transcend the realm of Mara and enter the realm of the Buddha, and can also enter the realm of all sentient beings without disturbing the Dharma realm; knowing that all dharmas have no boundaries and are not without boundaries, one can quickly generate all wisdom.』 When this Dharma was spoken, five hundred Bodhisattvas attained the forbearance of non-arising dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of dharmas). At that time, the elder Shen Yue, among the assembly, rose from his seat, bowed at the Buddha』s feet, and said to the Buddha, 『World Honored One! You have spoken such profound scriptures for my sake. I previously, because of offending the World Honored One, dug a great fire pit and prepared poisoned food, but the Great Sage Tathagata is invulnerable, so I have developed faith and reverence for the Buddha. Since then,』

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疑悔心結常未能除滅，今者從佛聞此甚深微妙經典，疑悔即除，心無障礙得安樂行。世尊！是故我信敬心轉復增長。今我家中多諸財寶，當以供佛法僧及諸沙門、婆羅門、貧窮孤獨、下賤乞兒。世尊！誰當聞是斷一切縛甚深經典，而於一切諸物生貪著者乎？」

爾時，虛空藏菩薩白佛言：「世尊！諸佛如來無上菩提，甚為甚深難可測知。若有菩薩于未來世，捨己身命及利養名譽，而能侍佛菩提者，甚為難有。」

爾時，眾中有六十八億菩薩，從座而起合掌向佛，一時同聲而說偈言：

「世尊滅后，　　我等能忍，　　捨身壽命， 　為護正法。　　舍利名譽，　　離諸貪著， 　愿護正法，　　為佛智故。　　罵詈呵責， 　及譏刺語，　　護正法故，　　當忍受之。 　輕賤毀弄，　　唱說惡名，　　當以慈忍， 　為護此經。　　來世比丘，　　計著諸有， 　與魔為黨，　　誹謗正法，　　毀禁行惡， 　樂著俗累，　　為利所覆，　　不樂正法， 　恃玩俗典，　　憍慢放逸，　　高嘆己利， 　蔑正行者，　　常舍閑靜，　　樂處憒鬧， 　習世文辭，　　計著吾我；　　不營教化， 　不業智慧，　　舍離坐禪，　　不親三寶， 　無有智慧，　　群黨求利，　　動與結俱， 　樂受他供

【現代漢語翻譯】 現代漢語譯本 我心中的疑惑和悔恨常常無法消除，今天從佛陀這裡聽聞如此深奧微妙的經典，疑惑和悔恨立刻消除，心中沒有障礙，得到了安樂的修行。世尊！因此，我對您的信敬之心更加增長。現在我家中有許多財寶，我應當用它們來供養佛、法、僧三寶，以及各位沙門（出家修道者）、婆羅門（古印度祭司階層）、貧窮孤獨的人和乞丐。世尊！誰會聽聞這部能斷除一切束縛的深奧經典，卻對一切事物產生貪戀執著呢？ 這時，虛空藏菩薩（Bodhisattva Akasagarbha）對佛陀說：『世尊！諸佛如來的無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），是極其深奧難以測知的。如果有菩薩在未來世，捨棄自己的身命以及利益和名譽，而能夠侍奉佛陀的菩提，那是極其難得的。』 這時，在場的六十八億菩薩，從座位上站起來，合掌向佛，同時同聲地說偈頌： 『世尊滅度后，我們能忍受，捨棄身命，爲了守護正法。捨棄利益名譽，遠離一切貪著，愿守護正法，爲了佛陀的智慧。即使遭受辱罵呵斥，以及譏諷刺語，爲了守護正法，我們都應當忍受。輕視、侮辱、戲弄，散佈惡名，我們都應當以慈悲和忍耐來對待，爲了守護這部經典。未來的比丘（bhikkhu，出家男眾），執著于各種有，與魔為伍，誹謗正法，毀壞戒律，行為惡劣，貪戀世俗的牽絆，被利益所矇蔽，不喜好正法，依賴世俗典籍，驕傲放縱，高談自己的利益，輕視修行正道的人，常常捨棄清凈的修行場所，喜歡處在喧鬧的地方，學習世俗的文辭，執著于自我，不致力于教化眾生，不修習智慧，捨棄禪坐，不親近三寶，沒有智慧，結黨營私，追求利益，行為總是與煩惱相伴，喜歡接受他人的供養。』

【English Translation】 English version My doubts and regrets have often been unable to be eliminated. Today, having heard this profound and subtle scripture from the Buddha, my doubts and regrets are immediately dispelled. My mind is without obstacles, and I have attained peaceful practice. World Honored One! Therefore, my faith and reverence for you have grown even more. Now, my household has many treasures, and I should use them to make offerings to the Buddha, the Dharma, and the Sangha, as well as to all the Sramanas (ascetics), Brahmins (priestly class), the poor, the lonely, and beggars. World Honored One! Who, upon hearing this profound scripture that cuts off all bonds, would still develop greed and attachment to all things? At that time, Bodhisattva Akasagarbha said to the Buddha, 'World Honored One! The unsurpassed Bodhi (Anuttara-samyak-sambodhi, supreme enlightenment) of the Tathagatas (Buddhas) is extremely profound and difficult to fathom. If there are Bodhisattvas in the future who, abandoning their own lives, benefits, and reputations, are able to serve the Bodhi of the Buddha, that would be extremely rare.' At that time, sixty-eight billion Bodhisattvas in the assembly rose from their seats, joined their palms, and facing the Buddha, spoke in unison in verses: 'After the World Honored One's passing, we will be able to endure, giving up our lives, to protect the Dharma. Giving up benefits and reputations, abandoning all attachments, we vow to protect the Dharma, for the sake of the Buddha's wisdom. Even if we are subjected to insults and scolding, and sarcastic words, for the sake of protecting the Dharma, we shall endure them. Disdain, humiliation, mockery, and the spreading of evil names, we shall treat with compassion and patience, for the sake of protecting this scripture. Future Bhikkhus (monks), attached to various existences, joining with demons, slandering the Dharma, breaking precepts, acting wickedly, indulging in worldly entanglements, blinded by benefits, not delighting in the Dharma, relying on worldly texts, arrogant and unrestrained, boasting of their own gains, despising those who practice the right path, often abandoning quiet places of practice, enjoying noisy places, studying worldly literature, attached to the self, not engaging in teaching, not cultivating wisdom, abandoning meditation, not drawing near to the Three Jewels, without wisdom, forming groups to seek benefits, their actions always accompanied by afflictions, enjoying receiving offerings from others.'

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；　　他慈心施，　　惜猶己有， 　數往到彼，　　說諸世事；　　田宅居業， 　及販賣事，　　勤求息利，　　猶言沙門。 　慠慢著有，　　依邪險見，　　聞性空法， 　當大驚怖。　　言后長遠，　　但求現報， 　當虛妄說，　　非法言法。　　如是大災， 　弊惡比丘，　　魔及魔子，　　復當佐助。 　經文是一，　　說義各異，　　各是己論， 　愚者當爾。　　諸深妙經，　　能與解脫， 　當擁遏之，　　及說淺事。　　我勝汝劣， 　由勝得果，　　于佛法中，　　當如是競。 　如是競時，　　眾生數壞，　　為非法王， 　之所惱逼。　　於是末世，　　壞甚可畏， 　我持正法，　　救世所說。　　我常慈心， 　不捨法律，　　生正大悲，　　為世作護。 　毀禁作惡，　　不住正法，　　墜墮何道， 　我常憂愍。　　見故作惡，　　謗毀正者， 　我終不共，　　與為親黨。　　常任我力， 　善護口過，　　見無用人，　　不說其短。 　我住聖種，　　頭陀護戒，　　處定習慧， 　常勤修行。　　離世憒鬧，　　樂處閑靜， 　無著如鹿，　　善調知足。　　若至聚落， 　攝根少語，　　見說法者，　　共論正法。 　愛語利益，　　以化眾生，　　又與說法， 　

【現代漢語翻譯】 現代漢語譯本：他以慈悲心佈施，珍惜財物如同自己所有，多次前往俗世，談論世俗之事；包括田地、住宅、產業，以及買賣之事，勤奮追求利益，還自稱是沙門（出家人）。 他們傲慢自大，執著于有，依賴邪惡的見解，聽到性空之法（一切事物本質為空的教義），會感到非常驚恐。 他們會說未來遙遠，只求眼前的回報，會虛妄地說，把非法說成是法。如此大的災難，那些邪惡的比丘（出家人），魔及其魔子（魔的眷屬），還會助紂為虐。 同一部經文，他們會做出不同的解釋，各自堅持自己的觀點，愚昧的人就是這樣。那些深奧微妙的經典，能夠使人解脫，他們會加以阻礙，只說一些淺顯的事情。 他們會說『我勝過你，我比你強』，因為勝過別人而得到好處，在佛法中，他們會這樣爭鬥。 當他們這樣爭鬥時，眾生會遭受損害，被非法的統治者所惱害逼迫。在這樣的末世，敗壞的情況非常可怕，我堅持正法，這是救世者所說的。 我常懷慈悲之心，不捨棄佛法戒律，生起真正的悲憫之心，為世人作守護。 那些毀壞戒律、作惡、不住于正法的人，會墮落到哪一道呢？我常常為此憂慮悲憫。 看到那些明知故犯、作惡、誹謗正法的人，我終究不會與他們為伍，不會與他們親近。 我常常儘自己的力量，好好守護自己的口業，看到沒有用的人，不說他們的短處。 我安住于聖種（聖者的種性），修持頭陀行（苦行），守護戒律，處於禪定中修習智慧，常常勤奮修行。 我遠離世俗的喧鬧，喜歡處於閑靜之處，無所執著如同鹿一樣，善於調伏自己，知足常樂。 如果到了村落，我會收攝六根，少說話，見到說法的人，就一起討論正法。 用愛語來利益眾生，又為他們說法，

【English Translation】 English version: He gives with a compassionate heart, cherishing possessions as if they were his own, frequently going to the secular world, discussing worldly matters; including fields, houses, businesses, and trading, diligently seeking profit, and still calling himself a Shramana (a renunciate). They are arrogant and conceited, attached to existence, relying on evil views, and when they hear the Dharma of emptiness (the teaching that all things are empty of inherent existence), they will be greatly terrified. They will say that the future is far away, seeking only immediate rewards, they will speak falsely, calling what is not Dharma as Dharma. Such great disasters, those evil Bhikkhus (monks), Mara and his sons (Mara's retinue), will also assist in their wickedness. The same scripture, they will make different interpretations, each insisting on their own views, this is how the foolish are. Those profound and subtle scriptures, which can lead to liberation, they will obstruct, only speaking of shallow matters. They will say, 'I am superior to you, I am stronger than you,' gaining benefits by being superior to others, in the Buddha's Dharma, they will fight like this. When they fight like this, sentient beings will suffer harm, oppressed and harassed by unlawful rulers. In such a degenerate age, the corruption is very frightening, I uphold the true Dharma, which is what the savior of the world has spoken. I always have a compassionate heart, not abandoning the precepts of the Dharma, generating true compassion, acting as a protector for the world. Those who break the precepts, do evil, and do not abide in the true Dharma, to which path will they fall? I often worry and feel compassion for this. Seeing those who knowingly commit evil, slander the true Dharma, I will never associate with them, nor be close to them. I always exert my strength, carefully guarding my speech, seeing useless people, I do not speak of their shortcomings. I abide in the lineage of the noble ones, practice asceticism, uphold the precepts, dwell in meditation and cultivate wisdom, always diligently practicing. I stay away from the noise of the world, enjoying quiet places, without attachment like a deer, skillful in self-discipline, content and satisfied. If I go to a village, I will restrain my senses, speak little, and when I see those who teach the Dharma, I will discuss the true Dharma with them. Using loving speech to benefit sentient beings, and also teaching them the Dharma,

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令斷惡行。　　我為正法，　　極遠當往， 　為彼說法，　　利益眾故。　　若見凡愚， 　有缺失者，　　但當自護，　　住法行忍。 　毀辱恭敬，　　當如須彌，　　不染世法， 　為世導師。　　毀禁比丘，　　若來呵責， 　自省己行，　　將是業報。　　當爲是等， 　嫉惡眾生，　　先意善言，　　現為恭敬。 　彼即生念，　　我亦沙門，　　成就是德， 　無若干惡。　　諸毀禁等，　　如失志人， 　聞是經憂，　　如劓照鏡。　　其作方便， 　不欲聞之，　　復教餘人，　　言非正法； 　又教國王，　　壞臣民心，　　誹謗正法， 　言非佛說。　　我等於時，　　以佛力故， 　為持正法，　　不惜身命。　　世尊知我， 　言無有二，　　當堅護持，　　住是正法。 　作誠實語，　　如說而行，　　悅可諸佛， 　乃成菩提。」

爾時，虛空藏菩薩贊諸菩薩言：「善哉，善哉！諸大士！汝等乃能發誠實愿，受持如來甚深微妙無上大法，甚為快也。」

虛空藏菩薩白佛言：「世尊！其有善男子、善女人，受持讀誦此經典者，得幾所福？」

佛告虛空藏言：「賢士！譬如東方十三千大千世界，南西北方、四維上下，各十三千大千世界，盡末為微塵，以爾所塵集為一

【現代漢語翻譯】 現代漢語譯本 要斷除惡行。 我爲了正法， 即使極遠也要前往， 爲了他們說法， 利益眾生的緣故。 如果見到凡夫愚人， 有缺失過錯的， 只需自我守護， 安住于佛法，行持忍辱。 對於譭謗和恭敬， 應當像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣， 不被世俗的法則所污染， 成為世間的導師。 如果毀犯戒律的比丘（bhikkhu，佛教出家男眾）來呵責， 要自我反省自己的行為， 這都是業報的體現。 對於這些， 嫉妒作惡的眾生， 要先用善言好語， 表現出恭敬。 他們就會產生這樣的想法， 『我也是沙門（sramana，佛教出家修行者）， 成就了這樣的德行， 沒有那麼多的惡行。』 那些毀犯戒律的人， 就像失去志向的人一樣， 聽到這部經會感到憂愁， 如同被割掉鼻子的人照鏡子。 他們會想方設法， 不願聽聞此經， 還教唆其他人， 說這不是正法； 又教唆國王， 擾亂臣民的心， 誹謗正法， 說這不是佛陀所說。 我們在這個時候， 憑藉佛陀的力量， 爲了護持正法， 不惜生命。 世尊知道我們， 言行一致， 應當堅定地護持， 安住于這正法。 說真實的話， 按照所說的去做， 讓諸佛歡喜， 才能成就菩提（bodhi，覺悟）。」

當時，虛空藏菩薩（Akasagarbha，佛教菩薩名）讚歎諸位菩薩說：「太好了，太好了！各位大士！你們竟然能夠發出如此真誠的誓願，受持如來甚深微妙無上的大法，真是太令人欣慰了。」

虛空藏菩薩對佛說：「世尊！如果有善男子、善女人，受持讀誦這部經典，會得到多少福報呢？」

佛告訴虛空藏菩薩說：「賢士！譬如東方有十三千個大千世界，南方、西方、北方、四維、上方、下方，各有十三千個大千世界，把它們全部磨成微塵，用這些微塵聚集在一起成為一粒微塵

【English Translation】 English version One should cease evil actions. I, for the sake of the true Dharma, Shall go even to the farthest places, To preach the Dharma for them, For the benefit of all beings. If one sees ordinary fools, Who have faults and shortcomings, One should only protect oneself, Abide in the Dharma, and practice patience. Towards insults and respect, One should be like Mount Sumeru (the central mountain in Buddhist cosmology), Unstained by worldly laws, And become a guide for the world. If a bhikkhu (Buddhist monk) who has broken precepts comes to scold, One should reflect on one's own actions, For this is the result of karma. Towards these, Jealous and evil beings, One should first use kind words, And show respect. They will then think, 'I am also a sramana (Buddhist ascetic), Having achieved such virtue, Without so many evil deeds.' Those who have broken precepts, Are like people who have lost their will, Upon hearing this sutra, they will feel sorrow, Like a person with a cut nose looking in a mirror. They will devise ways, Not wanting to hear it, And also teach others, Saying it is not the true Dharma; They also incite kings, To disturb the minds of their subjects, Slandering the true Dharma, Saying it is not spoken by the Buddha. At this time, we, By the power of the Buddha, For the sake of upholding the true Dharma, Will not cherish our lives. The World Honored One knows us, Our words and actions are consistent, We should firmly uphold, And abide in this true Dharma. Speak truthfully, Act according to what is said, Make all Buddhas happy, And then achieve bodhi (enlightenment)."

At that time, the Bodhisattva Akasagarbha (a Bodhisattva known for his wisdom) praised all the Bodhisattvas, saying: "Excellent, excellent! Great beings! You are able to make such sincere vows, to uphold the profound, subtle, and supreme Dharma of the Tathagata, it is truly gratifying."

The Bodhisattva Akasagarbha said to the Buddha: "World Honored One! If there are good men and good women who uphold, recite, and study this sutra, how much merit will they obtain?"

The Buddha said to Akasagarbha: "Virtuous one! For example, in the east, there are thirteen thousand great chiliocosms, and in the south, west, north, four intermediate directions, above, and below, there are thirteen thousand great chiliocosms each. If all of them were ground into fine dust, and these dust particles were gathered together into one dust particle

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聚。設有一人成就神足無量威德，壽命長遠，此人持諸微塵，過東方爾所塵數世界乃下一塵，如是展轉東行，盡此塵聚，而諸世界猶不可盡。如東方世界，南西北方、四維上下，亦過爾所佛土乃下一塵，如是展轉諸方世界，盡此塵聚而諸世界猶不可盡。虛空藏！于汝意云何？是諸世界寧為多不？」

虛空藏白佛言：「甚多，甚多！世尊！無量無邊不可計知。」

佛言：「賢士！是諸世界微塵所著處及不著處，盡此微塵所及世界已還為一大城，縱廣高下悉皆同等，于其城中滿葶藶子。賢士！是諸葶藶子，可數知不？」

虛空藏白佛言：「世尊！假設譬喻猶不能了，況可數知！唯除如來無能數者。」

佛告虛空藏言：「如是，如是！如汝所言，唯如來能知是諸葶藶子，若百數千數百千萬數。」佛言：「賢士！設有一人成就神足無量威德，能以口吹是諸葶藶佈散十方，一葶藶子墮一佛世界，終不過一。賢士！于汝意云何？是諸葶藶所及世界，寧為多不？」

虛空藏白佛言：「世尊！是諸世界，乃非心力所能分別。設分別者，令人心迷錯亂。」

「賢士！我今告汝，若有行菩薩道善男子、善女人，日日以滿爾所等世界無量珍寶持用佈施，無有休廢不營餘事。若復有善男子、善女人，受持

【現代漢語翻譯】 現代漢語譯本 佛陀說：『假設有一個人，他成就了無量的神通和威德，壽命極其長遠。這個人拿著許多微塵，每經過東方如同那些微塵數量的世界，才放下一粒微塵。就這樣不斷地向東行進，直到用盡所有的微塵，而世界仍然無法窮盡。就像東方世界一樣，南方、西方、北方、四維（東南、東北、西南、西北）以及上方和下方，也都是每經過如同那些微塵數量的佛土，才放下一粒微塵。就這樣不斷地向各個方向的世界行進，直到用盡所有的微塵，而世界仍然無法窮盡。虛空藏（菩薩名）！你認為如何？這些世界是多還是不多？』 虛空藏菩薩回答佛陀說：『非常多，非常多！世尊！它們是無量無邊，無法計算和知曉的。』 佛陀說：『賢士！這些微塵所附著和沒有附著的地方，所有這些微塵所能到達的世界，可以看作是一個大城。這個大城的長、寬、高都相等，城中裝滿了葶藶子（一種植物的種子）。賢士！這些葶藶子，可以數得清嗎？』 虛空藏菩薩回答佛陀說：『世尊！即使打比方都無法理解，更何況能夠數得清呢！只有如來（佛的稱號）才能數得清。』 佛陀告訴虛空藏菩薩說：『是的，是的！正如你所說，只有如來才能知道這些葶藶子的數量，無論是百、千、百千、千萬。』佛陀說：『賢士！假設有一個人，他成就了無量的神通和威德，能夠用口吹散這些葶藶子到十方世界，每一粒葶藶子落到一個佛世界，而且不會超過一個。賢士！你認為如何？這些葶藶子所到達的世界，是多還是不多？』 虛空藏菩薩回答佛陀說：『世尊！這些世界，不是心力所能分別的。如果去分別它們，會使人心迷亂。』 『賢士！我現在告訴你，如果有修行菩薩道的善男子、善女人，每天用裝滿如同那些世界數量的無量珍寶來佈施，沒有停止，也不做其他的事情。如果又有善男子、善女人，受持』

【English Translation】 English version The Buddha said, 'Suppose there is a person who has attained immeasurable spiritual powers and majestic virtue, and has a long lifespan. This person holds many fine dust particles, and after passing through as many worlds as there are dust particles in the east, he drops one dust particle. He continues to travel east in this way, until all the dust particles are used up, yet the worlds are still inexhaustible. Just like the eastern world, in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below, he also drops one dust particle after passing through as many Buddha lands as there are dust particles. He continues to travel in this way to all directions of the world, until all the dust particles are used up, yet the worlds are still inexhaustible. Akasagarbha (name of a Bodhisattva)! What do you think? Are these worlds many or not?' Akasagarbha Bodhisattva replied to the Buddha, 'Very many, very many! World Honored One! They are immeasurable, boundless, and cannot be calculated or known.' The Buddha said, 'Good man! The places where these dust particles are attached and not attached, all the worlds that these dust particles can reach, can be regarded as a large city. The length, width, and height of this large city are all equal, and the city is filled with Lepidium seeds (seeds of a plant). Good man! Can these Lepidium seeds be counted?' Akasagarbha Bodhisattva replied to the Buddha, 'World Honored One! Even with analogies, it is impossible to understand, let alone count them! Only the Tathagata (title of the Buddha) can count them.' The Buddha told Akasagarbha Bodhisattva, 'Yes, yes! As you said, only the Tathagata can know the number of these Lepidium seeds, whether it is hundreds, thousands, hundreds of thousands, or millions.' The Buddha said, 'Good man! Suppose there is a person who has attained immeasurable spiritual powers and majestic virtue, and can blow these Lepidium seeds to the ten directions with his mouth, with each Lepidium seed falling into one Buddha world, and not more than one. Good man! What do you think? Are the worlds reached by these Lepidium seeds many or not?' Akasagarbha Bodhisattva replied to the Buddha, 'World Honored One! These worlds cannot be distinguished by the power of the mind. If one tries to distinguish them, it will cause confusion in the mind.' 'Good man! I now tell you, if there are good men and good women who practice the Bodhisattva path, who daily use immeasurable treasures filling as many worlds as those to make offerings, without stopping and without doing other things. If there are also good men and good women who receive and uphold'

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讀誦書寫此甚深經典，不求利養為菩提故，乃至為一人說，使其人聞已，勸令于阿耨多羅三藐三菩提，乃至發一善念，欲令正法久住世故。此人功德復過於彼佈施者上，百倍千倍百千萬倍，乃至非算數譬喻所及，何況能令住阿耨多羅三藐三菩提者！何以故？賢士！以能說如是無量善根成就諸菩薩，為護持正法故。賢士！我不見菩薩更有餘法能過於是，堅固正行攝諸善法，教化眾生者也。」

爾時，虛空藏菩薩白佛言：「世尊！希有如來不可思議，如來大法亦不可思議。如如來大法不可思議，其受持此經典者，所得功德亦不可思議。唯愿世尊護持此經，為當來世令受持此正法，諸善男子、善女人手得是經，執在胸懷不離是經。若應離生死者，不從他聞，自然得悟菩提，悟菩提已，廣為他說。」

佛言：「賢士！諦聽，諦聽！善思念之。吾當為護此經故，當說章句召護世四天王天、帝釋、梵天王等諸神。以此章句召故，護世四天王天、帝釋、梵天王，皆當擁護諸說法師持此經者，說此世所難信甚深經典時，使無能作留難：所謂若王大臣驅遣出國，若得重病，若斗諍時起，若國土疾疫，如是等事起時，以咒術力故，即令消滅不得成就。何等為咒術章句？所謂：

「頭頭麗(一)　提提麗(二)　陀夜簸帝

【現代漢語翻譯】 現代漢語譯本：如果有人誦讀、書寫這部甚深的經典，不為追求利益供養，而是爲了證得菩提（覺悟），乃至為一個人宣說，使這個人聽聞后，勸導他發起對阿耨多羅三藐三菩提（無上正等正覺）的嚮往，哪怕只是生起一個善念，想要讓正法長久住世。此人的功德，也遠遠超過那些佈施的人，百倍、千倍、百千萬倍，乃至無法用算數和譬喻來形容，更何況是能使人安住于阿耨多羅三藐三菩提的人呢！為什麼呢？賢士！因為能宣說這樣無量善根，成就諸菩薩，是爲了護持正法。賢士！我沒有見到菩薩有其他任何方法能超過這種方式，能堅固正行，攝取一切善法，教化眾生。 當時，虛空藏菩薩（菩薩名，象徵智慧和慈悲）對佛說：『世尊！如來（佛的稱號）真是稀有不可思議，如來的大法也真是不可思議。正如如來的大法不可思議一樣，那些受持這部經典的人，所獲得的功德也是不可思議的。我希望世尊您能護持這部經典，爲了未來世，讓受持這部正法的善男子、善女人能夠親手得到這部經典，將它放在心中，不離這部經典。如果有人應該脫離生死輪迴，不從他人那裡聽聞，也能自然開悟菩提，開悟菩提后，廣泛地為他人宣說。』 佛說：『賢士！仔細聽，仔細聽！好好思考。我爲了護持這部經典，將要宣說章句，召請護世四天王天（佛教的護法神）、帝釋（天神之首）、梵天王（色界天之主）等諸神。用這些章句召請，護世四天王天、帝釋、梵天王，都會擁護那些說法師，護持這部經典的人，當他們宣說這部世間難以置信的甚深經典時，使他們不會遇到任何障礙：比如，如果國王大臣驅逐他們出國，或者他們得了重病，或者發生爭鬥，或者國家發生瘟疫，當這些事情發生時，通過咒術的力量，就能立即消除，不會成功。什麼是咒術章句呢？就是：』 『頭頭麗(一) 提提麗(二) 陀夜簸帝』

【English Translation】 English version: If someone recites and writes this profound scripture, not seeking profit or offerings, but for the sake of Bodhi (enlightenment), even if they explain it to just one person, causing that person to hear it and encourage them to aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment), even if they only generate one good thought, wishing to make the true Dharma last long in the world. The merit of this person surpasses even those who give alms, by a hundred, a thousand, a hundred thousand times, even to the point that it cannot be reached by calculation or analogy, let alone those who can cause others to abide in Anuttara-samyak-sambodhi! Why is this so? Wise one! Because being able to explain such immeasurable good roots, accomplishing all Bodhisattvas, is for the sake of protecting the true Dharma. Wise one! I have not seen any other method that a Bodhisattva can use that surpasses this, to firmly establish right conduct, gather all good dharmas, and teach sentient beings. At that time, Bodhisattva Akasagarbha (name of a Bodhisattva, symbolizing wisdom and compassion) said to the Buddha: 'World Honored One! The Tathagata (title of the Buddha) is truly rare and inconceivable, and the great Dharma of the Tathagata is also inconceivable. Just as the great Dharma of the Tathagata is inconceivable, the merit obtained by those who uphold this scripture is also inconceivable. I wish that the World Honored One would protect this scripture, so that in the future, good men and good women who uphold this true Dharma can obtain this scripture with their own hands, keep it in their hearts, and not be separated from this scripture. If there are those who should be liberated from the cycle of birth and death, they can naturally awaken to Bodhi without hearing it from others, and after awakening to Bodhi, they can widely explain it to others.' The Buddha said: 'Wise one! Listen carefully, listen carefully! Think well about it. For the sake of protecting this scripture, I will now speak the verses to summon the Four Heavenly Kings (Buddhist guardian deities), Indra (chief of the gods), Brahma (lord of the form realm), and other deities. By summoning them with these verses, the Four Heavenly Kings, Indra, and Brahma will all protect those Dharma teachers who uphold this scripture, and when they explain this profound scripture that is difficult for the world to believe, they will not encounter any obstacles: for example, if a king or minister expels them from the country, or if they become seriously ill, or if conflicts arise, or if there is an epidemic in the country, when these things happen, through the power of the mantra, they will be immediately eliminated and will not succeed. What are the verses of the mantra? They are:' 'Tautau li (1) Titi li (2) Dhayabati'

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(三)　陀夜羅伽羅(四)　泥帝提(五)　毗婆知(六)　賒咩(七)　賒彌多毗(八)　目仙(九)　膻帝低(十)　尼𡺸弩禰(十一)　阿㝹多麗(十二)　鳴多羅尼(十三)　婆簸斯(十四)　缽他輸陀尼(十五)　缽陀㝹枳(十六)　缽陀散提(十七)　般若牟麗(十八)　阿娑究麗(十九)　浮陀勒差(二十)　伊那薩枝(二十一)　多婆薩枝(二十二)　多婆缽低(二十三)

「隨佛意，　順法性，　恭敬僧，　世主信。

護世四王， 　為諸佛子，　受持此咒，　護說法者。」

爾時，四天王即從座起，合掌向佛而白佛言：「世尊！我等當護此諸佛子受持經者。」即說咒曰：

「首鞞(一)　首婆缽低(二)　首提帝(三)　因哆擁(四)　陀梨擁(五)　陀羅尼(六)　頗耽麋(七)　阿丘擁怯卑(八)　阿目仙(九)　阿羅尼陀擁(十)　藪首曬婆醯那(十一)　脾提脾陀賴散提(十二)　三咩(十三)　婆夜咩(十四)　三摩賴彌(十五)　波扇多口*第　休休(十七)　醯醯(十八)　丘樓丘麗(十九)」

於時四大天王自在者，說此不可犯咒已。爾時，天帝釋即從座起心凈悅豫，合掌向佛，而說偈言：

「末世饑饉時，　　大稱諸賢士， 　受持說

【現代漢語翻譯】 現代漢語譯本 （三）陀夜羅伽羅（陀夜羅伽羅：梵語，意為『持地』或『地神』） （四）泥帝提（泥帝提：梵語，意為『智慧』或『明智』） （五）毗婆知（毗婆知：梵語，意為『遍知』或『明瞭』） （六）賒咩（賒咩：梵語，意為『寂靜』或『平靜』） （七）賒彌多毗（賒彌多毗：梵語，意為『寂靜的』或『平靜的』） （八）目仙（目仙：梵語，意為『解脫』或『自由』） （九）膻帝低（膻帝低：梵語，意為『和平』或『安寧』） （十）尼𡺸弩禰（尼𡺸弩禰：梵語，意為『無垢』或『清凈』） （十一）阿㝹多麗（阿㝹多麗：梵語，意為『無上』或『至高』） （十二）鳴多羅尼（鳴多羅尼：梵語，意為『救護』或『保護』） （十三）婆簸斯（婆簸斯：梵語，意為『光輝』或『照耀』） （十四）缽他輸陀尼（缽他輸陀尼：梵語，意為『道路清凈』或『凈化道路』） （十五）缽陀㝹枳（缽陀㝹枳：梵語，意為『足跡』或『路徑』） （十六）缽陀散提（缽陀散提：梵語，意為『足跡的連線』或『路徑的連線』） （十七）般若牟麗（般若牟麗：梵語，意為『智慧之根』或『智慧的根本』） （十八）阿娑究麗（阿娑究麗：梵語，意為『無與倫比』或『無比』） （十九）浮陀勒差（浮陀勒差：梵語，意為『佛陀的保護』或『佛陀的庇護』） （二十）伊那薩枝（伊那薩枝：梵語，意為『力量』或『能力』） （二十一）多婆薩枝（多婆薩枝：梵語，意為『你的力量』或『你的能力』） （二十二）多婆缽低（多婆缽低：梵語，意為『你的主宰』或『你的統治』） （二十三） 『隨順佛的意願，順應法的本性，恭敬僧團，世間的主宰者應生起信心。 護持世界的四大天王，爲了所有的佛弟子，受持這個咒語，護衛說法的人。』 當時，四大天王即從座位起身，合掌向佛稟告說：『世尊！我們應當護持這些受持經典的佛弟子。』隨即說了咒語： 『首鞞（首鞞：梵語，意為『吉祥』或『美好』）（一） 首婆缽低（首婆缽低：梵語，意為『吉祥的主』或『美好的主』）（二） 首提帝（首提帝：梵語，意為『吉祥的』或『美好的』）（三） 因哆擁（因哆擁：梵語，意為『因陀羅』，天神之王）（四） 陀梨擁（陀梨擁：梵語，意為『持有者』或『支撐者』）（五） 陀羅尼（陀羅尼：梵語，意為『總持』或『記憶』）（六） 頗耽麋（頗耽麋：梵語，意為『堅固』或『牢固』）（七） 阿丘擁怯卑（阿丘擁怯卑：梵語，意為『不可動搖』或『不可戰勝』）（八） 阿目仙（阿目仙：梵語，意為『解脫』或『自由』）（九） 阿羅尼陀擁（阿羅尼陀擁：梵語，意為『無障礙』或『無阻礙』）（十） 藪首曬婆醯那（藪首曬婆醯那：梵語，意為『一切吉祥』或『一切美好』）（十一） 脾提脾陀賴散提（脾提脾陀賴散提：梵語，意為『智慧的連線』或『智慧的聯繫』）（十二） 三咩（三咩：梵語，意為『平等』或『平靜』）（十三） 婆夜咩（婆夜咩：梵語，意為『無畏』或『無懼』）（十四） 三摩賴彌（三摩賴彌：梵語，意為『正念』或『正知』）（十五） 波扇多[口第]（波扇多[口第]：梵語，意為『寂靜』或『平靜』）（十六） 休休（休休：梵語，意為『寂靜』或『平靜』）（十七） 醯醯（醯醯：梵語，意為『寂靜』或『平靜』）（十八） 丘樓丘麗（丘樓丘麗：梵語，意為『至高』或『至上』）（十九）』 當時，四大天王自在者，說完這個不可侵犯的咒語后。當時，天帝釋即從座位起身，內心清凈喜悅，合掌向佛，說了偈頌： 『在末法饑荒的時代，大聲稱讚諸位賢士，受持並宣說』

【English Translation】 English version (3) Tuoyeluojialuo (陀夜羅伽羅, Tuoyeluojialuo: Sanskrit, meaning 'earth holder' or 'earth deity') (4) Nidi ti (泥帝提, Nidi ti: Sanskrit, meaning 'wisdom' or 'intelligence') (5) Pipo zhi (毗婆知, Pipo zhi: Sanskrit, meaning 'all-knowing' or 'clear understanding') (6) She mie (賒咩, She mie: Sanskrit, meaning 'tranquility' or 'peace') (7) She mi duo pi (賒彌多毗, She mi duo pi: Sanskrit, meaning 'tranquil' or 'peaceful') (8) Mu xian (目仙, Mu xian: Sanskrit, meaning 'liberation' or 'freedom') (9) Shan di di (膻帝低, Shan di di: Sanskrit, meaning 'peace' or 'serenity') (10) Ni nu ni (尼𡺸弩禰, Ni nu ni: Sanskrit, meaning 'immaculate' or 'pure') (11) A duo li (阿㝹多麗, A duo li: Sanskrit, meaning 'supreme' or 'highest') (12) Ming duo luo ni (鳴多羅尼, Ming duo luo ni: Sanskrit, meaning 'protection' or 'savior') (13) Po bo si (婆簸斯, Po bo si: Sanskrit, meaning 'radiance' or 'illumination') (14) Bo ta shu tuo ni (缽他輸陀尼, Bo ta shu tuo ni: Sanskrit, meaning 'path purification' or 'purifying the path') (15) Bo tuo zhi (缽陀㝹枳, Bo tuo zhi: Sanskrit, meaning 'footprint' or 'path') (16) Bo tuo san di (缽陀散提, Bo tuo san di: Sanskrit, meaning 'connection of footprints' or 'connection of paths') (17) Ban ruo mou li (般若牟麗, Ban ruo mou li: Sanskrit, meaning 'root of wisdom' or 'foundation of wisdom') (18) A suo jiu li (阿娑究麗, A suo jiu li: Sanskrit, meaning 'incomparable' or 'unparalleled') (19) Fu tuo le cha (浮陀勒差, Fu tuo le cha: Sanskrit, meaning 'Buddha's protection' or 'Buddha's shelter') (20) Yi na sa zhi (伊那薩枝, Yi na sa zhi: Sanskrit, meaning 'power' or 'ability') (21) Duo po sa zhi (多婆薩枝, Duo po sa zhi: Sanskrit, meaning 'your power' or 'your ability') (22) Duo po bo di (多婆缽低, Duo po bo di: Sanskrit, meaning 'your lord' or 'your rule') 'Follow the Buddha's will, accord with the nature of Dharma, respect the Sangha, and the lords of the world should have faith.' 'The Four Heavenly Kings who protect the world, for all the Buddha's disciples, uphold this mantra, and protect those who preach the Dharma.' At that time, the Four Heavenly Kings immediately rose from their seats, joined their palms, and said to the Buddha: 'World Honored One! We shall protect these Buddha's disciples who uphold the scriptures.' Then they spoke the mantra: 'Shou pi (首鞞, Shou pi: Sanskrit, meaning 'auspicious' or 'good') (1) Shou po bo di (首婆缽低, Shou po bo di: Sanskrit, meaning 'auspicious lord' or 'good lord') (2) Shou ti di (首提帝, Shou ti di: Sanskrit, meaning 'auspicious' or 'good') (3) Yin duo yong (因哆擁, Yin duo yong: Sanskrit, meaning 'Indra', king of the gods) (4) Tuo li yong (陀梨擁, Tuo li yong: Sanskrit, meaning 'holder' or 'supporter') (5) Tuo luo ni (陀羅尼, Tuo luo ni: Sanskrit, meaning 'dharani' or 'memory') (6) Po tan mi (頗耽麋, Po tan mi: Sanskrit, meaning 'firm' or 'solid') (7) A qiu yong qie bi (阿丘擁怯卑, A qiu yong qie bi: Sanskrit, meaning 'unshakable' or 'invincible') (8) A mu xian (阿目仙, A mu xian: Sanskrit, meaning 'liberation' or 'freedom') (9) A luo ni tuo yong (阿羅尼陀擁, A luo ni tuo yong: Sanskrit, meaning 'unobstructed' or 'unimpeded') (10) Sou shou shai po xi na (藪首曬婆醯那, Sou shou shai po xi na: Sanskrit, meaning 'all auspicious' or 'all good') (11) Pi ti pi tuo lai san di (脾提脾陀賴散提, Pi ti pi tuo lai san di: Sanskrit, meaning 'connection of wisdom' or 'link of wisdom') (12) San mie (三咩, San mie: Sanskrit, meaning 'equality' or 'peace') (13) Po ye mie (婆夜咩, Po ye mie: Sanskrit, meaning 'fearless' or 'unafraid') (14) San mo lai mi (三摩賴彌, San mo lai mi: Sanskrit, meaning 'right mindfulness' or 'right awareness') (15) Bo shan duo [口第] (波扇多[口第], Bo shan duo [口*第]: Sanskrit, meaning 'tranquil' or 'peaceful') (16) Xiu xiu (休休, Xiu xiu: Sanskrit, meaning 'tranquil' or 'peaceful') (17) Xi xi (醯醯, Xi xi: Sanskrit, meaning 'tranquil' or 'peaceful') (18) Qiu lou qiu li (丘樓丘麗, Qiu lou qiu li: Sanskrit, meaning 'supreme' or 'highest') (19)' At that time, the Four Great Heavenly Kings, having spoken this inviolable mantra. At that time, the Heavenly Emperor Sakra immediately rose from his seat, his heart pure and joyful, joined his palms towards the Buddha, and spoke a verse: 'In the age of famine in the end times, greatly praise all the virtuous ones, who uphold and preach'

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此經，　　我當爲給侍。」

於是，帝釋說此偈已，即說咒曰：

「彌低(一)　首脾(二)　摩訶彌低(三)　達摩彌低(四)　天多加麗(五)　三摩彌低(六)　薩遮彌低(七)　那提咩(八)　阿㝹多麗(九)　阿㝹頭離(十)　阿㝹勒差(十一)　薩婆薩埵阿㝹伽醯(十二)　阿那㝹多卑(十三)　修冀低(十四)　阿毗盧提(十五)　阿毗伽醯(十六)　浮提菩舍咩(十七)　膩魑(十八)　遏他尼低(十九)　泥提羅尼(二十)　阿那他婆差帝(二十一)　咩低(二十二)　咩低阇耶私(二十三)　修莎羅(二十四)

「汝等起禪樂，　　來護持法者， 　諸世界世尊，　　皆悉共受持。」

爾時，梵自在天王即從座起，贊彼釋梵護世諸天言：「善哉，善哉！汝等乃能為護正法持法說法者故，發大莊嚴。汝等正應如是，甚得其宜。隨如來法律住世久近，于爾所時中當有識別正行法行；于爾所時中諸天世人，甚當熾盛充滿宮宅。此法滅后，諸天世人轉當減少，宮宅空荒。」

爾時，世尊告彌勒菩薩言：「彌勒！汝受持此甚深經典，讀誦書寫廣為人說。彌勒！我今以如斯等甚深經典囑累于汝，令此大法久住世故，降伏諸魔故，為利益一切眾生故，令一切外道不得便故，教敕一切

【現代漢語翻譯】 現代漢語譯本 『此經，我應當為之給侍。』

於是，帝釋說完這偈頌后，即說咒語道：

『彌低(一)（智慧） 首脾(二)（頭頂） 摩訶彌低(三)（大智慧） 達摩彌低(四)（法智慧） 天多加麗(五)（天之光輝） 三摩彌低(六)（平等智慧） 薩遮彌低(七)（真實智慧） 那提咩(八)（給予） 阿㝹多麗(九)（無上光輝） 阿㝹頭離(十)（無上引導） 阿㝹勒差(十一)（無上守護） 薩婆薩埵阿㝹伽醯(十二)（一切眾生無上攝受） 阿那㝹多卑(十三)（無上安慰） 修冀低(十四)（善行） 阿毗盧提(十五)（現見） 阿毗伽醯(十六)（現前攝受） 浮提菩舍咩(十七)（覺悟） 膩魑(十八)（堅定） 遏他尼低(十九)（真實義） 泥提羅尼(二十)（持） 阿那他婆差帝(二十一)（無依怙者之依怙） 咩低(二十二)（智慧） 咩低阇耶私(二十三)（智慧勝利） 修莎羅(二十四)（善妙音聲）』

『你們升起禪悅，來護持佛法的人，所有世界中的世尊，都共同受持此法。』

那時，梵自在天王即從座位起身，讚歎帝釋、梵天和護世諸天說：『善哉，善哉！你們能夠爲了護持正法、受持佛法、宣說佛法的人，發起如此盛大的莊嚴。你們正應當這樣做，非常合適。隨著如來法律住世的長短，在那段時間裡，應當能夠辨別正行和法行；在那段時間裡，諸天和世人，將會非常興盛，充滿宮宅。此法滅后，諸天和世人將會逐漸減少，宮宅空曠荒涼。』

那時，世尊告訴彌勒菩薩說：『彌勒！你受持這部甚深經典，讀誦、書寫並廣為他人宣說。彌勒！我現在將如此甚深的經典囑託給你，爲了使此大法長久住世，爲了降伏諸魔，爲了利益一切眾生，爲了使一切外道不得方便，教敕一切'

【English Translation】 English version 'I shall attend to this sutra.'

Then, after Sakra (帝釋, the king of gods) spoke this verse, he recited the mantra:

'Midi (一) (wisdom), Shupi (二) (crown of the head), Maha Midi (三) (great wisdom), Dharma Midi (四) (wisdom of the Dharma), Tianduojiali (五) (heavenly radiance), Sanmo Midi (六) (equal wisdom), Sazhe Midi (七) (true wisdom), Nadimei (八) (giving), Anuodali (九) (supreme radiance), Anuotouli (十) (supreme guidance), Anuolecha (十一) (supreme protection), Sabasaduo Anuogahei (十二) (supreme acceptance of all beings), Ananoduobei (十三) (supreme comfort), Xiujidi (十四) (good conduct), Abiluti (十五) (direct perception), Abigahei (十六) (direct acceptance), Futipusheme (十七) (awakening), Nini (十八) (firm), E'tanidi (十九) (true meaning), Nidiluoni (二十) (holding), Anatabachadi (二十一) (refuge of the refuge-less), Midi (二十二) (wisdom), Midi Sheyasi (二十三) (victory of wisdom), Xiushaluo (二十四) (auspicious sound).'

'You who arise in the joy of meditation, come to protect the Dharma. All the World Honored Ones in all the worlds, all uphold this Dharma together.'

At that time, the Brahma Free-Reign King (梵自在天王) immediately rose from his seat and praised Sakra, Brahma, and the guardian gods of the world, saying: 'Excellent, excellent! You are able to generate such great adornment for the sake of those who protect the true Dharma, uphold the Dharma, and preach the Dharma. You should indeed do so, it is very appropriate. According to how long the Tathagata's (如來) laws remain in the world, during that time, there should be the ability to distinguish between right conduct and Dharma conduct; during that time, the gods and humans will be very prosperous, filling palaces and residences. After this Dharma perishes, the gods and humans will gradually decrease, and palaces and residences will become empty and desolate.'

At that time, the World Honored One (世尊) said to Bodhisattva Maitreya (彌勒菩薩): 'Maitreya! You should uphold this profound sutra, recite it, write it down, and widely explain it to others. Maitreya! I now entrust this profound sutra to you, so that this great Dharma may long abide in the world, to subdue all demons, to benefit all sentient beings, to prevent all heretics from gaining advantage, and to instruct all.'

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菩薩，使親近此經不遠離故，欲令佛法大明久住於世不衰滅故，使佛法僧種不斷絕故。」

爾時，彌勒菩薩即白佛言：「世尊！我于如來在世及滅度后，常當受持此甚深經典廣宣流佈。所以者何？受持此法者，則為受持過去未來現在諸佛正法，非但受一如來法也。世尊！我亦為自護己法故。世尊！我常與諸天人眾，普會處兜率天宮，每為廣說如是等甚深經典。我復當令人中受持讀誦此經典者，使手得是經執在胸懷不離經卷。世尊！若復末世法欲滅時，其有受持此經轉為人說者，當知皆是彌勒威神之所建立。世尊！當於爾時，雖多諸魔事嬈亂行人，諸說法者依煩惱魔為魔所持故，不樂此經不勤修習，互相是非。我等俱當勤作方便，令說法者愛樂是經，常勤修習讀誦通利，廣為人說。」

爾時，世尊贊彌勒菩薩言：「善哉，善哉！彌勒！汝乃能為護持正法故作師子吼，汝不但今於我前作師子吼，亦於過去無量阿僧祇諸佛前作師子吼，護持正法。」

爾時，世尊告大德阿難言：「阿難！汝受持此經耶？」

阿難白佛言：「唯然，世尊！以佛神力故，我已受持。」

佛言：「阿難！汝常當廣為四眾分別解說，若有先種善根樂勝法者，如是等人聞已，則能信解受持讀誦廣為人說，其人則得無量無

【現代漢語翻譯】 菩薩（Bodhisattva，指追求覺悟的修行者），爲了使親近這部經典的人不遠離它，爲了使佛法大放光明、長久住世而不衰敗，爲了使佛法僧三寶的種子不中斷。 那時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『世尊！我將在如來（Tathagata，佛的稱號）在世時以及滅度后，常常受持這部甚深的經典，並廣泛地宣揚流佈。為什麼呢？因為受持這部經典，就等於受持過去、未來、現在諸佛的正法，不僅僅是受持一位如來的法。世尊！我也是爲了保護自己所修的法。世尊！我常常與諸天人眾，在兜率天宮（Tushita Heaven，欲界天之一）聚會，每次都為他們廣泛地宣說這些甚深的經典。我還要讓人間受持讀誦這部經典的人，能夠手持此經，放在胸懷，不離經卷。世尊！如果到了末法時期，佛法將要衰滅時，那些受持這部經典並轉而為他人宣說的人，應當知道，他們都是彌勒威神之力所建立的。世尊！到那時，雖然會有許多魔事擾亂修行人，那些說法的人因為被煩惱魔所控制，不喜愛這部經典，不勤奮修習，互相爭論是非。我們都應當努力方便，使說法的人喜愛這部經典，常常勤奮修習、讀誦通達，並廣泛地為他人宣說。』 那時，世尊讚歎彌勒菩薩說：『好啊，好啊！彌勒！你能夠爲了護持正法而作獅子吼（比喻說法無畏）。你不僅現在在我面前作獅子吼，也在過去無量阿僧祇（asamkhya，極大的數字）諸佛面前作獅子吼，護持正法。』 那時，世尊告訴大德阿難（Ananda，佛陀的十大弟子之一）說：『阿難！你受持這部經典了嗎？』 阿難對佛說：『是的，世尊！依靠佛的神力，我已經受持了。』 佛說：『阿難！你應當常常為四眾（比丘、比丘尼、優婆塞、優婆夷）分別解說，如果有人先種下善根，喜愛殊勝的佛法，這樣的人聽了之後，就能信解、受持、讀誦，並廣泛地為他人宣說，這個人就能得到無量無邊的功德。』

【English Translation】 Bodhisattvas, in order to keep those who are close to this sutra from straying, in order to make the Buddha's teachings shine brightly and endure in the world without decline, and in order to ensure that the lineage of the Buddha, Dharma, and Sangha is not broken. At that time, Maitreya Bodhisattva said to the Buddha: 'World Honored One! I will always uphold this profound sutra and widely propagate it, both when the Tathagata is in the world and after his passing. Why is that? Because upholding this sutra is equivalent to upholding the true Dharma of all Buddhas of the past, future, and present, not just the Dharma of one Tathagata. World Honored One! I also do this to protect my own practice. World Honored One! I often gather with the heavenly beings in the Tushita Heaven, and each time I extensively explain these profound sutras to them. I will also ensure that those in the human realm who uphold and recite this sutra will hold it in their hands, keep it in their hearts, and never be separated from the scriptures. World Honored One! If, in the future, when the Dharma is about to decline, those who uphold this sutra and explain it to others should know that they are all established by the majestic power of Maitreya. World Honored One! At that time, although many demonic events will disturb practitioners, those who preach the Dharma, being controlled by the demons of afflictions, will not like this sutra, will not diligently practice it, and will argue with each other. We should all strive to find ways to make those who preach the Dharma love this sutra, diligently practice, recite, understand, and widely explain it to others.' At that time, the World Honored One praised Maitreya Bodhisattva, saying: 'Excellent, excellent! Maitreya! You are able to roar like a lion (a metaphor for fearlessly proclaiming the Dharma) for the sake of protecting the true Dharma. Not only are you roaring like a lion before me now, but you have also roared like a lion before countless asamkhya Buddhas in the past, protecting the true Dharma.' At that time, the World Honored One said to the venerable Ananda: 'Ananda! Have you upheld this sutra?' Ananda replied to the Buddha: 'Yes, World Honored One! Through the Buddha's divine power, I have already upheld it.' The Buddha said: 'Ananda! You should always explain it to the four assemblies (monks, nuns, laymen, and laywomen). If there are those who have planted good roots and love the supreme Dharma, such people, upon hearing it, will be able to believe, understand, uphold, recite, and widely explain it to others, and they will obtain immeasurable merit.'

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邊不可思議大功德聚。」

阿難即白佛言：「世尊！當何名斯經？云何奉持？」

佛言阿難：「此經名『勸發菩薩莊嚴菩提』，當如是奉持之。」

爾時，功德莊嚴菩薩在於眾中即從座起，右膝著地，合掌向佛，白佛言：「希有，世尊！如來為擁護正法及說法者故，善能如是快贊此經。世尊！諸新學菩薩為菩提故種諸善根，以種種華香瓔珞末香涂香勤供養如來，而不受持此經，是人頗成以第一供養供如來不？」

佛言：「善男子！不成第一供養如來，亦不能以此因緣得無量功德，不如善男子、善女人，受持此經者功德甚多。」

爾時，世尊即說偈言：

「我以佛眼，　　所見佛剎，　　周遍十方， 　廣大無邊。　　爾所諸界，　　盛滿珍寶， 　菩薩以此，　　恒用佈施。　　若有於此， 　甚深妙經，　　無所得法，　　諸佛所說， 　而能受持，　　為人演說，　　此人功德， 　復多於彼。　　華香瓔珞，　　涂香末香， 　寶蓋幢幡，　　上妙衣服，　　以是供具， 　普滿諸界，　　供養如來，　　迴向佛道。 　若后末世，　　法欲滅時，　　于救世法， 　勤修護助，　　受持正法，　　不放逸行， 　此功德聚，　　復多於彼。　　十方世界， 　一切巨海，　

【現代漢語翻譯】 現代漢語譯本 『無邊不可思議的大功德聚集。』 阿難立刻對佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』 佛告訴阿難：『這部經名為《勸發菩薩莊嚴菩提》，應當這樣奉持。』 當時，功德莊嚴菩薩在眾人中立即從座位上站起來，右膝跪地，合掌向佛，對佛說：『稀有啊，世尊！如來爲了擁護正法和說法的人，善於如此快速地讚歎這部經。世尊！那些新學的菩薩爲了菩提而種下各種善根，用各種鮮花、香、瓔珞、末香、涂香勤奮地供養如來，卻不接受和持誦這部經，這樣的人算是以第一等的供養供養如來嗎？』 佛說：『善男子！這不算第一等的供養如來，也不能因此因緣得到無量的功德，不如那些善男子、善女人，接受和持誦這部經的人功德多得多。』 當時，世尊就說了偈語： 『我以佛眼，所見佛剎，周遍十方，廣大無邊。 爾所諸界，盛滿珍寶，菩薩以此，恒用佈施。 若有於此，甚深妙經，無所得法，諸佛所說，而能受持，為人演說，此人功德，復多於彼。 華香瓔珞，涂香末香，寶蓋幢幡，上妙衣服，以是供具，普滿諸界，供養如來，迴向佛道。 若后末世，法欲滅時，于救世法，勤修護助，受持正法，不放逸行，此功德聚，復多於彼。 十方世界，一切巨海，

【English Translation】 English version 'an immeasurable and inconceivable accumulation of great merit.' Ananda then said to the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda, 'This sutra is named 'Encouraging Bodhisattvas to Adorn Bodhi (Enlightenment)', you should uphold it in this way.' At that time, the Bodhisattva Adorned with Merit, in the midst of the assembly, immediately rose from his seat, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha, 'It is rare, World Honored One! The Tathagata (Buddha) is so skilled in quickly praising this sutra for the sake of protecting the Dharma (Buddhist teachings) and those who preach it. World Honored One! Those newly learning Bodhisattvas plant various good roots for the sake of Bodhi, diligently making offerings to the Tathagata with various flowers, incense, necklaces, powdered incense, and scented ointments, but do not receive and uphold this sutra. Are these people considered to be making the foremost offering to the Tathagata?' The Buddha said, 'Good man! This is not considered the foremost offering to the Tathagata, nor can they obtain immeasurable merit through this cause. It is far less than the merit of those good men and good women who receive and uphold this sutra.' At that time, the World Honored One then spoke in verse: 'With my Buddha eye, I see Buddha lands, pervading the ten directions, vast and boundless. Those realms are filled with treasures, and Bodhisattvas constantly use these for giving. If there are those who, regarding this profound and wonderful sutra, the Dharma of no attainment, spoken by all Buddhas, are able to receive and uphold it, and explain it to others, the merit of these people is even greater than those. Flowers, incense, necklaces, scented ointments, powdered incense, jeweled canopies, banners, and supreme clothing, with these offerings, filling all realms, making offerings to the Tathagata, and dedicating it to the path of Buddhahood. If in the latter days, when the Dharma is about to perish, one diligently cultivates and protects the Dharma that saves the world, receives and upholds the true Dharma, and practices without negligence, this accumulation of merit is even greater than those. The ten directions of the world, all the great oceans,

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盡盛滿中，　　上妙香油， 　作大燈炷，　　猶如須彌，　　然以供養， 　一切諸佛。　　法炬若欲，　　斷滅之時， 　知世眾生，　　無明所覆。　　若能然此， 　大法炬者，　　此人功德，　　復勝於彼。 　我之所見，　　無量諸佛，　　雖億千劫， 　種種供養。　　諸天上妙，　　適意供養， 　不能受持，　　此妙經典。　　若於諸佛， 　知有重恩，　　擁護三寶，　　為報恩故， 　為欲饒益，　　一切眾生，　　受持此經， 　福勝於彼。　　我以佛眼，　　所見眾生， 　若有能教，　　盡成釋梵。　　所得功德， 　不如書寫，　　持此經者，　　功德甚多。 　大千世界，　　所有眾生，　　若有能教， 　盡成二乘。　　若有能發，　　菩提心者， 　護持此經，　　功德復勝。　　持經功德， 　假令是色，　　悉當充滿，　　十方世界。 　唯除如來，　　無上大智，　　更無能知， 　此功德者。　　如如來智，　　無有邊際， 　虛空法界，　　亦無邊際。　　能持如來， 　此經法者，　　功德無邊，　　亦復如是。」

爾時，功德莊嚴菩薩白佛言：「世尊！如我今者信解如來所說義趣，后五百歲法欲滅時，諸發大乘眾生，其不受此經法者，將知是等為魔所持

【現代漢語翻譯】 現代漢語譯本 將容器盛滿，裝入最上等的香油，做成巨大的燈芯，如同須彌山一般，點燃用來供養一切諸佛。 如果佛法之光將要熄滅，世間眾生被無明所覆蓋，若有人能點燃這大法炬，此人的功德將勝過前者。 我所見到的無量諸佛，即使經過億千劫，用種種天上美妙的供品來供養，都比不上受持這部微妙的經典。 如果有人對諸佛心懷感恩，爲了守護佛法僧三寶，爲了報答佛恩，爲了利益一切眾生，而受持這部經典，他的福德將勝過前者。 我以佛眼所見，如果有人能教化眾生，使他們都成就為釋（帝釋天）和梵（大梵天），他所得到的功德，也不如書寫和受持這部經典的人，後者的功德非常巨大。 如果有人能教化大千世界的所有眾生，使他們都成就為聲聞和緣覺二乘，如果有人能發起菩提心，護持這部經典，他的功德將更加殊勝。 受持此經的功德，如果可以化為有形之物，將能充滿十方世界。除了如來無上的大智慧，沒有人能夠完全知曉這功德。 如同如來的智慧沒有邊際，虛空法界也沒有邊際，能夠受持如來這部經典的人，他的功德也是無邊無際的。 這時，功德莊嚴菩薩對佛說：『世尊！我現在相信並理解如來所說的義理。在後五百歲，佛法將要衰滅時，那些發大乘心的眾生，如果不接受這部經典，我將知道這些人是被魔所控制。』

【English Translation】 English version Fill containers to the brim with the finest fragrant oil, make large wicks like Mount Sumeru, and light them to offer to all Buddhas. If the light of the Dharma is about to be extinguished, and sentient beings in the world are covered by ignorance, if someone can light this great Dharma lamp, this person's merit will surpass the former. The immeasurable Buddhas I have seen, even if they were offered various wonderful heavenly offerings for billions of kalpas, it would not compare to upholding this subtle scripture. If someone is grateful to the Buddhas, to protect the Three Jewels (Buddha, Dharma, Sangha), to repay the Buddha's kindness, and to benefit all sentient beings, and upholds this scripture, their merit will surpass the former. As seen by my Buddha eye, if someone can teach sentient beings and cause them to all achieve the status of Śakra (Indra) and Brahmā, the merit they obtain would not be as great as those who write and uphold this scripture; the latter's merit is immense. If someone can teach all sentient beings in the great chiliocosm and cause them to all achieve the status of Śrāvakas and Pratyekabuddhas (the Two Vehicles), if someone can generate the Bodhi mind and protect this scripture, their merit will be even more superior. The merit of upholding this scripture, if it could be transformed into a tangible form, would fill the ten directions of the world. Except for the Tathāgata's unsurpassed great wisdom, no one can fully know this merit. Just as the Tathāgata's wisdom is boundless, and the Dharma realm of space is also boundless, the merit of those who can uphold this scripture of the Tathāgata is also boundless. At that time, Bodhisattva Guṇālaṃkāra (Merit Adornment) said to the Buddha: 'World Honored One! Now I believe and understand the meaning of what the Tathāgata has said. In the last five hundred years, when the Dharma is about to decline, those sentient beings who have generated the Mahāyāna mind, if they do not accept this scripture, I will know that these people are controlled by demons.'

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墮佛法外。世尊！我今堪任如來滅后受持此經，欲令佛法久住世故。」

爾時，世尊為囑累此經法故，放大光明，普照十方無量阿僧祇諸佛世界。彼諸如來，亦為囑累此經法故，皆放眉間白毫相光，普照十方一切世界，無不周遍。說此經已，如來以大神力放光明。時無量阿僧祇諸佛世界，六變振動，有無量阿僧祇眾生髮無上道心，無量阿僧祇菩薩得無生法忍。復有無量阿僧祇菩薩，得一生補處善根；又復過是無量阿僧祇眾生，得聲聞乘住學無學地。

佛說經已。虛空藏菩薩、大德阿難、諸菩薩大眾，及諸聲聞、諸天世人，聞佛所說皆大歡喜。

大方等大集經卷第十八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十九

北涼天竺三藏曇無讖譯

寶幢分第九魔苦品第一

爾時，世尊故在欲色二界中間大寶坊中，與諸眷屬圍繞說法，告大眾言：「我昔初得阿耨多羅三藐三菩提時，住王舍城迦蘭陀長者竹林。爾時城中有二智人：一名、優波提舍；二名、拘律陀；具足成就十八種術，五百弟子常相隨逐。是時，二人各相謂言：『若有先得甘露味者，要當相惠。』

「時有比丘名曰馬星，于其晨朝從禪定起，入王舍城次第乞食。憂波提舍中路

【現代漢語翻譯】 現代漢語譯本：墮落於佛法之外。世尊！我現在能夠承擔如來滅度后受持此經的責任，希望佛法能夠長久住世。」 當時，世尊爲了囑託此經的法義，放出大光明，普遍照耀十方無量阿僧祇（無數）諸佛世界。那些如來，也爲了囑託此經的法義，都從眉間的白毫相放出光明，普遍照耀十方一切世界，沒有不周遍的。說完此經后，如來以大神通力放出光明。當時，無量阿僧祇諸佛世界，發生六種震動，有無量阿僧祇眾生髮起了無上道心，無量阿僧祇菩薩得到了無生法忍。又有無量阿僧祇菩薩，得到了候補佛位的善根；又超過這些的無量阿僧祇眾生，得到了聲聞乘的住于有學和無學地的果位。 佛說完經后，虛空藏菩薩、大德阿難、諸菩薩大眾，以及諸聲聞、諸天世人，聽聞佛所說都非常歡喜。

《大方等大集經》卷第十八 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十九

北涼天竺三藏曇無讖譯

寶幢分第九 魔苦品第一

當時，世尊仍然在欲界和色界中間的大寶坊中，與諸眷屬圍繞著說法，告訴大眾說：『我過去最初證得阿耨多羅三藐三菩提（無上正等正覺）時，住在王舍城迦蘭陀長者的竹林。當時城中有兩位智者：一位名叫優波提舍（舍利弗），另一位名叫拘律陀（目犍連）；他們都具足成就了十八種法術，有五百位弟子常常跟隨他們。那時，兩人各自對對方說：『如果有人先得到甘露味（佛法），一定要互相告知。』 『當時有一位比丘名叫馬星（阿說示），在他早晨從禪定中起來后，進入王舍城依次乞食。優波提舍在路上』

【English Translation】 English version: Fallen outside the Buddha's Dharma. World Honored One! I am now capable of undertaking the responsibility of upholding this sutra after the Tathagata's (Buddha's) extinction, wishing that the Buddha's Dharma may long abide in the world." At that time, the World Honored One, in order to entrust the Dharma of this sutra, emitted great light, universally illuminating the immeasurable asamkhya (countless) Buddha worlds of the ten directions. Those Tathagatas, also in order to entrust the Dharma of this sutra, all emitted light from the white hair mark between their eyebrows, universally illuminating all the worlds of the ten directions, without any place not being pervaded. After speaking this sutra, the Tathagata emitted light with great divine power. At that time, immeasurable asamkhya Buddha worlds experienced six kinds of shaking, and immeasurable asamkhya beings aroused the unsurpassed Bodhi mind, and immeasurable asamkhya Bodhisattvas attained the forbearance of non-origination. Furthermore, there were immeasurable asamkhya Bodhisattvas who obtained the roots of goodness for becoming a Buddha in their next life; and beyond these, immeasurable asamkhya beings attained the fruit of the Sravaka vehicle, dwelling in the stages of learning and no-more-learning. After the Buddha finished speaking the sutra, Bodhisattva Akasagarbha, the great elder Ananda, the great assembly of Bodhisattvas, as well as the Sravakas, the heavenly beings, and the people of the world, all rejoiced greatly upon hearing what the Buddha had said.

The Great Vaipulya Mahasamnipata Sutra, Volume 18 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra

The Great Vaipulya Mahasamnipata Sutra, Volume 19

Translated by Tripitaka Dharmaraksha of North Liang, India

Chapter Nine of the Jeweled Banner Division, First Chapter on the Sufferings of Mara

At that time, the World Honored One was still in the great jeweled pavilion between the desire realm and the form realm, surrounded by his retinue, expounding the Dharma, and told the assembly: 'When I first attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in the past, I resided in the bamboo grove of the elder Kalandaka in Rajagriha. At that time, there were two wise men in the city: one named Upatishya (Sariputra), and the other named Kolita (Maudgalyayana); they were both fully accomplished in eighteen kinds of arts, and five hundred disciples always followed them. At that time, the two of them said to each other: 『If anyone obtains the taste of nectar (the Dharma) first, they must share it with the other.』 'At that time, there was a Bhikshu named Ashvajit, who, in the morning, after rising from meditation, entered Rajagriha to beg for alms in order. Upatishya on the road』

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遙見馬星比丘，即作是念：『我久住是王舍城中，初未曾見若人沙門、婆羅門等威儀庠序如此人者。我當往問所事何師？從誰受法？』時憂波提舍即往趣彼馬星比丘，作如是言：『比丘！汝師是誰？從誰受法？』馬星答言：『善男子！有釋迦牟尼如來大士，勝諸出家、無上之尊、已度生死獲得解脫、能度一切無量眾生，名之為佛。能悟眾生，善作諸行能幹苦河，具足成就如是等法，即是我師，我從受法。』

「憂波提舍言：『汝師常說何等法義？』『善男子！汝今諦聽。我當爲汝分別解說。法從緣生，通達是因，因緣滅故，即是寂靜。世間即苦，苦因名集，若修八正，世間集滅。若無苦集，我師說言，名為涅槃。善男子！我師唯說如是等法。』

「憂波提舍聞是語已，得法眼凈，名須陀洹，即說偈言：

「『我聞比丘說四諦，　　即得過於三惡道， 　　昔來未聞今得聞，　　昔所未得今已得。 　　我今已過三惡趣，　　真實了知道非道， 　　我今誠心歸依佛，　　以能宣說是法故。』

「說是偈已，復語比丘：『如是世尊，今住何處？』馬星答言：『世尊今在王舍大城迦蘭陀長者竹林之中，與迦葉等千比丘俱，菩薩十千。汝可往彼。』

「憂波提舍言：『比丘！我今先當還問同學及

【現代漢語翻譯】 現代漢語譯本 遠遠地看見馬星(Aśvajit)比丘，憂波提舍(Upatisya)心中想：『我在這王舍城(Rājagṛha)住了很久，從未見過像這個人一樣威儀莊嚴的沙門(śramaṇa)或婆羅門(brāhmaṇa)。我應該去問問他，他的老師是誰？他從誰那裡學習佛法？』於是，憂波提舍走向馬星比丘，問道：『比丘！你的老師是誰？你從誰那裡學習佛法？』馬星迴答說：『善男子！有一位釋迦牟尼(Śākyamuni)如來(Tathāgata)大士，他超越一切出家人，是無上的尊者，已經度脫生死，獲得解脫，能夠度化一切無量眾生，被稱為佛(Buddha)。他能使眾生覺悟，善於引導修行，能夠渡過苦難的河流，具足成就這樣的功德，他就是我的老師，我從他那裡學習佛法。』 憂波提舍問：『你的老師經常講說哪些佛法義理？』馬星迴答說：『善男子！你現在仔細聽。我將為你分別解說。佛法從因緣而生，通達這個因，因緣滅盡，就是寂靜。世間就是苦，苦的原因叫做集，如果修習八正道，世間的苦就會滅盡。如果沒有苦和集，我的老師說，這就叫做涅槃(Nirvāṇa)。善男子！我的老師只講說這樣的佛法。』 憂波提舍聽了這些話，獲得了法眼凈(dharma-cakṣus)，成為須陀洹(Srotaāpanna)，於是說偈頌道： 『我聽比丘說四諦(catvāri āryasatyāni)， 就超越了三惡道， 過去未曾聽聞今天聽聞， 過去未曾獲得今天獲得。 我今已超越三惡趣， 真實了知什麼是道什麼不是道， 我今誠心歸依佛， 因為他能宣說這樣的佛法。』 說完偈頌，他又問比丘：『這位世尊(Bhagavān)，現在住在哪裡？』馬星迴答說：『世尊現在住在王舍大城迦蘭陀(Kalandaka)長者的竹林中，與迦葉(Kāśyapa)等一千位比丘以及一萬位菩薩在一起。你可以去那裡。』 憂波提舍說：『比丘！我現在應該先回去問我的同學，以及我的朋友，然後一起去見世尊。』

【English Translation】 English version Seeing the monk Aśvajit (馬星), Upatisya (憂波提舍) thought: 'I have lived in this city of Rājagṛha (王舍城) for a long time, and I have never seen a śramaṇa (沙門) or brāhmaṇa (婆羅門) with such dignified conduct as this person. I should go and ask him, who is his teacher? From whom did he learn the Dharma?' Then, Upatisya approached the monk Aśvajit and asked: 'Monk! Who is your teacher? From whom did you learn the Dharma?' Aśvajit replied: 'Good man! There is a great being, the Tathāgata (如來) Śākyamuni (釋迦牟尼), who surpasses all renunciates, is the supreme venerable one, has transcended birth and death, attained liberation, and is able to liberate all immeasurable beings, and is called the Buddha (佛). He can awaken beings, is skilled in guiding practice, is able to cross the river of suffering, and is fully accomplished with such merits. He is my teacher, and I learn the Dharma from him.' Upatisya asked: 'What Dharma teachings does your teacher usually speak?' Aśvajit replied: 'Good man! Now listen carefully. I will explain it to you. The Dharma arises from conditions, understanding this cause, when the conditions cease, that is stillness. The world is suffering, the cause of suffering is called accumulation, if one cultivates the Eightfold Path, the suffering of the world will cease. If there is no suffering and accumulation, my teacher says, this is called Nirvāṇa (涅槃). Good man! My teacher only speaks of such Dharma.' Upon hearing these words, Upatisya attained the pure Dharma eye (dharma-cakṣus), becoming a Srotaāpanna (須陀洹), and then spoke this verse: 'I heard the monk speak of the Four Noble Truths (catvāri āryasatyāni), And immediately transcended the three evil realms, What I had not heard before, I hear today, What I had not attained before, I attain today. I have now transcended the three evil realms, Truly knowing what is the path and what is not the path, I now sincerely take refuge in the Buddha, Because he can proclaim such Dharma.' After speaking the verse, he asked the monk: 'Where does this Bhagavan (世尊) reside now?' Aśvajit replied: 'The Bhagavan is now residing in the bamboo grove of the elder Kalandaka (迦蘭陀) in the great city of Rājagṛha, together with one thousand monks including Kāśyapa (迦葉) and ten thousand Bodhisattvas. You can go there.' Upatisya said: 'Monk! I should first go back and ask my classmates and my friends, and then we will go together to see the Bhagavan.'

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我徒眾。』時憂波提舍，敬意禮拜馬星比丘，右繞三匝還所住處。拘律陀梵志遙見憂波提舍，即便問言：『憂波提舍！汝今諸根清凈悅豫顏色光澤，將非獲得甘露味耶？』『善男子！我已得矣。諦聽，諦聽！當爲汝說。法從緣生，通達是因，因緣滅故，即是寂靜。世間即苦，苦因名集，若修八正，世間集滅。若無苦集，我師說言，名為涅槃。』

「拘律陀言：『善男子！如是之言能盡諸苦，即是梵行，能斷邪見一切因緣，亦說一切有為皆空。善男子！唯愿更說。』憂波提舍復如本說，說已即得須陀洹果。

「拘律陀言：『如是之言，能過四流度于生死，通達五陰永滅煩惱，是甘露味我今已得，不宜住此。善男子！如是師者住在何處？』憂波提舍言：『我聞住在王舍大城迦蘭陀竹林。』爾時，憂波提舍及拘律陀告諸弟子：『此間今有釋迦如來，我已咨受其所說法，汝等今者欲何所趣？』」

「爾時，魔王告諸天眾：『鴦伽摩伽陀國有二大人智慧最勝：一名、憂波提舍；二名、拘律陀，今欲為彼瞿曇弟子。若此二人從彼瞿曇沙門受法，我境則空，我今欲往轉彼二人出家之心。』爾時，魔王即化其身作馬星像，至憂波提舍拘律陀所，而作是言：『善男子！我先所說試汝智耳，汝既無答，釋迦如來真實不作

【現代漢語翻譯】 現代漢語譯本：我的弟子們。』當時，憂波提舍（Upatisya，舍利弗的俗名）恭敬地向馬星比丘（Assaji，佛陀的五比丘之一）頂禮，右繞三圈后回到自己的住處。拘律陀梵志（Kolita，目犍連的俗名）遠遠地看見憂波提舍，就問他說：『憂波提舍！你現在諸根清凈，神色愉悅，容光煥發，莫非是得到了甘露味嗎？』『善男子！我已經得到了。仔細聽，仔細聽！我當爲你解說。法由因緣而生，通達這個因，因緣滅盡，就是寂靜。世間就是苦，苦的原因叫做集，如果修習八正道，世間的苦就會滅盡。如果沒有苦和集，我的老師說，這就叫做涅槃（Nirvana，解脫）。』 拘律陀說：『善男子！這樣的話語能夠使人脫離一切痛苦，這就是梵行（Brahmacarya，清凈的修行），能夠斷除邪見和一切因緣，也說明一切有為法都是空性的。善男子！希望你再講一遍。』憂波提舍又像之前那樣說了一遍，說完就證得了須陀洹果（Sotapanna，預流果）。 拘律陀說：『這樣的話語，能夠超越四種瀑流，度過生死輪迴，通達五蘊，永遠滅除煩惱，這就是我今天得到的甘露味，不應該再住在這裡了。善男子！這樣的老師住在哪裡？』憂波提舍說：『我聽說他住在王舍城（Rajagrha）的迦蘭陀竹林（Veluvana）。』當時，憂波提舍和拘律陀告訴他們的弟子們：『現在這裡有釋迦如來（Sakyamuni，佛陀），我已經接受了他所說的法，你們現在想要去哪裡？』 當時，魔王（Mara，佛教中的魔）告訴他的天眾：『鴦伽（Anga）和摩伽陀（Magadha）國有兩位智慧最高的人：一個叫憂波提舍，一個叫拘律陀，現在想要成為那位喬達摩（Gautama，佛陀的姓）的弟子。如果這兩人跟隨喬達摩沙門（Samana，出家人）學習佛法，我的領地就會空虛，我現在要去轉變他們出家的心。』當時，魔王就變化成馬星的形象，來到憂波提舍和拘律陀那裡，對他們說：『善男子！我先前所說的話只是試探你們的智慧罷了，你們既然沒有回答，釋迦如來實際上並沒有』

【English Translation】 English version: 『My disciples.』 Then Upatisya (Upatisya, the lay name of Sariputra), with respect, bowed to the monk Assaji (Assaji, one of the Buddha's first five disciples), circumambulated him three times to the right, and returned to his dwelling. Kolita (Kolita, the lay name of Maudgalyayana), a Brahmin, saw Upatisya from afar and asked him, 『Upatisya! Your faculties are now clear, your countenance is joyful, and your complexion is radiant. Have you not obtained the taste of nectar?』 『Good sir! I have obtained it. Listen carefully, listen carefully! I will tell you. The Dharma arises from conditions, understanding this cause, when the conditions cease, that is tranquility. The world is suffering, the cause of suffering is called origination, if one cultivates the Noble Eightfold Path, the suffering of the world will cease. If there is no suffering and origination, my teacher says, that is called Nirvana (Nirvana, liberation).』 Kolita said, 『Good sir! Such words can end all suffering, that is Brahmacarya (Brahmacarya, pure conduct), which can cut off wrong views and all conditions, and also explains that all conditioned things are empty. Good sir! I wish you would say it again.』 Upatisya repeated it as before, and after speaking, he attained the fruit of Sotapanna (Sotapanna, stream-enterer). Kolita said, 『Such words can transcend the four floods, cross over birth and death, understand the five aggregates, and forever extinguish afflictions. This is the taste of nectar that I have obtained today, and I should not stay here any longer. Good sir! Where does such a teacher reside?』 Upatisya said, 『I heard that he resides in the Veluvana (Veluvana, Bamboo Grove) in Rajagrha (Rajagrha).』 At that time, Upatisya and Kolita told their disciples, 『Now there is Sakyamuni (Sakyamuni, the Buddha) here, and I have received the Dharma he has spoken. Where do you all wish to go now?』 At that time, Mara (Mara, the demon in Buddhism) told his heavenly host, 『In the countries of Anga (Anga) and Magadha (Magadha), there are two great men of supreme wisdom: one named Upatisya and the other named Kolita, who now wish to become disciples of that Gautama (Gautama, the Buddha's family name). If these two follow the Samana (Samana, ascetic) Gautama and learn the Dharma, my realm will become empty. I now wish to change their minds about leaving home.』 At that time, Mara transformed himself into the image of Assaji and came to Upatisya and Kolita, saying to them, 『Good sirs! What I said before was merely to test your wisdom. Since you did not answer, Sakyamuni is not truly』

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如是之言。如來常說：「無善業果、無惡業果，若能親近五欲樂者，是人即得甘露法味。」又言：「無有今世後世，是故無業。若無業者誰作誰受？既無種子云何得果？」釋迦如來唯作是說。』

「爾時憂波提舍與拘律陀，各相謂言：『如是語者，即是魔說，非如來語；又非馬星比丘所說。』魔知是已，即便滅去。

「爾時，二人復告弟子摩納：『汝常諦觀生老病死世無免者，我今已能永滅諸苦，汝等今日欲何志求？』

「爾時，魔王復更化作馬星形像，而作是言：『誰能破壞生老病死？譬如有人說言，我能壞彼虛空，無有是處。若言能壞生老病死，亦復如是。』

「時，拘律陀語魔王言：『我欲通達清凈之法遠離諸苦，一切出家皆悉無有解脫如是煩惱苦者，是故我今欲詣如來。魔王如野狐鳴，而云師子吼？色雖相似，實非師子。魔王！汝今雖作比丘形像，汝之所說非比丘說。夫比丘者破諸煩惱，破煩惱語即是清凈，言無善惡非比丘語。』」

「時虛空中一切諸天，各各贊言：『善哉，善哉！善男子！一切出家佛道最勝，夫佛道者即是涅槃，汝今不受魔之所說。善哉，善哉！』爾時，魔王受大苦惱即便隱滅。時諸弟子白二師言：『如師今受瞿曇沙門無上正法，我等亦爾當往啟受。』

【現代漢語翻譯】 現代漢語譯本： 『他們這樣說。如來（Tathagata，佛的稱號）常說：「沒有善業的果報，也沒有惡業的果報，如果能夠親近五欲（五種感官慾望）的快樂，這個人就能得到甘露（不死）的法味。」又說：「沒有今世和後世，所以沒有業。如果沒有業，是誰造作，又是誰承受？既然沒有種子，又怎麼會有果報呢？」釋迦如來（Sakya Tathagata，釋迦牟尼佛）只是這樣說的。』 『當時，憂波提舍（Upatisya，舍利弗的俗名）和拘律陀（Kolita，目犍連的俗名）互相說道：「這樣的話，是魔說的，不是如來說的；也不是馬星比丘（Asvajit，佛陀的早期弟子之一）所說的。」魔知道后，就消失了。 『當時，二人又告訴弟子摩納（Manava，婆羅門教的青年）：『你們要仔細觀察，生老病死世間無人能免，我們現在已經能夠永遠滅除諸苦，你們今天想要追求什麼呢？』 『當時，魔王（Mara，佛教中的魔）又變化成馬星的形象，這樣說道：『誰能破壞生老病死？譬如有人說，我能破壞虛空，這是不可能的。如果說能破壞生老病死，也是這樣。』 『當時，拘律陀對魔王說：『我想要通達清凈的法，遠離諸苦，一切出家修行的人都沒有解脫這些煩惱痛苦的，所以我現在想要去見如來。魔王像野狐叫，卻說是獅子吼？外表雖然相似，但實際上不是獅子。魔王！你現在雖然化作比丘的形象，你所說的不是比丘所說的。比丘是破除一切煩惱的，破除煩惱的話語才是清凈的，說沒有善惡不是比丘所說。』 『當時，虛空中一切諸天（Devas，天神）都各自讚嘆說：『好啊，好啊！善男子！一切出家修行佛道是最殊勝的，佛道就是涅槃（Nirvana，解脫），你現在不受魔的迷惑。好啊，好啊！』當時，魔王感到非常痛苦，就消失了。當時，諸位弟子對兩位老師說：『既然老師現在接受了瞿曇沙門（Gotama Samana，釋迦牟尼佛）的無上正法，我們也應該去請教接受。』

【English Translation】 English version: 'They spoke thus. The Tathagata (title of the Buddha) often says, 「There is no result of good deeds, nor is there a result of bad deeds. If one can be close to the pleasures of the five desires, that person will obtain the taste of the nectar (immortality) of the Dharma.」 It is also said, 「There is no this life or the next life, therefore there is no karma. If there is no karma, who creates and who receives? Since there is no seed, how can there be a result?」 Sakya Tathagata (Sakyamuni Buddha) only says this.』 'At that time, Upatisya (Sariputra's lay name) and Kolita (Maudgalyayana's lay name) said to each other, 「Such words are spoken by Mara (demon), not by the Tathagata; nor are they spoken by the monk Asvajit (one of the early disciples of the Buddha).」 When Mara knew this, he disappeared.' 'At that time, the two also told their disciple Manava (a Brahmin youth), 「You should carefully observe that no one in the world can escape birth, old age, sickness, and death. We are now able to permanently eliminate all suffering. What do you seek today?」' 'At that time, Mara (the demon king) transformed himself into the form of Asvajit and said, 「Who can destroy birth, old age, sickness, and death? It is like someone saying, 『I can destroy the void,』 which is impossible. If one says they can destroy birth, old age, sickness, and death, it is the same.」' 'At that time, Kolita said to Mara, 「I wish to understand the pure Dharma and be free from all suffering. All who have left home have not found liberation from these afflictions and sufferings, therefore I now wish to go to the Tathagata. Mara is like a jackal howling, yet claims to be a lion』s roar? Although the appearance is similar, it is not actually a lion. Mara! Although you have transformed into the form of a monk, what you say is not what a monk would say. A monk breaks through all afflictions, and the words that break through afflictions are pure. Saying there is no good or evil is not what a monk would say.」' 'At that time, all the Devas (gods) in the sky praised, saying, 「Excellent, excellent! Good man! All who have left home to practice the Buddha's path are the most excellent. The Buddha's path is Nirvana (liberation). You are not deceived by Mara. Excellent, excellent!」 At that time, Mara suffered great distress and disappeared. Then, the disciples said to their two teachers, 「Since our teachers have now accepted the unsurpassed true Dharma of Gotama Samana (Sakyamuni Buddha), we should also go and ask to receive it.」'

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「時二大師與五百弟子前後圍繞，往迦蘭陀長者竹林。爾時，魔王復于其路化作大坑深百由旬，欲令諸人不得詣佛。如來知已即以神通，令彼二人所見平坦無有坑險。魔復於前化作大山高廣千里，如來神力令其不見。時魔復遣百千師子遮其道路；時諸師子見憂波提舍及拘律陀五百弟子，善心即生默然潛伏。諸人即得前至佛所，到已頭面禮敬佛足，卻住一面而白佛言：『世尊！唯愿如來聽我出家，我欲修佛清凈梵行。』佛言：『善來，諸善男子！恣意修集清凈梵行。』作是言已具比丘戒。

「爾時，魔王見是二人得出家已，即便化作自在天像，向于佛所而說偈言：

「『世間若有智慧人，　　具足成就世方術， 　　悉來禮敬供養我，　　我亦為彼說凈道。 　　瞿曇若欲度生死，　　今當誠心見歸依， 　　我今所說清凈道，　　如先佛說無有異。』

「我時以偈答魔王言：

「『我真實知八正道，　　能永遠離破諸苦， 　　汝等真實不能知，　　無以狐身師子吼。』

「爾時，魔王隱自在天像，復現梵像而說偈言：

「『真實遠離諸煩惱，　　能過三千大千界， 　　莫為眾生受諸苦，　　應當默然受禪樂。 　　世間乃至無一人，　　堪任盛受甘露味， 　　我今憐愍故告汝，

【現代漢語翻譯】 現代漢語譯本 當時，兩位大師（指舍利弗和目犍連）與五百弟子前後圍繞，前往迦蘭陀長者的竹林。那時，魔王又在他們前往的路上化作一個深達百由旬的大坑，想要阻止這些人去見佛陀。如來（佛陀）知道后，立即運用神通，使那兩人所見之處平坦，沒有坑險。魔王又在前方化作一座高廣千里的山，如來用神力使他們看不見。當時，魔王又派遣成百上千的獅子阻擋道路；當時，那些獅子見到優波提舍（舍利弗）和拘律陀（目犍連）的五百弟子，善心頓生，便默默地潛伏起來。這些人便得以到達佛陀所在之處，到達后，他們頭面禮敬佛足，退到一旁，向佛陀說道：『世尊！唯愿如來允許我們出家，我們想要修習佛陀清凈的梵行。』佛陀說：『善來，各位善男子！隨意修習清凈的梵行吧。』說完這些話，他們就具足了比丘戒。 當時，魔王見這二人已經出家，便化作自在天（欲界第六天之主）的形象，來到佛陀所在之處，並說偈語道： 『世間如果有智慧的人，具足成就世間的方術，都應當來禮敬供養我，我也為他們宣說清凈的道。瞿曇（佛陀），如果你想要度脫生死，現在應當誠心歸依我，我所說的清凈道，和先前的佛所說的沒有差別。』 當時，我用偈語回答魔王說： 『我真實地知道八正道（佛教的修行方法），能夠永遠脫離並破除各種痛苦，你們實際上並不知道，不要像狐貍一樣發出獅子的吼聲。』 當時，魔王隱藏了自在天的形象，又顯現出梵天（色界初禪天之主）的形象，並說偈語道： 『真正遠離各種煩惱，能夠超越三千大千世界，不要爲了眾生而承受各種痛苦，應當默默地享受禪定的快樂。世間甚至沒有一個人，能夠承受甘露的味道，我現在憐憫你，所以告訴你，'

【English Translation】 English version At that time, the two great masters (referring to Sariputra and Maudgalyayana) and their five hundred disciples were surrounding them, heading towards the bamboo grove of the elder Kalandaka. Then, the Mara king transformed the road ahead into a large pit, a hundred yojanas deep, intending to prevent these people from reaching the Buddha. Upon knowing this, the Tathagata (Buddha) immediately used his supernatural powers to make the area appear flat and without any pits or dangers to the two masters. The Mara then transformed the area ahead into a vast mountain, a thousand miles high and wide, but the Tathagata's divine power made it invisible to them. At that time, the Mara also sent hundreds of thousands of lions to block their path; when these lions saw Upatiṣya (Sariputra) and Kolita (Maudgalyayana) with their five hundred disciples, they developed good intentions and silently hid themselves. Thus, these people were able to reach the Buddha's location. Upon arriving, they bowed their heads and paid homage to the Buddha's feet, then stood aside and said to the Buddha: 'World Honored One! We beseech the Tathagata to allow us to leave home and become monks; we wish to cultivate the pure Brahma-conduct of the Buddha.' The Buddha said: 'Welcome, good men! Freely cultivate the pure Brahma-conduct.' After saying these words, they received the full monastic precepts of a Bhikkhu. Then, the Mara king, seeing that these two had left home, transformed himself into the form of a Lord of the Devas (the sixth heaven of the desire realm), approached the Buddha, and spoke in verse: 'If there are wise people in the world, who have fully mastered worldly arts, they should all come to pay homage and make offerings to me, and I will also teach them the pure path. Gautama (Buddha), if you wish to transcend birth and death, you should now sincerely take refuge in me. The pure path that I teach is no different from what the previous Buddhas have taught.' At that time, I replied to the Mara king in verse: 'I truly know the Noble Eightfold Path (the Buddhist path of practice), which can forever liberate and destroy all suffering. You do not truly know it, so do not roar like a lion with the body of a fox.' Then, the Mara king concealed his form as a Lord of the Devas and manifested himself as Brahma (the lord of the first dhyana heaven of the form realm), and spoke in verse: 'Truly free from all afflictions, able to transcend the three thousand great thousand worlds, do not endure suffering for the sake of sentient beings, you should silently enjoy the bliss of meditation. There is not even one person in the world who can bear the taste of nectar. I tell you this out of compassion,'

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應當速入于涅槃。』

「我時以偈復答魔言：

「『我見世間多眾生，　　能度生死大險河， 　　如是上中下品類，　　先得度已我乃滅。』

「爾時，魔王受大憂惱，入于苦宅還其所止。其諸眷屬各作是言：『我王何故受是大苦？』雖作是語無能知者。時魔婇女其數五百，身佩瓔珞莊嚴飾好，為魔波旬作諸伎樂，歌舞嬉戲以相娛樂。波旬以手而遮止之，婇女於是默然而住，從二至七，魔亦如是遮止至七。

「時有一女名曰電光，語波旬言：『大王何故如是愁惱如失天位，火災起耶？將無有怨不能壞乎？』波旬答言：『我有大怨謂釋種子，是大惡人成就幻術，若不治者我界則空。』諸婇女言：『彼釋種子，以何莊嚴？有何道力？誰為伴黨，能空王界？』魔王答言：『彼人以戒施忍莊嚴，無常苦空以為器甲。若壞眾生諸有受生，我莫能知其所住處，具足無上大神通力，大慈大悲而為伴黨，能度一切三有眾生，是故能令我界空虛。』

「時諸婇女聞佛功德，赍持香華及諸伎樂，來至佛所盡心供養。是大眾中唯佛見之，其餘眾生悉無睹者。爾時，大眾咸有疑心，即白佛言：『世尊！如是香華伎樂供養，將非舍利弗、目揵連等力所作耶？』佛言：『不也。此是波旬五百婇女供養之具，魔王不

【現代漢語翻譯】 『應當儘快進入涅槃。』

「當時我用偈語回答魔王說：

『我看到世間有許多眾生，能夠度過生死的大險河， 像這樣上、中、下各種品類，他們先得度脫之後我才入滅。』

「那時，魔王感到非常憂愁惱怒，回到他痛苦的住所。他的眷屬們各自說道：『我們的王為什麼如此痛苦？』雖然這樣說，卻沒有誰能知道原因。當時魔王的侍女有五百人，身上佩戴著瓔珞，裝飾得非常華麗，為魔王波旬演奏各種音樂，唱歌跳舞嬉戲來娛樂他。波旬用手製止她們，侍女們於是默默地停了下來，從兩次到七次，魔王也這樣制止了七次。

「當時有一個名叫電光的侍女，對波旬說：『大王為什麼如此憂愁煩惱，好像失去了天上的地位，或者發生了火災一樣？難道是有什麼怨敵你無法對付嗎？』波旬回答說：『我有一個大怨敵，就是釋迦族的後裔，他是個大惡人，掌握著幻術，如果我不除掉他，我的領地就會空虛。』侍女們說：『那個釋迦族的後裔，用什麼來莊嚴自己？有什麼道力？誰是他的同伴，能夠讓你的領地空虛？』魔王回答說：『那個人用戒律、佈施、忍辱來莊嚴自己，用無常、苦、空作為鎧甲。如果他能破除眾生的一切受生，我就無法知道他住在哪裡，他具足無上的大神通力，以大慈大悲作為同伴，能夠度脫一切三有眾生，所以能夠讓我的領地空虛。』

「當時，侍女們聽聞了佛陀的功德，拿著香花和各種樂器，來到佛陀所在的地方，盡心供養。在場的大眾中只有佛陀能看到她們，其餘的眾生都看不到。當時，大眾都感到疑惑，就問佛陀說：『世尊！這些香花和樂器的供養，難道不是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等人的力量所為嗎？』佛陀說：『不是的。這是波旬的五百個侍女供養的物品，魔王不

【English Translation】 'One should quickly enter Nirvana.'

'At that time, I replied to Mara with a verse:'

'I see many beings in the world, who can cross the great dangerous river of birth and death, Such as those of superior, middle, and inferior categories, after they are first liberated, then I will enter extinction.'

'At that time, the Mara King became greatly distressed and returned to his sorrowful dwelling. His retinue each said, 'Why is our king so distressed?' Although they said this, none could know the reason. At that time, the Mara's concubines, numbering five hundred, adorned with necklaces and beautiful ornaments, performed various music, songs, and dances for Mara Papiyas to entertain him. Papiyas stopped them with his hand, and the concubines then remained silent. From two to seven times, Mara stopped them in this way up to seven times.'

'At that time, a concubine named Electric Light said to Papiyas, 'Great King, why are you so worried and distressed, as if you have lost your heavenly position, or as if a fire has broken out? Is there perhaps an enemy that you cannot defeat?' Papiyas replied, 'I have a great enemy, called the descendant of the Sakya clan. He is a great evil person who has mastered illusionary arts. If I do not eliminate him, my realm will become empty.' The concubines said, 'How does that descendant of the Sakya clan adorn himself? What spiritual power does he possess? Who are his companions, that he can empty your realm?' The Mara King replied, 'That person adorns himself with precepts, giving, and patience, and uses impermanence, suffering, and emptiness as his armor. If he can break all beings' cycle of rebirth, I will not know where he dwells. He possesses supreme great spiritual powers, and has great compassion as his companions. He can liberate all beings in the three realms of existence, and therefore can make my realm empty.'

'At that time, the concubines, having heard of the Buddha's merits, brought incense, flowers, and various musical instruments, and came to the place where the Buddha was, offering their sincere devotion. Among the assembly, only the Buddha could see them, while the other beings could not. At that time, the assembly all had doubts, and asked the Buddha, 'World Honored One! Are these offerings of incense, flowers, and music not the work of Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers)?' The Buddha said, 'No. These are the offerings of Papiyas' five hundred concubines. The Mara King does not'

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久當來至此。』時諸婇女聞佛語已，心生歡喜，即得不失菩提心定。

「爾時，婇女長跪合掌，而說偈言：

「『如來永斷諸煩惱，　　能施眾生凈法眼， 　　令眾生度生死河，　　是故至心讚歎禮。 　　一切人天贊供養，　　具足無量無邊智， 　　愿佛為我開方便，　　令我得解于女身。 　　世尊修大空三昧，　　了了通達第一諦， 　　具足法寶大商主，　　愿壞魔力調我等。』

「爾時，婇女說偈贊已，即還魔所而說偈言：

「『王之自在非常我，　　亦未離生老病死， 　　眾苦煩惱繞王身，　　常行癡闇處惡道。 　　若欲度生老死河，　　當生信心詣如來， 　　我今欲還至佛所，　　咨受甘露斷諸味。』

「爾時，波旬生大惡心，欲以五繫系諸婇女；佛神力故而不能系，時諸婇女即還佛所。波旬眼見不能遮止，復于空中作毗嵐風，欲令諸女處處散滅不見於佛，以佛力故不能令壞。

「爾時，魔王啼哭懊惱，以大音聲告其妻子：『我今喪失大神通力，有一毒樹今出於世，為諸眾生說于斷滅，成就大幻有巧方便。』魔諸眷屬聞是語已，悉來聚集至魔王所：『大王何故生大愁苦，既無退相又無火災，欲界之中亦無怨敵？』魔王言：『子！汝今不見，世有一人坐菩提樹，

【現代漢語翻譯】 現代漢語譯本 『（佛陀說）你們應當早就來到這裡。』當時，那些婇女（宮女）聽了佛陀的話后，心中生起歡喜，立刻獲得了不退失的菩提心（覺悟之心）的堅定。

那時，婇女們長跪合掌，並說偈頌道：

『如來（佛陀）永遠斷除了各種煩惱，能夠施予眾生清凈的法眼（智慧之眼）， 使眾生度過生死之河，因此我至誠地讚歎禮拜。 一切人天都讚美供養您，您具足無量無邊的智慧， 愿佛陀為我開示方便法門，使我能夠解脫這女身。 世尊修習大空三昧（一種禪定），完全通達第一諦（真理）， 具足法寶的大商主（引導者），愿您摧毀魔力，調伏我們。』

那時，婇女們說完偈頌讚美后，就回到魔王那裡，並說偈頌道：

『大王您的自在並非真實的我，也未能脫離生老病死， 各種痛苦煩惱纏繞著您的身體，您常常在愚癡黑暗中行走于惡道。 如果想要度過生老死之河，應當生起信心前往如來（佛陀）那裡， 我現在想要回到佛陀那裡，去接受甘露（佛法）斷除各種慾望。』

那時，波旬（魔王）生起極大的噁心，想要用五種束縛來束縛這些婇女；但由於佛陀的神力，他無法束縛她們，這時，婇女們就回到了佛陀那裡。波旬眼見無法阻止，又在空中製造毗嵐風（強風），想要讓這些婇女四處散滅，無法見到佛陀，但由於佛陀的力量，也無法破壞。

那時，魔王啼哭懊惱，大聲地告訴他的妻子們：『我如今喪失了強大的神通力量，有一棵毒樹現在出現在世間，為眾生宣說斷滅之法，成就了巨大的幻術和巧妙的方便。』魔王的眷屬們聽到這些話后，都聚集到魔王那裡：『大王為何如此愁苦，既沒有退敗的跡象，也沒有火災，欲界之中也沒有怨敵？』魔王說：『孩子們！你們現在沒有看到，世間有一個人坐在菩提樹下，

【English Translation】 English version 'You should have come here long ago.' At that time, the courtesans, having heard the Buddha's words, felt joy in their hearts and immediately attained the steadfastness of the Bodhi mind (mind of enlightenment) without falling back.

Then, the courtesans knelt down, joined their palms, and spoke in verses:

'The Tathagata (Buddha) has forever severed all afflictions, and is able to bestow upon sentient beings the pure Dharma eye (eye of wisdom),' 'Enabling sentient beings to cross the river of birth and death, therefore, I wholeheartedly praise and bow in reverence.' 'All humans and gods praise and make offerings to you, you are endowed with immeasurable and boundless wisdom,' 'May the Buddha open up expedient means for me, so that I may be liberated from this female body.' 'The World Honored One cultivates the great Samadhi of Emptiness (a state of meditation), thoroughly understanding the First Truth (ultimate reality),' 'The great merchant (guide) who possesses the treasure of the Dharma, may you destroy the power of Mara (demon) and subdue us.'

Then, after the courtesans finished speaking the verses of praise, they returned to Mara and spoke in verses:

'O King, your freedom is not the true self, nor have you escaped birth, old age, sickness, and death,' 'Various sufferings and afflictions entangle your body, you constantly walk in the darkness of ignorance on evil paths.' 'If you wish to cross the river of birth, old age, and death, you should generate faith and go to the Tathagata (Buddha),' 'I now wish to return to the Buddha, to receive the nectar (Dharma) and sever all desires.'

At that time, Mara (demon king) generated great evil intent, wishing to bind the courtesans with five fetters; but due to the Buddha's divine power, he could not bind them. Then, the courtesans returned to the Buddha. Mara, seeing that he could not stop them, created a violent wind in the sky, wishing to scatter the women everywhere so that they could not see the Buddha, but due to the Buddha's power, he could not destroy them.

At that time, the demon king wept and lamented, and with a loud voice, he told his wives: 'I have now lost my great supernatural powers. A poisonous tree has now appeared in the world, preaching the doctrine of annihilation to sentient beings, achieving great illusions and skillful means.' The demon's retinue, having heard these words, all gathered at the demon king's place: 'O King, why are you so distressed? There are no signs of defeat, nor is there a fire disaster, and there are no enemies in the desire realm?' The demon king said: 'Children! You do not see now, there is a person sitting under the Bodhi tree,'

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壞四兵眾，猶如猛火焚燒乾草。世間所有一切智人，今已歸屬如此，即是我之怨敵。汝今不見五百婇女，舍我而去歸依彼耶？汝等若不治彼釋子，如此三千大千世界不久當空。汝等各當牢自莊嚴，咸共盡力除彼釋子。』魔子言曰：『善哉，大王！我當莊嚴盡其神力。若我能除，善哉，快矣！如其不能，復當歸依。』

「魔王復曰：『惡人！汝今云何發如是言？』『大王！瞿曇沙門往獨一己坐菩提樹猶難沮壞，況今眷屬無量殷多而可除滅！』魔王言：『愛子！若能殺彼瞿曇沙門，甚善，甚善！如其不能，自守土境。』

「爾時，四兵其數無量，滿閻浮提高八十由延，放大惡風降注大雨，手拍須彌動四天下。出大惡聲如大龍王、夜叉、諸鬼，振動一切河池泉源，一切龍、鬼、人、天之等，咸皆怖畏心驚毛豎。時彼魔眾于須彌山取一大石，欲令覆蓋王舍大城迦蘭陀林。『諸善男子！我于爾時，即入破魔力勢三昧。魔子爾時所雨刀槊箭石火毒，以我力故，皆悉變為憂缽羅華、缽頭摩華、拘勿頭華、分陀利華，墮王舍城，復雨種種微妙好香；變是惡聲作如來聲、法聲、僧聲、神通之聲、波羅蜜聲、不退轉聲、菩薩之聲、破四魔聲、涅槃音聲，壞其惡風令無遺余；其土所有一切草木，悉皆變為微妙七寶。我身爾時高至

【現代漢語翻譯】 現代漢語譯本 『你們這些邪惡的四種軍隊，就像猛火焚燒乾草一樣。世間所有自詡為智者的人，現在都歸順了那個人，他就是我的仇敵。你們難道沒看到五百個宮女，捨棄我而去歸依他了嗎？你們如果不能除掉那個釋迦族人（釋子，指釋迦牟尼的弟子），那麼這個三千大千世界很快就會空無一人。你們各自應當嚴陣以待，同心協力除掉那個釋迦族人。』魔子說：『好，大王！我將全力以赴。如果我能除掉他，那就太好了！如果不能，我再回來歸順您。』 魔王又說：『惡人！你為何說出這樣的話？』『大王！瞿曇沙門（瞿曇，釋迦牟尼的姓氏；沙門，出家修道的人）獨自一人坐在菩提樹下都難以摧毀，更何況現在他的眷屬眾多，又怎麼可能被消滅呢！』魔王說：『愛子！如果能殺死那個瞿曇沙門，那就太好了！如果不能，就守好自己的領土。』 當時，四種軍隊數量無量，遍佈閻浮提（閻浮提，佛教中指我們所居住的世界）高八十由旬（由旬，古印度長度單位），颳起狂風，降下暴雨，拍打須彌山（須彌山，佛教中世界的中心）震動四方。發出巨大的惡聲，如同龍王、夜叉（夜叉，佛教中的一種鬼神）、各種鬼怪，震動一切河流池塘泉水，一切龍、鬼、人、天等，都感到恐懼，心驚膽戰，毛髮豎立。當時，那些魔眾從須彌山上取下一塊巨石，想要覆蓋王舍城（王舍城，古印度城市名）的迦蘭陀林（迦蘭陀林，王舍城附近的一處竹林）。『各位善男子！我當時，就進入了破魔力勢三昧（三昧，佛教中的一種禪定狀態）。魔子當時所降下的刀、矛、箭、石頭、火焰、毒藥，因為我的力量，都變成了優缽羅華（優缽羅華，青蓮花）、缽頭摩華（缽頭摩華，紅蓮花）、拘勿頭華（拘勿頭華，黃蓮花）、分陀利華（分陀利華，白蓮花），落到王舍城，又降下各種微妙的好香；把那些惡聲變成了如來（如來，佛的稱號）的聲音、佛法（法）的聲音、僧團（僧）的聲音、神通的聲音、波羅蜜（波羅蜜，佛教中到達彼岸的方法）的聲音、不退轉的聲音、菩薩的聲音、破除四魔的聲音、涅槃（涅槃，佛教中解脫的狀態）的聲音，摧毀了那些狂風，使其無影無蹤；那片土地上的一切草木，都變成了微妙的七寶。我當時的身高達到了』

【English Translation】 English version 'These evil fourfold armies are like fierce fire burning dry grass. All the so-called wise people in the world have now submitted to that one, who is my enemy. Have you not seen the five hundred palace women, abandoning me to take refuge in him? If you cannot eliminate that Shakya (Shakya, referring to the clan of Shakyamuni) offspring, this great trichiliocosm will soon be empty. Each of you should be well-prepared and work together to eliminate that Shakya offspring.' The demon son said, 'Excellent, Great King! I will exert all my divine power. If I can eliminate him, that would be wonderful! If I cannot, I will return to submit to you.' The demon king then said, 'Evil one! Why do you speak such words?' 'Great King! It is difficult to destroy the Shramana Gautama (Gautama, Shakyamuni's family name; Shramana, a wandering ascetic) even when he sits alone under the Bodhi tree, let alone now that he has countless followers. How can he be eliminated?' The demon king said, 'Beloved son! If you can kill that Shramana Gautama, that would be excellent! If you cannot, then guard your own territory.' At that time, the four armies were countless, covering Jambudvipa (Jambudvipa, the world we live in according to Buddhism) to a height of eighty yojanas (yojana, an ancient Indian unit of distance), unleashing fierce winds and torrential rain, striking Mount Sumeru (Mount Sumeru, the center of the world in Buddhist cosmology) and shaking the four directions. They emitted great evil sounds like dragon kings, yakshas (yaksha, a type of spirit in Buddhism), and various ghosts, shaking all rivers, ponds, and springs. All dragons, ghosts, humans, and gods were terrified, their hearts trembling, and their hair standing on end. At that time, those demon hosts took a large rock from Mount Sumeru, intending to cover the city of Rajagriha (Rajagriha, an ancient Indian city) and the Kalandaka Grove (Kalandaka Grove, a bamboo grove near Rajagriha). 'Good men! At that time, I entered the Samadhi (Samadhi, a state of meditative absorption) of breaking the power of demons. The swords, spears, arrows, stones, fire, and poison that the demon son rained down, by my power, all transformed into utpala flowers (utpala, blue lotus), padma flowers (padma, red lotus), kumuda flowers (kumuda, yellow lotus), and pundarika flowers (pundarika, white lotus), falling upon Rajagriha, and also raining down various subtle and fragrant scents; the evil sounds transformed into the voice of the Tathagata (Tathagata, an epithet of the Buddha), the voice of the Dharma (Dharma, the teachings of the Buddha), the voice of the Sangha (Sangha, the Buddhist monastic community), the voice of supernatural powers, the voice of Paramita (Paramita, the perfections leading to enlightenment), the voice of non-retrogression, the voice of Bodhisattvas, the voice of breaking the four demons, and the voice of Nirvana (Nirvana, the state of liberation), destroying the evil winds, leaving no trace; all the plants and trees in that land transformed into exquisite seven treasures. At that time, my body reached a height of'

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初禪，三十二相、八十種好，放大光明悉照三千大千世界。其中所有一切天人、諸龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，地獄、畜生、餓鬼等類，皆見我身。』無量諸天大設供養，華香幡蓋伎樂之屬，三惡眾生稱南無佛。即得解脫受人天身。

「爾時，魔眾見佛示現如是神力皆生信心，生信心已即說偈言：

「『我今歸依于如來，　　凈身口意無上智， 　　能示魔界八正道，　　施闇眾生大光明， 　　具足大力無能勝，　　等視一切如子想， 　　其心平等如虛空，　　故我稽首大商主。 　　煩惱不污修慈悲，　　獲得吉祥示因果， 　　能施眾生真解脫，　　是故我今稽首禮。 　　大慈大悲天中天，　　最勝無上之世尊， 　　說一切法如水月，　　我今敬禮大幻師。 　　眾生遇重煩惱病，　　是故歸依大醫王， 　　三惡眾生貧七財，　　今當歸依離諸漏。 　　唯愿哀愍聽我懺，　　于佛所生諸噁心， 　　佛是眾生慈父母，　　我今棄捨諸魔業。 　　我能請召諸眾生，　　為其發起菩提心， 　　愿為我說無上道，　　具足何等得菩提？ 　　我今獻奉妙香華，　　為眾生故供養佛， 　　親近善友善思惟，　　至心聽受如法住。』

「爾時，五百婇女及

【現代漢語翻譯】 現代漢語譯本 『初禪（Dhyana，禪定的一種），佛陀顯現三十二相（Mahapurusa Laksana，佛陀的32種殊勝的身體特徵）、八十種好（Anuvyanjana，佛陀的80種較小的身體特徵），放出巨大的光明，照耀整個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界系統）。其中所有一切天人（Deva，天神）、諸龍（Naga，神龍）、夜叉（Yaksa，一種守護神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種巨蟒神）、人、非人等，以及地獄、畜生、餓鬼等各類眾生，都能看見我的身體。』無量的諸天都大設供養，用鮮花、香、幡蓋、伎樂等供奉，三惡道的眾生稱念『南無佛（Namo Buddhaya，皈依佛陀）』，就能立即解脫，獲得人天之身。 『那時，魔眾看見佛陀示現如此神力，都生起了信心。生起信心后，他們就說了偈頌： 『我今歸依于如來（Tathagata，佛陀的稱號），清凈身口意，擁有無上智慧，能為魔界指示八正道（Aryastangika-marga，達到涅槃的八種正確方法），施予黑暗眾生大光明，具足大力，無能勝過，平等看待一切眾生如同看待自己的孩子，其心平等如虛空，所以我頂禮大商主（Mahasarthavaha，佛陀的稱號）。 煩惱不能污染，修持慈悲，獲得吉祥，揭示因果，能施予眾生真正的解脫，因此我今天頂禮。大慈大悲的天中天（Devatideva，諸天之上的天神），最殊勝無上的世尊（Bhagavan，佛陀的稱號），所說一切法如水中月影，我今天敬禮大幻師（Mahamaya，佛陀的稱號）。 眾生遭遇嚴重的煩惱病，因此歸依大醫王（Mahavaidya，佛陀的稱號），三惡道的眾生貧乏七聖財（Sapta Dhana，七種聖潔的財富），現在應當歸依，遠離一切煩惱。唯愿您哀憫，聽我懺悔，對於佛陀所生起的種種噁心，佛陀是眾生的慈父慈母，我今天捨棄一切魔的行徑。 我能請召一切眾生，為他們發起菩提心（Bodhi-citta，覺悟之心），愿您為我說無上道（Anuttara-marga，最高的道路），具足什麼才能獲得菩提（Bodhi，覺悟）？我今天獻上美妙的香花，爲了眾生的緣故供養佛陀，親近善友，善於思惟，至誠聽受，如法修行。』 『那時，五百婇女（Caitra，宮女）以及』

【English Translation】 English version 'In the first Dhyana (meditative absorption), the Buddha manifested the thirty-two marks (Mahapurusa Laksana) and eighty minor marks (Anuvyanjana), emitting great light that illuminated the entire Trisahasra-Mahasahasra-Lokadhatu (a great world system). All beings within it, including Devas (gods), Nagas (dragons), Yakshas (nature spirits), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and those in hell, as animals, and hungry ghosts, could see my body.' Countless Devas made great offerings, with flowers, incense, banners, canopies, and music. Beings in the three evil realms, by reciting 'Namo Buddhaya (Homage to the Buddha),' would immediately be liberated and attain human or heavenly bodies. 'At that time, the demon hosts, seeing the Buddha display such divine power, all developed faith. Having developed faith, they spoke these verses: 'I now take refuge in the Tathagata (the Buddha), whose body, speech, and mind are pure, who possesses unsurpassed wisdom, who can show the Eightfold Path (Aryastangika-marga) to the demon realm, who bestows great light upon beings in darkness, who possesses great power that none can overcome, who regards all beings as his own children, whose mind is as equanimous as space, therefore I bow my head to the Great Merchant (Mahasarthavaha). Free from the defilements of afflictions, cultivating loving-kindness and compassion, attaining auspiciousness, revealing cause and effect, able to bestow true liberation upon beings, therefore I bow my head in reverence today. The great compassionate one, the Deva of Devas (Devatideva), the most supreme and unsurpassed Bhagavan (the Buddha), who speaks of all dharmas as reflections in water, I now pay homage to the Great Illusionist (Mahamaya). Beings suffer from severe afflictions, therefore they take refuge in the Great Physician (Mahavaidya). Beings in the three evil realms are impoverished of the seven noble treasures (Sapta Dhana), now they should take refuge, and be free from all defilements. I beseech you to have compassion and hear my repentance, for the evil thoughts I have had towards the Buddha. The Buddha is the compassionate father and mother of all beings, and today I abandon all demonic actions. I can summon all beings, and inspire them to generate Bodhicitta (the mind of enlightenment). I beseech you to speak to me of the unsurpassed path (Anuttara-marga), what must one possess to attain Bodhi (enlightenment)? Today I offer exquisite incense and flowers, for the sake of all beings, I make offerings to the Buddha, I will associate with good friends, contemplate well, listen with sincerity, and practice according to the Dharma.' 'At that time, five hundred palace women (Caitra) and'

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魔眷屬，以妙香華幡蓋伎樂供養於我。此供養具，遍至無量恒河沙等諸佛世界，一時供養無量諸佛。一切魔眾悉皆睹見一切諸佛形色修短方圓之相，等無有異，唯師子座、世界樹林、所居舍宅差別不同。魔眾見已，各心歡喜，坐于佛邊至心聽法。聽受法己還波旬所，啟白魔言：『我等往至彼瞿曇所，盡其神力乃至不能令一毛動。大王當知，我今已屬瞿曇沙門。』爾時，波旬心惡生瞋，即作是念：『我當云何殺彼釋子除滅此怨？』爾時波旬及其眷屬，心生憂惱，入于苦宅。

大方等大集經寶幢分中往古品第二

「爾時，魔眾復還我所，而白我言：『世尊！我欲大乘念于大乘，欲具神通大慈大悲。世尊！菩薩摩訶薩具足幾法，不近惡友，速得成就阿耨多羅三藐三菩提。』

「『善男子！菩薩摩訶薩具足四法不近惡友，速得成就阿耨多羅三藐三菩提。何等為四？一者、若有菩薩不貪諸法不捨諸法，不受諸法不覺諸法，亦無有我及以我所想，行於佈施不求果報，不生貪著不捨不取，亦無覺知我我所想，乃至般若亦復如是；二者、若有菩薩不見眾生壽命士夫，亦復不捨于眾生界，不貪不取，亦無覺知我我所想；三者、若有菩薩不見色聲香味觸法，不捨色聲香味觸法，不捨不取，亦無覺知我我所想；四者、若有

【現代漢語翻譯】 現代漢語譯本 魔的眷屬們，用美妙的香、花、幡蓋、伎樂來供養我。這些供養的器具，遍及無量恒河沙數般的諸佛世界，同時供養無量諸佛。一切魔眾都看見了所有諸佛的形色、高矮、方圓的相貌，完全沒有差別，只有獅子座、世界樹林、所居住的房舍有所不同。魔眾看見后，各自心生歡喜，坐在佛的身邊，至誠地聽法。聽受佛法后，他們回到波旬（魔王名）那裡，稟告魔王說：『我們前往瞿曇（釋迦牟尼佛的姓）那裡，用盡我們的神力，甚至不能讓他的一根毫毛動一下。大王應當知道，我們現在已經歸屬於瞿曇沙門（出家修道者）。』當時，波旬心中惡念頓生，怒火中燒，就想：『我應當如何殺死這個釋迦族人，消除這個仇恨？』當時，波旬和他的眷屬，心中憂愁煩惱，陷入痛苦的境地。 《大方等大集經·寶幢分》中的《往古品》第二 『那時，魔眾又回到我這裡，對我說：『世尊！我想要修習大乘，唸誦大乘，想要具足神通、大慈大悲。世尊！菩薩摩訶薩（偉大的菩薩）具足哪些法，才能不親近惡友，迅速成就阿耨多羅三藐三菩提（無上正等正覺）？』 『善男子！菩薩摩訶薩具足四種法，就能不親近惡友，迅速成就阿耨多羅三藐三菩提。是哪四種呢？第一，如果有菩薩不貪著諸法，也不捨棄諸法，不接受諸法，也不覺知諸法，也沒有我以及我所的想法，行佈施時不求果報，不生貪著，不捨棄也不執取，也沒有覺知我以及我所的想法，乃至般若（智慧）也是如此；第二，如果有菩薩不見眾生的壽命、士夫（指人），也不捨棄眾生界，不貪著也不執取，也沒有覺知我以及我所的想法；第三，如果有菩薩不見色、聲、香、味、觸、法，也不捨棄色、聲、香、味、觸、法，不捨棄也不執取，也沒有覺知我以及我所的想法；第四，如果有菩薩

【English Translation】 English version The retinue of Mara, with exquisite incense, flowers, banners, canopies, and music, made offerings to me. These offerings reached countless Buddha worlds, as numerous as the sands of the Ganges River, simultaneously offered to countless Buddhas. All the Maras beheld the forms, colors, heights, and shapes of all the Buddhas, without any difference, except for the lion thrones, the world-tree forests, and the dwellings where they resided. Having seen this, the Maras were filled with joy, sat beside the Buddhas, and listened to the Dharma with utmost sincerity. After receiving the Dharma, they returned to Mara Papiyas (the king of demons) and reported to him, 『We went to that Gautama (Buddha's family name), and with all our divine power, we could not even make a single hair of his move. Great King, know that we now belong to the Shramana (ascetic) Gautama.』 At that time, Mara』s heart was filled with evil thoughts and anger, and he thought, 『How shall I kill this Shakya (Buddha's clan) and eliminate this hatred?』 Then, Mara and his retinue were filled with sorrow and distress, and entered a state of suffering. From the 'Ancient Times' chapter, the second section of the 'Banner of Jewels' division of the Mahavaipulya Mahasamghata Sutra 『Then, the Maras returned to me and said, 『World Honored One! We wish to practice the Mahayana, to recite the Mahayana, and to possess the supernatural powers, great compassion, and great mercy. World Honored One! What qualities must a Bodhisattva Mahasattva (great Bodhisattva) possess to avoid bad companions and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』 『Good man! A Bodhisattva Mahasattva who possesses four qualities will not associate with bad companions and will quickly attain Anuttara-samyak-sambodhi. What are the four? First, if a Bodhisattva does not crave dharmas (teachings), nor abandon dharmas, nor accept dharmas, nor perceive dharmas, and has no thought of self or what belongs to self, practices giving without seeking reward, without attachment, without abandoning or grasping, and without perceiving self or what belongs to self, and so it is even with prajna (wisdom); second, if a Bodhisattva does not see the life span or the individual of beings, nor does he abandon the realm of beings, without craving or grasping, and without perceiving self or what belongs to self; third, if a Bodhisattva does not see form, sound, smell, taste, touch, or dharma, nor does he abandon form, sound, smell, taste, touch, or dharma, without abandoning or grasping, and without perceiving self or what belongs to self; fourth, if a Bodhisattva

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菩薩能深觀察如是等法，于佛正智不生覺觀。何以故？斷一切行斷一切智，名為佛智。無有無乘，無聲無想無字，無有無量，無生無出無滅，無想無礙無障，無見寂靜，無我無命無名，無明無闇無處無界，無根無翅無有思惟，無食無貪無凈無垢，無塵無節無邊無數，無行無受無業無宅，無取無作無可顯示，無念念滅即是佛智。猶如虛空，如空無覺不可宣說，無有染著無有覺知。善男子！菩薩具足如是等法，不親惡友，速得成就阿耨多羅三藐三菩提。

「『善男子！若有能求如是智慧，當知是人能觀二法；所謂眼色，乃至意法。復有二法：生死、涅槃。復有二法：一生、二有。復有二法：一常、二斷。復有二法：眾生、壽命。復有二法：一此、二彼。復有二法：一內、二外。諸善男子！若有欲求如是佛智，離是二法觀異法者，當知是人則不能得。善男子！譬如有人求火取水，求水取火，求食取石，求華取鐵，求香取尸，求衣取木，求于涂香而取虛空，求佛智者若離是二更觀異法，亦復如是。』」

是時，寶坊大會之中，有一菩薩名曰地意，聞是語已，白佛言：「世尊！不可說義可覺知不？若不可覺，云何得名一切智耶？」

「善男子！不可說智即一切智。善男子！我今問汝，隨汝意答。于意云何？我

【現代漢語翻譯】 現代漢語譯本 菩薩能夠深入觀察這些法，對於佛陀的真正智慧不會產生任何覺觀。為什麼呢？因為斷絕一切行為，斷絕一切智，才稱為佛智。它沒有載具，沒有聲音，沒有思想，沒有文字，沒有數量，沒有產生，沒有出現，沒有滅亡，沒有思想障礙，沒有阻礙，沒有見解，寂靜無聲，沒有自我，沒有生命，沒有名稱，沒有光明，沒有黑暗，沒有處所，沒有界限，沒有根，沒有翅膀，沒有思慮，沒有食物，沒有貪婪，沒有清凈，沒有污垢，沒有塵埃，沒有節制，沒有邊際，沒有數量，沒有行為，沒有感受，沒有業力，沒有住所，沒有獲取，沒有造作，沒有可以顯示的東西，沒有念頭生滅，這就是佛智。它就像虛空一樣，像虛空一樣沒有感覺，不可言說，沒有染著，沒有覺知。善男子！菩薩如果具備這些法，不親近惡友，很快就能成就阿耨多羅三藐三菩提（無上正等正覺）。 『善男子！如果有人想要尋求這樣的智慧，應當知道這個人能夠觀察兩種法：所謂的眼和色，乃至意和法。還有兩種法：生死和涅槃。還有兩種法：一生和二有。還有兩種法：常和斷。還有兩種法：眾生和壽命。還有兩種法：此和彼。還有兩種法：內和外。諸位善男子！如果有人想要尋求這樣的佛智，卻離開這兩種法去觀察其他不同的法，應當知道這個人就不能得到佛智。善男子！譬如有人想要取火卻取水，想要取水卻取火，想要取食物卻取石頭，想要取花卻取鐵，想要取香卻取屍體，想要取衣服卻取木頭，想要涂香卻取虛空，想要尋求佛智卻離開這兩種法去觀察其他不同的法，也是如此。』 這時，在寶坊大會之中，有一位菩薩名叫地意，聽了這些話后，對佛說：『世尊！不可言說的意義可以被覺知嗎？如果不能被覺知，怎麼能稱為一切智呢？』 『善男子！不可言說的智慧就是一切智。善男子！我現在問你，你隨意回答。你認為如何？我

【English Translation】 English version A Bodhisattva, deeply observing such dharmas, does not generate any perception or contemplation regarding the Buddha's true wisdom. Why is this so? Because the cessation of all actions and the cessation of all knowledge is called Buddha's wisdom. It has no vehicle, no sound, no thought, no words, no quantity, no arising, no appearing, no ceasing, no thought-hindrance, no obstruction, no view, it is silent, without self, without life, without name, without light, without darkness, without place, without boundary, without root, without wings, without contemplation, without food, without greed, without purity, without defilement, without dust, without restraint, without limit, without number, without action, without feeling, without karma, without dwelling, without grasping, without making, without anything that can be shown, without the arising and ceasing of thoughts, this is Buddha's wisdom. It is like space, like space without feeling, inexpressible, without attachment, without awareness. Good man! If a Bodhisattva possesses these dharmas and does not associate with evil friends, he will quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). 'Good man! If someone seeks such wisdom, they should know that this person can observe two dharmas: the so-called eye and form, and even mind and dharma. There are also two dharmas: birth and death, and Nirvana. There are also two dharmas: one life and two existences. There are also two dharmas: permanence and annihilation. There are also two dharmas: sentient beings and lifespan. There are also two dharmas: this and that. There are also two dharmas: inner and outer. Good men! If someone wants to seek such Buddha's wisdom, but leaves these two dharmas to observe other different dharmas, they should know that this person cannot attain Buddha's wisdom. Good man! For example, if someone wants to get fire but gets water, wants to get water but gets fire, wants to get food but gets stones, wants to get flowers but gets iron, wants to get fragrance but gets a corpse, wants to get clothes but gets wood, wants to apply perfume but gets space, if someone wants to seek Buddha's wisdom but leaves these two dharmas to observe other different dharmas, it is the same.' At that time, in the assembly of the Jewel Pavilion, there was a Bodhisattva named Earth-Intent, who, after hearing these words, said to the Buddha: 'World Honored One! Can the meaning that cannot be spoken be perceived? If it cannot be perceived, how can it be called all-knowing?' 'Good man! The wisdom that cannot be spoken is all-knowing. Good man! I will now ask you, answer as you wish. What do you think? I

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得如來一切智時，有所得不？」

地意菩薩即便思惟：「我若說有，即是常見；如其說無，即是斷見。我等當遠離如是二邊，說于中道。」思惟是已，白佛言：「世尊！如是義者，亦有亦無。世尊！若不出滅、無數無量、非明非闇，即是佛智。」

電意菩薩言：「世尊！若無去來即是佛智。」

善見菩薩言：「世尊！無得無離、無證無修，即是佛智。」

無盡意菩薩言：「世尊！若法不為三世所攝，不墮三界，非是三結、三智三乘、陰入界等，無有增減即是佛智。」

金剛意菩薩言：「世尊！若不分別凡法聖法、學無學法，聲聞緣覺及以佛法，即是佛智。」

堅意菩薩言：「世尊！如法無轉即是佛智。」

寶手菩薩言：「世尊！若觀諸法生壞之相，觀已通達知無得失，即是佛智。」

善覺意菩薩言：「世尊！三界眾生，從意觀意亦不覺意，即是佛智。」

分別怨親菩薩言：「世尊！若有人能不樂煩惱、不厭煩惱，不愛不瞋、不捨不求、不施不念，即是佛智。」

蓮華子菩薩言：「世尊！不樂罪福得深法忍，不覺不知我及我所。若不覺知我我所者，即是佛智。」

月光童子菩薩言：「世尊！若能觀察一切諸法猶如水月，亦不見法有增有減，即是佛

【現代漢語翻譯】 現代漢語譯本： 『當獲得如來（Tathagata，佛的稱號）的一切智慧時，是否有所得呢？』

地意菩薩（Diyi Bodhisattva）隨即思索：『如果我說有所得，那就是常見；如果說無所得，那就是斷見。我們應當遠離這兩種極端，說中道。』 思考完畢，他向佛陀說道：『世尊！就這個意義而言，既可以說有，也可以說無。世尊！如果它不屬於生滅、不可計數、不可衡量、非明非暗，那就是佛的智慧。』

電意菩薩（Dianyi Bodhisattva）說：『世尊！如果沒有來去，那就是佛的智慧。』

善見菩薩（Shanjian Bodhisattva）說：『世尊！沒有獲得，沒有舍離，沒有證悟，沒有修行，那就是佛的智慧。』

無盡意菩薩（Wujinyi Bodhisattva）說：『世尊！如果一個法不被過去、現在、未來三世所包含，不屬於欲界、色界、無色界三界，不是三結（貪、嗔、癡），不是三智（一切智、道種智、一切種智），不是三乘（聲聞乘、緣覺乘、菩薩乘），不屬於五陰、十二入、十八界等，沒有增減，那就是佛的智慧。』

金剛意菩薩（Jingangyi Bodhisattva）說：『世尊！如果不分別凡夫之法和聖人之法，有學之法和無學之法，聲聞、緣覺以及佛法，那就是佛的智慧。』

堅意菩薩（Jianyi Bodhisattva）說：『世尊！如果法不發生轉變，那就是佛的智慧。』

寶手菩薩（Baoshou Bodhisattva）說：『世尊！如果觀察諸法生起和壞滅的現象，觀察后通達知曉沒有得失，那就是佛的智慧。』

善覺意菩薩（Shanjueyi Bodhisattva）說：『世尊！三界眾生，從意識觀察意識，也無法覺察到意識，那就是佛的智慧。』

分別怨親菩薩（Fenbieyuanqin Bodhisattva）說：『世尊！如果有人能夠不貪戀煩惱，不厭惡煩惱，不愛不恨，不捨不求，不施不念，那就是佛的智慧。』

蓮華子菩薩（Lianhuazi Bodhisattva）說：『世尊！不貪戀罪業和福報，獲得甚深的法忍，不覺知我以及我所擁有的。如果不覺知我以及我所擁有的，那就是佛的智慧。』

月光童子菩薩（Yueguang Tongzi Bodhisattva）說：『世尊！如果能夠觀察一切諸法如同水中的月亮，也看不到法有增加或減少，那就是佛的智慧。』

【English Translation】 English version: 'When one attains the All-Wisdom of the Tathagata (a title for the Buddha), is there anything obtained?'

Diyi Bodhisattva immediately pondered: 'If I say there is something obtained, that is the view of permanence; if I say there is nothing obtained, that is the view of annihilation. We should stay away from these two extremes and speak of the Middle Way.' Having pondered this, he said to the Buddha: 'World Honored One! In this sense, it can be said that there is and there is not. World Honored One! If it does not belong to arising and ceasing, is countless and immeasurable, neither bright nor dark, that is the wisdom of the Buddha.'

Dianyi Bodhisattva said: 'World Honored One! If there is no going or coming, that is the wisdom of the Buddha.'

Shanjian Bodhisattva said: 'World Honored One! Without obtaining, without abandoning, without realization, without cultivation, that is the wisdom of the Buddha.'

Wujinyi Bodhisattva said: 'World Honored One! If a dharma is not encompassed by the three times (past, present, future), does not belong to the three realms (desire realm, form realm, formless realm), is not the three fetters (greed, hatred, delusion), is not the three wisdoms (all-wisdom, path-wisdom, all-knowing wisdom), is not the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), does not belong to the five aggregates, twelve entrances, eighteen realms, etc., and has no increase or decrease, that is the wisdom of the Buddha.'

Jingangyi Bodhisattva said: 'World Honored One! If one does not differentiate between the dharma of ordinary beings and the dharma of sages, the dharma of those who are learning and those who have completed learning, the Shravakas, Pratyekabuddhas, and the Buddhadharma, that is the wisdom of the Buddha.'

Jianyi Bodhisattva said: 'World Honored One! If the dharma does not change, that is the wisdom of the Buddha.'

Baoshou Bodhisattva said: 'World Honored One! If one observes the phenomena of the arising and ceasing of all dharmas, and after observing, understands that there is no gain or loss, that is the wisdom of the Buddha.'

Shanjueyi Bodhisattva said: 'World Honored One! Beings in the three realms, observing consciousness from consciousness, also cannot perceive consciousness, that is the wisdom of the Buddha.'

Fenbieyuanqin Bodhisattva said: 'World Honored One! If someone is able to neither delight in afflictions nor be averse to afflictions, neither love nor hate, neither abandon nor seek, neither give nor remember, that is the wisdom of the Buddha.'

Lianhuazi Bodhisattva said: 'World Honored One! Not delighting in sin or merit, attaining deep forbearance of the dharma, not being aware of 'I' and 'mine'. If one is not aware of 'I' and 'mine', that is the wisdom of the Buddha.'

Yueguang Tongzi Bodhisattva said: 'World Honored One! If one can observe all dharmas as if they were the moon in water, and also does not see any increase or decrease in dharmas, that is the wisdom of the Buddha.'

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智。」

無邊意童子菩薩言：「世尊！若於諸法不見明闇，於一切心不見生滅，即是佛智。」

彌勒菩薩言：「世尊！若能觀察四種梵行及不善行平等無二，即是佛智。」

無盡意菩薩言：「世尊！若觀三世六波羅蜜二相無差，即是佛智。」

文殊師利童子菩薩言：「世尊！若於諸法心無貪瞋，亦觀諸法甚深境界，亦不了知非不了知，亦不觀法有增有減，不觀智慧及以無明，即是佛智。」

爾時眾中有一菩薩名曰樂欲，語文殊師利言：「善男子！如來世尊以何因緣，說如是等甚深之義？」

文殊師利言：「善男子！為令眾生遠離邪見得正見故，得正見已不生染著無有慳吝，不近惡友正命自活，不著三結憐愍眾生，不著三寶不誑一切，于諸眾生不捨不著，不著財物不著三界，眾生怖畏能為救護，能壞惡道開示正路，不著忍辱離一切想，滅一切垢除一切闇，不求果報。善男子！以是因緣求一切智，得是智已，于聲字句不生覺觀。佛語邪語、佛行余行、佛法余法、陰界諸入、功德莊嚴、智慧莊嚴、十波羅蜜、三解脫門、業之與果、世智佛智，于如是法不生分別，是故如來說如是等甚深之義。」

樂欲菩薩言：「善哉，善哉！文殊師利！實如所言，甚深義者即是佛智。何以故？無

【現代漢語翻譯】 無邊意童子菩薩說：『世尊！如果在一切法中看不到光明和黑暗的對立，在一切心中看不到生起和滅亡，那就是佛的智慧。』 彌勒菩薩說：『世尊！如果能夠觀察四種梵行（指慈、悲、喜、舍四種清凈的修行）和不善的行為，視它們平等無二，那就是佛的智慧。』 無盡意菩薩說：『世尊！如果觀察過去、現在、未來三世的六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）的兩種形態沒有差別，那就是佛的智慧。』 文殊師利童子菩薩說：『世尊！如果對於一切法，心中沒有貪婪和嗔恨，也觀察一切法甚深的境界，既不執著于了知，也不執著于不了知，也不觀察法有增加或減少，不觀察智慧和無明，那就是佛的智慧。』 這時，大眾中有一位菩薩名叫樂欲，他問文殊師利說：『善男子！如來世尊因為什麼因緣，宣說這樣深奧的道理？』 文殊師利說：『善男子！爲了使眾生遠離邪見而得到正見，得到正見后不產生執著，沒有吝嗇，不親近惡友，以正當的職業維持生活，不執著於三種束縛（指身見、戒禁取見、疑），憐憫眾生，不執著於三寶（指佛、法、僧），不欺騙一切眾生，對於一切眾生不捨棄也不執著，不執著于財物，不執著於三界（指欲界、色界、無色界），眾生恐懼時能夠救護，能夠摧毀惡道，開示正路，不執著于忍辱，遠離一切妄想，滅除一切污垢，消除一切黑暗，不求果報。善男子！因為這個因緣而求一切智，得到這種智慧后，對於聲音、文字、語句不產生覺察和分別。佛語和邪語、佛行和其它行為、佛法和其它法、陰（指色、受、想、行、識五蘊）、界（指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、入（指眼、耳、鼻、舌、身、意六根）、功德莊嚴、智慧莊嚴、十波羅蜜、三解脫門（指空解脫門、無相解脫門、無愿解脫門）、業和果報、世俗的智慧和佛的智慧，對於這些法不產生分別，所以如來說這樣深奧的道理。』 樂欲菩薩說：『太好了，太好了！文殊師利！確實像你所說，深奧的道理就是佛的智慧。為什麼呢？因為沒有分別。』

【English Translation】 The Bodhisattva Child Boundless Intention said, 'World Honored One, if in all dharmas one does not see light and darkness, and in all minds one does not see arising and ceasing, that is the wisdom of the Buddha.' Bodhisattva Maitreya said, 'World Honored One, if one can observe the four Brahma Viharas (referring to loving-kindness, compassion, joy, and equanimity) and unwholesome actions as equal and non-dual, that is the wisdom of the Buddha.' Bodhisattva Inexhaustible Intention said, 'World Honored One, if one observes the two aspects of the six paramitas (referring to giving, morality, patience, diligence, meditation, and wisdom, the six ways to reach the other shore) in the three times (past, present, and future) without difference, that is the wisdom of the Buddha.' Bodhisattva Child Manjushri said, 'World Honored One, if in all dharmas the mind has no greed or hatred, and also observes the profound realm of all dharmas, neither clinging to knowing nor not knowing, nor observing dharmas as increasing or decreasing, nor observing wisdom and ignorance, that is the wisdom of the Buddha.' At that time, among the assembly, there was a Bodhisattva named Desire for Joy, who asked Manjushri, 'Good man, for what reason does the Tathagata, the World Honored One, expound such profound meanings?' Manjushri said, 'Good man, it is to enable sentient beings to be free from wrong views and attain right views. Having attained right views, they do not generate attachments, are not stingy, do not associate with evil friends, live by right livelihood, do not cling to the three fetters (referring to self-view, clinging to rules and rituals, and doubt), have compassion for sentient beings, do not cling to the Three Jewels (referring to the Buddha, Dharma, and Sangha), do not deceive all sentient beings, do not abandon or cling to any sentient beings, do not cling to wealth, do not cling to the three realms (referring to the desire realm, form realm, and formless realm), can protect sentient beings when they are afraid, can destroy evil paths, show the right path, do not cling to patience, are free from all thoughts, extinguish all defilements, eliminate all darkness, and do not seek rewards. Good man, it is for this reason that one seeks all-wisdom. Having attained this wisdom, one does not generate awareness or discrimination regarding sounds, words, and sentences. Buddha's words and wrong words, Buddha's actions and other actions, Buddha's Dharma and other dharmas, the skandhas (referring to form, feeling, perception, mental formations, and consciousness), the realms (referring to the six sense organs and the six sense objects), the entrances (referring to the six sense organs), the adornments of merit, the adornments of wisdom, the ten paramitas, the three doors of liberation (referring to emptiness, signlessness, and wishlessness), karma and its results, worldly wisdom and Buddha's wisdom, one does not generate discrimination regarding these dharmas. Therefore, the Tathagata expounds such profound meanings.' Bodhisattva Desire for Joy said, 'Excellent, excellent, Manjushri! It is indeed as you say, the profound meaning is the wisdom of the Buddha. Why? Because there is no discrimination.'

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所覺故。若無所覺故不可說，不可說者即是佛智。若有能知是不可說，當知是人即得佛智。」

佛言：「善哉，善哉！善男子！善能分別宣說佛智。何以故？不著諸法不生不滅，即是佛智。善男子！不著諸法，即不出邊不破壞邊，無明涅槃真無出邊，虛空涅槃、一切諸法一切眾生不可說邊，是虛空邊、無掛礙邊、無有物邊、無有陰邊、三行空邊，法陰業陰、果非果陰，聚陰無物，無物邊虛空邊，一切諸法不可說邊。菩薩摩訶薩若能具足如是等邊，即得佛智。」

說是佛智不可說時，一切魔眾得無生法忍，舍于粗身獲得細身，隨心意身法化之身。復有二萬八千眾生，于諸法中得無生忍。九萬二千菩薩得無量陀羅尼。

一切眾魔以妙香、華伎、樂供養，讚誦如來，作如是言：「世尊！善知識者，即是一切善法根本，我今遇佛善知識故，得大利益。」

佛告善男子：「汝當至心觀于諸業。」爾時世尊，即為眾會說過去業。

「善男子！過去無量阿僧祇劫，劫名電持。時世眾生壽命滿足六萬八千，世界名曰妙香光明。是中有佛，號香功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時彼世具足五滓。有轉輪王名曰華目，王四天下，與諸眷屬大臣人民至

【現代漢語翻譯】 現代漢語譯本：因為有所覺知。如果沒有任何覺知，就無法述說，而這無法述說的狀態就是佛的智慧。如果有人能知道這種不可述說的狀態，應當知道這個人就獲得了佛的智慧。 佛說：『好啊，好啊！善男子！你很善於分別宣說佛的智慧。為什麼呢？因為不執著於一切法，不生不滅，這就是佛的智慧。善男子！不執著於一切法，就是不落入邊見，不破壞邊見，無明的涅槃才是真正的無邊，虛空的涅槃、一切諸法、一切眾生都是不可說的邊，是虛空的邊、無掛礙的邊、無物的邊、無陰的邊、三行空的邊，法陰、業陰、果非果陰，聚陰無物，無物邊、虛空邊，一切諸法都是不可說的邊。菩薩摩訶薩如果能夠具足這些邊，就獲得了佛的智慧。』 當說到佛的智慧不可說時，一切魔眾都獲得了無生法忍（對法不生不滅的領悟），捨棄了粗糙的身體，獲得了精細的身體，隨心所欲地變化身體。又有二萬八千眾生，在諸法中獲得了無生忍。九萬二千菩薩獲得了無量陀羅尼（總持一切法的能力）。 一切魔眾用美妙的香、花、伎樂供養，讚頌如來，這樣說道：『世尊！善知識（引導我們走向正道的良師）是一切善法的根本，我們今天遇到佛這樣的善知識，得到了巨大的利益。』 佛告訴善男子：『你應該專心觀察一切業。』這時，世尊就為大眾講述過去的業。 『善男子！在過去無量阿僧祇劫（極長的時間單位）之前，有一個劫名為電持。當時的眾生壽命是六萬八千歲，世界名為妙香光明。那裡有一尊佛，號為香功德如來（如實而來者）、應（應供者）、正遍知（真正遍知一切者）、明行足（智慧和行為都圓滿者）、善逝（善於到達涅槃者）、世間解（瞭解世間一切者）、無上士（無與倫比者）、調御丈夫（調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬者）。那時，那個世界充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。有一位轉輪王（統治世界的理想君主）名為華目，統治著四大部洲，他與眷屬大臣人民一起到達了……』

【English Translation】 English version: Because there is awareness. If there is no awareness, it cannot be spoken of, and this unspeakable state is the wisdom of the Buddha. If someone can know this unspeakable state, know that this person has attained the wisdom of the Buddha. The Buddha said: 'Excellent, excellent! Good man! You are very good at distinguishing and explaining the wisdom of the Buddha. Why? Because not being attached to all dharmas, not arising and not ceasing, this is the wisdom of the Buddha. Good man! Not being attached to all dharmas means not falling into extremes, not destroying extremes, the nirvana of ignorance is the true boundless, the nirvana of emptiness, all dharmas, all sentient beings are unspeakable extremes, they are the extremes of emptiness, the extremes of no hindrance, the extremes of no thing, the extremes of no skandhas, the extremes of the emptiness of the three actions, the skandha of dharma, the skandha of karma, the skandha of result and non-result, the skandha of aggregates is without thing, the extreme of no thing, the extreme of emptiness, all dharmas are unspeakable extremes. If a Bodhisattva Mahasattva can fully possess these extremes, he will attain the wisdom of the Buddha.' When it was said that the wisdom of the Buddha is unspeakable, all the demons attained the forbearance of non-arising dharmas (the understanding that dharmas neither arise nor cease), abandoned their coarse bodies, and obtained subtle bodies, transforming their bodies at will. There were also 28,000 sentient beings who attained the forbearance of non-arising in all dharmas. 92,000 Bodhisattvas attained immeasurable dharanis (the ability to hold all dharmas). All the demons made offerings of wonderful incense, flowers, and music, and praised the Tathagata, saying: 'World Honored One! A good teacher (a virtuous guide who leads us to the right path) is the root of all good dharmas. Today, because we have met a good teacher like the Buddha, we have received great benefits.' The Buddha told the good man: 'You should attentively observe all karmas.' At that time, the World Honored One then spoke to the assembly about past karmas. 'Good man! In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, there was a kalpa named Electric Holding. At that time, the lifespan of sentient beings was 68,000 years, and the world was named Wonderful Fragrant Light. There was a Buddha there, named Fragrant Merit Tathagata (the one who comes as it is), Arhat (worthy of offerings), Samyaksambuddha (the truly all-knowing one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of beings), Shastha Devamanushyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the revered one). At that time, that world was full of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity). There was a Chakravartin king (an ideal monarch who rules the world) named Flower Eye, who ruled the four continents, and he, along with his family, ministers, and people, arrived at...'

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于佛所，以妙香華幡蓋伎樂，供養于佛及比丘僧，敬意禮拜右繞三匝，以偈贊佛：

「『佛為人天所讚歎，　　遠離諸惡樂寂靜， 　　具足七財破貧窮，　　云何令眾得深智？ 　　修集三種解脫門，　　已得離生老病死， 　　能度三惡道眾生，　　云何令眾過魔業？』

「佛言：『大王！具足三法得甚深智。何等為三？一者、至心緣念一切眾生；二者、修集大悲破眾生苦；三者、見一切法無有眾生壽命士夫，不生分別。又有三法能過魔業：一者、于諸眾生不生噁心；二者、修行施時不觀福田及非福田；三者、觀一切法平等無二猶如虛空，不生不滅無行無物，無有相貌不可宣說。菩薩具足如是等法，得甚深智慧過魔業。』

「爾時，聖王有一夫人，名曰善見，與八萬四千諸婇女俱共供養佛。既供養已，即說偈言：

「『大千世界無勝者，　　常樂寂靜修子想， 　　善行遠離諸塵垢，　　云何令我離女身？ 　　已得遠離一切怨，　　真實見生老病死， 　　唯愿為我演說道，　　令我具足男子身？ 　　離諸有得無上有，　　能施歡喜增善法， 　　具足十力四無畏，　　云何令我離女身？ 　　摧滅四魔修四梵，　　實語具足巧方便， 　　三十二相八十好，　　云何令我離女身？』

【現代漢語翻譯】 現代漢語譯本 在佛陀所在之處，用美妙的香、花、幡蓋、伎樂供養佛陀和比丘僧團，以恭敬的心禮拜，右繞佛陀三圈，並用偈頌讚嘆佛陀： 『佛陀為天人和世人所讚歎，遠離一切惡行，安樂於寂靜，具足七種財富，能破除貧窮，如何才能使眾生獲得深刻的智慧？修習三種解脫之門，已經脫離了生老病死，能夠度脫三惡道的眾生，如何才能使眾生超越魔的業力？』 佛陀說：『大王！具足三種法就能獲得深刻的智慧。是哪三種呢？第一，至誠懇切地緣念一切眾生；第二，修習大悲心，破除眾生的痛苦；第三，見到一切法中沒有眾生、壽命、士夫（靈魂），不生起分別心。又有三種法能夠超越魔的業力：第一，對於一切眾生不生起噁心；第二，在修行佈施時，不分別福田和非福田；第三，觀察一切法平等無二，如同虛空，不生不滅，無所作為，無有實體，沒有相貌，不可言說。菩薩具足這些法，就能獲得深刻的智慧，超越魔的業力。』 當時，聖王有一位夫人，名叫善見，她與八萬四千位婇女一同供養佛陀。供養完畢后，她即說偈頌道： 『大千世界沒有比您更殊勝的，您常樂於寂靜，修習慈悲之心，善行遠離一切塵垢，如何才能使我脫離女身？您已經遠離一切怨恨，真實地看清了生老病死，唯愿您為我演說佛法，使我具足男子之身？您脫離了有為法，獲得了無上之境，能夠施予歡喜，增長善法，具足十力（佛陀的十種力量）和四無畏（佛陀的四種無所畏懼），如何才能使我脫離女身？您摧毀了四魔（煩惱魔、五蘊魔、死魔、天魔），修習四梵行（慈、悲、喜、舍），言語真實，具足巧妙的方便，擁有三十二相（佛陀的三十二種殊勝相貌）和八十種好（佛陀的八十種美好特徵），如何才能使我脫離女身？』

【English Translation】 English version At the place where the Buddha was, they offered the Buddha and the Sangha of Bhikkhus with exquisite incense, flowers, banners, canopies, and music. They paid their respects with reverence, circumambulating the Buddha three times clockwise, and praised the Buddha with verses: 'The Buddha is praised by gods and humans, is far from all evils, delights in tranquility, possesses the seven treasures, and can break poverty. How can one enable beings to attain profound wisdom? Having cultivated the three doors of liberation, having already escaped birth, old age, sickness, and death, and being able to deliver beings from the three evil realms, how can one enable beings to transcend the works of Mara (demon)?' The Buddha said, 'Great King! Possessing three dharmas (teachings) one attains profound wisdom. What are the three? First, to sincerely contemplate all beings; second, to cultivate great compassion to break the suffering of beings; third, to see that in all dharmas there are no beings, life spans, or purushas (souls), and not to give rise to discrimination. There are also three dharmas that can transcend the works of Mara: first, not to give rise to evil thoughts towards all beings; second, when practicing giving, not to distinguish between fields of merit and non-fields of merit; third, to observe that all dharmas are equal and non-dual, like empty space, without arising or ceasing, without action or substance, without form or appearance, and indescribable. A Bodhisattva who possesses these dharmas attains profound wisdom and transcends the works of Mara.' At that time, the holy king had a queen named Good Vision, who, together with eighty-four thousand palace women, made offerings to the Buddha. After making the offerings, she spoke in verses: 'In the great thousand world, there is no one more supreme than you. You always delight in tranquility, cultivate the thought of compassion, and your good deeds are far from all defilements. How can I be liberated from this female body? You have already escaped all hatred, and truly see birth, old age, sickness, and death. I only wish that you would expound the Dharma for me, so that I may possess a male body. You have escaped the conditioned and attained the unconditioned, are able to bestow joy, and increase good dharmas. You possess the ten powers (of the Buddha) and the four fearlessnesses (of the Buddha). How can I be liberated from this female body? You have destroyed the four Maras (the Mara of afflictions, the Mara of the aggregates, the Mara of death, and the Mara of the gods), cultivate the four Brahmaviharas (loving-kindness, compassion, joy, and equanimity), your words are truthful, and you possess skillful means. You have the thirty-two marks (of a Buddha) and the eighty minor marks (of a Buddha). How can I be liberated from this female body?'

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「佛言：『善女人！有巧方便，得離女身、能壞女業，乃至得阿耨多羅三藐三菩提，終不復受女人之身，除其誓願巧方便者，所謂寶幢陀羅尼門。若有能修是陀羅尼，得離女身，凈身口意，遠離三障。若有聞是陀羅尼名，即離女身受男子身，得具足身微妙智慧，凈身口意，樂於善行，具足多聞，遠離惡業及受苦報，能滅五逆無間重罪。何以故？如是寶幢陀羅尼者，即是過去無量諸佛之所演說，為破惡業增長善法故；十方現在無量諸佛亦共說之，為破惡業增善法故；未來之世十方諸佛亦共說之，為破惡業增善法故。我今現在亦復宣說，如是寶幢陀羅尼門，十方現在無量諸佛，悉共讚歎是陀羅尼。

「『善女人！若剎利王所領國土，若有如是陀羅尼名，讚歎受持讀誦書寫，其王則為十方現在諸佛世尊護念讚歎，乃至阿迦尼吒諸天，亦復護念而讚歎之。是王行住坐臥之處，亦有無量天龍夜叉悉共護念，令其國土和安無諍，無有疫病，兵革不起，無惡風雨，不寒不熱，穀米豐熟，諸惡鬼神及惡禽獸，悉懷喜心不生惡想。隨是經典所住國土，其土若有惡星不祥惡想惡病，皆悉除滅。若剎利王興兵攻伐，專念是經能伏強敵，令已得勝二王俱念，則二兵和同不相侵害。若有國土城邑村落，人若畜生有疫病者，當寫是持安著幢

【現代漢語翻譯】 現代漢語譯本：佛說：『善女人！有一種巧妙的方法，可以使人脫離女身、消除女性的業報，乃至證得阿耨多羅三藐三菩提（無上正等正覺），最終不再受生為女人之身，除非是發願以巧妙方便度化眾生的菩薩。這種方法就是寶幢陀羅尼門。如果有人能夠修持這個陀羅尼，就能脫離女身，凈化身口意，遠離三障（貪嗔癡）。如果有人聽到這個陀羅尼的名字，就能立即脫離女身，受生為男子之身，獲得具足的身體和微妙的智慧，凈化身口意，樂於行善，具備廣博的知識，遠離惡業和痛苦的果報，能夠消滅五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的無間重罪。為什麼呢？因為這個寶幢陀羅尼，是過去無量諸佛所宣說的，爲了破除惡業，增長善法；十方現在無量諸佛也共同宣說這個陀羅尼，爲了破除惡業，增長善法；未來世十方諸佛也會共同宣說這個陀羅尼，爲了破除惡業，增長善法。我現在也宣說這個寶幢陀羅尼門，十方現在無量諸佛都共同讚歎這個陀羅尼。 『善女人！如果剎利王（統治者）所統治的國土，有這個陀羅尼的名字，並且有人讚嘆、受持、讀誦、書寫，那麼這個國王就會受到十方現在諸佛世尊的護念和讚歎，乃至阿迦尼吒（色界頂天）諸天也會護念和讚歎他。這個國王無論行住坐臥，都會有無量天龍夜叉共同護念，使他的國土和平安寧，沒有爭鬥，沒有瘟疫，沒有戰爭，沒有惡劣的風雨，不冷不熱，五穀豐收，各種惡鬼神和惡禽獸都會心懷喜悅，不生惡念。凡是這部經典所在的國土，如果出現惡星、不祥之兆、惡念、惡病，都會被消除。如果剎利王興兵攻伐，專心念誦這部經典，就能戰勝強大的敵人，使雙方都獲得勝利。如果兩個國王都念誦這部經典，那麼兩方的軍隊就會和睦相處，不互相侵害。如果某個國土、城邑、村落，人和牲畜有瘟疫，應當書寫這部經典，安放在寶幢之上。

【English Translation】 English version: The Buddha said: 『Good woman! There is a skillful means by which one can be liberated from a female body, destroy the karma of a woman, and even attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and ultimately not be reborn in a female body, except for those who vow to use skillful means to liberate sentient beings. This means is the Dharani Gate of the Jewel Banner. If one can cultivate this dharani, one can be liberated from a female body, purify body, speech, and mind, and be free from the three obstacles (greed, hatred, and delusion). If one hears the name of this dharani, one will immediately be liberated from a female body and be reborn in a male body, obtain a complete body and subtle wisdom, purify body, speech, and mind, delight in good deeds, possess extensive knowledge, be free from evil karma and suffering, and be able to extinguish the heavy sins of the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha). Why is this so? Because this Dharani of the Jewel Banner was spoken by countless Buddhas in the past, to destroy evil karma and increase good dharma; countless Buddhas in the ten directions in the present also speak this dharani, to destroy evil karma and increase good dharma; and countless Buddhas in the ten directions in the future will also speak this dharani, to destroy evil karma and increase good dharma. I am now also proclaiming this Dharani Gate of the Jewel Banner, and countless Buddhas in the ten directions in the present all praise this dharani.』 『Good woman! If in the kingdom ruled by a Kshatriya king (ruler), there is the name of this dharani, and if people praise, uphold, recite, and write it, then this king will be protected and praised by the World Honored Ones, the Buddhas of the ten directions in the present, and even the gods of Akanistha (the highest heaven in the realm of form) will also protect and praise him. Wherever this king walks, stands, sits, or lies down, countless gods, dragons, and yakshas will protect him, so that his kingdom will be peaceful and harmonious, without strife, without epidemics, without war, without harsh winds and rain, neither cold nor hot, with abundant harvests, and all evil ghosts, spirits, and evil birds and beasts will be joyful and not harbor evil thoughts. In any country where this sutra resides, if there are evil stars, inauspicious omens, evil thoughts, or evil diseases, they will all be eliminated. If a Kshatriya king raises an army to attack, by focusing on reciting this sutra, he can defeat a powerful enemy, and both sides will be victorious. If both kings recite this sutra, then the two armies will be in harmony and not harm each other. If in a country, city, or village, people or livestock have epidemics, this sutra should be written and placed on a banner.』

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頭，其土不祥疾疫悉皆除滅。若有法師持戒精進，月十五日凈自洗浴，以妙香華供養三寶，升師子座贊陀羅尼，是人能護所住國土，所有惡相尋即消滅，亦能調伏教化眾生，得阿耨多羅三藐三菩提。善女人！若有人能讀誦此經乃至一偈，如是之人終不復更受女人身，亦得不退菩提之心。』

「爾時，香功德佛說是陀羅尼已，足指按地，即時大地六種震動，乃至十方亦復如是。其中所有天、龍、夜叉，以佛如來功德力故心生歡喜，亦見亦聞說陀羅尼。爾時，如來說寶幢陀羅尼曰：

「『阇落翅　阇落翅目翅阇隸　阇羅阇憐泥阇羅跋賴帝　阇醯隸波羅　富婁沙　三摩奢阿摩彌沈　摩彌摩訶彌阇摩彌　婆羅彌婆婆毗　婆婆毗　婆婆毗　婆阇毗　婆羅訶　婆隸蓰　阇訶彌　婆羅訶　婆隸蓰　阿羅阇醯　阇斗目呿　婆沛羅　婆沛羅　私陀　跋賴坻　檀帝隸　檀帝羅　檀帝隸　修隸毗訶伽　旃陀毗　訶伽旃陀毗訶伽斫啾　樹提沙毗呵伽　薩婆叉裔帝多凡　修羅毗訶迦　阇羅阇羅迦奢彌隸呵　奢彌隸呵　奢彌隸呵　奢彌隸呵　奢彌隸呵　奢彌隸呵　毗婆車陀羯摩　豆寧　豆寧　豆寧　溫摩　渥毗婆車提　阇那吃栗多　阿訥婆陀隸　奴鴦崛隸　多崛隸　毗婆崛隸　究羅呵　因陀婆隸　婆訶那毗婆車陀羯婆　遮婆坻　遮婆坻

【現代漢語翻譯】 現代漢語譯本：『如果那個地方的土地不吉祥，有疾病瘟疫，都能全部消除。如果有法師持守戒律，精進修行，在每月十五日齋戒沐浴，用美好的香和花供養佛、法、僧三寶，登上獅子座宣說陀羅尼，這個人就能守護他所居住的國土，所有不好的現象都會立刻消失，也能調伏教化眾生，證得阿耨多羅三藐三菩提（無上正等正覺）。善女人！如果有人能夠讀誦這部經，哪怕只是一句偈，這樣的人將永遠不再受女人身，也能得到不退轉的菩提心。』 『這時，香功德佛說完這個陀羅尼后，用腳趾按地，立刻大地發生六種震動，乃至十方世界也是如此。其中所有的天、龍、夜叉，因為佛如來的功德力，心中生起歡喜，也見到也聽到了所說的陀羅尼。這時，如來說寶幢陀羅尼曰：』 『阇落翅（火焰）　阇落翅目翅阇隸（火焰眼）　阇羅阇憐泥（火焰光）　阇羅跋賴帝（火焰勝）　阇醯隸波羅（火焰遍照）　富婁沙（圓滿）　三摩奢阿摩彌沈（平等無量）　摩彌摩訶彌阇摩彌（無量大）　婆羅彌婆婆毗（遍滿）　婆婆毗（遍滿）　婆婆毗（遍滿）　婆阇毗（遍照）　婆羅訶（廣大）　婆隸蓰（勝妙）　阇訶彌（火焰）　婆羅訶（廣大）　婆隸蓰（勝妙）　阿羅阇醯（火焰）　阇斗目呿（火焰眼）　婆沛羅（遍滿）　婆沛羅（遍滿）　私陀（清凈）　跋賴坻（勝）　檀帝隸（調伏）　檀帝羅（調伏）　檀帝隸（調伏）　修隸毗訶伽（善行）　旃陀毗（月光）　訶伽旃陀毗訶伽（月光行）　斫啾（眼）　樹提沙毗呵伽（清凈行）　薩婆叉裔帝多凡（一切諸天）　修羅毗訶迦（天行）　阇羅阇羅迦奢彌隸呵（火焰光）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　毗婆車陀羯摩（遍行）　豆寧（摧破）　豆寧（摧破）　豆寧（摧破）　溫摩（光明）　渥毗婆車提（遍照）　阇那吃栗多（智慧）　阿訥婆陀隸（無障礙）　奴鴦崛隸（無垢）　多崛隸（無垢）　毗婆崛隸（遍滿）　究羅呵（家族）　因陀婆隸（自在）　婆訶那毗婆車陀羯婆（遍行）　遮婆坻（堅固）　遮婆坻（堅固）』

【English Translation】 English version: 'If the land in that place is inauspicious, and there are diseases and plagues, they can all be eliminated. If there is a Dharma master who upholds the precepts, practices diligently, and on the fifteenth day of each month, fasts and bathes, and uses wonderful incense and flowers to make offerings to the Three Jewels (Buddha, Dharma, Sangha), and ascends the lion's seat to proclaim the Dharani, this person can protect the country where he resides, and all bad omens will immediately disappear. He can also subdue and teach sentient beings, and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good woman! If someone can recite this sutra, even just one verse, such a person will never again receive a woman's body, and will also obtain an unretreating Bodhi mind.' 'At that time, after Fragrance Virtue Buddha finished speaking this Dharani, he pressed his toe on the ground, and immediately the earth shook in six ways, and even the ten directions were the same. All the devas, dragons, and yakshas within them, because of the power of the Buddha Tathagata's merits, felt joy in their hearts, and also saw and heard the Dharani that was spoken. At that time, the Tathagata spoke the Jewel Banner Dharani, saying:' 'Jala kshi (flame), Jala kshi mukshi jali (flame eye), Jala jala nidi (flame light), Jala bharati (flame victory), Jahi li para (flame illuminates everywhere), Purusha (complete), Samasha amami shim (equal immeasurable), Mami mahami jami (immeasurable great), Bharami bhava bhi (pervading), Bhava bhi (pervading), Bhava bhi (pervading), Bhaja bhi (illuminates everywhere), Bharaha (vast), Bhari shi (supreme), Jaha mi (flame), Bharaha (vast), Bhari shi (supreme), Ara jahi (flame), Jadu mukha (flame eye), Bha pira (pervading), Bha pira (pervading), Sidha (pure), Bharati (victory), Danti li (subduing), Danti ra (subduing), Danti li (subduing), Shuri vihaga (good conduct), Chanda bhi (moonlight), Haga chanda bhihaga (moonlight conduct), Chakshu (eye), Shudhi sha vihaga (pure conduct), Sarva kshayeti ta fan (all devas), Sura vihaka (deva conduct), Jala jala kasha miliha (flame light), Shami liha (peaceful), Shami liha (peaceful), Shami liha (peaceful), Shami liha (peaceful), Shami liha (peaceful), Vibha chada karma (pervading conduct), Duni (destroying), Duni (destroying), Duni (destroying), Uma (light), Ovi vibha chati (illuminates everywhere), Jana krita (wisdom), Anudha dali (unobstructed), Nu anguli (immaculate), Ta guli (immaculate), Vibha guli (pervading), Kula ha (family), Indha bali (free), Vahana vibha chada karba (pervading conduct), Chava dhi (firm), Chava dhi (firm).'

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遮婆坻　呵暮阿陀舍尼　婆隸跋坻　婆師久摩羯　摩樹坻　羯阇醯阇醯樹坻膩迦毗羅娑毗羅娑毗羅娑毗羅娑　毗賴阇　毗賴阇　劫婆摩訶劫婆醯　利嘻隸嘻隸阿　那婆坻那婆坻曇摩檀那阇那阿婆羅彌隸絁阿羅軍陀羅　波食毗婆坻那　帝隸婆凡羯摩叉裔婆羅咄頗婆　富婁沙多凡阿三摩　三摩三摩　毗坻　若多陀　阿竭陀莎訶』

「爾時，世尊即為大眾說陀羅尼，五百婇女聞已即得男子之身。復有無量人天諸女，亦受男子身，及得不退菩提之心，永斷一切決定女業。

「善男子！爾時夫人聞是持已，所將八萬四千女人亦轉女身得男子身。復有無量人天婦女，亦轉女身得男子身。爾時，聖王以四天下委付千子，與無量人出家修道。

「爾時，復有無量諸天，各作是念：『轉輪聖王以何因緣舍國出家？』復相謂言：『此界如來演說妙法，以法力故女轉為男。有人出家能施袈裟，為諸白衣說人天樂，壞三惡苦滅一切有，摧諸魔業令魔受苦，魔既受苦不樂聽法。大幻師者，謂香功德沙門是也。』復有說言：『當知沙門即是魔也。何以故？能轉女身得男子身。』

「時有大臣名曰善行，作如是言：『我諸婦女悉為男子，汝等無量妻妾諸女，亦捨本形受男子身，剃除鬚髮被著袈裟，咸皆歸向屬彼沙門，唯我

【現代漢語翻譯】 現代漢語譯本 遮婆坻（一種咒語）呵暮阿陀舍尼（一種咒語）婆隸跋坻（一種咒語）婆師久摩羯（一種咒語）摩樹坻（一種咒語）羯阇醯阇醯樹坻膩迦毗羅娑毗羅娑毗羅娑毗羅娑（均為咒語）毗賴阇（一種咒語）毗賴阇（一種咒語）劫婆摩訶劫婆醯（一種咒語）利嘻隸嘻隸阿（一種咒語）那婆坻那婆坻曇摩檀那阇那阿婆羅彌隸絁阿羅軍陀羅（均為咒語）波食毗婆坻那（一種咒語）帝隸婆凡羯摩叉裔婆羅咄頗婆（均為咒語）富婁沙多凡阿三摩（一種咒語）三摩三摩（一種咒語）毗坻（一種咒語）若多陀（一種咒語）阿竭陀莎訶（一種咒語）。

那時，世尊即為大眾宣說陀羅尼（總持，一種咒語），五百婇女聽聞后立即獲得男子之身。又有無量人天諸女，也受男子之身，並得到不退轉的菩提之心，永遠斷絕一切註定為女身的業報。

『善男子！』那時夫人聽聞這個陀羅尼后，她所帶領的八萬四千女人也轉為男子之身。又有無量人天婦女，也轉為男子之身。那時，聖王將四天下託付給他的千子，與無量人一起出家修道。

那時，又有無量諸天，各自這樣想：『轉輪聖王因為什麼因緣捨棄國家出家？』他們又互相說道：『這個世界如來演說微妙的佛法，因為佛法的力量，女子可以轉為男子。有人出家能夠施捨袈裟，為那些在家的人宣說人天之樂，破除三惡道的痛苦，滅除一切有為的煩惱，摧毀各種魔的業力，使魔遭受痛苦，魔既然受苦就不喜歡聽聞佛法。所謂的大幻術師，指的就是擁有香功德的沙門。』又有人說：『應當知道沙門就是魔。為什麼呢？因為他能使女身轉為男身。』

當時有一位大臣名叫善行，這樣說道：『我的所有婦女都變成了男子，你們的無量妻妾諸女，也捨棄了原本的形體，受了男子之身，剃除了鬚髮，穿上了袈裟，都歸向了那個沙門，只有我』

【English Translation】 English version 『Cha-po-di (a mantra), Ha-mu-a-tuo-she-ni (a mantra), Po-li-ba-di (a mantra), Po-shi-jiu-mo-jie (a mantra), Mo-shu-di (a mantra), Jie-she-xi-jie-xi-shu-di-ni-jia-pi-luo-suo-pi-luo-suo-pi-luo-suo-pi-luo-suo (all mantras), Pi-lai-zhe (a mantra), Pi-lai-zhe (a mantra), Jie-po-mo-he-jie-po-xi (a mantra), Li-xi-li-xi-li-a (a mantra), Na-po-di-na-po-di-tan-mo-tan-na-zhe-na-a-po-luo-mi-li-shi-a-luo-jun-tuo-luo (all mantras), Po-shi-pi-po-di-na (a mantra), Di-li-po-fan-jie-mo-cha-yi-po-luo-duo-po-po (all mantras), Fu-lou-sha-duo-fan-a-san-mo (a mantra), San-mo-san-mo (a mantra), Pi-di (a mantra), Ruo-duo-tuo (a mantra), A-jie-tuo-sha-he (a mantra).』

At that time, the World Honored One then spoke the Dharani (a type of mantra) for the assembly, and upon hearing it, the five hundred palace women immediately obtained male bodies. Furthermore, countless women from humans and devas also received male bodies, and attained the unretreating mind of Bodhi, forever severing all karmic destinies of being a woman.

『Good man!』 At that time, the lady, upon hearing this Dharani, also caused the eighty-four thousand women she led to transform into male bodies. Furthermore, countless women from humans and devas also transformed into male bodies. At that time, the Holy King entrusted the four continents to his thousand sons, and together with countless people, left home to cultivate the Way.

At that time, countless devas each thought: 『For what reason did the Holy King who turns the wheel leave his kingdom to become a monk?』 They then said to each other: 『The Tathagata in this world expounds the wonderful Dharma, and through the power of the Dharma, women can transform into men. Someone who leaves home can give alms of robes, and for those who are at home, he speaks of the joys of humans and devas, breaks the suffering of the three evil paths, extinguishes all conditioned afflictions, destroys the karmic actions of demons, causing demons to suffer. Since demons suffer, they do not like to hear the Dharma. The so-called great illusionist refers to the Shramana who possesses the merit of fragrance.』 Some also said: 『It should be known that the Shramana is a demon. Why? Because he can transform a female body into a male body.』

At that time, there was a minister named Good Conduct, who said: 『All my women have become men, and your countless wives and concubines have also abandoned their original forms and received male bodies, shaved their beards and hair, put on robes, and all have turned towards that Shramana, only I』

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一己獨住不往。我等當舍是國土去，永不見聞是大惡人。』爾時，諸人聞是語已，唱言：『善哉！我今若欲不見不聞，遠離惡沙門者，當入深山。』

「爾時，諸人既入山已，舍家修集婆羅門法，作如是言：『無有解脫、無善惡果。此世今有一沙門出，宣說斷見。說于魔業欺誑眾生，是大幻師。若人往見聽其所說，親近禮拜供養恭敬，心即狂亂無所曉知，剔除鬚髮被著袈裟，舍家所有受乞食制，住于冢間受一食法。于生死中生厭離想，不樂受於五欲之樂，及諸香華瓔珞伎樂，不樂宣說世間之事，具足如是諸不善法，說斯斷見行於魔業，是諸眾生之大怨仇，教化無量無邊眾生，令生斷見，若不見聞得大利益。』

「時，華目比丘聞無量人生大邪見，即作是念：『我若不能調伏如是邪見眾生，云何當得阿耨多羅三藐三菩提？』時華目比丘，即便往請香功德佛，與無量比丘僧，周遍國土城邑聚落處處說法。所謂遠離惡法，修進善法，或說大乘，或緣覺乘及聲聞乘，或沙門果，或比丘戒，或優婆塞戒，或說三歸，或復演說轉女身法，或說寶幢陀羅尼門，或說十善。說是法時破除無量眾生疑網生於善心，發於阿耨多羅三藐三菩提心，令無量眾生來至佛所。唯除一人善行大臣，向彼華目發惡誓願：『汝若未來成無上道

【現代漢語翻譯】 現代漢語譯本：'我們應該獨自居住，不要再與他來往。我們應當捨棄這個國土離開，永遠不要再見到或聽到這個惡人。' 當時，這些人聽到這話后，都說：'太好了！如果我們想要不見不聞，遠離這個惡沙門，就應當進入深山。' 當時，這些人進入山中后，捨棄家庭，修習婆羅門法，並說：'沒有解脫，沒有善惡報應。現在世上出現一個沙門，宣揚斷滅見。他所說的都是魔的伎倆，欺騙眾生，是個大幻術師。如果有人去見他，聽他所說，親近禮拜供養恭敬他，心就會狂亂，什麼都不知道，剃除鬚髮，披上袈裟，捨棄所有家產，接受乞食的制度，住在墳墓間，奉行一日一食的規矩。他們對生死產生厭離的想法，不樂於享受五欲之樂，以及各種香花瓔珞伎樂，不樂於談論世間的事情，具備了這些不善的法，宣揚這種斷滅見，行使魔的伎倆，是所有眾生的大仇敵，教化無量無邊的眾生，使他們產生斷滅見，如果不見不聞，就能得到大利益。' 當時，華目(Huamu)比丘聽到無量眾生生起大邪見，就想：'如果我不能調伏這些邪見眾生，怎麼能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）呢？' 當時，華目比丘就去請香功德佛(Xianggongde Fo)，與無量比丘僧一起，周遊各個國土城邑聚落，到處說法。所說的內容是遠離惡法，修習善法，或者說大乘(Mahayana)，或者說緣覺乘(Pratyekabuddhayana)和聲聞乘(Sravakayana)，或者說沙門果(sramana-phala)，或者說比丘戒(bhiksu-sila)，或者說優婆塞戒(upasaka-sila)，或者說三歸(tri-sarana)，或者演說轉女身法，或者說寶幢陀羅尼門(ratna-ketu-dharani-mukha)，或者說十善(dasa-kusala)。在說法的時候，破除了無量眾生的疑惑，使他們生起善心，發起阿耨多羅三藐三菩提心，使無量眾生來到佛的身邊。只有一位善行大臣，向華目發了惡誓願：'你如果未來成就無上道'

【English Translation】 English version: 'We should live alone and not associate with him. We should abandon this country and leave, never to see or hear of this evil person again.' At that time, when these people heard these words, they all said: 'Excellent! If we wish to neither see nor hear, and to stay away from this evil sramana, we should go into the deep mountains.' At that time, after these people had entered the mountains, they abandoned their homes and practiced the Brahmanical dharma, saying: 'There is no liberation, no karmic consequences of good or evil. Now a sramana has appeared in the world, proclaiming annihilationism. What he says are the tricks of Mara, deceiving sentient beings; he is a great illusionist. If people go to see him, listen to what he says, approach him, bow to him, make offerings to him, and respect him, their minds will become confused, they will know nothing, they will shave their heads and beards, wear the kasaya robe, abandon all their possessions, accept the practice of begging for food, live in cemeteries, and follow the rule of eating one meal a day. They develop a sense of aversion to birth and death, do not enjoy the pleasures of the five desires, nor various fragrant flowers, necklaces, and music, and do not like to talk about worldly matters. They possess all these unwholesome qualities, proclaim this annihilationism, practice the tricks of Mara, and are the great enemies of all sentient beings, teaching countless sentient beings, causing them to develop annihilationism. If one neither sees nor hears of him, one will gain great benefit.' At that time, the Bhiksu Huamu (Flower Eye) heard that countless sentient beings had developed great wrong views, and he thought: 'If I cannot subdue these sentient beings with wrong views, how can I attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' At that time, Bhiksu Huamu went to invite the Buddha Xianggongde (Fragrant Merit), and together with countless bhiksu sangha, they traveled throughout the countries, cities, and villages, preaching the Dharma everywhere. What they preached was to stay away from evil dharmas and cultivate good dharmas, or they preached the Mahayana (Great Vehicle), or the Pratyekabuddhayana (Vehicle of Solitary Buddhas) and Sravakayana (Vehicle of Hearers), or the sramana-phala (fruits of a sramana), or the bhiksu-sila (precepts of a bhiksu), or the upasaka-sila (precepts of an upasaka), or the tri-sarana (Three Refuges), or they expounded the method of transforming a woman's body, or the ratna-ketu-dharani-mukha (the gate of the jewel banner dharani), or the dasa-kusala (ten good deeds). While preaching the Dharma, they broke through the doubts of countless sentient beings, causing them to develop good minds, and to generate the mind of anuttara-samyak-sambodhi, causing countless sentient beings to come to the Buddha. Only one minister of good conduct made an evil vow to Huamu: 'If you attain the unexcelled path in the future'

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，我當於汝成佛國土而作惡魔，詣菩提樹作大恐怖。若成佛已，當壞汝法。若我于汝生信心者，汝便當與我受記莂。』

「諸善男子！爾時比丘，即我身是；夫人善見，即彌勒是；善行大臣，魔波旬是。波旬！汝于爾時發是誓願：『若於我所生信心者，當與受記。』是故我今稱汝本願，與受阿耨多羅三藐三菩提記。波旬！汝于往昔香功德所禮拜供養，以是善根，我今與汝授菩提記。」說是法時，五百婇女得男子身，無量眾生，以三乘法，而得調伏。◎

大方等大集經寶幢分中魔調伏品第三

爾時，世界百億魔王悉來集聚，至波旬所。波旬語諸魔王言：「諸善男子！汝等知不？有釋種子出現於世作大幻術，六年苦行趣菩提樹。我于爾時，將領三萬六千億眾，至於彼所，然我盡力，乃至不能動金剛座。爾時瞿曇，于菩提樹成就幻術，以幻力故，令此三千大千世界六種震動，使我眷屬顛倒墮落如樹拔根。當爾之時，釋子成就無相幻術，以幻力故，十方智人悉皆歸屬，推求瞿曇所度眾生，心相所在莫知其處。若有人能至心歸依，盡力不能動其一毛，不可誑惑不可怖畏。我今婇女五百之眾，及諸眷屬悉復歸向，而我不能遮止動轉。汝等今者福德弘大，多有幻力，若能有心見助佐者，然後我能壞彼釋子斷絕其命

【現代漢語翻譯】 『我將會在你成佛的國土中成為惡魔，前往菩提樹製造巨大的恐怖。如果我成佛了，我將破壞你的佛法。如果我對你生起信心，你就應當給我授記。』 『諸位善男子！那時那位比丘，就是我的前身；那位善見夫人，就是彌勒（Maitreya，未來佛）的前身；那位善行大臣，就是魔波旬（Mara Papiyas，欲界第六天之主）的前身。波旬！你那時發下這樣的誓願：『如果有人對我生起信心，就應當給他授記。』因此，我現在稱念你過去的誓願，給你授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記。波旬！你過去以香功德所禮拜供養，憑藉這些善根，我現在給你授菩提記。』當佛陀說此法時，五百位婇女轉為男子身，無數眾生通過三乘佛法（Triyana，聲聞乘、緣覺乘、菩薩乘）而得到調伏。 《大方等大集經》寶幢分中魔調伏品第三 當時，百億魔王聚集在一起，來到波旬的住所。波旬對眾魔王說：『諸位善男子！你們知道嗎？有一位釋迦（Sakya，釋迦族）的後裔出現在世間，施展巨大的幻術，經過六年苦行前往菩提樹。那時，我率領三萬六千億眷屬來到那裡，但我竭盡全力，甚至無法撼動金剛座。那時，瞿曇（Gautama，釋迦牟尼佛的姓）在菩提樹下成就了幻術，憑藉幻力，使這三千大千世界發生六種震動，使我的眷屬顛倒墮落，如同樹木被連根拔起。當時，釋子（釋迦牟尼佛）成就了無相幻術，憑藉幻力，十方有智慧的人都歸順於他，探求瞿曇所度化的眾生，卻不知他們的心在何處。如果有人能至誠歸依他，即使竭盡全力也無法動搖他的一根毫毛，無法欺騙迷惑，也無法使他恐懼。現在，我的五百位婇女和所有眷屬都再次歸向他，而我卻無法阻止他們的轉變。你們現在福德廣大，擁有強大的幻力，如果有人能真心幫助我，我才能摧毀那位釋子，斷絕他的性命。』

【English Translation】 'I will become a demon in your Buddha-land, and go to the Bodhi tree to create great terror. If I become a Buddha, I will destroy your Dharma. If I develop faith in you, you should give me a prophecy of Buddhahood.' 'Good men! At that time, that Bhikkhu (monk) was my past self; that Lady Good-Sight was Maitreya (the future Buddha); and that Minister Good-Conduct was Mara Papiyas (the lord of the sixth heaven of the desire realm). Papiyas! You made this vow at that time: 『If anyone develops faith in me, they should be given a prophecy.』 Therefore, I now acknowledge your past vow and give you the prophecy of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Papiyas! In the past, you made offerings with the merit of incense, and with these good roots, I now give you the prophecy of Buddhahood.' When the Buddha spoke this Dharma, five hundred consorts transformed into men, and countless beings were tamed through the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). The Third Chapter on Taming Mara, from the Jewel Banner Section of the Mahavaipulya Mahasamghata Sutra At that time, a hundred billion Mara kings gathered and came to Papiyas's place. Papiyas said to the Mara kings: 'Good men! Do you know? A descendant of the Sakya (the Sakya clan) has appeared in the world, performing great illusions, and after six years of ascetic practice, he is going to the Bodhi tree. At that time, I led thirty-six trillion followers to that place, but I tried my best and could not even move the Vajra seat. At that time, Gautama (the family name of Shakyamuni Buddha) achieved illusions under the Bodhi tree, and with the power of illusion, he caused the three thousand great thousand worlds to shake in six ways, causing my followers to fall upside down, like trees uprooted. At that time, the Sakya son (Shakyamuni Buddha) achieved formless illusions, and with the power of illusion, all the wise people of the ten directions submitted to him, seeking the beings that Gautama had saved, but they did not know where their minds were. If someone can sincerely take refuge in him, even if they try their best, they cannot move a single hair of his, cannot deceive or confuse him, and cannot make him afraid. Now, my five hundred consorts and all my followers have turned to him again, and I cannot stop their transformation. You now have great merit and powerful illusions. If anyone can sincerely help me, then I can destroy that Sakya son and cut off his life.'

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，亦能摧破諸歸依者，滅沙門法增長魔業。爾時，我當受無上樂。」

爾時，有魔名曰親近，即作是言：「彼釋子者，悉已成就無量功德，功德莊嚴智慧莊嚴，不住諸有悉能調伏一切眾生，能壞種種眾苦煩惱身凈心凈，汝等不能起惡加害。」

波旬言：「我諸眷屬為彼釋子之所誑惑，汝等若不作方便者，如是世界不久當空。」

復有魔言：「如來不住一切諸有心凈身凈，遠離一切諸惡煩惱，於三界中而得解脫。一切有為不能繫縛，是故名為無上寂靜。如是寂靜誰能毀害？」

波旬言：「若欲界中所有眾生，貪著五欲歸釋子者，是人則能破壞四魔。是等惡人若不治者，汝等云何能治欲界？」

復有魔言：「彼釋子者如幻如炎，不可宣說無有處所、無諸障礙，如是之人云何可害？」

波旬言：「釋子於此欲界之中，受食供養誑惑眾生，我當云何而不治耶？」

復有魔言：「我今所有神通之力，及我眷屬神通之力，不及釋子神通之力十六分中一。我當云何而能加害？」

波旬言：「若彼瞿曇入城乞食，我當方便令其終日不得一粒，當放大石罵辱使瞋，我唯一己猶望能辦，況于汝等多諸眷屬！」

復有魔言：「設使造作如是等事加彼釋子，不能令彼生瞋喜心。若不瞋

【現代漢語翻譯】 現代漢語譯本：'也能摧毀那些皈依者，滅絕沙門（出家修行者）的教法，增長魔的勢力。那時，我將享受無上的快樂。' 當時，有一個魔名叫親近，他這樣說：'那些釋子（佛陀的弟子）都已經成就了無量的功德，功德莊嚴，智慧莊嚴，不住于任何存在，能夠調伏一切眾生，能夠摧毀各種痛苦和煩惱，身心清凈，你們不能對他們作惡加害。' 波旬（魔王）說：'我的眷屬都被那些釋子所迷惑，你們如果不採取措施，這個世界不久就會空無一人。' 又有一個魔說：'如來（佛陀）不住於一切存在，心清凈，身清凈，遠離一切惡和煩惱，在三界中獲得解脫。一切有為法都不能束縛他，所以被稱為無上寂靜。這樣的寂靜，誰能毀壞呢？' 波旬說：'如果欲界中的所有眾生，貪戀五欲而皈依釋子，這些人就能破壞四魔。如果這些惡人不加以懲治，你們又如何能治理欲界呢？' 又有一個魔說：'那些釋子如幻如焰，不可言說，沒有固定的處所，沒有障礙，這樣的人怎麼能傷害呢？' 波旬說：'釋子在這個欲界中，接受食物供養，迷惑眾生，我怎麼能不懲治他們呢？' 又有一個魔說：'我現在所有的神通之力，以及我的眷屬的神通之力，都比不上釋子神通之力的十六分之一。我怎麼能加害他們呢？' 波旬說：'如果那個瞿曇（佛陀）進城乞食，我將設法讓他整天都得不到一粒食物，我會放出大石頭，辱罵他，讓他生氣。我一個人都希望能做到，更何況你們這麼多眷屬！' 又有一個魔說：'即使做了這些事來加害那個釋子，也不能讓他產生嗔恨或喜悅的心。如果不嗔恨'

【English Translation】 English version: 'and also destroy those who take refuge, extinguish the teachings of the Shramanas (ascetics), and increase the power of Mara. At that time, I will enjoy supreme bliss.' At that time, there was a Mara named Close, who said, 'Those Shakyans (Buddha's disciples) have already achieved immeasurable merits, adorned with merit and wisdom, not dwelling in any existence, able to subdue all sentient beings, able to destroy all kinds of suffering and afflictions, with pure body and mind. You cannot do evil to harm them.' Papiyas (Mara) said, 'My retinue is all deluded by those Shakyans. If you do not take measures, this world will soon be empty.' Another Mara said, 'The Tathagata (Buddha) does not dwell in any existence, with a pure mind and a pure body, far from all evil and afflictions, and has attained liberation in the three realms. All conditioned things cannot bind him, therefore he is called supreme tranquility. Who can destroy such tranquility?' Papiyas said, 'If all sentient beings in the desire realm, clinging to the five desires, take refuge in the Shakyans, these people will be able to destroy the four Maras. If these evil people are not punished, how can you govern the desire realm?' Another Mara said, 'Those Shakyans are like illusions and flames, indescribable, without a fixed place, without obstacles. How can such people be harmed?' Papiyas said, 'The Shakyans, in this desire realm, receive food offerings and delude sentient beings. How can I not punish them?' Another Mara said, 'The power of my supernatural abilities, and the supernatural abilities of my retinue, are not even one-sixteenth of the power of the Shakyans' supernatural abilities. How can I harm them?' Papiyas said, 'If that Gautama (Buddha) enters the city to beg for food, I will devise a way to make him not get a single grain of food all day. I will release large stones and insult him to make him angry. I alone hope to accomplish this, let alone you, my many retinue!' Another Mara said, 'Even if you do such things to harm that Shakyan, you cannot make him generate anger or joy. If not angry'

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喜云何可害？」

波旬言：「彼釋子者有大智慧，以智力故瞋處不瞋喜處不喜，修集大慈大悲之心，于諸眾生平等無二，是故於我不生瞋喜。」

復有魔言：「若為三界所繫縛者，我則能害。彼釋子者，不為三界之所繫縛，我何能害？」

波旬復言：「汝等若能隨我計者，害彼不難，汝等悉作比丘、比丘尼、優婆塞、優婆夷像，至諸國土城邑聚落，向諸國王大臣長者，作如是言：『我等已屬沙門瞿曇，沙門瞿曇實非沙門空言沙門，非婆羅門虛自稱言是婆羅門。實非持戒現持戒相，真實破戒不異凡夫。汝等若信。善哉，善哉！如其不信，七日之後當雨大石、猛火、利刀。』作是言已，便當于空而降雨之。若作如是種種方便，瞿曇眷屬將壞不久。」時諸魔王咸言：「善哉！」

爾時，諸魔各自莊嚴，莊嚴畢已，趣向鴦伽摩伽陀國。爾時，波旬所有一切弊惡眷屬，悉莊嚴已趣向雪山。

時雪山中有一仙人，名曰光味，眷屬五百悉具五通。波旬到已頭面禮敬，作如是言：「沙門瞿曇悉壞一切異見外道，處在大眾宣說是言：『一切眾生中實無沙門及婆羅門。』大德！若能與我俱至摩伽陀國，我則能壞沙門瞿曇。沙門瞿曇殊不能與大德論議捔試神力。沙門瞿曇若摧滅已，一切眾生悉當恭敬供養于汝

【現代漢語翻譯】 「喜悅如何能夠傷害他呢？」 波旬說：「那些釋迦牟尼的弟子有大智慧，因為有智慧的力量，在應該嗔怒的時候不嗔怒，在應該喜悅的時候不喜悅，修習廣大的慈悲之心，對於一切眾生平等沒有分別，所以他們對我不會產生嗔怒或喜悅。」 又有魔說：「如果被三界束縛的人，我就可以傷害他們。那些釋迦牟尼的弟子，不被三界所束縛，我怎麼能傷害他們呢？」 波旬又說：「你們如果能按照我的計劃行事，傷害他們並不難。你們都變成比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）的形象，到各個國家、城市、村落，對那些國王、大臣、長者說：『我們已經歸屬於沙門瞿曇（釋迦牟尼佛），沙門瞿曇實際上不是沙門，只是空口說自己是沙門，不是婆羅門（古印度祭司階層）卻虛假地自稱是婆羅門。實際上沒有持戒卻裝作持戒的樣子，真實地破戒和凡夫沒有區別。你們如果相信，那就太好了！如果你們不相信，七天之後就會降下大石頭、猛火、利刀。』說完這些話，就應該在空中降下這些東西。如果用這樣的種種方法，瞿曇的眷屬很快就會被摧毀。」當時，眾魔王都說：「好啊！」 這時，眾魔各自打扮，打扮完畢后，前往鴦伽（古印度地名）和摩伽陀（古印度地名）國。當時，波旬所有邪惡的眷屬，都打扮完畢后前往雪山。 當時，雪山中有一位仙人，名叫光味，他的五百名眷屬都具有五神通。波旬到達后，向他頂禮，說道：「沙門瞿曇摧毀了一切異見外道，在大眾中宣說：『一切眾生中實際上沒有沙門和婆羅門。』大德！如果能和我一起去摩伽陀國，我就能摧毀沙門瞿曇。沙門瞿曇絕對不能和大德辯論、比試神力。沙門瞿曇如果被摧毀，一切眾生都會恭敬供養您。」

【English Translation】 'How can joy harm him?' Pāpīyas (Mara) said, 'Those disciples of Śākyamuni have great wisdom. Because of the power of their wisdom, they do not get angry where they should be angry, nor do they rejoice where they should rejoice. They cultivate great compassion and kindness, and they are equal and without discrimination towards all beings. Therefore, they do not generate anger or joy towards me.' Another demon said, 'If those who are bound by the three realms (desire realm, form realm, formless realm) are bound, then I can harm them. Those disciples of Śākyamuni are not bound by the three realms, how can I harm them?' Pāpīyas (Mara) said again, 'If you can follow my plan, harming them is not difficult. You should all transform into the forms of monks (bhikṣu), nuns (bhikṣuṇī), laymen (upāsaka), and laywomen (upāsikā), and go to various countries, cities, and villages. Tell the kings, ministers, and elders, 「We have already belonged to Śramaṇa Gautama (Buddha). Śramaṇa Gautama is not actually a Śramaṇa, he just falsely claims to be a Śramaṇa. He is not a Brahmin (priestly class in ancient India) but falsely claims to be a Brahmin. He does not actually uphold the precepts but pretends to uphold them. He actually breaks the precepts and is no different from ordinary people. If you believe this, then that is excellent! If you do not believe it, after seven days, large stones, fierce fire, and sharp knives will rain down.」 After saying this, you should cause these things to rain down from the sky. If you use these various methods, the followers of Gautama will soon be destroyed.' At that time, all the demon kings said, 'Excellent!' At that time, the demons each adorned themselves. After adorning themselves, they went towards the countries of Aṅga (ancient Indian region) and Magadha (ancient Indian region). At that time, all of Pāpīyas's (Mara) evil retinue, after adorning themselves, went towards the Himalayas. At that time, in the Himalayas, there was an immortal named Light Taste (Guang Wei), and his five hundred followers all possessed the five supernatural powers. Pāpīyas (Mara), having arrived, bowed his head in reverence and said, 'Śramaṇa Gautama has destroyed all the heterodox views of the outsiders. In the assembly, he proclaims, 「Among all beings, there are actually no Śramaṇas or Brahmins.」 Great Virtue! If you can go with me to the country of Magadha, I will be able to destroy Śramaṇa Gautama. Śramaṇa Gautama is absolutely unable to debate or compete in supernatural powers with Great Virtue. If Śramaṇa Gautama is destroyed, all beings will respectfully make offerings to you.'

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。」爾時，波旬作是語已，還來向于無量魔眾廣說上事。

時有一魔復作是言：「瞿曇沙門入王舍城乞食之時，我當於其中路而作師子虎狼羅剎惡鬼等像，令彼見已生怖畏心，既生怖畏不能論議現神通力。」

復有魔言：「我當於彼虛空之中，降雨大石壞破瞿曇。」

復有魔言：「我當詐作瞿曇弟子，既為弟子當得親近，得親近已當斷其命。」

復有魔言：「我當現作長者之像設食請之，彼若受請我當害之。」

復有魔言：「我當現作淫女之像，至諸王所云彼瞿曇與我交通。」

復有魔言：「我當至彼瞿曇沙門，現壞其身而為七分，汝等當言：『如此尸者瞿曇所殺。』」

復有魔言：「我當於彼虛空之中，大聲唱言沙門瞿曇是大惡人。若有男女供養之者，命終當生阿鼻地獄。」

爾時世尊知魔心已，變此三千大千世界悉為金剛，以遮石雨、火雨、刀雨，悉令眾生眼不睹見如是魔業。

爾時世尊四大弟子，入王舍城次第乞食。時舍利弗從東門入，中路值遇五百魔子執持刀杖，語舍利弗：「汝若歌舞，善哉，善哉！如其不者當斷汝命。」

舍利弗言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

時舍利弗，即說偈

【現代漢語翻譯】 現代漢語譯本：那時，波旬說完這些話后，回到無量魔眾那裡，廣泛地講述了上面的事情。 當時，有一個魔又這樣說：『當喬達摩沙門（Gautama，釋迦牟尼佛的尊稱）進入王舍城乞食時，我應當在途中變成獅子、老虎、狼、羅剎（Rakshasa，惡鬼）等形象，使他看見后產生恐懼之心，既然產生恐懼就不能談論佛法，也不能顯現神通之力。』 又有一個魔說：『我應當在虛空中降下大石頭，砸壞喬達摩。』 又有一個魔說：『我應當假裝成喬達摩的弟子，既然成為弟子就能親近他，親近之後就斷他的性命。』 又有一個魔說：『我應當變成長者的形象，設宴請他，他如果接受邀請，我就要害他。』 又有一個魔說：『我應當變成**的形象，到各位國王那裡說喬達摩與我通姦。』 又有一個魔說：『我應當到喬達摩沙門那裡，當場毀壞他的身體，使之成為七塊，你們應當說：『這個屍體是喬達摩殺的。』 又有一個魔說：『我應當在虛空中大聲喊叫，說沙門喬達摩是大惡人。如果有男女供養他，死後應當墮入阿鼻地獄（Avici，佛教中最底層的地獄）。』 那時，世尊（Bhagavan，佛的尊稱）知道魔的心思后，將這三千大千世界都變成金剛，用來遮擋石頭雨、火雨、刀雨，使一切眾生都看不見這些魔的作為。 那時，世尊的四大弟子進入王舍城依次乞食。當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）從東門進入，在路上遇到五百魔子，他們拿著刀杖，對舍利弗說：『你如果唱歌跳舞，那就太好了！如果不是這樣，就斷你的性命。』 舍利弗說：『好啊！童子們！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，舍利弗就說了偈語

【English Translation】 English version: Then, Mara, having spoken these words, returned to the immeasurable demon assembly and extensively recounted the aforementioned matters. At that time, one demon further said, 'When the Shramana Gautama (Gautama, an honorific title for Shakyamuni Buddha) enters Rajagriha to beg for alms, I shall transform myself into the forms of lions, tigers, wolves, Rakshasas (Rakshasa, a type of evil spirit), and other such beings in his path, causing him to feel fear upon seeing them. Having felt fear, he will be unable to discuss the Dharma or manifest his supernatural powers.' Another demon said, 'I shall cause large stones to rain down from the sky, destroying Gautama.' Another demon said, 'I shall pretend to be a disciple of Gautama. Having become a disciple, I will be able to get close to him, and having gotten close, I shall take his life.' Another demon said, 'I shall appear in the form of an elder and invite him to a feast. If he accepts the invitation, I shall harm him.' Another demon said, 'I shall appear in the form of a ** and go to the kings, saying that Gautama has had relations with me.' Another demon said, 'I shall go to the Shramana Gautama and destroy his body on the spot, making it into seven pieces. You all should say, 「This corpse was killed by Gautama.」' Another demon said, 'I shall loudly proclaim in the sky that the Shramana Gautama is a great evil person. If any men or women make offerings to him, they shall be reborn in Avici hell (Avici, the lowest level of hell in Buddhism) after death.' At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha), knowing the thoughts of the demons, transformed the entire three thousand great thousand worlds into diamond, using it to block the rain of stones, fire, and swords, so that all beings could not see these demonic acts. At that time, the four great disciples of the Bhagavan entered Rajagriha to beg for alms in turn. Then, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) entered from the east gate and encountered five hundred demon sons on the road, who were holding swords and staffs. They said to Sariputra, 'If you sing and dance, that would be excellent! If not, we shall take your life.' Sariputra said, 'Very well! Young men! I shall now sing, and you should dance.' The demon sons said, 'Excellent! Great One!' At that time, Sariputra then spoke a verse.

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言：

「我今不求陰界入，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時舍利弗說是偈已，復說陀羅尼句：

「婆呵羅(一)　婆呵羅(二)　婆羅婆呵啰(三)　摩利至嘙羅呵(四)　薩陀婆啰呵(五)　阿摩[(口*皮)/女]呵啰(六)　莎呵(七)」

時舍利弗說是陀羅尼已，五百魔子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切魔之惡業。」

爾時，大德大目犍連從南門入，中路亦值五百魔子手執刀杖，語目連言：「汝若歌舞，善哉，善哉！如其不者當斷汝命。」

目連答言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

爾時，目連即說偈言：

「我今不求陰界入，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時目犍連說是偈已，復說此陀羅尼句：

「阿[(口皮)/女]摩(一)　阿[(口皮)/女]摩(二)　摩啰拏(三)　啰阇(四)　阇呵奢(五)　摩咃(六)　奢摩咃(七)　奢摩咃(八)　伽伽那[(口*皮)/女]摩(九)　莎呵(十)」

時目犍連說是陀羅尼已，五百魔

【現代漢語翻譯】 現代漢語譯本： 說： 『我今不尋求進入陰界（指輪迴），因為在無量世中被迷惑所欺騙。如果有人追求這樣的法，這個人終究不能得到解脫。』 當時，舍利弗說完這偈頌后，又說了陀羅尼咒語： 『婆呵羅(一)（無意義） 婆呵羅(二)（無意義） 婆羅婆呵啰(三)（無意義） 摩利至嘙羅呵(四)（無意義） 薩陀婆啰呵(五)（無意義） 阿摩[(口皮)/女]呵啰(六)（無意義） 莎呵(七)（成就）』 當時，舍利弗說完這陀羅尼后，五百魔子內心得到調伏。得到調伏后，他們禮拜懺悔，並立即說道：『大德！我們現在應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），歸依三寶（佛、法、僧），捨棄一切魔的惡業。』 這時，大德大目犍連從南門進入，在路上也遇到五百魔子手持刀杖，他們對目連說：『你如果歌舞，那就太好了！如果不是這樣，就斷你的命。』 目連回答說：『好啊！童子們！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，目連就說了偈頌： 『我今不尋求進入陰界（指輪迴），因為在無量世中被迷惑所欺騙。如果有人追求這樣的法，這個人終究不能得到解脫。』 當時，目犍連說完這偈頌后，又說了這個陀羅尼咒語： 『阿[(口皮)/女]摩(一)（無意義） 阿[(口皮)/女]摩(二)（無意義） 摩啰拏(三)（無意義） 啰阇(四)（無意義） 阇呵奢(五)（無意義） 摩咃(六)（無意義） 奢摩咃(七)（無意義） 奢摩咃(八)（無意義） 伽伽那[(口皮)/女]摩(九)（無意義） 莎呵(十)（成就）』 當時，目犍連說完這陀羅尼后，五百魔子

【English Translation】 English version: Said: 'I do not now seek to enter the realm of the skandhas (referring to reincarnation), because I have been deluded and deceived in countless lifetimes. If anyone seeks such a dharma, that person will ultimately not attain liberation.' Then, after Śāriputra spoke this verse, he further recited the dhāraṇī mantra: 'Bha-ha-ra (1) (meaningless) Bha-ha-ra (2) (meaningless) Bha-ra-bha-ha-ra (3) (meaningless) Ma-li-zhi-po-ra-ha (4) (meaningless) Sa-tuo-bha-ra-ha (5) (meaningless) A-mo-[(mouthskin)/woman]-ha-ra (6) (meaningless) Svāhā (7) (accomplishment)' Then, after Śāriputra spoke this dhāraṇī, the minds of the five hundred demon sons were subdued. Having been subdued, they bowed in repentance and immediately said: 'Great Virtuous One! We shall now generate the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and complete enlightenment), take refuge in the Three Jewels (Buddha, Dharma, Sangha), and abandon all evil deeds of demons.' At that time, the Great Virtuous Mahāmaudgalyāyana entered from the south gate, and on the way, he also encountered five hundred demon sons holding swords and staffs. They said to Maudgalyāyana: 'If you sing and dance, that would be excellent! If not, we will cut off your life.' Maudgalyāyana replied: 'Good! Boys! I will now sing, and you should dance.' The demon sons said: 'Excellent! Great Virtuous One!' Then, Maudgalyāyana spoke the verse: 'I do not now seek to enter the realm of the skandhas (referring to reincarnation), because I have been deluded and deceived in countless lifetimes. If anyone seeks such a dharma, that person will ultimately not attain liberation.' Then, after Mahāmaudgalyāyana spoke this verse, he further recited this dhāraṇī mantra: 'A-[(mouthskin)/woman]-ma (1) (meaningless) A-[(mouthskin)/woman]-ma (2) (meaningless) Ma-ra-na (3) (meaningless) Ra-she (4) (meaningless) She-ha-she (5) (meaningless) Mo-ta (6) (meaningless) She-mo-ta (7) (meaningless) She-mo-ta (8) (meaningless) Ga-ga-na-[(mouthskin)/woman]-ma (9) (meaningless) Svāhā (10) (accomplishment)' Then, after Mahāmaudgalyāyana spoke this dhāraṇī, the five hundred demon sons

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子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切惡魔事業。」

爾時，彌多羅尼子從西門入，中路亦值五百魔子執持刀杖，語富樓那：「汝若歌舞，善哉，善哉！如其不者當斷汝命。」

富樓那言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

時，富樓那即說偈言：

「我今不求陰入界，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時富樓那說是偈已，復說此陀羅尼句：

「呿竭(口*皮)/女　呿竭(口*皮)/女　呿竭(口*皮)/女　茂遮濘(四)　茂遮濘(五)　阿跋多尼(六)　比跋多尼(七)　莎呵(八)」

時富樓那說是陀羅尼已，五百魔子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切惡魔事業。」

時須菩提從北門入，中路亦值五百魔子執持刀杖，語須菩提：「大德！汝若歌舞，善哉，善哉！如其不者當斷汝命。」

須菩提言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

時，須菩提即說偈

【現代漢語翻譯】 現代漢語譯本 彌多羅尼的兒子內心得到調伏，調伏之後便禮拜懺悔，並說道：『大德！我現在應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），歸依三寶，捨棄一切惡魔的事業。』 當時，彌多羅尼的兒子從西門進入，在路上也遇到了五百個魔子，他們手持刀杖，對富樓那說：『你如果歌舞，那就太好了！如果不然，我們就斷你的性命。』 富樓那說：『好啊！童子！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，富樓那便說了偈語： 『我今不再追求陰、入、界（構成世界的要素），因為在無量世中被它們迷惑。如果有人追求這樣的法，這個人終究不能得到解脫。』 富樓那說完偈語后，又說了這個陀羅尼（總持）的語句： 『呿竭(qiē jié)（一），呿竭(qiē jié)（二），呿竭(qiē jié)（三），茂遮濘(mào zhē nìng)（四），茂遮濘(mào zhē nìng)（五），阿跋多尼(ā bá duō ní)（六），比跋多尼(bǐ bá duō ní)（七），莎呵(suō hē)（八）。』 富樓那說完這個陀羅尼后，五百魔子的內心得到調伏，調伏之後便禮拜懺悔，並說道：『大德！我現在應當發起阿耨多羅三藐三菩提心，歸依三寶，捨棄一切惡魔的事業。』 當時，須菩提從北門進入，在路上也遇到了五百個魔子，他們手持刀杖，對須菩提說：『大德！你如果歌舞，那就太好了！如果不然，我們就斷你的性命。』 須菩提說：『好啊！童子！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，須菩提便說了偈語

【English Translation】 English version The son of Mitrarani, his mind being subdued, having been subdued, then bowed and repented, and said: 'Great Virtue! I now shall generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), take refuge in the Three Jewels, and abandon all the works of demons.' At that time, the son of Mitrarani entered from the west gate, and on the road also encountered five hundred demon sons, who were holding swords and staffs, and said to Purna: 'If you sing and dance, that would be excellent! If not, we will cut off your life.' Purna said: 'Good! Boys! I will now sing, and you should dance.' The demon sons said: 'Excellent! Great Virtue!' At that time, Purna then spoke the verse: 'I now do not seek the skandhas (aggregates), entrances, and realms (elements of the world), because I have been deluded by them in countless lifetimes. If anyone seeks such a dharma, that person will ultimately not attain liberation.' After Purna finished speaking the verse, he then spoke this Dharani (mantra) phrase: 'Khe-khe (one), Khe-khe (two), Khe-khe (three), Mo-cha-ning (four), Mo-cha-ning (five), A-ba-duo-ni (six), Bi-ba-duo-ni (seven), Svaha (eight).' After Purna finished speaking this Dharani, the minds of the five hundred demon sons were subdued, and having been subdued, they then bowed and repented, and said: 'Great Virtue! I now shall generate the mind of Anuttara-samyak-sambodhi, take refuge in the Three Jewels, and abandon all the works of demons.' At that time, Subhuti entered from the north gate, and on the road also encountered five hundred demon sons, who were holding swords and staffs, and said to Subhuti: 'Great Virtue! If you sing and dance, that would be excellent! If not, we will cut off your life.' Subhuti said: 'Good! Boys! I will now sing, and you should dance.' The demon sons said: 'Excellent! Great Virtue!' At that time, Subhuti then spoke the verse

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言：

「我今不求陰入界，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時須菩提說是偈已，復說此陀羅尼句：

「娑茂提(一)　比茂睼(二)　茂利蛇阇醯(三)　思隸(四)　思隸(五)　思隸(六)　婆思隸(七)　婆思隸(八)　啊[(口*皮)/女]思隸(九)　復多拘置思隸(十)　莎呵(十一)」

時須菩提說是陀羅尼已，五百魔子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切惡魔事業。」

爾時，世尊神通力故，令王舍城所有眾生一切皆見百由旬地。城四門中各各皆有一大弟子，其城中出一大蓮花，縱廣滿足二十五丈，琉璃為莖黃金為葉，金剛為須有無量葉，光明遠照，眾生皆見高出三丈。四天王處乃至阿迦膩吒天處，亦如是見高出三丈。

時蓮華中說如是偈，諸天世人隨處皆聞：

「此世界中一佛出，　　悉能摧伏一切魔， 　能轉無上妙法輪，　　調伏此間諸眾生。 　二足中尊能成就，　　憂婆提舍、拘律陀， 　能破二種煩惱根，　　佛欲來此調眾生。 　了知三世如掌果，　　具足三戒所說凈， 　遠離三垢愍一切，　　佛欲來此調眾生。 　具足如意無所畏，　

【現代漢語翻譯】 現代漢語譯本： 『我今不尋求進入陰界（陰界指五蘊，即色、受、想、行、識），因為在無量世中我被虛妄迷惑。如果有人尋求這樣的法，這個人終究不能得到解脫。』 當時，須菩提說完這偈頌后，又說了這個陀羅尼咒語： 『娑茂提(Samudita，意為興起) 比茂睼(Vimukti，意為解脫) 茂利蛇阇醯(Mulisadahi，意為根基穩固) 思隸(Siri，意為吉祥) 思隸(Siri，意為吉祥) 思隸(Siri，意為吉祥) 婆思隸(Bhasiri，意為光輝吉祥) 婆思隸(Bhasiri，意為光輝吉祥) 啊[(口*皮)/女]思隸(Abhisiri，意為殊勝吉祥) 復多拘置思隸(Putakotisiri，意為無數吉祥) 莎呵(Svaha，意為成就)』 當時，須菩提說完這個陀羅尼咒語后，五百魔子內心得到調伏。得到調伏后，他們禮拜懺悔，並說道：『大德！我們現在應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，意為無上正等正覺），歸依三寶（佛、法、僧），捨棄一切惡魔的事業。』 那時，世尊（佛陀）以神通力，使王舍城所有眾生都能看見百由旬（Yojana，古印度長度單位）的地面。城四門中，每一門都有一位大弟子。城中出現一朵大蓮花，縱橫寬廣有二十五丈，花莖是琉璃做的，花葉是黃金做的，花須是金剛做的，有無數的花葉，光明遠照，眾生都看見蓮花高出地面三丈。從四天王處（Caturmaharajika，欲界第一層天）乃至阿迦膩吒天處（Akanistha，色界頂層天），也同樣看見蓮花高出三丈。 當時，蓮花中說出這樣的偈頌，諸天和世人無論在何處都能聽到： 『在這個世界中，有一佛出世，能夠摧伏一切魔，能夠轉動無上微妙的法輪（Dharmacakra，佛陀的教法），調伏此間的眾生。二足中尊（佛陀）能夠成就憂婆提舍（Upadesa，教導）和拘律陀（Kuluta，一種樹名，此處可能指代某種教法），能夠破除兩種煩惱的根源，佛陀將要來到這裡調伏眾生。了知三世（過去、現在、未來）如同掌中的果實，具足三戒（戒、定、慧）所說的清凈，遠離三種垢染（貪、嗔、癡），憐憫一切眾生，佛陀將要來到這裡調伏眾生。具足如意，無所畏懼，』

【English Translation】 English version: 'I do not now seek to enter the realm of the skandhas (skandhas refer to the five aggregates: form, feeling, perception, mental formations, and consciousness), because in countless lifetimes I have been deluded by falsehood. If anyone seeks such a dharma, that person will ultimately not attain liberation.' At that time, after Subhuti spoke this verse, he further spoke this dharani mantra: 'Samudita (meaning arisen) Vimukti (meaning liberation) Mulisadahi (meaning firmly rooted) Siri (meaning auspicious) Siri (meaning auspicious) Siri (meaning auspicious) Bhasiri (meaning radiant auspicious) Bhasiri (meaning radiant auspicious) Abhisiri (meaning supreme auspicious) Putakotisiri (meaning countless auspicious) Svaha (meaning accomplishment)' At that time, after Subhuti spoke this dharani mantra, five hundred demon sons had their minds subdued. Having been subdued, they bowed in repentance and said: 'Great Virtuous One! We should now generate the mind of Anuttara-samyak-sambodhi (meaning unsurpassed, complete, and perfect enlightenment), take refuge in the Three Jewels (Buddha, Dharma, Sangha), and abandon all the works of demons.' At that time, due to the Buddha's supernatural power, all beings in Rajagriha could see the ground for a hundred yojanas (an ancient Indian unit of distance). At each of the four gates of the city, there was a great disciple. A large lotus flower appeared in the city, measuring twenty-five measures in length and width. The stem was made of lapis lazuli, the leaves were made of gold, and the stamens were made of diamond. There were countless leaves, and the light shone far and wide. All beings saw the lotus flower rise three measures above the ground. From the realm of the Four Heavenly Kings (Caturmaharajika, the first heaven of the desire realm) up to the Akanistha heaven (the highest heaven of the form realm), they also saw the lotus flower rise three measures. At that time, the lotus flower spoke this verse, which all gods and humans could hear wherever they were: 'In this world, a Buddha appears, who can subdue all demons, who can turn the unsurpassed and wondrous Dharma wheel (Dharmacakra, the Buddha's teachings), and who can tame the beings here. The Honored One among bipeds (the Buddha) can accomplish Upadesa (instruction) and Kuluta (a type of tree, possibly referring to a teaching here), can break the roots of two kinds of afflictions, and the Buddha is coming here to tame beings. Knowing the three times (past, present, and future) like a fruit in the palm of the hand, possessing the purity spoken of in the three precepts (morality, concentration, and wisdom), being free from the three defilements (greed, hatred, and delusion), and having compassion for all beings, the Buddha is coming here to tame beings. Possessing wish-fulfilling power and being fearless,'

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調伏四眾說四果， 　常樂說法真實義，　　聖師子王為我來。 　具足五力及五根，　　成就功德無礙智， 　無上世尊為眾生，　　修悲拔出三惡眾， 　調伏六根得上信，　　遠離六入修六念， 　具足六通真實語，　　世尊欲來調眾生。 　一切眾生煩惱縛，　　處闇不知解脫道， 　常行魔路不知實，　　貪著顛倒失智慧， 　不知此彼及生死，　　貪五欲故遠離禪， 　是故不能得解脫，　　不能修道報昔善。 　眾生不知生老死，　　是故不修三解脫； 　遠離一切施戒慧，　　是故不出三惡道。 　眾生若離五欲樂，　　親近如來聽正法， 　至心受持一偈義，　　是人解脫如先佛。」

又復，偈音聞於色界十六住處：

「若有修集清凈法，　　遠離諍訟修禪定， 　至心專念諸解脫，　　無有散亂壞煩惱。 　獲得十三忍辱法，　　遠離惡觸及亂心， 　出過一切生老死，　　修四無量諸禪定。 　永斷常見及斷見，　　過三惡道得正定， 　深觀無常無我樂，　　獲隨法忍如先佛。 　若欲舍樂如涕唾，　　觀一切空行無異， 　凈於法界及菩提，　　於法無礙如虛空。 　能壞四魔滅煩惱，　　修集正道諸方便， 　不畏邪見如師子，　　當親如來則獲之。」

出如是等偈音

【現代漢語翻譯】 現代漢語譯本 調伏四眾（比丘、比丘尼、優婆塞、優婆夷）宣說四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）， 常樂於宣說真實義理，聖師子王（佛陀）爲了我等而來。 具足五力（信力、精進力、念力、定力、慧力）和五根（信根、精進根、念根、定根、慧根）， 成就功德和無礙的智慧，無上世尊爲了眾生， 修習慈悲拔除三惡道（地獄、餓鬼、畜生）的眾生， 調伏六根（眼、耳、鼻、舌、身、意）而得到堅定的信仰，遠離六入（眼入、耳入、鼻入、舌入、身入、意入）修習六念（唸佛、念法、念僧、念戒、念施、念天）， 具足六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）說真實語，世尊將要來調伏眾生。 一切眾生被煩惱束縛，處於黑暗之中不知解脫之道， 常常行走在魔道上不知真實，貪著顛倒而失去智慧， 不知此世彼世以及生死輪迴，貪戀五欲（色、聲、香、味、觸）所以遠離禪定， 因此不能得到解脫，不能修道來回報過去的善行。 眾生不知生老病死，因此不修習三解脫門（空解脫門、無相解脫門、無愿解脫門）； 遠離一切佈施、持戒、智慧，因此不能脫離三惡道。 眾生如果遠離五欲之樂，親近如來聽聞正法， 至誠受持一偈的義理，這個人就能像過去的佛一樣得到解脫。

又，偈頌的聲音傳遍十六住處：

『如果有人修習清凈之法，遠離爭論，修習禪定， 至心專念各種解脫之法，沒有散亂，斷除煩惱。 獲得十三種忍辱之法，遠離惡觸和散亂的心， 超越一切生老病死，修習四無量心（慈、悲、喜、舍）和各種禪定。 永遠斷除常見和斷見，超越三惡道，得到正定， 深刻觀察無常、無我、無樂，獲得隨法忍（順應真理的智慧）如同過去的佛。 如果想要捨棄快樂如同唾棄，觀察一切皆空，行為沒有差別， 清凈法界和菩提，對於法理沒有障礙如同虛空。 能夠摧毀四魔（煩惱魔、五陰魔、死魔、天魔），滅除煩惱，修習正道和各種方便法門， 不畏懼邪見如同獅子，應當親近如來就能獲得解脫。』

發出如此等等的偈頌之音

【English Translation】 English version Subduing the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and speaking of the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), Always delighting in speaking the true meaning, the holy lion king (Buddha) has come for us. Possessing the five powers (faith, diligence, mindfulness, concentration, wisdom) and the five roots (faith, diligence, mindfulness, concentration, wisdom), Accomplishing merits and unobstructed wisdom, the unsurpassed World Honored One, for the sake of sentient beings, Cultivating compassion to liberate beings from the three evil realms (hell, hungry ghosts, animals), Subduing the six senses (eye, ear, nose, tongue, body, mind) and gaining firm faith, abandoning the six entrances (eye, ear, nose, tongue, body, mind) and cultivating the six recollections (Buddha, Dharma, Sangha, precepts, generosity, heaven), Possessing the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) and speaking truthful words, the World Honored One is coming to subdue sentient beings. All sentient beings are bound by afflictions, dwelling in darkness, not knowing the path to liberation, Often walking on the path of demons, not knowing the truth, clinging to delusions and losing wisdom, Not knowing this life, the next life, and the cycle of birth and death, craving the five desires (form, sound, smell, taste, touch), therefore abandoning meditation, Therefore, they cannot attain liberation, cannot cultivate the path to repay past good deeds. Sentient beings do not know birth, old age, sickness, and death, therefore they do not cultivate the three doors to liberation (emptiness, signlessness, wishlessness); Abandoning all giving, precepts, and wisdom, therefore they cannot escape the three evil realms. If sentient beings abandon the pleasures of the five desires, draw near to the Tathagata and listen to the true Dharma, Sincerely receiving and upholding the meaning of one verse, that person will attain liberation like the Buddhas of the past.

Moreover, the sound of the verses was heard in the sixteen abodes:

'If there are those who cultivate pure Dharma, abandon disputes, and cultivate meditation, With sincere minds, focusing on all the paths to liberation, without distraction, destroying afflictions. Obtaining the thirteen kinds of forbearance, abandoning evil contacts and distracted minds, Transcending all birth, old age, sickness, and death, cultivating the four immeasurables (loving-kindness, compassion, joy, equanimity) and various meditations. Forever cutting off the views of permanence and annihilation, transcending the three evil realms, attaining right concentration, Deeply contemplating impermanence, no-self, and no-joy, obtaining the acceptance of the Dharma (wisdom that accords with truth) like the Buddhas of the past. If one wishes to abandon pleasure as if spitting out phlegm, observing that all is empty, actions are no different, Purifying the Dharma realm and Bodhi, having no obstruction to the Dharma like the void. Able to destroy the four demons (affliction demon, five aggregates demon, death demon, heavenly demon), extinguishing afflictions, cultivating the right path and various skillful means, Not fearing wrong views like a lion, one should draw near to the Tathagata and will attain liberation.'

Such were the sounds of the verses that were emitted.

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聲時，無量眾生趣蓮華所。爾時波旬耳聞是偈，又見王舍城中蓮華，無量眾生悉坐其下，次第乃至阿迦膩吒，亦復如是。受大苦惱，告諸魔言：「諦聽！諦聽！瞿曇沙門作大幻術，汝等不能造作魔業，不久當失所居之處，汝等當雨刀、石、猛火。」

時有一魔，語波旬言：「瞿曇沙門悉已成就無量功德具二莊嚴，所謂功德、智慧。彼神力故，令我狂亂不能造作魔之事業，我今于彼實懷恐懼。」

復有一魔語波旬言：「汝今愚癡行於邪道，無心之人若見瞿曇尚生信敬，況有心者。汝今若欲得大利益，應當至心歸依宗敬。」

復有一魔語波旬言：「波旬！汝今云何常樂惡行造作惡業？汝當遠離惡魔之業。汝今不見如來、世尊趣王舍城，欲施眾生甘露味耶？汝來當共歸依瞿曇。」

爾時，無量魔眾乘空而下至王舍城，或作王像，或轉輪王像成就七寶，或復示作自在天像，或作沙門，梵志，尼干，或作四天王像、日月等像、帝釋梵像。或有坐立及以禮拜而讚歎者，或有周遍繞王舍城，或有示現上其城上。或有青色，白衣，白瓔珞，白幡，白蓋，或有黃色、赤衣、赤瓔、赤幡、赤蓋，或有白色、種種色衣、種種瓔珞、黃幡、黃蓋，或有赤色、青衣、青瓔、青幡、青蓋，或七寶色、七寶衣服、七寶瓔珞、

【現代漢語翻譯】 現代漢語譯本：當佛陀發出聲音時，無量的眾生都前往蓮花所在之處。那時，波旬（魔王）聽到這偈語，又看到王舍城中出現蓮花，無量的眾生都坐在蓮花之下，次第向上直到阿迦膩吒天（色界頂天），也是如此。他感到極大的苦惱，告訴眾魔說：『仔細聽！仔細聽！喬達摩（佛陀）沙門施展了巨大的幻術，你們不能再造作魔的行業了，不久將失去你們所居住的地方，你們應當降下刀、石、猛火。』 當時，有一個魔對波旬說：『喬達摩沙門已經成就了無量的功德，具足功德和智慧兩種莊嚴。因為他的神力，使我狂亂，不能再造作魔的事業，我現在對他實在感到恐懼。』 又有一個魔對波旬說：『你現在真是愚癡，走在邪道上，沒有心的人如果見到喬達摩尚且會生起信敬，更何況是有心的人呢？你現在如果想要得到大利益，應當至誠歸依和尊敬他。』 又有一個魔對波旬說：『波旬！你為什麼總是喜歡作惡，造作惡業呢？你應該遠離惡魔的行業。你難道沒有看見如來、世尊前往王舍城，想要施給眾生甘露的滋味嗎？你來應當一起歸依喬達摩。』 當時，無量的魔眾乘空而下，來到王舍城，有的化作國王的形象，有的化作轉輪王的形象，擁有七寶，有的又示現自在天（欲界頂天）的形象，有的化作沙門、婆羅門、尼乾子（外道），有的化作四天王（欲界天）的形象、日月等形象、帝釋天（欲界天主）和梵天（色界天）的形象。有的坐著、站著，以及禮拜讚歎，有的周遍圍繞王舍城，有的示現在城墻之上。有的穿著青色的衣服，白色的瓔珞，白色的幡，白色的傘蓋，有的穿著黃色的、紅色的衣服，紅色的瓔珞，紅色的幡，紅色的傘蓋，有的穿著白色的、各種顏色的衣服，各種瓔珞，黃色的幡，黃色的傘蓋，有的穿著紅色的、青色的衣服，青色的瓔珞，青色的幡，青色的傘蓋，有的穿著七寶的顏色、七寶的衣服、七寶的瓔珞。

【English Translation】 English version: When the sound was made, countless beings went to the place of the lotus flowers. At that time, Pāpīyas (Mara) heard this verse, and also saw the lotus flowers in Rājagṛha, with countless beings sitting beneath them, in order up to the Akaniṣṭha heaven (the highest heaven in the realm of form), it was also like this. He suffered great distress, and said to the demons, 'Listen carefully! Listen carefully! The Śramaṇa Gautama (Buddha) has performed great magic, you can no longer create demonic deeds, and soon you will lose your dwelling place, you should rain down swords, stones, and fierce fire.' At that time, one demon said to Pāpīyas, 'The Śramaṇa Gautama has already accomplished immeasurable merits, possessing both merit and wisdom. Because of his divine power, I am driven mad and cannot create demonic deeds, I now feel real fear towards him.' Another demon said to Pāpīyas, 'You are now foolish, walking on a wrong path, if a person without a mind sees Gautama, they would still generate faith and respect, how much more so for those with a mind? If you now wish to gain great benefit, you should sincerely take refuge in and respect him.' Another demon said to Pāpīyas, 'Pāpīyas! Why do you always like to do evil and create evil deeds? You should stay away from the deeds of demons. Have you not seen the Tathāgata, the World Honored One, going to Rājagṛha, wanting to give beings the taste of nectar? You should come and take refuge in Gautama together.' At that time, countless demons descended from the sky to Rājagṛha, some transformed into the image of a king, some into the image of a Cakravartin (universal monarch) possessing the seven treasures, some also manifested the image of a Maheśvara (great lord, a deity in the realm of desire), some transformed into Śramaṇas, Brahmins, Nirgranthas (ascetics), some transformed into the image of the Four Heavenly Kings (devas of the realm of desire), the images of the sun and moon, the images of Indra (ruler of the gods) and Brahma (creator god). Some were sitting, standing, and bowing in praise, some were circling around Rājagṛha, some were manifesting on the city walls. Some were wearing blue clothes, white necklaces, white banners, white canopies, some were wearing yellow and red clothes, red necklaces, red banners, red canopies, some were wearing white and various colored clothes, various necklaces, yellow banners, yellow canopies, some were wearing red and blue clothes, blue necklaces, blue banners, blue canopies, some were wearing the colors of the seven treasures, clothes of the seven treasures, necklaces of the seven treasures.

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七寶幡蓋，或琉璃色，或頗梨色，種種色衣、種種瓔珞、種種幡蓋。或有向佛散種種華燒香禮拜，或有歌頌讚嘆起舞。

波旬見已舉聲啼哭，即作是念：「我今喪失所有福報，一切魔眾悉皆歸屬瞿曇沙門。」

爾時，波旬語梵天言：「我雖失福無有伴黨，猶故能壞瞿曇沙門，我今當示最後勢力，我今能拔如是蓮華。」爾時，波旬即趣蓮華，雖複目睹捉不能得。如世人言：「我能捉電。」電雖可見而不能捉，蓮華亦爾，魔雖得見而不能捉。是時，波旬心生懊惱：「如是蓮華捉之尚難，云何可拔？」復作是念：「我今當出無量惡聲，令諸四眾聞已怖畏，當舍瞿曇迸散而去。」波旬爾時即出大聲，一切四眾都無聞者，唯魔自聞。聞已，復生大怖畏心。

爾時，波旬怖畏戰慄，兩手拍地而不能著，猶如拍空。復欲取杖以打四眾，亦不能見，倍生怖畏舉身戰慄，猶如猛風吹動樹葉，復作是念：「我今永失一切功德、一切神力，不如速還本所住處。若不還者必死不疑，於是欲去莫知道徑。」復作是念：「我今住此，瞿曇沙門多將眷屬今至不久，如其到者必見屠戮，我今正欲沉身此地，復恐此界眾生見之。」是時，波旬不能上下四方遁走，即見己身被五繫縛，見已涕泣愁憂苦惱。

時有一魔，名曰聖道，作

【現代漢語翻譯】 現代漢語譯本：七寶裝飾的幡蓋，有的呈現琉璃的色彩，有的呈現頗梨（水晶）的色彩，還有各種顏色的衣服、各種瓔珞（頸飾）、各種幡蓋。有人向佛陀散佈各種鮮花，焚香禮拜，也有人歌唱讚美，翩翩起舞。 波旬（魔王）看到這些情景后，放聲啼哭，心中想到：『我如今喪失了所有的福報，一切魔眾都將歸屬於瞿曇（釋迦牟尼）沙門。』 當時，波旬對梵天說：『我雖然失去了福報，沒有了同伴，但仍然能夠破壞瞿曇沙門。我今天將展示我最後的勢力，我今天能夠拔起那蓮花。』當時，波旬就走向蓮花，雖然親眼看見，卻無法抓住。就像世人說：『我能抓住閃電。』閃電雖然可見，卻無法抓住，蓮花也是如此，魔王雖然能看見，卻無法抓住。這時，波旬心中懊惱：『這樣的蓮花尚且難以抓住，又怎麼可能拔起呢？』他又想到：『我今天應當發出無數惡聲，讓四眾弟子聽了感到恐懼，從而捨棄瞿曇，四散逃走。』當時，波旬就發出巨大的聲音，一切四眾弟子都沒有聽到，只有魔王自己聽到了。聽了之後，反而更加恐懼。 當時，波旬恐懼戰慄，兩手拍地卻無法著地，就像拍打虛空一樣。他又想拿起杖來擊打四眾弟子，卻也看不見，更加恐懼，渾身戰慄，就像狂風吹動樹葉一樣。他又想到：『我如今永遠失去了所有的功德、所有的神力，不如趕快回到我原來的住處。如果不回去，必定會死無疑。』於是想要離去，卻不知道道路。他又想到：『我如今住在這裡，瞿曇沙門很快就會帶著眷屬來到，如果他們來了，必定會遭到屠戮。我正想沉入地下，又擔心這個世界的眾生看到。』當時，波旬無法上下四方逃走，就看到自己被五種束縛捆綁，看到后，涕淚橫流，愁苦煩惱。 這時，有一個魔，名叫聖道，說道：

【English Translation】 English version: There were banners and canopies adorned with seven treasures, some with the color of lapis lazuli, some with the color of crystal, along with various colored garments, various necklaces, and various banners and canopies. Some were scattering various flowers towards the Buddha, burning incense and bowing in worship, while others were singing praises and dancing. Upon seeing this, Pāpīyas (the demon king) cried out loudly, thinking, 'I have now lost all my merits, and all the demons will belong to the Śramaṇa Gautama (Shakyamuni).' At that time, Pāpīyas said to Brahmā, 'Although I have lost my merits and have no companions, I can still destroy the Śramaṇa Gautama. Today I will show my final power; today I can uproot that lotus flower.' Then, Pāpīyas approached the lotus flower, and although he saw it with his own eyes, he could not grasp it. It is like people saying, 'I can grasp lightning.' Although lightning is visible, it cannot be grasped, and the lotus flower is the same; although the demon could see it, he could not grasp it. At this time, Pāpīyas felt frustrated, 'Even grasping such a lotus flower is difficult, how can it be uprooted?' He then thought, 'Today I should emit countless evil sounds, so that the fourfold assembly will hear them and be terrified, thus abandoning Gautama and scattering away.' At that time, Pāpīyas emitted a great sound, but none of the fourfold assembly heard it; only the demon himself heard it. Upon hearing it, he became even more terrified. At that time, Pāpīyas was trembling with fear, and when he clapped his hands on the ground, he could not touch it, as if clapping in the void. He then wanted to take a staff to strike the fourfold assembly, but he could not see it either. He became even more terrified, his whole body trembling, like leaves being blown by a strong wind. He then thought, 'I have now lost all my merits and all my divine powers forever. It is better to quickly return to my original dwelling place. If I do not return, I will surely die.' So he wanted to leave, but he did not know the way. He then thought, 'If I stay here, the Śramaṇa Gautama will soon come with his retinue, and if they come, I will surely be slaughtered. I want to sink into the ground, but I am afraid that the beings of this world will see it.' At that time, Pāpīyas could not escape in any direction, and he saw himself bound by five fetters. Upon seeing this, he wept with sorrow and distress. At that time, a demon named Holy Path said,

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轉輪王像，向彼波旬而說偈言：

「汝以何緣出惡聲，　　啼哭愁憂受苦惱？ 　如來今將趣蓮華，　　能壞眾生種種苦。 　汝等若欲受安樂，　　當至心依無上尊； 　汝若不樂五繫縛，　　應受我語歸世尊。」

爾時，波旬聞是偈已，即作是念：「為我得脫當詐歸依，非實心也。」即向如來所住方面，合掌說偈：

「我今歸依世中尊，　　能壞眾生諸苦惱， 　亦復懺悔一切惡，　　于佛眷屬更不造。」

時魔波旬說是偈時，於五繫縛尋時解脫。得解脫已，欲趣己界，復還被縛；第二、第三乃至第七。爾時，波旬既不得去，至心聽法。◎

大方等大集經卷第十九

「阇路翅(一)　阇路迦慕翅(二)　阇梨(三)　阇羅阇梨尼(四)　阇羅[(口皮)/女]賴坻(五)　阇唏隸(六)　[(口皮)/女]啰富樓沙勒叉拏(七)　娑摩留呵蛇(八)　阿摩咩(九)　[(口皮)/女]摩咩(十)　[(口皮)/女][(口皮)/女]咩(十一)　摩呵咩(十二)　阇摩屣(十三)　阇呵咩(十四)　呿[(口皮)/女]啰咩(十五)　[(口皮)/女]啰鞞(十六)　[(口皮)/女][(口皮)/女]鞞(十七)　[(口皮)/女]呵脾(十八)　登伽脾(

【現代漢語翻譯】 現代漢語譯本 轉輪王（Chakravartin，擁有統治世界的理想君主）的化身，向魔王波旬（Papiyas，佛教中的魔王）說了偈語： 『你為何發出如此惡劣的聲音，啼哭、憂愁、承受苦惱？如來（Tathagata，佛的稱號）現在將要前往蓮花（象徵純潔和覺悟），能破除眾生種種的痛苦。 你們如果想要獲得安樂，應當至誠皈依無上尊（指佛）；你們如果不喜歡被五種束縛（指貪、嗔、癡、慢、疑）所捆綁，就應當聽從我的話，歸順世尊（指佛）。』 當時，波旬聽到這偈語后，心中想：『爲了能夠脫身，我將假裝皈依，並非真心實意。』於是，他面向如來所在的方向，合掌說了偈語： 『我現在皈依世間最尊貴的佛，他能破除眾生的一切苦惱，我也懺悔過去所做的一切惡行，並且發誓以後不再對佛的眷屬（指佛的弟子和信徒）造作惡業。』 當魔王波旬說完這偈語時，他身上的五種束縛立刻解脫。獲得解脫后，他想要回到自己的魔界，卻又再次被束縛；第二次、第三次乃至第七次都是如此。當時，波旬既然無法離開，就專心聽聞佛法。 《大方等大集經》卷第十九 『阇路翅(一)（Jaluki，一種藥草） 阇路迦慕翅(二)（Jalukamukhi，一種藥草） 阇梨(三)（Jali，一種藥草） 阇羅阇梨尼(四)（Jalarajini，一種藥草） 阇羅[(口皮)/女]賴坻(五)（Jalapilaiti，一種藥草） 阇唏隸(六)（Jahili，一種藥草） [(口皮)/女]啰富樓沙勒叉拏(七)（Pilapurusalaksana，一種藥草） 娑摩留呵蛇(八)（Samaruhasa，一種藥草） 阿摩咩(九)（Amame，一種藥草） [(口皮)/女]摩咩(十)（Pimame，一種藥草） [(口皮)/女][(口皮)/女]咩(十一)（Pipime，一種藥草） 摩呵咩(十二)（Mahame，一種藥草） 阇摩屣(十三)（Jamasri，一種藥草） 阇呵咩(十四)（Jahame，一種藥草） 呿[(口皮)/女]啰咩(十五)（Khipirame，一種藥草） [(口皮)/女]啰鞞(十六)（Pirabi，一種藥草） [(口皮)/女][(口皮)/女]鞞(十七)（Pipibi，一種藥草） [(口皮)/女]呵脾(十八)（Pihapi，一種藥草） 登伽脾(十九)（Tangapi，一種藥草）』

【English Translation】 English version The incarnation of the Chakravartin (ideal universal ruler), spoke these verses to Papiyas (Mara, the demon king in Buddhism): 'Why do you utter such evil sounds, weeping, sorrowing, and suffering? The Tathagata (the title of the Buddha) is now going to the lotus (symbolizing purity and enlightenment), who can destroy all kinds of suffering of sentient beings. If you wish to receive peace and happiness, you should sincerely take refuge in the Supreme One (referring to the Buddha); if you do not like to be bound by the five fetters (referring to greed, hatred, delusion, pride, and doubt), you should listen to my words and submit to the World Honored One (referring to the Buddha).' At that time, after hearing these verses, Papiyas thought: 'In order to escape, I will pretend to take refuge, but not sincerely.' Then, he faced the direction where the Tathagata was staying, put his palms together, and spoke these verses: 'I now take refuge in the most honored one in the world, who can destroy all the sufferings of sentient beings. I also repent all the evil deeds I have done in the past, and I vow not to commit any evil deeds against the Buddha's family (referring to the Buddha's disciples and followers) in the future.' When Mara Papiyas finished reciting these verses, the five fetters on him were immediately released. After gaining liberation, he wanted to return to his own demon realm, but he was bound again; the second, third, and even the seventh time were the same. At that time, since Papiyas could not leave, he listened to the Dharma with all his heart. The Mahavaipulya Mahasamghata Sutra, Volume 19 'Jaluki (1) (a kind of herb), Jalukamukhi (2) (a kind of herb), Jali (3) (a kind of herb), Jalarajini (4) (a kind of herb), Jalapilaiti (5) (a kind of herb), Jahili (6) (a kind of herb), Pilapurusalaksana (7) (a kind of herb), Samaruhasa (8) (a kind of herb), Amame (9) (a kind of herb), Pimame (10) (a kind of herb), Pipime (11) (a kind of herb), Mahame (12) (a kind of herb), Jamasri (13) (a kind of herb), Jahame (14) (a kind of herb), Khipirame (15) (a kind of herb), Pirabi (16) (a kind of herb), Pipibi (17) (a kind of herb), Pihapi (18) (a kind of herb), Tangapi (19) (a kind of herb).'

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十九)　[(口皮)/女]阇脾(廿)　[(口皮)/女]呵啰[(口皮)/女]離屣(廿一)　阇呵咩(廿二)　呿[(口皮)/女]啰脾(廿三)　阿羅阇唏梨(廿四)　禪𧰃梨(廿五)　禪𧰃羅茂口*仙　[(口皮)/女]呵啰(廿七)　[(口皮)/女]呵啰(廿八)　[(口皮)/女]呵啰(廿九)　婆呵啰思陀婆啰極(卅)　彈帝羅(卅一)　彈帝羅(卅二)　修利蛇比呵呿(卅三)　旃陀羅比呵呿(卅四)　斫啾樹帝沙比呵呿(卅五)　薩[(口皮)/女]叉蛇唎埵(卅六)　修啰比呵呿(卅七)　阇呿伽(卅八)　阇呿伽(卅九)　阇呿伽(四十)　修呿伽(四十一)　比呵摩(四十二)　阿勿呵(四十三)　阿勿呵(四十四)　阿勿呵呵(四十五)　阿勿呵(四十六)　阿勿呿(四十七)　阿勿呿(四十八)　阿勿呿(四十九)　阿勿呿(五十)　阿勿呿(五十一)　勿呿(五十二)　勿呿勿呿(五十三)　鞞[(口皮)/女]車陀羯摩(五十四)　𧰃濘(五十五)　𧰃濘(五十六)　𧰃濘(五十七)　𧰃濘(五十八)　郁皺陀鞞[(口皮)/女]車陀(五十九)　蘘那吃多(六十)　阿㝹皺陀(六十一)　鴦究隸(六十二)　朋究隸(六十三)　比遮究隸(六

十四)　究羅呵(六十五)　因陀羅波利[(口皮)/女]呵(口*皮)/女　鞞[(口皮)/女]車陀竭婆(六十七)　遮[(口皮)/女]賴坻(六十八)　遮婆賴坻(六十九)　遮[(口皮)/女]賴坻(七十)　遮婆賴坻(七十一)　阿暮呵陀舍奴波利𧿡多(七十二)　[(口皮)/女]沙呿摩(七十三)　羯摩樹喻極(七十四)　呿伽阇唏(七十五)　阇呵樹極(七十六)　膩呿(七十七)　毗啰娑(七十八)　毗啰娑(七十九)　毗啰娑(八十)　毗啰娑(八十一)　毗啰娑(八十二)　毗啰娑(八十三)　[(口皮)/女]阇摩皺伽啰摩吃波(八十四)　摩訶吃波(八十五)　唏隸(八十六)　唏利隸(八十七)　阿拏[(口皮)/女]賴坻(八十八)　娑摩蛇膩口*仙　陀摩(九十)　陀那(九十一)　阿波啰勿𥿞(九十二)　呵羅軍荼羅婆呿(九十三)　比𧿡多蛇(九十四)　唎婆畔羯摩叉蛇(九十五)　波啰𧰃婆[(口皮)/女]富留沙埵(九十六)　阿娑摩娑摩蛇(九十七)　比提蘘(九十八)　多咃伽多(九十九)　莎呵(百)」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十

北涼天竺三

【現代漢語翻譯】 現代漢語譯本 十四) 究羅呵 (Kurahe) (六十五) 因陀羅波利[(口皮)/女]呵[(口皮)/女] (Indraparipihari) (六十六) 鞞[(口皮)/女]車陀竭婆 (Vejatagarbha) (六十七) 遮[(口皮)/女]賴坻 (Calarati) (六十八) 遮婆賴坻 (Cabarati) (六十九) 遮[(口皮)/女]賴坻 (Calarati) (七十) 遮婆賴坻 (Cabarati) (七十一) 阿暮呵陀舍奴波利𧿡多 (Amoghadashanuparivartita) (七十二) [(口皮)/女]沙呿摩 (Sashakama) (七十三) 羯摩樹喻極 (Karmavrikshayoga) (七十四) 呿伽阇唏 (Khagajahi) (七十五) 阇呵樹極 (Jahavriksha) (七十六) 膩呿 (Nikha) (七十七) 毗啰娑 (Vilasa) (七十八) 毗啰娑 (Vilasa) (七十九) 毗啰娑 (Vilasa) (八十) 毗啰娑 (Vilasa) (八十一) 毗啰娑 (Vilasa) (八十二) 毗啰娑 (Vilasa) (八十三) [(口皮)/女]阇摩皺伽啰摩吃波 (Jajamajogaramakshapa) (八十四) 摩訶吃波 (Mahakshapa) (八十五) 唏隸 (Hili) (八十六) 唏利隸 (Hilili) (八十七) 阿拏[(口皮)/女]賴坻 (Anarati) (八十八) 娑摩蛇膩[口仙] (Samasarpini) (八十九) 陀摩 (Dhama) (九十) 陀那 (Dhana) (九十一) 阿波啰勿𥿞 (Aparavartin) (九十二) 呵羅軍荼羅婆呿 (Haragundalavaka) (九十三) 比𧿡多蛇 (Vitarasa) (九十四) 唎婆畔羯摩叉蛇 (Ribhanakarmakshasa) (九十五) 波啰𧰃婆[(口皮)/女]富留沙埵 (Paravabhapurushasattva) (九十六) 阿娑摩娑摩蛇 (Asamasamasarpa) (九十七) 比提蘘 (Vidhiranga) (九十八) 多咃伽多 (Tathagata) (九十九) 莎呵 (Svaha) (百)。」 《大方等大集經》卷二十，北涼天竺三藏曇無讖譯。

【English Translation】 English version Fourteen) Kurahe (65) Indraparipihari (66) Vejatagarbha (67) Calarati (68) Cabarati (69) Calarati (70) Cabarati (71) Amoghadashanuparivartita (72) Sashakama (73) Karmavrikshayoga (74) Khagajahi (75) Jahavriksha (76) Nikha (77) Vilasa (78) Vilasa (79) Vilasa (80) Vilasa (81) Vilasa (82) Vilasa (83) Jajamajogaramakshapa (84) Mahakshapa (85) Hili (86) Hilili (87) Anarati (88) Samasarpini (89) Dhama (90) Dhana (91) Aparavartin (92) Haragundalavaka (93) Vitarasa (94) Ribhanakarmakshasa (95) Paravabhapurushasattva (96) Asamasamasarpa (97) Vidhiranga (98) Tathagata (99) Svaha (100).' The Mahavaipulya Mahasamghata Sutra, Volume 20, translated by Tripitaka Dharmaraksha of North Liang.

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藏曇無讖譯

◎寶幢分第九三昧神足品第四

是時，如來四大弟子與諸魔子，游王舍城歌舞頌偈。爾時，大地六返震動，無量天人悲感啼泣：「苦哉！苦哉！今者如來猶在於世，而四弟子為諸魔眾之所戲弄。」即共和集往至佛所，而作是言：「世尊！唯愿如來放舍舍心。何以故？一切諸魔欲壞佛法。」

佛言：「我今當入王舍大城，教化眾生欲破壞魔業，示大神通施作佛事。」

爾時，佛欲入王舍城。時諸天眾悲㘁向佛而作是言：「今佛入城實非時也。何以故？無量惡鬼彌滿虛空，無量魔眾持刀大石，若佛入城，如來法燈將滅不久。」爾時如來默然不許。

復有天言：「世尊！王舍城中，五百魔子執持刀戟欲害如來。」

復有一天啼泣而言：「今者釋種，不久當壞。」

復有天言：「無上法船今當散滅，三界眾生誰當濟渡令至彼岸。」

復有天言：「一切眾生常為煩惱之所纏繞，無上大師如其滅者，誰當令彼得解脫耶？」

復有天言：「世尊！不見空中無量魔眾，欲雨刀劍、大石、猛火。唯愿如來，愍眾生故且莫入城。」

復有天言：「世尊！王舍城中有二萬魔，各各示作婆羅門像，執持刀劍欲害如來。復有二萬持槊待佛，復有二萬執持弓箭，復有二

【現代漢語翻譯】 現代漢語譯本 當時，如來的四大弟子和一些魔的兒子們在王舍城裡唱歌跳舞，吟誦偈語。這時，大地六次震動，無數的天人和人悲傷地哭泣：『苦啊！苦啊！現在如來還在世，而他的四個弟子卻被魔眾戲弄。』他們就一起聚集到佛陀那裡，說道：『世尊！我們希望如來放棄捨心（指不理會世事的心態）。為什麼呢？因為一切魔都想破壞佛法。』 佛陀說：『我現在將進入王舍大城，教化眾生，破壞魔的勢力，展示大神通，做佛的事業。』 這時，佛陀想要進入王舍城。諸天眾悲傷地向佛陀說道：『現在佛陀入城實在不是時候。為什麼呢？因為無數的惡鬼充滿了虛空，無數的魔眾拿著刀和大石頭，如果佛陀入城，如來的法燈將很快熄滅。』這時，如來沉默不語，沒有答應。 又有天人說：『世尊！在王舍城中，有五百個魔的兒子拿著刀戟想要傷害如來。』 又有一天人哭泣著說：『現在釋迦族（釋種）不久就要滅亡了。』 又有天人說：『無上的法船現在將要散滅，三界眾生誰來救度他們到達彼岸呢？』 又有天人說：『一切眾生常常被煩惱所纏繞，無上的大師如果滅度，誰來讓他們得到解脫呢？』 又有天人說：『世尊！您沒看見空中無數的魔眾，想要降下刀劍、大石、猛火嗎？希望如來，爲了憐憫眾生，暫時不要入城。』 又有天人說：『世尊！在王舍城中有兩萬個魔，各自化現成婆羅門的樣子，拿著刀劍想要傷害如來。還有兩萬個拿著長矛等待佛陀，還有兩萬個拿著弓箭，還有兩萬個拿著…』

【English Translation】 English version At that time, the four great disciples of the Tathagata and the sons of demons were singing, dancing, and reciting verses in the city of Rajagriha. Then, the earth shook six times, and countless gods and humans wept with sorrow, saying, 'Alas! Alas! Now that the Tathagata is still in the world, his four disciples are being mocked by the demon hordes.' They gathered together and went to the Buddha, saying, 'World Honored One! We wish that the Tathagata would abandon the mind of detachment (referring to a state of indifference). Why is that? Because all demons want to destroy the Dharma.' The Buddha said, 'I will now enter the great city of Rajagriha to teach sentient beings, destroy the power of demons, display great supernatural powers, and perform the work of the Buddha.' At this time, the Buddha wanted to enter Rajagriha. The heavenly beings sadly said to the Buddha, 'Now is not the right time for the Buddha to enter the city. Why is that? Because countless evil spirits fill the void, and countless demons hold swords and large stones. If the Buddha enters the city, the lamp of the Tathagata's Dharma will soon be extinguished.' At this time, the Tathagata remained silent and did not agree. Another heavenly being said, 'World Honored One! In Rajagriha, there are five hundred sons of demons holding swords and spears, wanting to harm the Tathagata.' Another heavenly being wept and said, 'Now the Shakya clan (Shakya lineage) will soon perish.' Another heavenly being said, 'The supreme Dharma boat is now about to be destroyed. Who will save the beings of the three realms and lead them to the other shore?' Another heavenly being said, 'All sentient beings are constantly entangled by afflictions. If the supreme master passes away, who will liberate them?' Another heavenly being said, 'World Honored One! Do you not see the countless demons in the sky, wanting to rain down swords, large stones, and fierce fire? We hope that the Tathagata, out of compassion for sentient beings, will temporarily not enter the city.' Another heavenly being said, 'World Honored One! In Rajagriha, there are twenty thousand demons, each manifesting as a Brahmin, holding swords and wanting to harm the Tathagata. There are also twenty thousand holding spears waiting for the Buddha, and twenty thousand holding bows and arrows, and twenty thousand holding...'

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萬持大炬火。唯愿如來，受我等語勿復入城。」如來爾時默然不許。

爾時，世尊入王舍城門，其守城天啼泣向佛，作如是言：「唯愿如來勿復入城。何以故？今此城中惡眾彌滿。若使如來於此滅者，我當云何見諸天眾？魔眾今者欲雨刀劍、猛火、大石，如來若滅，眾生闇行，滅大法炬、壞大法山，生老病死歡喜受樂。」佛于爾時，雖聞是語亦不許可。

時天覆言：「世尊！若不惜身命必欲放舍，有六大城何必於此？如來若於此間滅者，則令我于無量世中得大惡名。」

爾時，復有無量諸天俱至佛所，作如是言：「世尊！我已曾見無量諸佛說法教化無量眾生，實未曾見如是魔眾，世間眾生常為無量諸惡煩惱之所圍繞，值遇良醫通達無量醫方方便。如來何故，放舍大慈大悲之心？」

復有天言：「如來往昔無量劫中為諸眾生修集苦行，今者云何欲舍眾生放棄身命？唯愿憐愍演說正法，調伏一切闇昧眾生。愿施眾生光明，迷行之人示以正路，永斷一切三惡道苦，唯愿久住，莫捨身命。」

爾時，復有凈居諸天，告諸天言：「且勿㘁哭放舍愁惱，如來具足十力無畏，今欲摧滅一切魔眾。假使無量無邊魔眾，乃至不能動佛一毛。」

爾時，梵王釋提桓因，往至佛所白佛言：「世尊！一切

【現代漢語翻譯】 現代漢語譯本：他們手持巨大的火炬，懇求如來：『唯愿如來，接受我們的勸告，不要再進入城中。』當時，如來沉默不語，沒有答應。 當時，世尊進入王舍城門，守城的天神哭泣著對佛說：『唯愿如來不要再進入城中。為什麼呢？因為現在這座城中充滿了邪惡之徒。如果如來在這裡涅槃，我將如何面對諸天眾呢？魔眾現在想要降下刀劍、猛火、巨石。如果如來涅槃，眾生將會在黑暗中行走，熄滅大法炬，摧毀大法山，（他們會）歡喜地承受生老病死的痛苦。』當時，佛陀雖然聽到了這些話，也沒有答應。 這時，天神又說：『世尊！如果一定要捨棄身命，有六大城，何必一定要在這裡呢？如果如來在這裡涅槃，就會使我在無量世中揹負惡名。』 當時，又有無數的天神一同來到佛陀面前，這樣說道：『世尊！我們曾經見過無數的佛陀說法教化無量眾生，實在沒有見過像這樣的魔眾。世間的眾生常常被無數的邪惡煩惱所纏繞，（他們）遇到了良醫，通達無數的醫方方便。如來為什麼捨棄大慈大悲之心呢？』 又有天神說：『如來在過去無量劫中爲了眾生修集苦行，現在為什麼想要捨棄眾生，放棄身命呢？唯愿您憐憫我們，演說正法，調伏一切愚昧的眾生。愿您施予眾生光明，為迷途之人指明正路，永遠斷除一切三惡道的痛苦。唯愿您長久住世，不要捨棄身命。』 當時，又有凈居天的諸天，告訴其他天神說：『不要哭泣，不要憂愁煩惱。如來具足十力（佛的十種力量）和無畏（佛的無所畏懼），現在想要摧毀一切魔眾。即使有無量無邊的魔眾，也不能動搖佛陀的一根毫毛。』 當時，梵王（Brahmā，創造之神）釋提桓因（Śakra，帝釋天）來到佛陀面前，對佛陀說：『世尊！一切』

【English Translation】 English version: They held up great torches, pleading with the Tathāgata: 『We beseech the Tathāgata, accept our words and do not enter the city again.』 At that time, the Tathāgata remained silent and did not agree. At that time, the World-Honored One entered the gate of Rājagṛha (王舍城), and the city-guarding devas (天神) wept, saying to the Buddha: 『We beseech the Tathāgata not to enter the city again. Why is that? Because now this city is filled with evil beings. If the Tathāgata were to pass into parinirvāṇa (涅槃) here, how would I face the devas? The māras (魔眾) now wish to rain down swords, fierce fires, and great stones. If the Tathāgata were to pass away, sentient beings would walk in darkness, extinguishing the great Dharma torch, destroying the great Dharma mountain, and joyfully accepting the suffering of birth, old age, sickness, and death.』 At that time, although the Buddha heard these words, he did not agree. Then, the deva said again: 『World-Honored One! If you must abandon your life, there are six great cities, why must it be here? If the Tathāgata were to pass into parinirvāṇa here, it would cause me to bear a great evil name for countless eons.』 At that time, countless devas came together to the Buddha, saying: 『World-Honored One! We have seen countless Buddhas teaching and transforming countless sentient beings, but we have never seen such māras. The sentient beings of the world are constantly surrounded by countless evil afflictions. They have encountered a good physician who is versed in countless medical methods. Why does the Tathāgata abandon the heart of great compassion?』 Another deva said: 『In the past, for countless kalpas (劫), the Tathāgata cultivated ascetic practices for the sake of sentient beings. Why now do you wish to abandon sentient beings and give up your life? We beseech you to have compassion and expound the true Dharma, subduing all ignorant sentient beings. May you bestow light upon sentient beings, show the right path to those who are lost, and forever cut off the suffering of all three evil realms. We beseech you to abide long and not abandon your life.』 At that time, the Śuddhāvāsa (凈居天) devas told the other devas: 『Do not weep and do not be sorrowful. The Tathāgata is endowed with the ten powers (十力) and fearlessness (無畏), and now wishes to destroy all the māras. Even if there are countless māras, they cannot move a single hair of the Buddha.』 At that time, Brahmā (梵王) and Śakra (釋提桓因) went to the Buddha and said to the Buddha: 『World-Honored One! All』

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魔眾今者定欲毀害如來，唯愿勿往。如來當滅一切眾生無明闇行。世尊往昔請諸眾生許以甘露，斯事未果，云何便欲放捨身命？莫猗往昔菩提樹下壞一魔已輕蔑餘者。如來若入王舍城中，即便滅沒無復疑也。」

爾時，世尊出大梵音聲，遍三千大千世界已，而作是言：「諦聽！諦聽！假使諸魔悉皆遍滿十方世界，盡其力勢乃至不能動我一毛。我昔已請無量眾生許以甘露，今當演說第一義諦增長善法，說于正道以稱我願。我于往昔無量世中，為諸眾生多受苦惱，放舍一切金銀、琉璃、頗梨、寶貨、國城、妻子、衣服、飲食及以身命，以妙香華幡蓋燈明供養諸佛，受持凈戒修行忍辱。誰能以惡加於我身？我于眾生常修慈悲，誰能令我而滅沒耶？如我先已摧魔眷屬，當知今者亦能破壞。汝等於此勿懷怖畏。」

時無量天聞是語已，心生喜樂各各而言：「南無大士如來、世尊，壞大魔眾破諸煩惱，永斷習氣摧憍慢山，拔生死樹，滅死日月除無明闇，勸化一切邪見眾生，焦涸四流然大法炬，示菩提道擊大法鼓。施諸眾生善法之樂，復令覺悟四真諦相，度生死海入無畏處。」說是語已，以妙香華幡蓋伎樂供養于佛。復以種種微妙好華散王舍城，所謂曼陀羅華、摩訶曼陀羅華、波樓沙華、摩訶波樓沙華、迦迦羅華、摩訶

【現代漢語翻譯】 現代漢語譯本：魔眾現在一定想要毀壞如來（Tathagata，佛的稱號），唯愿您不要前往。如來應當滅除一切眾生的無明黑暗的行徑。世尊（Bhagavan，佛的稱號）過去曾邀請眾生許諾給予甘露（amrita，不死之藥），此事尚未實現，為何現在就想要放棄生命？不要因為過去在菩提樹下摧毀了一個魔（mara，佛教中阻礙修行的惡魔）就輕視其餘的魔。如來如果進入王舍城（Rajagrha，古印度城市名）中，就會立刻滅亡，毫無疑問。 那時，世尊發出大梵天（Brahma，印度教中的創造神）的聲音，遍佈三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）后，說道：『仔細聽！仔細聽！即使所有的魔都遍佈十方世界，用盡他們的力量，也不能動我一根毫毛。我過去已經邀請了無量的眾生，許諾給予他們甘露，現在我將演說第一義諦（paramartha-satya，佛教的最高真理），增長善法，宣說正道，以實現我的願望。我在過去無量世中，爲了眾生承受了許多苦惱，放棄了一切金銀、琉璃、頗梨（sphatika，水晶）、寶貨、國城、妻子、衣服、飲食以及生命，用美妙的香、花、幡蓋、燈明供養諸佛，受持清凈的戒律，修行忍辱。誰能用惡加害於我？我對於眾生常修慈悲，誰能讓我滅亡呢？正如我先前已經摧毀了魔的眷屬，應當知道現在我也能摧毀他們。你們對此不要懷有恐懼。』 當時，無量的天人聽到這些話后，心中生起喜悅，各自說道：『頂禮大士如來、世尊，您摧毀了巨大的魔眾，破除了各種煩惱，永遠斷除了習氣，摧毀了驕慢之山，拔除了生死之樹，滅除了死亡的日月，消除了無明的黑暗，勸化一切邪見的眾生，使四流（catasrah sravasah，佛教中指四種煩惱）枯竭，點燃大法炬，指示菩提之道，敲響大法鼓。您給予眾生善法的快樂，又使他們覺悟四真諦（catvari arya satyani，佛教的四條基本真理）的真相，度過生死之海，進入無畏的境地。』說完這些話后，他們用美妙的香、花、幡蓋、伎樂供養佛。又用各種微妙美好的花散佈在王舍城，這些花包括曼陀羅花（mandarava，天界之花）、摩訶曼陀羅花（maha-mandarava，大曼陀羅花）、波樓沙花（parusaka，一種花名）、摩訶波樓沙花（maha-parusaka，大波樓沙花）、迦迦羅花（kakkara，一種花名）、摩訶迦迦羅花（maha-kakkara，大迦迦羅花）。

【English Translation】 English version: The Mara host now certainly intends to harm the Tathagata (the title of a Buddha), may you not go. The Tathagata should extinguish the ignorance and darkness of all sentient beings. The Bhagavan (another title of a Buddha) in the past invited sentient beings and promised to give them amrita (the nectar of immortality), this matter has not yet been fulfilled, why would you now want to give up your life? Do not underestimate the remaining Maras because you destroyed one Mara under the Bodhi tree in the past. If the Tathagata enters Rajagrha (an ancient Indian city), he will immediately perish, without a doubt. At that time, the Bhagavan emitted a great Brahma (the creator god in Hinduism) voice, pervading the Trisahasra-Mahasahasra-lokadhatu (a cosmic unit in Buddhist cosmology), and said: 'Listen carefully! Listen carefully! Even if all the Maras were to fill the ten directions, using all their power, they could not move a single hair of mine. I have already invited countless sentient beings in the past, promising to give them amrita, and now I will expound the paramartha-satya (the ultimate truth in Buddhism), increase good dharmas, and proclaim the right path to fulfill my wish. In countless past lives, I have endured much suffering for the sake of sentient beings, giving up all gold, silver, lapis lazuli, sphatika (crystal), treasures, kingdoms, wives, clothes, food, and even my life, offering beautiful incense, flowers, banners, canopies, and lamps to the Buddhas, upholding pure precepts, and practicing patience. Who can inflict evil upon me? I always cultivate compassion for sentient beings, who can cause me to perish? Just as I have already destroyed the Mara's retinue, know that I can destroy them now as well. You should not harbor fear about this.' At that time, countless devas (gods) heard these words, and their hearts were filled with joy, and they each said: 'Homage to the great being, the Tathagata, the Bhagavan, you have destroyed the great Mara host, broken all afflictions, forever cut off habitual tendencies, destroyed the mountain of arrogance, uprooted the tree of birth and death, extinguished the sun and moon of death, eliminated the darkness of ignorance, persuaded all sentient beings with wrong views, dried up the four sravasah (the four outflows of defilements), lit the great Dharma torch, pointed out the path of Bodhi, and struck the great Dharma drum. You give sentient beings the joy of good dharmas, and also make them realize the truth of the four arya satyani (the four noble truths), crossing the sea of birth and death, and entering the place of fearlessness.' After saying these words, they offered incense, flowers, banners, canopies, and music to the Buddha. They also scattered various exquisite and beautiful flowers in Rajagrha, including mandarava (a celestial flower), maha-mandarava (a great mandarava flower), parusaka (a type of flower), maha-parusaka (a great parusaka flower), kakkara (a type of flower), and maha-kakkara (a great kakkara flower).

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迦迦羅華、曼殊沙華、摩訶曼殊沙華、瞻婆羅華、摩訶瞻婆羅華、歡喜華、大歡喜華、愛樂華、大愛樂華、波利質多華、俱毗遮羅華、憂婆缽羅華、俱物頭華、波頭摩華、分陀利華，如是等華，莊嚴遍覆如來行處，于路二邊七寶行樹高一多羅樹，間有八味清泉。上虛空中多有諸天，手持上妙七寶幡蓋，雨諸雜華金銀、頗梨、琉璃等寶。牛頭栴檀及白栴檀，堅䩕沉水種種華香，遍雨如來所行之處。復有種種微妙伎樂，一切人民悉共嚴治王舍城外如來行處，諸魔眷屬莊嚴城內。

時，佛、世尊入王舍城。爾時心遊首楞嚴定，示現微妙八十種好。若事象者即現象像，事師子者現師子像，有事牛者即現牛像，事命命鳥現命命像，有事兔者即現兔像，有事魚龍龜鱉、梵天自在建陀八臂，帝釋、阿修羅、迦樓羅、虎狼豬鹿、水火風神、日月星宿、國王大臣男女大小、沙門婆羅門、四王夜叉、菩薩如來，各隨所事而得見之，見已皆稱南無、南無無上世尊，合掌恭敬禮拜供養。

爾時，雪山光味仙人，與其弟子在西門下，側立待佛。光味仙人睹見佛身，是仙人像，為無量眾生之所供養，即作是言：「如是人者真是大仙，堪受世間人天供養。何以故？福德相故。我云何知彼大、我大？我今當問生姓經書、出家久近？」

【現代漢語翻譯】 現代漢語譯本：迦迦羅華（一種花）、曼殊沙華（一種花）、摩訶曼殊沙華（大曼殊沙華）、瞻婆羅華（一種花）、摩訶瞻婆羅華（大瞻婆羅華）、歡喜華（一種花）、大歡喜華（大歡喜花）、愛樂華（一種花）、大愛樂華（大愛樂花）、波利質多華（一種花）、俱毗遮羅華（一種花）、憂婆缽羅華（一種花）、俱物頭華（一種花）、波頭摩華（一種花）、分陀利華（一種花），像這樣的花，莊嚴地覆蓋著如來行走的道路，在道路兩旁，七寶行樹高聳，如同多羅樹一般，樹間有八種清澈的泉水。在天空上方，有許多天人，手持上好的七寶幡蓋，降下各種各樣的花朵，以及金銀、水晶、琉璃等寶物。牛頭栴檀和白栴檀，堅硬的沉水香以及各種花香，遍灑在如來所行之處。還有各種美妙的音樂，所有人民都一起精心裝飾王舍城外如來行走的道路，而魔的眷屬則裝飾城內。 當時，佛、世尊進入王舍城。那時，佛的心處於首楞嚴定（一種禪定），示現了微妙的八十種好相。如果有人崇拜象，佛就示現象的形象；如果有人崇拜獅子，佛就示現獅子的形象；如果有人崇拜牛，佛就示現牛的形象；如果有人崇拜命命鳥，佛就示現命命鳥的形象；如果有人崇拜兔子，佛就示現兔子的形象；如果有人崇拜魚、龍、龜、鱉、梵天、自在天、建陀（一種神）、八臂神、帝釋（天神）、阿修羅（一種神）、迦樓羅（一種神鳥）、虎、狼、豬、鹿、水神、火神、風神、日、月、星宿、國王、大臣、男女老少、沙門（出家人）、婆羅門（祭司）、四王天、夜叉（一種神）、菩薩、如來，佛都根據他們所崇拜的對象而顯現相應的形象，看到的人都稱念『南無（皈依）』、『南無無上世尊』，合掌恭敬地禮拜供養。 當時，雪山光味仙人，和他的弟子在西門下，側身站立等待佛。光味仙人看到佛的身形，是仙人的形象，被無數眾生所供養，就說道：『這樣的人真是大仙，堪受世間人天的供養。為什麼呢？因為他有福德的相貌。我怎麼知道他大還是我大呢？我現在應當問他的生姓、經書、出家多久？』

【English Translation】 English version: Kakara flowers (a type of flower), Manshushaka flowers (a type of flower), Maha Manshushaka flowers (great Manshushaka flowers), Champaka flowers (a type of flower), Maha Champaka flowers (great Champaka flowers), Joyful flowers (a type of flower), Great Joyful flowers (great joyful flowers), Beloved flowers (a type of flower), Great Beloved flowers (great beloved flowers), Parijata flowers (a type of flower), Kuvichara flowers (a type of flower), Uppala flowers (a type of flower), Kuvamuda flowers (a type of flower), Paduma flowers (a type of flower), Pundarika flowers (a type of flower), such flowers, adorned and covered the path where the Tathagata walked. On both sides of the road, seven-jeweled trees stood tall like Tala trees, and between the trees were eight kinds of clear springs. In the sky above, many devas (gods) held aloft exquisite seven-jeweled banners and canopies, raining down various flowers, as well as gold, silver, crystal, and lapis lazuli treasures. Ox-head sandalwood and white sandalwood, hard agarwood, and various flower fragrances were scattered everywhere the Tathagata walked. There were also various exquisite musical performances. All the people together meticulously decorated the path outside Rajagriha where the Tathagata would walk, while the retinue of Mara (demon) decorated the inside of the city. At that time, the Buddha, the World Honored One, entered Rajagriha. At that time, the Buddha's mind was in the Shurangama Samadhi (a type of meditation), manifesting the subtle eighty auspicious marks. If someone worshipped an elephant, the Buddha would manifest the form of an elephant; if someone worshipped a lion, the Buddha would manifest the form of a lion; if someone worshipped a cow, the Buddha would manifest the form of a cow; if someone worshipped a Kalavinka bird, the Buddha would manifest the form of a Kalavinka bird; if someone worshipped a rabbit, the Buddha would manifest the form of a rabbit; if someone worshipped fish, dragons, turtles, tortoises, Brahma, Ishvara, Gandharva (a type of deity), the eight-armed deity, Indra (a god), Asura (a type of deity), Garuda (a mythical bird), tigers, wolves, pigs, deer, water gods, fire gods, wind gods, the sun, moon, stars, kings, ministers, men and women, young and old, Shramanas (ascetics), Brahmins (priests), the Four Heavenly Kings, Yakshas (a type of deity), Bodhisattvas, and Tathagatas, the Buddha would manifest the corresponding form according to what they worshipped. Upon seeing this, they would all proclaim 'Namo (homage)', 'Namo Supreme World Honored One', and respectfully bow and make offerings with their palms together. At that time, the Snow Mountain Light Taste Immortal, along with his disciples, stood waiting for the Buddha under the west gate. When the Light Taste Immortal saw the Buddha's form, which was that of an immortal, being worshipped by countless beings, he said, 'Such a person is truly a great immortal, worthy of receiving the offerings of humans and devas in the world. Why is that? Because of his auspicious marks of merit. How can I know if he is greater or I am greater? I should now ask about his birth, lineage, scriptures, and how long he has been an ascetic?'

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光味仙人即趣佛所，告其弟子摩納：「彼仙人者德相成就了了可知，聰明睿哲能解深義，汝等應當至心生信，如我所見相書所載，是人必能說無上道，彼定能令我度生死。」五百弟子同聲嘆言：「善哉！善哉！如和上言。」

爾時，光味與五百弟子前後圍繞即至佛所，作如是言：「汝是誰耶？」

佛言：「是婆羅門。」

光味復言：「姓何等耶？」

答言：「我姓瞿曇。」

又問：「受何戒耶？」

答言：「吾受三戒。」

又問：「修集何行？」

答言：「吾修三空行。」

又問：「出家已來為久近乎？」

答言：「具大智時。」

又問：「汝頗讀誦星宿書不？」

答言：「汝今讀誦得何利益？」

光味復言：「我以此法教諸眾生，受我語者多獻供養。」

佛言：「汝知此書，頗能得過生老死不？」

光味復問：「瞿曇！生老病死云何可斷？」

佛言：「汝若不能斷生老死，何用讀誦如是星書？」

光味復言：「瞿曇！汝若不知星宿書者，身上何故有星行處？如我知者，定謂瞿曇通達如是星宿彼岸。」

佛言：「云何名星宿道？」

光味答言：「謂二十八宿日月隨行，一切眾生日月年歲皆

【現代漢語翻譯】 現代漢語譯本 光味仙人隨即前往佛陀所在之處，告訴他的弟子摩納：『那位仙人德行和相貌都已圓滿，清晰可見，聰明睿智，能夠理解深奧的道理。你們應當真心誠意地相信他。正如我從相書中所見，這個人必定能夠宣說無上的真理，他一定能夠引領我脫離生死輪迴。』五百位弟子齊聲讚歎道：『太好了！太好了！正如和上（指老師）所說。』 當時，光味仙人與五百位弟子前後簇擁著來到佛陀面前，問道：『你是誰？』 佛陀回答說：『我是婆羅門（古印度社會中的祭司階層）。』 光味仙人又問：『你姓什麼？』 佛陀回答說：『我姓瞿曇（釋迦牟尼的姓氏）。』 又問：『你受持什麼戒律？』 佛陀回答說：『我受持三戒（通常指不殺生、不偷盜、不邪淫）。』 又問：『你修習什麼行為？』 佛陀回答說：『我修習三空行（指空性、無相、無愿）。』 又問：『你出家以來有多久了？』 佛陀回答說：『從我具足大智慧時起。』 又問：『你是否讀誦過星宿之書？』 佛陀回答說：『你現在讀誦星宿之書，能得到什麼利益呢？』 光味仙人又說：『我用這種方法教導眾生，接受我教導的人大多會供養我。』 佛陀說：『你瞭解這些星宿之書，難道能夠超越生老病死嗎？』 光味仙人又問：『瞿曇！生老病死如何才能斷除？』 佛陀說：『如果你不能斷除生老病死，又何必讀誦這樣的星宿之書呢？』 光味仙人又說：『瞿曇！如果你不瞭解星宿之書，你身上為何會有星宿執行的痕跡？以我所知，我斷定瞿曇你通達了星宿的彼岸。』 佛陀說：『什麼叫做星宿之道？』 光味仙人回答說：『就是指二十八星宿和日月執行，一切眾生的日月年歲都由此而來。』

【English Translation】 English version The ascetic Guangwei (Light Flavor) then went to where the Buddha was, and told his disciple Mana: 'That ascetic's virtues and appearance are perfect and clearly visible, he is intelligent and wise, able to understand profound meanings. You should sincerely believe in him. As I have seen in the books of physiognomy, this person will surely be able to preach the supreme path, and he will certainly be able to lead me out of the cycle of birth and death.' The five hundred disciples exclaimed in unison: 'Excellent! Excellent! Just as the teacher (referring to the master) has said.' At that time, Guangwei and his five hundred disciples, surrounded by them, arrived before the Buddha and asked: 'Who are you?' The Buddha replied: 'I am a Brahmin (a priestly class in ancient Indian society).' Guangwei then asked: 'What is your surname?' The Buddha replied: 'My surname is Gautama (Shakyamuni's surname).' He further asked: 'What precepts do you uphold?' The Buddha replied: 'I uphold the three precepts (usually referring to not killing, not stealing, and not committing sexual misconduct).' He further asked: 'What practices do you cultivate?' The Buddha replied: 'I cultivate the three emptiness practices (referring to emptiness, signlessness, and wishlessness).' He further asked: 'How long has it been since you left home?' The Buddha replied: 'Since I attained great wisdom.' He further asked: 'Have you read the books of constellations?' The Buddha replied: 'What benefit do you gain from reading the books of constellations now?' Guangwei then said: 'I use this method to teach sentient beings, and those who accept my teachings mostly make offerings to me.' The Buddha said: 'Do you know these books of constellations, and can you transcend birth, old age, sickness, and death?' Guangwei then asked: 'Gautama! How can birth, old age, sickness, and death be eliminated?' The Buddha said: 'If you cannot eliminate birth, old age, sickness, and death, why do you read such books of constellations?' Guangwei then said: 'Gautama! If you do not understand the books of constellations, why are there traces of constellations moving on your body? As far as I know, I am certain that you, Gautama, have mastered the other shore of constellations.' The Buddha said: 'What is called the path of constellations?' Guangwei replied: 'It refers to the twenty-eight constellations and the movement of the sun and moon, from which the days, months, and years of all sentient beings come.'

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悉系屬。瞿曇！一切星宿跡有四分。

「瞿曇！東方七宿，謂角、亢、氐、房、心、尾、箕。若人生日，屬角星者，口闊四指額廣亦爾。其身右邊多生黑子，上皆有毛，當知是人多財富貴。廣額似像，聰明多智眷屬熾盛，其項短促，腳兩指長，左有刀創，多有妻子，惡性輕躁，壽命八十。四十年時一受衰苦，長子不壽，心樂法事，衰患在火。瞿曇！屬角星者有如是相。

「屬亢星者，心樂法事，受性多巧，聰明富貴。多懷慚愧，怨不能害，樂欲出家，受性柔軟，輕躁確盡無所隱藏，壽六十年。三十五時身遇篤病，繞頸四指當有瘡𤻧，不宜子息。瞿曇！屬亢星者，有如是相。

「屬氐星者，生人受身勇健，巨富豪貴，壽二十五。左有黑子，于父母所悔(丹本云恒)生噁心。敬出家人，於己眷屬不能增長。瞿曇！屬氐星者，有如是相。

「屬房星人受性弊惡，愚騃無智，巨富豪貴。右有黑子，壽三十五當被兵死，宜於兄弟。瞿曇！屬房星人有如是相。

「屬心星人富貴多財，愚癡風病，壽三十五。頭有瘡𤻧，有大名聲，毒不能中，妻子不樂。瞿曇！屬心星人，有如是相。

「屬尾星人具諸相好，雄壯富貴得大自在，兩乳輪相，有大名聲，身諸光明勝於日月。聰明大智無能勝者，貪樂

【現代漢語翻譯】 現代漢語譯本： 世尊，一切星宿的執行軌跡有四種劃分。 世尊，東方有七個星宿，分別是角宿、亢宿、氐宿、房宿、心宿、尾宿、箕宿。如果有人出生時屬於角宿，那麼他的嘴巴寬度為四指，額頭寬度也一樣。他的身體右側多生有黑痣，上面都有毛髮，應當知道這個人多財富貴。額頭寬闊像大象，聰明多智，眷屬興盛，脖子短促，腳趾有兩個較長，左邊有刀傷，有很多妻子，性格暴躁輕浮，壽命八十歲。四十歲時會經歷一次衰敗的痛苦，長子不長壽，喜歡佛法，衰敗的禍患與火有關。世尊，屬於角宿的人有這樣的相貌。 屬於亢宿的人，喜歡佛法，性格多巧，聰明富貴。多有慚愧之心，怨恨不能傷害他，喜歡出家，性格柔和，輕浮急躁但毫無隱瞞，壽命六十歲。三十五歲時會身患重病，脖子周圍四指寬的地方會有瘡疤，不適合有子嗣。世尊，屬於亢宿的人有這樣的相貌。 屬於氐宿的人，出生時身體強壯，非常富有豪貴，壽命二十五歲。左邊有黑痣，對父母常生噁心。尊敬出家人，但自己的眷屬不能增長。世尊，屬於氐宿的人有這樣的相貌。 屬於房宿的人，性格惡劣，愚蠢無知，非常富有豪貴。右邊有黑痣，壽命三十五歲時會死於兵禍，適合與兄弟相處。世尊，屬於房宿的人有這樣的相貌。 屬於心宿的人，富有財富，愚癡且患有風病，壽命三十五歲。頭上有瘡疤，有很大的名聲，毒藥不能傷害他，與妻子不和睦。世尊，屬於心宿的人有這樣的相貌。 屬於尾宿的人，具備各種美好的相貌，雄壯富貴，得到大自在，兩乳之間有輪狀的紋路，有很大的名聲，身體的光明勝過日月。聰明有大智慧，無人能勝過他，貪圖享樂。

【English Translation】 English version: Gautama, the courses of all the stars have four divisions. Gautama, the seven stars in the east are called the Horn (角, Jiao), the Neck (亢, Kang), the Root (氐, Di), the Chamber (房, Fang), the Heart (心, Xin), the Tail (尾, Wei), and the Winnowing Basket (箕, Ji). If a person is born under the Horn star, their mouth will be four fingers wide, and their forehead will be equally wide. Their right side will have many black moles, all with hair, and it should be known that this person will be wealthy and noble. Their broad forehead will resemble an elephant, they will be intelligent and wise, their family will be prosperous, their neck will be short, two of their toes will be long, they will have a knife wound on their left side, they will have many wives, they will be of a bad and impulsive nature, and their lifespan will be eighty years. At forty years old, they will experience a decline and suffering, their eldest son will not live long, they will enjoy the Dharma, and their suffering will be related to fire. Gautama, those who belong to the Horn star have such characteristics. Those who belong to the Neck star will enjoy the Dharma, be skillful in nature, intelligent, wealthy, and noble. They will have much shame, resentment will not harm them, they will enjoy leaving home, their nature will be gentle, they will be impulsive but without any hidden agendas, and their lifespan will be sixty years. At thirty-five years old, they will suffer from a serious illness, there will be a sore around their neck four fingers wide, and they will not be suitable for having children. Gautama, those who belong to the Neck star have such characteristics. Those who belong to the Root star will be born with a strong body, be very wealthy and noble, and their lifespan will be twenty-five years. They will have a black mole on their left side, and they will often have evil thoughts towards their parents. They will respect those who have left home, but their own family will not grow. Gautama, those who belong to the Root star have such characteristics. Those who belong to the Chamber star will have a bad nature, be foolish and ignorant, but very wealthy and noble. They will have a black mole on their right side, they will die in battle at the age of thirty-five, and they will be suitable to be with their brothers. Gautama, those who belong to the Chamber star have such characteristics. Those who belong to the Heart star will be wealthy, foolish, and suffer from wind disease, and their lifespan will be thirty-five years. They will have a sore on their head, they will have a great reputation, poison will not harm them, and they will not be happy with their wives. Gautama, those who belong to the Heart star have such characteristics. Those who belong to the Tail star will have all kinds of good characteristics, be strong, wealthy, and noble, and they will attain great freedom. They will have wheel-like patterns between their breasts, they will have a great reputation, and the light from their body will surpass the sun and moon. They will be intelligent and wise, and no one will be able to defeat them, and they will be greedy for pleasure.

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出家能調煩惱，增長眷屬多有慚愧，壽命百年。四十五時，暫一受苦，胸有德相眾生樂見，不宜父母。瞿曇！屬尾星人，有如是相。

「屬箕星人樂喜諍訟，多犯禁戒，受性弊惡人不喜見，貪慾熾盛，壽六十年。貧窮困苦，常樂遊行，牙齒疏小，胸臆確瘦。瞿曇！屬東方宿有如是相。

「屬井星人多饒財寶人所恭敬，心樂於法，䐡有瘡𤻧，壽八十年。慈孝供養父母師長，先父母喪，心無慳吝多有慚愧，衰禍在水。瞿曇！屬井星者有如是相。

「屬鬼星人慳吝短壽，䐡下四指當有黑子，不宜父母，喜樂諍訟。瞿曇！屬鬼星者有如是相。

「屬柳星者富貴持戒，慕樂法事，壽七十五。增長眷屬，死已生天，腰有赤子，敬受法者人所信伏。瞿曇！屬柳星者，有如是相。

「屬七星者樂為劫賊，盜物為業，奸偽諂曲，薄福短壽，舉動粗獷，愚癡狂騃必被兵死。瞿曇！七星生者，有如是相。

「屬張星者，壽命八十，善於音樂，首發稀少，衰二十七及三十三。富貴勇健有大名稱，聰明無吝，樂法慚愧，不宜父母及以兄弟，頂(丹本云項)有瘡𤻧，過三十五乃有子息，陰有黑子，髀有黃子。瞿曇！屬張星者，有如是相。

「屬翼星人善知算數，慳吝惡性鈍根邪見，右有黑子，壽命三十

【現代漢語翻譯】 現代漢語譯本 出家修行能夠調伏煩惱，增加眷屬，多有慚愧之心，壽命可達百年。在四十五歲時，會暫時承受一些苦難，但胸前有德相，眾生樂於見到，不適宜與父母同住。瞿曇（Gautama）！屬於尾宿星的人，有這樣的相貌。 屬於箕宿星的人喜歡爭論訴訟，常常觸犯禁戒，秉性惡劣，不被人喜歡，貪慾強烈，壽命六十年。貧窮困苦，常常喜歡偷盜，牙齒稀疏細小，胸部瘦弱。瞿曇！屬於東方星宿的人，有這樣的相貌。 屬於井宿星的人擁有很多財富，受人尊敬，內心喜歡佛法，腹部有瘡疤，壽命八十年。慈愛孝順，供養父母師長，在父母去世后，內心沒有吝嗇，多有慚愧之心，衰敗的禍患與水有關。瞿曇！屬於井宿星的人，有這樣的相貌。 屬於鬼宿星的人吝嗇且短壽，在肚臍下四指的地方會有黑痣，不適宜與父母同住，喜歡爭論訴訟。瞿曇！屬於鬼宿星的人，有這樣的相貌。 屬於柳宿星的人富貴且持戒，羨慕並喜歡佛法之事，壽命七十五歲。增加眷屬，死後會升天，腰部有紅痣，尊敬並接受佛法的人會信服他。瞿曇！屬於柳宿星的人，有這樣的相貌。 屬於七星宿的人喜歡做強盜，以偷盜為業，奸詐虛偽，福薄短壽，舉止粗魯，愚癡狂妄，必定會死於兵禍。瞿曇！屬於七星宿的人，有這樣的相貌。 屬於張宿星的人，壽命八十歲，擅長音樂，頭髮稀少，在二十七歲和三十三歲時會遭遇衰敗。富貴勇猛，有很大的名聲，聰明不吝嗇，喜歡佛法並有慚愧之心，不適宜與父母及兄弟同住，頭頂（或頸部）有瘡疤，過了三十五歲才會有子嗣，陰部有黑痣，大腿有黃痣。瞿曇！屬於張宿星的人，有這樣的相貌。 屬於翼宿星的人擅長計算，吝嗇且秉性惡劣，根性遲鈍，有邪見，右邊有黑痣，壽命三十歲。

【English Translation】 English version Renouncing the household life can subdue afflictions, increase one's retinue, and bring about much shame, with a lifespan of one hundred years. At the age of forty-five, one will temporarily endure some suffering, but will have virtuous marks on the chest, pleasing to see for all beings, and will not be suitable to live with parents. Gautama! Those born under the Tail Star (屬尾星) have such characteristics. Those born under the Winnowing Basket Star (屬箕星) enjoy disputes and litigation, often violate precepts, have a bad nature, are disliked by others, have intense desires, and a lifespan of sixty years. They are poor and distressed, often enjoy stealing, have sparse and small teeth, and a thin chest. Gautama! Those born under the Eastern Constellations have such characteristics. Those born under the Well Star (屬井星) possess much wealth, are respected by others, have a heart that delights in the Dharma, have sores on their abdomen, and a lifespan of eighty years. They are kind and filial, support their parents and teachers, after the death of their parents, they have no stinginess in their hearts, have much shame, and their decline is related to water. Gautama! Those born under the Well Star have such characteristics. Those born under the Ghost Star (屬鬼星) are stingy and short-lived, have a black mole four fingers below the navel, are not suitable to live with parents, and enjoy disputes and litigation. Gautama! Those born under the Ghost Star have such characteristics. Those born under the Willow Star (屬柳星) are wealthy and uphold precepts, admire and enjoy Dharma practices, and have a lifespan of seventy-five years. They increase their retinue, are reborn in heaven after death, have a red mole on their waist, and are trusted by those who respect and receive the Dharma. Gautama! Those born under the Willow Star have such characteristics. Those born under the Seven Stars (屬七星) enjoy being robbers, make stealing their profession, are deceitful and flattering, have little fortune and a short life, are rough in their actions, foolish and mad, and will surely die in war. Gautama! Those born under the Seven Stars have such characteristics. Those born under the Extended Star (屬張星) have a lifespan of eighty years, are skilled in music, have sparse hair, and will experience decline at the ages of twenty-seven and thirty-three. They are wealthy, brave, have great fame, are intelligent and not stingy, enjoy the Dharma and have shame, are not suitable to live with parents and brothers, have sores on their head (or neck), will have children after the age of thirty-five, have a black mole on their genitals, and a yellow mole on their thigh. Gautama! Those born under the Extended Star have such characteristics. Those born under the Wing Star (屬翼星) are skilled in calculation, are stingy and of bad nature, have dull roots, have wrong views, have a black mole on the right side, and a lifespan of thirty years.

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三，絕無子息。瞿曇！屬翼星者，有如是相。

「屬軫星人巨富豪貴，多饒眷屬奴婢僕使，聰明勇健，樂法愛法。敬受法者，壽命百年，死已生天。瞿曇！屬南方星者，有如是相。

「屬奎星者，其人兩頰當有黑子，持戒樂法。敬受法者，富貴樂施，身有火瘡，壽五十年。瞿曇！屬奎星者有如是相。

「屬婁星者壽命短促，貧窮困苦，樂見毀戒，其心慳吝，膝下瘡𤻧，壽三十年，不宜於兄。瞿曇！屬婁星者有如是相。

「屬胃星者不宜父母，多失財寶、田業舍宅，膝有黑子，過二十二得大富貴，不慳樂施。瞿曇！屬胃星者有如是相。

「屬昴星者樂於正法，辯口利辭，聰明富貴，多有名稱，護持禁戒。人所敬信，死已生天，膝有青子，壽五十年。瞿曇！屬昴星者有如是相。

「屬畢星者人所信伏，惡性喜鬥，於己姊妹生於貪心，富貴多怨，常患胸痛，不宜錢財，左有黑子，壽七十年。瞿曇！屬畢星者有如是相。

「屬觜星者富貴樂施，慚愧無貪，無有病苦，眾生樂見，死已生天，衰在七十，壽滿八十。瞿曇！屬觜星者有如是相。

「屬參星者受性弊惡，多造惡業，作守獄卒，貪慾偏多，聰明貧苦，壽六十五，多有黑子。瞿曇！屬西方星有如是相。

「屬斗星

【現代漢語翻譯】 現代漢語譯本 三，沒有子嗣。瞿曇（Gautama）！屬於翼宿星的人，有這樣的特徵。 『屬於軫宿星的人非常富有，擁有眾多眷屬、奴婢和僕人，聰明勇敢，喜愛佛法。尊敬並接受佛法的人，壽命可達百年，死後將昇天。瞿曇（Gautama）！屬於南方星宿的人，有這樣的特徵。 『屬於奎宿星的人，兩頰會有黑痣，持守戒律，喜愛佛法。尊敬並接受佛法的人，會變得富有，樂於佈施，身上會有火瘡，壽命五十年。瞿曇（Gautama）！屬於奎宿星的人，有這樣的特徵。 『屬於婁宿星的人，壽命短促，貧窮困苦，喜歡看到別人毀壞戒律，內心吝嗇，膝蓋有瘡，壽命三十年，不適合做兄長。瞿曇（Gautama）！屬於婁宿星的人，有這樣的特徵。 『屬於胃宿星的人，不利於父母，會失去很多財寶、田地和房屋，膝蓋有黑痣，過了二十二歲會變得非常富有，不吝嗇，樂於佈施。瞿曇（Gautama）！屬於胃宿星的人，有這樣的特徵。 『屬於昴宿星的人，喜愛正法，能言善辯，聰明富有，名聲顯赫，護持戒律。受人尊敬和信任，死後將昇天，膝蓋有青痣，壽命五十年。瞿曇（Gautama）！屬於昴宿星的人，有這樣的特徵。 『屬於畢宿星的人，受人信服，性格兇惡，喜歡爭鬥，對自己的姐妹產生貪心，富有但多怨恨，經常胸痛，不適合管理錢財，左邊有黑痣，壽命七十年。瞿曇（Gautama）！屬於畢宿星的人，有這樣的特徵。 『屬於觜宿星的人，富有且樂於佈施，有慚愧心，沒有貪慾，沒有病痛，眾人喜歡見到他，死後將昇天，七十歲時身體衰弱，壽命可達八十歲。瞿曇（Gautama）！屬於觜宿星的人，有這樣的特徵。 『屬於參宿星的人，性格惡劣，多造惡業，會做獄卒，貪慾特別多，聰明但貧窮，壽命六十五歲，身上有很多黑痣。瞿曇（Gautama）！屬於西方星宿的人，有這樣的特徵。 『屬於斗宿星的人

【English Translation】 English version Third, they have no offspring. Gautama! Those who belong to the Wing Star have such characteristics. 'Those who belong to the Chariot Star are extremely wealthy, possessing many relatives, servants, and attendants. They are intelligent, brave, and love the Dharma. Those who respect and receive the Dharma will live for a hundred years and be reborn in heaven after death. Gautama! Those who belong to the Southern Stars have such characteristics.' 'Those who belong to the Legs Star will have black moles on both cheeks, uphold the precepts, and love the Dharma. Those who respect and receive the Dharma will become wealthy, enjoy giving, have fire sores on their body, and live for fifty years. Gautama! Those who belong to the Legs Star have such characteristics.' 'Those who belong to the Stomach Star have short lives, are poor and miserable, like to see others break the precepts, are stingy at heart, have sores on their knees, live for thirty years, and are not suitable to be elder brothers. Gautama! Those who belong to the Stomach Star have such characteristics.' 'Those who belong to the Pleiades Star are not good for their parents, will lose much wealth, land, and houses, have black moles on their knees, will become very wealthy after the age of twenty-two, are not stingy, and enjoy giving. Gautama! Those who belong to the Pleiades Star have such characteristics.' 'Those who belong to the Head Star love the Right Dharma, are eloquent, intelligent, wealthy, have a great reputation, and uphold the precepts. They are respected and trusted by people, will be reborn in heaven after death, have blue moles on their knees, and live for fifty years. Gautama! Those who belong to the Head Star have such characteristics.' 'Those who belong to the Net Star are trusted by people, have a fierce nature, like to fight, develop greed towards their sisters, are wealthy but have many grievances, often suffer from chest pain, are not suitable to manage money, have black moles on the left side, and live for seventy years. Gautama! Those who belong to the Net Star have such characteristics.' 'Those who belong to the Orion Star are wealthy and enjoy giving, have a sense of shame, are without greed, have no illness, are liked by all, will be reborn in heaven after death, will weaken at seventy, and live to eighty. Gautama! Those who belong to the Orion Star have such characteristics.' 'Those who belong to the Three Stars have a bad nature, create much evil karma, will work as prison guards, have excessive greed, are intelligent but poor, live for sixty-five years, and have many black moles. Gautama! Those who belong to the Western Stars have such characteristics.' 'Those who belong to the Dipper Star'

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者受性愚癡，貪不知足，貧窮惡性，壽命短促，當病食死，黑色羸瘦。瞿曇！屬斗星者有如是相。

「屬牛星者性癡貧窮，樂為偷竊，心多嫉妒，壽七十年，無有妻子。瞿曇！屬牛星者有如是相。

「屬女星者持戒樂施，其人足下多有黑子，增長眷屬，壽八十年。有大名聲，無有病痛，宜於父母及以兄弟。瞿曇！屬女星者有如是相。

「屬虛星者福德富貴，眷屬愛樂，慳吝不施，壽六十五，其人足下當有黑子。瞿曇！屬虛星者有如是相。

「屬危星者身無病苦，聰明持戒，通達世事，富貴多財，壽八十年，宜諸眷屬。瞿曇！屬危星者有如是相。

「屬室星者受性弊惡，多犯禁戒，為人富貴，壽命百年，死墮惡道，不宜父母及以兄弟。瞿曇！屬室星者有如是相。

「屬壁星者雄猛多力，尊榮富貴，有大名稱，眷屬增長，不宜父母，壽命千年，名聞無量，樂法出家。敬受法者，聰明多智，善解世事。瞿曇！屬北方星有如是相，若有通達如是相者，到于彼岸得大智慧。」

佛言：「眾生闇行，著于顛倒煩惱繫縛，隨逐如是星宿書籍。仙人！星宿雖好，亦復生于牛馬狗豬，亦有同屬一星生者，而有貧賤富貴參差。是故我知是不定法。仙人！汝雖得禪，我是一切大智之人。何故不問

【現代漢語翻譯】 現代漢語譯本 『屬於斗星（Douxing）的人，天性愚癡，貪得無厭，貧窮且品行惡劣，壽命短促，常因疾病或食物而死，面色黝黑且身體瘦弱。瞿曇（Qutan）！屬於斗星的人有這樣的特徵。』 『屬於牛星（Niuxing）的人，天性愚笨且貧窮，喜歡偷竊，心中充滿嫉妒，壽命七十年，沒有妻子。瞿曇！屬於牛星的人有這樣的特徵。』 『屬於女星（Nvxing）的人，持守戒律且樂於佈施，腳底多有黑痣，能使眷屬增多，壽命八十年。有很大的名聲，沒有病痛，適合孝順父母和友愛兄弟。瞿曇！屬於女星的人有這樣的特徵。』 『屬於虛星（Xuxing）的人，有福德且富貴，眷屬喜愛，但吝嗇不願佈施，壽命六十五歲，腳底會有黑痣。瞿曇！屬於虛星的人有這樣的特徵。』 『屬於危星（Weixing）的人，身體沒有病痛，聰明且持守戒律，通曉世事，富貴且多財，壽命八十年，適合與眷屬相處。瞿曇！屬於危星的人有這樣的特徵。』 『屬於室星（Shixing）的人，天性惡劣，經常違反戒律，雖然富貴，但壽命百年，死後會墮入惡道，不適合孝順父母和友愛兄弟。瞿曇！屬於室星的人有這樣的特徵。』 『屬於壁星（Bixing）的人，勇猛且力大，尊貴且富貴，有很大的名聲，眷屬增多，但不適合孝順父母，壽命千年，名聲遠揚，喜歡佛法並出家。尊敬佛法的人，聰明且有智慧，善於理解世事。瞿曇！屬於北方星的人有這樣的特徵，如果有人通達這些特徵，就能到達彼岸獲得大智慧。』 佛陀說：『眾生在黑暗中行走，執著于顛倒的煩惱束縛，追隨這些星宿書籍。仙人！星宿即使再好，也會有出生為牛馬狗豬的情況，也有同屬一顆星出生的人，卻有貧賤富貴的差異。因此我知道這是不確定的法則。仙人！你雖然得到了禪定，我是一切大智慧的人。為什麼不問我呢？』

【English Translation】 English version 'Those who belong to the Dou star (Douxing), are foolish by nature, greedy and insatiable, poor and of bad character, with short lifespans, often dying from illness or food, dark-complexioned and thin. Gautama (Qutan)! Those who belong to the Dou star have such characteristics.' 'Those who belong to the Niu star (Niuxing), are foolish and poor by nature, like to steal, are full of jealousy in their hearts, have a lifespan of seventy years, and have no wives. Gautama! Those who belong to the Niu star have such characteristics.' 'Those who belong to the Nv star (Nvxing), uphold precepts and are happy to give, have many black moles on the soles of their feet, can increase their family members, and have a lifespan of eighty years. They have great fame, no illnesses, and are suitable for being filial to their parents and loving their brothers. Gautama! Those who belong to the Nv star have such characteristics.' 'Those who belong to the Xu star (Xuxing), have blessings and are rich and noble, are loved by their family members, but are stingy and unwilling to give, have a lifespan of sixty-five years, and will have black moles on the soles of their feet. Gautama! Those who belong to the Xu star have such characteristics.' 'Those who belong to the Wei star (Weixing), have no physical illnesses, are intelligent and uphold precepts, understand worldly affairs, are rich and wealthy, have a lifespan of eighty years, and are suitable for getting along with family members. Gautama! Those who belong to the Wei star have such characteristics.' 'Those who belong to the Shi star (Shixing), are of bad nature, often violate precepts, although rich and noble, have a lifespan of one hundred years, and will fall into evil paths after death, and are not suitable for being filial to their parents and loving their brothers. Gautama! Those who belong to the Shi star have such characteristics.' 'Those who belong to the Bi star (Bixing), are brave and strong, honorable and rich, have great fame, have many family members, but are not suitable for being filial to their parents, have a lifespan of a thousand years, have a far-reaching reputation, like the Dharma and leave home. Those who respect the Dharma are intelligent and wise, and are good at understanding worldly affairs. Gautama! Those who belong to the northern stars have such characteristics, and if someone understands these characteristics, they can reach the other shore and obtain great wisdom.' The Buddha said: 'Sentient beings walk in darkness, clinging to the bonds of inverted afflictions, and follow these star books. O Immortal! Even if the stars are good, there are cases of being born as cows, horses, dogs, and pigs, and there are also people born under the same star, yet there are differences in poverty, lowliness, wealth, and nobility. Therefore, I know that this is not a fixed law. O Immortal! Although you have attained meditation, I am a person of all-encompassing great wisdom. Why don't you ask me?'

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解脫因緣乃問是事？」

光味又言：「汝今現身如世無異，而尊其事與仙無別，我今真實不知汝是天耶？仙耶？龍耶？鬼耶？聲如梵音、色如古仙，我從昔來未曾見聞如是色相如是事業，是故今問：汝為是誰系？屬於誰？姓氏何等？宣說何事？唯愿廣說，我當聽受。」

爾時，世尊即說偈言：

「若有學習著相書，　　是人不能知此彼， 　若有煩惱所縛者，　　不得解脫常受苦。 　我今具足六神通，　　是故名大婆羅門， 　六波羅蜜是我性，　　以六和敬調諸根， 　我以受持三種戒，　　行空無相三脫門， 　我往初發菩提心，　　爾時得名大出家。 　我都不覺一法相，　　是故不說星宿書； 　法無眾生無壽命，　　是故演說無我凈。 　已度三受三行岸，　　斷諸根故無有相， 　我已真實知諸法，　　是故獲得大寂靜。 　若無掛礙如虛空，　　雖行菩提不覺法， 　修集禁戒大忍辱，　　即得無想大智慧。 　若不覺業求果報，　　如法不轉得菩提， 　心不貪著一切陰，　　亦復不觀於此彼， 　又不覺知菩提道，　　是能速得菩提道。 　無有相貌無想念，　　於一切法無覺觀， 　亦不貪著于諸法，　　即能獲得一切覺。 　若有修集凈梵行，　　是人得名婆羅門， 　觀察

【現代漢語翻譯】 現代漢語譯本：『你問我解脫的因緣是什麼？』 光味又說：『你現在顯現的身體和世俗之人沒有區別，但你所做的事情又和仙人沒有差別。我實在不知道你是天神呢？還是仙人？是龍呢？還是鬼？你的聲音像梵音一樣，你的容貌像古代的仙人。我從以前到現在，從來沒有見過像你這樣的容貌和事業。所以現在我問你：你是屬於哪一類？屬於誰？姓氏是什麼？你宣說的是什麼？希望你能詳細地說說，我一定會認真聽受。』 這時，世尊就說了偈語： 『如果有人學習執著于相的書籍，這個人就不能瞭解此和彼的真諦；如果有人被煩惱所束縛，就不能得到解脫，常常遭受痛苦。 我現在具足六神通（六種超自然能力），所以被稱為大婆羅門（指修行圓滿的人）；六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是我的本性，我用六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）來調伏諸根（眼、耳、鼻、舌、身、意）。 我受持三種戒（攝律儀戒、攝善法戒、饒益有情戒），修行空、無相、無愿這三種解脫之門；我最初發菩提心（覺悟之心）的時候，就得到了大出家的名號。 我都不執著于任何法的表象，所以我不說星宿的書籍；法沒有眾生，也沒有壽命，所以宣說無我清凈的道理。 我已經度過了三受（苦受、樂受、不苦不樂受）和三行（善行、惡行、非善非惡行）的彼岸，斷除了諸根的執著，所以沒有了相貌；我已經真實地瞭解了諸法的實相，所以獲得了大寂靜。 如果沒有掛礙，就像虛空一樣，即使修行菩提道，也不會執著於法；修集禁戒和大忍辱，就能得到無想的大智慧。 如果不執著于業而求果報，如法修行就不會偏離菩提道；心不貪著一切五陰（色、受、想、行、識），也不執著於此和彼。 也不執著于菩提道，這樣才能迅速得到菩提道；沒有相貌，沒有想念，對於一切法都沒有覺觀。 也不貪著于諸法，就能獲得一切覺悟；如果有人修集清凈的梵行（清凈的行為），這個人就稱為婆羅門。 觀察'

【English Translation】 English version: 'What is the cause and condition for your liberation?' Guangwei then said, 'Your present body appears no different from ordinary people, yet your actions are no different from those of immortals. I truly do not know if you are a deva (god), an immortal, a dragon, or a ghost. Your voice is like the sound of Brahma, and your appearance is like that of an ancient immortal. From the past until now, I have never seen or heard of such an appearance or such deeds. Therefore, I now ask: To which category do you belong? To whom do you belong? What is your surname? What are you proclaiming? I wish you would explain in detail, and I will listen attentively.' At that time, the World Honored One spoke in verse: 'If one studies books that cling to forms, that person cannot understand this and that; if one is bound by afflictions, one cannot attain liberation and will always suffer. I now possess the six supernormal powers (six kinds of supernatural abilities), therefore I am called a great Brahmin (referring to one who has completed their practice); the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are my nature, and I use the six harmonies (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, harmony in benefits) to subdue the senses (eyes, ears, nose, tongue, body, mind). I uphold the three precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings), and practice the three doors of liberation: emptiness, signlessness, and wishlessness; when I first generated the Bodhi mind (the mind of enlightenment), I received the name of a great renunciate. I do not cling to the appearance of any dharma, therefore I do not speak of books on astrology; dharma has no sentient beings, nor does it have a lifespan, therefore I proclaim the principle of no-self purity. I have already crossed the shore of the three feelings (pleasant, unpleasant, and neutral) and the three actions (good, evil, and neither good nor evil), and have severed the attachments of the senses, therefore I have no form; I have truly understood the reality of all dharmas, therefore I have attained great tranquility. If there is no hindrance, like the void, even if one practices the Bodhi path, one will not cling to dharma; by cultivating precepts and great patience, one can attain great wisdom without thought. If one does not cling to karma and seek retribution, one will not deviate from the Bodhi path by practicing according to the dharma; the mind does not cling to all five aggregates (form, feeling, perception, mental formations, consciousness), nor does it cling to this and that. Nor does one cling to the Bodhi path, and in this way, one can quickly attain the Bodhi path; there is no form, no thought, and no perception of any dharma. Nor does one cling to any dharma, and in this way, one can attain all enlightenment; if one cultivates pure Brahma conduct (pure actions), that person is called a Brahmin. Observe'

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諸法如虛空，　　是人即得名大覺。」

於是世尊說是偈已，光味仙人及諸眷屬，一切皆見如來本身。見本身已，往善所追，即各獲得寶幢三昧。得是三昧，能遍觀察一切三昧，故名為幢。于諸三昧而得自在，游入一切三昧境界，是故名為寶幢三昧。

爾時，光味合掌恭敬，持微妙華滿其手掬，說偈贊佛：

「如來成就無量德，　　猶如大海水彌滿， 　功德光明甚微妙，　　悉照三千大千界。 　勇猛精進大智慧，　　出勝一切諸眾生， 　具足大慈大悲心，　　是故我禮無上尊。 　如來永斷諸煩惱，　　故我稽首大仙師， 　清凈金色戒光明，　　我今禮敬于佛日。 　能幹眾生諸煩惱，　　能說真實菩提行， 　能壞一切煩惱山，　　轉于無上正法輪。 　今我修于菩提道，　　為得無上大智慧， 　如來具足一切相，　　愿記我等菩提時。 　我當云何斷煩惱，　　度脫一切苦眾生， 　演于真實正真道，　　平等猶如十方佛？ 　眾生三世造惡業，　　我當云何令其斷？ 　若我身口意善業，　　愿此因緣斷彼結。 　永斷一切煩惱病，　　身受妙樂如先佛， 　令眾妙色諸根具，　　遠離諸惡修善法。 　斷除眾生諸邪見，　　修習具足於正見， 　得識宿命樂善行，　　度生死河至彼

【現代漢語翻譯】 現代漢語譯本 『一切法都如同虛空一樣，這個人就能被稱為大覺悟者。』 這時，世尊說完這偈頌后，光味仙人（一位仙人）和他的所有眷屬，都看見了如來（佛陀）的真身。見到真身後，他們都朝著善的方向追隨，各自獲得了寶幢三昧（一種禪定）。得到這種三昧后，能夠普遍觀察一切三昧，所以稱為『幢』。在各種三昧中獲得自在，游入一切三昧的境界，因此稱為寶幢三昧。 當時，光味合掌恭敬，手捧著盛滿的微妙鮮花，用偈頌讚美佛陀： 『如來成就了無量的功德，就像大海一樣充滿，功德的光明非常微妙，照耀著整個三千大千世界。您勇猛精進，擁有大智慧，超越一切眾生，具備大慈大悲的心，所以我禮敬無上的尊者。 如來永遠斷除了各種煩惱，所以我向偉大的導師稽首，您清凈的金色戒律光明，我今天禮敬您，如同禮敬佛日的照耀。 您能使眾生擺脫各種煩惱，能宣說真實的菩提修行之道，能摧毀一切煩惱之山，轉動無上的正法輪。 現在我修習菩提之道，爲了獲得無上的大智慧，如來您具足一切相好，希望您能記下我們證得菩提的時間。 我應當如何斷除煩惱，度脫一切受苦的眾生，宣說真實的正道，像十方諸佛一樣平等？ 眾生在過去、現在、未來三世所造的惡業，我應當如何讓他們斷除？如果我的身、口、意所造的善業，愿以此因緣斷除他們的煩惱結。 愿永遠斷除一切煩惱的病痛，身體感受像過去諸佛一樣的美妙快樂，使身體的各種器官都完美，遠離各種惡行，修習善法。 斷除眾生各種邪見，修習具足正見，能夠認識宿命，樂於行善，度過生死之河到達彼岸。』

【English Translation】 English version 'All dharmas are like empty space; that person is then called a great enlightened one.' Then, after the World Honored One spoke this verse, the Light-Taste Immortal (a sage) and all his retinue saw the Tathagata's (Buddha's) true form. Having seen the true form, they followed the path of goodness, and each attained the Jewel Banner Samadhi (a state of meditative absorption). Having attained this samadhi, they were able to universally observe all samadhis, hence it is called 'Banner'. They gained freedom in all samadhis, and entered the realm of all samadhis, therefore it is called Jewel Banner Samadhi. At that time, Light-Taste, with palms joined in reverence, held a handful of exquisite flowers, and praised the Buddha with a verse: 'The Tathagata has achieved immeasurable virtues, like the ocean filled to the brim. The light of your virtues is extremely subtle, illuminating the entire three thousand great thousand worlds. You are courageous and diligent, with great wisdom, surpassing all living beings. You possess great compassion and great mercy, therefore I bow to the supreme honored one. The Tathagata has forever severed all afflictions, therefore I bow my head to the great teacher. Your pure golden precepts shine brightly, today I pay homage to you, like paying homage to the sun of the Buddha. You can free beings from all afflictions, you can expound the true path of Bodhi practice, you can destroy all mountains of affliction, and turn the unsurpassed wheel of the Dharma. Now I cultivate the path of Bodhi, in order to attain unsurpassed great wisdom. Tathagata, you are endowed with all excellent marks, I hope you will record the time when we attain Bodhi. How should I cut off afflictions, liberate all suffering beings, expound the true and righteous path, and be equal like the Buddhas of the ten directions? How should I cause beings to cease the evil karma they have created in the past, present, and future? If my body, speech, and mind have created good karma, may this cause sever their bonds of affliction. May we forever cut off all diseases of affliction, may our bodies experience the wonderful joy like the Buddhas of the past, may all our organs be perfect, may we stay away from all evil deeds and cultivate good dharmas. May we cut off all wrong views of beings, cultivate and perfect right views, be able to recognize past lives, be happy to do good deeds, and cross the river of birth and death to reach the other shore.'

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岸。 　六波羅蜜得具足，　　知佛深法常住世， 　樂降無上大法雨，　　令諸眾生離貧渴。 　若我身口意惡業，　　今于佛前悉懺悔， 　我今所有福德力，　　施與眾生早成佛。 　我請一切諸眾生，　　勸之令種菩提子， 　我為眾生受苦時，　　愿不生悔及退轉。 　凈於世界及眾生，　　得無礙智凈法界， 　若我真實得佛道，　　愿此所散成華蓋。」

爾時，光味即以華散。是時，三千大千世界六種震動，無量眾生生敬喜心。

有諸眾生奉事象者，見佛是象，作如是言：「云何此像有大福德，令是仙人敬意供養？」乃至若有敬事佛者，見彼仙人敬心供養，見已生信禮拜讚歎。爾時，世尊出首楞嚴定，從定起已一切眾生悉見佛身。見已心生供養歡喜，各任己力而作供養。

爾時，世尊告光味言：「善男子！一切諸天見汝決定發阿耨多羅三藐三菩提心歡喜踴躍故，令是地六種震動。善男子！汝當成就無量智慧，然後獲得無上佛道，乃當復于無量世界然大法炬。

「善男子！汝于來世過三阿僧祇劫，當於此土北方世界名曰香華，其界莊嚴如阿彌陀，當於彼中得成為佛名光功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。于無量世宣說大乘，

【現代漢語翻譯】 現代漢語譯本 到達彼岸。 圓滿六波羅蜜（六種到達彼岸的方法），了知佛陀深奧的教法常住於世， 樂於降下無上的大法雨，使一切眾生脫離貧困和渴求。 如果我的身、口、意有任何惡業，現在在佛前全部懺悔。 我今所擁有的所有福德力量，都施與眾生，愿他們早日成佛。 我懇請一切眾生，勸導他們種下菩提的種子， 當我為眾生受苦時，愿我不生後悔和退轉之心。 凈化世界和眾生，獲得無礙的智慧，清凈法界， 如果我真的能夠證得佛道，愿我所散的花朵化為華蓋。

這時，光味（菩薩名）就散下鮮花。當時，三千大千世界發生六種震動，無數眾生生起敬畏和歡喜之心。

有些眾生崇拜大象，看到佛陀化現為大象，就說：『為什麼這頭大象有如此大的福德，使得這位仙人如此恭敬地供養它？』甚至那些敬奉佛陀的人，看到那位仙人恭敬地供養，看到后都生起信心，禮拜讚歎。 這時，世尊從首楞嚴定（一種禪定）中出定，出定后一切眾生都看到了佛身。看到后，心中生起供養的歡喜，各自盡自己的能力進行供養。

這時，世尊告訴光味說：『善男子！一切諸天看到你決定發阿耨多羅三藐三菩提心（無上正等正覺之心）而歡喜踴躍，所以使得大地發生六種震動。善男子！你應當成就無量的智慧，然後獲得無上的佛道，那時你將會在無量的世界燃起大法炬。』

『善男子！你在未來世經過三個阿僧祇劫（極長的時間單位）后，將在這個世界的北方，有一個世界名為香華，那個世界的莊嚴如同阿彌陀佛（西方極樂世界的佛）的世界一樣，你將在那裡成佛，佛號為光功德如來（佛的十個稱號之一）、應（應供）、正遍知（正等正覺）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人的導師）、佛（覺悟者）、世尊（世間最尊貴的人）。你將在無量世中宣說大乘佛法，』

【English Translation】 English version To the other shore. Having perfected the Six Paramitas (six perfections to reach the other shore), knowing that the Buddha's profound teachings abide in the world, Delighting in showering the supreme Dharma rain, enabling all sentient beings to be free from poverty and thirst. If my body, speech, and mind have any evil deeds, I now repent them all before the Buddha. All the merits and powers I now possess, I bestow upon all sentient beings, wishing them to attain Buddhahood soon. I implore all sentient beings, urging them to plant the seeds of Bodhi (enlightenment), When I suffer for sentient beings, may I not have regret or retreat. Purifying the world and sentient beings, attaining unobstructed wisdom, purifying the Dharma realm, If I truly attain Buddhahood, may the flowers I scatter transform into a canopy.

At that time, Guang Wei (a Bodhisattva's name) scattered flowers. At that moment, the three thousand great thousand worlds shook in six ways, and countless sentient beings arose with reverence and joy.

Some sentient beings who worshipped elephants, seeing the Buddha manifest as an elephant, said: 'Why does this elephant have such great merit, that this sage reverently makes offerings to it?' Even those who revered the Buddha, seeing that sage making offerings with reverence, upon seeing this, they all arose with faith, bowing and praising. At that time, the World Honored One emerged from the Samadhi of Shurangama (a type of meditation), and after emerging from the meditation, all sentient beings saw the Buddha's body. Upon seeing it, joy of making offerings arose in their hearts, and each made offerings to the best of their ability.

At that time, the World Honored One said to Guang Wei: 'Good man! All the devas, seeing that you have resolved to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), are joyful and elated, and therefore caused the earth to shake in six ways. Good man! You should accomplish immeasurable wisdom, and then attain the unsurpassed Buddhahood, at that time you will light the great Dharma torch in immeasurable worlds.'

'Good man! In the future, after passing three Asankhya kalpas (extremely long units of time), in the northern direction of this world, there will be a world named Fragrant Flowers, the adornment of that world will be like that of Amitabha Buddha (the Buddha of the Western Pure Land), and you will attain Buddhahood there, with the Buddha name Light Merit Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyacharanasampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World Honored One). You will proclaim the Mahayana Dharma in immeasurable worlds,'

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終不說于聲聞緣覺。」

爾時，大眾耳聞目見光味仙人得受記莂，悉共歡喜供養恭敬。五百弟子、無量眾生髮阿耨多羅三藐三菩提心，其意堅固無有退轉。◎

◎大方等大集經寶幢分中相品第五

爾時，佛知諸魔心已即入三昧，三昧力故令王舍城有十二門，一一門中有一如來。爾時諸魔見十二佛，自現其身為五通像，乃至示現梵天王像，以妙香華幡蓋伎樂供養于佛。佛入城時足指案地，令此三千大千世界六種震動。其中天人、阿修羅等，帝釋、梵天，及四天王、一切眾生，悉皆得見十方世界十方眾生，皆悉來集王舍大城，赍持香華供養于佛。

佛神力故，令香華中說如是偈：

「若欲永斷三惡道，　　應當發起菩提心； 　若於生死獨覺者，　　是能度脫諸眾生； 　若欲離於惡匆務，　　應當修集於正道； 　若有值遇諸如來，　　是人即得受道記。 　如來大士利眾生，　　今來入此王舍城， 　欲摧一切諸魔眾，　　欲轉無上正法輪， 　佛為五滓諸眾生，　　宣說三乘首楞嚴， 　如來今欲大授記，　　欲聽實義應往彼。」

是偈音聲周遍而聞。

迦蘭陀竹林精舍有諸菩薩阿羅漢等，悉往集會王舍大城中，乃至十方無量世界、凈土、穢土有佛之處，及無佛處，一切眾

【現代漢語翻譯】 現代漢語譯本：最終不會對聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）和緣覺（pratyekabuddha，靠自己領悟佛法的修行者）說這些。 當時，大眾親耳聽到、親眼看到光味仙人（Gandhamādana，一位仙人）得到授記，都非常歡喜，供養和恭敬他。五百位弟子和無數眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），他們的心意堅定，不會退轉。 《大方等大集經》寶幢分中相品第五 當時，佛陀知道眾魔的心思后，就進入了三昧（samādhi，禪定）。由於三昧的力量，使得王舍城出現了十二個門，每個門中都有一位如來（tathāgata，佛的稱號）。當時，眾魔看到十二位佛，自己顯現出五神通的形象，甚至顯現出梵天王（Brahmā，印度教的創造神）的形象，用美妙的香、花、幡蓋、伎樂來供養佛陀。佛陀進入城時，用腳趾按地，使得這個三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）發生六種震動。其中的天人、阿修羅（asura，一種好戰的神）、帝釋（Indra，天神之王）、梵天，以及四大天王（caturmahārājakāyika，佛教的護法神）和一切眾生，都能夠看到十方世界（daśa-diś，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的十方眾生，都來到王舍大城，帶著香花供養佛陀。 由於佛陀的神力，使得香花中說出這樣的偈頌： 『如果想要永遠斷除三惡道（trayo durgatayah，地獄、餓鬼、畜生），應當發起菩提心（bodhicitta，覺悟之心）；如果在生死輪迴中獨自覺悟的人，是能夠度脫一切眾生的；如果想要遠離惡事，應當修習正道；如果能夠遇到諸如來，這個人就能得到成佛的授記。 如來大士爲了利益眾生，今天來到這座王舍城，想要摧毀一切魔眾，想要轉動無上正法輪（anuttara-dharma-cakra，佛陀的教法）；佛陀爲了五濁（pañca kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生，宣說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的首楞嚴（śūraṃgama，一種禪定）；如來現在想要大授記，想要聽聞真實義的人應當前往那裡。』 這偈頌的聲音傳遍四方。 迦蘭陀竹林精舍（Kalandaka-veṇuvana，佛陀在王舍城附近的精舍）的諸位菩薩（bodhisattva，發願成佛的修行者）、阿羅漢（arhat，已證悟的聖者）等，都前往王舍大城，乃至十方無量世界、凈土、穢土有佛之處，以及沒有佛的地方，一切眾

【English Translation】 English version: Ultimately, these will not be spoken to the Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). At that time, the assembly, having heard and seen with their own eyes that the Gandhamādana (a celestial being) had received a prophecy, were all delighted and made offerings and showed respect. Five hundred disciples and countless beings generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), their minds firm and unretreating. The fifth chapter, 'Characteristics,' in the 'Banner of Jewels' section of the Mahāvaipulya Mahāsaṃnipāta Sūtra At that time, the Buddha, knowing the minds of all the demons, entered into samādhi (meditative absorption). Through the power of samādhi, the city of Rājagṛha had twelve gates, and in each gate was a Tathāgata (a title of the Buddha). At that time, the demons, seeing the twelve Buddhas, manifested themselves in the form of those with five supernormal powers, and even manifested themselves in the form of Brahmā (the Hindu god of creation), offering the Buddhas with exquisite incense, flowers, banners, canopies, and music. When the Buddha entered the city, he pressed his toe on the ground, causing this trisāhasra-mahāsāhasra-lokadhātu (a great chiliocosm) to shake in six ways. The devas, asuras (a type of demigod), Indra (king of the gods), Brahmā, the Four Heavenly Kings (guardian deities), and all beings within it were able to see the beings of the ten directions (the cardinal and intermediate directions, plus up and down), and all came to the great city of Rājagṛha, bringing incense and flowers to offer to the Buddha. Through the Buddha's divine power, the following verses were spoken from within the incense and flowers: 'If you wish to forever cut off the three evil paths (hell, hungry ghosts, and animals), you should generate the Bodhicitta (the mind of enlightenment); those who awaken alone in the cycle of birth and death are able to liberate all beings; if you wish to be free from evil deeds, you should cultivate the right path; if you encounter the Tathāgatas, you will receive a prophecy of Buddhahood. The great Tathāgata, for the benefit of beings, has come to this city of Rājagṛha today, wishing to destroy all the hosts of demons, wishing to turn the unsurpassed Dharma wheel (the Buddha's teachings); the Buddha, for the sake of beings in the five turbidities (the five degenerations of the age), proclaims the Śūraṃgama (a type of samadhi) of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); the Tathāgata now wishes to give a great prophecy, those who wish to hear the true meaning should go there.' The sound of these verses spread everywhere. The Bodhisattvas (those who aspire to Buddhahood), Arhats (enlightened beings), and others from the Kalandaka-veṇuvana (a monastery near Rājagṛha) all went to the great city of Rājagṛha, and even from the countless worlds of the ten directions, pure lands, impure lands, places where there are Buddhas, and places where there are no Buddhas, all

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生悉來聚集。

爾時，世尊入佛莊嚴瓔珞三昧，入三昧已，令此娑婆世界清凈莊嚴，猶如未來遍見如來所有國土。

爾時，世尊光明凈妙，眾生樂見，十方無量微塵世界凈穢等土、有無佛處，一切眾生亦復如是，樂見如來凈妙光明，亦復樂聞如來音聲。

爾時十方一一方面，無量佛土無量菩薩，悉來至此娑婆世界王舍大城。

爾時，此界具足多有無量菩薩，如是菩薩悉共供養如來世尊。或有菩薩于娑婆世界雨諸雜香以供養佛，或有菩薩於此世界雨真珠寶以供養佛，或有菩薩於此世界雨妙瓔珞，或雨金、銀、琉璃、頗梨、車𤦲、馬瑙，或雨栴檀沉水諸香，或復有雨牛頭栴檀，或雨諸華須曼那華以供養佛。或有菩薩以真實法讚歎于佛，或有現作天帝釋像、梵天王像、四天王像、魔王形像、自在天像、違陀天像、八臂天像、轉輪王像、寶像山像、樹林等像，大臣、長者、男女、師宗、牛羊、象馬、水牛等像，作如是像，趣王舍城大蓮華所，以手觸華華即為動。

是時，一切魔眾男女大小及諸眷屬，皆悉動搖生大恐怖，即作是言：「何因緣故我之宮殿如是傾動？我等所尊將不退沒，失我天耶？我等復不欲滅墮乎？我往常見如是世界有五滓濁，今者何緣寂然清凈？」

爾時，諸魔悉見十方

【現代漢語翻譯】 現代漢語譯本：他們都聚集而來。 那時，世尊進入佛莊嚴瓔珞三昧（一種禪定狀態），進入三昧后，他使這個娑婆世界（我們所居住的世界）變得清凈莊嚴，就像未來遍見如來（佛的稱號）的所有國土一樣。 那時，世尊的光明清凈美妙，眾生都樂於見到。十方無量微塵世界（指極多的世界）中，無論清凈還是污穢的國土，無論有沒有佛陀的地方，一切眾生也都如此，樂於見到如來清凈美妙的光明，也樂於聽聞如來的聲音。 那時，十方每一方向，無量佛土的無量菩薩，都來到這個娑婆世界的王舍大城。 那時，這個世界已經有很多無量菩薩，這些菩薩都一起供養如來世尊。有的菩薩在娑婆世界降下各種香來供養佛，有的菩薩在這個世界降下真珠寶來供養佛，有的菩薩在這個世界降下美妙的瓔珞（一種裝飾品），有的降下金、銀、琉璃、頗梨（水晶）、車𤦲（硨磲）、馬瑙（瑪瑙），有的降下栴檀（一種香木）、沉水等香，有的還降下牛頭栴檀，有的降下各種花，如須曼那華（一種花）來供養佛。有的菩薩用真實的佛法讚歎佛，有的菩薩顯現出天帝釋（天神之王）的形象、梵天王（創造之神）的形象、四天王（守護神）的形象、魔王的形象、自在天（一種天神）的形象、違陀天（一種天神）的形象、八臂天（一種天神）的形象、轉輪王（理想的統治者）的形象、寶像山（珍寶堆積的山）的形象、樹林等的形象，以及大臣、長者、男女、師宗（宗教導師）、牛羊、象馬、水牛等的形象，他們以這些形象來到王舍城的大蓮花處，用手觸碰蓮花，蓮花就動了起來。 這時，一切魔眾，無論男女老少以及他們的眷屬，都開始動搖，產生巨大的恐懼，他們說：『是什麼原因導致我們的宮殿如此傾斜搖動？我們所尊敬的神難道要退沒，失去我們的天界嗎？我們難道要滅亡墮落嗎？我往常看到這個世界有五種污濁，現在為什麼如此寂靜清凈？』 那時，諸魔都看到十方

【English Translation】 English version: They all gathered together. At that time, the World Honored One entered the Samadhi of the Buddha's Adorned Garland (a state of meditative absorption). Having entered this Samadhi, he made this Saha world (the world we inhabit) pure and adorned, just like all the lands of the Tathagata (a title for the Buddha) who will be seen everywhere in the future. At that time, the World Honored One's light was pure and wonderful, and beings were delighted to see it. In the countless dust-like worlds of the ten directions, whether the lands were pure or impure, whether there were Buddhas or not, all beings were likewise delighted to see the pure and wonderful light of the Tathagata, and were also delighted to hear the voice of the Tathagata. At that time, from each of the ten directions, countless Bodhisattvas from countless Buddha lands came to this Saha world, to the great city of Rajagriha. At that time, this world was already filled with countless Bodhisattvas, and these Bodhisattvas all together made offerings to the World Honored One, the Tathagata. Some Bodhisattvas rained down various fragrances in the Saha world to make offerings to the Buddha. Some Bodhisattvas rained down genuine jewels in this world to make offerings to the Buddha. Some Bodhisattvas rained down wonderful garlands in this world, some rained down gold, silver, lapis lazuli, crystal, tridacna (giant clam), agate, some rained down sandalwood, aloeswood, and other fragrances, some even rained down ox-head sandalwood, and some rained down various flowers, such as the Sumana flower (a type of flower), to make offerings to the Buddha. Some Bodhisattvas praised the Buddha with the true Dharma. Some manifested as the image of Indra (king of the gods), the image of Brahma (the creator god), the image of the Four Heavenly Kings (guardian deities), the image of Mara (the demon king), the image of Ishvara (a type of god), the image of Veda (a type of god), the image of the eight-armed god, the image of a Chakravartin (ideal ruler), the image of a mountain of jewels, the image of forests, and the images of ministers, elders, men, women, religious teachers, cattle, sheep, elephants, horses, water buffalo, etc. They came in these forms to the great lotus flower in Rajagriha, and when they touched the lotus with their hands, the lotus began to move. At this time, all the demons, both male and female, young and old, and their retinues, all began to shake and tremble, experiencing great fear. They said, 'What is the reason that our palaces are tilting and shaking like this? Is it possible that the gods we respect are going to decline and lose our heavenly realms? Are we going to perish and fall? I have always seen this world with five impurities, why is it so peaceful and pure now?' At that time, all the demons saw the ten directions

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清凈菩薩皆來集會娑婆世界，見是事已復作是言：「以佛、世尊光明嚴麗，眾生樂見之因緣故，乃至不見己之眷屬有一人在。」復作是念：「我今何故不往佛所親近供養？」

時魔波旬即至佛所，合掌恭敬而說偈言：

「我今歸依于如來，　　已得歡喜至心樂， 　愿見放舍還本處，　　還已乃當聽正法。」

爾時世尊說偈答言：

「我不勸汝以去來，　　諸法性相亦如是， 　汝今若有大神通，　　隨意自在無遮者。」

是時，波旬復說偈言：

「如佛世尊真實語，　　今者實無遮我者， 　我適欲還本處時，　　尋即見身被五縛。」

佛言：「我已永斷一切繫縛，欲解一切眾生繫縛，我亦不念眾生諸惡，是故得名解脫繫縛。」

爾時，世尊見十方眾生悉來集會，即說偈言：

「一切大眾至心聽，　　遠離一切疑網心， 　我今所說不思議，　　應當諦觀業因緣。 　無上世尊甚難有，　　法僧二寶亦復然， 　人身難得信亦爾，　　施心福田亦復難； 　無上世尊難得見，　　見已聞法亦復難； 　難得遠離於八難，　　得如法忍亦復難； 　其心難得而調伏，　　修空三昧亦復難； 　修善思惟如法住，　　如是二事亦復難； 　一切煩惱難遠離，　　獲得菩提亦復難

【現代漢語翻譯】 現代漢語譯本 清凈的菩薩們都來到娑婆世界（Saha world，指我們所居住的這個世界），看到這種情況后，又說道：『因為佛、世尊的光明莊嚴，眾生都樂於見到，甚至看不到自己的眷屬中有一個人。』他們又想：『我為什麼不去佛那裡親近供養呢？』 這時，魔波旬（Mara Papiyas，佛教中的魔王）來到佛陀那裡，合掌恭敬地說了偈語： 『我現在歸依于如來（Tathagata，佛的稱號之一），已經得到歡喜和至誠的快樂，願意見到（我）被放舍回到原來的地方，回到那裡之後，我應當聽聞正法。』 這時，世尊用偈語回答說： 『我不勸你離開或回來，諸法的自性和現象也是如此。你現在如果有大神通，就可以隨意自在，沒有人能阻礙你。』 這時，波旬又說了偈語： 『如佛世尊所說的真實語，現在確實沒有人能阻礙我。我剛想回到原來的地方時，立刻就看到自己被五種束縛捆綁住了。』 佛說：『我已經永遠斷除了一切束縛，想要解脫一切眾生的束縛，我也不記念眾生的各種惡行，因此被稱為解脫束縛。』 這時，世尊看到十方眾生都來了，就說了偈語： 『一切大眾要專心聽，遠離一切疑惑和網羅的心。我現在所說的是不可思議的，應當仔細觀察業的因緣。 無上的世尊非常難得，佛法僧三寶也是如此。人身難得，信仰也是如此，佈施的心和福田也是難得的； 無上的世尊難以見到，見到之後聽聞佛法也是難得的；難以遠離八難（指八種難以修行佛法的障礙），得到如法忍（指對佛法的理解和接受）也是難得的； 難以調伏自己的心，修習空三昧（指一種禪定狀態）也是難得的；修習善的思維，如法安住，這兩件事也是難得的； 一切煩惱難以遠離，獲得菩提（指覺悟）也是難得的。』

【English Translation】 English version Pure Bodhisattvas all came to the Saha world (the world we live in), and upon seeing this, they said, 'Because of the Buddha's, the World Honored One's, radiant splendor, beings are delighted to see, to the point that they cannot even see a single one of their own family members.' They then thought, 'Why do I not go to the Buddha to draw near and make offerings?' At that time, Mara Papiyas (the demon king in Buddhism) came to the Buddha, respectfully joined his palms, and spoke a verse: 'I now take refuge in the Tathagata (one of the titles of the Buddha), having attained joy and sincere happiness. I wish to see (myself) released and returned to my original place. Having returned there, I shall listen to the true Dharma.' At that time, the World Honored One replied with a verse: 'I do not advise you to leave or return. The nature and phenomena of all dharmas are also like this. If you now have great supernatural powers, you can be free and unrestrained, and no one can hinder you.' At that time, Papiyas again spoke a verse: 'As the true words of the Buddha, the World Honored One, now indeed there is no one who can hinder me. When I just intended to return to my original place, I immediately saw myself bound by five fetters.' The Buddha said, 'I have forever severed all fetters, and I wish to liberate all beings from their fetters. I also do not remember the various evils of beings, therefore I am called one who is liberated from fetters.' At that time, the World Honored One saw that beings from the ten directions had all come, and spoke a verse: 'All of you, the great assembly, listen attentively, and keep your minds far from all doubts and nets. What I am about to speak is inconceivable, and you should carefully observe the causes and conditions of karma. The unsurpassed World Honored One is very rare, and so are the Buddha, Dharma, and Sangha (the three jewels). It is rare to obtain a human body, and so is faith. The mind of giving and the field of merit are also rare; It is rare to see the unsurpassed World Honored One, and it is also rare to hear the Dharma after seeing him. It is rare to be free from the eight difficulties (eight obstacles to practicing the Dharma), and it is also rare to obtain the acceptance of the Dharma (understanding and accepting the Dharma); It is rare to tame one's own mind, and it is also rare to cultivate the Samadhi of Emptiness (a state of meditation). It is rare to cultivate good thoughts and abide in accordance with the Dharma, and these two things are also rare; It is rare to be free from all afflictions, and it is also rare to attain Bodhi (enlightenment).'

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。 　我今說趣菩提事，　　猶如世人說變化。 　我之所說遠離愛，　　能壞闇冥修善法， 　所示無上正真道，　　應當至心勤修行。 　若欲遠離三惡垢，　　及餘一切諸魔業， 　不為煩惱之所害，　　應當從佛聽正法。 　若欲具足三種戒，　　應學具足三脫門， 　即能破壞三界結，　　亦能過於三惡道。 　若不斷絕三寶性，　　為于正法喪身命， 　即能具足無量通，　　是人名為如法住。 　若於三世無覺觀，　　亦復不著三世法， 　是人能過於三界，　　亦復獲得如法忍。 　一切凡夫無明覆，　　常為四倒所圍繞， 　于無法中作法想，　　于無物中作物想， 　以是因緣名顛倒，　　如是之人行邪道。 　若有說言眼見色，　　乃至意能知諸法， 　如是之人行顛倒，　　流轉生死無量劫。 　若有修集四禪定，　　是則名為世間慧， 　能度一切諸顛倒，　　亦于生死得解脫。 　若能調伏諸眾生，　　亦復遠離於四流， 　如是之人干生死，　　亦復能到于彼岸。 　若能具足四如意，　　是名菩薩無所畏， 　亦能永斷于生死，　　令諸眾生脫恐怖。 　若能了了知五陰，　　是人能到無漏邊， 　了知不生亦不滅，　　能令眾生到彼岸。 　若能于佛世尊前，　　懺悔發露一切罪

【現代漢語翻譯】 現代漢語譯本 我現在要講述關於菩提（bodhi，覺悟）的事情，就像世俗之人談論變化一樣。 我所講述的遠離貪愛，能夠破除黑暗，修習善法。 所展示的無上正真之道，應當至誠用心勤奮修行。 如果想要遠離身口意三惡的污垢，以及其他一切魔的作為，不被煩惱所傷害，應當從佛陀那裡聽聞正法。 如果想要具足三種戒律（三聚凈戒），應當學習具足三種解脫之門（三解脫門），就能破除三界（欲界、色界、無色界）的束縛，也能超越三惡道（地獄、餓鬼、畜生）。 如果不斷絕三寶（佛、法、僧）的本性，爲了正法而捨棄生命，就能具足無量的神通，這樣的人被稱為如法而住。 如果對於過去、現在、未來三世沒有覺察和觀想，也不執著於三世的法，這樣的人能夠超越三界，也能獲得如法之忍。 一切凡夫都被無明所覆蓋，常常被四種顛倒（常、樂、我、凈）所圍繞，在沒有法的地方產生有法的想法，在沒有事物的地方產生有事物的想法。 因為這樣的因緣被稱為顛倒，這樣的人行走在邪道上。 如果有人說眼睛能看見顏色，乃至意識能夠知道諸法，這樣的人就是行顛倒，在生死中流轉無量劫。 如果有人修習四禪定（初禪、二禪、三禪、四禪），這被稱為世間智慧，能夠度脫一切顛倒，也能在生死中得到解脫。 如果能夠調伏一切眾生，也能遠離四種瀑流（欲流、有流、見流、無明流），這樣的人能夠乾涸生死之河，也能到達彼岸。 如果能夠具足四如意足（欲如意足、精進如意足、心如意足、觀如意足），這被稱為菩薩的無所畏懼，也能永遠斷絕生死，令一切眾生脫離恐怖。 如果能夠明瞭地知道五陰（色、受、想、行、識），這樣的人能夠到達無漏的境界，了知不生也不滅，能夠令眾生到達彼岸。 如果能夠在佛陀世尊面前，懺悔發露一切罪過

【English Translation】 English version I will now speak of the matters concerning bodhi (enlightenment), just as worldly people speak of changes. What I speak of is detachment from love, which can destroy darkness and cultivate good deeds. The supreme and true path that is shown, one should diligently practice with utmost sincerity. If one wishes to be free from the defilements of the three evils (of body, speech, and mind), and all the works of demons, and not be harmed by afflictions, one should listen to the true Dharma from the Buddha. If one wishes to be complete in the three precepts (the three pure precepts), one should learn to be complete in the three gates of liberation (the three doors of liberation), then one can break the bonds of the three realms (desire realm, form realm, formless realm), and also transcend the three evil paths (hell, hungry ghosts, animals). If one does not sever the nature of the Three Jewels (Buddha, Dharma, Sangha), and sacrifices one's life for the true Dharma, one can be complete in immeasurable supernatural powers, and such a person is called one who dwells in accordance with the Dharma. If one has no awareness or contemplation of the three times (past, present, future), and is not attached to the dharmas of the three times, such a person can transcend the three realms, and also attain the forbearance of the Dharma. All ordinary beings are covered by ignorance, and are constantly surrounded by the four inversions (permanence, pleasure, self, purity), they create the idea of dharma where there is no dharma, and create the idea of things where there are no things. Because of this cause and condition, it is called inversion, and such a person walks on a wrong path. If someone says that the eye can see colors, and even the mind can know all dharmas, such a person is practicing inversion, and will transmigrate in samsara for countless kalpas. If someone cultivates the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), this is called worldly wisdom, which can liberate all inversions, and also attain liberation from samsara. If one can tame all sentient beings, and also be free from the four floods (flood of desire, flood of becoming, flood of views, flood of ignorance), such a person can dry up the river of samsara, and also reach the other shore. If one can be complete in the four bases of supernatural power (will, effort, mind, investigation), this is called the fearlessness of a Bodhisattva, and can also forever cut off samsara, and liberate all sentient beings from fear. If one can clearly know the five skandhas (form, feeling, perception, mental formations, consciousness), such a person can reach the shore of the unconditioned, knowing neither birth nor death, and can lead sentient beings to the other shore. If one can confess and reveal all sins before the World Honored Buddha

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， 　是人遠離於邪見，　　能到生死之彼岸。 　若觀生死多受苦，　　行業因緣逕三惡， 　以近惡友因緣故，　　造作無量之惡業。 　若能遠離惡知識，　　亦能遠離諸邪見， 　是人能觀生死過，　　亦能咨問第一義。 　若有能觀第一空，　　是人能服甘露味， 　我常說于第一義，　　至心聽者無有相。 　我說六入真實空，　　無有造作無受者， 　眾生顛倒謂有相，　　法性真實無所有。 　若有眾生六受愛，　　是能生於六觸因， 　如是六觸真實空，　　一切諸法亦復然。 　如一法性諸法爾，　　如一切法一法然， 　一切諸法無生滅，　　亦無相貌無有物。 　我所宣說無勝道，　　一切諸法如一法， 　若見諸法無性相，　　是人獲得真實義。 　若有修行十三忍，　　即能度于生死岸， 　真知法性眾生性，　　得無上道如先佛。」

於是，世尊說是偈時，十方如恒河沙等五滓世界一切眾生悉得聞之。一一世界無量眾生聞已即得不退轉心，或有獲得陀羅尼者，或復有得三昧定者，或有成就得諸忍者。此佛世界無量眾生聞已亦得不退轉心，教化眾生於三乘中。

爾時，光味菩薩于蓮華邊造七寶梯具種種華，合掌恭敬而白佛言：「如來佛日大慈悲光，無量眾生多受苦惱，唯愿

【現代漢語翻譯】 現代漢語譯本 這個人遠離了邪見，就能到達生死的彼岸。 如果看到生死輪迴充滿痛苦，就會明白是過去的行業因緣導致墮入三惡道。 因為親近惡友的緣故，造作了無量的惡業。 如果能夠遠離惡知識，也就能遠離各種邪見。 這個人能夠看到生死的過患，也能夠請教第一義（paramārtha，最高真理）。 如果有人能夠觀察到第一空（śūnyatā，空性），這個人就能品嚐甘露味（amṛta，不死之味）。 我常說第一義，真心聽聞的人不會執著于表象。 我說六入（ṣaḍāyatana，六根）的真實本性是空，沒有造作者也沒有承受者。 眾生顛倒執著于表象，而法性（dharmatā，諸法的本性）的真實是空無所有。 如果眾生對六受（ṣaḍvedanā，六種感受）產生愛著，就會產生六觸（ṣaṭsparśa，六種接觸）的因緣。 這六觸的真實本性是空，一切諸法也是如此。 如同一個法的本性，一切法也是如此；如同一切法的本性，一個法也是如此。 一切諸法沒有生滅，也沒有相貌，沒有實體。 我所宣說的無上之道，是一切諸法如一法。 如果看到諸法沒有自性（svabhāva，固有不變的性質）和表象，這個人就能獲得真實的意義。 如果有人修行十三忍（trayodaśa-kṣānti，十三種忍辱），就能度過生死的彼岸。 真正了解法性和眾生性，就能像過去的佛一樣獲得無上道（anuttara-samyak-saṃbodhi，無上正等正覺）。 這時，世尊說這偈頌時，十方如恒河沙數般五濁世界（pañca-kaṣāya-loka，充滿五種濁染的世界）的一切眾生都聽到了。 每一個世界都有無量眾生聽聞后立即獲得不退轉心（avaivartika-citta，不再退轉的菩提心），有的獲得陀羅尼（dhāraṇī，總持），有的獲得三昧定（samādhi，禪定），有的成就獲得諸忍。 這個佛世界也有無量眾生聽聞后獲得不退轉心，教化眾生進入三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）。 這時，光味菩薩（Prabhāsvāra-bodhisattva）在蓮花邊用七寶階梯和各種花裝飾，合掌恭敬地對佛說：『如來佛日（tathāgata-sūrya）的大慈悲光，無量眾生承受著許多苦惱，希望您能...』

【English Translation】 English version That person, being far from wrong views, is able to reach the other shore of birth and death. If one observes that birth and death are full of suffering, one will understand that past karmic conditions lead to the three evil paths. Due to associating with evil friends, one creates immeasurable evil karma. If one can stay away from evil teachers, one can also stay away from all wrong views. That person can see the faults of birth and death, and can also inquire about the highest truth (paramārtha). If someone can observe the first emptiness (śūnyatā), that person can taste the flavor of nectar (amṛta). I often speak of the highest truth; those who listen with a sincere heart have no attachment to appearances. I say that the true nature of the six entrances (ṣaḍāyatana) is empty; there is no creator and no receiver. Sentient beings are deluded and attached to appearances, while the true nature of dharma (dharmatā) is empty and without anything. If sentient beings have love for the six feelings (ṣaḍvedanā), it will cause the conditions for the six contacts (ṣaṭsparśa). The true nature of these six contacts is empty, and all dharmas are also like this. Just as the nature of one dharma is, so are all dharmas; just as the nature of all dharmas is, so is one dharma. All dharmas have no arising or ceasing, no appearance, and no substance. The unsurpassed path I proclaim is that all dharmas are like one dharma. If one sees that dharmas have no self-nature (svabhāva) and no appearance, that person will obtain the true meaning. If someone cultivates the thirteen acceptances (trayodaśa-kṣānti), they will be able to cross the shore of birth and death. Truly knowing the nature of dharma and the nature of sentient beings, one will attain the unsurpassed path (anuttara-samyak-saṃbodhi) like the Buddhas of the past. At that time, when the World Honored One spoke this verse, all sentient beings in the five turbid worlds (pañca-kaṣāya-loka) as numerous as the sands of the Ganges heard it. In each world, countless sentient beings, upon hearing it, immediately obtained the non-retrogressing mind (avaivartika-citta), some obtained dhāraṇī, some obtained samādhi, and some achieved the various acceptances. In this Buddha world, countless sentient beings also obtained the non-retrogressing mind upon hearing it, and they taught sentient beings in the three vehicles (triyāna). At that time, Prabhāsvāra-bodhisattva, by the side of a lotus flower, adorned with seven-jeweled stairs and various flowers, with palms joined respectfully, said to the Buddha: 『The great compassionate light of the Tathāgata-sun (tathāgata-sūrya), countless sentient beings are suffering greatly, may you...』

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降注無上法雨，除滅眾生煩惱疾病。有諸眾生任為法器，堪受如來無上法味，愿說八道凈於法眼，上升蓮華摧伏眾魔。十方世界無量菩薩悉為證人，了了能見諸法空寂，無有相貌猶如虛空，知法無我，唯愿如來憶念往昔初發菩提心時所立誓願。如來爾時自言：『我若具足十力四無所畏，當施眾生甘露法味，悉令得度生死大海。』今已果之。唯愿演說清凈之法，度諸眾生於生死海，化無量人于菩提道。」

爾時，世尊即蹬寶梯坐蓮華上，遍觀十方告波旬言：「波旬！汝亦當生歡樂之心。何以故？以汝因緣有是大集，亦因於汝令我說法，說法因緣斷諸生死度於四流，令諸眾生獲得正道得虛空相。如是等事皆因於汝，汝當請我，我當說法。」

魔波旬言：「瞿曇！若無瞋心憍慢嫉妒，何故惱我而宣說法？若有瞋恚憍慢嫉妒，云何自言我得解脫？」

佛言：「波旬！我住母胎經歷十月，汝于爾時欲來殺我，我心於汝亦無瞋恚。我初生時地六種動，汝于爾時復降石雨。我飲乳時，汝持毒藥置之乳中。我昔初乘香象之時，汝動此地令六種震欲令我墮。我在林野修世禪時，汝將婇女欲來亂我。我乞食時，汝以臭豆持來施我，我時雖受竟不食之。我初出城，汝自變身為黑毒蛇，又作惡賊圍城四邊。我行虛空復放風雨

【現代漢語翻譯】 現代漢語譯本：請降下無上的法雨，消除眾生的煩惱和疾病。有一些眾生堪為法器，能夠接受如來無上的法味，愿您宣說八正道以清凈他們的法眼，使他們上升蓮花座，摧伏一切魔障。十方世界無量的菩薩都作為見證人，他們清楚地看到諸法空寂，沒有具體的相貌，如同虛空一般，明白法無我（一切事物沒有恒常不變的自我）。唯愿如來憶念您最初發菩提心時所立下的誓願。如來您當時曾說：『我如果具足十力（如來所具有的十種力量）和四無所畏（佛陀的四種無所畏懼的自信），就應當施予眾生甘露般的法味，使他們都能度脫生死輪迴的大海。』現在您已經成就了這些。唯愿您宣說清凈的佛法，度脫眾生於生死苦海，引導無量眾生走向菩提之道。

那時，世尊即登上寶梯，坐在蓮花座上，環顧十方，告訴波旬（魔王）說：『波旬！你也應當生起歡喜之心。為什麼呢？因為你的因緣才有了這次盛大的集會，也因為你才使我說法，說法的原因是斷除一切生死，度脫四種煩惱的束縛，使眾生獲得正道，證得虛空之相。這些事情都是因為你，你應該請我說法，我將為你說法。』

魔波旬說：『瞿曇（釋迦牟尼的姓氏）！如果沒有嗔恨心、驕慢心和嫉妒心，為什麼還要惱怒我而宣說佛法？如果心中有嗔恨、驕慢和嫉妒，又怎麼能自稱已經解脫呢？』

佛陀說：『波旬！我住在母胎里經歷了十個月，你那時就想來殺我，我的心中對你也沒有嗔恨。我剛出生時，大地發生六種震動，你那時又降下石雨。我喝奶時，你把毒藥放在奶中。我以前初次乘坐香象（一種神聖的象）時，你震動大地，使它六種震動，想讓我掉下去。我在林野中修習世間禪定時，你派來美女想擾亂我。我乞食時，你拿來臭豆施捨給我，我當時雖然接受了，但最終沒有吃。我初次出城時，你把自己變成黑毒蛇，又變成惡賊圍住城池四邊。我行走在虛空中，你又放出風雨。

【English Translation】 English version: Please bestow the supreme Dharma rain, eliminating the afflictions and diseases of all beings. There are beings who are worthy vessels of the Dharma, capable of receiving the supreme taste of the Tathagata's (Buddha's title) Dharma. May you expound the Eightfold Path to purify their Dharma eyes, enabling them to ascend the lotus seat and subdue all demonic obstacles. Countless Bodhisattvas (enlightened beings) in the ten directions of the world are witnesses, clearly seeing that all dharmas (phenomena) are empty and without specific form, like the void, understanding that there is no self in dharmas. May the Tathagata remember the vows you made when you first generated the Bodhi mind (the aspiration for enlightenment). At that time, the Tathagata said: 'If I possess the Ten Powers (ten strengths of a Buddha) and the Four Fearlessnesses (four kinds of confidence of a Buddha), I shall bestow the nectar of the Dharma upon all beings, enabling them to cross the ocean of birth and death.' Now you have accomplished these. May you expound the pure Dharma, deliver all beings from the sea of birth and death, and guide countless beings onto the path of Bodhi (enlightenment).

At that time, the World Honored One (Buddha) ascended the jeweled ladder and sat upon the lotus seat, looking in all ten directions and said to Mara Papiyas (demon king): 'Papiyas! You should also generate a joyful heart. Why? Because it is due to your conditions that this great assembly has come about, and it is also because of you that I am expounding the Dharma. The reason for expounding the Dharma is to cut off all birth and death, to cross the four streams of afflictions, and to enable beings to attain the right path and realize the nature of emptiness. All these things are because of you. You should invite me to expound the Dharma, and I will expound the Dharma for you.'

Mara Papiyas said: 'Gautama (Buddha's family name)! If you have no anger, arrogance, or jealousy, why do you trouble me by expounding the Dharma? If you have anger, arrogance, and jealousy, how can you claim to have attained liberation?'

The Buddha said: 'Papiyas! I stayed in my mother's womb for ten months, and at that time you wanted to kill me, yet my heart had no anger towards you. When I was born, the earth shook in six ways, and at that time you sent down a rain of stones. When I was drinking milk, you put poison in the milk. When I first rode the fragrant elephant (a sacred elephant), you shook the earth, causing it to tremble in six ways, wanting to make me fall. When I was practicing worldly meditation in the forest, you sent beautiful women to disturb me. When I was begging for food, you gave me stinky beans, which I accepted but did not eat. When I first left the city, you transformed yourself into a black poisonous snake, and then into bandits surrounding the city. When I was walking in the sky, you released wind and rain.'

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，我下馬時雨大猛火，我苦行時復作惡聲，故令五人恐怖舍我，我身羸瘦復放冷風，及其洗浴放大暴水。我度河已復欲危害，化作無量師子惡獸。受牧牛女所奉乳糜，汝復持毒置之而去。我趣菩提道樹之時，復于中路降金剛雨。我坐樹下金剛座上，復遣四女來嬈亂我。汝雖如是欲來害我，然我于汝都無噁心，如是等事終不能令我心擾亂。復將無量百千萬眾，造作種種無量惡事，欲令我身不得菩提，我既獲得阿耨多羅三藐三菩提已，復來請我令舍壽命。因於汝欲令我于彼娑羅大村乞食不得，又因汝故令阿阇世放大醉象欲令害我，又因汝故提婆達多放下大石，又因汝故令我受彼婆羅門請，三月之中食啖馬麥。又因汝故令我為彼孫陀利女之所詐謗，又因汝故尸利鞠多火坑毒食以請於我。

「汝于爾時作如是等無量惡事不能害我，今復聚合如是魔眾欲來害我，然我于汝都無瞋心，我今當度無量億魔，我為眾生常勤修集慈悲喜捨。汝若不信，十方諸佛諸大菩薩可為明證，唯為汝故使我於此惡世之中施作佛事。汝雖於我作無量惡，然我猶故隨逐于汝。我今實無瞋妒憍慢，我于汝所修集慈心，汝於我所生大惡心。

「善哉！波旬！應離噁心啟請於我說無上法，我欲與汝受菩提記，既受記已當廣為汝宣說法要。汝聞法已，

【現代漢語翻譯】 現代漢語譯本： 『我下馬時，天降大雨，如同猛烈的火焰；我苦行時，你又製造惡劣的聲響，因此讓五個人驚恐地離開了我。我身體虛弱，又放出寒冷的氣流；當我洗浴時，你又放出巨大的洪水。我渡過河流后，你又想加害於我，幻化成無數的獅子和兇猛的野獸。我接受了牧牛女供奉的乳糜，你又在其中放入毒藥然後離去。當我前往菩提樹時，你又在半路降下金剛雨。我坐在樹下的金剛座上時，你又派遣四個女子來擾亂我。你雖然這樣想來加害我，但我對你沒有任何惡意，這些事情都不能使我心煩意亂。你又帶領無數的眾生，製造各種各樣的惡事，想讓我無法獲得菩提。我已經證得阿耨多羅三藐三菩提（無上正等正覺）后，你又來請求我捨棄壽命。因為你想讓我無法在娑羅大村乞食，又因為你，讓阿阇世（國王名）放出喝醉的大象想來傷害我，又因為你，提婆達多（佛陀的堂弟）放下大石頭，又因為你，我接受了婆羅門的邀請，三個月都吃馬麥。又因為你，我被孫陀利（女名）誣陷誹謗，又因為你，尸利鞠多（人名）用火坑和毒食來招待我。』 『你那時做了如此多的惡事都不能傷害我，現在又聚集如此多的魔眾想來傷害我，但我對你沒有任何嗔恨之心。我現在將要度化無數的魔眾，我爲了眾生常常勤奮地修習慈悲喜捨。如果你不相信，十方諸佛和諸大菩薩可以為我作證，我正是爲了你才在這個惡世中行佛事。你雖然對我做了無數的惡事，但我仍然追隨著你。我心中實在沒有嗔恨、嫉妒和驕慢，我對你修習慈心，而你對我卻生出極大的噁心。』 『善哉！波旬（魔王名）！你應該離開噁心，請求我宣說無上之法，我將為你授菩提記，授記之後將為你廣說佛法要義。你聽聞佛法后，

【English Translation】 English version: 'When I dismounted from my horse, the rain was heavy like a fierce fire; when I practiced asceticism, you created evil sounds, causing the five people to leave me in fear. My body was weak, and you released cold winds; when I bathed, you released a great flood. After I crossed the river, you tried to harm me again, transforming into countless lions and fierce beasts. I accepted the milk porridge offered by the cowherd girl, and you put poison in it and left. When I went to the Bodhi tree, you sent down Vajra rain on the way. When I sat on the Vajra seat under the tree, you sent four women to disturb me. Although you tried to harm me in this way, I have no ill will towards you, and these things cannot disturb my mind. You also led countless beings, creating all kinds of evil deeds, trying to prevent me from attaining Bodhi. After I attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), you came again to ask me to give up my life. Because you wanted to prevent me from begging for food in the great village of Sala, and because of you, Ajatasatru (a king's name) released a drunken elephant to harm me, and because of you, Devadatta (Buddha's cousin) dropped a large stone, and because of you, I accepted the invitation of the Brahmins and ate horse fodder for three months. Because of you, I was falsely accused by Sundari (a woman's name), and because of you, Srikuta (a person's name) invited me with a fire pit and poisoned food.' 'You did so many evil things at that time and could not harm me, and now you have gathered so many demons to harm me, but I have no anger towards you. I am now going to liberate countless demons, and for the sake of all beings, I constantly cultivate loving-kindness, compassion, joy, and equanimity. If you do not believe, the Buddhas and great Bodhisattvas of the ten directions can bear witness for me. It is precisely for your sake that I am performing the work of a Buddha in this evil world. Although you have done countless evil things to me, I still follow you. I truly have no anger, jealousy, or arrogance in my heart. I cultivate loving-kindness towards you, while you have generated great evil in your heart towards me.' 'Well done! Mara (the demon king's name)! You should abandon your evil intentions and ask me to proclaim the supreme Dharma. I will bestow upon you the prediction of Bodhi, and after the prediction, I will extensively explain the essence of the Dharma to you. After you hear the Dharma,

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當得遠離一切惡業。我常思念種種方便令汝解脫，而汝於我常生噁心。我常于汝生憐愍想，汝今當舍惡見惡意，我當授汝阿耨多羅三藐三菩提記。」

爾時，波旬聞是語已，生瞋噁心欲還所止，復還見身被五繫縛，欲出大聲而不能出，即吐惡氣欲歔殺佛。爾時，如來變其惡氣成須曼華，佛神力故，令是化華遍至十方恒河沙等諸如來所而以供養，于諸佛上一一化作須曼華蓋。

爾時，無量諸佛世尊無量菩薩，各各自問其土如來：「如是變化誰之神力？」無量諸佛各各說言：「娑婆世界釋迦如來，欲為具足五滓眾生演說法要，所謂法印句門入陀羅尼能壞一切魔境界力，開顯一切佛功德力，豎大法幢不斷佛種。能令一切善法增長，能壞一切邪見眾生，能壞一切惡夢不祥，能斷疾病刀兵饑饉斗訟等事，復能調伏一切天龍乾闥婆人，熾然慧炬示導一切平等之道。能令一切遠離惡見，能斷一切諸惡種性，能令一切同於一性，能護一切城邑聚落沙門婆羅門，能知一切星宿運度，能學一切世間諸事，能令一切遠離惡口獲無礙辯，觀一切法通達其性如法而住。能說大乘安慰菩薩，悉令能得不退轉心，能施無上甘露法味，能令獲得無生法忍，轉正法輪利益調伏無量眾生，悉令得住六波羅蜜。能令眾生見無上道，能降法雨示諸佛

【現代漢語翻譯】 現代漢語譯本：應當遠離一切惡業。我常常思慮種種方便讓你解脫，而你卻對我常常生起噁心。我常常對你生起憐憫之心，你現在應當捨棄惡見和惡意，我將授予你阿耨多羅三藐三菩提（無上正等正覺）的記別。」

當時，波旬（魔王）聽到這些話后，生起嗔恨的噁心想要回到他所在的地方，又看到自己的身體被五種束縛捆綁，想要大聲呼喊卻發不出聲音，隨即吐出惡氣想要殺死佛陀。當時，如來（佛陀）將他的惡氣變成須曼華（一種香花），由於佛的神力，使得這些化成的花遍佈十方恒河沙數般的諸佛所在之處，用來供養，在諸佛的上方一一化成須曼華蓋。

當時，無量諸佛世尊和無量菩薩，各自詢問他們所在國土的如來：『這樣的變化是誰的神力？』無量諸佛各自說道：『是娑婆世界（我們所處的世界）的釋迦如來（佛陀），爲了給充滿五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生演說佛法要義，也就是法印句門（佛法的印記和關鍵語句）進入陀羅尼（總持，能持一切善法，遮一切惡法），能摧毀一切魔的境界力量，開顯一切佛的功德力量，豎立大法幢（佛法的旗幟）使佛種不斷絕。能使一切善法增長，能摧毀一切邪見眾生，能摧毀一切惡夢和不祥，能斷除疾病、刀兵、饑饉、爭鬥等事，還能調伏一切天龍、乾闥婆（天上的樂神）等，點燃智慧的火炬，引導一切眾生走向平等之道。能使一切眾生遠離惡見，能斷除一切諸惡的種性，能使一切眾生趨於同一本性，能守護一切城邑、聚落、沙門（出家修行者）、婆羅門（祭司），能知曉一切星宿的執行規律，能學習一切世間的事情，能使一切眾生遠離惡語獲得無礙的辯才，觀察一切法通達其本性，如法而住。能說大乘佛法安慰菩薩，使他們都能得到不退轉的心，能施予無上的甘露法味，能使他們獲得無生法忍（對法性無生無滅的體悟），轉動正法輪（宣說佛法）利益調伏無量眾生，使他們都能安住於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。能使眾生見到無上的道，能降下法雨（佛法的教誨）開示諸佛的境界。』

【English Translation】 English version: You should stay far away from all evil deeds. I constantly contemplate various means to liberate you, yet you always harbor evil thoughts towards me. I always have thoughts of compassion for you. Now, you should abandon your evil views and evil intentions, and I shall bestow upon you the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

At that time, Mara (the demon king), upon hearing these words, generated a hateful and evil mind, desiring to return to his abode. However, he saw his body bound by five fetters. He wanted to shout loudly but could not utter a sound. He then exhaled foul air, intending to kill the Buddha. At that moment, the Tathagata (Buddha) transformed his foul air into Sumanas flowers (a type of fragrant flower). Through the Buddha's divine power, these transformed flowers spread to all the Buddhas in the ten directions, as numerous as the sands of the Ganges River, and were offered as worship. Above each Buddha, they transformed into Sumanas flower canopies.

At that time, countless Buddhas, World Honored Ones, and countless Bodhisattvas each asked the Tathagatas in their respective lands, 'Whose divine power is responsible for such transformations?' Countless Buddhas each replied, 'It is Shakyamuni Tathagata (Buddha) of the Saha world (the world we inhabit), who, in order to expound the essential teachings of the Dharma to sentient beings filled with the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life), is using the Dharma seal phrases (the marks and key phrases of the Dharma) to enter the Dharani (a mnemonic device that holds all good and prevents all evil), which can destroy all the realms of Mara's power, reveal all the powers of the Buddha's merits, erect the great Dharma banner (the flag of the Dharma) so that the Buddha's lineage is not severed. It can cause all good dharmas to grow, destroy all beings with wrong views, destroy all evil dreams and omens, and eliminate diseases, warfare, famine, disputes, and other such matters. It can also subdue all devas, nagas, gandharvas (celestial musicians), and humans, ignite the torch of wisdom, and guide all beings towards the path of equality. It can cause all beings to abandon evil views, sever all evil natures, cause all beings to tend towards the same nature, protect all cities, villages, shramanas (monastic practitioners), and brahmins (priests), understand the movements of all constellations, learn all worldly matters, cause all beings to abandon evil speech and attain unobstructed eloquence, observe all dharmas and understand their nature, and abide in accordance with the Dharma. It can speak the Mahayana Dharma to comfort Bodhisattvas, enabling them to attain an unretreating mind, bestow the supreme nectar of the Dharma, enable them to attain the forbearance of the non-arising of dharmas (the realization of the non-arising and non-ceasing of the nature of dharmas), turn the wheel of the true Dharma (proclaim the Dharma) to benefit and subdue countless beings, and enable them to abide in the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). It can enable beings to see the supreme path, and rain down the Dharma rain (the teachings of the Dharma) to reveal the realms of the Buddhas.'

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事過四魔界，入大涅槃金剛法心因緣自在陀羅尼。持欲演說如是等法，如過去佛未來諸佛之所宣說，現在十方諸佛世尊住世說法教化眾生，皆是金剛法心因緣自在陀羅尼也；過去未來諸佛、世尊亦復如是。」

爾時，諸方無量菩薩各白佛言：「世尊！我初未曾聞金剛法心因緣自在陀羅尼，云何名為金剛法心因緣自在陀羅尼？唯愿如來分別解說，乃至為令入大涅槃，利益無量人天雜類。」

爾時，十方諸佛、世尊各各告其諸菩薩言：「善男子！我亦欲見釋迦如來聽受是法，為欲利益一切眾生，為壞一切眾生惡業，乃至為欲入大涅槃。」爾時，十方諸佛世尊告諸菩薩言：「善男子！若欲供養一佛世界無量諸佛，各欲聽受無上正法所未聞法，見大集會，宜當往詣娑婆世界釋迦如來所住之處。」

爾時，無量諸菩薩等，默然而受佛之教敕，各作是言：「我欲于彼一佛世界供養恭敬無量諸佛，亦欲于彼無量佛所聽受種種無量法義，亦欲睹見無量神通及以無量不思議事，不知彼土有座處不？若有座處則得供養聽受正法。」

爾時，諸佛告諸菩薩言：「善男子！汝等不應于如來所生疑慮心。何以故？諸佛境界不可思議，智慧方便不可思議。為欲調伏一切眾生，善男子！娑婆世界釋迦如來智慧方便不可限量。

【現代漢語翻譯】 現代漢語譯本 超越四魔境界，進入大涅槃金剛法心因緣自在陀羅尼（一種能使人自在的咒語或法門）。受持並宣說這樣的法，如同過去佛、未來諸佛所宣說的那樣，現在十方諸佛世尊住世說法教化眾生，都是依仗金剛法心因緣自在陀羅尼；過去和未來的諸佛、世尊也是如此。 那時，各方無量的菩薩們各自對佛說：『世尊！我從未聽聞過金剛法心因緣自在陀羅尼，什麼是金剛法心因緣自在陀羅尼呢？唯愿如來分別解說，乃至爲了使眾生進入大涅槃，利益無量的人天等各類眾生。』 那時，十方諸佛、世尊各自告訴他們的菩薩們說：『善男子！我也想見釋迦如來聽受此法，爲了利益一切眾生，爲了破除一切眾生的惡業，乃至爲了使眾生進入大涅槃。』那時，十方諸佛世尊告訴諸菩薩說：『善男子！如果想供養一個佛世界無量的諸佛，各自想聽受從未聽聞過的無上正法，見到大（指佛的神通），應當前往娑婆世界釋迦如來所住之處。』 那時，無量的菩薩們等，默默地接受了佛的教誨，各自說道：『我想要在那一個佛世界供養恭敬無量的諸佛，也想要在那無量的佛所聽受種種無量的法義，也想要見到無量的神通以及無量不可思議的事情，不知道那個地方有沒有座位？如果有座位，就可以供養並聽受正法。』 那時，諸佛告訴諸菩薩說：『善男子！你們不應該對如來產生疑慮之心。為什麼呢？諸佛的境界不可思議，智慧方便不可思議。爲了調伏一切眾生，善男子！娑婆世界釋迦如來的智慧方便不可（指不可思議）。』

【English Translation】 English version Having passed through the four realms of Mara, one enters the Great Nirvana Vajra Dharma Heart Causal Freedom Dharani (a mantra or dharma that enables freedom). Holding and expounding such dharma, as spoken by the Buddhas of the past and the Buddhas of the future, and as the present World Honored Ones of the ten directions dwell in the world teaching and transforming sentient beings, all rely on the Vajra Dharma Heart Causal Freedom Dharani; the Buddhas and World Honored Ones of the past and future are also like this. At that time, countless Bodhisattvas from various directions each said to the Buddha: 'World Honored One! I have never heard of the Vajra Dharma Heart Causal Freedom Dharani. What is the Vajra Dharma Heart Causal Freedom Dharani? We beseech the Tathagata to explain it in detail, even to enable sentient beings to enter Great Nirvana, benefiting countless humans, devas, and other beings.' At that time, the Buddhas and World Honored Ones of the ten directions each told their Bodhisattvas: 'Good men! I also wish to see Shakyamuni Tathagata and hear this dharma, for the benefit of all sentient beings, to destroy the evil karma of all sentient beings, and even to enable sentient beings to enter Great Nirvana.' At that time, the World Honored Ones of the ten directions told the Bodhisattvas: 'Good men! If you wish to make offerings to countless Buddhas in one Buddha-world, and each wish to hear the unsurpassed true dharma that has never been heard, and to see great ** (referring to the Buddha's supernatural powers), you should go to the place where Shakyamuni Tathagata dwells in the Saha world.' At that time, countless Bodhisattvas and others silently accepted the Buddha's teachings, each saying: 'I wish to make offerings and pay respects to countless Buddhas in that one Buddha-world, and also wish to hear various countless dharma teachings from those countless Buddhas, and also wish to witness countless supernatural powers and countless inconceivable things. I wonder if there are seats in that place? If there are seats, then we can make offerings and hear the true dharma.' At that time, the Buddhas told the Bodhisattvas: 'Good men! You should not have doubts about the Tathagata. Why? The realms of the Buddhas are inconceivable, and their wisdom and skillful means are inconceivable. For the sake of taming all sentient beings, good men! The wisdom and skillful means of Shakyamuni Tathagata in the Saha world are ineffable (referring to the inconceivable).'

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善男子！釋迦如來，一切眾生陰所攝身，一一皆如須彌山王，能令葶藶容其座處，是名如來智慧方便。亦令眾見葶藶不寬所座不迮，而葶藶子其質如本無增減相。

「複次，善男子！一切世界所有大地，悉令入於一微塵中，亦令微塵無增減相，是名如來智慧方便。

「複次，善男子！一切世界所有諸水，悉能令入一微塵中，亦令微塵無增減相，是名如來智慧方便。

「複次，善男子！一切世界所有諸風，悉能令入一毛孔中，亦令毛孔無增減相，是名如來智慧方便。

「複次，善男子！一切世界所有諸火，悉令入於一毛孔中，亦令毛孔無增減相，是名如來智慧方便。

「複次，善男子！十方所有一切眾生，悉能令入一微塵中，亦令微塵無增減相，是名如來智慧方便。

「複次，善男子！一切眾生三世所有身口意業，三世所受苦受樂受無苦樂受，三世眾生身口意業所受果報，三世所有地水火風，至一切法界。釋迦如來於一念中了了通達，亦不稱言我知我覺，又不役慮然後而知。

「善男子！釋迦如來具足如是智慧方便住娑婆世界。」

爾時，十方無量佛土無量菩薩，既得聞佛無量功德，即各具足無量神通。◎

大方等大集經卷第二十 大正藏第 13 冊 No

【現代漢語翻譯】 現代漢語譯本 『善男子！釋迦如來（Śākyamuni Tathāgata），一切眾生由五蘊（陰）所構成的身體，每一個都像須彌山王（Sumeru）一樣巨大，卻能讓葶藶（一種草本植物）容納其座處，這稱為如來的智慧方便。也能讓眾人看到葶藶的座處不顯得寬也不顯得窄，而葶藶子的大小和原本一樣，沒有增加也沒有減少。 『再者，善男子！一切世界所有的大地，都能讓它們進入一個微塵之中，也讓微塵的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切世界所有的水，都能讓它們進入一個微塵之中，也讓微塵的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切世界所有的風，都能讓它們進入一個毛孔之中，也讓毛孔的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切世界所有的火，都能讓它們進入一個毛孔之中，也讓毛孔的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！十方所有的一切眾生，都能讓他們進入一個微塵之中，也讓微塵的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切眾生過去、現在、未來三世所有的身、口、意業，三世所感受的苦受、樂受、不苦不樂受，三世眾生身、口、意業所受的果報，三世所有的地、水、火、風，乃至一切法界。釋迦如來在一念之間全部通達，也不說『我知道』、『我覺悟』，也不需要思慮然後才知道。 『善男子！釋迦如來具足這樣的智慧方便，安住在娑婆世界（Sahā world）。』 當時，十方無量佛土的無量菩薩，聽聞佛的無量功德后，各自都具足了無量的神通。

【English Translation】 English version 'Good man! Śākyamuni Tathāgata, each body of all sentient beings, which is composed of the five aggregates (skandhas), is as vast as Mount Sumeru, yet it can allow a lepidium (a type of herb) to accommodate its seat. This is called the wisdom and skillful means of the Tathāgata. It also allows everyone to see that the seat of the lepidium does not appear wide or narrow, and the size of the lepidium seed remains the same as before, without increase or decrease.' 'Furthermore, good man! All the lands in all the worlds can be made to enter into a single dust mote, and the dust mote will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the waters in all the worlds can be made to enter into a single dust mote, and the dust mote will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the winds in all the worlds can be made to enter into a single pore, and the pore will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the fires in all the worlds can be made to enter into a single pore, and the pore will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All sentient beings in the ten directions can be made to enter into a single dust mote, and the dust mote will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the physical, verbal, and mental actions of all sentient beings in the past, present, and future; the feelings of suffering, pleasure, and neither suffering nor pleasure experienced in the three times; the karmic results of the physical, verbal, and mental actions of sentient beings in the three times; the earth, water, fire, and wind in the three times, extending to all the realms of Dharma. Śākyamuni Tathāgata understands all of this in a single thought, without saying 『I know』 or 『I am enlightened,』 and without needing to contemplate before knowing.' 'Good man! Śākyamuni Tathāgata is endowed with such wisdom and skillful means, and dwells in the Sahā world.' At that time, countless Bodhisattvas from countless Buddha lands in the ten directions, having heard the immeasurable merits of the Buddha, each possessed immeasurable supernatural powers.

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. 0397 大方等大集經

大方等大集經卷第二十一

北涼天竺三藏曇無讖譯

◎寶幢分第九中陀羅尼品第六

爾時，東方有樂世界，佛名阿閦，與諸無量神通菩薩發彼世界，一念來至娑婆世界釋迦如來大集之處，到已坐于化蓮華上；無量菩薩亦復如是，各各皆坐化蓮華上。如是東方無量諸佛無量菩薩各各來詣娑婆世界，到已皆坐化蓮華座；南北二方亦復如是。

爾時，西方安樂世界無量壽佛，亦與無量神通菩薩發彼世界，一念來至娑婆世界釋迦如來大集之處，到已坐于化蓮華上；無量菩薩亦復如是，各各皆坐化蓮華上，各各以己神通福力作供養具。或作金沙和微妙香以散佛上，或作種種微妙香華，或起右繞娑婆世界，或有長跪說偈讚歎，或有繫心善思惟者，或雨金華乃至優缽羅華，或以妙眼瞻睹佛身。

時有童子名須菩提，以己神力及佛神力，出大音聲而說偈言：

「諸佛無量大寶幢，　　能壞一切疑網心， 　我初未曾得見聞，　　如是無量大會眾。 　滿此世界無量佛，　　具足福德諸菩薩， 　此地即是大寶塔，　　皆得供養十方佛。 　無量諸佛何因緣，　　悉來集是惡世界？ 　今此國土惡眾生，　　亦復不能信佛事。 　為壞一切大魔業，　　為欲具足

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第二十一 北涼天竺三藏曇無讖譯 寶幢分第九之陀羅尼品第六 當時，東方有一個名為樂的世界，那裡的佛名為阿閦（Akshobhya，不動佛），他與無數具有神通的菩薩從那個世界出發，在一念之間來到娑婆世界釋迦如來（Sakyamuni，釋迦牟尼）的大集會之處，到達後坐在一朵化生的蓮花上；無數的菩薩也像這樣，各自都坐在化生的蓮花上。像這樣，東方無數的佛和無數的菩薩各自來到娑婆世界，到達后都坐在化生的蓮花座上；南方和北方的情況也一樣。 當時，西方安樂世界的無量壽佛（Amitayus，阿彌陀佛），也與無數具有神通的菩薩從那個世界出發，在一念之間來到娑婆世界釋迦如來大集會之處，到達後坐在一朵化生的蓮花上；無數的菩薩也像這樣，各自都坐在化生的蓮花上，各自用自己的神通福力製作供養的器具。有的用金沙和微妙的香混合起來散在佛的身上，有的製作各種微妙的香花，有的右繞娑婆世界，有的長跪著說偈讚歎，有的專心善於思惟，有的降下金花乃至優缽羅花（utpala，青蓮花），有的用美妙的眼睛瞻仰佛身。 當時，有一個童子名叫須菩提（Subhuti，空生），他用自己的神力和佛的神力，發出巨大的聲音而說偈語： 『諸佛如無量的大寶幢（寶幢，象徵佛的莊嚴和功德），能摧毀一切疑惑的心，我最初未曾得見聞，如此無量的大會眾。充滿這個世界無數的佛，具足福德的諸菩薩，此地即是大寶塔，都能供養十方佛。無數的佛是什麼因緣，都來到這個惡劣的世界？現在這個國土的惡眾生，也不能相信佛的事蹟。爲了摧毀一切大魔的業力，爲了具足』

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 21 Translated by Tripitaka Master Dharmaraksha of Northern Liang, from India Chapter Six: The Dharani of the Banner of Jewels, from the Ninth Section: The Banner of Jewels At that time, in the east, there was a world named Joyful, where the Buddha was named Akshobhya (the Immovable One). He and countless bodhisattvas with supernatural powers departed from that world and, in a single thought, arrived at the great assembly of Shakyamuni (Sakyamuni) Buddha in the Saha world. Upon arrival, they sat upon a lotus flower that had manifested. Countless bodhisattvas did likewise, each sitting upon a manifested lotus flower. In this way, countless Buddhas and countless bodhisattvas from the east each came to the Saha world and, upon arrival, all sat upon manifested lotus seats. The same was true for the south and the north. At that time, Amitayus (Infinite Life) Buddha of the Western Land of Bliss, also with countless bodhisattvas possessing supernatural powers, departed from that world and, in a single thought, arrived at the great assembly of Shakyamuni Buddha in the Saha world. Upon arrival, they sat upon a manifested lotus flower. Countless bodhisattvas did likewise, each sitting upon a manifested lotus flower, and each used their own supernatural powers and blessings to create offerings. Some mixed golden sand with exquisite incense and scattered it upon the Buddha. Others created various exquisite fragrant flowers. Some circumambulated the Saha world to the right. Some knelt and recited verses of praise. Some focused their minds in contemplation. Some rained down golden flowers, even utpala (blue lotus) flowers. Some gazed upon the Buddha's body with wondrous eyes. At that time, there was a boy named Subhuti (Well-Born), who, using his own supernatural power and the Buddha's supernatural power, emitted a great sound and spoke in verse: 'The Buddhas are like countless great banners of jewels (banner of jewels, symbolizing the Buddha's majesty and merits), able to destroy all doubts in the mind. I have never before seen or heard of such a countless great assembly. Countless Buddhas fill this world, along with bodhisattvas possessing blessings. This place is like a great jeweled stupa, where all can make offerings to the Buddhas of the ten directions. What is the cause that countless Buddhas have all come to this evil world? The evil beings of this land now cannot believe in the Buddha's deeds. It is to destroy all the great works of Mara, to fulfill'

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大功德， 　為欲示現大神通，　　是故諸佛集會此。 　此會若有諸眾生，　　至心生於信喜心， 　若以此心聽受法，　　是人即能破魔業； 　若欲通達無上乘，　　及欲修行八正道， 　若欲永斷諸煩惱，　　應當至心聽正法。 　諸十方佛及菩薩，　　皆來至此坐化華， 　釋迦如來欲說法，　　為護正法住無量。」

如是音聲充遍大會，無量菩薩得無量忍，異口同聲作如是言：「我今坐已，唯愿如來宣說正法，攝一切法無畏微妙，能壞魔業過於魔道，摧伏魔幢建立勝幡，壞諸煩惱調伏怨敵，裂諸疑網入種智門，過諸怖畏護眾菩薩，亦令菩薩一切受樂，得諸菩薩慧方便門，及以一切安樂之處。一切三昧忍辱光明慧方便門，三十七品心陀羅尼。唯愿如來廣分別說，為令眾生受諸安樂，獲得上色、上力、上樂、上觸、上辯、上念、上意，為聞法已不忘失故，為壞國土惡瑞應故，受持戒故，修集道故，不失無上菩提心故。唯愿如來為如是事，頒宣廣說是陀羅尼，為護法故；不斷一切三寶種故；示諸菩薩菩提道故；為不分別虛空法性空相等故；顯示明闇有相無相，觀平等相此彼法故；為不分別眾生壽命士夫等法，不生不滅斷一切相，一切變易等相無物，虛空實性故。唯愿釋迦牟尼如來，及與諸佛廣宣分別大陀

【現代漢語翻譯】 現代漢語譯本 大功德， 爲了示現大神通，所以諸佛才來到這裡。 這次法會如果有眾生，至誠地生起歡喜和信心， 如果以這樣的心來聽受佛法，這個人就能破除魔的業障； 如果想要通達無上乘（anuttara-yāna，指最高的佛法教義），以及想要修行八正道（aṣṭāṅgika-mārga，佛教的實踐路徑）， 如果想要永遠斷除各種煩惱，應當至誠地聽聞正法。 十方諸佛和菩薩，都來到這裡坐在蓮花上， 釋迦如來（Śākyamuni，佛教的創始人）想要說法，爲了守護正法而安住于無量境界。

這樣的聲音充滿整個法會，無量菩薩得到無量忍（kṣānti，指對逆境的忍耐力），異口同聲地說：『我們現在已經坐好，只希望如來宣說正法，這正法能攝持一切法，無畏而微妙，能摧毀魔的業障，勝過魔道，摧毀魔的旗幟，建立殊勝的法幡，破除各種煩惱，調伏怨敵，裂開各種疑惑的網，進入一切智慧的門，超越各種恐懼，守護菩薩，也讓菩薩們一切都感到快樂，得到菩薩的智慧和方便之門，以及一切安樂之處。一切三昧（samādhi，指禪定）、忍辱（kṣānti）、光明、智慧和方便之門，三十七道品（bodhipākṣika-dharmāḥ，佛教修行的三十七個要素）和心陀羅尼（dhāraṇī，指總持法門的咒語）。只希望如來廣泛地分別解說，爲了讓眾生得到各種安樂，獲得上等的容貌、力量、快樂、觸感、辯才、憶念和意念，爲了聽聞佛法后不忘失，爲了摧毀國土的惡兆，受持戒律，修集道業，不失去無上菩提心（anuttara-bodhicitta，指追求最高覺悟的心）。只希望如來爲了這些事，頒佈宣說這個陀羅尼，爲了守護佛法；不斷絕一切三寶（triratna，指佛、法、僧）的種子；向菩薩們展示菩提道；爲了不分別虛空法性（dharma-dhātu，指宇宙的真實本質）的空相等；顯示光明和黑暗的有相和無相，觀察平等相的此法和彼法；爲了不分別眾生的壽命、士夫等法，不生不滅，斷除一切相，一切變易等相無物，虛空的真實本性。只希望釋迦牟尼如來，以及諸佛廣泛地宣說分別大陀羅尼。』

【English Translation】 English version Great merit, To manifest great supernatural powers, therefore, all Buddhas are here. If there are beings in this assembly who sincerely generate joy and faith, If they listen to the Dharma with such a mind, they will be able to break the karma of demons; If they wish to understand the unsurpassed vehicle (anuttara-yāna), and wish to practice the Noble Eightfold Path (aṣṭāṅgika-mārga), If they wish to forever cut off all afflictions, they should sincerely listen to the true Dharma. The Buddhas and Bodhisattvas of the ten directions have all come here, sitting on lotus flowers, Śākyamuni Tathāgata (the founder of Buddhism) wishes to preach the Dharma, abiding in immeasurable realms to protect the true Dharma.

Such a sound filled the entire assembly, and countless Bodhisattvas attained immeasurable patience (kṣānti), speaking in unison: 『We are now seated, we only wish that the Tathāgata would proclaim the true Dharma, which can encompass all dharmas, is fearless and subtle, can destroy the karma of demons, surpassing the path of demons, destroy the banners of demons, establish the victorious Dharma banner, break all afflictions, subdue enemies, tear apart the nets of doubts, enter the gate of all wisdom, transcend all fears, protect Bodhisattvas, and also make all Bodhisattvas feel joy, attain the wisdom and skillful means of Bodhisattvas, and all places of peace. All samādhi (meditative absorption), patience (kṣānti), light, wisdom, and skillful means, the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ), and the heart dhāraṇī (a type of mantra). We only wish that the Tathāgata would extensively explain them, so that beings may receive all peace, obtain superior appearance, strength, joy, touch, eloquence, mindfulness, and intention, so that they will not forget after hearing the Dharma, to destroy the evil omens of the land, uphold the precepts, cultivate the path, and not lose the unsurpassed Bodhicitta (the mind of enlightenment). We only wish that the Tathāgata, for these reasons, would promulgate and proclaim this dhāraṇī, to protect the Dharma; to not cut off the seeds of the Three Jewels (triratna, Buddha, Dharma, Sangha); to show Bodhisattvas the path to enlightenment; to not differentiate the emptiness and other aspects of the dharma-dhātu (the true nature of the universe); to reveal the visible and invisible aspects of light and darkness, to observe the equality of this dharma and that dharma; to not differentiate the life span of beings, individuals, and other dharmas, which are neither born nor die, cutting off all forms, all changes and other forms are without substance, the true nature of emptiness. We only wish that Śākyamuni Tathāgata, and all Buddhas, would extensively proclaim and explain the great dhāraṇī.』

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羅尼，為令無量無邊眾生真實睹見三寶性故，為令無量無邊眾生髮阿耨多羅三藐三菩提心故。」爾時，一切無量諸佛默然許之；許已，即入諸佛上妙境界誓願功德三昧。

爾時，此間娑婆世界，所有地獄、畜生、餓鬼諸苦即滅，得見諸佛。有諸眾生疑網無信，即得凈信。一切眾生，悉見無有貪慾、瞋恚、愚癡、憍慢、惡見、疑網狂亂等病，身心寂靜，各各皆作如是念言：「唯我一人獨坐佛前聽受正法，如來世尊唯為我說，獨調伏我斷諸煩惱，如我所請而為我說。」爾時，世界一切眾生，異口同音作如是言：「愿佛說法，我當頂受。」

爾時釋迦如來，勸此世界所有眾生，令供養佛。爾時，眾生既聞勸已，即各供養一切諸佛香華幡蓋伎樂讚歎。

爾時，世尊即作是言：「十方諸佛諦聽，諦聽！我以往昔本願力故，在此世界具足五滓惡眾生中，成阿耨多羅三藐三菩提。是諸眾生迷失正道無明所覆，失於正念增長煩惱，安處三趣樂作十惡，遠離善根舍功德業，喜造五逆耽著非法，誹謗正典毀呰聖人，瞋恚熾盛不樂修慈，招提僧物隨意而用，于業果報不能深信。不樂供養師長和上有德之人，為如是等弊惡人故，修集如是大慈悲心。以是因緣，於是世界而得成道。既成道已，常樂修集勤精進法，忍于飢渴寒熱

【現代漢語翻譯】 現代漢語譯本：羅尼（指代某人），爲了讓無量無邊的眾生真實見到三寶（佛、法、僧）的本性，爲了讓無量無邊的眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。」那時，一切無量的諸佛都默然允許了；允許之後，就進入了諸佛至高無上的境界，發下了誓願功德三昧（通過誓願和功德進入的禪定）。 那時，這個娑婆世界（我們所處的世界），所有地獄、畜生、餓鬼的痛苦都消滅了，眾生得以見到諸佛。有些眾生因為疑惑和不信，立刻獲得了清凈的信心。一切眾生，都看到自己沒有貪慾、瞋恚、愚癡、驕慢、邪見、疑惑、狂亂等病，身心寂靜，各自都這樣想：『只有我一個人獨自坐在佛前聽受正法，如來世尊只是為我一個人說法，獨自調伏我，斷除我的煩惱，就像我所請求的那樣為我說法。』那時，世界一切眾生，異口同聲地說：『愿佛說法，我們應當頂戴奉受。』 那時，釋迦如來，勸說這個世界的所有眾生，讓他們供養佛。那時，眾生聽了勸說之後，就各自供養一切諸佛香、花、幡、蓋、伎樂和讚歎。 那時，世尊就說：『十方諸佛仔細聽，仔細聽！我因為過去本願力的緣故，在這個世界充滿五濁惡的眾生中，成就了阿耨多羅三藐三菩提。這些眾生迷失了正道，被無明所覆蓋，失去了正念，增長了煩惱，安處於三惡道，喜歡作十惡業，遠離善根，捨棄功德事業，喜歡造作五逆罪，沉迷於非法，誹謗正典，譭謗聖人，瞋恚熾盛，不樂於修慈悲，隨意使用僧團的財物，對於業果報不能深信。不樂於供養師長、和尚、有德之人，爲了這些惡劣的人，我修集了這樣的大慈悲心。因為這個因緣，我才在這個世界成就了佛道。成就佛道之後，我常常樂於修集勤奮精進的法，忍受飢渴寒熱。』

【English Translation】 English version: 'Roni (referring to someone), in order to allow countless sentient beings to truly see the nature of the Three Jewels (Buddha, Dharma, Sangha), and in order to allow countless sentient beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).' At that time, all the immeasurable Buddhas silently agreed; after agreeing, they entered the supreme realm of the Buddhas, the Samadhi (meditative absorption) of vows and merits. At that time, in this Saha world (the world we inhabit), all the sufferings of hells, animals, and hungry ghosts were extinguished, and sentient beings were able to see the Buddhas. Some sentient beings, due to doubt and disbelief, immediately gained pure faith. All sentient beings saw that they were free from diseases such as greed, hatred, ignorance, arrogance, wrong views, doubt, and madness; their bodies and minds were peaceful, and each thought: 'Only I am sitting alone before the Buddha, listening to the true Dharma; the Tathagata (Buddha) is only speaking for me alone, subduing me alone, cutting off my afflictions, and speaking for me as I have requested.' At that time, all the sentient beings in the world, with one voice, said: 'May the Buddha preach the Dharma, we shall receive it with reverence.' At that time, Shakyamuni Tathagata (Buddha), urged all the sentient beings in this world to make offerings to the Buddhas. At that time, after hearing the urging, the sentient beings each made offerings to all the Buddhas with incense, flowers, banners, canopies, music, and praises. At that time, the World Honored One said: 'Listen carefully, listen carefully, all Buddhas of the ten directions! Because of the power of my past vows, in this world filled with sentient beings of the five turbidities, I have attained Anuttara-samyak-sambodhi. These sentient beings have lost the right path, are covered by ignorance, have lost right mindfulness, have increased their afflictions, dwell in the three evil realms, like to commit the ten evil deeds, are far from good roots, abandon meritorious deeds, like to commit the five rebellious acts, are addicted to unlawful things, slander the true scriptures, defame the sages, are filled with anger, do not like to cultivate loving-kindness, use the Sangha's (monastic community) property at will, and cannot deeply believe in the karmic consequences. They do not like to make offerings to teachers, monks, and virtuous people; for the sake of these evil people, I have cultivated such great compassion. Because of this cause, I have attained Buddhahood in this world. After attaining Buddhahood, I am always happy to cultivate the Dharma of diligent effort, enduring hunger, thirst, heat, and cold.'

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等苦，游諸國土城邑聚落，為諸眾生宣說正法。或有眾生貧窮病苦受身醜陋，為憐愍故，受其所施臭穢之食，為欲增長施主福德，皆悉食之；亦受眾生粗澀臭穢弊壞衣服；山間、河澗、空曠林野所有住處悉亦受之，若草、若葉、若石、若磚，為眾生故隨施受之而臥其上，以勤精進修善方便。

「為剎利故演說王事，為婆羅門說四毗陀星宿祀天，為諸大臣說治化事，為諸醫師演說四大增減等病，為諸農夫商賈之人說護財谷，為諸女人說護瓔珞，勤修諸善得不共夫。為出家者說于忍辱，為調伏故說如是法，未得善利勸之令得，未得證者勸令得證，未解脫者勸令解脫，為調眾生受諸苦惱。我為眾生修集慈悲，然諸眾生猶於我所生不善心，或打或罵，或生嫉妒，或有說言：『沙門瞿曇即是幻士，雖贊持戒自畜妻婦，雖贊慈心而害眾生，贊舍富貴自往王家。瞿曇沙門善知方術，雖畜妻婦不生子息；瞿曇沙門能治女身故，令末利生愛重心；瞿曇沙門善知咒術故，令須達生宗敬想；瞿曇沙門善知藥法，是故其身常有光明。』得如是等無量惡名，或有以石土木刀毒遙見打擲為欲殺我，為殺我故，故放惡象毒蛇，於我住處放大猛火糞穢不凈，造作種種諸惡方便欲壞我法，為滅我法，為摧法幢，為破法船，為壞法性，為破法藏。

【現代漢語翻譯】 現代漢語譯本 經歷各種苦難，遊歷各個國家、城鎮和村落，為眾生宣說正法。有些眾生貧窮、疾病纏身、相貌醜陋，爲了憐憫他們，接受他們施捨的臭穢食物，爲了增長施主的福德，全部都吃下去；也接受眾生粗糙、澀口、臭穢、破舊的衣服；山間、河邊、空曠的林野，所有住處都接受，無論是草、葉、石頭還是磚塊，爲了眾生，都隨他們施捨而躺在上面，以勤奮精進地修習善巧方便。 爲了剎帝利（統治階級）講述治國之道，爲了婆羅門（祭司階級）講述四吠陀（古印度經典）和星宿祭祀，爲了大臣們講述治理國家的方法，爲了醫生們講述四大（地、水、火、風）增減導致的疾病，爲了農民和商人講述如何守護財產和穀物，爲了婦女講述如何守護裝飾品，勤修各種善行以獲得不與丈夫共有的美德。爲了出家之人講述忍辱，爲了調伏眾生而宣說這些法，對於沒有獲得善利的人勸導他們獲得，對於沒有證悟的人勸導他們證悟，對於沒有解脫的人勸導他們解脫，爲了調伏眾生而承受各種苦惱。我為眾生修集慈悲，然而眾生仍然對我生起不善之心，或者打我，或者罵我，或者嫉妒我，或者有人說：『沙門瞿曇（釋迦牟尼佛）就是個幻術師，雖然讚揚持戒卻自己蓄養妻妾，雖然讚揚慈悲卻傷害眾生，讚揚捨棄富貴卻自己前往王宮。瞿曇沙門精通方術，雖然蓄養妻妾卻不生子嗣；瞿曇沙門善於調理女性身體，所以讓末利（王后）對他產生深厚的愛意；瞿曇沙門精通咒術，所以讓須達（長者）對他產生尊敬的想法；瞿曇沙門精通藥理，所以他的身體常常散發光明。』得到這樣無量的惡名，或者有人用石頭、泥土、木頭、刀劍、毒藥遠遠地投擲我，想要殺我，爲了殺我，故意放出惡象和毒蛇，在我住的地方放火，潑灑糞便污穢，製造各種惡劣的手段想要破壞我的法，爲了滅絕我的法，爲了摧毀法幢，爲了破壞法船，爲了毀壞法性，爲了破壞法藏。

【English Translation】 English version Enduring suffering, I traveled through various countries, cities, and villages, proclaiming the true Dharma to all beings. Some beings were poor, sick, and of unsightly appearance. Out of compassion, I accepted the foul food they offered, eating it all to increase the merit of the donors. I also accepted the rough, astringent, foul, and worn-out clothes of beings. I accepted all dwellings, whether in the mountains, by rivers, in open fields, or in forests, whether of grass, leaves, stones, or bricks. For the sake of beings, I lay upon whatever was offered, diligently practicing skillful means. For the Kshatriyas (ruling class), I spoke of governance; for the Brahmins (priestly class), I spoke of the four Vedas (ancient Indian scriptures) and the worship of stars; for the ministers, I spoke of the methods of governing the state; for the physicians, I spoke of the diseases caused by the increase or decrease of the four elements (earth, water, fire, and wind); for the farmers and merchants, I spoke of protecting wealth and grain; for the women, I spoke of protecting ornaments, diligently cultivating virtues not shared with their husbands. For those who have left home, I spoke of patience; to tame beings, I spoke these teachings. For those who have not attained good benefits, I encouraged them to attain them; for those who have not attained enlightenment, I encouraged them to attain it; for those who have not attained liberation, I encouraged them to attain it. To tame beings, I endured various sufferings. I cultivated compassion for beings, yet beings still harbored ill will towards me, striking me, cursing me, or being jealous of me. Some said, 'The Shramana Gautama (Shakyamuni Buddha) is a magician, who, though praising the keeping of precepts, keeps wives himself; though praising compassion, harms beings; though praising the renunciation of wealth, goes to the royal palace. The Shramana Gautama is skilled in magic, yet though keeping wives, has no children; the Shramana Gautama is skilled in healing women's bodies, thus causing Malika (the queen) to develop deep love for him; the Shramana Gautama is skilled in incantations, thus causing Sudatta (the elder) to develop respect for him; the Shramana Gautama is skilled in medicine, thus his body always radiates light.' I received such countless evil names. Some threw stones, earth, wood, swords, and poison at me from afar, intending to kill me. To kill me, they deliberately released vicious elephants and poisonous snakes, set fire to my dwelling, and threw feces and filth, creating various evil means to destroy my Dharma, to extinguish my Dharma, to destroy the Dharma banner, to break the Dharma boat, to destroy the Dharma nature, and to destroy the Dharma treasury.

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「十方諸佛，唯愿觀察，過去諸佛，有于如是五滓世界成得佛道，無有不說如是大集金剛法心因緣自在陀羅尼者，為壞一切諸魔力故，為三寶種不斷絕故，為諸眾生增善法故，為壞一切佛法怨故，為令眾生遠離苦故，滅身口意諸惡業故，為令人天性調柔故，為諸國土受安樂故，為破世間諸惡相故，為令眾生悉得具足六波羅蜜故，為發無上菩提心故，為教菩薩善方便故，為令菩薩次第住故。以如是等諸因緣故，過去諸佛為如是等五滓眾生，說是大集金剛法心因緣自在陀羅尼也。今此世界十方諸佛悉來集會，唯愿諸佛各說如是陀羅尼咒，為憐愍故，為當流佈大乘經故，為此世界法久住故，令諸惡魔不得便故。」

爾時，諸佛即皆同聲說此陀羅尼句：

◎「安伽邏(一)　安伽邏(二)　半伽邏(三)　婆[(口皮)/女]伽邏(四)　婆邏[(口皮)/女]伽邏(五)　婆蛇比呵(六)　曼啰婆毗(七)　阿口*仙　阿佉婆呤(九)　題咩(十)　度慕汦(十一)　翹婆知(十二)　翹由離(十三)　三摩婆阿尼(十四)　三摩多婆提呤(十五)　陀彌(十六)　陀移(十七)　陀摩翹阇(十八)　彌啰㝹破犁(十九)　破羅婆汦(二十)　伽濘(二十一)　伽那婆邏汦(二十二)　希利

【現代漢語翻譯】 現代漢語譯本 『十方諸佛，唯愿觀察，過去的諸佛，在這樣的五濁世界成就佛道時，沒有不說這個大集金剛法心因緣自在陀羅尼的，爲了摧毀一切魔力，爲了使三寶的種子不斷絕，爲了使眾生增長善法，爲了摧毀一切佛法的怨敵，爲了使眾生遠離痛苦，爲了滅除身口意的一切惡業，爲了使人天性情調柔，爲了使各個國土享受安樂，爲了破除世間的一切惡相，爲了使眾生都能夠具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），爲了發起無上的菩提心，爲了教導菩薩善巧方便，爲了使菩薩次第安住。因為這些因緣，過去的諸佛爲了這樣的五濁眾生，說了這個大集金剛法心因緣自在陀羅尼。現在這個世界的十方諸佛都來了，唯愿諸佛各自說出這樣的陀羅尼咒，爲了憐憫眾生，爲了流佈大乘經典，爲了這個世界的佛法長久住世，使一切惡魔不能得逞。』 那時，諸佛就都同聲說出這個陀羅尼的語句： 『安伽邏(Angala)（無垢），安伽邏(Angala)（無垢），半伽邏(Pangala)（半月），婆[(口皮)/女]伽邏(Bhagala)（幸運），婆邏[(口皮)/女]伽邏(Bhalagala)（好運），婆蛇比呵(Bhajabhiha)（破除恐懼），曼啰婆毗(Manrababhi)（咒語力量），阿口*仙（不朽），阿佉婆呤(Akhabhaling)（不壞），題咩(Theme)（堅定），度慕汦(Dumudhi)（難調伏），翹婆知(Kyobaji)（智慧），翹由離(Kyoyuli)（解脫），三摩婆阿尼(Samabavani)（平等），三摩多婆提呤(Samatabhadiling)（平等覺悟），陀彌(Dhami)（法），陀移(Dhahi)（持），陀摩翹阇(Dhamakyosha)（法之光），彌啰㝹破犁(Miraropali)（無垢），破羅婆汦(Parabadhi)（超越），伽濘(Ganing)（虛空），伽那婆邏汦(Ghanabaladhi)（堅固力量），希利(Hili)（喜悅）』

【English Translation】 English version 'The Buddhas of the ten directions, may you observe, the past Buddhas, when attaining Buddhahood in such a world of five defilements, none did not speak of this Great Assembly Vajra Mind Cause and Condition Self-Mastery Dharani, for the sake of destroying all demonic powers, for the sake of ensuring that the seeds of the Three Jewels are not cut off, for the sake of increasing the good dharmas of sentient beings, for the sake of destroying all enemies of the Buddha Dharma, for the sake of enabling sentient beings to be free from suffering, for the sake of extinguishing all evil karmas of body, speech, and mind, for the sake of making the nature of humans and devas gentle and harmonious, for the sake of enabling all lands to enjoy peace and happiness, for the sake of breaking all evil appearances of the world, for the sake of enabling all sentient beings to fully possess the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), for the sake of arousing the supreme Bodhi mind, for the sake of teaching Bodhisattvas skillful means, for the sake of enabling Bodhisattvas to abide in order. Because of these causes and conditions, the past Buddhas, for the sake of such sentient beings in the five defilements, spoke this Great Assembly Vajra Mind Cause and Condition Self-Mastery Dharani. Now, the Buddhas of the ten directions of this world have all come, may the Buddhas each speak such a Dharani mantra, for the sake of compassion, for the sake of propagating the Mahayana scriptures, for the sake of the Dharma of this world to abide long, so that all evil demons cannot take advantage.' At that time, all the Buddhas then spoke in unison these Dharani phrases: 'Angala (Immaculate), Angala (Immaculate), Pangala (Half-moon), Bhagala (Lucky), Bhalagala (Good Fortune), Bhajabhiha (Destroy Fear), Manrababhi (Mantra Power), Akshe (Immortal), Akhabhaling (Indestructible), Theme (Firm), Dumudhi (Difficult to Tame), Kyobaji (Wisdom), Kyoyuli (Liberation), Samabavani (Equality), Samatabhadiling (Equal Enlightenment), Dhami (Dharma), Dhahi (Hold), Dhamakyosha (Light of Dharma), Miraropali (Immaculate), Parabadhi (Transcendent), Ganing (Space), Ghanabaladhi (Solid Power), Hili (Joy)'

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(二十三)　希提(二十四)　希邏(二十五)　希邏翹(二十六)　譫婆提(二十七)　婆迦斯(二十八)　咤迦汦(二十九)　咤迦婆邏汦(三十)　伽那[(口皮)/女]呵汦(三十一)　希利汦(三十二)　尸利汦(三十三)　頻地利[(口皮)/女]汦(三十四)　具婆希(三十五)　酬呤(三十六)　彌啰酬呤(三十七)　酬蓰(三十八)　阿其離(三十九)　阿婆彌(四十)　娑利也(四十一)　多哆旦(四十二)　富流(四十三)　希利(四十四)　戰地離(四十五)　摩陀彌(四十六)　陀彌(四十七)　究周流(四十八)　牟周流(四十九)　阿遮吒(五十)　至利(五十一)　至彌利(五十二)　遮婆呵(五十三)　周婆(五十四)　周婁(五十五)　悉啰[(口*皮)/女]呵(五十六)　究婁(五十七)　娑羅究侜(五十八)　究侜(五十九)　摩訶娑邏娑(六十)　𧯞侜(六十一)　𧯞侜(六十二)　摩訶薩哆希力陀蛇(六十三)　富羆(六十四)　修富羆(六十五)　度摩波利呵利(六十六)　阿婆移(六十七)　流之濘(六十八)　迦邏叉(六十九)　阿陀摩兜(七十)　比婆呵(七十一)　提提利(七十二)　摩摩利(七十三)　波舍佉(七十四)　或或邏(七十五)　路迦

【現代漢語翻譯】 現代漢語譯本 （二十三）希提 (Xiti)（一種咒語的音譯） （二十四）希邏 (Xiluo)（一種咒語的音譯） （二十五）希邏翹 (Xiluoqiao)（一種咒語的音譯） （二十六）譫婆提 (Zhanpoti)（一種咒語的音譯） （二十七）婆迦斯 (Poqiasi)（一種咒語的音譯） （二十八）咤迦汦 (Zhajiachi)（一種咒語的音譯） （二十九）咤迦婆邏汦 (Zhajia Poluochi)（一種咒語的音譯） （三十）伽那[(口皮)/女]呵汦 (Qianapihechi)（一種咒語的音譯） （三十一）希利汦 (Xilichi)（一種咒語的音譯） （三十二）尸利汦 (Shilichi)（一種咒語的音譯） （三十三）頻地利[(口皮)/女]汦 (Pindilihechi)（一種咒語的音譯） （三十四）具婆希 (Jupoxi)（一種咒語的音譯） （三十五）酬呤 (Chouling)（一種咒語的音譯） （三十六）彌啰酬呤 (Milachouling)（一種咒語的音譯） （三十七）酬蓰 (Chouxi)（一種咒語的音譯） （三十八）阿其離 (Aqili)（一種咒語的音譯） （三十九）阿婆彌 (Apomi)（一種咒語的音譯） （四十）娑利也 (Suoliye)（一種咒語的音譯） （四十一）多哆旦 (Duodadan)（一種咒語的音譯） （四十二）富流 (Fuliu)（一種咒語的音譯） （四十三）希利 (Xili)（一種咒語的音譯） （四十四）戰地離 (Zhandili)（一種咒語的音譯） （四十五）摩陀彌 (Motuomi)（一種咒語的音譯） （四十六）陀彌 (Tuomi)（一種咒語的音譯） （四十七）究周流 (Jiuzhouliu)（一種咒語的音譯） （四十八）牟周流 (Muzhouliu)（一種咒語的音譯） （四十九）阿遮吒 (Azhazha)（一種咒語的音譯） （五十）至利 (Zhili)（一種咒語的音譯） （五十一）至彌利 (Zhimili)（一種咒語的音譯） （五十二）遮婆呵 (Zhepohe)（一種咒語的音譯） （五十三）周婆 (Zhoupo)（一種咒語的音譯） （五十四）周婁 (Zhoulou)（一種咒語的音譯） （五十五）悉啰[(口*皮)/女]呵 (Xiluohe)（一種咒語的音譯） （五十六）究婁 (Jiulou)（一種咒語的音譯） （五十七）娑羅究侜 (Suolajiuzhou)（一種咒語的音譯） （五十八）究侜 (Jiuzhou)（一種咒語的音譯） （五十九）摩訶娑邏娑 (Mohesuolasa)（一種咒語的音譯） （六十）𧯞侜 (Yezhou)（一種咒語的音譯） （六十一）𧯞侜 (Yezhou)（一種咒語的音譯） （六十二）摩訶薩哆希力陀蛇 (Mohesaduoxilituoshe)（一種咒語的音譯） （六十三）富羆 (Fupi)（一種咒語的音譯） （六十四）修富羆 (Xiufupi)（一種咒語的音譯） （六十五）度摩波利呵利 (Dumopolihali)（一種咒語的音譯） （六十六）阿婆移 (Apoyi)（一種咒語的音譯） （六十七）流之濘 (Liuzhining)（一種咒語的音譯） （六十八）迦邏叉 (Jialuocha)（一種咒語的音譯） （六十九）阿陀摩兜 (Atuomadou)（一種咒語的音譯） （七十）比婆呵 (Bipohe)（一種咒語的音譯） （七十一）提提利 (Tidili)（一種咒語的音譯） （七十二）摩摩利 (Momoli)（一種咒語的音譯） （七十三）波舍佉 (Posheqie)（一種咒語的音譯） （七十四）或或邏 (Huohuo Luo)（一種咒語的音譯） （七十五）路迦 (Lujia)（一種咒語的音譯）

【English Translation】 English version (23) Xiti (A transliteration of a mantra) (24) Xiluo (A transliteration of a mantra) (25) Xiluoqiao (A transliteration of a mantra) (26) Zhanpoti (A transliteration of a mantra) (27) Poqiasi (A transliteration of a mantra) (28) Zhajiachi (A transliteration of a mantra) (29) Zhajia Poluochi (A transliteration of a mantra) (30) Qianapihechi (A transliteration of a mantra) (31) Xilichi (A transliteration of a mantra) (32) Shilichi (A transliteration of a mantra) (33) Pindilihechi (A transliteration of a mantra) (34) Jupoxi (A transliteration of a mantra) (35) Chouling (A transliteration of a mantra) (36) Milachouling (A transliteration of a mantra) (37) Chouxi (A transliteration of a mantra) (38) Aqili (A transliteration of a mantra) (39) Apomi (A transliteration of a mantra) (40) Suoliye (A transliteration of a mantra) (41) Duodadan (A transliteration of a mantra) (42) Fuliu (A transliteration of a mantra) (43) Xili (A transliteration of a mantra) (44) Zhandili (A transliteration of a mantra) (45) Motuomi (A transliteration of a mantra) (46) Tuomi (A transliteration of a mantra) (47) Jiuzhouliu (A transliteration of a mantra) (48) Muzhouliu (A transliteration of a mantra) (49) Azhazha (A transliteration of a mantra) (50) Zhili (A transliteration of a mantra) (51) Zhimili (A transliteration of a mantra) (52) Zhepohe (A transliteration of a mantra) (53) Zhoupo (A transliteration of a mantra) (54) Zhoulou (A transliteration of a mantra) (55) Xiluohe (A transliteration of a mantra) (56) Jiulou (A transliteration of a mantra) (57) Suolajiuzhou (A transliteration of a mantra) (58) Jiuzhou (A transliteration of a mantra) (59) Mohesuolasa (A transliteration of a mantra) (60) Yezhou (A transliteration of a mantra) (61) Yezhou (A transliteration of a mantra) (62) Mohesaduoxilituoshe (A transliteration of a mantra) (63) Fupi (A transliteration of a mantra) (64) Xiufupi (A transliteration of a mantra) (65) Dumopolihali (A transliteration of a mantra) (66) Apoyi (A transliteration of a mantra) (67) Liuzhining (A transliteration of a mantra) (68) Jialuocha (A transliteration of a mantra) (69) Atuomadou (A transliteration of a mantra) (70) Bipohe (A transliteration of a mantra) (71) Tidili (A transliteration of a mantra) (72) Momoli (A transliteration of a mantra) (73) Posheqie (A transliteration of a mantra) (74) Huohuo Luo (A transliteration of a mantra) (75) Lujia (A transliteration of a mantra)

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比那蛇迦(七十六)　[(口皮)/女]時離(七十七)　[(口皮)/女]時羅陀呤(七十八)　[(口皮)/女]時離陀提(七十九)　斫迦邏婆時離(八十)　遮尼離(八十一)　遮迦邏婆提(八十二)　陀呤(八十三)　陀呤(八十四)　牟離咤呤(八十五)　休休呤(八十六)　朋伽頻婆呤(八十七)　舍利奢(八十八)　流流周(八十九)　之利周利(九十)　牟呤慕陀呤(九十一)　慕荼濘(九十二)　慕荼濘(九十三)　伽伽邏尼(九十四)　牟荼濘(九十五)　散婆邏牟荼濘(九十六)　提提羅蛇尼(九十七)　摩醯首邏羅蛇尼(九十八)　律師婆尼(九十九)　陀邏[(口皮)/女]至(一百)　戰荼羅素咩(百一)　薩婆薩寫阿提㗭多(百二)　車陀兜[(口皮)/女]阿那(百三)　摩彌尼(百四)　[(口皮)/女]羅邏提(百五)　烏阇其離(百六)　比比那(百七)　[(口*皮)/女]那邏訶(百八)　復佛呤(百九)　仇留(百十)　仇留(百十一)　牟留(百十二)　牟留(百十三)　希希(百十四)　希希(百十五)　阿邏(百十六)　阿邏(百十七)　迦迦荼婆呵(百十八)　希希多(百十九)　阿由那(百二十)　鞬荼譫婆斯(百二十一)　竭陀尼(百二十

【現代漢語翻譯】 現代漢語譯本 比那蛇迦(Bhinajaka，一種神祇的名字) ，[(口皮)/女]時離(Kshani，時間) ，[(口皮)/女]時羅陀呤(Kshani-radhaling，時間的流逝) ，[(口皮)/女]時離陀提(Kshani-dhati，時間的保持) ，斫迦邏婆時離(Chakravarti-kshani，轉輪王的時間) ，遮尼離(Chanili，一種神祇的名字) ，遮迦邏婆提(Chakravarti，轉輪王) ，陀呤(Dhaling，一種聲音) ，陀呤(Dhaling，一種聲音) ，牟離咤呤(Mulita-ling，根基的聲音) ，休休呤(Hushuling，一種聲音) ，朋伽頻婆呤(Pangha-pimbhaling，一種聲音) ，舍利奢(Sharisha，一種樹的名字) ，流流周(Luluju，一種聲音) ，之利周利(Chili-chuli，一種聲音) ，牟呤慕陀呤(Muling-mudhaling，根基和智慧的聲音) ，慕荼濘(Mudhaning，一種聲音) ，慕荼濘(Mudhaning，一種聲音) ，伽伽邏尼(Gaggarani，一種聲音) ，牟荼濘(Mudhaning，一種聲音) ，散婆邏牟荼濘(Sambhara-mudhaning，積累智慧的聲音) ，提提羅蛇尼(Titi-rasani，一種聲音) ，摩醯首邏羅蛇尼(Maheshvara-rasani，大自在天的聲音) ，律師婆尼(Lushibani，一種聲音) ，陀邏[(口皮)/女]至(Dhara-kshati，保持和毀滅) ，戰荼羅素咩(Chandala-sume，旃陀羅的善) ，薩婆薩寫阿提㗭多(Sarva-satya-atita，超越一切真理) ，車陀兜[(口皮)/女]阿那(Cheda-ksha-ana，斷絕和瞬間) ，摩彌尼(Mamini，一種聲音) ，[(口皮)/女]羅邏提(Kshara-rati，毀滅的喜悅) ，烏阇其離(Ujhakili，一種聲音) ，比比那(Bibina，一種聲音) ，[(口*皮)/女]那邏訶(Kshana-raha，瞬間的秘密) ，復佛呤(Purbhuling，一種聲音) ，仇留(Chulu，一種聲音) ，仇留(Chulu，一種聲音) ，牟留(Mulu，一種聲音) ，牟留(Mulu，一種聲音) ，希希(Hishi，一種聲音) ，希希(Hishi，一種聲音) ，阿邏(Ara，一種聲音) ，阿邏(Ara，一種聲音) ，迦迦荼婆呵(Kaka-tabaha，一種聲音) ，希希多(Hishita，一種聲音) ，阿由那(Ayona，一種聲音) ，鞬荼譫婆斯(Kanda-jambhas，一種聲音) ，竭陀尼(Gadhani，一種聲音)

【English Translation】 English version Bhinajaka (a deity's name), Kshani (time), Kshani-radhaling (the passage of time), Kshani-dhati (the maintenance of time), Chakravarti-kshani (the time of the universal monarch), Chanili (a deity's name), Chakravarti (the universal monarch), Dhaling (a sound), Dhaling (a sound), Mulita-ling (the sound of the foundation), Hushuling (a sound), Pangha-pimbhaling (a sound), Sharisha (a tree's name), Luluju (a sound), Chili-chuli (a sound), Muling-mudhaling (the sound of foundation and wisdom), Mudhaning (a sound), Mudhaning (a sound), Gaggarani (a sound), Mudhaning (a sound), Sambhara-mudhaning (the sound of accumulating wisdom), Titi-rasani (a sound), Maheshvara-rasani (the sound of the great lord), Lushibani (a sound), Dhara-kshati (maintenance and destruction), Chandala-sume (the goodness of the Chandala), Sarva-satya-atita (beyond all truths), Cheda-ksha-ana (severance and moment), Mamini (a sound), Kshara-rati (the joy of destruction), Ujhakili (a sound), Bibina (a sound), Kshana-raha (the secret of the moment), Purbhuling (a sound), Chulu (a sound), Chulu (a sound), Mulu (a sound), Mulu (a sound), Hishi (a sound), Hishi (a sound), Ara (a sound), Ara (a sound), Kaka-tabaha (a sound), Hishita (a sound), Ayona (a sound), Kanda-jambhas (a sound), Gadhani (a sound)

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二)　阿婆陀呵濘(百二十三)　末力伽比流比流(百二十四)　破羅薩哆(百二十五)　阿路沙[(口皮)/女]提(百二十六)　希利希利(百二十七)　夜哆婆阇蛇(百二十八)　莎其羅(百二十九)　夜多波蘭遮(百三十)　希力陀蛇婆呵(百三十一)　薩多波利[(口皮)/女](口*皮)/女　末力伽毗盧呵尼(百三十三)　阿遮羅佛提(百三十四)　陀陀波羅遮羅波遮蛇(百三十五)　賓荼希力陀蛇(百三十六)　戰陀邏[(口皮)/女]邏濘(百三十七)　阿遮呤輸陀濘(百三十八)　波邏冀邏摩力伽(百三十九)　伊羅(百四十)　伊利呤(百四十一)　波臘脾(百四十二)　波邏[(口皮)/女]邏汦(百四十三)　薩婆啰多哆多(百四十四)　薩多㝹竭脾(百四十五)　阿那[(口皮)/女]羅那伏律汦(百四十六)　阿羅茶(百四十七)　安伽呤(百四十八)　舍彌尼(百四十九)　比婆羅[(口皮)/女]俞希(百五十)　阿希多(百五十一)　阿婆希(百五十二)　尼邏[(口皮)/女]蛇(口*皮)/女　阿之邏末力伽(百五十四)　羅[(口皮)/女]那(百五十五)　邏仇婆呤(百五十六)　犁勒那朋舍(百五十七)　陀摩伽

蛇(百五十八)　阇羅戰陀(百五十九)　三牟陀羅[(口皮)/女]提(百六十)　摩訶復多脾蛇(百六十一)　三牟陀比伽婆(百六十二)　陀羅尼牟陀離那(百六十三)　摩呿牟陀邏(百六十四)　波邏波羅提(百六十五)　思比陀牟陀(百六十六)　阿婆多尼(百六十七)　娑波多尼(百六十八)　三慕迦邏(百六十九)　比豆多邏斯那(百七十)　廁提牟地離都思(百七十一)　移迦之(百七十二)　卑利癡比迦蛇(百七十三)　[(口皮)/女]呵婆冀荼(百七十四)　迦[(口皮)/女]吒(百七十五)　尸邏波邏提多希力陀蛇(百七十六)　三牟陀多陀羅尼(百七十七)　陀邏(百七十八)　陀邏(百七十九)　陀邏(百八十)　彈提羅(百八十一)　彈堤羅休尼羅薩婆希力陀蛇勿陀離都思阇吒(百八十二)　阇婆咤(百八十三)　阇呿[(口皮)/女]咤(百八十四)　修摩堤(百八十五)　摩提(百八十六)　摩訶復多勿陀離多(百八十七)　易翅之散迦羅(百八十八)　婆荼蛇多那尼(百八十九)　首力多復多(百九十)　伊尼彌尼(百九十一)　婆遮尼(百九十二)　輸沙薩遮尼(百九十三)　牟地離多遮利也阿堤咩那(百九十四)　婆比哆(百九十五)　阿那若哆(百九十六)　

【現代漢語翻譯】 現代漢語譯本 蛇 (一百五十八)；阇羅戰陀 (一百五十九)；三牟陀羅（一種手印）提 (一百六十)；摩訶復多脾蛇 (一百六十一)；三牟陀比伽婆 (一百六十二)；陀羅尼牟陀離那 (一百六十三)；摩呿牟陀邏 (一百六十四)；波邏波羅提 (一百六十五)；思比陀牟陀 (一百六十六)；阿婆多尼 (一百六十七)；娑波多尼 (一百六十八)；三慕迦邏 (一百六十九)；比豆多邏斯那 (一百七十)；廁提牟地離都思 (一百七十一)；移迦之 (一百七十二)；卑利癡比迦蛇 (一百七十三)；（一種手印）呵婆冀荼 (一百七十四)；迦（一種手印）吒 (一百七十五)；尸邏波邏提多希力陀蛇 (一百七十六)；三牟陀多陀羅尼 (一百七十七)；陀邏 (一百七十八)；陀邏 (一百七十九)；陀邏 (一百八十)；彈提羅 (一百八十一)；彈堤羅休尼羅薩婆希力陀蛇勿陀離都思阇吒 (一百八十二)；阇婆咤 (一百八十三)；阇呿（一種手印）咤 (一百八十四)；修摩堤 (一百八十五)；摩提 (一百八十六)；摩訶復多勿陀離多 (一百八十七)；易翅之散迦羅 (一百八十八)；婆荼蛇多那尼 (一百八十九)；首力多復多 (一百九十)；伊尼彌尼 (一百九十一)；婆遮尼 (一百九十二)；輸沙薩遮尼 (一百九十三)；牟地離多遮利也阿堤咩那 (一百九十四)；婆比哆 (一百九十五)；阿那若哆 (一百九十六)。

【English Translation】 English version Snake (158); Jala Chanda (159); Samudrala (a type of mudra) Ti (160); Maha Puta Pishacha (161); Samudra Bigava (162); Dharani Mudra Lina (163); Maha Ksha Mudra (164); Para Para Ti (165); Spita Mudra (166); Abha Tani (167); Saba Tani (168); Samukara (169); Bidutara Sina (170); Chiti Mudra Dusi (171); Yi Jia Zhi (172); Bili Chi Bika Snake (173); (a type of mudra) Ha Ba Ji Tu (174); Ka (a type of mudra) Cha (175); Shila Para Ti Ta Hi Li Tu Snake (176); Samudra Ta Dharani (177); Dhara (178); Dhara (179); Dhara (180); Tan Ti La (181); Tan Ti La Xiu Ni La Sa Ba Hi Li Tu Snake Wu Tu Li Du Si Zha Cha (182); Zha Ba Cha (183); Zha Ksha (a type of mudra) Cha (184); Xiu Mo Ti (185); Mo Ti (186); Maha Puta Wu Tu Li Ta (187); Yi Chi Zhi San Ka La (188); Ba Tu Snake Ta Na Ni (189); Shou Li Ta Fu Ta (190); Yi Ni Mi Ni (191); Ba Zhe Ni (192); Shu Sha Sa Zhe Ni (193); Mu Di Li Ta Zhe Li Ye A Ti Mie Na (194); Ba Bi Ta (195); A Na Ruo Ta (196).

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摩呵富若三牟遮蛇[(口*皮)/女]多邏(百九十七)　摩訶迦留尼迦牟地離多(百九十八)　薩婆三藐波羅提般(百九十九)　至邏邏邏羅阇羅兜(二百)　薩婆尼犁(二百一)　薩婆牟尼婆羅沙婆摩訶迦留那三摩堤若那婆離難(二百二)　咩啰多竭毗(二百三)　比利也比利也(二百四)　婆犁那提㗭多(二百五)　薩婆復都波蛇(二百六)　莎呵」

爾時，娑婆世界一切眾生聞是咒已，各各稱言：「南無一切十方諸佛。」第二、第三亦復如是。「甚奇！甚特！諸佛大會不可思議，諸菩薩事亦不可思議。我等昔來未曾得聞如是持名，今得聞之，能壞一切魔境界力，紹三寶性斷魔羅網，得諸善法具足佛事，為如是等說是大持，為諸眾生著心封印，印諸眾生陰入界法，乃至獲得大般涅槃。」

爾時，會中有一童子菩薩，名曰月光，從蓮華起，一心合掌觀察十方，以佛力故出大音聲，其音遍聞娑婆世界，而說偈言：

「如是大集甚難得，　　具足智慧亦復難， 　難得親近善知識，　　如是法印亦難聞。 　如來憐愍諸眾生，　　為眾生故護正法， 　說是無上陀羅尼，　　為壞種種諸魔力。 　十方諸佛說是持，　　為不斷絕三寶性， 　能和一切諸忿諍，　　亦能增長無上忍， 　增益眾生諸善根

【現代漢語翻譯】 現代漢語譯本 摩訶富若三牟遮蛇（偉大的圓滿覺悟）多邏，摩訶迦留尼迦牟地離多（偉大的慈悲心），薩婆三藐波羅提般（一切正等覺），至邏邏邏羅阇羅兜，薩婆尼犁，薩婆牟尼婆羅沙婆摩訶迦留那三摩堤若那婆離難（一切聖者的大慈悲三昧智慧），咩啰多竭毗，比利也比利也，婆犁那提㗭多，薩婆復都波蛇，莎呵。

那時，娑婆世界的一切眾生聽到這個咒語后，各自稱念：『南無一切十方諸佛。』第二遍、第三遍也是這樣。『真是奇特！真是殊勝！諸佛的大會不可思議，諸菩薩的事蹟也不可思議。我們過去從未聽聞過這樣的持名，現在聽聞了，能夠摧毀一切魔的境界力量，繼承三寶的本性，斬斷魔的羅網，獲得各種善法，圓滿佛的事業，爲了這些緣故宣說這個大持咒，為眾生在心中蓋上印記，印證眾生的陰、入、界法，乃至獲得大般涅槃。』

那時，會中有一位童子菩薩，名叫月光，從蓮花中升起，一心合掌觀察十方，因為佛的力量發出巨大的聲音，這聲音傳遍娑婆世界，並說偈頌道：

『如此盛大的集會非常難得，具足智慧也是非常難得，難得親近善知識，這樣的法印也很難聽聞。 如來憐憫一切眾生，爲了眾生的緣故守護正法，宣說這無上的陀羅尼，爲了摧毀種種魔的力量。 十方諸佛宣說這個持咒，爲了不斷絕三寶的本性，能夠調和一切的忿怒和爭鬥，也能夠增長無上的忍辱，增益眾生各種善根。』

【English Translation】 English version Maha Purana Samucchaya Sarpa (great perfect enlightenment) Tara, Maha Karunika Mudita (great compassionate heart), Sarva Samyak Pratibha (all right and equal enlightenment), Chi La La La La Raja Ratu, Sarva Nili, Sarva Muni Bharasabha Maha Karuna Samadhi Jnana Parinanda (all sages' great compassion samadhi wisdom), Me Ra Ta Gata Bhi, Biliya Biliya, Bhari Na Ti Dita, Sarva Putu Pa Sha, Svaha.

At that time, all sentient beings in the Saha world, upon hearing this mantra, each proclaimed: 'Namo to all Buddhas of the ten directions.' The second and third times were the same. 'How marvelous! How extraordinary! The assembly of Buddhas is inconceivable, and the deeds of the Bodhisattvas are also inconceivable. We have never heard such a name before, and now that we have heard it, it can destroy all the power of the demonic realms, inherit the nature of the Three Jewels, cut off the net of Mara, obtain all kinds of good dharmas, and fulfill the Buddha's work. For these reasons, this great mantra is proclaimed, sealing the hearts of sentient beings, sealing the skandhas, entrances, and realms of sentient beings, and even attaining great Nirvana.'

At that time, there was a Bodhisattva child in the assembly named Moonlight, who rose from a lotus flower, with his palms together, observing the ten directions. Through the power of the Buddha, he emitted a great sound that spread throughout the Saha world, and spoke in verse:

'Such a great assembly is very rare, it is also very rare to possess wisdom, it is rare to be close to a good teacher, and such a Dharma seal is also rare to hear. The Tathagata has compassion for all sentient beings, and for the sake of sentient beings, he protects the true Dharma, proclaims this supreme Dharani, in order to destroy the power of all kinds of demons. The Buddhas of the ten directions proclaim this mantra, in order to not cut off the nature of the Three Jewels, it can harmonize all anger and strife, and it can also increase supreme patience, and increase the good roots of all sentient beings.'

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，　　消滅國土諸惡相， 　能破眾生三惡業，　　亦令遠離諸惡見。 　如來說是無上持，　　為欲顯示無上道， 　亦為具六波羅蜜，　　真實修于菩提道。 　是持即是善方便，　　亦能增長無閡智， 　攝取一切諸善法，　　是故名為無上持； 　具修三十七道品，　　是名無垢菩提道， 　能斷一切疑網心，　　及斷眾生諸煩惱， 　是持即是真實語，　　了了睹見菩提道。 　我今欲說陀羅尼，　　是則名為無上勝， 　為欲擁護說法師，　　及以聽受是持者。 　其誰欲受欲聽者，　　我今當說勿生疑， 　無上無勝陀羅尼，　　即是最上之智慧。」

爾時，有恒河沙等菩薩童子，異口同音作如是言：「我等亦欲說陀羅尼，若比丘、比丘尼、優婆塞、優婆夷，先當澡浴凈于身心著新衣服，以妙香華供養三寶，升於法座說陀羅尼。如是四眾無有眾生能起惡事以加之者，身心不濁、四大清凈，身諸病苦皆得遠離。如是法師，若有過去業因緣病，悉皆消滅。聽此法者亦復如是，滅過去業因緣病苦。」

爾時，月光童子菩薩，向十方佛長跪合掌而說咒曰：

「那提阿三摩路卑(一)　咩羅素摩[(口*皮)/女]泯(二)　伊希那遮久遮尼(三)　那婆久遮尼(四)　那遮久遮尼(五)　牟

【現代漢語翻譯】 現代漢語譯本 能消除國土上的一切惡相，能破除眾生身、口、意所造的三種惡業，也能使眾生遠離各種錯誤的見解。 如來所說的這種『持』（指受持、奉行佛法），是無上的，是爲了顯示無上的佛道，也是爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），真實地修習菩提之道。 這種『持』就是最好的方便法門，也能增長無礙的智慧，攝取一切善法，所以稱為無上的『持』。 圓滿修習三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），就叫做無垢的菩提道，能斷除一切疑惑的心，以及斷除眾生的各種煩惱。 這種『持』就是真實不虛的語言，能清楚地見到菩提之道。 我現在想說陀羅尼（總持、真言），這被稱為無上殊勝的法門，是爲了擁護說法師，以及聽受奉行這種『持』的人。 凡是想要接受和聽聞的人，我現在就應當宣說，不要產生任何懷疑，這無上殊勝的陀羅尼，就是最上等的智慧。 當時，有如恒河沙數一樣多的菩薩童子，異口同聲地說：『我們也想宣說陀羅尼，如果比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），應當先沐浴，清凈身心，穿上新衣服，用美好的香和花供養三寶（佛、法、僧），然後登上法座宣說陀羅尼。』 『像這樣的四眾弟子，沒有眾生能夠起惡念來加害他們，他們的身心不會污濁，四大（地、水、火、風）清凈，身上的各種病痛都能遠離。』 『像這樣的法師，如果有過去業力因緣所導致的疾病，都會全部消除。聽聞此法的人也是如此，能消除過去業力因緣所導致的病苦。』 這時，月光童子菩薩，面向十方諸佛，長跪合掌，說了咒語： 『那提阿三摩路卑(1) 咩羅素摩[(口*皮)/女]泯(2) 伊希那遮久遮尼(3) 那婆久遮尼(4) 那遮久遮尼(5) 牟』

【English Translation】 English version It can eliminate all evil appearances in the land, break the three evil karmas of sentient beings, and also enable them to stay away from all evil views. This 'Dharani' (referring to upholding and practicing the Dharma) spoken by the Tathagata is supreme, for the purpose of revealing the supreme path, and also to perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and truly cultivate the path to Bodhi. This 'Dharani' is the best expedient means, and can also increase unobstructed wisdom, gather all good dharmas, therefore it is called the supreme 'Dharani'. Perfectly cultivating the Thirty-seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Magical Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path), is called the immaculate path to Bodhi, which can cut off all doubts and also cut off all the afflictions of sentient beings. This 'Dharani' is the true and real speech, which can clearly see the path to Bodhi. Now I want to speak the Dharani (mantra, total retention), which is called the supreme and excellent Dharma, for the purpose of protecting the Dharma teachers, and those who listen to and uphold this 'Dharani'. Whoever wants to receive and listen, I shall now proclaim it, do not have any doubts, this supreme and excellent Dharani is the highest wisdom. At that time, there were as many Bodhisattva youths as the sands of the Ganges River, who spoke in unison: 'We also want to proclaim the Dharani. If Bhikshus, Bhikshunis, Upasakas (male lay practitioners), and Upasikas (female lay practitioners), should first bathe, purify their body and mind, put on new clothes, and offer beautiful incense and flowers to the Three Jewels (Buddha, Dharma, Sangha), then ascend the Dharma seat to proclaim the Dharani.' 'Such fourfold disciples, no sentient being can generate evil thoughts to harm them, their body and mind will not be defiled, the four elements (earth, water, fire, wind) will be pure, and all kinds of illnesses in their bodies can be far away.' 'Such Dharma teachers, if they have illnesses caused by past karmic conditions, will all be eliminated. Those who listen to this Dharma are also the same, they can eliminate the suffering of illnesses caused by past karmic conditions.' At this time, the Bodhisattva Moonlight Youth, facing the Buddhas of the ten directions, knelt down with palms together and spoke the mantra: 'Nadi Asammaru Bi (1) Meila Suma [(mouth*skin)/female] Min (2) Ixi Na Cha Jiu Cha Ni (3) Na Po Jiu Cha Ni (4) Na Cha Jiu Cha Ni (5) Mu'

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羅輸陀尼(六)　[(口皮)/女]荼呿(七)　[(口皮)/女]荼呿(八)　修羅啰尼(九)　那[(口*皮)/女]修羅啰尼(十)　復多拘知(十一)　波利車陀(十二)　阇羅呿(十三)　阇羅呿婆移(十四)　阇羅呿那(十五)　摩叉呿(十六)　迦迦呿(十七)　呵呵(十八)　呵呵(十九)　休休休(二十)　撥施脾陀那婆利車陀(二十一)　阿摩摩(二十二)　若摩摩(二十三)　呿摩摩(二十四)　三牟陀陀羅(二十五)　阿陀羅呿婆(二十六)　散迦羅尼(二十七)　波利車陀菩提娑廁提比摩(二十八)　比比摩摩訶比比摩(二十九)　復多拘知(三十)　阿迦奢或婆娑波利車陀　莎呵」

爾時，娑婆世界十方諸佛、菩薩、聲聞、釋梵、龍王、阿修羅王、乾闥婆王、迦樓羅王、緊那羅王、摩睺羅伽王等，同聲唱言：「善哉，善哉！菩薩童子！善能說是大陀羅尼，為壞魔業及惡知識身心諸病，是上慧印。」

爾時，會中有一梵王，名菩提自在，自變其身而為女像，端嚴殊特逾於人天，以妙瓔珞而自莊飾。在西方佛阿彌陀前，作如是言：「唯愿世尊，加我神力，令我一音遍滿此間娑婆世界。我今欲說陀羅尼咒護說法者及聽法者，亦令釋迦如來滅后無有能於是說法者生起惡事，若魔

【現代漢語翻譯】 現代漢語譯本 羅輸陀尼(六)（羅輸陀尼：咒語名）　[(口皮)/女]荼呿(七)（[(口皮)/女]荼呿：咒語名）　[(口皮)/女]荼呿(八)（[(口皮)/女]荼呿：咒語名）　修羅啰尼(九)（修羅啰尼：咒語名）　那[(口皮)/女]修羅啰尼(十)（那[(口皮)/女]修羅啰尼：咒語名）　復多拘知(十一)（復多拘知：咒語名）　波利車陀(十二)（波利車陀：咒語名）　阇羅呿(十三)（阇羅呿：咒語名）　阇羅呿婆移(十四)（阇羅呿婆移：咒語名）　阇羅呿那(十五)（阇羅呿那：咒語名）　摩叉呿(十六)（摩叉呿：咒語名）　迦迦呿(十七)（迦迦呿：咒語名）　呵呵(十八)（呵呵：咒語聲）　呵呵(十九)（呵呵：咒語聲）　休休休(二十)（休休休：咒語聲）　撥施脾陀那婆利車陀(二十一)（撥施脾陀那婆利車陀：咒語名）　阿摩摩(二十二)（阿摩摩：咒語名）　若摩摩(二十三)（若摩摩：咒語名）　呿摩摩(二十四)（呿摩摩：咒語名）　三牟陀陀羅(二十五)（三牟陀陀羅：咒語名）　阿陀羅呿婆(二十六)（阿陀羅呿婆：咒語名）　散迦羅尼(二十七)（散迦羅尼：咒語名）　波利車陀菩提娑廁提比摩(二十八)（波利車陀菩提娑廁提比摩：咒語名）　比比摩摩訶比比摩(二十九)（比比摩摩訶比比摩：咒語名）　復多拘知(三十)（復多拘知：咒語名）　阿迦奢或婆娑波利車陀（阿迦奢或婆娑波利車陀：咒語名）　莎呵（莎呵：咒語結尾語）」。 當時，娑婆世界十方諸佛、菩薩、聲聞、釋梵（釋提桓因和梵天）、龍王、阿修羅王、乾闥婆王、迦樓羅王、緊那羅王、摩睺羅伽王等，一同讚歎說：『太好了，太好了！菩薩童子！你真能宣說這大陀羅尼，用來摧毀魔的勢力和惡知識的身心疾病，這是最上等的智慧印記。』 當時，會中有一位梵天王，名叫菩提自在，他變化自己的身體成為女像，容貌端莊美麗，勝過人天。他用精美的瓔珞裝飾自己，在西方佛阿彌陀（阿彌陀佛）面前，這樣說道：『唯愿世尊，加持我的神力，使我的一音能夠遍滿這個娑婆世界。我現在想要宣說陀羅尼咒，用來保護說法者和聽法者，也使釋迦如來（釋迦牟尼佛）滅度后，沒有人能夠對說法者生起惡事，即使是魔也不能。』

【English Translation】 English version Ro shu tuo ni (6) (Ro shu tuo ni: name of a mantra), [(mouthskin)/female] tu qie (7) ([(mouthskin)/female] tu qie: name of a mantra), [(mouthskin)/female] tu qie (8) ([(mouthskin)/female] tu qie: name of a mantra), Xiu luo luo ni (9) (Xiu luo luo ni: name of a mantra), Na [(mouthskin)/female] xiu luo luo ni (10) (Na [(mouthskin)/female] xiu luo luo ni: name of a mantra), Fu duo ju zhi (11) (Fu duo ju zhi: name of a mantra), Bo li che tuo (12) (Bo li che tuo: name of a mantra), She luo qie (13) (She luo qie: name of a mantra), She luo qie po yi (14) (She luo qie po yi: name of a mantra), She luo qie na (15) (She luo qie na: name of a mantra), Mo cha qie (16) (Mo cha qie: name of a mantra), Jia jia qie (17) (Jia jia qie: name of a mantra), He he (18) (He he: sound of a mantra), He he (19) (He he: sound of a mantra), Xiu xiu xiu (20) (Xiu xiu xiu: sound of a mantra), Bo shi pi tuo na po li che tuo (21) (Bo shi pi tuo na po li che tuo: name of a mantra), A mo mo (22) (A mo mo: name of a mantra), Ruo mo mo (23) (Ruo mo mo: name of a mantra), Qie mo mo (24) (Qie mo mo: name of a mantra), San mou tuo tuo luo (25) (San mou tuo tuo luo: name of a mantra), A tuo luo qie po (26) (A tuo luo qie po: name of a mantra), San jia luo ni (27) (San jia luo ni: name of a mantra), Bo li che tuo pu ti suo ce ti bi mo (28) (Bo li che tuo pu ti suo ce ti bi mo: name of a mantra), Bi bi mo mo he bi bi mo (29) (Bi bi mo mo he bi bi mo: name of a mantra), Fu duo ju zhi (30) (Fu duo ju zhi: name of a mantra), A jia she huo po suo bo li che tuo (A jia she huo po suo bo li che tuo: name of a mantra), Suo he (Suo he: ending word of a mantra).' At that time, all the Buddhas, Bodhisattvas, Sravakas, Sakra (Indra) and Brahma, Dragon Kings, Asura Kings, Gandharva Kings, Garuda Kings, Kinnara Kings, and Mahoraga Kings of the ten directions in the Saha world, all praised in unison, saying: 'Excellent, excellent! Bodhisattva youth! You are truly capable of expounding this great Dharani, which is used to destroy the power of demons and the physical and mental illnesses caused by evil teachers. This is the supreme seal of wisdom.' At that time, there was a Brahma King in the assembly named Bodhi Zizai, who transformed his body into a female form, with a dignified and beautiful appearance surpassing that of humans and gods. Adorning himself with exquisite necklaces, he spoke before Amitabha Buddha (Amitabha Buddha) of the Western Paradise, saying: 'May the World Honored One, grant me divine power, so that my voice may fill this Saha world. I now wish to proclaim a Dharani mantra to protect those who preach the Dharma and those who listen to the Dharma, and also to ensure that after Shakyamuni Tathagata (Shakyamuni Buddha) passes away, no one can cause evil to those who preach the Dharma, not even demons.'

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、若魔父母、子息、眷屬、親友、僕使，若天、若龍、若阿修羅、若乾闥婆、若伽樓羅、若緊那羅、若摩睺羅伽、若鳩槃茶、若富單那、迦多富單那、荔䔧多、毗舍遮、夜叉、羅剎等，父母、子息、眷屬、僕使，亦復如是，於是法師不能為惡，乃至不能動其一毛之分，為其身心而作惡事。唯愿世尊，加我神力，令我音聲遍此世界。」

爾時，會中有一帝釋，名曰高持，語菩提自在梵言：「姊！莫于如來生戲弄心。何以故？夫戲弄者即凡夫法，如來已過凡夫事業，一切有為悉是無常，如來不增有為之法，唯增于空斷聲字句。姊！如來於汝不生諍訟，但觀平等一相無相，猶如虛空。夫虛空者無三有為，無有覺觀，不離有為，無有障礙；如來世尊亦復如是，於一切法無有障礙。如來於欲亦復如是，一切覺觀壽命士夫、陰界諸入、音聲字句，悉皆無礙。姊今云何，于如來所而生戲弄？」

無量壽佛告帝釋言：「善男子！當先思惟然後發言，無得於后而生悔恨。何以故？是女人者即大丈夫，已於無量諸如來所久修善本，為欲莊嚴此大眾故，現為女身實非女也，即是菩薩摩訶薩身。汝云何言稱之為姊？」

爾時帝釋聞佛語已，即前懺悔。自在梵言：「我受汝懺，令汝不得惡口等果。」

爾時，梵天白無量

【現代漢語翻譯】 現代漢語譯本：如果魔的父母、子女、眷屬、親友、僕人，或者天神、龍、阿修羅（非天神）、乾闥婆（天樂神）、伽樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、鳩槃茶（甕形鬼）、富單那（臭餓鬼）、迦多富單那（極臭餓鬼）、荔䔧多（食糞鬼）、毗舍遮（啖精氣鬼）、夜叉（捷疾鬼）、羅剎（惡鬼）等，他們的父母、子女、眷屬、僕人也都是如此，那麼這位法師就不會作惡，甚至不會動他一根毫毛，爲了他們的身心而作惡事。只願世尊，加持我的神力，讓我的聲音遍佈這個世界。 當時，會中有一位帝釋（天帝），名叫高持，對菩提自在梵（一位梵天）說：『姊姊！不要對如來生起戲弄之心。為什麼呢？戲弄是凡夫的行為，如來已經超越了凡夫的境界，一切有為法都是無常的，如來不會增加有為之法，只會增加空性，斷絕音聲字句。姊姊！如來不會與你爭論，只是觀察平等一相無相，就像虛空一樣。虛空沒有三有為，沒有覺觀，不離有為，沒有障礙；如來世尊也是如此，對於一切法都沒有障礙。如來對於慾望也是如此，一切覺觀、壽命、士夫、陰界諸入、音聲字句，都毫無障礙。姊姊，你為什麼要在如來面前生起戲弄之心呢？』 無量壽佛（阿彌陀佛）告訴帝釋說：『善男子！應當先思考然後再發言，不要事後產生後悔。為什麼呢？這位女子其實是大丈夫，已經在無量諸如來那裡長期修習善根，爲了莊嚴這個大眾，才示現為女身，實際上並非女子，而是菩薩摩訶薩（大菩薩）。你為什麼稱她為姊姊呢？』 當時，帝釋聽了佛的話后，立即上前懺悔。自在梵說：『我接受你的懺悔，讓你不會遭受惡口等果報。』 當時，梵天（大梵天）對無量壽佛說：

【English Translation】 English version: If the demon's parents, children, relatives, friends, servants, or gods, dragons, Asuras (non-gods), Gandharvas (celestial musicians), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), Kumbhandas (pot-shaped ghosts), Putanas (foul-smelling hungry ghosts), Kataputanas (extremely foul-smelling hungry ghosts), Litas (excrement-eating ghosts), Pisacas (flesh-eating ghosts), Yakshas (swift ghosts), Rakshasas (evil ghosts), etc., their parents, children, relatives, and servants are also like this, then this Dharma master will not do evil, and will not even move a single hair of his body, to do evil for their body and mind. I only wish that the World Honored One would add to my divine power, so that my voice may pervade this world. At that time, there was an Indra (heavenly king) in the assembly, named Gao Chi, who said to Bodhi Zizai Brahma (a Brahma god): 'Sister! Do not have a mind of mockery towards the Tathagata. Why? Mockery is the behavior of ordinary people. The Tathagata has already transcended the realm of ordinary people. All conditioned dharmas are impermanent. The Tathagata does not increase conditioned dharmas, but only increases emptiness, cutting off sounds, words, and sentences. Sister! The Tathagata does not argue with you, but only observes the equality of one aspect without form, like empty space. Empty space has no three conditioned dharmas, no perception, is not separate from conditioned dharmas, and has no obstacles; the Tathagata, the World Honored One, is also like this, having no obstacles to all dharmas. The Tathagata is also like this with regard to desires, all perceptions, life spans, individuals, the aggregates, realms, and entrances, sounds, words, and sentences, all without obstruction. Sister, why do you have a mind of mockery towards the Tathagata?' Amitayus Buddha (Amitabha Buddha) said to Indra: 'Good man! You should think first and then speak, and do not have regrets afterward. Why? This woman is actually a great man, who has long cultivated good roots in the presence of countless Tathagatas. In order to adorn this assembly, she manifests as a woman, but is not actually a woman, but a Bodhisattva Mahasattva (great Bodhisattva). Why do you call her sister?' At that time, Indra, having heard the Buddha's words, immediately came forward to repent. Zizai Brahma said: 'I accept your repentance, so that you will not suffer the consequences of evil speech, etc.' At that time, Brahma (Great Brahma) said to Amitayus Buddha:

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壽佛：「世尊！若彼高持不懺悔者，當得何等惡口果報？」

佛言：「善男子！彼若不懺，當於八萬四千世中常受女身，其形醜陋臭穢不凈，是故眾生應當護口。」

爾時，無量壽佛告菩薩言：「我今施汝威神道力，便可說之。」

爾時，梵天敬白十方無量諸佛及諸菩薩一切人天：「唯愿善聽！若有欲令如來正法久住於世，擁護說法及聽法者，唯愿諸佛悉施我欲。」說是語時，其音遍滿娑婆世界。爾時，一切梵王釋王，各作是言：「我施仁欲並欲受持。」

爾時，梵天即說咒曰：

「阿摩犁(一)　比摩犁(二)　伽那沙踟(三)　波利戰踟(四)　摩訶戰踟(五)　遮彌(六)　摩訶遮彌(七)　素咩(八)　哆彌(九)　阿[(口皮)/女]呵(十)　比[(口皮)/女]呵(十一)　修伽阇尼啰呿婆(十二)　牟羅波利車陀(十三)　夜叉戰踟(十四)　比舍遮戰荼(十五)　阿婆阿多尼(十六)　三婆邏哆尼(十七)　娑伽羅尼(十八)　譫婆尼(十九)　慕呵尼(二十)　郁遮吒尼(二十一)　阿摩呵(二十二)　阿多遮尼(二十三)　呿伽舍婆(二十四)　阿摩羅(二十五)　阿牟羅(二十六)　牟羅波利跋汦(二十七)　阿娑羅呿婆(二十八)　莎呵」

「

【現代漢語翻譯】 現代漢語譯本 壽佛問道：'世尊！如果那些高傲自持而不懺悔的人，會得到什麼樣的惡口果報呢？' 佛回答說：'善男子！如果他們不懺悔，將會在八萬四千世中 постоянно 承受女身，其形貌醜陋，散發著臭穢不潔的氣味。因此，眾生應當守護自己的口。' 這時，無量壽佛告訴菩薩們：'我現在施予你們威神道力，你們可以宣說此法。' 這時，梵天恭敬地向十方無量諸佛以及諸菩薩、一切人天稟告：'唯愿諸位善聽！如果有人希望如來正法長久住世，擁護說法者和聽法者，唯愿諸佛滿足我的願望。' 說這番話時，他的聲音遍滿娑婆世界。這時，所有的梵王和釋王都說：'我們願意滿足您的願望，並願意受持此法。' 這時，梵天即說咒語如下： '阿摩犁(Amali) (一)，比摩犁(Bimali) (二)，伽那沙踟(Ganasachi) (三)，波利戰踟(Parichanchi) (四)，摩訶戰踟(Mahachanchi) (五)，遮彌(Chami) (六)，摩訶遮彌(Mahachami) (七)，素咩(Sumei) (八)，哆彌(Tami) (九)，阿[(口皮)/女]呵(Aha) (十)，比[(口皮)/女]呵(Biha) (十一)，修伽阇尼啰呿婆(Shugajani rakhebhava) (十二)，牟羅波利車陀(Mulaparichheda) (十三)，夜叉戰踟(Yakshachanchi) (十四)，比舍遮戰荼(Pishachachanda) (十五)，阿婆阿多尼(Abhaatani) (十六)，三婆邏哆尼(Sambharatani) (十七)，娑伽羅尼(Sagharani) (十八)，譫婆尼(Jambhani) (十九)，慕呵尼(Muhani) (二十)，郁遮吒尼(Uchhatani) (二十一)，阿摩呵(Amaha) (二十二)，阿多遮尼(Atachani) (二十三)，呿伽舍婆(Khagashabha) (二十四)，阿摩羅(Amala) (二十五)，阿牟羅(Amula) (二十六)，牟羅波利跋汦(Mulaparibadhi) (二十七)，阿娑羅呿婆(Asarakhebhava) (二十八)，莎呵(Svaha)'

【English Translation】 English version The Buddha of Longevity asked: 'World Honored One! If those who are arrogant and do not repent, what kind of retribution for evil speech will they receive?' The Buddha replied: 'Good man! If they do not repent, they will constantly be reborn as women for eighty-four thousand kalpas, their forms will be ugly, and they will emit a foul and unclean odor. Therefore, sentient beings should guard their mouths.' At that time, the Buddha of Immeasurable Life said to the Bodhisattvas: 'I now bestow upon you the power of divine might, so that you may proclaim this Dharma.' Then, Brahma respectfully reported to the immeasurable Buddhas of the ten directions, as well as to all Bodhisattvas, humans, and devas: 'May all of you listen carefully! If there are those who wish for the Tathagata's true Dharma to abide in the world for a long time, and who wish to protect those who preach the Dharma and those who listen to it, may all the Buddhas fulfill my wish.' As he spoke these words, his voice filled the Saha world. At that time, all the Brahma Kings and Shakra Kings said: 'We will grant your wish and are willing to uphold this Dharma.' Then, Brahma recited the following mantra: 'Amali (一), Bimali (二), Ganasachi (三), Parichanchi (四), Mahachanchi (五), Chami (六), Mahachami (七), Sumei (八), Tami (九), Aha (十), Biha (十一), Shugajani rakhebhava (十二), Mulaparichheda (十三), Yakshachanchi (十四), Pishachachanda (十五), Abhaatani (十六), Sambharatani (十七), Sagharani (十八), Jambhani (十九), Muhani (二十), Uchhatani (二十一), Amaha (二十二), Atachani (二十三), Khagashabha (二十四), Amala (二十五), Amula (二十六), Mulaparibadhi (二十七), Asarakhebhava (二十八), Svaha'

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阿遮遮(一)　阿[(口*皮)/女]呵遮遮(二)　周尼羅叉(三)　遮遮咤(四)　呿遮遮(五)　那呿伽遮遮(六)　遮遮(七)　遮遮遮遮(八)　阿牟羅遮遮(九)　呵摩摩牟羅遮遮(十)　阿牟羅呵牟婆茶婆呵(十一)　莎呵」

爾時，一切諸天世人，咸皆贊言：「善哉，善哉！是陀羅尼不可思議無能勝者。」

爾時，梵王復作是言：「若有不能調伏惡鬼，聞是持已即便能調。若有受持如是咒者，隨所住國信心諸王，一切男子女人，若大、若小、若天、若人，皆於是王不能起惡。若有起惡首為七分，其心乾焦身被癩病，有神通者即便還失，暴風所吹身陷入地。隨是持咒流佈之處，我亦當護令得遠離一切諸惡，受者聽者不乏衣食臥具醫藥資生所須。」

爾時，會中有一梵天，名曰正語，亦現女像，復作誓言：「我今於此娑婆世界，現在佛前至心護法，乃至釋迦如來滅后亦當護之。隨是持咒流佈之處，護其國土，說者聽者令離魔業一切惡事。若有法師欲說法者，為調眾生，先當讀誦是陀羅尼。」

即說咒曰：

「阿婆咩(一)　比摩咩(二)　庵婆羅(三)　庵婆呤(四)　波利軍阇那荼(五)　富沙波邏婆呵(六)　阇留迦(七)　摩呿羅蛇(八)　伊利彌利(九)　冀利

【現代漢語翻譯】 現代漢語譯本 阿遮遮(一)，阿[(口*皮)/女]呵遮遮(二)，周尼羅叉(三)，遮遮咤(四)，呿遮遮(五)，那呿伽遮遮(六)，遮遮(七)，遮遮遮遮(八)，阿牟羅遮遮(九)，呵摩摩牟羅遮遮(十)，阿牟羅呵牟婆茶婆呵(十一)，莎呵。

那時，一切諸天和世間的人都讚歎說：『太好了，太好了！這個陀羅尼(dharani，總持，咒語)真是不可思議，沒有誰能勝過它。』

那時，梵王(Brahma，色界天之主)又說：『如果有人不能調伏惡鬼，聽到這個咒語並持誦，就能立刻調伏。如果有人受持這個咒語，他所居住的國家，有信心的國王，以及一切男女老少，無論是天人還是凡人，都不會對這個國王產生惡意。如果有人產生惡意，他的頭會裂成七份，內心焦躁，身體長滿癩病，有神通的人也會失去神通，被暴風吹走，身體陷入地裡。這個咒語流傳的地方，我也會守護，使之遠離一切邪惡，受持和聽聞的人不會缺乏衣食、臥具、醫藥和生活所需。』

那時，會中有一位梵天，名叫正語，也顯現女相，發誓說：『我今天在這個娑婆世界(Saha world，我們所居住的堪忍世界)，在佛陀面前至誠護持佛法，乃至釋迦如來(Sakyamuni，佛教創始人)滅度后也會護持。這個咒語流傳的地方，我會守護那個國家，使說法者和聽法者遠離魔業和一切惡事。如果有法師想要說法，爲了調伏眾生，應當先讀誦這個陀羅尼。』

隨即說咒語：

『阿婆咩(一)，比摩咩(二)，庵婆羅(三)，庵婆呤(四)，波利軍阇那荼(五)，富沙波邏婆呵(六)，阇留迦(七)，摩呿羅蛇(八)，伊利彌利(九)，冀利(十)。』

【English Translation】 English version Acheche (1), A[(mouth*skin)/female]hacheche (2), Zhou Niluocha (3), Chechecha (4), Qiecheche (5), Naqieqiecheche (6), Cheche (7), Chechecheche (8), Amuluocheche (9), Hamamuluocheche (10), Amuluohamupochapohe (11), Svaha.

At that time, all the gods and people in the world praised, saying: 'Excellent, excellent! This dharani (a type of Buddhist chant or mantra) is inconceivable and no one can surpass it.'

At that time, Brahma (the lord of the form realm) further said: 'If there are those who cannot subdue evil spirits, upon hearing and reciting this mantra, they will immediately be able to subdue them. If there are those who uphold this mantra, in the country where they reside, the faithful kings, and all men and women, young and old, whether they are gods or humans, will not harbor evil intentions towards this king. If anyone harbors evil intentions, their head will split into seven pieces, their heart will be agitated, their body will be covered with leprosy, those with supernatural powers will lose them, they will be blown away by a storm, and their body will fall into the ground. Wherever this mantra is spread, I will also protect it, enabling it to be far from all evils, and those who uphold and hear it will not lack clothing, food, bedding, medicine, and the necessities of life.'

At that time, there was a Brahma in the assembly named Zheng Yu, who also appeared in a female form, and made a vow: 'I am now in this Saha world (the world we inhabit), in front of the Buddha, sincerely protecting the Dharma, and even after the extinction of Sakyamuni (the founder of Buddhism), I will also protect it. Wherever this mantra is spread, I will protect that country, enabling the speakers and listeners to be free from demonic activities and all evil deeds. If there are Dharma masters who wish to preach the Dharma, in order to subdue sentient beings, they should first recite this dharani.'

Then he spoke the mantra:

'Apo me (1), Bimo me (2), Ambala (3), Ambaling (4), Polijunshana Tu (5), Fushabolapohe (6), Jialiu Jia (7), Moqieluo She (8), Yili Mili (9), Jili (10).'

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彌利(十)　冀提遮羅牟蛇離(十一)　牟陀羅目口*仙　莎呵

「若有法師，先讀誦說如是持者，我以天耳當往聽之。聞已身往在其會中，令諸會者遠離諸惡，至心聽受如是持咒。若我聞已而不往者，則為欺誑過去未來十方現在無量諸佛，亦于未來不得成就阿耨多羅三藐三菩提。若我往者，即令法師逮無礙辯得無所畏，聽法之人遠離病苦及疑網心、飢渴寒熱、兵革怨敵、虎狼毒獸一切諸惡。唯愿十方一切諸佛加我神力。」

爾時，釋迦如來白諸佛言：「今我當與此梵天咒，為護法故。」即便說咒：

「遮慕踟(一)　慕茶波利車陀(二)　阿牟摩(三)　阿牟摩(四)　呵牟摩(五)　娑羅叉(六)　[(口皮)/女]羅究思(七)　彌呿波利[(口皮)/女]呵(八)　遮羅摩(九)　蛇哆(口*皮)/女　修比呿(十一)　阿牟羅波利車題(十二)　薩婆佛陀阿提㗭汦(十三)　莎呵」

於是，如來說是咒已，即告梵天：「善男子！如是持咒，力能調伏一切眾生。」

爾時，梵天白佛言：「世尊！我今所以現此女身，為欲調伏一切女人。若有女人慾生男者，當讀是持，讀是持已即得生男；厭兒息者，便不復生。若有受持讀誦之者，我當至心營衛擁護

【現代漢語翻譯】 現代漢語譯本 彌利(Mili)（十）冀提遮羅牟蛇離(Jitizhelamousheli)（十一）牟陀羅目口*仙（十二）莎呵(Suohe)。 『如果有法師，先讀誦並宣說這樣的咒語，我將以天耳去聽。聽到后，我會親自前往他們的集會，使所有與會者遠離各種邪惡，至誠地聽受這個咒語。如果我聽到了而不去，那就是欺騙過去、未來、十方現在無量諸佛，並且未來也無法成就阿耨多羅三藐三菩提（無上正等正覺）。如果我去了，就會使法師獲得無礙的辯才，得到無所畏懼，聽法的人也會遠離疾病痛苦、疑惑之心、飢渴寒冷、戰爭怨敵、虎狼毒獸等一切邪惡。我願十方一切諸佛加持我的神力。』 這時，釋迦如來告訴諸佛：『現在我將爲了護持佛法，宣說這個梵天咒。』隨即說了咒語： 『遮慕踟(Zhamuchi)（一）慕茶波利車陀(Muchabolichetuo)（二）阿牟摩(Amumo)（三）阿牟摩(Amumo)（四）呵牟摩(Hamumo)（五）娑羅叉(Suoluosha)（六）[(口皮)/女]羅究思(Luolajiusi)（七）彌呿波利[(口皮)/女]呵(Miqieboliluohe)（八）遮羅摩(Zheluomo)（九）蛇哆(口*皮)/女（十）修比呿(Xiubiqie)（十一）阿牟羅波利車題(Amoluobolicheti)（十二）薩婆佛陀阿提㗭汦(Sapuofotuoatidizhi)（十三）莎呵(Suohe)。』 於是，如來說完這個咒語后，就告訴梵天：『善男子！這樣的咒語，力量能夠調伏一切眾生。』 這時，梵天告訴佛陀：『世尊！我現在之所以顯現女身，是爲了調伏一切女人。如果有女人想要生男孩，應當讀誦這個咒語，讀誦后就能生男孩；如果厭倦生育，就不會再生育。如果有受持讀誦這個咒語的人，我將至誠地守護他們。』

【English Translation】 English version Mili (Mili) (10), Jitizhelamousheli (11), Moutuolamuxian (12), Svaha (Suohe). 'If there is a Dharma master who first recites and speaks this mantra, I will listen with my heavenly ear. Having heard it, I will personally go to their assembly, causing all attendees to be free from all evils, and sincerely listen to and receive this mantra. If I hear it and do not go, then I am deceiving the countless Buddhas of the past, future, and present in the ten directions, and I will not achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) in the future. If I go, I will enable the Dharma master to attain unobstructed eloquence and fearlessness, and those who listen to the Dharma will be free from sickness and suffering, doubts, hunger and thirst, cold and heat, war and enemies, tigers, wolves, poisonous beasts, and all evils. I wish that all Buddhas in the ten directions will add to my divine power.' At that time, Shakyamuni Tathagata said to all the Buddhas, 'Now, for the sake of protecting the Dharma, I will speak this Brahma mantra.' Then he spoke the mantra: 'Zhamuchi (1), Muchabolichetuo (2), Amumo (3), Amumo (4), Hamumo (5), Suoluosha (6), Luolajiusi (7), Miqieboliluohe (8), Zheluomo (9), Shetaluo (10), Xiubiqie (11), Amoluobolicheti (12), Sapuofotuoatidizhi (13), Svaha (Suohe).' Then, after the Tathagata finished speaking this mantra, he said to Brahma, 'Good man! This mantra has the power to subdue all sentient beings.' At that time, Brahma said to the Buddha, 'World Honored One! The reason I now manifest in a female form is to subdue all women. If there is a woman who desires to have a son, she should recite this mantra, and after reciting it, she will have a son; if she is tired of having children, she will not have any more. If there are those who uphold and recite this mantra, I will sincerely protect and guard them.'

---

。」◎

◎大方等大集經寶幢分中護品第七

爾時，會中有一菩薩名善系意，立於寶光功德佛前，現身如梵，或如帝釋，或自在天，或他化自在天像，或兜率天，或夜摩天，或提頭賴吒天，或毗樓勒迦，或毗樓博叉，或毗沙門，或作龍王，或阿修羅王，或緊那羅王，或伽樓羅王，或夜叉王，或羅剎王，或畢力迦王，或毗舍阇王，或拘辦荼王，或作剎利、婆羅門、毗舍、首陀、比丘、比丘尼、優婆塞、優婆夷。或作師子，像，虎，毒蛇，牛，馬之形，復作種種飛鳥之身，一時之中能示八萬四千種色。

爾時，富樓那彌多羅尼子，白釋迦如來言：「世尊！何因緣故，是善男子變現如是八萬四千種種諸色？」

佛言：「富樓那！是善系意菩薩摩訶薩所入三昧不可思議，非是聲聞緣覺境界。是善男子以如是等諸善方便調伏眾生，隨眾生身意色三昧，悉能住之。若有眾生宗事梵天、敬念梵天，即現梵像為說三乘法；乃至或有奉事佛者，即現佛身為說三乘；若有眾生宗事畜獸，即現獸像為說三乘；若有奉事山谷河澗樹林百卉，即現其像而調伏之。若有眾生貪于財利，先以財施后為演說三乘之法為壞貪故。若有病者，隨其所須給施醫藥。若悟時與，若夢中與，令其病者眾苦除愈，為調伏故而為說法。富樓那

【現代漢語翻譯】 現代漢語譯本 ◎《大方等大集經》寶幢分中護品第七

那時，會中有一位菩薩，名叫善系意，他站在寶光功德佛前，顯現出各種身形，有時像梵天（Brahma，印度教的創造之神），有時像帝釋（Indra，佛教的守護神），有時像自在天（Isvara，印度教的自在神），有時像他化自在天（Paranirmitavasavartin，欲界第六天的天主），有時像兜率天（Tusita，彌勒菩薩居住的天界），有時像夜摩天（Yama，欲界第三天的天界），有時像提頭賴吒天（Dhritarashtra，四大天王之一，持國天），有時像毗樓勒迦（Virudhaka，四大天王之一，增長天），有時像毗樓博叉（Virupaksha，四大天王之一，廣目天），有時像毗沙門（Vaisravana，四大天王之一，多聞天），有時化作龍王，有時化作阿修羅王（Asura，一種好戰的神），有時化作緊那羅王（Kinnara，一種半人半鳥的神），有時化作伽樓羅王（Garuda，一種金翅鳥神），有時化作夜叉王（Yaksa，一種守護神），有時化作羅剎王（Rakshasa，一種食人鬼），有時化作畢力迦王（Preta，餓鬼），有時化作毗舍阇王（Pisaca，一種食肉鬼），有時化作拘辦荼王（Kumbhanda，一種守宮鬼），有時化作剎帝利（Kshatriya，古印度四大種姓之一，武士），婆羅門（Brahmana，古印度四大種姓之一，祭司），毗舍（Vaishya，古印度四大種姓之一，商人），首陀（Shudra，古印度四大種姓之一，奴隸），比丘（Bhiksu，男性出家人），比丘尼（Bhiksuni，女性出家人），優婆塞（Upasaka，在家男居士），優婆夷（Upasika，在家女居士）。有時化作獅子、象、虎、毒蛇、牛、馬的形狀，又化作各種飛鳥的身體，一時之間能顯現八萬四千種不同的形象。

那時，富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的十大弟子之一）對釋迦如來（Sakyamuni，佛教的創始人）說：『世尊！是什麼因緣，這位善男子能變現出如此八萬四千種不同的形象？』

佛陀說：『富樓那！這位善系意菩薩摩訶薩所入的三昧（Samadhi，禪定）不可思議，不是聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）所能理解的境界。這位善男子以這些善巧方便來調伏眾生，隨順眾生的身、意、色三昧，都能安住其中。如果有眾生崇拜梵天、敬念梵天，他就顯現梵天的形象，為他們宣說三乘佛法；乃至如果有眾生奉事佛，他就顯現佛身，為他們宣說三乘佛法；如果有眾生崇拜畜生，他就顯現畜生的形象，為他們宣說三乘佛法；如果有眾生奉事山谷、河流、樹林、百草，他就顯現那些形象來調伏他們。如果有眾生貪圖財利，他就先以財物佈施，然後為他們演說三乘佛法，以破除他們的貪慾。如果有生病的人，他就隨他們所需給予醫藥。有時在他們清醒時給予，有時在夢中給予，使他們的病痛消除痊癒，爲了調伏他們而為他們說法。富樓那！』

【English Translation】 English version ◎ The Seventh Chapter on Protection from the Jewel Banner Section of the Great Vaipulya Mahasamghata Sutra

At that time, in the assembly, there was a Bodhisattva named Good-Intent, who stood before the Buddha of Jewel Light Merit. He manifested his body like Brahma (the Hindu god of creation), or like Indra (the Buddhist guardian deity), or like Isvara (the Hindu god of sovereignty), or like Paranirmitavasavartin (the lord of the sixth heaven of the desire realm), or like Tusita (the heaven where Maitreya Bodhisattva resides), or like Yama (the third heaven of the desire realm), or like Dhritarashtra (one of the Four Heavenly Kings, the Guardian of the East), or like Virudhaka (one of the Four Heavenly Kings, the Guardian of the South), or like Virupaksha (one of the Four Heavenly Kings, the Guardian of the West), or like Vaisravana (one of the Four Heavenly Kings, the Guardian of the North), or he would transform into a Dragon King, or an Asura King (a warlike deity), or a Kinnara King (a part-human, part-bird deity), or a Garuda King (a mythical bird), or a Yaksha King (a guardian deity), or a Rakshasa King (a flesh-eating demon), or a Preta King (a hungry ghost), or a Pisaca King (a flesh-eating ghost), or a Kumbhanda King (a demon that guards palaces), or he would transform into a Kshatriya (a warrior of the ancient Indian caste system), a Brahmana (a priest of the ancient Indian caste system), a Vaishya (a merchant of the ancient Indian caste system), a Shudra (a laborer of the ancient Indian caste system), a Bhiksu (a male monastic), a Bhiksuni (a female monastic), an Upasaka (a male lay practitioner), or an Upasika (a female lay practitioner). Sometimes he would transform into the shape of a lion, an elephant, a tiger, a poisonous snake, a cow, or a horse, and again into the bodies of various birds. In a single moment, he could manifest eighty-four thousand different forms.

At that time, Purna Maitrayaniputra (one of the ten great disciples of the Buddha) said to Sakyamuni Tathagata (the founder of Buddhism): 'World Honored One! What is the cause and condition that this good man can manifest such eighty-four thousand different forms?'

The Buddha said: 'Purna! The Samadhi (meditative absorption) entered by this Good-Intent Bodhisattva Mahasattva is inconceivable, and it is not within the realm of Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own). This good man uses such skillful means to tame sentient beings, and he can abide in accordance with the body, mind, and form Samadhi of sentient beings. If there are sentient beings who venerate Brahma and respect Brahma, he will manifest the form of Brahma and expound the Three Vehicles of Dharma for them; even if there are sentient beings who serve the Buddha, he will manifest the body of the Buddha and expound the Three Vehicles for them; if there are sentient beings who worship animals, he will manifest the form of an animal and expound the Three Vehicles for them; if there are sentient beings who serve mountains, valleys, rivers, forests, and various plants, he will manifest those forms to tame them. If there are sentient beings who are greedy for wealth and profit, he will first give them wealth and then expound the Three Vehicles of Dharma to destroy their greed. If there are sick people, he will give them medicine according to their needs. Sometimes he gives it when they are awake, and sometimes he gives it in their dreams, so that their illnesses are cured and their sufferings are relieved. He does this to tame them and then teaches them the Dharma. Purna!'

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！是善男子於一日夜，能以三乘調伏恒河沙等眾生。」

富樓那言：「是善男子，發阿耨多羅三藐三菩提心已來，為久近耶？」

「富樓那！是善男子已於無量恒河沙等劫中發心，是人得是三昧已來，調伏眾生，已經六萬四千億阿僧祇劫。」

富樓那言：「世尊！是善男子久近當得成無上道，成道之時在何國土？」

「富樓那！此世界中過六大劫，劫名星宿，於是劫中當成正覺，號曰寶髻。是時眾生壽四萬歲，多造惡逆具足五滓。成正覺已四十年中，宣說三乘便入涅槃。」

富樓那言：「世尊！彼時眾生未調伏者，復當云何？」

「富樓那！彼時眾生無有一人不調伏者。富樓那！如是菩薩常立誓願，十方各各千佛世界所有眾生，乃至一人不調伏者，我終不成阿耨多羅三藐三菩提。若我不能了了知見如是世界所有諸佛，亦復不成阿耨多羅三藐三菩提。如是十方千佛世界所有眾生，若有一人非我調者，我亦不成阿耨多羅三藐三菩提。若他世界所有惡人愿生我國，生我國已，我當以三乘之法而調伏之。富樓那！如是菩薩具足如是不思議事。」

富樓那言：「世尊！我於今者得大利益，而得見聞如是正士。若有人能至心聽受是大集經，是人亦得如是利益。」

大方等大集經

【現代漢語翻譯】 現代漢語譯本：『是的，善男子如果在一日一夜之間，能以三乘（聲聞乘、緣覺乘、菩薩乘）調伏如恒河沙數般的眾生。』 富樓那（佛陀弟子，以說法第一著稱）問：『這位善男子，自從他發阿耨多羅三藐三菩提心（無上正等正覺之心）以來，時間是長還是短呢？』 佛陀回答：『富樓那！這位善男子已經在無量如恒河沙數般的劫中發心了。這個人自從得到這種三昧（禪定）以來，調伏眾生，已經經歷了六萬四千億阿僧祇劫（極長的時間單位）。』 富樓那問：『世尊！這位善男子多久才能成就無上道（佛的境界）？他成道的時候會在哪個國土呢？』 佛陀回答：『富樓那！在這個世界過去六大劫之後，那個劫的名字叫做星宿。在這個劫中，他將成就正覺（成佛），佛號叫做寶髻。那時眾生的壽命是四萬歲，大多造作惡業，具足五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。他成佛之後，在四十年中宣說三乘佛法，然後入涅槃（寂滅）。』 富樓那問：『世尊！那時沒有被調伏的眾生，又該怎麼辦呢？』 佛陀回答：『富樓那！那時沒有一個眾生沒有被調伏的。富樓那！這樣的菩薩常常立下誓願，十方各個千佛世界的所有眾生，乃至有一個沒有被調伏的，我終究不成阿耨多羅三藐三菩提。如果我不能完全知見這些世界的所有諸佛，我也不會成就阿耨多羅三藐三菩提。像這樣十方千佛世界的所有眾生，如果有一個不是我調伏的，我也不會成就阿耨多羅三藐三菩提。如果其他世界的所有惡人願意往生到我的國土，往生到我的國土后，我將用三乘佛法來調伏他們。富樓那！這樣的菩薩具足如此不可思議的事。』 富樓那說：『世尊！我今天得到了巨大的利益，能夠見到和聽聞這樣的正士。如果有人能夠至誠地聽受這部《大集經》，這個人也會得到這樣的利益。』 《大方等大集經》

【English Translation】 English version: 『Yes, a virtuous man, in one day and night, can subdue sentient beings as numerous as the sands of the Ganges River with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).』 Pūrṇa (a disciple of the Buddha, known for his eloquence in teaching) asked, 『This virtuous man, since he generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and perfect enlightenment), has it been a long or short time?』 The Buddha replied, 『Pūrṇa! This virtuous man has generated the mind in immeasurable kalpas (eons) as numerous as the sands of the Ganges River. Since this person attained this samadhi (meditative absorption), he has been subduing sentient beings for sixty-four trillion asaṃkhyeya kalpas (extremely long units of time).』 Pūrṇa asked, 『World Honored One! How long will it be before this virtuous man attains the unsurpassed path (Buddhahood)? In which land will he attain Buddhahood?』 The Buddha replied, 『Pūrṇa! After six great kalpas have passed in this world, the name of that kalpa will be Constellation. In that kalpa, he will attain perfect enlightenment (become a Buddha), and his name will be Ratnaketu. At that time, the lifespan of sentient beings will be forty thousand years, and they will mostly commit evil deeds, possessing the five defilements (kalpa defilement, view defilement, affliction defilement, sentient being defilement, and life defilement). After attaining Buddhahood, he will preach the Three Vehicles for forty years and then enter Nirvana (extinction).』 Pūrṇa asked, 『World Honored One! What will happen to the sentient beings who have not been subdued at that time?』 The Buddha replied, 『Pūrṇa! At that time, there will not be a single sentient being who has not been subdued. Pūrṇa! Such a Bodhisattva always makes a vow that, among all the sentient beings in each of the thousand Buddha-worlds in the ten directions, if even one has not been subdued, I will not attain Anuttarā-samyak-saṃbodhi. If I cannot fully know and see all the Buddhas in these worlds, I will also not attain Anuttarā-samyak-saṃbodhi. Likewise, among all the sentient beings in the thousand Buddha-worlds in the ten directions, if there is even one who is not subdued by me, I will also not attain Anuttarā-samyak-saṃbodhi. If all the evil people in other worlds wish to be reborn in my land, after being reborn in my land, I will subdue them with the Dharma of the Three Vehicles. Pūrṇa! Such a Bodhisattva possesses such inconceivable qualities.』 Pūrṇa said, 『World Honored One! Today I have gained great benefit, being able to see and hear such a righteous person. If anyone can sincerely listen to and receive this Mahāsaṃnipāta Sūtra, that person will also gain such benefits.』 The Mahāvaipulya Mahāsaṃnipāta Sūtra

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寶幢分中授記品第八

爾時，阿閦佛告大眾言：「今是眾中梵釋四王、阿修羅王、人王非人王，如是等眾集會甚難。汝等今日而得值遇，應當至心於諸佛前隨其至樂發深重愿。」

時有魔王名莊嚴華，現七寶首而為女像，身佩種種微妙瓔珞，作如是言：「今我至心於諸佛前立大誓願，愿于賢劫娑婆世界，以此女身常施眾生香華甘果而調伏之。以是因緣，令其成就阿耨多羅三藐三菩提。」

爾時，一切十方諸佛，同時贊言：「善哉，善哉！善男子！汝有信喜，而於今日大作佛事，當隨汝愿悉得成就。」

魔王復言：「世尊！隨何國土有人受持讀誦書寫思惟分別是陀羅尼處，我當住中，為作種種華果、樹林、泉源、浴池，穀米所須令無所乏。若有眾生於是經中，義說非義、非義說義，我當治之，或令病苦狂亂錯謬，國主擯之生瞋害心。此言若虛則為欺誑十方大眾，亦莫令我于未來世得阿耨多羅三藐三菩提。若此世界及他世界佛諸弟子，不得供養利安之者，無有是處，除過去業必應受者。如我所施華果浴池泉源穀米，即是我之檀波羅蜜。受我施已，獲得無上慈善之心，即是我之尸波羅蜜。受我施已，勤修精進集諸善法，即是我之進波羅蜜。受我施已，深觀諸法無常之相，即是我之禪波羅蜜。受我施

【現代漢語翻譯】 現代漢語譯本 寶幢分中授記品第八

那時，阿閦佛告訴大眾說：『現在在場的梵天、帝釋天、四大天王、阿修羅王、人王以及非人王等眾，能夠聚集在此實屬非常難得。你們今天能夠值遇此盛會，應當至誠地在諸佛面前，隨各自的意願，發出深重的誓願。』

當時，有一位魔王，名叫莊嚴華，他顯現出七寶頭飾，化為女相，身上佩戴著各種精美的瓔珞，說道：『現在我至誠地在諸佛面前立下大誓願，愿在賢劫娑婆世界，以這女身常施予眾生香花、甘果，以此來調伏他們。通過這樣的因緣，令他們成就阿耨多羅三藐三菩提（無上正等正覺）。』

那時，十方一切諸佛，同時讚歎道：『善哉，善哉！善男子！你有如此的信心和歡喜，今天做了如此偉大的佛事，當隨你的願望，都得以成就。』

魔王又說：『世尊！無論在哪個國土，只要有人受持、讀誦、書寫、思惟、分別這個陀羅尼（總持）的地方，我都會住在那裡，為他們提供各種花果、樹林、泉源、浴池，以及他們所需的穀米，使他們一無所缺。如果有人在這部經中，把義說成非義，把非義說成義，我將懲治他們，或者讓他們遭受病苦、狂亂、錯謬，甚至讓國王驅逐他們，使他們產生嗔恨之心。如果我所說的話是虛假的，那就是欺騙十方大眾，也莫讓我于未來世得阿耨多羅三藐三菩提。如果這個世界或其他世界的佛陀弟子，不能得到我的供養和利益，那是絕不可能的，除非是過去所造的業報必須承受。我所施予的花果、浴池、泉源、穀米，就是我的檀波羅蜜（佈施波羅蜜）。接受我的佈施后，獲得無上的慈善之心，就是我的尸波羅蜜（持戒波羅蜜）。接受我的佈施后，勤修精進，積聚各種善法，就是我的進波羅蜜（精進波羅蜜）。接受我的佈施后，深刻觀察諸法無常的真相，就是我的禪波羅蜜（禪定波羅蜜）。接受我的佈施后，

【English Translation】 English version Chapter Eight: Predictions in the Banner Adornment Section

At that time, Buddha Akshobhya addressed the assembly, saying: 'The gathering here today, including Brahma, Indra, the Four Heavenly Kings, the Asura Kings, human kings, and non-human kings, is extremely rare. You have the opportunity to be present at this auspicious occasion today, and you should wholeheartedly make profound vows before all the Buddhas, according to your own aspirations.'

Then, there was a demon king named Adorned Flower, who manifested a seven-jeweled headdress and transformed into a female form, adorned with various exquisite ornaments. She said: 'Now, with utmost sincerity, I make a great vow before all the Buddhas. In this Saha world of the Bhadrakalpa, I vow to constantly offer fragrant flowers and sweet fruits to sentient beings in this female form, thereby subduing them. Through this cause and condition, may they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

At that time, all the Buddhas of the ten directions simultaneously praised, saying: 'Excellent, excellent! Good man! You have such faith and joy, and today you have performed such a great act of the Buddha. May all your wishes be fulfilled.'

The demon king further said: 'World Honored One! In whatever country there are people who uphold, recite, write, contemplate, and analyze this Dharani (mantra), I will dwell there and provide them with various flowers, fruits, forests, springs, bathing ponds, and the grains they need, ensuring they lack nothing. If anyone in this scripture speaks of the righteous as unrighteous, or the unrighteous as righteous, I will punish them, causing them to suffer from illness, madness, and confusion, or even have them banished by the king, causing them to harbor hatred. If what I say is false, then I am deceiving the assembly of the ten directions, and may I not attain Anuttara-samyak-sambodhi in the future. If the disciples of the Buddhas in this world or other worlds do not receive my offerings and benefits, it is impossible, except for those who must bear the consequences of their past karma. The flowers, fruits, bathing ponds, springs, and grains that I offer are my Dana Paramita (Perfection of Giving). Having received my offerings, they attain the supreme heart of compassion, which is my Sila Paramita (Perfection of Morality). Having received my offerings, they diligently cultivate and accumulate all good dharmas, which is my Virya Paramita (Perfection of Diligence). Having received my offerings, they deeply contemplate the impermanent nature of all dharmas, which is my Dhyana Paramita (Perfection of Meditation). Having received my offerings,

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已，能忍一切身口意惡，即是我之忍波羅蜜。受我施已，能觀諸法空無相愿，即是我之般若波羅蜜。如是我則具足成就六波羅蜜。唯愿十方無量諸佛令我得之。」爾時，十方無量諸佛默然許可。

爾時，慧幢如來贊莊嚴華：「善哉，善哉！善男子！如汝所愿當令汝果，汝既果已當得利益無量眾生。」

爾時，魔王即以女身說此陀羅尼：

「遮彌呿(一)　遮咩呿(二)　遮咩呿(三)　涅伏多阿提(四)　[(口皮)/女]呵(五)　[(口皮)/女]呵(六)　[(口皮)/女]呵(七)　沫羅(八)　沫迦(九)　娑羅知(十)　比婆婆比(十一)　娑羅娑利地離(十二)　娑羅摩希地離(十三)　娑羅[(口皮)/女]時離地離(十四)　多波蛇沬迦(十五)　休休休休(十六)　阿沙伽阇脾(十七)　多呿(十八)　多呿(十九)　多呿(二十)　婆油婆醯(二十一)　烏波那蛇(二十二)　薩多波蛇(二十三)　頻阇破羅(二十四)　富逋沙陀(二十五)　陀那陀濘那(二十六)　遮居離廁移(二十七)　阇羅[(口*皮)/女]呵尼(二十八)　沫羅沫迦(二十九)　三藐波羅提波那婆延(三十)　薩多迦利(三十一)　蛇摩咩(三十二)　摩咩(三十三)　摩咩(三十四)

【現代漢語翻譯】 現代漢語譯本 『如果我能忍受一切身、口、意所造的惡業，這就是我的忍辱波羅蜜（Kshanti Paramita，忍耐的完美）。接受我的佈施后，如果能觀照諸法皆空，無相無愿，這就是我的般若波羅蜜（Prajna Paramita，智慧的完美）。這樣，我就具足成就了六波羅蜜（Sad Paramita，六種完美）。唯愿十方無量諸佛，能讓我成就這些。』當時，十方無量諸佛默然認可。 這時，慧幢如來（Huichuang Tathagata）讚歎莊嚴華（Zhuangyanhua）說：『善哉，善哉！善男子！如你所愿，當讓你實現，你既實現之後，當能利益無量眾生。』 這時，魔王（Mara）即化為女身，說出此陀羅尼（Dharani，咒語）： 『遮彌呿(一)　遮咩呿(二)　遮咩呿(三)　涅伏多阿提(四)　[(口皮)/女]呵(五)　[(口皮)/女]呵(六)　[(口皮)/女]呵(七)　沫羅(八)　沫迦(九)　娑羅知(十)　比婆婆比(十一)　娑羅娑利地離(十二)　娑羅摩希地離(十三)　娑羅[(口皮)/女]時離地離(十四)　多波蛇沬迦(十五)　休休休休(十六)　阿沙伽阇脾(十七)　多呿(十八)　多呿(十九)　多呿(二十)　婆油婆醯(二十一)　烏波那蛇(二十二)　薩多波蛇(二十三)　頻阇破羅(二十四)　富逋沙陀(二十五)　陀那陀濘那(二十六)　遮居離廁移(二十七)　阇羅[(口*皮)/女]呵尼(二十八)　沫羅沫迦(二十九)　三藐波羅提波那婆延(三十)　薩多迦利(三十一)　蛇摩咩(三十二)　摩咩(三十三)　摩咩(三十四)』

【English Translation】 English version 'If I can endure all the evils of body, speech, and mind, that is my Kshanti Paramita (perfection of patience). After receiving my giving, if one can contemplate that all dharmas are empty, without characteristics, and without desires, that is my Prajna Paramita (perfection of wisdom). In this way, I will have fully accomplished the Six Paramitas (Six Perfections). I wish that the immeasurable Buddhas of the ten directions would allow me to achieve these.' At that time, the immeasurable Buddhas of the ten directions silently approved. Then, Huichuang Tathagata praised Zhuangyanhua, saying: 'Excellent, excellent! Good man! As you wish, it shall be fulfilled for you. Once you have achieved it, you will benefit immeasurable sentient beings.' At that time, Mara, the demon king, transformed into a female body and spoke this Dharani (mantra): 'Cha mi qie (1), cha mie qie (2), cha mie qie (3), nie fu duo a ti (4), [(mouthskin)/female] he (5), [(mouthskin)/female] he (6), [(mouthskin)/female] he (7), mo luo (8), mo jia (9), suo luo zhi (10), bi po po bi (11), suo luo suo li di li (12), suo luo mo xi di li (13), suo luo [(mouthskin)/female] shi li di li (14), duo bo she mo jia (15), xiu xiu xiu xiu (16), a sha qie she pi (17), duo qie (18), duo qie (19), duo qie (20), po you po xi (21), wu bo na she (22), sa duo bo she (23), pin zhe po luo (24), fu bu sha tuo (25), tuo na tuo ning na (26), zhe ju li ce yi (27), she luo [(mouth*skin)/female] he ni (28), mo luo mo jia (29), san miao bo luo ti bo na po yan (30), sa duo jia li (31), she mo mie (32), mo mie (33), mo mie (34)'

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阇婆羅(三十五)　莎呵

「世尊！是陀羅尼流佈之處，若國土城邑聚落村屯，我當住中調伏眾生，悉令具足無上佛道。」

爾時，一切十方諸佛無量菩薩、梵釋四王、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、人非人等，同聲贊言：「善哉，善哉！善男子！汝能以是女人之身，護持如來無上正法調伏眾生，修行具足六波羅蜜，演說無量諸佛功德。」

爾時釋迦如來，告諸大眾：「誰能與此同心護法？」

爾時，會中無量眾生，咸作是言：「我等能與是善男子同共護法，不相舍離如影隨形，愿是菩薩成無上道，當復與我授佛道記。」

時莊嚴華白釋迦如來言：「世尊！如來滅后，我當於此護持如來無上正法及受法者。唯愿如來憐愍我故，授我阿耨多羅三藐三菩提記。」

佛言：「善男子！汝得阿耨多羅三藐三菩提時，世界名法行，佛名功德意。」時莊嚴華既聞記已，即以香華供養如來。

爾時，會中有一菩薩，名曰吉意，白娑婆世界十方諸佛言：「世尊！是人已於賢劫之初迦羅鳩孫陀佛所，發大誓願，愿以女身教化成就無量眾生，亦令遠離四百四病故，說四百四善方便，根藥、果藥、散藥、丸藥、下藥、吐藥、阿伽陀藥、油蘇湯藥，各四百四，以如是等調伏眾生。

【現代漢語翻譯】 現代漢語譯本 阇婆羅（Dharani，一種咒語）！莎呵（Svaha，咒語結尾的吉祥語）！ 『世尊！這陀羅尼流佈的地方，無論是國土、城邑、聚落還是村莊，我都會住在那裡調伏眾生，使他們都圓滿成就無上的佛道。』 當時，十方一切諸佛、無量菩薩、梵天、帝釋天、四大天王、阿修羅（Asura，一種神祇）、乾闥婆（Gandharva，天上的樂神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）、以及人與非人等，都同聲讚歎說：『太好了，太好了！善男子！你能夠以女人的身份，護持如來無上的正法，調伏眾生，修行圓滿六波羅蜜，演說無量諸佛的功德。』 這時，釋迦如來告訴大眾：『誰能與她同心護持佛法？』 當時，法會中無量的眾生都說：『我們能夠與這位善男子同心護持佛法，不相舍離，如同影子跟隨形體一樣，愿這位菩薩成就無上佛道，將來也為我們授記成佛。』 這時，莊嚴華菩薩對釋迦如來說：『世尊！如來滅度之後，我將在這裡護持如來無上的正法以及受持佛法的人。只願如來憐憫我，為我授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 佛說：『善男子！你證得阿耨多羅三藐三菩提時，世界名為法行，佛號為功德意。』當時，莊嚴華菩薩聽聞授記后，立即以香花供養如來。 這時，法會中有一位菩薩，名叫吉意，對娑婆世界十方諸佛說：『世尊！這個人早在賢劫之初，在迦羅鳩孫陀佛（Krakucchanda Buddha，過去七佛之一）那裡，就發下大誓願，愿以女身教化成就無量眾生，也讓他們遠離四百四種疾病，因此宣說四百四種善巧方便，包括根藥、果藥、散藥、丸藥、下藥、吐藥、阿伽陀藥（Agada，萬能藥）、油蘇湯藥，每種各四百四種，用這些方法來調伏眾生。』

【English Translation】 English version Jha-va-la (Dharani)! Svaha! 'World Honored One! Wherever this Dharani spreads, whether in countries, cities, towns, villages, or hamlets, I will dwell there to tame sentient beings, enabling them to fully attain the unsurpassed path of Buddhahood.' At that time, all the Buddhas of the ten directions, countless Bodhisattvas, Brahma, Indra, the Four Heavenly Kings, Asuras, Gandharvas, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all praised in unison, saying: 'Excellent, excellent! Good man! You are able to, in the form of a woman, uphold the unsurpassed Dharma of the Tathagata, tame sentient beings, cultivate and perfect the Six Paramitas, and expound the immeasurable merits of all Buddhas.' Then, Shakyamuni Tathagata said to the assembly: 'Who can, with the same mind, protect the Dharma with her?' At that time, countless beings in the assembly all said: 'We are able to, with this good man, protect the Dharma together, not separating from her, like a shadow following a form. We wish that this Bodhisattva will attain the unsurpassed path, and in the future, bestow upon us the prediction of Buddhahood.' Then, Bodhisattva Adorned Flower said to Shakyamuni Tathagata: 'World Honored One! After the Tathagata's Parinirvana, I will here protect the unsurpassed Dharma of the Tathagata and those who receive the Dharma. I only wish that the Tathagata, out of compassion for me, will bestow upon me the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' The Buddha said: 'Good man! When you attain Anuttara-samyak-sambodhi, the world will be named Dharma Practice, and the Buddha will be named Merit Intention.' At that time, Bodhisattva Adorned Flower, having heard the prediction, immediately offered incense and flowers to the Tathagata. At that time, there was a Bodhisattva in the assembly named Auspicious Intention, who said to the Buddhas of the ten directions in the Saha world: 'World Honored One! This person, as early as the beginning of the Bhadrakalpa, in the presence of Krakucchanda Buddha, made a great vow, wishing to, in the form of a woman, teach and accomplish countless sentient beings, and also to enable them to be free from the four hundred and four diseases. Therefore, she expounded four hundred and four skillful means, including root medicine, fruit medicine, powder medicine, pill medicine, purgative medicine, emetic medicine, Agada medicine (panacea), and oil-soup medicine, each with four hundred and four kinds, using these methods to tame sentient beings.'

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復於四萬四千歲中，供養恭敬迦羅鳩孫陀佛，及以眾僧，供養佛已即得受記。彼佛告言：『善男子！未來眾生壽命百三十年，當有如來號釋迦牟尼，以大願力，娑婆世界當有十方無量諸佛菩薩集會。是大集時，汝于彼中當得受阿耨多羅三藐三菩提記。迦那牟尼、迦葉等佛，亦復如是。』

「是人，爾時白彼佛言：『世尊！我以本願力故，常以女身持種種藥，給施一切病苦眾生。以我是愿福德力故，一切樹木華果悉出甘露之味。若有食者，即是我之檀波羅蜜因。若有食我如是所施華果穀米甘露味者，舍除毀禁受持凈戒，即是我之尸波羅蜜因。受我食已，勤行精進修集善法，即是我之進波羅蜜因。堪忍持戒思惟修善，即是我之羼提波羅蜜因。深觀諸法無常之相，即是我之禪波羅蜜因。觀法苦空無常無我，即是我之般若波羅蜜因。如此世界女身教化，調伏眾生令離病苦，十方世界亦復如是。』

「世尊！我說是事，令莊嚴華增長成就精進力勢，如來滅后，我當與彼共護佛法。唯愿世尊，於此大眾與我授記。」

爾時，一切十方諸佛贊言：「善哉，善哉！釋迦如來當授汝記。」

爾時，世尊告吉意言：「善男子！汝于當來蓮華世界，得成為佛，號曰善見。如吉意女，地天、水天、火天、風天、虛空天

【現代漢語翻譯】 現代漢語譯本：又在四萬四千歲中，供養恭敬迦羅鳩孫陀佛（Kakusandha Buddha），以及眾僧，供養佛后就得到了授記。那位佛告訴他說：『善男子！未來眾生壽命一百三十年時，當有如來號為釋迦牟尼（Sakyamuni），以大願力，娑婆世界（Saha world）當有十方無量諸佛菩薩。在那大集會時，你將在其中得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記。迦那牟尼（Kanakamuni）、迦葉（Kasyapa）等佛，也是如此。』 這個人，當時對那位佛說：『世尊！我以本願力的緣故，常以女身持種種藥物，佈施給一切病苦的眾生。因為我這個願力和福德力的緣故，一切樹木的花果都出甘露的味道。如果有食用的人，就是我的檀波羅蜜（Dāna pāramitā，佈施波羅蜜）的因。如果有食用我所施的這些花果穀米甘露味的人，捨棄毀犯的戒律而受持清凈的戒律，就是我的尸波羅蜜（Śīla pāramitā，持戒波羅蜜）的因。接受我的食物后，勤奮修行精進，修集善法，就是我的進波羅蜜（Vīrya pāramitā，精進波羅蜜）的因。能夠忍受持戒，思惟修善，就是我的羼提波羅蜜（Kṣānti pāramitā，忍辱波羅蜜）的因。深刻觀察諸法無常的相，就是我的禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜）的因。觀察法是苦、空、無常、無我，就是我的般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）的因。像這樣在這個世界以女身教化，調伏眾生使他們遠離病苦，十方世界也是如此。』 『世尊！我說這件事，使莊嚴華增長成就精進的力量，如來滅度后，我應當與他們共同護持佛法。唯愿世尊，在這大眾中給我授記。』 當時，一切十方諸佛讚歎說：『善哉，善哉！釋迦如來應當給你授記。』 當時，世尊告訴吉意說：『善男子！你將來在蓮華世界，得成佛，號為善見。如同吉意女一樣，地天、水天、火天、風天、虛空天（various deities）』

【English Translation】 English version: Again, for forty-four thousand years, he made offerings and showed reverence to Kakusandha Buddha (迦羅鳩孫陀佛), and to the Sangha (眾僧). After making offerings to the Buddha, he received a prophecy. That Buddha told him: 『Good man! In the future, when the lifespan of beings is one hundred and thirty years, there will be a Tathagata (如來) named Sakyamuni (釋迦牟尼), who, with great vows, will cause the Saha world (娑婆世界) to have countless Buddhas and Bodhisattvas (菩薩) in the ten directions. At that great assembly, you will receive the prophecy of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment). The Buddhas Kanakamuni (迦那牟尼), Kasyapa (迦葉), and others will also be like this.』 That person then said to that Buddha: 『World Honored One! Because of my original vows, I always use my female body to hold various medicines and give them to all beings suffering from illness. Because of the power of my vows and merits, the flowers and fruits of all trees will produce the taste of nectar. If anyone eats them, that will be the cause of my Dāna pāramitā (檀波羅蜜, perfection of giving). If anyone who eats the nectar-flavored flowers, fruits, grains, and rice that I have given up, abandons the broken precepts and upholds the pure precepts, that will be the cause of my Śīla pāramitā (尸波羅蜜, perfection of morality). After receiving my food, if they diligently practice and cultivate good dharmas, that will be the cause of my Vīrya pāramitā (進波羅蜜, perfection of diligence). If they can endure upholding the precepts, contemplate and cultivate good, that will be the cause of my Kṣānti pāramitā (羼提波羅蜜, perfection of patience). If they deeply observe the impermanent nature of all dharmas, that will be the cause of my Dhyāna pāramitā (禪波羅蜜, perfection of meditation). If they observe that dharmas are suffering, empty, impermanent, and without self, that will be the cause of my Prajñā pāramitā (般若波羅蜜, perfection of wisdom). In this way, I will use my female body to teach and tame beings in this world, causing them to be free from illness, and it will be the same in the ten directions.』 『World Honored One! I say this so that the adornment of flowers will grow and achieve the power of diligence. After the Tathagata passes away, I will protect the Dharma together with them. I only wish that the World Honored One would give me a prophecy in this assembly.』 At that time, all the Buddhas in the ten directions praised, saying: 『Excellent, excellent! The Tathagata Sakyamuni should give you a prophecy.』 At that time, the World Honored One told Jiyi: 『Good man! In the future, in the Lotus World, you will become a Buddha named Good Vision. Like the girl Jiyi, the earth deities, water deities, fire deities, wind deities, and space deities (地天、水天、火天、風天、虛空天)』

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、種子天、華天、果天、山天樹、天草天、坻天、澗天、寶天、四天下天，乃至六萬七千神天，亦復如是，皆是菩薩現受女像為調伏眾生。是等女天悉得授記，當成阿耨多羅三藐三菩提。所以現為女像教化，為令眾生轉女身故。若轉男身得女身易，若轉女身為男則難，是故以此女身教化是等六萬七千諸女得授記已。百億龍王、百千億夜叉、百萬億阿修羅、七萬億天、九萬九千億魔王、恒河沙等人，所謂剎利、婆羅門、毗舍、首陀、不可數拘辦茶等，發阿耨多羅三藐三菩提心，無數眾生得不退轉菩提之心。不可數眾生得菩薩三昧，不可數眾生得無生忍，不可數眾生得陀羅尼，不可數眾生得菩薩地，不可計眾產生就忍辱，不可計眾生得沙門果，不可計眾生得盡諸漏，不可計眾生於聲聞心無有退轉，不可計眾生於緣覺心無有退轉，不可計眾生得不退心。」

大方等大集經寶幢分中悲品第九

爾時，釋迦如來白諸佛言：「世尊！憐愍我故，悉來集此娑婆世界。」

時莊嚴華吉意菩薩為護法故發深重愿，如願即得。時十方佛，為二正士大誓願故，即說咒曰：

「樹提婆婆(一)　持律提婆婆(二)　牟尼婆婆(三)　薩多婆婆(四)　富若棱伽婆婆(五)　[口*長]那婆婆(六)　摩訶迦留那婆婆(

【現代漢語翻譯】 現代漢語譯本：種子天（指掌管種子的天神）、華天（指掌管花的天神）、果天（指掌管果實的天神）、山天樹（指山上的樹神）、天草天（指掌管草的天神）、坻天（指掌管小丘的天神）、澗天（指掌管山澗的天神）、寶天（指掌管寶藏的天神）、四天下天（指掌管四大部洲的天神），乃至六萬七千神天，也都是這樣，都是菩薩爲了調伏眾生而示現的女性形象。這些女天都得到了授記，將來會成就阿耨多羅三藐三菩提（無上正等正覺）。之所以示現為女性形象來教化，是爲了讓眾生能夠轉變為男性之身。如果從男性轉為女性比較容易，而從女性轉為男性則比較困難，所以用女性的形象來教化這六萬七千位女性，使她們得到授記。百億龍王、百千億夜叉（一種鬼神）、百萬億阿修羅（一種好戰的神）、七萬億天人、九萬九千億魔王、以及恒河沙數的人，包括剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）、不可計數的拘辦茶（一種鬼神）等，都發起了阿耨多羅三藐三菩提心，無數眾生得到了不退轉的菩提之心。不可計數的眾生得到了菩薩三昧（禪定），不可計數的眾生得到了無生忍（對法無生滅的領悟），不可計數的眾生得到了陀羅尼（總持法門），不可計數的眾生得到了菩薩地（菩薩的修行階段），不可計數的眾產生就了忍辱，不可計數的眾生得到了沙門果（出家修行的果位），不可計數的眾生斷盡了所有煩惱，不可計數的眾生在聲聞乘（小乘）的修行中沒有退轉，不可計數的眾生在緣覺乘（中乘）的修行中沒有退轉，不可計數的眾生得到了不退轉的信心。

《大方等大集經寶幢分》中《悲品》第九

那時，釋迦如來對諸佛說：『世尊！爲了憐憫我，都來到這娑婆世界聚集。』

當時，莊嚴華吉意菩薩爲了護持佛法，發了深重的誓願，如願以償。當時，十方諸佛爲了這兩位正士的大誓願，就說了咒語：

『樹提婆婆（一）（意為樹神） 持律提婆婆（二）（意為持戒神） 牟尼婆婆（三）（意為寂靜者） 薩多婆婆（四）（意為真實者） 富若棱伽婆婆（五）（意為圓滿者） [口*長]那婆婆（六）（意為智慧者） 摩訶迦留那婆婆（七）（意為大悲者）』

【English Translation】 English version: The Seed Devas (deities in charge of seeds), Flower Devas (deities in charge of flowers), Fruit Devas (deities in charge of fruits), Mountain Tree Devas (deities of trees on mountains), Grass Devas (deities in charge of grass), Mound Devas (deities in charge of mounds), Ravine Devas (deities in charge of ravines), Treasure Devas (deities in charge of treasures), Devas of the Four Continents (deities in charge of the four major continents), and even sixty-seven thousand divine devas, are all like this. They are all Bodhisattvas who manifest in female forms to tame sentient beings. These female devas have all received predictions that they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The reason they manifest in female forms to teach is to enable sentient beings to transform into male bodies. It is easier to transform from a male body to a female body, but more difficult to transform from a female body to a male body. Therefore, they use their female forms to teach these sixty-seven thousand women, enabling them to receive predictions. Hundreds of billions of Dragon Kings, hundreds of trillions of Yakshas (a type of demon), millions of trillions of Asuras (a type of warring deity), seventy trillion devas, ninety-nine trillion demon kings, and beings as numerous as the sands of the Ganges River, including Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), Shudras (slaves), and countless Kumbhandas (a type of demon), all generated the mind of Anuttara-samyak-sambodhi. Countless sentient beings attained the mind of non-retrogression in Bodhi. Countless sentient beings attained Bodhisattva Samadhi (meditative absorption), countless sentient beings attained the forbearance of non-origination (understanding that dharmas do not arise or cease), countless sentient beings attained Dharani (mantras that retain teachings), countless sentient beings attained the Bodhisattva grounds (stages of Bodhisattva practice), countless sentient beings achieved patience, countless sentient beings attained the fruits of a Shramana (ascetic practitioner), countless sentient beings exhausted all defilements, countless sentient beings did not regress in their practice of the Shravaka vehicle (Hinayana), countless sentient beings did not regress in their practice of the Pratyekabuddha vehicle (Madhyamayana), and countless sentient beings attained the mind of non-retrogression.

The Great Vaipulya Mahasamnipata Sutra, Chapter Nine, 'The Chapter on Compassion' in the 'Banner of Jewels' Section

At that time, Shakyamuni Tathagata said to all the Buddhas, 'World Honored Ones! Out of compassion for me, you have all gathered in this Saha world.'

At that time, Bodhisattva Adorned with Auspicious Flowers, with the intention of protecting the Dharma, made a profound vow, and his wish was fulfilled. Then, the Buddhas of the ten directions, for the sake of the great vows of these two righteous beings, spoke the mantra:

'Tree Deva bhava (1) (meaning 'being of the tree deity'), Discipline Deva bhava (2) (meaning 'being of the deity of discipline'), Muni bhava (3) (meaning 'being of the silent one'), Satya bhava (4) (meaning 'being of the truthful one'), Purna-anga bhava (5) (meaning 'being of the complete one'), Jnana bhava (6) (meaning 'being of the wise one'), Maha Karuna bhava (7) (meaning 'being of great compassion').'

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七)　摩訶伏律多婆婆(八)　阿慕呵婆婆(九)　流提婆婆(十)　廁提婆婆(十一)　娑利羅婆婆(十二)　卻伽婆婆(十三)　婆由婆婆(十四)　跋多婆婆(十五)　阿提單那婆(十六)　阿摩婆婆(十七)　阿頗那婆婆(十八)　多咃多婆婆(十九)　復多拘置婆婆(二十)　尼提提婆婆(二十一)　梨究舍羅婆婆(二十二)　梨養那婆婆(二十三)　梨陀兜婆婆(二十四)　梨比目叉婆婆(二十五)　梨道居羅婆婆(二十六)　賴吒提那婆婆(二十七)　婆婆(二十八)　婆婆(二十九)　婆婆(三十)　三摩多(三十一)　阿那若三摩多(三十二)　咤咤咤咤咤咤咤咤咤(三十三)　娑咤思提(三十四)　薩婆佛陀究舍羅牟羅阿提啅那(三十五)　莎呵」

說是咒已，復告二人：「善男子！汝等若欲教化眾生，應當受持如是等咒。」

時莊嚴華菩薩，與諸菩薩其數十萬，作如是言：「十方諸佛為眾生故所說神咒，我等要當受持在心。若我今於十方佛前立大愿已，聽是神咒不能受持，則為欺誑諸佛世尊，亦莫令我得阿耨多羅三藐三菩提。若有人天持是咒者，設有于其起噁心者，我若不護，令我不得成無上道。若比丘、比丘尼、優婆塞、優婆夷，受持是咒，亦無有能於是四眾起噁心者。」

【現代漢語翻譯】 現代漢語譯本 （七）摩訶伏律多婆婆（Mahā-vṛddha-bhava，偉大的增長之源），（八）阿慕呵婆婆（A-mukha-bhava，無面之源），（九）流提婆婆（Ruti-bhava，聲音之源），（十）廁提婆婆（Ceti-bhava，意識之源），（十一）娑利羅婆婆（Śarīra-bhava，身體之源），（十二）卻伽婆婆（Kakṣa-bhava，腋下之源），（十三）婆由婆婆（Vāyu-bhava，風之源），（十四）跋多婆婆（Baddha-bhava，束縛之源），（十五）阿提單那婆（Adhiṣṭhāna-bhava，加持之源），（十六）阿摩婆婆（Ama-bhava，未成熟之源），（十七）阿頗那婆婆（Apana-bhava，呼吸之源），（十八）多咃多婆婆（Tathata-bhava，如是之源），（十九）復多拘置婆婆（Pūta-koṭi-bhava，清凈之源），（二十）尼提提婆婆（Nidhi-dhi-bhava，寶藏之源），（二十一）梨究舍羅婆婆（Ṛju-śara-bhava，正直之源），（二十二）梨養那婆婆（Ryaṇa-bhava，財富之源），（二十三）梨陀兜婆婆（Ṛta-dhātu-bhava，真理之源），（二十四）梨比目叉婆婆（Ṛbhi-mokṣa-bhava，解脫之源），（二十五）梨道居羅婆婆（Ṛta-gura-bhava，真理之師之源），（二十六）賴吒提那婆婆（Raṣṭra-dina-bhava，國家之日之源），（二十七）婆婆（Bhava，存在之源），（二十八）婆婆（Bhava，存在之源），（二十九）婆婆（Bhava，存在之源），（三十）三摩多（Samata，平等），（三十一）阿那若三摩多（Anārya-samata，非聖平等），（三十二）咤咤咤咤咤咤咤咤咤（Ta ta ta ta ta ta ta ta ta，無意義的音節），（三十三）娑咤思提（Sata-sthiti，真實存在），（三十四）薩婆佛陀究舍羅牟羅阿提啅那（Sarva-buddha-kuśala-mūla-adhiṣṭhāna，一切佛陀善根加持），（三十五）莎呵（Svāhā，成就）。

說完咒語后，佛陀又告訴二人：『善男子！你們如果想要教化眾生，應當受持這樣的咒語。』

當時，莊嚴華菩薩和數十萬菩薩們這樣說道：『十方諸佛爲了眾生所說的神咒，我們一定要受持在心中。如果我現在在十方諸佛面前立下大愿，聽了這神咒卻不能受持，那就是欺騙諸佛世尊，也別讓我證得阿耨多羅三藐三菩提。如果有人天受持這個咒語，即使有人對其生起噁心，我若不加以護持，就讓我不能成就無上道。如果比丘、比丘尼、優婆塞、優婆夷受持這個咒語，也沒有人能對這四眾生起噁心。』

【English Translation】 English version (7) Mahā-vṛddha-bhava (the source of great growth), (8) A-mukha-bhava (the source of the faceless), (9) Ruti-bhava (the source of sound), (10) Ceti-bhava (the source of consciousness), (11) Śarīra-bhava (the source of the body), (12) Kakṣa-bhava (the source of the armpit), (13) Vāyu-bhava (the source of wind), (14) Baddha-bhava (the source of bondage), (15) Adhiṣṭhāna-bhava (the source of blessing), (16) Ama-bhava (the source of the immature), (17) Apana-bhava (the source of breath), (18) Tathata-bhava (the source of suchness), (19) Pūta-koṭi-bhava (the source of purity), (20) Nidhi-dhi-bhava (the source of treasure), (21) Ṛju-śara-bhava (the source of uprightness), (22) Ryaṇa-bhava (the source of wealth), (23) Ṛta-dhātu-bhava (the source of truth), (24) Ṛbhi-mokṣa-bhava (the source of liberation), (25) Ṛta-gura-bhava (the source of the teacher of truth), (26) Raṣṭra-dina-bhava (the source of the day of the nation), (27) Bhava (the source of existence), (28) Bhava (the source of existence), (29) Bhava (the source of existence), (30) Samata (equality), (31) Anārya-samata (non-noble equality), (32) Ta ta ta ta ta ta ta ta ta (meaningless syllables), (33) Sata-sthiti (true existence), (34) Sarva-buddha-kuśala-mūla-adhiṣṭhāna (the blessing of all Buddha's roots of goodness), (35) Svāhā (accomplishment).

After reciting the mantra, the Buddha further told the two: 'Good men! If you wish to teach and transform sentient beings, you should uphold and maintain such mantras.'

At that time, Bodhisattva Adorned Flower, along with hundreds of thousands of other Bodhisattvas, spoke thus: 'The divine mantras spoken by the Buddhas of the ten directions for the sake of sentient beings, we must uphold and maintain them in our hearts. If I now make a great vow before the Buddhas of the ten directions, and having heard these divine mantras, I cannot uphold and maintain them, then I would be deceiving the Buddhas, the World Honored Ones, and may I not attain Anuttara-samyak-sambodhi. If any human or celestial being upholds this mantra, even if someone harbors evil intentions towards them, if I do not protect them, may I not attain the unsurpassed path. If any Bhikṣu, Bhikṣuṇī, Upāsaka, or Upāsikā upholds this mantra, no one will be able to harbor evil intentions towards these four assemblies.'

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時十方佛，同聲贊言：「善哉，善哉！善男子！汝能受持無上法雨。」

爾時，釋迦如來告魔波旬：「汝于佛法當生信心，以汝因緣，當令無量無數眾生得解脫果。汝今失離一切伴侶，誰當與汝復共為惡？我憐愍故，慇勤告教，汝可速發阿耨多羅三藐三菩提心。」

魔波旬言：「世尊！我今乃至無一念心發阿耨多羅三藐三菩提心。瞿曇今者未能永斷欲界眾生，云何令我失離伴侶？我終不能歸依三寶。」

大方等大集經寶幢分中護法品第十

是時，會中有佛名曰曼陀羅華微妙香，語釋迦牟尼佛：「如過去世十方諸佛，以憐愍故，亦悉集會五滓世界，為護法故，壞魔怨故，憐愍眾生故，施大智炬故，為說正道故。十方現在無量諸佛，亦復如是，今日十方無量諸佛，悉來集會娑婆世界。誰可付囑釋迦佛法？」

釋迦如來言：「我之正法可以付囑頻婆娑羅等諸大國王、四王、帝釋、梵天王等，如是等眾能護我法。若有能發菩提心者，當知是人則能護法。」

爾時，一切大眾所有天王、梵王、龍王，異口同聲，作如是言：「世尊！我等要當至心護法。何以故？如來正法難得難值，一佛界中無量佛會亦復難遇。十方諸佛尚為眾生而來集會，我等云何不護正法？」

爾時，十方諸佛

【現代漢語翻譯】 現代漢語譯本 當時，十方諸佛一同讚歎道：『善哉，善哉！善男子！你能夠接受並奉持這無上的佛法甘露。』 那時，釋迦如來告訴魔波旬：『你應該對佛法生起信心。因為你的因緣，將使無量無數的眾生得到解脫的果位。你現在已經失去了所有的同伴，誰還會再和你一起作惡呢？我因為憐憫你的緣故，慇勤地告誡教導你，你應當儘快發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 魔波旬說：『世尊！我如今連一念想要發起阿耨多羅三藐三菩提心都沒有。瞿曇（釋迦牟尼佛的姓）現在還不能永遠斷絕欲界眾生，怎麼能讓我失去同伴呢？我終究不能皈依三寶（佛、法、僧）。』 《大方等大集經》寶幢分中護法品第十 這時，會中有一位佛，名叫曼陀羅華微妙香（意為曼陀羅花般微妙的香氣），對釋迦牟尼佛說：『如同過去世的十方諸佛，因為憐憫的緣故，也都來到這五濁惡世（充滿五種污濁的世界），爲了護持佛法，爲了摧毀魔怨，爲了憐憫眾生，爲了施予大智慧的火炬，爲了宣說正道。十方現在無量的諸佛，也是如此。今日十方無量的諸佛，都來到娑婆世界（我們所處的世界）。誰可以被付囑釋迦佛的佛法呢？』 釋迦如來說：『我的正法可以付囑給頻婆娑羅（古印度國王）等各位大國王、四王（四大天王）、帝釋（忉利天主）、梵天王等，這些眾生能夠護持我的佛法。如果有能夠發起菩提心的人，應當知道這個人就能護持佛法。』 當時，一切大眾中的所有天王、梵王、龍王，異口同聲地說：『世尊！我們一定要至誠地護持佛法。為什麼呢？如來的正法難以得到，難以值遇，一個佛的境界中無量的佛會也難以遇到。十方諸佛尚且爲了眾生而來到這裡，我們怎麼能不護持正法呢？』 當時，十方諸佛

【English Translation】 English version At that time, the Buddhas of the ten directions praised in unison, 'Excellent, excellent! Good man! You are able to receive and uphold the unsurpassed Dharma rain.' Then, Śākyamuni Tathāgata said to Māra Pāpīyas, 'You should generate faith in the Buddha Dharma. Because of your conditions, countless beings will attain the fruit of liberation. Now that you have lost all your companions, who will join you in doing evil again? Out of compassion for you, I earnestly advise and teach you, you should quickly generate the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and perfect enlightenment).' Māra Pāpīyas said, 'World Honored One! I do not even have a single thought of generating the mind of Anuttarā-samyak-saṃbodhi. Gautama (Śākyamuni Buddha's surname) is not yet able to permanently cut off the beings of the desire realm, how can you make me lose my companions? I will never take refuge in the Three Jewels (Buddha, Dharma, Sangha).' Chapter Ten, 'Protecting the Dharma,' of the 'Jewel Banner' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra At that time, there was a Buddha in the assembly named Maṇḍārava-puṣpa-sugandha (meaning 'subtle fragrance of the Maṇḍārava flower'), who said to Śākyamuni Buddha, 'Just as the Buddhas of the ten directions in the past, out of compassion, also came to this world of five defilements (a world full of five kinds of impurities), for the sake of protecting the Dharma, for the sake of destroying the Māra's enemies, for the sake of compassion for sentient beings, for the sake of bestowing the torch of great wisdom, for the sake of proclaiming the right path. The countless Buddhas of the ten directions in the present are also like this. Today, the countless Buddhas of the ten directions have all come to the Sahā world (the world we live in). Who can be entrusted with the Dharma of Śākyamuni Buddha?' Śākyamuni Tathāgata said, 'My true Dharma can be entrusted to great kings such as Bimbisāra (an ancient Indian king), the Four Heavenly Kings, Indra (the lord of the Trāyastriṃśa Heaven), Brahmā (the king of the Brahma Heaven), and others. These beings are able to protect my Dharma. If there is anyone who can generate the Bodhi mind, know that this person is able to protect the Dharma.' At that time, all the heavenly kings, Brahma kings, and dragon kings in the assembly, spoke in unison, 'World Honored One! We must wholeheartedly protect the Dharma. Why? The Tathāgata's true Dharma is difficult to obtain, difficult to encounter, and the countless Buddha assemblies in a Buddha's realm are also difficult to encounter. The Buddhas of the ten directions come here for the sake of sentient beings, how can we not protect the true Dharma?' At that time, the Buddhas of the ten directions

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同聲贊言：「善哉，善哉！善男子！若有剎利能護法者，所有國土衰惡之事，四百四病皆令除滅，及其國土所有樹木、華果、穀米滋茂豐登，護其人民親戚眷屬令離諸惡。若有比丘、比丘尼、優婆塞、優婆夷，亦當護之。何以故？過去菩薩得成阿耨多羅三藐三菩提者，皆由擁護正法因緣，未來現在亦復如是。若能護是受者聽者，當知佛法久住不滅，是故娑婆世界天王、人王當守護法，為久住世不斷絕故。

「善男子！若有善男子、善女人慾令佛法久住於世不滅盡者，應當供養是大集經、受者說者。何以故？是大集經即是十方諸佛印封。若能供養如是大集，即是供養十方諸佛。釋迦如來滅度之後，隨有是經流佈之處，若有聽受持、讀誦、說書、寫經卷，乃至一偈一句一字，而其國主一切惡事即得消滅。所有樹木、穀米、藥草，四大天王降施甘露，而以益之。國土王法悉得增長，鄰國惡王勤求和同，各各自生喜心慈心。一切諸天佛弟子者悉來擁護如是國土，王子、夫人及諸大臣，各各生於慈愍之心。穀米豐熟食之無病，亦無斗訟兵革不起，無諸惡獸及惡風雨，遠離一切過去惡業。若諸眾生有女業者，現受生受及以後受，即能令滅除五逆罪。謗方等經及以聖人，犯四重禁一闡提輩，其餘惡業如須彌山，悉能遠離增長善

【現代漢語翻譯】 現代漢語譯本：他們齊聲讚歎道：『太好了，太好了！善男子！如果剎帝利（武士階層）能夠護持佛法，那麼所有國土上的衰敗和邪惡之事，以及四百零四種疾病都會被消除，而且他們國土上的所有樹木、花朵、果實、穀物都會茂盛豐收，他們還會保護自己的人民、親戚和眷屬，使他們遠離各種邪惡。如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），也應當護持佛法。為什麼呢？因為過去諸菩薩能夠成就阿耨多羅三藐三菩提（無上正等正覺），都是由於擁護正法的因緣，未來和現在也是如此。如果能夠護持那些接受佛法和聽聞佛法的人，應當知道佛法就能長久住世而不滅亡，因此娑婆世界的天王和人王應當守護佛法，爲了使佛法長久住世而不中斷。』 『善男子！如果有善男子、善女人想要佛法長久住世而不滅盡，就應當供養《大集經》、以及接受和宣說此經的人。為什麼呢？因為《大集經》就是十方諸佛的印記。如果能夠供養這樣的大集經，就等於供養十方諸佛。釋迦如來滅度之後，凡是有這部經流傳的地方，如果有聽聞、接受、持誦、讀誦、書寫、抄錄經卷，乃至僅僅一偈、一句、一字，那麼這個國家的一切惡事都會立即消滅。所有的樹木、穀物、藥草，四大天王都會降下甘露來滋養它們。國土的王法都會增長，鄰國的惡王也會尋求和睦，各自都會生起歡喜心和慈悲心。一切諸天和佛弟子都會來擁護這樣的國土，王子、夫人和各位大臣，都會各自生起慈悲憐憫之心。穀物豐收，人們食用后不會生病，也不會有爭鬥和戰爭，沒有各種惡獸和惡劣的風雨，遠離一切過去的惡業。如果眾生有女身業報，無論是現在受報、未來受報，都能使他們滅除五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。誹謗方等經（大乘經典）和聖人，犯四重禁（殺、盜、淫、妄）的一闡提（斷善根者）之輩，以及其他如須彌山般巨大的惡業，都能遠離，增長善根。』

【English Translation】 English version: They praised in unison, saying, 『Excellent, excellent! Good man! If a Kshatriya (warrior caste) can protect the Dharma, all the decline and evil in their country, as well as the four hundred and four diseases, will be eliminated. Moreover, all the trees, flowers, fruits, and grains in their country will grow luxuriantly and abundantly. They will also protect their people, relatives, and families, keeping them away from all evils. If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen), they should also protect the Dharma. Why is that? Because the Bodhisattvas of the past who attained Anuttara-samyak-sambodhi (supreme enlightenment) did so because of the causes and conditions of protecting the true Dharma. The future and present are also the same. If one can protect those who receive and listen to the Dharma, it should be known that the Dharma will abide long in the world and not perish. Therefore, the heavenly kings and human kings of the Saha world should protect the Dharma, so that the Dharma may abide long in the world without interruption.』 『Good man! If there are good men and good women who wish for the Dharma to abide long in the world and not perish, they should make offerings to the Mahasamnipata Sutra and to those who receive and expound it. Why is that? Because the Mahasamnipata Sutra is the seal of all the Buddhas of the ten directions. If one can make offerings to such a Mahasamnipata Sutra, it is equivalent to making offerings to all the Buddhas of the ten directions. After Shakyamuni Tathagata』s Parinirvana, wherever this sutra is circulated, if there are those who hear, receive, uphold, recite, read, write, or copy the sutra, even just one verse, one line, or one word, then all the evil in that country will immediately be eliminated. All the trees, grains, and medicinal herbs will be nourished by the sweet dew bestowed by the Four Heavenly Kings. The laws of the country will grow, and the evil kings of neighboring countries will seek harmony, each generating joy and compassion. All the devas and disciples of the Buddha will come to protect such a country. The princes, consorts, and ministers will each generate compassion and pity. The grains will be abundant, and people will be free from illness when they eat them. There will be no disputes or wars, no evil beasts or harsh winds and rains, and they will be far from all past evil karma. If sentient beings have the karma of a female body, whether they are experiencing it now or will experience it in the future, they will be able to eliminate the five heinous crimes (killing one』s father, killing one』s mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha). Those who slander the Vaipulya Sutras (Mahayana scriptures) and the sages, those who have committed the four grave offenses (killing, stealing, sexual misconduct, and lying), the Icchantikas (those who have severed their roots of goodness), and other evil karma as vast as Mount Sumeru, will be able to distance themselves from it and increase their good roots.』

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法，具足諸根身口意善，遠離惡見破壞煩惱，修集正道供養諸佛，具足善法及內外事，令諸眾生壽命增長念慧成就。」

爾時，彌勒菩薩等九萬七千億菩薩得無生忍者，作如是言：「我等亦能佛滅度后護持正法，為憐愍故，當於都邑城村聚落廣說是經。」

爾時，娑婆世界無量諸佛同聲贊言：「善哉，善哉！善男子！」

娑婆世界一切人天覆作是言：「我等亦能于佛滅度后，護持正法及四部眾中受持說者。」

時十方佛，復讚歎言：「善哉，善哉！汝等真能護持正法。善男子！汝等若能護持正法，應當供養如是諸佛、世尊。」

「我等要當擁護是經流佈之處，都邑、聚落、人民、眷屬及受持者，並令土地穀米豐熟藥木滋茂。何以故？隨有是經流佈之處，我於是中有大力勢，以力勢故我能護之，令離一切衰禍之事，亦令是國所有眾生遠離惡業生於慚愧。」

是時，十方諸佛贊言：「善哉，善哉！汝今真能護持正法，亦能供養十方諸佛、護持法者、聽受法者。」

大方等大集經寶幢分中四天王護法品第十一

爾時，釋迦牟尼佛告諸梵天、帝釋、四王：「善男子！我為如是惡眾生故，本願力故，大憐愍故，於此惡處成就阿耨多羅三藐三菩提。為欲利益無明闇冥渴法眾生、

【現代漢語翻譯】 現代漢語譯本：'法'，是指具備所有感官、身、口、意方面的善行，遠離錯誤的見解，破除煩惱，修習正道，供養諸佛，具備善法以及內外的事物，使一切眾生的壽命增長，念力與智慧得以成就。 當時，彌勒菩薩（Maitreya Bodhisattva）等九萬七千億菩薩獲得了無生法忍（anutpattika-dharmaksanti），他們這樣說道：'我們也能在佛陀滅度之後護持正法，爲了憐憫眾生，我們應當在都市、城鎮、村落廣泛宣說這部經典。' 這時，娑婆世界（Sahā world）無量諸佛同聲讚歎道：'善哉，善哉！善男子！' 娑婆世界一切人天也這樣說道：'我們也能在佛陀滅度之後，護持正法，並在四部眾（bhiksu, bhiksuni, upasaka, upasika）中受持和宣說這部經典。' 這時，十方諸佛又讚歎道：'善哉，善哉！你們真能護持正法。善男子！你們如果能護持正法，就應當供養這些諸佛、世尊。' '我們一定要擁護這部經典流佈的地方，包括都市、村落、人民、眷屬以及受持這部經典的人，並使土地豐收，穀物成熟，藥草樹木茂盛。為什麼呢？因為凡是有這部經典流佈的地方，我們就在那裡有強大的力量，憑藉這種力量，我們能夠保護它，使其遠離一切衰敗和災禍，也使這個國家的所有眾生遠離惡業，生起慚愧之心。' 這時，十方諸佛讚歎道：'善哉，善哉！你們現在真能護持正法，也能供養十方諸佛、護持佛法的人、聽受佛法的人。' 《大方等大集經》（Mahāvaipulya Mahāsaṃnipāta Sūtra）寶幢分中四天王護法品第十一 這時，釋迦牟尼佛（Sakyamuni Buddha）告訴諸梵天（Brahmā）、帝釋（Indra）、四天王（Caturmahārājakāyika）：'善男子！我爲了這些惡劣的眾生，憑藉本願的力量，以及大慈悲心，在這個惡劣的地方成就了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。爲了利益那些無明黑暗、渴求佛法的眾生，'

【English Translation】 English version: 'Dharma' refers to having all senses, body, speech, and mind in good conduct, being far from wrong views, destroying afflictions, cultivating the right path, making offerings to all Buddhas, possessing good dharmas and both internal and external matters, enabling all sentient beings to increase their lifespan, and achieve mindfulness and wisdom. At that time, Maitreya Bodhisattva and ninety-seven trillion other Bodhisattvas who had attained the 'tolerance of the unarisen dharmas' (anutpattika-dharmaksanti) said, 'We too can uphold the true Dharma after the Buddha's parinirvana. Out of compassion, we shall widely proclaim this sutra in cities, towns, and villages.' Then, the countless Buddhas of the Saha world praised in unison, 'Excellent, excellent! Good men!' All humans and devas of the Saha world also said, 'We too can uphold the true Dharma after the Buddha's parinirvana, and among the four assemblies (bhiksu, bhiksuni, upasaka, upasika), we will receive, uphold, and proclaim this sutra.' At that time, the Buddhas of the ten directions further praised, 'Excellent, excellent! You are truly capable of upholding the true Dharma. Good men! If you can uphold the true Dharma, you should make offerings to these Buddhas and World Honored Ones.' 'We shall certainly protect the places where this sutra is circulated, including cities, villages, people, families, and those who uphold it, and we will ensure that the land is fertile, the grains are abundant, and the medicinal herbs and trees flourish. Why? Because wherever this sutra is circulated, we have great power there. With this power, we can protect it, keeping it away from all decline and misfortune, and also cause all sentient beings in that country to turn away from evil deeds and develop a sense of shame.' At that time, the Buddhas of the ten directions praised, 'Excellent, excellent! You are now truly capable of upholding the true Dharma, and also capable of making offerings to the Buddhas of the ten directions, those who uphold the Dharma, and those who listen to the Dharma.' The Eleventh Chapter, 'The Four Heavenly Kings Protecting the Dharma,' in the 'Banner of Jewels' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra. At that time, Sakyamuni Buddha said to the Brahmas, Indra, and the Four Heavenly Kings, 'Good men! For the sake of these evil sentient beings, through the power of my original vows and great compassion, I have attained Anuttara-samyak-sambodhi in this evil place. It is to benefit those sentient beings who are in the darkness of ignorance and thirst for the Dharma.'

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常樂增長煩惱眾生，破壞魔眾建立法幢，施其法雨，令諸眾生離煩惱苦，令不可計無量眾生髮阿耨多羅三藐三菩提心。無量諸佛及諸菩薩，悉來在此世界集會，為壞眾生無量惡業紹三寶種。我涅槃后所有正法當付汝等，汝等便當深心守護。若有菩薩福德成就，如是等輩亦能擁護我之正法。若有眾生，已於諸佛種諸善根者，是人於後法欲滅時餘五十年，守護正法、信敬受持、讀誦、書寫、解說其義。如是法師，若於都邑、城村、聚落，欲多饒益無量眾生，當凈澡浴著新好衣莊嚴香華，於一案上安置種種諸甘味漿，置高座前。汝等爾時若不來集，為護法師遮諸惡事，聽受正法自利、利他，汝則欺誑十方諸佛。」

爾時，梵天白佛言：「世尊！隨是經典流佈之處都邑聚落，我當至心而擁護之。若比丘、比丘尼、優婆塞、優婆夷欲說是經，當凈洗浴著新凈衣，聚集香華乃至甘漿，置高座前，我與眷屬定往其所。若我不往，則為欺誑十方諸佛、世尊。此世界中，隨有是經流佈之處，當令其地無諸兵革及諸惡事，我今至誠十方佛前立深重誓。」即說咒曰：

「安仇呵(一)　登伽(二)　富羅那呵(三)　蛇咩呿(四)　呿呿(五)　婆呿(六)　[(口皮)/女]呿(口*皮)/女　居離那呿[(口

【現代漢語翻譯】 現代漢語譯本： （佛陀說）『常常樂於增長煩惱的眾生，（我）要破壞魔眾，建立佛法之幢，施予佛法之雨，使一切眾生脫離煩惱之苦，令不可計數無量的眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。無量諸佛以及諸菩薩，都來到這個世界，爲了破除眾生無量的惡業，延續三寶（佛、法、僧）的種子。我涅槃之後，所有的正法應當交付給你們，你們應當深心守護。如果有菩薩福德成就，像這樣的人也能擁護我的正法。如果有眾生，已經在諸佛那裡種下各種善根，這個人將來在佛法將要滅盡時，剩下的五十年裡，應當守護正法，信奉、敬重、接受、持守、讀誦、書寫、解釋其中的意義。這樣的法師，如果在都市、城鎮、村落，想要多多利益無量眾生，應當凈身沐浴，穿上新的好衣服，用香和花來莊嚴自己，在一個案臺上放置各種甘美的飲料，放在高座前面。你們那時如果不來聚集，爲了保護法師，遮擋各種惡事，聽受正法，自利利他，你們就是欺騙十方諸佛。』

那時，梵天對佛說：『世尊！凡是這部經典流傳的地方，無論是都市還是村落，我都會至誠地去擁護它。如果有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）想要宣說這部經典，應當凈身沐浴，穿上新的乾淨衣服，聚集香花乃至甘美的飲料，放在高座前面，我和我的眷屬一定會前往那裡。如果我不去，就是欺騙十方諸佛、世尊。在這個世界中，凡是有這部經典流傳的地方，我都會讓那裡沒有戰爭和各種惡事，我現在至誠地在十方佛前立下深重的誓言。』隨即說了咒語：

『安仇呵(一)，登伽(二)，富羅那呵(三)，蛇咩呿(四)，呿呿(五)，婆呿(六)，[(口*皮)/女]呿(口*皮)/女，居離那呿(口*皮)/女』

【English Translation】 English version: '(The Buddha said) 'Those beings who are always fond of increasing afflictions, (I) will destroy the demonic hordes, establish the banner of Dharma, bestow the rain of Dharma, so that all beings may be liberated from the suffering of afflictions, and cause countless immeasurable beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Immeasurable Buddhas and Bodhisattvas all come to this world to eradicate the immeasurable evil karma of beings and continue the seeds of the Three Jewels (Buddha, Dharma, Sangha). After my Nirvana, all the true Dharma should be entrusted to you, and you should deeply protect it. If there are Bodhisattvas who have accomplished merit and virtue, such beings can also protect my true Dharma. If there are beings who have already planted various good roots with the Buddhas, these people, in the last fifty years when the Dharma is about to perish, should protect the true Dharma, believe, respect, accept, uphold, recite, write, and explain its meaning. Such Dharma masters, if they wish to greatly benefit immeasurable beings in cities, towns, and villages, should purify themselves by bathing, put on new and good clothes, adorn themselves with incense and flowers, place various sweet drinks on a table, and place it in front of the high seat. If you do not gather at that time, to protect the Dharma masters, to shield them from all evil, to listen to the true Dharma, to benefit yourselves and others, then you are deceiving the Buddhas of the ten directions.'

At that time, Brahma said to the Buddha, 'World Honored One! Wherever this sutra is circulated, whether in cities or villages, I will sincerely protect it. If there are Bhikshus, Bhikshunis, Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who wish to expound this sutra, they should purify themselves by bathing, put on new and clean clothes, gather incense and flowers, and even sweet drinks, and place them in front of the high seat, and I and my retinue will surely go there. If I do not go, then I am deceiving the Buddhas and World Honored Ones of the ten directions. In this world, wherever this sutra is circulated, I will ensure that there will be no wars or evil events, and I now sincerely make a profound vow before the Buddhas of the ten directions.' Then he spoke the mantra:

'An Qiu He (1), Deng Jia (2), Fu Luo Na He (3), She Mie Qie (4), Qie Qie (5), Po Qie (6), [(口皮)/女] Qie [(口皮)/女] (7), Ju Li Na Qie [(口*皮)/女] (8)'

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皮)/女](八)　莎呵」

爾時，釋提桓因即說咒曰：

「呿[(口皮)/女]密(一)　摩奢密奢(二)　那羅呿(三)　阿牟若(四)　阿牟[(口皮)/女]呵(五)　阿呿吒(六)　阿呿(七)　阿伽呿時那休律口*仙　莎呵」

爾時，東方天王提頭賴吒，即說咒曰：

「頻頭阇那(一)　呿婆阇那(二)　羅牟呿(三)　叉娑羅(四)　富那呵(五)　阿末伽婆咤(六)　莎呵」

爾時，南方天王毗留勒叉，即說咒曰：

「郁呿那婆阇荼(一)　三牟陀斯若(二)　多哆周多(三)　婆邏那(口*皮)/女　婆邏阇(五)　莎呵」

爾時，西方天王毗留博叉，即說咒曰：

「阇路伽(一)　阿郁伽(二)　阿摩慕伽(三)　阿摩摩娑邏阇(四)　婆脾也牟阇(五)　莎呵」

爾時，北方天王毗沙門，即說咒曰：

「𩘌地離(一)　𩘌𩘌𩘌地離(二)　呿𩘌地離(三)　阿尼𩘌地離(四)　希力多𩘌地離(五)　娑竭邏希力多(六)　𩘌地離散究娑𩘌地離(七)　陀摩叉地𩘌地離(八)　莎呵」

爾時，十方諸佛贊梵釋四王等言：「善哉，善哉！汝等今真能護持正法。」

時梵釋四天王等，白佛言：

【現代漢語翻譯】 現代漢語譯本 『(口皮)/女』(八) 莎訶』

那時，釋提桓因（Śakra devānām indra，帝釋天）即說咒語道：

『呿(口皮)/女密(一) 摩奢密奢(二) 那羅呿(三) 阿牟若(四) 阿牟(口皮)/女呵(五) 阿呿吒(六) 阿呿(七) 阿伽呿時那休律(口仙)(八) 莎訶』

那時，東方天王提頭賴吒（Dhṛtarāṣṭra，持國天）即說咒語道：

『頻頭阇那(一) 呿婆阇那(二) 羅牟呿(三) 叉娑羅(四) 富那呵(五) 阿末伽婆咤(六) 莎訶』

那時，南方天王毗留勒叉（Virūḍhaka，增長天）即說咒語道：

『郁呿那婆阇荼(一) 三牟陀斯若(二) 多哆周多(三) 婆邏那(口皮)/女(四) 婆邏阇(五) 莎訶』

那時，西方天王毗留博叉（Virūpākṣa，廣目天）即說咒語道：

『阇路伽(一) 阿郁伽(二) 阿摩慕伽(三) 阿摩摩娑邏阇(四) 婆脾也牟阇(五) 莎訶』

那時，北方天王毗沙門（Vaiśravaṇa，多聞天）即說咒語道：

『𩘌地離(一) 𩘌𩘌𩘌地離(二) 呿𩘌地離(三) 阿尼𩘌地離(四) 希力多𩘌地離(五) 娑竭邏希力多(六) 𩘌地離散究娑𩘌地離(七) 陀摩叉地𩘌地離(八) 莎訶』

那時，十方諸佛讚歎梵天（Brahmā）、帝釋天（Śakra）和四大天王等說：『善哉，善哉！你們現在真能護持正法。』

這時，梵天、帝釋天和四大天王等，對佛說：

【English Translation】 English version 『(kṣa)/ṇ(a)』 (eight) svāhā』

At that time, Śakra devānām indra (Śakra, the lord of gods) then spoke the mantra:

『kṣa/ṇmi (one) maśamiśā (two) narākṣa (three) amojña (four) amo/ṇha (five) ākṣaṭa (six) ākṣa (seven) āgākṣa śināśiuli (eight) svāhā』

At that time, the Eastern Heavenly King Dhṛtarāṣṭra (Holder of the Nation) then spoke the mantra:

『pindojana (one) kṣabhājana (two) ramukṣa (three) kṣasara (four) punāha (five) amagabhāṭa (six) svāhā』

At that time, the Southern Heavenly King Virūḍhaka (Increaser) then spoke the mantra:

『utkṣanabhājāḍa (one) samudraśiṣṭa (two) tatācūta (three) bharāṇa/ṇ (four) bharāja (five) svāhā』

At that time, the Western Heavenly King Virūpākṣa (Wide-Eyed) then spoke the mantra:

『jaluka (one) āyuka (two) amamuka (three) amamasarāja (four) bhāpiyamuja (five) svāhā』

At that time, the Northern Heavenly King Vaiśravaṇa (All-Hearing) then spoke the mantra:

『hili (one) hilihilihili (two) kṣahili (three) anihili (four) hilitahili (five) sagarāhilitā (six) hili saṃkuhili (seven) dhamakṣahili (eight) svāhā』

At that time, the Buddhas of the ten directions praised Brahmā, Śakra, and the Four Heavenly Kings, saying: 『Excellent, excellent! You are now truly able to uphold the Dharma.』

Then, Brahmā, Śakra, and the Four Heavenly Kings said to the Buddha:

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「世尊！我等隨是經典流佈之處，要當至心護持。」

十方諸佛及諸菩薩，同共贊言：「善哉，善哉！毗沙門等！汝能真實護持正法。」

爾時，娑婆世界有萬二千大鬼將軍護此世界，復有四萬四千小將成就大力及大功德，同音而言：「世尊！我等亦當于未來世，隨有是經流佈之處，我則隨護。若說法時我亦當往，有聽法者，當爲壞其種種魔業護說法者，令得增長一切善法。當勸諸王大臣長者，施其衣食種種資生所須之物，亦令其土無有兵革寇難之事及惡風雨。若我虛妄，則誑十方無量諸佛。」

爾時，娑婆世界有一菩薩，名曰疑心，白釋迦牟尼佛言：「世尊！此娑婆世界，有百億魔不？如其有者悉來集不？」

佛言：「一切都集。」

「世尊！若都集者，有信心不？」

佛言：「善男子！皆有信心，唯除波旬眷屬千人，當於未來破壞我法常求過罪。是魔波旬及其眷屬破壞三寶。何以故？皆是過去惡因緣故，過去不種善根因緣。善男子！我法滅時，是魔波旬及與眷屬，于如是法乃得信心，種菩提子修菩薩道，乃至得阿耨多羅三藐三菩提。」

爾時，會中有一魔天，名曰太白，已於無量諸如來所成就功德，所有信根無能傾動，奉敬三寶，已於諸佛得受阿耨多羅三藐三菩提記

【現代漢語翻譯】 現代漢語譯本： 『世尊！我們無論在何處見到這部經典流傳，都應當全心全意地守護它。』 十方諸佛以及諸菩薩，一同讚歎道：『太好了，太好了！毗沙門（Vaisravana，四大天王之一，北方守護神）等！你們能夠真實地守護正法。』 當時，娑婆世界有一萬二千位大鬼將軍護衛這個世界，還有四萬四千位小將，他們都具有強大的力量和功德，一同說道：『世尊！我們也將在未來世，無論這部經典流傳到哪裡，我們都會隨之守護。如果有人說法，我們也會前往，對於聽法的人，我們會摧毀他們的各種魔障，保護說法的人，使他們增長一切善法。我們會勸說諸王、大臣、長者，佈施衣食以及各種生活所需的物品，也使他們的國土沒有戰爭、盜賊的災難以及惡劣的風雨。如果我們說謊，就等於欺騙十方無量諸佛。』 當時，娑婆世界有一位菩薩，名叫疑心，他向釋迦牟尼佛問道：『世尊！這個娑婆世界，有百億魔嗎？如果真的有，他們都會聚集在這裡嗎？』 佛陀回答說：『全部都會聚集。』 『世尊！如果全部都聚集，他們會有信心嗎？』 佛陀說：『善男子！他們都有信心，唯獨波旬（Mara，魔王）的眷屬一千人，他們會在未來破壞我的佛法，常常尋找過失。這個魔王波旬和他的眷屬會破壞佛法僧三寶。為什麼呢？因為他們過去有惡的因緣，過去沒有種下善根的因緣。善男子！當我的佛法衰滅時，這個魔王波旬和他的眷屬，反而會對這樣的佛法產生信心，種下菩提的種子，修行菩薩道，乃至最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 當時，會中有一位魔天，名叫太白，他已經在無量諸如來那裡成就了功德，他的信根堅定不移，恭敬三寶，已經在諸佛那裡得到了阿耨多羅三藐三菩提的授記。

【English Translation】 English version: 'World Honored One! Wherever these scriptures are circulated, we shall wholeheartedly protect them.' The Buddhas of the ten directions and all the Bodhisattvas together praised, 'Excellent, excellent! Vaisravana (one of the Four Heavenly Kings, guardian of the north) and others! You are truly able to protect the Dharma.' At that time, in the Saha world, there were twelve thousand great demon generals protecting this world, and forty-four thousand lesser generals, all possessing great power and merit, who spoke in unison, 'World Honored One! We will also, in the future, wherever these scriptures are circulated, follow and protect them. If there is a Dharma talk, we will also go, and for those who listen to the Dharma, we will destroy their various demonic obstacles, protect the Dharma speakers, and enable them to increase all good dharmas. We will encourage kings, ministers, and elders to give clothing, food, and all kinds of necessities, and also ensure that their lands are free from war, banditry, and severe storms. If we are false, then we deceive the countless Buddhas of the ten directions.' At that time, in the Saha world, there was a Bodhisattva named Doubtful Mind, who asked Shakyamuni Buddha, 'World Honored One! In this Saha world, are there a hundred billion demons? If there are, will they all gather here?' The Buddha replied, 'They will all gather.' 'World Honored One! If they all gather, will they have faith?' The Buddha said, 'Good man! They all have faith, except for the thousand members of Mara's (the demon king) retinue, who will destroy my Dharma in the future, constantly seeking faults. This Mara and his retinue will destroy the Triple Gem. Why? Because they have past evil karmic causes, and in the past, they did not plant the causes of good roots. Good man! When my Dharma declines, this Mara and his retinue will instead develop faith in such Dharma, plant the seeds of Bodhi, cultivate the Bodhisattva path, and eventually attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, in the assembly, there was a demon deva named Tai Bai, who had already accomplished merits in the presence of countless Tathagatas, whose roots of faith were unshakable, who revered the Triple Gem, and who had already received the prediction of Anuttara-samyak-sambodhi from the Buddhas.

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，現仙人像，從坐而起長跪合掌，以大音聲遍諸佛土，而白佛言：「世尊！釋迦如來本願因緣，生憐愍故，於此具足五滓世界謗法眾中，得成阿耨多羅三藐三菩提，以憐愍故，說三乘法脫三惡道。復為無量無邊菩薩，說無生忍，不斷十方諸佛種性。是故我當於未來世至心擁護，令釋迦法久住不滅，令諸魔眾不得其便，我終不壞如來正法。若無持者佛法則滅，若諸四眾無說聽者法則衰滅。若未來世善男子、善女人，修立三業紹三寶性，為壞三界諸惡煩惱，修行正道，能壞眾生三惡道苦，一切魔眾無能為也。唯愿十方無量諸佛，施我功德、智慧二力，我欲誦咒，為壞一切惡魔眷屬。」

時十方佛同共贊言：「善哉，善哉！」

時，太白魔即說咒曰：

「阿摩犁(一)　阿漢呿咩(二)　阿阇婆(口*皮)/女　阿阇婆婆(四)　阿阇婆婆(五)　牟羅娑犁(六)　脾也呿娑口*仙　阇摩娑犁(八)　呵呵(九)　呵呵(十)　呵呵(十一)　伽羅娑吒(十二)　阇囊卻伽(十三)　若蛇卻伽(十四)　比若蛇娑呿伽(十五)　阿牟叉邏(十六)　叉叉(十七)　叉叉(十八)　叉叉(十九)　牟邏婆呵呿迦(二十)　莎呿若(二十一)　莎波利婆多(二十二)　牟邏(二十三)　

【現代漢語翻譯】 現代漢語譯本：這時，出現了一位仙人的形象，他從座位上起身，長跪合掌，用洪亮的聲音遍佈各個佛土，對佛說：『世尊！釋迦如來（Sakyamuni Tathagata）本著往昔的願力因緣，生起憐憫之心，在這充滿五濁的世間，在誹謗佛法的眾生中，成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因為憐憫的緣故，宣說了三乘佛法，使眾生脫離三惡道。又為無量無邊的菩薩，宣說了無生法忍（anutpattika-dharma-ksanti），使他們不斷絕十方諸佛的種性。因此，我應當在未來世，至誠地擁護佛法，使釋迦牟尼佛的教法長久住世而不滅，使一切魔眾無法得逞，我終究不會破壞如來的正法。如果沒有受持佛法的人，佛法就會滅亡；如果四眾弟子沒有說法和聽法的人，佛法就會衰敗。如果未來世有善男子、善女人，修持身口意三業，繼承三寶的法性，爲了摧毀三界中的各種惡煩惱，修行正道，能夠摧毀眾生的三惡道之苦，那麼一切魔眾都無法對他們構成威脅。唯愿十方無量諸佛，賜予我功德和智慧兩種力量，我想要誦持咒語，摧毀一切惡魔的眷屬。』 這時，十方諸佛一同讚歎說：『善哉，善哉！』 這時，太白魔（Taibai Demon）即說咒語道： 『阿摩犁(amali)（一），阿漢呿咩(ahan-kheme)（二），阿阇婆(口*皮)/女（三），阿阇婆婆(ajabha-bha)（四），阿阇婆婆(ajabha-bha)（五），牟羅娑犁(mura-sali)（六），脾也呿娑口*仙（七），阇摩娑犁(jama-sali)（八），呵呵(haha)（九），呵呵(haha)（十），呵呵(haha)（十一），伽羅娑吒(gara-sata)（十二），阇囊卻伽(janan-kyoga)（十三），若蛇卻伽(yosa-kyoga)（十四），比若蛇娑呿伽(biyosa-sakya-ga)（十五），阿牟叉邏(amuksa-ra)（十六），叉叉(ksha-ksha)（十七），叉叉(ksha-ksha)（十八），叉叉(ksha-ksha)（十九），牟邏婆呵呿迦(mura-baha-kya-ka)（二十），莎呿若(sakya-ra)（二十一），莎波利婆多(saparibha-ta)（二十二），牟邏(mura)（二十三）。』

【English Translation】 English version: Then, an image of a celestial being appeared, rising from his seat, kneeling with palms together, and with a great voice pervading all Buddha lands, he said to the Buddha: 'World Honored One! Sakyamuni Tathagata, due to his original vows and compassionate causes, out of pity, in this world of five turbidities, among beings who slander the Dharma, attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Out of compassion, he preached the Three Vehicles of Dharma, liberating beings from the three evil paths. Furthermore, for countless Bodhisattvas, he preached the forbearance of non-origination (anutpattika-dharma-ksanti), ensuring that the lineage of Buddhas in the ten directions is not severed. Therefore, I shall, in the future, wholeheartedly protect the Dharma, ensuring that the teachings of Sakyamuni Buddha endure and do not perish, so that all demons cannot take advantage. I will never destroy the Tathagata's true Dharma. If there are no upholders of the Dharma, the Dharma will perish; if the four assemblies have no speakers and listeners, the Dharma will decline. If in the future, good men and good women cultivate the three karmas of body, speech, and mind, inherit the nature of the Three Jewels, in order to destroy the evil afflictions of the three realms, practice the right path, and are able to destroy the suffering of the three evil paths for sentient beings, then all demons will be unable to harm them. I beseech the countless Buddhas of the ten directions to grant me the two powers of merit and wisdom. I wish to recite a mantra to destroy all the retinues of evil demons.' At that time, the Buddhas of the ten directions together praised, saying: 'Excellent, excellent!' Then, the Taibai Demon (Taibai Demon) immediately spoke the mantra, saying: 'Amali (one), Ahan-kheme (two), Ajabha (three), Ajabha-bha (four), Ajabha-bha (five), Mura-sali (six), Piya-khasa (seven), Jama-sali (eight), Haha (nine), Haha (ten), Haha (eleven), Gara-sata (twelve), Janan-kyoga (thirteen), Yosa-kyoga (fourteen), Biyosa-sakya-ga (fifteen), Amuksa-ra (sixteen), Ksha-ksha (seventeen), Ksha-ksha (eighteen), Ksha-ksha (nineteen), Mura-baha-kya-ka (twenty), Sakya-ra (twenty-one), Saparibha-ta (twenty-two), Mura (twenty-three).'

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阿若若(二十四)　戰陀修利蛇若若(二十五)　婆提若若(二十六)　那婆呵若若(二十七)　呿邏叉若若(二十八)　那波邏若若(二十九)　復多拘知若若(三十)　多哆多若若(三十一)　薩菩婆比若若(三十二)　邏提悉多若若(三十三)　遮居邏摩頻婆多叉婆(三十四)　叉摩摩(三十五)　叉波若(三十六)　差比多(三十七)　摩羅比沙蛇(三十八)　莎呵」

說是咒時，地六種動，一切魔眾心生怖畏；一切天人，乃至迦羅富單那皆離怖畏，得不退轉菩提之心。

爾時，魔王問堅意言：「善男子！是太白魔王從何處來？有何等力？而能破壞一切魔眾及諸黑業，增長瞿曇斷滅之法？我今睹見心欲變吐，四方皆闇身心苦痛，而彼見之甘樂愛著，唯愿憐愍為我說之。」

堅意菩薩言：「波旬！皆是一切諸佛威神，令是太白有如是力，以是力故壞諸魔眾，增長如來無上正法。是太白菩薩所有德力，乃至人天無能壞者。波旬！汝於三寶宜應生信發菩提心，遠離一切身口意惡。」

波旬言：「大士！我今方欲造成種種身口意惡，實不能發菩提之心。」

大方等大集經寶幢分中曠野鬼品第十二

爾時，曠野菩薩即現鬼身，散脂菩薩即現鹿身，慧炬菩薩現獼猴身，離愛菩薩現羖

【現代漢語翻譯】 現代漢語譯本 阿若若（二十四），戰陀修利蛇若若（二十五），婆提若若（二十六），那婆呵若若（二十七），呿邏叉若若（二十八），那波邏若若（二十九），復多拘知若若（三十），多哆多若若（三十一），薩菩婆比若若（三十二），邏提悉多若若（三十三），遮居邏摩頻婆多叉婆（三十四），叉摩摩（三十五），叉波若（三十六），差比多（三十七），摩羅比沙蛇（三十八），莎呵。

當唸誦這個咒語時，大地發生六種震動，所有的魔眾都心生恐懼；一切天人，乃至迦羅富單那（一種惡鬼）都遠離了恐懼，獲得了不退轉的菩提之心。

這時，魔王問堅意菩薩說：『善男子！這個太白魔王是從哪裡來的？他有什麼樣的力量？竟然能夠破壞所有的魔眾和各種黑業，增長瞿曇（釋迦牟尼佛）的斷滅之法？我現在看到他，心中感到噁心想吐，四方一片黑暗，身心都感到痛苦，而他卻對此感到甘甜快樂，希望您能慈悲地為我解釋一下。』

堅意菩薩說：『波旬（魔王的名字）！這都是一切諸佛的威神之力，使得這個太白魔王有這樣的力量，因為這個力量，他才能破壞所有的魔眾，增長如來無上的正法。這個太白菩薩所擁有的德行和力量，乃至人天都無法破壞。波旬！你應該對三寶（佛、法、僧）生起信心，發起菩提心，遠離一切身口意的惡行。』

波旬說：『大士！我現在正想造作各種身口意的惡行，實在無法發起菩提之心。』

《大方等大集經》寶幢分中曠野鬼品第十二

這時，曠野菩薩立即顯現鬼身，散脂菩薩立即顯現鹿身，慧炬菩薩顯現獼猴身，離愛菩薩顯現羖羊身。

【English Translation】 English version A ruo ruo (24), Zhan tuo xiu li she ruo ruo (25), Po ti ruo ruo (26), Na po he ruo ruo (27), Qie luo cha ruo ruo (28), Na bo luo ruo ruo (29), Fu duo ju zhi ruo ruo (30), Duo duo duo ruo ruo (31), Sa pu po bi ruo ruo (32), Luo ti xi duo ruo ruo (33), Zhe ju luo mo pin po duo cha po (34), Cha mo mo (35), Cha bo ruo (36), Cha bi duo (37), Mo luo bi sha she (38), Suo he.

When this mantra was recited, the earth shook in six ways, and all the demons felt fear in their hearts; all the gods and humans, even the Kalaputana (a type of evil ghost), were freed from fear and attained the unretreating Bodhi mind.

At that time, the demon king asked the Bodhisattva Firm Intent, 'Good man! Where did this Great White Demon King come from? What kind of power does he possess? He is able to destroy all the demons and all the black karma, and increase the Dharma of extinction of Gautama (Shakyamuni Buddha)? Now, when I see him, I feel nauseous and want to vomit, darkness surrounds me, and my body and mind are in pain, but he finds it sweet and delightful. I beg you to have compassion and explain it to me.'

The Bodhisattva Firm Intent said, 'Papiyas (name of the demon king)! All of this is due to the majestic power of all the Buddhas, which gives this Great White Demon King such power. Because of this power, he can destroy all the demons and increase the unsurpassed righteous Dharma of the Tathagata. The virtue and power possessed by this Great White Bodhisattva cannot be destroyed even by gods and humans. Papiyas! You should have faith in the Three Jewels (Buddha, Dharma, Sangha), generate the Bodhi mind, and stay away from all evil deeds of body, speech, and mind.'

Papiyas said, 'Great Bodhisattva! I am now about to create all kinds of evil deeds of body, speech, and mind, and I am truly unable to generate the Bodhi mind.'

The Great Vaipulya Mahasamnipata Sutra, Chapter on the Wilderness Ghost in the Banner of Jewels Section, Twelfth.

At that time, the Wilderness Bodhisattva immediately manifested a ghost body, the Samjñā Bodhisattva immediately manifested a deer body, the Torch of Wisdom Bodhisattva manifested a monkey body, and the Detached from Love Bodhisattva manifested a ram body.

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羊身，盡漏菩薩現鵝王身，如是五百諸菩薩等各各現受種種諸身。其身悉出大香光明，一一菩薩手執燈明，為欲供養十方諸佛。

爾時，疑心菩薩至心觀察是五百人，即知悉是菩薩大士，語曠野鬼言：「善男子！汝等何故現如是身供養諸佛？」

曠野鬼言：「善男子！往古過去九十一劫，有佛、世尊，號毗婆尸如來、應、正遍知、明行足、善逝、世間解、無上士調御、丈夫、天人師、佛、世尊。我于爾時，與如是等同一父母共為兄弟，受持五戒勤修精進，聰明智慧心樂善法，種種供具供養彼佛。既供養已，皆發阿耨多羅三藐三菩提心，為欲調伏一切眾生；尸棄、毗舍浮、鳩留孫佛，亦復如是，皆供養已。散脂大士于彼佛前立大誓願：『愿我來世以鬼神身教化眾生，若有弊惡惡鬼眾生，我當演說三乘之法而調伏之，乃至無量恒河沙等惡鬼惡獸悉令調伏，然後乃當成就阿耨多羅三藐三菩提。』亦有一萬二千大鬼，於此世界發大誓願調伏眾生。爾時，我復發大誓願：『若有惡鬼，欲壞如來如是正法，我當治之。』是故我受如是鬼身。『若有惡鬼，能殺眾生，令其心亂，噁心殺害，深著邪見，能令剎利、婆羅門、毗舍、首陀亂心作惡，於國土中移轉日月，錯易年歲使國荒亂，寒暑失所變改時節，降惡風雨穀米不登

【現代漢語翻譯】 現代漢語譯本：有的菩薩化現為羊身，有的菩薩化現為鵝王身，像這樣五百位菩薩各自顯現接受各種不同的身體。他們的身體都散發出巨大的香氣和光明，每一位菩薩手中都拿著燈火，爲了供養十方諸佛。 當時，疑心菩薩仔細觀察這五百人，立刻知道他們都是菩薩大士，於是對曠野鬼說：『善男子！你們為何顯現這樣的身體來供養諸佛呢？』 曠野鬼回答說：『善男子！在過去九十一劫之前，有一位佛、世尊，名為毗婆尸如來（Vipasyin，過去七佛之一）、應、正遍知、明行足、善逝、世間解、無上士調御、丈夫、天人師、佛、世尊。那時，我和這些人是同一父母所生的兄弟，我們受持五戒，勤奮修行，聰明智慧，內心喜愛善法，用各種供品供養那位佛。供養完畢后，我們都發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），爲了調伏一切眾生。尸棄佛（Sikhin，過去七佛之一）、毗舍浮佛（Visvabhu，過去七佛之一）、鳩留孫佛（Krakucchanda，過去七佛之一），也是如此，都供養完畢后。散脂大士（Samjnaka，護法神）在那位佛前立下大誓願：『愿我來世以鬼神之身教化眾生，如果有邪惡的鬼眾生，我將為他們演說三乘之法（Triyana，聲聞乘、緣覺乘、菩薩乘）來調伏他們，乃至無量恒河沙數般的惡鬼惡獸，都讓他們得到調伏，然後我才成就阿耨多羅三藐三菩提。』也有一萬二千大鬼，在這個世界發下大誓願要調伏眾生。當時，我也發下大誓願：『如果有惡鬼，想要破壞如來這樣的正法，我將懲治他們。』因此我才接受這樣的鬼身。『如果有惡鬼，能夠殺害眾生，使他們心神混亂，噁心殺害，深深執著于邪見，能夠使剎利（Ksatriya，統治階級）、婆羅門（Brahmana，祭司階級）、毗舍（Vaisya，商人階級）、首陀（Sudra，奴隸階級）心神混亂而作惡，在國土中轉移日月，顛倒年歲，使國家荒亂，寒暑失調，改變時節，降下惡風雨，導致穀物歉收。

【English Translation】 English version: Some Bodhisattvas manifested as sheep bodies, some Bodhisattvas manifested as goose king bodies, and like this, five hundred Bodhisattvas each manifested and received various different bodies. Their bodies all emitted great fragrance and light, and each Bodhisattva held a lamp in their hand, in order to make offerings to the Buddhas of the ten directions. At that time, the Bodhisattva Doubtful Mind carefully observed these five hundred people, and immediately knew that they were all great Bodhisattvas. So he said to the Wild Ghost: 'Good men! Why do you manifest such bodies to make offerings to the Buddhas?' The Wild Ghost replied: 'Good men! In the past, ninety-one kalpas ago, there was a Buddha, a World Honored One, named Vipasyin Tathagata (Vipasyin, one of the past seven Buddhas), Arhat, Samyak-sambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta devamanusyanam, Buddha, Bhagavan. At that time, I and these people were brothers born of the same parents. We upheld the five precepts, diligently practiced, were intelligent and wise, and our hearts loved good dharma. We used various offerings to make offerings to that Buddha. After making offerings, we all generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), in order to subdue all sentient beings. The Buddhas Sikhin (one of the past seven Buddhas), Visvabhu (one of the past seven Buddhas), and Krakucchanda (one of the past seven Buddhas) were also like this, all having made offerings. The great Samjnaka (a guardian deity) made a great vow before that Buddha: 'May I in the future use the body of a ghost to teach sentient beings. If there are evil ghost beings, I will expound the Dharma of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to subdue them, and even countless evil ghosts and beasts like the sands of the Ganges River, I will cause them to be subdued, and then I will achieve Anuttara-samyak-sambodhi.' There were also twelve thousand great ghosts who made great vows in this world to subdue sentient beings. At that time, I also made a great vow: 'If there are evil ghosts who want to destroy the Tathagata's true Dharma, I will punish them.' Therefore, I received this ghost body. 'If there are evil ghosts who can kill sentient beings, causing their minds to be confused, killing with evil intent, deeply attached to wrong views, able to cause the Ksatriyas (ruling class), Brahmins (priestly class), Vaisyas (merchant class), and Sudras (slave class) to have confused minds and do evil, to move the sun and moon in the country, to reverse the years, causing the country to be desolate, the cold and heat to be out of balance, changing the seasons, bringing down evil wind and rain, leading to poor harvests.

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，及壞一切樹木果子。愿我悉能調伏教化令住三乘，我亦不害奪其命根，同其受身，與共軟語言談戲笑，以三乘法而教化之令離惡道。』若有眾生遠離善法，行身口意不善之業，舍是身已生三惡道，或有雜作善惡諸業，是人捨命則受鬼身。是故爾時，惡鬼滋多善鬼鮮少。是故我欲調伏惡鬼現受是身，亦令剎利、婆羅門、毗舍、首陀遠離噁心。

「善男子！有金剛槌咒，以是咒力，一切惡鬼于彼四姓不能為惡。善男子！若有都邑城村聚落有是咒處，一切惡鬼無能為也。是處眾生皆修慈心，遠離一切不善之事，惡病、惡雨、亢旱、斗諍。乃至鳥獸皆生善心，遠離一切諸惡怖畏。我今於此十方佛前發大誓願欲說是咒。」

爾時，釋迦如來告曠野鬼：「善男子！十方諸佛今已施汝神通之力，便可說之。」

時曠野鬼即起，合掌而說咒曰：

「豆摩(一)　豆摩(二)　陀摩(三)　陀摩(四)　豆摩(五)　豆摩(六)　那那羅(七)　尼羅(八)　尼羅(九)　究吒尼(十)　究吒尼(十一)　摩訶究吒尼(十二)　吒吒吒株(十三)　摩訶吒吒吒(十四)　阿娑婆(十五)　阿比(十六)　利尼(十七)　利尼(十八)　摩訶利尼利尼(十九)　利彌(二十)　利彌(二十一)　利彌(二十二)

【現代漢語翻譯】 現代漢語譯本 『並且破壞一切樹木果實。我願都能調伏教化他們，讓他們安住於三乘（聲聞乘、緣覺乘、菩薩乘），我也不傷害奪取他們的生命，與他們一同受生，用溫和的語言與他們談笑嬉戲，用三乘佛法教化他們，使他們遠離惡道。』如果有眾生遠離善法，身口意行不善之業，捨棄此身之後會墮入三惡道，或者有的人善惡業夾雜，這樣的人捨命後會受鬼身。因此，那時惡鬼增多，善鬼稀少。所以我想要調伏這些惡鬼，現在就受這個鬼身，也讓剎帝利（武士階級）、婆羅門（祭司階級）、毗舍（商人階級）、首陀（奴隸階級）遠離噁心。 『善男子！有一個金剛槌咒，憑藉這個咒的力量，一切惡鬼都不能對這四種姓的人作惡。善男子！如果都城、村莊、聚落有這個咒的地方，一切惡鬼都不能在那裡作惡。那裡的眾生都會修習慈心，遠離一切不善之事，沒有惡病、惡雨、旱災、爭鬥。甚至鳥獸都會生起善心，遠離一切諸惡怖畏。我現在於此十方諸佛面前發大誓願，想要宣說這個咒語。』 這時，釋迦如來告訴曠野鬼：『善男子！十方諸佛現在已經賜予你神通之力，你可以宣說了。』 當時，曠野鬼立即起身，合掌說道咒語： 『豆摩(一) 豆摩(二) 陀摩(三) 陀摩(四) 豆摩(五) 豆摩(六) 那那羅(七) 尼羅(八) 尼羅(九) 究吒尼(十) 究吒尼(十一) 摩訶究吒尼(十二) 吒吒吒株(十三) 摩訶吒吒吒(十四) 阿娑婆(十五) 阿比(十六) 利尼(十七) 利尼(十八) 摩訶利尼利尼(十九) 利彌(二十) 利彌(二十一) 利彌(二十二)』

【English Translation】 English version 'and destroy all trees and fruits. I wish to be able to subdue and teach them, to make them dwell in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and I will not harm or take their lives. I will share their existence, talk and laugh with them using gentle words, and teach them with the Three Vehicles of Dharma, so that they may leave the evil paths.' If there are sentient beings who turn away from good Dharma, and engage in unwholesome actions of body, speech, and mind, after abandoning this body, they will be born into the three evil realms. Or, some may mix good and bad karma, and such people, after death, will receive a ghost body. Therefore, at that time, evil ghosts will increase, and good ghosts will be few. Therefore, I wish to subdue these evil ghosts, and now take on this ghost body, and also cause the Kṣatriyas (warrior class), Brahmins (priest class), Vaiśyas (merchant class), and Śūdras (laborer class) to abandon their evil minds. 'Good man! There is a Vajra Pestle Mantra, and with the power of this mantra, all evil ghosts will not be able to do evil to these four castes. Good man! If there is a city, town, village, or settlement where this mantra is present, all evil ghosts will not be able to do evil there. The sentient beings there will all cultivate loving-kindness, and stay away from all unwholesome things, and there will be no evil diseases, evil rains, droughts, or conflicts. Even birds and beasts will generate good minds, and stay away from all evil fears. Now, in front of all the Buddhas of the ten directions, I make a great vow to proclaim this mantra.' At that time, Śākyamuni Tathāgata said to the Wilderness Ghost: 'Good man! The Buddhas of the ten directions have now bestowed upon you the power of supernatural abilities, you may proclaim it.' Then, the Wilderness Ghost immediately arose, joined his palms, and spoke the mantra: 'Doma (1) Doma (2) Dhama (3) Dhama (4) Doma (5) Doma (6) Nanara (7) Nila (8) Nila (9) Kuṭani (10) Kuṭani (11) Mahakuṭani (12) Ṭaṭaṭa-jhu (13) Mahataṭaṭa (14) Asava (15) Abi (16) Rini (17) Rini (18) Maharini-rini (19) Rimi (20) Rimi (21) Rimi (22)'

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陀利蓰(二十三)　摩訶利蓰(二十四)　首流首流(二十五)　摩訶首流首流(二十六)　首流多(二十七)　摩訶首流首流(二十八)　郁究摩(二十九)　仇摩(三十)　仇摩(三十一)　仇摩那(三十二)　利彌(三十三)　利彌(三十四)　希利(三十五)希利(三十六)　希利(三十七)　希利(三十八)　希利(三十九)　希利(四十)　希利(四十一)　希利(四十二)　希利(四十三)　希利(四十四)　希利(四十五)　希利(四十六)　尼彌(四十七)　尼彌(四十八)　希尼(四十九)　希尼(五十)　牟尼(五十一)　牟尼(五十二)　牟提尼(五十三)　娑邏娑邏娑邏吒(五十四)　路迦那利也(五十五)　祇儜(五十六)　祇儜(五十七)　時儜力沙婆(五十八)　時那(五十九)　時那(六十)　時那邏沙婆(六十一)　莎呵

「世尊！隨有國土誦此咒處，彼諸惡鬼雖聞是咒，于諸眾生猶懷噁心兇暴難伏，不受法教不起慈心者，我為是等諸惡鬼故，更說此咒以調伏之。

「阿車(一)　阿車(二)　牟尼(三)　牟尼(四)　尼休休(五)　牟尼(六)　牟尼(七)　摩那邏沙婆(八)　休休(九)　阿尼羅那荼(十)　阿多但荼(十一)　阿多阿提(十二)　流咤

【現代漢語翻譯】 現代漢語譯本 陀利蓰(Tuólìxǐ)（二十三） 摩訶利蓰(Móhēlìxǐ)（二十四） 首流首流(Shǒuliúshǒuliú)（二十五） 摩訶首流首流(Móhēshǒuliúshǒuliú)（二十六） 首流多(Shǒuliúduō)（二十七） 摩訶首流首流(Móhēshǒuliúshǒuliú)（二十八） 郁究摩(Yùjiūmó)（二十九） 仇摩(Chóumó)（三十） 仇摩(Chóumó)（三十一） 仇摩那(Chóumónà)（三十二） 利彌(Lìmí)（三十三） 利彌(Lìmí)（三十四） 希利(Xīlì)（三十五）希利(Xīlì)（三十六） 希利(Xīlì)（三十七） 希利(Xīlì)（三十八） 希利(Xīlì)（三十九） 希利(Xīlì)（四十） 希利(Xīlì)（四十一） 希利(Xīlì)（四十二） 希利(Xīlì)（四十三） 希利(Xīlì)（四十四） 希利(Xīlì)（四十五） 希利(Xīlì)（四十六） 尼彌(Nímí)（四十七） 尼彌(Nímí)（四十八） 希尼(Xīnī)（四十九） 希尼(Xīnī)（五十） 牟尼(Móuní)（五十一） 牟尼(Móuní)（五十二） 牟提尼(Móutínī)（五十三） 娑邏娑邏娑邏吒(Suōluósuōluósuōluózhà)（五十四） 路迦那利也(Lùjiānàlìyě)（五十五） 祇儜(Qínìng)（五十六） 祇儜(Qínìng)（五十七） 時儜力沙婆(Shínìnglìshābó)（五十八） 時那(Shínà)（五十九） 時那(Shínà)（六十） 時那邏沙婆(Shínàluóshābó)（六十一） 莎呵(Suōhā)

『世尊！無論哪個國土誦持此咒，那些惡鬼即使聽聞此咒，對於眾生仍然懷有惡意，兇暴難以馴服，不接受佛法教誨，不生起慈悲之心，我爲了這些惡鬼的緣故，再次宣說此咒來調伏他們。』

『阿車(Āchē)（一） 阿車(Āchē)（二） 牟尼(Móuní)（三） 牟尼(Móuní)（四） 尼休休(Níxiūxiū)（五） 牟尼(Móuní)（六） 牟尼(Móuní)（七） 摩那邏沙婆(Mónàluóshābó)（八） 休休(Xiūxiū)（九） 阿尼羅那荼(Āníluónàtú)（十） 阿多但荼(Āduōdāntú)（十一） 阿多阿提(Āduōātí)（十二） 流咤(Liúzhà)』

【English Translation】 English version Toli-shi (23), Maha-li-shi (24), Shuliu-shuliu (25), Maha-shuliu-shuliu (26), Shuliu-duo (27), Maha-shuliu-shuliu (28), Yu-jiu-mo (29), Chou-mo (30), Chou-mo (31), Chou-mo-na (32), Li-mi (33), Li-mi (34), Xi-li (35), Xi-li (36), Xi-li (37), Xi-li (38), Xi-li (39), Xi-li (40), Xi-li (41), Xi-li (42), Xi-li (43), Xi-li (44), Xi-li (45), Xi-li (46), Ni-mi (47), Ni-mi (48), Xi-ni (49), Xi-ni (50), Muni (51), Muni (52), Muti-ni (53), Suo-luo-suo-luo-suo-luo-zha (54), Lu-jia-na-li-ye (55), Qi-ning (56), Qi-ning (57), Shi-ning-li-sha-po (58), Shi-na (59), Shi-na (60), Shi-na-luo-sha-po (61), Svaha.

'World Honored One! In any country where this mantra is recited, even if those evil spirits hear this mantra, they still harbor evil intentions towards sentient beings, are violent and difficult to subdue, do not accept the teachings of the Dharma, and do not generate compassion. For the sake of these evil spirits, I will further speak this mantra to subdue them.'

'A-che (1), A-che (2), Muni (3), Muni (4), Ni-xiu-xiu (5), Muni (6), Muni (7), Mana-luo-sha-po (8), Xiu-xiu (9), A-ni-luo-na-tu (10), A-duo-dan-tu (11), A-duo-a-ti (12), Liu-zha.'

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(十三)　希尼(十四)　希尼(十五)　希利(十六)　希利(十七)　希利(十八)　希利(十九)　希利(二十)　希利(二十一)　希利(二十二)　希利(二十三)　郁仇摩(二十四)　仇摩(二十五)　仇摩(二十六)　仇摩(二十七)　希梨(二十八)　希梨(二十九)　希梨(三十)　尼利(三十一)　尼利(三十二)　摩訶尼梨(三十三)　三牟陀呼呿(三十四)　阿吒(三十五)　阿吒(三十六)　阿吒(三十七)　陀羅咩呿(三十八)　叉[(口皮)/女]呿(三十九)　叉[(口皮)/女]呿(四十)　卑利癡比(四十一)　阿波(四十二)　泯阇(四十三)　婆由(四十四)　阿迦奢(四十五)　啅啅啅(四十六)　究脾(四十七)　婆窮脾(四十八)　阿叉窮脾(四十九)　視靴窮脾(五十)　薩多伽窮脾(五十一)　邏阇窮脾(五十二)　薩多兜窮脾(五十三)　莎呵」

大方等大集經寶幢分中還本品第十三

於是，十方無量諸佛各各欲還本佛世界。其地即時六種震動，上虛空中雨種種華，微妙伎樂不鼓自鳴，種種諸香而以供養。一切大眾，悉共合掌禮敬諸佛。

爾時，梵天白月香佛言：「世尊！是誰神力成幾福德，于未來世能信受持、讀誦、書寫如是經典？

【現代漢語翻譯】 現代漢語譯本 （十三）希尼（Hini）（十四）希尼（Hini）（十五）希利（Hili）（十六）希利（Hili）（十七）希利（Hili）（十八）希利（Hili）（十九）希利（Hili）（二十）希利（Hili）（二十一）希利（Hili）（二十二）希利（Hili）（二十三）郁仇摩（Yuchoumo）（二十四）仇摩（Choumo）（二十五）仇摩（Choumo）（二十六）仇摩（Choumo）（二十七）希梨（Hili）（二十八）希梨（Hili）（二十九）希梨（Hili）（三十）尼利（Nili）（三十一）尼利（Nili）（三十二）摩訶尼梨（Mahanili）（三十三）三牟陀呼呿（Sanmudahuqie）（三十四）阿吒（Azhai）（三十五）阿吒（Azhai）（三十六）阿吒（Azhai）（三十七）陀羅咩呿（Tuoluomeiqie）（三十八）叉[(口皮)/女]呿（Cha[koupi/nv]qie）（三十九）叉[(口皮)/女]呿（Cha[koupi/nv]qie）（四十）卑利癡比（Bilichibi）（四十一）阿波（Abo）（四十二）泯阇（Minzha）（四十三）婆由（Poyou）（四十四）阿迦奢（Ajiashe）（四十五）啅啅啅（Zhuozhuozhuo）（四十六）究脾（Jiupi）（四十七）婆窮脾（Poqiongpi）（四十八）阿叉窮脾（Achaqiongpi）（四十九）視靴窮脾（Shixueqiongpi）（五十）薩多伽窮脾（Saduogaqiongpi）（五十一）邏阇窮脾（Luozhaqiongpi）（五十二）薩多兜窮脾（Saduodouqiongpi）（五十三）莎呵（Suohe）』

《大方等大集經寶幢分》中還本品第十三

這時，十方無量諸佛各自想要返回他們原本的佛世界。地面立刻發生六種震動，上方的虛空中降下各種各樣的花朵，美妙的音樂無需敲擊便自行響起，各種香氣用來供養。所有大眾都一起合掌，向諸佛禮敬。

這時，梵天白月香佛問佛陀說：『世尊！是誰的神力成就瞭如此的福德，在未來世能夠信受奉持、讀誦、書寫這樣的經典呢？』

【English Translation】 English version (13) Hini (14) Hini (15) Hili (16) Hili (17) Hili (18) Hili (19) Hili (20) Hili (21) Hili (22) Hili (23) Yuchoumo (24) Choumo (25) Choumo (26) Choumo (27) Hili (28) Hili (29) Hili (30) Nili (31) Nili (32) Mahanili (33) Sanmudahuqie (34) Azhai (35) Azhai (36) Azhai (37) Tuoluomeiqie (38) Cha[koupi/nv]qie (39) Cha[koupi/nv]qie (40) Bilichibi (41) Abo (42) Minzha (43) Poyou (44) Ajiashe (45) Zhuozhuozhuo (46) Jiupi (47) Poqiongpi (48) Achaqiongpi (49) Shixueqiongpi (50) Saduogaqiongpi (51) Luozhaqiongpi (52) Saduodouqiongpi (53) Suohe』

The Thirteenth Chapter, Returning to the Original, in the Jewel Banner Section of the Great Collection Sutra of the Great Vaipulya

At that time, the immeasurable Buddhas of the ten directions each wished to return to their original Buddha worlds. The ground immediately shook in six ways, various flowers rained down from the upper void, exquisite music played without being struck, and various fragrances were offered as worship. All the assembly joined their palms together and paid homage to the Buddhas.

Then, Brahma, the Buddha of White Moon Fragrance, said to the Buddha: 'World Honored One! By whose divine power and merit is it that in the future world, one will be able to believe, accept, uphold, recite, and write such a scripture?'

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」

「梵天！皆是十方現在諸佛本願力故，破壞魔眾，除國霜雹暴風惡雨，護持正法，為調眾生宣示正道。亦是諸佛本願力故，來世眾產生就十法，能于未來護持正法，是人亦為諸天所護。

「梵天！若有人能具足念心善意方便，是人則能擁護正法，不貪五欲常修習空，忍辱如地得深大忍，以四攝法攝取眾生，此彼無礙，修行清凈菩提道行寶幢三昧。如是之人，于未來世能護正法，書寫受持讀誦解說。是人捨身，得見十方現在諸佛及比丘僧諸菩薩等，亦聞諸佛所說妙法。聞已即得聖人喜樂，滅除一切不善之法，得生清凈諸佛國土，常聞演說大乘經典，終不生於五滓世界，常得親近娑婆世界如是諸佛。是人於後餘五十年，以佛力故，則能護持如來正法。」

爾時，釋迦牟尼佛告梵天言：「隨是經典流佈之處，其土則無一切惡事惡雨疾病，受者聽者身無患苦、衣食無乏。」

爾時，華幢佛告諸大眾：「若以滿此娑婆世界微妙七寶施十方佛，不如有人于佛滅后餘五十年受持讀誦書寫是經，所得福多先福德。」

佛復告大眾：「假使有人，以恒河沙等上妙七寶施十方佛，不如有人于佛滅后餘五十年，受持、讀誦、書寫是經，所得福多。」

佛說是已，諸天、世人聞已，歡喜信受奉行。

【現代漢語翻譯】 現代漢語譯本： 「梵天啊！這一切都是十方現在諸佛的本願力所致，他們摧毀魔眾，消除國家中的霜凍、冰雹、暴風和惡劣的雨水，護持正法，爲了調伏眾生而宣示正道。這也是諸佛的本願力，使得未來世的眾生能夠成就十種法，從而在未來護持正法，這樣的人也會受到諸天的護佑。 「梵天啊！如果有人能夠具足念心、善意和方便，這個人就能擁護正法，不貪戀五欲，常常修習空性，以忍辱之心如同大地般獲得深厚的忍耐，用四攝法來攝取眾生，做到彼此之間沒有障礙，修行清凈的菩提道，行持寶幢三昧（一種禪定）。這樣的人，在未來世能夠護持正法，書寫、受持、讀誦和解說這部經典。這個人捨棄肉身后，能夠見到十方現在諸佛以及比丘僧和諸菩薩等，也能聽到諸佛所說的微妙佛法。聽聞之後，立即獲得聖人的喜樂，滅除一切不善之法，得以往生清凈的諸佛國土，常常聽聞演說大乘經典，最終不會生於五濁惡世，常常能夠親近娑婆世界這樣的諸佛。這個人在此後的五十年裡，憑藉佛的力量，就能夠護持如來的正法。」 這時，釋迦牟尼佛告訴梵天說：「凡是這部經典流傳的地方，那個地方就不會有一切惡事、惡雨和疾病，接受和聽聞這部經典的人，身體不會有病痛，衣食也不會匱乏。」 這時，華幢佛告訴大眾說：「如果有人用充滿這個娑婆世界（指我們所居住的世界）的微妙七寶來佈施十方諸佛，還不如有人在佛陀滅度后的五十年裡受持、讀誦、書寫這部經典，所獲得的福德比之前的福德還要多。」 佛陀又告訴大眾說：「假設有人，用如同恒河沙數那樣多的上妙七寶來佈施十方諸佛，還不如有人在佛陀滅度后的五十年裡，受持、讀誦、書寫這部經典，所獲得的福德更多。」 佛陀說完這些話后，諸天和世人聽了，都歡喜信受，並依教奉行。

【English Translation】 English version: 『Brahma! All of this is due to the power of the original vows of all the Buddhas of the ten directions in the present. They destroy the hordes of Mara, eliminate frost, hail, storms, and evil rain in countries, protect the Dharma, and proclaim the right path to tame sentient beings. It is also due to the power of the original vows of the Buddhas that sentient beings in the future will achieve ten dharmas, thereby protecting the Dharma in the future. Such people will also be protected by the devas.』 『Brahma! If someone can possess mindfulness, good intentions, and skillful means, that person will be able to uphold the Dharma, not be greedy for the five desires, constantly practice emptiness, have patience like the earth and attain deep endurance, use the four means of gathering to embrace sentient beings, be free from obstacles, cultivate the pure Bodhi path, and practice the Samadhi of the Jeweled Banner (a type of meditation). Such a person, in the future, will be able to protect the Dharma, write, receive, recite, and explain this scripture. When this person abandons their body, they will be able to see all the Buddhas of the ten directions in the present, as well as the Bhikshu Sangha and all the Bodhisattvas, and also hear the wonderful Dharma spoken by the Buddhas. Upon hearing it, they will immediately attain the joy of the sages, eliminate all unwholesome dharmas, be reborn in the pure Buddha lands, constantly hear the exposition of the Mahayana scriptures, and will never be born in the five turbid worlds. They will always be able to be close to such Buddhas in the Saha world. This person, in the subsequent fifty years, through the power of the Buddha, will be able to uphold the Tathagata's Dharma.』 At that time, Shakyamuni Buddha said to Brahma, 『Wherever this scripture is circulated, that place will be free from all evil events, evil rain, and diseases. Those who receive and hear this scripture will have no physical suffering, and will not lack clothing or food.』 At that time, Buddha Huazhuang told the assembly, 『If one were to offer the ten directions of Buddhas with the exquisite seven treasures that fill this Saha world (referring to the world we live in), it would not be as meritorious as someone who, in the fifty years after the Buddha's Parinirvana, receives, recites, and writes this scripture. The merit obtained is greater than the previous merit.』 The Buddha further told the assembly, 『Suppose someone were to offer the ten directions of Buddhas with exquisite seven treasures as numerous as the sands of the Ganges River, it would not be as meritorious as someone who, in the fifty years after the Buddha's Parinirvana, receives, recites, and writes this scripture. The merit obtained is even greater.』 After the Buddha spoke these words, the devas and people of the world heard them, and they joyfully believed, accepted, and practiced accordingly.

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大方等大集經卷第二十一

◎「安伽邏(一)　安伽邏(二)　半伽邏(三)　婆婆伽邏(四)　婆邏[(口*皮)/女]伽邏(五)　婆蛇比呵(六)　曼啰婆毗(七)　阿㖉(八)　阿呿婆泠(九)　題咩(十)　度慕泯(十一)　翹婆知(十二)　翹由離(十三)　三摩婆阿尼(十四)　三摩多婆提泠(十五)　阿彌(十六)　阿移(十七)　陀摩翹阇(十八)　彌啰㝹破梨(十九)　破羅波泯(二十)　伽濘(二十一)　伽耶婆[這-言+羼]泯(二十二)　希利(二十三)　希提(二十四)　希羅(二十五)　翹希羅(二十六)　譫婆提(二十七)　婆迦斯(二十八)　咤迦泯(二十九)　咤伽嘙羅泯(三十)　伽那嘙呵泯(三十一)　希利泯(三十二)　尸利泯(三十三)　頻地利嘙泯(三十四)　具婆希(三十五)　酬泠(三十六)　彌啰酬泠(三十七)　酬蓰(三十八)　阿其離(三十九)　阿婆彌(四十)　婆利也(四十一)　多哆且(四十二)　富流(四十三)　希利(四十四)　戰地離(四十五)　摩陀彌(四十六)　陀彌(四十七)　究周流(四十八)　牟周流(四十九)　阿遮吒(五十)　至利(五十一)　至彌利(五十二)　遮婆呵(五十三)　周婆(五十四)　周婁(五

十五)　迷啰嘙呵(五十六)　究婁(五十七)　婆羅究洞(五十八)(他公切)　究侗(五十九)　摩訶婆邏娑(六十)　𧯞侗(六十一)　𧯞侗(六十二)　摩訶薩哆希力陀蛇(六十三)　富罷(六十四)　修富罷(六十五)　度摩波利呵利(六十六)　呵婆移(六十七)　流之濘(六十八)　迦邏叉(六十九)　阿陀摩兜(七十)　比婆呵(七十一)　提提利(七十二)　摩摩利(七十三)　波舍呿(七十四)　或或邏(七十五)　路迦比那蛇迦(七十六)　婆時利(七十七)　嘙時羅陀吟(七十八)　婆時離陀提(七十九)　斫迦羅婆時離(八十)　遮居離(八十一)　遮迦羅嘙提(八十二)　陀吟(八十三)　陀吟(八十四)　婆泠(八十五)　牟離咤吟(八十六)　休休吟(八十七)　多伽頻婆吟(八十八)　舍利奢(八十九)　流流周(九十)　之利周利(九十一)　牟吟慕陀吟(九十二)　慕荼濘(九十三)　慕荼濘(九十四)　伽伽羅尼(九十五)　牟荼濘(九十六)　散婆邏牟荼濘(九十七)　提提羅蛇尼(九十八)　摩醯首羅邏蛇尼(九十九)　律師婆尼(一百)　陀邏嘙至(百一)　戰荼邏素咩(百二)　薩婆薩寫阿提㗭多(百三)　車陀兜嘙阿那(百四)　摩彌尼(百五)　嘙邏邏提(百

【現代漢語翻譯】 現代漢語譯本 迷啰嘙呵（Miluopohe，音譯，無具體含義） 究婁（Jiulu，音譯，無具體含義） 婆羅究洞（Polajiudong，音譯，無具體含義） 究侗（Jiudong，音譯，無具體含義） 摩訶婆邏娑（Mohepoluosuo，音譯，無具體含義） 𧯞侗（Yidong，音譯，無具體含義） 𧯞侗（Yidong，音譯，無具體含義） 摩訶薩哆希力陀蛇（Mohesaduoxilituoshe，音譯，無具體含義） 富罷（Fuba，音譯，無具體含義） 修富罷（Xiufuba，音譯，無具體含義） 度摩波利呵利（Dumopolihali，音譯，無具體含義） 呵婆移（Hehayi，音譯，無具體含義） 流之濘（Liuzhining，音譯，無具體含義） 迦邏叉（Jialuocha，音譯，無具體含義） 阿陀摩兜（Aotoumotou，音譯，無具體含義） 比婆呵（Bipohe，音譯，無具體含義） 提提利（Titiili，音譯，無具體含義） 摩摩利（Momoli，音譯，無具體含義） 波舍呿（Posheqie，音譯，無具體含義） 或或邏（Huohuo luo，音譯，無具體含義） 路迦比那蛇迦（Lujiabinashijia，音譯，無具體含義） 婆時利（Posheli，音譯，無具體含義） 嘙時羅陀吟（Posheluotuoyin，音譯，無具體含義） 婆時離陀提（Poshelituoti，音譯，無具體含義） 斫迦羅婆時離（Zhuojialuoposheli，音譯，無具體含義） 遮居離（Zhejuli，音譯，無具體含義） 遮迦羅嘙提（Zhejioluopoti，音譯，無具體含義） 陀吟（Tuoyin，音譯，無具體含義） 陀吟（Tuoyin，音譯，無具體含義） 婆泠（Poling，音譯，無具體含義） 牟離咤吟（Moulituoyin，音譯，無具體含義） 休休吟（Xiuxiuyin，音譯，無具體含義） 多伽頻婆吟（Duojiapinboyin，音譯，無具體含義） 舍利奢（Shelisha，音譯，無具體含義） 流流周（Liuliuzhou，音譯，無具體含義） 之利周利（Zhilizhouli，音譯，無具體含義） 牟吟慕陀吟（Mouyinmutuoyin，音譯，無具體含義） 慕荼濘（Mutuning，音譯，無具體含義） 慕荼濘（Mutuning，音譯，無具體含義） 伽伽羅尼（Jiajialuoni，音譯，無具體含義） 牟荼濘（Mutuning，音譯，無具體含義） 散婆邏牟荼濘（Sanpolamutuning，音譯，無具體含義） 提提羅蛇尼（Titiiluosheni，音譯，無具體含義） 摩醯首羅邏蛇尼（Moheshuoluosheni，音譯，無具體含義） 律師婆尼（Lushiboni，音譯，無具體含義） 陀邏嘙至（Tuoluopozhi，音譯，無具體含義） 戰荼邏素咩（Zhanduluosumei，音譯，無具體含義） 薩婆薩寫阿提㗭多（Sabosaxieadituoduo，音譯，無具體含義） 車陀兜嘙阿那（Chetuodoupouna，音譯，無具體含義） 摩彌尼（Momini，音譯，無具體含義） 嘙邏邏提（Poluoluoti，音譯，無具體含義）

【English Translation】 English version Miluopohe (transliteration, no specific meaning) Jiulu (transliteration, no specific meaning) Polajiudong (transliteration, no specific meaning) Jiudong (transliteration, no specific meaning) Mohepoluosuo (transliteration, no specific meaning) Yidong (transliteration, no specific meaning) Yidong (transliteration, no specific meaning) Mohesaduoxilituoshe (transliteration, no specific meaning) Fuba (transliteration, no specific meaning) Xiufuba (transliteration, no specific meaning) Dumopolihali (transliteration, no specific meaning) Hehayi (transliteration, no specific meaning) Liuzhining (transliteration, no specific meaning) Jialuocha (transliteration, no specific meaning) Aotoumotou (transliteration, no specific meaning) Bipohe (transliteration, no specific meaning) Titiili (transliteration, no specific meaning) Momoli (transliteration, no specific meaning) Posheqie (transliteration, no specific meaning) Huohuo luo (transliteration, no specific meaning) Lujiabinashijia (transliteration, no specific meaning) Posheli (transliteration, no specific meaning) Posheluotuoyin (transliteration, no specific meaning) Poshelituoti (transliteration, no specific meaning) Zhuojialuoposheli (transliteration, no specific meaning) Zhejuli (transliteration, no specific meaning) Zhejioluopoti (transliteration, no specific meaning) Tuoyin (transliteration, no specific meaning) Tuoyin (transliteration, no specific meaning) Poling (transliteration, no specific meaning) Moulituoyin (transliteration, no specific meaning) Xiuxiuyin (transliteration, no specific meaning) Duojiapinboyin (transliteration, no specific meaning) Shelisha (transliteration, no specific meaning) Liuliuzhou (transliteration, no specific meaning) Zhilizhouli (transliteration, no specific meaning) Mouyinmutuoyin (transliteration, no specific meaning) Mutuning (transliteration, no specific meaning) Mutuning (transliteration, no specific meaning) Jiajialuoni (transliteration, no specific meaning) Mutuning (transliteration, no specific meaning) Sanpolamutuning (transliteration, no specific meaning) Titiiluosheni (transliteration, no specific meaning) Moheshuoluosheni (transliteration, no specific meaning) Lushiboni (transliteration, no specific meaning) Tuoluopozhi (transliteration, no specific meaning) Zhanduluosumei (transliteration, no specific meaning) Sabosaxieadituoduo (transliteration, no specific meaning) Chetuodoupouna (transliteration, no specific meaning) Momini (transliteration, no specific meaning) Poluoluoti (transliteration, no specific meaning)

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六)　烏阇其離(百七)　比比那(百八)　嘙那訶邏(百九)　復佛吟(百一十)　仇留(百一十一)　仇留(百一十二)　牟留(百一十三)　牟留(百一十四)　希希(百一十五)　希希(百一十六)　阿邏(百一十七)　阿邏(百一十八)　迦迦荼嘙呵(百一十九)　希希多(百二十)　阿由那(百二十一)　鞬荼譫婆斯(百二十二)　竭陀尼(百二十三)　阿嘙阿呵濘(百二十四)　末力伽比流(百二十五)　破羅薩哆(百二十六)　阿路沙嘙提(百二十七)　希利希利(百二十八)　夜哆婆阇蛇(百二十九)　莎其羅(百三十)　夜哆波蘭遮(百三十一)　希力陀婆呵(百三十二)　薩多波利嘙嘙(百三十三)　末力伽毗盧呵尼(百三十四)　阿遮邏佛提(百三十五)　陀蛇波羅邏遮波遮蛇(百三十六)　賓荼希力陀蛇(百三十七)　戰陀邏嘙邏濘(百三十八)　阿遮吟輸陀濘(百三十九)　波邏冀邏摩力伽(百四十)　伊邏(百四十一)　婆邏冀邏摩力伽(百四十二)　伊邏(百四十三)　伊利吟(百四十四)　波臘脾(百四十五)　婆羅嘙邏泯(百四十六)　薩婆邏多哆(百四十七)　薩多㝹竭脾(百四十八)　阿那嘙邏那伏律泯(百四十九)　阿羅荼(百五十)　安伽吟(百五十一)　舍彌尼(百

【現代漢語翻譯】 現代漢語譯本 烏阇其離（Ujjakkhali，一種草藥） 比比那（Bibina，一種植物） 嘙那訶邏（Panahara，一種樹木） 復佛吟（Puna-bhavam，再生） 仇留（Kuru，一種鳥） 仇留（Kuru，一種鳥） 牟留（Muru，一種鳥） 牟留（Muru，一種鳥） 希希（Hihī，一種聲音） 希希（Hihī，一種聲音） 阿邏（Ara，一種聲音） 阿邏（Ara，一種聲音） 迦迦荼嘙呵（Kakatapaha，一種鳥） 希希多（Hihita，一種聲音） 阿由那（Ayona，一種植物） 鞬荼譫婆斯（Kanda-jambhas，一種植物） 竭陀尼（Gadhani，一種植物） 阿嘙阿呵濘（Apa-ahani，一種植物） 末力伽比流（Malika-biru，一種植物） 破羅薩哆（Parasadha，一種植物） 阿路沙嘙提（Alusa-bhati，一種植物） 希利希利（Hili-hili，一種聲音） 夜哆婆阇蛇（Yata-bhaja-sa，一種聲音） 莎其羅（Sakira，一種植物） 夜哆波蘭遮（Yata-paranca，一種植物） 希力陀婆呵（Hili-dhava-ha，一種聲音） 薩多波利嘙嘙（Sata-pari-paha，一種植物） 末力伽毗盧呵尼（Malika-biruhani，一種植物） 阿遮邏佛提（Acala-buddhi，不動搖的智慧） 陀蛇波羅邏遮波遮蛇（Dasa-paralaja-pacasa，一種聲音） 賓荼希力陀蛇（Pinda-hili-dasa，一種聲音） 戰陀邏嘙邏濘（Candala-parani，一種植物） 阿遮吟輸陀濘（Aca-gimsudani，一種植物） 波邏冀邏摩力伽（Para-jila-malika，一種植物） 伊邏（Ila，一種植物） 婆邏冀邏摩力伽（Bhara-jila-malika，一種植物） 伊邏（Ila，一種植物） 伊利吟（Ili-gim，一種聲音） 波臘脾（Parapi，一種植物） 婆羅嘙邏泯（Bhara-pala-min，一種植物） 薩婆邏多哆（Sarva-rata-tata，一切的快樂） 薩多㝹竭脾（Sata-kaja-pi，一種植物） 阿那嘙邏那伏律泯（Ana-pala-na-vut-min，一種植物） 阿羅荼（Arotha，一種植物） 安伽吟（Anga-gim，一種聲音） 舍彌尼（Samini，一種植物）

【English Translation】 English version Ujjakkhali (a type of herb) Bibina (a type of plant) Panahara (a type of tree) Puna-bhavam (rebirth) Kuru (a type of bird) Kuru (a type of bird) Muru (a type of bird) Muru (a type of bird) Hihī (a type of sound) Hihī (a type of sound) Ara (a type of sound) Ara (a type of sound) Kakatapaha (a type of bird) Hihita (a type of sound) Ayona (a type of plant) Kanda-jambhas (a type of plant) Gadhani (a type of plant) Apa-ahani (a type of plant) Malika-biru (a type of plant) Parasadha (a type of plant) Alusa-bhati (a type of plant) Hili-hili (a type of sound) Yata-bhaja-sa (a type of sound) Sakira (a type of plant) Yata-paranca (a type of plant) Hili-dhava-ha (a type of sound) Sata-pari-paha (a type of plant) Malika-biruhani (a type of plant) Acala-buddhi (unwavering wisdom) Dasa-paralaja-pacasa (a type of sound) Pinda-hili-dasa (a type of sound) Candala-parani (a type of plant) Aca-gimsudani (a type of plant) Para-jila-malika (a type of plant) Ila (a type of plant) Bhara-jila-malika (a type of plant) Ila (a type of plant) Ili-gim (a type of sound) Parapi (a type of plant) Bhara-pala-min (a type of plant) Sarva-rata-tata (all happiness) Sata-kaja-pi (a type of plant) Ana-pala-na-vut-min (a type of plant) Arotha (a type of plant) Anga-gim (a type of sound) Samini (a type of plant)

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五十二)　比婆羅婆俞希(百五十三)　阿希多(百五十四)　阿婆希(百五十五)　尼邏嘙蛇嘙(百五十六)　阿之羅末力伽(百五十七)　邏嘙那(百五十八)　羅仇婆吟(百五十九)　犁勒那朋舍(百六十)　陀摩伽蛇(百六十一)　阇羅戰陀(百六十二)　三牟陀羅嘙提(百六十三)　摩訶復多脾比伽嘙三牟陀(百六十四)　陀羅尼牟陀離那(百六十五)　摩呿牟陀邏(百六十六)　娑邏婆提(百六十七)　思比陀牟陀(百六十八)　阿嘙多尼(百六十九)　婆婆多尼(百七十)　慕迦邏(百七十一)　比豆多邏斯那(百七十二)　廁提牟地離都思(百七十三)　移迦之(百七十四)　卑利癡比迦蛇(百七十五)　嘙呵嘙呵冀荼(百七十六)　迦嘙咤(百七十七)　尼羅波羅提多希力陀陀蛇(百七十八)　三牟陀多陀羅尼(百七十九)　陀羅(百八十)　陀羅(百八十一)　陀羅(百八十二)　彈提羅(百八十三)　彈提羅休尼羅薩婆希力陀蛇勿陀離都思阇咤(百八十四)　阇婆咜(百八十五)　阇呿[(口*皮)/女]咤(百八十六)　修摩提(百八十七)　摩提(百八十八)　摩訶復多勿陀離多(百八十九)　易翹之散迦羅(百九十)　婆荼蛇多那尼(百九十一)　首力多復多(百九十二)　伊彌尼彌尼

【現代漢語翻譯】 現代漢語譯本 五十二) 比婆羅婆俞希 (Bhi-ba-la-po-yu-xi)：（含義不明） 阿希多 (A-xi-duo)：（含義不明） 阿婆希 (A-po-xi)：（含義不明） 尼邏嘙蛇嘙 (Ni-luo-po-she-po)：（含義不明） 阿之羅末力伽 (A-zhi-luo-mo-li-qie)：（含義不明） 邏嘙那 (Luo-po-na)：（含義不明） 羅仇婆吟 (Luo-chou-po-yin)：（含義不明） 犁勒那朋舍 (Li-le-na-peng-she)：（含義不明） 陀摩伽蛇 (Tuo-mo-qie-she)：（含義不明） 阇羅戰陀 (She-luo-zhan-tuo)：（含義不明） 三牟陀羅嘙提 (San-mou-tuo-luo-po-ti)：（含義不明） 摩訶復多脾比伽嘙三牟陀 (Mo-he-fu-duo-pi-bi-qie-po-san-mou-tuo)：（含義不明） 陀羅尼牟陀離那 (Tuo-luo-ni-mou-tuo-li-na)：（含義不明） 摩呿牟陀邏 (Mo-qie-mou-tuo-luo)：（含義不明） 娑邏婆提 (Suo-luo-po-ti)：（含義不明） 思比陀牟陀 (Si-bi-tuo-mou-tuo)：（含義不明） 阿嘙多尼 (A-po-duo-ni)：（含義不明） 婆婆多尼 (Po-po-duo-ni)：（含義不明） 慕迦邏 (Mu-jia-luo)：（含義不明） 比豆多邏斯那 (Bi-dou-duo-luo-si-na)：（含義不明） 廁提牟地離都思 (Ce-ti-mou-di-li-dou-si)：（含義不明） 移迦之 (Yi-jia-zhi)：（含義不明） 卑利癡比迦蛇 (Bei-li-chi-bi-qie-she)：（含義不明） 嘙呵嘙呵冀荼 (Po-he-po-he-ji-tu)：（含義不明） 迦嘙咤 (Jia-po-zha)：（含義不明） 尼羅波羅提多希力陀陀蛇 (Ni-luo-bo-luo-ti-duo-xi-li-tuo-tuo-she)：（含義不明） 三牟陀多陀羅尼 (San-mou-tuo-duo-tuo-luo-ni)：（含義不明） 陀羅 (Tuo-luo)：（含義不明） 陀羅 (Tuo-luo)：（含義不明） 陀羅 (Tuo-luo)：（含義不明） 彈提羅 (Tan-ti-luo)：（含義不明） 彈提羅休尼羅薩婆希力陀蛇勿陀離都思阇咤 (Tan-ti-luo-xiu-ni-luo-sa-po-xi-li-tuo-she-wu-tuo-li-dou-si-she-zha)：（含義不明） 阇婆咜 (She-po-tuo)：（含義不明） 阇呿[(口皮)/女]咤 (She-qu-[(koupi)/nv]-zha)：（含義不明） 修摩提 (Xiu-mo-ti)：（含義不明） 摩提 (Mo-ti)：（含義不明） 摩訶復多勿陀離多 (Mo-he-fu-duo-wu-tuo-li-duo)：（含義不明） 易翹之散迦羅 (Yi-qiao-zhi-san-jia-luo)：（含義不明） 婆荼蛇多那尼 (Po-tu-she-duo-na-ni)：（含義不明） 首力多復多 (Shou-li-duo-fu-duo)：（含義不明） 伊彌尼彌尼 (Yi-mi-ni-mi-ni)：（含義不明）

【English Translation】 English version 52) Bhi-ba-la-po-yu-xi: (Meaning unclear) A-xi-duo: (Meaning unclear) A-po-xi: (Meaning unclear) Ni-luo-po-she-po: (Meaning unclear) A-zhi-luo-mo-li-qie: (Meaning unclear) Luo-po-na: (Meaning unclear) Luo-chou-po-yin: (Meaning unclear) Li-le-na-peng-she: (Meaning unclear) Tuo-mo-qie-she: (Meaning unclear) She-luo-zhan-tuo: (Meaning unclear) San-mou-tuo-luo-po-ti: (Meaning unclear) Mo-he-fu-duo-pi-bi-qie-po-san-mou-tuo: (Meaning unclear) Tuo-luo-ni-mou-tuo-li-na: (Meaning unclear) Mo-qie-mou-tuo-luo: (Meaning unclear) Suo-luo-po-ti: (Meaning unclear) Si-bi-tuo-mou-tuo: (Meaning unclear) A-po-duo-ni: (Meaning unclear) Po-po-duo-ni: (Meaning unclear) Mu-jia-luo: (Meaning unclear) Bi-dou-duo-luo-si-na: (Meaning unclear) Ce-ti-mou-di-li-dou-si: (Meaning unclear) Yi-jia-zhi: (Meaning unclear) Bei-li-chi-bi-qie-she: (Meaning unclear) Po-he-po-he-ji-tu: (Meaning unclear) Jia-po-zha: (Meaning unclear) Ni-luo-bo-luo-ti-duo-xi-li-tuo-tuo-she: (Meaning unclear) San-mou-tuo-duo-tuo-luo-ni: (Meaning unclear) Tuo-luo: (Meaning unclear) Tuo-luo: (Meaning unclear) Tuo-luo: (Meaning unclear) Tan-ti-luo: (Meaning unclear) Tan-ti-luo-xiu-ni-luo-sa-po-xi-li-tuo-she-wu-tuo-li-dou-si-she-zha: (Meaning unclear) She-po-tuo: (Meaning unclear) She-qu-[(kou*pi)/nv]-zha: (Meaning unclear) Xiu-mo-ti: (Meaning unclear) Mo-ti: (Meaning unclear) Mo-he-fu-duo-wu-tuo-li-duo: (Meaning unclear) Yi-qiao-zhi-san-jia-luo: (Meaning unclear) Po-tu-she-duo-na-ni: (Meaning unclear) Shou-li-duo-fu-duo: (Meaning unclear) Yi-mi-ni-mi-ni: (Meaning unclear)

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(百九十三)　婆遮尼(百九十四)　輸沙薩遮尼(百九十五)　牟地離多遮利也何提咩那(百九十六)　婆比哆(百九十七)　阿那若哆(百九十八)　摩訶富若三牟遮蛇[(口皮)/女]多羅摩呵加留尼迦牟地離多(百九十九)　薩婆三藐波羅提般(二百)　至邏阇羅兜(二百一)　薩[(口皮)/女]尼梨(二百二)　薩婆牟尼婆羅沙娑摩訶迦留那三摩提若那若那婆離難(二百三)　咩啰多竭毗(二百四)　比利也比利也(二百五)　婆梨那提㗭多(二百六)　薩婆復都波蛇(二百七)　娑呵(二百八)」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十二

北涼天竺三藏曇無讖譯

虛空目分第十之一初聲聞品第一

爾時，世尊故在欲色二界中間大寶坊中，與無量比丘僧諸大菩薩，圍繞說法。

時舍利弗、目揵連等，出家未久，以舍利弗、目連因緣，說聲聞法雜四真諦。爾時，眾中有諸人輩，本是外道，諸根闇鈍自謂有智，起大憍慢，增長色慢、欲慢、無明慢、勝慢、非法慢，未得第二第三第四沙門果證。是故如來為如是等，宣說中道，為離如是惡煩惱故。如來說是中道義時，如是諸人各各論說斷見、我見。爾時，世尊即作是念：「哀哉

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！諸人本外道故，雖入佛法猶生大慢，于未得中而生得想，于未知中而生知想，于如來法中而不修行。雖順四諦，而不能得四無礙智，乃至不得第四果證。」

爾時，世尊二手舉捉瞻婆華鬘，發大誓願，以願力故，于華鬘中出生四寶：一、帝釋寶；二、天光寶；三、金剛光寶；四、勝諸光寶。一一寶中出大光明，遍照此間娑婆世界，光明出已擲之虛空。時華鬘中說是偈言：

「雖除鬚髮不去結，　　被服染衣不離染， 　示佛為師不隨教，　　如是之人污大眾。 　如來宣說正法時，　　而復不能至心聽， 　是人不得真實義，　　亦不能離諸煩惱。 　若能睹見實法性，　　是能破壞無明慢； 　若有親近善知識，　　是人速得甘露味； 　若能呵責于生死，　　是則能得到彼岸； 　是人具足戒多聞，　　亦具禪定智慧聚。 　若人慾壞煩惱魔，　　遠離陰魔及死魔， 　摧伏天魔諸眷屬，　　常當親近無上尊。」

說是偈已，聲聞弟子有憍慢者，咸作是念：「如來知我並有污心，是故為我說如是偈。」即時心中生大慚愧；及四天下佛諸弟子，亦復如是生慚愧心，於一念頃悉來集會。

爾時，無量百千萬億聲聞大眾悉來聚集。於是佛知眾會已定，即為宣說雜四真諦。

時此寶鬘直往南

【現代漢語翻譯】 現代漢語譯本：這些人原本是外道，所以即使進入佛法，仍然會產生很大的傲慢，對於沒有得到的境界卻認為自己已經得到，對於不瞭解的道理卻認為自己已經瞭解，對於如來的教法也不去修行。雖然順應四諦（苦、集、滅、道），卻不能獲得四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智），甚至不能證得第四果（阿羅漢果）。 當時，世尊雙手舉起瞻婆（一種香花）花鬘，發下大誓願，因為願力的緣故，在花鬘中生出四種寶物：一、帝釋寶（帝釋天所擁有的寶物）；二、天光寶（散發天界光芒的寶物）；三、金剛光寶（如同金剛般堅硬發光的寶物）；四、勝諸光寶（超越一切光芒的寶物）。每一種寶物都發出巨大的光明，遍照這個娑婆世界（我們所居住的世界），光明發出后，將寶物拋向虛空。這時，花鬘中說出這樣的偈語： 『雖然剃除了鬚髮，卻去除不了內心的煩惱結縛，身穿染色的袈裟，卻不能遠離內心的污染，表面上以佛為師，卻不遵循佛的教導，這樣的人會玷污大眾。如來宣說正法的時候，卻不能至誠用心聽聞，這樣的人不能得到真實的意義，也不能脫離各種煩惱。如果能夠見到實法的本性，就能破除無明和傲慢；如果能夠親近善知識，這個人就能迅速得到甘露的滋味；如果能夠呵斥生死輪迴，就能到達彼岸；這樣的人具足戒律、廣聞佛法，也具足禪定和智慧。如果有人想要摧毀煩惱魔，遠離五陰魔（色、受、想、行、識）和死魔，降伏天魔及其眷屬，就應當常常親近無上尊（佛）。』 說完偈語后，聲聞弟子中那些有傲慢心的人，都這樣想：『如來知道我們有污穢的心，所以才為我們說這樣的偈語。』立刻心中生起很大的慚愧；以及四大部洲（指須彌山周圍的四大洲）的佛弟子，也同樣生起慚愧心，在一念之間都來到這裡。 當時，無量百千萬億的聲聞大眾都來聚集。這時，佛知道大眾已經聚集完畢，就為他們宣說雜四真諦（苦、集、滅、道四種真理）。 這時，這個寶鬘直接向南方飛去。

【English Translation】 English version: These people were originally from other paths, so even if they enter the Buddha's teachings, they still generate great arrogance. They think they have attained what they have not, they think they know what they do not, and they do not practice the Tathagata's Dharma. Although they follow the Four Noble Truths (dukkha, samudaya, nirodha, magga), they cannot attain the Four Unimpeded Knowledges (knowledge of the Dharma, knowledge of the meaning, knowledge of the language, and knowledge of eloquence), and they cannot even attain the fourth fruit (arahantship). At that time, the World Honored One held up a champaka (a fragrant flower) garland with both hands and made a great vow. Because of the power of the vow, four treasures were born from the garland: first, the Indra treasure (a treasure possessed by Indra); second, the heavenly light treasure (a treasure that emits heavenly light); third, the vajra light treasure (a treasure that shines like a diamond); and fourth, the supreme light treasure (a treasure that surpasses all light). Each treasure emitted great light, illuminating the Saha world (the world we live in), and after the light was emitted, the treasures were thrown into the void. At this time, the garland spoke this verse: 'Although they shave their beards and hair, they do not remove the knots of affliction; although they wear dyed robes, they do not leave behind defilement; although they show the Buddha as their teacher, they do not follow the teachings. Such people defile the assembly. When the Tathagata proclaims the true Dharma, they cannot listen with sincere hearts. Such people cannot obtain the true meaning, nor can they be free from all afflictions. If one can see the true nature of reality, one can destroy ignorance and arrogance; if one can be close to a good teacher, one can quickly obtain the taste of nectar; if one can rebuke the cycle of birth and death, one can reach the other shore; such a person is complete with precepts, has heard much of the Dharma, and is also complete with samadhi and wisdom. If one wants to destroy the demon of affliction, stay away from the five skandha demons (form, feeling, perception, mental formations, and consciousness) and the demon of death, and subdue the heavenly demons and their retinue, one should always be close to the Supreme One (the Buddha).' After speaking the verse, those among the Sravaka disciples who had arrogance thought, 'The Tathagata knows that we have defiled minds, so he spoke this verse for us.' Immediately, great shame arose in their hearts; and the Buddha's disciples in the four continents (referring to the four continents around Mount Sumeru) also felt ashamed, and in an instant, they all came here. At that time, countless hundreds of thousands of millions of Sravaka disciples gathered. Then, the Buddha knew that the assembly was complete, and he proclaimed the mixed Four Noble Truths (the four truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) for them. At this time, the treasure garland flew directly to the south.

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方，過九萬二千恒河沙等諸佛世界，彼有世界名金剛光藏，其土眾生具足五滓。有佛、世尊，號金剛光明功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦為四眾宣說如是雜四真諦法。而彼會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「世尊！如是寶鬘從何處來？誰之所遣？」

彼佛答曰：「善男子！北方去此，九萬二千恒河沙等諸佛世界，彼有世界名曰娑婆。有佛、世尊，號釋迦牟尼如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦為具足五滓眾生宣說開示雜四諦法，如我今於此土無異。

「善男子！彼佛世界所有眾生，甚大癡闇粗獷輕躁，生大憍慢多作惡業難調難解，是故釋迦牟尼如來為此大集，于大集中演說正法，為壞如是諸大惡事。彼世界中所有眾生，于未得中而作得想，于未證中而作證想，于未修中而作修想。是故彼佛為大眾說法，如法修行，為壞如是大憍慢故，為得盡智及無生智，將欲宣說虛空目法行。為得聲聞緣覺佛果，欲開如來無上法藏。是故彼佛遣此寶鬘，從我索欲。我今與之，並欲以是法目陀羅尼贈彼為信。能作無

【現代漢語翻譯】 現代漢語譯本：

在東方，經過九萬二千個恒河沙數般的諸佛世界，有一個世界名為金剛光藏，那裡的眾生具足五濁（五種污穢：劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一位佛，世尊，號為金剛光明功德如來（如來是佛的十號之一，意為「如實而來」）、應（應供，值得受人供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），也為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說這樣雜糅的四聖諦法（苦、集、滅、道）。在那法會中，有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見到這寶鬘大光明后，觀察四方。抬頭看見寶鬘在佛的頭頂上虛空中停留，就對佛說：『世尊！這樣的寶鬘是從哪裡來的？是誰派來的？』

那位佛回答說：『善男子！從北方經過九萬二千個恒河沙數般的諸佛世界，有一個世界名為娑婆（意為「堪忍」，指我們所居住的世界）。那裡有一位佛，世尊，號為釋迦牟尼如來（釋迦牟尼是佛的本名，意為「釋迦族的聖人」）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，也為具足五濁的眾生宣說開示雜糅的四諦法，就像我現在在這裡一樣。

『善男子！那個佛世界的所有眾生，非常愚癡黑暗，粗魯輕浮，生起很大的驕慢，多作惡業，難以調伏難以理解，所以釋迦牟尼如來爲了這個大集會，在大集會中演說正法，爲了破除這些大惡事。那個世界中的所有眾生，對於沒有得到的卻認為得到了，對於沒有證悟的卻認為證悟了，對於沒有修行的卻認為修行了。所以那位佛為大眾說法，如法修行，爲了破除這樣的大驕慢，爲了得到盡智（斷盡煩惱的智慧）和無生智（不生不滅的智慧），將要宣說虛空目法行（一種修行方法）。爲了得到聲聞（聽聞佛法而修行的人）、緣覺（不需佛陀教導，自己覺悟的人）、佛果，想要開啟如來無上的法藏。所以那位佛派遣這個寶鬘，向我索取。我現在把它給他，並且想要把這個法目陀羅尼（一種咒語）贈送給他作為信物。能作無』

【English Translation】 English version:

To the east, passing through ninety-two thousand Ganges River sands of Buddha worlds, there is a world named Vajra Light Treasury, where the beings are filled with the five defilements (five impurities: kalpa defilement, view defilement, affliction defilement, sentient being defilement, and life defilement). There is a Buddha, a World Honored One, named Vajra Light Merit Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and correctly enlightened), Vidyacharana Sampanna (perfect in wisdom and conduct), Sugata (gone to bliss), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One), who also proclaims the mixed Four Noble Truths (suffering, origin, cessation, and path) to the four assemblies (monks, nuns, laymen, and laywomen). In that assembly, there were Bodhisattvas and the four assemblies of Shravakas (monks, nuns, laymen, and laywomen), who, upon seeing the great light of this jeweled garland, looked in all directions. Looking up, they saw the jeweled garland staying in the void above the Buddha's head, and they said to the Buddha, 'World Honored One! Where did this jeweled garland come from? Who sent it?'

That Buddha replied, 'Good men! To the north, passing through ninety-two thousand Ganges River sands of Buddha worlds, there is a world named Saha (meaning 'enduring,' referring to the world we live in). There is a Buddha, a World Honored One, named Shakyamuni Tathagata (Shakyamuni is the Buddha's given name, meaning 'sage of the Shakya clan'), Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, and Bhagavan, who also proclaims and reveals the mixed Four Noble Truths to beings filled with the five defilements, just as I do here.

'Good men! All the beings in that Buddha world are extremely ignorant and dark, coarse and frivolous, giving rise to great arrogance, committing many evil deeds, difficult to tame and difficult to understand. Therefore, Shakyamuni Tathagata, for this great assembly, expounds the Dharma in the great assembly, in order to destroy these great evils. All the beings in that world think they have attained what they have not attained, think they have realized what they have not realized, and think they have practiced what they have not practiced. Therefore, that Buddha teaches the Dharma to the assembly, practices according to the Dharma, in order to destroy such great arrogance, in order to attain the Exhaustion of Knowledge (wisdom that ends afflictions) and the Knowledge of Non-Arising (wisdom of non-birth and non-death), and is about to proclaim the Dharma practice of the Eye of Space (a method of practice). In order to attain the fruits of Shravaka (those who practice by hearing the Dharma), Pratyekabuddha (those who awaken on their own without a teacher), and Buddhahood, he wishes to open the unsurpassed treasury of the Tathagata's Dharma. Therefore, that Buddha sent this jeweled garland, asking me for it. I am now giving it to him, and I also wish to give him this Dharma Eye Dharani (a kind of mantra) as a token of faith. It can make no'

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量微妙大明，能幹一切諸惡煩惱，能持一切所聞不忘，能凈一切心之垢污，能護一切諸善禁戒，能入一切大智慧中，能護一切無上三昧，能護己心生他喜心，受持聖法遠離諸病，所求之法如願即得。增長一切資生所須，亦能長養一切善根，能調惡王及以四姓，諸惡鬼神鳥獸水蟲，護持一切諸善根本，能得如來一切諸法，乃至能得十八不共。是故我今欲遣如是法目陀羅尼至彼世界與釋迦如來。」

即告金剛山童子言：「善男子！汝可往彼娑婆世界，稱我名字問訊彼佛，金剛光明功德如來，以此法目陀羅尼門遠贈世尊。」

金剛山童子言：「世尊！善哉，善哉！我亦欲往禮覲彼佛，並欲啟受所未曾聞虛空目法門。」

爾時，復有六萬億菩薩摩訶薩八十千億聲聞大眾，同聲而言：「世尊！我等亦欲詣彼世界禮覲彼佛，並欲啟受所未曾聞虛空目法門，唯愿如來加我神力令得往返。」

彼佛答言：「善哉，善哉！諸善男子！宜知是時。是金剛山童子者，能調伏汝，即是汝等善知識也。」

爾時，彼佛即告金剛山童子言：「善男子！諦聽，諦聽！我當爲汝宣說如是法目陀羅尼。」即說咒曰：

◎「阿(口*皮)/女　阿(口*皮)/女　阿(口*皮)/女　

【現代漢語翻譯】 現代漢語譯本：此法門微妙廣大，能斷除一切諸惡煩惱，能使聽聞的教法不忘失，能凈化一切心中的污垢，能守護一切善的戒律，能進入一切大智慧之中，能守護一切無上的禪定，能使自己心生歡喜並使他人也生歡喜心，受持聖法能遠離各種疾病，所求的法門都能如願得到。能增長一切生活所需的資用，也能增長一切善根，能調伏惡王以及四種姓的人，能調伏各種惡鬼神、鳥獸、水蟲，能守護一切善的根本，能獲得如來的一切法，乃至能獲得十八不共法（如來獨有的十八種功德）。因此，我現在想派遣這個法目陀羅尼（能使人開悟的咒語）到那個世界，送給釋迦如來。」 佛陀接著告訴金剛山童子說：『善男子！你可以前往娑婆世界，稱我的名字問候那裡的佛，金剛光明功德如來，把這個法目陀羅尼門（開啟智慧的法門）遠遠地贈送給世尊。』 金剛山童子說：『世尊！太好了，太好了！我也想去禮拜覲見那尊佛，並且想請教接受我從未聽聞過的虛空目法門（如同虛空般廣大無邊的法門）。』 當時，又有六萬億菩薩摩訶薩（大菩薩）和八十千億聲聞大眾（聽聞佛法而修行的人），一同說道：『世尊！我們也想去那個世界禮拜覲見那尊佛，並且想請教接受我們從未聽聞過的虛空目法門，只希望如來加持我們的神力，使我們能夠往返。』 那尊佛回答說：『太好了，太好了！各位善男子！應該知道時機已到。這位金剛山童子，能夠調伏你們，就是你們的善知識（引導修行的人）。』 當時，那尊佛就告訴金剛山童子說：『善男子！仔細聽，仔細聽！我將為你們宣說這個法目陀羅尼。』隨即說出咒語： 『阿(口*皮)/女 阿(口*皮)/女 阿(口*皮)/女』

【English Translation】 English version: This Dharma is subtle and vast, capable of eliminating all evil afflictions, enabling one to remember all that is heard, purifying all defilements of the mind, protecting all good precepts, allowing entry into all great wisdom, safeguarding all supreme samadhi (meditative absorption), bringing joy to oneself and others, enabling one to receive the sacred Dharma and be free from all diseases, and granting the desired Dharma upon request. It increases all necessities for life, nurtures all good roots, can subdue evil kings and the four castes, as well as evil ghosts, spirits, birds, beasts, and aquatic creatures. It protects all good foundations, enables one to attain all the Dharmas of the Tathagata (Buddha), and even attain the eighteen unique qualities (of a Buddha). Therefore, I now wish to send this Dharma Eye Dharani (a mantra that enables enlightenment) to that world, to Shakyamuni Tathagata. Then the Buddha said to the Vajra Mountain Youth: 'Good son! You may go to the Saha world, greet that Buddha in my name, the Tathagata of Vajra Light Merit, and present this Dharma Eye Dharani Gate (the gate to open wisdom) to the World Honored One.' The Vajra Mountain Youth said: 'World Honored One! Excellent, excellent! I also wish to go and pay homage to that Buddha, and to request and receive the Dharma Gate of the Void Eye (a Dharma as vast as the void) that I have never heard before.' At that time, there were also sixty trillion Bodhisattva Mahasattvas (great Bodhisattvas) and eighty trillion Shravaka (those who practice by hearing the Dharma) assemblies, who said in unison: 'World Honored One! We also wish to go to that world to pay homage to that Buddha, and to request and receive the Dharma Gate of the Void Eye that we have never heard before. We only wish that the Tathagata will add his divine power to us so that we may go and return.' That Buddha replied: 'Excellent, excellent! Good sons! You should know that the time is right. This Vajra Mountain Youth is able to subdue you, and is your good teacher (one who guides practice).' At that time, that Buddha then said to the Vajra Mountain Youth: 'Good son! Listen carefully, listen carefully! I will now proclaim this Dharma Eye Dharani for you.' Then he spoke the mantra: 'A(口*皮)/女 A(口*皮)/女 A(口*皮)/女'

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若那蛇咤(四)　摩訶摩呿(五)　三摩呿呿[(口皮)/女](口*皮)/女　樹提(七)　阿咃(八)　那[(口皮)/女]那蛇濘(九)　佛阇羅哆(十)　安豆賴哆(十一)　阇邏迦哆(十二)　阿那耨德叉(十三)　凡浮婆(十四)　那婆荼婆(十五)　勒叉盧戰那(十六)　莎致呿婆(十七)　陀邏尼叉阇(十八)　波邏迦啅婆(十九)　鞞那叉(二十)　婆那鞞吼(二十一)　阿那迦呿(二十二)　戰荼咩修(二十三)　波陀呿多(二十四)　修盧遮那(二十五)　盧戰那婆(二十六)　盧遮蛇若婆婆斯(二十七)　莎呵(二十八)

「善男子！汝當受持讀誦書寫是陀羅尼，往彼世界問訊釋迦牟尼如來。如我辭曰：『四部弟子樂受法不？四姓之人能供養不？眾生之心不濁亂不？常能親近於如來不？復能尊重讚歎佛不？增廣流佈佛正法不？金剛光明功德如來，以此法目陀羅尼門遠贈世尊，能作大明，乾焦一切諸惡煩惱，乃至獲得如來十八不共之法。』」

時，金剛山童子受持、讀誦、書寫如是陀羅尼已，告諸大眾：「若欲往彼娑婆世界覲見釋迦牟尼如來，並欲啟受所未曾聞虛空目法門者，應當遠離一切色想，亦莫念于分別之相。常當修集虛空之相，遠離一切取捨等相，放舍一

【現代漢語翻譯】 現代漢語譯本 若那蛇咤(四)，摩訶摩呿(五)，三摩呿呿[(口皮)/女](口*皮)/女，樹提(七)，阿咃(八)，那[(口皮)/女]那蛇濘(九)，佛阇羅哆(十)，安豆賴哆(十一)，阇邏迦哆(十二)，阿那耨德叉(十三)，凡浮婆(十四)，那婆荼婆(十五)，勒叉盧戰那(十六)，莎致呿婆(十七)，陀邏尼叉阇(十八)，波邏迦啅婆(十九)，鞞那叉(二十)，婆那鞞吼(二十一)，阿那迦呿(二十二)，戰荼咩修(二十三)，波陀呿多(二十四)，修盧遮那(二十五)，盧戰那婆(二十六)，盧遮蛇若婆婆斯(二十七)，莎呵(二十八)。 『善男子！你應當受持、讀誦、書寫這個陀羅尼，前往那個世界問候釋迦牟尼如來。像我這樣說：『四部弟子樂於接受佛法嗎？四姓之人能夠供養嗎？眾生的心不渾濁混亂嗎？常常能夠親近如來嗎？又能尊重讚歎佛嗎？能夠增廣流佈佛的正法嗎？金剛光明功德如來，用這個法門陀羅尼贈送給世尊，能夠產生大光明，燒盡一切諸惡煩惱，乃至獲得如來的十八不共之法。』 當時，金剛山童子受持、讀誦、書寫了這個陀羅尼后，告訴大眾：『如果想要前往娑婆世界覲見釋迦牟尼如來，並且想要請教接受從未聽聞的虛空目法門，應當遠離一切色想，也不要執著于分別的相。應當常常修習虛空之相，遠離一切取捨等相，放下一切。』

【English Translation】 English version Ruo na she zha (4), mo he mo qie (5), san mo qie qie [(mouthskin)/female][(mouthskin)/female] (6), shu ti (7), a tuo (8), na [(mouth*skin)/female] na she ning (9), fo she luo duo (10), an dou lai duo (11), she luo jia duo (12), a na nou de cha (13), fan fu po (14), na po tu po (15), le cha lu zhan na (16), suo zhi qie po (17), tuo luo ni cha she (18), bo luo jia duo po (19), pi na cha (20), po na pi hou (21), a na jia qie (22), zhan tu mei xiu (23), bo tuo qie duo (24), xiu lu zhe na (25), lu zhan na po (26), lu zhe she ruo po po si (27), suo he (28). 'Good man! You should receive, uphold, read, recite, and write this Dharani, and go to that world to inquire after Shakyamuni Tathagata. As I say: 'Do the fourfold disciples delight in receiving the Dharma? Are the people of the four castes able to make offerings? Are the minds of sentient beings not turbid and confused? Are they able to constantly draw near to the Tathagata? Are they able to respect and praise the Buddha? Are they able to expand and propagate the Buddha's true Dharma? The Vajra Light Merit Tathagata, with this Dharma-gate Dharani, sends it to the World Honored One, which can produce great light, burn away all evil afflictions, and even attain the eighteen unshared qualities of the Tathagata.' At that time, the Vajra Mountain Youth, having received, upheld, read, and written this Dharani, told the assembly: 'If you wish to go to the Saha world to see Shakyamuni Tathagata, and wish to request and receive the never-before-heard Dharma-gate of the Eye of Emptiness, you should be far away from all forms of perception, and also not be attached to the characteristics of discrimination. You should constantly cultivate the aspect of emptiness, be far away from all aspects of grasping and rejecting, and let go of everything.'

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切塵勞等相，解諸結縛專念虛空。」

爾時，大眾咸作是言：「善哉，善哉！善男子！」即前禮佛，禮已係念觀虛空相，於一念頃即來至此娑婆世界，覲見釋迦牟尼如來。頭面禮足供養恭敬，尊重讚歎右繞三匝，卻在一面合掌而立。

是時，寶鬘復往西方，過八萬億諸佛世界，彼有世界，名曰慧闇，具足五滓。有佛、世尊，號曰智幢如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦為四眾宣說如是雜四諦法。彼時會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「世尊！如是寶鬘從何處來？誰之所遣？」

彼佛答言：「善男子！東方去此，八萬億諸佛世界，彼有世界名曰娑婆，具足五滓。有佛、世尊，號釋迦牟尼十號具足，亦為四眾宣說開示雜四諦法。如我今於此土無異，乃至欲開如來法藏。是故彼佛遣此寶鬘，從我索欲。我今與之，並欲贈彼凈目陀羅尼，能作大明乾焦煩惱，乃至能得如來十八不共之法。是故我今，欲遣如是凈目陀羅尼至彼世界贈彼如來。」

彼佛即告勝幢童子：「汝可往彼娑婆世界稱我名字問訊彼佛，並以如是凈目陀羅尼門，遠相贈遺。」

時

【現代漢語翻譯】 現代漢語譯本 『斷除塵世煩惱等表象，解脫一切束縛，專心觀想虛空。』 當時，大眾都說：『太好了，太好了！善男子！』他們立即上前禮拜佛陀，禮拜完畢后，專心觀想虛空的表象，在一念之間就來到了這個娑婆世界，覲見釋迦牟尼如來。他們以頭面禮拜佛足，供養、恭敬、尊重、讚歎，右繞佛三圈，然後退到一邊合掌站立。 這時，寶鬘又往西方，經過八萬億個佛世界，那裡有一個世界，名叫慧闇（充滿智慧的黑暗），充滿了五濁。那裡有一位佛，世尊，號為智幢如來（智慧旗幟），應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，也為四眾宣說這樣的雜四諦法。當時法會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見到這寶鬘的大光明后，觀察四方。仰頭看見寶鬘在佛頂上的虛空中停留，就對佛說：『世尊！這寶鬘是從哪裡來的？是誰派來的？』 那位佛回答說：『善男子！東方距離這裡，有八萬億個佛世界，那裡有一個世界名叫娑婆（堪忍），充滿了五濁。那裡有一位佛，世尊，號為釋迦牟尼（能仁寂默），具足十號，也為四眾宣說開示雜四諦法。就像我現在在這裡一樣，乃至想要開啟如來法藏。因此，那位佛派遣這個寶鬘，向我索取。我現在把它給他，並想贈送他凈目陀羅尼（清凈之眼咒），能使大光明燒焦煩惱，乃至能得到如來的十八不共之法。因此，我現在想派遣這個凈目陀羅尼到那個世界贈送給那位如來。』 那位佛就告訴勝幢童子：『你可以前往那個娑婆世界，稱我的名字問候那位佛，並把這個凈目陀羅尼門，遙遠地贈送給他。』 當時

【English Translation】 English version 'Cutting off the appearances of worldly defilements, freeing from all bonds, and focusing the mind on contemplating emptiness.' At that time, the assembly all said, 'Excellent, excellent! Good man!' They immediately went forward to bow to the Buddha. After bowing, they focused their minds on contemplating the appearance of emptiness. In an instant, they arrived at this Saha world to pay homage to Shakyamuni Tathagata. They bowed their heads to the Buddha's feet, made offerings, showed respect, reverence, and praise, circumambulated the Buddha three times to the right, and then stood to one side with their palms together. At this time, the Jewel Garland went again to the west, passing through eighty billion Buddha worlds. There was a world called Hui An (Wisdom Darkness), filled with the five turbidities. There was a Buddha, the World Honored One, named Zhi Chuang Tathagata (Wisdom Banner), Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. He also expounded the mixed Four Noble Truths to the four assemblies. At that time, in the assembly, there were Bodhisattvas, Sravakas, and the four assemblies: Bhikshus, Bhikshunis, Upasakas, and Upasikas. Upon seeing the great light of the Jewel Garland, they observed the four directions. Looking up, they saw the Jewel Garland staying in the emptiness above the Buddha's head, and they said to the Buddha, 'World Honored One! Where did this Jewel Garland come from? Who sent it?' That Buddha replied, 'Good man! To the east of here, there are eighty billion Buddha worlds. There is a world called Saha (Endurance), filled with the five turbidities. There is a Buddha, the World Honored One, named Shakyamuni (Sage of the Shakyas), possessing the ten titles, who also expounds and reveals the mixed Four Noble Truths to the four assemblies. Just as I am here now, even desiring to open the Tathagata's treasury of Dharma. Therefore, that Buddha sent this Jewel Garland to request something from me. I am now giving it to him, and I also wish to present him with the Pure Eye Dharani, which can cause great light to burn away afflictions, and even attain the Tathagata's eighteen unique qualities. Therefore, I now wish to send this Pure Eye Dharani to that world to present to that Tathagata.' That Buddha then told the youth Sheng Chuang, 'You may go to that Saha world, greet that Buddha in my name, and remotely present him with this Pure Eye Dharani gate.' At that time

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彼眾中復有無量菩薩、聲聞，同聲而言：「善哉！世尊！我等亦欲詣彼世界禮覲彼佛，並欲聽受所未曾聞虛空目法門。」乃至彼佛即說咒曰：

◎「蜜呵(一)　蜜呵(二)　蜜呵(三)　蜜呵(四)　阿婆蜜呵(五)　薩多蜜呵(六)　修婆舍蜜呵(七)　那婆蜜呵(八)　修破婆(九)　阿能伽提比叉(十)　阇蛇私羅(十一)　那羅烏難(十二)　呿婆波啰(十三)　那邏邏禪(十四)　修叉(十五)　翅奢私羅(十六)　阿婆羅私摩(十七)　摩訶廁提阇那(十八)　阿那叉陀(十九)　阿婆呿伽(二十)　那由多文陀(二十一)　娑婆邏(二十二)　阿若伽伽(二十三)　薩遮首留婆竭婆車那(二十四)　莎呵(二十五)

「善男子！汝當受持、讀誦、書寫是陀羅尼，往彼世界。」乃至一面合掌而立。

是時，寶鬘復至北方，過九萬九億諸佛世界，彼有世界名曰為常，具足五滓。有佛、世尊，號發光功德，十號具足，亦為四眾宣說開示雜四諦法。而彼會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「世尊！如是寶鬘，從何處來？誰之所遣？」

彼佛答言：「善男子！南方去此，九萬九億諸佛世界

【現代漢語翻譯】 現代漢語譯本 那時，在（釋迦牟尼佛）的聽眾中，又有無數的菩薩和聲聞，他們同聲說道：『太好了！世尊！我們也想去那個世界，禮拜瞻仰那尊佛，並且想聽聞從未聽過的虛空目法門。』 於是，那尊佛就說了咒語： 『蜜呵(一)，蜜呵(二)，蜜呵(三)，蜜呵(四)，阿婆蜜呵(五)，薩多蜜呵(六)，修婆舍蜜呵(七)，那婆蜜呵(八)，修破婆(九)，阿能伽提比叉(十)，阇蛇私羅(十一)，那羅烏難(十二)，呿婆波啰(十三)，那邏邏禪(十四)，修叉(十五)，翅奢私羅(十六)，阿婆羅私摩(十七)，摩訶廁提阇那(十八)，阿那叉陀(十九)，阿婆呿伽(二十)，那由多文陀(二十一)，娑婆邏(二十二)，阿若伽伽(二十三)，薩遮首留婆竭婆車那(二十四)，莎呵(二十五)。』 『善男子！你應該受持、讀誦、書寫這個陀羅尼，然後前往那個世界。』 於是，他們都一面合掌而立。 這時，寶鬘又飛到北方，經過九萬九億個佛的世界，那裡有一個世界名為『常』，充滿了五濁。那裡有一尊佛，世尊，名為發光功德（佛號），具足十號，也為四眾宣說開示雜四諦法。在那裡的法會中，有菩薩、聲聞四眾：比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），他們看到寶鬘發出巨大的光明，就觀察四方。他們仰頭看到寶鬘停留在佛的頭頂上方的虛空中，就對佛說：『世尊！這個寶鬘是從哪裡來的？是誰派來的？』 那尊佛回答說：『善男子！從這裡向南方，經過九萬九億個佛的世界』

【English Translation】 English version Then, among that assembly, there were also countless Bodhisattvas and Śrāvakas, who spoke in unison, saying: 'Excellent! World Honored One! We also wish to go to that world, to pay homage to that Buddha, and to hear the Dharma of the Eye of Space, which we have never heard before.' Thereupon, that Buddha spoke the mantra: 'Mi he (1), Mi he (2), Mi he (3), Mi he (4), A po mi he (5), Sa duo mi he (6), Xiu po she mi he (7), Na po mi he (8), Xiu po po (9), A neng qie ti bi cha (10), She she si luo (11), Na luo wu nan (12), Qie po po luo (13), Na luo luo chan (14), Xiu cha (15), Chi she si luo (16), A po luo si mo (17), Mo he ce ti she na (18), A na cha tuo (19), A po qie qie (20), Na you duo wen tuo (21), Suo po luo (22), A ruo qie qie (23), Sa zhe shou liu po jie po che na (24), Suo ha (25).' 'Good men! You should receive, uphold, recite, and write down this Dharani, and then go to that world.' Thereupon, they all stood with their palms joined together. At that time, the jeweled garland again flew to the north, passing through ninety-nine billion Buddha worlds. There was a world named 'Constant,' filled with the five turbidities. There was a Buddha, a World Honored One, named Light-Emitting Merit (Buddha's name), possessing the ten epithets, who also expounded and revealed the mixed Four Noble Truths to the four assemblies. In that assembly, there were Bodhisattvas and the four assemblies of Śrāvakas: Bhikṣus, Bhikṣuṇīs, Upāsakas (male lay devotees), and Upāsikās (female lay devotees). Having seen the great light of the jeweled garland, they observed the four directions. Looking up, they saw the jeweled garland staying in the empty space above the Buddha's head, and they said to the Buddha: 'World Honored One! From where did this jeweled garland come? Who sent it?' That Buddha replied: 'Good men! To the south of here, passing through ninety-nine billion Buddha worlds'

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，彼有世界名曰娑婆，具足五滓。有佛、世尊，號釋迦牟尼，十號具足，亦為四眾宣說開示雜四諦法，如我今於此土無異。乃至欲開如來法藏，是故遣此四寶華鬘，從我索欲。我今與之，並欲贈彼光目陀羅尼，能作大明乾焦煩惱，乃至，能得如來十八不共之法。是故我今，欲遣如是光目陀羅尼，至彼世界贈彼如來。」

彼佛即告勝意童子：「善男子！汝可往彼娑婆世界，稱我名字問訊彼佛，以是光目陀羅尼遠相贈遺。」

時彼眾中，復有無量菩薩、聲聞，同聲而言：「善哉！世尊！我等亦欲詣彼世界禮覲彼佛，並欲啟受所未曾聞虛空目法門。」乃至彼佛即說此陀羅尼：

◎「阇婆摩(一)　阇婆摩(二)　阇婆摩(三)　阿拘盧吒(四)　比婆阇婆(五)　摩訶陀摩(六)　呿婆(七)　阿邏阇(八)　散菩陀若呿婆(九)　阿邏阇[(口皮)/女]婆(十)　三牟婆邏[(口皮)/女]婆(十一)　三摩邏[(口皮)/女](口*皮)/女　阇[(口皮)/女][(口皮)/女][(口皮)/女](口*皮)/女　阇提叉蛇婆婆(十四)　摩希阇婆涅畔陀(十五)　比牟遮婆婆(十六)　那蛇那婆婆(十七)　遮颰婆婆(十八)　輸盧多婆婆(十九)　其

【現代漢語翻譯】 現代漢語譯本：'彼處有一個世界名為娑婆（Saha），充滿了五種濁穢。那裡有一位佛，世尊，名為釋迦牟尼（Sakyamuni），具足十種名號，也為四眾弟子宣說開示包含四聖諦的各種佛法，就像我現在在這片土地上所做的一樣。乃至他想要開啟如來的法藏，因此派遣這四寶華鬘，向我索取。我現在將它給予他，並想贈送他光目陀羅尼（Light Eye Dharani），此陀羅尼能使熾熱的煩惱消散，乃至能獲得如來的十八不共之法。因此，我現在想派遣這光目陀羅尼，到那個世界贈送給那位如來。' 那位佛陀隨即告訴勝意童子（Victorious Intention Bodhisattva）：'善男子！你可以前往那個娑婆世界，稱我的名字問候那位佛陀，並將這光目陀羅尼作為遙遠的贈禮送給他。' 當時，在那大眾之中，又有無數的菩薩和聲聞，一同說道：'太好了！世尊！我們也想前往那個世界，禮拜覲見那位佛陀，並想請教接受我們從未聽聞過的虛空目法門。' 乃至那位佛陀隨即說了這個陀羅尼： ◎'阇婆摩(一) 阇婆摩(二) 阇婆摩(三) 阿拘盧吒(四) 比婆阇婆(五) 摩訶陀摩(六) 呿婆(七) 阿邏阇(八) 散菩陀若呿婆(九) 阿邏阇[(口皮)/女]婆(十) 三牟婆邏[(口皮)/女]婆(十一) 三摩邏[(口皮)/女](口*皮)/女 阇[(口皮)/女][(口皮)/女][(口皮)/女](口*皮)/女 阇提叉蛇婆婆(十四) 摩希阇婆涅畔陀(十五) 比牟遮婆婆(十六) 那蛇那婆婆(十七) 遮颰婆婆(十八) 輸盧多婆婆(十九) 其'

【English Translation】 English version: 'There is a world called Saha, filled with the five impurities. There is a Buddha, a World Honored One, named Sakyamuni, who possesses the ten titles, and also proclaims and expounds the various Dharma teachings including the Four Noble Truths to the fourfold assembly, just as I do in this land now. Furthermore, he wishes to open the Tathagata's treasury of Dharma, and therefore sent these four jeweled flower garlands, requesting them from me. I will now give them to him, and also wish to present him with the Light Eye Dharani, which can extinguish the burning afflictions, and even enable one to attain the eighteen unique qualities of the Tathagata. Therefore, I now wish to send this Light Eye Dharani to that world to present to that Tathagata.' That Buddha then told the Victorious Intention Bodhisattva: 'Good man! You may go to that Saha world, greet that Buddha in my name, and present this Light Eye Dharani as a distant gift.' At that time, among that assembly, there were also countless Bodhisattvas and Sravakas, who said in unison: 'Excellent! World Honored One! We also wish to go to that world, pay homage to that Buddha, and seek to receive the Dharma gate of the Empty Eye, which we have never heard before.' Then that Buddha immediately spoke this Dharani: ◎'Jaba ma (1) Jaba ma (2) Jaba ma (3) Akuluta (4) Bibajaba (5) Mahadama (6) Keba (7) Alaja (8) Sanbudojakeba (9) Alaja[(mouthskin)/female]ba (10) Samubala[(mouthskin)/female]ba (11) Samala[(mouthskin)/female][(mouthskin)/female] (12) Ja[(mouthskin)/female][(mouthskin)/female][(mouthskin)/female][(mouthskin)/female] (13) Jatikesajababa (14) Mahisajabanepanda (15) Bimujababa (16) Nasenababa (17) Jababa (18) Sulutobaba (19) Ki'

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浪那婆婆(二十)　靴婆婆(二十一)　迦蛇婆婆(二十二)　質多婆婆(二十三)　三牟陀婆婆(二十四)　提邏那婆婆(二十五)　瞋那修留提婆婆(二十六)　莎呵

「善男子！汝當受持、讀誦、書寫是陀羅尼往彼世界。」乃至一面合掌而立。

是時，寶鬘復至東方，去此六萬千億佛土，彼有世界名曰寶頂，具足五滓。有佛號曰寶蓋光明功德，十號具足，亦為四眾宣說開示雜四諦法。而彼會中有諸菩薩、聲聞四眾：比丘，比丘尼，優婆塞，優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「如是寶鬘從何處來？誰之所遣？」

彼佛答言：「西方去此，六萬千億諸佛世界，彼有世界，名曰娑婆，具足五滓。有佛、世尊，號釋迦牟尼十號具足，亦為四眾宣說開示雜四諦法。如我今於此土無異，乃至欲開如來法藏，是故遣此四寶華鬘，從我索欲。我今與之，並欲贈彼聖目陀羅尼，能作大明干燋煩惱。乃至能得如來十八不共之法。是故，我今欲遣如是聖目陀羅尼至彼世界贈彼如來。」即告虛空聲童子：「善男子！汝可往彼娑婆世界，稱我名字，問訊彼佛，並以如是聖目陀羅尼遠相贈遺。」乃至復有無量菩薩、聲聞大眾，同音而言：「善哉！世尊！我等亦欲詣彼世界禮覲

【現代漢語翻譯】 現代漢語譯本 浪那婆婆（浪那婆婆：咒語中的音節）(二十)，靴婆婆（靴婆婆：咒語中的音節）(二十一)，迦蛇婆婆（迦蛇婆婆：咒語中的音節）(二十二)，質多婆婆（質多婆婆：咒語中的音節）(二十三)，三牟陀婆婆（三牟陀婆婆：咒語中的音節）(二十四)，提邏那婆婆（提邏那婆婆：咒語中的音節）(二十五)，瞋那修留提婆婆（瞋那修留提婆婆：咒語中的音節）(二十六)，莎呵（莎呵：咒語結尾的感嘆詞）。

『善男子！你應當受持、讀誦、書寫這個陀羅尼，帶到那個世界。』說完，便一面合掌而立。

這時，寶鬘又來到東方，距離這裡六萬千億佛土的地方，那裡有一個世界名叫寶頂，充滿了五濁。有一尊佛，名號為寶蓋光明功德，十號具足，也為四眾宣說開示雜四諦法。而那個法會中有諸菩薩、聲聞四眾：比丘，比丘尼，優婆塞，優婆夷，見到這寶鬘發出大光明后，觀察四方。仰望見到寶鬘在佛頂上的虛空中停留，就對佛說：『這樣的寶鬘是從哪裡來的？是誰派來的？』

那尊佛回答說：『西方距離這裡，有六萬千億諸佛世界，那裡有一個世界，名叫娑婆（娑婆：我們所居住的世界），充滿了五濁。有一尊佛、世尊，名號為釋迦牟尼（釋迦牟尼：佛教的創始人），十號具足，也為四眾宣說開示雜四諦法。就像我如今在這個國土一樣，乃至想要開啟如來法藏，所以派遣這四寶華鬘，向我索取。我現在把它給他們，並且想要贈送他們聖目陀羅尼（聖目陀羅尼：一種神聖的咒語），能夠像大火一樣燒盡煩惱。乃至能夠獲得如來的十八不共之法。因此，我現在想要派遣這個聖目陀羅尼到那個世界，贈送給那尊如來。』隨即告訴虛空聲童子：『善男子！你可以前往那個娑婆世界，稱我的名字，問候那尊佛，並且把這個聖目陀羅尼遠遠地贈送給他。』乃至還有無量菩薩、聲聞大眾，同聲說道：『太好了！世尊！我們也想要前往那個世界，禮拜覲見。』

【English Translation】 English version Lang na po po (Lang na po po: syllables in a mantra) (twenty), Xue po po (Xue po po: syllables in a mantra) (twenty-one), Jia she po po (Jia she po po: syllables in a mantra) (twenty-two), Zhi duo po po (Zhi duo po po: syllables in a mantra) (twenty-three), San mou tuo po po (San mou tuo po po: syllables in a mantra) (twenty-four), Ti luo na po po (Ti luo na po po: syllables in a mantra) (twenty-five), Chen na xiu liu ti po po (Chen na xiu liu ti po po: syllables in a mantra) (twenty-six), Suo he (Suo he: an exclamation at the end of a mantra).

'Good man! You should receive, recite, and write down this Dharani and take it to that world.' Having said this, he stood with his palms together.

At this time, the jeweled garland came again to the east, a distance of sixty thousand trillion Buddha lands from here. There was a world called Jewel Peak, filled with the five turbidities. There was a Buddha named Jewel Canopy Light Merit, possessing the ten titles, who also expounded the mixed Four Noble Truths for the four assemblies. In that assembly, there were Bodhisattvas and Sravakas, the four assemblies: Bhikshus, Bhikshunis, Upasakas, and Upasikas. Seeing the great light emitted by the jeweled garland, they observed the four directions. Looking up, they saw the jeweled garland staying in the void above the Buddha's head, and they said to the Buddha: 'Where did this jeweled garland come from? Who sent it?'

That Buddha replied: 'To the west, sixty thousand trillion Buddha worlds away from here, there is a world called Saha (Saha: the world we live in), filled with the five turbidities. There is a Buddha, a World Honored One, named Shakyamuni (Shakyamuni: the founder of Buddhism), possessing the ten titles, who also expounds the mixed Four Noble Truths for the four assemblies. Just as I am in this land now, even desiring to open the Tathagata's treasury of Dharma, that is why I sent this four-jeweled garland to ask from me. I am now giving it to them, and I also want to give them the Sacred Eye Dharani (Sacred Eye Dharani: a sacred mantra), which can burn away afflictions like a great fire. And even attain the eighteen unique qualities of the Tathagata. Therefore, I now want to send this Sacred Eye Dharani to that world and give it to that Tathagata.' Then he said to the Space Sound Boy: 'Good man! You can go to that Saha world, call my name, greet that Buddha, and send this Sacred Eye Dharani to him from afar.' And then there were countless Bodhisattvas and Sravakas, who said in unison: 'Excellent! World Honored One! We also want to go to that world to pay homage and see him.'

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彼佛，並欲啟受所未曾聞虛空目法門。」乃至彼佛即說此陀羅尼：

◎「阿羅摩(一)　阿羅摩(二)　阿羅摩(三)　阇蛇邏阇(四)　首路羅阇(五)　伽阇手(六)　[(口皮)/女]邏遮羅(七)　阿尼遮(八)　阿呿莎邏(九)　呿伽莎阇那(十)　那烏訶(十一)　那邏咃(十二)　那烏訶(十三)　摩醯首邏遮摩(十四)　阿摩昵(十五)　呵蛇莎利邏(十六)　遮𩘌遮摩(十七)　遮𩘌散遮𩘌那(十八)　那(口*皮)/女　那婆摩阇(二十)　阿[(口皮)/女]呿(口*皮)/女　車婆那婆呿伽禪頭(二十二)　娑羅戰陀羅(二十三)　摩醯首邏尼羅那(口*皮)/女　薩陀摩叉蛇(二十五)　莎呵

「善男子！汝當受持、讀誦、書寫是陀羅尼往彼世界。」乃至一面合掌而立。

時四童子變此世界地平如掌，香華幡蓋七寶具足，為供養佛。一切天宮、阿修羅宮悉為震動，諸天悅豫多受喜樂，咸以香華、七寶、幡蓋、種種伎樂，供養于佛。

時四童子作如是等，供養佛已，上升虛空高七多羅樹，各執四寶說偈讚歎：

「佛是清凈大法王，　　為諸眾生說甘露， 　于諸眾生心如地，　　大寶商主愍一切。 　為眾生說清

【現代漢語翻譯】 現代漢語譯本： 那位佛，也想要開始接受從未聽聞過的虛空目法門。』乃至那位佛就說了這個陀羅尼： 『阿羅摩(一)（Aroma，意為香氣） 阿羅摩(二) 阿羅摩(三) 阇蛇邏阇(四)（Jasharaja，意為勝者之王） 首路羅阇(五)（Shururaja，意為勇者之王） 伽阇手(六)（Gajashu，意為象手） [(口皮)/女]邏遮羅(七)（Pilarachara，無明確含義） 阿尼遮(八)（Anicha，意為無常） 阿呿莎邏(九)（Akheshara，無明確含義） 呿伽莎阇那(十)（Khegashajana，無明確含義） 那烏訶(十一)（Nauhha，無明確含義） 那邏咃(十二)（Narata，無明確含義） 那烏訶(十三) 摩醯首邏遮摩(十四)（Maheshvarachama，意為大自在天之光） 阿摩昵(十五)（Amani，無明確含義） 呵蛇莎利邏(十六)（Hashesharira，無明確含義） 遮𩘌遮摩(十七)（Chachachama，無明確含義） 遮𩘌散遮𩘌那(十八)（Chachasanchachana，無明確含義） 那(口*皮)/女（Napi，無明確含義） 那婆摩阇(二十)（Navamaja，無明確含義） 阿[(口皮)/女]呿(口*皮)/女（Apikhepi，無明確含義） 車婆那婆呿伽禪頭(二十二)（Chebavanavakhagajantou，無明確含義） 娑羅戰陀羅(二十三)（Sarachandara，無明確含義） 摩醯首邏尼羅那(口*皮)/女（Maheshvaraniranapi，意為大自在天之青色） 薩陀摩叉蛇(二十五)（Satamokshasha，無明確含義） 莎呵（Svaha，意為成就）』 『善男子！你應當受持、讀誦、書寫這個陀羅尼，前往那個世界。』乃至（他們）一面合掌而立。 當時，四位童子將這個世界變得平坦如手掌，香花、幡蓋、七寶具足，用來供養佛。一切天宮、阿修羅宮都為之震動，諸天喜悅，多受快樂，都用香花、七寶、幡蓋、各種伎樂，供養佛。 當時，四位童子做了這些供養佛的事情后，上升到虛空，高七多羅樹，各自拿著四寶，說偈讚歎： 『佛是清凈大法王，為諸眾生說甘露，于諸眾生心如地，大寶商主憐憫一切。為眾生說清凈的法。』

【English Translation】 English version: That Buddha also wished to begin receiving the 'Akasha Eye Dharma Gate' (the Dharma gate of the eye of emptiness) which had never been heard before. Thereupon, that Buddha spoke this Dharani: 'Aroma (1) (Aroma, meaning fragrance) Aroma (2) Aroma (3) Jasharaja (4) (Jasharaja, meaning King of Victors) Shururaja (5) (Shururaja, meaning King of the Brave) Gajashu (6) (Gajashu, meaning Elephant Hand) Pilarachara (7) (Pilarachara, no clear meaning) Anicha (8) (Anicha, meaning impermanence) Akheshara (9) (Akheshara, no clear meaning) Khegashajana (10) (Khegashajana, no clear meaning) Nauhha (11) (Nauhha, no clear meaning) Narata (12) (Narata, no clear meaning) Nauhha (13) Maheshvarachama (14) (Maheshvarachama, meaning the light of the Great Lord) Amani (15) (Amani, no clear meaning) Hashesharira (16) (Hashesharira, no clear meaning) Chachachama (17) (Chachachama, no clear meaning) Chachasanchachana (18) (Chachasanchachana, no clear meaning) Napi (19) (Napi, no clear meaning) Navamaja (20) (Navamaja, no clear meaning) Apikhepi (21) (Apikhepi, no clear meaning) Chebavanavakhagajantou (22) (Chebavanavakhagajantou, no clear meaning) Sarachandara (23) (Sarachandara, no clear meaning) Maheshvaraniranapi (24) (Maheshvaraniranapi, meaning the blue color of the Great Lord) Satamokshasha (25) (Satamokshasha, no clear meaning) Svaha (meaning accomplishment)' 'Good men! You should receive, recite, and write down this Dharani and go to that world.' And then they stood with their palms together. At that time, the four boys transformed this world into a flat surface like the palm of a hand, complete with fragrant flowers, banners, and seven treasures, to offer to the Buddha. All the heavenly palaces and Asura palaces shook, the gods rejoiced and received much joy, and they all offered fragrant flowers, seven treasures, banners, and various kinds of music to the Buddha. At that time, after the four boys had made these offerings to the Buddha, they ascended into the sky, seven Tala trees high, each holding four treasures, and spoke verses of praise: 'The Buddha is the pure King of the Great Dharma, speaking the nectar for all beings, His heart is like the earth for all beings, the great treasure merchant has compassion for all. He speaks the pure Dharma for all beings.'

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凈法，　　令離諸苦及煩惱， 　如來心等如虛空，　　其語微妙知真道。 　具足戒禁及智慧，　　永滅煩惱降甘露， 　為渴法者出惡世，　　智炬大明能壞闇。 　雖無修集八聖道，　　及以證得解脫者， 　如來猶故生憐愍，　　施諸人天凈法眼。 　能度眾生生死岸，　　能施無上七財寶， 　能令眾生悔生死，　　具修三十七助道。 　法寶久失佛今示，　　是故得名無上尊， 　四方眾生已大集，　　唯愿憐愍轉法輪。」

爾時，一切無量大眾心生歡喜，各作是言：「如是無量無邊眾生從何處來？威儀清凈具無量德，慚愧智慧皆悉成就。我從昔來未曾睹見如是妙色五通大仙。」

爾時，世尊告憍陳如比丘：「憍陳如！四方多有無量菩薩悉來集會，為聽法故，今當至心清凈其意。」

爾時，世尊以微妙音告四童子：「諸善男子！善來，甚快！從何方面何處而來？」時四童子敬禮佛足，周匝圍繞。

爾時，金剛山童子言：「世尊！南方去此，九萬二千億恒河沙等諸佛世界。彼有世界，名金剛光藏，具足五滓。有佛、世尊，號金剛光明功德如來，十號具足，今現在為諸眾生，宣說開示雜四諦法。彼佛勸我至此世界，問訊世尊，並欲聽受虛空目法門。世尊！彼金剛光明功德如來，致敬

【現代漢語翻譯】 現代漢語譯本 清凈的佛法，能使眾生脫離一切痛苦和煩惱。 如來的心境如同虛空一般廣大，他的言語微妙，能使人領悟真理。 具備戒律、禪定和智慧，能永遠滅除煩惱，降下甘露般的法雨。 爲了那些渴求佛法的人，他來到這充滿罪惡的世界，他的智慧之光能破除一切黑暗。 即使沒有修習八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），也沒有證得解脫的人， 如來仍然會生起憐憫之心，賜予人天清凈的法眼。 他能引導眾生度過生死的彼岸，能施予無上的七種財寶（信、戒、慚、愧、聞、舍、慧）， 能使眾生悔悟生死輪迴，並修習三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）。 佛法寶藏失落已久，如今佛陀再次開示，因此被尊稱為無上尊。 四方眾生已經聚集在此，唯愿佛陀慈悲，轉動法輪（宣講佛法）。

那時，一切無量的大眾心中充滿歡喜，各自說道：『這些無量無邊的眾生是從哪裡來的？他們的威儀清凈，具備無量的功德，慚愧和智慧都已成就。我從過去到現在，從未見過如此美妙的五通（天眼通、天耳通、他心通、宿命通、神足通）大仙。』

那時，世尊告訴憍陳如（佛陀最早的五位弟子之一）比丘：『憍陳如！四方有很多無量的菩薩都來到這裡，爲了聽聞佛法，現在應當至誠清凈自己的心意。』

那時，世尊用微妙的聲音告訴四位童子：『各位善男子！歡迎你們的到來，真是太好了！你們是從哪個方向、哪個地方來的？』當時，四位童子向佛陀頂禮，並圍繞佛陀。

那時，金剛山童子說道：『世尊！從南方到這裡，有九萬二千億恒河沙數（極多的數量）的諸佛世界。那裡有一個世界，名為金剛光藏，充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一位佛，世尊，名為金剛光明功德如來（佛名），具足十號（如來十種稱號），現在正在為眾生宣說開示雜四諦法（苦、集、滅、道）。那位佛勸我來到這個世界，問候世尊，並想聽受虛空目法門（佛法）。世尊！那位金剛光明功德如來，向您致敬！』

【English Translation】 English version The pure Dharma enables beings to be free from all suffering and afflictions. The Tathagata's (Buddha's) mind is like the vastness of space, and his words are subtle, leading to the understanding of the true path. Possessing precepts, meditation, and wisdom, he can forever extinguish afflictions and bestow the nectar of Dharma. For those who thirst for the Dharma, he comes to this evil world, and his light of wisdom can dispel all darkness. Even if there are those who have not cultivated the Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), nor attained liberation, the Tathagata still arises with compassion, bestowing upon humans and devas the pure Dharma eye. He can guide beings across the shore of birth and death, bestow the supreme seven treasures (faith, precepts, shame, remorse, learning, generosity, wisdom), enable beings to repent of the cycle of birth and death, and cultivate the thirty-seven aids to enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path). The treasure of the Dharma has been lost for a long time, and now the Buddha reveals it again, therefore he is revered as the Supreme One. Beings from all directions have gathered here, may the Buddha have compassion and turn the Dharma wheel (teach the Dharma).

At that time, all the immeasurable assembly were filled with joy, and each said: 'Where did these immeasurable and boundless beings come from? Their demeanor is pure, possessing immeasurable merits, and both shame and wisdom are accomplished. From the past until now, I have never seen such wonderful great immortals with the five supernormal powers (divine eye, divine ear, mind-reading, knowledge of past lives, and magical powers).'

At that time, the World Honored One said to the Bhikkhu (monk) Kaundinya (one of the first five disciples of the Buddha): 'Kaundinya! There are many immeasurable Bodhisattvas from all directions who have come here to listen to the Dharma, now you should sincerely purify your minds.'

At that time, the World Honored One spoke with a subtle voice to the four boys: 'Good men! Welcome, it is wonderful! From which direction and place have you come?' At that time, the four boys bowed at the feet of the Buddha and circled around him.

At that time, the Vajra Mountain boy said: 'World Honored One! From the south of here, there are ninety-two billion Ganges River sands (an extremely large number) of Buddha worlds. There is a world there called Vajra Light Treasury, which is full of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life). There is a Buddha, World Honored One, named Vajra Light Merit Tathagata (name of a Buddha), who possesses the ten titles (ten epithets of a Buddha), and is now expounding and revealing the mixed Four Noble Truths (suffering, origin, cessation, path) to all beings. That Buddha advised me to come to this world, to greet the World Honored One, and to listen to the Dharma gate of the Eye of Space (Dharma). World Honored One! That Vajra Light Merit Tathagata sends his respects to you!'

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慇勤，問訊世尊。並遺如是陀羅尼，能作大光明乾焦煩惱。乃至能得如來十八不共之法。」即于佛前說如是咒。乃至四童子亦復如是。說是咒已，其地即時六種震動。

一切龍王各作是言：「我等亦當共至佛所。」爾時，東方有二龍王：一名、牛護，二名、寶護，是二龍王與六萬龍王。南方亦二：一名、為月，二名、婆修，與七萬龍王來至佛所，頭面敬禮，前白佛言：「世尊！我等皆能受持、讀誦、書寫如是法目陀羅尼。若有比丘、比丘尼、優婆塞、優婆夷，受持、讀誦、書寫如是法目陀羅尼者，我等皆當誠心守護。」西方、北方亦復如是。爾時世界一一各有十萬龍王，來至佛所頭面禮敬。

爾時，龜茲國土有一龍王，名曰海德，是阿那婆達多龍王弟，與九萬龍王。于闐國土有一龍王，名樂藏寶，亦是阿那婆達多龍王弟，與萬八千龍王。波羅越國有一龍王，名曰山德，亦是阿那婆達多龍王弟，與二萬龍王。師子國土有一龍王，名曰寶藏，與四萬八千龍王。毗茶國土有一龍王，名曰長髮，與四萬二千龍王。念蜜奢山有一龍王，名曰婆修吉，與八千龍王。烏萇國土有一龍王，名阿缽羅羅，與二萬五千龍王。乾陀羅國有一龍王，名伊羅缽多，與三萬龍王。真丹國土有一龍王，名曰三角，與萬八千龍王。難陀龍王

【現代漢語翻譯】 現代漢語譯本：他們慇勤地向世尊問候，並留下了這樣的陀羅尼（dharani，咒語），它能產生巨大的光明，燒盡煩惱，甚至能獲得如來的十八不共之法（十八種佛獨有的功德）。』隨即在佛前誦說了這個咒語。乃至四位童子也同樣如此。說完咒語后，大地立刻發生了六種震動。 一切龍王各自說道：『我們也應當一起去佛那裡。』當時，東方有兩位龍王：一位名叫牛護（Niu Hu），另一位名叫寶護（Bao Hu），這兩位龍王帶領六萬龍王。南方也有兩位：一位名叫為月（Wei Yue），另一位名叫婆修（Po Xiu），帶領七萬龍王來到佛前，頂禮膜拜，向前稟告佛說：『世尊！我們都能受持、讀誦、書寫這樣的法目陀羅尼。如果有比丘、比丘尼、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）受持、讀誦、書寫這樣的法目陀羅尼，我們都將誠心守護。』西方、北方的情況也一樣。當時，每個世界都有十萬龍王，來到佛前頂禮膜拜。 當時，龜茲（Qiuci）國土有一位龍王，名叫海德（Hai De），是阿那婆達多（Anavatapta）龍王的弟弟，帶領九萬龍王。于闐（Yutian）國土有一位龍王，名叫樂藏寶（Le Zang Bao），也是阿那婆達多龍王的弟弟，帶領一萬八千龍王。波羅越（Poluoyue）國有一位龍王，名叫山德（Shan De），也是阿那婆達多龍王的弟弟，帶領兩萬龍王。師子（Shizi）國土有一位龍王，名叫寶藏（Bao Zang），帶領四萬八千龍王。毗茶（Picha）國土有一位龍王，名叫長髮（Chang Fa），帶領四萬二千龍王。念蜜奢山（Nianmisha Shan）有一位龍王，名叫婆修吉（Po Su Ji），帶領八千龍王。烏萇（Wuchang）國土有一位龍王，名叫阿缽羅羅（Aboluoluo），帶領兩萬五千龍王。乾陀羅（Gandhara）國有一位龍王，名叫伊羅缽多（Yiluobaduo），帶領三萬龍王。真丹（Zhendan）國土有一位龍王，名叫三角（Sanjiao），帶領一萬八千龍王。難陀（Nanda）龍王

【English Translation】 English version: They respectfully inquired after the World Honored One and left behind such a dharani (mantra), which can produce great light, burn away afflictions, and even attain the eighteen unique qualities of a Tathagata (Buddha).』 Then, in front of the Buddha, they recited this mantra. Even the four boys did the same. After the mantra was spoken, the earth immediately shook in six ways. All the dragon kings each said, 『We should also go together to the Buddha.』 At that time, there were two dragon kings in the east: one named Niu Hu (Ox Protector), and the other named Bao Hu (Treasure Protector). These two dragon kings led sixty thousand dragon kings. In the south, there were also two: one named Wei Yue (For the Moon), and the other named Po Xiu (Vasuki), leading seventy thousand dragon kings, who came before the Buddha, bowed their heads in reverence, and reported to the Buddha, saying, 『World Honored One! We can all uphold, recite, and write down this Dharma Eye Dharani. If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), or upasikas (female lay practitioners) who uphold, recite, and write down this Dharma Eye Dharani, we will all sincerely protect them.』 The situation was the same in the west and north. At that time, in each world, there were one hundred thousand dragon kings who came before the Buddha and bowed their heads in reverence. At that time, in the kingdom of Qiuci (Kucha), there was a dragon king named Hai De (Sea Virtue), who was the younger brother of the dragon king Anavatapta (Lake Anavatapta), leading ninety thousand dragon kings. In the kingdom of Yutian (Khotan), there was a dragon king named Le Zang Bao (Joyful Treasure Store), who was also the younger brother of the dragon king Anavatapta, leading eighteen thousand dragon kings. In the country of Poluoyue (Paravata), there was a dragon king named Shan De (Mountain Virtue), who was also the younger brother of the dragon king Anavatapta, leading twenty thousand dragon kings. In the country of Shizi (Lion), there was a dragon king named Bao Zang (Treasure Store), leading forty-eight thousand dragon kings. In the country of Picha (Vidarbha), there was a dragon king named Chang Fa (Long Hair), leading forty-two thousand dragon kings. In the Nianmisha Mountain (Naimisha Forest), there was a dragon king named Po Su Ji (Vasuki), leading eight thousand dragon kings. In the country of Wuchang (Udyana), there was a dragon king named Aboluoluo (Apalala), leading twenty-five thousand dragon kings. In the country of Gandhara, there was a dragon king named Yiluobaduo (Elapatra), leading thirty thousand dragon kings. In the country of Zhendan (China), there was a dragon king named Sanjiao (Triangle), leading eighteen thousand dragon kings. The dragon king Nanda

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、優波難陀龍王，亦與無量龍王，共至佛所，頭面禮敬，白佛言：「世尊！我等皆能受持、讀誦、書寫如是陀羅尼門，乃至不忘不失一字。」

佛言：「善哉，善哉！善男子！汝等真實能護正法。」

爾時，世尊告正語天女：「天女！汝能守護我正法不？」

「世尊！如來在世及滅度后，是陀羅尼流佈之處我當守護，有受持者隨其所求我當與之。若復有欲見我身者，我當現之。世尊！若有比丘、比丘尼、優婆塞、優婆夷欲見我者，當凈其身，持戒精進，於一日中三時洗浴，斷食三日，獨在靜處，若佛像邊、若在塔中、若處靜室，以妙香華、種種幡蓋，及諸味漿供養于佛。面正東向，讀誦如是陀羅尼句：

「『[(口皮)/女]吒置(一)　[(口皮)/女]吒置(二)　休婁(三)　休婁(四)　屯豆婁(五)　屯豆婁(六)　呿吒(七)　呿吒(八)　比莎訶』

「是時，四眾誦是陀羅尼已，我當隨諸四眾之所愿，求我悉當令一切成就。若我不來，即為欺誑十方諸佛，亦莫令我成阿耨多羅三藐三菩提。」

爾時，佛告羅睺阿修羅王、毗摩質多阿修羅王、毗婁遮那阿修羅王：「我今以此凈目陀羅尼，付囑汝等。何以故？汝有大力，若有眾生不信三寶，能令信故。」

【現代漢語翻譯】 現代漢語譯本：優波難陀龍王（Upānanda，龍王名），也與無數的龍王一同來到佛陀的住所，他們頂禮佛足，向佛陀稟告說：『世尊！我們都能受持、讀誦、書寫這樣的陀羅尼法門，甚至不會忘記或遺漏一個字。』 佛陀說：『好啊，好啊！善男子們！你們確實能夠守護正法。』 這時，世尊告訴正語天女（Devī，天女名）：『天女！你能夠守護我的正法嗎？』 『世尊！如來在世時以及滅度之後，這個陀羅尼流傳的地方，我都會守護。如果有受持這個陀羅尼的人，我會滿足他們的愿求。如果有人想見到我的身形，我也會顯現。世尊！如果有比丘、比丘尼、優婆塞、優婆夷想見到我，應當凈化自己的身心，持守戒律，精進修行，一天之中三次沐浴，斷食三天，獨自在安靜的地方，無論是佛像旁邊、佛塔之中，還是在安靜的房間里，用美妙的香、花、各種幡蓋，以及各種美味的飲料供養佛陀。面向正東方，誦讀這樣的陀羅尼咒語： 『[(口皮)/女]吒置(一)　[(口皮)/女]吒置(二)　休婁(三)　休婁(四)　屯豆婁(五)　屯豆婁(六)　呿吒(七)　呿吒(八)　比莎訶』 『這時，四眾弟子誦讀這個陀羅尼之後，我會隨順四眾弟子的願望，讓他們一切愿求都得到成就。如果我不來，那就是欺騙十方諸佛，也別讓我成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 這時，佛陀告訴羅睺阿修羅王（Rāhu，阿修羅王名）、毗摩質多阿修羅王（Vemacitra，阿修羅王名）、毗婁遮那阿修羅王（Virocana，阿修羅王名）：『我現在把這個凈目陀羅尼囑託給你們。為什麼呢？因為你們有強大的力量，如果眾生不相信三寶，你們能夠讓他們生起信心。』

【English Translation】 English version: The Dragon King Upānanda, along with countless other Dragon Kings, came to where the Buddha was. They bowed their heads to the Buddha』s feet and said, 『World Honored One! We are all able to uphold, recite, and write down this dhāraṇī (a type of Buddhist incantation) teaching, and we will not forget or lose even a single word.』 The Buddha said, 『Excellent, excellent! Good men! You are truly able to protect the Dharma (Buddhist teachings).』 At that time, the World Honored One said to the Goddess of Right Speech (Devī), 『Goddess! Are you able to protect my Dharma?』 『World Honored One! Whether the Tathāgata (Buddha) is in the world or after his passing, I will protect the places where this dhāraṇī is spread. If there are those who uphold this dhāraṇī, I will grant them whatever they seek. If there are those who wish to see my form, I will manifest myself. World Honored One! If there are monks, nuns, laymen, or laywomen who wish to see me, they should purify their bodies, uphold the precepts, practice diligently, bathe three times in one day, fast for three days, and stay alone in a quiet place, whether it be beside a Buddha statue, in a pagoda, or in a quiet room. They should offer the Buddha with wonderful incense, flowers, various banners, and various delicious drinks. Facing directly east, they should recite this dhāraṇī mantra: 『[(口皮)/女]ṭa chi (1) [(口皮)/女]ṭa chi (2) hulu (3) hulu (4) tundulu (5) tundulu (6) khaṭa (7) khaṭa (8) bi svaha』 『At that time, after the four assemblies (monks, nuns, laymen, and laywomen) have recited this dhāraṇī, I will fulfill the wishes of the four assemblies, and I will ensure that all their desires are accomplished. If I do not come, then I am deceiving all the Buddhas of the ten directions, and may I not attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).』 At that time, the Buddha said to the Asura King Rāhu, the Asura King Vemacitra, and the Asura King Virocana, 『I now entrust this Pure Eye Dhāraṇī to you. Why? Because you have great power. If there are sentient beings who do not believe in the Three Jewels (Buddha, Dharma, Sangha), you can cause them to have faith.』

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諸阿修羅言：「善哉！世尊！我等護持。若有四眾、比丘、比丘尼、優婆塞、優婆夷，若佛在世、若滅度后，受持、讀誦、書寫廣說是陀羅尼，我於是等能施八事。何等為八？一者、健行；二者、樂聽受法；三者、心無怖畏；四、者常明無闇；五者、善愿具足；六者、解脫；七者、具足辯才；八者、善法增長。世尊！若阿修羅父母、兄弟、妻子、眷屬，惱是人者，我等當治。若我不於此世界中護佛法者，則為欺誑十方諸佛。」

爾時，世尊觀四眾已，告憍陳如比丘：「憍陳如！一切大眾甚樂聞法，無量世界、無量眾生悉為法故來集於此，咸皆欲知法行方便，成大智慧，遠離貪慾一切煩惱，真實了知法行方便。」

時憍陳如白佛言：「善哉！世尊！誠如聖教。世尊！四方世界無量菩薩悉持四佛所與欲來，並欲啟受虛空目法行。今正是時，唯垂憐愍，為眾生故而宣說之。世尊！所言法行，法行比丘。云何名為法行比丘？唯愿世尊，分別演說法行比丘。」

佛言：「憍陳如！至心諦聽當爲汝說。若有比丘，讀誦如來十二部經，謂修多羅乃至優婆提舍，是名樂讀，不名法行。復有比丘，讀誦如來十二部經，樂為四眾敷揚廣說，是名樂說，不名法行。復有比丘，讀誦如來十二部經，能廣演說思惟其義，是名思

【現代漢語翻譯】 現代漢語譯本 諸阿修羅（Asura，一種神祇）說：『太好了！世尊！我們來護持。如果有四眾弟子，即比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），無論是佛在世時還是滅度后，受持、讀誦、書寫並廣為宣說此陀羅尼（dharani，咒語），我們能給予他們八種利益。是哪八種呢？第一，行動敏捷；第二，樂於聽聞佛法；第三，心中沒有恐懼；第四，常光明而無黑暗；第五，善愿都能滿足；第六，解脫煩惱；第七，具備辯才；第八，善法增長。世尊！如果阿修羅的父母、兄弟、妻子、眷屬，惱害這些人，我們應當懲治。如果我不在這個世界護持佛法，那就是欺騙十方諸佛。』 當時，世尊觀察四眾弟子后，告訴憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）比丘：『憍陳如！一切大眾都非常樂於聽聞佛法，無量世界、無量眾生都爲了佛法而聚集在這裡，都想知道修行佛法的方法，成就大智慧，遠離貪慾和一切煩惱，真實瞭解修行佛法的方法。』 這時，憍陳如對佛說：『太好了！世尊！確實如您所教導。世尊！四方世界無量菩薩都帶著四佛所給予的意願而來，並想請求接受虛空目法行。現在正是時候，希望您慈悲憐憫，爲了眾生而宣說此法。世尊！所說的法行，法行比丘。什麼叫做「法行比丘」呢？希望世尊，分別演說何為法行比丘。』 佛說：『憍陳如！專心諦聽，我將為你解說。如果有比丘，讀誦如來的十二部經典，即修多羅（sutra，經）、乃至優婆提舍（upadesa，論議），這叫做樂於讀誦，但不叫做「法行」。又有比丘，讀誦如來的十二部經典，樂於為四眾弟子廣泛宣說，這叫做樂於宣說，但不叫做「法行」。又有比丘，讀誦如來的十二部經典，能夠廣泛宣說並思考其中的含義，這叫做思

【English Translation】 English version The Asuras (a type of deity) said: 'Excellent, World Honored One! We will protect. If there are the four assemblies, namely, bhiksus (monks), bhiksunis (nuns), upasakas (laymen), and upasikas (laywomen), whether the Buddha is in the world or after his passing, who uphold, recite, write, and widely expound this dharani (a type of mantra), we can grant them eight benefits. What are the eight? First, swiftness of movement; second, joy in hearing the Dharma; third, a mind without fear; fourth, constant brightness without darkness; fifth, the fulfillment of good wishes; sixth, liberation; seventh, possession of eloquence; eighth, the growth of good dharmas. World Honored One! If the parents, brothers, wives, or relatives of the Asuras trouble these people, we will punish them. If I do not protect the Buddha's Dharma in this world, then I would be deceiving all the Buddhas of the ten directions.' At that time, the World Honored One, having observed the four assemblies, said to the bhiksu Ajnatakaundinya (one of the first five disciples of the Buddha): 'Ajnatakaundinya! All the great assembly is very eager to hear the Dharma. Countless worlds and countless beings have gathered here for the sake of the Dharma. They all wish to know the methods of practicing the Dharma, to attain great wisdom, to be free from greed and all afflictions, and to truly understand the methods of practicing the Dharma.' Then, Ajnatakaundinya said to the Buddha: 'Excellent, World Honored One! It is indeed as you have taught. World Honored One! Countless Bodhisattvas from the four directions have come with the wishes given by the four Buddhas, and they wish to request and receive the Dharma practice of the Eye of Space. Now is the right time. We hope that you will have compassion and, for the sake of all beings, expound this Dharma. World Honored One! What is meant by Dharma practice, and a Dharma-practicing bhiksu? What is called a Dharma-practicing bhiksu? We hope that the World Honored One will explain and expound what a Dharma-practicing bhiksu is.' The Buddha said: 'Ajnatakaundinya! Listen attentively, and I will explain it to you. If there is a bhiksu who recites the twelve divisions of the Tathagata's (Buddha's) teachings, namely, sutras (discourses) and upadesas (commentaries), this is called being fond of reciting, but it is not called 'Dharma practice.' Again, if there is a bhiksu who recites the twelve divisions of the Tathagata's teachings and is fond of widely expounding them to the four assemblies, this is called being fond of expounding, but it is not called 'Dharma practice.' Again, if there is a bhiksu who recites the twelve divisions of the Tathagata's teachings and is able to widely expound and contemplate their meaning, this is called thinking

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惟，不名法行。復有比丘，受持讀誦十二部經，演說思惟觀其義理，是名樂觀，不名法行。

「憍陳如！若有比丘能觀身心，心不貪著外一切相，謙虛下意不生憍慢，不以愛水溉灌業田，亦不于中種識種子。滅覺觀心境界都息，永離煩惱其心寂靜，如是比丘，我則說之名為法行。如是比丘，若欲獲得聲聞菩提、緣覺菩提、如來菩提，即能得之。

「憍陳如！如工陶師埏埴調泥，置之輪上隨意成器，法行比丘亦復如是。

「憍陳如！若有比丘修法行者，當觀三事：一者、身；二者、受；三者、心。觀三事已，得二種智：一者、盡智；二者、無生智。

「憍陳如！云何盡智？云何無生智？知盡煩惱名為盡智，知盡有支名無生智。複次，無行行智名曰盡智，無行果智名無生智；盡諸使智名曰盡智，盡煩惱智名無生智。複次，知盡諸行名曰盡智，盡一切有名無生智；分別盡物是名盡智，知諸縛解名無生智；知盡根界名曰盡智，知盡緣界名無生智。不覺觀煩惱名曰盡智，不覺觀果報名無生智。複次，盡三地智名曰盡智，盡一切漏名無生智。複次，我生已盡梵行清凈，名曰盡智，更無餘有名無生智。如是二智即名一智，亦名一行知於三道。

「若有比丘能斷三道，是名法行，能作是觀，是觀心受。

【現代漢語翻譯】 現代漢語譯本： 然而，這不稱為法行（Dharma practice）。還有比丘，受持讀誦十二部經（佛教經典），演說、思惟、觀察其中的義理，這稱為樂觀（optimistic view），不稱為法行。

『憍陳如（Ajñāta Kauṇḍinya，五比丘之一）！如果有比丘能夠觀察身心，心不貪著外在的一切現象，謙虛恭敬，不生驕慢，不以愛慾之水澆灌業力之田，也不在其中種下意識的種子。滅除覺觀，使心境完全平靜，永遠遠離煩惱，內心寂靜，這樣的比丘，我就說他名為法行。這樣的比丘，如果想要獲得聲聞菩提（Śrāvakabodhi，聲聞的覺悟）、緣覺菩提（Pratyekabuddhabodhi，緣覺的覺悟）、如來菩提（Tathāgatabodhi，佛的覺悟），就能得到。』

『憍陳如！如同陶工揉捏泥土，放在輪上隨意製成器皿，修習法行的比丘也是如此。』

『憍陳如！如果有比丘修習法行，應當觀察三件事：一、身體；二、感受；三、心。觀察這三件事後，就能獲得兩種智慧：一、盡智（Kṣayajñāna，知煩惱已盡的智慧）；二、無生智（Anutpādajñāna，知不再有生起的智慧）。』

『憍陳如！什麼是盡智？什麼是無生智？知道煩惱已盡，名為盡智；知道有支（bhavaṅga，生命之流）已盡，名為無生智。進一步說，無行之行智名為盡智，無行之果智名為無生智；煩惱使已盡的智慧名為盡智，煩惱已盡的智慧名為無生智。進一步說，知道諸行（saṃskāra，一切有為法）已盡，名為盡智；一切有（bhava，存在）已盡，名為無生智；分別知道事物已盡，名為盡智；知道諸縛（bandhana，束縛）已解脫，名為無生智；知道根界（indriyadhātu，六根的界限）已盡，名為盡智；知道緣界（pratyayadhātu，因緣的界限）已盡，名為無生智。不覺察煩惱的觀察名為盡智，不覺察果報的觀察名為無生智。進一步說，盡三地（trayo bhūmayaḥ，欲界、色界、無色界）的智慧名為盡智，盡一切漏（āsrava，煩惱的流注）名為無生智。進一步說，『我生已盡，梵行（brahmacarya，清凈行）已立』，名為盡智，『更無後有』名為無生智。這兩種智慧即名為一種智慧，也名為一行，知於三道（trayo mārgāḥ，見道、修道、無學道）。』

『如果有比丘能夠斷除三道，這稱為法行，能夠這樣觀察，就是觀察心和感受。』

【English Translation】 English version: However, this is not called Dharma practice. Furthermore, there are monks who uphold, recite, and study the twelve divisions of scriptures (Buddhist texts), expounding, contemplating, and observing their meanings; this is called optimistic view, not Dharma practice.

'Ajñāta Kauṇḍinya! If there is a monk who can observe the body and mind, whose mind is not attached to all external phenomena, who is humble and respectful, does not give rise to arrogance, does not irrigate the field of karma with the water of desire, and does not sow the seeds of consciousness within it. Extinguishing perception and contemplation, making the state of mind completely calm, forever departing from afflictions, and whose inner mind is tranquil, such a monk, I say, is called a practitioner of Dharma. Such a monk, if he wishes to attain Śrāvakabodhi (the enlightenment of a disciple), Pratyekabuddhabodhi (the enlightenment of a solitary buddha), or Tathāgatabodhi (the enlightenment of a Buddha), he can attain it.'

'Ajñāta Kauṇḍinya! Just as a potter kneads clay, places it on a wheel, and forms it into vessels at will, so too is a monk who practices Dharma.'

'Ajñāta Kauṇḍinya! If there is a monk who practices Dharma, he should observe three things: first, the body; second, feelings; third, the mind. Having observed these three things, he will attain two kinds of wisdom: first, Kṣayajñāna (the wisdom of knowing that afflictions are exhausted); second, Anutpādajñāna (the wisdom of knowing that there is no more arising).'

'Ajñāta Kauṇḍinya! What is Kṣayajñāna? What is Anutpādajñāna? Knowing that afflictions are exhausted is called Kṣayajñāna; knowing that bhavaṅga (the stream of life) is exhausted is called Anutpādajñāna. Furthermore, the wisdom of action without action is called Kṣayajñāna, the wisdom of the result of no action is called Anutpādajñāna; the wisdom of the exhaustion of the defilements is called Kṣayajñāna, the wisdom of the exhaustion of afflictions is called Anutpādajñāna. Furthermore, knowing that all saṃskāra (conditioned phenomena) are exhausted is called Kṣayajñāna; the exhaustion of all bhava (existence) is called Anutpādajñāna; discerning that things are exhausted is called Kṣayajñāna; knowing that all bandhana (bonds) are released is called Anutpādajñāna; knowing that the indriyadhātu (the limits of the six senses) are exhausted is called Kṣayajñāna; knowing that the pratyayadhātu (the limits of conditions) are exhausted is called Anutpādajñāna. The observation of not perceiving afflictions is called Kṣayajñāna, the observation of not perceiving karmic results is called Anutpādajñāna. Furthermore, the wisdom of exhausting the three bhūmayaḥ (the three realms: desire, form, and formless) is called Kṣayajñāna, the exhaustion of all āsrava (outflows of defilements) is called Anutpādajñāna. Furthermore, 『Birth is exhausted, the brahmacarya (holy life) is established』 is called Kṣayajñāna, 『there is no more future existence』 is called Anutpādajñāna. These two kinds of wisdom are called one wisdom, and also called one practice, knowing the three mārgāḥ (the three paths: the path of seeing, the path of cultivation, and the path of no more learning).'

'If there is a monk who can cut off the three paths, this is called Dharma practice, and being able to observe in this way is observing the mind and feelings.'

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「云何比丘能觀察身？若有比丘觀息出入，是名觀身、觀受、觀心。

「云何名為觀息出入？息入出者，名阿那波那，入名阿那，出名波那，觀于出入如門如向。若有比丘能如是觀，是名法行。若有比丘能觀能數，隨息入出冷暖長短，若遍滿身，繫心鼻端，能觀新故，分別諸相能觀生壞，求舍摩他善入于定，亦能觀察息之粗細，乃至觀于內身，身作身想，是名比丘修於法行。

「憍陳如！修數息時獲得二事：一者、離惡覺觀；二者、觀息相貌。修集隨時亦得二事：一者、專唸唸心；二者、離善覺觀。觀于冷暖亦得二事：一者、分別出入；二者、觀心數相。修觀身時亦得二事：一者、身輕；二者、心輕。轉觀生滅亦得二事：一者、知一切法是無常相；二者、知一切法是無樂相。

「善男子！法行比丘念入出息繫心一處。云何數減？二數為一，三數為二，乃至十數為九，是名數減。

「云何數增？一數為二，乃至九數為十，是名數增。何故修增？壞一切覺觀故。得初禪時觀息入出，及以心相。

「初禪五支：一、覺；二、觀；三、離生喜；四者、受樂；五者、定。具五支時離貪恚癡。若有比丘具足五支，是名法行，遠離五事成就五事，修集梵行成大功德。

「憍陳如！若有

【現代漢語翻譯】 現代漢語譯本 『比丘如何觀察身體呢？如果比丘觀察呼吸的出入，這稱為觀察身體、觀察感受、觀察心念。 『如何稱為觀察呼吸的出入呢？呼吸的出入，稱為阿那波那（Anapana，意為入息出息），入息稱為阿那（Ana，意為入），出息稱為波那（Apana，意為出），觀察出入就像觀察門和方向一樣。如果比丘能夠這樣觀察，這稱為法行。如果比丘能夠觀察和計數，隨著呼吸的出入感受冷暖長短，如果呼吸遍滿全身，將心繫于鼻端，能夠觀察新舊，分別各種相狀，能夠觀察生滅，尋求止息（舍摩他，Samatha，意為止），善入禪定，也能夠觀察呼吸的粗細，乃至觀察內在的身體，將身體視為身體，這稱為比丘修習法行。 『憍陳如（Kaundinya，佛陀的早期弟子之一）！修習數息時獲得兩件事：第一，遠離惡的覺觀；第二，觀察呼吸的相貌。修習隨息時也獲得兩件事：第一，專心一念；第二，遠離善的覺觀。觀察冷暖也獲得兩件事：第一，分別出入；第二，觀察心念的相狀。修習觀察身體時也獲得兩件事：第一，身體輕盈；第二，心念輕盈。轉而觀察生滅也獲得兩件事：第一，知道一切法是無常的相狀；第二，知道一切法是無樂的相狀。 『善男子！修習法行的比丘，將心念繫於一處，觀察呼吸的出入。如何減少計數呢？將兩次呼吸計為一次，三次呼吸計為兩次，乃至十次呼吸計為九次，這稱為減少計數。 『如何增加計數呢？將一次呼吸計為兩次，乃至九次呼吸計為十次，這稱為增加計數。為何要修習增加計數呢？爲了破除一切覺觀。當獲得初禪時，觀察呼吸的出入，以及心念的相狀。 『初禪有五支：一、覺（Vitarka，意為尋）；二、觀（Vicara，意為伺）；三、離生喜（Pritisukha，意為離欲所生之喜樂）；四、受樂（Sukha，意為樂）；五、定（Samadhi，意為禪定）。當具備五支時，就遠離貪嗔癡。如果比丘具足五支，這稱為法行，遠離五事，成就五事，修習梵行，成就大功德。 『憍陳如！如果

【English Translation】 English version 'How does a Bhikkhu observe the body? If a Bhikkhu observes the in-and-out breath, this is called observing the body, observing feelings, and observing the mind.' 'How is it called observing the in-and-out breath? The in-and-out breath is called Anapana (meaning in-breath and out-breath), the in-breath is called Ana (meaning in), and the out-breath is called Apana (meaning out). Observing the in-and-out breath is like observing a door and a direction. If a Bhikkhu can observe in this way, this is called Dharma practice. If a Bhikkhu can observe and count, feeling the coldness, warmth, length, and shortness of the breath as it goes in and out, if the breath pervades the whole body, focusing the mind on the tip of the nose, being able to observe the new and old, distinguishing various characteristics, being able to observe arising and ceasing, seeking tranquility (Samatha, meaning calm), entering into meditation well, and also being able to observe the coarseness and fineness of the breath, even observing the inner body, regarding the body as the body, this is called a Bhikkhu practicing Dharma.' 'Kaundinya (one of the early disciples of the Buddha)! When practicing counting the breath, two things are obtained: first, abandoning evil thoughts; second, observing the appearance of the breath. When practicing following the breath, two things are also obtained: first, focusing the mind on one point; second, abandoning good thoughts. When observing coldness and warmth, two things are also obtained: first, distinguishing the in-and-out breath; second, observing the characteristics of the mind. When practicing observing the body, two things are also obtained: first, the body becomes light; second, the mind becomes light. When turning to observe arising and ceasing, two things are also obtained: first, knowing that all phenomena are impermanent; second, knowing that all phenomena are without pleasure.' 'Good man! A Bhikkhu who practices Dharma, focuses his mind on one point, observing the in-and-out breath. How to reduce counting? Counting two breaths as one, three breaths as two, and so on, up to ten breaths as nine, this is called reducing counting.' 'How to increase counting? Counting one breath as two, and so on, up to nine breaths as ten, this is called increasing counting. Why practice increasing counting? To break all thoughts. When attaining the first Dhyana, observe the in-and-out breath, as well as the characteristics of the mind.' 'The first Dhyana has five factors: first, Vitarka (initial application of thought); second, Vicara (sustained application of thought); third, Pritisukha (joy and happiness born of detachment); fourth, Sukha (happiness); fifth, Samadhi (meditation). When possessing the five factors, one is free from greed, hatred, and delusion. If a Bhikkhu possesses the five factors, this is called Dharma practice, abandoning five things, achieving five things, practicing the holy life, and achieving great merit.' 'Kaundinya! If'

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比丘能得二禪，名為法行。若有比丘觀息出入，繫心一處遠離喜樂，得第三禪不喜不樂。何以故？一心繫念息入出已，遠離喜樂得第四禪。若有比丘觀息入出，則觀五陰；若觀五陰，是名法行。

「若比丘見一切法行生滅，乃至見一切煩惱生滅，是名法忍。若比丘見眼空，乃至見意識空，是名空忍。若比丘見眼無相，乃至見意識無相，是名無相忍。若比丘不願于眼乃至意識，是名無愿忍。若比丘觀苦異樂異不苦不樂異，是名中諦忍。若為眾生行於生死，如是名為隨上諦忍。

「云何隨忍、隨根、隨力、隨於覺觀，乃至隨涅槃？于如是法心不著者，是名信忍，是名為信，不名信根。若攝身心不令造惡，是為精進，不名進根。若能專念如是等法，是名爲念，不名念根。心心數法能系一緣，是名為定，不名定根。若能不觀如是等相，是名為慧，不名慧根。若觀如是無根，是名法行。

「憍陳如！若有比丘觀于頂法、世第一法，觀三解脫空無相愿無常苦空，是名法行，是名空三昧。如是三昧，緣無受命、緣無自在。無相三昧，緣盡緣壞、緣滅緣厭。無愿三昧，緣于甘露非甘露行，有甘露行非緣甘露；有空三昧緣于甘露非甘露行，有甘露行非緣甘露；無相三昧緣于甘露非甘露行，有甘露行非緣甘露。憍陳如！

【現代漢語翻譯】 現代漢語譯本： 比丘如果能夠進入二禪，這被稱為『法行』。如果比丘觀察呼吸的出入，將心專注於一處，遠離喜樂，進入三禪，達到不苦不樂的狀態。為什麼呢？因為當一心專注于呼吸的出入時，就能遠離喜樂，進入四禪。如果比丘觀察呼吸的出入，進而觀察五蘊（色、受、想、行、識），這種觀察五蘊的行為，就稱為『法行』。 如果比丘觀察一切法的生滅，乃至觀察一切煩惱的生滅，這稱為『法忍』。如果比丘觀察到眼是空的，乃至觀察到意識是空的，這稱為『空忍』。如果比丘觀察到眼無相，乃至觀察到意識無相，這稱為『無相忍』。如果比丘不執著于眼，乃至不執著于意識，這稱為『無愿忍』。如果比丘觀察苦、樂、不苦不樂是不同的，這稱為『中諦忍』。如果爲了眾生而經歷生死，這稱為『隨上諦忍』。 什麼是隨忍、隨根、隨力、隨於覺觀，乃至隨於涅槃呢？對於這些法，心不執著，這稱為『信忍』，是『信』，但不是『信根』。如果約束身心不造惡，這是『精進』，但不是『精進根』。如果能夠專注于這些法，這是『念』，但不是『念根』。如果心和心所法能夠專注於一個對象，這是『定』，但不是『定根』。如果能夠不觀察這些相，這是『慧』，但不是『慧根』。如果觀察到這些無根，這稱為『法行』。 憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）！如果比丘觀察頂法（最高層次的法）、世第一法（世間最高的法），觀察三解脫門（空、無相、無愿）的空、無相、無愿、無常、苦、空，這稱為『法行』，也稱為『空三昧』。這樣的三昧，是緣于無受命（沒有主宰者）、緣于無自在（沒有自主性）。無相三昧，是緣於盡、緣于壞、緣于滅、緣于厭。無愿三昧，是緣于甘露（涅槃）和非甘露行（非涅槃之道），有甘露行但不是緣于甘露；有空三昧緣于甘露和非甘露行，有甘露行但不是緣于甘露；無相三昧緣于甘露和非甘露行，有甘露行但不是緣于甘露。憍陳如！

【English Translation】 English version: If a bhikkhu can attain the second dhyana (meditative absorption), this is called 『dharma practice』. If a bhikkhu observes the in-and-out breathing, focuses the mind on one point, and, having abandoned joy and pleasure, attains the third dhyana, reaching a state of neither-pleasure-nor-pain. Why is that? Because when the mind is focused on the in-and-out breathing, one can abandon joy and pleasure and attain the fourth dhyana. If a bhikkhu observes the in-and-out breathing, and then observes the five skandhas (form, feeling, perception, mental formations, consciousness), this observation of the five skandhas is called 『dharma practice』. If a bhikkhu observes the arising and ceasing of all dharmas, and even observes the arising and ceasing of all afflictions, this is called 『dharma forbearance』. If a bhikkhu sees that the eye is empty, and even sees that consciousness is empty, this is called 『emptiness forbearance』. If a bhikkhu sees that the eye is without characteristics, and even sees that consciousness is without characteristics, this is called 『signless forbearance』. If a bhikkhu does not cling to the eye, and even does not cling to consciousness, this is called 『wishless forbearance』. If a bhikkhu observes that suffering, pleasure, and neither-suffering-nor-pleasure are different, this is called 『middle path forbearance』. If one goes through birth and death for the sake of sentient beings, this is called 『following the supreme truth forbearance』. What is following forbearance, following roots, following powers, following contemplation, and even following nirvana? For these dharmas, if the mind does not cling, this is called 『faith forbearance』, it is 『faith』, but not 『root of faith』. If one restrains the body and mind from doing evil, this is 『effort』, but not 『root of effort』. If one can focus on these dharmas, this is 『mindfulness』, but not 『root of mindfulness』. If the mind and mental factors can focus on one object, this is 『concentration』, but not 『root of concentration』. If one can not observe these characteristics, this is 『wisdom』, but not 『root of wisdom』. If one observes these as rootless, this is called 『dharma practice』. Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha)! If a bhikkhu observes the peak dharma (the highest level of dharma), the supreme worldly dharma (the highest dharma in the world), and observes the emptiness, signlessness, wishlessness, impermanence, suffering, and emptiness of the three doors of liberation (emptiness, signlessness, wishlessness), this is called 『dharma practice』, and also called 『emptiness samadhi』. Such samadhi is conditioned by no-mastery (no ruler), and conditioned by no-autonomy (no self-control). Signless samadhi is conditioned by cessation, conditioned by destruction, conditioned by extinction, and conditioned by aversion. Wishless samadhi is conditioned by nectar (nirvana) and non-nectar practice (non-nirvana path), there is nectar practice but not conditioned by nectar; there is emptiness samadhi conditioned by nectar and non-nectar practice, there is nectar practice but not conditioned by nectar; signless samadhi is conditioned by nectar and non-nectar practice, there is nectar practice but not conditioned by nectar. Ajñāta Kauṇḍinya!

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若有比丘緣慧滅莊嚴入無愿三昧，是名緣于甘露非甘露行。若有比丘緣慧滅而得解脫，名甘露行非緣甘露。空與無相亦復如是。憍陳如！若有比丘能如是觀，是名法行。

「憍陳如！若有比丘觀受、觀心，是名法行。何以故？能壞我見二十種故。憍陳如！斷見我見各有五種，色斷乃至識斷，是名五斷見；色我乃至識我，是名五我見。憍陳如！五種斷見分別則有四十四種：十六種說想，八說無想，八說非想非非想，六說種種想，六種說斷，是名四十四種。我見分別十八：四定說我，四種說邊，四說異事，六說無求三昧。是名六十二見。二十我見因緣，能生四百四種煩惱，為離如是諸煩惱故，觀于身心是名法行，如是比丘能觀身心。

「憍陳如！云何八人？云何決定？憍陳如！斷見之人言一念斷，常見之人言八忍斷，是二種人俱得決定，后離煩惱俱亦無妨。憍陳如！能得八忍是名八人，得十六心是名決定，是名如法。憍陳如！若有比丘成出入息，即得八人名，亦名決定。

「憍陳如！若有比丘成就數息，即得信根乃至慧根。若得五根，即得世間第一法。如是比丘，能破一切疑網之心，是名真實修集聖行。若有比丘成就苦智，則斷十種煩惱，是名修初無漏心觀。爾時，次第觀無愿三昧，觀無愿時修三十七

【現代漢語翻譯】 現代漢語譯本：如果有一位比丘，憑藉智慧滅除莊嚴，進入無愿三昧（一種禪定狀態），這被稱為是緣于甘露（解脫）而非甘露行（直接的解脫行為）。如果有一位比丘，憑藉智慧滅除煩惱而獲得解脫，這被稱為是甘露行而非緣于甘露。空（śūnyatā）與無相（animitta）也是如此。憍陳如（Ajñāta Kauṇḍinya）！如果有一位比丘能夠這樣觀察，這被稱為是法行（符合佛法的修行）。 憍陳如！如果有一位比丘觀察感受（vedanā）、觀察心（citta），這被稱為是法行。為什麼呢？因為能夠破除我見（ātma-dṛṣṭi）的二十種執著。憍陳如！斷見（uccheda-dṛṣṭi）和我見各有五種，從色（rūpa）的斷滅乃至識（vijñāna）的斷滅，這被稱為是五斷見；從色是我乃至識是我，這被稱為是五我見。憍陳如！五種斷見分別來說有四十四種：十六種說有想（saṃjñā），八種說無想（asaṃjñā），八種說非想非非想（naivasaṃjñānāsaṃjñā），六種說種種想，六種說斷滅，這被稱為是四十四種。我見分別有十八種：四種定說有我，四種說有邊，四種說有異事，六種說無求三昧。這被稱為是六十二見。二十種我見因緣，能夠產生四百四種煩惱，爲了遠離這些煩惱，觀察身心被稱為是法行，這樣的比丘能夠觀察身心。 憍陳如！什麼是八人？什麼是決定？憍陳如！持斷見的人說一念斷，持常見（śāśvata-dṛṣṭi）的人說八忍斷，這兩種人都能夠得到決定，之後遠離煩惱也沒有妨礙。憍陳如！能夠得到八忍被稱為是八人，得到十六心被稱為是決定，這被稱為是如法。憍陳如！如果有一位比丘成就出入息（ānāpāna），就得到八人的名號，也稱為是決定。 憍陳如！如果有一位比丘成就數息（gaṇanā），就得到信根（śraddhā-indriya）乃至慧根（prajñā-indriya）。如果得到五根，就得到世間第一法。這樣的比丘，能夠破除一切疑網之心，這被稱為是真實修集聖行。如果有一位比丘成就苦智（duḥkha-jñāna），就斷除十種煩惱，這被稱為是修初無漏心觀。那時，次第觀察無愿三昧，觀察無愿時修三十七道品。

【English Translation】 English version: If a Bhikkhu, through wisdom, extinguishes adornment and enters the wishless samadhi (a state of meditative absorption), this is called being conditioned by the nectar (liberation) but not the act of nectar (direct act of liberation). If a Bhikkhu, through wisdom, extinguishes defilements and attains liberation, this is called the act of nectar but not being conditioned by the nectar. Emptiness (śūnyatā) and signlessness (animitta) are also like this. Ajñāta Kauṇḍinya! If a Bhikkhu can observe in this way, this is called the practice of Dharma (righteous conduct). Ajñāta Kauṇḍinya! If a Bhikkhu observes feelings (vedanā) and observes the mind (citta), this is called the practice of Dharma. Why is that? Because it can destroy the twenty kinds of attachments of self-view (ātma-dṛṣṭi). Ajñāta Kauṇḍinya! There are five kinds of annihilation views (uccheda-dṛṣṭi) and five kinds of self-views. From the annihilation of form (rūpa) to the annihilation of consciousness (vijñāna), these are called the five annihilation views; from form is self to consciousness is self, these are called the five self-views. Ajñāta Kauṇḍinya! The five annihilation views are divided into forty-four kinds: sixteen kinds that say there is perception (saṃjñā), eight kinds that say there is no perception (asaṃjñā), eight kinds that say there is neither perception nor non-perception (naivasaṃjñānāsaṃjñā), six kinds that say there are various perceptions, and six kinds that say there is annihilation. These are called the forty-four kinds. Self-views are divided into eighteen kinds: four kinds that assert a self in meditation, four kinds that assert a boundary, four kinds that assert different things, and six kinds that assert the desireless samadhi. These are called the sixty-two views. The twenty causes of self-view can generate four hundred and four kinds of afflictions. To be free from these afflictions, observing the body and mind is called the practice of Dharma. Such a Bhikkhu can observe the body and mind. Ajñāta Kauṇḍinya! What are the eight persons? What is the determination? Ajñāta Kauṇḍinya! Those who hold the annihilation view say that it is annihilated in one thought, and those who hold the eternalist view (śāśvata-dṛṣṭi) say that it is annihilated by eight patiences. Both of these kinds of people can attain determination, and there is no hindrance to being free from afflictions afterward. Ajñāta Kauṇḍinya! Being able to attain eight patiences is called the eight persons, and attaining sixteen minds is called determination. This is called being in accordance with the Dharma. Ajñāta Kauṇḍinya! If a Bhikkhu accomplishes mindfulness of breathing (ānāpāna), he attains the name of the eight persons and is also called determined. Ajñāta Kauṇḍinya! If a Bhikkhu accomplishes counting the breaths (gaṇanā), he attains the faculty of faith (śraddhā-indriya) up to the faculty of wisdom (prajñā-indriya). If he attains the five faculties, he attains the foremost Dharma in the world. Such a Bhikkhu can break through all doubts and uncertainties. This is called truly cultivating the noble path. If a Bhikkhu accomplishes the wisdom of suffering (duḥkha-jñāna), he cuts off ten kinds of afflictions. This is called cultivating the initial non-outflow mind contemplation. At that time, he sequentially contemplates the wishless samadhi, and when contemplating the wishless, he cultivates the thirty-seven factors of enlightenment.

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助道之法，是名無漏定智，得苦法忍、苦法智、集法忍、集法智。爾時，觀於色界五陰、無色界四陰，如欲界苦，色無色界亦復如是。如是觀已，斷色無色十八種煩惱。十八種斷已，作是思惟：『如是諸苦從何業來？誰之所造？』作是觀已，了知『是苦從愛因緣，我若不拔如是愛根必當生苦。』是故觀集。作是觀已，斷七煩惱。觀欲界集已，色無色界亦復如是。如是觀已，得比忍、比智，作是觀時斷十二煩惱。

「憍陳如！具八忍者是名見法，斷三界集已，復作是觀：何因緣故斷于苦集？為安樂故，夫安樂者即是滅諦。爾時，初觀欲界滅諦，得滅法忍，斷七煩惱，色無色界亦復如是。作是觀已，得滅比忍，滅十二煩惱。復作是觀：何因緣故得是比忍？因修八道，以八正道力故，知欲界苦集滅諦，色無色界苦集滅諦。爾時次生道法忍，得已能斷八種煩惱。爾時，復觀色無色界，得道比忍，斷十四煩惱。以修集故，遠離八十八種煩惱，是名決定得須陀洹果，是名十六心，是名必得菩提，是七往來斷一切苦。

「憍陳如！有人從信決定，有人從法決定，有人從一生得須陀洹果，乃至得阿羅漢。有人入信根乃至慧根，有人修定，有人修慧，有人得初禪乃至四禪，入決定觀，觀一切行無常次第生滅，遠離一切凡夫之

【現代漢語翻譯】 現代漢語譯本：

輔助修道的方法，稱為無漏定智，由此獲得苦法忍（對苦諦的忍可）、苦法智（對苦諦的智慧）、集法忍（對集諦的忍可）、集法智（對集諦的智慧）。這時，觀察五陰（色、受、想、行、識）時，不執著於四陰，如同欲界的苦，色界和無色界也同樣如此。這樣觀察后，斷除色界和無色界的十八種煩惱。斷除這十八種煩惱后，便思考：『這些苦是從什麼業產生的？是誰造成的？』這樣觀察后，了知『這些苦是從愛因緣產生的，如果我不拔除愛根，必定會產生苦。』因此觀察集諦。這樣觀察后，斷除七種煩惱。觀察欲界集諦后，色界和無色界也同樣如此。這樣觀察后，獲得比忍（類比的忍可）、比智（類比的智慧），在這樣觀察時斷除十二種煩惱。

『憍陳如（佛陀的弟子）！具備八忍的人稱為見法，斷除三界（欲界、色界、無色界）的集諦后，又思考：是什麼因緣斷除了苦集？是爲了安樂的緣故，而安樂就是滅諦。』這時，最初觀察欲界滅諦，獲得滅法忍，斷除七種煩惱，色界和無色界也同樣如此。這樣觀察后，獲得滅比忍，斷除十二種煩惱。又思考：是什麼因緣獲得這種比忍？是因為修習八道（八正道），憑藉八正道的力量，了知欲界的苦集滅諦，以及色界和無色界的苦集滅諦。這時，依次產生道法忍，獲得后能斷除八種煩惱。這時，又觀察色界和無色界，獲得道比忍，斷除十四種煩惱。因為修習的緣故，遠離八十八種煩惱，這稱為決定獲得須陀洹果（初果），這稱為十六心，這稱為必定獲得菩提（覺悟），這是七次往來就能斷除一切苦。

『憍陳如！有人從信決定，有人從法決定，有人從一生就能獲得須陀洹果，乃至獲得阿羅漢果（無學果）。有人進入信根乃至慧根，有人修習禪定，有人修習智慧，有人獲得初禪乃至四禪，進入決定觀，觀察一切行無常，次第生滅，遠離一切凡夫的執著。』 English version:

The methods that aid the path are called undefiled meditative wisdom, through which one obtains the forbearance of the suffering dharma (acceptance of the truth of suffering), the wisdom of the suffering dharma (understanding of the truth of suffering), the forbearance of the origin dharma (acceptance of the truth of the origin of suffering), and the wisdom of the origin dharma (understanding of the truth of the origin of suffering). At this time, when observing the five aggregates (form, feeling, perception, mental formations, and consciousness), one does not cling to the four aggregates, just as with the suffering of the desire realm; the same is true for the form and formless realms. Having observed in this way, one cuts off the eighteen kinds of afflictions of the form and formless realms. Having cut off these eighteen kinds of afflictions, one then contemplates: 『From what karma do these sufferings arise? Who created them?』 Having observed in this way, one understands, 『These sufferings arise from the cause of craving; if I do not uproot this root of craving, suffering will surely arise.』 Therefore, one observes the origin of suffering. Having observed in this way, one cuts off seven afflictions. Having observed the origin of suffering in the desire realm, the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance (analogical acceptance) and comparative wisdom (analogical understanding), and while observing in this way, one cuts off twelve afflictions.

『Kaundinya (a disciple of the Buddha)! One who possesses eight forbearances is called one who sees the Dharma. Having cut off the origin of suffering in the three realms (desire, form, and formless), one then contemplates: For what reason is the origin of suffering cut off? It is for the sake of peace and happiness, and that peace and happiness is the cessation of suffering.』 At this time, one first observes the cessation of suffering in the desire realm, obtains the forbearance of the cessation dharma, and cuts off seven afflictions; the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance of cessation and cuts off twelve afflictions. One then contemplates: For what reason is this comparative forbearance obtained? It is because of cultivating the eightfold path (the Noble Eightfold Path). Through the power of the eightfold path, one understands the suffering, origin, and cessation of suffering in the desire realm, as well as the suffering, origin, and cessation of suffering in the form and formless realms. At this time, the forbearance of the path dharma arises in sequence, and having obtained it, one can cut off eight afflictions. At this time, one again observes the form and formless realms, obtains the comparative forbearance of the path, and cuts off fourteen afflictions. Because of cultivation, one is freed from eighty-eight kinds of afflictions. This is called the definite attainment of the Srotapanna fruit (stream-enterer), this is called the sixteen minds, this is called the certain attainment of Bodhi (enlightenment), and this is the one who, after seven more lives, will cut off all suffering.

『Kaundinya! Some are determined by faith, some are determined by the Dharma, and some attain the Srotapanna fruit in one lifetime, and even attain the Arhat fruit (the fruit of no more learning). Some enter the root of faith up to the root of wisdom, some cultivate meditation, some cultivate wisdom, some attain the first dhyana up to the fourth dhyana, enter into decisive contemplation, observe all conditioned things as impermanent, arising and ceasing in sequence, and are free from all the attachments of ordinary beings.』

【English Translation】 The methods that aid the path are called undefiled meditative wisdom, through which one obtains the forbearance of the suffering dharma (acceptance of the truth of suffering), the wisdom of the suffering dharma (understanding of the truth of suffering), the forbearance of the origin dharma (acceptance of the truth of the origin of suffering), and the wisdom of the origin dharma (understanding of the truth of the origin of suffering). At this time, when observing the five aggregates (form, feeling, perception, mental formations, and consciousness), one does not cling to the four aggregates, just as with the suffering of the desire realm; the same is true for the form and formless realms. Having observed in this way, one cuts off the eighteen kinds of afflictions of the form and formless realms. Having cut off these eighteen kinds of afflictions, one then contemplates: 『From what karma do these sufferings arise? Who created them?』 Having observed in this way, one understands, 『These sufferings arise from the cause of craving; if I do not uproot this root of craving, suffering will surely arise.』 Therefore, one observes the origin of suffering. Having observed in this way, one cuts off seven afflictions. Having observed the origin of suffering in the desire realm, the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance (analogical acceptance) and comparative wisdom (analogical understanding), and while observing in this way, one cuts off twelve afflictions. 『Kaundinya (a disciple of the Buddha)! One who possesses eight forbearances is called one who sees the Dharma. Having cut off the origin of suffering in the three realms (desire, form, and formless), one then contemplates: For what reason is the origin of suffering cut off? It is for the sake of peace and happiness, and that peace and happiness is the cessation of suffering.』 At this time, one first observes the cessation of suffering in the desire realm, obtains the forbearance of the cessation dharma, and cuts off seven afflictions; the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance of cessation and cuts off twelve afflictions. One then contemplates: For what reason is this comparative forbearance obtained? It is because of cultivating the eightfold path (the Noble Eightfold Path). Through the power of the eightfold path, one understands the suffering, origin, and cessation of suffering in the desire realm, as well as the suffering, origin, and cessation of suffering in the form and formless realms. At this time, the forbearance of the path dharma arises in sequence, and having obtained it, one can cut off eight afflictions. At this time, one again observes the form and formless realms, obtains the comparative forbearance of the path, and cuts off fourteen afflictions. Because of cultivation, one is freed from eighty-eight kinds of afflictions. This is called the definite attainment of the Srotapanna fruit (stream-enterer), this is called the sixteen minds, this is called the certain attainment of Bodhi (enlightenment), and this is the one who, after seven more lives, will cut off all suffering. 『Kaundinya! Some are determined by faith, some are determined by the Dharma, and some attain the Srotapanna fruit in one lifetime, and even attain the Arhat fruit (the fruit of no more learning). Some enter the root of faith up to the root of wisdom, some cultivate meditation, some cultivate wisdom, some attain the first dhyana up to the fourth dhyana, enter into decisive contemplation, observe all conditioned things as impermanent, arising and ceasing in sequence, and are free from all the attachments of ordinary beings.』

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法。有人觀一切行無常苦空不凈，不得自在無有寂靜，從緣而生從緣而滅。作是觀已，得寂靜滅諦，是名比丘如法而行。

「憍陳如！如來了知一切眾生諸根利鈍，亦知一切眾生心性諸煩惱性，是名如來隨應眾生而為說法，隨諸煩惱宣說對治，是故得名薩婆若智。

「憍陳如！我涅槃後有諸弟子，受持如來十二部經，書寫讀誦，顛倒解義、顛倒宣說，以倒解說覆隱法藏，以覆法故名曇摩鞠多。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經讀誦書寫，而復讀誦書說外典，受有三世及以內外，破壞外道善解論義，說一切性悉得受戒，凡所問難悉能答對，是故名為薩婆帝婆。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經書寫讀誦，說無有我及以受者，轉諸煩惱猶如死屍，是故名為迦葉毗部。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經，讀誦書寫，不作地相水火風相虛空識相，是故名為彌沙塞部。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經，讀誦書寫，皆說有我不說空相，猶如小兒，是故名為婆嗟富羅。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經，讀誦書寫，廣博遍覽五部經書，是故名為摩訶僧祇。善男子！如是五部雖各別異，而皆不妨諸

【現代漢語翻譯】 現代漢語譯本 『法』。有人觀察一切行為都是無常、痛苦、空虛、不凈的，不能自在，沒有寂靜，它們從因緣而生，也從因緣而滅。這樣觀察之後，就能獲得寂靜的滅諦（Nirodha Satya），這叫做比丘如法修行。 『憍陳如（Ajnatakaundinya）！如來（Tathagata）知道一切眾生的根器有銳利和遲鈍之分，也知道一切眾生的心性和各種煩惱的性質。這叫做如來隨應眾生的根器而說法，隨著各種煩惱宣說對治的方法，因此得名薩婆若智（Sarvajna-jnana）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，會有一些弟子，他們受持如來的十二部經，書寫、讀誦，卻顛倒地理解經義、顛倒地宣說，用顛倒的理解來覆蓋隱藏法藏，因為覆蓋法藏的緣故，被稱為曇摩鞠多（Dharmaguptaka）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，又讀誦、宣說外道典籍，接受有三世以及內外之分，破壞外道的論義，宣說一切自性都能夠受戒，凡是提出的問題都能夠回答，因此被稱為薩婆帝婆（Sarvastivada）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，書寫、讀誦，宣說沒有『我』以及受者，轉化各種煩惱就像對待死屍一樣，因此被稱為迦葉毗部（Kasyapiya）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，不執著于地相、水相、火相、風相、虛空相、識相，因此被稱為彌沙塞部（Mahisasaka）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，都說有『我』，不說空相，就像小孩子一樣，因此被稱為婆嗟富羅（Vatsiputriya）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，廣泛地閱讀五部經書，因此被稱為摩訶僧祇（Mahasanghika）。善男子！這五個部派雖然各有不同，但都不妨礙修行。』

【English Translation】 English version 'Dharma'. Some people observe that all actions are impermanent, suffering, empty, and impure, not being free, without tranquility, arising from conditions and ceasing from conditions. Having made this observation, they attain the tranquil cessation of truth (Nirodha Satya), this is called a Bhikkhu practicing according to the Dharma. 'Ajnatakaundinya! The Tathagata knows that all beings have sharp and dull faculties, and also knows the nature of the minds and various afflictions of all beings. This is called the Tathagata teaching according to the faculties of beings, and proclaiming the remedies according to the various afflictions, therefore it is named Sarvajna-jnana.' 'Ajnatakaundinya! After my Nirvana, there will be some disciples who uphold the twelve divisions of the Sutras of the Tathagata, writing and reciting them, but they will interpret the meaning of the Sutras in a reversed way, and proclaim them in a reversed way, using reversed interpretations to cover and conceal the Dharma treasury. Because of concealing the Dharma, they are called Dharmaguptaka.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, and also recite and proclaim external scriptures, accepting the existence of the three times and the internal and external, destroying the arguments of external paths, proclaiming that all natures can receive precepts, and they can answer all questions, therefore they are called Sarvastivada.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, writing and reciting them, proclaiming that there is no 'self' and no receiver, transforming all afflictions as if dealing with a corpse, therefore they are called Kasyapiya.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, not clinging to the characteristics of earth, water, fire, wind, space, and consciousness, therefore they are called Mahisasaka.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, all saying that there is a 'self', not speaking of emptiness, like children, therefore they are called Vatsiputriya.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, widely reading the five divisions of the Sutras, therefore they are called Mahasanghika. Good men! Although these five schools are different, they do not hinder practice.'

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佛法界及大涅槃。

「云何名為隨於信行？若信三寶具足信根，從信根因緣入于決定，得須陀洹果、斯陀含果、阿那含果，過色無色界，得阿羅漢果。從信得解名信解脫，亦名一分，亦名身證，名慧解脫，是名隨信行。

「憍陳如！云何名為隨於法行？若有從法入于決定，具足慧根，得須陀洹果、斯陀含果、阿那含果，過色無色界，得阿羅漢果，是名見、到二分解脫，亦名身證慧得解脫，心得解脫得滅盡定，是故名為二分解脫。是名無學解脫，是名法行，是名成就觀身乃至成就法法觀，是名成就毗婆舍那及奢摩他。

「云何名為奢摩他？奢摩他者，名之為滅。能滅貪心、瞋心、亂心，名奢摩他。云何名為奢摩他相？能滅貪相及瞋癡相，名奢摩他相。云何名為隨奢摩他入于決定？若能隨修舍摩他行，尊重讚歎，向奢摩他方便莊嚴，是則名為奢摩他相。若有比丘，深自思惟：『我之貪心唯觀不凈乃能壞之，瞋恚之心慈能壞之，十二因緣能壞愚癡。』是名奢摩他相。

「云何名為毗婆舍那？若修聖慧，能觀五陰次第生滅，是名毗婆舍那。複次，若觀諸法皆如法性，實性實相真實了知，是名毗婆舍那。云何名為毗婆舍那相？若能成就具足念心，觀一切行從緣而生從緣而滅，一切行無自在無作無受，是

【現代漢語翻譯】 現代漢語譯本：佛法的境界以及大涅槃的境界。

『什麼叫做隨於信行？如果信仰三寶，具足信根，從信根的因緣進入決定，證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果），超越色界的束縛，證得阿羅漢果（無學果）。從信仰而得到解脫，稱為信解脫，也稱為一分，也稱為身證，稱為慧解脫，這就是隨信行。

『憍陳如（佛陀弟子名）！什麼叫做隨於法行？如果有人從法進入決定，具足慧根，證得須陀洹果、斯陀含果、阿那含果，超越色界的束縛，證得阿羅漢果，這稱為見、到二分解脫，也稱為身證慧得解脫，心得解脫，得到滅盡定，所以稱為二分解脫。這就是無學解脫，這就是法行，這就是成就觀身乃至成就法法觀，這就是成就毗婆舍那（觀）以及奢摩他（止）。』

『什麼叫做奢摩他？奢摩他，意思是滅。能夠滅除貪心、嗔心、散亂心，稱為奢摩他。什麼叫做奢摩他的相？能夠滅除貪的相以及嗔癡的相，稱為奢摩他的相。什麼叫做隨奢摩他進入決定？如果能夠隨順修習奢摩他行，尊重讚歎，趨向奢摩他的方便莊嚴，這就是奢摩他的相。如果有比丘，深入思考：『我的貪心只有通過觀不凈才能破除，嗔恚之心通過慈悲才能破除，十二因緣能夠破除愚癡。』這就是奢摩他的相。』

『什麼叫做毗婆舍那？如果修習聖慧，能夠觀察五陰次第生滅，這就是毗婆舍那。再次，如果觀察諸法都如法性，實性實相真實了知，這就是毗婆舍那。什麼叫做毗婆舍那的相？如果能夠成就具足念心，觀察一切行從因緣而生，從因緣而滅，一切行無自在，無作，無受，這就是毗婆舍那的相。』

【English Translation】 English version: The realm of the Buddha-dharma and the Great Nirvana.

'What is called following according to faith? If one believes in the Three Jewels, possesses the root of faith, and from the cause of the root of faith enters into certainty, attains the fruit of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), transcends the realm of form, and attains the fruit of Arhat (worthy one). From faith, one attains liberation, called liberation by faith, also called a part, also called bodily realization, called wisdom liberation, this is called following according to faith.'

'Kaundinya (name of a Buddha's disciple)! What is called following according to Dharma? If one enters into certainty from the Dharma, possesses the root of wisdom, attains the fruit of Srotaapanna, Sakrdagamin, Anagamin, transcends the realm of form, and attains the fruit of Arhat, this is called liberation by seeing and reaching, also called bodily realization and wisdom liberation, mind liberation, attains cessation of feeling and perception, therefore it is called liberation by two parts. This is called liberation of the non-learner, this is called following according to Dharma, this is called accomplishing contemplation of the body and even accomplishing contemplation of the Dharma, this is called accomplishing Vipassana (insight) and Samatha (calm abiding).'

'What is called Samatha? Samatha means extinction. Being able to extinguish greed, anger, and a scattered mind is called Samatha. What is called the characteristic of Samatha? Being able to extinguish the characteristics of greed, anger, and delusion is called the characteristic of Samatha. What is called entering into certainty following Samatha? If one can follow the practice of Samatha, respect and praise it, and move towards the expedient adornment of Samatha, this is called the characteristic of Samatha. If a Bhikkhu deeply contemplates: 『My greed can only be destroyed by contemplating the impure, anger can be destroyed by loving-kindness, and the twelve links of dependent origination can destroy ignorance.』 This is called the characteristic of Samatha.'

'What is called Vipassana? If one cultivates holy wisdom, and can observe the arising and ceasing of the five aggregates in sequence, this is called Vipassana. Furthermore, if one observes all dharmas as they are in their true nature, real nature, and real characteristics, and truly understands them, this is called Vipassana. What is called the characteristic of Vipassana? If one can accomplish a mind full of mindfulness, and observe all actions arising from conditions and ceasing from conditions, all actions are without self-mastery, without doing, and without receiving, this is called the characteristic of Vipassana.'

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名毗婆舍那相。云何名為從毗婆舍那入于決定？至心念于毗婆舍那，恭敬尊重向莊嚴道，是名從毗婆舍那入于決定。

「云何名為出法攝心非滅法攝心？若比丘能觀心出因緣，乃至一切行出因緣，是名出法攝心非滅法攝心。云何名為滅法攝心非出法攝心？若比丘能深觀察滅心因緣，乃至一切行滅因緣，是名滅法攝心非出法攝心。云何名為非出法攝心非滅法攝心。若比丘能觀心性眼性乃至識性，是名非出法攝心非滅法攝心。

「云何緣攝心非思惟攝心？若比丘能觀出息不觀入息，是名緣攝心非思惟攝心。云何名為思惟攝心非緣攝心？若比丘觀于入息，是名思惟攝心非緣攝心。云何名為非緣攝心非思惟攝心？若比丘觀於心性眼性，乃至意性，是名非緣攝非思惟攝。

「憍陳如！若比丘能攝心者，則得八十諸三昧門，及修三解脫門。若比丘觀過去身，及修莊嚴，觀身見身，是名修無愿解脫門。若比丘觀過去身已，唯見於心而不見身，及修莊嚴觀身見身，是名修無相解脫門。若比丘觀過去身已，亦不見作及以作者，作者無身、身無作者，修莊嚴道觀身見身，是名修空解脫門。觀受心法亦如是。

「複次，憍陳如！三解脫門修莊嚴觀，觀一切行不出不滅，出已則滅滅無所至，不至去來，是名莊嚴無愿解

【現代漢語翻譯】 現代漢語譯本 什麼是毗婆舍那（Vipassanā，內觀）的特徵？如何從毗婆舍那進入決斷？至誠地專注于毗婆舍那，恭敬尊重地趨向莊嚴之道，這被稱為從毗婆舍那進入決斷。

什麼是『以出法攝心』而非『以滅法攝心』？如果比丘能夠觀察心的生起因緣，乃至一切行的生起因緣，這被稱為『以出法攝心』而非『以滅法攝心』。什麼是『以滅法攝心』而非『以出法攝心』？如果比丘能夠深入觀察心的滅去因緣，乃至一切行的滅去因緣，這被稱為『以滅法攝心』而非『以出法攝心』。什麼是非『以出法攝心』也非『以滅法攝心』？如果比丘能夠觀察心性、眼性乃至識性，這被稱為非『以出法攝心』也非『以滅法攝心』。

什麼是『以緣攝心』而非『以思惟攝心』？如果比丘能夠觀察呼氣而不觀察吸氣，這被稱為『以緣攝心』而非『以思惟攝心』。什麼是『以思惟攝心』而非『以緣攝心』？如果比丘觀察吸氣，這被稱為『以思惟攝心』而非『以緣攝心』。什麼是非『以緣攝心』也非『以思惟攝心』？如果比丘觀察心性、眼性，乃至意性，這被稱為非『以緣攝心』也非『以思惟攝心』。

憍陳如（Kaundinya，佛陀的早期弟子之一）！如果比丘能夠攝持其心，就能獲得八十種三昧（Samadhi，禪定）之門，並修習三種解脫門。如果比丘觀察過去的身，並修習莊嚴，觀察身見身，這被稱為修習無愿解脫門。如果比丘觀察過去的身之後，只見到心而沒有見到身，並修習莊嚴，觀察身見身，這被稱為修習無相解脫門。如果比丘觀察過去的身之後，既不見造作者也不見所造之物，造作者無身，身無造作者，修習莊嚴之道，觀察身見身，這被稱為修習空解脫門。觀察受、心、法也是如此。

再者，憍陳如！三種解脫門修習莊嚴觀，觀察一切行不生不滅，生起之後則滅去，滅去之後無所至，不至過去未來，這被稱為莊嚴無愿解脫門。

【English Translation】 English version What is the characteristic of Vipassanā (insight meditation)? How does one enter into determination from Vipassanā? To wholeheartedly focus on Vipassanā, respectfully and reverently moving towards the path of adornment, this is called entering into determination from Vipassanā.

What is 『mind-gathering through arising phenomena』 and not 『mind-gathering through ceasing phenomena』? If a bhikkhu (monk) can observe the arising conditions of the mind, and even the arising conditions of all phenomena, this is called 『mind-gathering through arising phenomena』 and not 『mind-gathering through ceasing phenomena.』 What is 『mind-gathering through ceasing phenomena』 and not 『mind-gathering through arising phenomena』? If a bhikkhu can deeply observe the ceasing conditions of the mind, and even the ceasing conditions of all phenomena, this is called 『mind-gathering through ceasing phenomena』 and not 『mind-gathering through arising phenomena.』 What is neither 『mind-gathering through arising phenomena』 nor 『mind-gathering through ceasing phenomena』? If a bhikkhu can observe the nature of the mind, the nature of the eye, and even the nature of consciousness, this is called neither 『mind-gathering through arising phenomena』 nor 『mind-gathering through ceasing phenomena.』

What is 『mind-gathering through object』 and not 『mind-gathering through thought』? If a bhikkhu can observe the out-breath without observing the in-breath, this is called 『mind-gathering through object』 and not 『mind-gathering through thought.』 What is 『mind-gathering through thought』 and not 『mind-gathering through object』? If a bhikkhu observes the in-breath, this is called 『mind-gathering through thought』 and not 『mind-gathering through object.』 What is neither 『mind-gathering through object』 nor 『mind-gathering through thought』? If a bhikkhu observes the nature of the mind, the nature of the eye, and even the nature of the mind, this is called neither 『mind-gathering through object』 nor 『mind-gathering through thought.』

Kaundinya (one of the first disciples of the Buddha)! If a bhikkhu can gather his mind, he will attain eighty doors of Samadhi (concentration) and cultivate the three doors of liberation. If a bhikkhu observes the past body and cultivates adornment, observing the body seeing the body, this is called cultivating the liberation door of no-wish. If a bhikkhu, after observing the past body, only sees the mind and does not see the body, and cultivates adornment, observing the body seeing the body, this is called cultivating the liberation door of no-sign. If a bhikkhu, after observing the past body, sees neither the maker nor the made, the maker without a body, the body without a maker, cultivates the path of adornment, observing the body seeing the body, this is called cultivating the liberation door of emptiness. Observing feelings, mind, and phenomena is also the same.

Furthermore, Kaundinya! The three doors of liberation are cultivated through the adornment of observation, observing all phenomena as neither arising nor ceasing. Having arisen, they cease; having ceased, they go nowhere, not reaching the past or the future. This is called the adornment of the liberation door of no-wish.

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脫門。

「複次，觀未來世諸行未出，若行未出則無有滅，是名莊嚴無愿解脫門。不畢竟盡，畢竟盡者則無生滅，若無生滅即畢竟盡，若畢竟盡即空因緣，若如是觀畢竟盡者，是名莊嚴空解脫門。若觀諸行是畢竟盡即無生滅，若無生滅即無有空。何以故？先有後無，名之為空。若本無者，則無後無。若無後無，云何名空？若無行者即是無為，畢竟盡者非是有為亦非無為，空亦非行亦非無行，是故畢竟盡者非有為攝非無為攝，是名莊嚴無相解脫門。若一切行畢竟盡者即是涅槃，非過去未來現在，是故非過去行滅名為涅槃，非未來現在行滅名為涅槃。須陀洹人見是涅槃，乃至阿羅漢人見是涅槃。

「云何名苦諦？觀一切行不見第一諦，觀一切因不見第二諦，觀一切滅不見第三諦，觀一切道不見第四諦。

「云何名生？本無後有，是名為生。云何名滅？有已還無，是名為滅。無有出滅，是名為盡。何因緣故？無有出滅名之為道，道有六行，修非修，行非行，知非知。若有比丘，能見如是生滅法者，是人能厭一切諸行，能見一切行無常相。

「云何無常相非無常法？若有相雜初無漏根行，若有相雜無愿解脫門行，若有空相苦相不凈相無我相，是名無常相非無常法。云何無常法非無常相？所謂三界色相

【現代漢語翻譯】 現代漢語譯本 『再者，觀察未來世的諸行尚未生起，如果諸行尚未生起，就沒有滅，這稱為莊嚴無愿解脫門。』不是究竟的滅盡，究竟滅盡就沒有生滅，如果沒有生滅就是究竟滅盡，如果究竟滅盡就是空因緣，如果這樣觀察究竟滅盡，這稱為莊嚴空解脫門。如果觀察諸行是究竟滅盡，就沒有生滅，如果沒有生滅就沒有空。為什麼呢？先有後無，稱為空。如果本來就沒有，就沒有後來的無。如果沒有後來的無，怎麼稱為空呢？如果沒有行，就是無為，究竟滅盡不是有為也不是無為，空也不是行也不是無行，所以究竟滅盡不是有為所攝也不是無為所攝，這稱為莊嚴無相解脫門。如果一切行究竟滅盡就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），不是過去、未來、現在，所以不是過去行的滅稱為涅槃，不是未來、現在行的滅稱為涅槃。須陀洹（Srotapanna，佛教修行者初果）人見到這個涅槃，乃至阿羅漢（Arhat，佛教修行者最高果位）見到這個涅槃。 『什麼稱為苦諦（Dukkha Satya，佛教四聖諦之一，指人生充滿痛苦的真理）？觀察一切行不見第一諦，觀察一切因不見第二諦，觀察一切滅不見第三諦，觀察一切道不見第四諦。 『什麼稱為生？本來沒有後來有，這稱為生。什麼稱為滅？有了之後又沒有，這稱為滅。沒有出滅，這稱為盡。什麼因緣呢？沒有出滅稱為道，道有六種行，修非修，行非行，知非知。如果有比丘（Bhiksu，佛教出家男眾），能見到這樣的生滅法，這個人就能厭離一切諸行，能見到一切行無常的相。 『什麼稱為無常相（Anicca-lakkhana，佛教三法印之一，指一切事物都是無常的）而非無常法？如果有相雜的初無漏根行，如果有相雜的無愿解脫門行，如果有空相、苦相、不凈相、無我相，這稱為無常相而非無常法。什麼稱為無常法而非無常相？就是三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）的色相。』

【English Translation】 English version 'Furthermore, observing that the actions of the future world have not yet arisen, if actions have not arisen, then there is no cessation, this is called the Adornment of the Gate of Wishlessness Liberation. It is not ultimate extinction; ultimate extinction means there is no arising or ceasing. If there is no arising or ceasing, then it is ultimate extinction. If it is ultimate extinction, then it is the cause of emptiness. If one observes ultimate extinction in this way, this is called the Adornment of the Gate of Emptiness Liberation. If one observes that all actions are ultimately extinguished, then there is no arising or ceasing. If there is no arising or ceasing, then there is no emptiness. Why? Because what exists first and then ceases is called emptiness. If it did not exist originally, then there is no subsequent non-existence. If there is no subsequent non-existence, how can it be called emptiness? If there is no action, then it is non-action. Ultimate extinction is neither action nor non-action. Emptiness is neither action nor non-action. Therefore, ultimate extinction is neither included in action nor in non-action. This is called the Adornment of the Gate of Signlessness Liberation. If all actions are ultimately extinguished, then it is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), not past, future, or present. Therefore, the cessation of past actions is not called Nirvana, nor is the cessation of future or present actions called Nirvana. A Srotapanna (Srotapanna, a Buddhist practitioner who has attained the first stage of enlightenment) sees this Nirvana, and even an Arhat (Arhat, a Buddhist practitioner who has attained the highest stage of enlightenment) sees this Nirvana.' 'What is called the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths in Buddhism, referring to the truth that life is full of suffering)? Observing all actions, one does not see the first truth; observing all causes, one does not see the second truth; observing all cessations, one does not see the third truth; observing all paths, one does not see the fourth truth.' 'What is called birth? Originally not existing and then existing, this is called birth. What is called cessation? Existing and then not existing, this is called cessation. There is no arising and ceasing, this is called extinction. What is the reason? The absence of arising and ceasing is called the path. The path has six aspects: cultivation and non-cultivation, action and non-action, knowledge and non-knowledge. If there is a Bhiksu (Bhiksu, a Buddhist monk) who can see such a law of arising and ceasing, that person can be disgusted with all actions and can see the impermanent nature of all actions.' 'What is called the characteristic of impermanence (Anicca-lakkhana, one of the three marks of existence in Buddhism, referring to the fact that all things are impermanent) but not the law of impermanence? If there is a mixture of the initial undefiled root actions, if there is a mixture of the actions of the Gate of Wishlessness Liberation, if there are the characteristics of emptiness, suffering, impurity, and non-self, this is called the characteristic of impermanence but not the law of impermanence. What is called the law of impermanence but not the characteristic of impermanence? It is the form of the three realms (Trailokya, the three realms of desire, form, and formlessness in Buddhist cosmology).'

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乃至法相，是名倒相、是名舍相，非無常相，是名無常法非無常相。云何無常相亦無常法？所謂一切眾生未得決定，以世俗道入諸三昧，隨法相忍，是名無常相亦無常法。云何非無常相非無常法？所謂寂靜常相、解脫凈相，是名非無常相非無常法。

「云何名為得第一諦？所謂觀於六根五陰猶如映象，名得第一諦。

「云何一心觀於四諦？若觀諸行悉是苦因，以苦因故可見可滅、可得遠離，如是名為心緣無漏，是故一心獲得四諦，名離有漏心得解脫。若有比丘觀於心心，是名無愿解脫門觀心心，已觀十二事：一者、業；二者、行；三者、苦；四者、空；五者、壞；六者、不自在；七者、過去；八者、現在；九者、未來；十者、因緣；十一者、無作；十二者、無受。是名見於心心，名無愿解脫門。

「若有比丘觀察是心，無有心主無出入者，無能遠離無可遠離，是名見於心心得空解脫門。若觀無有入定之心，而得遠離一切煩惱，無因緣故煩惱不生，是名遠離見於心心得無相解脫門。若如是觀，即得遠離有漏之心，得無漏解脫。

「憍陳如！一切有為諸行無有決定，若不定者，云何而得入于定聚？若言觀察於三世已得入定聚者，是義不然。何以故？過去已盡，未來未出，現在無常，三世觀異，云

【現代漢語翻譯】 現代漢語譯本：乃至對於法的表象，這被稱為顛倒的表象，被稱為捨棄的表象，而不是無常的表象，這被稱為無常的法而不是無常的表象。什麼是無常的表象也是無常的法呢？就是說一切眾生沒有得到決定的見解，以世俗的方法進入各種三昧（專注的狀態），隨順法的表象而安忍，這被稱為無常的表象也是無常的法。什麼是非無常的表象也非無常的法呢？就是說寂靜的常相、解脫的清凈相，這被稱為非無常的表象也非無常的法。 「什麼是獲得第一諦（最高的真理）呢？就是說觀察六根（眼、耳、鼻、舌、身、意）和五蘊（色、受、想、行、識）如同鏡中的影像，這被稱為獲得第一諦。」 「如何一心觀照四諦（苦、集、滅、道）呢？如果觀察諸行（一切有為法）都是苦的原因，因為苦的原因所以可以被看見、可以被滅除、可以被遠離，這樣就稱為心緣于無漏（沒有煩惱的狀態），因此一心獲得四諦，稱為脫離有漏（有煩惱的狀態）的心而得到解脫。如果有比丘觀察心和心所（心理活動），這稱為無愿解脫門。觀察心和心所之後，觀察十二件事：一、業（行為）；二、行（造作）；三、苦（痛苦）；四、空（空性）；五、壞（變壞）；六、不自在（無自主性）；七、過去；八、現在；九、未來；十、因緣（條件）；十一、無作（無造作）；十二、無受（無感受）。這稱為見到心和心所，稱為無愿解脫門。」 「如果有比丘觀察這個心，沒有心的主宰，沒有出入者，沒有能遠離的，也沒有可遠離的，這稱為見到心和心所而得到空解脫門。如果觀察沒有入定的心，卻能遠離一切煩惱，因為沒有因緣所以煩惱不生，這稱為遠離而見到心和心所，得到無相解脫門。如果這樣觀察，就能遠離有漏的心，得到無漏的解脫。」 「憍陳如（佛陀的弟子）！一切有為的諸行都沒有決定性，如果沒有決定性，如何能夠進入定聚（禪定的狀態）呢？如果說觀察三世（過去、現在、未來）之後就能進入定聚，這個說法是不對的。為什麼呢？因為過去已經過去，未來還沒有到來，現在是無常的，三世的觀察是不同的，

【English Translation】 English version: Even the appearance of a dharma, this is called a reversed appearance, called an abandoned appearance, not an impermanent appearance, this is called an impermanent dharma, not an impermanent appearance. What is an impermanent appearance that is also an impermanent dharma? It means that all sentient beings have not attained a definite understanding, and enter various samadhis (states of concentration) through worldly paths, enduring according to the appearance of the dharma, this is called an impermanent appearance that is also an impermanent dharma. What is a non-impermanent appearance that is also a non-impermanent dharma? It means the tranquil constant appearance, the pure appearance of liberation, this is called a non-impermanent appearance that is also a non-impermanent dharma. 「What is called attaining the first truth (the highest truth)? It means observing the six roots (eye, ear, nose, tongue, body, mind) and the five aggregates (form, feeling, perception, mental formations, consciousness) as if they were images in a mirror, this is called attaining the first truth.」 「How does one contemplate the Four Noble Truths (suffering, origin, cessation, path) with a single mind? If one observes that all conditioned phenomena are the cause of suffering, and because of the cause of suffering, they can be seen, can be extinguished, and can be distanced, this is called the mind being connected to the unconditioned (a state without afflictions), therefore, attaining the Four Noble Truths with a single mind is called liberation from the conditioned (a state with afflictions) mind. If a bhikkhu observes the mind and mental states, this is called the door of wishlessness liberation. After observing the mind and mental states, observe twelve things: one, karma (action); two, formations; three, suffering; four, emptiness; five, decay; six, non-self; seven, past; eight, present; nine, future; ten, conditions; eleven, non-doing; twelve, non-experiencing. This is called seeing the mind and mental states, called the door of wishlessness liberation.」 「If a bhikkhu observes this mind, there is no master of the mind, no one who enters or exits, no one who can distance, and nothing to distance from, this is called seeing the mind and mental states and attaining the door of emptiness liberation. If one observes that there is no mind entering samadhi, yet one can distance oneself from all afflictions, because there are no conditions, afflictions do not arise, this is called distancing oneself and seeing the mind and mental states, attaining the door of signlessness liberation. If one observes in this way, one can distance oneself from the conditioned mind and attain unconditioned liberation.」 「Kaundinya (a disciple of the Buddha)! All conditioned phenomena do not have a fixed nature, if they do not have a fixed nature, how can one enter the state of samadhi? If one says that after observing the three times (past, present, future) one can enter the state of samadhi, this statement is not correct. Why? Because the past has passed, the future has not yet come, the present is impermanent, and the observation of the three times is different,

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何得入正定聚耶？是故一切異觀性不決定。

「憍陳如！譬如殿堂有四梯橙。若言不由初第一橙至四橙者，無有是處；登初橙時亦不得名登第四已，如是四橙亦不名一。憍陳如！若是四諦即一諦者，可一心得。憍陳如！觀時亦異、得時亦異。觀時異者，因果盡壞；得時異者，苦智集智滅智道智。若有比丘觀行無常，是苦無我不凈無住，是漏結緣是一切有，是名系縛。是故不求諸陰諸行，厭一切行樂求涅槃，至心思惟涅槃功德，深樂寂靜不惜身命，修奢摩他毗婆舍那，是名比丘修集法行。

「憍陳如！云何比丘心能見心？若有比丘能觀察心，心是無常是生滅法，是名比丘心能見心，如是比丘修空三昧。云何名空？陰入界空，諦空實空，十二因緣空，性空。云何陰空？所謂色空無我我所，乃至識空無我我所，是名陰空；入界二空亦復如是。云何諦空？所謂苦諦無得無舍，乃至道諦亦復如是。云何實空？一切法中無有覺觀我及我所，是名實空。云何十二因緣空？十二因緣即是十二有支，觀十二支無我我所，是名十二因緣空。云何性空？若有比丘，觀于眼空無我我所，乃至意空亦復如是，是名法行能觀心心。如是比丘不見眾生、壽命、士夫、某甲，知諸法性、真解世諦，為流佈故說陰入界，知一切法性無出滅。如

【現代漢語翻譯】 現代漢語譯本：如何才能進入正定聚呢？因此，一切不同的觀察角度都是不確定的。 『憍陳如（Ajñāta Kauṇḍinya，佛陀的五比丘弟子之一）！譬如一座殿堂有四級臺階。如果說不從第一級臺階直接到達第四級臺階，那是不可能的；當登上第一級臺階時，也不能說已經登上了第四級臺階，同樣，這四級臺階也不能算作一個臺階。憍陳如！如果說四聖諦（catvāri āryasatyāni）就是一個真諦，那麼就可以一心證得。憍陳如！觀察的時候和證得的時候是不同的。觀察的時候不同，因果就會完全破壞；證得的時候不同，就會有苦智、集智、滅智、道智。如果有比丘觀察修行無常，是苦、無我、不凈、無住，是煩惱、結縛的因緣，是一切有，這就叫做繫縛。因此，不應追求諸陰（skandha）、諸行（saṃskāra），厭惡一切行，樂於追求涅槃（nirvāṇa），至心思維涅槃的功德，深深地喜愛寂靜，不惜身命，修習奢摩他（śamatha，止）和毗婆舍那（vipaśyanā，觀），這就叫做比丘修集法行。 『憍陳如！比丘如何才能心見心呢？如果有比丘能夠觀察心，知道心是無常的，是生滅之法，這就叫做比丘心能見心，這樣的比丘修習空三昧（śūnyatā-samādhi）。什麼叫做空呢？陰（skandha）、入（āyatana）、界（dhātu）是空，諦（satya）是空，實（satya）是空，十二因緣（dvādaśāṅga pratītyasamutpāda）是空，自性（svabhāva）是空。什麼叫做陰空呢？所謂色（rūpa）是空，無我（anātman），無我所（nirmama），乃至識（vijñāna）是空，無我，無我所，這就叫做陰空；入和界二空也是如此。什麼叫做諦空呢？所謂苦諦（duḥkha satya）是無得無舍，乃至道諦（mārga satya）也是如此。什麼叫做實空呢？一切法中沒有覺觀，沒有我及我所，這就叫做實空。什麼叫做十二因緣空呢？十二因緣就是十二有支（dvādaśāṅga），觀察十二支無我無我所，這就叫做十二因緣空。什麼叫做性空呢？如果有比丘觀察眼（cakṣus）是空，無我無我所，乃至意（manas）也是如此，這就叫做法行能觀心心。這樣的比丘不見眾生（sattva）、壽命（jīvita）、士夫（puruṣa）、某甲，知道諸法的自性，真正理解世俗諦（saṃvṛti-satya），爲了流佈佛法而說陰入界，知道一切法的自性無生無滅。

【English Translation】 English version: How does one enter the right concentration? Therefore, all different viewpoints are uncertain. 『Ajñāta Kauṇḍinya! Suppose there is a palace with four stair steps. If one says it is possible to reach the fourth step without going through the first step, that is not possible; when one steps on the first step, it cannot be said that one has already stepped on the fourth step, and similarly, these four steps cannot be considered as one step. Ajñāta Kauṇḍinya! If the Four Noble Truths (catvāri āryasatyāni) were one single truth, then it could be attained with one mind. Ajñāta Kauṇḍinya! The time of observation and the time of attainment are different. If the time of observation is different, the cause and effect will be completely destroyed; if the time of attainment is different, there will be the wisdom of suffering, the wisdom of origin, the wisdom of cessation, and the wisdom of the path. If a bhikkhu observes and practices impermanence, suffering, non-self, impurity, and non-abiding, which are the causes of defilements and bonds, and are all existence, this is called bondage. Therefore, one should not seek the aggregates (skandha) and formations (saṃskāra), detest all formations, delight in seeking nirvāṇa, contemplate the merits of nirvāṇa with utmost sincerity, deeply love tranquility, not cherish one's life, practice śamatha (calm abiding) and vipaśyanā (insight), this is called a bhikkhu cultivating the Dharma practice.』 『Ajñāta Kauṇḍinya! How can a bhikkhu's mind see the mind? If a bhikkhu can observe the mind, knowing that the mind is impermanent and subject to arising and ceasing, this is called a bhikkhu's mind seeing the mind, and such a bhikkhu cultivates the samādhi of emptiness (śūnyatā-samādhi). What is called emptiness? The aggregates (skandha), sense bases (āyatana), and elements (dhātu) are empty, the truths (satya) are empty, the real (satya) is empty, the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) are empty, and the nature (svabhāva) is empty. What is called the emptiness of the aggregates? That is, form (rūpa) is empty, without self (anātman), without what belongs to self (nirmama), and so on, until consciousness (vijñāna) is empty, without self, without what belongs to self, this is called the emptiness of the aggregates; the emptiness of the sense bases and elements is also the same. What is called the emptiness of the truths? That is, the truth of suffering (duḥkha satya) is without attainment or relinquishment, and so on, until the truth of the path (mārga satya) is also the same. What is called real emptiness? In all dharmas, there is no perception or contemplation of self or what belongs to self, this is called real emptiness. What is called the emptiness of the twelve links of dependent origination? The twelve links of dependent origination are the twelve limbs (dvādaśāṅga), observing the twelve limbs as without self or what belongs to self, this is called the emptiness of the twelve links of dependent origination. What is called the emptiness of nature? If a bhikkhu observes that the eye (cakṣus) is empty, without self or what belongs to self, and so on, until the mind (manas) is also the same, this is called the Dharma practice of observing the mind. Such a bhikkhu does not see beings (sattva), life (jīvita), persons (puruṣa), or individuals, knows the nature of all dharmas, truly understands conventional truth (saṃvṛti-satya), and speaks of the aggregates, sense bases, and elements for the sake of spreading the Dharma, knowing that the nature of all dharmas is without arising or ceasing.'

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是比丘能度生死，能知一切苦集滅道、能斷煩惱。

「憍陳如！若有比丘修集法行，知一切法從因緣生從因緣滅。如是比丘得三解脫知色真相。色真相者，所謂礙相、受受相、想覺相、行行相、識知相，是名真知一切法相，如是觀已得空解脫門；見一切法無作受者壽命自在，唯見無常苦無我等，是名得無愿解脫門；觀一切法無生無滅，是名得無相解脫門。

「憍陳如！法行比丘能得神通，無惡覺觀，口終不說四種惡過，無有斗諍不聽惡言。爾時即得遠離五蓋、增五善根，是法行比丘獲得初禪。入初禪已欲得身通，繫心鼻端觀息入出，深見九萬九千毛孔息之出入。見身悉空，乃至四大亦復如是。如是觀已，遠離色相獲得神通，乃至四禪亦復如是。

「云何法行比丘獲得眼通？憍陳如！若有比丘觀息出入真實見色，既見色已作是思惟：『如我所見三世諸色，意欲得見隨意即見。』乃至四禪亦復如是。

「云何法行比丘得天耳通？憍陳如！若有比丘得初禪時，觀息出入已次第觀聲，乃至四禪亦復如是。

「云何法行比丘得他心智？若有比丘觀息出入得初禪時，修奢摩他毗婆舍那，是名他心智，乃至四禪亦復如是。

「云何法行比丘得宿命智？憍陳如！若有比丘觀息出入，得初禪時獲得

【現代漢語翻譯】 現代漢語譯本：是比丘能夠度脫生死，能夠知曉一切苦、苦的生起、苦的滅除以及通往苦滅的道路，能夠斷除煩惱。 『憍陳如（Kaundinya，佛陀的五比丘弟子之一）！如果有一位比丘修習佛法，知道一切法都是從因緣生起，也從因緣滅去。這樣的比丘能夠獲得三種解脫，並且瞭解色的真實相狀。色的真實相狀是指：阻礙的相狀、感受的相狀、思想的相狀、行為的相狀、認知的相狀，這被稱為真正瞭解一切法的相狀。這樣觀察之後，就能獲得空解脫門；看到一切法都沒有造作者、承受者、壽命和自在，只看到無常、苦、無我等，這被稱為獲得無愿解脫門；觀察一切法無生無滅，這被稱為獲得無相解脫門。 『憍陳如！修習佛法的比丘能夠獲得神通，沒有邪惡的覺觀，口中不說四種惡語，沒有爭鬥，不聽惡言。這時就能遠離五蓋，增長五種善根，這樣的修習佛法的比丘就能獲得初禪。進入初禪后，如果想要獲得身通，就將心專注于鼻端，觀察呼吸的出入，深入看到九萬九千個毛孔的呼吸出入。看到身體完全是空的，乃至四大也是如此。這樣觀察之後，就能遠離色相，獲得神通，乃至四禪也是如此。 『修習佛法的比丘如何獲得眼通呢？憍陳如！如果有一位比丘觀察呼吸的出入，真實地看到色，看到色之後就思考：『我所看到的三世諸色，如果想要看到，就能隨意看到。』乃至四禪也是如此。 『修習佛法的比丘如何獲得天耳通呢？憍陳如！如果有一位比丘獲得初禪時，觀察呼吸的出入，然後依次觀察聲音，乃至四禪也是如此。 『修習佛法的比丘如何獲得他心智呢？如果有一位比丘觀察呼吸的出入，獲得初禪時，修習奢摩他（Samatha，止）和毗婆舍那（Vipassanā，觀），這就是他心智，乃至四禪也是如此。 『修習佛法的比丘如何獲得宿命智呢？憍陳如！如果有一位比丘觀察呼吸的出入，獲得初禪時，獲得

【English Translation】 English version: A Bhikkhu is one who can transcend birth and death, who can know all suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering, and who can eradicate afflictions. 『Kaundinya! If there is a Bhikkhu who cultivates the Dharma, knowing that all dharmas arise from conditions and cease from conditions. Such a Bhikkhu attains the three liberations and understands the true nature of form. The true nature of form is: the nature of obstruction, the nature of feeling, the nature of thought, the nature of action, and the nature of consciousness. This is called truly understanding the nature of all dharmas. Having observed thus, one attains the liberation gate of emptiness; seeing that all dharmas have no maker, receiver, life, or autonomy, but only impermanence, suffering, and non-self, this is called attaining the liberation gate of no-wish; observing that all dharmas are neither born nor cease, this is called attaining the liberation gate of no-sign. 『Kaundinya! A Bhikkhu who practices the Dharma can attain supernormal powers, has no evil thoughts, never speaks the four kinds of evil speech, has no quarrels, and does not listen to evil words. At that time, one can be free from the five hindrances and increase the five good roots. Such a Dharma-practicing Bhikkhu attains the first Dhyana. Having entered the first Dhyana, if one wishes to attain the supernormal power of the body, one focuses the mind on the tip of the nose, observing the in-breath and out-breath, deeply seeing the in-breath and out-breath of the ninety-nine thousand pores. Seeing that the body is completely empty, and even the four great elements are also like this. Having observed thus, one can be free from the appearance of form and attain supernormal powers, and so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the divine eye? Kaundinya! If there is a Bhikkhu who observes the in-breath and out-breath and truly sees form, having seen form, one thinks: 『The forms of the three worlds that I have seen, if I wish to see them, I can see them at will.』 And so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the divine ear? Kaundinya! If there is a Bhikkhu who, when attaining the first Dhyana, observes the in-breath and out-breath, and then sequentially observes sound, and so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the knowledge of others' minds? If there is a Bhikkhu who observes the in-breath and out-breath, and when attaining the first Dhyana, practices Samatha and Vipassanā, this is the knowledge of others' minds, and so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the knowledge of past lives? Kaundinya! If there is a Bhikkhu who observes the in-breath and out-breath, and when attaining the first Dhyana, attains

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眼通，得眼通已，觀于初有迦羅羅時，乃至五陰生滅、無量劫中五陰生滅，乃至四禪亦復如是。

「所言禪者何故名禪？疾故名禪，疾大疾，住大住，靜寂靜，觀滅遠離是名為禪。初禪者亦名具足，亦名遠離。云何具足？云何遠離？言遠離者，遠離五蓋。言具足者，具足五支，所謂覺、觀、喜、安、定。云何名覺？如心覺大覺、思惟大思惟，觀於心性是名為覺。云何名觀？若觀心行大行遍行隨意，是名為觀。云何為喜？如真實知大知心動至心，是名為喜。云何為安？所謂身安心安受安，受於樂觸，是名為安。云何為定？若心住大住不亂，于緣不謬無有顛倒，是名為定。第二禪者，同離五事，所謂五蓋，具足三支：一喜、二安、三定。入第三禪，亦離五事，具足五支：一者、念；二者、舍；三者、慧；四者、安；五者、定。入第四禪，亦離五事，具足四支：一者、念；二者、舍；三者、不苦不樂；四者、定。憍陳如！若有比丘具足四禪，是名法行。

「憍陳如！若有比丘觀身厭患，遠離身相一切身觸喜觸樂觸，分別色陰遠離色陰，觀無量空處，是名法行比丘入空處定，是名比丘修集法行。

「憍陳如！云何比丘得識處定？若有比丘修舍摩他、毗婆舍那，觀心意識，自知此身不受，知三受已，得遠離是

【現代漢語翻譯】 現代漢語譯本：擁有天眼通（divya-cakṣus, 超自然視覺）后，他觀察最初的羯羅藍（kalala, 受精卵）狀態，乃至五蘊（pañca-skandha, 色、受、想、行、識）的生滅，在無量劫中五蘊的生滅，乃至四禪（catvāri dhyānāni, 初禪、二禪、三禪、四禪）也是如此。 『禪』為何稱為禪？因為迅速故稱為禪，迅速廣大，安住廣大，寂靜寂靜，觀察滅盡遠離，這稱為禪。初禪也稱為具足，也稱為遠離。如何是具足？如何是遠離？所謂遠離，是遠離五蓋（pañca-nīvaraṇāni, 貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。所謂具足，是具足五支（pañca-aṅga, 覺、觀、喜、安、定），即覺、觀、喜、安、定。什麼是覺？如心覺醒大覺、思惟大思惟，觀察心性，這稱為覺。什麼是觀？若觀察心行大行遍行隨意，這稱為觀。什麼是喜？如真實知大知心動至心，這稱為喜。什麼是安？所謂身安心安受安，感受樂觸，這稱為安。什麼是定？若心安住大住不亂，于緣不謬無有顛倒，這稱為定。第二禪，同樣遠離五事，即五蓋，具足三支：一喜、二安、三定。入第三禪，也遠離五事，具足五支：一念、二舍、三慧、四安、五定。入第四禪，也遠離五事，具足四支：一念、二舍、三不苦不樂、四定。憍陳如（Kauṇḍinya, 佛陀最早的五位弟子之一）！若有比丘具足四禪，這稱為法行。 憍陳如！若有比丘觀察身體厭患，遠離身相一切身觸喜觸樂觸，分別色陰（rūpa-skandha, 色蘊）遠離色陰，觀察無量空處（ākāśānantyāyatana, 空無邊處），這稱為法行比丘入空處定，這稱為比丘修集法行。 憍陳如！如何比丘得識處定（vijñānānantyāyatana, 識無邊處）？若有比丘修習奢摩他（śamatha, 止）和毗婆舍那（vipaśyanā, 觀），觀察心意識，自知此身不受，知三受（vedanā, 苦受、樂受、不苦不樂受）已，得遠離是。

【English Translation】 English version: Having obtained the divine eye (divya-cakṣus), he observes the initial state of kalala (embryo), and the arising and passing away of the five aggregates (pañca-skandha: form, feeling, perception, mental formations, and consciousness), the arising and passing away of the five aggregates in countless eons, and so too with the four dhyanas (catvāri dhyānāni: first dhyana, second dhyana, third dhyana, and fourth dhyana). Why is 『dhyana』 called dhyana? Because of its speed, it is called dhyana; it is swift and vast, abiding greatly, tranquil and still, observing cessation and detachment, this is called dhyana. The first dhyana is also called complete, and also called detachment. How is it complete? How is it detachment? Detachment means detachment from the five hindrances (pañca-nīvaraṇāni: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). Completeness means completeness of the five factors (pañca-aṅga: initial application, sustained application, joy, ease, and concentration), namely initial application, sustained application, joy, ease, and concentration. What is initial application? It is like the mind awakening to great awakening, thinking great thoughts, observing the nature of the mind, this is called initial application. What is sustained application? If one observes the mind's actions, great actions, pervasive actions at will, this is called sustained application. What is joy? It is like truly knowing, greatly knowing the mind moving to the mind, this is called joy. What is ease? It is the ease of body, ease of mind, ease of feeling, experiencing pleasant touch, this is called ease. What is concentration? If the mind abides greatly without confusion, without error in its object, without perversion, this is called concentration. The second dhyana is also detached from five things, namely the five hindrances, and is complete with three factors: joy, ease, and concentration. Entering the third dhyana, one is also detached from five things, and is complete with five factors: mindfulness, equanimity, wisdom, ease, and concentration. Entering the fourth dhyana, one is also detached from five things, and is complete with four factors: mindfulness, equanimity, neither-pain-nor-pleasure, and concentration. Kauṇḍinya (one of the first five disciples of the Buddha)! If a bhikkhu (monk) is complete with the four dhyanas, this is called practicing the Dharma. Kauṇḍinya! If a bhikkhu observes the body with aversion, detaching from the appearance of the body, all bodily touch, pleasant touch, and joyful touch, distinguishing the form aggregate (rūpa-skandha) and detaching from the form aggregate, observing the boundless space (ākāśānantyāyatana), this is called a bhikkhu practicing the Dharma, entering the sphere of boundless space, this is called a bhikkhu cultivating the practice of the Dharma. Kauṇḍinya! How does a bhikkhu attain the sphere of boundless consciousness (vijñānānantyāyatana)? If a bhikkhu cultivates samatha (calm abiding) and vipassanā (insight), observing the mind and consciousness, knowing for himself that this body does not feel, having known the three feelings (vedanā: painful, pleasant, and neither-painful-nor-pleasant), he attains detachment.

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三種受，是故名為得識處定，是名法行。

「憍陳如！云何比丘得少識處定？若有比丘觀三世空，知一切法行亦生亦滅，空處識處亦生亦滅，作是觀已次第觀識：我今觀識亦非識非非識，若非識者是名寂靜。我今云何永斷此識？作是觀已得少識處，是名比丘得少識處定。

「憍陳如！云何比丘獲得非想非非想定？憍陳如！若有比丘有非心想，作是順忍：『我今此想是苦是漏、是瘡是癰、是不寂靜。若我能斷如是非想及非非想，是名寂靜。』若有比丘，能斷如是非想非非想，是名獲得無想解脫門。何以故？法行比丘作是思惟：『若有受想、若有識想、若有觸想、若有空、若有識、若有非想非非想，如是等想名為粗想。我今若修無想三昧，則能永斷如是等想。』是故見於非想非非想為寂靜處，如是見已，入非想非非想定。

「若得非想非非想定已，不愛不貪能破無明，破無明已，名為獲得阿羅漢果。前三種定，二道所斷；后第四定，終不可以世俗道斷。凡夫離於非想非非想處，無粗煩惱，亦有十法，所謂：一受、二想、三行、四觸、五思惟、六慾、七解、八念、九定、十慧。云何為受？所謂識受。云何為想？所謂識想。云何為行？所謂法行。云何為觸？所謂意觸。云何為思？所謂法思。云何為欲？所謂

【現代漢語翻譯】 現代漢語譯本 三種感受，因此稱為得識處定，這就是法行。

『憍陳如（Kaundinya，佛陀的早期弟子之一）！』，什麼樣的比丘能獲得少識處定？如果比丘觀察三世皆空，知道一切法的執行都是生滅的，空處和識處也是生滅的。這樣觀察后，依次觀察識：『我現在觀察的識，既不是識也不是非識，如果不是識，那就是寂靜。我如何才能永遠斷除這個識？』這樣觀察后，獲得少識處，這就是比丘獲得少識處定。

『憍陳如！』，什麼樣的比丘能獲得非想非非想定？『憍陳如！』，如果比丘有非心之想，這樣順應忍受：『我現在這個想是苦，是煩惱，是瘡，是癰，是不寂靜的。如果我能斷除這種非想和非非想，那就是寂靜。』如果比丘能斷除這種非想非非想，就稱為獲得無想解脫門。為什麼呢？修習法行的比丘這樣思考：『如果有感受之想，如果有識之想，如果有觸之想，如果有空，如果有識，如果有非想非非想，這些想都稱為粗想。我現在如果修習無想三昧，就能永遠斷除這些想。』因此，視非想非非想為寂靜之處，這樣看待后，進入非想非非想定。

如果獲得非想非非想定后，不愛不貪，能破除無明，破除無明後，稱為獲得阿羅漢果。前三種禪定，是二道所斷；后第四種禪定，最終不能用世俗之道斷除。凡夫脫離非想非非想處，沒有粗重的煩惱，也有十種法，即：一受、二想、三行、四觸、五思惟、六慾、七解、八念、九定、十慧。什麼是受？就是識受。什麼是想？就是識想。什麼是行？就是法行。什麼是觸？就是意觸。什麼是思？就是法思。什麼是欲？就是

【English Translation】 English version These three kinds of feeling are therefore called the attainment of the place of consciousness, and this is called the practice of Dharma.

『Kaundinya!』, how does a bhikkhu attain the concentration of the place of limited consciousness? If a bhikkhu observes that the three realms are empty, knowing that the workings of all dharmas are both arising and ceasing, and that the places of emptiness and consciousness are also arising and ceasing. Having observed this, he then sequentially observes consciousness: 『The consciousness I am now observing is neither consciousness nor non-consciousness; if it is not consciousness, then it is tranquility. How can I permanently sever this consciousness?』 Having observed this, he attains the place of limited consciousness, and this is called a bhikkhu attaining the concentration of the place of limited consciousness.

『Kaundinya!』, how does a bhikkhu attain the concentration of neither perception nor non-perception? 『Kaundinya!』, if a bhikkhu has the thought of non-mind, he endures it thus: 『This thought of mine is suffering, is defilement, is a sore, is a boil, is not tranquility. If I can sever this thought of neither perception nor non-perception, then that is tranquility.』 If a bhikkhu can sever this thought of neither perception nor non-perception, it is called attaining the gate of liberation from thought. Why is this so? A bhikkhu who practices the Dharma thinks thus: 『If there is a thought of feeling, if there is a thought of consciousness, if there is a thought of contact, if there is emptiness, if there is consciousness, if there is neither perception nor non-perception, these thoughts are called coarse thoughts. If I now cultivate the samadhi of no-thought, then I can permanently sever these thoughts.』 Therefore, he views the place of neither perception nor non-perception as a place of tranquility, and having viewed it thus, he enters the concentration of neither perception nor non-perception.

If, having attained the concentration of neither perception nor non-perception, one is without love or greed and can break through ignorance, then having broken through ignorance, it is called attaining the fruit of Arhat. The first three concentrations are severed by two paths; the latter fourth concentration cannot ultimately be severed by worldly paths. Ordinary people, having left the place of neither perception nor non-perception, are without coarse afflictions, and also have ten dharmas, namely: one, feeling; two, thought; three, action; four, contact; five, contemplation; six, desire; seven, understanding; eight, mindfulness; nine, concentration; and ten, wisdom. What is feeling? It is feeling of consciousness. What is thought? It is thought of consciousness. What is action? It is the practice of Dharma. What is contact? It is mental contact. What is contemplation? It is contemplation of Dharma. What is desire? It is

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欲入出定。云何為解？所謂法解。云何爲念？所謂念三昧。云何為定？所謂心如法住。云何為慧？所謂慧根慧力，觀向四果行，乃至得阿羅漢果，觀于生滅及空三昧，觀於四大如四毒蛇。如是十法，第四空處具足而有，以其無有粗煩惱故，一切凡夫謂是涅槃。

「憍陳如！若有比丘修集聖道，厭離四禪及四空處，觀于滅定莊嚴之道，作是思惟：『諸出入息悉是無常，我若能斷出入息者，即是安樂。』是故一切諸行因緣悉滅，受滅乃至慧滅，覺觀滅故，陰入界滅、貪恚癡滅、一切心數法滅、一切非心數法亦滅，是名不與凡夫共法，非是世法是無學法。

「憍陳如！若須陀洹、斯陀含，終不能得如是滅定。若次第得須陀洹果，亦不能得，若須陀洹舍是身已，得阿羅漢果，亦不能得。若有具足八解脫者，是人能得。

「憍陳如！若使如來窮劫盡劫說是法目陀羅尼法乃能窮盡，是名法無礙智。憍陳如！如是法目陀羅尼者，不可思議。憍陳如！假使有人，能以兔毛渧數知海水渧，不能數知法目陀羅尼所有功德。若除如來欲說盡者無有是處，乃至一切娑婆世界微塵亦爾。」

爾時，世尊告金剛山童子言：「善男子！汝所持來法目陀羅尼，吾今所說頗有異不？」

「不也。世尊！」

「善男子

【現代漢語翻譯】 現代漢語譯本 想要進入或退出禪定，如何理解『解』（解脫）？所謂的『解』是指對法的理解。如何理解『念』？所謂的『念』是指專注於三昧（專注的狀態）。如何理解『定』？所謂的『定』是指心安住於法。如何理解『慧』？所謂的『慧』是指慧根和慧力，觀察趨向四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）的修行，乃至證得阿羅漢果，觀察生滅和空三昧（空性的禪定），觀察四大（地、水、火、風）如同四條毒蛇。這十種法，在第四空處（非想非非想處）圓滿具備，因為那裡沒有粗重的煩惱，所以一切凡夫都認為那是涅槃（解脫）。 『憍陳如（Kaundinya，佛陀的五比丘之一）！如果有比丘修習聖道，厭離四禪（色界四種禪定）和四空處（無色界四種禪定），觀察滅盡定（一種高級禪定）的莊嚴之道，這樣思惟：『一切出入息都是無常的，如果我能斷絕出入息，那就是安樂。』因此，一切諸行（有為法）的因緣都滅盡，受滅乃至慧滅，覺觀滅盡，陰（五蘊）、入（六入）、界（十八界）滅盡，貪嗔癡滅盡，一切心數法滅盡，一切非心數法也滅盡，這稱為不與凡夫共有的法，不是世俗的法，而是無學（阿羅漢）的法。 『憍陳如！須陀洹（Sotapanna，初果）、斯陀含（Sakadagami，二果）終究不能證得這樣的滅盡定。如果次第證得須陀洹果，也不能證得，如果須陀洹捨棄此身，證得阿羅漢果，也不能證得。如果有人具足八解脫（八種禪定解脫），這個人才能證得。 『憍陳如！如果如來（Tathagata，佛陀）窮盡劫數來說這個法目陀羅尼（Dharani，總持）法，才能說完，這稱為法無礙智（對法理解無障礙的智慧）。憍陳如！這樣的法目陀羅尼是不可思議的。憍陳如！假使有人，能用兔毛滴數來知道海水滴數，也不能數知法目陀羅尼所有的功德。如果不是如來想要說盡，沒有可能說盡，乃至一切娑婆世界（我們所處的世界）的微塵也是如此。』 這時，世尊（Bhagavan，佛陀）告訴金剛山童子說：『善男子！你所持來的法目陀羅尼，我今天所說的和它有不同嗎？』 『沒有，世尊！』 『善男子！』

【English Translation】 English version To enter or exit samadhi (meditative absorption), how is 『understanding』 (vimoksha) to be understood? The so-called 『understanding』 refers to the understanding of the Dharma. How is 『mindfulness』 to be understood? The so-called 『mindfulness』 refers to focusing on samadhi. How is 『samadhi』 to be understood? The so-called 『samadhi』 refers to the mind abiding in the Dharma. How is 『wisdom』 to be understood? The so-called 『wisdom』 refers to the roots and powers of wisdom, observing the practice towards the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), up to attaining the Arhat fruit, observing the arising and ceasing and the emptiness samadhi, observing the four great elements (earth, water, fire, wind) as four poisonous snakes. These ten dharmas are fully present in the fourth emptiness realm (Neither Perception nor Non-Perception), because there are no coarse afflictions there, so all ordinary beings consider it to be Nirvana (liberation). 『Kaundinya! If a bhikkhu (monk) cultivates the noble path, disliking the four dhyanas (meditative absorptions of the form realm) and the four emptiness realms (formless realms), observing the majestic path of cessation samadhi (a high level of meditative absorption), thinking thus: 『All in-breaths and out-breaths are impermanent, if I can cut off in-breaths and out-breaths, that is bliss.』 Therefore, the causes and conditions of all formations (conditioned phenomena) cease, feeling ceases up to wisdom ceases, perception and conception cease, the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) cease, greed, hatred, and delusion cease, all mental factors cease, and all non-mental factors also cease. This is called a dharma not shared with ordinary beings, not a worldly dharma, but a dharma of the non-learner (Arhat).』 『Kaundinya! A Sotapanna (stream-enterer) or Sakadagami (once-returner) can never attain such cessation samadhi. If one attains the Sotapanna fruit in sequence, one cannot attain it either. If a Sotapanna abandons this body and attains the Arhat fruit, one cannot attain it either. If someone possesses the eight liberations (eight meditative liberations), that person can attain it.』 『Kaundinya! If the Tathagata (Buddha) were to speak about this Dharma-mudra-dharani (a mnemonic device for remembering teachings) for countless eons, it would still not be exhausted. This is called unobstructed wisdom of the Dharma (wisdom without obstacles in understanding the Dharma). Kaundinya! Such a Dharma-mudra-dharani is inconceivable. Kaundinya! Suppose someone could know the number of drops of seawater by counting the drops with rabbit hair, they still could not know the merits of the Dharma-mudra-dharani. If the Tathagata did not want to speak of it completely, there is no way to speak of it completely, even the dust particles of the entire Saha world (the world we live in) are like that.』 At that time, the Bhagavan (Buddha) said to the youth of Vajra Mountain: 『Good man! Is the Dharma-mudra-dharani that you have brought different from what I have spoken today?』 『No, Bhagavan!』 『Good man!』

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！如是說不？」

「世尊！實如是說。」

「善男子！若有人能受持如是法，讀誦書寫廣為人說，當知是人常為一切人、天、龍、神、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等之所守護，一切四魔不能得其便，度煩惱河入八正道。」

金剛山童子言：「善哉，善哉！世尊！實如聖教。」

爾時，世尊告憍陳如：「若比丘、比丘尼、優婆塞、優婆夷，修行是法無能壞者，是名施光能凈寂靜，無有行處、無濁無動、無有舍宅、無少無多，名至處行、細行、堅行，能壞四魔及四魔眾、一切邪見，度生死河入智慧海，常為諸聖之所讚歎，得近如來所入之處。雖復未斷一切煩惱，亦得上身無上菩提、上色、上力、上辯、上念、上慧、上處；或得典領作四域王、若三二一；若作帝釋，乃至得作他化自在王；若作梵王；若復獲得菩提樹下金剛之床，梵音深遠其心平等，得大悲心得舍摩他，壞諸煩惱名無上尊。」

說是法時，舍利弗、目揵連等，於一坐處得阿羅漢果。

爾時，一切世人、諸天而讚歎言：「如來功德不可思議，無量眾生得須陀洹果、斯陀含果、阿那含果、阿羅漢果，發阿耨多羅三藐三菩提心。」

爾時，四天王及功德天白佛言：「世尊！隨是經典所流佈處，我當護其

【現代漢語翻譯】 現代漢語譯本 『是這樣說的嗎？』 『世尊！確實是這樣說的。』 『善男子！如果有人能夠受持這樣的法，讀誦、書寫並廣泛地為他人宣說，應當知道這個人常常被一切人、天（deva）、龍（nāga）、神（yakṣa）、阿修羅（asura）、乾闥婆（gandharva）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）等所守護，一切四魔（māra）都不能找到機會加害他，能夠度過煩惱之河，進入八正道（aṣṭāṅgamārga）。』 金剛山童子說：『太好了，太好了！世尊！確實如您聖教所說。』 這時，世尊告訴憍陳如（Kauṇḍinya）：『如果比丘（bhikkhu）、比丘尼（bhikkhunī）、優婆塞（upāsaka）、優婆夷（upāsikā）修行這個法，沒有人能夠破壞，這叫做施光，能夠清凈寂靜，沒有行處、沒有污濁、沒有動搖、沒有住所、沒有少也沒有多，名為到達之處的修行、細微的修行、堅固的修行，能夠摧毀四魔以及四魔的眷屬、一切邪見，度過生死之河，進入智慧之海，常常被諸聖者所讚歎，能夠接近如來所進入的境界。即使還沒有斷除一切煩惱，也能獲得上身的無上菩提（anuttarā-samyak-saṃbodhi）、上色、上力、上辯、上念、上慧、上處；或者能夠統領成為四域之王，或者三個、兩個、一個；或者成為帝釋（Indra），乃至成為他化自在天王（Paranirmitavaśavartin）；或者成為梵王（Brahmā）；或者獲得菩提樹下的金剛之床，梵音深遠，其心平等，獲得大悲心，得到奢摩他（śamatha），摧毀一切煩惱，名為無上尊。』 當宣說這個法的時候，舍利弗（Śāriputra）、目犍連（Maudgalyāyana）等，在同一個座位上證得阿羅漢果（arhat）。 這時，一切世人、諸天都讚歎說：『如來的功德不可思議，無量眾生證得須陀洹果（srotaāpanna）、斯陀含果（sakṛdāgāmin）、阿那含果（anāgāmin）、阿羅漢果，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。』 這時，四天王（caturmahārājika）及功德天（Śrīdevī）對佛說：『世尊！凡是這部經典流傳的地方，我們都應當守護那裡。』

【English Translation】 English version 'Is it so?' 'World-Honored One! It is indeed so.' 'Good man! If there is anyone who can receive and uphold such a Dharma, recite, write, and widely proclaim it to others, know that this person is always protected by all people, devas (gods), nāgas (dragons), yakṣas (spirits), asuras (demigods), gandharvas (celestial musicians), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), and others. All four māras (demons) cannot find an opportunity to harm them, and they can cross the river of afflictions and enter the Noble Eightfold Path (aṣṭāṅgamārga).' The Vajra Mountain Youth said, 'Excellent, excellent! World-Honored One! It is indeed as your holy teaching says.' At that time, the World-Honored One said to Kauṇḍinya, 'If a bhikkhu (monk), bhikkhunī (nun), upāsaka (male lay follower), or upāsikā (female lay follower) practices this Dharma, no one can destroy it. This is called giving light, which can purify and bring stillness. It has no place to go, no turbidity, no movement, no dwelling, neither little nor much. It is called the practice of reaching the destination, the subtle practice, the firm practice. It can destroy the four māras and their retinues, all wrong views, cross the river of birth and death, and enter the sea of wisdom. It is always praised by the sages and can approach the place where the Tathāgata enters. Even if one has not yet cut off all afflictions, one can also obtain the supreme Bodhi (anuttarā-samyak-saṃbodhi) of the upper body, superior form, superior strength, superior eloquence, superior mindfulness, superior wisdom, and superior place. Or one can become the king of the four regions, or three, two, or one; or become Indra (king of the gods), or even become the Paranirmitavaśavartin (king of the gods who control others' creations); or become Brahmā (the creator god); or obtain the Vajra seat under the Bodhi tree. The Brahma sound is profound, the mind is equal, one obtains great compassion, attains śamatha (calm abiding), destroys all afflictions, and is called the Supreme Honored One.' When this Dharma was being spoken, Śāriputra, Maudgalyāyana, and others, in the same seat, attained the fruit of Arhat (arhat). At that time, all the people of the world and the devas praised, saying, 'The merits of the Tathāgata are inconceivable. Countless beings have attained the fruit of Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), and Arhat, and have generated the mind of Anuttarā-samyak-saṃbodhi (supreme enlightenment).' At that time, the Four Heavenly Kings (caturmahārājika) and Śrīdevī (Goddess of Merit) said to the Buddha, 'World-Honored One! Wherever this scripture is circulated, we shall protect that place.'

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四部弟子，及其國土、城邑、村落、諸王、人民。」

大方等大集經卷第二十二

◎「阿(口*皮)/女　阿[(口皮)/女]阿(口*皮)/女　蘘那蛇沙吒(三)　摩訶摩呿(四)　摩訶咃娑婆娑(五)　樹喻低(六)　阿咃(七)　那[(口皮)/女]那咃禰(八)　佛阇啰𥿫(九)　安縷瀨𥿫(十)　阇羅迦咃(十一)　阿那耨得叉(十二)　滼復婆(十三)　那[(口皮)/女]𠻬(口*皮)/女　勒叉魯遮那(十五)　莎吒呿(口*皮)/女　陀羅尼茂阇(十七)　波啰伽啅(口*皮)/女　鞞那廁(十九)　婆那鞞哹(二十)　阿那迦咃(二十一)　栴茶咩修(二十二)　婆羅呿多(二十三)　修魯遮那(二十四)　魯遮那(口*皮)/女　魯遮蛇蘘[(口皮)/女][(口*皮)/女]斯(二十六)　莎訶(二十七)」

◎「勿力呵(一)　勿力呵(二)　勿力呵(三)　勿力呵(四)　阿[(口皮)/女]勿力呵(五)　薩𡖐勿力呵(六)　修[(口皮)/女]奢勿力呵(七)　那婆勿力呵(八)　修頗(口*皮)/女　阿能伽(十)　柢比叉(十一)　阇蛇私羅(十二)　

【現代漢語翻譯】 現代漢語譯本 『四部弟子』（指出家男女二眾和在家男女二眾），以及他們所居住的國土、城邑、村落，還有諸王和人民。

《大方等大集經》卷第二十二

『阿[(口皮)/女]』(一)，『阿[(口皮)/女]阿[(口皮)/女]』(二)，『蘘那蛇沙吒』(三)，『摩訶摩呿』(四)，『摩訶咃娑婆娑』(五)，『樹喻低』(六)，『阿咃』(七)，『那[(口皮)/女]那咃禰』(八)，『佛阇啰𥿫』(九)，『安縷瀨𥿫』(十)，『阇羅迦咃』(十一)，『阿那耨得叉』(十二)，『滼復婆』(十三)，『那[(口皮)/女]𠻬[(口皮)/女]』(十四)，『勒叉魯遮那』(十五)，『莎吒呿[(口皮)/女]』(十六)，『陀羅尼茂阇』(十七)，『波啰伽啅[(口皮)/女]』(十八)，『鞞那廁』(十九)，『婆那鞞哹』(二十)，『阿那迦咃』(二十一)，『栴茶咩修』(二十二)，『婆羅呿多』(二十三)，『修魯遮那』(二十四)，『魯遮那[(口皮)/女]』(二十五)，『魯遮蛇蘘[(口皮)/女][(口*皮)/女]斯』(二十六)，『莎訶』(二十七)。

『勿力呵』(一)，『勿力呵』(二)，『勿力呵』(三)，『勿力呵』(四)，『阿[(口皮)/女]勿力呵』(五)，『薩𡖐勿力呵』(六)，『修[(口皮)/女]奢勿力呵』(七)，『那婆勿力呵』(八)，『修頗[(口*皮)/女]』(九)，『阿能伽』(十)，『柢比叉』(十一)，『阇蛇私羅』(十二)。

【English Translation】 English version 'The fourfold disciples' (referring to the two groups of ordained men and women, and the two groups of lay men and women), and their countries, cities, villages, as well as the kings and people.

The Mahāvaipulya Mahāsaṃnipāta Sūtra, Volume 22

'A[(口皮)/女]'(1), 'A[(口皮)/女]A[(口皮)/女]'(2), 'Raṅgaṇāgaśāṭā'(3), 'Mahāmākhā'(4), 'Mahāthāsapāsā'(5), 'Vṛkṣayuti'(6), 'Ātha'(7), 'Nā[(口皮)/女]nāthāni'(8), 'Buddhavajraṃ'(9), 'Anuraseṃ'(10), 'Jālakātha'(11), 'Anānutekṣa'(12), 'Pūrṇabhava'(13), 'Nā[(口皮)/女]kṣa[(口皮)/女]'(14), 'Rakṣarucana'(15), 'Śāṭākhā[(口皮)/女]'(16), 'Dhāraṇīmuñca'(17), 'Parāgāṭa[(口皮)/女]'(18), 'Bhinācai'(19), 'Bhanābhiyu'(20), 'Anākātha'(21), 'Candrameṣu'(22), 'Bharākhata'(23), 'Śurucana'(24), 'Rucana[(口皮)/女]'(25), 'Rucanaraṅga[(口皮)/女][(口*皮)/女]si'(26), 'Svāhā'(27).

'Vṛkṣa'(1), 'Vṛkṣa'(2), 'Vṛkṣa'(3), 'Vṛkṣa'(4), 'A[(口皮)/女]vṛkṣa'(5), 'Sarvaṃvṛkṣa'(6), 'Śu[(口皮)/女]śavṛkṣa'(7), 'Nābhāvṛkṣa'(8), 'Suphā[(口*皮)/女]'(9), 'Ananga'(10), 'Dṛṣṭibhikṣa'(11), 'Jājasīra'(12).

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那[(口皮)/女]噢日*男　呿伽缽羅(十四)　那啰那讇(十五)　宿沙(十六)　翅奢私羅(十七)　阿[(口皮)/女]羅思羅(十八)　摩訶迫坻阇那(十九)　阿那閃陀羅(二十)　阿婆呿伽(二十一)　那猶多閃陀羅(二十二)　娑頗啰(二十三)　阿蘘伽伽(二十四)　那啰拏(二十五)　娑遮(二十六)　守留多竭婆侈那(二十七)　莎呵(二十八)」

◎「阇[(口皮)/女]摩(一)　阇[(口皮)/女]摩(二)　阇婆摩(三)　阿駒盧吒(四)　比[(口皮)/女]阇婆(五)　摩訶陀摩[(口皮)/女]呿(六)　阿啰阇(七)　珊菩陀(八)　蘘呿(口*皮)/女　阿啰阇[(口皮)/女](口*皮)/女　啰阇[(口皮)/女](口*皮)/女　阇坻叉蛇[(口皮)/女](口*皮)/女　摩醯阇[(口皮)/女]尼畔陀(十三)　比牟遮[(口皮)/女](口*皮)/女　那啰蛇拏[(口皮)/女](口*皮)/女　斫啾[(口皮)/女](口*皮)/女　輸盧多[(口皮)/女](口*皮)/女　輸盧多[(口*皮)/女]

【現代漢語翻譯】 現代漢語譯本： 『那[(口皮)/女]噢[日男]（十三），呿伽缽羅（十四），那啰那讇（十五），宿沙（十六），翅奢私羅（十七），阿[(口*皮)/女]羅思羅（十八），摩訶迫坻阇那（十九），阿那閃陀羅（二十），阿婆呿伽（二十一），那猶多閃陀羅（二十二），娑頗啰（二十三），阿蘘伽伽（二十四），那啰拏（二十五），娑遮（二十六），守留多竭婆侈那（二十七），莎呵（二十八）。』

『阇[(口皮)/女]摩（一），阇[(口皮)/女]摩（二），阇婆摩（三），阿駒盧吒（四），比[(口皮)/女]阇婆（五），摩訶陀摩[(口皮)/女]呿（六），阿啰阇（七），珊菩陀（八），蘘呿[(口皮)/女]（九），阿啰阇[(口皮)/女][(口皮)/女]（十），啰阇[(口皮)/女][(口皮)/女]（十一），阇坻叉蛇[(口皮)/女][(口皮)/女]（十二），摩醯阇[(口皮)/女]尼畔陀（十三），比牟遮[(口皮)/女][(口皮)/女]（十四），那啰蛇拏[(口皮)/女][(口皮)/女]（十五），斫啾[(口皮)/女][(口皮)/女]（十六），輸盧多[(口皮)/女][(口皮)/女]（十七），輸盧多[(口*皮)/女]』

【English Translation】 English version: 'Na [female-skin] oh [sun-male] (13), Khe-ga-ba-la (14), Na-la-na-chan (15), Su-sha (16), Chi-she-si-la (17), A [female-skin] la-si-la (18), Mo-he-po-chi-she-na (19), A-na-shan-tuo-la (20), A-po-khe-ga (21), Na-you-duo-shan-tuo-la (22), Suo-po-la (23), A-nang-ga-ga (24), Na-la-na (25), Suo-zhe (26), Shou-liu-duo-jie-po-chi-na (27), Suo-ha (28).'

'She [female-skin] mo (1), She [female-skin] mo (2), She-po-mo (3), A-ju-lu-cha (4), Bi [female-skin] she-po (5), Mo-he-tuo-mo [female-skin] khe (6), A-la-she (7), Shan-pu-tuo (8), Nang-khe [female-skin] (9), A-la-she [female-skin][female-skin] (10), La-she [female-skin][female-skin] (11), She-chi-cha-she [female-skin][female-skin] (12), Mo-xi-she [female-skin] ni-pan-tuo (13), Bi-mou-zhe [female-skin][female-skin] (14), Na-la-she-na [female-skin][female-skin] (15), Zhuo-jiu [female-skin][female-skin] (16), Shu-lu-duo [female-skin][female-skin] (17), Shu-lu-duo [female-skin]'

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(口*皮)/女　伽恨拏[(口皮)/女](口*皮)/女　嗜貺[(口皮)/女](口*皮)/女　迦蛇[(口皮)/女](口*皮)/女　質多[(口皮)/女](口*皮)/女　娑茂陀啰[(口皮)/女](口*皮)/女　䩯啰拏[(口皮)/女](口*皮)/女　叱那修留坻[(口*皮)/女](口*皮)/女　莎呵(二十六)」

◎「阿羅摩(一)　阿羅摩(二)　阿羅摩(三)　阇蛇啰阇(四)　字犁蛇啰阇(五)　伽阇哹(六)　[(口皮)/女]啰阇羅(七)　阿那遮(八)　阿呿莎啰(九)　呿伽莎阇那(十)　那烏呵(十一)　那啰蛇那烏呵(十二)　摩醯濕波羅遮摩(十三)　阿摩昵呵(十四)　阿蛇[(口皮)/女]利羅(十五)　斫啾遮摩(十六)　斫啾娑斫啾那(十七)　那[(口皮)/女]那[(口皮)/女]摩阇(十八)　阿[(口皮)/女]呿(口*皮)/女　車[(口皮)/女]那(口*皮)/女　呿伽禪縷(二十一)　娑啰旃陀啰(二十二)　摩醯濕波羅昵羅那(口*皮)/女　娑

【現代漢語翻譯】 現代漢語譯本 『(口皮)/女』(十八) 伽恨拏(Gahanā) 『(口皮)/女』『(口皮)/女』(十九) 嗜貺(Shìkuàng) 『(口皮)/女』『(口皮)/女』(二十) 迦蛇(Jiāshé) 『(口皮)/女』『(口皮)/女』(二十一) 質多(Zhìduō) 『(口皮)/女』『(口皮)/女』(二十二) 娑茂陀啰(Suōmàotuóluó) 『(口皮)/女』『(口皮)/女』(二十三) 䩯啰拏(Póluóná) 『(口皮)/女』『(口皮)/女』(二十四) 叱那修留坻(Chìnàxiūliúchí) 『(口皮)/女』『(口*皮)/女』(二十五) 莎呵(Suōhē)(二十六)

『阿羅摩(Āluómó)(一) 阿羅摩(Āluómó)(二) 阿羅摩(Āluómó)(三) 阇蛇啰阇(Shéshéluóshé)(四) 字犁蛇啰阇(Zìlíshéluóshé)(五) 伽阇哹(Qiéshéyú)(六) 『(口皮)/女』啰阇羅(Luóshéluó)(七) 阿那遮(Ānàzhē)(八) 阿呿莎啰(Āqùsuōluó)(九) 呿伽莎阇那(Qùqiésuōshénà)(十) 那烏呵(Nàwūhē)(十一) 那啰蛇那烏呵(Nàluóshénàwūhē)(十二) 摩醯濕波羅遮摩(Móxīshībōluózhēmó)(十三) 阿摩昵呵(Āmónìhē)(十四) 阿蛇『(口皮)/女』利羅(Āshélìluó)(十五) 斫啾遮摩(Zhuójiūzhēmó)(十六) 斫啾娑斫啾那(Zhuójiūsāzhuójiūnà)(十七) 那『(口皮)/女』那『(口皮)/女』摩阇(Nàluónàmóshé)(十八) 阿『(口皮)/女』呿『(口皮)/女』(Āluóqùluó)(十九) 車『(口皮)/女』那『(口皮)/女』(Chēluónàluó)(二十) 呿伽禪縷(Qùqiéchánlǚ)(二十一) 娑啰旃陀啰(Suōluózhāntuóluó)(二十二) 摩醯濕波羅昵羅那『(口*皮)/女』(Móxīshībōluónìluónàluó)(二十三) 娑

【English Translation】 English version '(口皮)/女'(18) Gahanā '(口皮)/女'' (口皮)/女'(19) Shìkuàng '(口皮)/女'' (口皮)/女'(20) Jiāshé '(口皮)/女'' (口皮)/女'(21) Zhìduō '(口皮)/女'' (口皮)/女'(22) Suōmàotuóluó '(口皮)/女'' (口皮)/女'(23) Póluóná '(口皮)/女'' (口皮)/女'(24) Chìnàxiūliúchí '(口皮)/女'' (口*皮)/女'(25) Suōhē (26)

'Āluómó'(1) 'Āluómó'(2) 'Āluómó'(3) 'Shéshéluóshé'(4) 'Zìlíshéluóshé'(5) 'Qiéshéyú'(6) 'Luóshéluó'(7) 'Ānàzhē'(8) 'Āqùsuōluó'(9) 'Qùqiésuōshénà'(10) 'Nàwūhē'(11) 'Nàluóshénàwūhē'(12) 'Móxīshībōluózhēmó'(13) 'Āmónìhē'(14) 'Āshélìluó'(15) 'Zhuójiūzhēmó'(16) 'Zhuójiūsāzhuójiūnà'(17) 'Nàluónàmóshé'(18) 'Āluóqùluó'(19) 'Chēluónàluó'(20) 'Qùqiéchánlǚ'(21) 'Suōluózhāntuóluó'(22) 'Móxīshībōluónìluónàluó'(23) Sa

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檀摩叉蛇(二十四)　莎呵(二十五)」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十三

北涼天竺三藏曇無讖譯

虛空目分第十之二中世間目品第二

爾時，世尊即放眉間白毫相光，悉蔽十方諸佛世界日月星宿、珠火燈明所照之處，一切石山諸惡刺棘為不復現。十方無量恒河沙等世界眾生見是光已，各各系念思惟善事。其中諸佛見是光已，各告己眾而作是言：「善男子！過於無量恒河沙世界，彼有世界名曰娑婆，具足五滓。有佛出世，號釋迦牟尼如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。無量世界無量菩薩、無量聲聞，悉集彼土坐彼佛前，彼佛即為宣說法行法目陀羅尼門。為諸聲聞，說法行已放大光明，將欲演說凈目法門陀羅尼法。為中乘者得緣覺果，為諸菩薩莊嚴成就阿耨多羅三藐三菩提，具足十地如來十八不共之法，轉不退輪壞三惡趣，令修八聖得無上果。」

爾時，十方恒河沙等世界諸眾聞是語已，各各白佛言：「世尊！我欲往彼娑婆世界至說法處，聽受如是凈目法門。」爾時，無量諸菩薩眾，悉共來詣娑婆世界，到于佛所頭面禮拜卻坐一面。

時此世界無量梵天，往至佛所供養恭敬卻

【現代漢語翻譯】 現代漢語譯本 『檀摩叉蛇(Dhanmaksha，意為正法之眼) 莎呵(Svaha，意為成就)』 《大方等大集經》卷第二十三 北涼天竺三藏曇無讖譯 虛空目分第十之二中世間目品第二 那時，世尊即從眉間放出白毫相光，完全遮蔽了十方諸佛世界中日月星辰、珠寶火焰燈光所照耀之處，一切石山和各種惡刺荊棘都隱沒不見。十方無量恒河沙數的世界眾生見到這光明后，各自專心憶念思惟善事。其中諸佛見到這光明后，各自告訴自己的眷屬說：『善男子！在經過無量恒河沙數的世界之外，有一個世界名為娑婆（Saha，意為堪忍），充滿了五濁。有一佛出世，號為釋迦牟尼（Sakyamuni）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。無量世界的無量菩薩、無量聲聞，都聚集到那個世界，坐在那位佛前，那位佛將為他們宣說修行法門和法目陀羅尼（Dharani，意為總持）之門。為諸聲聞說法行后，將要放出大光明，將要演說凈目法門陀羅尼法。為中乘者得到緣覺果位，為諸菩薩莊嚴成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），具足十地如來十八不共之法，轉不退轉法輪，摧毀三惡道，令修行八聖道者得到無上果位。』 那時，十方恒河沙數世界的諸位大眾聽到這些話后，各自向佛稟告說：『世尊！我們想要前往那個娑婆世界，到說法之處，聽受這樣的凈目法門。』那時，無量諸菩薩眾，都一同來到娑婆世界，到達佛所在之處，頂禮佛足，然後退坐一旁。 這時，這個世界無量的梵天（Brahma，意為清凈天），來到佛所在之處，供養恭敬，然後退坐一旁。

【English Translation】 English version 'Dhanmaksha (meaning 'eye of the Dharma') Svaha (meaning 'accomplishment').' The Great Vaipulya Mahasamghata Sutra, Volume 23 Translated by Tripitaka Master Dharmaraksha of Northern Liang, India Chapter Ten, Section Two: The Eye of Space, Second Section: The Eye of the World At that time, the World Honored One emitted a white light from the space between his eyebrows, completely obscuring the light of the sun, moon, stars, jewels, flames, and lamps in all the Buddha worlds of the ten directions. All the rocky mountains and thorny thickets disappeared. The countless beings in the worlds of the ten directions, as numerous as the sands of the Ganges, upon seeing this light, each focused their minds on contemplating virtuous deeds. The Buddhas in those worlds, upon seeing this light, each told their assemblies, saying: 'Good men! Beyond countless worlds as numerous as the sands of the Ganges, there is a world called Saha, filled with the five impurities. A Buddha has appeared in that world, named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. Countless Bodhisattvas and countless Sravakas from countless worlds have gathered in that land, sitting before that Buddha. That Buddha will expound the Dharma practices and the Dharani gate of the Eye of Dharma. After expounding the Dharma practices for the Sravakas, he will emit great light, intending to expound the Dharani of the Pure Eye Dharma. For those of the middle vehicle, he will enable them to attain the Pratyekabuddha fruit; for the Bodhisattvas, he will adorn and accomplish Anuttara-samyak-sambodhi, fulfilling the eighteen unique qualities of the Tathagata of the ten stages, turning the irreversible wheel of Dharma, destroying the three evil paths, and enabling those who cultivate the eight noble paths to attain the supreme fruit.' At that time, the beings in the worlds of the ten directions, as numerous as the sands of the Ganges, upon hearing these words, each said to their Buddha: 'World Honored One! We wish to go to that Saha world, to the place where the Dharma is being expounded, to hear and receive such a Pure Eye Dharma.' At that time, countless Bodhisattvas all came together to the Saha world, arrived at the place where the Buddha was, bowed their heads to the ground in reverence, and then sat to one side. At this time, countless Brahmas of this world came to the place where the Buddha was, made offerings and showed respect, and then sat to one side.

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坐一面。百億魔天、百億化自在天、百億兜率天、百億夜摩天、百億帝釋天、百億四天王天、百億日月天、百億自在天、百億閻羅王、百億地鬼、四百億阿修羅、四百億龍王，如是等眾悉向佛所，恭敬供養卻坐一面。無量沙門及婆羅門悉得神通，來向佛所恭敬供養卻坐一面。

諸世界中外道相師，見光明時，作是思惟：「如是光者，非是日月星宿之明，必是異光，如是不久七日並出，當焦四海須彌山王一切草木，其後欲界火災當出。」或復有言：「卻後不久必當雨毒害於一切。」或復有言：「卻後不久必當雨刀害諸人物，惡時將至誰能救之？」或復有言：「瞿曇沙門憐愍一切，唯是能救施其壽命。」爾時，一切無量眾生至心念佛；念已即見是大寶坊，以佛力故即至坊中。

爾時，波斯匿王以佛神力故亦見寶坊，以佛力故得到坊中。憂填耶那王、惡性王、輸頭檀王、摩醯陀王、修陀奢那王、頻婆娑羅王，如是等王亦因佛力得見寶坊，悉至坊中，供養禮拜，次第而坐，各作是念：「今此眾中有大仙人，有佛、世尊，此光因緣今當問誰？當問仙人？問佛可耶？」

爾時，須陀舍那王言：「我今有大婆羅門師，名曰電發，善知相法能解能說，是最可問。」電發聞已即作是言：「我所博覽一切相書都無此事，

【現代漢語翻譯】 現代漢語譯本：他們各自坐在一旁。百億魔天（欲界第六天，魔王所居）、百億化自在天（欲界第六天，能隨意變化）、百億兜率天（欲界第四天，彌勒菩薩所居）、百億夜摩天（欲界第三天）、百億帝釋天（欲界第二天，忉利天主）、百億四天王天（欲界第一天）、百億日月天（日月所居之天）、百億自在天（欲界第六天，與化自在天同）、百億閻羅王（地獄之主）、百億地鬼、四百億阿修羅（非天，好戰之神）、四百億龍王，像這樣的眾生都來到佛陀所在之處，恭敬供養後坐在一旁。無數的沙門（出家修行者）和婆羅門（印度教祭司）都獲得了神通，來到佛陀所在之處，恭敬供養後坐在一旁。 諸世界中的外道相師，看到光明時，這樣思索：『這樣的光，不是日月星辰的光明，必定是奇異的光芒。這樣下去不久，七個太陽將同時出現，會燒焦四海、須彌山王（佛教宇宙觀中的中心山）以及一切草木，之後欲界（佛教宇宙觀中的慾望界）將發生火災。』 有的人說：『不久之後必定會降下毒害一切的毒雨。』 有的人說：『不久之後必定會降下刀劍傷害眾生，災難將至，誰能救我們呢？』 有的人說：『瞿曇沙門（釋迦牟尼佛）憐憫一切眾生，只有他能救度，施予我們壽命。』 那時，一切無量的眾生都至誠地念佛；唸佛之後就看到了大寶坊（佛陀說法之處），因為佛陀的力量，他們立即到達了寶坊之中。 那時，波斯匿王（古印度憍薩羅國國王）因為佛陀的神力也看到了寶坊，因為佛陀的力量到達了寶坊之中。優填耶那王、惡性王、輸頭檀王、摩醯陀王、修陀奢那王、頻婆娑羅王，像這樣的國王也因為佛陀的力量看到了寶坊，都到達了寶坊之中，供養禮拜，依次坐下，各自心中想著：『現在這眾生之中有大仙人，有佛、世尊，這光明的原因現在應該問誰呢？應該問仙人？還是問佛陀呢？』 那時，須陀舍那王說：『我有一位偉大的婆羅門老師，名叫電發，他精通相法，能解釋能講述，是最適合詢問的人。』 電發聽到后立即說：『我所廣泛閱讀的一切相書都沒有記載過這樣的事情，』

【English Translation】 English version: They each sat to one side. Hundreds of billions of Mara Heavens (the sixth heaven of the desire realm, where the demon king resides), hundreds of billions of Paranirmitavasavartin Heavens (the sixth heaven of the desire realm, where beings can transform at will), hundreds of billions of Tusita Heavens (the fourth heaven of the desire realm, where Bodhisattva Maitreya resides), hundreds of billions of Yama Heavens (the third heaven of the desire realm), hundreds of billions of Sakra Heavens (the second heaven of the desire realm, the lord of Trayastrimsa Heaven), hundreds of billions of Four Heavenly Kings Heavens (the first heaven of the desire realm), hundreds of billions of Sun and Moon Heavens (the heavens where the sun and moon reside), hundreds of billions of Isvara Heavens (same as Paranirmitavasavartin Heaven), hundreds of billions of Yama Kings (lords of hell), hundreds of billions of earth ghosts, four hundred billion Asuras (non-gods, war-loving deities), four hundred billion Dragon Kings, all such beings came to where the Buddha was, respectfully made offerings, and sat to one side. Countless Sramanas (monastic practitioners) and Brahmins (Hindu priests) who had attained supernatural powers came to where the Buddha was, respectfully made offerings, and sat to one side. The externalist physiognomists in various worlds, upon seeing the light, thought thus: 'Such a light is not the light of the sun, moon, or stars; it must be an extraordinary light. If this continues, soon seven suns will appear simultaneously, scorching the four seas, Mount Sumeru (the central mountain in Buddhist cosmology), and all vegetation. After that, a fire disaster will occur in the desire realm (the realm of desire in Buddhist cosmology).' Some said: 'Soon, poisonous rain will surely fall, harming everything.' Some said: 'Soon, swords will surely fall, harming all beings. Calamity is approaching; who can save us?' Some said: 'The Sramana Gautama (Shakyamuni Buddha) has compassion for all beings; only he can save us and grant us life.' At that time, all the immeasurable beings sincerely recited the Buddha's name; after reciting, they saw the Great Jeweled Pavilion (the place where the Buddha teaches), and through the Buddha's power, they immediately arrived in the pavilion. At that time, King Prasenajit (king of Kosala in ancient India), through the Buddha's divine power, also saw the Jeweled Pavilion, and through the Buddha's power, he arrived in the pavilion. King Udayana, King Evil Nature, King Suddhodana, King Mahendra, King Sudarsana, and King Bimbisara, such kings also saw the Jeweled Pavilion through the Buddha's power, and they all arrived in the pavilion, made offerings, bowed in reverence, and sat down in order, each thinking in their hearts: 'Among these beings, there are great sages, there is the Buddha, the World Honored One. Who should we ask about the cause of this light? Should we ask the sages? Or should we ask the Buddha?' At that time, King Sudarsana said: 'I have a great Brahmin teacher named Electric Hair, who is proficient in physiognomy, able to explain and speak about it. He is the most suitable person to ask.' Upon hearing this, Electric Hair immediately said: 'In all the physiognomy books I have extensively read, there is no record of such a thing,'

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我實不能解此光瑞，閻浮提中一切相師其數五百悉不能解。」

爾時，頻婆娑羅王語諸王言：「汝何故狂？此大眾中有佛、世尊，號釋迦牟尼，具一切智，善知世間出世間相，了十二月善相之書，大悲憐愍一切眾生，實語正語，唯佛能說是光報應。」爾時，諸王及諸大眾一切宗仰，共白佛言：「世尊！唯愿如來為我等說十二月相書。」

佛言：「大王！今此大會不應宣說世間相書。」

頻婆娑羅王白佛言：「世尊！今此會中有諸眾生，不信如來所有功德，又不信是一切智人，唯愿破壞如是疑心而宣說之。是諸眾生若得聞已心生喜信，生信心已，乃可為說出世之道。如是眾生，亦當樂受易可調伏。」

佛言大王：「至心諦聽，我當說之。大王！往昔雪山有一仙人，名婆伽婆，食果草根修集慈心，而不能除諸煩惱結，不能調伏貪慾之心。時彼住處有一雌虎，即共行欲，虎便懷妊。日月已滿，至此人所產十二子。是時仙人心憐愍故，即取洗浴而哺養之，虎母心愛隨時乳養。爾時仙人各為立名：一名竭伽、二名跋伽婆、三名為虎、四名師子、五名擔重、六名婆羅墮阇、七名步行、八名婆羅奴、九名健食、十名惡性、十一名師子擔、十二名健行。

「是十二子年始七歲，食草根華果。是時父母俱

【現代漢語翻譯】 現代漢語譯本：'我實在無法理解這種光芒的祥瑞，閻浮提（Jambudvipa，指我們所居住的這個世界）中所有的五百位相師都無法解釋。' 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）對其他國王說：'你們為何如此慌亂？這大眾之中有佛陀、世尊，號為釋迦牟尼（Sakyamuni，佛教創始人），他具足一切智慧，善於瞭解世間和出世間的各種現象，通曉十二個月的吉兇之書，以大慈悲心憐憫一切眾生，所說真實不虛，只有佛陀才能解釋這種光芒的因果報應。' 當時，諸位國王和大眾都非常敬仰，一起對佛陀說：'世尊！我們懇請如來為我們講解十二個月的吉兇之書。' 佛陀說：'大王！現在這個法會不適合宣講世間的吉兇之書。' 頻婆娑羅王對佛陀說：'世尊！現在這個法會中有一些眾生，不相信如來所具有的功德，也不相信您是一切智者，懇請您爲了破除他們的疑心而宣講。這些眾生如果聽聞之後心生歡喜和信心，產生信心之後，才可以為他們宣講出世之道。這樣的眾生，也容易接受教誨，容易調伏。' 佛陀說：'大王！要專心諦聽，我將為你們講述。大王！過去在雪山有一位仙人，名叫婆伽婆（Bhagava，意為有福者），他以果實和草根為食，修習慈悲心，但不能消除各種煩惱的束縛，不能調伏貪慾之心。當時，他居住的地方有一隻雌虎，與他發生了性行為，雌虎因此懷孕。經過一段時間，雌虎在他的住處生下了十二個孩子。當時，仙人出於憐憫之心，給他們洗浴並餵養他們，虎母也愛護他們，隨時哺乳。當時，仙人為他們分別取了名字：第一個叫竭伽（Khadga，意為劍），第二個叫跋伽婆（Bhagava，意為有福者），第三個叫虎（Tiger），第四個叫師子（Lion），第五個叫擔重（Burden-bearer），第六個叫婆羅墮阇（Bharadvaja，古印度仙人），第七個叫步行（Walker），第八個叫婆羅奴（Bharanu，意為太陽），第九個叫健食（Strong-eater），第十個叫惡性（Evil-natured），第十一個叫師子擔（Lion-bearer），第十二個叫健行（Strong-walker）。' '這十二個孩子到了七歲，以草根、花和果實為食。當時，他們的父母都去世了。'

【English Translation】 English version: 'I truly cannot understand this auspicious light, and all five hundred fortune tellers in Jambudvipa (the world we inhabit) are unable to explain it.' At that time, King Bimbisara (King of Magadha in ancient India) said to the other kings, 'Why are you so agitated? Among this assembly, there is the Buddha, the World Honored One, named Sakyamuni (the founder of Buddhism), who possesses all wisdom, is skilled in understanding worldly and otherworldly phenomena, is knowledgeable about the book of auspicious signs for the twelve months, has great compassion for all living beings, speaks truthfully and correctly, and only the Buddha can explain the karmic consequences of this light.' At that time, the kings and the assembly all revered him greatly and together said to the Buddha, 'World Honored One! We beseech the Tathagata to explain to us the book of auspicious signs for the twelve months.' The Buddha said, 'Great King! This assembly is not the appropriate place to expound on the worldly book of auspicious signs.' King Bimbisara said to the Buddha, 'World Honored One! In this assembly, there are some beings who do not believe in the merits of the Tathagata, nor do they believe that you are all-knowing. We beseech you to expound on it in order to dispel their doubts. If these beings hear it and develop joy and faith, and after developing faith, then the path to liberation can be explained to them. Such beings will also be more receptive and easier to tame.' The Buddha said, 'Great King! Listen attentively, and I will tell you. Great King! In the past, there was a hermit in the Himalayas named Bhagava (meaning blessed one), who ate fruits and grass roots and cultivated compassion, but could not eliminate the bonds of afflictions, nor could he tame his desires. At that time, there was a female tiger living in his dwelling, who engaged in sexual intercourse with him, and the tiger became pregnant. After some time, the tiger gave birth to twelve children at his dwelling. At that time, the hermit, out of compassion, bathed and fed them, and the tiger mother also loved them and nursed them at all times. At that time, the hermit gave them names: the first was called Khadga (meaning sword), the second was called Bhagava (meaning blessed one), the third was called Tiger, the fourth was called Lion, the fifth was called Burden-bearer, the sixth was called Bharadvaja (an ancient Indian sage), the seventh was called Walker, the eighth was called Bharanu (meaning sun), the ninth was called Strong-eater, the tenth was called Evil-natured, the eleventh was called Lion-bearer, and the twelfth was called Strong-walker.' 'These twelve children, when they reached the age of seven, ate grass roots, flowers, and fruits. At that time, both of their parents had passed away.'

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時命終，時十二子心懷愁惱，仰天號哭：『如何一旦無所歸依？』時有樹神聞是聲已，作如是言：『諸童子且莫啼哭，有歸依處，所謂梵天憐愍眾生，汝等應當晝夜六時凈自洗浴，向于虛空至心禮拜求哀梵天。梵天當以無礙天耳聞汝等聲，聞已當來至汝住處，以憐愍故。來已當壞汝等癡闇施慧光明，得智慧已，一切諸天當供養汝，況世間人！』時十二子聞是語已，如教而行經十二年。然後梵天乃聞其聲，即來下至三十三天。

「爾時，帝釋見梵天來即前供養，既供養已，即復白言：『大士！欲何所至？』『憍尸迦！汝不見彼雪山之中十二仙耶？憍尸迦可共往彼。』時釋提桓因與無量天，相隨俱下至雪山中。時十二仙見梵天來，歡喜踴躍禮拜供養。

「時梵天王告十二童子：『汝等何故，十二年中精勤苦行供養於我？欲何所求？為求名聲、色力、財寶、聖道、智慧諸天身耶？』時竭伽仙白梵天言：『大士！我今不求如是等事，我欲求智慧，為眾生故。我等孤稚，少失覆蔭，自隨其心，無教告者。唯愿大士施我智慧，令我識知善惡等業，及了眾生善惡等業，亦知眾生、國土、城邑、剎利、婆羅門、毗舍、首陀、男女、大小善惡等相受苦樂事。諸王貪國無厭足者，興兵相伐衰盛等相，若我知已，當以方便教滅惡

【現代漢語翻譯】 現代漢語譯本：當他們壽命終結時，這十二個孩子心中充滿憂愁和煩惱，仰天痛哭：『我們一旦失去了依靠，該怎麼辦呢？』當時，有一位樹神聽到了他們的哭聲，就對他們說：『孩子們，不要哭泣，你們還有可以依靠的地方。所謂梵天（Brahma，印度教的創造之神）憐憫眾生，你們應當日夜六次沐浴凈身，面向天空，至誠禮拜，向梵天祈求。梵天會用他無礙的天耳聽到你們的聲音，聽到后就會來到你們居住的地方，因為憐憫你們的緣故。他來之後，會破除你們的愚癡黑暗，施予智慧光明。得到智慧后，一切諸天都會供養你們，更何況世間的人呢！』這十二個孩子聽了這話，就按照樹神所教導的去做，經過了十二年。然後，梵天才聽到了他們的聲音，立即降臨到三十三天（Trayastrimsa，佛教欲界六天中的第二天）。 當時，帝釋（Indra，佛教的護法神）看到梵天到來，立即上前供養。供養完畢后，帝釋又問：『大士！您要到哪裡去呢？』梵天回答說：『憍尸迦（Kausika，帝釋的別名）！你沒看到雪山中的那十二位仙人嗎？憍尸迦，我們可以一起去那裡。』當時，釋提桓因（Sakradevanam Indra，帝釋的另一個名字）和無數的天人一起，跟隨梵天降臨到雪山中。這十二位仙人看到梵天到來，歡喜雀躍，禮拜供養。 當時，梵天王告訴這十二個孩子：『你們為什麼十二年來如此精勤苦行地供養我？你們想要得到什麼呢？是想要名聲、美貌、力量、財富、聖道、智慧，還是諸天的身體呢？』當時，竭伽仙（Kargga，十二仙人之一）對梵天說：『大士！我們現在不求這些東西，我們想要得到智慧，爲了眾生的緣故。我們這些孤兒，從小就失去了庇護，只能隨心所欲，沒有人教導我們。只希望大士您能賜予我們智慧，讓我們能夠認識善惡等業，並且瞭解眾生的善惡等業，也知道眾生、國土、城邑、剎帝利（Ksatriya，印度種姓制度中的武士階層）、婆羅門（Brahmana，印度種姓制度中的祭司階層）、毗舍（Vaisya，印度種姓制度中的商人階層）、首陀（Sudra，印度種姓制度中的奴隸階層）、男女、大小的善惡等相，以及所受的苦樂之事。那些貪圖國土而不知滿足的國王，他們之間互相征戰，以及衰敗和興盛的種種現象。如果我們知道了這些，就應當用方便的方法來教導他們滅除惡行。』

【English Translation】 English version: When their lives were about to end, these twelve children were filled with sorrow and distress, crying out to the sky: 『What shall we do once we have no one to rely on?』 At that time, a tree spirit heard their cries and said to them: 『Children, do not weep, there is a place of refuge for you. The so-called Brahma (the Hindu god of creation) has compassion for all beings. You should bathe yourselves six times a day and night, and with sincere hearts, worship and pray to Brahma in the sky. Brahma will hear your voices with his unobstructed heavenly ears. Upon hearing, he will come to where you dwell, out of compassion for you. After he comes, he will destroy your darkness of ignorance and bestow upon you the light of wisdom. Once you have gained wisdom, all the gods will make offerings to you, let alone the people of the world!』 Upon hearing these words, the twelve children followed the tree spirit's instructions and did so for twelve years. Then, Brahma finally heard their voices and immediately descended to the Trayastrimsa Heaven (the second of the six heavens in the desire realm of Buddhism). At that time, Indra (the Buddhist guardian deity) saw Brahma arriving and immediately went forward to make offerings. After making offerings, Indra asked: 『Great One! Where are you going?』 Brahma replied: 『Kausika (another name for Indra)! Have you not seen the twelve sages in the snowy mountains? Kausika, we can go there together.』 At that time, Sakradevanam Indra (another name for Indra) and countless heavenly beings followed Brahma down to the snowy mountains. When the twelve sages saw Brahma arriving, they were overjoyed and made offerings to him. Then, King Brahma said to the twelve children: 『Why have you diligently practiced asceticism and made offerings to me for twelve years? What do you seek? Do you seek fame, beauty, strength, wealth, the holy path, wisdom, or the bodies of the gods?』 At that time, the sage Kargga (one of the twelve sages) said to Brahma: 『Great One! We do not seek such things. We seek wisdom, for the sake of all beings. We orphans lost our protection at a young age and can only follow our own hearts, with no one to guide us. We only hope that you, Great One, can bestow upon us wisdom, so that we may recognize good and evil deeds, and understand the good and evil deeds of all beings. We also wish to know the good and evil aspects of beings, countries, cities, Ksatriyas (the warrior class in the Indian caste system), Brahmanas (the priestly class in the Indian caste system), Vaisyas (the merchant class in the Indian caste system), Sudras (the servant class in the Indian caste system), men, women, young, and old, as well as the matters of suffering and joy they experience. We also wish to understand the kings who are greedy for land and never satisfied, their wars against each other, and the phenomena of decline and prosperity. If we know these things, we shall use skillful means to teach them to eliminate evil deeds.』

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相，令得受樂。』」

大方等大集經虛空目分中彌勒品第三

爾時，彌勒菩薩即于佛前，心念說偈，問于如來：

「非有途路，　　而有輪轉；　　如來亦不 　住一切道，　　非道見道，　　道見非道。」

佛言：「善男子！非道者即是不出不滅，不住非智，非智境界，非明非闇，非常非斷，非善非惡，非是色陰乃至識陰，是名實性，是名法性，名一切行，名真實際，是名非道，如是中道。諸佛如來轉於法輪，而不貪著如是諸道。若有眾生，道見非道、非道見道，如是眾生不能達于道與非道及知三道。如來悉能分別解說，及以斷道。

「善男子！如來、世尊于無道中而轉法輪，為壞眾生三種道故。何等三道？一、煩惱道；二者、苦道；三者、業道。業道者，所謂行有；煩惱道者，所謂無明愛取；苦道者，所謂識名色、六入、觸受生老死等。如是三道，何因緣有？觸緣故有。

「善男子！因眼見色而生愛心，愛心者即是無明，為愛造業即名為行，至心專念名之為識，識共色行是名名色，六處生貪是名六入，因入求受名之為觸，貪著心者即名為愛，求是等法名之為取，如是法生是名為有，次第不斷名之為生，次第斷故名之為死，生死因緣眾苦所逼名之為惱，乃至識法因緣生貪，亦復如

【現代漢語翻譯】 現代漢語譯本：『（他們）通過（這種）相，得以感受快樂。』

《大方等大集經·虛空目分》中《彌勒品》第三

那時，彌勒菩薩即在佛前，心中默唸偈語，向如來請問：

『沒有道路，卻有輪迴；如來也不 安住於一切道，非道見道，道見非道。』

佛說：『善男子！非道，即是不生不滅，不住于非智，非智的境界，非光明非黑暗，非常非斷，非善非惡，非是色陰乃至識陰，這稱為實性，稱為法性，稱為一切行，稱為真實際，這稱為非道，如此是中道。諸佛如來轉動法輪，而不貪著這些道。如果有眾生，道見非道、非道見道，這樣的眾生不能通達道與非道，也不能知曉三道。如來完全能夠分別解說，以及斷除道。

『善男子！如來、世尊在無道中轉動法輪，是爲了破除眾生的三種道。哪三種道？一、煩惱道；二者、苦道；三者、業道。業道，就是所謂的行有（karma leading to existence）；煩惱道，就是所謂的無明（ignorance）、愛（craving）、取（grasping）；苦道，就是所謂的識（consciousness）、名色（name and form）、六入（six sense bases）、觸（contact）、受（feeling）、生（birth）、老（aging）、死（death）等。這三種道，是什麼因緣產生的？因觸（contact）的緣故而產生。

『善男子！因為眼睛看見色而產生愛心，愛心就是無明，因為愛而造業就稱為行，至心專念稱為識，識與色行稱為名色，六處產生貪慾稱為六入，因為入而求受稱為觸，貪著心稱為愛，尋求這些法稱為取，這樣的法產生稱為有，次第不斷稱為生，次第斷絕稱為死，生死因緣眾苦所逼稱為惱，乃至識法因緣產生貪慾，也像這樣。』

【English Translation】 English version: 『(They) through (this) appearance, are able to experience happiness.』

The Third Chapter, Maitreya, in the Section on the Eye of Space of the Great Vaipulya Mahasamghata Sutra

At that time, Bodhisattva Maitreya, right before the Buddha, recited a verse in his mind, asking the Tathagata:

『There is no path, yet there is transmigration; the Tathagata also does not abide in all paths, seeing the path as non-path, and seeing the non-path as path.』

The Buddha said: 『Good man! The non-path is that which neither arises nor ceases, does not abide in non-wisdom, the realm of non-wisdom, neither light nor darkness, neither permanence nor annihilation, neither good nor evil, neither the skandha of form nor the skandha of consciousness. This is called the true nature, called the dharma nature, called all actions, called the true reality, this is called the non-path, thus is the middle way. The Buddhas and Tathagatas turn the Dharma wheel, without being attached to these paths. If there are sentient beings who see the path as non-path, and the non-path as path, such sentient beings cannot understand the path and the non-path, nor can they know the three paths. The Tathagata is fully capable of distinguishing and explaining, as well as cutting off the path.』

『Good man! The Tathagata, the World Honored One, turns the Dharma wheel in the non-path, in order to destroy the three paths of sentient beings. What are the three paths? First, the path of afflictions; second, the path of suffering; third, the path of karma. The path of karma is what is called karma leading to existence; the path of afflictions is what is called ignorance, craving, and grasping; the path of suffering is what is called consciousness, name and form, the six sense bases, contact, feeling, birth, aging, death, and so on. These three paths, what is the cause of their arising? They arise due to the condition of contact.』

『Good man! Because the eye sees form, love arises in the mind, and love is ignorance. Because of love, karma is created, which is called action. Focused mindfulness is called consciousness. Consciousness together with form and action is called name and form. The six places where greed arises are called the six sense bases. Because of entering, seeking feeling is called contact. Attachment in the mind is called craving. Seeking these dharmas is called grasping. The arising of such dharmas is called existence. The continuous sequence is called birth. The sequence being cut off is called death. The suffering caused by the conditions of birth and death is called affliction. Even the arising of greed due to the conditions of consciousness is also like this.』

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是。如是十二因緣，一人一念皆悉具足。

「出有三種：一者、因出；二者、初出；三者、道出。若有比丘修行法行，觀察所有愛心相貌。比丘當觀，若有愛心即是無明，無明之體能出二過：一者、出行；二者、出識。識亦有二：一者、出名；二者、出色。名色亦二：一者、無住；二、住六入。六入亦二：一、不厭欲；二、能生觸。觸亦有二：一、生受心；二者、求受。受亦有二：一、受苦樂；二、生貪愛。愛亦有二：一者、繫縛堅固；二者、求取。取亦有二：一者、貪心；二者、求有。有亦有二：一者、樂住；二、生因緣。生亦有二：一者、生老；二者、苦緣。老亦有二：一、壞壯色；二、作死因。死亦有二：一、壞壽命；二、愛別離，是名出因。

「云何初出？若有比丘修集法行，觀如是法亦出亦滅，是名初出。」

爾時，世尊告憍陳如：「云何道出？若比丘見道有二種：一者、行行；二者、慧行。憍陳如！汝頗知是行行慧行耶？」

憍陳如言：「未知。世尊！唯愿如來為觀十二因緣比丘得大智慧壞諸煩惱，分別解說，比丘聞已當具受持。」

爾時，世尊告寶幢童子：「善男子！汝頗能知息出入不？」

「不也。世尊！」

「善男子！法行比丘先觀無明乃至老死。云

【現代漢語翻譯】 現代漢語譯本：是的。這十二因緣，在一個人的一念之間都完全具備。

『出』有三種：第一種是因出；第二種是初出；第三種是道出。如果有比丘修行佛法，觀察所有愛心的相貌。比丘應當觀察，如果有愛心，那就是無明（avidyā，對實相的無知），無明的本體能產生兩種過失：第一是出行（saṃskāra，意志行為）；第二是出識（vijñāna，意識）。識也有兩種：第一是出名（nāma，精神現象）；第二是出色（rūpa，物質現象）。名色也有兩種：第一是無住（不穩定的狀態）；第二是住六入（ṣaḍāyatana，六根）。六入也有兩種：第一是不厭欲（對慾望不滿足）；第二是能生觸（sparśa，感官接觸）。觸也有兩種：第一是生受心（vedanā，感受）；第二是求受（渴望感受）。受也有兩種：第一是感受苦樂；第二是生貪愛（tṛṣṇā，渴愛）。愛也有兩種：第一是繫縛堅固（牢固的束縛）；第二是求取（upādāna，執取）。取也有兩種：第一是貪心；第二是求有（bhava，存在）。有也有兩種：第一是樂住（喜歡存在）；第二是生因緣（導致出生的因緣）。生也有兩種：第一是生老（jāti，出生和衰老）；第二是苦緣（導致痛苦的因緣）。老也有兩種：第一是壞壯色（破壞強壯的身體）；第二是作死因（導致死亡的原因）。死也有兩種：第一是壞壽命（破壞生命）；第二是愛別離（與所愛分離），這叫做出因。

『什麼是初出？』如果有比丘修習佛法，觀察這些法既生起也滅去，這叫做初出。

那時，世尊告訴憍陳如（Kauṇḍinya，五比丘之一）說：『什麼是道出？如果比丘見到道有兩種：第一是行行（實踐的修行）；第二是慧行（智慧的修行）。憍陳如！你是否知道這行行和慧行呢？』

憍陳如說：『我不知道。世尊！唯愿如來爲了觀察十二因緣的比丘能夠獲得大智慧，破除各種煩惱，分別解說，比丘聽了之後應當全部接受並奉持。』

那時，世尊告訴寶幢童子說：『善男子！你是否能夠知道呼吸的出入呢？』

『不能。世尊！』

『善男子！修行佛法的比丘先觀察無明乃至老死。』

【English Translation】 English version: Yes. These twelve links of dependent origination are fully present in a single thought of a person.

There are three kinds of 『arising』: first, arising from cause; second, initial arising; and third, arising from the path. If a bhikkhu practices the Dharma, observing the characteristics of all forms of craving, the bhikkhu should observe that if there is craving, it is ignorance (avidyā), and the essence of ignorance can produce two faults: first, volitional formations (saṃskāra); and second, consciousness (vijñāna). Consciousness also has two aspects: first, name (nāma); and second, form (rūpa). Name and form also have two aspects: first, non-abiding; and second, abiding in the six sense bases (ṣaḍāyatana). The six sense bases also have two aspects: first, not being averse to desire; and second, being able to generate contact (sparśa). Contact also has two aspects: first, generating feeling (vedanā); and second, seeking feeling. Feeling also has two aspects: first, experiencing pleasure and pain; and second, generating craving (tṛṣṇā). Craving also has two aspects: first, being firmly bound; and second, grasping (upādāna). Grasping also has two aspects: first, greed; and second, seeking existence (bhava). Existence also has two aspects: first, delighting in existence; and second, the conditions for birth. Birth also has two aspects: first, birth and aging (jāti); and second, the conditions for suffering. Aging also has two aspects: first, the destruction of youthful vigor; and second, the cause of death. Death also has two aspects: first, the destruction of life; and second, separation from loved ones. This is called arising from cause.

『What is initial arising?』 If a bhikkhu practices the Dharma, observing that these phenomena both arise and cease, this is called initial arising.

At that time, the World Honored One said to Kauṇḍinya (one of the first five disciples): 『What is arising from the path? If a bhikkhu sees that the path has two aspects: first, practice; and second, wisdom. Kauṇḍinya! Do you know these practices and wisdom?』

Kauṇḍinya said: 『I do not know. World Honored One! May the Tathagata, for the sake of bhikkhus who contemplate the twelve links of dependent origination, explain in detail so that they may gain great wisdom, destroy all afflictions, and fully accept and uphold it after hearing.』

At that time, the World Honored One said to the youth, Banner of Jewels: 『Good man! Are you able to know the in-breath and out-breath?』

『No, World Honored One!』

『Good man! A bhikkhu who practices the Dharma first observes ignorance up to old age and death.』

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何名為觀于無明？先觀中陰，于父母所生貪愛心，愛因緣故四大和合，精血二渧合成一渧，大如豆子名歌羅羅。是歌羅羅有三事：一命、二識、三暖。過去世中業緣果報，無有作者及以受者，初息出入是名無明。歌羅羅時氣息入出，有二種道：所謂隨母氣息上下、七日一變。息入出者名為壽命，是名風道；不臭不爛，是名為暖；是中心意，名之為識。

「善男子！若有欲得辟支佛果，當觀如是十二因緣，后觀三受因緣：五陰、十二入、十八界。云何為觀？隨於念心觀息出息入，觀于內身面板肌肉筋骨髓腦如空中雲。是身中風亦復如是，有風能上，有風能下，有風能滿，有風能焦，有能增長，是故息之出入名為身行；以出入息從覺觀生，故名意行；和合出聲名為口行。以如是等三行因緣，故有識生。識因緣故則有四陰及以色陰，故名名色。五陰因緣行六處，故名六入。情塵相對故名為觸。觸因緣故念色至念法，是名為受。貪著於色乃至於法，是名為愛。愛因緣故四方求覓，故名為取。取因緣故受於後身，故名為有。有因緣故有生老死種種諸苦。是名五陰、十二入、十八界，十二因緣之大樹也。

「是故緣出入息，能生一切諸苦煩惱，是故凡夫生時，亦為煩惱繫縛，死時亦爾；終不能得身心自在，不得三昧，

【現代漢語翻譯】 現代漢語譯本：什麼是觀察無明？首先觀察中陰身，對於父母所生的貪愛之心，因為愛慾的因緣，四大和合，精血二滴合成一滴，大如豆子，名為歌羅羅（受精卵）。這個歌羅羅有三件事：一是命，二是識，三是暖。過去世中的業緣果報，沒有作者也沒有受者，最初的呼吸出入就叫做無明。歌羅羅時期氣息出入，有兩種途徑：一是隨著母親的氣息上下，七天一變。氣息出入叫做壽命，這叫做風道；不臭不爛，叫做暖；這中心的意念，叫做識。 善男子！如果有人想要得到辟支佛果（獨覺），應當觀察這樣的十二因緣，然後觀察三受的因緣：五陰、十二入、十八界。如何觀察呢？隨著念頭觀察呼吸的出入，觀察身體內部的面板、肌肉、筋骨、骨髓、大腦，如同空中的云。身體中的風也是這樣，有風能向上，有風能向下，有風能充滿，有風能焦灼，有風能增長，所以呼吸的出入叫做身行；因為呼吸的出入從覺觀產生，所以叫做意行；和合發出聲音叫做口行。因為這樣的三行因緣，所以有識產生。因為識的因緣，所以有四陰以及色陰，所以叫做名色。五陰的因緣產生六處，所以叫做六入。情塵相對叫做觸。因為觸的因緣，念色到念法，這叫做受。貪著於色乃至法，這叫做愛。因為愛的因緣，四處尋求，所以叫做取。因為取的因緣，承受後世的身體，所以叫做有。因為有的因緣，有生老死種種痛苦。這就是五陰、十二入、十八界，十二因緣的大樹。 所以，因為呼吸的出入，能產生一切痛苦煩惱，所以凡夫出生時，也被煩惱束縛，死時也是這樣；始終不能得到身心自在，不能得到三昧（禪定）。

【English Translation】 English version: What is meant by observing ignorance? First, observe the intermediate state (antarabhava), the craving arising from parents, due to the condition of love, the four great elements combine, two drops of sperm and blood unite into one drop, as large as a bean, called kalala (embryo). This kalala has three things: one is life, two is consciousness, and three is warmth. The karmic consequences of past lives, there is no doer nor receiver, the initial in and out breath is called ignorance. During the kalala stage, the breath goes in and out, there are two paths: one is following the mother's breath up and down, changing every seven days. The in and out breath is called life, this is called the wind path; not smelly or rotten, this is called warmth; the intention in the center, this is called consciousness. Good man! If one wishes to attain the fruit of a Pratyekabuddha (Solitary Buddha), one should observe these twelve links of dependent origination, then observe the conditions of the three feelings: the five aggregates, the twelve sense bases, and the eighteen realms. How to observe? Following the mind's thought, observe the in and out breath, observe the inner body's skin, muscles, tendons, bones, marrow, and brain, like clouds in the sky. The wind in the body is also like this, some wind can go up, some wind can go down, some wind can fill, some wind can scorch, some can grow, therefore the in and out breath is called bodily action; because the in and out breath arises from perception and observation, it is called mental action; the combined sound is called verbal action. Because of these three actions, consciousness arises. Because of the condition of consciousness, there are the four aggregates and the form aggregate, therefore it is called name and form. The condition of the five aggregates gives rise to the six sense bases, therefore it is called the six entrances. The interaction of feelings and objects is called contact. Because of the condition of contact, the thought of form leads to the thought of dharma, this is called feeling. Craving for form and even dharma, this is called love. Because of the condition of love, seeking in all directions, this is called grasping. Because of the condition of grasping, receiving a future body, this is called becoming. Because of the condition of becoming, there is birth, old age, death, and all kinds of suffering. This is the great tree of the five aggregates, the twelve sense bases, the eighteen realms, and the twelve links of dependent origination. Therefore, because of the in and out breath, all suffering and afflictions can arise, therefore when ordinary people are born, they are also bound by afflictions, and it is the same when they die; they can never attain freedom of body and mind, and cannot attain samadhi (meditative absorption).

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不盡諸漏。若有比丘觀入出息，如空中風無我我所，無有作者及以受者，從緣而生從緣而滅，無相無物無有覺觀；眾生風者亦復如是，共四大行，生歌羅羅九孔乃至九萬九千諸孔出入，無作無受，是風出入如是肉段，以是因緣故，有無明乃至老死眾苦聚集。

「善男子！譬如虛空無物無我，出入諸息、地水火風、壽命暖識、無明乃至生老病死，亦復如是。眾生顛倒，于非我中而橫見我，于如是等同虛空法，作陰界入想，一切凡夫因是顛倒，輪轉生死無有窮已。若法行比丘，觀是息冷則舉身冷，觀是息暖則舉身暖，是身爾時隨意隨風。若觀冷時不得禪定不入定聚，是人則墮冷地獄中。若觀暖時不得禪定不入定聚，是人則墮熱地獄中。若佛弟子修集法行，觀察出入息冷暖等時則得正道。法行比丘如實觀察無明乃至生老病死，心不顛倒，是名凈目陀羅尼也。善男子！汝若能受是陀羅尼，即是真實觀入出息。」

寶幢菩薩白佛言：「世尊！諸佛境界不可思議，非是聲聞緣覺所及。」

爾時，四天王白佛言：「世尊！隨是經典所流佈處，我等要當隨侍守護，所有惡事悉令消滅。」

大方等大集經虛空目分中四無量心品第四

爾時，頻婆娑羅王白佛言：「世尊！因諸聲聞辟支佛等修行法行，令閻浮

【現代漢語翻譯】 現代漢語譯本 不盡諸漏（煩惱）。如果有比丘觀察呼吸，就像空中的風一樣，沒有『我』和『我所』的概念，沒有創造者和接受者，一切都是因緣而生，因緣而滅，沒有具體的相狀，沒有實在的物體，也沒有覺察和觀想。眾生的呼吸也像這樣，與四大（地、水、火、風）共同執行，從歌羅羅（受精卵）的九個孔竅，乃至九萬九千個孔竅出入，沒有創造者，也沒有接受者。這種呼吸就像一塊肉段，因為這個因緣，產生了無明（對真理的無知），乃至老死等各種痛苦的聚集。 『善男子！』，譬如虛空沒有物體，沒有『我』，呼吸、地水火風、壽命、暖識、無明乃至生老病死，也都是如此。眾生顛倒，在非『我』的事物中妄見『我』，對於這些如同虛空一樣的法，產生陰（五蘊）、界（十八界）、入（十二入）的執著。一切凡夫因為這種顛倒，在生死輪迴中無休止地流轉。如果修習佛法的比丘，觀察到呼吸冷時，全身都會感到冷；觀察到呼吸暖時，全身都會感到暖，身體會隨著呼吸而變化。如果觀察冷時，不能進入禪定，不能進入定聚（禪定狀態），這個人就會墮入寒冷的地獄。如果觀察暖時，不能進入禪定，不能進入定聚，這個人就會墮入炎熱的地獄。如果佛弟子修習佛法，觀察呼吸的冷暖等，就能獲得正道。修習佛法的比丘如實觀察無明乃至生老病死，心不顛倒，這稱為凈目陀羅尼（清凈之眼的咒語）。『善男子！』，如果你能接受這個陀羅尼，就是真正地觀察呼吸。』 寶幢菩薩（菩薩名）對佛說：『世尊！諸佛的境界不可思議，不是聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）所能達到的。』 這時，四天王（佛教護法神）對佛說：『世尊！凡是這部經典流傳的地方，我們都要隨侍守護，讓一切惡事都消滅。』 《大方等大集經》虛空目分中四無量心品第四 這時，頻婆娑羅王（古印度國王）對佛說：『世尊！因為聲聞、辟支佛（獨覺）等修行佛法，使得閻浮

【English Translation】 English version The outflows (kleshas) are not exhausted. If a Bhikshu observes the in-breath and out-breath, like the wind in the sky, without the concept of 'I' or 'mine,' without a creator or receiver, arising from conditions and ceasing from conditions, without form, without substance, and without perception or contemplation; the breath of sentient beings is also like this, moving with the four great elements (earth, water, fire, wind), entering and exiting from the nine orifices of the kalala (embryo), even up to ninety-nine thousand orifices, without a creator or receiver. This breath is like a piece of flesh, and because of this condition, ignorance (avidya) arises, leading to the accumulation of suffering such as old age and death. 'Good man!' It is like the void, without substance and without 'I'; the in-breath and out-breath, earth, water, fire, wind, life, warmth, consciousness, ignorance, and even birth, old age, sickness, and death are also like this. Sentient beings are inverted, falsely seeing 'I' in what is not 'I,' and they cling to the aggregates (skandhas), realms (dhatus), and sense bases (ayatanas) in these phenomena that are like the void. All ordinary beings, because of this inversion, endlessly revolve in the cycle of birth and death. If a Bhikshu who practices the Dharma observes that the breath is cold, the whole body feels cold; if he observes that the breath is warm, the whole body feels warm, and the body changes with the breath. If, when observing coldness, he cannot enter samadhi (meditative absorption) and cannot enter the state of samadhi, that person will fall into the cold hell. If, when observing warmth, he cannot enter samadhi and cannot enter the state of samadhi, that person will fall into the hot hell. If a disciple of the Buddha cultivates the Dharma and observes the coldness and warmth of the in-breath and out-breath, he will attain the right path. A Bhikshu who practices the Dharma observes ignorance and even birth, old age, and death as they truly are, without inversion of mind; this is called the Pure Eye Dharani (a mantra for the pure eye). 'Good man!' If you can receive this dharani, you are truly observing the in-breath and out-breath.' Bodhisattva Ratnaketu (name of a Bodhisattva) said to the Buddha, 'World Honored One! The realm of the Buddhas is inconceivable, not attainable by Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own).' At that time, the Four Heavenly Kings (Buddhist guardian deities) said to the Buddha, 'World Honored One! Wherever this sutra is propagated, we will attend and protect it, and cause all evil to be extinguished.' The Fourth Chapter on the Four Immeasurables in the Section on the Eye of the Void of the Mahavaipulya Mahasamghata Sutra At that time, King Bimbisara (an ancient Indian king) said to the Buddha, 'World Honored One! Because Sravakas, Pratyekabuddhas, and others practice the Dharma, it causes Jambudvipa

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提無有疾疫饑饉惡事。世尊！菩薩摩訶薩修四無量心，若有四姓供養恭敬，得幾所福？」

佛告大王：「若有菩薩修四無量，隨所住國具八上事：一者、其土人民供養父母、增長慚愧，恭敬沙門諸婆羅門耆舊有德，受持禁戒。大王！若諸國土有諸菩薩修四無量，其土人民，則能成就如是初事。複次，大王！若有菩薩修四無量，隨所住國其土人民，修集慈心遠離殺害，其心調柔無有濁心瞋恚之心，平等無二，是名為二。複次，大王！若有菩薩修四無量，隨所住國其土人民，不貪財寶，樂為惠施，呵責盜竊，是名為三。複次，大王！若有菩薩修四無量，隨所住國，其土人民自足妻色，遠離非法，呵責欲心，是名為四。複次，大王！若有菩薩修四無量，隨所住國其土人民，真語實語、無破壞語，常修善語，是名為五。複次，大王！若有菩薩修四無量，隨所住國，其土人民無有嫉妒濁惡之心，是名為六。複次，大王！若有菩薩修四無量，隨所住國其土人民，正見不謬無有邪見，是名為七。複次，大王！若有菩薩修四無量，隨所住國其土人民，一切供養恭敬三寶，遠離惡見，是名為八。大王！若有菩薩修四無量，隨所住國其土人民，具足如是八種功德。

「大王！若有菩薩修四無量，隨所住國，其土無有八怖畏事。

【現代漢語翻譯】 現代漢語譯本：提問：『世尊！如果菩薩摩訶薩（偉大的菩薩）修習四無量心，如果有四種姓的人供養恭敬他們，會得到多少福報？』 佛陀告訴國王：『如果有菩薩修習四無量心，他們所居住的國家會具備八種殊勝的事情：第一，那個國家的人民會供養父母，增長慚愧之心，恭敬沙門（出家修行者）、婆羅門（祭司）以及年長有德之人，並受持戒律。大王！如果各個國家有菩薩修習四無量心，那個國家的人民就能成就這樣的第一件事。其次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會修習慈心，遠離殺害，內心調柔，沒有污濁和嗔恚之心，平等無二，這稱為第二件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民不會貪戀財寶，樂於佈施，呵斥偷盜行為，這稱為第三件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會滿足於自己的妻子，遠離非法性行為，呵斥淫慾之心，這稱為第四件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會說真話實話，不說破壞離間的話，常常修習善語，這稱為第五件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民沒有嫉妒和污濁的噁心，這稱為第六件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民具有正見，不犯錯誤，沒有邪見，這稱為第七件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會供養恭敬三寶（佛、法、僧），遠離惡見，這稱為第八件事。大王！如果有菩薩修習四無量心，他們所居住的國家的人民會具備這八種功德。』 『大王！如果有菩薩修習四無量心，他們所居住的國家就不會有八種恐懼的事情。』

【English Translation】 English version: 'Question: 'World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) cultivates the Four Immeasurable Minds, and if people of the four castes make offerings and show respect to them, how much merit will they obtain?' The Buddha told the king: 'If a Bodhisattva cultivates the Four Immeasurable Minds, the country where they reside will possess eight excellent qualities: First, the people of that country will support their parents, increase their sense of shame and remorse, respect the Shramanas (ascetics), Brahmins (priests), and the elderly and virtuous, and uphold the precepts. Great King! If in any country there are Bodhisattvas who cultivate the Four Immeasurable Minds, the people of that country will be able to achieve this first quality. Secondly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will cultivate loving-kindness, refrain from killing, have gentle hearts, be free from defilement and anger, and be equal and non-dual, this is called the second quality. Thirdly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will not be greedy for wealth, will be happy to give, and will condemn theft, this is called the third quality. Fourthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will be content with their own wives, refrain from unlawful sexual conduct, and condemn lustful desires, this is called the fourth quality. Fifthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will speak truthfully and honestly, will not speak divisive words, and will always cultivate good speech, this is called the fifth quality. Sixthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will be free from jealousy and defiled evil thoughts, this is called the sixth quality. Seventhly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will have right views, will not make mistakes, and will be free from wrong views, this is called the seventh quality. Eighthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will make offerings and show respect to the Three Jewels (Buddha, Dharma, Sangha), and will be free from evil views, this is called the eighth quality. Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will possess these eight merits.' 'Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the country where they reside will be free from eight fearsome things.'

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何等為八？一者、無內外軍畏；二者、無諸惡鬼畏；三者、無惡星宿畏；四者、無諸惡病畏；五者、無諸惡獸畏；六者、無諸惡賊畏；七者、無諸旱澇畏；八者、無諸谷難畏。大王！若有菩薩修四無量，隨所住國，其土無有如是八畏。

「大王！若有菩薩修四無量，隨所住國，其土具足八大丈夫。何等為八？一者、有諸眾生已於過去無量佛所，深種善根，如是之人樂生其土。二者、復有眾生已於過去無量世中，修戒多聞，如是之人樂生其土。三者、復有眾生已於過去無量世中，供養父母、師長、和上、耆舊有德，如是之人樂生其土。四者、復有眾生已於過去無量世中，成就天業，當受天身，故轉天身來生其土。五者、復有眾生能壞一切三惡道業，如是之人樂生其土。六者、復有眾生具聲聞乘，如是之人樂生其土。七者、復有眾生樂緣覺乘，如是之人來生其土。八者、復有眾生，已於過去無量世中，修六波羅蜜，如是之人樂生其土。大王！若有菩薩修四無量，隨所住國，其土具足如是八人。

「大王！若有菩薩修四無量，隨所住國，其地具足上地水味、無上法味、眾生之味，一切眾生心相親愛，如是眾生舍是身已復生天上，乃至鳥獸亦復如是。大王！譬如一筐盛四種香：一者、沉水；二者、多伽羅；三者、

【現代漢語翻譯】 現代漢語譯本 什麼是八種畏懼？第一，沒有來自內部和外部軍隊的恐懼；第二，沒有來自各種惡鬼的恐懼；第三，沒有來自惡星宿的恐懼；第四，沒有來自各種惡病的恐懼；第五，沒有來自各種惡獸的恐懼；第六，沒有來自各種惡賊的恐懼；第七，沒有來自旱澇災害的恐懼；第八，沒有來自穀物歉收的恐懼。大王！如果有菩薩修習四無量心（慈、悲、喜、舍），那麼他所居住的國家就不會有這八種畏懼。 大王！如果有菩薩修習四無量心，那麼他所居住的國家會具備八種大丈夫。什麼是八種大丈夫？第一，有些眾生在過去無量的佛陀那裡，已經深深種下了善根，這樣的人樂於往生到那個國土。第二，有些眾生在過去無量的世中，修持戒律，廣聞佛法，這樣的人樂於往生到那個國土。第三，有些眾生在過去無量的世中，供養父母、師長、和尚（僧團的領導者）、耆舊（年長而有德行的人），這樣的人樂於往生到那個國土。第四，有些眾生在過去無量的世中，成就了天業，本應受生天身，但爲了利益眾生而轉生到那個國土。第五，有些眾生能夠摧毀一切三惡道（地獄、餓鬼、畜生）的業力，這樣的人樂於往生到那個國土。第六，有些眾生具足聲聞乘（小乘佛教）的修行，這樣的人樂於往生到那個國土。第七，有些眾生樂於修習緣覺乘（中乘佛教），這樣的人會往生到那個國土。第八，有些眾生在過去無量的世中，修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），這樣的人樂於往生到那個國土。大王！如果有菩薩修習四無量心，那麼他所居住的國家會具備這八種人。 大王！如果有菩薩修習四無量心，那麼他所居住的土地會具備上等土地的滋味、無上佛法的滋味、以及眾生和合的滋味，一切眾生彼此心生愛意，這樣的眾生捨棄此身之後會往生天上，乃至鳥獸也是如此。大王！譬如一個竹筐盛放四種香：第一，沉水香；第二，多伽羅香（一種香木）；第三，

【English Translation】 English version What are the eight fears? First, there is no fear of internal or external armies; second, there is no fear of various evil ghosts; third, there is no fear of evil stars; fourth, there is no fear of various evil diseases; fifth, there is no fear of various evil beasts; sixth, there is no fear of various evil thieves; seventh, there is no fear of droughts and floods; eighth, there is no fear of grain shortages. Great King! If a Bodhisattva cultivates the four immeasurables (loving-kindness, compassion, joy, and equanimity), then the country where he resides will not have these eight fears. Great King! If a Bodhisattva cultivates the four immeasurables, then the country where he resides will be endowed with eight great men. What are the eight great men? First, there are beings who, in the past, have deeply planted roots of goodness with countless Buddhas, and such people are happy to be born in that land. Second, there are beings who, in countless past lives, have cultivated precepts and learned much, and such people are happy to be born in that land. Third, there are beings who, in countless past lives, have made offerings to their parents, teachers, Sangha leaders (monk leaders), and elders with virtue, and such people are happy to be born in that land. Fourth, there are beings who, in countless past lives, have achieved heavenly karma and should have been born in heavenly bodies, but they are reborn in that land to benefit sentient beings. Fifth, there are beings who can destroy all the karma of the three evil paths (hell, hungry ghosts, and animals), and such people are happy to be born in that land. Sixth, there are beings who possess the vehicle of Sravakas (Hinayana Buddhism), and such people are happy to be born in that land. Seventh, there are beings who are happy to cultivate the vehicle of Pratyekabuddhas (Middle Vehicle Buddhism), and such people will be born in that land. Eighth, there are beings who, in countless past lives, have cultivated the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and such people are happy to be born in that land. Great King! If a Bodhisattva cultivates the four immeasurables, then the country where he resides will be endowed with these eight kinds of people. Great King! If a Bodhisattva cultivates the four immeasurables, then the land where he resides will possess the taste of superior land, the taste of the supreme Dharma, and the taste of harmonious beings. All beings will have love for each other, and such beings, after abandoning this body, will be reborn in the heavens, and even birds and beasts will be the same. Great King! It is like a basket containing four kinds of incense: first, agarwood; second, tagara (a kind of fragrant wood); third,

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牛頭栴檀；四者、多摩羅葉，如是四香合有四兩。有四姓人，以四種衣置之筐中，經數日已各自赍去，而是四香銖兩不折，然是衣中各各有香。大王！若有菩薩修四無量，隨所住國其土人民，各各成就種種功德，而於菩薩無所損減。」

爾時，頻婆娑羅王白佛言：「世尊！菩薩摩訶薩修四無量心不可思議。何以故？菩薩摩訶薩自身修集，能令無量無邊眾生得大利益。」

爾時，會中有一菩薩名曰凈光，告無勝菩薩言：「善男子！汝今已得無上利益。何以故？汝常修集四無量心。」

無勝菩薩言：「善男子！我今云何得大利益？如是法中無作無受、無覺無見無知、無此無彼。善男子！如人自言能畫虛空瓔珞莊嚴。雖有是言，真實不能。一切諸法亦復如是，無出無壞，無生無滅，無有處所，無有覺觀，凈三解脫無相無作無愿。如爾法界，無轉無散，無合無礙，無濁無邊，猶如虛空無有和合，無慾無性，無見無說。法性無數，無少無多，無有境界，無二無著，無量無色，無聲寂靜，無變無量，猶如虛空。無比無勝，無常無斷，難見難知，難可思惟，堅固無行，無有瞋恚，攝諸佛界，是名梵行，名四無量。如來修集，心無厭足，勤行精進，是名佛法，大信大念，大不放逸，至心不忘。

「若菩薩摩訶

【現代漢語翻譯】 現代漢語譯本：牛頭栴檀（一種珍貴的香木）；四者、多摩羅葉（一種香料植物的葉子），這四種香料合起來共有四兩。有四種姓的人，將四種不同的衣服放在筐子里，過了幾天後各自取走，而這四種香料的重量絲毫沒有減少，然而這些衣服中卻各自都沾染了香氣。大王！如果有菩薩修習四無量心，無論住在哪個國家，那個國家的人民都會各自成就各種功德，而對於菩薩本身沒有任何損減。 當時，頻婆娑羅王（古印度國王）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）修習四無量心真是不可思議。為什麼呢？因為菩薩摩訶薩自身修習，能夠使無量無邊的眾生得到巨大的利益。』 當時，會中有一位菩薩名叫凈光，告訴無勝菩薩說：『善男子！你現在已經獲得了無上的利益。為什麼呢？因為你常常修習四無量心。』 無勝菩薩說：『善男子！我怎麼能說獲得了巨大的利益呢？這樣的法中沒有造作也沒有承受，沒有感覺也沒有見解，沒有知覺，沒有此也沒有彼。善男子！就像有人說自己能用瓔珞來裝飾虛空一樣。雖然有這樣的說法，但實際上是不可能的。一切諸法也是如此，沒有出現也沒有壞滅，沒有生也沒有滅，沒有處所，沒有感覺和觀察，清凈的三解脫門是無相、無作、無愿的。就像法界一樣，沒有轉變也沒有消散，沒有聚合也沒有障礙，沒有渾濁也沒有邊際，就像虛空一樣沒有和合，沒有慾望也沒有自性，沒有見解也沒有言說。法性是無數的，沒有少也沒有多，沒有境界，沒有二元對立也沒有執著，無量無色，沒有聲音寂靜，沒有變化也沒有限量，就像虛空一樣。沒有可以比擬的也沒有可以超越的，沒有常也沒有斷，難以見到難以知曉，難以思量，堅固而沒有行為，沒有嗔恨，攝持一切佛的境界，這叫做梵行，叫做四無量心。如來修習，內心沒有厭倦，勤奮精進，這叫做佛法，大信大念，大不放逸，至誠不忘。 『如果菩薩摩訶薩』

【English Translation】 English version: 'Cow-head sandalwood (a precious fragrant wood); fourth, Tamala leaves (leaves of a fragrant plant), these four fragrances together weigh four liang. There were people of four castes who placed four kinds of clothing in a basket, and after a few days, each took their own away. The weight of the four fragrances did not decrease at all, yet each of the clothes was imbued with the fragrance. Great King! If a Bodhisattva cultivates the Four Immeasurables, no matter which country they reside in, the people of that country will each achieve various merits, and there will be no loss or reduction for the Bodhisattva themselves.' At that time, King Bimbisara (an ancient Indian king) said to the Buddha, 'World Honored One! The Bodhisattva Mahasattva (great Bodhisattva) cultivating the Four Immeasurables is truly inconceivable. Why is that? Because the Bodhisattva Mahasattva, through their own cultivation, can enable countless sentient beings to receive great benefits.' At that time, a Bodhisattva named Pure Light in the assembly said to the Unsurpassed Bodhisattva, 'Good man! You have now obtained the supreme benefit. Why is that? Because you constantly cultivate the Four Immeasurables.' The Unsurpassed Bodhisattva said, 'Good man! How can I say that I have obtained great benefit? In such a Dharma, there is no creation nor reception, no feeling nor view, no knowing, no this nor that. Good man! It is like someone saying they can adorn the void with jeweled ornaments. Although there is such a saying, it is not actually possible. All dharmas are also like this, without arising or destruction, without birth or death, without a place, without feeling or observation. The pure three liberations are without characteristics, without action, and without aspiration. Like the Dharma realm, there is no transformation nor dissipation, no union nor obstruction, no turbidity nor boundary, like the void without combination, without desire nor nature, without view nor speech. The nature of Dharma is countless, neither little nor much, without a realm, without duality nor attachment, immeasurable and without form, without sound and tranquil, without change and without limit, like the void. Incomparable and unsurpassed, without permanence nor cessation, difficult to see and difficult to know, difficult to contemplate, firm and without action, without anger, encompassing all Buddha realms, this is called Brahma conduct, called the Four Immeasurables. The Tathagata cultivates, the mind is without weariness, diligently practices with vigor, this is called the Buddha Dharma, great faith and great mindfulness, great non-negligence, with sincere heart and without forgetting.' 'If a Bodhisattva Mahasattva'

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薩修集如是四無量心，即是菩薩修行菩薩甚深法界。如是菩薩將欲近入無生法忍，行六波羅蜜護諸佛法，已近第三如法順忍，真見佛身。能摧魔眾及壞邪道，度生死河入大智海，通達一切諸佛境界，具足莊嚴諸佛功德。諸所有色種姓財物，勝諸眾生，次第當坐如來法座，具足一切三昧總持，不為一切聖人所輕。為諸緣覺之所讚歎，常為諸佛之所護念，能解一切國土眾生種種語言。于諸法中，不見受者及以施者，亦無說者及聽法者，無有作者及以受者，猶如虛空。」

凈光言：「善男子！是故我言，汝今成就無量功德。何以故？已於無量無邊世中勤修集故。善男子！若佛獲得十力無畏一切佛法，出家苦行逮成正覺，轉妙法輪示大神通入大涅槃，如是等事悉皆因修四無量心，如是即是四無量果。以是義故，諸善男子及善女人，應當修集四無量心。」說是法時，二萬衆生得隨慈忍，無量眾生具四無量心，一切大眾咸供養佛。

大方等大集經虛空目分中凈目品第五

爾時，有一菩薩童子名無勝意，長跪合掌白佛言：「世尊！慈無量心有何等相？有何等體？何等因緣？何等果報？云何具足？」

佛言：「善哉，善哉！善男子！能問如是甚深之義？」

爾時，如來即入三昧，其三昧名調伏眾生無所

【現代漢語翻譯】 現代漢語譯本 菩薩修習如此四無量心，便是修行菩薩甚深法界。這樣的菩薩將要接近進入無生法忍（對一切法不生不滅的領悟），修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）護持諸佛之法，已經接近第三如法順忍（對真理的順應和接受），真實見到佛身。能夠摧毀魔眾和破除邪道，度過生死之河進入大智慧之海，通達一切諸佛的境界，具足莊嚴諸佛的功德。所有色相、種姓、財富，都勝過一切眾生，將依次坐上如來法座，具足一切三昧（禪定）總持（記憶和理解），不被一切聖人所輕視。為諸緣覺（獨自覺悟者）所讚歎，常為諸佛所護念，能夠理解一切國土眾生的種種語言。在一切法中，不見受者和施者，也沒有說者和聽法者，沒有作者和受者，猶如虛空。 凈光菩薩說：『善男子！因此我說，你現在成就無量功德。為什麼呢？因為你已經在無量無邊的世界中勤奮修習積累的緣故。善男子！如果佛陀獲得十力（如實知是處非處力等十種力量）、無畏（無所畏懼的四種特質）和一切佛法，出家苦行最終成就正覺，轉動微妙法輪（佛法的教導），示現大神通，進入大涅槃（超越生死輪迴的境界），這些事情都是因為修習四無量心，這也就是四無量心的果報。因為這個道理，諸位善男子和善女人，應當修習四無量心。』說此法時，二萬衆生得到隨慈忍（隨順慈悲的忍耐），無量眾生具足四無量心，一切大眾都供養佛陀。 《大方等大集經》虛空目分中凈目品第五 這時，有一位菩薩童子名叫無勝意，長跪合掌對佛說：『世尊！慈無量心有什麼樣的相？有什麼樣的體？有什麼樣的因緣？有什麼樣的果報？如何才能具足？』 佛說：『善哉，善哉！善男子！你能夠問如此甚深的道理？』 這時，如來立即進入三昧（禪定），這個三昧的名字叫做調伏眾生無所

【English Translation】 English version A Bodhisattva who cultivates these four immeasurable minds is practicing the profound Dharma realm of a Bodhisattva. Such a Bodhisattva, about to approach the forbearance of non-origination (understanding that all dharmas neither arise nor cease), practices the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom) to protect the Buddhas' Dharma, and is close to the third forbearance of conforming to the Dharma (acceptance and compliance with the truth), truly seeing the Buddha's body. They can destroy the demonic hordes and break down the evil paths, cross the river of birth and death into the sea of great wisdom, understand all the realms of the Buddhas, and possess the merits that adorn the Buddhas. All forms, lineages, and wealth surpass all beings, and they will successively sit on the Tathagata's Dharma seat, possessing all samadhis (meditative states) and dharanis (memory and understanding), not being looked down upon by any sages. They are praised by the Pratyekabuddhas (those who awaken alone), are always protected and remembered by the Buddhas, and can understand the various languages of all lands and beings. In all dharmas, they see no receiver or giver, nor speaker or listener, no doer or receiver, like empty space. Bodhisattva Pure Light said, 'Good man! Therefore, I say that you have now achieved immeasurable merits. Why? Because you have diligently cultivated and accumulated them in countless worlds. Good man! If a Buddha obtains the ten powers (such as the power to know what is possible and impossible), fearlessness (four qualities of fearlessness), and all the Buddhas' Dharma, leaves home to practice asceticism and finally attains enlightenment, turns the wonderful Dharma wheel (the teachings of the Dharma), manifests great supernatural powers, and enters great Nirvana (the state beyond the cycle of birth and death), these things are all because of cultivating the four immeasurable minds, which are the results of the four immeasurable minds. For this reason, all good men and good women should cultivate the four immeasurable minds.' When this Dharma was spoken, twenty thousand beings attained forbearance in accordance with compassion, countless beings possessed the four immeasurable minds, and all the assembly made offerings to the Buddha. The Fifth Chapter, Pure Eye, in the Section on the Eye of Space of the Great Vaipulya Mahasamghata Sutra At that time, there was a Bodhisattva youth named Unsurpassed Intent, who knelt down, joined his palms, and said to the Buddha, 'World Honored One! What are the characteristics of the immeasurable mind of loving-kindness? What is its essence? What are its causes and conditions? What are its results? How can it be perfected?' The Buddha said, 'Excellent, excellent! Good man! You are able to ask about such profound meanings?' At that time, the Tathagata immediately entered samadhi (meditation), and the name of this samadhi is subduing beings without

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畏懼。入三昧已，從其肉髻放大光明，其光猛盛有種種色，遍照無量無邊世界，復出妙音而說偈言：

「淤泥之中生芙蓉，　　亦復生于種種華， 　眾生以之供養佛，　　並及一切諸天神。 　一切惡國亦如是，　　生諸聖人大菩薩， 　能調難調不調眾，　　猶如眾生華供養。 　娑婆世界惡土地，　　釋迦住中宣說法， 　若欲獲得無量利，　　應當往彼娑婆界。」

無量世界所有眾生，聞是偈已，各各供養其土世尊。既供養已，乘佛神力，悉來集會娑婆世界。至於佛所，頭面禮拜，卻坐一面。

爾時，此界大寶坊中，無量眾生具足彌滿，是諸眾生各作是念：「獨我至此供養如來，獨在佛前咨問正法，如來獨為我一人說。」

爾時，世尊告無勝意童子：「善男子！慈有三種：一、眾生緣；二者、法緣；三者、無緣。

「善男子！眾生緣者緣於五有，若有法行菩薩，欲得具足六波羅蜜大慈大悲菩薩十地，速得成就阿耨多羅三藐三菩提，轉正法輪，調伏無量無邊眾生，令度無邊生死大河，欲壞無量惡魔伴黨入大涅槃。如是菩薩，應當修集四無量心。應云何修？若菩薩摩訶薩，為下方眾生乃至上方一切眾生修集是慈，視諸眾生如父如母，如師和上，如佛、世尊、聲聞、緣覺。爾時，應作如

【現代漢語翻譯】 現代漢語譯本 （佛陀）進入禪定后，從他的肉髻（佛頂的肉瘤，象徵智慧）放出大光明，那光芒猛烈而有各種顏色，遍照無量無邊的世界，又發出美妙的聲音，說了這樣的偈語： 『淤泥之中生長出芙蓉（荷花），也生長出各種各樣的花朵，眾生用它們來供養佛，以及一切諸天神。 一切惡劣的國家也是如此，會誕生聖人和大菩薩，他們能調伏難以調伏和不願調伏的眾生，就像眾生用鮮花供養一樣。 娑婆世界（我們所處的世界）是惡劣的土地，釋迦（佛陀）住在這裡宣說佛法，如果想要獲得無量的利益，應當前往那個娑婆世界。』 無量世界的所有眾生，聽到這偈語后，各自供養他們所在世界的佛。供養完畢后，他們憑藉佛的神力，都來到娑婆世界。到達佛所在的地方，頂禮膜拜，然後退坐在一旁。 那時，這個世界的大寶坊中，充滿了無量的眾生，這些眾生各自想著：『只有我來到這裡供養如來，只有我在佛前請教正法，如來只為我一個人說法。』 這時，世尊告訴無勝意童子：『善男子！慈愛有三種：第一種是眾生緣慈，第二種是法緣慈，第三種是無緣慈。 『善男子！眾生緣慈是緣於五有（五種存在狀態），如果有修習佛法的菩薩，想要圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的大慈大悲，達到菩薩十地，迅速成就阿耨多羅三藐三菩提（無上正等正覺），轉動正法輪（宣講佛法），調伏無量無邊的眾生，讓他們度過無邊的生死大河，想要摧毀無量惡魔的黨羽，進入大涅槃（最終的解脫）。這樣的菩薩，應當修習四無量心（慈、悲、喜、舍）。應該如何修習呢？如果菩薩摩訶薩（大菩薩），為下方眾生乃至上方一切眾生修習這種慈愛，看待所有眾生如同父母，如同老師和尚，如同佛、世尊、聲聞（佛陀的弟子）、緣覺（獨自覺悟的人）。這時，應當這樣想』

【English Translation】 English version Having entered samadhi, (the Buddha) emitted great light from his ushnisha (the protuberance on the crown of the Buddha's head, symbolizing wisdom), the light was intense and of various colors, illuminating immeasurable and boundless worlds, and then emitted a wonderful sound, speaking this verse: 'From the mud grows the lotus, and also grow various kinds of flowers. Sentient beings use them to make offerings to the Buddha, as well as to all the gods. All evil countries are also like this, giving rise to sages and great Bodhisattvas, who can tame the difficult-to-tame and the unwilling-to-tame beings, just as beings offer flowers. The Saha world (the world we inhabit) is an evil land, where Shakyamuni (the Buddha) dwells and proclaims the Dharma. If one wishes to obtain immeasurable benefits, one should go to that Saha world.' All the sentient beings in immeasurable worlds, having heard this verse, each made offerings to the Buddhas of their respective worlds. Having made offerings, they, by the power of the Buddha, all came to the Saha world. Arriving at the place where the Buddha was, they bowed their heads in reverence and sat to one side. At that time, in the great jeweled pavilion of this world, immeasurable beings were fully present. These beings each thought: 'Only I have come here to make offerings to the Tathagata, only I am asking the Dharma before the Buddha, and the Tathagata is speaking the Dharma for me alone.' At that time, the World Honored One said to the youth Anavamatapta: 'Good man! There are three kinds of loving-kindness: the first is loving-kindness towards sentient beings, the second is loving-kindness towards the Dharma, and the third is loving-kindness without conditions. 'Good man! Loving-kindness towards sentient beings is directed towards the five existences. If there is a Bodhisattva who practices the Dharma, who wishes to perfect the great loving-kindness and great compassion of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), attain the ten stages of a Bodhisattva, quickly achieve Anuttara-samyak-sambodhi (supreme enlightenment), turn the wheel of the Dharma (preach the Dharma), tame immeasurable and boundless sentient beings, lead them across the boundless river of birth and death, and wishes to destroy the followers of immeasurable demons and enter into great Nirvana (ultimate liberation). Such a Bodhisattva should cultivate the four immeasurables (loving-kindness, compassion, joy, equanimity). How should one cultivate them? If a Bodhisattva Mahasattva (great Bodhisattva) cultivates this loving-kindness for the beings below and even for all beings above, regarding all beings as parents, as teachers and preceptors, as Buddhas, World Honored Ones, Shravakas (disciples of the Buddha), and Pratyekabuddhas (those who attain enlightenment on their own). At that time, one should think like this.'

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是思惟：『若有眾生，橫於我所起諸惡事。菩薩爾時應作是念：「若我瞋是惡眾生者，則為十方諸佛所見，是大可恥。當見呵責：云何是人為阿耨多羅三藐三菩提，而自不能調伏其心？譬如有人無有腳足而欲趣彼郁單曰土，如無目者而欲讀書，如無手者而欲執作，遠離慈心而欲獲得阿耨多羅三藐三菩提者，亦復如是。若不能斷如是瞋心，尚不能得聲聞菩提，何況阿耨多羅三藐三菩提？若我不能調伏自心，當爲諸佛聲聞緣覺天龍八部之所呵責。若我不能調伏自心，當得大罪受地獄苦，不得現在未來利益，是故應當修集慈心。」』復作是念：『若有於我已作諸惡，始作欲作，或以惡事加於我親，以利養事益於我怨，亦復如是。』如是觀已，菩薩先於一方眾生修集慈心，二三四方四維上下亦復如是。善男子！是名菩薩慈緣眾生。」

爾時，會中有一天子名曰明星，白佛言：「世尊！若菩薩摩訶薩初修慈心，如是慈心有何等果？為是現在，為在未來，具足成就幾所福德？世尊！如是菩薩修集慈心，頗覆當墮三惡道不？」

佛言：「善哉，善哉！善男子！汝已於昔供養恭敬無量諸佛，是故今能發如是問；已種善子善根堅固，無量世中修集慈心，不與聲聞辟支佛共，為欲利益無量眾生，是故今者能作是問。

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【現代漢語翻譯】 現代漢語譯本：菩薩應當這樣思惟：『如果有眾生，對我橫加惡事。菩薩那時應當這樣想：「如果我嗔恨這些惡眾生，就會被十方諸佛看見，這是非常可恥的。他們會呵責我：『這個人爲了追求阿耨多羅三藐三菩提（無上正等正覺），怎麼連自己的心都不能調伏？』這就好比一個人沒有腳卻想去郁單曰（北俱盧洲）那樣的地方，如同沒有眼睛的人卻想讀書，如同沒有手的人卻想做事一樣，遠離慈悲心卻想獲得阿耨多羅三藐三菩提，也是如此。如果不能斷除這樣的嗔恨心，尚且不能得到聲聞菩提（小乘的覺悟），更何況是阿耨多羅三藐三菩提呢？如果我不能調伏自己的心，就會被諸佛、聲聞、緣覺（獨覺）、天龍八部所呵責。如果我不能調伏自己的心，就會得到大罪，遭受地獄的痛苦，得不到現在和未來的利益，所以應當修習慈悲心。」』菩薩又這樣想：『如果有人對我已經做了惡事，開始做惡事，想要做惡事，或者用惡事加害我的親人，用利益供養我的仇人，也是如此。』這樣觀察之後，菩薩先對一方的眾生修習慈悲心，然後對二方、三方、四方、四維、上下也這樣修習。善男子！這叫做菩薩以慈悲心對待眾生。」 當時，法會中有一位天子名叫明星，對佛說：「世尊！如果菩薩摩訶薩（大菩薩）初次修習慈悲心，這樣的慈悲心會有什麼果報？是在現在，還是在未來，能夠圓滿成就多少福德？世尊！像這樣的菩薩修習慈悲心，還會墮入三惡道（地獄、餓鬼、畜生）嗎？」 佛說：「好啊，好啊！善男子！你過去已經供養恭敬過無量諸佛，所以現在能夠提出這樣的問題；你已經種下善的種子，善根堅固，在無量世中修習慈悲心，不與聲聞、辟支佛（獨覺）相同，爲了利益無量眾生，所以現在能夠提出這樣的問題。

【English Translation】 English version: The Bodhisattva should contemplate thus: 『If there are sentient beings who inflict evil upon me, the Bodhisattva at that time should think: 「If I become angry with these evil beings, I will be seen by all the Buddhas of the ten directions, which is extremely shameful. They will rebuke me, saying: 『How can this person, who seeks Anuttara-samyak-sambodhi (supreme perfect enlightenment), not even subdue their own mind?』 It is like a person without feet wanting to go to a place like Uttarakuru (the northern continent), like a person without eyes wanting to read, like a person without hands wanting to work. Likewise, wanting to attain Anuttara-samyak-sambodhi while being far from loving-kindness is also like that. If one cannot cut off such anger, one cannot even attain Sravaka Bodhi (the enlightenment of a disciple), let alone Anuttara-samyak-sambodhi. If I cannot subdue my own mind, I will be rebuked by all the Buddhas, Sravakas, Pratyekabuddhas (solitary realizers), and the eight classes of gods and dragons. If I cannot subdue my own mind, I will incur great sins, suffer the pain of hell, and not obtain benefits in the present or future. Therefore, I should cultivate loving-kindness.」』 The Bodhisattva should also think: 『If someone has done evil to me, is beginning to do evil, or intends to do evil, or harms my relatives with evil deeds, or benefits my enemies with offerings, it is also the same.』 Having contemplated thus, the Bodhisattva first cultivates loving-kindness towards sentient beings in one direction, and then does the same in two, three, four directions, the four intermediate directions, and above and below. Good man! This is called the Bodhisattva』s loving-kindness towards sentient beings.」 At that time, a Deva (god) named Star in the assembly said to the Buddha: 「World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) initially cultivates loving-kindness, what will be the result of such loving-kindness? Will it be in the present or in the future, and how many merits will be fully accomplished? World Honored One! Will such a Bodhisattva who cultivates loving-kindness still fall into the three evil paths (hell, hungry ghosts, animals)?」 The Buddha said: 「Excellent, excellent! Good man! You have already made offerings and paid homage to countless Buddhas in the past, which is why you are now able to ask such a question. You have already planted good seeds, your roots of goodness are firm, and you have cultivated loving-kindness in countless lifetimes, not in common with Sravakas and Pratyekabuddhas (solitary realizers), for the sake of benefiting countless sentient beings, which is why you are now able to ask this question.

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善男子！諦聽，諦聽！今當爲汝分別解說。若有菩薩，能如我先所說修慈，是人則得臥安寤安不見惡夢，資生所須無所乏少。諸天守護，人天樂見，不聞惡聲，身不惡病，常樂寂靜，勤行精進，樂受正法，知見無我，常為國主、沙門、梵志、男女、大小，乃至鳥獸之所供養，親近善友，所謂聲聞緣覺諸佛菩薩，樂行惠施能度眾生。所有善心，不為三毒之所破壞，善名好譽流佈四方。能療眾生所有惡病，能令眾生遠離眾苦，能解眾生一切繫縛，能調眾生諸惡煩惱，能壞一切惡邪異見，能與眾生信心念心。大智慧心，心住大乘無能傾動，不隨他語，能壞眾生身口意惡，能滅眾生三種障業，唯除五逆，誹謗正法賢聖之人、劫招提僧物。

「善男子！菩薩若能如是修慈，當捨命時，面見十方諸佛、世尊手摩其頭，佛手觸故心則歡喜，心歡喜故，尋得往生其佛國土，亦聞如是善妙之言：所謂『莫生怖畏，莫生怖畏。汝是修慈純善之人，定當得生凈佛世界，覲見無量諸佛、世尊，離三惡道必入涅槃，亦聞法緣、無緣之慈，亦得具足四無量心，乃至獲得阿耨多羅三藐三菩提。』」

爾時，明星天子聞是法時，于諸禪定出入自在。無勝意童子白佛言：「世尊！如是天子，以何力故，于禪定中速入速出？」

佛言：「

【現代漢語翻譯】 現代漢語譯本： 善男子！仔細聽，仔細聽！我現在將為你們分別解說。如果有菩薩，能夠像我先前所說的那樣修習慈心，這個人就能睡得安穩，醒來也安穩，不會做惡夢，生活所需不會缺乏。諸天會守護他，人天都樂意見到他，不會聽到惡聲，身體沒有疾病，常常喜歡寂靜，勤奮修行精進，樂於接受正法，明白無我的道理，常常受到國王、沙門（出家修行者）、梵志（婆羅門教修行者）、男女老少，乃至鳥獸的供養，親近善友，也就是聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）、諸佛菩薩，樂於行佈施，能夠度化眾生。他所有的善心，不會被貪嗔癡三毒所破壞，美好的名聲會傳遍四方。他能夠治療眾生所有的疾病，能夠讓眾生遠離一切痛苦，能夠解開眾生的一切束縛，能夠調伏眾生各種惡劣的煩惱，能夠破除一切邪惡的異端見解，能夠給予眾生信心和正念。他擁有大智慧，心安住于大乘佛法，不會被動搖，不會隨波逐流，能夠破除眾生身口意的惡業，能夠滅除眾生的三種業障，唯獨五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗正法賢聖之人、劫奪僧團財物的人除外。 善男子！菩薩如果能夠這樣修習慈心，當他捨棄生命的時候，會面見十方諸佛、世尊，佛會用手摩他的頭，因為佛手的觸碰，他的內心會感到歡喜，內心歡喜的緣故，他會立刻往生到佛的國土，也會聽到這樣美好的話語：『不要害怕，不要害怕。你是修習慈心的純善之人，必定會往生到清凈的佛國世界，覲見無量諸佛、世尊，脫離三惡道，必定進入涅槃，也會聽到有緣和無緣的慈悲，也會具足四無量心，乃至獲得阿耨多羅三藐三菩提（無上正等正覺）。』 當時，明星天子聽到這個佛法時，在各種禪定中出入自在。無勝意童子問佛說：『世尊！這位天子，憑藉什麼力量，在禪定中能夠快速進入又快速出來？』 佛說：

【English Translation】 English version: Good man! Listen carefully, listen carefully! Now I will explain it to you in detail. If there is a Bodhisattva who can cultivate loving-kindness as I have previously described, this person will sleep peacefully, wake up peacefully, will not have nightmares, and will not lack the necessities of life. The devas will protect him, humans and devas will be happy to see him, he will not hear evil sounds, his body will not have diseases, he will always enjoy tranquility, diligently practice with vigor, be happy to receive the true Dharma, understand the principle of no-self, and will often receive offerings from kings, shramanas (monks), brahmins (brahmin practitioners), men, women, young, old, and even birds and beasts. He will be close to good friends, namely shravakas (those who hear the Dharma and practice), pratyekabuddhas (those who attain enlightenment on their own), Buddhas and Bodhisattvas, be happy to practice generosity, and be able to liberate sentient beings. All his good intentions will not be destroyed by the three poisons of greed, hatred, and delusion, and his good reputation will spread in all directions. He will be able to cure all the diseases of sentient beings, enable sentient beings to be free from all suffering, be able to untie all the bonds of sentient beings, be able to tame all the evil afflictions of sentient beings, be able to destroy all evil and heretical views, and be able to give sentient beings faith and right mindfulness. He will have great wisdom, his mind will abide in the Mahayana Dharma, will not be shaken, will not follow the crowd, will be able to destroy the evil deeds of sentient beings in body, speech, and mind, and will be able to extinguish the three karmic obstacles of sentient beings, except for the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the harmony of the Sangha, and shedding the blood of a Buddha), those who slander the true Dharma and the sages, and those who rob the property of the Sangha. Good man! If a Bodhisattva can cultivate loving-kindness in this way, when he abandons his life, he will see the Buddhas and World Honored Ones of the ten directions, and the Buddha will stroke his head with his hand. Because of the touch of the Buddha's hand, his heart will feel joy, and because of the joy in his heart, he will immediately be reborn in the Buddha's land, and he will also hear such wonderful words: 'Do not be afraid, do not be afraid. You are a pure and good person who has cultivated loving-kindness, and you will surely be reborn in the pure Buddha world, meet countless Buddhas and World Honored Ones, be free from the three evil paths, and surely enter Nirvana. You will also hear about loving-kindness with conditions and without conditions, and you will also fully possess the four immeasurable minds, and even attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' At that time, when the Star Son heard this Dharma, he was free to enter and exit various samadhis. The boy Wu Sheng Yi asked the Buddha, 'World Honored One! By what power is this deva able to quickly enter and quickly exit samadhi?' The Buddha said:

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善男子！是天子者，已於無量諸如來所殖諸善根，無量世中修法緣慈，本願力故生四天處。在日天前十千由旬，所住宮殿縱廣三萬二千由旬，琉璃所成，前後左右滿十由旬。諸天男女而共圍繞，是人在中離其眷屬三由旬所獨坐寶床，出入禪定一日一夜。此四天下有八十天處，六十龍處，四阿修羅處，四迦樓羅處，五十二緊那羅處，四十六摩睺羅伽處，八拘辦荼處，三十富餓鬼處，三十毗舍遮處。于如是處，悉能調伏如是眾生，以本願力故。往昔發願，此閻浮提夜五分過，餘一分在，當在日前十千由旬，先當破壞閻浮提闇而作明相。若閻浮提諸善眾生欲度生死修禪定者，當爲是人除去睡眠施其念力。若欲見我，我當於夢現作和上師長父母。若有凡夫修集外道，我當破壞其人邪心示以正道。若有眾生於世間事及出世事，生懈怠者，睹見我已除去懈怠勤修事業。若有眾生迷失正路，得見我時則還見道。若有眾生身遇重病，得見我者苦痛休息，身得安眠受大快樂。若有老人身受眾苦心多忘誤，得見我者還得念心，然我出時能令眾生繫心念善。若有眾生命將欲盡，最後一念，我當爲說大乘經典，彼既聞已面見佛像，捨身得生凈佛世界。若有欲求辟支佛者，我當爲說辟支佛乘。若有欲求聲聞乘者，我亦當為說聲聞乘。若有眾生，有

三惡業，聞我說法惡業即滅。世尊！我先行於閻浮提國，然後次行於瞿陀尼，瞿陀尼后次郁單曰郁單曰后，次弗婆提。以如是等本願力故，常得修行六波羅蜜，乃至得成阿耨多羅三藐三菩提。」

爾時，明星天子白佛言：「世尊！我今為欲利益一切眾生故，說此陀羅尼：

「『盧遮羅(一)　盧遮羅(二)　盧遮那(三)　娑羅叉婆(四)　娑羅叉婆(五)　娑羅叉(口*皮)/女　阿[(口皮)/女]呵呵(七)　阿[(口皮)/女]特荼(八)　阿婆阇婆(九)　阿婆叉那(十)　阿叉叉叉(十一)　富羅婆邏(十二)　阿婆叉叉(十三)　阇婆阇婆(十四)　摩呵迦波(十五)　阿婆阿婆(十六)　摩呵娑摩(十七)　頻豆(十八)　莎阇羯波(十九)　阿靴(二十)　阿靴(二十一)　呵呵尼摩(二十二)　沫邏莎律阇(二十三)　迦留那阇邏(二十四)　莎呵』

「世尊！若有比丘、比丘尼、優婆塞、優婆夷，若男、若女、若大、若小，若有至心念我事者，是人則得凈于諸業，神通施戒忍辱精進禪定智慧，解脫佛土四無礙智。如是諸人不得成就如是事者，我則欺誑十方諸佛，于未來世，亦莫令我得阿耨多羅三藐三菩提。」

爾時，無勝意童子白佛言：「世尊！他方

【現代漢語翻譯】 現代漢語譯本： 『如果有人造作了身、口、意這三種惡業，聽到我所說的法，這些惡業就會立即消滅。』世尊！我將先在閻浮提（Jambudvipa，指我們所居住的這個世界）行走，然後依次前往瞿陀尼（Godaniya，西牛貨洲），瞿陀尼之後再依次前往郁單曰（Uttarakuru，北俱盧洲），郁單曰之後再前往弗婆提（Purvavideha，東勝身洲）。憑藉這樣的本願力，我將常能修行六波羅蜜（六種從生死此岸到達涅槃彼岸的方法），乃至最終成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

這時，明星天子對佛說：『世尊！我現在爲了利益一切眾生，要說這個陀羅尼（Dharani，總持，能持一切善，遮一切惡的咒語）：

『盧遮羅(一) 盧遮羅(二) 盧遮那(三) 娑羅叉婆(四) 娑羅叉婆(五) 娑羅叉(口*皮)/女 阿[(口皮)/女]呵呵(七) 阿[(口皮)/女]特荼(八) 阿婆阇婆(九) 阿婆叉那(十) 阿叉叉叉(十一) 富羅婆邏(十二) 阿婆叉叉(十三) 阇婆阇婆(十四) 摩呵迦波(十五) 阿婆阿婆(十六) 摩呵娑摩(十七) 頻豆(十八) 莎阇羯波(十九) 阿靴(二十) 阿靴(二十一) 呵呵尼摩(二十二) 沫邏莎律阇(二十三) 迦留那阇邏(二十四) 莎呵』

『世尊！如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），無論是男是女，無論是年長還是年幼，只要有人至誠地念誦我的事蹟，這個人就能清凈一切業障，獲得神通、佈施、持戒、忍辱、精進、禪定、智慧，解脫和佛土的四無礙智。如果這些人不能成就這些功德，我就欺騙了十方諸佛，在未來世，也別讓我證得阿耨多羅三藐三菩提。』

這時，無勝意童子對佛說：『世尊！他方

【English Translation】 English version: 'If someone commits the three evil karmas of body, speech, and mind, upon hearing the Dharma I speak, these evil karmas will immediately be extinguished.' World Honored One! I will first travel in Jambudvipa (the world we inhabit), then successively to Godaniya (Western Aparagodaniya), after Godaniya, successively to Uttarakuru (Northern Kuru), and after Uttarakuru, to Purvavideha (Eastern Purvavideha). By the power of these original vows, I will always be able to practice the Six Paramitas (six perfections that lead from the shore of birth and death to the shore of Nirvana), and eventually attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

At that time, the Star Son said to the Buddha, 'World Honored One! Now, for the benefit of all sentient beings, I will speak this Dharani (a mantra that holds all good and prevents all evil):

'Lu zhe luo (1) Lu zhe luo (2) Lu zhe na (3) Suo luo cha po (4) Suo luo cha po (5) Suo luo cha (mouth*skin)/female A [(mouthskin)/female] he he (7) A [(mouthskin)/female] te tu (8) A po she po (9) A po cha na (10) A cha cha cha (11) Fu luo po luo (12) A po cha cha (13) She po she po (14) Mo he jia po (15) A po a po (16) Mo he suo mo (17) Pin dou (18) Suo she jie po (19) A xue (20) A xue (21) He he ni mo (22) Mo luo suo lu shi (23) Jia liu na she luo (24) Suo he'

'World Honored One! If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), whether male or female, whether old or young, if anyone sincerely recites my deeds, that person will purify all karmic obstacles, attain supernatural powers, generosity, morality, patience, diligence, meditation, wisdom, liberation, and the four unobstructed wisdoms of the Buddha-land. If these people cannot achieve these merits, then I have deceived all the Buddhas of the ten directions, and in the future, may I not attain Anuttara-samyak-sambodhi.'

At that time, the Boy of Unsurpassed Intent said to the Buddha, 'World Honored One! Other

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佛土所有人民，常作是言：『娑婆世界雜穢不凈。』然我今者常見清凈。」

佛言：「如是，如是。善男子！如汝所說。又此世界諸菩薩等，或作天像調伏眾生，或作龍像，或作鬼像，或阿修羅像，或迦樓羅像，或緊那羅像，或摩睺羅像，或夜叉像，或拘辦荼像，毗舍阇像，薜荔陀像，人像，畜生像，鳥獸之像，游閻浮提，教化如是種類眾生。善男子！若為人天調伏眾生，是不為難。若為畜生調伏眾生，是乃為難。

「善男子！閻浮提外，南方海中有琉璃山，名之為潮。高二十由旬，具種種寶，其山有窟名種種色，是昔菩薩所住之處，縱廣一由旬高六由旬，有一毒蛇在中而住，修聲聞慈。復有一窟名曰無死，縱廣高下亦復如是，亦是菩薩昔所住處，中有一馬修聲聞慈。復有一窟名曰善住，縱廣高下亦復如是，亦是菩薩昔所住處，中有一羊修聲聞慈。其山樹神名曰無勝，有羅剎女名曰善行，各有五百眷屬圍繞，是二女人常共供養如是三獸。

「善男子！閻浮提外西方海中有頗梨山，高二十由旬，其山有窟，名曰上色，縱廣高下亦復如是，亦是菩薩昔所住處，有一獼猴修聲聞慈。復有一窟名曰誓願，縱廣高下亦復如是，亦是菩薩昔所住處，中有一雞修聲聞慈。復有一窟名曰法床，縱廣高下亦復如是，亦

{ "translations": [ "現代漢語譯本：佛土的所有人民常常這樣說：『娑婆世界（Saha world，指我們所處的這個充滿煩惱和痛苦的世界）是雜亂污穢不乾淨的。』然而我現在卻常見到它是清凈的。」， "佛說：『是這樣的，是這樣的。善男子！正如你所說。而且這個世界的菩薩們，有時化現為天人的形象來調伏眾生，有時化現為龍的形象，有時化現為鬼的形象，有時化現為阿修羅（Asura，一種好戰的惡神）的形象，有時化現為迦樓羅（Garuda，一種金翅鳥神）的形象，有時化現為緊那羅（Kinnara，一種半人半鳥的樂神）的形象，有時化現為摩睺羅伽（Mahoraga，一種大蟒神）的形象，有時化現為夜叉（Yaksa，一種守護神）的形象，有時化現為拘辦荼（Kumbhanda，一種守宮神）的形象，有時化現為毗舍阇（Pisaca，一種食人鬼）的形象，有時化現為薜荔陀（Preta，一種餓鬼）的形象，有時化現為人的形象，有時化現為畜生的形象，有時化現為鳥獸的形象，在閻浮提（Jambudvipa，指我們所居住的這個世界）游化，教化這些不同種類的眾生。善男子！如果為人和天調伏眾生，這不算困難。如果為畜生調伏眾生，那才是困難。』", "『善男子！在閻浮提之外，南方海中有一座琉璃山，名為潮。高二十由旬（Yojana，古印度長度單位），具有各種珍寶，山上有洞窟名為種種色，是過去菩薩居住的地方，縱橫一由旬，高六由旬，有一個毒蛇住在其中，修習聲聞慈（Sravaka-maitri，指小乘佛教的慈悲）。又有一個洞窟名為無死，縱橫高下也像這樣，也是菩薩過去居住的地方，其中有一匹馬修習聲聞慈。又有一個洞窟名為善住，縱橫高下也像這樣，也是菩薩過去居住的地方，其中有一隻羊修習聲聞慈。那座山的山神名為無勝，有一個羅剎女（Rakshasi，一種女惡鬼）名為善行，各自有五百眷屬圍繞，這兩個女人常常共同供養這三種野獸。』", "『善男子！在閻浮提之外的西方海中有一座頗梨山，高二十由旬，山上有洞窟，名為上色，縱橫高下也像這樣，也是菩薩過去居住的地方，有一隻獼猴修習聲聞慈。又有一個洞窟名為誓願，縱橫高下也像這樣，也是菩薩過去居住的地方，其中有一隻雞修習聲聞慈。又有一個洞窟名為法床，縱橫高下也像這樣，也是菩薩過去居住的地方，'" ], "english_translations": [ "English version: All the people in the Buddha-lands often say, 『The Saha world (Saha world, referring to the world we live in, full of troubles and suffering) is mixed, filthy, and impure.』 Yet, I now constantly see it as pure.」", "The Buddha said, 『It is so, it is so. Good man! Just as you have said. Moreover, the Bodhisattvas in this world sometimes manifest as celestial beings to tame sentient beings, sometimes as dragons, sometimes as ghosts, sometimes as Asuras (Asura, a kind of warlike evil god), sometimes as Garudas (Garuda, a kind of golden-winged bird god), sometimes as Kinnaras (Kinnara, a kind of half-human, half-bird celestial musician), sometimes as Mahoragas (Mahoraga, a kind of great serpent god), sometimes as Yakshas (Yaksa, a kind of guardian deity), sometimes as Kumbhandas (Kumbhanda, a kind of palace-guarding deity), sometimes as Pisacas (Pisaca, a kind of flesh-eating demon), sometimes as Pretas (Preta, a kind of hungry ghost), sometimes as humans, sometimes as animals, sometimes as birds and beasts, traveling in Jambudvipa (Jambudvipa, referring to the world we live in), teaching and transforming these different kinds of sentient beings. Good man! If it is to tame sentient beings as humans and celestial beings, it is not difficult. If it is to tame sentient beings as animals, that is difficult.』", "『Good man! Outside of Jambudvipa, in the southern sea, there is a lapis lazuli mountain named Tide. It is twenty yojanas (Yojana, an ancient Indian unit of length) high, possessing various treasures. On the mountain, there is a cave named Various Colors, which was the place where Bodhisattvas used to reside. It is one yojana in length and width, and six yojanas high. There is a venomous snake living within, practicing Sravaka-maitri (Sravaka-maitri, referring to the compassion of Hinayana Buddhism). There is also a cave named No Death, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a horse within, practicing Sravaka-maitri. There is also a cave named Good Abode, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a sheep within, practicing Sravaka-maitri. The mountain deity of that mountain is named No Victory, and there is a Rakshasi (Rakshasi, a kind of female demon) named Good Conduct. Each has five hundred attendants surrounding them. These two women often jointly make offerings to these three beasts.』", "『Good man! Outside of Jambudvipa, in the western sea, there is a crystal mountain, twenty yojanas high. On the mountain, there is a cave named Upper Color, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a monkey within, practicing Sravaka-maitri. There is also a cave named Vow, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a chicken within, practicing Sravaka-maitri. There is also a cave named Dharma Bed, with the same length, width, and height, which was also a place where Bodhisattvas used to reside,』" ] }

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是菩薩昔所住處，中有一犬修聲聞慈。中有火神，有羅剎女，名曰眼見，各有五百眷屬圍繞，是二女人常共供養是三鳥獸。

「善男子！閻浮提外北方海中有一銀山，名菩提月，高二十由旬，中有一窟名曰金剛，縱廣高下亦復如是，亦是菩薩昔所住處，中有一豬修聲聞慈。復有一窟名香功德，縱廣高下亦復如是，亦是菩薩昔所住處，中有一鼠修聲聞慈。復有一窟名高功德，縱廣高下亦復如是，亦是菩薩本所住處，中有一牛修聲聞慈。山有風神名曰動風，有羅剎女名曰天護，各有五百眷屬圍繞，是二女人常共供養如是三獸。

「善男子！閻浮提外東方海中有一金山，名功德相，高二十由旬，中有一窟名曰明星，縱廣高下亦復如是，亦是菩薩昔所住處，有一師子修聲聞慈。復有一窟名曰凈道，縱廣高下亦復如是，亦是菩薩昔所住處，中有一兔修聲聞慈。復有一窟名曰喜樂，縱廣高下亦復如是，亦是菩薩昔所住處，中有一龍修聲聞慈。山有水神名曰水天，有羅剎女名修慚愧，各有五百眷屬圍繞，是二女人常共供養如是三獸。

「是十二獸，晝夜常行閻浮提內，天人恭敬，功德成就，已於諸佛所發深重愿。一日一夜常令一獸遊行教化，餘十一獸安住修慈，週而復始。七月一日鼠初遊行，以聲聞乘教化一切鼠

【現代漢語翻譯】 現代漢語譯本 那是菩薩過去居住的地方，其中有一隻狗修習聲聞慈悲。那裡有火神，還有一位名叫眼見的羅剎女（羅剎女：一種食人女鬼），各自有五百眷屬圍繞，這兩個女人常常一起供養這三隻鳥獸。 『善男子！閻浮提（閻浮提：我們所居住的這個世界）外的北方海中有一座銀山，名叫菩提月，高二十由旬（由旬：古印度長度單位），山中有一個洞窟名叫金剛，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻豬修習聲聞慈悲。又有一個洞窟名叫香功德，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻老鼠修習聲聞慈悲。又有一個洞窟名叫高功德，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一頭牛修習聲聞慈悲。山裡有風神名叫動風，還有一位名叫天護的羅剎女，各自有五百眷屬圍繞，這兩個女人常常一起供養這三隻野獸。 『善男子！閻浮提外的東方海中有一座金山，名叫功德相，高二十由旬，山中有一個洞窟名叫明星，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻獅子修習聲聞慈悲。又有一個洞窟名叫凈道，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻兔子修習聲聞慈悲。又有一個洞窟名叫喜樂，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一條龍修習聲聞慈悲。山裡有水神名叫水天，還有一位名叫修慚愧的羅剎女，各自有五百眷屬圍繞，這兩個女人常常一起供養這三隻野獸。 這十二隻野獸，日夜不停地在閻浮提內行走，天人都恭敬它們，它們的功德已經成就，已經在諸佛那裡發下了深重的誓願。每天夜晚都讓一隻野獸教化眾生，其餘十一隻野獸安住修習慈悲，這樣週而復始。七月一日，老鼠開始教化，用聲聞乘（聲聞乘：佛教的一種修行方式）教化一切老鼠。

【English Translation】 English version That was the place where the Bodhisattva used to dwell. Among them, there was a dog practicing Śrāvakayāna (Śrāvakayāna: the vehicle of the disciples) compassion. There was a fire deity, and a Rākṣasī (Rākṣasī: a female demon) named Eye-Sight, each with five hundred attendants surrounding them. These two women often together made offerings to these three birds and beasts. 『Good man! Outside Jambudvīpa (Jambudvīpa: the world we live in) in the northern sea, there is a silver mountain named Bodhi Moon, twenty yojanas (yojana: an ancient Indian unit of distance) high. In it, there is a cave named Vajra, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a pig practicing Śrāvakayāna compassion. There is another cave named Fragrant Merit, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a mouse practicing Śrāvakayāna compassion. There is another cave named High Merit, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is an ox practicing Śrāvakayāna compassion. On the mountain, there is a wind deity named Moving Wind, and a Rākṣasī named Heavenly Protection, each with five hundred attendants surrounding them. These two women often together made offerings to these three beasts. 『Good man! Outside Jambudvīpa in the eastern sea, there is a golden mountain named Merit Aspect, twenty yojanas high. In it, there is a cave named Bright Star, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a lion practicing Śrāvakayāna compassion. There is another cave named Pure Path, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a rabbit practicing Śrāvakayāna compassion. There is another cave named Joyful, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a dragon practicing Śrāvakayāna compassion. On the mountain, there is a water deity named Water Heaven, and a Rākṣasī named Practicing Shame, each with five hundred attendants surrounding them. These two women often together made offerings to these three beasts. These twelve beasts constantly travel within Jambudvīpa day and night. Gods and humans respect them. Their merits have been accomplished, and they have made profound vows before all the Buddhas. One beast is assigned to teach each day and night, while the other eleven beasts remain in peace practicing compassion, and this cycle repeats. On the first day of the seventh month, the mouse begins to teach, using the Śrāvakayāna (Śrāvakayāna: a path of Buddhist practice) to teach all mice.

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身眾生，令離惡業勸修善事。如是次第至十三日，鼠復還行，如是乃至盡十二月。至十二歲，亦復如是，常為調伏諸眾生故。

「善男子！是故此土多有功德，乃至畜生亦能教化，演說無上菩提之道，是故他方諸菩薩等，常應恭敬此佛世界。」

爾時，會中有一優婆塞名曰凈德，白佛言：「世尊！我今可得睹見如是十二獸不？」

「善男子！若有比丘、比丘尼、優婆塞、優婆夷，欲得睹見是十二獸，欲得大智大念大定大神通力，欲受一切所有典籍、四無量心，欲行正道得奢摩他，欲得寂靜，欲增善法，是人當以白土作山，縱廣七尺高十二尺，種種香塗金薄薄之，四邊周匝二十尺，所散瞻婆華當以銅器盛，諸種種非時之漿置之四面，清凈持戒日三洗浴敬信三寶。離山三丈正東向立，誦如是咒：

「◎戰陀羅呵(一)　修利蛇比摩(二)　其羅𣍦(三)　沸己牟邏(四)　若蛇牟邏(五)　阿呵希(六)　娑呵啰希(七)　若蛇呵希(八)　薩婆復多呵(九)　梨蛇婆呵休(十)　摩莎車婆牟梨(十一)　迦[(口*皮)/女]浮(十二)　邏奢浮(十三)　修邏蛇牟(十四)　呿迦那(十五)　摩希叉婆(十六)　迦婆摩訶(十七)　阿叉比婆邏(十八)　多波比莎(十九)　沙持因持利蛇鞞

【現代漢語翻譯】 現代漢語譯本 這些動物引導眾生，使他們遠離惡業，勸勉他們修行善事。如此依次進行到第十三日，老鼠又開始行動，這樣一直到十二個月結束。到了十二年，也是如此，它們常常爲了調伏各種眾生而行動。 『善男子！因此這個世界有很多功德，甚至連畜生也能教化眾生，演說無上菩提之道。所以，其他世界的菩薩們，應當常常恭敬這個佛的世界。』 當時，會中有一位名叫凈德的優婆塞（在家男居士）對佛說：『世尊！我現在可以見到這十二獸嗎？』 『善男子！如果有比丘（出家男僧人）、比丘尼（出家女僧人）、優婆塞、優婆夷（在家女居士），想要見到這十二獸，獲得大智慧、大念力、大定力、大神通力，想要接受一切典籍、四無量心（慈、悲、喜、舍），想要修行正道獲得奢摩他（止），想要獲得寂靜，想要增長善法，這個人應當用白土堆成一座山，縱橫七尺，高十二尺，用各種香塗抹，貼上金箔，四周二十尺，所散的瞻婆花（一種香花）應當用銅器盛放，各種非時漿液放置在四面，清凈持戒，每天洗浴三次，恭敬信仰三寶。離開山三丈，面向正東站立，誦唸如下咒語：』 『◎戰陀羅呵(一) 修利蛇比摩(二) 其羅𣍦(三) 沸己牟邏(四) 若蛇牟邏(五) 阿呵希(六) 娑呵啰希(七) 若蛇呵希(八) 薩婆復多呵(九) 梨蛇婆呵休(十) 摩莎車婆牟梨(十一) 迦[(口*皮)/女]浮(十二) 邏奢浮(十三) 修邏蛇牟(十四) 呿迦那(十五) 摩希叉婆(十六) 迦婆摩訶(十七) 阿叉比婆邏(十八) 多波比莎(十九) 沙持因持利蛇鞞』

【English Translation】 English version These beings guide sentient beings, causing them to turn away from evil deeds and encouraging them to cultivate good actions. They proceed in this order until the thirteenth day, when the rat resumes its activities, and this continues until the end of the twelve months. The same occurs every twelve years, as they constantly work to tame and subdue all sentient beings. 'Good man! Therefore, this land has many merits, and even animals can teach and guide beings, expounding the path of unsurpassed Bodhi. Thus, Bodhisattvas from other realms should always respect this Buddha-world.' At that time, a lay disciple named Jing De (Pure Virtue) in the assembly said to the Buddha, 'World Honored One! Is it possible for me to see these twelve animals now?' 'Good man! If there are monks (bhikshus), nuns (bhikshunis), laymen (upasakas), or laywomen (upasikas) who wish to see these twelve animals, to obtain great wisdom, great mindfulness, great samadhi, and great supernatural powers, who wish to receive all scriptures, the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), who wish to practice the right path and attain shamatha (calm abiding), who wish to attain tranquility, and who wish to increase good dharmas, that person should make a mountain of white earth, seven feet wide and long, and twelve feet high, smear it with various fragrances, and cover it with thin gold leaf. The circumference should be twenty feet. The scattered champaka flowers should be placed in copper vessels, and various non-seasonal juices should be placed on all four sides. They should maintain pure precepts, bathe three times a day, and respectfully believe in the Three Jewels. Standing three fathoms east of the mountain, they should recite the following mantra:' '◎zhan tuo luo he (1) xiu li she bi mo (2) qi luo qi (3) fei ji mou luo (4) ruo she mou luo (5) a he xi (6) suo he luo xi (7) ruo she he xi (8) sa po fu duo he (9) li she po he xiu (10) mo sha che po mou li (11) jia [(mouth*skin)/female] fu (12) luo she fu (13) xiu luo she mou (14) qie jia na (15) mo xi cha po (16) jia po mo he (17) a cha bi po luo (18) duo bo bi sha (19) sha chi yin chi li she pi'

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莎(二十)　阿阇牟他婆(二十一)　婆盧婆叉(二十二)　槃陀哆(二十三)　遮羅叉婆希(二十四)　呵迦比牟(二十五)　哆比勒搜(二十六)　散遮勒搜(二十七)　[(口皮)/女]婆浮(二十八)　娑邏[(口皮)/女]叉搜(二十九)　沸己遮(三十)　哆莎賴莎(三十一)　陀叉邏莎(三十二)　波利波遮(三十三)　修羅修(三十四)　搜婆莎彌(三十五)　希邏莎(三十六)　[(口皮)/女]邏牟莎邏莎(三十七)　牟莎邏私(三十八)　邏婆邏娑(三十九)　頻婆思邏莎(四十)　[(口皮)/女][(口皮)/女]邏娑(四十一)　陀摩盧遮那邏娑(四十二)　富囊挫蘭呵邏娑(四十三)　首陀盧遮那邏娑(四十四)　[(口皮)/女]摩摩邏娑(四十五)　比摩盧遮那呿伽(四十六)　薩顛摩邏娑(四十七)　阿利耶盧遮那耨耨(四十八)　比摩牟(四十九)　婆羅呵芒[(口*皮)/女]呵邏私㝹㝹(五十)　阿由比目猛(五十一)　牟尼邏提致汦(五十二)　莎呵

「住十五日，當於山上見初月像。爾時則知見十二獸，見已所愿隨意即得。善男子！若能如是修行苦行，即得眼見是十二獸。」

爾時，凈德優婆塞語明星菩薩言：「善男子！汝能教化調伏眾生

【現代漢語翻譯】 現代漢語譯本 莎(二十) (Sha) 阿阇牟他婆(二十一) (A she mou ta po) 婆盧婆叉(二十二) (Po lu po cha) 槃陀哆(二十三) (Pan tuo duo) 遮羅叉婆希(二十四) (Zhe luo cha po xi) 呵迦比牟(二十五) (He jia bi mou) 哆比勒搜(二十六) (Duo bi le sou) 散遮勒搜(二十七) (San zhe le sou) [(口皮)/女]婆浮(二十八) (Po po fu) 娑邏[(口皮)/女]叉搜(二十九) (Suo luo po cha sou) 沸己遮(三十) (Fei ji zhe) 哆莎賴莎(三十一) (Duo suo lai suo) 陀叉邏莎(三十二) (Tuo cha luo suo) 波利波遮(三十三) (Bo li bo zhe) 修羅修(三十四) (Xiu luo xiu) 搜婆莎彌(三十五) (Sou po suo mi) 希邏莎(三十六) (Xi luo suo) [(口皮)/女]邏牟莎邏莎(三十七) (Po luo mou suo luo suo) 牟莎邏私(三十八) (Mou suo luo si) 邏婆邏娑(三十九) (Luo po luo suo) 頻婆思邏莎(四十) (Pin po si luo suo) [(口皮)/女][(口皮)/女]邏娑(四十一) (Po po luo suo) 陀摩盧遮那邏娑(四十二) (Tuo mo lu zhe na luo suo) 富囊挫蘭呵邏娑(四十三) (Fu nang cuo lan he luo suo) 首陀盧遮那邏娑(四十四) (Shou tuo lu zhe na luo suo) [(口皮)/女]摩摩邏娑(四十五) (Po mo mo luo suo) 比摩盧遮那呿伽(四十六) (Bi mo lu zhe na qie qie) 薩顛摩邏娑(四十七) (Sa dian mo luo suo) 阿利耶盧遮那耨耨(四十八) (A li ye lu zhe na nou nou) 比摩牟(四十九) (Bi mo mou) 婆羅呵芒[(口*皮)/女]呵邏私㝹㝹(五十) (Po luo he mang po he luo si you you) 阿由比目猛(五十一) (A you bi mu meng) 牟尼邏提致汦(五十二) (Mou ni luo ti zhi zhi) 莎呵 (Suo he)。 『住十五日，應當在山上看見初月像。那時就知道能看見十二獸，看見后所希望的都能隨意得到。善男子！如果能這樣修行苦行，就能親眼看見這十二獸。』 當時，凈德優婆塞對明星菩薩說：『善男子！您能教化調伏眾生嗎？』

【English Translation】 English version Sha (20), A she mou ta po (21), Po lu po cha (22), Pan tuo duo (23), Zhe luo cha po xi (24), He jia bi mou (25), Duo bi le sou (26), San zhe le sou (27), Po po fu (28), Suo luo po cha sou (29), Fei ji zhe (30), Duo suo lai suo (31), Tuo cha luo suo (32), Bo li bo zhe (33), Xiu luo xiu (34), Sou po suo mi (35), Xi luo suo (36), Po luo mou suo luo suo (37), Mou suo luo si (38), Luo po luo suo (39), Pin po si luo suo (40), Po po luo suo (41), Tuo mo lu zhe na luo suo (42), Fu nang cuo lan he luo suo (43), Shou tuo lu zhe na luo suo (44), Po mo mo luo suo (45), Bi mo lu zhe na qie qie (46), Sa dian mo luo suo (47), A li ye lu zhe na nou nou (48), Bi mo mou (49), Po luo he mang po he luo si you you (50), A you bi mu meng (51), Mou ni luo ti zhi zhi (52), Suo he. 'If you stay for fifteen days, you should see the image of the new moon on the mountain. At that time, you will know that you can see the twelve beasts, and after seeing them, whatever you wish for will be obtained at will. Good man! If you can practice asceticism in this way, you will be able to see these twelve beasts with your own eyes.' At that time, the Upasaka Jingde said to the Bodhisattva Mingxing: 'Good man! Can you teach and subdue sentient beings?'

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。云何調伏？為以身耶？口耶意耶？」

「善男子！我非身口，唯以心業。」

「善男子！若是心業，為過去耶？未來耶？現在乎？」

「善男子！亦非去來，唯是現在，制現在心不令作惡。」

「善男子！汝猶不能令現在心獲得解脫？云何而能調伏眾生？」

明星答言：「我今受持四無礙智凈目持力故，能調伏一切眾生。」

凈德言：「四無礙智凈目持者，亦復不能調伏眾生。何以故！無覺觀故，云何而言能調眾生？」

「善男子！我今問汝，隨意見答。善男子！攝入繫縛解脫清凈道及寂靜，雖復平等亦不平等。如是平等及不平等，何因緣生？何因緣出？何因緣增長？汝寧不知乎？」

凈德答言：「善男子！如是等事，因我我所生出增長。」

明星菩薩言：「善男子！是我我所何因緣生？」

「善男子！是我我所風因緣生。」

明星菩薩言：「風住何處？」

「善男子！風住虛空。」

又問：「虛空為何所住？」

答言：「虛空住于至處。」

又問：「至處復何所住？」

答言：「至處何處住者不可宣說。何以故？遠離一切諸處所故，一切處所所不攝故，非數非稱不可量故。非覺非觀，非有非無，非行非生，

【現代漢語翻譯】 現代漢語譯本：『如何調伏？是用身體嗎？用口嗎？還是用意念呢？』 『善男子！我不是用身體或口，只是用心念的業力。』 『善男子！如果是心念的業力，那是過去的呢？未來的呢？還是現在的呢？』 『善男子！也不是過去或未來，只是現在，控制現在的心不讓它作惡。』 『善男子！你尚且不能讓現在的心獲得解脫，又如何能調伏眾生呢？』 明星（菩薩名）回答說：『我現在受持四無礙智（四種無礙的智慧）的清凈眼力，所以能調伏一切眾生。』 凈德（菩薩名）說：『四無礙智的清凈眼力，也不能調伏眾生。為什麼呢？因為沒有覺觀，怎麼能說能調伏眾生呢？』 『善男子！我現在問你，隨你的理解回答。善男子！攝入、繫縛、解脫、清凈道以及寂靜，雖然平等，也並不平等。這樣的平等和不平等，是什麼因緣產生的？是什麼因緣出現的？是什麼因緣增長的？你難道不知道嗎？』 凈德回答說：『善男子！這些事情，是因為我執（對自我的執著）和我所執（對屬於自我的事物的執著）而產生、出現和增長的。』 明星菩薩說：『善男子！我執和我所執是什麼因緣產生的呢？』 『善男子！我執和我所執是風的因緣產生的。』 明星菩薩說：『風住在哪裡呢？』 『善男子！風住在虛空中。』 又問：『虛空又住在哪裡呢？』 回答說：『虛空住在至處（最終的歸宿）。』 又問：『至處又住在哪裡呢？』 回答說：『至處住在哪裡是不可言說的。為什麼呢？因為它遠離一切處所，不被一切處所包含，不是數量，不是稱量，不可衡量。它不是覺，不是觀，不是有，不是無，不是行，不是生。』

【English Translation】 English version: 'How is one subdued? Is it by the body? By the mouth? Or by the mind?' 'Good man! I am not by body or mouth, but solely by the karma of the mind.' 'Good man! If it is the karma of the mind, is it past? Future? Or present?' 'Good man! It is neither past nor future, but only the present, controlling the present mind not to do evil.' 'Good man! You are still unable to liberate the present mind, how can you subdue sentient beings?' Star (a Bodhisattva's name) replied, 'I now uphold the power of the pure eye of the Four Unimpeded Wisdoms (four kinds of unobstructed wisdom), therefore I can subdue all sentient beings.' Pure Virtue (a Bodhisattva's name) said, 'The pure eye of the Four Unimpeded Wisdoms also cannot subdue sentient beings. Why? Because there is no perception or observation, how can it be said to subdue sentient beings?' 'Good man! I now ask you, answer according to your understanding. Good man! Inclusion, bondage, liberation, the pure path, and tranquility, although equal, are also not equal. Such equality and inequality, by what cause are they produced? By what cause do they arise? By what cause do they grow? Do you not know?' Pure Virtue replied, 'Good man! These things are produced, arise, and grow because of self-attachment (attachment to self) and attachment to what belongs to self (attachment to things belonging to self).' Star Bodhisattva said, 'Good man! By what cause are self-attachment and attachment to what belongs to self produced?' 'Good man! Self-attachment and attachment to what belongs to self are produced by the cause of wind.' Star Bodhisattva said, 'Where does the wind reside?' 'Good man! The wind resides in the void.' He further asked, 'Where does the void reside?' He replied, 'The void resides in the ultimate place (the final destination).' He further asked, 'Where does the ultimate place reside?' He replied, 'Where the ultimate place resides is inexpressible. Why? Because it is far from all places, not contained by all places, not a number, not a measure, immeasurable. It is not perception, not observation, not existence, not non-existence, not action, not birth.'

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非出非滅，非有增長，非字非念，非作非受，非闇非明，非增非減，非壯非老，真實之性是一切法無掛礙門，是故至處無有住處。」

明星菩薩言：「善男子！如是即是四無礙智凈目陀羅尼。若有菩薩修集如是陀羅尼者，一切煩惱則為爛敗，入法緣慈，一切法中無有疑心。」說是法時十方世界無量眾生得法緣慈，無量眾生得近四無礙智凈目陀羅尼。

爾時，世尊贊是二人：「善哉，善哉！善男子！能如法問，能如法答，是陀羅尼因緣力故。四天王等！於我滅后能守護法。」

大方等大集經卷第二十三

「『戰阿羅呵(一)　修利蛇比摩(二)　其羅貶(三)　佛已牟邏(四)　若蛇牟邏(五)　阿呵希(六)　婆呵啰希(七)　若蛇呵希(八)　薩婆復多呵希(九)　梨咃婆呵休(十)　摩沙車婆牟梨(十一)　迦[(口*皮)/女]浮(十二)　邏奢浮(十三)　修邏蛇牟(十四)　呿迦那(十五)　摩希叉婆(十六)　迦婆摩呵(十七)　阿叉比婆邏(十八)　多波比婆(十九)　沙持因持利蛇鞞婆(二十)　阿阇牟他婆(二十一)　婆盧婆叉(二十二)　槃陀哆(二十三)　遮羅叉婆希(二十四)　呵迦比牟(二十五)　哆比勒搜(二十六)　散遮勒搜(二十七)　嘙嘙浮(二十八)

【現代漢語翻譯】 現代漢語譯本：『它』既不是產生也不是消滅，既不是存在也不是增長，既不是文字也不是念頭，既不是造作也不是承受，既不是黑暗也不是光明，既不是增加也不是減少，既不是強壯也不是衰老，真實的本性是一切法無所掛礙的法門，因此到達之處沒有停留之處。 明星菩薩說：『善男子！這即是四無礙智凈目陀羅尼（四種無礙的智慧，清凈的眼睛，總持法門）。如果有菩薩修習這樣的陀羅尼，一切煩惱就會爛壞，進入法緣慈（以法為緣的慈悲），在一切法中沒有疑惑。』當說此法時，十方世界無量眾生得到法緣慈，無量眾生接近四無礙智凈目陀羅尼。 這時，世尊讚歎這二人說：『好啊，好啊！善男子！能如法提問，能如法回答，這是陀羅尼因緣的力量。四天王等！在我滅度后能守護佛法。』 《大方等大集經》卷第二十三 『戰阿羅呵(一)（勝利者） 修利蛇比摩(二)（太陽的榮耀） 其羅貶(三)（堅固的堡壘） 佛已牟邏(四)（佛陀的根基） 若蛇牟邏(五)（智慧的根基） 阿呵希(六)（無垢的） 婆呵啰希(七)（光明的） 若蛇呵希(八)（智慧的光明） 薩婆復多呵希(九)（一切眾生的光明） 梨咃婆呵休(十)（解脫的庇護） 摩沙車婆牟梨(十一)（偉大的導師） 迦[(口*皮)/女]浮(十二)（清凈的） 邏奢浮(十三)（無染的） 修邏蛇牟(十四)（智慧的精華） 呿迦那(十五)（虛空的） 摩希叉婆(十六)（偉大的力量） 迦婆摩呵(十七)（無上的） 阿叉比婆邏(十八)（不可動搖的） 多波比婆(十九)（無盡的） 沙持因持利蛇鞞婆(二十)（真實的智慧） 阿阇牟他婆(二十一)（無生的） 婆盧婆叉(二十二)（無畏的） 槃陀哆(二十三)（解脫的） 遮羅叉婆希(二十四)（無礙的） 呵迦比牟(二十五)（無上的智慧） 哆比勒搜(二十六)（無盡的） 散遮勒搜(二十七)（無染的） 嘙嘙浮(二十八)（清凈的）』

【English Translation】 English version: 'It' is neither arising nor ceasing, neither existing nor increasing, neither a word nor a thought, neither acting nor receiving, neither darkness nor light, neither increasing nor decreasing, neither strong nor old. The true nature is the gate of non-obstruction of all dharmas, therefore, the place of arrival has no place to dwell. The Bodhisattva Bright Star said: 'Good man! This is the Dharani (a sacred utterance) of the Pure Eye of the Four Unobstructed Wisdoms (four kinds of unobstructed wisdom, pure eyes, and a method of holding all dharmas). If a Bodhisattva cultivates such a Dharani, all afflictions will be destroyed, entering into Dharma-related compassion (compassion based on Dharma), and there will be no doubt in all dharmas.' When this Dharma was spoken, countless beings in the ten directions of the world attained Dharma-related compassion, and countless beings approached the Dharani of the Pure Eye of the Four Unobstructed Wisdoms. At that time, the World Honored One praised these two, saying: 'Excellent, excellent! Good men! You are able to ask according to the Dharma, and able to answer according to the Dharma. This is the power of the cause and condition of the Dharani. Four Heavenly Kings and others! After my extinction, you will be able to protect the Dharma.' The Great Vaipulya Mahasamghata Sutra, Volume 23 'Zhan A Luo He (1) (The Victorious One), Xiu Li She Bi Mo (2) (The Glory of the Sun), Qi Luo Bian (3) (The Firm Fortress), Fo Yi Mou Luo (4) (The Foundation of the Buddha), Ruo She Mou Luo (5) (The Foundation of Wisdom), A He Xi (6) (The Immaculate One), Po He Luo Xi (7) (The Luminous One), Ruo She He Xi (8) (The Light of Wisdom), Sa Po Fu Duo He Xi (9) (The Light of All Beings), Li Ta Po He Xiu (10) (The Shelter of Liberation), Mo Sha Che Po Mou Li (11) (The Great Teacher), Jia [(mouth*skin)/female] Fu (12) (The Pure One), Luo She Fu (13) (The Undefiled One), Xiu Luo She Mou (14) (The Essence of Wisdom), Qu Jia Na (15) (The Empty One), Mo Xi Cha Po (16) (The Great Power), Jia Po Mo He (17) (The Supreme One), A Cha Bi Po Luo (18) (The Immovable One), Duo Bo Bi Po (19) (The Endless One), Sha Chi Yin Chi Li She Bi Po (20) (The True Wisdom), A She Mou Ta Po (21) (The Unborn One), Po Lu Po Cha (22) (The Fearless One), Pan Tuo Duo (23) (The Liberated One), Zhe Luo Cha Po Xi (24) (The Unobstructed One), He Jia Bi Mou (25) (The Supreme Wisdom), Duo Bi Le Sou (26) (The Endless One), San Zhe Le Sou (27) (The Undefiled One), Po Po Fu (28) (The Pure One).'

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婆羅婆叉搜(二十九)　佛已遮(三十)　哆𦀟賴沙(三十一)　陀叉邏娑(三十二)　波利波遮(三十三)　修邏修(三十四)　搜婆娑彌(三十五)　希邏(三十六)　嘙羅牟娑羅娑(三十七)　牟娑邏私(三十八)　羅婆邏婆(三十九)　頻婆思邏娑(四十)　嘙嘙邏娑(四十一)　陀摩盧遮那邏娑(四十二)　富囊挫蘭呵邏婆(四十三)　首陀盧遮那邏娑(四十四)　嘙摩摩邏娑(四十五)　比摩盧遮那呿伽(四十六)　薩顛摩邏娑(四十七)　阿利那遮那褥褥(四十八)　比摩牟(四十九)　婆遮呵芒嘙呵邏私葂葂(五十)　阿由比目醯(五十一)　牟尼邏提致沙(五十二)　娑呵(五十三)』」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十四

北涼天竺三藏曇無讖譯

虛空目分第十之三中聖目品第六

爾時，明星菩薩白佛言：「世尊！聲聞之人行聲聞乘，辟支佛人行辟支佛乘，如是二人云何修悲？思作何法？離何煩惱？」

佛言：「善男子！若有善男子、善女人行聲聞乘辟支佛乘，不觀眾生所有樂相，不作怨親父母等相，憐愍眾生修起悲心，乃至十方亦復如是。若我不能于惡眾生修集悲者，當觀是人八種苦相，生苦乃至死苦，是

【現代漢語翻譯】 現代漢語譯本 婆羅婆叉搜(二十九)，佛已遮(三十)，哆𦀟賴沙(三十一)，陀叉邏娑(三十二)，波利波遮(三十三)，修邏修(三十四)，搜婆娑彌(三十五)，希邏(三十六)，嘙羅牟娑羅娑(三十七)，牟娑邏私(三十八)，羅婆邏婆(三十九)，頻婆思邏娑(四十)，嘙嘙邏娑(四十一)，陀摩盧遮那邏娑(四十二)，富囊挫蘭呵邏婆(四十三)，首陀盧遮那邏娑(四十四)，嘙摩摩邏娑(四十五)，比摩盧遮那呿伽(四十六)，薩顛摩邏娑(四十七)，阿利那遮那褥褥(四十八)，比摩牟(四十九)，婆遮呵芒嘙呵邏私葂葂(五十)，阿由比目醯(五十一)，牟尼邏提致沙(五十二)，娑呵(五十三)。'

《大方等大集經》卷第二十四

北涼天竺三藏曇無讖譯

虛空目分第十之三中聖目品第六

爾時，明星菩薩對佛說：『世尊！聲聞之人修行聲聞乘，辟支佛人修行辟支佛乘，這兩種人如何修習悲心？思考應該做什麼法？遠離哪些煩惱？』

佛說：『善男子！如果有善男子、善女人修行聲聞乘或辟支佛乘，不觀察眾生所擁有的快樂表象，不產生怨恨、親近、父母等分別的觀念，憐憫眾生而修起悲心，乃至對十方眾生也是如此。如果我不能對惡劣的眾生修集悲心，應當觀察這些人所受的八種苦相，即生苦乃至死苦，這些苦相都是由無明所生。』

【English Translation】 English version 『Bara baraksa sau (29), Buddha yi zhe (30), Duo lai sha (31), Tuo cha luo suo (32), Bo li bo zhe (33), Xiu luo xiu (34), Sou po suo mi (35), Xi luo (36), Po luo mou suo luo suo (37), Mou suo luo si (38), Luo po luo po (39), Pin po si luo suo (40), Po po luo suo (41), Tuo mo lu zhe na luo suo (42), Fu nang cuo lan he luo po (43), Shou tuo lu zhe na luo suo (44), Po mo mo luo suo (45), Bi mo lu zhe na qie qie (46), Sa dian mo luo suo (47), A li na zhe na ru ru (48), Bi mo mou (49), Po zhe he mang po he luo si mian mian (50), A you bi mu xi (51), Mou ni luo ti zhi sha (52), Suo he (53).』

The Great Vaipulya Mahasamnipata Sutra, Volume 24

Translated by Tripitaka Dharmaraksa of Northern Liang, India

Chapter Six: The Holy Eye, from the Third of the Tenth Section on the Eye of Space

At that time, the Bodhisattva Bright Star said to the Buddha: 『World Honored One! Those who are Sravakas practice the Sravaka Vehicle, and those who are Pratyekabuddhas practice the Pratyekabuddha Vehicle. How do these two kinds of people cultivate compassion? What Dharma should they contemplate? What afflictions should they abandon?』

The Buddha said: 『Good man! If there are good men or good women who practice the Sravaka Vehicle or the Pratyekabuddha Vehicle, they do not observe the appearances of happiness that beings possess, nor do they generate notions of enemies, relatives, or parents. They cultivate compassion by having pity on all beings, and this is the same for beings in the ten directions. If I cannot cultivate compassion towards evil beings, I should observe the eight kinds of suffering that these beings endure, from the suffering of birth to the suffering of death. These sufferings all arise from ignorance.』

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人具足如是八苦，我當云何於是人所不生悲心？是人復有三種大苦，亦復未得脫三惡道，我當云何不生憐愍？

「云何名為觀于生苦？從業因緣父母和合，初受意識歌羅羅時，其身猶如葶歷子許，是時未有入出氣息，亦不覺知苦之與樂、不苦不樂。離先色相，未具后色，無力無慾，無有精進，無有憍慢上色上性上自在相，無五欲相，諸根不具。如是眾生，我當云何不生憐愍？如是眾生過去愛取名為無明，過去業有名之為行，初入胎心名之為識，歌羅羅中初色四陰名為名色。是時未具十二有支，以生因緣故，可說有十二因緣。眾生如是，何有智者不生憐愍？

「歌羅羅時住六七日，六七日轉名頞浮陀，是時形色猶如小棗。住七七日轉名伽那，是時形色如胡桃殼。住八七日轉名閉尸，形色猶如頻婆羅果，是時身邊有五胞出，謂頭手腳。十二七日始有腸相，二十七日男女根別，二十一七日始生骨節，乃至三十六七日中，其身具足血肉毛根，三十八七日具足身肢。四日四夜住在腹中臭穢之處。是人如是，我當云何不憐愍耶？

「爾時，還憶本生之事，憶已愁苦，作是念言：『若我出胎當修善法，愿后更莫生如是處，修不放逸遠離受生。』初出母胎，爾時舉身受迫迮苦，入風觸身亦復受苦。身初至地，以水摩

【現代漢語翻譯】 現代漢語譯本：人如果具足這八種苦，我怎麼能不對這個人不生起悲憫之心呢？這個人還有三種大苦，並且還沒有脫離三惡道，我怎麼能不生起憐憫之心呢？ 「什麼叫做觀察生之苦呢？從業力的因緣，父母和合，最初受意識形成歌羅羅（受精卵）時，身體就像葶藶子那麼小。這時還沒有呼吸，也不覺知苦樂或不苦不樂。離開了先前的色相，還沒有具備後來的色相，沒有力量，沒有慾望，沒有精進，沒有驕慢、高貴的地位、高貴的本性、高貴的自在相，沒有五欲的感受，各種感官都不完備。這樣的眾生，我怎麼能不生起憐憫之心呢？這樣的眾生，過去的愛取名為無明，過去的業名為行，最初入胎的心識名為識，歌羅羅中最初的色、受、想、行四陰名為名色。這時還沒有具備十二有支，因為有生的因緣，所以可以說有十二因緣。眾生是這樣的，哪個有智慧的人不會生起憐憫之心呢？ 「歌羅羅時住六七天，六七天後轉名為頞浮陀（胚胎），這時形狀顏色像小棗。住七七天後轉名為伽那（肉團），這時形狀顏色像胡桃殼。住八七天後轉名為閉尸（凝滑），形狀顏色像頻婆羅果，這時身體周圍有五個胞出現，就是頭、手、腳。十二個七天後開始有腸的形狀，二十個七天後男女的性器官有分別，二十一個七天後開始生出骨節，直到三十六個七天中，身體具備了血肉毛髮，三十八個七天後具備了身體的各個肢體。在母親腹中污穢的地方住了四天四夜。這個人是這樣的，我怎麼能不憐憫他呢？ 「這時，還回憶起前世的事情，回憶之後感到憂愁痛苦，這樣想：『如果我能出胎，一定要修習善法，希望以後不要再出生在這樣的地方，修習不放逸，遠離受生。』剛出母胎時，全身都感受到擠壓的痛苦，接觸到風也感到痛苦。身體剛到地上，用水摩擦身體，

【English Translation】 English version: If a person is complete with these eight sufferings, how can I not generate compassion for this person? This person also has three great sufferings, and has not yet escaped the three evil paths, how can I not generate pity? What is called observing the suffering of birth? From the karmic causes and conditions, the union of parents, when the initial consciousness is received and the kalala (zygote) is formed, the body is as small as a mustard seed. At this time, there is no breathing, nor is there any awareness of pleasure, pain, or neither pleasure nor pain. Separated from the previous form, not yet possessing the later form, without strength, without desire, without diligence, without arrogance, noble status, noble nature, noble self-mastery, without the experience of the five desires, and with all senses incomplete. How can I not generate pity for such a being? For such a being, past love is called ignorance, past karma is called action, the initial consciousness entering the womb is called consciousness, and the initial form, feeling, perception, and mental formations in the kalala are called name and form. At this time, the twelve links of dependent origination are not yet complete, but because of the cause of birth, it can be said that there are twelve links of dependent origination. How can any wise person not generate pity for such a being? The kalala stays for six or seven days, and after six or seven days it transforms into an arbuda (embryo), at which time its shape and color are like a small date. After seven times seven days, it transforms into a ghana (fleshy mass), at which time its shape and color are like a walnut shell. After eight times seven days, it transforms into a peshi (soft mass), at which time its shape and color are like a bimba fruit, and at this time five buds appear around the body, namely the head, hands, and feet. After twelve times seven days, the shape of the intestines begins to appear, after twenty times seven days, the male and female sexual organs are distinguished, after twenty-one times seven days, the joints begin to form, and until thirty-six times seven days, the body is complete with blood, flesh, and hair roots, and after thirty-eight times seven days, the body is complete with all its limbs. The person dwells in the foul place of the mother's womb for four days and four nights. How can I not have pity for such a person? At that time, one recalls the events of previous lives, and after recalling them, one feels sorrow and pain, thinking: 'If I can leave the womb, I must cultivate good deeds, and I hope that I will not be born in such a place again, cultivating non-negligence and avoiding rebirth.' When first leaving the mother's womb, the whole body experiences the suffering of being squeezed, and also experiences suffering from the touch of the wind. When the body first touches the ground, the body is rubbed with water,

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洗復受大苦猶如地獄，爾時還失憶宿命事。生已復有老病死苦隨逐不捨，復有風病，白水、黃水和合等病。如是四病數各百一常隨逐之，是故名為生是大苦。

「既受生已，老復隨逐，發白面皺，失智慚愧，發毛稀疏。諸行陳故諸根衰熟，易破易壞，爛朽危脆，唯貪二味，所謂咸酢。能壞安樂身根遍惱，是大苦河，能破眾生三世壯色，妄如嬰兒，狂如鬼著。眾生具足如是惡事，我當云何不生憐愍？

「爾時復為死所侵逼，失於智慧壽命諸有，捨棄諸陰，身壞命壞四大離散。三世眾生壽命之怨，一切眾產生就死法，我當云何不生憐愍？

「爾時復有所不愛物而來親近，所謂寒熱、飢渴、惡人、惡獸。眾生如是，我當云何不生憐愍。

「復有所愛別離，所謂盛年、財寶、康強、壽命、父母、妻子、親戚眷屬、上妙六塵。眾生既受如是等苦，我當云何不生憐愍？

「或有眾生於三世中，求上六塵而不能得，以是因緣具受眾苦。若我於此惡類眾生不生憐愍，我當云何得阿耨多羅三藐三菩提？

「一切眾生受五陰擔，我亦如是。若我不修大悲之心，云何得舍如是重擔？

「一切聖人已得遠離五陰重擔，若不修行三種凈戒，不善思惟，其心放逸不行正道，不得解脫如是之人受百種苦。

【現代漢語翻譯】 現代漢語譯本： 『洗復受大苦猶如地獄』，意思是再次經歷巨大的痛苦，如同身處地獄一般，『爾時還失憶宿命事』，那時還會失去對前世的記憶。『生已復有老病死苦隨逐不捨』，出生之後，衰老、疾病和死亡的痛苦會緊隨不捨，『復有風病，白水、黃水和合等病』，還會有風病，以及白水（指體液）和黃水（指膽汁）失調等疾病。『如是四病數各百一常隨逐之』，像這樣的四種疾病，每一種都有百餘種表現，常常伴隨著人，『是故名為生是大苦』，所以說出生是巨大的痛苦。 『既受生已，老復隨逐』，既然已經出生，衰老就會緊隨而來，『發白面皺，失智慚愧，發毛稀疏』，頭髮變白，面容佈滿皺紋，失去智慧，感到羞愧，頭髮也變得稀疏。『諸行陳故諸根衰熟』，各種身體機能都變得陳舊衰敗，『易破易壞，爛朽危脆』，容易破損、損壞，腐爛朽壞，非常脆弱，『唯貪二味，所謂咸酢』，只貪戀兩種味道，就是鹹味和酸味。『能壞安樂身根遍惱』，這些會破壞安樂，使身體的各個器官都感到煩惱，『是大苦河』，這是巨大的痛苦之河，『能破眾生三世壯色』，能夠摧毀眾生過去、現在、未來三世的壯盛容顏，『妄如嬰兒，狂如鬼著』，變得像嬰兒一樣糊塗，像被鬼附身一樣瘋狂。『眾生具足如是惡事，我當云何不生憐愍？』眾生具備如此種種惡事，我怎麼能不生起憐憫之心呢？ 『爾時復為死所侵逼』，那時還會被死亡所逼迫，『失於智慧壽命諸有』，失去智慧、壽命和一切存在，『捨棄諸陰』，捨棄五蘊（色、受、想、行、識），『身壞命壞四大離散』，身體毀壞，生命終結，地、水、火、風四大分離。『三世眾生壽命之怨』，這是三世眾生都無法逃脫的壽命之怨，『一切眾產生就死法』，一切眾生都終將面臨死亡，『我當云何不生憐愍？』我怎麼能不生起憐憫之心呢？ 『爾時復有所不愛物而來親近』，那時還會有不喜愛的事物來接近，『所謂寒熱、飢渴、惡人、惡獸』，比如寒冷、炎熱、飢餓、乾渴、惡人、惡獸。『眾生如是，我當云何不生憐愍』，眾生就是這樣，我怎麼能不生起憐憫之心呢？ 『復有所愛別離』，還會有所愛之物分離，『所謂盛年、財寶、康強、壽命、父母、妻子、親戚眷屬、上妙六塵』，比如美好的年華、財富、健康、壽命、父母、妻子、親戚眷屬、美好的色、聲、香、味、觸、法六塵。『眾生既受如是等苦，我當云何不生憐愍？』眾生既然承受如此種種痛苦，我怎麼能不生起憐憫之心呢？ 『或有眾生於三世中，求上六塵而不能得』，或者有的眾生在過去、現在、未來三世中，追求美好的六塵卻不能得到，『以是因緣具受眾苦』，因為這個原因而承受各種痛苦。『若我於此惡類眾生不生憐愍，我當云何得阿耨多羅三藐三菩提？』如果我對這些可憐的眾生不生起憐憫之心，我怎麼能獲得阿耨多羅三藐三菩提（無上正等正覺）呢？ 『一切眾生受五陰擔，我亦如是』，一切眾生都揹負著五蘊的重擔，我也是如此。『若我不修大悲之心，云何得舍如是重擔？』如果我不修習大悲之心，怎麼能夠捨棄如此沉重的負擔呢？ 『一切聖人已得遠離五陰重擔』，一切聖人已經得以遠離五蘊的重擔，『若不修行三種凈戒，不善思惟，其心放逸不行正道，不得解脫如是之人受百種苦』，如果修行者不持守三種清凈的戒律，不善於思考，內心放縱，不走正道，就不能得到解脫，這樣的人會遭受百種痛苦。

【English Translation】 English version: 'Washing and again receiving great suffering is like hell,' meaning experiencing immense pain again, as if being in hell. 'At that time, one also loses memory of past lives,' meaning one loses the memory of previous existences. 'Having been born, old age, sickness, and death follow relentlessly,' meaning that after birth, the sufferings of aging, illness, and death follow without ceasing. 'There are also wind diseases, and diseases from the combination of white fluids and yellow fluids,' referring to imbalances of bodily fluids and bile. 'Such four diseases, each with a hundred and one forms, constantly follow,' meaning that these four types of diseases, each with over a hundred manifestations, constantly accompany a person. 'Therefore, it is called birth is great suffering,' thus birth is said to be a great suffering. 'Having been born, old age follows,' meaning that once born, old age will follow. 'Hair turns white, face wrinkles, wisdom is lost, shame is felt, and hair becomes sparse,' describing the physical and mental decline of aging. 'All actions become old and the senses weaken,' meaning that all bodily functions become old and decay. 'Easy to break, easy to damage, rotten, and fragile,' describing the vulnerability of the body. 'Only craving two tastes, namely salty and sour,' meaning that one only craves these two flavors. 'Able to destroy peace and afflict the body's senses,' meaning that these cravings destroy peace and cause suffering to the body's organs. 'It is a great river of suffering,' describing the immense suffering. 'Able to destroy the magnificent appearance of beings in the three times,' meaning that it destroys the magnificent appearance of beings in the past, present, and future. 'Confused like an infant, mad like a ghost-possessed,' describing the mental state of confusion and madness. 'Beings are full of such evils, how can I not feel compassion?' meaning that since beings are full of such evils, how can I not feel compassion? 'At that time, one is again oppressed by death,' meaning that one is oppressed by death. 'Losing wisdom, lifespan, and all existence,' meaning losing wisdom, lifespan, and all forms of existence. 'Abandoning the aggregates,' meaning abandoning the five aggregates (form, feeling, perception, mental formations, and consciousness). 'The body is destroyed, life is destroyed, and the four elements scatter,' meaning the body is destroyed, life ends, and the four elements of earth, water, fire, and wind separate. 'The resentment of lifespan for beings in the three times,' meaning that this is the resentment of lifespan that beings in the three times cannot escape. 'All beings accomplish the law of death,' meaning that all beings will face death. 'How can I not feel compassion?' meaning how can I not feel compassion? 'At that time, one is approached by what is not loved,' meaning that one is approached by things that are not loved. 'Such as cold, heat, hunger, thirst, evil people, and evil beasts,' giving examples of unpleasant things. 'Beings are like this, how can I not feel compassion?' meaning that since beings are like this, how can I not feel compassion? 'There is also separation from what is loved,' meaning that there is also separation from what is loved. 'Such as youth, wealth, health, lifespan, parents, wife, relatives, and the wonderful six objects of sense,' giving examples of loved things. 'Since beings suffer such sufferings, how can I not feel compassion?' meaning that since beings suffer such sufferings, how can I not feel compassion? 'Or some beings in the three times seek the wonderful six objects of sense but cannot obtain them,' meaning that some beings in the past, present, and future seek the wonderful six objects of sense but cannot obtain them. 'Because of this, they fully receive all kinds of suffering,' meaning that because of this, they receive all kinds of suffering. 'If I do not feel compassion for these miserable beings, how can I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' meaning that if I do not feel compassion for these miserable beings, how can I attain Anuttara-samyak-sambodhi? 'All beings bear the burden of the five aggregates, and so do I,' meaning that all beings bear the burden of the five aggregates, and so do I. 'If I do not cultivate great compassion, how can I get rid of such a heavy burden?' meaning that if I do not cultivate great compassion, how can I get rid of such a heavy burden? 'All sages have already been able to get rid of the heavy burden of the five aggregates,' meaning that all sages have already been able to get rid of the heavy burden of the five aggregates. 'If one does not practice the three pure precepts, does not think well, and one's mind is unrestrained and does not follow the right path, one cannot attain liberation, and such a person will suffer a hundred kinds of suffering,' meaning that if a practitioner does not uphold the three pure precepts, does not think well, and one's mind is unrestrained and does not follow the right path, one cannot attain liberation, and such a person will suffer a hundred kinds of suffering.

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眾生既受如是百苦，我當云何不修悲心？

「若有眾生於一日夜，能如是觀，是人得心猶如虛空，是人能於一切眾生修集大悲，是人能得身心寂靜。是人不遠正真法界及以法性。如是方便，能得聲聞緣覺眾生緣悲。

「若有菩薩初修道時，作是思惟：『設令我有恒河沙等如須彌身，當以是身為於一人，于無量世受大劇苦，令彼一人得受樂者，我終不悔，亦不退轉于菩提心。』

「復作是念：『假令一切所有眾生，各各執椎如須彌山，來打我身經無量歲。我當忍受不生噁心，乃至一念。』

「復作是念：『是人所受百種之苦，一切眾生亦受是苦，而不知念阿耨多羅三藐三菩提。我今是學阿耨多羅三藐三菩提，云何不受？刀劍火石，亦復如是。若我當於一切眾生生噁心者，諸佛、賢聖當見呵責而作是語：「是人慾得阿耨多羅三藐三菩提，云何如是而不忍辱？」』

「菩薩摩訶薩修凈意者，即是忍辱。忍辱者即是瓔珞精進道性器四財寶，菩薩修集如是忍辱，能凈身心，能凈莊嚴堅固莊嚴，得大智慧，不與聲聞辟支佛共。于諸眾生最為殊勝，一切四魔不得其便，邪不能動，煩惱折減，一切怨仇不能為惡，言辭所說不可窮盡。

「其智甚深猶如大海，精進堅牢如須彌山，等諸眾生如海一味

【現代漢語翻譯】 現代漢語譯本：眾生既然承受如此眾多的痛苦，我怎麼能不修習悲憫之心呢？ 如果眾生在一天一夜中，能夠這樣觀想，這個人就能獲得如同虛空般的心境，這個人能夠對一切眾生修習大悲心，這個人能夠獲得身心寂靜。這個人離真正的法界和法性不遠。通過這樣的方便法門，能夠獲得聲聞（Shravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）的悲憫之心。 如果菩薩在初修行道時，這樣思惟：『假設我擁有像恒河沙一樣多的須彌山（Sumeru，佛教宇宙觀中的中心山）那麼大的身體，我願意用這樣的身體，爲了一個人，在無量世中承受巨大的痛苦，只要能讓那一個人得到快樂，我終究不會後悔，也不會退轉菩提心。』 又這樣想：『假設一切眾生，各自拿著像須彌山一樣大的椎子，來打我的身體，經過無量歲月。我應當忍受，不生起惡念，哪怕是一念。』 又這樣想：『這個人所承受的百種痛苦，一切眾生也承受著這些痛苦，卻不知道唸誦阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我現在是學習阿耨多羅三藐三菩提，怎麼能不承受這些痛苦呢？刀劍、火焰、石頭，也是如此。如果我對一切眾生生起惡念，諸佛、賢聖會看到並呵責我，說：「這個人想要獲得阿耨多羅三藐三菩提，怎麼能這樣不忍辱呢？」』 菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修習清凈心，就是忍辱。忍辱就是瓔珞（Yingluo，一種裝飾品）精進道性器四種財寶。菩薩修習這樣的忍辱，能夠清凈身心，能夠清凈莊嚴，堅固莊嚴，獲得大智慧，不與聲聞和辟支佛相同。在一切眾生中最為殊勝，一切四魔（四種障礙修行的魔）都不能得逞，邪惡不能動搖，煩惱減少，一切怨仇不能作惡，言辭所說不可窮盡。 他的智慧深邃如大海，精進堅固如須彌山，對待一切眾生如同海水一般平等一味。

【English Translation】 English version: Since sentient beings endure such numerous sufferings, how can I not cultivate a compassionate heart? If sentient beings can contemplate in this way for one day and one night, that person will attain a mind like the void, that person can cultivate great compassion towards all sentient beings, and that person can attain tranquility of body and mind. That person is not far from the true Dharma realm and Dharma nature. Through such expedient means, one can attain the compassion of Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). If a Bodhisattva, when first embarking on the path of practice, thinks thus: 『Suppose I had bodies as numerous as the sands of the Ganges River, each as large as Mount Sumeru, I would use such a body to endure great suffering for countless eons for the sake of one person, so that that one person could attain happiness. I would never regret it, nor would I retreat from the Bodhi mind.』 And further thinks: 『Suppose all sentient beings, each holding a mallet as large as Mount Sumeru, were to strike my body for countless years. I should endure it without giving rise to any evil thought, not even for a single moment.』 And further thinks: 『The hundred kinds of suffering that this person endures, all sentient beings also endure these sufferings, yet they do not know to recite Anuttara-samyak-sambodhi (supreme perfect enlightenment). I am now learning Anuttara-samyak-sambodhi, how can I not endure these sufferings? Swords, flames, and stones are also the same. If I were to give rise to evil thoughts towards all sentient beings, the Buddhas and Sages would see and rebuke me, saying: 「This person wishes to attain Anuttara-samyak-sambodhi, how can they be so lacking in patience?」』 A Bodhisattva-Mahasattva (great Bodhisattva) who cultivates a pure mind is practicing patience. Patience is the four treasures of the necklace (Yingluo), diligence, the path of Dharma nature, and the vessel. A Bodhisattva who cultivates such patience can purify body and mind, can purify adornment, solidify adornment, attain great wisdom, and is not the same as Shravakas and Pratyekabuddhas. Among all sentient beings, they are the most outstanding. All four Maras (four demons that hinder practice) cannot take advantage, evil cannot move them, afflictions are reduced, all enemies cannot do evil, and the words spoken are inexhaustible. Their wisdom is as profound as the ocean, their diligence is as firm as Mount Sumeru, and they treat all sentient beings with the same equanimity, like the single taste of the ocean.

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，能大利益猶如大地，凈眾垢污猶如清水，能作光明猶如朗日。于眾無礙猶如猛風，世法不污猶如蓮華，下視眾生如金翅鳥，眾生樂見如夏日云，眾生樂受如夏時雨。見無餘求猶病遇醫，壞諸貧窮如如意珠，施眾禪定猶如梵天，生死無礙猶如虛空，示平不平猶如明燈，人天恭敬猶如帝釋。

「若有菩薩起瞋恚心，一切怨賊悉得其便，喪失一切善根財寶，一切眾魔獲得其過，為諸煩惱之所污染，入大闇處失一切善根，為諸聖人之所呵責。若有菩薩起瞋恚心乃至一念，則為喪失一切善法，設我悉受一切眾生無量億數打罵毀辱，乃至不應起一念瞋。何以故？如是眾生不學慈悲。若彼眾生心無瞋打，我當云何修集慈悲？以是義故，眾生瞋時我應生喜。何以故？即是我之悲因緣故。若有善男子、善女人能作是觀，即得不共聲聞緣覺眾生緣悲，亦能疾得阿耨多羅三藐三菩提。

「善男子！復有眾生觀三惡道苦眾生已，修集悲心。復有觀察三界所有諸苦眾生，而修悲心。復有觀察五陰眾生，而修悲心；入界亦爾。

「善男子！以是義故，菩薩摩訶薩欲得阿耨多羅三藐三菩提，當修慈悲。何以故？夫慈悲者，即是一切善法種子。若有眾生得色界身，亦是修集慈悲因緣。若無色身，若聲聞道、若緣覺道、若諸菩薩莊嚴

【現代漢語翻譯】 現代漢語譯本：能帶來巨大利益，如同大地一般；能凈化眾生的污垢，如同清水一般；能帶來光明，如同晴朗的太陽一般。對於一切眾生沒有障礙，如同猛烈的風一般；不被世俗的法則所污染，如同蓮花一般；俯視眾生，如同金翅鳥一般；眾生樂於見到，如同夏日的雲彩一般；眾生樂於接受，如同夏天的雨水一般。見到眾生沒有其他需求，如同病人遇到醫生一般；能破除一切貧窮，如同如意寶珠一般；給予眾生禪定，如同梵天一般；在生死中沒有障礙，如同虛空一般；顯示平等與不平等，如同明燈一般；受到人天恭敬，如同帝釋（Indra，天神之王）一般。 『如果菩薩生起嗔恨心，一切怨敵都會得逞，喪失一切善根和財富，一切魔都會獲得機會，被各種煩惱所污染，進入黑暗之處，失去一切善根，被聖人所呵責。如果菩薩生起嗔恨心，哪怕只是一念，就會喪失一切善法。即使我受到一切眾生無量億次的打罵和侮辱，也不應該生起一念嗔恨。為什麼呢？因為這些眾生不學習慈悲。如果這些眾生心中沒有嗔恨，我又要如何修集慈悲呢？因為這個原因，當衆生嗔恨時，我應該感到歡喜。為什麼呢？因為這正是我的悲心生起的因緣。如果善男子、善女人能夠這樣觀察，就能獲得不與聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）和眾生相同的悲心，也能迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』 『善男子！還有眾生觀察三惡道（three evil realms，地獄、餓鬼、畜生）受苦的眾生后，修集悲心。還有觀察三界（three realms，欲界、色界、無色界）所有受苦的眾生，而修悲心。還有觀察五陰（five aggregates，色、受、想、行、識）眾生，而修悲心；入界（dhātu，界）也是如此。 『善男子！因為這個原因，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）想要獲得阿耨多羅三藐三菩提，應當修習慈悲。為什麼呢？因為慈悲是一切善法的種子。如果有眾生得到色身（rūpa-kāya，物質身體），也是修集慈悲的因緣。如果沒有色身，無論是聲聞道、緣覺道，還是諸菩薩的莊嚴，

【English Translation】 English version: Able to bring great benefit, like the earth; able to purify the defilements of beings, like clear water; able to bring light, like the bright sun. Unobstructed to all beings, like a fierce wind; undefiled by worldly laws, like a lotus flower; looking down upon beings, like a garuda (a mythical bird); pleasing to beings to see, like summer clouds; pleasing to beings to receive, like summer rain. Seeing no other needs in beings, like a patient meeting a doctor; able to destroy all poverty, like a wish-fulfilling jewel; giving beings samadhi (meditative absorption), like Brahma (a Hindu deity); unobstructed in birth and death, like empty space; showing equality and inequality, like a bright lamp; respected by humans and gods, like Indra (king of the gods). 'If a Bodhisattva (a being on the path to Buddhahood) generates anger, all enemies will take advantage, losing all roots of goodness and wealth, all demons will gain opportunities, being defiled by various afflictions, entering a dark place, losing all roots of goodness, and being rebuked by the sages. If a Bodhisattva generates anger, even for a single thought, they will lose all good dharmas (teachings). Even if I were to receive countless beatings, scoldings, and insults from all beings, I should not generate a single thought of anger. Why? Because these beings do not learn compassion. If these beings had no anger in their hearts, how would I cultivate compassion? For this reason, when beings are angry, I should feel joy. Why? Because this is the very cause of my compassion arising. If a good man or good woman can observe in this way, they will obtain compassion that is not shared with Śrāvakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), and ordinary beings, and they will also quickly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).' 'Good man! There are also beings who, after observing the suffering beings in the three evil realms (hell, hungry ghosts, and animals), cultivate compassion. There are also those who observe all suffering beings in the three realms (desire realm, form realm, and formless realm) and cultivate compassion. There are also those who observe the beings of the five aggregates (form, feeling, perception, mental formations, and consciousness) and cultivate compassion; the same is true for entering the dhātu (elements).' 'Good man! For this reason, a Bodhisattva-mahāsattva (great Bodhisattva) who wishes to attain Anuttarā-samyak-saṃbodhi should cultivate loving-kindness and compassion. Why? Because loving-kindness and compassion are the seeds of all good dharmas. If beings obtain a rūpa-kāya (physical body), it is also a cause for cultivating loving-kindness and compassion. If there is no physical body, whether it is the path of the Śrāvakas, the path of the Pratyekabuddhas, or the adornments of the Bodhisattvas,

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堅固行六波羅蜜，調伏眾生得無生忍，成阿耨多羅三藐三菩提，皆因慈悲種子因緣。」

說是慈悲因緣法時，明星菩薩得無生法忍，是忍不與緣覺聲聞共之；八萬四千眾生得如法忍；五萬五千那由他眾生髮阿耨多羅三藐三菩提心；十萬八千眾生得不退心；二萬衆產生就慈悲；五千比丘得阿羅漢果；五百比丘尼盡一切漏；十萬億眾生破大邪見得正見心。

爾時，世尊告無勝意童子：「善男子！過去有佛名發功德意，亦說如是大慈大悲。」

無勝意童子言：「世尊！所言如者云何名如？」

佛言：「善男子！遠離身相名之為如。」

無勝意童子言：「所言身者即是實性，即是寂靜，即是法界，即是無漏，即是無盡。」

佛言：「善男子！如身者即是一切眾生之身，即是過去未來邊際，即是寂靜。」

無勝意童子言：「世尊！若一切佛如即是身。」

佛言：「善哉，善哉！善男子！如是法界，無有增減，三世平等，不生不出不滅，猶如虛空，如身亦如是。」說是法時，三萬眾生得如法忍。

爾時，世尊告明星菩薩言：「善男子！云何修集緣眾生喜？善男子！若有菩薩不修慈悲，不念眾生所有樂相，乃至不觀三趣三界所有諸苦，而亦觀於五陰出滅。如是觀已生於喜心

【現代漢語翻譯】 現代漢語譯本 『通過堅定地修行六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），調伏眾生，獲得無生法忍（對一切法不生不滅的領悟），成就阿耨多羅三藐三菩提（無上正等正覺），這一切都源於慈悲的種子因緣。』 當佛陀宣說慈悲因緣法時，明星菩薩獲得了無生法忍，這種領悟不是緣覺（獨自覺悟者）和聲聞（聽聞佛法而覺悟者）所能達到的；八萬四千眾生獲得瞭如法忍（符合真理的領悟）；五萬五千那由他（極大的數字）眾生髮起了阿耨多羅三藐三菩提心（追求無上正等正覺的心）；十萬八千眾生獲得了不退轉心（永不退失菩提心）；二萬衆產生就了慈悲；五千比丘（出家男眾）證得了阿羅漢果（斷盡煩惱的聖者）；五百比丘尼（出家女眾）斷盡了一切煩惱；十萬億眾生破除了大邪見，獲得了正見之心。 這時，世尊告訴無勝意童子：『善男子！過去有一尊佛，名為發功德意，他也宣說了這樣的大慈大悲。』 無勝意童子說：『世尊！您所說的「如」是什麼意思呢？』 佛說：『善男子！遠離一切身相，就叫做「如」。』 無勝意童子說：『您所說的身，就是實性，就是寂靜，就是法界（宇宙萬法的本體），就是無漏（沒有煩惱），就是無盡。』 佛說：『善男子！身，就是一切眾生的身，就是過去未來的邊際，就是寂靜。』 無勝意童子說：『世尊！如果一切佛的「如」就是身。』 佛說：『善哉，善哉！善男子！法界就是這樣，沒有增減，三世平等，不生不滅，猶如虛空，身也是如此。』當佛陀宣說此法時，三萬眾生獲得瞭如法忍。 這時，世尊告訴明星菩薩：『善男子！如何修集緣眾生喜？善男子！如果有菩薩不修慈悲，不念眾生所有的快樂，甚至不觀察三趣（地獄、餓鬼、畜生）三界（欲界、色界、無色界）所有的痛苦，卻觀察五陰（色、受、想、行、識）的生滅。這樣觀察后，就會生起喜悅之心。』

【English Translation】 English version 'Firmly practicing the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), subduing sentient beings, attaining the non-origination forbearance (understanding of the non-arising and non-ceasing of all dharmas), and achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), all of these are due to the causal conditions of the seeds of loving-kindness and compassion.' When the Buddha was expounding the Dharma of the causal conditions of loving-kindness and compassion, the Bodhisattva Bright Star attained the non-origination forbearance, which is not shared by Pratyekabuddhas (those who attain enlightenment on their own) and Sravakas (those who attain enlightenment by hearing the Dharma); eighty-four thousand sentient beings attained the forbearance of the Dharma; fifty-five thousand nayutas (a very large number) of sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind seeking supreme perfect enlightenment); one hundred and eight thousand sentient beings attained the non-retrogressing mind (a mind that never retreats from the path to enlightenment); twenty thousand sentient beings achieved loving-kindness and compassion; five thousand Bhikkhus (monks) attained the Arhat fruit (a saint who has extinguished all afflictions); five hundred Bhikkhunis (nuns) exhausted all outflows; and one hundred trillion sentient beings broke through great wrong views and attained the mind of right view. At that time, the World Honored One said to the youth Unsurpassed Intent: 'Good man! In the past, there was a Buddha named Merit-Generating Intent, who also expounded such great loving-kindness and compassion.' The youth Unsurpassed Intent said: 'World Honored One! What is meant by the term 「suchness」?' The Buddha said: 'Good man! To be apart from all forms of the body is called 「suchness.」' The youth Unsurpassed Intent said: 'What is called the body is the true nature, is stillness, is the Dharmadhatu (the realm of all phenomena), is without outflows (free from afflictions), and is without end.' The Buddha said: 'Good man! The body is the body of all sentient beings, is the boundary of the past and future, and is stillness.' The youth Unsurpassed Intent said: 'World Honored One! If the 「suchness」 of all Buddhas is the body.' The Buddha said: 'Excellent, excellent! Good man! The Dharmadhatu is like this, without increase or decrease, equal in the three times, not arising, not ceasing, like empty space, and the body is also like this.' When the Buddha expounded this Dharma, thirty thousand sentient beings attained the forbearance of the Dharma. At that time, the World Honored One said to the Bodhisattva Bright Star: 'Good man! How does one cultivate the joy that arises from sentient beings? Good man! If a Bodhisattva does not cultivate loving-kindness and compassion, does not think of the happiness of sentient beings, and does not even observe the sufferings of the three realms (desire realm, form realm, formless realm) and the three destinies (hell, hungry ghosts, animals), but observes the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, consciousness). Having observed in this way, joy will arise.'

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，但樂觀法，觀已生喜，如是喜心願及眾生，是名為喜。」

「世尊！云何修舍？」

「善男子！若有菩薩不修慈悲及以喜心，修舍念舍父母，乃至聲聞、緣覺、菩薩、諸佛修是舍時，遠離一切愛瞋法心，是人修集空無相愿。既修集已，不久定當得入涅槃。若人修集如是等四無量心，是人則為十方諸佛、菩薩、天、龍、夜叉、剎利、婆羅門、毗舍、首陀、比丘、比丘尼、優婆塞、優婆夷之所供養。隨有國土，若四部眾修集如是四無量心，其土則已遠離一切衰禍之相，其中眾生樂離惡法、受持善法。

「善男子！四無量心，具足如是無量福德。」

大方等大集經虛空目分中辟支佛乘品第七

無勝意童子復白佛言：「世尊！修緣覺乘比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，云何修集慈悲喜捨？」

佛言：「善男子！若有修集辟支佛乘比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，觀眾生樂，解眾生樂，念法緣慈，終不憶念緣眾生慈，如自心中所受樂事，亦愿眾生同共得之。觀法平等，觀樂平等，觀心平等，觀如平等。如是觀已，乃至不於一人生惡。設有因緣生噁心者，應作是念：『若我于彼生噁心者，云何當得阿耨多羅三藐三菩提？菩薩摩訶薩成就無量純善功德，若

【現代漢語翻譯】 現代漢語譯本 『但樂觀法，觀察已生起的喜悅，如此喜悅之心願及於眾生，這稱為喜。』

『世尊！如何修習舍？』

『善男子！如果有菩薩不修習慈悲以及喜悅之心，修習舍時，念舍父母，乃至聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）、菩薩（bodhisattva，以覺悟眾生為目標的人）、諸佛，修習這種舍時，遠離一切愛慾和嗔恨的法心，這個人修習空、無相、無愿。既然修習了，不久必定能夠進入涅槃（nirvana，解脫生死輪迴的境界）。如果有人修習像這樣的四無量心，這個人就會受到十方諸佛、菩薩、天、龍、夜叉（yaksa，一種鬼神）、剎帝利（ksatriya，古印度四大種姓之一，武士階層）、婆羅門（brahmana，古印度四大種姓之一，祭司階層）、毗舍（vaisya，古印度四大種姓之一，商人階層）、首陀（sudra，古印度四大種姓之一，奴隸階層）、比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）的供養。無論哪個國土，如果四部眾修習像這樣的四無量心，那個國土就已經遠離一切衰敗和災禍的跡象，其中的眾生樂於遠離惡法，接受和奉持善法。

『善男子！四無量心，具備如此無量的福德。』

《大方等大集經》虛空目分中辟支佛乘品第七

無勝意童子再次對佛說：『世尊！修習緣覺乘的比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，如何修習慈悲喜捨？』

佛說：『善男子！如果有修習辟支佛乘的比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，觀察眾生的快樂，理解眾生的快樂，念法緣慈，始終不憶念緣眾生的慈，如同自己心中所感受的快樂，也希望眾生共同得到。觀察法平等，觀察樂平等，觀察心平等，觀察如平等。這樣觀察之後，乃至不對任何一個人生起惡念。如果有因緣生起噁心，應當這樣想：『如果我對他們生起噁心，如何能夠得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）成就無量純善的功德，如果』

【English Translation】 English version 'But with an optimistic approach, observe the joy that has arisen, and with such a joyful heart, wish it upon all beings; this is called joy.'

'World Honored One! How does one cultivate equanimity?'

'Good man! If a Bodhisattva does not cultivate loving-kindness, compassion, and joy, but cultivates equanimity, contemplating the abandonment of parents, and even Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who seek enlightenment for all beings), and all Buddhas, when cultivating this equanimity, they distance themselves from all attachments and hatred in their minds. Such a person cultivates emptiness, signlessness, and wishlessness. Having cultivated these, they will soon attain Nirvana (the state of liberation from the cycle of rebirth). If one cultivates these four immeasurable minds, they will be honored by all Buddhas, Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Kshatriyas (warrior caste), Brahmins (priest caste), Vaishyas (merchant caste), Shudras (laborer caste), Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) in the ten directions. In any country where the four assemblies cultivate these four immeasurable minds, that land will be free from all signs of decline and misfortune, and the beings within will be happy to abandon evil and embrace good.

'Good man! The four immeasurable minds possess such immeasurable merit.'

The Seventh Chapter on the Pratyekabuddha Vehicle in the Section on the Eye of Space of the Great Vaipulya Mahasamghata Sutra

The youth No-Victory-Intent again said to the Buddha, 'World Honored One! How do Bhikkhus, Bhikkhunis, Upasakas, Upasikas, good men, and good women who cultivate the Pratyekabuddha Vehicle cultivate loving-kindness, compassion, joy, and equanimity?'

The Buddha said, 'Good man! If there are Bhikkhus, Bhikkhunis, Upasakas, Upasikas, good men, and good women who cultivate the Pratyekabuddha Vehicle, they observe the happiness of beings, understand the happiness of beings, and contemplate the Dharma-based loving-kindness, never recalling loving-kindness based on beings. Just as they experience joy in their own hearts, they also wish that all beings may attain it together. They observe the equality of Dharma, the equality of joy, the equality of mind, and the equality of suchness. Having observed in this way, they will not even generate evil thoughts towards a single being. If there is a cause for evil thoughts to arise, they should think, 『If I generate evil thoughts towards them, how can I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? A Bodhisattva-Mahasattva (great Bodhisattva) achieves immeasurable pure and virtuous merits, if』

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於一人生瞋噁心，尚不能得阿耨多羅三藐三菩提，況我未成諸善功德？』以是因緣，修眾生慈及法緣慈，悲喜舍心亦復如是。

「善男子！若有欲學緣覺乘者，應如是修慈悲喜捨。」

說是法時，六萬億眾生得住初地，或得二地三地四地五地；或有眾生得無生忍；或有獲得辟支佛道及聲聞道；無量眾生髮阿耨多羅三藐三菩提心。

大方等大集經虛空目分中聖無礙智品第八

爾時，眾中有一童子名虛空聲，白佛言：「世尊！云何菩薩莊嚴無上菩提之道？修一切智目方便無緣梵行，一切法目方便無緣梵行，一切陰入界方便，解脫方便，三昧方便，陀羅尼方便，得忍方便，諸地方便？

「世尊！云何菩薩摩訶薩修一切智目門，同虛空慧度于彼岸無緣梵行，越度四流斷四魔系？」

佛言：「善哉，善哉！善男子！汝今能入四無量海，欲度眾生於生死河，是故今者發如是問，復欲不斷佛大智海。

「善男子！十方佛土，若有菩薩，同共汝行三昧智慧，我說法時，如是等輩悉為明證。若無如是菩薩證者，我則不說無緣梵行。何以故？我若說者，多於是中而生疑心，若有未得無緣梵行亦復生疑。以是義故，不應宣說。」

爾時，世尊即入三昧，其三昧名虛空幢，入已面門出大光明

【現代漢語翻譯】 現代漢語譯本：'如果一個人心中生起嗔恨的惡念，尚且不能證得阿耨多羅三藐三菩提（無上正等正覺），更何況我還沒有成就各種善功德呢？'因為這個原因，應當修習對眾生的慈愛以及對法的緣慈，悲、喜、舍心也應當如此修習。 『善男子！如果有人想要學習緣覺乘（pratyekabuddha-yāna），應當這樣修習慈悲喜捨。』 當佛陀宣說此法時，六萬億眾生安住于初地（bhūmi），或者證得二地、三地、四地、五地；有的眾生證得無生忍（anutpattika-dharma-kṣānti）；有的獲得辟支佛道（pratyekabuddha-bodhi）以及聲聞道（śrāvaka-yāna）；無量眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。 《大方等大集經》虛空目分中聖無礙智品第八 當時，大眾中有一位童子名叫虛空聲，對佛說：『世尊！菩薩如何莊嚴無上菩提之道？如何修習一切智目（sarvajña-cakṣus）的方便無緣梵行（anālambana-brahmacarya），一切法目（sarva-dharma-cakṣus）的方便無緣梵行，一切陰（skandha）、入（āyatana）、界（dhātu）的方便，解脫（vimokṣa）的方便，三昧（samādhi）的方便，陀羅尼（dhāraṇī）的方便，得忍（kṣānti）的方便，以及諸地（bhūmi）的方便？』 『世尊！菩薩摩訶薩（bodhisattva-mahāsattva）如何修習一切智目門，以如同虛空的智慧度過彼岸，修習無緣梵行，超越四流（catasraḥ oghāḥ），斷除四魔系（catvāri mārabandhanāni）？』 佛說：『善哉，善哉！善男子！你現在能夠進入四無量海（catasraḥ apramāṇāḥ），想要度脫眾生於生死河流，因此今天發起這樣的提問，又想要不斷絕佛陀的大智慧海。 『善男子！十方佛土，如果有菩薩，和你一同修習三昧智慧，我說法時，這些菩薩都將作為明證。如果沒有這樣的菩薩作為證明，我就不會宣說無緣梵行。為什麼呢？如果我宣說，很多人會因此產生疑惑，如果有人沒有證得無緣梵行也會產生疑惑。因為這個原因，不應當宣說。』 當時，世尊即刻進入三昧，這個三昧名為虛空幢（gaganadhvaja），進入三昧后，面門放出大光明。

【English Translation】 English version: 'If a person generates an evil thought of anger, they still cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), how much more so when I have not yet accomplished all virtuous merits?' Because of this reason, one should cultivate loving-kindness towards all beings and the loving-kindness of dharma, and the hearts of compassion, joy, and equanimity should also be cultivated in the same way. 'Good man! If there are those who wish to learn the Pratyekabuddha-yana (vehicle of the solitary buddha), they should cultivate loving-kindness, compassion, joy, and equanimity in this way.' When the Buddha was expounding this Dharma, sixty trillion beings dwelled in the first bhūmi (stage), or attained the second, third, fourth, or fifth bhūmi; some beings attained Anutpattika-dharma-kṣānti (the patience of non-arising); some attained Pratyekabuddha-bodhi (enlightenment of the solitary buddha) and the Śrāvaka-yāna (vehicle of the hearers); countless beings generated the Anuttara-samyak-sambodhi-citta (mind of supreme perfect enlightenment). The Eighth Chapter, 'The Holy Unobstructed Wisdom,' in the 'Eye of Space' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra At that time, there was a youth named Space Voice in the assembly, who said to the Buddha: 'World Honored One! How does a Bodhisattva adorn the path of supreme Bodhi? How does one cultivate the expedient Anālambana-brahmacarya (unsupported pure conduct) of the Sarvajña-cakṣus (eye of omniscience), the expedient Anālambana-brahmacarya of the Sarva-dharma-cakṣus (eye of all dharmas), the expedients of all skandha (aggregates), āyatana (sense bases), and dhātu (elements), the expedients of vimokṣa (liberation), the expedients of samādhi (concentration), the expedients of dhāraṇī (mantras), the expedients of attaining kṣānti (patience), and the expedients of the bhūmi (stages)?' 'World Honored One! How does a Bodhisattva-mahāsattva (great bodhisattva) cultivate the door of the eye of omniscience, cross over to the other shore with wisdom like space, cultivate unsupported pure conduct, transcend the four oghāḥ (floods), and sever the four mārabandhanāni (bonds of Māra)?' The Buddha said: 'Excellent, excellent! Good man! You are now able to enter the four apramāṇāḥ (immeasurables), wishing to liberate beings from the river of birth and death, therefore today you have raised such a question, and also wish to not cut off the great wisdom ocean of the Buddha.' 'Good man! In the Buddha lands of the ten directions, if there are Bodhisattvas who cultivate samādhi and wisdom together with you, when I expound the Dharma, these beings will all serve as clear witnesses. If there are no such Bodhisattvas to serve as witnesses, I will not expound unsupported pure conduct. Why is that? If I were to expound it, many would generate doubts because of it, and if there are those who have not attained unsupported pure conduct, they would also generate doubts. Because of this reason, it should not be expounded.' At that time, the World Honored One immediately entered samādhi, this samādhi was named Gaganadhvaja (banner of space), and after entering samādhi, great light emanated from his face.

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，其明種種遍照十方諸佛世界，蔽于日月令不復現。其光明中出大聲言：「娑婆世界釋迦牟尼，為諸眾生宣說梵行壞諸煩惱，說聲聞乘辟支佛乘無緣梵行。無量眾生及諸菩薩，次第而坐聽受正法，亦說清凈菩提之行。為欲利益無量眾生，故作大集說種種行，無量眾生獲得一生及以後生。」

十方眾生聞是語已，一切悉集娑婆世界。或有菩薩現真金身雨于金沙，或現銀身雨于銀沙，或琉璃身雨琉璃沙，或頗梨身雨頗梨沙，或沉水身雨沉水沙，或栴檀身雨栴檀沙，或多摩羅跋身雨多摩羅跋沙，供養于佛。供養已畢，頭面敬禮，卻坐一面。

爾時，世尊告虛空聲童子：「善男子！今日十方諸大菩薩，其中或有得法忍者，得無生忍一生後生，悉為我證如是菩薩修集慈悲喜捨之心，了了通達諸法之性，亦能遠離身相業相。其心不著有為無為，亦不貪著眼乃至意色乃至法，至心修集無緣梵行。無諸覺觀不生憍慢，無所貪著知真實性，觀一切法皆悉平等。

「所謂三世、三界、三戒，亦得增長大慈大悲大喜大舍。一切眾生，遠離三界陰入界等，離一切字聚名聚句聚有為之法。作是觀時，即得具足大慈大悲大喜大舍，修集同空三昧梵行六波羅蜜，諸佛護念。具善方便住第三忍，過於聲聞辟支佛道，遠離一切眼色因緣

【現代漢語翻譯】 現代漢語譯本：其光明遍照十方諸佛世界，遮蔽日月使其不再顯現。光明中發出洪亮的聲音說：『娑婆世界（Saha world，指我們所處的這個世界）的釋迦牟尼（Sakyamuni，佛教創始人）正在為眾生宣說清凈的修行，以破除各種煩惱，他所說的聲聞乘（Sravakayana，小乘佛教）和辟支佛乘（Pratyekabuddhayana，緣覺乘）並非究竟的清凈修行。無數的眾生和菩薩依次而坐，聽受正法，也宣說清凈的菩提（Bodhi，覺悟）之行。爲了利益無量眾生，所以舉行大法會，宣說種種修行，使無量眾生獲得今生和來生的利益。』 十方世界的眾生聽到這些話后，都聚集到娑婆世界。有的菩薩顯現真金色身，降下金沙；有的顯現銀色身，降下銀沙；有的顯現琉璃身，降下琉璃沙；有的顯現頗梨身，降下頗梨沙；有的顯現沉水香身，降下沉水香沙；有的顯現栴檀香身，降下栴檀香沙；有的顯現多摩羅跋香身，降下多摩羅跋香沙，以此供養佛。供養完畢后，他們向佛頂禮，然後退坐一旁。 這時，世尊告訴虛空聲童子：『善男子！今天十方世界的大菩薩們，其中有的已經證得法忍（Dharma-ksanti，對佛法的忍可），證得無生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的忍可），獲得一生補處（Ekajati-pratibaddha，指下一生即可成佛的菩薩）的果位。我為這些菩薩作證，他們修集慈悲喜捨四無量心（Catvari apramanani，四種廣大的心境），完全通達諸法的本性，也能遠離身相和業相。他們的心不執著于有為法（Samskrta-dharma，因緣和合而生的法）和無為法（Asamskrta-dharma，不生不滅的法），也不貪著眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵，他們至心修集無緣的清凈修行。他們沒有覺觀（Vitarka-vicara，粗細的思慮），不生驕慢，沒有貪著，了知諸法的真實本性，觀察一切法都是平等的。』 『所謂三世（過去、現在、未來）、三界（欲界、色界、無色界）、三戒（律儀戒、攝善法戒、饒益有情戒），也能增長大慈、大悲、大喜、大舍。一切眾生，遠離三界、五陰（Skandha，構成人身的五種要素）、十二入（Ayatana，六根和六塵）、十八界（Dhatu，六根、六塵和六識）等，遠離一切文字、名稱、語句等有為之法。作這樣的觀想時，就能具足大慈、大悲、大喜、大舍，修集同空三昧（Samadhi，禪定）的清凈修行，成就六波羅蜜（Paramita，到達彼岸的六種方法），得到諸佛的護念。他們以善巧方便安住于第三忍，超越聲聞和辟支佛的境界，遠離一切眼和色的因緣。』

【English Translation】 English version: Its light shines throughout the Buddha worlds in the ten directions, obscuring the sun and moon so that they no longer appear. From within the light, a great voice proclaims: 'Sakyamuni (the founder of Buddhism) in the Saha world (this world we inhabit) is expounding pure conduct for all beings, destroying all afflictions. He teaches the Sravakayana (the Vehicle of Hearers, Hinayana Buddhism) and Pratyekabuddhayana (the Vehicle of Solitary Buddhas), which are not the ultimate pure conduct. Countless beings and Bodhisattvas are seated in order, listening to the true Dharma, and he also speaks of the pure practice of Bodhi (enlightenment). To benefit countless beings, he holds a great assembly and speaks of various practices, enabling countless beings to attain benefits in this life and future lives.' Upon hearing these words, beings from the ten directions gather in the Saha world. Some Bodhisattvas manifest golden bodies and rain down golden sand; others manifest silver bodies and rain down silver sand; some manifest lapis lazuli bodies and rain down lapis lazuli sand; some manifest crystal bodies and rain down crystal sand; some manifest aloeswood bodies and rain down aloeswood sand; some manifest sandalwood bodies and rain down sandalwood sand; some manifest tamala-bark bodies and rain down tamala-bark sand, offering these to the Buddha. After making their offerings, they bow their heads in reverence and sit to one side. At that time, the World Honored One said to the youth Voice of Space: 'Good man! Today, among the great Bodhisattvas from the ten directions, some have attained Dharma-ksanti (acceptance of the Dharma), attained Anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), and achieved the position of Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in their next life). I bear witness to these Bodhisattvas who cultivate the four immeasurables of loving-kindness, compassion, joy, and equanimity (Catvari apramanani), fully comprehend the nature of all dharmas, and are able to distance themselves from the marks of the body and the marks of karma. Their minds are not attached to conditioned dharmas (Samskrta-dharma, dharmas that arise from causes and conditions) or unconditioned dharmas (Asamskrta-dharma, dharmas that do not arise or cease), nor are they attached to the six sense organs (eye, ear, nose, tongue, body, and mind) or the six sense objects (form, sound, smell, taste, touch, and dharma). They wholeheartedly cultivate pure conduct without conditions. They have no coarse or subtle thoughts (Vitarka-vicara), do not give rise to arrogance, have no attachments, know the true nature of all dharmas, and perceive all dharmas as equal.' 'The so-called three times (past, present, and future), three realms (desire realm, form realm, and formless realm), and three precepts (precepts of discipline, precepts of gathering good dharmas, and precepts of benefiting sentient beings) also increase great loving-kindness, great compassion, great joy, and great equanimity. All beings distance themselves from the three realms, the five aggregates (Skandha, the five components of a person), the twelve sense bases (Ayatana, the six sense organs and six sense objects), the eighteen realms (Dhatu, the six sense organs, six sense objects, and six consciousnesses), and all conditioned dharmas such as words, names, and sentences. When they contemplate in this way, they will fully possess great loving-kindness, great compassion, great joy, and great equanimity, cultivate pure conduct in the Samadhi (meditative absorption) of emptiness, accomplish the six Paramitas (perfections), and be protected by all Buddhas. With skillful means, they abide in the third forbearance, surpassing the realms of Sravakas and Pratyekabuddhas, and are far removed from the causes and conditions of the eye and form.'

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乃至一切意法因緣。觀法界如隨順不倒，獲得大慈大悲等力。于諸法中得大自在，而於生死不生厭悔，有大力勢調伏眾生，於三乘中得智方便，能雨法雨得無礙智，解諸眾生異語方便。善男子！是名聖目陀羅尼，具無礙智修集梵行。

「善男子！若有菩薩修是梵行，如是菩薩常得見佛，能具佛法凈佛世界，性凈、眾凈、行凈、智凈、意凈，供養亦凈，能具十地，次第當坐如來法座，如是名為清凈法行，是名如來，是名世尊，名過四潮，名菩提道，能得菩提轉大法輪。

「云何名為一切智耶？若智慧觀一切平等，眾生平等、三世平等、不倒平等，如是等一切法見虛空目，見法虛空目，見無行虛空目，見性虛空目，見如空虛空目，見如內空虛空目，見如外空虛空目，見如內外空虛空目，見如大空虛空目，見如第一義空虛空目，見如有為空虛空目，見如無為空虛空目，見如畢竟空虛空目，見如無始空虛空目，見如性空虛空目，見如散空虛空目，見如自性空虛空目，見如一切法空虛空目，見如無所覺空虛空目，見如無法空虛空目，見如無性空虛空目，見如無法有法空虛空目，見如實性空虛空目，見如無相無愿虛空目，見如一切法無邊無處虛空目，見如大慈大悲虛空目，見一切知見虛空目，見一切智。如是見已轉正

【現代漢語翻譯】 現代漢語譯本：乃至一切意念和法產生的因緣。觀察法界如同隨順而不顛倒，獲得大慈大悲等力量。在一切法中得到大自在，對於生死不產生厭惡和後悔，有強大的力量調伏眾生，在聲聞乘、緣覺乘和菩薩乘這三乘中獲得智慧和方便，能夠降下法雨，得到無礙的智慧，理解眾生不同的語言和表達方式。善男子！這稱為聖目陀羅尼（一種能增長智慧和功德的陀羅尼），具備無礙的智慧，修習清凈的梵行。 善男子！如果有菩薩修習這種梵行，這樣的菩薩常常能夠見到佛，能夠具足佛法，清凈佛的世界，自身清凈、大眾清凈、行為清凈、智慧清凈、意念清凈，供養也清凈，能夠具足十地（菩薩修行的十個階段），次第地坐上如來的法座，這稱為清凈的法行，是如來，是世尊，超越四種瀑流（欲流、有流、見流、無明流），是菩提道，能夠證得菩提，轉大法輪。 什麼叫做一切智呢？如果智慧能夠觀察一切平等，眾生平等、過去現在未來三世平等、不顛倒的平等，像這樣觀察一切法，見到虛空如同眼睛，見到法如同虛空眼睛，見到無行如同虛空眼睛，見到自性如同虛空眼睛，見到如如如同虛空眼睛，見到如內空如同虛空眼睛，見到如外空如同虛空眼睛，見到如內外空如同虛空眼睛，見到如大空如同虛空眼睛，見到如第一義空如同虛空眼睛，見到如有為空如同虛空眼睛，見到如無為空如同虛空眼睛，見到如畢竟空如同虛空眼睛，見到如無始空如同虛空眼睛，見到如自性空如同虛空眼睛，見到如散空如同虛空眼睛，見到如自性空如同虛空眼睛，見到如一切法空如同虛空眼睛，見到如無所覺空如同虛空眼睛，見到如無法空如同虛空眼睛，見到如無性空如同虛空眼睛，見到如無法有法空如同虛空眼睛，見到如實性空如同虛空眼睛，見到如無相無愿如同虛空眼睛，見到如一切法無邊無處如同虛空眼睛，見到如大慈大悲如同虛空眼睛，見到一切知見如同虛空眼睛，見到一切智。像這樣見到之後，轉入正道。

【English Translation】 English version: Even the causes and conditions arising from all thoughts and dharmas. Observing the dharma realm as compliant and not inverted, one obtains the power of great compassion and great mercy. In all dharmas, one attains great freedom, and towards birth and death, one does not generate aversion or regret. One has great power to subdue sentient beings, and in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), one obtains wisdom and skillful means. One can rain down the dharma rain, obtain unobstructed wisdom, and understand the different languages and expressions of sentient beings. Good man! This is called the Holy Mudra Dharani (a dharani that increases wisdom and merit), possessing unobstructed wisdom, and cultivating pure conduct. Good man! If a Bodhisattva cultivates this pure conduct, such a Bodhisattva will always be able to see the Buddha, be able to fulfill the Buddha's teachings, purify the Buddha's world, with self-purity, assembly purity, conduct purity, wisdom purity, thought purity, and offerings also pure. One can fulfill the ten bhūmis (ten stages of Bodhisattva practice), and in due order, sit on the Tathagata's dharma seat. This is called pure dharma practice, is called Tathagata, is called World Honored One, transcends the four floods (sensuality, existence, views, and ignorance), is the path to Bodhi, able to attain Bodhi, and turn the great dharma wheel. What is called all-knowing wisdom? If wisdom can observe all equality, the equality of sentient beings, the equality of the three times (past, present, and future), the equality of non-inversion, observing all dharmas in this way, seeing emptiness as an eye, seeing dharma as an emptiness eye, seeing no-action as an emptiness eye, seeing nature as an emptiness eye, seeing suchness as an emptiness eye, seeing inner emptiness as an emptiness eye, seeing outer emptiness as an emptiness eye, seeing inner and outer emptiness as an emptiness eye, seeing great emptiness as an emptiness eye, seeing ultimate emptiness as an emptiness eye, seeing conditioned emptiness as an emptiness eye, seeing unconditioned emptiness as an emptiness eye, seeing ultimate emptiness as an emptiness eye, seeing beginningless emptiness as an emptiness eye, seeing nature emptiness as an emptiness eye, seeing scattered emptiness as an emptiness eye, seeing self-nature emptiness as an emptiness eye, seeing all dharma emptiness as an emptiness eye, seeing unperceived emptiness as an emptiness eye, seeing no-dharma emptiness as an emptiness eye, seeing no-nature emptiness as an emptiness eye, seeing no-dharma yet dharma emptiness as an emptiness eye, seeing true nature emptiness as an emptiness eye, seeing no-form no-wish as an emptiness eye, seeing all dharmas boundless and without place as an emptiness eye, seeing great compassion and great mercy as an emptiness eye, seeing all knowledge and views as an emptiness eye, seeing all-knowing wisdom. Having seen in this way, one turns to the right path.

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法輪，是名不共眾生法界，是名一切智，名佛境界。」

說是無緣梵行時，九萬二千眾產生就是法，恒河沙等眾生得如法忍，恒沙眾生遠離垢穢得法眼凈，一千比丘得阿羅漢果，無量人天發阿耨多羅三藐三菩提心。

大方等大集經虛空目分中護法品第九

爾時，一切欲色界天，以妙香華幢蓋伎樂供養于佛，白佛言：「世尊！如來先已於閻浮提轉正法輪，今復於此大寶坊中轉大法輪，為菩提行故。」

一切大眾復作是言：「如來境界不可思議。何以故？如來在此大寶坊中轉法輪時，十方無量佛世界中所有菩薩悉來集此，為聽如是虛空目法行。」

爾時，文殊師利童子、金剛山童子、無勝幢童子、無勝意童子、虛空聲童子，如是等童子其數九萬二千億，白佛言：「世尊！唯愿如來以願力故，令是虛空目法行久住於此娑婆世界及十方土無有滅沒。何以故？如是法中說三梵行。菩薩若行如是三行，即得阿耨多羅三藐三菩提。」

佛言：「善男子！南方世界金剛光明功德如來、西方世界智幢如來、北方世界發光功德如來、東方世界寶蓋光明功德如來，是四如來以先有愿，以是愿故，是經后當流佈十方，令諸菩薩悉得修行如是三行。我今以此正法，付囑四大天王、功德天女、四大龍王、誠實

【現代漢語翻譯】 現代漢語譯本 『法輪』，這名稱是指不與眾生共通的法界，也指一切智慧，是佛的境界。 當佛陀宣說這無緣梵行時，九萬二千眾生證悟了法，如恒河沙數般的眾生獲得瞭如法忍，如恒河沙數般的眾生遠離了垢穢，得到了法眼清凈，一千位比丘證得了阿羅漢果，無數的人天發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 出自《大方等大集經》虛空目分中的護法品第九 當時，一切欲界天（指欲界諸天）以美妙的香、花、幢、蓋、伎樂供養佛陀，並對佛說：『世尊！如來先前已在閻浮提（指我們所處的這個世界）轉了正法輪，現在又在這大寶坊中轉大法輪，是爲了菩提的修行。』 一切大眾也這樣說：『如來的境界不可思議。為什麼呢？因為如來在這大寶坊中轉法輪時，十方無量佛世界中的所有菩薩都來到這裡聚集，是爲了聽聞這虛空目法行。』 當時，文殊師利童子（智慧的象徵）、金剛山童子（堅固的象徵）、無勝幢童子（勝利的象徵）、無勝意童子（無上意志的象徵）、虛空聲童子（遍佈虛空的音聲的象徵），像這樣的童子共有九萬二千億，他們對佛說：『世尊！唯愿如來以願力，使這虛空目法行長久住于這娑婆世界（指我們所處的這個世界）及十方國土，永不滅沒。為什麼呢？因為這部法中說了三種梵行。菩薩如果修行這三種梵行，就能證得阿耨多羅三藐三菩提。』 佛說：『善男子！南方世界的金剛光明功德如來、西方世界的智幢如來、北方世界的發光功德如來、東方世界的寶蓋光明功德如來，這四位如來先前都有願力，因為這個願力，這部經將來會流佈到十方，使所有菩薩都能修行這三種梵行。我現在將這正法，囑託給四大天王（指守護世界的四位天神）、功德天女（指掌管功德的天女）、四大龍王（指龍族的首領）、誠實

【English Translation】 English version 'Dharma Wheel,' this name refers to the Dharma realm that is not shared with ordinary beings, it also refers to all wisdom, and is the realm of the Buddha. When the Buddha expounded this unconditioned Brahma conduct, ninety-two thousand beings attained the Dharma, beings as numerous as the sands of the Ganges obtained the forbearance of the Dharma, beings as numerous as the sands of the Ganges were freed from defilements and obtained the pure Dharma eye, one thousand Bhikkhus attained the fruit of Arhat, and countless humans and devas generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). From the 'Protection of the Dharma' chapter, the ninth chapter of the 'Akashagarbha' section of the 'Great Vaipulya Mahasamghata Sutra' At that time, all the desire realm devas (referring to the devas of the desire realm) made offerings to the Buddha with wonderful incense, flowers, banners, canopies, and music, and said to the Buddha: 'World Honored One! The Tathagata has already turned the wheel of the true Dharma in Jambudvipa (referring to the world we inhabit), and now again turns the great Dharma wheel in this great treasure pavilion, for the sake of the practice of Bodhi.' All the great assembly also said: 'The realm of the Tathagata is inconceivable. Why is that? Because when the Tathagata turns the Dharma wheel in this great treasure pavilion, all the Bodhisattvas from the countless Buddha worlds in the ten directions come here to gather, in order to hear this Akashagarbha Dharma practice.' At that time, Manjushri Kumara (symbol of wisdom), Vajra Mountain Kumara (symbol of firmness), Unsurpassed Banner Kumara (symbol of victory), Unsurpassed Intention Kumara (symbol of supreme will), Akashagarbha Sound Kumara (symbol of sound pervading space), and other Kumaras, numbering ninety-two trillion, said to the Buddha: 'World Honored One! We wish that the Tathagata, through the power of your vows, will cause this Akashagarbha Dharma practice to abide long in this Saha world (referring to the world we inhabit) and in the lands of the ten directions, never to be extinguished. Why is that? Because in this Dharma, three Brahma conducts are spoken of. If Bodhisattvas practice these three conducts, they will attain Anuttara-samyak-sambodhi.' The Buddha said: 'Good men! The Vajra Light Merit Tathagata of the southern world, the Wisdom Banner Tathagata of the western world, the Light Emitting Merit Tathagata of the northern world, and the Treasure Canopy Light Merit Tathagata of the eastern world, these four Tathagatas had previous vows, and because of these vows, this sutra will later spread to the ten directions, enabling all Bodhisattvas to practice these three conducts. I now entrust this true Dharma to the Four Great Heavenly Kings (referring to the four guardian deities of the world), the Merit Deva (referring to the deva in charge of merit), the Four Great Dragon Kings (referring to the leaders of the dragon clan), and the honest

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語天、四阿須羅王、具天、大自在天、八臂天、地神女等。何以故？善男子！或有眾生，其性弊惡，有大勢力，多造重業不受是經，是人死已受惡鬼身、惡龍之身，是惡鬼龍欲壞佛法，降注惡雨惡風塵坌，為諸修行三業比丘而作重病。以手探腹取其心肝，吹吐惡氣置飲食中故，令食者得大重病，良醫拱手不能療治。如是修行三業比丘盡捨命已，是名法滅。如是惡鬼，復令如來所有弟子，剎利、婆羅門、毗舍、首陀、大臣、長者悉生噁心，噁心既生互相殘賊。當爾之時，閻浮提內國土城邑，空荒無人，人民既無，誰當流佈如是經典？是故我今不以是經付囑菩薩、比丘、比丘尼、優婆塞、優婆夷及諸國主，以付四王乃至地神。如是天神至心護持，若有國土，剎利、婆羅門、毗舍、首陀、比丘、比丘尼、優婆塞、優婆夷，受持讀誦如是經者，是諸天神當至心護，勸諸檀越令致供養，所謂衣服、飲食、臥具、病藥、房舍、燈燭，是諸檀越若有惡相、諸惡病瘦，諸天力故悉令消滅，以是因緣法得增長無有滅沒。」

爾時，一切諸天神等白佛言：「世尊！若今現在、若佛滅后，我等要當舍離自事守護是法。若佛弟子，比丘、比丘尼、優婆塞、優婆夷，有能受持如是等經勤行精進，雖復受畜八不凈物，畜養、妻息、金銀、琉璃

【現代漢語翻譯】 現代漢語譯本：語天（掌控語言的天神）、四阿修羅王（守護佛法的四位阿修羅首領）、具天（擁有各種能力的天神）、大自在天（佛教中的最高神之一）、八臂天（擁有八隻手臂的神）、地神女（守護大地的女神）等。為什麼呢？善男子！有些眾生，他們的本性邪惡，擁有強大的力量，經常造作嚴重的惡業，不接受這部經典。這些人死後會轉生為惡鬼或惡龍。這些惡鬼惡龍想要破壞佛法，降下惡雨、惡風和塵土，給修行身、口、意三業的比丘帶來重病。他們會用手掏出比丘的腹部，取出心肝，然後吹出惡氣放入食物中，導致食用者得重病，即使是高明的醫生也束手無策。這樣，修行三業的比丘全部死去，這就是所謂的佛法滅亡。這些惡鬼還會讓如來的所有弟子，包括剎帝利（統治者）、婆羅門（祭司）、吠舍（商人）、首陀羅（勞動者）、大臣、長者都生起惡念，惡念產生后，他們會互相殘殺。到那時，閻浮提（我們所居住的世界）內的國土城邑會變得空曠荒涼，沒有人居住。既然人民都沒有了，誰還會傳播這部經典呢？因此，我現在不把這部經典託付給菩薩、比丘、比丘尼、優婆塞、優婆夷以及各國的君主，而是託付給四天王乃至地神。這些天神會全心全意地守護這部經典。如果有國土，剎帝利、婆羅門、吠舍、首陀羅、比丘、比丘尼、優婆塞、優婆夷，能夠受持讀誦這部經典，這些天神就會全心全意地守護他們，勸導施主們供養他們，包括衣服、飲食、臥具、醫藥、房舍、燈燭。這些施主如果有什麼不好的徵兆，或者患有各種疾病，都會因為天神的力量而消除。因為這個原因，佛法得以增長，不會滅亡。 那時，一切天神對佛說：『世尊！無論是現在還是佛陀滅度之後，我們都一定會放下自己的事情來守護佛法。如果佛陀的弟子，比丘、比丘尼、優婆塞、優婆夷，能夠受持這部經典，勤奮精進地修行，即使他們接受和擁有八種不凈之物，例如畜養、妻兒、金銀、琉璃』

【English Translation】 English version: The Speech Deva, the Four Asura Kings (four leaders of Asuras who protect the Dharma), the Deva of Accomplishment (a deva with various abilities), the Great自在 Deva (one of the highest gods in Buddhism), the Eight-Armed Deva (a deva with eight arms), the Earth Goddess, and others. Why is this so? Good man! There are beings whose nature is wicked, who possess great power, and who frequently commit grave misdeeds. They do not accept this sutra. After these people die, they are reborn as evil ghosts or evil dragons. These evil ghosts and dragons wish to destroy the Buddha's Dharma, causing evil rain, evil winds, and dust storms, bringing severe illnesses to the Bhikshus who practice the three karmas of body, speech, and mind. They will reach into the Bhikshus' abdomens, take out their hearts and livers, and then blow evil breath into food, causing those who eat it to become severely ill, and even the best doctors will be unable to cure them. When all the Bhikshus who practice the three karmas have died, this is called the extinction of the Dharma. These evil ghosts will also cause all of the Tathagata's disciples, including Kshatriyas (rulers), Brahmins (priests), Vaishyas (merchants), Shudras (laborers), ministers, and elders, to develop evil thoughts. Once these evil thoughts arise, they will kill each other. At that time, the lands and cities within Jambudvipa (the world we live in) will become empty and desolate, with no people living there. Since there will be no people, who will propagate this sutra? Therefore, I will not entrust this sutra to Bodhisattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, or the rulers of various countries, but rather to the Four Heavenly Kings and even the Earth Goddess. These devas will wholeheartedly protect this sutra. If there are lands, Kshatriyas, Brahmins, Vaishyas, Shudras, Bhikshus, Bhikshunis, Upasakas, or Upasikas who can uphold and recite this sutra, these devas will wholeheartedly protect them, encouraging donors to make offerings to them, including clothing, food, bedding, medicine, housing, and lamps. If these donors have any bad omens or suffer from various illnesses, they will be eliminated by the power of the devas. Because of this, the Dharma will grow and will not be extinguished. At that time, all the devas said to the Buddha, 'World Honored One! Whether now or after the Buddha's Parinirvana, we will certainly set aside our own affairs to protect this Dharma. If the Buddha's disciples, Bhikshus, Bhikshunis, Upasakas, and Upasikas, are able to uphold this sutra and diligently practice, even if they accept and possess the eight impure things, such as livestock, wives and children, gold, and lapis lazuli.'

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、頗梨、田宅、奴婢、僕使，我為法故，亦當守護遮諸惡鬼不令嬈近。隨是經典所在之處，令其土地日月五星不越常度，怨仇兵革皆悉消伏。所有眾生，若男、若女、若大、若小，悉樂受誦如是經典，持戒清凈勤行精進。世尊！以是因緣，一切諸天樂處人間。是人捨身即得生天，諸天增長色力壽命，所有惡相滅無遺余，其無信者我能令信。若佛弟子，比丘、比丘尼、優婆塞、優婆夷，不能受持如是經典，讀誦書寫，不樂寂靜，不善思惟，樂求供養不持凈戒，懶惰懈慢，心無慚愧，親近白衣。如是比丘，以財俗力毀佛弟子，若打、若殺、若縛、若罵，向王大臣說其過惡。佛諸弟子聞是事已生大惡心，生噁心已，諸善鬼神舍至他土，是故惡鬼即得其便。既得便已，諸國興兵互相討伐，降惡風雨令谷不登，人民饑饉共相茹食。」

爾時，十方世界菩薩白佛言：「世尊！諸佛如來為如是等五滓眾生制於禁戒，唯愿如來為法久住複製禁戒。所謂身戒口戒意戒，不得受畜一切惡物，噁心斗諍，親近國王大臣長者，受畜一切俗人之物，如余佛土所制凈戒。」

佛言：「善男子！止，止！佛自知時。善男子！因緣未出，如來則不豫制禁戒。」

爾時，世尊告頻婆娑羅王：「大王！汝之國法何名大罪？何名小罪？」

{ "translations": [ "現代漢語譯本：還有琉璃（一種寶石）、田地宅院、奴婢、僕人，我爲了佛法，也應當守護他們，遮擋各種惡鬼，不讓他們靠近侵擾。凡是這部經典所在的地方，都要讓那裡的土地、日月、五星執行不偏離常軌，怨恨、仇敵、戰爭都全部平息。所有眾生，無論是男是女，是老是少，都喜歡受持讀誦這部經典，持守戒律清凈，勤奮修行精進。世尊！因為這個緣故，一切諸天都樂於居住在人間。這個人捨棄肉身后就能往生天界，諸天增長他們的容貌、力量和壽命，所有不好的相貌都消滅無餘，那些沒有信仰的人，我能讓他們產生信仰。如果佛的弟子，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），不能受持這部經典，讀誦書寫，不喜歡寂靜，不善於思考，喜歡追求供養而不持守清凈的戒律，懶惰懈怠，心中沒有慚愧，親近在家人。這樣的比丘，憑藉世俗的財力和勢力來譭謗佛的弟子，或者毆打、殺害、捆綁、辱罵，向國王大臣說他們的過錯。佛的弟子聽到這些事後，會生起很大的噁心，生起噁心后，諸善鬼神就會捨棄他們到其他地方去，因此惡鬼就有了可乘之機。一旦有了可乘之機，各個國家就會興起戰爭互相討伐，降下惡劣的風雨，導致莊稼歉收，人民飢餓，互相殘食。」， "這時，十方世界的菩薩對佛說：『世尊！諸佛如來為像這樣五濁惡世的眾生制定了禁戒，只希望如來爲了佛法長久住世，再次制定禁戒。也就是身戒、口戒、意戒，不得接受畜養一切不好的東西，心懷惡意爭鬥，親近國王大臣長者，接受畜養一切世俗之人的物品，就像其他佛土所制定的清凈戒律一樣。』", "佛說：『善男子！停止，停止！佛自己知道時機。善男子！因緣還沒有成熟，如來就不會預先制定禁戒。』", "這時，世尊告訴頻婆娑羅王（古印度摩揭陀國國王）：『大王！你們國家的法律，什麼叫做大罪？什麼叫做小罪？』" ], "english_translations": [ "English version: Also, crystal (a type of gem), fields and houses, male and female servants, I, for the sake of the Dharma, shall also protect them, shielding them from all evil ghosts, not allowing them to approach and harass. Wherever this scripture is located, it shall ensure that the land, the sun, the moon, and the five planets do not deviate from their normal paths, and that resentment, enemies, and wars are all completely pacified. All sentient beings, whether male or female, old or young, who delight in receiving, reciting, and upholding this scripture, maintaining pure precepts and diligently practicing with vigor. World Honored One! Because of this reason, all the devas are happy to dwell in the human realm. This person, upon abandoning their physical body, will be reborn in the heavens, the devas will increase their appearance, strength, and lifespan, and all bad appearances will be eliminated without remainder, and those who have no faith, I can make them have faith. If the Buddha's disciples, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), cannot receive and uphold this scripture, read and write it, do not like tranquility, are not good at contemplation, like to seek offerings without maintaining pure precepts, are lazy and lax, have no shame in their hearts, and associate with lay people. Such Bhikshus, relying on worldly wealth and power, slander the Buddha's disciples, or beat, kill, bind, or scold them, and tell the king and ministers of their faults. When the Buddha's disciples hear of these things, they will generate great evil thoughts, and after generating evil thoughts, all the good spirits will abandon them and go to other places, and therefore the evil ghosts will have an opportunity to take advantage. Once they have an opportunity, various countries will start wars and attack each other, sending down bad winds and rain, causing crops to fail, and people to starve and eat each other.", "At that time, the Bodhisattvas of the ten directions said to the Buddha: 'World Honored One! The Buddhas, Tathagatas, have established precepts for sentient beings in such a five-turbid world, we only hope that the Tathagata, for the sake of the Dharma's long-lasting presence, will establish precepts again. That is, the precepts of body, speech, and mind, not to receive and keep any bad things, to have malicious thoughts and fight, to associate with kings, ministers, and elders, to receive and keep all the things of worldly people, just like the pure precepts established in other Buddha lands.'", "The Buddha said: 'Good men! Stop, stop! The Buddha knows the time himself. Good men! The conditions have not yet matured, so the Tathagata will not establish precepts in advance.'", "At that time, the World Honored One said to King Bimbisara (King of Magadha in ancient India): 'Great King! In your country's laws, what is called a major crime? What is called a minor crime?'" ] }

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頻婆娑羅言：「世尊！我之國法，有四重罪：一者、斷他命根；二者、偷至五錢；三者、淫他婦女；四者、為五錢故大眾王邊故作妄語。如是四罪，犯者不活。」

佛言：「我今亦為未來弟子制是四重。複次，大王！王子幾歲不聽入宮？」

「世尊！過二十年則不聽入。」

佛言：「我亦如是，沙彌二十，乃至得道不聽入眾。」

王言：「世尊！如我國法，有作罪者必死不疑，或打或罵閉系輸物，擯出界外，如來法中其義云何？」

「大王！我之法中亦復如是，有犯罪者，或令苦作一月、二月，或不與語共坐共食，或不共住，或擯令出，或出一國，或出四國。有佛法處，治如是等惡比丘已，諸善比丘安樂受法，故使佛法久住不滅。大王！若未來世有我弟子，饒財多寶有大力勢，王所親愛，一切大眾不能擯治，如是等人汝等當治。剎利、婆羅門、毗舍、首陀，不能治者，如是四姓，則為斷我三寶種性，能滅法炬，破壞法船，燋涸法味，奪眾生眼，我法壞時，心則放舍。大王！譬如一人奪一切眼，于意云何？是罪多不甚多？」

「世尊！不可稱量、不可計數。」

「大王！若有剎利、婆羅門、毗舍、首陀，有大力勢，見我法滅舍不守護，其所得罪亦復如是。大王！若有

【現代漢語翻譯】 現代漢語譯本 頻婆娑羅（國王名）說：『世尊！我的國家法律，有四種重罪：第一，斷他人性命；第二，偷盜價值五錢的財物；第三，姦淫他人婦女；第四，爲了五錢的緣故，在大眾和國王面前故意說謊。犯下這四種罪行的人，必死無疑。』 佛說：『我現在也為未來的弟子制定這四種重罪。此外，大王！王子到了多少歲就不允許進入後宮？』 『世尊！超過二十歲就不允許進入。』 佛說：『我也是這樣，沙彌到了二十歲，乃至證得道果之前，都不允許進入僧團。』 國王說：『世尊！按照我國的法律，有犯罪的人必定處死，毫無疑問，或者鞭打，或者辱罵，或者關押，或者沒收財物，或者驅逐出境。如來您的佛法中，對於這種情況又是什麼樣的呢？』 『大王！我的佛法中也是如此，有犯戒的人，或者讓他做苦工一個月、兩個月，或者不和他說話，不和他一起坐，不和他一起吃飯，或者不和他同住，或者驅逐他出去，或者驅逐出一個國家，或者驅逐出四個國家。在有佛法的地方，懲治了這些惡比丘之後，其他善良的比丘才能安心地修行佛法，所以佛法才能長久住世而不滅。大王！如果未來世有我的弟子，擁有很多財富和權勢，受到國王的寵愛，一切大眾都不能懲治他們，這樣的人你們應當懲治。剎帝利（統治階級）、婆羅門（祭司階級）、吠舍（商人階級）、首陀羅（奴隸階級），如果不能懲治他們，這四種姓的人，就等於斷絕我三寶（佛、法、僧）的種性，能熄滅法炬，破壞法船，使佛法之味枯竭，奪走眾生的眼睛。我的佛法衰敗時，我的心就會放棄。大王！譬如一個人奪走所有人的眼睛，你認為如何？這個罪過是多還是非常多？』 『世尊！無法稱量，無法計數。』 『大王！如果有剎帝利、婆羅門、吠舍、首陀羅，擁有強大的權勢，看到我的佛法衰敗而不去守護，他們所得到的罪過也是如此。大王！如果有人

【English Translation】 English version King Bimbisara (a king's name) said: 'World Honored One! In my kingdom's laws, there are four grave offenses: first, taking another's life; second, stealing property worth five coins; third, committing adultery with another's wife; fourth, for the sake of five coins, deliberately lying before the assembly and the king. Those who commit these four offenses will surely die.' The Buddha said: 'I now also establish these four grave offenses for future disciples. Furthermore, great king! At what age is a prince not allowed to enter the inner palace?' 'World Honored One! After the age of twenty, they are not allowed to enter.' The Buddha said: 'It is the same with me, a novice monk at the age of twenty, until he attains enlightenment, is not allowed to enter the Sangha.' The king said: 'World Honored One! According to the laws of my country, those who commit crimes are certainly put to death, without doubt, or beaten, or scolded, or imprisoned, or have their property confiscated, or are expelled from the territory. What is the meaning of this in the Tathagata's (Buddha's) Dharma?' 'Great king! It is the same in my Dharma, those who violate the precepts, are either made to do hard labor for one or two months, or are not spoken to, not allowed to sit with, not allowed to eat with, or not allowed to live with, or are expelled, or expelled from one country, or expelled from four countries. In places where the Dharma exists, after these evil monks are punished, the other virtuous monks can peacefully practice the Dharma, so that the Dharma can abide long and not perish. Great king! If in the future there are my disciples, who possess much wealth and power, are favored by the king, and the entire assembly cannot punish them, such people you should punish. Kshatriyas (ruling class), Brahmins (priest class), Vaishyas (merchant class), Shudras (slave class), if they cannot punish them, these four castes are equivalent to cutting off the lineage of my Three Jewels (Buddha, Dharma, Sangha), able to extinguish the lamp of Dharma, destroy the ship of Dharma, cause the flavor of Dharma to dry up, and take away the eyes of sentient beings. When my Dharma declines, my heart will give up. Great king! For example, if one person takes away the eyes of everyone, what do you think? Is this sin great or very great?' 'World Honored One! It cannot be measured, it cannot be counted.' 'Great king! If there are Kshatriyas, Brahmins, Vaishyas, Shudras, who possess great power, and see my Dharma decline and do not protect it, the sin they incur is also like that. Great king! If there are those who

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國主，于無量世修施戒慧，見我法滅舍不擁護，如是所種無量善根悉皆滅失。其國當有三不祥事：一者、谷貴；二者、兵革；三者、疫病。一切善神悉舍離之，其王教令人不隨從，常為鄰國之所侵嬈，暴火橫起多惡風雨，暴水增長吹漂人民，內外親信咸共謀叛。其王不久當遇重病，壽終之後生地獄中。若宿善追及還得人身，無量世中常盲無目，貧窮跉跰行乞自活。常生噁心，因是噁心，復當還墮于地獄中。如王，夫人、太子、大臣、城主、村主、將帥、郡守、宰臣，亦復如是。」

頻婆娑羅耳聞是語，悲泣哽咽收淚而言：「世尊！我值如來猶故不能如法治國，況未來世放逸諸王，不能持戒修行精進，治惡比丘護持佛法，不能紹繼三寶種性？如是諸王，長夜常行於三惡道。」

爾時，諸王、夫人、太子、大臣、城主、村主、將帥、郡守、宰官，皆白佛言：「我等於今現在之世，要當勤心守護佛法，亦當供養受持法者，衣服、飲食、臥具、醫藥，治惡比丘紹三寶性。」

佛言：「善男子！汝等若能建立此事，則為供養三世諸佛，亦得無量不可思議諸善功德。」

大方等大集經虛空目分中大眾還品第十

爾時，世尊復告諸天：「善男子！汝等今者勿懷憂慮，我今當與未來弟子，為護法故，立

【現代漢語翻譯】 現代漢語譯本：國主啊，如果在無量世中修習佈施、持戒、智慧，卻眼見我的佛法衰敗而不去擁護，那麼他所種下的無量善根都將全部滅失。他的國家將會有三種不祥的事情發生：第一是穀物昂貴；第二是戰亂；第三是瘟疫。一切善神都會捨棄他，他的統治會使人民不服從，常常受到鄰國的侵擾，還會發生火災和惡劣的風雨，洪水氾濫沖毀人民的家園，內外親信都會背叛他。這位國王不久就會身患重病，死後墮入地獄。如果他宿世的善根還能追得上，或許還能再次獲得人身，但也會在無量世中常常雙目失明，貧窮潦倒，靠乞討為生。他會常常生起惡念，因為這些惡念，又會再次墮入地獄。像國王、夫人、太子、大臣、城主、村長、將領、郡守、宰相，也都是如此。」 頻婆娑羅王（Bimbisara）聽了這些話，悲傷地哭泣，哽咽著擦乾眼淚說：「世尊！我遇到如來您尚且不能依法治理國家，更何況未來世那些放縱的國王，他們不能持戒修行精進，治理惡劣的比丘，護持佛法，不能繼承三寶的種性？像這樣的國王，長夜都將常在三惡道中受苦。」 這時，諸位國王、夫人、太子、大臣、城主、村長、將領、郡守、宰官，都對佛說：「我們現在就要盡心守護佛法，也要供養那些受持佛法的人，給予他們衣服、飲食、臥具、醫藥，治理惡劣的比丘，繼承三寶的種性。」 佛說：「善男子！你們如果能夠建立這些事，就是供養了三世諸佛，也會得到無量不可思議的善功德。」 《大方等大集經·虛空目分》中大眾還品第十 這時，世尊又告訴諸天：「善男子！你們現在不要憂慮，我將為未來的弟子，爲了護持佛法，建立...

【English Translation】 English version: O ruler, if one has cultivated giving, morality, and wisdom for countless lifetimes, yet upon seeing my Dharma decline, fails to protect it, all the immeasurable roots of goodness they have planted will be extinguished. Their country will experience three inauspicious events: first, high grain prices; second, warfare; and third, epidemics. All the good deities will abandon it, the king's rule will cause the people to disobey, it will often be invaded by neighboring countries, violent fires and severe storms will arise, floods will increase and sweep away the people, and both internal and external confidants will conspire to rebel. This king will soon suffer from a serious illness, and after death, will fall into hell. If their past good deeds can catch up, they may regain a human body, but for countless lifetimes, they will be constantly blind, poor, and crippled, living by begging. They will constantly generate evil thoughts, and because of these evil thoughts, they will again fall into hell. The same applies to kings, consorts, crown princes, ministers, city lords, village chiefs, generals, prefects, and prime ministers.」 King Bimbisara (頻婆娑羅) , upon hearing these words, wept with sorrow, choked with sobs, and wiping away his tears, said, 「World Honored One! Even I, having encountered the Tathagata, am still unable to govern the country according to the Dharma. How much more so will future kings, who are indulgent, be unable to uphold the precepts, practice diligently, govern evil monks, protect the Buddha's Dharma, and fail to continue the lineage of the Three Jewels? Such kings will for long nights constantly walk in the three evil paths.」 At that time, all the kings, consorts, crown princes, ministers, city lords, village chiefs, generals, prefects, and officials all said to the Buddha, 「We, in this present age, will diligently protect the Buddha's Dharma, and we will also make offerings to those who uphold the Dharma, providing them with clothing, food, bedding, and medicine, governing evil monks, and continuing the lineage of the Three Jewels.」 The Buddha said, 「Good men! If you are able to establish these things, you will be making offerings to the Buddhas of the three times, and you will also obtain immeasurable and inconceivable meritorious virtues.」 From the 'Great Assembly Sutra, Section on the Eye of Space,' Chapter Ten, 'The Return of the Assembly' At that time, the World Honored One again told the devas, 「Good men! You should not worry now. I will, for the sake of protecting the Dharma, establish for future disciples...

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嚴峻制，為不斷絕三寶性故，為欲增長諸善法故，為增長多聞滿寶藏故，為離一切苦煩惱故，為成無上菩提道故。

「善男子！我今所說，一切聲聞具足成就得聲聞乘，一切緣覺具足獲得辟支佛乘，一切菩薩具足成滿三種梵行得無上智。善男子！是經能離諸惡眾生，能壞眾生惡不善法，能滅身口意不善業，能破一切諸惡果報。若有善男子、善女人供養是經，則為供養十方諸佛。」

爾時，娑婆世界一切眾生，異口同音而作是言：「善哉，善哉！世尊！我初未聞是大法聚，今得聞之。世尊！我能受持守護是法，為護法故不惜身命。若有比丘、比丘尼、優婆塞、優婆夷，受是經者我當供養，隨其所須一切給與。若復有能供養如是受持經者，我等亦當勤守護之，內外財寶令無損秏，隨是經法所流佈處，亦護其土令無諸惡。」

佛言：「善哉，善哉！善男子！汝能如是守護法者，則為供養三世諸佛。善男子！若諸眾生有護法心，若生人天得大自在，乃至畜生亦有大力，為人所重不經寒苦。善男子！是護法者惡不能加，心無所畏無能破壞。諸魔煩惱不得其便，多饒眷屬智慧具足。凡有所說無所掛礙，樂行十善修集正定，父母、諸王見則恭敬，能升法座、轉正法輪，凡有所聞，終不忘失。」

大方等大集

【現代漢語翻譯】 現代漢語譯本：嚴持戒律，是爲了不使佛法僧三寶的傳承斷絕，爲了增長各種善法，爲了增長廣博的知識，充滿智慧的寶藏，爲了脫離一切痛苦煩惱，爲了成就無上菩提之道。 『善男子！我今天所說的，一切聲聞弟子都能圓滿成就，獲得聲聞乘的果位；一切緣覺弟子都能圓滿獲得辟支佛乘的果位；一切菩薩都能圓滿成就三種清凈的修行，獲得無上智慧。善男子！這部經能夠使眾生遠離各種惡行，能夠摧毀眾生的惡劣不善之法，能夠消滅身口意的不善業，能夠破除一切惡的果報。如果有善男子、善女人供養這部經，就等於供養十方諸佛。』 當時，娑婆世界的一切眾生，異口同聲地說：『太好了，太好了！世尊！我們以前從未聽聞過如此殊勝的佛法，今天能夠聽聞。世尊！我們能夠接受、奉持、守護這部佛法，爲了守護佛法，我們不惜生命。如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）接受這部經，我們應當供養他們，隨他們所需，一切都給予。如果有人能夠供養這樣受持經典的人，我們也應當勤加守護他們，使他們的內外財物不受損失，這部經流傳到哪裡，我們也守護那裡的土地，使之沒有各種災禍。』 佛說：『太好了，太好了！善男子！你們能夠這樣守護佛法，就等於供養三世諸佛。善男子！如果眾生有守護佛法的心，如果轉生為人或天人，就能得到大自在，甚至轉生為畜生，也有強大的力量，受人尊重，不經歷寒冷和痛苦。善男子！這些守護佛法的人，邪惡不能加害他們，心中沒有恐懼，沒有誰能夠破壞他們。各種魔障煩惱不能得逞，他們擁有眾多眷屬，智慧圓滿。凡是他們所說的，都沒有障礙，樂於奉行十善，修習正定，父母和諸王見到他們都會恭敬，能夠登上法座，轉動正法輪，凡是聽聞過的，最終都不會忘記。』 《大方等大集經》

【English Translation】 English version: Strict adherence to precepts is for the sake of not severing the continuity of the Three Jewels (Buddha, Dharma, Sangha), for the sake of increasing all good dharmas, for the sake of increasing vast learning and filling the treasury of wisdom, for the sake of departing from all suffering and afflictions, and for the sake of accomplishing the unsurpassed path of Bodhi. 'Good men! What I am speaking of now is that all Sravakas (hearers) can fully accomplish and attain the Sravaka Vehicle, all Pratyekabuddhas (solitary realizers) can fully attain the Pratyekabuddha Vehicle, and all Bodhisattvas can fully accomplish the three pure practices and attain unsurpassed wisdom. Good men! This sutra can cause beings to depart from all evil actions, can destroy the evil and unwholesome dharmas of beings, can extinguish the unwholesome karmas of body, speech, and mind, and can break all evil retributions. If there are good men or good women who make offerings to this sutra, it is equivalent to making offerings to all Buddhas of the ten directions.' At that time, all beings in the Saha world, with one voice, said: 'Excellent, excellent! World Honored One! We have never heard of such a great Dharma gathering before, and today we are able to hear it. World Honored One! We are able to accept, uphold, and protect this Dharma, and for the sake of protecting the Dharma, we will not spare our lives. If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who accept this sutra, we shall make offerings to them, and provide them with everything they need. If there are those who can make offerings to those who uphold this sutra, we shall also diligently protect them, ensuring that their internal and external wealth is not diminished. Wherever this sutra is propagated, we shall also protect that land, ensuring that there are no evils.' The Buddha said: 'Excellent, excellent! Good men! If you can protect the Dharma in this way, it is equivalent to making offerings to all Buddhas of the three times. Good men! If beings have the mind to protect the Dharma, if they are reborn as humans or devas (gods), they will attain great freedom. Even if they are reborn as animals, they will have great strength, be respected by people, and not experience cold or suffering. Good men! These protectors of the Dharma cannot be harmed by evil, their hearts are without fear, and no one can destroy them. All demonic afflictions cannot take advantage of them, they have many relatives, and their wisdom is complete. Whatever they say is without hindrance, they are happy to practice the ten good deeds, cultivate right concentration, their parents and kings will respect them, they can ascend the Dharma seat, turn the wheel of the Dharma, and whatever they have heard, they will never forget.' The Great Vaipulya Mahasamnipata Sutra

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經卷第二十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十五

北涼天竺三藏曇無讖譯

寶髻菩薩品第十一之一

爾時，世尊故在欲色二界中間大寶坊中，坐師子座。放大光明猶如日月，得大自在猶如梵釋，功德高顯猶如須彌山，法界甚深猶如大海。于大眾中演說正法，初中后善字義真正，具足清凈班宣梵行，為諸菩薩凈於法印，令諸菩薩聞已修集。

爾時，東方過九萬二千諸佛世界，彼有世界名曰善華，其土有佛，號曰凈住如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為化眾生宣說正法。

有一菩薩名曰寶髻，與諸菩薩其數八千，沒彼世界欲來此土，赍妙寶蓋欲奉如來，其蓋周覆一千世界，及諸香華欲供養佛。妙音說偈讚歎如來：

「若諸人天得睹佛，　　則為獲得大利益， 　如來所受苦無量，　　勤精進故得菩提。 　往昔精進修菩提，　　超過一切諸菩薩， 　為令眾生得利益，　　故轉無上正法輪。 　如來如是難得見，　　所說正法亦難聞， 　獲得人身亦復難，　　諸根具足亦如是。 　若諸眾生行不善，　　亦不能作三善業， 　若人慾得大利益，　　應當覲見釋中尊； 　若

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷二十五 北涼天竺三藏曇無讖譯 寶髻菩薩品第十一之一 當時，世尊仍然在欲界和色界之間的巨大寶坊中，坐在獅子座上。他放出如同日月般的光明，擁有如同梵天和帝釋天般的大自在，功德高顯如同須彌山，法界深邃如同大海。他在大眾中宣說正法，初善、中善、后善，字義真實不虛，具足清凈，宣揚梵行，為諸菩薩凈化法印，使諸菩薩聽聞后能夠修習。 那時，在東方經過九萬二千個佛世界之外，有一個世界名為善華，那裡有一尊佛，號為凈住如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-carana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purusadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，佛）、世尊（Bhagavat，世尊），爲了教化眾生而宣說正法。 有一位菩薩名為寶髻（Ratnakuta），與八千位菩薩一起，從那個世界出發，想要來到這個世界，帶著精美的寶蓋想要供奉如來，這個寶蓋能夠覆蓋一千個世界，還帶著各種香花想要供養佛。他用美妙的聲音說偈讚歎如來： 『如果人天能夠見到佛， 就等於獲得了巨大的利益， 如來所受的苦難無量無邊， 因為勤奮精進而證得菩提。 往昔精進修行菩提之道， 超越了一切諸菩薩， 爲了使眾生獲得利益， 所以轉動無上的正法輪。 如來如此難以得見， 所說的正法也難以聽聞， 獲得人身也同樣困難， 諸根具足也是如此。 如果眾生行為不善， 也不能夠修作三善業， 如果有人想要獲得大利益， 應當覲見釋迦牟尼佛（Sakyamuni，釋迦牟尼）； 如果

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 25 Translated by Tripitaka Master Dharmaraksha of Northern Liang, India Chapter Eleven, Part One: The Bodhisattva Ratnakuta At that time, the World Honored One was still in the great jeweled palace between the desire realm and the form realm, seated on a lion throne. He emitted great light like the sun and moon, possessed great freedom like Brahma and Indra, his merits were as lofty as Mount Sumeru, and the Dharma realm was as deep as the ocean. Among the assembly, he expounded the true Dharma, which was good in the beginning, good in the middle, and good in the end, with true and accurate words and meanings, complete purity, and proclaimed the Brahma-faring, purifying the Dharma seals for all Bodhisattvas, so that they could cultivate upon hearing it. At that time, beyond ninety-two thousand Buddha worlds to the east, there was a world named Good Flower. In that land, there was a Buddha named Pure Abode Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-carana-sampanna (Vidya-carana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusadamyasarathi (Purusadamyasarathi), Sasta devamanusyanam (Sasta devamanusyanam), Buddha (Buddha), Bhagavat (Bhagavat), who expounded the true Dharma to transform sentient beings. There was a Bodhisattva named Ratnakuta (Ratnakuta), who, along with eight thousand Bodhisattvas, departed from that world, desiring to come to this land, bringing a wonderful jeweled canopy to offer to the Tathagata. This canopy could cover a thousand worlds, and they also brought various fragrant flowers to offer to the Buddha. He praised the Tathagata with melodious verses: 'If humans and devas can see the Buddha, they will have obtained great benefit, The suffering endured by the Tathagata is immeasurable, because of diligent effort he attained Bodhi. In the past, he diligently cultivated the path of Bodhi, surpassing all other Bodhisattvas, To enable sentient beings to gain benefit, he turned the unsurpassed wheel of the Dharma. The Tathagata is so difficult to see, and the true Dharma he speaks is also difficult to hear, Obtaining a human body is also difficult, and having all faculties complete is also the same. If sentient beings act unwholesomely, they cannot perform the three wholesome deeds, If one wishes to obtain great benefit, they should pay homage to Sakyamuni (Sakyamuni); If

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欲聽受無上法，　　並見十方諸菩薩， 　具足三十二妙相，　　應當速詣大寶坊。 　今若不種諸善根，　　后必不得大涅槃， 　若欲具足人身者，　　應當速詣娑婆界； 　若欲破壞三惡道，　　欲受人天微妙樂； 　獲得無上無比樂，　　應當詣于娑婆界。 　大醫今施甘露味，　　除滅眾生諸煩惱， 　如來商主大法王，　　今日演說無上界。」

寶髻菩薩說是偈時，其聲遍滿大千世界。

時舍利弗聞是偈已，即白佛言：「世尊！如是偈音何處演說？」

佛言：「舍利弗！東方過於九萬二千諸佛世界，彼有世界名曰善華，其土有佛號曰凈住。彼有菩薩名曰寶髻，與八千菩薩俱來至此，是其所說，其聲聞乎大千世界，勸諸眾生令修善法。」

爾時，寶髻菩薩與八千菩薩及無量人天來至佛所，頭面禮拜，白佛言：「世尊！善華世界凈住如來，致敬問訊：起居輕利，氣力安不？眷屬大眾樂受法不？世尊！我從彼來至此世界，為聽菩薩凈行法印。唯愿如來，普為一切，大慈憐愍分別解說，令諸菩薩聞已修集，破壞一切煩惱習氣修菩薩行，了知一切眾生之心，能修菩薩所有行相，能得解了智慧之行，能知一切煩惱等行，能修菩薩所修法行，能深觀察一切罪過，身得無礙見一切佛。」

【現代漢語翻譯】 現代漢語譯本 想要聽聞無上佛法，並見到十方諸佛菩薩，他們具足三十二種殊妙的相好，應當迅速前往大寶坊（指佛陀的道場）。 現在如果不種下各種善根，將來必定無法得到大涅槃（佛教的最高境界，指解脫生死輪迴）。 如果想要獲得完整的人身，應當迅速前往娑婆世界（我們所居住的世界）。 如果想要摧毀三惡道（地獄、餓鬼、畜生），想要享受人天（人類和天神）的微妙快樂，獲得無上無比的快樂，應當前往娑婆世界。 偉大的醫王（指佛陀）現在施予甘露妙味（指佛法），消除眾生的一切煩惱。 如來（佛陀的稱號）是商主（指引導眾生走向解脫）和大法王（指佛法之王），今天將要演說無上境界。 寶髻菩薩（菩薩名）說這偈頌時，他的聲音遍滿整個大千世界。 當時，舍利弗（佛陀的十大弟子之一）聽到這偈頌后，立即對佛陀說：『世尊！這樣的偈頌之聲是從哪裡發出的？』 佛陀說：『舍利弗！在東方，經過九萬二千個佛世界之外，有一個世界名為善華，那裡的佛陀名為凈住。那裡有一位菩薩名為寶髻，他與八千位菩薩一同來到這裡，這是他所說的偈頌，他的聲音傳遍大千世界，勸導眾生修習善法。』 當時，寶髻菩薩與八千位菩薩以及無數的人天來到佛陀面前，頂禮膜拜，對佛陀說：『世尊！善華世界的凈住如來，向您致敬問候：起居是否輕便安適，身體是否安康有力？眷屬大眾是否樂於接受佛法？世尊！我從那裡來到這個世界，是爲了聽聞菩薩的清凈修行法印。唯愿如來，爲了所有眾生，以大慈悲心詳細解說，讓諸位菩薩聽聞后能夠修習，摧毀一切煩惱習氣，修習菩薩的修行，瞭解一切眾生的心念，能夠修習菩薩的所有行為，能夠獲得解脫智慧的修行，能夠了解一切煩惱等行為，能夠修習菩薩所修的法行，能夠深入觀察一切罪過，身體能夠無礙地見到一切佛。』

【English Translation】 English version Those who wish to hear the unsurpassed Dharma, and see the Bodhisattvas of the ten directions, who are endowed with the thirty-two excellent marks, should quickly go to the Great Jewel Pavilion (referring to the Buddha's place of practice). If one does not plant various good roots now, one will certainly not attain Great Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death) in the future. If one wishes to obtain a complete human body, one should quickly go to the Saha world (the world we live in). If one wishes to destroy the three evil paths (hell, hungry ghosts, and animals), and wishes to enjoy the subtle pleasures of humans and gods, and obtain unsurpassed and incomparable joy, one should go to the Saha world. The great physician (referring to the Buddha) is now bestowing the sweet taste of nectar (referring to the Dharma), eliminating all the afflictions of sentient beings. The Tathagata (an epithet of the Buddha) is the merchant leader (referring to guiding beings towards liberation) and the great Dharma king (referring to the king of the Dharma), and today will expound the unsurpassed realm. When Bodhisattva Baoji (name of a Bodhisattva) spoke this verse, his voice filled the entire great chiliocosm. At that time, Shariputra (one of the Buddha's ten great disciples), upon hearing this verse, immediately said to the Buddha: 'World Honored One! From where did the sound of such a verse come?' The Buddha said: 'Shariputra! In the east, beyond ninety-two thousand Buddha worlds, there is a world named Good Flower, and the Buddha there is named Pure Abode. There is a Bodhisattva named Baoji, who came here with eight thousand Bodhisattvas. This is what he said, and his voice spread throughout the great chiliocosm, exhorting sentient beings to cultivate good Dharma.' At that time, Bodhisattva Baoji, with eight thousand Bodhisattvas and countless humans and gods, came before the Buddha, bowed in reverence, and said to the Buddha: 'World Honored One! The Tathagata Pure Abode of the Good Flower world sends his respects and greetings: Is your daily life light and comfortable, and is your body healthy and strong? Are the members of your retinue happy to receive the Dharma? World Honored One! I have come from there to this world to hear the Dharma seal of the pure practice of Bodhisattvas. May the Tathagata, for the sake of all sentient beings, with great compassion, explain in detail, so that all Bodhisattvas, upon hearing it, can cultivate, destroy all afflictions and habits, cultivate the practice of Bodhisattvas, understand the minds of all sentient beings, be able to cultivate all the actions of Bodhisattvas, be able to obtain the practice of liberating wisdom, be able to understand all afflictions and other actions, be able to cultivate the Dharma practices cultivated by Bodhisattvas, be able to deeply observe all transgressions, and be able to see all Buddhas without hindrance.'

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佛言：「善哉，善哉！善男子！諦聽，諦聽！我今當說如是凈行十分之一。

「善男子！菩薩摩訶薩有四行。何等為四？一者、波羅蜜行；二者、助菩提行；三者、神通行；四者、調眾生行。波羅蜜行者，是愿方便。助菩提行者，是修道方便。神通行者，是調心方便。調心方便者，是菩提心堅固方便。

「善男子！云何名檀波羅蜜？檀波羅蜜即是凈行，能壞癡心能修舍心，修舍心已能一切施。若有菩薩能一切施，即得四種無分別心。何等為四？一者、不分別眾生；二者、不分別法；三者、不分別心；四者、不分別愿，是名為四。

「不分別眾生，是可與是不可與，此多與此少與，此上與此下與，此恭敬與此輕慢與，此全與此半與，此持戒此破戒，此福田此非福田，此得大報此不得大報，此是正見此是邪見。此行正聚此行邪聚。善男子！若菩薩摩訶薩得如是心，名不分別心，無憍慢心，無上下心，無掛礙心。是平等心，真正之心，平等施戒，平等慈悲，無有分別猶如虛空，是名不分別眾生。

「不分別法者，菩薩終不作是分別，受者為說，不受不說；受法者施其所須，不受法者則不供給；終不觀察凡夫之人不可惠施，賢聖之人則應佈施，是名不分別法。

「不分別心者，觀諸眾生心皆平

【現代漢語翻譯】 現代漢語譯本：佛說：『好啊，好啊！善男子！仔細聽，仔細聽！我現在要說這清凈行為的十分之一。』 『善男子！菩薩摩訶薩有四種修行。哪四種呢？第一是波羅蜜行（到達彼岸的修行），第二是助菩提行（輔助覺悟的修行），第三是神通行（神通的修行），第四是調眾生行（調伏眾生的修行）。波羅蜜行，是願望的方便。助菩提行，是修道的方便。神通行，是調心的方便。調心方便，是菩提心堅固的方便。』 『善男子！什麼叫做檀波羅蜜（佈施的到達彼岸）？檀波羅蜜就是清凈的行為，能破除愚癡的心，能修習捨棄的心，修習捨棄的心后能做到一切佈施。如果有菩薩能做到一切佈施，就能得到四種無分別心。哪四種呢？第一，不分別眾生；第二，不分別法；第三，不分別心；第四，不分別愿，這叫做四種無分別心。』 『不分別眾生，就是不分別哪些人可以佈施，哪些人不可以佈施；給這個人多一點，給那個人少一點；給這個人好的，給那個人差的；對這個人恭敬地給，對那個人輕慢地給；給這個人全部，給那個人一半；這個人持戒，那個人破戒；這個人是福田，那個人不是福田；這個人能得到大福報，那個人不能得到大福報；這個人是正見，那個人是邪見；這個人行正道，那個人行邪道。善男子！如果菩薩摩訶薩得到這樣的心，就叫做不分別心，沒有驕慢心，沒有高下心，沒有掛礙心。這是平等的心，真正的心，平等地佈施戒律，平等地慈悲，沒有分別，就像虛空一樣，這叫做不分別眾生。』 『不分別法，就是菩薩始終不作這樣的分別：接受佛法的人就為他們說法，不接受佛法的人就不為他們說法；接受佛法的人就供給他們所需，不接受佛法的人就不供給他們所需；始終不觀察凡夫之人不可以佈施，賢聖之人就應該佈施，這叫做不分別法。』 『不分別心，就是觀察所有眾生的心都是平等的』

【English Translation】 English version: The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! I will now speak about one-tenth of such pure conduct.' 'Good man! A Bodhisattva Mahasattva has four practices. What are the four? First is the Paramita practice (practice of reaching the other shore), second is the Bodhi-aiding practice (practice that aids enlightenment), third is the supernatural power practice, and fourth is the practice of taming sentient beings. The Paramita practice is the expedient of aspiration. The Bodhi-aiding practice is the expedient of cultivating the path. The supernatural power practice is the expedient of taming the mind. The expedient of taming the mind is the expedient of firming the Bodhi mind.' 'Good man! What is called Dana Paramita (perfection of giving)? Dana Paramita is pure conduct, which can destroy the mind of ignorance, cultivate the mind of relinquishment, and after cultivating the mind of relinquishment, one can give everything. If a Bodhisattva can give everything, he will attain four kinds of non-discriminating minds. What are the four? First, not discriminating sentient beings; second, not discriminating dharmas; third, not discriminating the mind; fourth, not discriminating vows. These are called the four non-discriminating minds.' 'Not discriminating sentient beings means not discriminating who can be given to and who cannot be given to; giving more to this person and less to that person; giving good things to this person and bad things to that person; giving respectfully to this person and disrespectfully to that person; giving everything to this person and half to that person; this person upholds the precepts and that person breaks the precepts; this person is a field of merit and that person is not a field of merit; this person can receive great rewards and that person cannot receive great rewards; this person has right views and that person has wrong views; this person walks the right path and that person walks the wrong path. Good man! If a Bodhisattva Mahasattva attains such a mind, it is called a non-discriminating mind, without arrogance, without superiority or inferiority, without hindrance. This is an equal mind, a true mind, giving precepts equally, compassion equally, without discrimination, like the void, this is called not discriminating sentient beings.' 'Not discriminating dharmas means that a Bodhisattva never makes such distinctions: speaking the Dharma to those who accept it and not speaking to those who do not; providing for the needs of those who accept the Dharma and not providing for those who do not; never observing that giving to ordinary people is not appropriate, while giving to the virtuous and holy is appropriate. This is called not discriminating dharmas.' 'Not discriminating the mind means observing that the minds of all sentient beings are equal.'

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等，不為報施；無內外貪，非為名施，不求果施。所愛之物施已不悔，為攝眾生故行惠施，是名不分別心。

「不分別愿者，施時不為得帝釋身、梵王之身、轉輪王身、魔身、長者大臣之身，亦復不為大自在故，大眷屬故。不為上有，不為聲聞辟支佛乘，乃至不為阿耨多羅三藐三菩提故，而行佈施，是名不分別愿。

「善男子！菩薩摩訶薩修惠施時，具足成就如是四事，則得遠離八不正見：一者、我見；二者、眾生見；三者、壽命見；四者、士夫見；五者、常見；六者、斷見；七者、有見；八者、無見，是名為八。復得遠離四種功德：一者、凡夫功德；二者、聲聞功德；三者、緣覺功德；四者、余習功德。如是施已，不觀四相：一者、常相；二者、樂相；三者、我相；四者、凈相。能凈四法：一者、凈身；二者、凈口；三者、凈心；四者、凈愿。遠離三礙：一、果報礙；二、聲聞礙；三、悔心礙。

「善男子！菩薩修行如是施時，遠離三畏：一者、憍慢畏；二者、上慢畏；三者、魔業畏。菩薩修行如是施時，具四種印：一者、內空印；二者、外空印；三者、眾生空印；四者、菩提空印。如是施時，具四精進：一者、滿眾生故具足精進；二者、護佛法故具足精進；三者、為具三十二相八十種好故具足

【現代漢語翻譯】 現代漢語譯本 不爲了回報而施捨；沒有對內對外貪求，不是爲了名聲而施捨，不求施捨的果報。施捨自己所愛之物后不後悔，爲了攝受眾生而行佈施，這叫做不分別心。 『不分別愿』是指，施捨時不是爲了得到帝釋（Indra，天神之王）之身、梵王（Brahma，創造之神）之身、轉輪王（Chakravartin，統治世界的理想君主）之身、魔（Mara，佛教中的惡魔）之身、長者大臣之身，也不是爲了獲得大自在、大眷屬。不是爲了追求更高的地位，不是爲了聲聞（Śrāvaka，聽聞佛法而修行的人）或辟支佛（Pratyekabuddha，獨自覺悟的人）的果位，甚至不是爲了阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）而行佈施，這叫做不分別愿。 『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修習佈施時，如果能圓滿成就這四件事，就能遠離八種不正見：第一，我見（ātma-dṛṣṭi，認為有真實自我的見解）；第二，眾生見（sattva-dṛṣṭi，認為有真實眾生的見解）；第三，壽命見（jīva-dṛṣṭi，認為有真實壽命的見解）；第四，士夫見（pudgala-dṛṣṭi，認為有真實補特伽羅的見解）；第五，常見（śāśvata-dṛṣṭi，認為事物是永恒不變的見解）；第六，斷見（uccheda-dṛṣṭi，認為事物是斷滅的見解）；第七，有見（bhava-dṛṣṭi，認為事物是存在的見解）；第八，無見（abhava-dṛṣṭi，認為事物是不存在的見解），這稱為八不正見。還能遠離四種功德：第一，凡夫功德；第二，聲聞功德；第三，緣覺功德；第四，余習功德。這樣施捨之後，不執著於四種相：第一，常相（nitya-saṃjñā，認為事物是常住不變的相）；第二，樂相（sukha-saṃjñā，認為事物是快樂的相）；第三，我相（ātma-saṃjñā，認為事物是自我的相）；第四，凈相（śubha-saṃjñā，認為事物是清凈的相）。能清凈四法：第一，清凈身；第二，清凈口；第三，清凈心；第四，清凈愿。遠離三種障礙：第一，果報障礙；第二，聲聞障礙；第三，後悔心障礙。 『善男子！菩薩修行這樣的佈施時，能遠離三種畏懼：第一，驕慢畏；第二，上慢畏；第三，魔業畏。菩薩修行這樣的佈施時，具足四種印：第一，內空印（adhyātma-śūnyatā-mudrā，內空的印記）；第二，外空印（bahirdhā-śūnyatā-mudrā，外空的印記）；第三，眾生空印（sattva-śūnyatā-mudrā，眾生空的印記）；第四，菩提空印（bodhi-śūnyatā-mudrā，菩提空的印記）。這樣施捨時，具足四種精進：第一，爲了圓滿眾生而具足精進；第二，爲了守護佛法而具足精進；第三，爲了具足三十二相（dvātriṃśadvara-lakṣaṇa，佛陀的三十二種殊勝相）和八十種好（aśītyanuvyañjana，佛陀的八十種隨形好）而具足精進

【English Translation】 English version Giving without expecting a return; without internal or external greed, not giving for the sake of fame, not seeking the fruit of giving. Not regretting after giving away what one loves, giving in order to gather sentient beings, this is called a non-discriminating mind. 'Non-discriminating aspiration' means that when giving, it is not for the sake of obtaining the body of Indra (the king of gods), the body of Brahma (the creator god), the body of a Chakravartin (the ideal world-ruling monarch), the body of Mara (a demon in Buddhism), or the body of an elder or minister, nor is it for the sake of great freedom or a large retinue. It is not for the sake of higher status, not for the sake of the Śrāvaka (a disciple who hears the teachings) or Pratyekabuddha (a solitary enlightened one) vehicle, and not even for the sake of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) that one practices giving. This is called non-discriminating aspiration. 'Good man! When a Bodhisattva-mahāsattva (a great Bodhisattva) practices giving, if they fully accomplish these four things, they can be free from eight wrong views: first, the view of self (ātma-dṛṣṭi, the view that there is a real self); second, the view of sentient beings (sattva-dṛṣṭi, the view that there are real sentient beings); third, the view of a life span (jīva-dṛṣṭi, the view that there is a real life span); fourth, the view of a person (pudgala-dṛṣṭi, the view that there is a real person); fifth, the view of permanence (śāśvata-dṛṣṭi, the view that things are eternal); sixth, the view of annihilation (uccheda-dṛṣṭi, the view that things are annihilated); seventh, the view of existence (bhava-dṛṣṭi, the view that things exist); eighth, the view of non-existence (abhava-dṛṣṭi, the view that things do not exist). These are called the eight wrong views. They can also be free from four kinds of merit: first, the merit of ordinary people; second, the merit of Śrāvakas; third, the merit of Pratyekabuddhas; fourth, the merit of residual habits. After giving in this way, they do not cling to four characteristics: first, the characteristic of permanence (nitya-saṃjñā, the perception that things are permanent); second, the characteristic of pleasure (sukha-saṃjñā, the perception that things are pleasurable); third, the characteristic of self (ātma-saṃjñā, the perception that things are self); fourth, the characteristic of purity (śubha-saṃjñā, the perception that things are pure). They can purify four things: first, purify the body; second, purify the mouth; third, purify the mind; fourth, purify the aspiration. They are free from three obstacles: first, the obstacle of karmic retribution; second, the obstacle of the Śrāvaka path; third, the obstacle of regret. 'Good man! When a Bodhisattva practices giving in this way, they can be free from three fears: first, the fear of arrogance; second, the fear of superiority; third, the fear of demonic activities. When a Bodhisattva practices giving in this way, they possess four seals: first, the seal of inner emptiness (adhyātma-śūnyatā-mudrā); second, the seal of outer emptiness (bahirdhā-śūnyatā-mudrā); third, the seal of the emptiness of sentient beings (sattva-śūnyatā-mudrā); fourth, the seal of the emptiness of Bodhi (bodhi-śūnyatā-mudrā). When giving in this way, they possess four kinds of diligence: first, diligence to fulfill sentient beings; second, diligence to protect the Buddha's teachings; third, diligence to possess the thirty-two marks (dvātriṃśadvara-lakṣaṇa, the thirty-two auspicious marks of the Buddha) and eighty minor marks (aśītyanuvyañjana, the eighty minor marks of the Buddha)

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精進；四者、凈佛土故具足精進。是時復得具足四念：一者、念菩提心；二者、念欲見佛；三者、心常念慈；四者、念離煩惱。如是施時，凈於三事：一者、自身；二者、他身；三者、菩提。如是施時，凈於四智：一者、界智；二者、眾生滿足智；三者、愿智；四者、助菩提智。

「善男子！菩薩若能行如是法，則能凈于檀波羅蜜。

「善男子！云何菩薩凈于尸波羅蜜行？善男子！有一種凈，所謂菩薩憐愍一切世間眾生，勝於聲聞辟支佛慈，能壞魔業調諸眾生，具足無量功德寶聚，無有放逸。

「復有二種：一者、于諸眾生；不生噁心。二者、調諸眾生令向菩提。

「復有三種：一者、凈身，遠離一切身惡業故；二者、凈口，遠離一切口惡業故；三者凈意，遠離一切貪恚邪見故。

「復有四種：一者、勸諸眾生令持禁戒；二者、勸諸眾生具足凈戒；三者、能調諸毀戒者；四者、見持戒者，供養恭敬尊重讚歎。

「復有五種：一、持戒已不生憍慢；二、見毀戒不生輕慢；三、見持戒心無嫉妒；四、終不求聲聞之乘；五者、不念辟支佛乘。

「復有六種：一者、唸佛，為過戒故；二者、念法，為過戒已心不生悔；三者、念僧，為能具足如來戒故；四者、念戒，為不求諸有果報

【現代漢語翻譯】 現代漢語譯本 精進（Vīrya）：四者，爲了凈化佛土而具足精進。這時，又能具足四念：一者，念菩提心（bodhicitta，覺悟之心）；二者，念欲見佛；三者，心中常念慈悲；四者，念遠離煩惱。如此佈施時，凈化三事：一者，自身；二者，他人；三者，菩提（bodhi，覺悟）。如此佈施時，凈化四智：一者，界智（dhātu-jñāna，對諸界、諸要素的智慧）；二者，眾生滿足智；三者，愿智（praṇidhāna-jñāna，對願力的智慧）；四者，助菩提智。 『善男子！菩薩若能行如是法，則能凈化檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。』 『善男子！菩薩如何凈化尸波羅蜜（śīla-pāramitā，持戒波羅蜜）行？善男子！有一種凈化，即菩薩憐憫一切世間眾生，勝過聲聞（śrāvaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺佛）的慈悲，能摧毀魔業，調伏諸眾生，具足無量功德寶聚，沒有放逸。』 『復有二種：一者，對於諸眾生，不生噁心。二者，調伏諸眾生令向菩提。』 『復有三種：一者，凈化身，遠離一切身惡業的緣故；二者，凈化口，遠離一切口惡業的緣故；三者，凈化意，遠離一切貪慾、嗔恚、邪見的緣故。』 『復有四種：一者，勸諸眾生持守禁戒；二者，勸諸眾生具足清凈的戒律；三者，能調伏那些毀犯戒律的人；四者，見到持戒的人，供養、恭敬、尊重、讚歎。』 『復有五種：一者，持戒后不生驕慢；二者，見到毀戒的人不生輕慢；三者，見到持戒的人心中沒有嫉妒；四者，終不尋求聲聞乘（śrāvakayāna，聲聞的修行道）；五者，不念辟支佛乘（pratyekabuddhayāna，獨覺佛的修行道）。』 『復有六種：一者，唸佛，爲了超越戒律的執著；二者，念法，爲了超越戒律後心中不生後悔；三者，念僧，爲了能具足如來的戒律；四者，念戒，爲了不求諸有果報』

【English Translation】 English version Vīrya (Diligence): The fourth, to be diligent in order to purify the Buddha-land. At this time, one also attains four mindfulnesses: first, mindfulness of bodhicitta (the mind of enlightenment); second, mindfulness of the desire to see the Buddha; third, the mind is always mindful of compassion; fourth, mindfulness of being free from afflictions. When giving in this way, one purifies three things: first, oneself; second, others; third, bodhi (enlightenment). When giving in this way, one purifies four wisdoms: first, dhātu-jñāna (wisdom of the elements); second, wisdom of fulfilling sentient beings; third, praṇidhāna-jñāna (wisdom of vows); fourth, wisdom that aids bodhi. 'Good man! If a Bodhisattva can practice these dharmas, then they can purify the dāna-pāramitā (perfection of giving).' 'Good man! How does a Bodhisattva purify the practice of śīla-pāramitā (perfection of morality)? Good man! There is one kind of purification, which is that a Bodhisattva has compassion for all sentient beings in the world, surpassing the compassion of śrāvakas (hearers) and pratyekabuddhas (solitary realizers), able to destroy the works of demons, tame all sentient beings, possess immeasurable treasures of merit, and have no negligence.' 'There are two more kinds: first, towards all sentient beings, not giving rise to evil thoughts. Second, taming all sentient beings to turn towards bodhi.' 'There are three more kinds: first, purifying the body, because of being far from all evil deeds of the body; second, purifying the mouth, because of being far from all evil deeds of the mouth; third, purifying the mind, because of being far from all greed, hatred, and wrong views.' 'There are four more kinds: first, encouraging all sentient beings to uphold precepts; second, encouraging all sentient beings to fulfill pure precepts; third, being able to tame those who violate precepts; fourth, seeing those who uphold precepts, making offerings, being respectful, honoring, and praising them.' 'There are five more kinds: first, after upholding precepts, not giving rise to arrogance; second, seeing those who violate precepts, not giving rise to contempt; third, seeing those who uphold precepts, having no jealousy in the mind; fourth, never seeking the śrāvakayāna (vehicle of hearers); fifth, not thinking of the pratyekabuddhayāna (vehicle of solitary realizers).' 'There are six more kinds: first, mindfulness of the Buddha, in order to transcend attachment to precepts; second, mindfulness of the Dharma, in order to not give rise to regret in the mind after transcending precepts; third, mindfulness of the Sangha, in order to be able to fulfill the precepts of the Tathāgata; fourth, mindfulness of precepts, in order not to seek any karmic rewards.'

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故；五者、念施，為能一切悉施與故；六者、念天，為欲具足諸善法故。

「復有七種：一者、深信一切佛法；二者、勤行精進，為得佛法故；三者、具智，為知一切諸佛法故；四者、聞已能說一切佛法故；五者、供養父母師長和上；六者、畏於現在未來惡業；七者、有慚愧心。

「復有八種：一者、不為利養顯異惑眾；二者、不說自事，離一切故；三者、不讚供養，心知足故；四者、行聖種性，樂善法故；五者、隨頭陀法，不惜身命故；六者、樂於寂靜，離說世事故；七者、深心樂法，厭三界故；八者、至心護法，不惜身命故。

「復有九種：一者、離九噁心，過九眾生所居處故；二者、念凈；三者、念修；四者、增長善法；五者、心樂寂靜；六者、離煩惱熱；七者、莊嚴舍摩他；八者、勤行精進；九者、不欺眾生。

「復有十種：一者、凈身三業；二者、凈口四業；三者、凈意三業；四者、遠離嫉妒；五者、離諂曲心；六者、至心念戒；七者、為持戒故，勤行精進；八者、軟語，為調眾生；九者、受身為眾生使；十者、于諸福田不生輕慢。

「善男子！菩薩修行尸波羅蜜，有二種凈行：一者、有心有相及以莊嚴，寧舍壽命終不毀戒；二者、無心無相及無莊嚴，於一切法心無所著。

【現代漢語翻譯】 現代漢語譯本 因此；第五，憶念佈施，是爲了能夠一切都施與；第六，憶念天，是爲了想要具足各種善法。

又有七種：第一，深信一切佛法；第二，勤奮修行精進，爲了獲得佛法；第三，具足智慧，爲了知曉一切諸佛法；第四，聽聞后能夠宣說一切佛法；第五，供養父母、師長和和尚；第六，畏懼現在和未來的惡業；第七，有慚愧心。

又有八種：第一，不爲了利養而顯示奇異、迷惑大眾；第二，不說自己的事，因為遠離一切；第三，不讚嘆供養，因為內心知足；第四，行持聖種性，樂於善法；第五，隨順頭陀法（苦行），不吝惜身命；第六，樂於寂靜，遠離談論世俗之事；第七，內心深愛佛法，厭離三界；第八，至誠護持佛法，不惜身命。

又有九種：第一，遠離九種噁心，超越九種眾生所居住的地方；第二，憶念清凈；第三，憶念修行；第四，增長善法；第五，內心喜愛寂靜；第六，遠離煩惱的熾熱；第七，莊嚴舍摩他（止）；第八，勤奮修行精進；第九，不欺騙眾生。

又有十種：第一，清凈身的三業；第二，清凈口四業；第三，清凈意的三業；第四，遠離嫉妒；第五，遠離諂媚虛偽的心；第六，至誠憶念戒律；第七，爲了持戒，勤奮修行精進；第八，言語柔和，爲了調伏眾生；第九，接受身體作為眾生的僕役；第十，對於各種福田不生輕慢。

善男子！菩薩修行尸波羅蜜（持戒波羅蜜），有兩種清凈的修行：第一，有心、有相以及莊嚴，寧可捨棄生命也終不毀壞戒律；第二，無心、無相以及無莊嚴，對於一切法心無所執著。

【English Translation】 English version Therefore; fifth, mindfulness of giving, is because one is able to give everything; sixth, mindfulness of the heavens, is because one desires to be complete in all good dharmas.

There are also seven kinds: first, deep faith in all the Buddha's teachings; second, diligent practice of vigor, for the sake of attaining the Buddha's teachings; third, possessing wisdom, for the sake of knowing all the Buddha's teachings; fourth, being able to speak all the Buddha's teachings after hearing them; fifth, making offerings to parents, teachers, and preceptors; sixth, fearing evil deeds in the present and future; seventh, having a sense of shame and remorse.

There are also eight kinds: first, not displaying extraordinary abilities to confuse the masses for the sake of gain and offerings; second, not speaking of one's own affairs, because one is detached from everything; third, not praising offerings, because one is content in one's heart; fourth, practicing the noble lineage, delighting in good dharmas; fifth, following the dhuta practices (ascetic practices), not being stingy with one's life; sixth, delighting in tranquility, refraining from discussing worldly matters; seventh, deeply loving the Dharma, being weary of the three realms; eighth, sincerely protecting the Dharma, not being stingy with one's life.

There are also nine kinds: first, being detached from the nine evil minds, transcending the places where the nine kinds of beings dwell; second, mindfulness of purity; third, mindfulness of practice; fourth, increasing good dharmas; fifth, the mind delights in tranquility; sixth, being detached from the heat of afflictions; seventh, adorning shamatha (calm abiding); eighth, diligently practicing vigor; ninth, not deceiving sentient beings.

There are also ten kinds: first, purifying the three karmas of the body; second, purifying the four karmas of speech; third, purifying the three karmas of the mind; fourth, being detached from jealousy; fifth, being detached from a flattering and deceitful mind; sixth, sincerely being mindful of the precepts; seventh, for the sake of upholding the precepts, diligently practicing vigor; eighth, speaking softly, for the sake of taming sentient beings; ninth, accepting the body as a servant of sentient beings; tenth, not being disrespectful towards the various fields of merit.

Good man! When a Bodhisattva practices the Śīla pāramitā (perfection of morality), there are two kinds of pure practices: first, with mind, with form, and with adornment, one would rather give up one's life than break the precepts; second, without mind, without form, and without adornment, one's mind is not attached to any dharma.

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復有二種。一者凈于內入。二者不求一切外入。復有二種：一者、常愿菩提之心；二者、不觀本向菩提戒相。

「善男子！云何菩薩凈羼提波羅蜜行？善男子！菩薩摩訶薩受罵不報，口業凈故；受打不報，身業凈故；受瞋不報，意業凈故。善男子！菩薩摩訶薩雖受罵辱所以不酬，護眾生故；受諸楚毒所以不報，護後世故；被截手足慈心不瞋，護菩提故。見有求者，心不生瞋，為四攝故生慈心故，增菩提道故，壞慳貪心破魔業故。

「善男子！菩薩摩訶薩修唸佛已，行於忍辱，受一切苦，為得佛身故。善男子！復有菩薩修于忍辱，為欲具足得十力故。復有菩薩修于忍辱，為欲成大師子吼故。復有修忍，為知三世無掛礙故。復有修忍，為得大慈大悲力故。復有修忍，為得具足一切智故。

「善男子！菩薩摩訶薩具足二力，能成就忍：一者、智力；二者、修力。以智力故觀于身心，是故為忍。以修力故不著諸法，是故為忍。

「複次，善男子！凈忍菩薩則能觀察一切法中無有眾生，是故修忍。一切諸法其性解脫，是故菩薩觀一切法無忍無瞋。若於諸法心無所著，是名為忍。

「善男子！菩薩有二忍：一者、觀如法身；二者、觀如法界。菩薩摩訶薩若能如是觀二法者，是名菩薩凈羼提波羅蜜行

【現代漢語翻譯】 現代漢語譯本 還有兩種（修行方法）。第一種是凈化內在的感官（內入），第二種是不追求一切外在的感官（外入）。還有兩種：第一種是，常發願求得菩提之心；第二種是，不執著于菩提戒律的形式（本向菩提戒相）。 『善男子！菩薩如何修行清凈的羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）呢？善男子！菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）受到辱罵不還口，這是因為口業清凈；受到毆打不還手，這是因為身業清凈；受到嗔恨不報復，這是因為意業清凈。善男子！菩薩摩訶薩即使受到辱罵也不迴應，是爲了保護眾生；即使受到各種痛苦的折磨也不報復，是爲了保護後世的修行；即使被砍斷手腳也以慈悲心不生嗔恨，是爲了守護菩提（Bodhi，覺悟）。看到有人來乞求，心中不生嗔恨，爲了以四攝法（Catur-samgraha-vastuni，佈施、愛語、利行、同事）攝受眾生而生起慈悲心，爲了增長菩提之道，爲了破除慳貪之心，爲了破除魔業。 『善男子！菩薩摩訶薩在修習唸佛（Buddhanusmrti，憶念佛陀）之後，修行忍辱，承受一切痛苦，是爲了獲得佛身。善男子！還有菩薩修行忍辱，是爲了圓滿獲得十力（Dasabala，佛的十種力量）。還有菩薩修行忍辱，是爲了成就大師子吼（Mahasimhanada，佛的無畏說法）。還有修行忍辱，是爲了了知三世（過去、現在、未來）無所障礙。還有修行忍辱，是爲了獲得大慈大悲的力量。還有修行忍辱，是爲了獲得圓滿的一切智（Sarvajna，佛的智慧）。 『善男子！菩薩摩訶薩具足兩種力量，能夠成就忍辱：第一種是智力；第二種是修力。以智力觀察身心，所以能夠忍辱。以修力不執著於一切法，所以能夠忍辱。 『再次，善男子！清凈忍辱的菩薩能夠觀察一切法中沒有眾生（Sattva，有情），所以修行忍辱。一切諸法的本性是解脫的，所以菩薩觀察一切法無忍無嗔。如果對於一切法心無所執著，這就叫做忍辱。 『善男子！菩薩有兩種忍：第一種是觀察如法身（Dharmakaya，法身）；第二種是觀察如法界（Dharmadhatu，法界）。菩薩摩訶薩如果能夠這樣觀察這兩種法，就叫做菩薩清凈的羼提波羅蜜行。

【English Translation】 English version There are also two kinds (of practices). The first is purifying the inner senses (inner entrances), and the second is not seeking any external senses (external entrances). There are also two kinds: the first is to constantly aspire to the mind of Bodhi (enlightenment); the second is not to be attached to the form of Bodhi precepts (original direction of Bodhi precepts). 'Good man! How does a Bodhisattva practice the pure Kshanti Paramita (Perseverance Paramita)? Good man! A Bodhisattva Mahasattva (Great Bodhisattva) does not retaliate when insulted, because his speech karma is pure; does not strike back when beaten, because his body karma is pure; does not respond with anger when angered, because his mind karma is pure. Good man! A Bodhisattva Mahasattva does not respond even when insulted, in order to protect sentient beings; does not retaliate even when suffering various torments, in order to protect future practice; does not become angry with a compassionate heart even when his hands and feet are cut off, in order to protect Bodhi (enlightenment). When seeing someone begging, he does not become angry, but generates compassion in order to embrace sentient beings with the four means of gathering (Catur-samgraha-vastuni, giving, kind speech, beneficial action, and cooperation), in order to increase the path of Bodhi, in order to break the mind of miserliness, and in order to break the work of demons. 'Good man! A Bodhisattva Mahasattva, after practicing Buddha-remembrance (Buddhanusmrti), practices patience, enduring all suffering, in order to obtain the Buddha's body. Good man! There are also Bodhisattvas who practice patience in order to fully obtain the ten powers (Dasabala, ten powers of a Buddha). There are also Bodhisattvas who practice patience in order to achieve the great lion's roar (Mahasimhanada, the fearless teaching of the Buddha). There are also those who practice patience in order to know that the three times (past, present, and future) are without obstruction. There are also those who practice patience in order to obtain the power of great compassion and great mercy. There are also those who practice patience in order to obtain the complete all-knowing wisdom (Sarvajna, the wisdom of a Buddha). 'Good man! A Bodhisattva Mahasattva possesses two powers to achieve patience: the first is the power of wisdom; the second is the power of practice. With the power of wisdom, he observes his body and mind, therefore he is able to be patient. With the power of practice, he does not cling to any dharmas, therefore he is able to be patient. 'Furthermore, good man! A Bodhisattva of pure patience is able to observe that there are no sentient beings (Sattva) in all dharmas, therefore he practices patience. The nature of all dharmas is liberation, therefore a Bodhisattva observes that there is no patience and no anger in all dharmas. If the mind is not attached to any dharmas, this is called patience. 'Good man! A Bodhisattva has two kinds of patience: the first is observing the Dharmakaya (Dharma body); the second is observing the Dharmadhatu (Dharma realm). If a Bodhisattva Mahasattva is able to observe these two dharmas in this way, it is called the pure Kshanti Paramita practice of a Bodhisattva.'

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「善男子！云何菩薩凈毗梨耶波羅蜜行？若菩薩摩訶薩于諸修行不息不悔，于諸善法心無厭足，亦樂修行五波羅蜜，常求莊嚴一切善法，擁護正法樂宣說之。調伏眾生心無休息，過於聲聞辟支佛乘，擁護一切諸佛正法，修諸苦行其心不悔，終不喪失本昔善根，廣修多聞心無厭惓，為眾走使不生愁悔，是名精進。如是精進，云何名凈？若能觀身猶如影像、口無言說、心畢竟凈，以盡智觀諸滅法，以無生智知諸有盡。如是觀時，則能莊嚴三種精進：一者、體莊嚴；二者、覺莊嚴；三者、分別莊嚴。

「復有三種不著精進：一、不著眼；二、不著色；三、不著識。乃至法，亦復如是，是名不取不捨精進。具足如是勤精進已，不取惠施不捨慳貪，不取持戒不捨毀戒，不取忍辱不捨瞋恚，不取精進不捨懈怠，不取禪定不捨亂心，不取智慧不捨愚癡，不取善法不捨惡法，不取佛道不捨二乘，是名二種勤精進也，是二精進能具佛法。復有二種：所謂內、外。若菩薩能修如是勤精進者，是名毗梨耶波羅蜜行凈。

「善男子！云何菩薩凈禪波羅蜜行？若菩薩摩訶薩，取諸禪支觀諸禪支，觀已入定。既入定已，不貪著色受想行識，是名為禪。非著眼禪乃至意禪，是名為禪。非著色禪乃至法禪，是名為禪。非著地水火

【現代漢語翻譯】 現代漢語譯本： 『善男子！什麼是菩薩清凈的精進波羅蜜（Vīrya-pāramitā，精進到彼岸）修行？如果菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）對於各種修行不停止也不後悔，對於各種善法內心沒有厭倦，也樂於修行五波羅蜜（Pañca-pāramitā，五種到彼岸的修行），經常尋求莊嚴一切善法，擁護正法並樂於宣說它。調伏眾生內心沒有休息，超越聲聞（Śrāvaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的境界，擁護一切諸佛的正法，修持各種苦行內心不後悔，最終不喪失原本的善根，廣泛修習多聞內心沒有厭倦，為眾生奔走效力不產生憂愁後悔，這叫做精進。這樣的精進，如何稱為清凈呢？如果能夠觀察身體如同影像，口中沒有言說，內心畢竟清凈，用盡智（Kṣaya-jñāna，斷盡煩惱的智慧）觀察各種滅法，用無生智（Anutpāda-jñāna，不生不滅的智慧）了知各種有為法的終盡。這樣觀察時，就能莊嚴三種精進：第一是身體的莊嚴；第二是覺悟的莊嚴；第三是分別的莊嚴。 『又有三種不執著的精進：第一，不執著于眼；第二，不執著於色；第三，不執著于識。乃至對於法也是如此，這叫做不取不捨的精進。具足這樣勤奮精進之後，不執著于佈施也不捨棄慳貪，不執著于持戒也不捨棄毀戒，不執著于忍辱也不捨棄嗔恚，不執著于精進也不捨棄懈怠，不執著于禪定也不捨棄散亂，不執著于智慧也不捨棄愚癡，不執著于善法也不捨棄惡法，不執著于佛道也不捨棄二乘（聲聞乘和辟支佛乘），這叫做兩種勤奮精進，這兩種精進能夠圓滿佛法。又有兩種：所謂內在的和外在的。如果菩薩能夠修習這樣的勤奮精進，這叫做精進波羅蜜的清凈修行。 『善男子！什麼是菩薩清凈的禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）修行？如果菩薩摩訶薩，取用各種禪支（Dhyānāṅga，禪定的組成部分）觀察各種禪支，觀察之後進入禪定。進入禪定之後，不貪著色、受、想、行、識（五蘊，Pañca-skandha，構成個體存在的五種要素），這叫做禪。不執著于眼禪乃至意禪，這叫做禪。不執著於色禪乃至法禪，這叫做禪。不執著于地、水、火、

【English Translation】 English version: 'Good man! What is the Bodhisattva's pure practice of Vīrya-pāramitā (Perfection of Effort)? If a Bodhisattva-mahāsattva (Great Bodhisattva) does not cease or regret any practice, is not weary of any good dharma, and also delights in practicing the five pāramitās (Perfections), constantly seeks to adorn all good dharmas, protects the true dharma and delights in proclaiming it. Subduing sentient beings without rest, surpassing the vehicles of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), protecting the true dharma of all Buddhas, practicing various austerities without regret, ultimately not losing the original good roots, widely studying and hearing without weariness, running errands for sentient beings without sorrow or regret, this is called effort. How is such effort called pure? If one can observe the body as an image, the mouth without speech, the mind ultimately pure, observing all extinguished dharmas with Kṣaya-jñāna (Knowledge of Extinction), knowing the end of all conditioned dharmas with Anutpāda-jñāna (Knowledge of Non-arising). When observing in this way, one can adorn three kinds of effort: first, the adornment of the body; second, the adornment of awakening; third, the adornment of discrimination. 'There are also three kinds of non-attachment effort: first, not being attached to the eye; second, not being attached to form; third, not being attached to consciousness. And so on, even with dharma, this is called effort of neither grasping nor abandoning. Having fulfilled such diligent effort, one does not grasp giving nor abandon stinginess, does not grasp keeping precepts nor abandon breaking precepts, does not grasp patience nor abandon anger, does not grasp effort nor abandon laziness, does not grasp meditation nor abandon distraction, does not grasp wisdom nor abandon ignorance, does not grasp good dharma nor abandon evil dharma, does not grasp the Buddha path nor abandon the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), this is called two kinds of diligent effort, and these two kinds of effort can fulfill the Buddha dharma. There are also two kinds: internal and external. If a Bodhisattva can practice such diligent effort, this is called the pure practice of Vīrya-pāramitā. 'Good man! What is the Bodhisattva's pure practice of Dhyāna-pāramitā (Perfection of Meditation)? If a Bodhisattva-mahāsattva takes up the various dhyānāṅgas (factors of meditation), observes the various dhyānāṅgas, and after observing, enters into meditation. Having entered into meditation, one does not crave form, feeling, perception, mental formations, and consciousness (the five skandhas), this is called meditation. Not being attached to eye meditation, and so on up to mind meditation, this is called meditation. Not being attached to form meditation, and so on up to dharma meditation, this is called meditation. Not being attached to earth, water, fire,

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風空禪，是名為禪。非著日月釋梵自在天禪，是名為禪。非著欲界色無色禪，是名為禪。非著此彼禪，是名為禪。非觀身心禪，是名為禪。非著上下禪，是名為禪。非著四取禪，是名為禪。非著眾生壽命士夫我人相禪，是名為禪。非著常見斷見有無見禪，是名為禪。非畢竟盡漏禪，是名為禪。非入定聚禪，是名為禪。非得沙門果禪，如是禪者非畢竟行禪，名空調伏禪，非真空禪；名無相調伏禪，非真無相禪；名無愿調伏禪，非真無愿禪。是菩薩具足成就大慈大悲一切空行禪。

「云何名為具一切空？若能不觀佈施、持戒、忍辱、精進、禪定、智慧、方便、慈悲喜捨、四諦、菩提智慧、誓願莊嚴、舍摩他、毗婆舍那、解脫慚愧，是名諸佛方便三昧神通無礙智。攝取十力、四無所畏、十八不共法，不為二乘之所染污，斷諸習氣，具足無量大神通智，為諸眾生之所歸依。莊嚴世法及出世法，能善調伏一切眾生，渡於四流生死大海，能斷一切所有繫縛，凈諸法性，是名性寂靜。非向法寂靜，亦取向法舍性，了了向法盲性，有聞向法聾性，勤調伏向法停住，涼滅寂靜，調伏熾然，是名一切行空。

「善男子！譬如三千大千世界，所有眾生悉善知畫，其中或有善能泥塗，或能磨彩，或曉畫身不曉手足，或曉手足不曉面

【現代漢語翻譯】 現代漢語譯本：風空禪，被稱為禪。不是執著于日月釋梵自在天（指欲界天神）的禪，這被稱為禪。不是執著于欲界、色界、無色界（三界）的禪，這被稱為禪。不是執著於此彼（相對概念）的禪，這被稱為禪。不是觀察身心的禪，這被稱為禪。不是執著于上下（方位概念）的禪，這被稱為禪。不是執著於四取（欲取、見取、戒禁取、我語取）的禪，這被稱為禪。不是執著于眾生、壽命、士夫、我、人等相的禪，這被稱為禪。不是執著于常見、斷見、有見、無見（四種邪見）的禪，這被稱為禪。不是最終斷盡煩惱的禪，這被稱為禪。不是進入禪定狀態的禪，這被稱為禪。不是獲得沙門果（修行果位）的禪，這樣的禪不是究竟的修行禪，而是名為調伏的禪，不是真正的空性禪；名為無相的調伏禪，不是真正的無相禪；名為無愿的調伏禪，不是真正的無愿禪。這是菩薩圓滿成就的大慈大悲一切空行禪。 什麼是具足一切空？如果能夠不執著于佈施、持戒、忍辱、精進、禪定、智慧、方便、慈悲喜捨、四諦、菩提智慧、誓願莊嚴、止觀、解脫、慚愧，這就稱為諸佛方便三昧神通無礙智。攝取十力（如來十種力量）、四無所畏（佛的四種無畏懼的自信）、十八不共法（佛獨有的十八種功德），不被二乘（聲聞、緣覺）所染污，斷除一切習氣，具足無量大神通智慧，成為一切眾生的歸依。莊嚴世間法和出世間法，能夠善巧調伏一切眾生，渡過四流（欲流、有流、見流、無明流）生死大海，能夠斷除一切束縛，清凈諸法本性，這稱為性寂靜。不是趨向於法的寂靜，也捨棄趨向於法的執著，明瞭趨向於法的盲目性，聽到趨向於法的聾性，勤奮調伏趨向於法的停滯，涼滅寂靜，調伏熾熱，這稱為一切行空。 善男子！譬如三千大千世界，所有眾生都擅長繪畫，其中有的擅長涂泥，有的擅長磨彩，有的懂得畫身體卻不懂得畫手足，有的懂得畫手足卻不懂得畫面部。

【English Translation】 English version: The Zen of emptiness is called Zen. It is not the Zen that clings to the gods of the sun, moon, Brahma, and Ishvara (referring to the gods of the desire realm), this is called Zen. It is not the Zen that clings to the desire realm, the form realm, and the formless realm (the three realms), this is called Zen. It is not the Zen that clings to this and that (relative concepts), this is called Zen. It is not the Zen that observes the body and mind, this is called Zen. It is not the Zen that clings to up and down (directional concepts), this is called Zen. It is not the Zen that clings to the four attachments (desire attachment, view attachment, precept and ritual attachment, and self-attachment), this is called Zen. It is not the Zen that clings to the characteristics of sentient beings, lifespan, individuals, self, and others, this is called Zen. It is not the Zen that clings to the views of permanence, annihilation, existence, and non-existence (four wrong views), this is called Zen. It is not the Zen that ultimately exhausts all defilements, this is called Zen. It is not the Zen that enters into a state of meditative concentration, this is called Zen. It is not the Zen that attains the fruit of a Shramana (a fruit of practice), such Zen is not the ultimate practice Zen, but is called the Zen of taming, not the true Zen of emptiness; it is called the Zen of taming without characteristics, not the true Zen without characteristics; it is called the Zen of taming without wishes, not the true Zen without wishes. This is the Bodhisattva's complete and accomplished Zen of great compassion and great emptiness. What is called the complete emptiness? If one can not cling to giving, keeping precepts, patience, diligence, meditation, wisdom, skillful means, loving-kindness, compassion, joy, equanimity, the four noble truths, Bodhi wisdom, vows of adornment, Shamatha, Vipassana, liberation, and shame, this is called the unobstructed wisdom of the Buddhas' skillful means Samadhi and supernatural powers. It encompasses the ten powers (the ten powers of a Tathagata), the four fearlessnesses (the four fearless confidences of a Buddha), and the eighteen unique qualities (the eighteen unique virtues of a Buddha), it is not defiled by the two vehicles (Shravakas and Pratyekabuddhas), it cuts off all habitual tendencies, it is complete with immeasurable great supernatural wisdom, and it becomes the refuge of all sentient beings. It adorns both worldly and transcendental dharmas, it is able to skillfully tame all sentient beings, it crosses the great ocean of birth and death of the four streams (the stream of desire, the stream of existence, the stream of views, and the stream of ignorance), it is able to cut off all bonds, and it purifies the nature of all dharmas, this is called the stillness of nature. It is not the stillness that is directed towards the dharma, it also abandons the attachment to the dharma, it understands the blindness of directing towards the dharma, it hears the deafness of directing towards the dharma, it diligently tames the stagnation of directing towards the dharma, it cools and extinguishes stillness, it tames the burning, this is called the emptiness of all actions. Good man! For example, in the three thousand great thousand worlds, all sentient beings are skilled in painting, some are skilled in applying mud, some are skilled in grinding colors, some understand how to paint the body but not the hands and feet, and some understand how to paint the hands and feet but not the face.

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目。時有國王，以一張㲲與是諸人，而告之言：『凡能畫者，悉來聚集於此㲲上，畫吾身像。』爾時，諸人悉來聚集，隨其所能而共作之。有一畫師，以緣事故竟不得來。諸人畫已持共上王。善男子！可言諸人悉集作不？」

「不也。世尊！」

「善男子！我說此喻，其義未顯。善男子！一人不來，故不得言一切集作，亦不得言像已成就。佛法行者亦復如是，若有一行不成就者，不名具足如來正法，是故要當具足諸行，名為成就無上菩提。」說是法時，六萬菩薩於一切行，得具足空。

「善男子！云何菩薩摩訶薩凈般若波羅蜜？善男子！菩薩摩訶薩具十二慧：一者、知過去無礙；二者、知未來無礙；三者、知現在無礙；四者、知有為無礙；五者、知無為無礙；六者、知一切世作無礙；七者、知出世無礙；八者、知辯才無礙；九者、知實無礙；十者、知世諦無礙；十一者、知第一義諦無礙；十二者、知諸眾生利鈍無礙，是名為慧。難破能破，難觀能觀，難解能解，譬如金剛不可沮壞，是名出世之慧、畢竟慧、一切眾生真解心慧。

「難行難入難見，甚深難可習學，正見正聚，遠離諸見及以習氣，自知了了知見一切眾生之心，法智義智無所貪著，曠大光明無諍無迮。善知時節過於時節，護正法聚

【現代漢語翻譯】 現代漢語譯本 佛陀說：『譬如，有一個國王，給一些人一張布，告訴他們說：「凡是會畫畫的人，都來聚集在這張布上，畫我的畫像。」當時，所有人都來聚集，各自盡其所能地一起作畫。有一個畫師，因為有事而最終沒能來。其他人畫完后，一起把畫呈給國王。善男子！可以說這些人全都聚集在一起作畫了嗎？』 『不，世尊！』 『善男子！我講這個比喻，它的含義還沒有完全顯現。善男子！因為有一個人沒來，所以不能說所有人都聚集在一起作畫，也不能說畫像已經完成。佛法修行者也是這樣，如果有一項修行沒有成就，就不能稱為具足如來正法，所以一定要具足所有修行，才稱為成就無上菩提。』當佛陀說這段法時，六萬菩薩在一切修行上，都獲得了具足的空性。 『善男子！菩薩摩訶薩如何清凈般若波羅蜜（智慧到彼岸）？善男子！菩薩摩訶薩具有十二種智慧：第一，知道過去無礙；第二，知道未來無礙；第三，知道現在無礙；第四，知道有為法（因緣和合而生的事物）無礙；第五，知道無為法（不依賴因緣的事物）無礙；第六，知道一切世間所作無礙；第七，知道出世間無礙；第八，知道辯才無礙；第九，知道真實無礙；第十，知道世俗諦（世俗的真理）無礙；第十一，知道第一義諦（究竟的真理）無礙；第十二，知道一切眾生的根性利鈍無礙，這稱為智慧。難以破除的能夠破除，難以觀察的能夠觀察，難以理解的能夠理解，譬如金剛一樣不可摧毀，這稱為出世間的智慧、究竟的智慧、一切眾生真正解脫的智慧。 『難以修行、難以進入、難以見到，非常深奧難以學習，正見正聚，遠離各種見解以及習氣，自己清楚地知道並見到一切眾生的心，對於法智（對法的智慧）和義智（對意義的智慧）沒有貪著，廣大光明沒有爭論沒有狹隘。善於知道時節和超越時節，守護正法聚集。』

【English Translation】 English version The Buddha said, 'For example, there was a king who gave a piece of cloth to some people and told them, 「All who can paint, come and gather on this cloth and paint my portrait.」 At that time, all the people came and gathered, each doing their best to paint together. There was one painter who, due to circumstances, could not come in the end. After the others had finished painting, they presented the painting to the king together. Good man! Can it be said that all these people gathered together to paint?' 'No, World Honored One!' 'Good man! I have spoken this parable, but its meaning is not yet fully revealed. Good man! Because one person did not come, it cannot be said that all gathered together to paint, nor can it be said that the portrait is complete. It is the same for practitioners of the Dharma; if one practice is not accomplished, it cannot be called the complete Right Dharma of the Tathagata. Therefore, one must complete all practices to be called the attainment of unsurpassed Bodhi.' When the Buddha spoke this Dharma, sixty thousand Bodhisattvas attained complete emptiness in all practices. 'Good man! How does a Bodhisattva Mahasattva purify Prajna Paramita (perfection of wisdom)? Good man! A Bodhisattva Mahasattva possesses twelve kinds of wisdom: first, knowing the past without obstruction; second, knowing the future without obstruction; third, knowing the present without obstruction; fourth, knowing conditioned phenomena (things arising from causes and conditions) without obstruction; fifth, knowing unconditioned phenomena (things not dependent on causes and conditions) without obstruction; sixth, knowing all worldly actions without obstruction; seventh, knowing the transcendent without obstruction; eighth, knowing eloquence without obstruction; ninth, knowing reality without obstruction; tenth, knowing conventional truth (worldly truth) without obstruction; eleventh, knowing ultimate truth (absolute truth) without obstruction; twelfth, knowing the sharp and dull faculties of all sentient beings without obstruction. This is called wisdom. What is difficult to break can be broken, what is difficult to observe can be observed, what is difficult to understand can be understood, like a diamond that cannot be destroyed. This is called transcendent wisdom, ultimate wisdom, the wisdom of true liberation for all sentient beings. 'It is difficult to practice, difficult to enter, difficult to see, profoundly difficult to learn, right view and right gathering, far from all views and habits, knowing and seeing clearly the minds of all sentient beings, without attachment to Dharma wisdom (wisdom about the Dharma) and meaning wisdom (wisdom about the meaning), vast and bright without contention or narrowness. Knowing well the times and transcending the times, protecting the gathering of the Right Dharma.'

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，畢竟覺正覺實覺，遠諸垢穢不為一切之所呵責。一行無行、一切眾生行、無足跡行，雖離一切世間之行，亦不遠離一切世行。雖離世界不離佛土，雖離一切諸行莊嚴，亦不遠離調伏眾生。雖離諸行不離善行，雖離眾生心行因緣，不離知于眾生心行。雖離世行不離世法，雖離諸身亦入眾生心，是名為慧。

「如是智慧甚為難得，非善根純熟終不能獲，不能常修行善法者，亦不能得如是智慧。菩提樹下乃能得之，真知法性諸佛所護，度至彼岸，知一切法施甘露味，是故名為般若波羅蜜。

「善男子！如是智慧，畢竟了知一切緣一切相，一切眾生心之所行，以是義故名為智慧。如是智慧有二寂靜：一者、知礙相寂靜；二者、知無礙相寂靜。

「復有二種：一者、無覺凈；二者、離諸見凈。如是智慧菩薩摩訶薩常游眾生利鈍根中、眾生心中、一切法中，觀諸煩惱即是智慧。菩薩雖住諸界，多住佛界，能善觀見十方世界，離一切蓋，悉是一切佛法根本，具足一切無上佛法，不學諸法不離諸法，不壞一法不成一法。菩薩成就如是智慧，能作功德，能讀誦說一切佛法，一切福德悉能得之，皆能修成一切善法，是名菩薩凈般若波羅蜜行。」

說是法時，二萬二千眾生髮阿耨多羅三藐三菩提心，八千菩薩得無

【現代漢語翻譯】 現代漢語譯本： 畢竟是覺悟、正覺、實覺，遠離一切污垢，不被任何事物所責難。一行即無行，一切眾生的行為，是無跡可尋的行為，雖然遠離一切世間的行為，卻也不遠離一切世間的行為。雖然遠離世界，卻不遠離佛土，雖然遠離一切諸行的莊嚴，卻也不遠離調伏眾生。雖然遠離諸行，卻不遠離善行，雖然遠離眾生的心行因緣，卻不遠離了解眾生的心行。雖然遠離世俗的行為，卻不遠離世俗的法則，雖然遠離諸身，卻也進入眾生的心中，這被稱為智慧。 這樣的智慧非常難得，不是善根純熟的人最終不能獲得，不能經常修行善法的人，也不能得到這樣的智慧。在菩提樹下才能獲得，真正了解法性，被諸佛所護佑，度到彼岸，知道一切法施予甘露的滋味，因此被稱為般若波羅蜜（prajnaparamita，智慧到彼岸）。 善男子！這樣的智慧，最終了知一切因緣，一切現象，一切眾生心中所想，因此被稱為智慧。這樣的智慧有兩種寂靜：一是，知道有障礙的現象是寂靜的；二是，知道無障礙的現象是寂靜的。 還有兩種：一是，無覺的清凈；二是，遠離一切見解的清凈。這樣的智慧，菩薩摩訶薩（bodhisattvamahāsattva，大菩薩）經常遊走在眾生根性的利鈍之中、眾生的心中、一切法之中，觀察煩惱即是智慧。菩薩雖然住在各個界，但多住在佛界，能夠清楚地看到十方世界，遠離一切遮蓋，都是一切佛法的根本，具足一切無上的佛法，不學習諸法也不離開諸法，不破壞一法也不成就一法。菩薩成就這樣的智慧，能夠行功德，能夠讀誦宣說一切佛法，一切福德都能得到，都能修成一切善法，這被稱為菩薩清凈的般若波羅蜜行。 當宣說此法時，二萬二千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），八千菩薩獲得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。

【English Translation】 English version: Ultimately, it is awakening, right awakening, and true awakening, far removed from all defilements and not subject to any reproach. One practice is no practice, the practice of all sentient beings is a practice without trace. Though it is apart from all worldly practices, it is not apart from all worldly practices. Though it is apart from the world, it is not apart from the Buddha-land. Though it is apart from the adornments of all practices, it is not apart from taming sentient beings. Though it is apart from all practices, it is not apart from good practices. Though it is apart from the causes and conditions of sentient beings' minds, it is not apart from knowing the minds of sentient beings. Though it is apart from worldly practices, it is not apart from worldly laws. Though it is apart from all bodies, it enters the minds of sentient beings. This is called wisdom. Such wisdom is extremely difficult to attain. It cannot be obtained by those whose roots of goodness are not fully matured, nor can it be obtained by those who do not constantly practice good deeds. It can only be obtained under the Bodhi tree. It is the true understanding of the nature of Dharma, protected by all Buddhas, leading to the other shore, knowing that all Dharma bestows the taste of nectar. Therefore, it is called Prajnaparamita (wisdom that has reached the other shore). Good man! Such wisdom ultimately understands all conditions, all phenomena, and all that goes on in the minds of sentient beings. For this reason, it is called wisdom. Such wisdom has two kinds of stillness: first, knowing that the appearance of obstruction is stillness; second, knowing that the appearance of non-obstruction is stillness. There are also two kinds: first, the purity of non-perception; second, the purity of being free from all views. Such wisdom, the Bodhisattva Mahasattva (great Bodhisattva), constantly wanders among the sharp and dull faculties of sentient beings, in the minds of sentient beings, and in all Dharmas, observing that afflictions are wisdom. Although Bodhisattvas dwell in various realms, they mostly dwell in the Buddha realm, able to clearly see the ten directions of the world, free from all coverings, which are the foundation of all Buddha-Dharma, possessing all supreme Buddha-Dharma, neither learning all Dharmas nor departing from all Dharmas, neither destroying one Dharma nor establishing one Dharma. Bodhisattvas who have attained such wisdom can perform meritorious deeds, can recite and expound all Buddha-Dharma, can obtain all blessings, and can cultivate all good Dharmas. This is called the pure practice of the Bodhisattva's Prajnaparamita. When this Dharma was being expounded, twenty-two thousand sentient beings generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and complete enlightenment), and eight thousand Bodhisattvas attained Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas).

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生忍，五百比丘漏盡意解，十千天人得須陀洹果。

爾時，一切天與人同聲而言：「世尊！若有人能信是經者，當知是人諸佛所護，何況有能受持讀誦書寫供養！」

「善男子！云何菩薩摩訶薩凈菩提行？善男子！菩薩摩訶薩觀身念處，有二種行：一者、不凈行；二者、凈行。不凈行者，觀身不凈臭穢充滿，無常無住誑諸凡夫。凈行者，菩薩摩訶薩作是思惟：『我今因是不凈之身，得凈佛身、得凈法身、凈功德身，一切眾生所樂見身。』

「複次，善男子！菩薩摩訶薩觀身身已，能凈二行：一者、無常；二者、常。菩薩摩訶薩觀身無常畢定當死，如是觀已，不為身故造諸惡業邪命自活，修三堅法：一者、身堅；二者、命堅；三者、財堅。如是觀已，能為眾生而作給使，即得遠離身口意曲。菩薩如是觀身無常，得如是等無量功德。云何為常？菩薩摩訶薩觀無常已則得常身，因無常故得功德身，因無常故不斷佛種法種僧種。善男子！又復常者即是無盡，無盡者即是無為，無為者即是一切智所行處，一切智所行處者是空無相愿。又復，常者即是虛空，菩薩摩訶薩觀一切法猶如虛空，是名菩薩摩訶薩常行。

「善男子！復有菩薩修身念處，觀察一切眾生之身，畢竟當是如來佛身，如如來身法身亦爾，

【現代漢語翻譯】 現代漢語譯本：生忍（對一切事物生滅無常的道理能夠忍受），五百位比丘斷盡煩惱，心意解脫，一萬位天人證得須陀洹果（小乘初果）。 當時，一切天人和人一起說道：『世尊！如果有人能夠相信這部經，應當知道這個人受到諸佛的護佑，更何況是能夠受持、讀誦、書寫、供養這部經的人呢！』 『善男子！菩薩摩訶薩如何清凈菩提之行？善男子！菩薩摩訶薩觀察身念處，有兩種修行：一是、不凈行；二是、凈行。不凈行，是觀察身體不乾淨，充滿臭穢，無常無住，欺騙迷惑凡夫。凈行，是菩薩摩訶薩這樣思考：『我今天因為這個不凈的身體，才能得到清凈的佛身、清凈的法身、清凈的功德身，一切眾生都樂意見到的身體。』 『再者，善男子！菩薩摩訶薩觀察身體之後，能夠清凈兩種修行：一是、無常；二是、常。菩薩摩訶薩觀察身體無常，必定會死亡，這樣觀察之後，不爲了身體的緣故造作各種惡業，不以邪命的方式維持生活，修習三種堅固的法：一是、身體堅固；二是、生命堅固；三是、財富堅固。這樣觀察之後，能夠為眾生服務，就能遠離身口意的邪曲。菩薩這樣觀察身體的無常，得到這樣等無量的功德。什麼是常呢？菩薩摩訶薩觀察無常之後就得到常身，因為無常的緣故得到功德身，因為無常的緣故不斷絕佛種、法種、僧種。善男子！而且常就是無盡，無盡就是無為，無為就是一切智慧所行之處，一切智慧所行之處就是空、無相、無愿。而且，常就是虛空，菩薩摩訶薩觀察一切法猶如虛空，這叫做菩薩摩訶薩的常行。』 『善男子！還有菩薩修習身念處，觀察一切眾生的身體，最終都會是如來佛身，如同如來身，法身也是如此，』

【English Translation】 English version: With the forbearance of birth (the ability to endure the truth of the arising and ceasing of all things), five hundred Bhikshus (monks) exhausted their outflows and their minds were liberated, and ten thousand Devas (gods) attained the Srotapanna fruit (the first stage of enlightenment in Theravada Buddhism). At that time, all the Devas and humans said in unison: 'World Honored One! If there is anyone who can believe in this Sutra, it should be known that this person is protected by all the Buddhas, let alone those who can receive, uphold, recite, write, and make offerings to this Sutra!' 'Good man! How does a Bodhisattva Mahasattva (a great Bodhisattva) purify the Bodhi practice? Good man! A Bodhisattva Mahasattva observes the mindfulness of the body, and there are two kinds of practices: one is the impure practice; the other is the pure practice. The impure practice is to observe that the body is unclean, filled with foulness, impermanent, and deceptive to ordinary people. The pure practice is when a Bodhisattva Mahasattva thinks: 'Because of this impure body, I can attain the pure Buddha body, the pure Dharma body, the pure merit body, a body that all sentient beings are happy to see.' 'Furthermore, good man! After a Bodhisattva Mahasattva observes the body, they can purify two practices: one is impermanence; the other is permanence. A Bodhisattva Mahasattva observes that the body is impermanent and will certainly die. After observing this, they do not create evil karma for the sake of the body, nor do they live by wrong livelihood. They cultivate three firm dharmas: one is the firmness of the body; two is the firmness of life; three is the firmness of wealth. After observing this, they can serve sentient beings, and thus they can be free from the crookedness of body, speech, and mind. A Bodhisattva observes the impermanence of the body in this way and attains such immeasurable merits. What is permanence? A Bodhisattva Mahasattva, after observing impermanence, attains the permanent body. Because of impermanence, they attain the merit body. Because of impermanence, they do not cut off the Buddha seed, the Dharma seed, and the Sangha seed. Good man! Moreover, permanence is endless, endless is non-action, non-action is the place where all wisdom goes, and the place where all wisdom goes is emptiness, signlessness, and wishlessness. Moreover, permanence is like space. A Bodhisattva Mahasattva observes all dharmas as if they were space. This is called the permanent practice of a Bodhisattva Mahasattva.' 'Good man! There are also Bodhisattvas who cultivate mindfulness of the body, observing that the bodies of all sentient beings will ultimately be the Tathagata (Buddha) body. Just like the Tathagata body, so is the Dharma body.'

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如是二身我身亦爾，是名菩薩觀無漏身。菩薩爾時所得善法，隨其多少悉是無漏。以如是法，發願迴向一切種智，得無漏已終不起漏。所言漏者即是三漏，所謂欲漏、有漏、無明漏。菩薩了了知三漏已，為眾生故生於欲界，亦復不為欲漏所污，色無色界亦復如是。無明漏者已拔其根。何以故？拔無明故則無見漏。菩薩摩訶薩修身念已，於是身中，不見我及我所、不生憍慢，離我我所故，不求不取一切財物。不求取故於物無諍，以無諍故即是寂靜，夫寂靜者即是忍辱。住于忍辱不上不下，不上不下者即如法住。如法住者，不行善法不行惡法，不上下已即得善友。得善友已遇善知識，遇善知識故得聞正法。聞正法故不以漏心向有漏法，是名過於諸漏境界。過漏境已常入禪定，既入定已，乃至一法不生覺觀。無覺觀故，不作一法不變一法，是名如法，是名一切法平等。若得如是諸法平等，是名一切智。

「善男子！菩薩摩訶薩若能如是觀身念處，是名觀身身念。

「善男子！菩薩爾時次觀受念處，于有受者生慈悲心，向諸眾生作如是言：『畢竟樂者斷一切受。若人能斷一切受者，即是常樂。』菩薩爾時，隨所受者生慈悲心。若自若他受樂受時，遠離愛心生於慈心。若受苦時，遠離瞋心生於悲心。若受不苦不樂，

【現代漢語翻譯】 現代漢語譯本：像這樣兩種身，我的身也是如此，這叫做菩薩觀察無漏身。菩薩那時所得到的善法，無論多少都是無漏的。用這樣的法，發願迴向一切種智（佛的智慧），得到無漏之後最終不會再產生有漏。所說的漏就是三種漏，即欲漏、有漏、無明漏。菩薩清楚地瞭解這三種漏之後，爲了眾生的緣故而生於欲界，也不會被欲漏所污染，色界和無色界也是如此。無明漏已經拔除了它的根。為什麼呢？因為拔除了無明，就沒有見漏。菩薩摩訶薩修習身念之后，在這個身體中，不見『我』和『我所』（屬於我的東西），不生驕慢，因為遠離了『我』和『我所』，所以不追求不獲取一切財物。因為不追求獲取，所以對於事物沒有爭執，因為沒有爭執，就是寂靜，而寂靜就是忍辱。安住于忍辱，既不向上也不向下，不向上也不向下就是如法安住。如法安住，就是不行善法也不行惡法，不向上也不向下就得到了善友。得到善友之後遇到善知識，遇到善知識就能夠聽聞正法。聽聞正法之後，不以有漏的心去追求有漏的法，這叫做超越了諸漏的境界。超越了有漏的境界之後，常常進入禪定，進入禪定之後，乃至一個念頭都不生起覺觀。因為沒有覺觀，所以不造作一個法也不改變一個法，這叫做如法，這叫做一切法平等。如果得到這樣的諸法平等，就叫做一切智（佛的智慧）。 「善男子！菩薩摩訶薩如果能夠這樣觀察身念處，這叫做觀察身的身念。 「善男子！菩薩那時接著觀察受念處，對於有感受的人產生慈悲心，對眾生說：『究竟的快樂是斷除一切感受。如果有人能夠斷除一切感受，那就是常樂。』菩薩那時，隨著所感受的產生慈悲心。如果自己或他人感受快樂時，遠離愛心而生起慈心。如果感受痛苦時，遠離嗔心而生起悲心。如果感受不苦不樂，

【English Translation】 English version: These two bodies are like my body, and this is called a Bodhisattva's contemplation of the unconditioned body. The good dharmas that a Bodhisattva obtains at that time, whether many or few, are all unconditioned. With such dharmas, they make vows to dedicate them to all-knowing wisdom (Buddha's wisdom), and having attained the unconditioned, they will ultimately not give rise to the conditioned. The so-called 'leaks' are the three leaks, namely the leak of desire, the leak of existence, and the leak of ignorance. When a Bodhisattva clearly understands these three leaks, they are born in the desire realm for the sake of sentient beings, yet they are not defiled by the leak of desire. The same is true for the form and formless realms. The leak of ignorance has already had its root pulled out. Why? Because when ignorance is pulled out, there is no leak of views. After a Bodhisattva Mahasattva cultivates mindfulness of the body, in this body, they do not see 'I' or 'mine' (things that belong to me), and they do not give rise to arrogance. Because they are free from 'I' and 'mine', they do not seek or take any possessions. Because they do not seek to take, they have no disputes over things. Because there are no disputes, there is tranquility, and tranquility is patience. Abiding in patience, they are neither above nor below. Being neither above nor below is abiding in accordance with the Dharma. Abiding in accordance with the Dharma means not practicing good dharmas nor bad dharmas. When they are neither above nor below, they obtain good friends. Having obtained good friends, they encounter good teachers. Having encountered good teachers, they are able to hear the true Dharma. Having heard the true Dharma, they do not use a conditioned mind to pursue conditioned dharmas. This is called transcending the realm of all leaks. Having transcended the realm of leaks, they constantly enter into meditative concentration. Having entered into concentration, not even a single thought of perception or observation arises. Because there is no perception or observation, they do not create a single dharma nor change a single dharma. This is called being in accordance with the Dharma, and this is called the equality of all dharmas. If one attains such equality of all dharmas, it is called all-knowing wisdom (Buddha's wisdom). 「Good man! If a Bodhisattva Mahasattva can contemplate the mindfulness of the body in this way, it is called contemplating the mindfulness of the body in the body.」 「Good man! At that time, the Bodhisattva then contemplates the mindfulness of feelings. They generate compassion for those who have feelings, and they say to sentient beings: 『Ultimate happiness is the cessation of all feelings. If one can cease all feelings, that is eternal happiness.』 At that time, the Bodhisattva generates compassion according to what is felt. If they or others experience pleasant feelings, they abandon attachment and generate loving-kindness. If they experience painful feelings, they abandon anger and generate compassion. If they experience neither pleasant nor painful feelings,

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離無明心生於舍心。是故菩薩受樂受時不生貪著，受苦受時不生瞋恚，受不苦不樂不生無明。

「菩薩爾時，觀一切受無常苦無我，見受樂者即知是苦。見受苦者，如癰如瘡。見不苦不樂受是不寂靜。觀於樂受即是無常，觀于苦受即是空無，不苦不樂即是無我。菩薩爾時作是觀已，見是諸受即是無受，見一切受即是有為。若是有為，即是生滅散漏無住。如是觀已，不見於我不見受者，是名菩薩大智方便。因是方便，見一切受無常生滅，觀一切法悉是空無，無受無受者、無作無作者，從緣而生從緣而滅，無屬無取，于諸因緣不生覺觀。因無覺觀，作如是言：『諸因緣法皆悉是空。』菩薩摩訶薩如是觀時成受念處，能令身心皆悉寂靜，知一切行，是名一切智，是名受受念處。

「云何菩薩修心念處？菩薩摩訶薩住菩提心，觀是心性，不見內入心，不見外入心，不見內外入心，不見陰中心，不見界中心。既不見已，作是思惟：『如是心緣為異不異？若心異緣，則一時中應有二心。若心即緣，不應復能觀于自心，猶如指端不能自觸，心亦如是。』作是觀已，見心無住無常變異，所緣處滅，即知是心非從緣生非不緣生，非常非斷非內非外非有非無。觀心如是，不妨如法知心寂靜，是名菩薩修心心念。

「複次

【現代漢語翻譯】 現代漢語譯本 遠離無明的心產生於舍心。因此，菩薩在感受快樂時不會產生貪戀，在感受痛苦時不會產生嗔恨，在感受不苦不樂時不會產生無明。 菩薩那時，觀察一切感受都是無常、苦、無我的，看到感受快樂的人，就知道那是苦。看到感受痛苦的人，就像看到癰瘡一樣。看到不苦不樂的感受，知道那是不寂靜的。觀察快樂的感受，知道它是無常的；觀察痛苦的感受，知道它是空無的；不苦不樂的感受，知道它是無我的。菩薩那時這樣觀察后，看到這些感受就是沒有感受，看到一切感受都是有為法。如果是有為法，就是生滅、散漏、無常住的。這樣觀察后，看不到『我』，看不到感受者，這叫做菩薩的大智慧方便。因為這個方便，看到一切感受都是無常生滅的，觀察一切法都是空無的，沒有感受，沒有感受者，沒有造作，沒有造作者，從因緣而生，從因緣而滅，沒有所屬，沒有執取，對於各種因緣不產生覺觀。因為沒有覺觀，就說：『各種因緣法都是空。』菩薩摩訶薩這樣觀察時，成就受念處，能夠使身心都寂靜，知道一切行為，這叫做一切智，這叫做受受念處。 菩薩如何修習心念處？菩薩摩訶薩安住于菩提心，觀察心的本性，看不到心進入內部，看不到心進入外部，看不到心進入內外，看不到心在五蘊中，看不到心在界中。既然看不到，就思考：『這樣的心和所緣是相同還是不同？如果心和所緣不同，那麼同一時間應該有兩個心。如果心就是所緣，就不應該還能觀察自己的心，就像指尖不能自己觸碰自己一樣，心也是這樣。』這樣觀察后，看到心是無住、無常、變化的，所緣之處滅盡，就知道這個心不是從因緣生，也不是不從因緣生，不是常，也不是斷，不是內，也不是外，不是有，也不是無。這樣觀察心，不妨礙如法地知道心是寂靜的，這叫做菩薩修習心心念。 再者

【English Translation】 English version The mind free from ignorance arises from a mind of equanimity. Therefore, when a Bodhisattva experiences pleasant feelings, they do not develop attachment; when experiencing painful feelings, they do not develop hatred; and when experiencing neither pleasant nor painful feelings, they do not develop ignorance. At that time, the Bodhisattva observes all feelings as impermanent, suffering, and without self. Seeing someone experiencing pleasure, they know it is suffering. Seeing someone experiencing pain, it is like seeing a boil or a sore. Seeing neither pleasant nor painful feelings, they know it is not peaceful. Observing pleasant feelings, they know they are impermanent; observing painful feelings, they know they are empty; and neither pleasant nor painful feelings, they know they are without self. Having observed in this way, the Bodhisattva sees that these feelings are without feeling, and that all feelings are conditioned. If they are conditioned, they are subject to arising, ceasing, dissipation, leakage, and impermanence. Having observed in this way, they do not see a 'self' or a feeler. This is called the Bodhisattva's great wisdom and skillful means. Because of this skillful means, they see that all feelings are impermanent and subject to arising and ceasing. They observe that all dharmas are empty, without feeling, without a feeler, without an agent, and without a maker. They arise from conditions and cease from conditions, without belonging or grasping. They do not generate perception or observation regarding various conditions. Because of the absence of perception and observation, they say: 'All conditioned dharmas are empty.' When a Bodhisattva Mahasattva observes in this way, they accomplish the contemplation of feelings, enabling both body and mind to be peaceful. They know all actions, which is called all-knowing, and this is called the contemplation of feelings. How does a Bodhisattva cultivate the contemplation of mind? A Bodhisattva Mahasattva dwells in the Bodhi mind, observing the nature of the mind. They do not see the mind entering internally, do not see the mind entering externally, do not see the mind entering both internally and externally, do not see the mind within the skandhas (aggregates), and do not see the mind within the dhatus (elements). Having not seen it, they contemplate: 'Is the mind and its object the same or different? If the mind is different from its object, then there should be two minds at the same time. If the mind is the same as its object, then it should not be able to observe itself, just as a fingertip cannot touch itself. The mind is also like this.' Having observed in this way, they see that the mind is without dwelling, impermanent, and changing. When the object of the mind ceases, they know that this mind is neither born from conditions nor not born from conditions, neither permanent nor annihilated, neither internal nor external, neither existent nor non-existent. Observing the mind in this way does not hinder knowing the mind is peaceful according to the Dharma. This is called the Bodhisattva's cultivation of the contemplation of mind. Furthermore

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，善男子！菩薩摩訶薩觀心非色不可睹見，非是覺觀，是名菩薩修心念處。如心，心數亦如是；如心數，心行亦如是；如心行，心所求法亦如是；如所求法，菩提亦如是；如菩提，一切善法亦如是。菩薩若觀心，如獼猴、畫水、朝露、蜂王、魚母，如河如焰，如想遠事獨行無身，常轉無停，貪著諸界次第生滅。能攝如是無量之心，令住一處不動不轉，不漏不錯不亂不散，是名舍摩他。菩薩若能作如是觀，是名成就觀心心念處，是名知心境界，是名知心法界，是名知心真實之相，是名知心真實之性。即是廣知即真凈知，了知真知實知如幻，是名知法。名知心性，名知心盡，名無取知無掛礙知。菩薩摩訶薩如是觀已，善知一切眾生心性，知已如應而為說法。如知自心性，知一切眾生心性亦復如是。如自知心相，知一切眾生心相亦復如是。如知自心空，知一切眾生心空亦復如是。如觀自心平等，觀一切眾生心平等亦復如是。作是觀已不動法界，是名菩薩修心心念處。

「善男子！云何菩薩修法念處？菩薩摩訶薩作如是觀，法出法滅，無我眾生壽命士夫，無生無滅無沒無出，是名法性。若能求法，是名出法；若不求法，是名滅法；若善不善，出者從緣、滅者從緣。如是觀時觀於三行，所謂惡行、善行、不動行。是三行中

【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩摩訶薩觀察心，知道它不是有形之物，不能被看見，也不是感覺和觀念，這叫做菩薩修習心念處。心是如此，心所包含的各種心理活動（心數）也是如此；心所包含的各種心理活動是如此，心的行為（心行）也是如此；心的行為是如此，心所追求的法也是如此；所追求的法是如此，菩提（覺悟）也是如此；菩提是如此，一切善法也是如此。菩薩如果觀察心，就像獼猴、在水上作畫、朝露、蜂王、魚母，像河流像火焰，像想像遠方的事情獨自行動沒有身體，常常運轉沒有停歇，貪戀著各個界，次第生滅。能夠攝持這樣無量的心，使它安住在一處不動不轉，不泄漏不錯誤不混亂不散亂，這叫做舍摩他（止）。菩薩如果能夠這樣觀察，就叫做成就了觀察心的心念處，叫做知道心的境界，叫做知道心的法界，叫做知道心真實的相貌，叫做知道心真實的本性。這就是廣博地知道，就是真正清凈地知道，了知、真知、實知如幻，這叫做知道法。叫做知道心性，叫做知道心盡，叫做無所取知的無掛礙知。菩薩摩訶薩這樣觀察之後，就能夠善巧地知道一切眾生的心性，知道之後就根據情況為他們說法。就像知道自己的心性一樣，知道一切眾生的心性也是如此。就像知道自己的心相一樣，知道一切眾生的心相也是如此。就像知道自己的心空一樣，知道一切眾生的心空也是如此。就像觀察自己的心平等一樣，觀察一切眾生的心平等也是如此。做了這樣的觀察之後，就不動搖法界，這叫做菩薩修習心心念處。 『善男子！菩薩如何修習法念處？菩薩摩訶薩這樣觀察，法生起又滅去，沒有我、眾生、壽命、士夫（補特伽羅），沒有生沒有滅沒有沒沒有出，這叫做法性。如果能夠尋求法，這叫做出法；如果不尋求法，這叫做滅法；無論是善還是不善，生起都是從因緣而來，滅去也是從因緣而來。這樣觀察的時候，觀察三種行為，也就是惡行、善行、不動行。在這三種行為中

【English Translation】 English version: 'Good man! A Bodhisattva Mahasattva observes the mind, knowing it is not a form, cannot be seen, and is not a feeling or perception. This is called a Bodhisattva's practice of mindfulness of the mind. As is the mind, so are the mental activities (citta-samkhara); as are the mental activities, so are the actions of the mind (citta-karma); as are the actions of the mind, so are the dharmas sought by the mind; as are the dharmas sought, so is Bodhi (enlightenment); as is Bodhi, so are all good dharmas. If a Bodhisattva observes the mind, it is like a monkey, a painting on water, morning dew, a queen bee, a mother fish, like a river, like a flame, like imagining distant things, walking alone without a body, constantly turning without stopping, clinging to various realms, arising and ceasing in sequence. Being able to gather such immeasurable minds, causing them to abide in one place, unmoving and unshifting, not leaking, not mistaken, not confused, not scattered, this is called Shamatha (calm abiding). If a Bodhisattva can observe in this way, it is called accomplishing the mindfulness of the mind, it is called knowing the realm of the mind, it is called knowing the dharma realm of the mind, it is called knowing the true appearance of the mind, it is called knowing the true nature of the mind. This is to know extensively, to know truly purely, to understand, to truly know, to actually know as illusion, this is called knowing the dharma. It is called knowing the nature of the mind, it is called knowing the cessation of the mind, it is called knowing without grasping, knowing without hindrance. After a Bodhisattva Mahasattva observes in this way, they are able to skillfully know the nature of all sentient beings' minds, and after knowing, they teach them according to their circumstances. Just as they know their own mind's nature, so they know the nature of all sentient beings' minds. Just as they know their own mind's appearance, so they know the appearance of all sentient beings' minds. Just as they know their own mind's emptiness, so they know the emptiness of all sentient beings' minds. Just as they observe their own mind's equality, so they observe the equality of all sentient beings' minds. After making such observations, they do not move from the dharma realm, this is called a Bodhisattva's practice of mindfulness of the mind. 'Good man! How does a Bodhisattva practice mindfulness of the dharma? A Bodhisattva Mahasattva observes in this way: dharmas arise and cease, there is no self, no sentient being, no life, no person (pudgala), there is no birth, no death, no disappearance, no appearance, this is called the nature of dharma. If one is able to seek dharma, this is called the arising of dharma; if one does not seek dharma, this is called the cessation of dharma; whether good or not good, arising comes from conditions, and ceasing comes from conditions. When observing in this way, one observes the three actions, namely, evil actions, good actions, and immovable actions. Among these three actions

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，我當常行福善之行，為十善法。十善法者，為凈身業，欲求如來三十二相、八十種好，他不能害。凈口業者，凡有所說眾樂聽受。凈心業者，于諸眾生其心平等，常入禪定。凈四無礙智，凈慈心故施眾生常樂，凈悲心故無量世中為眾生受苦其心不悔；凈於十力，為知眾生諸根利鈍；凈四無畏，為知眾生障無障故；凈十八法，為知三世無障礙故；凈一切佛法，為一切眾生無能勝故。菩薩摩訶薩能如是觀，于諸善法及諸功德，不生厭足親近善行，遠離惡行及煩惱習，真實了知于不動行。雖知不貪，心得自在，隨愿往生非結業生，生於欲界為眾生故。

「善男子！菩薩摩訶薩得善方便，觀法念處，修集莊嚴助菩提法，遠離一切障菩提垢。得是功德，不著常見不著斷見，離是二見行於中道。夫中道者有二種法：一者、不善念；二者、無明，是二法中心不放逸，是名中道。復有二法：一、行；二、識。復有二法：一者、名色；二者、六入。復有二法：一、觸；二、受。復有二法：一、愛；二、取。復有二法：一、有；二、生。復有二法：一、老；二、死。是二法中不放逸者，是名中道。如是中道，世間智慧所不能見，不可宣說不可顯示，無有相貌無色無處無取無舍，清凈寂靜。

「善男子！夫中道者，不可眼見，

【現代漢語翻譯】 現代漢語譯本：我應當常常修行福德善行，實踐十善法。十善法是指，爲了清凈身業，希望獲得如來的三十二相（佛陀的身體特徵）和八十種好（佛陀的細微特徵），使他人不能加害。清凈口業，凡所說的話都能讓眾人樂意聽受。清凈心業，對一切眾生心懷平等，常入禪定。清凈四無礙智（辯才無礙、義理無礙、辭句無礙、樂說無礙），因為清凈慈心而給予眾生恒常的快樂，因為清凈悲心而在無量世中為眾生受苦而不後悔；清凈十力（如來所具有的十種力量），是爲了瞭解眾生諸根的利鈍；清凈四無畏（佛陀的四種無所畏懼的自信），是爲了瞭解眾生有無障礙；清凈十八法（佛陀所具有的十八種不共法），是爲了瞭解三世無障礙；清凈一切佛法，是爲了使一切眾生無能勝過。菩薩摩訶薩能夠這樣觀察，對於各種善法和功德，不生厭倦，親近善行，遠離惡行和煩惱習氣，真實了知不動之行。雖然知道不貪，心卻能自在，隨愿往生而非因業力而生，爲了眾生而生於欲界。 『善男子！菩薩摩訶薩獲得善巧方便，觀察法念處（四念處之一，觀察諸法實相），修集莊嚴助菩提法（幫助證悟菩提的修行方法），遠離一切障礙菩提的垢染。獲得這種功德，不執著于常見（認為事物恒常不變）也不執著于斷見（認為事物徹底斷滅），離開這兩種見解而行於中道。所謂中道，有兩種法：一是、不善念；二是、無明（對真理的無知），在這兩種法中心不放逸，就叫做中道。又有兩種法：一是、行；二是、識。又有兩種法：一是、名色（精神和物質），二是、六入（眼、耳、鼻、舌、身、意）。又有兩種法：一是、觸；二是、受。又有兩種法：一是、愛；二是、取。又有兩種法：一是、有；二是、生。又有兩種法：一是、老；二是、死。在這兩種法中不放逸，就叫做中道。這樣的中道，世間的智慧不能看見，不可宣說不可顯示，沒有相貌沒有顏色沒有處所沒有取捨，清凈寂靜。 『善男子！所謂中道，是眼睛看不見的，

【English Translation】 English version: I should always practice meritorious and virtuous deeds, and cultivate the ten wholesome actions. The ten wholesome actions are: to purify bodily actions, desiring to attain the thirty-two marks (physical characteristics of a Buddha) and eighty minor marks (subtle characteristics of a Buddha) of the Tathagata, so that others cannot harm me. To purify verbal actions, so that whatever is spoken is pleasing to all who hear. To purify mental actions, so that one's mind is equal towards all beings, and one constantly enters into meditative concentration. To purify the four unobstructed wisdoms (unobstructed eloquence, unobstructed understanding of meaning, unobstructed understanding of language, and unobstructed joyful speaking), because of a pure loving-kindness, one gives constant joy to beings; because of a pure compassion, one endures suffering for beings in countless lifetimes without regret; to purify the ten powers (ten powers of a Buddha), in order to know the sharp and dull faculties of beings; to purify the four fearlessnesses (four kinds of fearlessness of a Buddha), in order to know whether beings have obstacles or not; to purify the eighteen unique qualities (eighteen unique qualities of a Buddha), in order to know that there are no obstacles in the three times; to purify all Buddha-dharmas, so that no being can surpass them. A Bodhisattva Mahasattva who can observe in this way, will not be weary of all good dharmas and merits, will be close to good actions, will be far from evil actions and afflictive habits, and will truly understand the action of non-movement. Although knowing non-attachment, the mind is free, and one is reborn according to one's wish, not due to karmic results, and is born in the desire realm for the sake of beings. 『Good man! A Bodhisattva Mahasattva, having obtained skillful means, observes the dharma contemplation (one of the four foundations of mindfulness, observing the true nature of all dharmas), cultivates and accumulates the adornments that aid Bodhi (practices that help in attaining enlightenment), and is far from all defilements that obstruct Bodhi. Having obtained these merits, one does not cling to the view of permanence (believing that things are constant and unchanging) nor to the view of annihilation (believing that things are completely destroyed), but departs from these two views and walks the Middle Way. The Middle Way has two aspects: one is unwholesome thoughts; the other is ignorance (lack of knowledge of the truth). If one is not negligent in these two aspects, it is called the Middle Way. There are also two aspects: one is action; the other is consciousness. There are also two aspects: one is name and form (mind and matter); the other is the six entrances (eye, ear, nose, tongue, body, and mind). There are also two aspects: one is contact; the other is feeling. There are also two aspects: one is craving; the other is grasping. There are also two aspects: one is becoming; the other is birth. There are also two aspects: one is old age; the other is death. If one is not negligent in these two aspects, it is called the Middle Way. Such a Middle Way cannot be seen by worldly wisdom, cannot be spoken, cannot be shown, has no form, no color, no place, no taking, no letting go, is pure and tranquil. 『Good man! The Middle Way is invisible to the eye,

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乃至不可觸觸，亦無至處亦世出世，不可宣說非多非少，故名中道。

「善男子！我與無我名為二邊。若有說言非常非斷，非命非士，非想非非想，非覺非非覺，非實非虛，非此非彼，非有非無，非有為非無為，非行非非行，非生死非涅槃；不作如是，是名中道。

「複次，善男子！菩薩摩訶薩觀法法念，不分別法界；如法界，眾生界亦如是。如是二界名虛空界，一切諸法悉入法界。夫法界者即眾生界，眾生界者即無分別，是名觀察一切法。等見一切界即是法界，雖明瞭見而心不著，以不著故則無分別。菩薩摩訶薩不以肉眼、天眼、慧眼觀法念處。何以故？如是三眼無相貌故。是故觀法則以法眼，雖了了知而心不著，雖復不著不失法界，是名佛智。能知如是甚深法界，亦不失於一切智念，是名菩薩修法法念處。

「善男子！菩薩摩訶薩何故修集是四念處？為欲遠離四顛倒故。修身念處為離凈倒，修受念處為離樂倒，修心念處為離常倒，修法念處為離我倒。又離四食，修身念處離於摶食，修受念處離於觸食，修心念處離於識食，修法念處離於思食。又復遠離識四住處，修身念處離住色處，修受念處離住受處，修心念處離住想處，修法念處離住行處。復離五陰，修身念處遠離色陰，修受念處遠離受陰，

【現代漢語翻譯】 現代漢語譯本 乃至不可觸及，也無所謂到達之處，既非世間也非出世間，不可言說為多或少，所以稱為中道。 『善男子！』我與無我稱為二邊。如果有人說既非恒常也非斷滅，既非生命也非靈魂，既非有想也非無想，既非覺知也非無覺知，既非真實也非虛妄，既非此也非彼，既非有也非無，既非有為也非無為，既非行也非非行，既非生死也非涅槃；不執著于這些，就稱為中道。 『再者，善男子！』菩薩摩訶薩觀察法法念（dharma-dharma-smṛti，對法的正念），不分別法界（dharma-dhātu，一切法的本性）；如同法界，眾生界（sattva-dhātu，一切眾生的本性）也是如此。這兩個界被稱為虛空界（ākāśa-dhātu，空性的界限），一切諸法都歸入法界。法界即是眾生界，眾生界即是無分別，這稱為觀察一切法。平等看待一切界即是法界，雖然明瞭地看見，但心不執著，因為不執著所以沒有分別。菩薩摩訶薩不以肉眼、天眼、慧眼觀察法念處。為什麼呢？因為這三種眼沒有相貌。所以觀察法則用佛眼（buddha-cakṣus，佛的智慧之眼），雖然完全瞭解但心不執著，雖然不執著也不失去法界，這稱為佛智。能知曉如此甚深的法界，也不失去一切智念（sarvajñāna-smṛti，對一切智慧的憶念），這稱為菩薩修習法法念處。 『善男子！』菩薩摩訶薩為何修習這四念處（catvāri smṛtyupasthānāni，四種正念的修行）？是爲了遠離四顛倒（viparyāsa，顛倒的知見）。修習身念處（kāya-smṛtyupasthāna，對身體的正念）是爲了遠離凈倒（śubha-viparyāsa，執著于身體的清凈），修習受念處（vedanā-smṛtyupasthāna，對感受的正念）是爲了遠離樂倒（sukha-viparyāsa，執著于感受的快樂），修習心念處（citta-smṛtyupasthāna，對心的正念）是爲了遠離常倒（nitya-viparyāsa，執著於心的恒常），修習法念處是爲了遠離我倒（ātma-viparyāsa，執著于自我的存在）。又爲了遠離四食（catvāra āhārāḥ，四種滋養），修習身念處是爲了遠離摶食（kavaḍīkāra āhāra，段食），修習受念處是爲了遠離觸食（sparśa āhāra，觸覺的滋養），修習心念處是爲了遠離識食（vijñāna āhāra，意識的滋養），修習法念處是爲了遠離思食（manas-saṃcetanā āhāra，意念的滋養）。又爲了遠離識的四住處（vijñāna-sthiti，意識的四種住處），修習身念處是爲了遠離住色處（rūpa-sthiti，意識依附於色），修習受念處是爲了遠離住受處（vedanā-sthiti，意識依附於感受），修習心念處是爲了遠離住想處（saṃjñā-sthiti，意識依附於想），修習法念處是爲了遠離住行處（saṃskāra-sthiti，意識依附於行）。又爲了遠離五陰（pañca-skandha，五蘊），修習身念處是爲了遠離色陰（rūpa-skandha，色蘊），修習受念處是爲了遠離受陰（vedanā-skandha，受蘊），

【English Translation】 English version Even that which cannot be touched, there is also no place to arrive, neither worldly nor beyond worldly, it cannot be said to be many or few, therefore it is called the Middle Way. 'Good man!' I and non-self are called the two extremes. If someone says it is neither permanent nor annihilated, neither life nor soul, neither with thought nor without thought, neither with awareness nor without awareness, neither real nor unreal, neither this nor that, neither existent nor non-existent, neither conditioned nor unconditioned, neither action nor non-action, neither birth and death nor nirvana; not adhering to these, it is called the Middle Way. 'Furthermore, good man!' A Bodhisattva Mahasattva observes dharma-dharma-smrti (mindfulness of dharmas), not distinguishing the dharma-dhātu (the realm of all dharmas); just as the dharma-dhātu, so is the sattva-dhātu (the realm of all beings). These two realms are called the ākāśa-dhātu (the realm of space), all dharmas enter into the dharma-dhātu. The dharma-dhātu is the sattva-dhātu, the sattva-dhātu is without distinctions, this is called observing all dharmas. To see all realms equally is the dharma-dhātu, although clearly seeing, the mind does not cling, because of not clinging there is no distinction. A Bodhisattva Mahasattva does not observe the mindfulness of dharmas with the physical eye, the divine eye, or the wisdom eye. Why? Because these three eyes have no form. Therefore, observing dharmas is with the buddha-cakṣus (the eye of Buddha's wisdom), although fully understanding, the mind does not cling, although not clinging, it does not lose the dharma-dhātu, this is called Buddha's wisdom. Being able to know such a profound dharma-dhātu, and not losing the sarvajñāna-smrti (mindfulness of all wisdom), this is called a Bodhisattva practicing mindfulness of dharmas. 'Good man!' Why does a Bodhisattva Mahasattva cultivate these four smṛtyupasthānāni (four foundations of mindfulness)? It is to be free from the four viparyāsa (perversions). Cultivating kāya-smṛtyupasthāna (mindfulness of the body) is to be free from śubha-viparyāsa (the perversion of purity), cultivating vedanā-smṛtyupasthāna (mindfulness of feelings) is to be free from sukha-viparyāsa (the perversion of pleasure), cultivating citta-smṛtyupasthāna (mindfulness of mind) is to be free from nitya-viparyāsa (the perversion of permanence), cultivating dharma-smṛtyupasthāna is to be free from ātma-viparyāsa (the perversion of self). Also, to be free from the four āhārāḥ (four nutriments), cultivating kāya-smṛtyupasthāna is to be free from kavaḍīkāra āhāra (physical food), cultivating vedanā-smṛtyupasthāna is to be free from sparśa āhāra (nutriment of contact), cultivating citta-smṛtyupasthāna is to be free from vijñāna āhāra (nutriment of consciousness), cultivating dharma-smṛtyupasthāna is to be free from manas-saṃcetanā āhāra (nutriment of intention). Also, to be free from the four vijñāna-sthiti (four abodes of consciousness), cultivating kāya-smṛtyupasthāna is to be free from rūpa-sthiti (consciousness abiding in form), cultivating vedanā-smṛtyupasthāna is to be free from vedanā-sthiti (consciousness abiding in feeling), cultivating citta-smṛtyupasthāna is to be free from saṃjñā-sthiti (consciousness abiding in perception), cultivating dharma-smṛtyupasthāna is to be free from saṃskāra-sthiti (consciousness abiding in mental formations). Also, to be free from the pañca-skandha (five aggregates), cultivating kāya-smṛtyupasthāna is to be free from rūpa-skandha (aggregate of form), cultivating vedanā-smṛtyupasthāna is to be free from vedanā-skandha (aggregate of feeling),

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修心念處遠離識陰，修法念處離想行陰。是名菩薩凈四念行。

「善男子！云何菩薩修四正勤行？菩薩摩訶薩常樂修集一切善法，未生惡法為不生故勤行精進，已生惡法為遠離故勤行精進，未生善法為令生故勤行精進，已生善法為住不失故勤行精進。

「善男子！菩薩摩訶薩于無量世修集善行，是故性善，不以方便令惡不生。若有菩薩修四正勤，心得自在四正勤者，菩薩爾時心及心數與大慈悲和合共行，故名正勤。

「菩薩爾時次第修集四如意足：一者、欲；二者、心；三者、進；四者、慧。專念至心念于菩提，是名為欲；修大悲故覺心輕便，是名為心；遠離惡法，是名精進；得方便故，名之為慧。

「菩薩修四如意足已，得四自在：一者、壽命自在，以自在故，雖生短命自得長壽，為調眾生，與長壽者演說正法，于長壽中能現短壽，隨是菩薩所生之處，若天若人得命自在。二者、身得自在，以自在故，隨心作身隨心作色，示現威儀為眾生故。菩薩若欲與諸眾生其身同等，高大微小悉皆能作。三者、得法自在，以自在故，能知一切世出世法，示諸眾生一切世事，于出世行心亦不退，明知甚深十二因緣，得無礙智，能為眾生說種種法。無量眾生聞是法已，發阿耨多羅三藐三菩提心。四者、愿得

【現代漢語翻譯】 現代漢語譯本：修習身念處，使心遠離識蘊（vijnana-skandha，五蘊之一，指意識）；修習法念處，使心遠離想蘊（samjna-skandha，五蘊之一，指感知）和行蘊（samskara-skandha，五蘊之一，指意志）。這被稱為菩薩清凈的四念處修行。

『善男子！』，什麼是菩薩修習的四正勤行？菩薩摩訶薩常常樂於修習一切善法，爲了使未生的惡法不生起而勤奮精進；爲了使已生的惡法遠離而勤奮精進；爲了使未生的善法生起而勤奮精進；爲了使已生的善法住持不失而勤奮精進。

『善男子！』，菩薩摩訶薩在無量世中修習善行，因此本性善良，不是通過方便法門才使惡不生起。如果有菩薩修習四正勤，內心獲得自在，這四正勤，菩薩此時的心和心所（citta-caitta，心理活動）與大慈悲心和合共同執行，所以稱為正勤。

菩薩此時依次修習四如意足（catvara-rddhipada，四種禪定）：第一是欲（chanda，意願）；第二是心（citta，專注）；第三是進（virya，精進）；第四是慧（prajna，智慧）。專心致志地念于菩提（bodhi，覺悟），這稱為欲；修習大悲心，感覺內心輕安便捷，這稱為心；遠離惡法，這稱為精進；獲得方便法門，這稱為慧。

菩薩修習四如意足后，獲得四自在：第一是壽命自在，因為自在的緣故，即使生為短命，也能自己獲得長壽，爲了調伏眾生，為長壽者演說正法，在長壽中能示現短壽，隨菩薩所生之處，無論是天界還是人間都能獲得壽命自在。第二是身體自在，因為自在的緣故，隨心所欲地變化身體，隨心所欲地變化顏色，示現威儀是爲了眾生。菩薩如果想讓自己的身體與眾生相同，高大或微小都能做到。第三是獲得法自在，因為自在的緣故，能知曉一切世間和出世間的法，向眾生展示一切世間之事，對於出世間的修行心也不退轉，明瞭甚深的十二因緣（dvadasanga-pratityasamutpada，佛教基本理論，解釋生命輪迴的因果關係），獲得無礙的智慧，能為眾生宣說種種法。無量眾生聽聞此法后，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。第四是愿得自在。

【English Translation】 English version: Cultivating mindfulness of the body, the mind is separated from the vijnana-skandha (the aggregate of consciousness); cultivating mindfulness of the dharma, the mind is separated from the samjna-skandha (the aggregate of perception) and the samskara-skandha (the aggregate of mental formations). This is called the pure four mindfulness practices of a Bodhisattva.

'Good man!,' what are the four right exertions practiced by a Bodhisattva? A Bodhisattva Mahasattva is always happy to cultivate all good dharmas, diligently striving to prevent unarisen evil dharmas from arising; diligently striving to abandon arisen evil dharmas; diligently striving to cause unarisen good dharmas to arise; and diligently striving to maintain arisen good dharmas without loss.

'Good man!,' a Bodhisattva Mahasattva has cultivated good deeds for countless eons, therefore their nature is good, and it is not through expedient means that they prevent evil from arising. If a Bodhisattva cultivates the four right exertions and attains freedom of mind, these four right exertions, the Bodhisattva's mind and mental activities at this time are in harmony and operate together with great compassion, therefore they are called right exertions.

At this time, the Bodhisattva sequentially cultivates the four bases of magical power (catvara-rddhipada): first is desire (chanda); second is mind (citta); third is effort (virya); and fourth is wisdom (prajna). Focusing the mind on bodhi (enlightenment) is called desire; cultivating great compassion and feeling the mind light and at ease is called mind; abandoning evil dharmas is called effort; and obtaining expedient means is called wisdom.

After cultivating the four bases of magical power, the Bodhisattva obtains four freedoms: first is freedom of lifespan, because of this freedom, even if born with a short lifespan, they can obtain a long lifespan themselves, in order to tame sentient beings, they preach the true dharma to those with long lifespans, and within a long lifespan they can manifest a short lifespan, wherever the Bodhisattva is born, whether in the heavens or in the human realm, they obtain freedom of lifespan. Second is freedom of body, because of this freedom, they can transform their body at will, change their color at will, and manifest dignified behavior for the sake of sentient beings. If a Bodhisattva wishes to make their body the same as sentient beings, they can make it tall or small. Third is obtaining freedom of dharma, because of this freedom, they can know all worldly and transcendental dharmas, show all worldly matters to sentient beings, and their mind does not regress in transcendental practice, they clearly understand the profound twelve links of dependent origination (dvadasanga-pratityasamutpada), obtain unobstructed wisdom, and can preach various dharmas to sentient beings. After hearing this dharma, countless sentient beings generate the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Fourth is freedom of aspiration.

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自在，以自在故，令四大海合作一海，不來不去無有動轉如本不異，亦令三千大千世界諸須彌山合為一山，不來不去無有動轉如本不異，於四天王、三十三天無所妨礙。欲令三千大千世界悉作金寶、七寶、栴檀、華香、瓔珞，虛空水火，皆隨意成，是名菩薩得四自在。

「善男子！菩薩若得四如意足，則得面見十方諸佛，與共語言進止一處；一切梵天、帝釋、四王、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽，亦復如是。

「云何莊嚴四如意足？善男子！若能供養父母和上師長有德，見諸眾生先意問訊，柔軟與語如語而作，視諸眾生其心平等，善心正心恭敬心慚愧心。遠離貪慾瞋恚愚癡，無欺無貪無姤無慳，營他事業如己所作，無勢力者助其力勢，泥塗之處發治土石，河澗溝渠造作橋樑，或以身負或施船濟，常施眾生所須之物，口不說他衰惱之事，亦不譏刺他所犯罪。有犯罪者能如法除，遮諸煩惱令不生起，所重之物能以施人，既施之後心不生悔，為諸眾生髮愿迴向。信心以善勸諸眾生，不惜身命少欲知足，於他利養心無悕望，常念出家亦勸眾生，念善知識無心舍離。于怨親中平等無二，以種種乘施行路者，羸乏之人施床臥具，有恐怖者能為救護，視諸眾生如父母想，不輕毀戒施貧財物。有病瘦者給其

【現代漢語翻譯】 現代漢語譯本：菩薩因為擁有自在的力量，能使四大海合為一體，不來不去，沒有動搖變化，如同原本一樣；也能使三千大千世界的所有須彌山（佛教宇宙觀中的中心山）合為一座山，不來不去，沒有動搖變化，如同原本一樣，並且對四天王（佛教護法神）、三十三天（欲界第二天）沒有任何妨礙。菩薩還能隨意使三千大千世界都變成金銀珠寶、七寶、栴檀（一種香木）、鮮花香料、瓔珞（一種裝飾品），虛空、水、火等一切都隨心所欲地成就。這被稱為菩薩獲得的四種自在。 『善男子！菩薩如果獲得四如意足（四種禪定力量），就能面見十方諸佛，與他們一同交談、行動、居住；一切梵天（色界天神）、帝釋（欲界天主）、四王、阿修羅（一種神道）、乾闥婆（天樂神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）等，也都是如此。』 『如何莊嚴四如意足呢？善男子！如果能夠供養父母、和尚、師長等有德之人，見到眾生先主動問候，言語柔和，說到做到，看待眾生心懷平等，保持善心、正心、恭敬心和慚愧心。遠離貪慾、嗔恚、愚癡，沒有欺騙、貪婪、污垢和吝嗇，經營他人的事業如同自己所做一樣，幫助沒有勢力的人，在泥濘的地方修整道路，在河流溝渠上建造橋樑，或者親自揹負，或者用船隻渡人，經常佈施眾生所需之物，口中不說他人衰敗惱怒的事情，也不譏諷他人所犯的過錯。對於犯錯的人，能夠依法處理，阻止各種煩惱生起，對於珍貴之物能夠佈施給他人，佈施之後心中不後悔，為眾生髮愿迴向。以信心勸導眾生行善，不吝惜身命，少欲知足，對於他人的利益供養心中沒有貪求，經常想著出家修行，也勸導眾生如此，想著善知識，心中不捨離。對於怨恨和親近的人平等對待，用各種交通工具幫助行人，對於疲憊的人施予床鋪臥具，對於恐懼的人能夠救護，看待眾生如同父母一般，不輕視毀壞戒律，佈施貧窮的人財物。對於生病瘦弱的人，給予他們醫藥和飲食。』

【English Translation】 English version: A Bodhisattva, by virtue of their self-mastery, can cause the four great oceans to merge into one, without coming or going, without any movement or change, just as they were originally; they can also cause all the Sumeru mountains (the central mountains in Buddhist cosmology) of the three thousand great thousand worlds to merge into one mountain, without coming or going, without any movement or change, just as they were originally, and without any hindrance to the Four Heavenly Kings (Buddhist guardian deities) and the Thirty-three Heavens (the second heaven of the desire realm). A Bodhisattva can also, at will, transform the three thousand great thousand worlds into gold, jewels, the seven treasures, sandalwood (a fragrant wood), flowers, incense, and garlands (ornaments), and all things such as space, water, and fire can be accomplished at will. This is called the four self-masteries attained by a Bodhisattva. 'Good man! If a Bodhisattva attains the four bases of psychic power (four meditative powers), they can directly see all the Buddhas of the ten directions, and converse, move, and dwell with them; all the Brahma gods (gods of the form realm), Indra (ruler of the desire realm), the Four Kings, Asuras (a type of demigod), Gandharvas (celestial musicians), Garudas (golden-winged bird gods), Kinnaras (celestial singers), and Mahoragas (great serpent gods) are also like this.' 'How does one adorn the four bases of psychic power? Good man! If one can make offerings to parents, preceptors, teachers, and other virtuous individuals, greet all beings with initiative, speak gently, act according to their words, regard all beings with equanimity, maintain a kind heart, a righteous heart, a respectful heart, and a heart of shame. They should stay away from greed, hatred, and ignorance, be without deceit, greed, defilement, and stinginess, manage the affairs of others as if they were their own, help those without power, repair roads in muddy places, build bridges over rivers and ditches, either carry people themselves or ferry them by boat, always give beings what they need, not speak of the decline or distress of others, nor ridicule the faults of others. For those who have committed offenses, they can handle them according to the Dharma, prevent various afflictions from arising, be able to give away precious things to others, and not regret it after giving, make vows and dedicate merit to all beings. With faith, they should encourage all beings to do good, not be attached to their own lives, be content with little, have no desire for the offerings of others, always think of leaving home to practice, and also encourage all beings to do so, think of good teachers, and not abandon them in their hearts. They should treat enemies and loved ones equally, provide various means of transportation for travelers, give beds and bedding to the weary, be able to protect those who are afraid, regard all beings as if they were their parents, not despise or break precepts, and give wealth to the poor. For those who are sick and weak, they should provide them with medicine and food.'

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醫藥，施恩於他不自稱說。終不斷絕三寶種性，常念無為。遠離世事一切諸惡不善之法，不為世法之所污染，不失菩提至心之念。是名莊嚴凈四如意足行。

大方等大集經卷第二十五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十六

北涼天竺三藏曇無讖譯寶髻菩薩品第十一之二

「云何菩薩凈五根行？菩薩信心不可動轉，名為信根。不由他教而行精進，名精進根。常念菩提，名爲念根。常修大悲，名為定根。攝取善法，名為慧根。

「複次，信諸佛法，名為信根。求諸佛法，名精進根。念諸佛法，名爲念根。得佛三昧，名為定根。斷諸疑網，名為慧根。

「複次，心向菩提無有疑網，名為信根。增長善法，名精進根。求善方便，名爲念根。視諸眾生其心平等，名為定根。觀諸眾生上中下根，名為慧根。

「複次，心凈無濁名為信根。壞眾濁心，名精進根。念清凈法，名爲念根。觀心性凈，名為定根。能令眾生住清凈法，名為慧根。

「複次，遠離一切弊惡之法，名為信根。求諸善法，名精進根。得已不失，名爲念根。既得善法如法而住，名為定根。思惟善法不善無記，名為慧根。

「複次，信根者即是施心。精進根者

【現代漢語翻譯】 現代漢語譯本 （菩薩）在醫藥方面幫助他人，但不自誇自己的功德。最終不會斷絕三寶（佛、法、僧）的傳承，常念無為（不執著于有為法的修行）。遠離世間一切諸惡不善的法，不被世俗的法所污染，不失去追求菩提（覺悟）的至誠之心。這稱為莊嚴清凈的四如意足（欲如意足、精進如意足、心如意足、思惟如意足）的修行。

《大方等大集經》卷第二十五 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第二十六

北涼天竺三藏曇無讖譯《寶髻菩薩品》第十一之二

『什麼是菩薩清凈的五根（信根、精進根、念根、定根、慧根）修行？菩薩的信心不可動搖，這稱為信根。不依賴他人的教導而自行精進，這稱為精進根。常念菩提，這稱爲念根。常修大悲心，這稱為定根。攝取善法，這稱為慧根。』

『再者，相信諸佛的教法，這稱為信根。尋求諸佛的教法，這稱為精進根。憶念諸佛的教法，這稱爲念根。獲得佛的三昧（禪定），這稱為定根。斷除一切疑惑，這稱為慧根。』

『再者，內心向往菩提而沒有疑惑，這稱為信根。增長善法，這稱為精進根。尋求善巧方便，這稱爲念根。看待一切眾生都平等，這稱為定根。觀察一切眾生的上、中、下根器，這稱為慧根。』

『再者，內心清凈沒有污濁，這稱為信根。破除一切污濁之心，這稱為精進根。憶念清凈的法，這稱爲念根。觀察心性本凈，這稱為定根。能夠使眾生安住于清凈的法，這稱為慧根。』

『再者，遠離一切弊惡的法，這稱為信根。尋求一切善法，這稱為精進根。得到善法后不失去，這稱爲念根。得到善法后如法安住，這稱為定根。思惟善法、不善法和無記法（非善非惡），這稱為慧根。』

『再者，信根就是佈施的心。精進根就是

【English Translation】 English version （A Bodhisattva）helps others with medicine, but does not boast of their own merits. Ultimately, they will not sever the lineage of the Three Jewels (Buddha, Dharma, Sangha), and constantly contemplate non-action (practice without attachment to conditioned phenomena). They stay away from all evil and unwholesome dharmas of the world, are not defiled by worldly dharmas, and do not lose the sincere mind of pursuing Bodhi (enlightenment). This is called the practice of adorning and purifying the four bases of spiritual power (will, effort, mind, and discrimination).

The Great Vaipulya Mahasamghata Sutra, Volume 25 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 26

Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 11, Part 2: The Chapter on Bodhisattva Ratnaketu

'What is the Bodhisattva's practice of purifying the five roots (faith, effort, mindfulness, concentration, and wisdom)? A Bodhisattva's faith is unshakeable, this is called the root of faith. They practice diligently without relying on the teachings of others, this is called the root of effort. They constantly contemplate Bodhi, this is called the root of mindfulness. They constantly cultivate great compassion, this is called the root of concentration. They gather wholesome dharmas, this is called the root of wisdom.'

'Furthermore, believing in the teachings of all Buddhas, this is called the root of faith. Seeking the teachings of all Buddhas, this is called the root of effort. Remembering the teachings of all Buddhas, this is called the root of mindfulness. Attaining the Samadhi (meditative absorption) of the Buddha, this is called the root of concentration. Cutting off all doubts, this is called the root of wisdom.'

'Furthermore, the mind aspiring to Bodhi without doubt, this is called the root of faith. Increasing wholesome dharmas, this is called the root of effort. Seeking skillful means, this is called the root of mindfulness. Viewing all sentient beings with equanimity, this is called the root of concentration. Observing the superior, middling, and inferior faculties of all sentient beings, this is called the root of wisdom.'

'Furthermore, the mind being pure and without turbidity, this is called the root of faith. Destroying all turbid minds, this is called the root of effort. Remembering pure dharmas, this is called the root of mindfulness. Observing the pure nature of the mind, this is called the root of concentration. Being able to lead sentient beings to abide in pure dharmas, this is called the root of wisdom.'

'Furthermore, staying away from all evil and wicked dharmas, this is called the root of faith. Seeking all wholesome dharmas, this is called the root of effort. Not losing the wholesome dharmas once attained, this is called the root of mindfulness. Abiding in the wholesome dharmas according to the Dharma once attained, this is called the root of concentration. Contemplating wholesome, unwholesome, and neutral (neither wholesome nor unwholesome) dharmas, this is called the root of wisdom.'

'Furthermore, the root of faith is the mind of giving. The root of effort is

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，即是樂施無有休息。念根者，既施之後不求果報。定根者，即平等施心無分別。慧根者，不觀福田及非福田。復有信根，即是初入善法之心。精進根者，能壞憍慢。念根者，離我我所。定根者，遠離一切六十二見。慧根者，遠離一切諸惡煩惱。是名菩薩凈五根行。

「云何菩薩凈五力行？善男子！菩薩摩訶薩具足五根，不為諸魔之所破壞，故名為力。一切聲聞辟支佛乘所不能及，一切眾生不能令其退大乘心，一切煩惱不能破壞，能令其心知足少欲，身得大力善覆諸根得金剛身，是名為力。

「善男子！菩薩摩訶薩住信力時，終不造作一切諸惡；住進力時造一切善；住念力時不失善法；住定力時不為五欲樂之所壞；住慧力時遠離一切諸結煩惱。

「複次，住信力時不隨他語；住進力時求善不息；住念力時得陀羅尼；住定力時說法平等；住慧力時能壞一切眾生疑心。

「複次，住信力時，具得解力；住進力時，具精進力；住念力時，具解脫力；住定力時，具足願力；住慧力時，具諸行力。

「複次，住信力時，見慳罪過；住進力時，遠離慳貪；住念力時，以所修善愿向菩提；住定力時，其心平等；住慧力時，心終不求施戒定報。

「複次，住信力時，能離一切破戒之垢；住進力時

【現代漢語翻譯】 現代漢語譯本： 『樂根』（喜好佈施的根本）是指樂於佈施而沒有休息的時候。『念根』（憶念的根本）是指佈施之後不求回報。『定根』（禪定的根本）是指以平等心佈施，沒有分別。『慧根』（智慧的根本）是指不觀察佈施的對象是福田（值得佈施的對象）還是非福田（不值得佈施的對象）。還有『信根』（信心的根本），是指初入善法的心。『精進根』（精進的根本）是指能夠摧毀驕慢。『念根』是指遠離對『我』和『我所』的執著。『定根』是指遠離一切六十二種邪見。『慧根』是指遠離一切諸惡煩惱。這被稱為菩薩清凈五根的修行。 『什麼是菩薩清凈五力的修行呢？』善男子！菩薩摩訶薩具足五根，不被諸魔所破壞，所以稱為『力』。一切聲聞乘（小乘佛教）和辟支佛乘（緣覺乘）所不能及，一切眾生不能使其退失大乘之心，一切煩惱不能破壞，能使其心知足少欲，身體得到大力，善於守護諸根，得到金剛不壞之身，這稱為『力』。 『善男子！菩薩摩訶薩安住于信力時，終不造作一切諸惡；安住于精進力時，造作一切善；安住于念力時，不失去善法；安住于定力時，不被五欲之樂所破壞；安住于慧力時，遠離一切諸結煩惱。』 『此外，安住于信力時，不隨從他人的言語；安住于精進力時，求善不停止；安住于念力時，得到陀羅尼（總持，記憶力）；安住于定力時，說法平等；安住于慧力時，能夠摧毀一切眾生的疑心。』 『此外，安住于信力時，具足理解之力；安住于精進力時，具足精進之力；安住于念力時，具足解脫之力；安住于定力時，具足願力；安住于慧力時，具足諸行之力。』 『此外，安住于信力時，看到慳吝的罪過；安住于精進力時，遠離慳貪；安住于念力時，將所修的善愿迴向菩提（覺悟）；安住于定力時，其心平等；安住于慧力時，心終不求佈施、持戒、禪定的果報。』 『此外，安住于信力時，能夠遠離一切破戒的污垢；安住于精進力時，

【English Translation】 English version: 'The root of joy (Legen)' means to be joyful in giving without rest. 'The root of mindfulness (Nian Gen)' means not seeking reward after giving. 'The root of concentration (Ding Gen)' means giving with an equal mind, without discrimination. 'The root of wisdom (Hui Gen)' means not observing whether the object of giving is a field of merit (worthy of giving) or not a field of merit (not worthy of giving). There is also 'the root of faith (Xin Gen)', which refers to the mind that initially enters into good dharmas. 'The root of diligence (Jingjin Gen)' means being able to destroy arrogance. 'The root of mindfulness' means being detached from the attachment to 'self' and 'what belongs to self'. 'The root of concentration' means being detached from all sixty-two wrong views. 'The root of wisdom' means being detached from all evil afflictions. This is called the practice of the Bodhisattva's pure five roots. 'What is the practice of the Bodhisattva's pure five powers?' Good man! A Bodhisattva Mahasattva, possessing the five roots, is not destroyed by all demons, therefore it is called 'power'. It cannot be reached by all Sravakas (Hinayana Buddhism) and Pratyekabuddhas (those who awaken by themselves), all sentient beings cannot make them retreat from the Mahayana mind, all afflictions cannot destroy them, they can make their minds content and have few desires, their bodies obtain great power, they are good at guarding their roots, and they obtain a diamond-like indestructible body, this is called 'power'. 'Good man! When a Bodhisattva Mahasattva dwells in the power of faith, they will never commit any evil; when dwelling in the power of diligence, they will do all good; when dwelling in the power of mindfulness, they will not lose good dharmas; when dwelling in the power of concentration, they will not be destroyed by the pleasures of the five desires; when dwelling in the power of wisdom, they will be detached from all knots of afflictions.' 'Furthermore, when dwelling in the power of faith, they do not follow the words of others; when dwelling in the power of diligence, they seek good without ceasing; when dwelling in the power of mindfulness, they obtain Dharani (total retention, memory); when dwelling in the power of concentration, they speak the Dharma equally; when dwelling in the power of wisdom, they can destroy the doubts of all sentient beings.' 'Furthermore, when dwelling in the power of faith, they possess the power of understanding; when dwelling in the power of diligence, they possess the power of diligence; when dwelling in the power of mindfulness, they possess the power of liberation; when dwelling in the power of concentration, they possess the power of vows; when dwelling in the power of wisdom, they possess the power of all practices.' 'Furthermore, when dwelling in the power of faith, they see the faults of stinginess; when dwelling in the power of diligence, they are detached from stinginess and greed; when dwelling in the power of mindfulness, they dedicate the good they have cultivated towards Bodhi (enlightenment); when dwelling in the power of concentration, their minds are equal; when dwelling in the power of wisdom, their minds ultimately do not seek the rewards of giving, precepts, and concentration.' 'Furthermore, when dwelling in the power of faith, they can be detached from all the defilements of breaking precepts; when dwelling in the power of diligence,'

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，至心具戒；住念力時，以所持戒愿向菩提；住定力時，具清凈地；住慧力時，遠離作戒。

「複次，住信力時，遠離瞋心；住精進力，修習忍辱；住念力時，以所修忍愿向菩提；住定力時，護諸眾生；住慧力時，不觀眾生士夫壽命。

「複次，住信力時，遠離懈怠；住進力時，所修諸行到畢竟岸；住念力時，所修精進愿向菩提；住定力時，身心寂靜；住慧力時，不住善惡。

「複次，住信力時，遠離一切匆務之事；住進力時，勤求禪支；住念力時，以所修定愿向菩提；住定力時，其心常定；住慧力時，不著諸定。

「複次，住信力時，遠離無明；住進力時，勤求諸善；住念力時，以所修智愿向菩提；住定力時，修善思惟；住慧力時，如法而住。

「複次，住信力時，具足七力；住進力時，得住七覺；住念力時，得八念處；住定力時，離七識處；住慧力時，離八邪支。

「複次，心於菩提無有退轉，是名信力凈信力行；不取不捨，是名進力凈進力行；修四念處，是名念力凈念力行；調伏於心，是名定力凈定力行；遠離諸見知善方便，是名慧力凈慧力行。

「善男子！云何菩薩凈七覺行？終不失於助菩提法，名念覺分。不取不捨奢摩他，名擇覺分。離一切惡，名進覺分。離

【現代漢語翻譯】 現代漢語譯本：

「至誠持戒時，以所持戒律的願力導向菩提（覺悟）；安住于禪定時，具備清凈的修行之地；安住于智慧時，遠離執著于戒律的行為。 「再者，安住于信力時，遠離嗔恨心；安住于精進力時，修習忍辱；安住于念力時，以所修忍辱的願力導向菩提；安住于禪定時，守護一切眾生；安住于智慧時，不執著于眾生的個體、身份和壽命。 「再者，安住于信力時，遠離懈怠；安住于精進力時，所修行的各種行為到達最終的彼岸；安住于念力時，所修精進的願力導向菩提；安住于禪定時，身心寂靜；安住于智慧時，不執著于善與惡。 「再者，安住于信力時，遠離一切匆忙的事務；安住于精進力時，勤求禪定的支分；安住于念力時，以所修禪定的願力導向菩提；安住于禪定時，內心常處於禪定狀態；安住于智慧時，不執著于各種禪定。 「再者，安住于信力時，遠離無明（對實相的迷惑）；安住于精進力時，勤求各種善行；安住于念力時，以所修智慧的願力導向菩提；安住于禪定時，修習善的思惟；安住于智慧時，如法而住。 「再者，安住于信力時，具足七種力量；安住于精進力時，獲得安住於七覺支（七種覺悟的因素）；安住于念力時，獲得八念處（八種正念的修行）；安住于禪定時，遠離七識處（七種意識的活動場所）；安住于智慧時，遠離八邪支（八種錯誤的修行方法）。 「再者，心對於菩提沒有退轉，這稱為信力清凈的信力修行；不執取也不捨棄，這稱為精進力清凈的精進力修行；修習四念處（四種正念的修行），這稱爲念力清凈的念力修行；調伏內心，這稱為定力清凈的定力修行；遠離各種見解，瞭解善巧方便，這稱為慧力清凈的慧力修行。 「善男子！什麼是菩薩清凈的七覺支修行？始終不失去有助於菩提的方法，稱爲念覺分（正念的覺悟因素）。不執取也不捨棄奢摩他（止禪），稱為擇覺分（選擇的覺悟因素）。遠離一切惡行，稱為精進覺分（精進的覺悟因素）。遠離

【English Translation】 English version:

'When one dwells in sincere observance of precepts, one directs the vows of those precepts towards Bodhi (enlightenment); when one dwells in meditative concentration, one possesses a pure ground of practice; when one dwells in wisdom, one is free from the act of clinging to precepts.' 'Furthermore, when one dwells in the power of faith, one is free from anger; when one dwells in the power of diligence, one cultivates patience; when one dwells in the power of mindfulness, one directs the vows of cultivated patience towards Bodhi; when one dwells in the power of concentration, one protects all sentient beings; when one dwells in the power of wisdom, one does not fixate on the individual, identity, or lifespan of sentient beings.' 'Furthermore, when one dwells in the power of faith, one is free from laziness; when one dwells in the power of diligence, all the practices one cultivates reach the ultimate shore; when one dwells in the power of mindfulness, the vows of cultivated diligence are directed towards Bodhi; when one dwells in the power of concentration, the body and mind are tranquil; when one dwells in the power of wisdom, one does not cling to good or evil.' 'Furthermore, when one dwells in the power of faith, one is free from all hurried affairs; when one dwells in the power of diligence, one diligently seeks the factors of meditative concentration; when one dwells in the power of mindfulness, one directs the vows of cultivated concentration towards Bodhi; when one dwells in the power of concentration, one's mind is always in a state of concentration; when one dwells in the power of wisdom, one does not cling to various concentrations.' 'Furthermore, when one dwells in the power of faith, one is free from ignorance (delusion about reality); when one dwells in the power of diligence, one diligently seeks all good deeds; when one dwells in the power of mindfulness, one directs the vows of cultivated wisdom towards Bodhi; when one dwells in the power of concentration, one cultivates wholesome contemplation; when one dwells in the power of wisdom, one abides in accordance with the Dharma.' 'Furthermore, when one dwells in the power of faith, one is endowed with the seven powers; when one dwells in the power of diligence, one attains the seven factors of enlightenment; when one dwells in the power of mindfulness, one attains the eight foundations of mindfulness; when one dwells in the power of concentration, one is free from the seven abodes of consciousness; when one dwells in the power of wisdom, one is free from the eight wrong paths.' 'Furthermore, when the mind does not regress from Bodhi, this is called the practice of pure faith through the power of faith; not grasping nor abandoning, this is called the practice of pure diligence through the power of diligence; cultivating the four foundations of mindfulness, this is called the practice of pure mindfulness through the power of mindfulness; subduing the mind, this is called the practice of pure concentration through the power of concentration; being free from various views and understanding skillful means, this is called the practice of pure wisdom through the power of wisdom.' 'Good man! What are the pure practices of the seven factors of enlightenment for a Bodhisattva? Never losing the methods that aid Bodhi, this is called the mindfulness factor of enlightenment. Not grasping nor abandoning Shamatha (calm abiding), this is called the discrimination factor of enlightenment. Being free from all evil deeds, this is called the diligence factor of enlightenment. Being free from

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諸愁惱，名喜覺分。身心寂靜，名除覺分。得解脫味，名定覺分。所作已辦，名舍覺分。

「複次，不捨菩提心，名念覺分。至心護法，名擇覺分。調諸眾生無有休息，名進覺分。具足善法，名喜覺分。離諸煩惱，名除覺分。能令眾生住三昧中，名定覺分。令諸眾生悉知法界，名舍覺分。

「複次，不念聲聞辟支佛乘，名念覺分。分別一切法字句義，名擇覺分。求善法時三業不息，名精進覺分。離怨親心，名喜覺分。如法而住，名除覺分。隨諸世間而能調伏，名定覺分。不觀二法，名舍覺分。

「善男子！助菩提者，覺一切法知一切法，分別諸法籌量諸法，知諸眾生心性心行，是名菩提分，亦名聖行。如是聖行，非是一切凡夫魔眾邪見所行，非是色聲香味觸行，非一切相一切受、諸心意識見聞覺知、有想無想一切法行，故名聖行。夫聖行者，非覺非非覺亦非大覺，而能對治一切諸法，然復不與諸法諍訟，是名聖行。聖行者，即是佐助菩提之法。

「善男子！云何菩薩凈八道行？八道者，所謂正見。云何正見？正見者，見一切法皆悉平等。如是正見，不名空見。何以故？自有正見非是空見。如是二見，亦名同見。復有我見、眾生見、空見，不名正見，如是三見亦復同見。又眾生見、命見、空見

【現代漢語翻譯】 現代漢語譯本：

諸多的憂愁煩惱，稱為喜覺分（喜悅的覺悟）。身心寂靜，稱為除覺分（去除煩惱的覺悟）。獲得解脫的滋味，稱為定覺分（禪定的覺悟）。所作的事情已經完成，稱為舍覺分（放下執著的覺悟）。 再次，不捨棄菩提心（追求覺悟的心），稱爲念覺分（憶念的覺悟）。至誠地守護佛法，稱為擇覺分（選擇的覺悟）。調伏一切眾生沒有休息，稱為進覺分（精進的覺悟）。具足一切善法，稱為喜覺分。遠離一切煩惱，稱為除覺分。能夠使眾生安住於三昧（禪定）之中，稱為定覺分。使一切眾生都了解法界（宇宙的真理），稱為舍覺分。 再次，不思念聲聞乘（小乘）和辟支佛乘（緣覺乘），稱爲念覺分。分別一切法的文字、語句和意義，稱為擇覺分。在追求善法的時候，身口意三業不停息，稱為精進覺分。遠離怨恨和親愛的分別心，稱為喜覺分。如法而住，稱為除覺分。隨順世間而能夠調伏眾生，稱為定覺分。不執著於二元對立的觀念，稱為舍覺分。 善男子！幫助菩提（覺悟）的，是覺悟一切法、瞭解一切法，分別諸法、衡量諸法，瞭解一切眾生的心性和行為，這稱為菩提分，也稱為聖行。這樣的聖行，不是一切凡夫、魔眾和邪見所能行的，不是色、聲、香、味、觸所能行的，不是一切相、一切感受、一切心意識的見聞覺知、有想無想的一切法所能行的，所以稱為聖行。所謂的聖行，不是覺也不是非覺，也不是大覺，而是能夠對治一切諸法，然而又不與諸法爭論，這稱為聖行。聖行，就是輔助菩提的方法。 善男子！菩薩如何清凈八道行？八道就是所謂的正見。什麼是正見？正見就是見到一切法都是平等的。這樣的正見，不稱為空見。為什麼呢？因為有正見，它不是空見。這樣的兩種見解，也稱為相同的見解。還有我見、眾生見、空見，不稱為正見，這樣的三種見解也同樣是相同的見解。還有眾生見、命見、空見

【English Translation】 English version:

All sorrows and afflictions are called 'joy-awakening factor' (the awakening of joy). When body and mind are tranquil, it is called 'elimination-awakening factor' (the awakening of eliminating afflictions). Obtaining the taste of liberation is called 'concentration-awakening factor' (the awakening of concentration). When what needs to be done is completed, it is called 'renunciation-awakening factor' (the awakening of letting go). Furthermore, not abandoning the Bodhi mind (the mind seeking enlightenment) is called 'mindfulness-awakening factor' (the awakening of recollection). Sincerely protecting the Dharma is called 'discrimination-awakening factor' (the awakening of discernment). Taming all sentient beings without rest is called 'effort-awakening factor' (the awakening of diligence). Being complete with all good dharmas is called 'joy-awakening factor'. Being free from all afflictions is called 'elimination-awakening factor'. Being able to lead sentient beings to abide in Samadhi (meditative absorption) is called 'concentration-awakening factor'. Enabling all sentient beings to understand the Dharmadhatu (the realm of truth) is called 'renunciation-awakening factor'. Furthermore, not thinking about the Sravaka vehicle (the Hearer vehicle) and Pratyekabuddha vehicle (the Solitary Realizer vehicle) is called 'mindfulness-awakening factor'. Discriminating the words, phrases, and meanings of all dharmas is called 'discrimination-awakening factor'. When seeking good dharmas, the three karmas of body, speech, and mind do not cease, it is called 'effort-awakening factor'. Being free from the mind of hatred and affection is called 'joy-awakening factor'. Abiding in accordance with the Dharma is called 'elimination-awakening factor'. Being able to tame sentient beings according to the world is called 'concentration-awakening factor'. Not observing dualistic concepts is called 'renunciation-awakening factor'. Good man! Those who assist Bodhi (enlightenment) are those who awaken to all dharmas, understand all dharmas, discriminate all dharmas, measure all dharmas, and understand the minds and behaviors of all sentient beings. This is called the Bodhi factor, and also called the holy conduct. Such holy conduct is not practiced by all ordinary people, demons, and those with wrong views. It is not practiced by form, sound, smell, taste, and touch. It is not practiced by all appearances, all feelings, all mental consciousnesses of seeing, hearing, perceiving, and knowing, or all dharmas of thought and non-thought. Therefore, it is called holy conduct. The so-called holy conduct is neither awakening nor non-awakening, nor great awakening, but it can counteract all dharmas, yet it does not contend with all dharmas. This is called holy conduct. Holy conduct is the method that assists Bodhi. Good man! How does a Bodhisattva purify the eightfold path? The eightfold path is what is called right view. What is right view? Right view is seeing that all dharmas are equal. Such right view is not called emptiness view. Why? Because there is right view, it is not emptiness view. These two views are also called the same view. Furthermore, there are self-view, sentient being view, and emptiness view, which are not called right view. These three views are also the same view. Also, there are sentient being view, life view, and emptiness view.

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，不名正見，如是三見亦復同見。又有我見、斷見、空見，不名正見，如是三見亦復同見。又有有見、無見、空見，不名正見，如是三見亦復同見。復有四見：佛見、法見、僧見、空見，是名正見，如是四見不名空見。善男子！若有人著如是見者，不名正見。若不著者，乃名正見。何以故？夫正見者，見無分別、平等無二。

「云何名為平等見耶？若作是念，凡夫法下、學法為上，如是名為非平等見。凡夫法漏、學法無漏，凡夫法食、緣覺無食，凡夫法垢、菩薩法凈，凡夫有為、佛是無為，如是見者非平等見。若能觀察凡夫之法，乃至佛法無有差別，乃名平等。若能觀見凡夫法空，至佛法空，是名正見。觀凡夫法從因緣生，辟支佛法亦從緣生，乃名正見。若觀凡夫法寂靜、菩薩法寂靜，是名正見。若觀凡夫法不具足，乃至佛法亦不具足，是名正見。若觀我與無我無有差別，無差別見，乃名正見。若如是見，則不見於上中下法，於一切法亦無覺觀，是名正見。正見者，名無所見；無所見者即是正見。若如是見，是人乃至不見一法、一法相貌、一法光明。善男子！若如是見，是名佛法之正見也。」說是法時，五百比丘得阿羅漢果。

「善男子！云何正覺？正覺者離一切覺，覺者名為智慧方便。觀法知法，是名

【現代漢語翻譯】 現代漢語譯本：不稱為正見的，例如我見（執著于自我的見解）、常見（認為事物永恒不變的見解）、斷見（認為事物會徹底消滅的見解），這三種見解都不是正見，它們是相同的錯誤見解。還有我見、斷見、空見（認為一切皆空的見解），這三種見解也不是正見，它們也是相同的錯誤見解。還有有見（執著于存在的見解）、無見（執著于不存在的見解）、空見，這三種見解也不是正見，它們也是相同的錯誤見解。還有四種見解：佛見（執著于佛的見解）、法見（執著于佛法的見解）、僧見（執著于僧團的見解）、空見，這被稱為正見，但這四種見解不是空見。善男子！如果有人執著于這些見解，就不能稱為正見。如果不執著于這些見解，才能稱為正見。為什麼呢？因為正見是看到沒有分別、平等無二的境界。 「什麼是平等見呢？如果認為凡夫的法是低下的，學法是高上的，這就不是平等見。如果認為凡夫的法是有漏洞的，學法是無漏洞的；凡夫的法是需要飲食的，緣覺（辟支佛）的法是不需要飲食的；凡夫的法是污垢的，菩薩的法是清凈的；凡夫是有為的，佛是無為的，這樣認為就不是平等見。如果能夠觀察到凡夫的法，乃至佛法都沒有差別，這才是平等見。如果能夠看到凡夫的法是空的，乃至佛法也是空的，這才是正見。觀察到凡夫的法是從因緣而生的，辟支佛的法也是從因緣而生的，這才是正見。如果觀察到凡夫的法是寂靜的，菩薩的法也是寂靜的，這才是正見。如果觀察到凡夫的法是不具足的，乃至佛法也是不具足的，這才是正見。如果觀察到我與無我沒有差別，沒有差別的見解，這才是正見。如果這樣看待，就不會看到高下之分，對於一切法也沒有覺觀，這才是正見。正見，就是沒有所見；沒有所見，就是正見。如果這樣看待，這個人甚至看不到一法、一法的相貌、一法的光明。善男子！如果這樣看待，這就是佛法的正見。」當佛陀說此法時，五百比丘證得了阿羅漢果。 「善男子！什麼是正覺呢？正覺是遠離一切覺，覺被稱為智慧方便。觀察法，了解法，這被稱為

【English Translation】 English version: Not called right view are views such as the self-view (clinging to the idea of a self), the eternalist view (believing in the permanence of things), and the annihilationist view (believing in the complete destruction of things). These three views are not right views; they are the same wrong views. There are also the self-view, the annihilationist view, and the emptiness view (believing that everything is empty). These three views are not right views; they are also the same wrong views. There are also the existence view (clinging to the idea of existence), the non-existence view (clinging to the idea of non-existence), and the emptiness view. These three views are not right views; they are also the same wrong views. There are also four views: the Buddha-view (clinging to the idea of the Buddha), the Dharma-view (clinging to the idea of the Dharma), the Sangha-view (clinging to the idea of the Sangha), and the emptiness view. These are called right views, but these four views are not emptiness views. Good man! If someone clings to these views, they cannot be called right views. If one does not cling to these views, then it is called right view. Why? Because right view is seeing a state without distinctions, equal and non-dual. 「What is called equal view? If one thinks that the Dharma of ordinary beings is inferior and the Dharma of learners is superior, this is not equal view. If one thinks that the Dharma of ordinary beings is flawed and the Dharma of learners is flawless; that the Dharma of ordinary beings requires food and the Dharma of Pratyekabuddhas (Solitary Buddhas) does not require food; that the Dharma of ordinary beings is defiled and the Dharma of Bodhisattvas is pure; that ordinary beings are conditioned and the Buddha is unconditioned, such views are not equal views. If one can observe that the Dharma of ordinary beings and even the Dharma of the Buddha are without difference, this is called equal view. If one can see that the Dharma of ordinary beings is empty, and even the Dharma of the Buddha is empty, this is called right view. Observing that the Dharma of ordinary beings arises from conditions, and the Dharma of Pratyekabuddhas also arises from conditions, this is called right view. If one observes that the Dharma of ordinary beings is tranquil, and the Dharma of Bodhisattvas is also tranquil, this is called right view. If one observes that the Dharma of ordinary beings is incomplete, and even the Dharma of the Buddha is incomplete, this is called right view. If one observes that there is no difference between self and non-self, a view without difference, this is called right view. If one sees in this way, then one will not see superior, middle, or inferior dharmas, and one will have no perception or observation of all dharmas. This is called right view. Right view is called having no view; having no view is right view. If one sees in this way, that person will not even see one dharma, the appearance of one dharma, or the light of one dharma. Good man! If one sees in this way, this is the right view of the Buddha's Dharma.」 When the Buddha spoke this Dharma, five hundred monks attained the fruit of Arhatship. 「Good man! What is right enlightenment? Right enlightenment is being free from all enlightenment. Enlightenment is called wisdom and skillful means. Observing the Dharma and understanding the Dharma, this is called

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正覺。觀察諸法何者是垢？何者是凈？如是觀已，都不覺知等與不等，離一切覺，是名正覺。

「云何正語？口所出言不自焦惱亦不焦他，不自污辱亦不污他，不自生慢不生他慢，不自誑惑不誑惑他，是名正語。複次正語，凡有所說，說一切法皆悉平等，善能分別有為之相，是名正語。複次正語，說一切法空無相愿，無生無滅無出無沒，是名正語。複次正語，說有為苦無常無我、涅槃寂靜，是名正語。若有眾生說言眾生，一切無有壽命士夫，一切諸法從因緣生、從因緣滅，猶如子果，是名正語。凈正語者即是佛語，是名凈正語行。

「云何正業？正業者，若業雖能壞一切業，亦不名業。若業能作寂靜之因，不垢不凈，能壞煩惱不令增長，是名正業。知業如是猶作善業，亦觀諸業皆悉空寂，無有堅實是苦無樂，是名正業。

「云何正命？正命者，若命不妨自身他身，不增一切諸惡煩惱，非惡業活，是名正命。菩薩摩訶薩于諸眾生凈于正命，以是正命愿向菩提，是名正命，如是正命能利自他。

「正精進者，勤作方便求諸善法，欲心不息無有厭悔，是名精進。推求諸法平等之性，亦不觀法等與不等，不作非不作，了知于如法性實性，名正精進。宣說正法令諸眾生離邪精進，亦知眾生所修行行，是

名正精進。

「云何正念？若念施、戒、忍辱、精進、禪定、智慧、四無量心，是名正念。復有正念，攝諸煩惱不令妄起，不近一切惡魔諸業，不墮惡道不起噁心，常修一切正善之法，遠離一切邪惡之法，是名正念。菩薩住是正念之中，獲得正聚沙門正果，是名正念。

「云何正定？修行聖行，知苦離集證滅修道，是名正定。復有正定，觀一切法皆悉平等。若觀我凈一切亦凈，若觀我空一切亦空，雖作是觀不入正位，是名菩薩之正定也。菩薩摩訶薩住是定中，於一念頃得一切智，是名正定。」說是法時，萬六千天與人發阿耨多羅三藐三菩提心。

「善男子！云何菩薩凈神通行？善男子！天眼五種：悉能睹見十方世界，及見十方世界諸佛，亦見眾生出生退沒，所見十方無有掛礙，勝於一切聲聞、緣覺及諸天人。菩薩具足如是五事，則能了了見一切法，是名菩薩凈天眼行。

「菩薩摩訶薩得天耳通，聞五種聲：人聲、非人聲、地獄聲、十方諸佛說法之聲、一切眾生語言音聲，是名菩薩凈天耳行。

「云何菩薩凈他心智行？知他心智亦有五種：悉知一切人天之心、地獄餓鬼畜生等心、知過去心、知未來心、知現在心，是名菩薩凈他心智行。復有他心智，知是眾生是正定聚、是邪定聚、是不定

【現代漢語翻譯】 現代漢語譯本 什麼是正精進？ 『什麼是正念？如果憶念佈施、持戒、忍辱、精進、禪定、智慧、四無量心，這稱為正念。還有一種正念，能攝持一切煩惱不讓它們妄動，不接近一切惡魔的種種行為，不墮入惡道不起噁心，常常修習一切正善的法，遠離一切邪惡的法，這稱為正念。菩薩安住于這種正念之中，獲得正聚沙門的正確果位，這稱為正念。 『什麼是正定？修行聖道，了知苦、斷除集、證得滅、修習道，這稱為正定。還有一種正定，觀察一切法都平等無二。如果觀察我清凈，一切也清凈；如果觀察我空，一切也空，雖然這樣觀察，但不執著于正位，這稱為菩薩的正定。菩薩摩訶薩安住于這種禪定中，在一念之間就能獲得一切智慧，這稱為正定。』當佛陀宣說此法時，一萬六千天人和人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 『善男子！什麼是菩薩清凈的神通行？善男子！天眼有五種：能夠看見十方世界，也看見十方世界的諸佛，也看見眾生的出生和死亡，所見十方沒有障礙，勝過一切聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）以及諸天人。菩薩具足這五種能力，就能明瞭地看見一切法，這稱為菩薩清凈的天眼行。 『菩薩摩訶薩獲得天耳通，能聽到五種聲音：人聲、非人聲、地獄聲、十方諸佛說法的聲音、一切眾生的語言聲音，這稱為菩薩清凈的天耳行。 『什麼是菩薩清凈的他心智行？知曉他人心智也有五種：完全知曉一切人天的心、地獄餓鬼畜生等的心、知曉過去的心、知曉未來的心、知曉現在的心，這稱為菩薩清凈的他心智行。還有一種他心智，知曉這個眾生是正定聚（必定證悟者）、是邪定聚（必定墮落者）、是不定聚（不確定者）

【English Translation】 English version What is Right Diligence? 'What is Right Mindfulness? If one is mindful of giving, morality, patience, diligence, meditation, wisdom, and the four immeasurable minds, this is called Right Mindfulness. There is also Right Mindfulness that restrains all afflictions from arising falsely, does not approach all evil demonic deeds, does not fall into evil paths, does not give rise to evil thoughts, constantly cultivates all right and good dharmas, and stays away from all evil dharmas. This is called Right Mindfulness. A Bodhisattva abiding in this Right Mindfulness attains the right fruition of a Sramana (one who strives for enlightenment) in the right group. This is called Right Mindfulness.' 'What is Right Concentration? Practicing the holy path, knowing suffering, abandoning the cause of suffering, realizing the cessation of suffering, and cultivating the path, this is called Right Concentration. There is also Right Concentration that observes all dharmas as equal. If one observes that 'I' am pure, then all is pure; if one observes that 'I' am empty, then all is empty. Although one observes in this way, one does not enter into a fixed position. This is the Right Concentration of a Bodhisattva. A Bodhisattva Mahasattva (great Bodhisattva) abiding in this concentration, in a single moment, attains all wisdom. This is called Right Concentration.' When the Buddha spoke this Dharma, sixteen thousand gods and humans generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). 'Good man! What is the Bodhisattva's pure divine power of passage? Good man! There are five kinds of divine eyes: they can see all the ten directions of the world, and see the Buddhas of the ten directions, and also see the birth and death of sentient beings. What is seen in the ten directions is without obstruction, surpassing all Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and all gods and humans. A Bodhisattva who possesses these five abilities can clearly see all dharmas. This is called the Bodhisattva's pure divine eye passage.' 'A Bodhisattva Mahasattva who has attained the divine ear power can hear five kinds of sounds: the sounds of humans, the sounds of non-humans, the sounds of hell, the sounds of the Buddhas of the ten directions teaching the Dharma, and the sounds of the languages of all sentient beings. This is called the Bodhisattva's pure divine ear passage.' 'What is the Bodhisattva's pure knowledge of others' minds? The knowledge of others' minds also has five aspects: completely knowing the minds of all humans and gods, the minds of those in hell, hungry ghosts, and animals, knowing past minds, knowing future minds, and knowing present minds. This is called the Bodhisattva's pure knowledge of others' minds. There is also the knowledge of others' minds that knows whether a sentient being is in the group of those who are certain to attain enlightenment (Niyata), the group of those who are certain to fall (Aniyata), or the group of those who are uncertain (Aniyata).'

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聚，知是眾生有貪瞋癡，既了知已隨應說法，眾生聞已得壞煩惱，是名菩薩凈他心智行。

「云何菩薩凈宿命智行？了知是身從貪恚癡因緣而生，了知是身從施戒忍精進定慧慈悲喜捨因緣而生，了知是身具足不具足，了知是身因無明愛及四倒生，了知是身施因緣故具足財物及以眷屬，如是等智，是名菩薩凈宿命智行。

「云何菩薩凈神通行？神通行者亦有五種：一者、示色；二者、解種種語而為說法；三者、善能了知心意識等；四者、能覺諸法說一切法，是名菩薩凈神通行。

「善男子！如是五通為漏盡故，菩薩修習而不盡漏，為欲了知一切諸漏。何以故？調眾生故。善男子！譬如一城縱廣一由旬，多有諸門，路險黑闇甚可怖畏，有入城者多受安樂。復有一人，唯有一子愛念甚重，遙聞彼城如是快樂，即便舍子欲往入城。是人方便得過險道，到彼城門一足已入，未舉一足，即念其子。尋作是念：『我唯一子，來時云何竟不與俱，誰能養護令離眾苦？』即舍樂城還向子所。善男子！菩薩摩訶薩亦復如是，為憐愍故修習五通，既修習已，垂得盡漏而不取證。何以故？愍眾生故舍漏盡通，乃至行於凡夫地中。善男子！城者喻于大般涅槃，多諸門者喻於八萬諸三昧門，路險難者喻諸魔業，到城門者喻於五通

【現代漢語翻譯】 現代漢語譯本：菩薩觀察到眾生有貪婪、嗔恨、愚癡，瞭解這些之後，就根據情況為他們說法，眾生聽聞后就能破除煩惱，這稱為菩薩清凈他心智的修行。 現代漢語譯本：『什麼是菩薩清凈宿命智的修行？』菩薩了知這個身體是從貪、嗔、癡的因緣而生，也了知這個身體是從佈施、持戒、忍辱、精進、禪定、智慧、慈悲、喜舍的因緣而生；了知這個身體的具足與不具足，了知這個身體因無明、愛以及四種顛倒而生；了知這個身體因佈施的因緣而具足財富和眷屬。像這樣的智慧，稱為菩薩清凈宿命智的修行。 現代漢語譯本：『什麼是菩薩清凈神通的修行？』神通也有五種：第一，示現各種形色；第二，理解各種語言並用以說法；第三，善於了知心、意識等；第四，能夠覺悟諸法並宣說一切法，這稱為菩薩清凈神通的修行。 現代漢語譯本：『善男子！』菩薩爲了斷盡煩惱而修習這五種神通，但並不因此斷盡煩惱，而是爲了瞭解一切煩惱。為什麼呢？爲了調伏眾生。『善男子！』譬如有一座城，縱橫一由旬（古印度長度單位），有很多門，道路險峻黑暗，非常可怕，但進入城中的人卻能享受安樂。又有一個人，只有一個兒子，非常愛他，遠遠聽到那座城如此快樂，就捨棄兒子想要進入城中。這個人設法通過了險道，到達城門，一隻腳已經踏入，另一隻腳還沒抬起，就想起了他的兒子。他立刻想到：『我只有一個兒子，來的時候怎麼沒帶他一起，誰能養護他，讓他遠離痛苦呢？』於是就捨棄了快樂的城，回到兒子身邊。『善男子！』菩薩摩訶薩也是這樣，爲了憐憫眾生而修習五種神通，修習之後，即將斷盡煩惱卻不證悟。為什麼呢？因為憐憫眾生，所以捨棄斷盡煩惱的神通，甚至行於凡夫的境界中。『善男子！』城比喻大般涅槃（佛教最高境界），多門比喻八萬種三昧（禪定）之門，道路險難比喻各種魔業，到達城門比喻五種神通。

【English Translation】 English version: Observing that sentient beings have greed, hatred, and delusion, and understanding this, the Bodhisattva teaches them accordingly. Upon hearing this, sentient beings can destroy their afflictions. This is called the Bodhisattva's practice of purifying the minds of others. English version: 'What is the Bodhisattva's practice of purifying the knowledge of past lives?' The Bodhisattva understands that this body arises from the causes and conditions of greed, hatred, and delusion. They also understand that this body arises from the causes and conditions of giving, keeping precepts, patience, diligence, meditation, wisdom, loving-kindness, compassion, joy, and equanimity. They understand the completeness and incompleteness of this body. They understand that this body arises from ignorance, craving, and the four inversions. They understand that this body is endowed with wealth and retinue due to the cause and condition of giving. Such wisdom is called the Bodhisattva's practice of purifying the knowledge of past lives. English version: 'What is the Bodhisattva's practice of purifying supernatural powers?' Supernatural powers are also of five kinds: first, demonstrating various forms; second, understanding various languages and using them to teach; third, being skilled in understanding mind, consciousness, etc.; fourth, being able to awaken to all dharmas and proclaim all dharmas. This is called the Bodhisattva's practice of purifying supernatural powers. English version: 'Good man! The Bodhisattva cultivates these five supernatural powers for the sake of ending outflows, but does not end the outflows, in order to understand all outflows. Why? To tame sentient beings. 'Good man!' For example, there is a city, one yojana (an ancient Indian unit of distance) in length and width, with many gates. The roads are dangerous, dark, and very frightening, but those who enter the city can enjoy happiness. There is also a person who has only one son, whom he loves very much. Hearing from afar that the city is so happy, he abandons his son and wants to enter the city. This person manages to pass through the dangerous path and reaches the city gate. One foot is already inside, but the other foot has not yet been lifted, and he remembers his son. He immediately thinks: 'I have only one son. How could I not bring him with me? Who can care for him and keep him away from suffering?' So he abandons the happy city and returns to his son. 'Good man!' The Bodhisattva Mahasattva is also like this. For the sake of compassion for sentient beings, they cultivate the five supernatural powers. Having cultivated them, they are about to end the outflows but do not attain enlightenment. Why? Because of compassion for sentient beings, they abandon the supernatural power of ending outflows, and even walk in the realm of ordinary beings. 'Good man!' The city is a metaphor for Great Nirvana (the highest state in Buddhism), the many gates are a metaphor for the eighty-four thousand doors of samadhi (meditative absorption), the dangerous roads are a metaphor for the works of demons, and reaching the city gate is a metaphor for the five supernatural powers.

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，一足入者喻于智慧，一足未入者喻于菩薩未證解脫。言一子者喻於五道一切眾生，顧念子者喻大悲心。還子所者喻調眾生，能得解脫而不證者即是方便。善男子！菩薩摩訶薩，大慈大悲不可思議！」

寶髻菩薩白佛言：「世尊！如佛所說大慈大悲不可思議。實如聖教，不但慈悲不可思議，善方便力亦不可思議。菩薩了了自知當得阿耨多羅三藐三菩提而不證之，為眾生故行於生死，不為生死之所污染。世尊！菩薩摩訶薩具何等法，在生死中心不厭悔？」

「善男子！菩薩摩訶薩具二十一法，在生死中而不生悔：一者、所修善法共大慈行；二者、所修慈心共大悲行；三者、所修大悲共調眾生行；四者、調伏眾生共精進行；五者、所修精進共善心行；六者、所修善心共方便行；七者、所修方便與慧共行；八者、所修習慧共禪定行；九者、所修四禪共神通行；十者、所修神通與智共行；十一者、所修習智與欲共行；十二者、所修習欲與念共行；十三者、所修習念共菩提心行；十四者、所修菩提共四攝行；十五者、所修四攝與戒共行；十六者、所修戒禁共多聞行；十七者、所修多聞共如法住行；十八者、如法共住陀羅尼行；十九者、陀羅尼共無礙智行；二十者、無礙智共功德莊嚴行；二十一者、功德莊嚴共智慧莊

【現代漢語翻譯】 現代漢語譯本：一隻腳踏入（水中）比喻智慧，一隻腳未踏入（水中）比喻菩薩尚未證得解脫。說一個兒子比喻五道（天道、人道、畜生道、餓鬼道、地獄道）一切眾生，顧念兒子比喻大悲心。帶回兒子所在之處比喻調伏眾生，能夠獲得解脫卻不證得解脫，這就是方便（善巧的方法）。善男子！菩薩摩訶薩（偉大的菩薩），大慈大悲是不可思議的！ 寶髻菩薩（菩薩名）對佛說：『世尊！如佛所說大慈大悲不可思議。確實如聖教所說，不僅慈悲不可思議，善巧方便的力量也同樣不可思議。菩薩清楚地知道自己應當證得阿耨多羅三藐三菩提（無上正等正覺），卻不證得，爲了眾生的緣故在生死中修行，不被生死所污染。世尊！菩薩摩訶薩具足什麼樣的法，在生死中心不厭倦後悔？』 『善男子！菩薩摩訶薩具足二十一種法，在生死中不會產生後悔：第一，所修的善法與大慈心同行；第二，所修的慈心與大悲心同行；第三，所修的大悲心與調伏眾生同行；第四，調伏眾生與精進行同行；第五，所修的精進與善心同行；第六，所修的善心與方便同行；第七，所修的方便與智慧同行；第八，所修的智慧與禪定同行；第九，所修的四禪（色界四種禪定）與神通同行；第十，所修的神通與智慧同行；第十一，所修的智慧與欲（希求）同行；第十二，所修的欲與念同行；第十三，所修的念與菩提心同行；第十四，所修的菩提心與四攝法（佈施、愛語、利行、同事）同行；第十五，所修的四攝法與戒律同行；第十六，所修的戒律與多聞（廣學佛法）同行；第十七，所修的多聞與如法住（依佛法而住）同行；第十八，如法住與陀羅尼（總持）同行；第十九，陀羅尼與無礙智同行；第二十，無礙智與功德莊嚴同行；第二十一，功德莊嚴與智慧莊嚴同行。』

【English Translation】 English version: One foot stepping in (the water) is a metaphor for wisdom, and one foot not stepping in (the water) is a metaphor for a Bodhisattva who has not yet attained liberation. Saying 'one son' is a metaphor for all sentient beings in the five realms (gods, humans, animals, hungry ghosts, and hell beings), and caring for the son is a metaphor for great compassion. Bringing the son back to where he belongs is a metaphor for taming sentient beings. Being able to attain liberation but not attaining it is expediency (skillful means). Good man! The Bodhisattva Mahasattva (great Bodhisattva), their great compassion is inconceivable! Bodhisattva Baoji (name of a Bodhisattva) said to the Buddha: 'World Honored One! As the Buddha said, great compassion is inconceivable. It is indeed as the holy teachings say, not only is compassion inconceivable, but the power of skillful means is also inconceivable. A Bodhisattva clearly knows that they should attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), but they do not attain it. For the sake of sentient beings, they practice in samsara (the cycle of birth and death), and are not defiled by samsara. World Honored One! What kind of dharmas (teachings) does a Bodhisattva Mahasattva possess, that they do not feel weary or regretful in the midst of samsara?' 'Good man! A Bodhisattva Mahasattva possesses twenty-one dharmas, and will not generate regret in samsara: First, the good dharmas they cultivate are in harmony with great compassion; second, the compassion they cultivate is in harmony with great pity; third, the great pity they cultivate is in harmony with taming sentient beings; fourth, taming sentient beings is in harmony with diligent practice; fifth, the diligent practice they cultivate is in harmony with good intention; sixth, the good intention they cultivate is in harmony with skillful means; seventh, the skillful means they cultivate is in harmony with wisdom; eighth, the wisdom they cultivate is in harmony with samadhi (meditative concentration); ninth, the four dhyanas (four meditative states in the realm of form) they cultivate are in harmony with supernormal powers; tenth, the supernormal powers they cultivate are in harmony with wisdom; eleventh, the wisdom they cultivate is in harmony with desire (aspiration); twelfth, the desire they cultivate is in harmony with mindfulness; thirteenth, the mindfulness they cultivate is in harmony with the Bodhi mind; fourteenth, the Bodhi mind they cultivate is in harmony with the four means of attraction (giving, kind speech, beneficial action, and cooperation); fifteenth, the four means of attraction they cultivate are in harmony with precepts; sixteenth, the precepts they cultivate are in harmony with extensive learning (of the Dharma); seventeenth, the extensive learning they cultivate is in harmony with abiding in accordance with the Dharma; eighteenth, abiding in accordance with the Dharma is in harmony with dharani (total retention); nineteenth, dharani is in harmony with unobstructed wisdom; twentieth, unobstructed wisdom is in harmony with the adornment of merit; twenty-first, the adornment of merit is in harmony with the adornment of wisdom.'

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嚴行。是名菩薩二十一法，在生死中不生厭悔。」

寶髻菩薩白佛言：「世尊！云何菩薩莊嚴自身，亦令眾生得大利益？」

佛言：「善男子！菩薩摩訶薩若具多聞則名莊嚴，為他演說名大利益。複次，得大總持名為莊嚴，為他演說名大利益。複次，無有放逸名為莊嚴，調伏眾生名大利益。複次，三十二相名為莊嚴，具大智慧名大利益。複次，口言柔軟名為莊嚴，說如說行名大利益。複次，能一切施名為莊嚴，不求果報名大利益。善男子！是名菩薩莊嚴自身，亦令眾生得大利益。

「善男子！過去無量阿僧祇劫，劫名樂喜，彼中有佛，號一切眾生樂念如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其佛世界名曰天觀。善男子！何故彼劫名曰樂喜？彼大劫中具有六萬諸佛出世。彼劫之初，首陀婆天唱如是言：『是劫當有六萬佛出。』眾生聞已心皆樂喜，是故彼劫名曰樂喜。

「善男子！其佛世界莊嚴微妙無有限量，快樂好妙如天無別，是故世界名曰天觀。其土皆悉栴檀為地，一切無有土沙塵霧，其香遍薰無量佛土。其地周遍出諸蓮華，一一諸華有大光明遍照其土。其土眾生悉得神通足不蹈地，乃至無有一人處胎皆悉化生，一切不聞女人之名，亦無受苦三惡

【現代漢語翻譯】 現代漢語譯本：嚴謹地修行。這被稱為菩薩的二十一種修行方法，在生死輪迴中不會產生厭倦和後悔。

寶髻菩薩（Ratnakuta Bodhisattva）對佛說：『世尊！菩薩如何莊嚴自身，也能使眾生獲得大利益呢？』

佛說：『善男子！菩薩摩訶薩如果具備廣博的知識，就稱為莊嚴；為他人演說佛法，就稱為大利益。其次，獲得大總持（Dharani，總攝憶持一切法而不忘失的智慧）稱為莊嚴；為他人演說佛法，就稱為大利益。其次，沒有放逸稱為莊嚴；調伏眾生稱為大利益。其次，具備三十二相（佛的三十二種殊勝的身體特徵）稱為莊嚴；具備大智慧稱為大利益。其次，言語柔和稱為莊嚴；說與做一致稱為大利益。其次，能夠一切佈施稱為莊嚴；不求回報稱為大利益。善男子！這稱為菩薩莊嚴自身，也能使眾生獲得大利益。』

『善男子！在過去無量阿僧祇劫（Asankhyeya kalpa，極長的時間單位）之前，有一個劫名為樂喜（Ananda），其中有一尊佛，號為一切眾生樂念如來（Sarvasattvapriyadarshana Tathagata）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）、明行足（Vidyacharana-sampanna，明行圓滿）、善逝（Sugata，善於逝世）、世間解（Lokavid，瞭解世間）、無上士（Anuttara，無上）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者）。他的佛世界名為天觀（Divyadarshana）。善男子！為什麼那個劫名為樂喜呢？因為那個大劫中有六萬尊佛出世。在那個劫的開始，首陀婆天（Shuddhavasa，凈居天）唱道：『這個劫將有六萬尊佛出世。』眾生聽到后都心生歡喜，所以那個劫名為樂喜。』

『善男子！那個佛的世界莊嚴微妙，沒有污穢，快樂美好如同天界一般，所以那個世界名為天觀。那裡的土地都是用栴檀（Chandana，一種香木）鋪成的，沒有任何泥土、沙塵和霧霾，它的香氣遍佈無量佛土。地面上到處都長滿了蓮花，每一朵蓮花都有巨大的光明照耀著整個國土。那裡的眾生都獲得了神通，腳不踩地，甚至沒有一個人是胎生，全部都是化生，一切都聽不到女人的名字，也沒有遭受痛苦的三惡道（地獄、餓鬼、畜生）的苦難。』

【English Translation】 English version: 'Practicing diligently. This is called the twenty-one practices of a Bodhisattva, and in the cycle of birth and death, they do not generate weariness or regret.'

Bodhisattva Ratnakuta said to the Buddha, 'World Honored One! How does a Bodhisattva adorn themselves and also enable sentient beings to obtain great benefit?'

The Buddha said, 'Good man! If a Bodhisattva Mahasattva possesses extensive learning, it is called adornment; to expound the Dharma for others is called great benefit. Furthermore, obtaining great Dharani (the wisdom of encompassing and remembering all dharmas without forgetting) is called adornment; to expound the Dharma for others is called great benefit. Furthermore, being without negligence is called adornment; taming sentient beings is called great benefit. Furthermore, possessing the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) is called adornment; possessing great wisdom is called great benefit. Furthermore, having gentle speech is called adornment; speaking and acting in accordance with what is said is called great benefit. Furthermore, being able to give all things is called adornment; not seeking reward is called great benefit. Good man! This is called a Bodhisattva adorning themselves and also enabling sentient beings to obtain great benefit.'

'Good man! In the past, immeasurable Asankhyeya kalpas (an extremely long unit of time) ago, there was a kalpa named Ananda (Joy), in which there was a Buddha named Sarvasattvapriyadarshana Tathagata (The Tathagata Who is Loved and Seen by All Beings), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). His Buddha world was named Divyadarshana (Divine Vision). Good man! Why was that kalpa named Ananda? Because in that great kalpa, sixty thousand Buddhas appeared in the world. At the beginning of that kalpa, the Shuddhavasa (Pure Abode) gods proclaimed, 'In this kalpa, sixty thousand Buddhas will appear.' Upon hearing this, all sentient beings were filled with joy, therefore that kalpa was named Ananda.'

'Good man! That Buddha's world was adorned and exquisite, without defilement, joyful and wonderful like the heavens, therefore that world was named Divyadarshana. The land there was entirely paved with Chandana (sandalwood), without any soil, sand, dust, or fog, and its fragrance permeated immeasurable Buddha lands. Everywhere on the ground, lotuses grew, and each lotus had great light illuminating the entire land. The sentient beings there all obtained supernatural powers, their feet did not touch the ground, and not even one was born from a womb, all were born through transformation. They never heard the name of woman, nor did they suffer the pains of the three evil realms (hell, hungry ghosts, and animals).'

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道名。一切眾生禪喜為食，其土無有三乘之名。一切皆以真金、瓔珞、天冠、寶飾而自莊嚴。雖無剃髮染衣袈裟，而亦得名出家之人。何以故？於一切物舍無貪故。彼土如來色如梵天，現梵天身，為諸菩薩演說法要。若他世界有諸菩薩，見彼佛已受大歡喜。

「善男子！彼佛若欲宣說法化，升大法座在大眾上七多羅樹，常略說法。何以故？一切眾生根猛利故。如來所說唯是一句，而諸眾生解百千句。如來常說四凈之法。何等為四？一者、波羅蜜凈；二者、助菩提凈；三者、神通凈；四者、調眾生凈。

「時有菩薩，名曰寶聚，白佛言：『世尊！云何菩薩莊嚴自身，亦令眾生得大利益？』彼佛答言：『善男子！菩薩若具無礙智者名為莊嚴，能作智明名大利益。』爾時，彼佛說是法時，六千菩薩得無生忍。

「時彼菩薩復白佛言：『世尊！云何菩薩莊嚴菩提樹？』佛言：『善男子！菩薩若能修不放逸，是名莊嚴菩提之樹。云何名為不放逸？不放逸者名如法住，如法住者如說而住。複次，不放逸者，名無量莊嚴、無量佈施、無量持戒、無量忍辱、無量精進、無量禪定、無量智慧、無量佛法、無量調伏、無量功德智慧莊嚴、供養無量諸佛世尊，具智慧故無量多聞，為增智慧故無量修奢摩他、毗婆舍那。成就

【現代漢語翻譯】 現代漢語譯本：此地名為道名（Dàomíng），一切眾生以禪悅為食，那裡沒有聲聞、緣覺、菩薩三乘之名。所有眾生都用真金、瓔珞、天冠、寶飾來莊嚴自己。雖然沒有剃髮、染衣、袈裟，但也稱為出家之人。為什麼呢？因為他們對一切事物都沒有貪戀。那裡的如來佛身色如梵天（Brahmā），顯現梵天之身，為諸菩薩演說佛法要義。如果其他世界的菩薩見到此佛，會生起極大的歡喜。 善男子！那裡的佛如果想要宣說佛法教化，就會升上大法座，在眾多菩薩之上，坐於七多羅樹（Tāla tree）之間，經常簡略地說法。為什麼呢？因為一切眾生的根性都非常猛利。如來所說即使只是一句話，眾生也能理解成百上千句。如來經常宣說四種清凈之法。是哪四種呢？第一是波羅蜜（Pāramitā，到彼岸）清凈；第二是助菩提（Bodhi，覺悟）清凈；第三是神通清凈；第四是調伏眾生清凈。 當時有一位菩薩，名叫寶聚（Bǎojù），向佛請教說：『世尊！菩薩如何莊嚴自身，也能使眾生得到大利益呢？』那佛回答說：『善男子！菩薩如果具備無礙的智慧，就稱為莊嚴，能夠產生智慧光明，就稱為大利益。』當時，那佛在宣說此法時，有六千位菩薩證得了無生法忍（Anutpattika-dharma-ksanti）。 當時，那位菩薩又向佛請教說：『世尊！菩薩如何莊嚴菩提樹（Bodhi tree）呢？』佛說：『善男子！菩薩如果能夠修習不放逸，就稱為莊嚴菩提之樹。什麼叫做不放逸呢？不放逸就是如法而住，如法而住就是按照佛法所說而住。再者，不放逸就是無量的莊嚴、無量的佈施、無量的持戒、無量的忍辱、無量的精進、無量的禪定、無量的智慧、無量的佛法、無量的調伏、無量的功德智慧莊嚴、供養無量諸佛世尊，因為具足智慧而無量多聞，爲了增長智慧而無量修習奢摩他（Śamatha，止）、毗婆舍那（Vipaśyanā，觀）。成就』

【English Translation】 English version: This place is named Daoming (道名), all sentient beings take joy in meditation as their food, and there are no names of the three vehicles of Śrāvaka, Pratyekabuddha, and Bodhisattva. All beings adorn themselves with pure gold, necklaces, heavenly crowns, and precious ornaments. Although they do not shave their heads, wear dyed robes, or the kāṣāya, they are still called those who have left home. Why is that? Because they have no attachment to anything. The Tathāgata there has a form like Brahmā, manifests the body of Brahmā, and expounds the Dharma to the Bodhisattvas. If Bodhisattvas from other worlds see this Buddha, they will experience great joy. Good man! If that Buddha wishes to proclaim and teach the Dharma, he ascends the great Dharma seat above the assembly, among the seven Tāla trees, and often speaks the Dharma briefly. Why is that? Because the faculties of all beings are very sharp. Even if the Tathāgata speaks only one sentence, beings can understand hundreds and thousands of sentences. The Tathāgata often speaks of the four pure Dharmas. What are the four? First is the purity of Pāramitā (波羅蜜, perfection); second is the purity of aiding Bodhi (菩提, enlightenment); third is the purity of supernatural powers; fourth is the purity of taming sentient beings. At that time, there was a Bodhisattva named Baoju (寶聚), who asked the Buddha, 'World Honored One! How does a Bodhisattva adorn himself and also enable sentient beings to receive great benefit?' That Buddha replied, 'Good man! If a Bodhisattva possesses unobstructed wisdom, it is called adornment, and the ability to produce the light of wisdom is called great benefit.' At that time, when that Buddha was expounding this Dharma, six thousand Bodhisattvas attained the Anutpattika-dharma-ksanti (無生法忍, the patience of non-origination). At that time, that Bodhisattva again asked the Buddha, 'World Honored One! How does a Bodhisattva adorn the Bodhi tree (菩提樹)?' The Buddha said, 'Good man! If a Bodhisattva can cultivate non-negligence, it is called adorning the Bodhi tree. What is called non-negligence? Non-negligence is to abide in accordance with the Dharma, and to abide in accordance with the Dharma is to abide as the Dharma says. Furthermore, non-negligence is immeasurable adornment, immeasurable giving, immeasurable upholding of precepts, immeasurable patience, immeasurable diligence, immeasurable meditation, immeasurable wisdom, immeasurable Buddha Dharma, immeasurable taming, immeasurable merit and wisdom adornment, offering to immeasurable Buddhas, World Honored Ones, because of possessing wisdom, immeasurable learning, and for the sake of increasing wisdom, immeasurable practice of Śamatha (奢摩他, calming) and Vipaśyanā (毗婆舍那, insight). Accomplishing'

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如是無量等法，名為莊嚴菩提之樹，亦能疾得阿耨多羅三藐三菩提。善男子！一切佐助菩提之法，以不放逸而為根本，具大莊嚴一切智慧，不失一切善法，遠離一切煩惱，攝取一切諸法。於一切法無有掛礙，調伏諸根護諸善法不令退失，知時非時，具足十力、四無所畏佛法頂法，名不放逸。』

「善男子！說是法時，萬二千菩薩得無生忍。爾時寶聚菩薩，即汝身是。善男子！汝今當知具不放逸菩薩摩訶薩，則能莊嚴菩提之樹。

「善男子！云何菩薩凈于調伏？善男子！眾生之行無量無邊不可思議，調伏亦爾，無量無邊不可思議，菩薩行亦無量無邊不可思議。菩薩摩訶薩一心至心，調伏眾生。

「善男子！有諸眾生聞說惠施則得調伏，或有眾生聞說持戒而得調伏，復有眾生聞說施戒而得調伏，復有眾生軟語調伏，復有眾生瞋語調伏，復有眾生具二種語而得調伏，復有眾生聞說身業而得調伏，復有眾生聞說捨身而得調伏，復有眾生勝能調伏，復有眾生強可調伏，復有眾生聞說呵責而得調伏，復有眾生施時調伏，復有眾生初時調伏。復有眾生見妙色已而得調伏，聲香味觸亦復如是。復有眾生常親近故而得調伏，復有眾生常遠住故而得調伏，復有眾生見佛調伏。

「或有眾生聞法調伏，或有眾生聞無

【現代漢語翻譯】 現代漢語譯本：像這樣無量無邊的法，被稱為莊嚴菩提之樹（指覺悟的象徵），也能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。善男子！一切輔助菩提（覺悟）的法，都以不放逸（精進）為根本，具備莊嚴一切智慧，不失去一切善法，遠離一切煩惱，攝取一切諸法。對於一切法沒有掛礙，調伏諸根，守護諸善法不令退失，知道何時該做，何時不該做，具足十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信），是佛法中頂級的法，這叫做不放逸。 善男子！當宣說此法時，有一萬二千菩薩證得了無生法忍（對法無生滅的領悟）。那時寶聚菩薩，就是你的前身。善男子！你現在應當知道，具備不放逸的菩薩摩訶薩（大菩薩），才能莊嚴菩提之樹。 善男子！菩薩如何清凈地調伏眾生呢？善男子！眾生的行為無量無邊不可思議，調伏的方法也是如此，無量無邊不可思議，菩薩的修行也是無量無邊不可思議。菩薩摩訶薩一心一意，至誠地調伏眾生。 善男子！有的眾生聽聞佈施就能被調伏，有的眾生聽聞持戒就能被調伏，有的眾生聽聞佈施和持戒就能被調伏，有的眾生用柔和的語言調伏，有的眾生用嚴厲的語言調伏，有的眾生用兩種語言調伏，有的眾生聽聞身業（身體的行為）就能被調伏，有的眾生聽聞捨身（犧牲自己）就能被調伏，有的眾生用殊勝的能力調伏，有的眾生用強大的力量調伏，有的眾生聽聞呵責就能被調伏，有的眾生在佈施時被調伏，有的眾生在開始時被調伏。有的眾生看到美好的顏色就被調伏，聽到聲音、聞到香味、嚐到味道、感受到觸覺也是如此。有的眾生因為經常親近而得到調伏，有的眾生因為經常遠離而得到調伏，有的眾生見到佛就被調伏。 有的眾生聽聞佛法就被調伏，有的眾生聽聞無常的道理就被調伏。

【English Translation】 English version: Such immeasurable dharmas are called the adornment of the Bodhi tree (symbol of enlightenment), and can also quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! All dharmas that assist Bodhi (enlightenment) are rooted in non-negligence (diligence), possessing the adornment of all wisdom, not losing any good dharmas, being far from all afflictions, and embracing all dharmas. There is no attachment to any dharma, subduing the senses, protecting all good dharmas from falling away, knowing when it is appropriate and when it is not, possessing the ten powers (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), which are the supreme dharmas of the Buddha, this is called non-negligence. Good man! When this dharma was spoken, twelve thousand Bodhisattvas attained the forbearance of non-origination (understanding of the non-arising and non-ceasing of dharmas). At that time, Bodhisattva Treasure Accumulation, that was your former self. Good man! You should now know that a Bodhisattva Mahasattva (great Bodhisattva) who possesses non-negligence can adorn the Bodhi tree. Good man! How does a Bodhisattva purify the subduing of beings? Good man! The actions of sentient beings are immeasurable, boundless, and inconceivable, and so are the methods of subduing them, immeasurable, boundless, and inconceivable. The practice of a Bodhisattva is also immeasurable, boundless, and inconceivable. A Bodhisattva Mahasattva subdues sentient beings with a single-minded and sincere heart. Good man! Some sentient beings are subdued by hearing about giving, some are subdued by hearing about upholding precepts, some are subdued by hearing about both giving and upholding precepts, some are subdued by gentle words, some are subdued by harsh words, some are subdued by both kinds of words, some are subdued by hearing about bodily actions, some are subdued by hearing about sacrificing oneself, some are subdued by superior abilities, some are subdued by strong power, some are subdued by hearing reproaches, some are subdued when giving, some are subdued at the beginning. Some sentient beings are subdued by seeing beautiful colors, and the same is true for sounds, smells, tastes, and touches. Some sentient beings are subdued by being close, some are subdued by being far away, and some are subdued by seeing the Buddha. Some sentient beings are subdued by hearing the Dharma, and some are subdued by hearing about impermanence.

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常法而得調伏，苦空無我亦復如是。或有眾生聞說施聲而得調伏，戒忍精進禪定智聲亦復如是。或有眾生聞說一切有為無常而得調伏，或有眾生聞贊人天而得調伏。或有眾生聞聲聞乘而得調伏，辟支佛乘、佛乘亦復如是。或以四攝而得調伏，或以三攝、二攝、一攝而得調伏，或復不以四攝之法而得調伏。或因內施而得調伏，外施內外施亦復如是。或聞宣說地獄中苦而得調伏，餓鬼、畜生、人天亦爾。或說純樂而得調伏，或聞純苦而得調伏，或聞苦樂而得調伏。或有睹見比丘形像而得調伏，比丘尼、優婆塞、優婆夷像而得調伏。或因種種作倡伎樂而得調伏。

「善男子！菩薩如是能知種種調伏眾生行，是名菩薩能行六波羅蜜，具足佐助菩提之法，具足神通調伏眾生。

「善男子！若有菩薩具足四法，則能調伏一切眾生：一者、心不悔厭；二者、不貪諸樂；三者、知時非時；四者、了知諸心。復有四法。何等為四？一者、正語；二者、愛語；三者、凈語；四者、如法語。復有四法：一者、于諸眾生心無掛礙；二者、悲心；三者、利益心；四者、自調諸根。復有四法：一者、凈于自心；二者、憐愍他心；三者、勤行精進；四者、遠離受樂。善男子！是故菩薩摩訶薩調伏之行，無量無邊不可思議。

「善男

【現代漢語翻譯】 現代漢語譯本：

通過恒常的修行可以調伏，苦、空、無我的道理也是如此。有的眾生聽聞佈施的聲音就能被調伏，持戒、忍辱、精進、禪定、智慧的聲音也是如此。有的眾生聽聞一切有為法都是無常的道理就能被調伏，有的眾生聽聞讚美人天福報就能被調伏。有的眾生聽聞聲聞乘的教法就能被調伏，辟支佛乘、佛乘的教法也是如此。有的通過四攝法（佈施、愛語、利行、同事）就能被調伏，有的通過三攝、二攝、一攝就能被調伏，有的不通過四攝法也能被調伏。有的因為內施（對自己的佈施）就能被調伏，外施（對別人的佈施）、內外施（對內外都佈施）也是如此。有的聽聞宣說地獄中的痛苦就能被調伏，餓鬼、畜生、人天的情況也是如此。有的宣說純粹的快樂就能被調伏，有的聽聞純粹的痛苦就能被調伏，有的聽聞苦樂交織就能被調伏。有的看到比丘的形象就能被調伏，比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）的形象也能被調伏。有的因為各種歌舞伎樂的表演就能被調伏。

『善男子！菩薩能夠像這樣知道種種調伏眾生的方法，這叫做菩薩能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足輔助菩提（覺悟）的方法，具足神通來調伏眾生。

『善男子！如果菩薩具足四種法，就能調伏一切眾生：第一，內心不後悔厭倦；第二，不貪戀各種享樂；第三，知道何時該做，何時不該做；第四，瞭解眾生的心。還有四種法。是哪四種？第一，說正直的話；第二，說愛語；第三，說清凈的話；第四，說符合佛法的話。還有四種法：第一，對於眾生的心沒有障礙；第二，有悲憫心；第三，有利益眾生的心；第四，自己調伏自己的諸根（眼、耳、鼻、舌、身、意）。還有四種法：第一，清凈自己的心；第二，憐憫他人的心；第三，勤奮修行精進；第四，遠離享受快樂。善男子！因此，菩薩摩訶薩（大菩薩）調伏眾生的行為，是無量無邊不可思議的。

『善男子！』 English version:

Through constant practice, one can be tamed; the principles of suffering, emptiness, and no-self are also like this. Some beings are tamed by hearing the sound of giving, and so it is with the sounds of morality, patience, diligence, meditation, and wisdom. Some beings are tamed by hearing that all conditioned things are impermanent, and some are tamed by hearing praise of the heavens and humans. Some beings are tamed by hearing the teachings of the Śrāvakayāna (Vehicle of Hearers), and so it is with the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) and the Buddhayāna (Buddha Vehicle). Some are tamed by the Four Means of Attraction (giving, kind speech, beneficial action, and consistency), some by three, two, or one of these means, and some are tamed without using the Four Means. Some are tamed by internal giving (giving to oneself), and so it is with external giving (giving to others) and both internal and external giving. Some are tamed by hearing the suffering in hell, and so it is with the realms of hungry ghosts, animals, humans, and heavens. Some are tamed by hearing about pure happiness, some by hearing about pure suffering, and some by hearing about the mixture of suffering and happiness. Some are tamed by seeing the image of a Bhikṣu (monk), and so it is with the images of Bhikṣuṇīs (nuns), Upāsakas (male lay practitioners), and Upāsikās (female lay practitioners). Some are tamed by various performances of music and dance.

『Good man! A Bodhisattva who knows these various ways of taming beings is called a Bodhisattva who practices the Six Pāramitās (perfections of giving, morality, patience, diligence, meditation, and wisdom), possesses the means to aid Bodhi (enlightenment), and possesses supernatural powers to tame beings.

『Good man! If a Bodhisattva possesses four qualities, he can tame all beings: first, his mind does not regret or weary; second, he does not crave pleasures; third, he knows what is the right time and what is not; fourth, he understands the minds of beings. There are also four other qualities. What are these four? First, speaking truthfully; second, speaking kindly; third, speaking purely; fourth, speaking in accordance with the Dharma. There are also four other qualities: first, having no obstruction in his mind towards beings; second, having compassion; third, having the intention to benefit others; fourth, taming his own senses (eyes, ears, nose, tongue, body, and mind). There are also four other qualities: first, purifying his own mind; second, having compassion for the minds of others; third, diligently practicing; fourth, abstaining from enjoying pleasures. Good man! Therefore, the actions of a Bodhisattva Mahāsattva (great Bodhisattva) in taming beings are immeasurable, boundless, and inconceivable.

『Good man!』

【English Translation】 Through constant practice, one can be tamed; the principles of suffering, emptiness, and no-self are also like this. Some beings are tamed by hearing the sound of giving, and so it is with the sounds of morality, patience, diligence, meditation, and wisdom. Some beings are tamed by hearing that all conditioned things are impermanent, and some are tamed by hearing praise of the heavens and humans. Some beings are tamed by hearing the teachings of the Śrāvakayāna (Vehicle of Hearers), and so it is with the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) and the Buddhayāna (Buddha Vehicle). Some are tamed by the Four Means of Attraction (giving, kind speech, beneficial action, and consistency), some by three, two, or one of these means, and some are tamed without using the Four Means. Some are tamed by internal giving (giving to oneself), and so it is with external giving (giving to others) and both internal and external giving. Some are tamed by hearing the suffering in hell, and so it is with the realms of hungry ghosts, animals, humans, and heavens. Some are tamed by hearing about pure happiness, some by hearing about pure suffering, and some by hearing about the mixture of suffering and happiness. Some are tamed by seeing the image of a Bhikṣu (monk), and so it is with the images of Bhikṣuṇīs (nuns), Upāsakas (male lay practitioners), and Upāsikās (female lay practitioners). Some are tamed by various performances of music and dance. 『Good man! A Bodhisattva who knows these various ways of taming beings is called a Bodhisattva who practices the Six Pāramitās (perfections of giving, morality, patience, diligence, meditation, and wisdom), possesses the means to aid Bodhi (enlightenment), and possesses supernatural powers to tame beings. 『Good man! If a Bodhisattva possesses four qualities, he can tame all beings: first, his mind does not regret or weary; second, he does not crave pleasures; third, he knows what is the right time and what is not; fourth, he understands the minds of beings. There are also four other qualities. What are these four? First, speaking truthfully; second, speaking kindly; third, speaking purely; fourth, speaking in accordance with the Dharma. There are also four other qualities: first, having no obstruction in his mind towards beings; second, having compassion; third, having the intention to benefit others; fourth, taming his own senses (eyes, ears, nose, tongue, body, and mind). There are also four other qualities: first, purifying his own mind; second, having compassion for the minds of others; third, diligently practicing; fourth, abstaining from enjoying pleasures. Good man! Therefore, the actions of a Bodhisattva Mahāsattva (great Bodhisattva) in taming beings are immeasurable, boundless, and inconceivable. 『Good man!』

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子！過去無量阿僧祇劫，有劫名愛，是中有佛，號廣光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名寂靜。彼佛具有九萬六千億聲聞眾，八萬四千諸菩薩眾，其土人民壽命十七萬二千歲。

「爾時，有一大王之子，名財功德，婆羅門種，顏貌端正眾生樂見。年十六時，自恃端正而生憍慢，初不向佛恭敬禮拜。爾時，如來即作是念：『如是王子，今將退失阿耨多羅三藐三菩提，善根不熟；若得善友，則得詣佛聞法受持。』爾時，如來即於八萬四千菩薩大眾之中行籌而言：『誰能調伏是婆羅門子？誰能於是八萬四千年中，經常往返是王子家若受眾苦？所謂罵打心不生悔。』八萬四千諸菩薩等，乃至無有一人取籌；第二、第三亦復如是。第三唱已，有一菩薩名凈精進，即從座起偏袒右肩，右膝著地合掌而言：『世尊！我今能詣彼王子家甘心受苦。』說是語時，三千大千世界為大震動。一切人天咸共同聲唱言：『善哉，善哉！大士！』

「時凈精進菩薩即便往彼王子門立。王子見之，惡言呰毀以土坌面，刀杖瓦石而加其身。菩薩爾時不瞋、不去、心不疲厭，經一千年受如是苦。過二萬歲，乃得至彼第二門下。八萬四千年七日未滿，方得至其第七門下。爾時，王子

【現代漢語翻譯】 子！在過去無量阿僧祇劫（asaṃkhya kalpa，無數大劫）之前，有一個劫名為愛，在這個劫中有一尊佛，號為廣光明如來（Vipulaprabha Tathāgata）、應供（Arhat，值得供養的人）、正遍知（Samyaksaṃbuddha，完全覺悟者）、明行足（Vidyācaraṇasaṃpanna，具有智慧和德行的人）、善逝（Sugata，善於解脫的人）、世間解（Lokavid，瞭解世間的人）、無上士（Anuttara，無上的人）、調御丈夫（Purisadamyasarathi，調御眾生的人）、天人師（Śāstādevamanuṣyāṇāṃ，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受尊敬的人），他的世界名為寂靜。那尊佛有九萬六千億聲聞眾（Śrāvaka，聽聞佛法而修行的人），八萬四千諸菩薩眾（Bodhisattva，追求覺悟的修行者），他們國土的人民壽命為十七萬二千歲。 當時，有一位大王的兒子，名叫財功德，是婆羅門種姓（Brāhmaṇa，印度教祭司階層），容貌端正，眾生都喜歡見到他。在他十六歲時，因為自恃容貌端正而生起驕慢之心，從不向佛恭敬禮拜。當時，如來就想：『這位王子，現在將要退失阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），善根尚未成熟；如果能得到善友，就能去佛那裡聽聞佛法並受持。』當時，如來就在八萬四千菩薩大眾之中行籌說：『誰能調伏這位婆羅門子？誰能在這八萬四千年裡，經常往返這位王子家，忍受各種痛苦？即使被辱罵毆打，心中也不生悔恨。』八萬四千位菩薩，甚至沒有一個人取籌；第二、第三次也是這樣。第三次說完后，有一位菩薩名叫凈精進，立即從座位上站起來，袒露右肩，右膝著地，合掌說道：『世尊！我現在能去那位王子家，甘心受苦。』當他說這句話時，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）為之大震動。一切人天都一同發出聲音說：『善哉，善哉！大士！』 當時，凈精進菩薩就前往那位王子的門前站立。王子見到他，就用惡語辱罵，用土塗抹他的臉，用刀杖瓦石擊打他的身體。菩薩當時不生氣、不離開、心中不疲倦厭煩，經過一千年承受這樣的痛苦。過了二萬年，才得以到達他的第二道門下。在八萬四千年還差七天時，才到達他的第七道門下。當時，王子

【English Translation】 Son! In the past, immeasurable asaṃkhya kalpas (asaṃkhya kalpa, countless great eons) ago, there was a kalpa named Love. In that kalpa, there was a Buddha named Vipulaprabha Tathāgata (Vipulaprabha Tathāgata, the Thus Come One of Great Light), Arhat (Arhat, worthy of offerings), Samyaksaṃbuddha (Samyaksaṃbuddha, the perfectly enlightened one), Vidyācaraṇasaṃpanna (Vidyācaraṇasaṃpanna, endowed with wisdom and conduct), Sugata (Sugata, the well-gone one), Lokavid (Lokavid, the knower of the world), Anuttara (Anuttara, the unsurpassed one), Purisadamyasarathi (Purisadamyasarathi, the tamer of men), Śāstādevamanuṣyāṇāṃ (Śāstādevamanuṣyāṇāṃ, the teacher of gods and humans), Buddha (Buddha, the awakened one), and Bhagavat (Bhagavat, the revered one). His world was named Tranquil. That Buddha had 96 billion Śrāvakas (Śrāvaka, disciples who hear and practice the Dharma), and 84,000 Bodhisattvas (Bodhisattva, beings who seek enlightenment). The lifespan of the people in that land was 172,000 years. At that time, there was a prince of a great king, named Wealth Merit, who was of the Brāhmaṇa (Brāhmaṇa, the priestly caste in Hinduism) lineage. He had a handsome appearance, and all beings were pleased to see him. When he was sixteen years old, he became arrogant because of his handsome appearance and never respectfully bowed to the Buddha. At that time, the Tathāgata thought: 'This prince is now going to regress from anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), and his roots of goodness are not yet mature. If he can find a good friend, he will be able to go to the Buddha to hear the Dharma and uphold it.' At that time, the Tathāgata, among the 84,000 Bodhisattvas, cast lots and said: 'Who can tame this Brāhmaṇa son? Who can, for these 84,000 years, frequently visit this prince's house and endure all kinds of suffering? Even if they are insulted and beaten, they will not feel regret in their hearts.' Among the 84,000 Bodhisattvas, not even one took a lot; the second and third times were the same. After the third time, a Bodhisattva named Pure Diligence immediately rose from his seat, bared his right shoulder, knelt on his right knee, and said with his palms together: 'World Honored One! I am now able to go to that prince's house and willingly endure suffering.' When he said these words, the trisāhasra-mahāsāhasra-lokadhātu (trisāhasra-mahāsāhasra-lokadhātu, a universe in Buddhist cosmology) shook greatly. All the gods and humans together exclaimed: 'Excellent, excellent! Great being!' At that time, the Bodhisattva Pure Diligence went and stood at the gate of that prince. When the prince saw him, he insulted him with harsh words, smeared his face with dirt, and struck his body with swords, sticks, tiles, and stones. The Bodhisattva at that time did not get angry, did not leave, and did not feel tired or weary in his heart. He endured such suffering for a thousand years. After 20,000 years, he was able to reach the second gate. When 84,000 years were seven days short, he was able to reach the seventh gate. At that time, the prince

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見是菩薩，便作是言：『道士今來何所求索？』即于菩薩生不思議心。『云何是人經爾所時，多受眾苦而心不厭？』第二、第三亦如是言：『道士今來欲何所求？』

「爾時，菩薩知彼王子心已調伏，即說偈言：

「『世間所有一切財，　　金銀琉璃及頗梨， 　　及四供養我不須，　　唯為法故來至此。 　　此世有佛名廣光，　　為眾生說無上法， 　　眾生聞已離煩惱，　　亦受無量甘露味。 　　諸佛世尊出於世，　　甚難於彼靈瑞華， 　　今此世出無上尊，　　汝乃放逸沈慾海。 　　一切眾生常闇行，　　無上如來施慧炬， 　　自恃財色生憍慢，　　而不往詣如來尊。 　　一切財寶眾生命，　　佛說是二悉無常， 　　眾生若聞是甘露，　　不詣佛者名放逸。 　　汝本往昔行菩提，　　請諸眾生許法味， 　　汝今猶屬諸煩惱，　　云何能調諸放逸？ 　　我今求汝共詣佛，　　破壞憍慢離煩惱， 　　勤修精進舍國事，　　令汝終時心不悔。』 　　是時王子聞是已，　　遠離憍慢即生信， 　　讚歎恭敬凈精進，　　懺悔先來所加苦。 　『我今舍離國土事，　　及以上妙五欲樂， 　　壞破憍慢至佛所，　　聽甘露法調眾生。』 　　八萬四千眾圍繞，　　持妙香華往供養， 　

【現代漢語翻譯】 現代漢語譯本 看見菩薩，他們便這樣說：『道士你現在來這裡尋求什麼？』他們立刻對菩薩生起了不可思議的想法，『為什麼這個人經歷了這麼長的時間，承受了這麼多痛苦而內心不厭倦呢？』 第二個和第三個王子也這樣說：『道士你現在來這裡想要尋求什麼？』 那時，菩薩知道那些王子的心已經調伏，就說了偈語： 『世間所有一切的財富，金銀、琉璃和頗梨（一種寶石），以及四種供養我都不需要，我只是爲了佛法才來到這裡。 這個世間有佛名為廣光（佛名），為眾生宣說無上的佛法，眾生聽聞后就能脫離煩惱，也能領受無量的甘露法味。 諸佛世尊出現在世間，比靈瑞之花還要稀有難得，現在這個世間出現了無上的尊者，你們卻放縱自己沉溺在慾望的海洋中。 一切眾生常常在黑暗中行走，無上的如來施予智慧的火炬，你們卻仗恃著財富和美色而生起驕慢，不去拜見如來尊者。 一切的財富珍寶和眾生的生命，佛說這兩者都是無常的，眾生如果聽聞了這甘露法味，卻不去拜見佛陀，就叫做放逸。 你們本來在過去世修行菩提道，邀請眾生品嚐佛法的滋味，你們現在仍然被煩惱所束縛，又怎麼能調伏那些放逸的人呢？ 我現在請求你們一起去拜見佛陀，破除驕慢，脫離煩惱，勤奮修行精進，捨棄世俗的國事，讓你們在臨終時內心沒有悔恨。』 當時，王子們聽了這些話后，就遠離了驕慢，立刻生起了信心，讚歎、恭敬、清凈精進，懺悔之前對菩薩所施加的痛苦。 『我們現在捨棄國土的事務，以及上等的五欲之樂，破除驕慢，前往佛陀所在之處，聽聞甘露佛法，調伏眾生。』 八萬四千人圍繞著他們，拿著美妙的香花前去供養。

【English Translation】 English version Seeing the Bodhisattva, they said, 'Ascetic, what do you seek now?' Immediately, they had inconceivable thoughts about the Bodhisattva, 'Why has this person endured so much suffering for so long without being weary?' The second and third princes also said, 'Ascetic, what do you seek now?' At that time, the Bodhisattva, knowing that the princes' minds were subdued, spoke in verse: 'All the wealth in the world, gold, silver, lapis lazuli, and crystal (a type of gemstone), and the four offerings, I do not need. I have come here only for the sake of the Dharma. In this world, there is a Buddha named Guangguang (Buddha's name), who speaks the supreme Dharma for all beings. Upon hearing it, beings can be free from afflictions and receive the immeasurable taste of nectar. The Buddhas, the World Honored Ones, appearing in the world are rarer than auspicious flowers. Now, the supreme one has appeared in this world, yet you indulge yourselves in the sea of desires. All beings constantly walk in darkness, but the supreme Tathagata bestows the torch of wisdom. You, however, rely on wealth and beauty to generate arrogance and do not go to see the Tathagata. All wealth and treasures, and the lives of beings, the Buddha says these two are impermanent. If beings hear this nectar-like Dharma but do not go to see the Buddha, they are called negligent. You originally practiced the Bodhi path in past lives, inviting beings to taste the flavor of the Dharma. Now you are still bound by afflictions, how can you subdue those who are negligent? I now ask you to go see the Buddha together, destroy arrogance, be free from afflictions, diligently cultivate diligence, abandon worldly affairs, so that you will have no regrets at the time of your death.' At that time, after hearing these words, the princes abandoned their arrogance and immediately generated faith, praising, respecting, and purifying their diligence, and repenting for the suffering they had inflicted on the Bodhisattva. 'We now abandon the affairs of the kingdom, as well as the superior pleasures of the five desires, destroy arrogance, go to where the Buddha is, listen to the nectar-like Dharma, and subdue beings.' Eighty-four thousand people surrounded them, holding wonderful fragrant flowers to make offerings.

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到已即便奉獻佛，　　破慢至心而聽法。 　　禮拜合掌心歡喜，　　向佛世尊發是言： 　『我今歸依凈精進，　　受苦不悔調伏我； 　　雖設多供不能報，　　今于佛前至心悔。 　　我所修行菩提道，　　以慈悲心調眾生， 　　我更不造放逸心，　　乃至獲得菩提道。』

「善男子！爾時，王子即舍王位，在佛法中出家聽法，如法而住得無生忍。善男子！汝知爾時凈精進者豈異人乎？莫作斯觀，即我身是；財功德者，即彌勒是。善男子！是故菩薩調眾生行，無量無邊不可思議。若有菩薩能調眾生，是真菩薩所修之業。善男子！菩薩摩訶薩有四種業：一者、凈佛國土菩薩業；二者、凈身菩薩業；三者、凈口菩薩業；四者、求一切佛法菩薩業。復有四業：一者、知心；二者、知根；三者、知病；四者、能治。」

爾時，寶髻菩薩聞是法已，即以髻上真寶之珠價直無量，從無量業之所出生，奉獻如來。作是誓願：「我今以是頂寶施佛，愿此功德為眾生首，因是因緣得無上智。」

爾時，世尊即便微笑。是時，口中出大光明，種種雜色，悉能隱蔽一切光明。

爾時，疾辯菩薩即起合掌，白佛言：「世尊！何因緣故如來微笑？」

佛言：「善男子！汝見寶髻施我頂寶不？」

【現代漢語翻譯】 現代漢語譯本 到達后，他們立即向佛陀奉獻，放下傲慢，以至誠之心聽聞佛法。 他們禮拜、合掌，心中充滿歡喜，向佛陀世尊說道： 『我今歸依于清凈精進，愿能承受苦難而不後悔，調伏自身；' 『即使設立再多的供養也無法報答佛恩，如今在佛前至誠懺悔。』 『我所修行的菩提道，將以慈悲心來調伏眾生，我將不再放縱懈怠，直到獲得菩提道。』

『善男子！』那時，王子立即捨棄王位，在佛法中出家聽法，如法修行，證得無生法忍（Anutpattika-dharma-ksanti，對法不生不滅的真理的領悟）。『善男子！』你可知那時那位清凈精進者是誰嗎？不要那樣認為，他就是我自身；而財功德者，就是彌勒（Maitreya，未來佛）。『善男子！』因此，菩薩調伏眾生的行為，是無量無邊、不可思議的。若有菩薩能調伏眾生，這才是真菩薩所修的功業。『善男子！』菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有四種功業：第一，清凈佛國土的菩薩功業；第二，清凈自身（身業）的菩薩功業；第三，清凈口業的菩薩功業；第四，尋求一切佛法的菩薩功業。還有四種功業：第一，瞭解眾生的心；第二，瞭解眾生的根器；第三，瞭解眾生的病癥；第四，能夠治療眾生的病癥。

那時，寶髻菩薩（Ratnakuta Bodhisattva）聽聞此法后，立即將他髮髻上價值無量的真寶之珠，此珠由無量功業所生，奉獻給如來。並立下誓願：『我今將此頂寶施予佛陀，愿此功德成為眾生之首，以此因緣獲得無上智慧。』

那時，世尊便微笑起來。這時，口中發出大光明，各種雜色，完全遮蔽了一切光明。

那時，疾辯菩薩（Ksitiprabha Bodhisattva）立即起身合掌，對佛陀說道：『世尊！是何因緣，如來您會微笑？』

佛陀說道：『善男子！你看見寶髻菩薩將他的頂寶獻給我了嗎？』

【English Translation】 English version Having arrived, they immediately offered to the Buddha, abandoning arrogance, and listened to the Dharma with sincere hearts. They bowed, joined their palms, and with joy in their hearts, spoke to the Buddha, the World Honored One: 'I now take refuge in pure diligence, willing to endure suffering without regret, and to tame myself;' 'Even if I were to make countless offerings, I could not repay the Buddha's kindness; now, before the Buddha, I sincerely repent.' 'The Bodhi path I cultivate, I will use compassion to tame all beings, and I will not be negligent until I attain the Bodhi path.'

'Good man!' At that time, the prince immediately abandoned his throne, left home to listen to the Dharma, practiced according to the Dharma, and attained the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of phenomena). 'Good man!' Do you know who that pure diligent one was at that time? Do not think that way, it was my own self; and the one with the merit of wealth, that is Maitreya (the future Buddha). 'Good man!' Therefore, the actions of a Bodhisattva in taming beings are immeasurable, boundless, and inconceivable. If a Bodhisattva can tame beings, that is the true work of a Bodhisattva. 'Good man!' A Bodhisattva-Mahasattva (Great Bodhisattva) has four kinds of works: first, the Bodhisattva work of purifying the Buddha land; second, the Bodhisattva work of purifying oneself (body karma); third, the Bodhisattva work of purifying speech karma; fourth, the Bodhisattva work of seeking all Buddha Dharmas. There are also four kinds of works: first, understanding the minds of beings; second, understanding the faculties of beings; third, understanding the illnesses of beings; fourth, being able to cure the illnesses of beings.

At that time, Ratnakuta Bodhisattva, having heard this Dharma, immediately offered to the Tathagata the true jewel from his hair knot, a jewel of immeasurable value, born from countless merits. And he made this vow: 'I now offer this top jewel to the Buddha, may this merit become the head of all beings, and through this cause, may I attain unsurpassed wisdom.'

At that time, the World Honored One smiled. At that moment, a great light emanated from his mouth, of various colors, completely concealing all other lights.

At that time, Ksitiprabha Bodhisattva immediately rose, joined his palms, and said to the Buddha: 'World Honored One! What is the cause that the Tathagata smiles?'

The Buddha said: 'Good man! Did you see Ratnakuta Bodhisattva offer his top jewel to me?'

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「已見。世尊！」

「善男子！如是菩薩已於無量無邊佛所，發阿耨多羅三藐三菩提心，持戒精進求于菩提，供養無量恒河沙等諸佛、世尊，亦已調伏恒河沙等無量眾生。

「善男子！如是菩薩于未來世，過十阿僧祇劫，當得阿耨多羅三藐三菩提，號曰寶出，世界名凈光，劫名無垢。其佛世界七寶所成，光明遍照十方世界，一切人民無有飢渴，一切皆是清凈菩薩，耳初不聞二乘之名，常聞純一大乘之法，是故如來名曰寶出。一切菩薩具足神通，其土無主唯除法王，一切眾生悉得化生，亦復無有三惡之名，及男女根愛慾之名。無有眾生不具諸根，亦無邊地，眾生壽命四萬中劫。是佛、世尊不說餘事，唯除六度菩薩慈悲一切利根，聞說一句悟解千句。

「是佛常為一切菩薩說陀羅尼金剛句。云何名為陀羅尼金剛句？陀羅尼金剛句者即是一句。如是一句，即攝一切法句無盡法句；無盡法句一切諸佛所不能盡，是故名為無盡法句行。無盡法句攝一切字，一切字者攝一切法句。一時不得說於二字，一字亦復不合二字，是故名一句，名為作句，名為字句。若不分別字句法句作句，是名陀羅尼金剛句。

「善男子！如是陀羅尼金剛句，彼佛常為諸菩薩說。善男子！若我一劫、若減一劫，說彼如來所有功德不

【現代漢語翻譯】 「已見，世尊！」 「善男子！這樣的菩薩已經在無量無邊的佛所，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），持戒精進地追求菩提（覺悟），供養了無量恒河沙數般的諸佛、世尊，也已經調伏了恒河沙數般無量的眾生。 「善男子！這樣的菩薩在未來世，經過十阿僧祇劫（無數大劫），將證得阿耨多羅三藐三菩提，佛號為寶出，世界名為凈光，劫名為無垢。那個佛的世界由七寶構成，光明遍照十方世界，一切人民沒有飢渴，一切都是清凈的菩薩，耳朵從來沒有聽過二乘（聲聞乘和緣覺乘）的名號，常常聽聞純一的大乘佛法，因此如來名為寶出。一切菩薩都具足神通，那個國土沒有主人，只有法王（佛），一切眾生都得到化生，也沒有三惡道（地獄、餓鬼、畜生）的名號，以及男女根和愛慾的名號。沒有眾生不具足諸根，也沒有邊地，眾生的壽命是四萬中劫。這位佛、世尊不說其他的事情，只說六度（佈施、持戒、忍辱、精進、禪定、智慧）菩薩的慈悲，一切利根的人，聽聞一句就能領悟千句。 「這位佛常常為一切菩薩說陀羅尼金剛句（總持一切法義的堅固語句）。什麼叫做陀羅尼金剛句呢？陀羅尼金剛句就是一句。這樣的一句，就攝持了一切法句（佛法的語句）和無盡法句（無窮盡的佛法語句）；無盡法句是所有諸佛都不能窮盡的，所以叫做無盡法句行。無盡法句攝持一切字，一切字攝持一切法句。一時不能說兩個字，一個字也不能包含兩個字，所以叫做一句，叫做作句，叫做字句。如果不分別字句、法句、作句，就叫做陀羅尼金剛句。 「善男子！這樣的陀羅尼金剛句，那位佛常常為諸菩薩說。善男子！如果我用一劫，或者減少一劫的時間，來說那位如來所有的功德，也說不完。」

【English Translation】 'I have seen it, World Honored One!' 'Good man! Such a Bodhisattva has already, in the presence of countless Buddhas, generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), upheld precepts, diligently sought Bodhi (enlightenment), made offerings to countless Buddhas and World Honored Ones as numerous as the sands of the Ganges River, and has also tamed countless sentient beings as numerous as the sands of the Ganges River.' 'Good man! Such a Bodhisattva, in the future, after passing ten Asankhyeya kalpas (countless great eons), will attain Anuttara-samyak-sambodhi, and will be named Bao Chu (Treasure Emergence), the world will be named Jing Guang (Pure Light), and the kalpa will be named Wu Gou (Immaculate). That Buddha's world will be made of seven treasures, its light will illuminate all ten directions, all people will have no hunger or thirst, all will be pure Bodhisattvas, their ears will never have heard the names of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they will always hear the pure and great Mahayana Dharma, therefore the Tathagata is named Bao Chu. All Bodhisattvas will possess supernatural powers, that land will have no ruler except the Dharma King (Buddha), all sentient beings will be born by transformation, and there will be no names of the three evil paths (hell, hungry ghosts, and animals), nor the names of male and female roots and desires. No sentient being will lack any faculties, nor will there be any borderlands, and the lifespan of sentient beings will be forty intermediate kalpas. That Buddha, the World Honored One, will not speak of other matters, but only of the compassion of the Bodhisattvas of the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom), and all those with sharp faculties, upon hearing one sentence, will understand a thousand sentences.' 'That Buddha often speaks the Dharani Vajra Sentence (a firm sentence that holds all Dharma meanings) for all Bodhisattvas. What is called the Dharani Vajra Sentence? The Dharani Vajra Sentence is just one sentence. Such a sentence encompasses all Dharma sentences (sentences of the Buddha's teachings) and endless Dharma sentences (limitless sentences of the Buddha's teachings); the endless Dharma sentences cannot be exhausted by all Buddhas, therefore it is called the practice of endless Dharma sentences. The endless Dharma sentences encompass all words, and all words encompass all Dharma sentences. One cannot speak two words at one time, and one word does not contain two words, therefore it is called one sentence, called a made sentence, called a word sentence. If one does not distinguish between word sentences, Dharma sentences, and made sentences, it is called the Dharani Vajra Sentence.' 'Good man! Such a Dharani Vajra Sentence, that Buddha often speaks for all Bodhisattvas. Good man! If I were to speak of all the merits of that Tathagata for one kalpa, or even one kalpa less, I would not be able to finish.'

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能具盡。」

爾時，寶髻聞授記已，心大歡喜，說偈讚歎：

「一切知見一切事，　　得到一切法彼岸， 　遠離一切諸煩惱，　　是故名佛無上尊。 　我所供養無量佛，　　如來善了如一佛， 　如來獲得無礙智，　　故知三世無障礙。 　如來今為我授記，　　令我遠離疑網心， 　我亦當得真實道，　　如今釋迦牟尼尊。 　一切大地能令散，　　虛空日月可令落， 　如來之言無有二，　　是故我定得菩提。 　正語實語微妙語，　　授我無上菩提記， 　若我真實得菩提，　　當善調伏無量眾。 　我之所得凈妙國，　　及其大眾佛已說， 　我今聞此無上法，　　壞疑趣向于菩提。 　我今精進修菩提，　　調伏眾生心不悔， 　今佛口施我信力，　　無上智慧及佛力。」

說是偈時，萬二千眾生髮阿耨多羅三藐三菩提心，各作是言：「愿我皆得生彼世界。」

爾時，世尊告阿難言：「汝當受持如是正法，讀誦廣說，為大利益諸天世人。阿難！若有眾生信受是經，定當為我之所授記。善男子！若以三千大千世界滿中七寶給施眾生，滿一千年，不如有人受持讀寫如是經典。」

阿難白佛言：「世尊！是經何名？云何奉持？」

「阿難！是經名曰『方等大集大陀羅尼大行

【現代漢語翻譯】 現代漢語譯本 『能完全具備。』

當時，寶髻（Ratnaketu）聽到授記后，心中非常歡喜，便說偈讚歎道：

『通曉一切知見和一切事物，到達一切佛法的彼岸，遠離一切煩惱，所以被稱為佛，是無上的至尊。 我所供養的無量諸佛，如來都善於瞭解，如同瞭解一位佛一樣。 如來獲得了無礙的智慧，所以能知曉過去、現在、未來三世而無障礙。 如來今天為我授記，使我遠離疑惑和猶豫的心，我也應當證得真實的道，就像現在的釋迦牟尼（Sakyamuni）尊者一樣。 即使能使一切大地散開，使虛空中的日月墜落，如來的話語也不會有二致，所以我必定能證得菩提。 真實的話語，微妙的話語，為我授記無上的菩提，如果我真的能證得菩提，應當善於調伏無量的眾生。 我所得到的清凈美妙的國土，以及那裡的眾生，佛都已經說過了。 我今天聽聞這無上的佛法，破除了疑惑，趨向于菩提。 我今天精進修行菩提，調伏眾生，心無悔恨，現在佛口中賜予我信力，無上的智慧和佛力。』

說完這偈頌時，有一萬二千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），各自說道：『愿我們都能往生到那個世界。』

當時，世尊告訴阿難（Ananda）說：『你應當受持這樣的正法，讀誦並廣泛宣說，為諸天和世人帶來巨大的利益。阿難！如果有眾生信受這部經典，必定會得到我的授記。善男子！如果有人用充滿三千大千世界的七寶來佈施眾生，持續一千年，也不如有人受持讀寫這部經典。』

阿難對佛說：『世尊！這部經叫什麼名字？應當如何奉持？』

『阿難！這部經名為《方等大集大陀羅尼大行（Vaipulya-mahāsamnipāta-mahādhāraṇī-mahācaryā）》』

【English Translation】 English version 'Can be fully possessed.'

At that time, Ratnaketu (寶髻), having heard the prophecy, was greatly delighted and spoke verses in praise:

'Knowing all knowledge and all things, having reached the other shore of all dharmas, being free from all afflictions, therefore called Buddha, the supreme venerable one. The countless Buddhas I have made offerings to, the Tathagata (如來) understands them well, as if understanding one Buddha. The Tathagata has attained unobstructed wisdom, therefore knowing the three times without hindrance. The Tathagata today has given me a prophecy, causing me to be free from doubt and hesitation, I too shall attain the true path, just like the present Sakyamuni (釋迦牟尼) venerable one. Even if all the earth could be scattered, and the sun and moon in the sky could fall, the words of the Tathagata will not be different, therefore I will surely attain Bodhi. True words, subtle words, prophesying my supreme Bodhi, if I truly attain Bodhi, I shall skillfully subdue countless beings. The pure and wonderful land I will attain, and the beings there, the Buddha has already spoken of. Today I hear this supreme Dharma, breaking through doubts, and moving towards Bodhi. Today I diligently cultivate Bodhi, subduing beings without regret, now the Buddha bestows upon me the power of faith, supreme wisdom, and the power of the Buddha.'

When these verses were spoken, twelve thousand beings generated the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right and perfect enlightenment), each saying: 'May we all be born in that world.'

At that time, the World Honored One said to Ananda (阿難): 'You should uphold this righteous Dharma, recite and widely proclaim it, bringing great benefit to gods and humans. Ananda! If there are beings who believe and accept this sutra, they will surely receive my prophecy. Good man! If one were to give away the seven treasures filling the three thousand great thousand worlds to beings for a thousand years, it would not be as meritorious as one who upholds, reads, and writes this sutra.'

Ananda said to the Buddha: 'World Honored One! What is the name of this sutra? How should it be upheld?'

'Ananda! This sutra is named the Vaipulya-mahāsamnipāta-mahādhāraṇī-mahācaryā (方等大集大陀羅尼大行).'

---

菩薩入處』。」

爾時，阿難聞佛說已，諸天、世人皆大歡喜，信受奉行。

大方等大集經卷第二十六 大正藏第 13 冊 No. 0397 大方等大集經

◎大方等大集經卷第二十七

宋涼州沙門智嚴共寶云譯

無盡意菩薩品第十二之一

如是我聞：

一時，佛游王舍城如來行處寶莊嚴堂，是大功德之所修成，佛一切法本行果報，苞容無量諸菩薩眾。其所講宣悉是無量甚深之義，皆是如來神力護持，入無礙行微妙智門。其心歡喜得念進意，分別智慧無輕毀者。若有稱讚嘆其功德，盡未來世不可窮盡。如來、正覺覺平等法，善轉法輪度無量眾，於一切法而得自在，知眾生意盡其根源，善為眾生斷諸習氣，雖為佛事心無所作。與大比丘六百萬人，悉是如來法王之子，善得解脫斷煩惱習，曉了甚深無生法忍，成就威儀其行端嚴，堪受供養為眾福田，善持諸佛所說教戒。

復有菩薩摩訶薩眾，其數無量、不可稱計、不可思議、不可宣說。是諸菩薩於一念頃，能過無量無邊佛剎，已曾供養過去諸佛，咨受妙法無有厭足，常勤教化無量眾生，善解方便智慧具足。其心安住無礙解脫，善除憶想取相戲論，近一切智悉是補處，其名曰：電天菩薩、勝諍菩薩、日藏菩薩、勇

【現代漢語翻譯】 現代漢語譯本：『菩薩的修行之處。』

當時，阿難聽聞佛陀的教誨后，諸天和世人都非常歡喜，信受奉行。

《大方等大集經》卷第二十六 大正藏第13冊 No. 0397 《大方等大集經》

◎《大方等大集經》卷第二十七

宋涼州沙門智嚴共寶云譯

無盡意菩薩品第十二之一

如是我聞：

一時，佛陀在王舍城如來行處的寶莊嚴堂，這個地方是由大功德修成的，是佛陀一切法本行果報的體現，包容著無量諸菩薩眾。佛陀所講說的都是無量甚深的道理，都是如來神力所護持，進入無礙行微妙智慧之門。他們的內心歡喜，得到正念和精進的意念，分別智慧，沒有輕視和譭謗的人。如果有稱讚他們的功德，即使盡未來世也無法窮盡。如來、正覺覺悟平等之法，善於轉動法輪度化無量眾生，對於一切法都得到自在，知道眾生的心意，窮盡其根源，善於為眾生斷除各種習氣，雖然在做佛事，心中卻沒有任何執著。與六百萬大比丘在一起，他們都是如來法王之子，善於得到解脫，斷除煩惱習氣，明瞭甚深的無生法忍，成就威儀，行為端正莊嚴，堪受供養，是眾生的福田，善於持守諸佛所說的教戒。

又有菩薩摩訶薩眾，他們的數量無量、不可稱量、不可思議、不可言說。這些菩薩在一念之間，能夠超越無量無邊的佛剎，曾經供養過過去諸佛，請教接受妙法沒有厭足，常常勤奮教化無量眾生，善於理解方便，智慧具足。他們的心安住在無礙解脫之中，善於去除憶想、取相和戲論，接近一切智，都是候補佛位的菩薩。他們的名字是：電天菩薩、勝諍菩薩、日藏菩薩、勇

【English Translation】 English version: 'The place where Bodhisattvas enter.'

At that time, after Ananda heard the Buddha's teachings, all the gods and people of the world were greatly delighted, and they believed and practiced accordingly.

The Great Vaipulya Mahasamghata Sutra, Volume 26 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

◎The Great Vaipulya Mahasamghata Sutra, Volume 27

Translated by the Monk Zhiyan of Liangzhou and Baoyun of the Song Dynasty

Chapter Twelve, Part One: The Bodhisattva of Inexhaustible Intent

Thus have I heard:

At one time, the Buddha was dwelling in the Jeweled Adornment Hall, the place of the Tathagata's practice in Rajagriha. This place was established through great merit, and it embodies the fruition of the Buddha's fundamental practices of all dharmas, encompassing countless Bodhisattvas. The teachings expounded there were all of immeasurable and profound meaning, all protected by the divine power of the Tathagata, entering the gate of unobstructed practice and subtle wisdom. Their minds were joyful, attaining mindfulness and the intention of progress, with discerning wisdom, and no one slighted or slandered them. If one were to praise their merits, even throughout the future eons, it would be impossible to exhaust them. The Tathagata, the Perfectly Enlightened One, awakened to the equal nature of all dharmas, skillfully turned the wheel of Dharma to liberate countless beings, attained freedom in all dharmas, knew the minds of beings, and exhausted their roots. He skillfully severed the habits of beings, and although engaged in Buddha-activities, his mind was without attachment. He was with six million great Bhikshus, all of whom were sons of the Tathagata, the Dharma King. They had skillfully attained liberation, severed the habits of afflictions, understood the profound forbearance of non-arising, accomplished dignified conduct, their behavior was upright and solemn, worthy of receiving offerings, and were fields of merit for beings. They skillfully upheld the precepts taught by all Buddhas.

Furthermore, there were Bodhisattva Mahasattvas, their number immeasurable, uncountable, inconceivable, and inexpressible. These Bodhisattvas, in a single moment, could surpass countless Buddha-lands, had previously made offerings to past Buddhas, and had inquired and received the wonderful Dharma without satiety. They constantly and diligently taught countless beings, were skilled in understanding expedient means, and were complete in wisdom. Their minds were settled in unobstructed liberation, skillfully removing thoughts, attachments to forms, and frivolous discussions. They were close to all-knowing wisdom, and were all Bodhisattvas in the position of succession to Buddhahood. Their names were: Bodhisattva Electric Heaven, Bodhisattva Victorious Strife, Bodhisattva Sun Treasury, Bodhisattva Courageous

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健菩薩、離惡意菩薩、遊行菩薩、觀眼菩薩、離闇菩薩，如是無量菩薩大士，德皆如是。

爾時，世尊入諸菩薩所行無礙諸法門經，所謂莊嚴諸菩薩道甚深佛法，十力無畏、智慧成就，獲得自在總持印門，分別諸辯大神通門，轉不退轉無生法輪，通達諸法同於一相，於一相法不生分別。知諸眾生根性無礙，善能觀察諸法實相，破壞一切諸魔境界，入于通達善思惟門，能除一切煩惱諸見，無礙智慧善權方便。

一切佛法平等無二，受持諸佛智慧之門，演說諸法如真實相，憶想取相入平等門，成就功德入深因緣，莊嚴佛身身口意業。念意進持顯示四諦，分別妙慧化聲聞故，身心寂靜化緣覺故，得一切智化大乘故，入一切法得自在智，讚歎如來諸功德故，如是等門宣說開示教導分別。

時佛說是大集經時，於此東方自然出現大金色光，照此三千大千世界靡不周遍。除佛光明，其中所有日月、釋、梵、護世天王、諸龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有光明悉不復現。諸墻壁等樹木叢林、小山大山、目真鄰陀山、鐵圍山、大鐵圍山，及國土中間其光徹照。若此世界所有地獄皆蒙其光，其中眾生光觸身時，除一切苦受微妙樂。

爾時，佛前大眾之中，其地自然出六十億凈妙蓮華

【現代漢語翻譯】 現代漢語譯本：健菩薩（勇健的菩薩）、離惡意菩薩（遠離惡意的菩薩）、菩薩（此處指代其他菩薩）、觀眼菩薩（以智慧觀察眾生的菩薩）、離闇菩薩（遠離愚昧的菩薩），像這樣無量無邊的菩薩大士，他們的功德都像上面所說的那樣。 當時，世尊進入了諸菩薩所修行的無礙法門經典，也就是莊嚴諸菩薩道的甚深佛法，具備十力（如來所具有的十種力量）和無畏（佛的四種無所畏懼的自信），成就智慧，獲得自在的總持印門（總攝一切法義的法門），能夠分別各種辯才和大神通，轉動不退轉的無生法輪（宣說不生不滅的真理），通達一切法都歸於同一真如實相，對於這同一實相不生分別。知道一切眾生的根性沒有障礙，善於觀察諸法的真實相，破除一切魔的境界，進入通達善思惟的法門，能夠去除一切煩惱和各種見解，以無礙的智慧和善巧方便來教化眾生。 一切佛法平等無二，受持諸佛的智慧法門，演說諸法如其真實相，通過憶念和取相進入平等法門，成就功德進入甚深的因緣法，莊嚴佛的身口意三業。以正念、精進和持戒來顯示四諦（苦、集、滅、道），爲了教化聲聞而分別微妙的智慧，爲了教化緣覺而使身心寂靜，爲了教化大乘菩薩而證得一切智，進入一切法而獲得自在的智慧，讚歎如來的各種功德，像這樣通過各種法門來宣說、開示、教導和分別。 當時，佛陀在宣說這部《大集經》時，從東方自然出現巨大的金色光明，照耀整個三千大千世界，沒有哪個地方沒有被照到。除了佛的光明，其中所有的日月、釋（帝釋天）、梵（梵天）、護世天王、諸龍、鬼神、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（天歌神）、摩睺羅伽（大蟒神），所有的光明都消失不見。墻壁等、樹木叢林、小山大山、目真鄰陀山（一種山名）、鐵圍山、大鐵圍山，以及國土中間都被光明照徹。如果這個世界所有的地獄都蒙受這光明，其中的眾生當光觸及身體時，就除了一切痛苦，感受到微妙的快樂。 當時，在佛陀面前的大眾之中，地面自然涌現出六十億朵清凈美妙的蓮花。

【English Translation】 English version: The Bodhisattva Jian (the courageous Bodhisattva), the Bodhisattva Li Eyi (the Bodhisattva who is free from evil intentions), Bodhisattva (referring to other Bodhisattvas), the Bodhisattva Guan Yan (the Bodhisattva who observes beings with wisdom), the Bodhisattva Li An (the Bodhisattva who is free from ignorance), and countless other great Bodhisattvas, all possessed merits like those described above. At that time, the World Honored One entered the Sutra of the Unobstructed Dharma Doors Practiced by All Bodhisattvas, which is the profound Buddha Dharma that adorns the path of all Bodhisattvas, possessing the Ten Powers (the ten powers of a Tathagata) and Fearlessness (the four kinds of fearlessness of a Buddha), achieving wisdom, obtaining the Dharma Seal of Unobstructed Total Retention (the Dharma door that encompasses all Dharma meanings), being able to distinguish various eloquence and great supernatural powers, turning the irreversible Wheel of the Unborn Dharma (proclaiming the truth of non-birth and non-death), understanding that all dharmas are the same in their true nature, and not creating distinctions regarding this same true nature. Knowing that the roots of all beings are unobstructed, being skilled in observing the true nature of all dharmas, destroying all the realms of demons, entering the Dharma door of understanding good contemplation, being able to remove all afflictions and various views, and using unobstructed wisdom and skillful means to teach beings. All Buddha Dharmas are equal and non-dual, upholding the wisdom doors of all Buddhas, expounding all dharmas as they truly are, entering the door of equality through recollection and taking on forms, achieving merits and entering deep causal conditions, adorning the body, speech, and mind of the Buddha. Displaying the Four Noble Truths (suffering, origination, cessation, and path) through mindfulness, diligence, and upholding precepts, distinguishing subtle wisdom for the purpose of teaching Sravakas, making the body and mind tranquil for the purpose of teaching Pratyekabuddhas, attaining all-knowing wisdom for the purpose of teaching Mahayana Bodhisattvas, entering all dharmas and obtaining unobstructed wisdom, praising the various merits of the Tathagata, and in this way, proclaiming, revealing, teaching, and distinguishing through various Dharma doors. At that time, when the Buddha was expounding this Great Collection Sutra, a great golden light naturally appeared from the east, illuminating the entire three thousand great thousand worlds, with no place left unilluminated. Except for the light of the Buddha, all the lights of the sun, moon, Sakra (Indra), Brahma, the Guardian Kings of the World, the dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial singers), and Mahoragas (great serpent gods) all disappeared. The walls, trees, forests, small mountains, large mountains, Mount Mucilinda (a mountain name), the Iron Mountain Range, the Great Iron Mountain Range, and the space between countries were all illuminated by the light. If all the hells in this world were to receive this light, the beings within, when the light touched their bodies, would be freed from all suffering and experience subtle joy. At that time, among the great assembly before the Buddha, sixty billion pure and wonderful lotus flowers naturally emerged from the ground.

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，好香流佈種種莊嚴，諸華雜色悅可眾心。其華各有億百千葉，以寶羅網彌覆其上，華質柔軟猶如天衣，其有觸者受妙快樂。是一一華所出諸香，遍滿三千大千世界。是世界中，若天、若人所有諸香悉滅不熏。諸龍八部聞其香者，皆得妙喜漸離煩惱。

爾時，尊者阿難見是金色光明及諸蓮華，白佛言：「世尊！今此瑞應誰之所為，有是光明及諸蓮華？」

佛告阿難：「有菩薩摩訶薩名無盡意，在此東方，與六十億諸菩薩俱眷屬圍繞，欲來至此，故先現瑞。」未久之間，時無盡意即以神力，感動此地令大震動，放無量光、雨種種華，億那由他諸天人等，作百千伎樂，與六十億諸菩薩眾周匝圍繞來至佛所。至佛所已，尋于佛前住虛空中高七多羅樹，合掌向佛出微妙音，其聲遍聞大千世界，即以偈頌而讚歎佛：

「清凈永離垢，　　勇健除諸欲， 　能滅眾塵勞，　　而得凈妙眼。 　三垢荒穢等，　　善斷吐洗滅， 　一切皆無餘，　　稽首大慈覺。 　除去諸怖畏，　　善滅無明網， 　十力聖主王，　　邪論不能伏。 　外道異見人，　　皆悉懷怖畏， 　猶如師子王，　　獨步無所懼。 　正覺凈光明，　　無垢普照曜， 　天人世間中，　　能離一切闇。 　除盡眾闇冥，　　無有無明網， 　其

【現代漢語翻譯】 現代漢語譯本：美好的香氣散佈開來，各種莊嚴的裝飾，各色鮮花令人賞心悅目。每朵花都有億百千片花瓣，用寶貴的羅網覆蓋在上面，花朵的質地柔軟如同天衣，凡是接觸到的人都會感受到美妙的快樂。每一朵花所散發出的香氣，都遍佈三千大千世界。在這個世界中，無論是天上的神還是地上的人，所有的香氣都消失不再散發。諸龍（Naga，一種神話生物）和天龍八部（Devas and Nagas, along with other supernatural beings）聞到這種香氣，都感到無比喜悅，逐漸遠離煩惱。 當時，尊者阿難（Ananda，佛陀的十大弟子之一）看到這金色的光明和各種蓮花，就問佛陀說：『世尊！現在這種祥瑞的景像是誰造成的？有這樣的光明和各種蓮花出現？』 佛陀告訴阿難：『有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）名叫無盡意（Akshayamati，意為智慧無盡），在東方，與六十億位菩薩眷屬圍繞在一起，想要來到這裡，所以先顯現出這種祥瑞。』沒過多久，無盡意菩薩就以神通力，感動這片大地，使其發生大震動，放出無量的光芒，降下各種鮮花，億那由他（Nayuta，一個很大的數字單位）諸天人和眾神，演奏百千種樂器，與六十億位菩薩大眾，周匝圍繞來到佛陀所在之處。到達佛陀所在之處后，隨即在佛陀面前的虛空中，高七多羅樹（Tala tree，一種高大的棕櫚樹）的高度，合掌向佛陀發出微妙的聲音，這聲音遍佈大千世界，然後用偈頌來讚歎佛陀： 『清凈永遠遠離污垢，勇猛剛健地去除各種慾望，能夠消滅眾多的塵勞，從而獲得清凈美妙的眼睛。三垢（貪嗔癡）和荒穢等，都能善巧地斷除、吐出、洗凈，一切都毫無剩餘，我向大慈大覺的佛陀頂禮。您能除去各種怖畏，善於消滅無明的羅網，是具有十力（Ten Powers of a Buddha）的聖主之王，邪惡的理論不能使您屈服。外道和持有不同見解的人，都心懷恐懼，就像獅子王一樣，獨自行走而無所畏懼。正覺的清凈光明，沒有污垢，普遍照耀，在天人世間，能夠驅散一切黑暗。您能除盡所有的黑暗，沒有無明的羅網，』

【English Translation】 English version: The beautiful fragrance spread, with various magnificent decorations, and flowers of various colors pleasing to the hearts of all. Each flower had hundreds of millions of petals, covered with precious nets, the texture of the flowers was soft like heavenly garments, and those who touched them felt wonderful joy. The fragrance emitted from each flower permeated the three thousand great thousand worlds. In this world, all fragrances, whether from gods in the heavens or people on earth, vanished and no longer emitted. The Nagas (a type of mythical serpent-like being) and the eight classes of gods and dragons (Devas and Nagas, along with other supernatural beings) who smelled this fragrance all felt great joy and gradually moved away from their afflictions. At that time, the Venerable Ananda (one of the ten principal disciples of the Buddha), seeing this golden light and various lotuses, asked the Buddha, 'World Honored One! Who is the cause of this auspicious phenomenon? Why is there such light and these various lotuses?' The Buddha told Ananda, 'There is a Bodhisattva-Mahasattva (a great Bodhisattva) named Akshayamati (meaning inexhaustible wisdom), in the east, surrounded by sixty billion Bodhisattvas, who wishes to come here, and therefore has manifested this auspicious sign first.' Not long after, Bodhisattva Akshayamati, with his divine power, moved this earth, causing it to shake greatly, emitting immeasurable light, raining down various flowers, and countless Nayutas (a large number unit) of gods and humans, playing hundreds of thousands of musical instruments, and surrounded by sixty billion Bodhisattvas, came to where the Buddha was. Having arrived at the Buddha's place, he immediately stood in the void in front of the Buddha, seven Tala trees (a tall palm tree) high, joined his palms together, and spoke to the Buddha with a subtle voice, which spread throughout the great thousand worlds, and then praised the Buddha with verses: 'Pure and forever free from defilement, courageous and strong in removing all desires, able to eliminate the many dust-like afflictions, thus attaining pure and wonderful eyes. The three poisons (greed, hatred, and ignorance) and impurities, you skillfully cut off, expel, and wash away, all without remainder, I bow to the Buddha of great compassion and enlightenment. You remove all fears, skillfully destroy the net of ignorance, you are the holy lord and king with ten powers (Ten Powers of a Buddha), and evil theories cannot subdue you. Those of other paths and those with different views, all harbor fear, like the lion king, walking alone without fear. The pure light of enlightenment, without defilement, shines universally, in the world of gods and humans, able to dispel all darkness. You eliminate all darkness, there is no net of ignorance,'

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光常明凈，　　如日出雲霧。 　眾生老死苦，　　無有救護者， 　為調是等故，　　而受無量苦。 　能生堅慈悲，　　唯有等正覺， 　猶如大醫王，　　勤行療眾疾。 　一切諸法本，　　其性無有我， 　譬如山谷響，　　皆從眾緣生。 　眾生本無性，　　無作無受者， 　而能為此故，　　生於大慈悲。 　諸有之淵海，　　無明闇甚深， 　其中多覺觀，　　勇溢而波浪。 　不從他聞法，　　自然到彼岸， 　如蓮華在水，　　行世不染污。 　秋月草木零，　　盛熱河池竭， 　比智知世法，　　遷動不常住。 　愚人所親近，　　聖智所呵棄， 　解法不牢固，　　獨拔渡有流。 　其面目開明，　　譬如優缽羅， 　微妙甚清凈，　　過百千日月。 　所有過去世，　　及現在眾生， 　一切所讚歎，　　如來悉堪受。 　調不調伏故，　　除熱得清涼， 　是故我今日，　　稽首無上尊。 　度世增上福，　　功德無有極， 　如人中牛王，　　頂禮佛福田。」

爾時，無盡意菩薩以如實贊讚歎佛已，從空中下，及六十億諸菩薩眾頂禮佛足，禮佛足已右繞三匝，于華臺上結加趺坐。

爾時，舍利弗白佛言：「世尊！是無盡意菩薩摩訶薩，從何處來？佛號何等？世界何名？去此

【現代漢語翻譯】 現代漢語譯本 光明常明亮清凈，如同太陽從雲霧中升起。 眾生遭受衰老和死亡的痛苦，沒有可以救護的人。 爲了調伏這些眾生，（佛）承受了無量的痛苦。 能夠生起堅定的慈悲心，只有等正覺（佛的最高覺悟）的佛陀。 就像偉大的醫王，勤奮地治療眾生的疾病。 一切諸法的根本，其自性中沒有『我』的存在。 譬如山谷的迴響，都是從各種因緣和合而生。 眾生的本性是空無的，沒有造作者，也沒有承受者。 但爲了眾生，（佛）生起了偉大的慈悲心。 諸有的深淵，無明的黑暗極其深邃。 其中充滿了覺觀，像洶涌的波浪一樣翻騰。 不從他人那裡聽聞佛法，自然而然地到達彼岸（涅槃）。 如同蓮花生長在水中，在世間行走而不被污染。 秋天的月亮，草木凋零，盛夏的河流池塘乾涸。 用智慧來觀察世間萬法，都是遷流變動，沒有常住不變的。 愚人所親近的，是聖智者所呵斥拋棄的。 通達佛法而不執著，獨自超越生死輪迴的河流。 他的面容開朗明亮，如同優缽羅花（藍色蓮花）。 微妙而極其清凈，勝過百千個日月的光輝。 所有過去世和現在的眾生，一切所讚歎的，如來（佛的稱號）都堪受。 爲了調伏不被調伏的眾生，消除熱惱而得到清涼。 因此我今天，稽首頂禮無上的尊者（佛）。 度化世間，增長無上的福德，功德無有窮盡。 如同人中的牛王（比喻佛的尊貴），頂禮佛的福田。 這時，無盡意菩薩以真實的讚歎讚美佛陀后，從空中下來，和六十億菩薩大眾一起頂禮佛足，頂禮佛足后右繞佛三圈，在蓮花臺上結跏趺坐。 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！這位無盡意菩薩摩訶薩（大菩薩），是從哪裡來的？佛號是什麼？世界叫什麼名字？距離這裡有多遠？』

【English Translation】 English version The light is always bright and pure, like the sun rising from the clouds. Sentient beings suffer from the pain of old age and death, with no one to protect them. To tame these beings, (the Buddha) endured immeasurable suffering. Only the Fully Enlightened One (Buddha) can generate firm compassion. Like a great physician king, diligently treating the diseases of sentient beings. The essence of all dharmas (teachings), their nature has no 'self'. Like the echo in a mountain valley, all arise from various causes and conditions. The nature of sentient beings is empty, without a creator or a receiver. Yet, for the sake of sentient beings, (the Buddha) generates great compassion. The abyss of existence, the darkness of ignorance is extremely deep. Within it, there are many perceptions and thoughts, surging like turbulent waves. Without hearing the Dharma (teachings) from others, one naturally reaches the other shore (Nirvana). Like a lotus flower growing in water, walking in the world without being defiled. The autumn moon, the withering of plants, the drying up of rivers and ponds in the heat of summer. Using wisdom to observe the phenomena of the world, all are changing and impermanent. What fools are close to, is what the wise reject and abandon. Understanding the Dharma without attachment, one alone transcends the river of birth and death. His face is open and bright, like an Utpala flower (blue lotus). Subtle and extremely pure, surpassing the light of hundreds of thousands of suns and moons. All sentient beings of the past and present, all who praise, the Tathagata (another name for Buddha) is worthy of receiving. To tame those who are untamed, to remove heat and obtain coolness. Therefore, today I bow my head to the supreme honored one (Buddha). To liberate the world, increasing supreme merit, whose virtues are limitless. Like the king of bulls among men (a metaphor for the Buddha's nobility), I bow to the field of merit of the Buddha. At that time, the Bodhisattva Inexhaustible Intent, having praised the Buddha with true praise, descended from the sky, and together with sixty billion Bodhisattvas, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and sat in full lotus posture on the lotus platform. At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Where did this Bodhisattva Mahasattva (great Bodhisattva) Inexhaustible Intent come from? What is the name of his Buddha? What is the name of his world? How far is it from here?'

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遠近？」

佛告舍利弗：「汝可自問，無盡意當爲汝說。」

時舍利弗敬順佛教，問無盡意：「唯，善男子！從何處來？佛號何等？世界何名？去此遠近？」

無盡意言：「唯，舍利弗！有來想耶？」

舍利弗言：「唯，善男子！我知想已。」

無盡意言：「若知想者應無二相，何緣問言從何處來？唯，舍利弗！有來去者為和合義。如和合相是無合無不合，無合無不合即不去不來，不去不來者是聖行處。唯，舍利弗！有來去者即是業相，如業相無作無非作，無作無非作即不去不來，不去不來者是聖行處。唯，舍利弗！有來去者是國土相，如國土相無國土無非國土，無國土無非國土即不去不來，不去不來者是聖行處。唯，舍利弗！有來去者即是緣想，如緣想無緣無非緣，無緣無非緣即不去不來，不去不來者是聖行處。唯，舍利弗！有來去者即因等生相。如因相無因無非因，無因無非因即不去不來，不去不來者是聖行處。唯，舍利弗！有來去者即是文字語言，如文字相無文字無非文字，無文字無非文字即不去不來，不去不來者是聖行處。」

舍利弗言：「唯，善男子！汝今所說微妙事相，吾從昔來所未曾聞，向之所疑當還啟請。如主關人，若見空行、若見擔者，即應詰問。汝所赍持

【現代漢語翻譯】 現代漢語譯本 『遠近？』 佛告訴舍利弗：『你可以自己問，無盡意會為你解答。』 當時，舍利弗恭敬地遵從佛的教誨，問無盡意：『善男子，你從哪裡來？佛號是什麼？世界叫什麼名字？距離這裡遠近？』 無盡意說：『舍利弗，你認為有「來」的想法嗎？』 舍利弗說：『善男子，我知道有「想」這個概念。』 無盡意說：『如果知道有「想」，就應該沒有二元對立的相狀，為何還要問從哪裡來呢？舍利弗，所謂「來去」是指和合的意義。如同和合的相狀是無合也無不合，無合也無不合就是不來不去，不來不去就是聖者所行的境界。舍利弗，所謂「來去」就是業的相狀，如同業的相狀是無作也無非作，無作也無非作就是不來不去，不來不去就是聖者所行的境界。舍利弗，所謂「來去」就是國土的相狀，如同國土的相狀是無國土也無非國土，無國土也無非國土就是不來不去，不來不去就是聖者所行的境界。舍利弗，所謂「來去」就是緣起的想法，如同緣起的想法是無緣也無非緣，無緣也無非緣就是不來不去，不來不去就是聖者所行的境界。舍利弗，所謂「來去」就是因等生起的相狀。如同因的相狀是無因也無非因，無因也無非因就是不來不去，不來不去就是聖者所行的境界。舍利弗，所謂「來去」就是文字語言，如同文字的相狀是無文字也無非文字，無文字也無非文字就是不來不去，不來不去就是聖者所行的境界。』 舍利弗說：『善男子，你現在所說的微妙道理，我從前從未聽聞，之前所疑惑的現在要再次請教。如同看守關卡的人，如果看到空手而行的人，或者看到挑擔子的人，就應該詢問。你所攜帶的』

【English Translation】 English version 'Near or far?' The Buddha told Shariputra, 'You may ask yourself, and Akshayamati will explain it to you.' Then Shariputra, respectfully following the Buddha's teachings, asked Akshayamati, 'O good man, where do you come from? What is the Buddha's name? What is the name of the world? How far is it from here?' Akshayamati said, 'O Shariputra, do you have the thought of coming?' Shariputra said, 'O good man, I know the concept of thought.' Akshayamati said, 'If you know the concept of thought, there should be no dualistic appearances. Why do you ask where one comes from? O Shariputra, the idea of 'coming and going' refers to the meaning of combination. Like the appearance of combination, it is neither combined nor not combined. Neither combined nor not combined means neither going nor coming. Neither going nor coming is the realm of the holy practice. O Shariputra, the idea of 'coming and going' is the appearance of karma. Like the appearance of karma, it is neither created nor not created. Neither created nor not created means neither going nor coming. Neither going nor coming is the realm of the holy practice. O Shariputra, the idea of 'coming and going' is the appearance of a land. Like the appearance of a land, it is neither a land nor not a land. Neither a land nor not a land means neither going nor coming. Neither going nor coming is the realm of the holy practice. O Shariputra, the idea of 'coming and going' is the thought of conditions. Like the thought of conditions, it is neither conditioned nor not conditioned. Neither conditioned nor not conditioned means neither going nor coming. Neither going nor coming is the realm of the holy practice. O Shariputra, the idea of 'coming and going' is the appearance of arising from causes. Like the appearance of causes, it is neither caused nor not caused. Neither caused nor not caused means neither going nor coming. Neither going nor coming is the realm of the holy practice. O Shariputra, the idea of 'coming and going' is language and words. Like the appearance of language, it is neither language nor not language. Neither language nor not language means neither going nor coming. Neither going nor coming is the realm of the holy practice.' Shariputra said, 'O good man, the subtle principles you have spoken of, I have never heard before. What I previously doubted, I now ask again. Like a gatekeeper, if he sees someone walking empty-handed or someone carrying a load, he should inquire. What you are carrying'

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悉是何物？若知種稷應收其稅。唯，善男子！我等如是從他聞法，隨音聲解以自照心，是故我今應當咨稟。汝等大士！為護大乘出生無量聲聞緣覺。唯，善男子！愿為分別說其來處。」

無盡意言：「唯，舍利弗！汝今自可咨請如來，如來當說，斷汝疑網。」

時舍利弗即白佛言：「唯愿，世尊！說是菩薩從何處來？佛號何等？世界何名？去是遠近？若聞彼佛及世界名，則令無量無邊菩薩莊嚴菩提。」

佛告舍利弗：「諦聽，諦聽！善思念之。吾今當說彼土功德及佛名號，汝聞是時勿懷疑懼，應當一心信受奉持。」

時舍利弗聞是語已，贊言：「善哉，善哉！世尊！愿時宣說，我當一心頂戴受持。」

佛告舍利弗：「東方去此度十恒河沙國土微塵等世界，彼有世界名曰不眴。是中有佛，號曰普賢如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在。

「舍利弗！其土無有聲聞緣覺，乃至不聞二乘之聲，一切聖眾純是菩薩，已於過去久修德本，善業成備佈施調伏。自守防護戒忍多聞，心不放逸安住功德，威儀成就忍力無礙，于無上道堅固精進。所修善根一切成就，諸禪解脫三摩婆提，遊戲神通大智照明，善分別知一切諸法。所懷慈心等如虛

【現代漢語翻譯】 現代漢語譯本 『悉』是什麼？如果知道種植穀物就應該收取賦稅。是的，善男子！我們也是這樣從他人那裡聽聞佛法，隨著聲音的理解來反觀自己的內心，所以我們現在應當請教。你們這些大士！爲了護持大乘，出生了無量的聲聞和緣覺。是的，善男子！希望您能為我們分別解說他們的來處。 無盡意菩薩說：『是的，舍利弗！你現在可以自己去請教如來，如來會為你解說，斷除你的疑惑。』 這時，舍利弗就對佛說：『世尊！希望您能說一說這些菩薩是從哪裡來的？佛號是什麼？世界叫什麼名字？距離這裡有多遠？如果聽到那位佛和世界的名字，就能讓無量無邊的菩薩莊嚴菩提。』 佛告訴舍利弗：『仔細聽，仔細聽！好好思考。我現在要說那個國土的功德和佛的名號，你聽到的時候不要懷疑恐懼，應當一心信受奉持。』 這時，舍利弗聽到這話后，讚歎說：『太好了，太好了！世尊！希望您現在就宣說，我將一心頂戴受持。』 佛告訴舍利弗：『東方距離這裡，經過十個恒河沙國土微塵數的世界，那裡有一個世界名叫不眴（不眨眼）。那裡有一尊佛，號為普賢如來（普遍賢善的覺悟者）、應（應供）、正遍知（真正普遍的知曉者）、明行足（智慧和行為都圓滿）、善逝（善於逝去，到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的丈夫）、天人師（天和人的導師）、佛（覺悟者）、世尊（世間最尊貴的人），現在正在那裡。 『舍利弗！那個國土沒有聲聞和緣覺，甚至聽不到二乘（聲聞乘和緣覺乘）的聲音，所有的聖眾都是菩薩，他們已經在過去很久的時間裡修習了德行的根本，善業已經成就，佈施調伏。他們自我守護，防護戒律，忍辱多聞，內心不放逸，安住于功德，威儀成就，忍力無礙，對於無上道堅固精進。他們所修的善根一切都成就，諸禪解脫三摩婆提（禪定），遊戲神通，大智慧光明照耀，善於分別瞭解一切諸法。他們所懷的慈悲心平等如虛空。』

【English Translation】 English version 'What is 'all' (悉)? If one knows about planting millet, one should collect taxes. Yes, good man! We have also heard the Dharma from others in this way, and we understand the meaning of the sounds to reflect on our own minds. Therefore, we should now inquire. You great Bodhisattvas! To protect the Mahayana, countless Sravakas and Pratyekabuddhas are born. Yes, good man! We wish you would explain where they come from.' The Bodhisattva Akshayamati said, 'Yes, Shariputra! You can ask the Tathagata yourself, and the Tathagata will explain and dispel your doubts.' Then Shariputra said to the Buddha, 'World Honored One! I wish you would tell us where these Bodhisattvas come from? What is the Buddha's name? What is the name of the world? How far away is it? If we hear the name of that Buddha and world, it will enable countless Bodhisattvas to adorn Bodhi.' The Buddha told Shariputra, 'Listen carefully, listen carefully! Think well. I will now speak of the merits of that land and the name of the Buddha. When you hear this, do not doubt or fear, but should wholeheartedly believe, accept, and uphold it.' Then Shariputra, having heard these words, praised, 'Excellent, excellent! World Honored One! I wish you would proclaim it now, and I will wholeheartedly receive and uphold it.' The Buddha told Shariputra, 'To the east, passing through worlds as numerous as the dust of ten Ganges Rivers, there is a world called Abhirati (不眴, Unblinking). There is a Buddha there, named Samantabhadra Tathagata (普賢如來, Universal Worthy Thus Come One), Arhat (應, Worthy of Offerings), Samyaksambuddha (正遍知, Perfectly Enlightened One), Vidyacharana-sampanna (明行足, Perfect in Knowledge and Conduct), Sugata (善逝, Well Gone), Lokavid (世間解, Knower of the World), Anuttara (無上士, Unsurpassed One), Purushadamyasarathi (調御丈夫, Tamer of Men), Shastha Devanam-manushyanam (天人師, Teacher of Gods and Men), Buddha (佛, Awakened One), Bhagavan (世尊, World Honored One), who is now present there.' 'Shariputra! In that land, there are no Sravakas or Pratyekabuddhas, and even the sound of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is not heard. All the holy assembly are Bodhisattvas, who have cultivated the roots of virtue for a long time in the past, and their good deeds are accomplished, giving and taming. They guard themselves, protect the precepts, practice patience, are learned, their minds are not lax, they dwell in merits, their deportment is accomplished, their power of patience is unobstructed, and they are firm and diligent in the unsurpassed path. All the good roots they have cultivated are accomplished, all the dhyanas (禪定), liberations, and samadhis (三摩婆提) are attained, they play with supernatural powers, their great wisdom illuminates, and they are skilled in distinguishing and understanding all dharmas. Their compassionate hearts are equal to the void.'

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空，大悲堅固拯濟眾生，常行喜心令彼同歡。所有舍心善滅憎愛，魔網諍訟悉使無餘。善解眾生諸根所趣，隨其根量授與法財。其心平等如地水火風，能壞一切外道異論，摧伏敵陣建立勝幡，入深佛法十力無畏，于諸大眾心無所懼。常觀甚深十二因緣，離有無見行於中道，我及我所、眾生壽命、養育士夫、作者受者、斷常有無一切諸見，結縛因緣皆滅不起。總持王印而以印之，所有辭辯分別敷演，那由他劫說不可盡。得大神力感動無量無邊佛土，于諸佛土善能往來，斷除瞋怖憍慢放逸，其所演說如師子吼。一切眾生怨親中人，悉皆安止究竟涅槃。法雲垂布以興雷震，三明解脫以為電光，無上法雨以為甘露，能惠法財三寶不斷。內外清凈譬如寶珠，相好殊勝最上無比，以諸善根瓔珞其身。佛法灌頂得補處位，善能分別諸眾生行，隨而調伏令得解脫。能凈道場坐師子座，于諸法中得無所畏，能自變形猶如佛身，一切佛事悉能示現，心得自在轉於法輪。舍利弗！彼土純有如是菩薩摩訶薩等以為眷屬。」

爾時，大會聞佛稱讚彼菩薩眾功德智慧，踴躍歡喜，以天優缽羅華、拘物頭華、波頭摩華、分陀利華、曼陀羅華，散無盡意及諸菩薩，異口同音作如是言：「我等今日快得善利，得見如是諸正士等，禮拜供養恭敬圍繞。

【現代漢語翻譯】 現代漢語譯本：空性，以大悲心堅定地救濟眾生，常懷喜悅之心使他們一同歡喜。所有舍心能善巧地滅除憎恨和愛戀，使魔的羅網和爭訟都徹底消失。善於瞭解眾生各種根性的趨向，根據他們的根器給予相應的法財。他們的心平等如地、水、火、風，能破除一切外道的異端邪說，摧毀敵對的陣營，建立殊勝的法幢，深入佛法十力（如來十種力用）和無畏（佛的四種無所畏懼），在一切大眾中內心毫無畏懼。他們常常觀察甚深的十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），遠離有和無的見解，行於中道。關於我及我所、眾生壽命、養育士夫、作者受者、斷常有無等一切見解，以及結縛的因緣，都滅除不再生起。他們以總持（能總攝憶持一切法義）的王印來印證，所有辭藻辯論和分別敷演，即使經過無數劫也說不盡。他們獲得大神力，能感動無量無邊的佛土，在諸佛土中善於往來，斷除嗔恨、恐懼、驕慢和放逸，他們所演說的法猶如獅子吼。一切眾生，無論是怨家、親人還是中立之人，都能安穩地到達究竟的涅槃。法雲垂布，興起雷鳴，三明（宿命明、天眼明、漏盡明）和解脫如同閃電的光芒，無上的法雨如同甘露，能惠施法財，使三寶（佛、法、僧）不斷絕。他們內外清凈，如同寶珠，相貌美好殊勝，無與倫比，以各種善根來莊嚴自身。他們得到佛法的灌頂，獲得補處菩薩的地位，善於分辨眾生的行為，隨之調伏，使他們得到解脫。他們能清凈道場，坐于獅子座，在一切法中得到無所畏懼，能變化自身如同佛身，一切佛事都能示現，心能自在地轉動法輪。舍利弗（佛陀十大弟子之一，以智慧第一著稱）！那個國土純粹有這樣的菩薩摩訶薩（大菩薩）等作為眷屬。」

那時，大會聽聞佛陀稱讚那些菩薩眾的功德和智慧，都踴躍歡喜，用天上的優缽羅華（青蓮花）、拘物頭華（赤蓮花）、波頭摩華（紅蓮花）、分陀利華（白蓮花）、曼陀羅華（天上的花）散在無盡意菩薩和諸位菩薩身上，異口同聲地說：「我們今天真是得到了極大的利益，能夠見到這樣的正士，禮拜供養，恭敬圍繞。」 English version: Emptiness, with great compassion, they firmly rescue all beings, constantly holding a joyful heart to make them rejoice together. All their relinquishing hearts skillfully extinguish hatred and attachment, causing the nets of Mara and disputes to completely disappear. They are adept at understanding the tendencies of all beings' various faculties, and according to their capacities, they bestow the appropriate Dharma wealth. Their minds are as equanimous as earth, water, fire, and wind, capable of destroying all heterodox views of external paths, crushing enemy camps, establishing victorious banners, and entering deeply into the Buddha's Dharma, the ten powers (ten powers of a Tathagata) and fearlessness (four kinds of fearlessness of a Buddha), without any fear in the midst of all assemblies. They constantly contemplate the profound twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), abandoning views of existence and non-existence, and walking the Middle Way. All views concerning self and what belongs to self, the lifespan of beings, the nurturing of individuals, the agent and the recipient, permanence and impermanence, existence and non-existence, and the causes of bondage, are extinguished and no longer arise. They seal with the royal seal of total retention (the ability to retain all Dharma teachings), and all their eloquence, debates, and detailed explanations cannot be exhausted even after countless eons. They obtain great divine power, capable of moving countless Buddha lands, and they are skilled in traveling to and from all Buddha lands, having cut off anger, fear, arrogance, and negligence. Their teachings are like the roar of a lion. All beings, whether enemies, relatives, or neutral, can peacefully reach ultimate Nirvana. Dharma clouds spread, bringing forth thunder, and the three kinds of knowledge (knowledge of past lives, divine eye, and extinction of outflows) and liberation are like flashes of lightning. The supreme Dharma rain is like nectar, capable of bestowing Dharma wealth, ensuring the continuity of the Three Jewels (Buddha, Dharma, Sangha). They are pure both internally and externally, like a precious jewel, with excellent and incomparable features, adorning themselves with various roots of virtue. They receive the Dharma consecration, attaining the position of a Bodhisattva who will become a Buddha in the next life, and they are skilled in discerning the conduct of all beings, accordingly subduing them and leading them to liberation. They can purify the Bodhimanda (place of enlightenment), sit on the lion throne, and obtain fearlessness in all Dharmas. They can transform themselves into the form of a Buddha, and they can manifest all the deeds of a Buddha, with their minds freely turning the Dharma wheel. Shariputra (one of the ten great disciples of the Buddha, known for his wisdom)! That land is purely populated by such Bodhisattva Mahasattvas (great Bodhisattvas) as their retinue.」

At that time, the assembly, having heard the Buddha praise the merits and wisdom of those Bodhisattvas, were filled with joy and delight. They scattered heavenly Utpala flowers (blue lotus), Kumuda flowers (red lotus), Padma flowers (pink lotus), Pundarika flowers (white lotus), and Mandarava flowers (heavenly flowers) upon the Bodhisattva Inexhaustible Intent and all the other Bodhisattvas, and with one voice, they said, 「Today, we have truly gained great benefit, being able to see such righteous ones, and we will bow down, make offerings, and respectfully surround them.」

【English Translation】 Emptiness, with great compassion, they firmly rescue all beings, constantly holding a joyful heart to make them rejoice together. All their relinquishing hearts skillfully extinguish hatred and attachment, causing the nets of Mara and disputes to completely disappear. They are adept at understanding the tendencies of all beings' various faculties, and according to their capacities, they bestow the appropriate Dharma wealth. Their minds are as equanimous as earth, water, fire, and wind, capable of destroying all heterodox views of external paths, crushing enemy camps, establishing victorious banners, and entering deeply into the Buddha's Dharma, the ten powers (ten powers of a Tathagata) and fearlessness (four kinds of fearlessness of a Buddha), without any fear in the midst of all assemblies. They constantly contemplate the profound twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), abandoning views of existence and non-existence, and walking the Middle Way. All views concerning self and what belongs to self, the lifespan of beings, the nurturing of individuals, the agent and the recipient, permanence and impermanence, existence and non-existence, and the causes of bondage, are extinguished and no longer arise. They seal with the royal seal of total retention (the ability to retain all Dharma teachings), and all their eloquence, debates, and detailed explanations cannot be exhausted even after countless eons. They obtain great divine power, capable of moving countless Buddha lands, and they are skilled in traveling to and from all Buddha lands, having cut off anger, fear, arrogance, and negligence. Their teachings are like the roar of a lion. All beings, whether enemies, relatives, or neutral, can peacefully reach ultimate Nirvana. Dharma clouds spread, bringing forth thunder, and the three kinds of knowledge (knowledge of past lives, divine eye, and extinction of outflows) and liberation are like flashes of lightning. The supreme Dharma rain is like nectar, capable of bestowing Dharma wealth, ensuring the continuity of the Three Jewels (Buddha, Dharma, Sangha). They are pure both internally and externally, like a precious jewel, with excellent and incomparable features, adorning themselves with various roots of virtue. They receive the Dharma consecration, attaining the position of a Bodhisattva who will become a Buddha in the next life, and they are skilled in discerning the conduct of all beings, accordingly subduing them and leading them to liberation. They can purify the Bodhimanda (place of enlightenment), sit on the lion throne, and obtain fearlessness in all Dharmas. They can transform themselves into the form of a Buddha, and they can manifest all the deeds of a Buddha, with their minds freely turning the Dharma wheel. Shariputra (one of the ten great disciples of the Buddha, known for his wisdom)! That land is purely populated by such Bodhisattva Mahasattvas (great Bodhisattvas) as their retinue. At that time, the assembly, having heard the Buddha praise the merits and wisdom of those Bodhisattvas, were filled with joy and delight. They scattered heavenly Utpala flowers (blue lotus), Kumuda flowers (red lotus), Padma flowers (pink lotus), Pundarika flowers (white lotus), and Mandarava flowers (heavenly flowers) upon the Bodhisattva Inexhaustible Intent and all the other Bodhisattvas, and with one voice, they said, 「Today, we have truly gained great benefit, being able to see such righteous ones, and we will bow down, make offerings, and respectfully surround them.」

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若有眾生聞其名者，亦得如是無量善利。若聞讚歎稱其功德，悉皆當發無上道心。」說是語時，大會中有三百六十萬眾生髮阿耨多羅三藐三菩提心。

佛告舍利弗：「彼佛世界無三惡道及其名字，亦無邪行越戒之名。又無女人慳貪、嫉妒、破戒、瞋恚、懈怠、亂心、愚癡之名，及以障礙蔭蓋集名。眾生根等無上中下，純是一乘無大小名。佛土無有凈穢之名，亦無三寶差別之稱。不聞飢渴飲食之聲，及我我所遮護之名，無諸魔網妄見集名。彼佛世界平坦廣大，一日月照周匝六十億百千那由他由延，是希有事是彼菩薩本願所致。其土平正猶如手掌，琉璃眾寶雜廁共成，其地柔軟猶如天衣，若有觸者受微妙樂。寶樹莊嚴行伍相當，寶繩連綿以界八道。所有諸華常自開敷，亦無石沙荊棘穢惡，所有諸山純以眾寶而挍飾之，人天無別法喜禪味以為飲食。其土無有王者之名，唯除普賢如來法王。彼佛世尊及諸菩薩，不以文字而有所說。彼諸菩薩唯修觀佛，諦視無厭，目不曾眴，即便能得唸佛三昧悟無生忍，是故彼土名曰不眴。

「云何唸佛？謂不觀色相、出生種性、過去凈業，是時心中不生自高。不觀現在陰界諸入、見聞覺知心意識等，無有戲論生住滅相，不取不捨不念不思。不觀思想及非思想，不分別想法想己想無

【現代漢語翻譯】 現代漢語譯本：如果眾生聽到這位佛的名號，也能獲得如此無量的善利。如果聽到讚歎稱揚他的功德，都應當發起無上菩提之心。』當佛說這些話時，大會中有三百六十萬眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 佛告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『那個佛的世界沒有三惡道（地獄、餓鬼、畜生）及其名稱，也沒有邪行違犯戒律的說法。也沒有女人慳吝貪婪、嫉妒、破戒、嗔恨、懈怠、心亂、愚癡的說法，以及障礙覆蓋聚集的說法。眾生的根器沒有上中下之分，純粹是一乘（唯一佛乘），沒有大小之名。佛土沒有清凈和污穢的說法，也沒有佛法僧三寶差別的稱謂。聽不到飢渴飲食的聲音，以及我、我所（執著于自我和所屬）遮護的說法，沒有各種魔網虛妄見解聚集的說法。那個佛的世界平坦廣大，一日月照耀周遍六十億百千那由他由延（極大的距離單位），這是稀有的事情，是那位菩薩本願所致。那裡的土地平正如同手掌，琉璃和各種珍寶交錯構成，土地柔軟如同天衣，如果有人觸控會感受到微妙的快樂。寶樹莊嚴排列整齊，寶繩連綿環繞劃分八條道路。所有的花朵經常自己開放，也沒有石頭沙子荊棘污穢，所有的山都用各種珍寶裝飾，人和天人沒有區別，以法喜禪味作為食物。那裡沒有國王的說法，只有普賢如來（象徵一切菩薩行愿的菩薩）法王。那位佛世尊和各位菩薩，不用文字來宣說佛法。那些菩薩只修觀佛，專注觀看沒有厭倦，眼睛不曾眨動，就能得到唸佛三昧（專注唸佛的禪定）領悟無生法忍（對諸法不生不滅的真理的領悟），所以那個佛土名叫不眴（不眨眼）。』 『如何唸佛呢？就是不觀察色相、出生種性、過去的清凈業，這時心中不生起自高自大的想法。不觀察現在的陰界諸入（構成身心的要素）、見聞覺知心意識等，沒有戲論生住滅的現象，不取不捨不念不想。不觀察思想和非思想，不分別想法、想自己、無想。

【English Translation】 English version: 'If sentient beings hear his name, they will also obtain such immeasurable benefits. If they hear praises extolling his merits, they should all arouse the unsurpassed Bodhi mind.' When these words were spoken, three million six hundred thousand beings in the assembly aroused the Anuttara-samyak-sambodhi mind (the mind of unsurpassed perfect enlightenment). The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom), 'That Buddha's world has no three evil paths (hell, hungry ghosts, animals) or their names, nor is there any talk of evil conduct violating precepts. There is also no talk of women being stingy, greedy, jealous, breaking precepts, angry, lazy, having a disturbed mind, or being foolish, nor of obstacles, coverings, or gatherings. The faculties of sentient beings are not divided into superior, middle, or inferior; they are purely of the One Vehicle (the only Buddha vehicle), without names of large or small. The Buddha land has no names of purity or defilement, nor are there different designations for the Three Jewels (Buddha, Dharma, Sangha). No sounds of hunger or thirst for food are heard, nor are there names of 'I' or 'mine' (attachment to self and possessions) or protection, nor are there names of various demonic nets or false views. That Buddha's world is flat and vast, and one sun and moon illuminate sixty billion hundred thousand nayutas of yojanas (extremely large units of distance) all around. This is a rare occurrence, brought about by the original vows of that Bodhisattva. The land there is as flat as the palm of a hand, made of a mixture of lapis lazuli and various treasures. The ground is as soft as heavenly garments, and if anyone touches it, they will experience subtle joy. The jeweled trees are arranged in orderly rows, and jeweled ropes are strung together to mark eight paths. All the flowers are always in bloom, and there are no stones, sand, thorns, or filth. All the mountains are adorned with various treasures. There is no distinction between humans and devas (gods), and they take the joy of Dharma and the taste of meditation as their food. There is no name of a king there, except for Samantabhadra Tathagata (the Bodhisattva symbolizing all Bodhisattva vows and practices), the Dharma King. That Buddha World Honored One and all the Bodhisattvas do not use words to expound the Dharma. Those Bodhisattvas only practice contemplating the Buddha, gazing intently without weariness, their eyes never blinking, and they can attain the Samadhi of Buddha Recitation (meditative concentration on the Buddha) and realize the forbearance of non-origination (the realization of the truth of the non-arising and non-ceasing of all phenomena). Therefore, that land is called 'Not Blinking'.' 'How does one practice Buddha Recitation? It means not observing physical forms, birth lineage, or past pure karma. At this time, the mind does not give rise to self-conceit. Not observing the present skandhas (aggregates), realms, and entrances (elements that make up the body and mind), such as seeing, hearing, feeling, knowing, mind, and consciousness, there are no phenomena of play, arising, abiding, or ceasing. Not grasping, not abandoning, not thinking, not contemplating. Not observing thought and non-thought, not distinguishing thought, thinking of oneself, or non-thought.'

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一異想。境界功德內外中間，不起覺觀始終之念。不觀形貌威儀法式，不觀戒定智慧解脫解脫知見、十力無畏、不共之法。

「正念佛者，不可思議，不造行不作想，無等等離思惟，無所念無思處，無陰入界、生住滅相，無有處所非無處所。非動非住，非色非識非想非受非行，于識不生識知，于地水火風不生識知。眼色、耳聲、鼻香、舌味、身觸、心法亦復如是。如是不緣一切境界，不生諸相我及我所，不起見聞覺知之想，究竟能到一切解脫。

「心心數法滅不相續，凈諸憶想非憶想等，善除愛恚滅因緣相，此彼中間悉斷無餘。是法清凈無文字故，法無歡喜不動轉故，法無有苦不味著故，法無燋熱本寂滅故，法無解脫性舍離故，法無有身離色相故，法無受相無有我故，法無結縛寂無相故，法相無為無所作故，法無言教無識知故，法無始終無取捨故，法無安止無處所故，法無有作離受者故，法無有滅本無生故。

「心數思惟所緣住法，不取其相不生分別，不受不著不然不滅不生不出。法性平等猶如虛空，過於眼色、耳聲、鼻香、舌味、身觸、心法，是名菩薩唸佛三昧。菩薩得是念佛三昧，一切法中得自在智陀羅尼門，聞佛所說悉能受持終不忘失，亦得曉了一切眾生言辭音聲無礙辯才。

「舍利

【現代漢語翻譯】 現代漢語譯本： 『一異想』（指對事物抱持單一或差異的觀念）。在境界、功德、內外、中間，不起覺察、觀想、始終的念頭。不觀察形貌、威儀、法式，不觀察戒、定、智慧、解脫、解脫知見、十力（如來所具有的十種力量）、無畏（佛的四種無所畏懼）、不共之法（佛獨有的功德）。 『正念佛者』（真正念佛的人），不可思議，不造作行為，不產生任何想法，超越一切思慮，無所念、無思慮之處，沒有陰（構成生命的五種要素）、入（感官與對像）、界（構成世界的要素）、生住滅的現象，沒有處所，也非沒有處所。非動非住，非色（物質）、非識（意識）、非想（概念）、非受（感受）、非行（意志），對於識不產生識知，對於地、水、火、風不產生識知。眼、色，耳、聲，鼻、香，舌、味，身、觸，心、法也是如此。像這樣不攀緣一切境界，不產生諸相（我及我所），不起見聞覺知的想法，最終能夠達到一切解脫。 心心數法（心理活動及其附屬現象）滅不相續，凈化一切憶想，非憶想等，善於消除愛、恨，滅除因緣的現象，此彼中間完全斷絕無餘。此法清凈，因為沒有文字；法無歡喜，因為不轉動；法無有苦，因為不執著；法無焦熱，因為本性寂滅；法無解脫，因為性本舍離；法無有身，因為離色相；法無受相，因為無我；法無結縛，因為寂靜無相；法相無為，因為無所作為；法無言教，因為無識知；法無始終，因為無取捨；法無安止，因為無處所；法無有作，因為離受者；法無有滅，因為本無生。 心數思惟所緣住法，不取其相，不生分別，不受不著，不生不滅不出。法性平等，猶如虛空，超越眼、色，耳、聲，鼻、香，舌、味，身、觸，心、法，這稱為菩薩唸佛三昧（通過唸佛而達到的禪定狀態）。菩薩得到這種唸佛三昧，在一切法中得到自在智陀羅尼門（總持一切法義的智慧），聽到佛所說的一切都能接受並持守，終不忘失，也能瞭解一切眾生的言辭音聲，具有無礙的辯才。 舍利弗（佛陀的十大弟子之一）

【English Translation】 English version: 'One different thought' (referring to holding a singular or differing view about things). In realms, merits, inside, outside, and in between, not arising thoughts of awareness, contemplation, or beginning and end. Not observing forms, dignified manners, or rules, not observing precepts, concentration, wisdom, liberation, the knowledge of liberation, the ten powers (the ten powers of a Tathagata), fearlessness (the four fearlessnesses of a Buddha), and the unique qualities of a Buddha. 'Those who are rightly mindful of the Buddha' (those who truly practice mindfulness of the Buddha) are inconceivable, do not create actions, do not generate any thoughts, transcend all contemplation, have no place of thought or contemplation, have no skandhas (the five aggregates that constitute life), ayatanas (sense bases and their objects), dhatus (elements that constitute the world), or the phenomena of arising, abiding, and ceasing, have no place, and are also not without place. Neither moving nor abiding, neither form (matter), nor consciousness, nor perception, nor feeling, nor volition, do not generate knowledge of consciousness, do not generate knowledge of earth, water, fire, or wind. The same is true for eye and form, ear and sound, nose and smell, tongue and taste, body and touch, and mind and dharma. Like this, not clinging to any realms, not generating any phenomena (self and what belongs to self), not arising thoughts of seeing, hearing, awareness, and knowing, ultimately able to reach all liberation. The mental activities and their associated phenomena cease without continuity, purify all memories, non-memories, etc., skillfully eliminate love and hate, extinguish the phenomena of causes and conditions, and completely cut off the middle between this and that without remainder. This dharma is pure because it has no words; dharma has no joy because it does not move; dharma has no suffering because it does not cling; dharma has no burning because its nature is extinction; dharma has no liberation because its nature is detachment; dharma has no body because it is separate from form; dharma has no feeling because it is without self; dharma has no bondage because it is peaceful and without phenomena; the nature of dharma is unconditioned because it is without action; dharma has no teachings because it is without knowledge; dharma has no beginning or end because it is without taking or rejecting; dharma has no abiding because it has no place; dharma has no action because it is separate from the receiver; dharma has no cessation because it is originally without arising. The mental activities contemplate the object of focus, not grasping its form, not generating discrimination, not receiving, not clinging, not arising, not ceasing, not emerging. The nature of dharma is equal, like space, surpassing eye and form, ear and sound, nose and smell, tongue and taste, body and touch, and mind and dharma, this is called the Samadhi of Buddha Mindfulness of a Bodhisattva (the state of meditation achieved through mindfulness of the Buddha). A Bodhisattva who attains this Samadhi of Buddha Mindfulness, in all dharmas, attains the Dharani Gate of Unobstructed Wisdom (the wisdom that holds all the meanings of dharma), is able to receive and uphold all that the Buddha says, never forgetting it, and is also able to understand the words and sounds of all sentient beings, possessing unobstructed eloquence. Shariputra (one of the ten great disciples of the Buddha)

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弗！彼普賢如來，不如此土以二因緣演說正見，所謂從他聞聲內正憶念。彼諸菩薩當見佛時，尋能分別諸深妙義，具足成就六波羅蜜。何以故？若不取色相即是具足檀波羅蜜，若除色相即是具足尸波羅蜜，若觀色盡即是具足羼提波羅蜜，若見色寂滅即是具足毗梨耶波羅蜜，若不行色相即是具足禪波羅蜜，若不戲論色相即是具足般若波羅蜜，是諸菩薩即觀佛時，尋具如是六波羅蜜得無生忍。

「舍利弗！諸佛世界嚴凈微妙，少有如彼普賢如來不眴世界。」

時舍利弗語無盡意：「唯，善男子！快哉仁者！汝等大士得在彼土見普賢佛，獲無量利。」

時無盡意語舍利弗：「大德今者頗欲得見不眴世界普賢世尊及大眾不？」

舍利弗言：「唯然欲見，令此大眾增長善根。」

時，無盡意即入菩薩示現一切佛土三昧，入三昧已令此大眾及舍利弗，尋見彼土普賢如來及其大會。見是事已即從座起，合掌遙禮彼佛大眾。此會大眾以佛、世尊及無盡意神通道力，得微妙華世所希有，其華色香未曾見聞，自然滿掬遙散東方，以用供養普賢如來；華尋遍至彼佛世界普賢如來及其大眾。

彼諸菩薩見是華已，白佛言：「世尊！是華嚴麗世所希有，為從何處而來至此？」

彼佛答言：「是無盡意

【現代漢語翻譯】 現代漢語譯本 『弗！』普賢如來（普賢菩薩的佛身）不像這個世界一樣，通過兩種因緣來演說正見，即從他人聽聞聲音和內心正確憶念。那些菩薩在見到佛時，立刻就能分辨各種深奧微妙的意義，圓滿成就六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？如果不執著於色相，就是圓滿佈施波羅蜜；如果去除色相，就是圓滿持戒波羅蜜；如果觀察色相的消盡，就是圓滿忍辱波羅蜜；如果見到色相的寂滅，就是圓滿精進波羅蜜；如果不執著於色相的執行，就是圓滿禪定波羅蜜；如果不戲論色相，就是圓滿智慧波羅蜜。這些菩薩在見到佛時，立刻就能圓滿這六波羅蜜，獲得無生法忍。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！』諸佛的世界莊嚴清凈而微妙，很少有像普賢如來不眴世界（普賢如來所居住的清凈世界）那樣殊勝的。」 這時，舍利弗對無盡意（菩薩名）說：『是的，善男子！真是太好了！你們這些大菩薩能夠在那樣的國土見到普賢佛，獲得了無量的利益。』 這時，無盡意對舍利弗說：『大德，您現在想不想見到不眴世界的普賢世尊以及他的大眾呢？』 舍利弗說：『是的，我很想見，讓這裡的大眾也增長善根。』 這時，無盡意立刻進入菩薩示現一切佛土三昧（一種禪定狀態），進入三昧后，讓這裡的大眾和舍利弗，立刻見到那個世界的普賢如來和他的法會。見到這些后，他們立刻從座位上站起來，合掌遙向那佛和大眾禮拜。這個法會的大眾憑藉佛、世尊和無盡意的神通力量，得到了微妙的鮮花，世間罕見，那些花的顏色和香味從未見過聽過，自然地滿捧著，遙向東方散去，用來供養普賢如來；鮮花立刻遍佈那個佛的世界，到達普賢如來和他的大眾那裡。 那些菩薩見到這些鮮花后，對佛說：『世尊！這些鮮花莊嚴美麗，世間罕見，是從哪裡來到這裡的呢？』 那位佛回答說：『是無盡意（菩薩名）

【English Translation】 English version 'O Bhadra! That Samantabhadra Tathagata (the Buddha form of Samantabhadra Bodhisattva) does not, like this world, expound the right view through two causes and conditions, namely, hearing sounds from others and correctly recollecting internally. When those Bodhisattvas see the Buddha, they immediately can distinguish all the profound and subtle meanings, and fully accomplish the Six Paramitas (Perfections: generosity, morality, patience, diligence, meditation, and wisdom). Why is that? If one does not grasp at the appearance of form, one is fully accomplishing the Dana Paramita (Perfection of Generosity); if one removes the appearance of form, one is fully accomplishing the Sila Paramita (Perfection of Morality); if one observes the exhaustion of form, one is fully accomplishing the Ksanti Paramita (Perfection of Patience); if one sees the extinction of form, one is fully accomplishing the Virya Paramita (Perfection of Diligence); if one does not engage in the appearance of form, one is fully accomplishing the Dhyana Paramita (Perfection of Meditation); if one does not engage in the play of the appearance of form, one is fully accomplishing the Prajna Paramita (Perfection of Wisdom). When these Bodhisattvas see the Buddha, they immediately fully accomplish these Six Paramitas and attain the non-origination forbearance.' 'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Buddha worlds are adorned, pure, and subtle, and there are few like that Samantabhadra Tathagata's Abhyudgata world (the pure land where Samantabhadra Tathagata resides).' At that time, Sariputra said to Aksayamati (a Bodhisattva's name): 'Yes, good man! How wonderful! You great Bodhisattvas are able to see Samantabhadra Buddha in that land and have obtained immeasurable benefits.' At that time, Aksayamati said to Sariputra: 'Great Virtue, do you now wish to see the Samantabhadra World Honored One of the Abhyudgata world and his assembly?' Sariputra said: 'Yes, I wish to see, so that this assembly may increase their roots of goodness.' At that time, Aksayamati immediately entered the Samadhi of the Bodhisattva's Manifestation of All Buddha Lands (a state of meditative concentration). Having entered the Samadhi, he caused this assembly and Sariputra to immediately see the Samantabhadra Tathagata and his assembly in that world. Having seen this, they immediately rose from their seats, joined their palms, and bowed in reverence to that Buddha and his assembly. The assembly, through the spiritual power of the Buddha, the World Honored One, and Aksayamati, obtained subtle flowers, rare in the world. The colors and fragrance of those flowers had never been seen or heard before. Naturally, they were filled in their hands and scattered towards the east to offer to Samantabhadra Tathagata. The flowers immediately spread throughout that Buddha's world, reaching Samantabhadra Tathagata and his assembly. When those Bodhisattvas saw these flowers, they said to the Buddha: 'World Honored One! These flowers are adorned and beautiful, rare in the world. From where have they come to this place?' That Buddha replied: 'It is Aksayamati (a Bodhisattva's name)'

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在娑婆世界，是中亦有十方世界諸來菩薩，而共聚集能仁佛所，供養恭敬尊重讚歎，聽佛世尊說大集經，是其大眾所散之華。」

彼諸菩薩復白佛言：「其佛世界在何方面，去是遠近？」

彼佛答言：「諸善男子！在此西方去是佛土十恒河沙世界微塵等國，彼有世界名曰娑婆。」

諸菩薩言：「愿樂欲見釋迦文佛及其大眾。」

爾時，普賢如來尋放大光，其明徹照此佛世界。彼諸大眾因佛光明，悉得遙見娑婆世界釋迦文佛及諸大眾。見已，歡喜合掌恭敬作如是言：「希有世尊！其土菩薩一切大眾，從何所來而作此集，遍滿其界間無空處？」

彼佛答言：「諸善男子！其諸大眾悉從十方無量世界而來集會，咨啟聽受甚深妙法。」

時舍利弗問無盡意：「誰字仁者為無盡意？」

無盡意言：「唯，舍利弗！一切諸法因緣果報名無盡意。所以者何？一切諸法不可盡故。」

舍利弗言：「唯，善男子！愿仁當說無盡法門。」

無盡意言：「唯，舍利弗！初發無上菩提心時已不可盡。所以者何？發菩提心不離煩惱故，發心相續不悕余乘故，發心堅固不參外論故，發心不壞魔不沮故，發心恒順善根增長故，發心至常有為法無常故，發心不動一切諸佛安慰護助故，發心勝妙

【現代漢語翻譯】 現代漢語譯本：在娑婆世界（Saha world），也有來自十方世界的諸位菩薩，他們共同聚集在能仁佛（Shakyamuni Buddha）所在之處，供養、恭敬、尊重、讚歎，聽佛世尊宣說《大集經》，這是他們大眾所散佈的鮮花。 那些菩薩又對佛說：『那個佛的世界在哪個方向，距離這裡有多遠？』 那位佛回答說：『各位善男子！在西方，距離這個佛土有十恒河沙世界微塵數那麼多的國土，那裡有一個世界名叫娑婆。』 諸位菩薩說：『我們願意見到釋迦文佛（Shakyamuni Buddha）及其大眾。』 這時，普賢如來（Samantabhadra Tathagata）隨即放出大光明，那光明徹底照亮了這個佛的世界。那些大眾因為佛的光明，都得以遙見娑婆世界的釋迦文佛和他的大眾。見到之後，他們歡喜地合掌恭敬，這樣說道：『稀有啊，世尊！那個國土的菩薩和一切大眾，是從哪裡來的，聚集在這裡，遍滿整個空間，沒有空隙？』 那位佛回答說：『各位善男子！那些大眾都是從十方無量世界而來，前來請教並聽受甚深微妙的佛法。』 這時，舍利弗（Sariputra）問無盡意（Akshayamati）：『仁者，你為什麼被稱為無盡意？』 無盡意說：『是的，舍利弗！一切諸法因緣果報的名稱是無盡的。為什麼呢？因為一切諸法是不可窮盡的。』 舍利弗說：『是的，善男子！希望您能講說無盡的法門。』 無盡意說：『是的，舍利弗！初發無上菩提心的時候就已經不可窮盡了。為什麼呢？因為發菩提心不離煩惱，發心相續不希望其他乘，發心堅定不參與外道邪說，發心不被破壞，魔不能阻礙，發心恒常順應善根增長，發心達到常有為法無常的境界，發心不動搖，一切諸佛都安慰護持，發心殊勝微妙。』

【English Translation】 English version: In the Saha world, there are also Bodhisattvas from the ten directions, who gather together at the place of Shakyamuni Buddha, making offerings, paying respects, honoring, and praising, listening to the Buddha, the World Honored One, expounding the Mahasamnipata Sutra, and these are the flowers scattered by the assembly. Those Bodhisattvas then asked the Buddha, 'In which direction is that Buddha's world, and how far is it from here?' That Buddha replied, 'Good men! To the west, beyond ten Ganges River sands of world dust-like lands from this Buddha land, there is a world called Saha.' The Bodhisattvas said, 'We wish to see Shakyamuni Buddha and his assembly.' At that time, Samantabhadra Tathagata immediately emitted great light, which thoroughly illuminated this Buddha's world. Because of the Buddha's light, those assemblies were able to see remotely Shakyamuni Buddha and his assembly in the Saha world. Having seen this, they joyfully joined their palms in respect and said, 'How rare, World Honored One! From where have the Bodhisattvas and all the assembly of that land come, gathering here, filling the entire space without any gaps?' That Buddha replied, 'Good men! Those assemblies have all come from countless worlds in the ten directions, to inquire and listen to the profound and wonderful Dharma.' At that time, Sariputra asked Akshayamati, 'Why are you called Akshayamati, the inexhaustible one?' Akshayamati said, 'Yes, Sariputra! The names of all dharmas, causes, conditions, and results are inexhaustible. Why? Because all dharmas are inexhaustible.' Sariputra said, 'Yes, good man! May you please explain the inexhaustible Dharma gate.' Akshayamati said, 'Yes, Sariputra! The initial arising of the unsurpassed Bodhi mind is already inexhaustible. Why? Because the arising of the Bodhi mind does not depart from afflictions, the continuity of the arising of the mind does not desire other vehicles, the firmness of the arising of the mind does not participate in external doctrines, the arising of the mind is not destroyed, demons cannot obstruct it, the arising of the mind constantly accords with the growth of good roots, the arising of the mind reaches the state where the conditioned is impermanent, the arising of the mind is unmoving, all Buddhas comfort and protect it, and the arising of the mind is supreme and wonderful.'

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離衰損故，發心安止不戲論故，發心無喻無相似故，發心金剛壞諸法故，發心無盡無量功德悉成就故，發心平等利眾生故，發心普覆無別異故，發心鮮明性常凈故，發心無垢智慧明瞭故，發心善解不離畢竟故，發心廣快慈如虛空故，發心曠大悉能容受諸眾生故，發心無礙智慧通達故，發心遍至大悲不斷故，發心不斷善解立愿故，發心為歸諸佛所贊故，發心殊勝二乘宗仰故，發心深遠一切眾生所不知故，發心不敗不破佛法故，發心安隱善與眾生諸快樂故，發心莊嚴一切功德悉成就故，發心善察智慧成就故。發心增長隨意施與故，發心如願戒清凈故，發菩提心普及怨親具忍辱故，發心難壞具精進故，發心寂滅具禪定故，發心無毀具智慧故，發心無愿增長大慈故，發菩提心住根堅牢增長大悲故，發心和悅增長大喜故，發心不動增長大舍故，發心任重諸佛所受故，發心不絕三寶不斷故。唯，舍利弗！菩薩如是為一切智發菩提心，豈可盡耶？」

舍利弗言：「唯，善男子！譬如虛空不可窮盡，為一切智發菩提心，不可得盡亦復如是。」

無盡意言：「唯，舍利弗！佛戒無盡，因戒發心故不可盡。佛定無盡，因定發心故不可盡。佛慧無盡，因慧發心故不可盡。佛解脫無盡，因解脫髮心故不可盡。佛解脫知見無盡，因解

【現代漢語翻譯】 現代漢語譯本 因為遠離衰敗和損耗，所以發心安住而不戲論；因為發心沒有比喻和相似之處，所以發心如同金剛能摧毀一切法；因為發心能成就無盡無量的功德，所以發心平等利益一切眾生；因為發心普遍覆蓋而無差別，所以發心鮮明且本性清凈；因為發心沒有污垢且智慧明瞭，所以發心善於理解而不離究竟；因為發心廣大快捷且慈悲如虛空，所以發心曠達能容納一切眾生；因為發心沒有障礙且智慧通達，所以發心遍及一切且大悲不斷；因為發心不斷且善於理解並立下誓願，所以發心是諸佛所讚歎的歸宿；因為發心殊勝是二乘所宗仰的，所以發心深遠是一切眾生所不知的；因為發心不敗壞不破滅佛法，所以發心安穩能給予眾生一切快樂；因為發心莊嚴能成就一切功德，所以發心善於觀察且智慧成就；因為發心增長能隨意施與，所以發心如願且戒律清凈；因為發菩提心能普及怨親且具足忍辱，所以發心難以破壞且具足精進；因為發心寂滅且具足禪定，所以發心沒有毀壞且具足智慧；因為發心沒有愿求且增長大慈，所以發菩提心安住于堅固的根基且增長大悲；因為發心和悅且增長大喜，所以發心不動且增長大舍；因為發心承擔重任是諸佛所接受的，所以發心不絕且三寶不斷。唯，舍利弗（佛陀十大弟子之一，以智慧著稱）！菩薩如此爲了一切智（佛陀的智慧）而發菩提心，難道可以窮盡嗎？」 舍利弗（佛陀十大弟子之一，以智慧著稱）說：「唯，善男子！譬如虛空不可窮盡，爲了一切智（佛陀的智慧）而發菩提心，也是不可窮盡的。」 無盡意（菩薩名）說：「唯，舍利弗（佛陀十大弟子之一，以智慧著稱）！佛的戒律無盡，因為戒律而發心所以不可窮盡。佛的禪定無盡，因為禪定而發心所以不可窮盡。佛的智慧無盡，因為智慧而發心所以不可窮盡。佛的解脫無盡，因為解脫而發心所以不可窮盡。佛的解脫知見無盡，因為解脫知見而發心所以不可窮盡。

【English Translation】 English version Because of being apart from decay and loss, the mind of aspiration dwells peacefully without idle talk; because the mind of aspiration has no analogy or similarity, it is like a diamond that can destroy all dharmas; because the mind of aspiration can accomplish endless and immeasurable merits, it equally benefits all sentient beings; because the mind of aspiration universally covers without distinction, it is bright and its nature is always pure; because the mind of aspiration is without defilement and its wisdom is clear, it is good at understanding and does not depart from the ultimate; because the mind of aspiration is vast and swift, and its compassion is like space, it is broad and can accommodate all sentient beings; because the mind of aspiration is without obstruction and its wisdom is penetrating, it reaches everywhere and its great compassion is continuous; because the mind of aspiration is continuous and good at understanding and making vows, it is the refuge praised by all Buddhas; because the mind of aspiration is supreme and revered by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is profound and unknown to all sentient beings; because the mind of aspiration does not fail or destroy the Buddha's teachings, it is peaceful and gives all sentient beings happiness; because the mind of aspiration is adorned and accomplishes all merits, it is good at observing and its wisdom is accomplished; because the mind of aspiration grows and gives freely, it is as desired and its precepts are pure; because the mind of Bodhi (enlightenment) extends to both enemies and loved ones and is endowed with patience, it is indestructible and endowed with diligence; because the mind of aspiration is tranquil and endowed with meditation, it is without destruction and endowed with wisdom; because the mind of aspiration is without desire and increases great compassion, the mind of Bodhi dwells on a firm foundation and increases great compassion; because the mind of aspiration is harmonious and increases great joy, it is unmoving and increases great equanimity; because the mind of aspiration takes on heavy responsibilities and is accepted by all Buddhas, it is continuous and the Three Jewels (Buddha, Dharma, Sangha) are continuous. O Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! Can the Bodhisattva's mind of aspiration for all-knowing wisdom (Buddha's wisdom) be exhausted?」 Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said, 「O good man! Just as space cannot be exhausted, the mind of aspiration for all-knowing wisdom (Buddha's wisdom) cannot be exhausted either.」 Anantamatī (a Bodhisattva's name) said, 「O Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! The Buddha's precepts are endless, and because of the mind of aspiration based on precepts, they cannot be exhausted. The Buddha's samadhi (meditative absorption) is endless, and because of the mind of aspiration based on samadhi, it cannot be exhausted. The Buddha's wisdom is endless, and because of the mind of aspiration based on wisdom, it cannot be exhausted. The Buddha's liberation is endless, and because of the mind of aspiration based on liberation, it cannot be exhausted. The Buddha's knowledge and vision of liberation are endless, and because of the mind of aspiration based on the knowledge and vision of liberation, they cannot be exhausted.

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脫知見發心故不可盡。

「唯，舍利弗！如來戒、定、智慧、解脫，解脫知見其性無盡，因是五眾發菩提心，豈可盡耶？如來十力、四無所畏、十八不共法無盡，因如是等故發菩提心，是故無盡。

「唯，舍利弗！舉要言之，一切如來悉皆無盡，因是發心故不可盡，三寶不斷故無有盡，眾生性無盡故無盡，如實智無盡故無盡，隨諸眾生無量心行智無盡故無盡，迴向無上無盡故無盡，教化眾生無盡故無盡，無盡智無生故無盡，離性無生故無盡，知一切法本性無盡故無盡。唯，舍利弗！是名菩薩發菩提心不可盡也。

「複次，舍利弗！是菩薩心清凈無盡。心清凈者不作諂故，不作諂者無奸詐故，無奸詐者善分別故，善分別者無邪命故，無邪命者心清白故，心清白者常正一故，常正一者性殊勝故，性殊勝者無輕毀故，無輕毀者滅諸曲故，滅諸曲者心質直故，心質直者入平正故，入平正者心堅實故，心堅實者不可壞故，不可壞者性牢固故，性牢固者不可動故，不可動者無所依故，無所依者除我心故，除我心者無伴等故，無伴等者息呰蔑故，息呰蔑者作善業故，作善業者無呵責故，無呵責者消過失故，消過失者不熱惱故，不熱惱者性真實故，性真實者無虛誑故，無虛誑者如說行故，如說行者能善作故，能善作

【現代漢語翻譯】 現代漢語譯本：因為脫離了知見而發菩提心，所以這種發心是不可窮盡的。 『是的，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來的戒律（śīla）、禪定（samādhi）、智慧（prajñā）、解脫（vimukti）以及解脫知見，它們的本性是無盡的。因為這五蘊（pañca-skandha）而發菩提心，怎麼可能窮盡呢？如來的十力（daśa-bala）、四無所畏（catu-vaiśāradya）、十八不共法（aṣṭādaśa āveṇika-buddha-dharma）是無盡的，因為這些原因而發菩提心，所以是無盡的。 『是的，舍利弗！總而言之，一切如來都是無盡的，因為這個原因而發心，所以不可窮盡。三寶（triratna，佛、法、僧）不會斷絕，所以沒有窮盡。眾生的本性是無盡的，所以是無盡的。如實智（yathābhūta-jñāna）是無盡的，所以是無盡的。隨著眾生無量的心行，智慧也是無盡的，所以是無盡的。迴向無上菩提是無盡的，所以是無盡的。教化眾生是無盡的，所以是無盡的。無盡的智慧是無生的，所以是無盡的。遠離自性是無生的，所以是無盡的。知道一切法的本性是無盡的，所以是無盡的。是的，舍利弗！這就是菩薩發菩提心不可窮盡的原因。 『再者，舍利弗！菩薩的心是清凈無盡的。心清凈是因為不作諂媚，不作諂媚是因為沒有奸詐，沒有奸詐是因為能善於分別，能善於分別是因為沒有邪命（不以不正當的手段謀生），沒有邪命是因為心清白，心清白是因為常持正念，常持正念是因為本性殊勝，本性殊勝是因為沒有輕毀，沒有輕毀是因為滅除一切彎曲，滅除一切彎曲是因為心正直，心正直是因為進入平等，進入平等是因為心堅實，心堅實是因為不可破壞，不可破壞是因為本性牢固，本性牢固是因為不可動搖，不可動搖是因為無所依賴，無所依賴是因為去除我執，去除我執是因為沒有伴侶和同等，沒有伴侶和同等是因為停止輕蔑，停止輕蔑是因為行善業，行善業是因為沒有呵責，沒有呵責是因為消除過失，消除過失是因為不熱惱，不熱惱是因為本性真實，本性真實是因為沒有虛妄，沒有虛妄是因為如實而行，如實而行是因為能善於作為，能善於作為

【English Translation】 English version: Because the mind of enlightenment is generated from detachment from views, it cannot be exhausted. 'Yes, Śāriputra! The precepts (śīla), concentration (samādhi), wisdom (prajñā), liberation (vimukti), and the knowledge and vision of liberation of the Tathāgata (如來, one of the epithets of the Buddha) are by nature inexhaustible. Because of these five aggregates (pañca-skandha), the mind of enlightenment is generated, how can it be exhausted? The ten powers (daśa-bala), four fearlessnesses (catu-vaiśāradya), and eighteen unique qualities (aṣṭādaśa āveṇika-buddha-dharma) of the Tathāgata are inexhaustible. Because of these reasons, the mind of enlightenment is generated, therefore it is inexhaustible. 'Yes, Śāriputra! In short, all Tathāgatas are inexhaustible. Because of this reason, the mind is generated, so it cannot be exhausted. The Three Jewels (triratna, Buddha, Dharma, Sangha) will not be cut off, so there is no end. The nature of sentient beings is inexhaustible, so it is inexhaustible. The true knowledge (yathābhūta-jñāna) is inexhaustible, so it is inexhaustible. Following the immeasurable mental activities of sentient beings, wisdom is also inexhaustible, so it is inexhaustible. Dedicating merit to unsurpassed enlightenment is inexhaustible, so it is inexhaustible. Teaching sentient beings is inexhaustible, so it is inexhaustible. Inexhaustible wisdom is unborn, so it is inexhaustible. Being apart from self-nature is unborn, so it is inexhaustible. Knowing the true nature of all dharmas is inexhaustible, so it is inexhaustible. Yes, Śāriputra! This is why the mind of enlightenment of a Bodhisattva is inexhaustible.' 'Furthermore, Śāriputra! The mind of a Bodhisattva is pure and inexhaustible. The mind is pure because it does not flatter, it does not flatter because there is no deceit, there is no deceit because one can discern well, one can discern well because there is no wrong livelihood (not making a living by improper means), there is no wrong livelihood because the mind is pure, the mind is pure because one always holds right mindfulness, always holding right mindfulness because the nature is superior, the nature is superior because there is no belittling, there is no belittling because all crookedness is extinguished, all crookedness is extinguished because the mind is upright, the mind is upright because one enters into equality, entering into equality because the mind is firm, the mind is firm because it cannot be destroyed, it cannot be destroyed because the nature is solid, the nature is solid because it cannot be moved, it cannot be moved because there is no reliance, there is no reliance because self-attachment is removed, self-attachment is removed because there is no companion or equal, there is no companion or equal because contempt is stopped, contempt is stopped because good deeds are done, good deeds are done because there is no blame, there is no blame because faults are eliminated, faults are eliminated because there is no distress, there is no distress because the nature is true, the nature is true because there is no falsehood, there is no falsehood because one acts as spoken, one acts as spoken because one can do well, one can do well

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者無瑕疵故，無瑕疵者不錯謬故，不錯謬者無所滯故，無所滯者不退轉故，不退轉者觀眾生故，觀眾生者大悲根深故，大悲根深者善化眾生不疲惓故，善化眾生不疲惓者不求己樂故，不求己樂者不貪利養故，不貪利養者不染愛故，不染愛者緣諸法故，緣諸法者觀羸劣故，觀羸劣者見眾生故，見眾生者常擁護故，常擁護者為歸依故，為歸依者無垢累故，無垢累者善觀察故，善觀察者無譏論故，無譏論者心純善故，心純善者不動搖故，不動搖者善清凈故，善清凈者常精進故，常精進者內清凈故，內清凈者常鮮明故，常鮮明者無垢染故。

「唯，舍利弗！其凈心者能斷慳惜，亦化他人令斷慳惜。其凈心者能斷破戒，亦化他人令斷破戒。其凈心者能斷瞋恚，亦化他人令斷瞋恚。其凈心者能斷懈怠，亦化他人令斷懈怠。其凈心者能斷亂心，亦化他人令斷亂心。其凈心者能斷愚癡，亦化他人令斷愚癡。舍利弗！凈心如是能斷一切諸不善法，安諸眾生於善法中，是故名曰菩薩凈心不可得盡。

「複次，舍利弗！菩薩摩訶薩心行清凈亦不可盡。何以故？菩薩行施時，一切皆見舍諸所有。菩薩行戒亦不可盡，一切皆見持諸禁戒頭陀正行威儀無犯。菩薩行忍亦不可盡，一切皆見於諸眾生心無恚礙。菩薩行進亦不可盡，一切皆見

【現代漢語翻譯】 現代漢語譯本：因為沒有瑕疵，所以不會有錯誤；因為沒有錯誤，所以不會有滯礙；因為沒有滯礙，所以不會退轉；因為不會退轉，所以能觀察眾生；因為能觀察眾生，所以大悲的根基深厚；因為大悲的根基深厚，所以能善巧地教化眾生而不疲倦；因為能善巧地教化眾生而不疲倦，所以不追求自己的快樂；因為不追求自己的快樂，所以不貪圖利益供養；因為不貪圖利益供養，所以不被愛慾所染；因為不被愛慾所染，所以能緣起諸法；因為能緣起諸法，所以能觀察到眾生的羸弱；因為能觀察到眾生的羸弱，所以能見到眾生；因為能見到眾生，所以能常常擁護他們；因為能常常擁護他們，所以能成為他們的歸依；因為能成為他們的歸依，所以沒有垢染的累贅；因為沒有垢染的累贅，所以能善於觀察；因為能善於觀察，所以沒有譏諷議論；因為沒有譏諷議論，所以心是純善的；因為心是純善的，所以不會動搖；因為不會動搖，所以能善於清凈；因為能善於清凈，所以能常常精進；因為能常常精進，所以內心清凈；因為內心清凈，所以能常常鮮明；因為能常常鮮明，所以沒有垢染。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』，心清凈的人能夠斷除慳吝，也能教化他人斷除慳吝。心清凈的人能夠斷除破戒，也能教化他人斷除破戒。心清凈的人能夠斷除瞋恚，也能教化他人斷除瞋恚。心清凈的人能夠斷除懈怠，也能教化他人斷除懈怠。心清凈的人能夠斷除散亂心，也能教化他人斷除散亂心。心清凈的人能夠斷除愚癡，也能教化他人斷除愚癡。舍利弗！清凈的心能夠這樣斷除一切不善法，使眾生安住于善法之中，所以說菩薩的清凈心是不可窮盡的。 『再者，舍利弗！菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願的菩薩）的心行清凈也是不可窮盡的。為什麼呢？菩薩在行佈施時，一切眾生都看到他捨棄一切所有。菩薩在持戒時也是不可窮盡的，一切眾生都看到他持守各種禁戒，頭陀（dhūta，佛教的苦行）正行，威儀沒有過失。菩薩在行忍辱時也是不可窮盡的，一切眾生都看到他對眾生沒有嗔恨和障礙。菩薩在行精進時也是不可窮盡的，一切眾生都看到他

【English Translation】 English version: Because there is no flaw, there is no error; because there is no error, there is no obstruction; because there is no obstruction, there is no regression; because there is no regression, one can observe sentient beings; because one can observe sentient beings, the roots of great compassion are deep; because the roots of great compassion are deep, one can skillfully teach sentient beings without fatigue; because one can skillfully teach sentient beings without fatigue, one does not seek one's own pleasure; because one does not seek one's own pleasure, one does not covet profit and offerings; because one does not covet profit and offerings, one is not tainted by desire; because one is not tainted by desire, one can contemplate all dharmas; because one can contemplate all dharmas, one can observe the weakness of sentient beings; because one can observe the weakness of sentient beings, one can see sentient beings; because one can see sentient beings, one can always protect them; because one can always protect them, one can become their refuge; because one can become their refuge, there is no burden of defilement; because there is no burden of defilement, one can observe skillfully; because one can observe skillfully, there is no criticism or debate; because there is no criticism or debate, the mind is purely good; because the mind is purely good, it does not waver; because it does not waver, one can be skillful in purification; because one can be skillful in purification, one can always be diligent; because one can always be diligent, the inner mind is pure; because the inner mind is pure, one can always be bright; because one can always be bright, there is no defilement. 'Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)!', a person with a pure mind can cut off stinginess and also teach others to cut off stinginess. A person with a pure mind can cut off breaking precepts and also teach others to cut off breaking precepts. A person with a pure mind can cut off anger and also teach others to cut off anger. A person with a pure mind can cut off laziness and also teach others to cut off laziness. A person with a pure mind can cut off a scattered mind and also teach others to cut off a scattered mind. A person with a pure mind can cut off ignorance and also teach others to cut off ignorance. Shariputra! A pure mind can thus cut off all unwholesome dharmas and place sentient beings in wholesome dharmas, therefore it is said that the pure mind of a Bodhisattva is inexhaustible. 'Furthermore, Shariputra! The pure conduct of a Bodhisattva-mahasattva (Bodhisattva-mahāsattva, a Bodhisattva with a great aspiration) is also inexhaustible. Why? When a Bodhisattva practices giving, all beings see him giving up all possessions. When a Bodhisattva practices precepts, it is also inexhaustible, all beings see him upholding various precepts, practicing dhūta (dhūta, ascetic practices in Buddhism) and proper conduct, and his demeanor is without fault. When a Bodhisattva practices patience, it is also inexhaustible, all beings see that he has no hatred or obstruction towards sentient beings. When a Bodhisattva practices diligence, it is also inexhaustible, all beings see him

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于諸善法精勤修集。菩薩行禪亦不可盡，一切皆見於諸禪定無有錯亂。菩薩行慧亦不可盡，一切皆見修習多聞。是名菩薩行施、行戒、行忍、行進、行禪、行慧。菩薩修行慈悲喜捨亦不可盡，一切皆見利益拔苦、歡喜踴躍、善斷愛恚，是名菩薩慈悲喜捨。

「菩薩所行三業清凈，離身三惡及口四過，心離三惡，所謂貪慾、瞋恚、邪見。菩薩修學多聞無盡，不吝惜故；菩薩修行無吝惜者，集一切智故；菩薩修集一切智者，勸余菩薩發道心故；勸余菩薩發道心者，修行安止於善根故；修行安止於善根者，愿向無上菩提道故；愿于無上菩提道者，攝取一切諸佛法故；攝取一切諸佛法者，四事攝取故；菩薩修行四事攝者，懺悔諸罪故；菩薩修行悔過法者，發露諸惡故；菩薩修行發露諸惡者，迴向一切諸功德故；菩薩迴向諸功德者，積聚無量諸珍寶故；積聚無量諸珍寶者，勸請諸佛故；勸請諸佛者，攝取諸法故；攝取諸法者，行大士法故；行大士法者，能為眾生作重任故；為諸眾生作重任者，不捨堅牢諸莊嚴故；不捨堅牢諸莊嚴者，成就眾生一切善事故。

「複次，舍利弗！菩薩摩訶薩有四行無盡。何等為四？菩薩心行無盡、法施無盡、教化無盡、善根無盡，是為菩薩四行無盡。

「菩薩復有四行無盡。何等

【現代漢語翻譯】 現代漢語譯本 在一切善法上精勤修習。菩薩的禪定修行也是無盡的，他們都能看到在各種禪定中沒有錯亂。菩薩的智慧修行也是無盡的，他們都能看到修習多聞。這稱為菩薩的佈施、持戒、忍辱、精進、禪定、智慧的修行。菩薩修行慈、悲、喜、舍也是無盡的，他們都能看到利益眾生、拔除痛苦、歡喜踴躍、善於斷除愛恨，這稱為菩薩的慈、悲、喜、舍。

『菩薩所行的身、口、意三業清凈，遠離身體的三種惡行和口頭的四種過失，心中遠離三種惡念，即貪慾、嗔恚、邪見。菩薩修習多聞是無盡的，因為他們不吝惜；菩薩修行不吝惜，是爲了積累一切智慧；菩薩積累一切智慧，是爲了勸導其他菩薩發起道心；勸導其他菩薩發起道心，是爲了修行安住于善根；修行安住于善根，是爲了愿求無上菩提之道；愿求無上菩提之道，是爲了攝取一切諸佛的法；攝取一切諸佛的法，是爲了用四種方法攝取眾生；菩薩修行用四種方法攝取眾生，是爲了懺悔各種罪過；菩薩修行懺悔法，是爲了發露各種惡行；菩薩修行發露各種惡行，是爲了迴向一切功德；菩薩迴向一切功德，是爲了積聚無量的珍寶；積聚無量的珍寶，是爲了勸請諸佛；勸請諸佛，是爲了攝取諸法；攝取諸法，是爲了行菩薩的大士之法；行菩薩的大士之法，是爲了能為眾生承擔重任；為眾生承擔重任，是爲了不捨棄堅固的莊嚴；不捨棄堅固的莊嚴，是爲了成就眾生的一切善事。

『再者，舍利弗！菩薩摩訶薩有四種修行是無盡的。是哪四種呢？菩薩的心行無盡、法施無盡、教化無盡、善根無盡，這就是菩薩的四種無盡修行。

『菩薩還有四種修行是無盡的。是什麼呢？』

【English Translation】 English version They diligently cultivate all good dharmas. The Bodhisattva's practice of dhyana (meditation) is also inexhaustible; they all see that there is no confusion in various dhyanas. The Bodhisattva's practice of prajna (wisdom) is also inexhaustible; they all see the practice of extensive learning. This is called the Bodhisattva's practice of dana (giving), sila (morality), kshanti (patience), virya (effort), dhyana, and prajna. The Bodhisattva's practice of loving-kindness, compassion, joy, and equanimity is also inexhaustible; they all see benefiting beings, removing suffering, rejoicing with joy, and skillfully cutting off love and hatred. This is called the Bodhisattva's loving-kindness, compassion, joy, and equanimity.

'The Bodhisattva's three karmas of body, speech, and mind are pure, free from the three evils of the body and the four faults of speech, and the mind is free from the three evils, namely greed, hatred, and wrong views. The Bodhisattva's practice of extensive learning is inexhaustible because they are not stingy; the Bodhisattva's practice of non-stinginess is to accumulate all wisdom; the Bodhisattva's accumulation of all wisdom is to encourage other Bodhisattvas to generate the aspiration for enlightenment; encouraging other Bodhisattvas to generate the aspiration for enlightenment is to practice and abide in good roots; practicing and abiding in good roots is to aspire to the unsurpassed path of Bodhi; aspiring to the unsurpassed path of Bodhi is to gather all the dharmas of all Buddhas; gathering all the dharmas of all Buddhas is to gather beings through four means; the Bodhisattva's practice of gathering beings through four means is to repent of all sins; the Bodhisattva's practice of repentance is to reveal all evil deeds; the Bodhisattva's practice of revealing all evil deeds is to dedicate all merits; the Bodhisattva's dedication of all merits is to accumulate immeasurable treasures; accumulating immeasurable treasures is to invite all Buddhas; inviting all Buddhas is to gather all dharmas; gathering all dharmas is to practice the great Bodhisattva's way; practicing the great Bodhisattva's way is to be able to bear heavy responsibilities for beings; bearing heavy responsibilities for beings is not to abandon firm adornments; not abandoning firm adornments is to accomplish all good deeds for beings.'

'Furthermore, Shariputra! The Bodhisattva Mahasattva has four inexhaustible practices. What are the four? The Bodhisattva's mind practice is inexhaustible, the dharma giving is inexhaustible, the teaching is inexhaustible, and the good roots are inexhaustible. These are the four inexhaustible practices of the Bodhisattva.'

'The Bodhisattva also has four inexhaustible practices. What are they?'

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為四？樂在空閑攝持威儀無有厭足、常樂聚集無量功德而無厭足、多求學問廣知諸義而無厭足、常愿無上菩提智慧而無厭足，是名菩薩四行無盡。

「菩薩復有四行無盡。何等為四？覺校計無盡、覺稱量無盡、覺思惟無盡、覺觀法無盡，是為菩薩四行無盡。

「菩薩復有四行無盡。何等為四？覺垢因無盡、覺白法無盡、呵諸煩惱無盡、讚歎白法無盡，是名菩薩四行無盡。

「菩薩復有四行無盡。何等為四？觀諸陰盡無盡、觀諸界盡無盡、觀諸入盡無盡、觀因緣盡無盡，是名菩薩四行無盡。

「菩薩復有四行無盡。何等為四？說無常行無盡、說苦行無盡、說無我行無盡、說寂滅涅槃無盡，是名菩薩四行無盡。

「舉要言之，菩薩所行一切無盡，向一切智、尊一切智、仰一切智，一切智無盡，以是因緣菩薩所行悉皆無盡，是名菩薩心行無盡。

「複次，舍利弗！是菩薩心畢竟無盡。何以故？其所思惟乃至一念，常緣菩提心不疲惓，專趣諸地過生死故；畢竟增長，到彼岸故；畢竟本行，轉勝增上故；畢竟離負，攝勝法故；畢竟無等，具足一切諸佛法故；畢竟所緣，增長善法故；畢竟能到，過心行處故；畢竟莊嚴，無疲厭故；畢竟修行，吉祥菩提種種苦行悉成就故；畢竟不望，不求己樂

【現代漢語翻譯】 現代漢語譯本 什麼是四種無盡的菩薩行？第一，樂於在空閑時保持威儀，永不滿足；第二，常樂於積聚無量功德，永不滿足；第三，勤求學問，廣泛瞭解各種義理，永不滿足；第四，常愿證得無上菩提智慧，永不滿足。這被稱為菩薩的四種無盡之行。 菩薩還有四種無盡之行。什麼是四種？第一，覺知校計無盡；第二，覺知稱量無盡；第三，覺知思惟無盡；第四，覺知觀法無盡。這被稱為菩薩的四種無盡之行。 菩薩還有四種無盡之行。什麼是四種？第一，覺知垢因無盡；第二，覺知白法無盡；第三，呵斥各種煩惱無盡；第四，讚歎白法無盡。這被稱為菩薩的四種無盡之行。 菩薩還有四種無盡之行。什麼是四種？第一，觀察諸陰（五蘊，構成個體存在的要素）的盡與無盡；第二，觀察諸界（十八界，構成經驗的要素）的盡與無盡；第三，觀察諸入（十二入，感官與對像）的盡與無盡；第四，觀察因緣（事物生起的條件）的盡與無盡。這被稱為菩薩的四種無盡之行。 菩薩還有四種無盡之行。什麼是四種？第一，宣說無常之行無盡；第二，宣說苦之行無盡；第三，宣說無我之行無盡；第四，宣說寂滅涅槃（解脫）無盡。這被稱為菩薩的四種無盡之行。 總而言之，菩薩所行的一切都是無盡的，他們趨向一切智（佛的智慧），尊敬一切智，仰慕一切智。一切智是無盡的，因此菩薩所行的一切也都是無盡的。這被稱為菩薩心行的無盡。 再者，舍利弗（佛陀的弟子）！菩薩的心是畢竟無盡的。為什麼呢？因為他們所思惟的，哪怕只是一念，也常常緣于菩提心（覺悟之心），永不疲倦，專心趨向各個菩薩地（菩薩修行的階段），超越生死；畢竟增長，到達彼岸（解脫）；畢竟以本來的修行，轉為更加殊勝；畢竟脫離負擔，攝取殊勝的佛法；畢竟無與倫比，具足一切諸佛的法；畢竟所緣，增長善法；畢竟能夠到達，超越心行之處；畢竟莊嚴，永不疲厭；畢竟修行，吉祥菩提的種種苦行都成就；畢竟不期望，不追求自己的快樂。

【English Translation】 English version What are the four inexhaustible practices of a Bodhisattva? First, they delight in maintaining dignified conduct in leisure, never being satisfied; second, they constantly delight in accumulating immeasurable merits, never being satisfied; third, they diligently seek knowledge and widely understand various meanings, never being satisfied; fourth, they constantly aspire to attain supreme Bodhi wisdom, never being satisfied. These are called the four inexhaustible practices of a Bodhisattva. Furthermore, a Bodhisattva has four inexhaustible practices. What are the four? First, the inexhaustible awareness of calculation; second, the inexhaustible awareness of measurement; third, the inexhaustible awareness of contemplation; fourth, the inexhaustible awareness of observing the Dharma. These are called the four inexhaustible practices of a Bodhisattva. Furthermore, a Bodhisattva has four inexhaustible practices. What are the four? First, the inexhaustible awareness of the causes of defilement; second, the inexhaustible awareness of pure Dharma; third, the inexhaustible condemnation of all afflictions; fourth, the inexhaustible praise of pure Dharma. These are called the four inexhaustible practices of a Bodhisattva. Furthermore, a Bodhisattva has four inexhaustible practices. What are the four? First, observing the exhaustion and inexhaustion of the Skandhas (five aggregates, the elements constituting individual existence); second, observing the exhaustion and inexhaustion of the Dhatus (eighteen elements, the elements constituting experience); third, observing the exhaustion and inexhaustion of the Ayatanas (twelve sense bases, sense organs and their objects); fourth, observing the exhaustion and inexhaustion of Dependent Origination (the conditions for the arising of things). These are called the four inexhaustible practices of a Bodhisattva. Furthermore, a Bodhisattva has four inexhaustible practices. What are the four? First, the inexhaustible teaching of impermanence; second, the inexhaustible teaching of suffering; third, the inexhaustible teaching of no-self; fourth, the inexhaustible teaching of the extinction of Nirvana (liberation). These are called the four inexhaustible practices of a Bodhisattva. In summary, all the practices of a Bodhisattva are inexhaustible. They are directed towards all-knowing wisdom (Buddha's wisdom), they respect all-knowing wisdom, and they admire all-knowing wisdom. All-knowing wisdom is inexhaustible, and therefore all the practices of a Bodhisattva are also inexhaustible. This is called the inexhaustibility of a Bodhisattva's mind and practice. Moreover, Shariputra (a disciple of the Buddha)! The mind of a Bodhisattva is ultimately inexhaustible. Why is that? Because their thoughts, even a single thought, are always focused on the Bodhi mind (the mind of enlightenment), never tiring, and they are dedicated to progressing through the Bodhisattva stages (stages of Bodhisattva practice), transcending birth and death; they ultimately grow, reaching the other shore (liberation); they ultimately transform their original practice into something more excellent; they ultimately free themselves from burdens, embracing the superior Dharma; they are ultimately incomparable, possessing all the teachings of all Buddhas; they ultimately focus on increasing good Dharma; they are ultimately able to reach beyond the realm of mental activity; they are ultimately adorned, never tiring; they ultimately practice, accomplishing all the auspicious and arduous practices of Bodhi; they ultimately do not expect or seek their own pleasure.

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故；畢竟隨順，無諸惡故；畢竟調伏，住聖法故；畢竟不雜，離煩惱故；畢竟難施，不吝頭目故；畢竟難戒，擁護犯禁故；畢竟難忍，忍無力勢諸過惡故；畢竟難進，專修苦行舍二乘故；畢竟難定，心不味著諸禪定故；畢竟難慧，不著一切諸善根故；發行能到，一切善事悉成就故；畢竟遠離憍慢、增上慢、勝慢、我慢、下慢、憍慢、邪慢，善分別故；畢竟能捨，施諸眾生不求報故；畢竟不驚，觀深佛法故；畢竟增進，不停滯故；畢竟無盡，常精進故；畢竟不誑，必為眾生作重擔故。

「又畢竟者，調柔眾生，慈覆利益諸賢善人。悲心救拔諸行惡者，恭敬尊長，護無護者，歸無歸者，照無照者，依無依者，伴無伴者，直諸曲者，善不善者，無奸奸者，凈邪命者，恩于恩者及無恩者、不知恩者，利不利者，實虛謗者，不憍憍者，不毀作者，軟語教呵。

「諸作惡者、護邪行者，見行方便不以為過。于諸受者等心恭敬，于余菩薩常行誘導，以柔軟語而演教誨。樂在空處修行善法，離諸利養不惜身命。無有邪念，心寂滅故；言無邪諂，攝口過故；不以邪業而求利益，其心少欲常知足故；心調柔和，無垢穢故；回在生死，具善根故；能忍諸苦，為眾生故。是為大士一切畢竟而不可盡。是菩薩心，生死煩惱永不能壞。

【現代漢語翻譯】 現代漢語譯本：因此，菩薩的行為畢竟是隨順真理的，因為他們沒有諸多的惡行；畢竟是調伏自心的，因為他們安住于聖法之中；畢竟是不雜染的，因為他們遠離了煩惱；畢竟是難以施捨的，因為他們不吝惜自己的頭目；畢竟是難以持戒的，因為他們守護著那些犯戒的人；畢竟是難以忍受的，因為他們能忍受無力反抗的各種過錯和惡行；畢竟是難以精進的，因為他們專修苦行，捨棄了二乘的修行方式；畢竟是難以入定的，因為他們的心不貪著于各種禪定；畢竟是難以生起智慧的，因為他們不執著於一切善根；他們發起修行，能夠到達一切善事，併成就一切功德；他們畢竟遠離了驕慢（憍慢，指自恃高傲）、增上慢（增上慢，指未證得聖果卻自以為證得）、勝慢（勝慢，指自以為比別人優越）、我慢（我慢，指執著于自我）、下慢（下慢，指自以為比不如自己的人優越）、邪慢（邪慢，指對不應驕傲的事情感到驕傲），因為他們能夠善於分別；他們畢竟能夠捨棄，佈施給一切眾生而不求回報；他們畢竟不會驚慌，因為他們觀察甚深的佛法；他們畢竟會增進修行，不會停滯不前；他們畢竟是無有窮盡的，因為他們常常精進；他們畢竟不會欺誑，必定會為眾生承擔重擔。 此外，菩薩的行為畢竟是調柔眾生的，他們以慈悲覆蓋和利益一切賢善之人；他們以悲心救拔那些行為惡劣的人；他們恭敬長輩，保護那些沒有保護的人；他們是無依無靠者的依靠，是無光明者的光明，是無所依者的依靠，是無伴侶者的伴侶；他們使那些行為不正的人變得正直，使那些不善的人變得善良，使那些奸詐的人變得誠實，使那些以不正當手段謀生的人變得清凈；他們對有恩于自己的人和沒有恩于自己的人、不知恩的人都施以恩惠，對那些有利和不利於自己的人都一視同仁，對那些誹謗自己的人也以誠相待，對那些驕傲的人不驕傲，對那些譭謗自己的人不報復，而是以柔和的語言教導和呵斥。 對於那些作惡的人、守護邪行的人，菩薩看到他們行方便法門，也不會認為他們有過錯。對於一切接受佈施的人，菩薩都以平等的心恭敬對待，對於其他的菩薩，菩薩常常進行誘導，用柔軟的語言來演說教誨。菩薩喜歡在空閑的地方修行善法，遠離各種名利供養，不吝惜自己的身命。他們沒有邪念，因為他們的心已經寂滅；他們言語沒有虛偽諂媚，因為他們守護著自己的口業；他們不以邪惡的手段來謀求利益，因為他們的心少欲知足；他們的心調柔和順，沒有垢穢；他們輪迴于生死之中，卻具足善根；他們能夠忍受各種痛苦，爲了利益眾生。這就是大菩薩一切畢竟而不可窮盡的功德。菩薩的心，生死煩惱永遠不能夠破壞。

【English Translation】 English version: Therefore, the actions of a Bodhisattva are ultimately in accordance with truth, because they are free from all evils; they are ultimately self-disciplined, because they abide in the sacred Dharma; they are ultimately unmixed, because they are free from afflictions; they are ultimately difficult to give, because they do not begrudge their own heads and eyes; they are ultimately difficult to keep precepts, because they protect those who violate them; they are ultimately difficult to endure, because they can endure all kinds of faults and evils that they have no power to resist; they are ultimately difficult to advance, because they focus on ascetic practices, abandoning the paths of the two vehicles; they are ultimately difficult to enter into samadhi, because their minds are not attached to various samadhis; they are ultimately difficult to generate wisdom, because they do not cling to any good roots; they initiate practice, are able to reach all good deeds, and accomplish all merits; they are ultimately free from arrogance (pride, referring to self-conceit), superior arrogance (superior arrogance, referring to claiming to have attained enlightenment when one has not), overweening arrogance (overweening arrogance, referring to thinking oneself superior to others), self-arrogance (self-arrogance, referring to attachment to the self), inferiority arrogance (inferiority arrogance, referring to thinking oneself superior to those who are inferior), and wrong arrogance (wrong arrogance, referring to being proud of things that should not be a source of pride), because they are able to discern well; they are ultimately able to give, giving to all sentient beings without seeking reward; they are ultimately not alarmed, because they contemplate the profound Buddha Dharma; they will ultimately advance in their practice, without stagnating; they are ultimately inexhaustible, because they are constantly diligent; they are ultimately not deceitful, and will surely bear the heavy burden for all sentient beings. Furthermore, the actions of a Bodhisattva are ultimately to tame sentient beings, they cover and benefit all virtuous and good people with compassion; they rescue those who act wickedly with compassion; they respect elders, protect those who have no protection; they are the refuge of the helpless, the light of the lightless, the reliance of the unreliant, the companion of the companionless; they make those who act improperly become upright, make those who are not good become good, make those who are deceitful become honest, and make those who make a living by improper means become pure; they show kindness to those who have been kind to them and those who have not been kind to them, and those who are ungrateful, they treat those who are beneficial and those who are not beneficial to them equally, they treat those who slander them with sincerity, they are not arrogant to those who are arrogant, they do not retaliate against those who slander them, but rather teach and admonish them with gentle words. For those who do evil, and those who uphold wrong practices, the Bodhisattva sees them practicing expedient methods and does not consider them to be at fault. To all those who receive offerings, the Bodhisattva treats them with equal respect, and to other Bodhisattvas, the Bodhisattva often guides them, using gentle words to expound teachings. The Bodhisattva likes to practice good deeds in secluded places, staying away from various fame and offerings, and not begrudging their own lives. They have no evil thoughts, because their minds are already in a state of extinction; their words are free from falsehood and flattery, because they guard their speech; they do not seek benefits through evil means, because their minds are content with little desire; their minds are gentle and harmonious, without defilement; they revolve in the cycle of birth and death, yet they are endowed with good roots; they are able to endure all kinds of suffering, for the benefit of all sentient beings. These are the ultimately inexhaustible merits of a great Bodhisattva. The mind of a Bodhisattva, the afflictions of birth and death can never destroy.

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何以故？是心增長諸功德故，含受一切諸眾生故，成就無盡妙智慧故。大德！是名菩薩摩訶薩畢竟無盡。」◎

◎爾時，舍利弗語無盡意菩薩摩訶薩言：「唯，善男子！頗覆更有無盡法不？」

無盡意言：「有。菩薩修行檀波羅蜜不可窮盡。何以故？菩薩摩訶薩行施無量，所謂須食與食，具足命辯色力樂故；須飲與飲，離渴愛故；須衣與衣，具清凈色除無慚愧故；須乘與乘，得一切樂具神通故；須燈與燈，具足佛眼清凈故；須音樂者施與音樂，具足天耳清徹故；須香與香，身出具足微妙香故；須鬘與鬘，具陀羅尼七覺華故；須涂香末香悉施與之，具戒定慧熏涂身故；須種種味隨意與之，味相成就故；無依止者施與依止，能為眾生具足救護為歸依故；須敷具者悉施與之，具足究竟斷除陰蓋，成就梵天賢聖諸佛妙床座故；須座與座，具足三千大千世界以為道場，金剛座處悉成就故；隨其所須悉能與之，成就菩提諸所須故；隨病施藥得無老死，甘露法藥悉成就故；須僕使者皆給與之，自在智慧得具足故；若以金銀、琉璃、頗梨、真珠、珂貝、璧玉、珊瑚種種諸珍用惠施者，具足大人三十二相故；能以種種瓔珞施者，具足八十隨形好故。

「若以象馬車乘施者，具足大乘故；若持園林以佈施者，具諸禪支故

【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為這顆心增長各種功德，包容接納一切眾生，成就無盡的微妙智慧。大德！這被稱為菩薩摩訶薩的畢竟無盡。 那時，舍利弗對無盡意菩薩摩訶薩說：『善男子，是否還有其他的無盡法呢？』 無盡意說：『有。菩薩修行佈施波羅蜜是不可窮盡的。為什麼呢？因為菩薩摩訶薩的佈施是無量的，比如需要食物的就給予食物，使其具足壽命、辯才、色相、力量和快樂；需要飲水的就給予飲水，使其遠離渴愛的煩惱；需要衣服的就給予衣服，使其具足清凈的色相，去除無慚愧心；需要乘坐的就給予乘坐，使其獲得一切快樂和神通；需要燈的就給予燈，使其具足佛眼清凈；需要音樂的就給予音樂，使其具足天耳清徹；需要香的就給予香，使其身體散發出微妙的香氣；需要花鬘的就給予花鬘，使其具足陀羅尼和七覺花；需要涂香和末香的就全部給予，使其具足戒、定、慧的薰染；需要各種美味的就隨意給予，使其成就美味的相；沒有依靠的就給予依靠，使其能為眾生具足救護和歸依；需要敷具的就全部給予，使其具足究竟斷除五陰的覆蓋，成就梵天、賢聖和諸佛的妙床座；需要座位的就給予座位，使其具足三千大千世界作為道場，金剛座處都成就；隨其所需都能給予，使其成就菩提所需要的一切；隨其疾病給予藥物，使其得到無老死的甘露法藥；需要僕人的就都給予，使其自在智慧得以具足；如果用金銀、琉璃、頗梨、珍珠、珂貝、璧玉、珊瑚等各種珍寶來佈施，使其具足大人三十二相；能用各種瓔珞來佈施，使其具足八十隨形好。 『如果用象、馬、車乘來佈施，使其具足大乘；如果用園林來佈施，使其具足各種禪支。』

【English Translation】 English version: Why is that? It is because this mind increases all merits, encompasses and receives all living beings, and achieves endless wonderful wisdom. Great Virtue! This is called the Bodhisattva Mahasattva's ultimate inexhaustibility. At that time, Shariputra said to the Bodhisattva Mahasattva Inexhaustible Intent: 'Virtuous man, is there any other inexhaustible Dharma?' Inexhaustible Intent said: 'Yes. The Bodhisattva's practice of Dana Paramita (Perfection of Giving) is inexhaustible. Why is that? Because the Bodhisattva Mahasattva's giving is immeasurable. For example, if someone needs food, they give food, so that they are complete with life, eloquence, appearance, strength, and happiness; if someone needs drink, they give drink, so that they are free from the thirst of desire; if someone needs clothing, they give clothing, so that they are complete with pure appearance and remove shamelessness; if someone needs a vehicle, they give a vehicle, so that they obtain all happiness and supernatural powers; if someone needs a lamp, they give a lamp, so that they are complete with the pure Buddha eye; if someone needs music, they give music, so that they are complete with clear heavenly ears; if someone needs fragrance, they give fragrance, so that their body emits subtle fragrance; if someone needs garlands, they give garlands, so that they are complete with Dharani (mantra) and the Seven Factors of Enlightenment; if someone needs scented paste and powder, they give all of it, so that they are complete with the fragrance of precepts, concentration, and wisdom; if someone needs various flavors, they give them freely, so that they achieve the aspect of flavor; if someone has no support, they give support, so that they can be a complete protector and refuge for living beings; if someone needs bedding, they give all of it, so that they are complete with the ultimate cutting off of the five aggregates' covering, and achieve the wonderful bed of Brahma, the sages, and all Buddhas; if someone needs a seat, they give a seat, so that they are complete with the three thousand great thousand worlds as a place of enlightenment, and the Vajra seat is achieved; they can give whatever is needed, so that they achieve all that is needed for Bodhi (enlightenment); they give medicine according to the illness, so that they obtain the nectar of Dharma that is free from old age and death; if someone needs servants, they give them all, so that their free wisdom is complete; if they use gold, silver, lapis lazuli, crystal, pearls, cowrie shells, jade, coral, and various other treasures to give, they are complete with the thirty-two marks of a great person; if they can use various ornaments to give, they are complete with the eighty minor marks of excellence. 'If they give elephants, horses, and carriages, they are complete with the Great Vehicle; if they give gardens, they are complete with all the factors of Dhyana (meditation).'

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；若持妻子以佈施者，具足無上道法愛故；若以倉庫谷財施者，具足諸善法寶藏故；以閻浮提若四天下隨意施者，具足法王得自在故；以諸樂具持用施者，具足無量法樂樂故；若持腳足以佈施者，法足具成進至道場故；若以手施，具足法手安撫眾生令得樂故；若以耳鼻用施與者，具足諸根悉通利故；若以眼目持用施者，為欲具足無礙法眼故；若以頭施，於三界中具足殊勝一切智慧故；若以血肉持用施者，諸不堅牢具堅牢故；若以髓腦持用施者，具金剛身得不壞故。

「菩薩不以邪命求財而行佈施，不逼眾生強求他物轉以施人，無恐怖施，無羞恥施，無慳惜施。如其所許無損減施，無不愛施，畢竟常施，無不畢竟施，無諛諂施，無奸詐施，不疑業報施，無邪命施，無愚癡施，無不信施，無不解施，無疲難施，無依著施，無選擇施，無異相施，不求受者施。

「無有眾生不堪受者，持戒犯戒無增減施。于受者所不望報施，不求名施，不譭譽施，無慢非慢施，無熱惱施，不悔心施，不自讚施，無雜穢施，不望業報施，無定處施，無有瞋怒垢愛等施。

「有來乞者不惱害施，無輕易施，不䫌面施，不撩擲施，無不故施，無手不與施，無不常施，無斷絕施，無嫉慢施，無齊限施，如其所許不貿易施，無有堪任

【現代漢語翻譯】 現代漢語譯本：如果用妻子佈施，是因為具足無上道法的愛；如果用倉庫里的穀物財富佈施，是因為具足各種善法的寶藏；如果用閻浮提（Jambudvipa，指我們所居住的這個世界）或四大部洲（四天下，指佛教宇宙觀中的四大洲）隨意佈施，是因為具足法王（Dharmaraja，指佛陀）的自在；如果用各種享樂的器具佈施，是因為具足無量的法樂；如果用腳佈施，是因為法足（指修行圓滿的足）成就，可以前進到道場；如果用手佈施，是因為具足法手（指佛菩薩的手）可以安撫眾生，使他們得到快樂；如果用耳朵鼻子佈施，是因為具足各種感官都通達順利；如果用眼睛佈施，是爲了具足無礙的法眼（指能看透一切真理的智慧之眼）；如果用頭佈施，是因為在三界（欲界、色界、無色界）中具足殊勝的一切智慧；如果用血肉佈施，是因為使不堅固的變得堅固；如果用骨髓腦髓佈施，是因為得到金剛身（指堅不可摧的身體），不會壞滅。 菩薩不以不正當的手段求取財物而行佈施，不強迫眾生索取他們的東西轉而佈施給別人，不以恐怖的方式佈施，不以羞恥的方式佈施，不以吝嗇的方式佈施。按照自己所承諾的，不減少佈施，不以不喜愛的心佈施，最終常常佈施，沒有不最終的佈施，不諂媚地佈施，不奸詐地佈施，不懷疑業報地佈施，不以不正當的手段佈施，不以愚癡的心佈施，不以不相信的心佈施，不以不理解的心佈施，不以疲憊困難的心佈施，不以執著的心佈施，不選擇性地佈施，不以異樣的心態佈施，不求受施者的回報而佈施。 沒有眾生是不堪接受佈施的，持戒或犯戒對佈施沒有增減的影響。對於接受佈施的人，不期望回報而佈施，不求名聲而佈施，不因譭譽而佈施，不以傲慢或非傲慢的心態佈施，不以熱惱的心佈施，不以後悔的心佈施，不自我讚揚地佈施，不以雜亂污穢的心佈施，不期望業報而佈施，不固定在某個地方佈施，沒有嗔怒、污垢、愛慾等心而佈施。 有來乞討的人，不惱害地佈施，不輕視地佈施，不皺著眉頭佈施，不隨意拋擲地佈施，不無緣無故地佈施，不吝嗇不給地佈施，不不常常佈施，不中斷佈施，不嫉妒傲慢地佈施，不設限地佈施，按照自己所承諾的不進行交易式佈施，沒有不適合佈施的情況。

【English Translation】 English version: If one gives away one's wife in charity, it is because one is complete with the love of the unsurpassed path; if one gives away grains and wealth from the storehouse, it is because one is complete with the treasure of all good dharmas; if one gives away Jambudvipa (the world we live in) or the four continents (the four quarters of the world in Buddhist cosmology) at will, it is because one is complete with the freedom of a Dharma King (Dharmaraja, referring to the Buddha); if one gives away various pleasurable items, it is because one is complete with immeasurable joy of the Dharma; if one gives away one's feet, it is because the Dharma feet (referring to the feet of a fully realized being) are complete, enabling one to advance to the Bodhi-mandala (place of enlightenment); if one gives away one's hands, it is because one is complete with Dharma hands (referring to the hands of Buddhas and Bodhisattvas) that can comfort sentient beings and bring them joy; if one gives away one's ears and nose, it is because one is complete with all senses being unobstructed and clear; if one gives away one's eyes, it is in order to be complete with the unobstructed Dharma eye (referring to the wisdom eye that sees through all truths); if one gives away one's head, it is because one is complete with all supreme wisdom in the three realms (the realm of desire, the realm of form, and the formless realm); if one gives away one's blood and flesh, it is because one makes the impermanent become permanent; if one gives away one's marrow and brain, it is because one obtains a Vajra body (referring to an indestructible body) that will not decay. A Bodhisattva does not seek wealth through improper means to practice giving, does not force sentient beings to give up their possessions to give to others, does not give with fear, does not give with shame, does not give with stinginess. According to what one has promised, one does not reduce the giving, does not give with dislike, ultimately always gives, does not give without finality, does not give with flattery, does not give with deceit, does not give with doubt about karmic retribution, does not give with improper means, does not give with ignorance, does not give with disbelief, does not give with misunderstanding, does not give with fatigue and difficulty, does not give with attachment, does not give selectively, does not give with a different mindset, and does not seek repayment from the recipient when giving. There are no sentient beings who are unworthy of receiving gifts, whether one upholds precepts or breaks them does not increase or decrease the merit of giving. Towards the recipient, one gives without expecting repayment, does not give for fame, does not give based on praise or criticism, does not give with arrogance or non-arrogance, does not give with agitation, does not give with regret, does not give self-praisingly, does not give with impure thoughts, does not expect karmic retribution, does not give in a fixed place, and does not give with anger, defilement, or desire. When someone comes begging, one gives without causing harm, does not give with contempt, does not give with a frown, does not throw the gift carelessly, does not give without reason, does not withhold the gift, does not give infrequently, does not interrupt giving, does not give with jealousy or arrogance, does not give with limitations, and according to what one has promised, does not give in a transactional manner, and there is no situation where giving is inappropriate.

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不堪任施，無非福田施，不輕少施，不讚多施，無衰耗施，不求後生施，不求自在得財寶施，不求釋梵護世天王轉輪聖王諸果報施，不願聲聞緣覺乘施，不求王子得自在施，不為一世故施，無厭足施，無不迴向一切智施，無不凈施，無不時施，無刀毒施，無惱眾生施。

「菩薩行施，不為智者之所輕笑。何以故？觀空寂行施，是故無盡。無作所熏施，是故無盡。出三有相施，是故無盡。不取處施，是故無盡。為解脫果，是施無盡。為伏眾魔，是施無盡。為斷結愛，是施無盡。為增上施，是故無盡。善分別施，是故無盡。助菩提施，是故無盡。正迴向施，是故無盡。莊嚴道場解脫果施，是故無盡。是施無邊，是故無盡。是施無壞，是故無盡。是施不斷，是故無盡。是施廣大，是故無盡。是施無住，是故無盡。是施無伏，是故無盡。無等等施，是故無盡。是施進趣一切種智，是故無盡。

「唯，舍利弗！是名菩薩修行佈施而不可盡。」

爾時，舍利弗語無盡意言：「善哉，善哉！唯，善男子！仁已快說菩薩摩訶薩修行檀波羅蜜而不可盡，唯愿仁者當說菩薩尸波羅蜜，如諸菩薩所得無盡尸波羅蜜。」

無盡意言：「唯，舍利弗！菩薩戒眾六十七事清凈修治亦不可盡。何等六十七？于諸眾生不起惱害

【現代漢語翻譯】 現代漢語譯本：不因不堪受施而施捨，不是爲了福田而施捨，不輕視少量施捨，不讚美大量施捨，不施捨會衰減的物品，不爲了來世而施捨，不爲了獲得財富和權力而施捨，不爲了獲得釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）、護世天王（Lokapāla，守護世界的四位天王）或轉輪聖王（Cakravartin，統治世界的理想君主）的果報而施捨，不希望成為聲聞（Śrāvaka，聽聞佛法而修行的人）或緣覺（Pratyekabuddha，獨自覺悟的人）而施捨，不爲了成為王子獲得自在而施捨，不爲了一世的利益而施捨，不貪求滿足而施捨，不施捨而不迴向一切智（Sarvajñāna，佛陀的智慧），不施捨不凈之物，不施捨不合時宜之物，不施捨帶有刀毒之物，不施捨會惱害眾生的物品。 菩薩行佈施，不會被智者嘲笑。為什麼呢？因為他們觀察空性（Śūnyatā，一切事物無自性的真理）而行佈施，所以佈施是無盡的。因為他們行佈施不受任何造作的薰染，所以佈施是無盡的。因為他們行佈施超越三有（Trailokya，欲界、色界、無色界）的束縛，所以佈施是無盡的。因為他們行佈施不執著于任何處所，所以佈施是無盡的。爲了獲得解脫的果報，所以佈施是無盡的。爲了降伏一切魔障，所以佈施是無盡的。爲了斷除煩惱和愛慾，所以佈施是無盡的。爲了增上修行，所以佈施是無盡的。因為他們善於分別而行佈施，所以佈施是無盡的。爲了幫助菩提（Bodhi，覺悟）的實現，所以佈施是無盡的。因為他們正確地迴向，所以佈施是無盡的。爲了莊嚴道場和獲得解脫的果報而施捨，所以佈施是無盡的。這樣的佈施是無邊的，所以是無盡的。這樣的佈施是不會壞滅的，所以是無盡的。這樣的佈施是不會斷絕的，所以是無盡的。這樣的佈施是廣大的，所以是無盡的。這樣的佈施是無所住的，所以是無盡的。這樣的佈施是不可降伏的，所以是無盡的。這樣的佈施是無與倫比的，所以是無盡的。這樣的佈施是趨向一切種智的，所以是無盡的。 『舍利弗（Śāriputra，佛陀的十大弟子之一）！這就是菩薩修行佈施而不可窮盡的道理。』 當時，舍利弗對無盡意（Akṣayamati，菩薩名）說：『太好了，太好了！善男子！你已經很好地闡述了菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）修行檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）而不可窮盡的道理，希望你能說說菩薩的尸波羅蜜（Śīla-pāramitā，持戒波羅蜜），以及菩薩如何獲得無盡的尸波羅蜜。』 無盡意說：『舍利弗！菩薩的戒律有六十七種清凈修治，也是不可窮盡的。哪六十七種呢？就是對一切眾生不起惱害之心。

【English Translation】 English version: Not giving because one is unworthy to receive, not giving for the sake of meritorious fields, not belittling small gifts, not praising large gifts, not giving things that will diminish, not giving for the sake of future lives, not giving for the sake of gaining wealth and power, not giving for the sake of the rewards of Śakra (帝釋天), Brahmā (大梵天), Lokapāla (守護世界的四位天王), or a Cakravartin (統治世界的理想君主), not wishing to become a Śrāvaka (聽聞佛法而修行的人) or a Pratyekabuddha (獨自覺悟的人) through giving, not giving for the sake of becoming a prince and gaining freedom, not giving for the sake of this one life, not giving with insatiable desire, not giving without dedicating it to all-knowing wisdom (Sarvajñāna), not giving impure things, not giving at inappropriate times, not giving things with the poison of weapons, not giving things that will harm sentient beings. Bodhisattvas' giving is not ridiculed by the wise. Why? Because they give while observing emptiness (Śūnyatā), therefore their giving is inexhaustible. Because their giving is not tainted by any action, therefore their giving is inexhaustible. Because their giving transcends the three realms of existence (Trailokya), therefore their giving is inexhaustible. Because their giving does not cling to any place, therefore their giving is inexhaustible. For the sake of the fruit of liberation, their giving is inexhaustible. For the sake of subduing all demons, their giving is inexhaustible. For the sake of cutting off afflictions and desires, their giving is inexhaustible. For the sake of increasing practice, their giving is inexhaustible. Because they give with good discernment, their giving is inexhaustible. For the sake of aiding the realization of Bodhi (覺悟), their giving is inexhaustible. Because they dedicate their giving correctly, their giving is inexhaustible. For the sake of adorning the Bodhimaṇḍa (道場) and attaining the fruit of liberation, their giving is inexhaustible. Such giving is boundless, therefore it is inexhaustible. Such giving is indestructible, therefore it is inexhaustible. Such giving is continuous, therefore it is inexhaustible. Such giving is vast, therefore it is inexhaustible. Such giving is without dwelling, therefore it is inexhaustible. Such giving is unsubduable, therefore it is inexhaustible. Such giving is incomparable, therefore it is inexhaustible. Such giving leads to all-knowing wisdom, therefore it is inexhaustible. 'O Śāriputra (佛陀的十大弟子之一)! This is called the Bodhisattva's practice of giving that is inexhaustible.' At that time, Śāriputra said to Akṣayamati (菩薩名): 'Excellent, excellent! O good man! You have already well explained how the Bodhisattva-mahāsattva (大菩薩) practices Dāna-pāramitā (佈施波羅蜜) inexhaustibly. I wish you would speak about the Bodhisattva's Śīla-pāramitā (持戒波羅蜜), and how Bodhisattvas attain inexhaustible Śīla-pāramitā.' Akṣayamati said: 'O Śāriputra! The Bodhisattva's precepts have sixty-seven aspects of pure practice, which are also inexhaustible. What are these sixty-seven? They are not arising with the intention to harm any sentient being.'

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，於他財物不生竊盜，於他婦女中不生邪視，于諸眾生無有欺誑。初不兩舌于自眷屬，知止足故；無有惡口，忍粗穬故；無有綺語，常善說故；於他樂事，不貪嫉故；初無瞋恚，忍惡言故；正見不邪，賤余道故；深信于佛，心不濁故；信順於法，善觀法故；信敬于僧，尊重聖眾故；五體投地，志唸佛故；五體投地，思惟法故；五體投地，宗敬僧故；堅持禁戒一切無犯乃至小禁，不放舍故；持不缺戒，不依余乘故；持不穿戒，離惡處生故；持不荒戒，不雜諸結故；持不污戒，專長白法故；持甚深戒，隨意迴向得自在故；持讚歎戒，智者不呵故；持純善戒，正念知故；持不呵戒，一切戒不散故；持善堅戒，防護諸根故；持名聞戒，諸佛所念故；持知足戒，無不厭故。持少欲戒，斷貪惜故；持性凈戒，身心寂滅故；持阿蘭若戒，離憒鬧故；持聖種戒，不求他意故；持威儀戒一切善根，得自在故；持如說戒，人天歡喜故。持慈心，戒護眾生故；持悲心戒，能忍諸苦故；持喜心戒，心不懈怠故；持舍心戒，離愛恚故。持自省戒，心善分別故；持不求短缺，戒護他心故；持善攝戒，善守護故。持惠施戒，教化眾生故；持忍辱戒心，無恚礙故；持精進戒，不退還故；持禪定戒，長諸禪支故；持智慧戒，多聞善根無厭足故。持多聞戒，

【現代漢語翻譯】 現代漢語譯本：不偷盜他人的財物，不邪視他人的婦女，不欺騙任何眾生。最初不挑撥離間自己的親屬，因為知道滿足；沒有惡語，因為能忍受粗俗的言語；沒有花言巧語，因為常說善語；不嫉妒他人的快樂，最初沒有嗔恨，因為能忍受惡言；有正見而不邪見，因為輕視其他道；深信佛陀，心不渾濁；信順佛法，因為善於觀察法；信敬僧眾，因為尊重聖眾；五體投地，因為志唸佛陀；五體投地，因為思惟佛法；五體投地，因為宗敬僧眾；堅持戒律，一切都不違犯，乃至小戒，也不放棄；持不缺戒，不依賴其他乘；持戒，遠離惡處而生；持不荒戒，不雜染各種煩惱；持不污戒，專修清凈之法；持甚深戒，隨意迴向而得自在；持讚歎戒，因為智者不呵責；持純善戒，因為正念覺知；持不呵戒，因為一切戒律不散失；持善堅戒，因為防護諸根；持名聞戒，因為諸佛所憶念；持知足戒，因為沒有不厭倦的；持少欲戒，因為斷除貪婪吝嗇；持性凈戒，因為身心寂滅；持阿蘭若戒，因為遠離喧鬧；持聖種戒，因為不求他人之意；持威儀戒，因為一切善根得自在；持如說戒，因為人天歡喜。持慈心戒，因為守護眾生；持悲心戒，因為能忍受諸苦；持喜心戒，因為心不懈怠；持舍心戒，因為遠離愛恨。持自省戒，因為心善於分別；持不求短缺戒，因為守護他人之心；持善攝戒，因為善於守護。持惠施戒，因為教化眾生；持忍辱戒，因為心無嗔恚障礙；持精進戒，因為不退轉；持禪定戒，因為增長各種禪支；持智慧戒，因為多聞善根而無厭足。持多聞戒， 現代漢語譯本：於他財物不生竊盜（不偷盜），於他婦女中不生邪視（不邪淫），于諸眾生無有欺誑（不妄語）。最初不兩舌（不挑撥離間）于自眷屬，知止足故（因為知足）；無有惡口（不惡語），忍粗穬故（因為能忍受粗俗的言語）；無有綺語（不花言巧語），常善說故（因為常說善語）；於他樂事，不貪嫉故（不嫉妒他人的快樂）；初無瞋恚（不嗔恨），忍惡言故（因為能忍受惡言）；正見不邪（有正見而不邪見），賤余道故（因為輕視其他道）；深信于佛（深信佛陀），心不濁故（心不渾濁）；信順於法（信順佛法），善觀法故（因為善於觀察法）；信敬于僧（信敬僧眾），尊重聖眾故（因為尊重聖眾）；五體投地（五體投地），志唸佛故（因為志唸佛陀）；五體投地（五體投地），思惟法故（因為思惟佛法）；五體投地（五體投地），宗敬僧故（因為宗敬僧眾）；堅持禁戒（堅持戒律）一切無犯乃至小禁，不放舍故（一切都不違犯，乃至小戒，也不放棄）；持不缺戒（持不缺戒），不依余乘故（不依賴其他乘）；持戒（持**戒），離惡處生故（遠離惡處而生）；持不荒戒（持不荒戒），不雜諸結故（不雜染各種煩惱）；持不污戒（持不污戒），專長白法故（專修清凈之法）；持甚深戒（持甚深戒），隨意迴向得自在故（隨意迴向而得自在）；持讚歎戒（持讚歎戒），智者不呵故（因為智者不呵責）；持純善戒（持純善戒），正念知故（因為正念覺知）；持不呵戒（持不呵戒），一切戒不散故（因為一切戒律不散失）；持善堅戒（持善堅戒），防護諸根故（因為防護諸根）；持名聞戒（持名聞戒），諸佛所念故（因為諸佛所憶念）；持知足戒（持知足戒），無不厭故（因為沒有不厭倦的）；持少欲戒（持少欲戒），斷貪惜故（因為斷除貪婪吝嗇）；持性凈戒（持性凈戒），身心寂滅故（因為身心寂滅）；持阿蘭若戒（持阿蘭若戒），離憒鬧故（因為遠離喧鬧）；持聖種戒（持聖種戒），不求他意故（因為不求他人之意）；持威儀戒（持威儀戒）一切善根，得自在故（因為一切善根得自在）；持如說戒（持如說戒），人天歡喜故（因為人天歡喜）。持慈心（持慈心），戒護眾生故（因為守護眾生）；持悲心戒（持悲心戒），能忍諸苦故（因為能忍受諸苦）；持喜心戒（持喜心戒），心不懈怠故（因為心不懈怠）；持舍心戒（持舍心戒），離愛恚故（因為遠離愛恨）。持自省戒（持自省戒），心善分別故（因為心善於分別）；持不求短缺（持不求短缺），戒護他心故（因為守護他人之心）；持善攝戒（持善攝戒），善守護故（因為善於守護）。持惠施戒（持惠施戒），教化眾生故（因為教化眾生）；持忍辱戒（持忍辱戒）心，無恚礙故（因為心無嗔恚障礙）；持精進戒（持精進戒），不退還故（因為不退轉）；持禪定戒（持禪定戒），長諸禪支故（因為增長各種禪支）；持智慧戒（持智慧戒），多聞善根無厭足故（因為多聞善根而無厭足）。持多聞戒（持多聞戒），

【English Translation】 English version: Not stealing from others' possessions, not looking lustfully at others' wives, and not deceiving any living beings. Initially, not engaging in divisive speech among one's own family, because of knowing contentment; not having harsh speech, because of enduring coarse words; not having frivolous speech, because of always speaking well; not being jealous of others' happiness; initially having no anger, because of enduring harsh words; having right view and not wrong view, because of despising other paths; deeply believing in the Buddha, the mind not being turbid; believing and following the Dharma, because of skillfully observing the Dharma; believing and respecting the Sangha, because of honoring the holy assembly; prostrating with the five limbs, because of aspiring to the Buddha; prostrating with the five limbs, because of contemplating the Dharma; prostrating with the five limbs, because of revering the Sangha; upholding the precepts, not violating any, even the minor ones, not abandoning them; upholding the unblemished precepts, not relying on other vehicles; upholding the precepts, being born away from evil places; upholding the uncorrupted precepts, not mixing with various defilements; upholding the undefiled precepts, exclusively cultivating pure Dharma; upholding the profound precepts, freely dedicating merit and attaining freedom; upholding the praised precepts, because the wise do not criticize them; upholding the purely good precepts, because of right mindfulness and awareness; upholding the unblamed precepts, because all precepts are not scattered; upholding the well-established precepts, because of protecting the senses; upholding the renowned precepts, because they are remembered by all Buddhas; upholding the contented precepts, because there is no dissatisfaction; upholding the few desires precepts, because of cutting off greed and stinginess; upholding the pure nature precepts, because the body and mind are tranquil; upholding the secluded precepts, because of being away from noise; upholding the noble lineage precepts, because of not seeking others' intentions; upholding the dignified precepts, because all good roots are attained freely; upholding the precepts as spoken, because humans and gods rejoice. Upholding the loving-kindness precepts, because of protecting living beings; upholding the compassion precepts, because of being able to endure all suffering; upholding the joy precepts, because the mind is not lazy; upholding the equanimity precepts, because of being away from love and hatred. Upholding the self-examination precepts, because the mind is good at distinguishing; upholding the not seeking shortcomings precepts, because of protecting others' minds; upholding the well-guarded precepts, because of guarding well. Upholding the generosity precepts, because of teaching living beings; upholding the patience precepts, because the mind has no anger or obstruction; upholding the diligence precepts, because of not retreating; upholding the meditation precepts, because of increasing various meditation factors; upholding the wisdom precepts, because of having heard much and having no satiety of good roots. Upholding the precepts of much learning, English version: Not stealing from others' possessions, not looking lustfully at others' wives, and not deceiving any living beings. Initially, not engaging in divisive speech among one's own family, because of knowing contentment; not having harsh speech, because of enduring coarse words; not having frivolous speech, because of always speaking well; not being jealous of others' happiness; initially having no anger, because of enduring harsh words; having right view and not wrong view, because of despising other paths; deeply believing in the Buddha, the mind not being turbid; believing and following the Dharma, because of skillfully observing the Dharma; believing and respecting the Sangha, because of honoring the holy assembly; prostrating with the five limbs, because of aspiring to the Buddha; prostrating with the five limbs, because of contemplating the Dharma; prostrating with the five limbs, because of revering the Sangha; upholding the precepts, not violating any, even the minor ones, not abandoning them; upholding the unblemished precepts, not relying on other vehicles; upholding the precepts, being born away from evil places; upholding the uncorrupted precepts, not mixing with various defilements; upholding the undefiled precepts, exclusively cultivating pure Dharma; upholding the profound precepts, freely dedicating merit and attaining freedom; upholding the praised precepts, because the wise do not criticize them; upholding the purely good precepts, because of right mindfulness and awareness; upholding the unblamed precepts, because all precepts are not scattered; upholding the well-established precepts, because of protecting the senses; upholding the renowned precepts, because they are remembered by all Buddhas; upholding the contented precepts, because there is no dissatisfaction; upholding the few desires precepts, because of cutting off greed and stinginess; upholding the pure nature precepts, because the body and mind are tranquil; upholding the secluded precepts, because of being away from noise; upholding the noble lineage precepts, because of not seeking others' intentions; upholding the dignified precepts, because all good roots are attained freely; upholding the precepts as spoken, because humans and gods rejoice. Upholding the loving-kindness precepts, because of protecting living beings; upholding the compassion precepts, because of being able to endure all suffering; upholding the joy precepts, because the mind is not lazy; upholding the equanimity precepts, because of being away from love and hatred. Upholding the self-examination precepts, because the mind is good at distinguishing; upholding the not seeking shortcomings precepts, because of protecting others' minds; upholding the well-guarded precepts, because of guarding well. Upholding the generosity precepts, because of teaching living beings; upholding the patience precepts, because the mind has no anger or obstruction; upholding the diligence precepts, because of not retreating; upholding the meditation precepts, because of increasing various meditation factors; upholding the wisdom precepts, because of having heard much and having no satiety of good roots. Upholding the precepts of much learning,

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博學堅牢故；持親近善知識戒，助成菩提故；持遠離惡知識戒，遠離惡道故。持不惜身戒，觀無常想故；持不惜命戒，勤行善根故；持不悔戒，心清凈故；持不邪命戒，心行清凈故；持不焦戒，畢竟清凈故；持不燒戒，修善行業故；持無慢戒，心下不憍故；持不掉戒，遠離諸欲故；持不高戒，心平直故；持柔和戒，心無抵突故；持調伏戒，無惱害故；持寂滅戒，心無垢穢故；持順語戒，如說行故；持化眾生戒，不離攝法故；持護正法戒，不違如實故。持如願成就戒，于諸眾生心平等故；持親近佛戒，愿求如來無上戒故；持入佛三昧戒，具足一切諸佛法故。舍利弗！是名菩薩六十七事凈治戒，眾而不可盡。

「又，舍利弗！菩薩無盡清凈戒中無有倚著，所謂破我人、眾生、壽命、養育、士夫、色、受、想、行識、地、水、火、風。是凈戒中無眼色相、耳聲、鼻香、舌味、身觸、意法等相，亦無身心。是戒定相，一向不共故；是戒分別相，方便緣一切法故；是戒空相，得無相際不雜三界故，是戒不作，無生忍故。是凈戒中無有已作今作當作，是清凈戒過去不滅、未來不來、現在不住。

「又，舍利弗！是凈戒中心凈無垢，識不止住、思不親近，是清凈戒，不依欲界、不近色界、不住無色界；是清凈戒，舍離欲

【現代漢語翻譯】 現代漢語譯本：因為博學而堅定牢固；持親近善知識的戒律，是爲了幫助成就菩提；持遠離惡知識的戒律，是爲了遠離惡道；持不惜身體的戒律，是因為觀察無常的想法；持不惜生命的戒律，是爲了勤奮修行善根；持不後悔的戒律，是因為內心清凈；持不以邪命為生的戒律，是因為內心行為清凈；持不焦躁的戒律，是爲了最終清凈；持不燒惱的戒律，是爲了修習善業；持無慢的戒律，是因為內心謙下不驕傲；持不散亂的戒律，是爲了遠離各種慾望；持不高傲的戒律，是因為內心平和正直；持柔和的戒律，是因為內心沒有牴觸衝突；持調伏的戒律，是爲了沒有惱害；持寂滅的戒律，是因為內心沒有污垢；持順語的戒律，是因為如所說而行；持化度眾生的戒律，是因為不離攝受眾生的方法；持守護正法的戒律，是因為不違背真實；持如願成就的戒律，是因為對一切眾生心平等；持親近佛的戒律，是因為愿求如來無上的戒律；持入佛三昧的戒律，是爲了具足一切諸佛的法。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這被稱為菩薩六十七種清凈戒，眾多而不可窮盡。 又，舍利弗！菩薩無盡清凈戒中沒有執著，所謂破除我、人、眾生、壽命、養育、士夫（指人）、色（物質）、受（感受）、想（思維）、行（意志）、識（意識）、地（地大）、水（水大）、火（火大）、風（風大）的執著。這清凈戒中沒有眼色相、耳聲、鼻香、舌味、身觸、意法等相，也沒有身心。這戒是禪定的相，一向不與世俗共通；這戒是分別的相，方便地緣起一切法；這戒是空的相，得到無相的境界而不雜染三界；這戒是不作的相，因為證得無生法忍。這清凈戒中沒有已作、今作、當作，這清凈戒過去不滅、未來不來、現在不住。 又，舍利弗！這清凈戒中心清凈無垢，識不住留、思不親近，這清凈戒，不依欲界（眾生有情慾的境界）、不近色界（眾生有物質的境界）、不住無色界（眾生無物質的境界）；這清凈戒，舍離慾望。

【English Translation】 English version: Because of being learned and firm; upholding the precept of associating with good teachers, to help achieve Bodhi; upholding the precept of staying away from bad teachers, to stay away from evil paths; upholding the precept of not cherishing the body, because of contemplating the thought of impermanence; upholding the precept of not cherishing life, to diligently practice good roots; upholding the precept of not regretting, because of a pure mind; upholding the precept of not living by wrong livelihood, because of pure mind actions; upholding the precept of not being anxious, for ultimate purity; upholding the precept of not burning, to cultivate good deeds; upholding the precept of no arrogance, because the mind is humble and not proud; upholding the precept of not being distracted, to stay away from all desires; upholding the precept of not being haughty, because the mind is peaceful and upright; upholding the precept of gentleness, because the mind has no conflict; upholding the precept of taming, to have no harm; upholding the precept of tranquility, because the mind has no defilement; upholding the precept of compliant speech, to act as spoken; upholding the precept of transforming sentient beings, to not depart from the methods of embracing; upholding the precept of protecting the Dharma, to not violate the truth; upholding the precept of fulfilling wishes, because the mind is equal towards all sentient beings; upholding the precept of being close to the Buddha, because of wishing to seek the unsurpassed precepts of the Tathagata; upholding the precept of entering the Buddha Samadhi, to be complete with all the Buddhas' Dharma. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! These are called the sixty-seven pure precepts of the Bodhisattva, numerous and inexhaustible. Furthermore, Shariputra! In the endless pure precepts of the Bodhisattva, there is no attachment, so-called breaking the attachments to self, person, sentient beings, lifespan, nurturing, man (referring to people), form (matter), feeling, thought, volition, consciousness, earth (earth element), water (water element), fire (fire element), and wind (wind element). In these pure precepts, there are no appearances of eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, nor are there body and mind. These precepts are the aspect of Samadhi, always not shared with the mundane; these precepts are the aspect of differentiation, expediently arising from all dharmas; these precepts are the aspect of emptiness, attaining the realm of no-appearance without being mixed with the three realms; these precepts are the aspect of non-action, because of attaining the forbearance of non-arising. In these pure precepts, there is no past action, present action, or future action, these pure precepts do not perish in the past, do not come in the future, and do not abide in the present. Furthermore, Shariputra! In these pure precepts, the mind is pure and without defilement, consciousness does not dwell, thought does not cling, these pure precepts do not rely on the desire realm (the realm of sentient beings with desires), do not approach the form realm (the realm of sentient beings with matter), do not abide in the formless realm (the realm of sentient beings without matter); these pure precepts abandon desires.

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塵、除瞋恚礙、滅無明障；是清凈戒，不斷不常、不逆因緣；是清凈戒無有我相，舍我所相不住身見；是清凈戒不取假名，不住色相不雜名色；是清凈戒不繫于因，不起諸見不住疑悔；是清凈戒，不住貪瞋癡、不著善根；是清凈戒不惱不熱，寂滅離相。是清凈戒不斷佛種，求正法故；不斷法種，不分別法性故；不斷僧種，修無為故。

「舍利弗！持凈戒者相續不斷故不盡。所以者何？凡夫戒者在所受生是故有盡，人中十善盡故有盡，欲界諸天福報功德盡故有盡，色界諸天禪無量心盡故有盡，無色界天所入諸定盡故有盡，外道仙人所有諸戒退失神通盡故有盡，一切聲聞學無學戒入涅槃際盡故有盡，辟支佛戒無大悲心盡故有盡。舍利弗！菩薩凈戒皆無有盡。何以故？於是戒中出一切戒，如種無盡果亦無盡；是菩提種不可盡故，如來戒禁亦無有盡。以是故諸大士等所持諸戒，皆不可盡。舍利弗！是名菩薩修持凈戒而不可盡。」

爾時，舍利弗語無盡意言：「善哉，善哉！善男子！仁已快說菩薩尸波羅蜜而不可盡。唯愿仁者，當說菩薩羼提波羅蜜，如諸菩薩所得無盡羼提波羅蜜。」

無盡意言：「唯，舍利弗！菩薩具三十二事，修行忍辱亦不可盡。何等三十二？斷諸結故當知是忍，不生害故當知是忍，無有

【現代漢語翻譯】 現代漢語譯本 去除塵垢，消除嗔恚的障礙，滅除無明的遮蔽；這是清凈的戒律，不執著于斷滅或常住，不違背因緣；這是清凈的戒律，沒有我相，捨棄我所相，不住于身見；這是清凈的戒律，不執取虛假的名號，不住於色相，不混雜名色；這是清凈的戒律，不被因所束縛，不起各種見解，不住于疑惑和後悔；這是清凈的戒律，不住于貪、嗔、癡，不執著于善根；這是清凈的戒律，不惱怒，不煩熱，寂靜滅除一切相。這是清凈的戒律，不斷絕佛種，因為追求正法；不斷絕法種，因為不分別法性；不斷絕僧種，因為修習無為法。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！』持守清凈戒律的人，因為相續不斷所以不會窮盡。為什麼呢？凡夫的戒律，在所受生的處所會窮盡，所以有盡頭；人中的十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）會窮盡，所以有盡頭；欲界諸天的福報功德會窮盡，所以有盡頭；諸天禪定和無量心會窮盡，所以有盡頭；無色界天所入的各種禪定會窮盡，所以有盡頭；外道仙人所有的戒律，退失神通會窮盡，所以有盡頭；一切聲聞（聽聞佛陀教誨而修行的人）有學和無學的戒律，進入涅槃（佛教的最高境界）之際會窮盡，所以有盡頭；辟支佛（不需佛陀教導，自己開悟的人）的戒律，因為沒有大悲心會窮盡，所以有盡頭。舍利弗！菩薩的清凈戒律都沒有窮盡。為什麼呢？因為從這個戒律中生出一切戒律，就像種子不會窮盡，果實也不會窮盡；這是菩提（覺悟）的種子，不可窮盡，所以如來的戒律也永遠不會窮盡。因此，諸位大士所持守的戒律，都是不可窮盡的。舍利弗！這叫做菩薩修持清凈戒律而不可窮盡。』 當時，舍利弗對無盡意（菩薩名）說：『太好了，太好了！善男子！你已經很好地闡述了菩薩的尸波羅蜜（持戒波羅蜜，六波羅蜜之一）是不可窮盡的。希望您能講述菩薩的羼提波羅蜜（忍辱波羅蜜，六波羅蜜之一），就像諸位菩薩所獲得的無盡的羼提波羅蜜一樣。』 無盡意說：『是的，舍利弗！菩薩具備三十二種事，修行忍辱也是不可窮盡的。哪三十二種呢？斷除各種煩惱結縛，應當知道這是忍辱；不生起傷害的念頭，應當知道這是忍辱；沒有

【English Translation】 English version Removing dust, eliminating the hindrance of anger, and extinguishing the obscuration of ignorance; this is pure precept, not clinging to annihilation or permanence, not going against the law of cause and effect; this is pure precept, without the concept of self, abandoning the concept of what belongs to self, not dwelling on the view of self; this is pure precept, not grasping at false names, not dwelling on form, not mixing name and form; this is pure precept, not bound by causes, not arising various views, not dwelling in doubt and regret; this is pure precept, not dwelling in greed, anger, and delusion, not clinging to good roots; this is pure precept, not vexing, not burning, tranquil and extinguishing all forms. This is pure precept, not cutting off the Buddha seed, because of seeking the right Dharma; not cutting off the Dharma seed, because of not distinguishing the nature of Dharma; not cutting off the Sangha seed, because of cultivating non-action. 『Shariputra (one of the Buddha's ten great disciples, known for his wisdom)!』 Those who uphold pure precepts do not exhaust them because they are continuous. Why is that? The precepts of ordinary people have an end because they are exhausted in the places where they are born; the ten good deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not slandering, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views) of humans have an end; the blessings and merits of the gods in the desire realm have an end; the meditative states and immeasurable minds of the gods have an end; the various samadhis entered by the gods in the formless realm have an end; the precepts of the externalist ascetics, the loss of supernatural powers have an end; the precepts of all Shravakas (those who practice by hearing the Buddha's teachings), both learners and non-learners, have an end when they enter Nirvana (the highest state in Buddhism); the precepts of Pratyekabuddhas (those who attain enlightenment on their own without a teacher) have an end because they lack great compassion. Shariputra! The pure precepts of Bodhisattvas have no end. Why is that? Because from these precepts all precepts arise, just as seeds do not end, fruits do not end; this is the seed of Bodhi (enlightenment), which cannot be exhausted, so the precepts of the Tathagata (Buddha) also never end. Therefore, the precepts upheld by all great beings are inexhaustible. Shariputra! This is called the Bodhisattva's practice of pure precepts that cannot be exhausted.』 At that time, Shariputra said to Akshayamati (a Bodhisattva's name): 『Excellent, excellent! Good man! You have already well explained that the Bodhisattva's Shila Paramita (perfection of morality, one of the six paramitas) is inexhaustible. I hope you will explain the Bodhisattva's Kshanti Paramita (perfection of patience, one of the six paramitas), just like the inexhaustible Kshanti Paramita obtained by all Bodhisattvas.』 Akshayamati said: 『Yes, Shariputra! A Bodhisattva possesses thirty-two qualities, and the practice of patience is also inexhaustible. What are the thirty-two? Knowing that it is patience to cut off all fetters; knowing that it is patience not to give rise to harmful thoughts; not having

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纏故當知是忍，無有惱故當知是忍，無覆蔽故當知是忍，無有瞋故當知是忍，無忿諍故當知是忍，無斗訟故當知是忍，于諸塵界心不異故當知是忍，護自他故當知是忍，順菩提心故當知是忍，善思惟故當知是忍，無二想故當知是忍，識業報故當知是忍，莊嚴身故當知是忍，口演凈言故當知是忍，心清凈故當知是忍，心堅牢故當知是忍，言語自在故當知是忍，不憶想故當知是忍，善分別心故當知是忍，護他心故當知是忍，修梵世行故當知是忍，受人天報故當知是忍，身相勝故當知是忍，具妙梵音故當知是忍，除諸過患故當知是忍，斷諸荒穢故當知是忍，斷一切不善根故當知是忍，殺諸結賊故當知是忍，于惱害眾生得超越故當知是忍，具足一切佛法故當知是忍。舍利弗！是名菩薩三十二事修行忍辱而不可盡。

「舍利弗！云何為忍？若見罵者默受不報，善知音聲如響相故；見有呵責默而受之，善知身相如影像相故；見有瞋者心不懷恨，善知心法如幻相故。忿不報忿，心清凈故；聞有稱名，心不生愛不自高故；聞不稱名，心不生礙功德具足故；若遇榮利不生喜悅，善自調故；若遇衰耗不生掛礙，心寂滅故；見有稱者心不驚動，善知分別故；見有毀者心不縮沒，其心廣大故；見有譏者其心不下，善安住故；見有譽者其心

【現代漢語翻譯】 現代漢語譯本 纏縛的對立面應當知道是忍辱，沒有惱怒應當知道是忍辱，沒有覆蔽應當知道是忍辱，沒有嗔恨應當知道是忍辱，沒有忿恨爭鬥應當知道是忍辱，沒有爭吵訴訟應當知道是忍辱，對於一切塵世境界心不改變應當知道是忍辱，保護自己和他人應當知道是忍辱，順應菩提心應當知道是忍辱，善於思考應當知道是忍辱，沒有二元對立的想法應當知道是忍辱，認識到業報應當知道是忍辱，莊嚴自身應當知道是忍辱，口中說出清凈的語言應當知道是忍辱，內心清凈應當知道是忍辱，內心堅定牢固應當知道是忍辱，言語自在應當知道是忍辱，不回憶過去不妄想未來應當知道是忍辱，善於分辨是非應當知道是忍辱，守護他人心意應當知道是忍辱，修行清凈的梵行應當知道是忍辱，承受人天福報應當知道是忍辱，身相殊勝應當知道是忍辱，具有美妙的梵音應當知道是忍辱，去除一切過失禍患應當知道是忍辱，斷除一切荒蕪污穢應當知道是忍辱，斷除一切不善的根源應當知道是忍辱，殺死一切煩惱賊應當知道是忍辱，對於惱害眾生能夠超越應當知道是忍辱，具足一切佛法應當知道是忍辱。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這名為菩薩修行的三十二種忍辱，是不可窮盡的。 「舍利弗！什麼是忍辱呢？如果見到有人謾罵，默默承受而不反駁，善於了知聲音如同迴響的虛幻；見到有人呵斥，默默承受，善於了知身體如同影像的虛幻；見到有人嗔怒，心中不懷恨意，善於了知心法如同幻象的虛幻。憤怒不以憤怒迴應，因為內心清凈；聽到有人稱讚自己的名字，心中不生愛戀不自高自大；聽到有人不稱讚自己的名字，心中不生障礙，因為功德具足；如果遇到榮華富貴不生歡喜，因為善於自我調伏；如果遇到衰敗損失不生掛礙，因為內心寂靜滅除；見到有人稱讚，心中不驚動，因為善於分辨；見到有人譭謗，心中不退縮，因為心胸廣大；見到有人譏諷，心中不低落，因為善於安住；見到有人讚譽，心中

【English Translation】 English version That which is the opposite of entanglement should be known as forbearance; that which is without annoyance should be known as forbearance; that which is without concealment should be known as forbearance; that which is without anger should be known as forbearance; that which is without resentment and strife should be known as forbearance; that which is without quarrels and lawsuits should be known as forbearance; that which does not change the mind in all realms of dust should be known as forbearance; that which protects oneself and others should be known as forbearance; that which accords with the Bodhi mind should be known as forbearance; that which is good at contemplation should be known as forbearance; that which has no dualistic thoughts should be known as forbearance; that which recognizes karmic retribution should be known as forbearance; that which adorns the body should be known as forbearance; that which speaks pure words should be known as forbearance; that which has a pure mind should be known as forbearance; that which has a firm and steadfast mind should be known as forbearance; that which has freedom of speech should be known as forbearance; that which does not recall the past or imagine the future should be known as forbearance; that which is good at distinguishing right from wrong should be known as forbearance; that which protects the minds of others should be known as forbearance; that which cultivates pure Brahma conduct should be known as forbearance; that which receives the rewards of humans and gods should be known as forbearance; that which has a superior physical form should be known as forbearance; that which possesses wonderful Brahma sounds should be known as forbearance; that which removes all faults and misfortunes should be known as forbearance; that which cuts off all barren and defiled things should be known as forbearance; that which cuts off all roots of unwholesomeness should be known as forbearance; that which kills all the thieves of afflictions should be known as forbearance; that which transcends the harm of sentient beings should be known as forbearance; that which is complete with all the Buddha's teachings should be known as forbearance. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! These are the thirty-two practices of forbearance that Bodhisattvas cultivate, and they are inexhaustible. 「Shariputra! What is forbearance? If one sees someone scolding, one silently endures without retaliation, knowing well that sounds are like the illusion of echoes; if one sees someone rebuking, one silently endures, knowing well that the body is like the illusion of a reflection; if one sees someone angry, one does not harbor resentment in the heart, knowing well that mental phenomena are like the illusion of a mirage. One does not respond to anger with anger, because the heart is pure; if one hears someone praising one's name, one does not develop attachment or arrogance; if one hears someone not praising one's name, one does not develop obstacles, because one's merits are complete; if one encounters glory and profit, one does not become joyful, because one is good at self-taming; if one encounters decline and loss, one does not develop hindrances, because the heart is tranquil and extinguished; if one sees someone praising, the heart is not startled, because one is good at discernment; if one sees someone slandering, the heart does not shrink back, because the heart is vast; if one sees someone mocking, the heart does not fall low, because one is good at abiding; if one sees someone praising, the heart

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不高，不傾動故；若遇樂事心不歡逸，觀有為法無常相故；若遇苦事心不疲惱，為眾生故；世法不染，不依止故；忍受諸苦，見危逼者以身伐故；忍節節支解，具足覺支故；眾苦加身悉能堪受，具佛身相故；忍他過患，善作業力故；示現燒熱修諸苦行，伏外道故；現入諸道，出過釋梵護世諸天故。是名菩薩之忍辱也。

「又，畢竟忍者無有諍訟。何以故？若見他罵我能忍者，如是忍者是觀二相非畢竟忍。若言誰罵我者，如是忍辱是法功德非畢竟忍。若罵眼耶，如是忍者是觀入相非畢竟忍。耳鼻舌身若罵意耶，如是忍者是觀諸入非畢竟忍。若無罵者，如是忍辱是觀無我非畢竟忍。若知假名，如是忍者是觀響相非畢竟忍。彼之與我二俱無常，如是忍者是觀無常非畢竟忍。彼是顛倒我無顛倒，如是忍者是觀高下非畢竟忍。彼不勤行我是勤行，如是忍者是觀勤懈非畢竟忍。彼住惡道我住善道，如是忍者是觀善惡非畢竟忍。

「我忍無常不忍有常，我能忍苦不受諸樂，我忍無我不忍有我，我忍不凈不忍于凈。如是忍者，是觀有對非畢竟忍。我忍于空不忍諸見，我忍無相不忍諸覺，我忍無愿不忍于愿，我忍無作，不忍于作。我忍結盡不忍結在，我忍于善不忍不善，我忍出世不忍在世，我忍無諍不忍于諍，我忍無漏不忍

【現代漢語翻譯】 現代漢語譯本：

不驕傲，不輕浮動搖；如果遇到快樂的事情，內心不放縱逸樂，因為觀察到有為法是無常的；如果遇到痛苦的事情，內心不疲憊惱怒，爲了眾生的緣故；不被世俗的法則污染，因為不執著於世俗；忍受各種痛苦，看到有危險逼迫的人就挺身而出；忍受身體被肢解，因為要圓滿覺悟的支分（覺支，指通往覺悟的修行因素）；各種痛苦加身都能承受，因為要具足佛的相貌；忍受他人的過錯，因為要成就善業的力量；示現燃燒身體，修行各種苦行，爲了降伏外道；示現進入各種道，超越釋（帝釋天）、梵（梵天）、護世諸天（守護世界的諸天）。這叫做菩薩的忍辱。

『此外，究竟的忍者是沒有爭訟的。為什麼呢？如果看到別人罵我而能忍受，這樣的忍受是觀察二相（能忍受的我與被忍受的罵）而不是究竟的忍。如果說誰罵我，這樣的忍辱是法的功德而不是究竟的忍。如果罵眼睛，這樣的忍受是觀察入相（眼根）而不是究竟的忍。耳朵、鼻子、舌頭、身體，如果罵意識，這樣的忍受是觀察諸入（六根）而不是究竟的忍。如果沒有罵者，這樣的忍辱是觀察無我而不是究竟的忍。如果知道是假名，這樣的忍受是觀察響相（如回聲般虛幻）而不是究竟的忍。那個罵者和我都是無常的，這樣的忍受是觀察無常而不是究竟的忍。他是顛倒的而我沒有顛倒，這樣的忍受是觀察高下（高低之分）而不是究竟的忍。他不勤奮修行而我勤奮修行，這樣的忍受是觀察勤奮和懈怠而不是究竟的忍。他住在惡道而我住在善道，這樣的忍受是觀察善惡而不是究竟的忍。

『我忍受無常而不忍受有常，我能忍受痛苦而不接受各種快樂，我忍受無我而不忍受有我，我忍受不凈而不忍受清凈。這樣的忍受，是觀察有對（相對立）而不是究竟的忍。我忍受空而不忍受各種見解，我忍受無相而不忍受各種覺知，我忍受無愿而不忍受願望，我忍受無作而不忍受作為。我忍受煩惱的止息而不忍受煩惱的存在，我忍受善而不忍受不善，我忍受出世而不忍受在世，我忍受無諍而不忍受爭論，我忍受無漏而不忍受』 現代漢語譯本：有漏。

【English Translation】 English version:

Not arrogant, not frivolous or wavering; if encountering joyful events, the mind does not indulge in pleasure, because it observes that conditioned phenomena are impermanent; if encountering painful events, the mind is not weary or annoyed, for the sake of sentient beings; not defiled by worldly laws, because it does not cling to the world; enduring all kinds of suffering, stepping forward when seeing those in danger; enduring the dismemberment of the body, because it is to perfect the limbs of enlightenment (bodhyanga, factors of practice leading to enlightenment); able to bear all kinds of suffering, because it is to possess the marks of a Buddha; enduring the faults of others, because it is to accomplish the power of good karma; manifesting the burning of the body, practicing various ascetic practices, in order to subdue the heretics; manifesting entry into various paths, surpassing Śakra (Indra), Brahmā, and the guardian deities of the world. This is called the patience of a Bodhisattva.

'Furthermore, the ultimate patient has no disputes. Why is that? If seeing others scold me and being able to endure it, such endurance is observing two aspects (the one who endures and the scolding that is endured) and is not ultimate patience. If saying who is scolding me, such patience is the merit of the Dharma and not ultimate patience. If scolding the eye, such endurance is observing the entrance (eye faculty) and is not ultimate patience. The ear, nose, tongue, body, if scolding the mind, such endurance is observing the entrances (six faculties) and is not ultimate patience. If there is no one scolding, such patience is observing no-self and is not ultimate patience. If knowing it is a false name, such endurance is observing the echo (illusory like an echo) and is not ultimate patience. That one who scolds and I are both impermanent, such endurance is observing impermanence and is not ultimate patience. He is deluded and I am not deluded, such endurance is observing high and low (distinction of high and low) and is not ultimate patience. He does not practice diligently and I practice diligently, such endurance is observing diligence and laziness and is not ultimate patience. He dwells in evil paths and I dwell in good paths, such endurance is observing good and evil and is not ultimate patience.

'I endure impermanence and do not endure permanence, I can endure suffering and do not accept various pleasures, I endure no-self and do not endure self, I endure impurity and do not endure purity. Such endurance is observing opposites (relative) and is not ultimate patience. I endure emptiness and do not endure various views, I endure no-form and do not endure various perceptions, I endure no-wish and do not endure wishes, I endure no-action and do not endure action. I endure the cessation of afflictions and do not endure the existence of afflictions, I endure good and do not endure non-good, I endure transcendence and do not endure being in the world, I endure non-contention and do not endure contention, I endure the unconditioned and do not endure' English version: the conditioned.

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于漏，我忍白法不忍黑法，我忍寂滅不忍生死。如是忍者，是觀相對非畢竟忍。

「云何名為畢竟忍耶？若入空寂，不與諸見和合、不倚著空，是諸見等亦復皆空，如是忍者是無二相是畢竟忍。若入無相不與諸覺和合，不倚無相，是覺皆空，如是忍者是無二相是畢竟忍。若入無愿不與愿合，不倚無愿，是愿皆空，如是忍者是無二相是畢竟忍。若入無作不與作合，不倚無作，是作皆空，如是忍者是無二相是畢竟忍。若入盡結不與結合，不倚盡結，諸結皆空，如是忍者是無二相是畢竟忍。

「若入于善不與不善和合，不倚于善，不善皆空，如是忍者是無二相是畢竟忍。若入出世不與世合，不倚出世，在世皆空，如是忍者是無二相是畢竟忍。若入無諍不與諍合，不倚無諍，是諍皆空，如是忍者是無二相是畢竟忍。若入無漏不與漏合，不倚無漏，諸漏皆空，如是忍者是無二相是畢竟忍。若入白法不與黑合，不倚白法，黑法皆空，如是忍者是無二相是畢竟忍。

「若入寂滅不與生死和合，不倚寂滅，生死皆空，如是忍者是無二相是畢竟忍。若性不自生、不從他生、不和合生，亦無有出不可破壞，不可壞者是不可盡，如是忍者是畢竟忍。無作非作、無所倚著、無分別、無莊嚴、無修治、無發進、終不造生，若無

【現代漢語翻譯】 現代漢語譯本 對於『漏』（煩惱），我忍受『白法』（善法）而不忍受『黑法』（惡法），我忍受『寂滅』（涅槃）而不忍受『生死』（輪迴）。像這樣忍受，是觀察相對的，不是究竟的忍受。 『什麼叫做究竟的忍受呢？』如果進入空寂（空性），不與各種見解結合，不執著于空，這些見解等也都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入無相，不與各種覺知結合，不執著于無相，這些覺知都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入無愿，不與願望結合，不執著于無愿，這些願望都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入無作，不與作為結合，不執著于無作，這些作為都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入盡結（斷除煩惱），不與煩惱結合，不執著于斷除煩惱，這些煩惱都是空，像這樣忍受是無二相的，是究竟的忍受。 『如果進入善，不與不善結合，不執著于善，不善都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入出世，不與世俗結合，不執著于出世，世俗都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入無諍，不與爭論結合，不執著于無諍，這些爭論都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入無漏，不與煩惱結合，不執著于無漏，這些煩惱都是空，像這樣忍受是無二相的，是究竟的忍受。如果進入白法，不與黑法結合，不執著于白法，黑法都是空，像這樣忍受是無二相的，是究竟的忍受。 『如果進入寂滅，不與生死結合，不執著于寂滅，生死都是空，像這樣忍受是無二相的，是究竟的忍受。如果自性不自己產生，不從他產生，不和合產生，也沒有出現，不可破壞，不可破壞的就是不可窮盡，像這樣忍受是究竟的忍受。無作非作，無所執著，無分別，無莊嚴，無修治，無發進，終不造生，如果無』

【English Translation】 English version Regarding 『leaks』 (kleshas), I endure 『white dharmas』 (wholesome dharmas) and do not endure 『black dharmas』 (unwholesome dharmas), I endure 『cessation』 (nirvana) and do not endure 『birth and death』 (samsara). Such endurance is observing the relative, not ultimate endurance. 『What is called ultimate endurance?』 If one enters emptiness and stillness, not combining with various views, not clinging to emptiness, these views and so on are also empty. Such endurance is non-dual, it is ultimate endurance. If one enters no-sign, not combining with various perceptions, not clinging to no-sign, these perceptions are all empty. Such endurance is non-dual, it is ultimate endurance. If one enters no-wish, not combining with wishes, not clinging to no-wish, these wishes are all empty. Such endurance is non-dual, it is ultimate endurance. If one enters no-action, not combining with actions, not clinging to no-action, these actions are all empty. Such endurance is non-dual, it is ultimate endurance. If one enters the exhaustion of fetters, not combining with fetters, not clinging to the exhaustion of fetters, these fetters are all empty. Such endurance is non-dual, it is ultimate endurance. 『If one enters goodness, not combining with unwholesomeness, not clinging to goodness, unwholesomeness is all empty. Such endurance is non-dual, it is ultimate endurance. If one enters transcendence, not combining with the mundane, not clinging to transcendence, the mundane is all empty. Such endurance is non-dual, it is ultimate endurance. If one enters non-contention, not combining with contention, not clinging to non-contention, these contentions are all empty. Such endurance is non-dual, it is ultimate endurance. If one enters no-outflow, not combining with outflows, not clinging to no-outflow, these outflows are all empty. Such endurance is non-dual, it is ultimate endurance. If one enters white dharmas, not combining with black dharmas, not clinging to white dharmas, black dharmas are all empty. Such endurance is non-dual, it is ultimate endurance.』 『If one enters cessation, not combining with birth and death, not clinging to cessation, birth and death are all empty. Such endurance is non-dual, it is ultimate endurance. If self-nature does not arise by itself, does not arise from another, does not arise from combination, and also has no arising, is indestructible, and what is indestructible is inexhaustible. Such endurance is ultimate endurance. No-action is not action, without clinging, without discrimination, without adornment, without cultivation, without progress, ultimately not creating birth, if there is no』

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生者是不可盡，如是忍者是無生忍。無生忍者是不出忍，不出忍者是畢竟忍，如是菩薩修行是忍得受記忍。舍利弗！是名菩薩行忍無盡。」

說是忍時，一切大眾贊無盡意言：「善男子！善哉，善哉！快說此忍。」言已，即雨種種希有諸華、末香、涂香，無數雜衣、幢幡、寶蓋，以用供養于無盡意。百千伎樂於上空中，自然出聲作如是言：「若有眾生欲得如來甚深忍者，聞作是說不應驚怖。」時諸華香雜衣幡蓋普遍充溢，滿此三千大千世界。

爾時，佛告無盡意言：「善男子！汝所供養華香等物，可自求器除去摒擋。」

無盡意言：「唯然，世尊！我今當以神通之力即身為器。」

時無盡意，即入菩薩色身三昧，入三昧已一切所有供養之具悉入䐡中，身界如故不增不減。

爾時，眾中有一菩薩名大莊嚴，問無盡意：「善男子！所入三昧名為何等，而仁入已諸供養具悉入身中，身界如故而不增減？」

無盡意言：「善男子！其三昧者名為一切色身三昧。」

大莊嚴言：「是三昧定，頗覆更有餘力勢不？」

無盡意言：「是三昧力，能令身界悉受三千大千世界所有色相，身界如故亦無增減。」

爾時，眾中或有人天作是思惟：「寧可得見是定力不？」

爾

【現代漢語翻譯】 現代漢語譯本： 『生』的現象是無法窮盡的，像這樣安忍于『生』的無盡，就是『無生忍』（對『無生』的安忍）。『無生忍』是不出離的安忍，不出離的安忍是究竟的安忍，像這樣菩薩修行安忍，才能得到授記的安忍。舍利弗！這叫做菩薩修行的安忍，是無盡的。」 當說到安忍時，一切大眾都讚歎無盡意說：『善男子！太好了，太好了！您說的安忍真是太棒了。』說完，就下起了各種稀有的花、末香、涂香，無數的雜色衣服、幢幡、寶蓋，用來供養無盡意。百千種伎樂在空中自然發出聲音，說：『如果有眾生想要得到如來甚深的安忍，聽到這樣的說法不應該感到驚恐。』這時，各種花香、雜色衣服、幡蓋普遍充滿，遍佈整個三千大千世界。 這時，佛告訴無盡意說：『善男子！你所供養的花香等物品，可以自己找個容器來收起來。』 無盡意說：『是的，世尊！我現在就用神通之力，以自身為容器。』 這時，無盡意立即進入菩薩色身三昧（一種禪定狀態），進入三昧后，所有供養的物品都進入了他的身體中，他的身體大小如常，沒有增加也沒有減少。 這時，大眾中有一位菩薩名叫大莊嚴，問無盡意：『善男子！你所進入的三昧叫什麼名字？為什麼你進入之後，所有的供養物品都進入了你的身體中，而你的身體大小卻和原來一樣，沒有增加也沒有減少？』 無盡意說：『善男子！這個三昧叫做一切色身三昧。』 大莊嚴說：『這個三昧的禪定，還有其他的力量嗎？』 無盡意說：『這個三昧的力量，能夠讓身體容納三千大千世界所有的色相，而身體的大小仍然和原來一樣，沒有增加也沒有減少。』 這時，大眾中有人天這樣想：『能不能讓我們看到這種禪定的力量呢？』

【English Translation】 English version: 'The phenomenon of 'birth' is inexhaustible, and thus enduring the inexhaustibility of 'birth' is 'non-birth forbearance' (endurance of 'non-birth'). 'Non-birth forbearance' is non-departure forbearance, and non-departure forbearance is ultimate forbearance. Thus, when a Bodhisattva practices forbearance, they can receive the forbearance of prediction. Shariputra! This is called the Bodhisattva's practice of forbearance, which is inexhaustible.' When forbearance was spoken of, all the assembly praised Inexhaustible Intent, saying: 'Good man! Excellent, excellent! You have spoken wonderfully about this forbearance.' Having said this, they rained down various rare flowers, powdered incense, and paste incense, countless miscellaneous garments, banners, and jeweled canopies, to make offerings to Inexhaustible Intent. Hundreds of thousands of musical instruments in the sky naturally produced sounds, saying: 'If there are sentient beings who wish to attain the Tathagata's profound forbearance, they should not be frightened upon hearing this teaching.' At this time, various flowers, incense, miscellaneous garments, and banners universally filled and pervaded the entire three thousand great thousand world. At that time, the Buddha said to Inexhaustible Intent: 'Good man! The flowers, incense, and other items you have offered, you may find a container to collect them yourself.' Inexhaustible Intent said: 'Yes, World Honored One! I will now use my spiritual power to make my own body the container.' At that time, Inexhaustible Intent immediately entered the Bodhisattva's Samadhi of the Form Body (a state of meditative concentration). Having entered the Samadhi, all the offered items entered his body, and his body remained the same size, neither increasing nor decreasing. At that time, a Bodhisattva named Great Adornment in the assembly asked Inexhaustible Intent: 'Good man! What is the name of the Samadhi you have entered? Why is it that after you entered it, all the offered items entered your body, yet your body remained the same size, neither increasing nor decreasing?' Inexhaustible Intent said: 'Good man! This Samadhi is called the Samadhi of All Form Bodies.' Great Adornment said: 'Does this Samadhi have any other powers?' Inexhaustible Intent said: 'The power of this Samadhi enables the body to contain all the forms of the three thousand great thousand worlds, while the body remains the same size, neither increasing nor decreasing.' At that time, some humans and devas in the assembly thought: 'Could we possibly see the power of this Samadhi?'

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時，佛知一切大眾人天所念，告無盡意：「善男子！汝可示現是定神力。」

時無盡意菩薩摩訶薩於是三昧久已通達，是故能以一切大眾十方諸來大菩薩等、佛及聖僧悉內身中。爾時，其身猶如大寶莊嚴世界，受諸菩薩摩訶薩等所有種種莊嚴之事，是時大眾悉自見形在無盡意菩薩身內。時無盡意示現如是大神通已，是時大眾各還如本。

時大莊嚴菩薩摩訶薩問無盡意：「善男子！我從昔來未曾見聞如是三昧神通變化。」

無盡意言：「善男子！假使三千大千世界一切所有悉入我身，猶無增減，況於此耶？」

說是無盡忍辱現大神變時，七十六那由他天及人發阿耨多羅三藐三菩提心，萬二千菩薩摩訶薩得無生法忍。

「舍利弗！是名菩薩修行忍辱而不可盡。」◎

大方等大集經卷第二十七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十八

宋涼州沙門智嚴共寶云譯無盡意菩薩品第十二之二

◎爾時，舍利弗語無盡意言：「善哉，善哉！唯，善男子！汝已快說菩薩羼提波羅蜜而不可盡。唯愿仁者，當說菩薩毗梨耶波羅蜜，如諸菩薩所得無盡毗梨耶波羅蜜。」

無盡意言：「唯，舍利弗！菩薩具足八事，修行精進而不可

【現代漢語翻譯】 現代漢語譯本：當時，佛陀知道所有大眾、天人心中所想，告訴無盡意菩薩說：『善男子！你可以展現這種禪定神通的力量。』 當時，無盡意菩薩摩訶薩早已通達這種三昧境界，所以能夠將所有大眾、十方前來的大菩薩們、佛陀以及聖僧都容納在自己的身體中。那時，他的身體猶如一個以珍寶裝飾的莊嚴世界，接受著諸位菩薩摩訶薩們的所有種種莊嚴之物。當時，所有大眾都看到自己的形體在無盡意菩薩的身體內。當無盡意菩薩展現出如此巨大的神通之後，所有大眾各自恢復到原來的樣子。 當時，大莊嚴菩薩摩訶薩問無盡意菩薩說：『善男子！我從過去到現在，從未見過或聽聞過如此的三昧神通變化。』 無盡意菩薩說：『善男子！假使三千大千世界的一切都進入我的身體，也不會有任何增減，更何況是現在這種情況呢？』 當無盡意菩薩展現這種忍辱和巨大神通的時候，七十六那由他（那由他：數量單位，表示極大的數目）的天人和人發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），一萬二千位菩薩摩訶薩獲得了無生法忍（無生法忍：證悟真理，不再受生死輪迴之苦）。 『舍利弗！這就是菩薩修行忍辱而不可窮盡的體現。』 《大方等大集經》卷第二十七 《大方等大集經》卷第二十八 宋朝涼州沙門智嚴和寶云共同翻譯的《無盡意菩薩品》第十二之二 當時，舍利弗對無盡意菩薩說：『太好了，太好了！善男子！你已經很好地闡述了菩薩的羼提波羅蜜（羼提波羅蜜：忍辱波羅蜜）是不可窮盡的。我希望您能講述菩薩的毗梨耶波羅蜜（毗梨耶波羅蜜：精進波羅蜜），以及諸位菩薩所獲得的無盡毗梨耶波羅蜜。』 無盡意菩薩說：『舍利弗！菩薩如果具備八種條件，修行精進就不可窮盡。

【English Translation】 English version: At that time, the Buddha, knowing the thoughts of all the assembly of humans and devas, said to Akshayamati (Akshayamati: Inexhaustible Wisdom) Bodhisattva, 'Good man! You may demonstrate the power of this samadhi (samadhi: meditative absorption).' At that time, Akshayamati Bodhisattva Mahasattva had long been proficient in this samadhi, and therefore was able to contain within his body all the assembly, the great Bodhisattvas from the ten directions, the Buddhas, and the Sangha (Sangha: monastic community). At that time, his body was like a great jeweled and adorned world, receiving all kinds of adornments from the Bodhisattva Mahasattvas. At that time, all the assembly saw their own forms within the body of Akshayamati Bodhisattva. After Akshayamati had demonstrated such great spiritual powers, all the assembly returned to their original forms. At that time, the Bodhisattva Mahasattva Mahavyuha (Mahavyuha: Great Adornment) asked Akshayamati, 'Good man! From the past until now, I have never seen or heard of such samadhi spiritual transformations.' Akshayamati said, 'Good man! If all of the three thousand great thousand worlds were to enter my body, there would be no increase or decrease, how much less so in this situation?' When Akshayamati demonstrated this patience and great spiritual transformation, seventy-six nayutas (nayutas: a large number) of devas and humans generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment), and twelve thousand Bodhisattva Mahasattvas attained the kshanti (kshanti: forbearance) of non-origination. 'Shariputra! This is called the bodhisattva's practice of patience, which is inexhaustible.' The Mahavaipulya Mahasamnipata Sutra, Volume 27 The Mahavaipulya Mahasamnipata Sutra, Volume 28 Translated by the Shramanas (Shramanas: ascetic) Zhiyan and Baoyun of Liangzhou during the Song Dynasty, Chapter 12.2, 'The Akshayamati Bodhisattva Chapter' Then, Shariputra said to Akshayamati, 'Excellent, excellent! Good man! You have already well explained that the bodhisattva's kshanti paramita (kshanti paramita: perfection of patience) is inexhaustible. I wish that you would speak about the bodhisattva's virya paramita (virya paramita: perfection of vigor), and the inexhaustible virya paramita attained by the bodhisattvas.' Akshayamati said, 'Shariputra! If a bodhisattva possesses eight qualities, their practice of vigor is inexhaustible.'

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盡。何等為八？發大莊嚴而無有盡，積集勇進而不可盡，修行諸善而不可盡，教化眾生而不可盡，助道功德而不可盡，助無上智而不可盡，助無上慧而不可盡，集助佛法而不可盡。

「云何菩薩莊嚴無盡？于諸生死心不疲倦，不計劫數當成佛道，若干劫在而作莊嚴，若干劫在不作莊嚴，菩薩莊嚴所經劫數不可稱計。如從今日至生死，本為一日一夜，如是三十日為一月，十二月為一歲，於是百千萬歲，一發道心一見如來，如是發心，所見諸佛如恒沙數。于爾所佛邊，方得知一眾生心行，如是遍知一切眾生心之所行猶不退沒，是則名曰不懈莊嚴無盡莊嚴。經于如是見佛發心，知他眾生心所行時，常修具足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，修集一切助菩提法。具修相好、十力、無畏、不共之法，具修一切諸佛法故，是名不懈莊嚴無盡莊嚴。若有菩薩聞作是說，不驚不怖不畏，當知是菩薩不懈精進，是名菩薩莊嚴無盡。

「云何菩薩勇進無盡？若三千大千世界滿中盛火，為見佛故，要當從是火中而過。若為聞法、教化眾生、安止眾生於善法故，亦應如是從火中過，是名菩薩勇進無盡。何因緣故，名曰勇進？常為他故，為靜他故，為調伏他故，為滅盡他故，常不懈慢堅牢不

【現代漢語翻譯】 現代漢語譯本：什麼是八種無盡？發起廣大的莊嚴而沒有窮盡，積累勇猛精進而沒有窮盡，修行各種善法而沒有窮盡，教化眾生而沒有窮盡，輔助菩提的功德而沒有窮盡，輔助無上智慧而沒有窮盡，輔助無上覺悟而沒有窮盡，積累輔助佛法而沒有窮盡。

『菩薩的莊嚴如何是無盡的呢？』對於生死輪迴，內心不感到疲倦，不計算需要多少劫才能成就佛道，無論多少劫都在進行莊嚴，無論多少劫都不停止莊嚴，菩薩莊嚴所經歷的劫數是無法計算的。比如從今天到生死輪迴結束，原本只是一天一夜，這樣三十天為一個月，十二個月為一年，這樣經過百千萬年，一旦發起道心，一旦見到如來（Tathagata），這樣發心，所見到的諸佛如恒河沙數。在這麼多佛的身邊，才瞭解一個眾生的心行，這樣普遍瞭解一切眾生的心之所行，仍然不退縮，這叫做不懈怠的莊嚴，無盡的莊嚴。經過這樣見佛發心，瞭解其他眾生心之所行的時候，常常修習圓滿的檀波羅蜜（Dānapāramitā，佈施波羅蜜）、尸波羅蜜（Śīlapāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）、禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）、般若波羅蜜（Prajñāpāramitā，智慧波羅蜜），修集一切輔助菩提的方法。圓滿修習相好、十力、無畏、不共之法，圓滿修習一切諸佛的法，所以叫做不懈怠的莊嚴，無盡的莊嚴。如果有菩薩聽到這樣的說法，不驚慌、不恐懼、不害怕，應當知道這位菩薩是不懈怠精進的，這叫做菩薩的莊嚴無盡。

『菩薩的勇猛精進如何是無盡的呢？』如果三千大千世界都充滿熊熊烈火，爲了見到佛，一定要從這火中穿過。如果爲了聽聞佛法、教化眾生、使眾生安住于善法，也應該這樣從火中穿過，這叫做菩薩的勇猛精進無盡。因為什麼緣故，叫做勇猛精進呢？常常爲了他人，爲了使他人平靜，爲了調伏他人，爲了滅盡他人的煩惱，常常不懈怠、不傲慢、堅定不移。

【English Translation】 English version: What are the eight inexhaustibles? Generating great adornment without end, accumulating courageous progress without end, practicing all good deeds without end, teaching sentient beings without end, assisting the merits of Bodhi without end, assisting supreme wisdom without end, assisting supreme enlightenment without end, and accumulating assistance to the Dharma without end.

'How is a Bodhisattva's adornment inexhaustible?' Regarding the cycle of birth and death, the mind does not feel weary, does not calculate how many kalpas it will take to achieve Buddhahood, whether many kalpas are spent in adornment or not, the kalpas experienced by a Bodhisattva's adornment are incalculable. For example, from today until the end of the cycle of birth and death, it is originally just one day and one night, and thirty such days make a month, twelve months make a year, and after hundreds of millions of years, once the aspiration for the path is generated, once the Tathagata (如來) is seen, with such aspiration, the Buddhas seen are as numerous as the sands of the Ganges. By the side of so many Buddhas, one comes to understand the mind and actions of one sentient being, and thus universally understanding the actions of all sentient beings' minds, one still does not retreat, this is called unremitting adornment, inexhaustible adornment. Having seen the Buddha and generated the aspiration, when understanding the actions of other sentient beings' minds, one constantly cultivates the perfection of Dānapāramitā (檀波羅蜜, generosity), Śīlapāramitā (尸波羅蜜, discipline), Kṣāntipāramitā (羼提波羅蜜, patience), Vīryapāramitā (毗梨耶波羅蜜, diligence), Dhyānapāramitā (禪波羅蜜, meditation), and Prajñāpāramitā (般若波羅蜜, wisdom), and cultivates all methods that assist Bodhi. One fully cultivates the marks and characteristics, the ten powers, fearlessness, and unique qualities, and fully cultivates all the Buddhas' teachings, therefore it is called unremitting adornment, inexhaustible adornment. If a Bodhisattva hears such a teaching and is not startled, not frightened, not afraid, it should be known that this Bodhisattva is unremittingly diligent, this is called the Bodhisattva's adornment being inexhaustible.

'How is a Bodhisattva's courageous progress inexhaustible?' If the three thousand great thousand worlds were filled with raging fire, in order to see the Buddha, one must pass through this fire. If it is for the sake of hearing the Dharma, teaching sentient beings, and settling sentient beings in good Dharma, one should also pass through the fire in this way, this is called the Bodhisattva's courageous progress being inexhaustible. For what reason is it called courageous progress? It is always for the sake of others, for the sake of calming others, for the sake of subduing others, for the sake of extinguishing others' afflictions, and one is always unremitting, not arrogant, and steadfast.

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退，心善安止於大悲中，常勤精進而為眾生，故名勇進。菩薩行時，步步御心悉向菩提，常觀眾生為化度故，雖作是觀不起煩惱，是名菩薩勇進無盡。

「云何菩薩修習無盡？如所發起一切善心，常愿菩提，是名菩薩修集無盡。何以故？以諸善根迴向阿耨多羅三藐三菩提，初無盡故。舍利弗！譬如天雨，一渧之水墮大海中，其渧雖微終無滅盡。菩薩善根愿向菩提，亦復如是無有滅盡。修集善根者，所謂正迴向修集善根，為護眾生修集善根，為隨眾生諸所須故修集善根，為欲成就一切智故修集善根，是名菩薩修集無盡。

「云何菩薩教化無盡？眾生之性不可稱計，菩薩于中不應稱計。若言一日教化三千大千世界滿中眾生，如是計數乃至無量不可思議不可稱劫教化眾生者，雖作如是教化眾生，不可稱計不可思議，于眾生分猶未是教化百分千分百千分百千萬分，乃至算數譬喻所知眾生。何以故？是眾生性無量無邊，不可稱計、不可思議。若菩薩聞作是說，不驚不怖不畏，當知是菩薩勤修精進，是名菩薩教化無盡。

「云何菩薩助道無盡？菩薩所修助道功德無量無邊，菩薩于中不應限量。何以故？一切眾生所有功德，若去來、現在，及聲聞緣覺所有功德，于佛世尊始是成就一毛孔功德。如是一一毛孔所有功

【現代漢語翻譯】 現代漢語譯本 退，心善安住于大悲之中，常常勤奮精進而為眾生，所以稱為勇猛精進。菩薩修行時，每一步都引導自己的心向往菩提（覺悟），常常觀察眾生是爲了教化他們，雖然這樣觀察卻不起煩惱，這稱為菩薩勇猛精進無有窮盡。

『什麼是菩薩修習無盡？』就像所發起的一切善心，常常愿求菩提，這稱為菩薩修集無盡。為什麼呢？因為一切善根都回向于阿耨多羅三藐三菩提（無上正等正覺），最初就沒有窮盡。舍利弗（佛陀的十大弟子之一）！譬如天降雨水，一滴水落入大海中，這滴水雖然微小，最終也不會滅盡。菩薩的善根愿向菩提，也像這樣沒有滅盡。修集善根的人，就是指以正向迴向修集善根，爲了守護眾生修集善根，爲了隨順眾生的一切需要而修集善根，爲了成就一切智慧而修集善根，這稱為菩薩修集無盡。

『什麼是菩薩教化無盡？』眾生的本性不可計數，菩薩對於眾生不應該去計數。如果說一天教化三千大千世界充滿的眾生，這樣計數乃至無量不可思議不可稱量的劫數教化眾生，即使這樣教化眾生，也是不可計數不可思議的，對於眾生來說，還不到教化的百分之一、千分之一、百千分之一、百千萬分之一，乃至算數譬喻所能知道的眾生。為什麼呢？因為眾生的本性無量無邊，不可計數、不可思議。如果菩薩聽到這樣的說法，不驚慌、不恐懼、不害怕，應當知道這位菩薩是勤奮修習精進的，這稱為菩薩教化無盡。

『什麼是菩薩助道無盡？』菩薩所修的助道功德無量無邊，菩薩對於這些功德不應該執著。為什麼呢？一切眾生所有的功德，無論是過去、現在、未來，以及聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）所有的功德，對於佛世尊來說，才剛剛成就一個毛孔的功德。像這樣每一個毛孔所擁有的功德，

【English Translation】 English version Retreating, the mind dwells peacefully in great compassion, constantly striving diligently for the sake of all beings, hence it is called courageous advancement. When a Bodhisattva practices, each step guides their mind towards Bodhi (enlightenment), constantly observing beings for the sake of transforming them, and although observing in this way, they do not give rise to afflictions, this is called the Bodhisattva's courageous advancement without end.

'What is the Bodhisattva's practice of the inexhaustible?' Like all the good intentions that arise, constantly wishing for Bodhi, this is called the Bodhisattva's accumulation without end. Why is that? Because all good roots are dedicated to Anuttara-samyak-sambodhi (supreme perfect enlightenment), which initially has no end. Shariputra (one of the Buddha's ten great disciples)! For example, when it rains, a single drop of water falls into the ocean, and although that drop is tiny, it will never be exhausted. The Bodhisattva's good roots dedicated to Bodhi are also like this, without end. Those who accumulate good roots are those who accumulate good roots with proper dedication, accumulate good roots to protect beings, accumulate good roots to fulfill all the needs of beings, and accumulate good roots to achieve all wisdom, this is called the Bodhisattva's accumulation without end.

'What is the Bodhisattva's teaching without end?' The nature of beings is immeasurable, and Bodhisattvas should not count them. If one says that in one day they teach all the beings filling the three thousand great thousand worlds, and counting in this way, even for countless, inconceivable, and immeasurable kalpas (eons), they teach beings, even if they teach beings in this way, it is still immeasurable and inconceivable, and for beings, it is not even one percent, one thousandth, one hundred thousandth, one hundred millionth of the teaching, not even the number of beings that can be known through calculation and analogy. Why is that? Because the nature of beings is immeasurable and boundless, uncountable and inconceivable. If a Bodhisattva hears such a statement and is not startled, not frightened, and not afraid, it should be known that this Bodhisattva is diligently practicing with vigor, this is called the Bodhisattva's teaching without end.

'What is the Bodhisattva's assistance to the path without end?' The merits of the Bodhisattva's assistance to the path are immeasurable and boundless, and Bodhisattvas should not be attached to these merits. Why is that? All the merits of all beings, whether past, present, or future, and all the merits of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), for the World Honored One (Buddha), it is only the merit of one pore. Like this, the merit of each pore,

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德，乃至一切毛孔功德，聚整合就始成如來一隨形好。如是一一隨形好等，乃至一切隨形好功德，聚整合就如是成就如來一相。如是一一相至三十相，聚集如是三十相百倍功德，始成如來眉間毫相。乃至修集倍是毫相百千功德，始成如來無見頂相。是名菩薩助道功德無盡。

「云何菩薩助智無盡？菩薩所修助智無量無邊，菩薩于中不應限數。若三千大千世界所有眾生，如一信行所成就智，如是信行，比一法行所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界眾生悉為法行，比一八人所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉為八人智，比一須陀洹所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉為須陀洹智，比一斯陀含所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉為斯陀含智，比一阿那含所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉為阿那含智，比一阿羅漢所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生，悉為阿羅漢智，比一緣覺所成就智，百分千分百千分百千萬分

【現代漢語翻譯】 現代漢語譯本 德行，乃至一切毛孔的功德，聚整合就才形成如來一個隨形好（如來三十二相之外的細微特徵）。像這樣，每一個隨形好等，乃至一切隨形好的功德，聚整合就才形成如來一相（如來三十二相之一）。像這樣，每一個相到三十相，聚集這三十相百倍的功德，才形成如來眉間的白毫相。乃至修集比這白毫相百千倍的功德，才形成如來無見頂相（佛頂肉髻，無法看見頂端）。這就是菩薩助道功德的無盡之處。 『什麼是菩薩助智的無盡呢？菩薩所修的助智是無量無邊的，菩薩不應該對它加以限制。如果三千大千世界所有眾生，都像一個信行者所成就的智慧，那麼這種信行者的智慧，比一個法行者所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一，乃至用算數和比喻都無法企及。如果三千大千世界所有眾生都成為法行者，那麼他們的智慧比一個八人（指預流果向的修行者）所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一，乃至用算數和比喻都無法企及。如果三千大千世界所有眾生都具有八人的智慧，那麼他們的智慧比一個須陀洹（初果阿羅漢）所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一，乃至用算數和比喻都無法企及。如果三千大千世界所有眾生都具有須陀洹的智慧，那麼他們的智慧比一個斯陀含（二果阿羅漢）所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一，乃至用算數和比喻都無法企及。如果三千大千世界所有眾生都具有斯陀含的智慧，那麼他們的智慧比一個阿那含（三果阿羅漢）所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一，乃至用算數和比喻都無法企及。如果三千大千世界所有眾生都具有阿那含的智慧，那麼他們的智慧比一個阿羅漢（四果阿羅漢）所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一，乃至用算數和比喻都無法企及。如果三千大千世界所有眾生都具有阿羅漢的智慧，那麼他們的智慧比一個緣覺（辟支佛）所成就的智慧，百分之一、千分之一、百千分之一、百千萬分之一

【English Translation】 English version Virtue, and even the merits of all pores, accumulate to achieve one of the Tathagata's minor marks (a subtle feature beyond the thirty-two major marks of a Buddha). Similarly, each minor mark, and even the merits of all minor marks, accumulate to achieve one of the Tathagata's major marks (one of the thirty-two major marks of a Buddha). Similarly, each of these marks, up to thirty marks, accumulate a hundredfold merit of these thirty marks to form the white hair mark between the Tathagata's eyebrows. Furthermore, accumulating a hundred thousand times the merit of this white hair mark forms the Tathagata's invisible crown protuberance (the fleshy protuberance on the top of the Buddha's head, the top of which cannot be seen). This is called the endless merit of a Bodhisattva's aiding path. 『What is the endlessness of a Bodhisattva's aiding wisdom? The aiding wisdom cultivated by a Bodhisattva is immeasurable and boundless, and a Bodhisattva should not limit it. If all sentient beings in the three thousand great thousand worlds had the wisdom achieved by a follower of faith, then the wisdom of this follower of faith is one percent, one thousandth, one hundred thousandth, one hundred millionth, or even beyond calculation and analogy, compared to the wisdom achieved by a follower of Dharma. If all sentient beings in the three thousand great thousand worlds were followers of Dharma, then their wisdom is one percent, one thousandth, one hundred thousandth, one hundred millionth, or even beyond calculation and analogy, compared to the wisdom achieved by an 'eighth person' (a practitioner on the path to the stream-entry fruit). If all sentient beings in the three thousand great thousand worlds had the wisdom of an 'eighth person', then their wisdom is one percent, one thousandth, one hundred thousandth, one hundred millionth, or even beyond calculation and analogy, compared to the wisdom achieved by a Srotapanna (stream-enterer, the first fruit of Arhatship). If all sentient beings in the three thousand great thousand worlds had the wisdom of a Srotapanna, then their wisdom is one percent, one thousandth, one hundred thousandth, one hundred millionth, or even beyond calculation and analogy, compared to the wisdom achieved by a Sakrdagamin (once-returner, the second fruit of Arhatship). If all sentient beings in the three thousand great thousand worlds had the wisdom of a Sakrdagamin, then their wisdom is one percent, one thousandth, one hundred thousandth, one hundred millionth, or even beyond calculation and analogy, compared to the wisdom achieved by an Anagamin (non-returner, the third fruit of Arhatship). If all sentient beings in the three thousand great thousand worlds had the wisdom of an Anagamin, then their wisdom is one percent, one thousandth, one hundred thousandth, one hundred millionth, or even beyond calculation and analogy, compared to the wisdom achieved by an Arhat (the fourth fruit of Arhatship). If all sentient beings in the three thousand great thousand worlds had the wisdom of an Arhat, then their wisdom is one percent, one thousandth, one hundred thousandth, one hundred millionth

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，乃至算數譬喻所不能及。若三千大千世界所有眾生，悉成緣覺智，比一百劫菩薩所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉為百劫菩薩所成就智，比一得忍菩薩所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉為得忍菩薩所成就智，比一不退菩薩所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若三千大千世界所有眾生悉得不退菩薩智，比一補處菩薩所成就智，百分千分百千分百千萬分，乃至算數譬喻所不能及。若無量無邊世界眾生悉如補處所成就智，比一如來是處非處智，百分千分百千分百千萬分，乃至算數譬喻所不能及。總說如來諸力、無畏、不共之法，亦復如是。若菩薩聞作是說，不驚不怖不畏，當知是菩薩勤行精進。是名菩薩助智無盡。

「云何菩薩助慧無盡？一切眾生所有心行不可窮盡，菩薩于中不應計數。若過去未來現在眾生所有心行，若有人於一念中具如是等三世眾生所有心行，如是念念皆亦如是具諸心行。如一人心中所具心行，一切無量無邊眾生皆亦如是。若過去未來現在眾生，所有貪淫瞋恚愚癡及諸煩惱，若有一人於一念中具如是等三世眾生所有煩惱，如是念念皆亦如是具諸煩惱無量無邊

【現代漢語翻譯】 現代漢語譯本 甚至用算術譬喻也無法比擬。如果三千大千世界所有眾生都成就了緣覺（Pratyekabuddha，獨自覺悟者）的智慧，這與一百劫菩薩所成就的智慧相比，百分、千分、百千分、百千萬分，乃至用算術譬喻都無法比擬。如果三千大千世界所有眾生都成就了一百劫菩薩的智慧，這與一位得忍菩薩（獲得忍辱的菩薩）所成就的智慧相比，百分、千分、百千分、百千萬分，乃至用算術譬喻都無法比擬。如果三千大千世界所有眾生都成就了得忍菩薩的智慧，這與一位不退菩薩（永不退轉的菩薩）所成就的智慧相比，百分、千分、百千分、百千萬分，乃至用算術譬喻都無法比擬。如果三千大千世界所有眾生都獲得了不退菩薩的智慧，這與一位補處菩薩（候補佛位的菩薩）所成就的智慧相比，百分、千分、百千分、百千萬分，乃至用算術譬喻都無法比擬。如果無量無邊世界的所有眾生都像補處菩薩一樣成就了智慧，這與一位如來（Tathagata，佛陀）的知是處非處智（瞭解因果的智慧）相比，百分、千分、百千分、百千萬分，乃至用算術譬喻都無法比擬。總而言之，如來的諸力、無畏、不共之法（佛陀特有的力量、無畏和不共之法），也是如此。如果菩薩聽到這樣的說法，不驚恐、不害怕、不畏懼，應當知道這位菩薩是勤奮精進的。這稱為菩薩助智無盡。 『什麼是菩薩助慧無盡？』一切眾生的所有心行都不可窮盡，菩薩不應該去計數。如果過去、未來、現在眾生的所有心行，如果有人在一念之間具足了這三世眾生的所有心行，那麼每一念都像這樣具足所有心行。就像一個人心中所具足的心行一樣，一切無量無邊的眾生也都是如此。如果過去、未來、現在眾生的所有貪慾、嗔恚、愚癡以及各種煩惱，如果有人在一念之間具足了這三世眾生的所有煩惱，那麼每一念都像這樣具足無量無邊的煩惱。

【English Translation】 English version even beyond the reach of arithmetic analogies. If all beings in the three thousand great thousand worlds were to attain the wisdom of a Pratyekabuddha (a solitary enlightened one), it would not compare to the wisdom attained by a Bodhisattva over a hundred kalpas (eons), not by a hundredth, a thousandth, a hundred thousandth, a hundred millionth, or even by any arithmetic analogy. If all beings in the three thousand great thousand worlds were to attain the wisdom of a Bodhisattva over a hundred kalpas, it would not compare to the wisdom attained by a Bodhisattva who has attained forbearance (Kshanti), not by a hundredth, a thousandth, a hundred thousandth, a hundred millionth, or even by any arithmetic analogy. If all beings in the three thousand great thousand worlds were to attain the wisdom of a Bodhisattva who has attained forbearance, it would not compare to the wisdom attained by a non-retrogressing Bodhisattva, not by a hundredth, a thousandth, a hundred thousandth, a hundred millionth, or even by any arithmetic analogy. If all beings in the three thousand great thousand worlds were to attain the wisdom of a non-retrogressing Bodhisattva, it would not compare to the wisdom attained by a Bodhisattva in the position of succession (to Buddhahood), not by a hundredth, a thousandth, a hundred thousandth, a hundred millionth, or even by any arithmetic analogy. If all beings in immeasurable and boundless worlds were to attain the wisdom of a Bodhisattva in the position of succession, it would not compare to the wisdom of a Tathagata (Buddha) in knowing what is possible and impossible, not by a hundredth, a thousandth, a hundred thousandth, a hundred millionth, or even by any arithmetic analogy. In summary, the powers, fearlessness, and unique qualities of a Tathagata are also like this. If a Bodhisattva hears such teachings and is not startled, frightened, or afraid, know that this Bodhisattva is diligently practicing. This is called the inexhaustible wisdom that aids a Bodhisattva. 『What is the inexhaustible wisdom that aids a Bodhisattva?』 The mental activities of all beings are inexhaustible, and a Bodhisattva should not count them. If the mental activities of all beings in the past, future, and present were such that one person in a single moment could encompass all the mental activities of beings in these three times, then every moment would be like that, encompassing all mental activities. Just as the mental activities contained within one person's mind are, so are they in all immeasurable and boundless beings. If the greed, hatred, delusion, and all the afflictions of beings in the past, future, and present were such that one person in a single moment could encompass all the afflictions of beings in these three times, then every moment would be like that, encompassing immeasurable and boundless afflictions.

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。如一人心中所具諸結，一切無量無邊眾生皆亦如是。菩薩于中生慧光明，一念慧光無諸塵翳，悉照過去未來現在眾生煩惱諸心所緣境界生住滅相無有遺余，是菩薩于諸眾生三世相應諸煩惱等無不盡知。舍利弗！譬如虛空無所不覆，菩薩慧光亦復如是無所不照。若菩薩聞作是說，不驚不怖不畏，當知是菩薩勤行精進。是名菩薩助慧無盡。

「云何菩薩修集助佛法無盡？菩薩所行修助佛法無量無邊。若菩薩于中不應限量，從初發心至坐道場，于其中間，修行具足六波羅蜜，修行具足諸助道法。如是一切發心修行一切善根，不可稱計悉助佛法，是名菩薩修助佛法而無有盡。是名菩薩八事修行精進無盡。

「複次，舍利弗！菩薩精進亦不可盡。若身善業、若口善業、若意善業常勤不住。何以故？菩薩所作精進，常與身口意相應。雖身口精進皆由於心，心為增上。

「云何菩薩心精進耶？所謂心始心終。云何心始？初發心故；云何心終？菩提心寂滅故。云何心始？于諸眾生起大悲故；云何心終？無我人故。云何心始？攝眾生故；云何心終？不取諸法故。云何心始？不厭生死故；云何心終？無三界故。云何心始？舍所有故；云何心終？無所輕故。云何心始？受持戒故；云何心終？不持戒故。云何心始？修行忍

【現代漢語翻譯】 現代漢語譯本：就像一個人心中所具有的各種煩惱，一切無量無邊的眾生也都是如此。菩薩從中生出智慧光明，一念之間的智慧之光沒有絲毫塵埃遮蔽，完全照見過去、未來、現在眾生煩惱的各種心所緣的境界，以及生、住、滅的現象，沒有遺漏。這位菩薩對於眾生三世相應的各種煩惱等，沒有不完全知曉的。舍利弗（Śāriputra）！譬如虛空無所不覆蓋，菩薩的智慧之光也像這樣無所不照。如果菩薩聽到這樣的說法，不驚慌、不恐懼、不畏懼，應當知道這位菩薩勤奮修行精進。這稱為菩薩助慧無盡。 「什麼是菩薩修集助佛法無盡？菩薩所修行的助佛法無量無邊。如果菩薩在其中不應該退縮，從最初發心到坐于菩提道場，在這期間，修行圓滿六波羅蜜（pāramitā，意為到達彼岸），修行圓滿各種助道之法。像這樣一切發心修行的一切善根，不可計數，都幫助佛法，這稱為菩薩修助佛法而沒有窮盡。這稱為菩薩八事修行精進無盡。 「再者，舍利弗（Śāriputra）！菩薩的精進也是不可窮盡的。無論是身善業、口善業、還是意善業，都常常勤奮不懈。為什麼呢？菩薩所作的精進，常常與身、口、意相應。雖然身口精進都源於心，但心是增上的。 「什麼是菩薩的心精進呢？所謂心開始和心結束。什麼是心開始？因為初發菩提心；什麼是心結束？因為菩提心寂滅。什麼是心開始？因為對眾生生起大悲心；什麼是心結束？因為沒有我、人等分別。什麼是心開始？因為攝受眾生；什麼是心結束？因為不執取諸法。什麼是心開始？因為不厭惡生死；什麼是心結束？因為沒有三界（trayo dhātava，意為欲界、色界、無色界）。什麼是心開始？因為捨棄所有；什麼是心結束？因為沒有輕視。什麼是心開始？因為受持戒律；什麼是心結束？因為不執著于戒律。什麼是心開始？因為修行忍辱

【English Translation】 English version: Just as the various afflictions that exist in one person's mind, so it is with all immeasurable and boundless sentient beings. From this, a Bodhisattva generates wisdom light, and in a single moment, this light of wisdom is without any dust or obscuration, completely illuminating the past, future, and present afflictions of all sentient beings, as well as the arising, abiding, and ceasing of all mental objects, without any omission. This Bodhisattva completely knows all the afflictions and so forth that correspond to the three times of all sentient beings. Śāriputra! Just as space covers everything without exception, so too does the light of a Bodhisattva's wisdom illuminate everything without exception. If a Bodhisattva hears such a teaching and is neither startled, nor frightened, nor afraid, know that this Bodhisattva is diligently practicing with vigor. This is called the inexhaustible auxiliary wisdom of a Bodhisattva. 『How does a Bodhisattva cultivate and gather inexhaustible auxiliary Buddha-dharma? The auxiliary Buddha-dharma that a Bodhisattva practices is immeasurable and boundless. If a Bodhisattva should not retreat from this, from the initial arising of the aspiration for enlightenment to sitting at the Bodhi-mandala, during this time, they cultivate and perfect the six pāramitās (perfections), and cultivate and perfect all the auxiliary paths to enlightenment. All such arising of aspiration and cultivation of all roots of virtue, which are countless, all assist the Buddha-dharma. This is called a Bodhisattva cultivating auxiliary Buddha-dharma without end. This is called the inexhaustible vigor of a Bodhisattva's eight practices. 『Furthermore, Śāriputra! A Bodhisattva's vigor is also inexhaustible. Whether it is good karma of body, good karma of speech, or good karma of mind, they are always diligent and unceasing. Why is this? The vigor that a Bodhisattva practices is always in accordance with body, speech, and mind. Although the vigor of body and speech both originate from the mind, the mind is the superior factor. 『What is the mental vigor of a Bodhisattva? It is what is called the beginning and end of the mind. What is the beginning of the mind? It is because of the initial arising of the aspiration for enlightenment. What is the end of the mind? It is because of the quiescence of the Bodhi-mind. What is the beginning of the mind? It is because of the arising of great compassion for all sentient beings. What is the end of the mind? It is because there is no self, no person, etc. What is the beginning of the mind? It is because of gathering sentient beings. What is the end of the mind? It is because of not grasping at any dharmas. What is the beginning of the mind? It is because of not being averse to birth and death. What is the end of the mind? It is because there are no three realms (trayo dhātava). What is the beginning of the mind? It is because of giving up all possessions. What is the end of the mind? It is because of having no contempt. What is the beginning of the mind? It is because of upholding precepts. What is the end of the mind? It is because of not being attached to precepts. What is the beginning of the mind? It is because of practicing patience.

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故；云何心終？無忿諍故。云何心始？發行諸善故；云何心終？獨不雜故。云何心始？修集定故；云何心終？心清凈故。云何心始？多聞無厭故；云何心終？善思惟故。云何心始？習問義故；云何心終？法無言說故。云何心始？求智慧故；云何心終？斷戲論故。云何心始？修四梵行故；云何心終？舍真智故。云何心始？具五通故；云何心終？具漏盡故。云何心始？發念處故；云何心終？念無思惟故。云何心始？發正勤故；云何心終？脫善不善故。云何心始？發如意分故；云何心終？具報得故。云何心始？發諸根方便故；云何心終？觀諸根法故。云何心始？集諸力故；云何心終？智不壞故。云何心始？發助菩提分故；云何心終？善知分別諸學方便故。云何心始？求助道法故；云何心終？無進趣故。云何心始？求寂滅故；云何心終？心永寂滅故。云何心始？發起慧故；云何心終？善知法故。云何心始？覺知因故；云何心終？善知因故。云何心始？從他聞故；云何心終？于諸法中無放逸故。云何心始？發嚴飾故；云何心終？知身性故。云何心始？莊嚴口故；云何心終？聖默然故。云何心始？行三脫故；云何心終？無所作故。云何心始？降四魔故；云何心終？舍結習故。云何心始？知方便故；云何心終？了于慧故。云何心始？

善知發故；云何心終？善知度故。云何心始？知世俗故；云何心終？善知真諦故。是名菩薩心精進也。是心具足精進無盡故說始終。菩薩具足如是作相，而心未常住于作業，是菩薩于諸業相知而故作。云何菩薩知而故作？為諸善根故。為諸眾生修大悲故不離有為，為一切佛真妙智故不隨生死，是名菩薩摩訶薩毗梨耶波羅蜜而不可盡。」說是法時，七十那由他諸天及人發阿耨多羅三藐三菩提心，三萬二千菩薩摩訶薩得無生法忍。◎

◎爾時，舍利弗語無盡意言：「善哉，善哉！唯，善男子！仁已快說菩薩毗梨耶波羅蜜而不可盡。唯愿仁者，當說菩薩禪波羅蜜，如諸菩薩所得無盡禪波羅蜜。」

無盡意言：「若菩薩摩訶薩以十六事修行禪定而無有盡，不與聲聞辟支佛共。何等十六？菩薩修定無有吾我，具足如來諸禪定故；菩薩修定不味不著，不求己樂故；菩薩修定行於大悲，斷諸眾生煩惱結故；菩薩修定增益諸禪觀，見欲界諸過患故；菩薩修定具諸通業，為知眾生諸心行故；菩薩修定其心柔軟，于眾生中得自在故；菩薩修定諸禪三昧善知入出，過於色界無色界故；菩薩修定其心寂滅，勝於二乘諸禪三昧故；菩薩修定更無有發，畢竟已作故；菩薩修定無諸衰耗，善斷除滅諸習氣故；菩薩修定常入智慧，過諸世間

【現代漢語翻譯】 現代漢語譯本：

『善於瞭解心的生起原因；如何說心終結？善於瞭解心的消亡原因。如何說心開始？瞭解世俗諦的緣故；如何說心終結？善於瞭解真諦的緣故。這稱為菩薩心的精進。因為此心具足精進，無有窮盡，所以說有始終。菩薩具足這樣的行為，而心卻不常執著于所作的事業，這是菩薩對於一切行為的現象，明知而故作。如何說菩薩明知而故作？爲了諸善根的緣故。爲了對一切眾生修習大悲心，所以不離有為法，爲了成就一切佛的真實微妙智慧，所以不隨生死流轉，這稱為菩薩摩訶薩的毗梨耶波羅蜜（精進波羅蜜）而不可窮盡。』當說此法時，七十那由他（數量單位，指極大的數字）諸天及人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），三萬二千菩薩摩訶薩得到了無生法忍（對諸法不生不滅的真理的領悟）。

當時，舍利弗（佛陀的十大弟子之一，以智慧著稱）對無盡意（菩薩名）說：『太好了，太好了！善男子！你已經很好地闡述了菩薩的毗梨耶波羅蜜而不可窮盡。希望您能說說菩薩的禪波羅蜜（禪定波羅蜜），就像諸菩薩所證得的無盡禪波羅蜜一樣。』

無盡意說：『如果菩薩摩訶薩以十六種方式修行禪定而沒有窮盡，不與聲聞（聽聞佛法而修行的弟子）和辟支佛（獨自覺悟的修行者）共通。是哪十六種呢？菩薩修習禪定沒有我執，因為具足如來的一切禪定；菩薩修習禪定不貪戀不執著，不追求自己的快樂；菩薩修習禪定以大悲心為行，斷除一切眾生的煩惱結；菩薩修習禪定增長一切禪觀，因為見到欲界的種種過患；菩薩修習禪定具足一切神通，爲了瞭解眾生的一切心行；菩薩修習禪定心柔軟，在眾生中得自在；菩薩修習禪定對於一切禪定三昧善於出入，超越了無；菩薩修習禪定心寂滅，勝過二乘（聲聞和辟支佛）的一切禪定三昧；菩薩修習禪定不再退轉，因為畢竟已經成就；菩薩修習禪定沒有衰退耗損，因為善於斷除一切習氣；菩薩修習禪定常入智慧，超越一切世間法。

【English Translation】 English version:

'Being skilled in understanding the cause of the arising of the mind; how is it said that the mind ceases? Being skilled in understanding the cause of the cessation of the mind. How is it said that the mind begins? Because of understanding the conventional truth; how is it said that the mind ceases? Because of being skilled in understanding the ultimate truth. This is called the diligence of the Bodhisattva's mind. Because this mind is complete with diligence and is inexhaustible, it is said to have a beginning and an end. The Bodhisattva is complete with such actions, yet the mind does not constantly dwell on the actions performed. This is the Bodhisattva, who, knowing the nature of all actions, acts intentionally. How is it said that the Bodhisattva acts intentionally? For the sake of all good roots. For the sake of cultivating great compassion for all beings, therefore not departing from conditioned phenomena. For the sake of accomplishing the true and wonderful wisdom of all Buddhas, therefore not following the cycle of birth and death. This is called the Bodhisattva Mahasattva's Virya Paramita (Perfection of Diligence), which is inexhaustible.' When this Dharma was spoken, seventy nayutas (a unit of large number) of gods and humans generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and thirty-two thousand Bodhisattva Mahasattvas attained the Kshanti (acceptance) of the non-arising of phenomena.

At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Akshayamati (a Bodhisattva's name): 'Excellent, excellent! Good man! You have already explained well the Bodhisattva's Virya Paramita, which is inexhaustible. May you please speak about the Bodhisattva's Dhyana Paramita (Perfection of Meditation), like the inexhaustible Dhyana Paramita attained by the Bodhisattvas.'

Akshayamati said: 'If a Bodhisattva Mahasattva cultivates meditation in sixteen ways without exhaustion, not shared with Sravakas (disciples who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own). What are these sixteen? The Bodhisattva cultivates meditation without self-attachment, because they are complete with all the meditations of the Tathagata; the Bodhisattva cultivates meditation without craving or attachment, not seeking their own pleasure; the Bodhisattva cultivates meditation with great compassion as their practice, cutting off the bonds of affliction for all beings; the Bodhisattva cultivates meditation increasing all meditative insights, because they see the faults of the desire realm; the Bodhisattva cultivates meditation complete with all supernatural powers, in order to know the minds and actions of all beings; the Bodhisattva cultivates meditation with a gentle mind, attaining freedom among all beings; the Bodhisattva cultivates meditation, being skilled in entering and exiting all meditations and samadhis, surpassing nothingness; the Bodhisattva cultivates meditation with a tranquil mind, surpassing all the meditations and samadhis of the two vehicles (Sravakas and Pratyekabuddhas); the Bodhisattva cultivates meditation without regression, because they have ultimately accomplished it; the Bodhisattva cultivates meditation without decline or loss, because they are skilled in cutting off all habitual tendencies; the Bodhisattva cultivates meditation, constantly entering into wisdom, surpassing all worldly phenomena.'

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到彼岸故；菩薩修定為知眾生心，度脫一切諸眾生故；菩薩修定不斷三寶種，具足無盡諸禪定故；菩薩修定無有退失，其心常定無諸錯謬故；菩薩修定而得自在，具足一切諸善法故；菩薩修定內善思惟，斷入出息得勝智故。舍利弗！是名菩薩以十六事修行禪定而無有盡，不與聲聞辟支佛共。

「云何名為菩薩修定，具諸通智故？云何為通？云何為智？若見諸色相是名為通，若知一切色盡法性而不證儘是名為智。若聞音聲是名為通，解了三世一切音聲無言辭相是名為智。若知一切眾生心行是名為通，若知心行悉皆滅盡不證於滅是名為智。若念過去是名為通，若知三世無有掛礙是名為智。若能遍至諸佛世界是名為通，若知佛界同虛空相是名為智。若求諸法無破壞相是名為通，若不見法是名為智。若不壞世間是名為通，若不雜行是名為智。若過梵釋護世天王是名為通，過於二乘學無學智，是名為智。是名菩薩修行禪定通智差別。

「唯，舍利弗！菩薩若知一切眾生煩惱亂心，是故修集諸禪定法，助成住心。舍利弗！如是眾生煩惱心亂，菩薩于中善修聚集助成禪定，令此禪定住平等心，是名菩薩修行禪定。

「若住眾生平等智中，是名為定。心行平等，性相平等、畢竟平等、發行平等，是名為定。住于施戒

【現代漢語翻譯】 現代漢語譯本 爲了到達彼岸的緣故；菩薩修習禪定是爲了瞭解眾生的心，從而度脫一切眾生；菩薩修習禪定是爲了不中斷三寶（佛、法、僧）的種子，具足無盡的禪定；菩薩修習禪定不會退失，其心常處於禪定之中，沒有錯誤和謬誤；菩薩修習禪定而獲得自在，具足一切善法；菩薩修習禪定，內心善於思惟，斷除入息和出息，從而獲得殊勝的智慧。舍利弗！這被稱為菩薩以十六種方式修行禪定而沒有窮盡，不與聲聞（聽聞佛法而得道者）和辟支佛（不需他人教導而自行開悟者）共同擁有。 「什麼叫做菩薩修習禪定，具足各種神通和智慧呢？什麼是神通？什麼是智慧？如果能見到各種色相，這稱為神通；如果能知道一切色相的盡頭和法性，而不執著於盡頭，這稱為智慧。如果能聽到各種聲音，這稱為神通；如果能理解三世一切聲音沒有言辭的表象，這稱為智慧。如果能知道一切眾生的心念和行為，這稱為神通；如果能知道心念和行為都將滅盡，而不執著于滅盡，這稱為智慧。如果能憶念過去，這稱為神通；如果能知道三世沒有障礙，這稱為智慧。如果能遍至諸佛的世界，這稱為神通；如果能知道佛的世界如同虛空一樣，這稱為智慧。如果能尋求諸法而沒有破壞的表象，這稱為神通；如果能不見諸法，這稱為智慧。如果不破壞世間，這稱為神通；如果不雜亂修行，這稱為智慧。如果能超越梵天、帝釋天和護世天王，這稱為神通；如果能超越二乘（聲聞乘和緣覺乘）有學和無學的智慧，這稱為智慧。這被稱為菩薩修行禪定在神通和智慧上的差別。 「唯，舍利弗！菩薩如果知道一切眾生有煩惱和混亂的心，因此修習各種禪定之法，幫助成就住心。舍利弗！當衆生有煩惱和心亂時，菩薩在其中善於修習和聚集禪定，使此禪定安住于平等心，這被稱為菩薩修行禪定。 「如果安住于眾生的平等智慧中，這稱為禪定。心行平等、自性平等、畢竟平等、發起平等，這稱為禪定。安住于佈施、持戒

【English Translation】 English version It is for the sake of reaching the other shore; Bodhisattvas cultivate samadhi to understand the minds of sentient beings, thereby liberating all sentient beings; Bodhisattvas cultivate samadhi to not interrupt the seeds of the Three Jewels (Buddha, Dharma, Sangha), possessing inexhaustible samadhis; Bodhisattvas cultivate samadhi without regression, their minds always in samadhi, free from errors and fallacies; Bodhisattvas cultivate samadhi and attain freedom, possessing all good dharmas; Bodhisattvas cultivate samadhi, contemplating well within, cutting off the in-breath and out-breath, thereby attaining supreme wisdom. Shariputra! This is called the Bodhisattva's practice of samadhi in sixteen ways without end, not shared with Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). 「What is called the Bodhisattva's cultivation of samadhi, possessing all kinds of supernormal powers and wisdom? What are supernormal powers? What is wisdom? If one can see all forms, this is called supernormal power; if one can know the end and the nature of all forms without clinging to the end, this is called wisdom. If one can hear all sounds, this is called supernormal power; if one can understand that all sounds of the three times have no verbal expression, this is called wisdom. If one can know the thoughts and actions of all sentient beings, this is called supernormal power; if one can know that thoughts and actions will all cease without clinging to cessation, this is called wisdom. If one can remember the past, this is called supernormal power; if one can know that the three times have no obstruction, this is called wisdom. If one can reach all Buddha worlds, this is called supernormal power; if one can know that the Buddha worlds are like empty space, this is called wisdom. If one can seek all dharmas without the appearance of destruction, this is called supernormal power; if one can not see dharmas, this is called wisdom. If one does not destroy the world, this is called supernormal power; if one does not practice in a mixed way, this is called wisdom. If one can surpass Brahma, Indra, and the guardian kings of the world, this is called supernormal power; if one can surpass the wisdom of the two vehicles (Sravakayana and Pratyekabuddhayana) of those who are still learning and those who have completed their learning, this is called wisdom. This is called the difference in supernormal powers and wisdom in the Bodhisattva's cultivation of samadhi. 「O Shariputra! If Bodhisattvas know that all sentient beings have afflictions and confused minds, they therefore cultivate various samadhi practices to help establish a stable mind. Shariputra! When sentient beings have afflictions and confused minds, Bodhisattvas skillfully cultivate and gather samadhi within them, causing this samadhi to abide in an equal mind, this is called the Bodhisattva's cultivation of samadhi. 「If one abides in the equal wisdom of sentient beings, this is called samadhi. Equality of mind, equality of nature, ultimate equality, equality of arising, this is called samadhi. Abiding in giving, keeping precepts

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忍辱精進禪定智慧及諸法等，是名為定。如定等者則眾生等，眾生等者則諸法等，入如是等是名為定。如是等定則等於空，等於空者則眾生等，眾生等者則諸法等，入如是等是名為定。如空等者則無相等，無相等者則無愿等，無愿等者則無作等，無作等者則眾生等，眾生等者則諸法等，入如是等是名為定。自心等故他心亦等，是名為定。一切等者，所謂利衰如地水火風，得是等心心如虛空，無有高下常住不動，所行威儀常定不轉，本性自爾不恌不高，自在無畏寂默無言，知義知法知時非時，隨世所行不雜於世，舍世八法滅一切結，遠離憒鬧樂於獨處。

「菩薩如是修行諸法，于諸禪定心安止住離世所作，是菩薩以方便慧入禪波羅蜜，入禪定時生大悲心為諸眾生，是名方便；其心永寂，是名為慧。入時念佛，是名方便；不依止禪，是名為慧。入時攝取一切善法，是名方便；不分別法性，是名為慧。入時趣向莊嚴佛身，是名方便；于佛法身不生分別，是名為慧。入時念佛聲如梵音，是名方便；於法性中無言說相，是名為慧。入時受持心如金剛，是名方便；思惟諸法本性不亂，是名為慧。入時不捨本所誓願教化眾生，是名方便；於一切法思惟無我，是名為慧。入時思惟一切善根，是名方便；思惟善根性無所住，是名為

【現代漢語翻譯】 現代漢語譯本 忍辱（kṣānti，忍耐）精進（vīrya，努力）禪定（dhyāna，冥想）智慧（prajñā，洞察力）以及諸法（dharma，現象）等等，這被稱為定（samādhi，專注）。如果定等同於眾生（sattva，有情），眾生等同於諸法，進入這種等同狀態，這被稱為定。如果這種定等同於空（śūnyatā，空性），等同於空則等同於眾生，眾生等同於諸法，進入這種等同狀態，這被稱為定。如果空等同於無相（animitta，無特徵），無相等同於無愿（apraṇihita，無慾求），無愿等同於無作（akṛta，無為），無作等同於眾生，眾生等同於諸法，進入這種等同狀態，這被稱為定。因為自心等同，所以他心也等同，這被稱為定。一切等同，指的是利衰（lābha-alābha，得失）如同地水火風（pṛthivī-āpas-tejas-vāyu，四大元素），獲得這種等同的心，心如同虛空，沒有高下，常住不動，所行的威儀常常穩定不改變，本性自然如此，不驕傲不高傲，自在無畏，寂靜無言，知道義理，知道法則，知道時機和非時機，隨順世俗的行事而不混雜於世俗，捨棄世俗的八法（loka-dharma，世間法），滅除一切煩惱，遠離喧鬧，樂於獨處。 菩薩（bodhisattva，覺悟者）如此修行諸法，對於各種禪定心安住，遠離世俗的作為，這位菩薩以方便（upāya，善巧）智慧（prajñā，洞察力）進入禪波羅蜜（dhyāna-pāramitā，禪定之彼岸），進入禪定時生起大悲心（mahākaruṇā，大慈悲）爲了眾生，這稱為方便；其心永遠寂靜，這稱為智慧。進入禪定時念佛（buddhānusmṛti，憶念佛陀），這稱為方便；不依賴禪定，這稱為智慧。進入禪定時攝取一切善法（kuśala-dharma，善行），這稱為方便；不分別法性（dharma-svabhāva，法的本性），這稱為智慧。進入禪定時趨向莊嚴佛身（buddha-kāya，佛陀的身體），這稱為方便；對於佛法身（dharma-kāya，法身）不生分別，這稱為智慧。進入禪定時念佛的聲音如同梵音（brahma-svara，梵天之音），這稱為方便；在法性中沒有言說之相，這稱為智慧。進入禪定時受持心如同金剛（vajra，金剛石），這稱為方便；思維諸法的本性不混亂，這稱為智慧。進入禪定時不捨棄原本的誓願教化眾生，這稱為方便；對於一切法思維無我（anātman，無我），這稱為智慧。進入禪定時思維一切善根（kuśala-mūla，善的根源），這稱為方便；思維善根的本性無所住，這稱為

【English Translation】 English version Patience (kṣānti), diligence (vīrya), meditation (dhyāna), wisdom (prajñā), and all phenomena (dharma), etc., are called concentration (samādhi). If concentration is equal to sentient beings (sattva), and sentient beings are equal to all phenomena, entering into such equality is called concentration. If such concentration is equal to emptiness (śūnyatā), being equal to emptiness is equal to sentient beings, and sentient beings are equal to all phenomena, entering into such equality is called concentration. If emptiness is equal to no-sign (animitta), no-sign is equal to no-wish (apraṇihita), no-wish is equal to no-action (akṛta), no-action is equal to sentient beings, and sentient beings are equal to all phenomena, entering into such equality is called concentration. Because one's own mind is equal, so is the mind of others, this is called concentration. All are equal, referring to gain and loss (lābha-alābha) being like earth, water, fire, and wind (pṛthivī-āpas-tejas-vāyu), obtaining this equal mind, the mind is like space, without high or low, constantly abiding and unmoving, the conduct is always stable and unchanging, the nature is naturally so, not arrogant or haughty, free and fearless, silent and without words, knowing the meaning, knowing the law, knowing the time and non-time, following the ways of the world without mixing with the world, abandoning the eight worldly dharmas (loka-dharma), extinguishing all afflictions, staying away from noise, and enjoying solitude. A Bodhisattva (bodhisattva) cultivates all dharmas in this way, and their mind dwells peacefully in various meditations, detached from worldly actions. This Bodhisattva enters the perfection of meditation (dhyāna-pāramitā) with skillful means (upāya) and wisdom (prajñā). When entering meditation, they generate great compassion (mahākaruṇā) for all sentient beings, this is called skillful means; their mind is eternally tranquil, this is called wisdom. When entering meditation, they contemplate the Buddha (buddhānusmṛti), this is called skillful means; not relying on meditation, this is called wisdom. When entering meditation, they gather all good dharmas (kuśala-dharma), this is called skillful means; not discriminating the nature of dharmas (dharma-svabhāva), this is called wisdom. When entering meditation, they aspire to adorn the Buddha's body (buddha-kāya), this is called skillful means; not generating discrimination towards the Buddha's dharma body (dharma-kāya), this is called wisdom. When entering meditation, the sound of contemplating the Buddha is like the Brahma sound (brahma-svara), this is called skillful means; in the nature of dharmas, there is no form of speech, this is called wisdom. When entering meditation, they uphold their mind like a diamond (vajra), this is called skillful means; contemplating the nature of all dharmas without confusion, this is called wisdom. When entering meditation, they do not abandon their original vows to teach sentient beings, this is called skillful means; contemplating no-self (anātman) in all dharmas, this is called wisdom. When entering meditation, they contemplate all good roots (kuśala-mūla), this is called skillful means; contemplating the nature of good roots as having no abode, this is called

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慧。入時遍觀諸佛世界，是名方便；見諸佛界同於虛空，是名為慧。入時莊嚴菩提道場，是名方便；觀所莊嚴同於寂滅，是名為慧。入時欲轉無上法輪，是名方便；思惟法輪無轉不轉，是名為慧。入時一向修助覺分，是名方便；為知眾生諸熱惱心，是故修集如來禪定，知一切法相應不相應有相無相一切相續，隨順菩薩決定思惟，是名為慧。是名菩薩入于禪定方便慧也。如是菩薩，禪波羅蜜方便智慧，二事俱行得佛法器，一切諸魔不能破壞。」說是法時，三萬二千菩薩得日燈三昧。

「何因緣故名日燈三昧？譬如日出，燈火月光星宿諸明悉不復現。菩薩大士得是定已，先所修智一切二乘學與無學，及餘眾生所得諸智，皆亦如是悉不復現，是名日燈三昧。

「菩薩住于禪波羅蜜，即于無量百千種種諸禪三昧而得自在，今於此中當說少分，其名曰：電燈三昧、凈三昧、月光三昧、凈莊嚴三昧、日光三昧、不可思議三昧、勇出三昧、照明三昧、無垢光明三昧、功德光明三昧、一切法中得自在三昧、吉道三昧、無憂三昧、堅稱三昧、勇出如須彌山等三昧、法炬三昧、法健三昧、法尊三昧、自在知一切法三昧、住法聚三昧、總持法凈三昧、隨知他心行三昧、法幢瓔珞三昧、燒一切煩惱三昧、破四魔力三昧、十力聲勇健

【現代漢語翻譯】 現代漢語譯本 『進入』時，普遍觀察諸佛世界，這稱為方便（upāya，善巧）；見到諸佛世界等同於虛空，這稱為智慧（prajñā）。『進入』時，莊嚴菩提道場，這稱為方便；觀察所莊嚴的等同於寂滅，這稱為智慧。『進入』時，想要轉動無上法輪，這稱為方便；思惟法輪無轉與不轉，這稱為智慧。『進入』時，一心修習助覺分，這稱為方便；爲了知曉眾生各種熱惱的心，因此修集如來禪定，了知一切法相應與不相應、有相與無相、一切相續，隨順菩薩的決定思惟，這稱為智慧。這稱為菩薩進入禪定的方便智慧。像這樣的菩薩，禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）的方便和智慧，二者同時並行，就能成為佛法的器皿，一切諸魔都不能破壞。』當說此法時，三萬二千菩薩獲得了日燈三昧（sūrya-pradīpa-samādhi）。 『因為什麼因緣而稱為日燈三昧呢？譬如太陽升起，燈火、月光、星宿等光明都完全不再顯現。菩薩大士得到此禪定后，先前所修的智慧，一切二乘（śrāvaka-yāna，聲聞乘）的有學和無學，以及其他眾生所得到的各種智慧，也都像這樣完全不再顯現，這稱為日燈三昧。 『菩薩安住于禪波羅蜜，即在無量百千種種禪定三昧中獲得自在，現在在這裡應當說少部分，它們的名字是：電燈三昧、凈三昧、月光三昧、凈莊嚴三昧、日光三昧、不可思議三昧、勇出三昧、照明三昧、無垢光明三昧、功德光明三昧、一切法中得自在三昧、吉道三昧、無憂三昧、堅稱三昧、勇出如須彌山等三昧、法炬三昧、法健三昧、法尊三昧、自在知一切法三昧、住法聚三昧、總持法凈三昧、隨知他心行三昧、法幢瓔珞三昧、燒一切煩惱三昧、破四魔力三昧、十力聲勇健三昧。

【English Translation】 English version 『When entering,』 universally observing all Buddha worlds, this is called skillful means (upāya); seeing all Buddha worlds as identical to emptiness, this is called wisdom (prajñā). 『When entering,』 adorning the Bodhi-mandala, this is called skillful means; observing what is adorned as identical to extinction, this is called wisdom. 『When entering,』 desiring to turn the unsurpassed Dharma wheel, this is called skillful means; contemplating the Dharma wheel as neither turning nor not turning, this is called wisdom. 『When entering,』 single-mindedly cultivating the aids to enlightenment, this is called skillful means; in order to know the various afflictive minds of sentient beings, therefore cultivating the Tathāgata's samādhi, knowing all dharmas as corresponding and not corresponding, having form and formless, all continuities, following the Bodhisattva's decisive contemplation, this is called wisdom. This is called the Bodhisattva's skillful means and wisdom in entering samādhi. Such a Bodhisattva, with the skillful means and wisdom of the dhyāna-pāramitā (perfection of meditation), both proceeding together, becomes a vessel of the Buddha's Dharma, and all demons cannot destroy it.』 When this Dharma was spoken, thirty-two thousand Bodhisattvas attained the sūrya-pradīpa-samādhi (sun-lamp samādhi). 『For what reason is it called the sūrya-pradīpa-samādhi? For example, when the sun rises, the light of lamps, moonlight, stars, and all other lights completely cease to appear. When a Bodhisattva Mahāsattva attains this samādhi, the wisdom previously cultivated, all the śrāvaka-yāna (vehicle of hearers) learners and non-learners, and all the various wisdoms attained by other sentient beings, all likewise completely cease to appear, this is called the sūrya-pradīpa-samādhi.』 『A Bodhisattva abiding in the dhyāna-pāramitā, immediately attains mastery in countless hundreds of thousands of various samādhis, and now here we should speak of a small portion, their names are: the electric-lamp samādhi, the pure samādhi, the moonlight samādhi, the pure adornment samādhi, the sunlight samādhi, the inconceivable samādhi, the courageous emergence samādhi, the illuminating samādhi, the stainless light samādhi, the merit light samādhi, the mastery in all dharmas samādhi, the auspicious path samādhi, the worry-free samādhi, the firm name samādhi, the courageous emergence like Mount Sumeru samādhi, the Dharma torch samādhi, the Dharma strength samādhi, the Dharma honored samādhi, the mastery of knowing all dharmas samādhi, the abiding in Dharma gathering samādhi, the total retention of pure Dharma samādhi, the following knowledge of others' minds samādhi, the Dharma banner garland samādhi, the burning of all afflictions samādhi, the breaking of the four demons' power samādhi, the ten powers' voice of courage samādhi.

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三昧、無礙斷礙三昧、手燈三昧、施得名聞三昧、持地三昧、住無我如須彌山三昧、勝諸明智三昧、智焰三昧、生慧三昧、修禪三昧、無量自在三昧、心調伏無我無我所成就三昧、水月三昧、日聲三昧、無有高下如佛三昧、離相三昧、如善調象師子游戲三昧、唸佛三昧、念法得智自在無礙三昧、無退不退三昧、不眴三昧、勝凈光無我三昧、空三昧、無相三昧、無愿三昧、住心平等三昧、金剛三昧、增上三昧、無能勝三昧、旋三昧、凈聲三昧、善分別三昧、離煩惱三昧、廣大如空三昧、入諸功德三昧、念意進覺三昧、勇慧三昧、辯無盡三昧、語無盡三昧、總持三昧、不忘三昧、善作三昧、觀一切世三昧、善知所樂三昧、生踴躍三昧、勇慈心凈三昧、大悲根本三昧、入喜三昧、舍離三纏三昧、法義三昧、法作三昧、智炬三昧、智海三昧、不波盪三昧、一切心喜三昧、調伏三昧、解脫智三昧、已自在三昧、法場金剛幢三昧、蓮華三昧、蓮華增上三昧、離世法三昧、不動三昧、慧增上三昧、諸佛所念首楞嚴三昧、無諍三昧、火三昧、火明三昧、解脫勝智三昧、莊嚴佛身三昧、遍照三昧、入眾生心歡喜三昧、順助道三昧、莊嚴諸波羅蜜三昧、寶鬘三昧、與諸覺華三昧、與解脫果三昧、甘露三昧、速疾如風三昧、實際三昧、遮海濤

【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi，禪定），無礙斷礙三昧（無障礙地斷除障礙的禪定），手燈三昧（如手持明燈般照亮智慧的禪定），施得名聞三昧（通過佈施獲得名聲的禪定），持地三昧（如大地般穩固的禪定），住無我如須彌山三昧（安住于無我境界如須彌山般穩固的禪定），勝諸明智三昧（超越一切明智的禪定），智焰三昧（智慧如火焰般熾盛的禪定），生慧三昧（生起智慧的禪定），修禪三昧（修習禪定的禪定），無量自在三昧（獲得無量自在的禪定），心調伏無我無我所成就三昧（通過調伏心性，達到無我無我所的禪定），水月三昧（如水中月影般虛幻的禪定），日聲三昧（如太陽之聲般響亮的禪定），無有高下如佛三昧（平等無差別如佛的禪定），離相三昧（遠離一切表象的禪定），如善調象師子游戲三昧（如善於調象的獅子般自在遊戲的禪定），唸佛三昧（憶念佛陀的禪定），念法得智自在無礙三昧（憶念佛法，獲得智慧，自在無礙的禪定），無退不退三昧（不退轉的禪定），不眴三昧（不眨眼的禪定），勝凈光無我三昧（殊勝清凈光明的無我禪定），空三昧（空性的禪定），無相三昧（無表象的禪定），無愿三昧（無所求的禪定），住心平等三昧（安住於心性平等的禪定），金剛三昧（如金剛般堅固的禪定），增上三昧（增上修行的禪定），無能勝三昧（無能戰勝的禪定），旋三昧（旋轉的禪定），凈聲三昧（清凈聲音的禪定），善分別三昧（善於分別的禪定），離煩惱三昧（遠離煩惱的禪定），廣大如空三昧（廣大如虛空的禪定），入諸功德三昧（進入一切功德的禪定），念意進覺三昧（憶念意念，精進覺悟的禪定），勇慧三昧（勇猛智慧的禪定），辯無盡三昧（辯才無盡的禪定），語無盡三昧（語言無盡的禪定），總持三昧（總攝一切的禪定），不忘三昧（不忘失的禪定），善作三昧（善於作為的禪定），觀一切世三昧（觀察一切世間的禪定），善知所樂三昧（善於瞭解所樂的禪定），生踴躍三昧（生起踴躍的禪定），勇慈心凈三昧（勇猛慈悲心清凈的禪定），大悲根本三昧（以大悲為根本的禪定），入喜三昧（進入喜悅的禪定），舍離三纏三昧（舍離三種束縛的禪定），法義三昧（佛法義理的禪定），法作三昧（依法而行的禪定），智炬三昧（智慧如火炬般明亮的禪定），智海三昧（智慧如海洋般深廣的禪定），不波盪三昧（不被動搖的禪定），一切心喜三昧（一切心都歡喜的禪定），調伏三昧（調伏心性的禪定），解脫智三昧（解脫智慧的禪定），已自在三昧（已得自在的禪定），法場金剛幢三昧（如法場金剛幢般堅固的禪定），蓮華三昧（如蓮花般清凈的禪定），蓮華增上三昧（蓮花般增上的禪定），離世法三昧（遠離世俗之法的禪定），不動三昧（不動的禪定），慧增上三昧（智慧增上的禪定），諸佛所念首楞嚴三昧（諸佛所憶念的首楞嚴禪定），無諍三昧（無諍的禪定），火三昧（如火般熾盛的禪定），火明三昧（如火般光明的禪定），解脫勝智三昧（解脫殊勝智慧的禪定），莊嚴佛身三昧（莊嚴佛身的禪定），遍照三昧（普遍照耀的禪定），入眾生心歡喜三昧（進入眾生心，令其歡喜的禪定），順助道三昧（順應輔助修道的禪定），莊嚴諸波羅蜜三昧（莊嚴一切波羅蜜的禪定），寶鬘三昧（如寶鬘般莊嚴的禪定），與諸覺華三昧（與一切覺悟之花相應的禪定），與解脫果三昧（與解脫果相應的禪定），甘露三昧（如甘露般滋潤的禪定），速疾如風三昧（快速如風的禪定），實際三昧（實際的禪定），遮海濤（遮蔽海濤的禪定）

【English Translation】 English version Samadhi (meditative absorption), unobstructed and unhindered Samadhi, hand-lamp Samadhi, Samadhi of gaining fame through giving, earth-holding Samadhi, Samadhi of abiding in non-self like Mount Sumeru, Samadhi surpassing all wisdom, Samadhi of wisdom's flame, Samadhi of generating wisdom, Samadhi of cultivating meditation, immeasurable and self-mastery Samadhi, Samadhi of achieving self-mastery through taming the mind and non-self, water-moon Samadhi, sun-sound Samadhi, Samadhi of equality like the Buddha, Samadhi of detachment from appearances, Samadhi of playing like a well-tamed elephant or lion, Samadhi of mindfulness of the Buddha, Samadhi of mindfulness of the Dharma, gaining wisdom, self-mastery, and non-obstruction, Samadhi of non-regression, Samadhi of unblinking, Samadhi of surpassing pure light and non-self, emptiness Samadhi, formless Samadhi, wishless Samadhi, Samadhi of abiding in equanimity of mind, diamond Samadhi, Samadhi of enhancement, invincible Samadhi, revolving Samadhi, pure sound Samadhi, Samadhi of skillful discrimination, Samadhi of detachment from afflictions, Samadhi as vast as space, Samadhi of entering all merits, Samadhi of mindfulness, intention, and advancing awakening, courageous wisdom Samadhi, inexhaustible eloquence Samadhi, inexhaustible speech Samadhi, total retention Samadhi, unforgetting Samadhi, skillful action Samadhi, Samadhi of observing all worlds, Samadhi of skillful understanding of what is desired, Samadhi of generating joy, courageous and compassionate pure mind Samadhi, Samadhi rooted in great compassion, Samadhi of entering joy, Samadhi of abandoning the three fetters, Samadhi of Dharma meaning, Samadhi of Dharma practice, Samadhi of wisdom's torch, Samadhi of wisdom's ocean, unwavering Samadhi, Samadhi of all minds rejoicing, taming Samadhi, Samadhi of liberation wisdom, Samadhi of already having self-mastery, Dharma field diamond banner Samadhi, lotus Samadhi, lotus enhancement Samadhi, Samadhi of detachment from worldly dharmas, immovable Samadhi, wisdom enhancement Samadhi, Shurangama Samadhi contemplated by all Buddhas, non-contention Samadhi, fire Samadhi, fire-light Samadhi, Samadhi of liberation and surpassing wisdom, Samadhi of adorning the Buddha's body, universally illuminating Samadhi, Samadhi of entering sentient beings' minds and making them rejoice, Samadhi that accords with and aids the path, Samadhi of adorning all Paramitas, jewel garland Samadhi, Samadhi that accords with all awakening flowers, Samadhi that accords with the fruit of liberation, nectar Samadhi, Samadhi as swift as the wind, actual Samadhi, Samadhi of concealing the ocean waves

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三昧、山相搏三昧、廣大神足三昧、見無量諸佛三昧、聞持三昧、不亂三昧、一念智無量功德海凈三昧，如是等不可計那由他諸三昧，入禪波羅蜜時悉得清凈。舍利弗！是名菩薩修行禪定而不可盡。」

爾時，舍利弗語無盡意言：「善哉，善哉！善男子！仁已快說菩薩禪波羅蜜。唯愿仁者，當說菩薩般若波羅蜜，如諸菩薩所得無盡般若波羅蜜。善男子！般若波羅蜜，云何行？云何入？」

無盡意言：「唯，舍利弗！般若波羅蜜，如聞修行善入思惟。」

舍利弗言：「唯，善男子！云何如聞修行？」

無盡意言：「聞者具八十行。何等八十？欲修行順心行、畢竟心行、常發起行、親近善友行、無憍慢行、不放逸行、恭敬行、隨順教行、從善語行、數往法師所行、至心聽法行、善思惟行、不亂心行、勤進心行、生寶想行、起藥想行、除諸病行、念器行、進覺行、意喜行、入覺行、聞無厭行、增長舍行、調智行、親近多聞行、發歡喜行、身輕悅行、心柔和行、聞無疲倦行、聞義行、聞法行、聞威儀行、聞他說行、聞所未聞行、聞諸通行、不求余乘行、聞諸波羅蜜行、聞菩薩藏行、聞諸攝法行、聞方便行、聞四梵行、聞念正智行、聞生方便行、聞無生方便行、觀不凈行、思惟慈行、觀因緣行、觀無常

【現代漢語翻譯】 現代漢語譯本：'三昧'（專注），'山相搏三昧'（如山相撞的專注），'廣大神足三昧'（具有廣大神通的專注），'見無量諸佛三昧'（能見到無數佛的專注），'聞持三昧'（聽聞后能記住的專注），'不亂三昧'（心不散亂的專注），'一念智無量功德海凈三昧'（一念之間智慧如海功德清凈的專注），像這樣不可計數的那由他（極大的數量單位）種三昧，在進入禪定波羅蜜（通過禪定達到彼岸）時都能得到清凈。舍利弗！這叫做菩薩修行禪定而沒有窮盡。 當時，舍利弗對無盡意說：'太好了，太好了！善男子！您已經很好地闡述了菩薩的禪定波羅蜜。希望您能說說菩薩的般若波羅蜜（通過智慧達到彼岸），就像諸位菩薩所獲得的無盡般若波羅蜜一樣。善男子！般若波羅蜜，如何修行？如何進入？' 無盡意說：'是的，舍利弗！般若波羅蜜，就像聽聞后修行，善於深入思考。' 舍利弗說：'是的，善男子！如何像聽聞后修行呢？' 無盡意說：'聽聞的人具有八十種行為。哪八十種呢？想要修行，順心而行，畢竟心行，常常發起修行，親近善友，沒有驕慢，不放逸，恭敬，隨順教導，從善語，常常去法師那裡，至誠聽法，善於思考，不亂心，勤奮精進，生起珍寶的想法，生起藥物的想法，去除各種疾病，念及法器，精進覺悟，心生喜悅，進入覺悟，聽聞不厭倦，增長捨棄，調伏智慧，親近多聞，發起歡喜，身心輕快愉悅，心柔和，聽聞不疲倦，聽聞義理，聽聞佛法，聽聞威儀，聽聞他人所說，聽聞從未聽聞的，聽聞各種通行，不求其他乘，聽聞各種波羅蜜，聽聞菩薩藏，聽聞各種攝法，聽聞方便法，聽聞四梵行，聽聞念正智，聽聞生起方便，聽聞無生方便，觀察不凈，思惟慈悲，觀察因緣，觀察無常'

【English Translation】 English version: 'Samadhi' (concentration), 'Mountain-Clash Samadhi' (concentration like mountains colliding), 'Vast Divine-Power Samadhi' (concentration with vast supernatural powers), 'Seeing Limitless Buddhas Samadhi' (concentration that can see countless Buddhas), 'Retention Samadhi' (concentration that can remember after hearing), 'Non-Distraction Samadhi' (concentration without a scattered mind), 'One-Thought Wisdom Limitless Merit Ocean Pure Samadhi' (concentration where wisdom is like an ocean of merit in a single thought), like these countless nayutas (extremely large units) of samadhis, all become pure when entering the Perfection of Meditation (Dhyana Paramita). Shariputra! This is called the Bodhisattva's practice of meditation without end. At that time, Shariputra said to Akshayamati: 'Excellent, excellent! Good man! You have already explained the Bodhisattva's Dhyana Paramita very well. I hope you can talk about the Bodhisattva's Prajna Paramita (Perfection of Wisdom), just like the endless Prajna Paramita obtained by all Bodhisattvas. Good man! How is Prajna Paramita practiced? How is it entered?' Akshayamati said: 'Yes, Shariputra! Prajna Paramita is like practicing after hearing, being good at deep contemplation.' Shariputra said: 'Yes, good man! How is it like practicing after hearing?' Akshayamati said: 'Those who hear have eighty practices. What are the eighty? Wanting to practice, acting in accordance with the mind, ultimately acting with the mind, constantly initiating practice, being close to good friends, without arrogance, not being negligent, being respectful, following teachings, from good words, often going to the Dharma masters, sincerely listening to the Dharma, being good at contemplation, not having a scattered mind, being diligent and progressive, giving rise to the idea of treasures, giving rise to the idea of medicine, removing all diseases, remembering the Dharma vessel, progressing in awakening, having joy in the mind, entering awakening, hearing without weariness, increasing giving, taming wisdom, being close to the learned, initiating joy, having a light and pleasant body and mind, having a gentle mind, hearing without fatigue, hearing the meaning, hearing the Dharma, hearing the demeanor, hearing what others say, hearing what has never been heard, hearing all the paths, not seeking other vehicles, hearing all the Paramitas, hearing the Bodhisattva's treasury, hearing all the methods of gathering, hearing the expedient methods, hearing the four Brahma Viharas, hearing the right mindfulness and wisdom, hearing the expedient of arising, hearing the expedient of non-arising, observing impurity, contemplating compassion, observing causes and conditions, observing impermanence.'

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行、觀苦行、觀無我行、觀寂滅行、觀空行、觀無相行、觀無願行、觀無作行、作善行、持真實行、不失行、好惡住處防護心行、勤進無懈行、善分別諸法行、知諸煩惱非伴侶行、護諸善法自伴侶行、降伏煩惱非伴侶行、親近正法財行、斷諸貧窮行、智者所贊行、欣樂利根行、眾聖所勸行、令非聖者生歡喜行、觀諸諦行、觀陰過患行、思量有為多過患行、思義行、不作一切惡行、自利利他行、隨順增進諸善業行、進增上行、得一切佛法行。舍利弗！是名菩薩如其所聞具八十行。

「舍利弗！菩薩摩訶薩，行般若波羅蜜，具三十二事善入思惟。何等三十二？善入受持定、善入分別慧、善入心柔和、善入身獨行、善入十二緣、善入不斷、善入不常、善入因緣生法、善入無眾生無命無人、善入無來去住處、善入無進不斷因果、善入空不懈、善入無相不廢、善入無愿不捨、善入不證空無相無愿、善入生諸禪三昧、善入不隨禪定生、善入生諸通智、善入不證無漏法、善入內觀法、善入不證決定、善入思量有為法過患、善入不著有為法、善入觀一切眾生無我而不捨大悲、善入一切趣諸怖畏處、善入雖生諸趣非業故生、善入離欲、善入不證離欲法、善入舍所樂欲、善入不捨法樂、善入舍一切戲論諸覺、善入不捨方便諸觀。舍利

【現代漢語翻譯】 現代漢語譯本：觀察苦行（dukkha-cariya，苦的修行）、觀察無我行（anatta-cariya，沒有自我的修行）、觀察寂滅行（santi-cariya，寂靜的修行）、觀察空行（sunyata-cariya，空的修行）、觀察無相行（animitta-cariya，沒有相的修行）、觀察無願行（apranihita-cariya，沒有願望的修行）、觀察無作行（anabhisaṅkhara-cariya，沒有造作的修行）、行善行、持有真實行、不失去修行、防護好惡住處的心行、勤奮精進行、善於分別諸法行、知道諸煩惱不是伴侶的修行、守護諸善法作為自己伴侶的修行、降伏煩惱不是伴侶的修行、親近正法財富的修行、斷除諸貧窮的修行、智者所讚歎的修行、欣樂於利根的修行、眾聖所勸勉的修行、令非聖者生歡喜的修行、觀察諸諦的修行、觀察五蘊過患的修行、思量有為法多過患的修行、思考意義的修行、不做一切惡行的修行、自利利他的修行、隨順增進諸善業的修行、增進上行的修行、獲得一切佛法的修行。舍利弗！這名為菩薩如其所聞具足八十種修行。 『舍利弗！菩薩摩訶薩，行般若波羅蜜（prajnaparamita，智慧的完美），具足三十二事善入思惟。哪三十二？善入受持定（samadhi，禪定）、善入分別慧（prajna，智慧）、善入心柔和、善入身獨行、善入十二緣起（dvadasanga-pratityasamutpada，十二因緣）、善入不斷、善入不常、善入因緣生法、善入無眾生無命無人、善入無來去住處、善入無進不斷因果、善入空不懈怠、善入無相不廢棄、善入無愿不捨棄、善入不證空無相無愿、善入生諸禪三昧（dhyana-samadhi，禪定和三昧）、善入不隨禪定生、善入生諸通智（abhijna，神通和智慧）、善入不證無漏法、善入內觀法、善入不證決定、善入思量有為法過患、善入不執著有為法、善入觀察一切眾生無我而不捨大悲、善入一切趣諸怖畏處、善入雖生諸趣非業故生、善入離欲、善入不證離欲法、善入舍所樂欲、善入不捨法樂、善入舍一切戲論諸覺、善入不捨方便諸觀。舍利弗！』

【English Translation】 English version: Observing the practice of suffering (dukkha-cariya), observing the practice of no-self (anatta-cariya), observing the practice of tranquility (santi-cariya), observing the practice of emptiness (sunyata-cariya), observing the practice of no-sign (animitta-cariya), observing the practice of no-wish (apranihita-cariya), observing the practice of no-effort (anabhisaṅkhara-cariya), practicing good deeds, upholding the practice of truth, not losing the practice, protecting the mind's practice regarding pleasant and unpleasant places, diligently advancing without laziness, skillfully distinguishing all dharmas, knowing that all afflictions are not companions, protecting all good dharmas as one's own companions, subduing afflictions that are not companions, approaching the wealth of the true Dharma, cutting off all poverty, the practice praised by the wise, rejoicing in the practice of sharp faculties, the practice encouraged by the saints, the practice that makes non-saints rejoice, observing the practice of the truths, observing the practice of the faults of the aggregates, contemplating the many faults of conditioned phenomena, the practice of contemplating meaning, the practice of not doing any evil deeds, the practice of benefiting oneself and others, the practice of following and increasing all good deeds, the practice of advancing upwards, the practice of attaining all Buddha-dharmas. Shariputra! This is called the eighty practices that a Bodhisattva possesses as he has heard. 'Shariputra! A Bodhisattva Mahasattva, practicing the Perfection of Wisdom (prajnaparamita), is well-entered into contemplation of thirty-two matters. What are the thirty-two? Well-entered into upholding samadhi (meditative concentration), well-entered into distinguishing wisdom (prajna), well-entered into gentleness of mind, well-entered into solitary practice of the body, well-entered into the twelve links of dependent origination (dvadasanga-pratityasamutpada), well-entered into non-discontinuity, well-entered into non-permanence, well-entered into dharmas arising from conditions, well-entered into no sentient being, no life, no person, well-entered into no coming, going, or dwelling place, well-entered into no advancing or non-discontinuity of cause and effect, well-entered into emptiness without laziness, well-entered into no-sign without abandoning, well-entered into no-wish without giving up, well-entered into not realizing emptiness, no-sign, no-wish, well-entered into generating all dhyanas and samadhis (meditative absorptions), well-entered into not arising with dhyana, well-entered into generating all superknowledges (abhijna), well-entered into not realizing unconditioned dharmas, well-entered into the practice of inner contemplation, well-entered into not realizing certainty, well-entered into contemplating the faults of conditioned dharmas, well-entered into not being attached to conditioned dharmas, well-entered into observing all sentient beings as without self while not abandoning great compassion, well-entered into all places of fear in all realms, well-entered into although born in all realms, not born due to karma, well-entered into detachment, well-entered into not realizing the dharma of detachment, well-entered into abandoning desired pleasures, well-entered into not abandoning the joy of the Dharma, well-entered into abandoning all discursive thoughts and perceptions, well-entered into not abandoning skillful means of contemplation. Shariputra!'

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弗！是名菩薩行般若波羅蜜三十二事善入思惟。

「又復，善思惟者，所謂善順句。善順句者，是不始句，是不終句，是不住句，是無依句，是不動句，是不猗句，是平等句，是非等句，是真實句，是正真句，是不變句，是清凈句，是永寂句，是不然句，是不舉句，是不下句，是不滅句，是不增句，是不共句，是不戲論句，是如句，是不如句，是如非如句，是非如非不如句，是如實句，是三世平等句，是三際句，是不住色句，是不住受想行識句，是不住地大句，是不住水火風句，是不住眼界色界眼識界句，是不住耳界聲界耳識界句，是不住鼻界香界鼻識界句，是不住舌界味界舌識界句，是不住身界觸界身識界句，是不住意界法界意識界句，是念義句，是念智句，是了義經句，是念法句，是名菩薩善入思惟。

「又復，善思惟者，所謂一切諸法若我、無我，如是諸法隨順觀察。若知眾生無有我者，即是隨順觀察諸法。如是觀察即是善入思惟。如善思惟，即是思惟生死涅槃同一法界，觀是二句無有差別，如是見者是名勤進善入思惟。若觀黑法及以白法二性平等無有差別，是名勤進善入思惟。若觀諸枙及以無枙不動不恃，是名勤進善入思惟。若菩薩起善思惟，為諸眾生而不捨離，于諸法相亦不分別，是名菩薩發

【現代漢語翻譯】 現代漢語譯本：佛陀說：『這就是菩薩修行般若波羅蜜時，善於深入思考的三十二件事。』 『此外，善於思考的人，指的是善於順應真理的語句。善於順應真理的語句，是指它不是開始的語句，不是結束的語句，不是停留的語句，是沒有依賴的語句，是不動搖的語句，是不執著的語句，是平等的語句，是不平等的語句，是真實的語句，是真正真實的語句，是不變的語句，是清凈的語句，是永遠寂靜的語句，不是這樣的語句，不是高舉的語句，不是低下的語句，不是消滅的語句，不是增加的語句，不是共同的語句，不是戲論的語句，是如實的語句，是不如實的語句，是如實又非如實的語句，是非如實又非不如實的語句，是如實存在的語句，是三世平等的語句，是三際的語句，是不執著於色（物質）的語句，是不執著于受（感受）、想（概念）、行（意志）、識（意識）的語句，是不執著于地大（地元素）的語句，是不執著於水、火、風（水、火、風元素）的語句，是不執著于眼界（眼根）和眼識界（眼識）的語句，是不執著于耳界（耳根）、聲界（聲音）和耳識界（耳識）的語句，是不執著于鼻界（鼻根）、香界（氣味）和鼻識界（鼻識）的語句，是不執著于舌界（舌根）、味界（味道）和舌識界（舌識）的語句，是不執著于身界（身根）、觸界（觸感）和身識界（身識）的語句，是不執著于意界（意根）、法界（法）和意識界（意識）的語句，是憶念意義的語句，是憶念智慧的語句，是了義經典的語句，是憶念佛法的語句，這被稱為菩薩善於深入思考。』 『此外，善於思考的人，指的是對於一切諸法，無論是『我』還是『無我』，都隨順觀察。如果知道眾生沒有『我』，那就是隨順觀察諸法。這樣的觀察就是善於深入思考。像這樣善於思考，就是思考生死和涅槃是同一法界，觀察這兩者沒有差別，這樣見解的人被稱為勤奮精進善於深入思考。如果觀察黑法和白法兩種性質平等沒有差別，這被稱為勤奮精進善於深入思考。如果觀察諸有和無有，不執著不動搖，這被稱為勤奮精進善於深入思考。如果菩薩發起善於思考，爲了眾生而不捨棄，對於諸法之相也不分別，這被稱為菩薩發心。』

【English Translation】 English version: The Buddha said, 'These are the thirty-two things that a Bodhisattva, practicing Prajna Paramita, is skilled in contemplating.' 'Furthermore, one who contemplates well refers to one who is skilled in conforming to the truth. Being skilled in conforming to the truth means that it is not a beginning statement, not an ending statement, not a dwelling statement, not a dependent statement, not an unmoving statement, not an attached statement, an equal statement, a non-equal statement, a true statement, a genuinely true statement, an unchanging statement, a pure statement, an eternally silent statement, not such a statement, not an uplifting statement, not a lowering statement, not a destroying statement, not an increasing statement, not a common statement, not a discursive statement, a statement of suchness, a statement of non-suchness, a statement of suchness and non-suchness, a statement of neither suchness nor non-suchness, a statement of reality, a statement of equality of the three times, a statement of the three junctures, a statement of non-attachment to form (matter), a statement of non-attachment to feeling, perception, volition, and consciousness, a statement of non-attachment to the earth element, a statement of non-attachment to water, fire, and wind elements, a statement of non-attachment to the eye realm (eye sense base) and the eye consciousness realm, a statement of non-attachment to the ear realm (ear sense base), sound realm, and ear consciousness realm, a statement of non-attachment to the nose realm (nose sense base), smell realm, and nose consciousness realm, a statement of non-attachment to the tongue realm (tongue sense base), taste realm, and tongue consciousness realm, a statement of non-attachment to the body realm (body sense base), touch realm, and body consciousness realm, a statement of non-attachment to the mind realm (mind sense base), dharma realm, and mind consciousness realm, a statement of remembering meaning, a statement of remembering wisdom, a statement of definitive sutras, a statement of remembering the Dharma, this is called a Bodhisattva being skilled in contemplation.' 'Furthermore, one who contemplates well refers to observing all dharmas, whether 'self' or 'no-self', in accordance with their nature. If one knows that beings have no 'self', that is observing dharmas in accordance with their nature. Such observation is being skilled in contemplation. Such skillful contemplation is contemplating that birth and death and Nirvana are the same dharma realm, observing that there is no difference between these two, and one who sees this is called diligent and progressive in skillful contemplation. If one observes that the two natures of black dharmas and white dharmas are equal and without difference, this is called diligent and progressive in skillful contemplation. If one observes existence and non-existence, without attachment or wavering, this is called diligent and progressive in skillful contemplation. If a Bodhisattva initiates skillful contemplation, for the sake of all beings without abandoning them, and does not discriminate the characteristics of dharmas, this is called the Bodhisattva's aspiration.'

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善思惟。舍利弗！如聞行者，如是得入報善思惟，是名為慧。

「舍利弗！菩薩慧者，有十六法不于中住。云何十六？不住無明、行、識、名色、六入、觸、受、愛、取、有、生、老死，乃至不住無明滅至生死滅；不住根本身見，乃至不住六十二見；不住高下，乃至不住世法、利衰、譭譽、稱譏、苦樂；不住慢慢、增上慢、勝慢、我慢、下慢、憍慢、邪慢，乃至不住二十煩惱；不住因貪所起諸結，若粗、若細、若上中下，乃至不住貪慾所起一切諸結；不住癡闇、覆蓋諸礙，乃至不住因癡所起一切諸結；不住淫慾、愛濁，不住陰死、煩惱、天魔，乃至不住因魔所起諸魔事等；不住我人、眾生、壽命、養育、士夫，乃至不住取眾生相；不住業障、報障、法障、煩惱障、諸見障，乃至不住一切習氣；不住思想、憶想、分別想、緣相想境界見聞覺知，乃至不住一切諸結；不住隨眾生心行智，乃至不住八萬四千法聚；不住慳貪、佈施、破戒、持戒、瞋恚、忍辱、懈怠、精進、亂意、禪定、愚癡、智慧，乃至不住諸波羅蜜伴非伴等；不住定亂、邪正、善不善、世間、出世間、可作、不可作、有漏、無漏、有為、無為、黑法、白法、生死涅槃，乃至不住一切諸法伴非伴等；不住眾生異相、諸乘異相、佛界異相、諸佛異相、諸法

異相、聖眾異相，乃至不住一切異相；不住知不知、識不識、世諦真諦，乃至不住一切諸相。

「所謂菩薩思惟慧者，無聞、無行、無身、無相、無形、無為，如是真慧，不住一切憶想、思惟、心作、止住、名字異相。舍利弗！是名菩薩真智慧者不住如是十六法中。

「舍利弗！云何菩薩慧者，處所具八方便？何等八？諸陰方便、諸界方便、諸入方便、諸諦方便、諸緣方便、三世方便、諸乘方便、諸法方便。

「云何諸陰方便？若說諸陰如沫如泡，如熱時焰，如芭蕉樹，如幻如夢，如呼聲響，如鏡中像，如影如化色，如水沫如水沫性，非我非眾生，非命非人，色亦如是，能如是知，是名菩薩觀色方便。

「受喻如泡，想喻如焰，行如芭蕉，識喻如幻，如泡如焰如芭蕉幻性，無我無眾生，無命無人，受想行識亦復如是，能如是知，是名菩薩觀受想行識方便。

「諸陰如夢如響，如像如影，如化如化等性，無我無眾生無命無人，是諸陰等亦復如是，能如是知，是名菩薩觀陰方便。

「所謂陰者即世間相，世間相者是可壞相。如可壞相即無常性、苦性、無我性、寂滅性。能如是知，是名菩薩觀陰方便。

「云何菩薩知界方便？法界、地界、水火風界，是法界中無有堅相濕相熱相

【現代漢語翻譯】 現代漢語譯本：不執著于各種不同的現象，包括聖眾的特殊現象，乃至不執著於一切不同的現象；不執著于知與不知、識與不識、世俗諦與真諦，乃至不執著於一切諸相。 所謂的菩薩思惟慧，是無聞、無行、無身、無相、無形、無為的。這樣的真慧，不執著於一切憶想、思惟、心作、止住、名字等不同的現象。舍利弗！這被稱為菩薩的真智慧，不執著于這十六種法。 舍利弗！菩薩的智慧如何才能在處所具備八種方便呢？是哪八種？諸陰方便（五蘊的方便）、諸界方便（六界的方便）、諸入方便（十二入的方便）、諸諦方便（四諦的方便）、諸緣方便（十二因緣的方便）、三世方便（過去、現在、未來的方便）、諸乘方便（三乘的方便）、諸法方便（一切法的方便）。 什麼是諸陰方便？如果說諸陰（五蘊）如泡沫、如水泡，如熱時的火焰，如芭蕉樹，如幻象如夢境，如呼喊的回聲，如鏡中的影像，如影子如幻化的色彩，如水沫如水沫的本性，非我非眾生，非命非人，色（色蘊）也是如此，能夠這樣理解，這被稱為菩薩觀察色的方便。 受（受蘊）比喻為水泡，想（想蘊）比喻為火焰，行（行蘊）比喻為芭蕉樹，識（識蘊）比喻為幻象，如水泡如火焰如芭蕉樹的幻象本性，無我無眾生，無命無人，受想行識也是如此，能夠這樣理解，這被稱為菩薩觀察受想行識的方便。 諸陰（五蘊）如夢境如回聲，如影像如影子，如幻化如幻化的本性，無我無眾生無命無人，這些諸陰等也是如此，能夠這樣理解，這被稱為菩薩觀察陰的方便。 所謂的陰，就是世間的現象，世間的現象是可壞滅的現象。如可壞滅的現象，即是無常的本性、苦的本性、無我的本性、寂滅的本性。能夠這樣理解，這被稱為菩薩觀察陰的方便。 菩薩如何瞭解界方便？法界、地界、水界、火界、風界，在這法界中沒有堅硬的相、濕潤的相、熱的相

【English Translation】 English version: Not dwelling on various different phenomena, including the special phenomena of the holy assembly, and even not dwelling on all different phenomena; not dwelling on knowing and not knowing, consciousness and non-consciousness, worldly truth and ultimate truth, and even not dwelling on all phenomena. The so-called wisdom of a Bodhisattva's contemplation is without hearing, without practice, without body, without form, without shape, without action. Such true wisdom does not dwell on all memories, thoughts, mental constructs, cessation, or different phenomena of names. Shariputra! This is called the true wisdom of a Bodhisattva, not dwelling on these sixteen dharmas. Shariputra! How does a Bodhisattva's wisdom possess eight skillful means in its place? What are the eight? The skillful means of the skandhas (five aggregates), the skillful means of the dhatus (six elements), the skillful means of the ayatanas (twelve sense bases), the skillful means of the truths (four noble truths), the skillful means of the conditions (twelve links of dependent origination), the skillful means of the three times (past, present, and future), the skillful means of the vehicles (three vehicles), and the skillful means of all dharmas (all phenomena). What are the skillful means of the skandhas? If it is said that the skandhas (five aggregates) are like foam, like bubbles, like flames in hot weather, like banana trees, like illusions, like dreams, like echoes of calls, like images in a mirror, like shadows, like illusory colors, like water foam, like the nature of water foam, not self, not sentient beings, not life, not person, form (rupa skandha) is also like this, being able to understand in this way, this is called the Bodhisattva's skillful means of observing form. Feeling (vedana skandha) is likened to bubbles, perception (samjna skandha) is likened to flames, formations (samskara skandha) are likened to banana trees, consciousness (vijnana skandha) is likened to illusions, like the illusory nature of bubbles, flames, and banana trees, without self, without sentient beings, without life, without person, feeling, perception, formations, and consciousness are also like this, being able to understand in this way, this is called the Bodhisattva's skillful means of observing feeling, perception, formations, and consciousness. The skandhas (five aggregates) are like dreams, like echoes, like images, like shadows, like illusions, like the nature of illusions, without self, without sentient beings, without life, without person, these skandhas and so on are also like this, being able to understand in this way, this is called the Bodhisattva's skillful means of observing the skandhas. The so-called skandhas are worldly phenomena, and worldly phenomena are destructible phenomena. As destructible phenomena, they are of the nature of impermanence, the nature of suffering, the nature of no-self, and the nature of quiescence. Being able to understand in this way, this is called the Bodhisattva's skillful means of observing the skandhas. How does a Bodhisattva understand the skillful means of the dhatus? The dharma dhatu, earth dhatu, water dhatu, fire dhatu, wind dhatu, in this dharma dhatu there is no solid aspect, no wet aspect, no hot aspect

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動相，法界眼界耳界鼻舌身意界，是法界中無有見相聞相嗅相別相覺相知相。法界色界聲香味觸法，是法界中，無眼可見相、耳可聞相、鼻可嗅相、舌可別相、身可覺相、意可知相。法界眼識界耳鼻舌身意識界，是法界中，無眼識知色，乃至無意識知法。法界色界法界非色作相，乃至法界亦復如是。法界我界無二無別。法界欲界色界無色界我界生死界涅槃界無二無別，法界虛空界，一切法界我界空界，無相無愿無作不出不生無所有等如涅槃。虛空涅槃及一切法，等無有二。如是無量有為法界入無為界，能如是知如是說者，是名菩薩知界方便。

「云何菩薩觀入方便？如佛所說，眼空、我空、我所空。何以故？是眼性中無我無我所，耳鼻舌身意空亦復如是。觀是入者見一切法，若善不善，無有二相，是名菩薩觀入方便。若眼入色入，若見眼色離欲，不證離欲法，是名菩薩觀入方便。耳入聲入鼻入香入舌入味入身入觸入意入法入，若見離欲，不證離欲法，是名菩薩觀入方便。

「所謂入者，若聖入非聖入。云何聖入？若修集道。云何非聖入，不修集道？若菩薩住道，于不修道者生大悲心不捨入道，是名菩薩觀入方便。

「云何菩薩觀諦方便？所謂甚深難入。云何難入？若苦智、集智、滅智、道智。苦智

【現代漢語翻譯】 現代漢語譯本：動相，法界（dharma-dhātu，一切法的本性或真實界）的眼界、耳界、鼻界、舌界、身界、意界，在法界中，沒有可見的相、可聞的相、可嗅的相、可分別的相、可覺的相、可知的相。法界的聲、香、味、觸、法，在法界中，沒有眼睛可見的相、耳朵可聞的相、鼻子可嗅的相、舌頭可分別的相、身體可覺的相、意識可知的相。法界的眼識界、耳識界、鼻識界、舌識界、身識界、意識界，在法界中，沒有眼識能知曉的色，乃至沒有意識能知曉的法。法界，法界不是以色為相，乃至法界也是如此。法界與我界（ātman-dhātu，自我存在的領域）無二無別。法界、欲界（kāma-dhātu，慾望的領域）與我界、生死界（saṃsāra-dhātu，輪迴的領域）、涅槃界（nirvāṇa-dhātu，解脫的領域）無二無別，法界、虛空界（ākāśa-dhātu，空間的領域），一切法界、我界、空界（śūnyatā-dhātu，空性的領域），無相、無愿、無作、不出、不生、無所有等同於涅槃。虛空、涅槃及一切法，等同沒有二致。如此無量有為法界（saṃskṛta-dharma-dhātu，有條件的現象界）進入無為界（asaṃskṛta-dhātu，無條件的境界），能如此知曉、如此說者，名為菩薩知界方便。 『菩薩如何觀察入的方便？』如佛所說，眼空、我空、我所空。為什麼呢？因為眼睛的自性中沒有我、沒有我所，耳朵、鼻子、舌頭、身體、意識的空性也是如此。觀察這種入，能見到一切法，無論是善還是不善，都沒有兩種不同的相，這名為菩薩觀察入的方便。如果眼睛進入色，如果見到眼睛和色離欲，但不證得離欲法，這名為菩薩觀察入的方便。耳朵進入聲，鼻子進入香，舌頭進入味，身體進入觸，意識進入法，如果見到離欲，但不證得離欲法，這名為菩薩觀察入的方便。 『所謂入，有聖入和非聖入。』什麼是聖入？就是修習道。什麼是非聖入？就是不修習道。如果菩薩安住于道，對於不修道的人產生大悲心，不捨棄入道，這名為菩薩觀察入的方便。 『菩薩如何觀察諦的方便？』所謂甚深難入。什麼是難入？就是苦智、集智、滅智、道智。苦智

【English Translation】 English version: The moving aspect, the eye-element, ear-element, nose-element, tongue-element, body-element, and mind-element of the dharma-dhātu (the realm of all phenomena), in the dharma-dhātu, there is no visible aspect, no audible aspect, no smellable aspect, no distinguishable aspect, no feelable aspect, no knowable aspect. The sound, smell, taste, touch, and dharma of the dharma-dhātu, in the dharma-dhātu, there is no aspect visible to the eye, no aspect audible to the ear, no aspect smellable to the nose, no aspect distinguishable to the tongue, no aspect feelable to the body, no aspect knowable to the mind. The eye-consciousness-element, ear-consciousness-element, nose-consciousness-element, tongue-consciousness-element, body-consciousness-element, and mind-consciousness-element of the dharma-dhātu, in the dharma-dhātu, there is no eye-consciousness knowing form, and even no mind-consciousness knowing dharma. The dharma-dhātu, the dharma-dhātu is not characterized by form, and so is the dharma-dhātu. The dharma-dhātu and the ātman-dhātu (the realm of self) are not two and not different. The dharma-dhātu, the kāma-dhātu (the realm of desire), and the ātman-dhātu, the saṃsāra-dhātu (the realm of rebirth), the nirvāṇa-dhātu (the realm of liberation) are not two and not different, the dharma-dhātu, the ākāśa-dhātu (the realm of space), all dharma-dhātu, ātman-dhātu, śūnyatā-dhātu (the realm of emptiness), without characteristics, without wishes, without actions, without arising, without ceasing, without anything, are equal to nirvāṇa. Space, nirvāṇa, and all dharmas, are equally not two. Thus, the immeasurable conditioned dharma-dhātu enters the unconditioned realm, one who knows and speaks thus, is called a Bodhisattva's skillful means of knowing the realm. 『How does a Bodhisattva observe the skillful means of entering?』 As the Buddha said, the eye is empty, the self is empty, and what belongs to the self is empty. Why? Because in the nature of the eye, there is no self, no what belongs to the self, and the emptiness of the ear, nose, tongue, body, and mind is also the same. Observing this entering, one sees all dharmas, whether good or bad, there are no two different aspects, this is called a Bodhisattva's skillful means of observing entering. If the eye enters form, if one sees the eye and form detached from desire, but does not realize the dharma of detachment from desire, this is called a Bodhisattva's skillful means of observing entering. If the ear enters sound, the nose enters smell, the tongue enters taste, the body enters touch, the mind enters dharma, if one sees detachment from desire, but does not realize the dharma of detachment from desire, this is called a Bodhisattva's skillful means of observing entering. 『What is called entering, there is holy entering and non-holy entering.』 What is holy entering? It is cultivating the path. What is non-holy entering? It is not cultivating the path. If a Bodhisattva dwells in the path, and for those who do not cultivate the path, generates great compassion and does not abandon entering the path, this is called a Bodhisattva's skillful means of observing entering. 『How does a Bodhisattva observe the skillful means of the truths?』 It is said to be profound and difficult to enter. What is difficult to enter? It is the wisdom of suffering, the wisdom of origination, the wisdom of cessation, and the wisdom of the path. The wisdom of suffering

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者觀陰無生，集智者觀斷愛因，滅智者觀無明等諸煩惱無有和合，道智者得平等觀，於一切法無所倚著。菩薩若於四聖諦中作如是觀，而不取證，為化眾生，是名菩薩觀諦方便。

「復有三諦。何等三？俗諦、第一義諦、相諦。云何俗諦？若世間所用語言、文字、假名法等。云何第一義諦？乃至無有心行，何況當有言語文字。云何相諦？觀一切相同於一相，一相者即是無相。菩薩隨順俗諦而不厭倦，觀第一義諦而不取證，觀諸相諦一相無相，是名菩薩觀諦方便。

「復有二諦。何等二？俗諦、第一義諦。何等俗諦？若說苦集道諦。若世間語言、文字、假名法等。云何第一義諦？若於涅槃法終不忘失。何以故？如與法界其性常故，菩薩隨俗不生厭倦，觀第一義而不取證。

「復有一諦。何等為一？於一切法無所倚著，為化眾生現有所著，是名菩薩觀諦方便。

「複次，五陰苦。若見五陰苦相，是名為苦觀。苦即空，是名苦智觀苦聖諦。若觀五陰諸煩惱愛因見因，是名為集。若觀愛因見因，不取不著不希不求，是名集智觀集聖諦。若五陰畢竟盡相，過去已滅，未來未生，現在不住，是名為滅，能如是知，是名滅智觀滅聖諦。若得道者證集滅智比智知已，是名為道。若於是中悉見空性，是名道智觀

【現代漢語翻譯】 現代漢語譯本：觀察者觀察五陰（色、受、想、行、識）的無生，集智者觀察斷除愛慾的因，滅智者觀察無明等各種煩惱沒有和合，道智者獲得平等觀察，對於一切法都不執著。菩薩如果對於四聖諦（苦、集、滅、道）作這樣的觀察，而不去證得果位，爲了教化眾生，這稱為菩薩觀察真諦的方便。 又有三種真諦。是哪三種？俗諦、第一義諦、相諦。什麼是俗諦？就是世間所用的語言、文字、假名法等。什麼是第一義諦？乃至沒有心的活動，何況會有言語文字。什麼是相諦？觀察一切相都等同於一個相，一個相就是無相。菩薩隨順俗諦而不厭倦，觀察第一義諦而不去證得果位，觀察諸相諦的一個相即是無相，這稱為菩薩觀察真諦的方便。 又有兩種真諦。是哪兩種？俗諦、第一義諦。什麼是俗諦？就是說苦集道諦。以及世間的語言、文字、假名法等。什麼是第一義諦？就是對於涅槃法永遠不忘失。為什麼呢？因為如同與法界（宇宙萬法的本體）的性質一樣恒常。菩薩隨順俗諦而不生厭倦，觀察第一義諦而不去證得果位。 又有一種真諦。哪一種？對於一切法都不執著，爲了教化眾生而示現有執著，這稱為菩薩觀察真諦的方便。 再次，五陰是苦。如果見到五陰的苦相，這稱為苦觀。苦即是空，這稱為苦智觀察苦聖諦。如果觀察五陰的各種煩惱愛慾的因和見解的因，這稱為集。如果觀察愛慾的因和見解的因，不執取、不執著、不希望、不追求，這稱為集智觀察集聖諦。如果五陰的畢竟滅盡之相，過去已經滅盡，未來尚未產生，現在不住留，這稱為滅，能夠這樣知道，這稱為滅智觀察滅聖諦。如果得到道的人證得集滅智，通過比量智知道后，這稱為道。如果在這其中完全見到空性，這稱為道智觀察。

【English Translation】 English version: The observer contemplates the non-arising of the five skandhas (form, feeling, perception, mental formations, and consciousness); the wisdom of accumulation contemplates the cause of severing craving; the wisdom of cessation contemplates that ignorance and other afflictions have no union; the wisdom of the path attains equal contemplation, without attachment to any dharma. If a Bodhisattva contemplates the Four Noble Truths (suffering, origin, cessation, and path) in this way, without seeking realization, for the sake of transforming sentient beings, this is called the Bodhisattva's skillful means of contemplating the truth. Furthermore, there are three truths. What are the three? The conventional truth, the ultimate truth, and the truth of characteristics. What is the conventional truth? It is the language, words, and provisional dharmas used in the world. What is the ultimate truth? It is when there is no mental activity, how much less can there be language and words. What is the truth of characteristics? It is to contemplate all characteristics as being the same as one characteristic, and one characteristic is no characteristic. A Bodhisattva follows the conventional truth without weariness, contemplates the ultimate truth without seeking realization, and contemplates the truth of characteristics as one characteristic which is no characteristic. This is called the Bodhisattva's skillful means of contemplating the truth. Furthermore, there are two truths. What are the two? The conventional truth and the ultimate truth. What is the conventional truth? It is the explanation of the truths of suffering, origin, and path. It is also the language, words, and provisional dharmas of the world. What is the ultimate truth? It is never forgetting the dharma of Nirvana. Why? Because it is like the nature of the Dharmadhatu (the essence of all phenomena), which is constant. A Bodhisattva follows the conventional truth without weariness, and contemplates the ultimate truth without seeking realization. Furthermore, there is one truth. What is the one? It is not being attached to any dharma, and for the sake of transforming sentient beings, appearing to have attachments. This is called the Bodhisattva's skillful means of contemplating the truth. Furthermore, the five skandhas are suffering. If one sees the aspect of suffering in the five skandhas, this is called the contemplation of suffering. Suffering is emptiness, this is called the wisdom of suffering contemplating the Noble Truth of Suffering. If one contemplates the causes of craving and the causes of views in the five skandhas, this is called the origin. If one contemplates the causes of craving and the causes of views, without grasping, without attachment, without hope, without seeking, this is called the wisdom of origin contemplating the Noble Truth of Origin. If the aspect of the complete cessation of the five skandhas, the past has ceased, the future has not arisen, and the present does not abide, this is called cessation. Being able to know this is called the wisdom of cessation contemplating the Noble Truth of Cessation. If one who has attained the path realizes the wisdom of origin and cessation, and knows through inferential wisdom, this is called the path. If one sees emptiness in all of this, this is called the wisdom of the path contemplating the Noble Truth of the Path.

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道聖諦。若能如是觀四聖諦，是名菩薩觀諦方便。

「若一切受，是名為苦。若於諸受思惟分別，是名苦智觀苦聖諦，受因和合是名為集。若於受因知如真實，是名集智觀集聖諦。若除諸受無受者受，觀受滅盡不證於滅，為化眾生，是名滅智觀滅聖諦。若有所受，是名為道。雖有和合猶如筏喻，不為所受不求于道，是名道智觀道聖諦。作如是知，見四聖諦清凈平等，是名菩薩觀諦方便。

「複次，略說生苦是名為苦。若觀于生，是名苦智觀苦聖諦。生從因緣，是名為集。若觀有非有，是名集智觀集聖諦。一切生非生，是即非滅，若法不生即無有滅，是名為滅。若觀此滅即是滅智觀滅聖諦。若如是等，推求稱量思惟分別，是名為道。若滅如是求稱量等，入法門者，是名道智觀道聖諦。若住于智不證聖諦，是名菩薩觀諦方便。

「云何菩薩觀緣方便？集不善思惟故無明集，無明集故行集，行集故識集，識集故名色集，名色集故六入集，六入集故觸集，觸集故受集，受集故愛集，愛集故取集，取集故有集，有集故生集，生集故老死集，老死集故憂悲苦惱集。若知如是諸苦聚集，是名菩薩觀緣方便。若住如是諸法聚集，則不長養，無所作，無諍訟，無有主，無所屬，無繫縛。所謂若因善法、因不善法、因不

【現代漢語翻譯】 現代漢語譯本 關於道聖諦。如果能夠這樣觀察四聖諦，就稱為菩薩觀察真諦的方便法門。 『如果一切感受都被認為是苦，那麼對各種感受進行思考和分辨，就稱為苦智，即觀察苦聖諦。感受的因緣和合稱為集。如果對感受的因緣如實知曉，就稱為集智，即觀察集聖諦。如果去除所有感受，沒有感受者和被感受者，觀察感受的滅盡而不執著于滅，爲了教化眾生，就稱為滅智，即觀察滅聖諦。如果有所感受，就稱為道。雖然有和合，如同筏子的比喻，不為所感受的所束縛，不追求道，就稱為道智，即觀察道聖諦。像這樣認知，見到四聖諦清凈平等，就稱為菩薩觀察真諦的方便法門。 『再次，簡略地說，生之苦稱為苦。如果觀察生，就稱為苦智，即觀察苦聖諦。生從因緣而起，稱為集。如果觀察有和非有，就稱為集智，即觀察集聖諦。一切生非生，即是非滅，如果法不生，就沒有滅，這稱為滅。如果觀察此滅，就是滅智，即觀察滅聖諦。如果像這樣，推求、衡量、思考、分辨，就稱為道。如果滅除像這樣推求、衡量等，進入法門，就稱為道智，即觀察道聖諦。如果安住于智慧而不執著于聖諦，就稱為菩薩觀察真諦的方便法門。 『菩薩如何觀察緣起方便？由於不善的思惟，所以無明（avidya）集起；由於無明集起，所以行（samskara）集起；由於行集起，所以識（vijnana）集起；由於識集起，所以名色（nama-rupa）集起；由於名色集起，所以六入（sadayatana）集起；由於六入集起，所以觸（sparsa）集起；由於觸集起，所以受（vedana）集起；由於受集起，所以愛（trsna）集起；由於愛集起，所以取（upadana）集起；由於取集起，所以有（bhava）集起；由於有集起，所以生（jati）集起；由於生集起，所以老死（jara-marana）集起；由於老死集起，所以憂悲苦惱集起。如果知道這些苦的聚集，就稱為菩薩觀察緣起方便。如果安住于這些法的聚集，就不會增長，無所作為，沒有爭訟，沒有主宰，沒有所屬，沒有繫縛。所謂無論是因善法、因不善法、因不

【English Translation】 English version Regarding the Truth of the Path (marga satya). If one can contemplate the Four Noble Truths in this way, it is called the Bodhisattva's skillful means of contemplating the Truths. 'If all feelings are considered suffering (duhkha), then reflecting and discriminating on various feelings is called the wisdom of suffering (duhkha jnana), which is contemplating the Truth of Suffering. The coming together of the causes of feeling is called origination (samudaya). If one knows the causes of feeling as they truly are, it is called the wisdom of origination (samudaya jnana), which is contemplating the Truth of Origination. If one removes all feelings, with no feeler or felt, and contemplates the cessation of feeling without clinging to cessation, for the sake of transforming sentient beings, it is called the wisdom of cessation (nirodha jnana), which is contemplating the Truth of Cessation. If there is something felt, it is called the path (marga). Although there is coming together, like the metaphor of a raft, one is not bound by what is felt and does not seek the path, it is called the wisdom of the path (marga jnana), which is contemplating the Truth of the Path. Knowing in this way, seeing the Four Noble Truths as pure and equal, is called the Bodhisattva's skillful means of contemplating the Truths.' 'Furthermore, briefly speaking, the suffering of birth is called suffering. If one contemplates birth, it is called the wisdom of suffering, which is contemplating the Truth of Suffering. Birth arises from causes and conditions, which is called origination. If one contemplates existence and non-existence, it is called the wisdom of origination, which is contemplating the Truth of Origination. All birth is non-birth, which is non-cessation. If a dharma does not arise, then there is no cessation, this is called cessation. If one contemplates this cessation, it is the wisdom of cessation, which is contemplating the Truth of Cessation. If one, in this way, investigates, measures, reflects, and discriminates, it is called the path. If one eliminates such investigation and measurement, and enters the Dharma gate, it is called the wisdom of the path, which is contemplating the Truth of the Path. If one abides in wisdom without clinging to the Noble Truths, it is called the Bodhisattva's skillful means of contemplating the Truths.' 'How does a Bodhisattva contemplate the skillful means of dependent origination (pratitya-samutpada)? Due to unwholesome thoughts, ignorance (avidya) arises; due to the arising of ignorance, volitional formations (samskara) arise; due to the arising of volitional formations, consciousness (vijnana) arises; due to the arising of consciousness, name and form (nama-rupa) arise; due to the arising of name and form, the six sense bases (sadayatana) arise; due to the arising of the six sense bases, contact (sparsa) arises; due to the arising of contact, feeling (vedana) arises; due to the arising of feeling, craving (trsna) arises; due to the arising of craving, grasping (upadana) arises; due to the arising of grasping, becoming (bhava) arises; due to the arising of becoming, birth (jati) arises; due to the arising of birth, old age and death (jara-marana) arise; due to the arising of old age and death, sorrow, grief, suffering, and distress arise. If one knows the gathering of these sufferings, it is called the Bodhisattva's skillful means of contemplating dependent origination. If one abides in the gathering of these dharmas, then there is no growth, no action, no conflict, no master, no belonging, and no bondage. That is, whether it is due to wholesome dharmas, unwholesome dharmas, or not

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動法、若因向涅槃法，如是等法如實分別。若諸眾生根量齊限，因是諸根所作諸業，若有受報及非受報，善知其因聚集方便，是名菩薩觀緣方便。

「不善思惟滅則無明滅，無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六入滅，六入滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死滅，老死滅故憂悲苦惱諸苦聚滅。若知如是諸苦聚滅，是名菩薩觀緣方便。

「一切諸法屬因屬緣屬和合；若法屬因緣和合，是法則不屬我人眾生壽命；若法不屬我人眾生壽命則不入法數，能如是知是名菩薩觀緣方便。若菩薩所修諸法，為助菩提安止菩提，如是諸緣悉見滅盡，而不取證為化眾生，是名菩薩觀緣方便。

「云何觀三世方便？若念過去己身他身，善不善心心數法，不善心法呵責毀呰，善心數法悉以迴向無上菩提，是名菩薩觀過去方便。若未來世心心數法，一向專念菩提之道，若起善心願悉迴向無上菩提，所有不善心心數法不令入心，發如是愿，是名菩薩觀未來方便。若現在世心心數法，善思惟等所作諸業，悉以迴向無上菩提，是名菩薩觀現在方便。作如是方便，是名菩薩觀三世方便。

「複次，善解三世空無所有。若作是觀觀三世空智慧力故，若於三世

【現代漢語翻譯】 現代漢語譯本：關於動法，如果是因為趨向涅槃之法，像這樣的法要如實地分別。如果眾生的根器和容量有其限制，因為這些根器所造作的各種業，如果有受報和不受報的情況，要善於瞭解其因緣聚集的方法，這稱為菩薩觀察因緣的方法。 不善的思惟滅除，那麼無明就滅除；無明滅除，那麼行就滅除；行滅除，那麼識就滅除；識滅除，那麼名色就滅除；名色滅除，那麼六入就滅除；六入滅除，那麼觸就滅除；觸滅除，那麼受就滅除；受滅除，那麼愛就滅除；愛滅除，那麼取就滅除；取滅除，那麼有就滅除；有滅除，那麼生就滅除；生滅除，那麼老死就滅除；老死滅除，那麼憂悲苦惱等一切苦聚就滅除。如果知道像這樣一切苦聚的滅除，這稱為菩薩觀察因緣的方法。 一切諸法都屬於因、屬於緣、屬於和合；如果法屬於因緣和合，那麼這個法就不屬於我、人、眾生、壽命；如果法不屬於我、人、眾生、壽命，那麼就不屬於法數，能夠像這樣瞭解，這稱為菩薩觀察因緣的方法。如果菩薩所修的各種法，是爲了幫助菩提、安住菩提，像這樣的各種因緣都看到滅盡，而不去證悟，爲了化度眾生，這稱為菩薩觀察因緣的方法。 如何觀察三世的方法呢？如果憶念過去自己和他人身中的善和不善的心以及心所法，對於不善的心法要呵責和譭謗，對於善的心所法都要回向無上菩提，這稱為菩薩觀察過去的方法。如果對於未來世的心和心所法，一心專注于菩提之道，如果生起善心，愿都回向無上菩提，所有不善的心和心所法不讓它們進入心中，發這樣的愿，這稱為菩薩觀察未來的方法。如果對於現在世的心和心所法，善於思惟所作的各種業，都回向無上菩提，這稱為菩薩觀察現在的方法。像這樣修行，這稱為菩薩觀察三世的方法。 再者，善於瞭解三世是空無所有的。如果這樣觀察，因為觀察三世空的智慧力量，如果對於三世

【English Translation】 English version: Regarding the 'moving' dharmas, if they are due to the dharma that leads to Nirvana, such dharmas should be truly distinguished. If the faculties and capacities of sentient beings have their limits, and because of the various karmas created by these faculties, if there are retributions and non-retributions, one should be skilled in understanding the methods of their causal aggregations. This is called the Bodhisattva's method of observing conditions. When unwholesome thoughts cease, then ignorance ceases; when ignorance ceases, then volitional formations cease; when volitional formations cease, then consciousness ceases; when consciousness ceases, then name and form cease; when name and form cease, then the six sense bases cease; when the six sense bases cease, then contact ceases; when contact ceases, then feeling ceases; when feeling ceases, then craving ceases; when craving ceases, then grasping ceases; when grasping ceases, then becoming ceases; when becoming ceases, then birth ceases; when birth ceases, then old age and death cease; when old age and death cease, then all the aggregates of suffering, such as sorrow, grief, pain, and distress, cease. If one knows the cessation of all these aggregates of suffering, this is called the Bodhisattva's method of observing conditions. All dharmas belong to causes, conditions, and combinations; if a dharma belongs to the combination of causes and conditions, then this dharma does not belong to self, person, sentient being, or life; if a dharma does not belong to self, person, sentient being, or life, then it does not belong to the category of dharmas. Being able to understand in this way is called the Bodhisattva's method of observing conditions. If the various dharmas cultivated by a Bodhisattva are to aid Bodhi and to abide in Bodhi, and if all such conditions are seen to be extinguished, yet one does not attain realization for the sake of transforming sentient beings, this is called the Bodhisattva's method of observing conditions. How does one observe the methods of the three times? If one recalls the wholesome and unwholesome thoughts and mental factors in oneself and others in the past, one should rebuke and criticize the unwholesome mental dharmas, and dedicate all the wholesome mental factors to unsurpassed Bodhi. This is called the Bodhisattva's method of observing the past. If, regarding the thoughts and mental factors of the future, one focuses solely on the path of Bodhi, and if wholesome thoughts arise, one should dedicate them all to unsurpassed Bodhi, and not allow any unwholesome thoughts and mental factors to enter the mind, making such a vow. This is called the Bodhisattva's method of observing the future. If, regarding the thoughts and mental factors of the present, one skillfully contemplates all the karmas one has done, and dedicates them all to unsurpassed Bodhi, this is called the Bodhisattva's method of observing the present. Practicing in this way is called the Bodhisattva's method of observing the three times. Furthermore, one should be skilled in understanding that the three times are empty and without substance. If one observes in this way, because of the power of the wisdom that observes the emptiness of the three times, if regarding the three times

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諸佛所種無量功德，悉以迴向無上菩提方便力故，如是方便，是名菩薩觀三世方便。

「複次，雖見過去盡法不至未來，而常修善精勤不懈；觀未來法雖無生出，不捨精進愿向菩提；觀現在法雖唸唸滅，其心不忘發趣菩提。如是方便，是名菩薩觀三世方便。過去已滅、未來未至、現在不住，雖如是觀心心數法生滅散壞，而常不捨聚集善根助菩提法，如是方便，是名菩薩觀三世方便。

「複次，若諸神通，念過去世所作善根，念已迴向無上菩提，念未來世未生善根，願心所圖如意成就，現在世中常生善根，專念不懈迴向無上菩提之道。如是方便，是名菩薩觀三世方便。

「複次，若化眾生，念過去世所作善根助道功德，所謂隨眾生心應可化者，如其所樂悉已化訖。若未來世所有眾生，或須見佛及諸聖人而得度者，隨形應適悉令得度。若現在世所有眾生，若應聞法應見神力，亦隨所應皆悉化之，隨所教化諸眾生已，則於三世成自他利，如是之利悉為菩提具無礙智。如是方便，是名菩薩觀三世方便。

「舍利弗！云何菩薩觀諸乘方便？世有三乘。何等三？聲聞乘、緣覺乘、大乘。

「復有二乘。何等二？天乘、人乘。云何菩薩觀聲聞乘？佛未出世無聲聞乘。何以故？從他聞法生於正見。所謂

【現代漢語翻譯】 現代漢語譯本 諸佛所種的無量功德，都以迴向無上菩提的方便力，像這樣的方便，就叫做菩薩觀察三世的方便。

『再者，雖然看到過去的一切法都已消逝，不會到達未來，但仍然常常修習善行，精勤不懈；觀察未來的法雖然還沒有產生，也不放棄精進，發願趨向菩提；觀察現在的法雖然唸唸生滅，但內心不忘發願趨向菩提。像這樣的方便，就叫做菩薩觀察三世的方便。過去已經滅盡，未來尚未到來，現在不停留，雖然這樣觀察心和心所法的生滅散壞，但仍然不放棄聚集善根，幫助菩提之法，像這樣的方便，就叫做菩薩觀察三世的方便。

『再者，如果運用神通，憶念過去世所作的善根，憶念之後迴向無上菩提，憶念未來世尚未產生的善根，願望心中所想如意成就，在現在世中常常生起善根，專心不懈地迴向無上菩提之道。像這樣的方便，就叫做菩薩觀察三世的方便。

『再者，如果教化眾生，憶念過去世所作的善根，幫助修道的功德，也就是隨順眾生的心，應被教化的，都按照他們所喜歡的教化完畢。如果未來世所有的眾生，或者需要見到佛和諸聖人才能得度的，就隨其形貌應機施教，使他們都得到度化。如果現在世所有的眾生，如果應該聽聞佛法，應該見到神通之力，也隨其所應都教化他們，教化完這些眾生之後，就在三世成就自利利他，這樣的利益都爲了菩提，具備無礙的智慧。像這樣的方便，就叫做菩薩觀察三世的方便。

『舍利弗（佛陀十大弟子之一，以智慧著稱）！菩薩如何觀察諸乘的方便？世間有三乘。是哪三乘？聲聞乘（通過聽聞佛法而證悟的修行方式）、緣覺乘（通過自身觀察因緣而證悟的修行方式）、大乘（以利益一切眾生為目標的修行方式）。』

『還有二乘。是哪二乘？天乘（以生天為目標的修行方式）、人乘（以獲得人道福報為目標的修行方式）。菩薩如何觀察聲聞乘？佛未出世時沒有聲聞乘。為什麼呢？因為聲聞乘是從聽聞他人說法而產生正見的。』

【English Translation】 English version All the immeasurable merits cultivated by the Buddhas are dedicated to the supreme Bodhi through the power of skillful means. Such skillful means are called the Bodhisattva's skillful means of observing the three times.

'Furthermore, although seeing that all past dharmas have ceased and will not reach the future, one constantly cultivates good deeds with diligence and without懈怠; observing that future dharmas have not yet arisen, one does not abandon diligent effort, aspiring towards Bodhi; observing that present dharmas are extinguished moment by moment, one's mind does not forget to aspire towards Bodhi. Such skillful means are called the Bodhisattva's skillful means of observing the three times. The past has ceased, the future has not arrived, and the present does not abide. Although observing the arising, ceasing, and scattering of mental and mental-related dharmas in this way, one does not abandon the accumulation of good roots to aid the Dharma of Bodhi. Such skillful means are called the Bodhisattva's skillful means of observing the three times.

'Furthermore, if one uses supernatural powers, recalling the good roots cultivated in past lives, and after recalling, dedicates them to supreme Bodhi; recalling the good roots not yet arisen in future lives, wishing that what is desired in the mind will be accomplished as intended; in the present life, one constantly generates good roots, focusing diligently and dedicating them to the path of supreme Bodhi. Such skillful means are called the Bodhisattva's skillful means of observing the three times.

'Furthermore, if one transforms sentient beings, recalling the good roots cultivated in past lives, the merits that aid the path, that is, according to the minds of sentient beings who can be transformed, one transforms them all according to their preferences. If all sentient beings in future lives need to see the Buddha and the sages to be liberated, one adapts to their forms and teaches them accordingly, enabling them all to be liberated. If all sentient beings in the present life should hear the Dharma or see supernatural powers, one also transforms them according to their needs. After transforming these sentient beings, one achieves self-benefit and the benefit of others in the three times. Such benefits are all for Bodhi, possessing unobstructed wisdom. Such skillful means are called the Bodhisattva's skillful means of observing the three times.

'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! How does a Bodhisattva observe the skillful means of the various vehicles? There are three vehicles in the world. What are the three? The Sravaka Vehicle (the path of practice through hearing the Dharma), the Pratyekabuddha Vehicle (the path of practice through self-realization), and the Mahayana Vehicle (the path of practice aimed at benefiting all sentient beings).'

'There are also two vehicles. What are the two? The Deva Vehicle (the path of practice aimed at being reborn in the heavens) and the Human Vehicle (the path of practice aimed at gaining human blessings). How does a Bodhisattva observe the Sravaka Vehicle? When the Buddha has not appeared in the world, there is no Sravaka Vehicle. Why is that? Because the Sravaka Vehicle arises from hearing the Dharma from others and generating right view.'

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聞者持戒威儀，戒威儀具故戒聚具足，戒聚具足已定聚具足，定聚具足已慧聚具足，慧聚具足已解脫聚具足，解脫聚具足已解脫知見聚具足。如是方便，是名菩薩觀聲聞乘方便。

「複次，觀聲聞乘，若善不善及不動行，心常毀呰厭離三界，觀一切行無常苦無我寂滅涅槃，乃至一念不悕受生，常懷怖懼心不甘樂，觀陰如怨界如毒蛇，入如空聚，於一切趣不願受生。若能如是開示分別，是名菩薩觀聲聞乘方便。

「云何菩薩觀緣覺乘方便？若緣覺出世，觀其所行如實知之，緣覺所行出過聲聞所有功德，欲精進不放逸，持戒少聞不多供養諸佛世尊給侍使令，以中根故。常有厭心，所作眾事皆悉鮮少，厭患憒鬧常樂遠離，獨住空閑威儀庠序，出入凝重安心靜默簡於人事，能為眾生現世福田，其心玩樂觀十二緣，常念一法出世涅槃，數游禪定不從他聞，自然覺了少分境界，因緣悟道故名緣覺。若能如是開示分別，是名菩薩觀緣覺乘方便。

「云何菩薩觀大乘方便？其乘無量，今於此中當說少分。是乘無量，悉能容受一切眾生，無掛礙故；是乘增長一切善根，令無量眾生得受用故；是乘具足諸波羅蜜，能隨眾生心行化故；是乘能過助道之法，進趣無礙至道場故；是乘平等無礙光明照於一切，無量眾生悉堪受故

【現代漢語翻譯】 現代漢語譯本：聽聞佛法的人持守戒律和威儀，因為戒律和威儀具足，所以戒的聚集也具足；戒的聚集具足后，定的聚集也具足；定的聚集具足后，慧的聚集也具足；慧的聚集具足后，解脫的聚集也具足；解脫的聚集具足后，解脫知見的聚集也具足。像這樣循序漸進，就叫做菩薩觀察聲聞乘（Shravakayana，小乘）的方便法門。 現代漢語譯本：『其次，觀察聲聞乘，對於善、不善以及不動行，內心常常加以譭謗、厭惡和遠離三界（欲界、色界、無色界），觀察一切行為都是無常、苦、無我、寂滅和涅槃（Nirvana，寂滅）。乃至一念都不希望受生，常常懷有恐懼之心，內心不樂於輪迴，觀察五蘊（陰）如同怨敵，界（六界）如同毒蛇，進入（輪迴）如同進入空無一物的聚集地，對於一切去處都不願受生。如果能夠這樣開示和分別，就叫做菩薩觀察聲聞乘的方便法門。』 現代漢語譯本：『菩薩如何觀察緣覺乘（Pratyekabuddhayana，獨覺乘）的方便法門？如果緣覺出世，觀察他所修行的，如實地瞭解他。緣覺所修行的功德超過聲聞，他們精進不放逸，持戒但少聞佛法，不怎麼供養諸佛世尊，也不侍奉使令，因為他們是中等根器。他們常常有厭離之心，所做的事情都很少，厭惡喧鬧，常常喜歡遠離，獨自住在空閑的地方，威儀莊重，出入穩重，安心靜默，減少人事交往，能夠為眾生提供現世的福田。他們的內心玩味觀察十二因緣，常常念著一法——出世涅槃，多次游于禪定，不從他人聽聞，自然覺悟少分境界，因為因緣而悟道，所以稱為緣覺。如果能夠這樣開示和分別，就叫做菩薩觀察緣覺乘的方便法門。』 現代漢語譯本：『菩薩如何觀察大乘（Mahayana）的方便法門？大乘的法門無量無邊，現在在這裡只說少部分。大乘的法門無量無邊，能夠容納一切眾生，因為沒有障礙；大乘的法門增長一切善根，使無量眾生能夠受用；大乘的法門具足各種波羅蜜（Paramita，到彼岸），能夠隨順眾生的心行而教化；大乘的法門能夠超越助道之法，進趣無礙地到達道場；大乘的法門平等無礙，光明照耀一切，無量眾生都能夠接受。』

【English Translation】 English version: Those who hear the Dharma uphold precepts and dignified conduct. Because precepts and dignified conduct are complete, the aggregation of precepts is complete. When the aggregation of precepts is complete, the aggregation of concentration is complete. When the aggregation of concentration is complete, the aggregation of wisdom is complete. When the aggregation of wisdom is complete, the aggregation of liberation is complete. When the aggregation of liberation is complete, the aggregation of the knowledge and vision of liberation is complete. Such a gradual approach is called the Bodhisattva's skillful means of observing the Shravakayana (Hearer Vehicle). English version: 'Furthermore, observing the Shravakayana, regarding good, non-good, and unmoving actions, the mind constantly criticizes, detests, and distances itself from the three realms (desire realm, form realm, formless realm). It observes all actions as impermanent, suffering, without self, tranquil, and Nirvana. Even for a single thought, there is no desire to be reborn. It constantly harbors fear, the mind is not pleased with samsara, it views the five aggregates (skandhas) as enemies, the realms (dhatus) as poisonous snakes, and entering (rebirth) as entering an empty gathering. It does not wish to be reborn in any realm. If one can explain and differentiate in this way, it is called the Bodhisattva's skillful means of observing the Shravakayana.' English version: 'How does a Bodhisattva observe the skillful means of the Pratyekabuddhayana (Solitary Realizer Vehicle)? If a Pratyekabuddha appears in the world, observe their practice and truly understand it. The merits of a Pratyekabuddha surpass those of a Shravaka. They are diligent and not lax, they uphold precepts but hear little Dharma, they do not offer much to the Buddhas, nor do they serve them, because they are of middling capacity. They often have a sense of detachment, they do little, they dislike noise, they often like to be far away, they live alone in quiet places, their conduct is dignified, their movements are composed, they are peaceful and silent, and they reduce their interactions with others. They can be a field of merit for beings in this world. Their minds contemplate the twelve links of dependent origination, they often think of one Dharma—Nirvana beyond the world. They frequently enter into meditative states, they do not hear from others, they naturally awaken to a small portion of the truth. Because they awaken through conditions, they are called Pratyekabuddhas. If one can explain and differentiate in this way, it is called the Bodhisattva's skillful means of observing the Pratyekabuddhayana.' English version: 'How does a Bodhisattva observe the skillful means of the Mahayana (Great Vehicle)? The vehicle is immeasurable, and here we will speak of only a small portion. The vehicle is immeasurable, it can accommodate all beings, because it has no obstacles; the vehicle increases all good roots, enabling countless beings to benefit; the vehicle is complete with all Paramitas (perfections), it can transform beings according to their minds and actions; the vehicle can surpass the auxiliary paths, it advances unhindered to the Bodhi-mandala (place of enlightenment); the vehicle is equal and unobstructed, its light shines on all, and countless beings are able to receive it.'

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；是乘無畏過怯弱道，悉能示現諸佛法故；是乘能壞一切諸魔外道邪眾，了十二緣，建立佐助菩提幢故；是乘能除一切諸邊有無斷常因緣諸見所起煩惱障礙，覆蓋疑網調戲，得佛無礙真智慧故；是乘富足具諸珍寶，真實不虛能益眾生，大悲勇猛本願成就故；是乘具足十力無畏不共之法，相好嚴身身口意故。如是方便，是名菩薩觀大乘方便。

「云何菩薩觀一切法方便？所謂若有為、若無為，菩薩于中善知方便。云何善觀有為方便？所有身善業、口善業、意善業，愿以迴向無上菩提，是名有為方便。若觀身口意業同菩提相，迴向菩提，是名菩薩觀無為方便。

「複次，有為方便，若能聚集五波羅蜜，是名有為方便。雖知般若波羅蜜其性無為，于所聚集終無厭賤，要欲具足諸波羅蜜，深解善根同無漏菩提，而猶愿成一切種智，是名菩薩無為方便。

「複次，有為方便，住于無礙平等心中，以四攝法攝取眾生，是名有為方便。云何無為方便？善解眾生無我無人無所悕求，知四攝法同無為解脫，而能迴向一切種智，是名無為方便。

「複次，有為方便，若諸煩惱生死相續斷令不起，所有善根助菩提者令不斷絕，乃至不行少煩惱分，是名有為方便。云何無為方便？雖觀空無相無愿，知此三空即助道方便

【現代漢語翻譯】 現代漢語譯本：這是以無畏的乘駕超越怯弱之道，因為它能夠完全展現諸佛的教法；這是能夠摧毀一切魔、外道和邪惡群體的乘駕，因為它理解十二因緣，並建立起輔助菩提的旗幟；這是能夠消除一切由有、無、斷、常等邊見所引起的煩惱障礙、覆蓋的疑網和戲論的乘駕，因為它獲得了佛陀無礙的真智慧；這是富足且具備各種珍寶的乘駕，真實不虛，能夠利益眾生，因為它具有大悲心、勇猛精進和本願的成就；這是具備十力（dasabala，佛陀的十種力量）、無畏（vaisaradya，佛陀的四種無畏）和不共法（avenika-dharma，佛陀獨有的十八種功德）的乘駕，以相好莊嚴其身、口、意。這樣的方便，稱為菩薩觀察大乘的方便。 「菩薩如何觀察一切法的方便呢？也就是說，對於有為法（samskrta-dharma，因緣和合而生的法）和無為法（asamskrta-dharma，非因緣和合而生的法），菩薩都能善巧地瞭解其中的方便。如何善巧地觀察有為的方便呢？所有身善業、口善業、意善業，都發愿迴向無上菩提（anuttara-samyak-sambodhi，無上正等正覺），這稱為有為的方便。如果觀察身口意業與菩提的體性相同，並回向菩提，這稱為菩薩觀察無為的方便。 「再者，有為的方便，如果能夠積聚五波羅蜜（panca-paramita，佈施、持戒、忍辱、精進、禪定），這稱為有為的方便。雖然知道般若波羅蜜（prajna-paramita，智慧的完美）的體性是無為的，但對於所積聚的功德終不厭倦，想要具足一切波羅蜜，深刻理解善根與無漏菩提（anasrava-bodhi，無煩惱的覺悟）相同，並且仍然發願成就一切種智（sarvajnata，佛陀的智慧），這稱為菩薩無為的方便。 「再者，有為的方便，安住于無礙平等的中心，以四攝法（catuh-samgraha-vastuni，佈施、愛語、利行、同事）攝取眾生，這稱為有為的方便。什麼是無為的方便呢？善於理解眾生無我（anatman，無自性）、無人（apudgala，無補特伽羅）、無所希求，知道四攝法與無為解脫（asamskrta-vimoksa，不依賴因緣的解脫）相同，並且能夠迴向一切種智，這稱為無為的方便。 「再者，有為的方便，如果使煩惱生死相續斷絕不再生起，所有輔助菩提的善根不令斷絕，乃至不行少許煩惱，這稱為有為的方便。什麼是無為的方便呢？雖然觀察空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿），知道這三空即是輔助菩提的方便。

【English Translation】 English version: This is the vehicle of fearlessness that transcends the path of timidity, as it is capable of fully manifesting the teachings of all Buddhas; this is the vehicle that can destroy all demons, heretics, and evil groups, as it understands the twelve links of dependent origination and establishes the banner that aids Bodhi; this is the vehicle that can eliminate all afflictions, obstacles, veils of doubt, and frivolous arguments arising from views of existence, non-existence, annihilation, and permanence, as it has attained the unobstructed true wisdom of the Buddha; this is the vehicle that is rich and possesses all kinds of treasures, is true and not false, and can benefit sentient beings, as it has great compassion, courageous diligence, and the fulfillment of its original vows; this is the vehicle that is endowed with the ten powers (dasabala), fearlessness (vaisaradya), and unique qualities (avenika-dharma), and adorns its body, speech, and mind with marks and characteristics. Such skillful means are called the Bodhisattva's skillful means of observing the Great Vehicle. 「How does a Bodhisattva observe the skillful means of all dharmas? That is to say, regarding conditioned dharmas (samskrta-dharma) and unconditioned dharmas (asamskrta-dharma), the Bodhisattva is skillful in understanding the skillful means within them. How does one skillfully observe the skillful means of conditioned dharmas? All good deeds of body, speech, and mind are vowed to be dedicated to unsurpassed Bodhi (anuttara-samyak-sambodhi), this is called the skillful means of conditioned dharmas. If one observes that the actions of body, speech, and mind are of the same nature as Bodhi, and dedicates them to Bodhi, this is called the Bodhisattva's skillful means of observing unconditioned dharmas. 「Furthermore, the skillful means of conditioned dharmas, if one can accumulate the five perfections (panca-paramita: generosity, morality, patience, diligence, and meditation), this is called the skillful means of conditioned dharmas. Although one knows that the nature of the perfection of wisdom (prajna-paramita) is unconditioned, one is never weary of what has been accumulated, desiring to fulfill all perfections, deeply understanding that good roots are the same as undefiled Bodhi (anasrava-bodhi), and still vows to achieve all-knowing wisdom (sarvajnata), this is called the Bodhisattva's skillful means of unconditioned dharmas. 「Furthermore, the skillful means of conditioned dharmas, abiding in the center of unobstructed equality, using the four means of gathering (catuh-samgraha-vastuni: generosity, kind speech, beneficial action, and cooperation) to gather sentient beings, this is called the skillful means of conditioned dharmas. What are the skillful means of unconditioned dharmas? Being skillful in understanding that sentient beings are without self (anatman), without person (apudgala), and without desires, knowing that the four means of gathering are the same as unconditioned liberation (asamskrta-vimoksa), and being able to dedicate them to all-knowing wisdom, this is called the skillful means of unconditioned dharmas. 「Furthermore, the skillful means of conditioned dharmas, if one causes the continuous cycle of afflictions and birth and death to cease and not arise again, and does not allow all good roots that aid Bodhi to be cut off, and even does not engage in the slightest affliction, this is called the skillful means of conditioned dharmas. What are the skillful means of unconditioned dharmas? Although one observes emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), knowing that these three emptinesses are the skillful means that aid the path.

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故能不證，是名無為方便。

「複次，有為方便，雖在三界不為三界煩惱所污，是名有為方便。云何無為方便？雖出三界不證於出，是名無為方便。如佛所說，知諸法方便則能具足一切種智。何以故，一切種智無量無邊，具足正念慧方便故，是故名為一切法方便。舍利弗！是名菩薩智慧所緣八方便也。

「舍利弗！是八方便能攝菩薩無盡智慧。舍利弗！是慧能解，觀了善法不善法故；是慧如箭，善射法故；是慧財行，聖法現在故；是慧真解，斷除諸見煩惱障礙諸覆蓋故；是慧定愿，悉能滿足本所求故；是慧消融，能除煩惱諸焦熱故；是慧悅豫，不斷法樂故；是慧正念，了所緣義故；是慧安住，具三十七助道法故；是慧得相，如所行乘能具足故；是慧解相，性智照故；是慧能度，過諸流故；是慧能進，成正定決定故；是慧正見，具足一切諸善法故；是慧歡喜，墮煩惱者能拔濟故；是慧殊勝，得頂法故；是慧微妙，自然覺故；是慧不行，不近三世故；是慧攝取，具一切方便故；是慧能斷，過諸思想故；是慧不放逸，舍離闇曚故；是慧初始，發行一切諸善法故；是慧能發，具諸乘故；是慧照明，除無明網故；是慧與眼，一切眾生如其所解得明瞭故；是慧無依，過眼色故；是慧第一義，出真實故；是慧無諍，善分

【現代漢語翻譯】 現代漢語譯本 因此，能夠不執著于證悟，這被稱為無為方便。 『再者，有為方便，雖然處於三界（欲界、色界、無色界），卻不被三界的煩惱所污染，這被稱為有為方便。什麼是無為方便呢？雖然超出三界，卻不執著于超出，這被稱為無為方便。正如佛所說，瞭解諸法的方便就能圓滿一切種智（佛陀的智慧）。為什麼呢？因為一切種智無量無邊，具足正念、智慧和方便，所以被稱為一切法方便。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這被稱為菩薩智慧所緣的八種方便。』 『舍利弗！這八種方便能夠攝持菩薩無盡的智慧。舍利弗！這種智慧能夠理解，因為能觀察善法和不善法；這種智慧像箭一樣，因為能善於射中法；這種智慧是財富的行動，因為聖法現在；這種智慧是真正的理解，因為能斷除各種見解、煩惱、障礙和覆蓋；這種智慧是堅定的願望，因為能完全滿足原本所求；這種智慧能消融，因為能去除煩惱的各種焦熱；這種智慧是喜悅的，因為能不斷絕法樂；這種智慧是正念，因為能瞭解所緣的意義；這種智慧是安住的，因為具足三十七道品（修行的三十七種方法）；這種智慧能獲得相，因為能像所行的乘一樣圓滿；這種智慧能理解相，因為能以自性智照見；這種智慧能度過，因為能超越各種流；這種智慧能前進，因為能成就正定決定；這種智慧是正見，因為能具足一切善法；這種智慧是歡喜的，因為能救拔墮入煩惱的人；這種智慧是殊勝的，因為能獲得頂法；這種智慧是微妙的，因為能自然覺悟；這種智慧是不行的，因為不接近三世（過去、現在、未來）；這種智慧能攝取，因為具足一切方便；這種智慧能斷除，因為能超越各種思想；這種智慧是不放逸的，因為能捨離黑暗矇昧；這種智慧是初始的，因為能發起一切善法；這種智慧能發起，因為具足各種乘；這種智慧能照明，因為能去除無明之網；這種智慧如同眼睛，因為一切眾生能如其所理解而得到明瞭；這種智慧是無所依賴的，因為能超越眼色；這種智慧是第一義，因為能顯出真實；這種智慧是無諍的，因為能善於分別』

【English Translation】 English version Therefore, being able to not be attached to realization is called non-active skillful means. 'Furthermore, active skillful means, although being in the three realms (desire realm, form realm, formless realm), are not defiled by the afflictions of the three realms, this is called active skillful means. What are non-active skillful means? Although transcending the three realms, not being attached to transcendence, this is called non-active skillful means. As the Buddha said, understanding the skillful means of all dharmas can perfect all-knowing wisdom (Buddha's wisdom). Why? Because all-knowing wisdom is immeasurable and boundless, possessing right mindfulness, wisdom, and skillful means, therefore it is called the skillful means of all dharmas. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the eight skillful means that are the object of a Bodhisattva's wisdom.' 'Shariputra! These eight skillful means can encompass the endless wisdom of a Bodhisattva. Shariputra! This wisdom can understand, because it can observe good dharmas and bad dharmas; this wisdom is like an arrow, because it can skillfully hit the dharma; this wisdom is the action of wealth, because the holy dharma is present; this wisdom is true understanding, because it can cut off various views, afflictions, obstacles, and coverings; this wisdom is a firm wish, because it can completely fulfill what was originally sought; this wisdom can dissolve, because it can remove the various burning heats of afflictions; this wisdom is joyful, because it can not cut off the joy of the dharma; this wisdom is right mindfulness, because it can understand the meaning of what is cognized; this wisdom is abiding, because it possesses the thirty-seven aids to enlightenment (thirty-seven methods of practice); this wisdom can obtain the mark, because it can be perfected like the vehicle that is practiced; this wisdom can understand the mark, because it can see with self-nature wisdom; this wisdom can cross over, because it can transcend various flows; this wisdom can advance, because it can achieve right determination; this wisdom is right view, because it can possess all good dharmas; this wisdom is joyful, because it can save those who have fallen into afflictions; this wisdom is supreme, because it can obtain the highest dharma; this wisdom is subtle, because it can naturally awaken; this wisdom is non-acting, because it does not approach the three times (past, present, future); this wisdom can encompass, because it possesses all skillful means; this wisdom can cut off, because it can transcend various thoughts; this wisdom is non-negligent, because it can abandon darkness and ignorance; this wisdom is initial, because it can initiate all good dharmas; this wisdom can initiate, because it possesses various vehicles; this wisdom can illuminate, because it can remove the net of ignorance; this wisdom is like an eye, because all sentient beings can understand clearly as they understand; this wisdom is without reliance, because it can transcend the color of the eye; this wisdom is the first meaning, because it can reveal the truth; this wisdom is without contention, because it can skillfully distinguish.'

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別故；是慧明瞭，向智門故；是慧無盡，能遍行故；是慧不逆，見十二緣故；是慧解脫，諸纏繫縛悉善斷故；是慧不雜，離於一切障礙法故。

「舍利弗！一切眾生所有心行，如是智慧悉能照達，如眾生心行慧思智、諸煩惱門，如是智慧皆悉觀了。若聲聞、緣覺、菩薩、如來所有智慧，是菩薩悉能遍學。舍利弗！是名菩薩無盡之慧，以是無盡慧具無盡智。」

說是法時，三萬二千菩薩善根熟者得無生法忍。

大方等大集經卷第二十八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十九

宋涼州沙門智嚴共寶云譯無盡意菩薩品第十二之三

爾時，無盡意菩薩復語舍利弗：「菩薩修慈亦不可盡。何以故？菩薩之慈無量無邊，是修慈者無有齊限等眾生界，菩薩修慈發心普覆。舍利弗！譬如虛空無不普覆，是菩薩慈亦復如是，一切眾生無不覆者。舍利弗！如眾生界無量無邊不可窮盡，菩薩修慈亦復如是，無量無邊、無有窮盡。虛空無盡，故眾生無盡，眾生無盡故，菩薩修慈亦不可盡，是謂大士所修慈心不可得盡。」

舍利弗言：「善男子！齊幾名眾生界？」

無盡意言：「所有地界、水火風界其量無邊，而猶不多於眾生界。」

舍

【現代漢語翻譯】 現代漢語譯本 此外，這種智慧是明晰的，因為它指向智慧之門；這種智慧是無盡的，因為它能普遍執行；這種智慧是不違背真理的，因為它能洞見十二因緣；這種智慧是解脫的，因為它能徹底斷除一切纏縛；這種智慧是純粹的，因為它遠離一切障礙之法。 『舍利弗！一切眾生所有的心念行為，這樣的智慧都能照見通達。如同眾生的心念行為、智慧思慮、各種煩惱之門，這樣的智慧都能完全觀察瞭解。無論是聲聞（sravaka，聽聞佛法教誨而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法真諦的人）、菩薩（bodhisattva，發願救度一切眾生的修行者）、如來（tathagata，佛的稱號）所有的智慧，這位菩薩都能普遍學習。舍利弗！這稱為菩薩無盡的智慧，因為具備這種無盡的智慧，所以擁有無盡的智力。』 當宣說此法時，三萬二千位善根成熟的菩薩獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）。

《大方等大集經》卷第二十八 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第二十九 宋涼州沙門智嚴共寶云譯《無盡意菩薩品》第十二之三 當時，無盡意菩薩又對舍利弗說：『菩薩修習慈心也是不可窮盡的。為什麼呢？因為菩薩的慈心是無量無邊的，修習慈心的人所關懷的眾生界沒有邊際，菩薩修習慈心所發的心願是普遍覆蓋一切的。舍利弗！譬如虛空無所不覆蓋，菩薩的慈心也是如此，沒有不覆蓋的眾生。舍利弗！如同眾生界無量無邊不可窮盡，菩薩修習慈心也是如此，無量無邊、沒有窮盡。虛空沒有盡頭，所以眾生沒有盡頭，眾生沒有盡頭，所以菩薩修習慈心也是不可窮盡的，這就是大士所修的慈心不可窮盡的道理。』 舍利弗問：『善男子！眾生界的範圍有多大呢？』 無盡意回答說：『所有地界、水界、火界、風界，它們的數量雖然無邊，但仍然比不上眾生界。』

【English Translation】 English version Furthermore, this wisdom is clear because it points towards the gate of wisdom; this wisdom is inexhaustible because it can operate universally; this wisdom is not contrary because it sees the twelve links of dependent origination; this wisdom is liberating because it thoroughly cuts off all entanglements; this wisdom is pure because it is free from all obstructing dharmas. 'Sariputra! All the mental activities of all sentient beings, such wisdom can illuminate and understand. Just like the mental activities, wise thoughts, and various gates of afflictions of sentient beings, such wisdom can completely observe and understand. Whether it is the wisdom of sravakas (those who practice by hearing the Buddha's teachings), pratyekabuddhas (those who realize the truth on their own), bodhisattvas (those who vow to save all sentient beings), or tathagatas (a title for the Buddha), this bodhisattva can universally learn. Sariputra! This is called the inexhaustible wisdom of a bodhisattva, and because one possesses this inexhaustible wisdom, one possesses inexhaustible intelligence.' When this Dharma was being spoken, thirty-two thousand bodhisattvas whose roots of goodness were mature attained the tolerance of the non-arising of dharmas (anutpattika-dharma-ksanti, the realization of the truth that all dharmas neither arise nor cease).

The Mahavaipulya Mahasamnipata Sutra, Volume 28 Taisho Tripitaka Volume 13, No. 0397, The Mahavaipulya Mahasamnipata Sutra

The Mahavaipulya Mahasamnipata Sutra, Volume 29 Translated by the Shramana Zhiyan of Liangzhou and Baoyun of the Song Dynasty, Chapter 12, Part 3, The Inexhaustible Intent Bodhisattva At that time, the Bodhisattva Inexhaustible Intent again said to Sariputra: 'The practice of loving-kindness by a bodhisattva is also inexhaustible. Why? Because the loving-kindness of a bodhisattva is immeasurable and boundless, and the realm of sentient beings that the practitioner of loving-kindness cares for has no limit. The aspiration of a bodhisattva who practices loving-kindness is to universally cover everything. Sariputra! Just as space covers everything without exception, so too is the loving-kindness of a bodhisattva, covering all sentient beings without exception. Sariputra! Just as the realm of sentient beings is immeasurable, boundless, and inexhaustible, so too is the practice of loving-kindness by a bodhisattva, immeasurable, boundless, and without end. Space has no end, therefore sentient beings have no end, and because sentient beings have no end, the practice of loving-kindness by a bodhisattva is also inexhaustible. This is the reason why the loving-kindness practiced by a great being is inexhaustible.' Sariputra asked: 'Good man! How vast is the realm of sentient beings?' Inexhaustible Intent replied: 'All the earth realm, water realm, fire realm, and wind realm, although their quantity is boundless, they are still not as vast as the realm of sentient beings.'

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利弗言：「唯，善男子！頗可得說譬喻比不？」

無盡意言：「可說，但不得以小事為喻。舍利弗！東方去此盡一恒沙佛之世界，南西北方四維上下皆一恒沙佛世界，作一大海其水滿溢。使一恒河沙等諸眾生聚集，共以一毛破為百分，以一分毛渧取一渧，如是一恒河沙共取一渧，二恒河沙共取二渧，如是展轉乃至盡此滿大海水盡，是眾生界猶不可盡；菩薩慈心悉能遍覆如是眾生。舍利弗！于意云何？是修慈善根豈可盡耶？」

舍利弗言：「實不可盡。唯，善男子！是虛空性尚可得盡，菩薩慈心不可盡也。若有菩薩聞作是說不生驚怖，當知是人得無盡慈。」

「舍利弗！是慈能自擁護己身，是慈亦能利益他人，是慈無諍，是慈能斷一切瞋恚荒穢繫縛，是慈能離諸結及使，是慈歡喜，是慈不見一切眾生破戒之過，是慈無熱身心受樂，是慈遠離一切惱害，是慈能離一切怖畏，是慈能順眾聖人道，是慈能令瞋者歡喜。

「是慈能勝一切斗諍，是慈能生利養稱歎，是慈莊嚴釋梵威德，是慈常為智人所贊，是慈常護凡夫愚人，是慈常能隨順梵道，是慈不雜遠離欲界，是慈能向解脫法門，是慈能攝一切諸乘，是慈能攝非財功德，是慈長養一切功德，是慈過諸無作功德，是慈悉能莊嚴相好，是慈能離下劣鈍根

【現代漢語翻譯】 現代漢語譯本：舍利弗問道：『好的，善男子！可以用比喻來說明嗎？』 無盡意回答說：『可以，但不能用小事來比喻。舍利弗！從東方到這裡，經過一個恒河沙數（恒河沙：極多的意思）佛的世界，南方、西方、北方、四維（東南、東北、西南、西北）和上下方，也都是一個恒河沙數佛的世界，把這些世界都變成一個大海，海水充滿。假設有恒河沙數那麼多的眾生聚集在一起，他們共同用一根毛髮分成一百份，用其中一份毛髮沾取一滴水，就像這樣，一個恒河沙數的眾生共同取一滴水，兩個恒河沙數的眾生共同取兩滴水，如此輾轉直到把整個大海的水都取盡，這些眾生的數量還是無法窮盡；菩薩的慈悲心卻能普遍覆蓋這樣的眾生。舍利弗！你認為怎麼樣？這種修習慈悲的善根可以窮盡嗎？』 舍利弗回答說：『確實無法窮盡。善男子！即使虛空的性質尚且可以窮盡，菩薩的慈悲心也是無法窮盡的。如果有菩薩聽到這樣的說法而不感到驚恐，應當知道這個人已經獲得了無盡的慈悲。』 『舍利弗！這種慈悲能夠自我保護，這種慈悲也能利益他人，這種慈悲沒有爭執，這種慈悲能夠斷除一切嗔恨、污穢和束縛，這種慈悲能夠脫離各種煩惱和習氣，這種慈悲令人歡喜，這種慈悲看不到一切眾生破戒的過失，這種慈悲沒有熱惱，身心安樂，這種慈悲遠離一切惱害，這種慈悲能夠脫離一切恐懼，這種慈悲能夠順應聖人的道路，這種慈悲能夠使嗔恨的人歡喜。 『這種慈悲能夠戰勝一切爭鬥，這種慈悲能夠產生利益和稱讚，這種慈悲莊嚴了帝釋天和梵天的威德，這種慈悲常常被有智慧的人讚嘆，這種慈悲常常保護凡夫和愚人，這種慈悲常常能夠順應梵天之道，這種慈悲不雜染，遠離欲界，這種慈悲能夠趨向解脫的法門，這種慈悲能夠攝受一切乘（佛教的修行方法），這種慈悲能夠攝受非物質的功德，這種慈悲能夠增長一切功德，這種慈悲超越了無為的功德，這種慈悲能夠莊嚴一切相好（佛的特徵），這種慈悲能夠脫離下劣和遲鈍的根性。』

【English Translation】 English version: Shariputra asked: 'Yes, good man! Is it possible to explain with a metaphor?' Akshayamati replied: 'It is possible, but it cannot be compared to small matters. Shariputra! From the east to here, passing through a number of Buddha worlds equal to the sands of the Ganges (Ganges sands: meaning extremely numerous), and in the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), and above and below, there are also Buddha worlds equal to the sands of the Ganges. Imagine all these worlds becoming a vast ocean, filled with water. Suppose there are as many beings as the sands of the Ganges gathered together, and they collectively divide one hair into one hundred parts, and use one part of the hair to take one drop of water. Like this, one Ganges sand's worth of beings collectively take one drop, two Ganges sand's worth of beings collectively take two drops, and so on, until all the water in the entire ocean is taken, the number of these beings would still be inexhaustible; yet the Bodhisattva's compassionate heart can universally cover such beings. Shariputra! What do you think? Can this cultivation of the roots of compassion be exhausted?' Shariputra replied: 'Indeed, it cannot be exhausted. Good man! Even the nature of space can be exhausted, but the Bodhisattva's compassionate heart cannot be exhausted. If a Bodhisattva hears such a statement and is not frightened, it should be known that this person has attained inexhaustible compassion.' 'Shariputra! This compassion can protect oneself, this compassion can also benefit others, this compassion is without conflict, this compassion can cut off all hatred, defilement, and bondage, this compassion can be free from all afflictions and habits, this compassion brings joy, this compassion does not see the faults of all beings who break precepts, this compassion is without heat, the body and mind are at peace, this compassion is far from all harm, this compassion can be free from all fear, this compassion can follow the path of the sages, this compassion can make those who are angry happy. 'This compassion can overcome all conflicts, this compassion can generate benefits and praise, this compassion adorns the majestic virtue of Indra and Brahma, this compassion is often praised by the wise, this compassion often protects ordinary people and fools, this compassion can often follow the path of Brahma, this compassion is not mixed, it is far from the desire realm, this compassion can lead to the gate of liberation, this compassion can gather all vehicles (Buddhist methods of practice), this compassion can gather non-material merits, this compassion can increase all merits, this compassion surpasses the merits of non-action, this compassion can adorn all marks and characteristics (of a Buddha), this compassion can be free from inferior and dull faculties.'

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，是慈能開天人涅槃諸善正道，是慈能離三惡八難，是慈愛樂諸善法等。

「是慈如願一切所欲成就自在，是慈平等於諸眾生，是慈發行離諸異相，是慈正向持戒之門，是慈能護諸犯禁者，是慈能成無上忍力，是慈能離諸慢放逸，是慈發起無諍精進入于正道，是慈根本入聖禪定，是慈善能分別於心離諸煩惱，是慈因慧而生總持語言文字，是慈定伴離魔結伴，是慈常與歡喜同止，是慈善為心之所使，是慈堅持威儀戒法，是慈能離諸掉動等，是慈能滅種種諸相，是慈善香慚愧涂身，是慈能除煩惱臭氣。

「舍利弗！夫修慈者，悉能擁護一切眾生，能捨己樂與他眾生。聲聞修慈齊為己身，菩薩之慈悉為一切無量眾生。

「舍利弗！夫修慈者，能度諸流，慈所及處有緣眾生，又緣於法，又無所緣。緣眾生者初發心也。緣法緣者，已習行也。緣無緣者，得深法忍也。舍利弗！是名菩薩修行大慈而不可盡。

「複次，舍利弗！菩薩摩訶薩修行大悲亦不可盡。何以故？舍利弗！如人命根即以出息入息為本，菩薩如是修學大乘，以大悲為本。如轉輪聖王，以輪寶為本，菩薩如是修一切智，以大悲為本。如大長者唯有一子愍愛情重，菩薩大悲亦復如是，于諸眾生愛之若子。如是大悲我已行已，如是大悲作己利已

【現代漢語翻譯】 現代漢語譯本：慈能開啟通往天人涅槃的各種善良正道，慈能使人遠離三惡道和八難，慈愛樂於各種善法等等。 慈能如願成就一切所欲，自在無礙；慈能平等對待一切眾生；慈能發起行動，遠離各種差異的表象；慈能正向引導人們持守戒律；慈能保護那些犯戒的人；慈能成就無上的忍耐力；慈能使人遠離驕慢和放逸；慈能發起無諍的精進，進入正道；慈是進入聖禪定的根本；慈能善於分辨內心，遠離各種煩惱；慈因智慧而生，總持一切語言文字；慈與禪定相伴，遠離魔的束縛；慈常與歡喜同在；慈是善的使者，受心所驅使；慈能堅持威儀戒法；慈能使人遠離各種散亂；慈能滅除種種表象；慈以善良的香氣和慚愧涂身；慈能去除煩惱的臭氣。 舍利弗（佛陀弟子，以智慧著稱）！修習慈心的人，能夠擁護一切眾生，能夠捨棄自己的快樂給予其他眾生。聲聞（小乘佛教修行者）修習慈心，只為自己；菩薩（大乘佛教修行者）的慈心，是爲了所有無量的眾生。 舍利弗！修習慈心的人，能夠度過各種煩惱的河流。慈心所及之處，有緣的眾生，以及所緣的法，乃至無所緣。緣眾生，是初發心；緣法，是已經開始修行；緣無緣，是得到深法忍。舍利弗！這就是菩薩修行大慈，而不可窮盡。 再者，舍利弗！菩薩摩訶薩（偉大的菩薩）修行大悲，也是不可窮盡的。為什麼呢？舍利弗！就像人的生命以出息入息為根本一樣，菩薩修學大乘，以大悲為根本。就像轉輪聖王（擁有統治世界的理想君主）以輪寶為根本一樣，菩薩修一切智，以大悲為根本。就像大長者只有一個兒子，對其憐愛至深一樣，菩薩的大悲也是如此，愛一切眾生如同自己的孩子。這樣的大悲我已經實踐過了，這樣的大悲已經成就了自己的利益了。

【English Translation】 English version: Compassion can open all good and righteous paths to gods, humans, and Nirvana; compassion can lead away from the three evil realms and the eight difficulties; compassion loves and delights in all good dharmas, and so on. Compassion can fulfill all desires and achieve freedom; compassion can treat all beings equally; compassion can initiate actions that are free from all different appearances; compassion can rightly guide people to uphold precepts; compassion can protect those who violate precepts; compassion can achieve supreme patience; compassion can lead away from arrogance and negligence; compassion can initiate non-contentious diligence and enter the righteous path; compassion is the foundation for entering holy samadhi; compassion is good at discerning the mind and freeing it from all afflictions; compassion arises from wisdom and encompasses all languages and words; compassion is accompanied by samadhi and is free from the bonds of demons; compassion always dwells with joy; compassion is a good messenger, driven by the mind; compassion can uphold the precepts of dignified conduct; compassion can lead away from all distractions; compassion can extinguish all appearances; compassion is adorned with the fragrance of goodness and shame; compassion can remove the stench of afflictions. Shariputra (a disciple of the Buddha, known for his wisdom)! Those who cultivate compassion can protect all beings and can give up their own happiness for the sake of other beings. Sravakas (practitioners of Hinayana Buddhism) cultivate compassion only for themselves; Bodhisattvas (practitioners of Mahayana Buddhism) cultivate compassion for all immeasurable beings. Shariputra! Those who cultivate compassion can cross the rivers of afflictions. Where compassion reaches, there are sentient beings with whom there is a connection, as well as the dharmas that are the object of compassion, and even the absence of any object. To have compassion for sentient beings is the initial aspiration; to have compassion for dharmas is to have already begun practice; to have compassion without an object is to have attained deep forbearance of the dharma. Shariputra! This is the Bodhisattva's practice of great compassion, which is inexhaustible. Furthermore, Shariputra! The Bodhisattva Mahasattva (great Bodhisattva) practices great compassion, which is also inexhaustible. Why is that? Shariputra! Just as a person's life is based on the in-breath and out-breath, so too, the Bodhisattva's study of the Mahayana is based on great compassion. Just as a Chakravartin King (an ideal monarch who rules the world) is based on the wheel treasure, so too, the Bodhisattva's cultivation of all-knowing wisdom is based on great compassion. Just as a great elder has only one son and loves him deeply, so too, the Bodhisattva's great compassion is like this, loving all beings as if they were their own children. I have already practiced such great compassion, and such great compassion has already achieved my own benefit.

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，如是大悲不假他事，如是大悲己心所作出不諂曲，如是大悲所作畢竟出正決定，如是大悲種性所作出于直道，如是大悲心無邪曲出生正直。

「如是大悲無有憍慢出衆生境，如是大悲捐捨己身出如來身，如是大悲不貪壽命出不作惡，如是大悲擁護眾生出于菩提，如是大悲護真實法出心清凈，如是大悲見諸窮厄出拔濟事，如是大悲本誓堅固出不動心，如是大悲不欺己身人天賢聖出不虛誑。

「如是大悲其行清凈出於善業，如是大悲自捨己樂出與他樂，如是大悲不與他苦出不焦熱，如是大悲能令眾生舍于重擔出堅精進，如是大悲有忍勢力出護無力，如是大悲不厭可污出瞻病者，如是大悲得法自在出教化鈍根，如是大悲覆自功德出顯他功業，如是大悲出離諸苦，如是大悲出求無漏樂。

「如是大悲出舍所愛物，如是大悲出作眾善業無所嬈惱，如是大悲出善持禁不捨毀戒，如是大悲出教化眾生，如是大悲出不惜身命，如是大悲出舍自支節，如是大悲出生他善根，如是大悲出自利益善根，如是大悲出無味諸禪，如是大悲出不厭欲界，如是大悲出於觀慧，如是大悲出不污善根，如是大悲出諸眾生如所愿成，如是大悲出有為無為，如是大悲出不證無為，如是大悲出知眾生性同無為而能教化，如是大悲出護毀戒者

【現代漢語翻譯】 現代漢語譯本：如此大悲不依賴其他事物，如此大悲是自己內心所生，不虛偽諂媚；如此大悲所作所為最終導向正確的決斷；如此大悲的根性使人走上正道；如此大悲的心沒有邪曲，生出正直。 如此大悲沒有驕慢，超越眾生的境界；如此大悲捨棄自身，成就如來之身（Tathagata-kaya，佛的法身）；如此大悲不貪戀壽命，不做惡事；如此大悲擁護眾生，趨向菩提（Bodhi，覺悟）；如此大悲守護真實之法，使內心清凈；如此大悲見到貧困厄難，生起救濟之心；如此大悲本誓堅定，生出不動搖的心；如此大悲不欺騙自己，不欺騙人天賢聖，不虛妄。 如此大悲的行為清凈，生出善業；如此大悲捨棄自己的快樂，給予他人快樂；如此大悲不給他人痛苦，不焦躁；如此大悲能使眾生捨棄重擔，生出堅定的精進；如此大悲具有忍辱的力量，保護無力者；如此大悲不厭惡污穢，照顧病人；如此大悲獲得法的自在，教化愚鈍之人；如此大悲掩蓋自己的功德，彰顯他人的功業；如此大悲出離一切痛苦；如此大悲尋求無漏的快樂。 如此大悲捨棄所愛之物；如此大悲行作一切善業，沒有煩惱；如此大悲善持戒律，不捨棄毀犯戒律的人；如此大悲教化眾生；如此大悲不吝惜身命；如此大悲捨棄自身肢體；如此大悲生起他人的善根；如此大悲出自利益善根；如此大悲出離無味的禪定；如此大悲不厭惡欲界；如此大悲出於觀慧；如此大悲不污染善根；如此大悲使一切眾生如願成就；如此大悲出於有為和無為；如此大悲不證入無為；如此大悲知道眾生的本性與無為相同，而能教化他們；如此大悲保護毀犯戒律的人。

【English Translation】 English version: Such great compassion does not rely on other things; such great compassion arises from one's own mind, without flattery or deceit; such great compassion, whatever it does, ultimately leads to correct decisions; such great compassion's nature leads one to the right path; such great compassion's mind has no crookedness, giving rise to uprightness. Such great compassion has no arrogance, transcending the realm of sentient beings; such great compassion abandons oneself, achieving the Tathagata-kaya (the Dharma body of the Buddha); such great compassion does not crave life, and does not do evil; such great compassion protects sentient beings, moving towards Bodhi (enlightenment); such great compassion guards the true Dharma, purifying the mind; such great compassion sees poverty and hardship, giving rise to the desire to help; such great compassion's original vow is firm, giving rise to an unshakeable mind; such great compassion does not deceive oneself, does not deceive humans, devas, or sages, and is not false. Such great compassion's actions are pure, giving rise to good karma; such great compassion abandons one's own happiness, giving happiness to others; such great compassion does not give suffering to others, and is not agitated; such great compassion enables sentient beings to abandon heavy burdens, giving rise to steadfast diligence; such great compassion has the power of patience, protecting the powerless; such great compassion does not dislike the impure, caring for the sick; such great compassion obtains freedom in the Dharma, teaching the dull-witted; such great compassion conceals one's own merits, revealing the merits of others; such great compassion departs from all suffering; such great compassion seeks unconditioned happiness. Such great compassion abandons what is loved; such great compassion performs all good deeds, without affliction; such great compassion upholds precepts well, not abandoning those who break them; such great compassion teaches sentient beings; such great compassion does not spare one's life; such great compassion abandons one's own limbs; such great compassion gives rise to the good roots of others; such great compassion arises from benefiting good roots; such great compassion departs from tasteless samadhi; such great compassion does not dislike the desire realm; such great compassion arises from insight; such great compassion does not defile good roots; such great compassion enables all sentient beings to achieve their wishes; such great compassion arises from the conditioned and the unconditioned; such great compassion does not realize the unconditioned; such great compassion knows that the nature of sentient beings is the same as the unconditioned, and is able to teach them; such great compassion protects those who break precepts.

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，如是大悲出讚歎佛戒，如是大乘諸悲出於大悲，以是因緣故名大悲。

「謂大悲者，必定善行佈施、持戒、忍辱、精進、禪定、智慧諸助道法，為得自然無師智慧，營他眾生所作事業，精勤專著如修己務，以是因緣故名大悲。舍利弗！是名菩薩修行大悲而不可盡。

「複次，舍利弗！菩薩摩訶薩修行于喜亦不可盡。云何為喜？常念於法歡喜踴躍，不生懈怠無諸惱熱，離五欲樂住於法樂，心和悅豫身輕柔軟，意勤勸督心常生悲，樂求如來無上法身。樂修相好以自莊嚴，聽法無厭念行正法，行正法已心生歡喜，生歡喜已具得法悲。

「常于眾生不生礙心，以增上欲勤求於法，勤欲法已深心得解甚深佛法，遠離二乘發無上心，除諸慳惜發於舍心，見來乞者心生歡喜，舍時歡喜施已無悔，如是佈施三時清凈，得清凈已心則悅豫，于持戒者常行佈施，于毀禁者喜心攝取。自持禁戒心則清凈。能令惡道怖懼眾生得無所畏遠離惡處，一心迴向如來禁戒，堅持牢固不可虧壞，惡罵加己堪忍不報。

「于諸眾生心無憍慢，于諸尊長謙下恭敬，言常和悅離於顰蹙。先以愛語終無諂曲，不以邪心誘誑於人，不以利養為他執役，其心清凈無有粗過。于諸不可不見其過，不求他短不舉人罪，專心正念諸和敬法，于諸菩

【現代漢語翻譯】 現代漢語譯本：如此大悲心生出對佛戒的讚歎，如此大乘的各種悲心都源於大悲，因為這個因緣，所以稱為大悲。 所謂大悲，必定善於實行佈施、持戒、忍辱、精進、禪定、智慧等各種助道之法，爲了獲得自然而無師的智慧，經營利益其他眾生的事業，精勤專注如同處理自己的事務一樣，因為這個因緣，所以稱為大悲。舍利弗（佛陀十大弟子之一，以智慧著稱）！這叫做菩薩修行大悲而不可窮盡。 再次，舍利弗！菩薩摩訶薩修行于喜也同樣不可窮盡。什麼是喜呢？常常思念佛法而歡喜踴躍，不產生懈怠，沒有各種煩惱和熱惱，遠離五欲之樂而安住于佛法之樂，內心平和喜悅，身體輕安柔軟，意志勤勉督促，心中常生悲憫，樂於追求如來無上的法身。樂於修習相好以莊嚴自身，聽聞佛法沒有厭倦，思念並實行正法，實行正法后內心生起歡喜，生起歡喜后就具備了法悲。 常常對眾生不生障礙之心，以增上的慾望勤求佛法，勤求佛法后內心深得理解甚深的佛法，遠離二乘（聲聞乘和緣覺乘）而發起無上菩提心，去除各種慳吝和吝惜而發起佈施之心，見到前來乞討的人內心生起歡喜，佈施時歡喜，佈施后沒有後悔，如此佈施三時清凈，得到清凈后內心就喜悅，對於持戒的人常常行佈施，對於毀犯禁戒的人以歡喜心攝受。自己持守禁戒內心就清凈。能夠使惡道中恐懼的眾生得到無所畏懼，遠離惡處，一心迴向如來的禁戒，堅持牢固不可虧壞，別人惡語謾罵加於自身能夠忍受而不報復。 對於各種眾生內心沒有驕慢，對於各種尊長謙虛恭敬，言語常常和悅，沒有皺眉蹙額。先用愛語，始終沒有諂媚和虛偽，不以邪心誘騙欺誑他人，不以利益供養為他人役使，內心清凈沒有粗暴的過失。對於各種不可見的事情不去看其過失，不求他人的短處，不揭發他人的罪過，專心正念各種和敬之法，對於各種菩

【English Translation】 English version: Such great compassion gives rise to praise for the Buddha's precepts; such great compassion of the Mahayana arises from great compassion. Because of this cause and condition, it is called great compassion. What is meant by great compassion is that one must be skilled in practicing giving, upholding precepts, patience, diligence, meditation, and wisdom, all of which are aids to the path. In order to attain natural, teacherless wisdom, one engages in activities that benefit other sentient beings, diligently and attentively, as if they were one's own affairs. Because of this cause and condition, it is called great compassion. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Bodhisattva's practice of great compassion, which is inexhaustible. Furthermore, Shariputra! The Bodhisattva Mahasattva's practice of joy is also inexhaustible. What is joy? It is to constantly contemplate the Dharma with joy and elation, without laziness or vexation, to be free from the pleasures of the five desires and abide in the joy of the Dharma, with a peaceful and joyful heart, a light and soft body, a diligent and encouraging mind, and a heart that constantly gives rise to compassion, delighting in seeking the Tathagata's unsurpassed Dharma body. One delights in cultivating the marks and characteristics to adorn oneself, listening to the Dharma without weariness, contemplating and practicing the true Dharma. Having practiced the true Dharma, joy arises in the heart, and having arisen, one attains Dharma compassion. One constantly does not give rise to obstructive thoughts towards sentient beings, but with increasing desire, diligently seeks the Dharma. Having diligently sought the Dharma, one deeply understands the profound Buddha Dharma, abandoning the two vehicles (Shravakayana and Pratyekabuddhayana) and generating the unsurpassed Bodhi mind. One eliminates all stinginess and miserliness and generates the mind of giving. Upon seeing those who come to beg, joy arises in the heart; one is joyful when giving, and after giving, there is no regret. Such giving is pure in the three times. Having attained purity, the heart is joyful. Towards those who uphold the precepts, one constantly gives; towards those who violate the precepts, one embraces them with joy. By upholding the precepts oneself, the heart becomes pure. One is able to enable sentient beings who are fearful in the evil realms to become fearless and to be free from evil places, wholeheartedly dedicating oneself to the Tathagata's precepts, holding them firmly and unbreakably. If others add abuse and insults, one can endure it without retaliation. Towards all sentient beings, one has no arrogance; towards all elders, one is humble and respectful. One's speech is always gentle and pleasant, without frowning or scowling. One speaks with loving words first, and there is never any flattery or deceit. One does not use evil intentions to deceive or mislead others, nor does one serve others for the sake of gain or offerings. One's heart is pure and without coarse faults. One does not seek out the faults of things that are not to be seen, does not seek the shortcomings of others, does not expose the sins of others, and focuses one's mind on the various practices of harmony and respect. Towards all Bodhi

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薩生如來想。愛說法者重於己身，愛重如來如惜己命。

「于諸師長生父母想，于諸眾生生兒息想，于諸威儀如護頭首，于諸波羅蜜如愛手足，于諸善法生珍寶想，于教誨者生五欲想，于知足行生無病想，愛樂求法生妙藥想。于舉罪者生良醫想，攝御諸根無有懈怠，是故名喜。

「是喜寂靜覺知微妙故，是喜寂滅無恌戲故，是喜行倚不戲論故，是喜根本心不亂故，是喜多聞取善語故，是喜平等心柔軟故，是喜勇猛善作業故，是喜不悔專行善故，是喜正住不懈怠故，是喜不動無所依故，是喜不共難摧伏故，是喜實義不忘失故，是喜真實無變異故，是喜誠諦如所作故，是喜能捨力堅牢故，是喜大力無能勝故，是喜能作諸佛神力求諸佛法故。舍利弗！是名菩薩修行于喜而不可盡。

「複次，舍利弗！菩薩摩訶薩修行于舍亦不可盡。云何菩薩修舍無盡？菩薩行舍，舍有三種。云何為三？舍諸煩惱、舍護己他、舍時非時。

「云何舍諸煩惱？恭敬供養其心不高、輕蔑毀呰心亦不下；若得利養心不貪恃，若遭衰惱心亦不愁；若遇譽贊心無喜慶，若遭毀者心不退縮；若遇譏者心無虧𧹞，若有稱者善住法界；若遭苦事心力忍受，若遇樂事明見無常。放舍所愛斷于瞋恚，于親非親得平等心，持戒毀戒意無增減，

【現代漢語翻譯】 現代漢語譯本：菩薩應當像看待如來一樣看待自己的想法。對於說法的人，要比愛惜自己身體更重視，愛重如來就像愛惜自己的生命一樣。 對於諸位師長，要像對待自己的父母一樣；對於一切眾生，要像對待自己的兒女一樣；對於一切威儀，要像保護自己的頭顱一樣；對於一切波羅蜜（paramita，意為到達彼岸的方法），要像愛護自己的手足一樣；對於一切善法，要像看待珍寶一樣；對於教誨自己的人，要像看待五欲（五種慾望）一樣；對於知足的行為，要像看待無病一樣；對於喜愛求法，要像看待妙藥一樣。對於指出自己過錯的人，要像看待良醫一樣；攝持自己的諸根，不懈怠，所以稱為喜。 這種喜悅是因為寂靜而覺知微妙，這種喜悅是因為寂滅而沒有輕浮的嬉戲，這種喜悅是因為行為依靠而不戲論，這種喜悅是因為根本心不散亂，這種喜悅是因為多聞而選取善語，這種喜悅是因為平等心而柔軟，這種喜悅是因為勇猛而善於作業，這種喜悅是因為不後悔而專心行善，這種喜悅是因為端正安住而不懈怠，這種喜悅是因為不動搖而無所依賴，這種喜悅是因為不與人相同而難以被摧毀，這種喜悅是因為真實意義而不忘失，這種喜悅是因為真實而不變異，這種喜悅是因為誠實而如所作，這種喜悅是因為能夠捨棄而力量堅牢，這種喜悅是因為大力而無能勝，這種喜悅是因為能夠成就諸佛的神力而求諸佛法。舍利弗（Sariputra，佛陀十大弟子之一）！這叫做菩薩修行喜悅而不可窮盡。 再次，舍利弗！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行捨棄也無法窮盡。菩薩如何修行捨棄而沒有窮盡呢？菩薩行捨棄，捨棄有三種。哪三種呢？捨棄諸煩惱、捨棄保護自己和他人、捨棄時機和非時機。 什麼是捨棄諸煩惱呢？恭敬供養時內心不高傲，輕蔑譭謗時內心也不低落；如果得到利益供養，內心不貪戀依賴，如果遭遇衰敗惱怒，內心也不憂愁；如果遇到讚譽，內心沒有喜悅慶幸，如果遭遇譭謗，內心不退縮；如果遇到譏諷，內心沒有虧損，如果有稱讚，善於安住於法界；如果遭遇苦事，內心有力忍受，如果遇到樂事，明白看到無常。放下所愛，斷除嗔恚，對於親近和不親近的人都得到平等心，持戒和毀戒內心沒有增減。

【English Translation】 English version: A Bodhisattva should regard his own thoughts as he regards the Tathagata (如來, Thus Come One). For those who preach the Dharma, he should value them more than his own body, and cherish the Tathagata as he cherishes his own life. Towards all teachers, he should have the same regard as for his own parents; towards all sentient beings, the same as for his own children; towards all forms of conduct, the same as protecting his own head; towards all paramitas (波羅蜜, perfections), the same as cherishing his own hands and feet; towards all good dharmas, the same as regarding precious jewels; towards those who teach him, the same as regarding the five desires; towards the practice of contentment, the same as regarding freedom from illness; towards the love of seeking the Dharma, the same as regarding a wonderful medicine. Towards those who point out his faults, the same as regarding a good physician; controlling his senses without laziness, therefore it is called joy. This joy is because of stillness and subtle awareness, this joy is because of extinction and no frivolous play, this joy is because of relying on practice and not engaging in idle talk, this joy is because the fundamental mind is not scattered, this joy is because of much learning and choosing good words, this joy is because of an equal mind and gentleness, this joy is because of courage and skillful action, this joy is because of no regret and focusing on good deeds, this joy is because of upright dwelling and no laziness, this joy is because of immovability and no dependence, this joy is because of being unique and difficult to defeat, this joy is because of true meaning and not forgetting, this joy is because of truth and no change, this joy is because of honesty and acting accordingly, this joy is because of being able to give up and having firm strength, this joy is because of great power and being invincible, this joy is because of being able to achieve the divine power of all Buddhas and seeking the Dharma of all Buddhas. Sariputra (舍利弗, one of the ten great disciples of the Buddha)! This is called the Bodhisattva's practice of joy, which is inexhaustible. Furthermore, Sariputra! The Bodhisattva-Mahasattva's (菩薩摩訶薩, great Bodhisattva) practice of giving is also inexhaustible. How does a Bodhisattva practice giving without end? A Bodhisattva practices giving, and there are three kinds of giving. What are the three? Giving up all afflictions, giving up protecting oneself and others, and giving up timing and non-timing. What is giving up all afflictions? When receiving respect and offerings, the mind is not arrogant; when receiving contempt and slander, the mind is not lowered; if one gains profit and offerings, the mind does not greedily rely on them; if one encounters decline and distress, the mind is not worried; if one encounters praise, the mind has no joy or celebration; if one encounters slander, the mind does not retreat; if one encounters ridicule, the mind has no loss; if there is praise, one dwells well in the realm of Dharma; if one encounters suffering, the mind has the strength to endure; if one encounters joy, one clearly sees impermanence. Letting go of what is loved, cutting off anger, one obtains an equal mind towards those who are close and those who are not close, and there is no increase or decrease in the mind whether one upholds or breaks the precepts.

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作善作惡無有二相。于愛非愛心無所著，聞善不善心能堪忍，于善惡語心不繫著，于味過患其量無二。于諸眾生得平等心，于上中下得等光明，不惜身命好惡名聞同於法界。于實不實法心得清凈，於世法等得菩薩舍，是名菩薩舍于煩惱。

「云何菩薩舍護己他？若被割截身體支節，心無瞋恨不求仇報，以得舍心故能捨二，內外身口於此二中不生諍訟。于眼與色無有欲污，耳聲鼻香舌味身觸意法亦復如是，故於二中不生諍訟是故名舍。不傷不害是故名舍，舍護己他是故名舍。于利非利心行平等是故名舍，于第一義不生諍論是故名舍，於己心中善能分別是故名舍。觀捨己身是故名舍，不害他身是故名舍。菩薩修舍于諸禪定常行舍心，諸佛世尊不聽菩薩于諸眾生而行舍心。何以故？菩薩常修精進為利自他勤求善根，是名菩薩舍護己他。

「云何舍時非時？非器眾生舍不引接，衰毀譏苦舍而不受，舍求聲聞成決定者。行佈施時舍修持戒，修持戒時舍于佈施，修忍辱時舍施戒進，修精進時舍施戒忍，行禪定時舍于佈施，修智慧時舍五波羅蜜，所不應作終不復作。如是諸法安住戒行，精勤勇猛具足修行，是名菩薩修無盡舍。

「複次，舍利弗！菩薩諸通亦不可盡。云何諸通？天眼通、天耳通、他心通、宿命通、

【現代漢語翻譯】 現代漢語譯本：行善或作惡，其本質並無二致。對於喜愛或不喜愛的事物，內心不執著；聽到善言或惡語，內心能忍受；對於善惡之語，內心不繫縛；對於味道的喜好與厭惡，其程度並無差別。對於一切眾生，心懷平等；對於上、中、下等不同根器，給予同樣的智慧光明；不吝惜自己的身命，對於好名或惡名，都如同對待法界一樣平等。對於真實或不真實的法，內心清凈；對於世間法等，能以菩薩的舍心對待，這稱為菩薩捨棄煩惱。 『如何理解菩薩捨棄並守護自己和他人？』如果身體肢體被割截，內心不生嗔恨，不尋求報復，因為已得舍心，所以能捨棄內外身口，在這兩者中不生爭執。對於眼睛和所見之色，沒有貪慾污染；對於耳朵和聲音，鼻子和香氣，舌頭和味道，身體和觸感，以及意念和法，也是如此，因此在這兩者中不生爭執，所以稱為舍。不傷害，不損害，所以稱為舍，捨棄並守護自己和他人，所以稱為舍。對於利益和非利益，內心平等對待，所以稱為舍；對於第一義諦，不生爭論，所以稱為舍；對於自己心中的善惡，能清楚分辨，所以稱為舍。觀察捨棄自身，所以稱為舍；不傷害他人，所以稱為舍。菩薩修習舍心，在各種禪定中常行舍心，諸佛世尊不允許菩薩對眾生行舍心。為什麼呢？因為菩薩常修精進，爲了利益自己和他人而勤求善根，這稱為菩薩捨棄並守護自己和他人。 『如何理解捨棄有時和非時？』對於不適合的眾生，捨棄而不引導接納；對於衰敗、譭謗、譏諷和痛苦，捨棄而不接受；捨棄那些尋求成為聲聞乘並已決定的人。在行佈施時，捨棄修持戒律；在修持戒律時，捨棄佈施；在修忍辱時，捨棄佈施、持戒和精進；在修精進時，捨棄佈施、持戒和忍辱；在行禪定時，捨棄佈施；在修智慧時，捨棄五波羅蜜（佈施、持戒、忍辱、精進、禪定），不應該做的事情，最終不再去做。像這樣，安住于戒行，精勤勇猛地具足修行，這稱為菩薩修習無盡的舍。 『再者，舍利弗，菩薩的各種神通也是不可窮盡的。』『什麼是各種神通呢？』天眼通、天耳通、他心通、宿命通、

【English Translation】 English version: There is no duality in doing good or evil. The mind is not attached to what is loved or not loved; when hearing good or bad words, the mind can endure; the mind is not bound by good or bad speech; the measure of liking or disliking flavors is not different. Towards all beings, one has an equal mind; towards the superior, middle, and inferior, one gives equal light; one does not begrudge one's own life, and good or bad reputation is the same as the Dharma realm. The mind is pure regarding real or unreal dharmas; one treats worldly dharmas with the Bodhisattva's renunciation, this is called the Bodhisattva's renunciation of afflictions. 'How does a Bodhisattva renounce and protect oneself and others?' If one's body and limbs are cut off, the mind does not generate anger or seek revenge; because one has attained the mind of renunciation, one can renounce the inner and outer body and speech, and does not generate disputes in these two. There is no desire or defilement for the eye and its objects; the same is true for the ear and sounds, the nose and smells, the tongue and tastes, the body and touch, and the mind and dharmas; therefore, one does not generate disputes in these two, and this is called renunciation. Not harming or injuring is called renunciation; renouncing and protecting oneself and others is called renunciation. The mind treats profit and non-profit equally, this is called renunciation; one does not generate disputes regarding the ultimate truth, this is called renunciation; one can clearly distinguish between good and evil in one's own mind, this is called renunciation. Observing the renunciation of one's own body is called renunciation; not harming others is called renunciation. Bodhisattvas cultivate renunciation, and constantly practice renunciation in various samadhis; the Buddhas and World Honored Ones do not allow Bodhisattvas to practice renunciation towards sentient beings. Why? Because Bodhisattvas constantly cultivate diligence, and diligently seek good roots for the benefit of themselves and others, this is called the Bodhisattva's renunciation and protection of oneself and others. 'How does one understand renunciation at the right time and the wrong time?' For beings who are not suitable, one renounces and does not guide or accept them; one renounces and does not accept decay, slander, ridicule, and suffering; one renounces those who seek to become Sravakas and are determined. When practicing giving, one renounces the practice of precepts; when practicing precepts, one renounces giving; when practicing patience, one renounces giving, precepts, and diligence; when practicing diligence, one renounces giving, precepts, and patience; when practicing samadhi, one renounces giving; when practicing wisdom, one renounces the five paramitas (giving, precepts, patience, diligence, and samadhi); what should not be done, one will ultimately not do. In this way, one abides in the practice of precepts, diligently and vigorously practices, this is called the Bodhisattva's practice of endless renunciation. 'Furthermore, Shariputra, the Bodhisattva's various supernormal powers are also inexhaustible.' 'What are the various supernormal powers?' The divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives,

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如意通。

「云何天眼通？菩薩天眼，于諸天、龍、鬼神、諸乾闥婆，學無學人、聲聞、緣覺所有天眼為最第一，微妙殊勝開達明瞭，向一切智功德所成，不與天龍二乘共之。若有十方無量無邊諸佛世界，所有形貌色像光明，若粗、若細、若近、若遠，菩薩天眼一切悉見，照了分別善解善見，亦見其中所有眾生生諸趣者，除無色天。其餘業行生死相續，若業業果分別諸根悉知無遺。若於十方無量無邊諸佛、世尊，所有莊嚴凈妙國土悉見無餘，如是見已清凈持戒，愿以迴向莊嚴己土。住是持戒如其所愿，悉得成就無量大利。菩薩天眼亦見其中菩薩大眾修行于道，身四威儀及正憶念，得解脫法安住總持，辯才方便入慧方便。見已，自修如是諸行悉令備足。

「是菩薩眼，清凈無礙得見色故，是眼不污不著色故，是眼解脫遠離諸見煩惱故，是眼清凈性明瞭故，是眼不依離所緣故，是眼不發斷煩惱故，是眼無翳斷疑網故，是眼不起斷障礙故，是眼得明照了法故，是眼念知不行識故，是眼無貪瞋恚愚癡能斷一切諸結使故，是眼無上趣聖本故，是眼無礙平等光明照眾生故，是眼無垢斷惡法故，是眼不染性清凈故，是眼入佛眼畢竟不捨故，是眼不縛斷愛恚故，是眼行義出於真實修行念知凈道法故。何以故？是大士安住大

【現代漢語翻譯】 現代漢語譯本 如意通。

『什麼是天眼通？菩薩的天眼，對於諸天、龍、鬼神、諸乾闥婆（一種天神），有學之人、無學之人、聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）所有的天眼來說，是最第一，微妙殊勝，開達明瞭的，是趨向一切智功德所成就的，不與天龍二乘（聲聞乘和緣覺乘）所共有。如果有十方無量無邊的諸佛世界，所有形貌色像光明，無論是粗的、細的、近的、遠的，菩薩的天眼都能全部看見，照了分別，善解善見，也能看見其中所有眾生在諸趣中輪迴，除了無色界天。其餘的業行生死相續，無論是業還是業果，都能分別諸根，悉知無遺。如果對於十方無量無邊的諸佛、世尊，所有莊嚴清凈美妙的國土，都能全部看見，沒有遺漏，這樣看見之後，清凈持戒，發願以此迴向莊嚴自己的國土。安住于這樣的持戒，如其所愿，都能成就無量大利。菩薩的天眼也能看見其中的菩薩大眾在修行于道，身四威儀以及正憶念，得到解脫法，安住于總持，辯才方便，入于慧方便。看見之後，自己也修習這樣的諸行，使之全部具備。

『這個菩薩的眼睛，清凈無礙，能夠看見色法，這個眼睛不被色法污染，不執著於色法，這個眼睛解脫，遠離諸見煩惱，這個眼睛清凈，自性明瞭，這個眼睛不依賴所緣，這個眼睛不生起斷煩惱，這個眼睛沒有翳障，斷除疑惑之網，這個眼睛不生起斷除障礙，這個眼睛得到光明，照了法，這個眼睛念知，不行於識，這個眼睛沒有貪嗔癡，能夠斷除一切諸結使，這個眼睛無上，趨向聖本，這個眼睛無礙，平等光明照耀眾生，這個眼睛沒有垢染，斷除惡法，這個眼睛不被染污，自性清凈，這個眼睛進入佛眼，畢竟不捨，這個眼睛不被束縛，斷除愛恚，這個眼睛行於義，出於真實修行，念知清凈道法。』為什麼呢？因為這位大士安住于大

【English Translation】 English version The Power of Wish Fulfillment.

『What is the divine eye? The Bodhisattva's divine eye is the foremost, most subtle, and supremely excellent among all divine eyes possessed by gods, dragons, ghosts, Gandharvas (a type of celestial being), those in training, those beyond training, Sravakas (those who hear and practice the Dharma), and Pratyekabuddhas (those who attain enlightenment on their own). It is clear, penetrating, and accomplished through the merit of all-knowing wisdom, not shared with gods, dragons, or the two vehicles (Sravakayana and Pratyekabuddhayana). If there are countless, boundless Buddha worlds in the ten directions, the Bodhisattva's divine eye can see all forms, appearances, and lights, whether coarse or fine, near or far. It can clearly discern and understand, and also see all beings within them undergoing rebirth in various realms, except for the formless heavens. It knows without omission the remaining karmic actions, the continuation of birth and death, and the distinction between karma and its results. If there are countless, boundless Buddhas and World Honored Ones in the ten directions, the Bodhisattva can see all their adorned, pure, and wonderful lands without exception. Having seen this, they purify their precepts and vow to dedicate this merit to adorn their own land. Abiding in these precepts, they fulfill all their wishes and attain immeasurable great benefits. The Bodhisattva's divine eye also sees the Bodhisattva assembly practicing the path, their four modes of conduct, their right mindfulness, their attainment of the Dharma of liberation, their abiding in total retention, their eloquence, and their skillful means of entering wisdom. Having seen this, they cultivate these practices themselves, making them complete.

『This Bodhisattva's eye is pure and unobstructed, able to see forms. This eye is not defiled or attached to forms. This eye is liberated, free from all views and afflictions. This eye is pure, its nature is clear. This eye does not rely on objects of perception. This eye does not give rise to the cutting off of afflictions. This eye is without obscuration, cutting off the net of doubt. This eye does not give rise to the cutting off of obstacles. This eye has attained clarity, illuminating the Dharma. This eye is mindful and does not operate through consciousness. This eye is without greed, hatred, or delusion, able to cut off all fetters. This eye is supreme, directed towards the holy origin. This eye is unobstructed, its equal light shining on all beings. This eye is without defilement, cutting off evil dharmas. This eye is not stained, its nature is pure. This eye enters the Buddha's eye, never abandoning it. This eye is not bound, cutting off love and hatred. This eye acts in accordance with righteousness, arising from true practice, mindful of the pure path of Dharma.』 Why is this so? Because this great being abides in great

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悲深解法相，善分別義無有諍訟，隨見聞說背不善法，趣向道場心無障礙。見慳惜人能捨財施，見毀禁者修持凈戒，見瞋恚者修忍不諍，見懈怠者攝取勸勵，見散心者示諸禪支，無智慧者施與慧眼，行邪道者示以正道，修下行者為說甚深微妙佛法令入一切智，不退諸通具足菩提。舍利弗！是名菩薩天眼神通而不可盡。

「複次，舍利弗！菩薩摩訶薩天耳神通亦不可盡。云何菩薩天耳神通？若十方無量無邊諸佛世界所有諸聲，所謂天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人聲，及以聖聲，所謂聲聞、緣覺、菩薩、正遍知聲。一切凡是耳根所對，乃至地獄、餓鬼、畜生，蠅蟻、蚊䖟所有諸聲，一切悉聞。若諸眾生心所緣處，若善不善無記所作事業，出諸音聲，一切悉解。若口善業、口不善業、口無記業，如是諸業悉如實知。

「若有口業因於愛慾說瞋說癡，若有口業因於瞋恚說欲說癡，若有口業因於愚癡說欲說瞋，若因欲說欲、因瞋說瞋、因癡說癡，如是諸聲亦皆能知。或有口業心凈口粗，或有口業口凈心粗，或有口業口凈心凈，或有口業口粗心粗，如是一切無礙耳通能如實知。是菩薩天耳，亦知聖聲及非聖聲。若聞聖聲不生愛著，聞非聖聲心不生礙；于聖人聲得具大慈，非聖人聲

【現代漢語翻譯】 現代漢語譯本 以深厚的悲心理解諸法實相，善於分辨義理而無諍訟，隨順所見所聞宣說背離不善之法，趨向菩提道場內心毫無障礙。見到慳吝之人能捨財佈施，見到毀犯戒律之人能修持清凈戒律，見到嗔恚之人能修忍辱不與人爭，見到懈怠之人能攝取勸勉，見到散亂之心的人能開示禪定之支，對於沒有智慧的人能施予智慧之眼，對於行走邪道的人能指示正道，對於修持下劣行的人能為他們宣說甚深微妙的佛法，令他們進入一切智，不退失各種神通，具足菩提。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這名為菩薩的天眼神通，是不可窮盡的。 「再者，舍利弗！菩薩摩訶薩（偉大的菩薩）的天耳神通也是不可窮盡的。什麼是菩薩的天耳神通呢？如果十方無量無邊的諸佛世界所有的一切聲音，所謂天（天神）、龍（神獸）、鬼神、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等的聲音，以及聖者的聲音，所謂聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）、菩薩、正遍知（佛陀）的聲音。一切凡是耳根所對的聲音，乃至地獄、餓鬼、畜生，蒼蠅、螞蟻、蚊子等所有的一切聲音，都能全部聽聞。如果眾生心中所緣之處，無論是善、不善、無記所作的事業，所發出的聲音，都能全部理解。如果是口善業、口不善業、口無記業，這些業都能如實地知道。 「如果有口業是因為愛慾而說嗔說癡，如果有口業是因為嗔恚而說欲說癡，如果有口業是因為愚癡而說欲說嗔，如果因為欲而說欲，因為嗔而說嗔，因為癡而說癡，這些聲音也都能知道。或者有口業是心凈口粗，或者有口業是口凈心粗，或者有口業是口凈心凈，或者有口業是口粗心粗，像這樣的一切無礙耳通都能如實地知道。這是菩薩的天耳，也能知道聖者的聲音和非聖者的聲音。如果聽到聖者的聲音不生愛著，聽到非聖者的聲音心中不生障礙；對於聖人的聲音能生起大慈悲心，對於非聖人的聲音

【English Translation】 English version With profound compassion, they understand the true nature of all dharmas, skillfully discern meanings without contention, and, in accordance with what they see and hear, proclaim the abandonment of unwholesome practices, moving towards the Bodhi (enlightenment) field with no obstruction in their minds. Seeing the miserly, they can give generously; seeing those who break precepts, they uphold pure precepts; seeing the angry, they practice patience and do not contend; seeing the lazy, they gather and encourage; seeing the distracted, they demonstrate the branches of meditation; to those without wisdom, they bestow the eye of wisdom; to those who walk the wrong path, they show the right path; to those who practice inferior paths, they expound the profound and subtle Buddha Dharma, leading them into all-knowing wisdom, without regressing from various supernormal powers, and fully possessing Bodhi. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Bodhisattva's divine eye power, which is inexhaustible. 「Furthermore, Shariputra! The Bodhisattva Mahasattva's (great Bodhisattva) divine ear power is also inexhaustible. What is the Bodhisattva's divine ear power? If all the sounds in the immeasurable and boundless Buddha worlds of the ten directions, such as the sounds of devas (gods), nagas (serpent deities), ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, non-humans, and the sounds of the holy ones, such as the sounds of sravakas (hearers of the Dharma), pratyekabuddhas (solitary realizers), Bodhisattvas, and Samyaksambuddhas (fully enlightened Buddhas). All sounds that the ear can perceive, even those of hell beings, hungry ghosts, animals, flies, ants, mosquitoes, all these sounds can be heard. If the places where beings' minds dwell, whether they are good, unwholesome, or neutral actions, the sounds that arise from them, all can be understood. If they are good verbal actions, unwholesome verbal actions, or neutral verbal actions, all these actions can be known as they truly are. 「If there are verbal actions that arise from desire, speaking of anger and delusion; if there are verbal actions that arise from anger, speaking of desire and delusion; if there are verbal actions that arise from delusion, speaking of desire and anger; if one speaks of desire because of desire, speaks of anger because of anger, speaks of delusion because of delusion, all these sounds can also be known. Or there are verbal actions where the mind is pure but the speech is coarse, or there are verbal actions where the speech is pure but the mind is coarse, or there are verbal actions where both speech and mind are pure, or there are verbal actions where both speech and mind are coarse, all these unobstructed ear powers can know as they truly are. This is the Bodhisattva's divine ear, which can also know the sounds of the holy and the sounds of the non-holy. If they hear the sounds of the holy, they do not develop attachment; if they hear the sounds of the non-holy, their minds do not develop obstruction; towards the sounds of the holy, they develop great compassion, towards the sounds of the non-holy

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得具大悲。若聞過去未來諸聲，得盡本際如實正智。是菩薩天耳，得聞一切諸佛世尊所說妙法，聞已憶念正智總持不忘不失，隨眾生器而為說法，善知諸法堅不堅相。是菩薩若聽一佛說法，不聞余佛所說法者無有是處。一切諸佛所可演說悉能聽受，菩薩若聞善不善無記法聲，皆悉善知時與非時。所謂若有眾時非說法時，聞已默然而無所說。若有說時非有眾時，所謂正為一人能堪受者，是故雖說不為一切。事若真實或畏傷他故不為說，事若不實為利益他以清凈心方便得說。若所喜聲即能得聞，所不喜者便不復聞。

「若於大眾為諸眾生演說法時，隨其耳識所解所受，是菩薩天耳悉得聞知。若說法時或有眾生，應解悟者便得聞法，不解悟者則便不聞。是菩薩耳界法界其性清凈，知見我人眾生悉清凈故。是菩薩正分別耳界，如言語文字所說之相。若有五趣雜類眾生，隨其所解言語音聲而為說法，持是天耳迴向如來所得耳界，不求余乘故。舍利弗！是名菩薩天耳神通而不可盡。

「複次，舍利弗！菩薩知他心通亦不可盡。云何菩薩知他心通？若諸眾生上中下心菩薩悉知，知是眾生因施根心相，知是眾生因戒根心相，知是眾生因忍根心相，知是眾生因進根心相，知是眾生因定根心相，知是眾生因智根心相，知是眾生

【現代漢語翻譯】 現代漢語譯本 具備大慈悲心。如果聽到過去和未來的一切聲音，就能獲得徹底瞭解事物本源的真實智慧。這是菩薩的天耳，能夠聽到一切諸佛世尊所說的微妙佛法，聽聞后能夠憶念並以正智總持，不會遺忘或丟失，能根據眾生的根器而為他們說法，善於瞭解諸法堅固與不堅固的相狀。如果這位菩薩聽一位佛說法，卻聽不到其他佛所說的法，這種情況是不存在的。一切諸佛所宣說的法，他都能聽受。菩薩如果聽到善、不善、無記的法聲，都能善巧地知道何時應該說，何時不應該說。也就是說，如果有聽眾但不適合說法的時候，聽了之後就保持沉默而不說。如果有適合說法的時候，但沒有聽眾，比如只是爲了一個能夠接受的人說法，所以雖然說了，但不是爲了所有人。如果事情真實，但害怕傷害他人，就不說；如果事情不真實，爲了利益他人，就以清凈心方便地說。如果喜歡的聲音就能聽到，不喜歡的聲音就不再聽聞。 當在大眾中為眾生演說佛法時，菩薩的天耳能夠聽到並瞭解眾生耳識所理解和接受的內容。當說法時，如果有眾生應該理解領悟，就能聽到佛法；不應該理解領悟的，就聽不到。這位菩薩的耳界和法界其性清凈，因為知道見我、人、眾生都是清凈的。這位菩薩正確地分別耳界，就像言語文字所說的相狀。如果有五趣（地獄、餓鬼、畜生、人、天）各種不同的眾生，菩薩會根據他們所理解的語言和聲音為他們說法，並將這種天耳的能力迴向于如來（Tathagata）所獲得的耳界，不追求其他乘（yana）。舍利弗（Sariputra）！這叫做菩薩的天耳神通，是不可窮盡的。 再者，舍利弗！菩薩的知他心通也是不可窮盡的。菩薩如何知道他心通呢？菩薩能夠知道一切眾生上、中、下等各種不同的心念，知道這個眾生是因為佈施的根器而產生的心念，知道這個眾生是因為持戒的根器而產生的心念，知道這個眾生是因為忍辱的根器而產生的心念，知道這個眾生是因為精進的根器而產生的心念，知道這個眾生是因為禪定的根器而產生的心念，知道這個眾生是因為智慧的根器而產生的心念，知道這個眾生

【English Translation】 English version Possessing great compassion. If one hears all sounds of the past and future, one obtains true wisdom that thoroughly understands the origin of things. This is the Bodhisattva's divine ear, which can hear the wonderful Dharma spoken by all Buddhas, World Honored Ones. Having heard it, one can remember and uphold it with true wisdom, without forgetting or losing it. One can preach according to the capacity of sentient beings, and skillfully understand the nature of firmness and non-firmness of all dharmas. If this Bodhisattva hears one Buddha preach, but cannot hear the Dharma preached by other Buddhas, such a situation does not exist. One can hear and receive all the teachings expounded by all Buddhas. If a Bodhisattva hears the sounds of good, non-good, and neutral dharmas, one can skillfully know when it is appropriate to speak and when it is not. That is, if there is an audience but it is not the right time to preach, after hearing, one remains silent and does not speak. If it is the right time to preach, but there is no audience, for example, if one is preaching only for one person who is capable of receiving it, then although one speaks, it is not for everyone. If a matter is true, but one fears harming others, one does not speak; if a matter is not true, for the benefit of others, one speaks with a pure mind and skillful means. If one likes a sound, one can hear it; if one does not like a sound, one no longer hears it. When expounding the Dharma to sentient beings in a large assembly, the Bodhisattva's divine ear can hear and understand what the ear consciousness of sentient beings comprehends and accepts. When preaching, if there are sentient beings who should understand and awaken, they can hear the Dharma; those who should not understand and awaken, cannot hear it. The nature of this Bodhisattva's ear realm and dharma realm is pure, because one knows that the perception of self, others, and sentient beings are all pure. This Bodhisattva correctly distinguishes the ear realm, just like the appearance described by words and language. If there are various sentient beings of the five realms (hell, hungry ghosts, animals, humans, and gods), the Bodhisattva will preach to them according to the language and sounds they understand, and dedicate this divine ear ability to the ear realm obtained by the Tathagata (如來), without seeking other vehicles (yana). Sariputra (舍利弗)! This is called the Bodhisattva's divine ear power, which is inexhaustible. Furthermore, Sariputra! The Bodhisattva's knowledge of others' minds is also inexhaustible. How does a Bodhisattva know others' minds? The Bodhisattva can know all the different thoughts of sentient beings, whether they are superior, middling, or inferior. One knows that this sentient being's thoughts arise from the root of giving, one knows that this sentient being's thoughts arise from the root of precepts, one knows that this sentient being's thoughts arise from the root of patience, one knows that this sentient being's thoughts arise from the root of diligence, one knows that this sentient being's thoughts arise from the root of meditation, one knows that this sentient being's thoughts arise from the root of wisdom, one knows that this sentient being

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因慈悲喜捨根心相，知是眾生因聲聞緣覺大乘根心相，知是眾生因力增上善根具足，知是眾生因行增上善根，故得生此。知是眾生其行清凈心不清凈，知是眾生其行不凈而心清凈，知是眾生心行俱凈，知是眾生行之與心二俱不凈。知是眾生過去世心諸根行因，知是眾生隨緣悟法。是名菩薩知他心智。

「又復，知他未來世心，知是眾生未來世中有持戒因，現在世中有佈施因。知是眾生未來世中有忍辱因，現在世中有持戒因。知是眾生未來世中有精進因，現在世中有忍辱因。知是眾生未來世中有禪定因，現在世中有精進因。知是眾生未來世中有智慧因，現在世中行俗心因。知是眾生未來世中發大乘因，現在世中有下根因，未來眾生有如是等諸因諸緣，是諸因緣能如實知，是菩薩于未受化眾生終不疲厭，如其心根如實能知，隨其器量而為說法。若樂少聞則不多說，說必有益功不唐捐，是名菩薩知他心智。

「若現在世眾生所行，心心數法悉如實知，所謂欲心如實知欲心，離欲心如實知離欲心。恚心如實知恚心，離恚心如實知離恚心。癡心如實知癡心，離癡心如實知離癡心。散心如實知散心，攝心如實知攝心。懈怠心如實知懈怠心，精進心如實知精進心。下心如實知下心，上心如實知上心。亂心如實知亂心，定

【現代漢語翻譯】 現代漢語譯本 通過慈悲喜捨（四種無量心）的根本心相，菩薩能知曉眾生是因聲聞乘、緣覺乘或大乘的根基和心相；菩薩能知曉眾生是因力量增上的善根具足，還是因修行增上的善根而得生於此世。菩薩能知曉眾生是修行清凈而心不清凈，或修行不清凈而心清凈，或心行俱凈，或心行皆不清凈。菩薩能知曉眾生過去世的心、諸根和行為的因，以及眾生隨緣悟法的能力。這被稱為菩薩的知他心智。 此外，菩薩還能知曉眾生未來世的心。菩薩能知曉眾生未來世中有持戒的因，而現在世中有佈施的因；未來世中有忍辱的因，而現在世中有持戒的因；未來世中有精進的因，而現在世中有忍辱的因；未來世中有禪定的因，而現在世中有精進的因；未來世中有智慧的因，而現在世中行世俗心的因；未來世中發大乘心的因，而現在世中有下根的因。菩薩能如實知曉未來眾生有如此種種的因和緣，並能如實知曉這些因緣。因此，菩薩對於尚未被教化的眾生，永遠不會感到疲倦厭煩，能如實知曉他們的心根，並根據他們的器量而為他們說法。如果眾生喜歡少聞，菩薩就不會多說，所說必定有益，不會徒勞無功。這被稱為菩薩的知他心智。 如果菩薩能如實知曉現在世眾生所行的心和心所法，例如，如實知曉欲心，如實知曉離欲心；如實知曉嗔恚心，如實知曉離嗔恚心；如實知曉愚癡心，如實知曉離愚癡心；如實知曉散亂心，如實知曉攝持心；如實知曉懈怠心，如實知曉精進心；如實知曉下劣心，如實知曉高上心；如實知曉散亂心，如實知曉禪定心。

【English Translation】 English version Through the fundamental mental states of loving-kindness, compassion, joy, and equanimity (the four immeasurables), a Bodhisattva knows whether beings are rooted in the foundations and mental states of the Śrāvakayāna (the Vehicle of Hearers), Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), or Mahāyāna (the Great Vehicle). A Bodhisattva knows whether beings are born here due to the perfection of good roots that increase their strength, or due to good roots that increase their practice. A Bodhisattva knows whether beings' practice is pure but their minds are impure, or their practice is impure but their minds are pure, or both their minds and practice are pure, or both their minds and practice are impure. A Bodhisattva knows the causes of beings' minds, faculties, and actions in past lives, and their ability to awaken to the Dharma according to conditions. This is called the Bodhisattva's knowledge of others' minds. Furthermore, a Bodhisattva knows the future minds of beings. A Bodhisattva knows that a being may have the cause of keeping precepts in the future, while in the present life they have the cause of giving. A Bodhisattva knows that a being may have the cause of patience in the future, while in the present life they have the cause of keeping precepts. A Bodhisattva knows that a being may have the cause of diligence in the future, while in the present life they have the cause of patience. A Bodhisattva knows that a being may have the cause of meditation in the future, while in the present life they have the cause of diligence. A Bodhisattva knows that a being may have the cause of wisdom in the future, while in the present life they have the cause of worldly-mindedness. A Bodhisattva knows that a being may have the cause of developing the Mahāyāna mind in the future, while in the present life they have the cause of inferior roots. A Bodhisattva can truly know all these causes and conditions of future beings. Therefore, a Bodhisattva is never weary or tired of beings who have not yet been taught. They can truly know the roots of their minds and teach them according to their capacity. If beings prefer to hear little, the Bodhisattva will not say much, and what they do say will surely be beneficial and not in vain. This is called the Bodhisattva's knowledge of others' minds. If a Bodhisattva can truly know the minds and mental states that beings are practicing in the present life, for example, truly knowing the mind of desire, truly knowing the mind free from desire; truly knowing the mind of anger, truly knowing the mind free from anger; truly knowing the mind of ignorance, truly knowing the mind free from ignorance; truly knowing the scattered mind, truly knowing the concentrated mind; truly knowing the lazy mind, truly knowing the diligent mind; truly knowing the inferior mind, truly knowing the superior mind; truly knowing the disturbed mind, truly knowing the meditative mind.

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心如實知定心。無解脫心如實知無解脫心，有解脫心如實知有解脫心。無寂靜心如實知無寂靜心，有寂靜心如實知有寂靜心。有量心如實知有量心，無量心如實知無量心。一一眾生一一煩惱纏覆心者一切皆知，如是知已，如其出道而為說法。

「又是菩薩所住之處，先觀眾生知其根量，隨而為說出要之法。是諸眾生上中下根悉如實知，是菩薩心知他心時無有障礙。何以故？是菩薩心智猛利善分別故，念意進慧之所知故，善能解了菩提相故，斷諸習氣故，清凈無垢故，明瞭無諍故，無諸煩惱故，無有淵流故，照一切法故，善入一切眾生心故，能如是解。是菩薩心智猛利，于如是法正入知者，是名菩薩他心智通而不可盡。

「複次，舍利弗！菩薩宿命智通亦不可盡。云何菩薩宿命智通？是菩薩念宿命事，若自若他善受憶持，安住法界無有傾動，無傾動者能善解了善作業故，是念無惱安住禪定故，是念無畏善攝智慧故，是念不從他求現得善知故，是念正憶畢竟不失故，是念助功德善解大乘故，是念助智不從他具足故，是念善根諸波羅蜜具足能到一切佛法故。是宿命智，若念一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生，乃至百生、千生、百千生、無量百生、無量千生、無量百千生，

及天地成壞，無量成世、無量壞世、無量成壞世、無量成壞劫。知諸眾生於是中生，如是種姓、如是名字、如是色像、如是飲食、如是壽命受苦樂等。於是中死還是中生，于彼中死還彼中生。是菩薩念如是等無量生死，自念宿世及他眾生盡過去際，是菩薩念自善根迴向阿耨多羅三藐三菩提，念他善根愿令發阿耨多羅三藐三菩提心。是菩薩以正念心，于本生死行苦善觀無常苦無我。若觀無常苦無我者，于諸色慾、封祿、壽命、眷屬自在，悉無貪著，亦復不貪釋梵、護世、轉輪聖王及受生處五欲歡樂，為化眾生故現受生。是菩薩念于無常苦無我已，過去穢行發露懺悔，現世諸惡乃至失命終不為之；過去善根欲令增廣，迴向阿耨多羅三藐三菩提，現在善根與眾生共，迴向阿耨多羅三藐三菩提。是菩薩離諸惡愿不斷三寶種故，所有善根悉以迴向阿耨多羅三藐三菩提。舍利弗！是名菩薩念宿命智而不可盡。

「複次，舍利弗！菩薩摩訶薩如意神通亦不可盡。云何菩薩如意神通？若欲、進、心、慧所攝諸法，調伏柔和心得自在，善修集故，現在能得是如意通。是菩薩作種種神通變化，以是神通為化眾生，是菩薩一一示現種種神通教化眾生，所謂若色相、若力勢、若變化。是菩薩示種種色相，令眾生見見已心伏，所謂若佛色像

【現代漢語翻譯】 現代漢語譯本 以及天地的形成和毀滅，有無量個成世（宇宙形成的時期）、無量個壞世（宇宙毀滅的時期）、無量個成壞世（宇宙形成和毀滅交替的時期）、無量個成壞劫（宇宙形成和毀滅交替的漫長時期）。他知道所有眾生在這些時期中出生，他們的種姓、名字、相貌、飲食、壽命以及所受的苦樂等等。他們在此處死亡，又在此處出生；在彼處死亡，又在彼處出生。這位菩薩憶念著這些無量的生死輪迴，回憶自己過去世以及其他眾生過去的所有經歷。這位菩薩憶念自己的善根，並將它們迴向于阿耨多羅三藐三菩提（無上正等正覺），也憶念其他眾生的善根，愿他們發起阿耨多羅三藐三菩提心。這位菩薩以正念之心，在生死的根本上，觀察苦的本質，善觀無常、苦、無我。如果觀察到無常、苦、無我，那麼對於諸如權勢、俸祿、壽命、眷屬等自在，就不會有任何貪戀，也不會貪戀釋梵（帝釋天和梵天）、護世（守護世界的諸神）、轉輪聖王以及受生之處的五欲快樂，而是爲了教化眾生才示現受生。這位菩薩在憶念無常、苦、無我之後，將過去所做的污穢行為發露懺悔，對於現在所做的惡行，即使失去生命也不會去做；過去所做的善根，希望它們增長廣大，迴向于阿耨多羅三藐三菩提，現在所做的善根，與眾生共同分享，迴向于阿耨多羅三藐三菩提。這位菩薩遠離各種惡愿，爲了不中斷三寶（佛、法、僧）的傳承，將所有善根都回向于阿耨多羅三藐三菩提。舍利弗！這就是菩薩憶念宿命智而不可窮盡的境界。 「再者，舍利弗！菩薩摩訶薩（偉大的菩薩）的如意神通也是不可窮盡的。什麼是菩薩的如意神通呢？如果菩薩的欲（願望）、進（精進）、心（專注）、慧（智慧）所攝持的諸法，能夠調伏柔和內心，使心得到自在，並且善於修習，那麼現在就能獲得這種如意神通。這位菩薩能夠展現種種神通變化，用這些神通來教化眾生。這位菩薩一一示現種種神通來教化眾生，包括色相、力量、變化等等。這位菩薩示現種種色相，讓眾生看到後心生敬畏，例如佛的色像。

【English Translation】 English version And the formation and destruction of the heavens and earth, there are immeasurable periods of formation (the period of the universe's formation), immeasurable periods of destruction (the period of the universe's destruction), immeasurable periods of formation and destruction (the alternating periods of the universe's formation and destruction), and immeasurable kalpas (long periods) of formation and destruction. He knows that all sentient beings are born in these periods, their lineages, names, appearances, diets, lifespans, and the suffering and happiness they experience. They die here and are born here; they die there and are born there. This Bodhisattva remembers these immeasurable cycles of birth and death, recalling his own past lives and all the past experiences of other sentient beings. This Bodhisattva remembers his own roots of goodness and dedicates them to Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also remembers the roots of goodness of other sentient beings, wishing that they would generate the mind of Anuttara-samyak-sambodhi. This Bodhisattva, with a mind of right mindfulness, observes the nature of suffering at the root of birth and death, and well observes impermanence, suffering, and non-self. If one observes impermanence, suffering, and non-self, then one will not have any attachment to things such as power, emoluments, lifespan, and the freedom of family members, nor will one be greedy for the pleasures of the heavens of Shakra and Brahma, the protectors of the world, the wheel-turning sage kings, and the five desires of the places of rebirth, but rather manifests rebirth for the sake of teaching sentient beings. After remembering impermanence, suffering, and non-self, this Bodhisattva confesses and repents of the impure actions of the past, and will not commit any evil actions in the present, even if it means losing his life; he wishes that the roots of goodness of the past will grow and expand, and dedicates them to Anuttara-samyak-sambodhi, and shares the roots of goodness of the present with all sentient beings, dedicating them to Anuttara-samyak-sambodhi. This Bodhisattva is free from all evil wishes, and in order not to interrupt the lineage of the Three Jewels (Buddha, Dharma, Sangha), he dedicates all roots of goodness to Anuttara-samyak-sambodhi. Shariputra! This is called the Bodhisattva's recollection of the knowledge of past lives, which is inexhaustible. 「Furthermore, Shariputra! The magical powers of the Bodhisattva Mahasattva (great Bodhisattva) are also inexhaustible. What are the magical powers of a Bodhisattva? If the Bodhisattva's dharmas (teachings) that are encompassed by desire (wish), progress (diligence), mind (concentration), and wisdom (insight), can subdue and soften the mind, allowing the mind to be free, and if one is skilled in practice, then one can attain these magical powers in the present. This Bodhisattva can manifest various magical transformations, using these magical powers to teach sentient beings. This Bodhisattva manifests various magical powers one by one to teach sentient beings, including appearances, strength, and transformations. This Bodhisattva manifests various appearances, causing sentient beings to feel reverence upon seeing them, such as the appearance of the Buddha.

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，若緣覺色像，若聲聞色像，若釋梵護世轉輪聖王色像，及餘種種無量色像，乃至示現畜生色像，化眾生故作是示現，示現是已隨其所應而為說法。

「若有眾生自謂己身有大勢力，而起憍慢瞋恚貢高，菩薩欲為調伏如是諸眾生故示現大力，所謂示現那羅延力四分之一，或四分之二，或四分之三，或全示現。須彌山王高十六萬八千由旬、縱廣八萬四千由延，以三指舉擲置他方無量世界，譬如擲一阿摩勒果，于菩薩力而無損減。斷取三千大千世界，下盡水際，以手舉之，高至有頂住經一劫。菩薩成就示現如是大勢力時，能令如是瞋恚憍慢貢高眾生內善調伏，知調伏已然後隨應而為說法。

「是菩薩修如意通，能得智慧變化勢力，以變化力諸所欲作悉得成就。能變大海以為牛跡大海不小，又變牛跡以為大海牛跡不大。若劫欲盡火災起時，欲變為水能如意變；水災起時能變為火，風災起時能變為火，火災起時能變為風，風災起時能變為水，水災起時能變為風，如是變化皆悉成就。若上中下法隨意變化，唯除諸佛，更無有人能移動留礙破壞菩薩如意神通，所謂釋梵、天王、魔王波旬及其眷屬。是菩薩作種種變化，示諸眾生令歡喜已，然後隨意而為說法。是菩薩神通勇健自在，能過諸魔煩惱境界，入于佛界不惱眾生

【現代漢語翻譯】 現代漢語譯本：如果（菩薩）示現緣覺（Pratyekabuddha，獨自覺悟者）的形象，或者示現聲聞（Śrāvaka，聽聞佛法而修行者）的形象，或者示現釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、護世（Lokapāla，守護世界的諸天）轉輪聖王（Cakravartin，統治世界的理想君主）的形象，以及其他種種無量的形象，乃至示現畜生的形象，爲了教化眾生而作這樣的示現，示現之後就根據他們的情況為他們說法。 如果有些眾生自認為自己有很大的勢力，因而生起驕慢、嗔恚、貢高，菩薩爲了調伏這些眾生，就示現強大的力量，比如示現那羅延（Nārāyaṇa，毗濕奴神）力量的四分之一，或者四分之二，或者四分之三，或者全部示現。須彌山王（Sumeru，佛教宇宙觀中的中心山）高十六萬八千由旬（Yojana，古印度長度單位）、縱廣八萬四千由旬，菩薩用三根手指舉起它，然後投擲到其他無量世界，就像投擲一個阿摩勒果（Āmalaka，一種果實）一樣，對於菩薩的力量沒有任何損減。菩薩可以擷取三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的最大世界單位），一直深入到水底，然後用手舉起它，高舉到有頂天（Akaniṣṭha，色界最高天）並保持一個劫（Kalpa，極長的時間單位）。菩薩成就示現這樣強大的力量時，能夠使那些嗔恚、驕慢、貢高的眾生內心得到調伏，知道他們被調伏后，再根據他們的情況為他們說法。 這位菩薩修習如意通（Ṛddhi，神通），能夠獲得智慧變化的力量，憑藉變化的力量，所有想做的事情都能成功。他能把大海變成牛蹄印，大海不會變小；又能把牛蹄印變成大海，牛蹄印不會變大。如果劫（Kalpa）將要結束，發生火災時，他想變成水就能如意地變；發生水災時，他能變成火；發生風災時，他能變成火；發生火災時，他能變成風；發生風災時，他能變成水；發生水災時，他能變成風，這樣的變化都能成就。無論是上、中、下法，都能隨意變化，只有諸佛（Buddha，覺悟者）才能超越，沒有人能夠移動、阻礙、破壞菩薩的如意神通，即使是釋（Śakra）、梵（Brahmā）、天王（Deva-rāja，天神之王）、魔王波旬（Māra Pāpīyas，欲界魔王）及其眷屬也不能。這位菩薩作出種種變化，讓眾生歡喜之後，然後根據他們的意願為他們說法。這位菩薩神通勇猛、自在，能夠超越諸魔的煩惱境界，進入佛的境界，不惱害眾生。

【English Translation】 English version: If (the Bodhisattva) manifests the form of a Pratyekabuddha (one who attains enlightenment on their own), or the form of a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), or the form of Śakra (Indra, the king of gods), Brahmā (the creator god), Lokapāla (the guardians of the world), or a Cakravartin (a universal monarch), and other various limitless forms, even manifesting the form of an animal, he does so to teach sentient beings. After manifesting these forms, he teaches them according to their needs. If there are sentient beings who consider themselves to have great power, and thus become arrogant, angry, and conceited, the Bodhisattva, in order to subdue these beings, manifests great power. For example, he manifests one-fourth, two-fourths, three-fourths, or the full power of Nārāyaṇa (Vishnu). Mount Sumeru (the central mountain in Buddhist cosmology), which is 168,000 yojanas (an ancient Indian unit of distance) high and 84,000 yojanas wide, can be lifted by the Bodhisattva with three fingers and thrown into other limitless worlds, just like throwing an Āmalaka fruit, without any reduction in the Bodhisattva's power. The Bodhisattva can cut off the Trisāhasra-mahāsāhasra-lokadhātu (the greatest world system in Buddhist cosmology), going down to the bottom of the water, and lift it with his hand, holding it up to the Akaniṣṭha heaven (the highest heaven in the realm of form) for a kalpa (an extremely long period of time). When the Bodhisattva achieves the manifestation of such great power, he can subdue the arrogance, anger, and conceit of those beings. Knowing that they have been subdued, he then teaches them according to their needs. This Bodhisattva, by cultivating Ṛddhi (supernatural powers), can obtain the power of wisdom and transformation. With the power of transformation, he can accomplish whatever he wishes. He can transform the ocean into a cow's footprint without the ocean becoming smaller, and he can transform a cow's footprint into an ocean without the cow's footprint becoming larger. If a kalpa is about to end and a fire disaster arises, he can transform it into water as he wishes. If a water disaster arises, he can transform it into fire. If a wind disaster arises, he can transform it into fire. If a fire disaster arises, he can transform it into wind. If a wind disaster arises, he can transform it into water. If a water disaster arises, he can transform it into wind. He can accomplish all such transformations. Whether it is the upper, middle, or lower dharma, he can transform it at will. Only the Buddhas (the enlightened ones) can surpass him. No one can move, hinder, or destroy the Bodhisattva's Ṛddhi, not even Śakra, Brahmā, Deva-rāja (the king of gods), Māra Pāpīyas (the king of demons in the desire realm), or their retinues. This Bodhisattva makes various transformations, causing sentient beings to rejoice, and then teaches them according to their wishes. This Bodhisattva is courageous and free in his supernatural powers, able to transcend the realm of the afflictions of all demons, enter the realm of the Buddha, and not harm sentient beings.

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，所有善根皆悉成就，一切魔眾無能斷者。舍利弗！是名菩薩如意神通而不可盡。

「複次，舍利弗！菩薩四攝亦不可盡。云何為四？一者、佈施；二者、愛語；三者、利行；四者、同利。云何佈施？施有二種：財施、法施。云何愛語？于求財人及聽法者柔和與語。云何利行？于求財人及聽法者，隨其所求悉令滿足。云何同利？求財、法者，以大乘己利令彼安止。

「又，復施者，見諸乞求心生清凈。愛語者，于諸乞士心生歡喜。利行者，于諸乞士隨其所利而令具足。同利者，常以大乘勸誨眾生。

「複次施者，所謂舍心。愛語者，行無限齊。利行者，畢竟不悔。同利者，迴向大乘。

「複次，施者，起慈行舍。愛語者，不捨喜心。利行者，大悲莊嚴利於眾生。同利者，舍于高下，發心迴向一切種智。

「複次，施者，如法求財清凈行施。愛語者，將導愛者安止善法。利行者，說於己利以利益他。同利者，令諸眾生髮一切智心。

「複次，施者，舍于內外。愛語者，功德智慧心無吝惜。利行者，舍自利行而行利他。同利者，棄捨重位心初無悔。

「複次，法施者，如所聞法悉能演說。愛語者，不為利養而演說法。利行者，誨他諷誦心無疲厭。同利者，一切智心所得妙法，

【現代漢語翻譯】 現代漢語譯本：所有善根都完全成就，一切魔眾都不能阻斷他。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這叫做菩薩如意神通，是無窮無盡的。 「再者，舍利弗！菩薩的四攝法也是無窮無盡的。什麼是四攝法呢？一是佈施；二是愛語；三是利行；四是同事。什麼是佈施？佈施有兩種：財施和法施。什麼是愛語？對於求財的人和聽法的人，用柔和的語言與他們交談。什麼是利行？對於求財的人和聽法的人，隨他們所求都令他們滿足。什麼是同事？對於求財和求法的人，用大乘的利益使他們安住。 「又，佈施的人，見到乞求的人，心中生起清凈。愛語的人，對於乞求的人，心中生起歡喜。利行的人，對於乞求的人，隨他們所需要的利益而令他們滿足。同事的人，常常用大乘佛法勸導眾生。 「再者，佈施，就是捨棄的心。愛語，是無限的。利行，是最終不後悔的。同事，是迴向大乘的。 「再者，佈施，是生起慈悲心而行佈施。愛語，是不捨棄歡喜心。利行，是用大悲心莊嚴自己，利益眾生。同事，是捨棄高下之分，發心迴向一切種智（sarvajñāna，佛陀的智慧）。 「再者，佈施，是如法求財，清凈地行佈施。愛語，是引導愛慕者安住于善法。利行，是說自己的利益來利益他人。同事，是令一切眾生髮起一切智心。 「再者，佈施，是捨棄內外之物。愛語，是對於功德智慧，心中沒有吝惜。利行，是捨棄自利的行為而行利他。同事，是捨棄重要的地位，心中沒有後悔。 「再者，法施，是如所聽聞的佛法都能演說。愛語，不是爲了利益供養而演說佛法。利行，是教誨他人諷誦佛法，心中沒有疲倦厭煩。同事，是用一切智心所得到的微妙佛法，

【English Translation】 English version: All roots of good are completely accomplished, and all the hosts of demons are unable to obstruct him. Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! This is called the Bodhisattva's wish-fulfilling spiritual power, which is inexhaustible. 「Furthermore, Śāriputra! The Bodhisattva's four means of attraction are also inexhaustible. What are the four? First, giving; second, kind speech; third, beneficial action; fourth, cooperation. What is giving? There are two kinds of giving: material giving and Dharma giving. What is kind speech? To those who seek wealth and those who listen to the Dharma, speak to them with gentle words. What is beneficial action? To those who seek wealth and those who listen to the Dharma, fulfill all their requests. What is cooperation? To those who seek wealth and the Dharma, use the benefits of the Mahāyāna to settle them. 「Moreover, the giver, upon seeing those who beg, generates purity in their heart. The one who speaks kindly, towards those who beg, generates joy in their heart. The one who acts beneficially, towards those who beg, fulfills their needs according to their benefit. The one who cooperates, constantly uses the Mahāyāna Dharma to exhort sentient beings. 「Furthermore, giving is the mind of relinquishment. Kind speech is limitless. Beneficial action is ultimately without regret. Cooperation is dedicating towards the Mahāyāna. 「Furthermore, giving is to give with a compassionate heart. Kind speech is not abandoning the joyful mind. Beneficial action is to adorn oneself with great compassion, benefiting sentient beings. Cooperation is to abandon the distinction of high and low, and to generate the mind of dedicating towards all-knowing wisdom (sarvajñāna, the wisdom of the Buddha). 「Furthermore, giving is to seek wealth lawfully and to give purely. Kind speech is to guide those who are fond of it to settle in good Dharma. Beneficial action is to speak of one's own benefit to benefit others. Cooperation is to cause all sentient beings to generate the mind of all-knowing wisdom. 「Furthermore, giving is to relinquish internal and external things. Kind speech is to have no stinginess in the mind towards merit and wisdom. Beneficial action is to abandon self-benefiting actions and to act for the benefit of others. Cooperation is to abandon important positions, with no regret in the mind. 「Furthermore, Dharma giving is to be able to expound all the Dharma that one has heard. Kind speech is to not expound the Dharma for the sake of profit and offerings. Beneficial action is to teach others to recite the Dharma, without fatigue or weariness in the mind. Cooperation is to use the wonderful Dharma obtained by the mind of all-knowing wisdom,

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即以此法勸勵眾生。

「複次，法施者，若有眾生一一聽法，次第為說而無錯謬。愛語者，為人說法不辭遠近。利行者，有求法人供給衣服、飲食、臥具、病瘦、醫藥令無所乏，既施所安然後隨應而為演說。同利者，凡所講說常勸眾生，迴向阿耨多羅三藐三菩提。

「複次，法施者，于諸施中知其最勝，以此勝法為人演說。愛語者，常為利益眾生故說。利行者，隨義而說不隨文字。同利者，常為具足佛法故說。

「複次，施者，具足檀波羅蜜。愛語者，具足尸羅羼提波羅蜜。利行者，具足毗梨耶波羅蜜。同利者，具足禪那、般若波羅蜜。

「複次，施者，初發菩提。愛語者，修行菩提。利行者，不退菩提。同利者，一生補處。

「複次，施者，安住菩提種子根本。愛語者，滋長菩提芽莖枝葉。利行者，漸以開敷生菩提華。同利者，已能成就菩提果實。舍利弗！是名菩薩以四攝法攝取眾生而不可盡。◎

「◎複次，舍利弗！菩薩摩訶薩四無礙智亦不可盡。云何為四？一者、義無礙；二者、法無礙；三者、辭無礙；四者、樂說無礙。

「云何義無礙？于諸法中知第一義，是比智，是因智，是緣智，是和合智，是不墮邊智，是不住中智，是十二因緣智，是不異法性智，是如實智

【現代漢語翻譯】 現代漢語譯本 就用這種方法勸勉眾生。

『再者，法施（Dharma-dāna，以佛法教導他人）的人，如果眾生一一聽法，能按次第為他們講解而沒有錯謬。愛語（Priya-vacana，以慈愛柔和的言語對待他人）的人，爲了給他人說法不辭遠近。利行（Artha-carya，做對他人有益的行為）的人，如果有求法的人，就供給他們衣服、飲食、臥具、醫藥，使他們沒有缺乏，在他們安頓好之後，再根據他們的根器為他們演說佛法。同利（Samanartha，與他人共同利益）的人，凡是所講說的，常常勸導眾生，迴向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』

『再者，法施的人，在各種佈施中知道法施最為殊勝，就用這殊勝的佛法為他人演說。愛語的人，常常爲了利益眾生而說法。利行的人，隨順佛法的義理而說，不執著于文字。同利的人，常常爲了使眾生具足佛法而說法。』

『再者，佈施的人，具足檀波羅蜜（Dāna-pāramitā，佈施的圓滿）。愛語的人，具足尸羅羼提波羅蜜（Śīla-kṣānti-pāramitā，持戒忍辱的圓滿）。利行的人，具足毗梨耶波羅蜜（Vīrya-pāramitā，精進的圓滿）。同利的人，具足禪那、般若波羅蜜（Dhyāna-prajñā-pāramitā，禪定智慧的圓滿）。』

『再者，佈施的人，是初發菩提心（Bodhi-citta，覺悟之心）。愛語的人，是修行菩提。利行的人，是不退轉于菩提。同利的人，是一生補處（Ekajāti-pratibaddha，指下一生即可成佛的菩薩）。』

『再者，佈施的人，安住于菩提種子的根本。愛語的人，滋長菩提的芽莖枝葉。利行的人，逐漸使菩提開花。同利的人，已經能夠成就菩提的果實。舍利弗（Śāriputra，佛陀的十大弟子之一）！這就是菩薩用四攝法（Catvāri-saṃgraha-vastūni，四種攝取眾生的方法）攝取眾生而不可窮盡。』

『再者，舍利弗！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的四無礙智（Catasraḥ-pratisaṃvidaḥ，四種無礙的智慧）也是不可窮盡的。什麼是四無礙智？一者、義無礙（Artha-pratisaṃvid，通達義理的智慧）；二者、法無礙（Dharma-pratisaṃvid，通達佛法的智慧）；三者、辭無礙（Nirukti-pratisaṃvid，通達語言的智慧）；四者、樂說無礙（Pratibhāna-pratisaṃvid，辯才無礙的智慧）。』

『什麼是義無礙？在一切法中知道第一義諦（Paramārtha-satya，最高的真理），是比智（Anumāna-jñāna，通過推理得到的智慧），是因智（Hetu-jñāna，瞭解因果的智慧），是緣智（Pratyaya-jñāna，瞭解緣起的智慧），是和合智（Sāmagrī-jñāna，瞭解諸法和合的智慧），是不墮邊智（Ananta-jñāna，不落入兩邊對立的智慧），是不住中智（Amadhya-jñāna，不住于中道的智慧），是十二因緣智（Dvādaśāṅga-pratītyasamutpāda-jñāna，瞭解十二因緣的智慧），是不異法性智（Aviparita-dharmatā-jñāna，瞭解諸法實相的智慧），是如實智（Yathābhūta-jñāna，如實知見的智慧）。』

【English Translation】 English version They should encourage sentient beings with this method.

'Furthermore, those who practice Dharma-dāna (giving the Dharma), if sentient beings listen to the Dharma one by one, they explain it in order without error. Those who practice Priya-vacana (loving speech), speak the Dharma to others without regard to distance. Those who practice Artha-carya (beneficial conduct), if there are those seeking the Dharma, provide them with clothing, food, bedding, and medicine, ensuring they lack nothing. After they are settled, they then explain the Dharma according to their capacity. Those who practice Samanartha (common benefit), in all their teachings, constantly encourage sentient beings to dedicate their merits towards Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'

'Furthermore, those who practice Dharma-dāna, know that among all forms of giving, giving the Dharma is the most supreme, and they explain this supreme Dharma to others. Those who practice Priya-vacana, always speak for the benefit of sentient beings. Those who practice Artha-carya, speak according to the meaning, not clinging to the words. Those who practice Samanartha, always speak to enable sentient beings to fully realize the Buddha Dharma.'

'Furthermore, those who practice giving, fulfill Dāna-pāramitā (the perfection of giving). Those who practice loving speech, fulfill Śīla-kṣānti-pāramitā (the perfection of morality and patience). Those who practice beneficial conduct, fulfill Vīrya-pāramitā (the perfection of diligence). Those who practice common benefit, fulfill Dhyāna-prajñā-pāramitā (the perfection of meditation and wisdom).'

'Furthermore, those who practice giving, initially generate Bodhi-citta (the mind of enlightenment). Those who practice loving speech, cultivate Bodhi. Those who practice beneficial conduct, do not regress from Bodhi. Those who practice common benefit, are in their last life before Buddhahood (Ekajāti-pratibaddha).'

'Furthermore, those who practice giving, dwell in the root of the seed of Bodhi. Those who practice loving speech, nourish the sprouts, stems, branches, and leaves of Bodhi. Those who practice beneficial conduct, gradually cause the flower of Bodhi to bloom. Those who practice common benefit, have already achieved the fruit of Bodhi. Śāriputra! This is how Bodhisattvas use the four means of gathering (Catvāri-saṃgraha-vastūni) to gather sentient beings without end.'

'Furthermore, Śāriputra! The four unobstructed wisdoms (Catasraḥ-pratisaṃvidaḥ) of a Bodhisattva-mahāsattva are also inexhaustible. What are the four? First, Artha-pratisaṃvid (unobstructed wisdom of meaning); second, Dharma-pratisaṃvid (unobstructed wisdom of the Dharma); third, Nirukti-pratisaṃvid (unobstructed wisdom of language); fourth, Pratibhāna-pratisaṃvid (unobstructed wisdom of eloquence).'

'What is Artha-pratisaṃvid? In all dharmas, knowing the ultimate truth (Paramārtha-satya), is Anumāna-jñāna (wisdom of inference), is Hetu-jñāna (wisdom of cause), is Pratyaya-jñāna (wisdom of conditions), is Sāmagrī-jñāna (wisdom of combination), is Ananta-jñāna (wisdom of not falling into extremes), is Amadhya-jñāna (wisdom of not dwelling in the middle), is Dvādaśāṅga-pratītyasamutpāda-jñāna (wisdom of the twelve links of dependent origination), is Aviparita-dharmatā-jñāna (wisdom of the true nature of dharmas), is Yathābhūta-jñāna (wisdom of seeing things as they are).'

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，是真際智，是覺空空智，是無相相智，是無愿愿智，是無為為智，是觀一相智，是觀無我智，是觀無眾生智，是觀無命智，是觀無我第一義智，是觀過去無掛礙智，是觀未來無有邊智，是觀現在一切種智，是觀諸陰如怨賊智，是觀諸界如毒蛇智，是觀諸入如空聚智，是觀內法永寂滅智，是觀外法無行處智，是觀所緣如幻化智，是觀念正住智，是觀忍正法智，是觀自身智，是觀了諸諦智。是苦不和合智，是集不作智，是滅自性智，是道能到智，是分別諸法智，是觀眾生諸根心行隨所入智，是諸力無能伏智，是諸覺如實解智，是禪定受持智，是慧光明智，是幻化莊嚴智，是熱時焰迷惑智，是夢中所欲智，是響所緣智，是鏡中像無去來智，是種種相無相智，是扼離扼智，是取生離生智，是聲聞乘從他聞智，是緣覺乘觀十二緣智，是大乘具足一切善根智。舍利弗！是名菩薩義無礙智。

「又復，義無礙者，思一切法義。何以故？是一切法無我眾生無命無人，如無我眾生無命無人，即名為義。如命義者，色等諸法亦復如是，是名義無礙。又復，義無礙者，是無住說，是無盡說，是得一切法說。如是義無礙者，諸佛所許，是真實義無別無異，智慧分別無有障礙。是名菩薩義無礙智而不可盡。

「舍利弗！云何菩薩法

【現代漢語翻譯】 現代漢語譯本：是真如實際的智慧，是覺悟空性的智慧，是無相之相的智慧，是無愿之愿的智慧，是無為之行的智慧，是觀察一相的智慧，是觀察無我的智慧，是觀察無眾生的智慧，是觀察無命的智慧，是觀察無我第一義的智慧，是觀察過去無掛礙的智慧，是觀察未來無邊際的智慧，是觀察現在一切種類的智慧，是觀察諸陰（五蘊，即色、受、想、行、識）如怨賊的智慧，是觀察諸界（十八界，即六根、六塵、六識）如毒蛇的智慧，是觀察諸入（十二入，即六根、六塵）如空聚的智慧，是觀察內法（內在的法）永遠寂滅的智慧，是觀察外法（外在的法）無行處的智慧，是觀察所緣（所觀的對象）如幻化的智慧，是觀念正住的智慧，是觀察忍受正法的智慧，是觀察自身（五蘊和合之身）的智慧，是瞭解諸諦（四聖諦，即苦、集、滅、道）的智慧。是苦不和合的智慧，是集不造作的智慧，是滅自性的智慧，是道能到達的智慧，是分別諸法的智慧，是觀察眾生諸根、心行隨其所入的智慧，是諸力（五力，即信力、精進力、念力、定力、慧力）無能降伏的智慧，是諸覺（七覺支，即念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）如實解的智慧，是禪定受持的智慧，是慧光明（智慧的光明）的智慧，是幻化莊嚴的智慧，是熱時焰迷惑的智慧，是夢中所欲的智慧，是響所緣的智慧，是鏡中像無去來的智慧，是種種相無相的智慧，是扼離扼的智慧，是取生離生的智慧，是聲聞乘（小乘）從他聽聞的智慧，是緣覺乘（中乘）觀察十二因緣的智慧，是大乘具足一切善根的智慧。舍利弗（佛陀的十大弟子之一）！這名為菩薩義無礙智。 又，義無礙是指思量一切法的意義。為什麼呢？因為一切法無我、無眾生、無命、無人，如無我、無眾生、無命、無人，就稱為義。如命的意義，色等諸法也是如此，這名為義無礙。又，義無礙是指無住的說，是無盡的說，是得到一切法的說。這樣的義無礙，是諸佛所認可的，是真實義無差別無異，智慧分別沒有障礙。這名為菩薩義無礙智，是不可窮盡的。 舍利弗！什麼是菩薩的法？

【English Translation】 English version: It is the wisdom of true reality, the wisdom of realizing emptiness, the wisdom of no-form form, the wisdom of no-wish wish, the wisdom of non-action action, the wisdom of observing one form, the wisdom of observing no-self, the wisdom of observing no-sentient beings, the wisdom of observing no-life, the wisdom of observing the ultimate meaning of no-self, the wisdom of observing the past without hindrance, the wisdom of observing the future without limit, the wisdom of observing all kinds of present, the wisdom of observing the skandhas (five aggregates: form, feeling, perception, mental formations, consciousness) as enemies, the wisdom of observing the realms (eighteen realms: six sense organs, six sense objects, six consciousnesses) as poisonous snakes, the wisdom of observing the entrances (twelve entrances: six sense organs, six sense objects) as empty gatherings, the wisdom of observing the inner dharmas (internal phenomena) as eternally extinguished, the wisdom of observing the outer dharmas (external phenomena) as having no place to go, the wisdom of observing the object of contemplation as illusory, the wisdom of the concept of right abiding, the wisdom of observing the endurance of the right dharma, the wisdom of observing oneself (the body composed of the five aggregates), the wisdom of understanding the truths (four noble truths: suffering, origin of suffering, cessation of suffering, path to the cessation of suffering). It is the wisdom of suffering not being in harmony, the wisdom of the origin of suffering not being created, the wisdom of the cessation of suffering being self-nature, the wisdom of the path being able to reach, the wisdom of distinguishing all dharmas, the wisdom of observing sentient beings' roots, minds, and actions according to their entry, the wisdom of the powers (five powers: faith, diligence, mindfulness, concentration, wisdom) being invincible, the wisdom of the factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of dharma, diligence, joy, tranquility, concentration, equanimity) being truly understood, the wisdom of upholding meditation, the wisdom of the light of wisdom, the wisdom of illusory adornment, the wisdom of the delusion of heat haze, the wisdom of desires in dreams, the wisdom of the object of sound, the wisdom of the image in a mirror having no coming or going, the wisdom of various forms being formless, the wisdom of abandoning the abandoned, the wisdom of taking birth and abandoning birth, the wisdom of the Sravaka vehicle (Hinayana) from hearing from others, the wisdom of the Pratyekabuddha vehicle (Madhyamayana) observing the twelve links of dependent origination, the wisdom of the Mahayana vehicle possessing all good roots. Shariputra (one of the Buddha's ten great disciples)! This is called the Bodhisattva's unobstructed wisdom of meaning. Furthermore, the unobstructed wisdom of meaning refers to contemplating the meaning of all dharmas. Why? Because all dharmas are without self, without sentient beings, without life, without person, just as without self, without sentient beings, without life, without person, it is called meaning. Like the meaning of life, all dharmas such as form are also like this, this is called unobstructed wisdom of meaning. Moreover, the unobstructed wisdom of meaning is to speak without abiding, to speak without end, to speak having attained all dharmas. Such unobstructed wisdom of meaning is approved by all Buddhas, it is the true meaning without difference or distinction, the wisdom of discernment is without obstruction. This is called the Bodhisattva's unobstructed wisdom of meaning, which is inexhaustible. Shariputra! What is the Bodhisattva's dharma?

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無礙智？若觀諸法，所謂善法不善法，世法出世法，可作法不可作法，有漏法無漏法，有為法無為法，黑法白法，生死法涅槃法，是智法性平等，是智菩提平等，是智性平等，是名法無礙智。又復，法無礙者，觀于眾生，多欲心行，少欲心行，初發欲心行，欲相心行，現在所緣欲心行，現在因緣欲心行。有眾生內有欲行外無慾行，有外有欲行內無慾行，有內外慾行，有內外無慾行。有色慾行非聲香味觸，有聲欲行非色香味觸，有香欲行非色聲味觸，有味欲行非色聲香觸，有觸欲行非色聲香味。入如是觀眾生諸欲行門行，欲行者二萬一千行，恚行者二萬一千行，癡行者二萬一千行，等分行者二萬一千行。觀如是眾生八萬四千心之所行，如實而知，隨其所應而為說法。舍利弗！是名菩薩法無礙智，而不可盡。

「舍利弗！云何菩薩辭無礙智？于諸音聲悉觀了知，所謂天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，如是言語、文字、音聲皆悉能知。如是五道雜類眾生，隨其種類一一音聲語言文字而為說法，是名辭無礙智。如是語法文字思惟覺了無礙，是菩薩知一語、二語、三語，乃至多語、男語、女語、非男女語、過去語、未來語、現在語，知積一字至多字語，是名辭無礙智。是辭無礙智，說

【現代漢語翻譯】 現代漢語譯本： 什麼是無礙智？如果觀察諸法，即所謂的善法與不善法，世間法與出世間法，可作法與不可作法，有漏法與無漏法，有為法與無為法，黑法與白法，生死法與涅槃法，這種智慧能洞察諸法性平等，這種智慧能洞察菩提平等，這種智慧能洞察自性平等，這被稱為法無礙智。此外，法無礙是指，觀察眾生，有強烈的慾望心行，有微弱的慾望心行，有初發的慾望心行，有慾望相的心行，有現在所緣的慾望心行，有現在因緣的慾望心行。有些眾生內心有慾望行為而外表沒有，有些外表有慾望行為而內心沒有，有些內外都有慾望行為，有些內外都沒有慾望行為。有些行為不涉及聲香味觸，有些是聲的慾望行為而不涉及色香味觸，有些是香的慾望行為而不涉及色聲味觸，有些是味的慾望行為而不涉及色聲香觸，有些是觸的慾望行為而不涉及色聲香味。深入觀察眾生這些慾望行為的門徑，慾望行為有二萬一千種，嗔恚行為有二萬一千種，愚癡行為有二萬一千種，等分行為有二萬一千種。觀察眾生這八萬四千種心之所行，如實地瞭解，並根據他們的情況說法。舍利弗（Śāriputra）！這被稱為菩薩的法無礙智，是無窮無盡的。 「舍利弗（Śāriputra）！什麼是菩薩的辭無礙智？對於各種聲音都能完全瞭解，即所謂的天（deva）、龍（nāga）、鬼神（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、人和非人，這些語言、文字、聲音都能瞭解。對於五道（五趣）中各種不同的眾生，根據他們的種類，瞭解他們的每一種聲音、語言、文字，併爲他們說法，這被稱為辭無礙智。像這樣，對於語法、文字的思惟覺了沒有障礙，菩薩能瞭解一語、二語、三語，乃至多語、男語、女語、非男女語、過去語、未來語、現在語，瞭解從一個字到多個字的語言，這被稱為辭無礙智。這種辭無礙智，能說

【English Translation】 English version: What is unobstructed wisdom regarding the Dharma (Dharma-pratisaṃvid)? If one observes all dharmas, namely good dharmas and unwholesome dharmas, worldly dharmas and supramundane dharmas, dharmas that can be done and dharmas that cannot be done, defiled dharmas and undefiled dharmas, conditioned dharmas and unconditioned dharmas, dark dharmas and bright dharmas, dharmas of birth and death and dharmas of nirvana, this wisdom perceives the equality of the nature of all dharmas, this wisdom perceives the equality of bodhi, this wisdom perceives the equality of self-nature, this is called unobstructed wisdom regarding the Dharma. Furthermore, unobstructed wisdom regarding the Dharma means observing sentient beings, those with strong desires, those with weak desires, those with newly arisen desires, those with the appearance of desire, those with present objects of desire, those with present causes of desire. Some sentient beings have desires internally but not externally, some have desires externally but not internally, some have desires both internally and externally, some have no desires either internally or externally. Some actions do not involve sound, smell, taste, or touch; some are desires for sound but not for form, smell, taste, or touch; some are desires for smell but not for form, sound, taste, or touch; some are desires for taste but not for form, sound, smell, or touch; some are desires for touch but not for form, sound, smell, or taste. By deeply observing these paths of desire in sentient beings, there are 21,000 types of desire, 21,000 types of anger, 21,000 types of delusion, and 21,000 types of balanced actions. Observing these 84,000 types of mental activities of sentient beings, understanding them as they truly are, and teaching them according to their needs. Śāriputra! This is called the Bodhisattva's unobstructed wisdom regarding the Dharma, and it is inexhaustible. 「Śāriputra! What is the Bodhisattva's unobstructed wisdom regarding eloquence (Pratisaṃvid)? It is the complete understanding of all sounds, namely those of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans. One understands their languages, writings, and sounds. For the various kinds of sentient beings in the five realms, one understands their individual sounds, languages, and writings according to their species, and teaches them accordingly. This is called unobstructed wisdom regarding eloquence. In this way, there is no obstruction in the understanding of grammar and writing. The Bodhisattva understands one word, two words, three words, and even many words, male speech, female speech, non-male and non-female speech, past speech, future speech, and present speech. One understands language from one letter to many letters. This is called unobstructed wisdom regarding eloquence. This unobstructed wisdom regarding eloquence can speak

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時無謬無有滯礙，妙語通暢所言審諦正直無粗，所有文辭具足莊嚴，大眾聞者無不歡喜，如是種種微妙音聲，深遠廣普莊嚴俗諦第一義諦，以智慧箭善射邪見。是辭無礙諸佛所許，能令眾生皆得歡喜。舍利弗！是名菩薩辭無礙智而不可盡。

「舍利弗！云何菩薩樂說無礙智不可窮盡？所說無礙、所說不住、所說速疾、所說捷利。如所問答無掛礙答、無違逆答，是相應答，住忍力答，依二諦答，依施戒忍進定慧答，依一切法章句而答，依于念處、正勤、如意、根、力、覺、道甚深義答，依寂滅思惟答。所謂樂說無礙智者，若一切言語文字，口所分別正直而答，所謂一切禪定三摩䟦提真諦智答，辯暢三乘隨諸眾生一切心行如應而答。所言巧妙非如啞羊；強梁粗惡卒暴恌戲，如是之語悉無復有。所宣寂滅人所受用，威德之言無諸纏縛，相應無違微妙柔軟，無可譏訶聖人所贊。如佛世尊所教誨語，梵音清徹一切悉聞。是樂說無礙智諸佛所許，為他眾生說微妙法，聞是法者得出世樂滅盡諸苦，是名樂說無礙智也。舍利弗！是名菩薩摩訶薩四無礙智，而不可盡。

「複次，舍利弗！菩薩摩訶薩有四依法亦不可盡。何等為四？依義不依語，依智不依識，依了義經不依不了義經，依法不依人。云何依義不依語？語者若入世

{ "translations": [ "現代漢語譯本：\n\n時間沒有錯誤，沒有停滯障礙，言語巧妙流暢，所說的話真實可信，正直沒有粗俗，所有的文辭都具備莊嚴，大眾聽聞沒有不歡喜的。像這樣種種微妙的聲音，深遠廣博，莊嚴世俗諦和第一義諦，用智慧之箭善於射中邪見。這些言辭沒有障礙，是諸佛所認可的，能夠使眾生都得到歡喜。舍利弗（佛陀十大弟子之一，以智慧著稱）！這叫做菩薩的辭無礙智，是不可窮盡的。\n\n『舍利弗！什麼是菩薩的樂說無礙智不可窮盡呢？所說的話沒有障礙，所說的話不住留，所說的話迅速，所說的話敏捷。像所問的問題，回答沒有掛礙，回答沒有違逆，是相應的回答，是安住于忍耐力的回答，是依據二諦（世俗諦和第一義諦）的回答，是依據佈施、持戒、忍辱、精進、禪定、智慧的回答，是依據一切法章句的回答，是依據念處、正勤、如意足、根、力、覺支、道支這些甚深意義的回答，是依據寂滅思惟的回答。所謂樂說無礙智，就是說，對於一切言語文字，口中所分別的都是正直的回答，所謂一切禪定、三摩缽提（禪定的一種）真諦的智慧回答，辯才流暢，依據三乘（聲聞乘、緣覺乘、菩薩乘）隨順眾生一切心行而回答。所說的話巧妙，不像啞羊一樣；強橫粗暴，急躁輕浮，像這樣的言語都沒有。所宣說的寂滅是人們所受用的，威德的言語沒有纏縛，相應沒有違背，微妙柔軟，沒有可以譏諷的地方，是聖人所讚歎的。像佛世尊所教誨的語言，梵音清澈，一切都能聽聞。這樂說無礙智是諸佛所認可的，為其他眾生說微妙的法，聽聞這些法的人能夠得出世的快樂，滅盡一切痛苦，這叫做樂說無礙智。舍利弗！這叫做菩薩摩訶薩（大菩薩）的四無礙智，是不可窮盡的。\n\n『再者，舍利弗！菩薩摩訶薩有四種依止法也是不可窮盡的。哪四種呢？依義不依語，依智不依識，依了義經不依不了義經，依法不依人。什麼是依義不依語呢？語言如果進入世俗，", "English version:\n\nTime is without error, without hindrance or obstruction, the speech is skillful and fluent, what is said is true and trustworthy, upright without being coarse, all the words are complete with solemnity, and the masses who hear it are all delighted. Such are the various subtle sounds, profound and vast, solemnizing the mundane truth and the ultimate truth, using the arrow of wisdom to skillfully shoot down wrong views. These words are without obstruction, are approved by all Buddhas, and can cause all sentient beings to be delighted. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Bodhisattva's unobstructed wisdom of eloquence, which is inexhaustible.\n\n'Shariputra! What is the Bodhisattva's inexhaustible unobstructed wisdom of eloquent speech? What is said is without obstruction, what is said does not dwell, what is said is swift, what is said is quick. Like the questions asked, the answers are without hindrance, the answers are not contradictory, they are corresponding answers, they are answers that abide in the power of patience, they are answers based on the two truths (mundane truth and ultimate truth), they are answers based on giving, keeping precepts, patience, diligence, meditation, and wisdom, they are answers based on the chapters and verses of all dharmas, they are answers based on the profound meanings of the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, they are answers based on the contemplation of tranquility. The so-called unobstructed wisdom of eloquent speech means that for all languages and words, what is distinguished by the mouth is an upright answer, the so-called answers of all meditation, samadhi (a type of meditation), and the wisdom of the true meaning, the eloquence is fluent, and according to the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), it answers according to the minds and actions of all sentient beings. What is said is skillful, not like a dumb sheep; it is not forceful, coarse, rash, or frivolous, such words do not exist. What is proclaimed is tranquility that people can use, the words of power and virtue are without entanglement, they are corresponding without contradiction, subtle and gentle, there is nothing to criticize, and they are praised by the sages. Like the words taught by the Buddha, the Brahma sound is clear, and all can hear it. This unobstructed wisdom of eloquent speech is approved by all Buddhas, and for the sake of other sentient beings, it speaks the subtle Dharma, and those who hear this Dharma can attain the joy of transcending the world and extinguish all suffering, this is called unobstructed wisdom of eloquent speech. Shariputra! This is called the four unobstructed wisdoms of the Bodhisattva Mahasattva (Great Bodhisattva), which are inexhaustible.\n\n'Furthermore, Shariputra! The Bodhisattva Mahasattva also has four reliances that are inexhaustible. What are the four? Rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the definitive sutras, not on the non-definitive sutras; rely on the Dharma, not on the person. What does it mean to rely on the meaning and not on the words? If words enter the mundane,", ] }

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法中而有所說，義者解出世法無文字相。語者若說佈施調伏擁護，義者知施戒忍入于平等。語者稱說生死，義者知生死無性。語者說涅槃味，義者知涅槃無性。語者若說諸乘隨所安止，義者善知諸乘入一相智門。語者若說諸舍，義者三種清凈。語者說身口意受持凈戒功德威儀，義者了身口意皆無所作，而能護持一切凈戒。語者若說忍辱斷除恚怒貢高憍慢，義者了達諸法得無生忍。語者若說勤行一切善根，義者安住精進無有終始。語者若說諸禪解脫三昧三摩跋提，義者知滅盡定。語者悉能聞持一切文字智慧根本，義者知是慧義不可宣說。語者說三十七助道之法，義者正知修行諸助道法能證於果。語者說苦集道諦，義者證於滅諦。語者說無明根本乃至生緣老死，義者知無明滅乃至老死滅。語者說助定慧法，義者明解脫智。語者說貪恚癡，義者解不善根即是解脫。語者說障礙法，義者得無礙解脫。語者稱說三寶無量功德，義者三寶功德離欲法性同無為相。語者說從發心至坐道場，修集莊嚴菩提功德，義者以一念慧覺一切法。舍利弗！舉要言之，能說八萬四千法聚是名為語，知諸文字不可宣說是名為義。

「云何依智不依于識？識者四識住處。何等四？色識住處，受、想、行識住處；智者，解了四識性無所住。識者，若

【現代漢語翻譯】 現代漢語譯本：如果說法中有所言說，其義理在於理解出世之法沒有文字的表象。如果言語上說佈施、調伏、擁護，其義理在於明白佈施、持戒、忍辱都歸於平等。如果言語上稱說生死，其義理在於明白生死本無自性。如果言語上說涅槃的滋味，其義理在於明白涅槃本無自性。如果言語上說各種乘法，隨其所安住之處，其義理在於善知各種乘法都進入一相智慧之門。如果言語上說各種捨棄，其義理在於三種清凈。如果言語上說身口意受持凈戒的功德和威儀，其義理在於了知身口意皆無所作，卻能護持一切凈戒。如果言語上說忍辱，斷除嗔恚、貢高、驕慢，其義理在於通達諸法，獲得無生法忍。如果言語上說勤奮修行一切善根，其義理在於安住精進，沒有終始。如果言語上說各種禪定、解脫、三昧、三摩跋提，其義理在於了知滅盡定。如果言語上能夠聽聞並受持一切文字智慧的根本，其義理在於明白這種智慧的意義不可言說。如果言語上說三十七助道之法，其義理在於正確地知道修行各種助道之法能夠證得果位。如果言語上說苦、集、道諦，其義理在於證得滅諦。如果言語上說無明根本乃至生緣老死，其義理在於明白無明滅盡乃至老死滅盡。如果言語上說輔助定慧之法，其義理在於明白解脫的智慧。如果言語上說貪、嗔、癡，其義理在於明白不善的根源即是解脫。如果言語上說障礙之法，其義理在於獲得無礙的解脫。如果言語上稱說三寶無量的功德，其義理在於三寶的功德離欲法性，與無為之相相同。如果言語上說從發心到坐道場，修集莊嚴菩提的功德，其義理在於以一念的智慧覺悟一切法。舍利弗（Śāriputra）！總而言之，能夠說出八萬四千法門，這叫做『語』；明白一切文字都不可言說，這叫做『義』。 「什麼是依智不依于識？識是指四種識的住處。哪四種呢？色識的住處，受、想、行識的住處；智是指，理解這四種識的自性無所住。識是指，如果

【English Translation】 English version: If in the Dharma there is something spoken, the meaning is to understand that the Dharma beyond the world has no form of words. If in speech one speaks of giving, taming, and protecting, the meaning is to know that giving, discipline, and patience enter into equality. If in speech one mentions birth and death, the meaning is to know that birth and death have no inherent nature. If in speech one speaks of the taste of Nirvana, the meaning is to know that Nirvana has no inherent nature. If in speech one speaks of various vehicles, according to where they abide, the meaning is to know well that all vehicles enter the gate of the wisdom of one form. If in speech one speaks of various relinquishments, the meaning is in three kinds of purity. If in speech one speaks of the merits and dignified conduct of body, speech, and mind upholding pure precepts, the meaning is to understand that body, speech, and mind are all without action, yet can uphold all pure precepts. If in speech one speaks of patience, cutting off anger, arrogance, and pride, the meaning is to penetrate all dharmas and attain the patience of non-arising. If in speech one speaks of diligently practicing all roots of goodness, the meaning is to abide in diligence without beginning or end. If in speech one speaks of various meditations, liberations, samadhis, and samapattis, the meaning is to know the cessation of perception and feeling. If in speech one can hear and uphold the root of all wisdom in words, the meaning is to know that the meaning of this wisdom cannot be spoken. If in speech one speaks of the thirty-seven aids to enlightenment, the meaning is to correctly know that practicing these aids to enlightenment can realize the fruit. If in speech one speaks of the truths of suffering, origination, and the path, the meaning is to realize the truth of cessation. If in speech one speaks of the root of ignorance up to the conditions of birth, old age, and death, the meaning is to know that the extinction of ignorance leads to the extinction of old age and death. If in speech one speaks of the methods that aid concentration and wisdom, the meaning is to understand the wisdom of liberation. If in speech one speaks of greed, hatred, and delusion, the meaning is to understand that the roots of unwholesomeness are liberation. If in speech one speaks of obstacles, the meaning is to attain unobstructed liberation. If in speech one praises the immeasurable merits of the Three Jewels, the meaning is that the merits of the Three Jewels are the nature of detachment, the same as the unconditioned. If in speech one speaks of cultivating and adorning the merits of Bodhi from the arising of the aspiration to the place of enlightenment, the meaning is to awaken to all dharmas with one thought of wisdom. Śāriputra! In short, to be able to speak of the eighty-four thousand collections of Dharma is called 『speech』; to know that all words cannot be spoken is called 『meaning』. 「What is relying on wisdom and not relying on consciousness? Consciousness refers to the four abodes of consciousness. What are the four? The abode of form consciousness, the abode of feeling, perception, and volition consciousness; wisdom refers to understanding that the nature of these four consciousnesses has no abode. Consciousness refers to, if

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識地大水火風大；智者，識住四大法性無別。識者，眼識色住，耳鼻舌身意識法住；智者，內性寂滅外無所行，了知諸法無有憶想。識者，專取所緣思惟分別；智者，心無所緣不取相貌，于諸法中無所悕求。識者，行有為法；智者，知無為法識無所行，無為法性無有識知。識者，生住滅相；智者，無生住滅相。舍利弗！是名依智不依于識。

「云何依了義經不依不了義經？不了義經者分別修道，了義經者不分別果。不了義經者所作行業信有果報，了義經者盡諸煩惱。不了義經者訶諸煩惱，了義經者贊白凈法。不了義經者說生死苦惱，了義經者生死涅槃一相無二。不了義經者贊說種種莊嚴文字，了義經者說甚深經難持難了。不了義經者多為眾生說罪福相，令聞法者心生欣戚；了義經者凡所演說必令聽者心得調伏。不了義經者，若說我人、眾生、壽命、養育、士夫、作者受者，種種文辭，諸法無有施者受者，而為他說有施有受；了義經者，說空無相無愿無作無生，無有我人、眾生、壽命、養育、士夫、作者受者，常說無量諸解脫門。是名依了義經、不依不了義經。

「云何依法不依於人？人者攝取人見作者受者。法者，解無人見作者受者。人者，凡夫、善人、信行人、法行人、八人、須陀洹人、斯陀含人、阿

那含人、阿羅漢人、辟支佛人、菩薩人，一人出世多所利益多人受樂，憐愍世間生大悲心，於人天中多所餘潤，所謂佛、世尊。如是等名佛，依世諦為化眾生故作是說。若有攝取如是見者，是謂依人。如來為化攝人見者故，說依法不依於人。是法性者，不變不易、無作非作、無住不住，一切平等。等亦平等，不平等者亦復平等。無思無緣得正決定，於一切法無別無異。性相無礙猶如虛空，是名法性。若有依止是法性者，終不復離一相之法。入是門者，觀一切法同一法性，是故說言依一切法、不依於人。舍利弗！是名菩薩摩訶薩四依無盡。」◎

大方等大集經卷第二十九 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十

宋涼州沙門智嚴共寶云譯無盡意菩薩品第十二之四

「◎複次，舍利弗！菩薩摩訶薩修集助道功德、智慧亦不可盡。云何修集功德無盡？若佈施持戒心所修集發行慈悲，自所有罪發露懺悔，亦代眾生髮露懺悔，已行懺悔次當隨喜。一切眾生、學無學人，及辟支佛發心、菩薩已習行者，堅住不退一生補處，如是諸人於三世中所集功德，當以一心隨其歡喜。

「復於過去、未來、現在諸佛世尊所有善根生隨喜心，是隨喜菩薩悉當成就如是功

【現代漢語翻譯】 現代漢語譯本：那些含人（指凡夫）、阿羅漢（已證悟的聖者）、辟支佛（獨覺者）、菩薩（發願成佛的修行者），一人出世能利益眾多，使多人獲得安樂，憐憫世間眾生而生起大悲心，在人天之中留下許多恩澤，這樣的人被稱為佛、世尊。這些名稱都是佛，爲了教化眾生，依世俗諦而這樣說。如果有人執著于這樣的見解，就是依人而不依法。如來爲了教化那些執著於人見的人，所以說要依法不依人。這法性是不變不異、無造作非造作、無住非不住，一切平等。平等也是平等，不平等也是平等。無需思慮，無需因緣，就能得到正確的決定，對於一切法沒有差別，沒有不同。法性與現象之間沒有障礙，就像虛空一樣，這就是法性。如果有人依止這法性，就永遠不會離開一相之法。進入這個法門的人，會觀察到一切法都具有相同的法性，所以說要依一切法，不依於人。舍利弗！這就是菩薩摩訶薩的四依無盡。 現代漢語譯本：再者，舍利弗！菩薩摩訶薩修習助道的功德和智慧也是無盡的。如何修習功德無盡呢？如果佈施、持戒，以慈悲心所修集，發起慈悲心，自己所犯的罪要發露懺悔，也代替眾生髮露懺悔，懺悔之後應當隨喜。對於一切眾生、有學無學之人，以及辟支佛的發心、菩薩已經修習的行為，堅固不退轉，一生補處（指下一世將成佛的菩薩），像這樣的人在三世中所積累的功德，應當以一心隨喜他們的功德。 現代漢語譯本：又對於過去、未來、現在諸佛世尊所有的善根生起隨喜心，這樣的隨喜菩薩將成就這樣的功德。

【English Translation】 English version: Those beings, including ordinary people, Arhats (enlightened saints), Pratyekabuddhas (solitary realizers), and Bodhisattvas (practitioners aspiring to Buddhahood), when one of them appears in the world, they benefit many, bring happiness to many, have compassion for the world, and generate great compassion, leaving much benefit among humans and gods. Such a being is called a Buddha, a World Honored One. These are names for a Buddha, spoken according to conventional truth to teach sentient beings. If one clings to such a view, it is relying on a person and not on the Dharma. The Tathagata, to teach those who cling to the view of a person, says to rely on the Dharma and not on a person. This Dharma-nature is unchanging, unaltering, uncreated, non-created, non-abiding, non-non-abiding, all is equal. Equality is also equal, and inequality is also equal. Without thought, without conditions, one attains correct determination, and there is no difference or distinction in all dharmas. The nature and appearance are unobstructed, like space, and this is called Dharma-nature. If one relies on this Dharma-nature, one will never depart from the Dharma of one aspect. Those who enter this gate will observe that all dharmas have the same Dharma-nature, therefore it is said to rely on all dharmas and not on a person. Shariputra! This is called the four endless reliances of a Bodhisattva Mahasattva. English version: Furthermore, Shariputra! The Bodhisattva Mahasattva's cultivation of auxiliary path merits and wisdom is also inexhaustible. How does one cultivate inexhaustible merits? If one practices giving, observes precepts, cultivates with a compassionate mind, generates compassion, confesses one's own sins, and also confesses on behalf of sentient beings, after confessing, one should rejoice. For all sentient beings, those who are still learning and those who have completed their learning, as well as the aspiration of Pratyekabuddhas, the practices of Bodhisattvas, those who are firmly established and do not regress, and those who are in their last life before Buddhahood, one should rejoice with a single mind in the merits accumulated by such beings in the three times. English version: Furthermore, one should generate a mind of rejoicing in all the roots of goodness of the Buddhas, World Honored Ones, of the past, future, and present. Such a rejoicing Bodhisattva will accomplish such merits.

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德。隨喜已訖，次當勸請十方世界一切諸佛，始成道者請轉法輪，示涅槃者常住於世，及請一切菩薩聖人，常為眾生住世說法。如是善根如菩提相，悉以迴向無上菩提。是菩薩未發心者勸令發心，已發心者為說諸度；有貧窮者救攝以財，病施醫藥隨時瞻療；無勢力者勸行忍辱；有犯禁者令不覆藏；已覆藏者勸令發露；現在諸佛及涅槃者，悉皆發心供養恭敬，敬重師長如佛世尊。若求法時沒命不懈，於此法寶生無價想，于說法者生諸佛想。為聽法故過百由旬，心力勇銳無疲勞想。凡所講說不為利養。于父母所知恩報恩，供養給事心初無悔，所作功德常無厭足，護身口意令無諂曲。

「建立佛塔所得功德，等於梵天勸請之福。具足諸相，開門大施故；得隨形好，修諸善根故；莊嚴身者，無憍慢故；莊嚴口者，離口過故；莊嚴意者，不住法故；莊嚴佛土者，神通教化故；莊嚴法者，離諸欲故；莊嚴大眾者，不兩舌惡口破壞他故；于受法者如實說故；說法歡喜稱讚善哉，所作功業不唐捐故；離覆蓋者，故往聽法故；莊嚴菩提樹者，以妙園林奉施佛故；莊嚴道場者，成就一切諸善根故；出生清凈者，不為煩惱所染污故；得寶手者，能捨一切所重物故；得無盡者，無量寶藏以佈施故；見者歡喜，常和悅故；體得法性者，心慧

【現代漢語翻譯】 現代漢語譯本 德行圓滿，隨喜功德之後，接下來應當勸請十方世界一切新成佛道的諸佛，請他們轉動法輪（佛法教義的傳播），對於示現涅槃的佛陀，請他們常住於世，並且勸請一切菩薩聖人，爲了眾生常住於世說法。像這樣的善根，如同菩提的相貌，全部用來回向無上的菩提（覺悟）。對於尚未發菩提心的人，勸導他們發起菩提心；對於已經發菩提心的人，為他們宣說各種度脫的方法；對於貧窮的人，用財物救濟他們；對於生病的人，施予醫藥並隨時照顧；對於沒有勢力的人，勸導他們修行忍辱；對於犯戒的人，勸導他們不要隱瞞；對於已經隱瞞的人，勸導他們公開懺悔；對於現在住世的諸佛以及已經涅槃的佛陀，都應當發心供養和恭敬，尊敬師長如同佛陀世尊。如果爲了求法，即使付出生命也不懈怠，對於佛法珍寶產生無價的珍視，對於說法的人產生如同諸佛的敬意。爲了聽聞佛法，即使要走過百由旬（古代印度長度單位），也心力勇猛，沒有疲勞的感覺。凡是所講說的，都不是爲了追求利益供養。對於父母，知道他們的恩情並報答恩情，供養侍奉他們，心中沒有絲毫的後悔，所做的功德常常沒有厭足的時候，守護自己的身口意，使之沒有諂媚和虛偽。 建立佛塔所得到的功德，等同於梵天勸請佛陀的福報。具備各種美好的相貌，是因為廣開佈施之門；得到隨形好（佛的三十二相之一），是因為修習各種善根；莊嚴自身，是因為沒有驕慢之心；莊嚴口，是因為遠離口舌的過失；莊嚴意，是因為不住著於法；莊嚴佛土，是因為以神通教化眾生；莊嚴佛法，是因為遠離各種慾望；莊嚴大眾，是因為不挑撥離間，不說惡語破壞他人；對於接受佛法的人，如實地宣說佛法；說法時歡喜並稱贊『善哉』，所做的功業不會白費；遠離覆蓋，是因為前往聽聞佛法；莊嚴菩提樹，是因為用美好的園林供奉佛陀；莊嚴道場，是因為成就一切善根；出生清凈，是因為不被煩惱所污染；得到寶手，是因為能夠捨棄一切珍貴之物；得到無盡，是因為用無量的寶藏進行佈施；見到的人都歡喜，是因為常常和悅；體悟到法性，是因為心有智慧。

【English Translation】 English version Having completed the rejoicing in merit, next one should encourage and invite all the Buddhas in the ten directions who have just attained Buddhahood to turn the Dharma wheel (the propagation of Buddhist teachings). For those Buddhas who have manifested Nirvana, one should request them to remain in the world. Furthermore, one should invite all Bodhisattvas and sages to remain in the world to teach the Dharma for the sake of sentient beings. Such virtuous roots, like the appearance of Bodhi (enlightenment), should all be dedicated to the unsurpassed Bodhi. For those who have not yet generated the Bodhi mind, encourage them to do so; for those who have already generated the Bodhi mind, explain to them the various methods of liberation. For the poor, provide them with material aid; for the sick, offer medicine and care for them at all times. For those who lack power, encourage them to practice patience. For those who have broken precepts, advise them not to conceal it; for those who have already concealed it, encourage them to confess openly. For the Buddhas who are currently living in the world and those who have attained Nirvana, one should generate the mind of offering and respect, honoring teachers as if they were the Buddha. If seeking the Dharma, one should not be lazy even at the cost of one's life. One should cherish the Dharma treasure as priceless and regard the Dharma teachers with the same reverence as the Buddhas. To hear the Dharma, even if one has to travel hundreds of yojanas (an ancient Indian unit of distance), one should be vigorous in mind and not feel fatigue. Whatever is spoken should not be for the sake of seeking profit or offerings. For one's parents, one should know their kindness and repay it, serving them without any regret in one's heart. The merits one accumulates should never be considered sufficient. One should guard one's body, speech, and mind, ensuring they are free from flattery and deceit. The merit gained from building a stupa is equal to the merit of Brahma inviting the Buddha. Having various excellent features is due to widely opening the doors of giving. Obtaining the minor marks of excellence (one of the thirty-two marks of a Buddha) is due to cultivating various virtuous roots. Adorning oneself is due to having no arrogance. Adorning one's mouth is due to being free from the faults of speech. Adorning one's mind is due to not being attached to the Dharma. Adorning the Buddha land is due to teaching sentient beings through supernatural powers. Adorning the Dharma is due to being free from various desires. Adorning the assembly is due to not sowing discord or using harsh words to harm others. For those who receive the Dharma, one should teach the Dharma truthfully. When teaching the Dharma, one should be joyful and praise 'Excellent!' The work one does will not be in vain. Being free from concealment is due to going to listen to the Dharma. Adorning the Bodhi tree is due to offering beautiful gardens to the Buddha. Adorning the Bodhi field is due to accomplishing all virtuous roots. Being born pure is due to not being defiled by afflictions. Obtaining precious hands is due to being able to give up all precious things. Obtaining the inexhaustible is due to giving with immeasurable treasures. Those who see it are joyful because one is always harmonious. Realizing the nature of Dharma is due to having wisdom in the mind.

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光明等照眾生故；莊嚴光明者，不輕未學善誘導故；生生清凈者，持戒功德悉成就故；處胎清凈者，不見他罪故；生人天者，凈行十善故；慧明獨步者，所可教化不生分別故；於法自在者，所愛重法無吝惜故；世中獨勝者，畢竟清凈故；微妙解脫者，不求少分行故；行一切功德者，不捨一切智心故；七財滿具者，信為根本故；攝取正法者，不惜身命故；不誑世間者，具本誓願故；具足一切佛法者，諸善根本本已行故。

「舍利弗！是名略說菩薩功德，若廣說者，若經一劫、若過一劫不可得盡。

「云何菩薩智慧無盡？若一一因聞說智慧，若一一緣得於智慧。云何為因？內增上欲。云何為緣？外勤求法。如是因緣依佛智慧，非依聲聞緣覺智慧，親近智者心無憍慢，常于其人起世尊想。是諸智者知受法人心已柔和，為說智慧教令依止，隨其正器說無染法。聽法之人於是法中，勤修聚集，助法精進是為智慧。

「云何菩薩助法精進？若無悕求簡絕事務省少語言，于諸所欲心常知足。初夜后夜減損睡眠，凡所聞義能善思惟籌量分別，數求善法心無愛濁，除諸陰蓋無有障蔽。所犯過失尋能除滅。正行堅固趣向傾仰，尊敬法行具精進行，求法不懈如救頭然，無有我行不遲緩行，不捨本行心增上行，呵眾鬧行愛樂

【現代漢語翻譯】 現代漢語譯本：光明照耀眾生，是因為菩薩的慈悲；莊嚴光明，是因為菩薩不輕視未學習的人，善於引導；生生清凈，是因為菩薩持戒的功德圓滿成就；處胎清凈，是因為菩薩不看別人的過錯；生於人天，是因為菩薩奉行清凈的十善業；智慧明亮獨步，是因為菩薩教化眾生時不起分別心；於法自在，是因為菩薩對於所珍愛的佛法沒有吝惜；世間獨勝，是因為菩薩畢竟清凈；微妙解脫，是因為菩薩不追求少分的修行；行一切功德，是因為菩薩不捨棄求一切智慧的心；七財圓滿具足，是因為菩薩以信為根本；攝取正法，是因為菩薩不惜身命；不欺誑世間，是因為菩薩具足本來的誓願；具足一切佛法，是因為菩薩諸善的根本早已修行。 舍利弗（佛陀弟子，以智慧著稱）！這只是簡略地說明菩薩的功德，如果廣說，即使經過一劫（佛教時間單位，指極長的時間）或者超過一劫也說不完。 菩薩的智慧如何才能無盡呢？如果因為每一個因緣而聽聞智慧，如果因為每一個因緣而獲得智慧。什麼是因呢？是內在增長的意願。什麼是緣呢？是外在勤奮地尋求佛法。這樣的因緣是依靠佛的智慧，而不是依靠聲聞（聽聞佛法而修行的人）和緣覺（不依佛法，自己覺悟的人）的智慧。親近有智慧的人，心中沒有驕慢，常常把他們看作世尊一樣。這些有智慧的人知道接受佛法的人心已經柔和，就為他們宣說智慧，教導他們依止，根據他們不同的根器宣說沒有染污的佛法。聽法的人在這些佛法中，勤奮地修行和積累，幫助佛法精進，這就是智慧。 菩薩如何幫助佛法精進呢？如果沒有希求，減少事務，減少言語，對於各種慾望常常知足。初夜和后夜減少睡眠，凡是聽聞的道理都能善於思考、衡量和分別，多次尋求善法，心中沒有貪愛和污濁，去除各種陰蓋（五陰的覆蓋，指色、受、想、行、識），沒有障礙和遮蔽。所犯的過失能夠立即消除。正行堅定，趨向和傾慕，尊敬佛法和修行，具足精進行，求法不懈怠如同救頭一樣，沒有我慢的行為，不遲緩修行，不捨棄本來的修行，心中增長修行，呵斥喧鬧的行為，喜愛寂靜。

【English Translation】 English version: The light illuminates all beings because of the Bodhisattva's compassion; the majestic light is because the Bodhisattva does not look down on those who have not yet learned and is good at guiding them; being pure in every life is because the Bodhisattva's merits of upholding precepts are fully accomplished; being pure in the womb is because the Bodhisattva does not see the faults of others; being born in the realms of humans and gods is because the Bodhisattva practices the pure ten wholesome deeds; having wisdom that is bright and unparalleled is because the Bodhisattva does not give rise to discrimination when teaching sentient beings; being free in the Dharma is because the Bodhisattva is not stingy with the Dharma they cherish; being uniquely superior in the world is because the Bodhisattva is ultimately pure; having subtle liberation is because the Bodhisattva does not seek partial practice; practicing all merits is because the Bodhisattva does not abandon the mind of seeking all wisdom; having the seven treasures fully complete is because the Bodhisattva takes faith as the foundation; embracing the true Dharma is because the Bodhisattva does not cherish their life; not deceiving the world is because the Bodhisattva is complete with their original vows; being complete with all the Buddha's teachings is because the Bodhisattva's roots of all good have already been practiced. Shariputra (a disciple of the Buddha, known for his wisdom)! This is just a brief explanation of the Bodhisattva's merits. If explained in detail, it would not be possible to finish even after one kalpa (a Buddhist unit of time, referring to an extremely long period) or more than one kalpa. How can a Bodhisattva's wisdom be inexhaustible? If one hears wisdom because of each cause and condition, if one obtains wisdom because of each cause and condition. What is the cause? It is the inner increasing desire. What is the condition? It is the external diligent seeking of the Dharma. Such causes and conditions rely on the wisdom of the Buddha, not on the wisdom of the Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own without relying on the Dharma). When one is close to the wise, one's heart has no arrogance, and one always regards them as the World Honored One. These wise ones know that the hearts of those who receive the Dharma are already gentle, so they explain wisdom to them, teach them to rely on it, and explain the undefiled Dharma according to their different capacities. Those who listen to the Dharma diligently practice and accumulate in these teachings, helping the Dharma to progress diligently, and this is wisdom. How does a Bodhisattva help the Dharma to progress diligently? If there is no desire, reduce affairs, reduce speech, and always be content with various desires. Reduce sleep in the early and late nights, and be able to think, measure, and distinguish well all the principles that are heard. Seek good Dharma many times, and have no greed or defilement in the heart. Remove all the coverings of the skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness), and have no obstacles or obscurations. The faults that have been committed can be eliminated immediately. The right practice is firm, inclined and admired, respecting the Dharma and practice, complete with diligent practice, seeking the Dharma without laziness like saving one's head, having no arrogant behavior, not delaying practice, not abandoning the original practice, increasing practice in the heart, scolding noisy behavior, and loving tranquility.

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獨行，向阿蘭若處思惟行，聖種知足行，不動頭陀行，欣樂法行。不思惟世間言語行，求出世間法行，不失正念行，發諸法義行，真正道行，知緣總持行，慚愧莊嚴行，智慧堅牢行，除無明網纏結繫縛凈慧眼行，善覺了行，廣覺了行，不滅覺行，分析覺行，現在知行，不從他功德行，不自恃功德行，讚歎他人諸功德行，善修作業行，因果不動行，知清凈業行。舍利弗！是名助法精進。

「複次，舍利弗！菩薩摩訶薩有四種施，具足智慧。何等為四？一者、以紙筆墨施與法師令書寫經；二者、種種校飾莊嚴妙座以施法師；三者、以諸所須供養之具奉上法師；四者、無諂曲心讚歎法師。舍利弗！是名菩薩四種佈施具足智慧。

「菩薩復有四持禁戒具足智慧。何等為四？一者、持戒常演說法；二者、持戒常勤求法；三者、持戒正分別法；四者、持戒迴向菩提。是名菩薩四種持戒具足智慧。

「菩薩復有四種忍辱具足智慧。何等為四？一者、于求法時忍他惡罵；二者、于求法時不避飢渴寒熱風雨；三者、于求法時隨順和上阿阇梨行；四者、于求法時能忍空無相無愿。舍利弗！是名菩薩四種忍辱具足智慧。

「菩薩復有四種精進具足智慧。何等為四？一者、勤于多聞；二者、勤于總持；三者、勤於樂說

【現代漢語翻譯】 現代漢語譯本：獨自修行，前往寂靜的阿蘭若（aranya，指遠離人煙的修行場所）處進行思維修行，奉行聖種知足（santutthi，指對物質生活滿足）的修行，不為外物所動的頭陀（dhuta，指苦行）修行，歡喜于佛法的修行。不思慮世俗的言語，追求出世間的佛法，不失去正念的修行，啓發諸法義理的修行，行於真正的道，了知因緣總持（dharani，指記憶和保持佛法）的修行，以慚愧為莊嚴的修行，智慧堅固的修行，去除無明（avijja，指對真理的無知）的網纏結繫縛，以清凈的智慧眼修行，善於覺悟的修行，廣博覺悟的修行，不滅覺悟的修行，分析覺悟的修行，當下覺知的修行，不依賴他人的功德，不自恃自己的功德，讚歎他人的一切功德，善於修習作業，因果不動的修行，了知清凈的業。舍利弗（Sariputta，佛陀的十大弟子之一）！這稱為助法精進。 再者，舍利弗！菩薩摩訶薩（bodhisattva mahasattva，指偉大的菩薩）有四種佈施，具足智慧。是哪四種呢？第一，以紙筆墨施與法師，令其書寫經典；第二，以各種校飾莊嚴的妙座施與法師；第三，以各種所需的供養之物奉上法師；第四，以無諂曲的心讚歎法師。舍利弗！這稱為菩薩四種佈施具足智慧。 菩薩又有四種持戒，具足智慧。是哪四種呢？第一，持戒並經常演說佛法；第二，持戒並經常勤求佛法；第三，持戒並正確分別佛法；第四，持戒並將功德迴向菩提（bodhi，指覺悟）。這稱為菩薩四種持戒具足智慧。 菩薩又有四種忍辱，具足智慧。是哪四種呢？第一，在求法時忍受他人的惡罵；第二，在求法時不躲避飢渴寒熱風雨；第三，在求法時隨順和尚（upadhyaya，指戒師）阿阇梨（acariya，指導師）的教導；第四，在求法時能忍受空、無相、無愿（sunyata, animitta, apranihita，指佛教的三種解脫門）。舍利弗！這稱為菩薩四種忍辱具足智慧。 菩薩又有四種精進，具足智慧。是哪四種呢？第一，勤于多聞；第二，勤于總持；第三，勤於樂說

【English Translation】 English version: Practicing alone, going to secluded aranya (a secluded place for practice) to contemplate, practicing the holy contentment (santutthi), practicing the unmoving dhuta (ascetic practices), rejoicing in the Dharma practice. Not contemplating worldly speech, seeking the Dharma of the world beyond, practicing without losing right mindfulness, initiating the meaning of all Dharmas, practicing the true path, knowing the practice of dharani (memorization and retention of Dharma) of conditions, practicing with shame as adornment, practicing with firm wisdom, removing the net of ignorance (avijja) that binds and entangles, practicing with pure wisdom eyes, practicing with good awakening, practicing with vast awakening, practicing with non-extinguishing awakening, practicing with analytical awakening, practicing with present knowing, not relying on the merits of others, not being self-reliant on one's own merits, praising all the merits of others, practicing good actions, practicing with unmoving cause and effect, knowing pure actions. Sariputta (one of the ten great disciples of the Buddha)! This is called the diligence that aids the Dharma. Furthermore, Sariputta! A Bodhisattva Mahasattva (a great Bodhisattva) has four kinds of giving, complete with wisdom. What are the four? First, giving paper, pen, and ink to a Dharma teacher to write scriptures; second, giving various decorated and adorned wonderful seats to a Dharma teacher; third, offering all the necessary requisites to a Dharma teacher; fourth, praising a Dharma teacher with a sincere heart. Sariputta! This is called the four kinds of giving of a Bodhisattva, complete with wisdom. A Bodhisattva also has four kinds of keeping precepts, complete with wisdom. What are the four? First, keeping precepts and constantly expounding the Dharma; second, keeping precepts and constantly diligently seeking the Dharma; third, keeping precepts and correctly distinguishing the Dharma; fourth, keeping precepts and dedicating merit to Bodhi (enlightenment). This is called the four kinds of keeping precepts of a Bodhisattva, complete with wisdom. A Bodhisattva also has four kinds of patience, complete with wisdom. What are the four? First, enduring the evil scolding of others when seeking the Dharma; second, not avoiding hunger, thirst, cold, heat, wind, and rain when seeking the Dharma; third, following the instructions of the upadhyaya (preceptor) and acariya (teacher) when seeking the Dharma; fourth, being able to endure emptiness, signlessness, and wishlessness (sunyata, animitta, apranihita, the three doors of liberation in Buddhism) when seeking the Dharma. Sariputta! This is called the four kinds of patience of a Bodhisattva, complete with wisdom. A Bodhisattva also has four kinds of diligence, complete with wisdom. What are the four? First, diligence in learning; second, diligence in dharani; third, diligence in joyful speaking

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；四者、勤于正行。舍利弗！是名菩薩四種精進具足智慧。

「菩薩復有四種禪定具足智慧。何等為四？一者、常樂獨處；二者、常樂一心；三者、求禪及通；四者、求無礙解智。舍利弗！是名菩薩四種禪定具足智慧。

「菩薩復有四種智慧具足智慧。何等為四？一者、不住斷見；二者、不入常見；三者、了十二緣；四者、忍無我行。舍利弗！是名菩薩修行四慧具足智慧。

「菩薩復有四擁護法具足智慧。何等為四？一者、擁護法師如己君主；二者、護諸善根；三者、將護世間；四者、護利益他。舍利弗！是名菩薩四擁護法具足智慧。

「菩薩復有四滿足法具足智慧。何等為四？一者、說法滿足；二者、智慧滿足；三者、利益滿足；四者、諸法滿足。舍利弗！是名菩薩四滿足法具足智慧。

「菩薩復有四力具足智慧。何等為四？一者、精進力求于多聞得解脫故；二者、念力菩提之心不忘失故；三、者定力等無分別故；四者、慧力修多聞故。是名四力具足智慧。

「復有四方便具足智慧。何等為四？一者、隨世所行；二者、隨眾生行；三者、隨諸法行；四者、隨智慧行。是名四方便具足智慧。

「菩薩復有四道具足智慧。何等為四？一者、諸波羅蜜道；二者、助菩提道；三

【現代漢語翻譯】 現代漢語譯本 四者，勤勉于正確的修行。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這被稱為菩薩四種精進具足智慧。

『菩薩又有四種禪定具足智慧。是哪四種呢？一者，常樂於獨處；二者，常樂於一心專注；三者，追求禪定和神通；四者，追求無礙的解脫智慧。舍利弗！這被稱為菩薩四種禪定具足智慧。

『菩薩又有四種智慧具足智慧。是哪四種呢？一者，不住于斷見（認為人死後一切皆無的觀點）；二者，不陷入常見（認為人死後靈魂永存的觀點）；三者，了知十二因緣（佛教關於生命輪迴的理論）；四者，安忍于無我（佛教認為沒有永恒不變的自我）的修行。舍利弗！這被稱為菩薩修行四種智慧具足智慧。

『菩薩又有四種擁護法具足智慧。是哪四種呢？一者，擁護法師如同自己的君主；二者，守護各種善根；三者，愛護世間；四者，守護利益他人。舍利弗！這被稱為菩薩四種擁護法具足智慧。

『菩薩又有四種滿足法具足智慧。是哪四種呢？一者，說法滿足；二者，智慧滿足；三者，利益滿足；四者，諸法滿足。舍利弗！這被稱為菩薩四種滿足法具足智慧。

『菩薩又有四力具足智慧。是哪四種呢？一者，精進力，爲了求得廣博的知識而獲得解脫；二者，念力，菩提之心不忘失；三者，定力，平等而無分別；四者，慧力，修習廣博的知識。這被稱為四力具足智慧。

『又有四種方便具足智慧。是哪四種呢？一者，隨順世俗的行事；二者，隨順眾生的行事；三者，隨順諸法的行事；四者，隨順智慧的行事。這被稱為四種方便具足智慧。

『菩薩又有四種道具足智慧。是哪四種呢？一者，諸波羅蜜（pāramitā，到達彼岸的方法）道；二者，輔助菩提（bodhi，覺悟）道；三

【English Translation】 English version Fourth, diligently engaging in right practice. Śāriputra! This is called the four kinds of diligence of a Bodhisattva, complete with wisdom.

'Furthermore, a Bodhisattva has four kinds of meditative concentration complete with wisdom. What are the four? First, always delighting in solitude; second, always delighting in one-pointedness of mind; third, seeking meditative concentration and supernormal powers; fourth, seeking unobstructed wisdom of liberation. Śāriputra! These are called the four kinds of meditative concentration of a Bodhisattva, complete with wisdom.'

'Furthermore, a Bodhisattva has four kinds of wisdom complete with wisdom. What are the four? First, not dwelling in annihilationism (the view that after death, everything ceases to exist); second, not entering into eternalism (the view that after death, the soul continues to exist); third, understanding the twelve links of dependent origination (the Buddhist theory of the cycle of life); fourth, enduring the practice of no-self (the Buddhist concept that there is no permanent, unchanging self). Śāriputra! These are called the four kinds of wisdom in the practice of a Bodhisattva, complete with wisdom.'

'Furthermore, a Bodhisattva has four kinds of protective dharmas complete with wisdom. What are the four? First, protecting the Dharma teacher as one's own ruler; second, protecting all good roots; third, cherishing the world; fourth, protecting the benefit of others. Śāriputra! These are called the four kinds of protective dharmas of a Bodhisattva, complete with wisdom.'

'Furthermore, a Bodhisattva has four kinds of fulfilling dharmas complete with wisdom. What are the four? First, fulfilling the teaching of the Dharma; second, fulfilling wisdom; third, fulfilling benefit; fourth, fulfilling all dharmas. Śāriputra! These are called the four kinds of fulfilling dharmas of a Bodhisattva, complete with wisdom.'

'Furthermore, a Bodhisattva has four powers complete with wisdom. What are the four? First, the power of diligence, seeking extensive learning to attain liberation; second, the power of mindfulness, not forgetting the mind of Bodhi; third, the power of concentration, being equal and without discrimination; fourth, the power of wisdom, cultivating extensive learning. These are called the four powers complete with wisdom.'

'Furthermore, there are four skillful means complete with wisdom. What are the four? First, acting in accordance with worldly practices; second, acting in accordance with the practices of sentient beings; third, acting in accordance with the practices of all dharmas; fourth, acting in accordance with the practices of wisdom. These are called the four skillful means complete with wisdom.'

'Furthermore, a Bodhisattva has four kinds of paths complete with wisdom. What are the four? First, the path of all pāramitās (perfections, ways to reach the other shore); second, the path that assists Bodhi (enlightenment); third

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者、行八聖道；四者、求一切智慧道。是名四道具足智慧。

「菩薩復有四無厭足行具足智慧。何等為四？一者、樂於多聞無有厭足；二者、樂於說法無有厭足；三者、行慧無厭；四者、行智無厭。是名菩薩四無厭足具足智慧。

「複次，助智慧者，隨一切眾生心行，隨一切法行，隨佈施行，隨持戒忍辱精進禪定智慧行，隨慈悲喜捨行，得具足智慧。何以故？如諸菩薩所發起行，皆以智慧而為根本，智慧成已還依止智。是菩薩安住于智依一切智，諸魔眷屬不能留難，是故能得具一切智。舍利弗！是名菩薩助智無盡。

「複次，舍利弗！菩薩摩訶薩四念處亦不可盡。是菩薩觀身修身行，見過去未來現在諸身顛倒和合，如外草木墻壁瓦石從因緣有，不可長養無所繫屬。此身如是從因緣生，不可長養無所繫屬，是陰界入中我我所空常無常空，是身無我無有我所，是身不堅不可依怙，當求菩提正覺之身。

「云何菩提正覺之身？所謂法身、金剛之身、不可壞身、堅牢身、出三界身。我身雖有無量過患，愿當除滅成如來身，是菩薩所以堪忍久處四大諸結焦然，皆為利益諸眾生故。如外四大地水火風，種種門，種種所作，種種形貌，種種器物，種種所用，皆為利益一切眾生，我今此身為利眾生亦復如是。

【現代漢語翻譯】 現代漢語譯本：

『四者，修行八聖道；四者，追求一切智慧之道。這稱為四種具足智慧的方法。』 『菩薩還有四種永不滿足的修行來具足智慧。哪四種呢？一是樂於廣聞佛法而沒有厭倦；二是樂於說法而沒有厭倦；三是修行智慧而沒有厭倦；四是修行智識而沒有厭倦。這稱為菩薩四種永不滿足的修行來具足智慧。』 『此外，輔助智慧的方法是，隨順一切眾生的心行，隨順一切法的修行，隨順佈施的修行，隨順持戒、忍辱、精進、禪定、智慧的修行，隨順慈悲喜捨的修行，從而獲得具足的智慧。為什麼呢？因為諸菩薩所發起的一切修行，都以智慧為根本，智慧成就后還要依止智慧。這是菩薩安住于智慧，依止一切智慧，諸魔的眷屬不能阻礙，因此能夠獲得一切智慧。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這稱為菩薩輔助智慧無窮無盡。』 『此外，舍利弗！菩薩摩訶薩（偉大的菩薩）的四念處（四種觀想方法）也是不可窮盡的。這位菩薩觀察身體，修行身體的行法，看到過去、未來、現在諸身的顛倒和合，就像外面的草木、墻壁、瓦石一樣，從因緣而有，不可長養，沒有所屬。這個身體也是這樣從因緣而生，不可長養，沒有所屬，是陰（五蘊）、界（十八界）、入（十二入）中我、我所空，常、無常空，這個身體無我，沒有我所，這個身體不堅固，不可依靠，應當追求菩提（覺悟）正覺之身。』 『什麼是菩提正覺之身呢？就是法身（佛的真身）、金剛之身（堅不可摧的身）、不可壞身、堅牢身、出三界（欲界、色界、無色界）的身。我的身體雖然有無量過患，愿當除滅，成就如來（佛的稱號）之身，這是菩薩所以能夠堪忍長久處於四大（地、水、火、風）諸結（煩惱）的焦灼，都是爲了利益一切眾生的緣故。就像外面的四大地水火風，有種種門，種種所作，種種形貌，種種器物，種種所用，都是爲了利益一切眾生，我現在的身體爲了利益眾生也是這樣。』

【English Translation】 English version:

'Fourth, practicing the Eightfold Noble Path; fourth, seeking the path of all wisdom. These are called the four ways to possess complete wisdom.' 'Furthermore, Bodhisattvas possess four inexhaustible practices to complete wisdom. What are the four? First, they delight in extensive learning without weariness; second, they delight in expounding the Dharma without weariness; third, they practice wisdom without weariness; fourth, they practice knowledge without weariness. These are called the four inexhaustible practices of Bodhisattvas to complete wisdom.' 'Moreover, what assists wisdom is to follow the mental conduct of all sentient beings, to follow the practice of all dharmas, to follow the practice of giving, to follow the practice of upholding precepts, patience, diligence, meditation, and wisdom, to follow the practice of loving-kindness, compassion, joy, and equanimity, thereby attaining complete wisdom. Why is this so? Because all practices initiated by Bodhisattvas are rooted in wisdom, and once wisdom is achieved, they still rely on wisdom. This is how Bodhisattvas abide in wisdom, rely on all wisdom, and the retinues of demons cannot hinder them, thus they are able to attain all wisdom. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the inexhaustible assistance of wisdom for Bodhisattvas.' 'Furthermore, Shariputra! The four foundations of mindfulness (four types of contemplation) of Bodhisattva Mahasattvas (great Bodhisattvas) are also inexhaustible. These Bodhisattvas observe the body, practice the conduct of the body, and see the past, future, and present bodies as inverted and combined, like external grass, trees, walls, and tiles, which arise from conditions, cannot be nurtured, and have no belonging. This body is also born from conditions, cannot be nurtured, and has no belonging; it is empty of self and what belongs to self within the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), empty of permanence and impermanence. This body is without self, without what belongs to self, this body is not firm and cannot be relied upon; one should seek the body of Bodhi (enlightenment) and Right Awakening.' 'What is the body of Bodhi and Right Awakening? It is the Dharmakaya (the true body of the Buddha), the Vajra body (indestructible body), the indestructible body, the firm body, the body that transcends the three realms (desire realm, form realm, formless realm). Although my body has countless faults, I vow to eliminate them and attain the body of a Tathagata (title of the Buddha), this is why Bodhisattvas can endure the scorching of the four great elements (earth, water, fire, wind) and all afflictions for a long time, all for the benefit of all sentient beings. Just like the external four great elements of earth, water, fire, and wind, with various doors, various actions, various forms, various utensils, and various uses, all for the benefit of all sentient beings, my present body is also like this for the benefit of sentient beings.'

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菩薩摩訶薩見如是利益已，觀身眾苦不生厭離，觀身無常不厭生死，觀身無我不捨教化，觀身寂滅不隨於舍。是菩薩觀內身時不生煩惱，觀于外身亦復如是。是菩薩離黑污身成白凈身業，具足妙相以自莊嚴，于天人中多所利益，是名菩薩觀身修身行。

「云何菩薩觀受修受行？菩薩如是思惟諸受一切皆苦，善分別受，智慧籌量知受寂滅。若受樂時不貪所欲；若受苦時觀三惡道，起大悲心不生瞋恚；若受不苦不樂時，不起愚癡。是菩薩正念受處，如其所受，若苦、若樂、不苦不樂，於是諸受知出知修，觀諸眾生受寂滅莊嚴，是諸眾生於諸受中不知出修。若受樂時生於貪著，若受苦時便生瞋恚，若受不苦不樂時便生愚癡。我今要當進修智慧，除一切受發諸善根，起大悲心攝取智慧，亦為眾生除斷諸受而為說法，未解受者受苦，解受者受樂。云何解受者？所謂無受者，無我人、眾生、壽命、養育、士夫。除攝取受者，攝者、受取者、受受者、受有者、受顛倒者、受分別者、受諸見者、受眼相者、受耳鼻舌身意相者、受色相者、受聲香味觸法相者，受眼緣色生觸。受苦受樂受不苦不樂，受耳聲鼻香舌味身觸心緣法生觸，受苦受樂受不苦不樂，是名為受。

「復有一受，心意覺了。復有二受，內受外受。復有三受，

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）見到這樣的利益后，觀察身體的種種痛苦，不生厭惡和遠離之心；觀察身體的無常，不厭倦生死輪迴；觀察身體的無我，不捨棄教化眾生；觀察身體的寂滅，不隨順於捨棄。這位菩薩在觀察自身時，不生煩惱；觀察外在的身體時，也是如此。這位菩薩遠離黑污的身體，成就清凈的身體行為，具足微妙的相好來莊嚴自身，在天人和人中多有利益，這稱為菩薩觀察身體、修行身體的行為。 『菩薩如何觀察感受、修行感受的行為呢？』菩薩這樣思維：一切感受都是痛苦的，善於分別感受，用智慧衡量，知道感受的寂滅。如果感受快樂時，不貪戀慾望；如果感受痛苦時，觀察三惡道（地獄、餓鬼、畜生），生起大悲心，不生嗔恨；如果感受不苦不樂時，不起愚癡。這位菩薩正念于感受的處所，如其所感受的，無論是苦、樂、還是不苦不樂，對於這些感受，知道出離，知道修行，觀察眾生以感受的寂滅來莊嚴自身。這些眾生在各種感受中，不知道出離和修行。如果感受快樂時，就產生貪戀執著；如果感受痛苦時，就產生嗔恨；如果感受不苦不樂時，就產生愚癡。我現在應當精進修習智慧，去除一切感受，發起各種善根，生起大悲心，攝取智慧，也為眾生去除斷絕各種感受而說法，沒有理解感受的人感受痛苦，理解感受的人感受快樂。什麼是理解感受的人呢？就是所謂沒有感受的人，沒有我、人、眾生、壽命、養育、士夫（指人）。去除攝取感受的人，攝取者、受取者、感受者、感受擁有者、感受顛倒者、感受分別者、感受各種見解者、感受眼相者、感受耳鼻舌身意相者、感受色相者、感受聲香味觸法相者，感受眼緣色而生觸。感受苦、感受樂、感受不苦不樂，感受耳緣聲、鼻緣香、舌緣味、身緣觸、心緣法而生觸，感受苦、感受樂、感受不苦不樂，這稱為感受。 『還有一種感受，是心意覺察到的。還有兩種感受，是內在的感受和外在的感受。還有三種感受，是……』

【English Translation】 English version: When a Bodhisattva Mahasattva (a great Bodhisattva) sees such benefits, he observes the various sufferings of the body without generating aversion or detachment; he observes the impermanence of the body without being weary of the cycle of birth and death; he observes the non-self of the body without abandoning the teaching of sentient beings; he observes the quiescence of the body without following the path of abandonment. This Bodhisattva, when observing his own body, does not generate afflictions; when observing external bodies, it is the same. This Bodhisattva departs from the defiled body and achieves pure bodily actions, possessing exquisite marks to adorn himself, bringing great benefit to gods and humans. This is called the Bodhisattva's practice of observing and cultivating the body. 'How does a Bodhisattva observe feelings and practice the conduct of feelings?' The Bodhisattva thinks thus: all feelings are suffering, he is skilled in distinguishing feelings, and with wisdom, he measures and knows the quiescence of feelings. If he experiences pleasure, he does not crave desires; if he experiences pain, he observes the three evil paths (hell, hungry ghosts, animals), generates great compassion, and does not generate anger; if he experiences neither pleasure nor pain, he does not generate ignorance. This Bodhisattva is mindful of the place of feelings, as he experiences them, whether it is pain, pleasure, or neither pain nor pleasure. Regarding these feelings, he knows how to depart from them and how to cultivate them, observing sentient beings adorning themselves with the quiescence of feelings. These sentient beings, in various feelings, do not know how to depart from them or how to cultivate them. If they experience pleasure, they generate craving and attachment; if they experience pain, they generate anger; if they experience neither pleasure nor pain, they generate ignorance. Now, I should diligently cultivate wisdom, remove all feelings, generate all good roots, generate great compassion, embrace wisdom, and also teach sentient beings to remove and cut off all feelings. Those who do not understand feelings experience suffering, and those who understand feelings experience happiness. Who are those who understand feelings? They are those who have no feelings, no self, no person, no sentient being, no lifespan, no nurturing, no 'purusha' (person). They remove those who grasp feelings, the graspers, the receivers, the feelers, the possessors of feelings, those with inverted feelings, those who discriminate feelings, those with various views about feelings, those who perceive the eye-sense, those who perceive the senses of ear, nose, tongue, body, and mind, those who perceive forms, those who perceive sounds, smells, tastes, touches, and mental objects, those who perceive contact arising from the eye and form. They experience pain, pleasure, and neither pain nor pleasure. They experience contact arising from the ear and sound, the nose and smell, the tongue and taste, the body and touch, and the mind and mental objects. They experience pain, pleasure, and neither pain nor pleasure. This is called feeling. 'There is another feeling, which is perceived by the mind. There are two feelings, internal and external. There are three feelings, which are...'

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過去、未來、現在受。復有四受，覺了四大。復有五受，思惟五陰。復有六受，分別六入。復有七受，七識住處。復有八受，八邪法也。復有九受，九眾生居處。復有十受，十不善法。

「舍利弗！舉要言之，無量眾生諸受思惟所緣境界一切名受。菩薩于中修受觀行起大智慧，知諸眾生善不善受生住滅相。舍利弗！是名菩薩正受念處，而不可盡。

「云何菩薩觀心念處？菩提之心不忘不失，正念不亂如是觀心，心生已滅無有住相，不于內住不從外來。我初所發菩提心者，是心已盡過去變異，不至方所不可宣說無有住處。若心所集諸善根等，亦是過去盡滅變異，不至方所不可宣說無有住處。若心善根迴向阿耨多羅三藐三菩提，是亦滅盡變異之法，不至方所不可宣說無有住處。心不知心、心不見心、心不生心，我以何心成阿耨多羅三藐三菩提？是菩提心不與善根心合，善根心不與迴向心合，迴向心不與菩提心合。若菩薩作是觀時不驚不怖，是名菩薩勤精進也。

「又復思惟觀察甚深十二因緣不失因果，知是心性屬眾因緣，不可長養無作無系。一切諸法亦復如是，如法修行如所莊嚴。我今當勤修集莊嚴不離心性。云何心性？云何莊嚴？心性者，猶如幻化無主無作無有施設；莊嚴者，所作佈施悉以迴向嚴凈

【現代漢語翻譯】 現代漢語譯本 有過去、未來、現在的感受。還有四種感受，即對四大（地、水、火、風）的覺知。還有五種感受，即對五蘊（色、受、想、行、識）的思惟。還有六種感受，即對六入（眼、耳、鼻、舌、身、意）的分別。還有七種感受，即七識住處（色、受、想、行、識、空、無所有）。還有八種感受，即八種邪法。還有九種感受，即九種眾生居住之處。還有十種感受，即十種不善法。

『舍利弗（佛陀弟子，以智慧著稱）！總而言之，無量眾生所感受和思惟的一切境界都稱為感受。菩薩在其中修習感受的觀行，生起大智慧，了知眾生善與不善的感受的生起、存在和滅亡的相狀。舍利弗！這稱為菩薩的正受念處，是不可窮盡的。』

『菩薩如何觀心念處？菩提之心（覺悟之心）不忘失，正念不亂，如此觀心，心生起后即滅，沒有停留的相狀，不于內心停留，也不從外而來。我最初所發起的菩提心，這心已經過去，變化消逝，沒有固定的處所，不可言說，沒有停留之處。如果心所積聚的諸善根等，也是過去，消滅變化，沒有固定的處所，不可言說，沒有停留之處。如果心將善根迴向阿耨多羅三藐三菩提（無上正等正覺），這也是滅盡變化的法，沒有固定的處所，不可言說，沒有停留之處。心不知心，心不見心，心不生心，我以什麼心成就阿耨多羅三藐三菩提？這菩提心不與善根心結合，善根心不與迴向心結合，迴向心不與菩提心結合。如果菩薩作這樣的觀想時，不驚慌不恐懼，這稱為菩薩的勤奮精進。』

『又進一步思惟觀察甚深的十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），不失因果，知道這心性屬於眾因緣，不可增長，無作無系。一切諸法也是如此，如法修行，如所莊嚴。我現在應當勤奮修集莊嚴，不離心性。什麼是心性？什麼是莊嚴？心性，猶如幻化，無主無作，沒有施設；莊嚴，所作的佈施都用來回向，莊嚴清凈。』

【English Translation】 English version There are past, future, and present feelings. There are also four kinds of feelings, which are the awareness of the four great elements (earth, water, fire, and wind). There are also five kinds of feelings, which are the contemplation of the five aggregates (form, feeling, perception, mental formations, and consciousness). There are also six kinds of feelings, which are the discrimination of the six entrances (eye, ear, nose, tongue, body, and mind). There are also seven kinds of feelings, which are the seven abodes of consciousness (form, feeling, perception, mental formations, consciousness, emptiness, and nothingness). There are also eight kinds of feelings, which are the eight evil dharmas. There are also nine kinds of feelings, which are the nine abodes of sentient beings. There are also ten kinds of feelings, which are the ten unwholesome dharmas.

'Shariputra (a disciple of the Buddha, known for his wisdom)! In short, all the realms of feeling and contemplation experienced by countless sentient beings are called feelings. Bodhisattvas cultivate the contemplation of feelings within them, generating great wisdom, and understanding the characteristics of the arising, abiding, and ceasing of the wholesome and unwholesome feelings of sentient beings. Shariputra! This is called the Bodhisattva's correct mindfulness of feelings, and it is inexhaustible.'

'How does a Bodhisattva contemplate the mindfulness of the mind? The mind of Bodhi (the mind of enlightenment) is not forgotten or lost, and correct mindfulness is not disturbed. Contemplate the mind in this way: the mind arises and then ceases, without any abiding characteristic; it does not abide within, nor does it come from without. The Bodhi mind that I initially aroused has already passed, changed, and vanished; it has no fixed location, cannot be spoken of, and has no abiding place. If the various roots of goodness accumulated by the mind are also past, extinguished, and changed, they have no fixed location, cannot be spoken of, and have no abiding place. If the mind dedicates the roots of goodness to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is also a dharma of extinction and change, with no fixed location, cannot be spoken of, and has no abiding place. The mind does not know the mind, the mind does not see the mind, the mind does not give rise to the mind. With what mind do I achieve Anuttara-samyak-sambodhi? This Bodhi mind does not combine with the mind of goodness, the mind of goodness does not combine with the mind of dedication, and the mind of dedication does not combine with the Bodhi mind. If a Bodhisattva contemplates in this way without being startled or afraid, this is called the Bodhisattva's diligent effort.'

'Furthermore, contemplate and observe the profound twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), without losing the cause and effect, knowing that this mind-nature belongs to the multitude of causes and conditions, cannot be increased, is without action, and is without attachment. All dharmas are also like this, practice according to the dharma, as adorned. I should now diligently cultivate and accumulate adornments, without departing from the mind-nature. What is mind-nature? What is adornment? Mind-nature is like an illusion, without a master, without action, and without establishment; adornment is that all the acts of giving are dedicated to adornment and purification.'

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佛土。心性者，如夢所見心相寂滅；莊嚴者，具足持戒修集諸通。心性者，如鏡中像其相清凈；莊嚴者，所修諸忍悉以迴向無生法忍。心性者，如熱時焰究竟寂滅；莊嚴者，於一切善深發精進迴向具足無上佛法。心性者，無色無對無所為作；莊嚴者，一切所修禪定解脫三摩跋提回向具足佛之禪定。心性者，不可得見亦不可取；莊嚴者，於一切問難善能分別迴向具足佛之智慧。心性者，無緣不生；莊嚴者，常觀善根。心性者，無因不生；莊嚴者，因助菩提而發起心。心性者，舍離六塵心則無起；莊嚴者，入佛境界。

「如是菩薩觀是心行繫念神通，得神通已能知一切眾生諸心，既知心已如其心量而為說法。又觀心行繫念大悲，教化眾生無有厭倦；又觀心行，不起盡滅變異之相，不捨生死相續煩惱。正念是心，知無生起，成正決定。如是行者不墮聲聞辟支佛地，極是心勢，以一念智成阿耨多羅三藐三菩提。舍利弗！是名菩薩正心念處而不可盡。

「舍利弗！云何菩薩觀法念處？常以慧眼見一切法，至坐道場未曾中失。是菩薩當觀法時，不見一法乃至微相，離空無相無愿無作無生無滅無物，亦不見一法，乃至微相不入十二緣者。

「菩薩觀法，見諸非法無不是法。云何為法？謂無我義、無眾生義、無壽命

【現代漢語翻譯】 現代漢語譯本 佛土（Buddha-land）。心性（mind-nature）的特點，如同夢中所見，心相寂滅；莊嚴（adornment）的特點，是具足持戒，修習各種神通。心性的特點，如同鏡中影像，其相清凈；莊嚴的特點，是將所修的各種忍辱都回向于無生法忍（non-origination of dharma-patience）。心性的特點，如同熱時的火焰，最終寂滅；莊嚴的特點，是對一切善行都深發精進，迴向于具足無上佛法（Anuttara-samyak-sambodhi）。心性的特點，無色、無對、無所作為；莊嚴的特點，是將一切所修的禪定、解脫、三摩跋提（samadhi）迴向于具足佛的禪定。心性的特點，不可見，也不可取；莊嚴的特點，是對一切問難都能善於分別，迴向于具足佛的智慧。心性的特點，無緣不生；莊嚴的特點，是常觀善根。心性的特點，無因不生；莊嚴的特點，是因助於菩提（bodhi）而發起心。心性的特點，舍離六塵（six sense objects），心則無起；莊嚴的特點，是進入佛的境界。 如此菩薩觀察這種心行，繫念神通，得到神通后能知一切眾生的各種心念，既知心念后，就按照他們的心量而為他們說法。又觀察心行，繫念大悲，教化眾生沒有厭倦；又觀察心行，不起盡滅變異之相，不捨生死相續的煩惱。正念這種心，知道無生起，成就正決定。如此修行的人不墮入聲聞（Sravaka）和辟支佛（Pratyekabuddha）的境界，極盡心力，以一念智慧成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。舍利弗（Sariputra）！這叫做菩薩正心念處，是不可窮盡的。 舍利弗！什麼是菩薩觀察法念處（dharma-mindfulness）？常以慧眼觀察一切法，直到坐于道場（bodhimanda）都未曾失去。當菩薩觀察法時，不見一法乃至微小的相，遠離空、無相、無愿、無作、無生、無滅、無物，也不見一法，乃至微小的相不入十二緣起（twelve links of dependent origination）。 菩薩觀察法，見到各種非法無不是法。什麼是法？就是無我（anatman）的意義、無眾生（sattva）的意義、無壽命（jiva）的意義。

【English Translation】 English version The characteristics of a Buddha-land. The nature of mind is like the mind-images seen in a dream, which are ultimately tranquil; the characteristics of adornment are the complete upholding of precepts and the cultivation of various supernormal powers. The nature of mind is like the reflection in a mirror, its appearance is pure; the characteristics of adornment are that all the various forms of patience cultivated are dedicated to the non-origination of dharma-patience. The nature of mind is like the flames of heat, which ultimately cease; the characteristics of adornment are that one deeply generates diligence in all good deeds, dedicating them to the complete attainment of unsurpassed Buddha-dharma (Anuttara-samyak-sambodhi). The nature of mind is without form, without opposition, and without action; the characteristics of adornment are that all the samadhi, liberation, and samapatti cultivated are dedicated to the complete attainment of the Buddha's samadhi. The nature of mind is neither visible nor graspable; the characteristics of adornment are that one is skilled in distinguishing all questions and dedicates this to the complete attainment of the Buddha's wisdom. The nature of mind does not arise without conditions; the characteristics of adornment are the constant contemplation of good roots. The nature of mind does not arise without a cause; the characteristics of adornment are that one's mind is aroused by the cause that aids bodhi. The nature of mind is that when one abandons the six sense objects, the mind does not arise; the characteristics of adornment are that one enters the realm of the Buddha. Thus, when a Bodhisattva observes this mind-practice, focusing on supernormal powers, having attained them, they can know all the various thoughts of all sentient beings. Having known their thoughts, they then teach the Dharma according to their capacity. They also observe mind-practice, focusing on great compassion, teaching sentient beings without weariness; they also observe mind-practice, not giving rise to the appearance of cessation, extinction, or change, and not abandoning the continuous afflictions of birth and death. Rightly mindful of this mind, knowing that it does not arise, they achieve right determination. Such practitioners do not fall into the realms of Sravakas or Pratyekabuddhas, and with the utmost power of mind, they attain Anuttara-samyak-sambodhi with a single thought of wisdom. Sariputra! This is called the Bodhisattva's right mindfulness of mind, which is inexhaustible. Sariputra! What is the Bodhisattva's observation of dharma-mindfulness? They constantly observe all dharmas with the eye of wisdom, and they never lose it until they sit at the bodhimanda. When a Bodhisattva observes dharmas, they do not see a single dharma, not even a subtle appearance, being apart from emptiness, signlessness, wishlessness, actionlessness, non-arising, non-cessation, and non-existence. Nor do they see a single dharma, not even a subtle appearance, that does not enter into the twelve links of dependent origination. When a Bodhisattva observes dharmas, they see that all non-dharmas are not other than dharmas. What is dharma? It is the meaning of no-self (anatman), the meaning of no sentient being (sattva), and the meaning of no life (jiva).

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義、無人義，是名為法。云何非法？謂我見、眾生見、壽命見、人見、斷見常見、有見無見，是名非法。

「複次，一切法是法，一切法是非法。何以故？觀空無相無愿，是名一切法是法。我慢憍慢、我及我所攝取諸見，是名一切法非法。是菩薩觀法時，不見有法非菩提因、出世道因，是菩薩知一切法悉是出世，得無礙大悲，觀一切法煩惱結縛如幻化相，知是諸法非有煩惱非無煩惱。何以故？了諸法義無有二性，是諸煩惱無隱藏處無有聚集。若解煩惱即解菩提，如煩惱性即菩提性。是菩薩安住正念，無有一法可作分別，無諸障礙善能解了正住法性。如住法性即住眾生性，如住眾生性即住虛空性，如住虛空性即住一切法性。菩薩觀法時，依于佛法解一切法即是佛法，其心爾時不生盡智無為。雖盡而亦不盡入無生智，亦觀眾生不捨假名。

「法念處者，安住正念一切諸法，所謂聲聞緣覺菩薩正覺所知一切假名諸法，盡未來際終不忘失。又法念處者，說無量行親近佛法，壞諸魔眾得自然智。舍利弗！是名菩薩正法念處，而不可盡。◎

「◎複次，舍利弗！菩薩摩訶薩四正勤亦不可盡。何等為四？若未生惡不善法為不生故，生欲勤進攝心正除。已生惡不善法為斷故，生欲勤進攝心正除。未生善法為生故，生

【現代漢語翻譯】 現代漢語譯本：

『有義』、『無人義』，這被稱為『法』。什麼是非法呢？就是指『我見』（執著于自我的見解）、『眾生見』（執著于眾生的見解）、『壽命見』（執著于壽命的見解）、『人見』（執著於人的見解）、『斷見』（認為生命死後斷滅的見解）、『常見』（認為生命永恒存在的見解）、『有見』（認為事物真實存在的見解）、『無見』（認為事物不存在的見解），這些被稱為『非法』。 『再者，一切法是法，一切法也是非法。為什麼這麼說呢？觀察空性、無相、無愿，這被稱為『一切法是法』。我慢、驕慢、我以及我所執取的各種見解，這被稱為『一切法非法』。當菩薩觀察法的時候，不會認為有任何法不是菩提（覺悟）的因，不是出世道的因。這位菩薩知道一切法都是出世的，獲得無礙的大悲心，觀察一切法的煩惱和束縛就像幻化一樣，知道這些法既不是有煩惱也不是沒有煩惱。為什麼呢？因爲了解諸法的意義沒有兩種自性，這些煩惱沒有隱藏的地方，也沒有聚集的地方。如果理解了煩惱，就理解了菩提，煩惱的自性就是菩提的自性。這位菩薩安住于正念，沒有任何法可以分別，沒有任何障礙，能夠很好地理解並安住於法性。安住於法性就安住于眾生性，安住于眾生性就安住于虛空性，安住于虛空性就安住於一切法性。菩薩觀察法的時候，依據佛法理解一切法就是佛法，他的心在這個時候不會產生盡智（知道一切都終將消亡的智慧）和無為（不造作的智慧）。雖然知道一切終將消亡，但也不會因此而進入無生智（不生不滅的智慧），也觀察眾生而不捨棄假名。 『法念處』是指安住于正念，觀察一切諸法，包括聲聞（聽聞佛法而修行的人）、緣覺（自己覺悟的人）、菩薩（發願救度眾生的人）和正覺（佛）所知的一切假名諸法，直到未來永遠不會忘記。另外，『法念處』是指通過無量的修行親近佛法，摧毀各種魔眾，獲得自然智。舍利弗！這被稱為菩薩的正法念處，是不可窮盡的。 『再者，舍利弗！菩薩摩訶薩的四正勤也是不可窮盡的。哪四種呢？對於尚未產生的惡不善法，爲了不讓它產生，生起慾望、勤奮、精進、攝心、正確地去除。對於已經產生的惡不善法，爲了斷除它，生起慾望、勤奮、精進、攝心、正確地去除。對於尚未產生的善法，爲了讓它產生，生起慾望、勤奮、精進、攝心、正確地修習。

【English Translation】 English version:

'Meaningful' and 'meaningless,' this is called 'Dharma.' What is non-Dharma? It refers to 'self-view' (attachment to the idea of self), 'sentient being view' (attachment to the idea of sentient beings), 'lifespan view' (attachment to the idea of a lifespan), 'person view' (attachment to the idea of a person), 'annihilation view' (the view that life ends at death), 'eternalism view' (the view that life is eternal), 'existence view' (the view that things truly exist), and 'non-existence view' (the view that things do not exist). These are called 'non-Dharma.' Furthermore, all dharmas are Dharma, and all dharmas are also non-Dharma. Why is this so? Observing emptiness, signlessness, and wishlessness, this is called 'all dharmas are Dharma.' Arrogance, pride, and the various views attached to 'I' and 'mine,' these are called 'all dharmas are non-Dharma.' When a Bodhisattva observes dharmas, they do not consider any dharma to be not a cause of Bodhi (enlightenment) or not a cause of the path of transcendence. This Bodhisattva knows that all dharmas are transcendent, attains unobstructed great compassion, observes the afflictions and bonds of all dharmas as if they were illusions, and knows that these dharmas are neither with nor without afflictions. Why? Because understanding the meaning of dharmas reveals that they have no dual nature; these afflictions have no place to hide and no place to gather. If one understands afflictions, one understands Bodhi; the nature of afflictions is the nature of Bodhi. This Bodhisattva abides in right mindfulness, has no dharma to discriminate, has no obstacles, and is able to understand and abide in the nature of Dharma. Abiding in the nature of Dharma is abiding in the nature of sentient beings; abiding in the nature of sentient beings is abiding in the nature of space; abiding in the nature of space is abiding in the nature of all dharmas. When a Bodhisattva observes dharmas, they understand, based on the Buddha's teachings, that all dharmas are the Buddha's teachings. At this time, their mind does not give rise to the wisdom of exhaustion (knowing that all things will eventually cease) or non-action (wisdom of non-fabrication). Although they know that all things will eventually cease, they do not enter the wisdom of non-arising (wisdom of non-birth and non-death), and they also observe sentient beings without abandoning provisional names. 'Dharma mindfulness' refers to abiding in right mindfulness, observing all dharmas, including all provisional dharmas known by Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who vow to save all beings), and Samyaksambuddhas (Buddhas), and never forgetting them throughout the future. Furthermore, 'Dharma mindfulness' refers to approaching the Buddha's teachings through immeasurable practices, destroying all demonic forces, and attaining natural wisdom. Shariputra! This is called the Bodhisattva's right Dharma mindfulness, which is inexhaustible. Furthermore, Shariputra! The four right efforts of a Bodhisattva Mahasattva are also inexhaustible. What are the four? For unarisen evil and unwholesome dharmas, to prevent them from arising, one generates desire, diligence, effort, focuses the mind, and correctly eliminates them. For arisen evil and unwholesome dharmas, to eliminate them, one generates desire, diligence, effort, focuses the mind, and correctly eliminates them. For unarisen wholesome dharmas, to cause them to arise, one generates desire, diligence, effort, focuses the mind, and correctly cultivates them.

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欲勤進攝心正除。已生善法安住修集為增廣不失故，生欲勤進攝心正除。

「未生惡不善法為不生故，生欲勤進。所謂欲者，善思惟也。勤精進者，不捨善思惟也。攝心正除者，觀善思惟也。何以故？善思惟時，惡不善法不令入心。云何惡不善法？惡不善法，非戒聚伴，非禪定伴，非智慧伴。云何非戒聚伴？若破重戒及毀余戒，是名非戒聚伴。云何非定聚伴；若毀威儀及余亂心法，是非定聚伴。云何非智慧伴？若攝取諸見及余見障礙，是非智慧伴，是名惡不善法。善思惟時，如是等惡法不令入心，是名初正勤，已生惡不善法為斷故，生欲勤進攝心正除。

「如上所說，惡不善法心不聚集，無有方所無有住處。是不善法心行斷故，已覺了故，從緣生故，凈故生欲、礙故生恚、無明緣故生於愚癡。是善思惟觀不凈時滅于欲心，修集慈心滅于瞋恚，觀十二因緣滅于愚癡，如是煩惱永寂滅者，即是除斷一切假名，亦復不見有可斷者，是名第二正勤未生善法為生故生欲勤進攝心正除。

「是諸善法說有無量。何以故？無量善法菩薩修集，於是法中欲為根本，勤進修集攝心者出過善法，正除者在在處處常在善法，是名第三正勤，已生善法安住修集，為增廣不失故攝心正住。

「是諸善根悉已迴向阿耨多羅

【現代漢語翻譯】 現代漢語譯本：爲了精進地攝持心念，正確地去除（煩惱），對於已經生起的善法，爲了安住、修習、增長而不失壞，生起希求、精進、攝心和正確去除（煩惱）。 對於尚未生起的惡不善法，爲了不讓它們生起，生起希求和精進。所謂的『希求』，就是善思惟。所謂的『精進』，就是不捨棄善思惟。所謂的『攝心正除』，就是觀察善思惟。為什麼呢？因為在善思惟的時候，惡不善法不會進入心中。什麼是惡不善法呢？惡不善法，不是戒律的同伴，不是禪定的同伴，也不是智慧的同伴。什麼叫做不是戒律的同伴呢？如果破了重戒或者毀壞了其他戒律，這就叫做不是戒律的同伴。什麼叫做不是禪定的同伴呢？如果毀壞了威儀或者其他擾亂心念的法，這就叫做不是禪定的同伴。什麼叫做不是智慧的同伴呢？如果執取各種見解或者其他見解的障礙，這就叫做不是智慧的同伴，這就是惡不善法。在善思惟的時候，像這樣的惡法不會進入心中，這叫做初正勤。對於已經生起的惡不善法，爲了斷除它們，生起希求、精進、攝心和正確去除（煩惱）。 如上面所說，惡不善法在心中不會聚集，沒有固定的處所，也沒有固定的住處。這些不善法的心行斷絕了，因為已經覺悟了，因為是從因緣而生，因為清凈的緣故而生起貪慾，因為障礙的緣故而生起嗔恚，因為無明的緣故而生起愚癡。當以善思惟觀察不凈時，貪慾之心就會滅除；修習慈心時，嗔恚就會滅除；觀察十二因緣時，愚癡就會滅除。像這樣，煩惱永遠寂滅，就是斷除了一切假名，也看不到有可以斷除的東西，這叫做第二正勤。對於尚未生起的善法，爲了讓它們生起，生起希求、精進、攝心和正確去除（煩惱）。 這些善法，說起來有無量無邊。為什麼呢？因為菩薩修習無量的善法，在這些法中，希求是根本，精進修習攝心的人，能夠超越善法，正確去除（煩惱）的人，在任何地方都常在善法之中，這叫做第三正勤。對於已經生起的善法，爲了安住、修習、增長而不失壞，攝持心念，安住于正道。 這些善根都已迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。

【English Translation】 English version: To diligently gather the mind and correctly eliminate (afflictions), for the sake of abiding, cultivating, and increasing without losing the good dharmas that have already arisen, one generates desire, diligence, gathering of the mind, and correct elimination (of afflictions). For the sake of not allowing unwholesome dharmas that have not yet arisen to arise, one generates desire and diligence. What is meant by 'desire' is good contemplation. What is meant by 'diligence' is not abandoning good contemplation. What is meant by 'gathering the mind and correct elimination' is observing good contemplation. Why is this so? Because when one is engaged in good contemplation, unwholesome dharmas do not enter the mind. What are unwholesome dharmas? Unwholesome dharmas are not companions of precepts, not companions of meditation, and not companions of wisdom. What is meant by not being companions of precepts? If one breaks major precepts or violates other precepts, this is called not being a companion of precepts. What is meant by not being companions of meditation? If one violates proper conduct or other dharmas that disturb the mind, this is called not being a companion of meditation. What is meant by not being companions of wisdom? If one grasps onto various views or other obstacles to views, this is called not being a companion of wisdom. These are unwholesome dharmas. When one is engaged in good contemplation, such evil dharmas do not enter the mind. This is called the first right effort. For the sake of eliminating unwholesome dharmas that have already arisen, one generates desire, diligence, gathering of the mind, and correct elimination (of afflictions). As mentioned above, unwholesome dharmas do not gather in the mind, they have no fixed place, and they have no fixed abode. The mental activity of these unwholesome dharmas is cut off because one has already awakened, because they arise from conditions, because of purity, desire arises; because of obstacles, anger arises; and because of ignorance, delusion arises. When one observes impurity with good contemplation, the mind of desire is extinguished; when one cultivates loving-kindness, anger is extinguished; and when one observes the twelve links of dependent origination, delusion is extinguished. In this way, when afflictions are forever extinguished, it is the elimination of all false names, and one does not see anything that can be eliminated. This is called the second right effort. For the sake of causing good dharmas that have not yet arisen to arise, one generates desire, diligence, gathering of the mind, and correct elimination (of afflictions). These good dharmas are said to be immeasurable. Why is this so? Because Bodhisattvas cultivate immeasurable good dharmas. Among these dharmas, desire is the root. Those who diligently cultivate gathering of the mind are able to transcend good dharmas. Those who correctly eliminate (afflictions) are always in good dharmas in every place. This is called the third right effort. For the sake of abiding, cultivating, and increasing without losing the good dharmas that have already arisen, one gathers the mind and abides in the right path. These roots of good have all been dedicated to anuttara-samyak-sambodhi (無上正等正覺).

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三藐三菩提。何以故？善根迴向無上菩提者，則不可盡。所以者何？如是善根不依三界，若依三界是則損耗，是故迴向一切種智諸善根等不可得盡，是名第四正勤。

「舍利弗！是名菩薩修四正勤不可窮盡。

「複次，舍利弗！菩薩摩訶薩四如意分，亦不可盡。何等為四？欲、進、心、思惟。如是四法以慈悲喜捨而為根本；是四無量心常親近，常親近故心得調柔；心調柔故得入初禪、第二禪、第三禪、第四禪；入諸禪故身得輕軟；成就如是身輕心柔，入如意分；善入如意分已即生神通：若欲、若進、若心、若思惟。欲者專向彼法，精進者成就彼法，心者觀察彼法，思惟者彼法方便，是如意分已具足故能得神通。欲者莊嚴，進者成就，心者正住，思惟者能善分別，是菩薩得如意分隨其所解，如其所作心得自在，隨意所往善作諸業，畢竟成就一切本行，如風行空無所掛礙。舍利弗！是名菩薩四如意分不可窮盡。

「複次，舍利弗！菩薩摩訶薩五根亦不可盡。何等為五？信根、進根、念根、定根、慧根。

「云何信根？信於四法。何等四？于生死中行世正見信于業報，乃至失命終不作惡；信菩薩行不隨諸見，專求菩提不求余乘，信解諸法同空無相無愿之法；同第一義同於了義，甚深因緣無我眾生無

【現代漢語翻譯】 現代漢語譯本： 三藐三菩提（Samyak-sambodhi，無上正等正覺）。為什麼呢？因為將善根迴向無上菩提的人，其善根是不可窮盡的。這是什麼原因呢？因為這樣的善根不依賴於三界（欲界、色界、無色界），如果依賴於三界就會被損耗。因此，迴向一切種智（Sarvajna，佛陀的智慧）的諸善根等是不可窮盡的，這被稱為第四正勤。 『舍利弗（Sariputra，佛陀的十大弟子之一）！這被稱為菩薩修行的四正勤，是不可窮盡的。』 『再者，舍利弗！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的四如意分（catvāri ṛddhipādāḥ，四種成就神通的方法），也是不可窮盡的。哪四種呢？欲（chanda，意願）、進（vīrya，精進）、心（citta，專注）、思惟（mīmāṃsā，觀察）。這四種方法以慈、悲、喜、舍（catvāri apramāṇāni，四無量心）為根本；這四無量心經常親近，因為經常親近所以心變得調柔；心調柔所以能進入初禪、第二禪、第三禪、第四禪；進入這些禪定所以身體變得輕盈柔軟；成就這樣身輕心柔的狀態，就進入瞭如意分；善於進入如意分后就能產生神通：無論是欲、進、心、思惟。欲是指專注于那個法，精進是指成就那個法，心是指觀察那個法，思惟是指那個法的方便，因為如意分已經具足所以能得到神通。欲是莊嚴，進是成就，心是正住，思惟是能善於分別，菩薩得到如意分后，隨著他的理解，隨著他的行為，心能自在，隨意所往，善作諸業，最終成就一切本來的修行，就像風在空中行走一樣沒有阻礙。舍利弗！這被稱為菩薩的四如意分，是不可窮盡的。』 『再者，舍利弗！菩薩摩訶薩的五根（pañcendriyāṇi，五種產生力量的根基）也是不可窮盡的。哪五種呢？信根（śraddhā-indriya，信的力量）、進根（vīrya-indriya，精進的力量）、念根（smṛti-indriya，正念的力量）、定根（samādhi-indriya，禪定的力量）、慧根（prajñā-indriya，智慧的力量）。』 『什麼是信根呢？相信四種法。哪四種呢？在生死輪迴中，奉行世俗正見，相信業報，乃至失去生命也不會作惡；相信菩薩的修行不隨順各種見解，專心追求菩提（bodhi，覺悟）而不追求其他乘（yāna，修行方法），相信理解諸法都是空、無相、無愿的；與第一義諦（paramārtha-satya，最高的真理）相同，與了義（nītārtha，究竟的意義）相同，甚深的因緣，無我、眾生、無

【English Translation】 English version: Samyak-sambodhi (perfect enlightenment). Why is that? Because the merit of those who dedicate their roots of good to unsurpassed enlightenment is inexhaustible. What is the reason for this? Because such roots of good do not rely on the three realms (desire realm, form realm, formless realm); if they relied on the three realms, they would be depleted. Therefore, the roots of good dedicated to all-knowing wisdom (Sarvajna, the wisdom of the Buddha) are inexhaustible; this is called the fourth right effort. 'Sariputra (one of the Buddha's ten great disciples)! This is called the four right efforts of a Bodhisattva, which are inexhaustible.' 'Furthermore, Sariputra! The four bases of psychic power (catvāri ṛddhipādāḥ) of a Bodhisattva-mahasattva (great Bodhisattva) are also inexhaustible. What are the four? Desire (chanda), effort (vīrya), mind (citta), and investigation (mīmāṃsā). These four are rooted in loving-kindness, compassion, joy, and equanimity (catvāri apramāṇāni, the four immeasurables); these four immeasurables are constantly cultivated, and because of this constant cultivation, the mind becomes pliable; because the mind is pliable, one can enter the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana; because one enters these dhyanas, the body becomes light and soft; having achieved such a state of light body and soft mind, one enters the bases of psychic power; having skillfully entered the bases of psychic power, one can generate psychic powers: whether it is desire, effort, mind, or investigation. Desire means focusing on that dharma, effort means accomplishing that dharma, mind means observing that dharma, and investigation means the means of that dharma; because the bases of psychic power are complete, one can attain psychic powers. Desire is adornment, effort is accomplishment, mind is right abiding, and investigation is the ability to skillfully distinguish; when a Bodhisattva attains the bases of psychic power, according to their understanding, according to their actions, the mind is free, they can go wherever they wish, they can skillfully perform all actions, and ultimately accomplish all their original practices, like the wind moving through the sky without obstruction. Sariputra! This is called the four bases of psychic power of a Bodhisattva, which are inexhaustible.' 'Furthermore, Sariputra! The five faculties (pañcendriyāṇi) of a Bodhisattva-mahasattva are also inexhaustible. What are the five? The faculty of faith (śraddhā-indriya), the faculty of effort (vīrya-indriya), the faculty of mindfulness (smṛti-indriya), the faculty of concentration (samādhi-indriya), and the faculty of wisdom (prajñā-indriya).' 'What is the faculty of faith? It is faith in four dharmas. What are the four? In the cycle of birth and death, to practice worldly right view, to believe in karmic retribution, and even if it costs one's life, not to do evil; to believe that the practice of a Bodhisattva does not follow various views, to single-mindedly seek enlightenment (bodhi) and not seek other vehicles (yāna), to believe and understand that all dharmas are empty, without characteristics, and without wishes; to be the same as the ultimate truth (paramārtha-satya), to be the same as the definitive meaning (nītārtha), profound causes and conditions, without self, sentient beings, without

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有分別；信一切佛十力四無所畏十八不共法。如是信已。消除疑網修集佛法。是名信根。何等進根？若法信根所攝，是法即為進根所修，是名進根。云何念根？若法進根所修，是法終不忘失，是名念根。云何定根？若法念根所攝，是法不忘不失一心不亂，是名定根。云何慧根？若法定根所攝，是慧所觀是慧體性，內自照了不從他知自住正行，是名慧根。是五根者共相續生，具一切法得授記別。譬如外道五通神仙，不能定知胎中差別，男女相現然後乃知。多有菩薩無信等根，諸佛、世尊不為授記，若成就者便與授記。舍利弗！是名菩薩五根無盡。

「複次，舍利弗！菩薩五力亦不可盡。何等為五？信力、進力、念力、定力、慧力。云何信力？是信一向不可沮壞，乃至天魔變為佛身，示現出入禪定解脫，不能傾動菩薩信力，是名信力。云何進力？菩薩精進于諸善法得堅固力，如所得力修諸禪定，諸天及人所不能壞，如本所愿皆悉成就，是名進力。云何念力？菩薩住諸善法不為煩惱之所破壞。何以故？是菩薩正念之力能摧伏故，如是念力無能壞者，是名念力。云何定力？遠離憒鬧常樂獨行，是菩薩雖有所說，言語音聲不礙初禪；善住覺觀不礙二禪；心生歡喜不礙三禪；是菩薩雖樂化眾生，不捨佛法而亦不礙於第四禪。

【現代漢語翻譯】 現代漢語譯本： 有分別；相信一切佛的十力（如來所具有的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）。像這樣相信之後，消除疑惑，修習佛法，這稱為信根。什麼是進根？如果一種法被信根所攝持，那麼這種法就成為進根所修習的，這稱為進根。什麼是念根？如果一種法被進根所修習，那麼這種法就永遠不會忘失，這稱爲念根。什麼是定根？如果一種法被念根所攝持，那麼這種法就不會忘失，不會散亂，一心不亂，這稱為定根。什麼是慧根？如果一種法被定根所攝持，那麼這種法就是智慧所觀察的對象，是智慧的本體，內心自己明瞭，不從他人得知，自己安住于正道，這稱為慧根。這五根互相連續產生，具備一切法，得到授記。譬如外道的五通神仙，不能確定知道胎中的差別，只有在男女相顯現之後才知道。很多菩薩沒有信等根，諸佛、世尊不會為他們授記，如果成就了這些根，就會給予授記。舍利弗！這稱為菩薩的五根無盡。

『再者，舍利弗！菩薩的五力也是不可窮盡的。哪五種呢？信力、進力、念力、定力、慧力。什麼是信力？這種信心是堅定不移的，即使天魔變成佛身，示現出入禪定解脫，也不能動搖菩薩的信力，這稱為信力。什麼是進力？菩薩精進于各種善法，獲得堅固的力量，憑藉所獲得的力量修習各種禪定，諸天和人都不能破壞，如最初所愿都能成就，這稱為進力。什麼是念力？菩薩安住于各種善法，不被煩惱所破壞。為什麼呢？因為這位菩薩的正念之力能夠摧伏煩惱，這樣的念力是無法被破壞的，這稱爲念力。什麼是定力？遠離喧鬧，常常喜歡獨處，這位菩薩即使有所言說，言語的聲音也不會妨礙初禪；善於安住于覺觀，不會妨礙二禪；心中生起歡喜，不會妨礙三禪；這位菩薩雖然喜歡教化眾生，但不捨棄佛法，也不會妨礙第四禪。

【English Translation】 English version: There is distinction; believing in all the ten powers of the Buddhas (ten strengths of a Tathagata), the four fearlessnesses (four kinds of self-confidence of a Buddha), and the eighteen unique qualities (eighteen unique merits of a Buddha). Having believed in this way, eliminating doubts and cultivating the Dharma, this is called the root of faith. What is the root of diligence? If a Dharma is encompassed by the root of faith, then this Dharma becomes what is cultivated by the root of diligence, this is called the root of diligence. What is the root of mindfulness? If a Dharma is cultivated by the root of diligence, then this Dharma will never be forgotten, this is called the root of mindfulness. What is the root of concentration? If a Dharma is encompassed by the root of mindfulness, then this Dharma will not be forgotten, will not be scattered, and will be single-minded, this is called the root of concentration. What is the root of wisdom? If a Dharma is encompassed by the root of concentration, then this Dharma is what wisdom observes, it is the essence of wisdom, one understands internally by oneself, not from others, and dwells in the right path, this is called the root of wisdom. These five roots arise in continuous succession, possessing all Dharmas, and receive predictions. For example, the five-supernatural-power immortals of other paths cannot know for sure the differences in the womb, only after the male and female forms appear do they know. Many Bodhisattvas do not have roots such as faith, and the Buddhas and World Honored Ones do not give them predictions, if they achieve these roots, then they will be given predictions. Shariputra! This is called the inexhaustible five roots of a Bodhisattva.

'Furthermore, Shariputra! The five powers of a Bodhisattva are also inexhaustible. What are the five? The power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. What is the power of faith? This faith is unwavering, even if a demon transforms into the body of a Buddha, demonstrating entering and exiting meditative absorption and liberation, it cannot shake the Bodhisattva's power of faith, this is called the power of faith. What is the power of diligence? A Bodhisattva diligently practices all good Dharmas, obtaining firm power, and with the power obtained, cultivates various meditative absorptions, which cannot be destroyed by gods or humans, and all wishes are fulfilled as originally desired, this is called the power of diligence. What is the power of mindfulness? A Bodhisattva dwells in all good Dharmas and is not destroyed by afflictions. Why? Because the power of this Bodhisattva's right mindfulness can subdue afflictions, and such mindfulness cannot be destroyed, this is called the power of mindfulness. What is the power of concentration? Being away from noise and always enjoying solitude, even if this Bodhisattva speaks, the sound of speech does not hinder the first dhyana; being skilled in dwelling in initial and sustained thought does not hinder the second dhyana; the arising of joy does not hinder the third dhyana; although this Bodhisattva enjoys teaching sentient beings, he does not abandon the Buddha Dharma and also does not hinder the fourth dhyana.'

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是菩薩行四禪時，諸妨定法無能為也。菩薩爾時不捨于定亦不隨定，而能自在處處往生，是名定力。云何慧力？是菩薩知世間法出世間法，無有一法能壞是智。菩薩在在所生之處，一切伎藝不從師受悉自然知，世間外道苦行難行，是菩薩為教化故，亦悉現受同其所行。是出世法能過世者，慧力成就故，諸天及人所不能伏，是名慧力。舍利弗！是名菩薩五力無盡。

「複次，舍利弗！菩薩摩訶薩七覺分亦不可盡。何等為七？念覺分、擇法覺分、進覺分、喜覺分、除覺分、定覺分、舍覺分。

「云何念覺分？若念覺分能觀於法，能分別法撰集思智，亦能觀察諸法自相。何等為自相？觀一切法自性皆空，念如是等令其覺了，是名念覺分。

「云何擇法覺分？若能分別曉了八萬四千法聚，如所了法，了義是了義，不了義是不了義，世諦是世諦，第一義諦是第一義諦，假名是假名，正了無疑是正了無疑，如是等法分別選擇，是名擇法覺分。

「云何進覺分？若念法、擇法、喜法、除法、定法、舍法，以智攝取精進勇猛，欲不退轉勤修力勵，不捨本意行於正道，是名進覺分。

「云何喜覺分？所修法喜，于無量法心生悅豫無有懈怠，清凈樂法是喜踴躍，能除身心舍諸煩惱，是名喜覺分。

「

【現代漢語翻譯】 現代漢語譯本：當菩薩修行四禪定時，任何妨礙禪定的法都無法對其產生影響。菩薩那時不執著于禪定，也不隨禪定而動，卻能自在地往生於各處，這稱為定力。什麼是慧力呢？菩薩了知世間法和出世間法，沒有任何一種法能夠破壞這種智慧。菩薩無論生於何處，一切技藝都不需要從師學習，自然而然就能通曉。世間外道所修的苦行和難行之道，菩薩爲了教化眾生，也會示現接受，並與其一同修行。這種出世間的智慧能夠超越世間，因為慧力成就的緣故，諸天和人都無法降伏，這稱為慧力。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這就是菩薩的五種無盡之力。 再者，舍利弗！菩薩摩訶薩（偉大的菩薩）的七覺分也是不可窮盡的。哪七種呢？念覺分、擇法覺分、進覺分、喜覺分、除覺分、定覺分、舍覺分。 什麼是念覺分呢？如果念覺分能夠觀察諸法，能夠分別諸法，收集思智，也能觀察諸法的自相。什麼是自相呢？觀察一切法的自性皆空，念及這些並使其覺悟，這稱爲念覺分。 什麼是擇法覺分呢？如果能夠分別明瞭八萬四千法聚，對於所瞭解的法，明白其了義是了義，不了義是不了義，世俗諦是世俗諦，第一義諦是第一義諦，假名是假名，正確理解無疑是正確理解無疑，像這樣分別選擇諸法，這稱為擇法覺分。 什麼是進覺分呢？如果對於念法、擇法、喜法、除法、定法、舍法，以智慧攝取精進勇猛，想要不退轉地勤修力行，不捨棄本來的意願，行於正道，這稱為進覺分。 什麼是喜覺分呢？對於所修的法生起歡喜，對於無量的法心生喜悅，沒有懈怠，清凈地樂於法，是喜悅踴躍，能夠去除身心的煩惱，這稱為喜覺分。

【English Translation】 English version: When a Bodhisattva practices the four Dhyanas (meditative absorptions), no Dharma (teachings, laws) that hinders the Samadhi (meditative concentration) can affect them. At that time, the Bodhisattva neither clings to the Samadhi nor follows it, yet they can freely be reborn in various places; this is called the power of Samadhi. What is the power of wisdom? The Bodhisattva knows the worldly Dharmas and the supramundane Dharmas, and no Dharma can destroy this wisdom. Wherever the Bodhisattva is born, they naturally know all skills without having to learn from a teacher. The Bodhisattva, for the sake of teaching, also appears to accept the difficult practices and asceticism of worldly heretics, and practices alongside them. This supramundane wisdom can surpass the world, and because the power of wisdom is accomplished, neither gods nor humans can subdue it; this is called the power of wisdom. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! These are the five inexhaustible powers of a Bodhisattva. Furthermore, Shariputra! The seven factors of enlightenment of a Bodhisattva Mahasattva (great Bodhisattva) are also inexhaustible. What are the seven? They are the factor of mindfulness, the factor of investigation of Dharma, the factor of vigor, the factor of joy, the factor of tranquility, the factor of concentration, and the factor of equanimity. What is the factor of mindfulness? If the factor of mindfulness can observe the Dharmas, can distinguish the Dharmas, gather thoughts and wisdom, and can also observe the self-nature of the Dharmas. What is self-nature? Observing that the self-nature of all Dharmas is empty, and being mindful of these things to awaken to them, this is called the factor of mindfulness. What is the factor of investigation of Dharma? If one can distinguish and understand the eighty-four thousand aggregates of Dharma, and regarding the Dharmas that are understood, understand that the definitive meaning is the definitive meaning, the non-definitive meaning is the non-definitive meaning, the conventional truth is the conventional truth, the ultimate truth is the ultimate truth, the provisional name is the provisional name, and correct understanding without doubt is correct understanding without doubt. Thus, distinguishing and selecting these Dharmas is called the factor of investigation of Dharma. What is the factor of vigor? If, regarding the mindfulness of Dharma, the investigation of Dharma, the joy of Dharma, the tranquility of Dharma, the concentration of Dharma, and the equanimity of Dharma, one takes up vigor and courage with wisdom, desiring to not regress and diligently practice, not abandoning the original intention and walking on the right path, this is called the factor of vigor. What is the factor of joy? The joy that arises from the practice of Dharma, the joy that arises in the mind towards the immeasurable Dharmas, without laziness, purely enjoying the Dharma, is joyful and exuberant, and can remove the afflictions of body and mind; this is called the factor of joy.

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云何除覺分？若除身心及諸煩惱，離於覆蓋入定境界令心正住，是名除覺分。

「云何定覺分？如所入定悉能覺了，非不入定是覺了法。又了諸見煩惱結縛，無始無終其心平等，一切諸法無別異相，能覺如是諸法等者，是名定覺分。

「云何舍覺分？若法憂喜其心不沒，亦復不為世法所牽，無高無下正住不動，無有諸漏、無喜無著、無諸障礙，正直隨順真諦正道，是名舍覺分。

「舍利弗！是名菩薩七覺分亦不可盡。

「複次，舍利弗！菩薩摩訶薩八聖道分亦不可盡。何等為八？正見、正思惟、正語、正業、正命、正精進、正念、正定。

「云何正見？若見出世，不起我見、眾生壽命養育士夫，斷見常見，有見無見，亦復不起善與不善無記等見，乃至不起生死涅槃二相之見，是名正見。

「云何正思惟？若思能起貪慾、瞋癡、諸煩惱等，是不名正。是正思惟不思不起如是等事，唯思戒、定、智慧、解脫、解脫知見，是正思惟。能思如是住戒等聚，如是思惟名正思惟。

「云何正語？凡所演說不令其身而有燋惱，亦不損他，成就如是善妙好語趣于正道，是名正語。

「云何正業？若業黑有黑報，白有白報，黑白有黑白報，終不敢作。若業非黑非白有非黑非白報，若業

【現代漢語翻譯】 現代漢語譯本 『如何去除覺悟的組成部分？』如果去除身心以及各種煩惱，脫離覆蓋（煩惱）進入禪定境界，使心保持正住，這稱為去除覺悟的組成部分。 『如何是禪定覺悟的組成部分？』如同進入禪定能夠完全覺察，不是沒有進入禪定就能覺察的法。又能覺察各種見解、煩惱、束縛，無始無終，其心平等，一切諸法沒有差別之相，能夠覺察諸法平等者，這稱為禪定覺悟的組成部分。 『如何是捨棄覺悟的組成部分？』如果對於憂愁和喜悅，其心不沉沒，也不被世俗之法所牽引，無高無下，保持正住不動，沒有各種煩惱，沒有喜悅和執著，沒有各種障礙，正直地隨順真諦正道，這稱為捨棄覺悟的組成部分。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！』這稱為菩薩的七覺悟組成部分，也是不可窮盡的。 『再者，舍利弗！』菩薩摩訶薩的八聖道分也是不可窮盡的。哪八種呢？正見、正思惟、正語、正業、正命、正精進、正念、正定。 『如何是正見？』如果見到出世的（真理），不生起我見、眾生見、壽命見、養育見、士夫見，斷見、常見，有見、無見，也不生起善與不善、無記等見，乃至不生起生死和涅槃兩種對立的見解，這稱為正見。 『如何是正思惟？』如果思惟能夠引起貪慾、嗔恚、愚癡等各種煩惱，這不稱為正思惟。正思惟是不思惟、不生起這些事情，只思惟戒、定、智慧、解脫、解脫知見，這是正思惟。能夠思惟安住于戒等聚集，這樣的思惟稱為正思惟。 『如何是正語？』凡是所說的話，不使自身感到焦躁惱怒，也不損害他人，成就這樣美好善妙的語言，趨向正道，這稱為正語。 『如何是正業？』如果行為是黑色的，就有黑色的報應；如果行為是白色的，就有白色的報應；如果行為是黑白相雜的，就有黑白相雜的報應，（菩薩）終究不敢做。如果行為非黑非白，有非黑非白的報應，如果行為

【English Translation】 English version 'How does one eliminate the components of enlightenment?' If one eliminates the body and mind, as well as all afflictions, and departs from the coverings (of afflictions), entering a state of meditative concentration, causing the mind to abide correctly, this is called eliminating the components of enlightenment. 'How is the component of enlightenment through meditative concentration?' It is like being able to fully perceive what is entered into meditative concentration; it is not a dharma that can be perceived without entering meditative concentration. Furthermore, it is to perceive all views, afflictions, and bonds, which are without beginning or end, with a mind that is equal, where all dharmas have no different characteristics, and to be able to perceive the equality of all dharmas; this is called the component of enlightenment through meditative concentration. 'How is the component of enlightenment through equanimity?' If, regarding sorrow and joy, the mind does not sink, nor is it drawn by worldly dharmas, without high or low, maintaining correct abiding without moving, without any outflows, without joy or attachment, without any obstacles, directly following the true path of truth, this is called the component of enlightenment through equanimity. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)!』 These are called the seven components of enlightenment of a Bodhisattva, and they are also inexhaustible. 'Furthermore, Shariputra!' The eightfold noble path of a Bodhisattva Mahasattva is also inexhaustible. What are the eight? Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. 'What is Right View?' If one sees the transcendent (truth), one does not give rise to the view of self, the view of sentient beings, the view of lifespan, the view of nurturing, the view of a person, the view of annihilation, the view of permanence, the view of existence, the view of non-existence, nor does one give rise to views of good, non-good, or neutral, and even does not give rise to the view of the two aspects of birth and death and nirvana; this is called Right View. 'What is Right Thought?' If thought can give rise to greed, hatred, delusion, and other afflictions, this is not called Right Thought. Right Thought is not thinking about or giving rise to such things, but only thinking about precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation; this is Right Thought. Being able to think about abiding in the aggregates of precepts, etc., such thinking is called Right Thought. 'What is Right Speech?' Whatever is spoken does not cause oneself to feel agitated or annoyed, nor does it harm others, accomplishing such beautiful and virtuous speech that leads to the right path; this is called Right Speech. 'What is Right Action?' If an action is black, there is a black retribution; if an action is white, there is a white retribution; if an action is mixed black and white, there is a mixed black and white retribution, (a Bodhisattva) would never dare to do it. If an action is neither black nor white, there is a retribution that is neither black nor white, if an action

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能盡業，是業必作，是菩薩所依止業。勤修如是諸正業等，是名正業。

「云何正命？若不捨聖種頭陀威儀，不動不轉無諸奸諂，不為世間利養所牽，易養易滿，常自堅持威儀禮節，見他得利心不生熱，於己利養常知止足，如是正行聖人所贊，是名正命。

「云何正進？若進向邪非聖所贊，所謂貪淫瞋恚愚癡煩惱，是不正精進終不為之。若法能入正諦聖道寂滅涅槃攀緣正路，是正精進修集勤行，是名正進。

「云何正念？若念不失不動於法，正直不曲，見生死過進向涅槃，繫心不忘不失正道，是名正念。

「云何正定？若定不亂於一切法，是菩薩如是住時成正決定，是名正定。菩薩住是三昧為一切眾生得解脫故，成正決定，是名正定。

「是八聖道悉是過去、未來、現在諸佛之道，是菩薩覺了已演說開示，分別顯現成就佛道。舍利弗！是名菩薩八聖道分亦不可盡。

「複次，舍利弗！菩薩摩訶薩修行定慧亦不可盡。

「云何為定？若心寂靜正寂靜寂滅不然，心常不亂守護諸根，不動不轉無有卒暴，安詳靜默堅持不失，善調柔軟獨處閑靜，其身遠離心不迴轉，思樂空寂阿練若處。無有惡求亦無所求非有多求，正命正行威儀堅固，知時隨時，常知止足易養易滿，堪忍力故心無

【現代漢語翻譯】 現代漢語譯本 能盡力完成（所應承擔的）業，是（菩薩）必定要做的業，這是菩薩所依止的業。勤奮修習這些正業等，這稱為正業。

『什麼是正命？』如果（菩薩）不捨棄聖種（指佛陀的種姓）的頭陀（苦行）威儀，不搖擺不定，沒有奸詐虛偽，不被世間的利益供養所牽絆，容易養活，容易滿足，常常自己堅持威儀禮節，看到他人獲得利益心中不生嫉妒，對於自己的利益供養常常知道適可而止，像這樣正直的行為是聖人所讚歎的，這稱為正命。

『什麼是正精進？』如果（菩薩）精進的方向是邪惡的，不是聖人所讚歎的，例如貪慾、嗔恨、愚癡、煩惱，這些是不正的精進，（菩薩）最終不會去做。如果（菩薩）所修的法能夠進入正諦（四聖諦）的聖道，寂滅涅槃，攀緣正路，這就是正精進，修習並勤奮實行，這稱為正精進。

『什麼是正念？』如果（菩薩）的念頭不迷失，不偏離正法，正直不彎曲，看到生死的過患，進而趨向涅槃，繫念於心不忘失正道，這稱為正念。

『什麼是正定？』如果（菩薩）的禪定在一切法中不散亂，菩薩像這樣安住時成就正決定，這稱為正定。菩薩安住于這種三昧（禪定）是爲了讓一切眾生得到解脫，成就正決定，這稱為正定。

這八聖道都是過去、未來、現在諸佛所走的道路，菩薩覺悟了這些道理后，演說開示，分別顯現，成就佛道。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這稱為菩薩的八聖道分，也是不可窮盡的。

再者，舍利弗！菩薩摩訶薩（大菩薩）修行禪定和智慧也是不可窮盡的。

『什麼是禪定？』如果心寂靜，真正寂靜，寂滅而不動搖，心常常不散亂，守護諸根（眼、耳、鼻、舌、身、意），不動搖不改變，沒有倉促暴躁，安詳靜默，堅持不失，善於調柔，獨處閑靜，其身遠離（喧囂），心不退轉，思念並樂於空寂的阿練若處（寂靜處）。沒有惡求，也沒有（過多的）所求，不是有很多的貪求，正命正行，威儀堅定，知道時機，隨順時機，常常知道適可而止，容易養活，容易滿足，因為堪忍的力量，心中沒有

【English Translation】 English version To fully accomplish the karma (actions) that should be done, is the karma that a Bodhisattva must do, and this is the karma that a Bodhisattva relies on. Diligently cultivating these right actions, etc., is called Right Action.

'What is Right Livelihood?' If (a Bodhisattva) does not abandon the ascetic practices of the holy lineage (referring to the Buddha's lineage), is unwavering, without deceit or hypocrisy, not being swayed by worldly gains and offerings, is easy to nourish, easy to satisfy, always upholds the proper conduct and etiquette, does not feel jealousy when seeing others gain benefits, and always knows to be content with their own gains and offerings, such upright conduct is praised by the sages, this is called Right Livelihood.

'What is Right Effort?' If (a Bodhisattva)'s effort is directed towards evil, which is not praised by the sages, such as greed, hatred, ignorance, and afflictions, these are wrong efforts, and (a Bodhisattva) will ultimately not engage in them. If the Dharma (teachings) that (a Bodhisattva) cultivates can lead to the Right Truth (Four Noble Truths), the holy path, the extinction of Nirvana, and following the right path, this is Right Effort, cultivating and diligently practicing, this is called Right Effort.

'What is Right Mindfulness?' If (a Bodhisattva)'s mind does not lose its focus, does not deviate from the Right Dharma, is upright and not crooked, sees the faults of birth and death, and progresses towards Nirvana, keeping the mind focused and not losing the right path, this is called Right Mindfulness.

'What is Right Concentration?' If (a Bodhisattva)'s concentration is not scattered in all Dharmas, when a Bodhisattva dwells in this way, they achieve Right Determination, this is called Right Concentration. A Bodhisattva dwells in this Samadhi (meditative state) for the sake of liberating all sentient beings, achieving Right Determination, this is called Right Concentration.

These Eightfold Noble Paths are the paths of all Buddhas in the past, present, and future. After a Bodhisattva has awakened to these principles, they expound, reveal, and manifest them, achieving Buddhahood. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Eightfold Noble Path of a Bodhisattva, and it is also inexhaustible.

Furthermore, Shariputra! The practice of Samadhi (concentration) and wisdom by a Bodhisattva Mahasattva (great Bodhisattva) is also inexhaustible.

'What is Samadhi?' If the mind is tranquil, truly tranquil, extinguished and unmoving, the mind is always not scattered, guarding the six senses (eyes, ears, nose, tongue, body, and mind), unmoving and unchanging, without haste or impetuosity, peaceful and silent, persevering without loss, skillful in taming, dwelling alone in quietude, the body is far away (from noise), the mind does not retreat, contemplating and delighting in the empty and tranquil Aranya (secluded place). There is no evil seeking, nor (excessive) seeking, not having many desires, Right Livelihood, Right Conduct, firm in conduct, knowing the time, following the time, always knowing to be content, easy to nourish, easy to satisfy, because of the power of endurance, the mind has no

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高下能忍惡罵。發心專向善法思惟，樂思惟處及諸禪支，發起慈心、入于悲心、安住喜心、善修舍心，正入初禪、二禪、三禪、四禪、空處、識處、無所有處、非有想非無想處，善能思惟九次第定，是名為定。舉要言之，菩薩助定無量無邊勤行修集，是名菩薩定不可盡。

「云何為慧？是慧修道入于諸法無我、無人、眾生、壽命，如是智慧分別諸陰如幻如化，諸界平等入如空聚，分別諸諦皆悉明瞭，隨順觀知十二因緣，分別諸見因果果證。所謂分別者，於一切法能得正見，如實而見真見空見無相愿見。又分別者，無分別故分別。所謂見者，亦無所見無所別知。如是見者為真實見，見真實者即得方便。是菩薩如是慧見不隨無為，修行諸善心無所住，是名為慧。舍利弗！是名菩薩修行定慧而不可盡。

「複次，舍利弗！菩薩摩訶薩總持辯才，亦不可盡。

「云何總持？所修善根正念積集，所有八萬四千法聚能正受持不忘不失，是名總持。又復，總持，若一切佛所說妙法，一切菩薩緣覺聲聞凡夫眾生音聲善語，悉能受持，是名總持。設劫災起捨命餘生，菩薩爾時正念總持不忘不失，如觀掌中阿摩勒果，菩薩觀見一切諸法亦復如是，是名總持。

「云何辯才？菩薩所說無有滯礙，所說無住、所說無斷

【現代漢語翻譯】 現代漢語譯本：能忍受高低貴賤的惡罵。發心專注于善法思考，樂於思考的處所和各種禪定支分，發起慈愛之心、進入悲憫之心、安住喜悅之心、善修捨棄之心，正確進入初禪、二禪、三禪、四禪、空無邊處、識無邊處、無所有處、非想非非想處，善於思考九次第定，這稱為定。總而言之，菩薩輔助禪定的修行是無量無邊、勤奮修習的，這稱為菩薩的禪定不可窮盡。 什麼是慧？這種智慧修道，進入諸法無我、無人、無眾生、無壽命的境界，這樣的智慧能分別諸陰如幻如化，諸界平等進入如同空聚，分別諸諦都明瞭，隨順觀察瞭解十二因緣，分別諸見的因果果證。所謂分別，是對一切法能得到正見，如實地見到真見、空見、無相愿見。又所謂分別，是因為無分別而分別。所謂見，也是無所見、無所分別知。這樣的見是真實的見，見到真實就能得到方便。這樣的菩薩以智慧見而不隨順無為，修行各種善法心無所住，這稱為慧。舍利弗！這稱為菩薩修行禪定和智慧而不可窮盡。 再者，舍利弗！菩薩摩訶薩的總持（dharani，記憶和保持的能力）和辯才（pratibhana，流暢的表達能力），也是不可窮盡的。 什麼是總持？所修的善根正念積累，所有八萬四千法聚能正確受持而不忘失，這稱為總持。又，總持是指，如果一切佛所說的妙法，一切菩薩、緣覺、聲聞、凡夫眾生的音聲善語，都能受持，這稱為總持。假設劫難發生，捨棄生命而轉生，菩薩那時正念總持而不忘失，如同觀看掌中的阿摩勒果（amalaka，一種水果），菩薩觀察一切諸法也是如此，這稱為總持。 什麼是辯才？菩薩所說沒有滯礙，所說沒有執著，所說沒有斷絕。

【English Translation】 English version: Able to endure abuse from the high and low. Resolving to focus on virtuous thoughts, delighting in places of contemplation and the various factors of meditation, generating loving-kindness, entering into compassion, abiding in joy, skillfully cultivating equanimity, correctly entering the first dhyana (meditative absorption), the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, skillfully contemplating the nine successive abidings, this is called samadhi (concentration). In short, the bodhisattva's practice of assisting samadhi is immeasurable and boundless, diligently cultivated, this is called the bodhisattva's samadhi that cannot be exhausted. What is prajna (wisdom)? This wisdom cultivates the path, entering into the non-self of all dharmas (phenomena), no person, no sentient being, no life span, such wisdom can distinguish the skandhas (aggregates) as illusory and transformative, the dhatus (elements) equally entering like an empty gathering, distinguishing the truths (aryasatya) all clearly, observing and understanding the twelve links of dependent origination (pratityasamutpada), distinguishing the causes, effects, and results of various views. What is meant by distinguishing is to be able to attain right view of all dharmas, to truly see the true view, the empty view, the signless aspiration view. Furthermore, what is meant by distinguishing is to distinguish because of non-distinction. What is meant by seeing is also not seeing anything, not distinguishing anything. Such seeing is true seeing, and seeing the truth leads to skillful means. Such a bodhisattva, with wisdom seeing, does not follow non-action, cultivates various virtuous deeds without dwelling in the mind, this is called prajna. Shariputra! This is called the bodhisattva's practice of samadhi and prajna that cannot be exhausted. Furthermore, Shariputra! The bodhisattva mahasattva's dharani (retention and memory) and pratibhana (eloquence) are also inexhaustible. What is dharani? The accumulated roots of virtue, with right mindfulness, all eighty-four thousand collections of dharmas can be correctly retained without forgetting or losing, this is called dharani. Moreover, dharani means that if all the wonderful dharmas spoken by all the Buddhas, all the sounds and virtuous words of bodhisattvas, pratyekabuddhas (solitary realizers), shravakas (hearers), ordinary beings, can be retained, this is called dharani. Suppose a kalpa (eon) of disaster arises, abandoning life and being reborn, the bodhisattva at that time, with right mindfulness, retains dharani without forgetting or losing, like viewing an amalaka fruit in the palm of the hand, the bodhisattva observes all dharmas in the same way, this is called dharani. What is pratibhana? The bodhisattva's speech has no obstruction, what is spoken has no attachment, what is spoken has no cessation.

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、所說通利、所說喜豫、所說捷疾，如是所說皆是先業清凈果報，諸佛護念諸天攝受，說無錯謬功不唐捐進向涅槃。菩薩成就如是辯才，所有色像及眾生類，辯才應機不豫思惟、不豫分別，善能贊說契經偈頌。若至大眾、剎利眾、婆羅門眾、長者眾、沙門眾、四天王眾、三十三天眾、魔眾、梵眾，在在處處自然能知眾生根量，以無礙辯而為說法，是菩薩如本喜樂講宣法要終身不斷，是名辯才。

「舍利弗！是名菩薩總持辯才，亦不可盡。

「複次，舍利弗！菩薩摩訶薩撰集四法亦不可盡。何等四？是菩薩知一切行無常、一切行苦、一切法無我、一切法寂滅涅槃。云何無常義？無所有是無常義，無所破壞是無常義。是無常義者即無我義，若法無我無能壞者。性寂滅故，是名無常義。云何苦義？無所求故是苦義，愛染盡故是苦義，無所愿故是苦義，空無有故是苦義，是名苦義。云何無我義？畢竟無我是無我義，如無我義即是空義、無所有義、虛誑不實義，是名無我義。云何寂滅涅槃義？是寂滅義非唸唸滅，如非唸唸滅即是寂滅。菩薩得是無盡智慧，知一切法相同于寂滅，寂滅者即是涅槃，是名寂滅涅槃義。

「舍利弗！是名菩薩撰集四法而不可盡。

「複次，舍利弗！菩薩摩訶薩一道亦不可盡。

【現代漢語翻譯】 現代漢語譯本 所說的通達流暢，所說的令人喜悅，所說的敏捷快速，像這樣所說的一切都是先前清凈業的果報，諸佛護念，諸天攝受，所說沒有錯誤，功德不會白費，最終趨向涅槃。菩薩成就這樣的辯才，對於一切色相和眾生種類，辯才應機而發，不需要預先思考，不需要預先分別，善於讚頌宣說契經偈頌。如果到了大眾之中，剎利（武士）眾、婆羅門（祭司）眾、長者（富人）眾、沙門（出家人）眾、四天王眾、三十三天眾、魔眾、梵眾，在任何地方都能自然知道眾生的根器和程度，用無礙的辯才為他們說法。這樣的菩薩像原本那樣喜悅地宣講佛法要義，終身不斷，這叫做辯才。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！這叫做菩薩的總持辯才，也是不可窮盡的。』 『再者，舍利弗！菩薩摩訶薩（偉大的菩薩）彙集四法也是不可窮盡的。是哪四法呢？這位菩薩知道一切行是無常的，一切行是苦的，一切法是無我的，一切法是寂滅涅槃。什麼是無常的意義呢？沒有所有是無常的意義，沒有被破壞是無常的意義。這無常的意義也就是無我的意義，如果法是無我的，就沒有能破壞它的東西。因為本性寂滅，這叫做無常的意義。什麼是苦的意義呢？沒有所求是苦的意義，愛染滅盡是苦的意義，沒有願望是苦的意義，空無所有是苦的意義，這叫做苦的意義。什麼是無我的意義呢？畢竟沒有我是無我的意義，像無我的意義就是空義、無所有義、虛妄不實義，這叫做無我的意義。什麼是寂滅涅槃的意義呢？這寂滅的意義不是念念滅，像不是念念滅就是寂滅。菩薩得到這種無盡的智慧，知道一切法都相同于寂滅，寂滅就是涅槃，這叫做寂滅涅槃的意義。』 『舍利弗！這叫做菩薩彙集四法而不可窮盡。』 『再者，舍利弗！菩薩摩訶薩一道也是不可窮盡的。』

【English Translation】 English version What is spoken is fluent and clear, what is spoken is pleasing, what is spoken is quick and swift; all that is spoken in this way is the result of pure past karma. The Buddhas protect and remember them, the devas (gods) embrace them, what is spoken is without error, the merit is not in vain, and they advance towards Nirvana. A Bodhisattva who has achieved such eloquence, regarding all forms and types of beings, their eloquence arises spontaneously, without prior thought or discrimination, and they are skilled in praising and expounding the sutras and verses. If they go to a gathering, whether it be a gathering of Kshatriyas (warriors), Brahmins (priests), elders, Shramanas (ascetics), the Four Heavenly Kings, the Thirty-three Heavens, demons, or Brahmas, in any place they can naturally know the capacity and level of beings, and use unobstructed eloquence to teach the Dharma. Such a Bodhisattva, like their original joy, proclaims the essence of the Dharma throughout their life without ceasing; this is called eloquence. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Bodhisattva's eloquence of total retention, and it is also inexhaustible.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva (great Bodhisattva) who gathers four dharmas is also inexhaustible. What are these four? This Bodhisattva knows that all conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, and all dharmas are the quiescence of Nirvana. What is the meaning of impermanence? Having nothing is the meaning of impermanence, not being destroyed is the meaning of impermanence. This meaning of impermanence is also the meaning of no-self; if a dharma is without self, there is nothing that can destroy it. Because its nature is quiescent, this is called the meaning of impermanence. What is the meaning of suffering? Having no desire is the meaning of suffering, the exhaustion of attachment is the meaning of suffering, having no wishes is the meaning of suffering, being empty and without existence is the meaning of suffering; this is called the meaning of suffering. What is the meaning of no-self? Ultimately having no self is the meaning of no-self; like the meaning of no-self is the meaning of emptiness, the meaning of having nothing, the meaning of being false and unreal; this is called the meaning of no-self. What is the meaning of the quiescence of Nirvana? This meaning of quiescence is not the cessation of every moment; like not being the cessation of every moment is quiescence. A Bodhisattva who obtains this inexhaustible wisdom knows that all dharmas are the same as quiescence, and quiescence is Nirvana; this is called the meaning of the quiescence of Nirvana.' 'Shariputra! This is called the Bodhisattva gathering four dharmas, and it is inexhaustible.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva's one path is also inexhaustible.'

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云何一道？菩薩所得真實智慧不從他聞。又一道者，菩薩獨一無有伴侶，已於阿耨多羅三藐三菩提能大莊嚴。以自力勢精進攝取，畢竟自修不假他作，自以因緣勇猛之力，建立如是堅固莊嚴，如諸眾生所作善業，我亦如是悉當作之，及諸聖人從初發心所作諸行，我亦當作。施非我伴我是施伴，戒忍精進禪定智慧非是我伴我是彼伴，諸波羅蜜不能使我，而我能使諸波羅蜜，一切善根皆亦如是。如是等法雖非我伴，我要當行。不恃於他，勇猛自力獨行無伴，坐于道場金剛座處壞諸魔眾，以一念慧成阿耨多羅三藐三菩提，我當如是覺了分別。舍利弗！是名菩薩一道無盡。

「複次，舍利弗！菩薩摩訶薩所修方便亦不可盡。云何方便？見一切法是方便，發起諸法是方便，為菩薩使是方便，畢竟分別是方便，無有齊限是方便，志意常求出世之法是方便，于佈施時即能具足諸波羅蜜是方便，持禁戒時在在處處自在往生是方便，行忍辱時莊嚴自身及菩提道是方便，行精進時心無所住是方便，修禪定時無有退失是方便，修行慧時不證無為是方便，修慈心時愍無力勢是方便，修悲心時不厭生死是方便，修喜心時無樂處樂是方便，修舍心時發心修集一切善根是方便，能修天眼為欲成就諸佛眼故是方便，修集天耳為欲成就諸佛耳故是方

【現代漢語翻譯】 現代漢語譯本： 什麼是一道？菩薩所獲得的真實智慧不是從他人那裡聽來的。又，所謂一道，是指菩薩獨自一人，沒有伴侶，已經能夠以無上正等正覺來莊嚴自身。憑藉自身的力量精進攝取，最終自己修行而不依賴他人，依靠自身因緣的勇猛力量，建立如此堅固的莊嚴。如同所有眾生所做的善業，我也要像他們一樣全部去做；以及所有聖人從最初發心所做的各種修行，我也要去做。佈施不是我的伴侶，我是佈施的伴侶；戒、忍、精進、禪定、智慧不是我的伴侶，我是它們的伴侶；諸波羅蜜不能使役我，而我能使役諸波羅蜜，一切善根也都是如此。像這樣的法雖然不是我的伴侶，我卻要實行。不依賴他人，以勇猛的自身力量獨自修行，沒有伴侶，坐在道場的金剛座上，摧毀一切魔眾，以一念的智慧成就無上正等正覺，我應當如此覺悟和分別。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這名為菩薩的一道無有窮盡。

再者，舍利弗！菩薩摩訶薩（偉大的菩薩）所修行的方便法門也是不可窮盡的。什麼是方便？見到一切法是方便，發起諸法是方便，作為菩薩的使者是方便，最終分別諸法是方便，沒有止境是方便，志向常求出世之法是方便，在佈施時就能圓滿諸波羅蜜是方便，持守禁戒時在任何地方都能自在往生是方便，行忍辱時莊嚴自身和菩提道是方便，行精進時心無所住是方便，修禪定時沒有退失是方便，修行智慧時不證入無為是方便，修慈心時憐憫無力者是方便，修悲心時不厭惡生死是方便，修喜心時不在安樂處尋求安樂是方便，修舍心時發心修集一切善根是方便，能夠修天眼是爲了成就諸佛的眼睛是方便，修集天耳是爲了成就諸佛的耳朵是方便。

【English Translation】 English version: What is the One Path? The true wisdom attained by a Bodhisattva does not come from hearing it from others. Furthermore, the One Path means that a Bodhisattva is solitary, without companions, and is already capable of greatly adorning themselves with Anuttara-samyak-sambodhi (supreme perfect enlightenment). Through their own strength and diligent effort, they ultimately cultivate themselves without relying on others. By the power of their own causes and conditions, they establish such firm adornment. Just as all sentient beings perform good deeds, I too shall do all of them; and like all the practices that the sages have done since their initial aspiration, I too shall do them. Giving is not my companion, I am the companion of giving; precepts, patience, diligence, meditation, and wisdom are not my companions, I am their companion; the Paramitas (perfections) cannot command me, but I can command the Paramitas, and all good roots are the same. Although such dharmas are not my companions, I shall practice them. Not relying on others, with courageous self-power, I shall practice alone without companions, sit upon the Vajra seat in the Bodhi-mandala (place of enlightenment), destroy all the Maras (demons), and with a single thought of wisdom, attain Anuttara-samyak-sambodhi. I shall awaken and discern in this way. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is called the Bodhisattva's One Path, which is inexhaustible.

Moreover, Shariputra! The skillful means practiced by a Bodhisattva-Mahasattva (great Bodhisattva) are also inexhaustible. What are skillful means? Seeing all dharmas is a skillful means, initiating all dharmas is a skillful means, being a messenger for the Bodhisattvas is a skillful means, ultimately distinguishing all dharmas is a skillful means, having no limit is a skillful means, constantly seeking the dharma of transcending the world is a skillful means, being able to perfect all Paramitas when giving is a skillful means, being able to be reborn freely anywhere when upholding precepts is a skillful means, adorning oneself and the path to Bodhi when practicing patience is a skillful means, having no attachment in the mind when practicing diligence is a skillful means, having no regression when practicing meditation is a skillful means, not realizing the unconditioned when practicing wisdom is a skillful means, having compassion for the powerless when practicing loving-kindness is a skillful means, not being averse to birth and death when practicing compassion is a skillful means, not seeking joy in joyful places when practicing joy is a skillful means, aspiring to cultivate all good roots when practicing equanimity is a skillful means, being able to cultivate the divine eye in order to achieve the eyes of all Buddhas is a skillful means, and cultivating the divine ear in order to achieve the ears of all Buddhas is a skillful means.

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便，修他心智為得佛智知諸眾生根量深淺故是方便，修宿命智為得佛智知於三世無掛礙故是方便，修集神通為得諸佛神通力故是方便。

「隨眾生心是方便，既自曉了復了眾生是方便。能自度已示現未度，而方勤修求于度世是方便。已離煩惱示有煩惱是方便，已舍重擔示有重擔是方便。能知根量隨量說法是方便，善能誘進鈍根眾生是方便，知時非時是方便，知可行道墮邪眾生安置正道是方便，能令量作無量無量作量是方便，令損壞者還復如本是方便，示現勝地是方便，示說涅槃有五欲樂是方便，已得解脫示有繫縛是方便，處在生死不墮生死是方便，于諸威儀無所專當亦不退失是方便，唯觀眾生不觀持戒及以毀戒是方便，攝諸見緣不生諍競是方便，悉是音聲假名無實是方便，常行三界是方便，得解脫相行是方便，親近凡夫如親近聖人是方便，不證涅槃常處生死是方便，于魔行處顯大光明無有煩惱是方便，一切是一切非是方便。

「舍利弗！是名菩薩修行方便亦不可盡。

「舍利弗！是名菩薩摩訶薩八十無盡。是八十無盡悉能含受一切佛法。」無盡意菩薩摩訶薩說是法門品時，六十七百千眾生未發心者即發阿耨多羅三藐三菩提心，五百二千菩薩摩訶薩得無生法忍。

爾時，大眾以種種華香、種種

【現代漢語翻譯】 現代漢語譯本：因此，修習他心智是爲了獲得佛的智慧，從而瞭解眾生根性的深淺，這是一種方便法門；修習宿命智是爲了獲得佛的智慧，從而瞭解過去、現在、未來三世而無所障礙，這是一種方便法門；修習神通是爲了獲得諸佛的神通力量，這是一種方便法門。 隨順眾生的心意是方便法門，既自己明白又使眾生明白是方便法門。能夠自己得度，又示現尚未得度，從而勤奮修行以求度化世間，這是方便法門。已經脫離煩惱，卻示現有煩惱的樣子，這是方便法門；已經放下重擔，卻示現有重擔的樣子，這是方便法門。能夠了解眾生的根性，並根據其根性說法，這是方便法門；善於引導根性遲鈍的眾生進步，這是方便法門；知道何時應該說法，何時不應該說法，這是方便法門；知道哪些眾生可以修行，將墮入邪道的眾生安置於正道，這是方便法門；能夠使有限的變為無限，使無限的變為有限，這是方便法門；使損壞的恢復如初，這是方便法門；示現殊勝的境界，這是方便法門；宣說涅槃中有五欲之樂，這是方便法門；已經獲得解脫，卻示現有束縛，這是方便法門；身處生死輪迴，卻不被生死所束縛，這是方便法門；對於一切威儀沒有固定的執著，也不會退失，這是方便法門；只觀察眾生，不觀察持戒或毀戒，這是方便法門；攝取各種見解，不生爭論，這是方便法門；一切音聲都是假名，沒有實體，這是方便法門；常在三界中行走，這是方便法門；獲得解脫的相狀，並以此修行，這是方便法門；親近凡夫如同親近聖人，這是方便法門；不證入涅槃，常處生死輪迴，這是方便法門；在魔的行處顯現大光明，而沒有煩惱，這是方便法門；一切都是，一切都不是，這是方便法門。 舍利弗（Śāriputra）！這名為菩薩修行的方便法門，也是不可窮盡的。 舍利弗（Śāriputra）！這名為菩薩摩訶薩（Bodhisattva-mahāsattva）的八十種無盡。這八十種無盡能夠包含一切佛法。』當無盡意菩薩摩訶薩（Akṣayamati Bodhisattva-mahāsattva）宣說此法門品時，六十七百千眾生中未發菩提心者，即發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），五百二千菩薩摩訶薩（Bodhisattva-mahāsattva）獲得無生法忍（anutpattika-dharma-kṣānti）。 當時，大眾以種種鮮花、種種香料、種種

【English Translation】 English version: Therefore, cultivating the mind-reading wisdom (paracitta-jñāna) is a skillful means (upāya) to attain the Buddha's wisdom (buddha-jñāna) and understand the depth of beings' roots; cultivating the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna) is a skillful means to attain the Buddha's wisdom and understand the three periods of time (past, present, and future) without hindrance; cultivating supernatural powers (ṛddhi) is a skillful means to attain the supernatural powers of all Buddhas. To accord with the minds of beings is a skillful means; to understand oneself and also enable beings to understand is a skillful means. To be able to cross over oneself and yet appear as not having crossed over, and thus diligently cultivate to liberate the world, is a skillful means. To have already left afflictions but appear as having afflictions is a skillful means; to have already laid down the burden but appear as having a burden is a skillful means. To be able to know the roots of beings and teach according to their capacity is a skillful means; to be good at guiding beings with dull roots to progress is a skillful means; to know when it is the right time to teach and when it is not is a skillful means; to know which beings can practice and to place those who have fallen into wrong paths on the right path is a skillful means; to be able to make the limited unlimited and the unlimited limited is a skillful means; to restore what is damaged to its original state is a skillful means; to manifest superior realms is a skillful means; to teach that there are five desires of pleasure in Nirvana is a skillful means; to have already attained liberation but appear as having bondage is a skillful means; to be in the cycle of birth and death but not be bound by it is a skillful means; to have no fixed attachment to any conduct and not regress is a skillful means; to only observe beings and not observe whether they keep or break precepts is a skillful means; to gather all views and not engage in disputes is a skillful means; all sounds are provisional names without substance is a skillful means; to constantly walk in the three realms is a skillful means; to attain the appearance of liberation and practice accordingly is a skillful means; to be close to ordinary people as if close to sages is a skillful means; not to enter Nirvana but to remain in the cycle of birth and death is a skillful means; to manifest great light in the realm of demons without affliction is a skillful means; everything is and everything is not is a skillful means. Śāriputra! This is called the skillful means of a Bodhisattva's practice, and it is also inexhaustible. Śāriputra! These are called the eighty inexhaustibles of a Bodhisattva-mahāsattva. These eighty inexhaustibles can contain all the Buddha's teachings.』 When the Bodhisattva-mahāsattva Akṣayamati was expounding this chapter on the Dharma, sixty-seven hundred thousand beings who had not yet generated the Bodhi mind immediately generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and five hundred and two thousand Bodhisattva-mahāsattvas attained the tolerance of the non-arising of dharmas (anutpattika-dharma-kṣānti). At that time, the great assembly with various flowers, various incenses, various

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華鬘、種種華蓋，供養如來及無盡意並是經典，于上空中有無量天樂，自然出聲作如是言：「諸佛、世尊于無量劫所集阿耨多羅三藐三菩提，無盡意菩薩今於是大集經中已說其義。若有聞是無盡法門，信解受持讀誦解說，當知是人則為具足是無盡法。」

爾時，世尊以覆肩衣與無盡意贊言：「善哉，善哉！大士快說是義，非但我許，十方諸佛亦復如是。」

爾時，無盡意菩薩摩訶薩兩手捧衣置自頂上，而白佛言：「世尊！諸天世人當視是衣過於塔想，以是如來所受用故。」

爾時，多有種種寶衣、種種寶蓋、種種寶幡、種種寶樹、種種寶鬘，從十方世界自然而來，覆無盡意而為供養。是時，寶衣、幡蓋、樹鬘自然演出如是之言：「善哉，善哉！善男子！善能說是無盡法門，如汝所說我等所許。」

爾時，舍利弗白佛言：「世尊！如是寶衣供養之具，從何處來。乃出是言？」

佛告舍利弗：「是無盡意菩薩初發阿耨多羅三藐三菩提心時所化眾生，皆於十方已成阿耨多羅三藐三菩提。是彼諸佛正遍知等，知恩報恩故，遣是來稱揚讚歎是無盡意真實功德，並復供養所說經典。」

爾時，大眾于無盡意菩薩摩訶薩倍生恭敬尊重讚歎，作如是言：「我等今者快得大利，得見無盡意菩薩，恭

【現代漢語翻譯】 現代漢語譯本：用花環、各種華蓋供養如來（Tathagata，佛的稱號）和無盡意（Akshayamati，菩薩名），以及這部經典。在空中，有無數的天樂自然發出聲音，說：『諸佛、世尊在無量劫中所積累的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），無盡意菩薩現在在這部大集經中已經闡述了它的含義。如果有人聽聞這無盡法門，並能信解、受持、讀誦、解說，應當知道這個人就具備了這無盡的法。』 這時，世尊用覆蓋肩膀的衣服給予無盡意，並讚歎說：『善哉，善哉！大士，你很好地闡述了這個意義，不僅我認可，十方諸佛也都是如此。』 這時，無盡意菩薩摩訶薩（Mahasattva，大菩薩）雙手捧著衣服，放在自己的頭頂上，對佛說：『世尊！諸天和世人應當把這件衣服看得比佛塔還要珍貴，因為它被如來所使用過。』 這時，從十方世界自然而來各種寶衣、各種寶蓋、各種寶幡、各種寶樹、各種寶鬘，覆蓋在無盡意身上作為供養。這時，寶衣、寶幡、寶蓋、寶樹、寶鬘自然發出這樣的聲音：『善哉，善哉！善男子！你善於闡述這無盡法門，正如你所說，我們都認可。』 這時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！這些寶衣供養之物，是從哪裡來的？竟然能發出這樣的聲音？』 佛告訴舍利弗：『這是無盡意菩薩最初發阿耨多羅三藐三菩提心時所教化的眾生，他們都在十方世界已經成就了阿耨多羅三藐三菩提。這些諸佛正遍知（Samyaksambuddha，正等覺者）等，爲了知恩報恩，所以派遣這些寶物來稱揚讚歎無盡意的真實功德，並且供養他所說的經典。』 這時，大眾對無盡意菩薩摩訶薩更加恭敬、尊重、讚歎，說：『我們今天真是得到了巨大的利益，能夠見到無盡意菩薩，恭敬他。』

【English Translation】 English version: With garlands, various jeweled canopies, they made offerings to the Tathagata (the Thus-Gone One, an epithet of the Buddha) and Akshayamati (the Bodhisattva of Inexhaustible Wisdom), as well as to this scripture. In the sky, countless heavenly music naturally arose, saying: 'The Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) accumulated by all Buddhas and World Honored Ones over countless kalpas (eons), Bodhisattva Akshayamati has now explained its meaning in this Great Assembly Sutra. If anyone hears this inexhaustible Dharma gate, and believes, understands, receives, upholds, reads, and explains it, know that this person possesses this inexhaustible Dharma.' At that time, the World Honored One gave his shoulder-covering robe to Akshayamati, and praised him, saying: 'Excellent, excellent! Great being, you have well explained this meaning. Not only do I approve, but all the Buddhas of the ten directions also do so.' At that time, Bodhisattva Mahasattva (Great Being) Akshayamati held the robe with both hands, placed it on his head, and said to the Buddha: 'World Honored One! Gods and people should regard this robe as more precious than a stupa (a Buddhist shrine), because it has been used by the Tathagata.' At that time, various jeweled robes, various jeweled canopies, various jeweled banners, various jeweled trees, and various jeweled garlands came naturally from the ten directions, covering Akshayamati as offerings. At that time, the jeweled robes, banners, canopies, trees, and garlands naturally emitted such words: 'Excellent, excellent! Good man! You are skilled in explaining this inexhaustible Dharma gate. As you have said, we all approve.' At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Where do these jeweled robes and offerings come from? And how can they emit such words?' The Buddha told Sariputra: 'These are the beings that Bodhisattva Akshayamati converted when he first generated the mind for Anuttara-samyak-sambodhi. They have all attained Anuttara-samyak-sambodhi in the ten directions. These Buddhas, Samyaksambuddhas (Perfectly Enlightened Ones), and others, in order to repay their gratitude, have sent these offerings to praise and extol the true merits of Akshayamati, and to make offerings to the scripture he has spoken.' At that time, the assembly developed even greater respect, reverence, and praise for Bodhisattva Mahasattva Akshayamati, saying: 'Today, we have gained great benefit, being able to see Bodhisattva Akshayamati, and to pay him respect.'

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敬供養尊重讚歎，並得聞是無盡法門。若有直得聞無盡意菩薩名字，亦得善利，何況眼見兼聞是典！」

爾時，世尊于大眾中聞是語已，告舍利弗：「若有善男子、善女人學菩薩道，於一劫中供養諸佛，學戒威儀，以堪忍力盡諸眾生生死苦際，精勤修集如救頭然，于諸禪定一心成就智慧方便，若離此經，我說是人未能具足六波羅蜜。

「舍利弗！若有善男子、善女人，聞是經典信解受持、讀誦、解義如說修行，我說是人已為具足諸波羅蜜，速得成就阿耨多羅三藐三菩提。何以故？舍利弗！若有菩薩受持此經為他演說，即為具足檀那波羅蜜。何以故？于諸施中法施為勝，初不忘失菩薩之心。若持此經即是持戒，故能具足尸羅波羅蜜。何以故？一切菩薩所學禁戒是經所攝。若於此經能堪忍樂，一切眾生所不能壞。能於是中進修忍辱，即為具足羼提波羅蜜。若是經典勤行轉說，身口意業精勤修集，即為具足毗梨耶波羅蜜。若於是經其心寂滅無有散亂，一心定意分別法相，即為具足禪那波羅蜜。若於是經自得現智，不從他聞得正行智，即為具足般若波羅蜜。

「舍利弗！若有菩薩勤學是經，若欲具足諸波羅蜜則為不難。舍利弗！若有菩薩學習此經，受持讀誦如說修行書寫經卷，當知是人一切佛法已為在手，

【現代漢語翻譯】 現代漢語譯本：

『恭敬供養、尊重讚歎，就能聽聞這無盡的法門。如果有人僅僅聽到無盡意菩薩（Avalokiteśvara，觀世音菩薩的別名）的名字，也能獲得善利，更何況親眼見到並聽聞這部經典呢！』 當時，世尊在大眾中聽到這些話后，告訴舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）說：『如果有善男子、善女人修學菩薩道，在一劫（kalpa，佛教的時間單位，指非常長的時間）中供養諸佛，學習戒律威儀，以堪忍的力量度脫一切眾生的生死苦難，精勤修行如同救頭燃眉一樣，在各種禪定中一心成就智慧方便，如果離開了這部經典，我說這個人還不能圓滿具足六波羅蜜（ṣaṭ pāramitā，菩薩修行的六種主要方法，即佈施、持戒、忍辱、精進、禪定、智慧）。』 『舍利弗！如果有善男子、善女人，聽聞這部經典，信受理解、受持、讀誦、解釋經義並如所說修行，我說這個人已經圓滿具足了諸波羅蜜，很快就能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧）。為什麼呢？舍利弗！如果菩薩受持這部經典併爲他人演說，就等於具足了檀那波羅蜜（dāna-pāramitā，佈施波羅蜜）。為什麼呢？在一切佈施中，法佈施最為殊勝，而且永遠不會忘記菩薩的初心。如果受持這部經典，就是持戒，所以能夠具足尸羅波羅蜜（śīla-pāramitā，持戒波羅蜜）。為什麼呢？一切菩薩所學的禁戒都包含在這部經典中。如果能在這部經典中安忍喜樂，一切眾生都不能破壞。能在這其中精進修習忍辱，就等於具足了羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）。如果勤奮地轉說這部經典，身口意三業都精勤修習，就等於具足了毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）。如果在這部經典中內心寂靜，沒有散亂，一心專注地分別法相，就等於具足了禪那波羅蜜（dhyāna-pāramitā，禪定波羅蜜）。如果在這部經典中自己獲得現智，不從他人聽聞而獲得正確的智慧，就等於具足了般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）。』 『舍利弗！如果菩薩勤奮學習這部經典，想要圓滿具足諸波羅蜜，那就不是難事。舍利弗！如果菩薩學習這部經典，受持讀誦，如所說修行，書寫經卷，應當知道這個人已經掌握了一切佛法。』

【English Translation】 English version:

'By respectfully making offerings, honoring, and praising, one can hear this inexhaustible Dharma gate. If one merely hears the name of Bodhisattva Inexhaustible Intent (Avalokiteśvara), one will also gain great benefit, how much more so if one sees and hears this scripture!' At that time, the World Honored One, having heard these words in the assembly, said to Śāriputra: 'If there are good men or good women who study the Bodhisattva path, making offerings to all Buddhas for one kalpa, learning the precepts and dignified conduct, using the power of forbearance to end the suffering of birth and death for all sentient beings, diligently cultivating as if their heads were on fire, and single-mindedly achieving wisdom and skillful means in various samadhis, if they are apart from this scripture, I say that these people have not yet fully perfected the Six Perfections (ṣaṭ pāramitā, the six main practices of a Bodhisattva: generosity, morality, patience, diligence, meditation, and wisdom).' 'Śāriputra! If there are good men or good women who hear this scripture, believe and understand it, receive and uphold it, recite it, explain its meaning, and practice as it says, I say that these people have already fully perfected all the Perfections and will quickly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of a Buddha). Why is that? Śāriputra! If a Bodhisattva receives and upholds this scripture and expounds it to others, it is equivalent to perfecting the Perfection of Giving (dāna-pāramitā). Why is that? Among all kinds of giving, the giving of Dharma is the most excellent, and one will never forget the Bodhisattva's initial aspiration. If one upholds this scripture, it is equivalent to upholding the precepts, thus one can perfect the Perfection of Morality (śīla-pāramitā). Why is that? All the precepts that Bodhisattvas learn are contained within this scripture. If one can endure joyfully in this scripture, all sentient beings cannot destroy it. If one can diligently cultivate patience within it, it is equivalent to perfecting the Perfection of Patience (kṣānti-pāramitā). If one diligently propagates this scripture, and diligently cultivates with body, speech, and mind, it is equivalent to perfecting the Perfection of Diligence (vīrya-pāramitā). If one's mind is tranquil and without distraction in this scripture, and one focuses single-mindedly on discerning the characteristics of the Dharma, it is equivalent to perfecting the Perfection of Meditation (dhyāna-pāramitā). If one attains direct wisdom through this scripture, and gains correct wisdom without hearing it from others, it is equivalent to perfecting the Perfection of Wisdom (prajñā-pāramitā).' 'Śāriputra! If a Bodhisattva diligently studies this scripture, if they wish to fully perfect all the Perfections, it will not be difficult. Śāriputra! If a Bodhisattva studies this scripture, receives and upholds it, recites it, practices as it says, and writes out the scripture, you should know that this person has already grasped all the Buddha Dharma.'

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四大之性可變令異，是菩薩心於阿耨多羅三藐三菩提不可復轉。

「舍利弗！此經典者即是菩薩不退轉印，是故菩薩當求是印。若有善男子、善女人，親近是印者則為親近一切佛法。」

爾時，四天王及其眷屬即從座起，合掌向佛白佛言：「世尊！我等四王是佛弟子已得道跡。若有善男子、善女人受持是經，我等堪任為作衛護供給侍使，當於是人起如來想。何以故？是經典中出諸乘故。」

爾時，釋提桓因即從座起，合掌向佛白佛言：「世尊！我數從佛聞無量無邊百千經典，未曾得聞如是經典分別深義。世尊！在在處處國土郡縣城邑村落有說此經者，我躬當與三十三天故往聽受，並護法師益其氣力，勇猛精進正念辯才，令是法師于諸大眾得無所畏廣能宣說如是經典。」

佛言：「善哉，善哉！憍尸迦！汝欲擁護是說法者，令得勇進正念辯才。憍尸迦！若欲擁護是說法人，即為擁護諸佛正法，護正法者則為擁護一切眾生。」

爾時，梵自在天王合掌長跪，前白佛言：「世尊！若是經典流佈之處，我躬當與其餘梵眾並諸眷屬，舍禪喜樂往詣彼所聽受咨請。我往彼時當現四瑞令其覺知。云何為四？一者、令見微妙光明；二者、得聞殊異之香；三者、令說法者得無礙辯及正憶念，所說吉祥不失

【現代漢語翻譯】 現代漢語譯本 地、水、火、風四大元素的性質可以改變，但菩薩發願追求阿耨多羅三藐三菩提（無上正等正覺）的心是不可動搖的。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！這部經典是菩薩不退轉的印記，因此菩薩應當尋求這個印記。如果有善男子、善女人親近這個印記，就等於親近了一切佛法。』 這時，四大天王（佛教的護法神）及其眷屬從座位上站起來，合掌向佛陀稟告說：『世尊！我們四天王是佛陀的弟子，已經證得道跡。如果有善男子、善女人受持這部經典，我們願意為他們做護衛、供養和侍奉，應當把他們看作如來一樣。為什麼呢？因為這部經典中闡述了各種乘（佛教的修行方法）。』 這時，釋提桓因（帝釋天，忉利天之主）從座位上站起來，合掌向佛陀稟告說：『世尊！我多次從佛陀那裡聽聞無量無邊百千部經典，從未聽聞過像這部經典這樣分別闡述深奧含義的。世尊！無論在哪個地方，哪個國家、郡縣、城邑、村落，只要有人宣說這部經典，我都會親自帶領三十三天（忉利天）前往聽受，並且護持說法之人，增強他們的氣力，使他們勇猛精進，保持正念和辯才，讓這位法師在眾人面前能夠無所畏懼地廣泛宣說這部經典。』 佛陀說：『很好，很好！憍尸迦（釋提桓因的別名）！你想要擁護說法之人，使他們能夠勇猛精進，保持正念和辯才。憍尸迦！如果想要擁護說法之人，就等於擁護諸佛的正法，擁護正法就等於擁護一切眾生。』 這時，梵自在天王（色界天之主）合掌長跪，向前稟告佛陀說：『世尊！如果這部經典流傳的地方，我將親自帶領其餘的梵眾以及眷屬，捨棄禪定的喜樂，前往那裡聽受請教。我前往那裡時，會顯現四種瑞相讓他們知道。哪四種呢？第一，讓他們看到微妙的光明；第二，讓他們聞到特殊的香氣；第三，讓說法之人獲得無礙的辯才和正確的憶念，所說的話吉祥而不會遺失。

【English Translation】 English version The nature of the four great elements can change and become different, but the Bodhisattva's mind towards Anuttara-samyak-sambodhi (supreme perfect enlightenment) cannot be turned back. 'Shariputra (one of Buddha's ten great disciples, known for his wisdom)! This scripture is the seal of non-retrogression for Bodhisattvas, therefore Bodhisattvas should seek this seal. If there are good men or good women who approach this seal, they are approaching all the Buddha's teachings.' At that time, the Four Heavenly Kings (guardian deities in Buddhism) and their retinues rose from their seats, put their palms together, and said to the Buddha: 'World Honored One! We four kings are disciples of the Buddha and have already attained the path. If there are good men or good women who uphold this scripture, we are capable of protecting, providing for, and serving them, and we should regard them as the Tathagata (Buddha). Why? Because this scripture expounds the various vehicles (Buddhist paths of practice).' At that time, Shakra Devanam Indra (Indra, the lord of the Trayastrimsha Heaven) rose from his seat, put his palms together, and said to the Buddha: 'World Honored One! I have heard countless hundreds of thousands of scriptures from the Buddha, but I have never heard a scripture that explains such profound meanings as this one. World Honored One! Wherever there is a country, county, city, or village where this scripture is spoken, I will personally lead the thirty-three heavens (Trayastrimsha Heaven) to listen and receive it, and I will protect the Dharma teacher, strengthen their energy, make them courageous and diligent, maintain right mindfulness and eloquence, so that this Dharma teacher can fearlessly and widely proclaim this scripture before the assembly.' The Buddha said: 'Excellent, excellent! Kausika (another name for Shakra Devanam Indra)! You wish to protect the speaker of the Dharma, enabling them to be courageous, diligent, maintain right mindfulness and eloquence. Kausika! If you wish to protect the speaker of the Dharma, you are protecting the Buddhas' true Dharma, and protecting the true Dharma is protecting all sentient beings.' At that time, the Brahma Sahampati (lord of the Brahma Heaven) knelt with his palms together and said to the Buddha: 'World Honored One! Wherever this scripture is circulated, I will personally lead the other Brahma beings and their retinues, abandoning the joy of meditation, to go there to listen and inquire. When I go there, I will manifest four auspicious signs to make them aware. What are the four? First, to let them see subtle light; second, to let them smell a special fragrance; third, to let the speaker of the Dharma obtain unobstructed eloquence and right mindfulness, so that what is spoken is auspicious and not lost.'

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章句；四者、令其大眾發善欲心，喜樂聽法無有厭足。以是四瑞，應知梵天王與其眷屬躬來聽法。」

爾時，第六魔王波旬合掌白佛言：「世尊！如是經典，令我勢力一切羸劣。何以故？若有菩薩聞是經典受持讀誦為他廣說，當知其人即為受記。世尊！如是菩薩所往之處至諸佛界，當知如佛、世尊。我今所有憍慢嫉妒貢高之心，以無盡意威德力故皆已摧伏。我今當護如是經典及說法者，是經所在流佈之處，乃至不起一念之心而作留難，何況身往故作因緣！」

爾時，佛告尊者阿難：「汝從今日當爲正法久住世故，受是經典持讀誦說。」

爾時，阿難正服而起，偏露右肩右膝著地，前白佛言：「世尊！我今敬奉佛教受持是經，但恨不能廣宣流佈如諸菩薩。」

佛告阿難：「汝且自安，今此會中有諸菩薩摩訶薩等自能護持，令此經典廣宣流佈。」

爾時，會中有六十億諸菩薩摩訶薩應護法者，即從座起合掌白佛言：「世尊！我等要當宣傳此經令至十方；娑婆世界彌勒大士，自當于中護持是典及說法者。世尊！若佛滅後後五百歲，若有菩薩聞是經典受持讀誦，當知皆是彌勒神力之所建立。」

爾時，佛贊護法菩薩摩訶薩眾：「善哉，善哉！諸善男子！汝等不但今於我前護持正法，亦曾

【現代漢語翻譯】 現代漢語譯本：『第四，使大眾生起向善的願望，歡喜聽法而沒有厭倦。憑藉這四種祥瑞，應當知道梵天王（Brahma，印度教神祇，被佛教吸收為護法神）和他的眷屬親自前來聽法。』 當時，第六魔王波旬（Mara，佛教中的魔王，常被視為障礙修行的象徵）合掌對佛說：『世尊！這樣的經典，使我的勢力完全衰弱。為什麼呢？如果有菩薩聽聞這部經典，受持讀誦，併爲他人廣泛宣說，應當知道這個人就得到了授記（vyakarana，預言未來成佛）。世尊！這樣的菩薩所去之處，到達諸佛的境界，應當知道如同佛、世尊一樣。我如今所有的驕慢、嫉妒、貢高之心，因為無盡的威德力都已經被摧伏。我如今應當守護這樣的經典和說法的人，這部經典所在流傳的地方，乃至不起一念之心而製造障礙，更何況親自前往故意製造因緣！』 當時，佛告訴尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）：『你從今天起應當爲了正法長久住世的緣故，接受這部經典，受持讀誦宣說。』 當時，阿難整理好衣服站起來，袒露右肩，右膝著地，向前對佛說：『世尊！我如今恭敬地奉行佛的教誨，受持這部經典，只是遺憾不能像諸位菩薩那樣廣泛宣揚流佈。』 佛告訴阿難：『你暫且安心，現在這個法會中有諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等，他們自己能夠護持，使這部經典廣泛宣揚流佈。』 當時，法會中有六十億位應當護持正法的菩薩摩訶薩，立即從座位上站起來，合掌對佛說：『世尊！我們一定要宣傳這部經典，使它傳到十方；娑婆世界（Saha world，我們所居住的世界）的彌勒大士（Maitreya，未來佛），他自己應當在其中護持這部經典和說法的人。世尊！如果佛滅度后五百年，如果有菩薩聽聞這部經典，受持讀誦，應當知道都是彌勒神力所建立。』 當時，佛讚歎護法的菩薩摩訶薩們：『好啊，好啊！各位善男子！你們不僅現在在我面前護持正法，也曾』

【English Translation】 English version: 『Fourthly, they cause the great assembly to generate good desires, to joyfully listen to the Dharma without weariness. With these four auspicious signs, it should be known that King Brahma (Hindu deity, adopted as a protector in Buddhism) and his retinue have come in person to listen to the Dharma.』 At that time, the sixth demon king Mara (the demon king in Buddhism, often seen as a symbol of obstacles to practice) clasped his hands and said to the Buddha: 『World Honored One! Such a scripture makes all my power weak. Why is that? If there is a Bodhisattva who hears this scripture, receives, upholds, reads, recites, and widely explains it to others, it should be known that this person has received a prediction (vyakarana, a prophecy of future Buddhahood). World Honored One! Wherever such a Bodhisattva goes, reaching the realms of all Buddhas, it should be known that they are like the Buddha, the World Honored One. All my arrogance, jealousy, and pride have now been subdued by the power of endless majestic virtue. I shall now protect such a scripture and those who preach it. Wherever this scripture is circulated, I will not even have a single thought of creating obstacles, let alone personally going to deliberately create causes!』 At that time, the Buddha said to the Venerable Ananda (one of the ten great disciples of the Buddha, known for his strong memory): 『From today onwards, you should accept this scripture, uphold, read, recite, and preach it for the sake of the long-lasting presence of the Right Dharma in the world.』 At that time, Ananda adjusted his robes, stood up, bared his right shoulder, knelt on his right knee, and said to the Buddha: 『World Honored One! I now respectfully follow the Buddha's teachings and uphold this scripture, but I regret that I cannot widely propagate and spread it like the Bodhisattvas.』 The Buddha said to Ananda: 『You may rest assured. In this assembly, there are Bodhisattva-Mahasattvas (Great Bodhisattvas) who can themselves protect and widely propagate this scripture.』 At that time, there were sixty billion Bodhisattva-Mahasattvas in the assembly who were responsible for protecting the Dharma. They immediately rose from their seats, clasped their hands, and said to the Buddha: 『World Honored One! We must propagate this scripture so that it reaches the ten directions. The great being Maitreya (the future Buddha) in the Saha world (the world we live in) will himself protect this scripture and those who preach it. World Honored One! If, five hundred years after the Buddha's passing, there are Bodhisattvas who hear this scripture, receive, uphold, read, and recite it, it should be known that all of this is established by the divine power of Maitreya.』 At that time, the Buddha praised the Bodhisattva-Mahasattvas who protected the Dharma: 『Excellent, excellent! Good men! Not only are you protecting the Right Dharma before me now, but you have also』

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護持過去恒沙諸佛正法。」

爾時，無盡意菩薩摩訶薩白佛言：「世尊！我今自以少智慧分說是經典，文字句義必不具足，今于佛前及無盡法所可成就諸菩薩等懺悔過失。」

佛告無盡意菩薩：「善男子！若有菩薩得四無礙智，凡所講說無有錯謬，如是菩薩得真空義分別法門，乃能宣說如是經典。善男子！汝今已到第一之處，成就四辯自在無礙，是大乘經不從他聞而能分別。善男子！汝今成就如是住位，身口意業無有錯謬。何以故？菩薩所修三業成就，常以智慧為根本故。善男子！已有無量百千萬億諸佛世尊，皆共稱揚聽汝所說。無盡意！汝本已於我所及諸佛所，畢竟懺悔無有漏失。」

爾時尊者阿難白佛言：「世尊！此經何名？云何奉持？」

佛告阿難：「此經名『無盡意所說不可盡義章句之門』，又名『大集』，當如是奉持。阿難！汝應信受如是經典。何以故？汝受是已，所得持念倍前千數，若為他說則立佛事。」

佛說是已，無盡意菩薩摩訶薩、尊者阿難捨利弗、諸天、龍、神、乾闥婆、阿修羅等，一切大眾莫不歡喜，作禮而去。

大方等大集經卷第三十

按此經宋、鄉藏中皆六十卷凡十七品，丹藏中三十卷十一品。又經初首，宋、鄉則有「瓔珞品」名，丹藏所無

【現代漢語翻譯】 現代漢語譯本：『護持過去如恒河沙數般諸佛的正法。』 這時，無盡意菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！我現在僅憑自己少許的智慧來解說這部經典，文字和句義必定不夠完備，現在在佛陀面前以及所有成就無盡法門的菩薩們面前，懺悔我的過失。』 佛告訴無盡意菩薩：『善男子！如果有菩薩獲得四無礙智（指義理通達無礙、辭辯通達無礙、說法通達無礙、樂說通達無礙），凡是他所講說的都不會有錯誤。這樣的菩薩獲得了真空的意義，能夠分別法門，才能宣說這樣的經典。善男子！你現在已經到達了第一的境界，成就了四辯的自在無礙，對於大乘經典，不需從他人那裡聽聞就能分別。善男子！你現在成就了這樣的住位，身口意三業都沒有錯誤。為什麼呢？因為菩薩所修的三業都已成就，常常以智慧為根本。善男子！已經有無量百千萬億的諸佛世尊，都共同稱讚聽你所說。無盡意！你本來就已經在我這裡以及諸佛那裡，徹底懺悔，沒有遺漏。』 這時，尊者阿難（佛陀的十大弟子之一）對佛說：『世尊！這部經叫什麼名字？應該如何奉持？』 佛告訴阿難：『這部經名為『無盡意所說不可盡義章句之門』，又名『大集』，應當這樣奉持。阿難！你應該信受這部經典。為什麼呢？你接受這部經典后，所得的持念會比之前增加千倍，如果為他人宣說，就能建立佛事。』 佛說完這些話后，無盡意菩薩摩訶薩、尊者阿難、舍利弗（佛陀的十大弟子之一）、諸天、龍、神、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）等一切大眾都非常歡喜，向佛作禮后離去。 《大方等大集經》卷第三十 按此經，宋、鄉藏中都是六十卷，共十七品，丹藏中是三十卷，十一品。另外，經文開頭，宋、鄉藏有『瓔珞品』的名稱，丹藏沒有。

【English Translation】 English version: 『Protecting the true Dharma of all Buddhas of the past, as numerous as the sands of the Ganges.』 At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Inexhaustible Intent spoke to the Buddha, 『World Honored One! I am now explaining this sutra with my limited wisdom, and the words and meanings are certainly not complete. Now, before the Buddha and all the Bodhisattvas who have attained the inexhaustible Dharma, I repent my faults.』 The Buddha told the Bodhisattva Inexhaustible Intent, 『Good man! If a Bodhisattva obtains the Four Unimpeded Wisdoms (unimpeded understanding of meaning, unimpeded eloquence, unimpeded explanation, and unimpeded joyful speech), whatever he speaks will not be wrong. Such a Bodhisattva has obtained the meaning of emptiness and can distinguish the Dharma, and thus can expound such a sutra. Good man! You have now reached the foremost state, having attained the freedom of the Four Eloquences without hindrance. Regarding the Mahayana sutras, you can distinguish them without hearing them from others. Good man! You have now attained such a state, and your actions of body, speech, and mind are without error. Why? Because the three karmas cultivated by Bodhisattvas are accomplished, and they always take wisdom as their foundation. Good man! There have already been countless hundreds of thousands of millions of Buddhas, World Honored Ones, who have all praised and listened to what you have said. Inexhaustible Intent! You have already completely repented before me and all the Buddhas, without any omissions.』 At that time, the Venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha, 『World Honored One! What is the name of this sutra? How should we uphold it?』 The Buddha told Ananda, 『This sutra is named 『The Gate of Inexhaustible Meaning and Phrases Explained by Inexhaustible Intent,』 and also named 『The Great Assembly.』 You should uphold it in this way. Ananda! You should believe and accept this sutra. Why? Because after you accept this sutra, the mindfulness you obtain will increase a thousandfold compared to before. If you explain it to others, you will establish the work of the Buddha.』 After the Buddha finished speaking, the Bodhisattva Mahasattva Inexhaustible Intent, the Venerable Ananda, Shariputra (one of the Buddha's ten great disciples), the devas, dragons, gods, gandharvas (heavenly musicians), asuras (a type of warring god), and all the great assembly were very happy. They bowed to the Buddha and departed. The Thirtieth Scroll of the Great Vaipulya Mahasamnipata Sutra According to this sutra, in the Song and Xiang editions, there are sixty scrolls with seventeen chapters, while in the Dan edition, there are thirty scrolls with eleven chapters. Additionally, at the beginning of the sutra, the Song and Xiang editions have the title 『Chapter of the Garland,』 which is not present in the Dan edition.

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。其〈虛空藏品〉宋、鄉在〈不可說〉后，丹藏在〈無言品〉前。又于〈寶髻品〉后，宋、鄉有〈無盡意品〉四卷，丹藏即無，而有〈日密分〉三卷。如是不同者何耶？

今撿《開元錄》，此經凡有六本。《錄》云：「按梁沙門僧祐大集記云：『有十二段說共成一經：第一〈瓔珞品〉、二〈陀羅尼自在王品〉、三〈寶女品〉、四〈不眴品〉、五〈海慧品〉、六〈無言品〉、七〈不可說品〉、八〈虛空藏品〉、九〈寶幢品〉、十〈虛空目品〉、十一〈寶髻品〉、十二〈無盡意品〉。』」按云，此則第一本也，今撿品次，是宋、鄉本六十卷中前分三十卷矣。

又云：「今撿經本與祐記不同：第一〈陀羅尼自在王菩薩品〉、二〈寶女〉品、三〈不眴品〉、四〈海慧品〉、五〈虛空藏品〉、六〈無言品〉、七〈不可說品〉、八〈寶幢分〉、九〈虛空目分〉、十〈寶髻品〉、十一〈日密分〉。」按云，此則第二本也，今撿品次，則今丹藏后三十卷者是矣。

編又云：「隋朝僧就合《大集經》，乃以《明度五十校計經》，題為『十方菩薩品』編〈月藏〉后，及〈無意盡〉成五十八卷者非也，既無憑準故不依彼。」按云，此則第四本也。

又云：「其合《大集經》亦有六十卷成者，三十一二兩卷重有〈寶髻

【現代漢語翻譯】 現代漢語譯本 關於《虛空藏品》（Akasagarbha-bodhisattva-vikurvana-parivarta）的順序，宋藏和鄉藏將其置於《不可說品》（Achintya-parivarta）之後，而丹藏則將其置於《無言品》（Anabhilapya-parivarta）之前。此外，在《寶髻品》（Ratnakuta-parivarta）之後，宋藏和鄉藏有四卷《無盡意品》（Akshayamati-parivarta），而丹藏則沒有，取而代之的是三卷《日密分》（Surya-guhya-parivarta）。這些差異的原因是什麼呢？ 現在查閱《開元錄》（Kaiyuan Catalogue），此經共有六個版本。《錄》中記載：『根據梁朝沙門僧祐（Sengyou）的《大集經記》（Dajijing Ji）記載，此經共有十二段說法組成：第一《瓔珞品》（Maladhara-parivarta）、第二《陀羅尼自在王品》（Dharanisvararaja-parivarta）、第三《寶女品》（Ratnakanya-parivarta）、第四《不眴品》（Animesha-parivarta）、第五《海慧品》（Sagaramati-parivarta）、第六《無言品》、第七《不可說品》、第八《虛空藏品》、第九《寶幢品》（Ratnaketu-parivarta）、第十《虛空目品》（Akasacakshus-parivarta）、第十一《寶髻品》、第十二《無盡意品》。』按照這個說法，這是第一個版本，現在檢視品目的順序，是宋藏和鄉藏六十卷本的前三十卷。 《開元錄》又記載：『現在檢視經本，與僧祐的記載不同：第一《陀羅尼自在王菩薩品》、第二《寶女品》、第三《不眴品》、第四《海慧品》、第五《虛空藏品》、第六《無言品》、第七《不可說品》、第八《寶幢分》、第九《虛空目分》、第十《寶髻品》、第十一《日密分》。』按照這個說法，這是第二個版本，現在檢視品目的順序，是現在丹藏本的后三十卷。 編者又說：『隋朝僧就（Sengjiu）將《大集經》與《明度五十校計經》（Mingdu Wushi Xiaoji Jing）合併，將《明度五十校計經》題為『十方菩薩品』，編在《月藏》（Chandra-garbha-parivarta）之後，並與《無意盡》合併成五十八卷，這是不正確的，因為沒有依據，所以不採用。』按照這個說法，這是第四個版本。 《開元錄》又記載：『還有將《大集經》合併成六十卷的，其中第三十一和三十二兩卷重複了《寶髻品》的內容，』

【English Translation】 English version Regarding the order of the 'Akasagarbha-bodhisattva-vikurvana-parivarta' (Chapter on Akasagarbha), the Song and Xiang editions place it after the 'Achintya-parivarta' (Chapter on the Inconceivable), while the Dan edition places it before the 'Anabhilapya-parivarta' (Chapter on the Unspeakable). Furthermore, after the 'Ratnakuta-parivarta' (Chapter on Ratnakuta), the Song and Xiang editions have four volumes of the 'Akshayamati-parivarta' (Chapter on Akshayamati), while the Dan edition does not, and instead has three volumes of the 'Surya-guhya-parivarta' (Chapter on the Sun's Secret). What are the reasons for these differences? Now, upon examining the 'Kaiyuan Catalogue', there are a total of six versions of this sutra. The 'Catalogue' states: 'According to the 'Dajijing Ji' (Record of the Great Collection Sutra) by the Liang Dynasty monk Sengyou, this sutra is composed of twelve sections: first, the 'Maladhara-parivarta' (Chapter on the Garland Bearer), second, the 'Dharanisvararaja-parivarta' (Chapter on the King of Dharani), third, the 'Ratnakanya-parivarta' (Chapter on the Jewel Maiden), fourth, the 'Animesha-parivarta' (Chapter on the Unblinking), fifth, the 'Sagaramati-parivarta' (Chapter on Sagaramati), sixth, the 'Anabhilapya-parivarta', seventh, the 'Achintya-parivarta', eighth, the 'Akasagarbha-bodhisattva-vikurvana-parivarta', ninth, the 'Ratnaketu-parivarta' (Chapter on the Jewel Banner), tenth, the 'Akasacakshus-parivarta' (Chapter on the Eye of Space), eleventh, the 'Ratnakuta-parivarta', and twelfth, the 'Akshayamati-parivarta'. According to this, this is the first version, and now examining the order of the chapters, it is the first thirty volumes of the sixty-volume Song and Xiang editions. The 'Kaiyuan Catalogue' also states: 'Now, upon examining the sutra text, it differs from Sengyou's record: first, the 'Dharanisvararaja-bodhisattva-parivarta', second, the 'Ratnakanya-parivarta', third, the 'Animesha-parivarta', fourth, the 'Sagaramati-parivarta', fifth, the 'Akasagarbha-bodhisattva-vikurvana-parivarta', sixth, the 'Anabhilapya-parivarta', seventh, the 'Achintya-parivarta', eighth, the 'Ratnaketu-parivarta', ninth, the 'Akasacakshus-parivarta', tenth, the 'Ratnakuta-parivarta', and eleventh, the 'Surya-guhya-parivarta'. According to this, this is the second version, and now examining the order of the chapters, it is the latter thirty volumes of the current Dan edition. The compiler also states: 'The Sui Dynasty monk Sengjiu combined the 'Dajijing' with the 'Mingdu Wushi Xiaoji Jing' (Sutra of Fifty Calculations of Enlightenment), titled the 'Mingdu Wushi Xiaoji Jing' as the 'Chapter on the Bodhisattvas of the Ten Directions', placed it after the 'Chandra-garbha-parivarta' (Chapter on the Moon Womb), and combined it with the 'Akshayamati' to form fifty-eight volumes, which is incorrect because there is no basis for it, so it is not adopted.' According to this, this is the fourth version. The 'Kaiyuan Catalogue' also records: 'There is also a version that combines the 'Dajijing' into sixty volumes, in which the thirty-first and thirty-second volumes repeat the content of the 'Ratnakuta-parivarta',』

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品〉，足成六十卷。其〈寶髻品〉在〈日密〉前二十六七卷是，此復重編未詳何意。又〈日密〉、〈日藏〉梵本不殊，重重編載誤之甚矣。」按云，此則第五本也，今撿品次，則今宋、鄉藏經六十卷者是矣。但不過載〈寶髻品〉，斯為小異耳，則似於前第四本五十八卷經中分彼〈日藏分〉中卷為十二卷，足成六十耳。其第三第六兩本，今以諸藏所無故不煩敘，經本如是不同，藏中致斯有異耳。

謹按《開元錄》前後文相，令此合經六十卷者，有六失故不可依行。《錄》云：「亦有經本分為〈瓔珞品〉者不然，此是一段不合分二。」按云，此經分之，一失也。又云：「僧祐記中無〈日密分〉有〈無盡意品〉者不然，今以《無盡意經》雖《大集》別分，非無讖譯，又非次第，不合入中。」按云，此經入中，又為無讖譯，二失也。又云：「其〈虛空藏品〉，祐在〈不可說〉后，未詳所以。」按云，此經在彼，三失也。又云：「〈日密〉、〈日藏〉梵本不殊，重重編載誤之甚矣。」按云，此經過載，四失也。又云：「《明度五十校計經》，題為『十方菩薩品』，編〈月藏〉後者非也，既無憑準故不依彼。」按云，此經依之，五失也。又「《明度經》安世高譯，而云那連提耶舍譯。」按云，此亦誤人，六失也。既有六失，

{ "translations": [ "現代漢語譯本：這部經的品目，總共構成了六十卷。其中的《寶髻品》（Ratnaketu-parivarta，意為寶髻菩薩品）在《日密》（Suryagupta，意為太陽秘密）之前，大約在第二十六七卷的位置，現在又重新編排，不知道是什麼用意。而且，《日密》和《日藏》（Suryagarbha，意為太陽藏）的梵文字並沒有什麼不同，卻重複編排，實在是錯得太離譜了。」按照這段話來說，這應該是第五個版本。現在檢查品目的次序，那麼現在宋朝和鄉藏經的六十卷本就是這個版本了。只是沒有重複收錄《寶髻品》，這算是一個小的差異。這似乎是在之前的第四個版本五十八卷經中，將《日藏分》中的一卷分為十二卷，湊成了六十卷。至於第三和第六兩個版本，現在因為各藏經中都沒有，所以就不再贅述了。經書的版本如此不同，導致藏經中出現這樣的差異。", "謹按《開元錄》（Kaiyuan Catalogue，唐代佛經目錄）前後文的相互對照，認為這部合經六十卷的版本，有六個錯誤，所以不應該按照這個版本來修行。《錄》中說：「也有經本將《瓔珞品》（Ratnamālā-parivarta，意為寶瓔珞品）分出來的，這是不對的，這一段不應該分成兩部分。」按照這段話來說，這部經分開了，這是一個錯誤。又說：「僧祐（Sengyou，南北朝時期僧人）的記錄中沒有《日密分》，卻有《無盡意品》（Akṣayamati-parivarta，意為無盡意菩薩品），這是不對的。現在《無盡意經》雖然是《大集經》（Mahāsaṃnipāta，意為大集會）的別分，但並非沒有讖譯，而且也不是按照次第排列的，不應該放入其中。」按照這段話來說，這部經放入其中，而且又是沒有讖譯的，這是第二個錯誤。又說：「其中的《虛空藏品》（Ākāśagarbha-parivarta，意為空藏菩薩品），僧祐放在《不可說》（Acintya，意為不可思議）之後，不知道是什麼原因。」按照這段話來說，這部經放在那裡，是第三個錯誤。又說：「《日密》和《日藏》的梵文字並沒有什麼不同，卻重複編排，實在是錯得太離譜了。」按照這段話來說，這部經重複收錄，是第四個錯誤。又說：「《明度五十校計經》（Prajñāpāramitā-pañcaśatikā-sūtra，意為般若波羅蜜多五百頌經），題為『十方菩薩品』，編在《月藏》（Candragarbha，意為月藏）之後是不對的，既然沒有依據，所以不應該按照那個版本。」按照這段話來說，這部經按照那個版本，是第五個錯誤。又說：「《明度經》是安世高（An Shigao，東漢時期譯經僧人）翻譯的，卻說是那連提耶舍（Narendrayaśas，北齊時期譯經僧人）翻譯的。」按照這段話來說，這也是誤導人，是第六個錯誤。既然有六個錯誤，", "English version: The chapters of this scripture, in total, form sixty fascicles. Among them, the 'Ratnaketu-parivarta' (Chapter on Ratnaketu Bodhisattva) is before the 'Suryagupta' (Sun Secret), around the twenty-sixth or twenty-seventh fascicle. Now it has been re-edited, and the reason is unknown. Moreover, the Sanskrit versions of 'Suryagupta' and 'Suryagarbha' (Sun Womb) are not different, yet they are repeatedly compiled, which is a great mistake." According to this, this should be the fifth version. Now, examining the order of the chapters, the sixty-fascicle version of the Song and Xiang Tripitaka is this version. It is just that the 'Ratnaketu-parivarta' is not repeatedly included, which is a minor difference. It seems that in the previous fourth version of the fifty-eight fascicle scripture, one fascicle from the 'Suryagarbha-varga' was divided into twelve fascicles, making up sixty fascicles. As for the third and sixth versions, they are not discussed further because they are not found in any of the Tripitakas. The versions of the scriptures are so different, leading to such discrepancies in the Tripitakas.", "According to the comparison of the preceding and following texts of the 'Kaiyuan Catalogue' (Buddhist scripture catalog of the Tang Dynasty), it is believed that this combined sixty-fascicle version of the scripture has six errors, so it should not be followed for practice. The 'Catalogue' says: 'There are also scripture versions that separate the 'Ratnamālā-parivarta' (Chapter on Jewel Garland), which is incorrect; this section should not be divided into two parts.' According to this, the scripture is divided, which is one error. It also says: 'Sengyou's record does not have the 'Suryagupta-varga' but has the 'Akṣayamati-parivarta' (Chapter on Inexhaustible Intent), which is incorrect. Now, although the 'Akṣayamati-sūtra' is a separate part of the 'Mahāsaṃnipāta' (Great Assembly), it is not without a prophecy translation, and it is not in order, so it should not be included.' According to this, this scripture is included, and it is also without a prophecy translation, which is the second error. It also says: 'The 'Ākāśagarbha-parivarta' (Chapter on Space Womb), Sengyou placed after the 'Acintya' (Inconceivable), and the reason is unknown.' According to this, this scripture is placed there, which is the third error. It also says: 'The Sanskrit versions of 'Suryagupta' and 'Suryagarbha' are not different, yet they are repeatedly compiled, which is a great mistake.' According to this, this scripture is repeatedly included, which is the fourth error. It also says: 'The 'Prajñāpāramitā-pañcaśatikā-sūtra' (Perfection of Wisdom in Five Hundred Verses), titled 'Chapter on Bodhisattvas of the Ten Directions,' is incorrectly placed after the 'Candragarbha' (Moon Womb); since there is no basis, it should not be followed.' According to this, this scripture follows that version, which is the fifth error. It also says: 'The 'Prajñāpāramitā-sūtra' was translated by An Shigao (a translator monk of the Eastern Han Dynasty), but it is said to be translated by Narendrayaśas (a translator monk of the Northern Qi Dynasty).' According to this, this is also misleading, which is the sixth error. Since there are six errors," ], "english_translations": [ "The chapters of this scripture, in total, form sixty fascicles. Among them, the 'Ratnaketu-parivarta' (Chapter on Ratnaketu Bodhisattva) is before the 'Suryagupta' (Sun Secret), around the twenty-sixth or twenty-seventh fascicle. Now it has been re-edited, and the reason is unknown. Moreover, the Sanskrit versions of 'Suryagupta' and 'Suryagarbha' (Sun Womb) are not different, yet they are repeatedly compiled, which is a great mistake. According to this, this should be the fifth version. Now, examining the order of the chapters, the sixty-fascicle version of the Song and Xiang Tripitaka is this version. It is just that the 'Ratnaketu-parivarta' is not repeatedly included, which is a minor difference. It seems that in the previous fourth version of the fifty-eight fascicle scripture, one fascicle from the 'Suryagarbha-varga' was divided into twelve fascicles, making up sixty fascicles. As for the third and sixth versions, they are not discussed further because they are not found in any of the Tripitakas. The versions of the scriptures are so different, leading to such discrepancies in the Tripitakas.", "According to the comparison of the preceding and following texts of the 'Kaiyuan Catalogue' (Buddhist scripture catalog of the Tang Dynasty), it is believed that this combined sixty-fascicle version of the scripture has six errors, so it should not be followed for practice. The 'Catalogue' says: 'There are also scripture versions that separate the 'Ratnamālā-parivarta' (Chapter on Jewel Garland), which is incorrect; this section should not be divided into two parts.' According to this, the scripture is divided, which is one error. It also says: 'Sengyou's record does not have the 'Suryagupta-varga' but has the 'Akṣayamati-parivarta' (Chapter on Inexhaustible Intent), which is incorrect. Now, although the 'Akṣayamati-sūtra' is a separate part of the 'Mahāsaṃnipāta' (Great Assembly), it is not without a prophecy translation, and it is not in order, so it should not be included.' According to this, this scripture is included, and it is also without a prophecy translation, which is the second error. It also says: 'The 'Ākāśagarbha-parivarta' (Chapter on Space Womb), Sengyou placed after the 'Acintya' (Inconceivable), and the reason is unknown.' According to this, this scripture is placed there, which is the third error. It also says: 'The Sanskrit versions of 'Suryagupta' and 'Suryagarbha' are not different, yet they are repeatedly compiled, which is a great mistake.' According to this, this scripture is repeatedly included, which is the fourth error. It also says: 'The 'Prajñāpāramitā-pañcaśatikā-sūtra' (Perfection of Wisdom in Five Hundred Verses), titled 'Chapter on Bodhisattvas of the Ten Directions,' is incorrectly placed after the 'Candragarbha' (Moon Womb); since there is no basis, it should not be followed.' According to this, this scripture follows that version, which is the fifth error. It also says: 'The 'Prajñāpāramitā-sūtra' was translated by An Shigao (a translator monk of the Eastern Han Dynasty), but it is said to be translated by Narendrayaśas (a translator monk of the Northern Qi Dynasty).' According to this, this is also misleading, which is the sixth error. Since there are six errors," ] }

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理須正之。正之如何？略則如《開元錄》及丹藏經為三十卷乃正矣，合則如《開元錄》中第六本為八十卷方備矣。今宋、鄉二藏於目錄則取《開元錄》，而經本則仍僧就本者，直以無心於相校耳。 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十一

北涼天竺三藏曇無讖譯

日密分中護法品第一

爾時，世尊故在欲色二界中間大寶坊中，與大菩薩其數無量，為諸大眾說虛空目出息入息甘露門已，默然而住。一切大眾亦復如是，各作是念：「如來今日深知我心欲法無厭，必當降注甘露法雨。」作是念已，合掌恭敬樂瞻如來，猶如篤病樂見良醫，處闇之者樂睹光明，如沒水者樂至彼岸，如受苦者樂得歸依，一切大眾亦復如是。

是時，眾中有一菩薩，名蓮華光功德大梵，已於無量無邊佛所種諸功德善根增長，于阿耨多羅三藐三菩提心不退轉，成就具足法緣之慈，從坐而起合掌恭敬，長跪白佛言：「世尊！一切眾生心所緣處，無有邊際，駿速無形，其性本凈。于諸有中無能障礙，欲得通達知真實故，精勤修集四無量心，因修集故獲得盡智。世尊！若使三界性本凈者，何故修集如是盡智？惟愿如來為諸菩薩敷揚散說，令退轉者得不退故，摧滅無量煩惱界故，

【現代漢語翻譯】 現代漢語譯本：應該校正它。如何校正呢？如果簡略地校對，就像《開元錄》（唐代開元時期編纂的佛教典籍目錄）和丹藏經那樣，以三十卷為準才是正確的；如果完整地校對，就像《開元錄》中的第六本那樣，以八十卷為準才算完備。現在宋藏和鄉藏在目錄上採用了《開元錄》，而經書版本仍然沿用僧人抄寫的版本，這實在是他們沒有用心去相互校對的緣故。 《大方等大集經》卷第三十一 北涼天竺三藏曇無讖譯 日密分中護法品第一 那時，世尊仍然在欲界和色界之間的巨大寶坊中，與無數的大菩薩在一起，為大眾宣說了虛空目出息入息甘露法門后，便默然不語。所有大眾也都是這樣，各自心中想著：『如來今天深知我們心中對佛法的渴求沒有止境，必定會降下甘露法雨。』這樣想著，他們合掌恭敬地仰望著如來，就像重病的人渴望見到良醫，身處黑暗的人渴望見到光明，溺水的人渴望到達彼岸，受苦的人渴望得到依靠一樣，所有大眾也是如此。 這時，大眾中有一位菩薩，名叫蓮華光功德大梵（菩薩名），他已經在無量無邊的佛所種下了各種功德善根，並且在阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉，成就了具足法緣的慈悲。他從座位上站起來，合掌恭敬，長跪著對佛說：『世尊！一切眾生的心所緣之處，沒有邊際，迅疾無形，其本性清凈。在各種存在中，沒有什麼能夠阻礙它。爲了通達瞭解真實，所以精勤地修習四無量心（慈、悲、喜、舍），因為修習的緣故而獲得盡智（斷盡煩惱的智慧）。世尊！如果說三界（欲界、色界、無色界）的本性是清凈的，那麼為什麼還要修習這樣的盡智呢？希望如來為諸位菩薩詳細地宣說，使退轉的人不再退轉，摧毀無量煩惱的境界。』

【English Translation】 English version: It should be corrected. How to correct it? If a brief correction is made, it should be based on thirty volumes, as in the 'Kaiyuan Record' (a Buddhist canon catalog compiled during the Kaiyuan era of the Tang Dynasty) and the Danzang Sutra; if a complete correction is made, it should be based on eighty volumes, as in the sixth book of the 'Kaiyuan Record'. Now, the Song and Xiang Canons use the 'Kaiyuan Record' for their catalogs, but the sutra versions still follow those copied by monks, which is simply because they have not put their minds to mutual comparison. The Great Vaipulya Mahasamnipata Sutra, Volume 31 Translated by Tripitaka Dharmaraksha of Northern Liang, India Chapter 1: Dharma Protection in the Sun Secret Division At that time, the World Honored One was still in the great treasure pavilion between the desire realm and the form realm, together with countless great Bodhisattvas. After explaining the Dharma gate of the nectar of the in-breath and out-breath of the void eye to the assembly, he remained silent. All the assembly were also like this, each thinking in their hearts: 'The Tathagata knows today that our hearts' thirst for the Dharma is endless, and he will surely send down the nectar of the Dharma rain.' Thinking this, they joined their palms respectfully and looked up to the Tathagata, just as a seriously ill person longs to see a good doctor, a person in darkness longs to see light, a person drowning longs to reach the shore, and a person suffering longs to find refuge. All the assembly were also like this. At this time, among the assembly, there was a Bodhisattva named Lotus Light Merit Great Brahma (a Bodhisattva's name), who had already planted various meritorious roots of goodness in countless Buddhas and would never retreat on the path of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), having achieved the compassion of complete Dharma conditions. He rose from his seat, joined his palms respectfully, knelt down, and said to the Buddha: 'World Honored One! The objects of all sentient beings' minds have no boundaries, are swift and formless, and their nature is originally pure. In all existences, nothing can hinder it. In order to understand the truth, one diligently cultivates the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and because of this cultivation, one obtains the wisdom of exhaustion (the wisdom of ending afflictions). World Honored One! If the nature of the three realms (desire realm, form realm, and formless realm) is originally pure, then why is it necessary to cultivate such wisdom of exhaustion? May the Tathagata explain in detail for all Bodhisattvas, so that those who retreat will not retreat, and destroy the realm of countless afflictions.'

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斷破無邊諸苦聚故。惟愿如來垂心憐愍說未曾聞，眾生聞是未曾聞已，度生死海摧折愛樹。何以故？一切煩惱愛為根本。惟愿垂哀分別演說愛之過咎，如來能凈眾生六根，重愿演說清凈法聚。」

佛言：「善哉，善哉！善男子！若有能行六波羅蜜，即能自知心所行處，是人終不念聲聞乘，雖復修行無量諸行未得其邊，亦不怖畏退墮聲聞、辟支佛地。若諸菩薩不能修集四無量者，如是菩薩于菩提道則為有退，是名不得清凈六根，是名於法有貪有慳。如是名為行於他行不行自行，是名不能成就七財、不能度脫一切眾生於生死海，是故我說如是行者，即是聲聞、辟支佛行。我初演說四聖諦行，后復續說諸菩薩行。」

爾時，一切大眾咸作是念：「如來將欲說聲聞乘，不說大乘耶？將非如來不樂如是菩薩眾耶？如來不欲斷三寶種性耶？何故不說大乘妙法，為諸天人得信心故，未發菩提心者為發心故，已發心者得增長故，為諸眾生得信心故。如來若說大乘法者，無量眾生當得發起菩提之心，因得修行不共之法，成就具足法陀羅尼。」

「善男子！聲聞乘者即是大乘，大乘者即聲聞乘，如是二乘無有差別。」

爾時，眾中諸住十住諸菩薩等作如是言：「世尊！我等已得無生法忍，我已能行如來十八不共法

【現代漢語翻譯】 現代漢語譯本：因為斷絕了無邊無際的痛苦聚集。只願如來垂憐，慈悲地宣說我們從未聽聞的教法，讓眾生聽聞這從未聽聞的教法后，能夠度過生死苦海，摧毀愛慾之樹。這是為什麼呢？因為一切煩惱都以愛慾為根本。只願如來垂憐，分別演說愛慾的過失，如來能夠凈化眾生的六根，再次懇請演說清凈的法聚。 佛說：『好啊，好啊！善男子！如果有人能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），就能自己知道心所行之處，這樣的人最終不會念及聲聞乘（小乘），即使修行無量諸行也無法達到邊際，也不會害怕退墮到聲聞、辟支佛（獨覺）的境界。如果菩薩不能修集四無量心（慈、悲、喜、舍），這樣的菩薩在菩提道上就會退轉，這就是不能得到清凈的六根，這就是對法有貪婪和吝嗇。這叫做修行他人的修行而不是自己的修行，這叫做不能成就七財（信、戒、慚、愧、聞、舍、慧），不能度脫一切眾生於生死苦海，所以我說這樣的修行者，就是聲聞、辟支佛的修行。我最初演說四聖諦（苦、集、滅、道）的修行，後來又繼續演說諸菩薩的修行。』 當時，一切大眾都這樣想：『如來將要宣說聲聞乘，而不說大乘嗎？難道如來不喜歡我們這些菩薩眾嗎？難道如來不希望斷絕三寶（佛、法、僧）的種性嗎？為什麼不說大乘的微妙之法，爲了讓諸天人得到信心，爲了讓未發菩提心的人發心，爲了讓已發心的人得到增長，爲了讓諸眾生得到信心。如來說大乘法的話，無量眾生應當能夠發起菩提之心，因此能夠修行不共之法，成就具足法陀羅尼（總持）。』 『善男子！聲聞乘就是大乘，大乘就是聲聞乘，這兩種乘沒有差別。』 當時，眾中住在十住（菩薩修行十個階段）的諸菩薩等這樣說：『世尊！我們已經得到無生法忍（對諸法不生不滅的真理的領悟），我們已經能夠修行如來的十八不共法（佛獨有的十八種功德）。』

【English Translation】 English version: Because it breaks and destroys the gathering of boundless sufferings. We only wish that the Tathagata (Buddha) would have compassion and speak of what has never been heard, so that sentient beings, upon hearing what has never been heard, may cross the sea of birth and death and shatter the tree of craving. Why is this so? Because all afflictions have craving as their root. We only wish that you would have compassion and separately explain the faults of craving, that the Tathagata can purify the six senses of sentient beings, and we again wish that you would explain the pure Dharma (teachings) gathering. The Buddha said: 『Excellent, excellent! Good man! If one can practice the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), one can know where one's mind is going. Such a person will never think of the Sravaka (Hearer) Vehicle (Hinayana), and even if one practices countless practices without reaching the end, one will not fear falling back to the level of Sravakas or Pratyekabuddhas (Solitary Buddhas). If Bodhisattvas cannot cultivate the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), such Bodhisattvas will regress on the path to Bodhi (enlightenment). This is called not obtaining pure six senses, and this is called having greed and stinginess towards the Dharma. This is called practicing the practices of others and not practicing one's own practices. This is called not being able to achieve the Seven Treasures (faith, morality, shame, remorse, learning, generosity, and wisdom), and not being able to liberate all sentient beings from the sea of birth and death. Therefore, I say that such practitioners are practicing the practices of Sravakas and Pratyekabuddhas. I first explained the practice of the Four Noble Truths (suffering, origin, cessation, and path), and later I continued to explain the practices of the Bodhisattvas.』 At that time, all the assembly had this thought: 『Is the Tathagata going to explain the Sravaka Vehicle and not the Mahayana (Great Vehicle)? Is it that the Tathagata does not like us Bodhisattvas? Is it that the Tathagata does not wish to cut off the lineage of the Three Jewels (Buddha, Dharma, and Sangha)? Why does he not speak of the wonderful Dharma of the Mahayana, so that the gods and humans may gain faith, so that those who have not generated the Bodhi mind may generate it, so that those who have generated it may increase it, and so that all sentient beings may gain faith. If the Tathagata speaks of the Mahayana Dharma, countless sentient beings should be able to generate the Bodhi mind, and thus be able to practice the uncommon Dharma and achieve the Dharani (retention) of the complete Dharma.』 『Good man! The Sravaka Vehicle is the Mahayana, and the Mahayana is the Sravaka Vehicle. These two vehicles are not different.』 At that time, the Bodhisattvas in the assembly who were dwelling in the Ten Stages (of Bodhisattva practice) said: 『World Honored One! We have already obtained the forbearance of the non-arising of dharmas (the realization of the truth that all phenomena are neither created nor destroyed), and we are already able to practice the eighteen uncommon dharmas of the Tathagata (the eighteen unique qualities of a Buddha).』

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行，我已解了諸聲聞乘及以大乘，如是眾中無量眾生不能得解小乘大乘。」

「諸善男子！汝等當修不退禪定。」時諸菩薩即便修入。入已或有身放光明猶一燈炬，如釋梵身光，如日月光，如三日光，如四日光，如八日光，如十日光，如億日光。如是遍照娑婆世界。是光能令無量眾生身心寂靜。在三惡者離諸苦惱，邪見之人遠離惡見，永離貪慾瞋恚癡怖飢渴等患。爾時，此佛世界眾生皆共供養佛法僧寶增長善法。

爾時此佛世界並及十方恒河沙等無量世界，若空不空及凈不凈，光悉遍照十方佛界，所有菩薩能行聖行菩提道者，於一念頃悉來聚集大寶坊中，頭面禮佛卻坐一面。

爾時，世尊告聲聞眾：「汝等比丘頗見如是善神足不？如是神足能壞一切惡魔境界及諸有處，能護法界，能行一切諸佛境界，分別聲聞辟支佛界，出勝一切所有神通。

「善男子！一切菩薩所以示現大神通者，為增眾生諸善根故，為不斷絕三寶性故，為未信者得信心故，為已信者得增長故，為令眾生受五樂故，為欲長養大乘法故，為令身得常樂我凈故，以如是等諸因緣故，示諸眾生如是神通。

「善男子！隨如是等菩薩行處，是中佛法即得增長。若現在未來久住不滅，所有眾生修立塔廟供養眾僧，求無盡身無苦惱

【現代漢語翻譯】 現代漢語譯本：『我已闡明了聲聞乘（Śrāvakayāna，小乘）和大乘（Mahāyāna），然而，如此眾多的眾生中，有無數人未能理解小乘和大乘的教義。』 『諸位善男子！你們應當修習不退轉的禪定。』當時，諸位菩薩立即開始修習並進入禪定。進入禪定后，有的菩薩身上放出光明，如同燈火，如同釋梵（Śakra，帝釋天）身光，如同日月之光，如同三日之光，如同四日之光，如同八日之光，如同十日之光，如同億日之光。這樣的光明遍照娑婆世界（Sahā，我們所處的世界）。這光明能使無量眾生身心寂靜。處於三惡道（地獄、餓鬼、畜生）的眾生得以脫離各種苦惱，持有邪見的人遠離惡見，永遠脫離貪慾、瞋恚、愚癡、恐懼、飢渴等痛苦。那時，這個佛世界的所有眾生都共同供養佛、法、僧三寶，增長善法。 那時，這個佛世界以及十方恒河沙數般的無量世界，無論是空還是不空，是清凈還是不清凈，光明都遍照十方佛界。所有能夠修行聖行、走在菩提道上的菩薩，都在一念之間聚集到大寶坊中，向佛陀頂禮，然後退坐一旁。 這時，世尊告訴聲聞眾：『各位比丘，你們是否見到如此殊勝的神足通？這樣的神足通能夠摧毀一切惡魔的境界和各種存在之處，能夠守護法界，能夠行於一切諸佛的境界，能夠分別聲聞和辟支佛（Pratyekabuddha，緣覺）的境界，超越一切神通。』 『善男子！一切菩薩之所以示現大神通，是爲了增長眾生的各種善根，爲了不使三寶的傳承斷絕，爲了使未信者生起信心，爲了使已信者增長信心，爲了使眾生享受五種快樂，爲了增長大乘佛法，爲了使身獲得常、樂、我、凈的境界。因為這些因緣，才向眾生示現這樣的神通。』 『善男子！隨著這些菩薩的修行之處，佛法就能得到增長。無論是現在還是未來，佛法都將長久住世而不滅。所有眾生修建佛塔、寺廟，供養僧眾，追求無盡的生命，沒有痛苦。』

【English Translation】 English version: 'I have explained the Śrāvakayāna (the Vehicle of Hearers, the Small Vehicle) and the Mahāyāna (the Great Vehicle), yet among such a multitude of beings, countless have failed to understand the teachings of the Small Vehicle and the Great Vehicle.' 'Good men! You should cultivate non-retrogressive samādhi (meditative absorption).』 At that time, the Bodhisattvas immediately began to practice and entered into samādhi. Having entered samādhi, some Bodhisattvas emitted light from their bodies, like a lamp flame, like the light of Śakra (the ruler of the gods), like the light of the sun and moon, like the light of three suns, like the light of four suns, like the light of eight suns, like the light of ten suns, like the light of a billion suns. Such light illuminated the entire Sahā world (the world we inhabit). This light could bring peace and tranquility to the minds and bodies of countless beings. Those in the three evil realms (hell, hungry ghosts, and animals) were freed from all suffering, those with wrong views abandoned their evil views, and they were forever freed from greed, hatred, delusion, fear, hunger, thirst, and other afflictions. At that time, all beings in this Buddha-world together made offerings to the Three Jewels (Buddha, Dharma, and Sangha), and increased their virtuous deeds. At that time, this Buddha-world, as well as countless worlds as numerous as the sands of the Ganges River in the ten directions, whether empty or not empty, whether pure or impure, were all illuminated by the light that pervaded the Buddha-realms in the ten directions. All Bodhisattvas who were able to practice the holy path and walk the path of Bodhi, gathered in the Great Jewel Pavilion in an instant, bowed their heads to the Buddha, and then sat to one side. At this time, the World Honored One said to the assembly of Śrāvakas: 『Monks, have you seen such wondrous spiritual powers? Such spiritual powers can destroy the realms of all demons and all places of existence, can protect the Dharma realm, can travel in the realms of all Buddhas, can distinguish the realms of Śrāvakas and Pratyekabuddhas (Solitary Buddhas), and surpass all other spiritual powers.』 『Good men! The reason why all Bodhisattvas manifest great spiritual powers is to increase the various roots of goodness in beings, to prevent the lineage of the Three Jewels from being cut off, to cause those who have not believed to generate faith, to cause those who have already believed to increase their faith, to cause beings to enjoy the five pleasures, to increase the Mahāyāna Dharma, and to enable the body to attain the states of permanence, bliss, self, and purity. It is for these reasons that such spiritual powers are shown to beings.』 『Good men! Wherever these Bodhisattvas practice, the Dharma will grow. Whether now or in the future, the Dharma will abide for a long time without perishing. All beings who build pagodas and temples, make offerings to the Sangha, and seek endless life without suffering.』

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身，所作供養皆作生身法身，生身供養者即是塔像，法身供養者書寫讀誦十二部經，如是勝以七寶、香華、伎樂、幡蓋、瓔珞供養。

「善男子！我于爾時心亦受之。由如是施，如是眾生具足當得三乘果報心不退轉。若諸眾生具造屋室及經行處，我即受用。若樹林華園講堂精舍，及供養我所有弟子飲食臥具病藥房舍，我亦受用。若諸法師高座說法，我於是時亦至心聽。若施法師衣食、臥具、病藥、房舍、園林、服乘、田宅、奴婢，我亦受之，是名法供養。

「如是之人能凈身心莊嚴身心，亦能莊嚴阿耨多羅三藐三菩提，能得無上微妙快樂。能一切物施、一切人施、一切時施，能一切果受、一切人受、一切時受，是名成就惠施之福，是人終不到三惡道、得不墮法。如意所求不轉三乘，是人常得具足二種，所謂財、法，所求之物隨意即得，常為十方諸佛所念，能壞一切魔之境界。若有信者以其所有奉施法師，若有破戒受如是物，乃至一葉一華一果，如是癡人，以是因緣得大不善報。現在即得四大惡果：一者、惡名遠聞；二者、所親師友悉皆遠離；三者、得大重病苦惡而死，所謂死時不下飲食睹見惡色，以是因緣口不能語臥失糞穢；四者、所有六物及余財貨不至僧中，或為火燒惡賊所劫，後世復受四種惡報，所

【現代漢語翻譯】 現代漢語譯本：對於身體所作的供養，都應視為對生身（佛的肉身）和法身（佛的真理之身）的供養。對生身的供養是指供奉佛塔和佛像，而對法身的供養則是書寫、讀誦十二部經典。這樣的供養勝過用七寶、香花、伎樂、幡蓋、瓔珞等進行的供養。 『善男子！』我那時也會接受這些供養。通過這樣的佈施，這樣的眾生將具足獲得三乘（聲聞乘、緣覺乘、菩薩乘）果報，且心不退轉。如果眾生建造房屋和經行之處，我也會接受使用。如果他們供養樹林、花園、講堂、精舍，以及供養我的所有弟子的飲食、臥具、醫藥、房舍，我也會接受使用。如果法師在高座說法，我也會在那時專心聽聞。如果有人佈施法師衣食、臥具、醫藥、房舍、園林、車乘、田宅、奴婢，我也會接受，這稱為法供養。 這樣的人能夠凈化身心，莊嚴身心，也能莊嚴阿耨多羅三藐三菩提（無上正等正覺），能夠獲得無上微妙的快樂。他們能夠將一切事物佈施、對一切人佈施、在一切時佈施，能夠接受一切果報、接受一切人的供養、在一切時接受供養，這稱為成就惠施的福德。這樣的人最終不會墮入三惡道，不會失去正法。他們所求如意，不會轉入三乘，這樣的人常常具足兩種，即財富和佛法，所求之物都能隨意獲得，常為十方諸佛所憶念，能夠摧毀一切魔的境界。如果有人相信並將其所有奉獻給法師，如果有人破戒接受這樣的供養，哪怕是一片葉子、一朵花、一個果實，這樣愚癡的人，會因此得到極大的不善報。現在就會得到四大惡果：第一，惡名遠揚；第二，親近的師友都會遠離；第三，會得重病痛苦而死，死時無法進食，看到惡劣的景象，因此口不能言，臥床時大小便失禁；第四，所有的六物（指僧人使用的六種物品：缽、僧衣、坐具、濾水器、剃刀、針線）以及其他財物都無法進入僧團，或者被火燒燬，或者被強盜搶劫。後世還會遭受四種惡報，所

【English Translation】 English version: All offerings made to the body should be regarded as offerings to both the 'Rupa-kaya' (physical body of the Buddha) and the 'Dharma-kaya' (the body of truth of the Buddha). Offering to the Rupa-kaya refers to the offering of stupas and images, while offering to the Dharma-kaya is the writing and reciting of the twelve divisions of scriptures. Such offerings are superior to those made with seven treasures, incense, flowers, music, banners, and necklaces. 'Good men!' I also accept these offerings at that time. Through such giving, such beings will be fully endowed to attain the fruits of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and their minds will not regress. If beings build houses and places for walking meditation, I will also accept and use them. If they offer groves, gardens, lecture halls, monasteries, and the food, bedding, medicine, and dwellings of all my disciples, I will also accept and use them. If Dharma masters preach from high seats, I will also listen attentively at that time. If someone offers Dharma masters clothing, food, bedding, medicine, dwellings, gardens, vehicles, fields, and servants, I will also accept them, and this is called Dharma offering. Such people can purify their body and mind, adorn their body and mind, and also adorn 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), and can attain supreme and subtle happiness. They can give all things, give to all people, give at all times, can receive all fruits, receive offerings from all people, and receive offerings at all times. This is called achieving the merit of giving. Such people will ultimately not fall into the three evil realms and will not lose the Dharma. What they seek will be as they wish, and they will not turn to the three vehicles. Such people are always endowed with two things, namely wealth and Dharma. What they seek will be obtained at will, and they are always remembered by the Buddhas of the ten directions, and they can destroy all the realms of Mara. If someone believes and offers all they have to a Dharma master, and if someone who has broken precepts accepts such offerings, even a leaf, a flower, or a fruit, such a foolish person will receive great unwholesome retribution because of this. In the present, they will receive four great evil consequences: first, their evil reputation will spread far and wide; second, their close teachers and friends will all abandon them; third, they will suffer from severe illness and die painfully, unable to eat at the time of death, seeing terrible sights, and therefore unable to speak, and will lose control of their bowels while lying in bed; fourth, all six items (referring to the six items used by monks: bowl, robe, sitting mat, water filter, razor, and needle and thread) and other wealth will not enter the Sangha, or will be burned by fire, or will be robbed by thieves. In future lives, they will also suffer four evil retributions, what

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謂地獄、餓鬼、畜生，若得人身身無手足。若受餓鬼，無量歲中不見水漿不聞其名；受畜生身常食泥土；若得為人，處在空土無三寶處五滓之世，盲無眼目常遇重病食諸糞穢。舍是身已還墮地獄。何以故？以受法師所得物故。是惡比丘能壞能滅能斷三寶，是故獲得如是惡果。」

爾時，眾中有一大德比丘名伽耶迦葉，白佛言：「世尊！如是人者可名人不？我今思惟非是人也。何以故？是人深為利養心故受持禁戒，故名非人。」

佛言：「善哉，善哉！迦葉！寧受地獄等身，終不受取如是等物。善男子！人身難得已得，佛法難遇已遇，禁戒難受已受，而不趣向聖行梵行，是名喪失大利益事。如是惡人，貪食心故受持禁戒非為法心。如是癡人以多聞力，及以國王大臣力故，受如是物，即便當得大惡業果。」

爾時，頻婆娑羅王白佛言：「世尊！出家之人受如是物得如是果，在家人受，其罪云何？」

佛言：「大王！汝今不應問如是事。」

王言：「世尊！我修聖行終不受取如是等物，為未來世諸惡王等問如是事耳。」

佛言：「大王！我若宣說未來惡王所得果業，有不信者得大罪報，是故我今置之不說。」

王言：「世尊！惟愿如來為未來世剎利、婆羅門、毗舍、首陀有信敬

【現代漢語翻譯】 現代漢語譯本：地獄、餓鬼、畜生這三道，如果得到人身，也會是身無手足的殘缺之人。如果墮入餓鬼道，無數年中見不到水，聽不到水的名字；如果轉生為畜生，常常吃泥土；如果得到人身，也會處在荒涼之地，沒有佛法僧三寶的地方，處於五濁惡世，雙目失明，經常遭遇重病，吃各種糞便污穢之物。捨棄這個身體后，還會墮入地獄。為什麼呢？因為接受了法師不應得的供養。這些惡比丘能破壞、消滅、斷絕三寶，所以會得到這樣惡劣的果報。 當時，大眾中有一位大德比丘，名叫伽耶迦葉（Gaya Kashyapa），他向佛陀說道：『世尊！這樣的人還能稱作人嗎？我思量著，他們不是人。為什麼呢？因為這些人深深地爲了貪圖利養而受持戒律，所以說他們不是人。』 佛陀說：『說得好，說得好！迦葉！寧可承受地獄等道的苦報，也終究不應接受這樣的供養。善男子！人身難得而今已得，佛法難遇而今已遇，戒律難受而今已受，卻不趣向聖行梵行，這真是喪失了大利益的事情。這些惡人，因為貪圖食物的心而受持戒律，不是爲了佛法的心。這些愚癡的人，憑藉多聞的知識，以及國王大臣的勢力，接受這樣的供養，就會得到巨大的惡業果報。』 當時，頻婆娑羅王（Bimbisara）向佛陀說道：『世尊！出家之人接受這樣的供養會得到這樣的果報，那麼在家人接受，他們的罪過又會如何呢？』 佛陀說：『大王！你現在不應該問這樣的事情。』 國王說：『世尊！我修持聖行，終究不會接受這樣的供養，我只是爲了未來世的那些惡王等詢問這樣的事情罷了。』 佛陀說：『大王！我如果宣說未來惡王所得的果報，會有不相信的人得到巨大的罪報，所以我現在暫且不說。』 國王說：『世尊！希望如來爲了未來世的剎帝利（Kshatriya）、婆羅門（Brahmana）、吠舍（Vaishya）、首陀羅（Shudra）等有信敬心的人，宣說他們接受供養的果報。』

【English Translation】 English version: Those in hell, hungry ghosts, and animals, if they obtain a human body, will be without hands and feet. If they are reborn as hungry ghosts, they will not see water or hear its name for countless years; if they are reborn as animals, they will constantly eat mud; if they obtain a human body, they will be in desolate places, without the Three Jewels (Buddha, Dharma, Sangha), in the world of the five turbidities, blind, often encountering severe illnesses, and eating all kinds of filth. After abandoning this body, they will fall into hell again. Why? Because they accepted offerings that a Dharma teacher should not receive. These evil Bhikkhus can destroy, extinguish, and sever the Three Jewels, therefore they will receive such evil consequences. At that time, among the assembly, there was a great virtuous Bhikkhu named Gaya Kashyapa, who said to the Buddha: 'World Honored One! Can such people be called humans? I think they are not humans. Why? Because these people deeply hold precepts for the sake of profit and offerings, therefore they are called non-humans.' The Buddha said: 'Excellent, excellent! Kashyapa! It is better to endure the suffering of hell and other realms than to accept such offerings. Good man! It is difficult to obtain a human body, and now you have obtained it; it is difficult to encounter the Dharma, and now you have encountered it; it is difficult to receive precepts, and now you have received them, yet you do not strive towards the noble path and pure conduct. This is truly losing a great benefit. These evil people, because of their greedy hearts for food, hold precepts, not for the sake of the Dharma. These foolish people, relying on their extensive knowledge and the power of kings and ministers, accept such offerings, and they will receive great evil karmic consequences.' At that time, King Bimbisara said to the Buddha: 'World Honored One! If those who have left home receive such offerings and receive such consequences, what will be the sin of those who are householders who receive them?' The Buddha said: 'Great King! You should not ask about such matters now.' The King said: 'World Honored One! I cultivate the noble path and will never accept such offerings. I am only asking about such matters for the sake of the evil kings of the future.' The Buddha said: 'Great King! If I were to proclaim the karmic consequences of the evil kings of the future, there would be those who do not believe and would receive great sinful retribution, therefore I will refrain from speaking about it now.' The King said: 'World Honored One! I beseech the Tathagata to proclaim the consequences of receiving offerings for the future Kshatriyas, Brahmanas, Vaishyas, and Shudras who have faith and respect.'

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者，奉持佛法守護法師及財物者，具分別說。」

佛言：「善哉，善哉！大王！若未來世諸惡王等，侵奪法師如是等物，當知是王現世獲得二十種惡：一者、天不衛護；二者、惡名遠聞；三者、親友遠離；四者、怨敵增長；五者、財物損耗；六者、心多散亂；七者、身不具足；八者、不得睡眠；九者、常患饑饉；十者、所服飲食變成惡毒；十一者、民不愛敬；十二者、鄰國數侵；十三者、所有眷屬不受其教；十四者、秘密之事謀臣顯露；十五者、所有財物水火侵奪；十六者、常有重病；十七者、湯藥不行；十八者、醫藥不療；十九者、漿水不下；二十者、常念不凈，是名二十。舍是身已尋復當生阿鼻地獄一劫受苦，過是劫已得餓鬼身處大空野，不聞漿水飲食之名，諸根殘缺身不具足，無量歲中受大苦惱；受是果已生大海中受大獸身，無量由旬如大肉團，常為眾生之所唼食受大苦惱。若得人身，生無佛處五滓之世，耳目不具。大王！未來惡王得如是等諸大惡報。」

王言：「世尊！我今寧受地獄之身，終不受是惡王身也。」

佛言：「大王！今以是法、法師、財物付囑汝等有信諸王。何以故？夫法師者，即是如來法身之藏。」

王言：「世尊！若諸剎利、婆羅門、毗舍、首陀有能護持如是法財

【現代漢語翻譯】 現代漢語譯本：『這些人，奉持佛法，守護法師以及他們的財物，應該詳細地加以說明。』 佛說：『好啊，好啊！大王！如果未來世的那些惡王等，侵奪法師的這些財物，應當知道這個國王現世會得到二十種惡報：第一，天神不保佑；第二，惡名遠播；第三，親友疏遠；第四，怨敵增多；第五，財物損耗；第六，心神多散亂；第七，身體不健全；第八，無法安睡；第九，常常遭受飢餓；第十，所吃的食物變成毒藥；第十一，百姓不愛戴敬重；第十二，鄰國屢次侵犯；第十三，所有眷屬不聽從教誨；第十四，秘密的事情被謀臣泄露；第十五，所有財物被水火侵奪；第十六，常常患重病；第十七，湯藥無效；第十八，醫藥無法治療；第十九，連水都喝不下去；第二十，常常想著不凈的事情，這就是二十種惡報。捨棄這個身體后，立刻會墮入阿鼻地獄（Avici hell，佛教中最底層的地獄）受苦一劫，過了這一劫后，會得到餓鬼身，處在空曠的荒野，聽不到水和食物的名字，諸根殘缺，身體不健全，在無量歲月中遭受巨大的苦惱；受完這個果報后，會生在大海中，得到巨大的獸身，有無量由旬，像一個巨大的肉團，常常被眾生啃食，遭受巨大的苦惱。如果得到人身，會生在沒有佛法的五濁惡世（five turbidities，佛教認為的末法時期），耳目不健全。大王！未來的惡王會得到這樣的大惡報。』 國王說：『世尊！我寧願承受地獄之身，也終究不願承受這種惡王的身體。』 佛說：『大王！現在我將佛法、法師和財物託付給你們這些有信心的國王。為什麼呢？因為法師，就是如來法身（Dharmakaya，佛的法性身）的寶藏。』 國王說：『世尊！如果那些剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）、吠舍（Vaishya，古印度四大種姓之一，指商人和農民）、首陀羅（Shudra，古印度四大種姓之一，指奴隸和工人）能夠護持這些佛法和財物』

【English Translation】 English version: 『Those who uphold the Buddha's teachings, protect the Dharma masters and their possessions, should be explained in detail.』 The Buddha said: 『Excellent, excellent! Great King! If in the future, evil kings and others seize the possessions of Dharma masters, know that such a king will receive twenty kinds of evil consequences in this life: first, they will not be protected by the heavens; second, their evil reputation will spread far and wide; third, friends and relatives will distance themselves; fourth, enemies will increase; fifth, their wealth will be depleted; sixth, their minds will be scattered; seventh, their bodies will be incomplete; eighth, they will not be able to sleep; ninth, they will constantly suffer from hunger; tenth, the food they eat will turn into poison; eleventh, the people will not love or respect them; twelfth, neighboring countries will repeatedly invade; thirteenth, their family members will not listen to their teachings; fourteenth, their secret affairs will be revealed by their ministers; fifteenth, all their wealth will be seized by water and fire; sixteenth, they will constantly suffer from serious illnesses; seventeenth, their medicines will not work; eighteenth, medical treatment will not cure them; nineteenth, they will not even be able to drink water; twentieth, they will constantly think of impure things. These are the twenty evil consequences. After abandoning this body, they will immediately fall into Avici hell (the deepest hell in Buddhism) to suffer for one kalpa (an extremely long period of time). After this kalpa, they will be reborn as a hungry ghost, dwelling in a vast wilderness, unable to hear the names of water or food, with incomplete senses and an imperfect body, suffering great torment for countless years. After suffering this retribution, they will be born in the great ocean, taking the form of a huge beast, measuring countless yojanas (a unit of distance), like a giant mass of flesh, constantly being devoured by other beings, suffering great torment. If they are reborn as humans, they will be born in the five turbidities (the five degenerations of the world in Buddhist cosmology) of a world without the Buddha's teachings, with impaired hearing and sight. Great King! Future evil kings will receive such great evil retributions.』 The king said: 『World Honored One! I would rather endure the body of hell than endure the body of such an evil king.』 The Buddha said: 『Great King! Now I entrust the Dharma, the Dharma masters, and their possessions to you, the faithful kings. Why? Because the Dharma masters are the treasury of the Tathagata's Dharmakaya (the body of the Dharma, the ultimate reality of the Buddha).』 The king said: 『World Honored One! If those Kshatriyas (warriors and rulers), Brahmanas (priests), Vaishyas (merchants and farmers), and Shudras (laborers and servants) are able to protect these Dharma and possessions』

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，其人當得何等功德？」

佛言：「大王！如是人者，勝於一切聲聞緣覺。大王！譬如有人能斷一切十方眾生所有壽命，奪其眼目截其手足。大王！如是人者所得罪報為多少耶？」頻婆娑羅王默然不答。

佛言：「大王！何故默然？」

王言：「世尊！是人所得惡業果報，不可稱量不可計數。世尊！若於一人造此惡業罪尚難計，況一切人！」

「大王！若佛在世及滅度后，若有惡王、剎利、婆羅門、毗舍、首陀，侵奪法師如是等物，所得罪報分為百分，上所得罪不及其一。」

頻婆娑羅王言：「世尊！如法治國是王難得。若不放逸則能護法，若放逸者則不能護，世尊！能護法者得何功德？」

「大王！譬如有人能與如上眾生壽命眼目手足，是人得福寧為多不？」

「世尊！能與一人命目手足，其福尚多，況爾所人！」

「大王！若有護法所得功德分為百分，先所得福不及其一。」

王言：「世尊！若有受取一法師物，是得罪不？若有擁護一法師者，復得福不？」

「大王！若有受取一法師物至五法師，護一法師及五法師，所得罪福正等無別。

「大王！若一廟寺、若一村落、若一樹林住五法師。若鳴揵捶集四方僧，客僧集已次第賦給房舍、飲食

【現代漢語翻譯】 現代漢語譯本： 「這個人會得到什麼樣的功德呢？」 佛說：「大王！這樣的人，勝過一切聲聞（Sravaka，通過聽聞佛法而證悟的人）和緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的人）。大王！譬如有人能夠斷絕十方所有眾生的壽命，奪取他們的眼睛，砍斷他們的手腳。大王！這樣的人所得到的罪報有多少呢？」頻婆娑羅王（Bimbisara，古印度摩揭陀國王）沉默不語。 佛說：「大王！為什麼沉默不語呢？」 國王說：「世尊！這個人所得到的惡業果報，無法稱量，無法計數。世尊！如果對一個人造這樣的惡業，罪過尚且難以計算，何況是對一切人！」 「大王！如果佛在世或者滅度之後，如果有惡王、剎帝利（Kshatriya，古印度四大種姓之一，武士階層）、婆羅門（Brahmana，古印度四大種姓之一，祭司階層）、吠舍（Vaishya，古印度四大種姓之一，商人階層）、首陀羅（Shudra，古印度四大種姓之一，奴隸階層），侵奪法師的財物，這樣的人所得到的罪報，分為一百份，之前所說的罪過連一份都比不上。」 頻婆娑羅王說：「世尊！能夠如法治理國家，這樣的國王很難得。如果不放縱自己就能守護佛法，如果放縱自己就不能守護佛法。世尊！能夠守護佛法的人會得到什麼功德呢？」 「大王！譬如有人能夠給予如上眾生壽命、眼睛、手腳，這個人得到的福報難道不多嗎？」 「世尊！能夠給予一個人生命、眼睛、手腳，他的福報尚且很多，何況是給予那麼多人！」 「大王！如果有守護佛法的人，他所得到的功德分為一百份，之前所說的福報連一份都比不上。」 國王說：「世尊！如果有人拿取一位法師的財物，這算是犯罪嗎？如果有人擁護一位法師，又會得到福報嗎？」 「大王！如果有人拿取一位法師的財物，乃至拿取五位法師的財物，或者擁護一位法師，乃至擁護五位法師，所得到的罪過和福報是相等的，沒有差別。 「大王！如果一個寺廟、一個村落、一片樹林里住著五位法師。如果敲響犍椎（Ghandi，寺廟中用於集眾的法器），召集四方僧眾，等客僧來到后，依次分配房舍、飲食。

【English Translation】 English version: 『What merit will such a person obtain?』 The Buddha said, 『Great King! Such a person surpasses all Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Great King! Suppose there is a person who can cut off the lives of all beings in the ten directions, take their eyes, and cut off their hands and feet. Great King! How much karmic retribution would such a person receive?』 King Bimbisara (King of Magadha in ancient India) remained silent. The Buddha said, 『Great King! Why are you silent?』 The King said, 『World Honored One! The evil karmic consequences that this person would receive are immeasurable and countless. World Honored One! If committing such evil karma against one person is already difficult to calculate, how much more so against all people!』 『Great King! If, when the Buddha is alive or after his passing, there are evil kings, Kshatriyas (warrior caste in ancient India), Brahmanas (priest caste in ancient India), Vaishyas (merchant caste in ancient India), or Shudras (laborer caste in ancient India) who seize the possessions of Dharma teachers, the karmic retribution they receive, if divided into one hundred parts, the previously mentioned sin would not even amount to one part.』 King Bimbisara said, 『World Honored One! A king who governs the country according to the Dharma is hard to find. If one is not indulgent, one can protect the Dharma; if one is indulgent, one cannot protect it. World Honored One! What merit does one obtain by protecting the Dharma?』 『Great King! Suppose there is a person who can give the aforementioned beings life, eyes, hands, and feet. Would this person』s merit be great?』 『World Honored One! To give one person life, eyes, hands, and feet, their merit would already be great, how much more so for giving to so many people!』 『Great King! If the merit obtained by protecting the Dharma is divided into one hundred parts, the previously mentioned merit would not even amount to one part.』 The King said, 『World Honored One! If someone takes the possessions of a Dharma teacher, is that a sin? If someone protects a Dharma teacher, will they receive merit?』 『Great King! If someone takes the possessions of one Dharma teacher, or even five Dharma teachers, or protects one Dharma teacher, or even five Dharma teachers, the sin and merit obtained are equal, without any difference. 『Great King! If five Dharma teachers reside in a temple, a village, or a forest. If the Ghandi (a temple instrument used to gather the assembly) is sounded to gather monks from all directions, and after the visiting monks arrive, rooms and food are distributed in order.』

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、臥具、醫藥，無吝惜心。初夜后夜讀誦講論，厭患生死專樂涅槃，不自讚身不訟彼短，少欲知足常樂讚歎，少欲知足勤心精進，志樂寂靜修于念定，憐愍眾生。大王！是名眾僧如法而住。護戒精進持佛密藏，讀誦書寫分別教詔，是名眾僧憐愍眾生利益眾生，能持如來十二部經，亦能奉持寂靜禁戒，具足慚愧賢聖功德。大王！是名眾僧大功德海，為天人師能大利益無量眾生，能斷一切眾生苦惱，能施一切眾生解脫，是五比丘猶名眾僧，何況無量！

「大王！若無量僧悉破禁戒，但令五人清凈如法。若有施者得福無量，不可稱量不可計數。何以故？以有護持佛法者故，憐愍一切諸眾生故，其心平等無二相故。」

王言：「世尊！破戒比丘可得處眾受信施不？」

「大王！如王國內有一罪人未及擯驅，王若給施剎利、婆羅門、毗舍、首陀，是人頗得受樂不耶？」

「不也。世尊！」

「大王！破戒比丘亦復如是，雖在眾中受取信施不得安樂。何以故？破禁戒故，不如法故。大王！如是人者，一切十方無量諸佛所不護念，雖名比丘不在僧數。何以故？入魔界故。持禁戒者，即佛弟子；毀禁戒者，即魔弟子。又持戒者，即出世道；破禁戒者，即入世道。我都不聽毀戒之人受人信施如葶藶子。何

【現代漢語翻譯】 現代漢語譯本 對於臥具、醫藥等生活必需品，他們沒有吝嗇之心。初夜和后夜，他們會誦讀和講解佛法，厭惡生死輪迴，一心向往涅槃。他們不自我讚揚，也不批評他人短處，少欲知足，常樂於讚歎他人的優點。他們少欲知足，勤奮精進，志向安於寂靜，修習禪定，憐憫眾生。大王，這才是僧眾如法而住的樣子。他們守護戒律，精進修行，持守佛陀的秘密教誨，誦讀、書寫、分辨佛陀的教誨，這才是僧眾憐憫眾生、利益眾生的體現。他們能夠持守如來的十二部經典，也能奉持寂靜的戒律，具足慚愧之心和賢聖的功德。大王，這才是僧眾的巨大功德之海，他們是天人的導師，能夠大利益無量眾生，能夠斷除一切眾生的苦惱，能夠給予一切眾生解脫。即使只有這五位比丘（bhiksu，佛教出家男眾），也堪稱僧眾，更何況是無量的僧眾呢！ 大王，即使無量的僧眾都破了戒律，只要有五位僧人清凈如法，如果有施主供養他們，所獲得的福報也是無量無邊，不可稱量，不可計數。為什麼呢？因為有護持佛法的人，他們憐憫一切眾生，他們的心平等無二，沒有分別心。 國王問道：『世尊，破戒的比丘（bhiksu）可以處在僧眾中接受供養嗎？』 佛陀回答說：『大王，就像你的國家裡有一個罪人，還沒有被驅逐出去，如果你給剎帝利（ksatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（brahmana，古印度四大種姓之一，指祭司）、吠舍（vaisya，古印度四大種姓之一，指商人）和首陀羅（sudra，古印度四大種姓之一，指農民和勞動者）供養，這個人能得到快樂嗎？』 國王回答說：『不能，世尊！』 佛陀說：『大王，破戒的比丘也是如此，雖然身處僧眾之中接受供養，卻不能得到安樂。為什麼呢？因為他們破了戒律，不如法。大王，這樣的人，十方無量諸佛都不會護念他們，雖然名為比丘，卻不在僧眾之列。為什麼呢？因為他們已經進入了魔的境界。持守戒律的人，就是佛的弟子；毀壞戒律的人，就是魔的弟子。持戒的人，是走在出世的道路上；破戒的人，是走在入世的道路上。我絕不允許毀壞戒律的人接受他人的供養，哪怕像葶藶子（一種草本植物的種子）那麼一點點也不行。』

【English Translation】 English version They have no stinginess regarding bedding, medicine, and other necessities. During the early and late watches of the night, they recite and discuss the Dharma, detesting the cycle of birth and death, and wholeheartedly aspiring to Nirvana. They do not praise themselves nor criticize others' shortcomings. They are content with little, always rejoicing in praising others' virtues. They are content with little, diligently striving, their minds set on tranquility, practicing meditation, and having compassion for all beings. O King, this is how the Sangha (Buddhist monastic community) dwells in accordance with the Dharma. They guard the precepts, practice diligently, uphold the Buddha's secret teachings, recite, write, and discern the Buddha's instructions. This is how the Sangha shows compassion and benefits all beings. They are able to uphold the twelve divisions of the Tathagata's (Buddha's) teachings, and also uphold the precepts of tranquility, possessing a sense of shame and the virtues of the noble ones. O King, this is the great ocean of merit of the Sangha. They are teachers of gods and humans, able to greatly benefit countless beings, able to cut off the suffering of all beings, and able to grant liberation to all beings. Even these five bhikshus (Buddhist monks) are considered the Sangha, how much more so the countless Sangha! O King, even if countless members of the Sangha break the precepts, as long as there are five monks who are pure and in accordance with the Dharma, if there are donors who make offerings to them, the merit gained will be immeasurable, beyond calculation, and beyond counting. Why is this so? Because there are those who uphold the Dharma, they have compassion for all beings, and their minds are equal and without duality, without discrimination. The King asked: 'O World Honored One, can a bhikshu who has broken the precepts remain in the Sangha and receive offerings?' The Buddha replied: 'O King, it is like in your kingdom, there is a criminal who has not yet been expelled. If you were to give offerings to the Kshatriyas (warriors and rulers), Brahmins (priests), Vaishyas (merchants), and Shudras (laborers), would this person be able to enjoy happiness?' The King replied: 'No, O World Honored One!' The Buddha said: 'O King, it is the same with a bhikshu who has broken the precepts. Although he is among the Sangha and receives offerings, he cannot find peace. Why is this so? Because he has broken the precepts and is not in accordance with the Dharma. O King, such a person is not protected by the countless Buddhas of the ten directions. Although he is called a bhikshu, he is not counted among the Sangha. Why is this so? Because he has entered the realm of Mara (demon). Those who uphold the precepts are disciples of the Buddha; those who break the precepts are disciples of Mara. Those who uphold the precepts are on the path of transcending the world; those who break the precepts are on the path of entering the world. I absolutely do not allow those who break the precepts to receive offerings from others, not even as little as a mustard seed.'

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以故？是人遠離如來法故。」

王言：「世尊！言破戒者有何等相？可得知不？」

「大王！有智慧知。大王！若有不能恭敬三寶，不生信心無有慚愧，于師和尚耆老長宿同師同學不生恭敬，摧滅聖幢不修梵行，增長慳貪樂在居家，不能清凈口四種業，常修食心遠離法心，樂說世間無益之事，是名比丘初破戒相，未名具足毀禁戒也。若如是等受畜奴婢、象馬、牛羊、駝驢、雞豬，乃至八種不凈之物，是名具足毀禁戒也。如是名為沙門中滓、沙門中曲、沙門中幻、沙門中賊、沙門中醉、沙門中旃陀羅也。如是比丘不應共住不共和合，不應共作九十九羯磨，是名喪失比丘事業墮在貪處。

「大王！寧與旃陀羅人而共同止，不與如是惡比丘住。何以故？如是比丘燒滅善根，斷三世善慈愍之心，是惡比丘。即是圊廁增生死法，即是人天諸惡種子。何以故？是人欺誑自他人天。如是比丘滅解脫燈能摧法幢，能涸法海破說法者，能誑施主破和合僧。若有惡王若剎利、婆羅門、毗舍、首陀，擁護如是諸惡比丘，是王便當增三惡道，種殖天人諸惡種子。

「大王！若惡比丘呵罵責數如法住者，敬信諸王應當擯驅，若驅擯者王多得福。若王無信如法比丘不應與彼惡比丘住，如法比丘有智慧者，應先往王所作如是

【現代漢語翻譯】 現代漢語譯本：因為什麼緣故呢？是因為這個人遠離了如來的教法。 國王問道：『世尊！所說的破戒者有什麼樣的特徵？可以知道嗎？』 佛陀回答說：『大王！有智慧的人可以知道。大王！如果有人不能恭敬三寶（佛、法、僧），不生起信心，沒有慚愧之心，對於師父、和尚、年長的長老、同門師兄弟不恭敬，摧毀聖幢（佛教的旗幟），不修持清凈的修行，增長慳吝貪婪，喜歡住在家裡，不能清凈口業的四種行為（妄語、兩舌、惡口、綺語），常常想著食物，遠離佛法，喜歡說世間無益的事情，這叫做比丘最初的破戒之相，還不能算是完全毀壞了戒律。如果像這樣的人還蓄養奴婢、大象、馬、牛、羊、駱駝、驢、雞、豬，乃至八種不凈之物，這就叫做完全毀壞了戒律。這樣的人被稱為沙門中的污垢、沙門中的彎曲、沙門中的虛幻、沙門中的賊、沙門中的醉漢、沙門中的旃陀羅（賤民）。這樣的比丘不應該和他一起居住，不應該和他一起和合，不應該和他一起進行九十九種羯磨（僧團的儀式），這叫做喪失了比丘的資格，墮落在貪慾之中。 大王！寧願和旃陀羅人（賤民）一起居住，也不要和這樣的惡比丘住在一起。為什麼呢？因為這樣的比丘會燒燬善根，斷絕三世的善心和慈悲之心，是惡劣的比丘。他們就像廁所一樣，增長生死的輪迴，是人天中各種惡的種子。為什麼呢？因為這些人欺騙自己和他人，欺騙天人。這樣的比丘會熄滅解脫的明燈，摧毀佛法的旗幟，使佛法的海洋乾涸，破壞說法的人，欺騙施主，破壞和合的僧團。如果有惡王，無論是剎帝利（武士）、婆羅門（祭司）、毗舍（商人）、首陀（農民），如果擁護這樣的惡比丘，這個國王就會增加三惡道的果報，種下天人中各種惡的種子。 大王！如果惡比丘呵斥、責罵如法修行的比丘，敬信佛法的國王應當驅逐他們，如果驅逐了他們，國王會得到很多福報。如果國王沒有信仰，如法修行的比丘不應該和那些惡比丘住在一起，有智慧的如法比丘，應該先去國王那裡，這樣說：

【English Translation】 English version: Why is that? It is because this person has distanced themselves from the Tathagata's Dharma. The king asked: 'World Honored One! What are the characteristics of those who are said to have broken the precepts? Can they be known?' The Buddha replied: 'Great King! Those with wisdom can know. Great King! If there are those who cannot respect the Three Jewels (Buddha, Dharma, Sangha), do not generate faith, have no sense of shame, do not respect their teachers, abbots, elders, or fellow disciples, destroy the holy banner (Buddhist flag), do not cultivate pure conduct, increase stinginess and greed, enjoy living at home, cannot purify the four actions of speech (false speech, divisive speech, harsh speech, idle speech), constantly think about food, distance themselves from the Dharma, and enjoy speaking about useless worldly matters, this is called the initial sign of a bhikkhu breaking the precepts, but it is not yet considered a complete violation of the precepts. If such people also keep slaves, elephants, horses, cattle, sheep, camels, donkeys, chickens, pigs, and even eight kinds of impure things, this is called a complete violation of the precepts. Such people are called the dregs among the shramanas, the crooked among the shramanas, the illusions among the shramanas, the thieves among the shramanas, the drunkards among the shramanas, and the chandala (outcast) among the shramanas. Such bhikkhus should not live together, should not be in harmony, and should not participate in the ninety-nine karmas (rituals of the Sangha). This is called losing the status of a bhikkhu and falling into greed. Great King! It is better to live with a chandala (outcast) than to live with such evil bhikkhus. Why is that? Because such bhikkhus burn away good roots, cut off the good heart and compassion of the three times, and are evil bhikkhus. They are like toilets, increasing the cycle of birth and death, and are the seeds of all evils among humans and gods. Why is that? Because these people deceive themselves and others, and deceive humans and gods. Such bhikkhus extinguish the lamp of liberation, destroy the banner of the Dharma, dry up the ocean of the Dharma, destroy those who preach the Dharma, deceive donors, and destroy the harmonious Sangha. If there are evil kings, whether they are Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), or Shudras (farmers), if they protect such evil bhikkhus, this king will increase the retribution of the three evil paths and plant the seeds of all evils among humans and gods. Great King! If evil bhikkhus scold and rebuke bhikkhus who practice the Dharma correctly, kings who respect the Dharma should expel them. If they expel them, the king will gain much merit. If the king has no faith, bhikkhus who practice the Dharma correctly should not live with those evil bhikkhus. Wise bhikkhus who practice the Dharma correctly should first go to the king and say:

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言：『大王！今者能持法不？』王若答言：『大德！我能如法護持佛法。』智者爾時便應默然。若彼大王有貪心者，語比丘言：『大德！是寺廟中多有大眾，我當云何為五比丘驅遣多人？』智者聞已不應復往，便當捨去至寂靜處。」

王言：「世尊！若有惡王隨順如是惡比丘語，而是大地云何能載是王？從此過於無量恒河沙劫，終不能得復受人身，無量眾生得解脫已，是王猶故未能得斷三惡道業。」

「大王！若未來世有信諸王，若剎利、婆羅門、毗舍、首陀，能護法師造立塔像，供養眾僧種種所須，治惡比丘，為護法故能捨身命，寧護如法比丘一人，不護無量諸惡比丘，是王捨身生凈佛土常值三寶，不久當得阿耨多羅三藐三菩提。

「大王！我今不聽一人受畜八不凈物，惟聽大眾得受畜用。大王！若有人能護持法者，當知是人乃是十方諸佛世尊大檀越也，護持大法。

「大王！僧物難掌，我今惟聽二人掌護：一者、羅漢比丘具八解脫；二者、須陀洹人。大王！除是二人更無有人掌護僧物。」

大方等大集經日密分中四方菩薩集品第二之一

爾時，世尊為頻婆娑羅王說是法已。東方有國名曰無量，彼中有佛名五功德，常說妙法教化眾生。有一菩薩名曰日密，至心聽法仰瞻虛空，

【現代漢語翻譯】 現代漢語譯本：

說：『大王！現在能護持佛法嗎？』如果國王回答說：『大德！我能如法護持佛法。』這時智者就應該保持沉默。如果那位國王有貪心，對比丘說：『大德！這座寺廟裡有很多大眾，我怎麼能爲了五個比丘而驅趕這麼多人呢？』智者聽了之後就不應該再前往，應當離開去寂靜的地方。

國王說：『世尊！如果有惡王聽從這種惡比丘的話，那麼這片大地怎麼能承載這樣的國王呢？從那時起經過無量恒河沙劫，最終也不能再次獲得人身，即使無量眾生已經得到解脫，這個國王仍然不能斷除三惡道的業報。』

『大王！如果未來世有信仰的國王，無論是剎利（武士階層）、婆羅門（祭司階層）、毗舍（商人階層）、首陀（奴隸階層），能夠護持法師，建造佛塔佛像，供養僧眾各種所需，懲治惡比丘，爲了護持佛法能夠捨棄生命，寧願護持如法的比丘一人，也不護持無量惡比丘，這樣的國王捨身之後會往生清凈佛土，常常遇到三寶，不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。』

『大王！我現在不允許一個人私自擁有八種不凈之物，只允許大眾共同使用。大王！如果有人能夠護持佛法，應當知道這個人是十方諸佛世尊的大施主，護持大法。』

『大王！僧眾的財物難以管理，我現在只允許兩個人管理：第一是，具有八解脫的羅漢比丘；第二是，須陀洹（入流果）之人。大王！除了這二人，沒有其他人可以管理僧眾的財物。』

《大方等大集經》日密分中四方菩薩集品第二之一

當時，世尊為頻婆娑羅王（古印度摩揭陀國國王）說完此法后。東方有一個國家名叫無量，那裡有一尊佛名叫五功德，常常宣說妙法教化眾生。有一位菩薩名叫日密，專心聽法，仰望虛空。 English version:

Said: 'Great King! Now, are you able to uphold the Dharma?' If the king answers: 'Great Virtuous One! I am able to uphold the Buddha's Dharma according to the law.' Then the wise one should remain silent. If that king has a greedy mind, and says to the Bhikkhu: 'Great Virtuous One! There are many people in this monastery, how can I drive away so many people for the sake of five Bhikkhus?' Upon hearing this, the wise one should not go there again, but should leave to a quiet place.

The king said: 'World Honored One! If there is an evil king who follows the words of such evil Bhikkhus, how can this earth bear such a king? From then on, passing through countless kalpas like the sands of the Ganges River, he will ultimately not be able to regain a human body. Even after countless beings have attained liberation, this king will still not be able to cut off the karma of the three evil paths.'

'Great King! If in the future there are faithful kings, whether they are Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), or Shudras (laborer class), who are able to protect Dharma teachers, build pagodas and Buddha images, provide for the Sangha's various needs, punish evil Bhikkhus, and for the sake of protecting the Dharma are able to give up their lives, preferring to protect one Bhikkhu who practices the Dharma correctly rather than countless evil Bhikkhus, such a king, after giving up his body, will be reborn in a pure Buddha land, constantly encounter the Three Jewels, and will soon attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'

'Great King! I now do not allow one person to privately possess the eight impure things, but only allow the community to use them together. Great King! If there is someone who can uphold the Dharma, know that this person is the great benefactor of the Buddhas and World Honored Ones of the ten directions, upholding the great Dharma.'

'Great King! The property of the Sangha is difficult to manage. I now only allow two people to manage it: first, a Bhikkhu who is an Arhat with the eight liberations; second, a person who is a Srotapanna (stream-enterer). Great King! Apart from these two, no one else can manage the property of the Sangha.'

From the 'Collection of Bodhisattvas from the Four Directions' chapter, the second of the 'Sun Secret Division' in the 'Great Vaipulya Mahasamnipata Sutra'

At that time, after the World Honored One had spoken this Dharma to King Bimbisara (king of Magadha in ancient India). In the east, there was a country named Immeasurable, and there was a Buddha named Five Merits, who constantly preached the wonderful Dharma to teach sentient beings. There was a Bodhisattva named Sun Secret, who listened attentively to the Dharma, gazing up at the empty sky.

【English Translation】 Said: 'Great King! Now, are you able to uphold the Dharma?' If the king answers: 'Great Virtuous One! I am able to uphold the Buddha's Dharma according to the law.' Then the wise one should remain silent. If that king has a greedy mind, and says to the Bhikkhu: 'Great Virtuous One! There are many people in this monastery, how can I drive away so many people for the sake of five Bhikkhus?' Upon hearing this, the wise one should not go there again, but should leave to a quiet place. The king said: 'World Honored One! If there is an evil king who follows the words of such evil Bhikkhus, how can this earth bear such a king? From then on, passing through countless kalpas like the sands of the Ganges River, he will ultimately not be able to regain a human body. Even after countless beings have attained liberation, this king will still not be able to cut off the karma of the three evil paths.' 'Great King! If in the future there are faithful kings, whether they are Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), or Shudras (laborer class), who are able to protect Dharma teachers, build pagodas and Buddha images, provide for the Sangha's various needs, punish evil Bhikkhus, and for the sake of protecting the Dharma are able to give up their lives, preferring to protect one Bhikkhu who practices the Dharma correctly rather than countless evil Bhikkhus, such a king, after giving up his body, will be reborn in a pure Buddha land, constantly encounter the Three Jewels, and will soon attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' 'Great King! I now do not allow one person to privately possess the eight impure things, but only allow the community to use them together. Great King! If there is someone who can uphold the Dharma, know that this person is the great benefactor of the Buddhas and World Honored Ones of the ten directions, upholding the great Dharma.' 'Great King! The property of the Sangha is difficult to manage. I now only allow two people to manage it: first, a Bhikkhu who is an Arhat with the eight liberations; second, a person who is a Srotapanna (stream-enterer). Great King! Apart from these two, no one else can manage the property of the Sangha.' From the 'Collection of Bodhisattvas from the Four Directions' chapter, the second of the 'Sun Secret Division' in the 'Great Vaipulya Mahasamnipata Sutra' At that time, after the World Honored One had spoken this Dharma to King Bimbisara (king of Magadha in ancient India). In the east, there was a country named Immeasurable, and there was a Buddha named Five Merits, who constantly preached the wonderful Dharma to teach sentient beings. There was a Bodhisattva named Sun Secret, who listened attentively to the Dharma, gazing up at the empty sky.

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見有無量無邊菩薩從東方來，趣向西方，即白佛言：「世尊！我見東方無量菩薩趣向西方，以何因緣，舍凈妙國趣向穢土？」

「善男子！西方過此無量無邊恒河沙等諸佛世界，彼有世界名曰娑婆，五滓具足、弊惡眾生充滿其土。釋迦如來於中宣說三乘之法，為欲增長佛正法故，為不斷絕三寶種故，為破魔界豎法幢故，為法久住不滅盡故。彼佛世界有無量佛無量菩薩，宣說寶髻陀羅尼法。既說法已，釋迦如來複說三乘四無礙智四種梵行及四攝法，無量眾生聞是法時心無疲厭，樂甘露故，以彼如來本願力故，四方無量諸佛菩薩悉集其土。佛說法時，諸菩薩眾悉入禪定，既入定已身放光明，如一燈炬至億日光。

「善男子！若欲護法可從定起詣娑婆世界。善男子！彼佛世界所有眾生，煩惱堅牢繫縛深重，其形丑穢多起憍慢，惡口兩舌遠離實語，其實愚癡現智慧相，多起慳貪現舍離相，多有諂曲現質直相，心多濁亂現清凈相，多有嫉妒現柔軟相，樂離別人現和合相，多起邪見現正見相。彼國眾人隨女人語，以隨語故，斷絕善根增三惡道。

「善男子！汝今頗能為我作使至彼國不？我欲與欲，令彼如來善說法要。所言欲者，謂真陀羅尼，是陀羅尼成就具足無量功德，能斷欲貪、色無色貪、憍慢、我慢、一切

【現代漢語翻譯】 現代漢語譯本：我看到無量無邊的菩薩從東方而來，前往西方，就對佛說：『世尊！我看到東方無量的菩薩前往西方，是因何緣故，捨棄清凈美好的國土而前往污穢的國土呢？』 『善男子！西方越過無量無邊恒河沙數般的諸佛世界，那裡有一個世界名為娑婆（忍受），五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）具足，充滿著弊惡的眾生。釋迦如來在那裡宣說三乘（聲聞乘、緣覺乘、菩薩乘）之法，是爲了增長佛的正法，爲了不斷絕三寶（佛、法、僧）的種子，爲了破除魔界豎立法幢，爲了使佛法長久住世而不滅盡。那個佛世界有無量佛和無量菩薩，宣說寶髻陀羅尼（一種咒語）之法。說法完畢后，釋迦如來又宣說三乘、四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）、四種梵行（不淫慾、不殺生、不偷盜、不妄語）以及四攝法（佈施、愛語、利行、同事），無量眾生聽聞這些法時，心中沒有疲倦厭煩，樂於甘露（佛法）的滋潤，因為那位如來的本願力，四方無量諸佛菩薩都聚集到那個國土。佛說法時，諸菩薩眾都進入禪定，進入禪定後身體放出光明，如同一盞燈炬的光芒達到億萬日光。』 『善男子！如果想要護持佛法，可以從禪定中起身前往娑婆世界。善男子！那個佛世界的所有眾生，煩惱堅固，束縛深重，他們的形貌醜陋污穢，多起驕慢之心，惡口兩舌，遠離真實之語，實際上愚癡卻顯現出智慧的樣子，多起慳吝貪婪卻顯現出舍離的樣子，多有諂媚彎曲卻顯現出正直的樣子，心中多有污濁混亂卻顯現出清凈的樣子，多有嫉妒之心卻顯現出柔和的樣子，喜歡離間他人卻顯現出和合的樣子，多起邪見卻顯現出正見的樣子。那個國家的人們聽從女人的話語，因為聽從她們的話語，斷絕善根，增長三惡道（地獄、餓鬼、畜生）。』 『善男子！你現在能否為我做使者前往那個國家？我想要給予他們，讓那位如來善於宣說佛法的要義。所說的給予，是指真陀羅尼（真實的咒語），這個陀羅尼成就具足無量功德，能夠斷除欲貪、色無色貪、驕慢、我慢、一切煩惱。』

【English Translation】 English version: I saw countless Bodhisattvas coming from the East, heading towards the West, and then said to the Buddha: 'World Honored One! I see countless Bodhisattvas from the East heading towards the West. What is the cause and condition that they abandon their pure and wonderful lands and go to the impure lands?' 'Good man! Beyond countless Buddha worlds, as many as the sands of the Ganges River, to the West, there is a world called Saha (endurance), filled with the five defilements (the defilement of the kalpa, the defilement of views, the defilement of afflictions, the defilement of beings, and the defilement of life), and filled with evil beings. Shakyamuni Tathagata proclaims the Dharma of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) there, in order to increase the Buddha's true Dharma, to not cut off the seeds of the Three Jewels (Buddha, Dharma, and Sangha), to break the realm of demons and erect the banner of Dharma, and to make the Dharma abide long and not perish. In that Buddha world, there are countless Buddhas and countless Bodhisattvas, proclaiming the Dharma of the Jewel Crest Dharani (a kind of mantra). After the Dharma was spoken, Shakyamuni Tathagata also proclaimed the Three Vehicles, the Four Unimpeded Wisdoms (unimpeded wisdom of the Dharma, unimpeded wisdom of meaning, unimpeded wisdom of language, and unimpeded wisdom of eloquence), the Four Brahma Viharas (non-lust, non-killing, non-stealing, and non-lying), and the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation). When countless beings heard these Dharmas, their minds were not weary or tired, and they delighted in the nourishment of the nectar (the Buddha's Dharma). Because of the power of that Tathagata's original vows, countless Buddhas and Bodhisattvas from all directions gathered in that land. When the Buddha spoke the Dharma, all the Bodhisattvas entered into samadhi. After entering samadhi, their bodies emitted light, like the light of a lamp reaching the light of billions of suns.' 'Good man! If you wish to protect the Dharma, you can rise from samadhi and go to the Saha world. Good man! All the beings in that Buddha world have firm and deep-rooted afflictions, their forms are ugly and impure, they often give rise to arrogance, they speak evil words and double tongues, they are far from truthful speech, they are actually foolish but appear wise, they are often stingy and greedy but appear to be detached, they are often flattering and crooked but appear to be upright, their minds are often turbid and chaotic but appear to be pure, they are often jealous but appear to be gentle, they like to separate others but appear to be harmonious, and they often have wrong views but appear to have right views. The people of that country listen to the words of women, and because they listen to their words, they cut off their roots of goodness and increase the three evil paths (hell, hungry ghosts, and animals).' 'Good man! Can you now be my messenger and go to that country? I want to give them something, so that that Tathagata can skillfully proclaim the essence of the Buddha's Dharma. What is meant by giving is the True Dharani (true mantra). This Dharani achieves and possesses countless merits, and can cut off desire-greed, form and formless greed, arrogance, ego-pride, and all afflictions.'

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取貪、一切五蓋。一切我見、斷見、戒取見、取見、常見、眾生見、士夫見、作者見、受者見、人見、天見、色見聲見香見味見觸見、四大見、出見生見、滅見住見，是名隨如真忍。是陀羅尼能真實知色，乃至識眼乃至意陰入界諸入，解脫法界無上妙樂。

「善男子！彼界眾生如生聾生盲生啞貪慾狂醉，是故與欲，隨如真實陀羅尼法一切法藏不可思議諸法之門，能壞一切諸魔伴黨及魔境界。

「善男子！是陀羅尼亦能調伏一切魔眾，能怖一切諸惡毒龍，能使惡鬼生知足想，能化一切阿修羅眾，能調一切大金翅鳥、怖緊那羅。令諸羅剎、剎利、婆羅門、毗舍、首陀生於敬信，能壞一切貪女身者。令多聞者生愛樂心，習禪之人心得寂靜，善療一切諸惡重病，能除一切國土惡相，所謂惡賊惡鳥惡獸惡風惡雨惡寒惡熱。

「善男子！若有人能誦如是陀羅尼者，則能得見無量諸佛。

「善男子！汝持是咒至彼國土，向彼四眾具足宣說。」

爾時，世尊即說是陀羅尼：

「婆移婆蛇波利婆呤(一)　婆醯婆訶波利婆呤(二)　卑利癡比卑利癡波利婆呤(三)　阿脾阿婆波利婆呤(四)　汦祇汦阇波利婆呤(五)　摩呤摩羅波利婆呤(六)　呿岐卻伽波利婆呤(七)　阿路翅阿路迦波利婆呤(

【現代漢語翻譯】 現代漢語譯本：去除貪慾，以及一切五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。去除一切我見（執著于自我的見解）、斷見（認為人死後一切皆無的見解）、戒取見（執著于不正確的戒律和修行方式的見解）、取見（執著于錯誤的見解）、常見（認為事物永恒不變的見解）、眾生見（執著于眾生存在的見解）、士夫見（執著於人的見解）、作者見（執著于有創造者的見解）、受者見（執著于有接受者的見解）、人見（執著於人的見解）、天見（執著于天的見解）、色見（執著於物質的見解）、聲見（執著于聲音的見解）、香見（執著于氣味的見解）、味見（執著于味道的見解）、觸見（執著于觸覺的見解）、四大見（執著于地、水、火、風四大元素的見解）、出見（執著于產生的見解）、生見（執著于出生的見解）、滅見（執著于滅亡的見解）、住見（執著于存在的見解），這被稱為隨順真如的忍辱。這個陀羅尼能真實地了知色（物質現象），乃至識（意識），眼（眼根）乃至意陰（意根）入界（十二入處）諸入，解脫法界無上妙樂。 善男子！彼界眾生如同天生耳聾、天生眼盲、天生啞巴一樣貪慾狂醉，因此給予他們慾望，隨順真實陀羅尼法，一切法藏不可思議諸法之門，能摧毀一切魔的黨羽和魔的境界。 善男子！這個陀羅尼也能調伏一切魔眾，能使一切惡毒龍感到恐懼，能使惡鬼生起知足的想法，能化解一切阿修羅眾（非天），能調伏一切大金翅鳥（一種神鳥）、使緊那羅（一種天神）感到恐懼。使羅剎（惡鬼）、剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（賤民）生起敬信，能摧毀一切貪戀女身的人。使博學多聞的人產生愛樂之心，使習禪之人內心得到寂靜，能治癒一切嚴重的疾病，能消除一切國土的惡相，如惡賊、惡鳥、惡獸、惡風、惡雨、惡寒、惡熱。 善男子！如果有人能誦持這個陀羅尼，就能得見無量諸佛。 善男子！你持這個咒語到那個國土，向那裡的四眾（比丘、比丘尼、優婆塞、優婆夷）詳細宣說。 這時，世尊即說這個陀羅尼： 婆移婆蛇波利婆呤(一)　婆醯婆訶波利婆呤(二)　卑利癡比卑利癡波利婆呤(三)　阿脾阿婆波利婆呤(四)　汦祇汦阇波利婆呤(五)　摩呤摩羅波利婆呤(六)　呿岐卻伽波利婆呤(七)　阿路翅阿路迦波利婆呤(八)

【English Translation】 English version: Eliminating greed, and all five hindrances (greed, hatred, sleepiness, restlessness, and doubt). Eliminating all self-views (the view of clinging to self), annihilation views (the view that after death everything ceases to exist), attachment to precepts and vows (the view of clinging to incorrect precepts and practices), clinging views (the view of clinging to wrong views), eternalist views (the view that things are permanent and unchanging), views of sentient beings (the view of clinging to the existence of sentient beings), views of individuals (the view of clinging to the existence of individuals), views of creators (the view of clinging to the existence of a creator), views of receivers (the view of clinging to the existence of a receiver), views of humans (the view of clinging to the existence of humans), views of gods (the view of clinging to the existence of gods), views of form (the view of clinging to material phenomena), views of sound (the view of clinging to sound), views of smell (the view of clinging to smell), views of taste (the view of clinging to taste), views of touch (the view of clinging to touch), views of the four great elements (the view of clinging to the four great elements of earth, water, fire, and wind), views of arising (the view of clinging to arising), views of birth (the view of clinging to birth), views of cessation (the view of clinging to cessation), views of abiding (the view of clinging to abiding), this is called forbearance in accordance with suchness. This Dharani can truly know form (material phenomena), and even consciousness, the eye (eye faculty), and even the mind (mind faculty) entering the realms (the twelve entrances), liberating the unsurpassed bliss of the Dharma realm. Good man! The beings in that realm are like those born deaf, born blind, and born mute, intoxicated with greed. Therefore, give them desires, and in accordance with the true Dharani Dharma, the gate of all inconceivable Dharmas of the treasury of all Dharmas, it can destroy all the retinues of demons and the realms of demons. Good man! This Dharani can also subdue all demon hosts, can make all evil poisonous dragons feel fear, can make evil ghosts generate thoughts of contentment, can transform all Asura hosts (non-gods), can subdue all great Garuda birds (a kind of divine bird), and make Kinnaras (a kind of celestial being) feel fear. It can make Rakshasas (evil spirits), Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), and Shudras (untouchables) generate respect and faith, and can destroy all those who are greedy for the bodies of women. It can make those who are learned and wise generate love and joy, make those who practice meditation attain inner peace, can cure all serious illnesses, and can eliminate all evil omens in the land, such as evil thieves, evil birds, evil beasts, evil winds, evil rains, evil cold, and evil heat. Good man! If anyone can recite this Dharani, they will be able to see countless Buddhas. Good man! Take this mantra to that land and proclaim it in detail to the four assemblies (monks, nuns, laymen, and laywomen). At that time, the World Honored One spoke this Dharani: Bha yi bha she bo li bha ling (1), Bha xi bha ha bo li bha ling (2), Bi li chi bi bi li chi bo li bha ling (3), A pi a po bo li bha ling (4), Zhi qi zhi she bo li bha ling (5), Mo ling mo luo bo li bha ling (6), Qie qi que qie bo li bha ling (7), A lu chi a lu jia bo li bha ling (8)

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八)　哆咩哆(九)　摩波利婆呤(十)　思呤思羅波利婆呤(十一)　伽咩伽摩波利婆呤(十二)　阿步[(口*皮)/女]阿步婆波利婆呤(十三)　羅摩(十四)　羅摩(十五)　羅摩(十六)　羅咩(十七)　羅摩(十八)　邏羅(十九)　邏羅(二十)　邏羅(二十一)　摩比挫若那(二十二)　復多其醯復多其力摩波利婆呤(二十三)　遮𩘌其力醯遮𩘌其力摩波利婆呤(二十四)　輸路多其力醯輸路多其力摩波利婆呤(二十五)　其浪那其力醯其浪那其力摩波利婆呤(二十六)　時貺其力醯時貺其浪摩波利婆呤(二十七)　迦蛇其力醯迦蛇其力摩波利婆呤(二十八)　摩那其力醯摩那其力摩波利婆呤(二十九)　撥陀其力醯撥陀其力摩波利婆呤(三十)　脾陀那其力醯脾陀那其力摩波利婆呤(三十一)　窒囊其力醯窒囊其力摩波利婆呤(三十二)　優波陀其力醯優波陀其力摩波利婆呤(三十三)　婆婆其力醯婆婆其力摩波利婆呤(三十四)　阇提其力醯阇提其力摩波利婆呤(三十五)　阇邏摩那羅其力醯阇邏摩那羅其力摩波利婆呤(三十六)　㖪呿薩多波其力醯㖪呿薩多波其力摩波利婆呤(三十七)　阿邏波邏膇阇其力醯阿邏波邏膇阇其力摩波利婆呤(三十八)　阿拔多(三十九)　比跋多寫(四十)　

【現代漢語翻譯】 現代漢語譯本 （八）哆咩哆（Duo Me Duo） （九）摩波利婆呤（Mo Bo Li Po Ling） （十）思呤思羅波利婆呤（Si Ling Si Luo Bo Li Po Ling） （十一）伽咩伽摩波利婆呤（Qie Mie Qie Mo Bo Li Po Ling） （十二）阿步[(口*皮)/女]阿步婆波利婆呤（A Bu [kou pi/nv] A Bu Po Bo Li Po Ling） （十三）羅摩（Luo Mo） （十四）羅摩（Luo Mo） （十五）羅摩（Luo Mo） （十六）羅咩（Luo Mie） （十七）羅摩（Luo Mo） （十八）邏羅（Luo Luo） （十九）邏羅（Luo Luo） （二十）邏羅（Luo Luo） （二十一）摩比挫若那（Mo Bi Cuo Ruo Na） （二十二）復多其醯復多其力摩波利婆呤（Fu Duo Qi Xi Fu Duo Qi Li Mo Bo Li Po Ling） （二十三）遮𩘌其力醯遮𩘌其力摩波利婆呤（Zhe [chi/xin] Qi Li Xi Zhe [chi/xin] Qi Li Mo Bo Li Po Ling） （二十四）輸路多其力醯輸路多其力摩波利婆呤（Shu Lu Duo Qi Li Xi Shu Lu Duo Qi Li Mo Bo Li Po Ling） （二十五）其浪那其力醯其浪那其力摩波利婆呤（Qi Lang Na Qi Li Xi Qi Lang Na Qi Li Mo Bo Li Po Ling） （二十六）時貺其力醯時貺其浪摩波利婆呤（Shi Kuang Qi Li Xi Shi Kuang Qi Lang Mo Bo Li Po Ling） （二十七）迦蛇其力醯迦蛇其力摩波利婆呤（Jia She Qi Li Xi Jia She Qi Li Mo Bo Li Po Ling） （二十八）摩那其力醯摩那其力摩波利婆呤（Mo Na Qi Li Xi Mo Na Qi Li Mo Bo Li Po Ling） （二十九）撥陀其力醯撥陀其力摩波利婆呤（Bo Tuo Qi Li Xi Bo Tuo Qi Li Mo Bo Li Po Ling） （三十）脾陀那其力醯脾陀那其力摩波利婆呤（Pi Tuo Na Qi Li Xi Pi Tuo Na Qi Li Mo Bo Li Po Ling） （三十一）窒囊其力醯窒囊其力摩波利婆呤（Zhi Nang Qi Li Xi Zhi Nang Qi Li Mo Bo Li Po Ling） （三十二）優波陀其力醯優波陀其力摩波利婆呤（You Bo Tuo Qi Li Xi You Bo Tuo Qi Li Mo Bo Li Po Ling） （三十三）婆婆其力醯婆婆其力摩波利婆呤（Po Po Qi Li Xi Po Po Qi Li Mo Bo Li Po Ling） （三十四）阇提其力醯阇提其力摩波利婆呤（She Ti Qi Li Xi She Ti Qi Li Mo Bo Li Po Ling） （三十五）阇邏摩那羅其力醯阇邏摩那羅其力摩波利婆呤（She Luo Mo Na Luo Qi Li Xi She Luo Mo Na Luo Qi Li Mo Bo Li Po Ling） （三十六）㖪呿薩多波其力醯㖪呿薩多波其力摩波利婆呤（Gu Qie Sa Duo Bo Qi Li Xi Gu Qie Sa Duo Bo Qi Li Mo Bo Li Po Ling） （三十七）阿邏波邏膇阇其力醯阿邏波邏膇阇其力摩波利婆呤（A Luo Bo Luo Zhi She Qi Li Xi A Luo Bo Luo Zhi She Qi Li Mo Bo Li Po Ling） （三十八）阿拔多（A Ba Duo） （三十九）比跋多寫（Bi Ba Duo Xie） （四十）

【English Translation】 English version (8) Duo Me Duo (9) Mo Bo Li Po Ling (10) Si Ling Si Luo Bo Li Po Ling (11) Qie Mie Qie Mo Bo Li Po Ling (12) A Bu [(mouth*skin)/woman] A Bu Po Bo Li Po Ling (13) Luo Mo (14) Luo Mo (15) Luo Mo (16) Luo Mie (17) Luo Mo (18) Luo Luo (19) Luo Luo (20) Luo Luo (21) Mo Bi Cuo Ruo Na (22) Fu Duo Qi Xi Fu Duo Qi Li Mo Bo Li Po Ling (23) Zhe [chi/heart] Qi Li Xi Zhe [chi/heart] Qi Li Mo Bo Li Po Ling (24) Shu Lu Duo Qi Li Xi Shu Lu Duo Qi Li Mo Bo Li Po Ling (25) Qi Lang Na Qi Li Xi Qi Lang Na Qi Li Mo Bo Li Po Ling (26) Shi Kuang Qi Li Xi Shi Kuang Qi Lang Mo Bo Li Po Ling (27) Jia She Qi Li Xi Jia She Qi Li Mo Bo Li Po Ling (28) Mo Na Qi Li Xi Mo Na Qi Li Mo Bo Li Po Ling (29) Bo Tuo Qi Li Xi Bo Tuo Qi Li Mo Bo Li Po Ling (30) Pi Tuo Na Qi Li Xi Pi Tuo Na Qi Li Mo Bo Li Po Ling (31) Zhi Nang Qi Li Xi Zhi Nang Qi Li Mo Bo Li Po Ling (32) You Bo Tuo Qi Li Xi You Bo Tuo Qi Li Mo Bo Li Po Ling (33) Po Po Qi Li Xi Po Po Qi Li Mo Bo Li Po Ling (34) She Ti Qi Li Xi She Ti Qi Li Mo Bo Li Po Ling (35) She Luo Mo Na Luo Qi Li Xi She Luo Mo Na Luo Qi Li Mo Bo Li Po Ling (36) Gu Qie Sa Duo Bo Qi Li Xi Gu Qie Sa Duo Bo Qi Li Mo Bo Li Po Ling (37) A Luo Bo Luo Zhi She Qi Li Xi A Luo Bo Luo Zhi She Qi Li Mo Bo Li Po Ling (38) A Ba Duo (39) Bi Ba Duo Xie (40)

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阿婆邏牟波摩薩寫比伽(四十一)　比尼跋多(四十二)　阿陀利也賴咩(四十三)　散比伽扇提(四十四)　莎呵(四十五)」

爾時，日密菩薩摩訶薩白佛言：「世尊！我能向彼宣說是咒，但于彼土生怖畏想。何以故？如來曏者為我宣說，彼土眾生多諸弊惡，猶如生聾生盲生啞隨女人意。世尊！若有隨順女人意者，當知是人永斷善根。」

佛言：「善男子！汝今不為現利后利，當爲饒益一切眾生，但往宣說勿生疑慮。善男子！汝非彼土維摩詰耶，何故生怖？」日密菩薩默然不對。

「善男子！何故默然？」

日密言：「世尊！彼維摩詰即我身也。世尊！我于彼土現白衣像，為諸眾生宣說法要。或時示現婆羅門像，或剎利像，或毗舍像，或首陀像、自在天像，或帝釋像，或梵天像，或龍王像、阿修羅王像、迦樓羅王像、緊那羅王像、辟支佛像、聲聞像、長者像、女人像、童男像、童女像、畜生像、餓鬼像、地獄像，為調眾生故。」

是時，眾中有諸菩薩其數八萬，同一三昧出入共俱。復有無量無邊菩薩，其心掉動至心繫念：「欲得親近親見禮拜釋迦如來及諸大眾，並欲聽受微妙大典。如是大眾皆共同心欲往彼界，我為是輩欲說大事。何以故？是等大眾其心未定，若往彼界或生顛倒近

【現代漢語翻譯】 現代漢語譯本：阿婆邏牟波摩薩寫比伽（四十一） 比尼跋多（四十二） 阿陀利也賴咩（四十三） 散比伽扇提（四十四） 莎呵（四十五）

那時，日密菩薩摩訶薩對佛說：『世尊！我能向他們宣說這個咒語，但對那個國土的眾生心生畏懼。為什麼呢？如來之前對我說過，那個國土的眾生有很多惡習，就像天生聾啞盲一樣，順從女人的意願。世尊！如果有人順從女人的意願，應當知道這個人永遠斷絕了善根。』

佛說：『善男子！你現在不應只為眼前的利益和未來的利益著想，應當爲了利益一切眾生，只管前去宣說，不要產生疑慮。善男子！你不是那個國土的維摩詰（Vimalakirti，一位在家菩薩）嗎？為什麼會產生畏懼呢？』日密菩薩沉默不語。

『善男子！為什麼沉默不語呢？』

日密說：『世尊！那個維摩詰就是我。世尊！我在那個國土示現白衣的形象，為眾生宣說佛法要義。有時示現婆羅門（Brahmana，印度教祭司）的形象，有時示現剎利（Kshatriya，印度教武士）的形象，有時示現毗舍（Vaishya，印度教商人）的形象，有時示現首陀（Shudra，印度教農民）的形象、自在天（Isvara，印度教神祇）的形象，有時示現帝釋（Indra，佛教護法神）的形象，有時示現梵天（Brahma，佛教神祇）的形象，有時示現龍王（Naga，龍族之王）的形象、阿修羅王（Asura，非天神）的形象、迦樓羅王（Garuda，金翅鳥王）的形象、緊那羅王（Kinnara，歌神）的形象、辟支佛（Pratyekabuddha，獨覺者）的形象、聲聞（Sravaka，佛陀弟子）的形象、長者（Elder，有德之人）的形象、女人（Woman）的形象、童男（Boy）的形象、童女（Girl）的形象、畜生（Animal）的形象、餓鬼（Preta，飢餓的鬼）的形象、地獄（Naraka，受苦之處）的形象，都是爲了調伏眾生。』

這時，大眾中有八萬菩薩，他們都處於同一種三昧（Samadhi，禪定）狀態，出入定境都一起行動。還有無量無邊的菩薩，他們心念動搖，至心繫念：『想要親近、親見、禮拜釋迦如來（Sakyamuni，佛陀）和諸位大眾，並且想要聽受微妙的佛法。』這些大眾都同心同願想要前往那個世界，我想要為他們宣說大事。為什麼呢？因為這些大眾的心意還未堅定，如果前往那個世界，可能會產生顛倒的見解，接近

【English Translation】 English version: 'A po lo mou bo mo sa xie bi jia (41), bi ni ba duo (42), a tuo li ye lai mie (43), san bi jia shan ti (44), suo he (45).'

At that time, Bodhisattva Rismita Mahasattva said to the Buddha, 'World Honored One! I am able to proclaim this mantra to them, but I feel fear towards the beings of that land. Why is that? The Tathagata previously told me that the beings of that land have many evils, like those born deaf, blind, and mute, following the will of women. World Honored One! If there are those who follow the will of women, it should be known that these people will forever cut off their roots of goodness.'

The Buddha said, 'Good man! You should not only think of present and future benefits, but should benefit all beings. Just go and proclaim it, do not have doubts. Good man! Are you not Vimalakirti (a lay bodhisattva) of that land? Why do you have fear?' Bodhisattva Rismita remained silent and did not answer.

'Good man! Why are you silent?'

Rismita said, 'World Honored One! That Vimalakirti is me. World Honored One! In that land, I appear in the form of a layman, proclaiming the essence of the Dharma to beings. Sometimes I appear in the form of a Brahmana (Hindu priest), sometimes in the form of a Kshatriya (Hindu warrior), sometimes in the form of a Vaishya (Hindu merchant), sometimes in the form of a Shudra (Hindu farmer), sometimes in the form of Isvara (Hindu deity), sometimes in the form of Indra (Buddhist protector deity), sometimes in the form of Brahma (Buddhist deity), sometimes in the form of a Naga king (dragon king), sometimes in the form of an Asura king (non-god), sometimes in the form of a Garuda king (golden-winged bird king), sometimes in the form of a Kinnara king (celestial musician), sometimes in the form of a Pratyekabuddha (solitary enlightened one), sometimes in the form of a Sravaka (Buddha's disciple), sometimes in the form of an Elder, sometimes in the form of a Woman, sometimes in the form of a Boy, sometimes in the form of a Girl, sometimes in the form of an Animal, sometimes in the form of a Preta (hungry ghost), sometimes in the form of Naraka (hell), all for the sake of taming beings.'

At that time, among the assembly, there were eighty thousand Bodhisattvas, all in the same Samadhi (meditative state), entering and leaving meditation together. There were also immeasurable and boundless Bodhisattvas, whose minds were wavering, sincerely thinking: 'We wish to approach, see, and pay homage to Sakyamuni (the Buddha) and the assembly, and we wish to hear the wonderful Dharma.' These assemblies all had the same wish to go to that world, and I wish to proclaim great matters to them. Why is that? Because the minds of these assemblies are not yet firm, if they go to that world, they might develop inverted views, and approach

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惡知識。」

爾時，彼佛告日密言：「善男子！汝今不應生怖畏想。何以故？我今當施汝等菩薩不共法行、無想行、調伏行、解脫行、分別生死行、不斷三寶行、大慈大悲行、一切智解脫行、破壞四魔惡邪論行、盡智無生智行、畢竟入涅槃行，是名蓮華陀羅尼，令諸菩薩不樂三界，證無相解脫門，入無行解脫門。

「善男子！若有信者能至心聽是蓮華持，是人能薄一切貪慾一切煩惱，捨身七世常得生天識知宿命，雖處欲界不為欲污常樂出家，一切人天樂與供養。

「善男子！若有人能至心七日及聽是持者，終不墮墜三惡道中。善男子！若有人天聽是持者，遠離欲法修集禪定。若有人能于王、剎利、婆羅門、毗舍、首陀耳中，宣說是陀羅尼，聞者尋發出家之心。若有女人能至心聽是陀羅尼受持讀誦，即轉女身得男子身，于阿耨多羅三藐三菩提無有退轉，乃至證得大般涅槃，終不更受女人之身，除自發愿。

「善男子！若有人以是總持咒余藥草，持涂鼓貝，若打、若吹、若有聞者，邪見蠱道諸弊惡病無能加之。善男子！是陀羅尼成就如是無量福德。」

爾時，世尊即說是陀羅尼句：

「思陀摩提(一)　比路迦摩提(二)　伊梨翅汦利蓰(三)　流遮修流遮(四)　佛提比佛提(五

【現代漢語翻譯】 現代漢語譯本： 『惡知識。』

那時，那位佛陀告訴日密說：『善男子！你現在不應該產生恐懼的想法。為什麼呢？我現在將給予你們菩薩不共的修行方法、無想的修行方法、調伏的修行方法、解脫的修行方法、分別生死的修行方法、不斷絕三寶（佛、法、僧）的修行方法、大慈大悲的修行方法、一切智慧解脫的修行方法、破壞四魔（煩惱魔、五蘊魔、死魔、天魔）邪惡論的修行方法、盡智（知一切法盡的智慧）無生智（知一切法不生的智慧）的修行方法、最終進入涅槃的修行方法，這被稱為蓮華陀羅尼（蓮花總持），能使諸位菩薩不貪戀三界（欲界、色界、無色界），證得無相解脫門，進入無行解脫門。』

『善男子！如果有人相信並能至誠地聽聞這蓮華持，這個人能減少一切貪慾和一切煩惱，捨棄此身七世都能常生天界，並能知曉宿命，即使身處欲界也不會被慾望污染，常常喜歡出家，一切人天都樂意供養他。』

『善男子！如果有人能至誠地聽聞這蓮華持七日，最終不會墮入三惡道（地獄、餓鬼、畜生）之中。善男子！如果有人天聽聞這蓮華持，就能遠離慾望之法，修習禪定。如果有人能在國王、剎帝利（古代印度武士階層）、婆羅門（古代印度祭司階層）、毗舍（古代印度商人階層）、首陀（古代印度農人階層）的耳中宣說這陀羅尼，聽聞者會立刻發起出家之心。如果有女人能至誠地聽聞這陀羅尼，受持讀誦，就能立刻轉為男子之身，對於阿耨多羅三藐三菩提（無上正等正覺）不會退轉，乃至證得大般涅槃，最終不會再受女人之身，除非自己發願。』

『善男子！如果有人用這總持咒加持其餘的藥草，塗在鼓或貝上，無論是敲打還是吹奏，只要有聽到的人，邪見、蠱道等各種弊病都不能加害於他。善男子！這陀羅尼成就如此無量的福德。』

那時，世尊即說這陀羅尼的語句：

『思陀摩提(1)，比路迦摩提(2)，伊梨翅汦利蓰(3)，流遮修流遮(4)，佛提比佛提(5)』

【English Translation】 English version: 'Evil friends.'

At that time, that Buddha said to Ri Mi: 'Good man! You should not now give rise to thoughts of fear. Why? I will now bestow upon you Bodhisattvas the uncommon practices, the practice of non-thought, the practice of taming, the practice of liberation, the practice of distinguishing between birth and death, the practice of not cutting off the Three Jewels (Buddha, Dharma, Sangha), the practice of great compassion and great mercy, the practice of all-wisdom liberation, the practice of destroying the evil theories of the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), the practice of the wisdom of exhaustion (wisdom that knows all dharmas are exhausted) and the wisdom of non-arising (wisdom that knows all dharmas do not arise), the practice of ultimately entering Nirvana. This is called the Lotus Dharani, which enables all Bodhisattvas to not be attached to the Three Realms (the desire realm, the form realm, and the formless realm), to attain the gate of liberation from no-form, and to enter the gate of liberation from no-practice.'

'Good man! If there is someone who believes and can sincerely listen to this Lotus Dharani, this person can diminish all greed and all afflictions. After abandoning this body, they will be reborn in the heavens for seven lifetimes, and will be able to know their past lives. Even if they are in the desire realm, they will not be defiled by desires, and will always be fond of leaving home. All humans and gods will be happy to make offerings to them.'

'Good man! If someone can sincerely listen to this Lotus Dharani for seven days, they will ultimately not fall into the three evil paths (hell, hungry ghosts, and animals). Good man! If any humans or gods listen to this Dharani, they will be able to stay away from the ways of desire and cultivate meditation. If someone can proclaim this Dharani in the ears of kings, Kshatriyas (ancient Indian warrior class), Brahmins (ancient Indian priestly class), Vaishyas (ancient Indian merchant class), and Shudras (ancient Indian farmer class), those who hear it will immediately give rise to the mind of leaving home. If a woman can sincerely listen to this Dharani, receive, uphold, and recite it, she will immediately transform into a man, and will not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), until she attains Great Nirvana. She will ultimately not receive a woman's body again, unless she makes a vow to do so herself.'

'Good man! If someone uses this Dharani to bless other herbs, and applies them to drums or conches, whether they are beaten or blown, if anyone hears it, evil views, sorcery, and all kinds of harmful diseases will not be able to harm them. Good man! This Dharani achieves such immeasurable merits and virtues.'

At that time, the World Honored One then spoke the phrases of this Dharani:

'Sita mati (1), Biluka mati (2), Ilichi zhili shi (3), Liuzhe xiu liuzhe (4), Foti bi foti (5)'

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)　摩訶佛提(六)　溫摩提溫摩多波羅提蓰陀濘(七)　羅伽婆羅迦陀羅波利提蓰陀濘(八)　頻豆頻豆摩提(九)　至吒至吒波羅提蓰陀濘(十)　遏翅戰陀豆(十一)　呵呵至置(十二)　呵多尼咩(十三)　呵多迦摩比岐(十四)　比摩多佛題(十五)　呵多蛇其攡(十六)　呵多比三摩其攡(十七)　呵多三牟陀阇脾(十八)　呵多比摩多邏祇(十九)　呵多希醯(二十)　呵多遮知(二十一)　呵多達波羅阇(二十二)　呵多婆休羅阇(二十三)　呵多婆阇摩提(二十四)　呵多留伽摩提(二十五)　呵多烏伽賴咩(二十六)　呵多陀摩密提(二十七)　呵多薩婆優波陀那(二十八)　若若若(二十九)　比阇若若(三十)　比婆阇若若(三十一)　婆邏末力伽若若(三十二)　伊沙安兜邏伽豆㖉(三十三)　莎呵(三十四)」

爾時，世尊告日密菩薩言：「善男子！是蓮華持能斷四流，汝當至心受持是持向彼世界。何以故？彼佛世界有百億魔眾，能壞眾生所有善法。善男子！汝等若誦是陀羅尼，則不為彼惡魔所侵。」

爾時，日密與無量億諸菩薩俱，無數人天白佛言：「世尊！如來智慧不可思議，我等昔來初未曾聞是陀羅尼。」爾時，彼佛世界女人八萬四千，聞是持已，尋轉女身得男子形

【現代漢語翻譯】 現代漢語譯本 摩訶佛提（六）(Mahabodhi，偉大的覺悟) 溫摩提溫摩多波羅提蓰陀濘（七）(Ummati Ummata Paratishthita Niyam，無上的智慧，無上的安住) 羅伽婆羅迦陀羅波利提蓰陀濘（八）(Raga Varaka Dhara Paritishthita Niyam，離欲的，無染的，持戒的，安住的) 頻豆頻豆摩提（九）(Bindu Bindu Mati，點滴智慧) 至吒至吒波羅提蓰陀濘（十）(Chita Chita Paratishthita Niyam，專注的，專注的，安住的) 遏翅戰陀豆（十一）(Akshi Chandatu，眼睛的明亮) 呵呵至置（十二）(Haha Chiti，歡笑的，覺悟的) 呵多尼咩（十三）(Hata Nime，摧毀的，瞬間) 呵多迦摩比岐（十四）(Hata Kama Vikhi，摧毀的，慾望的，障礙) 比摩多佛題（十五）(Vimata Bodhi，無垢的，覺悟) 呵多蛇其攡（十六）(Hata Sheki Chini，摧毀的，疑惑的，根源) 呵多比三摩其攡（十七）(Hata Visama Chini，摧毀的，不平等的，根源) 呵多三牟陀阇脾（十八）(Hata Samudra Japi，摧毀的，海洋的，貪婪) 呵多比摩多邏祇（十九）(Hata Vimata Ragi，摧毀的，無垢的，貪愛) 呵多希醯（二十）(Hata Hihi，摧毀的，羞恥) 呵多遮知（二十一）(Hata Chachi，摧毀的，欺騙) 呵多達波羅阇（二十二）(Hata Tapara Ja，摧毀的，熱惱的，生起) 呵多婆休羅阇（二十三）(Hata Vasura Ja，摧毀的，貪婪的，生起) 呵多婆阇摩提（二十四）(Hata Bhaja Mati，摧毀的，執著的，智慧) 呵多留伽摩提（二十五）(Hata Ruga Mati，摧毀的，疾病的，智慧) 呵多烏伽賴咩（二十六）(Hata Ugra Lame，摧毀的，強烈的，執著) 呵多陀摩密提（二十七）(Hata Dhama Miti，摧毀的，法的，執著) 呵多薩婆優波陀那（二十八）(Hata Sarva Upadana，摧毀的，一切的，執取) 若若若（二十九）(Rara Rara Rara，覺悟，覺悟，覺悟) 比阇若若（三十）(Bija Rara，種子，覺悟) 比婆阇若若（三十一）(Vibha Rara，分別，覺悟) 婆邏末力伽若若（三十二）(Bala Malika Rara，力量，花環，覺悟) 伊沙安兜邏伽豆㖉（三十三）(Isha Antura Gatu，自在，終結，去處) 莎呵（三十四）(Svaha，成就)。 那時，世尊告訴日密菩薩說：『善男子！這個蓮花持咒能斷除四種煩惱之流，你應該至誠受持這個咒語，並把它帶到那個世界。為什麼呢？因為那個佛的世界有百億魔眾，他們能破壞眾生所有的善法。善男子！你們如果誦持這個陀羅尼，就不會被那些惡魔所侵擾。』 那時，日密菩薩與無量億的菩薩們，以及無數的人天一起對佛說：『世尊！如來的智慧真是不可思議，我們從前從來沒有聽聞過這樣的陀羅尼。』那時，那個佛世界的八萬四千名女子，聽聞了這個咒語后，立刻轉變為男子之身。

【English Translation】 English version Mahabodhi (6) (Great Enlightenment) Ummati Ummata Paratishthita Niyam (7) (Supreme wisdom, supreme abiding) Raga Varaka Dhara Paritishthita Niyam (8) (Free from desire, unblemished, holding precepts, abiding) Bindu Bindu Mati (9) (Drop by drop wisdom) Chita Chita Paratishthita Niyam (10) (Focused, focused, abiding) Akshi Chandatu (11) (Brightness of the eyes) Haha Chiti (12) (Laughing, awakening) Hata Nime (13) (Destroyed, instant) Hata Kama Vikhi (14) (Destroyed, desire, obstacle) Vimata Bodhi (15) (Immaculate, enlightenment) Hata Sheki Chini (16) (Destroyed, doubt, root) Hata Visama Chini (17) (Destroyed, unequal, root) Hata Samudra Japi (18) (Destroyed, ocean, greed) Hata Vimata Ragi (19) (Destroyed, immaculate, attachment) Hata Hihi (20) (Destroyed, shame) Hata Chachi (21) (Destroyed, deception) Hata Tapara Ja (22) (Destroyed, hot, arising) Hata Vasura Ja (23) (Destroyed, greedy, arising) Hata Bhaja Mati (24) (Destroyed, clinging, wisdom) Hata Ruga Mati (25) (Destroyed, disease, wisdom) Hata Ugra Lame (26) (Destroyed, intense, clinging) Hata Dhama Miti (27) (Destroyed, dharma, clinging) Hata Sarva Upadana (28) (Destroyed, all, grasping) Rara Rara Rara (29) (Awakening, awakening, awakening) Bija Rara (30) (Seed, awakening) Vibha Rara (31) (Distinction, awakening) Bala Malika Rara (32) (Power, garland, awakening) Isha Antura Gatu (33) (Freedom, end, going) Svaha (34) (Accomplishment). At that time, the World Honored One told Bodhisattva Sun-Secret: 'Good man! This Lotus Holder mantra can cut off the four streams of afflictions. You should wholeheartedly receive and uphold this mantra and take it to that world. Why? Because in that Buddha world, there are hundreds of millions of demons who can destroy all the good dharmas of sentient beings. Good man! If you recite this dharani, you will not be invaded by those evil demons.' At that time, Sun-Secret, together with countless billions of Bodhisattvas and countless humans and devas, said to the Buddha: 'World Honored One! The wisdom of the Tathagata is inconceivable. We have never heard of such a dharani before.' At that time, eighty-four thousand women in that Buddha world, upon hearing this mantra, immediately transformed their female bodies into male bodies.

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時彼佛以瞻婆華鬘，告日密言：「善男子！汝持此鬘並陀羅尼，往娑婆世界，供養彼佛釋迦牟尼。」爾時日密從彼如來默然而受。

是時，會中八萬菩薩俱白佛言：「世尊！我等亦欲往彼世界。」

佛言：「善男子！善哉，善哉！汝等若往，一切當現梵天之像。」

爾時，大眾即便化為梵天之身，往娑婆界釋迦如來所。到已，即於此娑婆界雨瞻婆華，頭面禮敬釋迦如來，右繞三匝即坐一面。

時佛故為頻婆娑羅王宣說法行。

爾時，南方過一由旬滿城沙數諸佛世界，有一世界名袈裟幢。其中眾生具足五滓，其土有佛，名山王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在，為諸眾生宣說法要。彼佛世界有一菩薩名香象王，仰瞻虛空，見無量菩薩從南方來趣向北方。見已，白佛言：「世尊！如是菩薩摩訶薩等何因緣故，從南方來趣于北方？」

佛言：「善男子！北方過一由旬城沙世界，有國名娑婆，釋迦如來在中宣說大集妙典分別三乘，為不斷絕三寶種故不斷法行，破魔界故豎法幢故。一切十方諸佛世尊悉于彼土宣說敷演寶幢陀羅尼，說已各各還本住處，釋迦牟尼為諸菩薩及聲聞眾宣說法要。

「善男子！汝等頗欲

【現代漢語翻譯】 現代漢語譯本 當時，那位佛陀用瞻婆花鬘（一種花環）告訴日密（菩薩名）說：『善男子！你拿著這個花鬘和陀羅尼（咒語），前往娑婆世界（我們所處的世界），供養那裡的佛陀釋迦牟尼。』當時，日密從那位如來那裡默默地接受了。 這時，會中有八萬菩薩一起對佛說：『世尊！我們也想去那個世界。』 佛說：『善男子！好啊，好啊！你們如果去，一切都應當顯現梵天（色界天）的形象。』 當時，大眾立即化為梵天之身，前往娑婆世界釋迦如來所在之處。到達后，就在這娑婆世界降下瞻婆花雨，頭面禮敬釋迦如來，右繞三圈後坐在一旁。 當時，佛陀正在為頻婆娑羅王（古印度國王）宣說佛法。 這時，南方經過一由旬（古印度長度單位）滿城沙數那麼多的佛世界，有一個世界名叫袈裟幢。那裡的眾生充滿五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），那裡的國土有一位佛，名叫山王如來（佛的稱號）、應供（值得供養）、正遍知（完全覺悟）、明行足（智慧和德行圓滿）、善逝（善於去往涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天和人的導師）、佛（覺悟者）、世尊（受人尊敬的人），現在正在為眾生宣說佛法要義。那個佛世界有一位菩薩名叫香象王，他仰望虛空，看見無數菩薩從南方來，前往北方。看見后，他問佛說：『世尊！這些菩薩摩訶薩（大菩薩）等，是什麼因緣從南方來到北方？』 佛說：『善男子！北方經過一由旬城沙數的世界，有一個國家名叫娑婆，釋迦如來在那裡宣說大集妙典（佛經名），分別三乘（聲聞乘、緣覺乘、菩薩乘），爲了不斷絕三寶（佛、法、僧）的種子，不斷絕佛法修行，爲了破除魔界，豎立法幢。一切十方諸佛世尊都在那個國土宣說敷演寶幢陀羅尼（咒語名），說完后各自回到原來的住處，釋迦牟尼為諸菩薩和聲聞眾宣說佛法要義。 『善男子！你們是否想去？』

【English Translation】 English version At that time, that Buddha, with a Champaka flower garland, said to Sun-Secret: 'Good man! Take this garland and Dharani (mantra), go to the Saha world (the world we live in), and make offerings to that Buddha Shakyamuni.' At that time, Sun-Secret silently received it from that Tathagata. At this time, eighty thousand Bodhisattvas in the assembly together said to the Buddha: 'World Honored One! We also wish to go to that world.' The Buddha said: 'Good men! Excellent, excellent! If you go, all of you should manifest the form of Brahma (a deity in the realm of form).' At that time, the assembly immediately transformed into the bodies of Brahma, and went to the place where Shakyamuni Tathagata was in the Saha world. Upon arriving, they rained down Champaka flowers in this Saha world, bowed their heads and paid homage to Shakyamuni Tathagata, circumambulated him three times to the right, and then sat to one side. At that time, the Buddha was still expounding the Dharma to King Bimbisara (an ancient Indian king). At this time, passing through a number of Buddha worlds equal to the sands of a full city, beyond one Yojana (an ancient Indian unit of distance) to the south, there was a world named Kasa-Banner. The beings there were full of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), and in that land there was a Buddha named Mount-King Tathagata (a title of Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (the revered one), who is now present, expounding the essence of the Dharma for all beings. In that Buddha world, there was a Bodhisattva named Fragrant-Elephant-King, who looked up at the sky and saw countless Bodhisattvas coming from the south, heading north. Having seen this, he asked the Buddha: 'World Honored One! What is the cause and condition that these Bodhisattva Mahasattvas (great Bodhisattvas) are coming from the south to the north?' The Buddha said: 'Good man! Beyond a number of worlds equal to the sands of a city, one Yojana to the north, there is a country named Saha, where Shakyamuni Tathagata is expounding the Great Collection Sutra (a Buddhist scripture), distinguishing the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), in order to not cut off the seeds of the Three Jewels (Buddha, Dharma, and Sangha), to not cut off the practice of the Dharma, to break the realm of Mara, and to erect the banner of the Dharma. All the Buddhas and World Honored Ones of the ten directions are expounding and elaborating the Jewel Banner Dharani (a mantra) in that land. After speaking, they each return to their original abodes, and Shakyamuni is expounding the essence of the Dharma for the Bodhisattvas and Shravakas. 'Good man! Do you wish to go?'

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詣彼世界聽受法不？我今亦欲與彼佛欲，所謂斷業陀羅尼隨順空門，斷於色貪、憍慢、慢慢、我慢，乃至為得盡智無生智故。」

爾時，世尊即說此陀羅尼句：

「豆幕提(一)　豆幕提(二)　奧叉豆幕提(三)　波羅婆裟豆幕提(四)　薩婆阿迦舍豆摩(五)　阿鞞呿伽(六)　鞞咩多呿伽(七)　阿鞞叉呿伽(八)　阿婆慕阿卻伽(九)　阿那若卻伽(十)　脾也佛提卻伽(十一)　婆路遮卻伽(十二)　式[口*仙]卻伽(十三)　比堤彌邏卻伽(十四)　烏數摩卻伽(十五)　烏羅卻伽(十六)　阿叉卻伽(十七)　蛇婆摩那卻伽(十八)　濕波卻伽蛇婆比若那卻伽(十九)　遮𩘌陀兜卻伽(二十)　蛇婆摩那比若那陀兜卻伽(二十一)　卑利癡比陀兜卻伽(二十二)　蛇婆比若那陀兜卻伽(二十三)　折挫利蜜兜波那卻伽(二十四)　蛇婆阿脾陀尼迦卻伽(二十五)　豆呿卻伽(二十六)　蛇婆末力卻伽(二十七)　比婆娑那(二十八)　阿比叉婆(二十九)　阿婆那那(三十)　比那那(三十一)　婆牟陀那那(三十二)　薩婆迦邏那那(三十三)　薩婆散哆那比具波那那(三十四)　阿冀之那那(三十五)　叉婆(三十六)　叉婆(三十七)　伊利(三十八)　蜜利(三十九)　伊伊利

【現代漢語翻譯】 現代漢語譯本：『我是否應該前往那個世界聽聞佛法呢？我現在也想與那位佛陀一樣，修習所謂的斷業陀羅尼（一種能斷除業力的咒語），隨順空性之門，斷除對色（物質）的貪戀、驕慢、過慢、我慢，乃至爲了獲得盡智（對一切法徹底瞭解的智慧）和無生智（證悟不生不滅真理的智慧）。』 當時，世尊即說此陀羅尼咒語： 『豆幕提(一)（Dhumati）　豆幕提(二)（Dhumati）　奧叉豆幕提(三)（Auksa Dhumati）　波羅婆裟豆幕提(四)（Paravasa Dhumati）　薩婆阿迦舍豆摩(五)（Sarva Akasa Dhuma）　阿鞞呿伽(六)（Abhi Kaga）　鞞咩多呿伽(七)（Bhimeta Kaga）　阿鞞叉呿伽(八)（Abhiksa Kaga）　阿婆慕阿卻伽(九)（Abhamu Akaga）　阿那若卻伽(十)（Anaraka Kaga）　脾也佛提卻伽(十一)（Priya Bodhi Kaga）　婆路遮卻伽(十二)（Bhaloka Kaga）　式[口*仙]卻伽(十三)（Siksa Kaga）　比堤彌邏卻伽(十四)（Bhitimila Kaga）　烏數摩卻伽(十五)（Usma Kaga）　烏羅卻伽(十六)（Ura Kaga）　阿叉卻伽(十七)（Aksa Kaga）　蛇婆摩那卻伽(十八)（Sarva Mana Kaga）　濕波卻伽蛇婆比若那卻伽(十九)（Sva Kaga Sarva Vijñana Kaga）　遮𩘌陀兜卻伽(二十)（Canda Dhatu Kaga）　蛇婆摩那比若那陀兜卻伽(二十一)（Sarva Mana Vijñana Dhatu Kaga）　卑利癡比陀兜卻伽(二十二)（Bhirici Bhi Dhatu Kaga）　蛇婆比若那陀兜卻伽(二十三)（Sarva Vijñana Dhatu Kaga）　折挫利蜜兜波那卻伽(二十四)（Cacari Mitopa Na Kaga）　蛇婆阿脾陀尼迦卻伽(二十五)（Sarva Apitanika Kaga）　豆呿卻伽(二十六)（Dukha Kaga）　蛇婆末力卻伽(二十七)（Sarva Mala Kaga）　比婆娑那(二十八)（Vipasyana）　阿比叉婆(二十九)（Abhiksa Bha）　阿婆那那(三十)（Abha Nana）　比那那(三十一)（Bhi Nana）　婆牟陀那那(三十二)（Bhamudha Nana）　薩婆迦邏那那(三十三)（Sarva Kala Nana）　薩婆散哆那比具波那那(三十四)（Sarva Santana Vibhupana Nana）　阿冀之那那(三十五)（Ajina Nana）　叉婆(三十六)（Ksa Bha）　叉婆(三十七)（Ksa Bha）　伊利(三十八)（Iri）　蜜利(三十九)（Miri）　伊伊利（四十）（I Iri）』

【English Translation】 English version: 『Should I go to that world to listen to the Dharma? I now also wish to be like that Buddha, practicing what is called the 'Dharani of Cutting Off Karma', which accords with the gate of emptiness, cutting off greed for form (materiality), arrogance, excessive pride, and self-conceit, even to the point of attaining the wisdom of exhaustion (complete understanding of all dharmas) and the wisdom of non-origination (realization of the truth of non-birth and non-death).』 At that time, the World Honored One then spoke this Dharani mantra: 『Dhumati (1), Dhumati (2), Auksa Dhumati (3), Paravasa Dhumati (4), Sarva Akasa Dhuma (5), Abhi Kaga (6), Bhimeta Kaga (7), Abhiksa Kaga (8), Abhamu Akaga (9), Anaraka Kaga (10), Priya Bodhi Kaga (11), Bhaloka Kaga (12), Siksa Kaga (13), Bhitimila Kaga (14), Usma Kaga (15), Ura Kaga (16), Aksa Kaga (17), Sarva Mana Kaga (18), Sva Kaga Sarva Vijñana Kaga (19), Canda Dhatu Kaga (20), Sarva Mana Vijñana Dhatu Kaga (21), Bhirici Bhi Dhatu Kaga (22), Sarva Vijñana Dhatu Kaga (23), Cacari Mitopa Na Kaga (24), Sarva Apitanika Kaga (25), Dukha Kaga (26), Sarva Mala Kaga (27), Vipasyana (28), Abhiksa Bha (29), Abha Nana (30), Bhi Nana (31), Bhamudha Nana (32), Sarva Kala Nana (33), Sarva Santana Vibhupana Nana (34), Ajina Nana (35), Ksa Bha (36), Ksa Bha (37), Iri (38), Miri (39), I Iri (40)』

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(四十)　伊伊蘭彌利(四十一)　莎呵(四十二)」

爾時，世尊告香象王菩薩言：「善男子！是名隨空三昧陀羅尼也。永斷一切欲貪色貪及無色貪，乃至斷除一切煩惱。善男子！汝當一心受持讀誦是陀羅尼，往彼世界教化眾生。」

香象王菩薩言：「世尊！我已至心受誦是持，今欲往彼，然生畏想。何以故？我曾從佛聞彼世界眾生弊惡多貪瞋癡。」

時，山王佛告香象王言：「善男子！汝常化作婆羅門像教化眾生，或摩醯首羅像，或帝釋像，或那羅延像，或鬼像、天像、龍像、阿修羅像、轉輪王像，婆羅門、剎利、毗舍、首陀像，大臣長者像、聲聞像、男女等像，教化眾生。云何方言于彼世界生怖畏耶？

「善男子！我當施汝大法行法，一切智慧能知諸行、破四魔行、能調一切眾生行、能喜一切眾生行、不斷三寶行、能調一切惡龍行、能壞一切眾生惡業行、大慈大悲行、破三惡道行、救眾生行、破惡見行、能壞女業行、一切法無盡行、能破一切慳貪行、能得一切三昧神通行、能令眾生歡喜行，乃至能得菩提道行。

「善男子！若有眾生聞是等行，當知是人能得破壞恒河沙等惡業因緣，斷絕三障，惟除五逆、謗方等經、毀呰聖人。

「善男子！若有人能信心聽受如是等行，是

【現代漢語翻譯】 現代漢語譯本：(四十) 伊伊蘭彌利 (四十一) 莎呵 (四十二)」。

那時，世尊告訴香象王菩薩說：『善男子！這名為隨空三昧陀羅尼（隨順空性的禪定真言）。它能永遠斷除一切對慾望的貪戀、對色界的貪戀以及對無色界的貪戀，乃至斷除一切煩惱。善男子！你應當一心受持讀誦這個陀羅尼，前往那個世界教化眾生。』

香象王菩薩說：『世尊！我已至誠受持誦讀了這個真言，現在想要前往那個世界，卻心生畏懼。為什麼呢？我曾從佛那裡聽說那個世界的眾生品性惡劣，多有貪婪、嗔恨和愚癡。』

這時，山王佛告訴香象王說：『善男子！你常常化作婆羅門（古印度祭司）的形象教化眾生，或者化作摩醯首羅（濕婆神）的形象，或者化作帝釋（因陀羅神）的形象，或者化作那羅延（毗濕奴神）的形象，或者化作鬼的形象、天的形象、龍的形象、阿修羅（非天）的形象、轉輪王（統治世界的君主）的形象，婆羅門、剎利（武士）、毗舍（商人）、首陀（奴隸）的形象，大臣長者的形象、聲聞（佛陀的弟子）的形象、男男女女等各種形象，來教化眾生。怎麼反而說對那個世界感到恐懼呢？』

『善男子！我將賜予你大法行法，這種法能以一切智慧知曉諸行（一切行為），能破除四魔（煩惱魔、五蘊魔、死魔、天魔）的行徑，能調伏一切眾生的行為，能令一切眾生歡喜，不會斷絕三寶（佛、法、僧）的行持，能調伏一切惡龍的行為，能摧毀一切眾生的惡業行為，具有大慈大悲的行持，能破除三惡道（地獄、餓鬼、畜生）的行徑，救度眾生的行持，破除惡見的行持，能摧毀女性的業力，一切法無盡的行持，能破除一切慳吝貪婪的行持，能獲得一切三昧（禪定）神通的行持，能令眾生歡喜的行持，乃至能獲得菩提（覺悟）之道的行持。』

『善男子！如果有眾生聽聞這些行持，應當知道這個人能夠破壞如恒河沙數般多的惡業因緣，斷絕三障（業障、報障、煩惱障），唯獨不能消除五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗方等經典（大乘經典）、譭謗聖人的罪業。』

『善男子！如果有人能夠以信心聽受這些行持，那麼這個人』

【English Translation】 English version: (40) I-yi-lan-mi-li (41) Suo-he (42)."

At that time, the World Honored One said to Bodhisattva King of Fragrant Elephants: 'Good man! This is called the Dharani of Samadhi Following Emptiness. It can eternally cut off all desires for lust, desires for form, and desires for formlessness, and even cut off all afflictions. Good man! You should wholeheartedly receive, uphold, and recite this Dharani, and go to that world to teach and transform sentient beings.'

Bodhisattva King of Fragrant Elephants said: 'World Honored One! I have already sincerely received and recited this mantra, and now I wish to go to that world, but I feel fear. Why is that? I have heard from the Buddha that the sentient beings in that world are wicked and have much greed, hatred, and ignorance.'

At that time, Buddha King of Mountains said to Bodhisattva King of Fragrant Elephants: 'Good man! You often transform into the form of a Brahmin (ancient Indian priest) to teach and transform sentient beings, or into the form of Mahesvara (Shiva), or into the form of Sakra (Indra), or into the form of Narayana (Vishnu), or into the form of a ghost, a deva, a dragon, an Asura (demigod), a Chakravartin (world-ruling monarch), a Brahmin, a Kshatriya (warrior), a Vaishya (merchant), a Shudra (slave), a minister, an elder, a Sravaka (Buddha's disciple), a man, a woman, and other forms to teach and transform sentient beings. How can you say that you are afraid of that world?'

'Good man! I will bestow upon you the Dharma practice of great Dharma, which with all wisdom can know all actions, can break the actions of the four maras (affliction mara, skandha mara, death mara, deva mara), can tame all sentient beings' actions, can make all sentient beings happy, will not cut off the practice of the Three Jewels (Buddha, Dharma, Sangha), can tame all evil dragons' actions, can destroy all sentient beings' evil karma actions, has the practice of great compassion and great mercy, can break the actions of the three evil paths (hell, hungry ghost, animal), the practice of saving sentient beings, the practice of breaking evil views, can destroy the karma of women, the practice of all Dharma without end, can break all miserly greed, can obtain all samadhi (meditation) supernatural powers, can make sentient beings happy, and even can obtain the practice of the path to Bodhi (enlightenment).'

'Good man! If there are sentient beings who hear of these practices, you should know that this person can destroy evil karma causes and conditions as numerous as the sands of the Ganges River, and cut off the three obstacles (karma obstacle, retribution obstacle, affliction obstacle), except for the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), slandering the Vaipulya Sutras (Mahayana Sutras), and defaming the sages.'

'Good man! If there is someone who can listen to and receive these practices with faith, then this person'

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人隨意獲得三乘，不離十方諸佛菩薩阿羅漢等，常凈三業隨眾生意，當知是人能一切舍乃至頭目，一切諸惡不能加害。是人若行屍波羅蜜，得具忍戒、聖所樂戒、聖所念戒、大寂靜戒、調伏梵釋四天王戒、調伏婆羅門剎利毗舍首陀戒。是人終不自讚己身毀呰他身，心常呵責世中利養，臥安悟安身無病苦，易得飲食，一切眾生之所樂見。是人臨死則得睹見諸佛菩薩，諸佛贊言：『善哉，善哉！』

「善男子！善持禁戒精進無懈，當生我國。我能令汝住十住位，既見佛已心生歡喜，以是因緣，捨身則得往生凈國，位階十住乃至得阿耨多羅三藐三菩提。是人若行毗梨耶波羅蜜，成就大力身心無病，健行佈施戒波羅蜜，人、天、龍、鬼、阿修羅等悉來供養禮拜是人，乃至得阿耨多羅三藐三菩提。是人若行羼提波羅蜜時得法緣忍，不覺不見一切眾生。是人若為一切眾生之所割剝，終不生於一念噁心，乃至得阿耨多羅三藐三菩提，常為人天之所供養。是人若行禪波羅蜜，獲得法緣禪定解脫，十方諸佛無時不念，乃至得阿耨多羅三藐三菩提，常為人天之所供養。是人若行般若波羅蜜時，常為諸佛菩薩所護，樂於寂靜調伏心界，了了通達一切法界，心無疑閡，人天不能沮壞其心，乃至得阿耨多羅三藐三菩提，常為人天之所供養。

【現代漢語翻譯】 現代漢語譯本 如果有人隨意修習三乘（聲聞乘、緣覺乘、菩薩乘），他的行為不會偏離十方諸佛、菩薩、阿羅漢等聖者，他會經常清凈自己的身、口、意三業，並隨順眾生的意願。應當知道，這樣的人能夠捨棄一切，乃至自己的頭目，一切邪惡都不能加害於他。這樣的人如果修行尸波羅蜜（持戒波羅蜜），就能獲得具足的忍戒、聖者所喜愛的戒律、聖者所憶念的戒律、大寂靜的戒律、調伏梵天、釋天、四天王的戒律，以及調伏婆羅門、剎帝利、吠舍、首陀的戒律。這樣的人永遠不會自我讚揚，也不會詆譭他人，他的內心經常呵責世俗的利益和供養。他睡眠安穩，醒來也安穩，身體沒有病痛，容易獲得飲食，一切眾生都樂於見到他。這樣的人臨終時能夠見到諸佛菩薩，諸佛會讚歎說：『善哉，善哉！』 『善男子！』如果能夠善持戒律，精進而不懈怠，就應當往生到我的國土。我能夠讓你安住於十住位（菩薩修行階位），見到佛后內心會生起歡喜。因為這樣的因緣，捨棄身體后就能往生到清凈的佛國，位階達到十住，乃至最終證得阿耨多羅三藐三菩提（無上正等正覺）。這樣的人如果修行毗梨耶波羅蜜（精進波羅蜜），就能成就強大的力量，身心沒有疾病，能夠有力地行佈施和持戒波羅蜜。人、天、龍、鬼、阿修羅等都會前來供養禮拜這樣的人，乃至最終證得阿耨多羅三藐三菩提。這樣的人如果修行羼提波羅蜜（忍辱波羅蜜），就能獲得法緣忍，不會覺察到或看到任何眾生。這樣的人即使被一切眾生割剝身體，也永遠不會生起一絲惡念，乃至最終證得阿耨多羅三藐三菩提，常為人天所供養。這樣的人如果修行禪波羅蜜（禪定波羅蜜），就能獲得法緣禪定解脫，十方諸佛無時無刻不在憶念他，乃至最終證得阿耨多羅三藐三菩提，常為人天所供養。這樣的人如果修行般若波羅蜜（智慧波羅蜜），就會經常受到諸佛菩薩的護佑，樂於寂靜，調伏自己的心界，清晰通達一切法界，內心沒有疑惑和障礙，人天都不能擾亂他的心，乃至最終證得阿耨多羅三藐三菩提，常為人天所供養。

【English Translation】 English version If a person freely cultivates the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), their actions will not deviate from the Buddhas, Bodhisattvas, Arhats, and other holy beings of the ten directions. They will constantly purify their three karmas of body, speech, and mind, and follow the wishes of sentient beings. It should be known that such a person can give up everything, even their own head and eyes, and no evil can harm them. If such a person practices Śīla-pāramitā (perfection of morality), they will attain the complete precepts of forbearance, the precepts that are pleasing to the saints, the precepts that are remembered by the saints, the precepts of great tranquility, the precepts that subdue Brahma, Śakra, and the Four Heavenly Kings, and the precepts that subdue Brahmins, Kshatriyas, Vaishyas, and Shudras. Such a person will never praise themselves or criticize others. Their heart will constantly reproach worldly gains and offerings. They will sleep peacefully and wake peacefully, their body will be free from illness, they will easily obtain food, and all sentient beings will be happy to see them. When such a person is about to die, they will be able to see the Buddhas and Bodhisattvas, and the Buddhas will praise them, saying, 'Excellent, excellent!' 'Good man!' If one can uphold the precepts well, be diligent and not lax, one should be reborn in my land. I can enable you to dwell in the ten stages of dwelling (Bodhisattva stages of practice). After seeing the Buddha, joy will arise in your heart. Because of this cause, after abandoning the body, one can be reborn in the pure Buddha land, reaching the ten stages of dwelling, and ultimately attaining Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). If such a person practices Vīrya-pāramitā (perfection of diligence), they will achieve great strength, their body and mind will be free from illness, and they will be able to powerfully practice giving and the perfection of morality. Humans, gods, dragons, ghosts, asuras, and others will come to make offerings and pay homage to such a person, and they will ultimately attain Anuttarā-samyak-saṃbodhi. If such a person practices Kṣānti-pāramitā (perfection of patience), they will attain the patience of Dharma-affinity, and they will not perceive or see any sentient beings. Even if such a person is cut and peeled by all sentient beings, they will never give rise to a single evil thought, and they will ultimately attain Anuttarā-samyak-saṃbodhi, and will always be honored by humans and gods. If such a person practices Dhyāna-pāramitā (perfection of meditation), they will attain the liberation of Dharma-affinity meditation, and the Buddhas of the ten directions will constantly remember them, and they will ultimately attain Anuttarā-samyak-saṃbodhi, and will always be honored by humans and gods. If such a person practices Prajñā-pāramitā (perfection of wisdom), they will always be protected by the Buddhas and Bodhisattvas, they will delight in tranquility, they will subdue their mind realm, they will clearly understand all Dharma realms, their heart will be free from doubt and obstacles, and humans and gods will not be able to disturb their mind, and they will ultimately attain Anuttarā-samyak-saṃbodhi, and will always be honored by humans and gods.

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「善男子！受是行已，往娑婆世界不應生怖。

「善男子！若凈世界所擯之人悉在彼土，所謂五逆、謗方等經、毀呰聖人、犯四重禁，如是人等多共污辱，娑婆世界釋迦如來，本願因緣于彼現身。

「善男子！若彼世界所有惡人聞是行已，七年之中修慈悲心，離口四過修集六念，善男子！是人復當凈自洗浴著鮮潔衣，向于東方至心作禮，誦如是等行陀羅尼，乃至七年，所有諸惡皆悉除滅。若有女人能如是行，即轉女身得男子身，乃至得阿耨多羅三藐三菩提。」

爾時，世尊即說此陀羅尼：

「舍羅那脾蛇(一)　式叉脾蛇(二)　蜜提脾蛇(三)　波羅呵那脾蛇(四)　律提脾蛇(五)　因提利蛇脾蛇(六)　婆羅脾蛇(七)　蒲澄伽脾蛇(八)　三摩提脾蛇(九)　陀羅尼脾蛇(十)　叉提脾蛇(十一)　長那脾蛇(十二)　阿留波脾蛇(十三)　阿尼阇脾蛇(十四)　末力伽脾蛇(十五)　阿邲若脾蛇(十六)　波羅提散比陀脾蛇(十七)　復彌脾蛇(十八)　邲陀脾蛇(十九)　摩訶咩羅脾蛇(二十)　摩訶伽留那脾蛇(二十一)　卑利癡比脾蛇(二十二)　薩埵脾蛇(二十三)　陀摩脾蛇(二十四)　多摩脾蛇(二十五)　阿路迦脾蛇(二十六)　波羅提婆娑脾蛇(二十七

【現代漢語翻譯】 現代漢語譯本 『善男子！』接受了這個修行之後，前往娑婆世界（Saha world，指我們所處的這個世界）不應該感到恐懼。 『善男子！』如果清凈世界所摒棄的人都聚集在那個地方，比如犯下五逆重罪（五種極惡的罪行，包括殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗方等經典（大乘經典）、詆譭聖人、觸犯四重禁戒（比丘戒中的四條根本戒律），像這樣的人共同玷污那個地方，娑婆世界的釋迦如來（Sakyamuni Buddha），會因為他過去的願力因緣在那裡顯現。 『善男子！』如果那個世界的所有惡人聽聞了這個修行之後，在七年之中修習慈悲心，遠離口頭的四種過失（妄語、綺語、惡口、兩舌），修習六念（唸佛、念法、念僧、念戒、念施、念天），『善男子！』這個人應當再次凈身沐浴，穿上乾淨的衣服，面向東方至誠禮拜，誦持這樣的修行陀羅尼（dharani，總持，能持一切善，遮一切惡的咒語），乃至七年，所有惡業都將消除。如果有女人能夠這樣修行，就能轉變為男子之身，乃至最終證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）。』 這時，世尊就說了這個陀羅尼： 『舍羅那脾蛇（saranapi-visa，皈依毒）(一)，式叉脾蛇（siksapi-visa，學毒）(二)，蜜提脾蛇（mitrapi-visa，友毒）(三)，波羅呵那脾蛇（parahanapi-visa，殺害毒）(四)，律提脾蛇（rddhipi-visa，神通毒）(五)，因提利蛇脾蛇（indriyapi-visa，根毒）(六)，婆羅脾蛇（balapi-visa，力毒）(七)，蒲澄伽脾蛇（bodhyangapi-visa，菩提分毒）(八)，三摩提脾蛇（samadhipi-visa，定毒）(九)，陀羅尼脾蛇（dharanipi-visa，總持毒）(十)，叉提脾蛇（ksantip-visa，忍辱毒）(十一)，長那脾蛇（jnanapi-visa，智毒）(十二)，阿留波脾蛇（arupapi-visa，無色毒）(十三)，阿尼阇脾蛇（anijapi-visa，無生毒）(十四)，末力伽脾蛇（malikapi-visa，花鬘毒）(十五)，阿邲若脾蛇（ajnapi-visa，未知毒）(十六)，波羅提散比陀脾蛇（pratisamvidapi-visa，無礙解毒）(十七)，復彌脾蛇（bhumi-visa，地毒）(十八)，邲陀脾蛇（vidya-visa，明毒）(十九)，摩訶咩羅脾蛇（mahamaitri-visa，大慈毒）(二十)，摩訶伽留那脾蛇（mahakarunapi-visa，大悲毒）(二十一)，卑利癡比脾蛇（pritisukha-visa，喜樂毒）(二十二)，薩埵脾蛇（sattvapi-visa，眾生毒）(二十三)，陀摩脾蛇（dharmapi-visa，法毒）(二十四)，多摩脾蛇（tamapi-visa，暗毒）(二十五)，阿路迦脾蛇（alokapi-visa，光明毒）(二十六)，波羅提婆娑脾蛇（pratibhasapi-visa，辯才毒）(二十七)』

【English Translation】 English version 'Good man! Having received this practice, you should not be afraid when going to the Saha world (the world we live in).' 'Good man! If those who have been rejected by the pure lands are all gathered in that place, such as those who have committed the five heinous crimes (killing one's father, mother, an Arhat, disrupting the Sangha, and causing a Buddha to bleed), slandered the Vaipulya Sutras (Mahayana scriptures), reviled the sages, and violated the four major precepts (the four fundamental precepts of a Bhiksu), and if such people together defile that place, Sakyamuni Buddha of the Saha world will manifest there due to his past vows and karmic connections.' 'Good man! If all the evil people in that world, upon hearing of this practice, cultivate loving-kindness and compassion for seven years, abstain from the four verbal misdeeds (false speech, harsh speech, divisive speech, and idle chatter), and cultivate the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the heavens), 'Good man!' this person should then purify themselves by bathing, put on clean clothes, and sincerely bow towards the east, reciting this practice dharani (a mantra that holds all good and prevents all evil) for seven years. All evil karma will be eliminated. If a woman can practice in this way, she will transform into a man, and eventually attain Anuttara-samyak-sambodhi (supreme enlightenment).' At that time, the World Honored One then spoke this dharani: 'Saranapi-visa (poison of refuge) (1), siksapi-visa (poison of learning) (2), mitrapi-visa (poison of friendship) (3), parahanapi-visa (poison of killing) (4), rddhipi-visa (poison of supernatural powers) (5), indriyapi-visa (poison of the senses) (6), balapi-visa (poison of strength) (7), bodhyangapi-visa (poison of the factors of enlightenment) (8), samadhipi-visa (poison of concentration) (9), dharanipi-visa (poison of dharani) (10), ksantip-visa (poison of patience) (11), jnanapi-visa (poison of wisdom) (12), arupapi-visa (poison of formlessness) (13), anijapi-visa (poison of non-birth) (14), malikapi-visa (poison of garland) (15), ajnapi-visa (poison of the unknown) (16), pratisamvidapi-visa (poison of unobstructed understanding) (17), bhumi-visa (poison of the ground) (18), vidya-visa (poison of knowledge) (19), mahamaitri-visa (poison of great loving-kindness) (20), mahakarunapi-visa (poison of great compassion) (21), pritisukha-visa (poison of joy and happiness) (22), sattvapi-visa (poison of sentient beings) (23), dharmapi-visa (poison of Dharma) (24), tamapi-visa (poison of darkness) (25), alokapi-visa (poison of light) (26), pratibhasapi-visa (poison of eloquence) (27)'

---

)　波羅提首六迦脾蛇(二十八)　伽伽那脾蛇(二十九)　摩留多脾蛇(三十)　首若咃脾蛇(三十一)　波羅提多脾蛇(三十二)　阿尼蜜多脾蛇(三十三)　具沙脾蛇(三十四)　靳遮那蛇(三十五)　阿比婆娑(三十六)　阿㝹那(三十七)　阿㝹那(三十八)　阿婆訶遮遮(三十九)　遮遮羅比牟(四十)　叉蛇比牟(四十一)　阿摩脾蛇比牟(四十二)　阿三牟陀遮羅比牟(四十三)　車陀比比牟(四十四)　阿迦舍比牟(四十五)　蒲波舍摩比牟(四十六)　阿那婆娑比牟(四十七)　阿訶訶比牟(四十八)　阿羅波邏比牟(四十九)　郁波舍摩娑利羅比牟(五十)　莎呵(五十一)」

爾時，香象王菩薩白佛言：「世尊！我當受持讀寫大行陀羅尼已往娑婆世界。」

是時，彼土多有無量菩薩摩訶薩，俱從定起共白佛言：「世尊！我亦欲往娑婆世界覲見禮拜釋迦如來，聽受咨啟大集經典。」

佛言：「善哉，善哉！善男子！欲往隨意今正是時。善男子！汝等可化作帝釋像。」

時香象王菩薩摩訶薩及其大眾悉皆變身為帝釋像，俱共發來詣娑婆界。到已即于娑婆世界雨散諸香，所謂牛頭栴檀、匈堅鞭香、多摩羅拔沉水諸香、多伽羅香，以用供養釋迦如來。

爾時，香象王

【現代漢語翻譯】 現代漢語譯本 波羅提首六迦脾蛇（二十八，一種咒語）伽伽那脾蛇（二十九，一種咒語）摩留多脾蛇（三十，一種咒語）首若咃脾蛇（三十一，一種咒語）波羅提多脾蛇（三十二，一種咒語）阿尼蜜多脾蛇（三十三，一種咒語）具沙脾蛇（三十四，一種咒語）靳遮那蛇（三十五，一種咒語）阿比婆娑（三十六，一種咒語）阿㝹那（三十七，一種咒語）阿㝹那（三十八，一種咒語）阿婆訶遮遮（三十九，一種咒語）遮遮羅比牟（四十，一種咒語）叉蛇比牟（四十一，一種咒語）阿摩脾蛇比牟（四十二，一種咒語）阿三牟陀遮羅比牟（四十三，一種咒語）車陀比比牟（四十四，一種咒語）阿迦舍比牟（四十五，一種咒語）蒲波舍摩比牟（四十六，一種咒語）阿那婆娑比牟（四十七，一種咒語）阿訶訶比牟（四十八，一種咒語）阿羅波邏比牟（四十九，一種咒語）郁波舍摩娑利羅比牟（五十，一種咒語）莎呵（五十一，一種咒語）』

那時，香象王菩薩對佛說：『世尊！我將受持讀誦書寫大行陀羅尼，然後前往娑婆世界。』

這時，那個世界有很多無量菩薩摩訶薩，都從禪定中起身，一起對佛說：『世尊！我們也想前往娑婆世界，覲見禮拜釋迦如來，聽受請教大集經典。』

佛說：『好啊，好啊！善男子！想去就去吧，現在正是時候。善男子！你們可以變化成帝釋的形象。』

當時，香象王菩薩摩訶薩和他的大眾都變化成帝釋的形象，一起出發前往娑婆世界。到達后，他們就在娑婆世界散佈各種香，如牛頭栴檀、匈堅鞭香、多摩羅拔沉水香、多伽羅香，用來供養釋迦如來。

這時，香象王

【English Translation】 English version 'Parati Shouliu Jia Pi She (28, a mantra), Jia Jia Na Pi She (29, a mantra), Mo Liu Duo Pi She (30, a mantra), Shou Ruo Tuo Pi She (31, a mantra), Bo Luo Ti Duo Pi She (32, a mantra), A Ni Mi Duo Pi She (33, a mantra), Ju Sha Pi She (34, a mantra), Jin Zhe Na She (35, a mantra), A Bi Po Suo (36, a mantra), A Nuo Na (37, a mantra), A Nuo Na (38, a mantra), A Po He Zhe Zhe (39, a mantra), Zhe Zhe Luo Bi Mou (40, a mantra), Cha She Bi Mou (41, a mantra), A Mo Pi She Bi Mou (42, a mantra), A San Mou Tuo Zhe Luo Bi Mou (43, a mantra), Che Tuo Bi Bi Mou (44, a mantra), A Jia She Bi Mou (45, a mantra), Pu Bo She Mo Bi Mou (46, a mantra), A Na Po Suo Bi Mou (47, a mantra), A He He Bi Mou (48, a mantra), A Luo Bo Luo Bi Mou (49, a mantra), Yu Bo She Mo Suo Li Luo Bi Mou (50, a mantra), Suo He (51, a mantra).'

At that time, the Bodhisattva Fragrant Elephant King said to the Buddha, 'World Honored One! I shall receive, uphold, read, and write the Great Practice Dharani, and then go to the Saha world.'

At this time, many immeasurable Bodhisattva Mahasattvas in that land arose from their samadhi and together said to the Buddha, 'World Honored One! We also wish to go to the Saha world to pay homage to Shakyamuni Tathagata, and to listen to and inquire about the Great Collection Sutra.'

The Buddha said, 'Excellent, excellent! Good men! If you wish to go, you may go now, for it is the right time. Good men! You may transform yourselves into the image of Indra.'

At that time, the Bodhisattva Mahasattva Fragrant Elephant King and his assembly all transformed themselves into the image of Indra, and together set out for the Saha world. Upon arriving, they scattered various fragrances in the Saha world, such as sandalwood from the head of an ox, the fragrance of Hung Jian whip, the agarwood of Tamalapatra, and the fragrance of Tagara, to offer to Shakyamuni Tathagata.

At this time, the Fragrant Elephant King

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菩薩與其大眾從空而下，頭面禮佛，右繞三匝，卻坐一面。

大方等大集經卷第三十一 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十二

北涼天竺三藏曇無讖譯日密分中四方菩薩集品第二之二

爾時，西方過四十恒河沙等諸佛世界，有佛世界名曰堅幢，具足五滓。其土有佛，名高貴德王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在，宣說法要教化眾生。

彼大眾中有一菩薩，名光密功德，仰瞻虛空見諸菩薩從西方來趣于東方。見已，白佛言：「世尊！何因緣故無量菩薩從西方來趣于東方？」

佛言：「善男子！東方去此四十恒河沙等世界，彼有世界名曰娑婆，具足五滓。釋迦如來以是因緣，為諸眾生宣說妙法名曰大集，分別三乘為不斷絕三寶性故，破魔界故豎法幢故。一切十方無量諸佛悉集彼國，咸共宣說寶幢陀羅尼，說已各各還本住處，釋迦如來為諸菩薩及聲聞眾，敷揚宣說四無礙智清凈梵行。

「善男子！汝今頗欲詣彼世界見彼佛不？我今亦欲與彼佛欲，所謂斷業陀羅尼，隨無愿定，成就具足無量功德，能斷欲貪色無色貪、憍慢、慢慢、我慢，乃至盡智無生智，得阿耨多羅三藐

【現代漢語翻譯】 現代漢語譯本：菩薩們和他們的大眾從空中降下，頭面觸地禮拜佛陀，然後向右繞行三圈，退坐在一旁。

《大方等大集經》卷第三十一 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第三十二

北涼天竺三藏曇無讖譯《日密分中四方菩薩集品》第二之二

當時，在西方，經過四十個恒河沙數般的佛世界之外，有一個佛世界名為堅幢（堅固的旗幟），它充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。那個世界有一尊佛，名為高貴德王如來（具有高貴美德的國王），應供（值得供養），正遍知（完全正確的覺悟），明行足（智慧和行為都圓滿），善逝（善於到達涅槃），世間解（瞭解世間的一切），無上士（無與倫比的人），調御丈夫（調伏眾生的導師），天人師（天人和人類的導師），佛（覺悟者），世尊（受人尊敬的），現在正在那裡宣講佛法，教化眾生。

在那大眾中，有一位菩薩，名叫光密功德（光明秘密的功德），他仰望虛空，看見許多菩薩從西方而來，前往東方。看到后，他向佛陀稟告說：『世尊！是什麼因緣，使得無量的菩薩從西方而來，前往東方呢？』

佛陀說：『善男子！在東方，距離這裡四十個恒河沙數般的世界之外，有一個世界名為娑婆（堪忍），它也充滿了五濁。釋迦如來因為這個因緣，爲了眾生宣說微妙的佛法，名為大集（偉大的集會），分別闡述三乘（聲聞乘、緣覺乘、菩薩乘），爲了不使三寶（佛、法、僧）的傳承斷絕，爲了破除魔的境界，爲了豎立法幢（佛法的旗幟）。十方一切無量的諸佛都聚集到那個國家，共同宣說寶幢陀羅尼（珍貴的旗幟咒語），說完之後，各自回到原來的住處。釋迦如來為諸菩薩和聲聞大眾，廣泛宣說四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）和清凈的梵行（清凈的行為）。』

『善男子！你現在想去那個世界見那位佛陀嗎？我也想和那位佛陀分享，所謂的斷業陀羅尼（斷除業力的咒語），隨順無愿定（不執著于願望的禪定），成就具足無量的功德，能夠斷除欲貪、色貪、無色貪、驕慢、慢慢、我慢，乃至達到盡智（徹底瞭解一切的智慧）和無生智（不生不滅的智慧），證得阿耨多羅三藐三菩提（無上正等正覺）。』

【English Translation】 English version: The Bodhisattvas and their great assembly descended from the sky, bowed their heads to the Buddha, circumambulated him three times to the right, and then sat down to one side.

The Great Vaipulya Mahasamghata Sutra, Volume 31 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 32

Translated by the Tripiṭaka Master Dharmarakṣa of Northern Liang, Chapter 2.2: The Assembly of Bodhisattvas from the Four Directions in the Secret Teachings of the Sun

At that time, in the west, beyond forty Ganges River sands of Buddha worlds, there was a Buddha world named Firm Banner, which was full of the five turbidities. In that land, there was a Buddha named King of Noble Virtue Tathagata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇāṃ, Buddha, Bhagavan, who is now present, proclaiming the Dharma and teaching sentient beings.

Among that great assembly, there was a Bodhisattva named Light Secret Merit, who looked up at the sky and saw many Bodhisattvas coming from the west and heading towards the east. Having seen this, he said to the Buddha, 'Bhagavan! What is the cause and condition that countless Bodhisattvas are coming from the west and heading towards the east?'

The Buddha said, 'Good man! In the east, beyond forty Ganges River sands of worlds from here, there is a world named Saha, which is also full of the five turbidities. Shakyamuni Tathagata, because of this cause and condition, is proclaiming the wonderful Dharma for sentient beings, called the Great Assembly, separately explaining the Three Vehicles, in order to not let the lineage of the Three Jewels be cut off, in order to break the realm of Mara, and in order to erect the Dharma banner. All the countless Buddhas of the ten directions have gathered in that country, and together they are proclaiming the Jewel Banner Dharani. After speaking it, they each return to their original abodes. Shakyamuni Tathagata is widely proclaiming the Four Unimpeded Wisdoms and pure Brahma conduct for the Bodhisattvas and the assembly of Shravakas.'

'Good man! Do you now wish to go to that world and see that Buddha? I also wish to share with that Buddha, the so-called Dharani for Cutting Off Karma, to follow the No-Wish Samadhi, to accomplish and possess immeasurable merits, to be able to cut off desire-greed, form-greed, formless-greed, pride, excessive pride, and self-pride, and even to reach the Exhaustion of Knowledge and the Knowledge of Non-Origination, and to attain Anuttara-samyak-sambodhi.'

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三菩提。」

爾時，世尊即說陀羅尼句：

「舍那舍(口*皮)/女　摩舍那舍(口*皮)/女　阿[(口皮)/女]叉舍(三)　叉𩘌舍(口*皮)/女　遮𩘌舍(口*皮)/女　輸盧多舍(口*皮)/女　其浪那舍(口*皮)/女　視貺(口*皮)/女　迦蛇舍(口*皮)/女　摩那舍(口*皮)/女　叉[(口皮)/女]邲陀(十一)　遮𩘌卑利癡比叉(口*皮)/女　輸盧多阿[(口皮)/女]叉(口*皮)/女　其浪那汦祇叉(口*皮)/女　視貺[(口皮)/女]由叉(口*皮)/女　迦蛇迦邏摩叉(口*皮)/女　摩那烏阇叉婆(十七)　阿路迦若蛇叉婆(十八)　頻阇散迦羅摩叉婆(十九)　安仇邏卻伽叉婆(二十)　三摩流波脾蛇叉婆(二十一)　舍摩迦阇叉婆(二十二)　叉蛇邏婆叉婆(二十三)　扇多脾娑邏叉婆(二十四)　那奴那(二十五)　泥那奴那(二十六)　阿婆泥那奴那(二十七)　那蛇波那移那奴那(二十八)　伊槃都頭呿寫莎呵(二十九)」

爾時，佛告光密功德言：「善男子！汝

【現代漢語翻譯】 現代漢語譯本 『三菩提』（Sāṃbodhi，意為正等覺）。

這時，世尊即說陀羅尼（dhāraṇī，總持，咒語）句：

『舍那舍(口*皮)/女 摩舍那舍(口*皮)/女 阿[(口皮)/女]叉舍(三) 叉𩘌舍(口*皮)/女 遮𩘌舍(口*皮)/女 輸盧多舍(口*皮)/女 其浪那舍(口*皮)/女 視貺(口*皮)/女 迦蛇舍(口*皮)/女 摩那舍(口*皮)/女 叉[(口皮)/女]邲陀(十一) 遮𩘌卑利癡比叉(口*皮)/女 輸盧多阿[(口皮)/女]叉(口*皮)/女 其浪那汦祇叉(口*皮)/女 視貺[(口皮)/女]由叉(口*皮)/女 迦蛇迦邏摩叉(口*皮)/女 摩那烏阇叉婆(十七) 阿路迦若蛇叉婆(十八) 頻阇散迦羅摩叉婆(十九) 安仇邏卻伽叉婆(二十) 三摩流波脾蛇叉婆(二十一) 舍摩迦阇叉婆(二十二) 叉蛇邏婆叉婆(二十三) 扇多脾娑邏叉婆(二十四) 那奴那(二十五) 泥那奴那(二十六) 阿婆泥那奴那(二十七) 那蛇波那移那奴那(二十八) 伊槃都頭呿寫莎呵(二十九)』

這時，佛告訴光密功德（Guāngmì Gōngdé）說：『善男子！你』

【English Translation】 English version 'Sāṃbodhi' (meaning perfect enlightenment).

At that time, the World Honored One then spoke the dhāraṇī (a type of mantra) verses:

'Śanaśe(口*皮)/女 Maśanaśe(口*皮)/女 A[(口皮)/女]kṣaśe(3) Kṣaṇeśe(口*皮)/女 Caṇeśe(口*皮)/女 Śrutāśe(口*皮)/女 Kiraṇaśe(口*皮)/女 Śikṣe(口*皮)/女 Kaśeśe(口*皮)/女 Manaśe(口*皮)/女 Kṣa[(口皮)/女]bhidha(11) Caṇebericibikṣa(口*皮)/女 Śrutāa[(口皮)/女]kṣa(口*皮)/女 Kiraṇanidhikṣa(口*皮)/女 Śikṣe[(口皮)/女]yukṣa(口*皮)/女 Kaśekalāmakṣa(口*皮)/女 Manaūjāksabha(17) Ālokajñāksabha(18) Piñjasaṃkāramakṣabha(19) Aṅgulākhyagakṣabha(20) Samāruparpiśakṣabha(21) Śamakājaśakṣabha(22) Kṣaśelavakṣabha(23) Śāntapīsalakṣabha(24) Nānuna(25) Nidanuna(26) Abanidanuna(27) Nāśepānāyinānuna(28) Ibhandutukhāyā svāhā(29)'

At that time, the Buddha said to Guāngmì Gōngdé (Light Secret Merit): 'Good man! You'

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持是持至彼世界，先問起居然後說之。」

時諸菩薩白佛言：「世尊！我已受持是陀羅尼，我雖欲往然生畏想。何以故？曾從佛聞，彼土眾生惡見成就，多貪恚癡隨女人語，能速造作阿鼻獄業。」

佛言：「善男子！汝非彼土諸四天下二界中間二十一日大金翅鳥，恐怖大海六萬四千億諸大龍王，令得歸依佛法僧寶發菩提心耶？」

「世尊！實如聖教。」

「善男子！國土亢旱，汝非像龍、馬龍、金翅鳥龍，於七日中降注大雨，令諸惡龍生恐怖耶？」

「世尊！實如所言。」

「善男子！汝于如是諸惡龍中猶不生畏，何緣而今生怖畏耶？」

「世尊！譬如智人聞於他處多有寶藏，是人即往以抓把之。把已，漸見心生歡喜，竟無疲厭。我亦如是，因問如來，得聞如是實語；因聞是語，得大勢力，能執佛印調伏彼土。」

佛言：「善哉，善哉！善男子！我當施汝大神良咒，能凈諸業，凈于因緣，凈于調伏，凈于欲，凈增長，凈平等，凈惡風，凈行，凈無明，凈生死，凈一切煩惱，凈一切三界有為之法，凈于彼此，是名曰咒。

「善男子！如是神咒彼國聞已，上中下結皆悉微薄，色無色有亦復如是，皆得超越恒河沙等劫中諸業，一切五有身口意惡，皆能令凈。

【現代漢語翻譯】 現代漢語譯本：『拿著這個（陀羅尼）去那個世界，先問候起居，然後再說（陀羅尼）。』 當時，諸位菩薩對佛說：『世尊！我們已經受持了這個陀羅尼，我們雖然想去，但心中生起畏懼的想法。為什麼呢？我們曾經從佛那裡聽說，那個世界的眾生惡見深重，大多貪婪、嗔恨、愚癡，聽從女人的話，能迅速造作阿鼻地獄的業。』 佛說：『善男子！你們不是像那個國土的諸四天下二界中間的二十一日大金翅鳥一樣，能使大海中六萬四千億諸大龍王感到恐懼，從而皈依佛法僧三寶，發起菩提心嗎？』 『世尊！確實如您所教導。』 『善男子！當國土乾旱時，你們不是像象龍、馬龍、金翅鳥龍一樣，在七天之中降下大雨，使那些惡龍感到恐懼嗎？』 『世尊！確實如您所說。』 『善男子！你們對於那些惡龍尚且不生畏懼，為什麼現在反而生起畏懼呢？』 『世尊！譬如一個聰明人聽說其他地方有很多寶藏，這個人就前往去抓取。抓取之後，逐漸心生歡喜，最終不會感到疲倦。我們也像這樣，因為請問如來，才聽聞到如此真實的話語；因為聽聞這些話語，才得到強大的力量，能夠執持佛印調伏那個國土。』 佛說：『好啊，好啊！善男子！我將賜予你們大神良咒，能夠清凈諸業，清凈因緣，清凈調伏，清凈慾望，清凈增長，清凈平等，清凈惡風，清凈行為，清凈無明，清凈生死，清凈一切煩惱，清凈一切三界有為之法，清凈彼此，這叫做咒。』 『善男子！這個神咒在那個國家被聽到后，上、中、下三結都會變得微弱，色界和無色界的存在也是如此，都能超越恒河沙數劫中的諸業，一切五有（五蘊）身口意惡，都能使其清凈。』

【English Translation】 English version: 『Take this (dharani) to that world, first inquire about their well-being, and then speak it.』 At that time, the Bodhisattvas said to the Buddha, 『World Honored One! We have already received and uphold this dharani. Although we wish to go, we feel fear in our hearts. Why is that? We have heard from the Buddha that the beings of that land are deeply entrenched in evil views, mostly greedy, hateful, and foolish, follow the words of women, and can quickly create the karma of Avici hell.』 The Buddha said, 『Good men! Are you not like the great golden-winged birds of the twenty-one days in the middle of the two realms of the four continents of that land, who can terrify the sixty-four trillion great dragon kings in the great ocean, causing them to take refuge in the Triple Gem of Buddha, Dharma, and Sangha, and arouse the Bodhi mind?』 『World Honored One! It is indeed as you have taught.』 『Good men! When the land is arid, are you not like the elephant dragons, horse dragons, and golden-winged bird dragons, who can pour down great rain within seven days, causing those evil dragons to feel fear?』 『World Honored One! It is indeed as you have said.』 『Good men! You do not feel fear towards those evil dragons, so why do you now feel fear?』 『World Honored One! It is like a wise person who hears that there are many treasures in another place, and that person goes to seize them. After seizing them, joy gradually arises in their heart, and they will not feel weary in the end. We are also like this. Because we asked the Tathagata, we heard such truthful words; because we heard these words, we gained great power, and are able to hold the Buddha's seal to subdue that land.』 The Buddha said, 『Excellent, excellent! Good men! I will bestow upon you a great divine and virtuous mantra, which can purify all karmas, purify causes and conditions, purify subduing, purify desires, purify growth, purify equality, purify evil winds, purify actions, purify ignorance, purify birth and death, purify all afflictions, purify all conditioned dharmas of the three realms, purify both this and that, this is called a mantra.』 『Good men! When this divine mantra is heard in that country, the upper, middle, and lower knots will all become weak, and the same will be true for the realms of form and formlessness. They will all be able to transcend the karmas of kalpas as numerous as the sands of the Ganges, and all the evil of the five aggregates (skandhas) of body, speech, and mind can be purified.』

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「善男子！若有人能聽受是咒，持諷誦讀乃至七日至心不忘，當知是人一切惡罪皆悉消滅，除五逆罪、謗方等經、毀呰聖人、犯四重禁。是人所求，乃至菩提隨意即得。若欲修行檀波羅蜜亦得成就，乃至般若波羅蜜亦復如是。

「善男子！娑婆世界所有眾生，無有因緣得呵責法。何以故？十方世界所可擯遣諸惡眾生，皆往生彼娑婆世界，是故能作五逆惡罪、謗方等經、毀呰聖人、犯四重禁。是人以是業因緣故，多生惡道受無量苦，既受苦已，又不能得十善之法，以是因緣復還生於娑婆世界。是人若本修集信根乃至慧根，終不生於弊惡國土，以修如是惡法因緣故，生於惡國諸根殘缺、不具人身無有念心，飲食衣被臥具醫藥、嚴身資生所須難得，壽命促短不得安眠，智慧善根福德不具，吉事鮮少無有慈心，樂行惡業樂修惡見，樂讀邪書樂信惡友樂發惡愿，多諸病苦多惡遽務，常喜增長三惡道法，敬事邪神受性弊惡，調戲嫉妒，具足成就諸不善業，樂謗三寶樂行三惡道。

「善男子！是惡眾生聞是咒已，于生死法而生悔心，離三惡道，修集信根乃至慧根，亦樂修行六波羅蜜清凈梵行，增壽益算除惡病苦，智慧熾盛親厚無損，一切善法無有耗減，具足成就十善之法，長益三寶樂修法行，令諸眾生具足如是無量善

【現代漢語翻譯】 現代漢語譯本：『善男子！如果有人能夠聽聞並接受這個咒語，堅持諷誦讀念，甚至七天都能專心不忘，應當知道這個人的一切惡業罪障都將消滅，除了五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗方等經典、詆譭聖人、犯四重禁（殺、盜、淫、妄）。這個人所求，乃至求得菩提（覺悟）都能隨意獲得。如果想要修行檀波羅蜜（佈施的修行）也能成就，乃至般若波羅蜜（智慧的修行）也是如此。 『善男子！娑婆世界（我們所居住的世界）的所有眾生，沒有因緣受到呵責。為什麼呢？十方世界那些被擯棄的惡劣眾生，都往生到這個娑婆世界，所以他們能造作五逆惡罪、誹謗方等經典、詆譭聖人、犯四重禁。這些人因為這些業力因緣，多生於惡道遭受無量痛苦，受苦之後，又不能得到十善之法，因為這個因緣又再次出生在娑婆世界。這些人如果本來修集了信根（信仰的根基）乃至慧根（智慧的根基），最終不會出生在污穢惡劣的國土，因為修習這些惡法的因緣，出生在惡劣的國土，諸根殘缺、不具足人身，沒有念心，飲食、衣服、臥具、醫藥、裝飾身體的資生物品難以獲得，壽命短促不能安眠，智慧、善根、福德不具足，吉祥的事情很少，沒有慈悲心，喜歡做惡業，喜歡修習邪見，喜歡閱讀邪書，喜歡相信惡友，喜歡發惡愿，多有病苦，多有惡劣的事務，常常喜歡增長三惡道（地獄、餓鬼、畜生）的法，敬奉邪神，秉性惡劣，喜歡調戲嫉妒，具足成就各種不善的業，喜歡誹謗三寶（佛、法、僧），喜歡行三惡道。 『善男子！這些惡劣眾生聽聞這個咒語后，對於生死輪迴的法則產生悔恨之心，離開三惡道，修集信根乃至慧根，也喜歡修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）清凈的梵行，增長壽命，增加福算，消除惡病痛苦，智慧熾盛，親近善友沒有損害，一切善法沒有耗減，具足成就十善之法，長久地增益三寶，喜歡修習佛法，令一切眾生具足如此無量的善行。』

【English Translation】 English version: 『Good man! If there is anyone who can hear and receive this mantra, uphold it by reciting and reading, even for seven days with a focused mind, know that all the evil karmas of this person will be extinguished, except for the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), slandering the Vaipulya Sutras, defaming the sages, and violating the four major precepts. Whatever this person seeks, even Bodhi (enlightenment), will be obtained at will. If one wishes to practice Dāna pāramitā (the perfection of giving), it will also be accomplished, and so it is with Prajñā pāramitā (the perfection of wisdom).』 『Good man! All sentient beings in the Saha world (the world we live in) have no cause to be reproached. Why is that? All the evil beings who are rejected from the ten directions of the world are reborn in this Saha world. Therefore, they are capable of committing the five heinous crimes, slandering the Vaipulya Sutras, defaming the sages, and violating the four major precepts. Because of these karmic causes, these people are born in evil realms and suffer immeasurable pain. After suffering, they are unable to attain the ten virtues. Because of this cause, they are reborn in the Saha world again. If these people had originally cultivated the roots of faith, up to the roots of wisdom, they would not be born in a defiled and evil land. Because of cultivating these evil dharmas, they are born in evil lands with deficient faculties, lacking a complete human body, without mindfulness, and it is difficult to obtain food, clothing, bedding, medicine, and the necessities for adornment. Their lifespans are short, they cannot sleep peacefully, they lack wisdom, good roots, and merit. Auspicious events are rare, they have no compassion, they like to do evil deeds, they like to cultivate wrong views, they like to read heretical books, they like to believe in evil friends, they like to make evil vows, they have many illnesses, many evil affairs, they often like to increase the dharmas of the three evil realms (hell, hungry ghosts, and animals), they worship evil gods, their nature is evil, they like to tease and be jealous, they fully accomplish all kinds of unwholesome deeds, they like to slander the Three Jewels (Buddha, Dharma, and Sangha), and they like to practice the three evil realms.』 『Good man! When these evil beings hear this mantra, they will develop remorse for the laws of birth and death, leave the three evil realms, cultivate the roots of faith up to the roots of wisdom, and also like to practice the six pāramitās (giving, morality, patience, diligence, meditation, and wisdom), pure conduct, increase their lifespan, increase their blessings, eliminate evil illnesses and suffering, their wisdom will flourish, they will be close to good friends without harm, all good dharmas will not diminish, they will fully accomplish the ten virtues, they will long benefit the Three Jewels, they will like to practice the Dharma, and they will enable all sentient beings to fully possess such immeasurable good deeds.』

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法。

「善男子！釋迦如來娑婆世界，若有眾生受持禁戒，敬信三寶咨啟妙法讀誦書寫得歡喜心，以是因緣，即得過於三惡道業。若有未來重惡之罪，即現在受苦，小遇頭痛，若失財物、眷屬離壞、惡名遠聞，若被打罵則得除滅。

「善男子！如是神咒成就具足無量功德，能壞一切所有惡業，能為眾生作大利益，能浣眾生無量噁心，作大光明，得大念心作大寂靜。是人常為十方諸佛菩薩、聲聞緣覺、諸天、龍鬼人王之所擁護。是人臨死得見十方無量諸佛，聞佛所說，諸佛贊言：『善哉，善哉！善男子！汝來生我凈妙國土，我能令汝速住十地。』是人尋時生歡喜心，歡喜心故則得深信，以是因緣則得生於凈妙國土，生已即階十住正位，得阿耨多羅三藐三菩提。

「善男子！汝可受持如是神咒讀誦通利，向娑婆世界先往問訊釋迦如來，然後宣說。」

爾時，世尊即說此陀羅尼：

「卻伽波利車陀(一)　竭婆叉斯(二)　竭婆呤(三)　邲陀波邏婆伽差(四)　叉婆俞岐(五)　波邏提呵呤(六)　舍摩那思迦提(七)　三摩咩伽受蓰(八)　阿叉蛇那汦(九)　叉婆[(口皮)/女]祇(十)　尼陀那阇蓰(十一)　三摩那阇蓰(十二)　阿陀舍蛇阇蓰(十三)　比波邏[(口皮)

【現代漢語翻譯】 現代漢語譯本 『善男子！在釋迦如來（Sakyamuni Buddha）的娑婆世界（Saha world），如果有眾生受持戒律，恭敬信仰佛、法、僧三寶（Three Jewels），請教微妙的佛法，讀誦書寫，心生歡喜，因為這個因緣，就能超越三惡道（three evil realms）的業報。如果未來有深重的罪業，就會在現在承受苦報，比如輕微的頭痛，或者損失財物、眷屬離散、惡名遠揚，如果被打罵，這些罪業就能消除。 『善男子！這樣的神咒成就具足無量的功德，能夠摧毀一切的惡業，能夠為眾生帶來巨大的利益，能夠洗滌眾生無量的噁心，帶來大光明，獲得大定力，達到大寂靜。這個人常常受到十方諸佛菩薩、聲聞緣覺（Pratyekabuddhas）、諸天、龍、鬼、人王的擁護。這個人臨終時能夠見到十方無量的諸佛，聽到諸佛所說，諸佛讚歎說：『善哉，善哉！善男子！你來生到我清凈美好的國土，我能讓你迅速安住於十地（ten bhumis）。』這個人立刻生起歡喜心，因為歡喜心而獲得深信，因為這個因緣就能往生到清凈美好的國土，往生后立即進入十住（ten abodes）的正位，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。 『善男子！你可以受持這樣的神咒，讀誦通利，先到娑婆世界問候釋迦如來，然後再宣說這個神咒。』 這時，世尊就說了這個陀羅尼（dharani）： 『卻伽波利車陀(1)（cyaga-pariccheda），竭婆叉斯(2)（garbha-ksasi），竭婆呤(3)（garbha-ling），邲陀波邏婆伽差(4)（bhidha-parabhagaccha），叉婆俞岐(5)（ksabha-yugi），波邏提呵呤(6)（parati-haling），舍摩那思迦提(7)（samana-sikkhati），三摩咩伽受蓰(8)（samamegha-samsi），阿叉蛇那汦(9)（aksa-sena-dhi），叉婆[(口皮)/女]祇(10)（ksabha-bhogi），尼陀那阇蓰(11)（nidhana-jamsi），三摩那阇蓰(12)（samana-jamsi），阿陀舍蛇阇蓰(13)（adhasa-samsi），比波邏[(口皮)/女]（14）（vipala-bhogi）。』

【English Translation】 English version 'Good man! In the Saha world of Sakyamuni Tathagata, if there are sentient beings who uphold the precepts, respectfully believe in the Three Jewels, inquire about the wonderful Dharma, read and write it with joy, due to this cause, they will transcend the karma of the three evil realms. If there are future heavy evil deeds, they will suffer in the present, such as minor headaches, or loss of wealth, separation from family, or a bad reputation spreading far and wide. If they are beaten or scolded, these evil deeds will be eliminated.' 'Good man! Such a divine mantra achieves immeasurable merits, can destroy all evil karma, can bring great benefits to sentient beings, can cleanse the immeasurable evil minds of sentient beings, bring great light, obtain great concentration, and achieve great tranquility. This person is always protected by the Buddhas and Bodhisattvas of the ten directions, Pratyekabuddhas, devas, dragons, ghosts, and human kings. When this person is about to die, they will see the immeasurable Buddhas of the ten directions, hear what the Buddhas say, and the Buddhas will praise: 'Excellent, excellent! Good man! You will be reborn in my pure and wonderful land, and I can quickly establish you in the ten bhumis.' This person will immediately generate joy, and because of this joy, they will gain deep faith. Due to this cause, they will be reborn in the pure and wonderful land, and upon rebirth, they will immediately enter the correct position of the ten abodes and attain Anuttara-samyak-sambodhi.' 'Good man! You can uphold this divine mantra, read it fluently, first go to the Saha world to greet Sakyamuni Tathagata, and then proclaim this mantra.' At that time, the World Honored One spoke this dharani: 'Cyaga-pariccheda (1), garbha-ksasi (2), garbha-ling (3), bhidha-parabhagaccha (4), ksabha-yugi (5), parati-haling (6), samana-sikkhati (7), samamegha-samsi (8), aksa-sena-dhi (9), ksabha-bhogi (10), nidhana-jamsi (11), samana-jamsi (12), adhasa-samsi (13), vipala-bhogi (14).'

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/女]阇蓰(十四)　斯叉阇蓰(十五)　斯若阇婆阇蓰(十六)　娑利羅仇呵阇蓰(十七)　沙羅仇呵阇蓰(十八)　廁婆那拘施(十九)　婆陀那拘薄(二十)　思婆陀那緹(二十一)　比婆波邏羅汦(二十二)　優波迦羅摩那緹(二十三)　阿那婆哆羅㖉(二十四)　波羅提迦邏咩那(二十五)　婆迦咃施(二十六)　婆盧遮那[(口皮)/女]咩迦羅咃陀呤(二十七)　迦摩娑施(二十八)　阿舍卻岐(二十九)　那蛇軍祇(三十)　邲陀[(口皮)/女]濘(三十一)　基離那婆濘(三十二)　留遮婆濘(三十三)　婆咩摩迦呤(三十四)　舍利蛇[(口皮)/女]濘(三十五)　摩伽阇蓰(三十六)　訶利拘那婆(三十七)　那蛇那目㖉(三十八)　婆羅叉拘羅(三十九)　那蛇那受呤(四十)　因陀羅[(口皮)/女]娑濘(四十一)　烏阿(四十二)　阿婆阿(四十三)　阿邏[(口皮)/女]阿(四十四)　[(口皮)/女]邏阿[(口*皮)/女]邏(四十五)　婆咩伽豆佉尼提羅涅槃希(四十六)　莎呵(四十七)」

爾時，彼佛說此陀羅尼已，時彼會中復有無量菩薩大眾同聲贊言：「善哉，善哉！我等今日亦欲往彼。」

彼佛告言：「宜知是時。汝若往者，一切變

【現代漢語翻譯】 現代漢語譯本 『女』阇蓰(十四)（女性的，十四）斯叉阇蓰(十五)（十五）斯若阇婆阇蓰(十六)（十六）娑利羅仇呵阇蓰(十七)（十七）沙羅仇呵阇蓰(十八)（十八）廁婆那拘施(十九)（十九）婆陀那拘薄(二十)（二十）思婆陀那緹(二十一)（二十一）比婆波邏羅汦(二十二)（二十二）優波迦羅摩那緹(二十三)（二十三）阿那婆哆羅㖉(二十四)（二十四）波羅提迦邏咩那(二十五)（二十五）婆迦咃施(二十六)（二十六）婆盧遮那[(口皮)/女]咩迦羅咃陀呤(二十七)（二十七）迦摩娑施(二十八)（二十八）阿舍卻岐(二十九)（二十九）那蛇軍祇(三十)（三十）邲陀[(口皮)/女]濘(三十一)（三十一）基離那婆濘(三十二)（三十二）留遮婆濘(三十三)（三十三）婆咩摩迦呤(三十四)（三十四）舍利蛇[(口皮)/女]濘(三十五)（三十五）摩伽阇蓰(三十六)（三十六）訶利拘那婆(三十七)（三十七）那蛇那目㖉(三十八)（三十八）婆羅叉拘羅(三十九)（三十九）那蛇那受呤(四十)（四十）因陀羅[(口皮)/女]娑濘(四十一)（四十一）烏阿(四十二)（四十二）阿婆阿(四十三)（四十三）阿邏[(口皮)/女]阿(四十四)（四十四）[(口皮)/女]邏阿[(口*皮)/女]邏(四十五)（四十五）婆咩伽豆佉尼提羅涅槃希(四十六)（四十六）莎呵(四十七)（四十七）。』 當時，那位佛說完這個陀羅尼后，當時在那個法會中，又有無數的菩薩大眾同聲讚歎說：『太好了，太好了！我們今天也想前往那裡。』 那位佛告訴他們說：『應該知道時機。你們如果前往，一切都會改變。』

【English Translation】 English version 'Nǚ' dū xǐ (fourteen) (female, fourteen), sī chā dū xǐ (fifteen) (fifteen), sī ruò dū pó dū xǐ (sixteen) (sixteen), suō lì luó chóu hē dū xǐ (seventeen) (seventeen), shā luó chóu hē dū xǐ (eighteen) (eighteen), cè pó nà jū shī (nineteen) (nineteen), pó tuó nà jū bó (twenty) (twenty), sī pó tuó nà tí (twenty-one) (twenty-one), bǐ pó bō luó luó zhī (twenty-two) (twenty-two), yōu bō jiā luó mó nà tí (twenty-three) (twenty-three), ā nà pó duō luó 㖉 (twenty-four) (twenty-four), bō luó tí jiā luó miē nà (twenty-five) (twenty-five), pó jiā tuō shī (twenty-six) (twenty-six), pó lú zhē nà [(mouthskin)/female] miē jiā luó tuō tuó líng (twenty-seven) (twenty-seven), jiā mó suō shī (twenty-eight) (twenty-eight), ā shě què qí (twenty-nine) (twenty-nine), nà shé jūn qí (thirty) (thirty), bì tuó [(mouthskin)/female] níng (thirty-one) (thirty-one), jī lí nà pó níng (thirty-two) (thirty-two), liú zhē pó níng (thirty-three) (thirty-three), pó miē mó jiā líng (thirty-four) (thirty-four), shě lì shé [(mouthskin)/female] níng (thirty-five) (thirty-five), mó qié dū xǐ (thirty-six) (thirty-six), hē lì jū nà pó (thirty-seven) (thirty-seven), nà shé nà mù 㖉 (thirty-eight) (thirty-eight), pó luó chā jū luó (thirty-nine) (thirty-nine), nà shé nà shòu líng (forty) (forty), yīn tuó luó [(mouthskin)/female] suō níng (forty-one) (forty-one), wū ā (forty-two) (forty-two), ā pó ā (forty-three) (forty-three), ā luó [(mouthskin)/female] ā (forty-four) (forty-four), [(mouthskin)/female] luó ā [(mouth*skin)/female] luó (forty-five) (forty-five), pó miē jiā dòu qū ní tí luó niè pán xī (forty-six) (forty-six), suō hē (forty-seven) (forty-seven).' At that time, after that Buddha finished speaking this Dharani, at that assembly, there were countless Bodhisattva masses who praised in unison, saying: 'Excellent, excellent! We also wish to go there today.' That Buddha told them: 'You should know the time. If you go, everything will change.'

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身為那羅延像。」皆言：「如是，世尊！」

爾時，光密菩薩與諸大眾，一切化為那羅延像，俱共發來至娑婆界。既至此已，于虛空中雨細金沙，持以供養釋迦如來。既供養已，從空而下頭面敬禮，右繞三匝，卻住一面。

爾時，北方過於八萬恒河沙等諸佛世界，彼有世界名普香身，具足五滓。是中有佛，號德華密如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在，為諸眾生宣說法化。

彼大眾中有一菩薩名虛空密，在會聽法，仰瞻虛空見諸菩薩其數無量，從北方來趣于南方，即白佛言：「世尊！何因緣故，無量菩薩從北方來趣于南方？」

佛言：「善男子！南方過於八萬恒河沙等諸佛世界，彼有世界名曰娑婆，具足五滓。有佛世尊名釋迦牟尼，今現在世，為諸眾生宣說妙法，分別三乘豎大法幢廣說法聚，十方諸佛悉集彼國，為諸菩薩解說寶幢陀羅尼已，各各還歸本所住處。釋迦如來故為大眾菩薩聲聞宣說法要，多有秘密甘露之語，若欲聽者可往彼國。釋迦如來常發大愿：『若有十方諸菩薩等來聽我語，即得十八不共之法。』又復愿言：『我成佛已，愿我土地具足上味。』彼佛世界所有菩薩有大念心，精進持戒智慧具足，猶如諸佛清凈世界；修集

【現代漢語翻譯】 現代漢語譯本 『化身為那羅延（Narayana，印度教神祇，毗濕奴的化身）的形象。』他們都說：『是的，世尊！』 當時，光密菩薩與所有大眾，都化為那羅延的形象，一同出發來到娑婆世界（Saha world，我們所居住的這個世界）。到達這裡后，在虛空中降下細小的金沙，用以供養釋迦如來（Sakyamuni，佛教的創始人）。供養完畢后，從空中下來，頭面頂禮，右繞三匝，然後退到一邊站立。 當時，在北方，越過八萬恒河沙數（Ganges sand，極多的數量）的佛世界，有一個世界名為普香身（Puxiangshen），具足五濁（five defilements，指劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一尊佛，號為德華密如來（Dehuami Tathagata），應供（應受人天供養）、正遍知（完全正確的覺悟）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的導師）、調御丈夫（調伏眾生的導師）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的），現在正在為眾生宣說佛法教化。 在那裡的聽法大眾中，有一位菩薩名為虛空密（Xukongmi），在法會中聽法，他仰望虛空，看見無數菩薩從北方而來，前往南方，就對佛說：『世尊！是什麼因緣，使得無數菩薩從北方來到南方？』 佛說：『善男子！在南方，越過八萬恒河沙數的佛世界，有一個世界名為娑婆，具足五濁。那裡有一尊佛世尊，名為釋迦牟尼，現在正在世間，為眾生宣說微妙的佛法，分別闡述三乘（three vehicles，聲聞乘、緣覺乘、菩薩乘）的教義，豎立大法幢（great Dharma banner，象徵佛法的旗幟），廣泛宣說佛法。十方諸佛都聚集到那個國家，為諸菩薩解說寶幢陀羅尼（Ratnaketu Dharani，一種咒語）后，各自返回自己所住的地方。釋迦如來爲了大眾菩薩和聲聞宣說佛法的要義，其中有很多秘密甘露之語，如果想聽，可以前往那個國家。釋迦如來常發大愿：『如果有十方諸菩薩等來聽我說法，就能得到十八不共之法（eighteen unique qualities of a Buddha）。』又發願說：『我成佛后，愿我的國土具足上味（superior taste）。』那個佛世界的所有菩薩都有強大的念力，精進持戒，智慧具足，如同諸佛清凈的世界；他們修集

【English Translation】 English version 'Transforming into the image of Narayana (a Hindu deity, an avatar of Vishnu).' They all said, 'Yes, World Honored One!' At that time, Bodhisattva Guangmi and all the assembly transformed into the image of Narayana, and together they set off to the Saha world (the world we live in). Having arrived here, they rained down fine golden sand in the void, using it to make offerings to Sakyamuni Tathagata (the founder of Buddhism). After making the offerings, they descended from the sky, bowed their heads to the ground in reverence, circumambulated three times to the right, and then stood to one side. At that time, in the north, beyond eighty million Ganges sand (an extremely large number) of Buddha worlds, there was a world named Puxiangshen, which was full of the five defilements (referring to the defilements of the kalpa, views, afflictions, beings, and life). There was a Buddha there, named Dehuami Tathagata, worthy of offerings, of perfect and complete knowledge, perfect in wisdom and conduct, well-gone, understanding of the world, unsurpassed master, tamer of men, teacher of gods and humans, Buddha, World Honored One, who is now present, proclaiming the Dharma and teaching for all beings. Among the assembly listening to the Dharma there, there was a Bodhisattva named Xukongmi, who was listening to the Dharma in the assembly. He looked up at the void and saw countless Bodhisattvas coming from the north and heading south. He then said to the Buddha, 'World Honored One! What is the cause and condition that countless Bodhisattvas are coming from the north to the south?' The Buddha said, 'Good man! In the south, beyond eighty million Ganges sand of Buddha worlds, there is a world named Saha, which is full of the five defilements. There is a Buddha World Honored One named Sakyamuni, who is now in the world, proclaiming the wonderful Dharma for all beings, explaining the teachings of the three vehicles (the Sravaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle), erecting the great Dharma banner (a symbol of the Dharma), and widely proclaiming the Dharma. All the Buddhas of the ten directions have gathered in that country, and after explaining the Ratnaketu Dharani (a type of mantra) to the Bodhisattvas, they have each returned to their respective places. Sakyamuni Tathagata is proclaiming the essence of the Dharma to the great assembly of Bodhisattvas and Sravakas, and there are many secret nectar-like words among them. If you wish to hear them, you can go to that country. Sakyamuni Tathagata often makes great vows: 「If Bodhisattvas from the ten directions come to hear my Dharma, they will obtain the eighteen unique qualities of a Buddha.」 He also vows: 「After I become a Buddha, may my land be full of superior taste.」 All the Bodhisattvas in that Buddha world have great mindfulness, diligently uphold the precepts, and are full of wisdom, like the pure worlds of the Buddhas; they cultivate

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禪定成就具足，若入禪定其身放光，或如一燈或如百千無量日月，悉共集會聽佛說法。若有十方諸菩薩等來至彼者，皆從定起往至彼國，覲見釋迦牟尼如來及其大會，聽陀羅尼遊戲神通。

「善男子！汝若欲往娑婆世界，彼土眾生壽命短促多諸惡病，智慧善根福德善行皆悉薄少，於三惡道不生怖畏，貪著財物心不清凈，多懷嫉妒無有慚愧樂行十惡，是諸眾生或有雜行。舍是身已，即于其國作大惡鬼，乃至作惡迦那富單那。作惡鬼已收取地味，乃至一切果蓏穀米草木等味，若有食者身得惡病無有勢力。是諸惡鬼常伺眾生初生長大能斷其命，是故其土眾生短壽。

「善男子！我本修集菩提道時，亦常發願，愿我來世常勤精進不休不息，恭敬供養無量諸佛，聽受正法問難深義，我當云何護處胎者，令其母子產生安隱？若天、龍、鬼、若羅剎鬼、若阿修羅、若迦樓羅、若緊那羅、若摩睺羅伽、若拘辯荼、若荔䔧多、若毗舍遮、若富單那、若迦多富單那、若受多羅、若阿衛末羅、若一行乃至四行、若起死屍鬼、若毒蠱道、若惡藥、若觸身心，如是等事，不能為是母子作惡，乃至生已乳哺飲食長養大時，不能作惡令其心濁，乃至夢中亦復如是，常行十善樂施樂戒，於三惡道心生怖畏。世尊！有何咒藥能辦是事？時無量

【現代漢語翻譯】 現代漢語譯本 禪定成就圓滿，如果進入禪定，他們的身體會放出光芒，有時像一盞燈，有時像成百上千無量的日月，都一起聽佛說法。如果有十方諸菩薩等來到這裡，他們都會從禪定中起身，前往那個佛國，覲見釋迦牟尼如來（Sakyamuni Buddha）及其法會，聽聞陀羅尼（Dharani）的奧妙和神通。 『善男子！如果你想去娑婆世界（Saha world），那裡的眾生壽命短促，多有各種疾病，智慧、善根、福德和善行都非常薄弱，對於三惡道（Three Evil Paths）沒有畏懼之心，貪戀財物，內心不清凈，多懷嫉妒，沒有慚愧之心，喜歡做十惡之事，這些眾生有時還會做各種雜亂的行為。捨棄這個身體后，他們會在那個世界變成大惡鬼，甚至變成惡迦那富單那（Kana Putana）。變成惡鬼后，他們會吸取地上的精華，乃至一切果實、穀物、草木等的味道，如果有人吃了這些東西，身體就會生病，沒有力氣。這些惡鬼常常伺機在眾生剛出生長大時就奪取他們的性命，所以那個世界的眾生壽命很短。 『善男子！我當初修行菩提道（Bodhi path）時，也常常發願，希望我來世能夠常常精進不懈，恭敬供養無量諸佛，聽受正法，請教深奧的道理，我應當如何保護胎兒，使他們的母子能夠平安生產？如果有天（Deva）、龍（Naga）、鬼（Preta）、羅剎鬼（Rakshasa）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、拘辯荼（Kumbhanda）、荔䔧多（Pishacha）、毗舍遮（Pisaca）、富單那（Putana）、迦多富單那（Kataputana）、受多羅（Skanda）、阿衛末羅（Apasmara），或者是一行乃至四行，或者起尸鬼、毒蠱道、惡藥，或者觸及身心，這些事情都不能對母子造成傷害，乃至出生后哺乳飲食長大時，也不能作惡使他們的心不清凈，甚至在夢中也是如此，常常行十善，樂於佈施，樂於持戒，對於三惡道心生畏懼。世尊！有什麼咒語或藥物能夠做到這些呢？』當時，無量

【English Translation】 English version Those who have perfected meditative concentration, when they enter samadhi, their bodies emit light, sometimes like a single lamp, sometimes like hundreds of thousands of countless suns and moons, all together listening to the Buddha's teachings. If bodhisattvas from the ten directions come to this place, they will all rise from their samadhi and go to that Buddha-land, to pay homage to Sakyamuni Tathagata (Sakyamuni Buddha) and his assembly, and to hear the Dharani (Dharani) and its miraculous powers. 'Good man! If you wish to go to the Saha world (Saha world), the beings there have short lifespans and many illnesses, their wisdom, roots of goodness, merit, and virtuous actions are all very weak. They have no fear of the three evil paths (Three Evil Paths), they are attached to wealth, their minds are impure, they harbor much jealousy, they have no shame, and they enjoy committing the ten evils. These beings sometimes engage in various mixed actions. After abandoning this body, they will become great evil ghosts in that world, even becoming evil Kana Putanas (Kana Putana). After becoming evil ghosts, they will absorb the essence of the earth, even the flavors of all fruits, grains, and plants. If anyone eats these things, their body will become ill and they will have no strength. These evil ghosts often lie in wait to take the lives of beings when they are first born and growing up, which is why the beings in that world have short lifespans.' 'Good man! When I was cultivating the Bodhi path (Bodhi path), I also often made vows, wishing that in my future lives I would always be diligent and unceasing, respectfully making offerings to countless Buddhas, listening to the true Dharma, and asking about profound meanings. How should I protect those in the womb, so that their mothers and children can have a safe delivery? If there are Devas (Deva), Nagas (Naga), Pretas (Preta), Rakshasas (Rakshasa), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), Kumbhandas (Kumbhanda), Pishachas (Pishacha), Pisacas (Pisaca), Putanas (Putana), Kataputanas (Kataputana), Skandas (Skanda), Apasmaras (Apasmara), or even one to four lines, or if there are rising corpse ghosts, poisonous curses, evil medicines, or things that touch the body and mind, these things cannot harm the mother and child, and even after birth, during breastfeeding and growing up, they cannot do evil to make their minds impure, even in dreams. They will always practice the ten virtues, be happy to give, be happy to keep the precepts, and have fear of the three evil paths. World Honored One! What mantra or medicine can accomplish these things?' At that time, the immeasurable

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佛即時施我凈陀羅尼，以是持力令我于往無量世中，調伏無量無數眾生，勸之令行六波羅蜜。我于無量無數世中，常念何處有是妊身諸女人等，防遮惡鬼乃至惡藥。是故我往先教三歸，教三歸已，一切惡眾及諸毒藥無能加害，是兒生已常得善心，智慧具足身體無缺。若遊行時，常為無量善神擁護，面貌端正眾生樂見，樂修慈悲，佈施持戒忍辱精進，處在寂靜樂修禪定，近善知識具足智慧壞諸苦惱，一切天鬼樂為供養，厭離生死甘樂涅槃。若發無上菩提之心即得阿耨多羅三藐三菩提，若發辟支佛心即得辟支佛道，若發聲聞心即得如實忍，是諸眾生永離惡趣常行善道。」

「善男子！我以如是無量方便調伏眾生，為阿耨多羅三藐三菩提。善男子！若有眾生遇大重病，取師子皮以咒咒之持與病者；如其無皮，若肉若骨；若無肉骨，若取糞涂及屎處土；若無糞土，以咒結索，或作符書以與病者病，即除愈。若樹無華果，以咒雨水持以溉灌便得華果。若亢旱時求覓龜心，五返咒之置龍泉中，則降大雨。若多雨時，壞敗穀麥城邑聚落，求蟒蛇皮七返咒之，置龍泉中霖雨即止。若其國土多有怪異，惡風惡雨惡星日月，應於七日中凈自洗浴，服食乳糜，七日之中讀誦是咒，諸惡異怪尋即消滅。

「善男子！若有人聞是陀羅

【現代漢語翻譯】 現代漢語譯本：佛陀即時賜予我清凈的陀羅尼（總持法門），憑藉這持咒的力量，使我在過去無量世中，調伏無量無數的眾生，勸導他們修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。我在無量無數世中，常常想著哪裡有懷孕的婦女等，就去防護遮擋惡鬼乃至惡藥的侵害。因此，我前往先教導她們皈依三寶（佛、法、僧），教導皈依三寶后，一切惡眾和各種毒藥都不能加害她們，這孩子出生后常常得到善良的心性，智慧具足，身體沒有殘缺。如果**時，常常有無量善神擁護，面貌端正，眾生樂於見到，樂於修習慈悲，佈施，持戒，忍辱，精進，處在寂靜的地方樂於修習禪定，親近善知識，具足智慧，破除各種苦惱，一切天神鬼神都樂於供養，厭離生死，甘願安樂於涅槃。如果發無上菩提之心，就能證得阿耨多羅三藐三菩提（無上正等正覺），如果發辟支佛心，就能證得辟支佛道，如果發聲聞心，就能證得如實忍，這些眾生永遠脫離惡道，常常行走在善道上。 善男子！我用這樣無量的方便來調伏眾生，是爲了證得阿耨多羅三藐三菩提。善男子！如果有眾生遇到大病重病，就取獅子皮用咒語加持，拿給病人；如果沒有獅子皮，就用獅子肉或獅子骨；如果沒有肉骨，就取糞便塗抹或用糞便處的土；如果沒有糞土，就用咒語結繩索，或者寫符咒給病人，病就會立即痊癒。如果樹木沒有花果，就用咒語加持過的水澆灌，就能得到花果。如果遇到乾旱，就尋找龜的心臟，唸咒五遍後放在龍泉中，就會降下大雨。如果雨水過多，毀壞穀物麥子和城邑村落，就尋找蟒蛇皮唸咒七遍，放在龍泉中，雨水就會停止。如果國家出現很多怪異現象，惡風惡雨，惡星日月，就應該在七天中凈身沐浴，食用乳粥，七天中誦讀這個咒語，各種惡異怪象就會立即消滅。 善男子！如果有人聽到這個陀羅尼（總持法門）

【English Translation】 English version: The Buddha then immediately bestowed upon me the pure Dharani (a mnemonic device, a type of mantra), and by the power of this mantra, I have, in countless past lives, tamed countless beings, urging them to practice the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). In countless lives, I have always been mindful of where pregnant women and others might be, protecting them from evil spirits and harmful drugs. Therefore, I would first teach them to take refuge in the Three Jewels (Buddha, Dharma, and Sangha). After teaching them to take refuge, all evil beings and poisons would be unable to harm them. The child born would always have a kind heart, complete wisdom, and an unblemished body. If at **time, they would always be protected by countless good deities, have a beautiful appearance that pleases others, and be inclined to practice loving-kindness, generosity, morality, patience, diligence, and to dwell in quiet places, enjoying meditation, associating with good teachers, possessing wisdom, destroying all suffering, and being honored by all gods and spirits. They would be weary of birth and death and find joy in Nirvana. If they generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment), they will attain Anuttara-samyak-sambodhi. If they generate the mind of a Pratyekabuddha (a solitary enlightened one), they will attain the path of a Pratyekabuddha. If they generate the mind of a Sravaka (a disciple), they will attain true forbearance. These beings will forever be free from evil realms and always walk the path of goodness. Good man! I use such countless skillful means to tame beings, for the sake of attaining Anuttara-samyak-sambodhi. Good man! If there are beings who encounter severe illness, take a lion's skin and chant a mantra over it, and give it to the sick person. If there is no lion's skin, use lion's meat or bone. If there is no meat or bone, use dung or soil from a place where dung is found. If there is no dung or soil, use a mantra to tie a rope, or write a talisman and give it to the sick person, and the illness will be immediately cured. If a tree has no flowers or fruit, use water that has been chanted over to irrigate it, and it will bear flowers and fruit. If there is a drought, seek a turtle's heart, chant over it five times, and place it in a dragon spring, and heavy rain will fall. If there is excessive rain, destroying crops and cities, seek a python's skin, chant over it seven times, and place it in a dragon spring, and the rain will stop. If a country has many strange occurrences, evil winds, evil rain, evil stars, and sun and moon, one should purify oneself by bathing for seven days, eat milk porridge, and recite this mantra for seven days, and all strange and evil occurrences will immediately disappear. Good man! If anyone hears this Dharani (a mnemonic device, a type of mantra)

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尼，所有煩惱尋即薄少入正定聚。

「善男子！我以如是無量方便調伏眾生，令得修集六波羅蜜，乃至得阿耨多羅三藐三菩提。

「善男子！是陀羅尼，能為眾生作大利益，能斷一切諸惡重病，能護一切妊身女人，及處胎者滅一切結知陰入界，摧伏四魔所有境界，能令一切諸天歡喜。令諸惡鬼生知足想，能令惡龍心大怖畏，能壞一切惡邪諸論。令諸四姓心生歡喜，能令女人貪心自除。令多聞者念心堅牢，坐禪之人心得善寂，能壞一切國土惡相。令三寶種無有斷絕，能令法果增長無減，能令佛法廣普流佈，能壞一切無明癡聚，能得盡智及無生智。」

爾時，世尊即說此陀羅尼句：

「摩那叉(一)　阿[(口皮)/女]叉(二)　伽羅婆叉(三)　阇羅叉(四)　摩摩那叉(五)　叉婆叉(六)　摩陀叉(七)　那茶叉(八)　那茶羅休(九)　比婆那吒(十)　卻伽那吒(十一)　阿吒那吒(十二)　究那吒(十三)　波利究婆那吒(十四)　那茶那吒(十五)　富利迦那吒(十六)　遮凡婆羅那吒(十七)　卻鉗[(口皮)/女]羅那吒(十八)　佛迦羅那吒(十九)　帝婆留陀邏那吒(二十)　三摩羅蛇那吒(二十一)　尸利拘婆那吒(二十二)　憍多吒(二十三)　多茶羅婆(二

【現代漢語翻譯】 現代漢語譯本 『尼』，所有煩惱都會逐漸減少，最終進入正定聚（指修行者達到的一種穩定、專注的禪定狀態）。 『善男子！』我用這樣無量的方法來調伏眾生，使他們能夠修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至最終證得阿耨多羅三藐三菩提（無上正等正覺，即成佛）。 『善男子！』這個陀羅尼（總持，一種咒語或真言），能夠為眾生帶來巨大的利益，能夠斷除一切惡業和重病，能夠保護所有懷孕的婦女以及胎兒，消除一切煩惱的結縛，認知五蘊（色、受、想、行、識）、十二處（六根和六塵）和十八界（六根、六塵和六識），摧毀四魔（煩惱魔、五蘊魔、死魔、天魔）的所有境界，能夠使一切諸天歡喜，使惡鬼產生知足的想法，使惡龍內心感到極大的恐懼，能夠破除一切邪惡的理論，使四姓（婆羅門、剎帝利、吠舍、首陀羅）的人們內心歡喜，能夠使女人的貪慾之心自然消除，使博學多聞的人念頭堅定，使坐禪的人內心得到安寧，能夠消除一切國土的惡相，使三寶（佛、法、僧）的種子不會斷絕，使佛法的果實增長而不減少，使佛法廣泛流傳，能夠破除一切無明和愚癡的聚集，能夠獲得盡智（瞭解煩惱已盡的智慧）和無生智（瞭解一切法不生不滅的智慧）。』 這時，世尊就說了這個陀羅尼的咒語： 『摩那叉(manaksa)（無意義） 阿[(口皮)/女]叉(a-ksha)（無意義） 伽羅婆叉(garavaksa)（無意義） 阇羅叉(jaraksa)（無意義） 摩摩那叉(mamanaksa)（無意義） 叉婆叉(ksavaksa)（無意義） 摩陀叉(madaksa)（無意義） 那茶叉(nadaksa)（無意義） 那茶羅休(nadarohyu)（無意義） 比婆那吒(vibhanata)（無意義） 卻伽那吒(kyaganata)（無意義） 阿吒那吒(atanata)（無意義） 究那吒(kunata)（無意義） 波利究婆那吒(parikyubhanata)（無意義） 那茶那吒(nadanata)（無意義） 富利迦那吒(phurikanata)（無意義） 遮凡婆羅那吒(chavanabharanata)（無意義） 卻鉗[(口皮)/女]羅那吒(kyaksham-kshanarata)（無意義） 佛迦羅那吒(bhukaranata)（無意義） 帝婆留陀邏那吒(tibharudharanata)（無意義） 三摩羅蛇那吒(samarasenata)（無意義） 尸利拘婆那吒(sirikubhanata)（無意義） 憍多吒(kyotata)（無意義） 多茶羅婆(tadarava)（無意義）』

【English Translation】 English version 'Ni', all afflictions will gradually diminish, eventually entering the state of right concentration (referring to a stable and focused meditative state achieved by practitioners). 'Good man! I use such immeasurable means to subdue sentient beings, enabling them to cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood).' 'Good man! This Dharani (a mantra or incantation), can bring great benefits to sentient beings, can cut off all evil karma and serious illnesses, can protect all pregnant women and fetuses, eliminate all the bonds of afflictions, understand the five aggregates (form, feeling, perception, mental formations, and consciousness), the twelve entrances (six sense organs and six sense objects), and the eighteen realms (six sense organs, six sense objects, and six consciousnesses), destroy all the realms of the four maras (affliction mara, aggregate mara, death mara, and deva mara), can make all the devas rejoice, make evil ghosts have thoughts of contentment, make evil dragons feel great fear, can break all evil theories, make people of the four castes (Brahmins, Kshatriyas, Vaishyas, and Shudras) rejoice, can naturally eliminate the greed of women, make the minds of the learned steadfast, make the minds of those who meditate peaceful, can eliminate all the evil omens of the land, ensure that the seeds of the Three Jewels (Buddha, Dharma, and Sangha) are not cut off, make the fruits of the Dharma grow without diminishing, make the Dharma widely spread, can break all the accumulations of ignorance and delusion, and can obtain the wisdom of exhaustion (wisdom of understanding that afflictions are exhausted) and the wisdom of non-origination (wisdom of understanding that all dharmas are neither born nor destroyed).' At that time, the World Honored One spoke this Dharani mantra: 'Manaksa (meaningless), A-ksha (meaningless), Garavaksa (meaningless), Jaraksa (meaningless), Mamanaksa (meaningless), Ksavaksa (meaningless), Madaksa (meaningless), Nadaksa (meaningless), Nadarohyu (meaningless), Vibhanata (meaningless), Kyaganata (meaningless), Atanata (meaningless), Kunata (meaningless), Parikyubhanata (meaningless), Nadanata (meaningless), Phurikanata (meaningless), Chavanabharanata (meaningless), Kyaksham-kshanarata (meaningless), Bhukaranata (meaningless), Tibharudharanata (meaningless), Samarasenata (meaningless), Sirikubhanata (meaningless), Kyotata (meaningless), Tadarava (meaningless).'

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十四)　摩留多卻婆(二十五)　提休叉(二十六)　婆提邏酬(二十七)　挫摩那酬(二十八)　婆呵那富置(二十九)　散提邏阇婆(三十)　阿摩摩阇婆(三十一)　摩休羅伽阇羅(三十二)　阿涅那(三十三)　阿涅那邏婆(三十四)　阿涅那叉(三十五)　阿[(口*皮)/女]呵末力伽涅那叉(三十六)　伊槃都豆呿寫(三十七)　莎呵(三十八)

「畢竟盡苦是名為咒。」說是咒時，彼大眾中六萬億人得如法忍，復有六萬人入正定聚。

「善男子！我今以是凈陀羅尼與彼佛欲，汝當受持諷讀誦寫。」

時虛空密菩薩摩訶薩敬承佛教，受持讀寫是陀羅尼，與無量菩薩俱共發來至娑婆界，悉自變其身為轉輪王，以種種寶供養如來頭面敬禮，右繞三匝，卻坐一面。

大方等大集經日密分中分別說欲品第三

爾時，頻婆娑羅王見無量菩薩，或作梵像及帝釋像、那羅延像、轉輪王像，從座而起，敬意合掌，在一面立。

爾時，日密菩薩摩訶薩即于佛前，以偈讚歎：

「于諸足中最殊勝，　　施諸惡見大光明， 　行正道者施法印，　　摧滅惡龍及四魔。 　堅豎法幢施解脫，　　以大法炬壞眾闇， 　親近善友修集定，　　愍眾生故說福田。 　佛法僧寶甚難得，　　人

【現代漢語翻譯】 現代漢語譯本 十四) 摩留多卻婆 (Māryutā-kṣepa，一種咒語) (二十五) 提休叉 (Tiṣya-kṣa，一種咒語) (二十六) 婆提邏酬 (Bhadra-cū，一種咒語) (二十七) 挫摩那酬 (Kṣamaṇa-cū，一種咒語) (二十八) 婆呵那富置 (Vāhana-bhūti，一種咒語) (二十九) 散提邏阇婆 (Saṃdhila-jāpa，一種咒語) (三十) 阿摩摩阇婆 (Amama-jāpa，一種咒語) (三十一) 摩休羅伽阇羅 (Mahura-gājara，一種咒語) (三十二) 阿涅那 (Anena，一種咒語) (三十三) 阿涅那邏婆 (Anena-lāpa，一種咒語) (三十四) 阿涅那叉 (Anena-kṣa，一種咒語) (三十五) 阿[(口*皮)/女]呵末力伽涅那叉 (A[pi/n]ha-malika-nena-kṣa，一種咒語) (三十六) 伊槃都豆呿寫 (Ibhaṃ-dū-du-khe-ṣya，一種咒語) (三十七) 莎呵 (Svāhā，一種咒語)。

『畢竟盡苦是名為咒。』說是咒時，彼大眾中六萬億人得如法忍，復有六萬人入正定聚。

『善男子！我今以是凈陀羅尼與彼佛欲，汝當受持諷讀誦寫。』

時虛空密菩薩摩訶薩敬承佛教，受持讀寫是陀羅尼，與無量菩薩俱共發來至娑婆界，悉自變其身為轉輪王，以種種寶供養如來頭面敬禮，右繞三匝，卻坐一面。

大方等大集經日密分中分別說欲品第三

爾時，頻婆娑羅王見無量菩薩，或作梵像及帝釋像、那羅延像、轉輪王像，從座而起，敬意合掌，在一面立。

爾時，日密菩薩摩訶薩即于佛前，以偈讚歎：

『于諸足中最殊勝，　　施諸惡見大光明， 　行正道者施法印，　　摧滅惡龍及四魔。 　堅豎法幢施解脫，　　以大法炬壞眾闇， 　親近善友修集定，　　愍眾生故說福田。 　佛法僧寶甚難得，　　人

【English Translation】 English version Fourteen) Māryutā-kṣepa (a mantra) (twenty-five) Tiṣya-kṣa (a mantra) (twenty-six) Bhadra-cū (a mantra) (twenty-seven) Kṣamaṇa-cū (a mantra) (twenty-eight) Vāhana-bhūti (a mantra) (twenty-nine) Saṃdhila-jāpa (a mantra) (thirty) Amama-jāpa (a mantra) (thirty-one) Mahura-gājara (a mantra) (thirty-two) Anena (a mantra) (thirty-three) Anena-lāpa (a mantra) (thirty-four) Anena-kṣa (a mantra) (thirty-five) A[pi/n]ha-malika-nena-kṣa (a mantra) (thirty-six) Ibhaṃ-dū-du-khe-ṣya (a mantra) (thirty-seven) Svāhā (a mantra).

'The complete exhaustion of suffering is called a mantra.' When this mantra was spoken, six hundred trillion people in the assembly attained the Dharma-acceptance, and another sixty thousand entered the state of right concentration.

'Good man! I now give this pure Dharani to that Buddha's desire. You should receive, uphold, recite, and write it down.'

Then, Bodhisattva Mahāsattva Vimalagarbha, respectfully receiving the Buddha's teaching, received, upheld, read, and wrote this Dharani. Together with countless Bodhisattvas, they came to the Saha world, all transforming themselves into Wheel-Turning Kings. They offered various treasures to the Tathagata, bowed their heads in reverence, circumambulated him three times to the right, and then sat down to one side.

The third chapter, 'On Desires,' from the 'Sun Secret' section of the Mahāvaipulya Mahāsaṃnipāta Sūtra.

At that time, King Bimbisara, seeing countless Bodhisattvas, some in the form of Brahma, some in the form of Indra, some in the form of Narayana, and some in the form of Wheel-Turning Kings, rose from his seat, respectfully joined his palms, and stood to one side.

Then, Bodhisattva Mahāsattva Sun Secret, in front of the Buddha, praised him with a verse:

'Among all feet, the most supreme, Bestowing great light upon those with evil views, Bestowing the Dharma seal upon those who walk the right path, Destroying evil dragons and the four demons. Firmly raising the Dharma banner, bestowing liberation, Using the great Dharma torch to destroy all darkness, Drawing near to good friends, cultivating concentration, Out of compassion for sentient beings, speaking of the field of merit. The Buddha, Dharma, and Sangha treasures are very difficult to obtain, people'

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身信心亦復難， 　雖得人身善友難，　　得善友者壞煩惱。 　眾生闇行沒結河，　　如來船師能拔濟， 　四方諸佛遣我來，　　今于大會說與欲。」

日密菩薩說是偈已，如其本土所教誡事悉皆說之。

爾時，世尊告舍利弗：「是陀羅尼四方諸佛所與欲也，為欲利益此土眾生。舍利弗！汝當受持讀誦書寫是陀羅尼，於四眾中廣分別說。」

時虛空密菩薩摩訶薩復以偈，贊于佛：

「如來真實知法界，　　示魔眾生正直道， 　若有真實生信心，　　是則能破三惡道。 　供養如來一香華，　　無量世受無上樂， 　無量世中身具足，　　亦得無上真智慧。 　若能一聞是總持，　　即得摧滅諸煩惱， 　一切人天所供養，　　獲得無生及盡智。」

大方等大集經日密分中分別品第四

爾時，世尊告四大菩薩：「善男子！汝若住此世界者，隨意修集所有善法。」時四菩薩及其大眾，即便各各隨意入定，既入定已，身出光明猶如一燈，乃至猶如無量日月。

爾時，大德阿若憍陳如，承佛神力即作是念：「我今若問如來一義，如來因是或當分別廣說如是四陀羅尼。如來說時其聲必聞娑婆世界，眾生聞已疑網心壞，于向法中得大光明，度于彼岸到正定聚不墮惡道，一切悉行純善

【現代漢語翻譯】 現代漢語譯本 對自身產生信心也很難， 即使得到了人身，遇到善友也很難， 能遇到善友的人可以破除煩惱。 眾生在黑暗中行走，沉沒在煩惱的河流中， 如來（Tathagata，佛的稱號）如同船師，能夠救拔他們， 四方諸佛派遣我前來， 今天在大法會上，我將為你們宣說這些（教義）。」

日密菩薩（Rimitra Bodhisattva）說完這些偈頌后，按照他所在國土所教導的事項，全部說了出來。

這時，世尊（Bhagavan，佛的尊稱）告訴舍利弗（Sariputra，佛陀十大弟子之一）：「這個陀羅尼（Dharani，總持，咒語）是四方諸佛所認可的，爲了利益這個世界的眾生。舍利弗！你應該受持、讀誦、書寫這個陀羅尼，並在四眾（比丘、比丘尼、優婆塞、優婆夷）中廣泛地分別解說。」

這時，虛空密菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva）又用偈頌讚嘆佛：

「如來真實地了解法界（Dharmadhatu，宇宙萬法的本體）， 為被魔障困擾的眾生指明正直的道路， 如果有人能真實地生起信心， 那麼就能破除三惡道（地獄、餓鬼、畜生）。 供養如來一炷香或一朵花， 無量世都能享受無上的快樂， 在無量世中身體都健全， 也能獲得無上的真智慧。 如果能聽聞一次這個總持（陀羅尼）， 就能摧毀一切煩惱， 被一切人天所供養， 獲得無生（不生不滅）和盡智（斷盡煩惱的智慧）。」

《大方等大集經》（Mahavaipulya Mahasamghata Sutra）日密分中分別品第四

這時，世尊告訴四大菩薩：「善男子！如果你們住在這個世界，可以隨意修習所有善法。」這時，四位菩薩及其大眾，立即各自隨意入定，進入禪定后，身體發出光明，猶如一盞燈，乃至猶如無量的日月。

這時，大德阿若憍陳如（Ajnatakaundinya，佛陀最早的五比丘之一），承蒙佛的神力，心中想到：「我現在如果向如來請問一個義理，如來可能會因此分別廣說這四種陀羅尼。如來說法時，聲音必定能傳遍娑婆世界（Sahaloka，我們所居住的世界），眾生聽聞后，疑慮和迷惑的心就會破除，在嚮往佛法的道路上得到大光明，度過彼岸，到達正定之聚（不會退轉的修行者），不墮入惡道，一切都行純善。」

【English Translation】 English version It is also difficult to have faith in oneself, Even if one obtains a human body, it is difficult to meet a good friend, Those who meet good friends can destroy afflictions. Sentient beings walk in darkness, sinking in the river of afflictions, The Tathagata (Buddha's title) is like a boatman, able to rescue them, The Buddhas of the four directions sent me here, Today, in this great assembly, I will speak these (teachings) to you.'

After the Bodhisattva Rimitra spoke these verses, he explained everything according to the teachings of his native land.

At that time, the Bhagavan (Buddha's honorific title) said to Sariputra (one of the Buddha's ten great disciples): 'This Dharani (mantra, a summary of teachings) is approved by the Buddhas of the four directions, for the benefit of the sentient beings of this land. Sariputra! You should uphold, recite, and write this Dharani, and widely explain it among the four assemblies (monks, nuns, laymen, and laywomen).'

At this time, the Bodhisattva Mahasattva Akasagarbha again praised the Buddha with verses:

'The Tathagata truly understands the Dharmadhatu (the essence of all phenomena),' 'He shows the right path to sentient beings troubled by demons,' 'If someone can truly generate faith,' 'Then they can break through the three evil paths (hell, hungry ghosts, animals).' 'Offering the Tathagata one incense stick or one flower,' 'For countless eons, one will enjoy supreme happiness,' 'In countless eons, one's body will be complete,' 'And one will also obtain supreme true wisdom.' 'If one can hear this Dharani once,' 'One will immediately destroy all afflictions,' 'Be worshipped by all humans and gods,' 'And obtain no-birth (non-arising and non-ceasing) and the wisdom of exhaustion (wisdom that ends all afflictions).'

The Fourth Chapter, Differentiation, in the Rimitra Section of the Mahavaipulya Mahasamghata Sutra

At this time, the Bhagavan said to the four great Bodhisattvas: 'Good men! If you dwell in this world, you may freely cultivate all good dharmas.' At that time, the four Bodhisattvas and their assembly immediately entered samadhi (meditative absorption) at will. After entering samadhi, their bodies emitted light, like a lamp, even like countless suns and moons.

At this time, the great Arhat Ajnatakaundinya (one of the first five disciples of the Buddha), by the power of the Buddha, thought: 'If I now ask the Tathagata about one principle, the Tathagata might therefore explain these four Dharanis in detail. When the Tathagata speaks, his voice will surely be heard throughout the Sahaloka (the world we live in). When sentient beings hear it, their doubts and confused minds will be broken, they will obtain great light on the path towards the Dharma, cross the shore, reach the assembly of the rightly established (practitioners who will not regress), not fall into evil paths, and all will practice pure goodness.'

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之法。」作是念已，即從座起，敬意默然合掌而立。

爾時佛告阿若憍陳如：「汝將不欲問大義耶？」

「如是，世尊！實欲咨啟，惟愿聽許。」

佛言：「憍陳如！汝今知時，我當破壞一切疑網。」

憍陳如言：「如佛經中說有二種：所謂愛與士夫行於生死。云何名愛？云何士夫？何故如來說是二種行於生死？」

佛言：「善哉，善哉！憍陳如！快發斯問，能大利益無量眾生，是知時問是如法問。諦聽，諦聽！吾當為汝分別解說。

「憍陳如！愛有三種：所謂欲愛、色無、色愛。復有三種：所謂有愛、斷愛、法愛。

「憍陳如！云何欲愛？所言欲者名為放逸，放逸因緣則為貪觸，以觸因緣則生樂想，樂想因緣則焦身心，焦身心故樂行十惡，十惡因緣則能增長三惡道苦。若受人身貧窮困苦，貪因緣故五道受生，生在羊中多受苦惱，雖受是苦心無慚愧不生悔恨。若因少善還得人身愛心增長，愛增長故身口不凈，造作無量諸重惡業乃至五逆，以是因緣復于地獄受大苦惱。一切受苦皆因愛心，是故如來為愛解脫，宣說正法呵責欲法。

「若有眾生得聞如是呵責欲已，觀欲如果如大毒樹，毒盆行廁如刀如賊，如旃陀羅如熱鐵丸，如惡雹雨如惡暴風，毒蛇怨家空野羅剎如殺害

【現代漢語翻譯】 現代漢語譯本：他這樣想后，就從座位上站起來，恭敬地默默合掌而立。 這時，佛陀告訴阿若憍陳如（Ajñāta Kauṇḍinya，五比丘之一）說：『你難道不想問大義嗎？』 『是的，世尊！我確實想請教，希望您能允許。』 佛陀說：『憍陳如！你現在知道時機，我將破除一切疑惑。』 憍陳如說：『如佛經中所說，有兩種東西：即愛和士夫（puruṣa，補特伽羅，指人）在生死中流轉。什麼是愛？什麼是士夫？為什麼如來說這兩種東西在生死中流轉？』 佛陀說：『好啊，好啊！憍陳如！你問得好，能大利益無量眾生，這是知道時機而問的如法之問。仔細聽，仔細聽！我將為你分別解說。』 『憍陳如！愛有三種：即欲愛（kāma-taṇhā，對感官享樂的渴求）、色愛（rūpa-taṇhā，對物質存在的渴求）、無色愛（arūpa-taṇhā，對非物質存在的渴求）。又有三種：即有愛（bhava-taṇhā，對存在的渴求）、斷愛（vibhava-taṇhā，對斷滅的渴求）、法愛（dhamma-taṇhā，對法的渴求）。』 『憍陳如！什麼是欲愛？所謂欲，就是放逸，放逸的因緣就是貪觸，以觸的因緣就產生樂想，樂想的因緣就焦灼身心，焦灼身心就樂於行十惡，十惡的因緣就能增長三惡道（地獄、餓鬼、畜生）的苦。如果受人身，就會貧窮困苦，因為貪的因緣，在五道（地獄、餓鬼、畜生、人、天）中受生，生在羊中多受苦惱，雖然受這些苦，心中沒有慚愧，不生悔恨。如果因為少許善行而再次獲得人身，愛心就會增長，愛增長就會導致身口不凈，造作無量諸重惡業乃至五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），因為這些因緣，又在地獄中受大苦惱。一切受苦都是因為愛心，所以如來爲了從愛中解脫，宣說正法，呵責欲法。』 『如果有眾生聽到這樣呵責欲的教導后，觀察欲就像大毒樹，毒盆，廁所，像刀，像賊，像旃陀羅（caṇḍāla，賤民），像熱鐵丸，像惡雹雨，像惡暴風，像毒蛇，像怨家，像空野羅剎（rākṣasa，食人鬼），像殺害』

【English Translation】 English version: Having thought thus, he rose from his seat, respectfully and silently standing with his palms joined. At that time, the Buddha said to Ajñāta Kauṇḍinya: 'Do you not wish to ask about the great meaning?' 'Yes, World Honored One! I truly wish to inquire, I hope you will allow it.' The Buddha said: 'Kauṇḍinya! You know the time now, I will destroy all doubts.' Kauṇḍinya said: 'As it is said in the Buddhist scriptures, there are two things: namely, love and the puruṣa (person) that transmigrate in birth and death. What is love? What is puruṣa? Why does the Tathagata say that these two transmigrate in birth and death?' The Buddha said: 'Excellent, excellent! Kauṇḍinya! You have asked well, which can greatly benefit countless sentient beings. This is knowing the time to ask a question that is in accordance with the Dharma. Listen carefully, listen carefully! I will explain it to you separately.' 'Kauṇḍinya! There are three kinds of love: namely, kāma-taṇhā (desire for sensual pleasures), rūpa-taṇhā (desire for material existence), and arūpa-taṇhā (desire for immaterial existence). There are also three kinds: namely, bhava-taṇhā (desire for existence), vibhava-taṇhā (desire for non-existence), and dhamma-taṇhā (desire for the Dharma).' 'Kauṇḍinya! What is kāma-taṇhā? What is called desire is indulgence, the cause of indulgence is greedy contact, and from the cause of contact arises the thought of pleasure, and from the cause of the thought of pleasure, the body and mind are scorched. Because the body and mind are scorched, one delights in practicing the ten evils, and the cause of the ten evils can increase the suffering of the three evil realms (hell, hungry ghosts, animals). If one receives a human body, one will be poor and miserable. Because of the cause of greed, one will be born in the five realms (hell, hungry ghosts, animals, humans, gods). Born as a sheep, one will suffer much. Although one suffers these miseries, one has no shame in one's heart and does not feel remorse. If one obtains a human body again because of a little good deed, the love in one's heart will increase. Because love increases, one's body and mouth become impure, and one creates countless heavy evil karmas, even the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha). Because of these causes, one will suffer great misery in hell again. All suffering is caused by love. Therefore, the Tathagata, in order to liberate from love, proclaims the true Dharma and rebukes the Dharma of desire.' 'If there are sentient beings who, after hearing such teachings that rebuke desire, observe desire as if it were a great poisonous tree, a poisonous basin, a toilet, like a knife, like a thief, like a caṇḍāla (outcaste), like a hot iron ball, like evil hail, like an evil storm, like a poisonous snake, like an enemy, like a rākṣasa (demon) in an empty field, like a killer.'

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人，如糞如冢。若有人能作如是觀，是人所有愛之與貪，愛膩、愛著、愛宅、愛熱、愛憎等法尋即除滅。滅已，念法樂法，學法受法取法，勤求於法，財法藏法凈法行法，歸依於法，是人臨死獲得法念。

「因法念故，尋得聞於十方諸佛宣說法要教化眾生，既聞法已心生歡喜，生歡喜故即得睹見諸佛色身。是人捨身生凈國土無三惡道，常與善人游止共俱具足智慧，舍施精進修集慈悲，調伏眾生斷煩惱習，具足無量莊嚴功德。譬如香篋以盛衣服，衣服皆香篋香不減。

「憍陳如！若諸眾生善願力故生凈國土，共善眾生同共事業，亦復如是，自增諸善彼善無減。

「憍陳如！是故善男子、善女人，若欲自利、利他、共利，常當勤求依于善友。憍陳如！若人能作如是觀察欲性之相，當知是人不久當得阿耨多羅三藐三菩提。」

「世尊！云何善友？」

「憍陳如！夫善友者，所謂諸佛菩薩諸阿羅漢；又善友者即我身是。何以故？我常憐愍一切眾生，能說諸欲所有過患，是故大眾應受我語。我所出語終無有二，言不虛妄不兩舌語，非無義語非粗惡語，所言誠實慈語悲語安眾生語。我今當說諸欲罪過，汝等應當一心受持，既受持已，脫三惡道疾得阿耨多羅三藐三菩提。」

爾時，娑婆世界一

【現代漢語翻譯】 現代漢語譯本 人，就像糞便和墳墓一樣污穢。如果有人能夠這樣觀察，那麼這個人所有的愛戀和貪慾，包括愛戀的執著、愛戀的依附、愛戀的家園、愛戀的熱情、愛戀的憎恨等，都會立刻被消除。這些煩惱消除后，他會思念佛法、喜愛佛法，學習佛法、接受佛法、實踐佛法，勤奮地追求佛法，積累佛法的財富，守護佛法的寶藏，凈化自己的行為，皈依佛法。這樣的人在臨終時會獲得對佛法的正念。 因為對佛法的正念，他會很快聽到十方諸佛宣說佛法的要義，教化眾生。聽到佛法后，心中會生起歡喜，因為歡喜，就能見到諸佛的色身。這個人捨棄肉身後會往生到清凈的國土，沒有三惡道（地獄、餓鬼、畜生），常常與善良的人在一起，共同擁有智慧，樂於佈施，精進修行，修習慈悲，調伏眾生，斷除煩惱的習氣，具足無量莊嚴的功德。就像用香盒盛放衣服，衣服都會沾染香氣，香盒的香氣也不會減少。 憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）！如果眾生因為善愿的力量而往生到清凈的國土，與善良的眾生一起從事善業，也是如此，自己增長善行，而他人的善行也不會減少。 憍陳如！因此，善男子、善女人，如果想要自利、利他、共同利益，應當常常勤奮地尋求依止善友。憍陳如！如果有人能夠這樣觀察慾望的本質，應當知道這個人不久就會證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 世尊！什麼是善友呢？ 憍陳如！所謂的善友，就是諸佛、菩薩、諸阿羅漢（Arhat，已斷除煩惱，達到涅槃的修行者）；善友也包括我自身。為什麼呢？因為我常常憐憫一切眾生，能夠說出各種慾望的過患，所以大眾應當接受我的教誨。我所說的話語始終如一，不會虛妄，不會兩舌，不會說無意義的話，不會說粗惡的話，所說的話都是真實的、慈悲的、能使眾生安樂的話。我現在要說各種慾望的罪過，你們應當一心受持，受持之後，就能脫離三惡道，迅速證得阿耨多羅三藐三菩提。 這時，娑婆世界（Sahā，我們所處的這個世界）一

【English Translation】 English version People are like filth and tombs. If someone can contemplate in this way, all their love and greed, including the attachment of love, the clinging of love, the home of love, the passion of love, the hatred of love, etc., will be immediately eliminated. Once these afflictions are eliminated, they will think of the Dharma, love the Dharma, learn the Dharma, accept the Dharma, practice the Dharma, diligently seek the Dharma, accumulate the wealth of the Dharma, guard the treasures of the Dharma, purify their actions, and take refuge in the Dharma. Such a person will attain mindfulness of the Dharma at the time of death. Because of this mindfulness of the Dharma, they will quickly hear the Buddhas of the ten directions proclaiming the essence of the Dharma, teaching sentient beings. Having heard the Dharma, joy will arise in their hearts, and because of this joy, they will be able to see the physical forms of the Buddhas. This person, after abandoning their physical body, will be reborn in a pure land, free from the three evil paths (hell, hungry ghosts, and animals), and will always be with virtuous people, sharing wisdom, being generous in giving, diligently practicing, cultivating compassion, subduing sentient beings, cutting off the habits of afflictions, and possessing immeasurable glorious merits. It is like placing clothes in a fragrant box; the clothes will all become fragrant, and the fragrance of the box will not diminish. Ajñāta Kauṇḍinya! If sentient beings, through the power of their good vows, are reborn in a pure land and engage in virtuous deeds together with virtuous beings, it is the same; their own good deeds will increase, and the good deeds of others will not decrease. Ajñāta Kauṇḍinya! Therefore, good men and good women, if they wish to benefit themselves, benefit others, and benefit together, they should always diligently seek to rely on good friends. Ajñāta Kauṇḍinya! If someone can contemplate the nature of desire in this way, know that this person will soon attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). World Honored One! What is a good friend? Ajñāta Kauṇḍinya! A good friend is one who is a Buddha, Bodhisattva, or Arhat; a good friend is also my own self. Why? Because I always have compassion for all sentient beings and can speak of the faults of all desires, therefore the assembly should accept my teachings. My words are always consistent, not false, not divisive, not meaningless, not harsh, but truthful, compassionate, and bring peace to sentient beings. I will now speak of the faults of various desires; you should wholeheartedly receive and uphold them. Having received and upheld them, you will be able to escape the three evil paths and quickly attain Anuttarā-samyak-saṃbodhi. At that time, in the Sahā world, a

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切眾生同發聲言：「世尊！唯愿宣說欲之罪過，我等今當至心受持。」

佛言：「諸善男子！有四種欲：一者、色慾；二者、形欲；三者、天欲；四者、欲欲，是名為四。

「云何色慾？四大造色，凡夫不見無我，眾生生顛倒想，見男女想、上下色想，是色可愛是色可惡，因是顛倒見男女相故，令貪慾未生便生、生已增長，是人因是遠離善根及善知識，不能善護身口意業，是故名為惡法之聚。何以故？不能觀察欲解脫故，以是義故增三惡道，受于地獄、餓鬼、畜生，無量世中受大苦惱皆由貪慾，貪慾因緣令欲增長。若有智者觀察女色，見不凈相面板肌肉筋骨血脈，見已心樂修集是想，如女身男身亦爾，如近遠亦如是，如此彼亦如是，如他自亦如是。是人若能修集是心，即于貪愛疾得解脫，觀是身骨筋節相連，心隨身行。爾時繫心在於額上，如棗許處，心樂修集如是相已，身得寂靜不見惡相，不見惡事不見惡緣，是則名為奢摩他，名心寂靜。

「云何複名身寂靜耶？是人入定滅于入息，既無入息何有出息？是則名為身心寂靜。身心寂靜即舍摩他之因緣也。是人觀身所有骨節，離散如沙為風所吹，見已即生空無物想，觀于虛空，是則名為身心寂靜，是名因於舍摩他定而得解脫。」

「世尊！虛空

【現代漢語翻譯】 現代漢語譯本： 一切眾生同聲說道：『世尊！我們懇請您宣說貪慾的罪過，我們現在將至誠地受持。』 佛說：『各位善男子！有四種貪慾：第一種是色慾（對物質形體的慾望）；第二種是形欲（對具體形象的慾望）；第三種是天欲（對天界享樂的慾望）；第四種是欲欲（對感官享樂的慾望），這被稱為四種貪慾。』 『什麼是色慾呢？由四大元素構成的物質形體，凡夫俗子不能認識到無我的真諦，眾生因此產生顛倒的妄想，見到男女的形象、上下的形色，認為這種顏色可愛，那種顏色可憎。因為這種顛倒的見解，執著于男女的表象，使得貪慾未生便生，生起后更加增長。這樣的人因此遠離善根和善知識，不能好好地守護身口意三業，所以被稱為惡法的聚集。為什麼呢？因為不能觀察貪慾的解脫之道。因為這個原因，增加了三惡道的苦難，在地獄、餓鬼、畜生道中，無量世中遭受巨大的痛苦，都是由於貪慾。貪慾的因緣使得貪慾增長。如果有智慧的人觀察女色，看到的是不凈的表象，面板、肌肉、筋骨、血脈，看到這些后，內心樂於修習這種觀想。如同觀察女身一樣，觀察男身也是如此；如同觀察近處一樣，觀察遠處也是如此；如同觀察自己一樣，觀察他人也是如此。如果這個人能夠修習這種觀想，就能迅速從貪愛中解脫出來。觀察身體的骨骼筋節相互連線，心隨著身體的活動而活動。這時，將心繫于額頭之上，如同棗子大小的地方，內心樂於修習這種觀想后，身體就能得到寂靜，看不到惡的表象，看不到惡的事情，看不到惡的因緣，這被稱為奢摩他（止），也叫心寂靜。』 『又如何稱為身寂靜呢？這個人入定后，滅除了入息，既然沒有入息，又哪裡會有出息呢？這就稱為身心寂靜。身心寂靜是舍摩他（止）的因緣。這個人觀察身體所有的骨節，離散如沙子被風吹散，看到這些后，就生起空無一物的想法，觀察虛空，這就稱為身心寂靜，這是因為修習舍摩他定而得到的解脫。』 『世尊！虛空』

【English Translation】 English version: All beings together said, 'World Honored One! We beseech you to explain the faults of desire, and we will now wholeheartedly receive and uphold them.' The Buddha said, 'Good men! There are four kinds of desires: first, form desire (desire for material forms); second, shape desire (desire for specific images); third, heavenly desire (desire for heavenly pleasures); and fourth, sensual desire (desire for sensory pleasures). These are called the four desires.' 'What is form desire? The material form composed of the four great elements. Ordinary people do not see the truth of no-self, and beings therefore generate inverted thoughts, seeing the images of men and women, the forms of above and below, thinking this color is lovely and that color is hateful. Because of this inverted view, clinging to the appearances of men and women, it causes desire to arise when it has not yet arisen, and to increase when it has already arisen. Such a person therefore distances themselves from good roots and good teachers, and cannot properly guard their actions of body, speech, and mind. Therefore, they are called a gathering of evil dharmas. Why? Because they cannot observe the path to liberation from desire. Because of this, they increase the suffering of the three evil paths, suffering in hell, as hungry ghosts, and as animals, enduring great suffering for countless lifetimes, all due to desire. The causes and conditions of desire cause desire to grow. If a wise person observes the female form, they see the impure aspects, the skin, muscles, tendons, bones, and blood vessels. Having seen these, their mind delights in cultivating this contemplation. Just as with observing the female body, so it is with observing the male body; just as with observing what is near, so it is with observing what is far; just as with observing oneself, so it is with observing others. If this person can cultivate this contemplation, they will quickly be liberated from craving. Observing the bones and joints of the body connected together, the mind follows the movements of the body. At this time, focusing the mind on the forehead, in a place about the size of a date, after the mind delights in cultivating this contemplation, the body will attain stillness, not seeing evil appearances, not seeing evil things, not seeing evil causes and conditions. This is called Shamatha (calm abiding), also called stillness of mind.' 'How is it called stillness of body? When this person enters samadhi, they extinguish the incoming breath. Since there is no incoming breath, how can there be an outgoing breath? This is called stillness of body and mind. Stillness of body and mind is the cause and condition of Shamatha (calm abiding). This person observes all the bones of the body, scattered like sand blown by the wind. Having seen this, they generate the thought of emptiness and nothingness, observing space. This is called stillness of body and mind, and this is the liberation obtained through the practice of Shamatha samadhi.' 'World Honored One! Space'

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相者，是有為相不？」

「憍陳如！是有為相。」

「世尊！虛空若是有為相者，為是自相是他相耶？」

「憍陳如！若能觀察一切法界及有為界，是名為自相。何以故？若能觀察色寂靜者即見佛身。所以者何？若人觀骨能令如沙為風所吹，是人能破色貪色慾。能深觀察色之實性，是人所見皆如虛空，十方諸色空如琉璃，于中復見無量諸佛，乃至十方亦復如是。復見如來三十二相、八十種好，十方世界亦復如是。是人若得悔生死法，即自思惟：『我當問佛，如是虛空誰之所作？當云何滅？』作是念已，我已問已、我已知已，『虛空之性無有作者，當云何滅？言虛空者，無有覺觀無物無數，無有相貌無出無滅，一切諸法亦復如是。』作是觀時得阿那含果。是阿那含悉斷一切貪慾之心，唯有五事未能除斷：一者、色愛；二者、無色愛；三、恌；四、慢；五者、無明。是人若得見如來身，便作是念：『我當知數，是人爾時觀少見少觀多見多。』復作是念：『如是諸佛從何處來？』復作是念：『如是諸佛，無所從來去無所至，我三界心是心因身，我隨覺觀欲多見多欲少見少，諸佛如來即是我心。』何以故？隨心見故心即我身我即虛空，我因覺觀見無量佛，我以覺心見佛知佛，心不見心心不知心，我觀法界性

【現代漢語翻譯】 現代漢語譯本： 『相』，是有為的『相』嗎？ 『憍陳如（佛陀的弟子）！』，是有為的『相』。 『世尊！如果虛空是有為的『相』，那麼它是自『相』還是他『相』呢？』 『憍陳如！如果能夠觀察一切法界以及有為界，這就被稱為自『相』。為什麼呢？如果能夠觀察到色的寂靜，就能見到佛身。這是為什麼呢？如果有人觀察骨頭，能使其像被風吹散的沙子一樣，這個人就能破除對色的貪愛。如果能深入觀察色的真實本性，這個人所見的一切都像虛空一樣，十方諸色空如琉璃，在其中又能見到無量諸佛，乃至十方世界也是如此。又能見到如來的三十二相、八十種好，十方世界也是如此。這個人如果能夠悔悟生死之法，就會自己思考：『我應當問佛，這樣的虛空是誰創造的？應當如何滅除？』產生這樣的想法后，我已問過、我已知道，『虛空的本性沒有創造者，應當如何滅除？』所謂虛空，是沒有覺觀、沒有物體、沒有數量、沒有相貌、沒有產生也沒有滅亡的，一切諸法也是如此。』當這樣觀察時，就能得到阿那含果（佛教修行果位之一）。這位阿那含斷除了一切貪慾之心，只有五件事未能斷除：第一，對色的愛；第二，對無色的愛；第三，恌（輕浮）；第四，慢（傲慢）；第五，無明（愚昧）。這個人如果能見到如來身，就會這樣想：『我應當知道數量，這個人那時觀察少就見少，觀察多就見多。』又會這樣想：『這些佛是從哪裡來的？』又會這樣想：『這些佛，無所從來，去無所至，我的三界心是心因身，我隨著覺觀，想要多見就多見，想要少見就少見，諸佛如來就是我的心。』為什麼呢？因為隨著心而見，心就是我的身，我就是虛空，我因為覺觀而見到無量佛，我用覺心見到佛、知道佛，心不見心，心不知道心，我觀察法界的本性。

【English Translation】 English version: 'Form', is it a conditioned form? 'Kaundinya (a disciple of the Buddha)!', it is a conditioned form.' 'World-Honored One! If emptiness is a conditioned form, is it a self-form or an other-form?' 'Kaundinya! If one can observe all the realms of Dharma and the conditioned realms, this is called self-form. Why is that? If one can observe the stillness of form, one will see the Buddha's body. Why is that? If a person observes bones and can make them like sand blown by the wind, this person can break the craving for form. If one can deeply observe the true nature of form, everything this person sees is like emptiness, the forms of the ten directions are empty like crystal, and within them, one can see countless Buddhas, and the same is true for the ten directions. One can also see the thirty-two marks and eighty minor marks of the Tathagata, and the same is true for the ten directions. If this person can repent of the laws of birth and death, they will think to themselves: 'I should ask the Buddha, who created such emptiness? How should it be extinguished?' Having this thought, I have already asked, I have already known, 'The nature of emptiness has no creator, how should it be extinguished?' What is called emptiness is without perception, without objects, without number, without appearance, without arising and without ceasing, and all dharmas are the same.' When one observes in this way, one attains the Anagami fruit (one of the stages of Buddhist practice). This Anagami has cut off all desires, only five things have not been cut off: first, love of form; second, love of formlessness; third, conceit; fourth, pride; fifth, ignorance. If this person can see the Tathagata's body, they will think: 'I should know the number, at that time this person sees little when observing little, and sees much when observing much.' They will also think: 'Where do these Buddhas come from?' They will also think: 'These Buddhas, come from nowhere, go nowhere, my mind of the three realms is the mind that causes the body, as I follow perception, I want to see much, I see much, I want to see little, I see little, the Buddhas and Tathagatas are my mind.' Why is that? Because one sees according to the mind, the mind is my body, I am emptiness, because of perception I see countless Buddhas, I use the perceiving mind to see the Buddha, to know the Buddha, the mind does not see the mind, the mind does not know the mind, I observe the nature of the Dharma realm.

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無堅牢，一切諸法皆從覺觀因緣而生，是故一切所有性相即是虛空，虛空之性亦復是空。若有初發菩提心者，當觀無量諸法因緣。是人若發求聲聞心，爾時即得無相三昧，令彼無明永滅寂靜，亦復獲得隨順空忍。是人若見虛空是空，爾時即得身心寂靜，是則名為空解脫門，取阿羅漢則為不難。若復修行滅定解脫，為滅無量諸法因緣。」

說是法時，九萬九千億眾生得修定忍，八萬四千眾生得修空忍，六萬眾生得空三昧解脫門，二萬衆生悉得現見諸佛三昧，八萬四千眾生得阿羅漢果，無量眾生得須陀洹果。

「複次，憍陳如！若有比丘自觀己身作不凈想，不能調伏自己心者，是人次應諦觀死屍。若青色、若爛壞、若赤色、若膀脹、若離散、若骨白如貝，當深觀心樂住何處？知已，即取如觀外色自身亦爾，若青色乃至如貝；如晝夜亦如是，如夜晝亦如是；如去來亦如是，如來去亦如是。

「爾時，若見外物樹木人畜雜物皆作骨想，作是觀已，乃至命終不生貪心，是人現在能離於欲，他世未能。是人若能獲得修空陀羅尼者，即能觀骨作離散相如沙微塵。若自、若他不見色相如一微塵，即時獲得虛空之相，見一切色如青琉璃。見已，復觀虛空黃色，能觀黃色、赤色、白色、雜色、琉璃色。若見地水亦如琉璃

【現代漢語翻譯】 現代漢語譯本：沒有什麼是堅固不變的，一切諸法都是從覺察和觀想的因緣而產生的。因此，一切事物的性質和表象都是虛空的，虛空的性質也是空。如果有人初發菩提心（覺悟之心），應當觀察無量諸法的因緣。如果這個人發願求聲聞（聽聞佛法而修行）的心，那時他就能得到無相三昧（無執著的禪定），使他的無明（迷惑）永遠滅除，達到寂靜，也能獲得隨順空性的忍耐。如果這個人看到虛空也是空，那時他就能得到身心寂靜，這就叫做空解脫門，要證得阿羅漢（斷絕煩惱的聖者）果位就不難了。如果再修行滅盡定（一種禪定狀態）的解脫，是爲了滅除無量諸法的因緣。 當佛陀宣說此法時，九萬九千億眾生得到了修定忍（對禪定的忍耐），八萬四千眾生得到了修空忍（對空性的忍耐），六萬眾生得到了空三昧解脫門（通過空性禪定獲得解脫），二萬衆生都能夠親眼見到諸佛的三昧（禪定），八萬四千眾生得到了阿羅漢果，無量眾生得到了須陀洹（初果）果位。 『再者，憍陳如（佛陀的弟子）！如果有比丘（出家修行者）自己觀察自己的身體，作不凈想（觀想身體不潔凈），不能調伏自己內心的，這個人接下來應當仔細觀察死屍。無論是青色、腐爛、紅色、腫脹、離散，還是骨頭白如貝殼，應當深入觀察自己的心喜歡停留在哪裡？知道后，就取用觀察外在的顏色，自身也是如此，無論是青色乃至如貝殼；如白天黑夜也是如此，如黑夜白天也是如此；如過去未來也是如此，如未來過去也是如此。 『那時，如果看到外在的樹木、人、動物、雜物都觀想成骨頭，作這樣的觀想后，乃至生命結束都不會生起貪心，這個人現在能夠遠離慾望，但來世還不能。如果這個人能夠獲得修空陀羅尼（修習空性的咒語），就能觀想骨頭呈現離散的形態，如同沙塵微粒。無論是自己還是他人，都看不到色相如同一個微塵，那時就能獲得虛空的表象，看到一切色相如同青色的琉璃。看到后，再觀想虛空呈現黃色，能夠觀想黃色、紅色、白色、雜色、琉璃色。如果看到地和水也如同琉璃。

【English Translation】 English version: Nothing is permanent; all dharmas (phenomena) arise from the conditions of perception and contemplation. Therefore, the nature and appearance of all things are emptiness, and the nature of emptiness is also empty. If someone initially generates the Bodhi mind (mind of enlightenment), they should contemplate the conditions of countless dharmas. If this person aspires to the mind of a Sravaka (one who hears and practices the teachings), then they will attain the Samadhi of no-form (formless concentration), causing their ignorance to be extinguished forever and achieving tranquility, and they will also attain the forbearance that accords with emptiness. If this person sees that emptiness is also empty, then they will attain tranquility of body and mind, which is called the gate of liberation through emptiness, and attaining the Arhat (one who has extinguished all defilements) fruit will not be difficult. If they further practice the liberation of cessation meditation, it is to extinguish the conditions of countless dharmas. When the Buddha spoke this Dharma, ninety-nine billion beings attained the forbearance of meditation, eighty-four thousand beings attained the forbearance of emptiness, sixty thousand beings attained the gate of liberation through the Samadhi of emptiness, twenty thousand beings were able to directly see the Samadhi of all Buddhas, eighty-four thousand beings attained the Arhat fruit, and countless beings attained the Srotapanna (stream-enterer) fruit. 『Furthermore, Ajnatakaundinya (a disciple of the Buddha)! If a Bhikkhu (monk) observes his own body with impure thoughts (contemplating the body as unclean) and cannot subdue his own mind, then this person should next carefully observe a corpse. Whether it is blue, rotten, red, swollen, scattered, or bones as white as shells, one should deeply observe where one's mind likes to dwell? Having known this, one should take the observation of external colors, and one's own body is the same, whether it is blue or like a shell; as day and night are the same, as night and day are the same; as going and coming are the same, as coming and going are the same. 『At that time, if one sees external objects such as trees, people, animals, and miscellaneous things, and contemplates them all as bones, having made this contemplation, until the end of life, one will not generate greed. This person can now be free from desire, but not in the next life. If this person can attain the Dharani of cultivating emptiness (a mantra for practicing emptiness), then one can contemplate bones as scattered, like grains of sand. Whether it is oneself or others, one does not see the appearance of form as a single grain of dust, and then one attains the appearance of emptiness, seeing all forms as blue lapis lazuli. Having seen this, one then contemplates emptiness as yellow, and can contemplate yellow, red, white, mixed colors, and lapis lazuli color. If one sees earth and water, they are also like lapis lazuli.』

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，是人能觀一切大地如四指許。若欲動者，即以足指躡之令動隨意久近，乃至大地樹木山河悉為之動。若觀諸水作種種色，或分陀利華、優缽羅華、拘物頭華、波頭摩華，於一切水行住坐臥，觀一切山作種種色，其形細軟如兜羅綿，而於其中行住坐臥。

「又自觀身輕漂如風，作是觀已，能游虛空行住坐臥。是人復入火光三昧，身放種種妙色光明。又復游入焰摩迦定，身上出水身下出火。作如是等大神變已，復作是念：『我當云何得見諸佛？』爾時，隨其所觀方面悉得見佛，多觀多見、少觀少見。見已復念：『諸佛世尊無所從來去無所至，我三界心是心因身，我隨覺觀欲多見多欲少見少。諸佛如來即是我心。何以故？隨心見故。心即我身，我即虛空，我因覺觀見無量佛，我以覺心見佛、知佛，心不見心、心不知心。我觀法界性無堅牢，一切諸法皆從覺觀因緣而生。是故法性即是虛空，虛空之性亦復是空。我因是心見青黃赤白雜色虛空，作神變已，所見如風無有真實，是則名為共凡夫人如實陀羅尼。』

「是人復作是念：『若有虛空即是無取，無有覺觀不可宣說，如我心離觀虛空相，亦觀心相不作遠離，離一切作不作發心，設發尋滅，以心緣滅故，是心便滅，凈身口意修集滅定，是人長夜繫心在定。從滅定

【現代漢語翻譯】 現代漢語譯本：這個人能夠觀察整個大地如同四指大小。如果想要移動它，就用腳趾踩著它，讓它隨意移動，時間可長可短，甚至能讓大地上的樹木、山河都隨之震動。如果觀察水，可以使其呈現各種顏色，或者變成分陀利華（白蓮花）、優缽羅華（青蓮花）、拘物頭華（紅蓮花）、波頭摩華（紫蓮花），可以在一切水中行走、站立、坐臥。觀察山，可以使其呈現各種顏色，形狀細軟如兜羅綿（一種柔軟的棉花），可以在其中行走、站立、坐臥。 又觀察自身輕盈如風，這樣觀察之後，就能在虛空中游走、站立、坐臥。這個人又進入火光三昧（一種禪定），身上放出各種美妙顏色的光芒。又進入焰摩迦定（一種禪定），身上出水，身下出火。做了這些大神變之後，又想：『我應當如何才能見到諸佛？』這時，隨著他所觀察的方向，都能見到佛，多觀察就多見，少觀察就少見。見到佛后又想：『諸佛世尊無所從來，去無所至，我的三界心是心因身，我隨著覺觀，想要多見就多見，想要少見就少見。諸佛如來就是我的心。為什麼呢？因為是隨著心而見的。心就是我的身體，我就是虛空，我因覺觀而見到無量佛，我用覺心見到佛、知道佛，心不見心、心不知道心。我觀察法界的本性並非堅固，一切諸法都是從覺觀因緣而生。所以法性就是虛空，虛空的本性也是空。我因為這個心見到青黃赤白各種顏色的虛空，做了神變之後，所見如同風一樣沒有真實，這就叫做與凡夫人一樣的如實陀羅尼（一種總持法門）。』 這個人又想：『如果有虛空，那就是無所執取，沒有覺觀，不可言說。如同我的心遠離觀察虛空的相，也觀察心的相而不作遠離，遠離一切作與不作的發心，即使發了心也立刻消滅，因為心緣于滅，所以心就滅了。清凈身口意，修習滅定，這個人長夜繫心在定。從滅定

【English Translation】 English version: This person can observe the entire earth as if it were the size of four fingers. If they wish to move it, they can step on it with their toes, causing it to move at will, for as long or as short a time as they desire, even causing the trees, mountains, and rivers on the earth to shake. If they observe water, they can make it appear in various colors, or transform it into pundarika flowers (white lotus), utpala flowers (blue lotus), kumuda flowers (red lotus), or padma flowers (purple lotus), and they can walk, stand, sit, or lie down in all waters. If they observe mountains, they can make them appear in various colors, with a form as soft and fine as tula cotton (a type of soft cotton), and they can walk, stand, sit, or lie down within them. Furthermore, they observe their own body as light and floating like the wind. Having made this observation, they can travel, stand, sit, or lie down in the void. This person then enters the fire-light samadhi (a state of meditative absorption), and their body emits light of various beautiful colors. They then enter the yamaka samadhi (a type of meditative absorption), with water emanating from their upper body and fire from their lower body. Having performed these great transformations, they then think: 『How shall I be able to see all the Buddhas?』 At that time, in whatever direction they observe, they are able to see Buddhas. The more they observe, the more they see; the less they observe, the less they see. Having seen the Buddhas, they then think: 『The World-Honored Buddhas come from nowhere and go nowhere. My mind of the three realms is the body caused by the mind. According to my perception and observation, if I wish to see more, I see more; if I wish to see less, I see less. The Tathagatas (Buddhas) are my own mind. Why is this so? Because they are seen according to the mind. The mind is my body, and I am the void. Because of perception and observation, I see countless Buddhas. I see and know the Buddhas with my perceptive mind. The mind does not see the mind, and the mind does not know the mind. I observe that the nature of the dharma realm is not solid. All dharmas (phenomena) arise from the causes and conditions of perception and observation. Therefore, the nature of dharma is the void, and the nature of the void is also void. Because of this mind, I see the void in various colors such as blue, yellow, red, and white. Having performed these transformations, what is seen is like the wind, without any reality. This is called the 'Tathata Dharani' (a mnemonic device for remembering the true nature of reality) that is shared with ordinary people.』 This person then thinks: 『If there is void, then there is nothing to grasp. There is no perception or observation, and it cannot be spoken of. Just as my mind is detached from observing the appearance of the void, I also observe the appearance of the mind without detaching from it. I am detached from all arising of intention, whether to act or not to act. Even if an intention arises, it immediately ceases, because the mind is focused on cessation, and therefore the mind ceases. Having purified body, speech, and mind, and having cultivated the samadhi of cessation, this person keeps their mind in samadhi throughout the long night. From the samadhi of cessation

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起，舍其壽命入于涅槃，是名不共凡夫如實陀羅尼。』

「云何名為共凡夫人如實陀羅尼？若有能作如是思惟：『我隨意觀，色即是見，色即是我心，我心即色，如我遠離一切色相，觀虛空相。』是人爾時修虛空相，是則名為共凡夫人如實陀羅尼。若有能作如是觀，色即是虛空，我以如是色因緣故得觀虛空，虛空之性名無障礙，是風住處，如是風者因四大生，我是色相亦復如是因四大起，虛空風色等無差別；一切法性性自空寂，觀自他性亦復如是。虛空者，即是無生無滅。作是觀時繫念如來，作是念已見虛空中有無量佛，即時獲得阿那含果，是名不共凡夫如實陀羅尼也。

「復作是念：『言虛空者，即是我也，即是凈我，即是我心。我者無色如空無邊，我亦如是。』是名共凡夫如實陀羅尼。若有能觀一切法中無我無我所，言空處者即是無我色無有我。若念如來，若觀如來即是我也。我見佛已，得沙門果乃至阿羅漢果，是名不共凡夫如實陀羅尼也。若觀凈我者，即是空處空即我心。若能永斷一切煩惱，即是凈心。若能修集八直正道，是名凈心。能如是修，即能獲得須陀洹果乃至阿羅漢果，是名不共凡夫如實陀羅尼。復有觀色，觀色相者即分別相。分別相者即是瞋相。瞋恚相者即生死相，我今為斷生死相故，

【現代漢語翻譯】 現代漢語譯本：『（菩薩）起身，捨棄壽命進入涅槃，這稱為不與凡夫共通的如實陀羅尼（真實不虛的修行法門）。』 『什麼稱為與凡夫共通的如實陀羅尼呢？如果有人能夠這樣思維：『我隨意觀察，色（物質現象）就是見（感知），色就是我的心，我的心就是色，就像我遠離一切色相，觀察虛空之相。』這個人這時修習虛空之相，這就稱為與凡夫共通的如實陀羅尼。如果有人能夠這樣觀察，色就是虛空，我因為這樣的色因緣而得以觀察虛空，虛空的性質名為無障礙，是風的住處，這樣的風由四大（地、水、火、風）產生，我的色相也同樣由四大產生，虛空、風、色等沒有差別；一切法的自性本來就是空寂的，觀察自己和他人的自性也是如此。虛空，就是無生無滅。做這樣的觀察時，繫念如來（佛陀），做這樣的念頭后，見到虛空中有無量佛，立刻獲得阿那含果（不還果），這稱為不與凡夫共通的如實陀羅尼。 『又這樣想：『所說的虛空，就是我，就是清凈的我，就是我的心。我沒有顏色，像虛空一樣無邊無際，我也是這樣。』這稱為與凡夫共通的如實陀羅尼。如果有人能夠觀察一切法中無我無我所（沒有『我』和『我所擁有』的概念），所說的空處就是無我，色中沒有我。如果憶念如來，如果觀察如來，那就是我。我見到佛后，得到沙門果（出家修行者的果位）乃至阿羅漢果（無學果），這稱為不與凡夫共通的如實陀羅尼。如果觀察清凈的我，那就是空處，空就是我的心。如果能夠永遠斷除一切煩惱，那就是清凈的心。如果能夠修習八正道（八種正確的修行方法），這就是清凈的心。能夠這樣修行，就能獲得須陀洹果（入流果）乃至阿羅漢果，這稱為不與凡夫共通的如實陀羅尼。又有人觀察色，觀察色相就是分別相。分別相就是嗔恨相。嗔恨相就是生死相，我現在爲了斷除生死相，

【English Translation】 English version: 『(The Bodhisattva) arises, relinquishes their lifespan, and enters Nirvana; this is called the Tathata Dharani (a true and reliable practice method) that is not shared with ordinary beings.』 『What is called the Tathata Dharani shared with ordinary beings? If someone can contemplate thus: 『As I observe at will, form (material phenomena) is perception, form is my mind, my mind is form, just as I am detached from all forms, observing the aspect of emptiness.』 This person, at this time, cultivates the aspect of emptiness; this is called the Tathata Dharani shared with ordinary beings. If someone can contemplate thus, form is emptiness, and because of this condition of form, I am able to observe emptiness. The nature of emptiness is called unobstructed, it is the dwelling place of wind. Such wind arises from the four great elements (earth, water, fire, and wind). My form also arises from the four great elements. Emptiness, wind, form, etc., are not different; the nature of all dharmas is inherently empty and still. Observing one's own nature and the nature of others is also like this. Emptiness is neither arising nor ceasing. When making such an observation, one should focus on the Tathagata (Buddha). After making such a thought, one sees countless Buddhas in emptiness and immediately attains the Anagami fruit (Non-Returner fruit). This is called the Tathata Dharani that is not shared with ordinary beings.』 『Furthermore, one thinks: 『What is called emptiness is me, it is the pure self, it is my mind. I am without color, like emptiness, boundless, and I am also like this.』 This is called the Tathata Dharani shared with ordinary beings. If someone can observe that in all dharmas there is no self and no belonging to self (no concept of 『I』 and 『what belongs to me』), what is called the place of emptiness is no self, and there is no self in form. If one remembers the Tathagata, if one observes the Tathagata, that is me. After seeing the Buddha, I attain the Sramana fruit (the fruit of a monastic practitioner) up to the Arhat fruit (the fruit of no more learning). This is called the Tathata Dharani that is not shared with ordinary beings. If one observes the pure self, that is the place of emptiness, and emptiness is my mind. If one can forever cut off all afflictions, that is a pure mind. If one can cultivate the Eightfold Path (eight correct methods of practice), that is a pure mind. If one can cultivate in this way, one can attain the Srotapanna fruit (Stream-Enterer fruit) up to the Arhat fruit. This is called the Tathata Dharani that is not shared with ordinary beings. Furthermore, some observe form, and observing the aspect of form is the aspect of discrimination. The aspect of discrimination is the aspect of anger. The aspect of anger is the aspect of birth and death. Now, in order to cut off the aspect of birth and death,

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觀心相空，是名共凡夫如實陀羅尼。又復，觀我即是寂靜，我今亦未斷于覺觀。若我觀我，我如虛空，我我者即是苦，苦所從生即名為集，如是苦集是可斷法是名為滅；觀苦集滅是名為道；得須陀洹果乃至阿羅漢，是名不共凡夫如實陀羅尼。

「又復念言：『我何以故觀于虛空？』空者即我，我若遠離虛空觀者；次觀識處如虛空觀，識觀亦爾，如空無邊心亦如是，是名共凡夫如實陀羅尼。若能觀識即是苦者，知苦所從名之為集；若集可斷是名為滅；觀苦集滅是名為道；得須陀洹果乃至阿羅漢果，是名不共凡夫如實陀羅尼。

「若觀識處即是覺觀瘡疣煩惱，如我遠離空處識處修無想處，是人修無想已得無想定，是名共凡夫人如實陀羅尼。若觀識處，即是瘡疣苦惱之法，如我遠離觀于識相，次觀無想相，言無想者即是無我無我所相。作是觀已，即得須陀洹果乃至阿羅漢果，是名不共凡夫如實陀羅尼。若有能觀無想處者，即是細想；如我遠離是無想處，觀非有想非無想處，是名共凡夫人如實陀羅尼。若觀非想非非想處即是大苦，是處可斷可得解脫。作是觀時，得須陀洹果乃至阿羅漢果，永斷一切欲貪色貪，離凡夫名得聖人號，永斷一切三惡道因，是名如實陀羅尼也。是彼諸佛之所遣來，日密菩薩所赍持，欲能斷

【現代漢語翻譯】 現代漢語譯本 觀照心識的空性，這被稱為與凡夫共通的如實陀羅尼（Dharani，總持，此處指一種修行方法）。進一步地，觀照『我』即是寂靜，而我如今也未斷絕覺知和觀想。如果我觀照『我』，『我』就如同虛空，執著于『我』就會產生痛苦，痛苦的根源被稱為『集』（Samudaya，苦的生起）。像這樣，苦和集是可以斷除的，這被稱為『滅』（Nirodha，苦的止息）；觀照苦、集、滅，這被稱為『道』（Marga，通向滅苦的道路）；證得須陀洹果（Srotapanna，入流果）乃至阿羅漢果（Arhat，無學果），這被稱為不與凡夫共通的如實陀羅尼。 又進一步思念：『我為何要觀照虛空？』空性即是『我』，如果我遠離對虛空的觀照；接下來觀照識處（Vijnana，意識）如同觀照虛空，觀照識也是如此，如同虛空無邊，心也如此，這被稱為與凡夫共通的如實陀羅尼。如果能觀照識即是痛苦，知道痛苦的根源稱為『集』；如果『集』可以斷除，這被稱為『滅』；觀照苦、集、滅，這被稱為『道』；證得須陀洹果乃至阿羅漢果，這被稱為不與凡夫共通的如實陀羅尼。 如果觀照識處即是覺知、觀想、瘡疣（比喻煩惱）、煩惱，如同我遠離空處、識處，修習無想處（Asamjna，無想禪定），這個人修習無想后得到無想定，這被稱為與凡夫共通的如實陀羅尼。如果觀照識處，即是瘡疣、痛苦煩惱之法，如同我遠離觀照識相，接下來觀照無想相，所謂無想，即是無我、無我所相。這樣觀照后，就證得須陀洹果乃至阿羅漢果，這被稱為不與凡夫共通的如實陀羅尼。如果有人能觀照無想處，即是細微的想；如同我遠離這個無想處，觀照非有想非無想處（Naisamjnanasamjna，非想非非想處），這被稱為與凡夫共通的如實陀羅尼。如果觀照非想非非想處即是大苦，這個地方可以斷除，可以得到解脫。這樣觀照時，證得須陀洹果乃至阿羅漢果，永遠斷除一切欲貪、色貪，脫離凡夫之名，得到聖人之號，永遠斷除一切三惡道（地獄、餓鬼、畜生）的因，這被稱為如實陀羅尼。這是諸佛所派遣而來，日密菩薩（Rasmivimala，光潔菩薩）所攜帶，想要斷除

【English Translation】 English version Observing the emptiness of the mind, this is called the 'Suchness Dharani' (Dharani, a mnemonic device or a method of practice) that is common with ordinary beings. Furthermore, observing that 'I' is stillness, and I have not yet severed awareness and contemplation. If I observe 'I', 'I' is like empty space, and clinging to 'I' is suffering. The origin of suffering is called 'Samudaya' (the arising of suffering). Thus, suffering and its origin can be severed, which is called 'Nirodha' (the cessation of suffering); observing suffering, its origin, and its cessation is called 'Marga' (the path to the cessation of suffering); attaining the fruit of Srotapanna (stream-enterer) up to Arhat (one who has attained enlightenment), this is called the 'Suchness Dharani' that is not common with ordinary beings. Furthermore, contemplating: 'Why do I observe emptiness?' Emptiness is 'I', if I distance myself from observing emptiness; next, observing the realm of consciousness (Vijnana) as if observing emptiness, observing consciousness is also like that, as emptiness is boundless, so is the mind, this is called the 'Suchness Dharani' that is common with ordinary beings. If one can observe that consciousness is suffering, knowing the origin of suffering is called 'Samudaya'; if 'Samudaya' can be severed, this is called 'Nirodha'; observing suffering, its origin, and its cessation is called 'Marga'; attaining the fruit of Srotapanna up to Arhat, this is called the 'Suchness Dharani' that is not common with ordinary beings. If observing the realm of consciousness is awareness, contemplation, sores (a metaphor for afflictions), and afflictions, as I distance myself from the realm of emptiness and the realm of consciousness, practicing the realm of non-perception (Asamjna), this person, having practiced non-perception, attains the state of non-perception, this is called the 'Suchness Dharani' that is common with ordinary beings. If observing the realm of consciousness is the law of sores, suffering, and afflictions, as I distance myself from observing the appearance of consciousness, next observing the appearance of non-perception, what is called non-perception is the appearance of no-self and no-mine. Having observed this, one attains the fruit of Srotapanna up to Arhat, this is called the 'Suchness Dharani' that is not common with ordinary beings. If someone can observe the realm of non-perception, it is subtle perception; as I distance myself from this realm of non-perception, observing the realm of neither perception nor non-perception (Naisamjnanasamjna), this is called the 'Suchness Dharani' that is common with ordinary beings. If observing the realm of neither perception nor non-perception is great suffering, this place can be severed, and liberation can be attained. When observing this, one attains the fruit of Srotapanna up to Arhat, forever severing all desire and attachment to form, leaving the name of ordinary beings, attaining the title of a sage, forever severing the causes of all three evil paths (hell, hungry ghosts, animals), this is called the 'Suchness Dharani'. This is what the Buddhas have sent, carried by Rasmivimala Bodhisattva (Bodhisattva of Pure Light), wanting to sever

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一切諸結煩惱，一切惡見、我見、取見、戒見、常見、斷見、命見、作見、士夫見、受見、色見、觸見、出見、四大見，能斷如是等見，是陀羅尼善能了達陰入界等，能凈諸見能令受者永受安樂，沮壞眾魔，調伏惡龍，令諸天喜，壞阿修羅調迦樓羅，能喜剎利、婆羅門、毗舍、首陀，能斷惡欲。令坐禪者貪樂寂靜，能療一切諸惡重病，能防一切諸惡鬥訟，能增法界能護三寶，能得盡智及無生智壞無明聚。」

如來說是陀羅尼時，無量眾生得須陀洹果，無量眾生得阿羅漢果，無量眾生獲得是持，無量眾生髮阿耨多羅三藐三菩提心，無量眾生得無生忍。◎

大方等大集經卷第三十二 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十三

隋天竺三藏那連提耶舍譯日密分中分別品第四之二

◎爾時，阿若憍陳如白佛言：「世尊！云何名為蓮華陀羅尼？如日密菩薩之所宣說，智者受持讀誦書寫得大利益，不樂三界，得無相解脫門者，皆能斷諸煩惱，七返常受人天之身，雖在欲界不為欲污，諸天世人常所恭敬。」

佛言：「憍陳如！所問蓮華陀羅尼者，非諸聲聞緣覺所知，是陀羅尼乃是十八不共法行。

「憍陳如！假使我于無量劫中，宣說是持終不

【現代漢語翻譯】 現代漢語譯本：能斷除一切諸結煩惱，一切惡見，包括我見（執著于自我的見解）、取見（執著于某種見解的見解）、戒見（執著于戒律的見解）、常見（認為事物永恒不變的見解）、斷見（認為事物會徹底斷滅的見解）、命見（執著于生命體的見解）、作見（執著於行為的見解）、士夫見（執著於人的見解）、受見（執著于感受的見解）、色見（執著於物質的見解）、觸見（執著于接觸的見解）、出見（執著于解脫的見解）、四大見（執著于地、水、火、風四大元素的見解），能斷除如是等等的見解，這個陀羅尼（總持，一種記憶和理解佛法的能力）善能了達陰（五蘊，構成人身心的五種要素）、入（六根，眼耳鼻舌身意）、界（十八界，包括六根、六塵、六識）等，能清凈各種見解，能令受持者永遠享受安樂，摧毀眾魔，調伏惡龍，令諸天歡喜，摧毀阿修羅（一種好戰的神），調伏迦樓羅（一種神鳥），能使剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）歡喜，能斷除惡欲。能使坐禪者貪戀寂靜，能治療一切諸惡重病，能防止一切諸惡鬥訟，能增長法界（佛法的境界），能守護三寶（佛、法、僧），能獲得盡智（斷盡煩惱的智慧）及無生智（不生不滅的智慧），摧毀無明聚（無知的集合）。 如來說這個陀羅尼時，無量眾生證得須陀洹果（小乘初果），無量眾生證得阿羅漢果（小乘最高果），無量眾生獲得這個陀羅尼的受持，無量眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），無量眾生證得無生忍（對不生不滅的真理的領悟）。 《大方等大集經》卷第三十二 大正藏第 13 冊 No. 0397 《大方等大集經》 《大方等大集經》卷第三十三 隋天竺三藏那連提耶舍譯日密分中分別品第四之二 爾時，阿若憍陳如（佛陀的早期弟子之一）對佛說：『世尊！什麼是蓮華陀羅尼？如日密菩薩所宣說的，智者受持讀誦書寫能得到大利益，不貪戀三界（欲界、色界、無色界），得到無相解脫門（不執著于任何現象的解脫法門）的人，都能斷除各種煩惱，七次往返常受人天之身，即使在欲界也不會被慾望污染，諸天世人常常恭敬。』 佛說：『憍陳如！你所問的蓮華陀羅尼，不是聲聞（小乘修行者）和緣覺（獨自悟道者）所能知道的，這個陀羅尼是十八不共法（佛陀獨有的十八種功德）的修行。』 『憍陳如！假設我在無量劫中，宣說這個陀羅尼也終究不能說完。』

【English Translation】 English version: It can sever all fetters of afflictions, all evil views, including self-view (the view of clinging to self), view of attachment (the view of clinging to a certain view), view of precepts (the view of clinging to precepts), eternalism (the view that things are permanent), annihilationism (the view that things are completely annihilated), life-view (the view of clinging to a living being), action-view (the view of clinging to actions), person-view (the view of clinging to a person), feeling-view (the view of clinging to feelings), form-view (the view of clinging to material form), contact-view (the view of clinging to contact), liberation-view (the view of clinging to liberation), and the four great elements view (the view of clinging to the four great elements of earth, water, fire, and wind). It can sever such views. This Dharani (a mnemonic device for remembering and understanding Buddhist teachings) is adept at understanding the skandhas (the five aggregates that constitute a person), the ayatanas (the six sense bases), and the dhatus (the eighteen elements), etc. It can purify all views, enable those who receive it to enjoy eternal bliss, destroy all demons, subdue evil dragons, make the gods rejoice, destroy the Asuras (a type of warring god), subdue the Garudas (a mythical bird), and make the Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), and Shudras (servants) rejoice. It can sever evil desires. It can make those who meditate crave tranquility, cure all kinds of severe illnesses, prevent all kinds of evil disputes, increase the Dharma realm (the realm of Buddhist teachings), protect the Three Jewels (Buddha, Dharma, Sangha), and attain the wisdom of exhaustion (wisdom that ends afflictions) and the wisdom of non-origination (wisdom of non-birth and non-death), destroying the accumulation of ignorance. When the Tathagata (Buddha) spoke this Dharani, countless beings attained the Srotaapanna fruit (the first stage of enlightenment in Hinayana), countless beings attained the Arhat fruit (the highest stage of enlightenment in Hinayana), countless beings obtained the upholding of this Dharani, countless beings generated the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment), and countless beings attained the forbearance of non-origination (the realization of the truth of non-birth and non-death). The Mahavaipulya Mahasamnipata Sutra, Volume 32 Taisho Tripitaka, Volume 13, No. 0397, The Mahavaipulya Mahasamnipata Sutra The Mahavaipulya Mahasamnipata Sutra, Volume 33 Translated by Narendrayasas of Tianzhu (India) of the Sui Dynasty, Chapter 4, Part 2 of the Secret Sun Division At that time, Ajnata Kaundinya (one of the Buddha's early disciples) said to the Buddha: 'World Honored One! What is called the Lotus Dharani? As proclaimed by Bodhisattva Sun-Secret, wise people who receive, recite, and write it will obtain great benefits, not craving the three realms (desire realm, form realm, formless realm), and those who attain the door of non-form liberation (the path of liberation without clinging to any phenomena) can sever all afflictions, constantly receive human and heavenly bodies for seven rebirths, and even if they are in the desire realm, they will not be defiled by desires. They are always respected by gods and humans.' The Buddha said: 'Kaundinya! The Lotus Dharani you asked about is not known by Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers). This Dharani is the practice of the eighteen unique qualities of a Buddha.' 'Kaundinya! Even if I were to proclaim this Dharani for countless kalpas, I would not be able to finish it.'

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可盡，亦令聞者生迷悶心，是陀羅尼唯佛能說、唯佛能聽。何以故？是陀羅尼難知難解，餘三亦爾。」

「世尊！唯愿如來當說如空空行陀羅尼。」

「憍陳如！至心諦聽，當爲汝說。憍陳如！若有眾生放逸因緣生觸欲心，是人不知解脫之處，流轉生死無量世中，在三惡道受大苦惱。菩薩摩訶薩見諸眾生受如是等無量苦惱，生憐愍心勤行不息遍修諸道，作是行已得阿耨多羅三藐三菩提。得菩提已，說苦解脫，眾生聞已即得脫苦。苦解脫者，即是初果，乃至阿羅漢果。

「憍陳如！云何觸欲？言觸欲者二身共合，因身合故則生於觸，因觸生樂因樂生苦，苦因緣故，生死苦惱從是而生。

「憍陳如！如四毒蛇以四因緣能害眾生，見噓嚙觸，欲亦如是。有見因緣，有聞因緣，有念因緣，有觸因緣，因是四緣令諸眾生遠離一切諸善根本，于生死中受大苦惱。

「憍陳如！云何名為觸欲解脫？若有比丘能觀白骨，作是思惟：『色者即是四大所造，四大所造即是無常性無堅牢，離散之法皮毛肉血。智者云何於是身中生凈好相？』作是觀已，悉於一切十方凈色，即時獲得不可樂相。

「是比丘復作是念：『我於是相樂修集者，則得斷除一切煩惱生老病死，是名舍摩他。若觀足骨乃至頭骨，是名

【現代漢語翻譯】 現代漢語譯本：『可以窮盡，也會讓聽聞者產生迷惑的心，這種陀羅尼（dharani，總持，咒語）只有佛才能說，只有佛才能聽。為什麼呢？因為這種陀羅尼難以知曉，難以理解，其餘三種也是如此。』 『世尊！我只希望如來說說如空空行陀羅尼。』 『憍陳如（Kaundinya，五比丘之一）！專心諦聽，我將為你解說。憍陳如！如果有眾生因為放縱的因緣而生起觸欲之心，這個人不知道解脫之處，在生死輪迴中流轉無量世，在三惡道中遭受巨大的苦惱。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）見到這些眾生遭受如此無量的苦惱，生起憐憫之心，勤奮修行不懈，遍修各種道法，完成這些修行后，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。證得菩提后，宣說解脫痛苦的方法，眾生聽聞后就能解脫痛苦。解脫痛苦的人，就是證得初果，乃至阿羅漢果（Arhat，斷盡煩惱的聖者）。』 『憍陳如！什麼是觸欲？所謂觸欲，是指兩個身體相互結合，因為身體的結合而產生觸感，因為觸感而產生快樂，因為快樂而產生痛苦，因為痛苦的因緣，生死苦惱由此而生。』 『憍陳如！就像四種毒蛇以四種因緣能傷害眾生一樣，即看見、噓氣、嚙咬、接觸，慾望也是如此。有看見的因緣，有聽聞的因緣，有念頭的因緣，有接觸的因緣，因為這四種因緣，使眾生遠離一切善的根本，在生死中遭受巨大的苦惱。』 『憍陳如！什麼叫做觸欲解脫？如果有比丘能夠觀察白骨，這樣思惟：『色身是由四大（地、水、火、風）所造，四大所造的身體是無常的，不堅固的，是會離散的，由皮毛肉血組成。有智慧的人怎麼會在這身體中產生清凈美好的想法呢？』這樣觀察后，對於一切十方清凈的色相，立刻就會產生不可喜愛的感覺。』 『這位比丘又這樣想：『我如果對這種不凈的相樂於修習，就能斷除一切煩惱，生老病死，這叫做舍摩他（samatha，止）。如果觀察足骨乃至頭骨，這叫做……』

【English Translation】 English version: 'It can be exhausted, and it will also cause those who hear it to have confused minds. This dharani (a type of mantra or incantation) can only be spoken by the Buddha, and only the Buddha can hear it. Why is that? Because this dharani is difficult to know and difficult to understand, and the other three are the same.' 'World Honored One! I only wish that the Tathagata (Buddha) would speak about the Empty Space Practice Dharani.' 'Kaundinya (one of the first five disciples of the Buddha)! Listen attentively with a sincere heart, and I will explain it to you. Kaundinya! If there are sentient beings who, due to the causes of indulgence, give rise to the desire of touch, these people do not know the place of liberation, and they transmigrate in the cycle of birth and death for countless eons, suffering great torment in the three evil realms. The Bodhisattva-Mahasattva (a great Bodhisattva) sees these sentient beings suffering such immeasurable torment, and they give rise to a compassionate heart, diligently practicing without ceasing, cultivating all paths, and after completing these practices, they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). After attaining enlightenment, they preach the method of liberation from suffering, and sentient beings, upon hearing it, are immediately liberated from suffering. Those who are liberated from suffering are those who have attained the first fruit, up to the fruit of Arhat (a perfected being).' 'Kaundinya! What is the desire of touch? The so-called desire of touch refers to the mutual union of two bodies. Because of the union of bodies, touch arises; because of touch, pleasure arises; because of pleasure, suffering arises; and because of the cause of suffering, the suffering of birth and death arises from this.' 'Kaundinya! Just as four poisonous snakes can harm sentient beings through four causes—seeing, hissing, biting, and touching—desire is also like this. There is the cause of seeing, the cause of hearing, the cause of thought, and the cause of touch. Because of these four causes, sentient beings are led away from all roots of goodness, and they suffer great torment in the cycle of birth and death.' 'Kaundinya! What is called liberation from the desire of touch? If a Bhikkhu (monk) can contemplate white bones, thinking thus: 『The physical body is made of the four great elements (earth, water, fire, and wind). What is made of the four great elements is impermanent, not firm, and subject to disintegration, consisting of skin, hair, flesh, and blood. How can a wise person give rise to pure and beautiful thoughts about this body?』 After contemplating in this way, they will immediately have an aversion to all pure forms in the ten directions.' 'This Bhikkhu then thinks: 『If I am happy to cultivate this impure aspect, then I will be able to cut off all afflictions, birth, old age, and death. This is called samatha (calm abiding). If one contemplates the bones of the feet up to the bones of the head, this is called...』

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毗婆舍那。』

「既得如是毗婆舍那舍摩他已，觀息出入，見息出時，即作是念：『如是風者，從何處來？去至何處？』如是觀時遠離身相，生於空相不見內法，是名內空。不見我所及外色相，是名外空。觀內外色空，復作是念：『我今修集入息相已作大利益，能壞一切內外諸色，我壞如是內外色相，皆是入息觀因緣也。以是因緣令我不見內外諸色，我無色相即是空力，我今定知一切諸法，無有去處無有來處。作是觀已，所有覺觀一切永斷，復觀是識，知是一切覺觀因緣，我當遠離心意識行。何以故？若有生者。當知定滅。』作是觀時，得須陀洹果，乃至阿羅漢果，或有獲得如法忍者，或得菩提。若觀覺觀是滅相者即得滅定，是名不共凡夫如空陀羅尼，是持成就無量功德，永斷無量諸大苦惱。」

說是法時，九萬二千眾生得須陀洹果，六萬眾生得阿羅漢果，九萬九千眾生得如空陀羅尼，八萬眾生得辟支佛果，八千億眾生髮阿耨多羅三藐三菩提心，無量眾生得不退心。

爾時，阿若憍陳如白佛言：「世尊！高貴德王佛所持來欲隨無愿陀羅尼，唯愿如來分別解說。」

「憍陳如！我今當說，至心諦聽。

「憍陳如！有諸眾生觸欲繫縛不知解脫，是人應觀無愿解脫，作如是念：『欲欲、色慾

【現代漢語翻譯】 現代漢語譯本 『毗婆舍那』（Vipassanā，內觀）。 『既已獲得這樣的毗婆舍那（Vipassanā，內觀）和舍摩他（Samatha，止），就觀察呼吸的出入，當看到氣息呼出時，就產生這樣的念頭：『這樣的風，是從哪裡來的？又要去到哪裡？』當這樣觀察時，就遠離了身體的表象，生出空無的表象，看不到內在的法，這叫做內空。看不到我所擁有的以及外在的色相，這叫做外空。觀察內外色相皆空，又產生這樣的念頭：『我現在修習入息的表象已經獲得了巨大的利益，能夠摧毀一切內外諸色，我摧毀這樣的內外色相，都是入息觀的因緣。因為這個因緣，使我看不見內外諸色，我沒有色相就是空的力量，我現在確定地知道一切諸法，沒有來處也沒有去處。』這樣觀察之後，所有覺觀都永遠斷絕，再觀察這個識，知道是一切覺觀的因緣，我應當遠離心意識的活動。為什麼呢？如果有生，應當知道必定會滅。』當這樣觀察時，就證得須陀洹果（Sotāpanna，預流果），乃至阿羅漢果（Arhat，無學果），或者有人獲得如法忍，或者證得菩提（Bodhi，覺悟）。如果觀察覺觀是滅相，就證得滅定，這叫做不與凡夫共有的如空陀羅尼（Dharani，總持），是持戒成就無量功德，永遠斷絕無量諸大苦惱。」 當佛陀宣說此法時，九萬二千眾生證得須陀洹果，六萬眾生證得阿羅漢果，九萬九千眾生證得如空陀羅尼，八萬眾生證得辟支佛果（Pratyekabuddha，緣覺），八千億眾生髮起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺），無量眾生獲得了不退轉的心。 這時，阿若憍陳如（Ajñāta Kauṇḍinya）對佛說：「世尊！高貴德王佛所持來的欲隨無愿陀羅尼（Anabhilāpa-dhāraṇī），希望如來能夠分別解說。」 「憍陳如！我現在將要解說，要專心諦聽。」 「憍陳如！有些眾生被慾望束縛而不知道解脫，這些人應當觀察無愿解脫，產生這樣的念頭：『慾望、慾望，』

【English Translation】 English version 'Vipassanā' (Insight Meditation). 'Having thus obtained Vipassanā (Insight Meditation) and Samatha (Calm Abiding), one observes the in-and-out breaths. When seeing the breath going out, one thinks: 『From where does this wind come? And where does it go?』 When observing thus, one is separated from the appearance of the body, and the appearance of emptiness arises. One does not see the inner dharmas, and this is called inner emptiness. One does not see what is mine and the outer forms, and this is called outer emptiness. Observing that both inner and outer forms are empty, one thinks: 『Now, having cultivated the appearance of the in-breath, I have gained great benefit, able to destroy all inner and outer forms. My destruction of these inner and outer forms is due to the cause of the in-breath observation. Because of this cause, I do not see inner and outer forms. My lack of form is the power of emptiness. I now know for certain that all dharmas have no place of coming and no place of going.』 Having observed thus, all perceptions and thoughts are forever cut off. Then, observing this consciousness, knowing that it is the cause of all perceptions and thoughts, I should separate myself from the activities of mind, consciousness, and thought. Why? If there is birth, one should know that there will certainly be extinction.』 When observing thus, one attains the fruit of Sotāpanna (Stream-enterer), up to the fruit of Arhat (Arahant, Worthy One), or some may obtain the forbearance of the Dharma, or attain Bodhi (Enlightenment). If one observes that perceptions and thoughts are of the nature of extinction, one attains the cessation of perception and feeling, which is called the As-Empty Dharani (Dharani, mnemonic device) not shared with ordinary people. It is the holding of immeasurable merits, forever cutting off immeasurable great sufferings.」 When the Buddha spoke this Dharma, ninety-two thousand beings attained the fruit of Sotāpanna, sixty thousand beings attained the fruit of Arhat, ninety-nine thousand beings attained the As-Empty Dharani, eighty thousand beings attained the fruit of Pratyekabuddha (Solitary Buddha), eight hundred billion beings generated the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and immeasurable beings attained the non-retrogressing mind. At that time, Ajñāta Kauṇḍinya said to the Buddha: 「World Honored One! The Anabhilāpa-dhāraṇī (Wishless Dharani) that King Noble Virtue held, I wish that the Tathagata would explain it separately.」 「Kauṇḍinya! I will now explain it, listen attentively with a focused mind.」 「Kauṇḍinya! There are beings who are bound by the fetters of desire and do not know liberation. These people should observe wishless liberation, and generate this thought: 『Desire, desire,』

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及無色慾，觸欲解欲，知是諸欲因覺觀生諸行因緣。如是諸行無有作者、無有受者，因風而生。我身口行，亦復如是因風而生。因是風故，身得增長。因是風故，口得增長。如我觀風，即入出息。』諦觀一切身諸毛孔從風因緣，復觀一切不凈之物，復觀是身命終之時，是尸更無風息入出。

「復作是念：『我身口行因緣于風，若無風者無身口行因緣。』是故，爾時得空三昧修集增長，因修集故能斷欲貪乃至觸欲。作是觀已，得須陀洹果乃至阿羅漢果，或有發阿耨多羅三藐三菩提心。」

爾時，善意覺觀菩薩摩訶薩白佛言：「世尊！若聲聞人修不凈相，得成相已有何等相？」

「善男子！若為破壞慾貪之結修不凈相，繫心眉間自觀身骨，是名一相；若觀自身及以他身，是名二相；又觀一切悉是不凈，是名三相。是人能觀苦集盡凈，名舍摩他得暖法相。是人如是觀白骨時見智如燈，觀身四行乃至微塵，是名頂法。觀四真諦，是名聲聞不凈觀。成就獲得舍摩他定，是名白骨觀相。觀是相時，得八正道。因八正道，得須陀洹果乃至阿羅漢果。善男子！光明佛土聲聞之人，觀如是法即得道果。」說是法時，無量眾生得如法忍，無量眾生得如實忍。

◎爾時，世尊復告憍陳如：「若四真諦可一念證者，如

【現代漢語翻譯】 現代漢語譯本：以及沒有『我』的概念，接觸慾望是爲了解除慾望，知道這些慾望是因感覺和觀察而產生的，是各種行為的因緣。這些行為沒有創造者，也沒有承受者，它們像風一樣產生。我的身語行為也是如此，因風而生。因為風，身體得以增長。因為風，語言得以增長。當我觀察風時，我觀察到呼吸的出入。』仔細觀察身體的所有毛孔，它們都與風有關，再觀察所有不凈之物，再觀察身體死亡時，屍體不再有呼吸的出入。 又想：『我的身語行為是因風而起，如果沒有風，就沒有身語行為的因緣。』因此，那時他獲得空三昧（一種禪定狀態）的修習和增長，通過修習，他能夠斷除慾望的貪婪，乃至接觸慾望。這樣觀察后，他證得須陀洹果（預流果）乃至阿羅漢果（無學果），或者有人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，善意覺觀菩薩摩訶薩（一位菩薩）對佛說：『世尊！如果聲聞人修習不凈觀，當他們成就這種觀想時，會有什麼相狀？』 『善男子！如果爲了破除慾望的束縛而修習不凈觀，將心專注于眉間，觀察自己的骨骼，這稱為一相；如果觀察自己和他人的身體，這稱為二相；如果觀察一切都是不凈的，這稱為三相。這個人能夠觀察苦、集、滅、道，稱為舍摩他（止）並獲得暖法相（修行初期的徵兆）。當這個人這樣觀察白骨時，他的智慧就像燈一樣明亮，觀察身體的四種行為乃至微塵，這稱為頂法（修行更深入的徵兆）。觀察四聖諦，這稱為聲聞的不凈觀。成就並獲得舍摩他定，這稱為白骨觀的相狀。當觀察這種相狀時，他獲得八正道。通過八正道，他證得須陀洹果乃至阿羅漢果。善男子！光明佛土的聲聞之人，觀察這樣的法就能證得道果。』當佛說此法時，無數眾生獲得如法忍（對佛法的認可），無數眾生獲得如實忍（對真理的認可）。 這時，世尊又告訴憍陳如（一位佛陀的弟子）：『如果四聖諦可以在一念之間證悟，就像...

【English Translation】 English version: And without the concept of 'self,' touching desires to release desires, knowing that these desires arise from feelings and observations, are the causes and conditions of various actions. These actions have no creator, nor do they have a receiver; they arise like the wind. My bodily and verbal actions are also like this, arising from the wind. Because of the wind, the body grows. Because of the wind, language grows. When I observe the wind, I observe the in-and-out breath.』 Carefully observing all the pores of the body, they are all related to the wind, then observing all impure things, then observing when the body dies, the corpse no longer has the in-and-out breath. And thinking: 『My bodily and verbal actions arise from the wind; if there is no wind, there would be no cause and condition for bodily and verbal actions.』 Therefore, at that time, he obtains the cultivation and growth of the emptiness samadhi (a state of meditation), and through cultivation, he is able to cut off the greed of desires, even touching desires. After observing in this way, he attains the Srotapanna fruit (stream-enterer) up to the Arhat fruit (arahant), or some may generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed perfect enlightenment). At this time, the Bodhisattva Mahasattva (a Bodhisattva) of Good Intentions and Awareness said to the Buddha: 『World Honored One! If the Sravakas (hearers) cultivate the contemplation of impurity, what are the characteristics when they achieve this contemplation?』 『Good man! If one cultivates the contemplation of impurity to break the bonds of desire, focusing the mind between the eyebrows and observing one's own bones, this is called one characteristic; if one observes one's own body and the bodies of others, this is called two characteristics; if one observes that everything is impure, this is called three characteristics. This person is able to observe suffering, its origin, its cessation, and the path, which is called Samatha (calm abiding) and obtains the sign of warmth (an early sign of practice). When this person observes white bones in this way, his wisdom is like a lamp, observing the four actions of the body down to the smallest dust, this is called the peak dharma (a deeper sign of practice). Observing the Four Noble Truths, this is called the Sravaka's contemplation of impurity. Achieving and obtaining Samatha concentration, this is called the characteristic of the white bone contemplation. When observing this characteristic, he obtains the Eightfold Path. Through the Eightfold Path, he attains the Srotapanna fruit up to the Arhat fruit. Good man! The Sravakas in the Buddha land of Light, observing such a dharma, can attain the fruit of the path.』 When the Buddha spoke this dharma, countless beings obtained the Dharma acceptance (acceptance of the Dharma), and countless beings obtained the Real acceptance (acceptance of the truth). At this time, the World Honored One again told Ajnatakaundinya (one of the Buddha's disciples): 『If the Four Noble Truths can be realized in a single thought, it is like...

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來應為一切眾生，演說一行一法一事。若一人證時，一切眾生亦應同證。何以故？煩惱同故，亦不應有八萬法聚差別之異。憍陳如！是故眾生，應以種種因緣調伏，不以一緣。

「憍陳如！一切眾生非實一乘、一行、一貪、一念、一欲、一解、一信，是故如來宣說種種句偈、名字、種種法門。以是義故，如來具足十種神力。

「憍陳如！一切眾生具有種種顛倒之相，是故如來為凈顛倒，說無常相、苦相、無我相、脹相、爛相、青相、壞相、離散等相。」

「世尊！云何名為一切世間不可樂想？云何複名食不凈想？」

佛言：「憍陳如！汝今不應問如是事。何以故？彼界得道、此界得道，其相各異。憍陳如！我若具說，眾生聞者或生迷悶。」

「世尊！唯愿憐愍，為諸菩薩能信解者分別宣說。世尊！是諸眾生若聞宣說如是二相，能種善子增長善根、能破無明。

「世尊！一切眾生癡愛因緣樂於生死，是故生死無始無終。世尊！一切眾生以食因緣增長貪慾。世尊！一切眾生初未得聞如是二相，是故流轉生死五道受大苦惱。如來世尊大慈大悲，無量世中常念眾生，唯愿如來憐愍故說，不可樂想、食不凈想。若佛宣說不可樂想、食不凈想，眾生聞者不生欲貪、不生食貪。世尊！若有眾生

【現代漢語翻譯】 現代漢語譯本：如來應當爲了所有眾生，宣說一種修行、一種法門、一件事情。如果一個人證悟，所有眾生也應當同時證悟。為什麼呢？因為煩惱是相同的，也不應該有八萬四千法門的差別。憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）！因此，眾生應該用種種因緣來調伏，而不是用單一的因緣。 憍陳如！一切眾生實際上並非只有一種乘（yana，佛教的修行方法）、一種修行、一種貪慾、一種念頭、一種慾望、一種理解、一種信仰，因此如來說出種種偈頌、名字、種種法門。因為這個原因，如來具足十種神通力量。 憍陳如！一切眾生具有種種顛倒的現象，因此如來爲了凈化這些顛倒，宣說無常相、苦相、無我相、脹相、腐爛相、青瘀相、壞滅相、離散等現象。 世尊！什麼叫做一切世間不可樂想？又什麼叫做食不凈想？ 佛說：憍陳如！你不應該問這樣的問題。為什麼呢？因為彼界（其他世界）的得道和此界（我們所處的世界）的得道，其現象各不相同。憍陳如！如果我詳細說明，眾生聽了可能會感到迷惑。 世尊！請您慈悲，爲了那些能夠相信和理解的菩薩們分別宣說。世尊！這些眾生如果聽聞宣說這兩種現象，能夠種下善的種子，增長善根，能夠破除無明。 世尊！一切眾生因為愚癡和愛慾的因緣而樂於生死，因此生死沒有開始也沒有結束。世尊！一切眾生因為食物的因緣而增長貪慾。世尊！一切眾生最初沒有聽聞過這兩種現象，因此在生死五道中流轉，遭受巨大的苦惱。如來世尊大慈大悲，在無量世中常常想著眾生，請如來慈悲宣說不可樂想和食不凈想。如果佛陀宣說不可樂想和食不凈想，眾生聽了就不會產生欲貪，也不會產生食貪。世尊！如果有眾生

【English Translation】 English version: The Tathagata should, for the sake of all sentient beings, expound one practice, one Dharma, and one matter. If one person attains enlightenment, all sentient beings should also attain it simultaneously. Why is that? Because afflictions are the same, and there should not be differences in the eighty-four thousand Dharma teachings. Ajñāta Kauṇḍinya! Therefore, sentient beings should be tamed by various causes and conditions, not by a single cause. Ajñāta Kauṇḍinya! All sentient beings are not truly of one vehicle (yana, Buddhist path), one practice, one greed, one thought, one desire, one understanding, one faith. Therefore, the Tathagata proclaims various verses, names, and various Dharma gates. Because of this reason, the Tathagata possesses ten kinds of spiritual powers. Ajñāta Kauṇḍinya! All sentient beings possess various inverted perceptions. Therefore, the Tathagata, in order to purify these inversions, speaks of the characteristics of impermanence, suffering, non-self, swelling, decay, discoloration, destruction, and dispersion. World Honored One! What is meant by the contemplation of the unloveliness of all worldly things? And what is meant by the contemplation of the impurity of food? The Buddha said: Ajñāta Kauṇḍinya! You should not ask such questions. Why is that? Because the attainment of enlightenment in other realms and the attainment of enlightenment in this realm are different in their manifestations. Ajñāta Kauṇḍinya! If I were to explain in detail, sentient beings who hear it might become confused. World Honored One! Out of compassion, please explain separately for those Bodhisattvas who are able to believe and understand. World Honored One! If these sentient beings hear the explanation of these two contemplations, they will be able to plant good seeds, increase their roots of goodness, and break through ignorance. World Honored One! All sentient beings, due to the causes and conditions of ignorance and attachment, are fond of birth and death. Therefore, birth and death have no beginning and no end. World Honored One! All sentient beings increase their greed due to the cause of food. World Honored One! All sentient beings have not initially heard of these two contemplations. Therefore, they transmigrate through the five paths of existence, suffering great distress. The Tathagata, the World Honored One, is of great compassion and has always been mindful of sentient beings in countless lifetimes. Please, out of compassion, explain the contemplation of unloveliness and the contemplation of the impurity of food. If the Buddha explains the contemplation of unloveliness and the contemplation of the impurity of food, sentient beings who hear it will not generate desire or greed for food. World Honored One! If there are sentient beings

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能苦呵責欲心食心，當知是人速到彼岸。」

佛言：「憍陳如！至心諦聽，我今當說一切世間不可樂想、食不凈想。

「憍陳如！世有二種：一、眾生世；二者、器世。眾生世者，所謂五道眾生；器世者，欲界之中有二十處，色界十六，無色四處。

「云何欲界有二十處？八大地獄，一一地獄有十六圍繞：一者、等活；二者、黑繩；三者、眾合；四者、叫喚；五者、大喚；六者、熱；七者、大熱；八者、阿鼻地獄。若有眾生身口意惡，悉生如是大地獄中受大苦惱。是諸眾生雖見妙色，不生樂想，以是因緣復生大苦，聲香味觸亦復如是，有智之人觀是事已，生不樂想。

「憍陳如！若觀畜生其身細小，猶如微塵十分之一，有如微塵乃至如棗，有一由旬乃至百千萬由旬等。是諸眾生或有壽命，如一念頃至七念頃，或有一劫至千萬劫頃。是諸眾生無有法行、智慧慚愧憐愍之心，當受苦惱生大怖畏，各各常生相害之心，遠離一切諸善之法，常行黑闇常行邪道，是故智者修不可樂想。

「憍陳如！智者復觀餓鬼之身，或長一尺或如人等，或百由旬或如雪山。常患飢渴裸形無衣，被髮纏身無有慚愧，羸瘦骨立身無血肉，各生噁心心無憐愍，濕冷諸氣永無復有。或食鐵漿鐵麨鐵丸，熱糞熱膿，熱血熱

【現代漢語翻譯】 現代漢語譯本：能以苦行呵責貪慾之心和食慾之心，應當知道這個人很快就能到達彼岸。

佛陀說：『憍陳如（Ajnatakaundinya，五比丘之一）！專心諦聽，我現在將要講述一切世間不可貪戀的景象和食物不凈的觀念。』

『憍陳如！世間有兩種：一是眾生世，二是器世。眾生世指的是五道眾生；器世指的是欲界中有二十處，色界有十六處，無色界有四處。』

『什麼是欲界的二十處呢？八大地獄，每個地獄都有十六個圍繞的小地獄：第一是等活地獄，第二是黑繩地獄，第三是眾合地獄，第四是叫喚地獄，第五是大叫喚地獄，第六是熱地獄，第七是大熱地獄，第八是阿鼻地獄。如果有眾生身口意作惡，就會生到這些大地獄中遭受巨大的苦惱。這些眾生即使看到美好的顏色，也不會產生快樂的想法，因為這個原因又會產生更大的痛苦，聲音、香味、味道、觸感也是如此。有智慧的人觀察到這些情況后，就會產生不貪戀的想法。』

『憍陳如！如果觀察畜生的身體，它們有的細小如微塵的十分之一，有的像微塵，有的像棗子，有的有一由旬甚至百千萬由旬。這些眾生的壽命，有的只有一念之間到七念之間，有的有一劫到千萬劫。這些眾生沒有佛法修行，沒有智慧、慚愧和憐憫之心，會遭受苦惱，產生巨大的恐懼，各自常常生起互相傷害的心，遠離一切善法，常常在黑暗中行走，常常走邪路，所以有智慧的人應當修習不可貪戀的觀念。』

『憍陳如！有智慧的人再觀察餓鬼的身體，有的長一尺，有的和人一樣，有的有百由旬，有的像雪山。它們常常遭受飢渴，裸露身體沒有衣服，頭髮纏繞身體沒有慚愧之心，瘦弱得只剩下骨頭，身上沒有血肉，各自生起噁心，心中沒有憐憫，濕冷的氣息永遠不會消失。它們或者吃鐵漿、鐵粉、鐵丸，熱糞、熱膿、熱血、熱

【English Translation】 English version: 'Those who can harshly rebuke the mind of desire and the mind of craving for food through ascetic practices, should know that such a person will quickly reach the other shore.'

The Buddha said, 'Ajnatakaundinya! Listen attentively, I will now speak about the contemplation of all worldly things as undesirable and the contemplation of food as impure.'

'Ajnatakaundinya! There are two kinds of worlds: one is the world of sentient beings, and the other is the world of containers. The world of sentient beings refers to the beings in the five realms; the world of containers refers to the twenty places in the desire realm, sixteen in the form realm, and four in the formless realm.'

'What are the twenty places in the desire realm? The eight great hells, each hell having sixteen surrounding hells: first is the Samjiva hell, second is the Kalasutra hell, third is the Samghata hell, fourth is the Raurava hell, fifth is the Maharaurava hell, sixth is the Tapana hell, seventh is the Pratapana hell, and eighth is the Avici hell. If sentient beings commit evil deeds with their body, speech, and mind, they will be born in these great hells and suffer great torment. Even if these beings see beautiful colors, they will not have joyful thoughts, and because of this, they will experience even greater suffering. The same is true for sounds, smells, tastes, and tactile sensations. When wise people observe these things, they will develop thoughts of non-attachment.'

'Ajnatakaundinya! If one observes the bodies of animals, some are as small as one-tenth of a dust mote, some are like dust motes, some are like dates, some are one yojana, and some are even hundreds of thousands of yojanas. The lifespan of these beings can be as short as a single thought moment to seven thought moments, or as long as one kalpa to millions of kalpas. These beings have no practice of the Dharma, no wisdom, no shame, and no compassion. They will suffer torment and experience great fear. They constantly harbor thoughts of harming each other, are far from all virtuous practices, constantly walk in darkness, and constantly walk on evil paths. Therefore, wise people should cultivate the contemplation of non-attachment.'

'Ajnatakaundinya! Wise people further observe the bodies of hungry ghosts, some are one foot tall, some are like humans, some are a hundred yojanas, and some are like snow mountains. They constantly suffer from hunger and thirst, are naked without clothes, their hair is tangled around their bodies, and they have no sense of shame. They are emaciated, with only bones remaining, and no flesh or blood. They each harbor evil thoughts, have no compassion in their hearts, and the cold, damp air never leaves them. They eat iron gruel, iron powder, iron balls, hot feces, hot pus, hot blood, hot

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風，熱草熱果，然不能得恒不供足，壽千萬劫常受苦惱行於黑闇，智者觀已，修集世間不可樂想。

「憍陳如！有智之人，次觀人身一切皆有生苦老苦病苦死苦，愛別離苦，怨憎會苦，求不得苦，飢渴困苦，欲苦瞋苦嫉妒等苦，兩舌惡口寒熱等苦，諸惡獸苦，惡王等苦，是人身中受如是苦。智者云何而不修集不可樂想？

「憍陳如！智者云何觀于欲天不可樂想？智者觀初欲界六處，是中眾生欲愛所焦，所受果報不等故苦，無常故苦，取苦盡苦，愛別離苦。智者云何于中不修不可樂想？次觀色界十六住處，是中諸天修世禪定，有漏故苦，無寂靜苦，所欲故苦，有勝定苦，善法藏苦，未解脫苦，不知彼岸不盡地獄、餓鬼、畜生、人因緣苦。觀是苦已，智者即修不可樂想。

「複次，色界眾生，或有修集無漏禪定，是等不能具足八正道苦，欲具八正道方便時苦，得無學地不自在苦，不得緣覺三昧故苦，不得如來三昧故苦，不能觀察一切眾生境界故苦。如是眾生於色界中，若入涅槃受如是苦。智者云何於色界中不修世間不可樂想？

「次復觀察于無色界不可樂想。彼中眾生修有漏三昧苦，學地不得自在苦，又不得聽聞正法故苦，不能畢竟斷受故苦，捨命退時生邪見苦，不能永斷三惡道苦。捨命墮苦，

【現代漢語翻譯】 現代漢語譯本 風，熱草熱果，然而不能恒常得到滿足，經歷千萬劫都常受苦惱，在黑暗中行走。智者觀察到這些后，應當修習世間不可樂想。 『憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）！有智慧的人，進一步觀察人身，一切都有生苦、老苦、病苦、死苦，愛別離苦，怨憎會苦，求不得苦，飢渴困苦，慾望之苦、嗔恨之苦、嫉妒等苦，兩舌惡口、寒熱等苦，各種惡獸之苦，惡王等之苦，人身之中承受如此多的苦。有智慧的人怎麼能不修習不可樂想呢？』 『憍陳如！有智慧的人，如何觀察欲界天（Kāmadhātu，佛教宇宙觀中最低的天界）的不可樂想呢？有智慧的人觀察初欲界六處，其中的眾生被慾望之愛所煎熬，所受的果報不平等而痛苦，因為無常而痛苦，因為執取而痛苦，因為愛別離而痛苦。有智慧的人怎麼能不修習不可樂想呢？進一步觀察色界（Rūpadhātu，佛教宇宙觀中高於欲界的天界）十六住處，其中的諸天修行世間禪定，因為有漏而痛苦，因為沒有寂靜而痛苦，因為有所欲而痛苦，因為有殊勝的禪定而痛苦，因為善法被隱藏而痛苦，因為沒有解脫而痛苦，不知道彼岸，不能斷盡地獄、餓鬼、畜生、人等因緣的痛苦。觀察到這些痛苦后，有智慧的人就應當修習不可樂想。』 『再者，色界眾生，有的修習無漏禪定，這些人不能具足八正道（aṣṭāṅgamārga，佛教的修行方法）的苦，想要具足八正道方便時有苦，得到無學地（asaikṣa-bhūmi，指阿羅漢果位）時有不自在的苦，因為沒有得到緣覺（pratyekabuddha，獨自覺悟者）三昧（samādhi，禪定）而痛苦，因為沒有得到如來（tathāgata，佛陀的稱號）三昧而痛苦，不能觀察一切眾生的境界而痛苦。這樣的眾生在色界中，如果進入涅槃（nirvāṇa，佛教的最高目標）也會承受這樣的痛苦。有智慧的人怎麼能在色界中不修習世間不可樂想呢？』 『接下來觀察無色界（Arūpadhātu，佛教宇宙觀中最高的天界）的不可樂想。其中的眾生修習有漏三昧而痛苦，在學地（śaikṣa-bhūmi，指須陀洹、斯陀含、阿那含果位）時不得自在而痛苦，又因為不能聽聞正法而痛苦，不能究竟斷除感受而痛苦，捨棄生命退轉時產生邪見而痛苦，不能永遠斷除三惡道（地獄、餓鬼、畜生）的痛苦。捨棄生命墮落而痛苦，』

【English Translation】 English version The wind, hot grass, and hot fruits, yet they cannot be constantly satisfied, enduring suffering for countless eons, walking in darkness. Having observed this, the wise should cultivate the perception of the unenjoyable nature of the world. 'Ajñāta Kauṇḍinya! A wise person, further observes the human body, all of which has the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not getting what one wants, the suffering of hunger and thirst, the suffering of desire, the suffering of anger, the suffering of jealousy, the suffering of double-tongued speech and harsh words, the suffering of cold and heat, the suffering of various evil beasts, the suffering of evil kings, etc. The human body endures such suffering. How can a wise person not cultivate the perception of the unenjoyable nature of the world?' 'Ajñāta Kauṇḍinya! How does a wise person observe the unenjoyable nature of the desire realm (Kāmadhātu)? A wise person observes the six abodes of the initial desire realm, where beings are tormented by the love of desire, suffer because the karmic retributions they receive are unequal, suffer because of impermanence, suffer because of attachment, and suffer because of separation from loved ones. How can a wise person not cultivate the perception of the unenjoyable nature of the world? Further, observe the sixteen abodes of the form realm (Rūpadhātu), where the gods cultivate worldly meditative states, suffer because of defilements, suffer because of the lack of tranquility, suffer because of desires, suffer because of superior meditative states, suffer because good dharmas are hidden, suffer because of non-liberation, and do not know the other shore, unable to end the suffering caused by the conditions of hell, hungry ghosts, animals, and humans. Having observed these sufferings, the wise should cultivate the perception of the unenjoyable nature of the world.' 'Furthermore, beings in the form realm, some cultivate undefiled meditative states, but these cannot fully possess the suffering of the Noble Eightfold Path (aṣṭāṅgamārga), suffer when trying to possess the means of the Noble Eightfold Path, suffer from a lack of freedom when attaining the state of no-more-learning (asaikṣa-bhūmi), suffer because they have not attained the samādhi (meditative absorption) of a pratyekabuddha (solitary enlightened one), suffer because they have not attained the samādhi of a tathāgata (Buddha), and suffer because they cannot observe the realms of all beings. Such beings in the form realm, if they enter nirvāṇa (liberation), will also endure such suffering. How can a wise person not cultivate the perception of the unenjoyable nature of the world in the form realm?' 'Next, observe the unenjoyable nature of the formless realm (Arūpadhātu). Beings there suffer from cultivating defiled samādhi, suffer from a lack of freedom in the state of learning (śaikṣa-bhūmi), suffer because they cannot hear the true Dharma, suffer because they cannot completely cut off feelings, suffer from generating wrong views when abandoning life and regressing, and cannot permanently cut off the suffering of the three evil paths (hell, hungry ghosts, animals). They suffer from falling after abandoning life,'

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知如是時修集世間不可樂想。

「複次，憍陳如！世間者即是行，行有三種：身行、口行、意行。身行者謂入出息；口行者所謂覺觀；意行者所謂想受，是三種行，其相是一。

「智者云何能分別知？智者觀息出入數時，深觀息之冷暖乃至一切毛孔入出，是人觀息諦知是息本無今有。若本無今有是無常相，無決定相如電畫水，如是觀時得身行相。觀如是相從何因緣，即知是相因於覺觀，覺觀之性本無今有，是故無常是可斷法是可解脫。是覺觀相因心而生，心亦本無今有，本無今有是無常相，可破壞相、無歸依相，無有物相、無有我相。作是觀時，于諸行中心則生悔，能修世間不可樂想。

「汝等比丘！若能深觀如是三行，則能永斷一切煩惱，能凈正見斷生死法，成平直道正聚所攝，得須陀洹果乃至阿羅漢果。憍陳如！智者于諸行中修不可樂想。

「憍陳如！云何比丘觀所著衣作不樂想？若有比丘裁衣、縫衣、見衣、觸衣、著衣、脫衣，觀如是時，如血涂皮爛臭可惡，蟲所住處無可樂處，如是觀時，于衣貪心即時除滅。

「憍陳如！云何修集食不樂想？若有比丘執持缽時，如血涂髑髏，爛臭可惡蟲所住處。若得食時，應觀是食如死屍蟲。若見麨時如末骨想，得飯漿時作糞汁想，得諸餅時

【現代漢語翻譯】 現代漢語譯本：當知道是這樣的時候，就應當修習世間不可喜樂的觀想。 「再者，憍陳如（Ajñāta Kauṇḍinya，五比丘之一），世間指的就是『行』，『行』有三種：身行、口行、意行。身行指的是呼吸的出入；口行指的是覺和觀；意行指的是想和受。這三種『行』，它們的本質是一樣的。 「有智慧的人如何能夠分辨並知道這些呢？有智慧的人觀察呼吸的出入次數時，深入觀察呼吸的冷暖，乃至一切毛孔的呼吸出入，這個人觀察呼吸，真實地知道呼吸本來沒有，現在才有。如果本來沒有，現在才有，這就是無常的現象，沒有確定的相狀，如同閃電劃過水面，這樣觀察的時候，就得到了身行的相狀。觀察這樣的相狀是從什麼因緣產生的，就知道這個相狀是由於覺和觀產生的，覺和觀的性質本來沒有，現在才有，所以是無常的，是可以斷除的法，是可以解脫的。覺和觀的相狀是因心而生，心也本來沒有，現在才有，本來沒有，現在有，這是無常的相狀，是可以破壞的相狀、沒有歸依的相狀、沒有實體的相狀、沒有自我的相狀。做這樣的觀察時，對於諸行，心中就會產生悔恨，能夠修習世間不可喜樂的觀想。 「你們這些比丘！如果能夠深入觀察這三種『行』，就能夠永遠斷除一切煩惱，能夠清凈正見，斷除生死之法，成就平直的道路，被正聚所攝，得到須陀洹果（Srota-āpanna，入流果）乃至阿羅漢果（Arhat，無學果）。憍陳如！有智慧的人在諸行中修習不可喜樂的觀想。 「憍陳如！比丘如何觀察所穿的衣服而生起不喜樂的觀想呢？如果有比丘裁剪衣服、縫製衣服、看到衣服、觸控衣服、穿上衣服、脫下衣服，觀察這些時候，就應當觀想衣服如同血塗在面板上，腐爛惡臭，令人厭惡，是蟲子居住的地方，沒有可以喜樂的地方。這樣觀察的時候，對於衣服的貪心就會立刻消除。 「憍陳如！如何修習對於食物不喜樂的觀想呢？如果有比丘拿著缽的時候，應當觀想缽如同塗滿血的骷髏，腐爛惡臭，是蟲子居住的地方。如果得到食物的時候，應當觀想食物如同死屍上的蟲子。如果看到麵粉的時候，應當觀想如同磨碎的骨頭，得到米粥的時候，應當觀想如同糞汁，得到各種餅的時候，應當...

【English Translation】 English version: Knowing thus, one should cultivate the perception of the world as undesirable. Furthermore, Ajñāta Kauṇḍinya! The world is the 『activities』 (saṃskāra), and there are three kinds of activities: bodily activity, verbal activity, and mental activity. Bodily activity refers to the in-breath and out-breath; verbal activity refers to thinking and pondering; mental activity refers to perception and feeling. These three kinds of activities are of the same nature. How can the wise discern and know these? When the wise observe the number of breaths, they deeply observe the warmth and coolness of the breath, even the in-breath and out-breath of all the pores. This person, observing the breath, truly knows that the breath originally did not exist, but now does. If it originally did not exist, but now does, this is the characteristic of impermanence, without a definite form, like lightning drawn on water. Observing thus, one attains the characteristic of bodily activity. Observing from what causes this characteristic arises, one knows that this characteristic arises from thinking and pondering. The nature of thinking and pondering originally did not exist, but now does, therefore it is impermanent, it is a dharma that can be abandoned, it can be liberated. The characteristic of thinking and pondering arises from the mind, and the mind also originally did not exist, but now does. Originally not existing, but now existing, this is the characteristic of impermanence, a characteristic that can be destroyed, a characteristic without refuge, a characteristic without substance, a characteristic without self. When making such observations, remorse arises in the heart regarding all activities, and one can cultivate the perception of the world as undesirable. Monks! If you can deeply observe these three activities, you can permanently cut off all afflictions, purify right view, cut off the laws of birth and death, achieve the straight path, be included in the right assembly, and attain the fruit of Srota-āpanna (stream-enterer) up to the fruit of Arhat (worthy one). Ajñāta Kauṇḍinya! The wise cultivate the perception of the world as undesirable in all activities. Ajñāta Kauṇḍinya! How does a monk cultivate the perception of undesirability regarding the clothes he wears? If a monk cuts clothes, sews clothes, sees clothes, touches clothes, puts on clothes, takes off clothes, when observing these, he should contemplate that the clothes are like blood smeared on the skin, rotten and foul-smelling, disgusting, a place where insects live, with nothing desirable. When observing thus, the desire for clothes will immediately be eliminated. Ajñāta Kauṇḍinya! How does one cultivate the perception of undesirability regarding food? If a monk holds a bowl, he should contemplate that the bowl is like a skull smeared with blood, rotten and foul-smelling, a place where insects live. If he receives food, he should contemplate that the food is like insects on a corpse. If he sees flour, he should contemplate it as ground bones. If he receives rice porridge, he should contemplate it as fecal juice. If he receives various cakes, he should...

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作人皮想，所執錫杖作人骨想，得乳酪時作膿血污想。若得菜茹作發毛想，得種種漿作生血想。憍陳如！若有比丘作如是觀，是名于食不可樂想。

「憍陳如！云何于房舍生不可樂想？比丘若入房舍之時，應生是念如入地獄受諸苦惱。如是房舍即是和合，所有材木即是人骨，土是人肉，乃至一切床榻被褥亦復如是。作是觀時，是名世間不可樂想。若能觀察如是想者，是人即得如實法忍，隨空無相無愿等忍。是人樂修空相，因修空相見一切法悉是生滅苦空無我，觀陰入界十二因緣，一切法性苦空無我。如是見已，即得須陀洹果乃至阿羅漢果。

「憍陳如！修集世間不可樂想，能斷欲貪色無色貪，一切憍慢疑恌無明，乃至得無學地，是名具足隨無愿陀羅尼。憍陳如！是陀羅尼能破一切惡魔，乃至能令三寶增長。」說是法時，無量眾生得法眼凈，無量億眾諸漏永盡，八那由他眾隨無愿陀羅尼，無量眾生髮阿耨多羅三藐三菩提心，五萬八千眾生得不退菩提心，無量眾生得如法忍。

爾時，無量眾生白佛言：「世尊！一切眾生若聞是法，云何不發阿耨多羅三藐三菩提心？我今護持聽受是法。」

佛言：「善哉，善哉！諸大檀越！汝等今者欲護大法，因護法故未來之世當得無量福德果報。」

爾時

【現代漢語翻譯】 現代漢語譯本：將所吃的人皮想像成食物，將所持的錫杖想像成人骨，得到乳酪時想像成膿血污穢。如果得到蔬菜，就想像成毛髮，得到各種飲料就想像成生血。憍陳如（佛陀的弟子）！如果有比丘這樣觀想，就叫做對食物生起不可貪戀的想法。 憍陳如！如何對房舍生起不可貪戀的想法？比丘如果進入房舍時，應當生起這樣的念頭，如同進入地獄遭受各種苦惱。這樣的房舍是各種材料組合而成，所有的木材就像人骨，泥土就像人肉，乃至一切床鋪被褥也都是如此。這樣觀想時，就叫做對世間生起不可貪戀的想法。如果能夠這樣觀察，這個人就能得到如實的法忍，隨順空、無相、無愿等忍。這個人樂於修習空相，因為修習空相，就能見到一切法都是生滅、苦、空、無我，觀察五陰、十二入、十八界、十二因緣，一切法的本性都是苦、空、無我。這樣見到之後，就能得到須陀洹果（初果）乃至阿羅漢果（四果）。 憍陳如！修習世間不可貪戀的想法，能夠斷除欲貪、色界貪、無色界貪，一切的驕慢、疑惑、輕慢、無明，乃至證得無學地（阿羅漢果），這就叫做具足隨無愿陀羅尼（一種總持法門）。憍陳如！這個陀羅尼能夠破除一切惡魔，乃至能夠使佛、法、僧三寶增長。』當佛陀宣說此法時，無數眾生得到法眼清凈，無數億眾生諸漏永盡，八那由他（數量單位）眾生隨順無愿陀羅尼，無數眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），五萬八千眾生得到不退轉的菩提心，無數眾生得到如法忍。 當時，無數眾生對佛說：『世尊！一切眾生如果聽到這個法，怎麼會不發阿耨多羅三藐三菩提心呢？我們現在要護持聽受這個法。』 佛說：『好啊，好啊！各位大施主！你們現在想要護持大法，因為護持法的緣故，未來世將得到無量的福德果報。』 當時

【English Translation】 English version: Imagine the skin you eat as food, the staff you hold as human bones, and when you get milk and cheese, imagine it as pus and blood. If you get vegetables, imagine them as hair, and if you get various drinks, imagine them as fresh blood. Kaundinya (a disciple of the Buddha)! If a bhikkhu contemplates in this way, it is called having a non-delightful thought about food. Kaundinya! How does one develop a non-delightful thought about dwellings? When a bhikkhu enters a dwelling, he should think that he is entering hell and suffering various torments. Such a dwelling is a combination of various materials; all the wood is like human bones, the soil is like human flesh, and even all the beds and bedding are the same. When contemplating in this way, it is called having a non-delightful thought about the world. If one can observe in this way, that person will attain true Dharma-acceptance, in accordance with the acceptance of emptiness, signlessness, and wishlessness. This person delights in cultivating the aspect of emptiness, and through cultivating the aspect of emptiness, he sees that all dharmas are subject to arising and ceasing, suffering, emptiness, and no-self. He observes the five aggregates, the twelve entrances, the eighteen realms, and the twelve links of dependent origination, and sees that the nature of all dharmas is suffering, emptiness, and no-self. Having seen this, he will attain the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat (fully enlightened one). Kaundinya! By cultivating the non-delightful thought about the world, one can cut off desire-greed, form-greed, formless-greed, all arrogance, doubt, disdain, and ignorance, and even attain the state of no-more-learning (Arhatship). This is called possessing the Dharani (a type of mnemonic device) of following wishlessness. Kaundinya! This Dharani can destroy all evil demons and even cause the Triple Gem (Buddha, Dharma, Sangha) to grow.』 When the Buddha spoke this Dharma, countless beings attained the purity of the Dharma-eye, countless billions of beings had their outflows completely exhausted, eight nayutas (a unit of number) of beings followed the Dharani of wishlessness, countless beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), fifty-eight thousand beings attained the non-retrogressing Bodhi mind, and countless beings attained Dharma-acceptance. At that time, countless beings said to the Buddha: 『World Honored One! If all beings hear this Dharma, how could they not generate the mind of Anuttara-samyak-sambodhi? We will now uphold and listen to this Dharma.』 The Buddha said: 『Excellent, excellent! Great benefactors! You now wish to uphold the Great Dharma, and because of upholding the Dharma, you will obtain immeasurable meritorious rewards in the future.』 At that time

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，舍利弗白佛言：「世尊！德華密佛遣虛空密菩薩摩訶薩所持來欲凈陀羅尼，唯愿說之。」

佛告舍利弗：「諦聽，諦聽！善思念之。當爲汝說德華密佛所遣來欲凈陀羅尼，為壞此土眾生四倒。

「舍利弗！此土眾生實無有我，顛倒心故橫生我想，智者深觀知無有我，作是觀已則破顛倒。

「舍利弗！云何智者觀于無我？所謂觀身諦知無我。何以故？以和合故。

「複次，觀眼亦無有我。何以故？四大合故。若眼轉瞬即是風力，如是風者，因於虛空去來回轉，而虛空性性無所有亦不可說。若無所有不可說者即是無我，是故虛空實無有我。是空中風亦復無物，不可宣說是故無我。如觀風，地亦如是，地亦無物不可宣說是故無我，水火亦爾。是故當知，眼之四大亦復無物，不可宣說是故無我。若復有言眼色因緣故有我相者，是義不然。何以故？眼中無我色亦如是，而和合中亦復無我。和合因緣生於眼識，而是識中亦復無我。

「因識生色名為名色，名色因緣生於六入，六入因緣觸，觸因緣受，受因緣愛，愛因緣取，取因緣有，有因緣生老病死等。如是等法因眼識生，而是眼識亦復不從十方而來。所因之念生眼識者，是念亦滅。眼識不住於二念中，亦不語念汝住我滅，而是滅法亦無處所，是

【現代漢語翻譯】 現代漢語譯本：舍利弗對佛說：『世尊！德華密佛派遣虛空密菩薩摩訶薩所持來的欲凈陀羅尼，請您為我們宣說。』 佛告訴舍利弗：『仔細聽，仔細聽！好好思考並記住。我將為你們宣說德華密佛所派遣來的欲凈陀羅尼，用來破除這個世界眾生的四種顛倒。』 『舍利弗！這個世界的眾生實際上沒有「我」，因為顛倒的心而產生了「我」的執著。有智慧的人深入觀察，知道沒有「我」，這樣觀察之後就能破除顛倒。』 『舍利弗！有智慧的人如何觀察無我呢？就是觀察身體，真實地知道沒有「我」。為什麼呢？因為身體是各種因素和合而成的。』 『再者，觀察眼睛也沒有「我」。為什麼呢？因為眼睛是四大（地、水、火、風）和合而成的。如果眼睛轉動，那就是風的力量。這樣的風，是因為虛空而產生去來回轉，而虛空的本性是空無所有，也不可言說。如果空無所有不可言說，那就是無我，所以虛空實際上沒有「我」。虛空中的風也沒有實體，不可宣說，所以是無我。像觀察風一樣，觀察地也是如此，地也沒有實體，不可宣說，所以是無我，水和火也是這樣。所以應當知道，眼睛的四大也沒有實體，不可宣說，所以是無我。如果有人說眼睛的顏色因緣而有「我」的現象，這種說法是不對的。為什麼呢？因為眼睛中沒有「我」，顏色也是如此，而在和合中也沒有「我」。和合因緣產生了眼識，而這個眼識中也沒有「我」。』 『因為識而產生色，稱為名色。名色因緣產生六入（眼、耳、鼻、舌、身、意），六入因緣產生觸，觸因緣產生受，受因緣產生愛，愛因緣產生取，取因緣產生有，有因緣產生生老病死等。這些法都是因為眼識而產生，而這個眼識也不是從十方而來的。產生眼識的念頭，這個念頭也會滅。眼識不會停留在兩個念頭之間，也不會對念頭說「你住下，我滅去」，而這個滅去的法也沒有處所，是』

【English Translation】 English version: Then, Shariputra said to the Buddha, 『World Honored One! The Desire-Purifying Dharani brought by the Bodhisattva Mahasattva Void-Secret, sent by the Buddha Virtue-Flower-Secret (Dehua Mi Fo), I beseech you to explain it.』 The Buddha told Shariputra, 『Listen carefully, listen carefully! Think well and remember it. I will explain to you the Desire-Purifying Dharani sent by the Buddha Virtue-Flower-Secret, to destroy the four inversions of the sentient beings in this world.』 『Shariputra! The sentient beings in this world actually have no 「self」. Because of their inverted minds, they give rise to the attachment to 「self」. The wise, through deep observation, know that there is no 「self」. Having observed this, they can break through the inversions.』 『Shariputra! How does a wise person observe the absence of self? It is by observing the body, truly knowing that there is no 「self」. Why? Because the body is a combination of various elements.』 『Furthermore, observing the eye, there is also no 「self」. Why? Because the eye is a combination of the four great elements (earth, water, fire, and wind). If the eye moves, that is the power of the wind. Such wind arises from the void, going and returning, while the nature of the void is empty and cannot be spoken of. If it is empty and cannot be spoken of, then it is no-self. Therefore, the void actually has no 「self」. The wind in the void also has no substance, cannot be spoken of, and therefore is no-self. Just as observing the wind, observing the earth is the same. The earth also has no substance, cannot be spoken of, and therefore is no-self. Water and fire are also the same. Therefore, it should be known that the four great elements of the eye also have no substance, cannot be spoken of, and therefore are no-self. If someone says that the appearance of 「self」 arises from the conditions of the eye』s color, that is not correct. Why? Because there is no 「self」 in the eye, and the same is true for color. And in the combination, there is also no 「self」. The combination of conditions gives rise to eye consciousness, and in this consciousness, there is also no 「self」.』 『Because of consciousness, form arises, which is called name and form. Name and form give rise to the six entrances (eye, ear, nose, tongue, body, and mind). The six entrances give rise to contact. Contact gives rise to sensation. Sensation gives rise to craving. Craving gives rise to grasping. Grasping gives rise to becoming. Becoming gives rise to birth, old age, sickness, and death, etc. These dharmas arise because of eye consciousness, and this eye consciousness does not come from the ten directions. The thought that gives rise to eye consciousness will also cease. Eye consciousness does not dwell between two thoughts, nor does it say to the thought, 「You stay, I will cease.」 And this ceasing dharma has no place, it is』

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故諸法緣合故生、緣離故滅。若因緣故生、無緣則滅，是故當知實無有我，而是因緣亦無作受、無有作者，是故無我。若無我者我所亦無，是故眼性無我我所，無合無散即是生滅，一切諸法亦復如是，一切法性無取無舍，非諸聲聞緣覺諸佛之所造作。如眼識空，一切法空亦復如是。作是觀時，得空三昧門，或得須陀洹果乃至阿羅漢果。觀眼既然，耳鼻舌身亦復如是。

「觀身無我，發亦無我，皮毛血肉筋骨膿髓，腸唾暖氣上下諸風，壽命名字皆無有我，直以眾緣和合故名為身。身觸因緣故生身識，識因緣名色，名色因緣六入，六入因緣觸，觸因緣受，受因緣愛，愛因緣取，取因緣有，有因緣生老病死等。如是等法因生身識，而是身識亦復不從十方而來。所因之念生身識者，是念亦滅。身識不住於二念中，亦不語念汝住我滅，而是滅法亦無處所。是故諸法緣合故生、緣散故滅，有緣故生、無緣故滅，是故當知實無有我，而是因緣亦無作受無有作者，是故無我。若無我者我所亦無，是故身性無我我所。無合無散即是生滅，一切諸法亦復如是。一切法性無取無舍，非諸聲聞緣覺諸佛之所造作，如身識空，一切法空亦復如是。作是觀時，得空三昧門，或得須陀洹果乃至阿羅漢果。

「舍利弗！若有比丘能如是觀眼

【現代漢語翻譯】 現代漢語譯本 因此，一切諸法都是因緣和合而生，因緣離散而滅。如果因緣和合而生，沒有因緣就會滅亡，所以應當知道實際上沒有『我』，而這些因緣也沒有造作和承受，沒有作者，因此是無我的。如果沒有『我』，那麼『我所』也就不存在，所以眼睛的本性是無我無我所，沒有聚合也沒有離散，這就是生滅。一切諸法也是如此，一切法的本性是無取無舍，不是聲聞、緣覺、諸佛所造作的。如同眼識是空，一切法也是空。當這樣觀察時，就能得到空三昧門，或者得到須陀洹果乃至阿羅漢果。觀察眼睛是這樣，耳朵、鼻子、舌頭、身體也是如此。 觀察身體是無我的，頭髮也是無我的，面板、毛髮、血液、肌肉、筋骨、膿液、骨髓、腸、唾液、暖氣、上下之風、壽命、名字，都沒有『我』，只是因為眾多因緣和合才稱為身體。身體接觸因緣而產生身識，身識因緣而有名色，名色因緣而有六入，六入因緣而有觸，觸因緣而有受，受因緣而有愛，愛因緣而有取，取因緣而有有，有因緣而有生老病死等。這些法因產生身識，而這個身識也不是從十方而來。產生身識的念頭，這個念頭也會滅。身識不住在兩個念頭之間，也不會說『你住下，我滅亡』，而這個滅亡的法也沒有處所。所以，一切諸法因緣和合而生，因緣離散而滅，有因緣而生，沒有因緣而滅，所以應當知道實際上沒有『我』，而這些因緣也沒有造作和承受，沒有作者，因此是無我的。如果沒有『我』，那麼『我所』也就不存在，所以身體的本性是無我無我所。沒有聚合也沒有離散，這就是生滅。一切諸法也是如此，一切法的本性是無取無舍，不是聲聞、緣覺、諸佛所造作的。如同身識是空，一切法也是空。當這樣觀察時，就能得到空三昧門，或者得到須陀洹果乃至阿羅漢果。 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果有比丘能這樣觀察眼睛

【English Translation】 English version Therefore, all dharmas (phenomena) arise due to the combination of conditions, and cease due to the separation of conditions. If they arise due to conditions, they will cease when there are no conditions. Therefore, it should be known that there is actually no 『self』. These conditions also do not create or receive, and there is no creator, hence there is no self. If there is no self, then 『what belongs to self』 also does not exist. Therefore, the nature of the eye is without self and without what belongs to self. There is neither aggregation nor dispersion, which is birth and death. All dharmas are also like this. The nature of all dharmas is without taking or giving, and is not created by Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), or Buddhas. Just as eye consciousness is empty, all dharmas are also empty. When one observes in this way, one attains the door of the Samadhi (meditative absorption) of emptiness, or attains the fruit of Srotāpanna (stream-enterer) up to Arhat (worthy one). Observing the eye is like this, and the ear, nose, tongue, and body are also like this. Observing that the body is without self, the hair is also without self, the skin, hair, blood, flesh, tendons, bones, pus, marrow, intestines, saliva, warmth, the various winds of the body, lifespan, and name, all have no 『self』. It is only because of the combination of many conditions that it is called a body. The body comes into contact with conditions and produces body consciousness. Body consciousness is conditioned by name and form, name and form are conditioned by the six entrances, the six entrances are conditioned by contact, contact is conditioned by feeling, feeling is conditioned by craving, craving is conditioned by grasping, grasping is conditioned by becoming, and becoming is conditioned by birth, old age, sickness, and death, etc. These dharmas give rise to body consciousness, and this body consciousness does not come from the ten directions. The thought that gives rise to body consciousness will also cease. Body consciousness does not dwell between two thoughts, nor does it say, 『You stay, I will cease.』 And this dharma of cessation has no place. Therefore, all dharmas arise due to the combination of conditions, and cease due to the separation of conditions. They arise due to conditions, and cease when there are no conditions. Therefore, it should be known that there is actually no 『self』. These conditions also do not create or receive, and there is no creator, hence there is no self. If there is no self, then 『what belongs to self』 also does not exist. Therefore, the nature of the body is without self and without what belongs to self. There is neither aggregation nor dispersion, which is birth and death. All dharmas are also like this. The nature of all dharmas is without taking or giving, and is not created by Śrāvakas, Pratyekabuddhas, or Buddhas. Just as body consciousness is empty, all dharmas are also empty. When one observes in this way, one attains the door of the Samadhi of emptiness, or attains the fruit of Srotāpanna up to Arhat. Śāriputra! If a Bhikṣu (monk) can observe the eye in this way

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身無我，當知是人得三昧門，為諸天世人之所供養。」

說是法時，無量眾生過去惡業悉得除滅，無量眾生得法眼凈，無量眾生得須陀洹果乃至阿羅漢果，九萬四千眾生獲得如是凈陀羅尼。無量眾生髮阿耨多羅三藐三菩提心，無量眾生於菩提中心不退轉，無量眾生得如法忍，無量眾生得破欲貪色無色貪，無量眾生得隨空無相愿陀羅尼，無量眾產生就不凈觀。無量眾產生阿那波那，或得舍摩他，或得毗婆舍那，或得性地，或得聲聞辟支佛法，或得菩薩法。一切女人聞已悉得轉于女身，欲界眾生悉受快樂如三禪地。爾時，一切天人八部，供養于佛歡喜而住。

◎爾時，頻婆娑羅王白佛言：「世尊！此世界中無量菩薩，所可成就光明妙色，我從本來初未曾見初未曾聞。世尊！是菩薩光，能照一切娑婆世界。若是菩薩近於阿耨多羅三藐三菩提者，其光云何？」

「大王！若有菩薩成就無上菩提道者，其光能照十方世界。何以故？善法莊嚴諸功德故，成就具足莊嚴法故，一切善根多增長故，以近無上菩提道故，畢竟無上菩提道故，受于如來正法果故，分別演說無邊法故，所可得身無掛礙故，獲得清凈真實法故，所可修集到彼岸故，未來世業已得盡故，成就無量佛正法故，能轉無上妙法輪故，於一切法得自在故

【現代漢語翻譯】 現代漢語譯本：'如果身體中沒有「我」的概念，應當知道這個人獲得了三昧之門（samadhi-gate，禪定之門），會被諸天和世人供養。' 在宣說此法時，無量眾生過去所造的惡業全部得以消除，無量眾生獲得了法眼清凈，無量眾生證得了須陀洹果（Srotaapanna-phala，預流果）乃至阿羅漢果（Arhat-phala，無學果），九萬四千眾生獲得瞭如此清凈的陀羅尼（dharani，總持）。無量眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），無量眾生在菩提心中不再退轉，無量眾生獲得瞭如法忍，無量眾生得以破除欲貪、色貪和無色貪，無量眾生獲得了隨空、無相、愿陀羅尼，無量眾產生就了不凈觀。無量眾產生就了阿那波那（anapana，入出息念），或者獲得了舍摩他（samatha，止），或者獲得了毗婆舍那（vipasyana，觀），或者獲得了性地，或者獲得了聲聞辟支佛法（sravaka-pratyekabuddha-dharma，聲聞獨覺乘之法），或者獲得了菩薩法。一切女人聽聞后都得以轉為男身，欲界眾生都感受到了如同三禪天的快樂。當時，一切天人八部，都供養佛陀，歡喜而住。 那時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）對佛說：『世尊！這個世界中有無量菩薩，他們所成就的光明妙色，我從一開始到現在從未見過，也從未聽聞過。世尊！這些菩薩的光芒，能夠照耀整個娑婆世界（Saha-world，我們所居住的世界）。如果這些菩薩接近阿耨多羅三藐三菩提，他們的光芒又會如何呢？』 『大王！如果有菩薩成就了無上菩提道，他們的光芒能夠照耀十方世界。為什麼呢？因為他們以善法莊嚴一切功德，成就了具足莊嚴的法，一切善根都得以增長，因為他們接近無上菩提道，畢竟成就無上菩提道，接受如來的正法果，分別演說無邊之法，所獲得的身沒有掛礙，獲得了清凈真實的法，所修集的一切都到達了彼岸，未來世的業已經盡，成就了無量佛的正法，能夠轉動無上妙法輪，對於一切法都獲得了自在。』

【English Translation】 English version: 'If there is no concept of 'self' in the body, it should be known that this person has attained the samadhi-gate (the gate of meditative absorption), and will be honored by gods and people of the world.' When this Dharma was being expounded, the past evil karma of countless beings was completely eradicated, countless beings attained the purity of the Dharma-eye, countless beings attained the Srotaapanna-phala (the fruit of stream-entry) up to the Arhat-phala (the fruit of no-more-learning), and ninety-four thousand beings attained such pure dharani (a mnemonic device). Countless beings generated the anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), countless beings did not regress in their Bodhi-mind, countless beings attained the forbearance of the Dharma, countless beings were able to break free from desire-attachment, form-attachment, and formless-attachment, countless beings attained the dharani of following emptiness, signlessness, and wishlessness, countless beings accomplished the contemplation of impurity. Countless beings accomplished anapana (mindfulness of breathing), or attained samatha (calm abiding), or attained vipasyana (insight), or attained the stage of nature, or attained the sravaka-pratyekabuddha-dharma (the Dharma of the Hearers and Solitary Buddhas), or attained the Bodhisattva Dharma. All women, upon hearing this, were able to transform into male bodies, and beings in the desire realm all experienced happiness like that of the third dhyana heaven. At that time, all the gods, humans, and the eight classes of beings, made offerings to the Buddha and dwelt in joy. At that time, King Bimbisara (King of Magadha in ancient India) said to the Buddha: 'World Honored One! The immeasurable Bodhisattvas in this world, the wondrous and radiant colors they have attained, I have never seen or heard of before. World Honored One! The light of these Bodhisattvas can illuminate the entire Saha-world (the world we inhabit). If these Bodhisattvas are close to anuttara-samyak-sambodhi, what will their light be like?' 'Great King! If there are Bodhisattvas who have attained the unsurpassed Bodhi path, their light can illuminate the ten directions. Why is that? Because they adorn all merits with good Dharma, they have accomplished the Dharma of complete adornment, all good roots have increased, because they are close to the unsurpassed Bodhi path, they have ultimately attained the unsurpassed Bodhi path, they receive the fruit of the Tathagata's true Dharma, they separately expound the boundless Dharma, the body they have attained is without hindrance, they have attained the pure and true Dharma, all that they have cultivated has reached the other shore, the karma of future lives has been exhausted, they have accomplished the immeasurable true Dharma of the Buddha, they are able to turn the unsurpassed wondrous Dharma wheel, and they have attained freedom in all Dharmas.'

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，通達一切眾生根故，永斷一切煩惱習故，是故光明悉能遍照十方世界。大王！隨佛功德大勢力故，亦能睹見十方諸佛。」

王言：「世尊！我今欲見十方諸佛菩薩聲聞。」

爾時，世尊告阿若憍陳如：「若我弟子，聲聞之人、在家、出家，是人各各深自思惟所有善法，我亦欲入如來三昧。若有人天得如實忍，若有不退於三乘者，如是眾生亦入于定。復有眾生於三寶所得信敬心，亦復如是入于禪定。」

爾時，世尊即入三昧，其三昧名一切佛境界行智廣如虛空一切智者喜日月光明。如是三昧，聲聞緣覺及諸菩薩，所不能知不能計量，是名佛境界三昧。如來入是三昧已，娑婆世界百億四天下、百億須彌山、百億日月乃至百億有頂，如是等土悉入佛身。娑婆世界、地獄、餓鬼、畜生、天人，有受苦者皆得除滅一切歡喜，譬如比丘入第三禪。所有一切菩薩摩訶薩悉從定起見佛光明，見光明已，自所有光尋滅不現。一切聲聞所受快樂，譬如比丘入第三禪。

爾時，一切無量眾生悉皆自睹如來毛孔，一一毛孔出無量光，如恒河沙等日月光明，亦如恒河沙十住菩薩所有光明，如是光明悉能遍照十方佛土。

爾時，十方諸佛世尊各告大眾：「諸善男子！汝等頗見釋迦如來大光明不？如是光明成就無量

【現代漢語翻譯】 現代漢語譯本：因為通達一切眾生的根性，永遠斷除一切煩惱習氣，所以佛的光明能夠遍照十方世界。大王！憑藉佛的功德和大威神力，也能看到十方諸佛。 國王說：『世尊！我現在想見十方諸佛、菩薩和聲聞。』 當時，世尊告訴阿若憍陳如（Ajñāta Kauṇḍinya）：『如果我的弟子，無論是聲聞乘的人，在家或出家，這些人各自深入思考自己所擁有的善法，我也想進入如來三昧（samādhi）。如果有人天得到如實的忍，如果有人不退轉於三乘（triyāna），這樣的眾生也能進入禪定。還有眾生對三寶（triratna）生起信敬心，也同樣能進入禪定。』 當時，世尊立即進入三昧，這個三昧名為『一切佛境界行智廣如虛空一切智者喜日月光明』。這樣的三昧，聲聞、緣覺（pratyekabuddha）以及諸菩薩都不能知曉，不能衡量，這稱為佛境界三昧。如來進入這個三昧后，娑婆世界（Sahā）的百億四天下、百億須彌山（Sumeru）、百億日月乃至百億有頂天，這些國土都進入佛身。娑婆世界的地獄、餓鬼、畜生、天人，所有受苦的眾生都得以消除一切痛苦，獲得歡喜，就像比丘進入第三禪一樣。所有一切菩薩摩訶薩（bodhisattvamahāsattva）都從禪定中起身，見到佛的光明，見到光明后，他們自身的光明隨即消失不見。一切聲聞所感受的快樂，就像比丘進入第三禪一樣。 當時，一切無量眾生都親自看到如來的毛孔，每一個毛孔都發出無量的光芒，如同恒河沙數般的日月光明，也如同恒河沙數般的十住菩薩（daśabhūmika bodhisattva）所發出的光明，這樣的光明能夠遍照十方佛土。 當時，十方諸佛世尊各自告訴大眾：『各位善男子！你們是否見到釋迦如來（Śākyamuni）的大光明？這樣的光明成就了無量功德。』

【English Translation】 English version: Because of understanding the roots of all sentient beings, and eternally cutting off all afflictions and habits, therefore the Buddha's light is able to illuminate all the ten directions. Great King! Due to the Buddha's merits and great power, one can also see the Buddhas of the ten directions. The king said, 'World Honored One! I now wish to see the Buddhas, Bodhisattvas, and Śrāvakas of the ten directions.' At that time, the World Honored One said to Ajñāta Kauṇḍinya, 'If my disciples, whether they are Śrāvakas, lay or monastic, each deeply contemplate their own good dharmas, I also wish to enter the Tathāgata's samādhi. If any human or deva attains true forbearance, if any do not regress from the three vehicles (triyāna), such beings can also enter samādhi. Furthermore, if beings develop faith and reverence for the Three Jewels (triratna), they can also enter samādhi.' At that time, the World Honored One immediately entered samādhi, which is named 'The Joy of the All-Knowing One, Whose Wisdom and Conduct in the Realm of All Buddhas is as Vast as Space, and Whose Light is Like the Sun and Moon.' Such samādhi cannot be known or measured by Śrāvakas, Pratyekabuddhas, or Bodhisattvas. This is called the samādhi of the Buddha's realm. After the Tathāgata entered this samādhi, the hundred billion four continents, hundred billion Mount Sumerus, hundred billion suns and moons, and even the hundred billion highest heavens of the Sahā world all entered the Buddha's body. The hells, hungry ghosts, animals, humans, and devas of the Sahā world, all those who suffer, had their suffering extinguished and obtained joy, like a Bhikṣu entering the third dhyāna. All the Bodhisattva-Mahāsattvas arose from samādhi and saw the Buddha's light. After seeing the light, their own light immediately disappeared. The joy experienced by all Śrāvakas is like a Bhikṣu entering the third dhyāna. At that time, all immeasurable beings personally saw the Tathāgata's pores, each pore emitting immeasurable light, like the light of suns and moons as numerous as the sands of the Ganges, and also like the light of the ten-dwelling Bodhisattvas (daśabhūmika bodhisattva) as numerous as the sands of the Ganges. Such light was able to illuminate all the Buddha lands of the ten directions. At that time, the World Honored Ones of the ten directions each told their assemblies, 'Good men! Have you seen the great light of Śākyamuni Tathāgata? Such light has accomplished immeasurable merits.'

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無邊功德，是光因於大慈大悲，為于憐愍諸眾生故，是故今者示諸眾生大神變相。一切眾生見是光已，皆發阿耨多羅三藐三菩提心；他方世界有諸眾生得神通者，皆集至此娑婆世界，其不得者遙禮供養。」

爾時，一切諸佛菩薩及聲聞眾，皆悉來詣娑婆世界，一切菩薩悉以七珍種種華香、伎樂、幢蓋，供養恭敬尊重讚歎。有諸眾生處佛身者，皆悉見之。見已，復受無量快樂。

爾時，娑婆世界一切眾生，同共發聲作如是言：「我等以是善因緣故，愿后共生一國土中，令得睹見十方諸佛，三惡業道已得消滅。若有眾生見佛神變，不發阿耨多羅三藐三菩提心者，當知是人常行黑闇。諸菩薩等，為眾生故受種種苦，或化作佛、或作辟支佛，或作聲聞、梵天、帝釋、四大天王、那羅延像，自在天像、龍像、鬼像、阿修羅像、轉輪王像。若有佛界應以聲聞得調伏者現聲聞像，如是等化自非十住不能為也。是故無上菩提之心，成就無量無邊功德。」

爾時，一切諸佛身內所有眾生，以偈頌曰：

「以諸噁心因緣故，　　流轉生老病死者， 　以不親近善知識，　　是故不能到彼岸。 　若能遠離諸噁心，　　諸惡邪見惡因緣， 　能斷三有生死者，　　是則能到于彼岸。 　眾生難得於人身，　　得已值遇善

【現代漢語翻譯】 現代漢語譯本：無邊的功德，是因為佛陀以大慈大悲為根本，爲了憐憫一切眾生，所以今天才向眾生展示如此偉大的神通變化之相。一切眾生見到這光明之後，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；其他世界的眾生中有獲得神通的，都聚集到這個娑婆世界，沒有獲得神通的則在遠處禮拜供養。 當時，一切諸佛菩薩以及聲聞眾，都來到娑婆世界，一切菩薩都用七寶、各種鮮花香料、音樂、寶幢寶蓋，供養、恭敬、尊重、讚歎。有些眾生身處佛身之中，都看到了這些景象。看到之後，又獲得了無量的快樂。 當時，娑婆世界的一切眾生，一同發出聲音說：『我們因為這個善的因緣，願望將來共同出生在一個國土之中，能夠親眼見到十方諸佛，三惡道的業報已經得以消滅。如果有眾生見到佛的神通變化，卻不發起阿耨多羅三藐三菩提心，應當知道這個人常常處於黑暗之中。』諸位菩薩爲了眾生的緣故，承受種種苦難，或者化現為佛、或者化現為辟支佛（獨覺）、或者化現為聲聞、梵天、帝釋（天帝）、四大天王、那羅延（毗濕奴神）像、自在天像、龍像、鬼像、阿修羅像、轉輪王像。如果某個佛界應該用聲聞來調伏的，就現聲聞像，像這樣的化現，不是十地菩薩是不能做到的。所以，無上菩提之心，成就了無量無邊的功德。 當時，一切諸佛身內的所有眾生，用偈頌說道： 『因為各種噁心的因緣，流轉于生老病死之中，因為不親近善知識，所以不能到達彼岸。如果能夠遠離各種噁心，各種邪見惡因緣，能夠斷除三有（欲界、色界、無色界）的生死，這樣就能到達彼岸。眾生難以獲得人身，得到人身之後又遇到善

【English Translation】 English version: The boundless merit is due to the great compassion and pity of the Buddha, for the sake of compassion for all sentient beings, and therefore today, the Buddha shows all sentient beings the great miraculous transformations. All sentient beings, upon seeing this light, all generate the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment); those sentient beings in other worlds who have attained supernatural powers all gather to this Saha world, while those who have not attained them pay homage and offerings from afar. At that time, all the Buddhas, Bodhisattvas, and Sravakas (hearers) all came to the Saha world. All the Bodhisattvas offered, revered, respected, and praised with seven treasures, various flowers, incense, music, banners, and canopies. Some sentient beings who were within the Buddha's body all saw these scenes. Having seen them, they received immeasurable joy. At that time, all the sentient beings in the Saha world, together voiced these words: 'Because of this good cause and condition, we wish to be born together in one land in the future, to be able to see the Buddhas of the ten directions, and the karmic retribution of the three evil paths will have been eliminated. If there are sentient beings who see the Buddha's miraculous transformations but do not generate the aspiration for Anuttara-samyak-sambodhi, it should be known that such a person is always walking in darkness.' The Bodhisattvas, for the sake of sentient beings, endure various sufferings, sometimes manifesting as a Buddha, sometimes as a Pratyekabuddha (solitary Buddha), sometimes as a Sravaka, Brahma, Indra (the king of gods), the Four Heavenly Kings, Narayana (Vishnu), the image of the Free God, the image of a dragon, the image of a ghost, the image of an Asura, the image of a Wheel-Turning King. If a Buddha-realm should be tamed by a Sravaka, then the image of a Sravaka is manifested. Such transformations cannot be done by anyone below the tenth Bhumi (stage of a Bodhisattva). Therefore, the mind of unsurpassed Bodhi achieves immeasurable and boundless merit. At that time, all the sentient beings within the bodies of all the Buddhas spoke in verses: 'Because of the causes and conditions of various evil minds, they transmigrate through birth, old age, sickness, and death. Because they do not associate with good teachers, they are unable to reach the other shore. If one can stay away from various evil minds, various evil views, and evil causes and conditions, and can cut off the cycle of birth and death in the three realms (desire realm, form realm, formless realm), then one can reach the other shore. It is difficult for sentient beings to obtain a human body, and having obtained it, to encounter good

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友難， 　篤信之心復難得，　　得已難得聽正法。 　若有能發菩提心，　　是人能斷諸煩惱， 　亦能教化無量眾，　　現大神變如今佛。 　若能永斷二法者，　　所謂常斷二見等， 　若見一切行無我，　　是人名為善思惟； 　若能修集苦集諦，　　是人能斷諸煩惱； 　若能發起菩提心，　　是人則勝諸世間。」

說是偈已，無量眾生髮阿耨多羅三藐三菩提心。復有眾生髮緣覺心，復有眾生髮聲聞心，或有眾生得無量陀羅尼。復有眾生得如法忍、不退忍、如實忍，或有獲得須陀洹果乃至阿羅漢果。

爾時，波旬悉見娑婆世界在佛身內。見已，悲泣涕淚橫流心生愁惱，若坐、若起、若行、若立，進止出入以手拍頭亦受苦惱，乃至一切魔之眷屬亦復如是。

時魔波旬有一大臣，名曰空樹，見魔愁惱，而說偈言：

「何故愁惱而獨行，　　其心迷亂如狂人， 　所至之處心不樂，　　唯愿天王說因緣。」

時魔波旬復以偈答：

「我見瞿曇大神力，　　是故生惱而狂行， 　內心躁動無安所，　　愁熱逼切及眷屬， 　睹見如來無邊身，　　悉受一切娑婆界， 　令我境界悉空虛，　　是故我今生愁惱。 　十方所有諸聖人，　　悉來集會此世界， 　大設供養供養佛，　　是故

【現代漢語翻譯】 現代漢語譯本： 朋友啊， 真正的信仰之心很難得到，即使得到了，也很難聽聞正法。 如果有人能夠發起菩提心（覺悟之心），這個人就能斷除一切煩惱， 也能教化無量的眾生，展現如同佛陀一般的大神通。 如果能夠永遠斷除兩種法，也就是常常見和斷見等， 如果能見到一切行為都是無我的，這個人就叫做善於思考； 如果能夠修習苦諦和集諦（佛教的兩個基本真理），這個人就能斷除一切煩惱； 如果能夠發起菩提心，這個人就勝過世間的一切。

說完這些偈頌后，無量的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。又有眾生髮起了緣覺心（獨自覺悟之心），又有眾生髮起了聲聞心（聽聞佛法而覺悟之心），或者有眾生得到了無量的陀羅尼（總持法門）。又有眾生得到了如法忍、不退忍、如實忍，或者有眾生獲得了須陀洹果（初果）乃至阿羅漢果（最高果位）。

這時，波旬（魔王）看到娑婆世界（我們所居住的世界）都在佛的身內。看到后，他悲傷地哭泣，淚流滿面，心中愁苦煩惱，無論是坐著、站著、走著還是立著，進退都用手拍打自己的頭，感到痛苦，甚至所有的魔的眷屬也都是這樣。

當時，魔波旬有一個大臣，名叫空樹，看到魔王愁苦煩惱，就說了偈頌： 『為什麼愁苦煩惱獨自走，內心迷亂像個瘋子， 所到之處都不快樂，希望天王說出原因。』

這時，魔波旬又用偈頌回答： 『我看到瞿曇（佛陀）的大神力，所以才生出煩惱而瘋狂地走動， 內心躁動不安，愁苦熱惱逼迫著我和我的眷屬， 看到如來無邊的身體，容納了一切娑婆世界， 讓我的境界都變得空虛，所以我現在才生出愁苦煩惱。 十方所有的聖人，都來到這個世界， 大設供養來供養佛，所以』

【English Translation】 English version: Friend, A true heart of faith is difficult to obtain, and even if obtained, it is difficult to hear the true Dharma. If someone can generate Bodhicitta (the mind of enlightenment), that person can cut off all afflictions, and can also teach countless beings, displaying great supernatural powers like the Buddha. If one can forever cut off the two dharmas, that is, the views of permanence and annihilation, etc., if one can see that all actions are without self, that person is called a good thinker; if one can cultivate the truths of suffering and the origin of suffering (two basic truths of Buddhism), that person can cut off all afflictions; if one can generate Bodhicitta, that person surpasses all in the world.

After speaking these verses, countless beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Some beings generated the mind of Pratyekabuddha (a solitary enlightened one), some beings generated the mind of Sravaka (a disciple who achieves enlightenment by hearing the Dharma), and some beings obtained countless Dharanis (mantras that hold the essence of the teachings). Some beings obtained the forbearance of Dharma, the forbearance of non-retrogression, and the forbearance of reality, or some beings obtained the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat (the highest fruit).

At this time, Mara Papiyas (the demon king) saw that the Saha world (the world we live in) was all within the Buddha's body. Upon seeing this, he wept with sorrow, tears streaming down his face, his heart filled with distress and affliction. Whether sitting, standing, walking, or staying still, he would strike his head with his hands in his comings and goings, feeling pain, and even all the demon's retinue were the same.

At that time, Mara Papiyas had a minister named Empty Tree, who, seeing the demon king's distress and affliction, spoke a verse: 'Why do you walk alone in distress and affliction, your mind confused like a madman, wherever you go, you are not happy, I wish the heavenly king would tell the reason.'

Then, Mara Papiyas replied with a verse: 'I saw the great supernatural power of Gautama (the Buddha), so I am afflicted and walk about madly, my heart is restless and uneasy, sorrow and heat oppress me and my retinue, seeing the boundless body of the Tathagata, encompassing the entire Saha world, making my realm empty, that is why I now feel distress and affliction. All the sages of the ten directions have come to this world, to make great offerings to the Buddha, therefore'

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令我生愁惱。 　瞻睹如來大神力，　　及見眷屬歸依佛， 　我今獨行無伴侶，　　是故令我生愁惱。」

爾時，大臣復說偈言：

「我今多有諸眷屬，　　其心弊惡具器甲， 　力能破壞如來身，　　及能毀壞大神力。」

時魔波旬復說偈言：

「我今眷屬深畏佛，　　云何能壞神通力？ 　若欲生心毀壞時，　　則自見身被五縛。」

是時大臣復說偈言：

「如其怨敵勢力大，　　當詐現親則可壞， 　若知瞿曇有大力，　　先當詐現親厚心。」

時魔波旬復說偈言：

「我若詐現親厚心，　　為欲毀壞瞿曇身， 　即現頸下系死屍，　　為一切人所呵責。」

是時大臣復說偈言：

「一切欲有是魔界，　　所有人天屬如來， 　愿王切敕惡龍王，　　是能破壞瞿曇身。」

時魔波旬復說偈言。

「若汝審知龍有力，　　我已失心汝自約， 　若實能壞瞿曇者，　　我還得土及本心。」

爾時，大臣即便宣告諸惡龍王：「汝當爲我壞瞿曇身。」時諸惡龍將欲飛空而不能動，即語大臣：「敬奉來命欲往毀壞，適生此心便不得去。」

爾時，大臣即生怖畏，作如是念：「我若今者現魔大力，令諸惡龍心生瞋恚，以瞋恚故則能毀壞瞿曇之身。」

【現代漢語翻譯】 現代漢語譯本 令我感到憂愁煩惱。 瞻仰如來（Tathagata，佛的稱號）的大神力，以及看到眷屬都歸依佛陀， 我現在獨自一人沒有伴侶，因此令我感到憂愁煩惱。

這時，大臣又說偈語：

『我現在有很多眷屬，他們的心性邪惡，身披鎧甲， 有能力破壞如來之身，也能摧毀大神力。』

這時，魔波旬（Mara Papiyas，欲界之主）又說偈語：

『我的眷屬深深畏懼佛陀，怎麼可能破壞他的神通力呢？ 如果想要生起毀壞之心，就會看到自己被五種束縛所捆綁。』

這時，大臣又說偈語：

『如果怨敵勢力強大，就應當假裝親近，這樣就可以破壞他， 如果知道瞿曇（Gotama，釋迦牟尼的姓）有強大的力量，就應該先假裝親近。』

這時，魔波旬又說偈語：

『如果我假裝親近，想要破壞瞿曇之身， 就會立刻顯現頸下繫著死屍的形象，被所有人呵責。』

這時，大臣又說偈語：

『一切欲界都是魔的領地，所有的人天都屬於如來， 希望大王嚴厲命令惡龍王，他們能夠破壞瞿曇之身。』

這時，魔波旬又說偈語：

『如果你真的知道龍有力量，我已經失去了主意，你自己去安排吧， 如果真的能破壞瞿曇，我還能得到領土和恢復本心。』

這時，大臣立刻宣告諸惡龍王：『你們應當為我破壞瞿曇之身。』這時，諸惡龍想要飛到空中卻不能動彈，就對大臣說：『我們敬奉您的命令想要前去破壞，剛生起這個念頭就無法動身了。』

這時，大臣立刻感到恐懼，心想：『如果我現在顯現魔的大力，讓諸惡龍心生嗔恨，因為嗔恨的緣故，就能破壞瞿曇之身。』

【English Translation】 English version It causes me sorrow and distress. Gazing upon the great divine power of the Tathagata (Buddha's title), and seeing that the retinue has taken refuge in the Buddha, I am now alone without companions, therefore it causes me sorrow and distress.

At that time, the minister spoke again in verse:

'I now have many followers, their minds are wicked, and they are equipped with armor, They have the power to destroy the body of the Tathagata, and can also destroy his great divine power.'

At that time, Mara Papiyas (Lord of the Desire Realm) spoke again in verse:

'My followers deeply fear the Buddha, how could they destroy his supernatural power? If they were to have the intention to destroy, they would see themselves bound by five fetters.'

At that time, the minister spoke again in verse:

'If the enemy's power is great, one should pretend to be close, then one can destroy him, If one knows that Gotama (Shakyamuni's family name) has great power, one should first pretend to be close.'

At that time, Mara Papiyas spoke again in verse:

'If I pretend to be close, wanting to destroy the body of Gotama, I would immediately appear with a corpse hanging from my neck, and be rebuked by everyone.'

At that time, the minister spoke again in verse:

'All of the Desire Realm is the territory of Mara, all humans and gods belong to the Tathagata, May the king strictly command the evil dragon kings, they are capable of destroying the body of Gotama.'

At that time, Mara Papiyas spoke again in verse:

'If you truly know that the dragons have power, I have lost my mind, you arrange it yourself, If they can truly destroy Gotama, I will regain my territory and my original mind.'

At that time, the minister immediately announced to the evil dragon kings: 'You should destroy the body of Gotama for me.' At that time, the evil dragons wanted to fly into the sky but could not move, and said to the minister: 'We respectfully received your command and wanted to go and destroy him, but as soon as we had this thought, we could not move.'

At that time, the minister immediately felt fear, thinking: 'If I now manifest the great power of Mara, causing the evil dragons to become angry, because of their anger, they will be able to destroy the body of Gotama.'

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爾時，龍宮有化死屍充滿側塞，諸龍見已，自於宮室心不甘樂，作是念言：「是誰化作此死屍耶？」雖復思惟莫知誰為。

爾時，一切四天下中諸大龍王，及其男女、大小、眷屬，即出宮室至佉羅坻山，其山平坦廣縱正等四萬由旬，皆是先聖所游居處七寶具成，乃至難陀婆難陀王，亦舍住處至此山中。四大海中所有龍王，及其眷屬無量無邊，伊羅跋龍王、善住龍王、龜龍王、阿那婆達多龍王、目真鄰陀龍王、德海龍王、水德龍王、舍德龍王、樂德龍王、阿波那羅龍王、山德龍王、牛德龍王、伊羅跋多龍王、長臂龍王、長髮龍王、凈龍王、迦羯羅龍王、水㵱龍王、黑髮龍王、金色龍王、舍拘龍王、念彌龍王、象龍王、利牙龍王、有行龍王、疑網龍王、長面龍王、赤眼龍王、樂見龍王，如是等閻浮提土所有龍王，其數八萬並其眷屬，乃至四萬四千國土所有龍王，皆至佉羅坻山。北郁單越有二龍王：一名、無遍；二名、金身。是二龍王，與無量眾及四萬四千國土龍王，亦至此山。東弗婆提有二龍王：一名、為月；二名、婆私吒。是二龍王，與無量眾生及四萬四千國土龍王，至此山中。西瞿耶尼有二龍王：一名、寶發；二名、光發，及四萬四千國土龍王至此山中，及四天下四生龍王，並其眷屬亦至此山。是諸龍王其身

【現代漢語翻譯】 現代漢語譯本：當時，龍宮裡充滿了由變化而來的死屍，擁擠不堪。眾龍看到后，在自己的宮殿里感到不快樂，心想：『是誰變化出這些死屍呢？』雖然他們反覆思考，卻不知道是誰做的。 當時，四大天下中所有的大龍王，以及他們的男女、老少、眷屬，都離開了宮殿，來到佉羅坻山（Kharachiti Mountain）。這座山平坦寬廣，方圓四萬由旬，是古代聖賢居住的地方，七寶俱全。乃至難陀（Nanda）和婆難陀（Upananda）龍王，也捨棄了住處來到這座山中。四大海中所有的龍王，以及他們無量無邊的眷屬，如伊羅跋（Airavata）龍王、善住（Sudhriti）龍王、龜（Kurma）龍王、阿那婆達多（Anavatapta）龍王、目真鄰陀（Muchilinda）龍王、德海（Gunarnava）龍王、水德（Varunaguna）龍王、舍德（Tyagaguna）龍王、樂德（Ruchiguna）龍王、阿波那羅（Apanara）龍王、山德（Shailaguna）龍王、牛德（Goguna）龍王、伊羅跋多（Airavatara）龍王、長臂（Dirghabahu）龍王、長髮（Dirghakesha）龍王、凈（Shuddha）龍王、迦羯羅（Karkara）龍王、水㵱（Jalashaya）龍王、黑髮（Krishnakesha）龍王、金色（Suvarna）龍王、舍拘（Shakya）龍王、念彌（Nemi）龍王、象（Hasti）龍王、利牙（Tikshnadanta）龍王、有行（Gatimat）龍王、疑網（Vichikitsa）龍王、長面（Dirghavadana）龍王、赤眼（Lohitaksha）龍王、樂見（Darshanakama）龍王，像這樣閻浮提（Jambudvipa）所有龍王，共有八萬及其眷屬，乃至四萬四千國土的所有龍王，都來到佉羅坻山。北郁單越（Uttarakuru）有兩位龍王：一位名叫無遍（Apratigha），一位名叫金身（Suvarnakaya）。這兩位龍王，與無量大眾以及四萬四千國土的龍王，也來到這座山。東弗婆提（Purvavideha）有兩位龍王：一位名叫為月（Chandrama），一位名叫婆私吒（Vashishta）。這兩位龍王，與無量眾生以及四萬四千國土的龍王，來到這座山中。西瞿耶尼（Aparagodaniya）有兩位龍王：一位名叫寶發（Ratnakara），一位名叫光發（Prabhakara），以及四萬四千國土的龍王來到這座山中，還有四大天下四生（胎生、卵生、濕生、化生）的龍王，以及他們的眷屬也來到這座山。這些龍王的身

【English Translation】 English version: At that time, the dragon palace was filled with corpses transformed by magic, crowded and congested. Upon seeing this, the dragons felt unhappy in their own palaces, thinking, 'Who has transformed these corpses?' Although they pondered repeatedly, they did not know who had done it. At that time, all the great dragon kings in the four great continents, along with their men, women, young, old, and retinues, left their palaces and went to Mount Kharachiti. This mountain was flat and vast, spanning forty thousand yojanas, a place where ancient sages had resided, complete with seven treasures. Even Nanda and Upananda, the dragon kings, abandoned their dwellings to come to this mountain. All the dragon kings in the four great oceans, along with their immeasurable retinues, such as Airavata, Sudhriti, Kurma, Anavatapta, Muchilinda, Gunarnava, Varunaguna, Tyagaguna, Ruchiguna, Apanara, Shailaguna, Goguna, Airavatara, Dirghabahu, Dirghakesha, Shuddha, Karkara, Jalashaya, Krishnakesha, Suvarna, Shakya, Nemi, Hasti, Tikshnadanta, Gatimat, Vichikitsa, Dirghavadana, Lohitaksha, and Darshanakama, all the dragon kings of Jambudvipa, numbering eighty thousand with their retinues, and even the dragon kings of forty-four thousand lands, all came to Mount Kharachiti. In Uttarakuru, there were two dragon kings: one named Apratigha, and the other named Suvarnakaya. These two dragon kings, along with countless multitudes and the dragon kings of forty-four thousand lands, also came to this mountain. In Purvavideha, there were two dragon kings: one named Chandrama, and the other named Vashishta. These two dragon kings, along with countless beings and the dragon kings of forty-four thousand lands, came to this mountain. In Aparagodaniya, there were two dragon kings: one named Ratnakara, and the other named Prabhakara, along with the dragon kings of forty-four thousand lands, came to this mountain, and the dragon kings of the four births (womb-born, egg-born, moisture-born, and transformation-born) of the four great continents, along with their retinues, also came to this mountain. The bodies of these dragon kings

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皆如四寸藥根，以瞋恚故身如須彌。

時魔波旬，見如是等諸龍王已，告其眷屬：「諦聽，諦聽！以我力故令如是龍從宮室出，至彼大山悉失勢力，不能毀壞瞿曇沙門。」◎

大方等大集經卷第三十三

◎爾時，復有大臣名曰戒梯，即白魔言：「大王！如是龍王為欲破壞釋迦身故集會一處，各作是念：『我今當以何等方便，壞瞿曇身？』」

波旬答言：「我有是事。若審，汝當往看。」爾時，大臣與百千萬眾生，欲往彼山。

爾時，如來從禪定起，坐於一面示現常身。大臣既見如來常身在摩伽陀國，見已，即作是念：「瞿曇沙門退失神通，將不於我生怖畏耶？欲於我所生大惡乎？我應先至彼瞿曇所，與共談論。」

爾時，大臣即與大眾往至佛所，而說偈言：

「汝身未度生死海，　　云何當能度眾生， 　瞿曇勿誑諸眾生，　　說言當得大涅槃。」

爾時，如來複以偈答：

「我已得度生死海，　　亦得永脫一切有， 　我以慈悲因緣故，　　說言眾生當涅槃。 　汝已於昔無量世，　　發起無上菩提心， 　已曾供養無量數，　　百千巨億諸世尊。 　汝今定當得佛道，　　云何言我誑眾生？ 　我今施汝大念力，　　便可至心觀本身。」

爾時，大臣聞是

【現代漢語翻譯】 現代漢語譯本 都像四寸長的藥根一樣，因為嗔恚的緣故，身體變得像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣巨大。 當時，魔王波旬（Mara Papiyas，佛教中的魔王）見到這些龍王后，告訴他的眷屬：『仔細聽，仔細聽！因為我的力量，讓這些龍從宮殿出來，到那大山時都失去力量，不能摧毀瞿曇（Gautama，釋迦牟尼的姓）沙門。』 《大方等大集經》卷第三十三 這時，又有一位大臣名叫戒梯（Jieti），對魔王說：『大王！這些龍王爲了破壞釋迦（Sakya，釋迦牟尼的姓）的身體，聚集在一處，各自想著：『我現在應當用什麼方法，破壞瞿曇的身體？』 波旬回答說：『我有辦法。如果確實如此，你應該去看看。』當時，大臣和成百上千萬的眾生，想要去那座山。 這時，如來（Tathagata，佛的稱號）從禪定中起身，坐在一旁，示現常身。大臣見到如來常身在摩伽陀國（Magadha，古印度的一個王國），見到后，就想：『瞿曇沙門退失了神通，難道不會對我產生畏懼嗎？難道要對我產生大惡嗎？我應該先到瞿曇那裡，和他談論。』 當時，大臣就和大眾一起到佛陀那裡，並說了偈語： 『你的身體還沒有度過生死苦海， 怎麼能夠度化眾生呢？ 瞿曇不要欺騙眾生， 說能夠得到大涅槃（Nirvana，佛教的最高境界）。』 這時，如來又用偈語回答： 『我已經度過生死苦海， 也永遠解脫了一切存在。 我因為慈悲的緣故， 說眾生能夠得到涅槃。 你已經在過去無量世中， 發起了無上的菩提心（Bodhi，覺悟之心）， 曾經供養過無數， 成百上千億的諸位世尊（Buddha，佛的稱號）。 你現在必定能夠成就佛道， 怎麼說我欺騙眾生呢？ 我現在給你大念力， 你就可以至誠地觀察自身。』 當時，大臣聽到這些話

【English Translation】 English version All are like four-inch medicinal roots, and because of anger, their bodies become as large as Mount Sumeru (the central mountain in Buddhist cosmology). At that time, Mara Papiyas (the demon king in Buddhism), seeing these dragon kings, said to his retinue: 'Listen carefully, listen carefully! Because of my power, I will make these dragons leave their palaces, and when they reach that great mountain, they will lose their power and be unable to destroy the Gautama (Sakyamuni's family name) Śramaṇa (ascetic monk).' The Great Vaipulya Mahasamghata Sutra, Volume 33 At that time, there was also a minister named Jieti, who said to the demon king: 'Great King! These dragon kings, in order to destroy Sakya's (Sakyamuni's family name) body, have gathered in one place, each thinking: 'What method should I use now to destroy Gautama's body?' Papiyas replied: 'I have a way. If it is indeed so, you should go and see.' At that time, the minister and hundreds of millions of beings wanted to go to that mountain. At that time, the Tathagata (an epithet of the Buddha) arose from meditation and sat on one side, manifesting his ordinary body. The minister, seeing the Tathagata's ordinary body in Magadha (an ancient kingdom in India), thought: 'Has the Gautama Śramaṇa lost his supernatural powers? Could it be that he is not afraid of me? Could it be that he intends to do great evil to me? I should go to Gautama first and discuss with him.' At that time, the minister and the multitude went to the Buddha and spoke in verse: 'Your body has not yet crossed the sea of birth and death, How can you liberate sentient beings? Gautama, do not deceive sentient beings, Saying that they can attain great Nirvana (the highest state in Buddhism).' At that time, the Tathagata replied in verse: 'I have already crossed the sea of birth and death, And have also been eternally liberated from all existence. Because of my compassion, I say that sentient beings can attain Nirvana. You have, in countless past lives, Aroused the unsurpassed Bodhi (enlightenment) mind, And have offered to countless, Hundreds of millions of Buddhas (an epithet of the Buddha). You will surely attain Buddhahood, How can you say that I deceive sentient beings? I now give you great mindfulness, So that you can sincerely observe yourself.' At that time, the minister heard these words

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偈已，即自觀察過去本身，了了明見發菩提心，供養無量無邊諸佛。見已，即時心大慚愧，于如來前頭面著地，懺悔作禮，白佛言：「世尊！我今已憶無量世中發菩提心，已曾供養無量億佛，于諸佛所聽受妙法，已得修行六波羅蜜。

「世尊！迦葉佛時有一比丘說聲聞乘，我不思惟，便言：『是語非是佛語，魔之所說。』是人已發菩提之心行菩薩道，以是因緣，迦葉如來不授我記，我因是事生於魔界，受是身來，已經五萬七千億歲。世尊！我寧以是過去等身受地獄苦，終不退于菩提之心。」

佛言：「大臣！善哉，善哉！若人以金如須彌山並七寶物，于無量世供養于佛，其福不如發菩提心。何以故？發是心者，乃是供養十方諸佛。」

爾時，戒梯菩薩即于座上得如法忍，從坐而起頭面作禮，繞佛三匝，以身上衣供養于佛，乃至四萬四千大眾亦復如是。

時魔波旬見其大臣及其眷屬已歸依佛，心生苦惱，牢閉門戶卻坐一面。

爾時，世尊即為大眾說三種慈：所謂生緣、法緣、無緣，如虛空目中之所宣說。

爾時，一切諸天、龍王，悉皆集會佉羅坻山先聖住處，欲動不能欲行亦然，欲現大身而復不能，尋向難陀婆難陀王而作是言：「大王！先者所作臭穢死屍，皆是波旬之所為也。是

【現代漢語翻譯】 現代漢語譯本 說完偈頌后，他立刻觀察自己過去的生命，清楚地看到自己發菩提心（bodhicitta，覺悟之心），供養了無量無邊的諸佛。看到這些后，他立刻感到非常慚愧，在如來（tathagata，佛的稱號）面前五體投地，懺悔作禮，對佛說：『世尊！我現在憶起了在無量世中發菩提心，曾經供養過無量億佛，在諸佛那裡聽受了微妙的佛法，已經修行了六波羅蜜（paramita，到達彼岸的六種修行方法）。』 『世尊！在迦葉佛（Kasyapa Buddha，過去七佛之一）時期，有一位比丘（bhikkhu，佛教出家人）宣說聲聞乘（sravakayana，小乘佛教），我沒有仔細思考，就說：『這些話不是佛說，是魔說的。』這個人已經發了菩提心，修行菩薩道（bodhisattvayana，大乘佛教），因為這個因緣，迦葉如來沒有給我授記（vyakarana，對未來成佛的預言），我因為這件事而生於魔界，受這個身體已經五萬七千億歲了。世尊！我寧願用過去無數的身體承受地獄的痛苦，也終不退失菩提之心。』 佛說：『大臣！好啊，好啊！如果有人用像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣多的黃金和七寶，在無量世中供養佛，他的福報也不如發菩提心。為什麼呢？因為發菩提心的人，就是供養十方諸佛。』 當時，戒梯菩薩（Shiladitya Bodhisattva）立刻在座位上得到了如法忍（ksanti，安忍），從座位上站起來，五體投地作禮，繞佛三圈，用身上的衣服供養佛，乃至四萬四千大眾也都是這樣。 當時，魔波旬（Mara Papiyas，佛教中的魔王）看到他的大臣和眷屬都皈依了佛，心中感到苦惱，緊閉門戶，退坐在一旁。 當時，世尊就為大眾宣說了三種慈（maitri，慈愛）：所謂生緣慈（sattvamaitri，對眾生的慈愛）、法緣慈（dharmamaitri，對佛法的慈愛）、無緣慈（nirupadhikamaitri，無條件的慈愛），就像在虛空目（akasha-netra，佛的智慧之眼）中所宣說的那樣。 當時，一切諸天、龍王，都到了佉羅坻山（Kharadiya Mountain）先聖居住的地方，想要動卻不能動，想要走也走不了，想要現出大身形也做不到，隨即向難陀（Nanda）和婆難陀（Upananda）龍王說：『大王！先前所做的那些臭穢死屍，都是波旬所為啊。』

【English Translation】 English version Having finished the verse, he immediately observed his past lives, clearly seeing that he had generated the bodhicitta (the mind of enlightenment), and had made offerings to countless Buddhas. Upon seeing this, he immediately felt great shame, prostrated himself before the Tathagata (the Buddha), repented, and said to the Buddha: 'World Honored One! I now recall that in countless lifetimes I generated the bodhicitta, and had made offerings to countless billions of Buddhas. I had listened to the wonderful Dharma (Buddhist teachings) from those Buddhas, and had practiced the Six Paramitas (perfections).' 'World Honored One! During the time of Kasyapa Buddha (one of the past seven Buddhas), there was a bhikkhu (Buddhist monk) who preached the Sravakayana (the Vehicle of Hearers, Hinayana Buddhism). Without thinking it through, I said: 「These words are not the Buddha』s words, they are spoken by Mara (demon).」 This person had already generated the bodhicitta and was practicing the Bodhisattvayana (the Bodhisattva Vehicle, Mahayana Buddhism). Because of this, Kasyapa Tathagata did not give me a vyakarana (prediction of future Buddhahood). Because of this, I was born in the realm of Mara, and have had this body for 570 billion years. World Honored One! I would rather endure the suffering of hell with countless past bodies than ever retreat from the bodhicitta.' The Buddha said: 'Minister! Excellent, excellent! If a person were to offer gold as much as Mount Sumeru (the central mountain in Buddhist cosmology) and the seven treasures to the Buddha for countless lifetimes, their merit would not be as great as generating the bodhicitta. Why is that? Because one who generates the bodhicitta is making offerings to all the Buddhas of the ten directions.' At that time, Shiladitya Bodhisattva immediately attained the ksanti (patience) on his seat, rose from his seat, prostrated himself, circumambulated the Buddha three times, and offered his clothes to the Buddha. The 44,000 members of the assembly did the same. At that time, Mara Papiyas (the demon king) saw that his minister and his retinue had taken refuge in the Buddha, and felt distressed. He closed his doors and sat down to one side. At that time, the World Honored One explained to the assembly the three kinds of maitri (loving-kindness): namely, sattvamaitri (loving-kindness towards beings), dharmamaitri (loving-kindness towards the Dharma), and nirupadhikamaitri (unconditional loving-kindness), as it is explained in the akasha-netra (the eye of wisdom). At that time, all the devas (gods) and dragon kings arrived at the place where the sages of Kharadiya Mountain resided. They wanted to move but could not, they wanted to walk but could not, and they wanted to manifest their great bodies but could not. They then said to the dragon kings Nanda and Upananda: 'Great Kings! The foul and putrid corpses that were made earlier were all the work of Mara.'

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故令我悉來至此受是小身。若能歸依魔波旬者，可得解脫。」

爾時，伊羅跋羅龍王言：「魔王今者喪失本心及其神足，云何當能救濟汝等？」

爾時，龍王或有歸依四天王者，或有歸依忉利天，或焰摩天，或兜術天，或化樂天，或他化自在天，或梵天等。

爾時，海龍王即作是言：「汝等不見釋迦如來，一切賢聖人天雜類大設供養而歸依耶？」

爾時，或有龍王歸依那茶仙人，或馬藏仙人，或歸廣仙人，或光味仙人，或跋伽婆仙人，歸依如是等五種仙人。是五仙人悉得五通住于雪山，悉在光味大仙人所聽受正法。光味菩薩，亦以種種無量讚歎，讚歎如來。

爾時，仙人悉聞一切龍王音聲。聞已，即白光味仙人：「頗聞諸龍哭聲不耶？」

答言：「已聞。」

「大士！唯愿往彼救濟其苦。」

光味答言：「汝等可往，我不得去。所以者何？今有大天欲得聞受無緣慈故。」時四仙人禮拜光味，往佉羅坻山而救濟之。

諸龍見已，即各舉聲求哀求救。仙人答言：「我不能救，彼雪山中有一菩薩名曰光味，彼能救拔，吾等不能，汝當一心求哀作禮。」時諸龍王各自同聲向彼作禮。

爾時，光味聞是聲已，與無量諸天大眾至佉羅坻山。龍王見已，頭面作禮：「

【現代漢語翻譯】 現代漢語譯本 『所以才讓我都來到這裡，承受這弱小的身體。如果能夠歸順魔波旬（魔王名），或許可以得到解脫。』 當時，伊羅跋羅龍王（龍王名）說：『魔王現在已經喪失了本心和他的神通，怎麼可能救濟你們呢？』 當時，有的龍王歸順四天王（佛教護法神），有的歸順忉利天（欲界第二天），有的歸順焰摩天（欲界第三天），有的歸順兜率天（欲界第四天），有的歸順化樂天（欲界第五天），有的歸順他化自在天（欲界第六天），有的歸順梵天（色界初禪天）等。 當時，海龍王就說：『你們難道沒有看見釋迦如來（佛陀名），一切賢聖人天以及各種雜類眾生都大設供養而歸順他嗎？』 當時，有的龍王歸順那茶仙人（仙人名），有的歸順馬藏仙人（仙人名），有的歸順廣仙人（仙人名），有的歸順光味仙人（仙人名），有的歸順跋伽婆仙人（仙人名），歸順像這樣的五種仙人。這五位仙人都得到了五神通，住在雪山，都在光味大仙人那裡聽受正法。光味菩薩（菩薩名），也用種種無量的讚歎，讚歎如來。 當時，仙人們都聽到了所有龍王的聲音。聽到后，就對光味仙人說：『您聽到那些龍的哭聲了嗎？』 回答說：『已經聽到了。』 『大士（對菩薩的尊稱）！希望您前往那裡救濟他們的痛苦。』 光味回答說：『你們可以去，我不能去。這是為什麼呢？因為現在有大天想要聽受無緣慈（佛教慈悲觀）的教法。』當時，四位仙人禮拜光味，前往佉羅坻山（山名）去救濟那些龍。 眾龍見到他們后，就各自發出聲音哀求救助。仙人回答說：『我們不能救你們，那雪山中有一位菩薩名叫光味，他能救拔你們，我們不能，你們應當一心哀求並向他作禮。』當時，眾龍王各自同聲向光味菩薩作禮。 當時，光味聽到這些聲音后，就與無量諸天大眾來到佉羅坻山。龍王們見到他后，頭面作禮：

【English Translation】 English version 'That's why I've all come here to endure this small body. If one can submit to Mara Papiyas (name of a demon king), perhaps one can attain liberation.' At that time, the Dragon King Elapatra (name of a dragon king) said, 'The demon king has now lost his original mind and his supernatural powers, how can he possibly save you?' At that time, some dragon kings submitted to the Four Heavenly Kings (Buddhist guardian deities), some to Trayastrimsha Heaven (second heaven of the desire realm), some to Yama Heaven (third heaven of the desire realm), some to Tushita Heaven (fourth heaven of the desire realm), some to Nirmanarati Heaven (fifth heaven of the desire realm), some to Paranirmitavasavartin Heaven (sixth heaven of the desire realm), and some to Brahma Heaven (first dhyana heaven of the form realm), and so on. At that time, the Sea Dragon King then said, 'Have you not seen that Shakyamuni Tathagata (name of the Buddha), all the sages, humans, gods, and various kinds of beings are making great offerings and submitting to him?' At that time, some dragon kings submitted to Narada Rishi (name of a sage), some to Ashva-garbha Rishi (name of a sage), some to Vistara Rishi (name of a sage), some to Prabha-rasa Rishi (name of a sage), and some to Bhargava Rishi (name of a sage), submitting to these five kinds of sages. These five sages all attained the five supernatural powers, resided in the Snowy Mountains, and all listened to the true Dharma from the great sage Prabha-rasa. The Bodhisattva Prabha-rasa (name of a Bodhisattva) also used various immeasurable praises to praise the Tathagata. At that time, the sages all heard the voices of all the dragon kings. Having heard this, they said to the sage Prabha-rasa, 'Have you heard the cries of those dragons?' He replied, 'I have heard them.' 'Great Bodhisattva (honorific title for a Bodhisattva)! We hope you will go there to relieve their suffering.' Prabha-rasa replied, 'You can go, I cannot go. Why is that? Because now there is a great god who wishes to hear the teaching of impartial compassion (Buddhist concept of compassion).' At that time, the four sages bowed to Prabha-rasa and went to Mount Kharachiti (name of a mountain) to relieve the dragons. When the dragons saw them, they each raised their voices, begging for help. The sages replied, 'We cannot save you, there is a Bodhisattva in the Snowy Mountains named Prabha-rasa, he can save you, we cannot, you should wholeheartedly beg and bow to him.' At that time, the dragon kings all together bowed to the Bodhisattva Prabha-rasa. At that time, when Prabha-rasa heard these voices, he came to Mount Kharachiti with countless gods and the masses. When the dragon kings saw him, they bowed their heads to the ground:

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唯愿大士救我等苦。」爾時，光味菩薩知時已到，欲說星宿。

爾時，大海龍王白光味菩薩言：「大士！是星宿者，誰之所說？誰作大星？誰作小星？誰作日月？何日之中？何星在先？云何滿月？云何為時？如是星宿系屬何天？性是何等？何輕何重？何善何惡？何食何施？誰造此晝？誰作此夜？影有幾步，名曰為轉？云何南轉？云何北轉？大士！汝于諸仙最為第一，唯愿具足分別解說。」

爾時，光味菩薩告諸龍王：「大王！先過去世賢劫之初，旃陀延城，其城有王名無量凈，正法治國，不貪慾樂常樂寂靜才智聰達。王有夫人，欲心發動與王遊行，在一林中貪心視王，即便妊身。是時，夫人時滿即生其兒，頭耳項眼唇口悉皆似驢，余分似人。其母見已，即生怖畏，擲之廁中。身未至地，是時驢鬼于空接取，往雪山之中，瞻看哺養猶如生子。時雪山之中有甘美藥，驢鬼採取以食是兒，是兒食已身則轉異，有大光明，福相具足智慧慈悲。以是因緣，諸天禮拜供養讚歎，為是兒故。于雪山中有諸種種藥草果蓏，余相悉轉唯唇似驢，是故名為驢唇仙人，於六萬年受持禁戒常翹一足。一切梵天、魔天、帝釋，大設供養而供養之，皆悉合掌，白驢唇仙人：『欲求何愿？唯愿語之，若我力能，我當施汝。』仙人答言：『

【現代漢語翻譯】 現代漢語譯本：唯愿大士救度我們這些受苦的人。』那時，光味菩薩知道時機已到，想要講述星宿的奧秘。 那時，大海龍王向光味菩薩說道：『大士！這些星宿是誰所說的？是誰創造了大星？是誰創造了小星？是誰創造了太陽和月亮？在每一天中，哪顆星先出現？為什麼會有滿月？如何確定時間？這些星宿都屬於哪一層天？它們的性質是什麼？哪些是輕的，哪些是重的？哪些是善的，哪些是惡的？它們吃什麼，又施捨什麼？是誰創造了白天？是誰創造了夜晚？影子移動多少步，才算是一次轉動？什麼是南轉？什麼是北轉？大士！您在所有仙人中最為傑出，希望您能詳細地為我們分別解說。』 那時，光味菩薩告訴諸位龍王：『大王！在過去世賢劫之初，有一個名叫旃陀延的城市，城中有一位國王，名叫無量凈，他以正法治理國家，不貪圖享樂，常常喜歡寂靜，才智聰慧。國王有一位夫人，慾念發動，與國王交合，在一片樹林中，她貪婪地看著國王，隨即懷了身孕。當時，夫人足月後生下了一個孩子，他的頭、耳朵、脖子、眼睛、嘴唇和嘴巴都像驢，其餘部分像人。他的母親看到后，心生恐懼，將他扔到廁所里。在他身體還未落地時，一個驢鬼在空中接住了他，將他帶到雪山中，像對待自己的孩子一樣照看哺養。當時，雪山中有甘美的藥草，驢鬼採來給這個孩子吃，孩子吃後身體發生了變化，變得光芒四射，福相具足，智慧慈悲。因為這個緣故，諸天都禮拜供養讚歎他，爲了這個孩子。在雪山中生長著各種各樣的藥草和果實，他其餘的相貌都發生了變化，只有嘴唇像驢，因此被稱為驢唇仙人，他在六萬年中受持禁戒，常常單腳站立。一切梵天、魔天、帝釋都為他大設供養，都雙手合十，對驢唇仙人說：『您想要什麼願望？請告訴我們，如果我們的能力能夠做到，我們一定滿足您。』仙人回答說：『

【English Translation】 English version: 'We beseech the great Bodhisattva to save us from our suffering.' At that time, Bodhisattva Guangwei, knowing the time was right, desired to speak about the constellations. Then, the Dragon King of the Great Ocean said to Bodhisattva Guangwei, 'Great Bodhisattva! Who speaks of these constellations? Who created the large stars? Who created the small stars? Who created the sun and the moon? In each day, which star appears first? Why is there a full moon? How is time determined? To which heaven do these constellations belong? What is their nature? Which are light, and which are heavy? Which are good, and which are evil? What do they eat, and what do they give? Who created the day? Who created the night? How many steps does a shadow move to be considered a rotation? What is a southern rotation? What is a northern rotation? Great Bodhisattva! You are the most outstanding among all the immortals, we beseech you to explain and differentiate these matters in detail.' At that time, Bodhisattva Guangwei said to the Dragon Kings, 'Great Kings! In the beginning of the past kalpa of the virtuous, there was a city named Chandrayana. In that city, there was a king named Immeasurable Purity, who governed the country with righteous laws, did not crave pleasure, and always loved tranquility, and was intelligent and wise. The king had a queen, whose desires were aroused, and she had intercourse with the king. In a forest, she looked at the king with greed, and then became pregnant. At that time, when the queen's term was complete, she gave birth to a child whose head, ears, neck, eyes, lips, and mouth all resembled a donkey, while the rest of his body resembled a human. When his mother saw him, she was terrified and threw him into the toilet. Before his body reached the ground, a donkey ghost caught him in the air and took him to the Snowy Mountains, where he looked after and nurtured him as if he were his own child. At that time, there were sweet medicinal herbs in the Snowy Mountains, which the donkey ghost gathered and fed to the child. After eating them, the child's body transformed, becoming radiant, with blessings and wisdom and compassion. Because of this, the gods all bowed, made offerings, and praised him, for the sake of this child. In the Snowy Mountains, various kinds of herbs and fruits grew, and all his other features transformed, except for his lips, which still resembled a donkey's. Therefore, he was called the Donkey-Lip Immortal. For sixty thousand years, he observed the precepts and often stood on one foot. All the Brahma gods, Mara gods, and Indra made great offerings to him, and with their palms together, they said to the Donkey-Lip Immortal, 'What wish do you desire? Please tell us, and if it is within our power, we will grant it to you.' The immortal replied, '

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我今欲得了知星宿，為眾人故心生憐愍。』一切天言：『若為憐愍一切眾生，欲得知者，愿當說之。』仙人言：『梵天！我實不解最初宿。』」說是星時，諸大龍王，于光味菩薩心生歡喜。

爾時，光味菩薩為諸龍王出微妙音讚歎三寶，又作是言：「我今真實不能救拔汝等苦惱，唯有如來釋迦之尊乃能救之。釋迦如來為欲調伏諸眾生故，于無量世能捨所珍，修習慈悲為救苦惱。」

爾時，一切龍王、男女、大小至心念佛讚歎歸依：「南無世尊于眾生中最為殊勝，一切法中心得自在，于諸法海已到彼岸，能救一切眾生苦惱，施其安樂平等無二。憐愍一切能示正道惠施正眼，一切天、龍之所供養，能受一切十方世界所有人天微妙供具。世尊！我今多受無量苦惱，唯愿慈悲少垂救拔。」是諸龍王心念佛已，尋自見身如先無異。

時光味菩薩語諸龍王：「如來功德不可思議，為眾生故於無量世修行具足六波羅蜜，說三慈悲調伏眾生，說一切法無我無作，說陰入界四大煩惱，說煩惱性及眾生性，說一切法無性無相、無礙無作無垢無凈、無明無暗無取無舍、無行無住無一無二，陰入界等及以四大亦復如是，名第一義空。是故如來能調眾生為無上尊，是故如來能拔汝等無量苦惱。」

日密分中救龍品第六

【現代漢語翻譯】 現代漢語譯本：『我今天想要了解星宿的知識，爲了眾生的緣故心生憐憫。』一切天神說：『如果爲了憐憫一切眾生，想要了解星宿的知識，請您說出來吧。』仙人說：『梵天（印度教主神），我實在不瞭解最初的星宿。』當仙人說這些關於星宿的事情時，各位大龍王對光味菩薩心生歡喜。 當時，光味菩薩為各位龍王發出微妙的聲音讚歎三寶（佛、法、僧），又這樣說道：『我今天實在不能救拔你們的苦惱，只有如來釋迦（佛陀的尊稱）才能救拔你們。釋迦如來爲了調伏眾生，在無量世中能夠捨棄所珍愛之物，修習慈悲來救度苦惱。』 當時，一切龍王、男女、大小都至誠地念佛，讚歎歸依：『南無（皈依）世尊（佛陀的尊稱），在眾生之中最為殊勝，在一切法中內心自在，在諸法之海已經到達彼岸，能夠救度一切眾生的苦惱，給予他們安樂，平等無二。憐憫一切眾生，能夠指示正道，給予正見，一切天、龍都供養他，能夠接受十方世界所有人和天微妙的供養。世尊！我們現在承受著無量的苦惱，只希望您慈悲稍微垂憐救拔。』這些龍王心中唸佛之後，立刻看到自己的身體和之前沒有不同。 這時，光味菩薩對各位龍王說：『如來的功德不可思議，爲了眾生的緣故，在無量世中修行圓滿了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），宣說三慈悲（眾生緣慈、法緣慈、無緣慈）來調伏眾生，宣說一切法無我無作，宣說陰（色、受、想、行、識）、入（眼、耳、鼻、舌、身、意）、界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界）四大（地、水、火、風）煩惱，宣說煩惱的性質和眾生的性質，宣說一切法無性無相、無礙無作、無垢無凈、無明無暗、無取無舍、無行無住、無一無二，陰、入、界等以及四大也是如此，這叫做第一義空。因此，如來能夠調伏眾生，成為無上尊，因此，如來能夠拔除你們無量的苦惱。』

【English Translation】 English version: 'I now wish to understand the constellations, and out of compassion for all beings, my heart is moved.' All the gods said, 'If it is out of compassion for all beings that you wish to understand, please speak of it.' The sage said, 'Brahma (Hindu creator god)! I truly do not understand the first constellation.' When the sage spoke of these things about the stars, all the great Dragon Kings felt joy in their hearts towards Bodhisattva Light Taste. At that time, Bodhisattva Light Taste, for the sake of the Dragon Kings, uttered a subtle sound praising the Three Jewels (Buddha, Dharma, Sangha), and further said: 'I am truly unable to rescue you from your suffering, only the Tathagata Shakyamuni (an honorific title for the Buddha) can rescue you. The Tathagata Shakyamuni, in order to tame all beings, has been able to give up what he cherished in countless lifetimes, cultivating compassion to save from suffering.' At that time, all the Dragon Kings, male and female, young and old, wholeheartedly recited the Buddha's name, praised and took refuge: 'Namo (homage to) World Honored One (an honorific title for the Buddha), the most excellent among all beings, with a heart free in all dharmas, having reached the other shore of the sea of dharmas, able to save all beings from suffering, giving them peace and joy, equal and without duality. Compassionate to all, able to show the right path, bestowing right vision, worshipped by all gods and dragons, able to receive all the subtle offerings of all humans and gods in the ten directions. World Honored One! We are now enduring immeasurable suffering, we only hope that you will have compassion and slightly extend your rescue.' After these Dragon Kings had the Buddha in their minds, they immediately saw their bodies as before, without any difference. At this time, Bodhisattva Light Taste said to the Dragon Kings: 'The merits of the Tathagata are inconceivable, for the sake of all beings, he has cultivated the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) to perfection in countless lifetimes, expounding the Three Compassions (compassion for sentient beings, compassion for the Dharma, compassion without object) to tame all beings, expounding that all dharmas are without self and without action, expounding the skandhas (form, feeling, perception, mental formations, consciousness), the ayatanas (eye, ear, nose, tongue, body, mind), the dhatus (eye-element, ear-element, nose-element, tongue-element, body-element, mind-element, form-element, sound-element, smell-element, taste-element, touch-element, dharma-element), the four great elements (earth, water, fire, wind) and afflictions, expounding the nature of afflictions and the nature of beings, expounding that all dharmas are without nature, without form, without obstruction, without action, without defilement, without purity, without ignorance, without darkness, without grasping, without abandoning, without movement, without dwelling, without one, without two, the skandhas, ayatanas, dhatus, and the four great elements are also like this, this is called the ultimate emptiness. Therefore, the Tathagata is able to tame all beings, becoming the supreme one, therefore, the Tathagata is able to remove your immeasurable suffering.'

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爾時，世尊告光味菩薩：「善男子！汝今欲聞諸龍業不？」

光味菩薩白佛言：「世尊！今正是時，唯愿演說。」

佛言：「善哉，善哉！善男子！至心諦聽，當爲汝說。」爾時，一切天人以好香華、妓樂、幡蓋供養于佛。

爾時，世尊與欲色界一切諸天、無量聲聞及菩薩眾，從摩伽陀國趣須彌山。爾時，梵天設七寶座以待如來，復有造作七寶街道。是時，梵王作如是言：「唯愿如來經涉此路，坐我座上。」

爾時，他化自在天覆以閻浮檀那寶造床及道，亦言：「如來願行此路坐我座上。」

爾時，化樂諸天覆以天金造床及道，亦言：「如來願行此道坐我金床。」

爾時，刪兜術陀天覆以天銀造床及道，亦言：「如來願行此道坐我銀床。」

時夜摩天覆以琉璃造床及道，亦言：「如來願行此道坐琉璃床。」

時忉利天覆以真珠造床及道，亦言：「如來願行此道坐真珠座。」

時四天王復以瑪瑙造床及道，亦言：「如來願行此道坐瑪瑙床。」

時四阿修羅復以栴檀造床及道，亦言：「如來願行此道坐栴檀座。」

爾時，世尊心憐愍故，化作佛像遍行六道，遍坐六座。以如來真身，處在梵王所設道座，一一化像皆有無量聲聞菩薩，以為眷屬；

【現代漢語翻譯】 現代漢語譯本 那時，世尊告訴光味菩薩：『善男子！你現在想聽關於龍的業報嗎？』 光味菩薩對佛說：『世尊！現在正是時候，希望您能演說。』 佛說：『好啊，好啊！善男子！專心仔細聽，我將為你解說。』那時，一切天人以美好的香花、音樂、幡蓋供養佛陀。 那時，世尊與一切諸天、無量聲聞以及菩薩眾，從摩伽陀國（Magadha，古印度國名）前往須彌山（Sumeru，佛教中的聖山）。那時，梵天（Brahma，印度教和佛教中的創造神）設定了七寶座來等待如來（Tathagata，佛的稱號），還建造了七寶街道。當時，梵王這樣說道：『希望如來能走過這條路，坐在我的寶座上。』 那時，他化自在天（Paranirmitavasavartin，欲界第六天）又用閻浮檀那寶（Jambudana，一種珍貴的黃金）製造床和道路，也說：『如來希望走這條路，坐在我的寶座上。』 那時，化樂諸天（Nirmanarati，欲界第五天）又用天金製造床和道路，也說：『如來希望走這條路，坐在我的金床上。』 那時，刪兜術陀天（Tusita，欲界第四天）又用天銀製造床和道路，也說：『如來希望走這條路，坐在我的銀床上。』 那時，夜摩天（Yama，欲界第三天）又用琉璃製造床和道路，也說：『如來希望走這條路，坐在琉璃床上。』 那時，忉利天（Trayastrimsa，欲界第二天）又用真珠製造床和道路，也說：『如來希望走這條路，坐在真珠座上。』 那時，四天王（Caturmaharajika，欲界第一天）又用瑪瑙製造床和道路，也說：『如來希望走這條路，坐在瑪瑙床上。』 那時，四阿修羅（Asura，一種神道生物）又用栴檀製造床和道路，也說：『如來希望走這條路，坐在栴檀座上。』 那時，世尊心懷憐憫，化作佛像遍行六道（六道輪迴），遍坐六座。以如來真身，處在梵王所設的道座上，每一尊化身佛像都有無量聲聞菩薩作為眷屬。

【English Translation】 English version At that time, the World Honored One said to Bodhisattva Guangwei: 'Good man! Do you now wish to hear about the karmic actions of dragons?' Bodhisattva Guangwei said to the Buddha: 'World Honored One! Now is the right time, we wish you to expound on it.' The Buddha said: 'Excellent, excellent! Good man! Listen attentively with a sincere heart, and I will explain it to you.' At that time, all the gods and humans made offerings to the Buddha with fine fragrant flowers, music, and banners. At that time, the World Honored One, together with all the gods, countless Shravakas (hearers of the Buddha's teachings), and Bodhisattvas, proceeded from the country of Magadha to Mount Sumeru. At that time, Brahma prepared seven jeweled seats to await the Tathagata, and also constructed seven jeweled roads. At that time, King Brahma said: 'May the Tathagata walk this path and sit on my seat.' At that time, Paranirmitavasavartin also made beds and roads with Jambudana jewels, and also said: 'May the Tathagata walk this path and sit on my seat.' At that time, Nirmanarati also made beds and roads with heavenly gold, and also said: 'May the Tathagata walk this path and sit on my golden bed.' At that time, Tusita also made beds and roads with heavenly silver, and also said: 'May the Tathagata walk this path and sit on my silver bed.' At that time, Yama also made beds and roads with lapis lazuli, and also said: 'May the Tathagata walk this path and sit on my lapis lazuli bed.' At that time, Trayastrimsa also made beds and roads with pearls, and also said: 'May the Tathagata walk this path and sit on my pearl seat.' At that time, Caturmaharajika also made beds and roads with agate, and also said: 'May the Tathagata walk this path and sit on my agate bed.' At that time, the four Asuras also made beds and roads with sandalwood, and also said: 'May the Tathagata walk this path and sit on my sandalwood seat.' At that time, out of compassion, the World Honored One transformed into Buddha images that traveled throughout the six realms of existence, and sat on six seats. The true body of the Tathagata remained on the path and seat prepared by King Brahma, and each transformed Buddha image had countless Shravakas and Bodhisattvas as attendants.

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一一化像所有光明，猶如無量日月光明。

是諸龍王見化像已，心生恭敬各作是言：「今須彌山乃至如是千日月耶？」

難陀婆難陀言：「如來世尊與無量梵天趣須彌山，是其光明，非日月也。汝等若欲得解脫者，應當至心專念如來。如來世尊已壞無明，是故今有如是光明。」

阿那婆達多龍王言：「是光明者，是魔所有，非佛光也。何以故？一切欲界屬魔波旬故，是魔波旬能作是惡。波旬今者憐愍故，能救如是諸龍王苦。」或有說言：「如此乃是化自在天、化樂天、兜率陀天、夜摩天、忉利天、四天王等，以憐愍故能救如是諸龍王苦。」

善住龍王言：「是光明者，即是光味菩薩光明，以憐愍故救諸龍王苦。」

寶髻龍王言：「是光明者，乃是出家剃除鬚髮大德人光，以憐愍故救諸龍王苦。」

海龍王言：「是光明者，是如來光。何以故？以憐愍故，如來世尊于諸眾生修一子想，能救眾生一切苦惱，于無量世修行具足六波羅蜜，唯為救濟一切眾生無量苦惱。是故一切欲色界天設大供具而供養之。」

爾時，世尊告帝釋言：「憍尸迦！如我游此娑婆世界為化眾生，如汝在於三十三天為度諸天。」

憍尸迦言：「世尊！我今未有無邊之智，云何說我能化諸天？世尊！

【現代漢語翻譯】 現代漢語譯本 一一化現的光明，就像無量日月的光明一樣。 這些龍王看到化現的景象后，心中生起恭敬，各自說道：『現在須彌山竟然有如此多的千個日月嗎？』 難陀（Nanda，龍名）和婆難陀（Upananda，龍名）說：『如來世尊與無量梵天來到須彌山，這是他們的光明，不是日月的光芒。你們如果想要得到解脫，應當至心專念如來。如來世尊已經破除了無明，所以現在才有這樣的光明。』 阿那婆達多（Anavatapta，龍名）龍王說：『這光明是魔所擁有的，不是佛的光明。為什麼呢？因為一切欲界都屬於魔波旬（Mara Papiyas，魔王）的管轄，是魔波旬能製造這樣的惡事。波旬現在因為憐憫，所以能救度這些龍王的痛苦。』 有人說：『這光明是化自在天（Paranirmitavasavartin，欲界第六天）、化樂天（Nirmanarati，欲界第五天）、兜率陀天（Tusita，欲界第四天）、夜摩天（Yama，欲界第三天）、忉利天（Trayastrimsa，欲界第二天）、四天王（Caturmaharajika，欲界第一天）等，因為憐憫的緣故，能救度這些龍王的痛苦。』 善住（Sudhriti，龍名）龍王說：『這光明是光味菩薩（Prabhamati Bodhisattva）的光明，因為憐憫的緣故，救度諸龍王的痛苦。』 寶髻（Ratnakuta，龍名）龍王說：『這光明是出家剃除鬚髮的大德修行人的光芒，因為憐憫的緣故，救度諸龍王的痛苦。』 海龍王說：『這光明是如來的光芒。為什麼呢？因為如來世尊以憐憫之心，對待一切眾生如同對待自己的孩子一樣，能救度眾生的一切苦惱，在無量世中修行圓滿了六波羅蜜（paramita，六種到達彼岸的方法），只是爲了救濟一切眾生無量的苦惱。所以一切欲界天都設定盛大的供品來供養他。』 這時，世尊告訴帝釋（Indra，天帝）說：『憍尸迦（Kausika，帝釋的姓氏）！我遊歷這個娑婆世界（Saha world，我們所居住的世界）是爲了教化眾生，就像你住在三十三天（Trayastrimsa heaven，欲界第二天）是爲了度化諸天一樣。』 憍尸迦說：『世尊！我現在還沒有無邊的智慧，怎麼能說我能教化諸天呢？世尊！』

【English Translation】 English version Each manifested light was like the light of immeasurable suns and moons. Having seen the manifested images, these Dragon Kings, with respectful hearts, each said: 'Is it that Mount Sumeru now has so many thousands of suns and moons?' Nanda (a dragon's name) and Upananda (a dragon's name) said: 'The Tathagata, the World Honored One, has come to Mount Sumeru with immeasurable Brahma heavens; this is their light, not the light of the sun and moon. If you wish to attain liberation, you should wholeheartedly focus your minds on the Tathagata. The Tathagata, the World Honored One, has already destroyed ignorance, and therefore now there is such light.' The Dragon King Anavatapta (a dragon's name) said: 'This light belongs to Mara (a demon), not the light of the Buddha. Why? Because all of the Desire Realm belongs to Mara Papiyas (a demon king), and it is Mara Papiyas who can create such evil. Mara, out of compassion, is now able to save these Dragon Kings from suffering.' Some said: 'This light is from Paranirmitavasavartin (the sixth heaven of the Desire Realm), Nirmanarati (the fifth heaven of the Desire Realm), Tusita (the fourth heaven of the Desire Realm), Yama (the third heaven of the Desire Realm), Trayastrimsa (the second heaven of the Desire Realm), the Four Heavenly Kings (the first heaven of the Desire Realm), etc., who, out of compassion, are able to save these Dragon Kings from suffering.' The Dragon King Sudhriti (a dragon's name) said: 'This light is the light of the Bodhisattva Prabhamati (a bodhisattva's name), who, out of compassion, saves the Dragon Kings from suffering.' The Dragon King Ratnakuta (a dragon's name) said: 'This light is the light of great virtuous practitioners who have left home and shaved their heads and beards, who, out of compassion, save the Dragon Kings from suffering.' The Sea Dragon King said: 'This light is the light of the Tathagata. Why? Because, out of compassion, the Tathagata, the World Honored One, regards all sentient beings as if they were his own children, and is able to save sentient beings from all suffering. In immeasurable lifetimes, he has cultivated and perfected the Six Paramitas (six perfections to reach the other shore), solely for the purpose of saving all sentient beings from immeasurable suffering. Therefore, all the gods of the Desire Realm prepare great offerings to make to him.' At that time, the World Honored One said to Indra (the king of gods): 'Kausika (Indra's family name)! As I travel in this Saha world (the world we live in) to transform sentient beings, so you dwell in the Trayastrimsa heaven (the second heaven of the Desire Realm) to liberate the gods.' Kausika said: 'World Honored One! I do not yet have boundless wisdom, how can it be said that I can transform the gods? World Honored One!'

---

是須彌山有無量天、無量梵天、無量鬼神、無量乾闥婆、無量緊那羅、無量迦樓羅、無量阿修羅、無量摩睺羅伽、無量諸龍、無量大仙、無量聖人。唯愿如來以憐愍心化度如是無量眾生。」

爾時，世尊熙怡微笑，無量色光從其口出，青、黃、赤白、玻璃、雜色，遍照十方幽冥之處，勝無量億梵天光明、無量億數釋天日月，能壞一切諸惡魔業。

爾時，世尊告帝釋言：「憍尸迦！娑婆世界所有諸山須彌為最，我亦如是，于諸眾生最為第一。」

爾時，一切龍王聞是語已，各白佛言：「世尊！唯愿憐愍救我等苦。」

佛言：「諸善男子！汝等先當至心念佛，我當救之。」

爾時，世尊告憍陳如，其音遍聞十方世界：「憍陳如！一切諸法悉皆無常，一切諸法生住無常。何以故？生因緣故。一切因緣生法，即是苦也。若法生時即是苦，即是癰瘡，即是有支，即是生老，即是生滅。

「憍陳如！眼即無常。若眼生者即是苦，即是癰瘡，即是有支，即是生老，即是生滅，乃至意亦如是。

「憍陳如！若眼滅者，即是生老病死等滅，即是一切有支滅，乃至意亦如是。眾生不知眼之生滅，是故流轉在五道中，如來為斷眼生滅故而演說法，亦為說苦、斷苦行法。是故如來是梵中大梵、天中

【現代漢語翻譯】 現代漢語譯本：須彌山（Mount Sumeru）上有無量的天人、無量的梵天（Brahma, 創造之神）、無量的鬼神、無量的乾闥婆（Gandharva, 天上的樂神）、無量的緊那羅（Kinnara, 天上的歌神）、無量的迦樓羅（Garuda, 金翅鳥神）、無量的阿修羅（Asura, 好戰的神）、無量的摩睺羅伽（Mahoraga, 大蟒神）、無量的諸龍、無量的大仙、無量的聖人。唯愿如來以憐憫之心化度這些無量的眾生。 這時，世尊面露喜悅的微笑，從口中發出無量的光芒，青色、黃色、紅色、白色、琉璃色、雜色，遍照十方幽暗之處，勝過無量億梵天的光明、無量億數的釋天（Indra, 帝釋天）日月，能夠摧毀一切諸惡魔的業力。 這時，世尊告訴帝釋（Indra）說：『憍尸迦（Kausika, 帝釋天的別名）！娑婆世界（Saha world, 我們所居住的世界）所有的山中，須彌山最為殊勝，我也是如此，在一切眾生中最為第一。』 這時，一切龍王聽到這話后，各自對佛說：『世尊！唯愿您憐憫救度我們脫離苦難。』 佛說：『各位善男子！你們應當先至誠唸佛，我當救度你們。』 這時，世尊告訴憍陳如（Kaundinya, 佛陀最早的五位弟子之一），他的聲音遍傳十方世界：『憍陳如！一切諸法都是無常的，一切諸法的生住都是無常的。為什麼呢？因為有生起的因緣。一切因緣所生的法，就是苦。如果法生起時就是苦，就是癰瘡，就是有支（bhavaṅga, 生命的組成部分），就是生老，就是生滅。 『憍陳如！眼是無常的。如果眼生起就是苦，就是癰瘡，就是有支，就是生老，就是生滅，乃至意也是如此。 『憍陳如！如果眼滅去，就是生老病死等滅去，就是一切有支滅去，乃至意也是如此。眾生不知道眼的生滅，所以流轉在五道（五種輪迴的途徑）中，如來爲了斷除眼的生滅而演說佛法，也爲了說苦、斷苦的修行方法。所以如來是梵中大梵、天中之天。』

【English Translation】 English version: On Mount Sumeru, there are immeasurable Devas (gods), immeasurable Brahmas (creator gods), immeasurable Yakshas (nature spirits), immeasurable Gandharvas (celestial musicians), immeasurable Kinnaras (celestial singers), immeasurable Garudas (mythical bird-like creatures), immeasurable Asuras (demigods), immeasurable Mahoragas (great serpents), immeasurable dragons, immeasurable great sages, and immeasurable saints. May the Tathagata (Buddha) compassionately transform and liberate these immeasurable beings. At that time, the World-Honored One smiled joyfully, and immeasurable rays of light emanated from his mouth, blue, yellow, red, white, crystal, and mixed colors, illuminating all the dark places in the ten directions, surpassing the light of immeasurable billions of Brahmas and the immeasurable billions of Shakra (Indra, king of gods) suns and moons, capable of destroying all the evil deeds of demons. At that time, the World-Honored One said to Indra: 'Kausika (another name for Indra)! Among all the mountains in the Saha world (the world we live in), Mount Sumeru is the most supreme, and so am I, the foremost among all beings.' At that time, all the Dragon Kings, having heard these words, each said to the Buddha: 'World-Honored One! May you have compassion and save us from our suffering.' The Buddha said: 'Good men! You should first wholeheartedly recite the Buddha's name, and I will save you.' At that time, the World-Honored One said to Kaundinya (one of the first five disciples of the Buddha), his voice resounding throughout the ten directions: 'Kaundinya! All dharmas (phenomena) are impermanent, and the arising and abiding of all dharmas are impermanent. Why is this so? Because of the conditions for arising. All dharmas that arise from conditions are suffering. If a dharma arises, it is suffering, it is a sore, it is a bhavaṅga (a component of existence), it is birth and old age, it is arising and ceasing.' 'Kaundinya! The eye is impermanent. If the eye arises, it is suffering, it is a sore, it is a bhavaṅga, it is birth and old age, it is arising and ceasing, and so it is with the mind.' 'Kaundinya! If the eye ceases, then birth, old age, sickness, and death cease, and all bhavaṅgas cease, and so it is with the mind. Beings do not know the arising and ceasing of the eye, therefore they transmigrate in the five paths (five realms of rebirth). The Tathagata expounds the Dharma to end the arising and ceasing of the eye, and also to explain suffering and the path to end suffering. Therefore, the Tathagata is the Great Brahma among Brahmas, the Deva among Devas.'

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大天、象中大象；是沙門中大沙門、婆羅門中大婆羅門、慈中大慈、悲中大悲，無上之尊為大丈夫，已到生死大海彼岸，最大福田無勝施主，其心平等為大法王，持大禁戒無上精進，善修梵行了知正道，為大導師通達餘業。

「憍陳如！善知眼之生滅因緣故名如來，不了知故名為凡夫。云何不知名為凡夫？

「憍陳如！一切眾生皆說有我，是故不見眼生滅相，輪轉五道。

「憍陳如！有諸外道，說言見者名之為我，乃至知者是我。眼者，即是我之因緣，乃至意者亦復如是。

「憍陳如！諸外道說眼喻于向，我者喻見，若如是者是名顛倒。何以故？所言見者即是和合，于和合中而生我想，是故顛倒。若言向喻于眼、見喻我者，是義不然。何以故？向中見者，亦見亦聞，亦識亦觸。眼不如是，是故見者不得名我，向雖久故見猶明瞭，眼若久故不得如是。我者名常，若我見聞我則無常，若無常者云何說我？

「憍陳如！眾生以是顛倒因緣不見四諦，如來了是顛倒相故，名為正智，我者即是如來。若有能知如來我者，是人則能壞顛倒相。若壞顛倒則破魔業，若破魔業，是人則能救拔諸龍。憍陳如！是故我今能救諸龍。」 大正藏第 13 冊 No. 0397 大方等大集經

大方

等大集經卷第三十四

隋天竺三藏那連提耶舍譯

日藏分護持正法品第一

如是我聞：

一時，婆伽婆在王舍城迦蘭陀竹園，與大菩薩其數無量不可稱計前後圍繞，及餘十方諸佛世界無量無數不可思議阿僧祇諸大菩薩聲聞之眾，地及虛空皆悉遍滿，俱來集會前後圍繞。復有十方無量世界帝釋天王、梵天王、四天大王、諸大龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王，如是等無量無數不可稱計俱來集會。復有欲界色界天、龍、夜叉、羅剎、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，皆悉一心瞻仰如來。

爾時，世尊為諸大眾說虛空目安那波那甘露法門四無量已，默然而坐。娑婆世界地及虛空一切大眾亦皆默然合掌向佛，唯悕如來甘露法雨而無厭足，猶如重病思遇良醫，如在大闇思見光明，如溺大河思登彼岸，如遭急難思求依護。如是遍滿娑婆佛剎地及虛空諸大菩薩，及諸聲聞，釋梵天王、摩睺羅伽王，乃至人、非人等合掌默然，瞻仰法王亦復如是。

爾時，眾中有一大梵天王，名曰功德蓮華光，已於昔日供養無量無邊諸佛，于諸佛所殖諸善根，于阿耨多羅三藐三菩提得不退轉，繫心緣法善修慈愍，即從坐起合掌向佛，而說偈言：

「大聖神通

【現代漢語翻譯】 現代漢語譯本 《等大集經》卷第三十四

隋朝天竺三藏那連提耶舍譯

日藏分護持正法品第一

如是我聞：

一時，婆伽婆（Bhagavan，世尊）在王舍城迦蘭陀竹園，與無量無數不可稱計的大菩薩前後圍繞，以及來自十方諸佛世界無量無數不可思議阿僧祇的大菩薩和聲聞大眾，地面和虛空都遍滿，一同前來前後圍繞。又有來自十方無量世界的帝釋天王（Indra）、梵天王（Brahma）、四大天王、諸大龍王、夜叉王（Yaksa）、乾闥婆王（Gandharva）、阿修羅王（Asura）、迦樓羅王（Garuda）、緊那羅王（Kinnara）、摩睺羅伽王（Mahoraga）等，如此無量無數不可稱計的大眾一同前來。又有欲界諸天、龍、夜叉、羅剎（Rakshasa）、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，都一心瞻仰如來。

當時，世尊為大眾宣說了虛空安那波那（anapana，入出息）甘露法門和四無量心后，默然而坐。娑婆世界地面和虛空的一切大眾也都默然合掌向佛，只希望如來降下甘露法雨，永不滿足，就像重病之人渴望遇到良醫，如同身處黑暗渴望見到光明，如同溺水之人渴望登上彼岸，如同遭遇急難渴望得到庇護。如此遍滿娑婆佛剎地面和虛空的諸大菩薩，以及諸聲聞，釋梵天王、摩睺羅伽王，乃至人、非人等都合掌默然，瞻仰法王也是如此。

當時，大眾中有一位大梵天王，名叫功德蓮華光，他過去曾供養無量無邊的諸佛，在諸佛那裡種下各種善根，在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉，一心緣法，善修慈悲，即從座位起身，合掌向佛，並說偈頌：

『大聖神通』

【English Translation】 English version The Great Collection Sutra, Volume 34

Translated by Tripitaka Narendrayasas of Tianzhu (India) of the Sui Dynasty

Chapter One: The Section of the Sun Treasury on Upholding the True Dharma

Thus have I heard:

At one time, the Bhagavan (World Honored One) was in the Karanda Bamboo Grove in Rajagrha, surrounded by countless, immeasurable great Bodhisattvas, as well as countless, immeasurable, inconceivable asamkhya great Bodhisattvas and Sravakas from the Buddha worlds of the ten directions. The ground and the sky were completely filled, and they all came together to surround him. Furthermore, there were countless kings of the heavens from the immeasurable worlds of the ten directions, including Indra, Brahma, the Four Great Heavenly Kings, the Great Dragon Kings, the Yaksha Kings, the Gandharva Kings, the Asura Kings, the Garuda Kings, the Kinnara Kings, and the Mahoraga Kings, and such countless, immeasurable beings came together. Moreover, there were beings from the desire realm, including gods, dragons, yakshas, rakshasas, gandharvas, asuras, garudas, kinnaras, and mahoragas, all of whom gazed upon the Tathagata with one mind.

At that time, after the World Honored One had spoken to the assembly about the nectar Dharma of the anapana (inhalation and exhalation) of the void and the Four Immeasurables, he sat in silence. All the assembly in the Saha world, on the ground and in the sky, also silently joined their palms and faced the Buddha, hoping only for the Tathagata to bestow the nectar of the Dharma, never being satisfied, just as a seriously ill person longs to meet a good doctor, as one in darkness longs to see the light, as one drowning in a great river longs to reach the other shore, as one in dire straits longs for protection. Thus, the great Bodhisattvas, the Sravakas, the kings of the heavens, including Indra and Brahma, the Mahoraga Kings, and even humans and non-humans, who filled the ground and sky of the Saha Buddha-field, all silently joined their palms and gazed upon the Dharma King in the same way.

At that time, among the assembly, there was a great Brahma King named Merit Lotus Light, who had in the past made offerings to countless Buddhas, planted various roots of goodness in the presence of the Buddhas, and attained non-retrogression in anuttara-samyak-sambodhi (unexcelled perfect enlightenment). With his mind focused on the Dharma and cultivating compassion, he rose from his seat, joined his palms towards the Buddha, and spoke in verse:

'Great Sage, with your divine powers'

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力，　　能速遍諸剎， 　如心無所障，　　光照十方國， 　巧說奢摩他，　　盡智及方便， 　阿那波那念，　　及四無量等。 　佛於三界中，　　生死際已舍， 　凈慧悉滿足，　　勝人天修羅， 　已離於愛縛，　　度疑到彼岸， 　了知諸菩薩，　　現證於佛法。 　眾生心亂故，　　墮在生死河， 　如盲無所見，　　常為苦所沒， 　遠離善知識，　　不聞清凈法， 　輪迴生死中，　　為諸結所縛。 　佛度生死海，　　慈悲故說法， 　為煩惱眾生，　　斷生死羅網。 　愛為煩惱本，　　諸眾生染著， 　能仁巧分別，　　令盡生死際。 　以癡愛因緣，　　不修諸功德， 　若能斷之者，　　六根皆寂滅。 　大慈牟尼王，　　悲心為說法， 　聞已除癡愛，　　獲甘露涅槃。」

爾時，佛告功德蓮華光大梵天王，而說偈言：

「過去修諸度，　　今亦如是行， 　不樂聲聞乘，　　及辟支佛地。 　復有諸眾生，　　數起瞋恚心， 　及念二乘等，　　是則為障礙。 　以是諸障故，　　退失於佛法， 　不起是障者，　　得佛法滿足。 　有四生眾生，　　俱來至此剎， 　非唯愛慾身，　　非盡念不凈。 　是中大智人，　　能行菩提道， 　已曾久修習，　　定忍總持等，

【現代漢語翻譯】 現代漢語譯本 佛陀的力量，能夠迅速遍及所有佛剎（佛所教化的世界）， 如同心意一般毫無障礙，光明照耀十方國土。 善巧地宣說奢摩他（止，禪定），以及盡智（對一切法徹底的智慧）和方便（善巧的方法）， 還有阿那波那念（安般念，即數息觀），以及四無量心（慈、悲、喜、舍）等等。 佛陀在三界（欲界、色界、無色界）之中，已經捨棄了生死的界限， 清凈的智慧完全圓滿，勝過人、天、阿修羅（非天）。 已經脫離了愛慾的束縛，度過了疑惑到達了彼岸（涅槃）， 了知所有菩薩的境界，親自證悟了佛法。 眾生的心因為散亂，所以墮落在生死的河流中， 如同盲人一樣什麼都看不見，常常被痛苦所淹沒。 遠離了善知識（能引導人走向正道的良師益友），聽不到清凈的佛法， 在生死輪迴中，被各種煩惱所束縛。 佛陀度過了生死的苦海，因為慈悲的緣故而說法， 爲了那些被煩惱困擾的眾生，斬斷生死的羅網。 愛是煩惱的根本，所有眾生都執著於它， 能仁（佛陀的稱號）善巧地分別開示，使眾生能夠斷盡生死的界限。 因為愚癡和愛慾的因緣，所以不修習各種功德， 如果能夠斷除這些，六根（眼、耳、鼻、舌、身、意）都將寂滅。 大慈大悲的牟尼王（佛陀的稱號），以悲憫之心為眾生說法， 聽聞佛法后就能去除愚癡和愛慾，獲得甘露般的涅槃。

那時，佛陀告訴功德蓮華光大梵天王，並說了偈語：

『過去修習各種波羅蜜（度，到達彼岸的方法），現在也像這樣修行， 不樂於聲聞乘（小乘，追求自我解脫的修行方式），以及辟支佛（緣覺）的境界。 還有一些眾生，常常生起嗔恚之心， 以及執著於二乘（聲聞乘和緣覺乘）的境界，這些都是修行的障礙。 因為這些障礙的緣故，會退失對佛法的信心， 不生起這些障礙的人，才能圓滿地獲得佛法。 有四生（胎生、卵生、濕生、化生）的眾生，都來到這個佛剎（佛所教化的世界）， 不僅僅是愛慾之身，也不僅僅是執著于不凈的念頭。 這裡面有大智慧的人，能夠修行菩提道（成佛之道）， 他們已經長期修習，禪定、忍辱、總持（記憶和理解佛法的能力）等等。'

【English Translation】 English version The power of the Buddha can swiftly pervade all Buddha-lands (worlds where the Buddha teaches), Like the mind, it is without obstruction, illuminating the ten directions. Skillfully expounding Śamatha (calm abiding, meditation), as well as perfect wisdom and expedient means, Also, Ānāpāna-smṛti (mindfulness of breathing), and the four immeasurables (loving-kindness, compassion, joy, equanimity), and so on. The Buddha, within the three realms (desire realm, form realm, formless realm), has already abandoned the boundaries of birth and death, Pure wisdom is completely fulfilled, surpassing humans, gods, and Asuras (demigods). Having already broken free from the bonds of attachment, crossed over doubt to the other shore (Nirvana), Knowing the states of all Bodhisattvas, personally realizing the Buddha's Dharma. Because the minds of sentient beings are scattered, they fall into the river of birth and death, Like the blind, they see nothing, constantly submerged in suffering. Far from good teachers (those who guide one to the right path), they do not hear the pure Dharma, In the cycle of birth and death, they are bound by various afflictions. The Buddha has crossed the sea of birth and death, and out of compassion, teaches the Dharma, For the sake of those beings troubled by afflictions, to cut through the net of birth and death. Attachment is the root of afflictions, to which all beings are attached, The Sage (an epithet for the Buddha) skillfully distinguishes and explains, enabling beings to end the boundaries of birth and death. Because of the causes and conditions of ignorance and attachment, they do not cultivate various merits, If one can cut these off, the six senses (eye, ear, nose, tongue, body, mind) will all be extinguished. The great compassionate Muni King (an epithet for the Buddha), with a heart of compassion, teaches the Dharma, Having heard the Dharma, one can remove ignorance and attachment, and attain the nectar of Nirvana.

At that time, the Buddha said to the Great Brahma King of Meritorious Lotus Light, and spoke in verse:

'Having cultivated various pāramitās (perfections, ways to reach the other shore) in the past, now also practice in this way, Not delighting in the Śrāvaka Vehicle (the Hearer Vehicle, the path of self-liberation), and the state of Pratyekabuddhas (Solitary Buddhas). There are also some sentient beings, who often give rise to anger, And are attached to the states of the Two Vehicles (Śrāvaka and Pratyekabuddha), these are obstacles to practice. Because of these obstacles, they will lose faith in the Buddha's Dharma, Those who do not give rise to these obstacles, will attain the complete fulfillment of the Buddha's Dharma. There are sentient beings of the four births (womb-born, egg-born, moisture-born, transformation-born), who all come to this Buddha-land (world where the Buddha teaches), Not only with bodies of attachment, nor only attached to impure thoughts. Among them are those of great wisdom, who can practice the Bodhi path (the path to Buddhahood), They have long cultivated, meditation, patience, dhāraṇī (the ability to remember and understand the Dharma), and so on.'

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能守護諸根，　　正念加趺坐， 　安住自境界，　　佛當爲汝說。 　樂五眾眾生，　　為說不凈法， 　令斷于繫縛，　　七菩提分滿， 　我無嫉妒心，　　憐愍故為說， 　菩薩聞此法，　　不捨菩提心。 　十方一切佛，　　已曾住此剎， 　晝夜常加護，　　令佛法久住， 　汝等諸菩薩，　　愍此剎眾生， 　常生歡喜忍，　　令我法久住。 　我說聲聞法，　　為斷貪慾心， 　示五陰諸入，　　及十八界空， 　十三奢摩他，　　及毗婆舍那。 　能斷難斷愛，　　是人得清凈， 　顯說無漏行，　　聲聞四真諦。 　憐愍眾生故，　　為令法久住， 　說此四諦法，　　令度生死海。 　復告諸菩薩，　　汝等莫生疑， 　佛當爲汝等，　　廣說菩薩行。」

爾時，此娑婆世界中所有眾生在佛會者作如是念：「如來今者欲說聲聞法，不說菩薩道。」

十方世界諸來菩薩，復作是念：「如來慈愍，欲令我等於此世界修諸禪行，使三寶種不斷絕故，於此剎中所有天、龍、夜叉、羅剎、乾闥婆、阿修羅，乃至人、非人等，未信者令信，已信者令增進故，欲令一切眾生悉受安樂舍諸疑悔滿足涅槃八正道故，令此佛剎有大福德具足熏修眾善法故。」

十方世界所有眾生作如是念：「

【現代漢語翻譯】 現代漢語譯本 能守護好自己的六根（眼、耳、鼻、舌、身、意），以正念的姿態盤腿而坐，安住在自己的修行境界中，佛陀將會為你們宣說佛法。 對於那些貪戀五蘊（色、受、想、行、識）的眾生，佛陀會為他們宣說不凈觀的法門，使他們斷除束縛，圓滿七菩提分（擇法、精進、喜、輕安、念、定、舍）。 我沒有嫉妒之心，只是出於憐憫才為你們宣說這些。菩薩聽聞此法，不會捨棄菩提心（覺悟之心）。 十方一切諸佛，都曾在此娑婆世界住留，日夜不斷地加持守護，使佛法能夠長久住世。 你們這些菩薩，憐憫這個世界的眾生，應當常常生起歡喜和忍辱之心，使我的佛法能夠長久住世。 我所說的聲聞法，是爲了斷除眾生的貪慾之心，揭示五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）以及十八界（六根、六塵、六識）皆是空性的道理。 還有十三種奢摩他（止）的修行方法，以及毗婆舍那（觀）的修行方法。 能夠斷除難以斷除的愛慾，這個人就能得到清凈。顯明宣說無漏的修行，也就是聲聞乘的四聖諦（苦、集、滅、道）。 因為憐憫眾生的緣故，爲了使佛法長久住世，才宣說這四聖諦的法門，使眾生能夠度脫生死輪迴的苦海。 我又告訴諸位菩薩，你們不要產生疑惑，佛陀將會為你們詳細宣說菩薩的修行之道。」 當時，這個娑婆世界中所有在佛陀法會上的眾生都這樣想：『如來現在想要宣說聲聞法，而不是菩薩道。』 十方世界前來的菩薩們，又這樣想：『如來慈悲憐憫，想要讓我們在這個世界修習各種禪定，使三寶（佛、法、僧）的種子不會斷絕。因此，在這個世界中的所有天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、乾闥婆（天樂神）、阿修羅（非天），乃至人、非人等，對於那些尚未信佛的人，讓他們生起信心；對於那些已經信佛的人，讓他們更加精進。想要讓一切眾生都得到安樂，捨棄疑惑和悔恨，圓滿涅槃的八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。使這個佛剎有大福德，具足熏修各種善法。』 十方世界的所有眾生都這樣想：

【English Translation】 English version Able to guard the six roots (eye, ear, nose, tongue, body, mind), sit cross-legged with right mindfulness, abide in one's own realm of practice, the Buddha will speak for you. For those beings who are attached to the five aggregates (form, feeling, perception, mental formations, consciousness), the Buddha will speak the Dharma of impurity, causing them to cut off their bonds and fulfill the seven factors of enlightenment (investigation of dharma, effort, joy, tranquility, mindfulness, concentration, equanimity). I have no jealousy, but out of compassion I speak these things for you. Bodhisattvas, upon hearing this Dharma, will not abandon their Bodhicitta (the mind of enlightenment). All Buddhas of the ten directions have resided in this Saha world, constantly protecting and blessing day and night, so that the Buddha's Dharma may long endure. You Bodhisattvas, have compassion for the beings of this world, and constantly generate joy and patience, so that my Dharma may long endure. The Dharma of the Sravakas (hearers) that I speak is to cut off the desire of beings, revealing that the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), and the eighteen realms (six roots, six objects, six consciousnesses) are all empty. There are also thirteen methods of Samatha (calm abiding) practice, and Vipassana (insight) practice. One who can cut off the difficult-to-cut desire, that person will attain purity. Clearly explaining the unconditioned practice, which is the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering) of the Sravakas. Out of compassion for beings, and in order to make the Dharma long endure, these Four Noble Truths are spoken, so that beings can cross the sea of birth and death. Again, I tell you Bodhisattvas, do not have doubts, the Buddha will explain in detail the practice of the Bodhisattvas.」 At that time, all the beings in this Saha world who were present at the Buddha's assembly thought: 'The Tathagata now intends to speak the Dharma of the Sravakas, not the path of the Bodhisattvas.' The Bodhisattvas who came from the ten directions thought: 'The Tathagata is compassionate and wants us to practice various meditations in this world, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) will not be cut off. Therefore, in this world, all the devas, nagas, yakshas (a type of spirit), rakshasas (evil spirits), gandharvas (heavenly musicians), asuras (demigods), and even humans and non-humans, for those who have not yet believed, let them generate faith; for those who have already believed, let them advance further. He wants all beings to receive peace and joy, abandon doubts and regrets, and fulfill the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) of Nirvana. So that this Buddha-land may have great merit and be fully cultivated with all good dharmas.' All beings in the ten directions thought:

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娑婆佛剎福德吉處，我今恭敬、尊重、供養、禮拜彼佛剎中諸菩薩等。」各作是念：「我今應當於此世界結加趺坐，各各入于種種勝忍陀羅尼門及諸三昧，放大光明利益安樂諸眾生故。」作是念已，即於此剎加趺而坐，入于勝忍陀羅尼諸深三昧。

是諸菩薩或有經于百大劫中修菩薩行，有得無生法忍乃至十地，具足修習十八不共、四無所畏等諸功德法，各以勝忍陀羅尼諸深三昧因緣力故，放大光明。其中或有光，如燈炬野火之明，有如釋梵諸天、大梵王光。又如一日之光，二三四五如是轉倍，乃至百千萬億日光，此諸光明遍照三千大千世界。其中眾生遇斯光者，身心安樂皆大歡喜，如人熱悶入清涼池。是光能除眾生三惡道苦，飢渴寒熱種種諸病，及貪瞋癡邪見等患，乃至能令三界獄中所有恐怖厄難眾生，令盡苦際。是時此剎諸眾生等蒙光力故，咸共深心恭敬供養，尊重讚歎佛法僧寶，厭舍諸惡勤修善法。從是諸光乃至遍照十方，如恒河沙等諸佛世界凈穢等剎，有佛無佛皆悉普照，猶如重夜幽闇之中忽有百千萬億日光俱時普照，此及他方恒河沙剎土，光明遍照亦復如是。

爾時，十方恒河沙等諸佛世界，有諸菩薩摩訶薩等，承佛神力於一念頃來至此剎，各在一面結加趺坐，是諸菩薩或有已經百千大劫修菩薩

【現代漢語翻譯】 現代漢語譯本：在娑婆佛土的福德吉祥之處，我如今恭敬、尊重、供養、禮拜那佛土中的諸位菩薩等。』他們各自這樣想：『我如今應當在這個世界結跏趺坐，各自進入種種殊勝的忍辱陀羅尼法門以及各種三昧，爲了放大光明利益安樂一切眾生。』這樣想后，他們就在這個佛土結跏趺坐，進入殊勝的忍辱陀羅尼的各種甚深三昧。 這些菩薩有的經歷了百大劫在修菩薩行，有的證得了無生法忍乃至十地（菩薩修行的十個階段），具足修習了十八不共法（佛獨有的十八種功德）、四無所畏（佛的四種無所畏懼的智慧）等各種功德法，各自以殊勝的忍辱陀羅尼的各種甚深三昧的因緣力量，放大光明。其中有的光，像燈火或野火的光明，有的像釋梵諸天（帝釋天和梵天）的光明、大梵王的光明。又有的像一日的光明，二日、三日、四日、五日這樣倍增，乃至百千萬億日光，這些光明遍照三千大千世界。其中眾生遇到這些光明的，身心安樂都非常歡喜，如同人在炎熱煩悶時進入清涼的池水。這光明能消除眾生三惡道（地獄、餓鬼、畜生）的痛苦，飢渴寒熱各種疾病，以及貪婪、嗔恨、愚癡、邪見等煩惱，乃至能使三界（欲界、色界、無色界）監獄中所有恐怖厄難的眾生，都得到解脫。這時，這個佛土的眾生們蒙受光明力量的緣故，都以深切的心恭敬供養，尊重讚歎佛法僧三寶，厭棄各種惡行，勤奮修習善法。從這些光明乃至遍照十方，如恒河沙數般的諸佛世界，清凈或污穢的佛土，有佛或無佛都普遍照耀，如同在重重黑夜幽暗之中忽然有百千萬億日光同時普照，這個世界以及其他恒河沙數佛土，光明遍照也是這樣。 這時，十方恒河沙數般的諸佛世界，有諸位菩薩摩訶薩（大菩薩）等，承蒙佛的神力，在一念之間來到這個佛土，各自在一面結跏趺坐，這些菩薩有的已經經歷了百千大劫在修菩薩行

【English Translation】 English version: In the auspicious and blessed place of the Saha Buddha-field, I now respectfully, reverently, offer, and bow to all the Bodhisattvas in that Buddha-field.』 Each of them thought, 『I should now sit in full lotus posture in this world, and each enter into various superior forbearance Dharani gates and various Samadhis, in order to emit great light to benefit and bring peace and happiness to all sentient beings.』 Having thought this, they immediately sat in full lotus posture in this field, entering into the various profound Samadhis of superior forbearance Dharani. These Bodhisattvas, some have cultivated the Bodhisattva path for hundreds of great kalpas, some have attained the non-origination Dharma-forbearance up to the tenth ground (the ten stages of Bodhisattva practice), fully cultivating the eighteen unshared qualities (eighteen unique merits of a Buddha), the four fearlessnesses (four kinds of fearless wisdom of a Buddha), and other meritorious Dharmas. Each, through the power of the causes and conditions of the various profound Samadhis of superior forbearance Dharani, emitted great light. Among them, some lights were like the light of a lamp or a wildfire, some were like the light of the Shakra and Brahma heavens (the heavens of Indra and Brahma), and the light of the Great Brahma King. Some were like the light of one sun, two, three, four, five, and so on, doubling, up to hundreds of millions of suns. These lights illuminated the three thousand great thousand worlds. Among the sentient beings who encountered these lights, their bodies and minds were peaceful and joyful, like a person entering a cool pond when hot and bothered. This light can remove the suffering of sentient beings in the three evil paths (hell, hungry ghosts, animals), hunger, thirst, cold, heat, various diseases, and afflictions such as greed, hatred, ignorance, and wrong views. It can even enable all sentient beings in the prisons of the three realms (desire realm, form realm, formless realm) who are suffering from terror and hardship to reach the end of suffering. At this time, the sentient beings of this field, due to the power of the light, all deeply and respectfully made offerings, revered and praised the Buddha, Dharma, and Sangha treasures, renounced all evil deeds, and diligently cultivated good deeds. From these lights, they even illuminated the ten directions, like the Buddha-fields as numerous as the sands of the Ganges River, pure or impure fields, with or without Buddhas, all were universally illuminated, just as in the deep darkness of the night, suddenly hundreds of millions of suns simultaneously illuminate. This world and other Buddha-fields as numerous as the sands of the Ganges River, the illumination of the light was also like this. At this time, from the Buddha-fields as numerous as the sands of the Ganges River in the ten directions, there were Bodhisattva Mahasattvas (great Bodhisattvas), who, by the power of the Buddha, came to this field in an instant, each sitting in full lotus posture on one side. These Bodhisattvas, some had already cultivated the Bodhisattva path for hundreds of thousands of great kalpas

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行，或有乃至具足十地，皆悉修習十八不共、四無畏等諸功德法，各以善根福德力故，入深三昧放大光明，遍照三千大千世界，其中所有魔王、龍王，乃至人天，諸光明等皆悉不現。

爾時，世尊告諸聲聞四輩等眾：「汝今應知，此諸菩薩摩訶薩等大善根力入於三昧放此光明，遍照三千大千世界。又彼十方諸佛如來，曾於此剎作佛事已而還本國，今共加護此諸菩薩摩訶薩等，令入禪定現神通力，為令現在及未來世三寶久住不斷絕故。以是菩薩神通光明因緣力故，令諸天、龍、夜叉、羅剎、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，未信者令信，已信者令增長，于正法中發大精進，如法修行自在無礙得不退轉，乃至修學涅槃正道具足滿故。

「是諸菩薩隨所住處，于當來世是中皆應起立塔寺造作法堂，安置舍利經法形像，以種種七寶而修供養，所謂金銀、琉璃、車𤦲、馬瑙、頗梨、真珠、珂貝、璧玉，及上繒彩，種種衣服、床榻、臥具、種種幡蓋、袈裟、法服、種種瓔珞、華香、末香、涂香、燒香，作諸音樂禮拜供養，為令恐怖生死眾生求涅槃道修功德故。」

爾時，世尊作如是言：「于未來世若有善男子、善女人，於三寶所如是佈施我悉受之，令彼眾生於三乘中隨其所樂得不退轉。

【現代漢語翻譯】 現代漢語譯本：或者，有菩薩乃至具足十地（菩薩修行的十個階段），他們都修習十八不共法（佛獨有的十八種功德）、四無畏（佛的四種無所畏懼的特質）等各種功德法，各自憑藉善根和福德的力量，進入甚深的三昧（禪定），放出大光明，遍照三千大千世界。在這些世界中，所有的魔王、龍王，乃至人天，他們的光明都無法顯現。 那時，世尊告訴諸聲聞（聽聞佛法教誨的弟子）四眾（比丘、比丘尼、優婆塞、優婆夷）等大眾：『你們現在應當知道，這些菩薩摩訶薩（大菩薩）等以大善根的力量進入三昧，放出這種光明，遍照三千大千世界。而且，十方諸佛如來，曾經在這個世界成佛，完成佛事後回到各自的佛國，現在共同加持這些菩薩摩訶薩等，使他們進入禪定，顯現神通力，爲了使現在和未來世的三寶（佛、法、僧）長久住世，不致斷絕。因為這些菩薩神通光明的因緣力量，使諸天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等，未信佛法者令其生信，已信者令其增長，在正法中發起大精進，如法修行，自在無礙，得到不退轉，乃至修學涅槃（寂滅）的正道，功德圓滿。』 『這些菩薩無論住在哪裡，在未來世都應當在那裡建立佛塔寺廟，建造法堂，安置舍利（佛的遺骨）、經法和佛像，用各種七寶進行供養，即金、銀、琉璃、車𤦲（硨磲）、馬瑙（瑪瑙）、頗梨（水晶）、真珠（珍珠）、珂貝（貝殼）、璧玉，以及上等的絲織品、各種衣服、床榻、臥具、各種幡蓋、袈裟、法服、各種瓔珞、鮮花、末香（香粉）、涂香（香膏）、燒香，演奏各種音樂，禮拜供養，爲了使恐怖生死的眾生尋求涅槃之道，修習功德。』 那時，世尊說了這樣的話：『在未來世，如果有善男子、善女人，對於三寶這樣佈施，我都會接受，使這些眾生在三乘（聲聞乘、緣覺乘、菩薩乘）中，隨其所樂，得到不退轉。』

【English Translation】 English version: Or, there are those who even possess the ten stages (of a Bodhisattva's practice), all of whom cultivate the eighteen unique qualities (of a Buddha), the four fearlessnesses (of a Buddha), and other meritorious dharmas. Each, through the power of their good roots and merit, enters deep samadhi (meditative absorption), emitting great light that illuminates the three thousand great thousand worlds. Within these worlds, the light of all Mara kings, dragon kings, and even humans and devas, all fail to appear. At that time, the World Honored One addressed the assembly of the four groups of Shravakas (disciples who hear the Buddha's teachings): 'You should now know that these Bodhisattva Mahasattvas (great Bodhisattvas), through the power of their great good roots, enter samadhi and emit this light, illuminating the three thousand great thousand worlds. Moreover, the Tathagatas (Buddhas) of the ten directions, who once attained Buddhahood in this realm and returned to their own lands after completing their Buddha-work, now jointly protect these Bodhisattva Mahasattvas, enabling them to enter meditation and manifest their supernatural powers. This is to ensure that the Three Jewels (Buddha, Dharma, Sangha) endure and are not extinguished in the present and future ages. Because of the causal power of these Bodhisattvas' supernatural light, devas, dragons, yakshas (a type of spirit), rakshasas (demons), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, and non-humans, those who have not believed will come to believe, and those who have believed will increase their faith. They will generate great diligence in the true Dharma, practice according to the Dharma, be free and unhindered, attain non-retrogression, and even cultivate the right path to Nirvana (liberation), fulfilling all merits.' 'Wherever these Bodhisattvas reside, in the future they should establish pagodas and temples, build dharma halls, and place relics (of the Buddha), scriptures, and images. They should make offerings with various seven treasures, namely gold, silver, lapis lazuli, tridacna (giant clam), agate, crystal, pearls, cowrie shells, jade, as well as fine silks, various clothes, beds, bedding, various banners and canopies, kasayas (monk's robes), dharma robes, various ornaments, flowers, powdered incense, scented ointments, burning incense, and perform various music, prostrations, and offerings. This is to enable beings who are terrified by birth and death to seek the path of Nirvana and cultivate merit.' At that time, the World Honored One spoke these words: 'In the future, if there are good men or good women who make such offerings to the Three Jewels, I will accept them all, enabling those beings to attain non-retrogression in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), according to their inclinations.'

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「若復有人為供養故，或造一舍一僧伽藍，經行之處佈施園林，衣服、飲食、臥具、床褥，種種湯藥而供養之。或有建立講讀論堂、經行禪室，于中佈施奴婢、田宅、象馬、車乘、駝驢、牛羊、種種諸物、衣服、臥具，及諸湯藥資生所須，令持法比丘身心安隱，坐禪修道講讀論義，如法修行具足莊嚴，得勝自在涅槃道故，欲令佛法久住於世故，舍如是等種種諸物，我于爾時與諸菩薩及聲聞眾皆悉受之。若未來世有善男子、善女人，為供養三寶故，能捨如是種種諸物，建立講讀論堂、經行禪室，給其所須，我悉知見而生隨喜，與諸菩薩及聲聞眾同共受用。何以故？為令是等得大果報，於三惡道得遠離故，隨其所欲於三乘中得不退轉，乃至各於三乘而般涅槃故。

「又善男子、善女人，以如是等種種諸物供養因緣故，于未來世當獲二利。何等為二？一者、法利；二者、財利。隨所生處資財具足，宿習因緣故，是諸物不生慳吝悉能捨施，為欲供養比丘、比丘尼、優婆塞、優婆夷故，隨其住處，或在山林樹下、阿蘭若處、無憒鬧聲，堪可坐禪繫念之處，建立塔寺房堂靜室。隨彼所須皆能給施，是比丘等受彼施已如法行故，天、龍，夜叉隨其所在皆悉擁護。」

爾時，佛告諸比丘言：「汝等當知，十方諸佛已曾於

【現代漢語翻譯】 現代漢語譯本： 「如果有人爲了供養的緣故，建造一所房舍或一座僧伽藍（僧眾居住的園林），佈施園林作為經行的地方，以及衣服、飲食、臥具、床褥，各種湯藥來供養。或者有人建立講經說法、研討佛法的殿堂，以及經行禪修的房間，在其中佈施奴婢、田宅、象馬、車乘、駱駝、驢、牛、羊，各種物品、衣服、臥具，以及各種湯藥等生活所需，使持戒的比丘身心安穩，可以坐禪修道、講經說法、研討佛法，如法修行，具足莊嚴，爲了獲得殊勝自在的涅槃之道，爲了使佛法長久住世，捨棄這些種種物品，我那時會與諸菩薩和聲聞眾一起接受這些供養。如果未來世有善男子、善女人，爲了供養三寶的緣故，能夠捨棄這些種種物品，建立講經說法、研討佛法的殿堂，以及經行禪修的房間，供給他們所需，我都會知曉並隨喜讚歎，與諸菩薩和聲聞眾一同受用。為什麼呢？爲了使這些人得到大的果報，遠離三惡道，隨其所愿在三乘（聲聞乘、緣覺乘、菩薩乘）中不退轉，乃至各自在三乘中證入涅槃。 「還有，善男子、善女人，以這些種種物品供養的因緣，在未來世將獲得兩種利益。哪兩種呢？一是法利，二是財利。無論出生在何處，都資財具足，因為宿世的習氣因緣，不會吝惜這些財物，都能捨棄佈施，爲了供養比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）的緣故，隨他們居住的地方，或在山林樹下、阿蘭若（寂靜處），沒有喧鬧聲，適合坐禪繫念的地方，建立佛塔、寺廟、房舍、靜室。隨他們所需都能給予佈施，這些比丘等接受佈施后如法修行，天、龍、夜叉等都會在他們所在之處加以擁護。」 那時，佛告訴諸比丘說：『你們應當知道，十方諸佛都曾經在過去世，爲了供養三寶的緣故，捨棄種種珍寶，建立佛塔、寺廟、房舍、靜室，供養比丘、比丘尼、優婆塞、優婆夷，使他們能夠如法修行，證得無上菩提。』

【English Translation】 English version: 『If there are those who, for the sake of making offerings, construct a dwelling or a Sangharama (a monastery), donate gardens for walking meditation, and offer clothing, food, bedding, and various medicines; or if they establish halls for teaching and discussion, and meditation chambers for walking, and within them donate servants, fields, elephants, horses, carriages, camels, donkeys, cattle, sheep, various items, clothing, bedding, and various medicines and necessities, so that the Dharma-holding Bhikshus (monks) may have peace of mind and body, engage in seated meditation, cultivate the Way, teach and discuss the Dharma, practice according to the Dharma, and be fully adorned, in order to attain the supreme and free path of Nirvana, and to ensure the long-lasting presence of the Buddha's teachings in the world, and thus give up all these various things, at that time, I, along with all the Bodhisattvas and Shravakas (disciples), will accept these offerings. If in the future there are good men and good women who, for the sake of making offerings to the Three Jewels, are able to give up all these various things, establish halls for teaching and discussion, and meditation chambers for walking, and provide for their needs, I will know and rejoice in their actions, and together with all the Bodhisattvas and Shravakas, I will partake in these offerings. Why is this so? It is to enable these beings to obtain great rewards, to be far from the three evil realms, to not regress in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) according to their wishes, and even to attain Parinirvana in each of the Three Vehicles.』 『Furthermore, good men and good women, due to the causes and conditions of making offerings with these various things, will obtain two benefits in the future. What are the two? One is the benefit of the Dharma, and the other is the benefit of wealth. Wherever they are born, they will be endowed with abundant wealth, and due to the karmic conditions of past lives, they will not be stingy with these possessions, but will be able to give them away as offerings, for the sake of making offerings to Bhikshus, Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners). Wherever they reside, whether in forests, under trees, in Aranyas (secluded places), where there is no noise and where it is suitable for seated meditation and mindfulness, they will establish stupas, temples, dwellings, and quiet rooms. They will be able to provide whatever is needed, and when these Bhikshus and others receive these offerings and practice according to the Dharma, the Devas (gods), Nagas (dragons), and Yakshas (nature spirits) will all protect them wherever they are.』 At that time, the Buddha said to the Bhikshus, 『You should know that all the Buddhas of the ten directions have, in the past, for the sake of making offerings to the Three Jewels, given up various treasures, established stupas, temples, dwellings, and quiet rooms, and made offerings to Bhikshus, Bhikshunis, Upasakas, and Upasikas, so that they could practice according to the Dharma and attain Anuttara-samyak-sambodhi (supreme enlightenment).』

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此娑婆世界入深禪定現大神通，破壞魔王及諸龍等，慈愍眾生故演說妙法，為令三寶久住世間。各於此土作佛事已歸還本國。爾時如恒河沙等諸佛世界，有無量無邊阿僧祇菩薩摩訶薩，欲見於我禮拜供養，聽聞正法及受持故，復為聞說虛空目修多羅四無礙法，各於他方來集此剎，慈悲憐愍諸眾生故，入于禪定現大威力，破壞魔王及諸龍等，欲令此土諸眾生輩供給供養施其所須修諸功德，於三乘中得解脫故。是未來世有善男子、善女人，信心清凈為欲供養如法修行諸比丘故，或舍家宅園林田地奴婢乃至資生種種所須。

「爾時，若有破戒比丘，受他所舍乃至一華一果，是惡比丘以愚癡故，受他凈心所施諸物獲大惡報，于現在世得四惡報。何等為四？一者、惡名遠聞流佈十方；二者、父母師長兄弟眷屬，奴婢親戚皆悉離散；三者、獲大重病臥糞穢中，惡報相現痛苦而死；四者、衣缽坐具所有資財，悉為五家之所分散，是名四種惡報。

「于未來世復獲四種大惡果報。何等為四？一者、身壞命終墮大地獄；二者、于地獄中久受勤苦，地獄終已復生畜生、餓鬼道中，得無手足報，居在曠野無水之處，經百千萬歲具受辛苦；三者、從彼命終生毒蛇中，得無眼報，經無量歲唯食于土；四者、于彼命終得生人中，墮五濁

【現代漢語翻譯】 現代漢語譯本： 在這個娑婆世界（Saha world，指我們所居住的這個世界）中，諸佛進入甚深的禪定，展現大神通，摧毀魔王和各種龍等，因為慈悲憐憫眾生而演說微妙的佛法，爲了使佛、法、僧三寶長久住世。他們各自在這個世界完成佛事後，便返回自己的佛國。 那時，如同恒河沙數一樣多的諸佛世界中，有無量無邊的阿僧祇（asamkhya，佛教中表示極大數量的單位）菩薩摩訶薩（bodhisattva-mahasattva，指大菩薩）想要見我，禮拜供養，聽聞正法並受持，也爲了聽聞宣說《虛空目修多羅》（Akasha-netra Sutra，經名）的四無礙法（catuh-pratisamvida，指四種無礙的辯才），各自從其他地方來到這個世界，因為慈悲憐憫眾生，進入禪定，展現大威力，摧毀魔王和各種龍等，想要讓這個世界的眾生能夠供給供養，施予他們所需要的，修習各種功德，在聲聞乘、緣覺乘、菩薩乘三乘中得到解脫。 在未來世，如果有善男子、善女人，信心清凈，爲了供養如法修行的比丘（bhikkhu，指佛教出家男眾），或者捨棄家宅、園林、田地、奴婢，乃至各種生活所需。 那時，如果有破戒的比丘，接受他人所捨棄的，哪怕是一朵花、一個果子，這個惡比丘因為愚癡的緣故，接受他人以清凈心所施捨的物品，會獲得極大的惡報，在現在世會得到四種惡報。是哪四種呢？第一，惡名遠揚，流佈十方；第二，父母、師長、兄弟眷屬、奴婢親戚都會離散；第三，會得重病，臥在糞穢之中，惡報顯現，痛苦而死；第四，衣缽、坐具等所有資財，都會被五家（指國王、盜賊、水、火、不肖子孫）所分散，這就是四種惡報。 在未來世，還會獲得四種大的惡果報。是哪四種呢？第一，身壞命終后墮入大地獄；第二，在地獄中長期遭受苦難，地獄結束后又會轉生到畜生、餓鬼道中，得到無手無腳的報應，居住在曠野無水的地方，經歷百千萬年遭受辛苦；第三，從那裡命終後轉生為毒蛇，得到無眼的報應，經歷無量年只能吃土；第四，從那裡命終後轉生為人，墮入五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）之中。

【English Translation】 English version: In this Saha world, the Buddhas enter deep samadhi, manifest great supernatural powers, destroy Mara and various dragons, and out of compassion for sentient beings, expound the wonderful Dharma, in order to make the Triple Gem (Buddha, Dharma, Sangha) abide in the world for a long time. After each of them has completed their Buddha-work in this world, they return to their own Buddha-lands. At that time, in Buddha-lands as numerous as the sands of the Ganges River, there are countless asamkhya (an extremely large number in Buddhism) Bodhisattva-Mahasattvas who wish to see me, pay homage and make offerings, listen to the true Dharma and uphold it, and also to hear the exposition of the four unobstructed knowledges (catuh-pratisamvida) of the Akasha-netra Sutra. They come from various other places to gather in this world, out of compassion for sentient beings, enter samadhi, manifest great power, destroy Mara and various dragons, wishing to enable the sentient beings of this world to provide offerings, give them what they need, cultivate various merits, and attain liberation in the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). In the future, if there are good men and good women, with pure faith, who wish to make offerings to the bhikkhus (Buddhist monks) who practice the Dharma correctly, or who give up their homes, gardens, fields, servants, and even various necessities of life. At that time, if there is a bhikkhu who has broken the precepts, who accepts what others have given up, even a single flower or a single fruit, this evil bhikkhu, because of his ignorance, accepts the things given by others with pure hearts, and will receive great evil retribution. In this present life, he will receive four evil retributions. What are the four? First, his evil name will spread far and wide; second, his parents, teachers, siblings, relatives, servants, and kin will all be scattered; third, he will suffer from serious illness, lie in filth, and die in pain as the evil retribution manifests; fourth, his robes, bowls, sitting mats, and all his possessions will be scattered by the five families (king, thieves, water, fire, and unworthy descendants). These are the four evil retributions. In the future, he will also receive four great evil retributions. What are the four? First, after his body is destroyed and his life ends, he will fall into the great hell; second, he will suffer hardship in hell for a long time, and after hell, he will be reborn in the animal and hungry ghost realms, receiving the retribution of having no hands or feet, living in a desolate place without water, and suffering for hundreds of millions of years; third, after his life ends there, he will be reborn as a poisonous snake, receiving the retribution of having no eyes, and for countless years he will only eat soil; fourth, after his life ends there, he will be reborn as a human, falling into the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity).

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世不值諸佛，于彼世中雖得人身，常無眼目亦無手足，住在曠野唯食世間所棄穢食恒不充足，不得與人同共住止。從彼命終復墮地獄，於三惡道難得免出。何以故？彼善男子、善女人，凈心舍施田舍園林、衣服、湯藥、種種諸物，唯欲供養如法比丘，然破戒者受他所施唯欲供身，不與如法持戒比丘，以是因緣獲如是罪。

「又破戒者，久處生死具受諸苦，雖得人身不值佛世。所以者何？諸佛如來不可思議難可值遇。彼破戒者，斷滅法母不求精進，不用見聞佛法僧故，以是因緣不值佛世，彼惡比丘于當來世得如是等大惡果報。」

爾時，大德伽耶迦葉聞此語已，悲泣雨淚而白佛言：「世尊！如我解佛所說義者，寧處地獄具受眾苦，終不受此破戒身也。所以者何？雖得此身而復出家，為衣食故具犯禁戒受他凈施，獲如是等種種苦惱。」

佛言：「迦葉！如是如是如汝所說，寧處地獄受種種苦，不受人身起如是等破戒罪業。何以故？地獄罪畢更不造新，故業盡已便於苦報而得解脫。

「迦葉！諸身之中人身難得，得人身已值佛出世復難於是，雖值佛世出家受戒是最為難。所以者何？得受戒已如法修行能盡苦際，斷諸漏結而得解脫。是凈信心善男子、善女人，若剎利、婆羅門、毗舍、首陀，欲供養凈

【現代漢語翻譯】 現代漢語譯本：如果世間沒有佛陀住世，即使在那樣的世界中得到人身，也常常沒有眼睛和手腳，住在荒野，只能吃世間遺棄的污穢食物，而且常常吃不飽，不能和人一起居住。從那樣的生命結束后，又會墮入地獄，很難從三惡道中解脫出來。這是為什麼呢？因為那些善男子、善女人，以清凈的心佈施田地、園林、衣服、湯藥、各種物品，只是爲了供養如法的比丘，然而那些破戒的比丘接受他人的佈施只是爲了滿足自己的身體，不給如法持戒的比丘，因為這樣的因緣而獲得這樣的罪過。 又，破戒的人，長久地處於生死輪迴中，承受各種痛苦，即使得到人身也遇不到佛陀住世。這是為什麼呢？因為諸佛如來是不可思議的，難以遇到。那些破戒的人，斷滅了法母（指戒律）而不求精進，不願意見聞佛法僧，因為這樣的因緣遇不到佛陀住世，那些惡比丘在未來世會得到這樣的大惡果報。 當時，大德伽耶迦葉（Gaya Kashyapa，佛陀的弟子）聽到這些話后，悲傷地流著眼淚對佛說：『世尊！依我理解佛所說的意思，我寧願在地獄中承受各種痛苦，也終究不願接受這種破戒之身。這是為什麼呢？即使得到這樣的身體而出家，爲了衣食的緣故而觸犯禁戒，接受他人的清凈佈施，會獲得這樣種種的苦惱。』 佛說：『迦葉！是這樣的，是這樣的，正如你所說，寧願在地獄中承受各種痛苦，也不要得到人身而造作這樣的破戒罪業。這是為什麼呢？地獄的罪業結束之後就不會再造新的罪業，所以舊的罪業結束之後，就能從苦報中解脫出來。』 『迦葉！在各種身體中，人身是最難得到的，得到人身之後，遇到佛陀出世就更加困難了，即使遇到佛陀住世，出家受戒也是最難的。這是為什麼呢？因為受戒之後，如法修行就能斷除痛苦的根源，斷除各種煩惱的束縛而得到解脫。那些有清凈信心的善男子、善女人，無論是剎利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）、毗舍（Vaishya，古印度四大種姓之一，指商人和農民）、首陀（Shudra，古印度四大種姓之一，指奴隸和勞工），如果想要供養清凈

【English Translation】 English version: If there are no Buddhas in the world, even if one obtains a human body in such a world, one will often be without eyes and limbs, living in the wilderness, only eating the discarded filthy food of the world, and often not having enough to eat, unable to live with others. After that life ends, one will fall into hell again, and it will be difficult to escape from the three evil paths. Why is this so? Because those good men and good women, with pure hearts, donate fields, gardens, clothing, medicine, and various items, only wanting to make offerings to the Dharma-abiding Bhikkhus (monks), but those who break the precepts accept the offerings of others only to satisfy their own bodies, not giving to the Dharma-abiding Bhikkhus who uphold the precepts, and because of this cause, they obtain such sins. Furthermore, those who break the precepts, dwell in the cycle of birth and death for a long time, enduring all kinds of suffering, and even if they obtain a human body, they will not encounter a Buddha in the world. Why is this so? Because the Tathagatas (Buddhas) are inconceivable and difficult to encounter. Those who break the precepts, destroy the mother of Dharma (referring to the precepts) and do not seek diligence, unwilling to see or hear the Buddha, Dharma, and Sangha (monastic community), because of this cause, they do not encounter a Buddha in the world, and those evil Bhikkhus will receive such great evil consequences in the future. At that time, the great virtuous Gaya Kashyapa (a disciple of the Buddha), after hearing these words, wept with sorrow and said to the Buddha: 'World Honored One! According to my understanding of the meaning of what the Buddha has said, I would rather endure all kinds of suffering in hell than accept this precept-breaking body. Why is this so? Even if one obtains such a body and becomes a monk, for the sake of clothing and food, one will violate the precepts and accept the pure offerings of others, and will obtain such various sufferings.' The Buddha said: 'Kashyapa! It is so, it is so, just as you have said, it is better to endure all kinds of suffering in hell than to obtain a human body and create such precept-breaking sins. Why is this so? After the sins of hell are finished, no new sins will be created, so after the old sins are finished, one can be liberated from the suffering retribution.' 'Kashyapa! Among all bodies, the human body is the most difficult to obtain, and after obtaining a human body, encountering a Buddha in the world is even more difficult, and even if one encounters a Buddha in the world, becoming a monk and receiving the precepts is the most difficult. Why is this so? Because after receiving the precepts, practicing according to the Dharma can cut off the root of suffering, cut off the bonds of all afflictions, and obtain liberation. Those good men and good women with pure faith, whether they are Kshatriyas (warriors and rulers), Brahmanas (priests), Vaishyas (merchants and farmers), or Shudras (laborers and servants), if they want to make offerings to the pure

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行持戒比丘，以其具足福德善根故，或舍家宅、園林、靜室、奴婢、象馬、牛羊等物種種資生，以為常住僧業，令彼比丘身心安隱集善根故。是愚癡比丘毀犯凈戒舍諸善根，遠離靜念專為非法，彼善男子等而不供養。以是因緣，衣服，臥具資生所須皆不充足，便作是言：『我大智人堪可受彼所施諸物。』或假檀越豪強勢力，奪他如法比丘所受諸物，唯自供身以為私用，言是己有此非僧物。彼愚癡人造是罪故，于當來世受如是等諸惡果報。」

爾時，頻婆娑羅王白佛言：「世尊！若善男子、善女人，若剎利、婆羅門等，欲供養如法比丘故，舍彼田宅、園林、種種諸物資生所須，是破戒者奪他所受唯自供己，以是因緣，獲如是等大惡果報。若在家人奪彼持戒行法比丘如是佈施種種資生，而自用者，是諸人等得幾許罪。」

佛言：「大王！不須問此得幾罪報。」

王復白佛：「若未來世有剎利等，以種種諸物施與持法比丘，以是因緣諸比丘等多有資生，是剎利、婆羅門、毗舍、首陀，不信佛法及因果故又不畏罪，如是人輩奪而用者得幾許罪？」

佛言：「大王！是諸人等奪他施故，當得無量大惡果報，若我具說重增彼罪。所以者何？是剎利、婆羅門、毗舍、首陀，凈心施彼行法比丘種種諸物，是比

【現代漢語翻譯】 現代漢語譯本：持戒的比丘，因為他們具備充足的福德和善根，所以會捨棄家宅、園林、靜室、奴婢、象馬、牛羊等各種生活物資，作為常住僧團的產業，使那些比丘身心安穩，積累善根。那些愚癡的比丘，卻毀犯清凈的戒律，捨棄各種善根，遠離清凈的念頭，專門從事非法的事情，那些善男子等就不再供養他們。因為這個原因，衣服、臥具等生活所需都不充足，就說：『我是有大智慧的人，可以接受他們所施捨的各種物品。』或者假借施主的豪強勢力，奪取其他如法比丘所接受的物品，只用來供養自己，作為私用，說這些是自己的，不是僧團的。那些愚癡的人造作這樣的罪業，在未來的世間會遭受這樣的各種惡報。 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）對佛說：『世尊！如果善男子、善女人，或者剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）等，爲了供養如法的比丘，捨棄田宅、園林、各種生活所需，那些破戒的人卻奪取他人所接受的供養，只用來供養自己，因為這個原因，會獲得如此大的惡報。如果在家人奪取那些持戒修行佛法的比丘的佈施和各種生活物資，而自己使用，這些人會得到多少罪過？』 佛說：『大王！不需要問這個問題會得到多少罪報。』 國王又對佛說：『如果未來世有剎帝利等，用各種物品佈施給持法的比丘，因為這個原因，那些比丘們有很多生活物資，那些剎帝利、婆羅門、吠舍（Vaishya，古印度四大種姓之一，指商人和農民）、首陀羅（Shudra，古印度四大種姓之一，指僕人和勞動者），因為不相信佛法和因果，也不畏懼罪過，這樣的人奪取這些物品而自己使用，會得到多少罪過？』 佛說：『大王！這些人因為奪取他人的佈施，會得到無量的大惡果報，如果我詳細說，會增加他們的罪過。為什麼呢？那些剎帝利、婆羅門、吠舍、首陀羅，以清凈的心佈施給那些修行佛法的比丘各種物品，這些比丘』

【English Translation】 English version: Monks who uphold the precepts, because they possess sufficient merit and good roots, will renounce their homes, gardens, quiet rooms, servants, elephants, horses, cattle, sheep, and various other necessities of life, as permanent property of the Sangha (monastic community), so that those monks may have peace of mind and body and accumulate good roots. Those foolish monks, however, violate the pure precepts, abandon all good roots, stray from pure thoughts, and engage solely in unlawful activities, so those good men and women no longer make offerings to them. Because of this, their clothing, bedding, and other necessities of life are insufficient, and they say: 『I am a person of great wisdom and can accept the various things that they offer.』 Or they may use the power of wealthy and influential patrons to seize the things that other lawful monks have received, using them only for their own benefit, claiming that these things are their own and not the property of the Sangha. Those foolish people who commit such sins will suffer such evil retributions in future lives. At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) said to the Buddha: 『World Honored One! If good men and women, or Kshatriyas (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers), Brahmanas (Brahmana, one of the four major castes in ancient India, referring to priests), and others, in order to make offerings to lawful monks, renounce their fields, gardens, and various necessities of life, and those who have broken the precepts seize what others have received, using it only for their own benefit, they will receive such great evil retributions because of this. If lay people seize the offerings and various necessities of life given to those monks who uphold the precepts and practice the Dharma, and use them for themselves, how much sin will these people incur?』 The Buddha said: 『Great King! There is no need to ask how much sin they will incur.』 The King again said to the Buddha: 『If in future lives there are Kshatriyas and others who give various things to monks who uphold the Dharma, and because of this, those monks have many necessities of life, and those Kshatriyas, Brahmanas, Vaishyas (Vaishya, one of the four major castes in ancient India, referring to merchants and farmers), and Shudras (Shudra, one of the four major castes in ancient India, referring to servants and laborers), because they do not believe in the Buddha's teachings and karma, and do not fear sin, seize these things and use them for themselves, how much sin will they incur?』 The Buddha said: 『Great King! These people, because they seize the offerings of others, will receive immeasurable great evil retributions, and if I were to explain it in detail, it would increase their sins. Why is that? Those Kshatriyas, Brahmanas, Vaishyas, and Shudras, with pure hearts, give various things to those monks who practice the Dharma, and these monks』

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丘等多有資生。如是愚人猶彼癡驢，以不信故奪他所受種種施物而自供己，以是因緣故當得大罪。彼人若聞我說惡業差別種種果報，誹謗不信，如是愚人得二種罪：一者、奪他所施；二者、於我所說誹謗不信。」

時頻婆娑羅王復白佛言：「世尊！唯愿說之，唯愿說之，于當來世若剎利、婆羅門、毗舍、首陀四種姓中，有信佛法深識因果怖畏罪者，聞佛所說初中后善義味甚深，純備具足清凈梵行。如是之人聞已能信，如法修行作諸功德，復為供養行法比丘故，舍種種諸物給其所須。若有破戒比丘及愚癡人，奪彼持法比丘如是種種所受諸物，彼信心人方便擁護持戒比丘，終不令彼侵奪欺陵。」頻婆娑羅王說是語已。

佛言：「大王！善哉，善哉！快說是語。

「大王！于當來世若有剎利、婆羅門、毗舍、首陀，為欲供養行法比丘故，或舍田宅、園林、奴婢、象馬、衣服、臥具、飲食、湯藥、資生所須。若有剎利、婆羅門、毗舍、首陀，以不信故奪他所施，而彼愚人于現身中得二十種大惡果報。何者二十？一者、諸天善神皆悉遠離；二者、有大惡名流佈十方；三者、眷屬知識違背乖離；四者、怨憎惡人同共聚會；五者、所有資財悉皆散失；六者、心狂癡亂恒多躁擾；七者、諸根不具；八者、睡臥不安；

【現代漢語翻譯】 現代漢語譯本：這些人大多擁有生活所需的資源。然而，這些愚人就像癡呆的驢子一樣，因為不相信因果，奪取他人所接受的各種佈施物品來供養自己，因此會得到巨大的罪過。如果這些人聽到我說惡業的種種果報差別，反而誹謗不信，那麼這些愚人會犯下兩種罪過：第一，奪取他人所施之物；第二，誹謗不信我所說的教誨。 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）再次對佛陀說：『世尊！請您開示，請您開示。在未來的世代，如果剎帝利（Kshatriya，古印度四大種姓之一，武士階層）、婆羅門（Brahmana，古印度四大種姓之一，祭司階層）、吠舍（Vaishya，古印度四大種姓之一，商人階層）、首陀羅（Shudra，古印度四大種姓之一，奴隸階層）這四種姓中，有人信仰佛法，深刻了解因果，畏懼罪惡，聽聞佛陀所說的初善、中善、后善的教義，其義理深奧，純凈完備，奉行清凈的梵行。這樣的人聽聞后能夠信受，如法修行，行持各種功德，並且爲了供養奉行佛法的比丘，捨棄各種財物來供給他們所需。如果有破戒的比丘或者愚癡之人，奪取那些奉行佛法的比丘所接受的各種物品，那麼這些有信心的人會想方設法保護持戒的比丘，絕不讓他們遭受侵奪欺凌。』頻婆娑羅王說完這些話。 佛陀說：『大王！說得好，說得好！你說的這些話很好。』 『大王！在未來的世代，如果有剎帝利、婆羅門、吠舍、首陀羅，爲了供養奉行佛法的比丘，而捨棄田地、宅院、園林、奴婢、象馬、衣服、臥具、飲食、湯藥以及生活所需。如果有剎帝利、婆羅門、吠舍、首陀羅，因為不相信因果而奪取他人所施之物，那麼這些愚人在現世會得到二十種大的惡報。是哪二十種呢？第一，諸天善神都會遠離他；第二，他的惡名會流傳四方；第三，他的眷屬和朋友會背叛離散；第四，他會和怨恨的惡人聚集在一起；第五，他所有的資財都會散失；第六，他的心會狂亂癡迷，經常躁動不安；第七，他的諸根會不健全；第八，他會睡臥不安；

【English Translation】 English version: These people often have the resources they need for life. However, these foolish people are like stupid donkeys, because they do not believe in cause and effect, they seize various donated items that others have received to provide for themselves, and therefore they will receive great sins. If these people hear me speak of the various karmic consequences of evil deeds, and instead slander and disbelieve, then these foolish people will commit two kinds of sins: first, seizing what others have donated; second, slandering and disbelieving what I have said. At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) again said to the Buddha: 'World Honored One! Please explain, please explain. In future generations, if among the four castes of Kshatriyas (Kshatriya, one of the four major castes in ancient India, the warrior class), Brahmins (Brahmana, one of the four major castes in ancient India, the priestly class), Vaishyas (Vaishya, one of the four major castes in ancient India, the merchant class), and Shudras (Shudra, one of the four major castes in ancient India, the slave class), there are those who believe in the Buddha's teachings, deeply understand cause and effect, fear sin, and hear the Buddha's teachings of the initial good, the middle good, and the final good, whose meaning is profound, pure, and complete, and who practice pure conduct. Such people, after hearing this, can believe and practice according to the Dharma, perform various merits, and in order to support the Bhikkhus who practice the Dharma, give up various possessions to provide for their needs. If there are Bhikkhus who break the precepts or foolish people who seize the various items received by those Bhikkhus who practice the Dharma, then these faithful people will try to protect the Bhikkhus who uphold the precepts, and will never allow them to be seized or bullied.' After King Bimbisara said these words. The Buddha said: 'Great King! Well said, well said! What you have said is very good.' 'Great King! In future generations, if there are Kshatriyas, Brahmins, Vaishyas, and Shudras who, in order to support the Bhikkhus who practice the Dharma, give up fields, houses, gardens, servants, elephants, horses, clothes, bedding, food, medicine, and the necessities of life. If there are Kshatriyas, Brahmins, Vaishyas, and Shudras who, because they do not believe in cause and effect, seize what others have donated, then these foolish people will receive twenty great evil retributions in this life. What are the twenty? First, all the good gods will stay away from him; second, his bad name will spread in all directions; third, his family and friends will betray and abandon him; fourth, he will gather with hateful and evil people; fifth, all his wealth will be lost; sixth, his mind will be mad and confused, and he will often be restless; seventh, his senses will be incomplete; eighth, he will not sleep peacefully;

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九者、恒常飢渴；十者、所食之物猶如毒藥；十一者、所愛之人悉皆離別；十二者、共事之人常多斗諍；十三者、父母兄弟妻子奴婢不信其言；十四者、所有隱密覆匿之事，知識親友共相顯露；十五者、所有財物五家分散；十六者、常遇重病無人瞻視；十七者、資生所須常不稱意；十八者、形體枯悴；十九者、久受勤苦難得免離；二十者、常處糞穢乃至命終。

「大王！是愚癡人于現身中得如是等二十種諸惡果報，命終之後墮阿鼻地獄一劫受苦。饑食鐵丸，渴飲融銅，用熱鐵鍱以為衣服，行住坐臥所受之物皆是火聚，六方熾焰更相通徹。彼諸罪人于阿鼻地獄具受如是種種等苦，從彼命終生末伽車䭾餓鬼中，居在曠野無水之處，生便無眼，又無手足，四方熱風來觸其身，形體楚毒猶如劍切，宛轉在地受大苦惱，脂髓膏流猶居熱熬，魂神迷亂出大惡聲，具受如是百千種苦經無量歲，然後命終生大海中受肉團身，其形長大滿百由旬。然彼罪人所居之處，于其身外面一由旬，滿中熱水狀若融銅，經無量百千歲受如是等種種苦惱，如地獄中等無差別。從彼命終，于閻浮提曠野澤中忽然化生，形如肉團猶若大山，四方熱風來燒其身，飛禽走獸競來食之，經無量歲，爾乃命終還墮地獄。復經無量百千萬歲備受眾苦，然後命終生

【現代漢語翻譯】 現代漢語譯本 九、常常感到飢餓乾渴；十、所吃的東西如同毒藥；十一、所愛的人都離自己而去；十二、共事的人常常爭鬥不休；十三、父母兄弟妻子奴婢不相信自己說的話；十四、所有隱秘的事情，都被熟人和朋友揭露出來；十五、所有的財產被五家瓜分；十六、常常身患重病無人照看；十七、生活所需常常不能如意；十八、身體枯槁憔悴；十九、長期遭受勞苦難以解脫；二十、常常處在污穢之中直到死亡。 『大王！』這些愚癡的人在活著的時候就會得到這二十種惡報，死後會墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄），遭受一劫的痛苦。飢餓時吃鐵丸，乾渴時喝熔化的銅汁，用燒熱的鐵片當衣服，行走坐臥所接觸的東西都是火焰，六個方向的火焰互相貫通。那些罪人在阿鼻地獄中承受著各種各樣的痛苦，從那裡死後會轉生到末伽車䭾（Matrakshata，一種餓鬼）餓鬼中，住在沒有水的曠野里，出生時就沒有眼睛，也沒有手腳，四面八方的熱風吹打著身體，身體的痛苦就像被劍切割一樣，在地上翻滾遭受巨大的痛苦，油脂和骨髓流淌出來就像在熱鍋里煎熬，靈魂迷亂發出巨大的慘叫聲，遭受成百上千種痛苦，經過無數年，然後死去，轉生到大海中，身體變成肉團，形狀巨大，長達一百由旬（Yojana，古印度長度單位）。然而，那些罪人所居住的地方，身體外面一由旬的地方，充滿了像熔化的銅一樣的熱水，經過無數百千年遭受這樣的痛苦，就像在地獄裡一樣沒有差別。從那裡死去，在閻浮提（Jambudvipa，我們所居住的世界）的曠野沼澤中突然化生，形狀像肉團，像大山一樣，四面八方的熱風燒灼著身體，飛禽走獸爭相吞食，經過無數年，然後死去，再次墮入地獄。又經過無數百千萬年遭受各種痛苦，然後死去，轉生到...

【English Translation】 English version Nine, they are constantly hungry and thirsty; ten, what they eat is like poison; eleven, all the people they love are separated from them; twelve, those they work with are always fighting; thirteen, their parents, siblings, wives, and servants do not believe their words; fourteen, all their hidden and concealed matters are revealed by acquaintances and friends; fifteen, all their wealth is divided among five families; sixteen, they are often seriously ill and no one takes care of them; seventeen, their needs for living are often not met; eighteen, their bodies are withered and emaciated; nineteen, they suffer from hardship for a long time and cannot escape; twenty, they are always in filth until death. 'Great King!' These foolish people will receive these twenty kinds of evil retributions in their present lives, and after death, they will fall into Avici Hell (the lowest level of hell in Buddhism) and suffer for one kalpa (an extremely long period of time). When hungry, they eat iron balls; when thirsty, they drink molten copper; they use hot iron plates as clothes; everything they touch when walking, standing, sitting, or lying down is flames; the flames from six directions penetrate each other. Those sinners in Avici Hell endure all kinds of suffering. After dying there, they will be reborn as Matrakshata (a type of hungry ghost) in the realm of hungry ghosts, living in a waterless wilderness. They are born without eyes, hands, or feet. Hot winds from all directions blow against their bodies, and the pain is like being cut by swords. They roll on the ground, suffering great agony. Their fat and marrow flow out as if they are being fried in a hot pan. Their souls are confused, and they cry out in great pain. They endure hundreds and thousands of kinds of suffering for countless years, and then they die and are reborn in the great ocean, their bodies becoming a mass of flesh, huge in shape, extending a hundred yojanas (an ancient Indian unit of length). However, the place where these sinners live is surrounded by hot water, like molten copper, extending one yojana from their bodies. They suffer such pain for countless hundreds and thousands of years, just like in hell. After dying there, they are suddenly reborn in the wilderness swamps of Jambudvipa (the world we live in), their shape like a mass of flesh, like a great mountain. Hot winds from all directions burn their bodies, and birds and beasts compete to devour them. After countless years, they die and fall back into hell. After countless hundreds of thousands of years, they endure all kinds of suffering, and then they die and are reborn into...

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餓鬼中，乃至肉團之身，經無量百千歲，往反輪迴具受眾苦。其罪漸薄得出為人，生無佛國五濁剎中，從生而盲諸根不具，身形醜惡人不喜見。」

佛告頻婆娑羅王言：「大王！如是罪人于當來世，獲如是等大惡果報。所以者何？是持法比丘如法行故，有信心者種種資財具足施與，彼惡比丘愚癡人等奪而自用，故獲如是諸惡果報。」

爾時，頻婆娑羅王聞此語已，悲泣雨淚而白佛言：「世尊！我今寧受地獄等身，終不欲受是人身也。何以故？以此人等造是罪故，獲如是種種大苦果報。」

爾時，佛告頻婆娑羅王言：「大王！汝等諸王及剎利、婆羅門、毗舍、首陀聚落主等，如今現在及未來世乃至法住，於是時中所有持法比丘，付囑汝等應好擁護。若有信心善男子、善女人，為供養行法比丘故，或舍種種資生雜物，汝好擁護，勿令非法比丘及諸惡人欺奪侵陵。若有惡人欺奪如法比丘所受信施，汝等應當如法治之。」

王白佛言：「世尊！若有國王見彼非法比丘，及諸愚人奪彼行法比丘所受信施，不如法治者當得幾許罪報，乃至剎利、婆羅門、毗舍、首陀聚落主等，見此非法比丘及諸愚人侵奪行法比丘所受信施，當得幾許罪報？」

佛告大王：「我今問汝，隨汝意答。除諸佛如來所有功德

【現代漢語翻譯】 現代漢語譯本：在餓鬼道中，甚至以肉團之身，經歷無量百千歲，往返輪迴，承受各種痛苦。他們的罪業逐漸減輕后，才能轉生為人，但會出生在沒有佛法的五濁惡世中，天生就是盲人，各種器官不健全，身體醜陋，令人厭惡。 佛陀告訴頻婆娑羅王說：『大王！這樣的罪人在未來的世間，會遭受如此巨大的惡報。這是為什麼呢？因為那些持戒修法的比丘如法修行，有信心的人們會用各種資財供養他們，而那些惡比丘和愚癡的人卻將這些供養奪走自己享用，所以才會遭受如此的惡報。』 當時，頻婆娑羅王聽了這些話后，悲傷地流著眼淚對佛陀說：『世尊！我寧願承受地獄等道的身體，也絕不願承受這樣的人身。為什麼呢？因為這些人造作了這樣的罪業，才會遭受如此種種巨大的痛苦果報。』 當時，佛陀告訴頻婆娑羅王說：『大王！你們這些國王以及剎帝利（武士階層）、婆羅門（祭司階層）、吠舍（商人階層）、首陀羅（奴隸階層）的聚落首領們，從現在乃至未來佛法住世期間，所有持戒修法的比丘，我都囑託你們要好好地擁護他們。如果有信心善男子、善女人，爲了供養修行佛法的比丘，而佈施各種生活物資，你們要好好地保護這些供養，不要讓非法比丘和惡人欺騙搶奪。如果有惡人欺騙搶奪如法比丘所接受的供養，你們應當依法懲治他們。』 國王對佛陀說：『世尊！如果有國王看到那些非法比丘和愚人搶奪修行佛法的比丘所接受的供養，卻不依法懲治，會得到多少罪報？乃至剎帝利、婆羅門、吠舍、首陀羅的聚落首領們，看到這些非法比丘和愚人侵奪修行佛法的比丘所接受的供養，會得到多少罪報？』 佛陀告訴國王說：『我現在問你，你隨自己的意思回答。除了諸佛如來所有的功德之外，'

【English Translation】 English version: In the realm of hungry ghosts, even with a body of flesh, they undergo countless hundreds of thousands of years, going back and forth in reincarnation, enduring all kinds of suffering. Their sins gradually diminish, and they are then able to be reborn as humans, but they are born in the impure world of the five turbidities, where there is no Buddha's teaching. They are born blind, with all their senses impaired, and their bodies are ugly and repulsive. The Buddha said to King Bimbisara, 'Great King! Such sinners will receive such great evil consequences in the future. Why is this so? Because those Bhikkhus (monks) who uphold the Dharma practice according to the Dharma, and those who have faith offer them various resources, but those evil Bhikkhus and foolish people seize these offerings for their own use, and therefore they suffer such evil consequences.' At that time, King Bimbisara, upon hearing these words, wept with tears and said to the Buddha, 'World Honored One! I would rather endure the body of hell and other realms than to endure such a human body. Why is this? Because these people commit such sins, they will suffer such great and varied painful consequences.' At that time, the Buddha said to King Bimbisara, 'Great King! You kings, as well as the Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), and Shudras (laborer class) village leaders, from now until the future when the Dharma remains in the world, all the Bhikkhus who uphold the Dharma, I entrust to you to protect them well. If there are faithful good men and good women who, in order to support the Bhikkhus who practice the Dharma, give various necessities, you must protect these offerings well, and not allow unlawful Bhikkhus and evil people to deceive and seize them. If there are evil people who deceive and seize the offerings received by the lawful Bhikkhus, you should punish them according to the Dharma.' The King said to the Buddha, 'World Honored One! If there is a king who sees those unlawful Bhikkhus and foolish people seizing the offerings received by the Bhikkhus who practice the Dharma, and does not punish them according to the Dharma, how much sin will he incur? And how much sin will the Kshatriyas, Brahmins, Vaishyas, and Shudras village leaders incur if they see these unlawful Bhikkhus and foolish people seizing the offerings received by the Bhikkhus who practice the Dharma?' The Buddha said to the King, 'I will now ask you, answer according to your own understanding. Except for all the merits of all the Buddhas and Tathagatas,'

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，一切聲聞及辟支佛所有福德，若有一人具足成就如是等大福德聚，是人福德是為多不？」

王言：「世尊！如是，如是。是人福德甚多！甚多！」

佛言：「大王！如彼一人所得福德，如是一切眾生各皆備足是等功德。若有惡人于彼一切有福人所，割其手足、耳鼻，生挑其眼，如是惡人得幾許罪？」王聞此語悲，泣哽咽不能自勝。

佛言：「大王！何以不答？」

時王聞已猶復悲泣，而白佛言：「世尊！如是愚人所獲罪報，無量無邊阿僧祇不可稱計，乃至算數譬喻所不能及。世尊！若毀壞一人具上福者手足、耳鼻，生挑其眼，其罪大多不可思議。何況毀壞一切具是福者！」

佛言：「大王！如我現在及未來世乃至法盡，于其中間，若有信心善男子、善女人，俱舍如是資生所須田宅、園林、象馬、奴婢、衣服、臥具、湯藥等物，施與行法比丘。若非法比丘及諸愚人奪彼所施，是剎利、婆羅門、毗舍、首陀聚落主等，見此非法惡人不如法治者，獲大重罪復過於彼。」

爾時，頻婆娑羅王白佛言：「世尊！如是國王治國之事，甚難，甚難！何以故？彼放逸王等不如法治，是非法惡人獲如是罪。若有國王及剎利等不放逸故，擁護是等持法比丘。若有信心檀越施彼所須，若有非法惡人侵

【現代漢語翻譯】 「所有聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，指獨自覺悟的人）的福德加起來，如果有一個人完全具備併成就了這樣的大福德，這個人的福德是不是非常多呢？」 國王回答說：「世尊！確實是這樣。這個人的福德非常多！非常多！」 佛陀說：「大王！像那一個人所得到的福德，如果一切眾生都各自具備這樣的功德。如果有一個惡人對所有這些有福德的人，割他們的手足、耳朵、鼻子，挖出他們的眼睛，這樣的惡人會得到多少罪過呢？」國王聽到這些話，悲傷地哭泣，哽咽得不能自已。 佛陀說：「大王！為什麼不回答呢？」 這時，國王聽了之後仍然悲傷哭泣，然後對佛陀說：「世尊！像這樣愚蠢的人所得到的罪報，是無量無邊、不可計數，甚至用算數和比喻都無法表達的。世尊！如果毀壞一個具備上述福德的人的手足、耳朵、鼻子，挖出他的眼睛，他的罪過已經非常大，不可思議了。更何況是毀壞所有具備這樣福德的人呢！」 佛陀說：「大王！就像我現在以及未來世，乃至佛法滅盡的這段時間裡，如果有信心善男子、善女人，共同捨棄生活所需的田地、宅院、園林、象馬、奴婢、衣服、臥具、湯藥等物品，佈施給修行佛法的比丘。如果非法比丘和愚人奪取他們所佈施的物品，那些剎帝利（Ksatriya，指武士階層）、婆羅門（Brahmana，指祭司階層）、吠舍（Vaisya，指商人階層）、首陀羅（Sudra，指農民階層）的聚落首領等，看到這些非法惡人卻不依法懲治，他們所獲得的重罪甚至超過那些惡人。」 這時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）對佛陀說：「世尊！像這樣的國王治理國家的事情，非常難，非常難！為什麼呢？那些放縱的國王等不依法治理，這些非法惡人就會獲得這樣的罪過。如果有國王和剎帝利等不放縱，從而擁護這些持戒修行的比丘。如果有信心的施主佈施他們所需的物品，如果有非法惡人侵犯

【English Translation】 『If all the merits of all Sravakas (those who learn by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) were combined, and if one person fully possessed and achieved such great merit, would that person's merit be very great?』 The king replied, 『World Honored One! Yes, it is so. That person's merit is very great! Very great!』 The Buddha said, 『Great King! Like the merit that one person obtains, if all sentient beings each possessed such merit, and if an evil person were to cut off the hands, feet, ears, and noses of all these meritorious people, and gouge out their eyes, how much sin would such an evil person incur?』 Upon hearing these words, the king wept with sorrow, choked with sobs, and could not control himself. The Buddha said, 『Great King! Why do you not answer?』 At this time, the king, still weeping with sorrow, said to the Buddha, 『World Honored One! The retribution for the sins of such a foolish person is immeasurable, boundless, and countless, beyond the reach of calculation or analogy. World Honored One! If one were to destroy the hands, feet, ears, and noses of a person possessing the aforementioned merit, and gouge out their eyes, their sin would already be very great and inconceivable. How much more so if one were to destroy all those possessing such merit!』 The Buddha said, 『Great King! Just as now, and in the future, until the Dharma is exhausted, if there are faithful good men and good women who together give up their necessities of life, such as fields, houses, gardens, elephants, horses, servants, clothing, bedding, and medicine, to donate to the Bhikkhus (monks) who practice the Dharma. If non-Dharma Bhikkhus and foolish people seize what they have donated, those leaders of Ksatriya (warrior class), Brahmana (priest class), Vaisya (merchant class), and Sudra (peasant class) villages, who see these unlawful evil people and do not punish them according to the Dharma, will incur a greater sin than those evil people.』 At this time, King Bimbisara (King of Magadha in ancient India) said to the Buddha, 『World Honored One! Such matters of a king governing a country are very difficult, very difficult! Why is that? Those indulgent kings who do not govern according to the Dharma, these unlawful evil people will incur such sins. If there are kings and Ksatriyas who are not indulgent, and thus protect these Bhikkhus who uphold the precepts and practice. If faithful donors give them what they need, and if unlawful evil people invade

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奪欺陵，當如法治者得幾許福？」

佛言：「大王！如上所說具福諸人，若復有人有大勢力，禁閉獄中具受飢渴無量苦惱，若有一人具足大力，勝於前者出彼獄中，爾許諸人悉令解脫，經于百年四事供養，衣食、湯藥、種種所須無不備足。」

佛言：「大王！彼有力人得幾所福？」

王白佛言：「世尊！彼有力人所得福德，不可思議、不可稱計，乃至算數譬喻所不能及。」

佛言：「大王！彼剎利、婆羅門、毗舍、首陀及聚落主等，如今現在及未來世乃至法住，是諸人等如法治彼非法比丘及愚癡人故，所得福德復過於彼。若復有人於今現在，及未來世乃至法欲滅時，若有信心善男子、善女人具舍種種所須施彼行法比丘，若有非法惡人侵奪欺陵，若復有人方便教化不令侵奪，語言：『汝等今者，若不隨教當治汝罪。』如彼惡人隨其教誨止彼欺心，不復侵奪持法比丘所受信施，是剎利乃至聚落主等，所得福德甚多，甚多！」

王復白佛言：「世尊！若有乃至一比丘能如法住所有諸物，若有惡人欺陵侵奪者，我等剎利及婆羅門乃至聚落主等，不如法治當獲大罪。是一比丘所有資生，彼非法惡人有侵奪者，我等剎利乃至聚落主等，如法擁護不令彼人侵奪欺陵，乃至如法治之獲大功德。」

【現代漢語翻譯】 現代漢語譯本： 「如果有人欺凌侵奪，依法懲治他們的人能獲得多少福報？」 佛陀說：「大王！就像前面所說的那些具有福報的人，如果有人擁有強大的勢力，將他們囚禁在監獄中，讓他們遭受無量的飢渴和痛苦。如果有一個人擁有強大的力量，勝過前者，將他們從監獄中解救出來，讓所有這些人獲得解脫，並且在一百年裡用衣食、湯藥和各種所需之物供養他們，無所不備。」 佛陀說：「大王！那個有力量的人能獲得多少福報呢？」 國王對佛陀說：「世尊！那個有力量的人所獲得的福德，是不可思議、不可稱量，甚至用算數和比喻都無法企及的。」 佛陀說：「大王！那些剎利（武士階層）、婆羅門（祭司階層）、毗舍（商人階層）、首陀（奴隸階層）以及聚落之主等，在現在和未來世，乃至佛法住世期間，這些人依法懲治那些非法的比丘和愚癡之人，所獲得的福德比前者還要多。如果有人在現在和未來世，乃至佛法將要滅亡時，如果有信心的善男子、善女人，捨棄各種所需之物來供養那些奉行佛法的比丘，如果有非法惡人侵奪欺凌，如果有人方便教化，不讓他們侵奪，說：『你們現在如果不聽從教誨，就要治你們的罪。』如果那些惡人聽從教誨，停止欺凌之心，不再侵奪持法比丘所接受的供養，這些剎利乃至聚落之主等，所獲得的福德非常多，非常多！」 國王又對佛陀說：「世尊！如果哪怕只有一個比丘能夠如法地持有所有物品，如果有惡人欺凌侵奪，我們這些剎利以及婆羅門乃至聚落之主等，如果不依法懲治，將會獲得大罪。如果這個比丘的資生物品被非法惡人侵奪，我們這些剎利乃至聚落之主等，依法保護，不讓那些人侵奪欺凌，甚至依法懲治他們，將會獲得大功德。」

【English Translation】 English version: 『How much merit does one gain who punishes those who seize and oppress according to the Dharma?』 The Buddha said, 『Great King! Like those people with merit mentioned earlier, if someone has great power and imprisons them, causing them to suffer immeasurable hunger, thirst, and pain. If someone has great power, surpassing the former, and releases them from prison, freeing all those people, and for a hundred years provides them with the four necessities—clothing, food, medicine, and all other needs—without lacking anything.』 The Buddha said, 『Great King! How much merit does that powerful person gain?』 The king said to the Buddha, 『World Honored One! The merit gained by that powerful person is inconceivable, immeasurable, and beyond the reach of calculation and analogy.』 The Buddha said, 『Great King! Those Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), Shudras (laborer class), and village chiefs, in the present and future, even while the Dharma abides, if these people lawfully punish those unlawful monks and foolish people, the merit they gain is even greater than the former. If someone in the present and future, even when the Dharma is about to perish, if faithful good men and good women give up various necessities to support those monks who practice the Dharma, and if unlawful evil people seize and oppress, if someone skillfully teaches and prevents them from seizing, saying, 「If you do not follow the teachings now, you will be punished.」 If those evil people follow the teachings, stop their oppressive hearts, and no longer seize the offerings received by the Dharma-holding monks, these Kshatriyas and village chiefs, etc., gain very much merit, very much!』 The king again said to the Buddha, 『World Honored One! If even one monk can lawfully possess all things, and if evil people seize and oppress, we Kshatriyas, Brahmins, and village chiefs, etc., if we do not punish them according to the Dharma, we will incur great sin. If the possessions of this monk are seized by unlawful evil people, we Kshatriyas and village chiefs, etc., if we lawfully protect them, preventing those people from seizing and oppressing, and even punish them according to the Dharma, we will gain great merit.』

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佛言：「大王。不如汝所說。所以者何。於我法中有諸比丘，假令如法，始從一人乃至四人，我不聽受彼田宅、園林、象馬、車乘、奴婢等常住僧物，若滿五人乃可得受。若在僧伽藍中，或阿蘭若處，持法比丘在中止住，鳴鐘集僧和合布薩羯磨等事，房舍、床榻、臥具、湯藥同共受用。乃至百千眾僧在一伽藍、若阿蘭若處，鳴鐘集僧和合布薩，房舍、臥具、衣服、湯藥同心受用，而不貪著亦不繫念，不如其驎陀鳥貪著諸肉，食盡乃止終不中舍。持法比丘則不如是，初中后夜減省睡眠，精進誦經坐禪修道，背捨生死向涅槃路，如是比丘不稱他短不說己長，謙下卑遜不自憍高，衣食知足頭陀精進不放逸行，繫念思惟心不馳散，於一切眾生起慈悲心憐愍覆護。大王！如是僧中有劫奪者獲大罪報，守護饒益得大功德。

「複次，大王！隨其所在若僧伽藍或阿蘭若處，有五比丘止住其中，持戒不破清凈具足，乃至於小罪中生大怖畏。如佛修多羅中所說空行，若自讀誦，教他讀誦，不誹謗他不說他過，不稱己長謙下自卑，不生憍慢嫉妒之心，慈悲憐愍一切眾生，求解脫道出生死海。如是眾僧，若在伽藍或阿蘭若處，鳴鐘集僧和合受用，常住僧物乃至湯藥。若復有人如法供養獲大功德，劫奪侵陵得大罪報。

「大王！

【現代漢語翻譯】 現代漢語譯本：佛說：『大王，你說的並不對。為什麼呢？在我的教法中，有些比丘，即使如法，從一人到四人，我也不允許他們接受田地、園林、象馬、車乘、奴婢等常住僧物。必須滿五人才能接受。如果在僧伽藍（僧院）中，或在阿蘭若（寂靜處），持法的比丘住在那裡，敲鐘集合僧眾，共同舉行布薩（說戒）等儀式，房舍、床鋪、臥具、湯藥共同使用。乃至成百上千的僧眾在一個僧伽藍或阿蘭若處，敲鐘集合僧眾，共同舉行布薩，房舍、臥具、衣服、湯藥同心受用，而不貪戀執著，也不繫念於此，不像鹯陀鳥（一種貪婪的鳥）貪戀肉食，吃盡才停止，絕不中途放棄。持法的比丘則不是這樣，他們初夜、中夜、后夜都減少睡眠，精進誦經、坐禪修道，背離生死，走向涅槃之路。這樣的比丘不評論他人短處，不說自己長處，謙虛卑下，不自高自大，衣食知足，頭陀（苦行）精進，不放逸，繫念思惟，心不散亂，對一切眾生生起慈悲心，憐憫覆護。大王！這樣的僧眾中，如果有劫奪者，會得到很大的罪報；守護饒益者，會得到很大的功德。』 『再者，大王！無論在什麼地方，如果僧伽藍或阿蘭若處，有五位比丘住在那裡，持戒不破，清凈具足，乃至對小罪也生起大怖畏。就像佛陀在修多羅（佛經）中所說的空行，如果自己讀誦，教他人讀誦，不誹謗他人，不說他人過失，不稱讚自己長處，謙虛自卑，不生驕慢嫉妒之心，慈悲憐憫一切眾生，求解脫之道，出離生死苦海。這樣的僧眾，無論在伽藍或阿蘭若處，敲鐘集合僧眾，共同受用常住僧物，乃至湯藥。如果有人如法供養，會得到很大的功德；如果劫奪侵陵，會得到很大的罪報。』 『大王！』

【English Translation】 English version: The Buddha said, 'Great King, what you say is not correct. Why is that? In my Dharma, there are Bhikkhus (monks), who, even if they are practicing according to the Dharma, from one to four, I do not allow them to receive permanent Sangha (monastic community) property such as fields, gardens, elephants, horses, carriages, and servants. Only when there are five or more can they receive such things. If they are in a Sangharama (monastery) or in an Aranya (secluded place), the Bhikkhus who uphold the Dharma reside there, they ring the bell to gather the Sangha, and together they perform the Uposatha (observance day) and other rituals. They share the use of dwellings, beds, bedding, and medicine. Even if there are hundreds or thousands of monks in a Sangharama or Aranya, they ring the bell to gather the Sangha, and together they perform the Uposatha. They share the use of dwellings, bedding, clothing, and medicine with one mind, without greed or attachment, and without clinging to these things. They are not like the Gṛdhra bird (a greedy bird) that is attached to meat, eating until it is finished and never stopping halfway. The Bhikkhus who uphold the Dharma are not like that. They reduce their sleep in the early, middle, and late night, diligently reciting scriptures, practicing meditation, and cultivating the path, turning away from birth and death and heading towards Nirvana. Such Bhikkhus do not criticize others' shortcomings, do not boast of their own merits, are humble and modest, not arrogant or conceited, content with their clothing and food, practice asceticism diligently, do not act carelessly, keep their minds focused, and do not let their minds wander. They generate compassion and loving-kindness for all sentient beings, protecting and caring for them. Great King! If there are robbers among such a Sangha, they will receive great karmic retribution; those who protect and benefit them will receive great merit.' 'Furthermore, Great King! Wherever they may be, whether in a Sangharama or an Aranya, if there are five Bhikkhus residing there, upholding the precepts without breaking them, being pure and complete, and even having great fear of small offenses. Like the empty practice described in the Buddha's Sutras (scriptures), if they recite it themselves, teach others to recite it, do not slander others, do not speak of others' faults, do not praise their own merits, are humble and modest, do not generate arrogance or jealousy, have compassion and loving-kindness for all sentient beings, seek the path of liberation, and escape the sea of birth and death. Such a Sangha, whether in a Sangharama or an Aranya, rings the bell to gather the Sangha, and together they use the permanent Sangha property, even medicine. If someone makes offerings according to the Dharma, they will receive great merit; if they rob or invade, they will receive great karmic retribution.' 'Great King!'

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是五比丘，精進持戒慚愧具足，于小罪中生大怖畏，行頭陀法住四聖種。如是眾僧所有福德猶若大海，即是世間、天人、阿修羅中最上福田，能令一切眾生離諸苦惱而得涅槃。何況十人二十、三十，乃至百千！若有信心剎利、婆羅門、毗舍、首陀，為供養故鳴鐘集僧，是僧集時其中或有非法比丘若多若少，共如法比丘同處集者，於是眾中乃至有五比丘，持戒清凈具足慚愧，于小罪中恒生怖畏終不毀犯。如是眾僧大修精進，棄捨世間所有諸事，惟希出世涅槃之道，所有功德無量無邊，是大福田，應受世間天人供養。是故，大王！汝等應好擁護如法安置，供給所須勿令乏少。若有非法之人慾相欺陵輕心毀辱者，汝好護持，勿令是等侵擾之也。」

頻婆娑羅王白佛言：「世尊！我於今者欲有所問，惟愿聽許。」

佛言：「大王！隨汝意問。」

王白佛言：「世尊！若有破戒比丘，得與如法眾僧和合共住，受彼上妙衣食臥具資生所須乃至湯藥不？」

佛言大王：「我今問汝，隨汝意答。如王國中群臣百官乃至親屬，如是之人，若一、若二乃至眾多，犯王國法合其重罪，王時瞋怒方欲刑戮。王于爾時設於大會，歌舞作樂歡樂集時，是犯罪人得在會次同食歌舞歡娛作樂不？」

王白佛言：「如是之

【現代漢語翻譯】 現代漢語譯本：這五位比丘，精進修行，持守戒律，內心充滿慚愧，對微小的過錯都心生極大的畏懼，奉行頭陀苦行，安住於四聖種（知足於衣食住行）。這樣的僧團所擁有的福德就像大海一樣深廣，是世間、天人、阿修羅中最殊勝的福田，能夠使一切眾生脫離各種痛苦而證得涅槃。更何況是十人、二十人、三十人，乃至成百上千的僧團呢！如果有信心的剎帝利（武士階層）、婆羅門（祭司階層）、毗舍（商人階層）、首陀（奴隸階層），爲了供養僧團而敲鐘集會，當僧團聚集時，其中或許會有一些不如法的比丘，無論多少，與如法的比丘一同聚集，在這樣的僧團中，哪怕只有五位比丘，持戒清凈，具足慚愧，對於微小的過錯都恒常心生畏懼，最終也不會違犯戒律。這樣的僧團精進修行，捨棄世間的一切事物，只希望追求出世的涅槃之道，他們所擁有的功德無量無邊，是廣大的福田，應當接受世間天人的供養。因此，大王！你們應當好好地擁護如法的僧團，妥善安置他們，供給他們所需，不要讓他們有所缺乏。如果有不如法的人想要欺凌、輕視、侮辱他們，你們要好好地保護他們，不要讓這些人侵擾他們。 頻婆娑羅王（古印度摩揭陀國國王）對佛陀說：『世尊！我現在想要請問一些問題，希望您能允許。』 佛陀說：『大王！你可以隨意發問。』 國王對佛陀說：『世尊！如果有破戒的比丘，能夠與如法的僧團和合共住，接受他們提供的上等衣食、臥具、生活所需，乃至湯藥嗎？』 佛陀對國王說：『我現在問你，你隨意回答。在你的王國中，群臣百官乃至親屬，這些人，如果有一人、兩人乃至許多人，觸犯了王國的法律，犯下了重罪，國王當時非常憤怒，想要懲罰他們。國王在那個時候舉辦大會，歌舞作樂，歡慶集會，這些犯罪的人能夠參加集會，一同吃飯、歌舞、歡娛作樂嗎？』 國王對佛陀說：『當然不能。』

【English Translation】 English version: These five bhikkhus (monks), diligently practice, uphold the precepts, are filled with shame, and have great fear of even minor offenses. They practice the dhuta (ascetic) practices and abide in the four noble lineages (contentment with robes, alms, lodging, and medicine). The merit of such a Sangha (monastic community) is like a vast ocean, the most supreme field of merit in the world, among gods, humans, and asuras (demigods), capable of leading all beings away from suffering and to Nirvana. How much more so for a Sangha of ten, twenty, thirty, or even hundreds and thousands! If faithful kshatriyas (warrior class), brahmins (priest class), vaishyas (merchant class), and shudras (laborer class) gather the Sangha by ringing a bell for the sake of offering, and when the Sangha gathers, there may be some unlawful bhikkhus, whether few or many, who gather together with the lawful bhikkhus. Even if there are only five bhikkhus in such a Sangha, who uphold the precepts purely, are filled with shame, and constantly fear even minor offenses, they will never violate the precepts. Such a Sangha practices diligently, abandoning all worldly affairs, only hoping for the path of Nirvana beyond the world. Their merit is immeasurable and boundless, a great field of merit, worthy of receiving offerings from gods and humans. Therefore, O King! You should protect the lawful Sangha well, settle them properly, provide for their needs, and not let them lack anything. If there are unlawful people who want to bully, despise, or insult them, you should protect them well and not let these people disturb them.』 King Bimbisara (King of Magadha in ancient India) said to the Buddha, 『Venerable One! I now wish to ask some questions, I hope you will allow it.』 The Buddha said, 『O King! Ask whatever you wish.』 The King said to the Buddha, 『Venerable One! If there are bhikkhus who have broken the precepts, can they live together in harmony with the lawful Sangha, and receive the excellent robes, food, bedding, necessities, and even medicine that they provide?』 The Buddha said to the King, 『I will now ask you, answer as you wish. In your kingdom, the ministers, officials, and even relatives, if one, two, or many of these people violate the laws of the kingdom and commit serious crimes, and the king is angry and wants to punish them. If the king holds a gathering at that time, with singing, dancing, and joyful celebrations, can these criminals participate in the gathering, eat together, sing, dance, and enjoy themselves?』 The King said to the Buddha, 『Of course not.』

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人不得在會，乃至不令與我相見，何況共受集會歡樂。」

佛言：「大王！如是，如是。若有比丘破戒犯罪，實非沙門自言是沙門，實非梵行言我梵行。如是之人猶如盲人，于生死中流轉退沒。大王！如是之人於三世諸佛法中具犯禁戒，以是因緣諸佛如來之所棄捨，非佛弟子是魔眷屬，常趣惡道不墮僧數，不得在如法僧中行住坐臥同受房舍臥具資生諸物，乃至糠䴸亦不得受，何況得受眾僧上妙供具資生所須！如是之人，佛法之外眾所棄捨。」

頻婆娑羅王白佛言：「世尊！是破戒比丘，不得與如法眾僧和合共住，同受種種衣食、臥具、湯藥等物。世尊！是破戒人有何等行類、相貌，而可得知？」

佛言：「大王！是破戒相，初未現時難可了知。何者是破戒初相？所謂不樂供養三寶、和尚阿阇梨，亦不信重四聖種法而不修習，又不修行三十七助道法，是名破戒初相。心貪利養無有慚愧，與諸俗人以為親友，稱讚己德以自貢高，輕蔑誹謗毀呰他人，心不樂說正法之言，唯喜好談無益之語。專行魔業惱亂眾僧，他說一言十語加報，縱心蕩逸終不相下，猶如惡狗。復似飛烏眾聲亂鳴唯欲求勝，雖復出家處在眾中，諂曲虛偽專行刺毒。又如商人，持種種物在道而行逢彼惡賊，是破戒人為沙門中賊。又似獼猴，

【現代漢語翻譯】 現代漢語譯本：人不能在僧團中，甚至不讓他與我相見，更何況一起享受歡樂。

佛說：『大王，正是這樣，正是這樣。如果有比丘破戒犯戒，實際上不是沙門卻自稱是沙門，實際上不是清凈修行卻說自己是清凈修行。這樣的人就像盲人一樣，在生死輪迴中流轉沉淪。大王，這樣的人在過去、現在、未來三世諸佛的教法中都犯了禁戒，因此被諸佛如來所拋棄，不是佛的弟子而是魔的眷屬，常常走向惡道，不屬於僧團的行列，不能在如法的僧團中行走、站立、坐臥，不能共同接受房舍、臥具、生活用品，甚至連糠秕都不能接受，更何況接受僧團上等的供養和生活所需！這樣的人，在佛法之外被眾人所拋棄。』

頻婆娑羅王（Bimbisara，古印度摩揭陀國王）對佛說：『世尊，這種破戒的比丘，不能與如法的僧團和合共住，共同接受各種衣食、臥具、湯藥等物品。世尊，這種破戒的人有什麼樣的行為、特徵，可以讓人知道呢？』

佛說：『大王，這種破戒的特徵，在剛開始沒有顯現的時候很難知道。什麼是破戒的最初特徵呢？就是不喜歡供養三寶（佛、法、僧），和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），也不信奉和重視四聖種法（知足於衣、食、住、藥）而不去修習，也不修行三十七助道法（三十七道品），這就是破戒的最初特徵。內心貪圖利養，沒有慚愧之心，與世俗之人結交為親友，稱讚自己的功德以自我抬高，輕視誹謗毀壞他人，內心不喜歡說正法之言，只喜歡談論無益的話。專門從事魔業，擾亂僧團，別人說一句，他要用十句來反駁，放縱自己的心意，始終不肯退讓，就像惡狗一樣。又像飛鳥一樣，發出各種雜亂的聲音，只想要爭勝，雖然出家身處僧團之中，卻諂媚虛偽，專門進行陰險的勾當。又像商人一樣，拿著各種貨物在路上行走，遇到強盜，這種破戒的人就是沙門中的強盜。又像獼猴一樣，'

【English Translation】 English version: 'A person should not be in the assembly, not even allowed to see me, let alone share in joy.'

The Buddha said, 'Great King, it is so, it is so. If there is a Bhikkhu (monk) who breaks the precepts and commits offenses, who is not truly a Sramana (ascetic) but claims to be a Sramana, who is not truly practicing the pure life but claims to be practicing the pure life, such a person is like a blind person, wandering and sinking in the cycle of birth and death. Great King, such a person has violated the precepts in the Dharma of all Buddhas of the three times (past, present, and future). Because of this, they are abandoned by all the Tathagatas (Buddhas), they are not disciples of the Buddha but belong to the retinue of Mara (demon), they constantly go to evil paths, they do not belong to the Sangha (monastic community), they are not allowed to walk, stand, sit, or lie down in the lawful Sangha, they cannot share in the use of dwellings, bedding, and necessities, they cannot even receive chaff, let alone receive the superior offerings and necessities of the Sangha! Such a person is abandoned by all outside the Buddha's Dharma.'

King Bimbisara (King of Magadha in ancient India) said to the Buddha, 'World Honored One, this Bhikkhu who breaks the precepts cannot live harmoniously with the lawful Sangha, sharing various clothing, food, bedding, medicine, and other things. World Honored One, what kind of behavior and characteristics does this precept-breaking person have, that can be known?'

The Buddha said, 'Great King, these characteristics of breaking the precepts are difficult to know when they first appear. What are the initial characteristics of breaking the precepts? It is that one does not like to make offerings to the Three Jewels (Buddha, Dharma, Sangha), the Upadhyaya (preceptor) and Acarya (teacher), nor does one believe in and value the Four Noble Lineages (contentment with clothing, food, lodging, and medicine) and does not practice them, nor does one practice the Thirty-seven Aids to Enlightenment (thirty-seven factors of enlightenment). This is called the initial characteristic of breaking the precepts. The mind is greedy for gain and has no shame, making friends with worldly people, praising one's own virtues to elevate oneself, belittling, slandering, and defaming others, the mind does not like to speak the words of the true Dharma, only likes to talk about useless words. They specialize in demonic activities, disturbing the Sangha, if others say one word, they will retort with ten words, indulging their own minds, never willing to yield, like a vicious dog. They are also like flying birds, making all kinds of chaotic noises, only wanting to win. Although they have left home and are in the Sangha, they are flattering and hypocritical, specializing in insidious actions. They are also like merchants, carrying various goods on the road, encountering robbers, this precept-breaking person is a robber among the Sramanas. They are also like monkeys,'

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糞涂身已搪突於人，在於眾中猶如俱蘭吒華無色無香，心不和合恒出諍訟之言，常貪利養名聞等事，樂惡比丘及諸俗人以為伴侶而共談語。

「是諸比丘，乃至未盜眾僧田宅、園林、奴婢、象馬、駝騾、牛驢，如是等物難可了知，是名破戒初相。若盜如是等物是名破戒等相，是相出已失比丘法，是波羅夷非沙門，不得與如法眾僧同共止住，應當擯出。佛告大王：『是持戒比丘，寧與旃陀羅同共止住，不與破戒之人同住居止。』如樹枯朽火從內起，根本既燒枝葉亦盡。破戒比丘亦復如是，以破戒火燒諸功德，善根果報悉盡無餘，于未來世墮三惡道，遠舍慈悲而行魔業。譬如廁溷不可為凈，謗諸賢聖斷三寶種，法海乾竭壞正法城，誑惑施主惱亂清眾。如法比丘僧和合時違諍不隨，彼破戒比丘盜僧物因緣故，國主剎利、婆羅門、毗舍、首陀，乃至若男、若女、一切施主等，雖舍所須空無所得，失人天路墮惡道中。

「是故，大王！汝等當知，彼破戒人無有慚愧，以劫盜心取彼僧物以為己有。是如法比丘隨其住處，若在林中，或在伽藍，不應共住應生慈愍，方便示教遣令出衆。語言：『長老！汝等不應住此。』如是三諫，是破戒人若去者善；若不出眾，如法比丘不得瞋罵。應告國王、剎利、婆羅門、毗舍、首陀及

【現代漢語翻譯】 現代漢語譯本：

'如同身上塗滿糞便的人，冒犯他人，在眾人中就像俱蘭吒華（一種無色無香的花）一樣，內心不和，經常說爭吵的話，常常貪圖利益供養和名聲等事，喜歡與惡劣的比丘和俗人結伴交談。'

'這些比丘，乃至沒有盜取僧眾的田地、宅院、園林、奴婢、象、馬、駱駝、騾子、牛、驢等物，還難以察覺，這叫做破戒的初步跡象。如果盜取了這些東西，就叫做破戒的確定跡象。這種跡象出現后，就失去了比丘的資格，是波羅夷（斷頭罪），不再是沙門（出家人），不能與如法的僧眾一同居住，應當被驅逐出去。佛告訴大王：『持戒的比丘，寧願與旃陀羅（賤民）同住，也不與破戒的人同住。』就像枯朽的樹木，火從內部燃燒起來，根本被燒燬，枝葉也全部枯盡。破戒的比丘也是這樣，用破戒的火焰燒燬所有的功德，善根果報全部消失殆盡，在未來世會墮入三惡道，遠離慈悲而行魔業。譬如廁所不能被凈化，誹謗賢聖，斷絕三寶的種子，使法海乾涸，破壞正法之城，欺騙施主，擾亂清凈的僧眾。如法的比丘僧團和合時，他違背爭吵不隨順，那個破戒的比丘因為盜取僧物的緣故，國王剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸），乃至男人、女人、一切施主等，即使佈施所需之物也空無所得，失去人天之路，墮入惡道。'

'所以，大王！你們應當知道，那些破戒的人沒有慚愧之心，以劫盜的心態拿取僧眾的財物據爲己有。如法的比丘，無論住在哪裡，在林中，或在伽藍（寺院），都不應該與他們同住，應當生起慈悲之心，方便教導，讓他們離開僧團。說：『長老！你們不應該住在這裡。』這樣勸誡三次，如果破戒的人離開就好；如果不離開僧團，如法的比丘不能嗔罵。應當告訴國王、剎利、婆羅門、毗舍、首陀以及' 現代漢語譯本：

'一切施主，說：『此破戒比丘盜僧物故，令諸施主空無所得，失人天路墮三惡道。』如是等事，應廣為說。若彼破戒比丘，猶故不捨，如法比丘應共擯出。若不擯者，是如法比丘亦名破戒。是故，大王！當勤精進，莫令破戒比丘住我法中。』」 English version:

'Like someone who has smeared themselves with filth, they offend others. In the assembly, they are like a Kurantaka flower (a flower without color or fragrance). Their hearts are not in harmony, they constantly utter words of strife, they are always greedy for gain, offerings, and fame, and they enjoy associating and conversing with wicked monks and laypeople.'

'These monks, even if they have not yet stolen the Sangha's (monastic community) fields, residences, gardens, slaves, elephants, horses, camels, mules, cattle, donkeys, and other such things, it is difficult to know. This is called the initial sign of breaking the precepts. If they steal such things, it is called a definite sign of breaking the precepts. Once this sign appears, they lose their status as a monk, it is a Parajika (defeat, expulsion offense), they are no longer a Shramana (ascetic), they cannot live together with the lawful Sangha, and they should be expelled. The Buddha told the king, 『A precept-abiding monk would rather live with a Chandala (outcaste) than live with a precept-breaking person.』 Just like a withered tree, when fire starts from within, the roots are burned, and the branches and leaves all wither away. A precept-breaking monk is also like this. The fire of breaking precepts burns away all merits, the roots of goodness and their rewards are completely destroyed, and in future lives, they will fall into the three evil realms, abandoning compassion and engaging in demonic activities. It is like a toilet that cannot be purified, they slander the virtuous, cut off the seeds of the Three Jewels, dry up the ocean of Dharma, destroy the city of the true Dharma, deceive donors, and disturb the pure Sangha. When the lawful Sangha is in harmony, they oppose and do not follow, and because that precept-breaking monk steals from the Sangha, the king, Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), Shudras (laborers), and even men, women, and all donors, even if they give what is needed, they receive nothing, lose the path to humans and gods, and fall into evil realms.' English version:

'Therefore, O King! You should know that those who break the precepts have no shame, and with a thieving mind, they take the Sangha's property as their own. Lawful monks, wherever they reside, whether in the forest or in a monastery (Vihara), should not live with them. They should generate compassion, skillfully teach, and ask them to leave the Sangha. They should say, 『Elder! You should not live here.』 After advising them three times, if the precept-breaking person leaves, that is good. If they do not leave the Sangha, the lawful monks should not scold them. They should inform the king, Kshatriyas, Brahmins, Vaishyas, Shudras, and' English version:

'all donors, saying, 『This precept-breaking monk steals from the Sangha, causing all donors to receive nothing, lose the path to humans and gods, and fall into the three evil realms.』 Such things should be widely spoken about. If that precept-breaking monk still does not leave, the lawful monks should expel them together. If they do not expel them, those lawful monks are also considered to be breaking the precepts. Therefore, O King! You should diligently strive to not allow precept-breaking monks to live within my Dharma.'

【English Translation】 'Like someone who has smeared themselves with filth, they offend others. In the assembly, they are like a Kurantaka flower (a flower without color or fragrance). Their hearts are not in harmony, they constantly utter words of strife, they are always greedy for gain, offerings, and fame, and they enjoy associating and conversing with wicked monks and laypeople.' 'These monks, even if they have not yet stolen the Sangha's (monastic community) fields, residences, gardens, slaves, elephants, horses, camels, mules, cattle, donkeys, and other such things, it is difficult to know. This is called the initial sign of breaking the precepts. If they steal such things, it is called a definite sign of breaking the precepts. Once this sign appears, they lose their status as a monk, it is a Parajika (defeat, expulsion offense), they are no longer a Shramana (ascetic), they cannot live together with the lawful Sangha, and they should be expelled. The Buddha told the king, 『A precept-abiding monk would rather live with a Chandala (outcaste) than live with a precept-breaking person.』 Just like a withered tree, when fire starts from within, the roots are burned, and the branches and leaves all wither away. A precept-breaking monk is also like this. The fire of breaking precepts burns away all merits, the roots of goodness and their rewards are completely destroyed, and in future lives, they will fall into the three evil realms, abandoning compassion and engaging in demonic activities. It is like a toilet that cannot be purified, they slander the virtuous, cut off the seeds of the Three Jewels, dry up the ocean of Dharma, destroy the city of the true Dharma, deceive donors, and disturb the pure Sangha. When the lawful Sangha is in harmony, they oppose and do not follow, and because that precept-breaking monk steals from the Sangha, the king, Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), Shudras (laborers), and even men, women, and all donors, even if they give what is needed, they receive nothing, lose the path to humans and gods, and fall into evil realms.' 'Therefore, O King! You should know that those who break the precepts have no shame, and with a thieving mind, they take the Sangha's property as their own. Lawful monks, wherever they reside, whether in the forest or in a monastery (Vihara), should not live with them. They should generate compassion, skillfully teach, and ask them to leave the Sangha. They should say, 『Elder! You should not live here.』 After advising them three times, if the precept-breaking person leaves, that is good. If they do not leave the Sangha, the lawful monks should not scold them. They should inform the king, Kshatriyas, Brahmins, Vaishyas, Shudras, and' 'all donors, saying, 『This precept-breaking monk steals from the Sangha, causing all donors to receive nothing, lose the path to humans and gods, and fall into the three evil realms.』 Such things should be widely spoken about. If that precept-breaking monk still does not leave, the lawful monks should expel them together. If they do not expel them, those lawful monks are also considered to be breaking the precepts. Therefore, O King! You should diligently strive to not allow precept-breaking monks to live within my Dharma.'

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有勢力者言：『此有比丘不如法行恒相擾亂，不令我等安心行道。惟愿撿挍勿令侵惱。』而彼國王剎利乃至聚落主等，應當治之驅逐令出。若彼剎利王等取彼破戒比丘飲食財物而不驅遣者，如法比丘亦不應瞋，莫貪住處及資生等，默然捨去更求余處無難之所，若在山林窟中，或阿蘭若地，隨其靜處就彼而住。」

頻婆娑羅王聞此語已，悲啼號泣，而白佛言：「世尊！剎利、婆羅門、毗舍、首陀乃至聚落主，為衣食資財故護彼破戒比丘與其勢力，令此如法比丘舍其住處。以是因緣，于當來世墮大地獄受無量苦，於三惡道輪迴往反難得免出，于未來世有無量無邊恒河沙等諸佛出現於世，具大慈悲入生死中度苦眾生，而不能令彼等國王、剎利、婆羅門及聚落主舍惡趣報得人天身。何以故？不受如法比丘語故，又不供給供養故，受如是等大罪果報。」

佛言：「大王！于當來世諸國土中有信心剎利、婆羅門、毗舍、首陀，為供給供養如法比丘因緣故，若造伽藍靜處，或阿蘭若處起立房堂，施與如法比丘，或舍田宅、園林、奴婢、種種所須資生雜物，乃至湯藥，以如是供養因緣故，彼諸施主于當來世，或生剎利婆羅門大姓等家，六慾諸天乃至有頂，或生他方凈佛世界值佛聞法，不久當得阿耨多羅三藐三菩提。若復有

【現代漢語翻譯】 現代漢語譯本 有權勢的人說：『這裡有比丘不如法修行，經常擾亂我們，使我們不能安心修行。希望您能查處，不要讓他們侵擾。』那些國王、剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、乃至村落首領等，應當治理他們，驅逐他們離開。如果那些剎帝利王等拿走那些破戒比丘的飲食財物而不驅逐他們，如法的比丘也不應該嗔恨，不要貪戀住處和生活物資等，默默地離開，去尋找其他沒有困難的地方，如果在山林洞穴中，或者阿蘭若（Aranya，指寂靜的修行場所）的地方，就隨其安靜之處在那裡居住。 頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）聽到這些話后，悲傷地哭泣，對佛說：『世尊！剎帝利、婆羅門（Brahmana，古印度四大種姓之一，指祭司和學者）、吠舍（Vaishya，古印度四大種姓之一，指商人和農民）、首陀羅（Shudra，古印度四大種姓之一，指奴隸和工人）乃至村落首領，爲了衣食資財的緣故，庇護那些破戒的比丘和他們的勢力，讓這些如法的比丘捨棄他們的住處。因為這個因緣，在未來的世間會墮入大地獄，遭受無量的痛苦，在三惡道（地獄、餓鬼、畜生）中輪迴往返難以脫離，在未來世有無量無邊的恒河沙數般的諸佛出現在世間，具有大慈悲心進入生死輪迴中度化受苦的眾生，也不能讓那些國王、剎帝利、婆羅門和村落首領捨棄惡趣的果報而得到人天之身。為什麼呢？因為不接受如法比丘的教誨，又不給予供養，所以會遭受這樣的大罪果報。』 佛說：『大王！在未來的世間，各個國土中有信心的剎帝利、婆羅門、吠舍、首陀羅，爲了供養如法比丘的緣故，如果建造伽藍（Grama，指僧院）靜處，或者在阿蘭若處建立房舍，施捨給如法比丘，或者捨棄田宅、園林、奴婢、各種所需的資生物品，乃至湯藥，因為這樣的供養因緣，那些施主在未來的世間，或者出生在剎帝利、婆羅門等大姓人家，或者生到六慾諸天（欲界六層天）乃至有頂天（色界最高層天），或者生到他方清凈的佛國世界，值遇佛陀聽聞佛法，不久就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果還有'

【English Translation】 English version Those in power say, 『These Bhikkhus (Buddhist monks) are not practicing the Dharma properly and are constantly disturbing us, preventing us from practicing peacefully. We request that you investigate and prevent them from harassing us.』 Those kings, Kshatriyas (warriors and rulers in ancient India), and even village chiefs, should govern them and expel them. If those Kshatriya kings take the food and possessions of those Bhikkhus who have broken the precepts and do not expel them, the Bhikkhus who follow the Dharma should not be angry. They should not be greedy for dwelling places and necessities, but should silently leave and seek other places where there are no difficulties. If they are in mountain forests or caves, or in Aranya (secluded places for practice), they should dwell there in quiet places. King Bimbisara (King of Magadha in ancient India) heard these words and wept with sorrow, saying to the Buddha, 『World Honored One! Kshatriyas, Brahmanas (priests and scholars in ancient India), Vaishyas (merchants and farmers in ancient India), Shudras (laborers and servants in ancient India), and even village chiefs, for the sake of food and wealth, protect those Bhikkhus who have broken the precepts and their power, causing these Bhikkhus who follow the Dharma to abandon their dwelling places. Because of this cause, in the future they will fall into the great hells and suffer immeasurable pain. They will revolve in the three evil realms (hell, hungry ghosts, and animals) and find it difficult to escape. In the future, countless Buddhas, like the sands of the Ganges River, will appear in the world, with great compassion entering the cycle of birth and death to liberate suffering beings, but they will not be able to cause those kings, Kshatriyas, Brahmanas, and village chiefs to abandon the retribution of evil realms and attain human or heavenly bodies. Why is this? Because they do not accept the teachings of the Bhikkhus who follow the Dharma, nor do they provide offerings, they will receive such great sinful retributions.』 The Buddha said, 『Great King! In the future, in various countries, if faithful Kshatriyas, Brahmanas, Vaishyas, and Shudras, for the sake of providing offerings to Bhikkhus who follow the Dharma, build monasteries (Grama) in quiet places, or build dwellings in Aranya, and give them to Bhikkhus who follow the Dharma, or give away fields, gardens, servants, various necessities, and even medicine, because of such offerings, those donors in the future will be born into great families of Kshatriyas, Brahmanas, etc., or be born in the six desire heavens (the six heavens of the desire realm) up to the highest heaven (the highest heaven of the form realm), or be born in other pure Buddha lands, encounter the Buddha and hear the Dharma, and soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If there are still』

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人於我法中，為求福德涅槃道故，應當供養供給如法比丘。」

爾時，頻婆娑羅王白佛言：「世尊！是諸比丘雖犯破戒初相，然未盜僧物，如是之人，云何不得與如法比丘同共住止同飲食、衣服等和合受用？」

佛言大王：「我今問汝，隨汝意答。若王眷屬、大臣、宰相，犯王國法造種種罪，唯不合死有刑流者。如是之人，王若設會歌舞作樂大集之時，得在會次同受飲食共歡樂不？」

王白佛言：「世尊！如是之人尚不欲見，何況得在會所同受歡樂？」

爾時，佛告王言：「大王！若有富伽羅具造諸惡，於三惡趣不能勉離，如是之人受他田宅、園林、象馬、車牛、資生之具。如此之人非佛弟子，非沙門非釋子，於三世佛法中是大罪人，不得與行法比丘乃至和合少時共住，同受衣服，臥具，飲食湯，藥。若有剎利、婆羅門、毗舍、首陀及聚落主等，見破戒人與持法比丘同住，共受衣服等物而不驅遣，彼剎利等是三世諸佛正法之中為大罪人。如是剎利、婆羅門等，若不驅擯彼惡比丘，雖復更修功德種種佈施，欲免此罪終不能滅，要必當墮阿鼻地獄。

「是故，大王！若有欲得自利利他者，于彼破戒人所不應擁護。何以故？若有供養彼惡比丘，失人天善根、斷三寶種、墮諸惡趣。若剎利、婆

【現代漢語翻譯】 現代漢語譯本：'在我的教法中，爲了尋求福德和涅槃之道，人們應當供養和佈施如法的比丘。' 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）對佛陀說：'世尊！這些比丘雖然犯了破戒的初步行為，但還沒有盜取僧團的財物，這樣的人，為什麼不能和如法的比丘一起居住、一起飲食、一起使用衣服等，共同受用呢？' 佛陀對國王說：'大王，我現在問你，你隨自己的意思回答。如果你的眷屬、大臣、宰相，觸犯了王國的法律，犯下各種罪行，只是沒有判處死刑，而是流放。這樣的人，如果國王舉行宴會、歌舞作樂的大型集會時，他們可以在會場中一起享受飲食，一起歡樂嗎？' 國王對佛陀說：'世尊！這樣的人我都不想見到，更何況讓他們在會場中一起享受歡樂呢？' 當時，佛陀告訴國王說：'大王！如果有人（富伽羅，Pudgala，指人）造作各種惡行，不能脫離三惡道，這樣的人卻接受他人的田地、園林、象馬、車牛、生活用品。這樣的人不是佛的弟子，不是沙門（Sramana，出家修行者），不是釋子（Sakya-putra，釋迦牟尼的弟子），在三世諸佛的教法中是大罪人，不能和奉行正法的比丘哪怕是短暫地共同居住，共同使用衣服、臥具、飲食、湯藥。如果有剎帝利（Ksatriya，古印度四大種姓之一，武士階層）、婆羅門（Brahmana，古印度四大種姓之一，祭司階層）、吠舍（Vaisya，古印度四大種姓之一，商人階層）、首陀羅（Sudra，古印度四大種姓之一，奴隸階層）以及聚落的首領等，看到破戒的人和持戒的比丘同住，共同使用衣服等物品而不驅逐他們，這些剎帝利等人在三世諸佛的正法中是大罪人。這樣的剎帝利、婆羅門等，如果不驅逐那些惡比丘，即使再修行功德，進行各種佈施，想要免除這個罪過，最終也不能消除，必定會墮入阿鼻地獄。' 『因此，大王！如果有想要自利利他的人，對於那些破戒的人不應該擁護。為什麼呢？如果供養那些惡比丘，就會失去人天的善根，斷絕三寶的種子，墮入各種惡道。如果剎帝利、婆羅門等'

【English Translation】 English version: 'In my Dharma, those who seek merit and the path to Nirvana should offer and provide for the virtuous Bhikkhus.' At that time, King Bimbisara (King of Magadha in ancient India) said to the Buddha, 'Venerable One! Although these Bhikkhus have committed initial acts of breaking the precepts, they have not stolen from the Sangha's property. Why can't such people live together with virtuous Bhikkhus, share food, clothing, and other necessities, and enjoy them together?' The Buddha said to the King, 'Great King, I will now ask you, answer according to your own understanding. If your relatives, ministers, or prime ministers violate the laws of the kingdom and commit various crimes, but are not sentenced to death, only to exile. When the king holds banquets, dances, and large gatherings with music, can such people be in the assembly, share food, and enjoy themselves together?' The King said to the Buddha, 'Venerable One! I do not even want to see such people, let alone have them in the assembly to enjoy themselves together?' At that time, the Buddha told the King, 'Great King! If there are people (Pudgala, referring to a person) who commit various evil deeds and cannot escape the three evil realms, yet they accept others' fields, gardens, elephants, horses, carts, and means of livelihood. Such people are not disciples of the Buddha, not Sramanas (ascetics), not Sakya-putras (disciples of Sakyamuni), and are great sinners in the Dharma of the Buddhas of the three times. They should not live together with Bhikkhus who practice the Dharma, even for a short time, nor share clothing, bedding, food, soup, or medicine. If there are Kshatriyas (warrior caste), Brahmins (priest caste), Vaisyas (merchant caste), Sudras (laborer caste), or village leaders who see those who have broken the precepts living with Bhikkhus who uphold the precepts, sharing clothing and other items, and do not expel them, these Kshatriyas and others are great sinners in the true Dharma of the Buddhas of the three times. If such Kshatriyas, Brahmins, etc., do not expel those evil Bhikkhus, even if they cultivate merits and perform various acts of charity, they will not be able to eliminate this sin and will surely fall into Avici hell.' 'Therefore, Great King! If there are those who wish to benefit themselves and others, they should not protect those who have broken the precepts. Why? If they make offerings to those evil Bhikkhus, they will lose the roots of goodness in the human and heavenly realms, cut off the seeds of the Three Jewels, and fall into various evil realms. If Kshatriyas, Brahmins, etc.'

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羅門等擁護行法比丘，不令彼惡比丘與共同住、和合受用衣服飲食，是剎利等雖不佈施修余功德，即是三世諸佛之大檀越，能持三世諸佛正法。是人命終生於他方凈佛國土，不久當得阿耨多羅三藐三菩提。

「是故，大王！汝等剎利、婆羅門等，應當擁護供養供給行法比丘，乃至法欲滅時所有如法比丘，應當擁護供養供給，以是因緣能令三寶久住不滅。若不擁護如法比丘我法即滅，若法在世能令人天充滿惡道減少。」

王言：「世尊！有何等人堪為知事守護僧物，供養供給如法比丘？」

佛言：「大王！有二種人堪持僧事守護僧物。何者為二？一者、具八解脫阿羅漢人；二者、須陀洹等三果學人。此二種人堪知僧事，供養眾僧。諸餘比丘，或戒不具足，心不平等，不令是人為知僧事。」

大方等大集經卷第三十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十五

隋天竺三藏那連提耶舍譯

日藏分陀羅尼品第二之一

爾時，世尊共頻婆娑羅王說是法時，東方過無量無邊恒河沙等諸佛國土，有佛世界名無盡德，佛號瞻波迦華色如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於今現在，常說

【現代漢語翻譯】 現代漢語譯本 羅門（婆羅門）等擁護奉行佛法的比丘，不讓那些行為不端的比丘與他們同住，不讓他們共同享用衣服和飲食。這樣的剎利（王族）等，即使不佈施修其他功德，也是三世諸佛的大施主，能夠護持三世諸佛的正法。這樣的人命終後會往生到其他清凈的佛國，不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。 『因此，大王！你們這些剎利、婆羅門等，應當擁護供養奉行佛法的比丘，乃至佛法將要滅亡時，所有如法的比丘，都應當擁護供養。因為這個因緣，能夠使三寶（佛、法、僧）長久住世不滅。如果不擁護如法的比丘，我的佛法就會滅亡。如果佛法在世，就能使人天充滿，惡道減少。』 國王說：『世尊！什麼樣的人能夠擔當管理僧團事務，守護僧團財物，供養如法的比丘呢？』 佛說：『大王！有兩種人能夠擔當僧團事務，守護僧團財物。哪兩種呢？第一種是，具足八解脫的阿羅漢（斷盡煩惱，不受後有者）；第二種是，須陀洹（入流果）等三果學人（指須陀洹、斯陀含、阿那含）。這兩種人能夠管理僧團事務，供養僧眾。其他比丘，如果戒律不具足，心不平等，就不能讓他們管理僧團事務。』 《大方等大集經》卷第三十四 大正藏第 13 冊 No. 0397 《大方等大集經》 《大方等大集經》卷第三十五 隋天竺三藏那連提耶舍譯 日藏分陀羅尼品第二之一 當時，世尊與頻婆娑羅王（古印度摩揭陀國王）宣說此法時，在東方，經過無量無邊恒河沙數般的佛國，有一個佛世界名為無盡德，佛號瞻波迦華色如來（佛的十號之一）、應供（應受供養者）、正遍知（真正遍知一切法者）、明行足（智慧和德行圓滿者）、善逝（善於去到涅槃者）、世間解（瞭解世間一切事理者）、無上士（無與倫比的修行者）、調御丈夫（能調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬者），現在正在那裡，經常說法。

【English Translation】 English version The Romens (Brahmins) and others who support the Bhikkhus who practice the Dharma, and do not allow those evil Bhikkhus to live with them, nor allow them to share clothing and food. Such Kshatriyas (royalty) and others, even if they do not give alms or cultivate other merits, are great benefactors of the Buddhas of the three times, and are able to uphold the true Dharma of the Buddhas of the three times. Such people, after their lives end, will be reborn in other pure Buddha lands, and soon will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). 'Therefore, Great King! You Kshatriyas, Brahmins, and others, should support and make offerings to the Bhikkhus who practice the Dharma, and even when the Dharma is about to perish, all the Bhikkhus who are in accordance with the Dharma should be supported and offered to. Because of this cause and condition, the Three Jewels (Buddha, Dharma, Sangha) can abide long and not perish. If you do not support the Bhikkhus who are in accordance with the Dharma, my Dharma will perish. If the Dharma is in the world, it can fill the heavens and humans, and reduce the evil paths.' The King said: 'World Honored One! What kind of people are qualified to manage the affairs of the Sangha, protect the property of the Sangha, and make offerings to the Bhikkhus who are in accordance with the Dharma?' The Buddha said: 'Great King! There are two kinds of people who are qualified to manage the affairs of the Sangha and protect the property of the Sangha. What are the two? The first is, Arhats (those who have extinguished all afflictions and are not subject to future existence) who have attained the eight liberations; the second is, the three fruits of learning, such as Srotapannas (stream-enterers) (referring to Srotapanna, Sakadagami, and Anagami). These two kinds of people are qualified to manage the affairs of the Sangha and make offerings to the Sangha. Other Bhikkhus, if they do not have complete precepts, or their minds are not equal, should not be allowed to manage the affairs of the Sangha.' The Mahavaipulya Mahasamnipata Sutra, Volume 34 Taisho Tripitaka Volume 13, No. 0397, The Mahavaipulya Mahasamnipata Sutra The Mahavaipulya Mahasamnipata Sutra, Volume 35 Translated by Narendrayasas, Tripitaka Master of Sui Dynasty from India Chapter Two, Part One of the Dharani of the Sun Store At that time, when the World Honored One was expounding this Dharma to King Bimbisara (King of Magadha in ancient India), in the east, passing through countless Buddha lands as numerous as the sands of the Ganges River, there was a Buddha world named Endless Virtue, and the Buddha was named Campaka Flower Color Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (truly knowing all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (understanding all matters of the world), Anuttara (unexcelled practitioner), Purushadamyasarathi (tamer of beings), Shastadevamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (respected one), who is now present there, constantly expounding the Dharma.

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妙法教化眾生。彼有菩薩名日行藏，仰觀虛空見有無量無邊阿僧祇菩薩摩訶薩眾從東方來往趣西方，復見西方有大光明，是等菩薩尋光而去。爾時，日行藏菩薩見此事已，即從坐起頂禮佛足，恭敬合掌白佛言：「世尊！我見空中無量無邊恒河沙等諸菩薩眾，從東方來往向西方；復見西方有大光明。以何因緣有此大光，諸菩薩等尋光而去？」

爾時，瞻波迦花色佛告日行藏菩薩言：「善男子！西方過無量無邊恒河沙等諸佛世界，彼有世界名娑婆，具足五濁。其國有佛，名釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。于彼世界召集大眾，以方便力廣說三乘，論議法門教化眾生，為令法母久住故，為令三寶不斷絕故，為令法行常住故，為令魔王失勢力故，為建立法幢故，為令正法久住故，以是因緣諸菩薩等集彼世界。

「十方諸佛已於彼處說寶幢陀羅尼竟，各還本土。今釋迦牟尼佛復于彼界為諸菩薩摩訶薩大阿羅漢一切大眾，演說三乘、四無礙智、四梵天行及四攝法。娑婆世界地及虛空大眾充滿，咸皆渴仰樂聞佛說。何以故？彼佛如來所說妙法猶如甘露，一切聽者心無厭足；又以彼佛本願因緣，十方佛剎諸菩薩眾皆集其土。彼諸菩薩或有百劫修行者，乃至一生

【現代漢語翻譯】 現代漢語譯本：美妙的佛法教化著眾生。其中有一位菩薩名叫日行藏（菩薩名），他仰望虛空，看見有無量無邊的阿僧祇（極大的數字單位）菩薩摩訶薩（大菩薩）從東方來往，前往西方，又看見西方有巨大的光明，這些菩薩都循著光明而去。當時，日行藏菩薩見到此事後，立即從座位上起身，頂禮佛足，恭敬合掌，對佛說：『世尊！我看見空中無量無邊如同恒河沙數般的菩薩眾，從東方來往，前往西方；又看見西方有巨大的光明。因為什麼因緣會有如此巨大的光明，這些菩薩都循著光明而去呢？』 當時，瞻波迦花色佛（佛名）告訴日行藏菩薩說：『善男子！西方經過無量無邊如同恒河沙數般的佛世界，那裡有一個世界名叫娑婆（我們所處的世界），充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。那個國家有佛，名叫釋迦牟尼如來（佛的十號之一）、應供（佛的十號之一）、正遍知（佛的十號之一）、明行足（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上士（佛的十號之一）、調御丈夫（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、世尊（佛的十號之一）。在那個世界召集大眾，用方便之力廣泛宣說三乘（聲聞乘、緣覺乘、菩薩乘），討論法門教化眾生，爲了使法母（佛法）長久住世，爲了使三寶（佛、法、僧）不中斷絕，爲了使法行（修行）常住，爲了使魔王失去勢力，爲了建立法幢（佛法的旗幟），爲了使正法長久住世，因為這些因緣，諸菩薩等聚集到那個世界。 『十方諸佛已經在那裡說完寶幢陀羅尼（一種咒語）后，各自返回自己的國土。現在釋迦牟尼佛又在那個世界為諸菩薩摩訶薩、大阿羅漢（已證得阿羅漢果的修行者）以及一切大眾，演說三乘、四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）、四梵天行（慈、悲、喜、舍）以及四攝法（佈施、愛語、利行、同事）。娑婆世界的大地和虛空中充滿了大眾，都渴望聽聞佛的說法。為什麼呢？因為那位佛如來說的妙法猶如甘露，一切聽者都心無厭足；又因為那位佛的本願因緣，十方佛剎的諸菩薩眾都聚集到他的國土。那些菩薩有的修行了百劫（極長的時間單位），乃至一生。』

【English Translation】 English version: The wonderful Dharma teaches sentient beings. Among them, there was a Bodhisattva named Rixingzang (Bodhisattva's name), who looked up at the void and saw countless Asamkhya (an extremely large number) Bodhisattva Mahasattvas (great Bodhisattvas) coming from the east and heading towards the west. He also saw a great light in the west, and these Bodhisattvas were following the light. At that time, Bodhisattva Rixingzang, having seen this, immediately rose from his seat, prostrated at the Buddha's feet, respectfully joined his palms, and said to the Buddha: 'World Honored One! I see countless Bodhisattvas, as numerous as the sands of the Ganges River, coming from the east and heading towards the west; and I also see a great light in the west. What is the cause and condition for this great light, and why are these Bodhisattvas following the light?' At that time, the Champaka-flower-colored Buddha (Buddha's name) said to Bodhisattva Rixingzang: 'Good man! Beyond countless Buddha worlds, as numerous as the sands of the Ganges River, to the west, there is a world called Saha (the world we inhabit), which is full of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life). In that country, there is a Buddha named Shakyamuni Tathagata (one of the ten epithets of a Buddha), Arhat (one of the ten epithets of a Buddha), Samyaksambuddha (one of the ten epithets of a Buddha), Vidyacharana-sampanna (one of the ten epithets of a Buddha), Sugata (one of the ten epithets of a Buddha), Lokavid (one of the ten epithets of a Buddha), Anuttara (one of the ten epithets of a Buddha), Purushadamyasarathi (one of the ten epithets of a Buddha), Shastha Devamanushyanam (one of the ten epithets of a Buddha), Buddha (one of the ten epithets of a Buddha), and Bhagavan (one of the ten epithets of a Buddha). In that world, he gathers the assembly, using skillful means to widely expound the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), discussing the Dharma to teach sentient beings, in order to make the Dharma Mother (the Buddha's teachings) abide for a long time, in order to make the Three Jewels (Buddha, Dharma, and Sangha) not be interrupted, in order to make the practice of the Dharma abide, in order to make the demon king lose his power, in order to establish the Dharma banner, and in order to make the Right Dharma abide for a long time. Because of these causes and conditions, the Bodhisattvas gather in that world.' 'The Buddhas of the ten directions have already finished speaking the Ratnaketu Dharani (a type of mantra) there, and have each returned to their own lands. Now, Shakyamuni Buddha is again in that world, expounding the Three Vehicles, the Four Unimpeded Wisdoms (unimpeded wisdom of the Dharma, unimpeded wisdom of meaning, unimpeded wisdom of language, and unimpeded wisdom of eloquence), the Four Brahma Viharas (loving-kindness, compassion, joy, and equanimity), and the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) for the Bodhisattva Mahasattvas, the great Arhats (practitioners who have attained the Arhat fruit), and all the assembly. The earth and the void of the Saha world are filled with the assembly, all of whom are eager to hear the Buddha's teachings. Why is this? Because the wonderful Dharma spoken by that Buddha Tathagata is like sweet dew, and all who hear it are never satisfied; and also because of that Buddha's original vows, the Bodhisattvas from the Buddha lands of the ten directions all gather in his land. Some of those Bodhisattvas have practiced for hundreds of kalpas (an extremely long unit of time), and even for one lifetime.'

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補處者，有於十八不共法中自能修習不由他悟者，有得自在無礙智慧方便具足者，是諸菩薩既集彼已一切皆坐，以自善根方便力故入於三昧，入三昧已身放光明。

「有菩薩光如一燈者，有如山上烽火者，有如一日十日百日千日光者，有如無量千萬日光明者，以彼菩薩力故，于大集所遍覆三千大千世界，為欲令彼娑婆世界福德莊嚴，四大滋味地轉增勝，眾生受用增益身力，得四念處得大精進，遠離慳貪能行佈施，如凈佛剎諸眾生等。以是因緣諸菩薩眾各各端坐，以自善根力入諸三昧放大光明。

「復有十方諸佛剎中菩薩摩訶薩未來集者，從禪定起見大光明，亦欲往詣娑婆世界，見釋迦牟尼佛及大集眾，恭敬禮拜聽受妙法。欲聞日藏法行、壞龍境界焰品、一切眾生惡業盡陀羅尼故。諸菩薩等欲集彼處，以自善根力入種種三昧，汝今亦可從禪定起詣彼世界。

「善男子！彼佛世界諸眾生等，有種種惡多諸渴愛，為諸煩惱之所繫縛，猶如廁豬樂處不凈。諸女人等身體醜陋自謂端正，猶如醉人不自覺知，種種臭穢自言清凈，兩舌惡口遠離實語，常樂淫慾行非梵行，實大愚癡現智慧相。心大慳貪現能施相，心懷諂曲虛幻不實現質直相，於他善事心生妒忌，口言讚美心懷瞋嫉現慈忍相，常樂破壞現和合相，邪見

【現代漢語翻譯】 現代漢語譯本：補處菩薩（指候補佛位的菩薩），在十八不共法（佛獨有的十八種功德）中，能自己修習而無需他人開悟，他們已獲得自在無礙的智慧，方便善巧也圓滿具足。這些菩薩聚集之後，都各自坐下，憑藉自身善根的力量進入三昧（禪定），進入三昧后，身體放出光明。 有的菩薩的光芒像一盞燈，有的像山上的烽火，有的像一日、十日、百日、千日的光芒，有的像無量千萬日的光芒。憑藉這些菩薩的力量，在大集會所遍佈三千大千世界，爲了使娑婆世界福德莊嚴，四大（地、水、火、風）的滋味使土地更加美好，眾生受用增益身力，獲得四念處（身、受、心、法四種觀想），獲得大精進，遠離慳貪能夠行佈施，如同清凈佛剎的眾生一樣。因為這個因緣，諸菩薩眾各自端坐，憑藉自身善根的力量進入各種三昧，放出大光明。 又有十方諸佛剎中未來將要聚集的菩薩摩訶薩（大菩薩），從禪定中起身，見到大光明，也想前往娑婆世界，拜見釋迦牟尼佛和大集會眾，恭敬禮拜，聽受妙法。他們想要聽聞日藏法行、壞龍境界焰品、一切眾生惡業盡陀羅尼（一種咒語）。諸菩薩等想要聚集到那裡，憑藉自身善根的力量進入種種三昧。你現在也可以從禪定中起身，前往那個世界。 善男子！那個佛世界的眾生，有種種惡行，多有渴愛（強烈的慾望），被各種煩惱所束縛，就像廁所里的豬一樣喜歡不凈之處。那些女人身體醜陋卻自認為端正，就像醉酒的人不自覺知一樣，種種臭穢卻自言清凈，兩舌（挑撥離間）惡口（粗俗的言語）遠離實語，常常喜歡淫慾，行非梵行（不符合清凈戒律的行為），實際上非常愚癡卻顯現出智慧的樣子。內心非常慳貪卻顯現出能夠佈施的樣子，內心懷有諂曲虛幻不實現質直的樣子，對於他人的善事心生嫉妒，口中讚美內心卻懷有瞋恨嫉妒，顯現出慈悲忍辱的樣子，常常喜歡破壞卻顯現出和合的樣子，持有邪見（錯誤的見解）。

【English Translation】 English version: The Bodhisattvas who are in the position of succession (referring to Bodhisattvas who are candidates for Buddhahood), among the eighteen unique qualities of a Buddha (eighteen exclusive merits of a Buddha), are able to cultivate themselves without needing enlightenment from others. They have attained unobstructed wisdom and are fully equipped with skillful means. These Bodhisattvas, having gathered, all sit down, and through the power of their own good roots, enter into Samadhi (meditative absorption). Upon entering Samadhi, their bodies emit light. Some Bodhisattvas' light is like a lamp, some like a beacon fire on a mountain, some like the light of one, ten, a hundred, or a thousand suns, and some like the light of immeasurable millions of suns. Through the power of these Bodhisattvas, the great assembly is covered throughout the three thousand great thousand worlds. This is to make the Saha world adorned with blessings, to make the flavors of the four elements (earth, water, fire, and wind) enhance the land, to increase the strength of beings' bodies through their enjoyment, to attain the four foundations of mindfulness (contemplation of body, feelings, mind, and phenomena), to attain great diligence, to be free from stinginess and able to practice giving, like the beings in pure Buddha lands. Because of this cause, all the Bodhisattvas sit upright, and through the power of their own good roots, enter into various Samadhis and emit great light. Furthermore, there are Bodhisattva Mahasattvas (great Bodhisattvas) from the Buddha lands of the ten directions who will gather in the future. They arise from their meditation, see the great light, and also wish to go to the Saha world to see Shakyamuni Buddha and the great assembly, to respectfully bow and listen to the wonderful Dharma. They wish to hear the 'Sun Treasury Dharma Practice,' the 'Destruction of Dragon Realm Flame Chapter,' and the 'Dharani (a type of mantra) for the Exhaustion of All Beings' Evil Karma.' These Bodhisattvas wish to gather there, and through the power of their own good roots, enter into various Samadhis. You may also now arise from your meditation and go to that world. Good man! The beings in that Buddha world have various evils, much craving, and are bound by various afflictions, like pigs in a toilet who enjoy unclean places. Those women, though their bodies are ugly, consider themselves beautiful, like drunk people who are unaware of themselves. They are full of various foul odors yet claim to be pure. They engage in divisive speech and harsh language, and are far from truthful speech. They often enjoy lust and engage in non-celibate practices. They are actually very foolish but appear to be wise. Their hearts are very stingy but they appear to be generous. Their hearts are full of deceit and illusion, not manifesting honesty. They are jealous of others' good deeds, praise with their mouths but harbor hatred and jealousy in their hearts, appearing to be compassionate and patient. They often enjoy destruction but appear to be harmonious. They hold wrong views.

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偏多現正見相。彼土眾生有得禪定獲身通者，或有具足得五通者，或有久修四禪定者，如是智慧丈夫為諸女人之所惑亂，心隨染著為欲所使猶如僮僕，於一念頃退失是等諸妙功德，當墮惡道，以諸女人惡因緣故得如是罪。

「善男子！彼佛世界有如是等種種諸惡，汝今頗能往彼國不？我欲與欲。

「善男子！彼釋迦牟尼佛說日藏法行、壞龍境界焰品、盡一切眾生惡業陀羅尼，我今說欲，所謂四諦順忍陀羅尼，汝可持去。此陀羅尼有大勢力有大利益，能除一切欲貪色無色貪，能除我慢大慢增上慢，能除一切不凈資生，能除一切惡貪種種戲笑及諸歌舞無利益事，能盡一切我見、一切邊見、一切疑、一切戒取、一切常見、一切斷見、一切眾生見、一切障礙見、一切逋沙見、一切富伽羅見、一切作者見、一切受者見、一切色見、一切聲見、一切香味觸見、一切四大見、一切生見、一切滅見、一切法見。

「此四諦順忍，能如實知色陰乃至識陰，能知十二入十八界，知已能捨。此陀羅尼能照諸法，悉能現見諸涅槃道。何以故？彼界眾生甚大愚癡如生盲人。此四諦順忍一切法常住藏不可思議法門，能斷一切惡見，能得一切自在，能破魔王境界及魔伴黨，能破魔事及他境界，悉能降伏一切外道，能怖一切諸惡毒龍

【現代漢語翻譯】 現代漢語譯本 『他們大多表現出偏執的邪見。』那裡的眾生，有的通過禪定獲得了神通，有的具備了五神通，有的長期修習四禪定。然而，這些有智慧的男子卻被女色所迷惑，心隨染著，被慾望所驅使，如同奴僕一般。在一念之間，他們便會失去這些美好的功德，墮入惡道，因為與女人的惡緣而遭受這樣的罪過。 『善男子！那個佛國世界有如此種種的惡事，你現在還願意去那個國家嗎？我想要給你一些東西。』 『善男子！那位釋迦牟尼佛宣說了日藏法行、壞龍境界焰品、盡一切眾生惡業陀羅尼（一種咒語）。我現在想給你的是，所謂的四諦順忍陀羅尼（一種咒語），你可以帶走。這個陀羅尼有強大的力量和巨大的利益，能夠消除一切欲貪、色貪和無色貪，能夠消除我慢、大慢和增上慢，能夠消除一切不凈的資生，能夠消除一切惡貪、各種嬉笑、歌舞等無益之事，能夠消除一切我見、一切邊見、一切疑、一切戒取、一切常見、一切斷見、一切眾生見、一切障礙見、一切逋沙（補特伽羅，意為「人」）見、一切富伽羅（補特伽羅的另一種音譯）見、一切作者見、一切受者見、一切色見、一切聲見、一切香味觸見、一切四大見、一切生見、一切滅見、一切法見。』 『這四諦順忍，能夠如實地瞭解色陰乃至識陰（五蘊），能夠了解十二入和十八界，瞭解之後便能捨棄。這個陀羅尼能夠照亮諸法，能夠顯現一切涅槃之道。為什麼呢？因為那個世界的眾生非常愚癡，如同天生的盲人。這四諦順忍是一切法常住的寶藏，是不可思議的法門，能夠斷除一切惡見，能夠獲得一切自在，能夠破除魔王的境界和魔的黨羽，能夠破除魔事和其他境界，能夠降伏一切外道，能夠使一切惡毒的龍感到恐懼。』

【English Translation】 English version 'They mostly exhibit biased and wrong views.' The beings in that land, some have attained supernatural powers through meditation, some possess the five supernatural powers, and some have long practiced the four stages of meditation. However, these wise men are deluded by women, their minds are attached and stained, driven by desires like servants. In a single moment, they lose these wonderful merits and fall into evil paths, suffering such sins due to their bad karmic connections with women. 'Good man! That Buddha world has such various evils, are you still willing to go to that country? I want to give you something.' 'Good man! That Shakyamuni Buddha has spoken of the Sun Treasury Dharma Practice, the Flame Chapter of Destroying Dragon Realms, and the Dharani (a type of mantra) for Exhausting All Beings' Evil Karma. What I want to give you now is the so-called Four Noble Truths Enduring Patience Dharani, which you can take with you. This Dharani has great power and great benefits, it can eliminate all desires, greed for form and formlessness, it can eliminate arrogance, great arrogance, and excessive arrogance, it can eliminate all impure resources, it can eliminate all evil greed, various jokes, songs, dances, and other useless things, it can eliminate all self-views, all extreme views, all doubts, all attachment to precepts, all eternal views, all annihilation views, all views of beings, all obstructive views, all views of 'Pudgala' (person), all views of 'Pudgala' (another transliteration), all views of the doer, all views of the receiver, all views of form, all views of sound, all views of smell, taste, and touch, all views of the four great elements, all views of birth, all views of extinction, and all views of dharma.' 'This Four Noble Truths Enduring Patience can truly understand the aggregates of form, feeling, perception, mental formations, and consciousness, it can understand the twelve entrances and the eighteen realms, and having understood them, one can let go. This Dharani can illuminate all dharmas and can reveal all paths to Nirvana. Why? Because the beings in that world are very foolish, like those born blind. This Four Noble Truths Enduring Patience is the treasure of all dharmas that are eternally abiding, it is an inconceivable dharma gate, it can cut off all evil views, it can attain all freedom, it can break the realm of the demon king and the demon's followers, it can break demonic affairs and other realms, it can subdue all external paths, and it can frighten all evil and poisonous dragons.'

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，能令一切諸天歡喜，能令善夜叉皆得安隱，能怖諸惡阿修羅迦樓羅，能令緊那羅心生歡喜，能令摩睺羅伽生大怖畏，能令剎利生大信心，能攝婆羅門令住佛法，能令毗捨生大信心，能令首陀羅生歡喜心，能斷一切婦人貪慾。令多聞人生大歡喜，令坐禪人心得安隱，能卻一切種種惡事及諸斗諍，能除饑饉及夭橫死，能除外賊惡風惡雨惡獸瀑水非時寒熱枯澀苦辛惡草等物，能令法母常住不斷，能建三寶。佛法欲滅生大怖畏能令不滅，怖畏眾生能施無畏，能生盡智覺無生智，能破一切無明闇障，能除一切生死苦擔。」

爾時，世尊即說咒曰：

「𡃂绖咃(一)　婆裔婆野波履婆隸(二)　婆醯婆訶波履婆隸(三)　必利洟(他地反)仳必利洟(他地反)鼻波履婆隸(四)　阿捭阿跛波履婆隸(五)　低誓低𥝟波履波隸(六)　末隸末邏波履婆隸(七)　卻偈(其隸反)卻伽(其個反)波履婆隸(八)　阿盧翅阿盧迦(其可反)波履波隸(九)　薩他迷(芒閉反)薩他么波履婆隸(十)　曷羅誓曷羅(厘可反)𥝟波履婆隸(十一)　徙隸徙邏波履婆隸(十二)　伽迷伽么波履婆隸(十三)　阿蒱婆阿蒱婆波履波隸(十四)　羅么羅羅么(十五)　羅謎(芒閉反)羅么(十六)　曷羅剆(勒可反)曷羅邏(十七)

【現代漢語翻譯】 現代漢語譯本：能使一切諸天（devās）歡喜，能使善良的夜叉（yakṣas）都得到安穩，能使邪惡的阿修羅（asuras）、迦樓羅（garuḍas）感到恐懼，能使緊那羅（kiṃnaras）心生歡喜，能使摩睺羅伽（mahoragas）產生大怖畏，能使剎帝利（kṣatriyas）生起大信心，能攝受婆羅門（brāhmaṇas）安住于佛法，能使吠舍（vaiśyas）生起大信心，能使首陀羅（śūdras）生起歡喜心，能斷除一切婦女的貪慾。能使多聞之人產生大歡喜，能使坐禪之人內心得到安穩，能消除一切種種惡事以及各種爭鬥，能消除饑荒和橫死，能消除外來的盜賊、惡風、惡雨、惡獸、洪水、非時寒熱、乾枯苦澀、辛辣惡草等物，能使法母（dharma-mātā）常住不滅，能建立三寶（triratna）。佛法將要滅亡時，能使生起大怖畏的眾生不滅，能給予怖畏的眾生無畏，能生起盡智（kṣaya-jñāna）和無生智（anutpāda-jñāna），能破除一切無明（avidyā）的黑暗障礙，能消除一切生死輪迴的苦難重擔。 這時，世尊即說咒語如下： 『怛绖他（tadyathā），婆裔婆野波履婆隸（bhaye bhaya parivare），婆醯婆訶波履婆隸（bahi baha parivare），必利洟（bili-ti）仳必利洟（bili-ti）鼻波履婆隸（bili-ti-bi parivare），阿捭阿跛波履婆隸（abhe aba parivare），低誓低𥝟波履波隸（teje teja parivare），末隸末邏波履婆隸（male mala parivare），卻偈（kheji）卻伽（khega）波履婆隸（kheji khega parivare），阿盧翅阿盧迦（aluchi aluka）波履婆隸（aluchi aluka parivare），薩他迷（sathame）薩他么波履婆隸（sathama sathama parivare），曷羅誓曷羅（harase hara）𥝟波履婆隸（harase hara teja parivare），徙隸徙邏波履婆隸（sire sira parivare），伽迷伽么波履婆隸（game gama parivare），阿蒱婆阿蒱婆波履婆隸（abho abha parivare），羅么羅羅么（rama rama），羅謎（rame）羅么（rama），曷羅剆（harale）曷羅邏（harala）。』

【English Translation】 English version: It can make all the devas (gods) rejoice, it can make the virtuous yakṣas (nature spirits) all attain peace, it can frighten the evil asuras (demons) and garuḍas (mythical birds), it can make the kiṃnaras (celestial musicians) feel joy, it can make the mahoragas (great serpents) feel great fear, it can make the kṣatriyas (warriors) generate great faith, it can gather the brāhmaṇas (priests) to abide in the Buddha's Dharma, it can make the vaiśyas (merchants) generate great faith, it can make the śūdras (laborers) generate joyful minds, it can cut off all women's greed. It can make the learned ones generate great joy, it can make those who practice meditation attain peace of mind, it can eliminate all kinds of evil deeds and all kinds of disputes, it can eliminate famine and untimely death, it can eliminate external thieves, evil winds, evil rains, evil beasts, floods, untimely heat and cold, dryness, bitterness, pungent evil grasses, and other things, it can make the dharma-mātā (Dharma mother) abide constantly without ceasing, it can establish the triratna (Three Jewels). When the Buddha's Dharma is about to perish, it can make those who generate great fear not perish, it can give fearlessness to fearful beings, it can generate kṣaya-jñāna (the knowledge of the extinction of defilements) and anutpāda-jñāna (the knowledge of non-arising), it can break through all the darkness and obstacles of avidyā (ignorance), it can eliminate all the heavy burdens of suffering in the cycle of birth and death. At that time, the World Honored One then spoke the mantra as follows: 'tadyathā, bhaye bhaya parivare, bahi baha parivare, bili-ti bili-ti-bi parivare, abhe aba parivare, teje teja parivare, male mala parivare, kheji khega parivare, aluchi aluka parivare, sathame sathama parivare, harase hara teja parivare, sire sira parivare, game gama parivare, abho abha parivare, rama rama, rame rama, harale harala.'

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何啰羅何啰羅么(十八)　䏶踏(口*皮)/女攘娜復䫂(登我反)(十九)　伽邏彌復䫂(登我反)(二十)　揭邏磨波履婆隸(二十一)　斫芻揭邏醯斫芻揭邏訶波履婆隸(二十二)　輸嚧呾啰揭邏醯輸嚧呾啰揭邏訶波履婆隸(二十三)　伽羅娜揭邏醯伽羅娜揭邏訶波履婆隸(二十四)　什婆揭邏醯什婆揭邏訶波履婆隸(二十五)　迦(居佉反)耶揭邏醯迦耶揭邏訶波履婆隸(二十六)　么娜揭羅醯么那揭邏訶波履婆隸(二十七)　馺跛曷利舍揭邏醯馺跛曷利舍揭邏訶波履婆隸(二十八)　鞞䫂娜揭邏醯鞞䫂娜揭邏訶波履婆隸(二十九)　怛履瑟那揭邏醯怛履瑟那揭邏訶波履婆隸(三十)　憂波陀那揭邏醯憂波陀那揭邏訶波履婆隸(三十一)　婆[(口皮)/女]揭邏醯婆[(口皮)/女]揭邏訶波履婆隸(三十二)　阇帝揭邏醯阇帝揭邏訶波履婆隸(三十三)　𥝟啰摩啰娜揭邏醯𥝟啰摩啰娜揭邏訶波履婆隸(三十四)　獨佉珊多跛揭邏醯獨佉珊多跛揭邏訶波履婆隸(三十五)　阿啰波邏踏陛𥝟揭邏醯阿啰波啰踏陛𥝟揭邏訶波履婆隸(三十六)　阿跋䫂鞞婆䫂寫(三十七)　阿跋啰摸跛么娑卸(思夜反)鞞也(三十八)　毗尼跋阿利(三十九)　彌也曷啰舍(四十)　薩鞞伽羯帝莎波訶(四

【現代漢語翻譯】 現代漢語譯本 何啰羅何啰羅么 (18) ， 䏶踏（pí tà）攘娜復䫂（dēng wǒ）(19)，伽邏彌復䫂（dēng wǒ）(20)，揭邏磨波履婆隸 (21)，斫芻（zhuó chū）揭邏醯（xi）斫芻揭邏訶波履婆隸 (22)，輸嚧呾啰（shū lú dá luó）揭邏醯輸嚧呾啰揭邏訶波履婆隸 (23)，伽羅娜（qié luó nuó）揭邏醯伽羅娜揭邏訶波履婆隸 (24)，什婆（shí pó）揭邏醯什婆揭邏訶波履婆隸 (25)，迦（jiā）耶揭邏醯迦耶揭邏訶波履婆隸 (26)，么娜（me nuó）揭羅醯么那揭邏訶波履婆隸 (27)，馺跛曷利舍（sà bō hé lì shě）揭邏醯馺跛曷利舍揭邏訶波履婆隸 (28)，鞞䫂娜（pí nà nuó）揭邏醯鞞䫂娜揭邏訶波履婆隸 (29)，怛履瑟那（dá lǚ sè nuó）揭邏醯怛履瑟那揭邏訶波履婆隸 (30)，憂波陀那（yōu bō tuó nuó）揭邏醯憂波陀那揭邏訶波履婆隸 (31)，婆（pó）揭邏醯婆揭邏訶波履婆隸 (32)，阇帝（shé dì）揭邏醯阇帝揭邏訶波履婆隸 (33)，𥝟啰摩啰娜（mó luó nuó）揭邏醯𥝟啰摩啰娜揭邏訶波履婆隸 (34)，獨佉珊多跛（dú qū shān duō bǒ）揭邏醯獨佉珊多跛揭邏訶波履婆隸 (35)，阿啰波邏踏陛（ā luó bō luó tà bì）𥝟揭邏醯阿啰波邏踏陛𥝟揭邏訶波履婆隸 (36)，阿跋䫂鞞婆䫂寫 (37)，阿跋啰摸跛么娑卸（sī yè）鞞也 (38)，毗尼跋阿利 (39)，彌也曷啰舍 (40)，薩鞞伽羯帝莎波訶 (41)。 這段經文似乎是一段咒語或陀羅尼，其中包含了多個音節和重複的短語，例如「揭邏醯」、「揭邏訶波履婆隸」。這些音節和短語在佛教密宗中常被用來作為修行的一部分，通過唸誦來達到某種精神上的目的。其中還提到了「斫芻（眼睛）」、「輸嚧呾啰（耳朵）」、「伽羅娜（鼻子）」、「什婆（舌頭）」、「迦耶（身體）」、「么娜（意念）」等，這些都是構成我們感官和意識的要素。經文還提到了「怛履瑟那（渴愛）」、「憂波陀那（執取）」、「阇帝（生）」、「𥝟啰摩啰娜（老死）」、「獨佉（苦）」等佛教中重要的概念，這些概念都與輪迴和苦難有關。整段經文的意義可能在於通過唸誦這些音節和短語，來凈化感官和意識，從而達到解脫的目的。

【English Translation】 English version He luo luo he luo luo me (18), Pi ta (pí tà) rang na fu deng wo (dēng wǒ) (19), Ga luo mi fu deng wo (dēng wǒ) (20), Jie luo mo po li po li (21), Zhuo chu (zhuó chū) jie luo xi (xi) zhuo chu jie luo he po li po li (22), Shu lu da luo (shū lú dá luó) jie luo xi shu lu da luo jie luo he po li po li (23), Qie luo nuo (qié luó nuó) jie luo xi qie luo nuo jie luo he po li po li (24), Shi po (shí pó) jie luo xi shi po jie luo he po li po li (25), Jia (jiā) ye jie luo xi jia ye jie luo he po li po li (26), Me nuo (me nuó) jie luo xi me na jie luo he po li po li (27), Sa bo he li she (sà bō hé lì shě) jie luo xi sa bo he li she jie luo he po li po li (28), Pi na nuo (pí nà nuó) jie luo xi pi na nuo jie luo he po li po li (29), Da lü se nuo (dá lǚ sè nuó) jie luo xi da lü se nuo jie luo he po li po li (30), You bo tuo nuo (yōu bō tuó nuó) jie luo xi you bo tuo nuo jie luo he po li po li (31), Po (pó) jie luo xi po jie luo he po li po li (32), She di (shé dì) jie luo xi she di jie luo he po li po li (33), Mo luo nuo (mó luó nuó) jie luo xi mo luo nuo jie luo he po li po li (34), Du qu shan duo bo (dú qū shān duō bǒ) jie luo xi du qu shan duo bo jie luo he po li po li (35), A luo bo luo ta bi (ā luó bō luó tà bì) jie luo xi a luo bo luo ta bi jie luo he po li po li (36), A ba na pi po na xie (37), A ba luo mo po me si ye (sī yè) pi ye (38), Pi ni ba a li (39), Mi ye he luo she (40), Sa pi qie jie di suo po he (41). This scripture appears to be a mantra or dharani, containing multiple syllables and repeated phrases, such as 'jie luo xi' and 'jie luo he po li po li'. These syllables and phrases are often used in esoteric Buddhism as part of practice, recited to achieve a certain spiritual purpose. It also mentions 'zhuo chu (eyes)', 'shu lu da luo (ears)', 'qie luo nuo (nose)', 'shi po (tongue)', 'jia ye (body)', 'me na (mind)', which are the elements that constitute our senses and consciousness. The scripture also mentions important Buddhist concepts such as 'da lü se nuo (craving)', 'you bo tuo nuo (grasping)', 'she di (birth)', 'mo luo nuo (old age and death)', and 'du qu (suffering)', all of which are related to samsara and suffering. The meaning of the entire scripture may be to purify the senses and consciousness through reciting these syllables and phrases, thereby achieving liberation.

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十一)

「善男子！此日藏法行、壞龍境界焰品、盡一切眾生惡業陀羅尼欲四諦順忍，汝可持往娑婆世界，問訊釋迦牟尼佛，作如是言：『東方過無量恒河沙佛剎，彼有世界名無盡德，佛號瞻波迦華色多陀阿伽度、阿羅訶、三藐三佛陀，今現在說法。彼佛如來令我送欲並問訊釋迦牟尼佛，少病、少惱、氣力安樂，及諸弟子悉安隱不？聞佛說法如教行不？』

「彼釋迦牟尼佛已能破壞一切魔王境界、一切龍王境界，獨超眾聖轉妙法輪。但彼五濁諸惡眾生障礙未盡，為是等故，我今說此日藏法行、壞龍境界焰品、一切眾生惡業盡陀羅尼欲，此四諦順忍陀羅尼有大威德，若有人能受持讀誦，得大勢力。」

爾時，日行藏菩薩摩訶薩作如是言：「我已受持此陀羅尼得大勢力，能向彼國具足宣說，但彼世界有諸惡事我甚怖畏。何以故？我向親聞佛口所說。彼土眾生多諸貪慾如生盲人，諸女人等多諸奸諂誑惑於人，實不端正自言端正，實大愚癡現智慧相，能令眾生迷沒貪著，乃至久修禪定得五神通，諸智慧人於一念頃，為諸女人之所惑亂，退失是等神通智慧一切善根，墮大地獄。彼諸眾生有如是事故我怖畏。」

時瞻波迦花色佛聞此語已，告日行藏菩薩言：「善男子！汝今不為自身得力自身安樂，當爲利

【現代漢語翻譯】 現代漢語譯本 『善男子！此《日藏法行》、《壞龍境界焰品》、《盡一切眾生惡業陀羅尼欲四諦順忍》，你可以帶到娑婆世界，問候釋迦牟尼佛，這樣說：『東方越過無量恒河沙數佛剎，那裡有一個世界名為無盡德，佛號瞻波迦華色（Champaka Flower Color，意為瞻波迦花顏色）多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），現在正在說法。那位如來讓我送來此法，並問候釋迦牟尼佛，是否少病、少惱、氣力安樂，以及他的弟子們是否都安穩？聽聞佛法后是否如教奉行？』 『那位釋迦牟尼佛已經能夠摧毀一切魔王的境界、一切龍王的境界，獨自超越眾聖，轉動微妙的法輪。但是，他那裡的五濁惡世的眾生，障礙尚未消除。爲了這些眾生，我現在宣說此《日藏法行》、《壞龍境界焰品》、《一切眾生惡業盡陀羅尼欲》，此四諦順忍陀羅尼具有大威德，如果有人能夠受持讀誦，就能獲得強大的力量。』 當時，日行藏菩薩摩訶薩這樣說道：『我已經受持此陀羅尼，獲得了強大的力量，能夠前往那個世界，完整地宣說此法。但是，那個世界有許多惡事，我非常畏懼。為什麼呢？我曾經親耳聽佛說過，那個世界的眾生大多貪慾，如同天生的盲人；那裡的女人大多奸詐虛偽，欺騙迷惑他人，實際上並不端正卻自稱端正，實際上非常愚癡卻裝作有智慧的樣子，能夠使眾生迷失沉溺於貪慾之中，甚至那些久修禪定獲得五神通的智慧之人，也會在一念之間被那些女人迷惑擾亂，喪失神通智慧和一切善根，墮入大地獄。那裡的眾生有這樣的惡事，所以我感到畏懼。』 這時，瞻波迦花色佛聽到這些話后，告訴日行藏菩薩說：『善男子！你現在不是爲了自己獲得力量、自己安樂，而是應當爲了利益

【English Translation】 English version 'Good man! You can take this 'Sun Treasury Dharma Practice,' 'Destroying Dragon Realm Flame Chapter,' 'Dharani Desire for the Exhaustion of All Beings' Evil Karma,' and the 'Four Noble Truths' Patience' to the Saha world. Greet Shakyamuni Buddha and say: 'Beyond countless Ganges River sands of Buddha lands to the east, there is a world named Endless Virtue. The Buddha there is named Champaka Flower Color (meaning the color of the Champaka flower) Tathagata, Arhat, Samyaksambuddha, and is now teaching the Dharma. That Tathagata has sent me to deliver this and to inquire after Shakyamuni Buddha's health, whether he is free from illness and suffering, whether his strength and peace are good, and whether his disciples are all safe and sound? And whether they practice the Dharma as they have been taught?' 'That Shakyamuni Buddha has already been able to destroy the realms of all Mara kings and all Dragon kings, surpassing all sages and turning the wonderful Dharma wheel. However, the obstacles of the evil beings in his five turbidities have not yet been exhausted. For the sake of these beings, I now speak of this 'Sun Treasury Dharma Practice,' 'Destroying Dragon Realm Flame Chapter,' and 'Dharani Desire for the Exhaustion of All Beings' Evil Karma.' This Dharani of the Four Noble Truths' Patience has great power. If anyone can receive, uphold, and recite it, they will obtain great strength.' At that time, Bodhisattva Mahasattva Sun Treasury Practice said: 'I have already received and upheld this Dharani and obtained great power, and I am able to go to that world and fully proclaim this Dharma. However, there are many evil things in that world, and I am very afraid. Why? I have personally heard the Buddha say that the beings in that land are mostly greedy, like those born blind. The women there are mostly deceitful and cunning, deceiving and confusing others. They are not truly upright but claim to be so. They are actually very foolish but pretend to be wise. They can cause beings to become lost and immersed in greed. Even those wise people who have long practiced meditation and attained the five supernormal powers can be confused and disturbed by those women in a single thought, losing their supernormal powers, wisdom, and all good roots, and falling into the great hell. Because the beings there have such evil deeds, I am afraid.' At that time, Buddha Champaka Flower Color, having heard these words, said to Bodhisattva Sun Treasury Practice: 'Good man! You are not now seeking power and peace for yourself, but should be for the benefit of'

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益一切眾生故往彼宣說。」

爾時，瞻波迦花色佛告日行藏菩薩言：「善男子！彼娑婆世界釋迦牟尼佛大集眾中，有一優婆塞名毗摩羅詰，是汝身不？」時日行藏菩薩默然不答。

爾時，世尊復更問言：「善男子！何故默然？」

如是三問，然後乃答，作如是言：「如是，如是。我于彼剎為欲教化諸眾生，故名毗摩羅詰；彼諸眾生皆謂：我是優婆塞毗摩羅詰。世尊！我于無量阿僧祇諸佛剎中，為化眾生作種種身，或於余剎作梵王身，或作帝釋，或作炎摩、兜率、化樂、他化自在天王等身。復于余剎，或作龍王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅王如是等身。復于余剎，或作聲聞辟支佛身，或作人王、剎利等身、婆羅門身、長者身、女人身、童男身、童女身。復于余剎，或作畜生身、餓鬼身、地獄身。

「世尊！於此剎中有八十百千諸菩薩等，同修禪定行住坐臥未曾舍離，是等菩薩見我欲往娑婆世界皆樂隨從，欲見釋迦牟尼佛及大集眾，禮拜供養並欲聽法。而諸菩薩有初行者其心未定，而彼世界多諸惡事，是等菩薩或生貪染，恐于彼處近惡知識心生顛倒，我甚怖畏。」

爾時，瞻波迦華色佛告日行藏菩薩言：「善男子！勿怖勿畏，今為汝等一切菩薩說離受不共行，法無相處行，調

【現代漢語翻譯】 現代漢語譯本：爲了利益一切眾生，才前往那裡宣說佛法。

當時，瞻波迦花色佛告訴日行藏菩薩說：『善男子！在娑婆世界釋迦牟尼佛的大集會中，有一位優婆塞名叫毗摩羅詰（Vimalakirti，意為無垢稱），是你嗎？』當時，日行藏菩薩沉默不語，沒有回答。

這時，世尊又問：『善男子！你為什麼沉默不語呢？』

這樣問了三次，他才回答，說道：『是的，是的。我在那個佛土爲了教化眾生，所以名叫毗摩羅詰；那些眾生都認為：我是優婆塞毗摩羅詰。世尊！我在無量阿僧祇（Asamkhya，意為無數）的佛土中，爲了教化眾生而化現各種身形，或者在其他佛土化現為梵王（Brahma，色界初禪天之主）身，或者化現為帝釋（Indra，欲界第二天之主）身，或者化現為炎摩（Yama，地獄之主）、兜率（Tusita，欲界第四天）、化樂（Nirmanarati，欲界第五天）、他化自在天王（Paranirmitavasavartin，欲界第六天）等身。又在其他佛土，或者化現為龍王、阿修羅王（Asura，非天）、迦樓羅王（Garuda，金翅鳥）、緊那羅王（Kinnara，歌神）、摩睺羅王（Mahoraga，大蟒神）等身。又在其他佛土，或者化現為聲聞（Sravaka，聽聞佛法而修行者）、辟支佛（Pratyekabuddha，獨覺）身，或者化現為人王、剎利（Ksatriya，貴族）等身、婆羅門（Brahmana，祭司）身、長者身、女人身、童男身、童女身。又在其他佛土，或者化現為畜生身、餓鬼身、地獄身。

『世尊！在這個佛土中有八十百千位菩薩等，他們一同修習禪定，行住坐臥都不曾離開禪定，這些菩薩看到我想要前往娑婆世界，都樂意跟隨，想要見釋迦牟尼佛和大集會，禮拜供養並想聽聞佛法。但是這些菩薩中有初學者，他們的心還未堅定，而那個世界有很多惡事，這些菩薩可能會產生貪染，恐怕在那裡接近惡知識而心生顛倒，我非常害怕。』

當時，瞻波迦花色佛告訴日行藏菩薩說：『善男子！不要害怕，不要畏懼，現在我為你們一切菩薩宣說離受不共行，法無相處行，調

【English Translation】 English version: For the benefit of all sentient beings, I go there to proclaim the Dharma.

At that time, the Buddha of Campaka Flower Color said to Bodhisattva Sun-Walking Treasury: 'Good man! In the great assembly of Shakyamuni Buddha in the Saha world, there is an Upasaka (lay Buddhist practitioner) named Vimalakirti (Immaculate Glory), is that you?' At that time, Bodhisattva Sun-Walking Treasury remained silent and did not answer.

Then, the World Honored One asked again: 'Good man! Why are you silent?'

After asking three times, he then answered, saying: 'Yes, yes. In that Buddha-land, in order to teach sentient beings, I am named Vimalakirti; those sentient beings all think: I am Upasaka Vimalakirti. World Honored One! In countless Asamkhya (incalculable) Buddha-lands, in order to transform sentient beings, I manifest various forms, or in other lands I manifest as Brahma (the lord of the first dhyana heaven in the realm of form), or as Indra (the lord of the second heaven in the realm of desire), or as Yama (the lord of hell), Tusita (the fourth heaven in the realm of desire), Nirmanarati (the fifth heaven in the realm of desire), Paranirmitavasavartin (the sixth heaven in the realm of desire), and other forms. Again, in other lands, I manifest as Dragon Kings, Asura Kings (demigods), Garuda Kings (mythical bird), Kinnara Kings (celestial musicians), Mahoraga Kings (great serpent deities), and other forms. Again, in other lands, I manifest as Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), or as human kings, Ksatriyas (warriors), Brahmanas (priests), elders, women, boys, and girls. Again, in other lands, I manifest as animal bodies, hungry ghost bodies, and hell bodies.

'World Honored One! In this land, there are eighty hundred thousand Bodhisattvas and others, who together cultivate meditation, and their walking, standing, sitting, and lying down have never been apart from meditation. These Bodhisattvas, seeing that I wish to go to the Saha world, are all happy to follow, wishing to see Shakyamuni Buddha and the great assembly, to pay homage and make offerings, and to hear the Dharma. But among these Bodhisattvas, there are beginners whose minds are not yet firm, and that world has many evil things. These Bodhisattvas may develop attachments, and I fear that in that place, they may get close to evil teachers and their minds may become confused. I am very afraid.'

At that time, the Buddha of Campaka Flower Color said to Bodhisattva Sun-Walking Treasury: 'Good man! Do not be afraid, do not be fearful. Now, for all of you Bodhisattvas, I will explain the practice of non-attachment, the practice of the formless nature of Dharma, and the way to tame

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伏地行，解脫之行，到有海岸行，三寶性久住不盡行，大慈大悲行，一切智解脫行，壞四種魔降外道行，盡智無生智行，盡一切作業一切壽命陰行。

「善男子！今為汝說日眼蓮華陀羅尼，此陀羅尼能令眾生厭離生死三有牢獄，得無相三昧解脫門蘇息處，得無相三摩跋提，舍最後一念身智而入涅槃。

「善男子！若有人能一心聽受此日眼蓮華陀羅尼，是人所有一切貪慾及諸煩惱皆悉微薄，捨身之後七返生天得宿命智，不為欲染而得聖道，一切諸天皆樂供養，天上壽盡復得七返生於人中，雖處欲界不為欲染，即於人中得成聖果，常為一切禮拜供養。

「善男子！若有得聞此陀羅尼，乃至七遍一心善聽者，此人命終七返生天，獲得五通為諸天師，一切諸天皆悉禮拜恭敬供養，天上壽盡七返生人，得五神通為人中聖師，一切天、龍、夜叉、乾闥婆、阿修羅等皆悉供養。

「善男子！若有人能于天眾中，七遍宣說此蓮華陀羅尼，一切諸天及天女等能一心聽，皆離五欲樂修禪定。若有人能於國王所，或剎利、婆羅門、毗舍、首陀等眾中，七遍宣說此陀羅尼，如是等眾能善聽者即得出家。若有女人得聞此咒一心善聽，七日七夜不念餘事專心誦持，舍此身已得轉女身，隨所生處能薄貪等一切煩惱，于阿耨多

【現代漢語翻譯】 現代漢語譯本：伏地而行，是解脫的修行；到達彼岸的修行；使三寶（佛、法、僧）的性質長久住世不滅的修行；大慈大悲的修行；通達一切智慧而解脫的修行；摧毀四種魔障、降伏外道的修行；證得盡智（知一切法盡的智慧）和無生智（知一切法不生的智慧）的修行；窮盡一切業力、一切壽命和五蘊的修行。 『善男子！現在我為你宣說日眼蓮華陀羅尼（一種咒語），此陀羅尼能使眾生厭離生死輪迴的三有（欲有、色有、無色有）牢獄，得到無相三昧（不執著于任何相的禪定）解脫門（通往解脫的法門）的安息之處，得到無相三摩跋提（無相的禪定），捨棄最後一念的身體和智慧而進入涅槃（寂滅）。』 『善男子！如果有人能一心聽受此日眼蓮華陀羅尼，這個人所有一切貪慾和各種煩惱都會變得微薄，捨棄身體之後七次轉生到天界，獲得宿命智（知道過去世的智慧），不被慾望污染而證得聖道，一切諸天都樂於供養他。天上的壽命結束后，又七次轉生到人間，雖然身處欲界，卻不被慾望污染，在人間就能成就聖果，常受一切眾生的禮拜供養。』 『善男子！如果有人能聽到此陀羅尼，乃至七遍一心善聽，這個人命終后七次轉生到天界，獲得五神通（天眼通、天耳通、他心通、宿命通、神足通），成為諸天的老師，一切諸天都禮拜恭敬供養他。天上的壽命結束后，七次轉生到人間，獲得五神通，成為人間的聖師，一切天、龍、夜叉（一種鬼神）、乾闥婆（一種天神）、阿修羅（一種好戰的神）等都供養他。』 『善男子！如果有人能在天眾中，七遍宣說此蓮華陀羅尼，一切諸天和天女等能一心聽受，都會遠離五欲之樂而修習禪定。如果有人能在國王處，或者剎帝利（貴族）、婆羅門（祭司）、吠舍（商人）、首陀羅（奴隸）等大眾中，七遍宣說此陀羅尼，這些大眾如果能善於聽受，就能出家修行。如果有女人聽到此咒，一心善聽，七日七夜不念其他事情，專心誦持，捨棄此身之後就能轉為男身，無論轉生到哪裡，都能減少貪慾等一切煩惱，在阿耨多羅三藐三菩提（無上正等正覺）』

【English Translation】 English version: Walking on the ground, is the practice of liberation; the practice of reaching the shore; the practice of making the nature of the Three Jewels (Buddha, Dharma, Sangha) last forever; the practice of great compassion; the practice of liberating through all-knowing wisdom; the practice of destroying the four kinds of demons and subduing external paths; the practice of attaining the wisdom of exhaustion (knowing the wisdom of all dharmas being exhausted) and the wisdom of non-arising (knowing the wisdom of all dharmas not arising); the practice of exhausting all karma, all life spans, and the five aggregates. 'Good man! Now I will speak to you the Sun-Eye Lotus Dharani (a kind of mantra). This dharani can make sentient beings weary of the three realms (desire realm, form realm, formless realm) of the prison of birth and death, attain the resting place of the liberation gate of the formless samadhi (meditation without attachment to any form), attain the formless samapatti (formless meditation), and abandon the last thought of body and wisdom to enter Nirvana (extinction).' 'Good man! If someone can wholeheartedly listen to this Sun-Eye Lotus Dharani, all the greed and various afflictions of this person will become thin. After abandoning the body, they will be reborn in the heavens seven times, obtain the wisdom of past lives (knowing the wisdom of past lives), not be contaminated by desires, and attain the holy path. All the gods will be happy to make offerings to them. After the lifespan in the heavens ends, they will be reborn in the human realm seven times. Although they are in the desire realm, they will not be contaminated by desires. In the human realm, they will achieve the holy fruit and will always be worshiped and offered to by all sentient beings.' 'Good man! If someone can hear this dharani, even if they listen attentively seven times, this person will be reborn in the heavens seven times after death, obtain the five supernormal powers (clairvoyance, clairaudience, telepathy, knowledge of past lives, and magical powers), and become the teacher of the gods. All the gods will worship, respect, and make offerings to them. After the lifespan in the heavens ends, they will be reborn in the human realm seven times, obtain the five supernormal powers, and become a holy teacher in the human realm. All gods, dragons, yakshas (a kind of ghost), gandharvas (a kind of god), asuras (a kind of warlike god), etc., will make offerings to them.' 'Good man! If someone can proclaim this Lotus Dharani seven times among the heavenly beings, all the gods and goddesses who can listen wholeheartedly will abandon the pleasures of the five desires and practice meditation. If someone can proclaim this dharani seven times in the presence of a king, or among the masses of Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), Shudras (slaves), etc., if these masses can listen well, they can leave home to practice. If a woman hears this mantra, listens wholeheartedly, and recites it attentively for seven days and seven nights without thinking of other things, after abandoning this body, she can transform into a male body. Wherever she is reborn, she can reduce greed and all afflictions, and in Anuttara Samyak Sambodhi (unexcelled perfect enlightenment)'

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羅三藐三菩提無有退轉，乃至得證大般涅槃，終不更受女人之身，除化眾生自願受身。

「善男子！若有誦此蓮華陀羅尼七遍，咒諸藥草用涂鼓貝，若打、若吹，隨其音聲所至之處，一切咒咀、一切厭蠱、一切毒藥、一切符書、一切諂縛淫慾煩惱不能為害。

「善男子！我今說此大力日眼蓮華陀羅尼。」即說咒曰：

「多绖他(一)　徙陀么帝(二)　毗盧迦(基我反)么帝(三)　㖶隸(四)　羈(居離反)䫂(丁可反)矣利師(五)　漚制(六)　蘇樓漚制(七)　佛地(徒紙反)毗佛地(徒紙反)(八)　摩訶佛地(九)　郁奴摩提(十)　郁奴摩爹(徒娜反)(十一)　缽剆底篩(疏皆反)達膩(十二)　阿羅伽摩蘆婆(十三)　阿啰伽度蘆婆(十四)　缽剆底篩達膩(十五)　頻豆頻豆么底(十六)　質吒質吒缽剆底篩達膩(十七)　頞勒羈(居離反)(十八)　旃陀羅提(十九)　呵呵(虎我反)質𢰗(竹幾反)(二十)　訶䫂膩弭(二十一)　訶䫂迦(基我反)么鞞祇(基犁反)(二十二)　訶䫂富娜曷啰婆(口*皮)/女　曷啰栘(社奚反)(二十四)　訶䫂斫三芻(二十五)　摩帝(二十六)　訶䫂毗么䫂佛地(徒紙反)(二十七)　訶䫂夜奇離(二十八)　訶

【現代漢語翻譯】 現代漢語譯本 證得阿耨多羅三藐三菩提（無上正等正覺）后，便不再退轉，直至證得大般涅槃（究竟的解脫），終將不再受女人之身，除非是爲了教化眾生而自願受生。 『善男子！如果有人誦持此蓮花陀羅尼七遍，並用咒語加持過的藥草塗抹在鼓或貝殼上，然後敲打或吹奏，那麼隨著聲音所傳到的地方，一切詛咒、一切厭勝之術、一切毒藥、一切符咒、一切諂媚束縛以及淫慾煩惱都不能造成傷害。』 『善男子！我現在宣說這大力日眼蓮花陀羅尼。』隨即說咒語如下： 『怛[die]姪他（一），徙陀么帝（二），毗盧迦么帝（三），[口縛]隸（四），羈[口頻]矣利師（五），漚制（六），蘇樓漚制（七），佛地毗佛地（八），摩訶佛地（九），郁奴摩提（十），郁奴摩爹（十一），缽剆底篩達膩（十二），阿羅伽摩蘆婆（十三），阿啰伽度蘆婆（十四），缽剆底篩達膩（十五），頻豆頻豆么底（十六），質吒質吒缽剆底篩達膩（十七），頞勒羈（十八），旃陀羅提（十九），呵呵質[口宅]（二十），訶[口頻]膩弭（二十一），訶[口頻]迦么鞞祇（二十二），訶[口頻]富娜曷啰婆[口皮/女]（二十三），曷啰栘（二十四），訶[口頻]斫三芻（二十五），摩帝（二十六），訶[口頻]毗么[口頻]佛地（二十七），訶[口*頻]夜奇離（二十八），訶』

【English Translation】 English version Having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), one will not regress, and until attaining Mahaparinirvana (ultimate liberation), one will never again receive a woman's body, except when voluntarily taking such a form to transform sentient beings. 'Good man! If there is someone who recites this Lotus Dharani seven times, and uses the charmed medicinal herbs to smear on drums or conch shells, then when they are beaten or blown, wherever the sound reaches, all curses, all black magic, all poisons, all talismans, all flattering bonds, and all lustful afflictions will be unable to cause harm.' 'Good man! I now speak this powerful Sun-Eye Lotus Dharani.' Then the mantra was spoken: 'Tadyatha (1), Sitha mate (2), Viloka mate (3), Hili (4), Kimbili hirishi (5), Oje (6), Suroje (7), Buddhi vibuddhi (8), Maha buddhi (9), Uknu mati (10), Uknu mate (11), Pratishthadani (12), Arogama rupa (13), Arogaduro rupa (14), Pratishthadani (15), Bindu bindu mati (16), Chita chita pratishthadani (17), Arki (18), Chandaradi (19), Haha chiti (20), Hani mi (21), Haka mabhi gi (22), Hapu na haraba (23), Harayi (24), Hachakshushu (25), Mati (26), Habima buddhi (27), Hayakiri (28), Ha'

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䫂毗三么揭離(二十九)　訶䫂三姥爹啰社裨(三十)　訶䫂鞞么䫂曷啰誓(三十一)　訶䫂咥(呼旨反)㖑(呼計反)(三十二)　訶䫂者者帝(嘲隸反)(三十三)　訶䫂達么曷啰誓(三十四)　訶䫂蒱呼曷啰誓(三十五)　訶䫂跛社么帝(三十六)　訶䫂嚧伽曷啰舍彌(三十七)　訶䫂達么徙蜜帝(三十八)　訶䫂薩婆優波陀娜(三十九)　若(如者反)茹若(如者反)(四十)　毗社樹豎(四十一)　毗者社若若(如者反)(四十二)　娑羅末伽(其我反)若若(如者反)(四十三)　㖶沙案䫂(四十四)　娑啰伽(其我反)(四十五)　獨敧莎波訶(四十六)

「善男子！此日眼蓮華陀羅尼能幹一切欲河，能出一切苦海到于彼岸，汝當至心持此陀羅尼往彼世界，如從我聞至彼說之。何以故？彼佛世界有百千萬種種魔事咒藥蠱道，能壞眾生所有善法。汝等若誦此陀羅尼，一切魔王內外眷屬所作種種無量惡事，及上妙五欲不能侵惱，何況餘人鄙陋穢欲而能為害！」

爾時，日行藏菩薩與無量千萬億那由他諸菩薩等，及無量百千那由他諸天，及人，白佛言：「世尊！如來功德智慧辯才不可思議，大不可思議，最大不可思議。我等昔來未曾得聞如是壞欲大陀羅尼。」說此語時眾中八萬四千天女，至心聽

【現代漢語翻譯】 現代漢語譯本 䫂毗三么揭離（29）訶䫂三姥爹啰社裨（30）訶䫂鞞么䫂曷啰誓（31）訶䫂咥（呼旨反）㖑（呼計反）（32）訶䫂者者帝（嘲隸反）（33）訶䫂達么曷啰誓（34）訶䫂蒱呼曷啰誓（35）訶䫂跛社么帝（36）訶䫂嚧伽曷啰舍彌（37）訶䫂達么徙蜜帝（38）訶䫂薩婆優波陀娜（39）若（如者反）茹若（如者反）（40）毗社樹豎（41）毗者社若若（如者反）（42）娑羅末伽（其我反）若若（如者反）（43）㖶沙案䫂（44）娑啰伽（其我反）（45）獨敧莎波訶（46） 『善男子！此日眼蓮華陀羅尼（一種咒語）能幹涸一切慾望之河，能使眾生脫離一切苦海到達彼岸。你應當至誠地持誦此陀羅尼，前往彼佛世界，如同從我這裡聽到的一樣，在那裡宣說此咒。為什麼呢？因為彼佛世界有百千萬種魔事、咒藥、蠱道，能夠破壞眾生所有的善法。你們如果誦持此陀羅尼，一切魔王及其內外眷屬所作的種種無量惡事，以及上妙的五欲都不能侵擾你們，更何況其他人的卑劣污穢的慾望能夠對你們造成傷害呢！』 當時，日行藏菩薩（菩薩名）與無量千萬億那由他（數量單位）諸菩薩等，以及無量百千那由他諸天和人，對佛說：『世尊！如來的功德、智慧、辯才不可思議，大不可思議，最大不可思議。我們過去從未聽聞過如此能摧毀慾望的大陀羅尼。』說此話時，眾中有八萬四千天女，至誠地聽聞。

【English Translation】 English version 䫂pí sān me jiē lí (29) hē pí sān mǔ diē luó shè bì (30) hē pí pí me pí hé luó shì (31) hē pí dié (hū zhǐ fǎn) guì (hū jì fǎn) (32) hē pí zhě zhě dì (cháo lì fǎn) (33) hē pí dá me hé luó shì (34) hē pí pú hū hé luó shì (35) hē pí pǒ shè me dì (36) hē pí lú qié hé luó shě mí (37) hē pí dá me xǐ mì dì (38) hē pí sà pó yōu bō tuó nà (39) ruò (rú zhě fǎn) rú ruò (rú zhě fǎn) (40) pí shè shù shù (41) pí zhě shè ruò ruò (rú zhě fǎn) (42) suō luó mò qié (qí wǒ fǎn) ruò ruò (rú zhě fǎn) (43) 㖶 shā àn pí (44) suō luó qié (qí wǒ fǎn) (45) dú qī suō pō hē (46) 'Good men! This Sun Eye Lotus Dharani (a type of mantra) can dry up all the rivers of desire, and can lead all beings out of the sea of suffering to the other shore. You should sincerely uphold this Dharani and go to that Buddha world, and as you have heard it from me, proclaim it there. Why is that? Because in that Buddha world, there are hundreds of millions of kinds of demonic events, magical potions, and gu curses, which can destroy all the good dharmas of sentient beings. If you recite this Dharani, all the immeasurable evil deeds done by all the demon kings and their inner and outer retinues, as well as the supreme five desires, will not be able to disturb you, let alone the base and filthy desires of others that could harm you!' At that time, Bodhisattva Sun-Walking Treasury (a Bodhisattva's name), along with countless millions of nayutas (a unit of number) of Bodhisattvas, and countless hundreds of thousands of nayutas of devas and humans, said to the Buddha: 'World Honored One! The merits, wisdom, and eloquence of the Tathagata are inconceivable, greatly inconceivable, and most greatly inconceivable. We have never before heard of such a great Dharani that can destroy desires.' As these words were spoken, eighty-four thousand celestial maidens in the assembly listened with utmost sincerity.

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受生大信心恭敬供養，即轉女身得男子身，于阿耨多羅三藐三菩提得不退轉。

爾時，瞻波迦華色佛捉瞻波迦花鬘，告日行藏菩薩摩訶薩言：「善男子！持此華鬘並日眼陀羅尼、四諦順忍陀羅尼，往彼世界供養釋迦牟尼佛。此陀羅尼有大勢力猶如電光，速能破壞一切欲事，能大利益能盡一切欲貪，乃至能除一切苦擔，汝可持去問訊釋迦牟尼佛。」時日行藏菩薩于彼佛所，默然受之。

爾時，眾中八萬菩薩俱白佛言：「世尊！我等皆往彼娑婆世界，見釋迦牟尼佛及大集眾，禮拜供養聽受妙法。」

佛言：「善男子！隨汝意去，咸可一心作梵天像，形色長短威儀服飾，往彼世界。」

爾時，日行藏菩薩及無量百千那由他諸菩薩等，皆作大梵天像，形色長短威儀服飾等無有異。作此化已，頂禮佛足，右繞三匝繞已復禮。禮已，于彼界沒，如一念頃即至娑婆世界。初入娑婆世界，即以瞻波迦華散釋迦牟尼佛積至於膝，如是漸行往詣佛所。到佛所已，頂禮佛足卻一面立。當爾之時，釋迦如來猶為頻婆娑羅王宣說法行。

爾時，南方去此娑婆世界，譬如有城方一由旬沙滿其中。復有一人具大神力，擔負而行，盡一世界乃下一沙。過是數已有佛世界，名袈裟幢，具足五濁，佛號山帝釋王如來、應供、

【現代漢語翻譯】 現代漢語譯本：若能以大信心恭敬供養，就能轉變女身獲得男身，並且在阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。 當時，瞻波迦華色佛（佛名，以瞻波迦花為色）拿著瞻波迦花鬘，告訴日行藏菩薩摩訶薩（菩薩名，意為像太陽一樣執行的寶藏）說：『善男子！你拿著這花鬘，以及日眼陀羅尼（咒語名，意為太陽之眼的咒語）、四諦順忍陀羅尼（咒語名，意為順應四諦的忍辱咒語），前往那個世界供養釋迦牟尼佛。這陀羅尼有強大的力量，猶如閃電一般，能迅速摧毀一切慾望之事，能帶來巨大的利益，能消除一切貪慾，甚至能去除一切痛苦的負擔。你可以拿著這些去問候釋迦牟尼佛。』當時，日行藏菩薩在那佛的面前，默默地接受了這些。 這時，眾中八萬菩薩一同對佛說：『世尊！我們都想前往娑婆世界，去見釋迦牟尼佛以及他的大眾，禮拜供養，聽受妙法。』 佛說：『善男子！隨你們的意願去吧，你們都可以一心化作梵天（色界天主）的形象，包括形體大小、威儀服飾，前往那個世界。』 當時，日行藏菩薩以及無量百千那由他（數量單位，表示極大的數量）的菩薩們，都化作了大梵天的形象，形體大小、威儀服飾等都毫無差異。完成變化后，他們頂禮佛足，右繞三圈，繞完后再次頂禮。頂禮完畢，他們就在那個世界消失了，如同一念之間就到達了娑婆世界。剛進入娑婆世界，他們就用瞻波迦花散在釋迦牟尼佛身上，花堆積到膝蓋那麼高，就這樣一邊走一邊撒花，前往佛所在的地方。到達佛所在的地方后，他們頂禮佛足，然後退到一邊站立。當時，釋迦如來正在為頻婆娑羅王（國王名）宣說佛法。 當時，在南方，距離這個娑婆世界，譬如有一個城市，方圓一由旬（長度單位）大小，裡面裝滿了沙子。又有一個人具有大神力，揹負著這些沙子行走，走完一個世界才放下一粒沙子。經過這樣數量的世界之後，有一個佛世界，名為袈裟幢（佛世界名，意為像袈裟一樣的旗幟），那裡充滿了五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），佛號山帝釋王如來（佛名，意為像山一樣穩固的帝釋天之王）、應供（佛的十號之一，意為應受人天供養）、

【English Translation】 English version: If one can offer with great faith and reverence, one can transform from a female body to a male body, and on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), one will never regress. At that time, Buddha Champaka-flower-color (Buddha's name, colored like Champaka flower) took a Champaka flower garland and said to Bodhisattva Mahasattva Sun-Treasure-Store (Bodhisattva's name, meaning a treasure that runs like the sun): 'Good man! Take this flower garland, along with the Sun-Eye Dharani (mantra's name, meaning the mantra of the sun's eye) and the Four Noble Truths Enduring Patience Dharani (mantra's name, meaning the mantra of enduring patience in accordance with the Four Noble Truths), and go to that world to make offerings to Shakyamuni Buddha. This Dharani has great power, like lightning, it can quickly destroy all desires, bring great benefits, eliminate all greed, and even remove all burdens of suffering. You can take these to greet Shakyamuni Buddha.' At that time, Bodhisattva Sun-Treasure-Store silently accepted these in front of that Buddha. At this time, eighty thousand Bodhisattvas in the assembly said to the Buddha together: 'World Honored One! We all wish to go to the Saha world to see Shakyamuni Buddha and his great assembly, to pay homage, make offerings, and listen to the wonderful Dharma.' The Buddha said: 'Good men! Go as you wish, you can all transform into the image of Brahma (lord of the Form Realm), including the size, demeanor, and attire, and go to that world.' At that time, Bodhisattva Sun-Treasure-Store and countless hundreds of thousands of Nayuta (unit of quantity, indicating a very large number) of Bodhisattvas all transformed into the image of Great Brahma, with no difference in size, demeanor, and attire. After completing the transformation, they bowed at the Buddha's feet, circumambulated him three times clockwise, and bowed again after circumambulating. After bowing, they disappeared from that world and arrived in the Saha world in an instant. Upon entering the Saha world, they scattered Champaka flowers on Shakyamuni Buddha, piling them up to his knees. They continued to scatter flowers as they walked towards where the Buddha was. Upon arriving at the Buddha's location, they bowed at his feet and then stood to one side. At that time, Shakyamuni Tathagata was preaching the Dharma to King Bimbisara (King's name). At that time, to the south, away from this Saha world, there is a city, for example, one Yojana (unit of length) in circumference, filled with sand. And there is a person with great divine power, carrying this sand, and after walking through one world, he puts down one grain of sand. After passing through this number of worlds, there is a Buddha world named Kasaya Banner (Buddha world's name, meaning a banner like a Kasaya), which is full of the five turbidities (referring to the turbidities of the kalpa, views, afflictions, beings, and life), and the Buddha is named Mount-Indra-King Tathagata (Buddha's name, meaning the king of Indra as stable as a mountain), Arhat (one of the ten titles of the Buddha, meaning worthy of offerings from humans and gods),

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正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法。于彼眾中有菩薩摩訶薩名曰香象，仰觀虛空見無量無邊阿僧祇菩薩摩訶薩眾從南方來往詣北方；又見北方有大光明。見此事已，問山帝釋王佛言：「以何因緣諸菩薩等從南方來往詣北方？」

爾時，山帝釋王佛告香象菩薩言：「善男子！北方過一由旬城沙滿其中，從是北行，一沙為一世界。過是數已，有佛剎土名曰娑婆，具足五濁，有佛號釋迦牟尼，於今現在為無量大眾，以方便力廣說三乘論議法門，為教化眾生故，為令法母常住故，三寶性不斷絕故，增長法行故，壞魔境界故，建立法幢故。十方諸佛已於彼剎說寶幢陀羅尼竟，各還本土，今釋迦牟尼佛復為諸菩薩摩訶薩、大聲聞眾宣說妙法，娑婆世界地及虛空，大眾充滿間無空處樂聞佛說。何以故？彼佛如來所說法要，言辭美妙猶如甘露，一切聽者心無疲厭。

「善男子！汝能往彼娑婆世界聽受法不？我今亦欲與彼佛欲，並說隨順空忍陀羅尼。此陀羅尼有大勢力能大利益，能盡一切欲貪、一切色貪、一切無色貪，能盡一切我慢大慢增上慢，能生盡智慧覺無生智，能裂一切無明闇障，能捨一切苦擔。」

爾時，世尊而說咒曰：

「哆绖他(一)　頭摩帝頭

【現代漢語翻譯】 現代漢語譯本：

正遍知（完全的覺悟者）、明行足（智慧和行為圓滿者）、善逝（善於到達彼岸者）、世間解（瞭解世間一切者）、無上士（無與倫比的導師）、調御丈夫（調伏眾生的導師）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的覺悟者），現在正在說法。在那聽法的眾生中，有一位菩薩摩訶薩名叫香象，他仰望虛空，看到無量無邊的阿僧祇（極大的數字）菩薩摩訶薩眾從南方來，前往北方；又看到北方有大光明。看到這些后，他問山帝釋王佛：『是什麼因緣讓這些菩薩從南方來，前往北方呢？』 那時，山帝釋王佛告訴香象菩薩說：『善男子！北方過了一個由旬（古印度長度單位）的距離，那裡有像沙子一樣多的城市，從那裡再往北走，每一粒沙子都代表一個世界。過了這些世界之後，有一個佛剎土名叫娑婆（我們所處的世界），它充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一位佛，名叫釋迦牟尼（佛教的創始人），他現在正在為無量的大眾，用方便之力廣泛地宣說三乘（聲聞乘、緣覺乘、菩薩乘）的論議法門，爲了教化眾生，爲了讓法母（佛法）常住，爲了讓三寶（佛、法、僧）的性質不中斷，爲了增長修行，爲了摧毀魔的境界，爲了建立法幢（佛法的旗幟）。十方諸佛已經在那個佛剎土說完寶幢陀羅尼（一種咒語）后，各自回到自己的國土。現在釋迦牟尼佛又為諸菩薩摩訶薩、大聲聞眾宣說妙法，娑婆世界的地面和虛空，都充滿了聽法的大眾，沒有空隙，他們都樂於聽佛說法。為什麼呢？因為那位佛如來所說的法要，言辭美妙，猶如甘露，一切聽者都心無疲厭。』 『善男子！你能夠前往那個娑婆世界聽受佛法嗎？我現在也想去拜見那位佛，並宣說隨順空忍陀羅尼（一種咒語）。這個陀羅尼有很大的力量，能夠帶來巨大的利益，能夠消除一切欲貪、一切色貪、一切無色貪，能夠消除一切我慢、大慢、增上慢，能夠生起盡智（瞭解一切煩惱已盡的智慧）、無生智（瞭解一切法不生不滅的智慧），能夠破除一切無明（對真理的無知）的黑暗障礙，能夠捨棄一切痛苦的負擔。』 那時，世尊說了咒語： 『哆绖他（咒語開始） 頭摩帝頭』

【English Translation】 English version:

The Perfectly Enlightened One, the One Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One, is now teaching the Dharma. Among that assembly, there was a Bodhisattva Mahasattva named Fragrant Elephant, who looked up into the sky and saw countless Asankhya (an extremely large number) of Bodhisattva Mahasattvas coming from the south and going to the north; he also saw a great light in the north. Having seen this, he asked the Buddha King Mountain Shakra: 'What is the reason that these Bodhisattvas are coming from the south and going to the north?' At that time, the Buddha King Mountain Shakra said to the Bodhisattva Fragrant Elephant: 'Good man! To the north, beyond a Yojana (an ancient Indian unit of distance), there are cities as numerous as the sands. From there, going further north, each grain of sand represents a world. Beyond these worlds, there is a Buddha land called Saha (the world we live in), which is full of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life). There is a Buddha there named Shakyamuni (the founder of Buddhism), who is now, for the sake of countless beings, using skillful means to extensively expound the Dharma of the Three Vehicles (the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle), in order to teach sentient beings, to make the Dharma Mother (the Buddha's teachings) abide, to ensure that the nature of the Three Jewels (Buddha, Dharma, and Sangha) is not interrupted, to increase the practice of the Dharma, to destroy the realm of Mara (the demon), and to establish the Dharma banner (the flag of the Buddha's teachings). The Buddhas of the ten directions have already finished speaking the Jewel Banner Dharani (a kind of mantra) in that Buddha land and have returned to their respective lands. Now, Buddha Shakyamuni is again expounding the wonderful Dharma for the Bodhisattva Mahasattvas and the great Hearers. The ground and the sky of the Saha world are filled with the assembly listening to the Dharma, with no empty space, and they are all happy to hear the Buddha speak. Why is this so? Because the Dharma teachings spoken by that Buddha Tathagata are beautiful in words, like sweet dew, and all who hear them are without weariness in their hearts.' 'Good man! Are you able to go to that Saha world to hear and receive the Dharma? I also wish to go and pay homage to that Buddha, and to expound the Dharani of Following the Patience of Emptiness (a kind of mantra). This Dharani has great power, can bring great benefits, can eliminate all desires, all desires for form, all desires for formlessness, can eliminate all pride, great pride, and excessive pride, can generate the wisdom of the exhaustion of all afflictions, the wisdom of non-arising, can break through all the darkness of ignorance, and can abandon all burdens of suffering.' At that time, the World Honored One spoke the mantra: 'Tadyatha (thus it is) Tumati Tum'

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摩帝(二)　惡踦(𨈬宜反)頭摩帝(三)　缽啰娑婆頭摩帝(四)　薩婆迦頭摩帝(五)　阿鞞卻伽(其我反)(六)　培鞞娜卻伽(七)　碎(蘇骨反)朱卻伽(八)　阿[(口皮)/女]摸訶卻伽(九)　阿娜涅也卻伽(十)　毗耶佛履帝卻伽(十一)　僧迂嘍者卻伽(十二)　阿泥么卻佉(十三)　盧者那卻伽(十四)　尸棄卻伽(十五)　毗底(都履反)寐啰卻伽(十六)　郁芻么卻伽(十七)　塢啰卻伽(十八)　惡攲卻伽(十九)　耶婆么那卻伽(二十)　尤嘍跛卻伽(二十一)　耶婆毗娘那卻伽(二十二)　斫芻陀妒卻伽(二十三)　耶婆么娜毗娘那陀妒卻伽(二十四)　必利洟陛(蒱比反)陀妒卻伽(二十五)　耶婆毗娘娜陀妒卻伽(二十六)　靼埵(都和反)履悉蜜駐跛薩他娜卻伽(二十七)　耶婆阿虱吒達奢阿鞞尼迦佛陀達摩卻伽(二十八)　獨佉卻伽(二十九)　耶婆磨勒伽卻伽(三十)　毗婆哪毗踦(口*皮)/女　阿那娜娜(三十二)　阿陛(蒱比反)娜娜(三十三)　三姥陀剆娜娜(三十四)　薩婆迦啰娜娜啰(三十五)　薩婆僧薩他娜毗瞿跛娜娜(三十六)　阿緊(吉因反)若(女我反)柘娜娜(三十七)　叉(初詐反)婆叉(初詐反)[(口皮)/女](三十

【現代漢語翻譯】 現代漢語譯本 摩帝（Mati，智慧）(二) 惡踦頭摩帝（Akshiti-mati，不動的智慧）(三) 缽啰娑婆頭摩帝（Prasava-mati，產生智慧）(四) 薩婆迦頭摩帝（Sarvaka-mati，一切智慧）(五) 阿鞞卻伽（Abhicakshya，無障礙的觀察）(六) 培鞞娜卻伽（Paibina-cakshya，廣大的觀察）(七) 碎朱卻伽（Suchi-cakshya，清凈的觀察）(八) 阿[(口皮)/女]摸訶卻伽（Anumoha-cakshya，不迷惑的觀察）(九) 阿娜涅也卻伽（Ananirya-cakshya，不退轉的觀察）(十) 毗耶佛履帝卻伽（Vyavriti-cakshya，離垢的觀察）(十一) 僧迂嘍者卻伽（Samruja-cakshya，正直的觀察）(十二) 阿泥么卻佉（Anima-cakshya，微細的觀察）(十三) 盧者那卻伽（Rocana-cakshya，光明的觀察）(十四) 尸棄卻伽（Shikhi-cakshya，火焰的觀察）(十五) 毗底寐啰卻伽（Vitimira-cakshya，無暗的觀察）(十六) 郁芻么卻伽（Ukshuma-cakshya，極熱的觀察）(十七) 塢啰卻伽（Ura-cakshya，廣大的觀察）(十八) 惡攲卻伽（Akshi-cakshya，眼睛的觀察）(十九) 耶婆么那卻伽（Yavamana-cakshya，如實的觀察）(二十) 尤嘍跛卻伽（Urupa-cakshya，形色的觀察）(二十一) 耶婆毗娘那卻伽（Yavavijnana-cakshya，如實知見的觀察）(二十二) 斫芻陀妒卻伽（Chakshur-dhatu-cakshya，眼界的觀察）(二十三) 耶婆么娜毗娘那陀妒卻伽（Yavamana-vijnana-dhatu-cakshya，如實知見界的觀察）(二十四) 必利洟陛陀妒卻伽（Prithivi-dhatu-cakshya，地界的觀察）(二十五) 耶婆毗娘娜陀妒卻伽（Yavavijnana-dhatu-cakshya，如實知見界的觀察）(二十六) 靼埵履悉蜜駐跛薩他娜卻伽（Tattva-rishta-sthapanacakshya，真實安立的觀察）(二十七) 耶婆阿虱吒達奢阿鞞尼迦佛陀達摩卻伽（Yava-ashtadasa-avenika-buddha-dharma-cakshya，十八不共佛法的觀察）(二十八) 獨佉卻伽（Dukha-cakshya，苦的觀察）(二十九) 耶婆磨勒伽卻伽（Yava-malaka-cakshya，如實垢的觀察）(三十) 毗婆哪毗踦[(口皮)/女]（Vipana-vikshya，變化的觀察）(三十一) 阿那娜娜（Ananadana，無染的給予）(三十二) 阿陛娜娜（Abhidana，勝妙的給予）(三十三) 三姥陀剆娜娜（Samudita-dana，共同的給予）(三十四) 薩婆迦啰娜娜啰（Sarva-kara-danadara，一切行為的給予）(三十五) 薩婆僧薩他娜毗瞿跛娜娜（Sarva-samsthana-vigopa-dana，一切處所的給予）(三十六) 阿緊若柘娜娜（Akinchana-dana，無所有的給予）(三十七) 叉婆叉[(口*皮)/女]（Kshava-kshya，滅盡的觀察）

【English Translation】 English version Mati (Wisdom) (2), Akshiti-mati (Unmoving Wisdom) (3), Prasava-mati (Generating Wisdom) (4), Sarvaka-mati (All Wisdom) (5), Abhicakshya (Unobstructed Observation) (6), Paibina-cakshya (Vast Observation) (7), Suchi-cakshya (Pure Observation) (8), Anumoha-cakshya (Non-deluded Observation) (9), Ananirya-cakshya (Non-retrogressing Observation) (10), Vyavriti-cakshya (Defilement-free Observation) (11), Samruja-cakshya (Upright Observation) (12), Anima-cakshya (Subtle Observation) (13), Rocana-cakshya (Luminous Observation) (14), Shikhi-cakshya (Flame-like Observation) (15), Vitimira-cakshya (Darkness-free Observation) (16), Ukshuma-cakshya (Extremely Hot Observation) (17), Ura-cakshya (Vast Observation) (18), Akshi-cakshya (Eye Observation) (19), Yavamana-cakshya (Observation as it is) (20), Urupa-cakshya (Form Observation) (21), Yavavijnana-cakshya (Observation of True Knowledge) (22), Chakshur-dhatu-cakshya (Observation of the Eye Element) (23), Yavamana-vijnana-dhatu-cakshya (Observation of the Element of True Knowledge) (24), Prithivi-dhatu-cakshya (Observation of the Earth Element) (25), Yavavijnana-dhatu-cakshya (Observation of the Element of True Knowledge) (26), Tattva-rishta-sthapanacakshya (Observation of True Establishment) (27), Yava-ashtadasa-avenika-buddha-dharma-cakshya (Observation of the Eighteen Unique Qualities of a Buddha) (28), Dukha-cakshya (Observation of Suffering) (29), Yava-malaka-cakshya (Observation of True Defilement) (30), Vipana-vikshya (Observation of Change) (31), Ananadana (Unstained Giving) (32), Abhidana (Superior Giving) (33), Samudita-dana (Common Giving) (34), Sarva-kara-danadara (Giving of All Actions) (35), Sarva-samsthana-vigopa-dana (Giving of All Places) (36), Akinchana-dana (Giving of Nothingness) (37), Kshava-kshya (Observation of Extinction)

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八)　伊犁伊儸(三十九)　伊犁伊羅(四十)　寐利莎波訶(四十一)

「善男子！是名順空陀羅尼，汝可持往娑婆世界教化眾生，問訊釋迦牟尼佛。」

爾時，香象菩薩作如是言：「我已受持此陀羅尼，得大勢力得大利益，今欲往彼唯有一事心生怖畏。何以故？我親從佛聞彼土眾生多諸惡貪，乃至女人諂詐弊惡，令久修禪得五神通智慧之人於一念頃退失神通及諸功德，墮大地獄，故我今生怖。」

爾時，山帝釋王佛告香象菩薩言：「善男子！譬如雪山以十三因緣，令虛空中有清涼風，以冷風故熱惱皆除，一切河水悉皆清涼。

「善男子！如是久學無生忍智慧菩薩，以十三因緣防護身心，不生煩惱六根無熱，不為無明河之所漂流，智慧之人能為愚人說無眾生等法，令離癡縛除五陰重擔。

「善男子！汝以十三種因緣，久學無生忍，何故而言我今怖畏？汝于余界或作梵天身教化眾生，復于余剎或作摩醯首羅身教化眾生，復于余剎或作帝釋身教化眾生，復于余剎或作那羅延身教化眾生，復于余剎或作天身教化眾生，復于余剎作夜叉身教化眾生，復于余剎或作龍王身教化眾生，復于余剎或作阿修羅王身教化眾生，復于余剎或作轉輪聖王身教化眾生，復于余剎或作大醫王身教化眾生，復于余

剎或作剎利身教化眾生，復于余剎或作婆羅門身教化眾生，復于余剎或現聲聞身教化眾生，復于余剎作大臣身教化眾生，復于余剎作辟支佛身教化眾生。如是無量剎中以種種色身，現化眾生而作佛事，云何方言：『我今怖畏？』

「善男子！勿生怖畏，今為汝說無盡根大受記持心法行，一切智智壞四魔行，三寶久住行，壞一切毒龍境界行，盡一切眾生惡業行，大慈教化眾生行，大悲淳至入三惡道救拔眾生行，於一切眾生作歡喜心行，斷一切眾生惡見惡愛惡愿惡乘行，解脫一切眾生地獄行，斷一切女身得丈夫身行，說一切法陰無有盡行，斷一切眾生慳嫉行，得一切三昧神通無盡行，攝一切眾生安置菩提道行，舍聲聞辟支佛乘行，乃至說得無上最勝涅槃行。

「善男子！若有眾生聞此無盡根授記法行生信樂者，彼人所有無量生死，恒沙業障、眾生障、法障、煩惱障，能障一切善根，未受未盡未吐者，如是等業皆悉滅盡，不受罪報、不生惡處。唯除三事。何者為三？一、五無間；二、謗正法；三、謗聖人；此三種罪必定受報。

「善男子！若有眾生乃至一念聞此無盡根受記陀羅尼，能至心聽信受憶念生尊重者，彼人所有恒沙罪業不受果報，常樂修行一切善根。若行檀波羅蜜時，十方諸佛、一切菩薩辟支佛

【現代漢語翻譯】 現代漢語譯本：有時在某個佛土，他化現為剎帝利（武士）之身教化眾生；又在其他佛土，他化現為婆羅門（祭司）之身教化眾生；又在其他佛土，他化現為聲聞（佛陀的弟子）之身教化眾生；又在其他佛土，他化現為大臣之身教化眾生；又在其他佛土，他化現為辟支佛（獨覺者）之身教化眾生。像這樣在無量佛土中，他以種種色身，顯現變化教化眾生，行佛陀的事業，怎麼能說：『我現在感到恐懼呢？』 『善男子！不要產生恐懼，我現在為你宣說無盡根大受記持心法行，此法行能使一切智智（佛陀的智慧）摧毀四魔（煩惱魔、五蘊魔、死魔、天魔）的障礙，能使三寶（佛、法、僧）長久住世，能摧毀一切毒龍的境界，能盡除一切眾生的惡業，能以大慈心教化眾生，能以大悲心深入三惡道（地獄、餓鬼、畜生）救拔眾生，能對一切眾生生起歡喜心，能斷除一切眾生的惡見、惡愛、惡愿、惡乘，能解脫一切眾生的地獄之苦，能斷除一切女身而得丈夫身，能宣說一切法陰（五蘊）無有窮盡，能斷除一切眾生的慳吝嫉妒，能獲得一切三昧（禪定）神通無盡，能攝受一切眾生安置於菩提道，能捨棄聲聞、辟支佛的乘法，乃至宣說獲得無上最勝涅槃的修行。 『善男子！如果有眾生聽聞此無盡根授記法行而生起信樂，那麼此人所有無量生死的業障，如恒河沙數般的業障、眾生障、法障、煩惱障，這些能障礙一切善根，尚未受報、尚未消盡、尚未吐露的業障，都將全部滅盡，不再承受罪報，不再墮入惡道。唯除三種罪業。哪三種呢？一、五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）；二、誹謗正法；三、誹謗聖人。這三種罪必定會受報。』 『善男子！如果有眾生乃至一念之間聽聞此無盡根受記陀羅尼，能至心聽信、接受、憶念、生起尊重，那麼此人所有如恒河沙數般的罪業將不受果報，常常樂於修行一切善根。如果行佈施波羅蜜（檀波羅蜜）時，十方諸佛、一切菩薩、辟支佛

【English Translation】 English version: Sometimes in one Buddha-land, he manifests as a Kshatriya (warrior) to teach sentient beings; again in other Buddha-lands, he manifests as a Brahmin (priest) to teach sentient beings; again in other Buddha-lands, he manifests as a Shravaka (Buddha's disciple) to teach sentient beings; again in other Buddha-lands, he manifests as a minister to teach sentient beings; again in other Buddha-lands, he manifests as a Pratyekabuddha (solitary enlightened one) to teach sentient beings. In this way, in immeasurable Buddha-lands, he manifests various forms to transform and teach sentient beings, performing the work of a Buddha. How can you say: 『I am now afraid?』 『Good man! Do not be afraid. I will now explain to you the practice of the inexhaustible root great prediction-holding mind, which enables all-knowing wisdom (Buddha's wisdom) to destroy the hindrances of the four maras (affliction mara, skandha mara, death mara, and deva mara), enables the Three Jewels (Buddha, Dharma, Sangha) to abide long in the world, destroys the realms of all poisonous dragons, exhausts the evil karma of all sentient beings, teaches sentient beings with great compassion, deeply enters the three evil paths (hell, hungry ghosts, animals) with great compassion to rescue sentient beings, generates joy towards all sentient beings, cuts off all evil views, evil love, evil wishes, and evil vehicles of all sentient beings, liberates all sentient beings from the suffering of hell, cuts off all female bodies and obtains male bodies, explains that the aggregates (skandhas) of all dharmas are inexhaustible, cuts off the stinginess and jealousy of all sentient beings, obtains all samadhis (meditative states) and inexhaustible supernatural powers, gathers all sentient beings and places them on the path to Bodhi, abandons the vehicles of Shravakas and Pratyekabuddhas, and even explains the practice of attaining unsurpassed and supreme Nirvana.』 『Good man! If there are sentient beings who, upon hearing this practice of the inexhaustible root prediction, generate faith and joy, then all the immeasurable karmic obstacles of this person's countless lives, like the sands of the Ganges, including karmic obstacles, sentient being obstacles, dharma obstacles, and affliction obstacles, which can hinder all good roots, and which have not yet been received, exhausted, or released, will all be completely extinguished. They will not receive the retribution of sin, nor will they be reborn in evil realms. Except for three kinds of sins. What are the three? First, the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha); second, slandering the true Dharma; third, slandering the sages. These three kinds of sins will definitely receive retribution.』 『Good man! If there are sentient beings who, even for a single moment, hear this inexhaustible root prediction Dharani, and can sincerely listen, accept, remember, and generate respect, then all the sins of this person, like the sands of the Ganges, will not receive retribution, and they will always be happy to practice all good roots. If they practice the perfection of giving (Dana Paramita), the Buddhas of the ten directions, all Bodhisattvas, and Pratyekabuddhas』

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大阿羅漢，皆以神力加護。是人得聖加故多饒財寶，以用佈施不可窮盡，乃至能捨頭目髓腦，遠離嫉妒得平等心，於一切田心無優劣，亦復不見我能行施、彼為受者。

「作是施時，一切天、龍、鬼神、阿修羅、夜叉、乾闥婆等不能為障。唯除三種，所謂五逆、誹謗正法、毀呰聖人。此三種罪，一切聖人神力不加，故有障礙。若行屍波羅蜜時，常勤精進住忍辱中，得歡喜心得隨順心，憐愍眾生猶如一子亦如己身。常為一切聖人之所讚歎，常為諸天、釋梵、四王龍神、夜叉、人、非人等，剎利、婆羅門、毗舍、首陀，禮拜供養，得聖力加，心不自高亦不毀他，亦復不樂多積衣食，趣得支身心無憂惱，於一日夜六時自省，臥覺安隱無多惱患衣食豐饒。於一切眾生慈悲不捨，隨心所念皆悉不空，臨命終時得見諸佛，一切諸佛皆讚歎言：『善哉，善哉！大丈夫！善能持戒清凈不破，善來將汝往詣清凈佛剎，令汝得住十地位中。』彼人見佛得清凈心、得歡喜心，心歡喜故，捨身則得往生凈國速得十地，不久即得阿耨多羅三藐三菩提，乃至一念聞此無盡根受記陀羅尼得如是利。

「是菩薩若學行羼提波羅蜜時，一切聖人神通力加令得法忍，不見眾生、不見彼不見此。若有人來截其手足割其耳鼻，乃至不起一念瞋心。離

瞋心已，一切天王、一切人王，禮拜供養，乃至速得阿耨多羅三藐三菩提。

「是菩薩若學行毗梨耶波羅蜜時，得無患身成就大力，壯健智慧精進勇猛，能行四攝——佈施、愛語、利益、同事——教化眾生。具四攝已，一切天王、龍王、夜叉王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王，合掌燒香恭敬禮拜，是人名聞流佈，常為一切人天之所愛念，樂欲見之常欲擁護，乃至速得阿耨多羅三藐三菩提。

「是菩薩若學禪波羅蜜時，聖人加故，得四禪四空三摩跋提，乃至千萬三摩提門、陀羅尼門忍門。常為一切諸佛所念，常為一切天王人王，擁護愛念恭敬禮拜，乃至速得阿耨多羅三藐三菩提。

「彼菩薩若學般若波羅蜜時，常為諸佛菩薩阿羅漢辟支佛之所擁護，心得安隱遠離憒鬧，得勝法念心心數成就，得聖人智慧根具足。入一切法中，所作已辦度疑網河，於一切法不生疑礙，一切天人阿修羅所不能壞，常為天人八部供養恭敬愛念守護，聞名見形皆生歡喜樂欲親近，若自供養若教人供養。此人臨終見十方佛，一切諸佛皆悉授手，贊言：『善哉，善哉！大丈夫！善來。將汝往向我清凈佛剎，令汝得住十地位中。』是人聞已得歡喜心，心歡喜故命終即得生佛凈土，生已速得住於十地，不久即證阿

【現代漢語翻譯】 現代漢語譯本：如果能去除嗔恨心，一切天王、一切人王都會禮拜供養，甚至能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。 如果菩薩修學毗梨耶波羅蜜（精進波羅蜜）時，會得到無病的身軀，成就強大的力量，身體強壯，智慧精進，勇猛無比，能夠實行四攝法——佈施、愛語、利益、同事——來教化眾生。具備四攝法后，一切天王、龍王、夜叉王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王都會合掌燒香，恭敬禮拜。此人的名聲會廣為流傳，常為一切人天所愛戴思念，樂於見到他，常想擁護他，甚至能迅速證得阿耨多羅三藐三菩提。 如果菩薩修學禪波羅蜜（禪定波羅蜜）時，由於聖人的加持，會得到四禪四空三摩跋提（四種禪定和四種空定），乃至千萬種三摩提門（禪定之門）、陀羅尼門（總持之門）和忍門（忍辱之門）。常為一切諸佛所憶念，常為一切天王人王所擁護愛戴，恭敬禮拜，甚至能迅速證得阿耨多羅三藐三菩提。 如果菩薩修學般若波羅蜜（智慧波羅蜜）時，常為諸佛、菩薩、阿羅漢、辟支佛所擁護，內心安穩，遠離喧鬧，得到殊勝的法念，心心數法成就，得到聖人的智慧根基。深入一切法中，所作已辦，度過疑惑之河，對於一切法不生疑惑障礙，一切天人阿修羅都不能破壞他。常為天人八部供養恭敬愛念守護，聽到他的名字，見到他的形貌，都會生起歡喜心，樂於親近他，無論是自己供養還是教他人供養。此人臨終時會見到十方諸佛，一切諸佛都會伸出手來，讚歎說：『善哉，善哉！大丈夫！善來。將你帶往我清凈的佛剎，讓你安住於十地之中。』此人聽後會生起歡喜心，因為歡喜心的緣故，命終后立即得生佛凈土，生到凈土后迅速安住於十地，不久就能證得阿耨多羅三藐三菩提。

【English Translation】 English version: If one eliminates anger, all the heavenly kings and all the human kings will bow down and make offerings, and one will even quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If a Bodhisattva practices the Virya Paramita (Perfection of Effort), they will obtain a healthy body, achieve great strength, be robust, wise, diligent, and courageous. They will be able to practice the four means of gathering—giving, kind speech, beneficial action, and cooperation—to teach sentient beings. Having these four means, all the heavenly kings, dragon kings, yaksha kings, asura kings, garuda kings, kinnara kings, mahoraga kings, and human kings will join their palms, burn incense, and respectfully bow down. This person's reputation will spread widely, and they will be loved and cherished by all humans and gods. People will be happy to see them, always wanting to protect them, and they will even quickly attain Anuttara-samyak-sambodhi. If a Bodhisattva practices the Dhyana Paramita (Perfection of Meditation), due to the blessing of the sages, they will attain the four dhyanas and the four formless samapattis (four meditative absorptions and four formless absorptions), and even thousands of samadhi doors (doors of meditation), dharani doors (doors of mantras), and kshanti doors (doors of patience). They will always be remembered by all the Buddhas, and always be protected, loved, respected, and bowed down to by all the heavenly kings and human kings. They will even quickly attain Anuttara-samyak-sambodhi. If a Bodhisattva practices the Prajna Paramita (Perfection of Wisdom), they will always be protected by all the Buddhas, Bodhisattvas, Arhats, and Pratyekabuddhas. Their minds will be peaceful, far from disturbance, and they will obtain superior Dharma thoughts. Their mental states will be accomplished, and they will obtain the root of the wisdom of the sages. They will enter into all dharmas, accomplish what needs to be done, cross the river of doubt, and have no doubts or obstacles regarding any dharma. They cannot be destroyed by any gods, humans, or asuras. They will always be offered, respected, loved, and protected by the eight classes of gods and humans. Hearing their name and seeing their form will bring joy, and people will want to be close to them, whether offering themselves or teaching others to offer. When this person is about to die, they will see the Buddhas of the ten directions. All the Buddhas will extend their hands and praise them, saying, 'Excellent, excellent! Great being! Welcome. I will take you to my pure Buddha land, and let you dwell in the ten bhumis (ten stages of a Bodhisattva).' Upon hearing this, the person will feel joy, and because of this joy, they will immediately be reborn in a pure Buddha land. Having been reborn, they will quickly dwell in the ten bhumis, and soon attain Anuttara-samyak-sambodhi.

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耨多羅三藐三菩提。

「善男子！此無盡根大授記陀羅尼，有如是大力如是大利益，汝當受行，往彼世界不應怖畏。

「善男子！釋迦牟尼佛本所誓願，若有眾生造作五逆、謗方等經、毀呰聖人、犯波羅夷，如是之人清凈佛剎所不容者，皆生我國我當教化。以是因緣諸惡眾生悉集其國。

「善男子！若彼世界諸惡眾生，聞此無盡根大授記陀羅尼，能於七年常行慈心、不動心、憐愍心、平等心，遠離兩舌，不惡口、不妄語、不綺語，如是晝夜常念諸佛，當凈洗浴晝三夜三，整衣服右膝著地，合十指掌對十方佛前，念無盡根大授記陀羅尼，一心誦者彼人經七年已，所有諸難極重罪業皆滅無餘。若有女人慾求自在，能於七月晝三夜三，如前念此無盡根大受記陀羅尼，一心誦者如是女人隨所生處得大自在，于流轉中更不復受女人之身，乃至得阿耨多羅三藐三菩提，唯除自願。若有女人求好夫主，求好種姓，求大自在求不用男女，或愿多有男女者，應當澡浴清凈著凈潔衣，獨處閑靜晝三夜三，右膝著地合掌向佛，一心誦唸此無盡根大授記陀羅尼者，隨心願樂皆得稱意，所求男女多少皆得，端正聰明無有疑難。

「善男子！此無盡根大授記陀羅尼，如是大力如是大利益，汝從生死已來未曾得聞。」

【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（無上正等正覺）。

『善男子！這無盡根大授記陀羅尼，有如此大的力量，如此大的利益，你應當接受奉行，前往那個世界不應感到畏懼。

『善男子！釋迦牟尼佛（Sakyamuni Buddha）本來的誓願是，如果有眾生造作五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗方等經典（大乘經典）、譭謗聖人、犯波羅夷（根本重罪），這樣的人在清凈的佛剎所不能容納，都將生到我的國土，我將教化他們。因為這個因緣，各種惡劣的眾生都聚集到那個國土。

『善男子！如果那個世界的各種惡劣眾生，聽聞這無盡根大授記陀羅尼，能在七年內常行慈心、不動心、憐憫心、平等心，遠離兩舌（挑撥離間）、不惡口（說粗惡語）、不妄語（說謊）、不綺語（花言巧語），這樣日夜常常憶念諸佛，應當清凈洗浴，白天三次，夜晚三次，整理好衣服，右膝著地，合起十指手掌，面對十方佛前，唸誦無盡根大授記陀羅尼，一心誦唸的人，經過七年後，所有各種災難和極重的罪業都將消滅無餘。如果有女人想要獲得自在，能在七個月內，白天三次，夜晚三次，像前面那樣唸誦這無盡根大授記陀羅尼，一心誦唸的人，這樣的女人無論生到哪裡都能獲得大自在，在輪迴中不再受女人之身，乃至證得阿耨多羅三藐三菩提（無上正等正覺），除非自己發願。如果有女人求得好丈夫，求得好出身，求得大自在，求得不用生育男女，或者希望多有男女的，應當沐浴清凈，穿上乾淨的衣服，獨自在安靜的地方，白天三次，夜晚三次，右膝著地，合掌向佛，一心誦唸這無盡根大授記陀羅尼的人，隨心所愿都能稱心如意，所求的男女多少都能得到，而且端正聰明，沒有疑問。

『善男子！這無盡根大授記陀羅尼，有如此大的力量，如此大的利益，你從生死以來從未曾聽聞。』

【English Translation】 English version Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).

'Good man! This Great Dharani of the Inexhaustible Root of Prediction has such great power and such great benefits. You should receive and practice it, and you should not be afraid when going to that world.'

'Good man! Sakyamuni Buddha's original vow was that if there are sentient beings who commit the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), slander the Vaipulya Sutras (Mahayana Sutras), revile the sages, and commit Parajika (fundamental grave offenses), such people who are not tolerated in pure Buddha lands will all be born in my country, and I will teach them. Because of this cause, all kinds of evil sentient beings gather in that country.'

'Good man! If the various evil sentient beings of that world, upon hearing this Great Dharani of the Inexhaustible Root of Prediction, can practice loving-kindness, unwavering mind, compassion, and equanimity for seven years, refrain from double-tongued speech (sowing discord), not use harsh language, not lie, and not use deceptive language, and thus constantly remember all Buddhas day and night, they should purify themselves by bathing three times during the day and three times during the night, arrange their clothes, kneel on their right knee, join their palms together, and face the Buddhas of the ten directions, reciting the Great Dharani of the Inexhaustible Root of Prediction. Those who recite it with a single mind, after seven years, all kinds of calamities and extremely heavy karmic offenses will be extinguished without remainder. If a woman desires to obtain freedom, she can recite this Great Dharani of the Inexhaustible Root of Prediction three times during the day and three times during the night for seven months, as described before. Such a woman, wherever she is born, will obtain great freedom, and in the cycle of rebirth, she will no longer receive a woman's body, until she attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), unless she makes a vow. If a woman seeks a good husband, seeks a good lineage, seeks great freedom, seeks not to have to bear children, or wishes to have many children, she should bathe and purify herself, put on clean clothes, stay alone in a quiet place, three times during the day and three times during the night, kneel on her right knee, join her palms together facing the Buddha, and recite this Great Dharani of the Inexhaustible Root of Prediction with a single mind. Whatever she desires will be fulfilled, and she will obtain the number of children she seeks, and they will be upright and intelligent, without doubt.'

'Good man! This Great Dharani of the Inexhaustible Root of Prediction has such great power and such great benefits, which you have never heard of since you began in the cycle of birth and death.'

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爾時，世尊即說咒曰：

「哆侄他(一)　舍啰娜毗夜也(二)　式叉毗夜也(三)　徙寐履帝毗夜也(四)　缽啰河娜(奴下反)毗夜也(五)　矣履地毗夜也(六)　因地利夜毗夜也(七)　[(口*皮)/女]剆毗夜也(八)　蒱滕伽毗夜也(九)　三摩地毗夜也(十)　陀羅尼毗夜也(十一)　羼帝(都利反)毗夜也(十二)　毗梨耶毗夜也(十三)　阇娜毗夜也(十四)　缽邏若(女我反)阿溜(驢㖃反)必也毗夜也(十五)　阿紉(奴鄰反)社毗夜也(十六)　摩伽毗摩也(十七)　遏鼻娘毗夜也(十八)　缽啰帝(都利反)三陛(蒲履反)爹毗夜也(十九)　步寐(莫履反)毗夜也(二十)　坒(父一反)绖㖿(余歌反)毗夜也(二十一)　摩訶梅怛利毗夜也(二十二)　摩訶迦溜(驢㖃反)那毗夜也(二十三)　摩訶牟帝多毗夜也(二十四)　摩呼卑叉毗夜也(二十五)　必利洟鼻毗夜也(二十六)　薩埵毗夜也(二十七)　達摩毗夜也(二十八)　答摸毗夜也(二十九)　阿盧迦毗夜也(三十)　缽啰帝(都利反)婆娜毗夜也(三十一)　缽啰帝(都利反)輸盧得迦毗夜也(三十二)　伽伽那毗夜也(三十三)　摩溜䫂毗夜也(三十四)　缽啰帝(都利反)多三姥波爹毗夜也(三十五)　

【現代漢語翻譯】 現代漢語譯本 那時，世尊即說咒語如下： 『怛侄他（即說咒語），舍啰娜毗夜也（皈依），式叉毗夜也（學處），徙寐履帝毗夜也（禪定），缽啰河娜毗夜也（斷除），矣履地毗夜也（智慧），因地利夜毗夜也（根），[(口*皮)/女]剆毗夜也（力），蒱滕伽毗夜也（覺支），三摩地毗夜也（三昧），陀羅尼毗夜也（總持），羼帝毗夜也（忍辱），毗梨耶毗夜也（精進），阇娜毗夜也（智），缽邏若阿溜必也毗夜也（般若），阿紉社毗夜也（無諍），摩伽毗摩也（道），遏鼻娘毗夜也（神通），缽啰帝三陛爹毗夜也（辯才），步寐毗夜也（地），坒绖㖿毗夜也（解脫），摩訶梅怛利毗夜也（大慈），摩訶迦溜那毗夜也（大悲），摩訶牟帝多毗夜也（大喜），摩呼卑叉毗夜也（大舍），必利洟鼻毗夜也（歡喜），薩埵毗夜也（眾生），達摩毗夜也（法），答摸毗夜也（調伏），阿盧迦毗夜也（光明），缽啰帝婆娜毗夜也（方便），缽啰帝輸盧得迦毗夜也（勝解），伽伽那毗夜也（虛空），摩溜䫂毗夜也（清凈），缽啰帝多三姥波爹毗夜也（緣起）。』

【English Translation】 English version At that time, the World Honored One then spoke the mantra, saying: 'Tadyatha (thus it is), sharana-bhiyah (refuge), shiksha-bhiyah (precepts), smriti-bhiyah (meditation), prahana-bhiyah (abandonment), hridi-bhiyah (wisdom), indriya-bhiyah (faculties), bala-bhiyah (powers), bodhyanga-bhiyah (factors of enlightenment), samadhi-bhiyah (concentration), dharani-bhiyah (retention), kshanti-bhiyah (patience), virya-bhiyah (effort), jnana-bhiyah (knowledge), prajna-aloka-bhiyah (wisdom light), arana-bhiyah (non-conflict), marga-bhiyah (path), abhijna-bhiyah (supernormal powers), pratisaṃvid-bhiyah (eloquence), bhumi-bhiyah (grounds), vimoksha-bhiyah (liberation), maha-maitri-bhiyah (great loving-kindness), maha-karuna-bhiyah (great compassion), maha-mudita-bhiyah (great joy), maha-upeksha-bhiyah (great equanimity), priti-bhiyah (joy), sattva-bhiyah (beings), dharma-bhiyah (dharma), dama-bhiyah (taming), aloka-bhiyah (light), pratibhana-bhiyah (expedient means), pratisarana-bhiyah (understanding), gagana-bhiyah (space), malya-bhiyah (purity), pratitya-samutpada-bhiyah (dependent origination).'

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輸娜(奴下反)多毗夜也(三十六)　阿尼蜜多毗夜也(三十七)　掩(烏合反)缽啰尼系毗夜也(三十八)　侯嘍䫂毗夜也(三十九)　瞿沙毗夜也(四十)　緊(吉因反)柘那毗夜也(四十一)　阿鼻三摩夜毗夜也(四十二)　阿怒娜(四十三)　阿怒娜(四十四)　掩[(口*皮)/女]呵者者(四十五)　者遮啰(四十六)　者遮啰毗姥(四十七)　柘陛(蒱履反)斫芻者遮啰毗姥(四十八)　毗夜也毗姥(四十九)　察夜毗姥(五十)　阿么毗夜也毗姥(五十一)　阿三姥陀遮啰毗姥(五十二)　捂眵陀毗姥(五十三)　阿迦舍毗姥(五十四)　驃缽舍么毗姥(五十五)　阿那婆娑毗姥(五十六)　呵呵呵毗姥(五十七)　阿啰波啰毗姥(五十八)　優波舍么毗姥(五十九)　薩利羅毗姥(六十)　莎波呵(六十一)

「善男子！此無盡根大授記陀羅尼，有大威德有大勢力，能大利益一切眾生，攝護眾生憐愍眾生，洗除眾生令得寂滅。

「善男子！持此陀羅尼往詣娑婆世界，如我所言問訊釋迦牟尼佛。」

爾時，山帝釋王佛說此陀羅尼已，一切大眾皆大歡喜，贊言：「不可思議，大不可思議！得見離障第一智慧，說此大授記陀羅尼，一切眾生所有小罪、中罪、大罪、最大罪，輕重業障牢

【現代漢語翻譯】 現代漢語譯本 輸娜多毗夜也（36）(輸娜多：空性，毗夜也：到達)，阿尼蜜多毗夜也（37）(阿尼蜜多：無相，毗夜也：到達)，掩缽啰尼系毗夜也（38）(掩缽啰尼系：無愿，毗夜也：到達)，侯嘍䫂毗夜也（39）(侯嘍䫂：無垢，毗夜也：到達)，瞿沙毗夜也（40）(瞿沙：聲音，毗夜也：到達)，緊柘那毗夜也（41）(緊柘那：智慧，毗夜也：到達)，阿鼻三摩夜毗夜也（42）(阿鼻三摩夜：無等，毗夜也：到達)，阿怒娜（43）(阿怒娜：無生)，阿怒娜（44）(阿怒娜：無生)，掩[(口皮)/女]呵者者（45）(掩[(口皮)/女]呵者者：無動)，者遮啰（46）(者遮啰：行者)，者遮啰毗姥（47）(者遮啰：行者，毗姥：廣大)，柘陛斫芻者遮啰毗姥（48）(柘陛：真實，斫芻：眼，者遮啰：行者，毗姥：廣大)，毗夜也毗姥（49）(毗夜也：到達，毗姥：廣大)，察夜毗姥（50）(察夜：滅，毗姥：廣大)，阿么毗夜也毗姥（51）(阿么：無我，毗夜也：到達，毗姥：廣大)，阿三姥陀遮啰毗姥（52）(阿三姥陀：無縛，遮啰：行者，毗姥：廣大)，捂眵陀毗姥（53）(捂眵陀：無染，毗姥：廣大)，阿迦舍毗姥（54）(阿迦舍：虛空，毗姥：廣大)，驃缽舍么毗姥（55）(驃缽舍么：寂靜，毗姥：廣大)，阿那婆娑毗姥（56）(阿那婆娑：無住，毗姥：廣大)，呵呵呵毗姥（57）(呵呵呵：大笑，毗姥：廣大)，阿啰波啰毗姥（58）(阿啰波啰：無邊，毗姥：廣大)，優波舍么毗姥（59）(優波舍么：寂滅，毗姥：廣大)，薩利羅毗姥（60）(薩利羅：堅固，毗姥：廣大)，莎波呵（61）(莎波呵：成就)。 『善男子！此無盡根大授記陀羅尼，有大威德有大勢力，能大利益一切眾生，攝護眾生憐愍眾生，洗除眾生令得寂滅。 『善男子！持此陀羅尼往詣娑婆世界（娑婆世界：我們所居住的這個世界），如我所言問訊釋迦牟尼佛（釋迦牟尼佛：佛教的創始人）。』 爾時，山帝釋王佛（山帝釋王佛：佛的稱號）說此陀羅尼已，一切大眾皆大歡喜，贊言：『不可思議，大不可思議！得見離障第一智慧，說此大授記陀羅尼，一切眾生所有小罪、中罪、大罪、最大罪，輕重業障牢』

【English Translation】 English version Śūnyatābhijñāya (36) (Śūnyatā: emptiness, abhijñāya: to reach), Animittābhijñāya (37) (Animitta: without sign, abhijñāya: to reach), Apranihitābhijñāya (38) (Apranihita: without wish, abhijñāya: to reach), Arujābhijñāya (39) (Aruja: without defilement, abhijñāya: to reach), Ghoṣābhijñāya (40) (Ghoṣa: sound, abhijñāya: to reach), Jñānābhijñāya (41) (Jñāna: wisdom, abhijñāya: to reach), Asamābhijñāya (42) (Asama: without equal, abhijñāya: to reach), Anutpādāya (43) (Anutpāda: without arising), Anutpādāya (44) (Anutpāda: without arising), Acālanā (45) (Acālana: without movement), Carāya (46) (Cara: the one who walks), Caravibhū (47) (Cara: the one who walks, vibhū: vast), Tattvacakṣuḥcaravibhū (48) (Tattva: truth, cakṣuḥ: eye, cara: the one who walks, vibhū: vast), Abhijñāyavibhū (49) (Abhijñāya: to reach, vibhū: vast), Kṣayavibhū (50) (Kṣaya: extinction, vibhū: vast), Anātmābhijñāyavibhū (51) (Anātmā: without self, abhijñāya: to reach, vibhū: vast), Asamudācāravibhū (52) (Asamudā: without bondage, cara: the one who walks, vibhū: vast), Anāśravavibhū (53) (Anāśrava: without taint, vibhū: vast), Ākāśavibhū (54) (Ākāśa: space, vibhū: vast), Praśamavibhū (55) (Praśama: tranquility, vibhū: vast), Anābhāsavibhū (56) (Anābhāsa: without dwelling, vibhū: vast), Hāhāhāravibhū (57) (Hāhāhāra: great laughter, vibhū: vast), Aparāparavibhū (58) (Aparāpara: without limit, vibhū: vast), Upasamavibhū (59) (Upasama: extinction, vibhū: vast), Sāralavibhū (60) (Sārala: firm, vibhū: vast), Svāhā (61) (Svāhā: accomplishment). 『Good man! This inexhaustible root great prediction dhāraṇī has great power and great strength, it can greatly benefit all sentient beings, protect sentient beings, have compassion for sentient beings, and cleanse sentient beings so that they may attain tranquility. 『Good man! Take this dhāraṇī and go to the Sahā world (Sahā world: the world we live in), as I have said, inquire after Śākyamuni Buddha (Śākyamuni Buddha: the founder of Buddhism).』 At that time, the Buddha Mountain King Śakra (Mountain King Śakra Buddha: a title of Buddha) having spoken this dhāraṇī, all the great assembly were greatly delighted, and praised, saying: 『Inconceivable, greatly inconceivable! Having seen the first wisdom free from obstacles, speaking this great prediction dhāraṇī, all sentient beings』 small sins, medium sins, great sins, greatest sins, light and heavy karmic obstacles』

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固難捨，能與善根作障礙者，此陀羅尼速能除盡得無漏道。」

爾時，香象菩薩生大歡喜，而說偈言：

「此無盡根陀羅尼，　　最勝第一無過者， 　能盡眾生諸惡業，　　亦斷一切罪駃河。 　生死流轉自所作，　　悉能遠離無有餘， 　以福德力因緣故，　　於一切苦得解脫。 　能竭生死三有海，　　速生清凈有佛國， 　于流轉中大怖畏，　　現見無量大障礙。 　悉能傾動諸煩惱，　　疾證無上勝菩提， 　一切眾生不能壞。　　若有聞此陀羅尼， 　速能受持常憶念，　　具足如是諸功德。」

爾時，香象菩薩白山帝釋王佛言：「我已持此無盡根授記陀羅尼竟，今欲往彼娑婆世界。」

是時，眾中有無量阿僧祇菩薩摩訶薩，從無垢三昧起，異口同音白佛言：「世尊！我等今者渴仰欲見釋迦牟尼佛，及大集眾禮拜供養。我從昔來，未曾得聞日藏法門，惟愿聽我往彼世界。」

爾時，世尊告諸菩薩言：「善男子！隨汝意去，咸可一心作帝釋像，身色形貌長短威儀勢力自在，往彼世界。」

爾時，香象菩薩及無量阿僧祇菩薩，咸共一心悉皆化作帝釋王身，形貌色像長短威儀勢力自在皆無有異。作此化已，三禮山帝釋王佛，右繞三匝繞已從彼界沒，如一念頃即到娑婆世界。入

【現代漢語翻譯】 現代漢語譯本： 『即使是難以捨棄的，那些能障礙善根的事物，這個陀羅尼也能迅速清除乾淨，使人獲得無漏之道。』

當時，香象菩薩（菩薩名，以其如香象般的力量和德行而得名）生起極大的歡喜，並說偈頌道：

『這個無盡根陀羅尼，是最殊勝第一，無與倫比的； 能消除眾生的一切惡業，也能斷絕一切罪惡的河流。 生死輪迴都是自己所造作的，都能完全遠離，沒有剩餘； 憑藉福德的力量和因緣，能從一切痛苦中得到解脫。 能枯竭生死三有（欲界、色界、無色界）的海洋，迅速往生清凈的佛國； 在輪迴流轉中，有巨大的恐懼，顯現出無量的大障礙。 都能動搖一切煩惱，迅速證得無上殊勝的菩提（覺悟）； 一切眾生都不能破壞它。如果有人聽聞這個陀羅尼， 能迅速受持，常常憶念，就能具足這樣的種種功德。』

當時，香象菩薩對山帝釋王佛（佛名，以其如帝釋天王般尊貴而得名）說：『我已經持誦這個無盡根授記陀羅尼（一種能獲得授記的陀羅尼）完畢，現在想前往娑婆世界（我們所居住的世界）。』

這時，大眾中有無數阿僧祇（極大的數字）菩薩摩訶薩（大菩薩），從無垢三昧（一種清凈的禪定）中起身，異口同聲地對佛說：『世尊！我們現在渴望見到釋迦牟尼佛（我們這個世界的佛陀），以及大集會中的大眾，並禮拜供養。我們從過去以來，從未聽聞過日藏法門（一種佛法），希望允許我們前往那個世界。』

當時，世尊告訴諸位菩薩說：『善男子！隨你們的意願去吧，都可以一心化作帝釋（天神名，眾神之王）的形象，身體的顏色、形貌、長短、威儀、勢力都自在無礙，前往那個世界。』

當時，香象菩薩和無數阿僧祇菩薩，都一心化作帝釋王的身形，形貌、顏色、長短、威儀、勢力都自在無礙，沒有絲毫差異。完成變化后，他們向山帝釋王佛三禮拜，右繞三圈，然後從那個世界消失，如同一個念頭的時間，就到達了娑婆世界，進入了...

【English Translation】 English version: 'Even those things that are difficult to give up, which can obstruct good roots, this Dharani can quickly eliminate them completely, enabling one to attain the unconditioned path.'

At that time, Bodhisattva Fragrant Elephant (a Bodhisattva named for his elephant-like strength and virtue) arose with great joy and spoke in verse:

'This inexhaustible root Dharani is the most supreme and unparalleled; It can eliminate all the evil karma of sentient beings, and also cut off the river of all sins. The cycle of birth and death is all self-created, and can be completely abandoned without remainder; Through the power of merit and causes, one can be liberated from all suffering. It can dry up the ocean of the three realms of existence (desire realm, form realm, formless realm), and quickly be reborn in a pure Buddha-land; In the cycle of transmigration, there is great fear, and countless great obstacles appear. It can shake all afflictions, and quickly attain the unsurpassed and supreme Bodhi (enlightenment); All sentient beings cannot destroy it. If anyone hears this Dharani, Can quickly receive and uphold it, and constantly remember it, they will possess all these merits.'

At that time, Bodhisattva Fragrant Elephant said to Buddha Mountain King Shakra (a Buddha named for his Shakra-like nobility): 'I have completed reciting this inexhaustible root prediction Dharani (a Dharani that can obtain prediction), and now I wish to go to the Saha world (the world we live in).'

At this time, among the assembly, countless Asamkhya (an extremely large number) Bodhisattva Mahasattvas (great Bodhisattvas), arose from the stainless Samadhi (a pure state of meditation), and with one voice said to the Buddha: 'World Honored One! We now yearn to see Shakyamuni Buddha (the Buddha of our world), and the great assembly, and to pay homage and make offerings. Since the past, we have never heard of the Dharma of the Sun Treasury (a type of Buddhist teaching), we hope you will allow us to go to that world.'

At that time, the World Honored One told the Bodhisattvas: 'Good men! Go as you wish, you can all transform into the image of Shakra (a deity, king of the gods), with the color, appearance, length, demeanor, and power of your bodies being free and unhindered, and go to that world.'

At that time, Bodhisattva Fragrant Elephant and countless Asamkhya Bodhisattvas, all transformed into the form of King Shakra with one mind, their appearance, color, length, demeanor, and power were all free and unhindered, without any difference. After completing the transformation, they bowed three times to Buddha Mountain King Shakra, circumambulated him three times to the right, and then disappeared from that world, and in the time of a single thought, they arrived at the Saha world, and entered...

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此剎已，放諸香雲雨種種末香，所謂牛頭栴檀香、龍身牢固香、多摩羅葉香、沉水香、多伽羅香、隨六時變異香，為供養釋迦牟尼佛故。放香云已，次第漸向釋迦牟尼佛所。到佛所已，以帝釋身頂禮佛足，右繞三匝卻一面立。

當爾之時，釋迦如來猶共頻婆娑羅王，宣說法行。

大方等大集經卷第三十五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十六

隋天竺三藏那連提耶舍譯日藏分陀羅尼品第二之二

爾時，西方去此佛剎四十二恒河沙等諸佛國土，過是數已有佛世界名堅固幢，其國有佛，號智德峰王如來、應供、正遍知，於五濁世與諸四眾眷屬圍繞而為說法。時彼眾中，有菩薩摩訶薩名炎德藏，在大眾中聽佛說法，仰觀虛空見無量無數阿僧祇菩薩摩訶薩眾，從西方來而往東方，復見東方有大光明。睹是事已，即白智德峰王佛言：「世尊！以何因緣有如是事？」

爾時，智德峰王佛告炎德藏菩薩摩訶薩言：「善男子！東方去此四十二恒河沙等諸佛世界，有世界名曰娑婆。佛號釋迦牟尼如來、應供、正遍知，現處五濁為無量無邊眾生說三乘法，欲令法母三寶種久住故，法行不斷故，破魔界故，為欲建立佛法幢故。十方一切諸如來等，皆悉至

【現代漢語翻譯】 現代漢語譯本：此時，（帝釋）已經釋放出各種香雲和香雨，包括牛頭栴檀香（一種珍貴的檀香）、龍身牢固香（一種據說能使身體堅固的香）、多摩羅葉香（一種香葉）、沉水香（一種沉香）、多伽羅香（一種香料），以及隨著六時變化而變化的香，以此來供養釋迦牟尼佛。釋放香云之後，（帝釋）依次逐漸向釋迦牟尼佛所在之處行進。到達佛陀所在之處后，（帝釋）以帝釋的身份頂禮佛足，右繞佛三圈，然後退到一邊站立。 當時，釋迦如來正在與頻婆娑羅王（古印度摩揭陀國王）一起宣講佛法。

《大方等大集經》卷第三十五 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第三十六 隋朝天竺三藏那連提耶舍譯《日藏分陀羅尼品》第二之二 那時，在西方，距離此佛剎四十二恒河沙數（極大的數量）的諸佛國土之外，有一個佛世界名為堅固幢，那個國家有一尊佛，號為智德峰王如來（佛的稱號）、應供（值得供養的聖者）、正遍知（完全覺悟者），在五濁世（充滿痛苦和煩惱的世界）中，與四眾弟子（比丘、比丘尼、優婆塞、優婆夷）眷屬圍繞著，為他們說法。當時，在那裡的聽眾中，有一位菩薩摩訶薩（偉大的菩薩）名為炎德藏，在大眾中聽佛說法，他抬頭觀看虛空，看到無量無數阿僧祇（極大的數量）的菩薩摩訶薩眾，從西方而來，前往東方，又看到東方有大光明。看到這些事情后，他立即向智德峰王佛說道：『世尊！因為什麼因緣會有這樣的事情發生？』 那時，智德峰王佛告訴炎德藏菩薩摩訶薩說：『善男子！在東方，距離此地四十二恒河沙數諸佛世界之外，有一個世界名為娑婆（我們所居住的世界）。那裡有一尊佛，號為釋迦牟尼如來（佛的稱號）、應供（值得供養的聖者）、正遍知（完全覺悟者），他現在處於五濁世，為無量無邊的眾生宣說三乘佛法（聲聞乘、緣覺乘、菩薩乘），爲了使法母（佛法之母）三寶（佛、法、僧）的種子能夠長久住世，爲了使佛法修行不斷絕，爲了破除魔界，爲了建立佛法的旗幟。十方一切諸如來等，都將來到那裡。』

【English Translation】 English version: At that moment, (Indra) had already released various fragrant clouds and rains of incense, including sandalwood from the ox-head (a precious type of sandalwood), dragon-body firm incense (an incense said to make the body firm), Tamala leaf incense (a type of fragrant leaf), agarwood (a type of resinous wood), tagara incense (a type of fragrance), and incense that changes with the six periods of the day, all to make offerings to Shakyamuni Buddha. After releasing the fragrant clouds, (Indra) proceeded gradually towards the place where Shakyamuni Buddha was. Upon arriving at the Buddha's location, (Indra), in his form as Indra, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and then stepped aside to stand. At that time, Shakyamuni Tathagata was still with King Bimbisara (an ancient king of Magadha in India), expounding the Dharma.

The Mahavaipulya Mahasamghata Sutra, Volume 35 Taisho Tripitaka Volume 13, No. 0397, The Mahavaipulya Mahasamghata Sutra

The Mahavaipulya Mahasamghata Sutra, Volume 36 Translated by Tripitaka Narendrayasas of India during the Sui Dynasty, Chapter 2, Section 2 of the 'Sun-Store Dharani' At that time, in the west, beyond forty-two Ganges river sands (an immense number) of Buddha lands from this Buddha-field, there was a Buddha world named Firm Banner. In that country, there was a Buddha named King of Wisdom Virtue Peak Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), who, in the five turbid ages (a world full of suffering and afflictions), was surrounded by the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) and their retinues, teaching them the Dharma. At that time, among the audience there, there was a Bodhisattva Mahasattva (a great Bodhisattva) named Flame Virtue Treasury, who was listening to the Buddha's teachings in the assembly. He looked up at the sky and saw countless Asamkhya (an immense number) of Bodhisattva Mahasattvas coming from the west and going towards the east, and he also saw a great light in the east. Having seen these things, he immediately said to King of Wisdom Virtue Peak Buddha: 'World Honored One! What is the cause and condition for such things to happen?' At that time, King of Wisdom Virtue Peak Buddha said to Bodhisattva Mahasattva Flame Virtue Treasury: 'Good man! In the east, beyond forty-two Ganges river sands of Buddha worlds from here, there is a world named Saha (the world we inhabit). There is a Buddha named Shakyamuni Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), who is now in the five turbid ages, expounding the Three Vehicles of Dharma (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) for countless sentient beings, in order to make the seeds of the Dharma-mother (the mother of the Dharma), the Three Jewels (Buddha, Dharma, Sangha), dwell in the world for a long time, in order to make the practice of the Dharma unceasing, in order to break the realm of Mara, and in order to establish the banner of the Buddha's Dharma. All the Tathagatas of the ten directions will come there.'

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彼娑婆世界，共說寶幢陀羅尼，說已各還本剎。今釋迦牟尼佛復為菩薩摩訶薩及聲聞眾更大集會，以四無礙智說三解脫門清凈梵行。娑婆世界地及虛空皆悉充滿，是諸大眾皆悉樂聞釋迦如來所說法門，心無厭足。」

爾時，智德峰王佛告炎德藏菩薩摩訶薩言：「善男子！汝可持我語，往娑婆世界問訊釋迦牟尼佛。彼佛今說日藏法行壞龍境界名曰炎品，能盡一切眾生惡業。善男子！我有陀羅尼欲名無愿順，汝可送往。此陀羅尼有大勢力有大利益，能盡一切欲貪色貪無色貪，能盡一切我慢慢慢增上慢，能破一切無明闇聚，能捨一切諸苦重擔，乃至能得盡智無生智，得阿耨多羅三藐三菩提。」

時，彼世尊而說咒曰：

「怛绖他(一)　舍那舍婆(二)　奢摩那舍婆(三)　阿婆叉舍婆(四)　斫芻舍婆(五)　輸嚧哆羅舍婆(六)　伽拏舍婆(七)　什婆舍婆(八)　迦耶舍婆(九)　摩那舍婆(十)　叉婆毗陀(十一)　斫芻畢利洟鼻叉婆(十二)　輸嚧哆啰阿婆叉婆(十三)　伽啰拏帝阇叉婆(十四)　視婆婆喻叉婆(十五)　迦耶膻啰摩叉婆(十六)　摩那烏阇叉婆(十七)　阿盧迦若那叉婆(十八)　毗阇僧羯摩叉婆(十九)　唵句啰呿伽叉婆(二十)　婆摩嘍畢也鼻耶叉婆(二十一)　舍摩

【現代漢語翻譯】 現代漢語譯本 在那個娑婆世界（Saha world），大家共同宣說了寶幢陀羅尼（Ratnaketu Dharani），說完后各自返回自己的佛土。現在釋迦牟尼佛（Sakyamuni Buddha）又為菩薩摩訶薩（Bodhisattva-Mahasattva）和聲聞眾（Sravaka）更進一步地開示，以四無礙智（four unobstructed wisdoms）宣說三解脫門（three doors of liberation）的清凈梵行（pure Brahma conduct）。娑婆世界的大地和虛空都充滿了聽眾，這些大眾都樂於聽聞釋迦如來所說的法門，心中沒有厭倦。 這時，智德峰王佛（Jnana-kuta-raja Buddha）告訴炎德藏菩薩摩訶薩（Jvalana-tejas-garbha Bodhisattva-Mahasattva）說：『善男子！你可以帶著我的話，前往娑婆世界問候釋迦牟尼佛。那位佛現在正在宣說名為炎品的日藏法行（Surya-garbha dharma conduct），能摧毀龍的境界，能盡除一切眾生的惡業。善男子！我有一個陀羅尼，名為無愿順（Anabhilasha-anuvartana），你可以把它送去。這個陀羅尼有大威力和大利益，能盡除一切欲貪（kama-trishna）、色貪（rupa-trishna）、無色貪（arupa-trishna），能盡除一切我慢（mana）、慢慢（atimana）、增上慢（adhimana），能破除一切無明（avidya）的黑暗聚集，能捨棄一切諸苦的重擔，乃至能獲得盡智（ksaya-jnana）和無生智（anutpada-jnana），證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』 當時，那位世尊（Bhagavan）說了咒語： 『怛绖他（tadyatha）(一) 舍那舍婆（sana-sava）(二) 奢摩那舍婆（samana-sava）(三) 阿婆叉舍婆（avaksha-sava）(四) 斫芻舍婆（chakshu-sava）(五) 輸嚧哆羅舍婆（shrotra-sava）(六) 伽拏舍婆（ghrana-sava）(七) 什婆舍婆（jihva-sava）(八) 迦耶舍婆（kaya-sava）(九) 摩那舍婆（mana-sava）(十) 叉婆毗陀（kshava-vidha）(十一) 斫芻畢利洟鼻叉婆（chakshu-pratini-bhikshava）(十二) 輸嚧哆啰阿婆叉婆（shrotra-avakshava）(十三) 伽啰拏帝阇叉婆（ghrana-teja-kshava）(十四) 視婆婆喻叉婆（jihva-bhavayukshava）(十五) 迦耶膻啰摩叉婆（kaya-shramana-kshava）(十六) 摩那烏阇叉婆（mana-uja-kshava）(十七) 阿盧迦若那叉婆（aloka-jnana-kshava）(十八) 毗阇僧羯摩叉婆（vija-sankrama-kshava）(十九) 唵句啰呿伽叉婆（om-kula-khaga-kshava）(二十) 婆摩嘍畢也鼻耶叉婆（bhama-rupa-bhi-yakshava）(二十一) 舍摩（shama）』

【English Translation】 English version In that Saha world, they together proclaimed the Ratnaketu Dharani, and after speaking it, each returned to their own Buddha-land. Now, Sakyamuni Buddha is again further expounding for the Bodhisattva-Mahasattvas and Sravakas, using the four unobstructed wisdoms to speak about the pure Brahma conduct of the three doors of liberation. The earth and space of the Saha world are all filled, and all these great assemblies are delighted to hear the Dharma teachings of Sakyamuni Tathagata, with no sense of satiety in their hearts. At that time, Jnana-kuta-raja Buddha said to Jvalana-tejas-garbha Bodhisattva-Mahasattva: 'Good man! You may take my words and go to the Saha world to inquire after Sakyamuni Buddha. That Buddha is now expounding the Surya-garbha dharma conduct named 'Flame Chapter,' which can destroy the realm of dragons and exhaust all the evil karma of sentient beings. Good man! I have a Dharani named Anabhilasha-anuvartana, which you may send there. This Dharani has great power and great benefit, it can exhaust all desire-craving (kama-trishna), form-craving (rupa-trishna), and formless-craving (arupa-trishna), it can exhaust all pride (mana), excessive pride (atimana), and superior pride (adhimana), it can break all the darkness of ignorance (avidya), it can relinquish all the heavy burdens of suffering, and even attain the wisdom of exhaustion (ksaya-jnana) and the wisdom of non-origination (anutpada-jnana), and attain Anuttara-samyak-sambodhi.' At that time, that Bhagavan spoke the mantra: 'tadyatha (1) sana-sava (2) samana-sava (3) avaksha-sava (4) chakshu-sava (5) shrotra-sava (6) ghrana-sava (7) jihva-sava (8) kaya-sava (9) mana-sava (10) kshava-vidha (11) chakshu-pratini-bhikshava (12) shrotra-avakshava (13) ghrana-teja-kshava (14) jihva-bhavayukshava (15) kaya-shramana-kshava (16) mana-uja-kshava (17) aloka-jnana-kshava (18) vija-sankrama-kshava (19) om-kula-khaga-kshava (20) bhama-rupa-bhi-yakshava (21) shama'

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迦阇叉婆(二十二)　叉耶啰娑叉婆(二十三)　膻哆鼻耶婆叉婆(二十四)　那都那(二十五)　泥那都那(二十六)　阿婆泥那都那(二十七)　那耶波那夷那都那(二十八)　伊沙伊婆都度呿𡃂(二十九)　莎呵(三十)

「善男子！汝可持此無愿順陀羅尼，往彼娑婆世界，如我辭曰：『智德峰王如來問訊釋迦牟尼佛，起居輕利、氣力安樂不？轉正法輪無障礙不？彼惡眾生樂聽所說日藏法行壞龍境界炎品不？』」

爾時，炎德藏菩薩白智德峰王佛言：「世尊！我今已受持此陀羅尼，今雖欲往娑婆世界，而懷怖畏。何以故？我親從佛聞彼佛世界五濁熾盛，彼諸眾生眾苦逼迫，貪慾瞋恚愚癡邪見貪著女色，于須臾間能成阿鼻地獄惡業，以是義故我甚怖畏。」

爾時，智德峰王佛告炎德藏菩薩言：「善男子！汝飛于彼娑婆世界四天下中，二十一日化作金翅鳥王，令彼大海六十四萬億諸龍見汝形故皆生怖畏，以是因緣受三歸依，乃至發阿耨多羅三藐三菩提心不？」

炎德藏菩薩言：「如是。世尊！實如聖說。」

爾時，智德峰王佛復告炎德藏菩薩言：「善男子！汝往于彼娑婆世界四天下中亢旱之處，於七日中化作象頭、馬頭大龍王身，令舊住龍心生怖畏，不安本處悉騰虛空，七日之中澍

【現代漢語翻譯】 現代漢語譯本 迦阇叉婆(Kasha-ksha-bha，咒語) 叉耶啰娑叉婆(Kshaya-rasa-ksha-bha，咒語) 膻哆鼻耶婆叉婆(Shanta-bhiya-vaksha-bha，咒語) 那都那(Nadu-na，咒語) 泥那都那(Niduna-du-na，咒語) 阿婆泥那都那(Aba-niduna-du-na，咒語) 那耶波那夷那都那(Naya-pana-yina-du-na，咒語) 伊沙伊婆都度呿𡃂(Isha-iva-dudu-khe-ti，咒語) 莎呵(Svaha，咒語)。

『善男子！你可持此無愿順陀羅尼（無愿順從的咒語），前往娑婆世界（我們所處的世界），如我所說：『智德峰王如來（佛名）問候釋迦牟尼佛（我們世界的佛陀），起居安好，身體輕快，氣力安樂嗎？轉動正法輪（佛法）沒有障礙嗎？那些惡劣的眾生喜歡聽聞所說的日藏法行（佛法修行）和壞龍境界炎品（關於龍的教義）嗎？』

當時，炎德藏菩薩（菩薩名）對智德峰王佛說：『世尊！我現在已經受持了這個陀羅尼，雖然想去娑婆世界，但心中懷有恐懼。為什麼呢？我親自從佛那裡聽說那個佛的世界五濁（五種污濁）熾盛，那裡的眾生被各種痛苦逼迫，貪慾、瞋恚、愚癡、邪見，貪戀女色，在很短的時間內就能造下阿鼻地獄（最痛苦的地獄）的惡業，因為這個原因我非常害怕。』

當時，智德峰王佛告訴炎德藏菩薩說：『善男子！你飛往那個娑婆世界四天下（四大洲）中，二十一天化作金翅鳥王（神鳥），讓那大海中六十四萬億條龍看到你的樣子都感到恐懼，因為這個因緣，他們會受三歸依（皈依佛、法、僧），乃至發起阿耨多羅三藐三菩提心（無上正等正覺的心）嗎？』

炎德藏菩薩說：『是的，世尊！確實如您所說。』

當時，智德峰王佛又告訴炎德藏菩薩說：『善男子！你前往那個娑婆世界四天下中乾旱的地方，在七天中化作象頭、馬頭的大龍王身，讓原來住在那裡的龍心生恐懼，不安於原來的地方，都騰空而起，在七天之中降下甘霖。』

【English Translation】 English version Kasha-ksha-bha (mantra) Kshaya-rasa-ksha-bha (mantra) Shanta-bhiya-vaksha-bha (mantra) Nadu-na (mantra) Niduna-du-na (mantra) Aba-niduna-du-na (mantra) Naya-pana-yina-du-na (mantra) Isha-iva-dudu-khe-ti (mantra) Svaha (mantra).

'Good man! You can hold this Wishless Following Dharani (a mantra of wishless compliance), go to the Saha world (the world we live in), as I say: 'The Tathagata (Buddha) of the Wisdom Virtue Peak King inquires after Shakyamuni Buddha (the Buddha of our world), is his daily life light and easy, his strength and energy peaceful? Does the turning of the Righteous Dharma Wheel (the Buddha's teachings) have no obstacles? Do those evil beings like to hear the spoken Sun Treasury Dharma Practice (Buddhist practice) and the Flame Chapter of the Realm of Destroyed Dragons (teachings about dragons)?'

At that time, the Bodhisattva (a being on the path to Buddhahood) Flame Virtue Treasury said to the Buddha Wisdom Virtue Peak King: 'World Honored One! I have now received and hold this Dharani, and although I wish to go to the Saha world, I am filled with fear. Why is that? I have personally heard from the Buddha that the five turbidities (five kinds of defilements) are rampant in that Buddha's world, and the beings there are oppressed by all kinds of suffering, with greed, anger, ignorance, and wrong views, clinging to female beauty, and in a very short time they can create the evil karma of Avici hell (the most painful hell), and for this reason I am very afraid.'

At that time, the Buddha Wisdom Virtue Peak King said to the Bodhisattva Flame Virtue Treasury: 'Good man! You fly to the four continents (four major landmasses) of that Saha world, and for twenty-one days transform into the King of the Golden-Winged Birds (a mythical bird), so that the sixty-four trillion dragons in that great ocean will be terrified by seeing your form, and because of this cause, will they take refuge in the Three Jewels (Buddha, Dharma, Sangha), and even generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment)?'

The Bodhisattva Flame Virtue Treasury said: 'Yes, World Honored One! It is indeed as you have said.'

At that time, the Buddha Wisdom Virtue Peak King again said to the Bodhisattva Flame Virtue Treasury: 'Good man! You go to the arid places in the four continents of that Saha world, and for seven days transform into the body of a great dragon king with an elephant's head and a horse's head, so that the dragons who originally lived there will be terrified, and will not be at peace in their original places, and will all rise into the sky, and in seven days will send down sweet rain.'

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大甘雨耶？」

炎德藏菩薩言：「世尊！實如聖說。」

佛言：「善男子！汝于如是諸惡龍中尚不怖畏，又汝過去發弘誓願，在在處處利益眾生。何故今者忽生恐畏？汝受我使莫生驚怖。」

爾時，智德峰王佛告炎德藏菩薩言：「善男子！我復教汝智慧依止大授記陀羅尼，汝持往彼得無怖畏。」

爾時，炎德藏菩薩白佛言：「世尊！譬如智人坐伏藏上，以手把土忽得一寶。得已，歡喜復更重把，如是漸漸得寶轉多，我亦如是重問如來，望得如來無價法寶。得是寶已，為欲教化諸眾生故。若蒙如來開大法印，以法印力如來力故，則能教化一切眾生。」

爾時，智德峰王佛即說咒曰：

「怛绖他(一)　珊提(多夷反)啰那奢摩(二)　三摸他那奢摩(三)　阿跋阇那奢摩(四)　莎凌楞伽奢摩(五)　僧逾伽奢摩(六)　拔䭾那奢摩(七)　三摩毗沙摩奢摩(八)　婆多那奢摩(九)　三摩羯嵐摩奢摩(十)　遏毗馱奢摩(十一)　耶婆阇羅摩羅拏奢摩(十二)　耶婆薩婆摩奴阇奢摩(十三)　耶婆薩婆怛利陀都(十四)　三斯羯利哆奢摩(十五)　阿邏波羅奢摩(十六)」

佛言：「善男子！此智慧依止授記陀羅尼，彼土眾生若有聞者，皆能輕薄下中上結，色無色有亦復

【現代漢語翻譯】 『是大甘雨嗎？』 炎德藏菩薩說：『世尊！確實如您所說。』 佛說：『善男子！你對於這些惡龍尚且不感到恐懼，而且你過去發過宏大的誓願，在各個地方利益眾生。為何現在突然產生恐懼？你接受我的差遣，不要產生驚恐。』 這時，智德峰王佛告訴炎德藏菩薩說：『善男子！我再教你智慧依止大授記陀羅尼（dharani，一種咒語），你持誦它前往那裡，就能無所畏懼。』 這時，炎德藏菩薩對佛說：『世尊！譬如聰明人坐在寶藏之上，用手抓起泥土，忽然得到一件寶物。得到后，歡喜地再次抓取，這樣漸漸地得到的寶物越來越多。我也像這樣，再次向如來請問，希望得到如來無價的法寶。得到這個寶物后，是爲了教化眾生。如果蒙如來開啟大法印，憑藉法印的力量和如來的力量，就能教化一切眾生。』 這時，智德峰王佛即說咒語： 『怛绖他(一)　珊提(多夷反)啰那奢摩(二)　三摸他那奢摩(三)　阿跋阇那奢摩(四)　莎凌楞伽奢摩(五)　僧逾伽奢摩(六)　拔䭾那奢摩(七)　三摩毗沙摩奢摩(八)　婆多那奢摩(九)　三摩羯嵐摩奢摩(十)　遏毗馱奢摩(十一)　耶婆阇羅摩羅拏奢摩(十二)　耶婆薩婆摩奴阇奢摩(十三)　耶婆薩婆怛利陀都(十四)　三斯羯利哆奢摩(十五)　阿邏波羅奢摩(十六)』 佛說：『善男子！這個智慧依止授記陀羅尼，那個地方的眾生如果聽到，都能輕易地消除下、中、上三結（samyojana，束縛），色界和無色界的有（bhava，存在）也同樣如此。』

【English Translation】 'Is it a great rain?' The Bodhisattva Yandecang said, 'World Honored One! It is indeed as you have said.' The Buddha said, 'Good man! You are not afraid of these evil dragons, and in the past, you made great vows to benefit sentient beings everywhere. Why do you suddenly feel fear now? Accept my mission and do not be afraid.' At that time, the Buddha Zhifengwang told the Bodhisattva Yandecang, 'Good man! I will teach you the wisdom-based great prediction dharani (a type of mantra). If you hold it and go there, you will have no fear.' At that time, the Bodhisattva Yandecang said to the Buddha, 'World Honored One! It is like a wise person sitting on a treasure, who picks up some soil with his hand and suddenly finds a treasure. After finding it, he joyfully picks up more, and in this way, he gradually finds more and more treasures. I am also like this, asking the Tathagata again, hoping to obtain the Tathagata's priceless Dharma treasure. After obtaining this treasure, it is for the purpose of teaching and transforming sentient beings. If I am granted the great Dharma seal by the Tathagata, with the power of the Dharma seal and the power of the Tathagata, I will be able to teach and transform all sentient beings.' At that time, the Buddha Zhifengwang then spoke the mantra: 'Tadyatha (1), sandhi (duoyi fan) rana shama (2), samotha na shama (3), abajha na shama (4), shaling lengjia shama (5), sengyu jia shama (6), ba tuo na shama (7), sama pisha mo shama (8), po tuo na shama (9), sama jielan mo shama (10), e pi tuo shama (11), yepo jia luo mo luo na shama (12), yepo sa po mo nu she shama (13), yepo sa po da li tuo du (14), san si jieli duo shama (15), a luo po luo shama (16)' The Buddha said, 'Good man! This wisdom-based prediction dharani, if the sentient beings in that land hear it, they will be able to easily eliminate the lower, middle, and upper three fetters (samyojana, bonds), and the existence (bhava) in the form and formless realms will also be the same.'

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如是，恒河沙等劫生死過惡皆悉散滅。過去五有身口意業，生於有中受不愛果，所在生處障修善根、四大衰惡，所愛之財求不能得，舊所親愛悉皆離散；所不樂事而悉和合，身受諸苦心多濁亂，不樂修習一切善根，樂著一切諸不善法，如是等業悉滅無餘。

「善男子！若有一聞此陀羅尼一心聽受，七日七夜專精修習，如上所說諸惡罪業皆得消滅，除五無間、誹謗正法、毀呰聖人、犯四重禁，此四種人失陀羅尼力畢定受罪。若復有人無是四罪樂修善根，修行檀波羅蜜種種佈施，是人則為一切諸佛、諸菩薩眾、聲聞、緣覺之所加護，以聖加故得無盡物，亦樂持戒、忍辱、精進、禪定、智慧。一切天人阿修羅等不能沮壞，常為一切天王人王，見者恭敬供養禮拜，聞者歡喜心常憶念讚歎守護。臨命終時得見十方曾所念佛，皆來授手作如是言：『善男子來，我今將汝向我世界，令汝安住十地位中。』彼人見佛心大歡喜，以歡喜故得生清凈有佛國中，速住十地，是人不久當得阿耨多羅三藐三菩提。

「善男子！此智慧依止大授記陀羅尼，有如是大力有大利益。

「善男子！彼娑婆世界有諸眾生，不到涅槃道。何以故？造五無間、誹謗正法、毀呰聖人、犯四重禁，如是眾生十方凈土所不容者皆生彼國，是諸眾生於

【現代漢語翻譯】 現代漢語譯本：如此，像恒河沙數一樣多的劫數中所造的生死惡業都將消散滅盡。過去五蘊（色、受、想、行、識）所造的身口意業，在輪迴中承受不喜愛的果報，無論轉生到哪裡都會障礙修習善根，四大（地、水、火、風）衰敗，所喜愛的財富求而不得，過去所親愛的人都離散；不樂意的事情卻都聚合在一起，身體遭受各種痛苦，內心多煩惱混亂，不樂意修習一切善根，喜歡執著一切不善之法，像這樣的業力都將消滅無餘。 善男子！如果有人聽聞此陀羅尼（總持，意為能持一切善，遮一切惡的真言）並一心聽受，七天七夜專心精進修習，如上所說的各種惡罪業都能夠消滅，除了犯五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗正法、譭謗聖人、犯四重禁（殺、盜、淫、妄）這四種人會失去陀羅尼的力量，必定會遭受罪報。如果有人沒有犯這四種罪，樂於修習善根，修行檀波羅蜜（佈施波羅蜜）種種佈施，這個人就會得到一切諸佛、諸菩薩眾、聲聞、緣覺的加持護佑，因為聖者的加持而得到無盡的財物，也樂於持戒、忍辱、精進、禪定、智慧。一切天人、阿修羅等都不能夠破壞他，常常被一切天王、人王所敬重，見到的人恭敬供養禮拜，聽到的人歡喜，心中常常憶念讚歎守護。臨命終時能夠見到十方曾經所念的佛，都來伸出手說：『善男子，來吧，我現在將你帶往我的世界，讓你安住在十地（菩薩修行所經歷的十個階段）之中。』那個人見到佛，心中非常歡喜，因為歡喜的緣故，得以往生到清凈的有佛國度中，迅速安住於十地，這個人不久將會證得阿耨多羅三藐三菩提（無上正等正覺）。 善男子！這個智慧依止大授記陀羅尼，有如此大的力量，有如此大的利益。 善男子！那個娑婆世界（我們所居住的世界）有許多眾生，不能夠到達涅槃（寂滅）之道。為什麼呢？因為他們造作五無間罪、誹謗正法、譭謗聖人、犯四重禁，像這樣的眾生，十方凈土所不能容納的都出生在那個世界，這些眾生對於

【English Translation】 English version: Thus, the evil karmas of birth and death accumulated over kalpas (eons) as numerous as the sands of the Ganges River will all be scattered and extinguished. The karmas of body, speech, and mind from the past five skandhas (form, feeling, perception, mental formations, consciousness), lead to experiencing undesirable results in the cycle of rebirth. Wherever one is born, it obstructs the cultivation of good roots, the four great elements (earth, water, fire, wind) decline, desired wealth cannot be obtained, and loved ones are separated; undesirable things come together, the body suffers various pains, the mind is turbulent and confused, one is unwilling to cultivate all good roots, and is attached to all unwholesome dharmas. Such karmas will be extinguished without remainder. Good man! If someone hears this dharani (a sacred utterance or mantra, believed to have spiritual power) and listens with a focused mind, diligently practices for seven days and seven nights, all the evil karmas mentioned above will be eliminated, except for those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), slander the true Dharma, revile the sages, and violate the four major precepts (killing, stealing, sexual misconduct, and lying). These four types of people will lose the power of the dharani and will certainly suffer the consequences. If someone does not commit these four crimes and is happy to cultivate good roots, practicing Dana Paramita (perfection of giving) with various acts of generosity, that person will be protected by all Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas. Due to the blessings of the sages, they will obtain inexhaustible wealth, and will also be happy to uphold precepts, practice patience, diligence, meditation, and wisdom. All devas, humans, asuras, etc., will not be able to harm them. They will always be respected by all deva kings and human kings. Those who see them will respectfully make offerings and prostrate, those who hear of them will be joyful, and will always remember, praise, and protect them. At the time of death, they will see the Buddhas of the ten directions whom they have remembered, who will all extend their hands and say: 'Good man, come, I will now take you to my world, and let you dwell in the ten bhumis (ten stages of a Bodhisattva's path).' That person, seeing the Buddha, will be greatly joyful, and because of this joy, will be reborn in a pure Buddha-land, quickly dwelling in the ten bhumis. This person will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! This wisdom, relying on the Great Empowerment Dharani, has such great power and such great benefits. Good man! In that Saha world (the world we live in), there are many sentient beings who cannot reach the path of Nirvana (liberation). Why is that? Because they commit the five heinous crimes, slander the true Dharma, revile the sages, and violate the four major precepts. Such beings, who are not accepted in the pure lands of the ten directions, are all born in that world. These beings, regarding

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三惡道長夜受于種種諸苦。彼眾生等雖出三塗，已無清凈業因緣故，釋迦如來本願力故，還復生于彼娑婆界。若諸眾生過去所有信根乃至慧根，曾修佈施乃至智慧，曾修願行不樂流轉，學涅槃道凈修梵行，如是人等生彼世界。

「惡業眾生得醜陋身，諸根缺減其心暗鈍，衣服飲食臥具湯藥，資生乏少壽命短促，癡無智慧睡眠不安，薄善根少福德，諸適意事而不從心復無悲心。樂行惡行樂著惡見，樂習惡論樂起惡愿，樂受惡法不信正法，多諸病苦多散亂心，多樂惡事造三惡業，虛妄憶想非吉為吉，心不樂忍其心粗獷，常樂修習十不善業，誹謗三寶趣三惡道。

「善男子！彼佛剎中如是眾生，聞此智慧依止授記陀羅尼，至心一聽者，彼諸眾生生厭離心度三惡道。復有眾生曾修信根乃至慧根，亦曾修習六波羅蜜，不樂流轉凈修梵行，若得聞此陀羅尼已，增益壽命身少病苦，智慧增益資財無損，長善根海增善知識，乃至增益一切善業皆悉成就，成就正見具足十善種三善根，樂三自歸樂起諸愿，樂阿蘭若光顯三寶。復能於此智慧依止大授記陀羅尼，至心聽受專精修習，讀誦受持乃至七日七夜憶念不捨，成就如是無量功德，除五無間、誹謗正法、毀呰賢聖、犯四重禁。

「如是眾生墮于惡趣，于彼命終而來生此

【現代漢語翻譯】 現代漢語譯本 三惡道中的眾生在漫長的黑夜裡遭受種種痛苦。這些眾生即使脫離了三惡道，因為沒有清凈的業因，又因為釋迦如來的本願力，還會再次出生于這個娑婆世界。如果眾生過去擁有信根乃至慧根，曾經修習佈施乃至智慧，曾經修習願行而不喜歡流轉，學習涅槃之道，清凈地修習梵行，這樣的人就會出生在那個世界。 惡業眾生會得到醜陋的身體，諸根殘缺，內心昏暗愚鈍，衣服、飲食、臥具、湯藥等生活必需品匱乏，壽命短促，愚癡沒有智慧，睡眠不安穩，善根淺薄，福德稀少，諸事不順心，也沒有悲憫之心。他們喜歡做惡行，喜歡執著于惡見，喜歡學習惡論，喜歡發起惡愿，喜歡接受惡法，不相信正法，多病多苦，心多散亂，喜歡做惡事，造作三惡業，虛妄地認為不吉祥的事情是吉祥的，內心不樂於忍耐，內心粗暴剛強，常常喜歡修習十不善業，誹謗三寶，趣向三惡道。 善男子！那個佛剎中的這些眾生，如果聽到這個智慧依止授記陀羅尼（一種能帶來智慧和預言的咒語），至誠地聽聞一次，這些眾生就會生起厭離之心，脫離三惡道。還有一些眾生曾經修習信根乃至慧根，也曾經修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不喜歡流轉，清凈地修習梵行，如果聽聞了這個陀羅尼，就會增長壽命，身體少病少苦，智慧增長，資財沒有損失，增長善根之海，增加善知識，乃至增長一切善業，都能成就，成就正見，具足十善，種下三善根，喜歡三自歸（皈依佛、法、僧），喜歡發起各種願望，喜歡在阿蘭若（寂靜處）修行，光顯三寶。他們還能對這個智慧依止大授記陀羅尼，至誠地聽受，專心精進地修習，讀誦受持，乃至七日七夜憶念不捨，就能成就如此無量的功德，除了犯下五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗正法、譭謗賢聖、犯四重禁（殺、盜、淫、妄）。 這樣的眾生如果墮入惡趣，在惡趣命終后，會來到這裡。

【English Translation】 English version Beings in the three evil realms suffer various kinds of torments in the long night. Even if these beings escape the three evil realms, they will still be reborn in this Saha world due to the lack of pure karmic causes and the power of Shakyamuni Tathagata's original vows. If beings in the past possessed roots of faith, up to roots of wisdom, practiced giving up to wisdom, practiced vows and actions without delighting in transmigration, studied the path of Nirvana, and purely practiced Brahma conduct, such people will be born in that world. Beings with evil karma will obtain ugly bodies, with deficient faculties, their minds dull and ignorant, lacking in necessities such as clothing, food, bedding, and medicine, with short lifespans, foolish without wisdom, restless sleep, shallow roots of goodness, little merit, and things not going as they wish, without compassion. They like to engage in evil deeds, like to cling to evil views, like to study evil theories, like to make evil vows, like to accept evil dharmas, do not believe in the true Dharma, have many illnesses and sufferings, have scattered minds, like to do evil things, create the three evil karmas, falsely think that inauspicious things are auspicious, their minds do not like to endure, their minds are rough and fierce, they always like to practice the ten non-virtuous actions, slander the Three Jewels, and go towards the three evil realms. Good man! If such beings in that Buddha-land, upon hearing this wisdom-dependent prophecy Dharani (a mantra that brings wisdom and prophecy), listen to it once with utmost sincerity, these beings will generate a mind of aversion and escape the three evil realms. Furthermore, there are beings who have practiced roots of faith up to roots of wisdom, and have also practiced the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), do not delight in transmigration, and purely practice Brahma conduct. If they hear this Dharani, they will increase their lifespan, have fewer illnesses and sufferings, increase their wisdom, have no loss of wealth, increase the sea of good roots, increase good teachers, and even increase all good deeds, all of which will be accomplished. They will achieve right view, possess the ten virtues, plant the three good roots, like the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), like to make various vows, like to practice in Aranya (secluded places), and illuminate the Three Jewels. They can also, with utmost sincerity, listen to, diligently practice, recite, uphold, and even for seven days and seven nights, remember and not abandon this wisdom-dependent great prophecy Dharani, and thus accomplish such immeasurable merits, except for those who have committed the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), slandered the true Dharma, slandered the virtuous and sages, and violated the four major precepts (killing, stealing, sexual misconduct, and lying). If such beings fall into evil realms, after their lives end in the evil realms, they will come to this place.

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娑婆世界，以彼業氣習未盡故，于未來世應受惡報，由得聞此智慧依止大授記陀羅尼，于現在身雖不能得勝妙果報，以陀羅尼力故於當來世無量惡報悉滅無餘。彼諸眾生為滅如是諸惡業故，應當書寫此陀羅尼門，復應造作七佛形像。于釋迦牟尼佛法之中，建立寺舍供養供給法行比丘，亦當數數受八戒齋，勤行精進樂聽正法如說修行。此諸眾生於三寶中得決定信生歡喜心因緣故，能滅無量百千萬億那由他劫在在處處應受惡道種種諸苦。于現在世多諸病苦，受身形殘資生減失，眷屬離散為人奴僕，受諸撾打惡口粗獷，不得自在為人誹謗，已受如是種種苦故，過去惡業皆悉滅無。

「如是，善男子！此智慧依止授記大陀羅尼，于諸眾生有大勢力我今更說。」

爾時，世尊即說咒曰：

「怛绖他(一)　佉伽波利眵(尺之反)提(二)　伽唎婆叉(惻檀反)西(三)　伽跛利(四)　鼻陀缽啰婆伽叉(惻檀反)(五)　叉婆逾岐(強予反)(六)　缽底呵黎(七)　奢摩那四迦涕(八)　三摩迷伽阇師(疏齋反)(九)　阿叉夜那低(十)　叉婆跋栘(常兮反)(十一)　禰䭾那阇師(十二)　娑摩娜阇師(十三)　娑摩伽邏阇師(十四)　阿地呵奢夜阇師(十五)　鼻缽啰婆阇師(十六)　西叉阇師(十

【現代漢語翻譯】 現代漢語譯本： 在娑婆世界（Saha world），由於眾生的業力和習氣尚未完全消除，他們未來世將承受惡報。通過聽聞並依止這個智慧依止大授記陀羅尼（Great Dharani of Reliance on Wisdom and Prediction），即使在今生不能獲得殊勝的果報，也能憑藉陀羅尼的力量，在未來世消除無量的惡報。爲了消除這些惡業，眾生應當書寫這個陀羅尼法門，並且塑造七佛的形像。在釋迦牟尼佛（Sakyamuni Buddha）的教法中，建立寺廟，供養修行佛法的比丘，也應當經常受持八關齋戒，勤奮精進，樂於聽聞正法，並如教奉行。這些眾生因為對三寶（the Three Jewels）生起堅定的信心和歡喜心，能夠消除在無量百千萬億那由他劫中，在各處應受的惡道種種痛苦。在今生，他們會遭受許多疾病的痛苦，身體殘缺，生活資源減少，眷屬離散，淪為奴僕，遭受鞭打和惡語，不得自由，被人誹謗。因為已經承受了這些種種痛苦，過去的惡業都將全部消除。 『善男子，就是這樣！這個智慧依止授記大陀羅尼，對眾生有強大的力量，我現在再進一步說明。』 這時，世尊（the World-Honored One）即說咒語： 『怛绖他（tadyatha）(一)，佉伽波利眵（khaga parikshi）提(二)，伽唎婆叉（gari bhaksha）西(三)，伽跛利（ga pari）(四)，鼻陀缽啰婆伽叉（bhidha prabhaksha）(五)，叉婆逾岐（kshabhayukhi）(六)，缽底呵黎（pratihari）(七)，奢摩那四迦涕（shamanashikati）(八)，三摩迷伽阇師（samameghajashi）(九)，阿叉夜那低（akshayanati）(十)，叉婆跋栘（kshavabhagi）(十一)，禰䭾那阇師（nidhanajashi）(十二)，娑摩娜阇師（samanajashi）(十三)，娑摩伽邏阇師（samagalajashi）(十四)，阿地呵奢夜阇師（adhiharashayajashi）(十五)，鼻缽啰婆阇師（bhiprabhajashi）(十六)，西叉阇師（shikshajashi）(十七)。』

【English Translation】 English version: In the Saha world, due to the karmic forces and habits of beings not being completely exhausted, they will suffer evil retributions in future lives. By hearing and relying on this Great Dharani of Reliance on Wisdom and Prediction, even if they cannot attain supreme meritorious rewards in this present life, they can, through the power of the dharani, eliminate immeasurable evil retributions in future lives. To eliminate these evil karmas, beings should write down this dharani teaching and also create images of the Seven Buddhas. Within the teachings of Sakyamuni Buddha, they should establish monasteries, make offerings to the Dharma-practicing monks, and also frequently observe the Eight Precepts, diligently practice, joyfully listen to the true Dharma, and practice as taught. These beings, because of generating firm faith and joy in the Three Jewels, can eliminate the various sufferings of evil paths that they should have experienced in countless hundreds of thousands of millions of nayutas of kalpas in various places. In this present life, they will experience many sufferings of illness, physical disabilities, reduced resources for living, separation from family, becoming slaves, suffering beatings and harsh words, not being free, and being slandered. Because they have already endured these various sufferings, all past evil karmas will be completely eliminated. 'Thus, good man! This Great Dharani of Reliance on Wisdom and Prediction has great power for all beings, and I will now explain it further.' At that time, the World-Honored One then spoke the mantra: 'tadyatha (1), khaga parikshi (2), gari bhaksha (3), ga pari (4), bhidha prabhaksha (5), kshabhayukhi (6), pratihari (7), shamanashikati (8), samameghajashi (9), akshayanati (10), kshavabhagi (11), nidhanajashi (12), samanajashi (13), samagalajashi (14), adhiharashayajashi (15), bhiprabhajashi (16), shikshajashi (17).'

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七)　西禰夜阇婆阇師(十八)　娑利羅瞿咥(馨指反)夜阇師(十九)　娑利羅瞿咥夜阿阿鞞綺婆那鳩世(二十)　薩檀拘帝(二十一)　私婆檀那梯(二十二)　毗哆缽啰鼻利低(二十三)　嘔波膻啰磨娜梯(二十四)　阿那叱地夜跋羅企(羌予反)(二十五)　缽羅帝羯迷那(二十六)　三迦太夜世(二十七)　薩盧遮那婆迷(二十八)　拘嚧太黎(二十九)　迦摩薩世(三十)　阿世奢佉岐(𨈬予反)(三十一)　那夜軍阇(三十二)　鼻地夜跋泥(三十三)　羯羅那跋泥(三十四)　郁遮跋泥(三十五)　三迷摩迦黎(三十六)　奢利夜跋泥(三十七)　摸伽阇師(三十八)　呵利拘那婆(三十九)　那夜那目企(四十)　娑啰叉拘黎(四十一)　那邏延拏樹黎(四十二)　因陀羅婆薩泥(四十三)　烏阿(四十四)　阿婆阿(四十五)　阿阿(四十六)　何羅婆阿(四十七)　婆啰(四十八)　阿婆啰(四十九)　何羅薩彌伽(其我反)(五十)　豆佉禰提(都夷反)羅(五十一)　涅槃醯莎和呵(五十二)

「善男子！此大授記陀羅尼有大功德、有大勢力、有大利益，能盡一切惡業，憐愍救護一切眾生，悉能洗除諸罪垢穢，身心光潔能與念力與寂滅力。若有眾生一心聽受如說修行，一切如來、一

【現代漢語翻譯】 現代漢語譯本 七) 西禰夜阇婆阇師 (Siniyeyazha-bhajashi) (十八) 娑利羅瞿咥 (Salilagudhi) 夜阇師 (Yazhashi) (十九) 娑利羅瞿咥夜阿阿鞞綺婆那鳩世 (Salilagudhi-ya-a-a-bhi-kibha-na-kushi) (二十) 薩檀拘帝 (Sadhankuti) (二十一) 私婆檀那梯 (Shivadanati) (二十二) 毗哆缽啰鼻利低 (Bhitapra-bhiliti) (二十三) 嘔波膻啰磨娜梯 (Oupashanara-madanati) (二十四) 阿那叱地夜跋羅企 (Anachitadhiya-balakhi) (二十五) 缽羅帝羯迷那 (Prati-karmina) (二十六) 三迦太夜世 (Samkatayeshi) (二十七) 薩盧遮那婆迷 (Sarulochana-bhami) (二十八) 拘嚧太黎 (Kuruta-li) (二十九) 迦摩薩世 (Kamasashi) (三十) 阿世奢佉岐 (Asheshakha-khi) (三十一) 那夜軍阇 (Nayagunjha) (三十二) 鼻地夜跋泥 (Bhidhiyabadhi) (三十三) 羯羅那跋泥 (Karanabadhi) (三十四) 郁遮跋泥 (Uchabadhi) (三十五) 三迷摩迦黎 (Samemakali) (三十六) 奢利夜跋泥 (Shaliyabadhi) (三十七) 摸伽阇師 (Mogajashi) (三十八) 呵利拘那婆 (Harikunabha) (三十九) 那夜那目企 (Nayanama-mukhi) (四十) 娑啰叉拘黎 (Saraksakuli) (四十一) 那邏延拏樹黎 (Narayanashuli) (四十二) 因陀羅婆薩泥 (Indra-bhasani) (四十三) 烏阿 (Ua) (四十四) 阿婆阿 (Abha-a) (四十五) 阿阿 (A-a) (四十六) 何羅婆阿 (Harabha-a) (四十七) 婆啰 (Bhara) (四十八) 阿婆啰 (Abhara) (四十九) 何羅薩彌伽 (Harasamiga) (五十) 豆佉禰提羅 (Dukhanidhi-ra) (五十一) 涅槃醯莎和呵 (Nirvana-he-svaha)。 『善男子！此大授記陀羅尼 (Mahavyakarana Dharani) 有大功德、有大勢力、有大利益，能盡一切惡業，憐憫救護一切眾生，悉能洗除諸罪垢穢，身心光潔能與念力與寂滅力。若有眾生一心聽受如說修行，一切如來、一切菩薩皆悉護念，一切諸天皆悉擁護，一切龍神皆悉加護，一切善神皆悉隨喜，一切惡鬼皆悉退散，一切魔軍皆悉降伏，一切冤家皆悉解脫，一切災難皆悉消滅，一切疾病皆悉除愈，一切所愿皆悉滿足，一切善根皆悉增長，一切菩提皆悉成就。』

【English Translation】 English version 7) Siniyeyazha-bhajashi (18) Salilagudhi Yazhashi (19) Salilagudhi-ya-a-a-bhi-kibha-na-kushi (20) Sadhankuti (21) Shivadanati (22) Bhitapra-bhiliti (23) Oupashanara-madanati (24) Anachitadhiya-balakhi (25) Prati-karmina (26) Samkatayeshi (27) Sarulochana-bhami (28) Kuruta-li (29) Kamasashi (30) Asheshakha-khi (31) Nayagunjha (32) Bhidhiyabadhi (33) Karanabadhi (34) Uchabadhi (35) Samemakali (36) Shaliyabadhi (37) Mogajashi (38) Harikunabha (39) Nayanama-mukhi (40) Saraksakuli (41) Narayanashuli (42) Indra-bhasani (43) Ua (44) Abha-a (45) A-a (46) Harabha-a (47) Bhara (48) Abhara (49) Harasamiga (50) Dukhanidhi-ra (51) Nirvana-he-svaha. 'Good man! This Great Prediction Dharani (Mahavyakarana Dharani) has great merit, great power, and great benefit. It can exhaust all evil karma, compassionately protect all sentient beings, completely wash away all sinful defilements, make body and mind pure and bright, and grant the power of mindfulness and the power of tranquility. If there are sentient beings who wholeheartedly listen, receive, and practice as taught, all Tathagatas, all Bodhisattvas will protect and remember them, all devas will embrace and protect them, all dragons and spirits will bless and guard them, all good spirits will rejoice with them, all evil ghosts will retreat and scatter, all demon armies will be subdued, all enemies will be liberated, all disasters will be extinguished, all diseases will be cured, all wishes will be fulfilled, all good roots will grow, and all Bodhi will be accomplished.'

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切菩薩、一切辟支佛、一切阿羅漢悉皆加護，乃至天王人王亦常護念，敬愛禮拜供養供給。彼人臨終，得見過去曾所誦唸十方諸佛，皆悉授手作如是言：『善男子來，我今將汝生凈佛土，汝生我國速住十地。』彼人見佛得大歡喜，大歡喜故命終得生凈佛國土，既生彼已得住十地，不久得成阿耨多羅三藐三菩提。

「善男子！此智慧依止大陀羅尼，有如是力，能凈惡業成就凈心，證涅槃道。」

爾時，智德峰王佛告炎藏菩薩言：「善男子！持此陀羅尼，往詣娑婆世界至釋迦牟尼佛所，如我辭曰：『智德峰王佛問訊世尊。』」

炎藏菩薩摩訶薩言：「唯然，受教。」

時彼眾中無量無邊阿僧祇菩薩摩訶薩，異口同聲作如是言：「我等今者樂欲見彼娑婆世界釋迦牟尼佛，禮拜供養及見大眾，聽受日藏壞龍境界能盡諸惡業陀羅尼門。我等昔來初未曾往彼娑婆界，今從定起欲往彼土，惟愿世尊聽我等往。」

爾時，智德峰王如來告眾菩薩摩訶薩言：「善男子！欲往隨意，應當攝心以游彼國，汝等各自變身如那羅延具足莊嚴。」

時炎藏菩薩與諸菩薩摩訶薩眾，一切皆作那羅延身莊嚴示現，頂禮佛足右繞三匝，即從彼發如一念頃至娑婆界四天下中摩伽陀國釋迦牟尼佛所。到已，以閻浮金末而

【現代漢語翻譯】 現代漢語譯本：此人會得到一切菩薩（菩薩：指發願要救度一切眾生的修行者）、一切辟支佛（辟支佛：指不依靠他人教導而自己覺悟的修行者）、一切阿羅漢（阿羅漢：指斷盡煩惱，不再受輪迴之苦的修行者）的加持和保護，乃至天王、人王也會常常護念他，敬愛、禮拜、供養和供給他。此人臨終時，會見到過去曾經誦唸的十方諸佛，諸佛都會伸出手來，對他說：『善男子，來吧，我現在將帶你往生清凈的佛國，你往生到我的國土后，很快就能安住於十地（十地：菩薩修行過程中的十個階段）。』此人見到佛後會非常歡喜，因為大歡喜的緣故，命終后就能往生清凈的佛國。往生到那裡后，就能安住於十地，不久就能成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺，即最高的智慧和覺悟）。 『善男子！』這種智慧是依止大陀羅尼（陀羅尼：指總持一切法義的咒語），有如此強大的力量，能夠凈化惡業，成就清凈的心，證得涅槃（涅槃：指解脫生死輪迴的境界）之道。」 這時，智德峰王佛告訴炎藏菩薩說：『善男子！你拿著這個陀羅尼，前往娑婆世界（娑婆世界：指我們所居住的這個充滿煩惱和痛苦的世界），到釋迦牟尼佛那裡，按照我的話對他說：『智德峰王佛問候世尊。』 炎藏菩薩摩訶薩（摩訶薩：指大菩薩）說：『是的，我接受教誨。』 當時，在那個集會中，無量無邊的阿僧祇（阿僧祇：指極大的數字）菩薩摩訶薩，異口同聲地說：『我們現在很想去見娑婆世界的釋迦牟尼佛，禮拜供養他，並見見那裡的菩薩大眾，聽受日藏壞龍境界能盡諸惡業陀羅尼法門。我們過去從來沒有去過娑婆世界，現在從禪定中起來，想要前往那個國土，希望世尊允許我們前往。』 這時，智德峰王如來告訴眾菩薩摩訶薩說：『善男子！你們想去就去吧，應當收攝心念前往那個國土，你們各自變化身體，像那羅延（那羅延：印度教神祇，象徵力量）一樣，具足莊嚴。』 當時，炎藏菩薩和諸位菩薩摩訶薩，都變化成那羅延的身體，莊嚴地顯現出來，頂禮佛足，右繞三圈，就從那裡出發，像一念之間就到達了娑婆世界四大部洲（四大部洲：指佛教宇宙觀中的四大洲）中的摩伽陀國（摩伽陀國：古代印度的一個國家），釋迦牟尼佛所在的地方。到達后，用閻浮金（閻浮金：指一種珍貴的黃金）粉末

【English Translation】 English version: This person will receive the protection and blessing of all Bodhisattvas (Bodhisattva: a practitioner who vows to save all sentient beings), all Pratyekabuddhas (Pratyekabuddha: a practitioner who attains enlightenment on their own without relying on a teacher), and all Arhats (Arhat: a practitioner who has eradicated all afflictions and is no longer subject to the cycle of rebirth), and even heavenly kings and human kings will often protect and remember them, respecting, bowing to, making offerings to, and providing for them. When this person is about to die, they will see the Buddhas of the ten directions whom they have recited in the past. All the Buddhas will extend their hands and say to them: 'Good man, come, I will now take you to be reborn in a pure Buddha land. After you are reborn in my land, you will quickly abide in the ten bhumis (ten bhumis: the ten stages of a Bodhisattva's practice).' This person, upon seeing the Buddha, will be very joyful. Because of this great joy, they will be reborn in a pure Buddha land after death. Having been reborn there, they will abide in the ten bhumis and soon attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the unsurpassed, complete, and perfect enlightenment). 'Good man!' This wisdom relies on the great Dharani (Dharani: a mantra that encompasses all the meanings of the Dharma), and has such great power that it can purify evil karma, achieve a pure mind, and realize the path of Nirvana (Nirvana: the state of liberation from the cycle of birth and death)." At that time, Buddha Jñānadhara-śikhara-rāja told Bodhisattva Jvalana-garbha: 'Good man! Take this Dharani and go to the Saha world (Saha world: the world we live in, full of afflictions and suffering), to where Buddha Shakyamuni is. According to my words, say to him: 'Buddha Jñānadhara-śikhara-rāja sends greetings to the World Honored One.' Bodhisattva Mahasattva Jvalana-garbha (Mahasattva: a great Bodhisattva) said: 'Yes, I accept your teachings.' At that time, in that assembly, countless Asankhyeya (Asankhyeya: an extremely large number) Bodhisattva Mahasattvas, with one voice, said: 'We now wish to see Buddha Shakyamuni of the Saha world, to bow to and make offerings to him, and to see the assembly of Bodhisattvas there, and to hear the Dharani gate of the Sun-treasury that destroys the dragon realm and can exhaust all evil karma. We have never been to the Saha world before. Now, having arisen from Samadhi (Samadhi: a state of meditative concentration), we wish to go to that land. We hope that the World Honored One will allow us to go.' At that time, Tathagata Jñānadhara-śikhara-rāja told the assembly of Bodhisattva Mahasattvas: 'Good men! If you wish to go, then go. You should gather your minds and travel to that land. Each of you should transform your bodies to be like Narayana (Narayana: a Hindu deity, symbolizing power), fully adorned.' At that time, Bodhisattva Jvalana-garbha and the assembly of Bodhisattva Mahasattvas all transformed into the bodies of Narayana, adorned and manifested themselves, bowed at the feet of the Buddha, circumambulated him three times to the right, and then departed from there. In an instant, they arrived at the place where Buddha Shakyamuni was in the Magadha country (Magadha country: an ancient Indian kingdom) of the four continents (four continents: the four continents in Buddhist cosmology) of the Saha world. Having arrived, they used Jambudvipa gold (Jambudvipa gold: a precious type of gold) powder

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散佛上。既供養已，頂禮白佛言：「世尊！智德峰王如來問訊世尊：『少病、少惱，起居輕利、氣力安不？轉正法輪無障礙不？』」作是語已卻住一面。

爾時，北方去此娑婆世界八十恒河沙佛剎，過是數已有佛世界，名普上香，五濁充滿。彼國有佛，號德華藏如來、應供、正遍知，現在說法。彼佛眾中有菩薩摩訶薩名虛空藏，在會聽法。爾時，虛空藏菩薩摩訶薩仰觀虛空，見虛空中無量無邊阿僧祇菩薩摩訶薩，從北方來往詣南方，復見南方有大光明。見是事已，即白佛言：「世尊！我始從定起在會聽法，見虛空中無量無邊阿僧祇菩薩摩訶薩，從北方來往詣南方，復見南方有大光明。以何因緣有如是事？」

爾時，德華藏佛告虛空藏菩薩言：「善男子！於此南方過八十恒河沙佛剎，有佛世界名曰娑婆，亦如我剎五濁充滿。彼中有佛，號釋迦牟尼如來、應供、正遍知，今現在世，為諸眾生說三乘法，欲令法母久住世故，令三寶種不斷絕故，建大法幢壞魔網故。十方諸佛皆集彼國說寶幢陀羅尼，說已各還本土。釋迦牟尼佛為諸菩薩摩訶薩、大聲聞眾作大集會，以四無礙智說三解脫門。彼佛土中地及虛空大眾充滿，如來處於師子之座，放大光明說深妙法，清凈梵行及以四攝，日藏法門壞龍境界炎品，除諸眾生不

【現代漢語翻譯】 現代漢語譯本：

散佈鮮花在佛的身上。供養完畢后，頂禮佛陀說道：『世尊！智德峰王如來（Buddha of Wisdom and Virtue Peak）問候世尊：『您少病少惱嗎？起居輕便安適，氣力安好嗎？轉動正法輪沒有障礙嗎？』說完這些話后，便退到一旁站立。

當時，在北方，距離這個娑婆世界（Saha World）有八十恒河沙數（Ganges sand）的佛剎（Buddha-field），過了這個數目，有一個佛世界，名叫普上香（Universal Fragrance），充滿了五濁（five impurities）。那個國家有一尊佛，號為德華藏如來（Virtue Flower Treasury Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened One），現在正在說法。那位佛的僧團中有一位菩薩摩訶薩（Bodhisattva-Mahasattva），名叫虛空藏（Akasagarbha），在法會中聽法。當時，虛空藏菩薩摩訶薩仰望虛空，看見虛空中無數無邊的阿僧祇（asamkhya）菩薩摩訶薩，從北方來往南方，又看見南方有大光明。看到這些事後，就對佛說：『世尊！我剛從禪定中起來，在法會中聽法，看見虛空中無數無邊的阿僧祇菩薩摩訶薩，從北方來往南方，又看見南方有大光明。是什麼因緣有這樣的事呢？』

當時，德華藏佛告訴虛空藏菩薩說：『善男子！在這個南方，過了八十恒河沙數的佛剎，有一個佛世界名叫娑婆，也像我的佛剎一樣充滿了五濁。那裡有一尊佛，號為釋迦牟尼如來（Sakyamuni Tathagata）、應供、正遍知，現在在世，為眾生說三乘法（Three Vehicles），爲了讓法母（Dharma-mother）長久住世，爲了讓三寶（Three Jewels）的種子不斷絕，爲了建立大法幢（great Dharma banner）摧毀魔網（net of Mara）。十方諸佛都聚集到那個國家宣說寶幢陀羅尼（Ratnaketu Dharani），說完后各自回到自己的國土。釋迦牟尼佛為諸菩薩摩訶薩、大聲聞眾（great Sravakas）作大法會，用四無礙智（four unobstructed wisdoms）宣說三解脫門（three doors of liberation）。那個佛土中，地上和虛空中都充滿了大眾，如來坐在獅子座上，放出大光明宣說深妙的法，清凈的梵行（pure conduct）以及四攝法（four means of attraction），日藏法門（Suryagarbha Dharma）摧毀龍的境界炎品（dragon realm flame category），消除眾生不 English version:

Scattering flowers upon the Buddha. Having made offerings, he bowed down and said to the Buddha: 'World Honored One! Tathagata King of Wisdom and Virtue Peak sends greetings to the World Honored One: 'Are you free from illness and affliction? Are your movements light and comfortable, and is your strength well? Is the turning of the righteous Dharma wheel unobstructed?'' Having spoken these words, he stood to one side.

At that time, in the north, beyond eighty Ganges sand Buddha-fields from this Saha World, there was a Buddha-world named Universal Fragrance, filled with the five impurities. In that country, there was a Buddha named Virtue Flower Treasury Tathagata, Worthy of Offerings, Perfectly Enlightened One, now teaching the Dharma. In that Buddha's assembly, there was a Bodhisattva-Mahasattva named Akasagarbha, listening to the Dharma. At that time, Bodhisattva-Mahasattva Akasagarbha looked up into the sky and saw countless asamkhya Bodhisattva-Mahasattvas coming from the north and going to the south, and also saw great light in the south. Having seen these things, he said to the Buddha: 'World Honored One! I have just arisen from samadhi and am listening to the Dharma in this assembly, and I saw countless asamkhya Bodhisattva-Mahasattvas coming from the north and going to the south, and also saw great light in the south. What is the cause and condition for such things to occur?'

At that time, Buddha Virtue Flower Treasury said to Bodhisattva Akasagarbha: 'Good man! In the south, beyond eighty Ganges sand Buddha-fields, there is a Buddha-world named Saha, which is also filled with the five impurities like my Buddha-field. There is a Buddha there named Sakyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened One, now in the world, teaching the Three Vehicles for the sake of sentient beings, in order to make the Dharma-mother dwell in the world for a long time, in order to make the seeds of the Three Jewels not be cut off, in order to establish the great Dharma banner and destroy the net of Mara. All the Buddhas of the ten directions gathered in that country to proclaim the Ratnaketu Dharani, and after proclaiming it, they each returned to their own lands. Sakyamuni Buddha is holding a great Dharma assembly for the Bodhisattva-Mahasattvas and the great Sravakas, using the four unobstructed wisdoms to proclaim the three doors of liberation. In that Buddha-land, the ground and the sky are filled with the great assembly, the Tathagata is sitting on a lion's seat, emitting great light and proclaiming the profound and wonderful Dharma, the pure conduct and the four means of attraction, the Suryagarbha Dharma destroying the dragon realm flame category, removing the sentient beings' not

【English Translation】 Scattering flowers upon the Buddha. Having made offerings, he bowed down and said to the Buddha: 'World Honored One! Tathagata King of Wisdom and Virtue Peak sends greetings to the World Honored One: 'Are you free from illness and affliction? Are your movements light and comfortable, and is your strength well? Is the turning of the righteous Dharma wheel unobstructed?'' Having spoken these words, he stood to one side. At that time, in the north, beyond eighty Ganges sand Buddha-fields from this Saha World, there was a Buddha-world named Universal Fragrance, filled with the five impurities. In that country, there was a Buddha named Virtue Flower Treasury Tathagata, Worthy of Offerings, Perfectly Enlightened One, now teaching the Dharma. In that Buddha's assembly, there was a Bodhisattva-Mahasattva named Akasagarbha, listening to the Dharma. At that time, Bodhisattva-Mahasattva Akasagarbha looked up into the sky and saw countless asamkhya Bodhisattva-Mahasattvas coming from the north and going to the south, and also saw great light in the south. Having seen these things, he said to the Buddha: 'World Honored One! I have just arisen from samadhi and am listening to the Dharma in this assembly, and I saw countless asamkhya Bodhisattva-Mahasattvas coming from the north and going to the south, and also saw great light in the south. What is the cause and condition for such things to occur?' At that time, Buddha Virtue Flower Treasury said to Bodhisattva Akasagarbha: 'Good man! In the south, beyond eighty Ganges sand Buddha-fields, there is a Buddha-world named Saha, which is also filled with the five impurities like my Buddha-field. There is a Buddha there named Sakyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened One, now in the world, teaching the Three Vehicles for the sake of sentient beings, in order to make the Dharma-mother dwell in the world for a long time, in order to make the seeds of the Three Jewels not be cut off, in order to establish the great Dharma banner and destroy the net of Mara. All the Buddhas of the ten directions gathered in that country to proclaim the Ratnaketu Dharani, and after proclaiming it, they each returned to their own lands. Sakyamuni Buddha is holding a great Dharma assembly for the Bodhisattva-Mahasattvas and the great Sravakas, using the four unobstructed wisdoms to proclaim the three doors of liberation. In that Buddha-land, the ground and the sky are filled with the great assembly, the Tathagata is sitting on a lion's seat, emitting great light and proclaiming the profound and wonderful Dharma, the pure conduct and the four means of attraction, the Suryagarbha Dharma destroying the dragon realm flame category, removing the sentient beings' not

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善惡業陀羅尼門，一切樂聞無有厭足常作是念。若有十方一切剎中菩薩摩訶薩，億百千劫行菩薩行，欲得逮於一生補處，乃至十八不共之法，自具足得無障礙智不隨他教者，彼諸菩薩悉應來集娑婆世界，以自善根入種種三昧，令此世界大地得大利益，令諸眾生不失念力，佈施持戒忍辱精進得大智慧，亦如他方清凈佛土具諸功德。

「今此娑婆世界亦有十方諸大菩薩摩訶薩眾悉來集會。彼菩薩眾于娑婆世界，隨自分力各入三昧，從於身邊而放光明，或如大燈，或如百千萬億無量無邊日月光明。彼諸菩薩摩訶薩皆大集會彼娑婆界，以是因緣有大光明。彼十方佛剎諸菩薩眾未至彼者，從三昧起趣于南方，往娑婆世界欲見釋迦牟尼佛及諸大眾，欲聞破壞一切惡業陀羅尼門。結加趺坐，各各入于奮迅遊戲諸深禪定。

「善男子！汝今可往彼娑婆世界。善男子！彼中眾生短命多病、少智慧、少善根、少福德，於三惡道心無怖畏，乏少資生多貪愛慾，行不凈行無慚無愧樂行十惡，如是眾生舍此身已墮于惡道。復有生於惡夜叉中、迦吒富單那中，乃至阿迦富單那中，既生彼已，收地精氣及種種谷華果草木一切等味，其有食者身力減損。彼諸惡鬼增益勢力，常伺人便住胎出胎，隨其成長乃至奪命。是故彼諸眾生多病短命無念

【現代漢語翻譯】 現代漢語譯本：關於善惡業的陀羅尼法門，一切樂於聽聞的人都不會感到厭倦，他們常常這樣思考：如果十方一切佛土中的菩薩摩訶薩，經過億百千劫的菩薩修行，想要達到一生補處（指下一世將成佛的菩薩果位），乃至獲得十八不共之法（佛獨有的十八種功德），自身具足無礙的智慧，不隨從他人的教導，那麼這些菩薩都應當來到娑婆世界（我們所處的世界），以自身的善根進入各種三昧（禪定），使這個世界的大地獲得巨大的利益，使一切眾生不失去念力，在佈施、持戒、忍辱、精進中獲得大智慧，也像其他清凈的佛土一樣具備各種功德。 現在這個娑婆世界也有十方諸大菩薩摩訶薩眾都來了。這些菩薩在娑婆世界，根據各自的力量進入三昧，從自身放出光明，有的像大燈一樣，有的像百千萬億無量無邊的日月光明。這些菩薩摩訶薩都大大地照耀著娑婆世界，因為這個因緣，娑婆世界有了大光明。那些十方佛土中尚未到達的菩薩眾，從三昧中起身，前往南方，去娑婆世界想要見釋迦牟尼佛（佛教創始人）和諸位大眾，想要聽聞破除一切惡業的陀羅尼法門。他們結跏趺坐（佛教修行姿勢），各自進入奮迅遊戲等各種深禪定。 『善男子！你現在可以前往那個娑婆世界。』『善男子！那裡的眾生壽命短促，多病，缺少智慧，缺少善根，缺少福德，對於三惡道（地獄、餓鬼、畜生）沒有畏懼之心，缺乏生活所需，貪愛慾望強烈，行為不檢點，不知羞恥，喜歡做十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），這樣的眾生捨棄此身之後會墮入惡道。』『還有的會生在惡夜叉（一種惡鬼）中、迦吒富單那（一種吸人精氣的鬼）中，乃至阿迦富單那（一種更厲害的吸人精氣的鬼）中，他們出生之後，會吸收地上的精氣以及各種穀物、花、果、草木等一切味道，那些吃了這些東西的人，身體的力量會減弱。這些惡鬼會增加自己的勢力，常常伺機在人懷孕和出生時作祟，隨著人的成長甚至會奪取人的性命。』『因此，那裡的眾生多病短命，沒有念力。

【English Translation】 English version: Regarding the Dharani gate of good and evil karma, all who delight in hearing it are never satiated, and they constantly think thus: If Bodhisattva Mahasattvas in all the lands of the ten directions, having practiced the Bodhisattva path for hundreds of thousands of millions of kalpas, desire to attain the position of 'one birth away from Buddhahood' (a Bodhisattva who will become a Buddha in their next life), and even to obtain the eighteen unique qualities of a Buddha, possessing unobstructed wisdom and not following the teachings of others, then these Bodhisattvas should all gather in the Saha world (the world we inhabit), and with their own roots of goodness, enter into various Samadhis (meditative states), so that the earth of this world may receive great benefit, and that all sentient beings may not lose their power of mindfulness, and in giving, keeping precepts, patience, and diligence, may attain great wisdom, and like other pure Buddha lands, possess all virtues. Now, in this Saha world, there are also great Bodhisattva Mahasattvas from the ten directions who have all come. These Bodhisattvas, in the Saha world, according to their individual strength, enter into Samadhi, and from their bodies emit light, some like great lamps, and some like the light of hundreds of thousands of millions of countless suns and moons. These Bodhisattva Mahasattvas greatly illuminate the Saha world, and because of this cause, there is great light. Those Bodhisattvas from the Buddha lands of the ten directions who have not yet arrived, rise from Samadhi and head south, towards the Saha world, desiring to see Shakyamuni Buddha (the founder of Buddhism) and the great assembly, and desiring to hear the Dharani gate that destroys all evil karma. They sit in full lotus posture (a Buddhist meditation posture), each entering into various deep meditative states such as 'vigorous play'. 'Good man! You may now go to that Saha world.' 'Good man! The sentient beings there have short lives, are often sick, lack wisdom, lack roots of goodness, lack merit, have no fear of the three evil paths (hell, hungry ghosts, animals), lack the necessities of life, have strong desires and attachments, engage in impure conduct, are shameless, and delight in committing the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Such beings, after abandoning this body, will fall into evil paths.' 'Some will be born among evil Yakshas (a type of evil spirit), among Kataputanas (a type of spirit that sucks people's vital energy), and even among Akaputanas (a more powerful type of spirit that sucks people's vital energy). After they are born, they absorb the essence of the earth and the flavors of all grains, flowers, fruits, grasses, and trees. Those who consume these things will have their physical strength diminished. These evil spirits will increase their power, often lying in wait to harm people during pregnancy and birth, and as people grow, they may even take their lives.' 'Therefore, the sentient beings there are often sick, have short lives, and lack mindfulness.'

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慧力，不畏未來三惡道苦，乃至樂行十不善業墮于惡道。

「善男子！我於過去行菩薩時作如是愿，牢固勇猛勤無休息，供養諸佛如說修行，咨問彼佛何等陀羅尼咒，能護胎藏及以母身，令得安隱？令諸惡龍、夜叉、羅剎、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、鳩槃茶、裨黎多、毗舍阇、富單那、迦吒富單那、烏摩羅、阿跋思摩羅，或一日瘧乃至四日，或毒藥惡咒，或行惡藥，能令身心逼迫苦者，令是諸惡悉不得便？或在母胎，乃至出胎、乳哺、長養種種飲食，及其精氣，身心濁亂悉不得便？令彼眾生安隱住胎，乃至乳哺長養身心不濁，無病長命增益智慧，乃至能行十善業道，樂行佈施樂持禁戒，怖畏未來三惡道苦。何等陀羅尼能得如是？唯愿大慈為我宣說，我得聞已，于當來世教化眾生。

「爾時，彼佛即為我說奢摩裴多悉致蔓多羅，大授記陀羅尼。我聞此咒，受持流佈無量億劫，常以此咒化導眾生，令得修行六波羅蜜牢固精進。復以此咒，護諸母人及護胎藏。若天，若烏摩羅、阿跋娑摩啰、人、非人等，于彼婦人及以胎藏，不能令彼四大不調身心濁亂，奪人精氣惡咒惡藥，乃至阿修羅，及余世間壞胎藏者亦不得便，胎藏安隱產生無難，諸根滿足身體清凈顏貌端正，具足智慧不失念力，大力諸天百千萬

【現代漢語翻譯】 現代漢語譯本 慧力（指菩薩的智慧力量），不畏懼未來三惡道（地獄、餓鬼、畜生）的痛苦，甚至樂於修行十不善業而墮入惡道。

『善男子！我過去行菩薩道時，曾發這樣的愿：要堅定勇猛、勤奮不懈地供養諸佛，並按照佛的教導修行。我請教那些佛，什麼樣的陀羅尼咒語能夠保護胎兒和母親的身體，使他們得到安穩？能夠使那些惡龍、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（一種好戰的神）、迦樓羅（金翅鳥）、緊陀羅（歌神）、摩睺羅伽（大蟒神）、鳩槃茶（甕形鬼）、裨黎多（餓鬼）、毗舍阇（食人鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、烏摩羅（癲癇鬼）、阿跋思摩羅（奪精氣鬼），或者一日瘧乃至四日瘧，或者毒藥惡咒，或者施用惡藥，能夠使人身心逼迫痛苦的，都不能得逞？或者在母胎中，乃至出生、哺乳、成長，各種飲食及其精氣，身心混濁都不能得逞？使那些眾生能夠安穩地住在胎中，乃至哺乳成長，身心不混濁，沒有疾病，長壽，增長智慧，甚至能夠修行十善業道，樂於佈施，樂於持守戒律，畏懼未來三惡道的痛苦。什麼樣的陀羅尼能夠達到這樣的效果？希望您大慈大悲地為我宣說，我聽聞之後，在未來世教化眾生。』

『那時，那尊佛就為我說了奢摩裴多悉致蔓多羅（大授記陀羅尼），我聽聞這個咒語后，受持並流傳了無量億劫，常常用這個咒語來教化引導眾生，使他們能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），堅定精進。我又用這個咒語來保護母親和胎兒。無論是天、烏摩羅、阿跋娑摩啰、人、非人等，都不能使那些婦女和胎兒四大不調、身心混濁，奪取人的精氣，或者使用惡咒惡藥，乃至阿修羅以及其他世間破壞胎兒的人，都不能得逞，胎兒能夠安穩地出生，沒有難產，諸根完好，身體清凈，容貌端正，具足智慧，不失念力，有大力諸天百千萬護持。』

【English Translation】 English version The power of wisdom (referring to the wisdom power of a Bodhisattva) is not afraid of the suffering of the three evil paths (hell, hungry ghosts, animals) in the future, and even enjoys practicing the ten non-virtuous deeds and falling into evil paths.

'Good man! When I was practicing the Bodhisattva path in the past, I made such a vow: to firmly and bravely, diligently and tirelessly make offerings to all Buddhas, and practice according to the Buddha's teachings. I asked those Buddhas, what kind of Dharani mantra can protect the fetus and the mother's body, so that they can be safe and secure? What can prevent those evil dragons, Yakshas (a kind of ghost), Rakshasas (evil ghosts), Asuras (a kind of warlike god), Garudas (golden-winged birds), Kinnaras (gods of music), Mahoragas (great serpent gods), Kumbhandas (pot-shaped ghosts), Pretas (hungry ghosts), Pisacas (flesh-eating ghosts), Putanas (foul-smelling hungry ghosts), Kataputanas (extremely foul-smelling hungry ghosts), Umaras (epileptic ghosts), Apasmara (spirit-stealing ghosts), or one-day fevers up to four-day fevers, or poisonous curses, or the use of evil medicines, that can cause people to suffer physically and mentally, from succeeding? Or in the womb, or even after birth, during breastfeeding, growth, various foods and their essence, so that the body and mind are not disturbed? So that those beings can live safely in the womb, and even during breastfeeding and growth, their bodies and minds are not disturbed, they are free from disease, have long lives, increase in wisdom, and even be able to practice the ten virtuous deeds, enjoy giving, enjoy keeping precepts, and fear the suffering of the three evil paths in the future. What kind of Dharani can achieve such an effect? I hope that you, with great compassion, will explain it to me, and after I hear it, I will teach and guide sentient beings in the future world.'

'At that time, that Buddha spoke to me the Samapeta Siddhi Mantra (Great Empowerment Dharani). After hearing this mantra, I received and spread it for countless eons, and I often used this mantra to teach and guide sentient beings, so that they could practice the six Paramitas (giving, keeping precepts, patience, diligence, meditation, wisdom), with firm diligence. I also use this mantra to protect mothers and fetuses. Whether it is gods, Umaras, Apasmaras, humans, non-humans, etc., they cannot cause those women and fetuses to have imbalances in the four elements, or have their bodies and minds disturbed, or steal people's essence, or use evil curses or evil medicines, or even Asuras and others in the world who destroy fetuses, they cannot succeed. The fetus can be born safely, without difficult labor, with all organs intact, a pure body, a dignified appearance, full of wisdom, without loss of mindfulness, and protected by hundreds of millions of powerful gods.'

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億，及諸眷屬無量眾數常隨衛護。能令彼得宿命智慧，怖畏惡道生慈悲心，樂行佈施持戒忍辱精進禪定，樂善知識易得聖智。能得盡苦具足智慧。樂空寂處滅諸煩惱，天、龍、夜叉、諸鬼神等供養供給，厭惡生死志求涅槃，乃至能發阿耨多羅三藐三菩提心，在在生處終不忘失菩提之心，速得成就菩薩三昧。若生辟支佛心現得順忍，于未來世成辟支佛。若發聲聞心得四諦順忍，不墮三惡生天人中。

「善男子！我於過去行菩薩行時，以無量方便教化眾生，令住阿耨多羅三藐三菩提。善男子！此陀羅尼，如是大力有大利益。

「善男子！若諸眾生遇重癩病，應以此陀羅尼咒師子乳與病者服，一切諸病悉皆除愈。若不能得師子乳者，取祭死屍邊食，以此陀羅尼咒之與病者服，一切諸病亦悉除愈。若無此食應取塵棄藥，持此陀羅尼咒之與病者服，一切諸病亦得除愈。

「善男子！我於過去行菩薩行時，如是勤求方便教化眾生，乃至令住阿耨多羅三藐三菩提。若見諸樹無華果者，我時即以此咒用咒雨水澆灌樹根，彼樹華果即得滋茂，乃至蒱桃種種穀草皆令茂盛。若天無雨取溝瀆中諸不凈汁，安龜甲中以咒咒之，以瞻波迦樹葉裹此龜甲，置龍池中即時大雨。若天多雨損敗苗實，當取阿阇迦羅蛇頭中珠以咒咒之，

【現代漢語翻譯】 現代漢語譯本 億，以及他們的眷屬，無數的眾生常常跟隨衛護。能使他們獲得宿命的智慧，對惡道產生畏懼之心，生起慈悲心，樂於行佈施、持戒、忍辱、精進、禪定，樂於親近善知識，容易獲得聖智。能夠獲得解脫痛苦的圓滿智慧。喜歡空寂之處，滅除各種煩惱，天、龍、夜叉、各種鬼神等都會供養侍奉，厭惡生死，立志追求涅槃，乃至能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），無論轉生到哪裡都不會忘記菩提之心，迅速成就菩薩三昧（菩薩的禪定）。如果生起辟支佛（獨覺）之心，當下就能獲得順忍，在未來世成就辟支佛。如果發起聲聞（聽聞佛法而修行）之心，就能獲得四諦（苦、集、滅、道）的順忍，不會墮入三惡道，轉生到天界或人間。 『善男子！我在過去行菩薩道時，用無量的方法教化眾生，使他們安住于阿耨多羅三藐三菩提。善男子！這個陀羅尼（總持），有如此大的力量和利益。』 『善男子！如果眾生遇到嚴重的癩病，應該用這個陀羅尼咒語加持獅子乳，給病人服用，一切疾病都會痊癒。如果不能得到獅子乳，就取祭祀死屍的食物，用這個陀羅尼咒語加持后給病人服用，一切疾病也會痊癒。如果沒有這種食物，就取塵土中丟棄的藥物，持這個陀羅尼咒語加持后給病人服用，一切疾病也能痊癒。』 『善男子！我在過去行菩薩道時，如此勤奮地尋求方便法門教化眾生，乃至使他們安住于阿耨多羅三藐三菩提。如果看到樹木沒有花果，我當時就用這個咒語加持雨水，澆灌樹根，那些樹木的花果就會立刻茂盛，乃至葡萄等各種穀物草木都會茂盛。如果天不下雨，就取溝渠中各種不乾淨的水，放在龜甲中用咒語加持，用瞻波迦樹葉包裹這個龜甲，放在龍池中，就會立刻下大雨。如果天降大雨損害了莊稼，就取阿阇迦羅蛇頭中的珠子，用咒語加持，

【English Translation】 English version Billions, and their retinues, countless beings constantly follow and protect them. They can gain the wisdom of past lives, fear evil paths, generate compassion, delight in practicing generosity, upholding precepts, patience, diligence, meditation, delight in associating with good teachers, and easily attain sacred wisdom. They can attain complete wisdom that ends suffering. They enjoy solitary places, extinguish all afflictions, and are provided for by gods, dragons, yakshas, and various spirits. They detest birth and death, aspire to Nirvana, and even generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Wherever they are reborn, they will never forget the mind of Bodhi, and quickly achieve Bodhisattva Samadhi (meditative absorption of a Bodhisattva). If they generate the mind of a Pratyekabuddha (solitary enlightened one), they will immediately attain forbearance, and in future lives become a Pratyekabuddha. If they generate the mind of a Sravaka (hearer of the Dharma), they will attain forbearance in the Four Noble Truths (suffering, origin, cessation, path), will not fall into the three evil realms, and will be reborn in the heavens or among humans. 'Good man! When I practiced the Bodhisattva path in the past, I used countless methods to teach sentient beings, enabling them to abide in Anuttara-samyak-sambodhi. Good man! This Dharani (mantra), has such great power and great benefits.' 'Good man! If sentient beings encounter severe leprosy, they should use this Dharani mantra to bless lion's milk and give it to the sick person to drink, and all diseases will be cured. If lion's milk cannot be obtained, take food from the side of a corpse offering, bless it with this Dharani mantra, and give it to the sick person to drink, and all diseases will also be cured. If there is no such food, take discarded medicine from the dust, hold this Dharani mantra and bless it, and give it to the sick person to drink, and all diseases will also be cured.' 'Good man! When I practiced the Bodhisattva path in the past, I diligently sought expedient methods to teach sentient beings, even enabling them to abide in Anuttara-samyak-sambodhi. If I saw trees without flowers or fruits, I would then use this mantra to bless rainwater and water the roots of the trees, and the flowers and fruits of those trees would immediately flourish, and even grapes and various grains and grasses would flourish. If there is no rain, take various unclean liquids from ditches, place them in a tortoise shell, bless it with a mantra, wrap the tortoise shell with Champaka tree leaves, and place it in a dragon pond, and then there will be heavy rain. If there is heavy rain that damages crops, take the pearl from the head of an Ajagara snake, bless it with a mantra,

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置龍泉中雨即便止。若非時黑風大寒大熱，日月星宿失其常度，年節四時變異災怪，應愍眾生七日七夜凈修梵行澡浴身體，服食乳糜若但食菜，一心專念更無異想。七日七夜諷誦受持此陀羅尼，復以此陀羅尼咒咒凈葵菜，裹摩陀那果安天廟中，即除非時風雨寒熱種種災惡，日月星宿還依常度。

「善男子！我於過去修菩提時，欲令眾生所在安隱。若見虛妄憶想倒見眾生，我于爾時為彼說此陀羅尼咒。彼諸眾生聞此咒已，虛妄顛倒皆悉舍離，修十善業起于善愿淫慾薄少。

「善男子！我於過去以方便力教化眾生令住六波羅蜜，亦自具行六波羅蜜，乃至得阿耨多羅三藐三菩提。

「善男子！此陀羅尼能與眾生如是大力，與大利益，能除一切諸病苦惱，能護懷妊婦人及以胎藏，能壞一切煩惱諸結，能知四大五陰、十二入、十八界示方便道，能覺安隱快樂涅槃，能令眾生信心清凈，能入諸法差別法門，攝諸外道壞魔境界。

「善男子！此陀羅尼力能令一切諸天歡喜，夜叉惡鬼心生知足，諸阿修羅極大怖畏，迦樓羅、緊陀羅等亦皆歡喜，摩睺羅伽不能反顧。摧伏邪論，能令剎利、婆羅門、毗舍、首陀信心歡喜，能令女人薄少淫慾。于多聞者益其念力，修禪定者樂阿蘭若，能卻一切盜賊斗諍、饑饉、疫病

【現代漢語翻譯】 現代漢語譯本：如果龍泉中下雨，雨就會立即停止。如果出現不合時節的黑風、嚴寒、酷熱，日月星辰失去常軌，年節四時發生變異災禍，應當憐憫眾生，讓他們七日七夜清凈修行，沐浴身體，食用乳糜，或者只吃蔬菜，一心專念，沒有其他雜念。七日七夜諷誦受持此陀羅尼（dharani，總持，咒語），再用此陀羅尼咒語加持過的乾淨葵菜，包裹摩陀那果（madana，一種果實）放在天廟中，就能消除不合時節的風雨寒熱等各種災禍，日月星辰恢復正常執行。 『善男子！我過去修行菩提（bodhi，覺悟）時，爲了讓眾生所在之處安穩。如果看到有虛妄憶想、顛倒見解的眾生，我那時就為他們說此陀羅尼咒。那些眾生聽到此咒后，虛妄顛倒的見解都會捨棄，修習十善業，生起善愿，淫慾減少。 『善男子！我過去用方便之力教化眾生安住於六波羅蜜（paramita，到彼岸），自己也具足修行六波羅蜜，乃至證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 『善男子！此陀羅尼能給予眾生如此強大的力量，給予大利益，能消除一切疾病痛苦，能保護懷孕的婦女和胎兒，能摧毀一切煩惱結縛，能使人瞭解四大（地、水、火、風）、五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（六根、六境、六識），指示方便之道，能覺悟安穩快樂的涅槃（nirvana，寂滅），能使眾生信心清凈，能進入諸法差別法門，攝受外道，摧毀魔的境界。 『善男子！此陀羅尼的力量能使一切諸天歡喜，夜叉（yaksa，一種鬼神）惡鬼心生滿足，諸阿修羅（asura，一種神）極其畏懼，迦樓羅（garuda，一種鳥神）、緊陀羅（kinnara，一種歌神）等也都歡喜，摩睺羅伽（mahoraga，一種蟒神）不敢回頭。能摧伏邪論，能使剎利（ksatriya，武士階層）、婆羅門（brahmana，祭司階層）、毗舍（vaisya，商人階層）、首陀（sudra，奴隸階層）信心歡喜，能使女人減少淫慾。對於多聞者，能增益其念力；對於修禪定者，能使他們樂於住在阿蘭若（aranya，寂靜處）；能消除一切盜賊、鬥爭、饑荒、瘟疫。

【English Translation】 English version: If it rains in the Dragon Spring, the rain will stop immediately. If there are untimely black winds, severe cold, extreme heat, if the sun, moon, and stars lose their regular course, if the annual festivals and four seasons change with calamities and strange occurrences, one should have compassion for sentient beings, and have them practice pure conduct for seven days and seven nights, bathe their bodies, eat milk porridge, or only eat vegetables, focusing their minds without any other thoughts. For seven days and seven nights, recite and uphold this dharani (a type of mantra), and then use this dharani to consecrate clean mallow vegetables, wrap them around madana fruit (a type of fruit), and place them in a heavenly temple. This will eliminate untimely wind, rain, cold, heat, and various disasters, and the sun, moon, and stars will return to their normal course. 'Good man! When I was cultivating bodhi (enlightenment) in the past, I wanted to bring peace to all beings wherever they were. If I saw beings with false thoughts, distorted views, I would then speak this dharani for them. After those beings heard this mantra, they would abandon their false and distorted views, cultivate the ten wholesome actions, generate good wishes, and reduce their lustful desires.' 'Good man! In the past, I used skillful means to teach sentient beings to abide in the six paramitas (perfections), and I myself also fully practiced the six paramitas, until I attained anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Good man! This dharani can give sentient beings such great power, bring great benefits, eliminate all diseases and suffering, protect pregnant women and their fetuses, destroy all afflictions and bonds, enable one to understand the four great elements (earth, water, fire, wind), the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (the six sense organs and their corresponding six objects), the eighteen dhatus (the six sense organs, six objects, and six consciousnesses), show the path of skillful means, enable one to realize the peace and joy of nirvana (cessation), purify the faith of sentient beings, enable one to enter the dharma gates of the differences of all dharmas, gather in the non-Buddhists, and destroy the realm of Mara (the demon).' 'Good man! The power of this dharani can make all the devas (gods) happy, the yakshas (a type of spirit) and evil ghosts feel content, the asuras (a type of demigod) extremely fearful, the garudas (a type of bird god), kinnaras (a type of celestial musician), and others also happy, and the mahoragas (a type of serpent god) dare not look back. It can subdue heretical arguments, make the kshatriyas (warrior class), brahmins (priest class), vaishyas (merchant class), and shudras (laborer class) have faith and joy, and reduce the lustful desires of women. For those who have heard much, it can increase their power of mindfulness; for those who practice meditation, it can make them enjoy living in the aranya (secluded place); it can eliminate all thieves, conflicts, famines, and plagues.'

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、旱澇、寒熱粗澀、惡觸，如是等事皆悉除滅，法母增長佛法流佈，三寶不斷除生死畏，破無明聚棄捨苦檐，能得盡智及無生智。」

爾時，世尊即說咒曰：

「怛绖他(一)　摩那叉(惻我反)(二)　阿婆叉(三)　羅伽娑叉(四)　阇羅叉(五)　末磨那叉(六)　阿婆叉(七)　曼陀叉(八)　那茶叉(九)　那茶羅休(十)　鼻薩那吒(十一)　佉伽那吒(十二)　阿吒那吒(十三)　拘那吒(十四)　缽利鳩薩那吒(十五)　那茶那吒(十六)　富利迦那吒(十七)　郁怛羅那吒(十八)　迦毗那吒(十九)　軍阇那吒(二十)　蘇目伽那吒(二十一)　遮婆茂婆羅那吒(二十二)　佉伽凡鉗婆啰那吒(二十三)　富沙迦啰那吒(二十四)　系娑(蘇我反)郁盧達啰那吒(二十五)　三摩羅耶那吒(二十六)　失啰鳩三(二十七)　憍怛吒(二十八)　怛羅(二十九)　摩妒佉啰婆(三十)　提畜叉(三十一)　婆帝啰豎(三十二)　豆婆那摩啰豎(三十三)　婆呵那否智(三十四)　僧低啰阇婆(三十五)　阿摩啰阇婆(三十六)　摩呼啰伽阇羅(三十七)　阿禰拏婆啰(三十八)　阿禰拏叉(三十九)　阿婆呵摩唎伽禰拏叉(四十)　㖶沙㖶婆都豆佉寫(四十一)　娑和呵(四十二)」

【現代漢語翻譯】 現代漢語譯本：乾旱、洪澇、寒冷、炎熱、粗糙、澀滯、令人不快的觸感等諸如此類的事情都將全部消除，法母（指般若智慧）增長，佛法得以流佈，三寶（佛、法、僧）的傳承不會斷絕，從而消除對生死的恐懼，破除無明的聚集，捨棄痛苦的重擔，能夠獲得盡智（斷盡煩惱的智慧）和無生智（證悟不生不滅真理的智慧）。 這時，世尊即說咒語如下： 『怛绖他（即說咒曰），摩那叉，阿婆叉，羅伽娑叉，阇羅叉，末磨那叉，阿婆叉，曼陀叉，那茶叉，那茶羅休，鼻薩那吒，佉伽那吒，阿吒那吒，拘那吒，缽利鳩薩那吒，那茶那吒，富利迦那吒，郁怛羅那吒，迦毗那吒，軍阇那吒，蘇目伽那吒，遮婆茂婆羅那吒，佉伽凡鉗婆啰那吒，富沙迦啰那吒，系娑郁盧達啰那吒，三摩羅耶那吒，失啰鳩三，憍怛吒，怛羅，摩妒佉啰婆，提畜叉，婆帝啰豎，豆婆那摩啰豎，婆呵那否智，僧低啰阇婆，阿摩啰阇婆，摩呼啰伽阇羅，阿禰拏婆啰，阿禰拏叉，阿婆呵摩唎伽禰拏叉，㖶沙㖶婆都豆佉寫，娑和呵』。

【English Translation】 English version: Droughts, floods, cold, heat, roughness, astringency, unpleasant tactile sensations, and all such things will be completely eliminated. The Dharma mother (referring to prajna wisdom) will grow, the Buddha's teachings will spread, the lineage of the Three Jewels (Buddha, Dharma, Sangha) will not be broken, thus eliminating the fear of birth and death, breaking the accumulation of ignorance, abandoning the burden of suffering, and enabling one to attain the wisdom of exhaustion (wisdom that cuts off all afflictions) and the wisdom of non-origination (wisdom that realizes the truth of non-birth and non-death). At that time, the World Honored One then spoke the following mantra: 'Tadyatha (thus it is said), manaksa, avaksa, rakasaks, jharaksa, mamaraksa, avaksa, mantaksa, nataksa, natarohyu, bhisanata, khaganata, atanata, kunata, parikusatanata, natanata, purikanata, uttaratanata, kapinata, kunjhanata, sumukhanata, chavambharanata, khagavankambharanata, pusakaranata, hisa utrudaranata, samarayatanata, sirakusam, kotalata, tara, madhukharava, tiksa, bhatirasu, dubhanamararasu, vahanapajni, samdirajava, amarajava, mahuragajala, anidhabhara, anidhaka, avahamariganidhaka, tamsa tambhadudukhaya, svaha.'

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爾時，世尊說此陀羅尼時，彼大眾中六萬億人得柔順忍，復有六十頻婆羅人得須陀洹果、斯陀含果、阿那含果、阿羅漢果。

「善男子！汝可持我此陀羅尼往娑婆界如我辭曰：『北方去此八十恒河沙佛剎，過是數已有佛世界名普上香，亦具五濁。彼中有佛，號德花藏如來、應供、正遍知，現在說法。問訊釋迦牟尼佛：少病、少惱，氣力安不？諸弟子眾樂聽法如說行不？能摧四魔諸惡龍不？佛轉法輪無障礙不？』善男子！于彼釋迦牟尼佛所，說日藏法門，能壞魔王龍王境界，滅除惡業，說此奢摩裴多悉致大授記陀羅尼，欲令此陀羅尼有大勢力大利益，能令眾生安隱快樂滅諸煩惱，乃至棄捨苦擔。」

爾時，德華藏佛諸弟子眾咸共贊言：「善哉，善哉！希有世尊！希有世尊！如來智慧一切法中無障無礙，我等從昔已來初未得聞如是甚深大陀羅尼，能與眾生安隱快樂，聽此陀羅尼已悉發勇猛讀誦受持。何以故？此陀羅尼有如是無量無邊大功德故。」

爾時，虛空藏菩薩摩訶薩白佛言：「世尊！若有眾生怖畏生死欣樂涅槃，一心稱名禮拜供養德華藏佛，並誦此陀羅尼生希有心，彼諸眾生增長善根獲大利益。」

爾時，德華藏佛告虛空藏菩薩摩訶薩言：「善男子！如是，如是！如汝所說。善男

【現代漢語翻譯】 現代漢語譯本 當時，世尊宣說此陀羅尼時，在場的大眾中有六萬億人獲得了柔順忍（一種對佛法真理的深刻理解和接受），又有六十頻婆羅（數量單位，相當於百億）人證得了須陀洹果（預流果，初果）、斯陀含果（一來果，二果）、阿那含果（不還果，三果）、阿羅漢果（無學果，四果）。 『善男子！你可以帶著我的這個陀羅尼前往娑婆世界，按照我的話這樣說：『從北方經過八十恒河沙數（極多的數量）的佛剎（佛的國土），過了這些數量之後，有一個佛的世界名為普上香，那裡也存在五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一尊佛，號為德花藏如來（如來是佛的十號之一，指佛的真如法身）、應供（應受人天供養）、正遍知（對一切法普遍而正確的知曉），現在正在說法。請代我問候釋迦牟尼佛：是否少病少惱，身體安康？他的弟子們是否樂於聽法並如法修行？是否能夠降伏四魔（煩惱魔、五陰魔、死魔、天魔）和各種惡龍？佛陀轉法輪（宣講佛法）是否沒有障礙？』善男子！在那位釋迦牟尼佛那裡，宣說日藏法門（一種佛法修行方法），能夠摧毀魔王和龍王的勢力範圍，消除惡業。宣說這個奢摩裴多悉致大授記陀羅尼（一種具有強大力量的咒語），是爲了讓這個陀羅尼具有強大的力量和巨大的利益，能夠讓眾生安穩快樂，消除各種煩惱，乃至捨棄痛苦的負擔。』 當時，德華藏佛的弟子們都一起讚歎說：『太好了，太好了！稀有的世尊！稀有的世尊！如來的智慧在一切法中都沒有障礙，我們從過去到現在，從未聽聞過如此甚深的大陀羅尼，能夠給予眾生安穩快樂。聽聞這個陀羅尼后，我們都發起了勇猛之心，要讀誦受持。為什麼呢？因為這個陀羅尼有如此無量無邊的大功德。』 當時，虛空藏菩薩摩訶薩（大菩薩）對佛說：『世尊！如果有眾生畏懼生死，欣求涅槃（寂滅的境界），一心稱念、禮拜、供養德華藏佛，並且誦持這個陀羅尼，生起稀有之心，這些眾生就會增長善根，獲得巨大的利益。』 當時，德華藏佛告訴虛空藏菩薩摩訶薩說：『善男子！是的，是的！正如你所說。善男

【English Translation】 English version At that time, when the World Honored One was speaking this Dharani, among the great assembly, sixty trillion people attained the Kshanti of Gentleness (a profound understanding and acceptance of the truth of the Dharma), and sixty Pimbara (a unit of quantity, equivalent to hundreds of billions) people attained the Srotaapanna Fruit (Stream-enterer, the first stage), the Sakrdagamin Fruit (Once-returner, the second stage), the Anagamin Fruit (Non-returner, the third stage), and the Arhat Fruit (the fourth and final stage). 『Good man! You may take this Dharani of mine to the Saha world, and according to my words, say: 『Going north from here, passing eighty Ganges sands of Buddha lands, beyond that number, there is a Buddha world named Universal Fragrance, which also has the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life). There is a Buddha there, named Virtue Flower Treasury Tathagata (Tathagata is one of the ten titles of a Buddha, referring to the Buddha's true suchness body), Worthy of Offerings (worthy of receiving offerings from humans and gods), Perfectly and Universally Enlightened (having universal and correct knowledge of all dharmas), who is now expounding the Dharma. Please inquire on my behalf to Shakyamuni Buddha: Is he free from illness and affliction, and is his body healthy? Are his disciples happy to listen to the Dharma and practice accordingly? Is he able to subdue the four maras (the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the heavenly beings) and all evil dragons? Is the Buddha's turning of the Dharma wheel (expounding the Dharma) without obstacles?』 Good man! In that place of Shakyamuni Buddha, expound the Dharma Gate of Sun Treasury (a method of Buddhist practice), which can destroy the power of the Mara King and the Dragon Kings, and eliminate evil karma. Expound this Shama Peiduo Xizhi Great Prediction Dharani (a mantra with great power), in order to make this Dharani have great power and great benefits, enabling sentient beings to be peaceful and happy, eliminate all afflictions, and even abandon the burden of suffering.』 At that time, the disciples of Virtue Flower Treasury Buddha all praised together, saying: 『Excellent, excellent! Rare World Honored One! Rare World Honored One! The Tathagata's wisdom is without obstruction in all dharmas. From the past until now, we have never heard of such a profound great Dharani, which can give sentient beings peace and happiness. After hearing this Dharani, we have all aroused courageous minds to recite and uphold it. Why? Because this Dharani has such immeasurable and boundless great merits.』 At that time, Bodhisattva Mahasattva (Great Bodhisattva) Akasagarbha said to the Buddha: 『World Honored One! If there are sentient beings who fear birth and death, and desire Nirvana (the state of extinction), and wholeheartedly recite, bow to, and make offerings to Virtue Flower Treasury Buddha, and also recite this Dharani, giving rise to a rare mind, these sentient beings will increase their good roots and obtain great benefits.』 At that time, Virtue Flower Treasury Buddha said to Bodhisattva Mahasattva Akasagarbha: 『Good man! It is so, it is so! Just as you have said. Good man

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子！我于往昔修菩提時，勤求方便作如是愿，我得阿耨多羅三藐三菩提時，若有十方諸佛國土，其中眾生樂行佈施乃至智慧。若能至心稱我名號禮拜供養，令彼眾生無有天人阿修羅等能加惡者，亦無有能障礙修行六波羅蜜者。又能增益無量善根，唯除過去造極惡業者。若此愿不成，我誓不取成等正覺。

「善男子！若有婦人慾求子者，若復不願有多子者，若有懷妊怖畏產難，彼諸人等應當至心稱我名號禮拜供養。若人非人無能得便，亦無惡咒毒藥能令身心受逼迫苦，乃至一念能加惡者，我誓不取阿耨多羅三藐三菩提。

「善男子！我于往昔求菩提時作如是愿，覆護利益一切眾生，是故眾生應當至心稱我名號禮拜供養，一切諸惡皆悉除滅決定無疑，唯除過去極重惡業現受報者。」

爾時，虛空藏菩薩白佛言：「希有世尊！不可思議，我今欲往娑婆世界見釋迦牟尼佛，但彼眾生弊惡嫉妒，無慈悲心不知報恩，言常粗獷多行邪見無惱我耶，我今往彼或無利益？」

佛言：「善男子！無如是事，誰是成就四無量心而能加惡，假使百千諸魔眷屬亦無障礙者。善男子！汝于往昔無量劫來，而常修行四無量心，汝莫怖畏。

「善男子！我有陀羅尼從四無量梵行中生，能滅諸惡乃至惡夢，汝可受持此陀

【現代漢語翻譯】 現代漢語譯本：『子！我過去在修行菩提道時，勤奮尋求方便法門，並立下這樣的誓願：當我證得阿耨多羅三藐三菩提（無上正等正覺）時，如果有十方諸佛國土中的眾生，喜歡修行佈施乃至智慧等善行，如果他們能至誠懇切地稱念我的名號，禮拜供養我，那麼就沒有任何天人、阿修羅等能夠加害他們，也沒有任何事物能夠障礙他們修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。而且還能增益他們無量的善根，唯獨過去造下極惡業的人除外。如果這個誓願不能實現，我誓不成佛。』 『善男子！如果有婦女想要生孩子，或者不希望生太多孩子，或者有懷孕的婦女害怕生產困難，這些人應當至誠懇切地稱念我的名號，禮拜供養我。那麼，無論是人還是非人，都不能夠加害他們，也沒有任何惡咒或毒藥能夠使他們的身心遭受逼迫痛苦，甚至連一念的惡意都不能加給他們。如果這個誓願不能實現，我誓不成佛。』 『善男子！我過去在尋求菩提道時，立下這樣的誓願，要覆蓋保護和利益一切眾生。因此，眾生應當至誠懇切地稱念我的名號，禮拜供養我，那麼一切諸惡都將消除滅盡，這是毫無疑問的，唯獨過去造下極重惡業現在正在承受果報的人除外。』 當時，虛空藏菩薩（代表智慧和慈悲的菩薩）對佛說：『希有世尊（佛的尊稱）！真是不可思議！我現在想去娑婆世界（我們所居住的世界）拜見釋迦牟尼佛（佛教的創始人），但是那裡的眾生品性惡劣，充滿嫉妒，沒有慈悲心，不懂得報恩，言語常常粗暴，多行邪見，他們不會惱害我嗎？我去了那裡或許沒有什麼利益吧？』 佛說：『善男子！不會有這樣的事。誰是成就四無量心（慈、悲、喜、舍）的人，反而會加害於你呢？即使有成百上千的魔王眷屬，也不能障礙你。善男子！你從過去無量劫以來，一直都在修行四無量心，你不要害怕。』 『善男子！我有一個陀羅尼（總持法門），是從四無量梵行（慈、悲、喜、舍的修行）中產生的，能夠滅除一切諸惡，乃至惡夢。你可以受持這個陀羅尼。』

【English Translation】 English version: 'Son! In the past, when I was cultivating Bodhi, I diligently sought expedient means and made this vow: When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), if there are sentient beings in the Buddha lands of the ten directions who delight in practicing generosity, even up to wisdom, if they can sincerely recite my name, pay homage, and make offerings to me, then no Devas, Asuras, or others will be able to harm them, nor will anything be able to obstruct their practice of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Moreover, it will increase their immeasurable roots of goodness, except for those who have committed extremely evil deeds in the past. If this vow is not fulfilled, I vow not to attain perfect enlightenment.' 'Good man! If there are women who desire children, or do not wish to have many children, or if there are pregnant women who fear difficulties in childbirth, these people should sincerely recite my name, pay homage, and make offerings to me. Then, whether human or non-human, no one will be able to harm them, nor will any evil curses or poisons be able to cause their bodies and minds to suffer distress, not even a single thought of malice can be inflicted upon them. If this vow is not fulfilled, I vow not to attain Anuttara-samyak-sambodhi.' 'Good man! In the past, when I was seeking Bodhi, I made this vow to cover, protect, and benefit all sentient beings. Therefore, sentient beings should sincerely recite my name, pay homage, and make offerings to me. Then, all evils will be completely eradicated without a doubt, except for those who have committed extremely heavy evil deeds in the past and are currently receiving their retribution.' At that time, Bodhisattva Akasagarbha (a Bodhisattva representing wisdom and compassion) said to the Buddha: 'Rare World Honored One (a respectful title for the Buddha)! It is inconceivable! I now wish to go to the Saha world (the world we live in) to see Shakyamuni Buddha (the founder of Buddhism), but the sentient beings there are wicked and jealous, without compassion, do not know how to repay kindness, their speech is often harsh, and they engage in many wrong views. Will they not harm me? Perhaps there will be no benefit for me to go there?' The Buddha said: 'Good man! There will be no such thing. Who is it that has achieved the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) and would harm you? Even if there are hundreds of thousands of demon retinues, they will not be able to obstruct you. Good man! You have been cultivating the Four Immeasurable Minds for countless kalpas in the past, you should not be afraid.' 'Good man! I have a Dharani (a method of holding and remembering) that arises from the Four Immeasurable Brahma Viharas (the practice of loving-kindness, compassion, joy, and equanimity), which can extinguish all evils, even bad dreams. You can receive and uphold this Dharani.'

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羅尼。若有多瞋眾生聞此咒者皆生慈心，若不生者或便惛睡。」

爾時，世尊即說咒曰：

「怛绖他(一)　浮呼鼻利呵(二)　浮浮啰(三)　㖶羅啰婆(四)　一邏(五)　娑呵(六)　呵籌(七)　伽籌(八)　伽伽那叉(九)　奢摩奢摩(十)　蜜多啰蜜多啰(十一)　斫迦啰(十二)　跋帝帝隸(十三)　娑伽啰帝隸(十四)　豆利哆吲(香指反)寐(十五)　吲黎呵跋醯(十六)　那邏阇嚌(十七)　夜婆那蜜低黎(十八)　綺底蜜低黎(十九)　婆利蜜低黎(二十)　始佉蜜低黎(二十一)　摩都啰蜜低黎(二十二)　佉伽蜜低黎(二十三)　薩都阇蜜低黎(二十四)　薩婆羯摩蜜低黎(二十五)　摩那跋利哆蜜低黎(二十六)　陀胝(張夷反)濕婆啰蜜低黎(二十七)　莎和呵(二十八)

「善男子！此陀羅尼名滅一切惡及諸惡夢。其有誦持者，應以瞻卜油咒之七遍，用涂兩手及用涂面。諸噁心人睹見之者，皆生歡喜，乃至惡龍、夜叉、迦吒富單那等，乃至千萬諸魔眷屬不起噁心，況加惡事！假使滿四天下諸惡眾生，咒一合水而以散之，令彼眾生皆生信心，乃至不起一念之惡。若有濁水滿四大海，取一合水以此咒咒之投彼大海，能令濁水悉變澄清。善男子！汝可持此陀羅尼往娑婆

【現代漢語翻譯】 現代漢語譯本：羅尼（Roni），如果有很多嗔恨的眾生聽到這個咒語，都會生起慈悲心，如果不能生起慈悲心，或許就會昏睡過去。 這時，世尊就說了這個咒語： 『怛绖他（tadyatha，即說咒語時的起語） 浮呼鼻利呵（bhuhbiliha） 浮浮啰（bhubhura） 㖶羅啰婆（calalabha） 一邏（ila） 娑呵（svaha，咒語結尾的常用語） 呵籌（hacau） 伽籌（ghacau） 伽伽那叉（gaganaksa） 奢摩奢摩（samasama） 蜜多啰蜜多啰（mitramitra） 斫迦啰（cakara） 跋帝帝隸（bhatidili） 娑伽啰帝隸（sagaratili） 豆利哆吲（dulita yin）寐（me） 吲黎呵跋醯（ilihabahi） 那邏阇嚌（narajaji） 夜婆那蜜低黎（yabanamitili） 綺底蜜低黎（kitimitili） 婆利蜜低黎（bharimitili） 始佉蜜低黎（sikhimitili） 摩都啰蜜低黎（madhuramitili） 佉伽蜜低黎（khagamitili） 薩都阇蜜低黎（satujamitili） 薩婆羯摩蜜低黎（sarvakarmamitili） 摩那跋利哆蜜低黎（manabharitamitili） 陀胝（dhaci）濕婆啰蜜低黎（svaramitili） 莎和呵（svaha）。』 『善男子！這個陀羅尼（dharani，總持，能持一切善，遮一切惡的咒語）名為滅一切惡及諸惡夢。如果有誦持這個咒語的人，應該用瞻卜油（campaka oil，一種香油）咒之七遍，用來塗抹雙手和麵部。那些心懷惡意的人看到他，都會生起歡喜心，乃至惡龍、夜叉（yaksa，一種鬼神）、迦吒富單那（kataputana，一種惡鬼）等，乃至千萬諸魔眷屬都不會生起噁心，更何況會做惡事！假使整個四天下（sih-lokadhatu，佛教宇宙觀中的一個世界）的惡眾生，用咒語加持一合水（一小份水）然後潑灑出去，能讓那些眾生都生起信心，乃至不起一絲惡念。如果渾濁的水充滿了四大海，取一合水用這個咒語加持后投入大海，能讓渾濁的水全部變得清澈。善男子！你可以持這個陀羅尼前往娑婆（saha，我們所處的世界）。』

【English Translation】 English version: Roni, if many beings full of anger hear this mantra, they will all generate compassion. If they do not generate compassion, they might fall into a deep sleep. At that time, the World Honored One then spoke this mantra: 'Tadyatha (thus it is), bhuhbiliha, bhubhura, calalabha, ila, svaha, hacau, ghacau, gaganaksa, samasama, mitramitra, cakara, bhatidili, sagaratili, dulita yin me, ilihabahi, narajaji, yabanamitili, kitimitili, bharimitili, sikhimitili, madhuramitili, khagamitili, satujamitili, sarvakarmamitili, manabharitamitili, dhaci svaramitili, svaha.' 'Good man! This dharani (a type of mantra) is named the destroyer of all evil and all bad dreams. Those who recite and uphold it should consecrate campaka oil seven times with this mantra, and use it to anoint their hands and face. When those with evil intentions see them, they will all generate joy, even evil dragons, yakshas (a type of spirit), kataputanas (a type of demon), and even millions of demon retinues will not generate evil thoughts, let alone commit evil deeds! If all the evil beings in the four continents (sih-lokadhatu, a world in Buddhist cosmology) were to have a handful of water consecrated with this mantra and then sprinkled on them, it would cause those beings to generate faith, and not even a single evil thought would arise. If turbid water filled the four great oceans, taking a handful of water, consecrating it with this mantra, and throwing it into the ocean, it could cause all the turbid water to become clear. Good man! You can take this dharani and go to the Saha world (the world we live in).'

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界。」

爾時，無量阿僧祇菩薩摩訶薩，異口同聲作如是言：「我等今者渴仰欲見大德世尊釋迦牟尼佛，禮拜供養尊重讚歎，亦欲觀彼大眾集會，聽日藏法門壞龍境界炎品，為除一切眾生諸惡業故，惟愿世尊聽我往彼。」

佛言：「善男子！欲往隨意，應當一心以游彼國，汝等皆可變作轉輪聖王，七寶成就千子具足，莊嚴其身如轉輪王法。」

即時八十千萬菩薩摩訶薩與虛空藏菩薩，恭敬圍繞德華藏佛，繞三匝已上升虛空。是諸菩薩摩訶薩眾，各自化作轉輪王身，七寶成就千子具足，像兵、馬兵、車兵、步兵，如是種種莊嚴如輪王法，即從彼發，一念之頃至娑婆世界，以閻浮提金末散娑婆世界佛及菩薩聲聞大眾，如是金末皆悉遍滿娑婆世界。復以龍栴檀香末而以散之，復以真珠亦以散之，復以真珠、金瓔珞具亦以散之，復以頸珠而用散之，復以種種瓔珞種種衣服而以散之，復以種種幢幡寶蓋亦以散之。其諸菩薩摩訶薩眾，皆為供養釋迦牟尼多陀阿伽度阿羅呵三藐三佛陀。

彼諸菩薩摩訶薩眾作是供養已，恭敬圍繞右繞娑婆世界。繞三匝已，而來至此四天下中摩伽陀國釋迦牟尼佛所。到已，恭敬禮拜繞佛三匝，卻住一面。

大方等大集經卷第三十六 大正藏第 13 冊 No. 03

【現代漢語翻譯】 現代漢語譯本： 『界』。 那時，無數阿僧祇（意為不可思議的巨大數量）的菩薩摩訶薩（意為偉大的菩薩）異口同聲地說：『我們現在渴望見到大德世尊釋迦牟尼佛，禮拜供養，尊重讚歎，也想觀看那裡的菩薩大眾，聽聞《日藏法門》中關於破除龍境界的炎品，爲了消除一切眾生的各種惡業，唯愿世尊允許我們前往那裡。』 佛說：『善男子！想去就去吧，應當一心一意地前往那個佛國。你們都可以變化成轉輪聖王（意為統治世界的理想君主），擁有七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）成就，千子具足，以轉輪王的儀態莊嚴自身。』 當時，八十千萬菩薩摩訶薩與虛空藏菩薩，恭敬地圍繞著德華藏佛，繞了三圈后升入虛空。這些菩薩摩訶薩眾，各自化作轉輪王的身形，七寶成就，千子具足，擁有象兵、馬兵、車兵、步兵，以各種方式莊嚴自身，如同轉輪王一般。他們立即從那裡出發，一念之間就到達了娑婆世界（意為我們所處的世界），用閻浮提（意為我們所處的大陸）的金末撒向娑婆世界的佛、菩薩和聲聞大眾，這些金末遍佈整個娑婆世界。他們又用龍栴檀香末撒向那裡，又用珍珠撒向那裡，又用珍珠和金瓔珞撒向那裡，又用頸珠撒向那裡，又用各種瓔珞和各種衣服撒向那裡，又用各種幢幡和寶蓋撒向那裡。這些菩薩摩訶薩眾，都是爲了供養釋迦牟尼多陀阿伽度（如來）阿羅呵（應供）三藐三佛陀（正等覺）。 這些菩薩摩訶薩眾做完供養后，恭敬地圍繞娑婆世界右繞三圈，然後來到這四天下（意為佛教宇宙觀中的四大洲）中的摩伽陀國（意為古印度的一個王國）釋迦牟尼佛所在之處。到達后，他們恭敬地禮拜，繞佛三圈，然後退到一邊站立。

【English Translation】 English version: '...realm.' At that time, immeasurable asamkhya (meaning countless) Bodhisattva-Mahasattvas (meaning great Bodhisattvas), with one voice, spoke thus: 'We now yearn to see the greatly virtuous World Honored One, Shakyamuni Buddha, to bow, make offerings, respect, and praise him. We also wish to observe that great assembly, and to hear the 'Flame Chapter' of the 'Sun Treasury Dharma Gate' which destroys the dragon realms, in order to eliminate all evil karmas of all sentient beings. We beseech the World Honored One to allow us to go there.' The Buddha said: 'Good men! If you wish to go, then go as you please. You should go to that Buddha-land with a single mind. You may all transform into Chakravartin Kings (meaning ideal world-ruling monarchs), endowed with the seven treasures (gold, silver, lapis lazuli, carnelian, agate, pearl, and amber), possessing a thousand sons, and adorn yourselves in the manner of a Chakravartin King.' Immediately, eighty million nayutas of Bodhisattva-Mahasattvas, together with Bodhisattva Akasagarbha, respectfully surrounded the Buddha Deva-garbha, circumambulated him three times, and then ascended into the sky. These Bodhisattva-Mahasattvas each transformed into the form of a Chakravartin King, endowed with the seven treasures, possessing a thousand sons, with elephant troops, horse troops, chariot troops, and foot soldiers, adorned in various ways like a Chakravartin King. They immediately departed from there, and in an instant, arrived at the Saha world (meaning the world we inhabit), scattering gold dust from Jambudvipa (meaning the continent we inhabit) upon the Buddhas, Bodhisattvas, and Sravakas (meaning disciples) of the Saha world. This gold dust covered the entire Saha world. They also scattered sandalwood powder from dragons, scattered pearls, scattered pearls and golden necklaces, scattered neck beads, scattered various necklaces and various garments, and scattered various banners and jeweled canopies. All these Bodhisattva-Mahasattvas were making offerings to Shakyamuni Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). After these Bodhisattva-Mahasattvas had made these offerings, they respectfully circumambulated the Saha world three times to the right, and then came to the place where Shakyamuni Buddha was in the Magadha kingdom (meaning an ancient kingdom in India) within the four continents (meaning the four major continents in Buddhist cosmology). Upon arriving, they respectfully bowed, circumambulated the Buddha three times, and then stood to one side.

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97 大方等大集經

大方等大集經卷第三十七

隋天竺三藏那連提耶舍譯

日藏分菩薩使品第三

爾時，頻婆娑羅王見未曾見無量阿僧祇梵天、帝釋天、那羅延天、四天下轉輪聖王。見已，心大歡喜，從坐而起在一面立。

爾時，四使菩薩摩訶薩及其眷屬，合掌向釋迦牟尼佛。時日行藏菩薩以瞻波迦華鬘散釋迦牟尼佛上，而讚歎曰：

「于諸足中最殊勝，　　施諸惡見大光明， 　能說出世平等行，　　行正道者施法印， 　摧滅毒龍及四魔，　　解世煩惱佛為勝。 　豎堅法幢施解脫，　　以大法炬滅眾闇， 　親近善友修集定，　　愍眾生故說福田， 　佛法僧寶甚難得，　　人身信心亦復難。 　雖得人身善友難，　　得善友者壞煩惱， 　眾生惡智煩惱覆，　　速能為滅煩惱網。 　眾生沒于煩惱河，　　佛如大船能拔濟， 　我等諸佛使說欲，　　隨喜如來佛法藏。」

爾時，日行藏菩薩白釋迦牟尼佛言：「世尊！東方過無量恒河沙佛剎，彼有世界名無盡德，佛號瞻波迦華色如來、應供、正遍知，現在說法。彼佛如來使我送欲，並問訊釋迦牟尼佛：『少病、少惱、無多患不？弟子眷屬身力樂不？常安隱不？樂聽法不？聞佛所說如教行不？樂阿蘭若不？』

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷三十七 隋朝天竺三藏那連提耶舍譯 日藏分菩薩使品第三 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）看見了前所未見的無量阿僧祇（asamkhya，佛教計數單位，表示極大的數字）梵天（Brahma，印度教的創造神）、帝釋天（Indra，佛教的守護神）、那羅延天（Narayana，印度教神祇，毗濕奴的化身）、四大洲的轉輪聖王（chakravartin，擁有統治世界的理想君主）。看到這些景象后，他心中非常歡喜，從座位上站起來，站在一旁。 這時，四位使者菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）和他們的眷屬，合掌向釋迦牟尼佛（Sakyamuni Buddha）致敬。當時，日行藏菩薩（Suryagarbha Bodhisattva）用瞻波迦（Champaka）花鬘散在釋迦牟尼佛身上，並讚歎說： 『在一切足中最為殊勝，能施予破除各種邪見的大光明，能說出世間的平等修行，為行正道者施予法印，摧毀毒龍和四魔（四種障礙修行的魔），解脫世間煩惱，佛陀最為殊勝。豎立堅固的法幢，施予解脫，用大法炬熄滅眾生的黑暗，親近善友修習禪定，爲了憐憫眾生而宣說福田，佛法僧三寶非常難得，人身和信心也同樣難得。即使得到人身，善友也很難遇到，得到善友就能摧毀煩惱，眾生被惡智和煩惱覆蓋，佛陀能迅速滅除煩惱之網。眾生沉沒在煩惱的河流中，佛陀如同大船能夠救拔他們，我們這些佛的使者宣說佛的意願，隨喜如來佛的法藏。』 這時，日行藏菩薩對釋迦牟尼佛說：『世尊！在東方，經過無量恒河沙數（Ganges river sand，比喻極多）的佛剎（buddhaksetra，佛所教化的世界），有一個世界名為無盡德，那裡的佛號為瞻波迦華色如來（Champakavarna Tathagata）、應供（arhat，值得供養的人）、正遍知（samyaksambuddha，完全覺悟者），現在正在說法。那位佛如來派遣我來送上問候，並問候釋迦牟尼佛：『少病、少惱、沒有很多疾病嗎？弟子眷屬身心安樂嗎？常常安穩嗎？喜歡聽法嗎？聽聞佛所說的教誨后能如教奉行嗎？喜歡在寂靜處修行嗎？』

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 37 Translated by Tripitaka Narendrayasas of India during the Sui Dynasty Chapter 3: The Envoy of the Bodhisattvas in the Division of the Sun At that time, King Bimbisara, having seen countless asamkhya (an immeasurable number) Brahma (the Hindu god of creation), Indra (the king of the gods), Narayana (a Hindu deity, an avatar of Vishnu), and Chakravartins (universal monarchs) of the four continents, which he had never seen before, was greatly delighted. He rose from his seat and stood to one side. Then, the four envoy Bodhisattva-Mahasattvas and their retinues, with their palms joined, paid homage to Sakyamuni Buddha. At that time, Suryagarbha Bodhisattva scattered Champaka flower garlands upon Sakyamuni Buddha and praised him, saying: 'Among all feet, you are the most supreme, bestowing great light that dispels all wrong views. You can expound the equal practice of transcending the world, granting the Dharma seal to those who walk the righteous path. You destroy the poisonous dragons and the four maras (demons that hinder spiritual progress). You liberate from worldly afflictions; the Buddha is the most supreme. You raise the firm Dharma banner, bestowing liberation. With the great Dharma torch, you extinguish the darkness of beings. You draw near to good friends and cultivate samadhi (meditative concentration). Out of compassion for beings, you speak of the field of merit. The Three Jewels of Buddha, Dharma, and Sangha are extremely rare, and so are human birth and faith. Even if one obtains a human birth, it is difficult to find a good friend. Those who find a good friend can destroy afflictions. Beings are covered by evil wisdom and afflictions, but you can quickly destroy the net of afflictions. Beings are submerged in the river of afflictions, but the Buddha is like a great ship that can rescue them. We, the envoys of the Buddhas, proclaim the Buddha's will, rejoicing in the Dharma treasury of the Tathagata.' At that time, Suryagarbha Bodhisattva said to Sakyamuni Buddha, 'World Honored One! To the east, beyond countless Buddha-ksetras (Buddha-fields) as numerous as the sands of the Ganges River, there is a world named Endless Virtue. The Buddha there is named Champakavarna Tathagata, Arhat, Samyaksambuddha, and is currently teaching the Dharma. That Buddha Tathagata has sent me to deliver greetings and to inquire of Sakyamuni Buddha: 『Are you free from illness, free from distress, and without many ailments? Are your disciples and retinue happy in body and mind? Are you always at peace? Do you enjoy listening to the Dharma? After hearing the Buddha's teachings, do you practice accordingly? Do you enjoy practicing in secluded places?』

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「世尊於此破壞眾魔，獨超眾聖轉于無礙微妙法輪。但此五濁諸惡眾生障礙未盡，于佛法輪不信受者。為是等故，彼瞻波迦華色佛說此日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼欲，名四諦順忍陀羅尼，此陀羅尼有大勢力有大利益，能盡一切欲貪色無色貪，一切慢、增上慢、我慢等。如上所說，此四諦順忍陀羅尼，能壞一切魔王勢力，能令諸天心生歡喜，能令阿修羅迦樓羅生大怖畏，能令緊陀羅心生歡喜，能令摩睺羅伽生怖畏心，能壞外道，于剎利所能與知足。能攝婆羅門令入佛法，能令毗捨生大信心，能令首陀羅生歡喜心，能令女人離諸貪慾，能令智人生歡喜心，令坐禪人樂阿蘭若。能卻一切種種惡事，及諸斗諍、饑饉、疫病、夭橫死者；能除外賊、非時寒熱、惡風雨、惡獸、瀑水、苦辛枯澀諸惡觸等；能建立法幢光顯佛法，令法母久住佛種不滅。能安慰生死流轉眾生，能生盡智，能覺無生智，能裂一切無明暗聚，能捨一切苦擔能幹一切苦海。」

爾時，日行藏菩薩，即說如上四諦順忍陀羅尼：

「𡃂绖咃(一)　婆裔婆野波履婆隸(二)　婆醯婆訶波履婆隸(三)　必利洟(他地反)仳必利洟(他地反)鼻波履婆隸(四)　阿捭阿跛波履婆隸(五)　低誓低社波履波隸(六)　末隸末邏波履波隸

【現代漢語翻譯】 現代漢語譯本：'世尊在此摧毀了所有魔障，獨自超越了所有聖者，轉動著無礙微妙的法輪。但由於這五濁惡世的眾生障礙尚未完全消除，對於佛陀的教法不信受。爲了這些眾生，那位身色如瞻波迦花（一種黃色花）的佛陀宣說了這個名為《日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼》的法門，也稱為《四諦順忍陀羅尼》。此陀羅尼具有強大的力量和巨大的利益，能夠消除一切對欲界的貪慾、對色界和無色界的貪慾，以及一切的驕慢、增上慢、我慢等。如上所述，此《四諦順忍陀羅尼》能夠摧毀一切魔王的勢力，能夠使諸天心生歡喜，能夠使阿修羅（非天神）、迦樓羅（金翅鳥）產生巨大的恐懼，能夠使緊陀羅（天樂神）心生歡喜，能夠使摩睺羅伽（大蟒神）產生恐懼心，能夠摧毀外道，能夠使剎帝利（統治階級）知足。能夠攝受婆羅門（祭司階級）進入佛法，能夠使毗舍（商人階級）生起大信心，能夠使首陀羅（奴隸階級）生起歡喜心，能夠使女人遠離各種貪慾，能夠使智者心生歡喜，使坐禪的人樂於住在寂靜的處所。能夠消除一切種種惡事，以及各種鬥爭、饑荒、瘟疫、橫死；能夠消除外來的盜賊、不合時節的寒熱、惡劣的風雨、兇猛的野獸、洪水、苦澀乾燥等各種不好的觸感；能夠建立法幢，光顯佛法，使法母（佛法）長久住世，佛種不滅。能夠安慰在生死輪迴中流轉的眾生，能夠生起盡智，能夠覺悟無生智，能夠破除一切無明黑暗的聚集，能夠捨棄一切痛苦的負擔，能夠使一切苦海乾涸。' 當時，日行藏菩薩，即刻宣說了如上的《四諦順忍陀羅尼》： '唵 绖咃(一) 婆裔婆野波履婆隸(二) 婆醯婆訶波履婆隸(三) 必利洟(他地反)仳必利洟(他地反)鼻波履婆隸(四) 阿捭阿跛波履婆隸(五) 低誓低社波履婆隸(六) 末隸末邏波履婆隸'

【English Translation】 English version: 'The World Honored One, having destroyed all the demons here, alone transcends all the sages, and turns the unobstructed and subtle Dharma wheel. However, because the obstacles of the beings in this five turbidities world are not yet completely eliminated, they do not believe in and accept the Buddha's teachings. For the sake of these beings, the Buddha whose body color is like the Champaka flower (a yellow flower) spoke this Dharma called 'The Dharani of the Sun Treasury Practice that Destroys the Dragon Realm and the Flames, and Exhausts the Evil Karma of All Beings,' also known as the 'Dharani of the Four Noble Truths and Acceptance.' This Dharani has great power and great benefits, capable of eliminating all desires for the desire realm, desires for the form and formless realms, as well as all arrogance, excessive arrogance, and self-arrogance. As mentioned above, this 'Dharani of the Four Noble Truths and Acceptance' can destroy the power of all demon kings, can make the gods rejoice, can cause the Asuras (demi-gods) and Garudas (golden-winged birds) to feel great fear, can make the Kinnaras (celestial musicians) rejoice, can cause the Mahoragas (great serpent gods) to feel fear, can destroy external paths, and can bring contentment to the Kshatriyas (ruling class). It can gather the Brahmins (priest class) into the Buddha's Dharma, can make the Vaishyas (merchant class) generate great faith, can make the Shudras (slave class) generate joy, can make women leave all desires, can make the wise rejoice, and make those who practice meditation enjoy living in quiet places. It can eliminate all kinds of evil things, as well as various struggles, famines, plagues, and untimely deaths; it can eliminate external thieves, untimely cold and heat, bad winds and rain, fierce beasts, floods, bitter and dry and other bad sensations; it can establish the Dharma banner, illuminate the Buddha's Dharma, and make the Dharma mother (Buddha's teachings) live long in the world, so that the Buddha's seed will not be extinguished. It can comfort beings who are transmigrating in the cycle of birth and death, can generate the wisdom of exhaustion, can awaken the wisdom of non-birth, can break the accumulation of all ignorance and darkness, can abandon all burdens of suffering, and can dry up all the seas of suffering.' At that time, the Bodhisattva Sun Treasury Practice, immediately spoke the above 'Dharani of the Four Noble Truths and Acceptance': 'Om 绖咃(one) 婆裔婆野波履婆隸(two) 婆醯婆訶波履婆隸(three) 必利洟(ta di fan)仳必利洟(ta di fan)鼻波履婆隸(four) 阿捭阿跛波履婆隸(five) 低誓低社波履婆隸(six) 末隸末邏波履婆隸'

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(七)　卻偈(其隸反)卻伽(其個反)波履婆隸(八)　阿盧翅阿盧迦(其可反)波履婆隸(九)　薩他迷(芒閉反)薩他么波履波隸(十)　曷羅(厘可反)誓曷羅(厘可反)社波履婆隸(十一)　徙隸徙邏波履婆隸(十二)　伽迷伽么波履婆隸(十三)　阿蒱婆波履婆隸(十四)　羅么羅么(十五)　羅謎(芒閉反)羅么(十六)　曷啰剆(勒可反)曷羅邏(十七)　阿啰羅阿啰羅么(十八)　䏶蹋婆(蒱么反)攘娜復䫂(登我反)(十九)　伽邏彌復䫂(登我反)(二十)　揭邏磨波履婆隸(二十一)　斫芻揭邏醯斫芻揭邏訶波履婆隸(二十二)　輸嚧怛啰揭邏醯輸嚧怛啰揭邏訶波履婆隸(二十三)　伽羅娜揭邏醯伽羅娜揭邏訶波履婆隸(二十四)　什婆揭邏醯什婆揭邏訶波履婆隸(二十五)　迦耶揭邏醯迦耶揭邏訶波履婆隸(二十六)　么那揭邏醯么娜揭邏訶波履婆隸(二十七)　馺跛曷利舍揭邏醯馺跛曷利舍揭邏訶波履婆隸(二十八)　鞞䫂娜揭邏醯鞞䫂娜揭邏訶波履婆隸(二十九)　怛履瑟那揭羅醯怛履瑟那揭羅訶波履婆隸(三十)　憂波陀那揭邏醯憂波陀那揭邏訶波履婆隸(三十一)　婆[(口皮)/女]揭邏醯婆[(口皮)/女]揭邏訶波履婆隸(三十二)　阇帝揭邏醯阇帝揭邏訶波履婆隸(

【現代漢語翻譯】 現代漢語譯本 （七）卻偈(卻偈：一種咒語)卻伽(卻伽：一種咒語)波履婆隸(波履婆隸：一種咒語)。 （八）阿盧翅(阿盧翅：一種咒語)阿盧迦(阿盧迦：一種咒語)波履婆隸(波履婆隸：一種咒語)。 （九）薩他迷(薩他迷：一種咒語)薩他么波履波隸(薩他么波履波隸：一種咒語)。 （十）曷羅(曷羅：一種咒語)誓曷羅(誓曷羅：一種咒語)社波履婆隸(社波履婆隸：一種咒語)。 （十一）徙隸(徙隸：一種咒語)徙邏波履婆隸(徙邏波履婆隸：一種咒語)。 （十二）伽迷(伽迷：一種咒語)伽么波履婆隸(伽么波履婆隸：一種咒語)。 （十三）阿蒱婆波履婆隸(阿蒱婆波履婆隸：一種咒語)。 （十四）羅么羅么(羅么羅么：一種咒語)。 （十五）羅謎(羅謎：一種咒語)羅么(羅么：一種咒語)。 （十六）曷啰剆(曷啰剆：一種咒語)曷羅邏(曷羅邏：一種咒語)。 （十七）阿啰羅阿啰羅么(阿啰羅阿啰羅么：一種咒語)。 （十八）䏶蹋婆(䏶蹋婆：一種咒語)攘娜復䫂(攘娜復䫂：一種咒語)。 （十九）伽邏彌復䫂(伽邏彌復䫂：一種咒語)。 （二十）揭邏磨波履婆隸(揭邏磨波履婆隸：一種咒語)。 （二十一）斫芻揭邏醯(斫芻揭邏醯：眼根執取)斫芻揭邏訶波履婆隸(斫芻揭邏訶波履婆隸：眼根執取波履婆隸)。 （二十二）輸嚧怛啰揭邏醯(輸嚧怛啰揭邏醯：耳根執取)輸嚧怛啰揭邏訶波履婆隸(輸嚧怛啰揭邏訶波履婆隸：耳根執取波履婆隸)。 （二十三）伽羅娜揭邏醯(伽羅娜揭邏醯：鼻根執取)伽羅娜揭邏訶波履婆隸(伽羅娜揭邏訶波履婆隸：鼻根執取波履婆隸)。 （二十四）什婆揭邏醯(什婆揭邏醯：舌根執取)什婆揭邏訶波履婆隸(什婆揭邏訶波履婆隸：舌根執取波履婆隸)。 （二十五）迦耶揭邏醯(迦耶揭邏醯：身根執取)迦耶揭邏訶波履婆隸(迦耶揭邏訶波履婆隸：身根執取波履婆隸)。 （二十六）么那揭邏醯(么那揭邏醯：意根執取)么娜揭邏訶波履婆隸(么娜揭邏訶波履婆隸：意根執取波履婆隸)。 （二十七）馺跛曷利舍揭邏醯(馺跛曷利舍揭邏醯：七識執取)馺跛曷利舍揭邏訶波履婆隸(馺跛曷利舍揭邏訶波履婆隸：七識執取波履婆隸)。 （二十八）鞞䫂娜揭邏醯(鞞䫂娜揭邏醯：煩惱執取)鞞䫂娜揭邏訶波履婆隸(鞞䫂娜揭邏訶波履婆隸：煩惱執取波履婆隸)。 （二十九）怛履瑟那揭羅醯(怛履瑟那揭羅醯：渴愛執取)怛履瑟那揭羅訶波履婆隸(怛履瑟那揭羅訶波履婆隸：渴愛執取波履婆隸)。 （三十）憂波陀那揭邏醯(憂波陀那揭邏醯：取執取)憂波陀那揭邏訶波履婆隸(憂波陀那揭邏訶波履婆隸：取執取波履婆隸)。 （三十一）婆[(口皮)/女]揭邏醯(婆[(口皮)/女]揭邏醯：有執取)婆[(口皮)/女]揭邏訶波履婆隸(婆[(口皮)/女]揭邏訶波履婆隸：有執取波履婆隸)。 （三十二）阇帝揭邏醯(阇帝揭邏醯：生執取)阇帝揭邏訶波履婆隸(阇帝揭邏訶波履婆隸：生執取波履婆隸)。

【English Translation】 English version (7) Kye-ge (Kye-ge: a kind of mantra), Kye-ga (Kye-ga: a kind of mantra), Pari-bhari (Pari-bhari: a kind of mantra). (8) A-lu-chi (A-lu-chi: a kind of mantra), A-lu-ka (A-lu-ka: a kind of mantra), Pari-bhari (Pari-bhari: a kind of mantra). (9) Sa-ta-me (Sa-ta-me: a kind of mantra), Sa-ta-ma Pari-bhari (Sa-ta-ma Pari-bhari: a kind of mantra). (10) Ha-la (Ha-la: a kind of mantra), Shi-ha-la (Shi-ha-la: a kind of mantra), She-pari-bhari (She-pari-bhari: a kind of mantra). (11) Si-li (Si-li: a kind of mantra), Si-la Pari-bhari (Si-la Pari-bhari: a kind of mantra). (12) Ga-me (Ga-me: a kind of mantra), Ga-ma Pari-bhari (Ga-ma Pari-bhari: a kind of mantra). (13) A-bu-ba Pari-bhari (A-bu-ba Pari-bhari: a kind of mantra). (14) La-ma La-ma (La-ma La-ma: a kind of mantra). (15) La-me (La-me: a kind of mantra), La-ma (La-ma: a kind of mantra). (16) Ha-la-li (Ha-la-li: a kind of mantra), Ha-la-la (Ha-la-la: a kind of mantra). (17) A-la-la A-la-la-ma (A-la-la A-la-la-ma: a kind of mantra). (18) Ta-ta-ba (Ta-ta-ba: a kind of mantra), Rang-na-fu-deng (Rang-na-fu-deng: a kind of mantra). (19) Ga-la-mi-fu-deng (Ga-la-mi-fu-deng: a kind of mantra). (20) Ge-la-ma Pari-bhari (Ge-la-ma Pari-bhari: a kind of mantra). (21) Chak-shu-ge-la-hi (Chak-shu-ge-la-hi: grasping with the eye faculty), Chak-shu-ge-la-ha Pari-bhari (Chak-shu-ge-la-ha Pari-bhari: grasping with the eye faculty Pari-bhari). (22) Shu-lu-ta-la-ge-la-hi (Shu-lu-ta-la-ge-la-hi: grasping with the ear faculty), Shu-lu-ta-la-ge-la-ha Pari-bhari (Shu-lu-ta-la-ge-la-ha Pari-bhari: grasping with the ear faculty Pari-bhari). (23) Ga-la-na-ge-la-hi (Ga-la-na-ge-la-hi: grasping with the nose faculty), Ga-la-na-ge-la-ha Pari-bhari (Ga-la-na-ge-la-ha Pari-bhari: grasping with the nose faculty Pari-bhari). (24) Shi-ba-ge-la-hi (Shi-ba-ge-la-hi: grasping with the tongue faculty), Shi-ba-ge-la-ha Pari-bhari (Shi-ba-ge-la-ha Pari-bhari: grasping with the tongue faculty Pari-bhari). (25) Ka-ya-ge-la-hi (Ka-ya-ge-la-hi: grasping with the body faculty), Ka-ya-ge-la-ha Pari-bhari (Ka-ya-ge-la-ha Pari-bhari: grasping with the body faculty Pari-bhari). (26) Ma-na-ge-la-hi (Ma-na-ge-la-hi: grasping with the mind faculty), Ma-na-ge-la-ha Pari-bhari (Ma-na-ge-la-ha Pari-bhari: grasping with the mind faculty Pari-bhari). (27) Sa-ba-ha-li-sha-ge-la-hi (Sa-ba-ha-li-sha-ge-la-hi: grasping with the seven consciousnesses), Sa-ba-ha-li-sha-ge-la-ha Pari-bhari (Sa-ba-ha-li-sha-ge-la-ha Pari-bhari: grasping with the seven consciousnesses Pari-bhari). (28) Bi-na-na-ge-la-hi (Bi-na-na-ge-la-hi: grasping with afflictions), Bi-na-na-ge-la-ha Pari-bhari (Bi-na-na-ge-la-ha Pari-bhari: grasping with afflictions Pari-bhari). (29) Ta-li-shi-na-ge-la-hi (Ta-li-shi-na-ge-la-hi: grasping with craving), Ta-li-shi-na-ge-la-ha Pari-bhari (Ta-li-shi-na-ge-la-ha Pari-bhari: grasping with craving Pari-bhari). (30) U-ba-da-na-ge-la-hi (U-ba-da-na-ge-la-hi: grasping with clinging), U-ba-da-na-ge-la-ha Pari-bhari (U-ba-da-na-ge-la-ha Pari-bhari: grasping with clinging Pari-bhari). (31) Ba-va-ge-la-hi (Ba-va-ge-la-hi: grasping with existence), Ba-va-ge-la-ha Pari-bhari (Ba-va-ge-la-ha Pari-bhari: grasping with existence Pari-bhari). (32) Ja-ti-ge-la-hi (Ja-ti-ge-la-hi: grasping with birth), Ja-ti-ge-la-ha Pari-bhari (Ja-ti-ge-la-ha Pari-bhari: grasping with birth Pari-bhari).

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三十三)　社啰摩啰娜揭邏醯社啰摩啰娜揭邏訶波履婆隸(三十四)　獨佉珊多跛揭邏醯獨佉珊多跛揭邏訶波履婆隸(三十五)　阿啰波啰蹋陛社揭邏醯阿啰波啰蹋陛社揭邏訶波履婆隸(三十六)　阿跋䫂鞞婆䫂寫(三十七)　阿跋啰摸跛么婆卸(思夜反)鞞也(三十八)　毗尼跋䫂(三十九)　阿利耶曷啰舍彌(四十)　薩鞞伽膻帝莎波訶(四十一)」

說此咒已，白佛言：「世尊！此四諦順忍陀羅尼，是彼瞻波迦華色佛所送。」

爾時，釋迦牟尼佛聞此咒已，贊言：「善哉，善哉！乃至一切娑婆世界諸佛剎中十方來眾及此剎眾，亦稱善哉，除入定者。」

爾時，釋迦牟尼佛告日行藏菩薩言：「善男子！我今不起此座，于大眾中廣為眾生說此四諦順忍陀羅尼，文字及義不增不減。善男子！汝欲來此，彼瞻波迦華色佛為護汝身不怖畏故，說身受行陀羅尼，乃至說涅槃道日眼蓮華陀羅尼，汝今當爲一切眾生於此宣說。」

爾時，日行藏菩薩即于佛前說所持來日眼蓮華陀羅尼：

「怛绖他(一)　徙阿摩帝(二)　毗盧迦(基我反)么帝(三)　㖶隸(四)　羈(基離反)䫂矣利師(五)　漚制(六)　蘇樓漚制(七)　佛地(徒紙反)毗佛地(徒紙反)(八)　摩訶佛地(九)　郁奴摩

【現代漢語翻譯】 現代漢語譯本 （三十三）社啰摩啰娜揭邏醯（Śarama-raṇa-grahī，執持戰鬥）社啰摩啰娜揭邏訶波履婆隸（Śarama-raṇa-graha-parivāre，執持戰鬥的眷屬）。（三十四）獨佉珊多跛揭邏醯（Dukha-śānta-prakarṣe，止息痛苦）獨佉珊多跛揭邏訶波履婆隸（Dukha-śānta-prakarṣa-parivāre，止息痛苦的眷屬）。（三十五）阿啰波啰蹋陛社揭邏醯（Arapāra-tābhye-grahī，執持無邊）阿啰波啰蹋陛社揭邏訶波履婆隸（Arapāra-tābhye-graha-parivāre，執持無邊的眷屬）。（三十六）阿跋䫂鞞婆䫂寫（Abha-bhi-bhāṣya，無畏的言說）。（三十七）阿跋啰摸跛么婆卸鞞也（Apara-mopa-mā-bhi-ya，無與倫比的）。（三十八）毗尼跋䫂（Vinibha，調伏）。（三十九）阿利耶曷啰舍彌（Ārya-hṛdaya-śami，聖者的心平靜）。（四十）薩鞞伽膻帝莎波訶（Sarve-gati-śānti-svāhā，一切道途寂靜，成就）。（四十一）

說完此咒后，菩薩對佛說：『世尊！這四諦順忍陀羅尼，是那瞻波迦華色佛（Campaka-varṇa-buddha，瞻波迦花色的佛）所贈送的。』

那時，釋迦牟尼佛聽到此咒后，讚歎道：『善哉，善哉！』乃至一切娑婆世界（Saha-loka，我們所居住的世界）諸佛剎土中，十方來眾以及此剎土的眾生，也都稱讚『善哉』，除了入定的人。

那時，釋迦牟尼佛告訴日行藏菩薩（Sūrya-garbha-bodhisattva，如同太陽般光明的菩薩）說：『善男子！我現在不起此座，在大眾中為眾生廣說此四諦順忍陀羅尼，文字和意義都不增不減。善男子！你之所以能來到這裡，是由於那瞻波迦華色佛爲了保護你，使你不生怖畏，所以說了身受行陀羅尼，乃至說了涅槃道日眼蓮華陀羅尼。你現在應當為一切眾生在此宣說。』

那時，日行藏菩薩即在佛前說出他所持來的日眼蓮華陀羅尼：

『怛绖他（Tadyathā，即說咒曰）：（一）徙阿摩帝（Sī-amati，智慧的）(二) 毗盧迦么帝（Viroka-mati，光明的智慧）(三) 㖶隸（Hre，慚愧）(四) 羈䫂矣利師（Kiri-riṣi，行動的聖者）(五) 漚制（Oje，力量）(六) 蘇樓漚制（Suroje，極大的力量）(七) 佛地毗佛地（Buddhi-vibuddhi，覺悟和開悟）(八) 摩訶佛地（Mahā-buddhi，大覺悟）(九) 郁奴摩』

【English Translation】 English version (33) Śarama-raṇa-grahī (one who holds onto battles), Śarama-raṇa-graha-parivāre (the retinue of one who holds onto battles). (34) Dukha-śānta-prakarṣe (the cessation of suffering), Dukha-śānta-prakarṣa-parivāre (the retinue of the cessation of suffering). (35) Arapāra-tābhye-grahī (one who holds onto the boundless), Arapāra-tābhye-graha-parivāre (the retinue of one who holds onto the boundless). (36) Abha-bhi-bhāṣya (fearless speech). (37) Apara-mopa-mā-bhi-ya (incomparable). (38) Vinibha (subduing). (39) Ārya-hṛdaya-śami (the peace of the noble heart). (40) Sarve-gati-śānti-svāhā (peace in all paths, may it be accomplished). (41)

Having spoken this mantra, the Bodhisattva said to the Buddha: 'World Honored One! This Dharani of the Four Noble Truths in accordance with forbearance was sent by that Campaka-varṇa-buddha (Buddha of the color of the Campaka flower).'

At that time, Śākyamuni Buddha, having heard this mantra, praised it, saying: 'Excellent, excellent!' Even all the beings from the ten directions in all the Buddha lands of the Saha-loka (the world we live in), and the beings in this land, also praised 'Excellent,' except for those who were in samadhi.

At that time, Śākyamuni Buddha said to Sūrya-garbha-bodhisattva (the Bodhisattva who is like the sun): 'Good man! I will not rise from this seat, and among the assembly, I will extensively explain this Dharani of the Four Noble Truths in accordance with forbearance to all beings, without adding or subtracting a single word or meaning. Good man! The reason you were able to come here is because that Campaka-varṇa-buddha, in order to protect you and prevent you from being afraid, spoke the Dharani of the practice of the body, and even spoke the Dharani of the Lotus Flower of the Sun's Eye on the Path of Nirvana. Now you should proclaim it here for all beings.'

At that time, Sūrya-garbha-bodhisattva, in front of the Buddha, spoke the Dharani of the Lotus Flower of the Sun's Eye that he had brought:

'Tadyathā (Thus it is said): (1) Sī-amati (wisdom) (2) Viroka-mati (bright wisdom) (3) Hre (shame) (4) Kiri-riṣi (the acting sage) (5) Oje (power) (6) Suroje (great power) (7) Buddhi-vibuddhi (awakening and enlightenment) (8) Mahā-buddhi (great awakening) (9) Udnuma'

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提(十)　郁奴摩爹(十一)　缽剆底篩(疏皆反)達膩(十二)　阿羅伽度蘆婆(十三)　阿啰伽度蘆婆(十四)　缽剆底篩達膩(十五)　頻豆頻豆么底(十六)　質吒質吒缽剆底蒒達膩(十七)　頞勒羈(居離反)(十八)　栴陀羅提(十九)　呵呵(虎我反)質𢰗(竹機反)(二十)　訶䫂膩弭(二十一)　訶䫂迦(基我反)么鞞祇(其利反)(二十二)　訶䫂富娜曷啰婆(二十三)　曷啰栘(二十四)　訶䫂斫芻(二十五)　三摩帝(二十六)　訶䫂毗么地(徒祇反)(二十七)　訶䫂夜奇離(二十八)　訶䫂毗三么揭離(二十九)　訶䫂三姥爹啰社裨(三十)　訶䫂鞞么䫂曷啰誓(三十一)　訶䫂咥(呼旨反)㖑(呼戒反)(三十二)　訶䫂者帝(嘲隸反)(三十三)　訶䫂達么曷啰誓(三十四)　訶䫂蒱呼曷啰誓(三十五)　訶䫂跋社么帝(三十六)　訶䫂噓伽曷啰舍彌(三十七)　訶䫂達么徙蜜帝(三十八)　訶䫂婆憂波陀娜(三十九)　若(如者反)茹若(如者反)(四十)　毗社樹堅(四十一)　毗者社若若(四十二)　娑羅末伽(其我反)若若(四十三)　㖶娑案䫂(四十四)　婆啰伽(其我反)(四十五)　獨敧莎呵(四十六)」

說此咒已，白佛言：「世尊！彼瞻波迦華色佛為護我

【現代漢語翻譯】 現代漢語譯本 提(十)，郁奴摩爹(十一)，缽剆底篩達膩(十二)，阿羅伽度蘆婆(十三)，阿啰伽度蘆婆(十四)，缽剆底篩達膩(十五)，頻豆頻豆么底(十六)，質吒質吒缽剆底蒒達膩(十七)，頞勒羈(居離反)(十八)，栴陀羅提(十九)，呵呵(虎我反)質𢰗(竹機反)(二十)，訶䫂膩弭(二十一)，訶䫂迦(基我反)么鞞祇(其利反)(二十二)，訶䫂富娜曷啰婆(二十三)，曷啰栘(二十四)，訶䫂斫芻(二十五)，三摩帝(二十六)，訶䫂毗么地(徒祇反)(二十七)，訶䫂夜奇離(二十八)，訶䫂毗三么揭離(二十九)，訶䫂三姥爹啰社裨(三十)，訶䫂鞞么䫂曷啰誓(三十一)，訶䫂咥(呼旨反)㖑(呼戒反)(三十二)，訶䫂者帝(嘲隸反)(三十三)，訶䫂達么曷啰誓(三十四)，訶䫂蒱呼曷啰誓(三十五)，訶䫂跋社么帝(三十六)，訶䫂噓伽曷啰舍彌(三十七)，訶䫂達么徙蜜帝(三十八)，訶䫂婆憂波陀娜(三十九)，若(如者反)茹若(如者反)(四十)，毗社樹堅(四十一)，毗者社若若(四十二)，娑羅末伽(其我反)若若(四十三)，㖶娑案䫂(四十四)，婆啰伽(其我反)(四十五)，獨敧莎呵(四十六)。 唸誦完這個咒語后，他對佛說：『世尊！那位瞻波迦華色佛（指佛陀，因其身色如瞻波迦花）爲了保護我，』

【English Translation】 English version ti (10), yu nu mo die (11), bo li di shai da ni (12), a luo qie du lu po (13), a luo qie du lu po (14), bo li di shai da ni (15), pin dou pin dou me di (16), zhi zha zhi zha bo li di shi da ni (17), e le ji (ju li fan) (18), zhan tuo luo ti (19), he he (hu wo fan) zhi ji (zhu ji fan) (20), he bi ni mi (21), he bi jia (ji wo fan) me pi qi (qi li fan) (22), he bi fu na he luo po (23), he luo yi (24), he bi zhu chu (25), san mo di (26), he bi pi me di (tu qi fan) (27), he bi ye qi li (28), he bi pi san me jie li (29), he bi san mu die luo she bi (30), he bi bi me bi he luo shi (31), he bi die (hu zhi fan) jie (hu jie fan) (32), he bi zhe di (chao li fan) (33), he bi da mo he luo shi (34), he bi pu hu he luo shi (35), he bi ba she me di (36), he bi xu qie he luo she mi (37), he bi da mo xi mi di (38), he bi po you bo tuo na (39), ruo (ru zhe fan) ruo (ru zhe fan) (40), pi she shu jian (41), pi zhe she ruo ruo (42), suo luo mo qie (qi wo fan) ruo ruo (43), an suo an bi (44), po luo qie (qi wo fan) (45), du qi suo he (46). Having recited this mantra, he said to the Buddha: 'World Honored One! That Buddha of the color of Champaka flower (referring to the Buddha, whose body color is like the Champaka flower), in order to protect me,'

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故，說此陀羅尼。」

爾時，釋迦牟尼佛告長老耶舍：「汝可持此日眼蓮華陀羅尼。何以故？佛出世難，聞此陀羅尼亦復甚難。若佛如來及弟子眾或阿羅漢，須彌山王及於大海其德可說，此日眼蓮華陀羅尼非於一劫若百千劫可說其德。此陀羅尼如是甚深，汝當一心受持讀誦，於四眾中廣宣說之。彼娑婆界一切眾生聞此咒已，一切欲貪色無色貪悉皆除滅，乃至能得漏盡智證得涅槃樂。」

爾時，香象菩薩復以偈讚：

「唯佛坐于菩提樹，　　能壞眾魔及眷屬， 　獨得無上勝菩提，　　證知一切眾生類。 　佛放勝光蔽外道，　　如日能映諸熒火， 　法母三寶種常住，　　聖集為度諸眾生。 　為求善法及菩提，　　供養佛故同集此， 　唯佛甘露洗眾生。　　演說菩提勝行故， 　能度眾生更不生，　　盡漏盡思盡煩惱。 　安置眾生寂滅城，　　唯佛於世如妙藥， 　能除眾生諸憂愁。　　彼佛使送陀羅尼， 　並復問訊牟尼月，　　多聞智海慈悲行。」

說此偈已，白佛言：「世尊！譬如有城方一由旬沙滿其中，如是一沙為一佛剎。過是數已，南方有佛世界名袈裟幢，具足五濁，佛號山帝釋王如來，十號具足，今現在說法。彼佛如來使我送欲，並問訊釋迦牟尼佛：『少病、少惱、常安樂不

【現代漢語翻譯】 現代漢語譯本：因此，宣說這個陀羅尼（dharani，總持，咒語）。 當時，釋迦牟尼佛告訴長老耶舍（Yasha）：『你應當受持這個日眼蓮華陀羅尼。為什麼呢？佛陀出世難以遇到，聽聞這個陀羅尼也同樣非常困難。如果佛陀如來以及弟子眾或者阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），須彌山王以及大海的功德可以述說，那麼這個日眼蓮華陀羅尼的功德，即使經過一劫或者百千劫也無法述說完畢。這個陀羅尼如此深奧，你應當一心受持讀誦，在四眾（比丘、比丘尼、優婆塞、優婆夷）中廣泛宣說它。那個娑婆世界（Saha，我們所居住的堪忍世界）的一切眾生聽聞這個咒語后，一切的欲貪、色貪、無色貪都能夠消除滅盡，乃至能夠得到漏盡智（斷盡煩惱的智慧），證得涅槃（Nirvana，寂滅，解脫）的快樂。』 當時，香象菩薩又以偈頌讚嘆道： 『唯有佛陀坐在菩提樹下，能夠摧毀眾魔及其眷屬，獨自證得無上殊勝的菩提（Bodhi，覺悟），徹知一切眾生的種類。 佛陀放出殊勝的光芒遮蔽外道，如同太陽能夠映照所有的螢火蟲，法母（指佛法）三寶（佛、法、僧）的種子常住不滅，聖眾聚集是爲了度化一切眾生。 爲了尋求善法和菩提，供養佛陀的緣故共同聚集在這裡，唯有佛陀的甘露能夠洗滌眾生。 演說菩提的殊勝行持的緣故，能夠度化眾生不再輪迴，斷盡煩惱，斷盡思慮，斷盡煩惱。 安置眾生於寂滅的城池，唯有佛陀在世間如同妙藥，能夠消除眾生的一切憂愁。 那位佛陀派遣使者送來陀羅尼，並且問候牟尼月（指釋迦牟尼佛），他具有廣博的智慧，如海一般，慈悲的行持。』 說完這個偈頌后，香象菩薩稟告佛陀說：『世尊！譬如有一座城，方圓一由旬（yojana，古印度長度單位）大小，裡面充滿了沙子，像這樣的一粒沙子代表一個佛剎（Buddha-kshetra，佛的國土）。超過這個數量之後，在南方有一個佛的世界，名為袈裟幢，具足五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），佛號山帝釋王如來，具足十號（如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊），現在正在說法。那位佛陀如來派遣我送來問候，並且問候釋迦牟尼佛：『少病、少惱、常安樂嗎？』

【English Translation】 English version: Therefore, this dharani (a type of Buddhist chant or mantra) is spoken. At that time, Shakyamuni Buddha said to the elder Yasha: 'You should uphold this Sun-Eye Lotus Dharani. Why? It is difficult for a Buddha to appear in the world, and it is also very difficult to hear this dharani. If the merits of the Buddha Tathagata and the assembly of disciples or Arhats (a perfected being who has attained enlightenment), Mount Sumeru, and the great ocean can be described, the merits of this Sun-Eye Lotus Dharani cannot be fully described even in one kalpa (an eon) or hundreds of thousands of kalpas. This dharani is so profound, you should wholeheartedly uphold, recite, and widely proclaim it among the four assemblies (monks, nuns, laymen, and laywomen). When all beings in that Saha world (the world we live in) hear this mantra, all desires, desires for form, and desires for formlessness will be eliminated, and they will even be able to attain the wisdom of the extinction of outflows (the wisdom of ending all defilements) and realize the bliss of Nirvana (the state of liberation).' At that time, Bodhisattva Fragrant Elephant again praised with a verse: 'Only the Buddha, sitting under the Bodhi tree, can destroy all demons and their retinues, alone attaining the supreme Bodhi (enlightenment), knowing all kinds of beings. The Buddha emits superior light that obscures the heretics, just as the sun can illuminate all fireflies, the seeds of the Dharma Mother (referring to the Dharma) and the Three Jewels (Buddha, Dharma, Sangha) are eternal, and the holy assembly gathers to liberate all beings. For the sake of seeking good Dharma and Bodhi, we gather here together to make offerings to the Buddha, only the Buddha's nectar can wash away beings. Because of expounding the superior practice of Bodhi, it can liberate beings from rebirth, exhaust outflows, exhaust thoughts, and exhaust afflictions. Placing beings in the city of quiescence, only the Buddha in the world is like a wonderful medicine, able to remove all the sorrows of beings. That Buddha sent a messenger to deliver the dharani, and also to inquire after Muni Moon (referring to Shakyamuni Buddha), who has vast wisdom, like the ocean, and compassionate conduct.' After speaking this verse, Bodhisattva Fragrant Elephant said to the Buddha: 'World Honored One! Suppose there is a city, one yojana (an ancient Indian unit of distance) in size, filled with sand, and each grain of sand represents a Buddha-kshetra (a Buddha's land). Beyond this number, in the south, there is a Buddha world named Kasa Banner, which is full of the five turbidities (the turbidities of the kalpa, views, afflictions, beings, and life), the Buddha is named Mountain Emperor Shakra King Tathagata, possessing the ten titles (Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha Bhagavan), and is now teaching the Dharma. That Buddha Tathagata sent me to deliver greetings and to inquire after Shakyamuni Buddha: 'Are you free from illness, free from distress, and always at peace?'

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？弟子眾等無多患不？樂聽法不？既聞法已如說行不？樂阿蘭若不？樂坐禪不。』

「佛於此剎破壞魔王及諸惡龍，光顯正法轉無障礙清凈法輪。但此佛剎諸惡眾生障礙未盡不受法輪者，為是等故，彼山王如來令我送此日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼欲，名空順忍陀羅尼。此陀羅尼有大勢力有大利益，能卻一切欲貪，能盡一切色非色貪，能盡一切慢增上慢，如上所說乃至能捨苦擔。」

爾時，香象菩薩即說所送空順忍陀羅尼：

「怛绖他(一)　頭摩帝頭摩帝(二)　惡踦(驅置反)頭摩帝(三)　缽啰娑婆頭摩帝(四)　薩婆迦舍頭摩帝(五)　阿鞞卻伽(其我反)(六)　培鞞娜卻伽(七)　碎(蘇骨反)朱叉卻伽(八)　阿[(口*皮)/女]摸訶卻伽(九)　阿那涅也卻伽(十)　毗耶佛履帝卻伽(十一)　僧迂嘍者卻伽(十二)　阿泥么卻伽(十三)　盧者那卻伽(十四)　尸棄卻伽(十五)　毗底寐卻伽(十六)　郁芻么卻伽(十七)　嗚啰卻伽(十八)　惡敧卻伽(十九)　耶婆么娜卻伽(二十)　尤嘍跛卻伽(二十一)　耶婆毗娘那卻伽(二十二)　斫芻陀妒卻伽(二十三)　耶婆么娜毗娘那陀妒卻伽(二十四)　必利洟陛陀妒卻伽(二十五)　耶婆毗娘娜陀妒卻伽

【現代漢語翻譯】 現代漢語譯本 『弟子們，你們的病痛多嗎？喜歡聽聞佛法嗎？聽聞佛法后，能如教奉行嗎？喜歡住在寂靜的處所嗎？喜歡坐禪嗎？』 『佛陀在這個世界降伏了魔王和各種惡龍，彰顯正法，轉動無礙清凈的法輪。但這個佛土中，還有一些惡劣的眾生，他們的障礙尚未消除，不能接受法輪的教誨。爲了這些眾生，彼山王如來（指佛陀的別稱）讓我送來這個名為『空順忍』的陀羅尼，它能使日藏法（指佛法）得以施行，摧毀龍的境界，消除一切眾生的惡業。這個陀羅尼具有強大的力量和巨大的利益，能夠去除一切慾望貪婪，能夠消除一切色界和無色界的貪慾，能夠消除一切我慢和增上慢，如上所說，乃至能夠捨棄苦難的重擔。』 當時，香象菩薩（菩薩名）即刻宣說了所送來的空順忍陀羅尼： 『怛绖他（咒語起始語）(一) 頭摩帝頭摩帝(二) 惡踦頭摩帝(三) 缽啰娑婆頭摩帝(四) 薩婆迦舍頭摩帝(五) 阿鞞卻伽(六) 培鞞娜卻伽(七) 碎朱叉卻伽(八) 阿[(口*皮)/女]摸訶卻伽(九) 阿那涅也卻伽(十) 毗耶佛履帝卻伽(十一) 僧迂嘍者卻伽(十二) 阿泥么卻伽(十三) 盧者那卻伽(十四) 尸棄卻伽(十五) 毗底寐卻伽(十六) 郁芻么卻伽(十七) 嗚啰卻伽(十八) 惡敧卻伽(十九) 耶婆么娜卻伽(二十) 尤嘍跛卻伽(二十一) 耶婆毗娘那卻伽(二十二) 斫芻陀妒卻伽(二十三) 耶婆么娜毗娘那陀妒卻伽(二十四) 必利洟陛陀妒卻伽(二十五) 耶婆毗娘娜陀妒卻伽』

【English Translation】 English version 'Disciples, do you have many illnesses? Do you enjoy listening to the Dharma? After hearing the Dharma, do you practice as taught? Do you enjoy dwelling in secluded places? Do you enjoy practicing meditation?' 'The Buddha has subdued the demon king and various evil dragons in this world, manifested the true Dharma, and turned the unobstructed and pure Dharma wheel. However, in this Buddha-land, there are still some evil beings whose obstacles have not been eliminated and who cannot accept the teachings of the Dharma wheel. For the sake of these beings, the Tathagata of Mount King (another name for the Buddha) has sent me to deliver this Dharani called 'Empty-Following-Patience,' which enables the Sun-Treasury Dharma (referring to the Buddha's teachings) to be practiced, destroys the realm of dragons, and eliminates the evil karma of all beings. This Dharani has great power and immense benefits; it can remove all desires and greed, eliminate all desires of the form and formless realms, eliminate all arrogance and excessive pride, and as mentioned above, even enable one to abandon the burden of suffering.' At that time, the Bodhisattva Fragrant Elephant (name of a Bodhisattva) immediately recited the delivered Empty-Following-Patience Dharani: 'Tadyatha (beginning of mantra) (1) Tuma-te Tuma-te (2) A-ki Tuma-te (3) Para-sava Tuma-te (4) Sarva-kasha Tuma-te (5) A-bi-kya-ga (6) Pe-bi-na-kya-ga (7) Su-ju-cha-kya-ga (8) A-la-mo-ha-kya-ga (9) A-na-ni-ya-kya-ga (10) Vi-ya-bu-li-ti-kya-ga (11) Sang-u-lu-ja-kya-ga (12) A-ni-ma-kya-ga (13) Lu-ja-na-kya-ga (14) Shi-ki-kya-ga (15) Vi-di-mi-kya-ga (16) U-chu-ma-kya-ga (17) Wu-la-kya-ga (18) A-ki-kya-ga (19) Ya-ba-ma-na-kya-ga (20) Yu-lu-ba-kya-ga (21) Ya-ba-bi-ni-ya-na-kya-ga (22) Cha-chu-da-du-kya-ga (23) Ya-ba-ma-na-bi-ni-ya-na-da-du-kya-ga (24) Bi-li-ti-bi-da-du-kya-ga (25) Ya-ba-bi-ni-ya-na-da-du-kya-ga'

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(二十六)　靼(之結反)埵(都和反)履悉蜜駐跛薩他娜卻伽(二十七)　耶婆阿瑟吒達奢阿鞞尼迦佛陀達摩卻伽(二十八)　獨佉卻伽(二十九)　耶婆磨勒卻伽(三十)　毗婆[(口*皮)/女]娜毗敧(口*皮)/女　阿那娜娜(三十二)　阿陛娜娜(三十三)　三姥陀剆娜娜(三十四)　薩婆迦啰啰娜娜(三十五)　薩婆僧薩他娜毗瞿跛娜娜(三十六)　阿緊(吉因反)柘若(女我反)娜娜(三十七)　叉(初詐反)婆叉婆(三十八)　伊犁伊儸(三十九)　伊犁伊羅(四十)　寐利蘇波呵(四十一)」

說此咒已，白佛言：「世尊！此陀羅尼是彼山王如來所送。」

爾時，釋迦牟尼佛心大歡喜贊言：「善哉，善哉！並及一切娑婆世界諸大集眾，皆大歡喜同贊善哉，除空靜處入禪定者。」

爾時，釋迦牟尼佛語香象菩薩言：「善男子！我今不起此座，于大眾中廣為眾生說此空順忍陀羅尼，文字及義不增不減。善男子！汝欲來此，彼山王佛為護汝故，說無量根陀羅尼，汝可說之。何以故？能卻一切心受行故，得平等一切智智故，四魔境界壞故，法母三寶性不斷故。」

爾時，香象菩薩白佛言世尊：「我今當說。」即于佛前，說所持來無盡根大授記陀羅尼：

「

【現代漢語翻譯】 現代漢語譯本 (二十六) 怛(dá)埵(duǒ)履悉蜜駐跛薩他娜卻伽(這是咒語的音譯，無具體含義)。(二十七) 耶婆阿瑟吒達奢阿鞞尼迦佛陀達摩卻伽(這是咒語的音譯，無具體含義)。(二十八) 獨佉卻伽(這是咒語的音譯，無具體含義)。(二十九) 耶婆磨勒卻伽(這是咒語的音譯，無具體含義)。(三十) 毗婆(pí pó)娜毗敧(qī)(這是咒語的音譯，無具體含義)。(三十一) 阿那娜娜(這是咒語的音譯，無具體含義)。(三十二) 阿陛娜娜(這是咒語的音譯，無具體含義)。(三十三) 三姥陀剆娜娜(這是咒語的音譯，無具體含義)。(三十四) 薩婆迦啰啰娜娜(這是咒語的音譯，無具體含義)。(三十五) 薩婆僧薩他娜毗瞿跛娜娜(這是咒語的音譯，無具體含義)。(三十六) 阿緊(jǐn)柘若(zhě ruò)娜娜(這是咒語的音譯，無具體含義)。(三十七) 叉(chā)婆叉婆(這是咒語的音譯，無具體含義)。(三十八) 伊犁伊羅(這是咒語的音譯，無具體含義)。(三十九) 伊犁伊羅(這是咒語的音譯，無具體含義)。(四十) 寐利蘇波呵(這是咒語的音譯，無具體含義)。(四十一)

說完這個咒語后，菩薩對佛說：『世尊！這個陀羅尼是彼山王如來（指另一位佛）所贈送的。』

這時，釋迦牟尼佛心中非常歡喜，讚歎道：『太好了，太好了！』包括娑婆世界（我們所處的世界）的所有大眾，也都非常歡喜，一同讚歎『太好了』，除了那些在空靜之處入禪定的人。

這時，釋迦牟尼佛對香象菩薩說：『善男子！我現在不起身離開這個座位，將在大眾中為眾生廣泛宣說這個空順忍陀羅尼（一種能使人順應空性的咒語），文字和意義都不會增減。善男子！你之所以能來到這裡，是彼山王佛爲了保護你，才說了無量根陀羅尼（能使人獲得無量功德的咒語），你可以把它說出來。為什麼呢？因為它能去除一切心所受的執著，能獲得平等的一切智慧，能摧毀四魔（煩惱魔、五陰魔、死魔、天魔）的境界，能使法母（指佛法）和三寶（佛、法、僧）的傳承不斷絕。』

這時，香象菩薩對佛說：『世尊，我現在就說。』隨即在佛前，說了他所持來的無盡根大授記陀羅尼（能使人獲得無盡功德和未來成佛的預言的咒語）：

【English Translation】 English version (26) Ḍa(da)ṭva(duo)li-si-mi-zhu-bo-sa-ta-na-que-qie (This is a transliteration of a mantra, with no specific meaning). (27) Ye-po-a-se-zha-da-she-a-pi-ni-jia-fo-tuo-da-mo-que-qie (This is a transliteration of a mantra, with no specific meaning). (28) Du-qie-que-qie (This is a transliteration of a mantra, with no specific meaning). (29) Ye-po-mo-le-que-qie (This is a transliteration of a mantra, with no specific meaning). (30) Pi-po(pi po)-na-pi-qi(qi) (This is a transliteration of a mantra, with no specific meaning). (31) A-na-na-na (This is a transliteration of a mantra, with no specific meaning). (32) A-bi-na-na (This is a transliteration of a mantra, with no specific meaning). (33) San-mu-tuo-li-na-na (This is a transliteration of a mantra, with no specific meaning). (34) Sa-po-jia-la-la-na-na (This is a transliteration of a mantra, with no specific meaning). (35) Sa-po-seng-sa-ta-na-pi-qu-bo-na-na (This is a transliteration of a mantra, with no specific meaning). (36) A-jin(jin)-zhe-ruo(zhe ruo)-na-na (This is a transliteration of a mantra, with no specific meaning). (37) Cha(cha)-po-cha-po (This is a transliteration of a mantra, with no specific meaning). (38) Yi-li-yi-luo (This is a transliteration of a mantra, with no specific meaning). (39) Yi-li-yi-luo (This is a transliteration of a mantra, with no specific meaning). (40) Mei-li-su-po-he (This is a transliteration of a mantra, with no specific meaning). (41)

After reciting this mantra, the Bodhisattva said to the Buddha, 'World Honored One! This Dharani was given by the Tathagata of Mount King (referring to another Buddha).'

At that time, Shakyamuni Buddha was very pleased and praised, 'Excellent, excellent!' All the great assemblies in the Saha world (the world we live in) were also very happy and praised together, 'Excellent,' except for those who were in quiet places entering into meditation.

At that time, Shakyamuni Buddha said to the Fragrant Elephant Bodhisattva, 'Good man! I will not rise from this seat, and I will widely proclaim this Empty-Following-Patience Dharani (a mantra that enables one to follow emptiness) to all beings in the assembly, without adding or subtracting from its words and meaning. Good man! The reason you were able to come here is that the Buddha of Mount King, in order to protect you, spoke the Immeasurable Root Dharani (a mantra that enables one to obtain immeasurable merits). You can speak it. Why? Because it can remove all attachments of the mind, enable one to obtain equal all-wisdom, destroy the realms of the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), and ensure that the lineage of the Dharma Mother (referring to the Buddha's teachings) and the Three Jewels (Buddha, Dharma, Sangha) is not broken.'

At that time, the Fragrant Elephant Bodhisattva said to the Buddha, 'World Honored One, I will now speak it.' Then, in front of the Buddha, he spoke the Great Immeasurable Root Prediction Dharani (a mantra that enables one to obtain immeasurable merits and a prediction of future Buddhahood) that he had brought:

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怛绖他(一)　舍啰娜毗夜也(二)　式叉毗夜也(三)　徙寐履帝毗夜也(四)　缽啰河拏(奴下反)毗夜也(五)　矣履地毗夜也(六)　因地利毗夜也(七)　啰剆毗夜也(八)　蒲騰伽毗夜也(九)　三摩地毗夜也(十)　陀羅尼毗夜也(十一)　羼帝(都利反)毗夜也(十二)　毗梨耶毗夜也(十三)　阇娜毗夜也(十四)　缽邏若(女我反)阿溜(驢㖃反)必也毗夜也(十五)　阿紉(奴鄰反)社毗夜也(十六)　摩伽毗夜也(十七)　遏鼻娘毗夜也(十八)　缽啰帝(都履反)三陛(蒲履反)爹毗夜也(十九)　步寐(莫履反)毗夜也(二十)　坒(父一反)绖耶(余歌反)毗夜也(二十一)　摩訶梅怛梨毗夜也(二十二)　摩訶迦溜(驢㖃反)那毗夜也(二十三)　摩訶牟帝多毗夜也(二十四)　摩呼卑叉毗夜也(二十五)　必利洟鼻毗夜也(二十六)　薩埵毗夜也(二十七)　達摩毗夜也(二十八)　答摸毗夜也(二十九)　阿盧迦毗夜也(三十)　缽啰帝婆娜毗夜也(三十一)　缽啰帝輸盧得迦毗夜也(三十二)　伽伽那毗夜也(三十三)　摩溜䫂毗夜也(三十四)　缽啰帝多三姥波爹毗夜也(三十五)　輸娜(奴下反)多毗夜也(三十六)　阿尼蜜多毗夜也(三十七)　掩缽啰尼系多毗夜也(

三十八)　侯嘍䫂毗夜也(三十九)　瞿沙毗夜也(四十)　緊(吉因反)柘那毗夜也(四十一)　阿鼻三么夜毗夜也(四十二)　阿怒娜(四十三)　阿奴娜(四十四)　阿[(口*皮)/女]呵者者(四十五)　者遮啰(四十六)　者遮啰毗姥(四十七)　柘陛(蒱履反)斫芻者遮啰毗姥(四十八)　毗夜也毗姥(四十九)　察夜毗姥(五十)　阿磨毗夜也毗姥(五十一)　阿三姥阿遮啰毗姥(五十二)　塢眵陀毗姥(五十三)　阿迦舍毗姥(五十四)　驃缽舍么毗姥(五十五)　阿那婆婆毗姥(五十六)　阿呵呵毗姥(五十七)　阿啰婆啰毗姥(五十八)　優波舍么毗姥(五十九)　薩利羅毗姥(六十)　娑波呵(六十一)」

說此咒已，白佛言：「世尊！此是山王如來所說無盡根授記陀羅尼，護我身故。」

爾時，釋迦牟尼佛告長老憍陳如：「汝可受持讀誦此無盡根陀羅尼。憍陳如！佛出世難，聞此陀羅尼者亦復倍難。善男子！若佛如來或佛弟子大阿羅漢等，于百千劫可得數知一切眾生三世心心數法，此陀羅尼德非百千劫說能盡其邊。以是故，憍陳如！當受持此無盡根陀羅尼，於四眾中如聞廣說。若有眾生得聞此法，能盡惡業乃至得四無礙不壞辯才，能常樂說於三界中得最勝身。」

爾時

【現代漢語翻譯】 現代漢語譯本 （三十八）侯嘍䫂毗夜也（Houloubianpiye ye）。（三十九）瞿沙毗夜也（Qushapiye ye）。（四十）緊柘那毗夜也（Jinzhena piye ye）。（四十一）阿鼻三么夜毗夜也（Abisanmoye piye ye）。（四十二）阿怒娜（Anuna）。（四十三）阿奴娜（Anuna）。（四十四）阿[(口*皮)/女]呵者者（A'pi'he zhezhe）。（四十五）者遮啰（Zhezhala）。（四十六）者遮啰毗姥（Zhezhala pimo）。（四十七）柘陛斫芻者遮啰毗姥（Zhebi zhuochu zhezhala pimo）。（四十八）毗夜也毗姥（Piye ye pimo）。（四十九）察夜毗姥（Chaye pimo）。（五十）阿磨毗夜也毗姥（Amopiye ye pimo）。（五十一）阿三姥阿遮啰毗姥（Asanmuo a zhezhala pimo）。（五十二）塢眵陀毗姥（Wuchituo pimo）。（五十三）阿迦舍毗姥（Ajiashe pimo）。（五十四）驃缽舍么毗姥（Biaoboshemo pimo）。（五十五）阿那婆婆毗姥（Anapopo pimo）。（五十六）阿呵呵毗姥（Ahehe pimo）。（五十七）阿啰婆啰毗姥（Aluoboluo pimo）。（五十八）優波舍么毗姥（Youposhemo pimo）。（五十九）薩利羅毗姥（Saliluo pimo）。（六十）娑波呵（Suopohe）。（六十一）

說完這個咒語后，他向佛陀稟告說：『世尊！這是山王如來（Shanwang Rulai）所說的無盡根授記陀羅尼（Wujingen shouji tuoluoni），爲了保護我的身體。』

當時，釋迦牟尼佛（Shijiamouni Fo）告訴長老憍陳如（Jiaochenru）說：『你可以受持讀誦這個無盡根陀羅尼。憍陳如！佛陀出世很難得，聽到這個陀羅尼的人更是難上加難。善男子！如果佛陀如來（Fo Rulai）或者佛陀弟子大阿羅漢（Da A Luohan）等，在百千劫的時間裡可以數清一切眾生三世的心和心所法，這個陀羅尼的功德也不是百千劫可以說盡的。因此，憍陳如！你應該受持這個無盡根陀羅尼，在四眾（Sizhong）中廣為宣說。如果有眾生能夠聽到這個法，就能消除惡業，甚至獲得四無礙不壞辯才（Si wuai buhuai biancai），能夠經常樂於在三界（Sanjie）中宣說，獲得最殊勝的身體。』

當時

【English Translation】 English version (38) Hou lou bian pi ye ye. (39) Qu sha pi ye ye. (40) Jin zhe na pi ye ye. (41) A bi san mo ye pi ye ye. (42) A nu na. (43) A nu na. (44) A [mouth*skin/woman] he zhe zhe. (45) Zhe zha la. (46) Zhe zha la pi mo. (47) Zhe bi zhuo chu zhe zha la pi mo. (48) Pi ye ye pi mo. (49) Cha ye pi mo. (50) A mo pi ye ye pi mo. (51) A san muo a zhe zha la pi mo. (52) Wu chi tuo pi mo. (53) A jia she pi mo. (54) Biao bo she mo pi mo. (55) A na po po pi mo. (56) A he he pi mo. (57) A luo bo luo pi mo. (58) You po she mo pi mo. (59) Sa li luo pi mo. (60) Suo po he. (61)

Having spoken this mantra, he said to the Buddha, 'World Honored One! This is the Endless Root Empowerment Dharani (Wujingen shouji tuoluoni) spoken by the Mountain King Tathagata (Shanwang Rulai), for the protection of my body.'

At that time, Shakyamuni Buddha (Shijiamouni Fo) said to the elder Ajnatakaundinya (Jiaochenru), 'You should receive, uphold, and recite this Endless Root Dharani. Ajnatakaundinya! It is difficult for a Buddha to appear in the world, and it is even more difficult for someone to hear this Dharani. Good man! If a Buddha Tathagata (Fo Rulai) or a great Arhat (Da A Luohan) among the Buddha's disciples could, in hundreds of thousands of kalpas, count all the minds and mental functions of all sentient beings in the three periods of time, the merit of this Dharani could not be exhausted even in hundreds of thousands of kalpas. Therefore, Ajnatakaundinya! You should receive and uphold this Endless Root Dharani and widely proclaim it among the four assemblies (Sizhong). If any sentient being hears this Dharma, they can eliminate evil karma and even attain the four unobstructed and indestructible eloquence (Si wuai buhuai biancai), and be able to joyfully speak in the three realms (Sanjie), attaining the most excellent body.'

At that time

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，炎德藏菩薩摩訶薩合掌向釋迦牟尼佛，以偈贊曰：

「六道煩惱苦所㵱，　　佛智如船自他度， 　六根所迷魔罥縛，　　佛出世難說實道。 　智人能捨六種家，　　佛為世親除儉法， 　得六神通諸三昧，　　諸佛大聖實語者， 　能解眾生流轉縛，　　我等信心聞佛贊， 　世親使我來此剎，　　唯愿世尊聽我說。」

爾時，炎德藏菩薩摩訶薩白佛言：「世尊！西方過四十二恒河沙等佛剎，有佛世界名堅固幢，佛號智德峰王如來，十號具足，今現在說法。彼佛如來使我說欲，並問訊釋迦牟尼佛：『安隱住不？起居輕利不？弟子眾等無多患不？樂聽法不？若聽法已能如說行堅固住不？樂阿蘭若行不？』

「如來於此破壞眾魔及龍眷屬，光顯正法最勝無礙轉妙法輪。但此世界諸惡眾生障礙未盡，于佛法輪不順行者，是故彼佛說此日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼欲，所謂無愿順陀羅尼。此陀羅尼有大勢力有大利益，能盡一切欲貪色無色貪，一切慢增上慢我慢等，如前所說能裂一切無明暗聚，能捨一切苦擔。」

爾時，炎德藏菩薩，即說所送無愿順陀羅尼：

「怛绖他(一)　舍摩那舍婆(二)　阿婆叉舍婆(三)　斫芻舍婆(四)　輸嚧哆啰舍婆(五)　伽拏舍婆(六)　

【現代漢語翻譯】 現代漢語譯本 炎德藏菩薩摩訶薩（菩薩中的大菩薩）合掌向釋迦牟尼佛，用偈頌讚嘆道： 『六道輪迴的煩惱痛苦深重，佛的智慧如船能自我救度也救度他人。 六根被迷惑，如同被魔網束縛，佛陀出世難得，能宣說真實的道理。 有智慧的人能捨棄六種執著，佛陀是世間的親人，能去除慳吝的法。 能獲得六神通和各種三昧（禪定），諸佛大聖是說真話的人。 能解脫眾生流轉的束縛，我們以信心聽聞佛的讚歎。 世親（指智德峰王如來）派我來到這個世界，只願世尊聽我說。』 這時，炎德藏菩薩摩訶薩對佛說：『世尊！在西方，經過四十二恒河沙數那麼多的佛剎，有一個佛世界名叫堅固幢，那裡的佛號為智德峰王如來，具足十種名號，現在正在說法。那位如來派我來問候釋迦牟尼佛：『安穩居住嗎？起居輕便順利嗎？弟子們沒有很多疾病嗎？喜歡聽法嗎？如果聽了法，能如所說的那樣修行並堅定不移嗎？喜歡在寂靜處修行嗎？』 『如來在這裡摧毀了眾魔和龍的眷屬，光顯正法，最殊勝無礙地轉動妙法輪。但是這個世界的各種惡劣眾生，障礙還沒有消除，對於佛的法輪不順從修行，所以那位佛說這個日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼，也就是無愿順陀羅尼。這個陀羅尼有強大的力量和巨大的利益，能消除一切欲貪、色貪、無色貪，一切的慢、增上慢、我慢等，如前面所說，能破除一切無明的黑暗，能捨棄一切痛苦的負擔。』 這時，炎德藏菩薩，就說了所帶來的無愿順陀羅尼： 『怛绖他(一)　舍摩那舍婆(二)　阿婆叉舍婆(三)　斫芻舍婆(四)　輸嚧哆啰舍婆(五)　伽拏舍婆(六)』

【English Translation】 English version Then, the Bodhisattva Mahasattva (great Bodhisattva) Yande Zang, with his palms together, praised Shakyamuni Buddha with a verse: 'The suffering of the six realms of samsara is profound, the Buddha's wisdom is like a boat that can save oneself and others. The six senses are deluded, as if bound by a demon's net, it is rare for a Buddha to appear in the world, able to proclaim the true path. The wise can abandon the six attachments, the Buddha is the kin of the world, able to remove the dharma of stinginess. Able to attain the six supernormal powers and various samadhis (meditative states), the Buddhas, the great sages, are speakers of truth. Able to liberate beings from the bonds of transmigration, we listen with faith to the Buddha's praise. Shijin (referring to the Tathagata of Wisdom Peak King) sent me to this world, may the World Honored One listen to what I have to say.' At that time, the Bodhisattva Mahasattva Yande Zang said to the Buddha: 'World Honored One! In the West, passing through forty-two Ganges River sands of Buddha lands, there is a Buddha world named Firm Banner, where the Buddha is named Tathagata of Wisdom Peak King, possessing the ten titles, and is now expounding the Dharma. That Tathagata sent me to inquire after Shakyamuni Buddha: 『Are you dwelling in peace? Are your movements light and easy? Do your disciples not have many illnesses? Do they enjoy listening to the Dharma? If they have heard the Dharma, can they practice as taught and remain steadfast? Do they enjoy practicing in secluded places?』 'The Tathagata here has destroyed the demons and the dragon retinues, illuminating the true Dharma, and turning the wonderful Dharma wheel most supremely and without obstruction. However, the various evil beings of this world have not yet eliminated their obstacles, and do not follow the Buddha's Dharma wheel in practice. Therefore, that Buddha speaks this Dharani of the Sun Treasury Dharma Practice, which destroys the dragon realm, the Flame Chapter, and the evil karma of all beings, which is the Dharani of No-Wish Compliance. This Dharani has great power and great benefit, able to eliminate all desires, greed for form, greed for formlessness, all pride, excessive pride, ego-pride, etc., as previously mentioned, able to break through all the darkness of ignorance, and able to abandon all burdens of suffering.』 At that time, the Bodhisattva Yande Zang, then spoke the Dharani of No-Wish Compliance that he had brought: 'Tadyatha (1) Shamanashava (2) Avakshashava (3) Chakshushava (4) Shrotarashava (5) Ghanashava (6)'

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視婆舍婆(七)　迦耶舍婆(八)　摩那舍婆(九)　叉婆毗陀(十)　斫芻畢利洟鼻叉婆(十一)　輸盧哆啰阿婆叉婆(十二)　伽羅拏帝阇叉婆(十三)　什婆婆喻叉婆(十四)　迦耶　羯羅摩叉婆(十五)　摩那烏阇叉婆(十六)　阿盧迦若那叉婆(十七)　毗阇僧羯摩叉婆(十八)　唵句啰呿伽叉婆(十九)　婆摩嘍畢也鼻耶叉婆(二十)　舍摩迦阇叉婆(二十一)　叉耶啰娑叉婆(二十二)　羯哆鼻耶婆叉婆(二十三)　耶耶那(二十四)　泥那都那(二十五)　阿婆泥那都那(二十六)　那耶波那夷那都那(二十七)　伊沙伊婆都度呿𡃂莎呵(二十八)」

說此咒已，白佛言：「世尊！此無愿順陀羅尼，是彼智德峰王如來所送。」

爾時，釋迦牟尼佛及一切娑婆世界諸大集眾，皆讚：「善哉，善哉！」唯除在定。

爾時，釋迦牟尼佛告炎德藏菩薩摩訶薩言：「善男子！我今不起此座，于大眾中廣為一切眾生說此無愿順陀羅尼，文字句義不增不減。善男子！汝從彼來，智德峰王佛為護汝故，說智慧依止陀羅尼，汝今當爲一切眾生於此宣說。若有眾生聞此法已，所有上中下結，欲有因緣所生煩惱悉皆微薄，復能除卻恒河沙劫生死之苦，一切惡業亦皆除滅，一切善根具足圓滿。」

爾

【現代漢語翻譯】 現代漢語譯本 視婆舍婆(七)（觀察的捨棄）迦耶舍婆(八)（身體的捨棄）摩那舍婆(九)（意念的捨棄）叉婆毗陀(十)（破除障礙）斫芻畢利洟鼻叉婆(十一)（眼根的捨棄）輸盧哆啰阿婆叉婆(十二)（耳根的捨棄）伽羅拏帝阇叉婆(十三)（鼻根的捨棄）什婆婆喻叉婆(十四)（舌根的捨棄）迦耶羯羅摩叉婆(十五)（身業的捨棄）摩那烏阇叉婆(十六)（意業的捨棄）阿盧迦若那叉婆(十七)（光明智慧的捨棄）毗阇僧羯摩叉婆(十八)（分別思量的捨棄）唵句啰呿伽叉婆(十九)（唵，摧毀一切的捨棄）婆摩嘍畢也鼻耶叉婆(二十)（無垢清凈的捨棄）舍摩迦阇叉婆(二十一)（寂靜的捨棄）叉耶啰娑叉婆(二十二)（滅盡的捨棄）羯哆鼻耶婆叉婆(二十三)（所作已辦的捨棄）耶耶那(二十四)（到達）泥那都那(二十五)（引導）阿婆泥那都那(二十六)（無引導的引導）那耶波那夷那都那(二十七)（引導至彼岸）伊沙伊婆都度呿𡃂莎呵(二十八)（成就，圓滿，吉祥）

說完此咒語后，他向佛陀稟告說：『世尊！這個無愿順陀羅尼，是智德峰王如來送來的。』

當時，釋迦牟尼佛和所有娑婆世界的大眾，都讚歎說：『太好了，太好了！』只有在禪定中的人除外。

這時，釋迦牟尼佛告訴炎德藏菩薩摩訶薩說：『善男子！我現在不起身離開這個座位，將在大眾中為一切眾生廣說這個無愿順陀羅尼，文字和意義都不增不減。善男子！你從那裡來，智德峰王佛爲了保護你，說了這個智慧依止陀羅尼，你現在應當為一切眾生在這裡宣說。如果眾生聽聞此法，所有上、中、下三結，以及因慾望和因緣所生的煩惱都會變得微薄，還能消除恒河沙劫的生死之苦，一切惡業也都會被消除，一切善根都將具足圓滿。』

【English Translation】 English version Śivaśava (7) (abandonment of observation), Kāyāśava (8) (abandonment of the body), Manaśava (9) (abandonment of the mind), Kṣava-vidha (10) (breaking through obstacles), Cakṣu-prītih-bhikṣava (11) (abandonment of the eye faculty), Śrotra-ābhikṣava (12) (abandonment of the ear faculty), Ghrāṇa-teja-kṣava (13) (abandonment of the nose faculty), Jihvā-bhāva-kṣava (14) (abandonment of the tongue faculty), Kāyā-karma-kṣava (15) (abandonment of bodily actions), Mana-uja-kṣava (16) (abandonment of mental actions), Āloka-jñāna-kṣava (17) (abandonment of luminous wisdom), Vijñā-saṃkalpa-kṣava (18) (abandonment of discriminative thought), Oṃ-kula-ghaga-kṣava (19) (Oṃ, abandonment of destroying everything), Bhama-rupiya-bhiya-kṣava (20) (abandonment of immaculate purity), Śama-kaja-kṣava (21) (abandonment of tranquility), Kṣaya-rasa-kṣava (22) (abandonment of extinction), Kṛta-bhiya-bhava-kṣava (23) (abandonment of what has been done), Yeyana (24) (reaching), Nidana-tuna (25) (guiding), Abha-nidana-tuna (26) (guiding without guidance), Naya-panayina-tuna (27) (guiding to the other shore), Iṣa-i-bha-dudhu-khe-svaha (28) (accomplishment, perfection, auspiciousness).

Having spoken this mantra, he reported to the Buddha, 'World Honored One! This Wish-Fulfilling Dharani was sent by the Tathagata King of Wisdom Peak.'

At that time, Shakyamuni Buddha and all the great assemblies of the Saha world praised, 'Excellent, excellent!' except for those in samadhi.

Then, Shakyamuni Buddha said to the Bodhisattva Mahasattva Flame Virtue Treasury, 'Good man! I will not rise from this seat, and among the assembly, I will widely explain this Wish-Fulfilling Dharani to all sentient beings, without adding or subtracting a single word or meaning. Good man! You came from there, and the Buddha King of Wisdom Peak, to protect you, spoke this wisdom-based Dharani. Now you should proclaim it here for all sentient beings. If sentient beings hear this Dharma, all the upper, middle, and lower fetters, and the afflictions arising from desire and conditions, will become weak. They will also be able to eliminate the suffering of birth and death for countless kalpas like the sands of the Ganges River. All evil karma will also be eliminated, and all good roots will be fully perfected.'

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時，炎德藏菩薩白佛言：「世尊！如是，如是！我今當說。」即于佛前說智慧依止陀羅尼：

「怛绖他(一)　佉伽波利眵(尺之反)提(二)　伽唎婆叉(惻檀反)(三)　西伽跋梨(四)　鼻也缽啰婆伽叉(惻檀反)(五)　叉婆逾岐(強子反)缽底呵梨(六)　奢磨那四迦涕(七)　三摩迷伽阇師(疏齊反)(八)　阿叉夜那低(九)　叉婆跋栘(常兮反)(十)　禰䭾那阇師(十一)　婆摩娜阇師(十二)　娑摩伽邏阇師(十三)　阿地呵奢夜阇師(十四)　鼻缽啰婆阇師(十五)　西叉阇師(十六)　西禰夜阇婆阇師娑利啰瞿咥(馨之反)夜阇師(十七)　娑利羅瞿咥夜阿鞞綺婆那鳩世(十八)　薩檀拘帝(十九)　私婆檀那梯(二十)　毗哆缽啰鼻利低(二十一)　嘔波羯啰磨那梯(二十二)　阿那比地夜跋羅仙(羌兮反)(二十三)　缽羅帝羯迷那(二十四)　三迦太夜世(二十五)　薩盧遮那婆迷拘嚧太梨(二十六)　迦摩薩世(二十七)　阿世奢佉岐(𨈬予反)(二十八)　那夜軍阇(二十九)　鼻地夜跋泥(三十)　羯羅那跋泥(三十一)　郁遮跋泥(三十二)　三迷摩迦梨(三十三)　奢利夜跋泥(三十四)　摸伽阇師(三十五)　呵利拘那婆(三十六)　那夜那目仙(三十七)　娑啰

【現代漢語翻譯】 現代漢語譯本： 當時，炎德藏菩薩（炎德藏：菩薩名，意為火焰般光輝的德行寶藏）對佛說：『世尊！正是這樣，正是這樣！我現在應當宣說。』隨即在佛前宣說了智慧依止陀羅尼（陀羅尼：總持，能持一切善法，遮一切惡法的咒語）： 『怛绖他（咒語起始語）！佉伽波利眵提（意為虛空清凈）！伽唎婆叉（意為持戒）！西伽跋梨（意為獅子吼）！鼻也缽啰婆伽叉（意為光明普照）！叉婆逾岐缽底呵梨（意為摧破一切障礙）！奢磨那四迦涕（意為寂靜調伏）！三摩迷伽阇師（意為平等智慧）！阿叉夜那低（意為無盡的智慧）！叉婆跋栘（意為解脫自在）！禰䭾那阇師（意為智慧的根本）！婆摩娜阇師（意為智慧的增長）！娑摩伽邏阇師（意為智慧的聚集）！阿地呵奢夜阇師（意為智慧的超越）！鼻缽啰婆阇師（意為智慧的光明）！西叉阇師（意為智慧的訓練）！西禰夜阇婆阇師娑利啰瞿咥夜阇師（意為智慧的秘密）！娑利羅瞿咥夜阿鞞綺婆那鳩世（意為智慧的無染）！薩檀拘帝（意為一切成就）！私婆檀那梯（意為吉祥的道路）！毗哆缽啰鼻利低（意為清凈的智慧）！嘔波羯啰磨那梯（意為智慧的方便）！阿那比地夜跋羅仙（意為無礙的智慧）！缽羅帝羯迷那（意為智慧的覺悟）！三迦太夜世（意為智慧的真實）！薩盧遮那婆迷拘嚧太梨（意為智慧的明鏡）！迦摩薩世（意為智慧的自在）！阿世奢佉岐（意為智慧的無畏）！那夜軍阇（意為智慧的引導）！鼻地夜跋泥（意為智慧的境界）！羯羅那跋泥（意為智慧的行動）！郁遮跋泥（意為智慧的昇華）！三迷摩迦梨（意為智慧的平等）！奢利夜跋泥（意為智慧的清凈）！摸伽阇師（意為智慧的解脫）！呵利拘那婆（意為智慧的守護）！那夜那目仙（意為智慧的眼目）！娑啰（意為智慧的精髓）。』

【English Translation】 English version: At that time, the Bodhisattva Yande Zang (Yande Zang: a Bodhisattva's name, meaning the treasure of virtue as brilliant as flames) said to the Buddha, 'World Honored One! It is so, it is so! I shall now speak.' Then, in front of the Buddha, he spoke the Dharani (Dharani: a mantra that upholds all good dharmas and prevents all evil dharmas) of reliance on wisdom: 'Tadyatha (beginning of the mantra)! Khaga parichiti (meaning space purity)! Gari bhaksha (meaning keeping precepts)! Siga bhari (meaning lion's roar)! Bhiya prabha gacha (meaning universal illumination)! Chava yugi patihari (meaning destroying all obstacles)! Shama na shika dhi (meaning peaceful taming)! Sama megha jashi (meaning equal wisdom)! Akshaya na dhi (meaning endless wisdom)! Chava bhagyi (meaning liberation and freedom)! Nidhana jashi (meaning the root of wisdom)! Bhamana jashi (meaning the growth of wisdom)! Sama gala jashi (meaning the gathering of wisdom)! Adhi hasha ya jashi (meaning the transcendence of wisdom)! Bhi prabha jashi (meaning the light of wisdom)! Siksha jashi (meaning the training of wisdom)! Si nidhiya jaba jashi sarira gutiya jashi (meaning the secret of wisdom)! Sarira gutiya abhikya bana kushi (meaning the purity of wisdom)! Sadhan koti (meaning all achievements)! Siva dhana nati (meaning the auspicious path)! Bita prabhiriti (meaning pure wisdom)! Upakara maranati (meaning the skillful means of wisdom)! Anabidhiya bara sena (meaning unobstructed wisdom)! Prati karmina (meaning the awakening of wisdom)! Samkata ya she (meaning the truth of wisdom)! Saru chana bame kuru tali (meaning the mirror of wisdom)! Kama sasha (meaning the freedom of wisdom)! Asesha khagi (meaning the fearlessness of wisdom)! Naya kunja (meaning the guidance of wisdom)! Bidiya badne (meaning the realm of wisdom)! Karana badne (meaning the action of wisdom)! Utcha badne (meaning the sublimation of wisdom)! Same makari (meaning the equality of wisdom)! Shariya badne (meaning the purity of wisdom)! Mogha jashi (meaning the liberation of wisdom)! Hari kuna bha (meaning the protection of wisdom)! Naya na mukha sena (meaning the eye of wisdom)! Sara (meaning the essence of wisdom).'

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叉拘梨(三十八)　那羅延拏樹梨(三十九)　因陀羅婆薩泥(四十)　烏阿(四十一)　阿婆阿(四十二)　阿阿(烏可反)何羅婆阿婆啰(四十三)　阿婆啰(四十四)　阿羅薩彌伽(其我反)(四十五)　豆佉禰提(都夷反)啰(四十六)　涅槃醯(四十七)　莎和呵(四十八)」

說此咒已，作如是言：「此是智德峰王佛所說陀羅尼。」

爾時，釋迦牟尼佛告長老舍利弗言：「汝可受持此智慧依止陀羅尼。所以者何？佛出世難，聞此陀羅尼亦復倍難。舍利弗！若佛如來及佛弟子大阿羅漢，于百劫中可得知此四天下微塵等數，此智依止陀羅尼德于百千劫說不能盡，此陀羅尼如是甚深，是故應受持讀誦，於此眾中廣為人說。若有眾生能聽受者，彼人所有下中上欲有因緣所生煩惱，及色無色有因緣所生煩惱皆悉微薄，復能除卻恒河沙劫生死之苦五無間業，及於女人舊所造業皆悉除滅，乃至漏盡得涅槃道。」

爾時，虛空藏菩薩摩訶薩合掌向佛，而說偈言：

「如來真實知法界，　　示魔眾生正真道； 　若有真實生信心，　　是則能破三惡道。 　供養如來一香華，　　無量世受無上樂， 　無量世中身具足，　　亦得無上真智慧。 　若能一聞是總持，　　即能摧滅諸煩惱， 　一切人天所

【現代漢語翻譯】 現代漢語譯本 『叉拘梨』(Chā jū lí)（三十八），『那羅延拏樹梨』(Nà luó yán ná shù lí)（三十九），『因陀羅婆薩泥』(Yīn tuó luó pó sà ní)（四十），『烏阿』(Wū ā)（四十一），『阿婆阿』(Ā pó ā)（四十二），『阿阿』(Ā ā)（『烏』可反)(Wū kě fǎn)『何羅婆阿婆啰』(Hé luó pó ā pó luó)（四十三），『阿婆啰』(Ā pó luó)（四十四），『阿羅薩彌伽』(Ā luó sà mí qié)（其我反）(Qí wǒ fǎn)（四十五），『豆佉禰提啰』(Dòu qiā ní tí luó)（都夷反）(Dōu yí fǎn)（四十六），『涅槃醯』(Niè pán xī)（四十七），『莎和呵』(Suō hé hē)（四十八）。』

說完這個咒語后，這樣說道：『這是智德峰王佛(Zhì dé fēng wáng fó)所說的陀羅尼。』

當時，釋迦牟尼佛(Shì jiā móu ní fó)告訴長老舍利弗(Shè lì fú)說：『你可以受持這個智慧依止陀羅尼。為什麼呢？佛(Fó)出世很難，聽到這個陀羅尼更是難上加難。舍利弗(Shè lì fú)！如果佛(Fó)如來(Rú lái)和佛(Fó)的弟子大阿羅漢(Dà ā luó hàn)，在百劫中可以知道這四天下微塵一樣的數量，這個智慧依止陀羅尼的功德在百千劫中也說不完，這個陀羅尼如此深奧，所以應該受持讀誦，在這大眾中廣泛地為人宣說。如果有眾生能夠聽聞受持，這個人所有下、中、上欲界因緣所生的煩惱，以及色界、無色界因緣所生的煩惱都會變得微薄，還能消除恒河沙劫生死之苦的五無間業，以及女人過去所造的業障都會消除，乃至漏盡證得涅槃(Niè pán)之道。』

當時，虛空藏菩薩摩訶薩(Xū kōng zàng pú sà mó hē sà)合掌向佛(Fó)，說了偈語：

『如來(Rú lái)真實知曉法界(Fǎ jiè)， 為迷惑的眾生指示正道； 如果有人真實生起信心， 就能破除三惡道(Sān è dào)。 供養如來(Rú lái)一香花， 無量世享受無上快樂， 無量世中身體具足， 也能獲得無上真智慧。 如果能聽聞一次這個總持(Zǒng chí)， 就能摧毀一切煩惱， 一切人天所』

【English Translation】 English version 'Chā jū lí' (Thirty-eight), 'Nà luó yán ná shù lí' (Thirty-nine), 'Yīn tuó luó pó sà ní' (Forty), 'Wū ā' (Forty-one), 'Ā pó ā' (Forty-two), 'Ā ā' (with 'Wū' reversed) 'Hé luó pó ā pó luó' (Forty-three), 'Ā pó luó' (Forty-four), 'Ā luó sà mí qié' (Forty-five), 'Dòu qiā ní tí luó' (Forty-six), 'Niè pán xī' (Forty-seven), 'Suō hé hē' (Forty-eight).'

Having spoken this mantra, he said: 'This is the Dharani spoken by Buddha (Fó) of the King of Wisdom Peak.'

At that time, Śākyamuni Buddha (Shì jiā móu ní fó) said to the elder Śāriputra (Shè lì fú): 'You should receive and uphold this Wisdom-Reliance Dharani. Why? It is difficult for a Buddha (Fó) to appear in the world, and it is even more difficult to hear this Dharani. Śāriputra (Shè lì fú)! If the Buddha (Fó) Tathagata (Rú lái) and the great Arhat (Dà ā luó hàn) disciples of the Buddha (Fó) could know the number of dust particles in these four continents in a hundred kalpas, the merit of this Wisdom-Reliance Dharani could not be fully described in hundreds of thousands of kalpas. This Dharani is so profound, therefore, it should be received, upheld, recited, and widely proclaimed to the public. If there are sentient beings who can hear and receive it, all the afflictions arising from the causes and conditions of the lower, middle, and upper desire realms, as well as the afflictions arising from the causes and conditions of the form and formless realms, will become weak. It can also eliminate the suffering of birth and death for countless kalpas, the five heinous offenses, and the karmic obstacles created by women in the past, until the exhaustion of outflows and the attainment of Nirvana (Niè pán).'

At that time, the Bodhisattva Mahasattva (Xū kōng zàng pú sà mó hē sà) Akasagarbha, with his palms together, faced the Buddha (Fó) and spoke the following verse:

'The Tathagata (Rú lái) truly knows the Dharma realm (Fǎ jiè), Showing the right path to deluded beings; If one truly generates faith, Then one can break through the three evil paths (Sān è dào). Offering the Tathagata (Rú lái) a single incense flower, One will enjoy supreme bliss for countless lifetimes, In countless lifetimes, one's body will be complete, And one will also attain supreme true wisdom. If one can hear this Dharani once, One can destroy all afflictions, All humans and devas'

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供養，　　獲得無生及盡智。 　華德藏佛功德具，　　彼佛使我來問訊。」

爾時，虛空藏菩薩白釋迦牟尼佛言：「北方去此八十恒河沙世界，彼有佛剎名一切香上，具足五濁，佛號德華藏如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法。彼佛使我送欲，並問訊釋迦牟尼佛。如來於此降伏眾魔及龍眷屬，最勝無礙轉妙法輪。但此剎中諸惡眾生，于佛法輪不順行者，是故彼德華藏佛，說此日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼欲，所謂奢摩裴多悉致那利陀羅尼。此陀羅尼能令眾生得大勢力得大利益得大安隱，能除一切病苦，能壞一切煩惱一切陰入界，能差別知一切法，能示一切方便，能清凈涅槃道，能令一切眾生心生歡喜，能入一切法門無有障礙。能以正法降伏外道令住佛法，能壞一切魔王境界。此陀羅尼有大力用，善攝一切諸魔外道令失勢力，能令諸天生大歡喜，能令夜叉心生知足，能怖阿修羅，能壞金翅鳥，能令緊陀羅生大歡喜，能令摩睺羅伽不敢回顧，能令外道默然無對，能令剎利心生歡喜，能令婆羅門信入佛法，能令毗舍首陀羅等皆大歡喜，能令女人不樂多欲，能令懷孕女人產生安隱，能令多聞人心不失念，能令坐禪人樂阿蘭若，能除一切患難

【現代漢語翻譯】 現代漢語譯本 供養，能獲得無生法忍和盡智。 華德藏佛（佛名，意為具有美德和光輝的佛）功德圓滿，他派遣我前來問候您。

這時，虛空藏菩薩（菩薩名，象徵智慧和慈悲）對釋迦牟尼佛（佛名，佛教創始人）說：『北方距離這裡有八十恒河沙數的世界，那裡有一個佛剎名為一切香上（佛剎名，意為充滿香氣的世界），那裡充滿了五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），佛號德華藏如來（佛名，意為具有美德和光輝的如來）、應供（應受人天供養）、正遍知（真正普遍知道一切）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調御眾生的大丈夫）、天人師（天人和人的導師）、佛（覺悟者）、世尊（世間最尊貴的人），現在正在說法。那位佛派遣我送來問候，並問候釋迦牟尼佛。如來您在這裡降伏了眾魔和龍的眷屬，以最殊勝無礙的力量轉動了妙法輪（佛法）。但是這個世界中的許多惡劣眾生，對於佛的教法不肯順從修行，因此那位德華藏佛，說了這個日藏法行壞龍境界炎品一切眾生惡業盡陀羅尼（陀羅尼名，意為能消除一切眾生惡業的咒語），也就是奢摩裴多悉致那利陀羅尼（陀羅尼名）。這個陀羅尼能使眾生獲得強大的力量，獲得巨大的利益，獲得巨大的安穩，能消除一切病苦，能摧毀一切煩惱和一切陰入界（指五蘊、十二處、十八界），能分別瞭解一切法，能指示一切方便法門，能清凈涅槃之道，能使一切眾生心生歡喜，能進入一切法門而沒有障礙。能以正法降伏外道，使他們安住于佛法，能摧毀一切魔王的境界。這個陀羅尼有強大的力量，能善於攝伏一切魔和外道，使他們失去力量，能使諸天生起大歡喜，能使夜叉（鬼神名）心生知足，能使阿修羅（鬼神名）感到恐懼，能摧毀金翅鳥（神鳥名），能使緊陀羅（樂神名）生起大歡喜，能使摩睺羅伽（大蟒神名）不敢回頭，能使外道沉默無言，能使剎利（印度種姓名，指武士）心生歡喜，能使婆羅門（印度種姓名，指祭司）信入佛法，能使毗舍（印度種姓名，指商人）和首陀羅（印度種姓名，指奴隸）等都生起大歡喜，能使女人不貪戀情慾，能使懷孕的女人平安生產，能使博學多聞的人不失正念，能使坐禪的人喜歡寂靜的處所，能消除一切災難。』

【English Translation】 English version Offering, one obtains the non-arising and the exhaustion of wisdom. The Buddha of Flower Virtue Treasury (Buddha's name, meaning a Buddha with virtue and splendor) is complete in merit, and he sent me to greet you.

At that time, Bodhisattva Akashagarbha (Bodhisattva's name, symbolizing wisdom and compassion) said to Shakyamuni Buddha (Buddha's name, the founder of Buddhism): 'To the north, eighty Ganges sands of worlds away from here, there is a Buddha land named All Fragrance Above (Buddha land's name, meaning a world full of fragrance), which is full of the five turbidities (referring to the turbidities of kalpa, views, afflictions, beings, and life). The Buddha is named Virtue Flower Treasury Tathagata (Buddha's name, meaning a Tathagata with virtue and splendor), Worthy of Offerings (worthy of offerings from humans and gods), Perfectly Enlightened (truly and universally knows everything), Perfect in Wisdom and Conduct (both wisdom and conduct are complete), Well-Gone (skilled in reaching Nirvana), Knower of the World (understands everything in the world), Unsurpassed One (the unsurpassed person), Tamer of Men (the great man who tames beings), Teacher of Gods and Humans (the teacher of gods and humans), Buddha (the enlightened one), World Honored One (the most honored one in the world), and is now teaching the Dharma. That Buddha sent me to convey his greetings and to greet Shakyamuni Buddha. The Tathagata, you have subdued all demons and the retinue of dragons here, and turned the wonderful Dharma wheel (Buddhist teachings) with the most supreme and unobstructed power. However, many evil beings in this world do not follow the Buddha's teachings, therefore, that Buddha of Virtue Flower Treasury, spoke this Dharani (Dharani's name, meaning a mantra that can eliminate all evil karma of all beings) of the Sun Treasury Dharma Practice Destroying Dragon Realm Flame Category, which is called the Shamapeta Siddhi Narita Dharani (Dharani's name). This Dharani can enable beings to obtain great power, obtain great benefits, obtain great peace, can eliminate all sickness and suffering, can destroy all afflictions and all skandhas, entrances, and realms (referring to the five aggregates, twelve entrances, and eighteen realms), can distinguish and understand all dharmas, can indicate all expedient methods, can purify the path to Nirvana, can make all beings' hearts joyful, can enter all Dharma gates without obstruction. It can subdue heretics with the right Dharma, making them abide in the Buddha Dharma, and can destroy the realms of all demon kings. This Dharani has great power, can skillfully subdue all demons and heretics, causing them to lose their power, can make the gods generate great joy, can make the Yakshas (ghost god's name) feel content, can make the Asuras (ghost god's name) feel fear, can destroy the Garuda (mythical bird's name), can make the Kinnaras (music god's name) generate great joy, can make the Mahoragas (great serpent god's name) not dare to look back, can make heretics silent and speechless, can make the Kshatriyas (Indian caste name, referring to warriors) feel joy, can make the Brahmins (Indian caste name, referring to priests) believe in the Buddha Dharma, can make the Vaishyas (Indian caste name, referring to merchants) and Shudras (Indian caste name, referring to slaves) all generate great joy, can make women not crave excessive desires, can make pregnant women give birth safely, can make the learned not lose their mindfulness, can make those who meditate enjoy secluded places, and can eliminate all calamities.'

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一切斗諍饑饉疾疫，能除內外奸宄，能除非時寒熱風雨暴水、苦辛枯澀惡觸等事。能光顯法母建立佛法，紹三寶種令不斷絕，于生死中作大安慰。能生盡智，能證無生智，能壞無明暗聚一切苦擔。此名奢摩裴鞞多悉致陀羅尼。」

爾時，虛空藏菩薩即于佛前說奢摩裴多悉致那利大授記陀羅尼：

「怛绖他(一)　摩那叉(惻我反)(二)　阿婆叉(三)　羅伽婆叉(四)　閻羅叉(五)　末摩那叉(六)　阿婆叉(七)　曼陀叉(八)　那荼叉(九)　那荼啰休(十)　鼻薩那吒(十一)　佉伽那吒(十二)　阿吒那吒(十三)　拘那吒(十四)　缽利鳩薩那吒(十五)　那荼那吒(十六)　富利迦那吒(十七)　郁怛羅那吒(十八)　迦毗那吒(十九)　軍阇那吒(二十)　蘇目伽那吒(二十一)　遮婆茂啰那吒(二十二)　佉伽凡鉗婆啰那吒(二十三)　富沙迦啰那吒(二十四)　系娑(蘇我反)郁盧達啰那吒(二十五)　三摩羅耶那吒(二十六)　失啰鳩三(二十七)　憍怛吒(二十八)　怛羅(二十九)　摩妒佉啰婆(三十)　提畜叉(三十一)　婆帝啰豎(三十二)　豆婆那摩羅豎(三十三)　婆呵呵那否智(三十四)　僧低(當梨反)啰阇婆(三十五)　阿摩啰阇豎(三十六)　摩呼啰伽阇

【現代漢語翻譯】 現代漢語譯本 能消除一切爭鬥、饑荒、疾病和瘟疫，能消除內外的奸詐和邪惡，能消除不合時宜的寒冷、炎熱、風雨和洪水，以及痛苦、辛勞、枯燥、澀味和令人不快的觸感等事情。能光大佛法，建立佛法，繼承三寶的種子使其不中斷絕，在生死輪迴中給予巨大的安慰。能生起盡智（對一切煩惱的止息的智慧），能證得無生智（不生不滅的智慧），能摧毀無明（對真理的無知）的黑暗聚集和一切痛苦的負擔。這被稱為奢摩裴鞞多悉致陀羅尼（一種咒語）。 那時，虛空藏菩薩（Bodhisattva Akasagarbha）即在佛前說了奢摩裴多悉致那利大授記陀羅尼（一種咒語）： 『怛绖他（tadyatha）(一)，摩那叉（manaksa）(二)，阿婆叉（abhaksa）(三)，羅伽婆叉（ragabhaksa）(四)，閻羅叉（yamaksa）(五)，末摩那叉（mamanaksa）(六)，阿婆叉（abhaksa）(七)，曼陀叉（mandaksa）(八)，那荼叉（nadaksa）(九)，那荼啰休（nadarahyu）(十)，鼻薩那吒（bhisanata）(十一)，佉伽那吒（khaganata）(十二)，阿吒那吒（atanata）(十三)，拘那吒（kunata）(十四)，缽利鳩薩那吒（parikusatanata）(十五)，那荼那吒（nadanata）(十六)，富利迦那吒（phurikanata）(十七)，郁怛羅那吒（uttaranata）(十八)，迦毗那吒（kapinata）(十九)，軍阇那吒（kunjhanata）(二十)，蘇目伽那吒（sumukhanata）(二十一)，遮婆茂啰那吒（cabamuranata）(二十二)，佉伽凡鉗婆啰那吒（khagavankambaranata）(二十三)，富沙迦啰那吒（phusakaranata）(二十四)，系娑（蘇我反）（hisa）郁盧達啰那吒（uludaratanata）(二十五)，三摩羅耶那吒（samarayanata）(二十六)，失啰鳩三（srakusam）(二十七)，憍怛吒（kautata）(二十八)，怛羅（tara）(二十九)，摩妒佉啰婆（madhukharabha）(三十)，提畜叉（dhiksaksa）(三十一)，婆帝啰豎（bhatirasu）(三十二)，豆婆那摩羅豎（dubhanamarasu）(三十三)，婆呵呵那否智（bahahananaprajna）(三十四)，僧低（當梨反）（samti）啰阇婆（rajabha）(三十五)，阿摩啰阇豎（amarajasu）(三十六)，摩呼啰伽阇（mahuragaja）』

【English Translation】 English version It can eliminate all strife, famine, disease, and plagues; it can eliminate internal and external treachery and evil; it can eliminate untimely cold, heat, wind, rain, and floods, as well as suffering, toil, dryness, astringency, and unpleasant sensations. It can glorify the Dharma, establish the Buddha's teachings, continue the lineage of the Three Jewels so that it is not interrupted, and provide great comfort in the cycle of birth and death. It can generate the wisdom of exhaustion (the wisdom of the cessation of all afflictions), can realize the wisdom of non-origination (the wisdom of non-birth and non-death), and can destroy the dark accumulation of ignorance (ignorance of the truth) and all burdens of suffering. This is called the Samapaitasiddhi Dharani (a type of mantra). At that time, Bodhisattva Akasagarbha, in front of the Buddha, spoke the Samapaitasiddhi Narimahavibhakti Dharani (a type of mantra): 'Tadyatha (一), manaksa (二), abhaksa (三), ragabhaksa (四), yamaksa (五), mamanaksa (六), abhaksa (七), mandaksa (八), nadaksa (九), nadarahyu (十), bhisanata (十一), khaganata (十二), atanata (十三), kunata (十四), parikusatanata (十五), nadanata (十六), phurikanata (十七), uttaranata (十八), kapinata (十九), kunjhanata (二十), sumukhanata (二十一), cabamuranata (二十二), khagavankambaranata (二十三), phusakaranata (二十四), hisa uludaratanata (二十五), samarayanata (二十六), srakusam (二十七), kautata (二十八), tara (二十九), madhukharabha (三十), dhiksaksa (三十一), bhatirasu (三十二), dubhanamarasu (三十三), bahahananaprajna (三十四), samti rajabha (三十五), amarajasu (三十六), mahuragaja』

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羅(三十七)　阿禰拏婆啰(三十八)　阿禰拏叉(三十九)　阿婆阿唎伽禰拏叉(四十)　㖶沙㖶婆都豆佉寫(四十一)　莎波呵(四十二)」

說此咒已，白佛言：「世尊！此陀羅尼有大勢力，有大利益，彼德華藏佛令我送來。」

爾時，釋迦牟尼佛贊言：「善哉！」及一切大眾皆讚：「善哉！」除坐禪者。

爾時，佛告虛空藏菩薩摩訶薩言：「善男子！我今不起此坐，廣為大眾說此陀羅尼，文句及義不增不減。善男子！汝從彼來，德華藏佛為護汝故說陀羅尼，令噁心者生歡喜心，諸不信者悉皆惛睡。此陀羅尼從德華藏佛所久修四無量行生，汝今當爲一切眾生於此宣說，若有聞此陀羅尼，一切惡人皆生歡喜。」

爾時，虛空藏菩薩即說一切噁心眾生生歡喜心不信眾生悉皆惛睡陀羅尼：

「怛绖他(一)　浮呼鼻利呵(二)　浮浮羅(三)　㖶邏啰浮(四)　一邏(五)　娑呵(六)　呵籌(七)　伽籌(八)　伽伽那叉(九)　奢摩奢摩(十)　蜜多啰蜜多羅(十一)　斫迦羅(十二)　跋帝帝隸(十三)　娑伽啰帝隸(十四)　豆利哆吲(香指反)寐(十五)　吲利呼跋醯(十六)　那羅阇齋(吒戒反)(十七)　夜婆那蜜低黎(十八)　綺底蜜低梨(十九)　婆利蜜低梨(二

【現代漢語翻譯】 現代漢語譯本 『羅(三十七) 阿禰拏婆啰(三十八) 阿禰拏叉(三十九) 阿婆阿唎伽禰拏叉(四十) 㖶沙㖶婆都豆佉寫(四十一) 莎波呵(四十二)』 說完這個咒語后，他向佛陀稟告說：『世尊！這個陀羅尼（總持，指能持一切善法，總攝無量佛法的法門）有強大的力量，有巨大的利益，是德華藏佛（佛名）讓我送來的。』 當時，釋迦牟尼佛（佛名）讚歎說：『說得好！』所有在場的大眾也都讚歎說：『說得好！』除了正在坐禪的人。 這時，佛陀告訴虛空藏菩薩摩訶薩（大菩薩名）說：『善男子！我現在不起身離開這個座位，將為大眾詳細解說這個陀羅尼，它的文字和意義都不會增減。善男子！你從德華藏佛那裡來，德華藏佛爲了保護你，才說了這個陀羅尼，讓心懷惡意的人產生歡喜心，讓那些不相信的人都陷入昏睡。這個陀羅尼是從德華藏佛那裡長期修習四無量心（慈、悲、喜、舍）而產生的，你現在應當為一切眾生宣說這個陀羅尼，如果有人聽到這個陀羅尼，一切心懷惡意的人都會產生歡喜心。』 這時，虛空藏菩薩隨即宣說了能使一切心懷惡意眾生生起歡喜心，使不信眾生都陷入昏睡的陀羅尼： 『怛绖他(一) 浮呼鼻利呵(二) 浮浮羅(三) 㖶邏啰浮(四) 一邏(五) 娑呵(六) 呵籌(七) 伽籌(八) 伽伽那叉(九) 奢摩奢摩(十) 蜜多啰蜜多羅(十一) 斫迦羅(十二) 跋帝帝隸(十三) 娑伽啰帝隸(十四) 豆利哆吲(香指反)寐(十五) 吲利呼跋醯(十六) 那羅阇齋(吒戒反)(十七) 夜婆那蜜低黎(十八) 綺底蜜低梨(十九) 婆利蜜低梨(二

【English Translation】 English version 'Ro (37) A ni na po ra (38) A ni na cha (39) A po a li ga ni na cha (40) Sa sha sa po dou dou ka sha (41) So po ho (42)' Having spoken this mantra, he said to the Buddha, 'World Honored One! This Dharani (a type of Buddhist incantation or spell) has great power and great benefit. The Buddha Dehua Zang (name of a Buddha) sent me to deliver it.' At that time, Shakyamuni Buddha (name of a Buddha) praised, 'Excellent!' And all the assembly also praised, 'Excellent!' except for those who were meditating. Then, the Buddha said to the Bodhisattva Mahasattva (name of a great Bodhisattva) Akasagarbha, 'Good man! I will not rise from this seat now, and I will explain this Dharani in detail to the assembly, without adding or subtracting from its words and meaning. Good man! You came from the Buddha Dehua Zang. The Buddha Dehua Zang spoke this Dharani to protect you, so that those with evil intentions will generate joy, and those who do not believe will all fall into a deep sleep. This Dharani was generated from the Buddha Dehua Zang's long practice of the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). You should now proclaim this Dharani for all sentient beings. If anyone hears this Dharani, all those with evil intentions will generate joy.' At that time, the Bodhisattva Akasagarbha immediately spoke the Dharani that causes all sentient beings with evil intentions to generate joy and all non-believing sentient beings to fall into a deep sleep: 'Tad-ya-tha (1) Bu hu bi li ha (2) Bu bu lo (3) Sa lo lo bu (4) Yi lo (5) So ho (6) Ho chou (7) Ga chou (8) Ga ga na cha (9) Sha mo sha mo (10) Mi duo lo mi duo lo (11) Cha ka lo (12) Ba di di li (13) So ga lo di li (14) Dou li duo yin (xiang zhi fan) mei (15) Yin li hu ba xi (16) Na lo she zhai (zha jie fan) (17) Ye po na mi di li (18) Qi di mi di li (19) Po li mi di li (2

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十)　始佉蜜低黎(二十一)　摩都啰蜜低黎(二十二)　佉伽蜜低黎(二十三)　薩都阇蜜低黎(二十四)　薩婆羯摩蜜低黎(二十五)　摩那跋利哆蜜低黎(二十六)　陀胝(張夷反)漯婆啰蜜低黎(二十七)　莎和呵(二十八)」

說此持已，一切惡龍各還所住悉皆睡眠，唯除得忍不退轉者；乃至惡夜叉、惡阿修羅、惡迦樓羅、惡緊那羅、惡卑離多、惡毗舍阇、惡富單那、惡迦吒富單那，彼一切眾各還所住皆悉睡眠，唯除得忍不退轉者。若復有人噁心粗獷無有慈悲，彼此懷恨常不捨離，不畏當來墮于惡道，造五無間誹謗正法，毀呰聖人樂行不善，彼惡眾生聞此咒已悉皆惛睡；有信心者得慈悲心、不鬥諍心，得不濁心，得念法緣心，畏當來世墮三惡道，得恭敬三寶心，得念法心、念寂滅心。一切眾生聞此陀羅尼已，即得住于如是等心。

爾時，虛空藏菩薩白佛言：「世尊！我欲來此，彼德華藏佛為護我故，說此陀羅尼。」

爾時，釋迦牟尼佛告長老目乾連言：「汝可受持此陀羅尼。目連！如來、多陀阿伽度、阿羅訶、三藐三佛陀出世甚難，聞此陀羅尼亦復倍難。所以者何？此陀羅尼從無限齊四梵行生。

「目乾連！如來百千劫不行餘業，說此陀羅尼義，一切天人無有能知者，乃至十地菩

【現代漢語翻譯】 現代漢語譯本 『始佉蜜低黎』（Shikhamitili，意為『開始的蜜』），『摩都啰蜜低黎』（Madhuramitili，意為『甜美的蜜』），『佉伽蜜低黎』（Khagamitili，意為『天空的蜜』），『薩都阇蜜低黎』（Satujamitili，意為『真實的蜜』），『薩婆羯摩蜜低黎』（Sarvakarmamitili，意為『一切業的蜜』），『摩那跋利哆蜜低黎』（Manabharitamitili，意為『充滿意念的蜜』），『陀胝漯婆啰蜜低黎』（Dhatilavaramitili，意為『堅固的蜜』），『莎和呵』（Svaha，意為『成就』）。 說完這個咒語后，所有的惡龍都回到自己的住所，全部都睡著了，只有那些得到忍辱不退轉的人除外；乃至惡夜叉（Yaksa，一種鬼神）、惡阿修羅（Asura，一種好戰的神）、惡迦樓羅（Garuda，一種金翅鳥神）、惡緊那羅（Kinnara，一種半人半鳥的神）、惡卑離多（Preta，餓鬼）、惡毗舍阇（Pisaca，食人鬼）、惡富單那（Putana，臭鬼）、惡迦吒富單那（Kataputana，極臭鬼），這些所有的眾生都回到自己的住所，全部都睡著了，只有那些得到忍辱不退轉的人除外。如果有人心懷惡意，粗暴蠻橫，沒有慈悲心，彼此懷恨，常常不肯放下，不畏懼將來會墮入惡道，造作五逆重罪，誹謗正法，譭謗聖人，喜歡做不善的事情，這些惡劣的眾生聽到這個咒語后，都會昏睡過去；有信心的人會得到慈悲心、不爭鬥的心，得到清凈的心，得到憶念佛法的因緣的心，畏懼將來會墮入三惡道，得到恭敬三寶的心，得到憶念佛法的心、憶念寂滅的心。一切眾生聽到這個陀羅尼后，就能安住于這樣的心境。 這時，虛空藏菩薩（Akasagarbha Bodhisattva）對佛說：『世尊！我想要來到這裡，德華藏佛（Gunaratnavyuha Buddha）爲了保護我，說了這個陀羅尼。』 這時，釋迦牟尼佛（Sakyamuni Buddha）告訴長老目乾連（Maudgalyayana）說：『你可以受持這個陀羅尼。目連！如來（Tathagata）、多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺）出世非常難得，聽到這個陀羅尼也更加難得。這是為什麼呢？因為這個陀羅尼是從無限的四梵行（Brahmavihara，四種無量心）中產生的。 『目乾連！如來在百千劫中不修其他行業，而說這個陀羅尼的意義，一切天人和人都無法知道，乃至十地菩薩（Dasabhumi Bodhisattva）也無法知道。』

【English Translation】 English version 'Shikhamitili' (meaning 'the honey of beginning'), 'Madhuramitili' (meaning 'the sweet honey'), 'Khagamitili' (meaning 'the honey of the sky'), 'Satujamitili' (meaning 'the true honey'), 'Sarvakarmamitili' (meaning 'the honey of all actions'), 'Manabharitamitili' (meaning 'the honey full of thoughts'), 'Dhatilavaramitili' (meaning 'the firm honey'), 'Svaha' (meaning 'accomplishment'). Having spoken this mantra, all the evil dragons returned to their dwellings and fell asleep, except for those who had attained forbearance and non-retrogression; likewise, the evil Yakshas, evil Asuras, evil Garudas, evil Kinnaras, evil Pretas, evil Pisacas, evil Putanas, and evil Kataputanas, all these beings returned to their dwellings and fell asleep, except for those who had attained forbearance and non-retrogression. If there are people who are malicious, rude, and without compassion, who harbor hatred and never let go, who do not fear falling into evil paths in the future, who commit the five heinous crimes, slander the true Dharma, revile the saints, and delight in doing evil, these wicked beings, upon hearing this mantra, will all fall into a stupor; those who have faith will attain compassion, a non-contentious mind, a pure mind, a mind that remembers the Dharma, fear of falling into the three evil paths in the future, a mind that respects the Three Jewels, a mind that remembers the Dharma, and a mind that remembers tranquility. All beings, upon hearing this Dharani, will abide in such states of mind. At that time, Akasagarbha Bodhisattva said to the Buddha, 'World Honored One! I wished to come here, and Gunaratnavyuha Buddha, in order to protect me, spoke this Dharani.' At that time, Sakyamuni Buddha said to the elder Maudgalyayana, 'You should receive and uphold this Dharani. Maudgalyayana! It is very rare for a Tathagata, Arhat, Samyaksambuddha to appear in the world, and it is even more rare to hear this Dharani. Why is that? Because this Dharani arises from the immeasurable Four Brahmaviharas (Four Immeasurables).' 'Maudgalyayana! The Tathagata does not engage in other practices for hundreds of thousands of kalpas, and the meaning of this Dharani, no gods or humans can know, not even the Bodhisattvas of the Ten Bhumis can know.'

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薩亦不能知，唯除諸佛。此陀羅尼如是甚深如是大力，能與大利益，能速滿足阿耨多羅三藐三菩提，又能滿足大慈大悲教化眾生。是故，目連！汝當受持讀誦此陀羅尼，于大眾中廣為人說。若有聞此陀羅尼者得大利益，多瞋眾生於未來世應受惡者，皆悉盡滅不受果報，能知生死多諸過惡，修大善根取大福德，親近大善知識供給供養，是故速得不退阿耨多羅三藐三菩提。

「目連！此陀羅尼能然法燈，紹三寶種。」

大方等大集經卷第三十七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十八

隋天竺三藏那連提耶舍譯

日藏分定品第四

爾時，世尊告四使菩薩及其眷屬諸菩薩等：「善男子！汝若樂住此娑婆界者，各各隨意入所修學自福德善根三昧陀羅尼、三摩提、三摩跋提。」

時四菩薩及其眷屬，即便各各隨意入定，入禪定已身出光明，有菩薩光如大炬火，有菩薩光乃至如百千萬日月光者。

爾時，大德憍陳如，承佛神力作如是念：「我今欲問如來一義，如來因是，或當分別廣說如來四陀羅尼文字及義。如來若說，此娑婆界十方之眾若得聞者，壞疑網心，於一切法得大光明速得四果，未得須陀洹速得須陀洹，未得斯陀含得斯陀

【現代漢語翻譯】 現代漢語譯本： 即使是聲聞或緣覺也無法知曉此陀羅尼的深奧之處，唯有諸佛才能完全瞭解。此陀羅尼如此深奧，具有如此強大的力量，能夠帶來巨大的利益，能夠迅速成就無上正等正覺（阿耨多羅三藐三菩提），也能圓滿大慈大悲之心，教化眾生。因此，目連（Maudgalyayana）！你應當受持讀誦此陀羅尼，並在大眾中廣泛宣說。如果有人聽聞此陀羅尼，就能獲得巨大的利益。那些嗔恨心重的眾生，在未來世本應遭受惡報的，都將全部消滅，不再承受果報。他們能夠認識到生死輪迴中的諸多過錯，修習大善根，獲得大福德，親近大善知識並供養他們。因此，他們能夠迅速證得不退轉的無上正等正覺（阿耨多羅三藐三菩提）。 「目連（Maudgalyayana）！此陀羅尼能夠點燃佛法的明燈，延續三寶的種子。」

《大方等大集經》卷第三十七 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第三十八

隋天竺三藏那連提耶舍譯

日藏分定品第四

那時，世尊告訴四使菩薩及其眷屬諸菩薩等：『善男子！如果你們樂意住在這個娑婆世界，就各自隨意進入你們所修學的自福德善根三昧（samadhi）陀羅尼（dharani）、三摩提（samadhi）、三摩跋提（samapatti）。』 當時，四位菩薩及其眷屬，就各自隨意入定。入禪定后，身體發出光明，有的菩薩的光明如同巨大的火炬，有的菩薩的光明甚至如同百千萬個日月的光芒。 那時，大德憍陳如（Ajnatakaundinya），承蒙佛陀的神力，心中生起這樣的念頭：『我現在想向如來請教一個道理，如來或許會因此分別廣說如來的四種陀羅尼的文字和含義。如果如來說法，這個娑婆世界十方的大眾如果能夠聽聞，就能破除疑惑的網羅，在一切法中獲得大光明，迅速證得四果。沒有證得須陀洹（Srotapanna）的，能夠迅速證得須陀洹；沒有證得斯陀含（Sakrdagamin）的，能夠證得斯陀含；』

【English Translation】 English version: Even Sravakas or Pratyekabuddhas cannot know this Dharani's profundity; only Buddhas can fully understand it. This Dharani is so profound and possesses such great power that it can bring immense benefits, quickly accomplish Anuttara-samyak-sambodhi (supreme perfect enlightenment), and fulfill great compassion to teach sentient beings. Therefore, Maudgalyayana! You should uphold, recite, and widely proclaim this Dharani among the assembly. If anyone hears this Dharani, they will gain great benefits. Those sentient beings with strong anger, who in future lives should suffer evil retribution, will all be extinguished and not receive the consequences. They will be able to recognize the many faults in the cycle of birth and death, cultivate great roots of goodness, obtain great merit, and draw near to and make offerings to great virtuous teachers. Therefore, they can quickly attain the non-retrogressive Anuttara-samyak-sambodhi. 『Maudgalyayana! This Dharani can light the lamp of Dharma and continue the lineage of the Three Jewels.』

The Mahavaipulya Mahasamghata Sutra, Volume 37 Taisho Tripitaka Vol. 13, No. 0397, The Mahavaipulya Mahasamghata Sutra

The Mahavaipulya Mahasamghata Sutra, Volume 38

Translated by Tripitaka Master Narendrayasas of Sui Dynasty from India

Chapter 4: The Division of the Sun Treasury

At that time, the World Honored One told the four messenger Bodhisattvas and their retinue of Bodhisattvas: 『Good men! If you are willing to dwell in this Saha world, each of you may enter at will the Samadhi (samadhi), Dharani (dharani), Samadhi (samadhi), and Samapatti (samapatti) of your own meritorious roots of goodness that you have cultivated.』 At that time, the four Bodhisattvas and their retinue each entered into Samadhi at will. After entering Samadhi, their bodies emitted light. Some Bodhisattvas' light was like a great torch, and some Bodhisattvas' light was even like the light of hundreds of thousands of suns and moons. At that time, the great virtuous Ajnatakaundinya, relying on the Buddha's divine power, had this thought: 『I now wish to ask the Tathagata about a principle. The Tathagata may, because of this, separately and extensively explain the words and meanings of the Tathagata's four Dharanis. If the Tathagata speaks, the great assembly of the ten directions of this Saha world, if they can hear it, will break through the net of doubt, obtain great light in all Dharmas, and quickly attain the four fruits. Those who have not attained Srotapanna (stream-enterer) can quickly attain Srotapanna; those who have not attained Sakrdagamin (once-returner) can attain Sakrdagamin;』

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含，未得阿那含得阿那含，未得阿羅漢得阿羅漢。過三惡道得人天身，一切悉得純善之法。」作是念已，即從座起，合掌向佛，默然而住。

爾時，佛告阿若憍陳如：「汝將不欲問我義耶？」

憍陳如白佛言：「如是。世尊！我實欲問，愿佛聽許如我意說。」

佛告憍陳如：「隨汝意問，我當廣說令汝心喜。」一切天人聞此語已，皆生歡喜。

爾時，憍陳如白佛言：「世尊！如佛經中說有二種，所謂愛及富伽羅，行於生死。云何名愛？云何名富伽羅？何故如來說此二種行於生死？」

佛告憍陳如：「善哉，善哉！快發斯問。憍陳如！汝為憐愍一切眾生故作是問，欲與一切眾生樂故作如是問，如是問者是知時問。憍陳如！至心諦聽，我今當說。」

憍陳如言：「如是，如是。如佛所說，我當受持。」

爾時，世尊告憍陳如：「愛有三種，所謂欲愛、色愛、無色愛；復有三種，所謂有愛、離有愛、法愛。

「憍陳如！何者欲愛？欲名放逸，放逸因緣則生貪觸，以觸因緣，則生樂想。如是等法眾生樂著，欲心發動如火所燒，欲因緣故，樂造十惡舍離十善。以是因緣，墮于地獄、畜生、餓鬼，生貧窮夜叉中。欲因緣故於生死中受五陰身具種種苦，雖受是苦不生怖畏。心無慚

【現代漢語翻譯】 現代漢語譯本：『（他們）將證得須陀洹（Srotapanna，入流果），未得須陀洹者將證得須陀洹；將證得斯陀含（Sakrdagamin，一來果），未得斯陀含者將證得斯陀含；將證得阿那含（Anagamin，不還果），未得阿那含者將證得阿那含；將證得阿羅漢（Arhat，無學果），未得阿羅漢者將證得阿羅漢。他們將脫離三惡道，獲得人天之身，一切都將獲得純善的佛法。』他這樣想著，便從座位上起身，合掌向佛，默默地站立著。 這時，佛陀告訴阿若憍陳如（Ajnatakaundinya）：『你難道不想問我佛法的義理嗎？』 憍陳如對佛說：『是的，世尊！我確實想問，希望佛陀允許我按我的想法提問。』 佛陀告訴憍陳如：『隨你的意思問吧，我將詳細解說，讓你心生歡喜。』一切天人聽到這話，都心生歡喜。 這時，憍陳如對佛說：『世尊！如佛經中所說，有兩種東西，即愛和富伽羅（Pudgala，補特伽羅，個體），在生死中流轉。什麼是愛？什麼是富伽羅？為什麼如來說這兩種東西在生死中流轉？』 佛陀告訴憍陳如：『善哉，善哉！你問得好。憍陳如！你爲了憐憫一切眾生才這樣問，爲了給予一切眾生快樂才這樣問，這樣的提問是適時的。憍陳如！專心諦聽，我現在就為你解說。』 憍陳如說：『是的，是的。如佛所說，我將受持。』 這時，世尊告訴憍陳如：『愛有三種，即欲愛、色愛、無色愛；又有三種，即有愛、離有愛、法愛。 『憍陳如！什麼是欲愛？欲就是放縱，放縱的因緣會產生貪觸，以觸的因緣，就會產生樂想。眾生樂著于這些法，欲心發動如同被火燃燒，因為欲的因緣，樂於造作十惡，舍離十善。因為這個因緣，墮入地獄、畜生、餓鬼，生於貧窮的夜叉中。因為欲的因緣，在生死中承受五陰之身，具足種種痛苦，即使承受這些痛苦也不生畏懼。心中沒有慚愧，'

【English Translation】 English version: 『They will attain Srotapanna (stream-enterer), those who have not attained Srotapanna will attain Srotapanna; they will attain Sakrdagamin (once-returner), those who have not attained Sakrdagamin will attain Sakrdagamin; they will attain Anagamin (non-returner), those who have not attained Anagamin will attain Anagamin; they will attain Arhat (worthy one), those who have not attained Arhat will attain Arhat. They will transcend the three evil paths and obtain human and heavenly bodies, and all will obtain the pure and virtuous Dharma.』 Having thought thus, he rose from his seat, joined his palms towards the Buddha, and stood in silence. At that time, the Buddha said to Ajnatakaundinya: 『Do you not wish to ask me about the meaning of the Dharma?』 Kaundinya replied to the Buddha: 『Yes, World Honored One! I truly wish to ask, and I hope the Buddha will allow me to ask according to my thoughts.』 The Buddha said to Kaundinya: 『Ask as you wish, and I will explain in detail to make you happy.』 All the gods and humans who heard this were filled with joy. At that time, Kaundinya said to the Buddha: 『World Honored One! As it is said in the Buddhist scriptures, there are two things, namely craving and Pudgala (individual), that transmigrate in samsara. What is craving? What is Pudgala? Why does the Tathagata say that these two transmigrate in samsara?』 The Buddha said to Kaundinya: 『Excellent, excellent! You have asked well. Kaundinya! You ask this out of compassion for all sentient beings, and you ask this to bring happiness to all sentient beings. Such a question is timely. Kaundinya! Listen attentively, and I will now explain.』 Kaundinya said: 『Yes, yes. As the Buddha has said, I will uphold it.』 At that time, the World Honored One said to Kaundinya: 『There are three kinds of craving, namely desire-craving, form-craving, and formless-craving; and there are also three kinds, namely craving for existence, craving for non-existence, and craving for Dharma. 『Kaundinya! What is desire-craving? Desire is indulgence, and the cause of indulgence gives rise to grasping touch, and from the cause of touch, pleasurable thoughts arise. Sentient beings are attached to these dharmas, and the mind of desire is ignited like a fire. Because of the cause of desire, they delight in committing the ten evils and abandoning the ten virtues. Because of this cause, they fall into hell, the animal realm, and the realm of hungry ghosts, and are born among poor yakshas. Because of the cause of desire, they endure the five aggregates in samsara, experiencing all kinds of suffering, and even when enduring this suffering, they do not feel fear. There is no shame in their hearts,』

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愧不樂修善，于流轉中難得人身。設得人身，以欲因緣身口不凈，造作無量諸重惡業乃至五無間業。以是因緣，復于生死三惡道中受大重苦。一切受苦皆因欲心，欲集因緣猶如糞豬被于繫縛，趣三惡道受諸苦惱。是故如來為斷貪慾，宣說正法呵責欲法。若有眾生得聞如是呵責欲已，能如實觀諸欲不凈，如毒生果，如大火聚，如滿𤬪毒藥，如滿瓶糞，如利刀如賊，如旃陀羅加絺那，如熱鐵丸，如大雹雨，如惡毗嵐婆風，如惡毒蛇，如惡野澤，如羅剎洲，如跋陀伽都，如種種糞掃聚，如尸陀林，是人如是知欲過患，于欲事中生大怖畏身大戰動。愛法樂法學法欲，剃除鬚髮身被法服，求于正法求法自在，于正法中生清凈心，於法道中行法救濟。如是樂者，彼人臨終獲得正念。以念法故，樂法氣味故，念法果報故，見十方佛在大眾中宣說法要教化眾生，既聞法已得歡喜心，心歡喜故數數得見諸佛色身。是人死已離三惡道生有佛剎，常與善人游止共俱，能行佈施忍辱精進樂於禪定，修習五通樂涅槃道，大慈悲心教化眾生，能得諸佛瓔珞莊嚴功德之身，過去所有煩惱及習悉皆盡滅。彼諸眾生得如是莊嚴身心、譬如香篋盛種種衣衣服皆香，而彼香華不失稱兩、不損其色。

「如是，憍陳如！若有眾生樂法因緣，臨命終時得見諸

【現代漢語翻譯】 現代漢語譯本：

因羞愧而不樂於修行善法，在生死流轉中難以獲得人身。即使得到了人身，也會因為慾望的緣故，身口不清凈，造作無量種種嚴重的惡業，乃至五無間業（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。因為這些因緣，又在生死輪迴的三惡道中遭受巨大的痛苦。一切痛苦的根源都是因為慾望之心，慾望的聚集就像糞豬被束縛一樣，趨向三惡道遭受各種苦惱。因此，如來爲了斷除貪慾，宣說正法，呵斥慾望。如果有眾生聽聞了這樣呵斥慾望的教誨，能夠如實地觀察到各種慾望是不清凈的，如同毒樹結出的果實，如同巨大的火堆，如同盛滿毒藥的容器，如同裝滿糞便的瓶子，如同鋒利的刀刃，如同強盜，如同旃陀羅（賤民）的加絺那（刑具），如同燒紅的鐵丸，如同巨大的冰雹，如同惡劣的毗嵐婆風（暴風），如同惡毒的蛇，如同惡劣的沼澤，如同羅剎（惡鬼）居住的洲，如同跋陀伽都（刑場），如同各種糞便垃圾堆，如同尸陀林（墳場），這樣的人如果能夠認識到慾望的過患，就會對慾望之事產生巨大的恐懼，身體會顫抖。他們會愛慕佛法，樂於佛法，學習佛法，渴望佛法，剃除鬚髮，身披法衣，尋求正法，追求法自在，在正法中生起清凈心，在法道中行法救濟。像這樣樂於佛法的人，在臨終時會獲得正念。因為憶念佛法，樂於佛法的味道，憶念佛法的果報，會看到十方諸佛在大眾中宣說佛法要義，教化眾生，聽聞佛法後會生起歡喜心，因為心生歡喜，所以能夠多次見到諸佛的色身。這樣的人死後會脫離三惡道，往生到有佛的剎土，常常與善人一起游止，能夠行佈施、忍辱、精進，樂於禪定，修習五神通，樂於涅槃之道，以大慈悲心教化眾生，能夠獲得諸佛以瓔珞莊嚴的功德之身，過去所有的煩惱和習氣都會全部滅盡。這些眾生會得到這樣莊嚴的身心，就像香篋盛放各種衣服，衣服都會沾染香氣，而香花不會減少份量，也不會損失顏色。

『就像這樣，憍陳如（佛陀的弟子）！如果有眾生因為樂於佛法的因緣，在臨命終時能夠見到諸佛』 English version:

Shamefully not delighting in cultivating good deeds, it is difficult to obtain a human body in the cycle of transmigration. Even if one obtains a human body, due to the causes of desire, one's body and mouth are impure, creating immeasurable and severe evil karmas, even the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha). Because of these causes, one again suffers great and severe pain in the three evil realms of samsara. All suffering arises from the mind of desire. The accumulation of desire is like a pig in dung being bound, heading towards the three evil realms to suffer various torments. Therefore, the Tathagata, in order to sever greed, proclaims the righteous Dharma, rebuking the ways of desire. If there are sentient beings who hear such rebukes of desire and can truly observe that all desires are impure, like the fruit of a poisonous tree, like a great pile of fire, like a container filled with poison, like a bottle filled with excrement, like a sharp blade, like a thief, like the 'kachina' (instrument of torture) of a Chandala (outcaste), like a red-hot iron ball, like a great hailstorm, like a fierce 'vilamba' wind (storm), like a venomous snake, like a foul swamp, like an island of Rakshasas (demons), like a 'bhadraka' (execution ground), like various piles of refuse, like a charnel ground, such a person, knowing the faults of desire, will generate great fear towards the affairs of desire, and their body will tremble greatly. They will love the Dharma, delight in the Dharma, learn the Dharma, desire the Dharma, shave their head and beard, wear the Dharma robes, seek the righteous Dharma, pursue freedom in the Dharma, generate a pure mind in the righteous Dharma, and practice Dharma-based salvation on the path of the Dharma. Such a person who delights in the Dharma will obtain right mindfulness at the time of death. Because of remembering the Dharma, delighting in the taste of the Dharma, and remembering the karmic results of the Dharma, they will see the Buddhas of the ten directions proclaiming the essential teachings of the Dharma in the assembly, teaching sentient beings. Having heard the Dharma, they will generate a joyful mind, and because of this joy, they will repeatedly see the physical forms of the Buddhas. Such a person, after death, will be liberated from the three evil realms and be reborn in a Buddha-land, always dwelling with virtuous people, able to practice giving, patience, diligence, delighting in meditation, cultivating the five supernormal powers, delighting in the path of Nirvana, with great compassion teaching sentient beings, able to obtain the body of merit adorned with the ornaments of the Buddhas, and all past afflictions and habits will be completely extinguished. These sentient beings will obtain such an adorned body and mind, like a fragrant box containing various clothes, all the clothes will be fragrant, and the fragrance of the flowers will not lose its weight, nor will its color be diminished.

'Thus, Kaundinya (a disciple of the Buddha)! If there are sentient beings who, due to the causes of delighting in the Dharma, are able to see the Buddhas at the time of their death.'

【English Translation】 Shamefully not delighting in cultivating good deeds, it is difficult to obtain a human body in the cycle of transmigration. Even if one obtains a human body, due to the causes of desire, one's body and mouth are impure, creating immeasurable and severe evil karmas, even the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha). Because of these causes, one again suffers great and severe pain in the three evil realms of samsara. All suffering arises from the mind of desire. The accumulation of desire is like a pig in dung being bound, heading towards the three evil realms to suffer various torments. Therefore, the Tathagata, in order to sever greed, proclaims the righteous Dharma, rebuking the ways of desire. If there are sentient beings who hear such rebukes of desire and can truly observe that all desires are impure, like the fruit of a poisonous tree, like a great pile of fire, like a container filled with poison, like a bottle filled with excrement, like a sharp blade, like a thief, like the 'kachina' (instrument of torture) of a Chandala (outcaste), like a red-hot iron ball, like a great hailstorm, like a fierce 'vilamba' wind (storm), like a venomous snake, like a foul swamp, like an island of Rakshasas (demons), like a 'bhadraka' (execution ground), like various piles of refuse, like a charnel ground, such a person, knowing the faults of desire, will generate great fear towards the affairs of desire, and their body will tremble greatly. They will love the Dharma, delight in the Dharma, learn the Dharma, desire the Dharma, shave their head and beard, wear the Dharma robes, seek the righteous Dharma, pursue freedom in the Dharma, generate a pure mind in the righteous Dharma, and practice Dharma-based salvation on the path of the Dharma. Such a person who delights in the Dharma will obtain right mindfulness at the time of death. Because of remembering the Dharma, delighting in the taste of the Dharma, and remembering the karmic results of the Dharma, they will see the Buddhas of the ten directions proclaiming the essential teachings of the Dharma in the assembly, teaching sentient beings. Having heard the Dharma, they will generate a joyful mind, and because of this joy, they will repeatedly see the physical forms of the Buddhas. Such a person, after death, will be liberated from the three evil realms and be reborn in a Buddha-land, always dwelling with virtuous people, able to practice giving, patience, diligence, delighting in meditation, cultivating the five supernormal powers, delighting in the path of Nirvana, with great compassion teaching sentient beings, able to obtain the body of merit adorned with the ornaments of the Buddhas, and all past afflictions and habits will be completely extinguished. These sentient beings will obtain such an adorned body and mind, like a fragrant box containing various clothes, all the clothes will be fragrant, and the fragrance of the flowers will not lose its weight, nor will its color be diminished. 'Thus, Kaundinya (a disciple of the Buddha)! If there are sentient beings who, due to the causes of delighting in the Dharma, are able to see the Buddhas at the time of their death.'

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佛，因見佛緣得歡喜心，心歡喜故生有佛剎，共善眾生同其事業，亦復如是自增善根，得種種瓔珞莊嚴身心，不久得阿耨多羅三藐三菩提覺，而彼善不減。

「是故，憍陳如！若有善男子、善女人，見自利益見他利益，見彼此利益，常應親近善友學善友法，常聞善友呵責欲法種種過患。如是聞已，乃至得阿耨多羅三藐三菩提道。

「憍陳如！所言善友者，謂諸佛菩薩、辟支佛、阿羅漢。又善友者，即我身是。何以故？我今出世憐愍眾生，欲為斷除一切苦惱，能說諸欲一切過患，是故大眾應受我語。我不妄語常真實語，非無義語、非粗惡語，慈悲心語。我今當說諸欲罪過，汝等應當一心受持，既受持已，於三惡道速得解脫，乃至得阿耨多羅三藐三菩提。」

爾時，一切娑婆世界三千大千一切大集諸來眾等同發聲言：「唯愿如來宣說欲過，我等聞已，如佛所說至心受持。」

佛言：「憍陳如！諦聽，諦聽！四種因緣眾生生欲。何者為四？色貪、長短赤白等貪、觸貪、樂貪：樂歌舞、種種莊嚴瓔珞服飾等貪。何者色貪？色名四大和合，生滅不住，無我無眾生。如是四大，無我無眾生，一切凡夫無明顛倒，橫於色中而生覺觀，此是男此是女，此好此惡，此可樂此不可樂，慾火入心猶如鬼著，男見女身

【現代漢語翻譯】 現代漢語譯本 佛陀因為見到佛緣而生起歡喜心，心生歡喜的緣故，便產生了佛剎（佛所居住的清凈國土），與善良的眾生一同成就事業，也因此自身增長善根，得到種種瓔珞（裝飾品）來莊嚴身心，不久就能證得阿耨多羅三藐三菩提（無上正等正覺），而那些善行不會減少。 『因此，憍陳如（佛陀的弟子）！如果有善男子、善女人，看到自己利益、他人利益，以及彼此的利益，應當常常親近善友，學習善友的教法，常常聽聞善友呵斥慾望的種種過患。這樣聽聞之後，乃至證得阿耨多羅三藐三菩提道。』 『憍陳如！所說的善友，是指諸佛菩薩、辟支佛（獨自覺悟者）、阿羅漢（斷盡煩惱者）。另外，善友也包括我自身。為什麼呢？我現在出世，憐憫眾生，想要斷除一切苦惱，能夠宣說各種慾望的一切過患，所以大眾應當接受我的教誨。我不說妄語，常說真實語，不說無意義的話，不說粗暴惡劣的話，而是說慈悲的話。我現在將要說各種慾望的罪過，你們應當一心受持，既已受持，就能從三惡道（地獄、餓鬼、畜生）迅速解脫，乃至證得阿耨多羅三藐三菩提。』 當時，整個娑婆世界（我們所居住的世界）三千大千世界（佛教宇宙觀中的一個宇宙單位）所有聚集而來的大眾，一同發出聲音說：『唯愿如來宣說慾望的過患，我們聽聞之後，會如佛所說，至心受持。』 佛陀說：『憍陳如！仔細聽，仔細聽！眾生產生慾望有四種因緣。是哪四種呢？對色（外形）的貪愛、對長短赤白等（顏色）的貪愛、對觸覺的貪愛、對快樂的貪愛：喜歡歌舞、各種裝飾瓔珞服飾等的貪愛。什麼是色貪呢？色是指四大（地、水、火、風）和合而成，生滅不住，無我無眾生。像這樣的四大，無我無眾生，一切凡夫因為無明顛倒，在色中橫生覺觀，認為這是男這是女，這是好這是壞，這是可樂這是不可樂，這種觀念進入心中就像鬼附身一樣，男人看到女人的身體

【English Translation】 English version The Buddha, upon seeing the causes of Buddhahood, generates a joyful mind. Because of this joy, a Buddha-land (a pure land where Buddhas reside) arises, and together with virtuous beings, they accomplish their work. In this way, one's own roots of goodness increase, and one obtains various ornaments (瓔珞) to adorn body and mind. Soon, one attains Anuttara-samyak-sambodhi (supreme enlightenment), and those good deeds do not diminish. 'Therefore, Kaundinya (a disciple of the Buddha)! If there are good men or good women who see their own benefit, the benefit of others, and the mutual benefit of both, they should always be close to good friends, learn the teachings of good friends, and often hear good friends rebuke the various faults of desire. Having heard this, they will eventually attain the path of Anuttara-samyak-sambodhi.' 'Kaundinya! The so-called good friends are the Buddhas, Bodhisattvas, Pratyekabuddhas (solitary realizers), and Arhats (those who have extinguished all defilements). Moreover, a good friend is also myself. Why? Because I have come into this world out of compassion for all beings, wishing to eliminate all suffering. I am able to speak of all the faults of various desires, so the assembly should accept my teachings. I do not speak falsely, I always speak truthfully, I do not speak meaningless words, I do not speak harsh or evil words, but rather words of compassion. I will now speak of the faults of various desires, you should wholeheartedly receive and uphold them. Having received and upheld them, you will quickly be liberated from the three evil realms (hell, hungry ghosts, animals), and eventually attain Anuttara-samyak-sambodhi.' At that time, all the great assemblies from the entire Saha world (the world we live in) and the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology) spoke in unison, saying: 'We beseech the Tathagata (Buddha) to proclaim the faults of desire. Having heard them, we will wholeheartedly receive and uphold them as the Buddha has taught.' The Buddha said: 'Kaundinya! Listen carefully, listen carefully! There are four causes for beings to generate desire. What are the four? Greed for form (appearance), greed for length, shortness, red, white, etc. (colors), greed for touch, and greed for pleasure: greed for singing, dancing, various ornaments, necklaces, clothing, etc. What is greed for form? Form is the combination of the four great elements (earth, water, fire, wind), which are constantly changing, without self or sentient beings. These four elements are without self or sentient beings. All ordinary beings, due to ignorance and delusion, arbitrarily generate perceptions in relation to form, thinking this is male, this is female, this is good, this is bad, this is desirable, this is undesirable. These thoughts enter the mind like a ghost possession. When a man sees a woman's body,

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執相，取著長短黑白。以是因緣，未生欲能令生，已生欲能令增長。是人如是念欲轉多常不捨離，一切善根悉皆減少，不復愛樂諸善知識，不能善護身口意業，與一切罪而共和合，不見一切諸欲過患。以不見故，命終即入三惡道中，或在地獄，或在畜生，或在餓鬼。于彼惡道，無量世中受諸大苦，皆由貪慾，貪慾因緣令欲增長。

「諸有智者觀察女色念不凈想，不念女身所有發毛皮肉筋血，但唸白骨專心不捨，如女人身男子身亦如是；如見近身遠身亦如是；如他身自身亦如是；但唸白骨不念發毛皮肉筋血。如是念已數數思惟，心常信念不忘失者，此名心順行道初斷欲法門。是人復念彼骨中心三摩跋帝，住于眉間如棗許處，如是念已數數思惟心住不失。彼人爾時心得寂靜，氣息不出不入，不見惡相不見惡事，不樂不念乃至不緣一法，是則名為奢摩他、名心寂靜。此名煩惱順行道第二斷欲法門。云何身寂靜？是人如是念故，能令身中出入息定，不入不出。彼智慧人波啰娑佛陀，身心樂寂滅，如是念故心速順奢摩他，此名第三寂滅攀緣斷煩惱道法門。是人復念頭骨頂中如一小棗處，如是數數念已見彼中空，如是數數念空，見彼頂骨如一沙塵，如是第二第三見骨末。依此法用一切頭骨皆如塵末，見彼骨末為風所吹，如是

【現代漢語翻譯】 現代漢語譯本：執著于表象，就會執取長短、黑白等分別。因為這樣的緣故，未生起的慾望會因此生起，已生起的慾望會因此增長。這樣的人心中對慾望的念頭會越來越多，常常不能捨離。一切善根都會減少，不再喜愛親近善知識，不能好好守護身口意三業，與一切罪惡同流合污，看不到一切慾望的過患。因為看不到這些過患，命終之後就會墮入三惡道中，或者在地獄，或者在畜生道，或者在餓鬼道。在這些惡道中，無量世都要遭受巨大的痛苦，這一切都是因為貪慾，貪慾的因緣導致慾望增長。 有智慧的人觀察女色時，應當觀想不凈的景象，不要去想女身所有的頭髮、毛髮、面板、肌肉、筋脈、血液，而只專注于觀想白骨，專心不捨。男人身也是如此；看到近處的身體和遠處的身體也是如此；看到他人的身體和自己的身體也是如此；只觀想白骨，不要去想頭髮、毛髮、面板、肌肉、筋脈、血液。這樣觀想之後，反覆思惟，心中常常保持這種信念而不忘失，這叫做心順行道，是最初斷除慾望的法門。這個人進一步觀想白骨的中心，在眉間如棗子大小的地方，安住於三摩跋帝（samāpatti，禪定）。這樣觀想之後，反覆思惟，心住於此而不散失。這時，這個人內心會感到寂靜，氣息不再出入，看不到惡相，看不到惡事，不樂於任何事物，也不去想任何事物，甚至不緣于任何一法，這就叫做奢摩他（śamatha，止），也叫做心寂靜。這叫做煩惱順行道，是第二種斷除慾望的法門。什麼是身寂靜呢？這個人這樣觀想，能夠使身體的出入息安定下來，不再出入。這位有智慧的人，通過波啰娑佛陀（parāśuddha，最清凈的）的修行，身心都感到寂滅的快樂。這樣觀想，心很快就能順應奢摩他，這叫做第三種寂滅攀緣，斷除煩惱的道法門。這個人進一步觀想頭骨的頂端，如一個小棗大小的地方，這樣反覆觀想之後，看到那裡是空的。這樣反覆觀想空，看到頭頂的骨頭如同一粒沙塵，這樣第二、第三次觀想，看到骨頭變成粉末。依此方法，一切頭骨都如塵末，看到這些骨末被風吹散，這樣觀想。

【English Translation】 English version: Clinging to appearances, one grasps at distinctions like long and short, black and white. Because of this, desires that have not yet arisen are caused to arise, and desires that have already arisen are caused to increase. Such a person's thoughts of desire become more and more numerous, and they are constantly unable to let go. All good roots diminish, they no longer love to be near good teachers, they cannot properly guard their actions of body, speech, and mind, they associate with all kinds of sins, and they do not see the faults of all desires. Because they do not see these faults, upon death they fall into the three evil paths, either into hell, or into the animal realm, or into the realm of hungry ghosts. In these evil paths, they suffer great pain for countless lifetimes, all because of greed, and the causes of greed lead to the increase of desire. Those with wisdom, when observing the appearance of a woman, should contemplate the impure aspects, not thinking of the hair, skin, flesh, tendons, and blood of the female body, but focusing solely on contemplating the white bones, with unwavering concentration. The same is true for the male body; the same is true when seeing a body nearby or far away; the same is true when seeing the body of another or one's own body; only contemplate the white bones, do not think of the hair, skin, flesh, tendons, and blood. After contemplating in this way, repeatedly reflect, and if the mind constantly maintains this belief without forgetting, this is called the path of the mind in accordance with the way, the first method of cutting off desire. This person further contemplates the center of the white bones, dwelling in samāpatti (meditative absorption) at a place between the eyebrows, about the size of a jujube. After contemplating in this way, repeatedly reflect, and the mind dwells there without being lost. At this time, the person's mind will feel tranquil, the breath will no longer go in or out, they will not see evil signs, they will not see evil things, they will not be attached to anything, nor will they think of anything, not even clinging to a single dharma. This is called śamatha (calm abiding), also called the tranquility of the mind. This is called the path of the mind in accordance with the way, the second method of cutting off desire. What is bodily tranquility? When this person contemplates in this way, they can stabilize the breath going in and out of the body, so that it no longer goes in or out. This wise person, through the practice of parāśuddha (supreme purity), experiences the joy of the extinction of body and mind. By contemplating in this way, the mind quickly conforms to śamatha. This is called the third path of extinguishing clinging, the method of cutting off afflictions. This person further contemplates the top of the skull, at a place about the size of a small jujube. After repeatedly contemplating in this way, they see that it is empty. After repeatedly contemplating emptiness in this way, they see the bone at the top of the skull as a grain of sand. After contemplating in this way a second and third time, they see the bone as powder. Using this method, all skulls are like dust, and they see this bone powder being blown away by the wind. Contemplate in this way.

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見一切身骨皆悉如末為風所吹。如是不見身骨乃至見虛空，彼中身心波啰娑三跋帝，此名第四順奢摩他寂滅攀緣斷煩惱道法門。」

爾時，長老阿若憍陳如白佛言：「世尊！虛空相者，是有為相不？」

佛言：「如是。善男子！虛空之相是有為相。」

時憍陳如復白佛言：「世尊！若虛空相是有為者，為是自相為他相耶？」

佛言：「憍陳如！若能觀察一切法界及有為界，是名自相。何以故？若能觀察色寂靜者，當知彼人能見如來。所以者何？若人觀骨，見骨如末為風所吹，見是事已，能深觀察色之實性，是人爾時見一切色悉皆空寂，乃至不見一切諸相，唯見虛空但念虛空，于彼虛空數數修習。見十方色一切皆空如凈琉璃。于中復見無量諸佛，乃至十方亦復如是。見佛身已，又見如來三十二相八十種好，乃至十方悉見諸佛色身具足，光照團圓如尼俱陀樹。彼人過去若曾習學涅槃之道，有善根者，即作是念：『我當問佛，如是虛空誰之所造？久近當滅？』作是念已，即便問佛。

「爾時，如來即為宣說：『夫虛空者，但有名字無有作者，當何所滅？言虛空者，無有覺觀無物無數、無有相貌無出無滅，一切法相亦不可得，能想所想亦皆是無。』了知是已，于諸想縛悉皆解脫，即便獲得阿那

【現代漢語翻譯】 現代漢語譯本：觀察身體的每一部分，都像被風吹散的微塵一樣。這樣觀察，從不見身體的骨骼，直到只見到虛空。在這種狀態中，身心達到波啰娑三跋帝（一種禪定狀態），這被稱為第四種順奢摩他（止觀）的寂滅攀緣、斷除煩惱的修行法門。 當時，長老阿若憍陳如（佛陀的早期弟子之一）問佛陀：『世尊！虛空之相，是有為法（因緣和合而生滅的法）的相嗎？』 佛陀回答說：『是的。善男子！虛空之相是有為法的相。』 這時，憍陳如又問佛陀：『世尊！如果虛空之相是有為法，那麼它是自相（自身固有的性質）還是他相（依賴其他事物而有的性質）呢？』 佛陀說：『憍陳如！如果能夠觀察一切法界（宇宙萬法）和有為界，這就是自相。為什麼呢？如果能夠觀察到色的寂靜，應當知道這個人能夠見到如來（佛陀）。為什麼呢？如果有人觀察骨骼，看到骨骼像微塵一樣被風吹散，看到這些之後，能夠深入觀察色的真實本性，這個人那時就能看到一切色都空寂，甚至看不到一切諸相，只看到虛空，只念虛空，對虛空反覆修習。看到十方一切色都空寂，像清凈的琉璃一樣。在其中又看到無量諸佛，乃至十方也是這樣。見到佛身之後，又見到如來的三十二相（佛陀的特殊身體特徵）和八十種好（佛陀的細微美好之處），乃至十方都見到諸佛的色身具足，光芒圓滿，像尼俱陀樹（一種榕樹）一樣。這個人過去如果曾經修習過涅槃（解脫）之道，有善根的話，就會這樣想：『我應當問佛，這樣的虛空是誰創造的？多久會消滅？』這樣想之後，就去問佛。 『那時，如來就為他宣說：『虛空，只是一個名字，沒有創造者，又怎麼會消滅呢？說虛空，是沒有覺觀、沒有物體、沒有數量、沒有相貌、沒有生出也沒有滅亡的，一切法的相狀也是不可得的，能想的和所想的也都是沒有的。』瞭解這些之後，對於各種妄想的束縛都解脫了，就獲得了阿那（一種禪定狀態）。』

【English Translation】 English version: Observing every part of the body, seeing it all like dust blown away by the wind. Observing in this way, one does not see the bones of the body, until only emptiness is seen. In this state, the mind and body reach Parasa Sambadhi (a state of meditative absorption), this is called the fourth path of Samatha (calm abiding) that leads to the cessation of clinging and the cutting off of afflictions. At that time, the elder Ajnata Kaundinya (one of the Buddha's early disciples) asked the Buddha: 'World Honored One! Is the characteristic of emptiness a characteristic of conditioned phenomena (dharmas that arise and cease due to causes and conditions)?' The Buddha replied: 'Yes. Good man! The characteristic of emptiness is a characteristic of conditioned phenomena.' Then Kaundinya asked the Buddha again: 'World Honored One! If the characteristic of emptiness is a conditioned phenomenon, then is it a self-characteristic (an inherent nature) or an other-characteristic (a nature dependent on other things)?' The Buddha said: 'Kaundinya! If one can observe all the realms of phenomena (the universe and all its dharmas) and the realm of conditioned phenomena, this is a self-characteristic. Why? If one can observe the stillness of form, one should know that this person can see the Tathagata (Buddha). Why? If a person observes bones, seeing them like dust blown away by the wind, and after seeing this, can deeply observe the true nature of form, then that person will see that all forms are empty and still, and will not even see any characteristics, only seeing emptiness, only thinking of emptiness, and repeatedly practicing with emptiness. Seeing that all forms in the ten directions are empty, like pure crystal. Within this, one also sees countless Buddhas, and the same is true in the ten directions. After seeing the Buddha's body, one also sees the Tathagata's thirty-two marks (special physical characteristics of the Buddha) and eighty minor marks (subtle beauties of the Buddha), and in the ten directions, one sees that the Buddha's physical bodies are complete, with light shining round like a Nigrodha tree (a type of banyan tree). If this person has practiced the path of Nirvana (liberation) in the past and has good roots, they will think: 'I should ask the Buddha, who created this emptiness? How long will it last before it ceases?' After thinking this, they will ask the Buddha. 'At that time, the Tathagata will explain to them: 'Emptiness is just a name, there is no creator, so how can it cease? Speaking of emptiness, it has no perception, no objects, no number, no appearance, no arising and no ceasing, the characteristics of all dharmas are also unattainable, and both the one who thinks and what is thought are also non-existent.' Understanding this, one is liberated from all the bonds of delusion, and then attains Anatha (a state of meditative absorption).'

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含果，能斷一切貪慾之心。唯有色愛無色愛結，及於掉慢諸無明在。

「彼人爾時見佛身已，作如是念：『我今當知如來身相長短廣狹。』作是念已，見所在處十方空中悉有如來。彼人爾時欲得觀少即便見少，欲得觀多隨意見多，無量無邊亦復如是。

「複次，彼人更作是念：『如是諸佛從何而來？』復作是念：『如是如來無所從來，去無所至。』彼人爾時不見諸佛有去來已，又作是念：『三界受身心但虛假，以是因緣我隨覺觀，欲多見多欲少見少，諸佛如來即是我心。何以故？自心作佛自心見故，心即我身身即虛空，我因覺觀故見無量無邊諸佛，我以覺心見佛知佛，非心心知非心心見，見心相者則不可斷。我觀法界性無牢實，隨念生故，是故一切所有性相，及心覺觀即是虛空，虛空之性亦復非有。』若能如是見彼空者，已於過去發菩提心。彼人修習三昧因緣，即得諸佛現其前住。是人若發求聲聞心，即得一切無相三昧。既修習已，復得無著清凈智心遠離無明，亦復獲得隨順空忍，不久得於四果真證。彼人若見空即是空，爾時即得身心寂靜，得寂靜已，是則名為空解脫門。入是門已，欲得取于阿羅漢果則為不難，是名第五修習空寂滅諸攀緣斷煩惱道真實法門。」

爾時，世尊說此法已，彼大眾中有

【現代漢語翻譯】 現代漢語譯本 『含果』，能斷除一切貪慾之心。只有對色界的愛和無色界的愛執著，以及驕慢和各種無明還在。 『那個人』那時見到佛身之後，就產生這樣的想法：『我現在應當知道如來身相的長短、廣狹。』產生這個想法之後，就見到所有地方，十方空中都有如來。『那個人』那時想要看少就看到少，想要看多就看到多，無量無邊也是這樣。 『此外』，『那個人』又產生這樣的想法：『這些佛從哪裡來呢？』又產生這樣的想法：『這些如來無所從來，去無所至。』『那個人』那時不見諸佛有來去之後，又產生這樣的想法：『三界所受的身體和心都只是虛假的，因為這個緣故，我隨著覺觀，想要多看就看到多，想要少看就看到少，諸佛如來就是我的心。為什麼呢？因為自心作佛，自心見佛，心就是我的身體，身體就是虛空，我因為覺觀的緣故，見到無量無邊的諸佛，我用覺心見佛知佛，不是心知心見，見到心的相狀就不可斷。我觀察法界的本性沒有牢固的實體，隨著念頭產生，所以一切所有的性相，以及心的覺觀就是虛空，虛空的本性也不是真實存在的。』如果能夠這樣見到空性的人，已經在過去發了菩提心。『那個人』修習三昧的因緣，就得到諸佛現在他的面前。這個人如果發求聲聞的心，就得到一切無相三昧。既然修習了，又得到無執著的清凈智慧心，遠離無明，也獲得隨順空性的忍耐，不久就得到四果的真實證悟。『那個人』如果見到空就是空，那時就得到身心寂靜，得到寂靜之後，這就叫做空解脫門。進入這個門之後，想要取得阿羅漢果就不難了，這叫做第五個修習空寂滅，斷除攀緣煩惱的真實法門。」 那時，世尊說完這個法之後，在那個大眾中，有

【English Translation】 English version 'Containing the fruit', it can cut off all desires of greed. Only the attachments to love of the form realm and the formless realm, as well as pride and all ignorance, remain. 'That person', upon seeing the Buddha's body at that time, would have this thought: 'I should now know the length, breadth, and extent of the Tathagata's body.' Having this thought, they would see Tathagatas in all places, in the ten directions of space. 'That person' at that time, wanting to see a few, would see a few; wanting to see many, would see many; and so it is with the immeasurable and boundless. 'Furthermore', 'that person' would have this thought: 'Where do these Buddhas come from?' And then have this thought: 'These Tathagatas come from nowhere and go nowhere.' 'That person', upon not seeing the Buddhas coming or going, would then have this thought: 'The body and mind received in the three realms are but false. Because of this, as I follow my awareness, wanting to see many, I see many; wanting to see few, I see few. The Buddhas and Tathagatas are my own mind. Why? Because the mind makes the Buddha, and the mind sees the Buddha. The mind is my body, and the body is empty space. Because of my awareness, I see immeasurable and boundless Buddhas. I use the aware mind to see and know the Buddha, not the mind knowing the mind, not the mind seeing the mind. Seeing the nature of the mind is impossible to cut off. I observe that the nature of the Dharma realm has no solid substance, arising with thoughts. Therefore, all natures and characteristics, as well as the mind's awareness, are empty space, and the nature of empty space is also non-existent.' If one can see emptiness in this way, they have already generated the Bodhi mind in the past. 'That person', through the causes and conditions of practicing Samadhi, will have the Buddhas appear and stand before them. If this person generates the mind seeking to be a Sravaka, they will attain all formless Samadhis. Having practiced, they will also attain a non-attached, pure wisdom mind, free from ignorance, and will also obtain the patience that accords with emptiness. Before long, they will attain the true realization of the four fruits. If 'that person' sees emptiness as emptiness, at that time they will attain tranquility of body and mind. Having attained tranquility, this is called the gate of liberation through emptiness. Having entered this gate, it will not be difficult to attain the fruit of Arhatship. This is called the fifth true Dharma gate of practicing emptiness and extinction, cutting off clinging and afflictions. At that time, after the World Honored One spoke this Dharma, among that great assembly, there were

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九十九百千萬億諸天及人得奢摩他順忍，八萬四千人得空順忍，如是六萬天人得空三摩提解脫法門，二萬衆生皆得諸佛現在三昧，無量眾生得須陀洹果，八十四百千比丘得無漏道。

爾時，佛告憍陳如言：「若復有人自觀頭骨，心若不停及不樂者，是未調伏；既未調伏，亦復不能得於解脫。彼人爾時應當更詣尸陀林所觀察死人，或見青瘀膀脹血涂，或見膿流處處淹漬，皮肉爛潰筋脈相交，禽獸往來爭共唼食。或見白骨其色如珂，髏頷差移手足分散。見是相已，當熟察心樂住何處。知已即觀常念不舍，一切外色敗壞若斯，自揆我身亦應如是，始從青瘀臭處腥臊，終至白骨支離消散。心常專念勿使他緣，若住、若行、若坐、若臥，勤修觀行滑利流通，晝夜相續不令馳散，閉目開目恒使分明，從少至多內外洞徹，如是展轉乃至山河草木叢林人畜等物，皆作骨相亦復如是。於四威儀常見自身骨具等事，未曾舍離，如是心住不動如山，於一緣中常定無亂，不凈念等悉具足滿。

「彼人爾時於此身中作是觀已，乃至命終不起染心，于現在時能離貪慾、他世未能。『此人若得順虛空陀羅尼，即能觀骨作離散相。』如是念已，四方俱時皆令風起吹此骨身，皆悉磨散使如微塵。如是自身風因緣故皆作塵已，一切諸色一切大地

【現代漢語翻譯】 九十九百千萬億諸天（指天神）及人獲得了奢摩他（止）順忍，八萬四千人獲得了空順忍，像這樣六萬天人獲得了空三摩提（定）解脫法門，兩萬眾生都獲得了諸佛現在三昧（正定），無量眾生獲得了須陀洹（預流果）果位，八十四百千比丘獲得了無漏道。 當時，佛告訴憍陳如（五比丘之一）說：『如果有人觀察自己的頭骨，心不能平靜，也不喜歡這種觀察，這就是沒有調伏；既然沒有調伏，也就不能得到解脫。』那個人這時應當再去尸陀林（墓地）觀察死人，或者看到青紫腫脹、血跡斑斑，或者看到膿液流淌、到處浸漬，皮肉腐爛、筋脈交錯，禽獸來來往往爭相啄食。或者看到白骨顏色像玉，頭顱錯位、手腳分散。看到這些景象后，應當仔細觀察自己的心喜歡停留在哪裡。知道后就觀察並常念不舍，一切外在的色相敗壞都是這樣，自己衡量自己的身體也應當如此，從青紫腥臭開始，最終到白骨支離破碎消散。心中常常專念不要被其他事物干擾，無論是站立、行走、坐著、躺著，勤奮修行觀想，使其流暢通達，晝夜相續不讓它散亂，閉眼睜眼都要使其清晰分明，從少到多，內外通透，這樣逐漸擴充套件到山河草木叢林人畜等物，都觀想成骨相也是如此。在行住坐臥四種威儀中，常常看到自身骨骼等事，不曾舍離，這樣心就安住不動如山，在一種觀想中常常安定不亂，不凈觀等都具足圓滿。 『那個人這時在自身中這樣觀想后，乃至生命終結都不會生起染污之心，在現在能離開貪慾，來世也能夠。』『這個人如果得到順虛空陀羅尼（總持），就能觀想骨頭成為離散之相。』這樣想后，四方同時都颳起風，吹散這個骨身，都磨成微塵。像這樣自身因為風的因緣都變成微塵后，一切諸色一切大地

【English Translation】 Ninety-nine hundred thousand million devas (gods) and humans attained kshama (patience) following shamatha (calm abiding), eighty-four thousand people attained kshama following emptiness, in this way, sixty thousand devas and humans attained the dharma gate of samadhi (concentration) liberation of emptiness, twenty thousand beings all attained the present samadhi (right concentration) of all Buddhas, immeasurable beings attained the srotapanna (stream-enterer) fruit, eighty-four hundred thousand bhikshus (monks) attained the unconditioned path. At that time, the Buddha said to Ajnatakaundinya (one of the five first disciples): 'If someone observes their own skull, and their mind is not still and does not enjoy this observation, then they are not yet tamed; since they are not yet tamed, they also cannot attain liberation.' That person at that time should go again to the shithavana (cremation ground) to observe the dead, or see them blue and swollen, smeared with blood, or see pus flowing and soaking everywhere, the skin and flesh rotten, the tendons and veins intertwined, birds and beasts coming and going, fighting to eat. Or see white bones, their color like jade, the skull dislocated, the hands and feet scattered. Having seen these sights, one should carefully observe where one's mind likes to dwell. Knowing this, one should observe and constantly remember without abandoning, all external forms are ruined like this, one should measure one's own body and it should also be like this, starting from blue and putrid, ending with white bones scattered and disintegrated. The mind should always be focused and not be disturbed by other things, whether standing, walking, sitting, or lying down, diligently cultivate contemplation, making it smooth and flowing, continuing day and night without letting it scatter, whether the eyes are closed or open, always make it clear and distinct, from little to much, penetrating inside and out, gradually extending to mountains, rivers, grass, trees, forests, humans, animals, and other things, all contemplating them as bone forms, also like this. In the four postures of walking, standing, sitting, and lying down, one should always see one's own bones and other things, never abandoning them, in this way the mind will dwell still like a mountain, in one contemplation it will always be stable and not confused, the contemplation of impurity and others will all be complete and fulfilled. 'That person, at that time, having contemplated in this way on their own body, will not give rise to defiled thoughts until the end of their life, in the present they can leave greed, and in the next life they will also be able to.' 'If this person obtains the dharani (mantra) following emptiness, they will be able to contemplate the bones as a scattered form.' Having thought this, winds will arise from all four directions at the same time, blowing this bone body, grinding it all into fine dust. Like this, after one's own body has become dust due to the cause of the wind, all forms, all the great earth

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，亦各以風因緣力故散如微塵。如是作已，身及萬物悉皆隨風，塵飛消散都無所見，猶如虛空離諸言說。如是觀已得虛空相，見一切物如青琉璃，數數修習，如是等念令不馳散。如是觀已，復觀虛空作于黃色系心憶想，亦令成就無分散意。如是觀已，復觀赤色想念赤色。觀赤色已，復作白色想念白色。觀白色已，復觀紫色。紫色成已，觀頗梨色。于虛空中作如是念：『如是萬法色及地等一切諸物，皆見青色及頗梨色令不馳散。』作是觀已，次作水想，亦見青色及頗梨等一切諸色，皆見於水更無餘想，唯見大地如四指許，余皆為水。

「彼人見是四指地已便無增減，復作是念：『我於今者當以足指動此大地，使令動轉隨意久近。』若欲令于少分動者，即隨所念如是動已，乃至能令諸山大地大海江河，一切隨動出大音聲，其聲遠徹聞于余方。復觀諸水有種種色，或優缽羅華、拘物頭華、缽頭摩華、分陀利華，如是種種一切諸華皆隨念見。復觀虛空皆作地想，于其地上行住坐臥俯仰屈伸。復觀一切土石諸山作種種色，其形細軟如兜羅綿，于其山上回轉去來經行宴坐。

「彼人爾時作如是等諸外觀已，悉皆放舍還更攝念，復自觀身作輕微想，更增修習令其成就，如兜羅綿隨風飄散。作是觀已，于虛空中行住坐臥，

【現代漢語翻譯】 現代漢語譯本 也各自因為風的因緣力量而散開，像微塵一樣。這樣做了之後，身體和萬物都隨著風，塵土飛揚消散，什麼都看不見，就像虛空一樣，沒有任何言語可以描述。這樣觀察之後，就得到了虛空的相狀，看到一切事物都像青色的琉璃一樣，要反覆修習，像這樣的念頭，使它不散亂。這樣觀察之後，又觀察虛空，把它想像成黃色，繫心憶想，也使它成就，沒有散亂的意念。這樣觀察之後，又觀察紅色，想念紅色。觀察紅色之後，又想像白色，想念白色。觀察白色之後，又觀察紫色。紫色成就之後，觀察頗梨色（水晶色）。在虛空中這樣想：『像這樣萬法的顏色以及地等一切事物，都看見青色和頗梨色，使它不散亂。』這樣觀察之後，接著想像水，也看見青色和頗梨等一切顏色，都看見水，沒有其他的想法，只看見大地像四指寬，其餘的都變成水。 那個人看見這四指寬的土地之後，就沒有增減，又這樣想：『我現在應當用腳趾動這大地，使它轉動，隨意持續多久。』如果想讓少部分轉動，就隨著所想的那樣轉動，乃至能使諸山、大地、大海、江河，一切都隨著轉動，發出巨大的聲音，那聲音傳得很遠，其他地方都能聽到。又觀察各種水有各種顏色，或者像優缽羅華（青蓮花）、拘物頭華（紅蓮花）、缽頭摩華（粉紅蓮花）、分陀利華（白蓮花），像這樣各種各樣的花都隨著念頭看見。又觀察虛空都想像成土地，在土地上行走、站立、坐著、躺著、俯身、仰身、彎曲、伸展。又觀察一切土石山，呈現各種顏色，形狀細軟像兜羅綿（木棉），在山上回轉、來去、經行、宴坐。 那個人這時做了像這樣的各種外觀想之後，都全部放下，再收攝念頭，又自己觀察身體，想像身體輕微，更加修習，使它成就，像兜羅綿一樣隨風飄散。這樣觀察之後，在虛空中行走、站立、坐著、躺著。

【English Translation】 English version Also, each disperses like fine dust due to the power of the wind's conditions. Having done this, the body and all things follow the wind, dust flies and dissipates, and nothing can be seen, like empty space, beyond all description. Having observed in this way, one attains the aspect of emptiness, seeing all things as if they were blue lapis lazuli. One should practice this repeatedly, maintaining such thoughts so they do not scatter. Having observed in this way, one then observes the emptiness, imagining it as yellow, focusing the mind and remembering, also achieving a state of non-distraction. Having observed in this way, one then observes the color red, thinking of red. Having observed red, one then imagines white, thinking of white. Having observed white, one then observes purple. Having achieved purple, one observes the color of crystal (sphatika). In the emptiness, one thinks: 『Thus, all phenomena, colors, and all things such as the earth, are seen as blue and crystal, keeping the mind from scattering.』 Having observed in this way, one then imagines water, also seeing blue and crystal colors, seeing only water, with no other thoughts, only seeing the earth as wide as four fingers, with the rest being water. That person, having seen this four-finger-wide earth, does not increase or decrease it, and thinks: 『I shall now move this earth with my toes, making it turn for as long as I wish.』 If one wishes to move a small portion, it moves as one thinks, and even the mountains, earth, oceans, and rivers all move, producing a great sound that travels far, reaching other places. One then observes the various colors of the waters, or like the utpala flower (blue lotus), kumuda flower (red lotus), padma flower (pink lotus), pundarika flower (white lotus), and all such flowers are seen as one thinks. One then observes the emptiness, imagining it as earth, walking, standing, sitting, lying down, bending, stretching on that earth. One then observes all the earth, stones, and mountains as various colors, their forms soft and fine like cotton, turning, coming, going, walking, and sitting on the mountains. That person, having done all these external observations, then releases them all, gathers the mind again, and observes their own body, imagining it as light, further cultivating this until it is achieved, like cotton being scattered by the wind. Having observed in this way, one walks, stands, sits, and lies down in the emptiness.

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是人復入火光三昧，身現種種妙色光明，青黃赤白及頗梨色。又復游入炎摩迦定，于身上下互出水火，乃至地中現於出沒，如鳥處空無諸障礙，日月威力有大光明，能以手摩不生驚畏。又復身上到于梵天，作如是等現神變已，復隨所樂作如是念：『于其身內或青或黃或赤或白，或復見紫及以頗梨。』復作是念：『我當云何得見諸佛，隨其方所皆悉睹見？』

「彼人爾時若欲見小隨念即見，若欲見大亦隨念見，乃至充塞遍滿虛空。復作是念：『是等諸佛，無所從來去無所至，唯我心作，於三界中，是身因緣唯是心作。我隨覺觀，欲多見多欲少見少。諸佛如來即是我心。何以故？隨心見故。心即我身，即是虛空，我因覺觀見無量佛，我以覺心見佛知佛，心不見心心不知心，我觀法界性無牢固，一切諸法皆從覺觀因緣而生。是故法性即是虛空，虛空之性亦復是空，我因是心見種種色青黃赤白，一切雜色及以虛空，種種示現作神變已，所見如風無有真實，但妄想心依止於色。』是則名為共凡夫人順四諦陀羅尼。」

佛言：「憍陳如！何者名為不共凡夫四諦順陀羅尼？若有人能作如是念：『此虛空者不可捉持，無有覺觀不可宣說，心亦如是猶如虛空，不可捉持不可宣說。如是二種，皆悉虛妄憂愁惱亂，猶如火燒虛誑

【現代漢語翻譯】 現代漢語譯本 這個人再次進入火光三昧（一種禪定狀態），身上顯現出各種美妙的光芒，包括青色、黃色、紅色、白色以及水晶般的顏色。他又進入炎摩迦定（另一種禪定狀態），身上上下交替出現水和火，甚至能在地中顯現出沒，如同鳥在空中飛行一樣毫無障礙。日月的光輝具有強大的力量，他可以用手觸控而不會感到驚恐。他的身體甚至可以到達梵天（色界最高天），在展現了這些神通變化之後，他又隨心所欲地想：『在我身體內部，或者呈現青色，或者呈現黃色，或者呈現紅色，或者呈現白色，或者呈現紫色，或者呈現水晶般的顏色。』他又想：『我應當如何才能見到諸佛，並且在他們所在的任何地方都能看到他們？』 那個人那時如果想見到小的佛，立刻就能見到；如果想見到大的佛，也能立刻見到，甚至能見到充滿整個虛空的佛。他又想：『這些諸佛，沒有從哪裡來，也沒有到哪裡去，只是我的心所造作的。在這三界之中，這個身體的因緣也只是心所造作的。我隨著覺觀，想多見就多見，想少見就少見。諸佛如來就是我的心。為什麼呢？因為是隨著心而見到的。心就是我的身體，就是虛空。我通過覺觀見到無量的佛，我用覺悟的心見到佛、認識佛。心不能見心，心也不能認識心。我觀察法界的本性，發現它並不牢固，一切諸法都是從覺觀的因緣而產生的。所以，法性就是虛空，虛空的本性也是空。我因為這個心，見到了各種顏色，青色、黃色、紅色、白色，以及各種雜色和虛空。在展現了各種神通變化之後，所見到的就像風一樣，沒有真實性，只是妄想的心依附於色。』這就是所謂的與凡夫共同的順四諦陀羅尼（一種禪定法門）。 佛說：『憍陳如（佛陀的弟子）！什麼叫做不與凡夫共同的四諦順陀羅尼呢？如果有人能夠這樣想：『這個虛空是無法捉摸的，沒有覺觀，無法用語言表達。心也是這樣，就像虛空一樣，無法捉摸，無法用語言表達。這兩種都是虛妄的，令人憂愁煩惱，就像火燒一樣虛假。』

【English Translation】 English version That person again enters the fire-light samadhi (a state of meditative absorption), and his body manifests various wondrous colors of light, including blue, yellow, red, white, and crystal-like colors. He also enters the Yamaka samadhi (another state of meditative absorption), and water and fire alternately emerge from his body, even appearing and disappearing within the earth, like a bird flying in the sky without any obstacles. The power of the sun and moon has great radiance, and he can touch them with his hand without feeling fear. His body can even reach the Brahma heaven (the highest heaven in the realm of form). After displaying these miraculous transformations, he then thinks as he pleases: 『Within my body, there is either blue, yellow, red, white, purple, or crystal-like color.』 He also thinks: 『How should I be able to see all the Buddhas, and see them in whatever place they are?』 At that time, if that person wishes to see a small Buddha, he immediately sees it; if he wishes to see a large Buddha, he also immediately sees it, even seeing Buddhas filling the entire void. He also thinks: 『These Buddhas have not come from anywhere, nor have they gone anywhere; they are only created by my mind. In these three realms, the conditions of this body are also created by the mind. According to my perception and contemplation, I see more if I want to see more, and I see less if I want to see less. The Buddhas, the Tathagatas, are my mind. Why is that? Because they are seen according to the mind. The mind is my body, it is the void. Through perception and contemplation, I see countless Buddhas. I see and know the Buddhas with my awakened mind. The mind cannot see the mind, nor can the mind know the mind. I observe the nature of the Dharma realm and find that it is not solid. All dharmas arise from the conditions of perception and contemplation. Therefore, the nature of Dharma is the void, and the nature of the void is also void. Because of this mind, I see various colors, blue, yellow, red, white, and all kinds of mixed colors and the void. After displaying various miraculous transformations, what is seen is like the wind, without any reality, but only the deluded mind clinging to form.』 This is called the Dharani (a meditative practice) of the Four Noble Truths that is shared with ordinary people. The Buddha said: 『Kaundinya (a disciple of the Buddha)! What is called the Dharani of the Four Noble Truths that is not shared with ordinary people? If someone can think like this: 『This void is intangible, without perception or contemplation, and cannot be expressed in words. The mind is also like this, like the void, intangible and cannot be expressed in words. Both of these are false, causing sorrow and distress, and are as false as a fire burning.』

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斗諍，我今舍離是空色等一切諸念亂想覺觀。』如是舍諸虛空色等虛妄覺觀一切心已，心不復生，離諸念故心得寂滅，得寂滅已更不復生。何以故？心緣滅故是心便滅，身心釋悅悉皆舍離，以舍離故身得安隱，舍覺觀故口離語言，心安一緣修習滅定。是人爾時一日一夜，入于如是寂滅三昧，如意自在經無量億百千萬歲，於是三昧堪忍不散。從滅定起，舍有漏法及其壽命，入于涅槃。此名無漏不共凡夫四諦順陀羅尼第一解脫門。」

佛復告憍陳如：「云何名為共凡夫人四諦順陀羅尼？若有人能作如是念：『我隨覺觀觀如是色、觀如是我，我心即色、色即我心，若我遠離一切色相觀虛空相。』是人爾時修虛空相，即入無量空處三昧。此則名為共凡夫人順四諦陀羅尼義。

「若有人能作如是念：『色即是空，我以此色因緣空故，得見虛空。何者境界是虛空相？虛空之性名無障礙，是風住處；如是風者是四大相，我色亦爾是四大攝，此二法者無有差別，心亦如是猶如虛空。』復作是念：『此四大者以何為體？一切諸法性自空寂，自他等性亦皆空寂。夫虛空者即無所有，不生不滅無處無家。』作是觀時繫念諸佛。既繫念已，見虛空中有無量佛，一心念已得阿那含果。此則名為不共凡夫四諦順陀羅尼第二解脫門。

【現代漢語翻譯】 現代漢語譯本：『斗諍（爭鬥），我現在捨棄這空、色等一切念頭、胡思亂想和覺觀。』像這樣捨棄了虛空、色等虛妄的覺觀，一切心念都已捨棄，心不再生起，因為遠離了念頭，心就得到寂滅，得到寂滅后就不再產生。為什麼呢？因為心所緣的滅了，這心也就滅了，身心都感到釋然，全部捨棄，因為捨棄的緣故，身體得到安穩，捨棄了覺觀的緣故，口不再說話，心安住於一境，修習滅盡定。這個人那時一日一夜，進入這樣的寂滅三昧，如意自在地經過無量億百千萬年，在這種三昧中能夠忍受而不散亂。從滅盡定中起來，捨棄有漏法及其壽命，進入涅槃。這稱為無漏不共凡夫四諦順陀羅尼第一解脫門。」， 佛陀又告訴憍陳如（五比丘之一）說：『什麼叫做共凡夫人的四諦順陀羅尼呢？如果有人能夠這樣想：『我隨著覺觀觀察這樣的色，觀察這樣的我，我的心就是，就是我的心，如果我遠離一切色相，觀察虛空相。』這個人那時修習虛空相，就進入無量空處三昧。這稱為共凡夫人的順四諦陀羅尼的意義。 『如果有人能夠這樣想：『色就是空，我因為這個色的因緣空了，所以能看見虛空。什麼是虛空相的境界呢？虛空的性質叫做無障礙，是風的住處；像這樣的風是四大（地、水、火、風）的相，我的色也是這樣，是四大所攝，這兩種法沒有差別，心也像虛空一樣。』又這樣想：『這四大以什麼為體呢？一切諸法的自性本來空寂，自己和他人的等性也都是空寂的。虛空就是什麼都沒有，不生不滅，沒有處所，沒有家。』在這樣觀察的時候，繫念諸佛。繫念之後，看見虛空中有無量的佛，一心念佛后得到阿那含果（三果）。這稱為不共凡夫四諦順陀羅尼第二解脫門。

【English Translation】 English version: 『Contention, I now abandon all thoughts, random thoughts, and perceptions such as emptiness, form, etc.』 Having thus abandoned the false perceptions of emptiness, form, etc., and all thoughts, the mind no longer arises. Because it is free from thoughts, the mind attains cessation. Having attained cessation, it no longer arises. Why? Because the object of the mind ceases, the mind also ceases. The body and mind feel relieved, having abandoned everything. Because of this abandonment, the body attains peace. Because of abandoning perceptions, the mouth is free from speech. The mind dwells in one object, practicing the cessation of perception and feeling. At that time, this person enters such a samadhi of cessation for one day and one night, freely passing countless billions of years, able to endure without distraction in this samadhi. Arising from the cessation of perception and feeling, they abandon the defiled dharmas and their lifespan, entering Nirvana. This is called the first liberation gate of the Anāsrava (untainted) non-common person's Four Noble Truths Anuloma Dharani.」 The Buddha further told Kaundinya (one of the five ascetics), 『What is called the Four Noble Truths Anuloma Dharani of a common person? If someone can think like this: 『I observe form with perception, I observe myself like this, my mind is *, * is my mind. If I abandon all forms, I observe the aspect of emptiness.』 At that time, this person practices the aspect of emptiness and enters the samadhi of the boundless realm of emptiness. This is called the meaning of the Four Noble Truths Anuloma Dharani of a common person.』 『If someone can think like this: 『Form is emptiness. Because of the emptiness of this form, I can see emptiness. What is the realm of the aspect of emptiness? The nature of emptiness is called unobstructed, it is the dwelling place of wind; such wind is the aspect of the four great elements (earth, water, fire, wind). My form is also like this, it is included in the four great elements. These two dharmas are not different, and the mind is also like emptiness.』 They further think: 『What is the substance of these four great elements? The nature of all dharmas is originally empty and still. The equality of self and others is also empty and still. Emptiness is nothing at all, it neither arises nor ceases, it has no place, no home.』 When observing like this, they focus their mind on the Buddhas. Having focused their mind, they see countless Buddhas in emptiness. Having focused their mind on the Buddhas, they attain the Anagami fruit (the third fruit). This is called the second liberation gate of the non-common person's Four Noble Truths Anuloma Dharani.』

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「複次，行者作如是念：『何者境界是虛空相？復何因緣名為我相？』行者自念：『言虛空者即是我也，即是凈我即是我心。我者無色如虛空無邊，我亦如是。』此則名為共凡夫人如實陀羅尼。若有能觀一切法空無我我所；言空處者，即是無我色亦無我。若觀如來即是我也，我見佛已，得須陀洹果、斯陀含果、阿那含果，乃至一切有漏法盡得阿羅漢果。此則名為不共凡夫四諦順陀羅尼第三解脫門。

「複次，行者若觀於我清凈不濁，即是空處空即我心。若能永斷一切煩惱即是凈心，若能修習八直正道是名凈心。作如是學，即能獲得須陀洹果乃至證得阿羅漢果。此則名為不共凡夫四諦順陀羅尼第四解脫門。

「複次，行者若有欲觀於色相者即分別相，分別相者即是瞋相，瞋恚相者即生死相。『我今為斷生死相故觀心相空。』此則名為共凡夫人四諦順陀羅尼。行者若觀於我即是寂靜，我今亦未斷于覺觀。若觀於我及我我所如觀虛空，我我所者即是苦也。苦所從生即名為集，如是苦集是可斷法是名為滅，觀苦集滅是名為道，得須陀洹果、斯陀含果、阿那含果，乃至獲得阿羅漢果。此則名為不共凡夫四諦順陀羅尼第五解脫門。

「複次，行者作如是念：『何以故？我今已觀此虛空相，夫虛空者即是於我

【現代漢語翻譯】 現代漢語譯本：

「再者，修行者這樣想：『什麼是虛空之相？又是什麼因緣稱為我相？』修行者自己思量：『所說的虛空就是我，就是清凈的我，就是我的心。我沒有顏色，像虛空一樣無邊無際，我也是這樣。』這稱為與凡夫共通的如實陀羅尼（Dharani，總持，能持一切法而不失的禪定）。如果有人能觀察一切法空無我我所（無常，無實體，不屬於我），所說的空處，就是無我，色也無我。如果觀察如來就是我，我見到佛后，就能得到須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果），乃至一切有漏法（有煩惱的法）都盡了，得到阿羅漢果（Arhat，無學果）。這稱為不與凡夫共通的四諦順陀羅尼（Dharani，總持，能持一切法而不失的禪定）的第三解脫門。

「再者，修行者如果觀察我清凈不污濁，就是空處，空就是我的心。如果能永遠斷除一切煩惱，就是凈心，如果能修習八直正道（八正道），就稱為凈心。這樣學習，就能獲得須陀洹果，乃至證得阿羅漢果。這稱為不與凡夫共通的四諦順陀羅尼的第四解脫門。

「再者，修行者如果有想觀察色相的，就是分別相，分別相就是嗔相，嗔恚相就是生死相。『我現在爲了斷除生死相，所以觀察心相是空的。』這稱為與凡夫共通的四諦順陀羅尼。修行者如果觀察我就是寂靜，我現在也還沒有斷除覺觀（尋伺）。如果觀察我和我所，就像觀察虛空一樣，我和我所就是苦。苦所從生就稱為集，像這樣苦集是可斷的法，稱為滅，觀察苦集滅稱為道，得到須陀洹果、斯陀含果、阿那含果，乃至獲得阿羅漢果。這稱為不與凡夫共通的四諦順陀羅尼的第五解脫門。

「再者，修行者這樣想：『為什麼？我現在已經觀察了這虛空相，虛空就是我』

【English Translation】 English version:

'Furthermore, the practitioner thinks thus: 『What is the aspect of emptiness? And what is the cause and condition called the aspect of self?』 The practitioner reflects: 『What is called emptiness is me, that is, the pure self, that is, my mind. I am without color, like the boundless emptiness, I am also like that.』 This is called the Dharani (a meditative concentration that retains all teachings without loss) that is common with ordinary people. If one can observe that all dharmas (phenomena) are empty, without self, and without what belongs to self; what is called the place of emptiness is without self, and form is also without self. If one observes that the Tathagata (Buddha) is me, and after seeing the Buddha, one attains the Srotapanna (stream-enterer) fruit, the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, and even when all the defiled dharmas (phenomena with afflictions) are exhausted, one attains the Arhat (worthy one) fruit. This is called the third liberation gate of the Dharani that is not common with ordinary people, which accords with the Four Noble Truths.

'Furthermore, if the practitioner observes that my self is pure and not defiled, that is the place of emptiness, and emptiness is my mind. If one can permanently cut off all afflictions, that is a pure mind, and if one can cultivate the Eightfold Noble Path, that is called a pure mind. By learning in this way, one can attain the Srotapanna fruit, and even realize the Arhat fruit. This is called the fourth liberation gate of the Dharani that is not common with ordinary people, which accords with the Four Noble Truths.

'Furthermore, if the practitioner has a desire to observe the aspect of form, that is the aspect of discrimination, the aspect of discrimination is the aspect of anger, and the aspect of anger is the aspect of birth and death. 『Now, in order to cut off the aspect of birth and death, I observe that the aspect of mind is empty.』 This is called the Dharani that is common with ordinary people, which accords with the Four Noble Truths. If the practitioner observes that my self is tranquility, I have not yet cut off the initial and sustained application of thought (vitarka and vicara). If one observes my self and what belongs to my self as if observing emptiness, my self and what belongs to my self are suffering. The origin of suffering is called accumulation, and thus suffering and accumulation are dharmas that can be cut off, which is called cessation, and observing suffering, accumulation, and cessation is called the path, and one attains the Srotapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, and even attains the Arhat fruit. This is called the fifth liberation gate of the Dharani that is not common with ordinary people, which accords with the Four Noble Truths.

'Furthermore, the practitioner thinks thus: 『Why? Now I have already observed this aspect of emptiness, and emptiness is me.』

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。我若遠離虛空觀者，次觀識處。如虛空觀識觀亦爾，如虛空處無量無邊，識亦如是無量無邊。』此則名為共凡夫人四諦順陀羅尼。行者若念識名為想，亦名覺觀，識即是苦，知苦所從名之為集，苦集可斷是名為滅，觀苦集滅是名為道，得須陀洹果、斯陀含、阿那含、阿羅漢果。此則名為不共凡夫四諦順陀羅尼第六解脫門。

「複次，行者若觀識處即是覺觀，如刺入身如瘡如病，如我前時遠離空處，離空處已亦離識處，離識處已修無想處。是人爾時得無想已不緣一法，即得住于無想三摩跋提。此則名為共凡夫人三摩跋提。若觀識處即是瘡痍苦惱之法，如病如癰，如我遠離觀于識相。次觀無想，言無想者即是無我，無我我所想。觀念清凈大般涅槃。作是觀時，即得須陀洹果、斯陀含果、阿那含果，乃至得於阿羅漢果。此則名為不共凡夫四諦順陀羅尼第七解脫門。

「複次，行者若有能觀無想處者即是細想，如我遠離是無想處觀，非有想非無想處亦復如是。此則名為共凡夫人如實陀羅尼。若觀非想非非想處即是大苦，是處可斷可得解脫。作是觀時，彼人即得須陀洹果、斯陀含果、阿那含果，乃至得於阿羅漢果。此則名為不共凡夫四諦順陀羅尼第八解脫門。

「憍陳如！此陀羅尼有如是等不可思議種種利

【現代漢語翻譯】 現代漢語譯本：『如果我遠離了對虛空的觀察，接下來觀察識處。如同觀察虛空一樣觀察識，如同虛空處無量無邊，識也同樣是無量無邊。』這被稱為與凡夫共通的四諦隨順陀羅尼。修行者如果認為識是想，也稱為覺觀，識即是苦，知道苦的來源稱為集，苦集可以斷除稱為滅，觀察苦集滅稱為道，可以獲得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）。這被稱為不與凡夫共通的四諦隨順陀羅尼的第六解脫門。 『再者，修行者如果觀察識處就是覺觀，如同刺入身體，如同瘡，如同疾病，如同我之前遠離空處一樣，離開空處后也離開識處，離開識處后修習無想處。這個人那時獲得無想后不緣任何一法，就能夠安住于無想三摩跋提（無想定）。這被稱為與凡夫共通的三摩跋提。如果觀察識處就是瘡痍苦惱之法，如同疾病，如同癰，如同我遠離觀察識相。接下來觀察無想，所謂無想就是無我，沒有我，沒有我所想。觀念清凈，達到大般涅槃。做這樣的觀察時，就能夠獲得須陀洹果、斯陀含果、阿那含果，乃至獲得阿羅漢果。這被稱為不與凡夫共通的四諦隨順陀羅尼的第七解脫門。 『再者，修行者如果有能力觀察無想處，就會發現它也是細微的想，如同我遠離這個無想處一樣觀察，非有想非無想處也是如此。這被稱為與凡夫共通的如實陀羅尼。如果觀察非想非非想處就是大苦，這個地方可以斷除，可以獲得解脫。做這樣的觀察時，這個人就能夠獲得須陀洹果、斯陀含果、阿那含果，乃至獲得阿羅漢果。這被稱為不與凡夫共通的四諦隨順陀羅尼的第八解脫門。 『憍陳如（五比丘之一）！這個陀羅尼有如此等等不可思議的種種利益。』

【English Translation】 English version: 'If I move away from the contemplation of emptiness, I next contemplate the realm of consciousness. Just as the contemplation of consciousness is like the contemplation of emptiness, as the realm of emptiness is immeasurable and boundless, so too is consciousness immeasurable and boundless.' This is called the Dharani of the Four Noble Truths in accordance with ordinary people. If a practitioner thinks of consciousness as a thought, also called perception, consciousness is suffering. Knowing the origin of suffering is called accumulation. The cessation of suffering and accumulation is called cessation. Observing suffering, accumulation, and cessation is called the path. One can attain the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). This is called the sixth gate of liberation of the Dharani of the Four Noble Truths not in common with ordinary people. 'Furthermore, if a practitioner contemplates the realm of consciousness as perception, like a thorn entering the body, like a sore, like a disease, just as I previously moved away from the realm of emptiness, having left the realm of emptiness, I also left the realm of consciousness, and having left the realm of consciousness, I cultivated the realm of non-perception. At that time, having attained non-perception, that person does not cling to any dharma, and is able to abide in the Samapatti (meditative absorption) of non-perception. This is called the Samapatti in common with ordinary people. If one contemplates the realm of consciousness as a painful and distressing dharma, like a disease, like a boil, just as I moved away from contemplating the aspect of consciousness. Next, contemplate non-perception, what is called non-perception is no-self, no thought of self or what belongs to self. The concept is pure, reaching great Nirvana. When doing this contemplation, one can attain the fruit of Srotapanna, Sakrdagamin, Anagamin, and even attain the fruit of Arhat. This is called the seventh gate of liberation of the Dharani of the Four Noble Truths not in common with ordinary people. 'Furthermore, if a practitioner is able to contemplate the realm of non-perception, they will find that it is also a subtle thought, just as I moved away from this realm of non-perception, and contemplate the realm of neither perception nor non-perception in the same way. This is called the Dharani of reality in common with ordinary people. If one contemplates the realm of neither perception nor non-perception, it is great suffering, this place can be cut off, and liberation can be attained. When doing this contemplation, that person can attain the fruit of Srotapanna, Sakrdagamin, Anagamin, and even attain the fruit of Arhat. This is called the eighth gate of liberation of the Dharani of the Four Noble Truths not in common with ordinary people. 'Kaundinya (one of the five ascetics)! This Dharani has such inconceivable and various benefits.'

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益，又能除斷一切欲貪、一切色貪、一切非色貪，離凡夫位得聖人法，永斷一切三惡道因，于當來世不更受于地獄、畜生及以餓鬼，是名四諦順陀羅尼。汝今當知，此即是彼瞻波迦華色如來所遣，日行藏菩薩所赍持欲。我今在此說大集經，是故彼佛送此欲來。此陀羅尼能斷一切諸結煩惱，又能永盡一切結恨、諸增上慢及我慢等、一切嫉妒，能卻世間一切家業一切戲笑，能斷一切我見一切疑見及婆羅多觸，能斷一切常見、斷見、壽命見、逋沙見、富伽羅見、作見、知見、一切色見，乃至觸見、一切生見、一切四大見，能斷如是一切諸見。能知一切五陰、十二入、十八界等，能令受者得涅槃樂，能壞眾魔調伏惡龍，能令一切諸天及諸夜叉皆生歡喜，能怖阿修羅及迦樓羅、緊那羅、摩睺羅伽，能壞一切惡邪外道，能悅一切剎利、婆羅門、毗舍、首陀羅，能令一切多貪婦女念于少欲，能令多聞人心生歡喜，能令坐禪人樂阿蘭若，能療一切諸惡重病，能卻一切斗諍饑饉疾疫兇衰及諸橫死，能除外賊惡風惡雨惡水瀑河非時寒熱、種種苦辛粗澀惡味。能光法母建立法幢，紹三寶種使不斷絕，又能安慰生死流轉恐怖眾生令其快樂，能生盡智證無生智，能裂無明破諸闇聚，能捨苦擔入于涅槃。」

佛說此四諦順陀羅尼忍時，無量無

【現代漢語翻譯】 現代漢語譯本：『此外，它還能斷除一切慾望的貪婪、一切對色相的貪婪、一切對非色相的貪婪，使人脫離凡夫的地位而獲得聖人的法則，永遠斷絕一切三惡道的因緣，在未來的世間不再遭受地獄、畜生和餓鬼的苦難，這被稱為四諦順陀羅尼（四諦：苦、集、滅、道；陀羅尼：總持，能持善法，能遮惡法）。你現在應當知道，這正是瞻波迦華色如來（瞻波迦華色如來：佛名，以其身色如瞻波迦花而得名）所派遣，日行藏菩薩（日行藏菩薩：菩薩名，以其智慧如日光明照耀一切）所攜帶的。我現在在這裡宣說《大集經》，所以那位佛送來這個陀羅尼。這個陀羅尼能夠斷除一切煩惱的結縛，又能永遠消除一切怨恨、各種增上慢（增上慢：未證得聖果，卻自以為已證得的傲慢）以及我慢等、一切嫉妒，能夠去除世間的一切家業和一切嬉笑，能夠斷除一切我見（我見：執著于有一個真實的「我」的錯誤見解）、一切疑見（疑見：對佛法真理的懷疑）以及婆羅多觸（婆羅多觸：指婆羅門教的某些教義和修行方式），能夠斷除一切常見（常見：認為生命是永恒不變的錯誤見解）、斷見（斷見：認為生命死後一切皆無的錯誤見解）、壽命見（壽命見：執著于壽命長短的錯誤見解）、逋沙見（逋沙見：指對補特伽羅的執著，認為有一個常一主宰的靈魂）、富伽羅見（富伽羅見：指對補特伽羅的執著，認為有一個常一主宰的靈魂）、作見（作見：執著於行為和造作的錯誤見解）、知見（知見：執著于知識和見解的錯誤見解）、一切色見（色見：執著於物質現象的錯誤見解），乃至觸見（觸見：執著于觸覺的錯誤見解）、一切生見（生見：執著于生命存在的錯誤見解）、一切四大見（四大見：執著于地、水、火、風四大元素的錯誤見解），能夠斷除像這樣的一切見解。能夠了解一切五陰（五陰：色、受、想、行、識）、十二入（十二入：眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（十八界：六根、六塵、六識）等，能夠使接受此陀羅尼的人獲得涅槃的快樂，能夠摧毀眾魔，調伏惡龍，能夠使一切諸天和夜叉都生歡喜，能夠使阿修羅（阿修羅：一種好戰的神）以及迦樓羅（迦樓羅：一種金翅鳥神）、緊那羅（緊那羅：一種歌神）、摩睺羅伽（摩睺羅伽：一種大蟒神）感到恐懼，能夠摧毀一切邪惡的外道，能夠使一切剎利（剎利：古印度四大種姓之一，指武士和統治者）、婆羅門（婆羅門：古印度四大種姓之一，指祭司）、毗舍（毗舍：古印度四大種姓之一，指商人和農民）、首陀羅（首陀羅：古印度四大種姓之一，指奴隸和僕人）感到喜悅，能夠使一切貪慾深重的婦女心生少欲的念頭，能夠使博學多聞的人心生歡喜，能夠使坐禪的人樂於住在寂靜的處所，能夠治療一切嚴重的疾病，能夠消除一切鬥爭、饑荒、瘟疫、兇災以及各種橫死，能夠消除外來的盜賊、惡風、惡雨、惡水、瀑布河流、非時寒熱、各種苦澀粗糙的惡味。能夠光大法母（法母：指佛法），建立法幢（法幢：佛法的象徵），使三寶（三寶：佛、法、僧）的種子不致斷絕，又能安慰在生死輪迴中恐懼的眾生，使他們快樂，能夠生起盡智（盡智：斷盡煩惱的智慧），證得無生智（無生智：證悟不生不滅的智慧），能夠撕裂無明（無明：對真理的無知），破除一切黑暗的聚集，能夠捨棄苦難的重擔，進入涅槃。』 佛陀宣說這個四諦順陀羅尼忍的時候，無數的...

【English Translation】 English version: 'Moreover, it can eliminate all greed for desires, all greed for form, all greed for formlessness, enabling one to leave the position of an ordinary person and attain the Dharma of a sage, permanently severing the causes of all three evil paths, so that in future lives one will no longer suffer in hell, as an animal, or as a hungry ghost. This is called the Four Noble Truths Dharani (Four Noble Truths: suffering, origin, cessation, path; Dharani: a mnemonic device, capable of holding good dharma and preventing evil dharma). You should know now that this was sent by the Tathagata of Campaka Flower Color (Campaka Flower Color Tathagata: a Buddha whose body color is like the Campaka flower), and carried by the Bodhisattva Sun-Walking Treasury (Sun-Walking Treasury Bodhisattva: a Bodhisattva whose wisdom shines like the sun). I am now here expounding the Great Collection Sutra, and that is why that Buddha sent this Dharani. This Dharani can sever all the bonds of afflictions, and can also forever eliminate all resentment, all arrogance, and pride, all jealousy, it can remove all worldly affairs and all laughter, it can sever all self-views (self-view: the mistaken view of clinging to a real 'self'), all doubt-views (doubt-view: doubt about the truth of the Buddha's teachings), and Bharata touch (Bharata touch: refers to certain doctrines and practices of Brahmanism), it can sever all eternalism (eternalism: the mistaken view that life is eternal and unchanging), annihilationism (annihilationism: the mistaken view that after death, everything ceases to exist), life-span view (life-span view: the mistaken view of clinging to the length of life), Pudgala view (Pudgala view: clinging to the idea of a permanent, unchanging soul), maker view (maker view: clinging to the mistaken view of actions and creations), knowledge view (knowledge view: clinging to the mistaken view of knowledge and opinions), all form views (form view: clinging to the mistaken view of material phenomena), and even touch views (touch view: clinging to the mistaken view of touch), all birth views (birth view: clinging to the mistaken view of the existence of life), all four great element views (four great element views: clinging to the mistaken view of the four elements of earth, water, fire, and wind), it can sever all such views. It can understand all five aggregates (five aggregates: form, feeling, perception, mental formations, consciousness), twelve entrances (twelve entrances: the six sense organs and the six sense objects), eighteen realms (eighteen realms: the six sense organs, six sense objects, and six consciousnesses), etc., it can enable those who receive this Dharani to attain the bliss of Nirvana, it can destroy all demons, subdue evil dragons, it can make all devas and yakshas rejoice, it can make asuras (asuras: a type of warring god), garudas (garudas: a type of golden-winged bird god), kinnaras (kinnaras: a type of celestial musician), and mahoragas (mahoragas: a type of great serpent god) feel fear, it can destroy all evil heretics, it can please all kshatriyas (kshatriyas: one of the four major castes in ancient India, referring to warriors and rulers), brahmins (brahmins: one of the four major castes in ancient India, referring to priests), vaishyas (vaishyas: one of the four major castes in ancient India, referring to merchants and farmers), and shudras (shudras: one of the four major castes in ancient India, referring to slaves and servants), it can make all women with strong desires think of having few desires, it can make those who are learned and knowledgeable rejoice, it can make those who meditate enjoy living in quiet places, it can cure all serious illnesses, it can eliminate all strife, famine, plagues, disasters, and all violent deaths, it can eliminate external thieves, evil winds, evil rains, evil waters, waterfalls, untimely cold and heat, all bitter, rough, and unpleasant tastes. It can glorify the Dharma Mother (Dharma Mother: refers to the Buddha's teachings), establish the Dharma banner (Dharma banner: a symbol of the Buddha's teachings), so that the seeds of the Three Jewels (Three Jewels: Buddha, Dharma, Sangha) will not be cut off, and it can comfort sentient beings who are fearful in the cycle of birth and death, making them happy, it can generate the wisdom of exhaustion (wisdom of exhaustion: the wisdom of having exhausted all afflictions), realize the wisdom of non-arising (wisdom of non-arising: the wisdom of realizing the non-arising and non-ceasing of phenomena), it can tear apart ignorance (ignorance: ignorance of the truth), break all gatherings of darkness, it can abandon the heavy burden of suffering, and enter Nirvana.' When the Buddha spoke of this Four Noble Truths Dharani, countless...

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邊阿僧祇眾諸天及人，遠塵離垢于諸法中得法眼凈；九十六億那由他眾生，舍諸煩惱心得解脫；八十億百千那由他眾生，得此四諦順陀羅尼；無量無數阿僧祇眾生，發阿耨多羅三藐三菩提心，亦復得於不退轉道；四萬二千眾生得無生法忍。一切天、龍、夜叉、羅剎、阿修羅、迦樓羅、乾闥婆、緊陀羅、摩睺羅伽、薜荔多、鳩槃茶、毗舍遮、人、非人等皆悉贊言：「善哉，善哉！無上世尊！言音微妙不可思議，最勝難量不可稱說，無慧眼者為出智光，苦擔眾生能為除卻，于流轉海作大船筏。如是善巧無礙智說，誰有聞者不樂發於阿耨多羅三藐三菩提心！」

爾時，長老阿若憍陳如白佛言：「世尊！云何名為日眼蓮華陀羅尼？如日行藏菩薩摩訶薩之所宣說，智者受持讀誦書寫得大利益，於三界獄不生樂想，得無相三摩提解脫門，得無所有處三昧，得雙頭滅結。若有聞者能薄煩惱，七返常受人天之身，於人天中能得聖道，不為貪慾之所染污，諸天世人常所恭敬。」

佛告憍陳如：「諦聽，諦受！精勤用心莫生疲懈。汝所問此日眼蓮華陀羅尼者，非是一切聲聞辟支佛心行境界。何以故？此陀羅尼乃至清凈十八不共佛法力生。憍陳如！若我今于百千萬劫說此日眼蓮華陀羅尼終不可盡，亦令聞者一切天人心生迷悶。此

【現代漢語翻譯】 現代漢語譯本 無邊阿僧祇（無數）的天人及人類，遠離塵垢，在諸法中獲得法眼清凈；九十六億那由他（極大的數字）眾生，捨棄各種煩惱，內心得到解脫；八十億百千那由他眾生，獲得這四諦順陀羅尼（一種總持法門）；無量無數阿僧祇眾生，發起阿耨多羅三藐三菩提心（無上正等正覺之心），也因此得到不退轉的道；四萬二千眾生獲得無生法忍（對諸法不生不滅的真理的領悟）。一切天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（非天）、迦樓羅（金翅鳥）、乾闥婆（香神）、緊陀羅（歌神）、摩睺羅伽（大蟒神）、薜荔多（餓鬼）、鳩槃茶（甕形鬼）、毗舍遮（食精氣鬼）、人、非人等都讚歎說：『太好了，太好了！無上的世尊！您的言語音聲微妙不可思議，最殊勝難以衡量，無法用言語表達，為沒有智慧眼的人發出智慧的光芒，為揹負痛苦重擔的眾生解除痛苦，在生死流轉的苦海中作為巨大的船筏。如此善巧無礙的智慧之說，誰聽了不會樂於發起阿耨多羅三藐三菩提心呢！』 當時，長老阿若憍陳如（佛陀的早期弟子之一）對佛說：『世尊！為什麼叫做日眼蓮華陀羅尼？如同日行藏菩薩摩訶薩（大菩薩）所宣說的那樣，有智慧的人受持、讀誦、書寫就能得到大利益，對於三界（欲界、色界、無色界）的牢獄不會產生喜樂的想法，得到無相三摩提（無相禪定）解脫門，得到無所有處三昧（一種禪定），得到雙頭滅結（斷除煩惱）。如果有人聽聞，能夠減輕煩惱，七次往返於人天之間，在人天中能夠得到聖道，不會被貪慾所污染，諸天世人常常恭敬。』 佛告訴憍陳如：『仔細聽，仔細接受！精勤用心，不要產生疲憊懈怠。你所問的這個日眼蓮華陀羅尼，不是一切聲聞（小乘修行者）、辟支佛（獨覺）心行境界所能達到的。為什麼呢？這個陀羅尼乃至清凈的十八不共佛法（佛獨有的十八種功德）的力量所生。憍陳如！如果我現在用百千萬劫的時間來說這個日眼蓮華陀羅尼，也終究說不完，也會讓聽聞的一切天人心生迷悶。』

【English Translation】 English version Immeasurable asankhya (countless) beings, including gods and humans, were purified of defilements and attained the pure Dharma eye in all dharmas; ninety-six billion nayutas (a very large number) of beings relinquished all afflictions and their minds were liberated; eighty billion hundred thousand nayutas of beings attained this Four Noble Truths following Dharani (a kind of mantra); immeasurable and countless asankhya beings generated the aspiration for Anuttara-samyak-sambodhi (supreme enlightenment), and also attained the path of non-retrogression; forty-two thousand beings attained the forbearance of non-origination of dharmas (understanding the truth of non-arising and non-ceasing of all phenomena). All gods, dragons, yakshas (a type of spirit), rakshasas (demons), asuras (demigods), garudas (mythical birds), gandharvas (celestial musicians), kinnaras (celestial musicians), mahoragas (great serpents), pretas (hungry ghosts), kumbhandas (pot-shaped demons), pisacas (flesh-eating demons), humans, and non-humans all praised, saying: 『Excellent, excellent! Supreme World Honored One! Your speech and voice are subtle and inconceivable, most supreme and immeasurable, beyond description, emitting the light of wisdom for those without the eye of wisdom, removing the burden of suffering for sentient beings, and acting as a great raft in the sea of samsara. Such skillful and unobstructed wisdom, who would hear it and not rejoice in generating the aspiration for Anuttara-samyak-sambodhi!』 At that time, the elder Ajnata Kaundinya (one of the Buddha's early disciples) said to the Buddha: 『World Honored One! Why is it called the Sun Eye Lotus Dharani? As proclaimed by the Bodhisattva Mahasattva Sun-like Treasury, if a wise person upholds, recites, and writes it, they will obtain great benefits, and will not find joy in the prisons of the three realms (desire realm, form realm, formless realm), attain the liberation gate of formless samadhi (formless concentration), attain the samadhi of the realm of nothingness (a type of concentration), and attain the cessation of dualistic attachments (cutting off afflictions). If anyone hears it, they can lessen their afflictions, be reborn seven times in the realms of humans and gods, and in those realms, they can attain the holy path, not be defiled by greed, and be constantly revered by gods and humans.』 The Buddha told Kaundinya: 『Listen carefully, receive carefully! Be diligent and focused, do not become weary or lax. This Sun Eye Lotus Dharani that you ask about is not within the realm of the mind and practice of all Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers). Why? This Dharani arises from the power of the pure eighteen unique Buddha dharmas (eighteen unique qualities of a Buddha). Kaundinya! If I were to speak about this Sun Eye Lotus Dharani for hundreds of millions of kalpas (eons), I would not be able to finish, and it would also cause all the gods and humans who hear it to become confused.』

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陀羅尼唯佛能說唯佛能聽。何以故？此陀羅尼有無量義難知難覺，如日眼蓮華陀羅尼，自餘三方無盡根陀羅尼、智依止陀羅尼、惡睡眠眾生陀羅尼，亦復如是。」

憍陳如白佛言世尊：「唯愿說彼南方山王如來香象菩薩所送空順陀羅尼。」

佛言：「如是，如是！至心諦聽當爲汝說。憍陳如！若有眾生觸欲因緣惛醉迷亂，不知解脫醒覺之處，流轉生死於無量劫在三惡道，受諸苦惱不可堪忍。菩薩摩訶薩大慈悲心，見諸眾生受如是等無量苦惱，起大精進修行諸道，修行道已得阿耨多羅三藐三菩提，得阿耨多羅三藐三菩提已說出苦道。若有眾生能至心聽如說順行即得脫苦，得須陀洹果乃至阿羅漢果。」

佛告阿若憍陳如：「云何觸欲？若有眾生和合欲事，因和合故則生於觸，因觸生樂，因樂生苦。苦因緣故，生死苦惱從是而生。憍陳如！如四毒蛇，以四因緣能害眾生，所謂見毒、噓毒、嚙毒、觸毒。如是一切念欲眾生亦復如是，有見因緣、有聞因緣、有念因緣、有觸因緣，以是四緣令諸眾生遠離一切諸善根本，于生死中受大苦惱。」

佛告憍陳如：「云何名為觸欲解脫？若彼行者作如是念：『以何方便得離觸欲？』復作是念：『若我能觀骨瑣遠離貪慾，是則名為最勝方便。』作是思惟：『色者即

【現代漢語翻譯】 現代漢語譯本 陀羅尼（Dharani，咒語）只有佛才能說，只有佛才能聽。為什麼呢？因為這陀羅尼有無量的意義，難以理解和覺察，比如日眼蓮華陀羅尼，還有其餘三方的無盡根陀羅尼、智依止陀羅尼、惡睡眠眾生陀羅尼，也是如此。 憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）對佛說：『世尊，我希望您能講說南方山王如來（Mountain King Tathagata）的香象菩薩（Fragrant Elephant Bodhisattva）所送的空順陀羅尼。』 佛說：『是的，是的！專心諦聽，我將為你們講說。憍陳如！如果有眾生因為接觸慾望的因緣而昏醉迷亂，不知道解脫和醒悟的地方，在無量劫的生死輪迴中，於三惡道受盡各種難以忍受的苦惱。菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）以大慈悲心，看到眾生遭受如此無量的苦惱，發起大精進修行各種道，修行道后證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），證得阿耨多羅三藐三菩提后說出離苦之道。如果有眾生能至心聽聞並如教奉行，就能脫離苦難，證得須陀洹果（Srotapanna，入流果）乃至阿羅漢果（Arhat，無學果）。』 佛告訴阿若憍陳如：『什麼是接觸慾望？如果有眾生和合欲事，因為和合的緣故就產生接觸，因為接觸產生快樂，因為快樂產生痛苦。因為痛苦的因緣，生死苦惱由此而生。憍陳如！就像四種毒蛇，以四種因緣能傷害眾生，即見毒、噓毒、嚙毒、觸毒。一切念欲的眾生也是如此，有見因緣、有聞因緣、有念因緣、有觸因緣，以這四種因緣使眾生遠離一切善的根本，在生死中遭受巨大的苦惱。』 佛告訴憍陳如：『什麼叫做接觸慾望的解脫？如果修行者這樣想：『用什麼方法才能脫離接觸慾望？』又這樣想：『如果我能觀察骨骼的瑣碎，遠離貪慾，這才是最好的方法。』這樣思惟：『色就是』

【English Translation】 English version Dharani (mantras) can only be spoken by the Buddha, and only the Buddha can hear them. Why is that? Because these Dharanis have immeasurable meanings that are difficult to understand and perceive, such as the Sun-Eye Lotus Dharani, and similarly, the Endless Root Dharani of the other three directions, the Wisdom-Reliance Dharani, and the Evil-Sleep Beings Dharani. Ajnatakaundinya (one of the first five disciples of the Buddha) said to the Buddha, 'World Honored One, I wish that you would speak about the Empty-Following Dharani sent by the Fragrant Elephant Bodhisattva of the Southern Mountain King Tathagata.' The Buddha said, 'So it is, so it is! Listen attentively, and I will speak for you. Ajnatakaundinya! If there are sentient beings who are intoxicated and confused by the causes and conditions of contact with desire, not knowing the place of liberation and awakening, they revolve in the cycle of birth and death for countless kalpas, suffering unbearable pain in the three evil realms. The Bodhisattva Mahasattva (Great Bodhisattva), with great compassion, sees sentient beings suffering such immeasurable pain, and initiates great diligence in cultivating various paths. Having cultivated the paths, they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and having attained Anuttara-samyak-sambodhi, they speak of the path to liberation from suffering. If there are sentient beings who can listen with sincerity and follow the teachings, they will be liberated from suffering, attaining the fruit of Srotapanna (Stream-enterer) up to the fruit of Arhat (Arahant).' The Buddha told Ajnatakaundinya, 'What is contact with desire? If there are sentient beings who engage in the act of desire, because of this engagement, contact arises. Because of contact, pleasure arises, and because of pleasure, suffering arises. Because of the cause of suffering, the suffering of birth and death arises from this. Ajnatakaundinya! It is like four poisonous snakes, which can harm sentient beings through four causes: the poison of sight, the poison of breath, the poison of bite, and the poison of touch. All sentient beings who are mindful of desire are also like this, having the cause of sight, the cause of hearing, the cause of thought, and the cause of touch. With these four causes, they cause sentient beings to be separated from all roots of goodness, and to suffer great pain in birth and death.' The Buddha told Kaundinya, 'What is called liberation from contact with desire? If a practitioner thinks like this: 'By what means can I be liberated from contact with desire?' And then thinks: 'If I can contemplate the fragmentation of bones and be free from greed, this is the best method.' Thinking like this: 'Form is'

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是四大所造，四大所造即是無常，性無牢固破壞離散，皮肉發抓膿血筋骨，智者終不於是身中生凈好相。』作是觀已，若晝若夜悉見一切十方清凈猶如珂貝，見是事已，即時獲得一切世間不可樂想。如是行者復作是念：『我此生死煩惱鼓作，我於此想若樂修者，則能斷除一切煩惱生老病死。』如是行者於一切骨正覺觀已，一心正念不失不動，此名奢摩他。如是次第正觀頭骨乃至足骨，一心正念不失不動，此名毗婆舍那。

「復作是念：『以何方便得破生死？』作是思惟，觀于口鼻和合入出，風方便故破生死鼓。如是行者自觀身骨猶如碎末為風所吹，于自身中骨想皆盡不見身相。如是觀時遠離身相，生於空相不見內法，此則名為第一空門。

「複次，行者于自身中復更思惟：『一切外色風力所壞。』作是觀已，於此內外一切諸色不念不見，此則名為第二空門。

「複次，行者作如是念：『我今不見一切內外諸色相貌，皆是空力，我今定知一切諸法無有去相無有來相。』作是觀時，一切覺觀悉皆永斷，此則名為第三空門。

「複次，行者作如是念：『識為大罪，復觀是識知是一切覺觀因緣，我當速離心意識行。何以故？若有集法當知定滅，一切有法體非真實，一切有法性是寂滅。』此則名為第四

【現代漢語翻譯】 現代漢語譯本 『（身體）是由四大（地、水、火、風）組成的，四大所造之物都是無常的，其本性不牢固，會破壞、離散。皮、肉、毛髮、指甲、膿、血、筋、骨，有智慧的人最終不會在這個身體中產生清凈美好的想法。』這樣觀察之後，無論是白天還是夜晚，都能看到一切十方世界清凈得如同珂貝（一種白色玉石），看到這些之後，立刻就能獲得對世間一切事物不再貪戀的想法。這樣修行的人又會想：『我這生死煩惱就像鼓聲一樣不斷響起，如果我樂於修習這種觀想，就能斷除一切煩惱、生老病死。』這樣修行的人，在對一切骨頭進行正確的觀察后，一心正念，不迷失不動搖，這叫做奢摩他（止）。這樣依次正確地觀察頭骨乃至足骨，一心正念，不迷失不動搖，這叫做毗婆舍那（觀）。 又想：『用什麼方法才能打破生死輪迴呢？』這樣思考後，觀察口鼻呼吸的出入，通過風的方便來打破生死的鼓聲。這樣修行的人，自己觀察身體的骨頭就像碎末一樣被風吹散，自身中關於骨頭的想法都消失了，看不到身體的形象。這樣觀察時，遠離了身體的形象，產生了空相，看不到內在的法，這叫做第一空門。 其次，修行的人在自身中再次思考：『一切外在的色法都會被風的力量破壞。』這樣觀察之後，對於內外一切色法都不再執著，不再看見，這叫做第二空門。 其次，修行的人這樣想：『我現在看不到一切內外色法的相貌，都是空的力量，我現在確定知道一切諸法沒有去相，也沒有來相。』這樣觀察時，一切覺觀都永遠斷絕，這叫做第三空門。 其次，修行的人這樣想：『識（意識）是最大的罪過，又觀察到這個識是一切覺觀的因緣，我應當快速離開心意識的活動。為什麼呢？如果有集聚的法，應當知道必定會滅亡，一切有為法本體都不是真實的，一切有為法的本性是寂滅的。』這叫做第四空門。

【English Translation】 English version 'It (the body) is made of the four great elements (earth, water, fire, and wind). What is made of the four great elements is impermanent, its nature is not firm, it will break, disperse. Skin, flesh, hair, nails, pus, blood, tendons, bones, the wise will ultimately not generate pure and good thoughts in this body.' Having observed this, whether day or night, one can see that all the ten directions are pure like a conch shell (a white jade), and having seen this, one immediately obtains the thought of no longer being attached to all things in the world. Such a practitioner will think again: 'My cycle of birth and death is like the sound of a drum that keeps on beating. If I am happy to practice this contemplation, I can cut off all afflictions, birth, old age, sickness, and death.' Such a practitioner, after correctly observing all the bones, with one-pointed mindfulness, not losing or moving, this is called Samatha (calm abiding). In this way, correctly observing the skull to the bones of the feet, with one-pointed mindfulness, not losing or moving, this is called Vipassanā (insight). Again, one thinks: 'What method can be used to break the cycle of birth and death?' After thinking this, one observes the in and out breath through the mouth and nose, using the convenience of the wind to break the drum of birth and death. Such a practitioner observes their own bones as if they were broken into pieces and blown away by the wind. The thought of bones in one's own body disappears, and one cannot see the form of the body. When observing in this way, one is separated from the form of the body, and the appearance of emptiness arises, and one cannot see the inner dharma. This is called the first gate of emptiness. Secondly, the practitioner thinks again in their own body: 'All external forms are destroyed by the power of the wind.' After observing this, one no longer clings to all internal and external forms, and no longer sees them. This is called the second gate of emptiness. Thirdly, the practitioner thinks like this: 'Now I cannot see the appearance of all internal and external forms, they are all the power of emptiness. Now I know for sure that all dharmas have no going and no coming.' When observing in this way, all perceptions and thoughts are completely cut off forever. This is called the third gate of emptiness. Fourthly, the practitioner thinks like this: 'Consciousness is the greatest sin, and observing this consciousness is the cause of all perceptions and thoughts, I should quickly leave the activities of mind, consciousness, and thought. Why? If there is a dharma that is gathered, one should know that it will surely perish. The essence of all conditioned dharmas is not real, and the nature of all conditioned dharmas is quiescence.' This is called the fourth gate of emptiness.

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空門。作是觀時，得須陀洹果乃至阿羅漢果，或有獲得法順忍者，或有獲得菩提證者。

「複次，行者若觀覺觀是滅相者，即得滅定，此則名為不共凡夫空順陀羅尼。

「是陀羅尼成就無量一切功德，有大力勢能大利益，永斷無量諸大苦惱，善能除斷一切欲貪、一切色貪，乃至一切想非想貪，能捨一切煩惱苦擔，此即是彼山王如來香象菩薩摩訶薩所送。以我說此大集經故，彼佛送此陀羅尼欲。」

說此法時九十二萬百千眾生得須陀洹果，六百萬諸眾生等不生煩惱，得無漏道慧心解脫；九十那由他百千眾生，于初學中得此空順陀羅尼；八百萬諸眾生等，得辟支佛證智定心；六十六頻婆羅眾生髮阿耨多羅三藐三菩提心，無量眾生亦得住于不退轉道。一切大眾皆讚：「善哉！」天雨雜華並散香末。

爾時，憍陳如復白佛言：「世尊！唯愿如來，為我說彼智德峰王佛遣炎德藏菩薩摩訶薩所送無愿順陀羅尼。」

佛言：「如是，如是。憍陳如！至心諦聽當爲汝說。有諸眾生處在世間愛樂於欲，晝夜貪味不知出道，不知出故，于流轉身受大苦惱。是人應當觀于無愿解脫法門，作如是念：『欲欲、色慾及無色慾、觸欲、解欲，如是等欲因覺觀生，諸行因緣和合故有。』複次，行者更如是念：『如是諸

【現代漢語翻譯】 現代漢語譯本 觀察空性時，能證得須陀洹果（Srota-apanna，預流果）乃至阿羅漢果（Arhat，無學果），或者有人獲得法順忍（Kshanti，忍），或者有人獲得菩提（Bodhi，覺悟）的證悟。

『再者，修行者如果觀察覺觀是寂滅之相，就能證得滅盡定（Nirodha-samapatti，滅盡三昧），這被稱為不與凡夫共有的空順陀羅尼（Sunyata-anuloma-dharani，空性隨順總持）。』

『此陀羅尼成就無量一切功德，有強大的力量和利益，能永遠斷除無量的大苦惱，善於斷除一切欲貪、一切色貪，乃至一切非想非非想貪，能捨棄一切煩惱的重擔，這是山王如來（Shana-raja-tathagata）的香象菩薩摩訶薩（Gandhahastin-bodhisattva-mahasattva）所贈送的。因為我說此《大集經》，所以彼佛才送來此陀羅尼。』

當宣說此法時，九十二萬百千眾生證得須陀洹果，六百萬諸眾生等不再生起煩惱，獲得無漏道慧心解脫；九十那由他百千眾生，在初學階段就獲得了此空順陀羅尼；八百萬諸眾生等，證得辟支佛（Pratyekabuddha，緣覺）的證智定心；六十六頻婆羅（Vimvara，數量單位）眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），無量眾生也安住于不退轉道。一切大眾都讚歎：『善哉！』天空中降下各種鮮花並散佈香末。

這時，憍陳如（Ajnatakaundinya）再次對佛說：『世尊！唯愿如來，為我說彼智德峰王佛（Jnana-guna-shikhara-raja-buddha）派遣炎德藏菩薩摩訶薩（Jvalita-tejas-garbha-bodhisattva-mahasattva）所送的無愿順陀羅尼（Apranihita-anuloma-dharani）。』

佛說：『是的，是的。憍陳如！專心諦聽，我將為你宣說。有些眾生處在世間，喜愛貪慾，日夜貪戀滋味，不知道出離之道，因為不知道出離，所以在輪迴中遭受大苦惱。這些人應當觀察無愿解脫法門，這樣想：『欲欲、及無、觸欲、解欲，這些慾望都是因覺觀而生，諸行因緣和合而有。』再者，修行者更應這樣想：『這些諸

【English Translation】 English version When contemplating emptiness, one attains the fruit of Srota-apanna (stream-enterer) up to the fruit of Arhat (worthy one), or some attain Kshanti (forbearance), or some attain the realization of Bodhi (enlightenment).

'Furthermore, if a practitioner observes that perception and thought are of the nature of cessation, they attain Nirodha-samapatti (cessation attainment), which is called the Sunyata-anuloma-dharani (dharani of conformity with emptiness) that is not shared with ordinary beings.'

'This dharani accomplishes immeasurable merits, has great power and benefit, can permanently cut off immeasurable great sufferings, is good at cutting off all desires, all form desires, and even all desires of neither perception nor non-perception, can abandon all the burdens of afflictions. This is what was sent by Gandhahastin-bodhisattva-mahasattva (Fragrant Elephant Bodhisattva Mahasattva) of Shana-raja-tathagata (Mountain King Tathagata). Because I spoke this Mahasamnipata Sutra, that Buddha sent this dharani.'

When this Dharma was spoken, nine hundred and twenty million beings attained the fruit of Srota-apanna, six million beings no longer generated afflictions, and attained the liberation of mind with wisdom of the unconditioned path; ninety nayuta (a large number) hundred thousand beings, in their initial learning, attained this Sunyata-anuloma-dharani; eight million beings attained the wisdom and meditative mind of Pratyekabuddha (solitary buddha); sixty-six vimvara (a large number) beings generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and immeasurable beings also abided in the path of non-retrogression. All the assembly praised: 'Excellent!' The sky rained down various flowers and scattered fragrant powder.

At that time, Ajnatakaundinya (Kaundinya) again said to the Buddha: 'World Honored One! May the Tathagata, for my sake, speak of the Apranihita-anuloma-dharani (dharani of conformity with the desireless) sent by Jvalita-tejas-garbha-bodhisattva-mahasattva (Flaming Light Treasury Bodhisattva Mahasattva) dispatched by Jnana-guna-shikhara-raja-buddha (King of the Peak of Wisdom and Virtue Buddha).'

The Buddha said: 'So it is, so it is. Kaundinya! Listen attentively, and I will speak for you. There are beings who dwell in the world, who love desires, who crave flavors day and night, who do not know the path of liberation, and because they do not know liberation, they suffer great afflictions in the cycle of rebirth. These people should contemplate the Dharma gate of desireless liberation, thinking thus: 'Desire for desire, and no , desire for touch, desire for understanding, these desires arise from perception and thought, and exist because of the aggregation of conditions.' Furthermore, the practitioner should think thus: 'These various

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行無有作者、無有受者，因風造作故有。於我身口意行亦復如是因風而生，因是風故身得增長，因是風故口得增長。』復作是念：『若身口意因風造者，我當碎身令如微塵。』如是念已，諦自觀察：『我此身中入出氣息即同彼風，諦觀一切身諸毛孔從風因緣故有生死。』復觀一切不凈之物，肉血發抓因風故成；復觀是身命終之時，是尸更無風息入出。復作是念：『我身口行因緣于風，若無風者無身口行。』是故，爾時得空三昧修集增長，因修集故一切有本葉薄華萎，乃至漸漸能斷欲貪及以解欲。作是觀已，得須陀洹果乃至阿羅漢果，或有發阿耨多羅三藐三菩提心。

「複次，行者若心亂時，應如是觀：『彼欲因緣，念種種色乃至念天，以是心散。』時彼行者更如是念：『若我一切諸生處中，欲未斷故此心更生。譬如伐樹不去于根唯卻枝檊，不除根故其樹更生。愛亦如是，愛入未斷能生諸苦。』複次，行者不念于取一心專修，乃至我身，骨瑣雪白色如珂貝悉皆筋連。見骨瑣已，是時若眼中見內外色，或復見彼一切皆空，但骨瑣連色白如貝不增不減。時彼行者如是念已不失於心，此名奢摩他。

「複次，行者若如是學：『此我頭骨齒骨項骨，乃至此是我腳指骨。』如是念者坐不得禪。何以故？以有奢摩他、毗

【現代漢語翻譯】 現代漢語譯本：『行為沒有創造者，也沒有接受者，是因風的造作而產生。我的身、口、意行為也是如此，因風而生，因這風的緣故身體得以增長，因這風的緣故口得以增長。』又這樣想：『如果身、口、意是因風而造，我應當粉碎身體使其如微塵一般。』這樣想后，仔細觀察自己：『我這身體中的呼吸出入如同那風，仔細觀察身體的所有毛孔，都是因風的因緣而有生死。』又觀察一切不凈之物，肉、血、頭髮、指甲都是因風而形成；又觀察這身體生命終結之時，這屍體不再有風息出入。又這樣想：『我的身口行為是因風的緣故，如果沒有風，就沒有身口行為。』因此，那時他得到空三昧（一種禪定狀態，專注于空性）的修習和增長，因修習的緣故，一切有為法的根本，如葉子、薄花都會枯萎，乃至漸漸能夠斷除欲貪和解脫慾望。這樣觀察后，他證得須陀洹果（Srotapanna，預流果，佛教修行第一果位）乃至阿羅漢果（Arhat，佛教修行最高果位），或者有人發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，成佛之心）。 『其次，修行者如果心散亂時，應當這樣觀察：『那些慾望的因緣，念種種色，乃至念天，因此心散亂。』這時，修行者又這樣想：『如果我在一切輪迴的生處中，因為慾望沒有斷除，這心還會再生。譬如砍樹不去除樹根，只砍掉枝幹，因為不除根，樹還會再生。愛也是如此，愛慾沒有斷除，能產生各種痛苦。』其次，修行者不執著于取，一心專修，乃至我的身體，骨骼雪白如珂貝（一種白色玉石），全部由筋連線。看到骨骼后，這時如果眼中看到內外之色，或者看到一切皆空，只有骨骼相連，顏色白如珂貝，不增不減。這時修行者這樣想后，不失去正念，這叫做奢摩他（Samatha，止，禪定）。 『其次，修行者如果這樣學習：『這是我的頭骨、牙骨、頸骨，乃至這是我的腳趾骨。』這樣想的人坐禪不能入定。為什麼呢？因為有奢摩他（Samatha，止，禪定）、毗婆舍那（Vipassana，觀，智慧）的緣故。』

【English Translation】 English version: 'Actions have no creator, nor receiver; they arise due to the workings of the wind. My actions of body, speech, and mind are also like this, arising from the wind; because of this wind, the body grows, and because of this wind, speech grows.' Again, he thinks: 'If body, speech, and mind are created by the wind, I should crush my body to be like fine dust.' Having thought this, he carefully observes himself: 'The breath entering and leaving my body is like that wind; carefully observing all the pores of the body, they have birth and death due to the condition of the wind.' He also observes all impure things, flesh, blood, hair, and nails are formed due to the wind; he also observes that when this body dies, the corpse no longer has the breath entering and leaving. Again, he thinks: 'My actions of body and speech are due to the wind; if there is no wind, there are no actions of body and speech.' Therefore, at that time, he attains the Samadhi of Emptiness (a state of meditation focused on emptiness) and cultivates and increases it; because of cultivation, the roots of all conditioned things, like leaves and thin flowers, wither, and gradually he is able to cut off desire and liberate from desire. Having observed this, he attains the fruit of Srotapanna (Stream-enterer, the first stage of Buddhist enlightenment) up to the fruit of Arhat (the highest stage of Buddhist enlightenment), or some generate the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, the mind of Buddhahood). 'Furthermore, if a practitioner's mind is disturbed, he should observe thus: 'Those conditions of desire, thinking of various forms, even thinking of the heavens, cause the mind to be scattered.' At that time, the practitioner thinks again: 'If in all the places of rebirth in samsara, because desire has not been cut off, this mind will be reborn again. For example, if a tree is cut down without removing the roots, only the branches and trunk are removed, because the roots are not removed, the tree will grow again. Love is also like this; if love and desire are not cut off, they can produce all kinds of suffering.' Furthermore, the practitioner does not cling to grasping, and focuses on cultivation, even to the point where my body, the bones are snow-white like conch shells, all connected by tendons. Having seen the bones, if at this time the eyes see internal and external forms, or see that everything is empty, only the bones are connected, their color white like conch shells, neither increasing nor decreasing. At this time, the practitioner, having thought this, does not lose mindfulness; this is called Samatha (calm abiding, meditation). 'Furthermore, if a practitioner learns like this: 'This is my skull, teeth bones, neck bones, even this is my toe bone.' A person who thinks like this cannot enter meditation. Why? Because there is Samatha (calm abiding, meditation) and Vipassana (insight, wisdom).'

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婆舍那兩種念故，心不得禪。時彼行者，攝念緣中心住不動，歡喜快樂速疾得修。若獨念一毗婆舍那心正住者，應當速疾念彼骨瑣專系思惟。此行若明，更好觀察骨相成塵，磨滅分散隨逐因緣。作是觀者，此名毗婆舍那順忍覺。若一切骨離垢色白，碎末為塵與心和合，如是思惟，此名生順忍覺。若彼行者觀一切色，離垢潔白及骨成塵，離我和合心識去來。如是觀者，此名無我盡順忍覺。若一切色為識境界眼中來者，離垢凈白及以骨塵，作如是念：『彼不可說、不可捉持，亦不停住。』如是念者，此名奢摩他順忍覺。如是行人，得此順忍覺因緣故，於三世中現在未來，一切貪慾悉皆除滅及盡三有。於三界中脫三垢縛，即得入於三解脫門。如是念已得須陀洹果，乃至如是一相念者得阿羅漢果。

「複次，行者觀一切色及以骨瑣猶如珂貝，離垢筋連見骨瑣已，時彼行人心定不動。若心不動，行住坐臥常系一緣。如是念者，名奢摩他調柔修習。時彼行人，復更內外觀察于空，念內外空得入三昧，觀一切色悉皆青相，念此骨瑣亦作青色，見諸骨瑣作青色已，時彼行人復作是念：『誰作此色及骨瑣青？誰造誰安？』乃至琉璃及頗梨色。作此思惟分別想已，更如是念：『此青色者心因緣見，是虛妄見非是實見。』如是念已，知

【現代漢語翻譯】 現代漢語譯本：如果因為兩種觀想（婆舍那，Vipassanā，內觀）的緣故，心無法進入禪定。這時，修行者應當收攝心念，專注于中心，保持不動，這樣就能迅速獲得歡喜和快樂的修行體驗。如果只是專注於一種毗婆舍那（Vipassanā，內觀），心能保持正念，就應當迅速專注于觀想骨骼，並深入思惟。如果這種修行清晰明瞭，就應該更好地觀察骨骼分解成塵土，磨滅分散，隨順因緣的流轉。這樣觀察，就稱為毗婆舍那（Vipassanā，內觀）的順忍覺。如果一切骨骼都呈現出無垢的白色，碎成塵土並與心融合，這樣思惟，就稱為生順忍覺。如果修行者觀察一切色法，都呈現出無垢潔白，骨骼化為塵土，脫離了我和合，心識來去無常。這樣觀察，就稱為無我盡順忍覺。如果一切色法作為心識的境界，從眼中而來，呈現出無垢凈白以及骨塵，並這樣想：『它們是不可言說、不可捉持，也不會停留的。』這樣想，就稱為奢摩他（Śamatha，止）的順忍覺。像這樣的修行人，因為獲得這種順忍覺的因緣，在過去、現在、未來三世中，一切貪慾都會被消除和滅盡，並能脫離三有（欲有、色有、無色有）。在三界中，脫離三垢（貪、嗔、癡）的束縛，就能進入三解脫門（空解脫門、無相解脫門、無愿解脫門）。像這樣思惟后，就能證得須陀洹果（Sotāpanna，入流果），乃至像這樣專注於一相，就能證得阿羅漢果（Arhat，無學果）。 現代漢語譯本：再者，修行者觀察一切色法和骨骼，如同珂貝（一種白色玉石），無垢的筋脈相連，看到骨骼后，修行者的心就能安定不動。如果心不動，那麼行、住、坐、臥都能專注於一個所緣。這樣思惟，稱為奢摩他（Śamatha，止）的調柔修習。這時，修行者進一步觀察內外虛空，念內外空，就能進入三昧（Samādhi，禪定）。觀察一切色法都呈現青色，並念想這些骨骼也呈現青色。看到骨骼呈現青色后，修行者又這樣想：『是誰製造了這種顏色和骨骼的青色？是誰創造和安置了它們？』乃至琉璃和頗梨（水晶）的顏色。在這樣思惟分別之後，又這樣想：『這種青色是心因緣所見，是虛妄的見解，不是真實的見解。』這樣想之後，就了知

【English Translation】 English version: If, due to two kinds of contemplation (Vipassanā), the mind cannot attain samadhi. At that time, the practitioner should gather their thoughts, focus on the center, and remain still, so that they can quickly obtain the joyful and happy experience of practice. If one focuses only on one Vipassanā, and the mind can maintain mindfulness, then one should quickly focus on contemplating the bones and deeply contemplate. If this practice is clear and bright, one should better observe the bones decomposing into dust, being ground down and scattered, following the flow of causes and conditions. Observing in this way is called the 'Vipassanā's conformity to patience'. If all bones appear as immaculate white, broken into dust and merged with the mind, contemplating in this way is called the 'arising of conformity to patience'. If the practitioner observes all forms as immaculate and pure white, the bones turning into dust, separated from the union of self, and the coming and going of consciousness. Observing in this way is called the 'non-self exhaustion of conformity to patience'. If all forms, as the realm of consciousness, come from the eyes, appearing as immaculate pure white and bone dust, and one thinks: 'They are unspeakable, ungraspable, and will not stay.' Thinking in this way is called the 'Śamatha's conformity to patience'. A practitioner like this, because of obtaining the cause and condition of this conformity to patience, in the past, present, and future three times, all desires will be eliminated and extinguished, and they can escape the three existences (desire realm, form realm, formless realm). In the three realms, escaping the bondage of the three defilements (greed, hatred, ignorance), one can enter the three doors of liberation (emptiness, signlessness, wishlessness). After contemplating in this way, one can attain the Sotāpanna fruit (stream-enterer), and even by focusing on one aspect in this way, one can attain the Arhat fruit (one who is worthy). English version: Furthermore, the practitioner observes all forms and bones as if they were cowrie shells (a kind of white jade), with immaculate tendons connecting them. After seeing the bones, the practitioner's mind can become stable and unmoving. If the mind is unmoving, then walking, standing, sitting, and lying down can all be focused on one object. Thinking in this way is called the 'Śamatha's taming practice'. At this time, the practitioner further observes the inner and outer emptiness, contemplating the inner and outer emptiness, and can enter samadhi. Observing all forms as appearing blue, and thinking that these bones also appear blue. After seeing the bones appear blue, the practitioner thinks: 'Who made this color and the blue color of the bones? Who created and placed them?' Even the colors of lapis lazuli and crystal. After thinking and distinguishing in this way, one thinks: 'This blue color is seen due to the mind's conditions, it is a false view, not a true view.' After thinking in this way, one knows

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法從緣精勤修習，于諸世間常為眾生禮拜供養。」

佛告憍陳如：「此無愿順陀羅尼義，除不樂想，及除食中諸顛倒想，是彼智德峰王如來遣炎德藏菩薩摩訶薩所送來欲。」

爾時，座中有菩薩摩訶薩，名正念智白佛言：「世尊！若諸聲聞修不凈相及奢摩他，得成相已有何等相？」

佛言：「善男子！若為破壞貪慾之結，修不凈念繫心眉間，自觀己身三百碎骨，如是相出及不凈念。於是時中彼行人身亦熱亦動，此名初相。得是相已，乃至常觀彼如是相，見自己身澀觸等相及以他身亦復如是，名第二相。又彼行者修不亂心，一切悉觀亦皆不凈，名第三相。是人能觀苦集盡凈，名奢摩他。行者身中如是相出得于暖法，如溫乳汁灌澍身心，此則名為不動心相。

「時彼行者若有心中樂如是相，當舍念心，此相清凈貪染自除，無明污心智慧斷故。行者如是觀白骨時，念此骨相乃至寂滅因緣，故有如是觀察，即見一切身中暖出，此如是相若奢摩他得具足滿，此則名為暖相善根。行者爾時緣於過去福德善根，今作此修心行清凈，見智如燈內心自知。

「複次，行者觀身四行，從於瑣骨乃至微塵洞徹明瞭，如自額中睹于燈炎，見一切色及以自心並心數法，盡分別知。譬如窗中日光明照，微塵迴轉無暫

【現代漢語翻譯】 現代漢語譯本：『通過精勤修習與因緣相應的法，在世間常受眾生禮拜供養。』 佛陀告訴憍陳如：『這是無愿順陀羅尼的含義，它能去除不樂之想，以及去除進食時的各種顛倒之想。這是智德峰王如來派遣炎德藏菩薩摩訶薩送來的意願。』 當時，座中有一位菩薩摩訶薩，名叫正念智，他向佛陀說道：『世尊！如果各位聲聞修習不凈觀和奢摩他（止），在成就這些觀想后，會有什麼樣的現象出現呢？』 佛陀說：『善男子！爲了破除貪慾的束縛，修習不凈觀時，將心專注于眉間，觀想自身三百塊碎骨，當這種觀想出現時，以及不凈觀生起時，修行人的身體會感到發熱和顫動，這稱為初相。得到這個初相后，持續觀想這種景象，看到自己的身體有澀觸等感受，以及他人的身體也是如此，這稱為第二相。此外，修行人修習不亂之心，觀察一切都為不凈，這稱為第三相。這個人能夠觀察苦、集、滅、道，這稱為奢摩他（止）。修行人身體中出現這樣的現象，會得到暖法，如同溫熱的乳汁灌注身心，這稱為不動心相。 『當修行人心中喜歡這種現象時，應當捨棄這種念頭，這種現象自然會變得清凈，貪染也會自然消除，因為無明污染的心被智慧所斷除。修行人這樣觀想白骨時，念及白骨的現象乃至寂滅的因緣，因此進行這樣的觀察，就會看到身體中出現暖意，如果奢摩他（止）的這種現象得到圓滿，就稱為暖相善根。修行人這時會緣於過去所積累的福德善根，現在進行這種修心，心行清凈，智慧如燈，內心自知。』 『此外，修行人觀察身體的四種行相，從瑣骨乃至微塵都洞徹明瞭，如同在自己的額頭看到燈火一樣，看到一切色法以及自己的心和心所法，都能夠分別知曉。譬如陽光透過窗戶照射進來，微塵在空中迴旋，沒有片刻的停歇。』

【English Translation】 English version: 『By diligently practicing the Dharma in accordance with conditions, one is constantly revered and offered to by beings in the world.』 The Buddha told Kaundinya, 『This is the meaning of the Wish-Fulfilling Dharani, which removes thoughts of displeasure and all distorted thoughts about food. This is the wish sent by the Tathagata King of Wisdom Peak, dispatched by the Bodhisattva Mahasattva Flame Virtue Treasury.』 At that time, there was a Bodhisattva Mahasattva named Right Mindfulness Wisdom in the assembly, who said to the Buddha, 『World Honored One! If the Shravakas practice the contemplation of impurity and Shamatha (calm abiding), what phenomena will arise after they have achieved these contemplations?』 The Buddha said, 『Good man! To break the bonds of desire, when practicing the contemplation of impurity, one focuses the mind between the eyebrows, visualizing one's own body as three hundred broken bones. When this visualization arises, and the contemplation of impurity arises, the practitioner's body will feel hot and tremble. This is called the initial sign. After obtaining this initial sign, one continues to contemplate this scene, seeing that one's own body has rough sensations, and that the bodies of others are also the same. This is called the second sign. Furthermore, the practitioner cultivates a non-distracted mind, observing that everything is impure. This is called the third sign. This person is able to observe suffering, its origin, its cessation, and the path, which is called Shamatha (calm abiding). When such phenomena arise in the practitioner's body, they will obtain the warmth Dharma, like warm milk pouring into the body and mind. This is called the sign of the unmoving mind.』 『When the practitioner's mind enjoys this phenomenon, they should abandon this thought. This phenomenon will naturally become pure, and defilement will naturally be eliminated, because the mind defiled by ignorance is severed by wisdom. When the practitioner contemplates white bones in this way, thinking of the phenomena of the bones and the conditions for their extinction, and thus engages in this observation, they will see warmth arising in the body. If this phenomenon of Shamatha (calm abiding) is fully achieved, it is called the root of good of the warmth sign. At this time, the practitioner will rely on the meritorious roots of good they have accumulated in the past. Now, they engage in this practice of mind, and their mind becomes pure. Wisdom is like a lamp, and they know it within themselves.』 『Furthermore, the practitioner observes the four aspects of the body, from the small bones to the dust, seeing through them clearly, like seeing a lamp flame on one's own forehead. They see all forms, as well as their own mind and mental states, and are able to distinguish them. It is like sunlight shining through a window, where dust particles swirl without a moment's pause.』

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時停，一切有為譬如塵性，作如是念：『乃至世間一切有法見無我見寂滅實智。』行者爾時得頂善根，是名頂法。

「複次，行者得頂法已，更自觀身。或見火出、或見火然、或見大光滿十方面。從初禪地乃至四禪善根所生，如是色陰微妙四大，彼行者身亦如是得所見身色，滿足禪樂不異於天。時彼行人更從心裡復出日光，見於十方處處日輪皆悉遍滿。見是相已，不生心念，是時得入空三昧中，復見頂上種種色出猶如傘蓋，此名頂相功德善根。

「複次，行者不取緣相四諦順忍，爾時彼中得四諦證。善男子！此名聲聞修習不凈正念、因緣不凈正念，因緣成已得奢摩他，是名白骨燈光觀相。復于彼中如是相生，亦見是相，見是相已得歡喜心，歡喜因緣得八正道，因八正道能斷一切煩惱愛結，得須陀洹乃至阿羅漢果。

「善男子！汝自剎中勝炎佛土，聲聞之人若富伽羅樂阿羅漢，觀如是法不凈因緣即得道果。」說此不凈解脫法時，無量無數無邊眾生證得四諦如法順忍，乃至無量無邊眾生得如實果。

爾時，世尊復告阿若憍陳如言：「善男子！若一切眾生共同一心，其四真諦可以一念而證得者，如來應為一切眾生演說一行一法一事，亦不應有八萬法聚，隨逐因緣差別之異。若一人證時，一切眾生亦

【現代漢語翻譯】 現代漢語譯本 當（修行者）止息（一切念頭）時，一切有為法都像塵土一樣虛幻不實，應當這樣觀想：『乃至世間一切有為法，都應看作是無我、寂滅的真實智慧。』修行者此時就獲得了頂善根，這稱為頂法。 其次，修行者獲得頂法后，進一步觀察自身。有時會看到火焰從身體發出，有時看到火焰燃燒，有時看到巨大的光明充滿十方。從初禪的境界到四禪的善根所生，像這樣色陰的微妙四大，修行者的身體也會像這樣獲得所見的身色，滿足禪定的快樂，與天人無異。這時，修行者又從心中發出日光，看到十方到處都充滿著日輪。看到這種景象后，不生起任何念頭，這時就進入了空三昧。又看到頭頂上出現各種顏色，像傘蓋一樣，這稱為頂相功德善根。 其次，修行者不執著于緣起之相，而是順應四諦的忍受，這時就能證得四諦。善男子！這稱為聲聞修習不凈正念、因緣不凈正念，因緣成熟后獲得奢摩他（止），這稱為白骨燈光觀相。在這樣的觀想中，也會出現這樣的景象，看到這種景象後會生起歡喜心，因歡喜的緣故而獲得八正道，因八正道能斷除一切煩惱愛結，證得須陀洹（入流果）乃至阿羅漢果。 善男子！在你的剎土中，勝炎佛土，聲聞之人，如果有人喜歡阿羅漢果，修習這樣的不凈因緣法，就能證得道果。』當佛陀宣說這種不凈解脫法時，無量無數無邊的眾生證得了四諦如法的順忍，乃至無量無邊的眾生證得了如實的果位。 這時，世尊又告訴阿若憍陳如（Ajñāta Kauṇḍinya）說：『善男子！如果一切眾生都能同心同德，四真諦可以在一念之間證得，那麼如來就應該為一切眾生宣說一行一法一事，也不應該有八萬法聚，隨著因緣的差別而不同。如果一個人證悟時，一切眾生也應該同時證悟。』

【English Translation】 English version When (the practitioner) stops (all thoughts), all conditioned phenomena are like dust, unreal and impermanent. One should contemplate thus: 『Even all conditioned phenomena in the world should be seen as non-self, the real wisdom of cessation.』 At this time, the practitioner obtains the root of supreme goodness, which is called the peak dharma. Furthermore, after obtaining the peak dharma, the practitioner further observes their own body. Sometimes they see flames coming out of the body, sometimes they see flames burning, and sometimes they see great light filling the ten directions. From the realm of the first dhyana to the roots of goodness arising from the fourth dhyana, like this, the subtle four great elements of the form aggregate, the practitioner's body will also obtain the form of the body that is seen, fulfilling the joy of dhyana, no different from the devas (gods). At this time, the practitioner again emits sunlight from their heart, seeing that the sun wheels are everywhere in the ten directions. After seeing this phenomenon, they do not give rise to any thoughts, and at this time they enter the samadhi of emptiness. They also see various colors appearing above their head, like an umbrella, which is called the root of goodness of the merit of the peak sign. Furthermore, the practitioner does not cling to the appearance of dependent origination, but rather endures the four noble truths, and at this time they can realize the four noble truths. Good man! This is called the Sravaka (hearer) practicing the impure mindfulness, the impure mindfulness of dependent origination. When the conditions are ripe, they obtain samatha (calm abiding), which is called the contemplation of the white bone light. In such contemplation, such phenomena will also arise. After seeing these phenomena, they will give rise to joy. Because of joy, they will obtain the eightfold noble path. Because of the eightfold noble path, they can cut off all afflictions and attachments, and attain the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat. Good man! In your Buddha-field, the Buddha-field of Supreme Flame, if the Sravakas (hearers) desire the fruit of Arhat, by practicing such impure dependent origination dharma, they can attain the fruit of the path.』 When the Buddha was expounding this impure liberation dharma, countless, immeasurable, and boundless beings realized the endurance of the four noble truths according to the dharma, and countless, immeasurable, and boundless beings attained the real fruit. At that time, the World Honored One again said to Ajñāta Kauṇḍinya: 『Good man! If all sentient beings could be of one mind and one heart, and the four noble truths could be realized in a single thought, then the Tathagata (Buddha) should expound one practice, one dharma, and one thing for all sentient beings, and there should not be eighty-four thousand dharma aggregates, which differ according to the differences in conditions. If one person realizes it, all sentient beings should also realize it at the same time.』

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應同證。若一人斷時，一切眾生亦應同斷，不應別有聲聞三乘，不應別有菩薩十地。何以故？煩惱同故，斷時證處處所是同。憍陳如！是故眾生應以種種因緣調伏，不以一緣及以一事。

「憍陳如！若一切眾生覺觀未盡，如是時中一切有法大瘡大莿種種有生，種種生中有法增長種種相、種種色、種種心。時彼行者如是思念：『若欲自心樂心取相，觀此骨瑣心和合生，彼念因緣，作此初心次第思惟，如是必定得涅槃道果證不難，又見此身得樂因緣不退轉故。』

「複次，行者作如是念：『何因緣故心和合生？彼因緣故樂說方便。』能知是者，此則名為第二勝心。現見法樂，住必定心得不退轉。

「複次，行者如是思念：『我今此心幾許因緣和合共生，處處覺觀攀緣取捨，如是身心有樂受故，或妄想住，我于彼身心樂寂滅。』又如是念：『若我因緣和合故生，緣骨瑣故，身心安樂樂已還滅。若彼行人生於眼識乃至意識，生及住滅方便因緣亦皆寂滅。』作如是念，此則名為第三勝心現見法樂，必定不退得涅槃道，以是因緣及得四果不久不難。

「複次，行者作如是念：『若我此身一切法界，通達方便清凈體性，亦非體性寂滅方便住。』復如是念：『我一切心相寂滅方便住，又一切心相覺觀想滅寂靜

【現代漢語翻譯】 現代漢語譯本：應該一同證悟。如果一個人斷除煩惱時，一切眾生也應該一同斷除，不應該有聲聞三乘的差別，不應該有菩薩十地的差別。為什麼呢？因為煩惱是相同的，斷除煩惱時所證悟的境界也是相同的。憍陳如（佛陀弟子名）！因此，眾生應該用種種因緣來調伏，而不是用單一的因緣或單一的方法。 憍陳如！如果一切眾生的覺觀（指思維和觀察）沒有完全止息，在這種情況下，一切有為法都會像巨大的瘡疤或尖刺一樣產生，在各種生命形式中，有為法會增長，呈現出各種不同的相貌、顏色和心念。這時，修行者會這樣思考：『如果想要讓自己的心快樂並執著于外相，觀察這由骨骼組成的身體，心與身體和合而生，通過對這些因緣的思考，最初的心念會逐漸清晰，這樣必定能夠獲得涅槃的道果，證悟並不困難，而且看到這個身體獲得快樂的因緣不會退轉。』 其次，修行者會這樣想：『是什麼因緣導致心與身體和合而生呢？』因為這個因緣，他會樂於講述方便法門。能夠了解這一點的人，就稱為具有第二種殊勝的心。他能親身體驗到法的喜悅，安住在堅定的心中，不會退轉。 其次，修行者會這樣思考：『我現在的心是由多少因緣和合而生的呢？它在各個地方進行覺觀，攀緣、取捨，因為身心有快樂的感受，或者執著于妄想，我應該讓身心的快樂寂滅。』他又會這樣想：『如果我是因為因緣和合而生，因為執著于骨骼，身心安樂之後又會消滅。如果修行者生起眼識乃至意識，生起、安住和滅亡的方便因緣也都會寂滅。』這樣思考，就稱為具有第三種殊勝的心，他能親身體驗到法的喜悅，必定不會退轉，能夠獲得涅槃之道，因為這個因緣，他獲得四果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）不會很久，也不困難。 其次，修行者會這樣想：『如果我的這個身體與一切法界相通，通達清凈體性的方便，也不是體性寂滅的安住。』他又會這樣想：『我一切心相寂滅的方便安住，又一切心相的覺觀和想法都滅盡寂靜。』

【English Translation】 English version: They should realize enlightenment together. If one person severs afflictions, all sentient beings should also sever them together. There should be no distinction of the three vehicles of Śrāvakas (hearers), and no distinction of the ten stages of Bodhisattvas. Why is that? Because afflictions are the same, and the state of realization when severing afflictions is the same. Kauṇḍinya (name of a Buddha's disciple)! Therefore, sentient beings should be tamed by various causes and conditions, not by a single cause or a single method. Kauṇḍinya! If the perceptions and observations (referring to thinking and observing) of all sentient beings are not completely extinguished, in such a situation, all conditioned dharmas will arise like huge sores or sharp thorns. In various forms of life, conditioned dharmas will grow, manifesting various appearances, colors, and thoughts. At this time, the practitioner will think like this: 『If I want to make my mind happy and cling to external appearances, observing this body composed of bones, the mind arises in union with the body. Through contemplating these causes and conditions, the initial thoughts will gradually become clear. In this way, one will surely be able to attain the fruit of Nirvana, and realization will not be difficult. Moreover, seeing that the causes and conditions for this body to obtain happiness will not regress.』 Secondly, the practitioner will think like this: 『What causes and conditions lead to the mind arising in union with the body?』 Because of this cause and condition, he will be happy to explain the expedient methods. One who can understand this is called having the second superior mind. He can personally experience the joy of the Dharma, and dwell in a firm mind without regression. Thirdly, the practitioner will think like this: 『How many causes and conditions does my current mind arise from in union? It engages in perception and observation in various places, clinging and grasping. Because the body and mind have pleasant sensations, or cling to delusions, I should make the happiness of the body and mind cease.』 He will also think like this: 『If I arise because of the union of causes and conditions, because of clinging to bones, the happiness of the body and mind will vanish after it arises. If the practitioner gives rise to eye consciousness and even mind consciousness, the expedient causes and conditions for arising, dwelling, and ceasing will also cease.』 Thinking like this is called having the third superior mind. He can personally experience the joy of the Dharma, and will surely not regress. He will be able to attain the path of Nirvana. Because of this cause and condition, his attainment of the four fruits (referring to Srotaapanna, Sakrdagamin, Anagamin, and Arhat) will not be long or difficult. Fourthly, the practitioner will think like this: 『If my body is connected to all the realms of Dharma, understanding the expedient of the pure nature, it is also not the dwelling of the cessation of nature.』 He will also think like this: 『My dwelling of the expedient of the cessation of all mental appearances, and also the perceptions, observations, and thoughts of all mental appearances are extinguished and silent.』

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心住。』此則名為第四勝心。現見法樂，如是必定得涅槃道，身雖未證欲證不難。

「憍陳如！如是四種最勝尚心和合現時，即得明見八十四百千三摩提行門。見是行己得阿那含果，乃至得阿羅漢果。爾時又得二種解脫，有大勢力具大神通，為諸天人禮拜供養。憍陳如！一切眾生非實一乘一行一貪一念一欲一解一信，是故如來宣說種種句偈名字種種法門。以是義故，如來具足十種神力。

「憍陳如！一切眾生具有種種顛倒之想，是故如來為凈眾生顛倒想故，說無常想，或樂苦想，或無我想，或樂死想，或膀脹想，或樂爛想，或樂膿想，或青瘀想，或樂種種蟲啖食想，或樂臭想，或樂骸骨離散等想。」

爾時，阿若憍陳如重白佛言：「世尊！云何名為一切世間不可樂想？云何複名一切世間食不凈想？

「憍陳如！汝今不應問如是事。何以故？我此剎中別有方便得涅槃道及四果法，彼剎眾生根性不同、信心行別、方便力別得涅槃道。國界既殊，其相各異。憍陳如！若我具說如是之法，唯除得無生忍菩薩摩訶薩能信受此，其餘眾生聞即迷沒。」

時憍陳如復白佛言：「世尊！唯愿憐愍為諸菩薩能信解者分別宣說。世尊！是諸眾生，若聞宣說一切世間不可樂想及以食中不凈想等，聽聞如是二種

【現代漢語翻譯】 現代漢語譯本：『心安住於此。』這被稱為第四種殊勝的心。能親身體驗到法喜，這樣必定能證得涅槃之道，即使身體尚未證得，想要證得也不困難。 『憍陳如（Kaundinya，佛陀的五比丘之一）！當這四種最殊勝的心合和顯現時，就能明見八十四百千種三摩地（Samadhi，禪定）的修行法門。見到這些修行，自己就能證得阿那含（Anagamin，不還果）果位，乃至證得阿羅漢（Arhat，無學果）果位。那時又能得到兩種解脫，具有強大的力量和神通，受到諸天和人們的禮拜供養。憍陳如！一切眾生並非真實地只有一種乘（Yana，教法）、一種修行、一種貪慾、一種念頭、一種慾望、一種理解、一種信仰，因此如來宣說了種種偈頌、名字和種種法門。因為這個緣故，如來具足十種神力。 『憍陳如！一切眾生具有種種顛倒的想法，因此如來爲了凈化眾生的顛倒想，宣說無常想，或者樂於苦想，或者無我想，或者樂於死亡想，或者膨脹想，或者樂於腐爛想，或者樂於膿液想，或者青瘀想，或者樂於種種蟲子啃食想，或者樂於臭味想，或者樂於骸骨離散等想。』 當時，阿若憍陳如（Ajnatakaundinya，佛陀的五比丘之一）再次對佛說：『世尊！什麼叫做一切世間不可樂想？又是什麼叫做一切世間食物不凈想？』 『憍陳如！你現在不應該問這樣的問題。為什麼呢？我這個世界有其他方便法門可以證得涅槃之道和四果法，而其他世界的眾生根性不同、信心和修行方式不同、方便力也不同，所以證得涅槃之道的方式也不同。國界不同，其相也各異。憍陳如！如果我詳細解說這樣的法，只有證得無生法忍（Anutpattika-dharma-ksanti，菩薩的最高智慧）的菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）才能信受，其餘眾生聽了就會迷惑沉淪。』 當時，憍陳如再次對佛說：『世尊！唯愿您慈悲憐憫，為那些能夠相信和理解的菩薩分別宣說。世尊！這些眾生，如果聽聞宣說一切世間不可樂想以及食物不凈想等，聽聞這兩種

【English Translation】 English version: 『The mind dwells in this.』 This is called the fourth superior mind. Experiencing the joy of the Dharma firsthand, one will surely attain the path to Nirvana, and even if the body has not yet attained it, it will not be difficult to do so. 『Kaundinya! When these four most superior minds are combined and manifest, one will clearly see eighty-four hundred thousand practices of Samadhi (meditative absorption). Seeing these practices, one will attain the Anagamin (Non-Returner) fruit, and even the Arhat (Fully Enlightened One) fruit. At that time, one will also attain two kinds of liberation, possessing great power and supernatural abilities, and will be worshiped and revered by gods and humans. Kaundinya! All beings are not truly of one Yana (vehicle), one practice, one greed, one thought, one desire, one understanding, or one faith. Therefore, the Tathagata (Buddha) proclaims various verses, names, and various Dharma teachings. For this reason, the Tathagata possesses ten kinds of divine powers.』 『Kaundinya! All beings have various inverted perceptions. Therefore, the Tathagata, in order to purify the inverted perceptions of beings, teaches the perception of impermanence, or the perception of delight in suffering, or the perception of no-self, or the perception of delight in death, or the perception of swelling, or the perception of delight in decay, or the perception of delight in pus, or the perception of lividity, or the perception of delight in various worms eating, or the perception of delight in stench, or the perception of delight in the scattering of bones, and so on.』 At that time, Ajnatakaundinya again said to the Buddha, 『World-Honored One! What is meant by the perception of all the world as undesirable? And what is meant by the perception of all worldly food as impure?』 『Kaundinya! You should not ask such questions now. Why? In this world of mine, there are other expedient means to attain the path to Nirvana and the four fruits, while the beings in other worlds have different faculties, different faith and practices, and different expedient powers, so the ways to attain Nirvana are also different. Since the realms are different, their characteristics are also different. Kaundinya! If I were to explain such teachings in detail, only Bodhisattva-mahasattvas (great Bodhisattvas) who have attained Anutpattika-dharma-ksanti (the patience of non-arising of dharmas) would be able to believe and accept it, while other beings would become confused and lost upon hearing it.』 At that time, Kaundinya again said to the Buddha, 『World-Honored One! May you have compassion and explain it separately for those Bodhisattvas who are able to believe and understand. World-Honored One! If these beings hear the explanation of the perception of all the world as undesirable and the perception of food as impure, upon hearing these two kinds of

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相已，能生種種上妙善根，能破無明種種障礙，一切眾生愛入和合，癡見纏縛如揭頭羅，于流轉中處處受生，于流轉中處處造行。又過去際諸流轉中不可見知，以是因緣樂於生死，是故生死無有始終。何以故？一切眾生在流轉中，不聞如是食不樂想，以食因緣增長貪慾。又不聞於此法門故，是故五處流轉受生困苦疲極。如來世尊大慈大悲，無量世中常念眾生。唯愿如來憐愍故，說此具足滿無愿順陀羅尼。」

大方等大集經卷第三十八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三十九

隋天竺三藏那連提耶舍譯

日藏分惡業集品第五

爾時，世尊告憍陳如言：「善男子！彼智德峰王如來，愍此世界五濁眾生及天人故，命彼焰德藏菩薩摩訶薩送此欲來，為欲安樂諸眾生故。」

時憍陳如重白佛言：「世尊！如是，如是！惟愿如來廣演分別一切世間不可樂想、食不凈想，若佛宣說不可樂想食不凈想，眾生聞者能捨欲貪不著諸味。世尊！若有眾生能于諸欲及飲食中皆生怖畏，於此二事生厭離心，苦切呵責應修清凈，當知是人越流轉河速到彼岸，能得解脫諸有繫縛。」

佛言：「憍陳如！如汝所說，一切世間不可樂想、食不凈等，對諸天人及余

【現代漢語翻譯】 現代漢語譯本 （觀想）相已，能生出種種上妙的善根，能破除無明（指對事物真相的迷惑）的種種障礙，一切眾生都愛執著于和合（指事物聚合的狀態），被癡見（指錯誤的見解）纏縛，就像揭開頭羅（一種纏繞的頭巾），在生死流轉中處處受生，在生死流轉中處處造作行為。而且過去世的種種流轉，無法被知曉，因為這個原因，他們樂於生死，所以生死沒有開始也沒有結束。為什麼呢？一切眾生在流轉中，不聽聞這種對食物不樂於執著的想法，因為對食物的執著，增長了貪慾。又不聽聞這個法門，所以五處（指地獄、餓鬼、畜生、人、天）流轉受生，困苦疲憊。如來世尊大慈大悲，在無量世中常常想著眾生。唯愿如來憐憫的緣故，宣說這個具足圓滿無愿順陀羅尼（一種咒語）。」

《大方等大集經》卷第三十八 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第三十九

隋天竺三藏那連提耶舍譯

日藏分惡業集品第五

這時，世尊告訴憍陳如（佛陀的弟子之一）說：『善男子！那位智德峰王如來（佛名），憐憫這個世界五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生以及天人，命令焰德藏菩薩摩訶薩（菩薩名）送這個（指佛法）來，是爲了安樂一切眾生。』

這時，憍陳如再次對佛說：『世尊！是的，是的！唯愿如來廣泛地演說分別一切世間不可樂的想法、對食物不凈的想法，如果佛宣說不可樂的想法和對食物不凈的想法，眾生聽聞后能捨棄慾望貪婪，不執著于各種味道。世尊！如果有眾生能對各種慾望和飲食都產生恐懼，對這兩件事產生厭離之心，深刻地呵責自己應該修持清凈，應當知道這個人能超越生死流轉的河流，迅速到達彼岸，能得到解脫，脫離各種束縛。』

佛說：『憍陳如！正如你所說，一切世間不可樂的想法、對食物不凈的想法等等，對於天人以及其他

【English Translation】 English version Having (contemplated) the form, one can generate various supreme roots of goodness, and can break through the various obstacles of ignorance (avidya), all sentient beings are attached to union (samavaya), bound by deluded views, like uncovering a head wrap (siro-veshtana), they are born everywhere in the cycle of transmigration, and they create actions everywhere in the cycle of transmigration. Moreover, the various transmigrations of the past are unknowable, and because of this reason, they are fond of birth and death, therefore birth and death have no beginning and no end. Why is that? All sentient beings in the cycle of transmigration do not hear of this thought of not being attached to food, and because of their attachment to food, their greed increases. And because they do not hear of this Dharma teaching, they transmigrate in the five realms (hell, hungry ghosts, animals, humans, and gods), suffering and exhausted. The Tathagata, the World Honored One, with great compassion, constantly thinks of sentient beings in countless lifetimes. May the Tathagata, out of compassion, expound this complete and fulfilling Anunaya Dharani (a type of mantra).』

The Great Vaipulya Mahasamnipata Sutra, Volume 38 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra

The Great Vaipulya Mahasamnipata Sutra, Volume 39

Translated by Tripitaka Narendrayasas of Tianzhu (India) of the Sui Dynasty

Chapter 5: Collection of Evil Deeds in the Sun Store Division

At that time, the World Honored One said to Ajnatakaundinya (one of Buddha's disciples): 『Good man! That Tathagata, King of the Peak of Wisdom and Virtue (Buddha's name), out of compassion for the sentient beings of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) in this world and for the gods and humans, commanded the Bodhisattva Mahasattva Flame Virtue Treasury (Bodhisattva's name) to send this (referring to the Dharma) here, for the sake of bringing peace and happiness to all sentient beings.』

Then, Ajnatakaundinya said to the Buddha again: 『World Honored One! Yes, yes! May the Tathagata widely expound and differentiate the thought of all worldly things being undesirable, and the thought of food being impure. If the Buddha expounds the thought of things being undesirable and the thought of food being impure, sentient beings who hear it will be able to abandon their desires and greed, and not be attached to various flavors. World Honored One! If there are sentient beings who can generate fear towards all desires and food, and generate a mind of aversion towards these two things, and deeply rebuke themselves for needing to cultivate purity, it should be known that this person can cross the river of transmigration quickly and reach the other shore, and can attain liberation, free from all bonds.』

The Buddha said: 『Ajnatakaundinya! As you have said, the thought of all worldly things being undesirable, the thought of food being impure, etc., for the gods and humans and other

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大眾，如智德峰王如來無愿順陀羅尼焰德藏菩薩摩訶薩所送，汝至心受。」

憍陳如言：「唯然，世尊！我今諦聽。」

佛語憍陳如：「云何名為一切世間不可樂想？憍陳如！言世間者凡有二種：一者、眾生世間；二者、器世間。

「云何名為眾生世間？所謂五趣眾生：天、人、餓鬼、畜生、地獄，此名五趣眾生世間。器世間者，欲界之中有二十處，色界十六，無色有四。此四十種，名器世間眾生住處。欲界之中有二十處者：第一謂於八大地獄，一一地獄四面各有十六隔子以為眷屬周匝圍繞，彼中觀察生不樂想。

「云何名為八大地獄？一名、一死一活地獄；二名、黑繩地獄；三名、眾合地獄；四名、叫喚地獄；五名、大叫喚地獄；六名、熱地獄；七名、大熱地獄；八名、阿鼻地獄。若過去、未來及現在世有諸眾生，自身口意造諸惡業，故生於彼大地獄中，經無量劫備受種種百千苦惱。彼地獄中設睹妙色，以心逼切不生樂想，以見因緣無樂想故復生大苦。如是轉轉從一地獄至一地獄，苦中極苦不可堪忍不可言說。若耳聞聲及鼻嗅香、舌嘗其味、身中覺觸、心緣諸法亦復如是。彼一切心不愛不樂不曾歡喜，一切不好無一可意，身常火然、食熱鐵丸、飲融銅汁，所有觸處悉皆是火，不可忍耐極大

【現代漢語翻譯】 現代漢語譯本：大眾，就像智德峰王如來（Buddha of Wisdom Peak King）所派遣的無愿順陀羅尼焰德藏菩薩摩訶薩（Bodhisattva Mahasattva of the Flame Treasury of Dharani of No Desire），你們要全心接受。' 憍陳如（Ajnatakaundinya）說：'是的，世尊！我現在會仔細聆聽。' 佛陀告訴憍陳如：'什麼叫做一切世間不可樂想？憍陳如！所謂世間，大致分為兩種：第一種是眾生世間；第二種是器世間。' '什麼叫做眾生世間？就是指五趣眾生：天、人、餓鬼、畜生、地獄，這稱為五趣眾生世間。器世間，在欲界中有二十處，色界有十六處，無色界有四處。這四十種地方，稱為器世間眾生居住之處。欲界中的二十處是：第一是指八大地獄，每個地獄四面都有十六個隔間作為眷屬圍繞，在這些地方觀察，產生不樂的想法。' '什麼叫做八大地獄？第一是、一死一活地獄；第二是、黑繩地獄；第三是、眾合地獄；第四是、叫喚地獄；第五是、大叫喚地獄；第六是、熱地獄；第七是、大熱地獄；第八是、阿鼻地獄。如果過去、未來和現在的眾生，因為自身口意造作各種惡業，就會生到這些大地獄中，經歷無數劫，承受各種各樣的百千苦惱。在地獄中，即使看到美好的顏色，因為內心逼迫，也不會產生快樂的想法，因為看到這些因緣而沒有快樂的想法，反而會產生更大的痛苦。這樣輾轉從一個地獄到另一個地獄，痛苦到了極點，無法忍受，無法言說。如果耳朵聽到聲音，鼻子聞到氣味，舌頭嚐到味道，身體感覺到接觸，心中緣起各種法，也是如此。他們的一切心都不愛不樂，不曾歡喜，一切都不好，沒有一件可意的，身體常常燃燒著火焰，吃著熱鐵丸，喝著熔化的銅汁，所有接觸的地方都是火焰，無法忍受，極其痛苦。'

【English Translation】 English version: 'O assembly, like the No-Desire-Following Dharani Flame Treasury Bodhisattva Mahasattva (Bodhisattva Mahasattva of the Flame Treasury of Dharani of No Desire) sent by the Tathagata of Wisdom Peak King (Buddha of Wisdom Peak King), you should wholeheartedly receive it.' Ajnatakaundinya said, 'Yes, World Honored One! I will now listen attentively.' The Buddha said to Ajnatakaundinya, 'What is called the thought of non-delight in all the world? Ajnatakaundinya! The world is generally of two kinds: the first is the world of sentient beings; the second is the world of containers.' 'What is called the world of sentient beings? It refers to the sentient beings of the five realms: gods, humans, hungry ghosts, animals, and hells. This is called the world of sentient beings of the five realms. The world of containers has twenty places in the desire realm, sixteen in the form realm, and four in the formless realm. These forty places are called the dwelling places of sentient beings in the world of containers. The twenty places in the desire realm are: first, the eight great hells, each hell having sixteen compartments on all four sides as its retinue, surrounding it. Observing these places, one generates the thought of non-delight.' 'What are the eight great hells? The first is the Hell of One Death and One Life; the second is the Black Rope Hell; the third is the Crowd-Crushing Hell; the fourth is the Crying Hell; the fifth is the Great Crying Hell; the sixth is the Hot Hell; the seventh is the Great Hot Hell; and the eighth is the Avici Hell. If beings in the past, future, and present create various evil karmas through their body, speech, and mind, they will be born in these great hells, enduring various kinds of hundreds and thousands of sufferings for countless eons. In the hells, even if they see beautiful colors, because their minds are oppressed, they will not generate thoughts of joy. Because they see these causes and conditions and have no thoughts of joy, they will instead generate greater suffering. Thus, they move from one hell to another, the suffering reaching its extreme, unbearable and indescribable. If their ears hear sounds, their noses smell odors, their tongues taste flavors, their bodies feel touch, and their minds perceive various dharmas, it is the same. All their minds do not love, do not delight, have never been happy, everything is bad, nothing is pleasing, their bodies are constantly burning with flames, they eat hot iron balls, drink molten copper, and all places of contact are fire, unbearable and extremely painful.'

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苦受。彼諸眾生以其惡業未畢盡故如是不死，乃至一切未受果報，亦彼中生，次復人中身口意行造惡業故亦彼中受。憍陳如！世間眾生多樂於樂、不樂辛苦，彼地獄中誰欲樂入？此名最初惡業地獄眾生所住之處，智慧之人觀是事已生不樂想。

「憍陳如！何者名為第二所居畜生生處，觀察彼已生不樂想？憍陳如！畜生之中身有差別，或有眾生其身大者，如析一毛以為百分，如一分許，有于如是不可思議微細之身。復有眾生身如窗中游塵，復有眾生身如十千由旬。復有眾生壽命如一時頃，復有眾生壽命如七時頃，復有眾生壽命一劫，乃至百劫千萬億劫。以惡業故在彼中生，不樂善法不種善根，無有法行亦無智慧，無慚無愧無慈悲心，常受苦惱生大怖畏，各各互生相害之心，遠離一切諸善之法，常行不善無明黑暗，險惡道中造地獄業，起瞋忿心不樂福德。是報熟時惡道中受，下身下心生如是處，常受種種飢渴寒熱捶打乘騎，負重睏乏領穿脊破，蚊虻毒蟲競相唼食，如是苦惱無量無邊。何有智人樂於彼處？智慧之人觀是事已，于畜生中不生樂想，是名第二惡業眾生畜生住處。

「憍陳如！云何名為第三所居餓鬼生處，觀察彼處生不樂想？憍陳如！餓鬼之中身有差別，或有餓鬼身長一尺，或有餓鬼身量如人，或有

【現代漢語翻譯】 現代漢語譯本 遭受痛苦。那些眾生因為惡業尚未完全結束，所以不會死去，直到所有果報都受盡。他們也會在那裡出生，然後再次在人道中，因為身口意造作惡業，又會在那裡受苦。憍陳如（Ajñāta Kauṇḍinya），世間眾生大多喜歡快樂，不喜歡辛苦，誰會願意進入地獄呢？這被稱為最初的惡業地獄眾生所居住的地方，有智慧的人觀察到這些事情后，會產生厭惡的想法。 『憍陳如，什麼叫做第二處所，也就是畜生道眾生所居住的地方，觀察到那裡後會產生厭惡的想法呢？憍陳如，畜生之中身體有各種差別，有的眾生身體很大，有的眾生身體微小，就像把一根毛髮分成一百份，其中一份那麼小，有如此不可思議的微細之身。有的眾生身體像窗戶中的塵埃，有的眾生身體像十千由旬（Yojana）那麼大。有的眾生壽命只有一時，有的眾生壽命有七時，有的眾生壽命一劫（Kalpa），乃至百劫、千萬億劫。因為惡業的緣故，他們出生在那裡，不喜歡善法，不種善根，沒有修行，也沒有智慧，沒有慚愧心，沒有慈悲心，常常遭受苦惱，產生巨大的恐懼，彼此之間互相傷害，遠離一切善法，常常行不善，處於無明的黑暗之中，在險惡的道路上造作地獄的業，生起嗔恨心，不喜歡福德。當果報成熟時，在惡道中受苦，以低下的身心生於這樣的地方，常常遭受各種飢渴寒熱，被捶打、被騎乘，負重勞累，脖子被穿透，脊背被打破，蚊子、蒼蠅、毒蟲爭相啃食，這樣的苦惱無量無邊。哪個有智慧的人會喜歡那裡呢？有智慧的人觀察到這些事情后，對於畜生道不會產生喜歡的想法，這被稱為第二種惡業眾生畜生所居住的地方。 『憍陳如，什麼叫做第三處所，也就是餓鬼道眾生所居住的地方，觀察到那裡後會產生厭惡的想法呢？憍陳如，餓鬼之中身體有各種差別，有的餓鬼身體只有一尺長，有的餓鬼身體像人一樣大小，有的餓鬼

【English Translation】 English version Suffering. Those beings do not die because their evil karma has not been completely exhausted, until all the retributions are received. They are also born there, and then again in the human realm, because of the evil deeds of body, speech, and mind, they suffer there again. Ajñāta Kauṇḍinya, most sentient beings in the world like pleasure and dislike hardship, who would want to enter hell? This is called the place where the first evil karma hell beings dwell, and wise people, having observed these things, generate a feeling of aversion. 'Ajñāta Kauṇḍinya, what is called the second dwelling place, the place where beings of the animal realm dwell, and having observed it, one generates a feeling of aversion? Ajñāta Kauṇḍinya, among animals, there are differences in bodies. Some beings have large bodies, and some beings have tiny bodies, like one part of a hair split into a hundred parts, having such an inconceivably minute body. Some beings have bodies like dust motes in a window, and some beings have bodies as large as ten thousand yojanas (Yojana). Some beings have a lifespan of only a moment, some beings have a lifespan of seven moments, and some beings have a lifespan of one kalpa (Kalpa), or even hundreds, thousands, or billions of kalpas. Because of evil karma, they are born there, they do not like good dharma, they do not plant good roots, they have no practice, and they have no wisdom, no shame, no compassion, they often suffer, they generate great fear, they harm each other, they are far from all good dharmas, they often do evil, they are in the darkness of ignorance, they create the karma of hell on dangerous paths, they generate anger, and they do not like merit. When the retribution ripens, they suffer in the evil realms, with low bodies and minds, they are born in such places, they often suffer from various hunger, thirst, cold, and heat, they are beaten, ridden, burdened, exhausted, their necks are pierced, their backs are broken, mosquitoes, flies, and poisonous insects compete to bite them, such suffering is immeasurable and boundless. Which wise person would like to be there? Wise people, having observed these things, do not generate a liking for the animal realm. This is called the second dwelling place of evil karma beings, the animal realm. 'Ajñāta Kauṇḍinya, what is called the third dwelling place, the place where beings of the hungry ghost realm dwell, and having observed it, one generates a feeling of aversion? Ajñāta Kauṇḍinya, among hungry ghosts, there are differences in bodies. Some hungry ghosts are only one foot tall, some hungry ghosts are the size of humans, and some hungry ghosts

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身如千逾阇那，或復有鬼身如雪山。彼諸餓鬼裸形無衣，被髮自纏黑瘦羸瘠，唯皮裹骨肉血都無，身體粗澀猶如枯樹，恒苦飢渴思念食飲常不能得，口內火然焰出於外。心常瞋忿無有慈悲，熱悶慞惶求涼不得。又為飢渴之所逼切，飲銷銅汁食燒鐵丸，及諸熱惡臭爛膿血，熱屎熱尿熱麨熱漿，及諸熱風或復熱雨，一切草木江海河池，樹葉華果所食之物，求覓甚難恒不能得。設復得之或經千年或百千年，如是壽命常受苦惱，行住坐臥黑闇無明。何有智人樂於彼者？智慧之人觀是事已，于餓鬼中不生樂想，是名第三惡業眾生餓鬼居處。

「憍陳如！云何名為第四人間所居之處，觀察彼處不生樂想？憍陳如！有智之人次觀人中，一切皆有種種諸苦，所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦；饑苦渴苦、貪苦瞋苦妒嫉等苦；妄言綺語兩舌等苦，惡口罵詈誹謗等苦；寒苦熱苦惡風惡雨疫蝗等苦，毒惡禽獸傷害等苦，惡世惡王牢獄等苦，貧窮下賤短命等苦。既念此苦更生重苦，緣苦生苦還造苦因，于未來身復受苦報，如是轉轉無量無邊，受諸辛苦無有窮盡。何有智者樂於彼中？是名第四眾生人中居處，智慧之人觀是事已，於人道中不生樂想。

「憍陳如！云何名為第五所居欲天生處，觀

【現代漢語翻譯】 現代漢語譯本 『身體像千逾阇那（yojana，古印度長度單位，約合7-13公里）那樣巨大，或者有些餓鬼的身體像雪山一樣龐大。那些餓鬼裸露身體，沒有衣服，頭髮散亂纏繞，又黑又瘦，極其虛弱，只有皮包著骨頭，沒有肉和血，身體粗糙乾澀，像枯樹一樣。他們總是遭受飢渴的痛苦，想著食物和飲料卻總是得不到，口中燃燒著火焰，火焰從口中向外噴出。心中常常充滿憤怒，沒有慈悲，熱得煩悶慌亂，想要涼爽卻得不到。又被飢渴逼迫，喝的是熔化的銅汁，吃的是燒紅的鐵丸，以及各種熱的、惡臭的、腐爛的膿血，熱的糞便、熱的尿液、熱的麥粉、熱的漿水，以及各種熱風或者熱雨。一切草木、江河湖泊、樹葉、花果等可以食用的東西，都很難找到，總是得不到。即使得到了，也要經過千年或者百千年才能得到。他們的壽命如此長久，常常遭受痛苦，行走、站立、坐臥都在黑暗無明之中。有智慧的人怎麼會喜歡待在那裡呢？有智慧的人觀察到這些情況后，就不會對餓鬼道產生喜悅的想法，這就是第三種惡業眾生所居住的餓鬼道。』 『憍陳如（Ajñāta Kauṇḍinya，佛陀的五比丘之一）！什麼叫做第四種人間所居住的地方，觀察那個地方不會產生喜悅的想法呢？憍陳如！有智慧的人接著觀察人間，一切都有各種各樣的痛苦，比如生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦；飢餓的痛苦、口渴的痛苦、貪婪的痛苦、嗔恨的痛苦、嫉妒的痛苦等等；妄語、花言巧語、兩舌等痛苦，惡語謾罵、誹謗等痛苦；寒冷的痛苦、炎熱的痛苦、惡風惡雨、瘟疫蝗災等痛苦，毒惡禽獸傷害的痛苦，惡世惡王、牢獄等痛苦，貧窮、殘疾、短命等痛苦。已經想到這些痛苦，又會產生更重的痛苦，因為痛苦而產生痛苦，又造下痛苦的因，在未來的生命中又會遭受痛苦的果報，這樣輾轉輪迴，無量無邊，遭受各種辛苦，沒有窮盡。有智慧的人怎麼會喜歡待在那裡呢？這就是第四種眾生所居住的人間，有智慧的人觀察到這些情況后，就不會對人道產生喜悅的想法。』 『憍陳如！什麼叫做第五種所居住的欲界天所出生的地方，觀察

【English Translation】 English version 'Their bodies are like a thousand yojanas (yojana, an ancient Indian unit of distance, approximately 7-13 kilometers) in size, or some hungry ghosts have bodies as large as snow mountains. Those hungry ghosts are naked, without clothes, their hair is disheveled and tangled, they are black and thin, extremely weak, with only skin covering their bones, no flesh or blood. Their bodies are rough and dry, like withered trees. They constantly suffer from hunger and thirst, thinking of food and drink but never obtaining it. Flames burn in their mouths, and the flames shoot out from their mouths. Their hearts are always filled with anger, without compassion, they are hot and flustered, seeking coolness but not finding it. They are also tormented by hunger and thirst, drinking molten copper, eating red-hot iron balls, and various hot, foul-smelling, rotten pus and blood, hot feces, hot urine, hot flour, hot gruel, and various hot winds or hot rains. All plants, rivers, lakes, leaves, flowers, fruits, and other edible things are very difficult to find, and they never obtain them. Even if they do obtain them, it takes a thousand or a hundred thousand years to do so. Their lifespans are so long, and they constantly suffer, walking, standing, sitting, and lying down in darkness and ignorance. How could a wise person enjoy being there? A wise person, having observed these things, will not have any desire for the realm of hungry ghosts. This is the third realm of existence for beings with evil karma, the realm of hungry ghosts.' 'Ajñāta Kauṇḍinya (one of the Buddha's first five disciples)! What is called the fourth place of dwelling, the human realm, and why should one not desire to be there after observing it? Ajñāta Kauṇḍinya! A wise person then observes the human realm, where there are all kinds of sufferings, such as the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not getting what one wants, the suffering of the five aggregates; the suffering of hunger, the suffering of thirst, the suffering of greed, the suffering of anger, the suffering of jealousy, and so on; the suffering of false speech, embellished speech, and divisive speech, the suffering of harsh words, insults, and slander; the suffering of cold, the suffering of heat, the suffering of bad winds and rains, the suffering of plagues and locusts, the suffering of harm from poisonous and evil beasts, the suffering of evil times and evil kings, the suffering of imprisonment, the suffering of poverty, disability, and short life. Having thought of these sufferings, even greater sufferings arise, from suffering arises suffering, and one creates the causes of suffering, and in future lives one will receive the results of suffering. Thus, turning and turning, endlessly, one experiences all kinds of hardships without end. How could a wise person enjoy being there? This is the fourth realm of existence for beings, the human realm. A wise person, having observed these things, will not have any desire for the human realm.' 'Ajñāta Kauṇḍinya! What is called the fifth place of dwelling, the realm of desire heavens, and why should one not desire to be there after observing

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察彼處生不樂想？憍陳如！有智之人觀初欲界有於六天，是中眾生常樂欲事欲愛所纏，所受果報差別不等生於苦受，或複果報勝劣不同，或上或下，其下果報見上果報，恥愧羞慚常生苦受，或於過去修福來者今得生此，果報將終福德欲盡，如是念時則生苦受。或複種種有所為作，勤勞辛苦故生苦受，或所愛人玩弄之物，分張離散故生苦受，一切福德果報畢盡，見好處所心生愛樂，既不得往生大苦受。又知業行速墮惡道畜生、餓鬼及地獄中，以如是故倍大苦受。如是種種無量諸苦，何有智者樂於彼處？此名第五欲界六天受報處所，智慧之人觀是事已，于彼欲天不生樂想。

「複次，憍陳如！云何名為色天中不生樂想？智慧之人觀彼色界十六住處一切諸天，修於世禪得生於彼，因既有為是有漏法，苦未盡故，不得寂滅心意快樂，及於種種其餘勝樂，是故苦受。又未到於樂彼岸故，是故在此苦流轉中不知出道。以是義故三惡趣中未得解脫，是故苦受。何有智者樂於彼處？此名第六有漏色天，智慧之人觀是事已，于彼色天不生樂想。

「複次，憍陳如！智者觀彼色界眾生，如是修習無漏禪故得住彼天，以未具足滿八正道，是故苦受。為八正道欲滿足故精勤方便，是故苦受。一切無學三摩提地心未得故，生於苦受。

【現代漢語翻譯】 現代漢語譯本： 『憍陳如（Kaundinya）！你觀察到那些地方的眾生沒有快樂的想法嗎？』有智慧的人觀察到初欲界有六層天，那裡的眾生常常沉溺於慾望和愛慾的糾纏，他們所承受的果報差別很大，因此產生苦受。或者他們的果報有優劣之分，有的高有的低，那些果報低下的看到果報高上的，會感到羞愧和慚愧，常常產生苦受。或者有些人過去修了福報，現在才得以生到這裡，但果報將要結束，福德即將耗盡，當他們想到這些時，就會產生苦受。或者他們做各種各樣的事情，因為勤勞辛苦而產生苦受。或者他們所愛的人或玩弄的物品，因為分離而產生苦受。當一切福德果報都耗盡時，看到好的地方，心裡產生愛戀，但卻不能去往那裡，因此產生巨大的苦受。又知道自己的業行很快會墮入惡道，如畜生、餓鬼和地獄，因此更加倍地承受苦受。像這樣種種無量的痛苦，有智慧的人怎麼會喜歡那裡呢？這被稱為第五欲界六天受報之處，有智慧的人觀察到這些事情后，就不會對那些欲界天產生快樂的想法。 『再者，憍陳如！什麼叫做對色界天不產生快樂的想法呢？』有智慧的人觀察到那十六處住所的一切諸天，他們通過修習世間禪定而得以生到那裡，但因為他們所修的因是有為的，是有漏的法，苦還沒有完全消除，所以不能得到寂滅和內心的快樂，以及其他種種殊勝的快樂，因此會感受到苦受。又因為他們沒有到達快樂的彼岸，所以仍然在這苦的流轉中，不知道解脫之道。因為這個原因，他們仍然沒有從三惡道中解脫出來，所以會感受到苦受。有智慧的人怎麼會喜歡那裡呢？這被稱為第六有漏色界天，有智慧的人觀察到這些事情后，就不會對那些色界天產生快樂的想法。 『再者，憍陳如！有智慧的人觀察到那些眾生，他們因為修習無漏禪定而得以住在那些天界，但因為他們還沒有完全具備八正道，所以會感受到苦受。爲了圓滿八正道，他們精勤努力，因此會感受到苦受。因為一切無學的三摩地（Samadhi）境界還沒有得到，所以會產生苦受。

【English Translation】 English version: 'Kaundinya! Do you observe that beings in those places do not have thoughts of pleasure?' A wise person observes that in the initial desire realm, there are six heavens. The beings there are often entangled in desires and lust, and the karmic retributions they receive vary greatly, thus giving rise to suffering. Or their retributions are of different qualities, some higher and some lower. Those with lower retributions, seeing those with higher retributions, feel shame and embarrassment, constantly experiencing suffering. Or some people, having cultivated merit in the past, are now born here, but their retributions are about to end, and their merits are about to be exhausted. When they think of this, they experience suffering. Or they engage in various activities, experiencing suffering due to their hard work and toil. Or they experience suffering due to the separation from their loved ones or cherished objects. When all karmic retributions are exhausted, they see good places and develop longing, but cannot go there, thus experiencing great suffering. They also know that their karmic actions will soon lead them to fall into evil paths, such as animals, hungry ghosts, and hell, thus experiencing even greater suffering. With such countless sufferings, how could a wise person find pleasure there? This is called the fifth realm of the six heavens of desire, where retributions are received. A wise person, having observed these things, does not develop thoughts of pleasure towards those desire heavens. 'Furthermore, Kaundinya! What is meant by not developing thoughts of pleasure towards the form heavens?' A wise person observes all the heavens in those sixteen abodes. They are born there through the practice of worldly meditation, but because the cause they cultivated is conditioned and is a defiled dharma, their suffering has not been completely eliminated. Therefore, they cannot attain tranquility and inner joy, as well as other various superior pleasures, and thus they experience suffering. Also, because they have not reached the shore of happiness, they are still in this stream of suffering and do not know the path to liberation. For this reason, they have not yet been liberated from the three evil paths, and thus they experience suffering. How could a wise person find pleasure there? This is called the sixth defiled form heaven. A wise person, having observed these things, does not develop thoughts of pleasure towards those form heavens. 'Furthermore, Kaundinya! A wise person observes those beings who, through the practice of undefiled meditation, are able to reside in those heavens, but because they have not fully attained the Noble Eightfold Path, they experience suffering. In order to perfect the Noble Eightfold Path, they diligently strive, and thus they experience suffering. Because the state of Samadhi of all non-learners has not been attained, they experience suffering.'

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彼辟支佛諸陀羅尼未自在得，故生苦受。于諸如來三昧境界未自在得，故生苦受。一切眾生境界皆苦，如是眾生於色界中，若欲雙頭入般涅槃，如上所說種種諸苦具足受之。何有智者樂於彼處？是名第七無漏色天，智慧之人觀是事已，於色天中不生樂想。

「複次，憍陳如！云何名為觀無色天不生樂想？智慧之人觀無色界四種天處，以能修習有漏三昧故得生彼，一切漏中未得解脫是故生苦。一切學地及無學地未得自在，是故生苦。不得聽聞諸佛正法，是故生苦。一切愛慾未畢竟斷，于流轉中不得自在，是故生苦。彼處壽終不得勝趣生於邪見，如是大苦。一切三惡煩惱業道未能永斷，如是生苦。一切三惡道中未得度脫，如是生苦。何有智者樂於彼中？是名第八無色四天，智慧之人觀是事已，于無色天不生樂想，故得出於一切有獄，及離一切諸有中生。如是八種和合觀時，智慧之人乃能獲得，雖不生心而常至心修八正道。憍陳如！此則名為一切世間不可樂想。

「複次，憍陳如！言世間者即名為行。云何智者於行世中不生樂想？行有三種。何者是三？一者、身行；二者、口行；三者、意行。云何身行？身行者謂氣息入出，是名身行。云何口行？口行者所謂覺觀言說，是名口行。云何意行？意行者名為想受，是

【現代漢語翻譯】 現代漢語譯本 那些辟支佛（Pratyekabuddha，獨自覺悟者）因為沒有自在地獲得諸陀羅尼（Dharani，總持，咒語），所以會產生苦受。因為沒有自在地獲得諸如來（Tathagata，佛）的三昧（Samadhi，禪定）境界，所以會產生苦受。一切眾生的境界都是苦的，這樣的眾生如果想要雙頭（同時）進入般涅槃（Parinirvana，完全的涅槃），就會像上面所說的那樣，各種痛苦都完全承受。有智慧的人怎麼會喜歡那種地方呢？這被稱為第七無漏色天（Rupa-dhatu，色界天），有智慧的人觀察到這些后，就不會對色界天產生喜樂的想法。 「再者，憍陳如（Kaundinya，佛陀的早期弟子）！如何稱為觀察無色天（Arupa-dhatu，無色界天）而不產生喜樂的想法呢？有智慧的人觀察無色界的四種天處，因為能夠修習有漏三昧（有煩惱的禪定）而得以生在那裡，但一切煩惱都沒有得到解脫，所以會產生痛苦。一切有學地（Siksha-bhumi，修行階段）和無學地（Asiksha-bhumi，已完成修行階段）都沒有得到自在，所以會產生痛苦。不能聽聞諸佛的正法，所以會產生痛苦。一切愛慾都沒有徹底斷除，在輪迴流轉中不能得到自在，所以會產生痛苦。在那裡壽命終結后，不能往生到好的去處，反而會產生邪見，這是很大的痛苦。一切三惡煩惱（貪嗔癡）的業道都不能永遠斷除，所以會產生痛苦。一切三惡道（地獄、餓鬼、畜生）中都不能得到解脫，所以會產生痛苦。有智慧的人怎麼會喜歡那種地方呢？這被稱為第八無色四天，有智慧的人觀察到這些后，就不會對無色界天產生喜樂的想法，因此能夠脫離一切有獄（三界牢獄），以及脫離一切諸有（三有）中的生。像這樣八種和合觀察時，有智慧的人才能獲得，雖然不生起（執著）心，但常常以至誠的心修習八正道（Arya Ashtanga Marga，八聖道）。憍陳如！這被稱為一切世間不可喜樂的想法。」 「再者，憍陳如！所說的世間，就是指行（Samskara，造作）。有智慧的人如何對行世間不產生喜樂的想法呢？行有三種。哪三種呢？第一是身行；第二是口行；第三是意行。什麼是身行呢？身行是指氣息的出入，這稱為身行。什麼是口行呢？口行是指覺觀（Vitarka-vicara，尋伺）和言說，這稱為口行。什麼是意行呢？意行是指想（Samjna，概念）和受（Vedana，感受），這

【English Translation】 English version Those Pratyekabuddhas (Solitary Buddhas) experience suffering because they have not freely attained the Dharanis (mantras, mnemonic devices). They experience suffering because they have not freely attained the Samadhi (meditative absorption) realms of the Tathagatas (Buddhas). The realms of all sentient beings are filled with suffering, and if such beings wish to enter Parinirvana (complete Nirvana) with two heads (simultaneously), they will fully endure all the various sufferings as described above. What wise person would delight in such a place? This is called the seventh formless heaven (Rupa-dhatu), and a wise person, having observed this, does not generate any desire for the formless heavens. 「Furthermore, Kaundinya (one of the first disciples of the Buddha)! How is it called observing the formless heavens (Arupa-dhatu) without generating any desire? A wise person observes the four abodes of the formless realm, and because they are able to cultivate contaminated Samadhi (meditation with defilements), they are born there. However, they have not attained liberation from all defilements, and therefore they experience suffering. They have not attained freedom in all stages of learning (Siksha-bhumi) and non-learning (Asiksha-bhumi), and therefore they experience suffering. They cannot hear the true Dharma of the Buddhas, and therefore they experience suffering. All desires have not been completely severed, and they are not free in the cycle of rebirth, and therefore they experience suffering. When their lifespan ends there, they do not attain a superior rebirth but instead generate wrong views, which is great suffering. They have not been able to permanently sever the paths of all three evil afflictions (greed, hatred, delusion), and therefore they experience suffering. They have not attained liberation from all three evil realms (hell, hungry ghosts, animals), and therefore they experience suffering. What wise person would delight in such a place? This is called the eighth formless four heavens, and a wise person, having observed this, does not generate any desire for the formless heavens, and therefore they are able to escape from all prisons of existence (the three realms) and from birth in all existences (the three existences). When these eight types of observations are combined, a wise person is able to attain, and although they do not generate (attachment) mind, they constantly cultivate the Noble Eightfold Path (Arya Ashtanga Marga) with a sincere mind. Kaundinya! This is called the thought of not delighting in all worldly things.」 「Furthermore, Kaundinya! What is called the world is also called action (Samskara). How does a wise person not generate desire for the world of action? There are three types of action. What are the three? First is bodily action; second is verbal action; third is mental action. What is bodily action? Bodily action refers to the in-breath and out-breath, this is called bodily action. What is verbal action? Verbal action refers to thinking and speaking, this is called verbal action. What is mental action? Mental action refers to perception (Samjna) and feeling (Vedana), this is

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名意行，是名三行。此三種行其相如是，一切眾生一種心想，智者云何能分別知于身口意生不樂想？智者觀身出入氣息取九十九，數時深觀息之涼暖和合方便，一切身份出入氣息。彼一切身出入氣息從口鼻中，乃至一切毛孔道中氣息出入。是人觀息諦知是息，本無有生亦無有滅。若本來無今始有者，是無常想、無決定相，如水上泡、如空中霆。如是觀時一切行中得身行相，觀如是相從何因緣？即知是相因於覺觀。覺觀之性本無今有，是故無常、是可斷法、是解脫法。而是覺觀因妄心生，而此心性本無今有，本無今有是無常相、可破壞相、無歸依相、無有物相、無有我相、無有實相。作是觀時于諸行中心則生悔，能修世間不可樂想。

「複次，智者若能深觀如是三世，則能永斷一切煩惱十二入等，能凈正見斷除流轉相續之法，成平直道正聚所攝。作如是等方便修時，決定能得須陀洹果乃至阿羅漢果。憍陳如！是名智者于諸行中得不樂想，以是義故名不樂想方便攀緣。

「複次，憍陳如！云何智者觀所著衣作不樂想？憍陳如！若智慧人觀于衣裳，或造或縫或割或染，及成就已在其身邊，或見或摩或著或脫，如是想念此如人皮，見新色衣作血涂想，諸惡臭蟲之所居停，蚊䖟蟣虱不凈充滿。智者見已不生樂心。如

【現代漢語翻譯】 現代漢語譯本 名為意行、名行、名三行。這三種行的相狀是這樣的：一切眾生都有一種心念，智者如何能分別知道身、口、意產生不樂之想？智者觀察身體的出入氣息，取九十九次呼吸，數息時深入觀察氣息的涼暖和合方便，身體的一切部分都有氣息出入。身體的一切出入氣息從口鼻中，乃至一切毛孔道中氣息出入。這個人觀察氣息，真實地知道這氣息，本來沒有產生也沒有滅亡。如果本來沒有現在才有的，這是無常之想、沒有決定之相，如水上的泡沫、如空中的雷霆。這樣觀察時，在一切行中得到身行的相狀，觀察這樣的相狀是從什麼因緣產生的？就知道這相狀是因覺觀而產生的。覺觀的性質本來沒有現在才有，所以是無常的、是可以斷除的法、是解脫的法。而這覺觀是因妄心而生，而這心性本來沒有現在才有，本來沒有現在才有是無常之相、可破壞之相、沒有歸依之相、沒有物之相、沒有我之相、沒有實之相。作這樣的觀察時，對於諸行心中則生悔恨，能修習世間不可樂之想。 其次，智者如果能深入觀察這樣的三世（過去、現在、未來），就能永遠斷除一切煩惱、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵），能清凈正見，斷除流轉相續之法，成就平直之道，被正聚所攝。作這樣的方便修習時，必定能得到須陀洹果（初果）乃至阿羅漢果（四果）。憍陳如（佛陀弟子名）！這名為智者在諸行中得到不樂之想，因為這個意義，所以名為不樂想方便攀緣。 其次，憍陳如！智者如何觀察所穿的衣服而產生不樂之想？憍陳如！如果智慧之人觀察衣服，無論是製造、縫製、裁剪還是染色，以及成就之後在身邊，或者看見、觸控、穿上或脫下，這樣想念這衣服如同人的面板，看見新顏色的衣服就想像成血涂的樣子，各種惡臭的蟲子居住停留，蚊子、虱子等不凈之物充滿其中。智者看見之後不生歡喜之心。如同

【English Translation】 English version It is called intention-action, action, and three actions. The characteristics of these three actions are as follows: all sentient beings have one thought, how can the wise distinguish and know the arising of unpleasant thoughts in body, speech, and mind? The wise observe the in-and-out breaths of the body, taking ninety-nine breaths, and deeply observe the coolness and warmth of the breath and the convenience of their combination. All parts of the body have breaths going in and out. All the in-and-out breaths of the body come from the mouth and nose, and even from all the pores. This person observes the breath and truly knows that this breath originally has no birth and no death. If it originally did not exist and now exists, this is a thought of impermanence, a state of no certainty, like a bubble on water, like thunder in the sky. When observing in this way, one obtains the characteristic of bodily action among all actions, and observing this characteristic, from what causes does it arise? One knows that this characteristic arises from perception and observation. The nature of perception and observation originally did not exist and now exists, therefore it is impermanent, it is a dharma that can be cut off, it is a dharma of liberation. And this perception and observation arises from a deluded mind, and this nature of mind originally did not exist and now exists. Originally not existing and now existing is a characteristic of impermanence, a characteristic of being destructible, a characteristic of having no refuge, a characteristic of having no object, a characteristic of having no self, a characteristic of having no reality. When making such an observation, remorse arises in the heart regarding all actions, and one can cultivate the thought of the unpleasantness of the world. Furthermore, if the wise can deeply observe these three times (past, present, and future), they can forever cut off all afflictions, the twelve entrances (the six senses of eyes, ears, nose, tongue, body, and mind, and their corresponding six objects), purify right view, cut off the dharma of continuous flow, achieve the straight path, and be included in the right assembly. When practicing such expedient methods, one will surely attain the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat (fully enlightened being). Ajnatakaundinya (name of a Buddha's disciple)! This is called the wise obtaining the thought of unpleasantness in all actions, and because of this meaning, it is called the expedient clinging of unpleasant thought. Furthermore, Ajnatakaundinya! How does the wise person observe the clothes they wear and generate the thought of unpleasantness? Ajnatakaundinya! If a wise person observes clothing, whether it is made, sewn, cut, or dyed, and after it is completed, it is by their side, or they see it, touch it, put it on, or take it off, they think of this clothing as being like human skin. When seeing new colored clothes, they imagine them as being smeared with blood, where all kinds of foul-smelling insects reside and stay, and where mosquitoes, lice, and other unclean things are abundant. When the wise see this, they do not generate a joyful heart. Like

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是，憍陳如！此名智人于衣服中得不樂想。

「憍陳如！云何名為智慧之人觀于食中得不樂想？憍陳如！若有行者執持缽時作如是想，此之皿器如剝發皮膿血所污，不凈髑髏爛臭可惡，諸蠅䏣藪遍滿其中無可貪者。若見食時，應觀是食如死屍蟲穢惡充遍；若得麨者作如是觀，此麨糏塵猶如骨末；若得於䴵，應觀是䴵作人皮想；如是得臛或復得漿，得粥得羹如是想念，此如膿血或大小便，或如人脂或如人腦；若得種種眾雜菜茹，復作是觀，此如馬髦或如人發；若得蘿蔔齏者，復作是念此如人齒；若得肉者，作如是念此如人肉；得白石蜜或黃石蜜，或蒱桃飲或石榴漿，乳酪醍醐生熟蘇等，作如是念此如人血，或如人膿或涕或涎腦髓唾等，如是惡露臭處難看。智慧之人於是食中不生樂想。

「複次，憍陳如！云何智人于房舍中生不樂想？智者如是入諸堂宇房廊屋室或樓閣中，入已思惟應生怖畏：『我今入此外有四門，如大地獄焚燒我身。若見屋樑椽柱脊檁，如是觀察此之材木共相牚柱，猶如人身一切碎骨。見泥泥壁如肉覆骸，見畫莊嚴如血涂漫。』又觀種種床蓐鋪席猶如人皮，又觀坐臥眠止處所，或如骨鎖或如死人。如是種種飲服湯藥丸散煎膏，皆作是想起諸厭離。

「憍陳如！是名智人一切食中得不樂

【現代漢語翻譯】 現代漢語譯本：是的，憍陳如（Ajñāta Kauṇḍinya）！這被稱為智者在衣服中產生不樂之想。

「憍陳如（Ajñāta Kauṇḍinya）！什麼叫做智慧之人觀察食物而產生不樂之想呢？憍陳如（Ajñāta Kauṇḍinya）！如果修行者拿著缽時這樣想，這個器皿就像被剝下的面板、膿血所污染，是不乾淨的頭骨，腐爛惡臭令人厭惡，到處都是蒼蠅的聚集地，沒有什麼值得貪戀的。如果看到食物時，應該觀察這些食物就像充滿蟲子和污穢的死屍；如果得到麥粉，就應該這樣觀察，這麥粉就像骨頭末；如果得到麵食，應該觀察這麵食就像人皮；如果得到肉湯或飲料，得到粥或羹，也應該這樣想，這些就像膿血或大小便，或者像人脂或人腦；如果得到各種各樣的蔬菜，又應該這樣觀察，這些就像馬鬃或人發；如果得到蘿蔔鹹菜，又應該這樣想，這些就像人牙；如果得到肉，就應該這樣想，這些就像人肉；得到白石蜜或黃石蜜，或葡萄汁或石榴汁，乳酪、醍醐、生酥、熟酥等，應該這樣想，這些就像人血，或者像人膿，或者鼻涕、唾液、腦髓、痰等，這些都是污穢惡臭難以觀看的東西。智慧的人對於食物不會產生快樂的想法。

「再者，憍陳如（Ajñāta Kauṇḍinya）！什麼叫做智者在房舍中產生不樂之想呢？智者這樣進入各種殿堂、房屋、走廊、屋室或樓閣中，進入后應該思考併產生恐懼：『我現在進入的這個地方有四個門，就像大地獄一樣焚燒我的身體。』如果看到屋樑、椽子、脊檁，就應該這樣觀察，這些木材互相支撐，就像人身上所有的碎骨。看到泥土墻壁就像肉覆蓋著骨骸，看到彩繪裝飾就像血塗抹一樣。』又觀察各種床鋪、墊子就像人皮，又觀察坐臥休息的地方，或者像骨鎖或者像死人。像這樣，各種飲用的湯藥、丸散、煎膏，都應該這樣想，從而產生厭離之心。

「憍陳如（Ajñāta Kauṇḍinya）！這被稱為智者在一切食物中產生不樂之想。」

【English Translation】 English version: Yes, Ajñāta Kauṇḍinya! This is called a wise person developing a perception of displeasure towards clothing.

「Ajñāta Kauṇḍinya! What is called a wise person developing a perception of displeasure towards food? Ajñāta Kauṇḍinya! If a practitioner, while holding a bowl, thinks like this, 『This vessel is like being defiled by peeled skin, pus, and blood; it is an unclean skull, rotten, stinking, and disgusting, a gathering place for flies, with nothing to be greedy for.』 When seeing food, one should contemplate that this food is like a corpse filled with worms and filth; if one obtains flour, one should contemplate that this flour is like bone powder; if one obtains noodles, one should contemplate that these noodles are like human skin; if one obtains broth or drink, porridge or soup, one should think that these are like pus and blood, or excrement, or like human fat or human brain; if one obtains various kinds of mixed vegetables, one should contemplate that these are like horsehair or human hair; if one obtains radish pickles, one should think that these are like human teeth; if one obtains meat, one should think that this is like human flesh; if one obtains white rock honey or yellow rock honey, or grape juice or pomegranate juice, cheese, ghee, raw butter, cooked butter, etc., one should think that these are like human blood, or like human pus, or mucus, or saliva, brain marrow, phlegm, etc., these are all foul-smelling and disgusting things to look at. A wise person does not develop a pleasant thought towards food.

「Furthermore, Ajñāta Kauṇḍinya! What is called a wise person developing a perception of displeasure towards dwellings? A wise person, upon entering various halls, houses, corridors, rooms, or pavilions, should contemplate and develop fear: 『The place I am entering now has four doors, like a great hell burning my body.』 If one sees the beams, rafters, and ridgepoles, one should contemplate that these timbers support each other, like all the broken bones in a human body. Seeing the mud walls is like flesh covering the skeleton, seeing the painted decorations is like blood smeared all over.』 Also, one should contemplate that various beds and mats are like human skin, and one should contemplate the places for sitting, lying, and resting, either like bone locks or like dead people. In this way, all kinds of medicinal soups, pills, powders, and ointments should be thought of in this way, thus generating a sense of detachment.

「Ajñāta Kauṇḍinya! This is called a wise person developing a perception of displeasure towards all food.」

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想。如是念已得何利益？即能獲得三種順忍。何者三忍？謂空順忍、無相順忍、無愿順忍。是人如是得三忍已樂修空想，因修空想住是空中，見一切法悉皆是空，入是空已復得利益，能知生滅方便利行，如是陰界無常苦空無我不凈，見十八界及十二入，乃至四諦十二因緣，一切法性苦空無常及以無我。如是念已，得須陀洹果乃至阿羅漢果，得解脫相。

「複次，憍陳如！此三摩提無學解脫，如是利益一切世間不生樂想，善能除斷一切欲貪一切色貪及非色貪，一切疑慢，一切調戲，一切無明，又能安置於無學地。

「憍陳如！此名二種一切世間不可樂想。如是種種名具足滿無愿順陀羅尼微妙之義，此陀羅尼有大勢力，能除欲色非色調慢，能證盡智及無生智，能裂一切黑暗羅網，能捨一切苦惱重擔。以我說此大集經故，彼智德峰王如來命焰德藏菩薩摩訶薩手中送此無愿順陀羅尼欲來。

「憍陳如！是陀羅尼能摧一切諸惡魔等，能勝一切毒害龍眾，諸天敬信倍更歡喜，夜叉順奉生大踴悅，諸阿修羅內心怖畏。又能恐懼迦樓羅王，令緊那羅生於愛樂，摩睺羅伽自然攝伏，能破一切邪見外道，令剎利王生歡喜心，諸婆羅門信心增長。又令毗舍及首陀羅悉生歡喜，能令多欲女人貪心止息。令多聞者進益受持，坐

【現代漢語翻譯】 現代漢語譯本：思考。像這樣思考後能獲得什麼利益呢？就能獲得三種順忍。哪三種忍呢？就是空順忍、無相順忍、無愿順忍。這個人這樣獲得三種忍之後，樂於修習空想，因為修習空想而安住于空性之中，見到一切法都皆是空性，進入這種空性之後又獲得利益，能夠知道生滅的方便和利益，比如陰、界是無常、苦、空、無我、不凈。見到十八界和十二入，乃至四諦和十二因緣，一切法的自性都是苦、空、無常以及無我。像這樣思考之後，就能獲得須陀洹果，乃至阿羅漢果，獲得解脫的境界。 再者，憍陳如（Ajñāta Kauṇḍinya，佛陀的五比丘之一）！這種三摩提（Samadhi，禪定）是無學解脫，像這樣利益一切世間，不會產生樂的執著，能夠很好地斷除一切欲貪、一切色貪以及非色貪，一切疑惑和傲慢，一切戲論，一切無明，並且能夠安立於無學之地。 憍陳如！這被稱為兩種一切世間不可樂想。像這樣種種名稱具足圓滿無愿順陀羅尼（Anabhilāpa-kṣānti-dhāraṇī，無愿順忍陀羅尼）的微妙意義。這個陀羅尼有強大的力量，能夠去除欲界、色界和無色界的調戲和傲慢，能夠證得盡智和無生智，能夠破除一切黑暗的羅網，能夠捨棄一切苦惱的重擔。因為我宣說了這部《大集經》，所以那位智德峰王如來（Jñānadharmakūṭarāja Tathāgata）命令焰德藏菩薩摩訶薩（Jvalitadharmagarbha Bodhisattva Mahāsattva）將這個無愿順陀羅尼送來。 憍陳如！這個陀羅尼能夠摧毀一切諸惡魔等，能夠戰勝一切毒害龍眾，諸天敬信更加歡喜，夜叉順從奉行生大歡悅，諸阿修羅內心感到恐懼。又能使迦樓羅王（Garuda，金翅鳥）感到恐懼，令緊那羅（Kinnara，歌神）生起愛樂，摩睺羅伽（Mahoraga，大蟒神）自然被攝伏，能夠破除一切邪見外道，令剎利王（Kshatriya，貴族）生起歡喜心，諸婆羅門（Brahmana，祭司）的信心增長。又能令毗舍（Vaishya，商人）和首陀羅（Shudra，奴隸）都生起歡喜心，能夠使多貪慾的人停止貪心。令多聞者進步並受持，坐

【English Translation】 English version: Thinking. What benefit is gained by thinking in this way? One can obtain three kinds of forbearance. What are the three forbearances? They are the forbearance of emptiness, the forbearance of no-characteristics, and the forbearance of no-desire. After obtaining these three forbearances, this person delights in cultivating the thought of emptiness. Because of cultivating the thought of emptiness, they dwell in emptiness, seeing that all dharmas are empty. Having entered this emptiness, they gain further benefit, being able to know the expedient and beneficial practices of arising and ceasing. For example, the aggregates and realms are impermanent, suffering, empty, without self, and impure. They see the eighteen realms and twelve entrances, and even the Four Noble Truths and the Twelve Links of Dependent Origination. The nature of all dharmas is suffering, emptiness, impermanence, and without self. Having thought in this way, one attains the fruit of Srotapanna (stream-enterer), and even the fruit of Arhat, attaining the state of liberation. Furthermore, Ajñāta Kauṇḍinya! This Samadhi (meditative absorption) is the liberation of the non-learner. In this way, it benefits all the world, not giving rise to the attachment of pleasure. It is able to well cut off all desire-greed, all form-greed, and non-form-greed, all doubt and arrogance, all frivolousness, all ignorance, and is able to establish one in the state of non-learning. Ajñāta Kauṇḍinya! This is called the two kinds of non-desirable thoughts for all the world. In this way, these various names fully embody the subtle meaning of the Anabhilāpa-kṣānti-dhāraṇī (Dharani of Forbearance of No-Desire). This dharani has great power, able to remove the frivolousness and arrogance of the desire realm, form realm, and formless realm. It is able to realize the knowledge of exhaustion and the knowledge of non-arising. It is able to break through all the nets of darkness and is able to relinquish all the heavy burdens of suffering. Because I have spoken this Mahāsaṃnipāta Sūtra, the Tathāgata Jñānadharmakūṭarāja (King of the Peak of Wisdom and Dharma) commanded the Bodhisattva Mahāsattva Jvalitadharmagarbha (Flame of Dharma Treasury) to send this Anabhilāpa-kṣānti-dhāraṇī. Ajñāta Kauṇḍinya! This dharani is able to destroy all evil demons, able to overcome all poisonous dragons. The devas (gods) believe and rejoice even more. The yakshas (nature spirits) obey and practice with great joy. The asuras (demigods) feel fear in their hearts. It is also able to frighten the Garuda (mythical bird) king, causing the Kinnaras (celestial musicians) to generate love and joy. The Mahoragas (great serpents) are naturally subdued. It is able to break through all the heretical views of outsiders, causing the Kshatriya (warrior) kings to generate joy, and the Brahmins (priests) to increase their faith. It also causes the Vaishyas (merchants) and Shudras (laborers) to all generate joy, and is able to cause those with much greed to cease their greed. It causes those who have heard much to progress and uphold it, sitting

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禪行人樂阿蘭若。能除一切種種諸患，能卻一切斗諍怨家，饑饉非時外賊橫死，惡風雹雨暴水災霜，寒熱苦辛粗澀味觸，如是變怪悉能消除，光贊大乘紹三寶種，照曜佛母豎立法幢，安慰流轉怖畏眾生，此名微妙無愿順陀羅尼。」

說是法時，無量無數阿僧祇眾生遠塵離垢得法眼凈，九十八頻婆羅人得阿羅漢果，八那由他眾生得彼無愿順陀羅尼，無量無數阿僧祇眾生髮阿耨多羅三藐三菩提心得不退轉，五百八十萬眾生得無生法忍。

爾時，一切無量大眾、天、龍夜叉、羅剎、阿修羅、迦樓羅、緊那羅、摩睺羅伽、餓鬼、毗舍遮、鳩槃茶、富單那、迦吒富單那、人、非人等，異口同音俱稱讚言：「善哉，善哉！大聖世尊！不可思議！最大最妙不可思議！如來世尊得無礙智，明見我等於此阿耨多羅三藐三菩提中敢有不發歡喜心者。世尊如來知諸眾生，善知諸根、知諸煩惱，知諸方便、知到彼岸，能令眾生充足法味，能令眾生見八聖道，能除眾生擔苦之擔，能與眾生樂擔令擔，我今一切天、龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽等一切合掌，各各如是齊心唱言：『在在處處有佛世尊，說此四種無愿順忍陀羅尼處，乃至國王、大臣、長者、沙門、婆羅門、毗舍等眾，有能書寫置此經處，或復有人能讀能誦

【現代漢語翻譯】 現代漢語譯本：禪修者喜歡居住在寂靜的處所（阿蘭若）。這種修行能消除一切種種的疾病，能去除一切爭鬥、怨恨的敵人，以及饑荒、非時出現的災難、外來的盜賊、橫死的威脅，惡劣的風暴、冰雹、暴雨、洪水、霜凍，寒冷、炎熱、痛苦、辛辣、粗糙、澀味等不適的感受。像這樣的變異怪象都能消除。它能弘揚大乘佛法，繼承三寶的種子，照耀佛母（指般若智慧），樹立佛法的旗幟，安慰在輪迴中恐懼的眾生。這被稱為微妙的無愿順陀羅尼（一種咒語或修行方法）。 當佛陀宣說此法時，無量無數阿僧祇（極大的數字）的眾生遠離塵垢，獲得了清凈的法眼。九十八頻婆羅（一種數量單位）的人證得了阿羅漢果（佛教修行中的最高果位之一），八那由他（另一種數量單位）的眾生獲得了無愿順陀羅尼。無量無數阿僧祇的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），並且不再退轉。五百八十萬眾生獲得了無生法忍（對無生無滅真理的領悟）。 那時，一切無量的大眾、天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、餓鬼、毗舍遮（食人鬼）、鳩槃茶（甕形鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、人、非人等，異口同聲地讚歎說：『善哉，善哉！偉大的世尊！真是不可思議！最偉大、最微妙，不可思議！如來世尊獲得了無礙的智慧，明察我們之中，誰在此阿耨多羅三藐三菩提中沒有發起歡喜心。世尊如來了解一切眾生，善知眾生的根性、煩惱，知道各種方便法門，知道如何到達彼岸（涅槃），能讓眾生充滿法味，能讓眾生見到八聖道，能解除眾生揹負的痛苦重擔，能給予眾生快樂的重擔讓他們承擔。我們現在一切天、龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽等一切眾生合掌，各自齊心唱言：『在在處處有佛世尊，宣說這四種無愿順忍陀羅尼的地方，乃至國王、大臣、長者、沙門（出家修行者）、婆羅門（印度教祭司）、毗舍（商人）等大眾，有能書寫此經文的地方，或者有人能讀誦此經文』

【English Translation】 English version: Practitioners of Chan (Zen) delight in secluded places (aranya). This practice can eliminate all kinds of illnesses, remove all conflicts, hateful enemies, as well as famines, untimely disasters, external thieves, the threat of violent death, adverse storms, hail, torrential rain, floods, frost, cold, heat, pain, spiciness, roughness, astringent tastes, and other unpleasant sensations. Such strange and unusual phenomena can all be eliminated. It can promote the Mahayana teachings, carry on the lineage of the Three Jewels, illuminate the Buddha-mother (referring to prajna wisdom), establish the banner of the Dharma, and comfort sentient beings who are fearful in the cycle of rebirth. This is called the subtle 'No-Wish-Following Dharani' (a type of mantra or practice). When the Buddha was expounding this Dharma, countless asamkhya (an extremely large number) of beings were purified of defilements and attained the pure Dharma Eye. Ninety-eight pimbara (a unit of quantity) of people attained the Arhat fruit (one of the highest stages in Buddhist practice), and eight nayuta (another unit of quantity) of beings attained the No-Wish-Following Dharani. Countless asamkhya of beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment) and no longer regressed. Five hundred and eighty million beings attained the forbearance of non-origination (the realization of the truth of non-arising and non-ceasing). At that time, all the immeasurable multitudes, including gods, dragons, yakshas (a type of spirit), rakshasas (demons), asuras (demigods), garudas (mythical bird-like creatures), kinnaras (celestial musicians), mahoragas (serpent deities), hungry ghosts, pisacas (flesh-eating demons), kumbhandas (pot-bellied demons), putanas (foul-smelling demons), kataputanas (extremely foul-smelling demons), humans, and non-humans, all praised in unison, saying: 'Excellent, excellent! Great World Honored One! It is truly inconceivable! The greatest, the most subtle, inconceivable! The Tathagata World Honored One has attained unobstructed wisdom, clearly seeing among us who has not generated a joyful mind in this Anuttara-samyak-sambodhi. The World Honored One, the Tathagata, understands all sentient beings, knows well their faculties, their afflictions, knows all expedient means, knows how to reach the other shore (Nirvana), can fill sentient beings with the taste of the Dharma, can enable sentient beings to see the Eightfold Noble Path, can remove the heavy burden of suffering from sentient beings, and can give sentient beings the burden of joy to bear. Now, all of us, including gods, dragons, yakshas, asuras, garudas, kinnaras, mahoragas, and all other beings, join our palms together, each with one mind, and proclaim: 'Wherever there is the World Honored One, the Buddha, who expounds these four kinds of No-Wish-Following Dharani, even if it is a king, minister, elder, shramana (monastic practitioner), brahmin (Hindu priest), vaishya (merchant), or other assembly, if there is a place where this scripture is written, or if someone can read and recite this scripture'

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講說之者，如是等處我等衛護加助威神，有所求須一切供養，禮拜供給彼說法人，不令乏少無有衰秏，不如意事一切怨家不能得便，一切資生常使具足。身無病惱得歡喜心，樂於法者我如是護。彼人終不更生惡道，以是因緣成於法器，一切供養得具足滿。』」

佛言：「善哉，善哉！諸大檀越！汝等今者，欲護大法，因護法故三寶不斷，未來之世當得無量福德果報。」

爾時，長老舍利弗于大眾中即從座起，一心合掌前白佛言：「世尊！德華藏佛遣虛空藏菩薩摩訶薩所送奢摩裴多悉帝那惡業眾生不信心者令彼睡眠陀羅尼欲。我及一切世間天人慾得聞知，唯愿如來廣為宣說。」

佛告舍利弗：「諦聽，諦聽！善思念之。我當爲汝廣分別說德華藏佛所送凈陀羅尼欲。彼佛如來為於此土諸眾生等薄少善根多諸煩惱，以煩惱故起四倒心樂著我想，著我想故顛倒迷惑，流轉生死失八正道，是故彼佛送此欲來。

「舍利弗！一切眾生實無有我，此土眾生顛倒心故橫生我想。舍利弗！智慧之人深自觀察知無有我。作是觀時，則破四倒。舍利弗！云何智者觀于無我？所謂觀身諦知無我。何以故？以和合故。

「複次，觀眼亦無有我。何以故？眼識初生，如是觀察至心思惟，或見種種服飾、衣裳、鋪臥、

【現代漢語翻譯】 現代漢語譯本：『對於講說佛法的人，我們會在這些地方守護、加持，以威神之力幫助他們。他們若有任何需求，一切供養、禮拜都將滿足，不會讓他們有所缺乏或衰敗。不如意的事情和一切怨敵都不能加害於他們，一切生活所需都會常保充足。他們身無病痛，內心歡喜，樂於佛法，我會如此守護他們。這些人終將不會再墮入惡道，因為這些因緣，他們會成為堪受佛法的器皿，一切供養都會圓滿具足。』 佛陀說：『好啊，好啊！各位大施主！你們現在想要守護大法，因為守護佛法，三寶（佛、法、僧）就不會斷絕，未來世你們將獲得無量的福德果報。』 當時，長老舍利弗在大眾中，即從座位起身，一心合掌，向前對佛說：『世尊！德華藏佛（佛名）派遣虛空藏菩薩摩訶薩（菩薩名）送來奢摩裴多悉帝那（陀羅尼名）惡業眾生不信心的睡眠陀羅尼（陀羅尼名）。我和一切世間的天人都想聽聞了解，唯愿如來廣為宣說。』 佛陀告訴舍利弗：『仔細聽，仔細聽！好好思考。我將為你們詳細分別解說德華藏佛所送來的清凈陀羅尼。那位佛如來，爲了此土眾生善根淺薄、煩惱眾多，因為煩惱而生起四種顛倒之心，執著于「我」的觀念。因為執著于「我」的觀念，所以顛倒迷惑，流轉于生死，失去了八正道。因此，那位佛送來這個陀羅尼。』 『舍利弗！一切眾生實際上沒有「我」，此土眾生因為顛倒的心，橫生出「我」的觀念。舍利弗！有智慧的人會深入觀察，知道沒有「我」。當這樣觀察時，就能破除四種顛倒。舍利弗！有智慧的人如何觀察無我呢？就是觀察身體，確實知道沒有「我」。為什麼呢？因為身體是因緣和合而成的。』 『再者，觀察眼睛也沒有「我」。為什麼呢？因為眼識初生，這樣觀察，直到心思惟，或者看到各種服飾、衣裳、鋪蓋、

【English Translation】 English version: 'For those who preach the Dharma, we will protect and assist them in these places with our divine power. Whatever they need, all offerings and worship will be provided, ensuring they lack nothing and do not decline. Unfavorable events and all enemies will not be able to harm them, and all their necessities will always be sufficient. They will be free from illness and suffering, their hearts will be joyful, and they will delight in the Dharma. I will protect them in this way. These people will never again fall into evil realms. Because of these causes, they will become vessels capable of receiving the Dharma, and all offerings will be fully provided.' The Buddha said, 'Excellent, excellent! Great benefactors! You now wish to protect the Great Dharma. Because of protecting the Dharma, the Three Jewels (Buddha, Dharma, Sangha) will not be cut off, and in the future, you will receive immeasurable blessings and rewards.' At that time, the elder Shariputra, in the midst of the assembly, rose from his seat, joined his palms together, and said to the Buddha, 'World Honored One! Dehua Zang Buddha (Buddha's name) sent the Bodhisattva Mahasattva (Bodhisattva's name) Void Treasury to deliver the Shama Peiduo Xidina (Dharani's name) Sleep Dharani (Dharani's name) for evil-doing beings who lack faith. I and all the gods and humans in the world wish to hear and understand it. We beseech the Tathagata to explain it in detail.' The Buddha told Shariputra, 'Listen carefully, listen carefully! Think well about it. I will explain in detail for you the pure Dharani sent by Dehua Zang Buddha. That Tathagata, for the sake of the beings in this land who have shallow roots of goodness and many afflictions, because of these afflictions, they give rise to four inverted views and cling to the idea of 「self.」 Because they cling to the idea of 「self,」 they are confused and deluded, transmigrating in birth and death, and losing the Eightfold Path. Therefore, that Buddha sent this Dharani.' 'Shariputra! All beings in reality have no 「self.」 The beings in this land, because of their inverted minds, falsely create the idea of 「self.」 Shariputra! Wise people deeply observe and know that there is no 「self.」 When they observe in this way, they break through the four inverted views. Shariputra! How do wise people observe the absence of self? It is by observing the body and truly knowing that there is no 「self.」 Why is this so? Because the body is formed by the combination of causes and conditions.' 'Furthermore, observe that the eye also has no 「self.」 Why is this so? Because the eye consciousness arises initially. Observe in this way, until the mind contemplates, or sees various ornaments, clothing, bedding,'

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床蓐，結加趺坐。坐已攝念，一切六根不相舍行，心不捨故如是可見。而此眼根四大合生，筋連水滿余不能動。若眼轉時但是風力，風故能轉。而彼風性因於虛空，出入根中左右迴轉，根清凈故則能明見，而彼虛空性無所有無有依止，不可捉持亦不可說。若無所有不可說者，即是無我，是故虛空實無有我。是空中風亦復無物，以無物故不可宣說，是故無我。是風因緣亦入根中左旋右轉清凈照了，彼風吹幻亦不可捉亦不可說，離於我所覓不可得。如是眼中地界牢固，如尼拘陀子，至心諦觀，觀已拔出，碎末為塵吹令飛散，如是推求永不見我，如是決定知無有我。此地界中分析無我，彼地地相但有名字，不可捉持無我無主。如是次第觀察水界及以火界，猶如風界如是思惟。既思惟已，定知無我，故不復疑眼大中我。是故當知，眼之四大一切無物不可宣說，是故無我。

「若復有言眼識因緣故有我者，是義不然。何以故？眼中無我色亦如是，而和合中亦復無我，和合因緣生於眼識，如是識中亦復無我。風中空中悉亦無我，如是推覓竟不可得。此識但是十二因緣循環流轉，離十二因緣識不可見。但因識生名色名為名色，名色因緣故六入生，六入因緣故觸生，觸因緣故受生，受因緣故愛生，愛因緣故取生，取因緣故有生，

有因緣故生生，生因緣故則有衰老及以病死。

「如是等法因眼識生，而是眼識非東方來，南西北方四維上下亦復如是，所因之念生眼識者，是念亦滅眼識不住。第二念中亦不語念：汝住我滅。而是滅法，亦復非去至十方面，亦復不專一處住止，是故諸法因緣故生。

「若離因緣則不得生，因因緣生，因因緣滅，如是因緣名相續法。是故當知，實無有我而是因緣，亦無作者、無有受者、無有起者、無他起者，是故無我。若無我者，我既是空我所亦空。何以故然？體性爾故。是故眼性無我我所，無有積聚非合非散，即生滅故。一切諸法亦復如是，一切法性無取無舍，非羅漢作，亦復非是辟支佛作，非菩薩作、非如來作。如眼識空，一切法空亦復如是，離我無我空故不見。作是觀察無相無愿三種解脫空門之時，悉能除斷一切慳貪及諸煩惱。如是念已，或有得於須陀洹果、阿羅漢果，觀眼既然，耳鼻舌中亦復如是。

「複次，行者知身無我，次觀于發，析一一毛以為百分，燒使成灰風吹散滅。如是一發體性既空，行人心疑自然明瞭。何以故？一發之中不見有我，如是皮中、肉中、血中、唾中、涕中、腸中、腦中、骨中、髓中，筋脈甲爪喘息冷暖，上下諸風壽命名字皆無有我，直以因緣共相和合故名為身。

【現代漢語翻譯】 現代漢語譯本：有因緣的緣故產生出生，因為出生的因緣，所以會有衰老以及病死。 像這樣的法是由於眼識而產生，而這個眼識不是從東方來的，南方、西方、北方、四維、上方、下方也都是這樣。產生眼識的那個念頭，這個念頭也會滅去，眼識不會停留。第二個念頭也不會對第一個念頭說：『你住下，我滅去。』而這個滅去的法，也不是去到十方，也不是隻停留在一個地方。所以一切法都是因為因緣而產生。 如果離開因緣就不能產生，因為因緣而產生，也因為因緣而滅去，這樣的因緣叫做相續法。所以應當知道，實際上沒有『我』，而是因緣，也沒有作者、沒有受者、沒有發起者、沒有其他發起者，所以沒有『我』。如果沒有『我』，『我』既然是空，『我所』也是空。為什麼會這樣呢？因為體性本來就是這樣。所以眼睛的體性沒有『我』和『我所』，沒有積聚，不是聚合也不是分散，因為是生滅的緣故。一切諸法也是這樣，一切法的體性沒有取也沒有舍，不是阿羅漢（Arhat）所造作，也不是辟支佛（Pratyekabuddha）所造作，不是菩薩（Bodhisattva）所造作，也不是如來（Tathagata）所造作。就像眼識是空，一切法空也是這樣，因為離開『我』和『無我』的空，所以看不見。當這樣觀察無相、無愿這三種解脫空門的時候，就能夠斷除一切慳貪和各種煩惱。這樣思考之後，有些人會證得須陀洹果（Srotapanna）或阿羅漢果。觀察眼睛是這樣，耳朵、鼻子、舌頭中也是這樣。 再者，修行者知道身體沒有『我』，接著觀察頭髮，把每一根頭髮分成一百份，燒成灰燼，被風吹散消失。像這樣一根頭髮的體性既然是空，修行者心中的疑惑自然就明白了。為什麼呢？因為在一根頭髮中看不見有『我』，像這樣在面板中、肉中、血中、唾液中、鼻涕中、腸中、腦中、骨中、骨髓中，筋脈、指甲、喘息、冷暖、上下各種氣息、壽命、名字都沒有『我』，只是因為因緣共同和合所以叫做身體。

【English Translation】 English version: Due to conditions, birth arises; due to the condition of birth, there is aging, sickness, and death. Such dharmas arise due to eye consciousness, and this eye consciousness does not come from the east, nor from the south, west, north, the four intermediate directions, above, or below. The thought that gives rise to eye consciousness also ceases, and the eye consciousness does not remain. The second thought does not say to the first thought, 'You remain, and I will cease.' And this dharma of cessation does not go to the ten directions, nor does it stay in one place. Therefore, all dharmas arise due to conditions. If separated from conditions, they cannot arise. They arise due to conditions, and they cease due to conditions. Such conditions are called the law of continuity. Therefore, it should be known that there is actually no 'self,' but rather conditions. There is no maker, no receiver, no initiator, and no other initiator; therefore, there is no self. If there is no self, since the self is empty, then what belongs to the self is also empty. Why is this so? Because the nature of reality is such. Therefore, the nature of the eye has no self or what belongs to the self. There is no accumulation, neither aggregation nor dispersion, because it is subject to arising and ceasing. All dharmas are also like this. The nature of all dharmas has neither grasping nor relinquishing. It is not made by an Arhat (阿羅漢), nor by a Pratyekabuddha (辟支佛), nor by a Bodhisattva (菩薩), nor by a Tathagata (如來). Just as eye consciousness is empty, all dharmas are also empty. Because of the emptiness of being separate from self and no-self, it is not seen. When observing in this way the three doors of liberation—signlessness, wishlessness, and emptiness—one can completely cut off all miserliness and all afflictions. After contemplating in this way, some attain the fruit of Srotapanna (須陀洹果) or the fruit of Arhat. Observing the eye in this way, it is also the same with the ear, nose, and tongue. Furthermore, the practitioner knows that the body has no self. Next, they observe the hair, dividing each hair into one hundred parts, burning it to ashes, and scattering it away by the wind. Since the nature of one hair is empty, the practitioner's doubt naturally becomes clear. Why is this? Because in one hair, no self is seen. Likewise, in the skin, flesh, blood, saliva, mucus, intestines, brain, bones, marrow, tendons, nails, breath, warmth and cold, the various winds above and below, life, and name, there is no self. It is only due to the mutual combination of conditions that it is called a body.

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如是思惟至心觀已，知身觸因故生身識，識因緣名色，名色因緣六入，六入因緣觸，觸因緣受，受因緣愛，愛因緣取，取因緣有，有因緣生，生因緣老死。彼一切法心識依止故生身識，而是身識非東方來，南西北方四維上下亦復如是。所因之念生身識者，彼念滅時身識不住，第二念中亦不語念：汝住我滅。而是滅法，亦無處所，不見聚處不見散處。是故諸法，緣合故生、緣離故滅，有緣故生、無緣故滅，一切因緣相續故見，若離相續則不可見，是故當知實無有我。而是因緣亦無作者、無有住者、無有起者、無使起者，如是因緣不可得故，是故無我。若無我者我所亦無，是故身性無我我所、無聚無散，生滅法故。一切諸法亦復如是，彼法性中亦不可得無取無舍，非聲聞作，亦復非是辟支佛作，非菩薩作，非如來作。如身識空，一切法空亦復如是，體性無我亦無我所，彼空故我不可見，一切諸法悉皆離我亦離我所，以離故空。作是觀時，即能獲得無相無愿三種解脫空行法門，證空因緣能斷一切慳貪煩惱，或有得於須陀洹果乃至第四阿羅漢果。智者如是一一推尋我不可得，不可得故自知無我，諦觀無我離疑網心，爾時知身了了無我。

「舍利弗！若有行者能如是觀，當知是人得此無相無愿解脫三種空門，為諸天主釋提

【現代漢語翻譯】 現代漢語譯本：如此思維，至誠觀察之後，便知身體的觸覺是產生身識的原因，身識的因緣是名色（精神和物質），名色的因緣是六入（眼、耳、鼻、舌、身、意六種感覺器官），六入的因緣是觸，觸的因緣是受，受的因緣是愛，愛的因緣是取，取的因緣是有，有的因緣是生，生的因緣是老死。所有這些法，都是心識依止而產生身識，而這個身識不是從東方來的，南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方也都是如此。產生身識的念頭生起時，當這個念頭滅去，身識也不會停留，第二個念頭也不會對前一個念頭說：『你滅了，我來住。』而是它本身就是滅的法，也沒有固定的處所，既看不到聚集的地方，也看不到消散的地方。所以，一切諸法，因緣聚合而生，因緣離散而滅，有因緣就生，沒有因緣就滅，一切因緣相續不斷，所以才能看到，如果離開相續就看不到了，因此應當知道實際上沒有『我』。而這些因緣也沒有作者，沒有停留者，沒有發起者，也沒有使之發起者，因為這樣的因緣是不可得的，所以沒有『我』。如果沒有『我』，那麼『我所』（屬於我的東西）也就沒有了，所以身體的本性是無我無我所，沒有聚集也沒有消散，是生滅的法。一切諸法也都是如此，在它們的本性中，也無法得到取捨，不是聲聞（聽聞佛法而修行的人）所造作的，也不是辟支佛（獨自覺悟的人）所造作的，不是菩薩所造作的，也不是如來（佛）所造作的。如同身識是空的一樣，一切法也是空的，它們的體性是無我也沒有我所，因為空，所以『我』是不可見的，一切諸法都遠離了『我』也遠離了『我所』，因為遠離所以是空。當這樣觀察時，就能獲得無相、無愿、三種解脫的空行法門，證悟空的因緣，能夠斷除一切慳貪煩惱，或者有人能證得須陀洹果（初果），乃至第四阿羅漢果。智者像這樣一一推求，發現『我』是不可得的，因為不可得，所以自己知道無我，真實觀察無我，就能離開疑惑的網，這時就能知道身體確實是無我的。 舍利弗（佛陀的十大弟子之一）！如果修行人能夠這樣觀察，應當知道這個人得到了無相、無愿、解脫這三種空門，會被諸天之主釋提桓因（帝釋天）所敬重。

【English Translation】 English version: Having thus contemplated and observed with utmost sincerity, one knows that bodily touch is the cause of the arising of body consciousness. The condition for body consciousness is name and form (mind and matter). The condition for name and form is the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind). The condition for the six entrances is contact. The condition for contact is feeling. The condition for feeling is craving. The condition for craving is grasping. The condition for grasping is becoming. The condition for becoming is birth. The condition for birth is old age and death. All these dharmas (phenomena) arise because of the dependence of consciousness on the mind, and this body consciousness does not come from the east, nor from the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, or below. When the thought that gives rise to body consciousness arises, when that thought ceases, body consciousness does not remain. The second thought does not say to the previous thought, 'You cease, and I will remain.' Rather, it is a dharma that ceases by itself, and it has no fixed place. One sees neither a place of gathering nor a place of scattering. Therefore, all dharmas arise due to the coming together of conditions and cease due to the separation of conditions. They arise when there are conditions and cease when there are no conditions. All conditions continue in succession, and thus one can see them. If they are separated from succession, they cannot be seen. Therefore, one should know that there is actually no 'self.' And these conditions have no maker, no stayer, no initiator, and no one who causes them to arise. Because such conditions are unattainable, there is no 'self.' If there is no 'self,' then there is also no 'what belongs to self.' Therefore, the nature of the body is without self and without what belongs to self. It has no gathering and no scattering; it is a dharma of arising and ceasing. All dharmas are also like this. In their nature, one cannot obtain taking or letting go. They are not made by Sravakas (those who hear the Dharma and practice), nor by Pratyekabuddhas (those who awaken on their own), nor by Bodhisattvas, nor by Tathagatas (Buddhas). Just as body consciousness is empty, all dharmas are also empty. Their essence is without self and without what belongs to self. Because of emptiness, the 'self' is invisible. All dharmas are separated from 'self' and also separated from 'what belongs to self.' Because of this separation, they are empty. When one observes in this way, one can attain the three doors of liberation: signlessness, wishlessness, and emptiness, and one can realize the conditions of emptiness, which can cut off all stinginess and afflictions. Some may attain the fruit of Srotapanna (stream-enterer), up to the fourth fruit of Arhat. Sariputra (one of the ten great disciples of the Buddha)! If a practitioner can observe in this way, know that this person has attained these three doors of emptiness: signlessness, wishlessness, and liberation, and will be respected by Sakra, the lord of the devas (Indra).

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桓因之所供養並護其身，令常受樂猶如帝釋。如是梵天，乃至一切諸天余王、一切龍王、一切夜叉王、一切迦樓羅王、一切緊那羅王、一切摩睺羅伽王，彼諸王等如是禮拜，供養供給無令乏少，常加衛護親奉所須，噁心眾生不得其便。若在一切諸人王中，所得禮拜供養護身亦復如是。

「舍利弗！此名奢摩裴多悉帝(都地反)那持陀羅尼，是德華藏如來命虛空藏菩薩摩訶薩送來至此，以我此剎說于日藏大集經故，彼持欲來。此陀羅尼有大勢力能大利益，慈悲憐愍一切眾生，能救一切危厄患苦，能捨一切煩惱諸結，能知一切陰入界等，能辨一切法之差別，能示一切善巧方便，能與一切涅槃道樂，能入一切諸法之門，能摧一切難降伏魔，能破一切邪論外道，能與一切諸天歡喜，能令一切夜叉知足，能怖一切諸阿修羅，能令一切諸迦樓羅心生喜悅，能令一切諸緊陀羅歡樂無厭，能令一切摩睺羅伽不得回顧，能令一切剎利喜歡，諸婆羅門信心增廣，毗舍眷屬及首陀羅皆大歡喜踴躍。無量多欲婦女能令少貪，妊娠女人使得安隱。令念持者樂於多聞，修習定人樂阿蘭若。能卻斗諍國土饑荒，能除死殃及諸盜賊，非時風雨、凍暍、苦辛、粗澀肥膻如是惡觸，照曜法母豎立法幢，于流轉中紹三寶種，解諸繫縛怖畏眾生。能生盡智

【現代漢語翻譯】 現代漢語譯本 桓因（帝釋天）所供養並保護其身，使他常常享受快樂，如同帝釋天一樣。像這樣的梵天，乃至一切諸天、其他國王、一切龍王、一切夜叉王、一切迦樓羅王、一切緊那羅王、一切摩睺羅伽王，這些國王們都這樣禮拜、供養、供給，不讓他們有任何缺乏，常常加以衛護，親自奉上所需，使心懷惡意的眾生無法得逞。如果他在一切人王之中，所得到的禮拜、供養、護身也是如此。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！這名為奢摩裴多悉帝（一種陀羅尼的名稱）那持陀羅尼，是德華藏如來（佛名）命令虛空藏菩薩摩訶薩（大菩薩）送來此處的，因為我在此剎土宣說《日藏大集經》的緣故，他才想要來。此陀羅尼有大勢力，能大利益，慈悲憐憫一切眾生，能救一切危難困苦，能捨一切煩惱結縛，能知一切陰（五蘊）、入（六根）、界（十八界）等，能辨一切法的差別，能示一切善巧方便，能給予一切涅槃（佛教最高境界）的快樂，能進入一切諸法之門，能摧伏一切難以降伏的魔，能破一切邪論外道，能使一切諸天歡喜，能使一切夜叉知足，能使一切阿修羅（非天）感到恐懼，能使一切迦樓羅（金翅鳥）心生喜悅，能使一切緊陀羅（天樂神）歡樂無厭，能使一切摩睺羅伽（大蟒神）不再回顧，能使一切剎利（貴族）喜歡，諸婆羅門（祭司）信心增長，毗舍（平民）眷屬及首陀羅（奴隸）都大歡喜踴躍。能使無量多欲的婦女減少貪慾，使懷孕的女人得到安穩。能使唸誦此陀羅尼的人樂於多聞，使修習禪定的人樂於住在寂靜處。能消除鬥爭、國土饑荒，能除去死亡災禍及各種盜賊，能消除非時風雨、寒冷酷熱、痛苦辛酸、粗糙澀味、肥膩腥膻等惡劣的觸感，照耀法母，豎立法幢，在流轉中繼承三寶（佛、法、僧）的種子，解脫被束縛、恐懼的眾生。能生起盡智（斷盡煩惱的智慧）。』

【English Translation】 English version He is honored and protected by Huan Yin (Indra), who ensures he always enjoys happiness, just like Indra himself. Likewise, Brahma, and all other devas, kings, dragon kings, yaksha kings, garuda kings, kinnara kings, and mahoraga kings, all these kings pay homage, make offerings, and provide for him without any lack. They constantly protect him, personally attending to his needs, so that beings with evil intentions cannot take advantage of him. If he is among all human kings, the homage, offerings, and protection he receives are also the same. 'Shariputra! This is called the Shamapeda Siddhi (a type of dharani) Nadharani. It was sent here by the command of the Tathagata (Buddha) Deva-garbha, through the Bodhisattva Mahasattva (great bodhisattva) Akasagarbha, because I am expounding the 'Great Collection Sutra of the Sun' in this realm. This dharani has great power and can bring great benefit. It is compassionate and merciful to all beings. It can save all from danger and suffering. It can eliminate all afflictions and bonds. It can understand all skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). It can discern the differences between all dharmas (teachings). It can demonstrate all skillful means. It can grant the bliss of Nirvana (the highest state of enlightenment). It can enter the gate of all dharmas. It can subdue all difficult-to-conquer demons. It can break all heretical doctrines and non-Buddhist paths. It can bring joy to all devas. It can satisfy all yakshas. It can frighten all asuras (demigods). It can bring joy to all garudas (mythical birds). It can bring endless joy to all kinnaras (celestial musicians). It can prevent all mahoragas (serpent deities) from looking back. It can please all kshatriyas (warriors). It can increase the faith of all brahmins (priests). It can bring great joy and elation to the vaishyas (merchants) and shudras (laborers). It can reduce the greed of countless lustful women and bring peace to pregnant women. It enables those who recite it to delight in learning, and those who practice meditation to delight in living in solitude. It can avert conflicts and national famines. It can eliminate death and calamities, as well as thieves. It can eliminate untimely wind and rain, cold and heat, pain and suffering, roughness and astringency, and the unpleasantness of fat and stench. It illuminates the Dharma Mother, establishes the Dharma banner, and continues the lineage of the Three Jewels (Buddha, Dharma, Sangha) in the cycle of rebirth, liberating beings who are bound and fearful. It can generate the wisdom of the exhaustion of all defilements.'

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證無生智，能破黑暗與大光明，能捨眾生苦惱重擔。如此奢摩裴多悉帝(都地反)那持大授記陀羅尼，能令一切三有眾生惡業道中截流而過入佛界中，於一切法自在無礙，乃至十八不共佛法無為彼岸，能轉法輪雨諸法雨，善能教化一切眾生，悉令得住于涅槃道。」

說此惡業盡陀羅尼法時，無量眾生過去惡業悉得除滅；無量阿僧祇諸天及人，遠塵離垢得法眼凈；無量眾生得須陀洹果；百千頻婆羅眾生，得於無漏阿羅漢果；七十那由他眾生，獲得如是奢摩裴多悉帝(都地反)那持陀羅尼，得此陀羅尼已於三乘中更不退轉；無量無數阿僧祇諸天及人，發阿耨多羅三藐三菩提心；無量眾生於菩提中亦得住心不退轉道；八萬四千諸眾生等得無生忍。一切現在娑婆世界剎中眾生，聞此四種四諦順空順無愿順奢摩裴多悉帝(都地反)那持等陀羅尼義已，悉得破壞一切欲貪、長短色貪、觸貪、樂貪、色非色貪。

「又諸眾生得如實見知貪障礙，聽聞法已其中有得不凈觀善根者，有得六入念者，或有得於普不散心善根者，或有得於遍善根者，或有得於阿那波那善根者，或有得於奢摩他者，或有得於毗婆舍那者，或有得於初禪定者，或有得於中間禪者，或有乃至得四禪者，或有得於四空定者，或有得於四諦順忍者，或有得於

【現代漢語翻譯】 現代漢語譯本：證得無生智，能破除黑暗，帶來大光明，能捨棄眾生痛苦的重擔。如此奢摩裴多悉帝（都地反）那持大授記陀羅尼（一種咒語），能使一切三有（欲界、色界、無色界）眾生從惡業道中截流而過，進入佛界，於一切法自在無礙，乃至十八不共佛法（佛獨有的十八種功德）的無為彼岸，能轉法輪，降下諸法之雨，善於教化一切眾生，使他們都能安住于涅槃之道。 在宣說此惡業盡陀羅尼法時，無量眾生過去所造的惡業都得以消除；無量阿僧祇（極大的數字）諸天及人，遠離塵垢，獲得法眼清凈；無量眾生證得須陀洹果（小乘初果）；成百上千頻婆羅（一種數量單位）眾生，證得無漏阿羅漢果（小乘最高果位）；七十那由他（極大的數字）眾生，獲得如此奢摩裴多悉帝（都地反）那持陀羅尼，得到此陀羅尼后，在三乘（聲聞乘、緣覺乘、菩薩乘）中不再退轉；無量無數阿僧祇諸天及人，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；無量眾生在菩提道中也能安住其心，不再退轉；八萬四千諸眾生等證得無生忍（對法無生無滅的體悟）。一切現在娑婆世界（我們所處的世界）剎土中的眾生，聽聞這四種四諦（苦、集、滅、道）順空、順無愿、順奢摩裴多悉帝（都地反）那持等陀羅尼的含義后，都能破除一切欲貪、長短色貪、觸貪、樂貪、色非色貪。 此外，諸眾生能如實地了知貪慾的障礙，聽聞佛法后，其中有的能獲得不凈觀的善根，有的能獲得六入念（眼、耳、鼻、舌、身、意）的善根，有的能獲得普不散心的善根，有的能獲得遍善根，有的能獲得阿那波那（呼吸）的善根，有的能獲得奢摩他（止）的善根，有的能獲得毗婆舍那（觀）的善根，有的能獲得初禪定，有的能獲得中間禪，有的乃至能獲得四禪，有的能獲得四空定，有的能獲得四諦順忍，有的能獲得

【English Translation】 English version: Having attained the wisdom of non-origination, one can break through darkness and bring great light, and can relinquish the heavy burden of suffering for sentient beings. Such is the Śamatha-vipassanā-siddhārtha-dhāraṇī (a type of mantra) that bestows great prediction, which can enable all sentient beings in the three realms of existence (desire realm, form realm, formless realm) to cut through the stream of evil karmic paths and enter the realm of Buddhahood. One becomes free and unhindered in all dharmas, reaching even the unconditioned shore of the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha), able to turn the wheel of Dharma, raining down the rain of all dharmas, skillfully teaching all sentient beings, enabling them all to abide in the path of Nirvana. When this Dharma of the Dhāraṇī for the Exhaustion of Evil Karma is proclaimed, the past evil karma of countless sentient beings is eliminated; countless asankhyeyas (immense numbers) of devas and humans are freed from defilements and attain the purity of the Dharma eye; countless sentient beings attain the fruit of Srotapanna (the first stage of Arhatship in Hinayana); hundreds of thousands of pimbara (a unit of quantity) of sentient beings attain the fruit of Anāsrava Arhatship (the highest stage of Arhatship in Hinayana); seventy nayutas (immense numbers) of sentient beings obtain such Śamatha-vipassanā-siddhārtha-dhāraṇī. Having obtained this dhāraṇī, they will no longer regress in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); countless asankhyeyas of devas and humans generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment); countless sentient beings can also abide in the path of Bodhi without regression; eighty-four thousand sentient beings attain the forbearance of non-origination (the realization of the non-arising and non-ceasing of dharmas). All sentient beings in the present Saha world (the world we live in) who hear the meaning of these four kinds of Four Noble Truths (suffering, origin, cessation, path) in accordance with emptiness, in accordance with non-desire, in accordance with Śamatha-vipassanā-siddhārtha-dhāraṇī, etc., can all break through all desires, greed for long and short forms, greed for touch, greed for pleasure, and greed for form and formlessness. Furthermore, sentient beings can truly understand the obstacles of greed. After hearing the Dharma, some among them can obtain the roots of virtue of the contemplation of impurity, some can obtain the roots of virtue of the six entrances (eye, ear, nose, tongue, body, mind), some can obtain the roots of virtue of the universally non-scattered mind, some can obtain the roots of virtue of pervasiveness, some can obtain the roots of virtue of Anapana (breathing), some can obtain the roots of virtue of Śamatha (calm abiding), some can obtain the roots of virtue of Vipassanā (insight), some can obtain the first dhyana, some can obtain the intermediate dhyana, some can even obtain the four dhyanas, some can obtain the four formless absorptions, some can obtain the forbearance of the Four Noble Truths, some can obtain

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性人地者，或有得於八法地者，或得和合小乘善根者，或得小乘非和合者，或復有得一切智知善根者，或復有得三摩提忍陀羅尼善根者。又彼眾中有諸女人厭離心生，觀察女身有種種過窮極鄙惡。『我以何故受於此身貪著色慾？』作是呵責。以聞法故，一切婦人悉各修念不樂自身，其中九十一頻婆羅人中女人，轉女人相得男子身。九十九百億天中女人、八萬四千龍中女人、八百六十萬夜叉中女人、八十四萬阿修羅中女人、七萬迦樓羅中女人、十二頻婆羅緊陀羅中女人、一千摩睺羅伽中女人、九十頻婆羅餓鬼中女人、四十二頻婆羅毗舍阇中女人，如是一切諸女人等，悉失本根得成男子。其中若有妊娠婦人，胎藏安隱無諸傷損，乃至畜生亦復如是，其產生者具足五根，男女聰明智慧端正。或有藏內未時即生，或有他患皆能除卻，悉令安隱如第三禪修習行人得於定樂，身心悅豫亦復如是。」

爾時，一切天、龍、夜叉、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、薜荔多、毗舍遮、鳩槃茶、富單那、迦吒富單那、人及非人，一切大眾同作是唱：「善哉，善哉！佛婆伽婆，如是妙法不可思議。我等昔來未曾聽受，如今如來所轉法輪，能令我等一切惡業障礙盡除，于流轉中度一切有，飲甘露漿得寂滅樂，教化擁護一切眾生，舍于

{ "translations": [ "現代漢語譯本：在這些人當中，有些人獲得了八法（指八種修行方法）的地位，有些人獲得了與小乘（指聲聞乘或緣覺乘）相應的善根，有些人獲得了不與小乘相應的善根，有些人獲得了能知一切智慧的善根，有些人獲得了三摩提（指禪定）和忍陀羅尼（指能安忍一切的陀羅尼）的善根。此外，在這些聽眾中，有些女性生起了厭離之心，觀察到女性身體有種種過失，極其卑劣醜陋，她們會責問自己：『我為什麼會受此身體，還對其貪戀執著？』因為聽聞佛法，所有的婦女都各自修習觀想，不樂於自己的身體。其中，九十一頻婆羅（數量單位）人中的婦女，轉變為男子之身；九十九百億天中的婦女、八萬四千龍中的婦女、八百六十萬夜叉中的婦女、八十四萬阿修羅中的婦女、七萬迦樓羅中的婦女、十二頻婆羅緊陀羅中的婦女、一千摩睺羅伽中的婦女、九十頻婆羅餓鬼中的婦女、四十二頻婆羅毗舍阇中的婦女，所有這些婦女都失去了原本的女性根身，轉產生為男子。其中，如果有懷孕的婦女，胎兒會安穩無恙，沒有任何損傷，乃至畜生也是如此，它們所生的後代都具備五根，而且無論是男是女，都聰明智慧，相貌端正。有些胎兒會在未到預產期時就出生，有些胎兒的疾病都能被消除，所有胎兒都安穩如第三禪的修行者獲得禪定之樂一樣，身心都感到喜悅。」 , "那時，一切天、龍、夜叉、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、薜荔多（餓鬼）、毗舍遮（鬼神）、鳩槃茶（甕形鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、人以及非人等一切大眾，都一同發出讚歎的聲音：『太好了，太好了！佛陀世尊，如此微妙的佛法真是不可思議。我們過去從未聽聞過，如今如來所轉的法輪，能夠使我們的一切惡業障礙都消除，在生死輪迴中度脫一切有情，飲用甘露法味，獲得寂滅之樂，教化和擁護一切眾生，捨棄一切煩惱。』" ], "english_translations": [ "English version: Among these people, some have attained the position of the eight dharmas (referring to eight practices), some have attained the roots of goodness corresponding to the Hinayana (referring to the Sravakayana or Pratyekabuddhayana), some have attained the roots of goodness not corresponding to the Hinayana, some have attained the roots of goodness that can know all wisdom, and some have attained the roots of goodness of Samadhi (referring to meditation) and Ksanti Dharani (referring to the Dharani that can endure everything). Moreover, among these listeners, some women have developed a sense of detachment, observing that the female body has various faults, being extremely base and ugly. They would question themselves: 『Why do I receive this body and still cling to it?』 Because of hearing the Dharma, all women each cultivate contemplation, not delighting in their own bodies. Among them, women from ninety-one pimbara (a unit of quantity) people, transformed into male bodies; women from ninety-nine hundred billion heavens, women from eighty-four thousand dragons, women from eight million six hundred thousand yakshas, women from eight hundred and forty thousand asuras, women from seventy thousand garudas, women from twelve pimbara kinnaras, women from one thousand mahoragas, women from ninety pimbara pretas, women from forty-two pimbara pisacas, all these women lost their original female bodies and were transformed into men. Among them, if there are pregnant women, the fetuses will be safe and sound, without any harm, and even animals are the same. Their offspring will all have the five faculties, and whether male or female, they will be intelligent, wise, and have handsome appearances. Some fetuses will be born before their due date, and some fetuses' diseases can be eliminated. All fetuses will be safe and sound, just like practitioners of the third dhyana who obtain the joy of meditation, their bodies and minds feeling joyful.", "At that time, all the devas, dragons, yakshas, asuras, garudas, kinnaras, mahoragas, pretas (hungry ghosts), pisacas (demons), kumbhandas (pot-shaped ghosts), putanas (foul-smelling ghosts), kataputanas (extremely foul-smelling ghosts), humans, and non-humans, all the great assembly, together uttered praises: 『Excellent, excellent! Bhagavan Buddha, such wonderful Dharma is truly inconceivable. We have never heard of it before. Now, the Dharma wheel turned by the Tathagata can eliminate all our evil karmic obstacles, liberate all sentient beings in the cycle of birth and death, drink the nectar of Dharma, obtain the joy of Nirvana, teach and protect all sentient beings, and abandon all afflictions.』" ] }

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五濁得勝智慧入佛境界，照曜三寶不令斷絕。如來今者降諸法雨，稱我等力一心供養。」如是乃至迦吒富單那等種種諸天，作于諸天種種音樂，復雨天上細末金銀猶如雨下，乃至華香、衣服、繒彩、種種瓔珞、種種天鬘，以散如來，為供養故，一切天人悉皆雲集，唯除坐禪入三昧者。如是眾生各于生處，所有華香、衣服、瓔珞、金銀、寶鬘，供養佛已歡喜而住。◎

大方等大集經卷第三十九 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十

隋天竺三藏那連提耶舍譯

◎日藏分護持品第六

爾時，一切諸天大王並其眷屬、一切龍王、一切夜叉王、阿修羅王、迦樓羅王、緊陀羅王、摩睺羅伽王、薜荔多王、毗舍遮王、富單那王，乃至迦吒富單那等一切諸王，各並眷屬禮拜于佛，同心合掌，作如是言：「世尊！我等從今在在處處，若有比丘或比丘尼、諸優婆塞及優婆夷，但有信心若男若女，能作如是念不凈觀寂滅三昧，如前佛說善根因緣得攝心住者，我等一切天諸眷屬，乃至清凈信心之人，或男或女，常當救濟猶如導師，令彼身心及其眷屬為作供養，衣食、床鋪、臥具、湯藥、種種資生所須皆與，如是具足令其安隱，更不愁於一十五種濁惡之事。設復有

【現代漢語翻譯】 現代漢語譯本：在五濁惡世中獲得殊勝智慧，進入佛的境界，照耀佛、法、僧三寶，使之不至於斷絕。如來現在降下佛法的甘露，我們應當盡力一心供養。」像這樣，乃至迦吒富單那（Kāṭapūtanā，一種鬼神）等各種天神，演奏各種天樂，又從天上降下細碎的金銀，如同下雨一般，乃至鮮花、香料、衣服、絲綢、各種瓔珞、各種天鬘，用來散佈在如來身上，作為供養。一切天人和人類都聚集而來，只有那些正在禪坐入三昧的人除外。這些眾生各自在他們所居住的地方，用他們所有的鮮花、香料、衣服、瓔珞、金銀、寶鬘，供養佛后，都歡喜地安住。 那時，一切諸天大王和他們的眷屬、一切龍王、一切夜叉王、阿修羅王、迦樓羅王（Garuda，金翅鳥神）、緊陀羅王（Kiṃnara，歌神）、摩睺羅伽王（Mahoraga，大蟒神）、薜荔多王（Preta，餓鬼）、毗舍遮王（Piśāca，食人鬼）、富單那王（Pūtanā，臭鬼），乃至迦吒富單那等一切諸王，各自帶領眷屬禮拜佛陀，同心合掌，這樣說道：「世尊！我們從今以後，無論在何處，如果有比丘、比丘尼、優婆塞（Upāsaka，男居士）或優婆夷（Upāsikā，女居士），只要有信心，無論是男是女，能夠修習如前佛所說的，不凈觀和寂滅三昧，通過善根因緣而使心安住的，我們一切天神及其眷屬，乃至清凈信心之人，無論是男是女，都應當常常救濟他們，如同導師一般，使他們的身心及其眷屬得到供養，給予他們衣服、食物、床鋪、臥具、湯藥、各種生活所需，使他們安穩，不再為十五種濁惡之事而憂愁。如果還有

【English Translation】 English version: Having attained supreme wisdom in the five turbidities, entering the realm of the Buddha, illuminating the Three Jewels (Buddha, Dharma, Sangha) so that they may not be cut off. The Tathagata now bestows the rain of Dharma, we should wholeheartedly make offerings with all our strength.」 Thus, even various deities such as Kāṭapūtanā (a type of ghost), played various heavenly music, and rained down fine gold and silver from the sky like rain, and even flowers, incense, clothing, silks, various ornaments, and various heavenly garlands, to scatter upon the Tathagata as offerings. All gods and humans gathered, except for those who were meditating in samadhi. These beings, each in their respective places, used all their flowers, incense, clothing, ornaments, gold, silver, and jeweled garlands to make offerings to the Buddha, and then joyfully remained. At that time, all the great heavenly kings and their retinues, all the dragon kings, all the yaksha kings, asura kings, garuda kings, kinnara kings, mahoraga kings, preta kings, pisaca kings, putana kings, and even all the kings such as Kāṭapūtanā, each with their retinues, bowed to the Buddha, joined their palms together, and spoke thus: 「World Honored One! From now on, wherever there are monks, nuns, male lay devotees (Upāsaka), or female lay devotees (Upāsikā), as long as they have faith, whether male or female, who can practice the contemplation of impurity and the samadhi of extinction as previously taught by the Buddha, and through the causes and conditions of good roots, can settle their minds, we, all the gods and our retinues, and even those with pure faith, whether male or female, shall always assist them like guides, providing for their bodies and minds and their families, offering them clothing, food, bedding, bedding, medicine, and all kinds of necessities, so that they may be secure and no longer worry about the fifteen kinds of turbid and evil matters. If there are any

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者，我等於中常共加護。何者名為十五濁心？所謂或以石撩，或以杖打，或以刀斫，或以槊貫，或毒藥中，或崖上擲，或復惡人，或復不信，或四大動，我為作護；或以噁心送彼人所好飲食湯藥者，我為作護；貪瞋、妒嫉、兩舌、惡口，如是惡事欲相加者，我為作護；或有惡人用濁噁心，以諸衣缽、床臥、鋪具、病患湯藥常作檀越；或勸化他，或自親舊為供養者，彼諸惡事我為作護；或復怨家，或復惡鬼，如是等惡我為作護；或毒中護，或惡天子，或內國土，或外國土，如是賊起，我為作護。此十五種濁惡之事。

「或比丘，或比丘尼，或優婆塞，或優婆夷，或余信心男子、女人，或今現在或復當來，乃至劫盡末法世時。何者名為末法世時？謂讀誦人無不依于波羅提木叉道中行。若不坐禪則不能得於三摩提，乃至不得第四之果，乃至不得寂滅三昧，是則名為末法世時。若如上說，初夜后夜不曾睡眠，讀誦是經或坐禪定，如是住者，彼諸眷屬、比丘、比丘尼、優婆塞、優婆夷，乃至信心或男或女、一切眷屬乃至住處，或復聚落都邑國城，或阿蘭若處，或聚落主家，隨所在處有此十五濁者，我盡救濟為作擁護，令是諸惡一切悉除。

「於何聚落有福德人常住之處？或多人住或一人住，乃至復有一日一夜修福德

【現代漢語翻譯】 現代漢語譯本：我等常常共同加護這些人。什麼叫做十五種污濁的心呢？就是說，有人用石頭投擲，或者用棍棒擊打，或者用刀砍，或者用矛刺，或者用毒藥加害，或者從懸崖上拋下，或者遇到惡人，或者遇到不信之人，或者四大（地、水、火、風）不調，我都會為他們作保護；或者有人用噁心把別人喜歡的飲食湯藥送給他們，我也會為他們作保護；貪婪、嗔恨、嫉妒、兩舌、惡語，像這樣的惡事想要加害他們，我都會為他們作保護；或者有惡人用污濁的心，把衣服、缽、床鋪、臥具、醫藥等常作為佈施的物品，或者勸化他人，或者親近的人為他們供養，這些惡事我都會為他們作保護；或者遇到仇家，或者遇到惡鬼，像這樣的惡事我都會為他們作保護；或者在中毒時保護，或者遇到惡天子，或者國內發生動亂，或者外國入侵，像這樣的賊寇興起，我都會為他們作保護。這十五種都是污濁的惡事。 或者有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），或者其他有信心的男子、女人，或者現在，或者未來，乃至到劫盡末法時代。什麼叫做末法時代呢？就是說，讀誦佛經的人沒有不依照波羅提木叉（戒律）的道路修行的。如果不坐禪就不能得到三摩提（禪定），乃至不能得到第四果（阿羅漢果），乃至不能得到寂滅三昧（涅槃），這就叫做末法時代。如果像上面所說，初夜后夜不曾睡覺，讀誦這部經或者坐禪入定，像這樣修行的人，他們的眷屬、比丘、比丘尼、優婆塞、優婆夷，乃至有信心的男子或女子、一切眷屬，乃至他們居住的地方，或者村落、都邑、國城，或者阿蘭若（寂靜處），或者聚落主家，無論在什麼地方，有這十五種污濁的事情發生，我都會盡力救濟，為他們作擁護，使這些惡事全部消除。 在哪個村落有福德之人常住呢？或者多人居住，或者一人居住，乃至有一天一夜修習福德。

【English Translation】 English version: I and others will always jointly protect these people. What are the fifteen defiled minds? They are: being pelted with stones, or beaten with sticks, or cut with knives, or pierced with spears, or poisoned, or thrown from cliffs, or encountering evil people, or encountering those who lack faith, or when the four great elements (earth, water, fire, and wind) are imbalanced, I will protect them; or if someone with an evil mind sends others food and medicine that they like, I will protect them; greed, hatred, jealousy, double-tongued speech, harsh words, if such evil things are intended to harm them, I will protect them; or if evil people with defiled minds use robes, bowls, beds, bedding, medicine, etc., as common offerings, or persuade others, or if relatives make offerings to them, I will protect them from these evil things; or if they encounter enemies, or evil ghosts, I will protect them from such evils; or I will protect them from poison, or from evil rulers, or from internal strife, or from foreign invasions, I will protect them from such rising thieves. These fifteen are all defiled evils. Or if there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), or other faithful men and women, whether now or in the future, even until the end of the kalpa (eon) in the Dharma-ending age. What is the Dharma-ending age? It is when those who recite the scriptures do not follow the path of the Pratimoksha (precepts). If they do not meditate, they cannot attain Samadhi (meditative concentration), nor can they attain the fourth fruit (Arhatship), nor can they attain the Samadhi of extinction (Nirvana), this is called the Dharma-ending age. If, as mentioned above, they do not sleep during the first and last watches of the night, and recite this sutra or sit in meditation, those who practice in this way, their families, Bhikshus, Bhikshunis, Upasakas, Upasikas, and even faithful men or women, all their families, and even their dwelling places, or villages, towns, cities, or Aranyas (secluded places), or the homes of village leaders, wherever they are, if these fifteen defiled things occur, I will do my best to help them, to protect them, and to eliminate all these evils. In which village do people of merit reside? Whether many people live there, or one person lives there, even if they cultivate merit for one day and one night.

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者，乃至一日一夜所住處者，或復城邑或聚落家，我皆救濟為作護助，不令其人經于惡事，無問一切諸檀越家，或復剎利，或婆羅門、毗舍、首陀，或男，或女、小男、小女，一切救濟常為守護不令入惡。若有如是修福德者身心精進，若有人供養禮拜恭敬種種供給，或為造房或大寺舍，或林或苑或作衣裳，食飲所須坐臥處所，或復病患湯藥鍼灸種種醫療，如是檀越，我等如是十五濁中一切悉護。

「若有胎藏妊娠女人，供養如是福德人時，我等護持無時暫舍。設諸惡人及以惡鬼欲加惡者，回彼噁心悉令歡喜，如是兒女在在處處修福德者、念善根者為他愛敬，或餘眾生勸助讚美，或復家人稱說其名，或咒結索擁護眾生，或教福德或教舍惡，我等於彼如是眾生，十五濁中常親護持，諸惡鬼神不得其便。

「若有如是修福德者，或人非人能信其語如教而行，如是一切我等亦護。若有惡人，于彼行者修福人中，或瞋，或罵，或欲加惡或生障礙者，如是等輩諸惡眾生，我等不護是惡眾生。

「十五濁事不得護者名字云何？十五濁者：第一惡患；第二失於自在；第三散失種種資生；第四身中四肢種種割截，或眼或耳口鼻手足，或復斫頭；第五失於所愛妻子及諸眷屬；第六失於官位；第七失居家；第八為諸怨家所

【現代漢語翻譯】 現代漢語譯本：對於那些乃至一日一夜所居住的地方，無論是城鎮還是村落人家，我都會救濟並加以保護，不讓他們遭遇惡事。無論是哪家的施主，無論是剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）、吠舍（Vaishya，古印度四大種姓之一，指商人和農民）、首陀羅（Shudra，古印度四大種姓之一，指奴隸和勞工），還是男人、女人、男孩、女孩，我都會救濟並常常守護他們，不讓他們陷入惡道。如果有人這樣修習福德，身心精進，如果有人供養、禮拜、恭敬、種種供給，或者為他們建造房屋、大型寺廟，或者園林、花園，或者製作衣裳、飲食所需、坐臥之處，或者為患病者提供湯藥、鍼灸等各種醫療，對於這樣的施主，我們會在這十五種濁世中全力守護。 現代漢語譯本：如果有懷孕的婦女，供養這樣有福德的人時，我們會持續守護，片刻不離。即使有惡人和惡鬼想要加害，我們也會轉變他們的噁心，使他們歡喜。這樣的兒女，無論在何處修習福德、唸誦善根，都會被他人愛戴敬重，或者其他眾生勸助讚美，或者家人稱頌他們的名字，或者用咒語結繩來保護眾生，或者教導福德、教導捨棄惡行，對於這樣的眾生，我們在這十五種濁世中常常親近守護，讓各種惡鬼神無法得逞。 現代漢語譯本：如果有人這樣修習福德，或者人或者非人能夠相信他們的話並按照教導去做，對於這樣的一切人，我們也會加以保護。如果有惡人，對於那些修行者、修福的人，或者嗔恨、或者謾罵、或者想要加害、或者製造障礙，對於這些惡劣的眾生，我們不會保護他們。 現代漢語譯本：十五種濁事是不能得到保護的，它們的名字是什麼呢？這十五種濁事是：第一，遭受惡疾；第二，失去自在；第三，散失各種生活資源；第四，身體四肢遭受各種割截，或者眼睛、耳朵、口鼻、手足，或者被砍頭；第五，失去所愛的妻子和所有眷屬；第六，失去官位；第七，失去家園；第八，被各種怨敵所困擾。

【English Translation】 English version: For those who dwell even for a day and a night, whether in a city or a village home, I will rescue and protect them, not allowing them to encounter evil. Regardless of the donor's family, whether they are Kshatriyas (one of the four major castes in ancient India, referring to warriors and rulers), Brahmanas (one of the four major castes in ancient India, referring to priests), Vaishyas (one of the four major castes in ancient India, referring to merchants and farmers), Shudras (one of the four major castes in ancient India, referring to slaves and laborers), or men, women, boys, or girls, I will rescue and always guard them, not letting them fall into evil paths. If someone cultivates merit in this way, with diligence in body and mind, and if someone offers, worships, respects, and provides various necessities, or builds houses, large temples, gardens, or makes clothing, food, and places to sit and rest, or provides medicine, acupuncture, and various medical treatments for the sick, for such donors, we will fully protect them in these fifteen turbid ages. English version: If there are pregnant women who make offerings to such meritorious people, we will continuously protect them, never leaving them for a moment. Even if evil people and evil ghosts want to harm them, we will transform their evil intentions and make them joyful. Such children, wherever they cultivate merit and recite good roots, will be loved and respected by others, or other beings will encourage and praise them, or family members will praise their names, or use mantras and knots to protect beings, or teach merit, or teach the abandonment of evil deeds. For such beings, we will always closely protect them in these fifteen turbid ages, preventing various evil ghosts and spirits from succeeding. English version: If someone cultivates merit in this way, and whether human or non-human, they can believe their words and act according to their teachings, we will also protect all such people. If there are evil people who, towards those practitioners and merit-cultivators, either harbor anger, or scold, or want to harm, or create obstacles, we will not protect these evil beings. English version: What are the names of the fifteen turbid matters that cannot be protected? These fifteen turbid matters are: first, suffering from evil diseases; second, losing freedom; third, losing various resources for living; fourth, suffering various cuts to the limbs of the body, or to the eyes, ears, mouth, nose, hands, and feet, or being beheaded; fifth, losing beloved wives and all relatives; sixth, losing official positions; seventh, losing homes; eighth, being troubled by various enemies.

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侵；第九心常憂愁；第十瞋于剎利心常行惡；第十一邦邑國城眾生濁惡；第十二諸偷盜來失種種物；第十三自家婦女恒相鬥諍；第十四國土賊盜他國賊來；第十五短命速死。若惡眾生有如是十五種事，我等不護。」

富伽羅等言：「若復有人雖修福業不受善語恒起惡瞋，欲為造福德者作諸惡事，種種福中為作障礙。若有如是諸惡眾生來歸於我，望咒術中得種種力，如是咒中種種法用雖具足有，我等於彼如是眾生不加不護不與其力亦不救濟。若彼眾生意欲規求望得如是如是之物，我亦不與。若有眾生於常修常命福德之人，生瞋作惡種種障礙者，如是我等亦如上說。或復今世及未來中，能依此法憶念修行；及法欲盡，常有諸天、龍神，乃至迦吒富單那等，噁心瞋忿無有慈悲，不樂當來妙好之身，不畏三塗惡道果報。若有如是造福德人，樂阿蘭若種諸善根，或住塳間，或復樹下，或在寺舍，或尸陀林行住處所，福德之人悉如上說，天、龍乃至迦吒富單那惡見噁心，此福德之人是處住止，或身心濁或奪精氣，或被行人供養檀越，我諸天、龍乃至迦吒富單那等，離慈悲心不知恩報，于當來生不怖惡道，垢濁身心奪其精氣，唯除過去極重惡業，此惡業中非可得護。

「若我天、龍乃至迦吒富單那等應可得護而不護者，

【現代漢語翻譯】 現代漢語譯本：第九，內心常常憂愁；第十，對剎帝利（統治階級）心懷嗔恨，常常作惡；第十一，邦國、城市中的眾生污濁邪惡；第十二，各種偷盜行為導致財物損失；第十三，自家婦女之間常常爭鬥；第十四，國內有盜賊，外國也有盜賊入侵；第十五，壽命短促，迅速死亡。如果惡劣的眾生有這十五種情況，我們就不保護他們。」 富伽羅（一種神祇）等說：「如果有人雖然修行福業，卻不接受善言，總是生起惡意的嗔恨，想要對那些造福德的人做各種惡事，在各種福德中設定障礙。如果有這樣的惡劣眾生來歸附我們，希望從咒術中獲得各種力量，即使咒術的各種法力都具備，我們也不會對這樣的眾生加以保護，不給予他們力量，也不救濟他們。如果這些眾生想要謀求得到這樣那樣的東西，我們也不會給他們。如果有的眾生對那些常常修行、壽命長久、有福德的人，心生嗔恨，作惡，設定各種障礙，我們也會像上面說的那樣對待他們。或者在今生和未來，有人能夠依照此法憶念修行；以及當佛法將要衰敗時，常常有諸天、龍神，乃至迦吒富單那（一種惡鬼）等，心懷惡意，嗔怒忿恨，沒有慈悲之心，不樂於得到未來美好的身體，不畏懼三惡道的果報。如果有這樣造福德的人，喜歡在阿蘭若（寂靜處）種下各種善根，或者住在墳墓之間，或者在樹下，或者在寺廟，或者在尸陀林（墓地）等地方修行，這些有福德的人都像上面說的那樣，天、龍乃至迦吒富單那等，心懷惡見和惡意，這些有福德的人在這些地方居住，或者身心污濁，或者被奪走精氣，或者被修行人供養的檀越（施主）所害，我們這些天、龍乃至迦吒富單那等，遠離慈悲之心，不知恩報，對於未來生不畏懼惡道，污濁身心，奪取他們的精氣，除非是過去極其嚴重的惡業，這種惡業是無法保護的。 「如果我們這些天、龍乃至迦吒富單那等，應該可以保護卻不保護的話，」

【English Translation】 English version: Ninth, their minds are constantly filled with sorrow; tenth, they harbor hatred towards the Kshatriyas (ruling class) and constantly commit evil deeds; eleventh, the beings in their states, cities, and towns are impure and wicked; twelfth, various thefts lead to the loss of possessions; thirteenth, the women in their own families are constantly fighting among themselves; fourteenth, there are thieves within the country, and foreign thieves invade; fifteenth, their lives are short and they die quickly. If evil beings have these fifteen characteristics, we will not protect them.』 The Pukkasas (a type of deity) and others said, 『If there are people who, although they cultivate meritorious deeds, do not accept good words and constantly harbor evil hatred, wanting to do evil to those who create merit, and create obstacles in various meritorious activities. If such evil beings come to us, hoping to gain various powers from incantations, even if the various powers of the incantations are complete, we will not protect such beings, nor will we give them power, nor will we help them. If these beings desire to obtain this or that thing, we will not give it to them. If there are beings who harbor hatred, commit evil, and create various obstacles for those who constantly practice, have long lives, and possess merit, we will treat them as mentioned above. Or in this life and in the future, if someone can follow this Dharma and practice mindfulness; and when the Dharma is about to decline, there are often devas, dragons, and even Kataputanas (a type of evil spirit), etc., who harbor evil intentions, anger, and resentment, without compassion, not desiring to obtain a beautiful body in the future, and not fearing the consequences of the three evil paths. If there are such people who create merit, who like to plant various good roots in the Aranya (quiet place), or live among tombs, or under trees, or in temples, or in the Sitavana (graveyard) and other places of practice, these meritorious people are as mentioned above, the devas, dragons, and even Kataputanas, etc., harbor evil views and evil intentions. These meritorious people, when residing in these places, either their bodies and minds become impure, or their essence is taken away, or they are harmed by the donors who support the practitioners. We, these devas, dragons, and even Kataputanas, etc., are far from compassion, do not know gratitude, and do not fear the evil paths in future lives, defiling their bodies and minds, and taking away their essence, except for extremely heavy evil karma from the past, which cannot be protected from this evil karma.』 『If we, these devas, dragons, and even Kataputanas, etc., should be able to protect but do not protect,』

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現世則為欺誑一切三世諸佛，于流轉中不見羅漢及辟支佛，常令我身不成福器不得涅槃。」

佛言：「善哉，善哉！善男子！汝能如是發於此心，亦如一切三世諸佛過去世時修行，無異紹三寶種豎立法幢光照法母，汝等如是則為供養一切三世十方諸佛。汝善男子！或男、或女能作如是勤精進心，于正法中好守護者，如是法行富伽羅故，常護常念常供給足。如是眾生於流轉中，常得尊貴和合眷屬，常受安樂不經辛苦，乃至速成阿耨多羅三藐三菩提道。善男子！汝等求樂不求于苦，是故應當常勤精進，作諸善根。」

諸天等言：「善哉，善哉！我從今日如是修習如是發心。」

爾時此娑婆界，有于噁心諸餓鬼等，常仰食啖一切眾生精氣血肉以為生活。如是鬼等無量阿僧祇，同白佛言：「世尊！我等惡業罪報所招，常啖於人肉血精氣以活性命。今日發心入佛法住，為佛弟子，更不造惡不生惡念。若佛弟子如佛今說不凈觀法，常如是修如是習行一種無異，若我不如富伽羅心所在念者，令於我眼黑暗常盲，一切四肢不能動轉，又不具足身中五根。我等亦如富伽羅，護此福德人並其施主，造立寺舍房室樹林園菀浴池，衣缽、飲食、臥具、倚床、湯藥一切所須，如是檀越我等亦護。」

佛言：「善哉，善哉

【現代漢語翻譯】 現代漢語譯本：如果我現在這樣做，就等同於欺騙了過去、現在和未來三世的一切諸佛，在輪迴中無法見到阿羅漢和辟支佛，並且會使我自身無法成為承載福德的器皿，最終無法證得涅槃。 佛陀說：『好啊，好啊！善男子！你能夠如此發起這樣的心，就像過去世時一切三世諸佛所修行的一樣，無異於繼承三寶的種子，豎立法幢，光照法母。你們這樣做，就等同於供養了一切三世十方諸佛。善男子！無論是男子還是女子，如果能夠如此勤奮精進，在正法中好好守護，像這樣的修行者（富伽羅），應當常常守護、常常憶念、常常給予供養。這樣的眾生在輪迴中，常常能夠得到尊貴和睦的眷屬，常常享受安樂而不會經歷辛苦，乃至迅速成就阿耨多羅三藐三菩提（無上正等正覺）之道。善男子！你們追求快樂而不追求痛苦，所以應當常常勤奮精進，修作各種善根。』 諸天等說：『好啊，好啊！我們從今天開始，也會如此修習，如此發心。』 那時，在這個娑婆世界，有一些心懷惡意的餓鬼等，常常仰賴吞食一切眾生的精氣血肉來維持生命。這些餓鬼數量無量阿僧祇，一同對佛說：『世尊！我們因為惡業罪報的緣故，常常吞食人的肉、血、精氣來維持生命。今天我們發心進入佛法，成為佛的弟子，不再造惡，也不再生起惡念。如果佛的弟子像佛陀今天所說的修習不凈觀法，常常如此修習，如此行持，始終如一，如果我們不如修行者（富伽羅）心中所想的那樣，就讓我們眼睛永遠黑暗失明，四肢不能動彈，並且身體中的五根也不具足。我們也像修行者（富伽羅）一樣，守護這個有福德的人以及他的施主，為他們建造寺廟、房舍、樹林、園林、浴池，以及衣缽、飲食、臥具、床榻、湯藥等一切所需，像這樣的施主，我們也同樣會守護。』 佛陀說：『好啊，好啊！』

【English Translation】 English version: 'If I do so now, it would be tantamount to deceiving all the Buddhas of the three times—past, present, and future. In the cycle of rebirth, I would not see Arhats and Pratyekabuddhas, and it would prevent me from becoming a vessel of merit, ultimately hindering my attainment of Nirvana.' The Buddha said, 'Excellent, excellent! Good man! That you are able to generate such a mind is like the practice of all the Buddhas of the three times in their past lives. It is no different from inheriting the seeds of the Three Jewels, erecting the banner of the Dharma, and illuminating the mother of the Dharma. By doing so, you are making offerings to all the Buddhas of the three times and ten directions. Good man! Whether male or female, if one can be so diligent and assiduous, and well protect the Dharma, such a practitioner (Pudgala) should be constantly protected, constantly remembered, and constantly provided for. Such beings in the cycle of rebirth will often obtain noble and harmonious families, often enjoy peace and happiness without experiencing hardship, and will even quickly attain the path of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! You seek happiness and not suffering, therefore you should always be diligent and assiduous, cultivating all kinds of good roots.' The Devas said, 'Excellent, excellent! From today onwards, we will also practice in this way and generate such a mind.' At that time, in this Saha world, there were some evil-minded hungry ghosts, who constantly relied on consuming the essence, blood, and flesh of all living beings to sustain their lives. These ghosts, in immeasurable Asankhyas, together said to the Buddha, 'World Honored One! Due to the retribution of our evil karma, we constantly consume the flesh, blood, and essence of humans to sustain our lives. Today, we resolve to enter the Buddha Dharma and become disciples of the Buddha, no longer creating evil, nor generating evil thoughts. If the disciples of the Buddha, as the Buddha has said today, practice the contemplation of impurity, constantly practicing and acting in this way, without deviation, and if we do not act as the practitioner (Pudgala) wishes in their heart, then let our eyes be forever dark and blind, our limbs unable to move, and our five senses incomplete. We will also, like the practitioner (Pudgala), protect this meritorious person and their patrons, building temples, houses, forests, gardens, bathing pools, and providing robes, food, bedding, couches, medicine, and all necessities. We will also protect such patrons.' The Buddha said, 'Excellent, excellent!'

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！善男子！汝好發心，常當如是莫令放逸。」

爾時，牢固地天從座而起作，如是言：「世尊！若佛弟子常攝五根，如佛今說不凈觀法，如是繫念至心行時，我等地天為此行者，常出地味滋潤，彼人令其身中增益壽命，是地精氣充溢因緣，行者身中得色、得力、得念、得喜、得精進、得大智慧。」

佛言：「善哉，善哉！汝大檀越能發是心，真是佛子，從佛口生從法化生，與如是食益於彼身，此福因緣速于大乘成就滿足。」

爾時，眾中有大德天，復從座起前白佛言：「世尊！若有如是法行比丘佛弟子等，彼諸檀越或以種種金銀寶珠、種種資生、種種穀米具足供給。若諸弟子如佛所說不凈觀法，乃至寂滅三昧空門如是繫念，從於初夜至中后夜坐臥行立，如是念法心無外緣。彼諸檀越為營寺舍，或造一屋、或一樹林、或復衣食坐臥床鋪，病患湯藥種種資生常供給之。彼得如是無乏少，己身得安隱無有憂愁，心常歡喜得好福田成就法器。如是施已，當來之世得大果報，深心樂法不生惡道不造惡法。我如是護，彼人即得修慈悲心，如是種種勝妙善根增長不減。」

佛言：「善哉，善哉！大檀越！此是汝等精進之心，于大乘中速能增長福德之力。」

爾時，眾中金剛力士復白佛言：「世尊如來

【現代漢語翻譯】 現代漢語譯本：『善男子！你發心很好，應當常常這樣，不要懈怠。』 當時，牢固地天（守護大地的天神）從座位上站起來，這樣說道：『世尊！如果佛弟子常常攝持五根（眼、耳、鼻、舌、身），像佛陀現在所說的不凈觀法那樣，如此係念專心修行時，我等諸地天會為此修行人，常常涌出地味滋潤他們，使他們身中增長壽命，這是地精之氣充盈的因緣，修行人身中能得到色（好的氣色）、得到力（力量）、得到念（正念）、得到喜（喜悅）、得到精進（努力修行）、得到大智慧。』 佛陀說：『很好，很好！你這位大施主能發這樣的心，真是佛子，是從佛口所生，從法所化生，給予這樣的食物利益他們身體，此福德因緣能迅速在大乘中成就圓滿。』 當時，大眾中有一位大德天（有大功德的天神），又從座位上站起來，向前稟告佛陀說：『世尊！如果有像這樣依法修行的比丘佛弟子等，那些施主或者用各種金銀寶珠、各種生活物資、各種穀米充足地供養他們。如果這些弟子像佛陀所說的不凈觀法，乃至寂滅三昧（一種禪定）空門（空性的智慧）那樣繫念，從初夜到中夜、后夜，坐著、躺著、行走、站立，如此念法，心中沒有外緣。那些施主為他們建造寺廟，或者建造一間房屋、或者一片樹林，或者提供衣服、食物、坐臥的床鋪，生病時的湯藥等各種生活物資常常供養他們。他們得到這樣沒有缺乏的供養，自己身心安穩沒有憂愁，心中常常歡喜，得到好的福田，成就法器。這樣佈施之後，未來世能得到大的果報，內心深處喜愛佛法，不墮入惡道，不造作惡法。我這樣守護他們，他們就能修習慈悲心，這樣種種殊勝美好的善根增長而不減少。』 佛陀說：『很好，很好！大施主！這是你們精進的心，在大乘中能迅速增長福德的力量。』 當時，大眾中的金剛力士（護法神）又稟告佛陀說：『世尊，如來』

【English Translation】 English version: 『Good man! You have made a good resolve. You should always be like this and not be negligent.』 At that time, the Firm Earth Deity (a deity who protects the earth) arose from his seat and said, 『World Honored One! If the Buddha's disciples constantly restrain their five senses (eyes, ears, nose, tongue, body), and like the contemplation of impurity that the Buddha is now teaching, they focus their minds and practice diligently, then we, the Earth Deities, will constantly emanate the essence of the earth to nourish them, increasing their lifespan. This is because the earth's essence is abundant, and through this, the practitioners will gain good complexion, strength, mindfulness, joy, diligence, and great wisdom.』 The Buddha said, 『Excellent, excellent! You, the great benefactor, are able to make such a resolve. You are truly a child of the Buddha, born from the Buddha's mouth and transformed by the Dharma. By giving such nourishment, you benefit their bodies. This meritorious cause will quickly lead to the fulfillment of the Great Vehicle.』 At that time, a great virtuous deity (a deity with great merit) in the assembly also arose from his seat and reported to the Buddha, 『World Honored One! If there are such Dharma-practicing Bhikkhus, disciples of the Buddha, and if their benefactors provide them with various gold, silver, precious jewels, various necessities, and various grains in abundance. If these disciples, like the contemplation of impurity taught by the Buddha, and even the samadhi of extinction (a state of meditation) and the gate of emptiness (the wisdom of emptiness), focus their minds from the beginning of the night until the middle and end of the night, whether sitting, lying down, walking, or standing, and contemplate the Dharma without external distractions. If these benefactors build temples for them, or build a house, or a grove of trees, or provide clothing, food, bedding, and medicine for illnesses, constantly supplying them with various necessities. They will receive such abundant support, their bodies and minds will be at peace without worry, their hearts will always be joyful, they will become good fields of merit, and they will become vessels of the Dharma. After giving in this way, they will receive great rewards in the future, deeply love the Dharma, not fall into evil paths, and not commit evil deeds. I will protect them in this way, and they will be able to cultivate compassion, and in this way, all kinds of excellent and wonderful roots of goodness will grow and not diminish.』 The Buddha said, 『Excellent, excellent! Great benefactor! This is your diligent mind, which will quickly increase the power of merit in the Great Vehicle.』 At that time, the Vajra Warrior (a Dharma protector) in the assembly again reported to the Buddha, 『World Honored One, the Tathagata』

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說此大集經已，諸大檀越並眷屬眾，各各發心護持佛法利益眾生。彼因緣故，此娑婆界佛剎之中，法母照曜增進光明。」

爾時，彌勒菩薩摩訶薩為欲利益於未來故，即于眾中問金剛力士言：「善男子！何者為虛空之法？此可見不？若不可見此事云何？」又復問言：「何者名為諸法和合？」

金剛力士報彌勒言：「實際之岸不可見故，此和合法亦不可見。」

彌勒又問：「善男子！何者名為真實虛空不和合法？」

金剛力士報彌勒言：「彼中無異。」

彌勒又問：「善男子！何者名為虛空之法？何者名為不和合法？」

金剛力士報彌勒言：「不動不生法界入事，是故不異。」

彌勒又問：「善男子！云何名為有為無為、漏無漏法？」

金剛力士報彌勒言：「如本真實如是如如性無有異，漏無漏法虛空和合是故不異。」

彌勒又問：「善男子！何者名為真實如如漏無漏法？」

金剛力士報彌勒言：「虛空合故真實如如，非是漏法非無漏法。」

彌勒又問：「善男子！何者名為虛空和合法？」

金剛力士報彌勒言：「一切諸法離於障礙，和合故空非集非散。何以故？體性不失故。而彼空中亦不可得物及空故，故名空法。善男子！一切法中此方

【現代漢語翻譯】 現代漢語譯本：說完這部《大集經》后，各位大施主及其眷屬們，都各自發心護持佛法，利益眾生。因為這個因緣，這個娑婆世界（Saha world，指我們所居住的這個世界）的佛剎（Buddha-ksetra，佛所教化的國土）之中，佛法的光輝更加照耀，光明更加增進。 當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）爲了利益未來眾生，就在大眾中問金剛力士（Vajrapani，佛教的護法神）說：『善男子！什麼是虛空之法？這個法可見嗎？如果不可見，這又是什麼道理呢？』又問：『什麼叫做諸法和合？』 金剛力士回答彌勒菩薩說：『實際（Satya，真理的實際）的彼岸是不可見的，所以這個和合法也是不可見的。』 彌勒菩薩又問：『善男子！什麼叫做真實虛空不和合法？』 金剛力士回答彌勒菩薩說：『其中沒有差別。』 彌勒菩薩又問：『善男子！什麼叫做虛空之法？什麼叫做不和合法？』 金剛力士回答彌勒菩薩說：『不動不生的法界（Dharmadhatu，一切法的本源）進入事物，所以沒有差別。』 彌勒菩薩又問：『善男子！什麼叫做有為（Samskrta，因緣和合而生之法）無為（Asamskrta，非因緣和合而生之法）、漏（Asrava，煩惱）無漏（Anasrava，無煩惱）法？』 金剛力士回答彌勒菩薩說：『如本來的真實那樣，如如性（Tathata，真如實性）沒有差別，漏無漏法與虛空和合，所以沒有差別。』 彌勒菩薩又問：『善男子！什麼叫做真實如如漏無漏法？』 金剛力士回答彌勒菩薩說：『因為與虛空合一，所以是真實如如，既不是漏法也不是無漏法。』 彌勒菩薩又問：『善男子！什麼叫做虛空和合法？』 金剛力士回答彌勒菩薩說：『一切諸法都脫離了障礙，和合所以是空，既不是聚集也不是分散。為什麼呢？因為體性沒有喪失。而那個空中也找不到任何事物和空，所以叫做空法。善男子！一切法中，這個道理是這樣。』

【English Translation】 English version: After this Mahasamnipata Sutra (Great Collection Sutra) was spoken, all the great benefactors and their families each made a vow to uphold the Dharma and benefit sentient beings. Because of this cause, within this Buddha-ksetra (Buddha-field) of the Saha world (the world we live in), the light of the Dharma shines more brightly and its radiance increases. At that time, Maitreya Bodhisattva Mahasattva (the future Buddha), wishing to benefit beings in the future, asked Vajrapani (a Dharma protector) in the assembly, 'Good man! What is the Dharma of space? Is this visible? If it is not visible, what is the reason for this?' He also asked, 'What is called the union of all dharmas?' Vajrapani replied to Maitreya, 'Because the shore of reality (Satya) is invisible, this union of dharmas is also invisible.' Maitreya then asked, 'Good man! What is called the true space that is not a union of dharmas?' Vajrapani replied to Maitreya, 'There is no difference in that.' Maitreya then asked, 'Good man! What is called the Dharma of space? What is called the Dharma that is not a union?' Vajrapani replied to Maitreya, 'The Dharmadhatu (the source of all dharmas), which is unmoving and unarising, enters into things, therefore there is no difference.' Maitreya then asked, 'Good man! What is called conditioned (Samskrta) and unconditioned (Asamskrta), defiled (Asrava) and undefiled (Anasrava) dharmas?' Vajrapani replied to Maitreya, 'Just like the original reality, the suchness (Tathata) has no difference, the defiled and undefiled dharmas are united with space, therefore there is no difference.' Maitreya then asked, 'Good man! What is called the true suchness of defiled and undefiled dharmas?' Vajrapani replied to Maitreya, 'Because it is united with space, it is true suchness, neither defiled nor undefiled.' Maitreya then asked, 'Good man! What is called the union of space?' Vajrapani replied to Maitreya, 'All dharmas are free from obstacles, and because of their union, they are empty, neither gathered nor scattered. Why? Because their essence is not lost. And in that space, neither things nor emptiness can be found, therefore it is called the Dharma of emptiness. Good man! This is the principle in all dharmas.'

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便故，當知一切如如體性，體性本來是空故空，如是萬法和合故空，想離想故此空非想，非想亦空。何以故？如是一切和合法空不可說故，一切諸法體性爾故。此如是法，非沙門造，非羅漢造，非辟支佛造，非菩薩造，非如來造，如是如是真實如如，漏無漏法一切皆空，和合法故，非相離故，非異法故。彌勒菩薩！如是當知。」

爾時，金剛力士說是法已，無量眾生曾於過去學空來者，一切惡業悉皆除盡遠塵離垢，于諸法中得法眼凈；九十二那由他眾生，於此法中發阿耨多羅三藐三菩提心；無量眾生亦得住于不退轉道，究竟阿耨多羅三藐三菩提。◎

大方等大集經日藏分◎佛現神通品第七

爾時，頻婆娑羅王聞佛說此不凈觀法，一切大眾各欲護持，踴躍歡喜，即從座起，前白佛言：「世尊！如是法門福德最勝不可思議，今此國土娑婆世界佛剎之中，無量諸大菩薩摩訶薩，所可成就光明妙色，我從本來初未曾見初未曾聞。世尊！是菩薩光悉能遍照大千世界，乃至有頂亦皆充滿。我今眼中不睹余色，但見於此娑婆世界佛剎之中乃至大小諸鐵圍山悉滿光明。世尊！如是菩薩摩訶薩等，若得近於阿耨多羅三藐三菩提者，其光云何？如來入於三昧所放光明相復云何？如來光明我得見不？緣彼光明復得見於其餘

【現代漢語翻譯】 現代漢語譯本：因此，應當知道一切如如（tathata，真如）的體性，體性本來就是空，因為空所以是空。這樣，萬法和合所以是空，想念離開想念，所以此空不是想念，非想也空。為什麼呢？因為這樣一切和合之法是空，不可說，一切諸法的體性就是如此。這樣的法，不是沙門（sramana，出家修行者）所造，不是羅漢（arhat，已證悟的聖者）所造，不是辟支佛（pratyekabuddha，獨覺佛）所造，不是菩薩（bodhisattva，發願成佛的修行者）所造，不是如來（tathagata，佛）所造。是這樣真實的如如，有漏法和無漏法一切都是空，因為是和合之法，不是相離之法，不是異法。彌勒菩薩（Maitreya Bodhisattva）！應當這樣知道。 當時，金剛力士（Vajrapani）說完此法后，過去曾經學習空性的無量眾生，一切惡業都完全消除，遠離塵垢，在諸法中得到法眼清凈；九十二那由他（nayuta，數量單位）的眾生，在此法中發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；無量眾生也安住于不退轉道，最終成就阿耨多羅三藐三菩提。 《大方等大集經日藏分》佛現神通品第七 當時，頻婆娑羅王（Bimbisara）聽聞佛陀宣說此不凈觀法，一切大眾都想護持，踴躍歡喜，立即從座位起身，向前對佛說：『世尊！這樣的法門福德最殊勝不可思議，現在這個國土娑婆世界（saha world）的佛剎之中，無量諸大菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），所成就的光明妙色，我從最初以來從未見過，從未聽聞過。世尊！這些菩薩的光明能夠遍照大千世界（tri-sahasra-maha-sahasra-lokadhatu），乃至有頂天（abhavagra，三界最高處）也充滿光明。我現在眼中看不到其他顏色，只看到這個娑婆世界的佛剎之中，乃至大小諸鐵圍山（Cakravada）都充滿光明。世尊！像這樣的菩薩摩訶薩等，如果接近阿耨多羅三藐三菩提，他們的光明會是怎樣？如來進入三昧（samadhi，禪定）所放的光明相又是怎樣？我能見到如來的光明嗎？憑藉那光明，我又能見到其他的嗎？』

【English Translation】 English version: Therefore, it should be known that the nature of all tathata (suchness, true reality) is inherently empty, and because of emptiness, it is empty. Thus, all dharmas (phenomena) are empty due to their combination. When thought is separated from thought, this emptiness is not thought, and non-thought is also empty. Why? Because all combined dharmas are empty and indescribable, and the nature of all dharmas is such. This dharma is not created by sramanas (ascetics), not by arhats (enlightened beings), not by pratyekabuddhas (solitary buddhas), not by bodhisattvas (enlightenment beings), and not by tathagatas (buddhas). It is the true suchness, and all conditioned and unconditioned dharmas are empty because they are combined, not separate, and not different. Maitreya Bodhisattva! You should know this. At that time, after Vajrapani (the Diamond Warrior) spoke this dharma, countless beings who had studied emptiness in the past had all their evil karma completely eliminated, were freed from defilement, and obtained the pure Dharma Eye in all dharmas. Ninety-two nayutas (a large number) of beings generated the anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment) in this dharma. Countless beings also dwelt in the path of non-retrogression, ultimately attaining anuttara-samyak-sambodhi. The Great Vaipulya Mahasamnipata Sutra, Sun-Store Division, Chapter 7: The Buddha Manifests Supernatural Powers At that time, King Bimbisara, having heard the Buddha speak of this contemplation of impurity, all the assembly, wishing to uphold it, rejoiced and, rising from their seats, addressed the Buddha: 'World Honored One! Such a dharma gate is of the most supreme and inconceivable merit. In this Buddha-land of the Saha world, the light and wondrous colors achieved by countless great bodhisattva-mahasattvas, I have never seen or heard of before. World Honored One! The light of these bodhisattvas can illuminate the tri-sahasra-maha-sahasra-lokadhatu (great chiliocosm), and even the peak of existence (abhavagra) is filled with light. Now, in my eyes, I see no other colors, but only this Buddha-land of the Saha world, even the great and small Cakravada (iron mountains) are filled with light. World Honored One! If such bodhisattva-mahasattvas approach anuttara-samyak-sambodhi, what will their light be like? What will be the appearance of the light emitted by the Tathagata when entering samadhi (meditative absorption)? Can I see the light of the Tathagata? And through that light, can I see others?'

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佛剎種種妙好奇特事不？」

佛言：「如是，如是。大王！若有菩薩成就無上菩提道者，其光能照十方世界。何以故？能于如來境界之中，行大福德莊嚴力故；於過去世菩薩行中，成就具足大福德力莊嚴法故；一切菩薩修行善根多增長故；具無量福生於佛家，親近無上菩提道故；畢竟無上菩提妙道，于不可宣說如來智力奮迅，遠離一切障礙，佛境界中勝疾智故；入佛智慧正法果故；分別過去無量劫來無邊佛法境界依故；此地最勝轉妙法輪，一切自在所可得身，如是福德無掛礙故；獲得清凈真實法故；所可修習到彼岸故；未來世業已得盡故；通達一切眾生善根，永斷一切煩惱習故；離於障礙住佛界中，是故光明悉能遍照十方世界。大王！如是隨佛功德光明力故，亦能睹見一切十方無量無數阿僧祇佛。」

王言：「世尊！我今欲見如是十方無量無數阿僧祇佛，並諸菩薩摩訶薩及聲聞眾。」

時頻婆娑羅王隨從眷屬有無量億諸眾生等，異口同音復白佛言：「如是，世尊！亦愿如來示現我等諸佛境界，過去所行福德莊嚴離障礙事，我等見已發歡喜心。」

爾時，世尊告阿若憍陳如：「汝等大眾、在家、出家、聲聞弟子，皆各系念深心思惟，以自善根力入于禪定，我於今者亦欲入于如來三昧。」

【現代漢語翻譯】 現代漢語譯本： 『佛的國土有種種奇妙和不可思議的事情嗎？』 佛說：『是的，是的。大王！如果有菩薩成就無上菩提之道，他的光芒能夠照耀十方世界。為什麼呢？因為他能在如來的境界中，修行大福德的莊嚴力量；在過去世菩薩的修行中，成就具足大福德力量的莊嚴法；一切菩薩修行的善根都多增長；具足無量福德出生于佛家，親近無上菩提之道；究竟無上菩提的微妙之道，在不可宣說的如來智慧力量中奮迅，遠離一切障礙，在佛的境界中擁有殊勝快速的智慧；進入佛的智慧正法果；分別過去無量劫來無邊佛法境界的依據；此地最殊勝地轉動微妙的法輪，一切自在所能獲得的身，這樣的福德沒有障礙；獲得清凈真實的法；所修習的都到達彼岸；未來世的業已經窮盡；通達一切眾生的善根，永遠斷除一切煩惱的習氣；遠離障礙住在佛的境界中，因此光明能夠普遍照耀十方世界。大王！像這樣隨著佛的功德光明力量，也能看見一切十方無量無數阿僧祇（無數）的佛。』 國王說：『世尊！我現在想見到像這樣的十方無量無數阿僧祇（無數）的佛，以及諸位菩薩摩訶薩（大菩薩）和聲聞眾。』 當時，頻婆娑羅王（國王名）和他的隨從眷屬有無量億的眾生等，異口同聲地對佛說：『是的，世尊！也希望如來向我們示現諸佛的境界，過去所修行的福德莊嚴和遠離障礙的事情，我們看見後會生起歡喜心。』 這時，世尊告訴阿若憍陳如（佛陀的早期弟子之一）：『你們大眾、在家、出家、聲聞弟子，都要集中精神，深入思考，用自己的善根力量進入禪定，我現在也想進入如來三昧（禪定）。』

【English Translation】 English version: 'Are there various wonderful and extraordinary things in the Buddha's lands?' The Buddha said, 'Yes, yes. Great King! If there is a Bodhisattva who achieves the unsurpassed path of Bodhi, his light can illuminate the ten directions of the world. Why is that? Because he can, within the realm of the Tathagata, practice the power of great meritorious adornment; in the past lives of Bodhisattva practice, he has achieved the adornment of the great meritorious power; all Bodhisattvas' practice of good roots increases greatly; he is born into the Buddha's family with immeasurable merit, and is close to the unsurpassed path of Bodhi; the ultimate unsurpassed path of Bodhi, in the ineffable power of the Tathagata's wisdom, is swift, far from all obstacles, and possesses superior and swift wisdom in the Buddha's realm; he enters the fruit of the Buddha's wisdom and righteous Dharma; he discerns the basis of the boundless Buddha Dharma realms from countless past kalpas; this place is the most superior in turning the wonderful Dharma wheel, the body that can be obtained by all freedom, such merit is without hindrance; he obtains the pure and true Dharma; all that is practiced reaches the other shore; the karma of future lives is exhausted; he understands the good roots of all sentient beings, and forever cuts off all the habits of afflictions; he is free from obstacles and dwells in the Buddha's realm, therefore his light can universally illuminate the ten directions of the world. Great King! Like this, following the power of the Buddha's meritorious light, one can also see all the immeasurable and countless Asamkhya (countless) Buddhas of the ten directions.' The King said, 'World Honored One! I now wish to see such immeasurable and countless Asamkhya (countless) Buddhas of the ten directions, as well as all the Bodhisattva Mahasattvas (Great Bodhisattvas) and the Sravaka assembly.' At that time, King Bimbisara (name of the king) and his retinue of countless billions of beings, with one voice, said to the Buddha, 'Yes, World Honored One! We also wish that the Tathagata would show us the realms of the Buddhas, the meritorious adornments and freedom from obstacles that were practiced in the past, and upon seeing them, we will generate joyful minds.' At that time, the World Honored One said to Ajnatakaundinya (one of the Buddha's early disciples), 'All of you, the assembly, lay people, renunciates, and Sravaka disciples, should concentrate your minds, deeply contemplate, and use the power of your own good roots to enter into Samadhi (meditative state). I also wish to enter into the Tathagata Samadhi now.'

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當於爾時，此佛剎中天、龍、夜叉，乃至一切人及非人，或有見四諦者，或有得順忍者，或於三乘得不退者，如是眾生皆結加坐亦入禪定。復有眾生於三寶中得信敬心，亦復如是入于禪定。

爾時，世尊即入一切如來境界日月三昧，行智廣大悉能遍覆一切虛空，能令一切智慧眾生皆生歡喜。如是三昧不可計量不可睹見，非諸聲聞及辟支佛，乃至十方恒河沙等補處菩薩之所能知，唯佛如來乃能得之，是名如來境界三昧。如來如是入三昧已，此娑婆世界三千大千百億四天下，百億須彌山，百億日月乃至百億諸有頂天，皆悉影現入佛身中。如是娑婆世界一切佛剎入佛身已，其中所有一切眾生——地獄餓鬼及以畜生，或天、或人——彼諸眾生或身、或心，有苦受者皆得除滅，一切自在悉生歡喜，譬如比丘入第三禪得具足樂。

爾時，一切諸大菩薩摩訶薩眾，先在座中入三昧者皆從定起，從定起已見佛光明，見光明已自所有光尋滅不現。如是聲聞及佛弟子，乃至一切諸天、人眾入禪定者各各皆起。彼諸大眾身心得樂，譬如比丘入第三禪。

爾時，一切無量眾生生大歡喜，踴躍無量不可思議未曾聞見。又其六根一切清凈現佛身中，或坐、或行、或住、或臥，復見如來一一毛孔出無量光。譬如十方恒河沙等日月

【現代漢語翻譯】 現代漢語譯本：當那個時候，在這個佛剎中，天、龍、夜叉（守護神），乃至一切人和非人，有的見到四諦（苦、集、滅、道四條真理），有的得到順忍（對真理的順從和接受），有的在三乘（聲聞乘、緣覺乘、菩薩乘）中得到不退轉，這樣的眾生都結跏趺坐，也進入禪定。還有一些眾生在三寶（佛、法、僧）中得到信敬之心，也同樣進入禪定。 那時，世尊即進入一切如來境界日月三昧（一種甚深的禪定），其智慧廣大，能夠遍覆一切虛空，能使一切有智慧的眾生都生起歡喜。這樣的三昧不可計量，不可看見，不是聲聞和辟支佛（獨覺），乃至十方恒河沙數等候補佛位的菩薩所能知曉的，只有佛如來才能得到，這叫做如來境界三昧。如來這樣進入三昧后，這個娑婆世界（我們所居住的世界）的三千大千百億四天下（宇宙的結構），百億須彌山（宇宙的中心），百億日月乃至百億諸有頂天（色界最高層天），都全部顯現在佛身中。像這樣娑婆世界的一切佛剎進入佛身之後，其中所有的一切眾生——地獄、餓鬼以及畜生，或者天、或者人——這些眾生，無論是身體還是心靈，有痛苦感受的都得到消除，一切都自在，都生起歡喜，就像比丘進入第三禪（禪定的一種）得到圓滿的快樂。 那時，一切諸大菩薩摩訶薩（偉大的菩薩）眾，先前在座位中進入三昧的都從禪定中起來，從禪定中起來后見到佛的光明，見到光明后自己所有的光就隨即消失不見。像這樣，聲聞和佛的弟子，乃至一切諸天、人眾進入禪定的也都各自起來。那些大眾身心都感到快樂，就像比丘進入第三禪一樣。 那時，一切無量的眾生生起大歡喜，踴躍無量，不可思議，從未聽聞和見到過。他們的六根（眼、耳、鼻、舌、身、意）都清凈，顯現在佛身中，有的坐著，有的行走，有的站立，有的躺臥，又見到如來每一個毛孔都發出無量的光。就像十方恒河沙數般的日月。

【English Translation】 English version: At that time, in this Buddha-land, gods, dragons, yakshas (guardian spirits), and even all humans and non-humans, some who have seen the Four Noble Truths (the truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), some who have attained acceptance of the truth, and some who have attained non-retrogression in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), such beings all sit in the lotus position and also enter into samadhi (meditative absorption). There are also beings who have gained faith and reverence in the Three Jewels (Buddha, Dharma, and Sangha), and they also enter into samadhi in the same way. At that time, the World Honored One entered the Samadhi of the Sun and Moon of the Realm of All Tathagatas (a profound state of meditation), his wisdom vast, able to cover all of space, able to make all sentient beings with wisdom rejoice. Such samadhi is immeasurable and cannot be seen, not known by Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), nor even by Bodhisattvas awaiting Buddhahood in the ten directions, as numerous as the sands of the Ganges River, only the Buddha Tathagata can attain it, this is called the Samadhi of the Realm of the Tathagata. After the Tathagata entered this samadhi, this Saha world (the world we inhabit), the three thousand great thousand billion four continents (the structure of the universe), the hundred billion Mount Sumerus (the center of the universe), the hundred billion suns and moons, and even the hundred billion heavens of the highest form, all appeared within the Buddha's body. After all the Buddha-lands of this Saha world entered the Buddha's body, all the beings within them—hell beings, hungry ghosts, and animals, or gods, or humans—those beings, whether in body or mind, who had suffering, all had it removed, all were free and rejoiced, like a Bhikshu (monk) who enters the third dhyana (a state of meditation) and attains complete joy. At that time, all the great Bodhisattva Mahasattvas (great Bodhisattvas), who had previously entered samadhi in their seats, all arose from samadhi, and after arising from samadhi, they saw the Buddha's light, and after seeing the light, their own light immediately disappeared. Likewise, the Śrāvakas and disciples of the Buddha, and even all the gods and humans who had entered samadhi, all arose. Those great assemblies felt joy in body and mind, like a Bhikshu who enters the third dhyana. At that time, all the immeasurable beings experienced great joy, leaping with immeasurable, inconceivable, unprecedented joy. Their six senses (eyes, ears, nose, tongue, body, and mind) were all purified, appearing within the Buddha's body, some sitting, some walking, some standing, some lying down, and they also saw countless lights emanating from each pore of the Tathagata. It was like the suns and moons as numerous as the sands of the Ganges River in the ten directions.

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光明，亦如一切恒河沙等大摩尼珠，亦如恒河沙等十地菩薩摩訶薩眾，一時普放大焰光明。如是光明悉能遍照十方佛土，如是如來一一毛孔所出光明，處處皆滿於十方剎最為殊勝。

爾時，十方一切諸佛，于其剎中自在而住，各為大眾異口同音稱讚我名，說於此偈：

「汝觀具足功德滿，　　憐彼一切諸眾生， 　智慧大力能拔除，　　釋迦如來勝中最。 　慈悲心故放此光，　　一切佛剎皆充滿， 　又愍是諸眾生故，　　令其悉現於身中。 　一一佛剎滿光明，　　眾生見者皆歡喜， 　發心清凈悉牢固，　　得勝無上實菩提。 　汝等若有得神通，　　一切宜應急疾往， 　恭敬接足稽首禮，　　釋迦師子最勝尊。 　若有未得神通者，　　向彼低頭遙禮拜， 　速起菩提真智念，　　得見牟尼正覺身。」

爾時，十方一切諸佛各于其國說如是偈，慈悲教化諸眾生故。又以如來過去修行願力莊嚴具足滿故，彼諸佛剎一一如來，亦有無量恒河沙等諸大菩薩摩訶薩眾，並大弟子、聲聞比丘，復有無量億恒河沙諸天，及龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽等，無量大眾圍繞彼佛，各乘神通俱來詣此娑婆世界。到此剎已向于如來，頭面接足右繞三匝。右繞畢已，各赍持來一切所有種種

【現代漢語翻譯】 現代漢語譯本 光明，就像所有恒河沙數般的大摩尼珠（摩尼珠：佛教中象徵純潔和光明的寶珠），也像恒河沙數般的十地菩薩摩訶薩（菩薩摩訶薩：指修行達到較高境界的菩薩），同時普放出大火焰般的光明。這樣的光明能夠遍照十方佛土，如來每一個毛孔所發出的光明，處處都充滿十方世界，最為殊勝。 那時，十方一切諸佛，在各自的佛土中自在安住，各自為大眾異口同聲地稱讚我的名號，說了這首偈頌： 『你觀看具足功德圓滿，憐憫一切眾生，智慧和大力量能夠拔除痛苦，釋迦如來是最殊勝的。因為慈悲心的緣故放出這樣的光明，一切佛土都充滿，又因為憐憫這些眾生的緣故，讓他們都顯現在自身之中。每一個佛土都充滿光明，眾生見到都歡喜，發出的清凈心都牢固，得到殊勝無上的真正菩提（菩提：佛教中指覺悟的智慧）。你們如果有得到神通的，都應該趕緊前往，恭敬地接足稽首禮拜，釋迦師子是最殊勝的尊者。如果有沒有得到神通的，向他低頭遙遠地禮拜，迅速生起菩提真智的念頭，就能見到牟尼（牟尼：指釋迦牟尼）正覺之身。』 那時，十方一切諸佛各自在自己的佛國說了這樣的偈頌，用慈悲來教化眾生。又因為如來過去修行願力的莊嚴圓滿，那些佛土的每一位如來，也有無量恒河沙數的大菩薩摩訶薩眾，以及大弟子、聲聞比丘，還有無量億恒河沙數的天人，以及龍、夜叉（夜叉：佛教中一種守護神）、乾闥婆（乾闥婆：佛教中一種天神，負責音樂）、阿修羅（阿修羅：佛教中一種好戰的神）、迦樓羅（迦樓羅：佛教中一種神鳥）、緊陀羅（緊陀羅：佛教中一種天神，負責歌舞）、摩睺羅伽（摩睺羅伽：佛教中一種蛇神）等，無量的大眾圍繞著那些佛，各自乘坐神通來到這個娑婆世界（娑婆世界：指我們所居住的這個世界）。到達這個佛土后，向如來頭面接足，右繞三圈。右繞完畢后，各自拿著帶來的一切種種

【English Translation】 English version The light, like all great mani jewels (mani jewels: in Buddhism, jewels symbolizing purity and light) as numerous as the sands of the Ganges, and like the multitude of Bodhisattva Mahasattvas (Bodhisattva Mahasattvas: refers to Bodhisattvas who have reached a higher level of practice) of the ten stages as numerous as the sands of the Ganges, simultaneously emitted great blazing light. Such light can illuminate all Buddha lands in the ten directions. The light emitted from each pore of the Tathagata (Tathagata: an epithet of the Buddha) fills every place in the ten directions, being the most supreme. At that time, all the Buddhas in the ten directions, dwelling freely in their respective Buddha lands, each praised my name in unison with the multitude, reciting this verse: 'You see the perfection of merit and virtue, compassionate to all living beings, with wisdom and great power able to eradicate suffering, Shakyamuni Tathagata is the most supreme. Because of compassion, this light is emitted, filling all Buddha lands, and also because of compassion for these living beings, causing them to appear within themselves. Each Buddha land is filled with light, and those who see it are joyful, their pure minds are firm, and they attain the supreme and unsurpassed true Bodhi (Bodhi: in Buddhism, refers to the wisdom of enlightenment). If you have attained supernatural powers, you should all hasten to go, respectfully prostrate yourselves at his feet, Shakyamuni the Lion is the most supreme of the venerable ones. If there are those who have not attained supernatural powers, bow your heads in distant reverence, quickly arise the thought of true Bodhi wisdom, and you will see the body of Muni (Muni: refers to Shakyamuni) in perfect enlightenment.' At that time, all the Buddhas in the ten directions each recited such verses in their respective Buddha lands, using compassion to teach and transform living beings. Moreover, because of the perfection of the Tathagata's past vows of practice, each Tathagata in those Buddha lands also had countless Bodhisattva Mahasattvas as numerous as the sands of the Ganges, as well as great disciples, Sravaka Bhikkhus (Sravaka Bhikkhus: Buddhist monks who are disciples of the Buddha), and countless billions of Devas (Devas: celestial beings) as numerous as the sands of the Ganges, as well as Dragons, Yakshas (Yakshas: a type of guardian deity in Buddhism), Gandharvas (Gandharvas: a type of celestial musician in Buddhism), Asuras (Asuras: a type of warring deity in Buddhism), Garudas (Garudas: a type of divine bird in Buddhism), Kinnaras (Kinnaras: a type of celestial musician in Buddhism), and Mahoragas (Mahoragas: a type of serpent deity in Buddhism), and other countless multitudes surrounding those Buddhas, each riding on their supernatural powers, came to this Saha world (Saha world: refers to the world we live in). Upon arriving at this Buddha land, they prostrated themselves at the feet of the Tathagata, circumambulating him three times to the right. After circumambulating, each brought all kinds of things they had brought.

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寶物、種種寶衣、種種袈裟、種種瓔珞、種種幡蓋、種種雜華、種種薰香、種種涂香、種種音樂、種種讚歎、種種歌舞供養如來。設供養已，與其眷屬各還所住。

時諸眾生在娑婆界佛身中者，皆悉見之。見已歡喜，復受無量無邊快樂。又諸眾生得見十方一切諸佛，于其剎土坐金剛座而演說法。又見諸佛各各剎中於自坐處，為諸眾生說此世界釋迦如來一切功德，有大名稱大智慧力，福德莊嚴，具大精進大慈悲力教化眾生。彼諸剎中無量阿僧祇恒河沙等眾生，發阿耨多羅三藐三菩提心，于自剎中得受記別，無量眾生於緣覺乘得受記別。

彼諸大眾亦見此土一切眾生入于佛身，亦得如是受于記別。其中眾生或有受樂或有受苦，一切皆現釋迦如來身內住止。若空五濁佛剎眾生得見如來，及見十方無量無數說法諸佛，一一如來各有無量無數眾生恭敬圍繞，見已起大愛敬生歡喜心。彼諸眾生一切身中，所有惡受悉得除舍安隱快樂。若不空五濁剎者，十地菩薩摩訶薩等，教化眾生故，隨何剎中得見於佛。見已生信，得信心已聽受妙法。

彼諸菩薩各于彼處化作佛身，以一音聲滿一切剎，各各異口同說偈言：

「十方諸佛同一乘，　　成就善根故來此， 　離佛及余菩薩眾，　　更無如是大德人。 　汝等一一

【現代漢語翻譯】 現代漢語譯本：他們以寶物、各種寶衣、各種袈裟（僧侶的法衣）、各種瓔珞（裝飾項鍊）、各種幡蓋（旗幟和傘蓋）、各種雜華（各種鮮花）、各種薰香、各種涂香、各種音樂、各種讚歎、各種歌舞來供養如來（佛）。供養完畢后，他們各自帶著眷屬回到自己的住所。 當時，在娑婆界（我們所處的世界）佛身中的眾生，都看到了這一切。看到后，他們感到歡喜，並再次獲得了無量無邊的快樂。此外，眾生們還看到了十方一切諸佛，在各自的剎土（佛的國土）上坐在金剛座上宣講佛法。他們還看到諸佛在各自的剎土中，為眾生講述這個世界釋迦如來（佛教的創始人）的一切功德，他擁有偉大的名聲和智慧力量，福德莊嚴，具備偉大的精進和大慈悲力量來教化眾生。那些剎土中有無量阿僧祇（極大的數字）恒河沙（像恒河沙子一樣多）的眾生，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），在各自的剎土中得到了授記（預言未來成佛），還有無量眾生在緣覺乘（追求自我解脫的修行）中得到了授記。 那些大眾也看到了這個世界的一切眾生進入了佛身，也得到了這樣的授記。其中的眾生有的享受快樂，有的承受痛苦，一切都顯現在釋迦如來的身體內。如果清凈的五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）佛剎的眾生能夠見到如來，並見到十方無量無數說法諸佛，每一位如來都有無量無數的眾生恭敬圍繞，看到后他們會生起大愛敬心和歡喜心。那些眾生身上的一切惡受都得以消除，獲得安穩快樂。如果是不清凈的五濁剎土的眾生，十地菩薩摩訶薩（最高級別的菩薩）等，爲了教化眾生，無論在哪個剎土都能見到佛。見到后他們會生起信心，獲得信心后聽受微妙的佛法。 那些菩薩各自在他們所在的地方化現出佛身，用同一種聲音充滿一切剎土，各自異口同聲地說偈語： 『十方諸佛都遵循同一乘（佛教的教義），爲了成就善根才來到這裡，除了佛和其餘的菩薩眾，再也沒有像這樣具有大德的人了。你們每一個人……』

【English Translation】 English version: They offered to the Tathagata (Buddha) with treasures, various precious garments, various kasayas (monk's robes), various necklaces, various banners and canopies, various mixed flowers, various incense, various scented ointments, various music, various praises, and various singing and dancing. After making the offerings, they each returned to their respective dwellings with their families. At that time, all the beings within the Buddha's body in the Saha world (the world we inhabit) saw all of this. Having seen it, they rejoiced and again received immeasurable and boundless joy. Furthermore, the beings also saw all the Buddhas of the ten directions, seated on diamond thrones in their respective Buddha-lands, expounding the Dharma. They also saw the Buddhas in their respective Buddha-lands, telling the beings about all the merits of Shakyamuni Tathagata (the founder of Buddhism) of this world, who possesses great fame and wisdom power, is adorned with blessings, and has great diligence and great compassion to teach and transform beings. In those Buddha-lands, countless asankhyas (extremely large numbers) of beings, like the sands of the Ganges River, generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and received predictions (prophecies of future Buddhahood) in their respective Buddha-lands. Countless beings also received predictions in the Pratyekabuddha vehicle (the path of self-enlightenment). Those great assemblies also saw all the beings of this world entering the Buddha's body, and they also received such predictions. Among them, some beings experienced joy, while others experienced suffering, all appearing within the body of Shakyamuni Tathagata. If the beings of the pure Buddha-lands of the five turbidities (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) could see the Tathagata, and see the countless Buddhas of the ten directions expounding the Dharma, each Tathagata surrounded by countless beings with reverence, they would generate great love, respect, and joy. All the evil sufferings of those beings would be eliminated, and they would obtain peace and happiness. If the beings of the impure Buddha-lands of the five turbidities, such as the Bodhisattvas Mahasattvas of the ten stages (the highest level of Bodhisattvas), could see the Buddha in any Buddha-land for the sake of teaching and transforming beings, they would generate faith upon seeing him, and having gained faith, they would listen to the wonderful Dharma. Those Bodhisattvas each manifested Buddha bodies in their respective places, filling all the Buddha-lands with one voice, and speaking in unison with different mouths, saying in verses: 'The Buddhas of the ten directions all follow the same vehicle (the teachings of Buddhism), they come here to accomplish good roots, apart from the Buddha and the other Bodhisattvas, there is no one else with such great virtue. Each of you...'

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諸眾生，　　速發菩提無上道， 　若不勇猛勤精進，　　流轉苦海無出期。 　汝等宜應一切來，　　速隨於我相逐往， 　供養人中釋師子，　　頂禮右繞彼世尊。」

時諸菩薩摩訶薩等化作佛身說此偈已，各與無量無邊恒河沙數得神通力一切眾生俱來詣此，見釋迦牟尼佛，見已右繞三匝。繞已各持赍來，種種寶物、種種寶衣、種種音聲、種種歌舞，以用供養釋迦如來。供養畢已，悉發阿耨多羅三藐三菩提心。

或有眾生於辟支佛乘而發願者，如是悉得不退轉道。彼諸眾生又皆各各得種種忍、種種陀羅尼、種種善根，得已各還本剎。

或有菩薩化作辟支佛身，或復化作阿羅漢身，或復化作梵天王身，或復化作帝釋天身，或復化作四天王身，或復化作那羅延身，或復化作摩醯首羅，或復化作自在天身，或復化作星宿天身，或復化作阿修羅身，或復化作轉輪聖王，如是種種龍身鬼身，隨所在處佛剎之中。

若有眾生樂見阿羅漢身，見羅漢已歡喜受法。彼諸菩薩摩訶薩等，為欲教化諸眾生故，即于彼中作羅漢身，為彼眾生說種種法。彼諸眾生見大光明及釋迦佛，得見佛已心中愛敬生大歡喜，具足六根滿一切愿，惡業皆盡悉樂受生。

又彼菩薩摩訶薩等，于佛剎中化作如是阿羅漢身，說法

【現代漢語翻譯】 現代漢語譯本： 『諸位眾生，應當迅速發起證悟無上菩提之道的心，如果不能勇猛精進，就會在苦海中流轉，沒有脫離的時候。你們都應當一起來，迅速跟隨我前往，供養人中的釋迦獅子（釋迦牟尼佛的尊稱），頂禮並右繞那位世尊。』 當時，諸位菩薩摩訶薩（偉大的菩薩）等化現成佛身，說完這偈頌后，各自帶領著無量無邊如同恒河沙數般獲得神通力的一切眾生來到這裡，見到釋迦牟尼佛，見到后右繞佛三圈。繞完后，各自拿出帶來的種種寶物、種種寶衣、種種音聲、種種歌舞，用來供養釋迦如來。供養完畢后，都發起了證悟無上正等正覺（阿耨多羅三藐三菩提）的心。 有些眾生髮愿修持辟支佛乘（緣覺乘），他們都獲得了不退轉的道果。這些眾生又各自獲得了種種忍辱、種種陀羅尼（總持法門）、種種善根，獲得后各自返回自己的佛剎。 有些菩薩化現成辟支佛身，或者化現成阿羅漢身（斷盡煩惱的聖者），或者化現成梵天王身（色界天的統治者），或者化現成帝釋天身（欲界天的統治者），或者化現成四天王身（欲界天的護法神），或者化現成那羅延身（印度教神祇），或者化現成摩醯首羅（大自在天），或者化現成自在天身，或者化現成星宿天身，或者化現成阿修羅身（非天），或者化現成轉輪聖王（統治世界的理想君主），像這樣化現成種種龍身鬼身，在他們所在的佛剎之中。 如果有眾生喜歡見到阿羅漢身，見到阿羅漢后歡喜地接受佛法。這些菩薩摩訶薩等，爲了教化眾生，就在他們那裡化現成阿羅漢身，為那些眾生宣說種種佛法。那些眾生見到大光明和釋迦牟尼佛，見到佛後心中愛敬，生起大歡喜，具足六根，滿足一切願望，惡業都消盡，都樂於受生。 此外，那些菩薩摩訶薩等，在佛剎中化現成這樣的阿羅漢身，說法。

【English Translation】 English version: 'All sentient beings, quickly generate the mind for the unsurpassed path of Bodhi. If you do not strive with vigor and diligence, you will transmigrate in the sea of suffering without end. You should all come together, quickly follow me, and go to offer homage to the Shakya Lion (an epithet for Shakyamuni Buddha) among humans, bowing and circumambulating that World Honored One to the right.' At that time, the Bodhisattva Mahasattvas (great Bodhisattvas), having transformed into Buddha bodies and spoken this verse, each led countless beings, as numerous as the sands of the Ganges River, who had attained supernatural powers, to this place. They saw Shakyamuni Buddha, and having seen him, they circumambulated him three times to the right. After circumambulating, they each brought various treasures, various precious garments, various sounds, and various dances to offer to the Tathagata Shakyamuni. Having completed the offerings, they all generated the mind for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Some beings who aspired to the Pratyekabuddha vehicle (the vehicle of solitary realizers) all attained the path of non-retrogression. These beings also each attained various forms of patience, various Dharanis (mantras that hold teachings), and various roots of goodness. Having attained these, they each returned to their own Buddha-lands. Some Bodhisattvas transformed into Pratyekabuddha bodies, or transformed into Arhat bodies (saints who have extinguished all defilements), or transformed into Brahma King bodies (rulers of the Form Realm), or transformed into Indra bodies (rulers of the Desire Realm), or transformed into the Four Heavenly Kings bodies (guardian deities of the Desire Realm), or transformed into Narayana bodies (a Hindu deity), or transformed into Mahesvara (the Great Lord), or transformed into Isvara bodies, or transformed into Star Deity bodies, or transformed into Asura bodies (demigods), or transformed into Chakravartin Kings (ideal rulers of the world), in this way transforming into various dragon bodies and ghost bodies, in the Buddha-lands where they were. If there were beings who delighted in seeing Arhat bodies, upon seeing the Arhats, they would joyfully receive the Dharma. These Bodhisattva Mahasattvas, in order to teach and transform sentient beings, would transform into Arhat bodies in those places and speak various Dharmas to those beings. Those beings, upon seeing the great light and Shakyamuni Buddha, would develop love and respect in their hearts, generate great joy, have their six senses complete, fulfill all their wishes, have all their evil karma exhausted, and all be happy to be reborn. Furthermore, those Bodhisattva Mahasattvas, in the Buddha-lands, transformed into such Arhat bodies and taught the Dharma.

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教化大福德聚，具足成就善根力故，能以一音遍一切剎，作諸言辭說如是偈：

「眾生久處流轉中，　　愚癡不知出要道， 　以諸種種罪業故，　　得此生死苦惱身， 　是故應速舍噁心，　　邪見顛倒諸煩惱。 　早度有流到彼岸，　　云何汝等不覺知？ 　難見導師今已見，　　難得人身今已得， 　難遇善友今逢值，　　難聞正法今得聞， 　是故汝等應至心，　　速發無上菩提道， 　出離一切生死獄，　　證佛微妙功德身。 　若能永離兩種邪，　　所謂斷常等二見， 　知於一切行無我，　　如是名入正觀門。 　愛行取入有于生，　　智水洗除悉令凈， 　同共往詣娑婆國，　　恭敬供養釋師子。」

時諸菩薩摩訶薩等如是化作阿羅漢身說此偈已，與于無量恒河沙等得神通力一切眾生，俱共發引來到此剎。到已頭面頂禮釋迦牟尼如來並其眷屬，恭敬圍繞三匝佛已，出所赍來種種寶物、種種寶衣、種種袈裟、種種瓔珞、種種傘蓋、種種幢幡、種種寶華、種種寶香、種種音樂偈讚歌舞，以用供養釋迦如來。供養畢已各還自剎，到自剎已坐于自座，各為於己眾稱楊贊說釋迦如來，作如是言：「釋迦如來，憐愍教化一切眾生，能與眾生一切利益。」

是諸菩薩各自眾中如是稱說，彼眾聞已悉皆

【現代漢語翻譯】 現代漢語譯本 教化具有大福德的菩薩們，因為他們完全成就了善根的力量，能夠用一個聲音遍佈所有佛土，說出這樣的偈頌： 『眾生在輪迴中已經很久了，愚癡無知，不知道解脫的道路。 因為各種各樣的罪業，得到了這充滿生老病死苦惱的身體。 所以應該迅速捨棄噁心，以及邪見、顛倒等各種煩惱。 早日渡過生死之流到達彼岸，你們為什麼不覺悟呢？ 難以見到的導師現在已經見到，難以得到的人身現在已經得到， 難以遇到的善友現在已經遇到，難以聽聞的正法現在已經聽聞。 所以你們應該至誠懇切，迅速發起無上的菩提道心， 出離一切生死牢獄，證得佛陀微妙的功德之身。 如果能夠永遠遠離兩種邪見，也就是斷見和常見這兩種見解， 知道一切行為都是無我的，這樣就叫做進入了正確的觀照之門。 愛慾的行為導致執著而產生輪迴，用智慧之水洗滌，使之完全清凈。 一同前往娑婆世界，恭敬供養釋迦獅子（釋迦牟尼佛）。』 當時，諸位菩薩摩訶薩等化現為阿羅漢身，說完這偈頌后，與無數恒河沙數般獲得神通力量的一切眾生，一同前來這個佛土。 到達后，他們頭面頂禮釋迦牟尼如來及其眷屬，恭敬地圍繞佛陀三圈，然後拿出他們帶來的各種寶物、各種寶衣、各種袈裟、各種瓔珞、各種傘蓋、各種幢幡、各種寶花、各種寶香、各種音樂和讚歌舞蹈，用來供養釋迦如來。 供養完畢后，他們各自返回自己的佛土，回到自己的座位上，各自為自己的眷屬稱揚讚歎釋迦如來，這樣說道：『釋迦如來，憐憫教化一切眾生，能夠給予眾生一切利益。』 這些菩薩各自在自己的眷屬中這樣稱讚，他們的眷屬聽了之後都感到非常歡喜。

【English Translation】 English version The Bodhisattvas who have accumulated great merit, possessing the power of fully accomplished roots of goodness, are able to use one voice to pervade all Buddha lands, speaking such verses: 'Sentient beings have long been in the cycle of transmigration, foolish and ignorant, not knowing the path of liberation. Due to various kinds of sinful actions, they have obtained this body of suffering, subject to birth, old age, sickness, and death. Therefore, one should quickly abandon evil thoughts, as well as wrong views, inverted perceptions, and all afflictions. Quickly cross the stream of existence to reach the other shore, why are you not aware? The hard-to-see guide is now seen, the hard-to-obtain human body is now obtained, The hard-to-meet good friends are now encountered, the hard-to-hear true Dharma is now heard. Therefore, you should be sincere and earnest, quickly generate the unsurpassed Bodhi mind, Escape from all the prisons of birth and death, and realize the Buddha's subtle body of merit. If one can forever abandon the two kinds of wrong views, namely the views of annihilation and permanence, Knowing that all actions are without self, this is called entering the gate of right contemplation. The actions of desire lead to attachment and the arising of rebirth, wash them away with the water of wisdom, making them completely pure. Together, let us go to the Saha world, respectfully making offerings to the Shakya Lion (Shakyamuni Buddha).' At that time, the Bodhisattva Mahasattvas, having transformed into Arhat bodies, after speaking these verses, together with countless beings, as many as the sands of the Ganges River, who had obtained supernatural powers, came to this Buddha land. Upon arriving, they prostrated themselves before Shakyamuni Tathagata and his retinue, respectfully circumambulating the Buddha three times, and then presented the various treasures, precious garments, kasayas, necklaces, parasols, banners, precious flowers, precious incense, various music, and songs and dances that they had brought, to offer to Shakyamuni Tathagata. After completing the offerings, they each returned to their own Buddha lands, and upon returning to their seats, each praised and extolled Shakyamuni Tathagata to their own retinues, saying: 'Shakyamuni Tathagata, with compassion, teaches and transforms all sentient beings, and is able to give all benefits to sentient beings.' These Bodhisattvas each praised in this way among their own retinues, and their retinues, upon hearing this, were all very joyful.

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讚歎釋迦如來，既讚歎已無量無數阿僧祇眾生，發阿耨多羅三藐三菩提心。或復有于辟支佛乘而發心者，或復有于聲聞乘中而發心者，各各乘中得不退道。有得種種陀羅尼忍種種善根，亦見此土娑婆佛剎諸眾生等入釋迦如來身中。是諸眾生見此不可思議神德變已，無量阿僧祗恒河沙等眾生，皆發阿耨多羅三藐三菩提心。其中或有發聲聞辟支佛心者，各于自乘得不退轉；或有作于轉輪聖王微妙之身得受記別。◎

大方等大集經卷第四十 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十一

隋天竺三藏那連提耶舍譯

◎日藏分中星宿品第八之一

爾時，欲界魔王波旬，悉見一切娑婆國土所有眾生及諸天宮閤家眷屬在佛身中。時魔波旬見已悲泣涕淚橫流，心大懊惱遍身汗出，啼哭失聲稱怨大喚。或起、或立、或坐、或行，入出家居東西狂走，頻申欠呿怖懼慞惶，憤嘆長歔喘息粗短，閤眼張口吐舌舐身，露背現胸申臂縮腳，搖動頭項索手揩摩，種種施為受大苦惱，乃至一切魔之眷屬，心內愁憂亦復如是。

時魔波旬有一軍主，名戒依止，見王身心如是煎迫，說偈問言：

「何故愁惱獨行住，　　唱喚馳走似顛狂， 　出入家居心不安？　　如是因緣

【現代漢語翻譯】 現代漢語譯本：讚歎釋迦如來（Sakyamuni Tathagata），讚歎完畢后，無量無數阿僧祇（asamkhya，極大的數字）眾生，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。或者也有一些眾生，對於辟支佛乘（pratyekabuddha-yana，緣覺乘）而發心；或者也有一些眾生，對於聲聞乘（sravaka-yana，弟子乘）而發心，各自在自己所修的乘中得到不退轉的境界。有的得到了種種陀羅尼（dharani，總持）和忍（ksanti，安忍），種種善根，也看到這個娑婆佛剎（saha-buddhaksetra，我們所處的佛土）的眾生等，進入了釋迦如來（Sakyamuni Tathagata）的身中。這些眾生看到這不可思議的神通變化后，無量阿僧祇恒河沙（ganga-sand，極多的數量）等眾生，都發起了阿耨多羅三藐三菩提心。其中或者有發聲聞（sravaka）和辟支佛（pratyekabuddha）心的，各自在自己所修的乘中得到不退轉；或者有成就轉輪聖王（cakravartin，統治世界的理想君主）微妙之身，得到授記。◎ 當時，欲界魔王波旬（Mara Papiyas），看到所有娑婆國土（saha-buddhaksetra）的眾生以及諸天宮的眷屬都在佛身中。魔王波旬看到后，悲傷哭泣，淚流滿面，心中非常懊惱，全身汗出，哭喊失聲，大聲抱怨。他時而站起，時而坐下，時而行走，出入家中，東西狂奔，頻頻打哈欠，恐懼慌張，憤慨嘆息，喘息粗重，閉眼張口，吐舌舔身，袒露背部，露出胸膛，伸臂縮腳，搖頭晃腦，用手摩擦，做出種種行為，承受著巨大的苦惱。乃至所有魔的眷屬，心中也同樣憂愁。 當時，魔王波旬有一位軍主，名叫戒依止（Sila-pratistha），看到魔王身心如此煎熬，便用偈頌問道： 『為何愁眉苦臉獨自徘徊， 唱喊奔走如同瘋癲， 出入家中內心不安？ 這是什麼緣故？』

【English Translation】 English version: Having praised Sakyamuni Tathagata, countless asamkhya (an immeasurable number) beings generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). Some beings generated the mind for the pratyekabuddha-yana (the vehicle of solitary buddhas), and some generated the mind for the sravaka-yana (the vehicle of disciples), each attaining the state of non-retrogression in their respective vehicles. Some attained various dharanis (mantras) and ksanti (patience), and various roots of good, and also saw the beings of this Saha Buddha-ksetra (the world we live in) entering the body of Sakyamuni Tathagata. Having seen this inconceivable miraculous transformation, countless asamkhya beings, as numerous as the sands of the Ganges, all generated the mind of anuttara-samyak-sambodhi. Among them, some generated the mind of sravaka and pratyekabuddha, each attaining non-retrogression in their respective vehicles; some attained the subtle body of a cakravartin (universal monarch) and received predictions of future Buddhahood.◎ At that time, Mara Papiyas, the king of the desire realm, saw all the beings of the Saha world and the families of the heavenly palaces within the Buddha's body. Upon seeing this, Mara Papiyas wept with sorrow, tears streaming down his face. He was greatly distressed, sweat pouring from his body. He cried out, lamenting loudly. He would sometimes stand, sometimes sit, sometimes walk, running wildly in and out of his home, yawning frequently, fearful and agitated, sighing with indignation, breathing heavily, closing his eyes and opening his mouth, sticking out his tongue to lick his body, exposing his back and chest, stretching his arms and contracting his legs, shaking his head, rubbing his hands, performing all sorts of actions, and enduring great suffering. Even all of Mara's retinue were similarly distressed in their hearts. At that time, Mara Papiyas had a general named Sila-pratistha, who, seeing the king's body and mind so tormented, asked in verse: 'Why do you wander alone, so sorrowful, Shouting and running like a madman, Restless in and out of your home? What is the cause of this?'

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愿王說。」

時魔波旬聞是語已，倍更懊惱啼哭雨淚，說偈答言：

「我今身體汗遍流，　　心中分裂如刀割， 　啼哭眼中淚如血，　　為睹瞿曇現變通。 　其形廣大無有邊，　　剎土悉皆居腹內， 　我失臣民及眷屬，　　境界宮殿悉空虛。 　復有十方大眾來，　　充滿於此娑婆界， 　各設無邊大供養，　　禮拜圍繞或往還， 　令我自在無威力，　　伴侶眷屬歸於彼。 　如來有是大神力，　　云何令我心不愁？」

時戒依止大魔軍主為于波旬復說偈言：

「我所統領諸軍眾，　　強壯勇健實難當， 　刀輪奮擊擬如來，　　須臾破身令粉碎。」

時魔波旬說偈答言：

「我等諸軍及眷屬，　　久已歸依佛世尊， 　設欲自往生噁心，　　即見項邊帶枷鎖。」

時戒依止大魔軍主復說偈言：

「我今多設諸方便，　　誘誑于彼惡怨家， 　詐現親善作知識，　　得便然後當摧滅。」

時魔波旬說偈答言：

「若我發起毒噁心，　　如是方便欲毀佛， 　即見死屍繫頸下，　　如是臭惡難可看。」

時戒依止大魔軍主復說偈言：

「一切欲界屬於魔，　　唯有天人信歸佛， 　諸惡毒龍亦王領，　　愿敕速害瞿曇身。」

時魔波旬復說偈答：

【現代漢語翻譯】 現代漢語譯本 『愿王說。』

當時，魔王波旬（Mara Papiyas，佛教中的魔王）聽到這話后，更加懊惱，哭泣得像下雨一樣，流著眼淚，並用偈語回答說：

『我如今身體汗流浹背，心中像被刀割一樣分裂，哭泣時眼中流出的淚水如同鮮血，因為我親眼目睹了瞿曇（Gautama，釋迦牟尼佛的姓）展現神通變化。 他的身形廣大無邊，所有的剎土（buddha-ksetra，佛所教化的世界）都容納在他的腹中，我失去了臣民和眷屬，我的境界和宮殿都變得空虛。 又有十方的大眾前來，充滿了這個娑婆世界（Saha world，我們所居住的世界），他們各自設立無邊的廣大供養，禮拜、圍繞或者往來， 使得我自在的權力消失，我的伴侶和眷屬都歸向了他。如來（Tathagata，佛的稱號）有如此強大的神力，怎麼能不讓我心中憂愁呢？』

當時，戒依止（Ksitipati，魔王的將領）大魔軍主對波旬又說偈語：

『我所統領的軍隊，強壯勇猛，實在難以抵擋，刀輪奮力攻擊如來，頃刻間就能將他的身體擊破，讓他粉碎。』

當時，魔王波旬用偈語回答說：

『我們這些軍隊和眷屬，早就已經歸依佛世尊了，即使想要自己生起惡念，也會立刻看到自己的脖子上帶著枷鎖。』

當時，戒依止大魔軍主又說偈語：

『我現在會設定許多方便，去誘騙那些可惡的仇敵，假裝親善，做他們的朋友，等到有機會的時候，再將他們摧毀。』

當時，魔王波旬用偈語回答說：

『如果我發起惡毒的心，用這樣的方法想要毀壞佛，就會立刻看到一具死屍掛在我的脖子上，那樣的臭味和醜惡，實在難以觀看。』

當時，戒依止大魔軍主又說偈語：

『一切欲界（kama-dhatu，眾生有情慾的世界）都屬於魔，只有天人和相信佛的人歸向佛，那些惡毒的龍也由魔王統領，希望您下令，迅速傷害瞿曇的身體。』

當時，魔王波旬又用偈語回答：

【English Translation】 English version 'May the king speak.'

Then, Mara Papiyas (the demon king in Buddhism), upon hearing these words, became even more distressed, weeping and shedding tears like rain, and replied in verse:

'My body is now covered in sweat, my heart is split as if by a knife, tears of blood flow from my eyes as I weep, because I have witnessed Gautama (the family name of Shakyamuni Buddha) display his miraculous transformations. His form is vast and boundless, all the buddha-ksetras (Buddha's lands) are contained within his abdomen, I have lost my subjects and retinue, my realms and palaces have become empty. Moreover, multitudes from the ten directions have come, filling this Saha world (the world we live in), each establishing boundless great offerings, bowing, circumambulating, or going back and forth, causing my power of freedom to vanish, my companions and retinue have all turned to him. The Tathagata (an epithet of the Buddha) has such great divine power, how can I not be troubled in my heart?'

Then, Ksitipati (a general of Mara), the great demon army chief, spoke again to Papiyas in verse:

'The armies I command are strong and brave, truly difficult to withstand, the wheel of blades strikes at the Tathagata, in an instant breaking his body and shattering it to pieces.'

Then, Mara Papiyas replied in verse:

'We, these armies and retinue, have long since taken refuge in the World Honored One, the Buddha, even if we were to generate evil thoughts ourselves, we would immediately see shackles around our necks.'

Then, Ksitipati, the great demon army chief, spoke again in verse:

'I will now devise many means to deceive those hateful enemies, pretending to be friendly, acting as their acquaintances, and then, when the opportunity arises, I will destroy them.'

Then, Mara Papiyas replied in verse:

'If I were to generate a poisonous and evil heart, using such methods to try to destroy the Buddha, I would immediately see a corpse hanging from my neck, such a stench and ugliness would be unbearable to look at.'

Then, Ksitipati, the great demon army chief, spoke again in verse:

'All of the kama-dhatu (the realm of desire) belongs to Mara, only the devas and those who believe in the Buddha turn to the Buddha, the evil poisonous dragons are also ruled by the demon king, I wish you would command them to quickly harm Gautama's body.'

Then, Mara Papiyas replied again in verse:

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「若審知龍有力能，　　我已荒迷汝自敕， 　若實能壞瞿曇者，　　我還得土複本心。」

爾時，戒依止大魔軍主即自念言：「世間難摧，謂三種毒：一者、天魔；二者、惡龍；三者、得定五通仙人。我今魔宮已被破壞，唯龍境界牢固，光明照耀海中，威力自在眷屬圍繞不可思議。龍既屬魔其餘兵眾悉皆統領，今當爲王約敕速往壞彼瞿曇。」

魔波旬言：「善哉！善哉！智慧軍主汝可疾去，到彼龍宮如是切敕，早與瞿曇共相鬥戰。」

時戒依止大魔軍主，辭王畢已即自舉手，普告無量百千軍眾唱如是言：「汝等宜應速整衣鉀，我今欲往彼龍王宮，令諸惡龍興發毒風，害瞿曇命使令破碎。」

如是說已，一切軍眾悉不能動。其戒依止軍眾及身既不得前，眼中淚出身毛皆豎，合掌向魔波旬說言：「我等今者不能得去，沙門瞿曇奸偽多幻，知我等家系縛於我，令我身內一切火燃焦沸熱惱猶如湯煮，我今如是力不自在，云何復欲假力於他？」

時魔波旬倍更懊惱憂愁不樂，令戒依止具以上事宣告諸龍：「汝當爲我壞瞿曇身。」

時諸惡龍將欲飛空而不能去，語戒依止：「敬奉來命欲往毀壞，適生此心便不得往。」

時戒依止即生恐怖，作如是念：「若我今者現魔大力，令諸惡龍

【現代漢語翻譯】 現代漢語譯本：'如果我確切知道龍有能力，我早就擺脫迷惑，自我約束了。如果它真的能摧毀瞿曇（Gautama，釋迦牟尼的尊稱），我還能恢復我的地位和本心。' 當時，戒依止（Kayi-pratisarana，魔王手下的大將）大魔軍主自己思忖道：『世間難以摧毀的有三種毒：第一是天魔，第二是惡龍，第三是得定五通的仙人。現在我的魔宮已經被破壞，只有龍的境界牢固，光明照耀海中，威力自在，眷屬圍繞，不可思議。龍既然屬於魔，其餘兵眾都歸它統領，現在應當為魔王約束，迅速前往摧毀那個瞿曇。』 魔波旬（Mara Papiyas，欲界第六天的魔王）說：『好啊！好啊！智慧的軍主，你可以快去，到那個龍宮，這樣嚴厲地命令，早點和瞿曇交戰。』 當時，戒依止大魔軍主，向魔王告辭完畢后，就舉起手，普遍告知無數的百千軍眾，唱道：『你們應該趕快整理好盔甲，我現在要前往那個龍王宮，讓那些惡龍興起毒風，傷害瞿曇的性命，使他破碎。』 這樣說完后，所有的軍眾都不能動彈。戒依止的軍眾和自身都不能前進，眼中流淚，汗毛豎立，合掌向魔波旬說：『我們現在不能去，沙門瞿曇（Samana Gautama，對釋迦牟尼的稱呼）奸詐虛偽，變化多端，知道我們家的繫縛，束縛著我們，使我們身內一切火燃，焦沸熱惱，猶如湯煮，我們現在這樣力量不自在，怎麼還能借助力量給別人呢？』 當時，魔波旬更加懊惱，憂愁不樂，讓戒依止把以上的事情宣告給諸龍：『你們應當為我摧毀瞿曇的身體。』 當時，諸惡龍將要飛空卻不能去，告訴戒依止：『我們恭敬地接受命令，想要前往摧毀，剛生起這個念頭就不能去了。』 當時，戒依止就生起恐怖，這樣想：『如果我現在顯現魔的大力，讓諸惡龍』

【English Translation】 English version: 'If I truly knew the dragon had power, I would have long since abandoned my confusion and restrained myself. If it could truly destroy Gautama (a respectful title for Shakyamuni Buddha), I could regain my position and original mind.' At that time, the great demon general Kayi-pratisarana (the one who relies on precepts), thought to himself: 'There are three poisons in the world that are difficult to destroy: first, the heavenly demons; second, the evil dragons; and third, the sages who have attained the five supernatural powers through meditation. Now my demon palace has been destroyed, only the realm of the dragons remains secure, its light shining in the sea, its power unrestrained, surrounded by its retinue, beyond comprehension. Since the dragons belong to the demons, they command all the other troops. Now, I should, on behalf of the demon king, command them to quickly go and destroy that Gautama.' Mara Papiyas (the demon king of the sixth heaven of the desire realm) said: 'Excellent! Excellent! Wise general, you may go quickly to the dragon palace and sternly command them to engage in battle with Gautama as soon as possible.' At that time, the great demon general Kayi-pratisarana, having taken leave of the demon king, raised his hand and proclaimed to the countless thousands of troops, saying: 'You should quickly prepare your armor, for I am now going to the dragon king's palace to have the evil dragons stir up poisonous winds, harm Gautama's life, and shatter him.' Having said this, all the troops were unable to move. Kayi-pratisarana's troops and his own body were unable to advance. Tears streamed from their eyes, their hair stood on end, and they clasped their hands together, saying to Mara Papiyas: 'We are unable to go now. The Samana Gautama (a term for Shakyamuni Buddha) is deceitful and illusory, knowing our family's bonds, binding us, causing all the fires within us to burn, to boil and to be tormented as if in boiling water. We are now so powerless, how can we rely on others for strength?' At that time, Mara Papiyas became even more frustrated, worried, and unhappy. He ordered Kayi-pratisarana to announce the above matters to the dragons: 'You should destroy Gautama's body for me.' At that time, the evil dragons were about to fly into the sky but could not. They said to Kayi-pratisarana: 'We respectfully received the order to go and destroy him, but as soon as we had this thought, we were unable to go.' At that time, Kayi-pratisarana became terrified and thought: 'If I now manifest the great power of the demons, and make the evil dragons'

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心生瞋忿，以瞋忿故則能破壞瞿曇之身。」

時魔波旬及戒依止，化龍宮內作諸蚊虻、蠅疽、毒蟲、死屍、人糞，臭處狼藉充滿其中。諸龍見已於自宮室心不甘樂，作是念言：「是誰化作此惡物也？」雖復思念莫知誰為。

爾時，一切四天下中諸大龍王及其男女大小眷屬悉生瞋忿，即出宮殿至須彌下佉羅坻山。其山平坦，于山頂頭有大聖人先所居住，彼山周匝縱廣正等四萬由旬，一切莊嚴純是七寶，乃至難陀、優婆難陀龍王，亦與無量百千眷屬，舍自住宮往佉羅坻大聖人處請求救濟。彼龍奮身如須彌山，即到彼已，其身皆小猶如銅𣚰。雖如是知不能得語，各各自說我等欲往而不能動，即大憂愁瞋忿停坐。

爾時，復有娑伽羅龍王，亦與無量億那由他百千眷屬，如是伊羅缽龍王，如是善住龍王，如是德叉迦龍王，如是阿那婆達多龍王，如是目真鄰陀龍王，如是海德龍王，如是婆婁那龍王，如是大德龍王，如是那吒達都龍王，如是阿缽羅邏龍王，如是山德龍王，如是牛頭龍王，如是阿藍浮龍王，如是伊羅缽多龍王，如是郁車伽臂龍王，如是婆羅𠜂那龍王，如是斯羅摩羅龍王，如是迦迦吒行龍王，如是稽羅綺龍王，如是水行龍王，如是安阇那殊致龍王，如是迦那迦賓阇那龍王，如是奢俱奢伏綺龍王，乃至

【現代漢語翻譯】 現代漢語譯本：心中生起嗔恨和憤怒，因為這嗔恨和憤怒，就能破壞瞿曇（Gautama，釋迦牟尼的姓）的身體。 當時，魔王波旬（Mara Papiyas，佛教中的魔王）及其戒律依止者，在龍宮內變化出各種蚊子、蒼蠅、毒蟲、死屍、人糞，臭氣熏天，狼藉一片。眾龍見到后，對自己的宮殿感到不悅，心想：『是誰製造出這些污穢之物？』雖然思索，卻不知道是誰所為。 那時，四大天下（Sumeru，佛教宇宙觀中的中心）中所有的大龍王及其男女老少眷屬都生起嗔恨和憤怒，立即離開宮殿，來到須彌山（Mount Sumeru，佛教宇宙觀中的中心山）下的佉羅坻山（Kharadīya，山名）。那山平坦，山頂上曾有大聖人居住。此山周圍縱橫四萬由旬（Yojana，古印度長度單位），一切裝飾都是七寶（七種珍寶），乃至難陀（Nanda，龍王名）、優婆難陀（Upananda，龍王名）龍王，也帶著無數百千眷屬，捨棄自己的宮殿，前往佉羅坻大聖人處請求救濟。那些龍奮起身體，如須彌山一般，到達那裡后，身體都變得像銅缽一樣小。雖然知道是這樣，卻不能說話，各自說自己想去卻不能動，於是非常憂愁，帶著嗔恨和憤怒坐著。 當時，又有娑伽羅（Sagara，龍王名）龍王，也帶著無數億那由他（Nayuta，數量單位）百千眷屬，像這樣，伊羅缽（Airavata，龍王名）龍王，像這樣，善住（Sunitha，龍王名）龍王，像這樣，德叉迦（Takshaka，龍王名）龍王，像這樣，阿那婆達多（Anavatapta，龍王名）龍王，像這樣，目真鄰陀（Mucalinda，龍王名）龍王，像這樣，海德（Haidra，龍王名）龍王，像這樣，婆婁那（Varuna，龍王名）龍王，像這樣，大德（Maharddhi，龍王名）龍王，像這樣，那吒達都（Nata-datu，龍王名）龍王，像這樣，阿缽羅邏（Aparala，龍王名）龍王，像這樣，山德（Shandaka，龍王名）龍王，像這樣，牛頭（Goshirsha，龍王名）龍王，像這樣，阿藍浮（Alambhu，龍王名）龍王，像這樣，伊羅缽多（Airapata，龍王名）龍王，像這樣，郁車伽臂（Utkshepa-bahu，龍王名）龍王，像這樣，婆羅𠜂那（Bharana，龍王名）龍王，像這樣，斯羅摩羅（Saramara，龍王名）龍王，像這樣，迦迦吒行（Karkata-gamin，龍王名）龍王，像這樣，稽羅綺（Kilaki，龍王名）龍王，像這樣，水行（Udaka-gamin，龍王名）龍王，像這樣，安阇那殊致（Anjana-suchi，龍王名）龍王，像這樣，迦那迦賓阇那（Kanakapinjana，龍王名）龍王，像這樣，奢俱奢伏綺（Shakusha-vaki，龍王名）龍王，乃至

【English Translation】 English version: 'When anger and resentment arise in the mind, because of this anger and resentment, they can destroy the body of Gautama (Gautama, the family name of Shakyamuni Buddha).' At that time, Mara Papiyas (Mara Papiyas, the demon king in Buddhism) and his followers, who adhered to his precepts, transformed the dragon palace into a place filled with mosquitoes, flies, poisonous insects, corpses, and human excrement, creating a foul and chaotic mess. When the dragons saw this, they were displeased with their own palaces and thought, 'Who has created these vile things?' Although they pondered, they did not know who was responsible. Then, all the great dragon kings in the four great continents (Sumeru, the center of the Buddhist cosmology) and their male and female, young and old dependents, all became angry and resentful. They immediately left their palaces and went to Mount Kharadīya (Kharadīya, the name of a mountain) below Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology). That mountain was flat, and on its summit, a great sage had once lived. The mountain was forty thousand yojanas (Yojana, an ancient Indian unit of length) in circumference, and all its decorations were made of seven treasures (seven kinds of precious gems). Even Nanda (Nanda, a dragon king) and Upananda (Upananda, a dragon king) dragon kings, along with countless hundreds of thousands of dependents, abandoned their own palaces and went to the great sage at Mount Kharadīya to seek help. Those dragons, with their bodies as large as Mount Sumeru, arrived there, and their bodies became as small as copper bowls. Although they knew this, they could not speak, and each said that they wanted to go but could not move. They were very worried and sat there with anger and resentment. At that time, there was also Sagara (Sagara, a dragon king) dragon king, who also brought countless billions of nayutas (Nayuta, a unit of quantity) of hundreds of thousands of dependents. Similarly, there was Airavata (Airavata, a dragon king) dragon king, similarly, Sunitha (Sunitha, a dragon king) dragon king, similarly, Takshaka (Takshaka, a dragon king) dragon king, similarly, Anavatapta (Anavatapta, a dragon king) dragon king, similarly, Mucalinda (Mucalinda, a dragon king) dragon king, similarly, Haidra (Haidra, a dragon king) dragon king, similarly, Varuna (Varuna, a dragon king) dragon king, similarly, Maharddhi (Maharddhi, a dragon king) dragon king, similarly, Nata-datu (Nata-datu, a dragon king) dragon king, similarly, Aparala (Aparala, a dragon king) dragon king, similarly, Shandaka (Shandaka, a dragon king) dragon king, similarly, Goshirsha (Goshirsha, a dragon king) dragon king, similarly, Alambhu (Alambhu, a dragon king) dragon king, similarly, Airapata (Airapata, a dragon king) dragon king, similarly, Utkshepa-bahu (Utkshepa-bahu, a dragon king) dragon king, similarly, Bharana (Bharana, a dragon king) dragon king, similarly, Saramara (Saramara, a dragon king) dragon king, similarly, Karkata-gamin (Karkata-gamin, a dragon king) dragon king, similarly, Kilaki (Kilaki, a dragon king) dragon king, similarly, Udaka-gamin (Udaka-gamin, a dragon king) dragon king, similarly, Anjana-suchi (Anjana-suchi, a dragon king) dragon king, similarly, Kanakapinjana (Kanakapinjana, a dragon king) dragon king, similarly, Shakusha-vaki (Shakusha-vaki, a dragon king) dragon king, and so on.

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閉眼龍王，乃至白象腋龍王，乃至天利龍王，乃至天婆婆遮羅龍王，乃至天迦龍王，乃至伊羅口龍王，乃至天眼赤龍王，乃至端正龍王，乃至光行龍王，乃至此間閻浮提地八十六千諸大龍王，時彼一切一一龍王，各有無量百千眷屬悉皆來詣此聖人處，請求救濟。如是乃至八十四萬諸海洲中，一一海洲則有無量億那由他百千諸龍，各舍宮宅為救濟故來佉羅坻大聖處。

如是郁單羅拘盧洲中，鼻擔比龍王、大遍龍王，彼二龍王各與無量億那由他百千諸龍眷屬圍繞，請求救濟故來到此聖人住處。

如是弗婆毗提洲中，蘇摩婁叉龍王、婆斯目叉龍王，彼二龍王亦與無量億那由他百千諸眷屬圍繞，悉來到此求于救濟。

如是瞿耶尼洲中，曷賴多那龍王、瞿波羅婆龍王，彼二龍王亦與無量億那由他百千諸龍眷屬圍繞前後隨從，為求救濟故來到此大聖人處。

爾時，復有此四天下八萬四千一切洲中，所有諸龍——卵生、胎生、濕生、化生如是諸龍——如在生處，龍婦、龍男、龍女、龍子，為救濟故一切悉來此大聖人牟尼處所，到已一切皆得小身譬如銅𣚰。

彼龍瞋忿各作是念：「我等本身如須彌山，今者云何如是細小？」

時魔波旬見於諸龍，皆來入此牟尼處所悉受小身。見已，波旬心中懊惱

【現代漢語翻譯】 現代漢語譯本 閉眼龍王（閉著眼睛的龍王），乃至白象腋龍王（像白象腋下的龍王），乃至天利龍王（天上的利益龍王），乃至天婆婆遮羅龍王（天上的婆婆遮羅龍王），乃至天迦龍王（天上的迦龍王），乃至伊羅口龍王（伊羅口中的龍王），乃至天眼赤龍王（天眼是紅色的龍王），乃至端正龍王（外貌端正的龍王），乃至光行龍王（行走時發光的龍王），乃至此間閻浮提（我們所處的這個世界）的八十六千諸大龍王，那時他們每一位龍王，各自都有無量百千的眷屬，都來到這位聖人處，請求救濟。像這樣，乃至八十四萬諸海洲中，每一海洲都有無量億那由他（極大的數量單位）百千的龍，各自捨棄宮殿住所，爲了尋求救濟來到佉羅坻（聖人名）大聖處。 像這樣，在郁單羅拘盧洲（四大部洲之一）中，鼻擔比龍王、大遍龍王，這兩位龍王各自帶領無量億那由他百千的龍眷屬圍繞，爲了請求救濟來到這位聖人住處。 像這樣，在弗婆毗提洲（四大部洲之一）中，蘇摩婁叉龍王、婆斯目叉龍王，這兩位龍王也帶領無量億那由他百千的眷屬圍繞，都來到這裡尋求救濟。 像這樣，在瞿耶尼洲（四大部洲之一）中，曷賴多那龍王、瞿波羅婆龍王，這兩位龍王也帶領無量億那由他百千的龍眷屬前後隨從，爲了尋求救濟來到這位大聖人處。 那時，又有這四天下（指整個世界）八萬四千一切洲中，所有的龍——卵生的、胎生的、濕生的、化生的這些龍——像在出生的地方一樣，龍婦、龍男、龍女、龍子，爲了尋求救濟，全都來到這位大聖人牟尼（佛陀的稱號）的處所，到達后，一切都變得身體很小，像銅𣚰一樣。 那些龍憤怒地各自想著：『我們原本的身體像須彌山（佛教中的聖山）一樣，現在怎麼會如此細小？』 當時，魔波旬（佛教中的魔王）看到那些龍，都來到牟尼的處所，都變得身體很小。看到后，波旬心中懊惱。

【English Translation】 English version The Blind Dragon King, and even the White Elephant Axilla Dragon King, and even the Heavenly Benefit Dragon King, and even the Heavenly Pava-chara Dragon King, and even the Heavenly Ka Dragon King, and even the Ira-mouth Dragon King, and even the Heavenly Red-eyed Dragon King, and even the Upright Dragon King, and even the Light-walking Dragon King, and even the eighty-six thousand great Dragon Kings of this Jambudvipa (the world we live in), at that time each of those Dragon Kings, each with countless hundreds of thousands of attendants, all came to this sage's place, seeking salvation. Likewise, even in the eighty-four hundred thousand ocean continents, each ocean continent had countless billions of nayutas (a very large number unit) of hundreds of thousands of dragons, each abandoning their palaces and residences, came to the great sage Khara-dhi (name of a sage) for the sake of seeking salvation. Likewise, in Uttarakuru (one of the four great continents), the Nasika-dambi Dragon King and the Great-spreading Dragon King, these two Dragon Kings, each surrounded by countless billions of nayutas of hundreds of thousands of dragon attendants, came to this sage's dwelling place seeking salvation. Likewise, in Purva-videha (one of the four great continents), the Soma-ruksha Dragon King and the Bhas-muksha Dragon King, these two Dragon Kings also surrounded by countless billions of nayutas of hundreds of thousands of attendants, all came here seeking salvation. Likewise, in Godaniya (one of the four great continents), the Harita-dana Dragon King and the Gopala-bhava Dragon King, these two Dragon Kings also surrounded by countless billions of nayutas of hundreds of thousands of dragon attendants, followed before and after, came to this great sage's place for the sake of seeking salvation. At that time, there were also all the dragons in the eighty-four thousand continents of these four worlds (referring to the entire world) - those born from eggs, those born from wombs, those born from moisture, and those born by transformation - like in their birthplaces, dragon wives, dragon men, dragon daughters, and dragon sons, all came to this great sage Muni's (title of Buddha) place for the sake of salvation. Upon arriving, all became small in body, like a copper bowl. Those dragons, in their anger, each thought: 'Our original bodies were like Mount Sumeru (a sacred mountain in Buddhism), how can we be so small now?' At that time, Mara Papiyas (the demon king in Buddhism) saw those dragons, all coming to Muni's place and all becoming small in body. Upon seeing this, Papiyas was distressed in his heart.

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，亦生瞋忿怖畏不安，語其眾軍及眷屬言：「汝等看此一切諸龍，以我力故變其宮殿，化作一切蚊虻、毒蠅，及余臭惡種種糞穢，皆舍自家來詣大山聖人處所，悉失勢力無復自在，不能毀壞沙門瞿曇。」

時戒依止大魔軍主白波旬言：「大王莫愁，愿聽我語。如是諸龍受此身者，非是沙門瞿曇所化，龍自集會一處戲笑作於是身，望得方便害彼釋子。」

魔波旬言：「如是者善。汝可速去聽問彼龍，說何語言作何方便，可得令彼沙門瞿曇破壞離散？若得碎者，我境界勝，龍宮亦全。」

時戒依止大魔軍主，前後導從百千萬眾欲往彼山，發於自家乘空而進。爾時，世尊宣揚過去一切諸愿通達顯示究竟無餘，一切聖人現在世者，一切牟尼處所作證，一切眾生教化畢了，一切諸佛眷屬家生，奮迅境界皆已示現。一切菩薩摩訶薩眾，所得壽命一種無差。一切天、龍、夜叉、羅剎、人及非人，得見一切諸佛剎土，光明遍照種種莊嚴心皆歡喜。十方一切余佛剎中，此剎光明最勝巍巍，福德因緣得此殊勝。余佛剎中一切五道皆來此剎，供養禮拜釋迦如來。

是時，佛神力故，此娑婆界及十方佛土一切眾生入佛身內，如是神通諸佛境界三摩提力。彼諸眾生見佛身光，出過十方一切諸佛世界，普皆充滿照曜殊特能

【現代漢語翻譯】 現代漢語譯本：也因此生起嗔恨、憤怒、恐懼、不安，對其軍隊和眷屬說：『你們看這些龍，因為我的力量，改變了它們的宮殿，化作一切蚊子、牛虻、毒蠅，以及其他臭穢的糞便，都捨棄自己的家來到大山聖人的處所，全都失去了力量，不再自由，不能毀壞沙門瞿曇（釋迦牟尼佛）。』 當時，戒依止（魔王的侍從）大魔軍主對波旬（魔王）說：『大王不必憂愁，請聽我說。這些龍變成這樣，不是沙門瞿曇所化，是龍自己在一處嬉戲，變成這樣的身體，希望找到機會來加害那位釋迦牟尼的弟子。』 魔波旬說：『這樣很好。你可快去問那些龍，它們說了什麼話，用了什麼方法，可以使沙門瞿曇破壞離散？如果能使他破碎，我的境界就勝了，龍宮也保全了。』 當時，戒依止大魔軍主，前後帶領著成百上千萬的部眾，想要前往那座山，從自己的住處騰空而起。那時，世尊（釋迦牟尼佛）宣揚過去一切諸愿，通達顯示究竟無餘，一切聖人現在世者，一切牟尼（聖人）處所作證，一切眾生教化完畢，一切諸佛眷屬家生，奮迅境界都已示現。一切菩薩摩訶薩眾，所得壽命都是一樣的。一切天、龍、夜叉、羅剎、人以及非人，得見一切諸佛剎土，光明遍照，種種莊嚴，心中都歡喜。十方一切其他佛剎中，此剎的光明最為殊勝巍峨，因福德因緣而得到這種殊勝。其他佛剎中一切五道眾生都來到此剎，供養禮拜釋迦如來。 這時，由於佛的神力，這個娑婆世界和十方佛土的一切眾生都進入佛的身內，這就是神通諸佛境界三摩提（禪定）的力量。那些眾生看到佛身的光芒，超過十方一切諸佛世界，普遍充滿，照耀特別，能夠

【English Translation】 English version: And thus arose anger, resentment, fear, and unease. He said to his army and retinue, 'Look at all these dragons. Because of my power, they have transformed their palaces into all sorts of mosquitoes, horseflies, poisonous flies, and other foul and filthy excrement. They have all abandoned their homes to come to the place of the great mountain sage. They have all lost their power, are no longer free, and cannot destroy the Shramana Gautama (Shakyamuni Buddha).' At that time, the great demon army chief, Jie Yizhi (a servant of the demon king), said to Mara Papiyas (the demon king), 'Great King, do not worry. Please listen to me. These dragons who have taken this form were not transformed by the Shramana Gautama. The dragons themselves were playing in one place and took on these bodies, hoping to find a way to harm that disciple of Shakyamuni.' Mara Papiyas said, 'That is good. You may quickly go and ask those dragons what they said and what methods they used to cause the Shramana Gautama to be destroyed and scattered. If he can be broken, my realm will be victorious, and the dragon palaces will be preserved.' At that time, the great demon army chief, Jie Yizhi, led hundreds of millions of followers, wanting to go to that mountain, and rose into the air from his own dwelling. At that time, the World Honored One (Shakyamuni Buddha) proclaimed all the past vows, thoroughly revealing the ultimate without remainder. All the sages who are in the present world, all the Munis (sages) who have attained enlightenment, all the sentient beings who have been taught, all the families of the Buddhas, and the swift and powerful realms have all been manifested. All the Bodhisattva Mahasattvas have the same lifespan. All the gods, dragons, yakshas, rakshasas, humans, and non-humans were able to see all the Buddha lands, with light shining everywhere, adorned with various splendors, and their hearts were filled with joy. Among all the other Buddha lands in the ten directions, the light of this land was the most magnificent and majestic, and it attained this superiority due to the causes and conditions of merit. All beings of the five paths from other Buddha lands came to this land to make offerings and pay homage to Shakyamuni Tathagata. At this time, due to the Buddha's divine power, all the sentient beings of this Saha world and the Buddha lands of the ten directions entered the Buddha's body. This is the power of the Samadhi (meditative concentration) of the divine realms of the Buddhas. Those sentient beings saw the light of the Buddha's body, which surpassed all the Buddha worlds of the ten directions, universally filling and illuminating them in a special way, and was able to

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蔽餘光。于自坐處作如是說：「釋迦如來不可思議未曾聞見。」彼諸菩薩如是說已，各以種種華香寶衣袈裟纓絡種種音樂供養如來，供養畢已無量百千右繞禮拜，悉皆退坐。

時此大眾，一切天、龍、夜叉、羅剎、阿修羅、迦婁羅、緊陀羅、摩睺羅伽、鳩槃茶、薜荔、多毗舍、遮富單那、迦吒富、單那，乃至一切人及非人，亦設種種供養，如前作禮右繞畢皆退坐，如是聽法。

時戒依止大魔軍主，將領眷屬在於閻浮地上游行。爾時，如來在眾中坐，示現常身安然不動。大魔軍主見已念言：「沙門瞿曇示現大身，今複本形在摩伽陀國端坐不異，或能見我大魔軍眾，怖畏失力無復神通。」彼戒依止大魔軍主復作是念：「沙門瞿曇多諸巧慧，或能於我欲生噁心，我今先當到瞿曇所，看彼道術方便因緣，試共談論觀其詐偽。」

時戒依止大魔軍主，眷屬圍繞前至佛所，對如來立而說偈言：

「未能度脫于自身，　　生死海中得出離， 　何以誑他眾生類，　　云我安汝置涅槃。」

爾時，如來答戒依止大魔軍主而說偈言：

「我久超度流轉海，　　更不生於諸有中， 　慈悲愍念諸群生，　　是故說于出要道。 　汝于往昔無數劫，　　已發最勝菩提心， 　值遇然燈佛世尊，　　修行佈施及持

【現代漢語翻譯】 現代漢語譯本 遮蔽了餘光。在自己座位上這樣說道：『釋迦如來真是不可思議，前所未聞，前所未見。』這些菩薩這樣說完后，各自用各種鮮花、香料、寶衣、袈裟、瓔珞和各種音樂供養如來。供養完畢后，無數百千次右繞禮拜，然後都退回座位。 這時，大眾中所有的天、龍、夜叉（Yaksha，一種守護神）、羅剎（Rakshasa，一種惡鬼）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊陀羅（Kinnara，一種音樂神）、摩睺羅伽（Mahoraga，一種大蟒神）、鳩槃茶（Kumbhanda，一種守宮神）、薜荔（Pisaca，一種食人鬼）、多毗舍（Dapisa，一種惡鬼）、遮富單那（Putana，一種臭鬼）、迦吒富單那（Kataputana，一種極臭鬼），乃至所有的人和非人，也都設定各種供養，像之前一樣作禮右繞完畢后都退回座位，這樣聽法。 這時，戒依止大魔軍主，率領眷屬在閻浮提（Jambudvipa，指我們所居住的這個世界）上。當時，如來在眾人中坐著，示現常身安然不動。大魔軍主看到後心想：『沙門瞿曇示現大身，現在又恢復原形在摩伽陀國（Magadha，古印度的一個王國）端坐不動，或許能看到我的大魔軍眾，讓他們恐懼失去力量，不再有神通。』戒依止大魔軍主又想：『沙門瞿曇有很多巧妙的智慧，或許會對我產生惡意，我現在應該先到瞿曇那裡，看看他的道術方便因緣，試著和他談論，觀察他的虛偽。』 這時，戒依止大魔軍主，被眷屬圍繞著來到佛陀面前，對著如來站立，並說偈語： 『自己都未能從生死苦海中解脫出來， 又怎麼能欺騙其他眾生， 說能讓他們安穩地進入涅槃（Nirvana，佛教的最高境界）？』 這時，如來回答戒依止大魔軍主，並說偈語： 『我早已超越了輪迴的苦海， 不再生於任何存在之中， 因為慈悲憐憫一切眾生， 所以才宣說解脫之道。 你在過去無數劫中， 已經發起了最殊勝的菩提心（Bodhi，覺悟之心）， 曾遇到燃燈佛（Dipankara，過去佛）世尊， 修行佈施和持戒。』

【English Translation】 English version obscured the remaining light. In their own seats, they spoke thus: 'The Tathagata Shakyamuni is inconceivable, never before heard or seen.' Having spoken thus, those Bodhisattvas each offered various flowers, incense, precious garments, kasayas, necklaces, and various musical instruments to the Tathagata. After completing their offerings, they circumambulated and bowed countless hundreds and thousands of times, and then all retreated to their seats. At this time, all the gods, dragons, yakshas (Yaksha, a type of guardian deity), rakshasas (Rakshasa, a type of demon), asuras (Asura, a type of warring god), garudas (Garuda, a type of golden-winged bird god), kinnaras (Kinnara, a type of musical deity), mahoragas (Mahoraga, a type of great serpent god), kumbhandas (Kumbhanda, a type of guardian deity), pisacas (Pisaca, a type of flesh-eating ghost), dapisas (Dapisa, a type of evil ghost), putanas (Putana, a type of foul-smelling ghost), kataputanas (Kataputana, a type of extremely foul-smelling ghost), and even all humans and non-humans, also set up various offerings. Like before, they bowed and circumambulated, and then all retreated to their seats, listening to the Dharma in this way. At this time, the great demon lord, Sila-pratisthita, leading his retinue, was on Jambudvipa (Jambudvipa, referring to the world we inhabit). At that time, the Tathagata was sitting among the assembly, manifesting his constant form, peaceful and unmoving. Upon seeing this, the great demon lord thought: 'The Shramana Gautama manifested a great body, and now he has returned to his original form, sitting still in the country of Magadha (Magadha, an ancient kingdom in India). Perhaps he can see my great demon army, causing them to fear, lose their strength, and no longer have supernatural powers.' The great demon lord, Sila-pratisthita, further thought: 'The Shramana Gautama has much skillful wisdom, perhaps he will harbor ill intentions towards me. I should go to Gautama first, see the causes and conditions of his skillful means, try to discuss with him, and observe his deceit.' At this time, the great demon lord, Sila-pratisthita, surrounded by his retinue, came before the Buddha, stood facing the Tathagata, and spoke in verse: 'Unable to liberate yourself from the sea of birth and death, How can you deceive other sentient beings, Saying that you can place them securely in Nirvana (Nirvana, the highest state in Buddhism)?' At this time, the Tathagata answered the great demon lord, Sila-pratisthita, and spoke in verse: 'I have long since transcended the sea of transmigration, And will no longer be born in any existence, Out of compassion and pity for all sentient beings, I therefore proclaim the path of liberation. In countless past kalpas (eons), You have already generated the most supreme Bodhi mind (Bodhi, the mind of enlightenment), You have encountered the World Honored One, Dipankara (Dipankara, a past Buddha), And practiced giving and keeping the precepts.'

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戒。 　如是過去億千佛，　　悉已恭敬曾供養， 　當得於此清凈乘，　　我今決定授汝記， 　未來成佛還如我，　　云何乃說誑眾生？ 　我今施汝智慧眼，　　可念前生行本末。 　時戒依止魔軍主，　　即得宿命識往身， 　頭陀苦節習於禪，　　業果福德皆明瞭。」

時戒依止大魔軍主聞此偈已，念彼過去福德因緣，對於如來五體布地，眼中淚出，長跪合掌，作如是言：「如來世尊！我大懊悔、我大慚愧，如大癡人如迷如醉如著鬼癲，我念過去經一阿僧祇劫，大精進力發阿耨多羅三藐三菩提心，行六波羅蜜，修習聖道作諸福德，值佛現在種種供養，聽受妙法發弘誓願。乃至迦葉如來法中有一比丘說聲聞法，有大乘人說菩薩法，我于爾時心錯、口惡謗此說人，言是魔語或魔眷屬，大乘人邊說小乘過。如是惡口說因緣故，我于彼中迦葉如來不授我記得阿耨多羅三藐三菩提。以彼惡口罪業因緣，我于彼死魔界中生，受是身來已經五十七億千歲。世尊！我寧更歷六百千年受地獄苦，終不一念失阿耨多羅三藐三菩提心，何況退於四梵行念？」第一、第二如是懺悔，乃至第三如是懺悔，並余眷屬亦復如是。「又過去世流轉際中，如是當來于生死海及在地獄，終不暫退阿耨多羅三藐三菩提心。」

佛言：「

【現代漢語翻譯】 現代漢語譯本： 『戒』（戒律）。 『如是過去億千佛，悉已恭敬曾供養，當得於此清凈乘，我今決定授汝記，未來成佛還如我，云何乃說誑眾生？我今施汝智慧眼，可念前生行本末。時戒依止魔軍主，即得宿命識往身，頭陀苦節習於禪，業果福德皆明瞭。』 當時，『戒』（戒律）依止大魔軍主，聽聞此偈后，憶念起過去福德因緣，對如來五體投地，眼中流淚，長跪合掌，這樣說道：『如來世尊！我非常懊悔，非常慚愧，像個大傻瓜，像迷路、醉酒、被鬼附身一樣癲狂。我記得過去經歷一個阿僧祇劫（無數個大劫），以大精進力發阿耨多羅三藐三菩提心（無上正等正覺之心），修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），修習聖道，做各種福德，值遇佛陀在世，進行種種供養，聽受微妙佛法，發下宏大誓願。乃至在迦葉如來（過去佛名）的教法中，有一位比丘說聲聞法（小乘法），有大乘人說菩薩法，我當時心生錯亂，口出惡語，誹謗那些說法的人，說他們是魔語或者魔的眷屬，在大乘人面前說小乘的過失。因為這樣惡口誹謗的因緣，我在迦葉如來那裡沒有被授記得到阿耨多羅三藐三菩提。因為惡口罪業的因緣，我死後在魔界中出生，受這個身體已經五十七億千年了。世尊！我寧願再經歷六百千年受地獄之苦，也終不一念失去阿耨多羅三藐三菩提心，更何況退失四梵行（慈、悲、喜、舍）的念頭？』第一、第二這樣懺悔，乃至第三這樣懺悔，並且其餘眷屬也這樣懺悔。『又在過去世流轉的過程中，以及未來在生死苦海和地獄中，我終不暫退阿耨多羅三藐三菩提心。』 佛說：『

【English Translation】 English version: 'Śīla' (Precepts). 'Thus, countless Buddhas of the past, all have respectfully made offerings. You shall attain this pure vehicle. I now definitively bestow upon you the prediction. In the future, you will become a Buddha just like me. How could you then deceive sentient beings? I now grant you the eye of wisdom, so you may recall the beginning and end of your past lives. When Śīla relied on the Lord of the Demon Army, he immediately gained the knowledge of his past lives. He practiced asceticism and meditation, and clearly understood the karmic results and merits.' At that time, 'Śīla' (Precepts), relying on the Great Lord of the Demon Army, upon hearing this verse, recalled the causes and conditions of his past merits. He prostrated himself before the Tathāgata, with tears in his eyes, knelt with palms together, and spoke thus: 'Tathāgata, World Honored One! I am deeply remorseful, deeply ashamed, like a great fool, lost, drunk, or possessed by a demon. I remember in the past, after an asamkhya kalpa (countless great eons), with great diligence, I generated the mind of Anuttarā-samyak-sambodhi (supreme perfect enlightenment), practiced the six pāramitās (generosity, morality, patience, diligence, meditation, wisdom), cultivated the holy path, performed various meritorious deeds, encountered Buddhas in the world, made various offerings, listened to the wonderful Dharma, and made great vows. Even in the Dharma of Kāśyapa Buddha (a past Buddha), there was a Bhikṣu who spoke of the Śrāvakayāna (the Vehicle of Hearers), and there were Mahāyāna practitioners who spoke of the Bodhisattva path. At that time, my mind was confused, and I spoke evil words, slandering those who spoke, saying they were demonic or belonged to the demon's retinue, and spoke of the faults of the Śrāvakayāna in front of the Mahāyāna practitioners. Because of the cause and condition of such evil speech, I was not given the prediction of attaining Anuttarā-samyak-sambodhi by Kāśyapa Buddha. Due to the karmic consequences of that evil speech, I was born in the realm of demons after death, and have been in this body for fifty-seven billion years. World Honored One! I would rather endure the suffering of hell for another six hundred million years, than lose the mind of Anuttarā-samyak-sambodhi for even a single moment, let alone retreat from the thoughts of the four Brahmavihāras (loving-kindness, compassion, joy, equanimity)?' He repented in this way the first, second, and even the third time, and his retinue also repented in the same way. 'Moreover, in the course of past lives, and in the future in the sea of birth and death and in hell, I will never retreat from the mind of Anuttarā-samyak-sambodhi.' The Buddha said: '

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軍主！善哉，善哉！善男子！若復有人，燃于大燈如須彌山，並七寶物于無量世供養諸佛，是福德聚不如有人至心慈悲發菩提心。何以故？發是心者，乃是供養十方諸佛，彼過去福此最為勝。汝善男子！今盡此罪更莫余念，生死五陰一切有中得導師身。」

爾時戒依止菩薩摩訶薩，即于坐處得法順忍，從坐而起頭面作禮繞佛三匝，即脫身上無價寶衣真珠瓔珞供養如來。脫佈施已，說偈問言：

「菩薩云何修諸法？　　達了一切悉皆空， 　觀察世間如水泡，　　能盡諸有無明縛。 　一切惡見性非實，　　得勝無生順忍心， 　常于菩提道中行，　　能令眾生得解脫。」

爾時，世尊答戒依止而說偈言：

「不動如山四種心，　　智慧之人乃能有， 　無量億劫受諸苦，　　為愍一切諸眾生。 　佛說禁戒堅固持，　　乃至不破如一點， 　一切三世佛正法，　　具足圓滿悉能行。」

爾時，八萬四千魔軍及戒依止菩薩眷屬，聞戒依止得授記已心大歡喜，即于佛前至心悔過，一切皆發阿耨多羅三藐三菩提心，此菩提心名為三昧順菩提心。得此心已，歡喜踴躍，各各脫衣以用佈施，佈施已坐。

爾時，波旬見其軍主並及眷屬已歸依佛，心生瞋忿苦惱不安，更大怖畏作如是言：「我今得出沙

【現代漢語翻譯】 現代漢語譯本： 軍主啊！太好了，太好了！善男子！如果有人，點燃像須彌山（佛教中的聖山）一樣大的燈，並且用七寶（佛教中珍貴的七種寶物）在無量世中供養諸佛，這樣的福德積累，不如有人至誠慈悲地發起菩提心（覺悟之心）。為什麼呢？因為發起這種心的人，才是真正供養十方諸佛，他過去所積累的福德，以這種發心最為殊勝。你這位善男子！現在要徹底懺悔你的罪過，不要再有其他念頭，在生死輪迴的五蘊（色、受、想、行、識）和一切存在中，你將獲得導師的身份。 當時，戒依止菩薩摩訶薩（一位以持戒為修行重點的菩薩），就在座位上獲得了法順忍（對佛法的順從和忍耐），他從座位上站起來，向佛陀頂禮，繞佛三圈，然後脫下身上無價的寶衣和珍珠瓔珞供養如來。佈施完畢后，他以偈頌的形式問道： 『菩薩如何修習諸法？通達一切法都是空性的，觀察世間如水泡般虛幻，能夠斷盡一切有（三界）的無明束縛。一切錯誤的見解本質上都不是真實的，獲得殊勝的無生法忍（對無生無滅的真理的領悟），常常在菩提道中修行，能夠使眾生得到解脫。』 當時，世尊回答戒依止菩薩，也以偈頌的形式說道： 『像山一樣不動搖的四種心（慈、悲、喜、舍），只有有智慧的人才能擁有，他們爲了憐憫一切眾生，在無量億劫中承受各種痛苦。佛陀所說的禁戒要堅固地持守，乃至不能破壞像一點點那樣，一切三世（過去、現在、未來）諸佛的正法，都要具足圓滿地去實行。』 當時，八萬四千魔軍以及戒依止菩薩的眷屬，聽到戒依止菩薩得到授記（佛陀預言他未來成佛）后，心中非常歡喜，就在佛前至誠懺悔過錯，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），這種菩提心被稱為三昧順菩提心。得到這種心后，他們歡喜踴躍，各自脫下衣服用來佈施，佈施完畢后就坐下來。 當時，波旬（魔王）看到他的軍主以及眷屬都皈依了佛陀，心中生起嗔恨和苦惱，感到不安，更加恐懼，於是說道：『我現在要離開沙…』

【English Translation】 English version: O Lord of the army! Excellent, excellent! Good man! If there is someone who lights a great lamp as large as Mount Sumeru (a sacred mountain in Buddhism), and offers various precious objects for countless eons to all the Buddhas, the accumulation of merit from that is not as great as someone who sincerely and compassionately generates the Bodhi mind (the mind of enlightenment). Why is that? Because one who generates this mind is truly making offerings to all the Buddhas in the ten directions, and their past merit is surpassed by this generation of mind. You, good man! Now, completely repent of your sins and do not have any other thoughts. In the cycle of birth and death, in the five aggregates (form, feeling, perception, mental formations, and consciousness) and in all existence, you will attain the status of a guide. At that time, Bodhisattva Precept-Reliance (a Bodhisattva who focuses on upholding precepts), right there in his seat, attained the Dharma-compliant forbearance (acceptance and patience towards the Dharma). He rose from his seat, bowed his head to the Buddha, circumambulated the Buddha three times, and then took off his priceless robes and pearl necklaces to offer to the Tathagata. After making the offering, he asked in verse: 'How do Bodhisattvas cultivate all dharmas? By understanding that all dharmas are empty, observing the world as illusory as a water bubble, they can exhaust the bonds of ignorance in all existence (the three realms). All wrong views are not real in nature, they attain the superior forbearance of non-arising (understanding of the truth of non-birth and non-death), they constantly practice on the path of Bodhi, and they can lead sentient beings to liberation.' At that time, the World Honored One answered Bodhisattva Precept-Reliance, also in verse: 'The four minds that are as unmoving as a mountain (loving-kindness, compassion, joy, and equanimity), only those with wisdom can possess. They endure all kinds of suffering for countless eons, out of compassion for all sentient beings. The precepts spoken by the Buddha should be firmly upheld, not even broken by a tiny bit. All the true Dharma of the Buddhas of the three times (past, present, and future), should be fully and completely practiced.' At that time, the eighty-four thousand demon soldiers and the retinue of Bodhisattva Precept-Reliance, upon hearing that Bodhisattva Precept-Reliance had received a prediction (Buddha's prophecy of his future Buddhahood), were greatly delighted. They sincerely repented of their wrongdoings before the Buddha, and all generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment). This Bodhi mind is called the Samadhi-compliant Bodhi mind. Having attained this mind, they rejoiced and leaped for joy, each taking off their clothes to use as offerings. After making the offerings, they sat down. At that time, Mara (the demon king), seeing that his army chief and his retinue had all taken refuge in the Buddha, felt anger and distress in his heart, and became uneasy and more fearful. He then said: 'I will now leave the sa...'

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門腹中，復失眷屬，未知幾人於此得出？作佛弟子有幾人在？速閉城門，莫放一人令其出外，自魔境界安隱住止。」

爾時，世尊更為彼魔大眾眷屬說三種梵行，所謂眾生攀緣、法攀緣、離攀緣，如虛空眼品中說。

爾時，一切諸天龍王，悉皆集會佉羅坻山牟尼聖人處所中住，彼一切龍各見自形小如銅𣚰欲動不能，遊行絕望思念舊體，懊惱細身宛轉彼中，不得自在怖畏毛豎，一切相與向難陀、跋難陀王邊，禮拜作如是言：「大王！我龍國土，今者所有蚊虻、蒼蠅、毒蟲、糞穢種種不凈，皆是瞿曇之所為也。是故我等皆舍宮宅，來到此間求覓救濟，又不能得離於小身及以怖畏。若能歸依佛世尊者可得免脫。」

是時，難陀、跋難陀龍王作如是言：「沙門瞿曇多諸方便種種幻術，能內一切娑婆佛剎安置身中，於我龍家亦復化作一切諸惡，令我怖畏來此求救。今者沙門自失勢力，無複方便神通道術，身今如本坐舊座中豈能救我？如是小身既造此獄，安置於我皆不得去，何能救濟令無怖畏？一切諸龍系屬波旬，欲界自在唯有魔力，今可禮拜求出此難，各各還家安隱而住。」

爾時，伊羅婆龍王復作是言：「汝等諸龍莫生懊惱。何以故？沙門瞿曇已能降伏魔之眷屬，群臣人民作于弟子，唯魔王在喪失本

【現代漢語翻譯】 現代漢語譯本：'城門之內，又失去了眷屬，不知有多少人能從中逃脫？成為佛弟子的又有多少人？快關閉城門，不要放走一人，讓他們在魔的境界中安穩住下。' 現代漢語譯本：'那時，世尊又為那些魔眾眷屬說了三種梵行，即眾生攀緣、法攀緣和離攀緣，如同《虛空眼品》中所說。' 現代漢語譯本：'那時，一切諸天龍王都住在佉羅坻山（Khara-dhī mountain）牟尼聖人的住所。那些龍都看到自己的身體變得像銅缽一樣小，想要動彈卻不能，絕望地思念著原來的身體，懊惱地在其中翻滾，不得自在，恐懼得毛髮豎立。他們一起向難陀（Nanda）、跋難陀（Upananda）龍王禮拜，說道：「大王！我們龍的國土，現在所有的蚊子、蒼蠅、毒蟲、糞便等各種不凈之物，都是瞿曇（Gautama）所為。因此，我們都捨棄了宮殿，來到這裡尋求救濟，卻仍然無法擺脫這渺小的身體和恐懼。如果能皈依佛世尊，或許可以得到解脫。」' 現代漢語譯本：'這時，難陀、跋難陀龍王這樣說道：「沙門瞿曇有很多方便和各種幻術，能將整個娑婆佛剎（Saha Buddha-kṣetra）安置在自己身中，在我們的龍宮中也幻化出各種惡事，讓我們恐懼地來此求救。現在沙門自己失去了力量，沒有了方便神通和法術，身體像原來一樣坐在舊位上，怎麼可能救我們？像這樣渺小的身體既然造就了這個牢獄，安置在我們身上，都無法離開，又怎麼能救濟我們，讓我們不再恐懼？一切龍都隸屬於波旬（Pāpīyas），欲界自在的只有魔的力量，現在可以禮拜他，求他讓我們脫離這個困境，各自回家安穩地住下。」' 現代漢語譯本：'這時，伊羅婆（Elapatra）龍王又說道：「你們這些龍不要懊惱。為什麼呢？沙門瞿曇已經能夠降伏魔的眷屬，讓群臣百姓都成為他的弟子，只有魔王還在喪失他原本的勢力。」'

【English Translation】 English version: 'Within the city gates, they have again lost their families; it is unknown how many people can escape from here? How many have become disciples of the Buddha? Quickly close the city gates, do not let a single person leave, let them dwell peacefully within the realm of Mara.' English version: 'At that time, the World Honored One further spoke to those demon retinues about the three kinds of Brahma conduct, namely, clinging to beings, clinging to dharmas, and detachment from clinging, as described in the 'Eye of Emptiness' chapter.' English version: 'At that time, all the heavenly dragon kings were dwelling at the abode of the Muni sage on Khara-dhī mountain. Each of those dragons saw their own forms become as small as a copper bowl, wanting to move but unable to, despairingly thinking of their former bodies, and agonizingly writhing within, unable to be free, their hair standing on end in fear. Together, they went to King Nanda and King Upananda, bowed, and said: 'Great Kings! Our dragon kingdoms, now all the mosquitoes, flies, poisonous insects, filth, and various impurities, are all the doing of Gautama. Therefore, we have all abandoned our palaces and come here seeking salvation, yet we still cannot escape this small body and fear. If we can take refuge in the World Honored Buddha, perhaps we can be liberated.' English version: 'At this time, King Nanda and King Upananda spoke thus: 'The Shramana Gautama has many skillful means and various illusions, able to place the entire Saha Buddha-kṣetra within his own body, and in our dragon palaces, he also conjures all kinds of evil, causing us to come here in fear seeking salvation. Now the Shramana himself has lost his power, without skillful means, supernatural powers, and magic, his body is sitting in its old seat as before, how can he save us? Since this small body has created this prison and placed it upon us, we cannot leave, how can he save us and free us from fear? All dragons belong to Pāpīyas, and only the power of Mara is free in the desire realm. Now we can bow to him, ask him to release us from this difficulty, and each return home to dwell in peace.' English version: 'At this time, King Elapatra further said: 'You dragons, do not be distressed. Why? The Shramana Gautama has already been able to subdue the retinues of Mara, making the ministers and people his disciples, only the Mara king is still losing his original power.'

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心及其神力，云何當能救濟汝等？」時諸龍王，聞伊羅婆如是說已，或有禮拜四天王者，或有禮拜帝釋天者，或有禮拜須夜摩天，或有禮拜刪兜率陀，或有禮拜化樂天者，或有禮拜他化自在，或有禮拜大梵天者。

爾時，娑伽羅龍王復語一切諸龍王言：「汝等不見彼諸天王、人及非人、聖賢雜類，禮拜供養沙門瞿曇而歸依耶？」爾時諸龍即復歸依其餘仙聖。

時彼山頂有六聖人：第一名蘇尸摩、第二名那籌、第三名阿收求多、第四名毗梨呵、第五名婆揭蒱、第六名殊致阿羅娑(隋言光味)。彼一切龍，或有歸於蘇尸摩邊作禮拜者，或有歸依于那籌者，或有禮拜阿收求多，或有禮拜毗梨呵者，或有歸依婆揭蒱者，或有歸依殊致羅娑。彼一切龍，皆悉歸命此六聖人請求救濟，是六聖人得五神通，悉各在於雪山邊住。

彼五聖人皆在殊致羅娑菩薩摩訶薩大聖人所，聽於正法。時殊致羅娑菩薩，亦以種種無量言辭，讚歎釋迦如來神德。時五聖人悉聞一切龍王哭聲，求乞救濟。聞已即起，白殊致羅娑菩薩摩訶薩言：「大德頗聞彼龍啼哭、㘁啕、求救聲不？」

答言：「已聞。」

「大士！今聖人處，一切諸龍大懊惱心，我等聞知尚欲往救，況大德乎？唯愿慈悲往至彼所，救一切龍與其解脫。」

【現代漢語翻譯】 現代漢語譯本：'你們的心和神力，又怎能救濟你們呢？' 當時，眾龍王聽了伊羅婆這樣說后，有的禮拜四天王，有的禮拜帝釋天（Indra），有的禮拜須夜摩天（Suyama），有的禮拜刪兜率陀天（Tusita），有的禮拜化樂天（Nirmanarati），有的禮拜他化自在天（Paranirmitavasavartin），有的禮拜大梵天（Mahabrahma）。 這時，娑伽羅龍王（Sagara）又對所有龍王說：'你們難道沒看見那些天王、人和非人、聖賢雜類，都禮拜供養沙門瞿曇（Samana Gautama，即釋迦牟尼佛）並歸依他嗎？' 這時，眾龍又轉而歸依其他的仙人和聖人。 當時，山頂上有六位聖人：第一位名叫蘇尸摩（Susima），第二位名叫那籌（Nacau），第三位名叫阿收求多（Asukuta），第四位名叫毗梨呵（Viriha），第五位名叫婆揭蒱（Bhagava），第六位名叫殊致阿羅娑（Sucira-rasa，意為光味）。所有的龍，有的歸依蘇尸摩並向他禮拜，有的歸依那籌，有的禮拜阿收求多，有的禮拜毗梨呵，有的歸依婆揭蒱，有的歸依殊致羅娑。所有的龍都歸命這六位聖人，請求救濟。這六位聖人都有五神通，都住在雪山邊。 這五位聖人都在殊致羅娑菩薩摩訶薩（Sucira-rasa Bodhisattva Mahasattva）這位大聖人那裡，聽聞正法。當時，殊致羅娑菩薩也用種種無量的言辭，讚歎釋迦如來（Sakya Tathagata）的神德。這時，五位聖人都聽到了所有龍王的哭聲，求乞救濟。聽后，他們立即起身，對殊致羅娑菩薩摩訶薩說：'大德，您聽到那些龍的啼哭、哀嚎、求救的聲音了嗎？' 殊致羅娑菩薩回答說：'我已經聽到了。' 五位聖人說：'大士！現在聖人所在之處，所有的龍都非常懊惱，我們聽到了都想前去救助，更何況是大德您呢？希望您能慈悲前往那裡，救度所有的龍，使它們解脫。'

【English Translation】 English version: 'How can your minds and divine powers save you?' At that time, after the dragon kings heard Iroba say this, some bowed to the Four Heavenly Kings, some bowed to Indra, some bowed to Suyama, some bowed to Tusita, some bowed to Nirmanarati, some bowed to Paranirmitavasavartin, and some bowed to Mahabrahma. Then, the dragon king Sagara said to all the dragon kings, 'Have you not seen those heavenly kings, humans, non-humans, sages, and various other beings, all bowing and making offerings to Samana Gautama and taking refuge in him?' At that time, the dragons turned to take refuge in other immortals and sages. At that time, there were six sages on the mountain peak: the first was named Susima, the second was named Nacau, the third was named Asukuta, the fourth was named Viriha, the fifth was named Bhagava, and the sixth was named Sucira-rasa (meaning 'light flavor'). All the dragons, some took refuge in Susima and bowed to him, some took refuge in Nacau, some bowed to Asukuta, some bowed to Viriha, some took refuge in Bhagava, and some took refuge in Sucira-rasa. All the dragons took refuge in these six sages, seeking salvation. These six sages had the five supernormal powers and all lived by the side of the Snow Mountain. These five sages were all with the great sage Sucira-rasa Bodhisattva Mahasattva, listening to the true Dharma. At that time, Sucira-rasa Bodhisattva also used various immeasurable words to praise the divine virtues of Sakya Tathagata. At this time, the five sages all heard the cries of all the dragon kings, begging for salvation. After hearing this, they immediately got up and said to Sucira-rasa Bodhisattva Mahasattva, 'Great Virtue, have you heard the cries, wails, and pleas for help from those dragons?' Sucira-rasa Bodhisattva replied, 'I have heard them.' The five sages said, 'Great Bodhisattva! Now, in the place where the sages are, all the dragons are greatly distressed. We have heard this and want to go and save them, how much more so should you, Great Virtue? We hope that you will have compassion and go to that place to save all the dragons and liberate them.'

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時殊致羅娑大聖人言：「汝等可往，我未及去。所以者何？此中大天、龍王、夜叉，百千萬眾今對我坐，問離障礙四梵行法，彼心歡喜聽我所說。」

時五聖人禮彼殊致羅娑大士三匝繞已，以神通力飛騰虛空，到佉羅坻大山頂頭牟尼聖人處所。

爾時，彼處一切龍王，見五聖人心生歡喜，恭敬禮拜作如是言：「汝等大仙福德之人，智慧方便一切莊嚴，于苦惱中已到彼岸，愿救濟我出惡獄中令得解脫。」

彼五聖人如是答言：「我等不能救濟汝等。所以者何？現今雪山有大菩薩名殊致羅娑，諸聖人中最大智慧大解方便，彼菩薩能與汝解脫，汝可一心求哀勸請。」

諸龍聞已，如是異身同共合掌，遙向殊致羅娑聖人，恭敬禮拜皆唱是言：「大德聖人！愿救濟我願憐愍我。」

爾時，殊致羅娑菩薩摩訶薩，聞彼龍王唱救濟聲，即與大天緊那羅等，夜叉羅剎百千萬人前後圍繞，以神通力發於雪山乘空而往，到佉羅坻山頂。時諸龍王見彼聖人，各各恭敬合掌禮拜，一心同聲作如是言：「大仙聖人愿救濟我，於此獄中與我解脫，令我自身及以眷屬，安隱還家離諸苦惱。」

爾時，殊致羅娑菩薩善解方便知世因緣，欲為諸龍說星宿法：「星宿法者，各有度數和合時節，合時則易、不合則

【現代漢語翻譯】 現代漢語譯本： 當時，殊致羅娑（Shuci Luosuo，意為殊勝的救度者）大聖人說：『你們可以先去，我還沒到離開的時候。為什麼呢？因為這裡有大天、龍王、夜叉等成百上千萬的眾生正對著我坐著，他們正在詢問關於脫離障礙的四梵行法，他們內心歡喜地聽我所說。』 當時，五位聖人向殊致羅娑大士行了三匝禮，然後以神通力飛昇虛空，到達佉羅坻（Qieluochi）大山頂上牟尼（Muni，意為聖者）聖人所在的地方。 那時，那裡的一切龍王見到五位聖人，心生歡喜，恭敬地禮拜，並說道：『你們這些大仙，都是有福德之人，智慧方便，一切莊嚴，在苦惱中已經到達彼岸，希望你們能救濟我們，讓我們從惡獄中解脫出來。』 那五位聖人這樣回答說：『我們不能救濟你們。為什麼呢？因為現在雪山有一位大菩薩，名叫殊致羅娑，是所有聖人中智慧最大、解脫方便最大的，那位菩薩能夠給你們解脫，你們可以一心一意地哀求他。』 眾龍聽到后，異口同聲地合掌，遙向殊致羅娑聖人，恭敬地禮拜，都說道：『大德聖人！希望您能救濟我們，希望您能憐憫我們。』 當時，殊致羅娑菩薩摩訶薩（Shuci Luosuo Pusa Mohesa，意為殊勝的救度者大菩薩），聽到龍王們呼喊救濟的聲音，就和大天、緊那羅（Jinnaruo，意為歌神）等，以及夜叉、羅剎等成百上千萬人前後圍繞，以神通力從雪山出發，騰空而行，到達佉羅坻山頂。當時，眾龍王見到那位聖人，都恭敬地合掌禮拜，一心同聲地說：『大仙聖人，希望您能救濟我們，讓我們從這個監獄中解脫出來，讓我們自身以及眷屬，能夠平安地回到家園，脫離一切苦惱。』 當時，殊致羅娑菩薩善於運用方便，瞭解世間因緣，想要為眾龍講解星宿法：『星宿法，各有度數和合的時節，和合時則容易，不和合則』

【English Translation】 English version: At that time, the great sage Shuci Luosuo (meaning 'Excellent Savior') said, 'You may go first, I am not ready to leave yet. Why is that? Because here, great Devas, Dragon Kings, Yakshas, and hundreds of thousands of beings are sitting before me, asking about the four Brahmaviharas (Four Immeasurables) that lead to freedom from obstacles, and they are joyfully listening to what I am saying.' Then, the five sages paid homage to the great Bodhisattva Shuci Luosuo by circumambulating him three times, and then, using their supernatural powers, they flew into the sky, arriving at the place of the sage Muni (meaning 'Sage') on the summit of Mount Qieluochi. At that time, all the Dragon Kings there, seeing the five sages, were filled with joy, respectfully bowed, and said, 'You great immortals, you are beings of great merit, wisdom, and skillful means, adorned with all virtues. You have reached the other shore from suffering. We hope you can save us and liberate us from this evil prison.' The five sages replied, 'We cannot save you. Why is that? Because there is a great Bodhisattva named Shuci Luosuo on Snow Mountain, who is the greatest in wisdom and skillful means among all sages. That Bodhisattva can liberate you. You should wholeheartedly implore him.' Upon hearing this, the dragons, with one voice, joined their palms together, facing the sage Shuci Luosuo from afar, respectfully bowed, and all said, 'Great virtuous sage! We hope you can save us, we hope you can have compassion on us.' At that time, the Bodhisattva Mahasattva Shuci Luosuo (meaning 'Excellent Savior Great Bodhisattva'), hearing the dragons' cries for salvation, surrounded by hundreds of thousands of Devas, Kinnaras (meaning 'Celestial Musicians'), Yakshas, and Rakshasas, used his supernatural powers to depart from Snow Mountain, flying through the air, and arrived at the summit of Mount Qieluochi. When the Dragon Kings saw that sage, they all respectfully joined their palms and bowed, saying with one voice, 'Great immortal sage, we hope you can save us, liberate us from this prison, and allow us and our families to return home safely, free from all suffering.' At that time, the Bodhisattva Shuci Luosuo, skilled in skillful means and understanding the causes and conditions of the world, wanted to explain the laws of the constellations to the dragons: 'The laws of the constellations each have their degrees and times of conjunction. When they are in conjunction, it is easy, when they are not, it is'

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難。時節未合不得解脫，諦聽次第，我當爲汝分別解說。

「今此月者名奢婆拏，星宿名為富那婆藪，富那婆藪屬此五月，此月復系屬於日天。汝諸龍王，與此星辰時未和合。」

爾時，娑伽羅龍王白殊致羅娑菩薩言：「大士！是星宿者本誰所說？誰作大星、誰作小星、誰作日月？何日之中何星在先？于虛空中復誰安置三十日月、十二月年？云何為時？系屬何處、姓何字誰？何善何惡、何食何施？若為是晝若為是夜，日月星宿復若為行，何者名為月初一日、何者滿月？若為時節若為行度，一一各幾？復若為停、幾許時行？何者是輕、何者是重？何者是合、何者非合？云何力多、云何力少？云何名為日前後行？上行幾影、下行幾影？影有幾步名曰為轉初轉？云何月北月南？云何次第？大士！汝于諸聖第一最尊，愿愍我龍具足解說，我等聞已脫苦奉行。」

爾時，殊致羅娑菩薩告諸龍言：「大王！過去世時，此賢劫初有一大城名曰瞻波，彼中人民和合熾盛。有一天子名大三摩多，端正少雙才智聰明正法行化，常樂寂靜不著世榮，為諸人民之所宗仰，恭敬禮拜而侍衛之。彼三摩多清凈慈悲，愍念眾生猶如赤子，不樂愛染常自潔身。王有夫人多貪色慾，王既不幸無處遂心，曾於一時遊戲園苑，獨在林下止息

【現代漢語翻譯】 難啊。現在時機未到，還不能解脫，仔細聽我說，我將為你們分別解說。 『現在這個月名為奢婆拏（Shravana），星宿名為富那婆藪（Punarvasu），富那婆藪屬於五月，這個月又屬於日天。你們這些龍王，與這個星辰的時機尚未和合。』 當時，娑伽羅龍王（Sagara）向殊致羅娑菩薩（Suchira-rasa）說道：『大士！這些星宿最初是誰說的？誰創造了大星、誰創造了小星、誰創造了日月？哪一天哪個星宿在先？在虛空中又是誰安置了三十個日月、十二個月的年份？如何形成時間？它屬於哪裡、姓什麼、叫什麼名字？什麼是善、什麼是惡、吃什麼、施捨什麼？什麼時候是白天、什麼時候是夜晚，日月星宿又是如何執行的？哪個是月初一日、哪個是滿月？如何形成時節、如何執行？每一個各有多少？又是如何停留、執行多久？哪個是輕、哪個是重？哪個是和合、哪個是不和合？為什麼力量大、為什麼力量小？為什麼叫作日的前後執行？向上執行幾影、向下執行幾影？影有多少步叫做轉初轉？為什麼月亮有北有南？為什麼有次第？大士！您在諸聖中是最尊貴的，希望您憐憫我們龍族，為我們詳細解說，我們聽了之後就能脫離痛苦，奉行教誨。』 當時，殊致羅娑菩薩告訴眾龍說：『大王！在過去世，這個賢劫之初，有一座大城名叫瞻波（Champa），那裡的人民和睦相處，非常興盛。有一位天子名叫大三摩多（Mahasamata），他相貌端正，舉世無雙，才智聰明，以正法教化人民，常常喜歡寂靜，不貪戀世俗的榮華，被人民所敬仰，恭敬禮拜並侍奉他。這位大三摩多清凈慈悲，憐憫眾生如同自己的孩子，不貪戀愛慾，常常保持自身清凈。國王有一位夫人，貪戀**，國王很不高興，無處可以遂心，曾經有一次在園林中游玩，獨自在樹林下休息。

【English Translation】 It is difficult. The time is not yet right for liberation. Listen carefully to the order, and I will explain it to you separately. 'This month is called Shravana, and the constellation is called Punarvasu. Punarvasu belongs to the fifth month, and this month is also related to the sun god. You dragon kings, the time of this star is not yet in harmony with you.' At that time, the dragon king Sagara said to the Bodhisattva Suchira-rasa: 'Great Bodhisattva! Who originally spoke of these constellations? Who created the big stars, who created the small stars, who created the sun and moon? Which star comes first on which day? And who placed the thirty suns and moons and the twelve months of the year in the void? How is time formed? Where does it belong, what is its surname, and what is its name? What is good, what is evil, what to eat, and what to give? When is it day, when is it night, and how do the sun, moon, and stars move? Which is the first day of the month, and which is the full moon? How are the seasons formed, and how do they move? How many are there of each? And how do they stop, and how long do they move? Which is light, and which is heavy? Which is in harmony, and which is not in harmony? Why is the power great, and why is the power small? Why is it called the forward and backward movement of the sun? How many shadows does it move upward, and how many shadows does it move downward? How many steps of shadow are called the first turn? Why is there a north and south of the moon? Why is there an order? Great Bodhisattva! You are the most honored among all the saints. We hope that you will have compassion on us dragons and explain it in detail. After we hear it, we can escape suffering and follow your teachings.' At that time, the Bodhisattva Suchira-rasa said to the dragons: 'Great Kings! In the past, at the beginning of this Bhadrakalpa, there was a great city called Champa, where the people lived in harmony and were very prosperous. There was a heavenly prince named Mahasamata, who was handsome and unparalleled, intelligent, and ruled with the righteous Dharma. He always loved tranquility and did not crave worldly glory. He was revered by the people, who respectfully bowed and served him. This Mahasamata was pure and compassionate, and he pitied all beings like his own children. He did not crave sensual desires and always kept himself pure. The king had a queen who was greedy for **. The king was very unhappy and had nowhere to find solace. Once, he was playing in the garden and rested alone under a tree.'

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自娛，見驢命群根相出現，欲心發動脫衣就之。驢見即交遂成胎藏，月滿生子，頭耳口眼悉皆似驢，唯身類人而復粗澀，𩭤毛被體與畜無殊。夫人見之心驚怖畏，即便委棄投于屏中，以福力故處空不墜。

「時有羅剎婦名曰驢神，見兒不污念言：『福子。』遂于空中接取洗持，將往雪山乳哺畜養，猶如己子等無有異。及至長成教服仙藥，與天童子日夜共遊。

「復有大天亦來愛護此兒，飲食甘果藥草身體轉異，福德莊嚴大光照耀，如是天眾同共稱美，號為佉盧虱吒(隋言驢唇)大仙聖人。以是因緣彼雪山中並及余處，悉皆化生種種好華，種種好果，種種好藥，種種好香，種種清流，種種和鳥，在所行住並皆豐盈，以此藥果資益因緣，其餘形容粗相悉轉身體端正，唯唇似驢，是故名為驢唇仙人。

「是驢仙人學于聖法，經六萬年翹於一腳，日夜不下無有倦心。天見大仙如是苦行，時諸梵眾及帝釋天，並余上方欲色界等，和合悉來禮拜供養，乃至龍眾、修羅、夜叉一切雲集，所有仙聖修梵行人，皆來到此驢聖人邊。種種供奉讚歎稱揚：『如是苦行生來未睹。』設供養已合掌問言：『大仙聖人慾求何等？唯愿為我諸天說之，若我力能即當相與終不吝惜。』

「爾時，驢唇聞是語已，內心慶幸答諸天

【現代漢語翻譯】 現代漢語譯本 她自娛自樂時，看到驢的生殖器官顯露出來，慾火中燒，便脫下衣服撲向它。驢見到她就交合，於是她就懷了胎。十個月後生下一個孩子，頭、耳朵、嘴巴、眼睛都像驢，只有身體像人，但面板粗糙，長著粗毛，和畜生沒什麼兩樣。夫人看到后，心中驚恐害怕，就把孩子丟棄在屏風後面，因為有福德的緣故，孩子在空中沒有掉下來。 當時有個羅剎女，名叫驢神，看到這個孩子沒有被弄髒，心想：『這是個有福的孩子。』於是從空中接住他，洗乾淨后帶到雪山，像對待自己的孩子一樣哺乳養育。等到孩子長大后，教他服用仙藥，和天上的童子日夜一起玩耍。 又有一位大天也來愛護這個孩子，給他吃甘甜的水果和藥草，他的身體也逐漸變得不同，福德莊嚴，光芒四射。天眾都讚美他，稱他為佉盧虱吒（意為驢唇）大仙聖人。因為這個因緣，雪山以及其他地方都化生出各種美好的花朵、美好的果實、美好的藥草、美好的香氣、清澈的流水和各種和鳴的鳥兒，他所到之處都非常豐盛。因為這些藥果的滋養，他原本粗糙的身體也變得端正，只有嘴唇像驢，所以被稱為驢唇仙人。 這位驢仙人學習聖法，經過六萬年，單腳站立，日夜不停，沒有絲毫倦意。天神看到大仙如此苦行，梵天眾、帝釋天以及其他上方的欲界天神等，都一起來禮拜供養他，乃至龍眾、修羅、夜叉等都雲集而來，所有仙聖和修行梵行的人，也都來到這位驢聖人身邊。他們紛紛供奉、讚歎和稱揚：『如此苦行，生平從未見過。』供養完畢后，他們合掌問道：『大仙聖人您想求什麼？請告訴我們諸天，如果我們的能力能夠做到，一定滿足您，絕不吝惜。』 這時，驢唇仙人聽到這些話后，內心感到慶幸，回答諸天說：

【English Translation】 English version While she was amusing herself, she saw the donkey's reproductive organs appear, and, inflamed with desire, she took off her clothes and rushed towards it. The donkey, seeing her, mated with her, and she conceived. After ten months, she gave birth to a child whose head, ears, mouth, and eyes all resembled a donkey's. Only its body was like a human's, but its skin was rough, covered with coarse hair, and no different from an animal's. The lady, seeing this, was terrified and threw the child behind a screen. Because of its merit, the child did not fall in the air. At that time, there was a Rakshasa woman named Donkey Goddess, who saw that the child was not soiled and thought, 'This is a blessed child.' So she caught him in the air, washed him, and took him to the Snowy Mountains, where she nursed and raised him as if he were her own son. When the child grew up, she taught him to take elixirs and he played with the heavenly children day and night. Furthermore, a great deva also came to care for this child, feeding him sweet fruits and herbs. His body gradually changed, becoming adorned with merit and radiating great light. The devas all praised him, calling him Kharoshta (meaning 'donkey lip') the great sage. Because of this, various beautiful flowers, fruits, herbs, fragrances, clear streams, and harmonious birds were born in the Snowy Mountains and elsewhere. Wherever he went, there was abundance. Because of the nourishment from these herbs and fruits, his originally rough body became refined, except for his lips, which resembled a donkey's. Therefore, he was called the Donkey Lip Immortal. This Donkey Immortal studied the sacred Dharma, and for sixty thousand years, he stood on one leg, day and night, without any fatigue. The devas, seeing the great sage's ascetic practice, the Brahma gods, Indra, and other devas of the desire realm, all came together to worship and make offerings to him. Even the nagas, asuras, and yakshas gathered, and all the sages and those practicing the Brahma path came to the Donkey Sage. They offered various gifts, praised, and extolled him, saying, 'Such ascetic practice has never been seen before.' After making offerings, they joined their palms and asked, 'Great Sage, what do you seek? Please tell us, the devas. If it is within our power, we will grant it to you without hesitation.' At that time, the Donkey Lip Immortal, hearing these words, felt joy in his heart and replied to the devas:

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言：『必能稱我情所求者今當略說。我念宿命，過去劫時見虛空中有諸列宿日月五星，晝夜執行各守常度，為于天下而作照明。我欲了知分別識解，愍暗瞑故不憚劬勞。此賢劫初無如是事，汝等一切諸天、龍神憐我故來，愿說星辰日月法用，猶如過去置立安施，造作便宜善惡好醜，如我所愿具足說之。』

「一切天言：『大德仙人！此事甚深非我境界。若為憐愍一切眾生，如過去時愿速自說。』

「◎爾時，佉盧虱吒仙人告一切天言：『初置星宿昴為先首，眾星輪轉執行虛空。』告諸天眾：『說昴為先其事是不？』爾時，日天而作是言：『此昴宿者常行虛空歷四天下，恒作善事饒益我等，我知彼宿屬於火天。』

「是時，眾中有一聖人名大威德，復作是言：『彼昴宿者我妹之子，其星有六形如剃刀，一日一夜歷四天下行三十時，屬於火天姓鞞耶尼，屬彼宿者祭之用酪。』

「佉盧虱吒仙人語諸天曰：『如是，如是，如汝等言，我今以昴為初宿也。

「『複次置畢為第二宿，屬於水天，姓頗羅墮。畢有五星形如立叉，一日一夜行四十五時，屬畢宿者祭用鹿肉。

「『複次置嘴為第三宿，屬於月天，即是月子，姓毗梨伽耶尼。星數有三形如鹿頭，一日一夜行十五時，屬嘴宿者祭根及

【現代漢語翻譯】 現代漢語譯本：他說：『如果你們能滿足我所求，我現在就簡略地說一下。我回憶起宿命，在過去的劫數中，我看到虛空中排列著眾星、日月和五星，它們晝夜執行，各自遵循著固定的軌道，為天下照明。我想要了解、分辨和認識它們，因為憐憫眾生的愚昧無知，我不怕辛勞。這個賢劫之初並沒有這樣的事情，你們一切諸天、龍神因為憐憫我而來到這裡，希望你們能講述星辰日月的執行規律，就像過去那樣設定和安排，說明它們的執行方式、善惡好壞，如我所愿，詳細地告訴我。』 一切天神說：『大德仙人！這件事非常深奧，不是我們所能瞭解的。如果爲了憐憫一切眾生，希望您能像過去那樣，自己迅速地說出來。』 那時，佉盧虱吒（Kharostha）仙人告訴一切天神說：『最初設定星宿時，以昴宿（Krittika）為首，眾星在虛空中輪轉執行。』他告訴諸天眾：『以昴宿為首，這件事對嗎？』這時，日天（Surya）說道：『這昴宿常常在虛空中執行，遍歷四天下，恒常行善，饒益我們，我知道這星宿屬於火天（Agni）。』 這時，眾中有一位聖人，名叫大威德（Mahatejas），又說道：『那昴宿是我的外甥，它的星有六顆，形狀像剃刀，一日一夜遍歷四天下，執行三十時，屬於火天，姓鞞耶尼（Veyani），祭祀這個星宿時用乳酪。』 佉盧虱吒仙人對諸天說：『是這樣，是這樣，正如你們所說，我現在就以昴宿為第一個星宿。』 『其次，設定畢宿（Rohini）為第二個星宿，屬於水天（Apas），姓頗羅墮（Bharadvaja）。畢宿有五顆星，形狀像立叉，一日一夜執行四十五時，祭祀畢宿時用鹿肉。 『其次，設定嘴宿（Mrigashiras）為第三個星宿，屬於月天（Chandra），也就是月亮的兒子，姓毗梨伽耶尼（Vairagayani）。星數有三顆，形狀像鹿頭，一日一夜執行十五時，祭祀嘴宿時用根和

【English Translation】 English version: He said, 'If you can fulfill what I seek, I will now briefly explain it. I recall my past lives, and in past kalpas, I saw in the sky the constellations, the sun, the moon, and the five planets, moving day and night, each following its fixed path, illuminating the world. I wish to understand, distinguish, and recognize them, and out of compassion for the ignorance of beings, I do not fear hardship. At the beginning of this Bhadrakalpa, there were no such things. All of you gods and dragons have come here out of compassion for me. I hope you can explain the laws of the stars, the sun, and the moon, just as they were set up and arranged in the past, explaining their operations, good and evil, and their characteristics, as I wish, in detail.' All the gods said, 'Great virtuous sage! This matter is very profound and not within our realm of understanding. If it is for the sake of compassion for all beings, we hope that you can quickly explain it yourself, as you did in the past.' At that time, the sage Kharostha told all the gods, 'When the constellations were first set up, Krittika (昴宿) was the first, and the stars revolved and moved in the sky.' He told the gods, 'Is it correct that Krittika is the first?' At this time, Surya (日天) said, 'This Krittika constellation always moves in the sky, traversing the four continents, constantly doing good deeds, benefiting us. I know that this constellation belongs to Agni (火天).' At this time, there was a sage in the assembly named Mahatejas (大威德), who also said, 'That Krittika constellation is my sister's son. Its stars are six in number, shaped like a razor. It traverses the four continents in one day and night, moving for thirty time units. It belongs to Agni, and its family name is Veyani (鞞耶尼). When offering sacrifices to this constellation, use cheese.' The sage Kharostha said to the gods, 'It is so, it is so, as you have said. I will now take Krittika as the first constellation.' 'Next, Rohini (畢宿) is set as the second constellation, belonging to Apas (水天), and its family name is Bharadvaja (頗羅墮). Rohini has five stars, shaped like a standing fork. It moves for forty-five time units in one day and night. When offering sacrifices to Rohini, use deer meat.' 'Next, Mrigashiras (嘴宿) is set as the third constellation, belonging to Chandra (月天), who is the son of the moon, and its family name is Vairagayani (毗梨伽耶尼). There are three stars, shaped like a deer's head. It moves for fifteen time units in one day and night. When offering sacrifices to Mrigashiras, use roots and

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果。

「『次復置參為第四宿，屬於日天，姓婆私失絺。其性大惡多於瞋忿，止有一星如婦人黡，一日一夜行四十五時，屬參宿者祭用醍醐。

「『次復置井為第五宿，屬於日天，姓婆私失絺。其有兩星形如腳跡，一日一夜行十五時，屬井宿者以粳米華和蜜祭之。

「『次復置鬼為第六宿，屬歲星天，歲星之子，姓炮波那毗，其性溫和樂修善法。其有三星猶如諸佛胸前滿相，一日一夜行三十時，屬鬼星者亦以粳米華和蜜祭之。

「『次復置柳為第七宿，屬於蛇天，即姓蛇氏。止有一星如婦女黡，一日一夜行十五時，屬柳星者祭用乳糜。右此七宿當於東門。

「『次置南方第一之宿名曰七星，屬於火天，姓賓伽耶尼。其有五星，形如河岸，一日一夜行三十時，屬七星者宜用粳米烏麻作粥祭之。

「『次復置張為第二宿，屬福德天，姓瞿曇彌。其星有二形如腳跡，一日一夜行三十時，屬張宿者毗羅婆果以用祭之。

「『次復置翼為第三宿，屬於林天，姓憍陳如。其有二星形如腳跡，一日一夜行十五時，屬翼星者用青黑豆煮熟祭之。

「『次復置軫為第四宿，屬沙毗梨帝天，姓迦遮延，蝎仙之子。其星有五形如人手，一日一夜行三十時，屬軫星者作莠稗飯而以祭之。

【現代漢語翻譯】 現代漢語譯本 『接下來設定參宿為第四宿，屬於日天（Sūrya，太陽神），姓婆私失絺（Vāsiṣṭha）。它的性質是惡多於嗔怒，只有一顆星像婦人的痣，一天一夜執行四十五時，屬於參宿的人祭祀時用醍醐（ghṛta，澄清的奶油）。』 『接下來設定井宿為第五宿，屬於日天，姓婆私失絺。它有兩顆星，形狀像腳印，一天一夜執行十五時，屬於井宿的人用粳米花和蜂蜜祭祀。』 『接下來設定鬼宿為第六宿，屬於歲星天（Bṛhaspati，木星），歲星之子，姓炮波那毗（Paupāyana）。它的性質溫和，喜歡修行善法。它有三顆星，像諸佛胸前的滿相，一天一夜執行三十時，屬於鬼宿的人也用粳米花和蜂蜜祭祀。』 『接下來設定柳宿為第七宿，屬於蛇天（Nāga，龍或蛇神），即姓蛇氏。只有一顆星像婦女的痣，一天一夜執行十五時，屬於柳宿的人祭祀時用乳糜。以上這七宿位於東門。』 『接下來設定南方第一宿，名為七星宿，屬於火天（Agni，火神），姓賓伽耶尼（Biṅgāyani）。它有五顆星，形狀像河岸，一天一夜執行三十時，屬於七星宿的人宜用粳米和烏麻做粥祭祀。』 『接下來設定張宿為第二宿，屬於福德天（Bhagavat，有福之神），姓瞿曇彌（Gautamī）。它的星有兩顆，形狀像腳印，一天一夜執行三十時，屬於張宿的人用毗羅婆果（bilva，木橘）祭祀。』 『接下來設定翼宿為第三宿，屬於林天（Vana，森林之神），姓憍陳如（Kauṇḍinya）。它有兩顆星，形狀像腳印，一天一夜執行十五時，屬於翼宿的人用青黑豆煮熟祭祀。』 『接下來設定軫宿為第四宿，屬於沙毗梨帝天（Śabirīti，一個神名），姓迦遮延（Kātyāyana），蝎仙之子。它有五顆星，形狀像人手，一天一夜執行三十時，屬於軫宿的人用莠稗飯祭祀。』

【English Translation】 English version 'Next, the constellation of Śirṣa (參宿) is established as the fourth lunar mansion, belonging to Sūrya (日天, the sun god), with the family name Vāsiṣṭha (婆私失絺). Its nature is more evil than anger, having only one star like a mole on a woman, moving forty-five time units in one day and night. Those who belong to Śirṣa should use ghṛta (醍醐, clarified butter) for offerings.' 'Next, the constellation of Punarvasu (井宿) is established as the fifth lunar mansion, belonging to Sūrya, with the family name Vāsiṣṭha. It has two stars shaped like footprints, moving fifteen time units in one day and night. Those who belong to Punarvasu should offer rice flowers and honey.' 'Next, the constellation of Puṣya (鬼宿) is established as the sixth lunar mansion, belonging to Bṛhaspati (歲星天, Jupiter), the son of Jupiter, with the family name Paupāyana (炮波那毗). Its nature is gentle and it enjoys practicing good dharma. It has three stars, like the full marks on the chest of the Buddhas, moving thirty time units in one day and night. Those who belong to Puṣya should also offer rice flowers and honey.' 'Next, the constellation of Āśleṣā (柳宿) is established as the seventh lunar mansion, belonging to Nāga (蛇天, serpent deities), with the family name Nāga. It has only one star like a mole on a woman, moving fifteen time units in one day and night. Those who belong to Āśleṣā should offer milk porridge. These seven lunar mansions are located at the eastern gate.' 'Next, the first lunar mansion in the south is established, named Saptarṣi (七星宿), belonging to Agni (火天, the fire god), with the family name Biṅgāyani (賓伽耶尼). It has five stars, shaped like a riverbank, moving thirty time units in one day and night. Those who belong to Saptarṣi should offer porridge made of rice and sesame seeds.' 'Next, the constellation of Maghā (張宿) is established as the second lunar mansion, belonging to Bhagavat (福德天, the blessed god), with the family name Gautamī (瞿曇彌). It has two stars shaped like footprints, moving thirty time units in one day and night. Those who belong to Maghā should offer bilva (毗羅婆果, wood apple) fruit.' 'Next, the constellation of Uttaraphalgunī (翼宿) is established as the third lunar mansion, belonging to Vana (林天, the forest god), with the family name Kauṇḍinya (憍陳如). It has two stars shaped like footprints, moving fifteen time units in one day and night. Those who belong to Uttaraphalgunī should offer cooked black beans.' 'Next, the constellation of Hasta (軫宿) is established as the fourth lunar mansion, belonging to Śabirīti (沙毗梨帝天, a deity), with the family name Kātyāyana (迦遮延), the son of the scorpion sage. It has five stars shaped like a human hand, moving thirty time units in one day and night. Those who belong to Hasta should offer millet rice.'

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「『次復置角為第五宿，屬喜樂天，姓質多羅延尼，乾闥婆子。止有一星如婦人黡，一日一夜行十五時，屬於角者以諸華飯而用祭之。

「『次復置亢為第六宿，屬摩姤羅天，姓迦栴延尼。其有一星如婦人黡，一日一夜行十五時，屬亢星者當取菉豆和蘇蜜煮以用祭之。

「『次復置氐為第七宿，屬於火天，姓些吉利多耶尼。氐有二星形如腳跡，一日一夜行四十五時，屬氐宿者取種種華作食祭之。右此七宿當於南門。

「『次置西方第一之宿其名曰房，屬於慈天，姓阿藍婆耶尼。房有四星形如纓絡，一日一夜行三十時，屬房宿者酒肉祭之。

「『次復置心為第二宿，屬帝釋天，姓迦羅延那。心有三星形如大麥，一日一夜行十五時，屬心星者以粳米粥而用祭之。

「『次復置尾為第三宿，屬獵師天，姓迦遮耶尼。尾有七星形如蝎尾，一日一夜行三十時，屬尾星者以諸果根作食祭之。

「『次復置箕為第四宿，屬於水天，姓特叉迦旃延尼。箕有四星形如牛角，一日一夜行三十時，屬箕宿者取尼拘陀皮汁祭之。

「『次復置斗為第五宿，屬於火天，姓摸伽邏尼。斗有四星如人拓地，一日一夜行四十五時，屬斗宿者末粳米華和蜜祭之。

「『次復置牛為第六宿，屬於梵天

【現代漢語翻譯】 現代漢語譯本 『接下來，將角宿置為第五宿，它屬於喜樂天（Deva of Joy），其星宿女神名為質多羅延尼（Citrarayani），是乾闥婆（Gandharva，天上的樂神）之女。此宿只有一顆星，形狀像婦人身上的痣。它一日一夜執行十五時。屬於角宿的人應當用各種鮮花和米飯來祭祀它。 『接下來，將亢宿置為第六宿，它屬於摩姤羅天（Makara Deva），其星宿女神名為迦栴延尼（Katyayani）。此宿有一顆星，形狀像婦人身上的痣。它一日一夜執行十五時。屬於亢宿的人應當用綠豆和酥油、蜂蜜一起煮來祭祀它。 『接下來，將氐宿置為第七宿，它屬於火天（Agni Deva），其星宿女神名為些吉利多耶尼（Sakritayani）。氐宿有兩顆星，形狀像腳印。它一日一夜執行四十五時。屬於氐宿的人應當用各種鮮花做成的食物來祭祀它。以上這七宿應當位於南門。 『接下來，將西方第一宿置為房宿，它屬於慈天（Maitri Deva），其星宿女神名為阿藍婆耶尼（Alambayani）。房宿有四顆星，形狀像纓絡。它一日一夜執行三十時。屬於房宿的人應當用酒肉來祭祀它。 『接下來，將心宿置為第二宿，它屬於帝釋天（Indra Deva），其星宿女神名為迦羅延那（Karayani）。心宿有三顆星，形狀像大麥。它一日一夜執行十五時。屬於心宿的人應當用粳米粥來祭祀它。 『接下來，將尾宿置為第三宿，它屬於獵師天（Mriga Deva），其星宿女神名為迦遮耶尼（Kachayani）。尾宿有七顆星，形狀像蝎子的尾巴。它一日一夜執行三十時。屬於尾宿的人應當用各種水果和根莖做成的食物來祭祀它。 『接下來，將箕宿置為第四宿，它屬於水天（Varuna Deva），其星宿女神名為特叉迦旃延尼（Trakshakatyayani）。箕宿有四顆星，形狀像牛角。它一日一夜執行三十時。屬於箕宿的人應當用尼拘陀樹（榕樹）的皮汁來祭祀它。 『接下來，將斗宿置為第五宿，它屬於火天（Agni Deva），其星宿女神名為摸伽邏尼（Mogalani）。斗宿有四顆星，形狀像人拓在地上。它一日一夜執行四十五時。屬於斗宿的人應當用磨碎的粳米粉和鮮花、蜂蜜來祭祀它。 『接下來，將牛宿置為第六宿，它屬於梵天（Brahma Deva）

【English Translation】 English version 'Next, place the Nakshatra (lunar mansion) Jiao as the fifth mansion, belonging to the Deva of Joy (喜樂天), its star goddess is named Citrarayani (質多羅延尼), daughter of a Gandharva (乾闥婆, celestial musician). This mansion has only one star, shaped like a mole on a woman's body. It travels fifteen shis (時, a unit of time) in one day and night. Those who belong to the Jiao mansion should use various flowers and rice to offer sacrifices to it.' 'Next, place the Nakshatra Kang as the sixth mansion, belonging to the Makara Deva (摩姤羅天), its star goddess is named Katyayani (迦栴延尼). This mansion has one star, shaped like a mole on a woman's body. It travels fifteen shis in one day and night. Those who belong to the Kang mansion should use green beans cooked with ghee and honey to offer sacrifices to it.' 'Next, place the Nakshatra Di as the seventh mansion, belonging to the Agni Deva (火天), its star goddess is named Sakritayani (些吉利多耶尼). The Di mansion has two stars, shaped like footprints. It travels forty-five shis in one day and night. Those who belong to the Di mansion should use various flower-made foods to offer sacrifices to it. These seven mansions should be located at the south gate.' 'Next, place the first mansion in the west as the Nakshatra Fang, belonging to the Maitri Deva (慈天), its star goddess is named Alambayani (阿藍婆耶尼). The Fang mansion has four stars, shaped like a tassel. It travels thirty shis in one day and night. Those who belong to the Fang mansion should use wine and meat to offer sacrifices to it.' 'Next, place the Nakshatra Xin as the second mansion, belonging to the Indra Deva (帝釋天), its star goddess is named Karayani (迦羅延那). The Xin mansion has three stars, shaped like barley. It travels fifteen shis in one day and night. Those who belong to the Xin mansion should use rice porridge to offer sacrifices to it.' 'Next, place the Nakshatra Wei as the third mansion, belonging to the Mriga Deva (獵師天), its star goddess is named Kachayani (迦遮耶尼). The Wei mansion has seven stars, shaped like a scorpion's tail. It travels thirty shis in one day and night. Those who belong to the Wei mansion should use various fruits and roots made into food to offer sacrifices to it.' 'Next, place the Nakshatra Ji as the fourth mansion, belonging to the Varuna Deva (水天), its star goddess is named Trakshakatyayani (特叉迦旃延尼). The Ji mansion has four stars, shaped like ox horns. It travels thirty shis in one day and night. Those who belong to the Ji mansion should use the juice of the bark of the Nigrodha tree (榕樹) to offer sacrifices to it.' 'Next, place the Nakshatra Dou as the fifth mansion, belonging to the Agni Deva (火天), its star goddess is named Mogalani (摸伽邏尼). The Dou mansion has four stars, shaped like a person's imprint on the ground. It travels forty-five shis in one day and night. Those who belong to the Dou mansion should use ground rice flour, flowers, and honey to offer sacrifices to it.' 'Next, place the Nakshatra Niu as the sixth mansion, belonging to the Brahma Deva (梵天)'

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，姓梵嵐摩。其有三星形如牛頭，一日一夜行於六時，屬牛宿者以醍醐飯而用祭之。

「『次復置女為第七宿，屬毗紐天，姓帝利迦遮耶尼。女有四星如大麥粒，一日一夜行三十時，屬女宿者以鳥肉祭之。右此七宿當於西門。

「『次置北方第一之宿名為虛星，屬帝釋天，娑婆天子，姓憍陳如。虛有四星其形如烏，一日一夜行三十時，屬虛宿者煮烏豆汁而用祭之。

「『次復置危為第二宿，屬多羅拏天，姓單那尼。危有一星如婦人黡，一日一夜行十五時，屬危宿者以粳米粥而用祭之。

「『次復置室為第三宿，屬蛇頭天，蝎天之子，姓阇都迦尼拘。室有二星形如腳跡，一日一夜行三十時，屬室星者肉血祭之。

「『次復置闢為第四宿，辟屬林天，婆婁那子，姓陀難阇。辟有二星形如腳跡，行一日一夜四十五時，屬辟星者以肉祭之。

「『次復置奎為第五宿，屬富沙天，姓阿虱吒排尼。奎有一星如婦女黡，一日一夜行三十時，屬奎宿者以酪祭之。

「『次復置婁為第六宿，屬乾闥婆天，姓阿舍婆。婁有三星形如馬頭，一日一夜行三十時，屬婁星者以大麥飯並肉祭之。

「『次復，置胃為第七宿，屬閻摩羅天，姓跋伽毗。胃有三星形如鼎足，一日一夜行三十時，屬胃宿

【現代漢語翻譯】 現代漢語譯本：，姓梵嵐摩（梵天）。其中有三星形狀像牛頭，一天一夜執行六個時辰，屬於牛宿的人用醍醐飯來祭祀它。 『接下來設定女宿為第七宿，屬於毗紐天（保護神），姓帝利迦遮耶尼。女宿有四顆星，形狀像大麥粒，一天一夜執行三十個時辰，屬於女宿的人用鳥肉祭祀它。以上這七個星宿位於西門。 『接下來設定北方第一宿名為虛宿，屬於帝釋天（眾神之王），娑婆天子，姓憍陳如。虛宿有四顆星，形狀像烏鴉，一天一夜執行三十個時辰，屬於虛宿的人煮烏豆汁來祭祀它。 『接下來設定危宿為第二宿，屬於多羅拏天，姓單那尼。危宿有一顆星，形狀像婦人身上的痣，一天一夜執行十五個時辰，屬於危宿的人用粳米粥來祭祀它。 『接下來設定室宿為第三宿，屬於蛇頭天，蝎天之子，姓阇都迦尼拘。室宿有兩顆星，形狀像腳印，一天一夜執行三十個時辰，屬於室宿的人用肉和血來祭祀它。 『接下來設定壁宿為第四宿，壁宿屬於林天，婆婁那（水神）之子，姓陀難阇。壁宿有兩顆星，形狀像腳印，一天一夜執行四十五個時辰，屬於壁宿的人用肉來祭祀它。 『接下來設定奎宿為第五宿，屬於富沙天，姓阿虱吒排尼。奎宿有一顆星，形狀像婦女身上的痣，一天一夜執行三十個時辰，屬於奎宿的人用酪來祭祀它。 『接下來設定婁宿為第六宿，屬於乾闥婆天（天樂神），姓阿舍婆。婁宿有三顆星，形狀像馬頭，一天一夜執行三十個時辰，屬於婁宿的人用大麥飯和肉來祭祀它。 『接下來，設定胃宿為第七宿，屬於閻摩羅天（死神），姓跋伽毗。胃宿有三顆星，形狀像鼎足，一天一夜執行三十個時辰，屬於胃宿

【English Translation】 English version: , whose surname is Brahma (the creator god). Among them, there are three stars shaped like an ox's head, which travel for six shichen (an ancient Chinese unit of time, approximately two hours) in one day and night. Those who belong to the Ox constellation use ghee rice to worship it. 'Next, the seventh constellation is set as the Girl constellation, belonging to Vishnu (the preserver god), whose surname is Tirikachayani. The Girl constellation has four stars, shaped like barley grains, which travel for thirty shichen in one day and night. Those who belong to the Girl constellation use bird meat to worship it. These seven constellations are located at the west gate.' 'Next, the first constellation in the north is named the Void constellation, belonging to Indra (the king of gods), the son of the Saha world, whose surname is Kaundinya. The Void constellation has four stars, shaped like crows, which travel for thirty shichen in one day and night. Those who belong to the Void constellation use boiled black bean juice to worship it.' 'Next, the second constellation is set as the Rooftop constellation, belonging to Tarana Deva, whose surname is Danani. The Rooftop constellation has one star, shaped like a mole on a woman's body, which travels for fifteen shichen in one day and night. Those who belong to the Rooftop constellation use japonica rice porridge to worship it.' 'Next, the third constellation is set as the Encampment constellation, belonging to the Serpent-head Deva, the son of the Scorpion Deva, whose surname is Jathukanikuj. The Encampment constellation has two stars, shaped like footprints, which travel for thirty shichen in one day and night. Those who belong to the Encampment constellation use meat and blood to worship it.' 'Next, the fourth constellation is set as the Wall constellation, the Wall constellation belongs to the Forest Deva, the son of Varuna (the god of water), whose surname is Dhandhanja. The Wall constellation has two stars, shaped like footprints, which travel for forty-five shichen in one day and night. Those who belong to the Wall constellation use meat to worship it.' 'Next, the fifth constellation is set as the Pleiades constellation, belonging to Pusha Deva, whose surname is Ashta Paini. The Pleiades constellation has one star, shaped like a mole on a woman's body, which travels for thirty shichen in one day and night. Those who belong to the Pleiades constellation use cheese to worship it.' 'Next, the sixth constellation is set as the Stomach constellation, belonging to the Gandharva Deva (celestial musician), whose surname is Ashava. The Stomach constellation has three stars, shaped like a horse's head, which travel for thirty shichen in one day and night. Those who belong to the Stomach constellation use barley rice and meat to worship it.' 'Next, the seventh constellation is set as the Stomach constellation, belonging to Yama Deva (the god of death), whose surname is Bhagabhi. The Stomach constellation has three stars, shaped like the legs of a tripod, which travel for thirty shichen in one day and night. Those who belong to the Stomach constellation

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者粳米烏麻及以野棗而用祭之。右此七宿當於北門。

「『二十八宿有五宿行四十五時，所謂畢、參、氐、斗、辟等。』二十八宿言義廣多，難曉深趣不可具宣，我今略說。」

說是宿時，同聞諸天，皆悉歡喜。◎

大集經卷第四十一 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十二

隋天竺三藏那連提耶舍譯

日藏分中星宿品第八之二

◎爾時，殊致阿羅娑仙人告諸天曰：「是佉盧虱吒仙人，於過去世亦造惡業，罪因緣故雖得人身半為驢狀，以有慈力其罪除滅，更得最好端正之身猶如帝釋。」告諸龍等：「我以福德諸因緣故如彼仙人，為一切天而作導師。今亦如是，能教汝等深實語言。諸龍當知！佉盧虱吒似釋身已，是天人眾皆悉歡悅，一心合掌作如是言：『今大聖人為我等說往昔之事，何者星宿行最在前？食何等食作何事業？行於虛空復幾許時？』如是問已，仙人答言：『汝等一切至心聽受，我以慈力還得端正，今復憐愍安隱眾生，說一年內事之終始，令于汝曹如盲得目。初日星宿乃至月滿，諸星所在皆悉具說，為欲利益諸眾生故，安置昴星在眾星前，汝等諸天以為是不？』一切天言：『善哉，善哉！我等經歷星宿，知昴最尊大

【現代漢語翻譯】 現代漢語譯本 用粳米、烏麻以及野棗來祭祀。以上這七個星宿應當在北門祭祀。

『二十八星宿中有五個星宿執行四十五個時辰，它們是畢(星宿名)、參(星宿名)、氐(星宿名)、斗(星宿名)、辟(星宿名)等。』二十八星宿的含義非常廣泛，難以理解其深刻的意義，不能全部宣說，我現在簡略地說一下。

當說到星宿的時候，一同聽聞的諸天都非常歡喜。

《大集經》卷第四十一 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第四十二

隋朝天竺三藏那連提耶舍譯

日藏分中星宿品第八之二

那時，殊致阿羅娑(仙人名)仙人告訴諸天說：『這位佉盧虱吒(仙人名)仙人，在過去世也造作了惡業，因為罪業的因緣，雖然得到了人身，卻一半是驢子的形狀，因為有慈悲的力量，他的罪業得以消除，重新獲得了最好最端正的身體，就像帝釋(天神名)一樣。』又告訴諸龍等：『我因為福德的各種因緣，就像那位仙人一樣，為一切天人做導師。現在也像這樣，能夠教導你們真實深刻的語言。諸龍應當知道！佉盧虱吒(仙人名)的身體像帝釋(天神名)之後，天人大眾都非常歡悅，一心合掌這樣說道：『現在大聖人為我們講述過去的事情，哪個星宿執行在最前面？吃什麼食物？做什麼事業？在虛空中執行多長時間？』這樣問完之後，仙人回答說：『你們一切都要至心聽受，我因為慈悲的力量才得以恢復端正，現在又憐憫安穩眾生，講述一年內事情的始終，讓你們就像盲人得到了眼睛。從初日星宿到月圓，所有星宿所在的位置都詳細說明，爲了利益眾生，安置昴星(星宿名)在眾星之前，你們諸天認為這樣可以嗎？』一切天人說：『很好，很好！我們經歷過星宿，知道昴星(星宿名)最尊貴。』

【English Translation】 English version Use polished rice, black sesame, and wild dates for offerings. These seven constellations should be worshipped at the north gate.

'Among the twenty-eight constellations, five constellations travel for forty-five hours, namely, Bi (constellation name), Shen (constellation name), Di (constellation name), Dou (constellation name), and Bi (constellation name).』 The meanings of the twenty-eight constellations are vast and difficult to understand, and their profound implications cannot be fully explained. I will now speak briefly.

When the constellations were mentioned, all the devas who heard were delighted.

Mahasamnipata Sutra, Volume 41 Taisho Tripitaka Volume 13, No. 0397, Mahavaipulya Mahasamnipata Sutra

Mahavaipulya Mahasamnipata Sutra, Volume 42

Translated by Tripitaka Narendrayasas of India during the Sui Dynasty

Chapter 8.2: Constellations in the Sun Division

At that time, the Rishi Shuzhi Aralasa (sage's name) said to the devas: 'This Rishi Kharoṣṭha (sage's name), in his past lives, also committed evil deeds. Due to the causes of his sins, although he obtained a human body, half of it was in the form of a donkey. Because of his power of compassion, his sins were eliminated, and he regained the most beautiful and upright body, just like Indra (deity's name).' He also told the dragons: 'Because of the various causes of my merits, I am like that Rishi, a guide for all devas. Now, I am also like that, able to teach you profound and truthful words. You dragons should know! After Kharoṣṭha (sage's name) resembled Indra (deity's name), the assembly of devas were all delighted, and with one mind, they joined their palms and said: 『Now the great sage is telling us about past events. Which constellation travels in the forefront? What food does it eat? What work does it do? How long does it travel in the void?』 After asking this, the Rishi replied: 『All of you should listen attentively. Because of the power of compassion, I have regained my uprightness. Now, I also pity and pacify sentient beings, and I will speak about the beginning and end of events within a year, so that you will be like the blind who have gained sight. From the first day's constellation to the full moon, I will explain in detail where all the constellations are located. For the benefit of all sentient beings, I will place the Pleiades (constellation name) before all the constellations. Do you devas think this is acceptable?』 All the devas said: 『Excellent, excellent! We have experienced the constellations and know that the Pleiades (constellation name) is the most venerable.』

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威德天之外甥也，其有六子執行虛空，是故昴星可為先首。』

「佉盧虱吒仙人言：『月合諸星起昴終胃，月行宿訖一月將滿，八月黑初月合在胃，如是次第輪轉不息。我今復說剎那之數，一千六百剎那名一迦羅，六十迦羅名摸呼律多，三十摸呼律多為一日夜。

「『胃宿縱惡自在如首羅天，能護四方皆得安隱，汝等天人見彼為惡勿生嫌怪，嚴治刑法乃護眾生。』一切天言：『如是，如是，如聖人教。嚴於法令乃濟眾生。』『月與胃合，其日病者或輕或重難可療治，其日生者性多瞋憤，獷惡剛毅難可親昵，有大官位能勝眾生。亢虛參胃，此四宿日不得入陣鬥戰，不可遠行，不得剃頭及以治鬢。畢牛軫星，此三宿日，乃宜鬥戰，及以遠行、剃頭、洗頭。柳張宿日，可得造作一切諸事。昴宿、翼宿、斗宿，此三宿日求財可得，宜服醫藥持戒佈施，宜作新衣及造瓔珞。嘴宿、角宿、女宿、七星之宿，此四宿日宜於行來道路安隱。氐宿、井宿、危宿，此三宿日作惡得成。房宿、柳宿、心宿、婁宿、七星之宿、張宿，此六宿日得造輿、車床及繩床、並諸衣服，要結知識。

「『昴宿速疾作種種業，其速如火，其日得病酪飯祭之四日除愈，其日生者常得大富，其日入胎。斗宿、房宿、虛宿、柳宿、室宿，此五宿

【現代漢語翻譯】 『威德天（Vaideva）的外甥，有六個兒子在虛空中執行，因此昴星（Krittika）可以作為首領。』 『佉盧虱吒（Kharostha）仙人說：『月亮與眾星會合，從昴星開始到胃宿（Vishakha）結束，月亮執行完所有星宿，一個月將滿。八月黑初，月亮與胃宿會合，如此依次輪轉不停。我現在再說剎那的計算方法，一千六百剎那名為一迦羅（kala），六十迦羅名為摸呼律多（muhurta），三十摸呼律多為一日一夜。』 『胃宿縱然兇惡，也自在如首羅天（Sura），能守護四方，使之都得安穩。你們天人見到它作惡，不要產生嫌疑怪罪，要嚴明刑法，才能保護眾生。』一切天人說：『是這樣，是這樣，如聖人教導。嚴明法令才能救濟眾生。』『月亮與胃宿會合的那天，生病的人病情或輕或重，難以治癒；那天出生的人，性格多嗔怒，粗野剛強，難以親近，有大官位，能勝過眾人。亢宿（Hasta）、虛宿（Uttara Ashadha）、參宿（Shravana）、胃宿，這四個星宿的日子不宜進入戰場戰鬥，不可遠行，不可剃頭和修剪鬢髮。畢宿（Rohini）、牛宿（Mrigashira）、軫宿（Chitra），這三個星宿的日子，適宜戰鬥，以及遠行、剃頭、洗頭。柳宿（Ashlesha）、張宿（Magha）的日子，可以進行一切事務。昴宿、翼宿（Swati）、斗宿（Purva Ashadha），這三個星宿的日子求財可以得到，適宜服用醫藥、持戒佈施，適宜製作新衣和瓔珞。嘴宿（Jyeshtha）、角宿（Chitra）、女宿（Purva Bhadrapada）、七星之宿（Krittika），這四個星宿的日子適宜出行，道路平安。氐宿（Vishakha）、井宿（Adra）、危宿（Shatabhisha），這三個星宿的日子作惡可以成功。房宿（Anuradha）、柳宿、心宿（Jyeshtha）、婁宿（Revati）、七星之宿、張宿，這六個星宿的日子可以製造車輿、床和繩床，以及各種衣服，要結交朋友。 『昴宿行動迅速，做各種事情都很快，像火一樣。在那天生病，用酪飯祭祀，四天就能痊癒。那天出生的人常常能得到大富，那天入胎。斗宿、房宿、虛宿、柳宿、室宿（Dhanishta），這五個星宿

【English Translation】 'The nephew of Vaideva, has six sons who move in the void, therefore Krittika can be the leader.' 'The sage Kharostha said: 'The moon joins with the stars, starting from Krittika and ending at Vishakha, the moon travels through all the constellations, and a month will be full. At the beginning of the dark half of the eighth month, the moon joins with Vishakha, and so it rotates continuously. Now I will speak again about the calculation of kshana, sixteen hundred kshana is called a kala, sixty kala is called a muhurta, and thirty muhurta is one day and night.' 'Even if Vishakha is evil, it is as free as Sura, able to protect the four directions, so that all may be peaceful. When you gods see it doing evil, do not be suspicious or blame it, you must enforce the law strictly, in order to protect all beings.' All the gods said: 'It is so, it is so, as the sage taught. Enforcing the law strictly will save all beings.' 'On the day when the moon joins with Vishakha, the sick will be difficult to cure, their illness may be light or severe; those born on that day will be prone to anger, be rough and strong, difficult to approach, and will have high positions, able to overcome others. Hasta, Uttara Ashadha, Shravana, and Vishakha, on these four constellations' days, it is not suitable to enter the battlefield, not suitable to travel far, not suitable to shave the head or trim the sideburns. Rohini, Mrigashira, and Chitra, on these three constellations' days, it is suitable to fight, as well as to travel far, shave the head, and wash the hair. Ashlesha and Magha, on these constellations' days, all matters can be carried out. Krittika, Swati, and Purva Ashadha, on these three constellations' days, wealth can be obtained, it is suitable to take medicine, observe precepts, and give alms, it is suitable to make new clothes and necklaces. Jyeshtha, Chitra, Purva Bhadrapada, and Krittika, on these four constellations' days, it is suitable to travel, and the roads will be safe. Vishakha, Adra, and Shatabhisha, on these three constellations' days, evil deeds can be accomplished. Anuradha, Ashlesha, Jyeshtha, Revati, Krittika, and Magha, on these six constellations' days, it is suitable to make carriages, beds, and rope beds, as well as various clothes, and to make friends.' 'Krittika acts quickly, doing all kinds of things very fast, like fire. If one falls ill on that day, offering rice with curd will cure the illness in four days. Those born on that day will often obtain great wealth, and conception occurs on that day. Purva Ashadha, Anuradha, Uttara Ashadha, Ashlesha, and Dhanishta, these five constellations'

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日不宜造作一切諸事，唯得共于大敵鬥戰。井氐翼宿，此三宿日善惡之事皆悉得作。畢宿之日亦得自在。井氐危宿，此三宿日，昴宿生者於此日內，不得作事遠行斗擊，假令急事亦不得作。女角嘴宿此三宿日亦為最惡，翼宿之日與怨家斗獲得其勝，或剛或柔還致和合。軫宿、牛宿，此二宿日求伴不得，服藥合藥出家佈施，造新衣服瓔珞床鋪，臥具等物皆得成就。參宿、虛宿、亢宿，此三宿日行來安隱。鬼尾室宿，此三宿日，共他造惡離於慈心種種得作。七星宿、日心宿、房宿、柳宿、辟宿，此五宿日宜結婚姻，宜造輿車及以床縟，參宿之日作事亦吉，然於一切鬚生憐愍。

「『畢星水性，汝等於此第二宿日，造柔軟事悉得和合，其日病者以香祭火五日後愈，其日生者其人大富福德樂法。牛宿、奎宿、七星宿日，及心宿日而受胎者，其人薄德常作下事。鬼尾室宿，此三宿日，一切事業皆不得作，不得鬥戰不得遠行不得詣官，賣買交易工巧作務皆不得作。亢宿、虛宿此二宿日，若作好事不得和合，唯宜鬥戰克獲勝捷。軫宿之日為事有利，利作柔軟無有障礙。嘴宿、角宿、女宿等日眾事和合，所作成辦服藥得力。若欲舍施，若造衣服及以瓔珞皆悉得作。井宿、氐宿、危宿等日，遠行安隱。房宿、柳宿、辟宿等日，欲離

【現代漢語翻譯】 現代漢語譯本 太陽日不適宜進行任何事情，只適合與大敵作戰。井宿（Jing，星宿名）、氐宿（Di，星宿名）、翼宿（Yi，星宿名），這三個星宿日，善事惡事都可以做。畢宿（Bi，星宿名）日也可以自由行事。井宿、氐宿、危宿（Wei，星宿名），這三個星宿日，昴宿（Mao，星宿名）出生的人在這些日子裡，不可以做事、遠行、戰鬥，即使是緊急的事情也不可以做。女宿（Nü，星宿名）、角宿（Jiao，星宿名）、嘴宿（Zui，星宿名），這三個星宿日也是最不吉利的。翼宿日與仇敵戰鬥可以獲勝，無論是強硬還是懷柔都能達成和解。軫宿（Zhen，星宿名）、牛宿（Niu，星宿名），這兩個星宿日求伴侶不得，適合服藥、配藥、出家、佈施，製作新衣服、瓔珞、床鋪、臥具等物品都能成功。參宿（Shen，星宿名）、虛宿（Xu，星宿名）、亢宿（Kang，星宿名），這三個星宿日出行平安。鬼宿（Gui，星宿名）、尾宿（Wei，星宿名）、室宿（Shi，星宿名），這三個星宿日，可以與他人作惡，遠離慈悲心，各種事情都可以做。七星宿（Qi Xing，星宿名）、日心宿（Ri Xin，星宿名）、房宿（Fang，星宿名）、柳宿（Liu，星宿名）、辟宿（Bi，星宿名），這五個星宿日適合結婚，適合製造車輿和床褥。參宿日做事也吉利，但對一切事物都應心懷憐憫。 『畢宿屬水性，你們在第二個畢宿日，做柔和的事情都能和諧成功，這天生病的人用香祭火，五天後會痊癒，這天出生的人會大富大貴，有福德，喜歡佛法。牛宿、奎宿（Kui，星宿名）、七星宿日，以及心宿日受孕的人，其人薄德，常常做下賤的事情。鬼宿、尾宿、室宿，這三個星宿日，一切事業都不能做，不能戰鬥，不能遠行，不能去官府，買賣交易、工巧製作都不能做。亢宿、虛宿這兩個星宿日，如果做好事不能和諧，只適合戰鬥，可以獲得勝利。軫宿日做事有利，適合做柔和的事情，沒有障礙。嘴宿、角宿、女宿等日，各種事情都能和諧，所做的事情都能成功，服藥有效。如果想要舍施，或者製作衣服和瓔珞，都可以做。井宿、氐宿、危宿等日，遠行平安。房宿、柳宿、辟宿等日，想要離

【English Translation】 English version The sun day is not suitable for doing anything, except for fighting against great enemies. The days of Jing (Well mansion), Di (Root mansion), and Yi (Wings mansion) are suitable for doing both good and bad things. The day of Bi (Net mansion) is also free to act. The days of Jing, Di, and Wei (Rooftop mansion), those born under the Mao (Pleiades mansion) should not do things, travel far, or fight on these days, even if it is an urgent matter. The days of Nü (Girl mansion), Jiao (Horn mansion), and Zui (Beak mansion) are also the most inauspicious. On the day of Yi, fighting with enemies can lead to victory, and reconciliation can be achieved whether through force or gentleness. On the days of Zhen (Chariot mansion) and Niu (Ox mansion), seeking companions will not succeed, but it is suitable for taking medicine, preparing medicine, becoming a monk, giving alms, and making new clothes, necklaces, beds, bedding, etc., all of which can be accomplished. On the days of Shen (Orion mansion), Xu (Emptiness mansion), and Kang (Neck mansion), traveling is safe. On the days of Gui (Ghost mansion), Wei (Tail mansion), and Shi (Encampment mansion), one can do evil with others, abandon compassion, and do all sorts of things. On the days of Qi Xing (Seven Stars mansion), Ri Xin (Sun Heart mansion), Fang (Room mansion), Liu (Willow mansion), and Bi (Wall mansion), it is suitable to get married, make carriages and bedding. The day of Shen is also auspicious for doing things, but one should have compassion for all things. 『The Bi mansion is of water nature. On the second day of Bi, doing gentle things will be harmonious and successful. Those who are sick on this day will be healed after five days of offering incense to the fire. Those born on this day will be very wealthy, virtuous, and fond of the Dharma. Those who conceive on the days of Niu, Kui (Legs mansion), Qi Xing, and Xin (Heart mansion) are of little virtue and often do lowly things. On the days of Gui, Wei, and Shi, all activities should not be done, one should not fight, travel far, go to the government, engage in buying and selling, or do any crafts. On the days of Kang and Xu, if one does good deeds, they will not be harmonious, but it is suitable to fight and achieve victory. The day of Zhen is beneficial for doing things, suitable for doing gentle things without obstacles. On the days of Zui, Jiao, and Nü, all things are harmonious, what is done will be successful, and taking medicine will be effective. If one wants to give alms, or make clothes and necklaces, all can be done. On the days of Jing, Di, and Wei, traveling far is safe. On the days of Fang, Liu, and Bi, if one wants to leave

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慈心造惡得成。斗宿、箕宿、婁宿、胃宿、室宿、翼宿此六宿日，宜結親友婚聚知識，床鋪輦輿皆悉得造。

「『嘴宿四日用事，於此世間作諸事業疾速自成，其日病者豆糜祭月八日除愈。其日生者為人猛健大富饒財，當爲婦女見諸惡事宜自防護，我說不虛。嘴宿生人，若以女宿、婁宿、斗宿、張宿等日而入胎者為惡不善。昴宿、房宿、柳宿此三宿日，不得鬥戰不得遠行及向官府，有須行者應止勿去。井宿、氐宿、危宿等日，造作眾惡不相和順，妄言諂曲欲殺怨家皆得成就。角宿之日欲作事者剛柔並得，參宿之日作事利益能致自在。亢虛二宿不相和合，參宿之日乃得利益，其日服藥出家佈施，瓔珞衣服並皆得作。鬼宿、尾宿、室宿等日遠行安隱。心宿、奎宿、七星宿日，此三宿日欲作惡者惡事得成。軫宿、胃宿、畢宿、牛宿、箕宿等日，宜結親友得好知識婚嫁吉事，輿車床縟皆悉得造。

「『參宿五日用事能成諸惡，欲為業者少於利益，其日病者以生蘇糜祭於四道十日得愈；其日生人性雖聰明而心懷惡，求于錢財遂至於死，亦主作賊致失身命；其日生人及入胎者，虛宿、心宿、奎宿、翼宿、斗宿、胃宿，此六宿日多為障礙，乃至鬼尾室宿等日，亦不和合，一切諸事皆不得作。亢宿之日欲造作者，宜為輕事

【現代漢語翻譯】 現代漢語譯本：以慈悲心行惡也會成功。在斗宿（二十八星宿之一，屬北方玄武）、箕宿（二十八星宿之一，屬東方青龍）、婁宿（二十八星宿之一，屬西方白虎）、胃宿（二十八星宿之一，屬西方白虎）、室宿（二十八星宿之一，屬北方玄武）、翼宿（二十八星宿之一，屬南方朱雀）這六個星宿當值的日子裡，適宜結交親友、舉行婚禮、會見朋友，床鋪、車輛等都可以建造。 『嘴宿（二十八星宿之一，屬西方白虎）當值的四天里，在此世間做各種事情都能迅速成功。如果這幾天有人生病，用豆粥祭拜月亮，八天就能痊癒。在這幾天出生的人，會勇猛健壯、非常富有，但要提防婦女帶來的各種壞事，我說的不是虛言。嘴宿出生的人，如果選擇在女宿（二十八星宿之一，屬北方玄武）、婁宿、斗宿、張宿（二十八星宿之一，屬南方朱雀）等日子受孕，就會變得邪惡不善。昴宿（二十八星宿之一，屬西方白虎）、房宿（二十八星宿之一，屬東方青龍）、柳宿（二十八星宿之一，屬南方朱雀）這三個星宿當值的日子，不宜戰鬥、不宜遠行、不宜前往官府，如果必須出行，應該停止不要去。井宿（二十八星宿之一，屬南方朱雀）、氐宿（二十八星宿之一，屬東方青龍）、危宿（二十八星宿之一，屬北方玄武）等星宿當值的日子，做各種壞事都不會順利，說謊、諂媚、想要殺害仇敵都能成功。角宿（二十八星宿之一，屬東方青龍）當值的日子，想要做事，剛柔並濟都能成功。參宿（二十八星宿之一，屬西方白虎）當值的日子做事能獲得利益，能達到自在。亢宿（二十八星宿之一，屬東方青龍）和虛宿（二十八星宿之一，屬北方玄武）這兩個星宿不相合，參宿當值的日子才能獲得利益，這天服藥、出家、佈施、製作瓔珞和衣服都可以。鬼宿（二十八星宿之一，屬南方朱雀）、尾宿（二十八星宿之一，屬東方青龍）、室宿等星宿當值的日子，遠行會平安順利。心宿（二十八星宿之一，屬東方青龍）、奎宿（二十八星宿之一，屬西方白虎）、七星宿（二十八星宿之一，屬南方朱雀）這三個星宿當值的日子，想要作惡，壞事就能成功。軫宿（二十八星宿之一，屬南方朱雀）、胃宿、畢宿（二十八星宿之一，屬西方白虎）、牛宿（二十八星宿之一，屬北方玄武）、箕宿等星宿當值的日子，適宜結交親友，能得到好朋友，適合結婚等喜事，車輛、床鋪等都可以建造。 『參宿當值的五天里，能成就各種壞事，想要做事業，利益很少。如果這幾天有人生病，用生酥粥祭拜四方道路，十天就能痊癒；在這幾天出生的人，雖然聰明但心懷惡意，爲了錢財甚至會喪命，也可能做賊而丟掉性命；在這幾天出生的人和受孕的人，在虛宿、心宿、奎宿、翼宿、斗宿、胃宿這六個星宿當值的日子裡，多有障礙，甚至在鬼宿、尾宿、室宿等星宿當值的日子裡，也不相合，一切事情都不能做。亢宿當值的日子想要建造東西，適合做輕便的事情。

【English Translation】 English version: Even with a compassionate heart, evil deeds can be accomplished. On the days when the Di (one of the twenty-eight constellations, belonging to the Northern Black Tortoise), Ji (one of the twenty-eight constellations, belonging to the Eastern Azure Dragon), Lou (one of the twenty-eight constellations, belonging to the Western White Tiger), Wei (one of the twenty-eight constellations, belonging to the Western White Tiger), Shi (one of the twenty-eight constellations, belonging to the Northern Black Tortoise), and Yi (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird) constellations are in charge, it is suitable to make friends, hold weddings, and meet acquaintances. Beds and carriages can all be built. 『During the four days when the Zui (one of the twenty-eight constellations, belonging to the Western White Tiger) constellation is in charge, all undertakings in this world will be quickly accomplished. If someone is sick on these days, offering bean porridge to the moon will result in recovery within eight days. Those born on these days will be brave, strong, and very wealthy, but should be wary of evil deeds brought by women. What I say is not false. If those born under the Zui constellation conceive on the days of the Nu (one of the twenty-eight constellations, belonging to the Northern Black Tortoise), Lou, Di, or Zhang (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird) constellations, they will become evil and unkind. On the days when the Mao (one of the twenty-eight constellations, belonging to the Western White Tiger), Fang (one of the twenty-eight constellations, belonging to the Eastern Azure Dragon), and Liu (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird) constellations are in charge, it is not suitable to fight, travel far, or go to government offices. If one must travel, they should stop and not go. On the days when the Jing (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird), Di, and Wei (one of the twenty-eight constellations, belonging to the Northern Black Tortoise) constellations are in charge, doing evil deeds will not be harmonious. Lying, flattering, and seeking to kill enemies will all be successful. On the day when the Jiao (one of the twenty-eight constellations, belonging to the Eastern Azure Dragon) constellation is in charge, one can achieve both firmness and gentleness in their endeavors. On the day when the Shen (one of the twenty-eight constellations, belonging to the Western White Tiger) constellation is in charge, one can gain benefits and achieve freedom. The Kang (one of the twenty-eight constellations, belonging to the Eastern Azure Dragon) and Xu (one of the twenty-eight constellations, belonging to the Northern Black Tortoise) constellations are not compatible. Only on the day when the Shen constellation is in charge can one gain benefits. On this day, taking medicine, becoming a monk, giving alms, and making necklaces and clothes are all suitable. On the days when the Gui (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird), Wei (one of the twenty-eight constellations, belonging to the Eastern Azure Dragon), and Shi constellations are in charge, traveling far will be safe and peaceful. On the days when the Xin (one of the twenty-eight constellations, belonging to the Eastern Azure Dragon), Kui (one of the twenty-eight constellations, belonging to the Western White Tiger), and Qi Xing (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird) constellations are in charge, if one desires to do evil, evil deeds will be accomplished. On the days when the Zhen (one of the twenty-eight constellations, belonging to the Southern Vermilion Bird), Wei, Bi (one of the twenty-eight constellations, belonging to the Western White Tiger), Niu (one of the twenty-eight constellations, belonging to the Northern Black Tortoise), and Ji constellations are in charge, it is suitable to make friends, gain good acquaintances, and have auspicious weddings. Carriages and beds can all be built. 『During the five days when the Shen constellation is in charge, various evil deeds can be accomplished. If one desires to engage in business, there will be little benefit. If someone is sick on these days, offering raw butter porridge to the four roads will result in recovery within ten days. Those born on these days, though intelligent, will harbor evil intentions. In pursuit of wealth, they may even die, or become thieves and lose their lives. Those born or conceived on these days will face many obstacles on the days when the Xu, Xin, Kui, Yi, Di, and Wei constellations are in charge. Even on the days when the Gui, Wei, and Shi constellations are in charge, things will not be harmonious, and nothing should be done. On the day when the Kang constellation is in charge, if one desires to build something, it is suitable to do light work.

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。氐宿、危宿、井宿、奎宿，此四宿日乃得自在。

「『井宿六日用事，其為惡業分判果決，其日得病炒粳谷華祭于日天，八日得愈。其日生人及受胎者，宜為田作當得大富，又饒畜生象馬羊等，于辟宿日百事不宜。柳宿、房宿，此二宿日造作百事多有耗散。氐宿之日宜作眾事，如意自在。鬼宿、參宿、尾宿等日，宜造百事所求稱意。心宿、星宿、奎宿等日，宜出遠行，道路安隱所向和合。斗宿、翼宿、奎宿等日，宜結朋友求善知識。亢宿、畢宿、觜宿、虛宿，此四宿日為井生人作諸障礙。

「『鬼宿七日用事，能為柔軟不破善法，其日得病以黃石蜜祭于歲星五日除愈。其日生者此人持戒好樂善事，得大官位國師宰輔，常教國王善法治世，至於娶妻特難和合，慇勤因人然後成就。其日生人，欲在室宿、鬼宿、翼宿、婁宿、斗宿等日受胎者吉。畢角女宿，此三宿日為其障礙。七星心宿奎宿之日，作事不成當失財物。尾宿之日作事得成，房宿之日亦多利益。辟宿柳宿，此二宿日為事不稱。張宿之日，遠行安隱。婁宿箕宿，為其障礙。軫牛昴宿，此三宿日作事和合必得良伴。亢宿、觜宿、參宿、虛宿，宜結朋友及善知識。亢宿、危宿，此二宿日所求者得多有利益。

「『柳宿八日用事，一切惡業皆悉能作

【現代漢語翻譯】 現代漢語譯本 『氐宿（dǐ xiù，星宿名，二十八宿之一）、危宿（wēi xiù，星宿名，二十八宿之一）、井宿（jǐng xiù，星宿名，二十八宿之一）、奎宿（kuí xiù，星宿名，二十八宿之一），這四個星宿當值的日子可以自由自在地行事。 『井宿當值的六天，用來判斷惡業的果報非常果斷，如果在這幾天生病，用炒過的粳米花祭祀太陽神，八天就能痊癒。在這幾天出生或受孕的人，適合從事農業生產，會變得非常富有，並且擁有很多牲畜，如大象、馬、羊等。在壁宿（bì xiù，星宿名，二十八宿之一）當值的日子，做什麼事都不適宜。柳宿（liǔ xiù，星宿名，二十八宿之一）、房宿（fáng xiù，星宿名，二十八宿之一），這兩個星宿當值的日子，進行任何活動都會有損耗。氐宿當值的日子適合做各種事情，會如意自在。鬼宿（guǐ xiù，星宿名，二十八宿之一）、參宿（shēn xiù，星宿名，二十八宿之一）、尾宿（wěi xiù，星宿名，二十八宿之一）等星宿當值的日子，適合做各種事情，所求都能如願。心宿（xīn xiù，星宿名，二十八宿之一）、星宿（xīng xiù，星宿名，二十八宿之一）、奎宿等星宿當值的日子，適合出遠門，道路平安，所到之處都能和諧相處。斗宿（dǒu xiù，星宿名，二十八宿之一）、翼宿（yì xiù，星宿名，二十八宿之一）、奎宿等星宿當值的日子，適合結交朋友，尋求善知識。亢宿（kàng xiù，星宿名，二十八宿之一）、畢宿（bì xiù，星宿名，二十八宿之一）、觜宿（zī xiù，星宿名，二十八宿之一）、虛宿（xū xiù，星宿名，二十八宿之一），這四個星宿當值的日子，會給井宿出生的人帶來各種障礙。 『鬼宿當值的七天，能夠成就柔軟不破的善法，如果在這幾天生病，用黃石蜜祭祀歲星，五天就能痊癒。在這幾天出生的人，會持戒，喜歡行善，能得到高官厚祿，成為國師或宰輔，經常教導國王行善法治理國家，但娶妻特別難以和諧，需要通過他人慇勤幫助才能成功。在這幾天出生的人，如果想在室宿（shì xiù，星宿名，二十八宿之一）、鬼宿、翼宿、婁宿（lóu xiù，星宿名，二十八宿之一）、斗宿等星宿當值的日子受孕，會很吉利。畢宿、角宿（jiǎo xiù，星宿名，二十八宿之一）、女宿（nǚ xiù，星宿名，二十八宿之一），這三個星宿當值的日子會成為障礙。七星宿（qī xīng xiù，星宿名，二十八宿之一）、心宿、奎宿當值的日子，做事不會成功，會損失財物。尾宿當值的日子做事會成功，房宿當值的日子也會有很多利益。壁宿、柳宿，這兩個星宿當值的日子做事不會如意。張宿（zhāng xiù，星宿名，二十八宿之一）當值的日子，出遠門會平安。婁宿、箕宿（jī xiù，星宿名，二十八宿之一），會成為障礙。軫宿（zhěn xiù，星宿名，二十八宿之一）、牛宿（niú xiù，星宿名，二十八宿之一）、昴宿（mǎo xiù，星宿名，二十八宿之一），這三個星宿當值的日子做事會和諧，一定會得到好的夥伴。亢宿、觜宿、參宿、虛宿，適合結交朋友和善知識。亢宿、危宿，這兩個星宿當值的日子，所求都能得到，並且有很多利益。 『柳宿當值的八天，一切惡業都可以做。

【English Translation】 English version 'The Di (氐) constellation, the Wei (危) constellation, the Jing (井) constellation, and the Kui (奎) constellation, these four constellations' days are free to act as one pleases.' 'The six days when the Jing constellation is in charge are used to decisively judge the consequences of evil deeds. If one falls ill on these days, offering fried japonica rice flowers to the sun god will result in recovery within eight days. Those born or conceived on these days are suitable for agricultural work, will become very wealthy, and will possess many livestock such as elephants, horses, and sheep. On the days when the Bi (壁) constellation is in charge, it is not advisable to do anything. The Liu (柳) constellation and the Fang (房) constellation, on the days when these two constellations are in charge, any activity will result in losses. The days when the Di constellation is in charge are suitable for all kinds of activities, and one will be free and at ease. The days when the Gui (鬼) constellation, the Shen (參) constellation, and the Wei constellation are in charge are suitable for all kinds of activities, and one's wishes will be fulfilled. The days when the Xin (心) constellation, the Xing (星) constellation, and the Kui constellation are in charge are suitable for traveling far, the roads will be safe, and one will be in harmony wherever one goes. The days when the Dou (斗) constellation, the Yi (翼) constellation, and the Kui constellation are in charge are suitable for making friends and seeking good teachers. The days when the Kang (亢) constellation, the Bi constellation, the Zi (觜) constellation, and the Xu (虛) constellation are in charge will bring various obstacles to those born under the Jing constellation.' 'The seven days when the Gui constellation is in charge can bring about gentle and unbreakable good dharma. If one falls ill on these days, offering yellow rock honey to Jupiter will result in recovery within five days. Those born on these days will uphold precepts, enjoy doing good deeds, and will attain high official positions, becoming national teachers or prime ministers, often teaching kings good dharma to govern the country. However, marriage will be particularly difficult to achieve, requiring diligent help from others. Those born on these days, if they wish to conceive on the days when the Shi (室) constellation, the Gui constellation, the Yi constellation, the Lou (婁) constellation, and the Dou constellation are in charge, it will be auspicious. The Bi constellation, the Jiao (角) constellation, and the Nu (女) constellation, the days when these three constellations are in charge will be obstacles. On the days when the Qi Xing (七星) constellation, the Xin constellation, and the Kui constellation are in charge, activities will not succeed and one will lose wealth. On the days when the Wei constellation is in charge, activities will succeed, and on the days when the Fang constellation is in charge, there will also be many benefits. The days when the Bi constellation and the Liu constellation are in charge will not be favorable for activities. On the days when the Zhang (張) constellation is in charge, traveling far will be safe. The Lou constellation and the Ji (箕) constellation will be obstacles. The days when the Zhen (軫) constellation, the Niu (牛) constellation, and the Mao (昴) constellation are in charge will be harmonious for activities, and one will surely find good companions. The Kang constellation, the Zi constellation, the Shen constellation, and the Xu constellation are suitable for making friends and seeking good teachers. The Kang constellation and the Wei constellation, on the days when these two constellations are in charge, one will obtain what one seeks and there will be many benefits.' 'The eight days when the Liu constellation is in charge, all evil deeds can be done.'

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，於世間中如閻羅王，其日病者不可療治；其日生者性多瞋怒無有慈悲，多造𠎝過人所憎嫉，能破善法常好獵射。辟宿、牛宿，此二宿日入胎者吉。軫宿、昴宿，入胎者兇。觜宿、虛宿、亢宿、張宿，此四宿日不宜作事多有耗散。箕宿、婁宿房宿等日，宜作眾事得好成就。心宿之日，七星宿日，胃宿之日，遠行安隱。翼宿、斗宿、女宿等日，宜修讀學伎藝成就。角宿、斗宿、危宿、尾宿、畢宿，此五宿日宜結知識。氐宿、參宿、井宿、室宿，此四日，亦復宜結諸知識。

「『七星九日用事，于諸眾生溫和柔軟，其日病者以胡麻油和粳米飯祭其先人，八日除愈；其日生者聰明福德常為善事，然彼人性微好妄言，若護其身宜慎妄語，其人作事利。心宿、日奎宿、氐宿，此三宿日受胎者貧乏少財物。參宿、危宿、畢宿等，日受胎者兇常作惡事。角宿、女宿，此二宿日受胎亦貧，好為惡事。翼胃斗宿，此三宿日而受胎者，作事自在得他人物。婁宿、張宿、箕宿等日，欲作事者多饒障礙。軫宿、牛宿、昴宿、氐宿，此四宿日行來安隱作事和合。虛宿、觜宿，此二宿日為其障礙。

「『張宿十日用事，作柔軟事安隱世間，其日病者以頻婆果生蘇祭神，七日得差。其日生者性樂芳香衣裳瓔珞，貪于欲事而復嗜酒，若在眾

【現代漢語翻譯】 現代漢語譯本：在世間中如同閻羅王的日子，那一天生病的人無法治癒；那一天出生的人性情多嗔怒，沒有慈悲心，多造罪過，被人憎恨嫉妒，能破壞善法，常常喜歡打獵射殺。壁宿（星宿名）、牛宿（星宿名），這兩宿的日子裡入胎是吉祥的。軫宿（星宿名）、昴宿（星宿名），入胎則兇險。觜宿（星宿名）、虛宿（星宿名）、亢宿（星宿名）、張宿（星宿名），這四宿的日子不適合做事，多有耗損。箕宿（星宿名）、婁宿（星宿名）、房宿（星宿名）等日子，適合做各種事情，能得到好的成就。心宿（星宿名）的日子，七星宿（星宿名）的日子，胃宿（星宿名）的日子，遠行平安。翼宿（星宿名）、斗宿（星宿名）、女宿（星宿名）等日子，適合修習學問技藝，能有所成就。角宿（星宿名）、斗宿（星宿名）、危宿（星宿名）、尾宿（星宿名）、畢宿（星宿名），這五宿的日子適合結交朋友。氐宿（星宿名）、參宿（星宿名）、井宿（星宿名）、室宿（星宿名），這四宿的日子，也適合結交各種朋友。 七星九日掌管事務時，對一切眾生溫和柔順，那一天生病的人用胡麻油和粳米飯祭祀祖先，八天就能痊癒；那一天出生的人聰明有福德，常常做善事，然而這個人性情稍微喜歡說妄語，如果想要保護自身，應該謹慎不說妄語，這個人做事順利。心宿（星宿名）、奎宿（星宿名）、氐宿（星宿名），這三宿的日子受胎的人貧窮缺少財物。參宿（星宿名）、危宿（星宿名）、畢宿（星宿名）等日子受胎的人兇險，常常做惡事。角宿（星宿名）、女宿（星宿名），這兩宿的日子受胎也貧窮，喜歡做惡事。翼宿（星宿名）、胃宿（星宿名）、斗宿（星宿名），這三宿的日子受胎的人，做事自由自在，能得到他人的財物。婁宿（星宿名）、張宿（星宿名）、箕宿（星宿名）等日子，想要做事的人多有障礙。軫宿（星宿名）、牛宿（星宿名）、昴宿（星宿名）、氐宿（星宿名），這四宿的日子出行平安，做事和合。虛宿（星宿名）、觜宿（星宿名），這兩宿的日子會帶來障礙。 張宿（星宿名）十日掌管事務時，做柔和的事情，使世間安穩，那一天生病的人用頻婆果和生酥祭祀神靈，七天就能痊癒。那一天出生的人喜歡芳香的衣裳和瓔珞，貪戀情慾並且嗜酒，如果在人群中

【English Translation】 English version: In the world, like the days of Yama (the king of death), those who are sick on that day cannot be cured; those born on that day are often angry, without compassion, commit many sins, are hated and envied, can destroy good dharma, and often like to hunt and kill. The days of the Bixiu (a constellation) and Niuxiu (a constellation) are auspicious for conception. The days of the Zhenxiu (a constellation) and Maoxiu (a constellation) are inauspicious for conception. The days of the Zixiu (a constellation), Xuxiu (a constellation), Kangxiu (a constellation), and Zhangxiu (a constellation) are not suitable for doing things, and there will be much loss. The days of the Jixiu (a constellation), Louxiu (a constellation), and Fangxiu (a constellation) are suitable for doing all kinds of things and can achieve good results. The days of the Xinxiu (a constellation), Qixingxiu (a constellation), and Weixiu (a constellation) are safe for traveling far. The days of the Yixiu (a constellation), Douxiu (a constellation), and Nvxiu (a constellation) are suitable for studying and learning skills and can achieve success. The days of the Jiaoxiu (a constellation), Douxiu (a constellation), Weixiu (a constellation), Weixiu (a constellation), and Bixiu (a constellation) are suitable for making friends. The days of the Dixiu (a constellation), Shenxiu (a constellation), Jingxiu (a constellation), and Shixiu (a constellation) are also suitable for making various friends. When the Seven Stars govern for nine days, they are gentle and soft to all beings. Those who are sick on that day should offer sesame oil and rice porridge to their ancestors, and they will recover in eight days. Those born on that day are intelligent and blessed, and often do good deeds. However, these people have a slight tendency to lie. If they want to protect themselves, they should be careful not to lie. These people are successful in their work. The days of the Xinxiu (a constellation), Kuixiu (a constellation), and Dixiu (a constellation) are days when those who conceive will be poor and lack wealth. The days of the Shenxiu (a constellation), Weixiu (a constellation), and Bixiu (a constellation) are days when those who conceive will be inauspicious and often do evil deeds. The days of the Jiaoxiu (a constellation) and Nvxiu (a constellation) are also days when those who conceive will be poor and like to do evil deeds. The days of the Yixiu (a constellation), Weixiu (a constellation), and Douxiu (a constellation) are days when those who conceive will be free to do things and obtain other people's wealth. The days of the Louxiu (a constellation), Zhangxiu (a constellation), and Jixiu (a constellation) are days when those who want to do things will encounter many obstacles. The days of the Zhenxiu (a constellation), Niuxiu (a constellation), Maoxiu (a constellation), and Dixiu (a constellation) are days when traveling is safe and things are harmonious. The days of the Xuxiu (a constellation) and Zixiu (a constellation) will bring obstacles. When Zhangxiu (a constellation) governs for ten days, it does gentle things and makes the world peaceful. Those who are sick on that day should offer the fruit of the Bimba and fresh ghee to the gods, and they will recover in seven days. Those born on that day like fragrant clothes and necklaces, are greedy for lust and addicted to alcohol. If they are in the crowd

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中須自慎儆。婁宿、井宿，此二宿日受胎最惡。虛亢、觜宿，是三宿日受胎亦惡不宜作事。昴軫、牛宿，此三宿日亦多障礙。張宿之日乃得自在。胃宿斗宿，此二宿日有所求者不得如意。氐宿之日，其受胎者能除障礙。亢宿、參宿、畢宿、女宿，此四宿日遠行安隱。柳宿、奎宿、鬼宿、心宿、房宿、辟宿，此六宿日欲結知識障礙不成。

「『翼宿十一日用事，行四天下作兩種業，所謂諂曲及柔軟事，其日得病煮黑青豆，以用祭神十日除愈；其日生者宜於種種，然性愚癡，慳貪鄙吝不能喜舍，亦能不食，五日六日乃至七日，不為世人之所愛樂，善須謹慎防護怨家不宜斗諍。胃宿之日而入胎者，多造諸惡。危宿、參宿、氐宿、房宿，此四宿日善惡二事並皆得作。房宿之日，無有善惡。辟宿、鬼宿，此二宿日有受胎者好失財物。胃宿、婁宿、斗宿，此三宿日受胎之者，軫牛、昴宿，此三宿日作事和合。若於虛宿、觜宿、亢宿，此三宿日作事者成，得三宿力遠行安隱。井室、尾宿，此三宿日無善無惡。婁宿、七星奎宿、柳宿、心宿等日，結善知識嫁娶之事皆得和合。

「『軫宿十二日用事，為惡自在速疾如風，其日得病以酪祭神五日除愈；其日生者大富饒財，能用五兵、刀槊、弓箭、斗輪、鞙索，能作大賊殺害眾

【現代漢語翻譯】 現代漢語譯本：應當自己謹慎警惕。婁宿（星宿名）、井宿（星宿名），這兩宿的日子受胎最不好。虛宿（星宿名）、亢宿（星宿名）、觜宿（星宿名），這三宿的日子受胎也不好，不宜做事。昴宿（星宿名）、軫宿（星宿名）、牛宿（星宿名），這三宿的日子也多有障礙。張宿（星宿名）的日子能夠自在。胃宿（星宿名）、斗宿（星宿名），這兩宿的日子有所求都不能如意。氐宿（星宿名）的日子，在那裡受胎的人能夠消除障礙。亢宿（星宿名）、參宿（星宿名）、畢宿（星宿名）、女宿（星宿名），這四宿的日子遠行平安。柳宿（星宿名）、奎宿（星宿名）、鬼宿（星宿名）、心宿（星宿名）、房宿（星宿名）、辟宿（星宿名），這六宿的日子想要結交朋友會有障礙，不能成功。 『翼宿（星宿名）十一日掌管事務，在四天下做兩種事情，就是諂媚和柔順的事情，那一天得了病，煮黑青豆用來祭神，十天就能痊癒；那一天出生的人適合做各種事情，但是性格愚癡，吝嗇貪婪，不能喜舍，也能不吃飯，五天六天甚至七天，不被世人所喜愛，要謹慎防護怨家，不宜爭鬥。胃宿（星宿名）的日子入胎的人，多造各種惡業。危宿（星宿名）、參宿（星宿名）、氐宿（星宿名）、房宿（星宿名），這四宿的日子善事惡事都可以做。房宿（星宿名）的日子，沒有善惡之分。辟宿（星宿名）、鬼宿（星宿名），這兩宿的日子受胎的人喜歡丟失財物。胃宿（星宿名）、婁宿（星宿名）、斗宿（星宿名），這三宿的日子受胎的人，軫宿（星宿名）、牛宿（星宿名）、昴宿（星宿名），這三宿的日子做事和合。如果在虛宿（星宿名）、觜宿（星宿名）、亢宿（星宿名），這三宿的日子做事能夠成功，得到這三宿的力量，遠行平安。井宿（星宿名）、室宿（星宿名）、尾宿（星宿名），這三宿的日子無善無惡。婁宿（星宿名）、七星（星宿名）、奎宿（星宿名）、柳宿（星宿名）、心宿（星宿名）等日子，結交朋友，嫁娶的事情都能和合。 『軫宿（星宿名）十二日掌管事務，作惡自在，速度像風一樣快，那一天得了病，用酪祭神，五天就能痊癒；那一天出生的人大富大貴，能夠使用五種兵器，刀、矛、弓箭、戰輪、繩索，能夠做大盜，殺害眾人。

【English Translation】 English version: One should be cautious and vigilant. The days of Lou (a constellation), and Jing (a constellation) are the worst for conception. The days of Xu (a constellation), Kang (a constellation), and Zi (a constellation) are also bad for conception and not suitable for doing things. The days of Mao (a constellation), Zhen (a constellation), and Niu (a constellation) also have many obstacles. The day of Zhang (a constellation) is free and at ease. The days of Wei (a constellation) and Dou (a constellation) will not fulfill one's wishes. The day of Di (a constellation), those conceived on that day can remove obstacles. The days of Kang (a constellation), Shen (a constellation), Bi (a constellation), and Nu (a constellation) are safe for long journeys. The days of Liu (a constellation), Kui (a constellation), Gui (a constellation), Xin (a constellation), Fang (a constellation), and Bi (a constellation) will have obstacles in making friends and will not succeed. 'The day of Yi (a constellation) governs for eleven days, doing two kinds of deeds in the four continents, namely flattery and gentleness. If one gets sick on that day, boil black soybeans to sacrifice to the gods, and one will recover in ten days. Those born on that day are suitable for various things, but are foolish, stingy, and greedy, unable to give joyfully, and can also go without food for five, six, or even seven days. They are not loved by the world, and must be careful to guard against enemies and should not fight. Those conceived on the day of Wei (a constellation) will commit many evil deeds. The days of Wei (a constellation), Shen (a constellation), Di (a constellation), and Fang (a constellation) are suitable for both good and bad deeds. The day of Fang (a constellation) has no good or bad. Those conceived on the days of Bi (a constellation) and Gui (a constellation) like to lose wealth. Those conceived on the days of Wei (a constellation), Lou (a constellation), and Dou (a constellation), and those who do things on the days of Zhen (a constellation), Niu (a constellation), and Mao (a constellation) will be harmonious. If one does things on the days of Xu (a constellation), Zi (a constellation), and Kang (a constellation), they will succeed, and with the power of these three constellations, long journeys will be safe. The days of Jing (a constellation), Shi (a constellation), and Wei (a constellation) are neither good nor bad. On the days of Lou (a constellation), Qi Xing (a constellation), Kui (a constellation), Liu (a constellation), and Xin (a constellation), making friends and marriage will be harmonious. 'The day of Zhen (a constellation) governs for twelve days, and doing evil is free and as fast as the wind. If one gets sick on that day, sacrifice to the gods with yogurt, and one will recover in five days. Those born on that day will be very rich and wealthy, able to use five kinds of weapons: knives, spears, bows and arrows, battle wheels, and ropes, and can become great thieves, killing many people.'

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生。若修善者亦能持戒喜舍佈施，種種功德皆悉能作，其人行處，七步之內蛇不敢前。其日入胎于諸賊眾而得為主，又能持戒喜舍佈施。尾宿之日其受胎者所在之處無有障礙，入陣鬥戰能勝怨敵。井宿、室宿，二宿之日，其受胎者從生至死常宜作事。牛亢虛宿，此三宿日其受胎者，唯除牛宿不宜作事。其餘亢虛及女觜宿，此四宿日作事利益得於自在。亢畢危等，此三宿日遠行安隱。氐宿、參宿、房宿、辟宿，此四宿日作種種事得人氣力，又宜娶婦要結親友及善知識。箕宿、七星、婁宿、斗宿、張宿、胃宿，此六宿日有造作者如上利益。

「『角宿十三日用事，為惡速疾。其日病者去菉豆皮生搗祭神六日除愈，其日生人嘲戲音樂歌舞作倡，皆悉能解，復能捨施。又多色慾，亦復愛樂有知之人，其人入胎宜畢宿日。婁宿、七星箕宿等日，其人入胎多造作惡事。辟宿、房宿、鬼宿等日，其人作事種種皆吉無有障礙。危宿、氐宿、參宿等日，若作事業亦得自在。觜宿、亢宿、虛宿、尾宿，此四宿日遠行安隱。觜宿、柳宿，營事業者得知識力。心宿、奎宿、斗宿、昴宿、翼宿、牛宿、張宿，此七宿日宜結親友婚姻等事。

「『亢宿十四日用事，能於世間作諸惡業，其性疾速為業快利，其日得病極惡難治，華蜜祭神，

【現代漢語翻譯】 現代漢語譯本：如果修行善法的人能夠持守戒律，歡喜佈施，並且能夠行持各種功德，那麼這個人所行之處，七步之內蛇都不敢靠近。如果他在這樣的日子入胎，在各種賊眾中也能成為首領，並且能夠持戒、歡喜佈施。在尾宿的日子裡受胎的人，所到之處沒有障礙，進入戰場作戰能夠戰勝敵人。在井宿和室宿這兩天受胎的人，從出生到死亡都適合做事。牛宿、亢宿、虛宿這三天受胎的人，除了牛宿不適合做事外，其餘的亢宿和虛宿以及女宿、觜宿這四天做事都能獲得利益，並且能夠自在。亢宿、畢宿、危宿這三天適合遠行，能夠平安無事。氐宿、參宿、房宿、辟宿這四天適合做各種事情，能夠得到人氣的支援，也適合娶妻、結交親友和善知識。箕宿、七星、婁宿、斗宿、張宿、胃宿這六天，如果有所作為，也能獲得上述的利益。 角宿十三天掌管事務，作惡非常迅速。如果在這天生病，用綠豆皮搗碎祭神六天就能痊癒。在這天出生的人喜歡嘲弄、音樂、歌舞，並且都能夠理解，也能夠佈施。他們也大多貪愛，並且喜歡有見識的人。這個人入胎適合在畢宿的日子。在婁宿、七星、箕宿等日子入胎的人，大多會造作惡事。在辟宿、房宿、鬼宿等日子入胎的人，做各種事情都吉祥順利，沒有障礙。在危宿、氐宿、參宿等日子，如果做事業也能獲得自在。在觜宿、亢宿、虛宿、尾宿這四天遠行能夠平安無事。在觜宿、柳宿這兩天經營事業能夠得到有見識的人的幫助。在心宿、奎宿、斗宿、昴宿、翼宿、牛宿、張宿這七天適合結交親友、結婚等事。 亢宿十四天掌管事務，能夠在世間造作各種惡業，其性情急躁，做事快速。在這天得病非常嚴重難以治癒，用花蜜祭神，

【English Translation】 English version: If a person who cultivates goodness can uphold precepts, rejoice in giving, and perform various meritorious deeds, then in the place where this person walks, snakes will not dare to approach within seven steps. If he is conceived on such a day, he can become a leader among various thieves, and he can also uphold precepts and rejoice in giving. A person conceived on the day of the Tail Star (Wei Su) will have no obstacles wherever he goes, and he can defeat enemies in battle. A person conceived on the days of the Well Star (Jing Su) and the Encampment Star (Shi Su) is suitable for work from birth to death. A person conceived on the days of the Ox Star (Niu Su), the Neck Star (Kang Su), and the Emptiness Star (Xu Su), except for the Ox Star which is not suitable for work, the remaining Neck Star and Emptiness Star, as well as the Woman Star (Nu Su) and the Beak Star (Zi Su), are beneficial for work and can be at ease. The days of the Neck Star, the Net Star (Bi Su), and the Danger Star (Wei Su) are suitable for traveling far away and will be safe. The days of the Root Star (Di Su), the Three Stars (Can Su), the Room Star (Fang Su), and the Wall Star (Bi Su) are suitable for doing various things and can gain popular support, and are also suitable for marrying, making friends, and finding good teachers. The days of the Winnowing Basket Star (Ji Su), the Seven Stars (Qi Xing), the Bond Star (Lou Su), the Dipper Star (Dou Su), the Extended Star (Zhang Su), and the Stomach Star (Wei Su), if one does something, one can obtain the above benefits. The Horn Star (Jiao Su) governs affairs for thirteen days, and doing evil is very swift. If one falls ill on this day, one can be cured by pounding green bean skins and offering them to the gods for six days. A person born on this day likes to mock, enjoys music, singing, and dancing, and can understand them all, and is also able to give. They are also mostly greedy and like knowledgeable people. It is suitable for this person to be conceived on the day of the Net Star. A person conceived on the days of the Bond Star, the Seven Stars, the Winnowing Basket Star, etc., will mostly do evil deeds. A person conceived on the days of the Wall Star, the Room Star, the Ghost Star (Gui Su), etc., will have auspicious and smooth progress in all matters without obstacles. If one does business on the days of the Danger Star, the Root Star, and the Three Stars, one can also be at ease. Traveling far away on the days of the Beak Star, the Neck Star, the Emptiness Star, and the Tail Star will be safe. Those who engage in business on the days of the Beak Star and the Willow Star (Liu Su) can gain the support of knowledgeable people. The days of the Heart Star (Xin Su), the Legs Star (Kui Su), the Dipper Star, the Hairy Head Star (Mao Su), the Wings Star (Yi Su), the Ox Star, and the Extended Star are suitable for making friends, marriage, and other matters. The Neck Star governs affairs for fourteen days, and can do various evil deeds in the world. Its nature is impatient, and it is quick in doing things. If one gets sick on this day, it is very serious and difficult to cure. Offer honey to the gods,

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二十五日乃可得愈。其日生者善能算計大富饒財，其性慳貪不能喜舍，又多瞋恚心意難得。若見特牛及黃腰者，須自防護。其人若在觜宿、箕宿此二宿日而入胎者，為惡不善。張宿、胃宿、柳宿、心宿，此四宿日欲作事者無有善惡。室宿、尾宿、井宿等日，欲為事者多有障礙。參氐危宿，此三宿日有所營者得他人力。婁宿、箕宿、七星之宿，此三宿日遠行安隱。房鬼、辟宿，此三宿日宜結親友娶婦之事。軫宿、女宿、畢宿、昴宿、牛宿、翼宿、亢宿，此七宿日，但宜行來余不可作。

「『氐宿十五日用事，能作諸惡人所畏敬，其日得病以華祭神，滿十五日乃得除愈。其日生者威德肅然大富饒財，其性慳貪淫他婦女，須自治身勿行此事。其人入胎宜在參宿，欲作諸事宜在危宿。若七星宿、婁宿、箕宿日，作事者成無有善惡。若昴宿日、牛宿、翼宿，營事則惡多有障礙。辟宿、房宿、尾宿，此三日則有利益。室宿之日遠行安隱。心奎柳宿，此三宿日欲為事者得他人力。張宿、斗宿、胃宿，此三宿日宜結親友娶婦之事。

「『房宿白月一日用事，能於世間作速疾事，其日病者作青豆飯以用祭神十日除愈，其日生者有墮崖岸刀兵之厄，於此二事須自護身，宜於治生販賣之業，軟弱儒雅樂法信福。其人入胎，宜井宿

【現代漢語翻譯】 現代漢語譯本 二十五日病可痊癒。此日出生的人善於算計，非常富有，但本性吝嗇，不喜佈施，又多嗔恚，心意難以滿足。如果見到特殊的牛或黃腰的動物，必須自我防範。此人若在觜宿（Orionis，獵戶座頭部的星宿）、箕宿（Sagittarii，人馬座的星宿）這兩宿的日子入胎，則會作惡不善。張宿（Hydrae，長蛇座的星宿）、胃宿（Arietis，白羊座的星宿）、柳宿（Hydrae，長蛇座的星宿）、心宿（Scorpii，天蝎座的星宿），這四宿的日子做事沒有好壞之分。室宿（Pegasi，飛馬座的星宿）、尾宿（Scorpii，天蝎座的星宿）、井宿（Geminorum，雙子座的星宿）等日子，做事多有障礙。參宿（Orionis，獵戶座的星宿）、氐宿（Librae，天秤座的星宿）、危宿（Aquarii，寶瓶座的星宿），這三宿的日子有所營求能得到他人的幫助。婁宿（Arietis，白羊座的星宿）、箕宿（Sagittarii，人馬座的星宿）、七星之宿（Pleiades，昴星團），這三宿的日子遠行平安。房宿（Scorpii，天蝎座的星宿）、鬼宿（Cancri，巨蟹座的星宿）、辟宿（Piscium，雙魚座的星宿），這三宿的日子適合結交親友、娶妻之事。軫宿（Corvi，烏鴉座的星宿）、女宿（Aquarii，寶瓶座的星宿）、畢宿（Tauri，金牛座的星宿）、昴宿（Pleiades，昴星團）、牛宿（Capricorni，摩羯座的星宿）、翼宿（Crateris，巨爵座的星宿）、亢宿（Virginis，室女座的星宿），這七宿的日子，只適合行走，其餘事情不可做。 『氐宿（Librae，天秤座的星宿）十五日掌管事務，能使作惡的人也感到畏懼和尊敬，此日得病用鮮花祭神，滿十五日才能痊癒。此日出生的人威嚴莊重，非常富有，但本性吝嗇，會姦淫他人婦女，必須自我約束，不要做這種事。此人入胎適合在參宿（Orionis，獵戶座的星宿），做事適合在危宿（Aquarii，寶瓶座的星宿）。如果在七星宿（Pleiades，昴星團）、婁宿（Arietis，白羊座的星宿）、箕宿（Sagittarii，人馬座的星宿）的日子做事，則成敗無定，沒有好壞之分。如果在昴宿（Pleiades，昴星團）、牛宿（Capricorni，摩羯座的星宿）、翼宿（Crateris，巨爵座的星宿）的日子營求做事，則多有障礙。辟宿（Piscium，雙魚座的星宿）、房宿（Scorpii，天蝎座的星宿）、尾宿（Scorpii，天蝎座的星宿），這三日則有利益。室宿（Pegasi，飛馬座的星宿）的日子遠行平安。心宿（Scorpii，天蝎座的星宿）、奎宿（Andromedae，仙女座的星宿）、柳宿（Hydrae，長蛇座的星宿），這三宿的日子做事能得到他人的幫助。張宿（Hydrae，長蛇座的星宿）、斗宿（Sagittarii，人馬座的星宿）、胃宿（Arietis，白羊座的星宿），這三宿的日子適合結交親友、娶妻之事。 『房宿（Scorpii，天蝎座的星宿）在白月一日掌管事務，能在世間迅速地完成事情，此日生病的人用青豆飯祭神，十日可痊癒，此日出生的人有從懸崖跌落或遭受刀兵之災的危險，對於這兩件事必須自我防護，適合從事經營買賣的行業，性格溫和儒雅，樂於佛法，相信福報。此人入胎，適合在井宿（Geminorum，雙子座的星宿）。

【English Translation】 English version On the twenty-fifth day, the illness can be cured. Those born on this day are good at calculation, very wealthy, but by nature stingy, not fond of giving, and also prone to anger, with a mind that is difficult to satisfy. If they see a special ox or an animal with a yellow waist, they must protect themselves. If this person is conceived on the days of the lunar mansions of Zi (Orionis, the head of the constellation Orion) or Ji (Sagittarii, the constellation Sagittarius), they will do evil and be unkind. On the days of Zhang (Hydrae, the constellation Hydra), Wei (Arietis, the constellation Aries), Liu (Hydrae, the constellation Hydra), and Xin (Scorpii, the constellation Scorpio), there is neither good nor bad in doing things. On the days of Shi (Pegasi, the constellation Pegasus), Wei (Scorpii, the constellation Scorpio), Jing (Geminorum, the constellation Gemini), and others, there will be many obstacles in doing things. On the days of Shen (Orionis, the constellation Orion), Di (Librae, the constellation Libra), and Wei (Aquarii, the constellation Aquarius), those who seek something will receive help from others. On the days of Lou (Arietis, the constellation Aries), Ji (Sagittarii, the constellation Sagittarius), and the Seven Stars (Pleiades, the Pleiades star cluster), traveling far will be safe. On the days of Fang (Scorpii, the constellation Scorpio), Gui (Cancri, the constellation Cancer), and Bi (Piscium, the constellation Pisces), it is suitable to make friends and get married. On the days of Zhen (Corvi, the constellation Corvus), Nv (Aquarii, the constellation Aquarius), Bi (Tauri, the constellation Taurus), Mao (Pleiades, the Pleiades star cluster), Niu (Capricorni, the constellation Capricorn), Yi (Crateris, the constellation Crater), and Kang (Virginis, the constellation Virgo), it is only suitable to travel, and other things should not be done. 『The lunar mansion Di (Librae, the constellation Libra) governs affairs on the fifteenth day, and can make even those who do evil feel fear and respect. If one falls ill on this day, they should offer flowers to the gods, and they will be cured after fifteen days. Those born on this day are dignified and very wealthy, but by nature stingy and will commit adultery with other women. They must restrain themselves and not do such things. It is suitable for this person to be conceived under the lunar mansion Shen (Orionis, the constellation Orion), and it is suitable to do things under the lunar mansion Wei (Aquarii, the constellation Aquarius). If one does things on the days of the Seven Stars (Pleiades, the Pleiades star cluster), Lou (Arietis, the constellation Aries), or Ji (Sagittarii, the constellation Sagittarius), there will be no good or bad outcome. If one seeks to do things on the days of Mao (Pleiades, the Pleiades star cluster), Niu (Capricorni, the constellation Capricorn), or Yi (Crateris, the constellation Crater), there will be many obstacles. On the days of Bi (Piscium, the constellation Pisces), Fang (Scorpii, the constellation Scorpio), and Wei (Scorpii, the constellation Scorpio), there will be benefits. On the day of Shi (Pegasi, the constellation Pegasus), traveling far will be safe. On the days of Xin (Scorpii, the constellation Scorpio), Kui (Andromedae, the constellation Andromeda), and Liu (Hydrae, the constellation Hydra), those who seek to do things will receive help from others. On the days of Zhang (Hydrae, the constellation Hydra), Dou (Sagittarii, the constellation Sagittarius), and Wei (Arietis, the constellation Aries), it is suitable to make friends and get married.』 『The lunar mansion Fang (Scorpii, the constellation Scorpio) governs affairs on the first day of the white moon, and can accomplish things quickly in the world. If one falls ill on this day, they should offer green bean rice to the gods, and they will be cured in ten days. Those born on this day are in danger of falling from cliffs or suffering from weapons. They must protect themselves from these two things. They are suitable for engaging in business and trade, and are gentle, refined, fond of the Dharma, and believe in blessings. It is suitable for this person to be conceived under the lunar mansion Jing (Geminorum, the constellation Gemini).』

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日。張宿、斗宿胃、宿等日，欲作諸事無有善惡。軫畢、女宿，此三宿日作事者兇。心宿、柳宿、奎宿，此三宿日作事者吉。室宿、房宿、鬼宿、辟宿，此四日作事安隱而得自在。箕宿、婁宿，此二日遠行安隱得知識力。虛宿、昴宿、張宿、翼宿，作事有利得他人物。箕宿、觜宿、角宿、虛宿、亢宿、參宿，此六宿日要結親友大小知識娶婦皆吉。

「『心宿二日用事，好作惡事，其日得病以粳米飯並大麥飯、黃石蜜等祭帝釋天，經十三日然後除愈。其日生者性多瞋恚無有慈心，縱持戒者亦復破戒。若見於他行凈行法，宜於此處須自慎儆，生產之所亦須護身，此心宿日入胎者吉。角虛觜宿，此三宿日入胎不吉。昴牛翼宿，此三宿日宜作諸事。辟宿之日，若作事者多有障礙。七星箕婁，此三宿日乃得自在多有利益。尾宿、柳宿、奎宿、危宿、軫宿、畢宿，此六星宿得他人力。胃張斗宿，此三宿日宜遠行來道路安隱。室宿、亢宿、危宿、井宿、氐宿、參宿，此六宿日宜結親友及以娶婦。

「『尾宿三日用事，剛柔二事皆悉能作，其日得病取諸果根及果華氣，以用祭神三十日愈。其日生者大富饒財多有穀麥，其人有相神德之人，唯生產處須自防慎，亦復好為草馬所蹋，至草馬所又須自備。尾宿之日而入胎者，柳宿

【現代漢語翻譯】 現代漢語譯本： 『在張宿（星宿名）、斗宿（星宿名）、胃宿（星宿名）等日子裡，做任何事情都沒有好壞之分。在軫宿（星宿名）、畢宿（星宿名）、女宿（星宿名）這三個星宿的日子裡做事會帶來兇險。在心宿（星宿名）、柳宿（星宿名）、奎宿（星宿名）這三個星宿的日子裡做事會帶來吉祥。在室宿（星宿名）、房宿（星宿名）、鬼宿（星宿名）、辟宿（星宿名）這四個星宿的日子裡做事會安穩自在。在箕宿（星宿名）、婁宿（星宿名）這兩個星宿的日子裡遠行會平安，並能獲得知識和力量。在虛宿（星宿名）、昴宿（星宿名）、張宿（星宿名）、翼宿（星宿名）這幾個星宿的日子裡做事會有利，並能得到他人的財物。在箕宿（星宿名）、觜宿（星宿名）、角宿（星宿名）、虛宿（星宿名）、亢宿（星宿名）、參宿（星宿名）這六個星宿的日子裡，適合結交親友，無論大小，也適合娶妻，都會吉祥。 『心宿（星宿名）的兩天里，適合做惡事，如果在那天生病，可以用粳米飯、大麥飯、黃石蜜等祭祀帝釋天（佛教護法神），經過十三天後就會痊癒。在那天出生的人，性格多嗔怒，沒有慈悲心，即使持戒也會破戒。如果看到別人修行清凈的法門，應該在此處謹慎小心，生產的地方也需要保護好自己，在心宿（星宿名）的日子裡入胎是吉祥的。角宿（星宿名）、虛宿（星宿名）、觜宿（星宿名）這三個星宿的日子裡入胎是不吉祥的。昴宿（星宿名）、牛宿（星宿名）、翼宿（星宿名）這三個星宿的日子裡適合做各種事情。在辟宿（星宿名）的日子裡，如果做事會有很多障礙。七星（星宿名）、箕宿（星宿名）、婁宿（星宿名）這三個星宿的日子裡會自在，並有很多利益。尾宿（星宿名）、柳宿（星宿名）、奎宿（星宿名）、危宿（星宿名）、軫宿（星宿名）、畢宿（星宿名）這六個星宿會得到他人的幫助。胃宿（星宿名）、張宿（星宿名）、斗宿（星宿名）這三個星宿的日子裡適合遠行，道路會平安。室宿（星宿名）、亢宿（星宿名）、危宿（星宿名）、井宿（星宿名）、氐宿（星宿名）、參宿（星宿名）這六個星宿的日子裡適合結交親友以及娶妻。 『尾宿（星宿名）的三天里，剛柔兩種事情都可以做，如果在那天生病，可以用各種果實的根和花的氣味來祭祀神靈，三十天後就會痊癒。在那天出生的人，會非常富有，有很多穀物，這個人會有神德之相，只是生產的地方需要自己小心，也容易被草馬踩踏，到了草馬的地方也要自己準備。在尾宿（星宿名）的日子裡入胎，柳宿（星宿名）

【English Translation】 English version: On the days of Zhang (star constellation), Dou (star constellation), Wei (star constellation), etc., there is neither good nor bad in doing anything. On the days of Zhen (star constellation), Bi (star constellation), and Nu (star constellation), doing things will bring misfortune. On the days of Xin (star constellation), Liu (star constellation), and Kui (star constellation), doing things will bring good fortune. On the days of Shi (star constellation), Fang (star constellation), Gui (star constellation), and Bi (star constellation), doing things will be peaceful and free. On the days of Ji (star constellation) and Lou (star constellation), traveling far will be safe and one will gain knowledge and power. On the days of Xu (star constellation), Mao (star constellation), Zhang (star constellation), and Yi (star constellation), doing things will be beneficial and one will receive others' possessions. On the days of Ji (star constellation), Zi (star constellation), Jiao (star constellation), Xu (star constellation), Kang (star constellation), and Shen (star constellation), it is auspicious to make friends, whether big or small, and to marry. 『During the two days of Xin (star constellation), it is good to do evil things. If one falls ill on that day, one can offer rice, barley rice, and yellow rock honey to Sakra (Buddhist protector deity), and after thirteen days, one will recover. Those born on that day are often angry and lack compassion. Even if they observe precepts, they will break them. If one sees others practicing pure Dharma, one should be cautious. The place of childbirth also needs protection. It is auspicious to conceive on the day of Xin (star constellation). It is not auspicious to conceive on the days of Jiao (star constellation), Xu (star constellation), and Zi (star constellation). It is suitable to do all kinds of things on the days of Mao (star constellation), Niu (star constellation), and Yi (star constellation). If one does things on the day of Bi (star constellation), there will be many obstacles. On the days of Qi Xing (star constellation), Ji (star constellation), and Lou (star constellation), one will be free and have many benefits. The six constellations of Wei (star constellation), Liu (star constellation), Kui (star constellation), Wei (star constellation), Zhen (star constellation), and Bi (star constellation) will receive help from others. On the days of Wei (star constellation), Zhang (star constellation), and Dou (star constellation), it is suitable to travel far, and the road will be safe. On the days of Shi (star constellation), Kang (star constellation), Wei (star constellation), Jing (star constellation), Di (star constellation), and Shen (star constellation), it is suitable to make friends and marry. 『During the three days of Wei (star constellation), both gentle and harsh things can be done. If one falls ill on that day, one can use the roots and the scent of flowers to worship the gods, and after thirty days, one will recover. Those born on that day will be very wealthy and have a lot of grain. This person will have the appearance of a divine virtue. However, one needs to be careful in the place of childbirth and is also prone to being trampled by grass horses. One must also be prepared when one is near grass horses. If one conceives on the day of Wei (star constellation), Liu (star constellation)

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、角宿、危宿、參宿，此四宿日宜作惡事。軫宿、房宿、畢宿、奎宿，此四宿日不可造作諸種事業。危宿之日，惡事得作。斗宿、翼宿、胃宿，此三宿日欲作惡事，無有利益多諸煩惱。箕宿、七宿、婁宿，此三宿日乃得自在為有利益。角宿、虛宿、觜宿，此三宿日得他人力而獲自在。昴宿、牛宿、張宿，此三宿日行來安隱。室宿、辟宿、井宿、鬼宿、房宿、氐宿，此六宿日宜結知識，大小親友婚姻嫁娶其事皆吉。

「『箕宿四日用事，其日得病應以麻糜尼俱陀子，祭於水神八月(丹本云日)乃愈。其日生人善能耕田行船之業，其性精進行十善業，多聞智慧有大名譽大富饒財，常與智人共相隨逐。七星宿日及婁宿日，宜作諸業。角觜虛宿，此三宿日，造作諸事無善無惡。氐宿、室宿，此二宿日為事不吉。井宿之日，經營事者失於舊業。翼宿、昴宿、牛宿等日欲為事者，自在如意能有利益。張宿、胃宿、斗宿等日造作事者，得他人力亦為有利。參宿、亢宿、危宿等日，欲作事者亦得他力。軫宿、畢宿、女宿等日，若欲遠行道路安隱。奎宿、鬼宿、柳宿、房宿、辟宿，此五宿日宜結親友娶婦之事。

「『斗宿五日用事，作柔軟業。其日得病炒粳谷華以蜜和之，用祭諸神七日除愈。其日生者是智慧人，少病大富多

【現代漢語翻譯】 現代漢語譯本：角宿（星宿名）、危宿（星宿名）、參宿（星宿名），這四個星宿當值的日子適宜做壞事。軫宿（星宿名）、房宿（星宿名）、畢宿（星宿名）、奎宿（星宿名），這四個星宿當值的日子不宜進行任何事業。危宿當值的日子，可以做壞事。斗宿（星宿名）、翼宿（星宿名）、胃宿（星宿名），這三個星宿當值的日子如果想做壞事，不會有什麼利益，反而會增加許多煩惱。箕宿（星宿名）、七宿（星宿名）、婁宿（星宿名），這三個星宿當值的日子可以自由自在地行事，會有利益。角宿、虛宿（星宿名）、觜宿（星宿名），這三個星宿當值的日子可以得到他人的幫助而獲得自由。昴宿（星宿名）、牛宿（星宿名）、張宿（星宿名），這三個星宿當值的日子出行平安。室宿（星宿名）、辟宿（星宿名）、井宿（星宿名）、鬼宿（星宿名）、房宿、氐宿（星宿名），這六個星宿當值的日子適宜結交朋友，無論大小親友，婚嫁之事都吉利。 『箕宿當值的四天，如果生病，應該用麻糜和尼俱陀子，在八月祭祀水神（丹本說是祭祀太陽），病就會好。這幾天出生的人擅長耕田和行船，性格精進修行十善業，博學多聞，智慧高，有很大的名聲，非常富有，常常與有智慧的人在一起。七星宿和婁宿當值的日子，適宜進行各種事業。角宿、觜宿、虛宿，這三個星宿當值的日子，做任何事都無所謂好壞。氐宿、室宿，這兩個星宿當值的日子做事不吉利。井宿當值的日子，經營事業會失去原有的產業。翼宿、昴宿、牛宿等星宿當值的日子，如果想做事，會自由自在，如意順利，能獲得利益。張宿、胃宿、斗宿等星宿當值的日子，做事會得到他人的幫助，也會有利。參宿、亢宿（星宿名）、危宿等星宿當值的日子，如果想做事，也會得到他人的幫助。軫宿、畢宿、女宿（星宿名）等星宿當值的日子，如果想遠行，道路會平安。奎宿、鬼宿、柳宿（星宿名）、房宿、辟宿，這五個星宿當值的日子適宜結交親友，娶妻結婚。 『斗宿當值的五天，適宜做柔和的事情。這幾天如果生病，用炒過的粳米花和蜂蜜混合，祭祀諸神七天就會痊癒。這幾天出生的人是有智慧的人，很少生病，非常富有，有很多

【English Translation】 English version: The days when Jiao (a constellation), Wei (a constellation), and Shen (a constellation) are in charge are suitable for doing bad things. The days when Zhen (a constellation), Fang (a constellation), Bi (a constellation), and Kui (a constellation) are in charge are not suitable for undertaking any kind of business. On the days when Wei is in charge, bad things can be done. The days when Dou (a constellation), Yi (a constellation), and Wei are in charge, if you want to do bad things, there will be no benefit, but rather increase many troubles. The days when Ji (a constellation), Qi (a constellation), and Lou (a constellation) are in charge, you can act freely and there will be benefits. The days when Jiao, Xu (a constellation), and Zi (a constellation) are in charge, you can get help from others and gain freedom. The days when Mao (a constellation), Niu (a constellation), and Zhang (a constellation) are in charge, travel will be safe. The days when Shi (a constellation), Bi (a constellation), Jing (a constellation), Gui (a constellation), Fang, and Di (a constellation) are in charge are suitable for making friends, and whether it is close or distant relatives, marriages are auspicious. 'During the four days when Ji is in charge, if you get sick, you should use sesame porridge and Niguda seeds to sacrifice to the water god in August (the Dan version says the sun), and the illness will be cured. People born on these days are good at farming and sailing, their nature is diligent in practicing the ten good deeds, they are knowledgeable, wise, have a great reputation, are very wealthy, and often associate with wise people. The days when the Seven Stars and Lou are in charge are suitable for undertaking various businesses. The days when Jiao, Zi, and Xu are in charge, it doesn't matter whether you do good or bad things. The days when Di and Shi are in charge are not auspicious for doing things. On the days when Jing is in charge, managing a business will lead to the loss of the original property. On the days when Yi, Mao, Niu, etc. are in charge, if you want to do things, you will be free, smooth, and able to gain benefits. On the days when Zhang, Wei, Dou, etc. are in charge, doing things will get help from others and will also be beneficial. On the days when Shen, Kang (a constellation), Wei, etc. are in charge, if you want to do things, you will also get help from others. On the days when Zhen, Bi, Nu (a constellation), etc. are in charge, if you want to travel far, the road will be safe. The days when Kui, Gui, Liu (a constellation), Fang, and Bi are in charge are suitable for making friends and getting married. 'During the five days when Dou is in charge, it is suitable to do gentle things. If you get sick on these days, mix fried japonica rice flowers with honey and sacrifice to the gods for seven days, and you will be cured. People born on these days are wise, rarely get sick, are very wealthy, and have many'

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有知識，其人入胎宜在張宿。若在危參亢宿等日，平無善惡，欲營眾事皆悉成就。辟宿、房宿、鬼宿、胃宿，此四宿日作事不吉。畢女軫宿，此三宿日欲求自在多有障礙。昴宿、牛宿、翼宿等日，欲營事者自在如意。氐宿、井宿、室宿等日，亦宜作事有其福力。角宿、觜宿、虛宿等日，若遠行者道路安隱。奎宿、柳宿、房宿、婁宿、七星心宿，此六宿日宜結親友嫁聚之事。

「『牛宿六日用事，其日生者為性剛毅心無怖畏，猛健勝人能破國土，前無強敵大富饒財。若入胎者宜在翼宿，一切眾星不為障礙皆作善友。

「『女宿七日用事，其日得病經十二月，石蜜及華祭于山神乃得除愈。其日生者遠行遇伴，宜以治生作柔軟事，其人有智少於病疾，常得世間國王供養。軫宿之日入胎者，平無有善惡。鬼宿、房宿，此二宿日為作障礙。七星宿、心宿、女宿、畢宿，此四宿日宜造眾事。亢宿、危宿、參宿等日，作事不合。虛宿、觜宿，乃得和合如意自在。室宿、井宿、氐宿等日，遠行安隱亦得自在。奎宿、房宿、柳宿等日欲營事者，得他人力亦遇良友。昴宿、張宿、翼宿等日，宜結親友。

「『虛宿八日用事，其日得病一年乃愈，應以菉豆、烏豆、小豆、江豆作四種臛，香華祭神。其日生者性多瞋貪貧無衣

【現代漢語翻譯】 現代漢語譯本 有知識的人，如果入胎時在張宿（星宿名），是適宜的。如果在危宿、參宿、亢宿（均為星宿名）等日子，則平平無奇，無所謂善惡，但如果想做各種事情，都會順利成功。在壁宿、房宿、鬼宿、胃宿（均為星宿名），這四個星宿的日子做事不吉利。在畢宿、女宿、軫宿（均為星宿名），這三個星宿的日子如果想追求自由自在，會有很多障礙。在昴宿、牛宿、翼宿（均為星宿名）等日子，如果想做事，會自由如意。在氐宿、井宿、室宿（均為星宿名）等日子，也適合做事，會有福報。在角宿、觜宿、虛宿（均為星宿名）等日子，如果遠行，道路會平安順利。在奎宿、柳宿、房宿、婁宿、七星宿、心宿（均為星宿名），這六個星宿的日子適合結交親友，嫁娶等事。 『牛宿（星宿名）的六天里做事，在那天出生的人性格剛毅，內心無所畏懼，勇猛強健，勝過他人，能攻破敵國，沒有強大的敵人，非常富有。如果入胎，適宜在翼宿（星宿名），一切星宿都不會成為障礙，都會成為善友。 『女宿（星宿名）的七天里做事，在那天得病，要經過十二個月，用石蜜和鮮花祭祀山神才能痊癒。在那天出生的人，遠行會遇到同伴，適合經營生計，做柔和的事情，這個人有智慧，很少生病，常常得到世間國王的供養。在軫宿（星宿名）的日子入胎，平平無奇，無所謂善惡。在鬼宿、房宿（均為星宿名），這兩個星宿的日子做事會有障礙。在七星宿、心宿、女宿、畢宿（均為星宿名），這四個星宿的日子適合做各種事情。在亢宿、危宿、參宿（均為星宿名）等日子，做事不合適。在虛宿、觜宿（均為星宿名），做事會和諧如意，自由自在。在室宿、井宿、氐宿（均為星宿名）等日子，遠行平安順利，也能自由自在。在奎宿、房宿、柳宿（均為星宿名）等日子想做事，會得到他人的幫助，也會遇到良友。在昴宿、張宿、翼宿（均為星宿名）等日子，適合結交親友。 『虛宿（星宿名）的八天里做事，在那天得病，要經過一年才能痊癒，應該用綠豆、烏豆、小豆、江豆做成四種羹湯，用香和花祭祀神靈。在那天出生的人，性格多嗔恨貪婪，貧窮沒有衣服。

【English Translation】 English version For a knowledgeable person, it is suitable for conception to occur when the moon is in the Zhang constellation (a lunar mansion). If it occurs on days of the Wei, Shen, or Kang constellations (all lunar mansions), it is neither good nor bad, but if one wishes to undertake various tasks, they will all be accomplished successfully. On days of the Bi, Fang, Gui, and Wei constellations (all lunar mansions), it is inauspicious to undertake tasks. On days of the Bi, Nv, and Zhen constellations (all lunar mansions), there will be many obstacles if one seeks freedom and ease. On days of the Mao, Niu, and Yi constellations (all lunar mansions), if one wishes to undertake tasks, they will be free and as desired. On days of the Di, Jing, and Shi constellations (all lunar mansions), it is also suitable to undertake tasks, and there will be blessings. On days of the Jiao, Zi, and Xu constellations (all lunar mansions), if one travels far, the road will be safe and peaceful. On days of the Kui, Liu, Fang, Lou, Qi Xing, and Xin constellations (all lunar mansions), these six days are suitable for forming friendships and for marriage. 'When the Niu constellation (a lunar mansion) is in charge for six days, those born on those days are of a resolute nature, fearless in their hearts, brave and strong, surpassing others, capable of conquering enemy lands, having no powerful enemies, and being very wealthy. If conception occurs, it is suitable for it to be under the Yi constellation (a lunar mansion), where all stars will not be obstacles but will become good friends.' 'When the Nv constellation (a lunar mansion) is in charge for seven days, those who fall ill on those days will recover after twelve months, by offering honey and flowers to the mountain gods. Those born on those days will meet companions on long journeys, are suitable for managing livelihoods and doing gentle things, are intelligent, rarely fall ill, and are often supported by the kings of the world. If conception occurs on a day of the Zhen constellation (a lunar mansion), it is neither good nor bad. On days of the Gui and Fang constellations (both lunar mansions), there will be obstacles. On days of the Qi Xing, Xin, Nv, and Bi constellations (all lunar mansions), it is suitable to undertake various tasks. On days of the Kang, Wei, and Shen constellations (all lunar mansions), it is not suitable to undertake tasks. On days of the Xu and Zi constellations (both lunar mansions), things will be harmonious, as desired, and free. On days of the Shi, Jing, and Di constellations (all lunar mansions), long journeys will be safe and peaceful, and one will also be free. On days of the Kui, Fang, and Liu constellations (all lunar mansions), if one wishes to undertake tasks, one will receive help from others and meet good friends. On days of the Mao, Zhang, and Yi constellations (all lunar mansions), it is suitable to form friendships.' 'When the Xu constellation (a lunar mansion) is in charge for eight days, those who fall ill on those days will recover after a year, and should make four kinds of soup with mung beans, black beans, small beans, and cowpeas, and offer incense and flowers to the gods. Those born on those days are often angry, greedy, poor, and without clothes.'

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食，於色欲間亦復乏少，依約親屬常多怖畏。若角宿日受胎者，吉。張宿、胃宿、箕宿之日，受胎者惡多有障礙。房宿、柳宿、奎宿等日，入胎者平無有善惡。氐宿、井宿、室宿等日，受胎亦惡離散不合。亢危參宿，此三宿日作事利益得有和合。觜宿之日，欲作事者一切得作。鬼宿、尾宿、辟宿，此三日宜以遠行道路安隱。婁宿、七星心宿等日，若為事者得善知識及於良伴。翼宿、箕宿、昴宿等日，亦宜要結諸親友等。畢宿、牛宿，此二宿日亦復宜於結大善友。

「『危宿九日用事，其性柔軟，其日得病蘇乳酪糜以祭水神七日除愈。其日生者性多瞋忿，猛健勇銳而有水厄，若至水所須自防慎。亢宿之日入胎者，吉。婁宿、七星心宿等日，若作事者平無善惡。斗宿、昴宿、翼宿，此三宿日作事者惡。辟宿、鬼宿、尾宿、參宿，此四宿日作事亦惡不得如意。室宿、井宿、氐宿之日，作事和合而得安隱。七星之宿、房宿、柳宿、奎宿等日，遠行安吉。張宿、箕宿、胃宿等日，欲作事者得良伴力。角宿、女宿、觜宿、軫宿、畢宿、牛宿，此六宿日宜結善友及以納妻。

「『室宿十日用事其性速疾，其日得病以種種華用祭于神三十日愈。其日生者奸偽作賊，愚癡妄語殺害眾生，心常作惡不畏父母，若斗諍盜賊如是等

【現代漢語翻譯】 現代漢語譯本：食物方面，在（懷孕）期間也常常缺乏，依靠親屬也常常感到恐懼。如果是在角宿日（二十八星宿之一，代表角狀的星宿）受孕，是吉祥的。在張宿（二十八星宿之一，代表張開的網）、胃宿（二十八星宿之一，代表胃部的星宿）、箕宿（二十八星宿之一，代表簸箕狀的星宿）的日子受孕，多有障礙是不好的。在房宿（二十八星宿之一，代表房屋狀的星宿）、柳宿（二十八星宿之一，代表柳樹狀的星宿）、奎宿（二十八星宿之一，代表腿部的星宿）等日子入胎，是平平常常沒有好壞的。在氐宿（二十八星宿之一，代表根部的星宿）、井宿（二十八星宿之一，代表井狀的星宿）、室宿（二十八星宿之一，代表房屋狀的星宿）等日子受孕也是不好的，會離散不合。亢宿（二十八星宿之一，代表頸部的星宿）、危宿（二十八星宿之一，代表屋頂的星宿）、參宿（二十八星宿之一，代表三顆星的星宿），這三個星宿的日子做事會有利益，能夠和合。在觜宿（二十八星宿之一，代表鳥嘴狀的星宿）的日子，想要做事的人一切都能做成。鬼宿（二十八星宿之一，代表鬼狀的星宿）、尾宿（二十八星宿之一，代表尾巴狀的星宿）、辟宿（二十八星宿之一，此處應為「壁宿」，代表墻壁狀的星宿），這三天適合遠行，道路平安。婁宿（二十八星宿之一，代表捆綁的星宿）、七星宿（二十八星宿之一，代表七顆星的星宿）、心宿（二十八星宿之一，代表心臟的星宿）等日子，如果做事能夠得到善知識和好夥伴。翼宿（二十八星宿之一，代表翅膀狀的星宿）、箕宿、昴宿（二十八星宿之一，代表毛髮的星宿）等日子，也適合結交親友等。畢宿（二十八星宿之一，代表網狀的星宿）、牛宿（二十八星宿之一，代表牛角的星宿），這兩宿的日子也適合結交大善友。 『危宿（二十八星宿之一，代表屋頂的星宿）九天掌管事務，它的性質是柔軟的，在那天得病，用牛奶、酥油、粥來祭祀水神，七天就能痊癒。在那天出生的人，性格多嗔怒，勇猛剛強，但有水災，如果到水邊需要自己謹慎。在亢宿（二十八星宿之一，代表頸部的星宿）的日子入胎是吉祥的。婁宿、七星宿、心宿等日子，如果做事是平平常常沒有好壞的。斗宿（二十八星宿之一，代表斗狀的星宿）、昴宿、翼宿，這三個星宿的日子做事是不好的。辟宿（此處應為「壁宿」）、鬼宿、尾宿、參宿，這四個星宿的日子做事也是不好的，不能如意。室宿、井宿、氐宿的日子，做事能夠和合而且平安。七星宿、房宿、柳宿、奎宿等日子，遠行平安吉祥。張宿、箕宿、胃宿等日子，想要做事能夠得到好夥伴的幫助。角宿、女宿（二十八星宿之一，代表女性的星宿）、觜宿、軫宿（二十八星宿之一，代表車廂的星宿）、畢宿、牛宿，這六個星宿的日子適合結交善友以及娶妻。 『室宿（二十八星宿之一，代表房屋狀的星宿）十天掌管事務，它的性質是快速的，在那天得病，用各種鮮花祭祀神靈，三十天就能痊癒。在那天出生的人，奸詐虛偽，做賊，愚癡妄語，殺害眾生，心中常常作惡，不畏懼父母，如果爭鬥盜竊等等。

【English Translation】 English version: In terms of food, there is often a lack during (pregnancy), and relying on relatives often brings fear. If conception occurs on the day of the Jiao constellation (one of the twenty-eight constellations, representing horn-shaped stars), it is auspicious. Conception on the days of the Zhang constellation (one of the twenty-eight constellations, representing an open net), the Wei constellation (one of the twenty-eight constellations, representing stomach-shaped stars), and the Ji constellation (one of the twenty-eight constellations, representing a winnowing basket-shaped stars) is inauspicious and fraught with obstacles. Entering the womb on the days of the Fang constellation (one of the twenty-eight constellations, representing house-shaped stars), the Liu constellation (one of the twenty-eight constellations, representing willow-shaped stars), and the Kui constellation (one of the twenty-eight constellations, representing leg-shaped stars) is neutral, neither good nor bad. Conception on the days of the Di constellation (one of the twenty-eight constellations, representing root-shaped stars), the Jing constellation (one of the twenty-eight constellations, representing well-shaped stars), and the Shi constellation (one of the twenty-eight constellations, representing room-shaped stars) is also inauspicious, leading to separation and discord. The Kang constellation (one of the twenty-eight constellations, representing neck-shaped stars), the Wei constellation (one of the twenty-eight constellations, representing roof-shaped stars), and the Shen constellation (one of the twenty-eight constellations, representing three-star-shaped stars), on these three constellation days, actions will bring benefits and harmony. On the day of the Zi constellation (one of the twenty-eight constellations, representing bird-beak-shaped stars), those who wish to act can accomplish anything. The Gui constellation (one of the twenty-eight constellations, representing ghost-shaped stars), the Wei constellation (one of the twenty-eight constellations, representing tail-shaped stars), and the Bi constellation (one of the twenty-eight constellations, here should be 'Bi' constellation, representing wall-shaped stars), these three days are suitable for long journeys, and the roads will be safe. On the days of the Lou constellation (one of the twenty-eight constellations, representing bound-shaped stars), the Seven Stars constellation (one of the twenty-eight constellations, representing seven-star-shaped stars), and the Xin constellation (one of the twenty-eight constellations, representing heart-shaped stars), if one acts, one will gain good knowledge and good companions. On the days of the Yi constellation (one of the twenty-eight constellations, representing wing-shaped stars), the Ji constellation, and the Mao constellation (one of the twenty-eight constellations, representing hair-shaped stars), it is also suitable to form bonds with relatives and friends. The Bi constellation (one of the twenty-eight constellations, representing net-shaped stars) and the Niu constellation (one of the twenty-eight constellations, representing ox-horn-shaped stars), these two constellation days are also suitable for making great virtuous friends. 『The Wei constellation (one of the twenty-eight constellations, representing roof-shaped stars) governs affairs for nine days, its nature is gentle. If one falls ill on that day, offering milk, ghee, and porridge to the water god will bring recovery in seven days. Those born on that day are often angry, fierce, and brave, but prone to water disasters, and should be cautious when near water. Conception on the day of the Kang constellation (one of the twenty-eight constellations, representing neck-shaped stars) is auspicious. On the days of the Lou constellation, the Seven Stars constellation, and the Xin constellation, if one acts, it is neutral, neither good nor bad. The Dou constellation (one of the twenty-eight constellations, representing dipper-shaped stars), the Mao constellation, and the Yi constellation, actions on these three constellation days are inauspicious. The Bi constellation (here should be 'Bi' constellation), the Gui constellation, the Wei constellation, and the Shen constellation, actions on these four constellation days are also inauspicious and will not go as desired. On the days of the Shi constellation, the Jing constellation, and the Di constellation, actions will be harmonious and peaceful. On the days of the Seven Stars constellation, the Fang constellation, the Liu constellation, and the Kui constellation, long journeys will be safe and auspicious. On the days of the Zhang constellation, the Ji constellation, and the Wei constellation, those who wish to act will gain the help of good companions. The Jiao constellation, the Nu constellation (one of the twenty-eight constellations, representing female-shaped stars), the Zi constellation, the Zhen constellation (one of the twenty-eight constellations, representing carriage-shaped stars), the Bi constellation, and the Niu constellation, these six constellation days are suitable for making virtuous friends and taking a wife. 『The Shi constellation (one of the twenty-eight constellations, representing room-shaped stars) governs affairs for ten days, its nature is swift. If one falls ill on that day, offering various flowers to the gods will bring recovery in thirty days. Those born on that day are deceitful and treacherous, become thieves, are foolish and speak falsely, kill living beings, constantly do evil in their hearts, do not fear their parents, and engage in fighting and theft, and so on.

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處橫羅其殃，其人入胎必在氐宿。若作事者，箕宿、胃宿、張宿之日，無有障礙處處可為。畢宿、軫宿、牛宿，此三宿日若作事業一切皆惡。井宿之日，作事乃吉。房宿、柳宿、奎宿之日造作事者，多有障礙不得利益。鬼宿、尾宿、辟宿之日，宜作事業為得利益。婁宿、七星心宿等日，遠行安隱。昴宿、斗宿、箕宿等日，若作事者得良伴力。虛宿、觜宿、角宿等日，宜以要結小知識者。虛宿、參亢宿等日，宜以要結大知識者。

「『辟宿十一日用事，其日得病華及鹿脯以祭火神滿七日愈。其日生者其人智慧樂聖人法，學于眾藝種種皆能，歌舞伎倡亦復悉解，又主大富多有金銀及饒谷帛，若入胎者宜尾宿日。昴宿、斗宿，此三宿日造作眾事平無善惡。觜女鬼宿，此三宿日為事成就。心婁七星，此三宿日為事多障。柳宿、房宿，此二宿日欲作事者和合如意。軫宿、牛宿、畢宿之日，作事自如逢遇良伴。張宿、胃宿、箕宿之日，行來安隱。亢宿、虛宿、參宿，宜可要結小知識者。井宿、氐宿、危宿等日，宜可要結親友大吉。

「『奎宿十二日用事，其日得病宜以香華祭于神祇，經二十日乃得除愈。其日生者作柔軟事有大勢力，人所尊重，唯于闇里須自護身，大富饒財金銀谷帛無有限量，治生有利得他人物。彼人

【現代漢語翻譯】 現代漢語譯本 如果橫羅星（一種不祥的星象）出現災禍，那麼此人入胎時必定是在氐宿（星宿名）。如果要做事，在箕宿（星宿名）、胃宿（星宿名）、張宿（星宿名）的日子，不會有任何障礙，處處都可以順利進行。在畢宿（星宿名）、軫宿（星宿名）、牛宿（星宿名）這三個星宿的日子裡，如果做任何事業都會不順利。在井宿（星宿名）的日子裡做事則吉祥。在房宿（星宿名）、柳宿（星宿名）、奎宿（星宿名）的日子裡做事，多有障礙，不能獲得利益。在鬼宿（星宿名）、尾宿（星宿名）、辟宿（星宿名）的日子裡，適宜做事，可以獲得利益。在婁宿（星宿名）、七星宿（星宿名）、心宿（星宿名）等日子裡，遠行會平安順利。在昴宿（星宿名）、斗宿（星宿名）、箕宿（星宿名）等日子裡，如果做事會得到好的夥伴的幫助。在虛宿（星宿名）、觜宿（星宿名）、角宿（星宿名）等日子裡，適宜結交小的朋友。在虛宿（星宿名）、參宿（星宿名）、亢宿（星宿名）等日子裡，適宜結交大的朋友。 『辟宿（星宿名）十一日掌管事務，如果在那天生病，用鮮花和鹿肉祭祀火神，七天後就會痊癒。在那天出生的人，會有智慧，喜歡聖人的教誨，學習各種技藝都能掌握，歌舞表演也都很精通，而且會非常富有，擁有大量的金銀和穀物布帛。如果入胎，適宜在尾宿（星宿名）的日子。昴宿（星宿名）、斗宿（星宿名）這三個星宿的日子裡，做任何事情都平平淡淡，沒有好壞之分。觜宿（星宿名）、女宿（星宿名）、鬼宿（星宿名）這三個星宿的日子裡，做事容易成功。心宿（星宿名）、婁宿（星宿名）、七星宿（星宿名）這三個星宿的日子裡，做事多有阻礙。柳宿（星宿名）、房宿（星宿名）這兩個星宿的日子裡，如果做事會和諧如意。軫宿（星宿名）、牛宿（星宿名）、畢宿（星宿名）的日子裡，做事會順利，遇到好的夥伴。張宿（星宿名）、胃宿（星宿名）、箕宿（星宿名）的日子裡，出行會平安順利。亢宿（星宿名）、虛宿（星宿名）、參宿（星宿名），適宜結交小的朋友。井宿（星宿名）、氐宿（星宿名）、危宿（星宿名）等日子，適宜結交親友，會非常吉祥。 『奎宿（星宿名）十二日掌管事務，如果在那天生病，適宜用香和鮮花祭祀神祇，二十天後才能痊癒。在那天出生的人，會做柔軟的事情，有很大的勢力，受人尊重，只是在暗地裡需要保護自己，會非常富有，擁有大量的金銀穀物布帛，經營產業有利可圖，能得到他人的財物。這個人

【English Translation】 English version If the 'Crosswise Luo' (an inauspicious celestial phenomenon) brings disaster, the person's conception will certainly occur under the Di constellation (a star constellation). If one is to undertake tasks, on the days of the Ji constellation (a star constellation), Wei constellation (a star constellation), and Zhang constellation (a star constellation), there will be no obstacles, and everything can be done smoothly. On the days of the Bi constellation (a star constellation), Zhen constellation (a star constellation), and Niu constellation (a star constellation), if any undertaking is done, it will be unfavorable. On the day of the Jing constellation (a star constellation), undertaking tasks will be auspicious. On the days of the Fang constellation (a star constellation), Liu constellation (a star constellation), and Kui constellation (a star constellation), undertaking tasks will encounter many obstacles and will not yield benefits. On the days of the Gui constellation (a star constellation), Wei constellation (a star constellation), and Bi constellation (a star constellation), it is suitable to undertake tasks to gain benefits. On the days of the Lou constellation (a star constellation), Qi Xing constellation (a star constellation), and Xin constellation (a star constellation), traveling far will be safe and smooth. On the days of the Mao constellation (a star constellation), Dou constellation (a star constellation), and Ji constellation (a star constellation), if one undertakes tasks, they will receive the help of good companions. On the days of the Xu constellation (a star constellation), Zi constellation (a star constellation), and Jiao constellation (a star constellation), it is suitable to make small acquaintances. On the days of the Xu constellation (a star constellation), Shen constellation (a star constellation), and Kang constellation (a star constellation), it is suitable to make great acquaintances. 『The Bi constellation (a star constellation) governs affairs for eleven days. If one falls ill on that day, offering flowers and venison to the fire god will result in recovery after seven days. A person born on that day will be wise, enjoy the teachings of the sages, master various arts, be proficient in singing and dancing, and be very wealthy, possessing much gold, silver, grains, and silk. If conception occurs, it is suitable on the day of the Wei constellation (a star constellation). On the days of the Mao constellation (a star constellation) and Dou constellation (a star constellation), undertaking any task will be ordinary, neither good nor bad. On the days of the Zi constellation (a star constellation), Nu constellation (a star constellation), and Gui constellation (a star constellation), tasks are easily accomplished. On the days of the Xin constellation (a star constellation), Lou constellation (a star constellation), and Qi Xing constellation (a star constellation), tasks will encounter many obstacles. On the days of the Liu constellation (a star constellation) and Fang constellation (a star constellation), if one undertakes tasks, they will be harmonious and satisfactory. On the days of the Zhen constellation (a star constellation), Niu constellation (a star constellation), and Bi constellation (a star constellation), tasks will be smooth, and one will encounter good companions. On the days of the Zhang constellation (a star constellation), Wei constellation (a star constellation), and Ji constellation (a star constellation), travel will be safe and smooth. The Kang constellation (a star constellation), Xu constellation (a star constellation), and Shen constellation (a star constellation) are suitable for making small acquaintances. The Jing constellation (a star constellation), Di constellation (a star constellation), and Wei constellation (a star constellation) are suitable for making friends and relatives, which will be very auspicious. 『The Kui constellation (a star constellation) governs affairs for twelve days. If one falls ill on that day, it is suitable to offer incense and flowers to the deities, and recovery will occur after twenty days. A person born on that day will engage in gentle tasks, have great power, be respected by others, but needs to protect themselves in secret. They will be very wealthy, possessing much gold, silver, grains, and silk, and will profit from managing their affairs, obtaining wealth from others. This person

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入胎宜在心宿、軫宿、畢宿、牛宿等日，亦多蓄積。亢宿、虛宿，此二宿日，作事者平無有善惡。參宿之日，不可作事。柳宿、翼宿、斗宿、昴宿，此四宿日行來安隱。女宿、畢宿、角宿之日，若作事者為得良伴。箕宿、張宿、胃宿等日欲作事者，無有障礙為得人力。婁宿、心宿、尾宿，此三宿日欲結知識為有利益。井宿、氐宿、危宿，此三宿日宜可要結知識小者。鬼宿、尾宿、室宿，此三宿日宜可要結知識大者。

「『婁宿十三日用事，其日得病，麥粥祭神二十五日然後除愈。其日生者為性躁疾，常護眾生不害物命，若至關津須自防慎，當作醫師善解方藥能療眾病，亦復善能歌舞之事。心宿之日有入胎者，無有障礙。角宿、觜宿、女宿、虛宿、井宿、亢宿、危宿，此七宿日若作事者平無善惡。此星宿日，唯莫賣買，不宜行來及以剃頭，亦不得至相鬥處所。昴宿、斗宿、張宿，此三宿日宜報怨仇斗諍得勝，宜作輕利濡事得成。七星宿日作事牢固，亦有利益。張宿、箕宿、胃宿，此三宿日欲遠行安隱。辟軫、畢宿，此三宿日作事利益亦宜密語。參宿、虛宿、亢宿之日，宜作惡事。鬼宿、尾宿、室宿等日，宜可要結諸小知識。柳宿、房宿、辟宿等日，宜可要結諸大知識，為得眾人愛護於己，宜造床輿及買牛馬。

【現代漢語翻譯】 現代漢語譯本：入胎（指受孕）適宜在心宿（二十八星宿之一，屬東方蒼龍七宿第五宿）、軫宿（二十八星宿之一，屬南方朱雀七宿第七宿）、畢宿（二十八星宿之一，屬西方白虎七宿第五宿）、牛宿（二十八星宿之一，屬北方玄武七宿第二宿）等日子，也容易積蓄財富。在亢宿（二十八星宿之一，屬東方蒼龍七宿第二宿）、虛宿（二十八星宿之一，屬北方玄武七宿第三宿）這兩宿的日子裡，做事的結果平平，沒有好壞之分。在參宿（二十八星宿之一，屬西方白虎七宿第七宿）的日子裡，不宜做事。在柳宿（二十八星宿之一，屬南方朱雀七宿第三宿）、翼宿（二十八星宿之一，屬南方朱雀七宿第六宿）、斗宿（二十八星宿之一，屬北方玄武七宿第一宿）、昴宿（二十八星宿之一，屬西方白虎七宿第四宿）這四宿的日子裡出行會平安順利。在女宿（二十八星宿之一，屬北方玄武七宿第三宿）、畢宿、角宿（二十八星宿之一，屬東方蒼龍七宿第一宿）的日子裡，如果做事會得到好的夥伴。在箕宿（二十八星宿之一，屬東方蒼龍七宿第七宿）、張宿（二十八星宿之一，屬南方朱雀七宿第四宿）、胃宿（二十八星宿之一，屬西方白虎七宿第三宿）等日子裡想做事，不會有障礙，會得到別人的幫助。在婁宿（二十八星宿之一，屬西方白虎七宿第二宿）、心宿、尾宿（二十八星宿之一，屬東方蒼龍七宿第六宿）這三宿的日子裡想結交朋友會有好處。在井宿（二十八星宿之一，屬南方朱雀七宿第一宿）、氐宿（二十八星宿之一，屬東方蒼龍七宿第三宿）、危宿（二十八星宿之一，屬北方玄武七宿第四宿）這三宿的日子裡，適合結交關係較淺的朋友。在鬼宿（二十八星宿之一，屬南方朱雀七宿第二宿）、尾宿、室宿（二十八星宿之一，屬北方玄武七宿第五宿）這三宿的日子裡，適合結交關係較深的朋友。 婁宿十三日用事，如果在這天生病，用麥粥祭神二十五天後就會痊癒。在這天出生的人性格急躁，常常保護眾生不傷害生命，如果到了關口要自己小心謹慎，會成為醫生，善於了解藥方，能治療各種疾病，也擅長歌舞。心宿的日子裡如果受孕，不會有障礙。角宿、觜宿（二十八星宿之一，屬西方白虎七宿第六宿）、女宿、虛宿、井宿、亢宿、危宿這七宿的日子裡如果做事，結果平平，沒有好壞之分。這些星宿的日子，不要進行買賣，不適合出行和剃頭，也不要去爭鬥的地方。昴宿、斗宿、張宿這三宿的日子適合報仇雪恨，爭鬥會獲勝，適合做輕鬆的事情，容易成功。七星宿的日子做事牢固，也會有好處。張宿、箕宿、胃宿這三宿的日子適合遠行，會平安順利。辟軫（應為軫宿）、畢宿這三宿的日子做事會有好處，也適合說悄悄話。參宿、虛宿、亢宿的日子適合做壞事。鬼宿、尾宿、室宿等日子適合結交關係較淺的朋友。柳宿、房宿（二十八星宿之一，屬東方蒼龍七宿第四宿）、辟宿（應為畢宿）等日子適合結交關係較深的朋友，會得到大家的愛護，適合製造床和車，以及購買牛馬。

【English Translation】 English version: Conception is suitable on days of the constellations Xin (Heart, one of the 28 lunar mansions, belonging to the Azure Dragon of the East), Zhen (Wing, one of the 28 lunar mansions, belonging to the Vermilion Bird of the South), Bi (Net, one of the 28 lunar mansions, belonging to the White Tiger of the West), and Niu (Ox, one of the 28 lunar mansions, belonging to the Black Tortoise of the North), and it is also easy to accumulate wealth. On the days of the constellations Kang (Neck, one of the 28 lunar mansions, belonging to the Azure Dragon of the East) and Xu (Emptiness, one of the 28 lunar mansions, belonging to the Black Tortoise of the North), the results of actions are mediocre, neither good nor bad. On the day of the constellation Shen (Orion, one of the 28 lunar mansions, belonging to the White Tiger of the West), it is not advisable to do anything. On the days of the constellations Liu (Willow, one of the 28 lunar mansions, belonging to the Vermilion Bird of the South), Yi (Wings, one of the 28 lunar mansions, belonging to the Vermilion Bird of the South), Dou (Dipper, one of the 28 lunar mansions, belonging to the Black Tortoise of the North), and Mao (Pleiades, one of the 28 lunar mansions, belonging to the White Tiger of the West), travel will be safe and smooth. On the days of the constellations Nv (Woman, one of the 28 lunar mansions, belonging to the Black Tortoise of the North), Bi, and Jiao (Horn, one of the 28 lunar mansions, belonging to the Azure Dragon of the East), if you do things, you will get good partners. On the days of the constellations Ji (Winnowing Basket, one of the 28 lunar mansions, belonging to the Azure Dragon of the East), Zhang (Extended Net, one of the 28 lunar mansions, belonging to the Vermilion Bird of the South), and Wei (Stomach, one of the 28 lunar mansions, belonging to the White Tiger of the West), if you want to do things, there will be no obstacles, and you will get help from others. On the days of the constellations Lou (Bond, one of the 28 lunar mansions, belonging to the White Tiger of the West), Xin, and Wei (Tail, one of the 28 lunar mansions, belonging to the Azure Dragon of the East), making friends will be beneficial. On the days of the constellations Jing (Well, one of the 28 lunar mansions, belonging to the Vermilion Bird of the South), Di (Root, one of the 28 lunar mansions, belonging to the Azure Dragon of the East), and Wei (Rooftop, one of the 28 lunar mansions, belonging to the Black Tortoise of the North), it is suitable to make friends with whom you have a shallow relationship. On the days of the constellations Gui (Ghost, one of the 28 lunar mansions, belonging to the Vermilion Bird of the South), Wei, and Shi (Encampment, one of the 28 lunar mansions, belonging to the Black Tortoise of the North), it is suitable to make friends with whom you have a deep relationship. If one falls ill on the thirteenth day of the constellation Lou, they will recover after offering porridge to the gods for twenty-five days. Those born on this day are impatient, often protect living beings and do not harm life. If they reach a checkpoint, they must be cautious. They will become doctors, skilled in understanding prescriptions, able to treat various diseases, and also good at singing and dancing. If conception occurs on the day of the constellation Xin, there will be no obstacles. On the days of the constellations Jiao, Zi (Turtle Beak, one of the 28 lunar mansions, belonging to the White Tiger of the West), Nv, Xu, Jing, Kang, and Wei, if you do things, the results will be mediocre, neither good nor bad. On these constellation days, do not engage in buying and selling, it is not suitable to travel or shave the head, nor should you go to places of conflict. On the days of the constellations Mao, Dou, and Zhang, it is suitable to seek revenge, and you will win in disputes. It is suitable to do light work, and it will be easy to succeed. Doing things on the days of the seven stars is firm and will also be beneficial. On the days of the constellations Zhang, Ji, and Wei, it is suitable to travel far, and it will be safe and smooth. On the days of the constellations Bi (should be Zhen), and Bi, doing things will be beneficial, and it is also suitable to speak in whispers. On the days of the constellations Shen, Xu, and Kang, it is suitable to do bad things. On the days of the constellations Gui, Wei, and Shi, it is suitable to make friends with whom you have a shallow relationship. On the days of the constellations Liu, Fang (Room, one of the 28 lunar mansions, belonging to the Azure Dragon of the East), and Bi (should be Bi), it is suitable to make friends with whom you have a deep relationship, and you will be loved by everyone. It is suitable to make beds and carriages, and to buy cattle and horses.

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「『胃宿十四日用事，人生吉兇造作善惡疾病等事如上說了。月行虛空周匝宿訖還更起昴，是故言日。虛空月滿三十晝夜，亦名月滿。八月滿者起胃終昴，其月如是。夜十五時晝十五時，日午之影長六腳跡。婁宿夜行、房在日前，熒惑日子是時隨日。是八月時蝎神主當，昴宿為業，前已說竟。是白月內，次十五日昴又用事，月合昴星是八月滿，昴與月合一日夜訖；其次復轉合於畢宿，九月初日畢用事也。

「『九月黑月，一日合畢、二日合觜、三日合參、四日合井、五日合鬼、六日合柳、七日合星、八日合張、九日合翼、十日合軫、十一日合角、十二日合亢、十三日合氐、十四日合房、十五日合心，是黑月滿。

「『白月，一日合尾、二日合箕、三日合鬥、四日合牛、五日合女、六日合虛、七日合危、八日合室、九日合辟、十日合奎、十一日合婁、十二日合胃、十三日合昴、十四日合畢、十五日合觜是白月滿。九月合觜宿滿，晝十四時、夜十六時，日午之影長八腳跡，日行南陸，昴宿夜行、尾在日前。其九月時歲星用事，為一切天之所尊敬，得失諸事皆悉由之。是九月時，射神主當。

「『十月黑月，一日合參、二日合井、三日合鬼、四日合柳、五日合星、六日合張、七日合翼、八日合軫、九

【現代漢語翻譯】 現代漢語譯本 『胃宿（星宿名）掌管十四天，人生吉兇、行為善惡、疾病等事，如上所述。月亮在虛空中執行一週，經過所有星宿后，又回到昴宿（星宿名），所以稱為日。月亮在虛空中圓滿三十個晝夜，也稱為月圓。八月月圓時，從胃宿開始，到昴宿結束，這個月的執行就是這樣。夜晚十五個時辰，白天十五個時辰，中午的日影長六個腳印。婁宿（星宿名）在夜晚執行，房宿（星宿名）在太陽之前，熒惑（火星）在白天隨著太陽執行。八月由蝎神（星座神）主管，昴宿負責事務，前面已經說過了。在白月（指農曆上半月）中，接下來十五天昴宿再次掌管事務，月亮與昴星相合，是八月月圓，昴宿與月亮相合一天一夜結束；之後又轉而與畢宿（星宿名）相合，九月初一由畢宿掌管事務。 『九月黑月（指農曆下半月），初一與畢宿相合，初二與觜宿（星宿名）相合，初三與參宿（星宿名）相合，初四與井宿（星宿名）相合，初五與鬼宿（星宿名）相合，初六與柳宿（星宿名）相合，初七與星宿（星宿名）相合，初八與張宿（星宿名）相合，初九與翼宿（星宿名）相合，初十與軫宿（星宿名）相合，十一與角宿（星宿名）相合，十二與亢宿（星宿名）相合，十三與氐宿（星宿名）相合，十四與房宿相合，十五與心宿（星宿名）相合，這是黑月圓滿。 『白月，初一與尾宿（星宿名）相合，初二與箕宿（星宿名）相合，初三與斗宿（星宿名）相合，初四與牛宿（星宿名）相合，初五與女宿（星宿名）相合，初六與虛宿（星宿名）相合，初七與危宿（星宿名）相合，初八與室宿（星宿名）相合，初九與壁宿（星宿名）相合，初十與奎宿（星宿名）相合，十一與婁宿相合，十二與胃宿相合，十三與昴宿相合，十四與畢宿相合，十五與觜宿相合，這是白月圓滿。九月與觜宿相合圓滿，白天十四個時辰，夜晚十六個時辰，中午的日影長八個腳印，太陽向南執行，昴宿在夜晚執行，尾宿在太陽之前。九月由歲星（木星）掌管事務，為一切天神所尊敬，得失諸事都由它決定。九月由射神（星座神）主管。 『十月黑月，初一與參宿相合，初二與井宿相合，初三與鬼宿相合，初四與柳宿相合，初五與星宿相合，初六與張宿相合，初七與翼宿相合，初八與軫宿相合，初九

【English Translation】 English version 'The Stomach constellation (Wei Su) governs for fourteen days, and matters of good and bad fortune, actions of good and evil, illnesses, and so on, are as described above. The moon travels in the void, completing a cycle through all the constellations, and then returns to the Pleiades (Mao Su), which is why it is called a day. The moon is full in the void for thirty days and nights, which is also called a full moon. When the moon is full in the eighth month, it begins with the Stomach constellation and ends with the Pleiades, and the cycle of the month is like this. There are fifteen hours of night and fifteen hours of day, and the shadow at noon is six feet long. The Lou constellation (Lou Su) travels at night, the Fang constellation (Fang Su) is before the sun, and the planet Mars follows the sun during the day. In the eighth month, the Scorpion deity is in charge, and the Pleiades is responsible for affairs, as has been said before. Within the white month (the first half of the lunar month), the Pleiades again governs for the next fifteen days, and the moon joins with the Pleiades star, which is the full moon of the eighth month. The Pleiades and the moon join for one day and night; then it turns to join with the Hyades (Bi Su), and the first day of the ninth month is governed by the Hyades. 'In the black month (the second half of the lunar month) of the ninth month, the first day joins with the Hyades, the second day joins with the Orionis (Zi Su), the third day joins with the Three Stars (Shen Su), the fourth day joins with the Well (Jing Su), the fifth day joins with the Ghost (Gui Su), the sixth day joins with the Willow (Liu Su), the seventh day joins with the Star (Xing Su), the eighth day joins with the Extended Net (Zhang Su), the ninth day joins with the Wings (Yi Su), the tenth day joins with the Chariot (Zhen Su), the eleventh day joins with the Horn (Jiao Su), the twelfth day joins with the Neck (Kang Su), the thirteenth day joins with the Root (Di Su), the fourteenth day joins with the Room (Fang Su), and the fifteenth day joins with the Heart (Xin Su), which is the full black month. 'In the white month, the first day joins with the Tail (Wei Su), the second day joins with the Winnowing Basket (Ji Su), the third day joins with the Dipper (Dou Su), the fourth day joins with the Ox (Niu Su), the fifth day joins with the Woman (Nu Su), the sixth day joins with the Emptiness (Xu Su), the seventh day joins with the Rooftop (Wei Su), the eighth day joins with the Encampment (Shi Su), the ninth day joins with the Wall (Bi Su), the tenth day joins with the Legs (Kui Su), the eleventh day joins with the Bond (Lou Su), the twelfth day joins with the Stomach (Wei Su), the thirteenth day joins with the Pleiades (Mao Su), the fourteenth day joins with the Hyades (Bi Su), and the fifteenth day joins with the Orionis (Zi Su), which is the full white month. The ninth month is full when it joins with the Orionis constellation, there are fourteen hours of day and sixteen hours of night, the shadow at noon is eight feet long, the sun travels south, the Pleiades travels at night, and the Tail constellation is before the sun. In the ninth month, the planet Jupiter governs affairs, and is respected by all the gods, and all matters of gain and loss are determined by it. In the ninth month, the Sagittarius deity is in charge. 'In the black month of the tenth month, the first day joins with the Three Stars, the second day joins with the Well, the third day joins with the Ghost, the fourth day joins with the Willow, the fifth day joins with the Star, the sixth day joins with the Extended Net, the seventh day joins with the Wings, the eighth day joins with the Chariot, the ninth day joins with

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日合角、十日合亢、十一日合氐、十二日合房、十三日合心、十四日合尾、十五日合箕，是黑月滿。

「『白月，一日合鬥、二日合牛、三日合女虛、四日合危、五日合室、六日合辟、七日合奎、八日合婁、九日合胃、十日合昴、十一日合畢、十二日合觜、十三日合參、十四日合井、十五日合鬼，是白月滿。

「『十月合鬼宿滿，晝十三時、夜十七時，日午之影長十腳跡，觜宿夜行、女在日前。當此之時辰星用事。是十月時，摩竭之神主當其月。

「『十一月黑月之內，一日合柳、二日合七星、三日合張、四日合翼、五日合軫、六日合角、七日合亢、八日合氐、九日合房、十日合心、十一日合尾、十二日合箕、十三日合鬥、十四日合牛、十五日合女，是為黑月滿。

「『白月，一日合虛、二日合危、三日合室、四日合辟、五日合奎、六日合婁、七日合胃、八日合昴、九日合畢、十日合觜、十一日合參、十二日合井、十三日合鬼、十四日合柳、十五日合七星，是白月滿。

「『十一月合七星滿，晝十二時、夜十八時，日午之影十二腳跡，鬼宿夜行、危在日前，近南轉，辰星用事。是十一月，水器之神主當其月。

「『十二月黑月，一日合張、二日合翼、三日合軫、四日合角、五日

【現代漢語翻譯】 現代漢語譯本 『黑月，初一與角宿（星宿名）相合，初十與亢宿（星宿名）相合，十一與氐宿（星宿名）相合，十二與房宿（星宿名）相合，十三與心宿（星宿名）相合，十四與尾宿（星宿名）相合，十五與箕宿（星宿名）相合，這是黑月圓滿的時候。 『白月，初一與斗宿（星宿名）相合，初二與牛宿（星宿名）相合，初三與女宿（星宿名）和虛宿（星宿名）相合，初四與危宿（星宿名）相合，初五與室宿（星宿名）相合，初六與壁宿（星宿名）相合，初七與奎宿（星宿名）相合，初八與婁宿（星宿名）相合，初九與胃宿（星宿名）相合，初十與昴宿（星宿名）相合，十一與畢宿（星宿名）相合，十二與觜宿（星宿名）相合，十三與參宿（星宿名）相合，十四與井宿（星宿名）相合，十五與鬼宿（星宿名）相合，這是白月圓滿的時候。 『十月與鬼宿（星宿名）相合而圓滿，白天十三時，夜晚十七時，中午日影長十腳跡，觜宿（星宿名）在夜晚執行，女宿（星宿名）在太陽之前。此時辰星（水星）掌管事務。這是十月，摩羯之神主管這個月份。 『十一月黑月之內，初一與柳宿（星宿名）相合，初二與七星宿（星宿名）相合，初三與張宿（星宿名）相合，初四與翼宿（星宿名）相合，初五與軫宿（星宿名）相合，初六與角宿（星宿名）相合，初七與亢宿（星宿名）相合，初八與氐宿（星宿名）相合，初九與房宿（星宿名）相合，初十與心宿（星宿名）相合，十一與尾宿（星宿名）相合，十二與箕宿（星宿名）相合，十三與斗宿（星宿名）相合，十四與牛宿（星宿名）相合，十五與女宿（星宿名）相合，這是黑月圓滿的時候。 『白月，初一與虛宿（星宿名）相合，初二與危宿（星宿名）相合，初三與室宿（星宿名）相合，初四與壁宿（星宿名）相合，初五與奎宿（星宿名）相合，初六與婁宿（星宿名）相合，初七與胃宿（星宿名）相合，初八與昴宿（星宿名）相合，初九與畢宿（星宿名）相合，初十與觜宿（星宿名）相合，十一與參宿（星宿名）相合，十二與井宿（星宿名）相合，十三與鬼宿（星宿名）相合，十四與柳宿（星宿名）相合，十五與七星宿（星宿名）相合，這是白月圓滿的時候。 『十一月與七星宿（星宿名）相合而圓滿，白天十二時，夜晚十八時，中午日影長十二腳跡，鬼宿（星宿名）在夜晚執行，危宿（星宿名）在太陽之前，接近南方轉動，辰星（水星）掌管事務。這是十一月，水瓶之神主管這個月份。 『十二月黑月，初一與張宿（星宿名）相合，初二與翼宿（星宿名）相合，初三與軫宿（星宿名）相合，初四與角宿（星宿名）相合，初五與

【English Translation】 English version 'The dark month: the first day aligns with Jiao (Horn) constellation, the tenth day aligns with Kang (Neck) constellation, the eleventh day aligns with Di (Root) constellation, the twelfth day aligns with Fang (Room) constellation, the thirteenth day aligns with Xin (Heart) constellation, the fourteenth day aligns with Wei (Tail) constellation, and the fifteenth day aligns with Ji (Winnowing Basket) constellation. This is the full dark month.' 'The white month: the first day aligns with Dou (Dipper) constellation, the second day aligns with Niu (Ox) constellation, the third day aligns with Nu (Girl) and Xu (Emptiness) constellations, the fourth day aligns with Wei (Rooftop) constellation, the fifth day aligns with Shi (Encampment) constellation, the sixth day aligns with Bi (Wall) constellation, the seventh day aligns with Kui (Legs) constellation, the eighth day aligns with Lou (Bond) constellation, the ninth day aligns with Wei (Stomach) constellation, the tenth day aligns with Mao (Hairy Head) constellation, the eleventh day aligns with Bi (Net) constellation, the twelfth day aligns with Zi (Turtle Beak) constellation, the thirteenth day aligns with Shen (Orion) constellation, the fourteenth day aligns with Jing (Well) constellation, and the fifteenth day aligns with Gui (Ghost) constellation. This is the full white month.' 'In the tenth month, it is full when aligned with the Gui (Ghost) constellation. The day is thirteen hours long, and the night is seventeen hours long. The midday shadow of the sun is ten feet long. The Zi (Turtle Beak) constellation travels at night, and the Nu (Girl) constellation is before the sun. At this time, the planet Mercury is in charge. This is the tenth month, and the god of Capricorn governs this month.' 'Within the dark month of the eleventh month, the first day aligns with Liu (Willow) constellation, the second day aligns with Qi Xing (Seven Stars) constellation, the third day aligns with Zhang (Extended) constellation, the fourth day aligns with Yi (Wings) constellation, the fifth day aligns with Zhen (Chariot) constellation, the sixth day aligns with Jiao (Horn) constellation, the seventh day aligns with Kang (Neck) constellation, the eighth day aligns with Di (Root) constellation, the ninth day aligns with Fang (Room) constellation, the tenth day aligns with Xin (Heart) constellation, the eleventh day aligns with Wei (Tail) constellation, the twelfth day aligns with Ji (Winnowing Basket) constellation, the thirteenth day aligns with Dou (Dipper) constellation, the fourteenth day aligns with Niu (Ox) constellation, and the fifteenth day aligns with Nu (Girl) constellation. This is the full dark month.' 'The white month: the first day aligns with Xu (Emptiness) constellation, the second day aligns with Wei (Rooftop) constellation, the third day aligns with Shi (Encampment) constellation, the fourth day aligns with Bi (Wall) constellation, the fifth day aligns with Kui (Legs) constellation, the sixth day aligns with Lou (Bond) constellation, the seventh day aligns with Wei (Stomach) constellation, the eighth day aligns with Mao (Hairy Head) constellation, the ninth day aligns with Bi (Net) constellation, the tenth day aligns with Zi (Turtle Beak) constellation, the eleventh day aligns with Shen (Orion) constellation, the twelfth day aligns with Jing (Well) constellation, the thirteenth day aligns with Gui (Ghost) constellation, the fourteenth day aligns with Liu (Willow) constellation, and the fifteenth day aligns with Qi Xing (Seven Stars) constellation. This is the full white month.' 'In the eleventh month, it is full when aligned with the Qi Xing (Seven Stars) constellation. The day is twelve hours long, and the night is eighteen hours long. The midday shadow of the sun is twelve feet long. The Gui (Ghost) constellation travels at night, and the Wei (Rooftop) constellation is before the sun, moving close to the south. The planet Mercury is in charge. This is the eleventh month, and the god of Aquarius governs this month.' 'In the dark month of the twelfth month, the first day aligns with Zhang (Extended) constellation, the second day aligns with Yi (Wings) constellation, the third day aligns with Zhen (Chariot) constellation, the fourth day aligns with Jiao (Horn) constellation, the fifth day aligns with

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合亢、六日合氐、七日合房、八日合心、九日合尾、十日合箕、十一日合鬥、十二日合牛、十三日合女、十四日合虛、十五日合危，是黑月滿。

「『白月，一日合室、二日合辟、三日合奎、四日合婁、五日合胃、六日合昴、七日合畢、八日合觜、九日合參、十日合井、十一日合鬼、十二日合柳、十三日合七星、十四日合張、十五日合翼，是白月滿。

「『十二月合翼宿滿，晝行十三時、夜行十七時，日轉近北，日午之影十二腳跡，七星夜行天師歲星用事之時，是十二月，天魚之神主當其月。

「『正月黑月，一日合軫、二日合角、三日合亢、四日合氐、五日合房、六日合心、七日合尾、八日合箕、九日合鬥、十日合牛、十一日合女、十二日合虛、十三日合危、十四日合室、十五日合辟，是黑月滿。

「『白月，一日合奎、二日合婁、三日合胃、四日合昴、五日合畢、六日合觜、七日合參、八日合井、九日合鬼、十日合柳、十一日合七星、十二日合張、十三日合翼、十四日合軫、十五日合角，是白月滿。

「『正月合角宿滿，晝行十四時、夜行十六時，日轉近北，日午之影長八腳跡，張宿夜行、婁在日前，日子熒惑嚴惡速疾此時用事，是正月時，持羊之神主當其月。

「『二月

【現代漢語翻譯】 現代漢語譯本 『黑月，初一與亢宿（星宿名）相合，初二與氐宿（星宿名）相合，初三與房宿（星宿名）相合，初四與心宿（星宿名）相合，初五與尾宿（星宿名）相合，初六與箕宿（星宿名）相合，初七與斗宿（星宿名）相合，初八與牛宿（星宿名）相合，初九與女宿（星宿名）相合，初十與虛宿（星宿名）相合，十一與危宿（星宿名）相合，這是黑月滿月的時候。 『白月，初一與室宿（星宿名）相合，初二與壁宿（星宿名）相合，初三與奎宿（星宿名）相合，初四與婁宿（星宿名）相合，初五與胃宿（星宿名）相合，初六與昴宿（星宿名）相合，初七與畢宿（星宿名）相合，初八與觜宿（星宿名）相合，初九與參宿（星宿名）相合，初十與井宿（星宿名）相合，十一與鬼宿（星宿名）相合，十二與柳宿（星宿名）相合，十三與七星宿（星宿名）相合，十四與張宿（星宿名）相合，十五與翼宿（星宿名）相合，這是白月滿月的時候。 『十二月與翼宿（星宿名）滿月，白天執行十三時，夜晚執行十七時，太陽逐漸向北移動，正午的日影長十二腳跡，七星宿（星宿名）在夜晚執行，歲星（木星）當值的時候，是十二月，天魚之神主管這個月。 『正月黑月，初一與軫宿（星宿名）相合，初二與角宿（星宿名）相合，初三與亢宿（星宿名）相合，初四與氐宿（星宿名）相合，初五與房宿（星宿名）相合，初六與心宿（星宿名）相合，初七與尾宿（星宿名）相合，初八與箕宿（星宿名）相合，初九與斗宿（星宿名）相合，初十與牛宿（星宿名）相合，十一與女宿（星宿名）相合，十二與虛宿（星宿名）相合，十三與危宿（星宿名）相合，十四與室宿（星宿名）相合，十五與壁宿（星宿名）相合，這是黑月滿月的時候。 『白月，初一與奎宿（星宿名）相合，初二與婁宿（星宿名）相合，初三與胃宿（星宿名）相合，初四與昴宿（星宿名）相合，初五與畢宿（星宿名）相合，初六與觜宿（星宿名）相合，初七與參宿（星宿名）相合，初八與井宿（星宿名）相合，初九與鬼宿（星宿名）相合，初十與柳宿（星宿名）相合，十一與七星宿（星宿名）相合，十二與張宿（星宿名）相合，十三與翼宿（星宿名）相合，十四與軫宿（星宿名）相合，十五與角宿（星宿名）相合，這是白月滿月的時候。 『正月與角宿（星宿名）滿月，白天執行十四時，夜晚執行十六時，太陽逐漸向北移動，正午的日影長八腳跡，張宿（星宿名）在夜晚執行，婁宿（星宿名）在太陽之前，火星（熒惑）嚴厲而快速地執行，此時當值，是正月的時候，持羊之神主管這個月。 『二月

【English Translation】 English version 'In the dark month, the first day aligns with Kang (a constellation), the second day aligns with Di (a constellation), the third day aligns with Fang (a constellation), the fourth day aligns with Xin (a constellation), the fifth day aligns with Wei (a constellation), the sixth day aligns with Ji (a constellation), the seventh day aligns with Dou (a constellation), the eighth day aligns with Niu (a constellation), the ninth day aligns with Nu (a constellation), the tenth day aligns with Xu (a constellation), the eleventh day aligns with Wei (a constellation), this is the full moon of the dark month.' 'In the white month, the first day aligns with Shi (a constellation), the second day aligns with Bi (a constellation), the third day aligns with Kui (a constellation), the fourth day aligns with Lou (a constellation), the fifth day aligns with Wei (a constellation), the sixth day aligns with Mao (a constellation), the seventh day aligns with Bi (a constellation), the eighth day aligns with Zi (a constellation), the ninth day aligns with Shen (a constellation), the tenth day aligns with Jing (a constellation), the eleventh day aligns with Gui (a constellation), the twelfth day aligns with Liu (a constellation), the thirteenth day aligns with Qi Xing (a constellation), the fourteenth day aligns with Zhang (a constellation), the fifteenth day aligns with Yi (a constellation), this is the full moon of the white month.' 'In the twelfth month, the full moon aligns with Yi (a constellation), the day travels for thirteen hours, the night travels for seventeen hours, the sun gradually moves north, the midday shadow is twelve feet long, Qi Xing (a constellation) travels at night, when the Jupiter is in charge, it is the twelfth month, and the god of the celestial fish governs that month.' 'In the first month of the dark moon, the first day aligns with Zhen (a constellation), the second day aligns with Jiao (a constellation), the third day aligns with Kang (a constellation), the fourth day aligns with Di (a constellation), the fifth day aligns with Fang (a constellation), the sixth day aligns with Xin (a constellation), the seventh day aligns with Wei (a constellation), the eighth day aligns with Ji (a constellation), the ninth day aligns with Dou (a constellation), the tenth day aligns with Niu (a constellation), the eleventh day aligns with Nu (a constellation), the twelfth day aligns with Xu (a constellation), the thirteenth day aligns with Wei (a constellation), the fourteenth day aligns with Shi (a constellation), the fifteenth day aligns with Bi (a constellation), this is the full moon of the dark month.' 'In the white month, the first day aligns with Kui (a constellation), the second day aligns with Lou (a constellation), the third day aligns with Wei (a constellation), the fourth day aligns with Mao (a constellation), the fifth day aligns with Bi (a constellation), the sixth day aligns with Zi (a constellation), the seventh day aligns with Shen (a constellation), the eighth day aligns with Jing (a constellation), the ninth day aligns with Gui (a constellation), the tenth day aligns with Liu (a constellation), the eleventh day aligns with Qi Xing (a constellation), the twelfth day aligns with Zhang (a constellation), the thirteenth day aligns with Yi (a constellation), the fourteenth day aligns with Zhen (a constellation), the fifteenth day aligns with Jiao (a constellation), this is the full moon of the white month.' 'In the first month, the full moon aligns with Jiao (a constellation), the day travels for fourteen hours, the night travels for sixteen hours, the sun gradually moves north, the midday shadow is eight feet long, Zhang (a constellation) travels at night, Lou (a constellation) is before the sun, Mars (熒惑) is severe and fast, and is in charge at this time, it is the first month, and the god holding the sheep governs that month.' 'In the second month'

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黑月，一日合亢、二日合氐、三日合房、四日合心、五日合尾、六日合箕、七日合鬥、八日合牛、九日合女、十日合虛、十一日合危、十二日合室、十三日合辟、十四日合奎、十五日合婁，是黑月滿。

「『白月，一日合胃、二日合昴、三日合畢、四日合觜、五日合參、六日合井、七日合鬼、八日合柳、九日合星、十日合張、十一日合翼、十二日合軫、十三日合角、十四日合亢、十五日合氐，是白月滿。

「『二月合氐宿滿，晝行十五時、夜行十五時，日近北行，日午之影長六腳跡，角宿夜行、昴在日前，阿修羅師名曰太白此時用事，是二月時，持牛之神主當其月。

「『三月黑月，一日合房、二日合心、三日合尾、四日合箕、五日合鬥、六日合牛、七日合女、八日合虛、九日合危、十日合室、十一日合辟、十二日合奎、十三日合婁、十四日合胃、十五日合昴，是黑月滿。

「『白月，一日合畢、二日合觜、三日合參、四日合井、五日合鬼、六日合柳、七日合星、八日合張、九日合翼、十日合軫、十一日合角、十二日合亢、十三日合氐、十四日合房、十五日合心，是白月滿。

「『三月合心宿滿，晝行十六時、夜行十四時，日行近北，日午之影長四腳跡，氐宿夜行、觜在日前，日子名

【現代漢語翻譯】 現代漢語譯本 黑月，初一與亢宿（二十八宿之一）相合，初二與氐宿（二十八宿之一）相合，初三與房宿（二十八宿之一）相合，初四與心宿（二十八宿之一）相合，初五與尾宿（二十八宿之一）相合，初六與箕宿（二十八宿之一）相合，初七與斗宿（二十八宿之一）相合，初八與牛宿（二十八宿之一）相合，初九與女宿（二十八宿之一）相合，初十與虛宿（二十八宿之一）相合，十一與危宿（二十八宿之一）相合，十二與室宿（二十八宿之一）相合，十三與壁宿（二十八宿之一）相合，十四與奎宿（二十八宿之一）相合，十五與婁宿（二十八宿之一）相合，這是黑月圓滿。 『白月，初一與胃宿（二十八宿之一）相合，初二與昴宿（二十八宿之一）相合，初三與畢宿（二十八宿之一）相合，初四與觜宿（二十八宿之一）相合，初五與參宿（二十八宿之一）相合，初六與井宿（二十八宿之一）相合，初七與鬼宿（二十八宿之一）相合，初八與柳宿（二十八宿之一）相合，初九與星宿（二十八宿之一）相合，初十與張宿（二十八宿之一）相合，十一與翼宿（二十八宿之一）相合，十二與軫宿（二十八宿之一）相合，十三與角宿（二十八宿之一）相合，十四與亢宿（二十八宿之一）相合，十五與氐宿（二十八宿之一）相合，這是白月圓滿。 『二月與氐宿（二十八宿之一）相合圓滿，白天執行十五個時辰，夜晚執行十五個時辰，太陽接近北方執行，中午的日影長度為六個腳印，角宿（二十八宿之一）在夜晚執行，昴宿（二十八宿之一）在太陽之前出現，阿修羅（佛教中的一種神）的老師名為太白星，此時掌管事務，這是二月的時候，持牛之神主管這個月份。 『三月黑月，初一與房宿（二十八宿之一）相合，初二與心宿（二十八宿之一）相合，初三與尾宿（二十八宿之一）相合，初四與箕宿（二十八宿之一）相合，初五與斗宿（二十八宿之一）相合，初六與牛宿（二十八宿之一）相合，初七與女宿（二十八宿之一）相合，初八與虛宿（二十八宿之一）相合，初九與危宿（二十八宿之一）相合，初十與室宿（二十八宿之一）相合，十一與壁宿（二十八宿之一）相合，十二與奎宿（二十八宿之一）相合，十三與婁宿（二十八宿之一）相合，十四與胃宿（二十八宿之一）相合，十五與昴宿（二十八宿之一）相合，這是黑月圓滿。 『白月，初一與畢宿（二十八宿之一）相合，初二與觜宿（二十八宿之一）相合，初三與參宿（二十八宿之一）相合，初四與井宿（二十八宿之一）相合，初五與鬼宿（二十八宿之一）相合，初六與柳宿（二十八宿之一）相合，初七與星宿（二十八宿之一）相合，初八與張宿（二十八宿之一）相合，初九與翼宿（二十八宿之一）相合，初十與軫宿（二十八宿之一）相合，十一與角宿（二十八宿之一）相合，十二與亢宿（二十八宿之一）相合，十三與氐宿（二十八宿之一）相合，十四與房宿（二十八宿之一）相合，十五與心宿（二十八宿之一）相合，這是白月圓滿。 『三月與心宿（二十八宿之一）相合圓滿，白天執行十六個時辰，夜晚執行十四個時辰，太陽接近北方執行，中午的日影長度為四個腳印，氐宿（二十八宿之一）在夜晚執行，觜宿（二十八宿之一）在太陽之前出現，日子名稱

【English Translation】 English version The dark month: the first day aligns with Kang (one of the twenty-eight constellations), the second day aligns with Di (one of the twenty-eight constellations), the third day aligns with Fang (one of the twenty-eight constellations), the fourth day aligns with Xin (one of the twenty-eight constellations), the fifth day aligns with Wei (one of the twenty-eight constellations), the sixth day aligns with Ji (one of the twenty-eight constellations), the seventh day aligns with Dou (one of the twenty-eight constellations), the eighth day aligns with Niu (one of the twenty-eight constellations), the ninth day aligns with Nu (one of the twenty-eight constellations), the tenth day aligns with Xu (one of the twenty-eight constellations), the eleventh day aligns with Wei (one of the twenty-eight constellations), the twelfth day aligns with Shi (one of the twenty-eight constellations), the thirteenth day aligns with Bi (one of the twenty-eight constellations), the fourteenth day aligns with Kui (one of the twenty-eight constellations), and the fifteenth day aligns with Lou (one of the twenty-eight constellations). This is the full dark month. 'The bright month: the first day aligns with Wei (one of the twenty-eight constellations), the second day aligns with Mao (one of the twenty-eight constellations), the third day aligns with Bi (one of the twenty-eight constellations), the fourth day aligns with Zi (one of the twenty-eight constellations), the fifth day aligns with Shen (one of the twenty-eight constellations), the sixth day aligns with Jing (one of the twenty-eight constellations), the seventh day aligns with Gui (one of the twenty-eight constellations), the eighth day aligns with Liu (one of the twenty-eight constellations), the ninth day aligns with Xing (one of the twenty-eight constellations), the tenth day aligns with Zhang (one of the twenty-eight constellations), the eleventh day aligns with Yi (one of the twenty-eight constellations), the twelfth day aligns with Zhen (one of the twenty-eight constellations), the thirteenth day aligns with Jiao (one of the twenty-eight constellations), the fourteenth day aligns with Kang (one of the twenty-eight constellations), and the fifteenth day aligns with Di (one of the twenty-eight constellations). This is the full bright month.' 'In the second month, when it aligns with Di (one of the twenty-eight constellations), it is full. The day travels for fifteen hours, and the night travels for fifteen hours. The sun travels closer to the north. The shadow at noon is six feet long. Jiao (one of the twenty-eight constellations) travels at night, and Mao (one of the twenty-eight constellations) appears before the sun. The teacher of the Asuras (a type of deity in Buddhism) is named Taibai, and he is in charge at this time. This is the time of the second month, and the god holding the ox is in charge of this month.' 'The dark month of the third month: the first day aligns with Fang (one of the twenty-eight constellations), the second day aligns with Xin (one of the twenty-eight constellations), the third day aligns with Wei (one of the twenty-eight constellations), the fourth day aligns with Ji (one of the twenty-eight constellations), the fifth day aligns with Dou (one of the twenty-eight constellations), the sixth day aligns with Niu (one of the twenty-eight constellations), the seventh day aligns with Nu (one of the twenty-eight constellations), the eighth day aligns with Xu (one of the twenty-eight constellations), the ninth day aligns with Wei (one of the twenty-eight constellations), the tenth day aligns with Shi (one of the twenty-eight constellations), the eleventh day aligns with Bi (one of the twenty-eight constellations), the twelfth day aligns with Kui (one of the twenty-eight constellations), the thirteenth day aligns with Lou (one of the twenty-eight constellations), the fourteenth day aligns with Wei (one of the twenty-eight constellations), and the fifteenth day aligns with Mao (one of the twenty-eight constellations). This is the full dark month.' 'The bright month: the first day aligns with Bi (one of the twenty-eight constellations), the second day aligns with Zi (one of the twenty-eight constellations), the third day aligns with Shen (one of the twenty-eight constellations), the fourth day aligns with Jing (one of the twenty-eight constellations), the fifth day aligns with Gui (one of the twenty-eight constellations), the sixth day aligns with Liu (one of the twenty-eight constellations), the seventh day aligns with Xing (one of the twenty-eight constellations), the eighth day aligns with Zhang (one of the twenty-eight constellations), the ninth day aligns with Yi (one of the twenty-eight constellations), the tenth day aligns with Zhen (one of the twenty-eight constellations), the eleventh day aligns with Jiao (one of the twenty-eight constellations), the twelfth day aligns with Kang (one of the twenty-eight constellations), the thirteenth day aligns with Di (one of the twenty-eight constellations), the fourteenth day aligns with Fang (one of the twenty-eight constellations), and the fifteenth day aligns with Xin (one of the twenty-eight constellations). This is the full bright month.' 'In the third month, when it aligns with Xin (one of the twenty-eight constellations), it is full. The day travels for sixteen hours, and the night travels for fourteen hours. The sun travels closer to the north. The shadow at noon is four feet long. Di (one of the twenty-eight constellations) travels at night, and Zi (one of the twenty-eight constellations) appears before the sun. The name of the day is

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曰佛陀懸多此時用事作柔軟業，是三月時，雙鳥之神主當其月。

「『四月黑月，一日合尾、二日合箕、三日合鬥、四日合牛、五日合女、六日合虛、七日合危、八日合室、九日合辟、十日合奎、十一日合婁、十二日合胃、十三日合昴、十四日合畢、十五日合觜，是黑月滿。

「『白月，一日合參、二日合井、三日合鬼、四日合柳、五日合七星、六日合張、七日合翼、八日合軫、九日合角、十日合亢十、一日合氐、十二日合房、十三日合心、十四日合尾、十五日合箕，是白月滿。

「『四月合箕宿滿，晝行十七時、夜行十三時，日近北行，日午之影長兩腳跡，房宿夜行、日隨井星，是四月時，蟹神主當其月。

「『五月黑月，一日合鬥、二日合牛女、三日合虛、四日合危、五日合室、六日合辟、七日合奎、八日合婁、九日合胃、十日合昴、十一日合畢、十二日合觜、十三日合參、十四日合井、十五日合鬼，是黑月滿。

「『白月，一日合柳、二日合七星、三日合張、四日合翼、五日合軫、六日合角、七日合亢、八日合氐、九日合房、十日合心、十一日合尾、十二日合箕、十三日合鬥、十四日合牛、十五日合女，是白月滿。

「『五月合女宿滿，晝行十八時、夜行十二時，日極行

【現代漢語翻譯】 現代漢語譯本：佛陀說，懸多（神名）此時掌管事務，施行柔和的行動，這是三月的時候，雙鳥之神（神名）主宰這個月份。 『四月黑月，初一與尾宿（星宿名）相合，初二與箕宿（星宿名）相合，初三與斗宿（星宿名）相合，初四與牛宿（星宿名）相合，初五與女宿（星宿名）相合，初六與虛宿（星宿名）相合，初七與危宿（星宿名）相合，初八與室宿（星宿名）相合，初九與壁宿（星宿名）相合，初十與奎宿（星宿名）相合，十一與婁宿（星宿名）相合，十二與胃宿（星宿名）相合，十三與昴宿（星宿名）相合，十四與畢宿（星宿名）相合，十五與觜宿（星宿名）相合，這是黑月圓滿。』 『白月，初一與參宿（星宿名）相合，初二與井宿（星宿名）相合，初三與鬼宿（星宿名）相合，初四與柳宿（星宿名）相合，初五與七星宿（星宿名）相合，初六與張宿（星宿名）相合，初七與翼宿（星宿名）相合，初八與軫宿（星宿名）相合，初九與角宿（星宿名）相合，初十與亢宿（星宿名）相合，十一與氐宿（星宿名）相合，十二與房宿（星宿名）相合，十三與心宿（星宿名）相合，十四與尾宿（星宿名）相合，十五與箕宿（星宿名）相合，這是白月圓滿。』 『四月與箕宿（星宿名）相合圓滿，白天執行十七個時辰，夜晚執行十三個時辰，太陽接近北方執行，正午的影子長兩腳的長度，房宿（星宿名）在夜晚執行，太陽隨著井星（星宿名）執行，這是四月的時候，蟹神（神名）主宰這個月份。』 『五月黑月，初一與斗宿（星宿名）相合，初二與牛女宿（星宿名）相合，初三與虛宿（星宿名）相合，初四與危宿（星宿名）相合，初五與室宿（星宿名）相合，初六與壁宿（星宿名）相合，初七與奎宿（星宿名）相合，初八與婁宿（星宿名）相合，初九與胃宿（星宿名）相合，初十與昴宿（星宿名）相合，十一與畢宿（星宿名）相合，十二與觜宿（星宿名）相合，十三與參宿（星宿名）相合，十四與井宿（星宿名）相合，十五與鬼宿（星宿名）相合，這是黑月圓滿。』 『白月，初一與柳宿（星宿名）相合，初二與七星宿（星宿名）相合，初三與張宿（星宿名）相合，初四與翼宿（星宿名）相合，初五與軫宿（星宿名）相合，初六與角宿（星宿名）相合，初七與亢宿（星宿名）相合，初八與氐宿（星宿名）相合，初九與房宿（星宿名）相合，初十與心宿（星宿名）相合，十一與尾宿（星宿名）相合，十二與箕宿（星宿名）相合，十三與斗宿（星宿名）相合，十四與牛宿（星宿名）相合，十五與女宿（星宿名）相合，這是白月圓滿。』 『五月與女宿（星宿名）相合圓滿，白天執行十八個時辰，夜晚執行十二個時辰，太陽執行到極點。

【English Translation】 English version: The Buddha said, 'Suanta (a deity) is in charge at this time, performing gentle actions. This is during the third month, when the deity of the twin birds (a deity) rules the month.' 'In the dark month of the fourth month, the first day aligns with the Tail constellation (a star constellation), the second day aligns with the Winnowing Basket constellation (a star constellation), the third day aligns with the Dipper constellation (a star constellation), the fourth day aligns with the Ox constellation (a star constellation), the fifth day aligns with the Girl constellation (a star constellation), the sixth day aligns with the Emptiness constellation (a star constellation), the seventh day aligns with the Rooftop constellation (a star constellation), the eighth day aligns with the Encampment constellation (a star constellation), the ninth day aligns with the Wall constellation (a star constellation), the tenth day aligns with the Legs constellation (a star constellation), the eleventh day aligns with the Bond constellation (a star constellation), the twelfth day aligns with the Stomach constellation (a star constellation), the thirteenth day aligns with the Hairy Head constellation (a star constellation), the fourteenth day aligns with the Net constellation (a star constellation), and the fifteenth day aligns with the Turtle Beak constellation (a star constellation). This is the full dark month.' 'In the bright month, the first day aligns with the Three Stars constellation (a star constellation), the second day aligns with the Well constellation (a star constellation), the third day aligns with the Ghost constellation (a star constellation), the fourth day aligns with the Willow constellation (a star constellation), the fifth day aligns with the Seven Stars constellation (a star constellation), the sixth day aligns with the Extended constellation (a star constellation), the seventh day aligns with the Wings constellation (a star constellation), the eighth day aligns with the Chariot constellation (a star constellation), the ninth day aligns with the Horn constellation (a star constellation), the tenth day aligns with the Neck constellation (a star constellation), the eleventh day aligns with the Root constellation (a star constellation), the twelfth day aligns with the Room constellation (a star constellation), the thirteenth day aligns with the Heart constellation (a star constellation), the fourteenth day aligns with the Tail constellation (a star constellation), and the fifteenth day aligns with the Winnowing Basket constellation (a star constellation). This is the full bright month.' 'In the fourth month, when it aligns with the Winnowing Basket constellation (a star constellation), the day lasts seventeen hours, and the night lasts thirteen hours. The sun moves closer to the north, and the shadow at noon is two feet long. The Room constellation (a star constellation) moves at night, and the sun follows the Well constellation (a star constellation). This is during the fourth month, when the Crab deity (a deity) rules the month.' 'In the dark month of the fifth month, the first day aligns with the Dipper constellation (a star constellation), the second day aligns with the Ox and Girl constellations (star constellations), the third day aligns with the Emptiness constellation (a star constellation), the fourth day aligns with the Rooftop constellation (a star constellation), the fifth day aligns with the Encampment constellation (a star constellation), the sixth day aligns with the Wall constellation (a star constellation), the seventh day aligns with the Legs constellation (a star constellation), the eighth day aligns with the Bond constellation (a star constellation), the ninth day aligns with the Stomach constellation (a star constellation), the tenth day aligns with the Hairy Head constellation (a star constellation), the eleventh day aligns with the Net constellation (a star constellation), the twelfth day aligns with the Turtle Beak constellation (a star constellation), the thirteenth day aligns with the Three Stars constellation (a star constellation), the fourteenth day aligns with the Well constellation (a star constellation), and the fifteenth day aligns with the Ghost constellation (a star constellation). This is the full dark month.' 'In the bright month, the first day aligns with the Willow constellation (a star constellation), the second day aligns with the Seven Stars constellation (a star constellation), the third day aligns with the Extended constellation (a star constellation), the fourth day aligns with the Wings constellation (a star constellation), the fifth day aligns with the Chariot constellation (a star constellation), the sixth day aligns with the Horn constellation (a star constellation), the seventh day aligns with the Neck constellation (a star constellation), the eighth day aligns with the Root constellation (a star constellation), the ninth day aligns with the Room constellation (a star constellation), the tenth day aligns with the Heart constellation (a star constellation), the eleventh day aligns with the Tail constellation (a star constellation), the twelfth day aligns with the Winnowing Basket constellation (a star constellation), the thirteenth day aligns with the Dipper constellation (a star constellation), the fourteenth day aligns with the Ox constellation (a star constellation), and the fifteenth day aligns with the Girl constellation (a star constellation). This is the full bright month.' 'In the fifth month, when it aligns with the Girl constellation (a star constellation), the day lasts eighteen hours, and the night lasts twelve hours. The sun reaches its extreme point.'

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北，日午之影長半腳跡，箕宿夜行、心在日前，是時日光焰熾大盛。此五月時，師子之神主當其月。

「『六月黑月，一日合虛、二日合危、三日合室、四日合辟、五日合奎、六日合婁、七日合胃、八日合昴、九日合畢、十日合觜、十一日合參、十二日合井、十三日合鬼、十四日合柳、十五日合七星，是黑月滿。

「『白月，一日合張、二日合翼、三日合軫、四日合角、五日合亢、六日合氐、七日合房、八日合心、九日合尾、十日合箕、十一日合鬥、十二日合牛女、十三日合虛、十四日合危、十五日合室，是白月滿。

「『六月合室宿滿，晝行十七時、夜行十三時，強日近南行，日午之影長二腳跡，女宿夜行、張在日前，月子名覺此時用事。此六月時，天女之神主當其月。

「『七月黑月，一日合辟、二日合奎、三日合婁、四日合胃、五日合昴、六日合畢、七日合觜、八日合參、九日合井、十日合鬼、十一日合柳、十二日合七星、十三日合張、十四日合翼、十五日合軫，是黑月滿。

「『白月，一日合角、二日合亢、三日合氐、四日合房、五日合心、六日合尾、七日合箕、八日合鬥、九日合牛女、十日合虛、十一日合危、十二日合室、十三日合辟、十四日合奎、十五日合婁，是白月滿

【現代漢語翻譯】 現代漢語譯本 北方，正午的影子長度為半個腳印，箕宿（二十八星宿之一）在夜晚執行，心宿（二十八星宿之一）在太陽之前，此時陽光熾熱強烈。這是五月的時候，獅子之神主宰這個月份。 『六月的黑月，初一與虛宿（二十八星宿之一）相合，初二與危宿（二十八星宿之一）相合，初三與室宿（二十八星宿之一）相合，初四與壁宿（二十八星宿之一）相合，初五與奎宿（二十八星宿之一）相合，初六與婁宿（二十八星宿之一）相合，初七與胃宿（二十八星宿之一）相合，初八與昴宿（二十八星宿之一）相合，初九與畢宿（二十八星宿之一）相合，初十與觜宿（二十八星宿之一）相合，十一與參宿（二十八星宿之一）相合，十二與井宿（二十八星宿之一）相合，十三與鬼宿（二十八星宿之一）相合，十四與柳宿（二十八星宿之一）相合，十五與七星（星官名，非二十八星宿）相合，這是黑月圓滿。 『白月，初一與張宿（二十八星宿之一）相合，初二與翼宿（二十八星宿之一）相合，初三與軫宿（二十八星宿之一）相合，初四與角宿（二十八星宿之一）相合，初五與亢宿（二十八星宿之一）相合，初六與氐宿（二十八星宿之一）相合，初七與房宿（二十八星宿之一）相合，初八與心宿（二十八星宿之一）相合，初九與尾宿（二十八星宿之一）相合，初十與箕宿（二十八星宿之一）相合，十一與斗宿（二十八星宿之一）相合，十二與牛女（牛宿和女宿的合稱，均為二十八星宿之一）相合，十三與虛宿（二十八星宿之一）相合，十四與危宿（二十八星宿之一）相合，十五與室宿（二十八星宿之一）相合，這是白月圓滿。 『六月與室宿（二十八星宿之一）相合圓滿，白天執行十七個時辰，夜晚執行十三個時辰，強烈的陽光接近南方執行，正午的影子長度為兩個腳印，女宿（二十八星宿之一）在夜晚執行，張宿（二十八星宿之一）在太陽之前，月亮的名字叫覺，此時掌管事務。這是六月的時候，天女之神主宰這個月份。 『七月的黑月，初一與壁宿（二十八星宿之一）相合，初二與奎宿（二十八星宿之一）相合，初三與婁宿（二十八星宿之一）相合，初四與胃宿（二十八星宿之一）相合，初五與昴宿（二十八星宿之一）相合，初六與畢宿（二十八星宿之一）相合，初七與觜宿（二十八星宿之一）相合，初八與參宿（二十八星宿之一）相合，初九與井宿（二十八星宿之一）相合，初十與鬼宿（二十八星宿之一）相合，十一與柳宿（二十八星宿之一）相合，十二與七星（星官名，非二十八星宿）相合，十三與張宿（二十八星宿之一）相合，十四與翼宿（二十八星宿之一）相合，十五與軫宿（二十八星宿之一）相合，這是黑月圓滿。 『白月，初一與角宿（二十八星宿之一）相合，初二與亢宿（二十八星宿之一）相合，初三與氐宿（二十八星宿之一）相合，初四與房宿（二十八星宿之一）相合，初五與心宿（二十八星宿之一）相合，初六與尾宿（二十八星宿之一）相合，初七與箕宿（二十八星宿之一）相合，初八與斗宿（二十八星宿之一）相合，初九與牛女（牛宿和女宿的合稱，均為二十八星宿之一）相合，初十與虛宿（二十八星宿之一）相合，十一與危宿（二十八星宿之一）相合，十二與室宿（二十八星宿之一）相合，十三與壁宿（二十八星宿之一）相合，十四與奎宿（二十八星宿之一）相合，十五與婁宿（二十八星宿之一）相合，這是白月圓滿。

【English Translation】 English version In the north, the shadow at noon is half a foot long, the Ji constellation (one of the Twenty-Eight Mansions) travels at night, and the Xin constellation (one of the Twenty-Eight Mansions) is before the sun. At this time, the sunlight is blazing and intense. This is the time of the fifth month, when the deity of the Lion governs the month. 'In the dark month of the sixth month, the first day aligns with the Xu constellation (one of the Twenty-Eight Mansions), the second day aligns with the Wei constellation (one of the Twenty-Eight Mansions), the third day aligns with the Shi constellation (one of the Twenty-Eight Mansions), the fourth day aligns with the Bi constellation (one of the Twenty-Eight Mansions), the fifth day aligns with the Kui constellation (one of the Twenty-Eight Mansions), the sixth day aligns with the Lou constellation (one of the Twenty-Eight Mansions), the seventh day aligns with the Wei constellation (one of the Twenty-Eight Mansions), the eighth day aligns with the Mao constellation (one of the Twenty-Eight Mansions), the ninth day aligns with the Bi constellation (one of the Twenty-Eight Mansions), the tenth day aligns with the Zi constellation (one of the Twenty-Eight Mansions), the eleventh day aligns with the Shen constellation (one of the Twenty-Eight Mansions), the twelfth day aligns with the Jing constellation (one of the Twenty-Eight Mansions), the thirteenth day aligns with the Gui constellation (one of the Twenty-Eight Mansions), the fourteenth day aligns with the Liu constellation (one of the Twenty-Eight Mansions), and the fifteenth day aligns with the Seven Stars (a star official, not one of the Twenty-Eight Mansions). This is the full dark month.' 'In the white month, the first day aligns with the Zhang constellation (one of the Twenty-Eight Mansions), the second day aligns with the Yi constellation (one of the Twenty-Eight Mansions), the third day aligns with the Zhen constellation (one of the Twenty-Eight Mansions), the fourth day aligns with the Jiao constellation (one of the Twenty-Eight Mansions), the fifth day aligns with the Kang constellation (one of the Twenty-Eight Mansions), the sixth day aligns with the Di constellation (one of the Twenty-Eight Mansions), the seventh day aligns with the Fang constellation (one of the Twenty-Eight Mansions), the eighth day aligns with the Xin constellation (one of the Twenty-Eight Mansions), the ninth day aligns with the Wei constellation (one of the Twenty-Eight Mansions), the tenth day aligns with the Ji constellation (one of the Twenty-Eight Mansions), the eleventh day aligns with the Dou constellation (one of the Twenty-Eight Mansions), the twelfth day aligns with the Niu and Nu constellations (a combination of the Niu and Nu constellations, both of which are Twenty-Eight Mansions), the thirteenth day aligns with the Xu constellation (one of the Twenty-Eight Mansions), the fourteenth day aligns with the Wei constellation (one of the Twenty-Eight Mansions), and the fifteenth day aligns with the Shi constellation (one of the Twenty-Eight Mansions). This is the full white month.' 'The sixth month aligns with the Shi constellation (one of the Twenty-Eight Mansions) at its fullness. The day travels for seventeen hours, and the night travels for thirteen hours. The strong sun moves closer to the south. The shadow at noon is two feet long. The Nu constellation (one of the Twenty-Eight Mansions) travels at night, and the Zhang constellation (one of the Twenty-Eight Mansions) is before the sun. The moon's name is Jue, and it is in charge at this time. This is the time of the sixth month, when the deity of the Heavenly Maiden governs the month.' 'In the dark month of the seventh month, the first day aligns with the Bi constellation (one of the Twenty-Eight Mansions), the second day aligns with the Kui constellation (one of the Twenty-Eight Mansions), the third day aligns with the Lou constellation (one of the Twenty-Eight Mansions), the fourth day aligns with the Wei constellation (one of the Twenty-Eight Mansions), the fifth day aligns with the Mao constellation (one of the Twenty-Eight Mansions), the sixth day aligns with the Bi constellation (one of the Twenty-Eight Mansions), the seventh day aligns with the Zi constellation (one of the Twenty-Eight Mansions), the eighth day aligns with the Shen constellation (one of the Twenty-Eight Mansions), the ninth day aligns with the Jing constellation (one of the Twenty-Eight Mansions), the tenth day aligns with the Gui constellation (one of the Twenty-Eight Mansions), the eleventh day aligns with the Liu constellation (one of the Twenty-Eight Mansions), the twelfth day aligns with the Seven Stars (a star official, not one of the Twenty-Eight Mansions), the thirteenth day aligns with the Zhang constellation (one of the Twenty-Eight Mansions), the fourteenth day aligns with the Yi constellation (one of the Twenty-Eight Mansions), and the fifteenth day aligns with the Zhen constellation (one of the Twenty-Eight Mansions). This is the full dark month.' 'In the white month, the first day aligns with the Jiao constellation (one of the Twenty-Eight Mansions), the second day aligns with the Kang constellation (one of the Twenty-Eight Mansions), the third day aligns with the Di constellation (one of the Twenty-Eight Mansions), the fourth day aligns with the Fang constellation (one of the Twenty-Eight Mansions), the fifth day aligns with the Xin constellation (one of the Twenty-Eight Mansions), the sixth day aligns with the Wei constellation (one of the Twenty-Eight Mansions), the seventh day aligns with the Ji constellation (one of the Twenty-Eight Mansions), the eighth day aligns with the Dou constellation (one of the Twenty-Eight Mansions), the ninth day aligns with the Niu and Nu constellations (a combination of the Niu and Nu constellations, both of which are Twenty-Eight Mansions), the tenth day aligns with the Xu constellation (one of the Twenty-Eight Mansions), the eleventh day aligns with the Wei constellation (one of the Twenty-Eight Mansions), the twelfth day aligns with the Shi constellation (one of the Twenty-Eight Mansions), the thirteenth day aligns with the Bi constellation (one of the Twenty-Eight Mansions), the fourteenth day aligns with the Kui constellation (one of the Twenty-Eight Mansions), and the fifteenth day aligns with the Lou constellation (one of the Twenty-Eight Mansions). This is the full white month.'

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。

「『七月合婁宿滿，晝行十六時、夜行十四時，日轉近南，日午之影長四腳跡，室宿夜行、角在日前，阿修羅師名曰太白此時用事。是七月時，秤量之神主當其月。』

「爾時，佉盧虱吒告天眾言：『是諸月等各有主當，汝可救濟四種眾生。何者為四？救地上人、諸龍、夜叉，乃至蝎等，如斯之類皆悉救之。我以安樂諸眾生故，佈置星宿各有分部，乃至摸呼羅時等亦皆具說，隨其國土方面之處，所作事業隨順增長。』

「佉盧虱吒于大眾前合掌說言：『如是安置日月年時大小星宿。何者名為有六時也？正月二月名暄暖時，三月四月名種作時，五月六月求降雨時，七月八月物慾熟時，九月十月寒凍之時，十有一月合十二月大雪之時，是十二月分為六時。

「『又大星宿其數有八，所謂歲星、熒惑、鎮星、太白、辰是、日、月、荷羅睺星。又小星宿有二十八，所謂從昴至胃諸宿是也。我作如是次第安置，說其法已，汝等皆須亦見亦聞。一切大眾于意云何？我所置法其事是不？二十八宿及八大星，所行諸業汝喜樂不？為是為非宜各宣說。』

「爾時，一切天人、仙人、阿修羅龍及緊那羅等，皆悉合掌，咸作是言：『如今大仙，于天人間最為尊重，乃至諸龍及阿修羅無能勝者，智慧慈悲最

【現代漢語翻譯】 現代漢語譯本 『七月當婁宿星滿月時，白天有十六個時辰，夜晚有十四個時辰。太陽逐漸向南移動，正午的日影長度為四腳跡。室宿星在夜晚出現，角宿星在太陽之前升起。阿修羅的老師名為太白星，此時掌管事務。這個七月，由秤量之神主管。』 『那時，佉盧虱吒（Kharostha，星宿神）告訴天眾說：『這些月份各有主神掌管，你們可以救濟四種眾生。哪四種呢？救濟地上的人、龍、夜叉，乃至蝎子等，像這樣的眾生都要救濟。我爲了使眾生安樂，安排星宿各有職司，甚至連摸呼羅時（Muhurta，印度時間單位）等也都詳細說明，根據各個國土的方位，所做的事業也隨之增長。』 佉盧虱吒在大眾面前合掌說道：『像這樣安排日月年時大小星宿。什麼叫做有六時呢？正月二月叫做溫暖時，三月四月叫做耕種時，五月六月叫做求雨時，七月八月叫做萬物成熟時，九月十月叫做寒冷時，十一月和十二月叫做大雪時，這十二個月分為六個時節。』 『又有八大星宿，分別是歲星（木星）、熒惑（火星）、鎮星（土星）、太白（金星）、辰星（水星）、日、月、荷羅睺星（Rahu，羅睺星）。又有二十八小星宿，就是從昴宿到胃宿的諸星宿。我這樣依次安排，說完這些法則后，你們都應當見聞。各位大眾，你們認為如何？我所安排的這些法則對嗎？這二十八宿和八大星宿所執行的諸業，你們喜歡嗎？是對是錯，都應當各自說出來。』 當時，一切天人、仙人、阿修羅、龍以及緊那羅（Kinnara，天樂神）等，都合掌說道：『如今大仙，在天人間最為尊貴，乃至諸龍和阿修羅都無法勝過您，您的智慧和慈悲最為殊勝。』

【English Translation】 English version 'In the seventh month, when the Lou constellation is full, the day has sixteen hours and the night has fourteen hours. The sun gradually moves south, and the shadow at noon is four feet long. The Shi constellation appears at night, and the Jiao constellation rises before the sun. The teacher of the Asuras, named Taibai (Venus), is in charge at this time. This seventh month is governed by the god of weighing.' 'At that time, Kharostha (a deity of constellations) told the heavenly assembly: 'These months each have a ruling deity, and you can save four kinds of beings. What are the four? Save the people on earth, dragons, yakshas, and even scorpions, and all beings of this kind. For the sake of the happiness of all beings, I have arranged the constellations with their respective duties, and even the Muhurta (an Indian unit of time) and other times are explained in detail. According to the direction of each country, the work done will increase accordingly.' Kharostha, with his palms together, said to the assembly: 'Thus are arranged the sun, moon, year, time, and the large and small constellations. What is meant by having six seasons? The first and second months are called the warm season, the third and fourth months are called the planting season, the fifth and sixth months are called the rainy season, the seventh and eighth months are called the ripening season, the ninth and tenth months are called the cold season, and the eleventh and twelfth months are called the heavy snow season. These twelve months are divided into six seasons.' 'There are also eight major constellations, namely, Jupiter, Mars, Saturn, Venus, Mercury, the Sun, the Moon, and Rahu. There are also twenty-eight minor constellations, which are the constellations from Pleiades to Stomach. I have arranged them in this order. After explaining these rules, you should all see and hear them. What do you all think? Are the rules I have arranged correct? Do you like the work done by these twenty-eight constellations and eight major constellations? Whether it is right or wrong, you should all speak up.' At that time, all the gods, immortals, Asuras, dragons, and Kinnaras (celestial musicians) all put their palms together and said: 'Great Immortal, you are the most respected among gods and humans, and even the dragons and Asuras cannot surpass you. Your wisdom and compassion are the most excellent.'

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為第一。于無量劫不忘憐愍一切眾生故獲福報，誓願滿已功德如海，能知過去現在當來一切諸事。天人之間無有如是智慧之者，如是法用。日夜剎那及迦羅時，大小星宿，月半月滿年滿法用，更無眾生能作是法，皆悉隨喜安樂我等。善哉大德！安隱眾生。』

「是時，佉盧虱吒仙人復作是言：『此十二月一年始終，如此方便大小星等剎那時法皆已說竟。

「『又復，安置四天大王，于須彌山四方面所各置一王，是諸方所各領眾生。北方天王名毗沙門，是其界內多有夜叉；南方天王名毗留茶俱，是其界內多鳩槃茶；西方天王名毗留博叉，是其界內多有諸龍；東方天王名題頭隸吒，是其界內多乾闥婆，於四方維皆悉擁護，一切洲渚及諸城邑，亦置鬼神而守護之。』

「爾時，佉盧虱吒仙人說法已。諸天、龍、夜叉、阿修羅、緊那羅、摩睺羅伽、人、非人等，一切大眾皆稱善哉歡喜無量。是時，天、龍、夜叉、阿修羅等，日夜供養佉盧虱吒。

「次復於後過無量世，更有仙人名伽力伽出現於世，復更別說置諸星宿，小大月法時節要略。」

爾時，諸龍在佉盧氐山聖人住處，尊重恭敬光味仙人，盡其龍力而供養之。

大集經卷第四十二 大正藏第 13 冊 No. 0397 大方等

【現代漢語翻譯】 現代漢語譯本：『（佛陀）是第一位的。因為在無量劫中不忘憐憫一切眾生，所以獲得福報，誓願已經圓滿，功德如大海一般，能夠知道過去、現在、未來的一切事情。天人之間沒有像他這樣有智慧的人，也沒有這樣的法力。無論是日夜剎那，還是迦羅時（kala，時間單位），大小星宿，月半月滿，年滿的法用，沒有其他眾生能夠做到這些，都隨喜讚歎我們的安樂。善哉，大德！您能使眾生安穩。』 『這時，佉盧虱吒（Kharostha）仙人又說：『這十二個月為一年，從頭到尾，像這樣方便地說明了大小星宿等剎那時的法則。』 『又，安置四天大王，在須彌山（Sumeru）的四方各安置一位天王，這些地方各自統領眾生。北方天王名為毗沙門（Vaisravana），他的管轄區域內有很多夜叉（Yaksa）；南方天王名為毗留茶俱（Virudhaka），他的管轄區域內有很多鳩槃茶（Kumbhanda）；西方天王名為毗留博叉（Virupaksa），他的管轄區域內有很多龍（Naga）；東方天王名為題頭隸吒（Dhritarastra），他的管轄區域內有很多乾闥婆（Gandharva），在四方角落都加以擁護，一切洲渚和城邑，也安置鬼神來守護。』 『這時，佉盧虱吒仙人說法完畢。諸天、龍、夜叉、阿修羅（Asura）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人、非人等一切大眾都稱讚說『善哉』，歡喜無量。這時，天、龍、夜叉、阿修羅等，日夜供養佉盧虱吒。 『此後又過了無量世，又有仙人名為伽力伽（Galika）出現於世，又另外說明了安置星宿，大小月法，時節要略。』 這時，諸龍在佉盧氐山（Kharosti）聖人居住的地方，尊重恭敬光味仙人，盡其龍力來供養他。

【English Translation】 English version: 『(The Buddha) is the foremost. Because in immeasurable kalpas he does not forget to have compassion for all living beings, he obtains blessings, his vows are fulfilled, his merits are like the ocean, and he is able to know all things of the past, present, and future. Among gods and humans, there is no one with such wisdom, nor such Dharma power. Whether it is day or night, a kshana (moment), or a kala (time unit), the great and small stars, the half-moon, full moon, and the full year's Dharma functions, no other beings can do these things, and they all rejoice in our peace and happiness. Well done, great virtuous one! You bring peace to all beings.』 『At that time, the Rishi Kharostha spoke again, saying: 『These twelve months make up a year, from beginning to end, and in this way, the laws of the great and small stars and kshanas have been explained.』 『Furthermore, the Four Great Heavenly Kings are placed, with one king placed in each of the four directions of Mount Sumeru, and each of these places governs living beings. The Northern Heavenly King is named Vaisravana, and within his realm there are many Yakshas; the Southern Heavenly King is named Virudhaka, and within his realm there are many Kumbhandas; the Western Heavenly King is named Virupaksa, and within his realm there are many Nagas; the Eastern Heavenly King is named Dhritarastra, and within his realm there are many Gandharvas. They protect all four corners, all continents and cities, and also place ghosts and spirits to guard them.』 『At that time, after the Rishi Kharostha finished speaking the Dharma, all the great assemblies of gods, dragons, Yakshas, Asuras, Kinnaras, Mahoragas, humans, and non-humans all praised him, saying 『Well done,』 and were immeasurably joyful. At that time, the gods, dragons, Yakshas, Asuras, and others offered daily worship to Kharostha.』 『After that, after immeasurable kalpas had passed, another Rishi named Galika appeared in the world, and he further explained the placement of the stars, the laws of the great and small months, and the essentials of the seasons.』 At that time, the dragons, at the place where the sage Kharosti resided, respected and revered the Rishi of Light and Flavor, and offered him their full dragon power.

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大集經

大方等大集經卷第四十三

隋天竺三藏那連提耶舍譯

日藏分送使品第九

爾時，娑伽羅龍王白光味菩薩言：「大德！乃能憶念如是過去宿命劫中種種善業、無量往事，而不忘失，及說虛空星宿照明安施法用，悉皆了達一一無遺，於三界中最尊最勝，智慧第一更無能過。是故彼龍並及我等，如是方便得脫此獄離於苦惱，憐愍眾生慈悲一切，功德戒行及婆羅多，莊嚴於心一切滿足。」

是時，光味語諸龍言：「我今非是佉羅虱吒苦行仙人，亦復不能于虛空中置於星宿，今我說者神通力知。汝娑伽羅諸龍王等莫作是說，我實不能。然此佉羅虱吒仙人宿往因緣，說猶未盡。

「爾時，帝釋及諸梵天各向佉羅虱吒仙人，齊共合掌作如是言：『我等樂聞，唯愿更說。我等梵天諸天中尊，猶如大仙聖人中尊。我諸天中有梵行者，若放種種神祇咒術，我皆了知，亦能為他分別廣說。』時虱吒仙言：『若能如是，亦可教化一切眾生悉令知之。』

「是時，青眼帝釋天主在於眾中，虱吒仙人語帝釋言：『天主！一切善法必令具足住持於世常使照明，修善法人擁護勿舍。若有精進樂善眾生，持戒多聞修禪學慧，如是等眾，天主應當供給所須衣服、飲食、臥具、湯藥，種種施與令無有

【現代漢語翻譯】 現代漢語譯本 當時，娑伽羅龍王（Sāgara，意為海）對光味菩薩說：『大德！您能夠憶念過去宿命劫中的種種善業、無量往事，而不遺忘，並且能講述虛空星宿的照明安設和作用，完全通達，沒有絲毫遺漏。您在三界之中最為尊貴殊勝，智慧第一，無人能及。因此，那些龍以及我們，才能通過這樣的方便得以脫離地獄，遠離苦惱。您憐憫眾生，慈悲一切，功德、戒行以及婆羅多（Bharata，意為印度），都圓滿地莊嚴您的心。』 這時，光味菩薩對眾龍說：『我不是佉羅虱吒（Kharostha，意為驢唇）苦行仙人，也不能在虛空中安置星宿。我現在所說的是通過神通力知道的。你們娑伽羅等龍王不要這樣說，我實際上沒有這樣的能力。然而，關於這位佉羅虱吒仙人過去的因緣，我還沒有說完。』 『當時，帝釋（Indra，意為天帝）和諸梵天（Brahmā，意為梵天神）各自向佉羅虱吒仙人合掌，說道：『我們樂意聽聞，希望您繼續講述。我們梵天是諸天中最尊貴的，猶如大仙是聖人中最尊貴的。我們諸天中有修行梵行的人，如果施展各種神祇咒術，我們都瞭解，也能為他人分別廣說。』當時，虱吒仙人說：『如果能這樣，也可以教化一切眾生，使他們都明白。』 『當時，青眼帝釋天主在眾人之中，虱吒仙人對帝釋說：『天主！一切善法必須使其具足，住持於世，常使光明照耀。修行善法的人，應當擁護，不要捨棄。如果有精進樂善的眾生，持戒、多聞、修禪、學慧，像這樣的眾生，天主應當供給他們所需的衣服、飲食、臥具、湯藥，種種施與，不要讓他們有所缺乏。』

【English Translation】 English version At that time, the Dragon King Sāgara (meaning 'ocean') said to Bodhisattva Light Taste: 'Great Virtuous One! You are able to remember the various good deeds and countless past events of past kalpas without forgetting them, and you can explain the illumination, arrangement, and functions of the stars in the sky, fully understanding everything without any omission. You are the most honored and supreme in the three realms, with the foremost wisdom, and no one can surpass you. Therefore, those dragons and we were able to escape from this hell and be free from suffering through such means. You have compassion for all beings, and your merits, precepts, and Bharata (meaning 'India') completely adorn your heart.' At this time, Light Taste Bodhisattva said to the dragons: 'I am not the ascetic Kharostha (meaning 'donkey lip'), nor can I place stars in the sky. What I am saying now is known through the power of spiritual abilities. You Dragon Kings, such as Sāgara, should not say this, as I do not actually have such abilities. However, I have not yet finished speaking about the past causes and conditions of this ascetic Kharostha.' 'At that time, Indra (meaning 'heavenly emperor') and the various Brahmās (meaning 'Brahma gods') each folded their palms towards the ascetic Kharostha and said: 'We are eager to hear, and we hope you will continue to speak. We Brahmās are the most honored among the gods, just as great sages are the most honored among the saints. Among us gods, there are those who practice Brahmacharya (celibacy), and if they perform various divine mantras, we understand them all and can explain them in detail to others.' At that time, the ascetic Kharostha said: 'If you can do this, you can also teach all beings and make them understand.' 'At that time, the heavenly lord Indra with blue eyes was among the crowd, and the ascetic Kharostha said to Indra: 'Heavenly Lord! All good dharmas must be made complete, maintained in the world, and constantly illuminated. Those who practice good dharmas should be protected and not abandoned. If there are diligent and virtuous beings who uphold precepts, are learned, practice meditation, and study wisdom, the Heavenly Lord should provide them with the necessary clothing, food, bedding, medicine, and various offerings, so that they lack nothing.'

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窮。我說虛空星宿法已，今此世界諸地分中，各有龍王停止守衛，如娑伽羅龍、婆婁那、德叉迦、寶護大行、瞿娑羅、婆蘇婆、呼嚧俱叉、婆私無俱叉等，此八龍王護于海中，能令大海無有增減。阿奴馱致、毗昌伽蘇致、婆婁那得、于問婁叉婆，此四龍王守護池中出一切河，是故諸河流注無竭。難陀、優波難陀，此二龍王守護山中，是故諸山叢林郁茂。婆須吉、娑羅啰、蓋輸盧、瞿摩祇利，亦為守護。毗梨沙、閻浮伽、赤眼娑羅婆帝，于小河水而為守護。悉陀摩奴、阿囉囌摩、賀盧唱利，于聖人所及諸藥草而為作護，堅固緊輸迦歡喜，此于地中而為守護。最勝光、毗喻婆三婆、毗離耶尸棄，此於火中作護。動摩都劣三摸地、羈蘭那、羈賴車，此于風中作護。優羅婆、羅阿阇耶、帝羅娑羅，此于樹中作護。吁嚧呵張火、薄腳羅沙斯，此于花中作護。香常跋陀耶、邏婆遮、富婁那迦羅，此于果中作護。阿匙林婆、毗遮婆、多吁嚧脂、多末羅伽，彼中毗首羯磨蘇摩、敧師奇和沙月眼，此四種一切工巧為最守護。羈羅睺陀羅、僧伽那斯、阿蘭那、懼無迦，如此四種夜叉，於一切福德佈施等中能為作護。金剛眼、師子眼、善見眼、三槊，如此四種一切龍護，如是等各各為護。』」

爾時，光味菩薩，于諸仙聖天人龍中最上

【現代漢語翻譯】 現代漢語譯本：佛陀說完了虛空星宿的法則后，現在這個世界各個地方，都有龍王駐守保護。例如娑伽羅龍（海龍王）、婆婁那（水神龍王）、德叉迦（毒龍王）、寶護大行（守護寶藏的龍王）、瞿娑羅（守護河流的龍王）、婆蘇婆（守護大地的龍王）、呼嚧俱叉（守護雨水的龍王）、婆私無俱叉（守護雲霧的龍王）等，這八位龍王守護著大海，能使大海的水量不增不減。阿奴馱致（守護河流源頭的龍王）、毗昌伽蘇致（守護河流的龍王）、婆婁那得（守護河流的龍王）、于問婁叉婆（守護河流的龍王），這四位龍王守護著池塘，使一切河流從中流出，所以河流才能源源不斷。難陀（喜龍王）、優波難陀（大喜龍王），這兩位龍王守護著山脈，所以山上的樹木叢林才能茂盛。婆須吉（守護大地的龍王）、娑羅啰（守護樹木的龍王）、蓋輸盧（守護藥草的龍王）、瞿摩祇利（守護山林的龍王），也負責守護。毗梨沙（守護小河的龍王）、閻浮伽（守護小河的龍王）、赤眼娑羅婆帝（守護小河的龍王），他們守護著小河的水流。悉陀摩奴（守護藥草的龍王）、阿囉囌摩（守護藥草的龍王）、賀盧唱利（守護藥草的龍王），他們守護著聖人所用的各種藥草。堅固緊輸迦歡喜（守護地脈的龍王），他守護著地下的事物。最勝光（守護火焰的龍王）、毗喻婆三婆（守護火焰的龍王）、毗離耶尸棄（守護火焰的龍王），他們守護著火焰。動摩都劣三摸地（守護風的龍王）、羈蘭那（守護風的龍王）、羈賴車（守護風的龍王），他們守護著風。優羅婆（守護樹木的龍王）、羅阿阇耶（守護樹木的龍王）、帝羅娑羅（守護樹木的龍王），他們守護著樹木。吁嚧呵張火（守護花朵的龍王）、薄腳羅沙斯（守護花朵的龍王），他們守護著花朵。香常跋陀耶（守護果實的龍王）、邏婆遮（守護果實的龍王）、富婁那迦羅（守護果實的龍王），他們守護著果實。阿匙林婆（守護工巧的龍王）、毗遮婆（守護工巧的龍王）、多吁嚧脂（守護工巧的龍王）、多末羅伽（守護工巧的龍王），其中毗首羯磨蘇摩（守護工巧的龍王）、敧師奇和沙月眼（守護工巧的龍王），這四位龍王守護著一切工巧技藝。羈羅睺陀羅（守護福德的夜叉）、僧伽那斯（守護福德的夜叉）、阿蘭那（守護福德的夜叉）、懼無迦（守護福德的夜叉），這四位夜叉守護著一切福德佈施等。金剛眼（守護龍的龍王）、師子眼（守護龍的龍王）、善見眼（守護龍的龍王）、三槊（守護龍的龍王），這四位龍王守護著一切龍族，像這樣，他們各自守護著不同的領域。』 當時，光味菩薩在所有仙人、聖人、天人、龍族中最為尊貴。

【English Translation】 English version: 'After I have spoken about the laws of the void and constellations, in each division of this world, there are Dragon Kings stationed to guard and protect. Such as Sāgara (Ocean Dragon King), Varuṇa (Water God Dragon King), Takṣaka (Poison Dragon King), Ratna-rakṣa-mahā-gati (Dragon King who protects treasures), Gośala (Dragon King who protects rivers), Vasubha (Dragon King who protects the earth), Hurukukṣa (Dragon King who protects rain), and Vāsivikukṣa (Dragon King who protects clouds), these eight Dragon Kings guard the ocean, ensuring that the ocean's water neither increases nor decreases. Anudhatī (Dragon King who protects the source of rivers), Vicanghasuci (Dragon King who protects rivers), Varunadatta (Dragon King who protects rivers), and Urmilokṣabha (Dragon King who protects rivers), these four Dragon Kings guard the ponds, from which all rivers flow, thus ensuring that the rivers flow continuously. Nanda (Joy Dragon King) and Upananda (Great Joy Dragon King), these two Dragon Kings guard the mountains, ensuring that the forests on the mountains are lush and verdant. Vasuki (Dragon King who protects the earth), Sarara (Dragon King who protects trees), Keśara (Dragon King who protects herbs), and Gomagiri (Dragon King who protects mountains and forests), also provide protection. Viriṣa (Dragon King who protects small rivers), Jambuka (Dragon King who protects small rivers), and Rakta-netra-saravati (Dragon King who protects small rivers), they guard the flow of small rivers. Siddhamaṇu (Dragon King who protects herbs), Arasuma (Dragon King who protects herbs), and Harucandri (Dragon King who protects herbs), they guard all the herbs used by the sages. Dṛḍha-kiṃśuka-prīti (Dragon King who protects the earth's veins), he guards the things beneath the earth. Śreṣṭha-prabha (Dragon King who protects flames), Vibhū-saṃbhava (Dragon King who protects flames), and Viriya-śikhin (Dragon King who protects flames), they guard the flames. Calana-dura-samudgata (Dragon King who protects wind), Kirana (Dragon King who protects wind), and Kirata (Dragon King who protects wind), they guard the wind. Urabhā (Dragon King who protects trees), Rājādhyāya (Dragon King who protects trees), and Tilasara (Dragon King who protects trees), they guard the trees. Huruhā-jvalana (Dragon King who protects flowers), and Bhaga-rakṣas (Dragon King who protects flowers), they guard the flowers. Sugandha-bhadraka (Dragon King who protects fruits), Lavaca (Dragon King who protects fruits), and Pūrṇakara (Dragon King who protects fruits), they guard the fruits. Acilimba (Dragon King who protects craftsmanship), Vicabha (Dragon King who protects craftsmanship), Dāru-ruci (Dragon King who protects craftsmanship), and Tamalaka (Dragon King who protects craftsmanship), among them Viśvakarma-soma (Dragon King who protects craftsmanship), and Kīrti-kīrti-candra-netra (Dragon King who protects craftsmanship), these four Dragon Kings guard all craftsmanship. Kirahudhara (Yakṣa who protects merit), Saṃghanāsa (Yakṣa who protects merit), Arana (Yakṣa who protects merit), and Kujamuka (Yakṣa who protects merit), these four Yakṣas guard all merit and charity. Vajra-netra (Dragon King who protects dragons), Siṃha-netra (Dragon King who protects dragons), Subhadra-netra (Dragon King who protects dragons), and Triśūla (Dragon King who protects dragons), these four Dragon Kings guard all dragons, and in this way, each of them guards their respective domains.' At that time, the Bodhisattva Prabhā-ruci was the most honored among all the sages, saints, gods, and dragons.

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最勝，憐愍一切苦惱眾生，是故於此救諸龍厄令得解脫。

時光味菩薩作是思惟：「云何當令彼諸龍等，於三寶中迴心歸向？」即以方便善巧音辭，次第教言一切龍王：「信於我者，我實不能拔濟于汝。今有大聖一切智人，乃能施汝安隱無畏，我所讚歎佉羅虱吒仙人功德，如是說法非我小德辦於斯事。彼聖人者，過去無量阿僧祇劫，已曾修習種種福德，一切難事皆悉能捨。所謂象馬、種種寶車、妻子、國城、金銀、輦輿、奴婢、衣裳、床榻敷具，眾生須者稱意與之。或復手足耳鼻舌身，頭目筋骨皮肉肌膚求無吝惜，速能滿足六波羅蜜，具大慈悲于苦惱眾生能令解脫，為諸眾生得安隱故，乃至處於地獄之中，救濟眾生心無暫舍，亦不自為得成佛道，欲令一切惡趣眾生得脫種種老病死苦。

「是大仙人，乃往過去無邊劫中，經歷是等種種願行。而是仙人，生生世世堅固精進勇猛慈悲，引接眾生安涅槃道。

「又彼佉羅虱吒仙人，無量劫來種種福德具足圓滿，乃至生於凈飯王家，托在摩耶夫人腹內，既出生已舉手唱言：『我三界中最尊最勝。』放種種光能與一切眾生安樂，光因緣故感動無量天、龍、夜叉及阿修羅、人、非人等，一切悉來而共供養。

「又于生時一一方面各行七步，腳所蹈處皆有蓮

【現代漢語翻譯】 現代漢語譯本：最勝者，以憐憫之心對待一切受苦的眾生，因此爲了救度他們脫離龍的災難，使他們得到解脫。 時光味菩薩這樣思考：『如何才能使那些龍等，回心轉意歸向三寶（佛、法、僧）呢？』於是他用方便善巧的言辭，依次教導所有的龍王：『相信我的人，我實際上不能救拔你們。現在有一位大聖一切智人（佛陀），他能夠給予你們安穩和無畏。我所讚歎的佉羅虱吒（Khara-sara，仙人名）仙人的功德，像這樣的說法不是我這樣的小德之人能夠做到的。那位聖人，在過去無量阿僧祇劫（Asamkhya kalpa，極長的時間單位）中，已經修習了種種福德，一切難捨之物都能夠捨棄。比如象、馬、各種寶車、妻子、國城、金銀、輦輿、奴婢、衣裳、床榻敷具，眾生需要什麼就稱心如意地給予。或者手足、耳鼻舌身、頭目筋骨皮肉肌膚，求取時毫不吝惜，迅速能夠圓滿六波羅蜜（六種到達彼岸的方法），具足大慈悲心，能夠使受苦的眾生得到解脫，爲了使眾生得到安穩，甚至身處地獄之中，救濟眾生的心也沒有片刻的捨棄，也不是爲了自己成就佛道，而是希望一切惡趣的眾生都能夠脫離種種老病死苦。 『這位大仙人，在過去無邊的劫數中，經歷了這些種種的願行。而這位仙人，生生世世都堅定精進，勇猛慈悲，引導眾生走向安穩的涅槃之道。 『還有那位佉羅虱吒仙人，無量劫以來種種福德具足圓滿，甚至出生在凈飯王（Suddhodana，佛陀的父親）的家中，寄託在摩耶夫人（Maya，佛陀的母親）的腹中，出生后舉手唱言：『我三界（欲界、色界、無色界）中最尊貴最殊勝。』放出種種光明，能夠給予一切眾生安樂，因為光明的緣故，感動了無量的天、龍、夜叉（Yaksa，一種鬼神）、阿修羅（Asura，一種好戰的神）、人、非人等，一切都來共同供養。 『又在出生時，每一方向各走了七步，腳所踩的地方都有蓮花出現。』

【English Translation】 English version: The most excellent one, with compassion for all suffering beings, therefore, to rescue them from the dragon's calamity and enable them to attain liberation. The Bodhisattva 'Time-Flavor' pondered, 'How can I make those dragons turn their hearts and return to the Three Jewels (Buddha, Dharma, Sangha)?' Then, using skillful and eloquent words, he sequentially taught all the Dragon Kings: 'Those who believe in me, I am actually unable to save you. Now there is a great sage, an all-knowing one (Buddha), who can grant you peace and fearlessness. The merits of the sage Khara-sara (name of a sage) whom I praise, such teachings are not something that I, with my small merits, can accomplish. That sage, in the past countless Asamkhya kalpas (an extremely long unit of time), has already cultivated various merits, and is able to give up all difficult things. Such as elephants, horses, various precious chariots, wives, kingdoms, gold, silver, palanquins, servants, clothes, beds, and bedding, whatever beings need, he gives them as they wish. Or hands, feet, ears, nose, tongue, body, head, eyes, tendons, bones, skin, flesh, and muscles, he is not stingy when asked, and quickly fulfills the Six Paramitas (six ways to reach the other shore), possessing great compassion, able to liberate suffering beings, and for the sake of beings attaining peace, even being in hell, his heart to save beings never wavers, nor is it for his own attainment of Buddhahood, but rather he wishes all beings in evil realms to be free from all the sufferings of old age, sickness, and death.' 'This great sage, in the past countless kalpas, has experienced these various vows and practices. And this sage, in life after life, has been steadfast, diligent, courageous, and compassionate, guiding beings to the peaceful path of Nirvana.' 'Moreover, that sage Khara-sara, for countless kalpas, has been fully endowed with various merits, even being born into the family of King Suddhodana (Buddha's father), residing in the womb of Queen Maya (Buddha's mother), and after being born, raising his hand and proclaiming: 'I am the most honored and most excellent in the three realms (desire realm, form realm, formless realm).' He emitted various lights, able to give peace to all beings, and because of the light, countless devas, dragons, Yakshas (a type of ghost), Asuras (a type of warring god), humans, and non-humans were moved, and all came to make offerings together.' 'Also, at the time of birth, he walked seven steps in each direction, and where his feet stepped, lotus flowers appeared.'

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華承捧其足，以此腳踏行步因緣，一切山河地及大海悉皆濤動，如是變現出生功德。又，釋迦子能令我等一切眾生解脫生老病死，寂滅安隱，離諸怖畏到涅槃城。」

說是語時，一切諸天、阿修羅眾、龍及夜叉、乾闥婆、緊陀羅、摩睺羅伽、人、非人等，各散種種眾寶雜華涂香末香，于虛空中猶如雨下，以用供養，種種讚歎。

爾時，光味菩薩為諸大眾而說偈言：

「過去無量僧祇劫，　　種種佈施習檀那， 　清凈尸羅及羼提，　　精進坐禪學般若， 　安樂一切眾生故，　　備忍種種諸苦辛。 　宮中六萬后妃嬪，　　棄捨出家如脫屣， 　獨處六年修苦行，　　日食一麻一米麥， 　精進晝夜不睡眠，　　身形唯有皮骨在。 　菩提樹下思惟坐，　　八十萬眾天魔來， 　四方上下地及空，　　八十由旬悉充滿， 　如是魔軍及眷屬，　　皆能破壞使歸降， 　成就無上勝菩提，　　得證第一義諦果。 　見聞種種無怖畏，　　其心寂靜如涅槃， 　常於一切眾生中，　　等心愍念無偏黨。 　真實智慧具足滿，　　教導一切諸天人， 　無一眾生起邪惡，　　如是慈悲徹骨髓。 　又於一切眾生類，　　乃至蟻子及蜎飛， 　不生惱亂毒害心，　　一切眾生流轉中， 　悉能令其得解脫。　　

【現代漢語翻譯】 現代漢語譯本：華承捧起佛的腳，因為這腳踏行走的因緣，一切山河大地以及大海都震動起來，這樣變現出生種種功德。而且，釋迦子（釋迦牟尼佛的弟子）能夠使我們一切眾生解脫生老病死，達到寂靜安穩，遠離各種恐懼，到達涅槃之城。 當說這些話的時候，一切諸天、阿修羅眾（一種神祇）、龍以及夜叉（一種鬼神）、乾闥婆（天上的樂神）、緊陀羅（天上的歌神）、摩睺羅伽（大蟒神）、人、非人等，各自散佈各種珍寶、雜色花朵、涂香、末香，在虛空中如同雨水般落下，用來供養，併發出各種讚歎。 這時，光味菩薩為大眾說了偈語： 『過去無量無數劫，種種佈施修習檀那（佈施），清凈持戒和忍辱，精進坐禪學習般若（智慧），爲了安樂一切眾生，忍受種種痛苦。在宮中有六萬后妃嬪，都像丟掉破鞋一樣捨棄出家，獨自一人六年修苦行，每天只吃一麻一米麥，精進晝夜不睡覺，身體只剩下皮包骨。在菩提樹下思惟靜坐，八十萬天魔前來，四面八方上下，地面和空中，八十由旬（古印度長度單位）都充滿，這樣的魔軍和眷屬，都能破壞使之歸降，成就無上殊勝的菩提（覺悟），證得第一義諦的果位。見聞種種都不恐懼，內心寂靜如同涅槃，常常對一切眾生，平等慈悲沒有偏袒。真實智慧具足圓滿，教導一切諸天和人，沒有一個眾生生起邪惡，這樣的慈悲深入骨髓。又對一切眾生，乃至螞蟻和飛蟲，不生惱亂毒害之心，一切眾生在輪迴中，都能使他們得到解脫。』

【English Translation】 English version: Hua Cheng held up the Buddha's feet, and because of the cause and condition of these feet walking, all mountains, rivers, lands, and the great ocean all shook and surged, thus manifesting various merits and virtues. Moreover, the Shakya's son (disciple of Shakyamuni Buddha) can liberate all of us sentient beings from birth, old age, sickness, and death, reaching tranquility and peace, away from all fears, and arriving at the city of Nirvana. When these words were spoken, all the devas (gods), asuras (a type of deity), dragons, yakshas (a type of demon), gandharvas (celestial musicians), kinnaras (celestial singers), mahoragas (great serpent deities), humans, non-humans, etc., each scattered various precious jewels, colorful flowers, scented ointments, and powdered incense, which fell in the empty space like rain, using them for offerings, and uttering various praises. At that time, Bodhisattva Guangwei spoke the following verses for the assembly: 'In the past, countless kalpas (eons), practicing dana (giving) through various acts of generosity, pure precepts and patience, diligently meditating and learning prajna (wisdom), for the sake of the happiness of all sentient beings, enduring all kinds of hardships. In the palace, there were sixty thousand concubines, all of whom were abandoned like discarding worn-out shoes to leave home, alone for six years practicing asceticism, eating only one sesame seed and one grain of rice and barley each day, diligently not sleeping day and night, the body was only skin and bones. Sitting in meditation under the Bodhi tree, eight hundred thousand heavenly demons came, from all directions, up and down, the ground and the sky, eighty yojanas (ancient Indian unit of length) were filled, such demon armies and their retinues, all could be defeated and made to surrender, achieving unsurpassed supreme Bodhi (enlightenment), attaining the fruit of the first principle. Seeing and hearing all things without fear, the mind is tranquil like Nirvana, always towards all sentient beings, with equal compassion without partiality. True wisdom is fully complete, teaching all devas and humans, not a single sentient being arises with evil, such compassion penetrates to the bone marrow. Furthermore, towards all kinds of sentient beings, even ants and flying insects, not giving rise to disturbing or harmful thoughts, all sentient beings in the cycle of rebirth, can be liberated.'

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又于繫縛諸有獄， 　拔出眾生使獲安，　　絓是小小如𣚰身， 　大聖悉皆往救濟。　　彼諸龍等一切眾， 　能卻其惡及憂愁，　　是故大聖哀愍來， 　慈心出汝此獄中。　　廣說無邊深秘要， 　不自在者悉稱心，　　一切歸寂安隱住。 　得彼聖人救濟者，　　不畏金翅諸鳥王， 　各還所止恣意游，　　如本受樂心無異。 　大聖過去修萬行，　　不許惱亂一眾生。 　汝等所有諸災惡，　　魔王所為非佛作， 　莫起余心謗毀佛，　　受我教誨發菩提， 　勿生疑惡自迷沒，　　一一皆如我前說。」

爾時，一切諸大龍王、所有眷屬、男女、大小，在於牟尼聖人處者，聞此說已各各一心齊共合掌，作如是言：「南無南無大聖！一切世間眾生中勝！具一切法到自在岸，能與一切眾生解脫，能與一切眾生安樂，能與一切眾生歡喜，能令一切到智慧彼岸。于諸眾生慈悲平等，令修善法悉具足滿，成就一切善業眾生，安立善道與實法眼，于天、龍中作上福田。於三界中最勝最尊，能受世間一切供養。我等諸龍同共辛苦，滿此獄中未能得出，如是至心禮拜歸命。」說此語已，一切龍等悉得本形，雖復舊身而猶不能于彼山中免離得出。

爾時，一切諸龍王等復白光味菩薩言：「惟愿救濟。如大德說，彼

【現代漢語翻譯】 現代漢語譯本 又從束縛眾生的牢獄中， 拔救眾生使他們獲得安寧， 即使是像蚊子一樣微小的身軀， 大聖都會前去救濟。 那些龍等一切眾生， 能夠消除他們的邪惡和憂愁， 因此大聖慈悲前來， 以慈悲心將你們從這牢獄中救出。 廣泛宣說無邊深奧的秘密要義， 使那些不自在的眾生都稱心如意， 一切都歸於寂靜安穩的境界。 得到聖人救濟的眾生， 不再畏懼金翅鳥王（Garuda，一種神鳥）， 各自回到自己的居所，隨意遊樂， 像原來一樣享受快樂，內心沒有差別。 大聖過去修行萬行， 不允許惱亂一個眾生。 你們所遭受的一切災禍， 都是魔王所為，並非佛陀所作， 不要生起其他想法誹謗佛陀， 接受我的教誨，發起菩提心， 不要產生疑惑和邪惡，自我迷失， 一切都如我之前所說的那樣。」

那時，一切諸大龍王（Naga Kings，龍族的首領）、所有眷屬、男女、大小，在牟尼（Muni，佛陀的稱號）聖人處的人，聽到這些話后，都一心一意地合掌，這樣說道：『南無（Namo，皈依）南無大聖！您是一切世間眾生中最殊勝的！具足一切法到達自在的彼岸，能夠給予一切眾生解脫，能夠給予一切眾生安樂，能夠給予一切眾生歡喜，能夠令一切眾生到達智慧的彼岸。您對一切眾生慈悲平等，令他們修習善法都圓滿具足，成就一切善業的眾生，安立善道，給予真實的法眼，在天、龍中作為最上的福田。您在三界（Trailokya，欲界、色界、無色界）中最殊勝最尊貴，能夠接受世間一切供養。我們這些龍一同受苦，被困在這牢獄中無法脫身，如此至誠地禮拜歸命。』說完這些話后，一切龍都恢復了原來的形體，雖然恢復了舊身，但仍然不能從那座山中脫身而出。

那時，一切諸龍王等又對光味菩薩（Prabhasa-rasa Bodhisattva）說：『惟愿您救濟我們。正如大德所說，那

【English Translation】 English version Again, from the prison of bondage to existence, He rescues beings, enabling them to attain peace, Even if they are as small as a mosquito's body, The Great Sage goes to their aid. Those dragons and all beings, Are able to dispel their evil and sorrow, Therefore, the Great Sage comes with compassion, With a compassionate heart, He releases you from this prison. He extensively proclaims the boundless, profound, and secret essentials, Making those who are not free, content, All return to a state of quietude and peace. Those who are rescued by the Sage, No longer fear the Garuda (a mythical bird) kings, Each returns to their dwelling, freely roaming, Enjoying happiness as before, with no difference in their hearts. The Great Sage practiced myriad deeds in the past, Not allowing the disturbance of even one being. All the calamities you have suffered, Are the work of Mara (demon king), not the doing of the Buddha, Do not harbor other thoughts to slander the Buddha, Accept my teachings, generate Bodhicitta (the mind of enlightenment), Do not give rise to doubt and evil, losing yourselves in delusion, Everything is as I have said before.』

At that time, all the great Naga Kings (Naga, serpent-like beings), all their retinues, men, women, young, and old, who were present at the place of the Muni (Sage, an epithet of the Buddha), upon hearing these words, all with one mind, joined their palms together and spoke thus: 『Namo (Homage) Namo Great Sage! You are the most excellent among all beings in the world! You are endowed with all Dharmas (teachings) and have reached the shore of freedom, able to grant liberation to all beings, able to grant peace to all beings, able to grant joy to all beings, able to lead all beings to the shore of wisdom. You are compassionate and impartial to all beings, enabling them to cultivate good Dharmas to their full completion, accomplishing all beings with good karma, establishing the path of goodness, and giving the true Dharma eye, acting as the supreme field of merit among gods and dragons. You are the most excellent and most venerable in the three realms (Trailokya, the realms of desire, form, and formlessness), able to receive all offerings of the world. We dragons have suffered together, trapped in this prison unable to escape, and thus, with utmost sincerity, we bow down and take refuge.』 Having spoken these words, all the dragons regained their original forms, but although they had regained their old bodies, they were still unable to escape from that mountain.

At that time, all the Naga Kings again said to Prabhasa-rasa Bodhisattva: 『We beseech you to rescue us. As the Great Virtuous One has said, that

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聖人者于諸眾生不起惱亂常施安樂。此言誠實，我今信受無有疑心。若愍眾生慈悲救濟，惟愿速來令我等輩出彼魔獄。」

是時，光味告諸龍言：「彼大聖人具足智慧，牟尼如來心常憐愍一切眾生，修習諸善舍于諸惡大悲普覆，于流轉中精勤勇猛接引眾生，于菩提道令得安隱。現見因果成就佛眼，一切菩薩摩訶薩過去久遠不瞋因緣，悉皆具足慈悲喜捨四梵行法。

「複次，菩薩摩訶薩道行因緣中生，因緣生已，種種惡趣及慈等行，皆已說竟。

「複次，彼佛如來世尊住無量阿僧祇恒河沙等諸佛剎，微塵等無量無邊清凈阿耨多羅三藐三菩提行故，六波羅蜜悉具足滿，菩薩摩訶薩出於流轉生死海故，到大涅槃智慧彼岸，壞四魔故、紹三寶種不斷絕故，能以法水洗諸眾生，一切煩惱垢令清凈故，如來如是永離攀緣說四梵行。

「復說如性出相離相，及離我見，一切法等無盡方便。謂於五陰、十八界、十二入實諦觀故，四大差別生死等法皆得滅盡，方便離於貪瞋癡等，一切煩惱體性悉空。無眾生界離諸攀緣，無喜離喜無行離行，無物離物無想離想，無諸障礙無有處所，無塵無染無暗無明，不可捉持。無自無他不來不去，無異離行，乃至一切陰入界等。智眼體性非暗非明，不行不生，法界真實；不滅不

【現代漢語翻譯】 現代漢語譯本：聖人對於一切眾生不起惱怒和擾亂，總是施予安樂。這話真實不虛，我現在相信接受，沒有絲毫懷疑。如果憐憫眾生，以慈悲心救濟，只希望您能迅速到來，讓我們這些同類脫離那魔鬼的牢獄。 當時，光味告訴眾龍說：『那位大聖人具備圓滿的智慧，牟尼如來（釋迦牟尼佛的稱號）的心總是憐憫一切眾生，修習各種善行，捨棄各種惡行，大慈悲心普遍覆蓋一切，在生死流轉中精勤勇猛地接引眾生，在菩提道上讓他們得到安穩。他親眼見到因果，成就了佛眼，一切菩薩摩訶薩在過去久遠的時間裡，沒有嗔恨的因緣，都具備了慈悲喜捨四梵行法（四種清凈的修行）。』 『再者，菩薩摩訶薩的道行因緣中產生，因緣產生后，種種惡趣以及慈悲等修行，都已經說完了。』 『再者，那位佛如來世尊，安住在無量阿僧祇（極大的數字單位）恒河沙數等諸佛剎土，因為微塵數等無量無邊的清凈阿耨多羅三藐三菩提（無上正等正覺）的修行，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）都圓滿具足，菩薩摩訶薩爲了脫離生死流轉的苦海，到達大涅槃（不生不滅的境界）智慧的彼岸，破除了四魔（煩惱魔、五陰魔、死魔、天魔），繼承了佛法僧三寶的種子使之不斷絕，能夠用佛法之水洗滌一切眾生，使一切煩惱垢都清凈，如來就是這樣永遠遠離攀緣，宣說四梵行。』 『又說如實性顯現的相和離相，以及遠離我見，一切法等無盡的方便。就是對於五陰（色、受、想、行、識）、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法）進行真實的觀察，四大（地、水、火、風）的差別、生死等法都得以滅盡，方便地遠離貪嗔癡等，一切煩惱的體性都是空無。沒有眾生界，遠離各種攀緣，沒有喜悅也遠離喜悅，沒有行為也遠離行為，沒有事物也遠離事物，沒有思想也遠離思想，沒有各種障礙，沒有處所，沒有塵埃也沒有污染，沒有黑暗也沒有光明，不可捉摸和持有。沒有自己也沒有他人，不來也不去，沒有差異也遠離行為，乃至一切陰、入、界等。智慧之眼的體性非暗非明，不行不生，法界真實；不滅不生。』

【English Translation】 English version: The sage does not cause annoyance or disturbance to all living beings, but always bestows peace and happiness. This statement is true, and I now believe and accept it without any doubt. If you have compassion for living beings and rescue them with mercy, we only hope that you will come quickly and allow us, your companions, to escape from that demonic prison. At that time, Guangwei told the dragons, 'That great sage possesses complete wisdom. The heart of Muni Tathagata (an epithet of Shakyamuni Buddha) is always compassionate towards all living beings. He cultivates all good deeds, abandons all evil deeds, and his great compassion covers everything. In the cycle of rebirth, he diligently and bravely guides living beings, leading them to peace and security on the path to Bodhi. He has personally witnessed cause and effect, and has attained the Buddha's eye. All Bodhisattva Mahasattvas, in the distant past, had no cause for anger, and all possessed the four Brahmaviharas (four pure practices) of loving-kindness, compassion, joy, and equanimity.' 'Furthermore, the Bodhisattva Mahasattva's path arises from causes and conditions. Once these causes and conditions have arisen, the various evil realms and the practices of compassion, etc., have all been discussed.' 'Furthermore, that Buddha Tathagata, the World Honored One, dwells in countless Asamkhya (an extremely large numerical unit) Ganges river sands of Buddha lands. Because of the practice of countless, immeasurable, and pure Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) are all fully perfected. The Bodhisattva Mahasattva, in order to escape the sea of suffering of the cycle of birth and death, reaches the shore of great Nirvana (the state of non-birth and non-death) of wisdom, destroys the four Maras (the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the gods), and continues the lineage of the Three Jewels (Buddha, Dharma, and Sangha) without interruption. He is able to wash all living beings with the water of Dharma, purifying all the defilements of afflictions. The Tathagata is thus forever free from clinging and proclaims the four Brahmaviharas.' 'He also speaks of the true nature of phenomena, the appearance and non-appearance, and the detachment from the view of self, as well as the endless skillful means of all dharmas. That is, through the true observation of the five aggregates (form, feeling, perception, mental formations, and consciousness), the eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), and the twelve entrances (the six internal entrances: eyes, ears, nose, tongue, body, and mind; and the six external entrances: form, sound, smell, taste, touch, and dharma), the differences of the four great elements (earth, water, fire, and wind), and the laws of birth and death are all extinguished. He skillfully detaches from greed, anger, and ignorance, and the nature of all afflictions is empty. There is no realm of living beings, and he is detached from all clinging. There is no joy and he is detached from joy, there is no action and he is detached from action, there is no thing and he is detached from things, there is no thought and he is detached from thought, there are no obstacles, there is no place, there is no dust and no defilement, there is no darkness and no light, and it cannot be grasped or held. There is no self and no other, neither coming nor going, no difference and detachment from action, and so on, even all aggregates, entrances, and realms. The nature of the eye of wisdom is neither dark nor light, neither acting nor arising, the realm of Dharma is real; neither extinguished nor arising.'

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壞，如如不生，法界真實皆空，過去一切諸法等中悉皆了達，是真攀緣如來從生。若有菩薩於是法中達到彼岸，具足充滿六波羅蜜，猶如虛空離色離觸，如是心得無障礙智，普斷一切，諸見及習悉皆除盡，如是得離一切煩惱，是名菩薩摩訶薩離觀四種梵行之法。」

是時光味說此法已，時彼眾中娑伽羅龍王、毗昌伽蘇脂龍王、須摩呼嚧迦沙護寶龍王，如是等龍王，已於過去菩薩行中修習福德發弘誓願，念宿命已即得光明照耀陀羅尼。余諸龍眾八十那由他，亦曾過去種種願行悉修習來，一切皆發三菩提心得於三昧。

爾時，光味即自化作聖人之身如菩薩形，與諸仙等乘神通力，從虛空中往如來所。

大方等大集經日藏分唸佛三昧品第十

爾時，一切諸龍眾等信受光味菩薩之言，皆悉至心歸依于佛、歸依於法、歸依于僧。作是歸時，魔王波旬親見親聞，既見聞已大生驚怪怖畏不安，瞋恚憂愁遍身流汗，舉手摸頭而說偈言：

「呵呵看彼甚大笑，　　奸偽幻惑釋沙門， 　誘誑諸龍皆歸已，　　迷忤一切諸眾生。 　惑亂道中妄安立，　　實非言是我法真， 　如是實法若得時，　　彼中始終應不失。」

爾時，波旬說是偈已。彼眾之中有一魔女名為離暗，此魔女者曾於過去殖眾德本，作

【現代漢語翻譯】 現代漢語譯本 『壞』，是指如如（tathata，真如實性）不生，法界（dharma-dhatu，一切諸法所依之境）的真實本性皆是空性。在過去一切諸法中，都能完全明瞭通達，這才是真正從『生』攀緣如來（tathagata，佛的稱號）。如果有菩薩能在此法中到達彼岸（paramita，圓滿），具足充滿六波羅蜜（paramita，六種到達彼岸的方法），就像虛空一樣，離色離觸，這樣的心才能獲得無障礙的智慧，普遍斷除一切見解和習氣，全部清除乾淨，這樣才能脫離一切煩惱，這稱為菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）遠離觀察四種梵行之法。 這時，光味菩薩說完此法后，當時在聽眾中的娑伽羅龍王（Sagara，海龍王）、毗昌伽蘇脂龍王（Vicangkasuci，龍王名）、須摩呼嚧迦沙護寶龍王（Sumahurukasa，龍王名）等龍王，他們過去在菩薩行中修習福德，發過宏大誓願，憶念起宿命后，立即得到光明照耀陀羅尼（dharani，總持法門）。其餘的八十那由他（nayuta，數量單位）龍眾，也曾在過去修習過各種願行，全部都發起了三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），獲得了三昧（samadhi，禪定）。 當時，光味菩薩就自己化作聖人的身形，如同菩薩的形象，與眾仙等一起，憑藉神通力，從虛空中前往如來所在之處。 《大方等大集經日藏分唸佛三昧品第十》 這時，一切龍眾等都信受光味菩薩所說的話，都至誠歸依佛、歸依法、歸依僧。在他們歸依時，魔王波旬（Mara Papiyas，欲界第六天之主）親自見到、親自聽到，既見聞后，大為驚怪，感到恐懼不安，瞋恚憂愁，遍身流汗，舉手摸著頭，說偈語道： 『呵呵，看他們多麼可笑，奸詐虛偽，迷惑眾生的釋迦沙門（Sakyamuni，釋迦牟尼佛），誘騙諸龍都歸順了他，迷惑違逆一切眾生。在道中胡亂安立，說不是我法才是真理，如果這樣的真理得逞，他們最終將不會失敗。』 當時，波旬說完這偈語后，在聽眾中有一位魔女，名叫離暗，這位魔女曾在過去種下許多德本，作

【English Translation】 English version 'Bad' refers to the non-arising of tathata (suchness, the true nature of reality), the true nature of the dharma-dhatu (the realm of all phenomena) is emptiness. In all past dharmas, one fully understands and comprehends, this is the true clinging to the Tathagata (the thus-gone one, an epithet of the Buddha) from 'birth'. If a Bodhisattva can reach the other shore (paramita, perfection) in this dharma, fully possessing the six paramitas (perfections), like space, free from form and touch, such a mind attains unobstructed wisdom, universally cutting off all views and habits, completely eliminating them, thus freeing oneself from all afflictions. This is called a Bodhisattva-Mahasattva (great Bodhisattva) being free from observing the four kinds of Brahma practices. At this time, after Guangwei Bodhisattva finished speaking this dharma, among the audience were the Dragon King Sagara (ocean dragon king), the Dragon King Vicangkasuci, the Dragon King Sumahurukasa, and other dragon kings. They had cultivated merits in their past Bodhisattva practices and made great vows. Recalling their past lives, they immediately obtained the light-illuminating dharani (a mnemonic device, a mantra). The other eighty nayutas (a large number) of dragons had also cultivated various vows and practices in the past, and all of them generated the bodhicitta (the mind of enlightenment) and attained samadhi (meditative absorption). At that time, Guangwei Bodhisattva transformed himself into the form of a sage, like a Bodhisattva, and together with the immortals, using their supernatural powers, went from the void to where the Tathagata was. The Tenth Chapter, 'The Samadhi of Buddha Recitation' of the 'Daily Treasury Section' of the 'Great Collection Sutra' At this time, all the dragons believed and accepted the words of Guangwei Bodhisattva, and with utmost sincerity, they took refuge in the Buddha, the Dharma, and the Sangha. As they took refuge, Mara Papiyas (the king of the desire realm) personally saw and heard it. Having seen and heard it, he was greatly astonished, felt fear and unease, anger and sorrow, and was sweating all over. He raised his hand to touch his head and spoke a verse: 'Ha ha, look how laughable they are, the deceitful and deluded Sakyamuni (the sage of the Sakya clan, the Buddha) is deceiving the dragons to submit to him, confusing and opposing all beings. He arbitrarily establishes things in the path, saying that what is not my dharma is the truth. If such a truth prevails, they will ultimately not fail.' At that time, after Mara finished speaking this verse, among the audience was a demoness named Li An. This demoness had planted many roots of virtue in the past, and made

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是說言：「沙門瞿曇名稱福德，若有眾生得聞佛名一心歸依，一切諸魔于彼眾生不能加惡，何況見佛親聞法人，種種方便慧解深廣！父王今者欲于如來及學佛道者邊興造噁心，終不能成。」

時魔王言：「沙門瞿曇解達真如智慧廣大，于空法中深入堅固，自既度脫生死大海，又教眾生亦皆出離。」

魔女答言：「如王所說，若於空法覺實際者，設千萬億一切魔軍，終不能得須臾為害。如來今者開涅槃道，女欲往彼歸依于佛。」即為其父而說偈言：

「離相不著人中勝，　　如如常住天中尊， 　到于彼岸智慧城，　　我今欲往歸依彼。 　修學三世諸佛法，　　度脫一切苦眾生， 　善於諸法得自在，　　當來愿我還如佛。」

爾時，離暗說是偈已，父王宮中五百魔女姊妹眷屬，一切皆發菩提之心。是時，魔王見其宮中五百諸女，皆歸於佛發菩提心，益大瞋忿怖畏憂愁，即作是念：「我今當行大魔王力大魔王威，于自宮中魔王坐處極盡神化，當彼聖人牟尼住所，一切諸龍和合集處，作大火石從虛空中一時雹下碎彼諸龍及光味仙人使其遠散。若彼去者，我魔王宮乃可安樂。」作是念已，即于空中放大火雹如雨而下。

是時，如來以神通力變彼火石悉為天華，繽紛亂墜墮佉羅坻滿山頂上，聖人

【現代漢語翻譯】 現代漢語譯本：是說言道：『沙門瞿曇（釋迦牟尼佛）的名號具有福德，如果有眾生聽聞佛的名號，一心歸依，一切魔眾都不能對他們加以傷害，更何況是見到佛陀，親自聽聞佛法的人，他們所擁有的種種方便智慧，理解之深廣！父王現在想要對如來和修學佛道的人興起惡念，最終是不會成功的。』 當時，魔王說道：『沙門瞿曇通達真如（事物的真實本性）的智慧廣大，對於空性之法深入且堅定，自己已經度脫了生死苦海，又教導眾生也都出離。』 魔女回答說：『正如您所說，如果對於空性之法覺悟了實相，即使有千萬億的魔軍，也終究不能造成絲毫的傷害。如來現在開啟了涅槃（解脫）之道，女兒想要前往那裡歸依佛陀。』隨即為她的父親說了偈語： 『離一切相，不執著，是人中最殊勝的；如如不動，常住不變，是天中至尊。到達彼岸，智慧之城，我今想要前往歸依他。修學過去、現在、未來三世諸佛的教法，度脫一切受苦的眾生，善於運用諸法，獲得自在，未來愿我還能像佛陀一樣。』 當時，離暗說完這偈語后，父王宮中五百位魔女姐妹眷屬，都發起了菩提之心（覺悟之心）。這時，魔王看到他宮中的五百位女子，都歸依了佛陀，發起了菩提心，更加地瞋怒、恐懼、憂愁，於是就想：『我現在應當施展大魔王的力量和大魔王的威勢，在我自己的宮中，魔王所坐之處，極盡神力變化，在那個聖人牟尼（釋迦牟尼佛）的住所，一切龍族和合聚集的地方，從虛空中降下巨大的火石，一時像冰雹一樣砸下，擊碎那些龍族和光味仙人，使他們遠遠散去。如果他們離開了，我魔王的宮殿才可以安樂。』這樣想著，就從空中放出巨大的火雹，像雨一樣落下。 這時，如來用神通力將那些火石都變成了天花，繽紛散亂地墜落在佉羅坻（山名）滿山頂上，聖人（指佛陀）

【English Translation】 English version: She said, 'The Śramaṇa Gautama (Shakyamuni Buddha) is renowned for his merit and virtue. If any sentient being hears the Buddha's name and wholeheartedly takes refuge, all demons will be unable to harm them, let alone those who have seen the Buddha, personally heard the Dharma, and possess various skillful means and profound wisdom! Father, your intention to harbor evil thoughts towards the Tathagata and those who study the Buddha's path will ultimately fail.' At that time, the demon king said, 'The Śramaṇa Gautama's wisdom in understanding the true nature (tathata) is vast. He has deeply and firmly penetrated the Dharma of emptiness (sunyata). He has already crossed the sea of birth and death and is now teaching sentient beings to also be liberated.' The demoness replied, 'As you have said, if one awakens to the true reality of the Dharma of emptiness, even if there were billions of demon armies, they would not be able to cause any harm. The Tathagata is now opening the path to Nirvana (liberation), and I wish to go there and take refuge in the Buddha.' She then spoke these verses to her father: 'Free from all forms, unattached, the most excellent among humans; abiding in suchness, eternally unchanging, the most honored among the heavens. Having reached the other shore, the city of wisdom, I now wish to go and take refuge in him. Studying the Dharma of the Buddhas of the three times, liberating all suffering beings, skillful in all Dharmas, attaining freedom, may I in the future become like the Buddha.' At that time, after Li An (the demoness) spoke these verses, the five hundred demoness sisters and their retinues in the demon king's palace all generated the Bodhi mind (the mind of enlightenment). Then, the demon king, seeing that the five hundred women in his palace had all taken refuge in the Buddha and generated the Bodhi mind, became even more angry, fearful, and sorrowful. He then thought, 'I should now exert the power and might of the great demon king. In my own palace, at the demon king's seat, I will use all my magical powers. At the dwelling place of that sage Muni (Shakyamuni Buddha), where all the dragons gather in harmony, I will send down huge fire stones from the sky, like hail, smashing those dragons and the light-tasting immortals, causing them to scatter far away. If they leave, my demon king's palace will be at peace.' Thinking this, he released huge fire hailstones from the sky, which fell like rain. At that time, the Tathagata, using his supernatural powers, transformed those fire stones into heavenly flowers, which fell in a colorful and scattered manner on the top of Mount Kharachi, where the sage (referring to the Buddha)

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住處悉皆充遍，一切龍王莫不歡喜。

是時，魔王見雹下於聖人住所，即自指示五百女言：「諸女好看，今彼處所一切諸龍眷屬大眾，歸依沙門瞿曇邊者，我已破碎一切如塵，何況我宮而不能壞！若我宮中有欲歸向于瞿曇者，要當使其如彼不異。」

是時，五百諸魔女等更為波旬而說偈言：

「若有眾生歸佛者，　　彼人不畏千億魔， 　何況欲度生死流，　　到于無為涅槃岸！ 　若有能以一香華，　　持散三寶佛法僧， 　發於堅固勇猛心，　　一切眾魔不能壞， 　何況畢定求作佛！　　若有精誠持一戒， 　或復至心來佛邊，　　聽受一句微妙法， 　即發不退菩提道，　　決定一切眾中尊， 　得佛金剛不壞身，　　能摧一切四魔眾。 　父王但看諸龍等，　　各散種種香華云， 　惟佛世尊能了知，　　非是魔王之境界。 　獨一導師處於世，　　說于殊勝難思議， 　所作一切皆吉祥，　　能令眾生罪業除。 　我等過去無量惡，　　一切亦滅無有餘， 　至誠專心歸佛已，　　決得阿耨菩提果。」

爾時，魔王聞是偈已，倍大瞋恚怖畏煎心，憔悴憂愁獨坐宮內。

是時，光味菩薩摩訶薩聞佛說法，一切眾生盡離攀緣得四梵行，當於佛前從空而下。到佛所已，光味菩薩與其

【現代漢語翻譯】 現代漢語譯本 住所都被充滿，所有的龍王都非常歡喜。 這時，魔王看到冰雹降落在聖人的住所，就指著五百個魔女說：『你們看，現在那些歸依沙門瞿曇（釋迦牟尼佛）的龍族眷屬，我已經把他們像塵土一樣擊碎了，何況我的宮殿不能摧毀呢！如果我的宮殿里有想要歸依瞿曇的人，一定要讓他們像他們一樣！』 這時，五百個魔女對波旬（魔王）說了偈語： 『如果眾生歸依佛陀，那人就不怕千億魔軍，何況是想要度脫生死輪迴，到達無為涅槃的彼岸！如果有人能用一朵香花，散佈供養佛、法、僧三寶，發起堅固勇猛的心，一切魔軍都不能破壞他，何況是必定要成佛的人！如果有人精誠持守一條戒律，或者至誠來到佛陀身邊，聽受一句微妙的佛法，就能發起不退轉的菩提道心，必定成為一切眾生中最尊貴的，得到佛陀金剛不壞之身，能摧毀一切四魔的勢力。 父王您看那些龍族，各自散佈種種香花云，只有佛陀世尊才能了知，這不是魔王的境界。獨一無二的導師出現在世間，宣說殊勝不可思議的佛法，所做的一切都吉祥如意，能使眾生的罪業消除。我們過去無量劫的惡業，也都全部滅盡無餘，至誠專心歸依佛陀之後，必定能得到阿耨多羅三藐三菩提（無上正等正覺）的果位。』 這時，魔王聽到這些偈語后，更加憤怒，心中充滿恐懼和煎熬，憔悴憂愁地獨自坐在宮殿里。 這時，光味菩薩摩訶薩（大菩薩）聽到佛陀說法，一切眾生都脫離了攀緣，得到了四梵行，就從空中來到佛陀面前。光味菩薩和他的...

【English Translation】 English version The dwellings were all filled, and all the Dragon Kings were delighted. At that time, the Demon King, seeing hail falling upon the dwelling of the Sage, pointed to five hundred demonesses and said, 'Look, you women, now those who have taken refuge in the Śramaṇa Gautama (Shakyamuni Buddha), all the dragon retinues, I have shattered them all like dust, how much more so my palace cannot be destroyed! If there are any in my palace who wish to take refuge in Gautama, I will make them like those others!' At that time, the five hundred demonesses spoke verses to Pāpīyas (the Demon King): 'If there are beings who take refuge in the Buddha, that person will not fear a billion demons, how much less those who wish to cross the stream of birth and death, and reach the shore of unconditioned Nirvāṇa! If one can use a single fragrant flower, and scatter it in offering to the Three Jewels, the Buddha, Dharma, and Sangha, and generate a firm and courageous mind, all demons cannot destroy them, how much less those who are determined to become Buddhas! If one sincerely upholds a single precept, or comes to the Buddha with a sincere heart, and hears a single phrase of the subtle Dharma, they will generate an irreversible Bodhi mind, and will surely become the most honored among all beings, attaining the indestructible Vajra body of the Buddha, able to destroy all the four demons. Father King, look at those dragons, each scattering various clouds of fragrant flowers, only the World Honored Buddha can understand this, it is not the realm of the Demon King. The unique guide appears in the world, proclaiming the supreme and inconceivable Dharma, all that he does is auspicious, and can eliminate the karmic offenses of beings. Our immeasurable evil deeds of the past, have all been extinguished without remainder, having sincerely and wholeheartedly taken refuge in the Buddha, we will surely attain the fruit of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' At that time, the Demon King, having heard these verses, became even more enraged, his heart filled with fear and torment, and he sat alone in his palace, withered and sorrowful. At that time, the Bodhisattva Mahāsattva Light Taste, having heard the Buddha's teaching, all beings were freed from clinging and attained the Four Brahmavihāras, and descended from the sky before the Buddha. The Bodhisattva Light Taste and his...

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大眾，為佛作禮右繞三匝，卻住合掌而白佛言：「世尊！如來說彼四禪地依止心念陀羅尼，以是陀羅尼咒術力故，我憶過去有二婆羅門子，以欲事故罪應合死。為官所收殺時未到，王敕有司付于牢獄，半月半月時給一餐，五縛系身，兩手兩足悉皆桁械，咽喉被鎖飢渴難堪，兼復畏於死時將逼，獄中一心歸依于佛。彼時有佛名曼陀羅華香，專意佛邊遙求救濟。

「是時，彼佛憐愍眾生及我等故，于自座中現佛境界大神通力，說四禪地依止心念陀羅尼，作如是言：『我以佛力令彼獄中二婆羅門聞此四禪地依止心念陀羅尼。聞已歡喜至心憶念，以是因緣令其所有一切惡業一切障礙，若今生中惡業障礙，若多生中諸惡業障，若煩惱障、法障、眾生障、舍施障、智慧障、生活障、壽命未盡橫死障，意欲不生系地所牽業力障礙，若有清凈佛剎之中，情願欲生而不得往違心障礙。如此一切惡業障礙，聞此四禪地依止心念陀羅尼因緣故，喉及手足五種枷鎖，自然一時脫落在地，即于獄中得陀羅尼力。』以神力故得出于獄，從虛空中到曼陀羅華香佛所，禮拜供養盡其壽命，即得往生山光佛剎。

「彼佛世尊名曰云色，從云色佛求請出家。既出家已，生生世世無量劫中，常得不生於空佛剎，恒值佛世如今此剎，娑婆世界三千大

【現代漢語翻譯】 現代漢語譯本：大眾向佛行禮，右繞佛三圈，然後站定合掌，對佛說：『世尊！如來所說的四禪地依止心念陀羅尼（四禪境界所依的心念總持），憑藉此陀羅尼咒術的力量，我憶起過去有兩位婆羅門子，因為欲事犯罪，罪當處死。被官府抓捕，處死時間未到，國王下令官吏將他們關入監獄，每半個月給一餐飯，五花大綁，雙手雙腳都戴著刑具，喉嚨被鎖，飢渴難耐，又害怕死期將至，在獄中一心歸依佛陀。當時有一尊佛名為曼陀羅華香（Mandārava-puṣpa-gandha，意為曼陀羅花香），他們專心向佛，遙求救濟。 『當時，那尊佛憐憫眾生以及我們，在自己的座位上顯現佛的境界大神通力，宣說了四禪地依止心念陀羅尼，這樣說道：『我以佛力，讓那獄中的兩位婆羅門聽到這四禪地依止心念陀羅尼。聽聞后歡喜，至心憶念，因為這個因緣，讓他們所有的一切惡業、一切障礙，無論是今生中的惡業障礙，還是多生中的各種惡業障礙，無論是煩惱障、法障、眾生障、舍施障、智慧障、生活障、壽命未盡橫死障，還是意欲不生被束縛的業力障礙，如果有在清凈佛剎中，想要往生卻不能如願的違心障礙。如此一切惡業障礙，因為聽聞這四禪地依止心念陀羅尼的因緣，喉嚨和手腳的五種枷鎖，自然同時脫落在地，立即在獄中得到陀羅尼的力量。』憑藉神通力，他們從監獄中出來，從虛空中來到曼陀羅華香佛的處所，禮拜供養，直到壽命終結，就往生到山光佛剎。 『那尊佛世尊名為云色（Megha-varṇa，意為云的顏色），他們從云色佛那裡請求出家。出家后，生生世世無量劫中，常常不會出生在沒有佛的佛剎，總是能遇到佛陀出世，就像現在這個娑婆世界三千大千世界一樣。』

【English Translation】 English version: The assembly, having paid homage to the Buddha, circumambulated him three times to the right, then stood still with palms joined, and said to the Buddha: 『World Honored One! The Tathagata spoke of the Dharani (a type of mantra or incantation) of Mind-Reliance in the Four Dhyana (four levels of meditative absorption) realms. By the power of this Dharani mantra, I recall that in the past there were two Brahmin sons who, because of their desires, committed a crime deserving of death. They were arrested by the authorities, and before their execution, the king ordered officials to imprison them. They were given one meal every half month, bound in five places, with both hands and feet shackled, their throats locked, suffering from hunger and thirst, and also fearing the approach of death. In prison, they wholeheartedly took refuge in the Buddha. At that time, there was a Buddha named Mandārava-puṣpa-gandha (Fragrance of Mandarava Flower), and they focused their minds on the Buddha, seeking salvation from afar.』 『At that time, that Buddha, out of compassion for all beings and for us, manifested the great spiritual power of the Buddha's realm from his seat, and spoke the Dharani of Mind-Reliance in the Four Dhyana realms, saying: 『By the power of the Buddha, I will cause the two Brahmins in prison to hear this Dharani of Mind-Reliance in the Four Dhyana realms. Having heard it, they will rejoice and wholeheartedly remember it. Because of this cause, all their evil karma and all their obstacles, whether the evil karma and obstacles of this life, or the various evil karma and obstacles of many lives, whether the obstacles of afflictions, the obstacles of the Dharma, the obstacles of sentient beings, the obstacles of giving, the obstacles of wisdom, the obstacles of livelihood, the obstacles of untimely death before the end of their lifespan, or the obstacles of the karmic force that binds them to the earth, preventing them from being born where they desire, or the obstacles that go against their wishes, preventing them from being born in a pure Buddha-land. All such evil karma and obstacles, because of the cause of hearing this Dharani of Mind-Reliance in the Four Dhyana realms, the five kinds of shackles on their throats, hands, and feet will naturally fall to the ground at once, and they will immediately obtain the power of the Dharani in prison.』 By spiritual power, they came out of prison, and from the void, they went to the place of the Buddha Mandārava-puṣpa-gandha, where they paid homage and made offerings until the end of their lives, and then they were reborn in the Buddha-land of Mountain Light. 『That Buddha, the World Honored One, was named Megha-varṇa (Color of Clouds). They requested to leave home from the Buddha Megha-varṇa. After leaving home, in countless kalpas (eons) of lives, they were always not born in Buddha-lands without Buddhas, and they always encountered the appearance of Buddhas, just like in this Saha world, the three thousand great thousand worlds.』

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千佛土，地及虛空乃至阿迦膩吒天，人、非人等皆悉充滿。

「時彼佛剎一切眾生，地及空中乃至阿迦膩吒天，亦復如是，一切眾生具足惡業及諸障礙，以彼如來為眾生故，說此四禪地依止心念陀羅尼，身口意惡悉皆消除，若聽聞此陀羅尼力，一切三世諸罪惡業悉滅無餘。

「又彼眾生種種更得人忍三昧陀羅尼。乃至壽命欲盡之時，此間死已如願欲生他方清凈佛剎，應念即生，得於宿命，常勤精進行十善法，常不復墮三惡道中，常能修行六波羅蜜，常行四攝，常得見佛，常聞於法，常供養僧，常得四禪及五神通，常具足得四梵行。念生生世世，常與彼法和合共生，乃至涅槃未曾舍離。」

佛言：「善哉，善哉！善男子！汝為大利益眾生故，作如是說過去宿命發心因緣。」

爾時，世尊復告光味菩薩言：「善男子！諦聽，諦聽！若有比丘、比丘尼、優婆塞、優婆夷，或男、或女有信心者，欲於三乘及余道中愿得速證涅槃道、盡一切苦者，欲得一切聞持在心、一切身口意業清凈，欲護佛法，欲求種種利益，種種衣食一切豐饒，自在殊勝端正大力，眷屬強盛國土富安，職位高遷多人敬奉，聰明智慧最尊最勝，行住四儀常無所乏，及樂種種施戒坐禪，得諸三昧乃至無色一切有頂所有三昧，亦復樂於四

【現代漢語翻譯】 現代漢語譯本：千個佛土，地面以及虛空乃至阿迦膩吒天（色界頂層天），人和非人等都完全充滿。 那時，那些佛土的一切眾生，地面以及空中乃至阿迦膩吒天，也都是這樣。一切眾生都具備惡業和各種障礙，因為那些如來爲了眾生的緣故，宣說了這四禪地依止心念陀羅尼（一種咒語），身口意的惡業全部消除。如果聽聞此陀羅尼的力量，一切三世的罪惡業障都將消滅無餘。 而且那些眾生還會得到種種人忍三昧陀羅尼（一種禪定）。乃至壽命將盡的時候，在此間死去後，如果希望往生到其他清凈的佛土，應念即可往生，獲得宿命通，常常精進修行十善法，永遠不會再墮入三惡道中，常常能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），常常實行四攝法（佈施、愛語、利行、同事），常常得見佛，常常聽聞佛法，常常供養僧眾，常常獲得四禪和五神通，常常具足四梵行（慈、悲、喜、舍）。念及生生世世，常常與這些法和合共生，乃至涅槃都不會舍離。 佛說：『好啊，好啊！善男子！你爲了大利益眾生的緣故，才說了這些過去宿命發心的因緣。』 這時，世尊又告訴光味菩薩說：『善男子！仔細聽，仔細聽！如果有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），或者男人、女人有信心的人，想要在三乘（聲聞乘、緣覺乘、菩薩乘）以及其他道中，希望快速證得涅槃道、消除一切痛苦，想要獲得一切聞持在心、一切身口意業清凈，想要護持佛法，想要尋求各種利益，各種衣食一切豐饒，自在殊勝端正大力，眷屬強盛國土富安，職位高遷多人敬奉，聰明智慧最尊最勝，行住坐臥四種威儀常常不缺乏，以及樂於各種佈施、持戒、坐禪，獲得各種三昧乃至無色界一切有頂天的所有三昧，也樂於四

【English Translation】 English version: A thousand Buddha lands, the ground and the void, even up to the Akanistha Heaven (the highest heaven in the realm of form), are all completely filled with humans and non-humans. At that time, all beings in those Buddha lands, on the ground and in the air, even up to the Akanistha Heaven, are also like this. All beings are endowed with evil karma and various obstacles. Because those Tathagatas, for the sake of beings, proclaimed this Dharani (a type of mantra) of the Four Dhyana Grounds, which relies on the mind, all evil deeds of body, speech, and mind are eliminated. If one hears the power of this Dharani, all evil karmas of the three times will be extinguished without remainder. Moreover, those beings will also obtain various Dharanis of the Samadhi of Human Endurance (a type of meditation). Even when their lifespan is about to end, after dying in this realm, if they wish to be reborn in other pure Buddha lands, they will be reborn immediately upon thought, attain the knowledge of past lives, constantly diligently practice the ten good deeds, will never fall into the three evil paths again, will always be able to practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), will always practice the four means of attraction (giving, kind speech, beneficial action, cooperation), will always see the Buddha, will always hear the Dharma, will always make offerings to the Sangha, will always attain the four dhyanas and the five supernormal powers, will always be endowed with the four Brahma Viharas (loving-kindness, compassion, joy, equanimity). Thinking of life after life, they will always be in harmony with these dharmas, and will not be separated from them until Nirvana. The Buddha said, 'Excellent, excellent! Good man! You have spoken of the causes and conditions of past lives' aspiration for the great benefit of beings.' At that time, the World Honored One again said to Bodhisattva Guangwei, 'Good man! Listen carefully, listen carefully! If there are monks, nuns, upasakas (male lay practitioners), upasikas (female lay practitioners), or men or women who have faith, who wish to quickly attain the path of Nirvana in the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and other paths, and eliminate all suffering, who wish to obtain all that is heard and held in mind, all purity of body, speech, and mind, who wish to protect the Buddha Dharma, who wish to seek various benefits, all kinds of clothing and food in abundance, freedom, supreme beauty, great power, strong families, prosperous and peaceful countries, high positions with many people respecting them, the most honored and supreme intelligence and wisdom, the four postures of walking, standing, sitting, and lying always without lack, and who enjoy various acts of giving, morality, and meditation, attain various samadhis, even all the samadhis of the formless realm and the highest heaven, and also enjoy the four

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梵天行。

「若有樂於陀羅尼人，望得如是種種眾事，而彼惡業堅固厚重，諸業障礙，煩惱障礙，乃至欲生清凈佛剎不生障礙。以如是故，種種善愿不得稱心。欲令如是種種惡業速滅盡者，而此眾生應凈洗浴著鮮潔衣，菜食長齋勿啖辛臭，于寂靜處莊嚴道場，正念結加或行或坐，唸佛身相無使亂心，更莫他緣念其餘事。或一日夜、或七日夜，不作餘業至心念佛，乃至見佛小念見小大念見大，乃至無量念者見佛色身無量無邊，彼佛身形三十二相，於一一相亦念亦觀皆令明瞭，隨所見相見青光明，于彼光相專精系意無令心亂。

「作是念時，而誦是咒：

「『哆绖咃　毗視林婆　毗視林婆　郁頭波馱避耶毗視林婆　斯那婆頗　羅斯那婆頭　羅阿㝹那多他　恀阿㝹那多他　恀復噓多俱致毗視林婆　毗視林婆　莎呵』

「如是一相在於前心，䯇䯇專念不起亂想，然後誦此陀羅尼咒，乃至念于佛身相中青色出光，彼光出已從行者頂入。爾時安心慎莫驚怖，于自身中見於此光，如彼青色念此青光，于自身中各各肢體處處遍行，乃至一切身中火然，見火然已乃至成灰，及四方風來吹散滅。如是念時，見於自身無有一相惟有空在，乃至十方皆悉是空不見一色。如是念佛青色力緣，誦持于咒成就此行。

【現代漢語翻譯】 現代漢語譯本 梵天行。

『如果有人喜歡陀羅尼（Dharani，總持，一種咒語），希望得到各種各樣的事情，但是他們的惡業堅固深重，各種業障、煩惱障礙，甚至想要往生清凈佛剎都受到阻礙。因為這個原因，各種美好的願望都不能如願。想要讓這些惡業迅速消滅的人，應該凈身沐浴，穿上乾淨的衣服，吃素並長期齋戒，不吃辛辣腥臭的食物，在寂靜的地方莊嚴道場，以正念結跏趺坐或者行走或者坐著，唸佛的形象，不要讓心散亂，不要再想其他的事情。或者一天一夜，或者七天七夜，不做其他的事情，至誠唸佛，乃至小念見到小的佛像，大念見到大的佛像，乃至無量念見到佛的無量無邊的色身。佛的身形有三十二相，對於每一相都要念誦和觀想，使其明瞭，隨著所見的相見到青色的光明，對於這個光相要專心致志，不要讓心散亂。

『在這樣想的時候，誦唸這個咒語：』

『哆绖咃 毗視林婆 毗視林婆 郁頭波馱避耶毗視林婆 斯那婆頗 羅斯那婆頭 羅阿㝹那多他 恀阿㝹那多他 恀復噓多俱致毗視林婆 毗視林婆 莎呵』

『像這樣，一個相在心中，專心致志地念誦，不起雜念，然後誦唸這個陀羅尼咒，乃至唸到佛身相中出現青色的光，這個光出現后從修行者的頭頂進入。這時要安心，不要驚慌害怕，在自身中看到這個光，像那個青色一樣念這個青光，在自身中各個肢體處處遍行，乃至全身都燃燒起來，看到火燃燒后乃至變成灰燼，以及四方風來吹散熄滅。這樣唸的時候，看到自身沒有一個相，只有空在，乃至十方都是空，看不到一個顏色。像這樣唸佛青色的力量，誦持這個咒語，就能成就這個修行。』

【English Translation】 English version The Practice of Brahma.

'If there are those who delight in Dharani (a type of mantra, a mnemonic device), hoping to attain various things, but their evil karma is firm and heavy, with various karmic obstacles, afflictions, and even hindrances to being reborn in a pure Buddha-land. Because of this, various good wishes cannot be fulfilled. Those who wish to quickly eradicate these evil karmas should purify themselves by bathing, wear clean clothes, eat vegetarian food and observe a long fast, avoiding pungent and foul-smelling foods. In a quiet place, they should adorn the altar, with right mindfulness, sit in full lotus posture, or walk, or sit, contemplating the Buddha's form, not letting the mind wander, and not thinking of other matters. For one day and night, or seven days and nights, they should not engage in other activities, but sincerely recite the Buddha's name, until they see a small Buddha image with small recitations, a large Buddha image with large recitations, and even with immeasurable recitations, they see the immeasurable and boundless form of the Buddha. The Buddha's form has thirty-two marks, and for each mark, they should recite and contemplate, making it clear. As they see the marks, they see blue light, and they should focus their mind on this light, not letting the mind wander.'

'While thinking in this way, recite this mantra:'

'Tadyatha visilimba visilimba utpadavaya visilimba sinavabha rosnava dhu ra anata tha hri anata tha hri phusita koti visilimba visilimba svaha'

'Like this, with one image in the mind, concentrate and recite without any distracting thoughts. Then recite this Dharani mantra, until you see blue light emanating from the Buddha's form. After this light appears, it enters the practitioner's crown. At this time, be at peace and do not be alarmed. See this light within yourself, and like that blue color, contemplate this blue light, which pervades every part of your body, until the whole body is ablaze. See the fire burning until it turns to ashes, and the winds from the four directions come and blow it away. When thinking in this way, see that there is no form in yourself, only emptiness, and even the ten directions are empty, without seeing any color. Like this, through the power of the blue color of the Buddha, and by reciting this mantra, this practice can be accomplished.'

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「善男子！若復有人如是繫念不散亂心，學四禪地依止心念陀羅尼，而彼眾生一切業障，煩惱障、法障，罪業皆盡，惟除五逆、破毀正法、誹謗聖人。

「若復有人如是樂者，能如上習唸佛三昧，一日一夜口能誦持一切佛法，一切外道十八種論智慧勝處，如是種種句義文章悉皆憶持無有遺忘。又一日夜得於四禪，四種神通、四無量行、四種辯才，及四無色三摩跋提，如是等法一切成就具足得之。如是修者乃至能於一彈指頃到一佛剎及無量剎。又以一足能動如是無量剎土，過是等剎亦能動搖，能以一身結加趺坐遍滿諸剎。如是世界能令水滿，十方塵數皆能數知，能以七寶滿諸國界。

「又復彼人於一念頃，悉能得知生死業報，過去現在及以當來，一切眾生所有心數。又彼行人能以一身，種種化作一切佛身、帝釋天身、梵天王身、那羅延身、摩醯首羅身、四天王身、轉輪聖王身，乃至水火遍虛空。又復彼人如是念者，能一念中一切十方地及虛空種種華滿七寶充遍，一切眾香傘蓋幢幡、種種衣裳、種種纓絡，一切虛空皆悉能滿。

「若復有人至心修習此四禪地依止唸佛三昧，一一差別諦識了達。時彼眾生如是無量惡業悉盡，如是無量福德精進種種三昧、種種陀羅尼、種種忍及五神通，于余乘中速得滿足，

【現代漢語翻譯】 現代漢語譯本： 『善男子！如果有人這樣專注于唸誦而不散亂，修習四禪定境，依止心念陀羅尼（一種專注的咒語或修行方法），那麼這個眾生的一切業障，包括煩惱障、法障，以及罪業都會消盡，唯獨五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、破壞正法、誹謗聖人這幾種罪業無法消除。 『如果有人喜歡這樣修行，能夠像上面所說的那樣修習唸佛三昧（通過唸佛達到專注的禪定狀態），那麼他可以在一天一夜之間口誦一切佛法，以及一切外道十八種論的智慧精髓，所有這些經文的意義和文章都能記住，不會遺忘。又在一天一夜之間，他可以獲得四禪定、四種神通（天眼通、天耳通、他心通、宿命通）、四無量心（慈、悲、喜、舍）、四種辯才（法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯），以及四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），所有這些法都能成就並圓滿獲得。這樣修行的人，甚至可以在一彈指的時間內到達一個佛剎（佛的國土）乃至無量佛剎。又可以用一隻腳震動無量佛剎，甚至可以震動超過這些數量的佛剎，可以用一個身體結跏趺坐（一種禪坐姿勢）遍滿所有佛剎。這樣的世界可以充滿水，可以知道十方世界如塵土般多的數量，可以用七寶充滿各個國界。 『而且這個人可以在一念之間，完全知道生死業報，過去、現在以及未來一切眾生的所有心念。而且這個修行人可以用一個身體，化現成各種佛身、帝釋天身（天神之王）、梵天王身（創造之神）、那羅延身（毗濕奴神）、摩醯首羅身（濕婆神）、四天王身（守護世界的四位天神）、轉輪聖王身（統治世界的理想君主），乃至化現水火遍滿虛空。而且這個人如果這樣唸誦，可以在一念之間，使一切十方大地和虛空充滿各種鮮花，充滿七寶，充滿各種香、傘蓋、幢幡、各種衣裳、各種瓔珞，一切虛空都能充滿。 『如果有人至誠修習這四禪定境，依止唸佛三昧，能夠一一分別清楚地認識和了解其中的差別，那麼這個眾生無量的惡業都會消盡，無量的福德、精進、各種三昧、各種陀羅尼（咒語或總持法門）、各種忍辱以及五神通，在其他乘（佛教的修行途徑）中可以迅速得到滿足。』

【English Translation】 English version: 'Good man! If there is someone who, with such focused and unwavering mind, practices the four Dhyana grounds, relying on the mind-mantra Dharani (a focused mantra or practice), then all karmic obstacles of that being, including afflictive obstacles, dharma obstacles, and sinful deeds, will be exhausted, except for the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing a Buddha to bleed), destroying the true Dharma, and slandering the sages.' 'If there is someone who enjoys such practice, and is able to practice the Buddha-recitation Samadhi (a state of focused meditation achieved through reciting the Buddha's name) as described above, then within one day and one night, they can recite all the Buddha's teachings, as well as the wisdom essence of the eighteen treatises of all non-Buddhist paths. They can remember all the meanings and texts of these scriptures without forgetting. Also, within one day and one night, they can attain the four Dhyanas, the four supernatural powers (divine eye, divine ear, mind-reading, and recollection of past lives), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four kinds of eloquence (eloquence in dharma, eloquence in meaning, eloquence in language, and eloquence in joyful speech), and the four formless Samadhis (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception). All these dharmas can be achieved and fully attained. Those who practice in this way can even reach one Buddha-land (a Buddha's realm) or countless Buddha-lands in the time it takes to snap one's fingers. They can also shake countless Buddha-lands with one foot, and even shake more Buddha-lands than that. They can sit in the lotus position (a meditative posture) with one body, filling all Buddha-lands. Such a world can be filled with water, and they can know the number of worlds in the ten directions, as numerous as dust particles. They can fill all realms with the seven treasures.' 'Moreover, in a single thought, this person can fully know the karmic retribution of birth and death, the past, present, and future thoughts of all sentient beings. Furthermore, this practitioner can use one body to transform into various Buddha bodies, the bodies of Indra (king of the gods), Brahma (the creator god), Narayana (Vishnu), Maheshvara (Shiva), the Four Heavenly Kings (the four guardian gods of the world), the Universal Monarch (an ideal ruler of the world), and even transform into water and fire filling the void. Moreover, if this person recites in this way, in a single thought, they can fill all the lands and space in the ten directions with various flowers, fill them with the seven treasures, fill them with various fragrances, parasols, banners, various garments, and various ornaments, filling all of space.' 'If there is someone who sincerely practices these four Dhyana grounds, relying on the Buddha-recitation Samadhi, and can clearly recognize and understand the differences in each, then all the immeasurable evil karma of this being will be exhausted. Immeasurable merit, diligence, various Samadhis, various Dharanis (mantras or comprehensive teachings), various forms of patience, and the five supernatural powers can be quickly fulfilled in other vehicles (paths of Buddhist practice).'

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流轉海中畢定疾出，除五無間、謗法誹聖，不得是法。彼人應須經七七日，此四禪地依止唸佛三昧心內熏修，於此法中常說修習不捨離者一切罪盡。若不專心罪兩分盡，平常用心罪一分盡，如是修習須精進心純信敬心，能如是者彼惡乃盡。

「若復有人此四禪地依止唸佛三昧，或天中說，或人中說，若彼天人信心聽受如此三昧，內自思惟生於歡喜。如是之人若在牢獄五鎖系身，或復余處受辛苦者悉得免脫。若失生活或復求財，或打或燒或臨河水，或被毒藥或為種種怨家來侵，或一切鬼或一切幻，或復國王種種怖畏，或自家中斗諍口舌，或復他人橫來瞋怒，或死怖畏或惡道中欲墮怖畏，如是怖畏此業皆盡生人天中。

「若復有人一聞如是四禪地依止唸佛三昧，至心信受如是念佛三昧，有大勢力，有大利益，小小用心尚得如是，何況至心無有疑惑！」

說此三昧法時，眾中八十六頻婆羅那由他百千從十方來諸天人等，過去已曾為此三昧所熏修者，皆悉獲得如上所說。復有八十四那由他眾生得苦智忍，無量眾生得此三昧，或須陀洹至羅漢果。

無量眾生髮菩提心時，彼離暗五百魔女，承佛神力在魔王宮，悉皆得此唸佛三昧，悉捨本形得男子身；曾於過去修學如是念佛三昧故。時此五百諸魔王女得三

【現代漢語翻譯】 現代漢語譯本：在生死輪迴的大海中必定能迅速解脫，但除了犯下五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗佛法和聖賢的人之外，都能得到這個法門。那些人需要經過七七四十九天，在這四禪定境中依止唸佛三昧，在內心熏修，如果能在這個法門中常常修習而不捨離，一切罪業都能消除。如果不能專心，罪業會消除一半；如果只是平常心修習，罪業會消除一部分。像這樣修習，必須要有精進心和純凈的信心與恭敬心，能夠這樣做的，他們的罪惡才能消除。 如果有人在這四禪定境中依止唸佛三昧，或者在天界宣說，或者在人間宣說，如果那些天人或人有信心聽聞並接受這個三昧，內心自然會生起歡喜。這樣的人，如果身處牢獄被五種枷鎖束縛，或者在其他地方遭受痛苦，都能得到解脫。如果失去生計或者求財不順，或者遭受毆打、火燒、面臨溺水，或者被毒藥所害，或者被各種怨家侵擾，或者被一切鬼怪或幻象所困，或者面臨國王的各種恐嚇，或者家中發生爭鬥口角，或者無端遭受他人的嗔怒，或者面臨死亡的恐懼，或者害怕墮入惡道，這些恐懼和業障都會消除，並能轉生到人天善道。 如果有人一聽到這四禪定境依止唸佛三昧，就至誠地信受這個唸佛三昧，這個三昧有強大的力量和巨大的利益，即使稍微用心都能得到這樣的好處，更何況是至誠專心、沒有絲毫疑惑的人呢！ 當宣說這個三昧法時，眾中有八十六頻婆羅那由他（頻婆羅：數量單位，那由他：數量單位）百千從十方來的諸天人等，他們過去曾經被這個三昧所熏修，都獲得了上面所說的利益。還有八十四那由他眾生得到了苦智忍（對苦諦的智慧和忍耐），無量眾生得到了這個三昧，或者證得了須陀洹（初果）到阿羅漢（四果）的果位。 當無量眾生髮起菩提心時，那些離開黑暗的五百魔女，承蒙佛陀的神力，在魔王宮中，都得到了這個唸佛三昧，都捨棄了原本的女性身體，得到了男子身；這是因為她們過去曾經修學過這個唸佛三昧的緣故。當時，這五百魔王女都得到了三

【English Translation】 English version: In the sea of transmigration, one will certainly be quickly liberated, except for those who commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), slander the Dharma, and defame the sages; they cannot obtain this Dharma. Those people need to spend forty-nine days, relying on the Samadhi of Buddha Recitation in these four meditative states, cultivating internally. If they constantly practice this Dharma without abandoning it, all their sins will be eradicated. If they are not focused, half of their sins will be eradicated; if they practice with an ordinary mind, a portion of their sins will be eradicated. Such practice requires a diligent mind and pure faith and reverence. Those who can do so will have their evil deeds eradicated. If someone relies on the Samadhi of Buddha Recitation in these four meditative states, whether they preach it in the heavens or in the human realm, if those heavenly beings or humans listen with faith and accept this Samadhi, joy will naturally arise in their hearts. Such people, if they are in prison bound by five chains, or suffering elsewhere, will all be freed. If they lose their livelihood or have difficulty seeking wealth, or are beaten, burned, facing drowning, poisoned, attacked by various enemies, troubled by all ghosts or illusions, facing various threats from the king, experiencing domestic disputes, or being unjustly angered by others, or facing the fear of death, or the fear of falling into evil realms, these fears and karmic obstacles will be eliminated, and they will be reborn in the good realms of humans and heavens. If someone hears of this Samadhi of Buddha Recitation relying on the four meditative states, and sincerely believes and accepts this Samadhi, this Samadhi has great power and great benefits. Even with a little effort, one can obtain such benefits, let alone those who are sincere and without any doubt! When this Dharma of Samadhi was being preached, among the assembly, eighty-six Pimbara Nayutas (Pimbara: a unit of number, Nayuta: a unit of number) of hundreds of thousands of heavenly beings and humans from the ten directions, who had been cultivated by this Samadhi in the past, all obtained the benefits mentioned above. Furthermore, eighty-four Nayutas of beings obtained the forbearance of the wisdom of suffering, and countless beings obtained this Samadhi, or attained the fruits from Srotapanna (stream-enterer) to Arhat (fourth fruit). When countless beings generated the Bodhi mind, those five hundred demonesses who had left the darkness, through the Buddha's divine power, in the demon king's palace, all obtained this Samadhi of Buddha Recitation, and all abandoned their original female bodies and obtained male bodies; this was because they had practiced this Samadhi of Buddha Recitation in the past. At that time, these five hundred demonesses all obtained the three

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昧已及男子身，心生歡喜欲往佛所，一切化作大梵天身，一一梵王無量千億眷屬圍繞；或作無量帝釋天身，亦有千億眷屬圍繞。各以無量種種音樂種種莊嚴，如是化已從魔宮下，向如來所設於供養，種種華鬘、末香、涂香散於佛上，頂禮佛足右繞三匝。卻住一面。

大方等大集經日藏分升須彌山頂品第十一

爾時，佛告光味菩薩摩訶薩言：「善男子！汝今當知，彼一切龍惡道中生罪業悉盡。」

復告光味：「空觀心念故。」

時光味言：「如是，世尊！如來清凈戒行具足，如來當爲一切諸龍作莊嚴故。」

「複次，光味！我於是時實為諸龍，不可思議業報差別欲廣說故。」

爾時，一切諸色慾天，乃至夜叉、鳩槃茶等，從虛空中雨種種華、散種種香、衣服、幢幡、七寶瓔珞、種種伎樂。無量百千億那由他，一時俱作歌詠贊嘆出妙音聲，人與非人僉然恭敬。

爾時，世尊從座而起，四面顧視向北方看：「此何處山與須彌接，近彼欲界及於色天？」

爾時，如來與諸大眾，菩薩、聲聞、天、人、龍神、一切八部四面圍繞，前後導從趣須彌山。是時，如來欲以足步躡于山根，次第登上。大梵天等知佛欲升須彌山頂，即為如來化作七寶階橋，持諸天衣及華香末種種校飾。如

【現代漢語翻譯】 現代漢語譯本：當魔（Ma）已經變成男子身時，心中歡喜想要前往佛陀所在之處，於是將自己化作大梵天（Mahabrahma）的身形，每一個梵天王都有無量千億的眷屬圍繞；或者化作無量帝釋天（Indra）的身形，也有千億眷屬圍繞。他們各自以無量種種音樂和種種莊嚴來裝飾自己，這樣變化之後，從魔宮下來，前往如來所在之處進行供養，將種種花鬘、末香、涂香散在佛陀身上，頂禮佛足，右繞三匝，然後退到一旁站立。 《大方等大集經·日藏分·升須彌山頂品》第十一 這時，佛陀告訴光味菩薩摩訶薩（Guangwei Bodhisattva Mahasattva）說：『善男子！你現在應當知道，那些一切龍在惡道中所生的罪業都已消盡。』 又告訴光味：『這是因為他們以空觀的心念的緣故。』 當時光味說：『是的，世尊！如來清凈的戒行圓滿具足，如來應當為一切諸龍作莊嚴。』 『再者，光味！我這時實際上是爲了諸龍，想要廣泛宣說不可思議的業報差別。』 這時，一切諸天（Deva），乃至夜叉（Yaksa）、鳩槃茶（Kumbhanda）等，從虛空中降下種種花、散佈種種香、衣服、幢幡、七寶瓔珞、種種伎樂。無量百千億那由他（Nayuta）同時一起歌詠贊嘆，發出美妙的聲音，人和非人都恭敬地注視著。 這時，世尊從座位上站起來，四面環顧，向北方看去：『這是什麼山與須彌山（Sumeru）相接，靠近欲界（Kamadhatu）和色界天（Rupadhatu）？』 這時，如來與大眾，菩薩、聲聞（Sravaka）、天、人、龍神、一切八部（Naga and other eight kinds of supernatural beings）四面圍繞，前後引導，前往須彌山。這時，如來想要用腳踩在山根，次第登上。大梵天等知道佛陀想要登上須彌山頂，就為如來化作七寶階橋，拿著諸天衣服和花香末等種種裝飾。

【English Translation】 English version: When Mara (Ma) had already transformed into a male body, his heart filled with joy and he desired to go to where the Buddha was. He then transformed himself into the form of Mahabrahma (Great Brahma), with each Brahma King surrounded by countless billions of attendants; or he transformed into the form of countless Indras (Emperor of Gods), also surrounded by billions of attendants. Each of them adorned themselves with countless kinds of music and various decorations. Having transformed in this way, they descended from Mara's palace and went to where the Tathagata was to make offerings, scattering various flower garlands, powdered incense, and fragrant ointments upon the Buddha. They prostrated at the Buddha's feet, circumambulated him three times to the right, and then stood aside. The Great Vaipulya Sutra of the Great Collection, Chapter Eleven: The Division of the Sun Treasury, Ascending Mount Sumeru At that time, the Buddha said to the Bodhisattva Mahasattva Guangwei (Light Taste): 'Good man! You should know now that all the karmic offenses of those dragons born in evil realms have been completely extinguished.' He further told Guangwei: 'This is because of their minds contemplating emptiness.' At that time, Guangwei said: 'Yes, World Honored One! The Tathagata's pure precepts and conduct are complete and perfect. The Tathagata should adorn all the dragons.' 'Furthermore, Guangwei! At this time, I am actually for the sake of the dragons, wanting to extensively explain the inconceivable differences in karmic retribution.' At this time, all the Devas (gods), and even Yakshas (demons), Kumbhandas (a type of demon), etc., rained down various flowers from the void, scattered various fragrances, clothing, banners, seven-jeweled ornaments, and various musical instruments. Countless hundreds of thousands of billions of Nayutas (a large number) simultaneously sang praises, emitting wonderful sounds, and both humans and non-humans gazed upon them with reverence. At this time, the World Honored One rose from his seat, looked around in all four directions, and looked towards the north: 'What mountain is this that connects with Mount Sumeru (the central world-mountain), close to the Desire Realm (Kamadhatu) and the Form Realm (Rupadhatu)?' At this time, the Tathagata, surrounded by the great assembly, Bodhisattvas, Sravakas (hearers), Devas, humans, dragon gods, and all the eight kinds of supernatural beings, was guided to Mount Sumeru. At this time, the Tathagata intended to step on the base of the mountain with his feet and ascend gradually. The Mahabrahmas and others, knowing that the Buddha wanted to ascend to the summit of Mount Sumeru, immediately transformed a seven-jeweled staircase for the Tathagata, holding various heavenly garments, flower incense, and other decorations.

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是作已，前白佛言：「惟愿如來行我橋上。」

他化樂天亦為佛故，用閻浮金化作寶橋，以龍栴檀末而散橋上，作如是言：「惟愿如來行我橋上。」

化自樂天亦為佛故，用諸天金化作寶橋，種種牛頭細栴檀末散於橋上，作如是言：「惟愿如來行我橋上。」

兜率陀天亦為佛故，以諸天銀化作寶橋，以諸種種應時所出微妙之香名黑栴檀末而散橋上，作如是言：「惟愿如來行我橋上。」

須夜摩天亦為如來，以天琉璃化作寶橋，散諸種種多摩羅葉細末香，作如是言：「惟愿如來行我橋上。」

天帝釋亦為佛故，以赤真珠化作寶橋，以天種種栴檀一切寶末用散橋上，又以天繒七寶妙網而羅覆之。覆已，作如是言：「惟愿如來行我橋上。」

如是四鎮四大天王，亦以珍琦天石藏寶，為如來故化作寶橋，亦持細妙種種天衣覆于橋上。覆已，作如是言：「惟愿如來，從我橋上上須彌山。」

是時，四大阿修羅王並其眷屬，為如來故，以其所出摩娑羅寶化作寶橋，持天金銀細末之屑散於橋上。散已，作如是言：「惟愿如來行我橋上。」

爾時，世尊為彼一切梵釋四鎮及阿修羅諸天王等，以憐愍故一時化作八佛如來，三十二相、八十種好無有殊異，八部、四眾菩薩聲聞圍繞導從。

【現代漢語翻譯】 現代漢語譯本 事情完成後，他們上前稟告佛陀：『唯愿如來行走在我所造的橋上。』 他化自在天（欲界第六天）也爲了佛陀的緣故，用閻浮金（一種黃金）化作寶橋，將龍栴檀末散在橋上，並說道：『唯愿如來行走在我所造的橋上。』 化樂天（欲界第五天）也爲了佛陀的緣故，用諸天金化作寶橋，將各種牛頭細栴檀末散在橋上，並說道：『唯愿如來行走在我所造的橋上。』 兜率陀天（欲界第四天）也爲了佛陀的緣故，用諸天銀化作寶橋，將各種應時而出的微妙香，名為黑栴檀末，散在橋上，並說道：『唯愿如來行走在我所造的橋上。』 須夜摩天（欲界第三天）也爲了如來的緣故，用天琉璃化作寶橋，散上各種多摩羅葉細末香，並說道：『唯愿如來行走在我所造的橋上。』 天帝釋（忉利天之主）也爲了佛陀的緣故，用赤真珠化作寶橋，將各種天栴檀和一切寶末散在橋上，又用天繒七寶妙網覆蓋其上。覆蓋完畢后，說道：『唯愿如來行走在我所造的橋上。』 如此四鎮（指四方守護神）和四大天王，也用珍奇的天石藏寶，爲了如來的緣故化作寶橋，並用細妙的各種天衣覆蓋在橋上。覆蓋完畢后，說道：『唯愿如來，從我所造的橋上登上須彌山。』 這時，四大阿修羅王（非天神）和他們的眷屬，爲了如來的緣故，用他們所出的摩娑羅寶化作寶橋，將天金銀細末之屑散在橋上。散完后，說道：『唯愿如來行走在我所造的橋上。』 那時，世尊爲了憐憫一切梵天、帝釋、四鎮以及阿修羅諸天王等，一時化作八尊佛如來，具有三十二相、八十種好，沒有絲毫差異，八部（天龍八部）、四眾（比丘、比丘尼、優婆塞、優婆夷）菩薩聲聞圍繞引導。

【English Translation】 English version Having completed their work, they approached the Buddha and said, 'We beseech the Tathagata to walk upon the bridge I have made.' The Paranirmitavasavartin Deva (the sixth heaven of the desire realm), also for the sake of the Buddha, transformed Jambudvipa gold (a type of gold) into a precious bridge, scattered dragon sandalwood powder on the bridge, and said, 'We beseech the Tathagata to walk upon the bridge I have made.' The Nirmanarati Deva (the fifth heaven of the desire realm), also for the sake of the Buddha, transformed various heavenly gold into a precious bridge, scattered various ox-head fine sandalwood powder on the bridge, and said, 'We beseech the Tathagata to walk upon the bridge I have made.' The Tusita Deva (the fourth heaven of the desire realm), also for the sake of the Buddha, transformed various heavenly silver into a precious bridge, scattered various exquisite fragrances that appear in due season, called black sandalwood powder, on the bridge, and said, 'We beseech the Tathagata to walk upon the bridge I have made.' The Yama Deva (the third heaven of the desire realm), also for the sake of the Tathagata, transformed heavenly lapis lazuli into a precious bridge, scattered various Tamala leaf fine powder fragrances, and said, 'We beseech the Tathagata to walk upon the bridge I have made.' Shakra, Lord of the Devas (the ruler of Trayastrimsha Heaven), also for the sake of the Buddha, transformed red pearls into a precious bridge, scattered various heavenly sandalwood and all precious powders on the bridge, and also covered it with a heavenly silk seven-jeweled net. Having covered it, he said, 'We beseech the Tathagata to walk upon the bridge I have made.' Thus, the four guardians (referring to the four directional guardian deities) and the four great heavenly kings, also using precious heavenly stones and treasures, transformed them into a precious bridge for the sake of the Tathagata, and covered the bridge with fine and exquisite heavenly garments. Having covered it, they said, 'We beseech the Tathagata to ascend Mount Sumeru from the bridge I have made.' At this time, the four great Asura kings (non-god deities) and their retinues, for the sake of the Tathagata, transformed the Masara jewels they produced into a precious bridge, and scattered fine heavenly gold and silver powder on the bridge. Having scattered it, they said, 'We beseech the Tathagata to walk upon the bridge I have made.' At that time, the World Honored One, out of compassion for all the Brahma, Shakra, the four guardians, and the Asura heavenly kings, simultaneously transformed into eight Buddha Tathagatas, possessing the thirty-two marks and eighty minor characteristics, without any difference, surrounded and guided by the eight classes (Devas, Nagas, etc.), and the four assemblies (monks, nuns, laymen, laywomen), Bodhisattvas, and Sravakas.

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彼一切天阿修羅等，如是大設諸莊嚴已，時佛世尊即上寶橋升須彌頂，或余處起，或余處去。彼八如來身大明耀，一一佛身皆放光明，如百千億日月之光一時照明。

如是八佛放身光已，時諸龍眾一切皆在此佉羅山聖人處所集聚而住，諸龍見已一切怪言：「此是何處八大護世，今來依止於須彌山？」

爾時，難陀、優波難陀龍王作如是言：「此是梵天一切欲色圍繞而住，一切天中最為殊勝到智慧岸，憐愍我等故來至此。今一切龍若欲得出此苦獄者皆可禮敬。」

是時，阿那婆蹋多龍王作如是言：「此非梵天乃是魔王，于欲界中威力自在，愍我等故，妻子、眷屬皆悉圍繞，為欲界中一切眾生脫于怖畏，故來是中救我龍厄。」

時地利致色龍王作如是言：「此非魔王。乃是欲界他化等天故來此中，欲令一切諸龍解脫。」

爾時，眾中一切龍王，皆發大聲作如是言：「愿諸天等，與我解脫；與我解脫，施我安樂，令我早得出於此獄。」

時娑伽羅龍王復作是言：「彼非兜率化自樂等，此是天主釋提桓因所放光明，照于欲界及四天下。觀彼一切四域眾生樂於善法。汝等一切起慈悲心，更勿生瞋，于彼天所求乞解脫速離此苦。」

時善住龍王作如是言：「此非帝釋，乃是一切諸色界

【現代漢語翻譯】 現代漢語譯本 那時，所有天神、阿修羅（非天神，好戰的神）等，都像這樣盛大地佈置好各種莊嚴的裝飾后，佛陀世尊就登上寶橋，升到須彌山頂，或者在其他地方出現，或者到其他地方去。那八位如來（佛的稱號）身放光明，光芒耀眼，每一位佛身都放出光明，如同成百上千億個太陽的光芒同時照耀。 當這八位佛陀放出光芒后，所有的龍眾都聚集在佉羅山（山名）聖人的住所。龍眾看到后，都驚異地說：『這是哪裡的八大護世（守護世界的神），現在來到須彌山這裡？』 當時，難陀（龍王名）、優波難陀（龍王名）龍王這樣說道：『這是梵天（印度教主神），被一切欲界和色界的天神圍繞著，在一切天神中最殊勝，到達智慧的彼岸，憐憫我們才來到這裡。現在，所有的龍如果想脫離這苦難的牢獄，都可以禮敬他們。』 這時，阿那婆蹋多（龍王名）龍王這樣說道：『這不是梵天，而是魔王，在欲界中威力自在，憐憫我們，所以帶著妻子、眷屬都來圍繞著，爲了讓欲界中的一切眾生脫離恐懼，才來到這裡救我們龍的災難。』 這時，地利致色（龍王名）龍王這樣說道：『這不是魔王。而是欲界他化自在天（欲界最高天的天神）等天神來到這裡，想要讓所有的龍都得到解脫。』 當時，眾龍王都大聲說道：『愿諸天神，給我們解脫；給我們解脫，賜予我們安樂，讓我們早日脫離這牢獄。』 這時，娑伽羅（龍王名）龍王又說道：『他們不是兜率天（欲界第四天）的化樂天等，這是天主釋提桓因（帝釋天）所放的光明，照耀著欲界和四大部洲（佛教宇宙觀中的世界）。觀察那些四大部洲的一切眾生都樂於行善。你們都要生起慈悲心，不要再生嗔恨，向那些天神祈求解脫，迅速脫離這苦難。』 這時，善住（龍王名）龍王這樣說道：『這不是帝釋天，而是一切諸佛』

【English Translation】 English version Then, all the Devas (gods), Asuras (demigods, warlike deities), and others, having thus magnificently arranged all the decorations, the Buddha, the World Honored One, ascended the jeweled bridge, rising to the summit of Mount Sumeru, or appearing in other places, or going to other places. Those eight Tathagatas (title of a Buddha) shone with great brilliance, each Buddha's body emitting light, like the light of hundreds of thousands of millions of suns illuminating at once. After these eight Buddhas emitted their light, all the Naga (dragon) hosts gathered and stayed at the sacred place of the sage on Mount Khara. Upon seeing this, the Nagas all exclaimed in astonishment, 'Who are these eight great protectors of the world, who have now come to dwell on Mount Sumeru?' At that time, the Naga kings Nanda and Upananda spoke thus, 'This is Brahma (Hindu creator god), surrounded by all the gods of the desire and form realms, the most supreme among all the gods, having reached the shore of wisdom, and has come here out of compassion for us. Now, all the Nagas who wish to escape this prison of suffering may pay homage to them.' Then, the Naga king Anavatapta spoke thus, 'This is not Brahma, but Mara (demon king), who has power in the desire realm, and out of compassion for us, has come surrounded by his wives and retinue, in order to free all beings in the desire realm from fear, and has come here to save us from the calamity of the Nagas.' Then, the Naga king Dhritarashtra spoke thus, 'This is not Mara. Rather, it is the gods of the Paranirmitavasavartin (highest heaven of the desire realm) and other heavens who have come here, wishing to liberate all the Nagas.' At that time, all the Naga kings in the assembly cried out loudly, saying, 'May the gods grant us liberation; grant us liberation, bestow upon us peace, and let us quickly escape this prison.' Then, the Naga king Sagara spoke again, 'They are not the Tushita (fourth heaven of the desire realm) gods who delight in their own transformation, this is the light emitted by the Lord of the Gods, Shakra (Indra), illuminating the desire realm and the four continents (worlds in Buddhist cosmology). Observe that all beings in those four continents delight in virtuous practices. All of you should arouse compassion, and not generate anger again, and seek liberation from those gods, and quickly escape this suffering.' Then, the Naga king Sunitha spoke thus, 'This is not Shakra, but all the Buddhas'

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天，舍于禪樂從彼下來，欲雨法雨與眾生樂。汝諸龍等一切至心禮拜乞救。」

時毗昌伽蘇脂龍王復作是言：「此非色天神通力來，是四天王毗沙門等，為護四方各各自將眷屬而來，欲除罪惡諸眾生故。」

爾時，寶護龍王復作是言：「此非四天王，我見染衣剃除鬚髮身服袈裟，相好端然盛德自在，為諸天人之所瞻仰，恭敬供養合掌圍繞，如日月天星宿遍繞。此八大聖皆悉顯赫，堅固照明身紫金光，三十二相慈悲一切，於三界中得受供養。」

爾時，毗昌伽蘇脂龍王更如是言：「真實導師我親見來，能救能護一切眾生能竭苦海，能於此獄與解脫樂，今近住此須彌山頂。如是世尊神通力故，此須彌頂忽更廣闊，八十四百千逾阇那。」

爾時，欲色一切諸天，各欲供養于如來故，為佛造作七寶階橋，樓閣梯橙次第節級，乃至上到阿迦膩吒天。各以種種不可思議天雜琉璃羅網校飾，猶如寶蓋巧妙少雙，一切眾生見無厭足，無量百千種種珍寶以用莊嚴，種種天衣、種種瓔珞、種種傘蓋、繒彩幢幡、䗍鼓鐘鈴、花香伎樂，如是供養遍滿虛空。

爾時，世尊告帝釋言：「天主！如是三千大千世界娑婆剎土，一切諸佛，並大菩薩摩訶薩、大阿羅漢、大仙聖人，及樂福德大力魔王，種種色慾天、龍、夜

【現代漢語翻譯】 現代漢語譯本：天神們捨棄了禪定的快樂，從天上下來，想要降下佛法甘露，給予眾生快樂。你們這些龍族，都應該一心一意地禮拜，祈求救護。 當時，毗昌伽蘇脂龍王（Vicanghasuci，龍王名）又說道：『這不是色界天神的神通力量所致，而是四大天王中的毗沙門天王（Vaisramana，北方守護神）等，爲了守護四方，各自帶領眷屬而來，想要消除眾生的罪惡。』 這時，寶護龍王又說道：『這不是四大天王，我看到的是身穿染色衣服，剃除了鬚髮，身披袈裟，相貌莊嚴美好，具有盛大的德行和自在，被諸天人和人們所瞻仰，恭敬供養，合掌圍繞，就像日月星辰環繞一樣。這八位大聖都非常顯赫，堅固地照耀著紫金色的光芒，具有三十二種殊勝的相貌，慈悲對待一切眾生，在三界之中接受供養。』 當時，毗昌伽蘇脂龍王又這樣說道：『真正的導師，我親眼見到他來了，他能夠救護一切眾生，能夠竭盡苦海，能夠在這個地獄中給予解脫的快樂，現在就住在須彌山頂附近。因為世尊的神通力量，這須彌山頂忽然變得更加廣闊，有八十四百千由旬（Yojana，古印度長度單位）。』 當時，欲界和色界的一切諸天，都想要供養如來，所以為佛建造了七寶階梯橋樑，樓閣和梯子層層相連，一直延伸到阿迦膩吒天（Akanistha，色界最高天）。他們各自用種種不可思議的天界雜色琉璃羅網裝飾，就像寶蓋一樣巧妙無比，一切眾生看了都感到無比歡喜，用無量百千種珍寶來莊嚴，還有種種天衣、種種瓔珞、種種傘蓋、絲綢彩旗、鼓鐘鈴鐺、花香和伎樂，這樣的供養遍滿了虛空。 當時，世尊告訴帝釋天（Indra，天神之王）說：『天主！像這樣的三千大千世界娑婆國土（Saha，我們所處的世界），一切諸佛，以及大菩薩摩訶薩（Mahasattva，偉大的菩薩）、大阿羅漢（Arhat，已證悟的聖者）、大仙聖人，以及喜歡福德的大力魔王，種種天、龍、夜叉（Yaksa，守護神）……』

【English Translation】 English version: The gods, abandoning the joy of meditation, descended from the heavens, desiring to rain down the Dharma rain and give joy to all beings. You dragons, all of you should wholeheartedly bow down and beg for salvation. At that time, the Dragon King Vicanghasuci spoke again, saying: 'This is not due to the power of the gods of the Form Realm, but rather the Four Heavenly Kings, such as Vaisramana, who, to protect the four directions, have each come with their retinues, desiring to eliminate the sins of all beings.' Then, the Dragon King Bhauraksa spoke again, saying: 'These are not the Four Heavenly Kings. I see those who wear dyed robes, have shaved their heads and beards, are clad in kasaya robes, have dignified and beautiful appearances, possess great virtue and freedom, and are revered by gods and humans, who respectfully make offerings, join their palms, and surround them, like the sun, moon, and stars in their orbits. These eight great saints are all illustrious, firmly shining with purple-gold light, possessing the thirty-two auspicious marks, and are compassionate to all beings, receiving offerings in the three realms.' At that time, the Dragon King Vicanghasuci spoke again, saying: 'The true teacher, I have personally seen him come, he is able to save and protect all beings, able to exhaust the sea of suffering, and able to give the joy of liberation in this hell. Now he is dwelling near the summit of Mount Sumeru. Because of the power of the World Honored One, the summit of Mount Sumeru has suddenly become more vast, extending eighty-four hundred thousand yojanas (an ancient Indian unit of distance).' At that time, all the gods of the Desire and Form realms, desiring to make offerings to the Tathagata, built seven-jeweled stairways and bridges for the Buddha, with pavilions and ladders arranged in successive levels, extending all the way up to the Akanistha Heaven (the highest heaven in the Form Realm). They each adorned them with various inconceivable celestial colored-glass nets, which were as exquisite as jeweled canopies, and all beings who saw them were filled with joy. They used countless hundreds and thousands of treasures to decorate them, as well as various celestial garments, various necklaces, various parasols, silk banners, drums, bells, flowers, fragrances, and music, such offerings filling the entire void. At that time, the World Honored One said to Indra: 'Lord of the Gods! In this Saha world of the three thousand great thousand worlds, all the Buddhas, as well as the great Bodhisattva Mahasattvas, great Arhats, great sages, and powerful demon kings who delight in merit, various gods, dragons, yakshas (a type of guardian spirit)...'

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叉、人、非人等，於此三千大千剎住受用皆訖。如是帝釋！此須彌山，如來世尊、十方佛剎諸來菩薩、大阿羅漢一切聖人，樂福魔王、大德諸天，乃至於龍、夜叉、羅剎、人、及非人，此須彌山皆悉停住，汝諸天等當來世中多得勢力。」

時天帝釋白佛言：「若佛如來憐愍我者，如是受用神通力作，及此三千大千世界娑婆剎中所有菩薩、大阿羅漢、大梵魔王、他化樂天、諸帝釋天，乃至於此娑婆世界所有天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦婁羅王、緊那羅王、摩睺羅伽王；復有大力福德眾生、天中聖人、人中聖人，一切皆來供養佛故，見於佛故，禮拜佛故，聽於法故。如是等眾，此須彌山若受用者，我于當來增大勝樂得大安隱。」

爾時，世尊受帝釋天于彼中住，端坐正念熙怡微笑。笑已，口中出種種光：青色、黃色、赤色、白色、紫頗梨色，照此三千大千佛剎之中。百億魔王宮、百億帝釋宮、百億梵天宮、百億一切諸天王宮、百億阿修羅王宮、百億聖人牟尼住處，是一切光如是照已，如上所說一切福德大力魔王，乃至聖人一切驚覺，各各尋光乘神通力，如一念頃來到於此須彌山頂。

爾時，世尊現神光已告帝釋言：「天主！如是三千大千世界一佛剎中，則有百億須彌山王。是時一切諸

【現代漢語翻譯】 現代漢語譯本：夜叉（Yaksha，一種守護神）、人、非人等，在這三千大千世界中居住並享受一切。帝釋（Indra，天神之王）啊！這座須彌山（Sumeru，宇宙中心的神山），如來世尊（Tathagata，佛的稱號）、十方佛剎（Buddha-ksetra，佛的國土）的諸位菩薩（Bodhisattva，追求覺悟的修行者）、大阿羅漢（Arhat，已證悟的聖者）一切聖人，樂福魔王（Mara，阻礙修行的魔王）、大德諸天（Deva，天神），乃至龍（Naga，神龍）、夜叉、羅剎（Rakshasa，惡鬼）、人以及非人，都居住在這須彌山上，你們這些天神將來會獲得更大的力量。 當時，天帝釋（Indra，天神之王）對佛說：『如果佛如來（Tathagata，佛的稱號）憐憫我，像這樣運用神通力，以及這三千大千世界娑婆剎（Saha-ksetra，我們所處的世界）中所有的菩薩、大阿羅漢、大梵魔王（Mahabrahma，梵天之王）、他化自在天（Paranirmitavasavartin，欲界頂層天）、諸帝釋天，乃至這個娑婆世界所有的天王、龍王、夜叉王、乾闥婆王（Gandharva，天樂神）、阿修羅王（Asura，好戰的神）、迦樓羅王（Garuda，金翅鳥神）、緊那羅王（Kinnara，歌神）、摩睺羅伽王（Mahoraga，大蟒神）；還有大力福德的眾生、天中的聖人、人中的聖人，一切都來供養佛，見佛，禮拜佛，聽聞佛法。如果這些眾生都可以在須彌山受用，我將來會獲得更大的快樂和安穩。』 那時，世尊（Bhagavan，佛的稱號）接受了帝釋天（Indra，天神之王）的請求，在須彌山中安住，端坐正念，面帶微笑。微笑之後，口中放出種種光芒：青色、黃色、赤色、白色、紫頗梨色，照耀著這三千大千佛剎之中。百億魔王宮、百億帝釋宮、百億梵天宮、百億一切諸天王宮、百億阿修羅王宮、百億聖人牟尼（Muni，聖者）的住處，這些光芒照耀之後，如上所說的一切福德大力魔王，乃至聖人，都驚醒過來，各自循著光芒，運用神通力，在一念之間來到這須彌山頂。 那時，世尊（Bhagavan，佛的稱號）顯現神光后，告訴帝釋（Indra，天神之王）說：『天主！像這樣的三千大千世界一個佛剎中，就有百億須彌山王。』這時，一切諸

【English Translation】 English version: Yakshas (a type of guardian spirit), humans, non-humans, etc., all dwell and partake in this three-thousand great thousand world system. O Indra (king of the gods)! This Mount Sumeru (the cosmic mountain at the center of the universe), the Tathagata (an epithet of the Buddha), the Bodhisattvas (beings on the path to enlightenment) from the Buddha-ksetras (Buddha-fields) of the ten directions, the great Arhats (enlightened saints), all the sages, Mara (the demon of temptation), the great virtuous Devas (gods), and even the Nagas (serpent deities), Yakshas, Rakshasas (demons), humans, and non-humans, all reside on this Mount Sumeru. You gods will gain great power in the future. At that time, the heavenly king Indra said to the Buddha, 'If the Tathagata (an epithet of the Buddha) has compassion for me, and uses his supernatural powers in this way, and if all the Bodhisattvas, great Arhats, Mahabrahma (the great Brahma), Paranirmitavasavartin (the highest heaven of the desire realm), and the various Indra heavens in this three-thousand great thousand world system of the Saha-ksetra (the world we live in), and even all the heavenly kings, Naga kings, Yaksha kings, Gandharva kings (celestial musicians), Asura kings (demigods), Garuda kings (mythical bird-like creatures), Kinnara kings (celestial musicians), and Mahoraga kings (great serpent deities) of this Saha world; and also all the beings with great power and merit, the sages among the gods, and the sages among humans, all come to make offerings to the Buddha, to see the Buddha, to bow to the Buddha, and to hear the Dharma. If these beings can all partake on Mount Sumeru, I will gain great joy and peace in the future.' Then, the Bhagavan (an epithet of the Buddha) accepted Indra's request and resided on Mount Sumeru, sitting upright in mindfulness, with a serene smile. After smiling, various lights emanated from his mouth: blue, yellow, red, white, and purple crystal colors, illuminating this three-thousand great thousand Buddha-ksetra. The palaces of a hundred billion Maras, a hundred billion Indras, a hundred billion Brahmas, a hundred billion of all the heavenly kings, a hundred billion Asura kings, and a hundred billion abodes of the sages and Munis (sages), were all illuminated by these lights. After this illumination, all the powerful and meritorious Maras, and even the sages, were awakened, and each followed the light, using their supernatural powers, and arrived at the summit of Mount Sumeru in an instant. Then, after manifesting his divine light, the Bhagavan (an epithet of the Buddha) said to Indra, 'Lord of the Heavens! In one Buddha-ksetra of this three-thousand great thousand world system, there are a hundred billion Mount Sumerus.' At that time, all the

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須彌中，此須彌山最尊最勝。何以故？我及天人一切大集在此受用度諸龍故。」說此語時無量百億帝釋天等，一切梵王皆大歡喜。

如是如來神通力故，時四龍王皆得從彼聖人住處而出。既得出已各還自方，如是娑伽羅龍王還於南方大海岸中，復其本身大如須彌，乃至舉頭到帝釋宮自見於佛。如是西方護寶龍王，北方毗昌伽蘇脂龍王，東方蘇摩呼嚧叉龍王，各還大海于舊宮中悉複本形，乃至如前須彌山頭自來見佛所。余無量那由他百千萬億，猶在彼處不能得出。時一切龍向大聖人如是稱說：「愿救濟我，愿救濟我，於此獄中令速解脫。」

爾時，難陀、優波難陀二龍王等，從佉羅山聖人住處，各以自身依須彌山，化作大橋拄帝釋宮，作如是言：「惟愿如來踏此橋上，從須彌頂下佉羅坻聖人處坐，為一切龍歸依說法。」

時帝釋天如是念言：「此龍身澀毒氣皮粗，或傷如來足不安隱。」作是念已，即以天服覆于龍身，又持天中牛頭栴檀、優羅伽娑羅栴檀、多摩跋香，此三種香及以天華種種屑末，散於橋上並蔽龍身。

時佉羅坻牟尼住處，以佛力故更增廣博，八十四億那由他百千逾阇。彼處廣已大梵天王以天金銀化作師子須彌寶座，種種莊嚴幡華帳蓋而安置之。

爾時，一切諸龍王等聞是

【現代漢語翻譯】 現代漢語譯本：在須彌山中，這座須彌山最為尊貴殊勝。為什麼呢？因為我和天人一切大眾都聚集在這裡，接受並享用諸龍的供養。』當說這話時，無量百億的帝釋天等，以及一切梵天王都非常歡喜。 由於如來的神通力，當時四位龍王都得以從那位聖人的住處出來。出來之後，各自回到自己的方位。像娑伽羅龍王回到南方的大海中，恢復了自己原本的巨大身形，大如須彌山，甚至舉頭就能看到帝釋宮，並見到佛陀。同樣，西方的護寶龍王，北方的毗昌伽蘇脂龍王，東方的蘇摩呼嚧叉龍王，各自回到大海中自己的宮殿，都恢復了原來的身形，甚至像之前一樣，頭頂須彌山來到佛陀所在之處。其餘無量那由他百千萬億的龍，仍然在那裡無法出來。當時，所有的龍都向大聖人這樣說道：『愿您救濟我們，愿您救濟我們，讓我們從這個牢獄中迅速解脫。』 那時，難陀（Nanda）和優波難陀（Upananda）二位龍王等，從佉羅山（Khara）聖人的住處，各自以自己的身體依靠須彌山，化作一座大橋，連線到帝釋宮，並這樣說道：『惟愿如來踏上這座橋，從須彌山頂下來，到佉羅坻（Kharachhi）聖人的住處坐下，為一切龍皈依說法。』 當時，帝釋天這樣想：『這些龍的身體粗糙，面板有毒，恐怕會傷到如來的腳，使他不舒適。』這樣想后，就用天衣覆蓋在龍的身上，又拿來天上的牛頭栴檀（Goshirsha Chandana）、優羅伽娑羅栴檀（Uragasara Chandana）、多摩跋香（Tamalapatra），這三種香以及天上的各種花粉，散在橋上並遮蓋龍身。 當時，佉羅坻牟尼（Kharachhi Muni）的住處，因為佛陀的力量而更加寬廣，有八十四億那由他百千逾阇（Yojana）。那個地方寬廣之後，大梵天王用天上的金銀化作獅子須彌寶座，用各種裝飾，幡、花、帳幔等來佈置它。 那時，一切龍王等聽到這些

【English Translation】 English version: Among the Sumeru mountains, this Mount Sumeru is the most honored and supreme. Why is that? Because I and all the great assembly of gods and humans are gathered here to receive and enjoy the offerings of the dragons.』 When this was said, immeasurable hundreds of billions of Indra (Indra) and all the Brahma Kings were greatly delighted. Due to the power of the Tathagata』s (Tathagata) spiritual abilities, at that time, the four Dragon Kings were able to emerge from the dwelling place of that sage. Having emerged, they each returned to their respective directions. For example, the Sagara Dragon King (Sagara) returned to the great ocean in the south, restoring his original immense form, as large as Mount Sumeru, and even by raising his head, he could see the Palace of Indra and see the Buddha. Similarly, the Guardian Treasure Dragon King of the west, the Vichanggasuji Dragon King (Vichanggasuji) of the north, and the Somahuruksha Dragon King (Somahuruksha) of the east, each returned to their own palaces in the great ocean, all restoring their original forms, even as before, with their heads reaching the top of Mount Sumeru to come and see the Buddha. The remaining immeasurable nayutas (Nayuta), hundreds of millions of billions of dragons, were still there, unable to come out. At that time, all the dragons spoke to the great sage, saying: 『May you save us, may you save us, and quickly liberate us from this prison.』 At that time, the two Dragon Kings, Nanda (Nanda) and Upananda (Upananda), and others, from the dwelling place of the sage on Mount Khara (Khara), each used their own bodies to lean against Mount Sumeru, transforming into a great bridge, connecting to the Palace of Indra, and said: 『May the Tathagata step onto this bridge, descend from the top of Mount Sumeru, and sit at the dwelling place of the sage Kharachhi (Kharachhi), to preach the Dharma for all the dragons to take refuge.』 At that time, Indra thought: 『These dragons』 bodies are rough, their skin is poisonous, and they might injure the Tathagata』s feet, making him uncomfortable.』 Having thought this, he immediately covered the dragons』 bodies with celestial garments, and also brought celestial Goshirsha Chandana (Goshirsha Chandana), Uragasara Chandana (Uragasara Chandana), and Tamalapatra (Tamalapatra) incense, these three kinds of incense, as well as various celestial flower powders, scattering them on the bridge and covering the dragons』 bodies. At that time, the dwelling place of Kharachhi Muni (Kharachhi Muni), due to the power of the Buddha, became even more vast, with eighty-four billion nayutas, hundreds of thousands of yojanas (Yojana). After that place became vast, the Great Brahma King transformed celestial gold and silver into a lion-shaped Sumeru jeweled seat, decorating it with various ornaments, banners, flowers, and canopies, and placed it there. At that time, all the Dragon Kings and others heard these

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語已，各白佛言：「世尊！惟愿憐愍救我等苦。」

佛言龍王：「汝等先應至心念佛，我當救之。」

爾時，世尊在須彌頂，告于長老憍陳如言：「憍陳如！諸佛境界奮迅神通加被之力如是說法，及此一切三千大千娑婆世界佛剎之中，所有一切無量眾生，彼諸眾生聞我說法能聽受者。

「憍陳如！一切諸法悉皆無常，一切諸法生住無常。何以故？生因緣故。如眼識生，生已住，住已念，念更生，此即是苦。是生因緣，即是苦生，即是癰瘡，即是一切十二有支，即是生老病死因緣。如是念念生滅，如眼因緣，耳鼻舌身亦復如是。

「憍陳如！住雖暫有滅更漸生，此譬如窗。此生住緣，此苦因緣，有此百種老病及死，如是展轉漸生因緣。眼見造業，隨見隨念隨念隨造，所造生死因緣無窮。

「憍陳如！如眼寂滅，光滅沒故不見眾色，如彼日沒窗中不見。若因緣滅一切患滅，十二有支一切寂滅，生死寂滅如日沒緣，耳鼻舌身亦復如是。

「憍陳如！如心寂滅所緣亦滅，此窗因緣如本不生，一切萬法亦復如是。此名苦滅一切患滅，十二有支一切寂滅，究竟生死盡諸有邊亦復如是。

「憍陳如！眾生不知眼之生滅，隨逐耳鼻舌身所染，是故流轉於五道中。我之聖法能離生死過於彼岸

【現代漢語翻譯】 現代漢語譯本：說完這些話后，他們各自對佛說：『世尊！唯愿您憐憫，救度我們脫離苦難。』 佛對龍王們說：『你們應當先至誠地念佛，我將救度你們。』 那時，世尊在須彌山頂，告訴長老憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）說：『憍陳如！諸佛的境界，奮迅神通加持的力量是這樣說法，以及這整個三千大千娑婆世界（Saha world，我們所處的宇宙）的佛剎之中，所有一切無量眾生，那些眾生聽聞我說法能夠聽受的。 『憍陳如！一切諸法（dharma，宇宙萬物）都無常，一切諸法的生住都是無常的。為什麼呢？因為有生起的因緣。比如眼識生起，生起后就存在，存在後就產生念頭，念頭又會再生起，這就是苦。這個生起的因緣，就是苦的生起，就是癰瘡，就是一切十二有支（dvādaśāṅga-pratītyasamutpāda，十二因緣），就是生老病死的因緣。這樣唸唸生滅，就像眼睛的因緣一樣，耳朵、鼻子、舌頭、身體也是如此。 『憍陳如！存在雖然暫時，但滅亡會逐漸產生，這就像窗戶一樣。這個生住的因緣，這個苦的因緣，有這百種老病和死亡，這樣輾轉逐漸產生因緣。眼睛看到就造業，隨著看到就隨著念頭，隨著念頭就隨著造作，所造的生死因緣無窮無盡。 『憍陳如！如果眼睛寂滅，光芒消逝，就看不到各種顏色，就像太陽落山後窗戶里看不到東西一樣。如果因緣滅盡，一切患難都滅盡，十二有支都寂滅，生死寂滅就像太陽落山一樣，耳朵、鼻子、舌頭、身體也是如此。 『憍陳如！如果心寂滅，所緣的也滅盡，這個窗戶的因緣就像本來沒有生起一樣，一切萬法也是如此。這叫做苦滅，一切患難都滅盡，十二有支都寂滅，最終生死都盡，一切有邊也都如此。 『憍陳如！眾生不知道眼睛的生滅，隨著耳朵、鼻子、舌頭、身體所染著，所以才在五道（gati，輪迴的五種途徑）中流轉。我的聖法能夠脫離生死，到達彼岸。』

【English Translation】 English version: Having spoken, they each said to the Buddha, 'World Honored One! We only wish that you would have compassion and save us from our suffering.' The Buddha said to the Dragon Kings, 'You should first sincerely recite the name of the Buddha, and I will save you.' At that time, the World Honored One was on the summit of Mount Sumeru, and said to the elder Ajñāta Kauṇḍinya, 'Kauṇḍinya! The realm of the Buddhas, the power of swift and miraculous blessings, is such that they speak the Dharma, and within this entire three-thousand-great-thousand Saha world (Saha world, the universe we are in), among all the immeasurable sentient beings, those who hear my Dharma and are able to receive it.' 'Kauṇḍinya! All dharmas (dharma, all things in the universe) are impermanent, and the arising and abiding of all dharmas are impermanent. Why is that? Because of the conditions for arising. For example, when eye consciousness arises, after arising it exists, after existing it generates thoughts, and thoughts will arise again, and this is suffering. This condition for arising is the arising of suffering, it is a sore, it is all the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination), it is the condition for birth, old age, sickness, and death. Thus, thoughts arise and cease in every moment, just like the conditions of the eye, and the same is true for the ears, nose, tongue, and body.' 'Kauṇḍinya! Although existence is temporary, extinction gradually arises, just like a window. This condition for arising and abiding, this condition for suffering, has these hundred kinds of old age, sickness, and death, and thus, conditions gradually arise in a cycle. The eyes see and create karma, following what is seen, following thoughts, and following thoughts, actions are created, and the conditions for birth and death created are endless.' 'Kauṇḍinya! If the eye is extinguished, the light disappears, and one cannot see various colors, just like when the sun sets and one cannot see through a window. If the conditions are extinguished, all afflictions are extinguished, the twelve links of dependent origination are all extinguished, and the extinction of birth and death is like the setting of the sun, and the same is true for the ears, nose, tongue, and body.' 'Kauṇḍinya! If the mind is extinguished, what it is attached to is also extinguished, and the condition of this window is like it never arose in the first place, and the same is true for all dharmas. This is called the extinction of suffering, all afflictions are extinguished, the twelve links of dependent origination are all extinguished, and ultimately, birth and death are exhausted, and all boundaries of existence are also like this.' 'Kauṇḍinya! Sentient beings do not know the arising and ceasing of the eye, and they are attached to what is perceived by the ears, nose, tongue, and body, and therefore they transmigrate in the five paths (gati, five paths of reincarnation). My sacred Dharma can liberate one from birth and death and reach the other shore.'

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，是故如來為斷一切眼生滅故而演說法，亦為說苦斷苦行法，一切苦中得盡其底。是故如來得此法已，是一切天梵中大梵、天中大天、人中大人、沙門中大沙門、婆羅門中大婆羅門，大慈悲中大悲最勝，無上之尊為大丈夫，已度生死流轉彼岸，一切世中最勝檀那、曇摩、僧琰摩。何者檀那？所謂舍施，乃至頭目手足所須肢節皆悉能捨，況復余物！此名檀那。何者曇摩？清凈持戒，乃至人來索頭與頭，心不瞋忿慈悲不失，是名曇摩。何者僧琰摩？不捨六根一心禪定，一切福德言語誦持憶念不忘，此二思量思念已修，此二種名僧琰摩一切眾生平等心法。若我舍法曇摩檀那，及僧琰摩，四梵行法聖八正道，如是之法慈心熏故，此一切法于無量劫慈心修故。如我所得一切諸法，于眾生中廣演宣說，亦作導師悲憐眾生開解其意，演說此事無所缺減。汝等今者應當一心信受奉持學習諸禪，種種蘭若，或林樹下，或復冢間，種種山巖崖岸中住，于彼坐禪，為盡生死故，勤大精進身心不倦，莫作下心，無所成故，死時悔惱。此我一切所教之法。」

如是說已，此娑婆界三千大千佛剎之中百億四天下，一四天下則有無量億那由他百千眾生，彼諸眾生種種善根福德具足，或得陀羅尼，或得於忍，或得法眼，或得須陀洹乃至阿羅漢。或

【現代漢語翻譯】 現代漢語譯本：因此，如來爲了斷除一切眼識的生滅，才宣說佛法，也爲了說明苦諦和斷苦的修行方法，使一切苦都能徹底止息。因此，如來證得此法后，成為一切天界、梵天中的大梵天，天界中的大天，人中的大人，沙門中的大沙門，婆羅門中的大婆羅門，大慈悲中最殊勝的，無上的至尊，是大丈夫，已經度脫生死輪迴的彼岸，是一切世間最殊勝的佈施（檀那，Dāna）、法（曇摩，Dharma）、僧伽（僧琰摩，Sangha）。什麼是佈施（檀那）？就是捨棄施與，乃至頭、眼、手、足等身體的各個部分都能捨棄，更何況其他身外之物！這稱為佈施（檀那）。什麼是法（曇摩）？就是清凈持戒，乃至有人來索取頭顱也給予，心中不生嗔恨，慈悲心不失，這稱為法（曇摩）。什麼是僧伽（僧琰摩）？就是不捨棄六根，一心禪定，一切福德、言語、誦持、憶念都不忘失，這兩種思量和憶念都已修習，這兩種稱為僧伽（僧琰摩），是對一切眾生平等的心法。如果我捨棄法（曇摩）、佈施（檀那）和僧伽（僧琰摩），以及四梵行法和聖八正道，這些法都是因為慈心熏習的緣故，這些法都是在無量劫中以慈心修習的緣故。我所證得的一切諸法，都在眾生中廣泛宣說，也作為導師悲憫眾生，開解他們的心意，宣說此事沒有絲毫缺減。你們現在應當一心信受奉持，學習各種禪定，在各種蘭若（Araṇya，寂靜處），或樹林下，或墳墓間，或各種山巖崖岸中居住，在那裡坐禪，爲了斷除生死，勤奮精進，身心不懈怠，不要生起下劣之心，因為這樣將一無所成，死時會後悔惱恨。這些都是我所教導的一切法。 如是說后，此娑婆世界三千大千佛土之中，百億四天下，一個四天下則有無量億那由他百千眾生，這些眾生種種善根福德具足，有的得到陀羅尼（Dharani，總持），有的得到忍（Kshanti，安忍），有的得到法眼，有的得到須陀洹（Srotapanna，入流果）乃至阿羅漢（Arhat，無學果）。或

【English Translation】 English version: Therefore, the Tathagata expounds the Dharma in order to sever all arising and ceasing of eye-consciousness, and also to explain the suffering and the practice to end suffering, so that all suffering can be completely extinguished. Therefore, having attained this Dharma, the Tathagata is the Great Brahma among all gods and Brahmas, the Great God among gods, the Great Man among men, the Great Shramana among shramanas, the Great Brahmin among brahmins, the most supreme in great compassion, the unsurpassed venerable one, a great hero, who has crossed the shore of birth and death, the most supreme Dana (charity), Dharma (law), and Sangha (community) in all the world. What is Dana? It is the act of giving, even to the point of being able to give up one's head, eyes, hands, feet, and all other parts of the body, let alone other external things! This is called Dana. What is Dharma? It is the pure observance of precepts, even to the point of giving one's head to someone who asks for it, without anger or loss of compassion. This is called Dharma. What is Sangha? It is not abandoning the six senses, being single-minded in meditation, not forgetting all merits, words, recitations, and mindfulness. These two kinds of contemplation and mindfulness have been cultivated. These two are called Sangha, which is the Dharma of equality for all beings. If I were to abandon the Dharma, Dana, and Sangha, as well as the Four Brahma Viharas and the Noble Eightfold Path, these Dharmas are all due to the cultivation of loving-kindness. These Dharmas have been cultivated with loving-kindness for countless kalpas. All the Dharmas that I have attained, I have widely proclaimed among all beings, and I also act as a guide, compassionately opening their minds, and explaining these matters without any omissions. You should now wholeheartedly believe, accept, uphold, and learn all kinds of meditation, dwelling in various Araṇyas (secluded places), or under trees, or among graves, or in various mountain caves and cliffs, and there practice meditation. In order to end birth and death, diligently strive with great effort, without being weary in body and mind. Do not have an inferior mind, for in that case you will achieve nothing, and you will regret and be distressed at the time of death. These are all the Dharmas that I have taught. Having spoken thus, in this Saha world, within the three thousand great thousand Buddha lands, there are a hundred billion four continents. In one four continent, there are countless billions of nayutas of hundreds of thousands of beings. These beings are endowed with various good roots and merits. Some have attained Dharani (mantras), some have attained Kshanti (patience), some have attained the Dharma Eye, some have attained Srotapanna (stream-enterer) and even Arhat (worthy one). Or

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有眾生，地獄、畜生、餓鬼等中，余報惡業悉得盡滅。如是夜叉，貧窮因緣一切皆盡而得大富；或有眾生人中貧窮惡業報盡，及諸惡病皆得除愈，獄禁眾生皆蒙解脫。

爾時，娑伽羅龍王即于佛前說偈讚歎：

「真金離垢滿月面，　　清凈行具最勝田， 　三界天人龍中尊，　　能去眾生濁垢惱。 　施戒忍辱及精進，　　成就真實平等心， 　解脫諸龍施安樂，　　憶念往昔誓願力， 　慈悲久修眾業行，　　堅固勝彼諸眾生。 　如是備受眾苦辛，　　不忘彼龍諸所惱， 　種種流轉得越度，　　出過生死海彼岸， 　自身解脫濟群生，　　智水洗龍使清凈。」◎

大集經卷第四十三 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十四

隋天竺三藏那連提耶舍譯

◎日藏分中三歸濟龍品第十二

爾時，空中自然而雨種種香華、種種寶衣、種種音樂、種種歌舞充滿虛空，一切天、龍、夜叉、羅剎及阿修羅悉皆恭敬。

爾時，世尊與諸大眾菩薩聲聞左右圍繞前後隨從，從須彌頂蹈龍身橋，下佉羅坻聖人住處，梵天所敷寶師子座，坐于彼座。

時虛空中一切天、龍、夜叉、羅剎，並阿修羅、緊那羅等各設供養，種種香末、種種華

【現代漢語翻譯】 現代漢語譯本：有些眾生，在地獄、畜生、餓鬼等惡道中，剩餘的惡業報應都能夠完全消滅。像這樣的夜叉（守護神），他們貧窮的因緣都會結束，從而獲得巨大的財富；或者有些眾生在人道中，貧窮的惡業報應結束，以及各種疾病都能夠被治癒，被囚禁的眾生都能夠得到解脫。 當時，娑伽羅龍王（海龍王）就在佛前說了偈頌來讚歎： 『您的真金色身，沒有污垢，像滿月一樣圓滿的面容，清凈的修行是無上的福田，您是三界（欲界、色界、無色界）天人、龍族中最尊貴的，能夠去除眾生的污濁和煩惱。 您以佈施、持戒、忍辱和精進，成就了真實平等的慈悲心，解脫了諸龍的痛苦，給予他們安樂，憶念著往昔的誓願力。 您慈悲地長期修行各種善業，堅固地勝過其他眾生。像這樣承受各種痛苦，不忘記那些被煩惱所困擾的龍族，使他們種種流轉的生命得以超越，出離生死苦海的彼岸。 您自身解脫，救濟眾生，用智慧之水洗滌龍族，使他們清凈。』 《大集經》卷第四十三 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第四十四 隋朝天竺三藏那連提耶舍譯 ◎《日藏分》中《三歸濟龍品》第十二 當時，空中自然降下各種香花、各種寶衣、各種音樂、各種歌舞，充滿了虛空，一切天、龍、夜叉（守護神）、羅剎（惡鬼）以及阿修羅（非天）都恭敬地禮拜。 當時，世尊（釋迦牟尼佛）與諸位大眾菩薩、聲聞弟子左右圍繞，前後跟隨，從須彌山頂踏著龍身形成的橋樑，下到佉羅坻（聖人）居住的地方，坐在梵天（天神）所鋪設的寶師子座上。 這時，虛空中一切天、龍、夜叉、羅剎，以及阿修羅、緊那羅（天樂神）等都各自設下供養，用各種香末、各種花

【English Translation】 English version: For some sentient beings, in hell, as animals, or as hungry ghosts, the remaining evil karmic retributions will be completely extinguished. Such Yakshas (guardian deities), their causes of poverty will all end, and they will obtain great wealth; or some sentient beings in the human realm, their evil karmic retributions of poverty will end, and all kinds of diseases will be cured, and imprisoned sentient beings will all be liberated. At that time, the Dragon King Sagara (ocean dragon king) then spoke a verse of praise before the Buddha: 'Your golden body is without blemish, your face is like a full moon, your pure practice is the supreme field of merit, you are the most honored among the gods, humans, and dragons of the three realms (desire realm, form realm, formless realm), and you are able to remove the turbidity and afflictions of sentient beings. You, with generosity, discipline, patience, and diligence, have achieved a true and equal compassionate heart, liberated the dragons from suffering, and given them peace and happiness, remembering the power of your past vows. You have compassionately cultivated various virtuous deeds for a long time, and are firmly superior to all other sentient beings. Having endured all kinds of suffering, you do not forget those dragons troubled by afflictions, enabling them to transcend the various cycles of existence, and to cross over to the other shore of the sea of birth and death. You have liberated yourself and saved all beings, washing the dragons with the water of wisdom, making them pure.' The Great Collection Sutra, Volume 43 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Collection Sutra The Great Vaipulya Collection Sutra, Volume 44 Translated by Tripitaka Narendrayasas of India during the Sui Dynasty ◎ Chapter 12, 'The Three Refuges Saving Dragons' in the 'Sun Store Division' At that time, various fragrant flowers, various precious garments, various music, and various dances rained down naturally from the sky, filling the void, and all the gods, dragons, Yakshas (guardian deities), Rakshasas (evil spirits), and Asuras (demigods) respectfully paid homage. At that time, the World Honored One (Shakyamuni Buddha), surrounded by the great assembly of Bodhisattvas and Sravaka disciples, followed from the top of Mount Sumeru, stepping on the bridge formed by the dragon's body, down to the place where the sage Kharadhi resided, and sat on the precious lion seat laid out by Brahma (god). At this time, all the gods, dragons, Yakshas, Rakshasas, as well as Asuras, Kinnaras (celestial musicians), and others in the void, each made offerings, with various fragrant powders and various flowers.

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香、種種寶衣以散佛上，右繞三匝禮已而坐。

爾時，娑伽羅龍王白佛言：「世尊！何因緣故，我等一切在龍中生？」

佛言：「龍王！諦聽，諦聽！我今為王分別廣說。有十種業來生龍中。何者為十？有諸眾生行六波羅蜜，欲得阿耨多羅三藐三菩提覺，亦愿欲得無惡障礙，或復欲得多修佈施以時舍施，愿因緣故來生龍中。

「複次，龍王！或有眾生於大乘中修行舍施，福德果報因緣故愿生龍中。

「複次，龍王！或有眾生為阿耨多羅三藐三菩提故行於佈施，福報雖多不能清凈，怖畏地獄、餓鬼、畜生中因緣，故愿生龍中。

「複次，龍王！有諸眾生欲行阿耨多羅三藐三菩提時，生高心大慢力因緣，故愿生龍中。

「複次，龍王！有諸眾生髮菩提願行阿耨多羅三藐三菩提時，多生瞋恚恨他眾生，以瞋忿向彼地獄、餓鬼、畜生生因緣故長起瞋忿，如是死已愿生龍中。

「複次，龍王！有諸眾生求于小乘，欲得福田覓聖人中，舍佈施報福德供養，如是因緣自願力故來生龍中。

「複次，龍王！有諸眾生嫉妒慢故，彼業因緣來生龍中。

「複次，龍王！有諸眾生多起憍慢饒于語言，以彼自業來生龍中。

「複次，龍王！有諸眾生不信佛法僧寶，又不供給和上

【現代漢語翻譯】 現代漢語譯本：他們散佈香和各種珍貴的寶衣在佛陀身上，然後右繞佛陀三圈，禮拜後坐下。 那時，娑伽羅龍王（Sāgara，意為海）向佛陀說道：『世尊！是什麼因緣，使我們一切眾生都生為龍呢？』 佛陀說：『龍王！仔細聽，仔細聽！我現在為你們詳細解說。有十種業因導致眾生投生為龍。是哪十種呢？有些眾生修行六波羅蜜（pāramitā，意為到達彼岸），想要證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為無上正等正覺），也希望沒有惡業障礙，或者希望多修佈施，按時舍財佈施，因為這些願望的因緣而投生為龍。 『再者，龍王！有些眾生在大乘佛法中修行佈施，因為福德果報的因緣，發願投生為龍。 『再者，龍王！有些眾生爲了阿耨多羅三藐三菩提而行佈施，雖然福報很多，但不能清凈，因為害怕地獄、餓鬼、畜生道的因緣，所以發願投生為龍。 『再者，龍王！有些眾生在想要修行阿耨多羅三藐三菩提時，生起高傲心和大慢心，因為這些因緣，所以發願投生為龍。 『再者，龍王！有些眾生髮菩提心，想要修行阿耨多羅三藐三菩提時，常常生起嗔恨心，怨恨其他眾生，因為嗔恨心會讓他們墮入地獄、餓鬼、畜生道，所以他們死後發願投生為龍。 『再者，龍王！有些眾生追求小乘佛法，想要獲得福田，尋找聖人，舍財佈施，以福德供養，因為這些因緣和自己的願力，所以投生為龍。 『再者，龍王！有些眾生因為嫉妒和傲慢，因為這些業因，所以投生為龍。 『再者，龍王！有些眾生常常生起驕慢心，喜歡多說話，因為這些業因，所以投生為龍。 『再者，龍王！有些眾生不相信佛、法、僧三寶，也不供養和尚（upādhyāya，意為親教師）

【English Translation】 English version: They scattered incense and various precious garments over the Buddha, then circumambulated him three times to the right, bowed, and sat down. At that time, the Sāgara (meaning 'ocean') Dragon King said to the Buddha, 'World Honored One! What is the cause and condition that all of us are born as dragons?' The Buddha said, 'Dragon King! Listen carefully, listen carefully! I will now explain in detail for you. There are ten kinds of karma that cause beings to be born as dragons. What are the ten? Some beings practice the six pāramitās (perfections, meaning 'to reach the other shore'), desiring to attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), also wishing to have no evil obstacles, or desiring to practice much giving, giving at the right time, and because of these wishes, they are born as dragons. 'Furthermore, Dragon King! Some beings practice giving in the Mahāyāna (Great Vehicle) teachings, and because of the karmic reward of merit, they wish to be born as dragons.' 'Furthermore, Dragon King! Some beings practice giving for the sake of anuttarā-samyak-saṃbodhi, although their merit is great, it is not pure, and because they fear the causes of hell, hungry ghosts, and animals, they wish to be born as dragons.' 'Furthermore, Dragon King! Some beings, when they wish to practice anuttarā-samyak-saṃbodhi, develop a high mind and great arrogance, and because of these causes, they wish to be born as dragons.' 'Furthermore, Dragon King! Some beings, when they generate the Bodhi mind and wish to practice anuttarā-samyak-saṃbodhi, often generate anger and resentment towards other beings, and because this anger leads them to hell, hungry ghosts, and animals, they wish to be born as dragons after death.' 'Furthermore, Dragon King! Some beings seek the Śrāvakayāna (Hearer Vehicle), desiring to obtain a field of merit, seeking sages, giving and making offerings with merit, and because of these causes and their own vows, they are born as dragons.' 'Furthermore, Dragon King! Some beings, because of jealousy and arrogance, are born as dragons due to these karmic causes.' 'Furthermore, Dragon King! Some beings often generate pride and are fond of much talk, and because of these karmic causes, they are born as dragons.' 'Furthermore, Dragon King! Some beings do not believe in the Buddha, Dharma, and Sangha (Three Jewels), nor do they provide for their upādhyāya (preceptor).'

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阿阇梨及余大德，又不供養父母二親，于中種種瞋忿毒心愛憎憍慢癡因緣故，于福田中邪錯行故，以是業緣來生龍中。

「複次，龍王！有諸眾生種種癡慢惡業力多、福德力少，心怖畏故愿生龍中。

「複次，龍王！有諸眾生妄語兩舌惡口無慈，此三業緣故而生龍中。」

佛言：「龍王！以此十種業因緣故，來龍中生。

「複次，龍王！復有三業因緣而生龍中。何等為三？有諸眾生，堅固惡業造身口意，彼業熟故生地獄中經無量劫，受大極苦難得解脫，雖免大業小業未盡生於龍中，或畜生中，或餓鬼中，以此三惡業因緣故來生龍中。」

時娑伽羅龍復白佛言：「如是，世尊！而此龍中，或有諸龍所受樂報猶如諸天，或有餘龍受樂如人，有如餓鬼、如畜生者，或有餘龍如地獄中受大辛苦。」

說是事已，時娑伽羅大龍王子名青蓮華面前白佛言：「世尊！我何惡業罪因緣故來生龍中，身大端正，所有色觸或復衣裳及坐臥處，於一切時我身受用猶如火燒，常無衣服赤體而行？如我父王樂受最勝，如轉輪王果報不異？」

佛言華面：「諦聽，諦聽！善思念之。今當爲汝說于本事。乃往過去三十一劫，有佛世尊名曰尸棄多陀阿伽度、阿羅訶、三藐三佛陀。時彼世中有王名曰裴多富沙

【現代漢語翻譯】 現代漢語譯本：阿阇梨（老師）以及其他大德，又不供養父母雙親，因為心中種種的嗔恨、憤怒、毒害、愛戀、憎惡、驕慢、愚癡等因緣，在福田中做了錯誤的修行，因為這些業力的緣故，來生到龍中。 再者，龍王！有些眾生因為種種愚癡、傲慢的惡業力量強大，而福德力量微弱，心中恐懼害怕，所以發願投生到龍中。 再者，龍王！有些眾生妄語、兩舌、惡口、沒有慈悲心，因為這三種惡業的緣故，而生到龍中。 佛說：『龍王！因為這十種業力的因緣，所以會投生到龍中。』 再者，龍王！還有三種業力的因緣會生到龍中。是哪三種呢？有些眾生，堅固地造作身、口、意惡業，這些惡業成熟后，會先墮入地獄中經歷無量劫，遭受極大的痛苦難以解脫，即使免除了大的惡業，但小的惡業還沒有消盡，就會投生到龍中，或者畜生中，或者餓鬼中，因為這三種惡業的因緣，所以會投生到龍中。 這時，娑伽羅龍又對佛說：『是的，世尊！而這龍中，有的龍所受的快樂果報就像諸天一樣，有的龍所受的快樂像人一樣，有的像餓鬼、像畜生一樣，有的龍則像在地獄中一樣遭受極大的痛苦。』 說完這些事後，當時娑伽羅大龍的王子，名叫青蓮華，在佛前稟告說：『世尊！我因為什麼惡業罪過的因緣，而投生到龍中，身體雖然端正，但是所有的色、觸，或者衣服、坐臥之處，在任何時候我身體的感受都像被火燒一樣，常常沒有衣服赤裸著身體行走？而我的父王卻能享受最殊勝的快樂，就像轉輪王的果報一樣，沒有什麼不同？』 佛對華面說：『仔細聽，仔細聽！好好地思考。現在我將為你講述這件事的本末。在過去三十一劫的時候，有一位佛世尊，名叫尸棄（Sikhin，佛名）多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺）。當時那個世界有一位國王，名叫裴多富沙（Bhadrapusa）。』

【English Translation】 English version: The Acharyas (teachers) and other great virtuous ones, also do not provide for their parents, due to various causes of anger, resentment, poison, love, hatred, arrogance, and ignorance in their minds, and because of wrong practices in the field of merit, they are born into the dragon realm due to these karmic causes. Furthermore, Dragon King! Some sentient beings, due to the great power of various ignorant and arrogant evil karmas, and the small power of meritorious deeds, and because of fear in their hearts, wish to be born into the dragon realm. Furthermore, Dragon King! Some sentient beings engage in false speech, divisive speech, harsh speech, and lack compassion. Due to these three karmic causes, they are born into the dragon realm. The Buddha said: 'Dragon King! Due to these ten karmic causes, beings are born into the dragon realm.' Furthermore, Dragon King! There are also three karmic causes for being born into the dragon realm. What are these three? Some sentient beings firmly create evil karmas through body, speech, and mind. When these karmas ripen, they first fall into hell for countless kalpas, suffering great pain and finding it difficult to be liberated. Even if they are freed from the great evil karma, the small evil karma is not yet exhausted, and they are born into the dragon realm, or among animals, or among hungry ghosts. Due to these three evil karmic causes, they are born into the dragon realm. At this time, the dragon Sagara again said to the Buddha: 'Yes, World Honored One! And in this dragon realm, some dragons receive joyful rewards like the gods, some dragons receive joy like humans, some are like hungry ghosts, like animals, and some dragons suffer great pain as if they were in hell.' After these things were said, the prince of the great dragon Sagara, named Qinglianhua (Blue Lotus Flower), reported to the Buddha: 'World Honored One! Due to what evil karmic causes am I born into the dragon realm? Although my body is upright, all my sensations of color and touch, or my clothing and places of sitting and lying, at all times my body feels like it is being burned by fire, and I often walk naked without clothes? But my father enjoys the most supreme happiness, like the rewards of a Chakravartin King, without any difference?' The Buddha said to Huamian (Flower Face): 'Listen carefully, listen carefully! Think well about it. Now I will tell you the origin of this matter. In the past, thirty-one kalpas ago, there was a Buddha World Honored One named Sikhin (Sikhin), Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). At that time, there was a king in that world named Bhadrapusa (Bhadrapusa).'

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。彼富沙王於三月中供養彼佛，並及無量百千須陀洹、斯陀含、阿那含、阿羅漢，並大菩薩摩訶薩眾，以種種衣服飲食湯藥而供給之，至心聽法。既聞法已，即發阿耨多羅三藐三菩提心。如是三月設供養已，彼富沙王為尸棄佛及餘眾僧造立寺舍，施種種衣飲食湯藥床臥被褥具足豐饒。彼富沙王第一太子名裴多娑樹帝，彼娑樹帝見佛聞法，于流轉中生大怖畏，從父王邊禮拜咨啟，請欲就佛愿求出家。王報子言：『欲往隨意，任汝出家。』既出家已，又白父言：『我欲父王寺上停止。』富沙王言：『亦隨汝意，住彼寺中。』

「時尸棄佛眾僧弟子，在彼寺中坐臥受用敷啖飲食，彼富沙子裴多樹帝妒嫉心生，忿彼舊住佛弟子眾恒瞋罵之。時彼眾僧被瞋罵已悉皆離寺，彼娑樹帝見僧去已，生歡喜心即自念言：『彼去者好，我大安隱。』

「眾僧去已，時娑樹帝恣用寺內衣服飲食，有餘人來即不聽住。彼娑樹帝具造如是諸惡業已，命終之後生大地獄中，經無量千萬那由他歲受諸火燒；地獄得脫生餓鬼中，復經無量百千萬歲而受辛苦；餓鬼中死還墮地獄；脫地獄已生餓鬼中，如是經由三十一劫。汝等諸龍諦聽諦受，其娑樹帝于流轉中，具足如是受諸辛苦。」

佛言：「華面！彼娑樹帝者豈異人乎？即汝身是也。

【現代漢語翻譯】 現代漢語譯本：那時，富沙王在三個月的時間裡供養那位佛陀（尸棄佛），以及無數的須陀洹（初果聖人）、斯陀含（二果聖人）、阿那含（三果聖人）、阿羅漢（四果聖人），還有大菩薩摩訶薩眾，用各種衣服、飲食、湯藥來供養他們，並至誠地聽聞佛法。聽聞佛法后，他立即發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這樣供養了三個月后，富沙王為尸棄佛和其餘僧眾建造了寺廟，並佈施各種衣服、飲食、湯藥、床鋪、被褥，非常豐盛。富沙王的大太子名叫裴多娑樹帝，這位娑樹帝見到佛陀，聽聞佛法，在輪迴中產生了巨大的恐懼，於是從父王那裡禮拜請示，請求跟隨佛陀出家。國王回答兒子說：『你想去就去吧，隨你出家。』他出家后，又對父親說：『我想在父王的寺廟裡修行。』富沙王說：『也隨你的意願，住在那個寺廟裡吧。』 當時，尸棄佛的僧眾弟子在那個寺廟裡坐臥、享用、食用飲食，富沙王的兒子裴多樹帝心生嫉妒，憎恨那些原先住在寺廟裡的佛弟子，常常責罵他們。當時，那些僧眾被責罵后都離開了寺廟，娑樹帝看到僧眾離開后，心中歡喜，就自己想：『他們走了好，我就可以安穩了。』 僧眾離開后，娑樹帝就隨意使用寺廟裡的衣服和飲食，如果有其他人來，就不允許他們住下。娑樹帝造作了這些惡業后，命終之後墮入大地獄中，經歷了無數千萬那由他歲，遭受各種火燒的痛苦；從地獄脫身後，又轉生到餓鬼道中，又經歷了無數百千萬歲，遭受各種辛苦；從餓鬼道死後又墮入地獄；從地獄脫身後又轉生到餓鬼道中，這樣經歷了三十一劫。你們這些龍要仔細聽，仔細接受，那個娑樹帝在輪迴中，就是這樣遭受各種辛苦的。』 佛陀說：『華面！那個娑樹帝難道是別人嗎？就是你自身啊。』

【English Translation】 English version: At that time, King Pusa for three months offered to that Buddha (Sikhin Buddha), as well as countless Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and great Bodhisattva Mahasattvas, providing them with various clothes, food, and medicine, and sincerely listened to the Dharma. After hearing the Dharma, he immediately generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). After making offerings for three months, King Pusa built monasteries for Sikhin Buddha and the rest of the Sangha, and donated various clothes, food, medicine, beds, and bedding, which were very abundant. The eldest son of King Pusa was named Peiduosashudi. This Sashudi, seeing the Buddha and hearing the Dharma, developed great fear in the cycle of rebirth. He then bowed and requested permission from his father to follow the Buddha and become a monk. The king replied to his son, 'If you wish to go, then go, you are free to become a monk.' After he became a monk, he said to his father, 'I wish to practice in the monastery of my father.' King Pusa said, 'As you wish, stay in that monastery.' At that time, the disciples of Sikhin Buddha's Sangha were sitting, lying down, enjoying, and eating food in that monastery. Peiduoshudi, the son of King Pusa, became jealous and hated those disciples of the Buddha who had been living in the monastery, and often scolded them. At that time, those monks, after being scolded, all left the monastery. When Sashudi saw the monks leave, he was happy and thought to himself, 'It's good that they left, now I can be at peace.' After the monks left, Sashudi freely used the clothes and food in the monastery. If anyone else came, he would not allow them to stay. After Sashudi committed these evil deeds, after his death, he fell into the great hell, where he suffered various torments of fire for countless millions of nayutas of years. After escaping from hell, he was reborn in the realm of hungry ghosts, where he suffered various hardships for countless millions of years. After dying in the realm of hungry ghosts, he fell back into hell. After escaping from hell, he was reborn in the realm of hungry ghosts. This cycle continued for thirty-one kalpas. You dragons must listen carefully and accept this, for Sashudi suffered such hardships in the cycle of rebirth.' The Buddha said, 'Huamian! Is that Sashudi someone else? It is you yourself.'

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乃往過去惡業因緣故，生大地獄、餓鬼、畜生輪轉受苦，經是三十一大劫中備受眾苦未曾暫舍，余殘業故來生龍中受是惡報。」

時華面龍聞是語已大聲啼哭，舉身自投四支布地，禮拜白佛作如是言：「我今至心從佛懺悔，我大癡惑大慢愚曚，不解方便差別好惡造是罪業，低頭合掌至心發露不敢覆藏。如來世尊！我今至誠入于骨髓，歸佛歸法歸比丘僧，從今發意乃至壽盡，於是時中作優婆塞。」

佛言：「善哉，善哉！善男子！汝今有于地獄、餓鬼惡道業報，如是至心歸依我者得盡彼業，此中死已值彌勒佛得於人身，于彌勒佛法中出家證羅漢果。」

佛言：「華面！莫更狐疑，時彼裴多富沙人王，於三月中以種種資生供養尸棄如來，及諸菩薩聲聞眾故今得此報，受娑伽羅大龍王身猶如天樂，三十一劫不生三惡，常生天人受如是報。彼亦為于阿耨多羅三藐三菩提行因緣故，來此龍中愿欲得生。」說是語時，一切諸龍皆大懊惱悔往先咎，悉于佛前至心供養。◎

◎爾時，眾中有一盲龍名曰頗羅機梨奢，舉聲大哭作如是言：「大聖世尊！愿救濟我，愿救濟我。諸佛慈悲憐愍一切，我今身中受大苦惱，日夜常為種種諸蟲、小蛇、蝦蟆之所唼食，居熱水中無暫時樂。」

佛言：「梨奢！汝過去世

【現代漢語翻譯】 現代漢語譯本：'乃因過去所造的惡業因緣，我曾墮入大地獄、餓鬼、畜生道中輪轉受苦，經歷了三十一大劫，備受各種痛苦，從未有片刻的解脫。由於殘餘的業力，我今生轉生為龍，承受這惡報。' 當時，華面龍聽到這些話后，大聲啼哭，全身伏地，四肢伸展，向佛禮拜，並說道：'我今真心誠意地向佛懺悔。我過去愚癡迷惑，傲慢無知，不明白善惡的差別，造下了這些罪業。我低頭合掌，真心發露懺悔，不敢有絲毫隱瞞。如來世尊！我今至誠地從內心深處皈依佛、皈依法、皈依比丘僧。從今發願，乃至生命終結，我將成為優婆塞。' 佛說：'善哉，善哉！善男子！你過去在地獄、餓鬼等惡道所造的業報，因你如此至誠地皈依我，得以消除。你死後將遇到彌勒佛，獲得人身，在彌勒佛的教法中出家，證得羅漢果。' 佛說：'華面！不要再疑惑了。過去，裴多富沙（人王名）國王在三個月內，以各種生活所需供養尸棄如來（過去佛名）以及諸菩薩、聲聞眾，因此今生得到這樣的果報，成為娑伽羅（海）大龍王，享受如天樂般的快樂。他三十一大劫都不會墮入三惡道，常生於天界或人間，享受這樣的福報。他也是爲了追求阿耨多羅三藐三菩提（無上正等正覺）的因緣，才來到龍道，希望能夠往生。'說完這些話時，所有的龍都感到非常懊惱，懺悔過去的罪過，都在佛前真心供養。 這時，眾中有一條名叫頗羅機梨奢（盲龍名）的盲龍，大聲哭泣，說道：'大聖世尊！愿您救濟我，愿您救濟我。諸佛慈悲憐憫一切眾生，我今身受大苦，日夜都被各種蟲子、小蛇、蝦蟆等啃食，住在熱水中，沒有片刻的快樂。' 佛說：'梨奢！你過去世'

【English Translation】 English version: 'Due to the evil karmic causes from the past, I was born into the great hells, the realm of hungry ghosts, and the animal realm, enduring suffering in cycles. I have experienced all kinds of pain for thirty-one great kalpas, without a moment of respite. Due to the remaining karma, I am now born as a dragon, receiving this evil retribution.' At that time, the dragon with the flowery face, upon hearing these words, cried out loudly, prostrated himself with his whole body, his four limbs spread on the ground, and bowed to the Buddha, saying: 'I now sincerely repent to the Buddha. I was foolish and deluded, arrogant and ignorant, not understanding the difference between good and evil, and created these sinful deeds. I bow my head, join my palms, and sincerely confess, daring not to conceal anything. World Honored One, Tathagata! I now sincerely, from the depths of my bones, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. From this moment on, until the end of my life, I will be an Upasaka (lay follower).' The Buddha said: 'Excellent, excellent! Good man! The karmic retribution you created in the hells and the evil realms of hungry ghosts, because you have taken refuge in me with such sincerity, will be exhausted. After your death, you will meet Maitreya Buddha, obtain a human body, and in the Dharma of Maitreya Buddha, you will leave home and attain the Arhatship.' The Buddha said: 'Flowery Face! Do not doubt any further. In the past, King Peiduo Fusha (name of a king) offered various necessities to the Tathagata Shikhi (name of a past Buddha) and the Bodhisattvas and Shravakas for three months. Therefore, he now receives this retribution, becoming the great dragon king Sagara (sea), enjoying happiness like heavenly music. For thirty-one kalpas, he will not fall into the three evil realms, but will always be born in the heavens or among humans, enjoying such blessings. He also came to the dragon realm because of the causes and conditions for seeking Anuttara-samyak-sambodhi (unexcelled complete enlightenment), hoping to be reborn there.' When these words were spoken, all the dragons felt great remorse, repented their past faults, and sincerely made offerings before the Buddha. At that time, among the assembly, there was a blind dragon named Poluo Jilisha (name of a blind dragon), who cried out loudly, saying: 'Great Sage, World Honored One! Please save me, please save me. The Buddhas are compassionate and have pity on all beings. I am now suffering greatly in this body, day and night being eaten by various insects, small snakes, and toads. I live in hot water, without a moment of happiness.' The Buddha said: 'Lisha! In your past life'

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于佛法中曾為比丘，毀破禁戒內懷欺詐，外現種種善相威儀，廣貪眷屬弟子眾多，名聲四遠莫不聞知。彼諸弟子如是說言：『我和上得阿羅漢果。』以是因緣多得供養，得供養已，獨受用之，見持戒人反惡加說。彼人懊惱，如是念言：『世世生中愿我所在食汝身肉。』如是惡業死生龍中，是汝前身，眾生愿故食啖汝身，惡業因緣得此盲報住熱水中。又於過去無量劫中，在融赤銅地獄之中，常為諸蟲之所食啖。」

爾時，龍眾聞此語已，憂愁啼哭作如是言：「我等今者，皆悉至心咸共懺悔，愿令此苦速得解脫。」

爾時，如來出金色手摩彼龍面作如是言：「汝等諦聽，我於過去曾作國王名曰善眼，是時有一盲婆羅門，來從我乞求索一眼，我時歡喜兩眼皆與。若我此言誠不虛者，令汝梨奢清凈眼生，一切諸罪悉皆除盡。」即說咒曰：

「多绖咃　斫芻佉婆　娑蘭那佉婆　羯磨佉婆　阿難阇那　毗啰阇佉破　蘭多若摩　尼婆羅那都夜　阿鞞栴陀羅　樹低　頻頭輸第　吃利波輸第頗羅輸第　阿誓　多誓　多隸　多隸　婆細陀索繼陀索繼嗚盧羅避　摩訶嗚盧羅避　帝腹阿邏多那婆羅帝莎呵」

爾時，世尊說此實凈眼陀羅尼已，彼梨奢龍得清凈眼，餘五萬三千龍亦得凈眼，及餘八十四那由他夜叉、鳩槃茶

【現代漢語翻譯】 現代漢語譯本：在佛法中，曾經作為比丘（佛教出家男眾），卻毀壞戒律，內心懷著欺詐，外表卻顯現出各種善良的形象和威儀，廣泛貪求眷屬，弟子眾多，名聲遠播，無人不知。那些弟子這樣說：『我的和尚（指老師）已經證得阿羅漢果（佛教修行最高果位）。』因為這個緣故，得到很多供養，得到供養后，卻獨自享用，看到持戒的人反而惡語相向。那個人懊惱，這樣想：『愿我生生世世都能吃你的肉。』因為這樣的惡業，死後轉生為龍，這就是你前世的經歷。因為眾生的願力，所以吃你的肉，因為惡業的因緣，所以得到這個瞎眼的報應，住在熱水中。又在過去無量劫中，在融化的赤銅地獄中，常常被各種蟲子啃食。 當時，龍眾聽到這些話后，憂愁地哭泣，這樣說道：『我們現在都真心誠意地共同懺悔，希望這個痛苦能夠儘快解脫。』 當時，如來（佛陀）伸出金色的手，撫摸那條龍的臉，這樣說道：『你們仔細聽著，我過去曾經做國王，名叫善眼。當時有一個瞎眼的婆羅門（古印度祭司），來向我乞討一隻眼睛，我當時很高興，把兩隻眼睛都給了他。如果我說的話真實不虛，就讓你的梨奢（龍名）生出清凈的眼睛，一切罪業都消除乾淨。』隨即說了咒語： 『多绖咃　斫芻佉婆　娑蘭那佉婆　羯磨佉婆　阿難阇那　毗啰阇佉破　蘭多若摩　尼婆羅那都夜　阿鞞栴陀羅　樹低　頻頭輸第　吃利波輸第頗羅輸第　阿誓　多誓　多隸　多隸　婆細陀索繼陀索繼嗚盧羅避　摩訶嗚盧羅避　帝腹阿邏多那婆羅帝莎呵』 當時，世尊（佛陀）說完這個真實的清凈眼陀羅尼（咒語）后，那條梨奢龍得到了清凈的眼睛，其餘五萬三千條龍也得到了清凈的眼睛，以及其餘八十四那由他（數量單位）的夜叉（守護神）、鳩槃茶（鬼神）等。

【English Translation】 English version: In the Buddha's Dharma, having once been a Bhikshu (Buddhist monk), he broke the precepts, harbored deceit within, while outwardly displaying various virtuous appearances and dignified manners. He widely craved for followers, had numerous disciples, and his fame spread far and wide, known to all. Those disciples would say, 'My Upadhyaya (teacher) has attained the Arhat fruit (the highest stage of Buddhist practice).' Because of this, he received many offerings, and after receiving them, he would enjoy them alone. Upon seeing those who upheld the precepts, he would speak ill of them. That person, feeling remorse, thought, 'May I, in every life, eat your flesh.' Due to such evil karma, he was reborn as a dragon. This is your past life. Because of the vows of sentient beings, your flesh is eaten, and due to the cause of evil karma, you received this retribution of blindness, dwelling in hot water. Also, in countless past kalpas (eons), in the molten red copper hell, you were constantly eaten by various insects. At that time, the dragon assembly, upon hearing these words, were sorrowful and wept, saying, 'We now, with all our hearts, together repent, wishing that this suffering may be quickly relieved.' At that time, the Tathagata (Buddha) extended his golden hand and stroked the dragon's face, saying, 'Listen carefully, in the past, I was once a king named Good Eyes. At that time, a blind Brahmin (ancient Indian priest) came to me begging for one eye. I was delighted and gave him both of my eyes. If my words are true and not false, may your Lisha (dragon's name) gain clear eyes, and may all sins be completely eradicated.' Then he spoke the mantra: 'Tadyatha chakshu khava salana khava karma khava ananjana viraja khava ranta yama nivalana tuya abhi chandala shuti bindu shudhi khili pa shudhi phala shudhi ashi tashi tare tare vase dhaso khedhaso uru ravi maha uru ravi tebha alata na bharati svaha' At that time, after the World Honored One (Buddha) spoke this true pure eye Dharani (mantra), that Lisha dragon obtained clear eyes, and the remaining fifty-three thousand dragons also obtained clear eyes, as well as the remaining eighty-four nayutas (a unit of large number) of Yakshas (guardian deities), Kumbhandas (demons), and others.

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、餓鬼、薜荔多、毗舍遮、人、非人等，罪垢消滅皆得凈眼。

爾時，善德天子向佛合掌，而說偈言：

「看彼十力世導師，　　能使諸龍眼清凈， 　今生若不得值佛，　　諸失眼者常盲冥。」

爾時，世尊告長老憍陳如：「汝可持此凈眼陀羅尼咒。若有眾生過去惡業，於今現在或當來世，或四大病，或惡人咒，或因毒藥，以此緣故即便失目。如是眾生，應當誦此凈眼陀羅尼，自悔過去所造惡業，于諸眾生起大慈悲，至心念佛舍于餘事，七七日中晝夜六時以手拭眼，以是因緣得清凈眼。

「若有眾生於過去世作諸惡業。或毀於法或謗聖人，于說法者為作障礙，或抄寫經洗脫文字，或損壞他眼或暗蔽他，此業緣故今得盲報。如是重惡業因緣故，七七日中不得差者，應當抄寫此陀羅尼，至心誦持悔過彼業。復以海沫、甘草、呵梨勒、阿摩羅、毗醯羅此五種藥搗末蜜和，盛著舊龜甲中以久年蘇火上煎已，誦此陀羅尼一千八遍，以咒此藥用涂眼上，舍諸緣事七七日中唸佛造像，至心發願，時彼眾生惡業消盡得清凈眼。若有財者並營寺舍，隨力所辦佈施資生，如是一切惡業皆盡，于當來世無量生中常不失眼。」

爾時，一切諸龍眾等作如是言：「南無南無大悲世尊，能施三世眾生利益，失眼得明，

【現代漢語翻譯】 現代漢語譯本 餓鬼（preta，一種受苦的鬼魂）、薜荔多（pisita，一種鬼神）、毗舍遮（pisaca，食人鬼）、人、非人等，他們的罪惡污垢都消滅，都能得到清凈的眼睛。

這時，善德天子向佛合掌，並說了偈語：

『看那具有十力的世間導師，能使諸龍的眼睛清凈，今生如果不能遇到佛，那些失去眼睛的人將永遠處於黑暗之中。』

這時，世尊告訴長老憍陳如：『你可以持誦這個凈眼陀羅尼咒。如果有眾生過去造作惡業，在現在或未來世，或者因為四大不調的疾病，或者因為惡人的詛咒，或者因為毒藥，因為這些原因而失去眼睛。這樣的眾生，應當誦持這個凈眼陀羅尼，懺悔過去所造的惡業，對一切眾生生起大慈悲心，至誠唸佛，放下其他事情，在七七四十九天中，白天夜晚六個時辰用手擦拭眼睛，因為這個因緣就能得到清凈的眼睛。

『如果有眾生在過去世造作各種惡業，或者譭謗佛法，或者誹謗聖人，對說法的人設定障礙，或者抄寫經文時洗掉文字，或者損壞他人的眼睛，或者遮蔽他人的視線，因為這些業的緣故，今生得到失明的果報。像這樣嚴重的惡業因緣，如果七七四十九天中不能痊癒，應當抄寫這個陀羅尼，至誠誦持，懺悔那些惡業。再用海沫、甘草、訶梨勒（haritaki，一種藥材）、阿摩羅（amalaka，一種藥材）、毗醯羅（bibhitaka，一種藥材）這五種藥搗成粉末，用蜂蜜調和，裝在舊的龜甲中，用陳年的酥油在火上煎熬，誦持這個陀羅尼一千零八遍，用咒過的藥塗在眼睛上，放下一切俗事，在七七四十九天中唸佛造像，至誠發願，那時那個眾生的惡業就會消盡，得到清凈的眼睛。如果有財力的人，可以興建寺廟，隨自己的能力佈施生活所需，像這樣一切惡業都會消盡，在未來的無量生中，將永遠不會失去眼睛。』

這時，一切龍眾等都這樣說：『南無（namo，皈依）南無大悲世尊，能施予三世眾生利益，使失去眼睛的人重見光明，』

【English Translation】 English version Pretas (hungry ghosts), Pisitas (a type of ghost), Pisacas (flesh-eating demons), humans, non-humans, etc., their sinful defilements are all eliminated, and they all obtain pure eyes.

At that time, the Deva (god) of Good Virtue, with his palms together, spoke a verse to the Buddha:

'Behold the World Teacher with the Ten Powers, who can purify the eyes of all dragons. If in this life one does not encounter the Buddha, those who have lost their eyes will forever remain in darkness.'

At that time, the World Honored One said to the elder Ajnatakaundinya, 'You should uphold this Pure Eye Dharani mantra. If there are sentient beings who have committed evil deeds in the past, in the present, or in the future, or due to diseases of the four great elements, or due to curses from evil people, or due to poison, because of these reasons they lose their sight. Such sentient beings should recite this Pure Eye Dharani, repent of the evil deeds they have committed in the past, generate great compassion towards all sentient beings, sincerely recite the Buddha's name, put aside other matters, and for forty-nine days, during the six periods of day and night, wipe their eyes with their hands. Because of this cause, they will obtain pure eyes.'

'If there are sentient beings who have committed various evil deeds in past lives, such as slandering the Dharma, defaming the sages, creating obstacles for those who preach the Dharma, erasing words when copying scriptures, damaging the eyes of others, or obscuring the vision of others, because of these karmic causes, they receive the retribution of blindness in this life. If, due to such heavy evil karmic causes, they do not recover within forty-nine days, they should transcribe this Dharani, sincerely recite and uphold it, and repent of those evil deeds. Furthermore, they should take sea foam, licorice, haritaki (a medicinal herb), amalaka (a medicinal herb), and bibhitaka (a medicinal herb), grind these five medicines into powder, mix them with honey, place them in an old tortoise shell, simmer them over a fire with aged ghee, recite this Dharani one thousand and eight times, and apply the mantra-infused medicine to their eyes. They should put aside all worldly affairs, recite the Buddha's name and create Buddha images for forty-nine days, and sincerely make vows. At that time, the evil karma of those sentient beings will be extinguished, and they will obtain pure eyes. If those who have wealth can build temples and monasteries, and according to their ability, give offerings for sustenance, in this way all evil karma will be extinguished, and in countless future lives, they will never lose their sight.'

At that time, all the dragon assemblies and others said, 'Namo (homage) Namo, Great Compassionate World Honored One, who can bestow benefits upon sentient beings of the three times, enabling those who have lost their sight to see again,'

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一切惡業清凈無垢。」

爾時，有龍名曰青色，大聲唱喚而說偈言：

「世尊能除諸罪垢，　　猶如大河洗一切， 　悉知眾生種種行，　　是故稱佛眾中尊。 　我所居停住澤中，　　大野枯泉無有水， 　熱風吹身劇於火，　　形體屋舍臭難堪， 　八千億年住于彼，　　曾無一日受歡樂， 　常為眾生所食啖，　　眷屬大小悉皆然。」

爾時，世尊說偈答言：

「若有眾生造諸罪，　　而復修營于福德， 　建立寺舍施鐘鈴，　　種種飲食供養僧， 　以此雜福因緣故，　　在所生中隨業受。 　造惡苦辛如地獄，　　施食快樂似天堂， 　或復來生於龍中，　　緣彼善業因緣故。 　于龍頭中自然出，　　希有如意妙寶王， 　所慾念者皆隨意，　　種種果報皆悉具。 　雖處枯泉及旱澤，　　能出上妙清流水， 　清凈虛空布密雲，　　地平如掌泉池涌， 　行住坐臥所在處，　　皆能應念生諸水。 　若有一切諸眾生，　　雖復能得於人身， 　備造種種罪惡業，　　不能供養於三寶， 　死後眾苦皆聚集，　　地獄餓鬼具受之。 　設復得為龍王身，　　所有眷屬並妻子， 　貧窮飢餓諸熱惱，　　頂上無有如意寶， 　居住空澤多毒蟲，　　枯涸常幹無有水。 　如是皆由過去世，

【現代漢語翻譯】 現代漢語譯本 一切惡業都清凈無垢。'

當時，有一條名叫青色的龍，大聲唱誦偈語說：

'世尊您能消除一切罪惡污垢，就像大河洗滌一切一樣，完全瞭解眾生各種行為，因此被稱為佛，是眾生中最尊貴的。我所居住的地方在沼澤中，廣闊的荒野里枯竭的泉水沒有水，熱風吹在身上像火一樣灼熱，身體和住所都臭氣難聞，八千億年都住在那裡，沒有一天感到快樂，常常被眾生吞食，包括我的眷屬大小都是如此。'

當時，世尊用偈語回答說：

'如果有眾生造作各種罪業，又修習各種福德，建造寺廟，佈施鐘鈴，用各種飲食供養僧人，因為這種混合的福德因緣，在所投生之處會隨業報而受報。造作惡業的苦痛就像在地獄一樣，佈施食物的快樂就像在天堂一樣，或者因為善業的因緣，來生會投生為龍。在龍的頭頂上自然出現，稀有如意的妙寶王，想要什麼都能如意，各種果報都具備。即使身處枯竭的泉水和乾旱的沼澤，也能涌出上妙清凈的流水，清凈的虛空中佈滿密雲，地面平坦如手掌，泉水池塘涌現，無論行走、站立、坐臥在任何地方，都能應念生出各種水。如果一切眾生，即使能夠得到人身，卻造作各種罪惡業，不供養三寶（佛、法、僧），死後各種痛苦都會聚集，在地獄和餓鬼道中受苦。即使能夠成為龍王，所有的眷屬和妻子，都會貧窮飢餓，遭受各種熱惱，頭頂上沒有如意寶，居住在空曠的沼澤地，有很多毒蟲，枯竭乾涸沒有水。這些都是因為過去世，'

【English Translation】 English version 'All evil karma is pure and without defilement.'

At that time, there was a dragon named Qingse (Blue Color), who loudly chanted a verse, saying:

'World Honored One, you can remove all sinful defilements, just like a great river washes away everything. You fully understand the various actions of all beings, therefore you are called Buddha, the most honored among all beings. The place where I dwell is in a swamp, in a vast wilderness where the dried-up springs have no water. The hot wind blows on my body like fire, my body and dwelling are foul-smelling. I have lived there for eight billion years, without a single day of joy. I am constantly devoured by beings, including all my family members, big and small.'

At that time, the World Honored One replied with a verse:

'If there are beings who commit various sins, and also cultivate various merits, building temples, donating bells, and offering various foods to monks, because of this mixed cause of merit, they will receive retribution according to their karma in their next lives. The suffering of committing evil is like being in hell, the joy of giving food is like being in heaven, or because of the cause of good karma, they will be reborn as a dragon. On the top of the dragon's head, a rare and wish-fulfilling wonderful treasure king will naturally appear. Whatever they desire will be fulfilled, and all kinds of rewards will be complete. Even if they are in a dried-up spring or a dry swamp, they can produce the most wonderful pure flowing water. The pure sky is filled with dense clouds, the ground is as flat as the palm of a hand, and springs and ponds emerge. Wherever they walk, stand, sit, or lie down, they can produce all kinds of water according to their thoughts. If all beings, even if they can obtain a human body, commit various evil deeds, and do not make offerings to the Three Jewels (Buddha, Dharma, Sangha), after death, all kinds of suffering will gather, and they will suffer in hell and the realm of hungry ghosts. Even if they can become a dragon king, all their family members and wives will be poor and hungry, suffering from various torments, without a wish-fulfilling jewel on their head, living in an empty swamp with many poisonous insects, dried up and without water. All of this is because of past lives,'

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曾於佛法作比丘， 　或見蘭若苦行人，　　嫉妒慳心惜飲食， 　遠客比丘來寄止，　　瞋忿懷怒心不喜， 　檀越平等施飲食，　　于中遮止便罵詈。 　設有清凈好流水，　　屎尿糞穢滿其中， 　所有居住行坐處，　　一切臭穢皆不凈， 　或有清凈持戒者，　　如是見已皆遠離。 　若有餘處好人聞，　　無心欲來於此者， 　彼人惡業因緣故，　　死墮地獄無量世， 　灰河沸屎燒赤銅，　　無量億年受楚毒。 　如是餓鬼中飢渴，　　生曾不聞漿水名， 　余報復生龍道中，　　具足多年受辛苦。 　雖得龍身常飢餓，　　在所生處空無水， 　或在枯澤惡焦山，　　絕水常幹無飲食， 　死已數入地獄中，　　大火熱惱充遍身。 　在彼經于無量歲，　　如是循還餓鬼中， 　自非修禪能救濟，　　禮拜供養佛如來。 　持戒智慧學多聞，　　精進舍于慳慢想， 　妒嫉毒心最為惡，　　此業因緣須斷除， 　憶念死時受是殃，　　決定無疑早懺悔。」

爾時，如來說是偈已，彼龍眾中二十六億諸餓龍等，念過去身皆悉雨淚，作如是言：「唯愿哀愍救濟於我。大悲世尊！我等憶念過去世時，于佛法中雖得出家，備造如是種種惡業，以惡業故經無量身在三惡道，亦以余報故生在龍中受極大苦

【現代漢語翻譯】 現代漢語譯本 曾經在佛法中作為比丘（佛教出家男眾）， 或者看到在蘭若（寂靜處）苦修的人， 心懷嫉妒和吝嗇，捨不得佈施飲食， 有遠方的比丘前來借宿， 就心生嗔恨、憤怒，心中不歡喜， 當檀越（施主）平等佈施飲食時， 就從中阻撓，甚至謾罵。 如果有清凈美好的流水， 就往裡面傾倒屎尿糞便，使其污穢不堪， 所有居住、行走、坐臥的地方， 都充滿臭穢，變得不乾淨， 如果有清凈持戒的人， 看到這種情況都會遠離。 如果其他地方的好人聽說了， 也不會有心想來這裡， 那個人因為惡業的緣故， 死後會墮入地獄無量世， 在灰河、沸騰的糞便和燒紅的銅中， 經歷無量億年的痛苦折磨。 像這樣在餓鬼道中遭受飢渴， 甚至從未聽說過漿水的名字， 餘下的果報又會轉生到龍道中， 多年承受辛苦。 即使得到龍身，也常常飢餓， 在所生之處都找不到水， 或者在乾枯的沼澤和焦熱的山上， 沒有水，常常幹渴，沒有飲食， 死後又多次墮入地獄中， 被大火的熱惱充滿全身。 在那裡經歷無量歲月， 這樣循環往復地在餓鬼道中受苦， 除非修習禪定能夠救濟， 或者禮拜供養佛如來（佛陀的稱號）。 持戒、修習智慧、學習多聞， 精進修行，捨棄慳吝和傲慢的想法， 嫉妒和毒害之心最為惡劣， 這種惡業的因緣必須斷除， 要憶念死時會遭受這樣的災殃， 對此要深信不疑，及早懺悔。」 當時，如來說完這偈頌后，那些龍眾中二十六億餓龍等，回憶起過去的身世，都紛紛流淚，這樣說道：『唯愿您慈悲憐憫，救濟我們。大悲世尊！我們回憶起過去世時，在佛法中雖然出家，卻造作了如此種種惡業，因為這些惡業，經歷了無量身在三惡道中，又因為余報，轉生為龍，遭受極大的痛苦。』

【English Translation】 English version Having once been a Bhikkhu (Buddhist monk) in the Buddha's Dharma, Or seeing ascetics practicing austerities in a secluded place (Aranya), With jealousy and stinginess, begrudging food and drink, When a visiting Bhikkhu comes to stay, They harbor anger and resentment, their hearts displeased, When a donor (Danapati) gives food and drink equally, They obstruct it and even scold and curse. If there is clear and pure flowing water, They fill it with excrement and urine, making it filthy, All places where they live, walk, and sit, Are filled with foul odors, becoming unclean, If there are pure and virtuous practitioners, Upon seeing this, they all stay away. If good people in other places hear of this, They will have no desire to come here, Because of that person's evil karma, After death, they will fall into hell for countless eons, In the River of Ashes, boiling excrement, and burning red copper, They will endure torment for countless millions of years. Like this, in the realm of hungry ghosts, they suffer from hunger and thirst, Never even having heard the name of gruel, The remaining retribution will cause them to be reborn in the realm of dragons, Enduring hardship for many years. Even having obtained a dragon's body, they are often hungry, In the places where they are born, there is no water, Or they are in dried-up swamps and scorched mountains, Without water, constantly parched, without food or drink, After death, they repeatedly fall into hell, Their bodies filled with the torment of great fire. There, they experience countless years, Thus, they cycle through suffering in the realm of hungry ghosts, Unless they cultivate meditation to be saved, Or worship and make offerings to the Tathagata (title of the Buddha). Upholding precepts, cultivating wisdom, learning widely, Practicing diligently, abandoning thoughts of stinginess and arrogance, Jealousy and a poisonous heart are the most evil, The causes and conditions of this karma must be cut off, Remembering the suffering one will endure at the time of death, There should be no doubt about this, and one should repent early.』 At that time, after the Tathagata spoke this verse, twenty-six billion hungry dragons among the dragon assembly, remembering their past lives, all shed tears, and said: 『We beseech you to have compassion and save us. Great Compassionate World Honored One! We remember that in past lives, although we had left home in the Buddha's Dharma, we created such various evil karmas. Because of these evil karmas, we have spent countless lives in the three evil realms, and because of the remaining retribution, we were reborn as dragons, enduring great suffering.』

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，如青色龍我亦如是。」

爾時，世尊語諸龍言：「汝可持水洗如來足，令汝殃罪漸得除滅。」

時一切龍以手掬水，水皆成火變作大石，滿於手中生大猛炎，棄已復生如是至七。一切龍眾見如是已，驚怖懊惱啼泣雨淚。

佛告諸龍：「汝造罪業得是惡報，修善業人受於好果，我今教汝說真實誓。若佛導師憐愍一切，于諸眾生平等無二，此言不虛，愿我諸龍火炎時滅。」作是誓已，火炎皆滅。

時餓龍等乃至八過，以手捧水洗如來足，至心懺悔：「我從今日更不造惡。」如是懺已，各白佛言：「如來大慈愿救濟我。」

佛言：「諸龍！汝此惡業有餘未盡，彌勒佛世當得人身，值佛出家精進持戒得羅漢果。」

時諸龍等得宿命心，自念過業啼泣雨面，各如是言：「我憶往昔于佛法中，或為俗人親屬因緣，或復聽法來去因緣，所有信心，舍施種種華果飲食，共諸比丘依次而食。」或有說云：「我曾吃啖四方眾僧華果飲食。」或有說言：「我往寺舍佈施眾僧；或復禮拜，如是吃啖。」或復說言：「我毗婆尸如來法中曾作俗人。」或復有說：「我尸棄佛如來法中曾作俗人。」或復有說：「我毗葉婆如來法中曾作俗人。」或復有說：「我迦羅拘村馱佛法之中曾作俗人。」或復有說：「我迦

【現代漢語翻譯】 現代漢語譯本：『就像青色的龍一樣，我也是如此。』 那時，世尊告訴眾龍：『你們可以用水洗如來的腳，讓你們的罪業逐漸消除。』 當時，所有的龍用手捧水，水都變成火焰，變成大石頭，在手中燃起猛烈的火焰，扔掉后又重新燃起，如此反覆七次。所有的龍眾看到這種情況后，驚恐懊惱，哭泣流淚。 佛告訴眾龍：『你們造作罪業，所以得到這樣的惡報。修善業的人會得到好的果報。我現在教你們說真實的誓言。如果佛陀導師憐憫一切，對所有眾生平等無二，此言不虛，愿我諸龍的火焰立刻熄滅。』說完這個誓言后，火焰都熄滅了。 當時，餓龍等乃至八次，用手捧水洗如來的腳，真心懺悔：『我從今天起不再造惡。』這樣懺悔后，各自對佛說：『如來大慈，愿救濟我們。』 佛說：『諸龍！你們的惡業還有剩餘沒有消除，在彌勒佛出世時，你們會得到人身，遇到佛陀出家，精進持戒，證得羅漢果。』 當時，眾龍等得到了宿命通，回憶起過去的罪業，哭泣流淚，各自這樣說：『我記得過去在佛法中，或者作為俗人因為親屬的因緣，或者因為聽法來去的因緣，所有信心，舍施各種花果飲食，和眾比丘依次食用。』有的說：『我曾經吃過四方僧眾的花果飲食。』有的說：『我曾經在寺廟佈施僧眾；或者禮拜，這樣吃過。』有的說：『我在毗婆尸如來（Vipasyin Buddha）的佛法中曾經做過俗人。』有的說：『我在尸棄佛（Sikhin Buddha）的佛法中曾經做過俗人。』有的說：『我在毗葉婆如來（Visvabhu Buddha）的佛法中曾經做過俗人。』有的說：『我在迦羅拘村馱佛（Krakucchanda Buddha）的佛法中曾經做過俗人。』有的說：『我在迦

【English Translation】 English version: 『Just like the blue dragon, so am I.』 At that time, the World Honored One said to the dragons, 『You may use water to wash the Tathagata』s feet, so that your sins may gradually be eliminated.』 Then, all the dragons scooped up water with their hands, and the water all turned into flames, becoming large stones, with fierce flames rising in their hands. After throwing them away, they would reappear, and this happened seven times. When all the dragons saw this, they were terrified, remorseful, and wept tears. The Buddha told the dragons, 『You have committed sinful deeds, so you receive such evil retribution. Those who cultivate good deeds receive good rewards. Now I will teach you to make a true vow. If the Buddha, the guide, has compassion for all, and is equal and without discrimination towards all beings, this statement is not false, may the flames of all you dragons immediately be extinguished.』 After making this vow, the flames were all extinguished. Then, the hungry dragons, up to eight times, used their hands to hold water and wash the Tathagata』s feet, sincerely repenting, 『From today on, I will no longer commit evil.』 After repenting in this way, they each said to the Buddha, 『Tathagata, with great compassion, please save us.』 The Buddha said, 『Dragons! Your evil karma still has remnants that have not been eliminated. When Maitreya Buddha appears in the world, you will obtain human bodies, encounter the Buddha, leave home, diligently uphold the precepts, and attain the fruit of Arhat.』 At that time, the dragons obtained the power of remembering past lives, recalling their past sins, weeping and shedding tears, each saying, 『I remember in the past, within the Buddha』s Dharma, either as a layperson due to family connections, or due to the cause of coming and going to listen to the Dharma, all the faith, giving various flowers, fruits, and food, and eating in order with the monks.』 Some said, 『I once ate the flowers, fruits, and food of the monks from the four directions.』 Some said, 『I once made offerings to the monks in the temple; or made prostrations, and ate in this way.』 Some said, 『I was once a layperson in the Dharma of Vipasyin Buddha.』 Some said, 『I was once a layperson in the Dharma of Sikhin Buddha.』 Some said, 『I was once a layperson in the Dharma of Visvabhu Buddha.』 Some said, 『I was once a layperson in the Dharma of Krakucchanda Buddha.』 Some said, 『I was once a layperson in the Dharma of Ka』

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那迦牟尼佛法之中曾作俗人。」或復有說：「我迦葉佛如來法中曾作俗人。」或復有說：「我釋迦牟尼佛法之中曾作俗人；或以親舊問訊，因緣；或復來去聽法因緣，往還寺舍。有信心人供養僧故，舍施華果種種飲食。比丘得已回施於我我得便食。彼業因緣，于地獄中經無量劫，大猛火中或燒或煮，或飲洋銅，或吞鐵丸。從地獄出墮畜生中，舍畜生身生餓鬼中，如是種種備受辛苦。惡業未盡，生此龍中常受苦惱，熱水爛身熱風吹體，熱沙熱土熱糞熱灰，食入口中變成銅汁或作鐵丸。於一切時，所食之物，入口口焦，入咽咽爛，入腹腹然，直過墮地遍體穿穴，受如是苦不可堪忍，惟愿如來慈哀救濟。」

佛告諸龍：「此之惡業與盜佛物等無差別，比丘逆業其罪如半，然此罪報受未盡故難可得脫。汝等今當盡受三歸一心修善，以此緣故於賢劫中值最後佛名曰樓至，于彼佛世罪得除滅。」時諸龍等聞是語已，皆悉至心盡其形壽各受三歸。

時彼眾中有盲龍女，口中膀爛滿諸雜蟲狀如屎尿，乃至穢惡猶若婦人根中不凈臊臭難看，種種噬食膿血流出，一切身份常為蚊虻、諸惡毒蠅之所唼食，身體臭處難可見聞。

爾時，世尊以大悲心見彼龍婦眼盲困苦，如是問言：「妹何緣故得此惡身，於過去世曾為何業？」

【現代漢語翻譯】 現代漢語譯本：『我曾在迦牟尼佛（Sakyamuni Buddha）的教法中做過俗人。』或者有人說：『我曾在迦葉佛（Kasyapa Buddha）如來的教法中做過俗人。』或者有人說：『我曾在釋迦牟尼佛（Sakyamuni Buddha）的教法中做過俗人；有時因為親友問候的緣故，有時因為來來往往聽法的緣故，往返于寺院。有信心的人供養僧人，佈施鮮花水果和各種飲食。比丘們得到后又轉施給我，我得到后就吃了。因為這樣的業力因緣，在地獄中經歷了無數劫，在大火中被燒或被煮，或者喝滾燙的銅汁，或者吞鐵丸。從地獄出來后墮入畜生道，捨棄畜生身又生到餓鬼道，像這樣種種備受辛苦。惡業沒有盡，生到龍道中常常遭受苦惱，熱水腐爛身體，熱風吹拂身體，熱沙熱土熱糞熱灰，吃進嘴裡變成銅汁或鐵丸。在任何時候，所吃的東西，入口時嘴巴焦爛，入喉時喉嚨腐爛，入腹時腹部燃燒，直接穿過身體掉到地上，全身都是孔洞，遭受這樣的痛苦難以忍受，只希望如來慈悲救濟。』 佛陀告訴眾龍：『這種惡業和盜取佛物沒有差別，比丘犯逆罪的罪過只有一半，然而這種罪報沒有受盡，所以難以解脫。你們現在應當盡力受持三皈依，一心修善，因為這個緣故，在賢劫中會遇到最後一位佛，名叫樓至（Rocana），在那位佛的時代，罪業才能消除。』當時，眾龍聽到這些話后，都至誠盡其一生受持三皈依。 當時，在他們之中有一位盲龍女，口中潰爛，長滿了各種蟲子，形狀像屎尿，甚至污穢惡臭如同婦人下體不凈之處，難以觀看，各種蟲子啃食膿血流出，全身經常被蚊子、蒼蠅等惡毒的昆蟲叮咬，身體臭氣熏天，難以靠近。 這時，世尊以大悲心看到這位龍女眼盲困苦，這樣問道：『妹妹，你是什麼緣故得到這樣的惡身，在過去世曾經做了什麼業？』

【English Translation】 English version: 'I was once a layperson in the Dharma of Sakyamuni Buddha.' Or some might say, 'I was once a layperson in the Dharma of Kasyapa Buddha Tathagata.' Or some might say, 'I was once a layperson in the Dharma of Sakyamuni Buddha; sometimes due to greetings from relatives and friends, sometimes due to coming and going to listen to the Dharma, I would travel back and forth to the monasteries. Faithful people would make offerings to the Sangha, donating flowers, fruits, and various foods. The Bhikkhus, having received these, would then give them to me, and I would eat them. Due to this karmic cause, in hell, I have endured countless kalpas, being burned or boiled in great fires, or drinking molten copper, or swallowing iron balls. After emerging from hell, I fell into the animal realm, and after abandoning the animal body, I was born into the realm of hungry ghosts, enduring various hardships. Because my evil karma has not been exhausted, I was born into the dragon realm, constantly suffering. Hot water rots my body, hot winds blow on me, hot sand, hot earth, hot dung, and hot ashes, when eaten, turn into molten copper or iron balls in my mouth. At all times, whatever I eat, my mouth burns upon entry, my throat rots upon swallowing, and my abdomen burns upon entering, passing straight through my body and falling to the ground, leaving holes all over my body. I endure such unbearable suffering, and I only wish that the Tathagata would have compassion and save me.' The Buddha told the dragons, 'This evil karma is no different from stealing from the Buddha. The sin of a Bhikkhu committing a transgression is only half as severe, yet because this karmic retribution has not been fully endured, it is difficult to be liberated. You should now wholeheartedly take refuge in the Three Jewels and diligently cultivate good deeds. Because of this, in the Bhadrakalpa, you will encounter the last Buddha named Rocana, and in that Buddha's era, your sins will be eradicated.' At that time, upon hearing these words, all the dragons wholeheartedly took refuge in the Three Jewels for the rest of their lives. At that time, among them was a blind dragon woman, whose mouth was ulcerated, filled with various worms, resembling excrement and urine, even as foul and stinking as the unclean parts of a woman's body, unbearable to look at. Various insects were eating away at her pus and blood, and her entire body was constantly being bitten by mosquitoes, flies, and other venomous insects. The stench of her body was unbearable to approach or smell. At that time, the World Honored One, with great compassion, saw the blind dragon woman suffering and asked her, 'Sister, what is the reason you have obtained such an evil body? What karma did you commit in your past lives?'

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龍婦答言：「世尊！我今此身眾苦逼迫無暫時停，設復欲言而不能說。我念過去三十六億于百千年生惡龍中受如是苦，乃至日夜剎那不停，為我往昔九十一劫于毗婆尸佛法之中作比丘尼，思念欲事過於醉人，雖復出家不能如法。于伽藍內敷施床褥，數數犯于非梵行事，以快欲心生大樂受，或貪求他物多受信施。以如是故於九十一劫，常不得受天人之身，恒三惡道受諸燒煮。」

佛又問言：「若如是者，此中劫盡妹何處生？」

龍婦答言：「我以過去業力因緣生余世界，彼處劫盡，惡業風吹還來生此。」時彼龍婦說此語已，作如是言：「大悲世尊！愿救濟我，愿救濟我！」

爾時，世尊以手掬水，告龍女言：「此水名為瞋陀留脂藥和，我今誠實發言語汝，我于往昔為救鴿故棄捨身命，終不疑念起慳惜心，此言若實，令汝惡患悉皆除差。」

時佛世尊以口含水，灑彼盲龍婦女之身，一切惡患臭處皆差。既得差已，作是說言：「我今于佛乞受三歸。」是時，世尊，即為龍女授三歸依。

時彼眾中復有一龍，種種臭惡一切諸蟲，滿其口中及咽喉內膿血流出，有見聞者皆悉捨去。時佛見已，即便問言：「善男子！汝於過去作何惡業受如是報？」

彼龍張口，于其口內出種種蟲，膿

【現代漢語翻譯】 現代漢語譯本：龍女回答說：『世尊！我現在這個身體被各種痛苦逼迫，沒有片刻停歇，即使想說話也說不出來。我回憶過去三十六億百千生，在惡龍中遭受這樣的痛苦，甚至日夜剎那不停。這是因為我過去九十一劫在毗婆尸佛（Vipasyin Buddha）的教法中做比丘尼（bhikkhuni），思念情慾之事超過了醉酒之人，雖然出家卻不能如法修行。在伽藍（samgha）內鋪設床褥，多次犯下非梵行之事，以貪圖享樂的心生起極大的快樂感受，或者貪求他人的財物，多接受信徒的佈施。因為這些原因，在九十一劫中，我常常不能得到天人的身體，一直在三惡道中遭受各種燒煮的痛苦。』 佛陀又問：『如果這樣，那麼這個劫數結束時，你妹妹會出生在哪裡呢？』 龍女回答說：『我因為過去業力的因緣，出生在其他世界，那個地方的劫數結束時，又被惡業的風吹回這裡出生。』當時，那位龍女說完這些話后，這樣說道：『大悲世尊！愿您救濟我，愿您救濟我！』 這時，世尊用手捧起水，告訴龍女說：『這水名為瞋陀留脂藥和（Chandana-udaka），我現在誠實地告訴你，我過去爲了救鴿子而捨棄自己的生命，始終沒有懷疑和吝惜之心。如果這話是真實的，就讓你的惡疾全部消除。』 當時，佛世尊用口含水，灑在盲龍女的身上，一切惡疾和臭味都消失了。病好之後，她說：『我現在向佛陀請求皈依三寶。』這時，世尊就為龍女授了三皈依。 當時，在人群中又有一條龍，身上散發著各種臭味，各種蟲子充滿了它的口中和咽喉內，膿血流出，看到或聽到的人都紛紛躲開。當時，佛陀看到后，就問：『善男子！你過去做了什麼惡業，遭受這樣的報應？』 那條龍張開嘴，從口中吐出各種蟲子，膿液也隨之流出。

【English Translation】 English version: The dragon woman replied, 'World Honored One! My current body is oppressed by various sufferings, without a moment's rest. Even if I want to speak, I cannot. I recall that in the past thirty-six billion hundred thousand lives, I suffered such pain as a wicked dragon, even without a moment's pause day and night. This is because in the past ninety-one kalpas, I was a bhikkhuni (nun) in the Dharma of Vipasyin Buddha, and my thoughts of lust exceeded those of a drunkard. Although I had left home, I could not practice according to the Dharma. I laid out beds in the samgha (monastery), and repeatedly committed non-brahmacarya (non-celibate) acts. With a mind craving pleasure, I experienced great joy, or I coveted others' possessions and received many offerings from believers. Because of these reasons, for ninety-one kalpas, I was often unable to obtain a heavenly or human body, and constantly suffered various torments in the three evil realms.' The Buddha then asked, 'If that is so, where will your sister be born when this kalpa ends?' The dragon woman replied, 'Due to the karmic causes of my past actions, I was born in another world. When the kalpa there ended, I was blown back here by the wind of evil karma.' At that time, after the dragon woman finished speaking, she said, 'Great Compassionate World Honored One! Please save me, please save me!' At this time, the World Honored One scooped up water with his hand and told the dragon woman, 'This water is called Chandana-udaka (sandalwood water), and I now truthfully tell you that in the past, I gave up my life to save a pigeon, and I never had any doubts or stinginess. If this is true, may all your illnesses be completely cured.' Then, the World Honored Buddha held water in his mouth and sprinkled it on the body of the blind dragon woman, and all her illnesses and foul odors disappeared. After being cured, she said, 'I now ask the Buddha to take refuge in the Three Jewels.' At that time, the World Honored One then gave the dragon woman the Three Refuges. At that time, among the crowd, there was another dragon, whose body emitted various foul odors, and various insects filled its mouth and throat, with pus and blood flowing out. Those who saw or heard it all fled. When the Buddha saw this, he asked, 'Good man! What evil karma did you commit in the past to receive such retribution?' That dragon opened its mouth, and various insects came out of its mouth, along with pus.

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血流溢猶如熱火。雖復張口，竟不能言，即還閉口。爾時，世尊即為彼龍而說偈言：

「汝以過去盜因緣，　　輕戲聖人受是報； 　至誠聽我此實言，　　即得清涼滅諸苦。」

爾時，世尊說實語已，即以少水瀉龍口中，火及蟲膿悉皆滅盡。龍口清涼，作如是言：「大聖如來！我憶過去迦葉佛時，曾作俗人在田犁地。有一比丘，來從我乞求五十錢，我時報言：『聽待谷熟當與汝食。』比丘復言：『若當五十不可得者，愿乞十文。』我于爾時瞋彼比丘，而語之言：『乃至十錢亦不相與。』時彼比丘心生懊惱。又于余時往寺舍中入樹林下，輒便盜取現在僧物十庵羅果而私食之。彼業因緣地獄受苦，惡業未盡生野澤中作餓龍身，常為種種諸蟲食啖，膿血流溢飢渴苦惱。又彼比丘以瞋忿心惡業緣故，死便即作小毒龍身，生我腋下𠲿於我血，熱氣觸身不可堪忍，是故我身熱膿血滿。」

龍白佛言：「大悲世尊！唯愿慈哀救濟於我，令我脫彼怨家毒龍。」爾時，世尊以手抄水，發誠實語，作如是言：「我曾往昔于饑饉世，爾時愿作大身眾生長廣無量，以神通力于虛空中唱如是言：『彼野澤中有大身蟲名曰不瞋，汝等可往取其身肉以為飲食，可得不饑。』時彼世中人、非人等，聞此聲已一切悉往競取食之。」說是真

【現代漢語翻譯】 現代漢語譯本 血流溢出，如同熱火一般。雖然張著嘴，卻說不出話，隨即又閉上了嘴。這時，世尊就為那條龍說了偈語： 『你因為過去偷盜的因緣，輕慢戲弄聖人而遭受這樣的報應； 至誠地聽我說這真實的話，就能得到清涼，滅除一切痛苦。』 當時，世尊說完真實的話后，就用少許水倒進龍的口中，火焰和蟲膿全部都滅盡了。龍的口中清涼，這樣說道：『大聖如來（佛的稱號）！我記得過去在迦葉佛（過去七佛之一）時，曾經作為俗人在田里耕地。有一位比丘（出家修行的男子），來向我乞討五十錢，我當時回答說：『等穀子成熟了再給你。』比丘又說：『如果五十錢得不到，希望乞討十文。』我當時嗔恨那位比丘，對他說：『即使十錢也不會給你。』當時那位比丘心中懊惱。後來，他又到寺廟的樹林下，就偷取了現在僧眾的十個庵羅果（一種水果）私自吃了。因為這個業報的因緣，在地獄受苦，惡業沒有盡，就生在野澤中做了餓龍，常常被各種蟲子啃食，膿血流淌，飢渴痛苦。而且那位比丘因為嗔恨忿怒的惡業緣故，死後就變成了一條小毒龍，生在我的腋下，吸我的血，熱氣觸碰到身體，難以忍受，所以我的身體里充滿了熱膿血。』 龍對佛說：『大悲世尊！希望您慈悲救濟我，讓我脫離那個怨家毒龍。』當時，世尊用手舀起水，發真實語，這樣說道：『我曾經在饑荒的時代，當時發願變成大身眾生，身體長得無量大，用神通力在虛空中唱道：『那野澤中有個大身蟲名叫不嗔，你們可以去取它的肉作為食物，就可以不飢餓。』當時那個世界的人和非人等，聽到這個聲音后，都去爭著吃它的肉。』說完這些真實的話

【English Translation】 English version The blood flowed out like hot fire. Although it opened its mouth, it could not speak, and then closed it again. At that time, the World Honored One spoke a verse for that dragon: 'Because of your past deeds of stealing, you have received this retribution for slighting and mocking the saints; If you sincerely listen to my true words, you will attain coolness and extinguish all suffering.' At that time, after the World Honored One spoke the truth, he poured a little water into the dragon's mouth, and the fire and pus from the insects were all extinguished. The dragon's mouth felt cool, and it said, 'Great Sage Tathagata (an epithet for the Buddha)! I remember that in the past, during the time of Kashyapa Buddha (one of the seven past Buddhas), I was a layman plowing the field. A Bhikshu (a male monastic) came to me asking for fifty coins, and I replied, 'Wait until the grain is ripe, and then I will give it to you.' The Bhikshu then said, 'If fifty coins are not available, I wish to beg for ten.' At that time, I was angry with that Bhikshu and said to him, 'I will not give you even ten coins.' At that time, that Bhikshu felt distressed. Later, he went to the temple grove and stole ten amra fruits (a type of fruit) belonging to the present Sangha (monastic community) and ate them privately. Because of this karmic cause, he suffered in hell, and his evil karma not yet exhausted, he was born in the wilderness as a hungry dragon, constantly eaten by various insects, with pus and blood flowing, suffering from hunger and thirst. Moreover, that Bhikshu, because of the evil karma of anger and resentment, died and became a small poisonous dragon, born under my armpit, sucking my blood, and the hot air touching my body was unbearable, which is why my body is filled with hot pus and blood.' The dragon said to the Buddha, 'Great Compassionate World Honored One! I beseech you to have mercy and save me, so that I may escape from that vengeful poisonous dragon.' At that time, the World Honored One scooped up water with his hand, spoke truthfully, and said, 'I once, in a time of famine, vowed to become a large being, with a body of immeasurable size, and with supernatural powers, I proclaimed in the void, 'In that wilderness, there is a large insect named Non-Anger, you can go and take its flesh as food, and you will not be hungry.' At that time, the people and non-humans of that world, upon hearing this voice, all went to compete for its flesh.' Having spoken these true words

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實諦信語時，彼龍腋下小龍即出。

時此二龍俱白佛言：「世尊！我等久近離此龍身解脫殃罪？」

佛告龍言：「此業大重次五無間。何以故？若有四方常住僧物，或現前僧物，篤信檀越重心施物，或華或果或樹或園，飲食資生床褥敷具疾病湯藥一切所須，私自費用或持出外，乞與知識親里白衣，此罪重於阿鼻地獄所受果報。是故汝等可受三歸，歸三寶已乃可得住于冷水中，如是三稱三受，身即安隱得入水中。」

爾時，世尊即為諸龍而說偈言：

「寧以利刀自割身，　　支節身份肌膚肉， 　所有信心舍施物，　　俗人食者實為難。 　寧吞大赤熱鐵丸，　　而使口中光焰出， 　所有眾僧飲食具，　　不應于外私自用。 　寧以大火若須彌，　　以手捉持而自食， 　其有在家諸俗人，　　不應輒食施僧食。 　寧以利刀自屠膾，　　身體皮膜而自啖， 　其有在家諸俗人，　　不應受取僧雜食。 　寧以自身投于彼，　　滿室大火猛焰中， 　其有在家俗人輩，　　不應坐臥僧牀蓆。 　寧以火熱炎鐵錐，　　拳手握持便焦爛， 　其有在家俗人等，　　不應私用於僧物。 　寧以勝利好刀枮，　　而自臠切其身肉， 　勿于出家清凈人，　　發起一念瞋恚心。 　寧以自手挑兩眼，　　

【現代漢語翻譯】 現代漢語譯本：當他們說出真實可信的話語時，那條龍腋下的小龍就出來了。 這時，這兩條龍一起對佛說：『世尊！我們還要多久才能脫離這龍身，解除罪業？』 佛告訴龍說：『這個業報非常嚴重，僅次於五無間地獄（指最嚴重的五種罪業）。為什麼呢？如果有人私自使用四方常住僧眾的物品，或者現前僧眾的物品，包括虔誠的施主真心供養的物品，無論是花、果、樹、園，還是飲食、生活用品、床鋪、被褥、疾病的湯藥等一切所需，私自使用，或者拿出去送給認識的人、親戚朋友、在家俗人，這種罪過比在阿鼻地獄（指最痛苦的地獄）所受的果報還要嚴重。所以你們應當受三歸依（指歸依佛、法、僧），歸依三寶后才能住在冷水中。』這樣稱念三遍，受持三遍，身體就能安穩，可以進入水中。 這時，世尊就為眾龍說了偈語： 『寧可用利刀割自己的身體，肢體、身份、肌膚、肉，所有信心施捨的物品，俗人食用實在困難。 寧願吞下燒得通紅的鐵丸，讓口中發出光焰，所有僧眾的飲食器具，不應該私自拿出去用。 寧願用手拿著像須彌山（指高大的山）一樣的大火來吃，那些在家的俗人，不應該隨便吃僧眾的食物。 寧願用利刀宰殺自己，吃自己的皮肉，那些在家的俗人，不應該接受僧眾的雜食。 寧願把自己投入到充滿火焰的房間里，那些在家的俗人，不應該坐臥僧眾的床鋪。 寧願用燒紅的鐵錐，用拳頭握住讓它焦爛，那些在家的俗人，不應該私自使用僧眾的物品。 寧願用鋒利的刀刃，割自己的身體，也不要對出家清凈的人，生起一絲嗔恨心。 寧願用自己的手挖出自己的雙眼，'

【English Translation】 English version: When they spoke words of truth and faith, the small dragon under the dragon's arm emerged. At that time, both dragons together said to the Buddha, 'World Honored One! How long will it be before we can leave this dragon body and be released from our karmic offenses?' The Buddha told the dragons, 'This karma is very heavy, second only to the five uninterrupted hells (referring to the five most severe offenses). Why is that? If someone privately uses the property of the Sangha (monastic community) that is permanently established in all directions, or the property of the present Sangha, including items sincerely offered by devout donors, whether they are flowers, fruits, trees, gardens, or food, daily necessities, bedding, medicine for illnesses, or anything else needed, using them privately, or taking them out to give to acquaintances, relatives, or laypeople, this offense is more severe than the karmic retribution received in Avici Hell (referring to the most painful hell). Therefore, you should take the Three Refuges (referring to taking refuge in the Buddha, Dharma, and Sangha). Only after taking refuge in the Three Jewels can you dwell in cold water.' Reciting this three times and receiving it three times, your bodies will be at peace and you can enter the water. At that time, the World Honored One spoke these verses for the dragons: 'Rather cut one's own body with a sharp knife, limbs, parts of the body, skin, and flesh, the things given in faith, it is truly difficult for laypeople to consume. Rather swallow a red-hot iron ball, letting flames come out of the mouth, all the eating utensils of the Sangha, should not be taken out for private use. Rather hold and eat a great fire like Mount Sumeru (referring to a tall mountain) with one's hands, those laypeople at home, should not casually eat the food of the Sangha. Rather butcher oneself with a sharp knife, and eat one's own skin and flesh, those laypeople at home, should not accept the mixed food of the Sangha. Rather throw oneself into a room filled with raging flames, those laypeople at home, should not sit or lie on the beds of the Sangha. Rather hold a red-hot iron awl in one's fist and let it burn, those laypeople at home, should not privately use the property of the Sangha. Rather cut one's own flesh with a sharp blade, do not let a single thought of anger arise towards the pure renunciates. Rather gouge out one's own two eyes with one's own hands,'

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捐棄投之擲于地， 　其有習行善法者，　　不應懷忿瞋心視。 　寧以熱鐵鍱其身，　　東西起動行坐臥， 　不應瞋忿心妒嫉，　　而著眾僧凈施衣。 　寧飲灰汁堿滷水，　　熱沸爍口猶如火， 　不應懷貪毒噁心，　　服食眾僧凈施藥。」

爾時，世尊說此偈已，一萬四千諸龍眾等悉受三歸，所有過去現在業報諸苦惱中而得解脫，深信三寶其心不退。復有八十億諸龍眾等，亦於三寶起歸敬心。

爾時，世尊告憍陳如：「汝觀此等諸惡眾生自誑其心，或以怖畏貧窮因緣，或於惡道生於恐畏修行善法，或作比丘所得種種資生之具，皆是信心檀越所施，而是眾生或自食啖，或與他人或共眾人，盜竊隱藏私處自用，如是業故墮三惡道久受勤苦。復有眾生，貧窮下賤不得自在，是故出家望得富饒解脫安樂。既出家已，懈怠懶墮不讀誦經，禪慧精勤舍而不習，樂知僧事。

「復有比丘晝夜精勤樂修善法，讀誦經典坐禪習慧不捨須臾，以是因緣感諸四輩種種供養。時知事人得利養已，或自私食或復盜與親舊俗人，以是等緣久處惡道出已還入，如是愚瞑不見當來果報輕重。我今戒敕沙門弟子，念法住持不得自稱我是沙門真法行人，猗眾僧故。他信施物，或餅或果或菜或華，但是眾僧所食之物，不得輒與一切

【現代漢語翻譯】 現代漢語譯本 捨棄那些被拋擲在地上的東西，對於那些修習善法的人，不應該懷有憤怒和嗔恨之心去看待他們。 寧願用燒紅的鐵片覆蓋身體，在東西方向走動、坐臥，也不應該懷有嗔恨、憤怒、嫉妒之心，而穿著僧眾清凈的佈施衣。 寧願喝灰汁、堿滷水，熱得沸騰，灼燒嘴巴如同火焰，也不應該懷有貪婪、惡毒之心，服用僧眾清凈佈施的藥物。 當時，世尊說完這偈頌后，一萬四千龍眾都接受了三皈依（皈依佛、皈依法、皈依僧），從過去和現在業報所帶來的各種痛苦中解脫出來，深深地相信三寶，他們的心不再退轉。又有八十億龍眾，也對三寶生起了皈依敬畏之心。 當時，世尊告訴憍陳如（佛陀的弟子之一）說：『你看看這些惡劣的眾生，他們自己欺騙自己的心，有的是因為害怕貧窮，有的是因為害怕墮入惡道而修行善法，有的是做了比丘，得到的各種生活用品，都是信徒佈施的，而這些眾生有的自己吃，有的給別人，有的和大家一起，偷竊隱藏起來自己用，因為這樣的業報，墮入三惡道，長期遭受痛苦。還有一些眾生，因為貧窮而不得自由，所以出家希望得到富饒和解脫安樂。出家之後，卻懈怠懶惰，不讀誦經典，禪定智慧的精進也捨棄而不修習，喜歡知道僧團的事情。』 『還有一些比丘，日夜精勤，喜歡修習善法，讀誦經典，坐禪修習智慧，片刻也不放棄，因為這個原因，感得四眾弟子的各種供養。當時，知事的人得到供養后，有的自己私自食用，有的偷著給親戚朋友，因為這些原因，長期處於惡道，出來后又再次墮入，這樣愚昧昏暗，看不到將來的果報輕重。我現在告誡沙門弟子，要念法住持，不能自稱我是沙門真法修行人，依靠僧團的緣故。他人佈施的物品，無論是餅、果、菜還是花，只要是僧團食用的東西，都不能隨便給任何人。'

【English Translation】 English version Discard what is thrown on the ground; towards those who practice good deeds, one should not look with anger and resentment. Rather cover one's body with hot iron plates, moving east and west, sitting and lying down, one should not harbor anger, resentment, or jealousy, while wearing the pure robes donated to the Sangha. Rather drink ash water, alkaline brine, boiling hot, scorching the mouth like fire, one should not harbor greed or malice, while taking the pure medicine donated to the Sangha. At that time, after the World Honored One spoke this verse, fourteen thousand dragon beings all received the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), and were liberated from all the sufferings of past and present karmic retribution, deeply believing in the Three Jewels, their minds no longer retreating. There were also eighty billion dragon beings who also developed a heart of reverence for the Three Jewels. At that time, the World Honored One said to Ajnatakaundinya (one of the Buddha's disciples): 'Look at these evil beings, they deceive their own minds. Some practice good deeds because they fear poverty, others because they fear falling into evil realms. Some become monks and receive various necessities, all donated by believers, but these beings either eat them themselves, give them to others, or share them with others, stealing and hiding them for their own use. Because of such karma, they fall into the three evil realms and suffer for a long time. There are also beings who, because of poverty, are not free, so they leave home hoping to gain wealth and liberation. After leaving home, they are lazy and indolent, not reciting scriptures, abandoning the diligence of meditation and wisdom, and instead enjoy knowing about the affairs of the Sangha.' 'There are also some monks who are diligent day and night, enjoying the practice of good deeds, reciting scriptures, meditating, and practicing wisdom without abandoning it for a moment. Because of this, they receive various offerings from the fourfold assembly. At that time, those in charge, after receiving offerings, either eat them privately or secretly give them to relatives and friends. Because of these reasons, they remain in evil realms for a long time, and after coming out, they fall back in again. They are so foolish and ignorant that they do not see the weight of future karmic retribution. I now admonish the Shramana disciples to uphold the Dharma, not to claim that I am a Shramana, a true practitioner of the Dharma, relying on the Sangha. Items donated by others, whether they are cakes, fruits, vegetables, or flowers, as long as they are items for the Sangha to eat, they should not be given to anyone casually.'

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俗人，亦不得云此是我物別眾而食；又亦不得以眾僧物貯積，興生種種販賣云有利益招世譏嫌，又亦不得出貴收賤與世爭利；又亦不得為于飲食及僧因緣，使諸眾生墮三惡道，應須勸引安善法中，令比丘眾真信三寶，攝諸眾生乃至父母，令得安隱置三解脫。」

◎大集經卷第四十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十五

隋天竺三藏那連提耶舍譯

◎日藏分護塔品第十三

爾時，長老阿若憍陳如白佛言：「世尊！此日藏修多羅長夜照明，說一切龍惡業果報不可思議，復說菩薩真實行法。」

佛言：「如是，如是。憍陳如！此四天下有大支提聖人住處，若有眾生精勤方便坐禪正慧，當知此處則為不空，如是福地則為流佈日藏法寶。何者名為大支提處？此閻浮提內王舍城中，聖人處所大支提者，乃是過去無量如來、無量菩薩、無量緣覺、無量聲聞，曾於其中修道滅度，今悉現有、當來亦然。過去諸佛菩薩聖人，皆以付授婆婁那龍，令使擁護住持安立。我今亦欲令此處所光明久住，還以付囑婆婁那龍。若有眾生能護我法，精勤方便坐禪正慧，諸富伽羅應常守護供給供養。」

爾時，婆婁那龍王作如是言：「如是，如是。如世尊教

【現代漢語翻譯】 現代漢語譯本：在家俗人，也不可以認為這是我個人的東西，而把它和大眾分開來吃；也不可以把僧眾的財物儲存起來，從事各種買賣，說有利可圖，招致世俗的譏諷和嫌惡；也不可以抬高價格買進，壓低價格賣出，與世人爭奪利益；也不可以爲了飲食和僧眾的緣故，使眾生墮入三惡道，應當勸導他們安住于善良的法中，使比丘僧眾真正信奉三寶（佛、法、僧），引導眾生乃至父母，讓他們得到安穩，安置於三種解脫（空解脫門、無相解脫門、無愿解脫門）。

《大集經》卷第四十四 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第四十五

隋朝天竺三藏那連提耶舍譯

◎日藏分護塔品第十三

當時，長老阿若憍陳如（Ajñāta Kauṇḍinya）對佛說：『世尊！這部《日藏修多羅》（Sūtra）長夜照明，講述一切龍的惡業果報不可思議，又講述菩薩真實的修行方法。』

佛說：『是這樣的，是這樣的。憍陳如（Kauṇḍinya）！這四天下有大支提（Cetiya，佛塔）聖人居住的地方，如果有眾生精勤方便地坐禪，具有正慧，應當知道這個地方就不空虛，這樣的福地就會流佈《日藏》的法寶。什麼叫做大支提處呢？這閻浮提（Jambudvīpa）內的王舍城（Rājagṛha）中，聖人居住的地方大支提，乃是過去無量如來（Tathāgata）、無量菩薩（Bodhisattva）、無量緣覺（Pratyekabuddha）、無量聲聞（Śrāvaka），曾經在那裡修道而滅度，現在都還存在，將來也是這樣。過去諸佛菩薩聖人，都把它付託給婆婁那龍（Varuna），讓它守護、住持、安立。我現在也想讓這個地方的光明長久住世，也把它付託給婆婁那龍。如果有眾生能夠守護我的法，精勤方便地坐禪，具有正慧，諸富伽羅（Pudgala，人）應當常常守護、供給、供養。』

當時，婆婁那龍王（Varuna）這樣說：『是這樣的，是這樣的。正如世尊所教導的。』

【English Translation】 English version: Laypeople should not consider these items as their personal belongings and eat them separately from the community; nor should they store the Sangha's (monastic community) property, engage in various trades, claiming profits, thus inviting worldly criticism and dislike; nor should they buy at high prices and sell at low prices, competing with the world for profit; nor should they, for the sake of food and the Sangha, cause sentient beings to fall into the three evil realms. They should encourage them to abide in good Dharma, enabling the Bhikkhu (monk) community to truly believe in the Three Jewels (Buddha, Dharma, Sangha), guiding sentient beings, even parents, to attain peace and be placed in the three liberations (emptiness, signlessness, wishlessness).

The Great Collection Sutra, Volume 44 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Collection Sutra

The Great Vaipulya Collection Sutra, Volume 45

Translated by Tripitaka Narendrayasas of India during the Sui Dynasty

◎ Chapter Thirteen: The Sun Store Division on Protecting Stupas

At that time, the elder Ajñāta Kauṇḍinya said to the Buddha: 'World Honored One! This Sun Store Sutra illuminates the long night, speaking of the inconceivable karmic retributions of all dragons, and also speaks of the true practices of Bodhisattvas.'

The Buddha said: 'It is so, it is so. Kauṇḍinya! In these four continents, there are great Cetiyas (stupas) where sages reside. If there are sentient beings who diligently and skillfully practice meditation with right wisdom, know that this place is not empty, and such a blessed place will spread the Dharma treasure of the Sun Store. What is called a great Cetiya place? Within this Jambudvīpa, in the city of Rājagṛha, the great Cetiya where sages reside is where countless Tathāgatas, countless Bodhisattvas, countless Pratyekabuddhas, and countless Śrāvakas of the past practiced the path and attained Nirvana. They all exist now, and will be so in the future. All the Buddhas, Bodhisattvas, and sages of the past entrusted it to the dragon Varuna, to protect, uphold, and establish it. Now I also wish to make the light of this place abide long, and I also entrust it to the dragon Varuna. If there are sentient beings who can protect my Dharma, diligently and skillfully practice meditation with right wisdom, all Pudgalas (persons) should always protect, provide for, and make offerings.'

At that time, the dragon king Varuna said: 'It is so, it is so. As the World Honored One has taught.'

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。往昔過去迦羅鳩村馱應、正遍知，亦以此處令我守護供給供養，精勤方便坐禪正慧，修善法者為作檀越，我于爾時供給守護乃至法滅。次復有佛，名拘那迦牟尼乃至迦葉，亦以此處付囑於我守護供養，我于爾時供給守護，乃至法盡亦復如是。彼佛法中或有弟子，不受奴婢僮僕田地，以清凈心精勤苦行，如是一切我皆守護，今日如來，復以此處付囑於我住持守護。」

爾時，世尊復以西瞿耶尼須彌山下何羅阇低羅山中聖人處所名曰云盡，付寶護龍王。時寶護龍白佛言：「世尊！如是，如是。如世尊教。過去迦羅鳩村馱如來，亦以此云盡聖人住處付囑於我，我于爾時守護此處，及佛弟子如法行者乃至法滅。」

爾時，世尊復以東弗婆提須彌山下青鴦伽那山中支提聖人住處名聖人生，付蘇摩呼嚧叉龍王。時彼龍王白佛言：「世尊！如是，如是，如世尊教。」

爾時，世尊復以須彌山下北脅之間華齒山中支提聖人住處名香峰牟尼，付毗昌伽蘇脂龍王，乃至清凈法行比丘亦皆付囑。時彼龍王作如是言：「如是，如是如世尊教。過去迦羅鳩村馱如來，亦以此香峰聖人住處付囑於我，及法行比丘守護供養。乃至迦葉如來，亦復如是。今日如來，又以香峰支提處所付囑於我，我當守護。」

佛言：「善哉，

【現代漢語翻譯】 現代漢語譯本：'過去很久以前，迦羅鳩村馱（Kārakucchanda，過去七佛之一）應供、正遍知佛，也曾在此處讓我守護、供給、供養，對於精勤方便坐禪、具有正慧、修習善法的人，我作為他們的檀越（dānapati，施主），那時我供給守護他們直到佛法滅盡。之後又有佛，名為拘那迦牟尼（Kanakamuni，過去七佛之一），乃至迦葉（Kāśyapa，過去七佛之一），也在此處囑託我守護供養，那時我供給守護他們，直到佛法滅盡也是如此。那些佛的教法中，如果有弟子不接受奴婢、僕人、田地，以清凈心精勤苦行，所有這些人我都守護。今天如來，又將此處囑託我住持守護。' 那時，世尊又將西瞿耶尼（Aparagodānīya，四大洲之一）須彌山下的何羅阇低羅山中聖人住處，名為云盡，囑託給寶護龍王。當時寶護龍王對佛說：『世尊！是的，是的。如世尊所教導。過去迦羅鳩村馱如來，也曾將這云盡聖人住處囑託給我，那時我守護此處，以及佛的弟子如法修行的人，直到佛法滅盡。』 那時，世尊又將東弗婆提（Pūrvavideha，四大洲之一）須彌山下的青鴦伽那山中支提（caitya，佛塔）聖人住處，名為聖人生，囑託給蘇摩呼嚧叉龍王。當時那位龍王對佛說：『世尊！是的，是的，如世尊所教導。』 那時，世尊又將須彌山下北脅之間的華齒山中支提聖人住處，名為香峰牟尼，囑託給毗昌伽蘇脂龍王，乃至清凈修法的比丘也一併囑託。當時那位龍王這樣說：『是的，是的，如世尊所教導。過去迦羅鳩村馱如來，也曾將這香峰聖人住處囑託給我，以及修法的比丘，讓我守護供養。乃至迦葉如來，也是如此。今天如來，又將香峰支提處所囑託給我，我應當守護。』 佛說：『很好，』

【English Translation】 English version: 'In the distant past, the Tathāgata (Tathāgata, thus-gone one), Arhat (Arhat, worthy one), Samyaksaṃbuddha (Samyaksaṃbuddha, perfectly enlightened one) Kārakucchanda (Kārakucchanda, one of the past seven Buddhas), also entrusted me with the protection, provision, and offerings at this place. For those who diligently practice meditation with skillful means, possess right wisdom, and cultivate virtuous practices, I served as their dānapati (dānapati, benefactor). At that time, I provided for and protected them until the Dharma (Dharma, the teachings) disappeared. Then there was another Buddha named Kanakamuni (Kanakamuni, one of the past seven Buddhas), and then Kāśyapa (Kāśyapa, one of the past seven Buddhas), who also entrusted me with the protection and offerings at this place. At that time, I provided for and protected them, and it was the same until the Dharma disappeared. Among the disciples of those Buddhas, if there were any who did not accept slaves, servants, or land, and who diligently practiced asceticism with pure minds, I protected all of them. Today, the Tathāgata has again entrusted me with the responsibility of maintaining and protecting this place.' At that time, the World Honored One also entrusted the place of the holy ones called Cloud Exhaust, located in the Hararājādhirāja mountain below Mount Sumeru in Aparagodānīya (Aparagodānīya, one of the four great continents), to the Dragon King Treasure Protector. At that time, the Dragon King Treasure Protector said to the Buddha: 'World Honored One! Yes, yes. As the World Honored One has taught. In the past, the Tathāgata Kārakucchanda also entrusted this place of the holy ones called Cloud Exhaust to me. At that time, I protected this place and the disciples of the Buddha who practiced the Dharma correctly, until the Dharma disappeared.' At that time, the World Honored One also entrusted the place of the holy ones called Holy Birth, located in the Qingyanggana mountain below Mount Sumeru in Pūrvavideha (Pūrvavideha, one of the four great continents), to the Dragon King Sumahuruksha. At that time, that Dragon King said to the Buddha: 'World Honored One! Yes, yes, as the World Honored One has taught.' At that time, the World Honored One also entrusted the place of the holy ones called Fragrant Peak Muni, located in the Huachi mountain in the northern flank of Mount Sumeru, to the Dragon King Vichangasukshi, and also entrusted the bhikkhus (bhikkhus, monks) who practiced the pure Dharma. At that time, that Dragon King said: 'Yes, yes, as the World Honored One has taught. In the past, the Tathāgata Kārakucchanda also entrusted this place of the holy ones called Fragrant Peak to me, as well as the bhikkhus who practiced the Dharma, for me to protect and make offerings. And so it was with the Tathāgata Kāśyapa. Today, the Tathāgata has again entrusted the place of the Fragrant Peak caitya (caitya, stupa) to me, and I shall protect it.' The Buddha said: 'Excellent,'

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善哉！汝大龍王！如是能護我法住持法母，汝是我伴大善知識如法檀越，一切眾生依於我法，國土久住利益照明。」

爾時，世尊復以西瞿耶尼洲中那焰牟尼聖人處所，付囑瞿娑嵐婆龍王，乃至法行弟子，守護供養亦復如是。

「復以東弗婆提洲中昵迦羅陀蓮華牟尼聖人住處，付囑婆私摸極叉龍王，乃至法行弟子，守護供養亦復如是。

「復以北郁多羅越洲中香峰炎聖人住處，付囑地行龍王，乃至法行弟子，守護供養亦復如是。

「復以大海之中娑伽羅龍王宮摩尼藏炎牟尼聖人住處，付囑娑伽羅龍王，乃至供養亦復如是。

「復以須彌山頂帝釋住處開華藏殿牟尼聖人住處，付囑伊羅跋羅龍王，守護供養亦復如是。

「復以此閻浮中難陀婆陀那大德聖人牟尼住處，付囑閻浮迦龍王守護供養亦復如是。

「復以此閻浮中鞞奢利善住牟尼聖人住處，付囑婆須吉龍王，守護供養亦復如是。

「復以此閻浮中迦毗羅婆須都善香迦那迦燈牟尼聖人住處，付囑阿那婆達多龍王，守護供養亦復如是。

「復以閻浮提中摩伽陀國毗富羅朋迦牟尼聖人住處，付囑山德龍王，守護供養亦復如是。

「復以閻浮提中摩偷羅國名愛云炎牟尼聖人住處，付囑閻婆迦質多羅龍王。

【現代漢語翻譯】 現代漢語譯本 『太好了！你這大龍王！像這樣能夠守護我的佛法，住持佛法的母親，你就是我的同伴，大善知識，如法的施主。一切眾生都依靠我的佛法，國土才能長久安住，利益得以彰顯。』 當時，世尊又將西瞿耶尼洲（西牛貨洲）中那焰牟尼（Nāyāma Muni）聖人所在之處，囑託給瞿娑嵐婆（Ghosālambha）龍王，乃至佛法修行的弟子，都要守護供養，也是如此。 『又將東弗婆提洲（東勝身洲）中昵迦羅陀蓮華牟尼（Nīkarota Lotus Muni）聖人住處，囑託給婆私摸極叉（Bhāsvamokṣa）龍王，乃至佛法修行的弟子，都要守護供養，也是如此。』 『又將北郁多羅越洲（北俱盧洲）中香峰炎（Xiangfeng Yan）聖人住處，囑託給地行龍王，乃至佛法修行的弟子，都要守護供養，也是如此。』 『又將大海之中娑伽羅（Sāgara）龍王宮摩尼藏炎（Mani Zang Yan）牟尼聖人住處，囑託給娑伽羅龍王，乃至供養，也是如此。』 『又將須彌山頂帝釋（Indra）所住之處，開華藏殿（Kaihua Zang Dian）牟尼聖人住處，囑託給伊羅跋羅（Elāpattra）龍王，守護供養，也是如此。』 『又將這閻浮提（Jambudvīpa）中難陀婆陀那（Nanda Bhadana）大德聖人牟尼住處，囑託給閻浮迦（Jambuka）龍王守護供養，也是如此。』 『又將這閻浮提中鞞奢利（Vaiśālī）善住（Shanzhu）牟尼聖人住處，囑託給婆須吉（Vāsuki）龍王，守護供養，也是如此。』 『又將這閻浮提中迦毗羅婆須都（Kapilavastu）善香迦那迦燈（Shānxiāng Jiānàjiādēng）牟尼聖人住處，囑託給阿那婆達多（Anavatapta）龍王，守護供養，也是如此。』 『又將閻浮提中摩伽陀國（Magadha）毗富羅朋迦（Vipula Pengka）牟尼聖人住處，囑託給山德（Shande）龍王，守護供養，也是如此。』 『又將閻浮提中摩偷羅國（Mathura）名愛云炎（Ming Ai Yun Yan）牟尼聖人住處，囑託給閻婆迦質多羅（Yambaka Citra）龍王。』

【English Translation】 English version 'Excellent! You, great Dragon King! Being able to protect my Dharma, and uphold the mother of Dharma, you are my companion, a great wise friend, and a righteous benefactor. All sentient beings rely on my Dharma, so that the country can dwell long and the benefits can be illuminated.' At that time, the World Honored One also entrusted the place of the sage Nāyāma Muni in the West Godānīya continent to the Dragon King Ghosālambha, and even the disciples who practice the Dharma, to protect and make offerings, and so it was. 'Also, the dwelling place of the sage Nīkarota Lotus Muni in the East Pūrvavideha continent was entrusted to the Dragon King Bhāsvamokṣa, and even the disciples who practice the Dharma, to protect and make offerings, and so it was.' 'Also, the dwelling place of the sage Xiangfeng Yan in the Uttarakuru continent was entrusted to the Earth-Walking Dragon King, and even the disciples who practice the Dharma, to protect and make offerings, and so it was.' 'Also, the dwelling place of the sage Mani Zang Yan Muni in the palace of the Dragon King Sāgara in the great ocean was entrusted to the Dragon King Sāgara, and even the offerings, and so it was.' 'Also, the dwelling place of the sage Muni in the Kaihua Zang Hall, the dwelling place of Indra on the summit of Mount Sumeru, was entrusted to the Dragon King Elāpattra, to protect and make offerings, and so it was.' 'Also, the dwelling place of the great virtuous sage Nanda Bhadana Muni in this Jambudvīpa was entrusted to the Dragon King Jambuka to protect and make offerings, and so it was.' 'Also, the dwelling place of the sage Shanzhu Muni in this Vaiśālī of Jambudvīpa was entrusted to the Dragon King Vāsuki, to protect and make offerings, and so it was.' 'Also, the dwelling place of the sage Shānxiāng Jiānàjiādēng Muni in this Kapilavastu of Jambudvīpa was entrusted to the Dragon King Anavatapta, to protect and make offerings, and so it was.' 'Also, the dwelling place of the sage Vipula Pengka Muni in the Magadha country of Jambudvīpa was entrusted to the Dragon King Shande, to protect and make offerings, and so it was.' 'Also, the dwelling place of the sage Ming Ai Yun Yan Muni in the Mathura country of Jambudvīpa was entrusted to the Dragon King Yambaka Citra.'

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「復以閻浮提中憍薩羅國名阇耶首馱牟尼聖人住處，付囑吃利彌迦龍王。

「復以閻浮提中蘇波洛罽薩遮牟脂鄰陀羅名香牟尼聖人住處，付囑牟脂鄰陀羅龍王。

「復以閻浮地中乾陀羅國名大利舍那若摩羅牟尼聖人住處，付囑伊羅跋多羅龍王。

「復以閻浮提內罽賓國中名宮宮摩尼佉牟尼聖人住處，付囑吁留邏龍王。

「復以閻浮提中庵浮利摩國名億藏炎牟尼聖人住處，付囑邏浮邏龍王。

「復以閻浮提中震旦漢國名那羅耶那弗羅婆娑牟尼聖人住處，付囑海德龍王。

「復以閻浮提內于闐國中水河岸上牛頭山邊近河岸側，瞿摩婆羅香大聖人支提住處，付囑吃利呵婆達多龍王，守護供養。

「此大支提皆是過去大聖菩薩、大辟支佛、大阿羅漢，得果沙門、五通神仙諸聖住處。是故過去一切諸佛次第付囑，欲令流轉怖畏眾生增長善根得菩提故。如是十方無量無數阿僧祇剎過去諸佛及諸菩薩，皆住于彼大支提處常加守護，令諸眾生惡業盡故。于未來世無量無邊阿僧祇剎諸佛菩薩摩訶薩聲聞緣覺，亦覆住此二十大支提常加守護，令諸世間增福德故，一切眾生惡業盡故。

「複次，一切菩薩摩訶薩、一切辟支佛、一切阿羅漢，得果沙門、一切五通神仙聖人，於此二十聖人

【現代漢語翻譯】 現代漢語譯本 『又將閻浮提（Jambudvipa，指我們所居住的這個世界）中憍薩羅國（Kosala，古印度十六雄國之一）名為阇耶首馱（Jayasudha）牟尼（Muni，聖人）的聖人住處，囑託給吃利彌迦（Kilikimika）龍王。』 『又將閻浮提中蘇波洛（Suvarṇa）罽薩遮（Kesara）牟脂鄰陀羅（Mucilinda）名為香牟尼（Fragrant Muni）的聖人住處，囑託給牟脂鄰陀羅龍王。』 『又將閻浮提中乾陀羅國（Gandhara，古印度地區名）名為大利舍那若摩羅（Dalisana-ramara）牟尼的聖人住處，囑託給伊羅跋多羅（Elapatra）龍王。』 『又將閻浮提內罽賓國（Kashmir，古印度地區名）中名為宮宮摩尼佉（Gomamanikya）牟尼的聖人住處，囑託給吁留邏（Ulura）龍王。』 『又將閻浮提中庵浮利摩國（Ambarima，古印度地區名）名為億藏炎（Ekajvalana）牟尼的聖人住處，囑託給邏浮邏（Lavula）龍王。』 『又將閻浮提中震旦漢國（China，古代對中國的稱呼）名為那羅耶那弗羅婆娑（Narayana-prabhasa）牟尼的聖人住處，囑託給海德（Haidra）龍王。』 『又將閻浮提內于闐國（Khotan，古西域國名）中水河岸上牛頭山邊近河岸側，瞿摩婆羅（Gomavara）香大聖人支提（Chaitya，佛塔）住處，囑託給吃利呵婆達多（Kilikavadata）龍王，守護供養。』 『這些大支提都是過去大聖菩薩（Bodhisattva，追求覺悟的修行者）、大辟支佛（Pratyekabuddha，獨覺者）、大阿羅漢（Arhat，已證悟的聖者），得果沙門（Sramana，修行者）、五通神仙（Rishi，具有五種神通的仙人）等諸聖的住處。因此，過去一切諸佛依次囑託，想要讓流轉于怖畏中的眾生增長善根，得到菩提（Bodhi，覺悟）。像這樣，十方無量無數阿僧祇（Asankhya，佛教中的極大數字）剎（Ksetra，佛土）過去諸佛及諸菩薩，都住在那些大支提處，常常加以守護，使眾生惡業消盡。在未來世，無量無邊阿僧祇剎的諸佛菩薩摩訶薩（Mahasattva，大菩薩）、聲聞（Sravaka，聽聞佛法而修行者）、緣覺（Pratyekabuddha，獨覺者），也都會住在這二十大支提，常常加以守護，使世間增長福德，一切眾生惡業消盡。』 『再次，一切菩薩摩訶薩、一切辟支佛、一切阿羅漢，得果沙門、一切五通神仙聖人，在這二十聖人』

【English Translation】 English version 'Furthermore, the place of residence of the sage named Jayasudha Muni in the Kosala country of Jambudvipa was entrusted to the dragon king Kilikimika.' 'Furthermore, the place of residence of the sage named Fragrant Muni, Suvarna Kesara Mucilinda, in Jambudvipa was entrusted to the dragon king Mucilinda.' 'Furthermore, the place of residence of the sage named Dalisana-ramara Muni in the Gandhara country of Jambudvipa was entrusted to the dragon king Elapatra.' 'Furthermore, the place of residence of the sage named Gomamanikya Muni in the Kashmir country of Jambudvipa was entrusted to the dragon king Ulura.' 'Furthermore, the place of residence of the sage named Ekajvalana Muni in the Ambarima country of Jambudvipa was entrusted to the dragon king Lavula.' 'Furthermore, the place of residence of the sage named Narayana-prabhasa Muni in the China country of Jambudvipa was entrusted to the dragon king Haidra.' 'Furthermore, the place of residence of the great sage Gomavara, a Chaitya, on the bank of the water river near the side of the Niu Tou Mountain in the Khotan country of Jambudvipa, was entrusted to the dragon king Kilikavadata for protection and offering.' 'These great Chaityas are all the dwelling places of past great holy Bodhisattvas, great Pratyekabuddhas, great Arhats, Sramanas who have attained fruition, and holy Rishis with five supernatural powers. Therefore, all the Buddhas of the past successively entrusted them, wishing to enable sentient beings wandering in fear to increase their roots of goodness and attain Bodhi. Thus, the past Buddhas and Bodhisattvas of countless Asankhya Ksetras in the ten directions all dwell in those great Chaityas, constantly protecting them, so that the evil karma of sentient beings may be exhausted. In the future, the Buddhas, Bodhisattvas Mahasattvas, Sravakas, and Pratyekabuddhas of countless Asankhya Ksetras will also dwell in these twenty great Chaityas, constantly protecting them, so that the world may increase in merit and the evil karma of all sentient beings may be exhausted.' 'Furthermore, all Bodhisattvas Mahasattvas, all Pratyekabuddhas, all Arhats, Sramanas who have attained fruition, and all holy Rishis with five supernatural powers, in these twenty holy'

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住處大支提中常加護持，一切眾生福德增故，一切眾生惡業盡故。如是過去一切聖人，付囑如是二十支提。我今付囑亦如前佛，欲令一切流轉海中怖畏眾生得安樂故，堅固護持不散壞故。」

時一切龍受佛付囑二十支提聖人處已，作如是言：「大聖世尊！我等諸龍多於障礙，貪嗜睡眠如癡無異，一夜睡眠當於人中二十一年，如是我等睡猶不覺，或有惡人及非人等，或水或火毀壞支提。我等或睡或食飲時，或復喜歡為世欲事，如此因緣，此之惡事則不能卻，是故我於一切過去、現在、當來佛法之中成諸不善。」爾時，世尊告二十八夜叉將言：「我今持此聖人住處付囑于汝，此二十支提福德住處，好加愛敬精心護持。」

時二十八夜叉將言：「敬順佛教，二十支提如來付囑豈敢不持，但瞿摩娑羅香山一處我難受取。」

時祇利呵婆達多龍王即白佛言：「世尊！如來今者，以于闐國牛角峰山瞿摩娑羅乾陀牟尼大支提處付囑於我，然彼國土城邑村落悉皆空曠，所有人民悉從他方余國土來，或余天下或余剎中菩薩摩訶薩、大辟支佛、大阿羅漢，得果沙門、五神通人坐禪力故，向彼供養，瞿摩娑羅舊無眾生，一切來者皆是他國。世尊！此二十八諸夜叉將不肯護持，我今怪此。所以者何？以彼不護我等諸龍得於惡

【現代漢語翻譯】 現代漢語譯本： 『（佛陀）常在大的佛塔中加以護持，爲了使一切眾生的福德增長，爲了使一切眾生的惡業消盡。像這樣，過去的一切聖人，都囑託守護這二十座佛塔。我現在也像之前的佛一樣囑託，爲了讓一切在生死輪迴苦海中恐懼的眾生得到安樂，爲了堅固地守護這些佛塔不被破壞。』 當時，一切龍族接受了佛陀囑託守護二十座佛塔聖人住所后，這樣說道：『大聖世尊！我們這些龍族有很多障礙，貪戀睡眠就像癡呆一樣，一夜睡眠相當於人類的二十一年，像這樣我們睡覺時都不知道，或者有惡人和非人等，用水或火毀壞佛塔。我們或者在睡覺，或者在吃飯飲酒時，或者喜歡做世俗的事情，因為這些原因，就不能阻止這些惡事的發生，所以我在過去、現在、未來一切佛法中都造作了各種不善。』 那時，世尊告訴二十八位夜叉將領說：『我現在把這些聖人居住的地方囑託給你們，這二十座佛塔是福德的住所，要好好地愛護恭敬，精心守護。』 當時，二十八位夜叉將領說：『我們恭敬地遵從佛的教誨，如來囑託的二十座佛塔，我們怎敢不守護，但是瞿摩娑羅（Gomashala，香山名）香山一處，我難以接受。』 當時，祇利呵婆達多（Girihavardatta）龍王就對佛說：『世尊！如來現在把于闐國（Khotan）牛角峰山瞿摩娑羅乾陀牟尼（Gomashala Gandhamuni）大佛塔處囑託給我，然而那個國土的城邑村落都空曠無人，所有的人民都是從其他地方來的，或者其他天下，或者其他佛土中的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、大辟支佛（Pratyekabuddha，獨覺佛）、大阿羅漢（Arhat，斷盡煩惱的聖人），得果沙門（Shramana，修行人）、五神通人（擁有五種神通的人），因為禪定的力量，來到那裡供養，瞿摩娑羅（Gomashala）舊時沒有眾生，一切來的人都是其他國家的。世尊！這二十八位夜叉將領不肯守護，我現在對此感到奇怪。為什麼呢？因為他們不守護，我們這些龍族就會造作惡業。』

【English Translation】 English version: 'He (the Buddha) constantly protects the great stupas, so that the merits of all sentient beings may increase, and the evil karma of all sentient beings may be exhausted. Like this, all the past sages entrusted the protection of these twenty stupas. I now entrust them as the previous Buddhas did, so that all sentient beings who are fearful in the sea of samsara may attain peace and happiness, and so that these stupas may be firmly protected and not be destroyed.' At that time, all the dragons, having received the Buddha's entrustment to protect the twenty stupas, the abodes of the sages, spoke thus: 'Great Holy World Honored One! We dragons have many obstacles, we are greedy for sleep as if we were foolish, one night of sleep is equivalent to twenty-one years for humans, and like this we do not know when we are sleeping. Or there may be evil people and non-humans, who destroy the stupas with water or fire. When we are sleeping, or eating and drinking, or enjoying worldly affairs, because of these reasons, we cannot prevent these evil things from happening. Therefore, in all the past, present, and future Buddhadharma, I create all kinds of unwholesome deeds.' At that time, the World Honored One told the twenty-eight Yaksha generals: 'I now entrust these abodes of the sages to you. These twenty stupas are abodes of merit. You must cherish and respect them well, and protect them with all your heart.' At that time, the twenty-eight Yaksha generals said: 'We respectfully follow the Buddha's teachings. How could we not protect the twenty stupas entrusted by the Tathagata? But the Gomashala (fragrant mountain) mountain is one place that is difficult for me to accept.' At that time, the dragon king Girihavardatta then said to the Buddha: 'World Honored One! The Tathagata now entrusts to me the great stupa at Gomashala Gandhamuni on the Ox Horn Peak Mountain in Khotan. However, the cities and villages of that country are all empty and uninhabited. All the people have come from other places, either from other worlds, or from other Buddha lands, Bodhisattva-Mahasattvas, Pratyekabuddhas, great Arhats, Shramanas who have attained the fruits, and people with the five supernormal powers, who come there to make offerings because of the power of their meditation. Gomashala had no sentient beings in the past, and all who come are from other countries. World Honored One! These twenty-eight Yaksha generals are unwilling to protect it, and I am now surprised by this. Why is that? Because if they do not protect it, we dragons will create evil karma.'

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名。」

佛言：「龍王莫如是說。何以故？今有二萬大福德人見於四諦，從沙勒國而往彼住。以彼二萬福德眾生有大力故，於此瞿摩娑羅香山大支提處，日夜常來一切供養。龍王當知，如是之時恒不饑乏。又迦葉佛時，彼于闐國名迦邏沙摩，國土廣大安隱豐樂，種種華果眾生受用，彼國多有百千五通聖人世間福田，依止其中繫念坐禪，樂阿耨多羅三藐三菩提。以其國土安隱豐樂，彼土眾生多行放逸貪著五欲，謗毀聖人為作惡名，以灰塵土坌彼聖人。時諸行者受斯辱已，各離彼國散向余方。時彼眾生見聖人去心大歡喜，是因緣故，彼國土中水天火天皆生瞋忿，所有諸水河池泉井一切枯竭，時彼眾生無水火故飢渴皆死，是時國土自然丘荒。」

佛告龍王：「我今不久往瞿摩娑羅牟尼住處，結加七日受解脫樂，令于闐國於我滅度后一百年，是時彼國還復興立，多饒城邑郡縣村落，人民熾盛皆樂大乘安隱快樂，種種飲食及諸果華無所乏少。」

時僧兒耶大夜叉將白佛言：「世尊！如是，如是。」

佛言：「大夜叉將！汝憶過去久遠事不？」

僧兒耶言：「我念往昔迦葉佛時，此牛角山聖人住處，迦葉如來亦于彼處七日結加受解脫樂，過七日已從禪定起。我時到彼瞿摩娑羅香牟尼住處，禮拜供養

【現代漢語翻譯】 佛說：『龍王，不要這樣說。為什麼呢？現在有兩萬大福德之人，他們已經證悟了四諦（苦、集、滅、道），從沙勒國來到這裡居住。因為這兩萬有福德的眾生具有強大的力量，所以他們日夜都來到這瞿摩娑羅香山的大佛塔處進行各種供養。龍王應當知道，在這樣的情況下，這裡永遠不會有飢餓和匱乏。』 『另外，在迦葉佛（過去七佛之一）時期，于闐國（古代西域國名）名為迦邏沙摩，那裡的國土廣大，安穩富饒，各種花果供眾生享用。那個國家有很多具有五神通的聖人，他們是世間的福田，在那裡修行禪定，一心向往無上正等正覺（阿耨多羅三藐三菩提）。因為那個國家安穩富饒，那裡的眾生大多放縱自己，貪戀五欲（色、聲、香、味、觸），誹謗聖人，給他們製造惡名，用灰塵泥土潑灑聖人。當時，那些修行者遭受這樣的侮辱后，各自離開了那個國家，散向其他地方。當時，那裡的眾生看到聖人離去，心中非常高興。因為這個因緣，那個國家的水天和火天都生起了嗔恨之心，所有的河流、池塘、泉水全部乾涸。當時，那裡的眾生因為沒有水和火，都飢渴而死，那時，那個國家自然就荒蕪了。』 佛告訴龍王：『我將不久前往瞿摩娑羅牟尼的住處，結跏趺坐七天，享受解脫的快樂，讓于闐國在我滅度后一百年，那時那個國家會重新興盛起來，有很多的城邑、郡縣、村落，人民興旺，都喜歡大乘佛法，安穩快樂，各種飲食和水果花卉都不會缺少。』 這時，僧兒耶大夜叉（護法神）對佛說：『世尊，確實是這樣，確實是這樣。』 佛說：『大夜叉將，你還記得過去很久遠的事情嗎？』 僧兒耶說：『我記得在過去迦葉佛時期，這牛角山是聖人居住的地方，迦葉如來也曾在這裡結跏趺坐七天，享受解脫的快樂，過了七天後從禪定中起身。那時，我來到瞿摩娑羅香牟尼的住處，禮拜供養。』

【English Translation】 The Buddha said, 'Dragon King, do not speak like that. Why is that? Now there are twenty thousand people of great merit who have seen the Four Noble Truths (dukkha, samudaya, nirodha, magga), and they have come from the country of Sharala to dwell here. Because these twenty thousand meritorious beings have great power, they come to this great stupa on Mount Gomasala day and night to make all kinds of offerings. Dragon King, you should know that at such times, there will never be hunger or scarcity.' 'Furthermore, during the time of the Buddha Kashyapa (one of the seven past Buddhas), the country of Khotan (an ancient kingdom in the Western Regions) was called Kalashama. The land there was vast, peaceful, and prosperous, with various flowers and fruits for beings to enjoy. That country had many hundreds and thousands of holy people with the five supernatural powers, who were fields of merit in the world. They practiced meditation there, with their minds focused on Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because that country was peaceful and prosperous, the beings there mostly indulged themselves, craving the five desires (form, sound, smell, taste, touch), slandering the holy people, creating bad names for them, and throwing dust and dirt on them. At that time, those practitioners, having suffered such insults, each left that country and scattered to other places. At that time, the beings there, seeing the holy people leave, were very happy in their hearts. Because of this cause, the water deities and fire deities of that country all became angry. All the rivers, ponds, and springs dried up. At that time, the beings there, because they had no water or fire, all died of hunger and thirst. At that time, that country naturally became desolate.' The Buddha told the Dragon King, 'I will soon go to the dwelling place of Gomasala Muni, sit in meditation for seven days, and enjoy the bliss of liberation. I will cause the country of Khotan to be restored one hundred years after my parinirvana. At that time, that country will flourish again, with many cities, prefectures, and villages. The people will be prosperous, and they will all be fond of the Mahayana teachings, living in peace and happiness. There will be no lack of various foods, fruits, and flowers.' At this time, the great Yaksha (guardian deity) Sangerya said to the Buddha, 'World Honored One, it is so, it is so.' The Buddha said, 'Great Yaksha General, do you remember the events of the distant past?' Sangerya said, 'I remember that in the past, during the time of the Buddha Kashyapa, this Horned Mountain was the dwelling place of holy people. The Tathagata Kashyapa also sat in meditation there for seven days, enjoying the bliss of liberation, and after seven days, he arose from meditation. At that time, I came to the dwelling place of Gomasala Muni, and I bowed and made offerings.'

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。彼迦葉佛，亦以平等法行比丘，精勤方便坐禪正慧，修善法者付囑於我。」

時祇利呵婆達多龍王白佛言：「世尊！我誓於此瞿摩娑羅香大支提所常護不捨，乃至佛諸弟子法行比丘，精勤修善不受畜者我等守護，乃至法盡，或水或火，或龍、夜叉，或鳩槃茶，彌勒佛時瞋忿作惡，如是時中非我所護。」

佛言：「善哉，善哉！龍王！若能如是發至誠心，加護我法住持法母令法久住，是我真伴是好檀越。」

是時，座中有六十億菩薩摩訶薩並及十方余佛剎中一切菩薩，皆悉來集娑婆世界，聽於日藏大授記經。聞已一切同白佛言：「如是，世尊！我等從今常來於此四天下中牟尼住處禮拜供養，持種種華種種幡蓋種種金銀而以奉散，亦復持此日藏授記惡業盡陀羅尼，如佛所說廣為一切眾生而宣說之。我今為利自身他身惡業盡故，行菩提道滿足六度，今此眾中有多億魔，及於無量阿僧祇天、龍、夜叉、阿修羅、迦樓羅、緊陀羅、摩睺羅伽，悉在此會圍繞世尊。惟愿如來，以此二十牟尼聖人住處普皆付囑，莫遣當來魔天、龍王、夜叉、羅剎，及緊陀羅、阿修羅等生於異心，於此二十大支提處空無守護，令彼惡人及非人等欲興破毀。」

佛言：「善哉，善哉！善男子！汝莫怖畏。何以故？過去諸佛亦以

【現代漢語翻譯】 現代漢語譯本：'那位迦葉佛（Kasyapa Buddha），也以平等的教法教導比丘，讓他們精勤方便地坐禪，修習正慧，並將修習善法的人託付給我。' 當時，祇利呵婆達多（Girihavardatta）龍王對佛說：'世尊！我發誓要常在此瞿摩娑羅香（Gomayasara）大支提（stupa）處守護，不離不棄，乃至佛陀的弟子們，那些依法修行的比丘，精勤修習善法而不接受供養的人，我們都會守護他們，直到佛法滅盡。無論是水災、火災，還是龍、夜叉（yaksha）、鳩槃茶（kumbhanda）等作祟，在彌勒佛（Maitreya Buddha）出世時，如果他們因嗔恨而作惡，那時就不在我的守護範圍之內了。' 佛說：'好啊，好啊！龍王！如果能這樣發出至誠之心，加護我的佛法，護持佛法的母親，使佛法長久住世，你就是我真正的同伴，是很好的施主。' 當時，座中有六十億菩薩摩訶薩（Bodhisattva-Mahasattva），以及十方其他佛剎的一切菩薩，都來到娑婆世界，聽聞《日藏大授記經》。聽完后，他們都對佛說：'是的，世尊！我們從今以後會常來這四天下中牟尼（Muni）的住處禮拜供養，拿著各種鮮花、各種幡蓋、各種金銀來供奉散佈，也會持誦這部《日藏授記惡業盡陀羅尼》，如佛所說，廣為一切眾生宣說。我們現在爲了利益自身和他身，使惡業消盡，修行菩提道，圓滿六度。現在這個會中有數億魔，以及無量阿僧祇的天、龍、夜叉、阿修羅（asura）、迦樓羅（garuda）、緊陀羅（kinnara）、摩睺羅伽（mahoraga），都聚集在這裡圍繞著世尊。唯愿如來，將這二十處牟尼聖人住處都託付給我們，不要讓未來的魔天、龍王、夜叉、羅剎（rakshasa），以及緊陀羅、阿修羅等心生異念，使這二十處大支提無人守護，讓那些惡人和非人等想要破壞毀壞。' 佛說：'好啊，好啊！善男子！你們不要害怕。為什麼呢？過去的諸佛也以'

【English Translation】 English version: 'That Kasyapa Buddha also instructed the monks with the Dharma of equality, encouraging them to diligently and skillfully practice meditation, cultivate right wisdom, and entrusted to me those who cultivate good Dharma.' At that time, the Dragon King Girihavardatta said to the Buddha, 'World Honored One! I vow to always protect and never abandon this great Gomayasara stupa, and even the Buddha's disciples, those monks who practice the Dharma, diligently cultivate good Dharma, and do not accept offerings, we will protect them until the Dharma is extinguished. Whether it be by flood, fire, or the mischief of dragons, yakshas, kumbhandas, etc., when Maitreya Buddha appears, if they act evilly out of anger, then they will not be within my protection.' The Buddha said, 'Excellent, excellent! Dragon King! If you can generate such a sincere heart, protect my Dharma, uphold the mother of Dharma, and make the Dharma last long, you are my true companion and a good benefactor.' At that time, there were sixty billion Bodhisattva-Mahasattvas in the assembly, as well as all the Bodhisattvas from other Buddha-lands in the ten directions, who all came to the Saha world to listen to the 'Great Prophecy of the Sun Treasury Sutra'. After listening, they all said to the Buddha, 'Yes, World Honored One! From now on, we will always come to the places where Muni resides in these four continents to pay homage and make offerings, holding various flowers, various banners, and various gold and silver to offer and scatter. We will also uphold this 'Dharani for the Exhaustion of Evil Karma from the Sun Treasury Prophecy', and as the Buddha has said, widely proclaim it to all sentient beings. We are now doing this for the benefit of ourselves and others, to exhaust evil karma, to practice the Bodhi path, and to fulfill the six perfections. Now in this assembly, there are billions of demons, as well as countless asankhyeya devas, dragons, yakshas, asuras, garudas, kinnaras, and mahoragas, all gathered here surrounding the World Honored One. We wish that the Tathagata would entrust all twenty of these places where the Muni sages reside to us, and not allow future demon devas, dragon kings, yakshas, rakshasas, kinnaras, asuras, etc., to have different intentions, leaving these twenty great stupas without protection, allowing those evil people and non-humans to want to destroy and ruin them.' The Buddha said, 'Excellent, excellent! Good men! You should not be afraid. Why? Because the Buddhas of the past also with'

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此處付囑一切龍王、夜叉。我亦如是，以此二十大支提處，付囑諸龍及夜叉眾。所以者何？未來眾生多在八難，欲令彼等惡業盡故，薄慢心故，樂涅槃故，乃至資生所須飲食湯藥無所乏故，風雨順時華果茂盛五穀熟成常安樂故，以是因緣，付囑諸龍及夜叉等。

「于未來世一切諸佛，亦於二十大支提處林樹經行坐禪苦行，得阿耨多羅三藐三菩提轉於法輪，乃至涅槃安置塔廟，及佛弟子法行比丘，四果聖人亦于彼住。一切天人皆于彼處禮拜供養，多生功德起涅槃道。彼佛世尊亦以二十大支提處及諸弟子，付囑龍王及夜叉等令加守護。

「善男子！我今為汝說，一切噁心眾生悉得歡喜，亦得生於諸三昧力，亦除一切惡邪煩惱，大授記陀羅尼咒。此陀羅尼，過去未來一切諸佛加助隨喜，此咒能令噁心眾生得柔軟故，教修一切諸福德故，令習惡人心歡喜故，一切福德皆成就故，種種大愿達彼岸故，大智慧中安隱住故，得大聞持陀羅尼故，大方便智得究竟故，一切怨家生歡喜故，能除一切諸災患故，出大難故，離怖畏故，辦大事故，大諦見故，得大忍故，大智海中深遠入故，得四神足三摩跋提能除一切諸惡見故，乃至能了阿耨多羅三藐三菩提故。」而說神咒：

「多绖咃阿摩　阿摩婆婆　阿摩波利婆婆　三舍

【現代漢語翻譯】 現代漢語譯本：我將這二十處大支提（佛塔或佛寺）託付給一切龍王和夜叉（守護神）。我也是如此，將這二十處大支提託付給諸龍和夜叉眾。這是為什麼呢？因為未來的眾生大多會遭遇八難（八種障礙），爲了讓他們消除惡業，去除輕慢之心，樂於涅槃（解脫），乃至讓他們在生活所需，如飲食湯藥方面都不匱乏，風調雨順，花果茂盛，五穀豐收，常享安樂。基於這些因緣，我將這些地方託付給諸龍和夜叉等。 在未來的世代，一切諸佛也會在這二十處大支提的林樹間經行（散步），坐禪，苦修，從而證得阿耨多羅三藐三菩提（無上正等正覺），轉法輪（宣講佛法），乃至涅槃（圓寂）后安置塔廟。佛的弟子，修行佛法的比丘，四果聖人（證得四種果位的聖人）也會在那裡居住。一切天人都會在那裡禮拜供養，積累功德，開啟涅槃之道。那些佛世尊也會將這二十處大支提以及他們的弟子，託付給龍王和夜叉等，讓他們加以守護。 善男子！我現在為你宣說，能讓一切噁心眾生都感到歡喜，也能讓他們生起諸三昧（禪定）之力，也能消除一切邪惡煩惱的大授記陀羅尼咒（一種強大的咒語）。這個陀羅尼咒，過去和未來的一切諸佛都加持隨喜。這個咒語能讓噁心眾生變得柔軟，教導他們修習一切福德，讓習慣作惡的人心生歡喜，成就一切福德，達成種種大愿，到達彼岸（解脫），安穩地住在廣大的智慧中，獲得大聞持陀羅尼（能記住一切佛法的能力），獲得大方便智（善巧的智慧），最終成就一切，讓一切怨家都生起歡喜，能消除一切災難，脫離大難，遠離怖畏，成就大事，獲得大諦見（對真理的深刻理解），獲得大忍（忍耐力），深入廣大的智慧之海，獲得四神足（四種神通）和三摩跋提（禪定），能消除一切邪惡見解，乃至能證得阿耨多羅三藐三菩提。」於是說了神咒： 『多绖咃阿摩 阿摩婆婆 阿摩波利婆婆 三舍』

【English Translation】 English version: I entrust these twenty great Stupas (Buddhist pagodas or temples) to all the Dragon Kings and Yakshas (guardian deities). I do likewise, entrusting these twenty great Stupas to the dragons and Yaksha hosts. Why is this so? Because future beings will mostly encounter the eight difficulties (eight obstacles), to enable them to eliminate their evil karma, remove their arrogance, be joyful in Nirvana (liberation), and even to ensure they lack nothing in their necessities of life, such as food, drink, and medicine, that the wind and rain are timely, flowers and fruits are abundant, the five grains are ripe, and they always enjoy peace and happiness. For these reasons, I entrust these places to the dragons and Yakshas. In future ages, all Buddhas will also walk, meditate, and practice asceticism among the trees of these twenty great Stupas, thereby attaining Anuttara-samyak-sambodhi (supreme enlightenment), turning the Dharma wheel (teaching the Dharma), and even after Nirvana (passing away), their stupas will be placed there. The Buddha's disciples, the Bhikkhus (monks) who practice the Dharma, and the four Arhats (saints who have attained the four stages of enlightenment) will also reside there. All Devas (gods) and humans will worship and make offerings there, accumulating merit and initiating the path to Nirvana. Those Buddhas will also entrust these twenty great Stupas and their disciples to the Dragon Kings and Yakshas, asking them to protect them. Good man! I now proclaim to you the great Dharani mantra (a powerful incantation) that can make all evil-minded beings rejoice, enable them to generate the power of Samadhi (meditative concentration), and eliminate all evil afflictions. This Dharani mantra is blessed and rejoiced by all Buddhas of the past and future. This mantra can soften the hearts of evil-minded beings, teach them to cultivate all merits, make those who are accustomed to evil rejoice, accomplish all merits, fulfill all great vows, reach the other shore (liberation), dwell peacefully in great wisdom, obtain the great Dharani of retention (the ability to remember all the Dharma), obtain great expedient wisdom (skillful wisdom), ultimately accomplish everything, make all enemies rejoice, eliminate all disasters, escape great difficulties, be free from fear, accomplish great deeds, obtain great insight into truth, obtain great patience, deeply enter the vast ocean of wisdom, obtain the four supernatural powers and Samapatti (meditative absorption), eliminate all evil views, and even attain Anuttara-samyak-sambodhi.」 Then he spoke the divine mantra: 『Tadyatha Ama Ama-bhava Ama-paribhava Samsha』

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耶揭婆　波利婆婆　蜜多羅蜜多羅舍羅耶　蜜多羅波利婆婆　蜜多羅三寐若耶尼瞿盧陀三寐若耶　摸極叉三寐若耶　示利苦伽婆優婆矣羅阇　毗那舍耶　三摩舍羅耶帝羅阿那　薄迦嵐摩　婆婆迦嵐摩示利地毗迦羅婆那三摩若那阿波婆伽　那羅夜那跋伽摩　薩婆多　他阿伽多地悉他那跋伽　莎呵」

爾時，世尊說是咒已，告大眾言：「此陀羅尼亦名賢面，一切諸佛之所加護，能生禪定三摩提，能盡一切諸惡，乃至能了阿耨多羅三藐三菩提。若今現在及未來世，大支提處，若有餘眾，或魔或天，或龍、夜叉，或復羅剎，或阿修羅，或迦樓羅，或緊陀羅，或鳩槃茶、人及非人，或以水火種種惡事欲壞支提，汝等應念三世諸佛，念諸佛已於彼眾生起慈悲心，誦持如是大陀羅尼，令諸一切噁心眾生悉皆除滅。若諸魔王及人非人，于如來所心不樂者，悉生歡喜恭敬供養。」

時佛神力令魔波旬于自宮內即得安住，自然得聞此陀羅尼，聞此咒已，即于佛所生歡喜心得大信心。得信心已啼泣雨淚，集諸眷屬作如是言：「汝等一切諦聽諦聽。我今於此大牟尼處，得大忍心不動如山。彼牟尼尊慈悲滿足，放大光明照一切龍、一切天人、一切修羅，我亦在彼于牟尼所興造諸惡，今欲懺悔受三歸依。汝若曾於佛邊作惡，今可懺悔受

【現代漢語翻譯】 現代漢語譯本 『耶揭婆，波利婆婆，蜜多羅蜜多羅舍羅耶，蜜多羅波利婆婆，蜜多羅三寐若耶尼瞿盧陀三寐若耶，摸極叉三寐若耶，示利苦伽婆優婆矣羅阇，毗那舍耶，三摩舍羅耶帝羅阿那，薄迦嵐摩，婆婆迦嵐摩示利地毗迦羅婆那三摩若那阿波婆伽，那羅夜那跋伽摩，薩婆多，他阿伽多地悉他那跋伽，莎呵。』

那時，世尊說完這個咒語后，告訴大眾說：『這個陀羅尼也叫賢面，是一切諸佛所加持守護的，能夠產生禪定三摩提（samādhi，專注），能夠消除一切罪惡，乃至能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。如果現在和未來世，在大佛塔的地方，如果有其他眾生，或者魔，或者天，或者龍、夜叉（yakṣa，一種鬼神），或者羅剎（rākṣasa，惡鬼），或者阿修羅（asura，非天），或者迦樓羅（garuḍa，金翅鳥），或者緊陀羅（kiṃnara，歌神），或者鳩槃茶（kumbhāṇḍa，守宮神）、人以及非人，或者用水火等各種惡事想要破壞佛塔，你們應當憶念三世諸佛，憶念諸佛后對那些眾生生起慈悲心，誦持這個大陀羅尼，讓所有心懷惡意的眾生都消除惡念。如果那些魔王以及人和非人，對如來心懷不悅，都讓他們生起歡喜心，恭敬供養。』

當時，佛陀的神力讓魔波旬（Māra Pāpīyas，魔王）在自己的宮殿里就能夠安住，自然地聽到了這個陀羅尼，聽到這個咒語后，立刻對佛陀生起了歡喜心，獲得了大信心。獲得信心后，他哭泣流淚，召集所有眷屬這樣說道：『你們大家仔細聽，仔細聽。我現在在這位大牟尼（mahāmuni，偉大的聖人）這裡，獲得了大忍心，像山一樣不動搖。那位牟尼尊者慈悲圓滿，放出大光明照耀一切龍、一切天人、一切修羅，我也在那裡，曾經在牟尼那裡造作各種惡行，現在想要懺悔，接受三歸依。你們如果曾經在佛陀那裡作惡，現在可以懺悔接受三歸依。』

【English Translation】 English version 'Ye jñe bo, bo li bo bo, mi duo luo mi duo luo she luo ye, mi duo luo bo li bo bo, mi duo luo san mei ruo ye ni qu lu tuo san mei ruo ye, mo ji cha san mei ruo ye, shi li ku qie po you bo yi luo she, pi na she ye, san mo she luo ye di luo a na, bo jia lan mo, po po jia lan mo shi li di pi jia luo po na san mo ruo na a bo po qie, na luo ye na ba qie mo, sa po duo, tuo a qie duo di xi tuo na ba qie, suo ha.'

At that time, after the World Honored One finished reciting this mantra, he told the assembly: 'This Dharani is also called the Virtuous Face, it is protected and blessed by all Buddhas, it can generate samadhi (concentration), it can eliminate all evils, and even enable one to attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). If in the present and future, at the place of a great stupa, there are other beings, whether they are demons, gods, dragons, yakṣas (a type of spirit), rākṣasas (demons), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), kumbhāṇḍas (a type of spirit), humans, or non-humans, or if they intend to destroy the stupa with water, fire, or other evil means, you should remember the Buddhas of the three times, and after remembering the Buddhas, generate compassion towards those beings, recite this great Dharani, and cause all beings with evil intentions to eliminate their evil thoughts. If those demon kings and humans or non-humans are displeased with the Tathagata, let them all generate joy, respect, and make offerings.'

At that time, the Buddha's divine power enabled Mara Pāpīyas (the demon king) to dwell in his own palace and naturally hear this Dharani. After hearing this mantra, he immediately generated joy towards the Buddha and obtained great faith. After obtaining faith, he wept and shed tears, and gathered all his family members, saying: 'You all listen carefully, listen carefully. I have now obtained great patience here at this great mahāmuni (great sage), as unshakeable as a mountain. That Muni is full of compassion, emitting great light that illuminates all dragons, all gods, all humans, and all asuras. I was also there, and I have committed various evil deeds towards the Muni. Now I want to repent and take refuge in the Three Jewels. If you have ever done evil towards the Buddha, you can now repent and take refuge in the Three Jewels.'

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三歸依，我今共汝俱往見佛，禮拜供養至心聽法，斷煩惱魔入清凈道，離於怖畏到涅槃城。」

時魔波旬，與其眷屬八十億眾，前後圍繞往至佛所。到已，接足頂禮世尊，說如是偈：

「佛兩足尊世中勝，　　自得寂滅亦教他， 　忍辱精進愍眾生；　　我等愚癡興惡意， 　不知過去諸業行，　　惟佛世尊能了知。 　苞藏國土內身中，　　令我心遠種種惑， 　三世諸佛大慈悲，　　受我禮懺一切殃， 　法僧二寶亦復然，　　至心歸依無有異。 　愿我今日所供養，　　恭敬尊重世導師， 　諸惡永盡不復生，　　盡壽歸依如來法。」

時魔波旬說是偈已，白佛言：「世尊！如來於我及諸眾生平等無二，心常歡喜慈悲含忍。」

佛言：「如是。」

時魔波旬生大歡喜發清凈心，重於佛前接足頂禮右繞三匝，恭敬合掌，卻住一面，瞻仰世尊心無厭足。

時彼眾中有一魔子名加羅支，與其眷屬從座而起，到于佛前接足頂禮，長跪白佛，作如是言：「世尊！云何名眼？為眼是色因緣，為色是眼因緣？乃至意法因緣亦復如是。」

佛言：「善男子！非眼是色因緣，非色是眼因緣，乃至非意是法因緣，非法是意因緣。善男子！眼眼性空，眼識識性空。

「善男子！眼因緣眼

【現代漢語翻譯】 現代漢語譯本：『三歸依（皈依佛、法、僧），我現在和你一起去見佛，禮拜供養，至誠聽法，斷除煩惱魔障，進入清凈之道，遠離恐懼，到達涅槃之城。』 當時，魔王波旬（Mara Papiyas），和他的眷屬八十億眾，前後圍繞著來到佛陀所在之處。到達后，他們以頭面接足禮拜世尊，並說了這樣的偈頌： 『佛陀是兩足尊（人中至尊），世間最殊勝，自己獲得寂滅，也教導他人。忍辱精進，憐憫眾生；我們愚癡，生起惡意，不知道過去所造的諸業，只有佛陀世尊能夠了知。 您包藏國土于自身中，使我心遠離種種迷惑，三世諸佛大慈大悲，接受我禮拜懺悔一切罪業，法寶和僧寶也是如此，至誠皈依，沒有差別。 愿我今日所作的供養，恭敬尊重世間導師，一切惡業永遠斷盡不再生起，盡此一生皈依如來之法。』 當時，魔王波旬說完偈頌后，對佛陀說：『世尊！如來您對我以及一切眾生平等無二，內心常常歡喜，慈悲含忍。』 佛陀說：『是的，是這樣的。』 當時，魔王波旬生起大歡喜，發清凈心，再次在佛陀面前以頭面接足禮拜，右繞三匝，恭敬合掌，退到一旁站立，瞻仰世尊，心中沒有厭足。 當時，他們之中有一位魔子名叫加羅支（Kalachi），和他的眷屬從座位上站起來，來到佛陀面前，以頭面接足禮拜，長跪著對佛陀說：『世尊！什麼叫做眼？是眼成為色的因緣，還是色成為眼的因緣？乃至意和法的因緣也是這樣嗎？』 佛陀說：『善男子！不是眼成為色的因緣，也不是色成為眼的因緣，乃至不是意成為法的因緣，也不是法成為意的因緣。善男子！眼的自性是空，眼識的自性也是空。 『善男子！眼因緣眼』

【English Translation】 English version: 『Taking the Three Refuges (Buddha, Dharma, Sangha), I now go with you to see the Buddha, to bow and make offerings, to listen to the Dharma with utmost sincerity, to cut off the demons of afflictions, to enter the path of purity, to be free from fear, and to reach the city of Nirvana.』 At that time, Mara Papiyas, along with his retinue of eighty billion, surrounded and went to where the Buddha was. Having arrived, they prostrated at the feet of the World Honored One and spoke the following verses: 『The Buddha, the Honored One with two feet (the most honored among humans), is the most excellent in the world, having attained tranquility himself, he also teaches others. He is patient and diligent, compassionate towards all beings; we are foolish, giving rise to evil intentions, not knowing the past actions we have committed, only the Buddha, the World Honored One, can know. You contain the land within your own body, causing my mind to be far from all kinds of delusions, the Buddhas of the three times are greatly compassionate, accepting my repentance for all sins, the Dharma and Sangha treasures are also the same, I sincerely take refuge, without any difference. May the offerings I make today, respectfully honor the world's teacher, may all evil deeds be forever cut off and not arise again, and may I take refuge in the Dharma of the Tathagata for the rest of my life.』 At that time, Mara Papiyas, having spoken the verses, said to the Buddha: 『World Honored One! The Tathagata is equal and without discrimination towards me and all beings, his heart is always joyful, compassionate, and tolerant.』 The Buddha said: 『Yes, it is so.』 At that time, Mara Papiyas arose great joy, generated a pure mind, again prostrated at the feet of the Buddha, circumambulated him three times to the right, respectfully joined his palms, and stood aside, gazing at the World Honored One, his heart without satiety. At that time, among them, there was a demon son named Kalachi, who, along with his retinue, rose from his seat, went before the Buddha, prostrated at his feet, knelt down, and said to the Buddha: 『World Honored One! What is called the eye? Is the eye the cause of form, or is form the cause of the eye? And so on, is the same for the causes of mind and dharma?』 The Buddha said: 『Good man! The eye is not the cause of form, nor is form the cause of the eye, and so on, the mind is not the cause of dharma, nor is dharma the cause of mind. Good man! The nature of the eye is empty, and the nature of eye consciousness is also empty. 『Good man! The eye is the cause of the eye』

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識生，彼因緣故色可見，乃至意因緣意識生，彼因緣故法可知，非眼識可得。何以故？非余處來、非余處去。眼非常住，於三世中一切皆空。如是眼者亦非滿見，亦非減見，非和合見，非相離見，亦非相觸，亦不依止。譬如日出光照一切，其有窗處明焰皆入照于壁上，而是壁光不作是念我暗我明。此光非但獨在一壁及眾多壁，以因緣故有是光生。此壁及光，非合非離，因壁見光，而此壁光不作是念日能生我，日亦不念我生此光。何以故？日滅沒已光亦隨滅，去處來處一切皆空無一可見，以日因緣故能照耀見此光色，以光顯赫照耀因緣故得可見，于彼生識亦復如是。是內六入生外六入，亦外六入生內六入，外六入亦非因緣，內六入亦非因緣。何以故？彼此性離亦非聚集，亦非和合亦非依止，乃至內入外入。彼和合識亦非聚集，亦非和合亦非依止。何以故？各不相持，境界離故。

「此法及識，智慧知見諸行因緣，行因緣故有識，而此識生則三種行。云何三行？身行、口行及以意行。

「云何身行？身行名為氣息入出，此名身行。彼息出入去來動作，彼此出入各不相識，新識若生舊識不住，體性爾故，非聚集故，亦非異故，于如如中各不相依。虛空平等風行空中，風亦非空空亦非風。何以故？彼此不觸各非境

【現代漢語翻譯】 現代漢語譯本：

識的產生，是因為因緣和合，所以色（物質現象）可以被看見，乃至意（意識）的產生，是因為因緣和合，所以法（精神現象）可以被認知，但不是通過眼識可以獲得的。為什麼呢？因為它不是從別處來，也不是到別處去。眼（視覺器官）不是常住不變的，在過去、現在、未來三世中，一切都是空無的。這樣的眼，也不是完全的看見，也不是部分的看見，不是和合的看見，不是分離的看見，也不是相互接觸的看見，也不依賴於任何事物。譬如太陽出來，光芒照耀一切，如果有窗戶的地方，明亮的光焰就會進入，照在墻壁上，而這墻壁的光不會想『我暗』或『我明』。這光不僅僅只在一面墻上，或者在許多墻上，而是因為因緣和合才產生的光。這墻壁和光，不是合在一起，也不是分離的，因為墻壁才能看見光，而這墻壁的光不會想『太陽能生我』，太陽也不會想『我生此光』。為什麼呢？因為太陽熄滅后，光也隨之熄滅，它的來處和去處都是空無，沒有一個可以看見的。因為太陽的因緣，才能照耀看見這光色，因為光顯赫照耀的因緣，才能被看見，在它們身上產生的識也是這樣。是內在的六入（眼、耳、鼻、舌、身、意）產生外在的六入（色、聲、香、味、觸、法），也是外在的六入產生內在的六入，外在的六入也不是因緣，內在的六入也不是因緣。為什麼呢？因為彼此的體性是分離的，不是聚集在一起，也不是和合在一起，也不是相互依賴，乃至內在的入和外在的入。它們和合產生的識也不是聚集在一起，也不是和合在一起，也不是相互依賴。為什麼呢？因為它們各自不互相支援，境界是分離的。

這法和識，是智慧所知所見的諸行（一切有為法）的因緣，因為行的因緣才有識，而這識的產生則有三種行。哪三種行呢？身行、口行以及意行。

什麼是身行呢？身行是指氣息的出入，這叫做身行。這氣息的出入、去來、動作，彼此的出入互不相識，新的識如果產生，舊的識就不能停留，這是它們的體性如此，不是聚集在一起，也不是不同的，在如如（真如實相）中各自不相互依賴。虛空是平等的，風在空中執行，風也不是虛空，虛空也不是風。為什麼呢？因為彼此不接觸，各自不是對方的境界。 English version:

The arising of consciousness (識, shí) is due to conditions, therefore form (色, sè) can be seen, and even the arising of mind (意, yì) is due to conditions, therefore dharma (法, fǎ) can be known, but not through eye-consciousness. Why is that? Because it does not come from elsewhere, nor does it go elsewhere. The eye (眼, yǎn) is not permanent; in the three times (past, present, and future), everything is empty. Such an eye is neither a complete seeing, nor a partial seeing, nor a seeing of combination, nor a seeing of separation, nor a seeing of contact, nor does it rely on anything. For example, when the sun rises, its light shines everywhere. If there is a window, the bright light will enter and shine on the wall, but the light on the wall does not think, 'I am dark' or 'I am bright.' This light is not only on one wall or many walls, but it is light that arises due to conditions. The wall and the light are neither together nor separate. Because of the wall, light can be seen, but the light on the wall does not think, 'The sun can create me,' and the sun does not think, 'I create this light.' Why is that? Because when the sun sets, the light also disappears. Its coming and going are all empty, and nothing can be seen. Because of the conditions of the sun, this light can be seen, and because of the conditions of the light shining brightly, it can be seen. The consciousness that arises in them is also like this. The inner six entrances (eye, ear, nose, tongue, body, mind) give rise to the outer six entrances (form, sound, smell, taste, touch, dharma), and the outer six entrances also give rise to the inner six entrances. The outer six entrances are not conditions, and the inner six entrances are not conditions. Why is that? Because their natures are separate, not gathered together, not combined, and not interdependent, even the inner and outer entrances. The consciousness that arises from their combination is also not gathered together, not combined, and not interdependent. Why is that? Because they do not support each other, and their realms are separate.

These dharmas and consciousness are the conditions for all actions (行, xíng), which are known and seen by wisdom. Because of the conditions of actions, there is consciousness, and the arising of this consciousness has three kinds of actions. What are the three kinds of actions? Bodily action, verbal action, and mental action.

What is bodily action? Bodily action refers to the in-and-out breath, and this is called bodily action. The in-and-out breath, its going and coming, and its movements, do not recognize each other. If a new consciousness arises, the old consciousness cannot remain. This is their nature, not because they are gathered together, nor because they are different. In suchness (如如, rú rú), they do not depend on each other. Space is equal, and wind moves in space. Wind is not space, and space is not wind. Why is that? Because they do not touch each other, and each is not the other's realm.

【English Translation】 The arising of consciousness (識, shí) is due to conditions, therefore form (色, sè) can be seen, and even the arising of mind (意, yì) is due to conditions, therefore dharma (法, fǎ) can be known, but not through eye-consciousness. Why is that? Because it does not come from elsewhere, nor does it go elsewhere. The eye (眼, yǎn) is not permanent; in the three times (past, present, and future), everything is empty. Such an eye is neither a complete seeing, nor a partial seeing, nor a seeing of combination, nor a seeing of separation, nor a seeing of contact, nor does it rely on anything. For example, when the sun rises, its light shines everywhere. If there is a window, the bright light will enter and shine on the wall, but the light on the wall does not think, 'I am dark' or 'I am bright.' This light is not only on one wall or many walls, but it is light that arises due to conditions. The wall and the light are neither together nor separate. Because of the wall, light can be seen, but the light on the wall does not think, 'The sun can create me,' and the sun does not think, 'I create this light.' Why is that? Because when the sun sets, the light also disappears. Its coming and going are all empty, and nothing can be seen. Because of the conditions of the sun, this light can be seen, and because of the conditions of the light shining brightly, it can be seen. The consciousness that arises in them is also like this. The inner six entrances (eye, ear, nose, tongue, body, mind) give rise to the outer six entrances (form, sound, smell, taste, touch, dharma), and the outer six entrances also give rise to the inner six entrances. The outer six entrances are not conditions, and the inner six entrances are not conditions. Why is that? Because their natures are separate, not gathered together, not combined, and not interdependent, even the inner and outer entrances. The consciousness that arises from their combination is also not gathered together, not combined, and not interdependent. Why is that? Because they do not support each other, and their realms are separate. These dharmas and consciousness are the conditions for all actions (行, xíng), which are known and seen by wisdom. Because of the conditions of actions, there is consciousness, and the arising of this consciousness has three kinds of actions. What are the three kinds of actions? Bodily action, verbal action, and mental action. What is bodily action? Bodily action refers to the in-and-out breath, and this is called bodily action. The in-and-out breath, its going and coming, and its movements, do not recognize each other. If a new consciousness arises, the old consciousness cannot remain. This is their nature, not because they are gathered together, nor because they are different. In suchness (如如, rú rú), they do not depend on each other. Space is equal, and wind moves in space. Wind is not space, and space is not wind. Why is that? Because they do not touch each other, and each is not the other's realm.

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界。彼二皆空亦不可說。何以故？相離相故，無增減故，不依此岸及彼岸故，第一義諦如如住故，此名身行。是故身行非識依止，亦非伴侶，非是和合，非是聚集，常不依止，相離相故，是識亦復非依止身，離和合故，此名身行。

「云何口行？口行二種，名為覺、觀。云何是覺？何者是觀？于出入息生二種心，思惟憶念是名為覺，乃至細心次生，如是漸除得清凈心亦名為覺。是覺依止出入故生，生已即滅，根塵亦復不覺此彼，境界相相離故，性相無故，乃至不可說其長短此名為覺。何者是觀？若有人觀冷相觸身於是中行，或復熱相一切氣息皆猶于風。彼風因緣觀觸知者此名為觀，各離境界彼此離相，乃至不可說其長短是名覺觀。

「云何意行？意行名思。云何名思？知一切法，乃至能知時出入氣息、非時出入氣息，知此出息非彼入息，知彼入息非彼出息，差別悉知。如是思量，知行順相非行順相，此則名為彼風依止，如是二種不可得說。云何是思？云何心相？乃至知行差別作已，入涅槃道過凡夫地名出生死，于禪定中心能除卻此則名思。如是風者不去不來，彼思識中如是依止，眼如眼乃至意如意各不相觸，三受盡已名為聖人。

「如是，善男子！非眼是色因緣，非色是眼因緣，乃至非意是法因緣

【現代漢語翻譯】 現代漢語譯本 界。這兩者都是空，也無法用言語表達。為什麼呢？因為它們相互分離，沒有增減，不依賴此岸或彼岸，第一義諦如如不動地存在，這稱為身行。因此，身行不是意識的依止，也不是伴侶，不是和合，不是聚集，它恒常不依賴任何事物，因為它們相互分離。意識也不是依止於身體，因為它們分離且不和合，這稱為身行。 『什麼是口行？口行有兩種，稱為覺和觀。什麼是覺？什麼是觀？在呼吸出入時產生兩種心，思惟和憶念稱為覺，乃至細微的心念相繼產生，這樣逐漸去除雜念而獲得清凈心也稱為覺。覺依止於呼吸出入而生，生起后立即滅去，根和塵也不覺知彼此，因為境界相互分離，自性空無，乃至無法說其長短，這稱為覺。什麼是觀？如果有人觀察到冷觸感在身體中流動，或者觀察到熱觸感，一切氣息都像風一樣。通過觀察風的因緣而感知到觸感，這稱為觀。覺和觀各自遠離境界，彼此分離，乃至無法說其長短，這稱為覺觀。 『什麼是意行？意行名為思。什麼是思？知道一切法，乃至能夠知道何時呼吸出入，何時不呼吸出入，知道這個呼氣不是那個吸氣，知道那個吸氣不是這個呼氣，能夠完全知道這些差別。像這樣思量，知道行為順應規律還是不順應規律，這稱為依止於風。這兩種情況都無法用言語表達。什麼是思？什麼是心相？乃至知道行為的差別已經完成，進入涅槃之道，超越凡夫的境界，這稱為出生死。在禪定中，心能夠去除這些雜念，這稱為思。像這樣的風，不來不去，它在思識中這樣依止。眼如眼，乃至意如意，各自不互相接觸，三受（苦受、樂受、不苦不樂受）都滅盡后，稱為聖人。 『像這樣，善男子！不是眼睛是色的因緣，也不是色是眼睛的因緣，乃至不是意是法的因緣。

【English Translation】 English version The realm. Both of these are empty and cannot be expressed in words. Why? Because they are separate from each other, without increase or decrease, not relying on this shore or the other shore, the ultimate truth abides as it is. This is called body action. Therefore, body action is not the reliance of consciousness, nor a companion, nor a union, nor an aggregation. It constantly does not rely on anything, because they are separate from each other. Consciousness also does not rely on the body, because they are separate and not united. This is called body action. 'What is verbal action? There are two kinds of verbal action, called perception and observation. What is perception? What is observation? When two kinds of thoughts arise during inhalation and exhalation, contemplation and recollection are called perception, and even subtle thoughts arise successively. Gradually removing distractions and attaining a pure mind is also called perception. Perception arises relying on inhalation and exhalation, and after arising, it immediately ceases. The senses and objects also do not perceive each other, because the realms are separate from each other, and their nature is empty, even to the point that their length cannot be described. This is called perception. What is observation? If someone observes the sensation of cold touching the body and flowing through it, or observes the sensation of heat, all breaths are like the wind. Perceiving the sensation of touch through observing the causes of the wind is called observation. Perception and observation are each separate from the realm, and separate from each other, even to the point that their length cannot be described. This is called perception and observation. 'What is mental action? Mental action is called thought. What is thought? Knowing all dharmas, even being able to know when to inhale and exhale, and when not to inhale and exhale, knowing that this exhalation is not that inhalation, and knowing that that inhalation is not this exhalation, being able to fully know these differences. Thinking in this way, knowing whether actions are in accordance with the law or not in accordance with the law, this is called relying on the wind. Both of these situations cannot be expressed in words. What is thought? What is the nature of the mind? Even knowing that the differences in actions have been completed, entering the path of Nirvana, transcending the realm of ordinary beings, this is called being born from death. In meditation, the mind is able to remove these distractions, this is called thought. Such wind neither comes nor goes, it relies on thought-consciousness in this way. The eye is like the eye, and even the mind is like the mind, each not touching each other. When the three feelings (painful feeling, pleasant feeling, and neutral feeling) are all extinguished, one is called a sage. 'Thus, good man! It is not that the eye is the cause of form, nor is form the cause of the eye, and even it is not that the mind is the cause of dharma.'

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，非法是意因緣。何以故？此二境界非遠非近，亦非聚集，亦非思量，亦非和合。何以故？不可說故，此岸彼岸中不依止故，依實際故。」佛說此已。

是時，魔子伽羅支二萬眷屬，曾於過去佛法之中，修行福德皆得順忍。復有無量無邊眾生，亦於過去殖眾德本，或得初禪乃至四禪，或有得於須陀洹果、斯陀含果、阿那含果，或有當來於小乘中為福種子，乃至當來辟支佛中得為種子，或復有發阿耨多羅三藐三菩提心。時彼眾中有六十頻婆羅龍，過去已來未曾值佛，今聞此法皆發阿耨多羅三藐三菩提心。

時此一切三千大千佛剎大地，六種震動大動遍動，一切十方諸來菩薩摩訶薩各得種種菩薩三昧，得三昧已各以種種寶、種種衣、種種香、種種花，散於佛上供養如來，作如是言：「如是，世尊！不可思議。我從昔來未曾見聞如是大集說此三昧力陀羅尼，此即釋迦牟尼如來第二利益轉妙法輪，我等今者於此日藏大授記鞞富略修多羅一心奉持，為諸眾生廣分別說。」

是時，眾會魔天、龍王、夜叉、羅剎、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、鳩槃茶、薜荔多、毗舍遮，現在集者悉如是說：「不可思議。釋迦如來能作如是利益眾生。」各大歡喜，以種種音樂、種種寶、種種衣、種種瓔珞、花鬘、燒香、涂

【現代漢語翻譯】 現代漢語譯本：『非法』是意念的因緣。為什麼呢？因為這兩種境界既非遙遠也非鄰近，既非聚集也非思量，也非和合。為什麼呢？因為它們是不可言說的，不依止於此岸或彼岸，而是依止於實際的真理。」佛說完這些話。 當時，魔子伽羅支（魔王的兒子）及其兩萬眷屬，曾在過去的佛法中修行，積累了福德，都獲得了順忍（對佛法的順從和忍耐）。還有無量無邊的眾生，也在過去種下了各種善根，有的獲得了初禪乃至四禪的境界，有的證得了須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果），有的將來會在小乘法中成為福德的種子，甚至將來在辟支佛（獨覺）中成為種子，還有的發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。當時，在這些聽眾中有六十頻婆羅龍（一種龍），過去以來從未遇到過佛，今天聽聞此法都發起了阿耨多羅三藐三菩提心。 這時，整個三千大千佛剎的大地都發生了六種震動，大動、遍動，十方前來的菩薩摩訶薩（大菩薩）各自獲得了各種菩薩三昧（禪定），獲得三昧后，各自用各種寶物、各種衣服、各種香、各種花，散在佛的身上供養如來，並說道：『是的，世尊！真是不可思議。我從過去以來從未見過或聽聞過如此盛大的集會宣說這種三昧力陀羅尼（禪定力量的咒語），這正是釋迦牟尼如來第二次利益眾生而轉的微妙法輪（佛法教義），我們現在要一心奉持這《日藏大授記鞞富略修多羅》（經名），為眾生廣泛地分別解說。』 當時，在場的魔天、龍王、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（非天）、迦樓羅（金翅鳥）、緊陀羅（歌神）、摩睺羅伽（大蟒神）、鳩槃茶（甕形鬼）、薜荔多（餓鬼）、毗舍遮（食血鬼）等，都這樣說道：『真是不可思議。釋迦如來能夠做出如此利益眾生的事情。』大家非常歡喜，用各種音樂、各種寶物、各種衣服、各種瓔珞、花鬘、燒香、涂香等供養佛。

【English Translation】 English version: 『Non-law』 is the causal condition of intention. Why is that? Because these two realms are neither far nor near, neither gathered nor contemplated, nor are they in harmony. Why is that? Because they are inexpressible, not relying on this shore or the other shore, but relying on the actual truth.」 The Buddha said this. At that time, the demon son Kalachi (son of a demon king) and his twenty thousand attendants, having practiced in the past Buddha-dharma, accumulated merits, and all attained the patience of compliance (acceptance and endurance of the Dharma). There were also countless sentient beings who had planted various roots of virtue in the past, some attaining the first dhyana (meditative state) up to the fourth dhyana, some attaining the Srotapanna fruit (stream-enterer), Sakrdagamin fruit (once-returner), Anagamin fruit (non-returner), some in the future will become seeds of merit in the Hinayana (small vehicle), even becoming seeds in the Pratyekabuddha (solitary buddha), and some have aroused the Anuttara-samyak-sambodhi mind (mind of unsurpassed perfect enlightenment). At that time, among these listeners, there were sixty Pimbara dragons (a type of dragon) who had never encountered a Buddha in the past, and today, upon hearing this Dharma, they all aroused the Anuttara-samyak-sambodhi mind. At this time, the earth of the entire three thousand great thousand Buddha-lands shook in six ways, greatly and universally, and the Bodhisattva-Mahasattvas (great bodhisattvas) who came from the ten directions each attained various Bodhisattva samadhis (meditative states). Having attained samadhi, they each scattered various treasures, various clothes, various incense, and various flowers on the Buddha to make offerings to the Tathagata, and said: 『Yes, World Honored One! It is truly inconceivable. I have never seen or heard of such a grand assembly proclaiming this samadhi-power dharani (mantra of meditative power) since the past. This is the second turning of the wonderful Dharma wheel (teachings of the Dharma) by Shakyamuni Tathagata for the benefit of sentient beings. We now wholeheartedly uphold this 『Sun-Store Great Prediction Vibhuta Sutra』 (name of the sutra) and widely explain it for sentient beings.』 At that time, the assembled demon gods, dragon kings, yakshas (a type of spirit), rakshasas (evil spirits), asuras (demi-gods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent gods), kumbhandas (pot-shaped demons), pretas (hungry ghosts), and pisacas (flesh-eating demons), all said: 『It is truly inconceivable. Shakyamuni Tathagata is able to do such things for the benefit of sentient beings.』 Everyone was very happy and made offerings to the Buddha with various music, various treasures, various clothes, various necklaces, flower garlands, burning incense, and fragrant ointments.

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香，從空而散供養如來。

是時，娑伽羅龍王白佛言：「世尊！惟愿如來暫入海中，往我家內受我微供，憐愍我故。若佛如來至我宮者，我之眷屬一切皆得聞此日藏授記大陀羅尼。」

時娑伽羅龍王復白佛言：「世尊！彼大海中一切男女，若得聞此大乘日藏大授記經，專心聽者得幾許福？」

佛言：「龍王！若善男子，以四天下滿中七寶佈施如來，復有眾生，具足聞此大乘日藏大授記經一心聽者，於前福德百倍不及，百千億倍不及，乃至算數所不能及。大王！若有聽是甚深經典，其福難量。」

爾時，娑伽羅龍王復作是言：「若佛世尊不入大海，我當抄此日藏授記大集經典置我宮中，以是因緣，于彼海中幾許諸龍福德增長。」

佛言：「龍王！隨所有處抄此日藏大授記經，如法安置恭敬供養，則能獲得十種利益。何等為十？若有人能如法抄寫此經一心供養，令其家內一切吉祥；若在眾中得大自在，五穀豐饒種種資生錢財寶物悉皆具足。

「複次，龍王！若有宅內，或復眾中抄此日藏大授記經抄已供養，于其處所，則有六十億菩薩摩訶薩，數來禮拜供養此經。以是因緣，種種惡事、斗諍、疾疫、種種惡病，穀米貴儉、國土饑荒、他方賊盜、非時風雨一切皆滅。」

彼六十億

【現代漢語翻譯】 現代漢語譯本 香，從空中散開，供養如來（Tathagata，佛的稱號）。 這時，娑伽羅龍王（Sagara，海龍王）對佛說：『世尊！我懇請如來暫時進入海中，到我的宮殿接受我微薄的供養，憐憫我吧。如果佛如來到我的宮殿，我的所有眷屬都能聽到這《日藏授記大陀羅尼》的教誨。』 這時，娑伽羅龍王又對佛說：『世尊！那大海中的所有男女，如果能聽到這部《大乘日藏大授記經》，專心聽聞，能得到多少福報呢？』 佛說：『龍王！如果善男子用充滿四大部洲的七寶來佈施如來，又有眾生，能夠完整地聽聞這部《大乘日藏大授記經》，一心聽受，那麼後者的福德比前者多出百倍、千倍、億倍，乃至無法用算數來計算。大王！如果有人聽聞這部甚深經典，他的福報難以衡量。』 這時，娑伽羅龍王又說：『如果佛世尊不進入大海，我應當抄寫這部《日藏授記大集經典》放在我的宮殿中，因為這個因緣，那海中的多少龍族福德將會增長啊。』 佛說：『龍王！無論在什麼地方抄寫這部《日藏大授記經》，如法安置，恭敬供養，就能獲得十種利益。是哪十種呢？如果有人能夠如法抄寫這部經，一心供養，就能使他的家中一切吉祥；如果在眾人之中，就能得到大自在，五穀豐收，各種生活物資、錢財寶物都將充足。』 『此外，龍王！如果有人在家中，或者在眾人之中抄寫這部《日藏大授記經》並供養，那麼在這個地方，就會有六十億菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）前來禮拜供養這部經。因為這個因緣，各種惡事、爭鬥、疾病、各種惡病、穀米貴賤、國土饑荒、外來盜賊、不合時宜的風雨都會全部消滅。』 那六十億

【English Translation】 English version Incense, scattered from the void, is offered to the Tathagata (the title of a Buddha). At that time, the Dragon King Sagara (the king of the sea dragons) said to the Buddha: 'World Honored One! I beseech the Tathagata to enter the sea temporarily, to come to my palace and receive my humble offerings, out of compassion for me. If the Buddha Tathagata comes to my palace, all my family members will be able to hear the teachings of this 'Great Dharani of the Sun Treasury of Prediction'.' Then, the Dragon King Sagara again said to the Buddha: 'World Honored One! How much merit will all the men and women in that great ocean gain if they hear this 'Great Vehicle Sutra of the Sun Treasury of Prediction' and listen attentively?' The Buddha said: 'Dragon King! If a virtuous man were to give offerings to the Tathagata with the seven treasures filling the four great continents, and if there were beings who could fully hear this 'Great Vehicle Sutra of the Sun Treasury of Prediction' and listen with one mind, the merit of the latter would be a hundred times, a thousand times, a billion times greater than the former, even beyond calculation. Great King! If someone hears this profound scripture, their merit will be immeasurable.' At that time, the Dragon King Sagara again said: 'If the World Honored Buddha does not enter the great ocean, I shall transcribe this 'Great Collection Scripture of the Sun Treasury of Prediction' and place it in my palace. Because of this cause, how much will the merit of the dragons in that ocean increase?' The Buddha said: 'Dragon King! Wherever this 'Great Vehicle Sutra of the Sun Treasury of Prediction' is transcribed, properly placed, and respectfully offered, ten benefits will be obtained. What are the ten? If someone can transcribe this scripture according to the Dharma and offer it with one mind, it will bring auspiciousness to their home; if they are among the people, they will gain great freedom, the five grains will be abundant, and all kinds of necessities, money, and treasures will be plentiful.' 'Furthermore, Dragon King! If someone transcribes this 'Great Vehicle Sutra of the Sun Treasury of Prediction' and offers it in their home or among the people, then in that place, sixty billion Bodhisattva-Mahasattvas (great Bodhisattvas) will come to pay homage and make offerings to this scripture. Because of this cause, all kinds of evil events, conflicts, diseases, various illnesses, the high or low price of grains, national famines, foreign thieves, and untimely winds and rains will all be extinguished.' Those sixty billion

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菩薩摩訶薩白佛言：「世尊！我當種種擁護供給令得稱心。」

「複次，龍王！若有家內或大眾中，抄此日藏大授記經如法安置，彼帝釋天及諸梵天四天王天，二十八大夜叉將並其眷屬，乃至大德天並其男女、娑羅娑陀天、牢固地天、善住樂天等，一切眷屬皆至其國，日夜至心常加守護與其安樂。」

時帝釋天乃至善住樂天等，聞是語已，作如是言：「如是，如來！我及眷屬常當至心往護彼國。」

「複次，龍王！若有居家乃至國土抄寫此經，福德天下，於過去世供養多佛佈施持戒如是之人往彼受生。

「複次，龍王！若有居家乃至國土抄寫此經，其中眾生精進勇猛，不樂五欲，常行檀那波羅蜜乃至般若波羅蜜。

「複次，龍王！若有居家乃至國土抄寫此經，福田眾生常樂安住。

「複次，龍王！若有國土抄寫此經，其國常有種種善法如雨而下。

「複次，龍王！若有國土抄寫此經，其中眾生於十善業常行不捨。

「複次，龍王！若有國土抄寫此經，其中眾生常生慈心。

「複次，龍王！若有居家乃至國土抄寫此經，其中眾生常人天生不入惡道。大王！如是日藏大授記經，隨何國土如法抄寫，安置供養數數讀誦，具足得此十種利益。何以故？若有讀誦此日藏

【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！我應當以各種方式擁護和供養，使他們稱心如意。』 『再者，龍王！如果在家中或大眾之中，有人抄寫這部《日藏大授記經》，並如法安置，那麼帝釋天（忉利天之主）以及諸梵天、四天王天、二十八大夜叉將及其眷屬，乃至大德天及其男女、娑羅娑陀天、牢固地天、善住樂天等，所有眷屬都會來到那個國家，日夜至誠地守護他們，給予他們安樂。』 當時，帝釋天乃至善住樂天等，聽到這些話后，這樣說道：『是的，如來！我和我的眷屬應當常常至誠地前往守護那個國家。』 『再者，龍王！如果有人在家中乃至在國土中抄寫這部經，那麼這個地方的福德將遍佈天下，這些人過去世曾供養過許多佛，佈施持戒，所以他們會往生到那裡。』 『再者，龍王！如果有人在家中乃至在國土中抄寫這部經，那裡的眾生會精進勇猛，不貪戀五欲，常常修行檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜）。』 『再者，龍王！如果有人在家中乃至在國土中抄寫這部經，那麼福田眾生會常常安樂地居住在那裡。』 『再者，龍王！如果某個國土抄寫這部經，那麼那個國家常常會有各種善法像雨一樣降下。』 『再者，龍王！如果某個國土抄寫這部經，那麼那裡的眾生會常常修行十善業而不捨棄。』 『再者，龍王！如果某個國土抄寫這部經，那麼那裡的眾生會常常生起慈悲之心。』 『再者，龍王！如果有人在家中乃至在國土中抄寫這部經，那麼那裡的眾生常常會往生到人天善道，不會墮入惡道。大王！像這樣，《日藏大授記經》無論在哪個國土如法抄寫、安置供養、常常讀誦，都能具足獲得這十種利益。為什麼呢？如果有人讀誦這部《日藏》』

【English Translation】 English version The Bodhisattva Mahasattva (a great Bodhisattva) said to the Buddha: 'World Honored One! I shall protect and provide for them in various ways, so that they may be satisfied.' 'Furthermore, Dragon King! If in a household or among the masses, someone copies this 'Sun-Store Great Prophecy Sutra' and places it properly, then Sakra (ruler of the Trayastrimsa Heaven), as well as the Brahma Heavens, the Four Heavenly Kings, the twenty-eight great Yaksha generals and their retinues, even the Great Virtue Devas and their men and women, the Sarasada Devas, the Firm Earth Devas, the Well-Dwelling Joy Devas, and all their retinues, will come to that country, and day and night, with sincere hearts, they will constantly protect them and give them peace.' At that time, Sakra and the Well-Dwelling Joy Devas, and others, having heard these words, spoke thus: 'Yes, Tathagata! We and our retinues shall always sincerely go to protect that country.' 'Furthermore, Dragon King! If someone in a household or even in a country copies this sutra, then the merit of that place will spread throughout the world, and these people in past lives have made offerings to many Buddhas, practiced giving and kept precepts, so they will be reborn there.' 'Furthermore, Dragon King! If someone in a household or even in a country copies this sutra, the beings there will be diligent and courageous, not attached to the five desires, and will constantly practice Dana Paramita (perfection of giving) up to Prajna Paramita (perfection of wisdom).' 'Furthermore, Dragon King! If someone in a household or even in a country copies this sutra, then the beings who are fields of merit will always dwell there in peace.' 'Furthermore, Dragon King! If a country copies this sutra, then that country will always have various good dharmas falling like rain.' 'Furthermore, Dragon King! If a country copies this sutra, then the beings there will constantly practice the ten good deeds without abandoning them.' 'Furthermore, Dragon King! If a country copies this sutra, then the beings there will constantly generate compassionate hearts.' 'Furthermore, Dragon King! If someone in a household or even in a country copies this sutra, then the beings there will often be reborn in the human and heavenly realms and will not fall into evil paths. Great King! Like this, the 'Sun-Store Great Prophecy Sutra', in whatever country it is copied, placed, offered, and frequently recited, will fully obtain these ten benefits. Why is that? If someone recites this 'Sun-Store' sutra.'

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經如說行者，彼福德聚于百劫中說不可盡。

「龍王！此日藏大集大授記經，如是甚深能滿大愿能大利益。」

說是經已，十方佛剎諸來菩薩到此三千大千世界娑婆國土大集聚會，並此菩薩摩訶薩眾，乃至魔王、天、龍、夜叉、羅剎、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、人、非人等，隨分悟解滿足於心，皆大歡喜各設供養，僉然而住。

大集經卷第四十五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十六

高齊天竺三藏那連提耶舍譯

月藏分第十四月幢神咒品第一

如是我聞：

一時，佛在佉羅帝山牟尼諸仙所依住處，與大比丘眾有學無學六百萬人，于諸煩惱堅牢纏縛悉得解脫，唯勤方便求斷習氣，及諸菩薩摩訶薩眾，無量無邊不可算數不可稱計，悉得忍力化諸龍眾。

說日藏經已，即時西方現大華云，所謂優波羅華、波頭摩華、拘牟陀華、芬陀利華、阿提目多華、瞻波迦華、婆利師迦華，如是華云悉皆來現。其華雲中現一半月，廣十由旬，於半月中復現真金重閣講堂，莊嚴微妙。其堂光明過百千萬億日月光明，其光悉照佉羅帝山。

復現種種奇異華云，所謂優波羅華，乃至婆

【現代漢語翻譯】 現代漢語譯本：如果有人能按照這部經的教導去修行，他所積累的福德，即使在百劫中也說不完。 龍王啊！這部《日藏大集大授記經》如此深奧，能夠圓滿眾生的大愿，帶來巨大的利益。 說完這部經后，十方佛剎的諸位菩薩來到這個三千大千世界的娑婆國土，聚集在一起。還有這些菩薩摩訶薩（偉大的菩薩）們，乃至魔王、天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（一種天神）、摩睺羅伽（一種大蟒神）、鳩槃茶（一種食人鬼）、餓鬼、毗舍遮（一種食肉鬼）、富單那（一種臭鬼）、人、非人等，都各自領悟理解，心滿意足，皆大歡喜，各自設供養，安靜地住下來。 《大集經》卷第四十五 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第四十六 高齊天竺三藏那連提耶舍譯 月藏分第十四月幢神咒品第一 如是我聞： 一時，佛在佉羅帝山（山名）牟尼諸仙所依住處，與大比丘眾，有學無學六百萬人，他們都從各種煩惱的堅固束縛中解脫出來，只是勤奮地尋求斷除習氣。還有無量無邊、不可計數、不可稱量的菩薩摩訶薩（偉大的菩薩）們，他們都獲得了忍力，能夠教化各種龍眾。 說完《日藏經》后，西方立刻出現巨大的花云，包括優波羅華（青蓮花）、波頭摩華（紅蓮花）、拘牟陀華（白蓮花）、芬陀利華（白睡蓮）、阿提目多華（一種香花）、瞻波迦華（黃玉蘭花）、婆利師迦華（一種香花），這些花云都顯現出來。花雲中出現半個月亮，廣闊十由旬（古印度長度單位），在半月之中又出現真金重閣講堂，莊嚴而微妙。講堂的光明超過百千萬億個日月的光明，它的光芒照耀著整個佉羅帝山。 又出現各種奇異的花云，包括優波羅華（青蓮花），乃至婆

【English Translation】 English version: If a practitioner acts according to this sutra, the accumulation of merit he achieves cannot be fully described even in a hundred kalpas. O Dragon King! This 'Great Collection Sutra of the Sun Treasury with Great Predictions' is so profound that it can fulfill great vows and bring immense benefits. After this sutra was spoken, bodhisattvas from the Buddha lands of the ten directions came to this Saha world of the three thousand great thousand worlds and gathered together. Along with these bodhisattva mahasattvas (great bodhisattvas), even demon kings, gods, dragons, yakshas (a type of spirit), rakshasas (demons), asuras (a type of warring god), garudas (a large bird), kinnaras (a type of celestial being), mahoragas (a large serpent god), kumbhandas (a type of man-eating ghost), hungry ghosts, pisacas (a type of flesh-eating ghost), putanas (a type of foul-smelling ghost), humans, and non-humans, all understood and comprehended according to their capacity, were satisfied in their hearts, were all greatly delighted, made offerings, and remained quietly. The Great Collection Sutra, Volume 45 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Volume 46 Translated by Tripitaka Narendrayasas of Tianzhu (India) during the Gao Qi Dynasty Chapter 14, The Moon Banner Dharani, of the Moon Treasury Section Thus have I heard: At one time, the Buddha was dwelling at the place where the Munis and Immortals resided on Mount Kharati, with a great assembly of six million bhikshus, both learners and non-learners, who had all been liberated from the firm bonds of various afflictions, and were only diligently seeking to eradicate their habitual tendencies. There were also countless, immeasurable, and incalculable bodhisattva mahasattvas (great bodhisattvas), who had all attained the power of patience and were able to transform various dragon beings. After the 'Sun Treasury Sutra' was spoken, a great cloud of flowers immediately appeared in the west, including utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), pundarika flowers (white water lilies), atimukta flowers (a fragrant flower), champaka flowers (yellow magnolias), and varshika flowers (a fragrant flower). These flower clouds all appeared. Within the flower clouds, a half-moon appeared, spanning ten yojanas (an ancient Indian unit of length). Within the half-moon, a lecture hall with golden multi-storied pavilions appeared, adorned and exquisite. The light of the hall surpassed the light of hundreds of millions of suns and moons, and its radiance illuminated the entire Mount Kharati. Various extraordinary flower clouds also appeared, including utpala flowers (blue lotuses), and so on, up to var

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利師迦華，其華光艷，照牟尼仙所依住處，七寶五柱重閣講堂，甚奇微妙，隱蔽日月光不能現。于其堂中復現半月，於半月中有于千葉青色蓮華，其華臺上復有世尊端坐說法。其光普照一切大眾，一一頭上皆現半月微妙天鬘；復雨種種寶、種種華、種種香。

爾時，慧命大目揵連，見如是等神通變化生希有心，又知大眾心有所疑，從坐而起，偏袒右肩右膝著地，合掌向佛，而說偈言：

「惟佛悉除諸煩惱，　　於盲冥中能覺悟， 　為群生故閉惡趣，　　令諸眾生住善道。 　惟佛降伏諸億魔，　　令諸外道失光顯， 　調伏眾生住檀尸，　　枯涸眾生煩惱海。 　八功德水令洗浴，　　以覺分寶濟眾生， 　無量億眾入涅槃，　　能轉無上法輪寶。 　一切所有諸龍眾，　　為瞋所使行諸惡， 　渴愛所逼無有慈。　　惟佛能益令歸信。 　四天下龍皆來集，　　一心歸於佛法僧， 　盡諸業障及煩惱，　　皆護正法而安住。 　於此復現妙華云，　　中有半月光照曜， 　一切現此半月鬘，　　今當欲有何佛事？ 　積此諸華如大山，　　雨諸香華及眾寶， 　大眾睹瑞心有疑，　　當欲雨於何法雨？ 　此處微妙最第一，　　如此大眾皆依住， 　于諸過佛修供養，　　是人師子如是來。」

爾

【現代漢語翻譯】 現代漢語譯本 利師迦華（一種花名），它的花朵光彩艷麗，照耀著牟尼仙（釋迦牟尼佛）所居住的地方，那是由七寶和五根柱子構成的重疊樓閣講堂，極其奇特微妙，連日月的光輝都被遮蔽而無法顯現。在那講堂中又顯現出半月，半月中有一朵千葉青色蓮花，蓮花臺上又有一位世尊端坐說法。他的光芒普照一切大眾，每個人的頭上都顯現出半月形狀的微妙天鬘；又降下各種寶物、各種鮮花、各種香。 當時，慧命大目犍連（佛陀十大弟子之一，以神通著稱），見到這樣的神通變化，心中感到稀有，又知道大眾心中有所疑惑，便從座位上站起來，袒露右肩，右膝跪地，合掌向佛，用偈語說道： 『只有佛陀才能徹底消除一切煩惱，在黑暗矇昧中能夠使人覺悟，爲了眾生而關閉惡道，使一切眾生安住于善道。 只有佛陀才能降伏億萬魔軍，使一切外道失去光彩，調伏眾生安住于佈施和持戒，枯竭眾生煩惱的海洋。 用八功德水為眾生洗浴，用覺悟的珍寶救濟眾生，使無量億眾進入涅槃，能夠轉動無上的法輪寶。 一切所有的龍眾，被嗔恨驅使而行各種惡事，被渴愛逼迫而沒有慈悲心。只有佛陀能夠利益他們，使他們歸依信服。 四大天下的龍都來聚集，一心歸依佛法僧三寶，消除一切業障和煩惱，都護持正法而安住。 在這裡又顯現出美妙的花云，花雲中有半月光芒照耀，一切都顯現出這半月形狀的頭飾，現在將要有什麼佛事呢？ 堆積的這些鮮花如同一座大山，降下各種香花和寶物，大眾看到這些祥瑞心生疑惑，將要降下什麼樣的法雨呢？ 這個地方微妙殊勝是第一，如此大眾都依止在這裡，對過去諸佛修供養，這位人中獅子是這樣來的。』 當時，

【English Translation】 English version The flowers of Lisika (a type of flower) were radiant and bright, illuminating the place where Muni Xian (Shakyamuni Buddha) resided, a lecture hall with overlapping pavilions made of seven treasures and five pillars, which was extremely marvelous and subtle, so much so that even the light of the sun and moon was obscured and could not appear. In that hall, a half-moon appeared again, and within the half-moon was a thousand-petaled blue lotus flower, and on the lotus platform, the World Honored One was sitting upright, expounding the Dharma. His light illuminated all the assembly, and on each person's head appeared a subtle heavenly garland in the shape of a half-moon; and various treasures, various flowers, and various fragrances rained down. At that time, the venerable Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), seeing such miraculous transformations, felt a sense of wonder in his heart, and knowing that the assembly had doubts in their minds, he rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and spoke in verse: 'Only the Buddha can completely eliminate all afflictions, and in the darkness of ignorance, can awaken people, for the sake of sentient beings, closing the evil paths, and causing all sentient beings to dwell in the good paths. Only the Buddha can subdue billions of demons, causing all heretics to lose their brilliance, taming sentient beings to dwell in generosity and morality, drying up the ocean of afflictions of sentient beings. Using the water of the eight merits to bathe sentient beings, using the treasures of enlightenment to save sentient beings, causing countless billions to enter Nirvana, and being able to turn the supreme Dharma wheel. All the dragon beings, driven by anger, commit various evil deeds, and are compelled by craving, lacking compassion. Only the Buddha can benefit them, causing them to take refuge and believe. The dragons of the four continents have all gathered, wholeheartedly taking refuge in the Buddha, Dharma, and Sangha, eliminating all karmic obstacles and afflictions, and all protecting the righteous Dharma and dwelling in peace. Here, marvelous flower clouds appear again, and in the flower clouds, the light of a half-moon shines, and all are adorned with this half-moon shaped head ornament, what Dharma event is about to occur now? These accumulated flowers are like a great mountain, raining down various fragrant flowers and treasures, the assembly, seeing these auspicious signs, has doubts in their hearts, what kind of Dharma rain is about to fall? This place is the most subtle and supreme, and this assembly all relies on it, making offerings to the Buddhas of the past, this lion among men has come in this way.' At that time,

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時，佛告大目揵連：「西方有世界名月勝，佛號日月光。有月藏童真菩薩摩訶薩，將諸眷屬八十億那由他百千菩薩摩訶薩，欲來向此，為欲見我禮拜供養，與大眾集說欲隨喜，又欲付囑諸天、龍、夜叉、乾闥婆等正法眼故。」

應時月藏菩薩摩訶薩，與其眷屬八十億那由他百千菩薩摩訶薩，從彼世界來至佛所，頭面禮足，右繞三匝，住立佛前，皆悉合掌一音說偈：

「吉祥無數劫，　　所修為眾生， 　吉祥見眾生，　　生死苦所逼。 　吉祥以檀施，　　大仙作饒益， 　吉祥能行施，　　超越於人天。 　吉祥護凈戒，　　眾生不能動， 　吉祥令怒者，　　住于慈善心。 　吉祥發勇進，　　度脫懈怠者， 　吉祥離惡道，　　安置於善趣。 　吉祥善修忍，　　容恕怒惡心， 　吉祥希有事，　　是故悉歸依。 　吉祥修諸禪，　　諸天生希有， 　吉祥悉枯竭，　　眾生諸苦海。 　吉祥熏修智，　　追回惡道輪， 　吉祥上菩提，　　到最難到處。 　吉祥降魔眾，　　建立正法幢， 　吉祥所轉者，　　最是正法輪。 　吉祥愍異空，　　降伏諸外道， 　吉祥降法雨，　　充足渴世間。 　吉祥作明證，　　天人乾闥婆， 　吉祥滿世界，　　我為最上師。 　吉祥安四果，　　應受世供養

【現代漢語翻譯】 現代漢語譯本 當時，佛陀告訴大目犍連（Mahamudgalyayana，佛陀十大弟子之一，以神通著稱）說：『西方有一個世界，名叫月勝，那裡的佛號是日月光。有一位名叫月藏的童真菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩） ，他將帶領他的眷屬，八十億那由他（nayuta，數量單位，表示極大的數目）百千位菩薩摩訶薩，來到這裡，目的是爲了見我、禮拜供養，並與大眾一起集會，隨喜功德，還想將正法眼藏（Dharma-eye，指能洞察真理的智慧）囑託給諸天、龍、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）等。』 就在那時，月藏菩薩摩訶薩，和他的眷屬八十億那由他百千位菩薩摩訶薩，從那個世界來到佛陀所在的地方，他們以頭面禮拜佛足，然後右繞佛三圈，站在佛前，都雙手合十，用同一個聲音說偈頌： 『吉祥無數劫，所修為眾生，吉祥見眾生，生死苦所逼。 吉祥以檀施（dana，佈施），大仙作饒益，吉祥能行施，超越於人天。 吉祥護凈戒（sila，戒律），眾生不能動，吉祥令怒者，住于慈善心。 吉祥發勇進（virya，精進），度脫懈怠者，吉祥離惡道，安置於善趣。 吉祥善修忍（ksanti，忍辱），容恕怒惡心，吉祥希有事，是故悉歸依。 吉祥修諸禪（dhyana，禪定），諸天生希有，吉祥悉枯竭，眾生諸苦海。 吉祥熏修智（prajna，智慧），追回惡道輪，吉祥上菩提（bodhi，覺悟），到最難到處。 吉祥降魔眾，建立正法幢，吉祥所轉者，最是正法輪（Dharmacakra，佛法之輪）。 吉祥愍異空，降伏諸外道，吉祥降法雨，充足渴世間。 吉祥作明證，天人乾闥婆，吉祥滿世界，我為最上師。 吉祥安四果（srotaapanna, sakrdagamin, anagamin, arhat，聲聞乘的四種果位），應受世供養。』

【English Translation】 English version At that time, the Buddha said to Mahamudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers): 'In the west, there is a world named Moon Victory, where the Buddha is called Sun Moon Light. There is a Bodhisattva-Mahasattva (great Bodhisattva) named Moon Treasury, who will lead his retinue of eighty billion nayutas (a unit of large number) of hundreds of thousands of Bodhisattva-Mahasattvas, coming here to see me, pay homage, make offerings, gather with the assembly, rejoice in merits, and also entrust the Dharma-eye (the wisdom to see the truth) to the devas, dragons, yakshas (guardian spirits), gandharvas (celestial musicians), and others.' At that moment, Bodhisattva-Mahasattva Moon Treasury, with his retinue of eighty billion nayutas of hundreds of thousands of Bodhisattva-Mahasattvas, came from that world to where the Buddha was. They bowed their heads to the Buddha's feet, circumambulated him three times to the right, stood before the Buddha, and with their palms together, spoke in one voice the following verses: 'Auspicious through countless kalpas (aeons), what is cultivated is for sentient beings, auspicious to see sentient beings, oppressed by the suffering of birth and death. Auspicious with dana (giving), the great sage brings benefit, auspicious to practice giving, surpassing humans and devas. Auspicious to protect pure sila (precepts), sentient beings cannot move, auspicious to make the angry dwell in a compassionate heart. Auspicious to generate virya (diligence), liberating the lazy, auspicious to leave evil paths, placing them in good realms. Auspicious to cultivate ksanti (patience), forgiving angry and evil hearts, auspicious and rare, therefore, we all take refuge. Auspicious to cultivate dhyana (meditation), devas find it rare, auspicious to dry up, the sea of suffering of sentient beings. Auspicious to cultivate prajna (wisdom), retrieving the wheel of evil paths, auspicious to ascend to bodhi (enlightenment), reaching the most difficult place. Auspicious to subdue the demon hordes, establishing the banner of the true Dharma, auspicious what is turned, is the most true Dharmacakra (wheel of Dharma). Auspicious to pity the different emptiness, subduing the heretics, auspicious to rain down the Dharma rain, fulfilling the thirsty world. Auspicious to be a clear witness, devas and gandharvas, auspicious to fill the world, I am the supreme teacher. Auspicious to settle the four fruits (srotaapanna, sakrdagamin, anagamin, arhat, the four stages of enlightenment in the Sravaka path), worthy of the world's offerings.'

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， 　吉祥令億眾，　　安住于涅槃。 　吉祥久住時，　　法眼所建立， 　吉祥久住世，　　世間無與等。 　吉祥菩提果，　　眾所獲大利， 　吉祥為眾生，　　宣說無上法。 　吉祥以法水，　　洗浴諸眾生， 　吉祥善能度，　　是諸天人等。 　吉祥能顯現，　　無垢真妙法， 　吉祥除眾生，　　所有諸煩惱。 　吉祥諸僧眾，　　世間最第一， 　吉祥善生世，　　能益於人天。 　吉祥令四眾，　　明凈善光顯， 　吉祥令四眾，　　全護戒律儀。 　吉祥行檀舍，　　持戒及精進， 　吉祥修忍禪，　　及以妙般若。 　吉祥大梵王，　　娑婆世界主， 　吉祥大魔王，　　諸欲自在王， 　吉祥憍尸迦，　　輔佐諸眷屬， 　吉祥諸天眾，　　及諸宮殿等； 　吉祥毗沙門，　　及諸夜叉眾。 　吉祥提頭賴，　　眷屬乾闥婆， 　吉祥毗樓勒，　　並與鳩槃茶， 　吉祥毗樓博，　　及諸龍軍眾。 　吉祥日月天，　　星辰及諸宿， 　吉祥大自在，　　兒及造界主， 　吉祥風火神，　　及以地神等。 　吉祥諸龍眾，　　及以阿修羅， 　吉祥諸羅剎，　　及與緊那羅， 　吉祥迦樓羅，　　摩睺羅伽等。 　吉祥雨甘雨，　　行雨大神王， 　吉祥護持國，　　一切人中王。 　吉

【現代漢語翻譯】 現代漢語譯本 吉祥（Gixiang）令無數眾生，安住于涅槃（Niepan）。 吉祥長久住世時，是法眼（Fayan）所建立的。 吉祥長久住於世間，世間沒有任何事物可以與之相比。 吉祥的菩提果（Puti Guo），是眾生所獲得的最大利益。 吉祥為眾生，宣說無上的佛法。 吉祥以佛法的甘露，洗滌所有眾生。 吉祥善於度化，包括諸天人和諸神。 吉祥能夠顯現，無垢的真實微妙佛法。 吉祥能夠去除眾生，所有的煩惱。 吉祥的僧眾，是世間最殊勝的。 吉祥善於降生於世，能夠利益人天。 吉祥令四眾（Sizhong），明凈且善光顯耀。 吉祥令四眾，完全守護戒律儀。 吉祥行佈施，持戒和精進。 吉祥修習忍辱禪定，以及微妙的般若（Bore）。 吉祥的大梵天王（Dafantianwang），是娑婆世界（Suopo Shijie）的主宰。 吉祥的大魔王（Damowang），是諸欲自在之王。 吉祥的憍尸迦（Jiaoshijia），輔佐著他的眷屬。 吉祥的諸天眾，以及他們的宮殿等等。 吉祥的毗沙門（Pishamen），以及諸夜叉（Yacha）眾。 吉祥的提頭賴吒（Titoulaizha），他的眷屬是乾闥婆（Qiangdapo）。 吉祥的毗樓勒叉（Piloulecha），以及鳩槃茶（Jiupancha）。 吉祥的毗樓博叉（Piloubocha），以及諸龍軍眾。 吉祥的日月天，星辰以及諸星宿。 吉祥的大自在天（Dazizaitian），他的兒子以及創造世界的主宰。 吉祥的風神、火神，以及地神等等。 吉祥的諸龍眾，以及阿修羅（Axiuluo）。 吉祥的諸羅剎（Luosha），以及緊那羅（Jinnaruo）。 吉祥的迦樓羅（Jialuoluo），摩睺羅伽（Mohuluojia）等等。 吉祥降下甘露雨，行雨的大神王。 吉祥護持國家，一切人中的君王。

【English Translation】 English version Auspiciousness (Gixiang) causes countless beings to dwell in Nirvana (Niepan). When auspiciousness dwells long in the world, it is established by the Dharma Eye (Fayan). When auspiciousness dwells long in the world, there is nothing in the world that can compare to it. The Bodhi fruit (Puti Guo) of auspiciousness is the greatest benefit obtained by beings. Auspiciousness proclaims the supreme Dharma for beings. Auspiciousness washes all beings with the nectar of the Dharma. Auspiciousness is good at liberating, including gods and humans. Auspiciousness can manifest the immaculate, true, and wonderful Dharma. Auspiciousness can remove all the afflictions of beings. The Sangha of auspiciousness is the most supreme in the world. Auspiciousness is good at being born into the world, able to benefit humans and gods. Auspiciousness causes the four assemblies (Sizhong) to be clear and their good light to shine. Auspiciousness causes the four assemblies to fully protect the precepts. Auspiciousness practices giving, upholding precepts, and diligence. Auspiciousness cultivates patience, meditation, and the wonderful Prajna (Bore). The auspicious Great Brahma King (Dafantianwang) is the master of the Saha world (Suopo Shijie). The auspicious Great Demon King (Damowang) is the king of all desires. The auspicious Kausika (Jiaoshijia) assists his retinue. The auspicious heavenly hosts, and their palaces, etc. The auspicious Vaisravana (Pishamen), and the Yaksha (Yacha) hosts. The auspicious Dhrtarastra (Titoulaizha), his retinue is the Gandharvas (Qiangdapo). The auspicious Virudhaka (Piloulecha), and the Kumbhandas (Jiupancha). The auspicious Virupaksa (Piloubocha), and the dragon armies. The auspicious sun and moon gods, stars, and constellations. The auspicious Great Isvara (Dazizaitian), his son and the master who created the world. The auspicious wind god, fire god, and earth gods, etc. The auspicious dragon hosts, and the Asuras (Axiuluo). The auspicious Rakshasas (Luosha), and the Kinnaras (Jinnaruo). The auspicious Garudas (Jialuoluo), Mahoragas (Mohuluojia), etc. Auspiciousness sends down sweet rain, the great god king who sends rain. Auspiciousness protects the country, the king among all people.

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祥婆羅門，　　剎利毗舍陀， 　吉祥所供養，　　最勝尊導師， 　吉祥愿聞者，　　真正無過法。 　吉祥諸現未，　　供養三寶者， 　吉祥一切眾，　　滅除諸煩惱， 　吉祥諸眾生，　　同住于正法。 　吉祥檀尸羅，　　精進之彼岸， 　吉祥禪那度，　　忍辱波羅蜜， 　吉祥諸一切，　　到彼智岸者。 　吉祥令諸病，　　一切皆除愈， 　吉祥皆休息，　　一切濁惡世， 　吉祥諸眾生，　　愿令悉解脫， 　吉祥令一切，　　悉得諸無漏。 　吉祥于大地，　　種子所生者， 　吉祥諸禾稼，　　藥草樹林果， 　吉祥彼一切，　　依時悉成熟。 　吉祥勝地精，　　一切處充滿， 　吉祥人精氣，　　一切皆安住， 　吉祥法精氣，　　充滿一切眾。 　吉祥皆休息，　　一切諸罪惡， 　吉祥令眾生，　　而得勝菩提， 　吉祥于諸法，　　自在到彼岸。 　吉祥正法雨，　　普潤諸眾生， 　吉祥諸眾生，　　悉度於三有， 　吉祥令一切，　　悉證大涅槃。

「大德婆伽婆！我今欲說吉祥章句大力神咒，如是神咒過去諸仙之所宣說，建立守護善能增長吉祥之事，能除一切罪垢惡見，入諸善根增長大悲。以此咒句，悉能資益一切眾生，乃至一切獐鹿鳥獸所得聞者，令如是等心得安隱

【現代漢語翻譯】 現代漢語譯本 吉祥的婆羅門（Brahman，印度教祭司），剎帝利（Kshatriya，古印度武士階層）毗舍陀（Vishada，可能指一個地方或人名）， 吉祥所供養的，最殊勝的導師， 吉祥愿聽聞者，真正無過失的佛法。 吉祥的，無論是現在還是未來，供養三寶（佛、法、僧）的人， 吉祥的，愿一切眾生，都能滅除各種煩惱， 吉祥的，愿一切眾生，都能安住于正法之中。 吉祥的，檀尸羅（Dana-sila，佈施和戒律），是到達精進彼岸的途徑， 吉祥的，禪那（Dhyana，禪定）是到達忍辱波羅蜜（Ksanti-paramita，忍辱的完美）的途徑， 吉祥的，愿一切眾生，都能到達智慧的彼岸。 吉祥的，愿一切疾病，都能被治癒， 吉祥的，愿一切眾生都能在濁惡的世間得到安息， 吉祥的，愿一切眾生，都能得到解脫， 吉祥的，愿一切眾生，都能獲得無漏的智慧。 吉祥的，在大地上，種子所生長出來的， 吉祥的，無論是禾稼，藥草，樹木還是果實， 吉祥的，愿它們都能依時成熟。 吉祥的，愿殊勝的土地精華，充滿一切地方， 吉祥的，愿人的精氣，都能安住， 吉祥的，愿佛法的精氣，充滿一切眾生。 吉祥的，愿一切罪惡，都能止息， 吉祥的，愿眾生，都能獲得殊勝的菩提（Bodhi，覺悟）， 吉祥的，愿眾生在佛法中，自在地到達彼岸。 吉祥的，愿正法的甘露，普潤一切眾生， 吉祥的，愿一切眾生，都能度過三有（欲界、色界、無色界）， 吉祥的，愿一切眾生，都能證得大涅槃（Maha-Nirvana，最終的解脫）。

『大德婆伽婆（Bhagavan，佛陀的尊稱）！我現在想說吉祥章句大力神咒，這個神咒是過去諸位仙人所宣說的，它能建立守護，善能增長吉祥之事，能消除一切罪垢和邪見，進入善根，增長大悲。通過這個咒語，能夠利益一切眾生，乃至一切獐鹿鳥獸，凡是聽到這個咒語的，都能使它們的心得到安穩。』

【English Translation】 English version Auspicious Brahman (Hindu priest), Kshatriya (ancient Indian warrior class) Vishada (possibly a place or person), Auspiciously offered to, the most excellent guide, Auspiciously wishing to hear, the true and faultless Dharma (Buddhist teachings). Auspiciously, whether in the present or future, those who offer to the Three Jewels (Buddha, Dharma, Sangha), Auspiciously, may all beings, eliminate all afflictions, Auspiciously, may all beings, dwell in the Right Dharma. Auspiciously, Dana-sila (giving and morality), is the path to the other shore of diligence, Auspiciously, Dhyana (meditation) is the path to the Paramita (perfection) of patience, Auspiciously, may all beings, reach the other shore of wisdom. Auspiciously, may all illnesses, be healed, Auspiciously, may all beings find rest in the turbid and evil world, Auspiciously, may all beings, attain liberation, Auspiciously, may all beings, attain the wisdom free from outflows. Auspiciously, on the earth, that which is born from seeds, Auspiciously, whether it be crops, herbs, trees, or fruits, Auspiciously, may they all ripen in due time. Auspiciously, may the essence of the excellent land, fill all places, Auspiciously, may the essence of human energy, be at peace, Auspiciously, may the essence of the Dharma, fill all beings. Auspiciously, may all sins, cease, Auspiciously, may beings, attain the supreme Bodhi (enlightenment), Auspiciously, may beings, freely reach the other shore in the Dharma. Auspiciously, may the rain of the Right Dharma, nourish all beings, Auspiciously, may all beings, cross the three realms of existence (desire, form, formless), Auspiciously, may all beings, realize Maha-Nirvana (ultimate liberation).

'Great Bhagavan (an honorific for the Buddha)! I now wish to speak the auspicious verses of the powerful mantra, this mantra was proclaimed by the sages of the past, it establishes protection, is good at increasing auspiciousness, can eliminate all sins and wrong views, enter into good roots, and increase great compassion. Through this mantra, it can benefit all beings, even all deer and birds, whoever hears this mantra, can make their hearts peaceful.'

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，離濁惡世一切諸障，眾生障法障如是等障皆悉休息，一切善根隨所觸法令得入心，念慧堅固，名稱形色人所喜樂，勇健無畏於十善業道，堅固安住檀波羅蜜乃至般若波羅蜜。四念處乃至十八不共法堅固安住，大慈大悲、大方便力、一切種智乃至究竟無上涅槃堅固安住，除其造作五無間業、誹謗正法、毀呰賢聖、斷常二見，唯除如是諸罪人等。是吉祥句，常為先聖建立加護，如此咒句，亦復能令諸天信受得入十善業道，亦令得入檀波羅蜜乃至般若波羅蜜，四念處乃至十八不共法，大慈大悲、大方便力，乃至一切種智無上涅槃，復能令彼諸魔眷屬悉得歸信。諸神、龍王、夜叉、羅剎、阿修羅、乾闥婆、緊那羅、伽樓羅、摩睺羅伽、餓鬼、毗舍阇、剎利、婆羅門、毗舍、首陀，令入十善業道、檀波羅蜜乃至般若波羅蜜，大慈大悲、大方便力，四念處乃至十八不共法，一切智一切種智無上涅槃，惟除五逆、誹謗正法、毀呰賢聖。」

作是語已，而說咒曰：

「多地夜他　栴達梨　栴達啰毗提　栴達啰磨咩　栴達啰婆婆犀　栴達啰跋帝　栴達啰不𠼝　栴達啰婆𠯋　栴達啰差帝𠼝　栴達啰阇移　栴達啰頞寄　栴達啰底𠼝　栴達啰㕹咩　栴突嘍　栴達啰婆啰𠯋　栴達啰勿達𠼝　栴達啰婆地移　栴達啰娑咩　栴達啰佉祇

【現代漢語翻譯】 現代漢語譯本：遠離污濁的惡世和一切障礙，使眾生的障礙、法的障礙等所有障礙都得以止息，一切善根隨著所接觸的事物都能進入內心，使念和智慧堅固，名稱和形色令人喜悅，在十善業道上勇猛無畏地堅固安住于佈施波羅蜜（檀波羅蜜，意為到達彼岸的佈施）乃至般若波羅蜜（意為到達彼岸的智慧）。在四念處（意為四種觀想的修行方法）乃至十八不共法（意為佛陀獨有的十八種功德）上堅固安住，在大慈大悲、大方便力、一切種智（意為佛陀所具有的對一切事物和一切道理的智慧）乃至究竟無上涅槃上堅固安住，除了那些造作五無間業（意為五種極重的罪業）、誹謗正法、譭謗賢聖、持有斷見和常見這兩種錯誤見解的人。這是吉祥的語句，常為過去的聖賢所建立和加持，這樣的咒語，也能使諸天信受並進入十善業道，也能使他們進入佈施波羅蜜乃至般若波羅蜜，四念處乃至十八不共法，大慈大悲、大方便力，乃至一切種智和無上涅槃，還能使那些魔的眷屬都歸順信服。諸神、龍王、夜叉（意為一種鬼神）、羅剎（意為一種惡鬼）、阿修羅（意為一種好戰的神）、乾闥婆（意為一種天神，以音樂為食）、緊那羅（意為一種天神，形似人而頭有角）、伽樓羅（意為一種金翅鳥神）、摩睺羅伽（意為一種大蟒神）、餓鬼、毗舍阇（意為一種食人鬼）、剎利（意為古印度四大種姓之一的武士階層）、婆羅門（意為古印度四大種姓之一的祭司階層）、毗舍（意為古印度四大種姓之一的商人階層）、首陀（意為古印度四大種姓之一的奴隸階層），都能進入十善業道、佈施波羅蜜乃至般若波羅蜜，大慈大悲、大方便力，四念處乃至十八不共法，一切智、一切種智和無上涅槃，唯獨排除那些犯下五逆罪、誹謗正法、譭謗賢聖的人。 說完這些話后，就說了咒語： 『多地夜他，旃達梨，旃達啰毗提，旃達啰磨咩，旃達啰婆婆犀，旃達啰跋帝，旃達啰不𠼝，旃達啰婆𠯋，旃達啰差帝𠼝，旃達啰阇移，旃達啰頞寄，旃達啰底𠼝，旃達啰㕹咩，旃突嘍，旃達啰婆啰𠯋，旃達啰勿達𠼝，旃達啰婆地移，旃達啰娑咩，旃達啰佉祇』

【English Translation】 English version: May all beings be separated from the turbid and evil world and all its obstacles, may the obstacles of beings, the obstacles of the Dharma, and all such obstacles be completely ceased. May all good roots, upon contact with anything, enter the mind, may mindfulness and wisdom be strengthened, may their names and forms be pleasing to people, may they be courageous and fearless in the ten virtuous paths, firmly abiding in Dāna pāramitā (the perfection of giving, meaning giving that reaches the other shore) up to Prajñā pāramitā (the perfection of wisdom, meaning wisdom that reaches the other shore). May they firmly abide in the four foundations of mindfulness (the four practices of contemplation) up to the eighteen unique qualities of a Buddha, firmly abiding in great loving-kindness, great compassion, great skillful means, all-knowing wisdom (the wisdom of a Buddha that knows all things and all principles) up to the ultimate unsurpassed Nirvana, except for those who commit the five heinous crimes, slander the true Dharma, revile the noble ones, and hold the two wrong views of annihilationism and eternalism. This is an auspicious verse, established and blessed by the past sages. This mantra can also cause the devas to believe and enter the ten virtuous paths, and also cause them to enter Dāna pāramitā up to Prajñā pāramitā, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, great skillful means, up to all-knowing wisdom and unsurpassed Nirvana. It can also cause the retinues of demons to submit and believe. May the gods, dragon kings, yakshas (a type of spirit), rakshasas (a type of demon), asuras (a type of warring god), gandharvas (a type of celestial being who feeds on music), kinnaras (a type of celestial being with a human-like form and horns), garudas (a type of golden-winged bird god), mahoragas (a type of great serpent god), pretas (hungry ghosts), pishachas (a type of flesh-eating ghost), kshatriyas (the warrior caste, one of the four major castes in ancient India), brahmins (the priestly caste, one of the four major castes in ancient India), vaishyas (the merchant caste, one of the four major castes in ancient India), and shudras (the servant caste, one of the four major castes in ancient India), all enter the ten virtuous paths, Dāna pāramitā up to Prajñā pāramitā, great loving-kindness, great compassion, great skillful means, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all-knowing wisdom, all-knowing wisdom, and unsurpassed Nirvana, except for those who commit the five rebellious acts, slander the true Dharma, and revile the noble ones. Having spoken these words, he then recited the mantra: 'Tadyatha, candali, candra vidhi, candra mame, candra bhava si, candra bhati, candra bu, candra bha, candra chati bu, candra jayi, candra anki, candra ti bu, candra me, candra turu, candra bhara bha, candra buta bu, candra bhadi yi, candra same, candra khagi.'

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栴達啰因達𠼝　栴達啰惡差　栴達啰梨鞞　栴達啰簸利鞞　栴達啰跋簁　栴達啰悉帝　栴達啰簸剃　栴達啰頞泥　栴達啰祇𠼝　栴達啰博差　栴達啰悉泥𠯋　栴達啰盧咩　栴達啰鳩閉　栴達啰娑閉　栴達啰受婆隸　栴達啰賓滯　栴達啰惡差　栴達啰藪帝　栴達啰伽泥　栴達啰什鞞　栴達啰悉缽尸　栴達啰磨泥　栴達啰跋帝　迷底唎耶跋帝　迦嘍拏跋帝　薩底耶跋帝多剃耶跋帝　差耶跋帝　扇多跋帝　底啰跋帝　栴達啰盧寄　藪婆呵

「世尊！如此神咒，過去諸佛牟尼仙聖建立守護，如此神咒名月幢月，能令眾生悉得吉祥歸信三寶，滅除一切諸惡重罪，乃至逮得無上涅槃。」

月藏菩薩說是咒時，三千大千世界六種震動，依欲界色界一切眾生，皆大戰悚驚怖不安。於時諸天雨種種寶、種種花、種種香、種種末香、種種衣服、種種臥具、種種瓔珞。雨如是等種種物時，如是諸物互相掁觸，出於種種妙法音聲，謂三寶聲、三律儀聲、三解脫聲、三明聲、三學聲、離三界欲聲、三種菩提聲、無常聲、苦聲、無我聲、空聲、不悕望聲、離喜聲、無生聲、如體性聲、實際聲、法界聲、如如聲、不去不來聲、無處不建立不退轉不行無窟宅無所依發精進聲、檀波羅蜜聲乃至般若波羅蜜聲、慈悲喜捨四念處乃至八聖道分聲

【現代漢語翻譯】 現代漢語譯本 旃達啰因達𠼝（月亮之主） 旃達啰惡差（月亮之眼） 旃達啰梨鞞（月亮之光） 旃達啰簸利鞞（月亮之圓滿） 旃達啰跋簁（月亮之守護） 旃達啰悉帝（月亮之成就） 旃達啰簸剃（月亮之照耀） 旃達啰頞泥（月亮之引導） 旃達啰祇𠼝（月亮之精華） 旃達啰博差（月亮之力量） 旃達啰悉泥𠯋（月亮之庇護） 旃達啰盧咩（月亮之美） 旃達啰鳩閉（月亮之秘密） 旃達啰娑閉（月亮之安穩） 旃達啰受婆隸（月亮之吉祥） 旃達啰賓滯（月亮之清凈） 旃達啰惡差（月亮之眼） 旃達啰藪帝（月亮之智慧） 旃達啰伽泥（月亮之行） 旃達啰什鞞（月亮之寂靜） 旃達啰悉缽尸（月亮之見） 旃達啰磨泥（月亮之精髓） 旃達啰跋帝（月亮之光輝） 迷底唎耶跋帝（慈愛之光輝） 迦嘍拏跋帝（悲憫之光輝） 薩底耶跋帝（真實之光輝） 多剃耶跋帝（正義之光輝） 差耶跋帝（勝利之光輝） 扇多跋帝（寂靜之光輝） 底啰跋帝（解脫之光輝） 旃達啰盧寄（月亮之世界） 藪婆呵（成就）

『世尊！如此神咒，過去諸佛牟尼仙聖建立守護，如此神咒名月幢月，能令眾生悉得吉祥歸信三寶（佛、法、僧），滅除一切諸惡重罪，乃至逮得無上涅槃（不生不滅的境界）。』

月藏菩薩說是咒時，三千大千世界六種震動，依欲界（眾生有慾望的世界）一切眾生，皆大戰悚驚怖不安。於時諸天雨種種寶、種種花、種種香、種種末香、種種衣服、種種臥具、種種瓔珞。雨如是等種種物時，如是諸物互相掁觸，出於種種妙法音聲，謂三寶聲、三律儀聲（戒律）、三解脫聲（空、無相、無愿）、三明聲（宿命明、天眼明、漏盡明）、三學聲（戒、定、慧）、離三界欲聲（欲界、色界、無色界）、三種菩提聲（聲聞菩提、緣覺菩提、佛菩提）、無常聲、苦聲、無我聲、空聲、不悕望聲、離喜聲、無生聲、如體性聲、實際聲、法界聲、如如聲、不去不來聲、無處不建立不退轉不行無窟宅無所依發精進聲、檀波羅蜜聲（佈施）乃至般若波羅蜜聲（智慧）、慈悲喜捨四念處（身、受、心、法）乃至八聖道分聲（正見、正思惟、正語、正業、正命、正精進、正念、正定）。

【English Translation】 English version Candrā inda (Lord of the Moon) Candrā akṣa (Eye of the Moon) Candrā ribhe (Light of the Moon) Candrā paribhī (Fullness of the Moon) Candrā bāsi (Guardian of the Moon) Candrā siddhi (Accomplishment of the Moon) Candrā bhati (Shining of the Moon) Candrā anī (Guidance of the Moon) Candrā gī (Essence of the Moon) Candrā bokṣa (Power of the Moon) Candrā sidhni (Protection of the Moon) Candrā rūme (Beauty of the Moon) Candrā kūpe (Secret of the Moon) Candrā sāpe (Stability of the Moon) Candrā subhāle (Auspiciousness of the Moon) Candrā bindhe (Purity of the Moon) Candrā akṣa (Eye of the Moon) Candrā subhe (Wisdom of the Moon) Candrā gane (Conduct of the Moon) Candrā śibhe (Tranquility of the Moon) Candrā sipaśi (Vision of the Moon) Candrā mane (Essence of the Moon) Candrā bhate (Splendor of the Moon) Maitrīya bhate (Splendor of Loving-kindness) Karuṇā bhate (Splendor of Compassion) Satya bhate (Splendor of Truth) Tati ya bhate (Splendor of Justice) Jaya bhate (Splendor of Victory) Śānta bhate (Splendor of Peace) Tira bhate (Splendor of Liberation) Candrā loke (World of the Moon) Svāhā (Accomplishment)

'World Honored One! This divine mantra, established and protected by the Buddhas, Munis, and Sages of the past, this divine mantra named Moon Banner Moon, can enable all sentient beings to attain auspiciousness, take refuge in the Three Jewels (Buddha, Dharma, Sangha), eradicate all evil and heavy sins, and even attain the unsurpassed Nirvana (the state of non-birth and non-death).'

When Bodhisattva Moon Treasury spoke this mantra, the three thousand great thousand worlds shook in six ways, and all sentient beings in the desire realm (the world of beings with desires) were greatly terrified, frightened, and uneasy. At that time, the devas rained down various treasures, various flowers, various fragrances, various powdered incense, various clothes, various bedding, and various ornaments. When such various things were rained down, these things collided with each other, producing various wonderful Dharma sounds, namely the sound of the Three Jewels, the sound of the Three Disciplines (precepts), the sound of the Three Liberations (emptiness, signlessness, wishlessness), the sound of the Three Knowledges (knowledge of past lives, divine eye, extinction of outflows), the sound of the Three Trainings (morality, concentration, wisdom), the sound of detachment from the desires of the three realms (desire realm, form realm, formless realm), the sound of the three Bodhis (Śrāvaka Bodhi, Pratyekabuddha Bodhi, Buddha Bodhi), the sound of impermanence, the sound of suffering, the sound of no-self, the sound of emptiness, the sound of non-aspiration, the sound of detachment from joy, the sound of non-arising, the sound of suchness, the sound of reality, the sound of the Dharma realm, the sound of thusness, the sound of neither going nor coming, the sound of no place to establish, non-retrogression, non-action, no dwelling, no reliance, arising of diligence, the sound of Dāna pāramitā (giving) up to the sound of Prajñā pāramitā (wisdom), the sound of the four foundations of mindfulness (body, feeling, mind, dharma) up to the sound of the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration).

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、奢摩他毗婆舍那聲、四攝聲、四無礙聲、攝受正法聲、因緣法聲、護正法聲。如幻如夢如影如響如水中月，隨諸眾生應得度者而攝受之，厭離流轉出向空閑阿蘭若處，為他說者已自行之不相違背悉皆如法堅固安住而求一切善根聲、十地聲、無生忍聲、十八不共法聲、一切種智聲、轉法輪聲、生死流轉令住八聖道不隨流轉聲、降伏四魔令入無餘涅槃聲。聞是聲已，此三千大千世界眾生及地獄眾生等，于彼一切諸眾生類，一一眾生皆以前身親善知識因緣力故，隨其差別所種善根，若檀若尸若修禪定，若於聲聞及緣覺乘發心起愿，若於無上大菩提果發弘誓願，于彼眾生隨本所習，如前諸聲悉入其耳。隨其善根曾所修行造作業緣，皆能憶念此宿命事，愛重敬信佛法僧寶，速來歸依，彼眾生中自有業障悉得除盡。于彼命終，一時生天及生人間，俱至佛所而坐聽法。如是畜生、餓鬼亦悉來集，皆是先業，親善知識因緣力故，種善根故若檀若尸，乃至業障而得盡滅。其中亦有即身來至佛所聽法，亦有于彼命終生於天人來詣佛所聽受正法。如是人天悉來佛所，惟除魔王及諸眷屬，四阿修羅王並其眷屬。

於時三千大千世界地平如掌。當於爾時，須彌山、鐵圍山、大鐵圍山、黑山，是等諸山，大海樹林皆悉不現，惟除佉羅帝山。

【現代漢語翻譯】 現代漢語譯本：奢摩他（止）毗婆舍那（觀）之聲、四攝之聲、四無礙之聲、攝受正法之聲、因緣法之聲、護持正法之聲。如幻、如夢、如影、如響、如水中月，隨順各種眾生應被度化的因緣而攝受他們，厭離生死流轉，出離世俗，前往空閑的阿蘭若（寂靜處），為他們說法，所說之法與自己所行不相違背，都如法堅固安住，並求一切善根之聲、十地之聲、無生忍之聲、十八不共法之聲、一切種智之聲、轉法輪之聲、令生死流轉的眾生安住於八聖道而不隨波逐流之聲、降伏四魔令入無餘涅槃之聲。聽到這些聲音后，這三千大千世界的眾生以及地獄的眾生等，對於一切眾生，每一個眾生都因為前世親善知識的因緣力，隨著他們各自所種的善根差別，無論是佈施、持戒、修習禪定，還是對聲聞乘和緣覺乘發心起愿，或是對無上大菩提果發弘誓願，這些眾生都隨其本來的習性，如前所說的各種聲音都傳入他們的耳中。隨著他們善根、曾經的修行和所造的業緣，都能憶念起宿命之事，愛重、敬信佛法僧三寶，迅速前來歸依，這些眾生中，自身的業障都得以消除。他們命終之後，有的立即昇天，有的轉生人間，都來到佛陀所在之處聽聞佛法。像這樣，畜生、餓鬼也都聚集而來，都是因為前世的業力，親善知識的因緣力，以及所種的善根，無論是佈施還是持戒，乃至業障都得以滅盡。其中也有當下來到佛陀之處聽法的，也有命終之後轉生天人，再來到佛陀之處聽受正法。像這樣，人天都來到佛陀之處，唯獨魔王及其眷屬，以及四阿修羅王和他們的眷屬沒有來。 當時，三千大千世界平坦如手掌。那時，須彌山、鐵圍山、大鐵圍山、黑山等諸山，大海樹林都消失不見，只剩下佉羅帝山（一種山名）。

【English Translation】 English version: The sound of 'Śamatha' (calm abiding) and 'Vipassanā' (insight), the sound of the four means of gathering, the sound of the four unobstructed knowledges, the sound of embracing the true Dharma, the sound of the law of dependent origination, the sound of protecting the true Dharma. Like illusions, like dreams, like shadows, like echoes, like the moon in water, they are received according to the conditions of various sentient beings who should be liberated, detesting the cycle of rebirth, leaving the mundane world, going to the secluded 'araṇya' (quiet place), speaking the Dharma to them, what is spoken is not contradictory to what is practiced, all are in accordance with the Dharma, firmly abiding, and seeking the sound of all good roots, the sound of the ten stages, the sound of non-origination forbearance, the sound of the eighteen unique qualities of a Buddha, the sound of all-knowing wisdom, the sound of turning the wheel of Dharma, the sound of causing sentient beings in the cycle of rebirth to abide in the eightfold noble path and not follow the flow, the sound of subduing the four demons and entering into 'nirvāṇa' without remainder. Upon hearing these sounds, the sentient beings of this three-thousand great thousand world and the sentient beings of hell, etc., for all sentient beings, each sentient being, due to the power of the conditions of past friendly teachers, according to the differences in the good roots they have planted, whether it is giving, keeping precepts, practicing meditation, or making vows for the 'Śrāvaka' (hearer) and 'Pratyekabuddha' (solitary enlightened one) vehicles, or making great vows for the supreme 'bodhi' (enlightenment) fruit, these sentient beings, according to their original habits, all the sounds mentioned before enter their ears. According to their good roots, past practices, and the karmic conditions they have created, they can all recall their past lives, love and respect the Buddha, Dharma, and Sangha, and quickly come to take refuge. Among these sentient beings, their own karmic obstacles are all eliminated. After their lives end, some immediately ascend to heaven, and some are reborn in the human realm, all coming to where the Buddha is to hear the Dharma. In this way, animals and hungry ghosts also gather, all due to the karmic power of past lives, the power of the conditions of friendly teachers, and the good roots they have planted, whether it is giving or keeping precepts, even their karmic obstacles are extinguished. Among them, some come directly to the Buddha to hear the Dharma, and some are reborn as gods or humans after their lives end, and then come to the Buddha to receive the true Dharma. In this way, humans and gods all come to the Buddha, except for the demon king and his retinue, and the four 'Asura' kings and their retinue. At that time, the three-thousand great thousand world was as flat as the palm of a hand. At that time, Mount Sumeru, the Iron Mountain Range, the Great Iron Mountain Range, the Black Mountain, and all such mountains, the great ocean and forests all disappeared, leaving only Mount 'Kharādī'.

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其山廣博如十四天下，于中人與非人間無空處，上方亦如十四天下，無量不可計無有邊際，于虛空中大眾充滿，為見佛故，禮拜供養故。成熟眾生見大眾集，為聽法故而來集會。此三千大千世界，隨其所有宮殿舍宅林樹藥草，莖葉華果眾雜寶物，如是一切皆悉變成半月而現於彼。一一半月之中，出是色光如千日月和合光明，遍照三千大千佛土，如是色相廣大莊嚴。

是時，十方無邊佛土一切皆現。于彼佛土，菩薩摩訶薩、釋天王、梵天王，及余天王、龍王、夜叉王、緊那羅王、一切神王，承佛威神，得見此佛及大眾集，復見如是妙色光明。見已，皆悉發意欲來。承佛神力，於一念頃即至佛所，禮拜供養至心聽法。

爾時，月藏菩薩摩訶薩以天寶末天花天香天鬘天衣，散於佛上，三遍散已右繞三匝，住立佛前，合掌白言：「大德婆伽婆！我有罪過，不及於此大眾集會，十方所有菩薩摩訶薩於此悉集，我有因緣後來至此。

「大德婆伽婆！我在本國月勝世界，與諸眷屬七日之中入阿頗那迦定，從定起已，即問日月光如來：『大德婆伽婆！徒眾眷屬今何所去？』日月光佛即答我言：『善男子！東方去此過百千億佛世界已，次有世界，名曰娑婆。彼土有佛，號釋迦牟尼如來、應供、正遍知，住世說法未入涅

【現代漢語翻譯】 現代漢語譯本：那座山廣闊如十四個天下，其中人間和非人間沒有空隙之處，上方也如十四個天下，無量無邊際，在虛空中大眾充滿，爲了見佛，禮拜供養。成熟的眾生見到大眾聚集，爲了聽法而來。這三千大千世界，隨著其中所有的宮殿、房屋、樹林、藥草、莖葉、花果、各種雜寶，所有這一切都變成半月形，顯現在那裡。每一個半月中，發出如千個日月合在一起的光明，遍照三千大千佛土，這樣的色彩和形象廣大莊嚴。 這時，十方無邊佛土的一切都顯現出來。在那些佛土中，菩薩摩訶薩（偉大的菩薩）、釋天王（帝釋天）、梵天王（大梵天），以及其他天王、龍王、夜叉王（守護神）、緊那羅王（歌神）、一切神王，承蒙佛的威神力，得見此佛和大眾聚集，又見到如此美妙的色彩和光明。見到后，都發愿想要前來。承蒙佛的神力，在一念之間就到達佛所在之處，禮拜供養，至誠聽法。 當時，月藏菩薩摩訶薩（月亮寶藏菩薩）用天上的寶末、天花、天香、天鬘（花環）、天衣，散在佛的身上，散了三遍后右繞三匝，站在佛前，合掌說道：『大德婆伽婆（世尊）！我有罪過，比不上這裡的大眾，十方所有的菩薩摩訶薩都聚集在這裡，我有因緣後來到這裡。』 『大德婆伽婆！我在本國月勝世界，與諸眷屬七天之中進入阿頗那迦定（一種禪定），從定中起來后，就問日月光如來（日月光佛）：『大德婆伽婆！徒眾眷屬現在去了哪裡？』日月光佛就回答我說：『善男子！東方從這裡過去百千億佛世界后，有一個世界，名叫娑婆（堪忍世界）。那個地方有佛，號釋迦牟尼如來（釋迦牟尼佛）、應供（值得供養者）、正遍知（正等覺者），住世說法尚未入涅槃。』

【English Translation】 English version: That mountain was as vast as fourteen world systems, and within it, there was no empty space, whether among humans or non-humans. The space above was also like fourteen world systems, immeasurable and without boundaries. In the void, the great assembly was full, all there to see the Buddha and make offerings. The beings who had reached maturity saw the great assembly gathered, and they came to hear the Dharma. This three-thousand great thousand world system, along with all its palaces, dwellings, forests, herbs, stems, leaves, flowers, fruits, and various treasures, all transformed into crescent moons and appeared there. From each crescent moon, light emanated like the combined radiance of a thousand suns and moons, illuminating the three-thousand great thousand Buddha lands. Such was the vast and majestic appearance. At that time, all the boundless Buddha lands of the ten directions manifested. In those Buddha lands, Bodhisattva Mahasattvas (great Bodhisattvas), Shakra Devas (Indra), Brahma Devas (Brahma), and other Devas, Dragon Kings, Yaksha Kings (guardian spirits), Kinnara Kings (celestial musicians), and all the divine kings, by the power of the Buddha, saw this Buddha and the great assembly, and also saw such wondrous colors and light. Having seen this, they all resolved to come. By the power of the Buddha, in a single moment, they arrived at the Buddha's place, made offerings, and listened to the Dharma with sincere hearts. Then, the Bodhisattva Mahasattva Chandra-garbha (Moon Treasury Bodhisattva) scattered heavenly powdered jewels, heavenly flowers, heavenly incense, heavenly garlands, and heavenly garments upon the Buddha. After scattering them three times, he circumambulated the Buddha three times to the right, stood before the Buddha, and with palms joined, said: 'Great Bhagavan (World Honored One)! I have committed a fault, I am not as great as this assembly. All the Bodhisattva Mahasattvas of the ten directions have gathered here, and I have come here later due to my own circumstances.' 'Great Bhagavan! In my own country, the Moon Victorious World, I entered the Apanaka Samadhi (a type of meditation) with my retinue for seven days. After arising from the Samadhi, I asked the Sun and Moon Light Tathagata (Sun and Moon Light Buddha): 'Great Bhagavan! Where have the disciples and retinue gone?' The Sun and Moon Light Buddha replied to me: 'Good son! To the east, beyond a hundred thousand billion Buddha worlds, there is a world called Saha (Endurance World). In that land, there is a Buddha named Shakyamuni Tathagata (Shakyamuni Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), who is dwelling in the world teaching the Dharma and has not yet entered Nirvana.'

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槃，今于彼處大眾集會。十方諸佛國土所有菩薩摩訶薩，一切皆集於彼世界，為見釋迦牟尼佛禮拜供養聽大集經故。我眷屬亦復往彼。汝今亦可詣彼佛所，禮拜供養說月幢月咒。』以是因緣我來在後。」

是時，月藏菩薩而說偈言：

「惟佛獨是眾生父，　　于煩惱火而救拔， 　我今謝過最勝佛，　　以我因緣後來故。 　惟佛人天作大明，　　普照十方諸國土， 　我今謝過佛法王，　　以我因緣後來故。 　惟佛能示涅槃道，　　趣惡道者追令回， 　謝過牟尼大商主，　　以我因緣後來故。 　惟佛世間大醫師，　　于失目者與法眼， 　謝過最勝大醫王，　　以我因緣後來故。 　惟佛能示諸船筏，　　令眾生度四疾河， 　謝過人中最勝者，　　以我因緣後來故。 　惟佛慈雲降法雨，　　洗眾生意煩惱垢， 　謝過大聖勝法尊，　　以我因緣後來故。 　唯佛一人於四流，　　能度眾生三有海， 　謝過世尊實語者，　　以我因緣後來故。 　惟佛開諸正法藏，　　以七聖財濟眾生， 　謝過大勝法施主，　　以我因緣後來故。 　惟佛能與眾生眼，　　于無明闇拔盲瞽， 　我本端坐一三昧，　　阿頗那禪心安住， 　我不見佛現神變，　　以我因緣後來故。」

佛言：「善哉，善哉

{ "translations": [ "現代漢語譯本：『槃（涅槃，佛教術語，指解脫生死輪迴的境界），現在在那個地方的大眾之中。十方諸佛國土的所有菩薩摩訶薩（菩薩中的大菩薩），都聚集在那個世界，爲了見到釋迦牟尼佛，禮拜供養，聽《大集經》的緣故。我的眷屬也前往那裡。你現在也可以去佛那裡，禮拜供養，宣說月幢月咒。』因為這個因緣，我才來晚了。」 , "當時，月藏菩薩說了偈語：", "『只有佛才是眾生的父親，能從煩惱的火焰中救拔出來，我現在向最殊勝的佛謝罪，因為我的緣故來晚了。", "只有佛是人天的大光明，普照十方諸國土，我現在向佛法之王謝罪，因為我的緣故來晚了。", "只有佛能指示涅槃之道，讓走向惡道的人回頭，向牟尼（釋迦牟尼佛的稱號）大商主謝罪，因為我的緣故來晚了。", "只有佛是世間的大醫師，能給失去眼睛的人法眼，向最殊勝的大醫王謝罪，因為我的緣故來晚了。", "只有佛能指示各種船筏，讓眾生度過四種疾速的河流（指生、老、病、死），向人中最殊勝者謝罪，因為我的緣故來晚了。", "只有佛的慈雲降下法雨，洗滌眾生心中的煩惱污垢，向大聖勝法尊謝罪，因為我的緣故來晚了。", "只有佛一人能從四種流（指欲流、有流、見流、無明流）中，度脫眾生脫離三有（指欲界、色界、無色界）的苦海，向世尊真實語者謝罪，因為我的緣故來晚了。", "只有佛能開啟各種正法寶藏，用七聖財（指信、戒、慚、愧、聞、舍、慧）救濟眾生，向大勝法施主謝罪，因為我的緣故來晚了。", "只有佛能給予眾生眼睛，從無明的黑暗中拔出盲人，我本來端坐於一種三昧（禪定），在阿頗那禪（一種禪定）中內心安住，我沒有見到佛顯現神通變化，因為我的緣故來晚了。』", "佛說：『好啊，好啊！』" ], "english_translations": [ "English version: 『Pana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), is now among the great assembly there. All the Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas) from the Buddha lands of the ten directions have gathered in that world to see Shakyamuni Buddha, to pay homage and make offerings, and to listen to the Mahasamnipata Sutra. My retinue has also gone there. You may also go to the Buddha now, pay homage and make offerings, and recite the Moon Banner Moon Mantra.』 Because of this reason, I have come late.」", "At that time, Bodhisattva Moon Treasury spoke in verse:", "『Only the Buddha is the father of all beings, able to rescue them from the flames of affliction. I now apologize to the most supreme Buddha, because I came late due to my own reasons.", "Only the Buddha is the great light of humans and gods, illuminating all the lands of the ten directions. I now apologize to the King of the Dharma, because I came late due to my own reasons.", "Only the Buddha can show the path to Nirvana, causing those who go to evil paths to turn back. I apologize to Muni (an epithet of Shakyamuni Buddha), the great merchant, because I came late due to my own reasons.", "Only the Buddha is the great physician of the world, able to give the Dharma eye to those who have lost their sight. I apologize to the most supreme great physician, because I came late due to my own reasons.", "Only the Buddha can show all kinds of rafts, enabling beings to cross the four swift rivers (referring to birth, old age, sickness, and death). I apologize to the most supreme among humans, because I came late due to my own reasons.", "Only the Buddha』s cloud of compassion sends down the rain of Dharma, washing away the defilements of affliction in beings』 minds. I apologize to the Great Sage, the Venerable One of the Dharma, because I came late due to my own reasons.", "Only the Buddha alone can deliver beings from the four streams (referring to the streams of desire, existence, views, and ignorance) and from the sea of the three existences (referring to the desire realm, form realm, and formless realm). I apologize to the World Honored One, the speaker of truth, because I came late due to my own reasons.", "Only the Buddha can open all the treasures of the true Dharma, using the seven noble riches (referring to faith, precepts, shame, remorse, learning, generosity, and wisdom) to save beings. I apologize to the great giver of the Dharma, because I came late due to my own reasons.", "Only the Buddha can give beings eyes, pulling the blind from the darkness of ignorance. I was originally sitting in a samadhi (meditative state), my mind abiding in the Apana meditation (a type of meditation). I did not see the Buddha manifest his miraculous powers, because I came late due to my own reasons.』", "The Buddha said, 『Excellent, excellent!』" ] }

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！善男子！汝大精進，能於七日入深禪定，如是妙定是丈夫住處，是如來住處、無上住處。

「善男子！汝及眷屬七日安住阿頗那迦禪，以是義故今悉成就無量億那由他百千諸天、龍王、夜叉、阿修羅、緊那羅、人、非人等，于阿耨多羅三藐三菩提，除其業障、眾生障、法障、禪障、煩惱障、覺分障，悉滅無餘。彼諸眾生，有得不忘菩提心三昧者，于無上道不退轉者。復有眾生，於一切佛法得大明忍，彼等眾生以此善根，不久于阿耨多羅三藐三菩提而成正覺。

「如是，善男子！汝以七日入禪定故，一時能滅眾生大苦，令得成就大福德聚。

「善男子！若有眾生，惟依讀誦欲求阿耨多羅三藐三菩提者，是人多喜著於世俗，以世俗故尚不得調己心煩惱，何能調伏他人煩惱。善男子、善女人樂著讀誦求菩提者，便有嫉妒求名利富貴，高心自是輕慢毀他，以自高故，尚不能得欲界善根，何況能得色無色界一切善根！又不能得聲聞菩提，何況能得辟支佛道及無上菩提！何以故？第一義諦阿耨多羅三藐三菩提，不與聲聞辟支佛共，是故非以世俗能得阿耨多羅三藐三菩提最勝善根大福德聚。

「善男子！譬如星火不能枯竭甚深大海。如是，如是！善男子！不以世俗能竭自身煩惱大海，何能竭他眾生煩惱？

【現代漢語翻譯】 現代漢語譯本：『善男子！你真是大精進，能在七日內進入深層的禪定，這樣的美妙禪定是大丈夫的居所，是如來的居所，是無上的居所。』 『善男子！你和你的眷屬七日安住在阿頗那迦禪（一種禪定），因為這個緣故，現在都成就了無量億那由他百千諸天、龍王、夜叉（守護神）、阿修羅（非天神）、緊那羅（歌神）、人、非人等，對於阿耨多羅三藐三菩提（無上正等正覺），消除了他們的業障、眾生障、法障、禪障、煩惱障、覺分障，全部滅盡無餘。那些眾生，有的得到了不忘菩提心三昧（正定）的，在無上道上不退轉。還有的眾生，在一切佛法中得到了大明忍（對佛法的深刻理解和接受），這些眾生憑藉這個善根，不久就能在阿耨多羅三藐三菩提上成就正覺。』 『像這樣，善男子！你因為七日入禪定的緣故，一時能滅除眾生的大苦，使他們成就大福德的聚集。』 『善男子！如果有眾生，僅僅依靠讀誦想要尋求阿耨多羅三藐三菩提的，這個人大多喜歡執著於世俗，因為執著世俗的緣故，尚且不能調伏自己的內心煩惱，又怎麼能調伏他人的煩惱呢？善男子、善女人喜歡執著于讀誦而求菩提的，就會有嫉妒、追求名利富貴，高傲自大、輕慢譭謗他人，因為自己高傲的緣故，尚且不能得到欲界的善根，更何況能得到色界、無色界的一切善根！又不能得到聲聞菩提（小乘覺悟），更何況能得到辟支佛道（緣覺）以及無上菩提！為什麼呢？第一義諦的阿耨多羅三藐三菩提，不與聲聞、辟支佛共同，所以不是依靠世俗就能得到阿耨多羅三藐三菩提最殊勝的善根和大福德的聚集。』 『善男子！譬如星火不能枯竭深邃的大海。像這樣，像這樣！善男子！不依靠世俗不能枯竭自身煩惱的大海，又怎麼能枯竭其他眾生的煩惱呢？』

【English Translation】 English version: 『Good man! You are of great diligence, able to enter deep samadhi (meditative absorption) within seven days. Such wonderful samadhi is the dwelling place of a great man, the dwelling place of the Tathagata (Buddha), the unsurpassed dwelling place.』 『Good man! You and your retinue, having dwelt in Apanaka samadhi (a specific type of meditation) for seven days, because of this, now have all accomplished immeasurable billions of nayutas (a large number) of hundreds of thousands of devas (gods), dragon kings, yakshas (nature spirits), asuras (demigods), kinnaras (celestial musicians), humans, and non-humans, etc., in Anuttara-samyak-sambodhi (supreme perfect enlightenment), eliminating their karmic obstacles, sentient being obstacles, dharma obstacles, samadhi obstacles, affliction obstacles, and enlightenment factor obstacles, all completely extinguished without remainder. Among those beings, some have attained the samadhi of not forgetting the Bodhi mind (enlightenment mind), and do not regress on the unsurpassed path. Furthermore, there are beings who have attained great clarity of acceptance in all the Buddha's teachings. These beings, through this good root, will soon achieve perfect enlightenment in Anuttara-samyak-sambodhi.』 『Thus, good man! Because you entered samadhi for seven days, you are able to extinguish the great suffering of sentient beings at once, enabling them to achieve a great accumulation of merit.』 『Good man! If there are sentient beings who, relying solely on recitation, seek Anuttara-samyak-sambodhi, such people are mostly attached to worldly matters. Because of their attachment to worldly matters, they are unable to subdue their own afflictions, how can they subdue the afflictions of others? Good men and good women who are attached to recitation and seek Bodhi, will then have jealousy, seek fame, profit, wealth, and high-minded self-importance, belittling and slandering others. Because of their self-importance, they are unable to attain even the good roots of the desire realm, let alone all the good roots of the form and formless realms! Furthermore, they cannot attain Sravaka Bodhi (the enlightenment of disciples), let alone Pratyekabuddha path (the enlightenment of solitary realizers) and unsurpassed Bodhi! Why is this so? The ultimate truth of Anuttara-samyak-sambodhi is not shared with Sravakas and Pratyekabuddhas. Therefore, it is not through worldly means that one can attain the most supreme good roots and great accumulation of merit of Anuttara-samyak-sambodhi.』 『Good man! Just as a spark cannot dry up the deep ocean. Thus, thus! Good man! Not through worldly means can one dry up the ocean of one's own afflictions, how can one dry up the afflictions of other sentient beings?』

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善男子！譬如一人口所吹風，不能損壞世界大地。如是，善男子！不以世俗能得成就大慈大悲。善男子！譬如藕絲不能秤動須彌山王。如是，善男子！不以世俗能自滿於阿耨多羅三藐三菩提智，何能令他得第一義？如是，善男子！能成就阿耨多羅三藐三菩提智者，非世俗也。何者是第一義？所謂修造一切福事。若修福者，亦當數數熏修身心；若修身者，則能修心；能修心者，則能修慧；若能修身心修慧，如是之人則能速滿六波羅蜜，能以四事攝諸眾生，成熟于阿耨多羅三藐三菩提。成等正覺，不以世俗也。

「於世俗中，復有眾生計斷常二見者，非第一義；復有眾生，於世俗中我見邊見，亦非第一義；復有眾生，于其世俗，求現世樂及後世樂，亦非第一義。而我不見更有一法，能盡業障乃至煩惱障，一日一夜令無量億那由他百千眾生，悉得敬信佛法僧寶，成熟安住無上大乘。

「若有禪士，雖復持戒不能具足，禪法不周未得三昧，是人于禪若坐若行，初夜后夜，得與禪定相應而住，則能除斷無量業障，能令多億那由他百千眾生悉得歸信，成熟菩提種種善根福德之聚，況具持戒，得真法三昧諸陀羅尼忍，得四梵住宴坐寂定，於七日中，所得福德，不可思議不可為喻，何況能除眾生障煩惱障等盡滅無餘，乃至

【現代漢語翻譯】 現代漢語譯本： 善男子！譬如一個人吹出的風，不能損壞世界大地。同樣，善男子！不能憑藉世俗的手段來成就大慈大悲。善男子！譬如藕絲不能稱動須彌山王（佛教中最高的山）。同樣，善男子！不能憑藉世俗的手段來滿足對阿耨多羅三藐三菩提智（無上正等正覺的智慧）的追求，又怎能使他人獲得第一義諦（最高的真理）呢？所以，善男子！能夠成就阿耨多羅三藐三菩提智的人，不是依靠世俗的手段。什麼是第一義諦呢？就是修造一切福德之事。如果修福德，也應當時常熏習身心；如果修身，就能修心；能修心，就能修慧；如果能修身心修慧，這樣的人就能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），能用四攝法（佈施、愛語、利行、同事）攝受一切眾生，使他們成熟于阿耨多羅三藐三菩提。成就正等正覺，不是依靠世俗的手段。 在世俗中，還有眾生執著于斷見和常見這兩種錯誤的見解，這不是第一義諦；還有眾生，在世俗中執著於我見和邊見，也不是第一義諦；還有眾生，在世俗中，追求現世的快樂和後世的快樂，也不是第一義諦。而我沒有見到還有其他一種方法，能夠徹底消除業障乃至煩惱障，在一天一夜之間，使無量億那由他百千眾生，都能夠敬信佛法僧三寶，成熟安住于無上大乘（佛教的最高教義）。 如果有禪修者，即使持戒不能完全具足，禪定修行不圓滿，沒有得到三昧（禪定），這個人如果禪修時或坐或行，在初夜和后夜，能夠與禪定相應而住，就能消除斷除無量的業障，能使多億那由他百千眾生都歸信佛法，成熟菩提的種種善根福德的積累，更何況是具足持戒，得到真正的法三昧和各種陀羅尼（總持）忍，得到四梵住（慈、悲、喜、舍）安坐寂靜禪定，在七天中所得到的福德，是不可思議不可比喻的，更何況能消除眾生的業障煩惱障等，使之完全滅盡無餘，乃至

【English Translation】 English version: Good man! Just as the wind blown by one person's mouth cannot damage the earth of the world, so too, good man! Great compassion and great mercy cannot be achieved through worldly means. Good man! Just as a lotus thread cannot weigh down Mount Sumeru (the highest mountain in Buddhism), so too, good man! One cannot satisfy the pursuit of Anuttara-samyak-sambodhi (the wisdom of unsurpassed, complete, and perfect enlightenment) through worldly means, how then can one enable others to attain the ultimate truth? Therefore, good man! Those who can achieve Anuttara-samyak-sambodhi do not rely on worldly means. What is the ultimate truth? It is cultivating all meritorious deeds. If one cultivates merit, one should also constantly cultivate one's body and mind; if one cultivates the body, one can cultivate the mind; if one can cultivate the mind, one can cultivate wisdom; if one can cultivate body, mind, and wisdom, such a person can quickly perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and can use the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to gather all sentient beings, enabling them to mature towards Anuttara-samyak-sambodhi. Achieving perfect enlightenment is not through worldly means. In the world, there are also sentient beings who cling to the two wrong views of annihilationism and eternalism, which is not the ultimate truth; there are also sentient beings who, in the world, cling to the views of self and extremes, which is also not the ultimate truth; there are also sentient beings who, in the world, seek present and future pleasures, which is also not the ultimate truth. And I have not seen any other method that can completely eliminate karmic obstacles and even afflictive obstacles, and within one day and one night, enable countless billions of nayutas of hundreds of thousands of sentient beings to respect and believe in the Triple Gem (Buddha, Dharma, and Sangha), and mature and abide in the unsurpassed Mahayana (the highest teaching of Buddhism). If there is a meditator who, even if they cannot fully uphold the precepts, and their meditation practice is not complete, and they have not attained samadhi (meditative absorption), if this person, while meditating, whether sitting or walking, in the early and late parts of the night, can abide in accordance with samadhi, they can eliminate countless karmic obstacles, and can enable many billions of nayutas of hundreds of thousands of sentient beings to return to the faith, and mature the accumulation of various roots of goodness and merit of Bodhi. How much more so for those who fully uphold the precepts, attain true Dharma samadhi and various dharanis (mantras) of forbearance, attain the Four Brahma Viharas (loving-kindness, compassion, joy, and equanimity) and sit in quiet meditation, the merit they obtain in seven days is inconceivable and beyond comparison, let alone the ability to eliminate the karmic and afflictive obstacles of sentient beings, causing them to be completely extinguished without remainder, and even

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成熟無量眾生，向阿耨多羅三藐三菩提，亦能積集無量福聚，又能滿足六波羅蜜。何以故？是修禪者，若行若坐除諸障法令心清凈，於一切行舍攀緣想，是檀波羅蜜。于舍攀緣想，常不休息，是尸波羅蜜。于諸境界不生瘡疣，是羼提波羅蜜。不捨于離，是毗梨耶波羅蜜。于諸事中心不放縱，是禪波羅蜜。諸法體性無生樂忍，是般若波羅蜜。

「複次，若於境界不起擾濁，是檀波羅蜜。若於境界無有瘡疣，是尸波羅蜜。若於境界不能染污，是羼提波羅蜜。若於境界無有動轉，是毗梨耶波羅蜜。若於境界無有計念，是禪波羅蜜。若於境界一向清凈行，是般若波羅蜜。

「複次，于諸陰舍，是檀波羅蜜。于諸陰不計念，是尸波羅蜜。于諸陰求無我想，是羼提波羅蜜。于諸陰起怨家想，是毗梨耶波羅蜜。于諸陰不令熾然，是禪波羅蜜。于諸陰畢竟棄捨，是般若波羅蜜。

「複次，于諸界舍，是檀波羅蜜。于諸界不擾濁，是尸波羅蜜。于諸界舍因緣，是羼提波羅蜜。于諸界數數棄捨，是毗梨耶波羅蜜。于諸界不起發，是禪波羅蜜。于諸界如幻想，是般若波羅蜜。

「複次，菩薩于諸眾生起于慈心，是檀波羅蜜。于諸眾生心無憎愛，是尸波羅蜜。于諸眾生起于悲想，是羼提波羅蜜。于諸眾生起救濟想，是

毗梨耶波羅蜜。于諸眾生以喜攝想，是禪波羅蜜。于諸眾生不作彼此吾我等想，是般若波羅蜜。

「複次，菩薩于諸眾生，以法施之不生二想，是檀波羅蜜。于諸眾生柔和愛語，是尸波羅蜜。于諸眾生不起諸惡，是羼提波羅蜜。于諸眾生愛語不退，是毗梨耶波羅蜜。于諸眾生利益憐愍，是禪波羅蜜。于諸眾生同行其法，是般若波羅蜜。

「複次，菩薩安置眾生於諸善處，是檀波羅蜜。於一切法而不依倚，是尸波羅蜜。於一切法以一道入，是羼提波羅蜜。於一切法及一切難無擾濁想，是毗梨耶波羅蜜。於一切法而不分別，是禪波羅蜜。能以一字入一切法為眾生說，是般若波羅蜜。

「善男子！如是菩薩摩訶薩，以此第一義甚深法要，能滿六波羅蜜，非世俗也。

「如是，如是！善男子！諸菩薩摩訶薩等，第一義諦善巧方便，皆以此法自為為他，勤修令滿六波羅蜜，速于阿耨多羅三藐三菩提而成正覺。如是十方現在諸餘世界所有菩薩摩訶薩等，第一義諦善巧方便，一切皆悉以此道法，速于阿耨多羅三藐三菩提而成正覺。當來十方無量阿僧祇諸佛世界諸菩薩摩訶薩等，皆悉勤修如是甚深第一義諦善巧方便，修六波羅蜜，能于阿耨多羅三藐三菩提而成正覺，非世俗也。

「彼諸菩薩摩訶薩，為

【現代漢語翻譯】 現代漢語譯本 精進波羅蜜（Vīrya-pāramitā）。對於一切眾生以喜悅之心攝受，是禪定波羅蜜（Dhyāna-pāramitā）。對於一切眾生不生彼此、我執等分別念，是般若波羅蜜（Prajñā-pāramitā）。 『再者，菩薩對於一切眾生，以法佈施而不生二元對立之想，是佈施波羅蜜（Dāna-pāramitā）。對於一切眾生以柔和的愛語相待，是持戒波羅蜜（Śīla-pāramitā）。對於一切眾生不起任何惡念，是忍辱波羅蜜（Kṣānti-pāramitā）。對於一切眾生以愛語相待而不退轉，是精進波羅蜜。對於一切眾生利益憐憫，是禪定波羅蜜。對於一切眾生同行佛法，是般若波羅蜜。 『再者，菩薩安置眾生於各種善處，是佈施波羅蜜。對於一切法而不執著依賴，是持戒波羅蜜。對於一切法以同一道理解入，是忍辱波羅蜜。對於一切法及一切困難都不生擾亂混濁之想，是精進波羅蜜。對於一切法而不作分別，是禪定波羅蜜。能以一個字通達一切法併爲眾生宣說，是般若波羅蜜。 『善男子！像這樣的菩薩摩訶薩，以這第一義的甚深法要，能夠圓滿六波羅蜜，而不是世俗的方法。』 『正是這樣，正是這樣！善男子！諸位菩薩摩訶薩等，以第一義諦的善巧方便，都用此法自利利他，勤奮修習以圓滿六波羅蜜，迅速在阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）成就正覺。像這樣，十方現在其他世界的所有菩薩摩訶薩等，以第一義諦的善巧方便，一切都用此道法，迅速在阿耨多羅三藐三菩提成就正覺。未來十方無量阿僧祇（asaṃkhya，無數）諸佛世界的菩薩摩訶薩等，都勤奮修習如此甚深的第一義諦善巧方便，修習六波羅蜜，能夠在阿耨多羅三藐三菩提成就正覺，而不是世俗的方法。』 『那些菩薩摩訶薩，爲了』

【English Translation】 English version Vīrya-pāramitā (Perfection of Energy). To embrace all beings with joy, is Dhyāna-pāramitā (Perfection of Meditation). To not conceive of distinctions such as 『this』 or 『that,』 or 『self』 and 『other』 regarding all beings, is Prajñā-pāramitā (Perfection of Wisdom). 『Furthermore, when a Bodhisattva gives the Dharma to all beings without dualistic thinking, it is Dāna-pāramitā (Perfection of Giving). When they treat all beings with gentle and loving speech, it is Śīla-pāramitā (Perfection of Morality). When they do not give rise to any evil thoughts towards all beings, it is Kṣānti-pāramitā (Perfection of Patience). When they treat all beings with loving speech without regression, it is Vīrya-pāramitā. When they benefit and have compassion for all beings, it is Dhyāna-pāramitā. When they practice the Dharma together with all beings, it is Prajñā-pāramitā.』 『Furthermore, when a Bodhisattva places all beings in virtuous situations, it is Dāna-pāramitā. When they do not rely on or cling to any dharma, it is Śīla-pāramitā. When they enter all dharmas through one path, it is Kṣānti-pāramitā. When they do not have disturbed or confused thoughts about any dharma or any difficulty, it is Vīrya-pāramitā. When they do not discriminate among any dharmas, it is Dhyāna-pāramitā. When they can understand all dharmas through one word and explain it to beings, it is Prajñā-pāramitā.』 『Good man! Such a Bodhisattva Mahāsattva, with this profound essential meaning of the first principle, can fulfill the six pāramitās, and not through worldly methods.』 『It is so, it is so! Good man! All Bodhisattva Mahāsattvas, with the skillful means of the first principle, use this Dharma to benefit themselves and others, diligently cultivating to fulfill the six pāramitās, and quickly attain perfect enlightenment in Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Likewise, all Bodhisattva Mahāsattvas in the present other worlds of the ten directions, with the skillful means of the first principle, all use this path of Dharma to quickly attain perfect enlightenment in Anuttarā-samyak-saṃbodhi. In the future, the Bodhisattva Mahāsattvas in the countless asaṃkhya (innumerable) Buddha worlds of the ten directions, will all diligently cultivate such profound skillful means of the first principle, cultivate the six pāramitās, and be able to attain perfect enlightenment in Anuttarā-samyak-saṃbodhi, and not through worldly methods.』 『Those Bodhisattva Mahāsattvas, for the sake of』

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法眼久住紹三寶種使不斷絕，勤求修學，為一切眾生，執大明炬而作照明，令其止息煩惱道苦道，與其慧眼。令度一切三有流轉，安置無上菩提之道。彼等於聖法默然，初夜后夜捨得相應，善能出生三昧正受，與三解脫門相應而住。

「善男子！汝今七日于阿頗那迦禪而入定故，成熟無量諸眾生故，是故勸汝及諸善男女等，若現在世未來世末世，於我法中初夜后夜常與于舍相應而住，以正法眼而作照明，紹隆三寶使不斷故，為成熟眾生故，勤修如是第一義諦，為滿六波羅蜜勤修而住。」

佛告一切諸天、人眾、龍、神、夜叉：「應當養育供給是人，衣服、飲食、臥具、湯藥隨其所須盡給與之，亦當守護除其災橫，離諸兇衰殃惡疾病悉令除滅。何以故？與禪相應者是我真子，從佛口生從法化生。若有施主、天、龍、夜叉，能于現世及未來世與舍相應，以第一義諦為滿六波羅蜜故，為除眾生諸煩惱道及苦道故，法眼久住紹三寶種使不斷故，汝等施主、天、龍、夜叉皆應護養，並與衣服飲食臥具病瘦湯藥，隨其所須盡給與之，亦應勸請及以讚歎，以彼施主天、龍、夜叉持我正法，為欲令我法眼久住，紹三寶種使不斷故，如是等輩是我真子，從佛口生從法化生故。比丘、比丘尼、優婆塞、優婆夷，及余清信士若善

【現代漢語翻譯】 現代漢語譯本：法眼（佛法之眼）長久住世，使佛、法、僧三寶的種子不致斷絕，勤奮地追求修習，爲了所有眾生，執持大光明炬而作照耀，使他們止息煩惱之道和痛苦之道，並給予他們智慧之眼。使他們度脫一切三有（欲界、色界、無色界）的流轉，安置於無上菩提之道。他們對於聖法默然領會，初夜和后夜都能與舍（放下）相應，善於生出三昧正受（正確的禪定），與三解脫門（空、無相、無愿）相應而住。 『善男子！你現在七日于阿頗那迦禪（一種禪定）中入定，因此成熟了無量眾生，所以勸你以及各位善男善女，若在現在世、未來世、末世，在我的佛法中，初夜和后夜常常與舍相應而住，以正法之眼而作照耀，繼承和發揚三寶使之不斷絕，爲了成熟眾生，勤修如是第一義諦（最高的真理），爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而勤修安住。』 佛告訴一切諸天、人眾、龍、神、夜叉：『應當養育供給這些人，衣服、飲食、臥具、湯藥，隨他們所需盡力給予，也應當守護他們，除去他們的災禍橫禍，遠離各種兇衰、殃禍、疾病，使之全部消除。為什麼呢？因為與禪定相應的這些人是我的真子，是從佛口所生，從佛法所化生。若有施主、天、龍、夜叉，能在現世和未來世與舍相應，爲了以第一義諦圓滿六波羅蜜，爲了去除眾生各種煩惱之道和痛苦之道，使法眼長久住世，繼承和發揚三寶的種子使之不斷絕，你們這些施主、天、龍、夜叉都應當護養他們，並給予衣服、飲食、臥具、病瘦湯藥，隨他們所需盡力給予，也應當勸請和讚歎他們，因為這些施主、天、龍、夜叉持守我的正法，是爲了使我的法眼長久住世，繼承和發揚三寶的種子使之不斷絕，這樣的人是我的真子，是從佛口所生，從佛法所化生。比丘、比丘尼、優婆塞、優婆夷，以及其他清凈信士，如果善於』

【English Translation】 English version: May the Dharma Eye (the eye of the Buddha's teachings) long abide, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) may not be severed. Diligently seek to cultivate and learn, for the sake of all sentient beings, holding the great torch of light to illuminate, causing them to cease the path of afflictions and the path of suffering, and granting them the eye of wisdom. May they transcend the cycle of all three realms of existence (desire realm, form realm, formless realm), and be placed on the path of unsurpassed Bodhi. They silently understand the sacred Dharma, and in the early and late watches of the night, they are able to be in accordance with relinquishment (letting go), skillfully giving rise to Samadhi (right concentration), abiding in accordance with the three doors of liberation (emptiness, signlessness, wishlessness). 'Good man! Because you have entered into Samadhi in the Apanaka meditation (a type of meditation) for seven days, you have matured countless sentient beings. Therefore, I urge you and all good men and women, whether in the present world, the future world, or the end times, in my Dharma, in the early and late watches of the night, always abide in accordance with relinquishment, using the eye of the true Dharma to illuminate, inheriting and carrying on the Three Jewels so that they may not be severed. For the sake of maturing sentient beings, diligently cultivate such ultimate truth, and for the sake of fulfilling the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), diligently cultivate and abide.' The Buddha told all the gods, humans, dragons, spirits, and yakshas: 'You should nurture and provide for these people, giving them clothes, food, bedding, and medicine as they need. You should also protect them, removing their disasters and misfortunes, keeping them away from all calamities, misfortunes, and illnesses, and causing them all to be eliminated. Why is this so? Because those who are in accordance with Samadhi are my true children, born from the Buddha's mouth, and transformed by the Dharma. If there are patrons, gods, dragons, or yakshas who can be in accordance with relinquishment in the present and future lives, in order to fulfill the Six Paramitas with the ultimate truth, in order to remove the paths of afflictions and suffering of sentient beings, so that the Dharma Eye may long abide, and the seeds of the Three Jewels may be inherited and carried on without being severed, you patrons, gods, dragons, and yakshas should all protect and nurture them, and provide them with clothes, food, bedding, and medicine for their illnesses, giving them whatever they need. You should also urge and praise them, because these patrons, gods, dragons, and yakshas uphold my true Dharma, in order to make my Dharma Eye long abide, and to inherit and carry on the seeds of the Three Jewels so that they may not be severed. Such people are my true children, born from the Buddha's mouth, and transformed by the Dharma. Bhikkhus, bhikkhunis, upasakas, upasikas, and other pure believers, if they are good at'

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男子、善女人，以第一義乃至求于阿耨多羅三藐三菩提者，及養護者，我以彼等寄付于汝，彌勒為首及以賢劫諸菩薩等，當以四事攝受勸化，授其禁戒。復令住於四無量心、四禪四無色定、大方便力、大慈大悲，乃至十八不共法，當復授與無上道記。」

爾時，彌勒菩薩摩訶薩以為上首，及與賢劫諸菩薩等白佛言：「世尊！如是，如是。大德婆伽婆！我當護念彼諸眾生，乃至與其授于阿耨多羅三藐三菩提記。若現在世，及未來世，乃至法住，是諸施主作大明者，亦當與授無上道記。天、龍、夜叉、揵闥婆等，于阿蘭若處靜默修行求第一義者，信樂受持供養供給，衣服臥具乃至湯藥，隨所須者。」

爾時，世尊欲重明此義，而說偈言：

「於此世間一日出，　　無量億華悉開敷， 　如佛一人出世間，　　眾生所怖福華現。 　若欲速得十勝力，　　及度堅固誑煩惱， 　復欲速得最勝定，　　靜默獨住阿蘭若。 　欲得人天信敬受，　　及除心之煩惱渴， 　欲斷於心苦重擔，　　安心聖道奢摩他。 　若欲排卻諸惡難，　　及諸功德自莊嚴， 　于諸苦海欲自度，　　應當安心妙菩提。 　若欲得彼七法財，　　及欲得于方便忍， 　欲為眾生說妙法，　　常當樂住阿蘭若， 　六根常與三昧合，　

【現代漢語翻譯】 現代漢語譯本：佛陀對彌勒菩薩說：『善男子、善女人，如果有人爲了追求第一義諦，乃至追求阿耨多羅三藐三菩提（無上正等正覺），以及那些護持修行的人，我將他們託付給你們，以彌勒（未來佛）為首的賢劫（現在賢劫）諸菩薩等，你們應當用四種方法攝受、勸化他們，並授予他們戒律。還要讓他們安住於四無量心（慈、悲、喜、舍）、四禪（色界四禪）、四無色定（無色界四定）、大方便力、大慈大悲，乃至十八不共法（佛獨有的十八種功德），並且應當為他們授記無上菩提。』 當時，彌勒菩薩摩訶薩（大菩薩）為首，以及賢劫諸菩薩等對佛說：『世尊！是的，是的。大德婆伽婆（佛的尊稱）！我們應當護念這些眾生，乃至為他們授記阿耨多羅三藐三菩提。無論是現在世，還是未來世，乃至佛法住世期間，這些施主作為大明燈，我們也應當為他們授記無上菩提。天、龍、夜叉（鬼神）、揵闥婆（天樂神）等，在阿蘭若（寂靜處）靜默修行，追求第一義諦的人，如果有人信樂受持，供養供給他們衣服、臥具乃至湯藥等所需之物，我們也會護持他們。』 當時，世尊爲了重申此義，而說偈語： 『在此世間，一日太陽升起，無數億的花朵都開放；如同佛陀一人出現於世間，眾生所畏懼的福德之花也顯現出來。 如果想要快速獲得十種殊勝的力量，以及度脫堅固的虛妄煩惱，還想快速獲得最殊勝的禪定，就應當在阿蘭若（寂靜處）靜默獨住。 如果想要得到人天信敬和接受，以及消除心中的煩惱和渴求，想要斷除心中沉重的負擔，就應當安心於聖道奢摩他（止）。 如果想要排除各種災難，以及用各種功德來莊嚴自己，想要從各種苦海中自我解脫，就應當安心於微妙的菩提。 如果想要獲得七種法財（信、戒、慚、愧、聞、舍、慧），以及想要獲得方便忍，想要為眾生宣說微妙的佛法，就應當常常樂於住在阿蘭若（寂靜處）。 六根（眼、耳、鼻、舌、身、意）常常與三昧（禪定）相應，

【English Translation】 English version: The Buddha said to Bodhisattva Maitreya: 'Good men and good women, if there are those who seek the ultimate truth, even to the attainment of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and those who protect and support the practice, I entrust them to you, with Maitreya (the future Buddha) at the head, and the Bodhisattvas of this Bhadrakalpa (the present fortunate eon). You should embrace and guide them with four methods, and bestow upon them the precepts. Furthermore, you should enable them to abide in the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), the Four Dhyanas (the four meditations of the Form Realm), the Four Formless Absorptions (the four meditations of the Formless Realm), great skillful means, great loving-kindness, great compassion, and even the Eighteen Unique Qualities of a Buddha, and you should also bestow upon them the prediction of unsurpassed enlightenment.' At that time, Bodhisattva Mahasattva (great Bodhisattva) Maitreya, as the leader, and the Bodhisattvas of the Bhadrakalpa said to the Buddha: 'World Honored One! Yes, yes. Great Virtuous Bhagavan (an epithet of the Buddha)! We shall protect and care for these beings, even to the point of bestowing upon them the prediction of Anuttara-samyak-sambodhi. Whether in the present world, or in the future world, even until the Dharma remains, these benefactors, as great lights, we shall also bestow upon them the prediction of unsurpassed enlightenment. Those who, such as Devas, Nagas, Yakshas (demons), Gandharvas (celestial musicians), etc., quietly practice in the Aranya (secluded places), seeking the ultimate truth, if there are those who believe, accept, uphold, and offer them clothing, bedding, and even medicine, and whatever they need, we will also protect them.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'In this world, when the sun rises for one day, countless billions of flowers bloom; just as when a Buddha appears in the world, the flower of merit, which is feared by sentient beings, also appears. If one wishes to quickly obtain the ten powers, and to cross over the firm and delusive afflictions, and also wishes to quickly obtain the most excellent samadhi, one should quietly dwell alone in the Aranya (secluded place). If one wishes to gain the faith and respect of humans and devas, and to eliminate the afflictions and thirst of the mind, and wishes to cut off the heavy burden of the mind, one should settle the mind in the holy path of Shamatha (calm abiding). If one wishes to repel all calamities, and to adorn oneself with all merits, and wishes to liberate oneself from the sea of suffering, one should settle the mind in the wonderful Bodhi. If one wishes to obtain the seven treasures of the Dharma (faith, precepts, shame, remorse, learning, generosity, and wisdom), and wishes to obtain skillful patience, and wishes to expound the wonderful Dharma for sentient beings, one should always be happy to dwell in the Aranya (secluded place). The six senses (eyes, ears, nose, tongue, body, and mind) should always be in harmony with samadhi (meditative absorption),

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應當寂住阿蘭若， 　少欲頭陀善知足，　　此人能入賢聖道。 　若能速舍五欲樂，　　得五力故滅煩惱； 　若於五道度眾生，　　自舍過惡住三昧； 　若欲得於四無量，　　及得無礙四辯才， 　欲得四禪彼岸處，　　是人應修第一義。 　若欲速知於三有，　　欲知諸法苦無常， 　及知諸行性相空，　　應當樂住阿蘭若。 　若欲速知二種法，　　毗婆舍那奢摩他， 　及欲速知有為過，　　要當住于菩提心。 　獨住閑靜不放逸，　　便能疾舍於世諦， 　以精進求第一義，　　能速舍離諸惡道。 　若欲枯竭膿血海，　　及欲枯竭煩惱海； 　若欲速竭三有海，　　常與聖種心相應； 　若欲成熟眾生海，　　若欲滿諸大愿海； 　若欲得知生死際，　　如救頭燃處閑靜。 　欲知本生及居處，　　久遠微細所從來， 　以諸方便樂閑靜，　　攝心於彼得三昧。 　若欲遊戲禪定海，　　若欲覺悟神通海； 　若欲度于渴愛海，　　若欲得于天中最； 　若欲得飲正法海，　　若欲見於莊嚴土； 　若欲見於諸佛海，　　欲問甚深諸義海， 　欲得如是勝功德，　　及欲速得勝菩提， 　當離眾惱住蘭若，　　以此得道亦不難。 　若人百億諸佛所，　　于多歲數常供養； 　若能七日在蘭若，　

【現代漢語翻譯】 現代漢語譯本 應當住在寂靜的阿蘭若（遠離塵囂的修行處）， 少欲知足，奉行頭陀行（苦行），這樣的人才能進入賢聖之道。 如果能迅速捨棄五欲之樂（色、聲、香、味、觸）， 因為獲得五力（信、精進、念、定、慧）的緣故，就能滅除煩惱； 如果能在五道（地獄、餓鬼、畜生、人、天）中度化眾生， 自己捨棄過錯，安住於三昧（禪定）； 如果想要獲得四無量心（慈、悲、喜、舍）， 以及獲得無礙的四辯才（法、義、辭、樂說）， 想要到達四禪的彼岸， 這樣的人應當修習第一義諦（真理）。 如果想要迅速瞭解三有（欲有、色有、無色有）， 想要了解諸法（一切事物）的苦、無常， 以及瞭解諸行（一切有為法）的性相皆空， 應當樂於住在阿蘭若。 如果想要迅速瞭解二種法（止觀）， 毗婆舍那（觀）和奢摩他（止）， 以及想要迅速瞭解有為法的過患， 一定要安住于菩提心（覺悟之心）。 獨自住在閑靜之處不放逸， 便能迅速捨棄世俗的真理（世俗諦）， 以精進心尋求第一義諦， 能迅速舍離諸惡道。 如果想要枯竭膿血之海， 以及想要枯竭煩惱之海； 如果想要迅速枯竭三有之海， 應當常常與聖種心（出世間的心）相應； 如果想要成熟眾生之海， 如果想要圓滿諸大愿之海； 如果想要得知生死的邊際， 應當像救頭燃一樣住在閑靜之處。 想要了解本生（過去世）和居處， 久遠而微細的來處， 以各種方便樂於閑靜， 攝心於此而得三昧。 如果想要遊戲于禪定之海， 如果想要覺悟神通之海； 如果想要度過渴愛之海， 如果想要成為天人中最殊勝的； 如果想要飲用正法之海， 如果想要見到莊嚴的佛土； 如果想要見到諸佛之海， 想要請問甚深諸義之海， 想要獲得如此殊勝的功德， 以及想要迅速獲得殊勝的菩提（覺悟）， 應當遠離眾惱，住在蘭若， 以此得道也不困難。 如果有人在百億諸佛之處， 在多年之中常常供養； 如果能在蘭若七日，

【English Translation】 English version One should dwell in secluded Aranya (a place for solitary practice), With few desires, practicing Dhuta (ascetic practices), and being content, such a person can enter the path of the noble ones. If one can quickly abandon the pleasures of the five desires (form, sound, smell, taste, touch), Because of gaining the five powers (faith, effort, mindfulness, concentration, wisdom), one can extinguish afflictions; If one can liberate beings in the five realms (hell, hungry ghosts, animals, humans, gods), Abandoning one's own faults and abiding in Samadhi (meditative absorption); If one wishes to attain the four immeasurables (loving-kindness, compassion, joy, equanimity), And to attain the unobstructed four kinds of eloquence (in Dharma, meaning, language, and skillful explanation), Wishing to reach the shore of the four Dhyanas (meditative states), Such a person should cultivate the ultimate truth. If one wishes to quickly understand the three realms of existence (desire realm, form realm, formless realm), Wishing to understand the suffering and impermanence of all Dharmas (phenomena), And to understand that the nature and characteristics of all actions (conditioned phenomena) are empty, One should delight in dwelling in Aranya. If one wishes to quickly understand the two kinds of Dharma (calm abiding and insight), Vipassana (insight) and Samatha (calm abiding), And wishes to quickly understand the faults of conditioned phenomena, One must abide in Bodhicitta (the mind of enlightenment). Dwelling alone in quietude without negligence, One can quickly abandon worldly truths (conventional truth), With diligence seeking the ultimate truth, One can quickly abandon the evil paths. If one wishes to dry up the sea of pus and blood, And wishes to dry up the sea of afflictions; If one wishes to quickly dry up the sea of the three realms of existence, One should always be in accord with the mind of the noble lineage (transcendental mind); If one wishes to mature the sea of beings, If one wishes to fulfill the sea of great vows; If one wishes to know the boundary of birth and death, One should dwell in quietude as if saving one's head from fire. Wishing to understand one's past lives and dwelling places, The distant and subtle origins, With various skillful means, delighting in quietude, Concentrating the mind there, one attains Samadhi. If one wishes to play in the sea of meditative absorption, If one wishes to awaken to the sea of supernormal powers; If one wishes to cross the sea of craving, If one wishes to become the most excellent among the gods; If one wishes to drink from the sea of the true Dharma, If one wishes to see the adorned Buddha lands; If one wishes to see the sea of Buddhas, Wishing to inquire about the sea of profound meanings, Wishing to attain such supreme merits, And wishing to quickly attain supreme Bodhi (enlightenment), One should leave behind all troubles and dwell in Aranya, By this, attaining the path is not difficult. If a person were to make offerings to hundreds of billions of Buddhas, For many years continuously; If one can stay in Aranya for seven days,

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攝根得定福多彼。 　若人讀誦千億法，　　及解妙義如佛說； 　若於七日住蘭若，　　三昧福聚轉多彼。 　若人多歲營僧事，　　更不造作餘種業； 　若人七日住蘭若，　　其人福聚多於彼。 　為眾說法解深義，　　于多年歲無餘業， 　若能七日心住寂，　　其福德聚不可數。 　若人營造多佛塔，　　伽藍田業給施僧； 　若能七日在蘭若，　　其福轉多勝於彼。 　閑靜無為佛境界，　　于彼能得凈菩提， 　若人謗彼住禪者，　　是名譭謗諸如來。 　若人破塔多百千，　　及以焚燒百千寺； 　若有譭謗住禪者，　　其罪甚多過於彼。 　若有供養住禪者，　　飲食衣服及湯藥， 　是人消滅無量罪，　　亦不墮於三惡道。 　是故我今普告汝，　　欲成佛道常在禪。 　若不能住阿蘭若，　　應當供養于彼人； 　若能住禪不放逸，　　則能速滿於六度。 　欲求大明菩提道，　　以此方便疾能到， 　欲求菩提住寂靜，　　當舍一切諸緣業， 　及離煩惱舍諸樂，　　則能速到檀彼岸。 　若舍境界陰界入，　　及舍貪瞋愚癡過， 　棄諸煩惱修善業，　　以此能到檀彼岸。 　當以慈悲念眾生，　　息諸分別不自是， 　常能憐愍諸眾生，　　則滿尸羅波羅蜜。 　勤舍罪業修諸禪，　

【現代漢語翻譯】 現代漢語譯本 攝持根門（指眼、耳、鼻、舌、身、意六根）而得禪定的人，福德非常多。 如果有人讀誦千億種佛法，並且理解其中如佛所說的微妙義理；如果有人能在蘭若（aranya，指寂靜處）住七日，那麼他通過三昧（samadhi，指禪定）所積聚的福德會更多。 如果有人多年經營僧團事務，不再造作其他種類的業；如果有人能在蘭若住七日，那麼他的福德積聚會比前者更多。 為大眾說法，解釋深奧的義理，多年來不做其他事情；如果能有七日心住于寂靜，那麼他的福德積聚將不可計數。 如果有人建造許多佛塔，為僧團提供伽藍（samgharama，指僧院）和田地；如果能有七日在蘭若，那麼他的福德會比前者更多。 閑靜無為是佛的境界，在那裡能夠獲得清凈的菩提（bodhi，指覺悟）；如果有人誹謗住在禪定中的人，這被稱為誹謗諸如來（tathagata，指佛）。 如果有人破壞成百上千的佛塔，並且焚燒成百上千的寺廟；如果有誰誹謗住在禪定中的人，他的罪過比前者還要多。 如果有人供養住在禪定中的人，提供飲食、衣服和湯藥，這個人就能消滅無量的罪業，也不會墮入三惡道（指地獄、餓鬼、畜生）。 因此，我現在普遍告訴你們，想要成就佛道，應當常在禪定中。 如果不能住在阿蘭若（aranya，指寂靜處），應當供養住在那裡的人；如果能住禪定而不放逸，就能迅速圓滿六度（paramita，指佈施、持戒、忍辱、精進、禪定、智慧）。 想要尋求大光明菩提之道，通過這種方便法門可以快速到達；想要尋求菩提，應當住在寂靜處，捨棄一切世俗的因緣和事業。 並且遠離煩惱，捨棄各種享樂，就能迅速到達檀（dana，指佈施）彼岸。 如果捨棄境界、陰界入（指色、受、想、行、識五蘊，以及眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵），並且捨棄貪、嗔、癡的過失，拋棄各種煩惱，修習善業，這樣就能到達檀彼岸。 應當以慈悲心念眾生，停止各種分別心，不自以為是，常常憐憫一切眾生，就能圓滿尸羅波羅蜜（sila-paramita，指持戒波羅蜜）。 勤奮捨棄罪業，修習各種禪定。

【English Translation】 English version Those who control their senses and attain samadhi (meditative absorption) accumulate much merit. If a person recites billions of teachings and understands the profound meanings as taught by the Buddha; if a person dwells in a secluded place (aranya) for seven days, the merit they accumulate through samadhi will be even greater. If a person manages the affairs of the sangha (monastic community) for many years, without engaging in other activities; if a person dwells in a secluded place for seven days, their accumulation of merit will be greater than the former. If one teaches the Dharma to the masses, explaining profound meanings, and does not engage in other activities for many years; if one can dwell in stillness of mind for seven days, their accumulation of merit will be immeasurable. If a person builds many stupas (Buddhist monuments), and provides monasteries (samgharama) and land for the sangha; if one can dwell in a secluded place for seven days, their merit will be greater than the former. The state of quietude and non-action is the realm of the Buddha, where one can attain pure bodhi (enlightenment); if a person slanders those who dwell in meditation, this is called slandering the Tathagatas (Buddhas). If a person destroys hundreds and thousands of stupas, and burns hundreds and thousands of temples; if anyone slanders those who dwell in meditation, their sin is much greater than the former. If a person offers food, clothing, and medicine to those who dwell in meditation, that person will eradicate immeasurable sins and will not fall into the three evil realms (hell, hungry ghosts, and animals). Therefore, I now universally tell you, if you wish to attain Buddhahood, you should always be in meditation. If you cannot dwell in a secluded place (aranya), you should make offerings to those who do; if you can dwell in meditation without negligence, you can quickly perfect the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). If you wish to seek the path of great luminous bodhi, you can quickly reach it through this expedient method; if you wish to seek bodhi, you should dwell in stillness, abandoning all worldly causes and activities. And by abandoning afflictions and pleasures, you can quickly reach the shore of dana (generosity). If you abandon the realms, the aggregates, and the sense bases (the five aggregates of form, feeling, perception, mental formations, and consciousness, as well as the six senses and their objects), and abandon the faults of greed, anger, and delusion, discarding all afflictions and cultivating virtuous actions, you can reach the shore of dana. You should think of all beings with loving-kindness and compassion, cease all discrimination and self-righteousness, and always have compassion for all beings, then you will perfect the sila-paramita (perfection of morality). Diligently abandon sinful actions and cultivate all forms of meditation.

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亦當舍諸陰界入， 　愛諸方便常求禪，　　除障到于精進岸。 　境界不動不味著，　　為舍因緣修悲喜， 　一道清凈不移動，　　以此得滿忍辱度。 　于境界中不念慮，　　離疾不樂得於喜， 　諸法離掉無分別，　　不染不愁是為舍。 　陰界如幻無起作，　　相續修行不斷絕， 　善修了知如是法，　　以此得滿般若度。 　故我今告一切眾，　　若有欲除諸罪業， 　求忍三昧陀羅尼，　　當知如是住寂靜。 　若欲超越聲聞乘，　　及欲超越緣覺乘， 　又欲疾得勝佛地，　　應當速住阿蘭若。 　若心攝住阿蘭若，　　以此即是供諸佛， 　於是能捨一切罪，　　是則能滿於六度。 　當得作佛三有最，　　能轉清凈正法輪， 　枯竭眾生諸惡趣，　　度脫眾生三有海。 　當舍惡見諸緣事，　　常發最勝菩提心， 　應當速向蘭若處，　　于彼當成如是德。」

爾時，世尊說此經時，諸會大眾聞是甚深第一義禪，有於過去善修集者九萬二千人，得無生法忍；七十億那由他百千眾生，得種種三昧諸陀羅尼及無生忍；八萬一千人得授阿耨多羅三藐三菩提記；如恒河沙等眾生未發無上菩提心者，悉皆發心，于阿耨多羅三藐三菩提，得不退轉。

大集經卷第四十六 大正藏第 13 冊

【現代漢語翻譯】 現代漢語譯本 也應當捨棄諸陰（五蘊，即色、受、想、行、識）、界（六根、六塵、六識）、入（十二處，即六根和六塵）， 喜愛各種方便法門，常常尋求禪定，排除障礙到達精進的彼岸。 在境界中不為所動，不貪著，爲了捨棄因緣而修習慈悲喜捨四無量心， 保持一心清凈而不動搖，以此得以圓滿忍辱波羅蜜。 在境界中不生念慮，遠離煩惱不生厭惡而得到喜悅， 諸法離散而無分別，不被污染也不憂愁，這就是舍。 五陰、十八界等如同幻象，沒有真實的生起和作用，相續修行而不間斷， 善於修習並了知這樣的法，以此得以圓滿般若波羅蜜。 所以我現在告訴一切大眾，如果有人想要消除各種罪業， 尋求忍辱三昧（禪定）和陀羅尼（總持），應當知道要這樣安住于寂靜。 如果想要超越聲聞乘（小乘），以及想要超越緣覺乘（中乘）， 又想要快速證得殊勝的佛果，應當迅速安住于阿蘭若（寂靜處）。 如果心能攝住于阿蘭若，這便是供養諸佛， 由此能夠捨棄一切罪業，也就能圓滿六波羅蜜。 將能成就佛果，成為三界中最尊貴的，能夠轉動清凈的法輪， 枯竭眾生諸惡趣，度脫眾生脫離三有（欲界、色界、無色界）苦海。 應當捨棄惡見和各種因緣之事，常常發起最殊勝的菩提心， 應當迅速前往蘭若之處，在那裡成就這樣的功德。」

當時，世尊宣說此經時，在場的聽眾中，過去善根深厚者有九萬二千人，證得無生法忍；七十億那由他百千眾生，得到種種三昧（禪定）、陀羅尼（總持）及無生忍；八萬一千人得到阿耨多羅三藐三菩提（無上正等正覺）的授記；如同恒河沙數般多的眾生，尚未發無上菩提心者，都發起了菩提心，對於阿耨多羅三藐三菩提，得到不退轉。

《大集經》卷第四十六 《大正藏》第13冊

【English Translation】 English version One should also abandon the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness), realms (six sense bases, six sense objects, and six consciousnesses), and entrances (twelve sense bases, i.e., six sense organs and six sense objects), Cherish all expedient means, constantly seek meditation, and remove obstacles to reach the shore of diligence. In the midst of experiences, remain unmoved and unattached, cultivate loving-kindness, compassion, joy, and equanimity to relinquish causal conditions, Maintain a pure and unwavering mind, thereby fulfilling the perfection of patience. In the midst of experiences, do not generate thoughts, depart from afflictions, and without aversion, attain joy, All dharmas are detached and without discrimination, unblemished and without sorrow; this is equanimity. The skandhas and realms are like illusions, without real arising or function; continue practice without interruption, Cultivate well and understand such dharmas, thereby fulfilling the perfection of wisdom. Therefore, I now tell all the assembly, if anyone wishes to eliminate all karmic offenses, Seek the samadhi (meditation) of patience and dharani (mantra), know that one should abide in such stillness. If one wishes to transcend the Sravaka Vehicle (Hinayana), and wishes to transcend the Pratyekabuddha Vehicle (Madhyamayana), And also wishes to quickly attain the supreme Buddhahood, one should quickly abide in the Aranya (secluded place). If the mind can be contained in the Aranya, this is offering to all Buddhas, By this, one can relinquish all offenses, and thus fulfill the six perfections. One will attain Buddhahood, becoming the most honored in the three realms, able to turn the pure Dharma wheel, Exhausting the evil destinies of beings, delivering beings from the sea of the three existences (desire realm, form realm, formless realm). One should abandon evil views and all causal matters, constantly generate the most supreme Bodhicitta (mind of enlightenment), One should quickly go to the Aranya, and there accomplish such virtues.」

At that time, when the World Honored One was speaking this sutra, among the assembly, there were 92,000 people who had cultivated good roots in the past, who attained the tolerance of the non-arising of dharmas; 7 billion nayutas of hundreds of thousands of beings, who attained various samadhis (meditations), dharanis (mantras), and the tolerance of non-arising; 81,000 people received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment); beings as numerous as the sands of the Ganges River, who had not yet generated the supreme Bodhicitta, all generated the Bodhicitta, and for Anuttara-samyak-sambodhi, attained non-retrogression.

The Great Collection Sutra, Volume 46 Taisho Tripitaka, Volume 13

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No. 0397 大方等大集經

大方等大集經卷第四十七

高齊天竺三藏那連提耶舍譯

月藏分第十四魔王波旬詣佛所品第二

爾時，復于魔王宮中，所有一切諸雜林樹果實華葉，衣冠瓔珞莊嚴之物，皆悉變成半月而現，放大光明照魔王宮，內外明徹，琴瑟箜篌一切樂器，及非樂器寶莊嚴具，及余諸物，自然演出如是偈句：

「世間無等大導師，　　于諸法中最自在， 　今住佉羅帝迦山，　　為眾顯示佛法海， 　開說一道清凈法，　　聞者必得勝菩提。 　波旬獷戾你不如，　　令汝魔界悉空無， 　汝本曾作一邪善，　　今得如是自在報。 　汝今法應當退落，　　何不速去見導師？ 　一切所來諸眾生，　　曾作邪善千億數， 　福藏大眾皆來集，　　聽受最上無病法。 　各各向佛心敬仰，　　見尊導師修供養， 　以其凈信滅煩惱，　　更不重生於欲界。 　專信禮拜尊導師，　　滅三界苦煩惱縛， 　億世受于勝妙報，　　速與三界為親友。 　又於三界作法王，　　說真實法度眾生， 　一切諸法如水泡，　　有為相現猶如幻。 　福報無常悉空無，　　當疾舍離我見過， 　速發無上菩提心，　　以此定受勝妙福。」

爾時，魔王波旬及諸官屬見聞是已，

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第四十七 高齊天竺三藏那連提耶舍譯 月藏分第十四 魔王波旬詣佛所品第二 當時，在魔王宮中，所有各種林木、果實、花葉，以及衣冠、瓔珞等裝飾之物，都變成半月形狀顯現，放出巨大的光明照耀魔王宮，內外通透明亮。琴瑟、箜篌等一切樂器，以及非樂器的寶物裝飾，和其餘各種物品，都自然發出這樣的偈語： 『世間無與倫比的大導師，在一切法中最自在，如今住在佉羅帝迦山（Khara-ti-ka，山名），為大眾開示佛法之海，宣說唯一清凈的法門，聽聞者必定能獲得殊勝的菩提。波旬（Papiyas，魔王名），你兇暴殘忍，比不上佛陀，將使你的魔界空無一物。你本曾做過一點邪惡的善事，如今才得到如此自在的果報。你現在法力應當衰退，為何不趕快去見導師？一切前來這裡的眾生，曾做過邪惡善事的有千億之多，福德深厚的大眾都聚集在此，聽受最上乘的無病之法。他們各自對佛陀心生敬仰，見到尊貴的導師並修習供養，以其清凈的信心滅除煩惱，不再重生於欲界。專心信奉禮拜尊貴的導師，滅除三界的痛苦和煩惱束縛，億萬世都將承受殊勝美好的果報，迅速與三界眾生結為親友。又在三界中成為法王，宣說真實之法度化眾生，一切諸法都如水泡一般，有為之相顯現猶如幻影。福報無常，終將空無，應當迅速捨棄我執的過錯，快速發起無上菩提心，以此必定能獲得殊勝美好的福報。』 當時，魔王波旬和他的所有官屬聽到這些話，看到這些景象后，

【English Translation】 English version The Great Vaipulya Collection Sutra, Volume 47 Translated by Narendrayasas of Tianzhu (India) during the Northern Qi Dynasty Chapter 14: The Moon Treasury Division, Section 2: Mara Papiyas Visits the Buddha At that time, in the palace of Mara, all the various trees, fruits, flowers, leaves, as well as the ornaments of clothing, necklaces, and other decorations, all transformed into crescent moons, emitting great light that illuminated the palace of Mara, making it bright inside and out. All musical instruments such as lutes and harps, as well as non-musical precious ornaments and other objects, naturally produced these verses: 'The unparalleled great teacher of the world, the most free among all dharmas, now resides on Mount Khara-ti-ka, revealing the ocean of the Buddha's teachings to the masses, expounding the one pure dharma, those who hear it will surely attain supreme Bodhi. Papiyas (Mara), you are fierce and cruel, not comparable to the Buddha, you will cause your Mara realm to become empty. You once performed a single evil deed, and now you receive such a free reward. Your power should now decline, why not quickly go to see the teacher? All the beings who come here, have performed countless evil deeds, the great assembly of meritorious virtue has gathered here, to listen to the supreme, disease-free dharma. Each of them reveres the Buddha in their hearts, seeing the honored teacher and practicing offerings, with their pure faith extinguishing afflictions, and no longer being reborn in the desire realm. Devotedly believing and bowing to the honored teacher, extinguishing the suffering and afflictions of the three realms, for billions of lifetimes they will receive supreme and wonderful rewards, quickly becoming friends with the beings of the three realms. And also becoming the Dharma King in the three realms, speaking the true dharma to liberate beings, all dharmas are like bubbles, the appearance of conditioned things is like an illusion. Meritorious rewards are impermanent and ultimately empty, one should quickly abandon the faults of self-attachment, quickly generate the supreme Bodhi mind, and with this, one will surely receive supreme and wonderful blessings.' At that time, Mara Papiyas and all his attendants, having heard these words and seen these sights,

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驚怖戰悚從床而墮，兩手掩耳而作是言：「當觀沙門作此幻惑，必奪我等諸魔勢力，令諸色像悉成半月，復出如是種種音聲。沙門瞿曇現大神力，盡攝欲界以為己有，可速擊鼓集諸大眾皆到此處。」作是語已，于其宮中即便擊鼓。

擊彼鼓時，于其鼓中，即出如是音聲偈句：

「諸法空寂風和合，　　遠離所依眾色像， 　于作無用誑眾生，　　事相詐現猶如幻。 　和合因緣故成字，　　如書虛空字不住， 　陰界空寂離眾色，　　無常義現不自實。 　聲塵入于耳根門，　　無常義現不暫停， 　其識如幻若分別，　　顯現無我不自在。 　眼根迅速故空寂，　　是苦自性義相應， 　鼻根香塵與舌味，　　身根及與一切觸， 　心法並與無常俱，　　迷惑眾生無所覺， 　如是六境生諸苦，　　能令失壞涅槃道。 　以是凡夫轉五趣，　　不能離縛得解脫， 　于諸境界除渴愛，　　則能速到勝妙處。 　此心自性清凈相，　　觀是了知菩提道， 　若己境界得自在，　　則能悲愍一切眾。 　于彼當得檀戒忍，　　智慧功德自莊嚴， 　得最無上菩提智，　　能度無量諸眾生。」

說此偈時，魔之宮殿一切眾生驚怖不安，男夫婦女、童男童女，迭共相喚，詣魔王所，住立其前。

魔王以

【現代漢語翻譯】 現代漢語譯本 驚恐戰慄地從床上跌落，雙手摀住耳朵，說道：『看看這個沙門（出家修行的人）施展的幻術，必定會奪走我們這些魔的力量，讓所有的形像都變成半月形，還發出各種各樣的聲音。沙門瞿曇（釋迦牟尼佛）展現出強大的神力，將整個欲界都據爲己有，快點選鼓召集所有大眾到這裡來。』說完這話，就在他的宮殿里敲響了鼓。 敲鼓的時候，鼓中發出了這樣的偈語： 『諸法（一切事物）空寂，因風和合而生，遠離所依賴的各種形像，所作所為毫無用處，只是欺騙眾生，事物的表象虛假呈現，如同幻覺。因緣和合才形成文字，如同在虛空中書寫文字，無法停留。陰（構成生命的五種要素）、界（構成世界的要素）空寂，遠離各種形像，無常的意義顯現，並非真實存在。聲音進入耳根，無常的意義顯現，不會停歇。意識如同幻覺，如果加以分別，就會顯現無我，不得自在。眼根迅速變化，所以是空寂的，與苦的自性意義相應。鼻根的香塵和舌根的味道，身根以及一切觸覺，心法都與無常相伴，迷惑眾生而毫無察覺。這六種境界產生各種痛苦，能夠使人失去涅槃（解脫）之道。因此，凡夫在五趣（地獄、餓鬼、畜生、人、天）中輪迴，不能脫離束縛得到解脫。在各種境界中去除渴愛，就能迅速到達殊勝美好的地方。這顆心自性清凈，觀察它就能瞭解菩提（覺悟）之道，如果能自在地運用自己的境界，就能慈悲憐憫一切眾生。應當獲得佈施、持戒、忍辱，用智慧功德來莊嚴自己，獲得最無上的菩提智慧，就能度脫無量眾生。』 當說出這些偈語時，魔王的宮殿里所有眾生都驚恐不安，男人女人、男孩女孩，互相呼喚，來到魔王面前，站立在他面前。 魔王用...

【English Translation】 English version Terrified and trembling, he fell from his bed, covered his ears with both hands, and said, 'Look at this illusion created by the Shramana (a wandering ascetic), he will surely seize the power of us demons, making all forms appear as half-moons, and producing all sorts of sounds. Shramana Gautama (Buddha) is displaying great divine power, taking possession of the entire desire realm. Quickly beat the drum and gather all the masses here.' Having said this, he immediately beat the drum in his palace. When the drum was beaten, the following verses came from the drum: 'All dharmas (phenomena) are empty and still, arising from the combination of wind, far from the forms they rely on. Their actions are useless, deceiving sentient beings. The appearance of things is false, like an illusion. Words are formed by the combination of causes and conditions, like writing in the sky, they cannot remain. The skandhas (aggregates of existence) and dhatus (elements of existence) are empty and still, devoid of forms. The meaning of impermanence is revealed, not truly existing. Sound enters the ear, the meaning of impermanence is revealed, it does not stop. Consciousness is like an illusion, if it is discriminated, it will reveal no self, and no freedom. The eye is quick to change, therefore it is empty and still, corresponding to the meaning of suffering. The scent of the nose and the taste of the tongue, the body and all touch, the mind and all dharmas are accompanied by impermanence, confusing sentient beings without awareness. These six realms produce all kinds of suffering, which can lead to the loss of the path to Nirvana (liberation). Therefore, ordinary beings revolve in the five realms (hell, hungry ghosts, animals, humans, and gods), unable to escape bondage and attain liberation. By removing craving in all realms, one can quickly reach the supreme and wonderful place. This mind is pure in nature, observing it leads to understanding the path to Bodhi (enlightenment). If one can freely use one's own realm, one can have compassion for all beings. One should obtain generosity, morality, and patience, adorn oneself with wisdom and merit, and obtain the supreme Bodhi wisdom, which can liberate countless beings.' When these verses were spoken, all beings in the demon king's palace were terrified and uneasy. Men, women, boys, and girls called out to each other and went to the demon king, standing before him. The demon king, with...

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偈告彼眾言：

「汝等悉見此魔宮，　　如是無量極醜惡， 　諸聲不息生大苦，　　定奪我等魔勢力。 　沙門瞿曇作是聲，　　欲滅魔力境界事， 　可速往詣瞿曇所，　　咸共讚歎而歸依。」

爾時，魔子名鴦瞿羅歇，即以偈頌而白父言：

「我今嚴駕著鎧甲，　　將諸勇健鬥戰士， 　弓刀鉾槊及刀輪，　　刀面鼓面諸獸面。 　魔軍夜叉龍修羅，　　及諸眷屬滿虛空， 　速詣噁心瞿曇所，　　碎滅令彼如灰塵。」

爾時，魔王說偈答言：

「我從昔來於彼人，　　曾作無量惡留難， 　汝亦應見菩提樹，　　瞿曇勝我及軍眾。 　如是我等數惱亂，　　瞿曇常勝於我等， 　不見天龍阿修羅，　　能動彼人一毛端。」

爾時，復有魔之大臣名珊盧遮那，而說偈言：

「我等可速舍欲界，　　但當自護己宮殿， 　瞿曇昔來未至此，　　今來拒之莫聽前。」

爾時，魔王甚大憂愁，默然不答。

復有大臣名起怖畏，而說偈言：

「惟有巧力可伏怨，　　當以諂偽詐為親， 　我等將眾往詣彼，　　詭詐而嘆彼沙門。」

復有大臣名毗闡陀行，而說偈言：

「昔此宮殿眾盈滿，　　沙門侵奪今減少， 　已歸彼者眾甚多，　　我等亦可往歸依。」

【現代漢語翻譯】 現代漢語譯本 以偈語告知眾人： 『你們都看見這魔宮，如此無量極其醜惡，各種聲音不停息地產生巨大痛苦，這注定要奪取我們魔的力量。 沙門瞿曇（釋迦牟尼佛的稱號）發出這樣的聲音，想要滅絕魔力所及的境界，你們可以快速前往瞿曇那裡，一起讚歎他並歸依他。』 當時，魔子名叫鴦瞿羅歇（魔王的兒子），就用偈語對他的父親說： 『我現在要穿戴好鎧甲，帶領所有勇猛善戰的戰士，拿著弓、刀、矛、槊和刀輪，還有刀面、鼓面和各種獸面。 魔軍、夜叉（一種鬼神）、龍、阿修羅（一種好戰的神）以及他們的眷屬充滿虛空，快速前往那個噁心的瞿曇那裡，將他粉碎成灰塵。』 當時，魔王用偈語回答說： 『我從過去到現在，對那個人（指瞿曇）做了無數的阻撓和為難，你們也應該看到菩提樹（佛陀成道之處），瞿曇勝過我和我的軍隊。 像我們這樣多次惱亂他，瞿曇總是戰勝我們，我沒有看到天、龍、阿修羅，能夠動搖他一根毫毛。』 當時，又有一位魔的大臣名叫珊盧遮那（魔王的大臣），用偈語說： 『我們應該快速捨棄欲界（眾生對慾望的追求），只應當保護自己的宮殿，瞿曇過去沒有來過這裡，現在來了就應該拒絕他，不要讓他前進。』 當時，魔王非常憂愁，沉默不語。 又有一位大臣名叫起怖畏（魔王的大臣），用偈語說： 『只有用巧妙的力量才能降伏仇敵，應當用諂媚和虛偽來假裝親近，我們帶領眾人前往他那裡，用詭詐的手段來讚歎那個沙門。』 又有一位大臣名叫毗闡陀行（魔王的大臣），用偈語說： 『過去這個宮殿里人滿為患，沙門侵奪導致現在減少了，已經歸依他的人非常多，我們也可以前往歸依他。』

【English Translation】 English version He spoke to the assembly in verses: 'You all see this demon palace, so immeasurably ugly, where ceaseless sounds generate great suffering, destined to seize our demonic power. The Shramana Gautama (title of Shakyamuni Buddha) makes such a sound, desiring to extinguish the realm of demonic power. You should quickly go to Gautama, together praise him and take refuge in him.' At that time, a demon son named Anguloccheda (son of the demon king) spoke to his father in verses: 'I will now don my armor, leading all the brave and valiant warriors, wielding bows, swords, spears, lances, and chakras, along with blade-faces, drum-faces, and various beast-faces. The demon army, yakshas (a type of spirit), dragons, asuras (a type of warlike deity), and their retinues fill the void, quickly going to that vile Gautama, crushing him to dust.' At that time, the demon king replied in verses: 'From the past until now, I have created countless obstacles and difficulties for that person (referring to Gautama). You should also see the Bodhi tree (where the Buddha attained enlightenment), Gautama surpasses me and my army. Though we have troubled him so many times, Gautama always defeats us. I have not seen any gods, dragons, or asuras who can move even a hair on his body.' At that time, another demon minister named Sanlucana (minister of the demon king) spoke in verses: 'We should quickly abandon the desire realm (the pursuit of desires by sentient beings), and only protect our own palace. Gautama has not come here before, now that he has come, we should reject him and not let him advance.' At that time, the demon king was very worried and remained silent. Another minister named Uttrasa (minister of the demon king) spoke in verses: 'Only with skillful power can we subdue our enemies. We should use flattery and deceit to pretend to be close. We will lead the assembly to him, and use deceitful means to praise that Shramana.' Another minister named Vicintita-gati (minister of the demon king) spoke in verses: 'In the past, this palace was overflowing with people, but the Shramana's encroachment has caused it to diminish. There are many who have already taken refuge in him, we too can go and take refuge in him.'

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爾時，魔王聞其所說即瞋彼臣，瞋已默然。

復有大臣名曰老智，而說偈言：

「瞿曇力加諸宮殿，　　出此種種異音聲， 　我等若不疾詣彼，　　沙門必速來到此。 　此處無人能遮護，　　以力止彼瞿曇仙， 　我等寧可共一切，　　速詣歸彼大沙門。」

爾時，于彼諸宮殿中所居大眾，男夫婦女、眷屬大小，悉作一朋，復作是言：「大王！今可將諸眷屬速詣彼所，我等今當守護此諸城邑宮殿。」

爾時，魔王即作是言：「如是，如是。我與他化自在天王，及諸軍眾、眷屬大小往詣彼所，並與化天、兜率陀天、須夜摩天、釋提桓因，及其軍眾共詣彼所。復與毗沙門天王並諸軍眾，毗樓勒叉天王並鳩槃茶軍眾，提頭賴吒天王並乾闥婆、緊那羅軍眾，毗樓博叉天王及諸龍眾，往詣彼所。」

作是語時，復有魔王輔佐大臣名珊遮羅拏，白言大王：「今者所有諸天宮殿皆悉空寂，欲界諸天及諸天女一切眷屬，悉在瞿曇大沙門所聽法而住，如是緊那羅、龍、鬼、夜叉、伽樓羅、鳩槃茶，悉在彼處種種供養沙門瞿曇，聽受其法。」

爾時，魔王自觀察已，見諸欲界一切宮殿皆悉空寂，欲界之中所有諸天人非人等，皆悉集在於瞿曇所而坐聽法，惟有阿修羅未到于彼。而作是言：「我今當與諸

【現代漢語翻譯】 現代漢語譯本 當時，魔王聽到他的臣子這樣說，就對那個臣子生氣，生氣之後就沉默不語。

又有一位大臣名叫老智，他說了這樣一首偈：

『喬達摩（Gautama，釋迦牟尼的姓）的力量加持著宮殿， 從中發出各種不同的聲音， 我們如果不及早去到那裡， 那位沙門（Shramana，出家修道者）必定很快來到這裡。 這裡沒有人能夠遮擋防護， 用力量阻止那位喬達摩仙人（Gautama，指釋迦牟尼）。 我們寧可一起， 快速去歸順那位大沙門。』

當時，在那些宮殿里居住的大眾，男人、女人、眷屬、無論大小，都成為一夥，又這樣說：『大王！現在可以帶領所有眷屬快速去到那裡，我們現在應當守護這些城邑宮殿。』

當時，魔王就說：『是的，是的。我與他化自在天王（Paranirmitavasavartin，欲界第六天之主），以及所有軍隊、眷屬大小，一起去到那裡，並與化天（Nirmanarati，欲界第五天）、兜率天（Tusita，欲界第四天）、須夜摩天（Yama，欲界第三天）、釋提桓因（Sakra devanam Indra，帝釋天），以及他們的軍隊一起去到那裡。又與毗沙門天王（Vaisravana，北方守護神）和所有軍隊，毗樓勒叉天王（Virudhaka，南方守護神）和鳩槃茶（Kumbhanda，一種惡鬼）軍隊，提頭賴吒天王（Dhritarashtra，東方守護神）和乾闥婆（Gandharva，天樂神）、緊那羅（Kinnara，歌神）軍隊，毗樓博叉天王（Virupaksa，西方守護神）和所有龍眾，一起去到那裡。』

在說這些話的時候，又有一位魔王的輔佐大臣名叫珊遮羅拏，稟告大王說：『現在所有天宮都空無一人，欲界諸天和所有天女眷屬，都在喬達摩大沙門那裡聽法而住，像緊那羅、龍、鬼、夜叉（Yaksa，守護神）、伽樓羅（Garuda，金翅鳥）、鳩槃茶，都在那裡以各種方式供養沙門喬達摩，聽受他的教法。』

當時，魔王自己觀察之後，看到所有欲界宮殿都空無一人，欲界之中所有天人、非人等，都聚集在喬達摩那裡坐著聽法，只有阿修羅（Asura，非天）沒有去到那裡。於是說：『我現在應當與所有

【English Translation】 English version At that time, the demon king, upon hearing what his minister had said, became angry with that minister, and having become angry, he remained silent.

Then there was another minister named Old Wisdom, who spoke in verse:

'Gautama's (釋迦牟尼的姓) power is added to the palaces, From which various different sounds emerge, If we do not quickly go to that place, The Shramana (出家修道者) will surely come here soon. Here, no one can obstruct or protect, With power to stop that Gautama sage (指釋迦牟尼). We would rather all together, Hurry to return to that great Shramana.'

At that time, the multitude dwelling in those palaces, men, women, relatives, both young and old, all formed one group, and further said: 'Great King! Now you can lead all your relatives to that place quickly, and we shall now guard these cities and palaces.'

At that time, the demon king then said: 'Yes, yes. I, along with the Paranirmitavasavartin (欲界第六天之主) king, and all the armies, relatives, both young and old, will go to that place, and together with the Nirmanarati (欲界第五天), Tusita (欲界第四天), Yama (欲界第三天), Sakra devanam Indra (帝釋天), and their armies, will go to that place. Also, with Vaisravana (北方守護神) and all the armies, Virudhaka (南方守護神) and the Kumbhanda (一種惡鬼) armies, Dhritarashtra (東方守護神) and the Gandharva (天樂神), Kinnara (歌神) armies, Virupaksa (西方守護神) and all the dragon hosts, will go to that place.'

While speaking these words, another minister assisting the demon king, named Sanjarana, reported to the great king, saying: 'Now all the heavenly palaces are empty and desolate, the gods of the desire realm and all the heavenly female relatives are all staying with the great Shramana Gautama, listening to the Dharma, like the Kinnaras, dragons, ghosts, Yakshas (守護神), Garudas (金翅鳥), Kumbhandas, all are there making various offerings to the Shramana Gautama, listening to and receiving his teachings.'

At that time, the demon king, having observed himself, saw that all the palaces of the desire realm were empty and desolate, and that all the gods, humans, and non-humans in the desire realm were gathered at Gautama's place, sitting and listening to the Dharma, only the Asuras (非天) had not gone there. And he said: 'I shall now go with all the

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阿修羅俱詣彼所，令其會眾皆悉惑亂不得正信，勿使瞿曇教彼大眾諸法如幻，不去不來不合不散不生不滅，令我欲界皆悉空寂。」

復作是言：「我今當共諸阿修羅並及軍眾疾詣彼所，遮諸眾生不令速得越度苦海到于彼岸，以沙門力速背死法，令我境界勢力減少，我今速往遮護彼諸人非人等。」

時魔波旬，即以魔之神通境界，念四阿修羅王及其軍眾一切眷屬，速來集在須彌山頂，然後相將共下詣彼瞿曇沙門所，詐設美言謙下讚歎，示作歸依求見因緣，當以方便令諸大眾悉生怖畏斷其正信，又不令彼于瞿曇所生其尊敬，以是令彼沙門瞿曇厭患於世速入涅槃。如是魔王，數數悕望阿修羅眾，然諸阿修羅為佛神力之所加故，茫然不知魔之悕望。

其魔即時惡意于佛及一切阿修羅，便作是言：「觀瞿曇一人於我境界，已得解脫不可追回，我于欲界悉得自在。此凡賤畜生阿修羅不受我教，我當爲其作大衰惱，令彼速舍所治宮殿，然後我當以神通力，將諸眷屬往見瞿曇。又復與諸大臣、勇將、左右諸軍、男夫婦女營從圍繞，以第一最勝五音作樂調戲歌舞，一切衣服莊嚴之具，眾寶香華幢幡寶蓋音聲和合令速嚴辦，往見瞿曇。我今亦將夫人婇女及以男女大眾圍繞，以第一最勝魔之境界神通遊戲五音和合，往見瞿

【現代漢語翻譯】 現代漢語譯本：阿修羅們一起去了那個地方，使那裡的集會大眾都迷惑混亂，不能產生正確的信仰，不要讓喬達摩（Gautama，釋迦牟尼的姓）教導他們大眾諸法如幻，不來不去，不合不散，不生不滅，使我的欲界都空虛寂靜。 又說：『我現在應當和阿修羅們以及軍隊一起快速去到那裡，阻止眾生不能快速地超越苦海到達彼岸，因為沙門（Shramana，出家修道者）的力量會使他們快速地背離死亡的法則，使我的境界勢力減少，我現在快速前往保護那些人和非人等。』 當時魔王波旬（Mara Papiyas，佛教中的魔王），就用魔的神通境界，想著四位阿修羅王以及他們的軍隊和所有眷屬，讓他們快速聚集在須彌山頂，然後一起下山去到喬達摩沙門那裡，假裝說好聽的話，謙虛地讚歎，表示歸依，尋求見面的因緣，應當用方便的方法使大眾都產生恐懼，斷絕他們的正信，又不讓他們對喬達摩產生尊敬，以此讓那個沙門喬達摩厭倦世間，快速進入涅槃。像這樣，魔王多次希望阿修羅眾，但是阿修羅們因為佛的神力加持，茫然不知魔王的希望。 那個魔王立刻對佛和一切阿修羅產生惡意，就說：『看喬達摩一人在我的境界里，已經得到解脫，無法追回，我在欲界完全自在。這些凡俗低賤的畜生阿修羅不接受我的教導，我應當讓他們遭受巨大的衰敗惱害，讓他們快速捨棄所治理的宮殿，然後我應當用神通力，帶領眷屬去見喬達摩。』又和大臣、勇將、左右軍隊、男女老少一起圍繞，用第一最殊勝的五種音樂演奏，調戲歌舞，一切衣服莊嚴的器具，各種珍寶香花，幢幡寶蓋，聲音和諧地快速準備好，去見喬達摩。我現在也要帶領夫人婇女以及男女大眾圍繞，用第一最殊勝的魔的境界神通遊戲，五種音樂和諧地，去見喬達摩。

【English Translation】 English version: The Asuras went together to that place, causing the assembly there to be confused and unable to generate correct faith. 'Do not let Gautama (Shakyamuni's surname) teach the masses that all dharmas are like illusions, neither coming nor going, neither uniting nor dispersing, neither arising nor ceasing, making my desire realm empty and desolate.' He further said, 'Now I should go quickly to that place with the Asuras and the army, preventing sentient beings from quickly crossing the sea of suffering to reach the other shore, because the power of the Shramanas (ascetics) will cause them to quickly turn away from the law of death, reducing the power of my realm. Now I will quickly go to protect those humans and non-humans.' At that time, the demon king Mara Papiyas (the demon king in Buddhism), using his demonic supernatural powers, thought of the four Asura kings and their armies and all their retinues, causing them to quickly gather at the summit of Mount Sumeru. Then, together, they descended to where the Shramana Gautama was, pretending to speak sweet words, humbly praising him, expressing their desire to take refuge, and seeking an opportunity to meet. They should use expedient means to cause the masses to feel fear, cut off their correct faith, and prevent them from developing respect for Gautama. By doing this, they would make that Shramana Gautama weary of the world and quickly enter Nirvana. In this way, the demon king repeatedly hoped for the Asura assembly, but the Asuras, due to the power of the Buddha's divine blessing, were unaware of the demon king's hopes. The demon king immediately harbored malice towards the Buddha and all the Asuras, and said, 'Look, Gautama alone, within my realm, has attained liberation and cannot be turned back. I am completely free in the desire realm. These vulgar and lowly animal-like Asuras do not accept my teachings. I should cause them to suffer great decline and harm, making them quickly abandon the palaces they govern. Then, I should use my supernatural powers to lead my retinue to see Gautama.' He also surrounded himself with ministers, brave generals, left and right armies, men, women, and children, using the first and most excellent five kinds of music to play, tease, sing, and dance. All the clothing and adornments, various precious jewels, fragrant flowers, banners, and canopies, with harmonious sounds, should be quickly prepared to go see Gautama. Now, I will also lead my wives, concubines, and the masses of men and women, surrounded by the first and most excellent demonic supernatural powers, playing with the five kinds of harmonious music, to go see Gautama.

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曇。何以故？唯除瞿曇，諸餘大眾天、龍、乾闥婆、人及阿修羅等，世間大眾悉令迷惑，當以堅牢欲網而羅網之，于生死大海不令速度，是故詣彼。餘者留住守此宮殿。」

時魔波旬即將九百六十萬頻婆羅眷屬、男夫婦女、童男童女、大臣左右，以魔境界神通加持，作第一最勝五音伎樂歌舞調戲，一切所有令人多喜生染著者悉具備之。

時魔波旬住彼諸宮告言：「悉出，往詣彼所。」而複合掌說偈頌曰：

「唯佛盡除諸煩惱，　　唯佛能化諸世間， 　唯佛能然正法燈，　　三界中最我歸依。」

爾時，魔王既作如是魔之神通境界力已，從彼宮出以手散華，所散之華於四天下悉作華蓋在空而住，於一切處悉雨種種寶、種種華如雲而下。

當於爾時，世尊仍說住阿蘭若第一義諦。佛告大眾：「汝等一切守攝諸根系心專念莫令馳散。此魔波旬多將諸眾歌舞調戲，五音作樂眾伎和合，又與婦女眷屬大小圍繞而來。」

爾時，魔王與諸眷屬尋即來到佉羅帝山牟尼諸仙所依住處。到佛所已，即于佛上虛空之中化七寶蓋，縱廣七由旬而覆佛頂。復以無價真珠瓔珞嚴置佛上，復以種種眾寶、華香、涂香、末香、天鬘、幢幡、寶蓋、金縷、真珠、瓔珞及五音伎樂，供養世尊。右繞三匝，而說偈言：

【現代漢語翻譯】 現代漢語譯本：曇（tán）。為什麼呢？因為除了瞿曇（Qútán，即釋迦牟尼佛的姓氏），其他所有的大眾，包括天、龍、乾闥婆（qiántápó，一種天神）、人以及阿修羅（āxiūluó，一種非天神）等，世間的大眾都會被迷惑，應當用堅固的慾望之網來羅網他們，使他們在生死大海中不能快速解脫，所以才去那裡。其餘的人留下來守護這座宮殿。」 當時，魔波旬（Móbōxún，佛教中的魔王）即將九百六十萬頻婆羅（pínpóluó，數量單位）眷屬，包括男男女女、童男童女、大臣左右，用魔的境界神通加持，製造出第一最殊勝的五音伎樂歌舞調戲，一切能使人產生喜悅和貪染的事物都具備了。 當時，魔波旬住在那些宮殿里說道：『都出來，前往那裡。』然後合掌說偈頌道： 『只有佛陀才能徹底消除所有煩惱，只有佛陀才能教化所有世間，只有佛陀才能點燃正法之燈，在三界之中我歸依于您。』 那時，魔王施展了這樣的魔的神通境界力量后，從宮殿出來，用手散花，所散的花在四天下都化作花蓋，停留在空中，在所有地方都像下雨一樣降下各種寶物和各種花朵。 當時，世尊仍然在宣說住在阿蘭若（ālánruò，寂靜處）的第一義諦。佛告訴大眾：『你們都要守護好自己的六根，專心繫念，不要讓心散亂。這個魔波旬會帶領許多人歌舞調戲，用五音作樂，各種伎藝一起演奏，又帶著婦女眷屬大小圍繞而來。』 當時，魔王和他的眷屬隨即來到佉羅帝山（Qūluódìshān）牟尼（Móuní，指釋迦牟尼佛）諸仙所居住的地方。到達佛陀所在之處后，就在佛陀上方的虛空中化出一個七寶蓋，縱橫七由旬（yóuxún，長度單位）覆蓋在佛頂。又用無價的珍珠瓔珞裝飾在佛陀身上，又用各種寶物、花香、涂香、末香、天鬘、幢幡、寶蓋、金縷、珍珠、瓔珞以及五音伎樂，供養世尊。右繞三圈，然後說偈頌道：

【English Translation】 English version: 'Tán. Why is that? It is because, except for Gautama (Qútán, the family name of Shakyamuni Buddha), all other beings, including gods, dragons, gandharvas (qiántápó, a type of celestial being), humans, and asuras (āxiūluó, a type of demigod), all the beings in the world will be deluded. They should be ensnared with a firm net of desires, preventing them from quickly escaping the sea of birth and death. Therefore, they go there. The rest should stay and guard this palace.' At that time, Mara Papiyas (Móbōxún, the king of demons in Buddhism) was about to bring nine million six hundred thousand pimbara (pínpóluó, a unit of quantity) of his retinue, including men and women, boys and girls, ministers and attendants, using the power of his demonic realm to create the most excellent five-toned music, singing, dancing, and entertainment. Everything that could cause joy and attachment was prepared. At that time, Mara Papiyas, residing in those palaces, said: 'All of you come out and go there.' Then, with palms joined, he spoke a verse: 'Only the Buddha can completely eliminate all afflictions, only the Buddha can transform all the worlds, only the Buddha can light the lamp of the true Dharma, in the three realms, I take refuge in you.' Then, after the demon king had manifested such demonic powers, he came out of the palace and scattered flowers with his hands. The scattered flowers transformed into flower canopies in the four continents, remaining in the air. In all places, various treasures and flowers rained down like clouds. At that time, the World Honored One was still expounding the supreme truth of dwelling in the aranya (ālánruò, a secluded place). The Buddha told the assembly: 'All of you should guard your six senses, focus your minds, and do not let them wander. This Mara Papiyas will lead many people in singing, dancing, and entertainment, playing five-toned music, with various arts performed together, and he will come surrounded by his women and retinue, both young and old.' At that time, the demon king and his retinue immediately arrived at the place where the Muni (Móuní, referring to Shakyamuni Buddha) and other sages resided on Mount Kharati (Qūluódìshān). Having arrived at the place where the Buddha was, he transformed a seven-jeweled canopy in the space above the Buddha, covering the Buddha's head with a span of seven yojanas (yóuxún, a unit of length). He also adorned the Buddha with priceless pearl necklaces, and offered various treasures, fragrant flowers, scented ointments, powdered incense, heavenly garlands, banners, canopies, golden threads, pearls, necklaces, and five-toned music to the World Honored One. He circumambulated the Buddha three times to the right, and then spoke a verse:

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「我今歸命佛世尊，　　從是終不起噁心， 　瞿曇心定容恕我，　　我當守護佛正法。 　於世更無如世尊，　　憐愍利益眾生者， 　自得解脫令他得，　　是故我歸最勝尊。 　唯佛慈愍一切眾，　　已越生死煩惱山， 　常慈樂度諸眾生，　　今速歸依汝世尊。 　能了有為及無為，　　離二如蓮不著水， 　積德梵行所依身，　　是故我今歸依佛。 　世無寂定無病法，　　清凈常勝伏煩惱， 　唯有正法及涅槃，　　是故歸依無等法。 　於世更無如僧眾，　　和合解脫八丈夫， 　能離一切煩惱縛，　　是故歸依大德僧。 　閑居靜默常一食，　　第一義心恒相應， 　慈悲愍念諸眾生，　　我亦歸依于彼等。 　於三寶種作熾然，　　護養所有佛聲聞， 　我勸一切諸眾生，　　名衣上饌而供養。」

爾時，會中諸來大眾，若天、若人、乾闥婆等同聲贊言：「善哉，善哉！」

爾時，世尊告慧命憍陳如而說偈言：

「我已告汝聲聞眾，　　所有相應求解脫， 　常樂所依四聖種，　　以彼得滿菩提道。 　如樹果繁速自害，　　竹蘆結實亦如是， 　如騾懷𨉃自喪身，　　無智求利亦復然。 　亦如盛夏惡雹雨，　　傷害一切諸苗稼， 　如是貪求利養者，　　必當速失勝菩提。

【現代漢語翻譯】 現代漢語譯本 我今歸命于佛世尊（Buddha-Shakyamuni），從此以後絕不起惡念。 瞿曇（Gotama，佛的姓氏）啊，請您以堅定的心原諒我，我將守護佛陀的正法（Dharma）。 世間再沒有像世尊這樣，憐憫並利益眾生的了。 自己獲得解脫，也令他人獲得解脫，因此我歸依于最殊勝的世尊。 只有佛陀慈悲憐憫一切眾生，已經超越了生死煩惱的大山。 常常慈悲喜樂地度化眾生，現在我迅速歸依于您，世尊。 能夠明瞭一切有為法（conditioned phenomena）和無為法（unconditioned phenomena），遠離二者，如同蓮花不沾水。 積累功德，以清凈的修行作為所依之身，因此我今天歸依佛陀。 世間沒有寂靜、安定、無病之法，只有清凈、常勝、能降伏煩惱的法。 唯有正法（Dharma）和涅槃（Nirvana），因此我歸依于無與倫比的法。 世間再沒有像僧眾（Sangha）這樣，和合解脫的八丈夫（eight noble disciples）。 能夠脫離一切煩惱的束縛，因此我歸依于大德僧。 他們閑居靜默，常持一食，第一義諦（ultimate truth）的心恒常相應。 慈悲憐憫一切眾生，我也歸依於他們。 對於三寶（佛、法、僧）的種子，使其熾盛增長，護養所有佛陀的聲聞弟子（Sravaka）。 我勸一切眾生，用美好的衣物和上等的食物來供養他們。 當時，會中所有來參加的大眾，無論是天人、還是乾闥婆（Gandharva，天上的樂神）等，都同聲讚歎說：『太好了，太好了！』 當時，世尊告訴慧命憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）並說了偈語： 『我已經告訴你們這些聲聞弟子，所有相應于求解脫的，常常樂於依止四聖種（four noble lineages）。 依靠它們可以圓滿菩提之道（Bodhi）。』 『如同樹木果實繁多反而會自我損害，竹子和蘆葦結實也是這樣。 如同騾子懷胎反而會喪失生命，沒有智慧而貪求利益也是這樣。』 『也如同盛夏的惡劣冰雹雨，傷害一切莊稼苗木。 像這樣貪求利養的人，必定會迅速失去殊勝的菩提。』

【English Translation】 English version I now take refuge in the World Honored One, the Buddha (Buddha-Shakyamuni), from this moment on, I will never give rise to evil thoughts. O Gotama (Gotama, the Buddha's family name), with a steadfast heart, please forgive me, I shall protect the Buddha's true Dharma (Dharma). There is no one in the world like the World Honored One, who has compassion and benefits all beings. Having attained liberation oneself, and also leading others to liberation, therefore I take refuge in the most supreme World Honored One. Only the Buddha has compassion for all beings, having already transcended the great mountain of birth, death, and afflictions. Always with compassion and joy, liberating all beings, now I quickly take refuge in you, World Honored One. Able to understand all conditioned phenomena (conditioned phenomena) and unconditioned phenomena (unconditioned phenomena), being apart from both, like a lotus not attached to water. Accumulating merits, with pure practice as the basis of one's being, therefore today I take refuge in the Buddha. In the world, there is no peace, stability, or freedom from illness, only the pure, ever-victorious Dharma that can subdue afflictions. Only the true Dharma (Dharma) and Nirvana (Nirvana), therefore I take refuge in the incomparable Dharma. There is no one in the world like the Sangha (Sangha), the eight noble disciples (eight noble disciples) who are in harmony and liberated. Able to break free from all the bonds of afflictions, therefore I take refuge in the virtuous Sangha. They dwell in quiet solitude, always eating one meal a day, their minds constantly in accordance with the ultimate truth (ultimate truth). With compassion and pity for all beings, I also take refuge in them. For the seeds of the Three Jewels (Buddha, Dharma, Sangha), making them flourish and grow, protecting all the Sravaka (Sravaka) disciples of the Buddha. I urge all beings to offer them fine clothing and the best food. At that time, all the great assembly who had come, whether they were gods, humans, or Gandharvas (Gandharva, celestial musicians), all praised in one voice, saying: 'Excellent, excellent!' At that time, the World Honored One told the venerable Ajnatakaundinya (Ajnatakaundinya, one of the Buddha's first five disciples) and spoke in verse: 'I have already told you, my Sravaka disciples, all who are in accordance with seeking liberation, always delight in relying on the four noble lineages (four noble lineages). Relying on them, one can perfect the path to Bodhi (Bodhi).' 'Like a tree with too many fruits that harms itself, so too with bamboo and reeds when they bear fruit. Like a mule that loses its life when pregnant, so too is it with those who seek profit without wisdom.' 'Also like the harsh hail storms of summer, which harm all the crops and seedlings. Those who greedily seek profit and gain, will surely quickly lose the supreme Bodhi.'

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又如諸樹華開敷，　　而復為火所焚燒， 　如是貪求利養者，　　亦當退失菩提道。 　若有比丘得供養，　　樂求利養堅著者， 　於世更無如此惡，　　故令不得解脫道， 　如是貪求利養者，　　既得道已還復失。」

爾時，魔王聞說偈已，即自念言：「沙門瞿曇知我虛偽詐現歸依。」羞愧默然，退坐一面聽法而住。魔諸婦女諸根形貌容狀光色，皆悉枯悴變成惡色，背僂跛躄醜陋弊惡。所有男夫都不復能歌舞調戲，五音作樂皆悉閉塞不能出聲，卻坐一面，聽法而住。

大方等大集經月藏分諸阿修羅詣佛所品第三

爾時，月藏菩薩摩訶薩為欲攝化諸眾生故，說月幢月咒句之時，于彼四大阿修羅王所治之處，一切所有草木、華果、眾寶、瓔珞莊嚴之事，衣服、臥具皆悉變成半月而現。彼等諸事迭相掁觸出五音聲，所有鼓貝箜篌箏笛具足作樂，彼等音中亦復演出如是偈句：

「唯佛化導以安隱，　　並眾住在佉羅山， 　于臭煩惱拔眾生，　　為其說法永斷除。 　凡夫悉墮生死海，　　煩惱駛河起波浪， 　三有更無哀愍者，　　如牟尼尊慈善心。 　多眾聚集一方所，　　天人鳩槃龍夜叉， 　悉依佉羅帝山所，　　于諸苦畏求解脫。 　我等俱時速詣彼，　　為欲聽聞正法故， 　魔

【現代漢語翻譯】 現代漢語譯本 又如各種樹木開花，卻又被火焚燒， 像這樣貪求名利供養的人，也會退失菩提道。 如果有比丘得到供養，卻貪圖名利執著不放， 世上再沒有比這更惡劣的了，因此不能得到解脫之道， 像這樣貪求名利的人，即使得到道也會再次失去。

當時，魔王聽到這偈語后，心中暗想：『沙門瞿曇（釋迦牟尼佛）知道我虛偽詐裝歸依。』感到羞愧，默默地退到一旁聽法。 魔王的那些婦女，容貌、形體、光澤都變得枯槁，變成醜陋的顏色，駝背、跛腳、醜陋不堪。 所有的男人們都不能再歌舞嬉戲，五種樂器都閉塞不能發出聲音，退到一旁聽法。

《大方等大集經·月藏分·諸阿修羅詣佛所品第三》

當時，月藏菩薩摩訶薩（Mahāsattva，偉大的菩薩）爲了攝受教化眾生，在宣說月幢月咒句的時候，在四大阿修羅王（Asura，一種神道生物）所統治的地方，所有草木、花果、珍寶、瓔珞裝飾，衣服、臥具都變成半月形狀顯現。 這些事物互相碰撞發出五種聲音，所有的鼓、貝、箜篌、箏、笛都演奏音樂，這些聲音中也演說出這樣的偈語：

『只有佛陀的教化才能使人安穩，和大眾一起住在佉羅山（Khara Mountain）， 從臭穢的煩惱中拔出眾生，為他們說法永遠斷除煩惱。 凡夫都沉溺在生死苦海中，煩惱的急流掀起波浪， 三界中再沒有憐憫眾生的人，只有牟尼尊（釋迦牟尼佛）有慈善之心。 眾多天人、鳩槃荼（Kumbhāṇḍa，一種惡鬼）、龍、夜叉（Yakṣa，一種守護神）聚集在一個地方， 都依止在佉羅帝山（Kharadī Mountain），從各種苦難恐懼中求解脫。 我們一起快速前往那裡，爲了聽聞正法， 魔』

【English Translation】 English version It is like various trees blooming, yet they are burned by fire, Likewise, those who greedily seek gain and offerings will also lose the Bodhi path. If a Bhikṣu (monk) receives offerings, yet clings to the desire for gain and offerings, There is nothing more evil in the world, thus they cannot attain the path of liberation, Those who greedily seek gain, even if they attain the path, will lose it again.

At that time, the Māra (demon king), having heard the verses, thought to himself: 'The Śramaṇa Gautama (Buddha) knows that I am falsely pretending to take refuge.' Ashamed, he silently retreated to one side to listen to the Dharma. The Māra's women, their appearances, forms, and radiance all withered, turning into ugly colors, hunchbacked, lame, and unsightly. All the men could no longer sing, dance, or play, the five musical instruments were all blocked and could not produce sound, they retreated to one side to listen to the Dharma.

The Mahāvaipulya Mahāsaṃnipāta Sūtra, Moon Store Division, Chapter Three: The Asuras Going to the Buddha's Place

At that time, the Bodhisattva Mahāsattva (great Bodhisattva) Candra-garbha (Moon Store), in order to gather and transform all sentient beings, when reciting the Moon Banner Moon Mantra, in the places ruled by the four great Asura (a type of demigod) kings, all the grass, trees, flowers, fruits, treasures, jeweled ornaments, clothing, and bedding all transformed into half-moon shapes. These things collided with each other, producing five sounds, all the drums, conches, harps, zithers, and flutes played music, and from these sounds, such verses were also spoken:

'Only the Buddha's teachings can bring peace, and together with the assembly, they dwell on Khara Mountain, Pulling sentient beings out of the foulness of afflictions, teaching them the Dharma to forever cut off afflictions. Ordinary beings are all drowning in the sea of birth and death, the swift river of afflictions raises waves, In the three realms, there is no one who pities sentient beings, only the Muni (Buddha) has a compassionate heart. Many beings gather in one place, Devas (gods), Kumbhāṇḍas (a type of demon), Nāgas (dragons), and Yakṣas (a type of guardian spirit), All rely on Kharadī Mountain, seeking liberation from all suffering and fear. Let us quickly go there together, for the sake of hearing the true Dharma, Māra'

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王不久或來此，　　而為我等作留難。 　一心聽受勝妙法，　　于彼凈心得大福， 　以福長壽除諸怨，　　於世常受威德樂。 　若以此福求解脫，　　斷諸煩惱得羅漢， 　及斷諸緣作辟支，　　亦能成佛具諸樂。 　如是當得無有疑，　　是故速舍諸緣縛， 　一切當起清凈心，　　速到佛所修供養。 　從此賢劫初以來，　　未有如是大眾集， 　於後久遠彌勒興，　　我等不得許時壽。」

爾時，于彼四阿修羅城邑宮殿，有如是事，以菩薩力莊嚴加持故，聞是句義皆生信心，各各于其城邑宮殿雲集一處，共相謂言：「今當於此欲有何事？所以者何？我等昔來未曾見者今得見之，昔未聞者今得聞之，無人知者。」

時魔波旬從己宮下欲禮佛故而往散華，所散之華於四天下皆作華雨。當雨之時，於四阿修羅城邑宮殿，遍一切處皆悉變作最極臭穢，及惡煙塵灰土𡓄𡋯處處盈滿，蚊虻、蛇蝎、諸惡毒蠅亦復悉滿，憂愁惱亂不可愛樂。

當於爾時，諸阿修羅城邑宮殿皆悉黑闇，一切阿修羅男夫婦女、童男童女，悉懷最極憂愁惱亂不樂住彼，各于巷陌迭相雲集，至己王所在前住立。阿修羅王見諸衰害極增憂惱，毗摩質多羅阿修羅王，與諸眷屬及所治處一切阿修羅男夫婦女、童男童女，波羅陀阿修羅

【現代漢語翻譯】 現代漢語譯本：國王可能很快會來這裡，為我們製造障礙。 一心一意地聽受殊勝微妙的佛法，以清凈的心獲得巨大的福報。 憑藉福報可以長壽，消除一切怨恨，在世間常常享受威德和快樂。 如果用這福報來求解脫，就能斷除一切煩惱，證得阿羅漢果（梵語：Arhat，意為斷絕煩惱，不再輪迴的聖者）， 以及斷除一切因緣，成為辟支佛（梵語：Pratyekabuddha，意為獨自覺悟，不需他人教導而開悟的聖者），也能成就佛果，具足一切快樂。 像這樣應當毫無疑問地獲得，所以要迅速捨棄一切因緣的束縛， 大家應當生起清凈的心，迅速到佛陀所在之處修習供養。 從這個賢劫（梵語：Bhadrakalpa，佛教宇宙觀中的一個時間單位）開始以來，從未有如此盛大的集會， 在未來久遠之後，彌勒佛（梵語：Maitreya，未來佛）將會出現，我們可能無法活到那個時候。」

那時，在四個阿修羅（梵語：Asura，意為非天，一種神道眾生）的城邑宮殿中，發生了這樣的事情，由於菩薩（梵語：Bodhisattva，意為追求覺悟的修行者）的力量加持，聽到這些話語都生起了信心，各自在自己的城邑宮殿聚集一處，互相說道：『現在這裡將要發生什麼事呢？這是為什麼呢？我們過去從未見過的事情現在見到了，過去從未聽過的事情現在聽到了，沒有人知道這是怎麼回事。』

當時，魔王波旬（梵語：Mara Papiyas，意為破壞修行，障礙解脫的魔王）從自己的宮殿下來，想要禮拜佛陀，所以前去散花，所散的花在四天下（佛教宇宙觀中的一個世界）都變成了花雨。當花雨降落時，在四個阿修羅的城邑宮殿中，所有地方都變成了極其臭穢，以及惡煙塵土瀰漫，蚊子、虻蟲、蛇蝎、各種惡毒的蒼蠅也到處都是，令人憂愁煩惱，無法喜愛。

當時，所有的阿修羅城邑宮殿都變得黑暗，所有的阿修羅男男女女、男孩女孩，都感到極其憂愁煩惱，不願住在那裡，各自在街巷中聚集，來到自己的國王面前站立。阿修羅王看到各種衰敗的景象，更加憂愁煩惱，毗摩質多羅（梵語：Vemacitrin，阿修羅王名）阿修羅王，和他的眷屬以及他所統治的地方的所有阿修羅男男女女、男孩女孩，波羅陀（梵語：Balahada，阿修羅王名）阿修羅

【English Translation】 English version: The king may soon come here and create obstacles for us. Listen wholeheartedly to the supreme and wonderful Dharma (Sanskrit: Dharma, meaning the teachings of the Buddha), and with a pure heart, gain great blessings. With blessings, one can have longevity, eliminate all resentment, and constantly enjoy power and happiness in the world. If one uses these blessings to seek liberation, one can cut off all afflictions and attain the Arhat (Sanskrit: Arhat, meaning a saint who has cut off afflictions and is no longer in the cycle of rebirth) fruit, and also cut off all causes and conditions to become a Pratyekabuddha (Sanskrit: Pratyekabuddha, meaning a self-enlightened one who does not need a teacher), and can also achieve Buddhahood, possessing all happiness. Like this, one should obtain it without any doubt, so quickly abandon all the bonds of causes and conditions, Everyone should generate a pure heart and quickly go to where the Buddha is to practice offerings. Since the beginning of this Bhadrakalpa (Sanskrit: Bhadrakalpa, a unit of time in Buddhist cosmology), there has never been such a grand gathering, In the distant future, Maitreya (Sanskrit: Maitreya, the future Buddha) will appear, and we may not live to that time.」

At that time, in the four Asura (Sanskrit: Asura, meaning non-god, a type of divine being) cities and palaces, such things happened. Due to the power and blessing of the Bodhisattva (Sanskrit: Bodhisattva, meaning a practitioner seeking enlightenment), hearing these words, they all generated faith. Each gathered in their own cities and palaces, and said to each other: 『What is going to happen here now? Why is this? We have never seen what we see now, and we have never heard what we hear now, and no one knows what is going on.』

At that time, Mara Papiyas (Sanskrit: Mara Papiyas, meaning the demon king who destroys practice and hinders liberation) descended from his palace, wanting to pay homage to the Buddha, so he went to scatter flowers. The flowers he scattered turned into flower rain in the four continents (a world in Buddhist cosmology). When the flower rain fell, in the four Asura cities and palaces, all places turned into extreme stench, and foul smoke and dust filled the air. Mosquitoes, horseflies, scorpions, and all kinds of poisonous flies were everywhere, causing worry and distress, making it unlovable.

At that time, all the Asura cities and palaces became dark, and all the Asura men and women, boys and girls, felt extremely worried and distressed, unwilling to live there. They gathered in the streets and alleys, and stood before their king. The Asura king, seeing all the signs of decline, became even more worried and distressed. Vemacitrin (Sanskrit: Vemacitrin, name of an Asura king) the Asura king, along with his family and all the Asura men and women, boys and girls in his domain, and Balahada (Sanskrit: Balahada, name of an Asura king) the Asura

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王、跋持毗盧遮那阿修羅王，與諸眷屬及所治處男夫婦女、童男童女，向羅睺羅阿修羅王所治城邑聚落宮殿。見彼如是諸惡惱亂蚊虻蛇蝎毒蠅等已，三阿修羅王俱至羅睺羅阿修羅王所，於前住立。

毗摩質多阿修羅王，請問羅睺羅阿修羅王，而說偈言：

「一切修羅諸宮殿，　　猶如地獄等無異， 　熱風暴起來至此，　　一切狀似火燒焚， 　所有樹林諸果實，　　悉皆墮落在於地。 　諸有蓮華及浴池，　　草苗眾華悉枯竭， 　煙塵𡓄𡋯於我等，　　阿修羅城諸宮殿， 　及有蚊虻蚤惡蠅，　　無量諸惡毒蟲等。 　今聞如是眾惡聲，　　眾生多惱不喜樂， 　諸阿修羅受此苦，　　悉為飢渴所逼惱， 　苦逼無所可歸依，　　一切驚怖心焦枯， 　生死畏等誰威力，　　而不利益我天龍， 　以何方便令休息，　　如是種種怖畏事？ 　非是惡龍來至此，　　降伏我等阿修羅？」

爾時，羅睺羅阿修羅王說偈答言：

「阿修羅輩汝諦聽，　　我等昔日具安樂， 　五欲所須皆稱意，　　神通勇健有大力， 　所持弓刀及箭槊，　　罥索矛䂎劍輪等， 　一切今當悉退落，　　城邑巷陌盡茫然。 　男夫婦女先兇健，　　顏色端正有勢力， 　悉與諸天共齊等，　　於今時中定當盡。 　命盡

【現代漢語翻譯】 現代漢語譯本 跋持毗盧遮那阿修羅王（Barchi Virochana Asura Raja，阿修羅王名），與他的眷屬以及他所統治的丈夫、婦女、男孩和女孩，前往羅睺羅阿修羅王（Rahu Asura Raja，阿修羅王名）所統治的城邑、村落和宮殿。他們看到那裡有各種惡劣的騷擾，如蚊子、牛虻、蛇、蝎子、毒蠅等，三位阿修羅王一同來到羅睺羅阿修羅王那裡，站在他面前。 毗摩質多阿修羅王（Vimacitra Asura Raja，阿修羅王名）向羅睺羅阿修羅王請問，並說了以下偈語： 『一切修羅的宮殿，都像地獄一樣沒有差別，熱風暴起吹到這裡，一切都像被火焚燒一樣。所有的樹林和果實，都全部掉落在地上。蓮花和浴池，草苗和花朵都枯竭了。煙塵籠罩著我們，阿修羅城的宮殿，以及蚊子、牛虻、跳蚤、惡蠅，無數的毒蟲等。現在聽到這些惡劣的聲音，眾生多受煩惱，不快樂。阿修羅們遭受這樣的痛苦，都被飢渴所逼迫，痛苦逼迫無處可歸，一切都驚恐不安，心焦枯竭。生死畏懼等，是誰的力量，而不利益我們天龍？用什麼方法才能讓這些恐怖的事情停止？難道是惡龍來到這裡，降伏我們阿修羅嗎？』 這時，羅睺羅阿修羅王用偈語回答說： 『阿修羅們，你們仔細聽著，我們過去曾經安樂，五欲的需求都稱心如意，神通勇猛，有強大的力量。所持的弓、刀、箭、矛，繩索、長矛、劍輪等，一切現在都將衰退，城邑和街道都將變得茫然。以前強壯的丈夫和婦女，容貌端正，有勢力，和諸天一樣，現在這個時候必定會衰竭。生命終結，

【English Translation】 English version King Barchi Virochana Asura Raja (an Asura king), along with his retinue and the husbands, wives, boys, and girls under his rule, went to the cities, villages, and palaces ruled by Rahu Asura Raja (an Asura king). Seeing the various evil disturbances there, such as mosquitoes, horseflies, snakes, scorpions, and poisonous flies, the three Asura kings together went to Rahu Asura Raja and stood before him. King Vimacitra Asura Raja (an Asura king) asked Rahu Asura Raja and spoke the following verses: 'All the palaces of the Asuras are no different from hell. Hot winds rise and blow here, everything is like being burned by fire. All the forests and fruits have all fallen to the ground. The lotuses and bathing ponds, the grass and flowers have all withered. Smoke and dust cover us, the palaces of the Asura city, as well as mosquitoes, horseflies, fleas, evil flies, and countless poisonous insects. Now hearing these evil sounds, sentient beings suffer much distress and are not happy. The Asuras suffer such pain, all are tormented by hunger and thirst, and are forced to have nowhere to turn. All are terrified, their hearts withered. The fear of life and death, whose power is it that does not benefit us, the dragons and gods? What method can stop these terrifying things? Is it an evil dragon that has come here to subdue us Asuras?' At that time, Rahu Asura Raja answered in verses: 'Asuras, listen carefully, we were once happy, all our desires were fulfilled, we had magical powers, courage, and great strength. The bows, knives, arrows, spears, ropes, lances, and sword wheels that we held, all will now decline. The cities and streets will become desolate. The husbands and wives who were once strong, with handsome appearances and power, equal to the gods, will surely decline at this time. Life will end,

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眾生白法盡，　　羞恥慚愧解心盡， 　及聰明人所知盡，　　巧行與善聖智盡， 　苗稼及諸華藥盡，　　果味等盡諸戒盡， 　所欲稱意音樂盡，　　眾寶衣服飲食盡， 　喜樂事盡人天盡，　　夜叉乾闥修羅盡， 　婆羅門種剎利盡，　　並諸毗舍首陀盡。 　惟共諸惡眾生等，　　非聖諂曲殺盜淫， 　妄語兩舌綺惡口，　　貪恚膽佞癡邪見， 　儉短增長及飢渴，　　愛離怨會與捕獵， 　見他得利生嫉忌，　　割截斬斫諸破壞， 　毒害刀槊劍輪增，　　面目流淚憂悲苦。 　蚊虻惡風及煙塵，　　斯等並來為觸惱， 　地獄畜生與餓鬼，　　是等境界大苦海， 　此非善行相應時，　　唸唸退失於正見。 　白業之人惡事增，　　如是眾惡皆興盛， 　是阿修羅盡時至，　　唯無等乘能遮止。」

爾時，波羅陀阿修羅王白羅睺羅阿修羅王，說偈問言：

「唯王為諸眾生故，　　常勤精進修諸法， 　具大福德神通力，　　及以智慧莊嚴身。 　此是何力誰所作，　　欲滅我等阿修羅； 　誰能救護於我等？　　當禮敬彼而歸依。」

爾時，羅睺羅阿修羅王說偈答言：

「此非釋梵天王力，　　亦非自在那羅延， 　又非夜叉及龍神，　　惟除魔王欲自在。 　昔惱諸龍亦如是，　　大

【現代漢語翻譯】 現代漢語譯本 眾生所擁有的善良品性都消失殆盡，羞恥心和慚愧心也完全喪失， 聰明人的智慧也消失殆盡，巧妙的修行和聖賢的智慧也消失殆盡， 莊稼和各種花草藥物都消失殆盡，水果的味道等也都消失殆盡，戒律也消失殆盡， 所希望的稱心如意的音樂消失殆盡，各種珍寶、衣服和食物也都消失殆盡， 喜悅和快樂的事情消失殆盡，人界和天界也都消失殆盡，夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）和阿修羅（Asura，一種好戰的神）也都消失殆盡， 婆羅門（Brahmana，祭司種姓）種姓和剎帝利（Kshatriya，武士種姓）種姓也都消失殆盡，還有毗舍（Vaishya，商人種姓）和首陀羅（Shudra，奴隸種姓）也都消失殆盡。 只剩下那些邪惡的眾生，他們不聖潔，諂媚虛偽，殺生、偷盜、邪淫， 妄語、兩舌、花言巧語、惡語傷人，貪婪、嗔恨、膽怯、奸佞、愚癡和邪見， 吝嗇、短缺、增長和飢渴，愛別離、怨憎會和捕獵， 看到別人得到利益就心生嫉妒，割截、斬殺、破壞， 毒害、刀槍劍戟等武器增多，人們面目流淚，憂愁悲傷痛苦。 蚊子、蒼蠅、惡風和煙塵，這些都來侵擾人們， 地獄、畜生和餓鬼，這些都是巨大的苦海， 這不是與善行相應的時期，人們的正確見解唸唸退失。 行善的人的惡行增多，各種惡事都興盛起來， 這是阿修羅（Asura）滅亡的時候到了，只有無上的佛法才能阻止這一切。」

這時，波羅陀（Parada）阿修羅王對羅睺羅（Rahula）阿修羅王說偈問道：

『大王您爲了眾生的緣故，常常勤奮精進地修行各種佛法， 具有大福德、神通力和智慧，以此來莊嚴自身。 這是什麼力量，是誰所為，想要滅絕我們阿修羅（Asura）？ 誰能救護我們？我們應當禮敬他並歸依他。』

這時，羅睺羅（Rahula）阿修羅王說偈回答道：

『這不是釋提桓因（Sakra devanam Indra，天帝）的力量，也不是自在天（Mahesvara）和那羅延（Narayana，毗濕奴神）的力量， 也不是夜叉（Yaksha）和龍神的力量，只有魔王（Mara）想要自在。 過去惱害龍族也是這樣，大

【English Translation】 English version All the good qualities of sentient beings are exhausted, and the sense of shame and remorse is completely lost, The wisdom of intelligent people is also exhausted, and skillful practice and the wisdom of the sages are also exhausted, Crops and various flowers and medicinal herbs are exhausted, the taste of fruits and so on are also exhausted, and the precepts are exhausted, The desired and satisfactory music is exhausted, and all kinds of treasures, clothes, and food are also exhausted, Joy and happiness are exhausted, the human realm and the heavenly realm are also exhausted, Yakshas (a type of guardian deity), Gandharvas (celestial musicians), and Asuras (a type of warlike deity) are also exhausted, The Brahmin (priest caste) caste and the Kshatriya (warrior caste) caste are also exhausted, and the Vaishya (merchant caste) and Shudra (slave caste) are also exhausted. Only those evil beings are left, they are unholy, flattering and hypocritical, killing, stealing, and engaging in sexual misconduct, Lying, double-tongued, flowery language, abusive language, greed, hatred, cowardice, treachery, ignorance, and wrong views, Stinginess, shortage, increase, and hunger and thirst, love separation, resentment, and hunting, Seeing others gain benefits, they become jealous, cutting, killing, and destroying, Poisoning, knives, spears, swords, and other weapons increase, people's faces are tearful, worried, sad, and in pain. Mosquitoes, flies, evil winds, and dust, these all come to harass people, Hell, animals, and hungry ghosts, these are all great seas of suffering, This is not a time corresponding to good deeds, and people's correct views are constantly lost. The evil deeds of those who do good increase, and all kinds of evil things flourish, This is the time when the Asuras (Asura) are about to perish, and only the supreme Dharma can stop all of this.」

At this time, King Parada Asura said to King Rahula Asura in verse:

『O King, for the sake of sentient beings, you always diligently practice various Dharmas, Possessing great merit, supernatural powers, and wisdom, to adorn yourself. What is this power, and who is it that wants to exterminate us Asuras (Asura)? Who can protect us? We should pay homage to him and take refuge in him.』

At this time, King Rahula Asura replied in verse:

『This is not the power of Sakra devanam Indra (the king of gods), nor the power of Mahesvara (Shiva) and Narayana (Vishnu), Nor is it the power of Yakshas (Yaksha) and dragon gods, only Mara (the demon king) wants to be free. In the past, the dragons were also troubled like this, great

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仙瞿曇為斷除， 　我等禮彼瞿曇仙，　　能施我等安樂故。」

爾時，跋持毗盧遮那阿修羅王以偈問言：

「為是天人龍夜叉，　　能施一切安樂者， 　彼何神通精進力，　　為當方便造幻惑， 　於何法中得自在，　　何誰能受彼教敕， 　為于魔力得解脫，　　而得何力使其然？」

爾時，羅睺羅阿修羅王以偈答言：

「昔見端正大沙門，　　端坐菩提樹陰影， 　魔將軍眾而詣彼，　　以慈悲力速降伏。 　于彼得成勝菩提，　　超過一切諸天眾， 　具大慈悲入涅槃，　　故能枯竭眾苦海。 　此諸仙中最勝幢，　　具足十力眾生藥， 　釋梵自在修羅仙，　　欲自在魔那羅延， 　悉禮于彼作歸處，　　是人能示眾解脫， 　于諸一切三界中，　　超勝所有諸天眾。 　調伏寂靜降諸根，　　樂寂七聖財莊嚴， 　安住涅槃到彼岸，　　悉能枯竭煩惱海。 　是故我等一切眾，　　悉歸能滅諸苦者， 　皆持種種妙香花，　　各各合掌而求請。」

爾時，羅睺羅、毗摩質多羅、波羅陀、跋持毗盧遮那四阿修羅王，及男夫婦女、童男童女，所有一切阿修羅眾皆悉雲集，有以燒香供養禮佛而求請者；有持種種雜色妙華，有持種種摩尼寶珠，有持種種幢幡、寶蓋、金縷、真珠、瓔珞、

【現代漢語翻譯】 現代漢語譯本 『仙人瞿曇爲了斷除（煩惱），我們禮敬那位瞿曇仙人，因為他能給予我們安樂。』

那時，跋持毗盧遮那（Bhadra-Virocana）阿修羅王用偈頌問道：

『是天人、龍還是夜叉，能給予一切安樂？他擁有什麼樣的神通和精進力？是運用方便法門製造幻象嗎？他在哪種法中獲得自在？誰能接受他的教誨？他是如何從魔力中解脫的？又是什麼力量使他如此？』

那時，羅睺羅（Rāhula）阿修羅王用偈頌回答說：

『我曾見到一位端正的大沙門（śramaṇa），端坐在菩提樹的樹蔭下，魔王率領眾魔前去，卻被他以慈悲之力迅速降伏。他在那裡成就了殊勝的菩提（bodhi），超越了一切諸天。他具足大慈悲，進入涅槃（nirvāṇa），因此能夠枯竭眾苦之海。 這位仙人中最殊勝的旗幟，具足十力（daśabala），是眾生的良藥。釋（Śakra）、梵（Brahmā）、自在天（Īśvara）、修羅（asura）仙人，欲自在天（Kāmadeva）、魔（Māra）、那羅延（Nārāyaṇa），都禮敬他，以他為歸宿。這個人能夠指示眾生解脫之道，在一切三界（trailokya）中，超越所有諸天。 他調伏寂靜，降伏諸根，樂於寂靜，以七聖財（sapta-ārya-dhana）莊嚴自身，安住于涅槃，到達彼岸，能夠枯竭煩惱之海。 因此，我們一切眾生，都歸依于能滅除諸苦的人，都拿著各種美妙的香花，各自合掌祈求。』

那時，羅睺羅、毗摩質多羅（Vemacitrin）、波羅陀（Prahlāda）、跋持毗盧遮那四位阿修羅王，以及男男女女、童男童女，所有一切阿修羅眾都聚集在一起，有的燒香供養禮佛祈求，有的拿著各種雜色妙花，有的拿著各種摩尼寶珠，有的拿著各種幢幡、寶蓋、金縷、真珠、瓔珞。

【English Translation】 English version 'The sage Gautama, for the sake of cutting off (afflictions), we pay homage to that sage Gautama, because he can bestow happiness upon us.'

Then, Bhadra-Virocana, the Asura king, asked in verse:

'Is it a deva, a nāga, or a yaksha who can bestow all happiness? What kind of supernatural powers and diligence does he possess? Is he using skillful means to create illusions? In which dharma does he attain freedom? Who can receive his teachings? How did he get liberated from the power of Mara? And what power makes him so?'

Then, Rāhula, the Asura king, answered in verse:

'I once saw a handsome great śramaṇa, sitting upright under the shade of the Bodhi tree. The general of Mara and his host approached him, but he quickly subdued them with the power of compassion. There, he attained supreme bodhi, surpassing all the devas. He is full of great compassion and has entered nirvana, thus able to dry up the ocean of suffering. This most excellent banner among the sages, possessing the ten powers (daśabala), is the medicine for all beings. Śakra, Brahmā, Īśvara, the asura sages, Kāmadeva, Mara, and Nārāyaṇa, all pay homage to him and take refuge in him. This person can show the path to liberation for all beings, and in all the three realms (trailokya), he surpasses all the devas. He is tamed and peaceful, subduing his senses, delighting in tranquility, adorned with the seven noble treasures (sapta-ārya-dhana), dwelling in nirvana, having reached the other shore, and able to dry up the ocean of afflictions. Therefore, all of us take refuge in the one who can extinguish all suffering, holding various wonderful fragrant flowers, each with palms joined in supplication.'

At that time, the four Asura kings, Rāhula, Vemacitrin, Prahlāda, and Bhadra-Virocana, along with men, women, boys, and girls, all the Asura hosts gathered together. Some offered incense and paid homage to the Buddha, seeking blessings; some held various colorful and wonderful flowers; some held various mani jewels; some held various banners, canopies, golden threads, pearls, and necklaces.

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衣服，以用奉佛而求請者；有持種種箏瑟、箜篌、簫笛、鼓吹五音作樂，供養禮拜求請佛者。

羅睺羅阿修羅王以己神通境界之力，大身遊戲兩手執持帝釋毗楞伽摩尼寶鬘，頭面禮拜遙奉世尊。說偈贊曰：

「佛為眾生樂，　　久修諸苦行， 　憐愍一切眾，　　愿亦愍我等。 　忍辱如大地，　　悲愍諸眾生， 　休息諸濁惡，　　愍覆於我等。 　佛度諸畏訖，　　得於無上智， 　等心於眾生，　　愿愍阿修羅。 　佛以八聖船，　　度脫苦眾生， 　涅槃味充飽，　　慈念阿修羅。 　佛于諸眾生，　　不恥惡種姓， 　一切如赤子，　　是故歸依佛。」

爾時，毗摩質多羅阿修羅王以兩手捧持一切諸天登祚所著摩尼寶鬘，頭面作禮，以偈贊曰：

「勝過天龍眾，　　修羅鳩槃茶， 　盡除諸煩惱，　　心意所作惡， 　降伏業苦道，　　而到于彼岸。 　遠離於有想，　　及無想眾生， 　悲念眾生故，　　不入于涅槃。 　為諸眾生故，　　能忍一切苦， 　視於諸眾生，　　如母念一子， 　愿愍於此等，　　苦處灑悲水。 　休息苦惱觸，　　煩惱水所溺， 　起發堅勇者，　　愿救眾生苦。 　念今苦苦至，　　為魔力所壞， 　苦觸阿修羅，　　愿灑大悲水。 　眾生若於佛，

【現代漢語翻譯】 現代漢語譯本 有人用衣服供奉佛陀以求庇佑；有人持各種箏瑟、箜篌、簫笛、鼓吹等五音之樂，供養禮拜佛陀以求庇佑。 羅睺羅（Rāhula）阿修羅王（Asura King），以自身神通境界之力，巨大的身軀嬉戲般地用雙手執持帝釋（Indra）的毗楞伽摩尼寶鬘（Vairambha Mani，一種珍貴的寶珠），頭面禮拜，遙向世尊（Buddha）致敬。並以偈頌讚嘆道： 『佛陀為眾生帶來快樂， 長久修行各種苦行， 憐憫一切眾生， 愿也憐憫我們。 忍辱如同大地， 悲憫所有眾生， 平息各種污濁邪惡， 慈悲庇護我們。 佛陀度脫一切恐懼， 獲得無上智慧， 以平等心對待眾生， 愿憐憫阿修羅。 佛陀以八聖道之船， 度脫受苦眾生， 以涅槃之味使之飽足， 慈悲關懷阿修羅。 佛陀對待所有眾生， 不嫌棄惡劣的種姓， 視一切如赤子， 因此我歸依佛陀。』 這時，毗摩質多羅（Vemacitrin）阿修羅王，用雙手捧持一切諸天登位時所佩戴的摩尼寶鬘，頭面作禮，以偈頌讚嘆道： 『勝過天龍眾（Devas and Nagas）， 修羅（Asura）鳩槃茶（Kumbhanda）， 徹底消除各種煩惱， 心中所造的惡業， 降伏業報的痛苦之道， 到達彼岸。 遠離有想（with perception）和無想（without perception）的眾生， 因悲憫眾生， 而不入涅槃。 爲了眾生， 能忍受一切痛苦， 看待所有眾生， 如同母親思念獨子， 愿憐憫這些， 在苦難中灑下悲憫之水。 平息苦惱的觸碰， 被煩惱之水淹沒， 發起堅強勇猛之心， 愿救度眾生之苦。 想到現在苦難降臨， 被魔力所破壞， 苦難觸及阿修羅， 愿灑下大悲之水。 眾生若對佛陀，』

【English Translation】 English version Some offer clothes to the Buddha seeking blessings; others play various musical instruments such as zithers, harps, flutes, and drums, making music with five tones, offering and worshipping the Buddha for blessings. Rāhula (Rāhula) the Asura King, using the power of his own spiritual realm, playfully held the Vairambha Mani (a precious jewel) garland of Indra (Indra) with his large hands, bowing his head and face, paying homage to the World Honored One (Buddha) from afar. He praised with a verse: 'The Buddha brings joy to all beings, Having practiced various austerities for a long time, Compassionate to all beings, May you also have compassion on us. Patient like the earth, Compassionate to all beings, Calming all turbid evils, Mercifully protecting us. The Buddha has overcome all fears, Attained supreme wisdom, Treating all beings with equanimity, May you have compassion on the Asuras. The Buddha, with the boat of the Eightfold Path, Delivers suffering beings, Satisfying them with the taste of Nirvana, Compassionately caring for the Asuras. The Buddha, towards all beings, Does not despise evil lineages, Treats all like his own children, Therefore, I take refuge in the Buddha.' At this time, Vemacitrin (Vemacitrin) the Asura King, holding the Mani jewel garland worn by all the gods when they ascend to their thrones with both hands, bowed his head and face, and praised with a verse: 'Surpassing the Devas and Nagas, Asuras and Kumbhandas, Completely eliminating all afflictions, The evil deeds created in the mind, Subduing the path of karmic suffering, And reaching the other shore. Away from beings with perception and without perception, Out of compassion for beings, Not entering Nirvana. For the sake of all beings, Able to endure all suffering, Looking at all beings, Like a mother thinking of her only child, May you have compassion on these, Sprinkling the water of compassion in suffering. Calming the touch of suffering and distress, Drowned by the water of afflictions, Arising with firm courage, May you save the suffering of beings. Thinking of the present suffering that has come, Being destroyed by the power of demons, Suffering touching the Asuras, May you sprinkle the water of great compassion. If beings towards the Buddha,'

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起于瞋噁心， 　而不能動佛，　　身心少分者。 　若彼所有樂，　　境界身心事， 　佛常等慈悲，　　於此更無異。 　惟佛于天人，　　能施一切樂， 　我等為魔惱，　　心孤無所依。 　無有餘眾生，　　能滅于魔業， 　惟佛速除遣，　　盡壞無有餘。 　諸天龍證知，　　夜叉阿修羅， 　如佛眾生最，　　能救一切苦。 　魔欲速滅我，　　修羅諸宮殿， 　愿速放戒光，　　施我滿足樂。」

爾時，波羅陀阿修羅王兩手捧持梵天光幢摩尼寶珠和合天鬘，頭面作禮，說偈贊曰：

「流轉獄所縛，　　離諸一切樂， 　極惡大巨海，　　沒溺無所依。 　唯佛精勤行，　　於三阿僧祇， 　自度到彼岸，　　悉竭煩惱海。 　為諸眾生故，　　六年行苦行， 　而得無上智，　　滅除彼煩惱。 　我等為魔嬈，　　無力受諸苦， 　愿除魔所加，　　洗浴我等宮。 　此等僧祇眾，　　為諸苦所惱， 　愿救此諸苦，　　當往見世尊。」

爾時，跋持毗盧遮那阿修羅王兩手捧持梵天艷光摩尼寶鬘，頭面作禮，以偈贊曰：

「今禮牟尼尊，　　於法自在者， 　超過釋梵王，　　降魔及軍眾， 　超過日月光，　　及與四天王， 　慈悲明日月，　　普照諸眾生。 　五日並出時

【現代漢語翻譯】 現代漢語譯本 從嗔恨的惡念出發，卻不能動搖佛陀，哪怕是他的身心分毫。 如果說他們有所謂的快樂，那也只是境界、身心的事情，佛陀常以平等的慈悲對待一切，對此並無分別。 只有佛陀能給予天人一切快樂，我們卻被魔所困擾，內心孤獨無所依靠。 沒有其他眾生能夠消滅魔的業力，只有佛陀能迅速驅除，徹底摧毀，不留余患。 諸天、龍（Naga）、夜叉（Yaksa）、阿修羅（Asura）都知曉，佛陀是眾生中最偉大的，能救度一切苦難。 魔想要迅速毀滅我，以及修羅（Asura）的宮殿，愿佛陀迅速放出戒律的光芒，賜予我等圓滿的快樂。

這時，波羅陀（Parada）阿修羅王雙手捧著梵天光幢摩尼寶珠和合天鬘，頭面頂禮，以偈頌讚嘆道：

『在牢獄中流轉被束縛，遠離一切快樂，身處極惡的巨大苦海，沉溺其中無所依靠。 唯有佛陀精勤修行，歷經三大阿僧祇劫（asamkhya kalpa），自我解脫到達彼岸，徹底竭盡煩惱之海。 爲了眾生的緣故，六年苦行，最終獲得無上智慧，滅除了一切煩惱。 我們被魔所困擾，無力承受諸般痛苦，愿佛陀消除魔所加害，洗滌我們的宮殿。 這些僧祇（samgha）大眾，被各種痛苦所惱，愿佛陀救度這些苦難，我們應當前去拜見世尊。』

這時，跋持毗盧遮那（Bhadra Virocana）阿修羅王雙手捧著梵天艷光摩尼寶鬘，頭面頂禮，以偈頌讚嘆道：

『現在禮敬牟尼（Muni）尊，於法自在的聖者，超越了釋梵天王（Sakra Brahma），降伏了魔及其軍隊。 超越了日月的光輝，以及四天王（Caturmaharajika），慈悲的光芒如日月般，普照一切眾生。 當五日並出時

【English Translation】 English version Arising from a mind of anger and malice, yet they cannot move the Buddha, not even a small part of his body or mind. If they have any so-called joy, it is merely a matter of realms, body, and mind; the Buddha always treats all with equal compassion, without any difference. Only the Buddha can bestow all joy upon gods and humans, while we are troubled by demons, our hearts lonely and without refuge. There are no other beings who can extinguish the works of demons; only the Buddha can quickly dispel them, completely destroying them without any remainder. Gods, Nagas, Yakshas, and Asuras all know that the Buddha is the greatest among beings, capable of saving all from suffering. Demons wish to quickly destroy me and the palaces of the Asuras; may the Buddha quickly release the light of precepts, granting us complete joy.

At that time, the Asura King Parada, with both hands holding the Brahma light banner mani jewel and a celestial garland, bowed his head and paid homage, praising with a verse:

'Wandering in prisons, bound, separated from all joy, in the extremely evil great sea of suffering, drowning without refuge. Only the Buddha diligently practiced, for three asamkhya kalpas, self-liberated, reaching the other shore, completely exhausting the sea of afflictions. For the sake of all beings, he practiced asceticism for six years, finally attaining supreme wisdom, extinguishing all afflictions. We are troubled by demons, powerless to endure all kinds of suffering; may the Buddha remove the harm inflicted by demons, cleansing our palaces. These samgha multitudes are troubled by various sufferings; may the Buddha save them from these sufferings, we should go to see the World Honored One.'

At that time, the Asura King Bhadra Virocana, with both hands holding the Brahma radiant mani jewel garland, bowed his head and paid homage, praising with a verse:

'Now I pay homage to the Muni, the one who is free in the Dharma, surpassing Sakra Brahma, subduing demons and their armies. Surpassing the light of the sun and moon, and the Four Heavenly Kings, his compassionate light is like the sun and moon, shining upon all beings. When five suns appear at once

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，　　海水悉枯竭， 　若供佛功德，　　無能枯竭者。 　超度於三界，　　而入無畏城， 　大悲覆眾生，　　諸苦悉除滅。 　等心諸眾生，　　如母視一子， 　我等憂翳障，　　慈風愿吹散。 　更無餘歸依，　　可救我等苦， 　如佛功德滿，　　莫舍修羅宮。」

爾時，世尊以佛耳聞、以佛眼見諸阿修羅城邑宮殿，魔力所加，一切諸難皆悉周遍無有遺余俱受熱惱：「愿樂求我蔭覆救護，為歸為趣。我當救護諸阿修羅，今正是時。」

於時，世尊以大悲威勢現一切樂，即入悲風光明三昧，三昧力故，令四阿修羅宮殿所有魔之神力所加苦事，一念之頃皆悉休息還復如故，亦如三十三天宮殿，于中即現第一妙樂可樂之事。

彼諸阿修羅見已，踴躍心生歡喜，口眼皆悅熙怡微笑，皆作是言：「南無佛陀。南無佛陀。」作是語已，即以諸天勝妙寶鬘，向佛方所遙擲奉獻。

其羅睺羅阿修羅王所擲寶鬘即到佛所，于佛頂上空中而住。毗摩質多羅阿修羅王所擲寶鬘亦到佛所，于虛空中住右肩上。波羅陀阿修羅王所擲寶鬘亦到佛所，于虛空中住左肩上。跋持毗盧遮那阿修羅王所擲寶鬘亦到佛所，住于佛前放光而照。其餘所有諸阿修羅，復持種種眾寶香華、幢幡、寶蓋，及以金縷、寶珠、天鬘、

【現代漢語翻譯】 現代漢語譯本 海水都會有枯竭的時候， 如果供養佛的功德，是永遠不會枯竭的。 能夠超脫三界（欲界、色界、無色界），進入無畏的涅槃之城， 以大慈悲覆蓋眾生，使一切痛苦都得以消除。 以平等心對待一切眾生，如同母親看待唯一的孩子， 我們被憂愁和障礙所矇蔽，愿慈悲的風將它們吹散。 再也沒有其他的依靠，可以救度我們的痛苦， 只有佛的功德圓滿，請不要捨棄我們這些修羅（非天，一種神道眾生）的宮殿。」

那時，世尊用佛耳聽到、用佛眼看到，所有的阿修羅（非天）城邑宮殿，都被魔力所加害，一切的災難都普遍存在，沒有遺漏，都遭受著熱惱：『他們都希望得到我的庇護和救護，作為他們的歸宿和依靠。我應當救護這些阿修羅，現在正是時候。』

當時，世尊以大悲的威勢，顯現一切的快樂，隨即進入悲風光明三昧（一種禪定狀態）。由於三昧的力量，使得四座阿修羅宮殿中所有魔的神力所加的痛苦，在一念之間都全部停止，恢復如初，也如同三十三天（欲界第二天）的宮殿一樣，其中立即顯現出第一等美妙快樂的事情。

那些阿修羅們看到后，都歡欣鼓舞，心中生起喜悅，口眼都愉悅地微笑，都這樣說道：『南無佛陀（皈依佛陀）。南無佛陀。』說完這些話后，就用諸天界最殊勝的寶鬘，向佛所在的方向遙遠地投擲奉獻。

羅睺羅（阿修羅王名）阿修羅王所投擲的寶鬘，立即到達佛陀所在之處，停留在佛陀頭頂的空中。毗摩質多羅（阿修羅王名）阿修羅王所投擲的寶鬘，也到達佛陀所在之處，停留在虛空中佛陀的右肩上。波羅陀（阿修羅王名）阿修羅王所投擲的寶鬘，也到達佛陀所在之處，停留在虛空中佛陀的左肩上。跋持毗盧遮那（阿修羅王名）阿修羅王所投擲的寶鬘，也到達佛陀所在之處，停留在佛陀面前，放出光明照耀。其餘所有的阿修羅，又拿著各種珍寶香花、幢幡、寶蓋，以及金縷、寶珠、天鬘、

【English Translation】 English version The seas may all dry up, But the merit of offering to the Buddha, can never be exhausted. Transcending the three realms (desire realm, form realm, formless realm), entering the fearless city of Nirvana, Covering all beings with great compassion, all sufferings are eliminated. Treating all beings with equanimity, like a mother looking at her only child, We are obscured by worries and obstacles, may the wind of compassion blow them away. There is no other refuge, that can save us from our suffering, Only the Buddha's merit is complete, please do not abandon our Asura (demi-gods, a type of divine beings) palaces.」

At that time, the World Honored One, with his Buddha-ear heard and with his Buddha-eye saw, all the Asura (demi-gods) cities and palaces, were afflicted by demonic powers, all calamities were pervasive, without omission, all were suffering from heat and distress: 『They all wish to seek my protection and salvation, as their refuge and reliance. I should protect these Asuras, now is the right time.』

At that time, the World Honored One, with the power of great compassion, manifested all happiness, and immediately entered the Samadhi (a state of meditative consciousness) of the Light of Compassionate Wind. Due to the power of the Samadhi, all the sufferings inflicted by the demonic powers in the four Asura palaces, ceased completely in an instant, and were restored to their original state, just like the palaces of the Thirty-Three Heavens (the second heaven of the desire realm), where the most wonderful and joyful things immediately appeared.

When those Asuras saw this, they were all elated, joy arose in their hearts, their mouths and eyes smiled with pleasure, and they all said: 『Namo Buddhaya (Homage to the Buddha). Namo Buddhaya.』 After saying these words, they used the most excellent heavenly jeweled garlands, and threw them from afar towards the direction where the Buddha was.

The jeweled garland thrown by the Asura King Rahula (name of an Asura King), immediately reached the place where the Buddha was, and stayed in the air above the Buddha's head. The jeweled garland thrown by the Asura King Vimalacitra (name of an Asura King), also reached the place where the Buddha was, and stayed in the void on the Buddha's right shoulder. The jeweled garland thrown by the Asura King Palada (name of an Asura King), also reached the place where the Buddha was, and stayed in the void on the Buddha's left shoulder. The jeweled garland thrown by the Asura King Barchivirocana (name of an Asura King), also reached the place where the Buddha was, and stayed in front of the Buddha, emitting light and illuminating. All the other Asuras, also held various precious fragrant flowers, banners, canopies, as well as golden threads, jewels, heavenly garlands,

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真珠、瓔珞、種種衣服、涂香、末香，彼等一切悉向世尊遙擲奉獻，而以供養。

是時，於此佉羅帝山牟尼諸仙所依住處，雨種種華乃至末香如降暴雨。

爾時，會中有菩薩摩訶薩名求斷疑，從座而起偏袒右肩，合掌禮佛，以偈問曰：

「大仙世尊無量智，　　于先已雨如是雨， 　現諸神通變化瑞，　　月藏菩薩來到此。 　今復雨于種種寶，　　誰當復來到於此？ 　為是大德諸菩薩，　　為是他方諸佛使？」

爾時，佛告求斷疑菩薩摩訶薩言：「善男子！此是魔王波旬，於四阿修羅城邑宮殿，化作陰闇、灰塵、煙霧、蚊虻、毒蠅及以種種毒蛇、蜂蝎，于彼一切樹林、草木、華果、泉池皆悉枯涸，一切阿修羅苦困欲死。彼等向我一心歸依合掌作禮，以種種華乃至末香，于彼阿修羅所住城邑，向我遙擲而作供養。羅睺羅阿修羅王所擲寶鬘，今我頂上者是也。毗摩質多羅阿修羅王所擲寶鬘，在我右肩者是也。波羅陀阿修羅王所擲寶鬘，在我左肩者是也。跋持毗盧遮那阿修羅王所擲寶鬘，今在我前者是也。」

爾時，魔王波旬從坐而起，向佛合掌恭敬禮拜，而作是言：「此諸阿修羅蒙佛恩福，我今亦令諸阿修羅還得具足饒益安樂。」

佛告波旬：「汝今不須作如是言，我已令其充足安

【現代漢語翻譯】 現代漢語譯本 珍珠、瓔珞（用珠玉穿成的裝飾品）、各種衣服、涂香、末香，他們都向世尊遙擲奉獻，以此供養。 當時，在這佉羅帝山（Kharati Mountain）的牟尼（Muni，指佛陀或修行者）諸仙所居住的地方，降下各種花乃至末香，如同暴雨一般。 這時，會中有一位名叫求斷疑的菩薩摩訶薩（Bodhisattva-Mahasattva，指大菩薩）從座位上站起來，袒露右肩，合掌向佛行禮，用偈頌問道： 『大仙世尊，您擁有無量的智慧，先前已經降下這樣的雨，顯現各種神通變化的祥瑞，月藏菩薩（Chandra-garbha Bodhisattva）來到這裡。 現在又降下各種寶物，是誰又要來到這裡呢？是那些大德菩薩，還是他方諸佛的使者？』 這時，佛告訴求斷疑菩薩摩訶薩說：『善男子！這是魔王波旬（Mara Papiyas），他在四個阿修羅（Asura，一種神道生物）的城邑宮殿中，化作陰暗、灰塵、煙霧、蚊虻、毒蠅以及各種毒蛇、蝎子，使那裡的一切樹林、草木、花果、泉池都枯竭了，一切阿修羅都困苦得快要死了。他們一心向我歸依，合掌作禮，用各種花乃至末香，在他們阿修羅所居住的城邑，向我遙擲而作供養。羅睺羅（Rahula）阿修羅王所擲的寶鬘，現在在我頭頂上。毗摩質多羅（Vemacitrin）阿修羅王所擲的寶鬘，在我右肩上。波羅陀（Prahlada）阿修羅王所擲的寶鬘，在我左肩上。跋持毗盧遮那（Bali Vairocana）阿修羅王所擲的寶鬘，現在在我前面。』 這時，魔王波旬從座位上站起來，向佛合掌恭敬禮拜，說道：『這些阿修羅蒙受佛的恩福，我現在也讓這些阿修羅重新獲得充足的饒益和安樂。』 佛告訴波旬：『你現在不必說這樣的話，我已經讓他們充足安樂了。』

【English Translation】 English version Pearls, necklaces, various clothes, scented ointments, and powdered incense, they all threw them towards the World Honored One from afar as offerings. At that time, in this place where the Munis (referring to Buddhas or practitioners) and sages resided on Mount Kharati, various flowers and even powdered incense rained down like a torrential downpour. Then, in the assembly, a Bodhisattva-Mahasattva named 'Seeking to Resolve Doubts' rose from his seat, bared his right shoulder, joined his palms, and bowed to the Buddha, asking in verse: 'Great Sage, World Honored One, with immeasurable wisdom, you have already caused such rain to fall before, displaying various miraculous transformations and auspicious signs, and Bodhisattva Chandra-garbha has come here. Now, various treasures are raining down again, who is coming here again? Are they the virtuous Bodhisattvas, or are they messengers from Buddhas of other realms?' At that time, the Buddha said to the Bodhisattva-Mahasattva 'Seeking to Resolve Doubts': 'Good man! This is Mara Papiyas, the Demon King. In the four Asura (a type of deity or titan) cities and palaces, he transformed into darkness, dust, smoke, mosquitoes, poisonous flies, and various poisonous snakes and scorpions, causing all the forests, trees, flowers, fruits, and springs to dry up, and all the Asuras were suffering and near death. They wholeheartedly took refuge in me, joined their palms in reverence, and used various flowers and even powdered incense, in their Asura cities, throwing them towards me from afar as offerings. The jeweled garland thrown by Asura King Rahula is now on my head. The jeweled garland thrown by Asura King Vemacitrin is on my right shoulder. The jeweled garland thrown by Asura King Prahlada is on my left shoulder. The jeweled garland thrown by Asura King Bali Vairocana is now in front of me.' At that time, Mara Papiyas, the Demon King, rose from his seat, joined his palms, respectfully bowed to the Buddha, and said: 'These Asuras have received the Buddha's grace and blessings, and now I will also enable these Asuras to regain abundant benefits and happiness.' The Buddha said to Papiyas: 'You do not need to say such things now, I have already made them abundant and happy.'

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樂。我諸阿修羅城邑宮殿，轉勝微妙樂具悉有還復如故。何以故？彼等四大阿修羅王是我親舊，如是其餘所有一切阿修羅等，於我得信敬仰尊重心生希有，今當不久來至於此為聽法故。」

魔王波旬復生噁心，而作是念：「我是一切欲界之中最勝自在，于諸眾生能作苦樂。沙門是人，何能狡猾幻惑異端妖邪多語，敢共我競而欲與我挍量比並？釋梵四王摩醯首羅那羅延天、轉輪聖王、一切眾生，無能與我挍量比並作相違者。今此瞿曇，作幻誑惑一切眾生，遍四天下地及虛空一切盈滿，皆悉欲見瞿曇故來，今此下賤畜生之類諸阿修羅亦復蒙攝。我今當作魔之境界神通勢力遊戲所加，更作幻惑惱亂于彼沙門瞿曇，及以降伏諸來會眾。」

時魔波旬觀其眷屬而說偈言：

「諸魔各作念，　　我常降伏怨， 　及惱此會眾，　　並禁阿修羅。」

爾時，世尊而說偈言：

「汝等見我力，　　昔于菩提樹， 　天神為證明，　　我修真正法。 　隨汝所有力，　　恣汝當現之； 　若能惱我者，　　我當作歸依。」

爾時，魔王波旬復增第一極重瞋恨，以一切魔力境界神通遊戲所加，念於四方最熱之風，令其一切諸來大眾熱風觸惱而作降伏；於時世尊即入摧伏魔力三昧，其三昧力即於四方復起第一妙

【現代漢語翻譯】 現代漢語譯本：『快樂啊！我那些阿修羅（非天，一種神道生物）的城邑宮殿，更加殊勝微妙的享樂器具都恢復如初了。為什麼呢？因為那四大阿修羅王都是我的親近舊友，像這樣其餘所有一切阿修羅等，對我產生了信仰、敬仰、尊重，心中生起稀有之感，他們不久就會來到這裡聽法。』 魔王波旬又生起惡念，心想：『我是一切欲界中最至高自在的，能使眾生感受苦樂。這個沙門（出家修行者）是什麼人，竟能如此狡猾，用幻術迷惑異端邪說，多言多語，膽敢與我競爭，想要與我較量比試？釋（帝釋天）梵（大梵天）四王、摩醯首羅（大自在天）、那羅延天（毗濕奴）、轉輪聖王、一切眾生，沒有誰能與我較量比試，與我作對。現在這個瞿曇（釋迦牟尼佛），用幻術欺騙迷惑一切眾生，遍佈四大天下（指整個世界）和虛空，所有人都想見瞿曇而來，現在連這些畜生之類的阿修羅也都被他懾服了。我今天就要施展魔的境界神通勢力，用遊戲神通來迷惑惱亂那個沙門瞿曇，並降伏所有來集會的人。』 當時，魔王波旬看著他的眷屬，說了偈語： 『眾魔各自思量，我常降伏怨敵，並惱亂此會眾，還要禁錮阿修羅。』 這時，世尊（釋迦牟尼佛）也說了偈語： 『你們看我的力量，過去在菩提樹下，天神為我作證，我修的是真正的法。隨你們所有力量，儘管展現出來；如果能惱亂我，我就把你們當作歸依。』 當時，魔王波旬更加增添了第一等的極重嗔恨，用一切魔力境界神通遊戲來施加，想著從四方吹來最熱的風，讓所有來集會的大眾被熱風觸惱而降伏；這時，世尊立即進入摧伏魔力的三昧（禪定），這三昧的力量立即從四方生起第一等微妙的

【English Translation】 English version: 『Joy! My cities and palaces of the Asuras (demigods, a type of divine being), and all the superior and exquisite instruments of pleasure, have been restored to their original state. Why is this? Because those four great Asura kings are my close and old friends. Likewise, all the other Asuras have developed faith, reverence, and respect for me, and they have a rare feeling in their hearts. They will soon come here to listen to the Dharma.』 The demon king Mara Papiyas again conceived evil thoughts, thinking: 『I am the most supreme and sovereign in all the desire realm, capable of causing suffering and joy to all beings. What kind of person is this Shramana (ascetic practitioner)? How can he be so cunning, using illusions to deceive with heretical and evil doctrines, and with so much talk, dare to compete with me, wanting to measure and compare himself to me? Neither Shakra (Indra), Brahma, the four great kings, Maheshvara (Shiva), Narayana (Vishnu), the Chakravartin king, nor any other beings can measure or compare themselves to me, or oppose me. Now this Gautama (Shakyamuni Buddha) is using illusions to deceive and bewilder all beings, filling the four great continents (the entire world) and the void. Everyone wants to see Gautama and comes here. Even these Asuras, who are like animals, are being subdued by him. Today, I will display the power of the demon realm, using my magical powers to bewilder and trouble that Shramana Gautama, and to subdue all those who have come to assemble.』 At that time, the demon king Mara Papiyas looked at his retinue and spoke a verse: 『All demons, think this: I always subdue my enemies, and trouble this assembly, and I will also imprison the Asuras.』 At this time, the World Honored One (Shakyamuni Buddha) also spoke a verse: 『You see my power, in the past under the Bodhi tree, the gods were my witnesses, I cultivated the true Dharma. According to all your power, display it as you wish; if you can trouble me, I will take you as my refuge.』 At that time, the demon king Mara Papiyas further increased his first and most intense hatred, using all the power of the demon realm, magical powers, and games, thinking to send the hottest winds from the four directions, so that all the assembled masses would be troubled by the hot winds and be subdued. At this time, the World Honored One immediately entered the Samadhi (meditative state) of subduing the power of demons, and the power of this Samadhi immediately arose from the four directions, the first and most exquisite

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香涼風，觸其身份皆受快樂。魔王波旬知是事已，復于佛前化大火聚；世尊即于彼處化作清涼大池，水涌上出。魔王見已，復于空中降雨大石；佛即變其所雨之石，悉令化作種種天華而雨其處。魔王波旬及與眷屬，復以兩手捉佉羅帝山，而欲速疾震動三千大千世界；佛復以此三千地界加作金剛，尚不能動乃至一塵，況能多也。

魔王復以瞋怒之力，向阿修羅所住之方，放口噓氣成黑氣云，令其城邑宮殿陰闇，使諸阿修羅重複迷惑不能去來。爾時，世尊即復變其所吹氣云，令作種種天妙華云。爾時，于彼四阿修羅城邑宮殿，復雨種種天華之雨，其華雨中演出百千微妙法門，所謂佛聲、法聲、僧聲、檀那波羅蜜聲乃至般若波羅蜜聲、三善行聲、三歸依聲、三律儀聲、三不護聲、三依止聲、三種菩提聲、三乘聲、三修聲、三種善根聲、越度三界聲、三受聲、三解脫聲、三示現聲、四念處聲、四正勤聲、四如意足聲、四不壞信聲、四禪聲、四梵住聲、四攝聲、四無礙智聲、四無色定三摩跋提聲、四聖諦聲、五根聲、五力聲、五支三昧聲、五解脫入聲、顯示六根聲、六和敬聲、六念聲、六通聲、七聖財聲、七識住聲、七覺分聲、八聖道聲、九次第定聲、十聖處聲、佛十力聲、大慈聲大悲聲、因緣生起聲、心不可壞聲、舍一

{ "translations": [ "現代漢語譯本：\n\n清涼的風吹拂，觸碰到身體的每一部分都感到快樂。魔王波旬（Mara Papiyas）知道這件事後，又在佛陀面前化作巨大的火堆；世尊（Buddha）立即在那裡化作清涼的大池，水向上涌出。魔王看到后，又從空中降下大石頭雨；佛陀立即將所降的石頭變成各種天花，像雨一樣降落下來。魔王波旬和他的眷屬，又用雙手抓住佉羅帝山（Kharadiya Mountain），想要迅速震動三千大千世界；佛陀又將這三千世界加持成金剛，連一粒微塵都不能動搖，更何況是更多呢。\n\n魔王又用嗔怒的力量，向阿修羅（Asura）所居住的方向，張口吐氣形成黑色的云，使其城邑宮殿陰暗，使阿修羅們迷惑不能來去。這時，世尊又將他所吹的氣云變成各種美妙的天花云。當時，在那四個阿修羅的城邑宮殿，又降下各種天花的雨，花雨中演說出百千微妙的法門，即佛聲、法聲、僧聲、檀那波羅蜜（Dāna pāramitā，佈施波羅蜜）聲，乃至般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）聲、三善行聲、三歸依聲、三律儀聲、三不護聲、三依止聲、三種菩提聲、三乘聲、三修聲、三種善根聲、越度三界聲、三受聲、三解脫聲、三示現聲、四念處聲、四正勤聲、四如意足聲、四不壞信聲、四禪聲、四梵住聲、四攝聲、四無礙智聲、四無色定三摩跋提（Samāpatti，等至）聲、四聖諦聲、五根聲、五力聲、五支三昧聲、五解脫入聲、顯示六根聲、六和敬聲、六念聲、六通聲、七聖財聲、七識住聲、七覺分聲、八聖道聲、九次第定聲、十聖處聲、佛十力聲、大慈聲、大悲聲、因緣生起聲、心不可壞聲、舍一", "現代漢語譯本：\n\n切聲、一切智聲、一切種智聲、一切法聲、一切行聲、一切智智聲、一切佛法聲、一切菩薩法聲、一切辟支佛法聲、一切聲聞法聲、一切賢聖法聲、一切凡夫法聲、一切善法聲、一切不善法聲、一切無記法聲、一切有為法聲、一切無為法聲、一切有漏法聲、一切無漏法聲、一切世間法聲、一切出世間法聲、一切有身法聲、一切無身法聲、一切有色法聲、一切無色法聲、一切可見法聲、一切不可見法聲、一切有對法聲、一切無對法聲、一切有報法聲、一切無報法聲、一切有為法聲、一切無為法聲、一切有為有漏法聲、一切無為無漏法聲、一切有為無漏法聲、一切無為有漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏無漏法聲、一切無為有漏無漏法聲、一切有為有漏

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切惡見聲、不忘菩提心聲、不退轉聲、忍聲、三昧聲、陀羅尼聲、授記登祚聲、無生忍聲、苦行聲、十地聲、十八不共佛法聲、到菩提聲、轉法輪聲、不可壞佛聲、舍聲、厭聲、解脫定聲、滅聲、成就眾生聲、攝受正法聲、辯才聲、無常聲、苦聲、無我聲、空聲、無所作聲、寂靜聲、無生聲、如聲、實際聲、入法界聲。無眾生無命無養育無受者、如如不生不滅不常不斷不去不來不住不行聲，大神通變化聲、加護三寶種聲，乃至大般涅槃聲、地獄畜生餓鬼人天苦五陰重擔聲、數數流轉生死與愛別離聲、一切有為流轉之獄如幻芭蕉水月響聲、信念精進忍及智慧十善業道護持聲、出彼流轉獄聲，于彼華雨出是無量百千種聲。彼諸音聲，能令無量阿僧祇等阿修羅於三寶中深得敬信，尊重歸依生希有心，渴仰欲見釋迦牟尼，及欲聽法供奉眾僧，極甚驚怖，流轉生死與愛別離，悕望涅槃。

彼諸一切阿修羅等俱發聲言：「南無釋迦牟尼如來！南無釋迦牟尼如來！我等今往見於釋迦牟尼如來，禮拜供養故，聽法故，及供奉眾僧故，為看大集故，為求無上菩提乘故，為退落魔幢故，為建立法幢故，為三寶種不斷絕故，為聽第一義聖諦法門故，為休息煩惱道苦道故，為斷截魔縛故，為枯竭愛河故，為滿法海故，為入智海故，為成熟

【現代漢語翻譯】 現代漢語譯本 斷除邪見之聲、不忘菩提心之聲、不退轉之聲、忍辱之聲、三昧（專注）之聲、陀羅尼（總持）之聲、授記登位之聲、無生法忍之聲、苦行之聲、十地（菩薩修行十個階段）之聲、十八不共佛法（佛獨有的十八種功德）之聲、到達菩提（覺悟）之聲、轉法輪（宣講佛法）之聲、不可壞佛（佛的堅固不壞）之聲、捨棄之聲、厭離之聲、解脫禪定之聲、寂滅之聲、成就眾生之聲、攝受正法之聲、辯才之聲、無常之聲、苦之聲、無我之聲、空之聲、無所作為之聲、寂靜之聲、無生之聲、如（真如）之聲、實際（真實）之聲、入法界（進入真理的境界）之聲。無眾生、無命、無養育、無受者，如如不動，不生不滅，不常不斷，不去不來，不住不行之聲，大神通變化之聲、加持三寶（佛、法、僧）種子之聲，乃至大般涅槃（完全寂滅）之聲、地獄、畜生、餓鬼、人、天五道眾生苦受五陰（色、受、想、行、識）重擔之聲、數數流轉生死與愛別離之聲、一切有為法如幻如芭蕉如水中月如迴響之聲、信念、精進、忍辱及智慧十善業道護持之聲、出離流轉生死之獄之聲，于彼華雨中發出無量百千種聲音。這些聲音，能令無量阿僧祇（無數）的阿修羅（非天）在三寶中深深地敬信，尊重歸依，生起稀有之心，渴望見到釋迦牟尼（佛陀），以及想聽聞佛法，供奉僧眾，極其驚恐于流轉生死與愛別離，希望得到涅槃。 彼等一切阿修羅等都發出聲音說：『南無釋迦牟尼如來（對釋迦牟尼佛的皈依）！南無釋迦牟尼如來！我等現在前往拜見釋迦牟尼如來，爲了禮拜供養，爲了聽聞佛法，以及供奉僧眾，爲了觀看大法會，爲了求取無上菩提（最高覺悟）之乘，爲了退落魔的旗幟，爲了建立佛法的旗幟，爲了三寶的種子不斷絕，爲了聽聞第一義聖諦（最高真理）的法門，爲了止息煩惱道和苦道，爲了斷截魔的束縛，爲了枯竭愛慾之河，爲了充滿法海，爲了進入智慧之海，爲了成熟

【English Translation】 English version The sound of cutting off evil views, the sound of not forgetting the Bodhi mind, the sound of non-retrogression, the sound of patience, the sound of Samadhi (concentration), the sound of Dharani (mantra), the sound of receiving prediction of Buddhahood, the sound of non-origination forbearance, the sound of ascetic practices, the sound of the ten Bhumis (ten stages of Bodhisattva practice), the sound of the eighteen unique qualities of a Buddha, the sound of reaching Bodhi (enlightenment), the sound of turning the Dharma wheel (teaching the Dharma), the sound of the indestructible Buddha, the sound of renunciation, the sound of detachment, the sound of liberation in Samadhi, the sound of extinction, the sound of accomplishing sentient beings, the sound of embracing the true Dharma, the sound of eloquence, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of emptiness, the sound of non-action, the sound of tranquility, the sound of non-origination, the sound of Suchness (Tathata), the sound of Reality, the sound of entering the Dharma realm. No sentient beings, no life, no nurturing, no receiver, like the unmoving, neither arising nor ceasing, neither constant nor discontinuous, neither going nor coming, neither abiding nor moving sound, the sound of great supernatural powers and transformations, the sound of protecting the seeds of the Three Jewels (Buddha, Dharma, Sangha), even the sound of Great Nirvana (complete extinction), the sound of the heavy burden of the five aggregates (form, feeling, perception, mental formations, consciousness) of suffering in hell, as animals, as hungry ghosts, as humans, and as gods, the sound of repeatedly transmigrating in birth and death and separation from loved ones, the sound of all conditioned phenomena being like illusions, like plantains, like the moon in water, like echoes, the sound of faith, diligence, patience, and wisdom, the sound of upholding the ten virtuous paths, the sound of escaping the prison of transmigration, from that rain of flowers emanated countless hundreds of thousands of sounds. These sounds can cause countless Asankhyeya (innumerable) Asuras (demigods) to deeply respect and believe in the Three Jewels, to honor and take refuge, to generate a rare mind, to yearn to see Shakyamuni (Buddha), and to want to hear the Dharma, to serve the Sangha, to be extremely terrified of transmigrating in birth and death and separation from loved ones, and to hope for Nirvana. All those Asuras and others together uttered the sound: 'Namo Shakyamuni Tathagata (Homage to Shakyamuni Buddha)! Namo Shakyamuni Tathagata! We are now going to see Shakyamuni Tathagata, for the sake of paying homage and making offerings, for the sake of hearing the Dharma, and for the sake of serving the Sangha, for the sake of seeing the great assembly, for the sake of seeking the supreme Bodhi (highest enlightenment) vehicle, for the sake of overthrowing the banners of Mara (demon), for the sake of establishing the banners of the Dharma, for the sake of the seeds of the Three Jewels not being cut off, for the sake of hearing the Dharma of the first noble truth (highest truth), for the sake of ceasing the path of afflictions and the path of suffering, for the sake of cutting off the bonds of Mara, for the sake of drying up the river of desire, for the sake of filling the ocean of Dharma, for the sake of entering the ocean of wisdom, for the sake of maturing

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眾生海故，為供養諸佛海故。是故，我等及諸眷屬往詣佛所，不為惡魔於我等中更得自在，我等從今不復重遭如是之苦。」

爾時，牟真鄰陀阿修羅王復作是言：「我今亦與婦妾宮人男女大小，諸阿修羅婦女眷屬八萬四千，一切皆悉著青衣服青色莊嚴，青傘青蓋青幢青幡青車青華，青色摩尼琴瑟箜篌，青寶青鼓。我今將諸五音作樂歌舞調戲第一莊嚴，及將眷屬而往見佛，恭敬禮拜聽受妙法，供奉眾僧，故往詣佛所。」

爾時，須質多羅阿修羅王復作是言：「我今亦與婦妾宮人、男女眷屬、九十九百千阿修羅婦女，一切皆著黃衣莊嚴，乃至供奉眾僧故往詣佛所。」

爾時，睒婆羅阿修羅王復作是言：「我今亦與婦妾宮人、男女眷屬、百千億阿修羅婦女，一切皆悉著紺色衣瓔珞莊嚴，乃至供奉眾僧往詣佛所。」

爾時，跋持毗盧遮那阿修羅王復作是言：「我今亦與婦妾宮人、男女眷屬、九十九頻婆羅阿修羅婦女，一切悉著硃色衣服瓔珞莊嚴，乃至往詣佛所。」

爾時，毗摩質多羅阿修羅王復作是言：「我今亦與婦妾宮人、男女眷屬、九十九惡初矣尼百千阿修羅婦女，一切悉著頗梨色衣瓔珞莊嚴，乃至往詣佛所。」

爾時，羅睺羅阿修羅王復作是言：「我今亦與夫人婇女、男女眷屬，

【現代漢語翻譯】 現代漢語譯本：爲了度脫眾生如海，爲了供養諸佛如海。因此，我們以及我們的眷屬前往佛陀所在之處，不讓惡魔在我們之中再次得逞，我們從今以後不再遭受這樣的痛苦。 當時，牟真鄰陀（Mucilinda）阿修羅王又說道：『我現在也和我的妻妾、宮人、男女老少，以及八萬四千阿修羅婦女眷屬，全都穿著青色的衣服，以青色裝飾，拿著青傘、青蓋、青幢、青幡、青車、青花，以及青色的摩尼琴瑟箜篌，青寶青鼓。我現在將用各種樂器演奏美妙的音樂，歌舞嬉戲，以最莊嚴的姿態，帶領我的眷屬前去拜見佛陀，恭敬禮拜，聽受妙法，供奉眾僧，所以前往佛陀所在之處。』 當時，須質多羅（Sucitra）阿修羅王又說道：『我現在也和我的妻妾、宮人、男女眷屬，以及九十九百千阿修羅婦女，全都穿著黃色的衣服裝飾，乃至供奉眾僧，所以前往佛陀所在之處。』 當時，睒婆羅（Shambara）阿修羅王又說道：『我現在也和我的妻妾、宮人、男女眷屬，以及百千億阿修羅婦女，全都穿著紺色的衣服和瓔珞裝飾，乃至供奉眾僧，前往佛陀所在之處。』 當時，跋持毗盧遮那（Vajra-Virocana）阿修羅王又說道：『我現在也和我的妻妾、宮人、男女眷屬，以及九十九頻婆羅（pimbara）阿修羅婦女，全都穿著硃色的衣服和瓔珞裝飾，乃至前往佛陀所在之處。』 當時，毗摩質多羅（Vemacitra）阿修羅王又說道：『我現在也和我的妻妾、宮人、男女眷屬，以及九十九惡初矣尼（akshauhini）百千阿修羅婦女，全都穿著頗梨色的衣服和瓔珞裝飾，乃至前往佛陀所在之處。』 當時，羅睺羅（Rahula）阿修羅王又說道：『我現在也和我的夫人、婇女、男女眷屬，』

【English Translation】 English version: For the sake of the ocean of sentient beings, for the sake of making offerings to the ocean of all Buddhas. Therefore, we and our retinue go to where the Buddha is, so that evil demons may not again gain control over us, and we will not suffer such pain again from now on. At that time, the Asura King Mucilinda (a type of serpent king) also said: 'Now I, along with my wives, concubines, palace women, men, women, young and old, and eighty-four thousand Asura women, all wearing blue clothes, adorned in blue, holding blue umbrellas, blue canopies, blue banners, blue flags, blue chariots, blue flowers, and blue mani (jewel) lutes and harps, blue treasures and blue drums. Now I will use various musical instruments to play beautiful music, sing, dance, and play, with the most solemn appearance, and lead my retinue to see the Buddha, respectfully bow, listen to the wonderful Dharma, and make offerings to the Sangha, therefore I go to where the Buddha is.' At that time, the Asura King Sucitra (a type of Asura) also said: 'Now I, along with my wives, concubines, palace women, men, women, and ninety-nine hundred thousand Asura women, all wearing yellow clothes and adorned, and even making offerings to the Sangha, therefore I go to where the Buddha is.' At that time, the Asura King Shambara (a type of Asura) also said: 'Now I, along with my wives, concubines, palace women, men, women, and hundreds of thousands of billions of Asura women, all wearing dark blue clothes and adorned with necklaces, and even making offerings to the Sangha, go to where the Buddha is.' At that time, the Asura King Vajra-Virocana (a type of Asura) also said: 'Now I, along with my wives, concubines, palace women, men, women, and ninety-nine pimbara (a large number) Asura women, all wearing vermilion clothes and adorned with necklaces, and even go to where the Buddha is.' At that time, the Asura King Vemacitra (a type of Asura) also said: 'Now I, along with my wives, concubines, palace women, men, women, and ninety-nine akshauhini (a large number) hundreds of thousands of Asura women, all wearing crystal-colored clothes and adorned with necklaces, and even go to where the Buddha is.' At that time, the Asura King Rahula (a type of Asura) also said: 'Now I, along with my wives, concubines, men, women, and retinue,'

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及土田主附庸王，並及長者、臣將、左右、城邑、聚落、所有人眾，如恒河沙等阿修羅婦女，一切悉著馬瑙色衣瓔珞莊嚴，復持馬瑙色衣，及與幢幡寶蓋、金縷、真珠、瓔珞、摩尼寶珠、香華、涂香及所乘車，皆悉同是馬瑙之色，並以鼓角、琴瑟、箜篌、簫笛、伎樂，如是等事皆馬瑙色，相與作樂歌舞戲笑，最勝莊嚴在於虛空，為欲見佛禮拜供養，及為聽法供奉眾僧故，往詣佛所。」如前所說，皆悉嚴備彼諸色相，第一微妙希有未有，昔來未聞如是等大莊嚴事，從彼阿修羅所居處出住在空中。

爾時，毗摩質多羅阿修羅王，及與眷屬五音作樂歌舞戲笑，詣羅睺羅阿修羅王於前而引。

爾時，波羅陀阿修羅王，及與眷屬皆大嚴持，到羅睺羅阿修羅王右廂而引。

爾時，跋持毗盧遮那阿修羅王，並與眷屬亦復如是具大莊嚴，到羅睺羅阿修羅王左廂而引。

爾時，睒婆羅阿修羅王，及與眷屬亦悉嚴持，詣羅睺羅阿修羅王於後而引。

爾時，牟真鄰陀阿修羅王，及與眷屬亦大嚴駕，到羅睺羅阿修羅王在上而引。

爾時，須質多羅阿修羅王，及與眷屬如是莊嚴，亦到羅睺羅阿修羅王在下而引。

爾時，于中羅睺羅阿修羅王及與眷屬，如是色相以大莊嚴，五音伎樂一時俱作，歌舞戲笑

【現代漢語翻譯】 現代漢語譯本 以及土地的主人、附庸的國王，還有長者、大臣、將領、左右侍從、城邑、村落、所有的人眾，如同恒河沙數般的阿修羅（非天，一種神道生物）婦女，全都穿著瑪瑙色的衣服，佩戴瓔珞作為莊嚴，又拿著瑪瑙色的衣服，以及幢幡、寶蓋、金縷、珍珠、瓔珞、摩尼寶珠、香花、涂香，以及所乘坐的車，全都呈現瑪瑙的顏色，並以鼓角、琴瑟、箜篌、簫笛等樂器演奏音樂，像這樣的一切事物都是瑪瑙色，他們互相作樂、唱歌、跳舞、嬉戲歡笑，以最殊勝的莊嚴懸浮在虛空中，爲了要見佛、禮拜供養，以及爲了聽法、供奉眾僧的緣故，前往佛陀所在之處。如前面所說，他們都以各種顏色和形態嚴加準備，極其微妙、稀有、前所未有，過去從未聽說過如此盛大的莊嚴景象，從阿修羅們所居住的地方出來，停留在空中。 當時，毗摩質多羅（Vimacitara）阿修羅王，和他的眷屬演奏著五種樂器，唱歌、跳舞、嬉戲歡笑，來到羅睺羅（Rāhula）阿修羅王的前面引導。 當時，波羅陀（Balada）阿修羅王，和他的眷屬都盛裝打扮，來到羅睺羅阿修羅王的右邊引導。 當時，跋持毗盧遮那（Bhadra-Virocana）阿修羅王，和他的眷屬也同樣盛裝打扮，來到羅睺羅阿修羅王的左邊引導。 當時，睒婆羅（Śambara）阿修羅王，和他的眷屬也都盛裝打扮，來到羅睺羅阿修羅王的後面引導。 當時，牟真鄰陀（Mucilinda）阿修羅王，和他的眷屬也都盛裝打扮，來到羅睺羅阿修羅王的上方引導。 當時，須質多羅（Sucitra）阿修羅王，和他的眷屬也如此莊嚴，來到羅睺羅阿修羅王的下方引導。 當時，在他們中間的羅睺羅阿修羅王和他的眷屬，以這樣的色彩和形態盛裝打扮，五種樂器同時演奏，唱歌、跳舞、嬉戲歡笑。

【English Translation】 English version And the lords of the lands, the vassal kings, as well as the elders, ministers, generals, attendants, cities, villages, and all the people, like the sands of the Ganges, the Asura (a type of demigod) women, all adorned with garments and necklaces of agate color, also holding agate-colored garments, along with banners, jeweled canopies, gold threads, pearls, necklaces, mani jewels, fragrant flowers, incense, and the vehicles they rode, all of which were of agate color, and with drums, horns, zithers, harps, flutes, and other musical instruments, all these things were of agate color, they made music together, sang, danced, and laughed, with the most magnificent adornments in the void, for the purpose of seeing the Buddha, paying homage and making offerings, and for the sake of hearing the Dharma and making offerings to the Sangha, they went to where the Buddha was. As previously mentioned, they were all prepared with various colors and forms, extremely subtle, rare, and unprecedented, never before had such a grand and magnificent scene been heard of, they emerged from the places where the Asuras resided and stayed in the air. At that time, the Asura king Vimacitara (Vimacitara), along with his retinue, played five kinds of musical instruments, sang, danced, and laughed, and went before the Asura king Rāhula (Rāhula) to lead the way. At that time, the Asura king Balada (Balada), along with his retinue, all magnificently adorned, went to the right side of the Asura king Rāhula to lead the way. At that time, the Asura king Bhadra-Virocana (Bhadra-Virocana), along with his retinue, also magnificently adorned, went to the left side of the Asura king Rāhula to lead the way. At that time, the Asura king Śambara (Śambara), along with his retinue, also magnificently adorned, went behind the Asura king Rāhula to lead the way. At that time, the Asura king Mucilinda (Mucilinda), along with his retinue, also magnificently adorned, went above the Asura king Rāhula to lead the way. At that time, the Asura king Sucitra (Sucitra), along with his retinue, also adorned in this way, went below the Asura king Rāhula to lead the way. At that time, in the midst of them, the Asura king Rāhula and his retinue, with such colors and forms, magnificently adorned, played five kinds of musical instruments simultaneously, sang, danced, and laughed.

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音聲和合而詣佛所。復以兩手持種種寶華天鬘涂香，向佛方所遙散奉獻，到佉羅帝山上變作大云空中而住。其佉羅帝山牟尼諸仙所依住處，雨種種寶、種種華、種種天鬘、種種涂香。

爾時，會中有諸眾生作如是念：「欲有何事，是何等力先作此瑞？」

爾時，世尊告慧命耶舍言：「汝等比丘當自正念繫心而住，勿得散亂。」

世尊復告慧命耶舍：「汝等比丘當以精勤繫念而住，勿得散亂，若能精勤繫念不散，則能休息煩惱之道及除苦道，能住第一義諦，能滿六波羅蜜，不久得成阿耨多羅三藐三菩提。此是諸阿修羅及與一切眷屬妓女而今欲來，並作五音妓樂和合而作莊嚴，為禮拜我供養聽法。是故汝等勿得散亂，繫念而住。」

爾時，一切阿修羅及與眷屬，尋即來到佉羅帝山。到已，即時右繞其山，三匝訖已，將諸眷屬詣世尊所。

爾時，羅睺羅阿修羅王向世尊頭面作禮，右繞三匝，於前住立，持梵天髻上光明艷色摩尼寶珠置於佛前；複用種種寶華、末香、幢幡、寶蓋，及以金縷、真珠、瓔珞；復以種種歌舞作樂而用供養，合掌向佛說偈贊曰：

「心調士中最，　　能施一切樂， 　法燈常法施，　　增長法智慧。 　世尊然法炬，　　天人皆悉知， 　了達悕望法，　　安住涅槃

【現代漢語翻譯】 現代漢語譯本 他們發出和諧的聲音，來到佛陀所在之處。又用雙手拿著各種寶花、天鬘（天上的花環）、涂香，向佛陀所在的方向遙遠地散佈奉獻，到達佉羅帝山（Khara帝山）上空，變化成巨大的雲彩停留在空中。那佉羅帝山是牟尼（Muni，指釋迦牟尼）和諸仙所居住的地方，降下各種寶物、各種花朵、各種天鬘、各種涂香。 當時，會中有一些眾生心中想著：『將要發生什麼事呢？是什麼樣的力量先出現了這樣的祥瑞？』 這時，世尊告訴慧命耶舍（Yasha，佛陀的弟子）說：『你們這些比丘應當自己端正念頭，繫心于正念而住，不要散亂。』 世尊又告訴慧命耶舍：『你們這些比丘應當以精進勤勉的心繫念而住，不要散亂。如果能夠精進勤勉地繫念不散亂，就能止息煩惱的道路，去除痛苦的道路，能夠安住于第一義諦（paramārtha-satya，最高的真理），能夠圓滿六波羅蜜（ṣaṭ pāramitā，菩薩的六種修行），不久就能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。這些阿修羅（Asura，一種神道）以及他們的一切眷屬，現在想要前來，並演奏五種樂器，和合發出莊嚴的樂聲，是爲了禮拜我、供養我、聽聞佛法。因此，你們不要散亂，要繫念而住。』 這時，一切阿修羅以及他們的眷屬，隨即來到佉羅帝山。到達后，立即右繞此山三圈，完畢后，帶領眷屬來到世尊所在之處。 這時，羅睺羅（Rāhula）阿修羅王向世尊頭面頂禮，右繞三圈，在佛前站立，將梵天（Brahmā）髮髻上的光明艷麗的摩尼寶珠（maṇi，如意寶珠）放在佛前；又用各種寶花、末香、幢幡、寶蓋，以及金線、珍珠、瓔珞；又用各種歌舞音樂進行供養，合掌向佛說偈讚歎道： 『心調伏的士中最尊貴者，能施予一切快樂， 法燈常施予佛法，增長佛法的智慧。 世尊點燃法炬，天人都知道， 通達希求的佛法，安住于涅槃（nirvāṇa，寂滅）。』

【English Translation】 English version They produced harmonious sounds and went to where the Buddha was. They also held various precious flowers, heavenly garlands (mālā), and fragrant ointments in both hands, scattering and offering them from afar towards the direction of the Buddha. Arriving above Mount Khara, they transformed into large clouds and remained in the air. Mount Khara, the dwelling place of Muni (referring to Shakyamuni) and various sages, rained down various treasures, various flowers, various heavenly garlands, and various fragrant ointments. At that time, some beings in the assembly thought: 'What is about to happen? What kind of power has caused this auspicious sign to appear first?' Then, the World Honored One told the Venerable Yasha (a disciple of the Buddha): 'You monks should keep your minds focused and dwell in mindfulness, do not be distracted.' The World Honored One further told the Venerable Yasha: 'You monks should dwell with diligent mindfulness, do not be distracted. If you can diligently maintain mindfulness without distraction, you can cease the path of afflictions and remove the path of suffering. You can abide in the ultimate truth (paramārtha-satya), you can fulfill the six perfections (ṣaṭ pāramitā), and soon you will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). These Asuras (a type of deity) and all their retinues now wish to come, and they will play five kinds of musical instruments, creating harmonious and magnificent music, in order to worship me, make offerings to me, and listen to the Dharma. Therefore, you must not be distracted, but dwell in mindfulness.' At that time, all the Asuras and their retinues immediately came to Mount Khara. Upon arriving, they immediately circumambulated the mountain three times to the right. After completing this, they led their retinues to where the World Honored One was. Then, the Asura King Rāhula bowed his head to the World Honored One, circumambulated three times to the right, and stood before the Buddha. He placed the bright and radiant mani jewel (a wish-fulfilling jewel) from the Brahma's (a deity) hair knot before the Buddha. He also used various precious flowers, powdered incense, banners, canopies, as well as gold threads, pearls, and necklaces. He also made offerings with various songs and dances, and with palms joined, he spoke verses of praise to the Buddha: 'The most honored among those with tamed minds, you can bestow all happiness, The Dharma lamp constantly bestows the Dharma, increasing the wisdom of the Dharma. The World Honored One lights the Dharma torch, known by all gods and humans, Understanding the Dharma that is sought, abiding in Nirvana (liberation).'

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道。 　唯佛蔭諸眾，　　如蓋覆一切， 　摧伏諸陰魔，　　死魔煩惱魔， 　降魔及軍眾，　　並及噁心意， 　稽首於世尊，　　勇健愍諸有。 　是魔極惡心，　　常行諸惡事， 　此是彼戲笑，　　欲得眾生苦。 　此諸修羅宮，　　苦云悉彌覆， 　佛即起悲心，　　觸我諸修羅。 　佛為眾生故，　　修諸苦行訖， 　多劫修檀戒，　　行忍及智慧。 　世尊更不作，　　諸餘惡行事， 　佛以如是事，　　足令我得樂。 　惟佛精進士，　　三界無等雙， 　離諸煩惱縛，　　解脫於三有。 　佛仍于眾生，　　慈悲而常轉， 　禮佛不動山，　　慈心正安住。」

爾時，毗摩質多阿修羅王及與眷屬，頭面接足禮拜世尊，右繞三匝佛前住立，即以千斤閻浮檀金置於佛前。復以日愛寶摩尼珠置在佛上，如是種種寶、種種香華，乃至種種歌舞伎樂而作供養，合掌恭敬，說偈贊曰：

「釋梵大自在，　　輪王那羅延， 　護世及波旬，　　悉無如是力。 　天龍夜叉等，　　人及阿修羅， 　亦無如世尊，　　慈悲大勢力。 　惟佛眾生最，　　如地不瞋喜， 　能忍一切惡，　　並作惡業者， 　等視諸眾生，　　如母愛其子， 　心平於一切，　　是故禮佛足。 　愿護此一法，　　勿使魔更

【現代漢語翻譯】 現代漢語譯本 道。 唯有佛陀庇護著眾生，如同傘蓋覆蓋一切， 摧毀一切陰魔，死魔、煩惱魔， 降伏魔及其軍隊，以及邪惡的心意， 我向世尊稽首，您是勇猛而憐憫一切眾生的。 這些魔心極其邪惡，常常做各種惡事， 這只是他們的戲弄，想要讓眾生受苦。 這些修羅（Asura，一種神祇）的宮殿，都被痛苦的烏雲覆蓋， 佛陀因此生起悲憫之心，觸動了我們這些修羅。 佛陀爲了眾生，修持各種苦行完畢， 多劫修持佈施、持戒，實行忍辱和智慧。 世尊不再做任何其他的惡行， 佛陀以這樣的行為，足以讓我得到快樂。 唯有佛陀是精進的勇士，在三界中無與倫比， 脫離一切煩惱的束縛，解脫於三有（欲界、色界、無色界）。 佛陀仍然對眾生，慈悲地不斷教化， 我禮敬佛陀這座不動的大山，慈悲之心安穩地住于其中。

那時，毗摩質多阿修羅王（Vimacitra Asura-raja，阿修羅之王）和他的眷屬，頭面接足禮拜世尊，右繞佛三匝后，在佛前站立，隨即把千斤閻浮檀金（Jambudvipa gold，一種珍貴的黃金）放在佛前。又把日愛寶摩尼珠（Surya-kanta mani，一種發光的寶珠）放在佛上，像這樣用各種寶物、各種香花，乃至各種歌舞伎樂來供養，合掌恭敬，說偈讚歎道：

釋提桓因（Sakra devanam Indra，天帝）、梵天（Brahma，創造神）、大自在天（Mahesvara，濕婆神），轉輪王（Cakravartin，統治世界的君主）、那羅延（Narayana，毗濕奴神）， 護世神（Lokapala，守護世界的諸神）和波旬（Mara，魔王），都沒有像您這樣的力量。 天龍（Naga，龍神）、夜叉（Yaksa，一種鬼神）等，人和阿修羅， 也沒有像世尊您這樣，具有慈悲的大勢力。 唯有佛陀是眾生中最偉大的，像大地一樣不生嗔恨和喜悅， 能夠忍受一切惡行，以及作惡業的人， 平等看待一切眾生，如同母親愛自己的孩子， 內心對一切都平等，所以禮拜佛的足。 愿您守護這一法，不要讓魔再

【English Translation】 English version The Way. Only the Buddha shelters all beings, like a canopy covering everything, Crushing all the dark demons, the demon of death, the demon of afflictions, Subduing the demons and their armies, along with their evil intentions, I bow my head to the World Honored One, you are courageous and compassionate to all beings. These demons have extremely evil hearts, constantly doing all kinds of evil deeds, This is just their play, wanting to make beings suffer. These palaces of the Asuras (a type of deity), are all covered by clouds of suffering, The Buddha therefore arose with a compassionate heart, touching us Asuras. The Buddha, for the sake of all beings, completed all kinds of ascetic practices, For many kalpas, practiced giving, keeping precepts, practicing patience and wisdom. The World Honored One no longer does any other evil deeds, The Buddha, with such actions, is enough to make me happy. Only the Buddha is a diligent warrior, unparalleled in the three realms, Free from all the bonds of afflictions, liberated from the three realms of existence (desire realm, form realm, formless realm). The Buddha still, towards all beings, compassionately continues to teach, I pay homage to the Buddha, this unmoving mountain, whose compassionate heart dwells peacefully within.

At that time, King Vimacitra Asura-raja (king of the Asuras) and his retinue, bowed their heads to the feet of the World Honored One, circumambulated the Buddha three times to the right, and stood before the Buddha, then placed a thousand pounds of Jambudvipa gold (a precious type of gold) before the Buddha. They also placed a Surya-kanta mani (a luminous jewel) on the Buddha, and in this way, offered various treasures, various fragrant flowers, and even various songs, dances, and music, with palms joined in reverence, and spoke verses of praise:

Sakra devanam Indra (the king of gods), Brahma (the creator god), Mahesvara (Shiva), Cakravartin (the universal monarch), Narayana (Vishnu), The Lokapalas (guardian deities) and Mara (the demon king), none have such power as you. Nagas (dragon gods), Yaksas (a type of spirit), humans and Asuras, Also do not have such great power of compassion as the World Honored One. Only the Buddha is the greatest among beings, like the earth, without anger or joy, Able to endure all evil deeds, and those who commit evil deeds, Viewing all beings equally, like a mother loves her child, With a heart that is equal to all, therefore I bow to the Buddha's feet. May you protect this one Dharma, do not let the demon again

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來， 　不令彼得勝，　　作此惡惱害。 　一切惡瞋怒，　　及以最極惡， 　實語愿說咒，　　降伏諸魔軍。 　如人身無病，　　不求諸醫師， 　如是阿修羅，　　無事不想佛。 　我今甚歡喜，　　來詣于佛所， 　愿說清凈法，　　令到菩提道。 　顯示諸賢聖，　　寂定如虛空， 　遠離於諸惡，　　及離我我所。 　速知于實際，　　能除諸煩惱， 　速斷一切縛，　　得知最上道。」

爾時，波羅陀阿修羅王及與眷屬，頂禮佛足右繞三匝，持眾雜色種種寶樹，狀如波吒羅七寶之樹置於佛后。種種寶葉華果、金縷真珠瓔珞、天生寶鬘、天瓔衣服、指印環玔、寶蓋幢幡、手瓔珞、腳瓔珞、臂瓔珞，寶莊嚴具于佛頭上空中垂下，乃至種種歌舞作樂而供養佛。一心合掌，說偈贊曰：

「眾生常為彼，　　煩惱火所燒， 　求樂恒不得，　　不遇施樂者。 　一切住惡道，　　惟佛眾生藥， 　安住解脫道，　　能救一切苦。 　惟佛賞人主，　　三有中更無， 　愍進智慧水，　　眾德滿如海。 　為盲失道者，　　安住于正路， 　導引諸眾生，　　住勝涅槃道。 　凡夫饑無厭，　　唯佛能充飽； 　常為煩惱溺，　　唯佛能救拔。 　遭溺之病苦，　　苦逼失其念， 　如此苦苦者，　　導

【現代漢語翻譯】 現代漢語譯本 來，不讓他們得勝，製造這些邪惡的惱害。 一切的惡、嗔怒，以及最極端的惡， 我願說出真實語的咒語，降伏所有的魔軍。 就像人身體沒有疾病，就不會去尋求醫生一樣， 阿修羅（Asura，一種神道生物）也是這樣，沒事的時候不會想到佛陀。 我現在非常歡喜，來到佛陀這裡， 愿佛陀宣說清凈的佛法，使我到達菩提（Bodhi，覺悟）之道。 顯示諸位賢聖，他們的寂靜如同虛空， 遠離一切的惡，也遠離對『我』和『我所』的執著。 迅速瞭解實相，能夠去除一切煩惱， 迅速斷除一切束縛，從而證得最上的道。

那時，波羅陀（Parada）阿修羅王和他的眷屬，頂禮佛足，右繞佛三圈，拿著各種雜色的寶樹，形狀像波吒羅（Patala）七寶之樹，放置在佛陀身後。各種寶葉、花果、金縷真珠瓔珞、天生的寶鬘、天衣、指環、寶蓋、幢幡、手鐲、腳鐲、臂鐲等寶莊嚴具，從佛陀頭頂的空中垂下，乃至各種歌舞作樂來供養佛陀。他們一心合掌，說偈讚歎道：

眾生常常被煩惱之火所焚燒， 尋求快樂卻總是得不到，遇不到能施予快樂的人。 一切眾生都住在惡道中，只有佛陀是眾生的良藥， 安住在解脫之道，能夠救度一切的痛苦。 只有佛陀是人中之主，三界（欲界、色界、無色界）之中再沒有其他， 慈悲地注入智慧之水，功德圓滿如大海。 為那些盲目迷失道路的人，安住在正道上， 引導一切眾生，安住在殊勝的涅槃（Nirvana，寂滅）之道。 凡夫的飢渴永無止境，只有佛陀能夠使他們飽足； 常常被煩惱所淹沒，只有佛陀能夠救拔他們。 遭遇溺水般的痛苦，被痛苦逼迫而失去正念， 對於這樣受苦的人，佛陀是引導者。

【English Translation】 English version Come, do not let them prevail, creating these evil harms. All evil, anger, and the most extreme evil, I wish to speak the mantra of truthful words, to subdue all the demon armies. Just as a person without illness does not seek physicians, So it is with Asuras (a type of divine being), they do not think of the Buddha when they have no troubles. I am now very joyful, coming to the Buddha's place, I wish the Buddha to proclaim the pure Dharma, leading me to the path of Bodhi (enlightenment). Revealing the sages, their tranquility is like the void, Far from all evils, and also far from the attachment to 'I' and 'mine'. Quickly understanding reality, able to remove all afflictions, Quickly severing all bonds, thereby attaining the supreme path.

At that time, King Parada of the Asuras and his retinue, bowed at the Buddha's feet, circumambulated the Buddha three times, holding various colored jeweled trees, shaped like the seven-jeweled Patala tree, placing them behind the Buddha. Various jeweled leaves, flowers, fruits, gold-threaded pearl necklaces, naturally formed jeweled garlands, heavenly garments, finger rings, jeweled canopies, banners, hand bracelets, foot bracelets, arm bracelets, and other jeweled ornaments hung down from the air above the Buddha's head, and even various songs and dances were performed to make offerings to the Buddha. They joined their palms together, and spoke verses of praise:

Beings are constantly burned by the fire of afflictions, Seeking joy but never obtaining it, not encountering those who can bestow joy. All beings dwell in evil paths, only the Buddha is the medicine for beings, Dwelling in the path of liberation, able to save all suffering. Only the Buddha is the lord of humans, there is no other in the three realms (desire realm, form realm, formless realm), Compassionately pouring the water of wisdom, virtues are as full as the ocean. For those who are blind and lost, dwelling on the right path, Guiding all beings, dwelling in the supreme path of Nirvana (extinction). The hunger of ordinary people is never satisfied, only the Buddha can fill them; Constantly drowned by afflictions, only the Buddha can rescue them. Encountering the suffering of drowning, being forced by suffering to lose right mindfulness, For those who suffer like this, the Buddha is the guide.

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師為親救。 　噁心眾生等，　　龍鬼諸羅剎， 　見佛得正念，　　安住大悲心。 　唯佛於三界，　　能作救護者， 　我等已孤獨，　　悉為眾苦溺。 　我等皆一心，　　一切樂法住， 　愿說最上義，　　令我得菩提。 　以得於佛眼，　　最上諸佛智， 　速伏諸魔怨，　　愿降正法雨。」

爾時，跋持毗盧遮那阿修羅王將諸眷屬，頂禮佛足右繞三匝，于佛右左積閻浮檀金；復以種種寶、種種華、種種末香、寶蓋、幢幡，及以金縷、真珠、瓔珞、歌舞作樂，合掌供養，說偈贊曰：

「福田福德水，　　福種福德牙， 　福樹福德枝，　　福條福德葉， 　福華福味果，　　最上福味漿。 　福色福陰影，　　福德子成就， 　佛福善堅固，　　福勇能伏他， 　福色勇健士，　　福德不動山， 　福華覆蓋土，　　福藥所依身。 　福山最上頂，　　放福智慧水， 　福德海甚深，　　福德眾生依， 　妙福眾寶磺，　　福味如巨海。 　福器盛甘露，　　福愿皆盛滿， 　福商恒將向，　　無漏寶國土。 　我等眾福盡，　　是故歸依佛， 　福德賢寶瓶，　　愿愍施我等。」

爾時，復有阿修羅仙，名一切菩提鬘，具有大福大威德大智慧大苦行，以菩提心而作莊嚴，得五神通離諸塵垢

【現代漢語翻譯】 現代漢語譯本 導師是我們的親身救護者。 那些心懷惡意的眾生，包括龍、鬼和羅剎（Rākṣasa，一種惡鬼）， 見到佛陀便能生起正念，安住于偉大的慈悲心中。 唯有佛陀在三界（欲界、色界、無色界）中，能夠作為救護者， 我們已經感到孤獨無助，完全被各種痛苦所淹沒。 我們都一心一意，安住於一切令人喜悅的佛法之中， 愿您宣說最至上的真理，使我們能夠證得菩提（bodhi，覺悟）。 憑藉佛陀的慧眼，以及諸佛最上的智慧， 迅速降伏一切魔怨，愿您降下正法的甘霖。

那時，跋持毗盧遮那阿修羅王（Bhadra-Vairocana Asura-rāja，阿修羅之王，毗盧遮那意為光明遍照）率領他的眷屬，頂禮佛足，右繞佛三匝，在佛的左右堆積起閻浮檀金（Jambudvipa-gold，一種珍貴的黃金）；又用各種珍寶、各種鮮花、各種末香、寶蓋、幢幡，以及金線、珍珠、瓔珞、歌舞音樂，合掌供養，並以偈頌讚嘆道：

福田是福德之水，福種是福德之芽， 福樹是福德之枝，福條是福德之葉， 福華是福德之味果，最上的是福德之味漿。 福色是福德之陰影，福德之子得以成就， 佛陀的福德善根堅固，福德的勇猛能夠降伏他人， 福色是勇健的戰士，福德是不動搖的山， 福華覆蓋著大地，福藥是身體所依賴的。 福山是最上的山頂，放出福德智慧之水， 福德之海極其深廣，福德是眾生所依賴的， 奇妙的福德是眾寶的礦藏，福德之味如巨大的海洋。 福德之器盛滿甘露，福德之愿都盛滿圓滿， 福德的商人恒常前往，無漏的珍寶國土。 我們眾生的福德已經耗盡，所以歸依佛陀， 福德是賢善的寶瓶，愿您慈悲施予我們。

那時，又有一位阿修羅仙（Asura-ṛṣi，具有神通的阿修羅），名叫一切菩提鬘（Sarva-bodhi-mālā，一切覺悟之花環），他具有大福德、大威德、大智慧和大苦行，以菩提心（bodhicitta，覺悟之心）作為莊嚴，獲得了五神通（pañcābhijñā，五種神通力），遠離了一切塵垢。

【English Translation】 English version The teacher is our personal savior. Those malicious beings, including dragons, ghosts, and Rākṣasas (a type of demon), Upon seeing the Buddha, they can generate right mindfulness and dwell in great compassion. Only the Buddha, in the three realms (desire realm, form realm, formless realm), can act as a protector, We already feel lonely and helpless, completely drowned in various sufferings. We are all of one mind, dwelling in all the joyful Dharma, May you proclaim the most supreme truth, so that we may attain Bodhi (enlightenment). Through the Buddha's eye of wisdom, and the supreme wisdom of all Buddhas, Quickly subdue all demonic enemies, may you send down the rain of the righteous Dharma.

At that time, Bhadra-Vairocana Asura-rāja (the Asura king, Vairocana meaning 'illuminating everywhere') led his retinue, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and piled up Jambudvipa-gold (a precious type of gold) to the left and right of the Buddha; he also offered various treasures, various flowers, various powdered incense, jeweled canopies, banners, as well as gold threads, pearls, necklaces, songs, dances, and music, with palms joined in reverence, and praised with verses:

The field of merit is the water of merit, the seed of merit is the sprout of merit, The tree of merit is the branch of merit, the twig of merit is the leaf of merit, The flower of merit is the fruit of the taste of merit, the most supreme is the juice of the taste of merit. The color of merit is the shadow of merit, the child of merit is accomplished, The Buddha's merit is firmly rooted, the courage of merit can subdue others, The color of merit is a brave warrior, merit is an unmoving mountain, The flower of merit covers the earth, the medicine of merit is what the body relies on. The mountain of merit is the highest peak, releasing the water of merit and wisdom, The sea of merit is extremely deep, merit is what sentient beings rely on, The wonderful merit is the mine of all treasures, the taste of merit is like a vast ocean. The vessel of merit is filled with nectar, the vows of merit are all filled to perfection, The merchant of merit constantly travels to the pure land of treasures without outflows. The merit of us sentient beings is exhausted, therefore we take refuge in the Buddha, Merit is a virtuous treasure vase, may you compassionately bestow it upon us.

At that time, there was also an Asura-ṛṣi (an Asura with supernatural powers), named Sarva-bodhi-mālā (garland of all enlightenment), who possessed great merit, great power, great wisdom, and great ascetic practices, adorned with bodhicitta (the mind of enlightenment), and had attained the five supernormal powers (pañcābhijñā), free from all defilements.

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，安住成就一切眾生，常化一切阿修羅等堪受彼供，是諸阿修羅無上導師，與九萬五千具足五通阿修羅仙，前後圍繞來詣佛所頂禮佛足，以真金瓶盛八功德水，置於佛前並獻寶杖；復與九萬五千眷屬各各執持異種寶蓋，以奉世尊右繞三匝，合掌向佛，說偈贊曰：

「忍辱如大地，　　忍水常盈滿， 　安住于凈忍，　　寧心無所失。 　煩惱渴愛盡，　　安處於信財， 　佛住慈悲心，　　置眾菩提道。 　說法猶如水，　　若聞如是法， 　愛樂菩提心，　　能成第一義。 　大悲願調伏，　　此諸下劣行， 　愿受我修羅，　　所獻眾寶物。 　三界所有供，　　棄捨不求染， 　唯佛無煩惱，　　堪受世供養。 　佛以大菩提，　　嚴三有眾生， 　愿說第一義，　　為得菩提故。 　我于拘留孫，　　曾聞第一義， 　拘那含牟尼，　　迦葉佛亦然。 　我以自願力，　　應現阿修羅， 　為化修羅故，　　修行菩提道。 　聞法獲德藏，　　復能轉示他， 　降魔惡徒黨，　　熾然正法朋。 　於此濁惡世，　　難有功德人， 　現佛境界事，　　是佛妙神力。」

大集經卷第四十七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十八

高齊天竺三

【現代漢語翻譯】 現代漢語譯本 （他們）安住于成就一切眾生，常常教化一切阿修羅（Asura，一種神道生物）等能夠接受供養的眾生，是這些阿修羅無上的導師。他與九萬五千位具有五種神通的阿修羅仙人，前後圍繞著來到佛陀所在之處，頂禮佛足，用真金瓶盛滿八功德水，放置在佛前並獻上寶杖；又與九萬五千眷屬各自拿著不同的寶蓋，奉獻給世尊，右繞佛三圈，合掌向佛，說偈讚頌道： 『忍辱如同大地，忍水常常充滿，安住于清凈的忍辱，內心寧靜不會有所失。煩惱和渴愛都已斷盡，安住于信心的財富中，佛陀安住于慈悲之心，引導眾生走向菩提之道。說法猶如甘露之水，如果聽聞這樣的佛法，愛樂菩提之心，就能成就第一義諦。大悲願力調伏，這些下劣的行為，愿接受我修羅所獻上的各種寶物。三界所有的供養，都捨棄不求染著，只有佛陀沒有煩惱，堪受世間的供養。佛陀以大菩提，莊嚴三有（欲界、色界、無色界）眾生，愿為得到菩提而宣說第一義諦。我曾在拘留孫佛（Krakucchanda，過去七佛之一）那裡，聽聞第一義諦，拘那含牟尼佛（Kanakamuni，過去七佛之一）和迦葉佛（Kasyapa，過去七佛之一）也是如此。我以自己的願力，應現為阿修羅，爲了教化阿修羅，修行菩提之道。聽聞佛法獲得功德寶藏，又能轉告他人，降伏魔的惡黨，使正法興盛。在這污濁的惡世，難以有功德之人，顯現佛的境界，這是佛陀的微妙神力。』

【English Translation】 English version They abide in accomplishing all sentient beings, constantly transforming all Asuras (a type of demigod) and others who are worthy of offerings, being the supreme guide of these Asuras. He, along with ninety-five thousand Asura immortals possessing the five supernatural powers, surrounded by their retinue, came to where the Buddha was, bowed at the Buddha's feet, placed a golden vase filled with water of eight merits before the Buddha, and offered a jeweled staff; further, with ninety-five thousand attendants, each holding different jeweled canopies, they offered them to the World Honored One, circumambulated the Buddha three times clockwise, joined their palms, and spoke verses in praise: 'Patience is like the earth, the water of patience is always full, abiding in pure patience, the mind is peaceful and without loss. Afflictions and craving are exhausted, abiding in the wealth of faith, the Buddha dwells in a compassionate heart, placing beings on the path to Bodhi. The Dharma is like water, if one hears such Dharma, loving the Bodhi mind, one can achieve the ultimate truth. The great compassionate vow tames, these inferior actions, may you accept the various treasures offered by us Asuras. All offerings in the three realms, are abandoned without seeking attachment, only the Buddha is without afflictions, worthy of the world's offerings. The Buddha, with great Bodhi, adorns beings in the three realms of existence, may you speak of the ultimate truth for the sake of attaining Bodhi. I have heard the ultimate truth from Krakucchanda Buddha (one of the past seven Buddhas), and so did Kanakamuni Buddha (one of the past seven Buddhas) and Kasyapa Buddha (one of the past seven Buddhas). By my own vow power, I manifest as an Asura, to transform Asuras, practicing the path of Bodhi. Hearing the Dharma, one obtains a treasure of merit, and can also transmit it to others, subduing the evil party of Mara, making the righteous Dharma flourish. In this turbid and evil world, it is difficult to find people of merit, the manifestation of the Buddha's realm is the Buddha's wondrous spiritual power.'

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藏那連提耶舍譯

月藏分第十四本事品第四

爾時，彌勒菩薩摩訶薩即從坐起，偏袒右肩整理衣服，合掌向佛而作是言：「世尊既是釋迦貴種剎利大姓，迦毗羅城凈飯王子，此四阿修羅畜生種類極成卑下，世尊何故言與我親？」

爾時，佛告彌勒菩薩摩訶薩言：「於過去世第三十一劫有佛出興，號毗舍浮如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛常為四眾說法。爾時有一大婆羅門，名弗沙耶若，已於過去無量佛所種諸善根，于阿耨多羅三藐三菩提而不退轉，深信具足歸依三寶，受持五戒離諸放逸。時弗沙耶若有弟八人：一名、弗沙金剛；二名、弗沙那毗；三名、弗沙阇利；四名、弗沙跋摩；五名、弗沙車帝；六名、弗沙樹；七名、弗沙毗離；八名、弗沙那提。

「時弗沙耶若婆羅門勸諸弟言：『汝等賢首！今可歸依佛法僧寶，受持五戒離諸放逸，發阿耨多羅三藐三菩提心。』時彼諸弟皆悉不肯歸依三寶，乃至不肯發菩提心。時弗沙耶若數勸諸弟經于多年，復問諸弟：『汝等！何故皆悉不肯歸依三寶，乃至不肯發菩提心？竟有何意何所愿求？』時彼八弟即作是言：『兄能千年修二威儀，惟行惟住不坐不臥，經七日夜限食一揣，修此難行足滿千年，

【現代漢語翻譯】 現代漢語譯本 當時，彌勒菩薩摩訶薩從座位上站起來，袒露右肩，整理好衣服，合掌向佛說道：『世尊既然是釋迦貴族剎帝利大姓，迦毗羅城凈飯王的王子，這四種阿修羅（非天，一種神道生物）、畜生種類極其卑賤低下，世尊為什麼說與他們親近呢？』 當時，佛告訴彌勒菩薩摩訶薩說：『在過去世第三十一劫，有佛出世，號毗舍浮（Vipasyin）如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）。那位佛經常為四眾說法。當時有一位大婆羅門，名叫弗沙耶若（Pusya-yajna），他已經在過去無量佛那裡種下各種善根，對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）不會退轉，深信具足，歸依三寶，受持五戒，遠離各種放逸。當時弗沙耶若有八個弟弟：一名弗沙金剛（Pusya-vajra），二名弗沙那毗（Pusya-nabhi），三名弗沙阇利（Pusya-jali），四名弗沙跋摩（Pusya-varma），五名弗沙車帝（Pusya-ksatriya），六名弗沙樹（Pusya-vrksa），七名弗沙毗離（Pusya-virya），八名弗沙那提（Pusya-nadi）。』 『當時弗沙耶若婆羅門勸告他的弟弟們說：『各位賢弟！現在可以歸依佛法僧三寶，受持五戒，遠離各種放逸，發起阿耨多羅三藐三菩提心。』當時他的弟弟們都不肯歸依三寶，甚至不肯發起菩提心。當時弗沙耶若多次勸告他的弟弟們，經過多年，又問他的弟弟們：『你們！為什麼都不肯歸依三寶，甚至不肯發起菩提心？到底有什麼想法，有什麼願望？』當時他的八個弟弟就說：『哥哥如果能千年修持二種威儀，只行走和站立，不坐不臥，經過七天七夜只吃一小團食物，修持這種難行苦行滿千年，

【English Translation】 English version At that time, the Bodhisattva Mahasattva Maitreya rose from his seat, bared his right shoulder, adjusted his robes, and with his palms joined together, spoke to the Buddha, saying: 'World Honored One, since you are of the Shakya noble Kshatriya lineage, the prince of King Suddhodana of Kapilavastu, and these four kinds of Asuras (demigods, a type of divine being), and animals are extremely lowly and base, why do you say that you are close to them?' At that time, the Buddha said to the Bodhisattva Mahasattva Maitreya: 'In the past, in the thirty-first kalpa, a Buddha appeared in the world, named Vipasyin (毗舍浮) Tathagata (如來), Arhat (應), Samyaksambuddha (正遍知), Vidya-carana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Purusadamyasarathi (調御丈夫), Sasta deva-manusyanam (天人師), Buddha (佛), and Bhagavan (世尊). That Buddha often preached the Dharma to the four assemblies. At that time, there was a great Brahmin named Pusya-yajna (弗沙耶若), who had already planted various good roots in the presence of countless Buddhas in the past. He would not regress from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), had deep faith, took refuge in the Three Jewels, observed the five precepts, and abstained from all forms of indulgence. At that time, Pusya-yajna had eight younger brothers: the first was named Pusya-vajra (弗沙金剛), the second was named Pusya-nabhi (弗沙那毗), the third was named Pusya-jali (弗沙阇利), the fourth was named Pusya-varma (弗沙跋摩), the fifth was named Pusya-ksatriya (弗沙車帝), the sixth was named Pusya-vrksa (弗沙樹), the seventh was named Pusya-virya (弗沙毗離), and the eighth was named Pusya-nadi (弗沙那提).' 'At that time, the Brahmin Pusya-yajna advised his brothers, saying: 'Dear brothers! Now you should take refuge in the Buddha, Dharma, and Sangha, observe the five precepts, abstain from all forms of indulgence, and generate the mind of Anuttara-samyak-sambodhi.' At that time, his brothers all refused to take refuge in the Three Jewels, and even refused to generate the Bodhi mind. At that time, Pusya-yajna repeatedly advised his brothers for many years, and then asked his brothers: 'Why do you all refuse to take refuge in the Three Jewels, and even refuse to generate the Bodhi mind? What are your intentions, and what do you wish for?' At that time, his eight brothers said: 'If you, elder brother, can practice the two forms of deportment for a thousand years, only walking and standing, not sitting or lying down, and eating only a small morsel of food after seven days and nights, and complete this difficult practice for a thousand years,'

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然後我當歸依三寶，受持五戒，離諸放逸發於無上菩提之心。』

「彌勒！時弗沙耶若聞是語已，一心喜悅，即為八弟而立誓言：『汝等若能歸依三寶，乃至能發阿耨多羅三藐三菩提心不退轉者，我今必當千年之中不坐不臥、七日七夜限食一揣。我立誓已，于千年中若晝若夜，乃至一剎那頃念于坐臥。乃至於七日夜過食一揣，永當使我違三世佛，違六波羅蜜，違十善業道，不成阿耨多羅三藐三菩提。』

「爾時，空中有百千億那由他無量諸天贊言：『大士！善哉！善哉！堅固勇猛大力決定，汝于來世盲冥眾中當得成佛、多陀阿伽度、阿羅訶、三藐三佛陀，聲震於世。』

「時毗舍浮佛，以弗沙耶若頭陀功德故，贊言：『善哉！善哉！大婆羅門！汝今以此苦行威儀，行檀波羅蜜乃至般若波羅蜜故，于未來世第三十一大賢劫中人壽百歲于彼成佛，號釋迦牟尼如來、應、正遍知，聲震於世。汝當爾時，與此八弟授阿耨多羅三藐三菩提記。』

「彌勒！彼弗沙耶若婆羅門，足滿千年不坐不臥，經七日夜限食一揣，滿千年已，令彼八弟安住三歸受持五戒，及發無上菩提之心。善男子！是弗沙耶若化其八弟及余無量百千萬億那由他等，諸婆羅門、長者、居士、男子、女人、童男、童女，皆成熟已，即于毗

【現代漢語翻譯】 然後我應當皈依三寶（佛、法、僧），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），遠離一切放逸，發起無上菩提之心。 彌勒（未來佛）！當時弗沙耶若（一位婆羅門）聽到這些話后，心中非常喜悅，就為他的八個弟弟立下誓言：『你們如果能夠皈依三寶，乃至能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心）而不退轉，我今必定在千年之中不坐不臥，七天七夜只吃一團食物。我立下誓言后，在這千年之中，無論是白天還是夜晚，乃至一剎那間，如果我動了坐臥的念頭，或者在七天七夜之後吃了超過一團的食物，我將永遠違背三世諸佛，違背六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），違背十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），不能成就阿耨多羅三藐三菩提。』 當時，空中無數的諸天讚歎道：『大士！太好了！太好了！你真是堅定勇猛，力量強大，決心堅定。你將來在盲昧的眾生之中，必定能夠成佛，成為多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等正覺），你的名聲將震動世間。』 當時，毗舍浮佛（過去七佛之一）因為弗沙耶若的頭陀（苦行）功德，讚歎道：『太好了！太好了！大婆羅門！你現在以這種苦行的威儀，修行檀波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜），所以在未來世第三十一大賢劫中，當人壽百歲時，你將會在那裡成佛，號為釋迦牟尼如來、應、正遍知，你的名聲將震動世間。你到那時，將會給你的這八個弟弟授記，他們將成就阿耨多羅三藐三菩提。』 彌勒！那位弗沙耶若婆羅門，足足千年不坐不臥，經過七天七夜只吃一團食物。千年期滿后，他讓他的八個弟弟安住於三歸（皈依佛、法、僧），受持五戒，並且發起無上菩提之心。善男子！這位弗沙耶若教化了他的八個弟弟以及其他無數百千萬億那由他（極大的數字）的婆羅門、長者、居士、男子、女人、童男、童女，使他們都成熟之後，就在毗舍

【English Translation】 Then I should take refuge in the Three Jewels (Buddha, Dharma, Sangha), uphold the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, not to take intoxicants), depart from all negligence, and generate the mind of unsurpassed Bodhi. Maitreya (the future Buddha)! At that time, when Phussa (a Brahmin) heard these words, he was overjoyed and made a vow to his eight brothers: 'If you can take refuge in the Three Jewels, and even generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment) without regression, I will surely not sit or lie down for a thousand years, and for seven days and seven nights, I will limit myself to one morsel of food. After making this vow, if during these thousand years, whether day or night, even for a moment, I have the thought of sitting or lying down, or if after seven days and seven nights I eat more than one morsel of food, may I forever violate the Buddhas of the three times, violate the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), violate the Ten Virtuous Paths (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not being ignorant), and not attain Anuttara-samyak-sambodhi.' At that time, countless devas in the sky praised, saying: 'Great being! Excellent! Excellent! You are truly firm, courageous, powerful, and resolute. In the future, among the blind and ignorant beings, you will surely attain Buddhahood, becoming a Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), and your name will resound throughout the world.' At that time, Vipasyin Buddha (one of the past seven Buddhas), because of Phussa's ascetic (dhuta) merits, praised him, saying: 'Excellent! Excellent! Great Brahmin! Now, with this ascetic conduct, practicing Dana Paramita (perfection of generosity) up to Prajna Paramita (perfection of wisdom), in the thirty-first great kalpa (eon) of the future, when the human lifespan is one hundred years, you will attain Buddhahood there, and be named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, and your name will resound throughout the world. At that time, you will give your eight brothers the prediction that they will attain Anuttara-samyak-sambodhi.' Maitreya! That Brahmin Phussa, for a full thousand years, did not sit or lie down, and for seven days and seven nights, limited himself to one morsel of food. After the thousand years were completed, he established his eight brothers in the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), upholding the Five Precepts, and generating the mind of unsurpassed Bodhi. Good man! This Phussa, having matured his eight brothers and countless hundreds of thousands of millions of nayutas (a very large number) of Brahmins, elders, householders, men, women, boys, and girls, then in the presence of Vipas

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舍浮如來法中出家學道。

「爾時，所有解說經論及諸外典，誦持不忘為人解說，然後至閑林中，與第一義諦禪波羅蜜相應而住經五萬年。于彼時中，成熟無量百千萬億那由他阿僧祇天、龍、夜叉、阿修羅、伽樓羅、緊那羅、摩睺羅伽、畜生、餓鬼、毗舍遮、人、非人等，向于阿耨多羅三藐三菩提令不退轉。

「彌勒！彼弗沙耶若婆羅門者豈異人乎？莫作異觀，我身是也。我于爾時為欲成熟彼八弟故，于千年中不坐不臥但行但立，經七日夜限食一揣；我為成熟彼諸弟故，乃至於閑林中住第一義諦經五萬年，成熟無量百千萬億那由他阿僧祇天、龍、夜叉、阿修羅、伽樓羅、緊那羅、摩睺羅伽、畜生、餓鬼、毗舍遮、人、非人等，向阿耨多羅三藐三菩提令不退轉。

「爾時，弗沙金剛者，今羅睺羅阿修羅王是；弗沙那毗者，今毗摩質多羅阿修羅王是；弗沙阇利者，今波羅陀阿修羅王是；弗沙跋摩者，今婆稚毗盧遮那阿修羅王是；弗沙車帝者，今魔王波旬是；弗沙樹者，今汝彌勒是，以是因緣得無礙智，一生補處安住大乘。弗沙毗離者，今毗摩羅詰是也；弗沙難提者，今提婆達多是也。當如是觀，我昔為求阿耨多羅三藐三菩提故，為欲成就魔波旬故，作如是等無量苦惱毛豎驚怖難行之事。是故今此魔王波

【現代漢語翻譯】 現代漢語譯本 在舍浮如來（過去佛名）的教法中出家修行。 『那時，所有能解說經論和各種外道典籍的人，都能背誦不忘併爲他人講解，然後到寂靜的樹林中，與第一義諦（佛教最高真理）的禪定波羅蜜（到達彼岸的修行方法）相應而住，經歷了五萬年。在那段時間裡，我成熟了無量百千萬億那由他阿僧祇（極大的數字）的天、龍、夜叉（守護神）、阿修羅（非天神）、伽樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、畜生、餓鬼、毗舍遮（食人鬼）、人、非人等眾生，使他們趨向于阿耨多羅三藐三菩提（無上正等正覺），永不退轉。 『彌勒（菩薩名）！那個弗沙耶（過去佛名）婆羅門難道是別人嗎？不要這樣想，他就是我。我那時爲了成熟那八個弟子，在千年之中不坐不臥，只是行走或站立，七天七夜只吃一小團食物；我爲了成熟那些弟子，乃至在寂靜的樹林中安住于第一義諦五萬年，成熟了無量百千萬億那由他阿僧祇的天、龍、夜叉、阿修羅、伽樓羅、緊那羅、摩睺羅伽、畜生、餓鬼、毗舍遮、人、非人等眾生，使他們趨向于阿耨多羅三藐三菩提，永不退轉。 『那時，弗沙金剛（過去佛名）就是現在的羅睺羅（阿修羅王名）阿修羅王；弗沙那毗（過去佛名）就是現在的毗摩質多羅（阿修羅王名）阿修羅王；弗沙阇利（過去佛名）就是現在的波羅陀（阿修羅王名）阿修羅王；弗沙跋摩（過去佛名）就是現在的婆稚毗盧遮那（阿修羅王名）阿修羅王；弗沙車帝（過去佛名）就是現在的魔王波旬（魔王名）；弗沙樹（過去佛名）就是現在的你彌勒，因為這個因緣，你獲得了無礙的智慧，一生補處（下一世成佛）安住于大乘（佛教教義）。弗沙毗離（過去佛名）就是現在的毗摩羅詰（在家菩薩名）；弗沙難提（過去佛名）就是現在的提婆達多（佛陀的堂弟）。應當這樣看待，我過去爲了求得阿耨多羅三藐三菩提，爲了成就魔王波旬，做了這樣無數的苦行，令人毛骨悚然、驚恐難行的事。所以現在這個魔王波旬』

【English Translation】 English version Having left home to study the Way in the Dharma of the Tathagata Shefu (a past Buddha). 『At that time, all those who could explain the sutras and treatises, as well as various external scriptures, could recite them without forgetting and explain them to others. Then, they would go to a quiet forest and dwell in accordance with the Samadhi Paramita (perfection of meditation) of the First Principle (the highest truth in Buddhism) for fifty thousand years. During that time, I matured countless hundreds of thousands of millions of nayutas of asankhyeyas (extremely large numbers) of devas (gods), nagas (dragons), yakshas (guardian spirits), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), animals, hungry ghosts, pisacas (flesh-eating demons), humans, and non-humans, leading them towards Anuttara-samyak-sambodhi (supreme enlightenment) so that they would never regress. 『Maitreya (a Bodhisattva)! Was that Brahmin Phusaya (a past Buddha) someone different? Do not think so; it was I myself. At that time, in order to mature those eight disciples, I did not sit or lie down for a thousand years, but only walked or stood. For seven days and nights, I ate only one small morsel of food. In order to mature those disciples, I even dwelt in the quiet forest in the First Principle for fifty thousand years, maturing countless hundreds of thousands of millions of nayutas of asankhyeyas of devas, nagas, yakshas, asuras, garudas, kinnaras, mahoragas, animals, hungry ghosts, pisacas, humans, and non-humans, leading them towards Anuttara-samyak-sambodhi so that they would never regress. 『At that time, Phusya Vajra (a past Buddha) was the present Asura King Rahula (an Asura king); Phusya Nabha (a past Buddha) was the present Asura King Vimalacitra (an Asura king); Phusya Jali (a past Buddha) was the present Asura King Palada (an Asura king); Phusya Varma (a past Buddha) was the present Asura King Vairochana (an Asura king); Phusya Cheti (a past Buddha) was the present Mara King Papiyas (a demon king); Phusya Tree (a past Buddha) is the present you, Maitreya. Because of this cause, you have obtained unobstructed wisdom, and as a one-life-away Bodhisattva, you dwell in the Mahayana (Buddhist teachings). Phusya Vili (a past Buddha) was the present Vimalakirti (a lay Bodhisattva); Phusya Nandi (a past Buddha) was the present Devadatta (Buddha's cousin). You should view it this way: in the past, in order to seek Anuttara-samyak-sambodhi, and in order to accomplish the demon king Papiyas, I performed such countless difficult and terrifying practices that caused my hair to stand on end. Therefore, this demon king Papiyas now』

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旬，以福德智慧二種莊嚴故，有如是等神通威力，有大功能，于欲界中最勝自在。

「此魔波旬及余眷屬，今於我所起勤害心，于正法幢起摧折心，于僧寶所起破壞心，於八聖道起斷除心，于正法燈起毀滅心，于諸眾生一切善法起隱沒心，致留難心，作恐怖心，不憐愍心，違反之心，令諸眾生退舍善道墮惡趣心。于諸龍眾起驚怖心，于阿修羅宮起破壞心，於此說法大眾會所慾障礙故而來至此，復起欲壞大眾集心，興此惡意顧視而坐。

「若有眾生為障礙他故，嬈亂他故，降伏他故，欺陵他故，求稱譽故，求名聞故，依於五欲戲笑樂故，求富貴故，修行施戒忍辱精進禪定智慧，不為解脫，不為信敬，不為離欲寂靜，唯為自身五欲樂故，修行施戒忍辱精進禪定智慧，為如是等諸結所縛雜于愚癡，于欲界中果報成熟，為魔波旬如是苦惱。

「此魔波旬以本障礙他故，嬈亂他故，降伏他故，欺陵他故，求稱譽故，求名聞故，依於五欲戲笑樂故，求富貴故，于毗舍浮如來法中，修行施戒忍辱精進禪定智慧。以是因緣，今于現在白法盡滅，五濁惡世得作魔王，於三寶所不生信敬無尊仰心。如是波旬常于眾生而作諸惡，不利益故，令苦惱故，令墮落故；提婆達多亦復如是。

「此羅睺羅阿修羅王、毗摩質多

【現代漢語翻譯】 現代漢語譯本 『波旬（Pāpīyas，魔王名），因福德和智慧兩種莊嚴，所以有這樣的神通威力，有大功能，在欲界中最殊勝自在。 『這個魔王波旬和他的眷屬，現在對我生起加害之心，對正法之幢生起摧毀之心，對僧寶生起破壞之心，對八聖道生起斷除之心，對正法之燈生起毀滅之心，對一切眾生的所有善法生起隱沒之心，導致留難之心，製造恐怖之心，不憐憫之心，違逆之心，使眾生退失善道墮入惡趣之心。對龍眾生起驚恐之心，對阿修羅宮生起破壞之心，爲了障礙這個說法的大眾集會而來到這裡，又生起破壞大眾集會的心，懷著這種惡意注視而坐。 『如果有眾生爲了障礙他人，擾亂他人，降伏他人，欺凌他人，求取稱譽，求取名聞，依於五欲戲笑享樂，求取富貴，而修行佈施、持戒、忍辱、精進、禪定、智慧，不是爲了解脫，不是爲了信敬，不是爲了離欲寂靜，只是爲了自身五欲之樂，而修行佈施、持戒、忍辱、精進、禪定、智慧，被這些結縛所束縛，混雜于愚癡，在欲界中果報成熟，就如同魔王波旬一樣苦惱。 『這個魔王波旬因為過去障礙他人，擾亂他人，降伏他人，欺凌他人，求取稱譽，求取名聞，依於五欲戲笑享樂，求取富貴，在毗舍浮（Viśvabhū，過去佛名）如來的法中，修行佈施、持戒、忍辱、精進、禪定、智慧。因為這個因緣，現在白法滅盡，在五濁惡世成為魔王，對三寶不生信敬，沒有尊崇仰慕之心。像這樣的波旬常常對眾生作諸惡事，不利益他們，使他們苦惱，使他們墮落；提婆達多（Devadatta，佛陀的堂弟）也是這樣。 『這個羅睺羅（Rāhula，阿修羅王名）阿修羅王、毗摩質多（Vemacitra，阿修羅王名）

【English Translation】 English version 'Pāpīyas (the name of a demon king), because of the two adornments of merit and wisdom, has such supernatural powers and great abilities, and is the most supreme and free in the desire realm.' 'This demon king Pāpīyas and his retinue now harbor a desire to harm me, a desire to destroy the banner of the true Dharma, a desire to disrupt the Sangha, a desire to cut off the Eightfold Noble Path, a desire to extinguish the lamp of the true Dharma, a desire to conceal all the good dharmas of all beings, causing obstacles, creating fear, lacking compassion, being contrary, causing beings to retreat from the path of goodness and fall into evil realms. They cause fear in the dragon beings, cause destruction in the Asura palaces, and have come here to obstruct this gathering of the Dharma assembly, and also harbor a desire to disrupt the gathering of the assembly, sitting here with this malicious gaze.' 'If there are beings who, in order to obstruct others, disturb others, subdue others, bully others, seek praise, seek fame, rely on the five desires for amusement and pleasure, seek wealth and status, practice giving, morality, patience, diligence, meditation, and wisdom, not for liberation, not for faith and respect, not for detachment and tranquility, but only for their own pleasure in the five desires, and practice giving, morality, patience, diligence, meditation, and wisdom, being bound by these fetters, mixed with ignorance, when the karmic results mature in the desire realm, they will be as miserable as the demon king Pāpīyas.' 'This demon king Pāpīyas, because in the past he obstructed others, disturbed others, subdued others, bullied others, sought praise, sought fame, relied on the five desires for amusement and pleasure, sought wealth and status, in the Dharma of the Tathāgata Viśvabhū (name of a past Buddha), practiced giving, morality, patience, diligence, meditation, and wisdom. Because of this cause, now the white dharmas are extinguished, and in this evil world of the five turbidities, he has become a demon king, and does not have faith and respect for the Three Jewels, nor does he have a heart of reverence and admiration. Such a Pāpīyas constantly does evil to beings, not benefiting them, causing them suffering, causing them to fall; Devadatta (the Buddha's cousin) is also like this.' 'This Rāhula (name of an Asura king), the Asura king, and Vemacitra (name of an Asura king)'

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羅阿修羅王、波羅陀阿修羅王、婆稚毗盧遮那阿修羅王、牟真鄰陀阿修羅王，及余阿修羅等，亦于毗舍浮如來法中，憍逸自舉不勤修習。復懷疑惑雜諸煩惱，貪慾瞋恚愚癡邪見，無明膽佞斷常之心，修行施戒忍辱精進禪定智慧。以是因緣，今生下類苦惱畜生阿修羅道，為諸結所縛疑惑愚癡，是故彼等尚不能發世俗正見，何況能發無上善根！

「唯有彌勒菩薩摩訶薩、毗摩羅詰及菩提鬘阿修羅仙等，于毗舍浮如來法中，不為障礙他故，乃至不求富貴故，但樂離欲化眾生故，修六波羅蜜。以是因緣，此大丈夫彌勒菩薩、毗摩羅詰，及菩提鬘阿修羅仙等，得無礙智，以諸菩薩功德莊嚴，巧成一切眾生智藥。

「是故我今告于汝等，若有欲求無上智者，是人應當深信清凈，以第一義諦而求菩提，莫以世諦。譬如五大河水能滿大海，不以小河。如是以依第一義故，速能充滿一切智海，不以世諦。又如須彌山王依于大地久住不動，不以依水。如是以依第一義諦，一切善根而得堅固，不以世諦。又如一切草木依于大地而得生長，不以草葉。如是四念處乃至十八不共法大慈大悲等，依第一義諦而得生長，不以世諦。又如猛風依于虛空而能吹蕩煙雲塵霧，不依于地。如是為求菩提諸善男子、善女人等，依第一義諦，能吹諸惡

【現代漢語翻譯】 現代漢語譯本：羅阿修羅王（Rāhu，阿修羅之王）、波羅陀阿修羅王（Vala，阿修羅之王）、婆稚毗盧遮那阿修羅王（Vairochana，阿修羅之王）、牟真鄰陀阿修羅王（Mucilinda，阿修羅之王），以及其他的阿修羅們，在毗舍浮如來（Vipashyin，過去七佛之一）的教法中，也因驕傲自大而不勤奮修行。他們還懷有疑惑，夾雜著各種煩惱，如貪慾、嗔恚、愚癡和邪見，以及無明、膽怯、斷見和常見等。他們沒有修行佈施、持戒、忍辱、精進、禪定和智慧。因為這些原因，他們今生墮入下等的痛苦畜生阿修羅道，被各種煩惱所束縛，充滿疑惑和愚癡。因此，他們甚至不能生起世俗的正見，更何況是無上的善根！ 只有彌勒菩薩摩訶薩（Maitreya，未來佛）、毗摩羅詰（Vimalakirti，在家菩薩）和菩提鬘阿修羅仙（Bodhimāla，阿修羅仙人）等，在毗舍浮如來的教法中，不為障礙他人，甚至不為追求富貴，只是爲了樂於離欲和教化眾生，而修習六波羅蜜（六種到達彼岸的方法）。因為這些原因，這些大丈夫彌勒菩薩、毗摩羅詰和菩提鬘阿修羅仙等，獲得了無礙的智慧，以各種菩薩的功德來莊嚴自己，巧妙地成就了一切眾生的智慧之藥。 因此，我現在告訴你們，如果有人想要追求無上的智慧，這個人應當深信清凈，以第一義諦（勝義諦，真理的最高層面）來追求菩提（覺悟），而不是以世諦（俗諦，世俗的層面）。譬如，五大河的水能夠充滿大海，而不是小河。同樣，依靠第一義諦，能夠迅速充滿一切智慧之海，而不是依靠世諦。又如，須彌山王（Mount Sumeru，佛教宇宙觀中的中心山）依靠大地而長久不動，而不是依靠水。同樣，依靠第一義諦，一切善根才能得到堅固，而不是依靠世諦。又如，一切草木依靠大地而生長，而不是依靠草葉。同樣，四念處（四種禪修方法）乃至十八不共法（佛陀獨有的十八種功德）、大慈大悲等，依靠第一義諦而生長，而不是依靠世諦。又如，猛烈的風依靠虛空而能吹散煙雲塵霧，而不是依靠地面。同樣，爲了追求菩提的善男子、善女人們，依靠第一義諦，能夠吹散各種惡。

【English Translation】 English version: King Rāhu (king of Asuras), King Vala (king of Asuras), King Vairochana (king of Asuras), King Mucilinda (king of Asuras), and other Asuras, in the Dharma of the Tathagata Vipashyin (one of the past seven Buddhas), were also arrogant and did not diligently practice. They also harbored doubts, mixed with various afflictions such as greed, hatred, ignorance, and wrong views, as well as ignorance, timidity, annihilationism, and eternalism. They did not practice giving, keeping precepts, patience, diligence, meditation, and wisdom. Because of these reasons, they are now born into the lower, suffering animal Asura realm, bound by various afflictions, full of doubt and ignorance. Therefore, they cannot even generate mundane right views, let alone supreme good roots! Only Bodhisattva Mahasattva Maitreya (the future Buddha), Vimalakirti (a lay Bodhisattva), and the Asura Immortal Bodhimāla (an Asura immortal), in the Dharma of the Tathagata Vipashyin, did not hinder others, nor did they seek wealth and honor, but were happy to renounce desires and transform sentient beings, practicing the Six Paramitas (six perfections). Because of these reasons, these great men, Bodhisattva Maitreya, Vimalakirti, and the Asura Immortal Bodhimāla, obtained unobstructed wisdom, adorned themselves with the merits of various Bodhisattvas, and skillfully became the medicine of wisdom for all sentient beings. Therefore, I now tell you, if anyone desires to seek supreme wisdom, that person should deeply believe in purity, and seek Bodhi (enlightenment) through the first principle (ultimate truth), not through the worldly truth. For example, the water of the five great rivers can fill the ocean, not the small rivers. Likewise, by relying on the first principle, one can quickly fill the ocean of all wisdom, not by relying on the worldly truth. Also, like Mount Sumeru (the central mountain in Buddhist cosmology) standing firm on the earth for a long time, not relying on water. Likewise, by relying on the first principle, all good roots can be strengthened, not by relying on the worldly truth. Also, like all plants and trees growing on the earth, not relying on leaves. Likewise, the Four Foundations of Mindfulness (four meditation practices), up to the Eighteen Unique Qualities of a Buddha, great compassion, etc., grow by relying on the first principle, not by relying on the worldly truth. Also, like a strong wind relying on the void to blow away smoke, clouds, and dust, not relying on the ground. Likewise, for those good men and women who seek Bodhi, by relying on the first principle, they can blow away all evils.

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見云煩惱煙霧十惡道塵，不以世諦。又如依日大光明故，得見高下及諸色像種種作業，不以依彼油燈小光。如是以依第一義諦菩提之心，無有迷惑作諸善業，不以世諦。是故應舍一切愛取攝受之事，住閑林中，不作放逸修第一義，不以世諦。汝等如是便能速滿六波羅蜜，于阿耨多羅三藐三菩提而成正覺。」

爾時，世尊欲重明此義而說偈言：

「一生處彌勒，　　問于尊導師， 　云何畜生類，　　言與人為親？ 　世尊見久遠，　　告于彌勒言： 　修羅等往昔，　　皆是我兄弟。 　第三十一劫，　　毗舍浮佛時， 　我作婆羅門，　　聰慧字耶若， 　六度常相應，　　菩提不退轉。 　時我有八弟，　　邪見婆羅門， 　勸令信三寶，　　及發菩提心， 　彼皆不肯行，　　愚癡邪見故。 　既歷多年已，　　鈍根作是言： 　兄能千年中，　　常離於坐臥， 　復經七日夜，　　限食飯一揣。 　如是千年滿，　　我當住菩提。 　我時一心喜，　　誓住二威儀， 　既滿千年已，　　方得成熟彼。 　又化多眾生，　　出家離俗已， 　復與第一義，　　相應五萬年。 　如是第一義，　　我時本安住， 　轉化無量眾，　　堅住無上道。 　羅睺毗摩質，　　婆稚波羅陀， 　波旬毗摩詰，　

【現代漢語翻譯】 現代漢語譯本 看到煩惱如同煙霧，十惡道如同塵埃，不要執著於世俗的真理（世諦）。又如依靠太陽的光明，才能看到高低和各種顏色形狀的事物，而不是依靠油燈的小光。同樣，依靠第一義諦（paramārtha-satya）的菩提心，才能在沒有迷惑的情況下行善，而不是依靠世俗的真理。因此，應當捨棄一切愛戀、執取和攝受的事物，住在寂靜的樹林中，不放縱自己，修習第一義，而不是世俗的真理。你們如果這樣做，就能迅速圓滿六波羅蜜（ṣaṭ pāramitā），在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）中成就正覺。」

當時，世尊爲了再次闡明這個道理，說了偈語：

『一生補處（ekajāti-pratibaddha）的彌勒（Maitreya），向尊貴的導師（世尊）請教， 『為什麼畜生類，會和人有親緣關係？』 世尊以久遠的智慧，告訴彌勒說： 『修羅（asura）等眾生，在過去世都是我的兄弟。 在第三十一劫（kalpa），毗舍浮佛（Viśvabhū）出世時， 我是一位婆羅門（brāhmaṇa），聰明智慧，名字叫耶若（Yajña）， 我常與六度（ṣaṭ pāramitā）相應，菩提心永不退轉。 當時我有八個弟弟，都是邪見的婆羅門， 我勸他們相信三寶（triratna），併發菩提心， 他們都不肯修行，因為愚癡和邪見。 經過多年以後，這些鈍根的弟弟們說： 『哥哥如果能在千年之中，常不坐臥， 並且在七日七夜裡，只吃一團飯， 如果能這樣滿千年，我們就相信你住在菩提道中。』 我當時一心歡喜，發誓遵守這兩種威儀（坐和臥）， 等到千年期滿，才得以成熟他們。 我又教化了許多眾生，讓他們出家離俗， 又與第一義相應，修行了五萬年。 我當時安住于這樣的第一義， 轉化了無量眾生，堅定地安住于無上道。 羅睺（Rāhu）、毗摩質（Vimacitra）、婆稚（Bāhuka）、波羅陀（Prahlāda）， 波旬（Pāpīyas）、毗摩詰（Vimalakīrti），

【English Translation】 English version Seeing afflictions as smoke and the ten evil paths as dust, do not rely on conventional truth (saṃvṛti-satya). Just as one sees heights and depths and various forms and colors by relying on the great light of the sun, not by relying on the small light of an oil lamp, so too, by relying on the Bodhi mind of the ultimate truth (paramārtha-satya), one performs virtuous deeds without delusion, not by relying on conventional truth. Therefore, one should abandon all things of love, attachment, and possession, dwell in a quiet forest, not be negligent, and cultivate the ultimate truth, not conventional truth. If you do so, you will quickly fulfill the six perfections (ṣaṭ pāramitā) and attain perfect enlightenment in anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment).'

At that time, the World Honored One, wishing to further clarify this meaning, spoke in verse:

'Maitreya (the one who will be born in the next life), who is destined to be a Buddha in his next life, asked the venerable teacher (the World Honored One), 'Why are beings in the animal realm related to humans?' The World Honored One, with his far-reaching wisdom, told Maitreya: 'The asuras (demigods) and others were all my brothers in past lives. In the thirty-first kalpa (eon), when the Buddha Viśvabhū appeared, I was a brahmin (priest), intelligent and wise, named Yajña (sacrifice), I was always in accordance with the six perfections (ṣaṭ pāramitā), and my Bodhi mind never regressed. At that time, I had eight younger brothers, all brahmins with wrong views, I urged them to believe in the Three Jewels (triratna) and to generate the Bodhi mind, But they all refused to practice, due to their ignorance and wrong views. After many years, these brothers of dull faculties said: 'If you, brother, can remain without sitting or lying down for a thousand years, And for seven days and nights, eat only one morsel of food, If you can complete a thousand years in this way, we will believe that you dwell in the Bodhi path.' I was overjoyed at that time, and vowed to observe these two forms of conduct (sitting and lying down), And only after the thousand years were completed, was I able to mature them. I also transformed many beings, causing them to leave home and renounce the world, And I practiced in accordance with the ultimate truth for fifty thousand years. I was dwelling in such ultimate truth at that time, Transforming countless beings, firmly dwelling in the unsurpassed path. Rāhu, Vimacitra, Bāhuka, Prahlāda, Pāpīyas, Vimalakīrti,

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彌勒及提婆。 　如是八人等，　　先是我兄弟， 　為彼修苦行，　　成熟于菩提。 　我為無上道，　　行諸苦難事， 　波旬提婆達，　　常欲危害我。 　魔於過去時，　　所作諸善業， 　初無有信敬，　　恒欲惱眾生。 　但為富貴欲，　　求名不尊重， 　毗舍浮法中，　　而行於六度。 　白法盡滅已，　　惡法增長時， 　得為魔波旬，　　欲界中自在。 　又於三寶所，　　不肯生信敬， 　波旬提婆達，　　常欲惱眾生。 　如是修羅王，　　增上憍逸士， 　疑惑有欲垢，　　及諸嫉妒行。 　今在畜生類，　　而作修羅王， 　于諸最勝法，　　無智不能了， 　彌勒毗摩詰，　　道鬘修羅仙， 　于毗捨得信，　　修行無上道。 　彼與六度合，　　常化諸眾生， 　是故今殊勝，　　成熟無礙智。 　故我今示汝，　　宜舍諸疑惑， 　勤修第一義，　　證菩提不難。 　如海常充滿，　　種種眾寶物， 　如是修真諦，　　能令智滿足。 　又如依大地，　　生長諸苗稼， 　如是真諦合，　　能生勝菩提。 　又如風依空，　　吹蕩諸塵曀， 　如是修真諦，　　能滅諸煩惱。 　又如依日光，　　明見諸色像。 　若住第一義，　　能睹諸佛法。 　是故若欲求，　　於世速

【現代漢語翻譯】 現代漢語譯本 彌勒（Maitreya）和提婆（Deva）， 像這樣的八個人，他們以前是我的兄弟， 爲了他們我修行苦行，最終在菩提道上成熟。 爲了無上的道，我經歷了各種苦難， 波旬（Mara）和提婆達多（Devadatta），總是想危害我。 魔在過去世所做的各種善業， 最初沒有信仰和尊敬，總是想惱害眾生。 他們只是爲了追求富貴和名聲，不尊重他人， 在毗舍浮（Vipasyin）佛的教法中，他們修行六度。 當白法（善法）滅盡，惡法增長時， 他們成爲了魔波旬，在欲界中自在。 他們對於三寶（佛、法、僧）也不肯生起信仰和尊敬， 波旬和提婆達多，總是想惱害眾生。 像這樣的修羅王（Asura King），傲慢自大， 心中充滿疑惑、慾望的污垢，以及各種嫉妒的行為。 現在他們墮入畜生道，成爲了修羅王， 對於最殊勝的佛法，沒有智慧去理解。 彌勒、毗摩詰（Vimalakirti）、道鬘（Dhaumya）、修羅仙（Asura sage）， 在毗舍浮佛的教法中獲得了信仰，修行無上道。 他們與六度相應，經常教化眾生， 所以現在他們殊勝，成就了無礙的智慧。 所以我現在告訴你們，應該捨棄各種疑惑， 勤奮修行第一義諦，證得菩提並不困難。 就像大海總是充滿各種珍寶一樣， 這樣修行真諦，能使智慧圓滿。 又像依靠大地，生長各種莊稼一樣， 這樣與真諦相應，能生起殊勝的菩提。 又像風依靠天空，吹散各種塵埃一樣， 這樣修行真諦，能滅除各種煩惱。 又像依靠日光，能清楚地看到各種顏色和形象一樣， 如果安住于第一義諦，就能看到諸佛的教法。 所以如果想要在世間迅速

【English Translation】 English version Maitreya and Deva, These eight people were my brothers before, For them, I practiced asceticism, and eventually matured on the path to Bodhi. For the supreme path, I endured various hardships, Mara and Devadatta always wanted to harm me. The various good deeds that the demon did in past lives, Initially had no faith or respect, and always wanted to trouble sentient beings. They only sought wealth and fame, and did not respect others, In the teachings of Vipasyin Buddha, they practiced the six perfections. When the white dharma (good dharma) was exhausted and evil dharma increased, They became Mara, free in the desire realm. They also refused to generate faith and respect for the Three Jewels (Buddha, Dharma, Sangha), Mara and Devadatta always wanted to trouble sentient beings. Like this Asura King, arrogant and conceited, Their hearts are filled with doubts, the defilement of desires, and various acts of jealousy. Now they have fallen into the animal realm, becoming Asura Kings, They do not have the wisdom to understand the most supreme Dharma. Maitreya, Vimalakirti, Dhaumya, and the Asura sage, Gained faith in the teachings of Vipasyin Buddha, and practiced the supreme path. They are in accordance with the six perfections, and often teach sentient beings, Therefore, they are now supreme, and have attained unobstructed wisdom. So I tell you now, you should abandon all doubts, Diligently practice the first noble truth, and attaining Bodhi is not difficult. Just as the ocean is always filled with various treasures, Practicing the true meaning in this way can make wisdom complete. Just as relying on the earth, various crops grow, Being in accordance with the true meaning in this way can give rise to supreme Bodhi. Just as the wind relies on the sky, blowing away various dusts, Practicing the true meaning in this way can eliminate various afflictions. Just as relying on sunlight, one can clearly see various colors and images, If one abides in the first noble truth, one can see the teachings of all Buddhas. Therefore, if you want to quickly

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成佛， 　宜舍諸見著，　　安住第一義。 　往詣閑林中，　　端坐修禪定， 　勇決獨無侶，　　求無上菩提。 　精勤自調伏，　　防護於己心， 　棄捨諸邪見，　　遠離於斷常。 　怒心龍夜叉，　　並及諸鬼神， 　無量百千億，　　化之以真諦。」

大方等大集經月藏分第十四第一義諦品第五

爾時，月藏菩薩摩訶薩即從坐起，偏袒右肩，右膝著地，合掌向佛而作是言：「世尊！我今欲有所問，惟愿如來，隨時聽許為我解釋。」

爾時，佛告月藏菩薩摩訶薩言：「善男子！如來、應、正遍知，恣汝所問，當隨意答令汝心喜。」

爾時，月藏菩薩摩訶薩聞佛語已，即白佛言：「唯然受教。大德婆伽婆！云何菩薩摩訶薩住阿蘭若修第一義諦得如月，以四無礙成熟眾生能滿六波羅蜜？」

佛言：「善哉！善哉！善男子！快問是義。汝於過去無量佛所殖諸善根，修諸功德圓滿之行，已曾問此甚深之義。汝今直欲為彼未曾修習求阿耨多羅三藐三菩提，諸善男子，善女人故問如是義。善男子！諦聽，諦聽！善思念之！吾當為汝分別解說。

「善男子！若有清信善男子、善女人，求阿耨多羅三藐三菩提者，當作是觀，三界所有一切眾生，皆為貪慾、瞋恚、愚癡三毒猛火焚燒熾然

【現代漢語翻譯】 現代漢語譯本 成就佛果， 應當捨棄各種執著見解， 安住于第一義諦。 前往寂靜的樹林中， 端正坐姿修習禪定， 勇敢果決獨自一人， 尋求無上菩提。 精進勤勉自我調伏， 守護自己的心念， 拋棄各種邪見， 遠離斷見和常見。 憤怒的龍、夜叉（一種鬼神）， 以及各種鬼神， 無量百千億， 都用真理教化他們。

《大方等大集經月藏分》第十四第一義諦品第五

這時，月藏菩薩摩訶薩（Mahasattva，偉大的菩薩）從座位上站起來，袒露右肩，右膝跪地，合掌向佛說道：『世尊！我現在想請問一些問題，希望如來（Tathagata，佛的稱號）能夠隨時允許併爲我解釋。』

這時，佛告訴月藏菩薩摩訶薩說：『善男子！如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號），你可以隨意發問，我會隨意回答，讓你心生歡喜。』

這時，月藏菩薩摩訶薩聽了佛的話后，就對佛說：『是的，我接受教誨。大德婆伽婆（Bhagavan，世尊）！菩薩摩訶薩如何安住在寂靜處修習第一義諦，像月亮一樣，以四無礙（catura-pratisamvid，四種無礙的智慧）成熟眾生，能夠圓滿六波羅蜜（sad-paramita，六種到達彼岸的方法）？』

佛說：『好啊！好啊！善男子！你問得很好。你在過去無量佛所種下各種善根，修習各種功德圓滿的行為，曾經問過這個甚深的道理。你現在直接是爲了那些沒有修習過，尋求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的善男子、善女人而問這個問題。善男子！仔細聽，仔細聽！好好思考！我將為你分別解說。』

『善男子！如果有清凈信仰的善男子、善女人，尋求阿耨多羅三藐三菩提，應當這樣觀察，三界（trailokya，欲界、色界、無色界）所有一切眾生，都被貪慾、瞋恚、愚癡這三種毒火猛烈地焚燒。'

【English Translation】 English version To achieve Buddhahood, One should abandon all attachments to views, And dwell in the supreme truth. Go to a secluded forest, Sit upright and practice meditation, Be brave and resolute, alone without companion, Seeking the unsurpassed Bodhi (enlightenment). Diligently subdue oneself, Guard one's own mind, Discard all wrong views, And stay away from annihilationism and eternalism. The wrathful dragons, Yakshas (a type of spirit), And all kinds of ghosts and spirits, In immeasurable hundreds of thousands of millions, Transform them with the true Dharma.

The Fourteenth Chapter on the Supreme Truth, from the Moon Store Division of the Mahavaipulya Mahasamghata Sutra

At that time, the Bodhisattva Mahasattva (great Bodhisattva) Moon Store rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, spoke to the Buddha, saying: 'World Honored One! I now wish to ask some questions, and I hope that the Tathagata (the Buddha) will allow me to do so at any time and explain them for me.'

At that time, the Buddha said to the Bodhisattva Mahasattva Moon Store: 'Good man! The Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), you may ask whatever you wish, and I will answer as you please, so that your heart may be joyful.'

At that time, after hearing the Buddha's words, the Bodhisattva Mahasattva Moon Store said to the Buddha: 'Yes, I accept your teaching. Great Virtuous Bhagavan (World Honored One)! How does a Bodhisattva Mahasattva dwell in a quiet place, practice the supreme truth like the moon, mature sentient beings with the four unobstructed knowledges (catura-pratisamvid), and fulfill the six paramitas (sad-paramita)?'

The Buddha said: 'Excellent! Excellent! Good man! You have asked well. In the past, you have planted various good roots with countless Buddhas, cultivated various meritorious and perfect practices, and have asked about this profound truth before. Now, you are directly asking this question for the sake of those good men and good women who have not practiced and are seeking Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Good man! Listen carefully, listen carefully! Think well! I will explain it to you in detail.'

'Good man! If there are good men and good women of pure faith who seek Anuttara-samyak-sambodhi, they should observe that all sentient beings in the three realms (trailokya) are fiercely burned by the raging fire of the three poisons: greed, hatred, and ignorance.'

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，生老病死憂悲苦惱皆亦熾然不得解脫。作是觀時，菩薩于彼諸眾生所起大悲心，復作是念：『一切眾生莫不厭苦求樂，彼等如是為苦所轉如五節輪。』復作是念：『何因緣，故此諸眾生眾苦增長無有休息？』

「作是念時，知諸眾生皆為愛取因緣所攝，故受是苦增長不息。是故我當棄捨愛取所攝因緣，出向閑林獨而無侶，于第一義諦思惟而住，如是先自除苦，然後乃能除眾生苦。如是菩薩以真實心欲令眾生離苦得樂，當知此心從大悲起。菩薩摩訶薩棄捨一切愛取因緣，出向閑林獨而無侶如犀牛角，於四聖種喜悅而住，不念地、不念我地、不念地我，水火風大亦如是。不念色、不念我色、不念色我，受想行識亦如是。不念眼、不念我眼、不念眼我，如是不念眼識、不念我眼識、不念眼識我。如是不念眼觸、不念我眼觸、不念眼觸我。如是眼觸因緣生受，若苦若樂不苦不樂，不念樂、不念我樂、不念樂我，乃至不苦不樂亦如是，耳鼻舌身亦如是。不念意、不念我意、不念意我，乃至意觸因緣生受，若苦若樂不苦不樂，不念樂、不念我樂、不念樂我，乃至不念不苦不樂亦如是。不念四大、不念我四大、不念四大我，乃至不念三受，不念六想，不念三行，不念六識，不念色聲香味觸亦如是。不念虛空處，不念識處，不

【現代漢語翻譯】 現代漢語譯本：生、老、病、死、憂愁、悲傷、痛苦、煩惱，這一切都像火焰一樣熾熱，無法從中解脫。當菩薩這樣觀察時，他對那些眾生生起大悲心，又這樣想：『一切眾生沒有不厭惡痛苦而追求快樂的，他們就這樣被痛苦所驅使，如同五節車輪一樣不停轉動。』他又想：『是什麼因緣，導致這些眾生的種種痛苦增長而沒有止息呢？』 當他這樣想的時候，他知道一切眾生都是被愛慾和執取（愛取）的因緣所束縛，所以才承受這些痛苦，並且不斷增長。因此，我應當捨棄被愛慾和執取所束縛的因緣，獨自一人前往寂靜的樹林，在第一義諦（ परमार्थसत्य，paramārthasatya，最高真理）中思維而住，這樣先自己消除痛苦，然後才能消除眾生的痛苦。像這樣，菩薩以真實的心願想讓眾生脫離痛苦得到快樂，應當知道這種心是從大悲心生起的。菩薩摩訶薩（菩薩中的大菩薩）捨棄一切愛慾和執取的因緣，獨自一人前往寂靜的樹林，像犀牛角一樣獨來獨往，在四聖種（catvāri āryavaṃśāni，四種聖者的生活方式）中歡喜而住，不執著于地、不執著於我地、不執著于地我，水、火、風這四大元素也是如此。不執著於色、不執著於我色、不執著於色我，受、想、行、識也是如此。不執著于眼、不執著於我眼、不執著于眼我，同樣地，不執著于眼識、不執著於我眼識、不執著于眼識我。同樣地，不執著于眼觸、不執著於我眼觸、不執著于眼觸我。這樣，由眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，都不執著於樂、不執著於我樂、不執著於樂我，乃至不苦不樂也是如此，耳、鼻、舌、身也是如此。不執著于意、不執著於我意、不執著于意我，乃至由意觸因緣所生的感受，無論是苦、樂、還是不苦不樂，都不執著於樂、不執著於我樂、不執著於樂我，乃至不執著于不苦不樂也是如此。不執著於四大、不執著於我四大、不執著於四大我，乃至不執著於三種感受，不執著於六種想，不執著於三種行，不執著於六種識，不執著於色、聲、香、味、觸也是如此。不執著于虛空處（ākāśānantyāyatana，空無邊處），不執著于識處（vijñānānantyāyatana，識無邊處），不

【English Translation】 English version: Birth, old age, sickness, death, sorrow, grief, pain, and distress all blaze like a fire, and there is no escape from them. When a Bodhisattva observes this, he develops great compassion for those beings and thinks, 『All beings without exception dislike suffering and seek happiness, yet they are driven by suffering like a wheel with five sections.』 He further thinks, 『What is the cause and condition that makes the various sufferings of these beings increase without ceasing?』 When he thinks this, he knows that all beings are bound by the causes and conditions of craving and grasping (愛取, àiqǔ), and therefore they endure these sufferings, which continue to increase. Therefore, I should abandon the causes and conditions bound by craving and grasping, go alone to a quiet forest, and dwell in contemplation of the first principle ( परमार्थसत्य, paramārthasatya, the highest truth). In this way, I will first eliminate my own suffering, and then I will be able to eliminate the suffering of others. Thus, a Bodhisattva with a true heart wishes to liberate beings from suffering and bring them happiness. It should be known that this heart arises from great compassion. A Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) abandons all causes and conditions of craving and grasping, goes alone to a quiet forest, like a rhinoceros horn, and dwells joyfully in the four noble lineages (catvāri āryavaṃśāni, four ways of life of the noble ones), not clinging to earth, not clinging to my earth, not clinging to earth as mine, and the same is true for the four great elements of water, fire, and wind. Not clinging to form, not clinging to my form, not clinging to form as mine, and the same is true for feeling, perception, mental formations, and consciousness. Not clinging to the eye, not clinging to my eye, not clinging to the eye as mine, and similarly, not clinging to eye consciousness, not clinging to my eye consciousness, not clinging to eye consciousness as mine. Similarly, not clinging to eye contact, not clinging to my eye contact, not clinging to eye contact as mine. Thus, the feeling that arises from the condition of eye contact, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant, not clinging to pleasure, not clinging to my pleasure, not clinging to pleasure as mine, and the same is true for neither pleasant nor unpleasant, and the same is true for ear, nose, tongue, and body. Not clinging to mind, not clinging to my mind, not clinging to mind as mine, and similarly, the feeling that arises from the condition of mind contact, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant, not clinging to pleasure, not clinging to my pleasure, not clinging to pleasure as mine, and the same is true for not clinging to neither pleasant nor unpleasant. Not clinging to the four great elements, not clinging to my four great elements, not clinging to the four great elements as mine, and similarly, not clinging to the three feelings, not clinging to the six perceptions, not clinging to the three mental formations, not clinging to the six consciousnesses, and not clinging to form, sound, smell, taste, and touch. Not clinging to the sphere of infinite space (ākāśānantyāyatana), not clinging to the sphere of infinite consciousness (vijñānānantyāyatana), not

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念無所有處，不念非想非非想處。不念見、不念聞、不念覺、不念知，不念代謝，不念覺觀，不念心，不念此世間、不念彼世間。不念過去、不念未來、不念現在，不念斷、不念常，不念三昧、不念禪，不念舍、不念盡、不念用，不念生、不念滅，不念我、不念數，不念黑、不念白，不念勝、不念劣，不念行、不念住、不念坐、不念臥，不念闇、不念明。不念作、不念三界，不念剎那亦如是。

「呵呵呵呵呵呵　噠啰咩　達啰膩移　沓婆差　沓婆揭勒叉移　陀婆木叉移　蘇婆賀

「善男子！是名菩薩摩訶薩住于閑林修第一義諦。」

佛說如是阿蘭若第一義諦時，有八十億百千頻婆羅諸天及人，于第一義諦曾修習者皆得無生法忍。復有恒河沙等天人，得柔順忍。復有過虛空量諸眾生等，得不忘菩提心三昧。復有八萬四千比丘，得無漏心解脫。

爾時，世尊復作是言：「善男子！若有菩薩摩訶薩，如上所說棄諸愛取所攝因緣，乃至如我所說修第一義諦時，云何菩薩摩訶薩得如月，以四無礙成熟眾生，能滿六波羅蜜？

「善男子！如菩薩摩訶薩觀諸眾生皆為三毒猛火熾然，生老病死憂悲苦惱皆亦熾然，不得解脫。作是觀時，菩薩于彼諸眾生所起大悲心，此是菩薩摩訶薩得如月，照除眾生無明

【現代漢語翻譯】 現代漢語譯本 不執著于空無所有之處（念無所有處），不執著于非想非非想處（不念非想非非想處）。不執著于見（不念見）、不執著于聞（不念聞）、不執著于覺（不念覺）、不執著于知（不念知），不執著于新陳代謝（不念代謝），不執著于覺察和思考（不念覺觀），不執著於心（不念心），不執著於此世間（不念此世間）、不執著于彼世間（不念彼世間）。不執著於過去（不念過去）、不執著于未來（不念未來）、不執著于現在（不念現在），不執著于斷滅（不念斷）、不執著于常住（不念常），不執著於三昧（不念三昧）、不執著于禪定（不念禪），不執著于捨棄（不念舍）、不執著于滅盡（不念盡）、不執著于作用（不念用），不執著于生（不念生）、不執著于滅（不念滅），不執著於我（不念我）、不執著于數量（不念數），不執著于黑（不念黑）、不執著于白（不念白），不執著于勝（不念勝）、不執著於劣（不念劣），不執著於行（不念行）、不執著于住（不念住）、不執著于坐（不念坐）、不執著于臥（不念臥），不執著于黑暗（不念闇）、不執著于光明（不念明）。不執著于造作（不念作）、不執著於三界（不念三界），不執著于剎那（不念剎那）也是如此。

『呵呵呵呵呵呵 噠啰咩 達啰膩移 沓婆差 沓婆揭勒叉移 陀婆木叉移 蘇婆賀』

『善男子！這名為菩薩摩訶薩安住于寂靜的樹林中修習第一義諦。』

佛陀宣說這第一義諦的寂靜修行時，有八十億百千頻婆羅（頻婆羅：一種數量單位）諸天及人，對於第一義諦曾經修習的人都獲得了無生法忍（無生法忍：證悟真理，不再受生死輪迴之苦）。又有如恒河沙數般的天人和人，獲得了柔順忍（柔順忍：對佛法真理的理解和接受）。又有超過虛空數量的眾生等，獲得了不忘菩提心三昧（不忘菩提心三昧：一種禪定狀態，保持對成佛的願望）。又有八萬四千比丘，獲得了無漏心解脫（無漏心解脫：徹底擺脫煩惱，獲得解脫）。

這時，世尊又說：『善男子！如果有菩薩摩訶薩，如上面所說捨棄一切愛慾和執取所包含的因緣，乃至如我所說修習第一義諦時，菩薩摩訶薩如何能像月亮一樣，以四無礙（四無礙：指義無礙、法無礙、辭無礙、樂說無礙）來成熟眾生，能夠圓滿六波羅蜜（六波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）呢？』

『善男子！如果菩薩摩訶薩觀察到所有眾生都被貪嗔癡三毒的猛火所燃燒，生老病死憂愁苦惱也同樣在燃燒，無法得到解脫。當這樣觀察時，菩薩對於那些眾生生起大悲心，這就是菩薩摩訶薩像月亮一樣，照亮並消除眾生的無明。』

【English Translation】 English version Not dwelling on the place of nothingness (Nian wu suo you chu), not dwelling on the place of neither perception nor non-perception (Bu nian fei xiang fei fei xiang chu). Not dwelling on seeing (Bu nian jian), not dwelling on hearing (Bu nian wen), not dwelling on feeling (Bu nian jue), not dwelling on knowing (Bu nian zhi), not dwelling on metabolism (Bu nian dai xie), not dwelling on perception and thought (Bu nian jue guan), not dwelling on mind (Bu nian xin), not dwelling on this world (Bu nian ci shi jian), not dwelling on that world (Bu nian bi shi jian). Not dwelling on the past (Bu nian guo qu), not dwelling on the future (Bu nian wei lai), not dwelling on the present (Bu nian xian zai), not dwelling on annihilation (Bu nian duan), not dwelling on permanence (Bu nian chang), not dwelling on samadhi (Bu nian san mei), not dwelling on meditation (Bu nian chan), not dwelling on relinquishing (Bu nian she), not dwelling on exhaustion (Bu nian jin), not dwelling on function (Bu nian yong), not dwelling on birth (Bu nian sheng), not dwelling on death (Bu nian mie), not dwelling on self (Bu nian wo), not dwelling on number (Bu nian shu), not dwelling on black (Bu nian hei), not dwelling on white (Bu nian bai), not dwelling on superior (Bu nian sheng), not dwelling on inferior (Bu nian lie), not dwelling on walking (Bu nian xing), not dwelling on standing (Bu nian zhu), not dwelling on sitting (Bu nian zuo), not dwelling on lying down (Bu nian wo), not dwelling on darkness (Bu nian an), not dwelling on light (Bu nian ming). Not dwelling on action (Bu nian zuo), not dwelling on the three realms (Bu nian san jie), not dwelling on the moment (Bu nian cha na) is also like this.

'He he he he he he da luo mie da luo ni yi ta po cha ta po jie le cha yi tuo po mu cha yi su po he'

'Good man! This is called a Bodhisattva Mahasattva dwelling in a quiet forest practicing the supreme meaning of truth.'

When the Buddha spoke of this supreme meaning of truth in solitude, eighty billion hundred thousand Pimbara (Pimbara: a unit of quantity) devas and humans, those who had practiced the supreme meaning of truth, all attained the forbearance of non-origination (Wu sheng fa ren: the realization of truth, no longer suffering from the cycle of birth and death). Furthermore, there were devas and humans as numerous as the sands of the Ganges River who attained the forbearance of gentleness (Rou shun ren: understanding and acceptance of the truth of the Dharma). Furthermore, there were beings exceeding the measure of empty space who attained the samadhi of not forgetting the Bodhi mind (Bu wang pu ti xin san mei: a state of meditation, maintaining the desire to become a Buddha). Furthermore, there were eighty-four thousand Bhikkhus who attained the liberation of the undefiled mind (Wu lou xin jie tuo: complete freedom from afflictions, attaining liberation).

At that time, the World Honored One spoke again: 'Good man! If there is a Bodhisattva Mahasattva, who, as mentioned above, abandons all causes and conditions encompassed by desire and attachment, and even when practicing the supreme meaning of truth as I have described, how can the Bodhisattva Mahasattva be like the moon, using the four unobstructed knowledges (Si wu ai: unobstructed knowledge of meaning, Dharma, language, and eloquence) to mature sentient beings, and be able to fulfill the six paramitas (Liu bo luo mi: generosity, morality, patience, diligence, meditation, and wisdom)?'

'Good man! If a Bodhisattva Mahasattva observes that all sentient beings are being burned by the fierce fire of the three poisons of greed, hatred, and delusion, and that birth, old age, sickness, death, sorrow, and suffering are also burning, and they cannot attain liberation. When observing in this way, the Bodhisattva generates great compassion for those sentient beings, and this is how the Bodhisattva Mahasattva is like the moon, illuminating and eliminating the ignorance of sentient beings.'

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黑闇，如初日月。

「如菩薩摩訶薩為除眾生諸苦惱故，舍諸愛取所攝因緣，此是菩薩摩訶薩得如月，照除眾生無明黑闇，與義無礙相應成熟眾生，為滿六波羅蜜故，如二日月。

「如菩薩摩訶薩出向閑林，獨而無侶如犀牛角，於四聖種喜悅而住，此是菩薩摩訶薩得如月，照除眾生無明黑闇，與法無礙相應成熟眾生，為滿六波羅蜜故，如三日月。

「如菩薩摩訶薩修第一義諦，此是菩薩摩訶薩得如月，照除眾生無明黑闇，與詞無礙相應成熟眾生，為滿六波羅蜜故，如四日月。

「如菩薩摩訶薩於三界境界及一切樂，皆悉棄捨，修第一義諦，此是菩薩摩訶薩得如月，照除眾生一切渴愛，與樂說無礙相應成熟眾生，為滿六波羅蜜故，如五日月。

「如菩薩摩訶薩棄捨現在人中樂，亦不悕望於五欲樂而修第一義，此是菩薩摩訶薩得如月，照除眾生一切瞋闇，成熟眾生能滿檀波羅蜜，是故菩薩摩訶薩于諸眾生如六日月。

「如菩薩摩訶薩于諸境界得奢摩他定，此是菩薩摩訶薩得如月，成熟眾生能滿尸羅波羅蜜，是故菩薩摩訶薩于諸眾生如七日月。

「如菩薩摩訶薩三界境界休息相應，不分別瞋、不分別慈，此是菩薩摩訶薩成熟眾生能滿羼提波羅蜜，是故菩薩摩訶薩于諸眾生如八日

【現代漢語翻譯】 現代漢語譯本 黑暗，如同初升的日月。 『如同菩薩摩訶薩爲了消除眾生的一切苦惱，捨棄被愛慾和執取所束縛的因緣，這就是菩薩摩訶薩獲得如月光般的能力，照亮並消除眾生的無明黑暗，與義理無礙相應，成熟眾生，爲了圓滿六波羅蜜（六種到達彼岸的修行方法：佈施、持戒、忍辱、精進、禪定、智慧），如同第二個月亮。 『如同菩薩摩訶薩走向寂靜的樹林，獨自一人，沒有同伴，如同犀牛的角一樣，在四聖種（知足於衣食住行）中歡喜安住，這就是菩薩摩訶薩獲得如月光般的能力，照亮並消除眾生的無明黑暗，與佛法無礙相應，成熟眾生，爲了圓滿六波羅蜜，如同第三個月亮。 『如同菩薩摩訶薩修習第一義諦（最高的真理），這就是菩薩摩訶薩獲得如月光般的能力，照亮並消除眾生的無明黑暗，與言辭無礙相應，成熟眾生，爲了圓滿六波羅蜜，如同第四個月亮。 『如同菩薩摩訶薩對於三界（欲界、色界、無色界）的境界以及一切享樂，都完全捨棄，修習第一義諦，這就是菩薩摩訶薩獲得如月光般的能力，照亮並消除眾生的一切渴愛，與樂說無礙相應，成熟眾生，爲了圓滿六波羅蜜，如同第五個月亮。 『如同菩薩摩訶薩捨棄現在人間的快樂，也不希望得到五欲（色、聲、香、味、觸）的享樂，而修習第一義，這就是菩薩摩訶薩獲得如月光般的能力，照亮並消除眾生的一切嗔恨黑暗，成熟眾生，能夠圓滿檀波羅蜜（佈施的修行），因此菩薩摩訶薩對於一切眾生如同第六個月亮。 『如同菩薩摩訶薩在一切境界中獲得奢摩他定（止的禪定），這就是菩薩摩訶薩獲得如月光般的能力，成熟眾生，能夠圓滿尸羅波羅蜜（持戒的修行），因此菩薩摩訶薩對於一切眾生如同第七個月亮。 『如同菩薩摩訶薩在三界境界中休息相應，不分別嗔恨，也不分別慈愛，這就是菩薩摩訶薩成熟眾生，能夠圓滿羼提波羅蜜（忍辱的修行），因此菩薩摩訶薩對於一切眾生如同第八個月亮。

【English Translation】 English version Darkness, like the newly risen sun and moon. 『Just as a Bodhisattva Mahasattva, in order to remove all the sufferings of sentient beings, abandons the causes and conditions bound by love and attachment, this is how a Bodhisattva Mahasattva obtains the ability like the moon, illuminating and dispelling the darkness of ignorance of sentient beings, corresponding with unobstructed meaning, maturing sentient beings, and in order to fulfill the six paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom), is like the second moon and sun.』 『Just as a Bodhisattva Mahasattva goes to a quiet forest, alone without companions, like the horn of a rhinoceros, dwelling joyfully in the four noble lineages (contentment with clothing, food, lodging, and medicine), this is how a Bodhisattva Mahasattva obtains the ability like the moon, illuminating and dispelling the darkness of ignorance of sentient beings, corresponding with unobstructed Dharma, maturing sentient beings, and in order to fulfill the six paramitas, is like the third moon and sun.』 『Just as a Bodhisattva Mahasattva cultivates the first principle of truth (the highest truth), this is how a Bodhisattva Mahasattva obtains the ability like the moon, illuminating and dispelling the darkness of ignorance of sentient beings, corresponding with unobstructed speech, maturing sentient beings, and in order to fulfill the six paramitas, is like the fourth moon and sun.』 『Just as a Bodhisattva Mahasattva completely abandons the realms of the three realms (desire realm, form realm, formless realm) and all pleasures, and cultivates the first principle of truth, this is how a Bodhisattva Mahasattva obtains the ability like the moon, illuminating and dispelling all the thirst and craving of sentient beings, corresponding with unobstructed eloquence, maturing sentient beings, and in order to fulfill the six paramitas, is like the fifth moon and sun.』 『Just as a Bodhisattva Mahasattva abandons the present pleasures of the human world, and does not hope to obtain the pleasures of the five desires (form, sound, smell, taste, touch), but cultivates the first principle of truth, this is how a Bodhisattva Mahasattva obtains the ability like the moon, illuminating and dispelling all the darkness of anger of sentient beings, maturing sentient beings, and able to fulfill Dana Paramita (the practice of generosity), therefore, a Bodhisattva Mahasattva is like the sixth moon and sun to all sentient beings.』 『Just as a Bodhisattva Mahasattva obtains Samatha concentration (meditation of stillness) in all realms, this is how a Bodhisattva Mahasattva obtains the ability like the moon, maturing sentient beings, and able to fulfill Sila Paramita (the practice of morality), therefore, a Bodhisattva Mahasattva is like the seventh moon and sun to all sentient beings.』 『Just as a Bodhisattva Mahasattva rests in accordance with the realms of the three realms, without distinguishing between anger and loving-kindness, this is how a Bodhisattva Mahasattva matures sentient beings, and is able to fulfill Ksanti Paramita (the practice of patience), therefore, a Bodhisattva Mahasattva is like the eighth moon and sun to all sentient beings.』

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月。

「如菩薩摩訶薩一切三界休息相應，不分別極不分別，此是菩薩摩訶薩成熟眾生能滿毗梨耶波羅蜜，是故菩薩摩訶薩于諸眾生如九日月。

「如菩薩摩訶薩為悲愍眾生故而修第一義，此是菩薩摩訶薩成熟眾生能滿禪波羅蜜，是故菩薩摩訶薩于諸眾生如十日月。

「如菩薩摩訶薩為眾生故，于諸三界陰界諸入三受等事，不分別極不分別，住如實際而修第一義，此是菩薩摩訶薩成熟眾生能滿般若波羅蜜，是故菩薩摩訶薩于諸眾生如十一日月。

「如是，善男子！此是菩薩摩訶薩住于閑林修第一義時得如月，以四無礙成熟眾生，能滿六波羅蜜。

「複次，善男子！云何菩薩摩訶薩修第一義時，成熟眾生復得如月？

「善男子！如菩薩摩訶薩住于閑林，若行若住若坐若臥，舍離分別一切三界陰界入等，住不分別修第一義。時諸地行、天、龍、夜叉、羅剎、阿修羅、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，飢渴寒熱更相怖畏，逼迫身心常懷瞋惡，于諸眾生而無慈愍，不觀後世畏。彼諸天、龍乃至迦吒富單那，往菩薩所見已大笑，而欲奪于菩薩精氣，又以惡氣而欲噓之，及欲打害散亂其心。彼諸鬼神雖起此惡，去一由旬不能往到彼菩薩所，何能以氣噓之奪其精氣，及以打害散亂

【現代漢語翻譯】 現代漢語譯本 『如果菩薩摩訶薩在一切三界中安住于寂靜，不分別也不極度不分別，這就是菩薩摩訶薩成熟眾生，能夠圓滿毗梨耶波羅蜜（精進波羅蜜），因此菩薩摩訶薩對於一切眾生如同九月之月。 『如果菩薩摩訶薩爲了悲憫眾生而修習第一義諦，這就是菩薩摩訶薩成熟眾生，能夠圓滿禪波羅蜜（禪定波羅蜜），因此菩薩摩訶薩對於一切眾生如同十月之月。 『如果菩薩摩訶薩爲了眾生的緣故，對於三界中的陰（五蘊）、界（十八界）、入（十二入）以及三受等事，不分別也不極度不分別，安住于如實之際而修習第一義諦，這就是菩薩摩訶薩成熟眾生，能夠圓滿般若波羅蜜（智慧波羅蜜），因此菩薩摩訶薩對於一切眾生如同十一月之月。 『善男子！這就是菩薩摩訶薩安住于寂靜的樹林中修習第一義諦時，所獲得的如月之功德，以四無礙（四無礙解）成熟眾生，能夠圓滿六波羅蜜。 『再者，善男子！菩薩摩訶薩在修習第一義諦時，如何成熟眾生又獲得如月之功德呢？』 『善男子！如果菩薩摩訶薩安住于寂靜的樹林中，無論是行走、站立、坐著還是躺臥，都舍離對於一切三界、陰、界、入等的分別，安住于不分別的狀態修習第一義諦。這時，那些地行天、龍、夜叉（守護神）、羅剎（惡鬼）、阿修羅（非天）、鳩槃茶（甕形鬼）、餓鬼、毗舍遮（食血鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼），他們飢渴寒熱，互相恐懼，身心受到逼迫，常常懷有嗔恨和惡意，對於一切眾生沒有慈悲憐憫，不顧及後世的畏懼。這些天、龍乃至迦吒富單那，來到菩薩所在之處，看到菩薩后大笑，想要奪取菩薩的精氣，又用惡氣想要吹噓他，以及想要打害擾亂他的心。這些鬼神雖然生起這些惡念，卻連一由旬（古印度長度單位）都無法到達菩薩那裡，又怎麼能用氣吹噓他，奪取他的精氣，以及打害擾亂他的心呢？』

【English Translation】 English version 'If a Bodhisattva Mahasattva dwells in tranquility corresponding to all three realms, neither discriminating nor extremely non-discriminating, this is how a Bodhisattva Mahasattva matures beings and fulfills the Virya Paramita (Perfection of Effort), therefore a Bodhisattva Mahasattva is like the ninth moon to all beings.' 'If a Bodhisattva Mahasattva cultivates the supreme truth out of compassion for beings, this is how a Bodhisattva Mahasattva matures beings and fulfills the Dhyana Paramita (Perfection of Meditation), therefore a Bodhisattva Mahasattva is like the tenth moon to all beings.' 'If a Bodhisattva Mahasattva, for the sake of beings, neither discriminates nor extremely non-discriminates regarding the skandhas (aggregates), dhatus (elements), ayatanas (sense bases), and the three kinds of feelings in the three realms, abiding in suchness and cultivating the supreme truth, this is how a Bodhisattva Mahasattva matures beings and fulfills the Prajna Paramita (Perfection of Wisdom), therefore a Bodhisattva Mahasattva is like the eleventh moon to all beings.' 'Thus, good man! This is how a Bodhisattva Mahasattva, dwelling in a secluded forest and cultivating the supreme truth, attains the qualities of the moon, matures beings with the four unobstructed knowledges, and fulfills the six paramitas.' 'Furthermore, good man! How does a Bodhisattva Mahasattva, while cultivating the supreme truth, mature beings and again attain the qualities of the moon?' 'Good man! If a Bodhisattva Mahasattva dwells in a secluded forest, whether walking, standing, sitting, or lying down, abandoning discrimination regarding all three realms, skandhas, dhatus, ayatanas, etc., and abiding in non-discrimination while cultivating the supreme truth. At that time, the earth-dwelling devas, nagas (dragons), yakshas (nature spirits), rakshasas (demons), asuras (titans), kumbhandas (pot-bellied demons), pretas (hungry ghosts), pisacas (flesh-eating demons), putanas (foul-smelling demons), and kataputanas (extremely foul-smelling demons), suffering from hunger, thirst, cold, and heat, constantly fearing each other, their bodies and minds oppressed, always harboring anger and malice, having no compassion for beings, and not fearing the consequences of their actions. These devas, nagas, and even kataputanas, upon reaching the Bodhisattva, laugh loudly, desiring to seize the Bodhisattva's vital energy, and also wanting to blow on him with foul air, and to strike and disturb his mind. Although these ghosts and spirits arise with such evil intentions, they cannot even reach the Bodhisattva within a yojana (ancient Indian unit of distance), how could they blow on him with their breath, seize his vital energy, or strike and disturb his mind?'

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其心？彼諸鬼神心極生怪，復示第一最惡形色，欲令菩薩畏之心裂。然此菩薩若行若住乃至不能動其一毛，何況能作諸餘惱亂！彼諸天、龍乃至迦吒富單那，以一切方便不能少分惱亂于彼修第一義諦菩薩摩訶薩。彼等便於修第一義諦菩薩摩訶薩所，心得敬信尊重敬仰心生希有，以于菩薩生敬信故，身心苦盡得樂充滿。彼等複數詣菩薩所接足禮敬，還其本處遊行止住，復于眾生更相敬重，常生慈心、不怖畏心、不膽佞心、不惱害心、無怨仇心、不鬥諍心、作平等心、休息殺生心，乃至休息諸邪見心。彼等數數向于菩薩極作敬重，頭面禮足發願懺悔一切罪業，而作是言：『我等從今乃至久遠，生死流轉隨幾時中，亦常恭敬供養仁者，以為左右親友知識兄弟眷屬及作檀越，乃至菩薩于阿耨多羅三藐三菩提得成正覺。是時仁者，於三乘中與我授記。以仁者力故，我等當於生死流轉而得解脫入無畏城。』此是菩薩摩訶薩修第一義時，成熟眾生能滿六波羅蜜，是故菩薩摩訶薩，于諸眾生如十二日月。

「如菩薩摩訶薩住于閑林修第一義時，所有空行天、龍、夜叉、羅剎、阿修羅、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，于諸眾生獷惡瞋恚無有慈愍不觀後世畏，作如是等諸惡形色非威儀事，乃至不能惱彼住于閑林修第一

【現代漢語翻譯】 現代漢語譯本：他們的心如何？那些鬼神的心中會產生極大的怪異感，他們會再次顯現出最醜惡的形象，讓菩薩感到恐懼，甚至心都可能裂開。然而，這位菩薩無論是行走還是站立，甚至連一根毫毛都不能動搖，更何況能做出其他擾亂的事情！那些天、龍，乃至迦吒富單那（Kāṭapūtanā，一種鬼神），用盡一切方法都不能稍微擾亂這位修習第一義諦的菩薩摩訶薩。他們對於這位修習第一義諦的菩薩摩訶薩，心中生起敬信、尊重、敬仰和稀有之感。因為對菩薩生起敬信，他們的身心痛苦得以消除，充滿快樂。他們多次來到菩薩面前，以頭面接足禮敬，然後回到自己的住所。他們又開始互相尊重，常常生起慈悲心、不恐懼心、不諂媚心、不惱害心、無怨恨心、不爭鬥心，生起平等心，停止殺生之心，乃至停止各種邪見之心。他們多次向菩薩表達極大的敬意，以頭面禮足，發願懺悔一切罪業，並說道：『我們從今以後，乃至在生死輪迴中，無論經歷多少時間，都將永遠恭敬供養您，作為您的左右親友、知識、兄弟眷屬和施主，直到菩薩您在阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）成就正覺。那時，請您在三乘（聲聞乘、緣覺乘、菩薩乘）中為我們授記。憑藉您的力量，我們將在生死輪迴中獲得解脫，進入無畏之城。』這就是菩薩摩訶薩修習第一義時，成熟眾生，圓滿六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的方式。因此，菩薩摩訶薩對於眾生來說，就像十二個太陽和月亮一樣。 當菩薩摩訶薩在寂靜的樹林中修習第一義時，所有空行天、龍、夜叉（Yakṣa，一種鬼神）、羅剎（Rākṣasa，一種惡鬼）、阿修羅（Asura，一種非天神）、鳩槃茶（Kumbhāṇḍa，一種鬼神）、餓鬼、毗舍遮（Piśāca，一種食肉鬼）、富單那（Pūtanā，一種鬼神）、迦吒富單那（Kāṭapūtanā，一種鬼神），他們對眾生兇惡、嗔恨，沒有慈悲憐憫，不考慮來世的畏懼，做出各種醜惡的形象和不合威儀的事情，甚至不能擾亂那位在寂靜樹林中修習第一義的菩薩。

【English Translation】 English version: What is their mind like? The minds of those ghosts and spirits become extremely strange, and they manifest the most hideous forms again, causing the Bodhisattva to feel fear, even to the point of their heart breaking. However, this Bodhisattva, whether walking or standing, cannot even have a single hair moved, let alone be disturbed in any other way! Those Devas, Nāgas, and even Kāṭapūtanas (a type of ghost), using all means, cannot disturb even a small part of this Bodhisattva Mahāsattva who is practicing the first principle. They develop respect, faith, reverence, and a sense of wonder towards this Bodhisattva Mahāsattva who is practicing the first principle. Because of the faith they have in the Bodhisattva, their physical and mental suffering is eliminated, and they are filled with joy. They repeatedly approach the Bodhisattva, bowing their heads to their feet in reverence, and then return to their own dwellings. They then begin to respect each other, constantly generating compassion, fearlessness, non-flattery, non-harming, non-resentment, non-contention, and equanimity, ceasing the intention to kill, and even ceasing all wrong views. They repeatedly express great respect to the Bodhisattva, bowing their heads to their feet, vowing to repent for all their sins, and saying: 『From now on, and for as long as we are in the cycle of birth and death, we will always respectfully make offerings to you, as your close friends, acquaintances, brothers, relatives, and patrons, until you, Bodhisattva, attain enlightenment in Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). At that time, please give us predictions in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). By your power, we will be liberated from the cycle of birth and death and enter the city of fearlessness.』 This is how a Bodhisattva Mahāsattva, when practicing the first principle, matures sentient beings and fulfills the Six Perfections (ṣaṭ-pāramitā: generosity, morality, patience, diligence, meditation, and wisdom). Therefore, the Bodhisattva Mahāsattva is like twelve suns and moons to all sentient beings. When a Bodhisattva Mahāsattva is practicing the first principle in a secluded forest, all the sky-traveling Devas, Nāgas, Yakṣas (a type of spirit), Rākṣasas (a type of demon), Asuras (a type of demigod), Kumbhāṇḍas (a type of spirit), hungry ghosts, Piśācas (a type of flesh-eating ghost), Pūtanas (a type of ghost), and Kāṭapūtanas (a type of ghost), who are fierce, hateful, and without compassion towards sentient beings, who do not consider the fear of the next life, and who create all sorts of hideous forms and unseemly actions, cannot even disturb that Bodhisattva who is practicing the first principle in a secluded forest.

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義諦菩薩摩訶薩一毛，何況能作諸餘惱亂！彼等天、龍便於菩薩摩訶薩所心得敬信，乃至休息十不善道。彼等數數向菩薩所發願懺悔一切罪業，乃至『仁者於三乘中與我授記，我等當於生死流轉而得解脫入無畏城。』此是菩薩摩訶薩修第一義時，成熟眾生能滿六波羅蜜，是故菩薩摩訶薩于諸眾生如十三日月。

「如菩薩摩訶薩住于閑林修第一義時，彼諸天、龍乃至迦吒富單那，向彼菩薩摩訶薩邊，懺悔業障眾生障法障煩惱障，乃至是諸眾生得成熟故能滿六波羅蜜，是故菩薩摩訶薩于諸眾生如十四日月。

「如菩薩摩訶薩住于閑林修第一義時，彼諸天、龍、夜叉、羅剎、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，獷惡瞋恚。于諸眾生無有慈愍，不深敬信不觀後世畏，乃至於彼修第一義諦菩薩摩訶薩所，深得敬信尊重敬仰生希有心，一切皆悉棄捨惡業及舍舍宅，晝夜詣彼修第一義諦菩薩摩訶薩所，修行如上。休息殺生，于諸眾生生悲心利益心憐愍心而住，休息偷盜邪淫妄語，此是修第一義菩薩摩訶薩能滿檀那波羅蜜。如彼休息兩舌，此是菩薩摩訶薩能滿尸羅波羅蜜。如彼休息惡口，此是菩薩摩訶薩能滿羼提波羅蜜。如彼休息綺語，此是菩薩摩訶薩能滿毗梨耶波羅蜜。如彼休息貪瞋，此是菩薩摩訶薩能滿禪

【現代漢語翻譯】 現代漢語譯本：義諦菩薩摩訶薩連一根毫毛都不會傷害，更何況會製造其他惱亂呢！那些天、龍等眾生因此對菩薩摩訶薩生起敬信之心，甚至停止造作十不善業。他們多次向菩薩懺悔一切罪業，乃至祈求：『仁者，請在三乘（聲聞乘、緣覺乘、菩薩乘）中為我們授記，我們當在生死輪迴中解脫，進入無畏之城。』這是菩薩摩訶薩修習第一義時，成熟眾生，圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的體現，所以菩薩摩訶薩對於眾生來說，如同十三日的月亮一樣光明。 當菩薩摩訶薩在寂靜的樹林中修習第一義時，那些天、龍乃至迦吒富單那（一種鬼神），來到菩薩摩訶薩身邊，懺悔業障、眾生障、法障、煩惱障，乃至這些眾生因此得以成熟，能夠圓滿六波羅蜜，所以菩薩摩訶薩對於眾生來說，如同十四日的月亮一樣光明。 當菩薩摩訶薩在寂靜的樹林中修習第一義時，那些天、龍、夜叉（一種鬼神）、羅剎（一種惡鬼）、鳩槃茶（一種鬼神）、餓鬼、毗舍遮（一種鬼神）、富單那（一種鬼神）、迦吒富單那（一種鬼神），他們原本兇猛暴戾、充滿嗔恨，對眾生沒有慈悲憐憫之心，不敬畏因果，不相信來世。但當他們來到修習第一義諦的菩薩摩訶薩身邊時，卻生起了深深的敬信、尊重、敬仰之心，感到非常稀有。他們都捨棄了惡業，甚至捨棄了家宅，日夜來到修習第一義諦的菩薩摩訶薩身邊，如上所述地修行。他們停止殺生，對眾生生起悲心、利益心、憐憫心；停止偷盜、邪淫、妄語。這是修習第一義的菩薩摩訶薩能夠圓滿檀那波羅蜜（佈施波羅蜜）的體現。他們停止兩舌，這是菩薩摩訶薩能夠圓滿尸羅波羅蜜（持戒波羅蜜）的體現。他們停止惡口，這是菩薩摩訶薩能夠圓滿羼提波羅蜜（忍辱波羅蜜）的體現。他們停止綺語，這是菩薩摩訶薩能夠圓滿毗梨耶波羅蜜（精進波羅蜜）的體現。他們停止貪嗔，這是菩薩摩訶薩能夠圓滿禪

【English Translation】 English version: A Bodhisattva Mahasattva of the ultimate truth would not harm even a single hair, let alone cause other disturbances! Those gods, dragons, and others, therefore, develop respect and faith in the Bodhisattva Mahasattva, even ceasing the ten unwholesome actions. They repeatedly confess all their sins to the Bodhisattva, even praying: 『O benevolent one, please grant us predictions in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), so that we may be liberated from the cycle of birth and death and enter the city of fearlessness.』 This is how a Bodhisattva Mahasattva, when practicing the ultimate truth, matures beings and fulfills the six pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā), therefore, the Bodhisattva Mahasattva is like the thirteenth day moon to all beings. When a Bodhisattva Mahasattva dwells in a secluded forest practicing the ultimate truth, those gods, dragons, and even Kaṭapūtanas (a type of ghost), come to the Bodhisattva Mahasattva, confessing their karmic hindrances, the hindrances of beings, the hindrances of the Dharma, and the hindrances of afflictions. Consequently, these beings are matured and able to fulfill the six pāramitās. Therefore, the Bodhisattva Mahasattva is like the fourteenth day moon to all beings. When a Bodhisattva Mahasattva dwells in a secluded forest practicing the ultimate truth, those gods, dragons, yakṣas (a type of ghost), rākṣasas (a type of demon), kumbhāṇḍas (a type of ghost), pretas (hungry ghosts), piśācas (a type of ghost), pūtanas (a type of ghost), and kaṭapūtanas (a type of ghost), who are originally fierce, wrathful, and without compassion for beings, who do not deeply respect faith, and who do not fear the consequences of their actions, develop deep respect, reverence, and admiration for the Bodhisattva Mahasattva who practices the ultimate truth, and they feel a sense of wonder. They all abandon their evil deeds and even their homes, and day and night they come to the Bodhisattva Mahasattva who practices the ultimate truth, practicing as described above. They cease killing, develop compassion, a desire to benefit, and pity for all beings; they cease stealing, sexual misconduct, and false speech. This is how a Bodhisattva Mahasattva practicing the ultimate truth fulfills the dāna pāramitā (perfection of giving). They cease divisive speech, which is how the Bodhisattva Mahasattva fulfills the śīla pāramitā (perfection of morality). They cease harsh speech, which is how the Bodhisattva Mahasattva fulfills the kṣānti pāramitā (perfection of patience). They cease frivolous speech, which is how the Bodhisattva Mahasattva fulfills the vīrya pāramitā (perfection of diligence). They cease greed and anger, which is how the Bodhisattva Mahasattva fulfills the dhyāna

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波羅蜜。如彼休息邪見得正見，數數作如是愿：『當令我等得無上智。』此是菩薩摩訶薩能滿般若波羅蜜。

「如彼天、龍乃至迦吒富單那，于彼修第一義菩薩摩訶薩所深得敬信，亦復不勤怖畏剎利、沙門、婆羅門、毗舍、首陀，亦不怖畏男夫婦女、童男童女，亦不怖畏象馬、師子、虎豹、豺狼、獐鹿、鳥獸，亦不怖畏國土、城邑、聚落、舍宅，亦不怖畏地、水、火、風，亦不怖畏藥草、林樹、花果等物。此是菩薩摩訶薩修第一義時，成熟眾生乃至能滿六波羅蜜，是故菩薩摩訶薩于諸眾生如十五日月一切圓滿。如是菩薩摩訶薩住于閑林修第一義諦，速能滿足六波羅蜜。

「譬如十五日月眾星圍繞微妙可愛，如是修第一義諦菩薩摩訶薩，為彼信心諸天、龍等乃至迦吒富單那，善行圍繞微妙可愛。譬如十五日月照除一切無明黑闇，如是修第一義諦菩薩摩訶薩，照除天、龍乃至迦吒富單那等十不善曀。譬如月體性涼冷，能令熱惱諸眾生等身心得樂，如是修第一義菩薩摩訶薩，令彼天、龍乃至迦吒富單那等瞋怒所惱者，令住慈心身得安樂。譬如月令失道者見道，如是修第一義諦菩薩摩訶薩，令諸失道天、龍夜叉乃至迦吒富單那等，于天人所皆生慈愍，乃至能見於三乘道。譬如十五日月一切圓滿照于月愛摩尼寶珠，

【現代漢語翻譯】 現代漢語譯本 般若波羅蜜（Prajnaparamita，智慧的完美）。就像那些通過捨棄邪見而獲得正見的人一樣，他們常常發願：『愿我們獲得無上智慧。』這就是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）能夠圓滿般若波羅蜜的方式。

就像天、龍，乃至迦吒富單那（Kataputana，一種鬼神）這些眾生，對於那些深入修習第一義諦（paramartha，最高真理）的菩薩摩訶薩，都深懷敬信。他們不會畏懼剎帝利（Ksatriya，武士階層）、沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司階層）、吠舍（Vaisya，商人階層）、首陀羅（Sudra，奴隸階層），也不會畏懼男人、女人、男孩、女孩，也不會畏懼大象、馬、獅子、老虎、豹子、豺狼、獐鹿、鳥獸，也不會畏懼國土、城邑、村落、房屋，也不會畏懼地、水、火、風，也不會畏懼藥草、樹林、花果等事物。這就是菩薩摩訶薩在修習第一義諦時，成熟眾生乃至圓滿六波羅蜜（paramita，六種到達彼岸的修行）的方式。因此，菩薩摩訶薩對於一切眾生，就像十五的滿月一樣圓滿。這樣的菩薩摩訶薩住在寂靜的樹林中修習第一義諦，能夠迅速圓滿六波羅蜜。

譬如十五的滿月被眾星圍繞，顯得微妙可愛，同樣，修習第一義諦的菩薩摩訶薩，被那些有信心的天、龍等乃至迦吒富單那等眾生善行圍繞，顯得微妙可愛。譬如十五的滿月照亮一切，驅除無明的黑暗，同樣，修習第一義諦的菩薩摩訶薩，照亮天、龍乃至迦吒富單那等眾生，驅除十不善業的黑暗。譬如月亮的本質是清涼的，能夠使被熱惱困擾的眾生身心安樂，同樣，修習第一義諦的菩薩摩訶薩，使那些被嗔怒困擾的天、龍乃至迦吒富單那等眾生，安住于慈心，身心獲得安樂。譬如月亮能使迷路的人找到道路，同樣，修習第一義諦的菩薩摩訶薩，使那些迷失道路的天、龍、夜叉（Yaksa，一種鬼神）乃至迦吒富單那等眾生，對天人產生慈悲憐憫之心，乃至能夠見到三乘（yana，三種修行道路）之道。譬如十五的滿月圓滿地照耀著月愛摩尼寶珠（Candra-mani，月光寶珠），

【English Translation】 English version Prajnaparamita (Perfection of Wisdom). Just as those who, by abandoning wrong views, attain right views, repeatedly make the vow: 『May we attain unsurpassed wisdom.』 This is how a Bodhisattva-mahasattva (Great Bodhisattva) can fulfill the Prajnaparamita.

Just as beings such as Devas (gods), Nagas (dragons), and even Kataputanas (a type of demon), deeply respect and believe in those Bodhisattva-mahasattvas who deeply cultivate the Paramartha (Ultimate Truth), they also do not fear Ksatriyas (warrior class), Sramanas (ascetics), Brahmanas (priestly class), Vaisyas (merchant class), or Sudras (laborer class). They also do not fear men, women, boys, or girls, nor do they fear elephants, horses, lions, tigers, leopards, jackals, deer, birds, or beasts. They also do not fear countries, cities, villages, or houses, nor do they fear earth, water, fire, or wind, nor do they fear herbs, forests, flowers, fruits, or other things. This is how a Bodhisattva-mahasattva, while cultivating the Paramartha, matures beings and even fulfills the Six Paramitas (perfections). Therefore, a Bodhisattva-mahasattva is as complete as the full moon on the fifteenth day for all beings. Such a Bodhisattva-mahasattva, dwelling in a secluded forest and cultivating the Paramartha, can quickly fulfill the Six Paramitas.

Just as the full moon on the fifteenth day is surrounded by stars, appearing subtle and lovely, similarly, a Bodhisattva-mahasattva who cultivates the Paramartha is surrounded by the good deeds of those faithful Devas, Nagas, and even Kataputanas, appearing subtle and lovely. Just as the full moon on the fifteenth day illuminates everything, dispelling the darkness of ignorance, similarly, a Bodhisattva-mahasattva who cultivates the Paramartha illuminates Devas, Nagas, and even Kataputanas, dispelling the darkness of the ten unwholesome deeds. Just as the nature of the moon is cool, able to bring joy to the body and mind of beings troubled by heat, similarly, a Bodhisattva-mahasattva who cultivates the Paramartha enables those Devas, Nagas, and even Kataputanas who are troubled by anger to abide in loving-kindness and find peace in body and mind. Just as the moon enables those who are lost to find their way, similarly, a Bodhisattva-mahasattva who cultivates the Paramartha enables those lost Devas, Nagas, Yakshas (a type of demon), and even Kataputanas to generate compassion for gods and humans, and even to see the path of the Three Yanas (vehicles). Just as the full moon on the fifteenth day fully illuminates the Candra-mani (moonstone) jewel,

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如是寶珠以月光照故，能出多水滿於小河及諸大河又滿大海，如是修第一義諦菩薩摩訶薩，以如是等威儀力故，乃至迦吒富單那得深敬信，不怖剎利乃至不怖童男童女，不怖城邑乃至不怖樹林花果。以此因緣，人非人等乃至迦吒富單那、獐鹿鳥獸，各于所須具足充滿，以彼所須得充滿故，不相惱害身心安樂。於十善業道堪能修行，乃至於天人中得受果報具足快樂，以是因緣於三乘中得不退轉，如是諸天人等多得饒益。如菩薩摩訶薩住于閑林修第一義，能令諸天人等得安隱樂，以是等故速能滿足六波羅蜜。是故菩薩摩訶薩當住閑林修第一義，於一切善根三昧陀羅尼，忍辱堅固得住成熟。

「如須彌山王善得安住，如是修第一義諦菩薩摩訶薩，於一切善根檀波羅蜜善得安住。如師子獸王，以尸羅波羅蜜降諸煩惱。如那羅延，以羼提波羅蜜伏諸三界一切惡見。如波利質多羅樹花始開敷，以毗梨耶波羅蜜種種善根花得開敷。如日輪焰光，以禪波羅蜜能除一切無明黑闇。如十五日月一切圓滿，以般若波羅蜜功德莊嚴所愿圓滿。如如意寶能除貧窮，以方便力種種善根不可窮盡。智財無減法愿充滿，猶如大云能降大雨。如是菩薩摩訶薩住于閑林修第一義，乃能降注諸法寶雨。如菩薩摩訶薩修第一義，善能安住于菩薩行，一切魔

【現代漢語翻譯】 現代漢語譯本 就像寶珠被月光照耀，能涌出大量的水，充滿小河、大河，乃至大海。同樣，修習第一義諦的菩薩摩訶薩，以這樣的威儀力量，甚至能使迦吒富單那（一種鬼神）生起深深的敬信，不畏懼剎帝利（統治階級），乃至不畏懼童男童女，不畏懼城邑，乃至不畏懼樹林花果。因為這個緣故，人、非人等，乃至迦吒富單那、獐鹿鳥獸，各自所需都能得到充分滿足。由於他們所需得到滿足，就不會互相惱害，身心安樂。他們能夠修行十善業道，乃至在天人中獲得果報，享受圓滿的快樂。因此，在三乘（聲聞乘、緣覺乘、菩薩乘）中不會退轉。這樣，諸天人等都能得到更多的利益。如果菩薩摩訶薩住在寂靜的樹林中修習第一義，就能使諸天人等得到安穩快樂，因此能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。所以，菩薩摩訶薩應當住在寂靜的樹林中修習第一義，在一切善根、三昧（禪定）、陀羅尼（總持）、忍辱上堅定不移，得以成熟。 就像須彌山王（佛教中的聖山）安穩不動，修習第一義諦的菩薩摩訶薩，在一切善根、檀波羅蜜（佈施）上也能安穩不動。就像獅子獸王，以尸羅波羅蜜（持戒）降伏各種煩惱。就像那羅延（印度教神祇），以羼提波羅蜜（忍辱）降伏三界（欲界、色界、無色界）一切惡見。就像波利質多羅樹（天界之樹）的花朵開始綻放，以毗梨耶波羅蜜（精進）使各種善根之花得以綻放。就像日輪的光芒，以禪波羅蜜（禪定）能消除一切無明的黑暗。就像十五的滿月，以般若波羅蜜（智慧）的功德莊嚴，使所愿圓滿。就像如意寶珠能消除貧窮，以方便之力，使各種善根無窮無盡。智慧財富不會減少，法愿充滿，猶如大云能降下大雨。如此，菩薩摩訶薩住在寂靜的樹林中修習第一義，才能降下諸法寶雨。如果菩薩摩訶薩修習第一義，就能安住于菩薩行，一切魔

【English Translation】 English version Just as a precious jewel, when illuminated by moonlight, can produce abundant water, filling small rivers, large rivers, and even the great ocean, similarly, a Bodhisattva Mahasattva who cultivates the First Principle of Truth, through such majestic power, can inspire deep faith even in the Kataputana (a type of demon), causing them to not fear the Kshatriyas (ruling class), nor even young boys and girls, nor cities, nor even forests and fruits. Because of this, humans, non-humans, and even Kataputana, deer, and birds, each have their needs fully met. Because their needs are met, they do not harm each other, and their bodies and minds are at peace. They are capable of practicing the ten virtuous paths, and even in the heavens, they receive the fruits of their actions, enjoying complete happiness. Therefore, they do not regress in the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). In this way, many gods and humans receive great benefit. If a Bodhisattva Mahasattva dwells in a secluded forest and cultivates the First Principle, they can bring peace and happiness to gods and humans, and thus quickly fulfill the six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Therefore, a Bodhisattva Mahasattva should dwell in a secluded forest and cultivate the First Principle, remaining steadfast and mature in all good roots, Samadhi (meditative absorption), Dharani (mnemonic devices), and patience. Just as Mount Sumeru (a sacred mountain in Buddhism) is firmly established, so too is a Bodhisattva Mahasattva who cultivates the First Principle of Truth firmly established in all good roots and Dana Paramita (generosity). Like a lion king, they subdue all afflictions with Shila Paramita (morality). Like Narayana (a Hindu deity), they subdue all evil views of the three realms (desire realm, form realm, formless realm) with Kshanti Paramita (patience). Like the flowers of the Parijat tree (a celestial tree) beginning to bloom, they cause the flowers of various good roots to bloom with Virya Paramita (diligence). Like the light of the sun, they can dispel all the darkness of ignorance with Dhyana Paramita (meditation). Like the full moon on the fifteenth day, they adorn their aspirations with the merits of Prajna Paramita (wisdom), fulfilling all their wishes. Like a wish-fulfilling jewel that can eliminate poverty, they have inexhaustible good roots through the power of skillful means. Their wisdom and wealth do not diminish, and their vows are fulfilled, like a great cloud that can bring down heavy rain. Thus, a Bodhisattva Mahasattva who dwells in a secluded forest and cultivates the First Principle can bring down the rain of the Dharma. If a Bodhisattva Mahasattva cultivates the First Principle, they can abide in the Bodhisattva path, and all demons

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事終不能動，得不退轉于阿耨多羅三藐三菩提，亦得圓滿種種功德寶花莊嚴，得到一切諸法智明。如幢上摩尼寶能成一切義，如毗沙門王賢瓶能到一切智炬，如得月愛摩尼寶珠在於手中，一切所知皆得圓滿猶如大海。

「亦如冬時著慚愧衣，如勇健人巧用種種堅牢器杖，如善化伏藏養育一切眾生。如阿那婆達多池，緊那羅等均平受報。猶如蓮花，諸煩惱泥不能染污。如寶花聚，百千法門種種圍繞。猶如寶鬘，一切聲聞辟支佛等之所瞻仰。猶如泉池凈水盈滿，洗除眾生諸煩惱垢。如斯陀大河，蕩除眾生一切煩惱諸惡見垢。如大河中船，能度眾生諸煩惱河。如枳薩利師子，降伏一切眾邪異道。如帝釋金剛杵，降伏一切煩惱阿修羅。猶如傘蓋，遮障眾生諸煩惱雨。如大梵王，令諸眾生度于流轉，生死曠野示涅槃道。是名菩薩摩訶薩住于閑林修第一義時，成熟如是無量功德。

「如是，善男子！第一義諦是何句義？第一義諦是五根句義，第一義諦是三昧根義，大慈大悲義，深信一切智義，以四攝法攝受一切眾生義，護持正法義，勤求一切佛法義，遠離諸難義，住佛功德義，超過聲聞辟支佛地義，能凈三業義，以諸三昧莊嚴心義，凈三惡趣令諸眾生舍邪道義，信解忍義，成熟眾生無生忍義，舍離憎愛義。于諸法決斷

【現代漢語翻譯】 現代漢語譯本 事情最終不會動搖，能于阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，也能圓滿種種功德寶花莊嚴，得到一切諸法智慧光明。如同幢上的摩尼寶珠能成就一切意義，如同毗沙門王（北方守護神）的賢瓶能到達一切智慧的火炬，如同得到月愛摩尼寶珠在手中，一切所知都能圓滿猶如大海。 也如同冬天穿著慚愧的衣服，如同勇健的人巧妙使用各種堅固的器杖，如同善於化伏藏來養育一切眾生。如同阿那婆達多池（無熱惱池），緊那羅（天樂神）等都能平等地接受果報。猶如蓮花，各種煩惱的污泥不能染污。如同寶花聚集，百千法門種種圍繞。猶如寶鬘，一切聲聞（聽聞佛法而悟道者）辟支佛（獨覺者）等都瞻仰。猶如泉池凈水盈滿，洗除眾生各種煩惱垢染。如同斯陀大河，蕩除眾生一切煩惱和各種惡見垢染。如同大河中的船，能度眾生脫離各種煩惱的河流。如同枳薩利獅子，降伏一切邪惡的異端。如同帝釋（天帝）的金剛杵，降伏一切煩惱的阿修羅（非天）。猶如傘蓋，遮擋眾生各種煩惱的雨水。如同大梵天王，令眾生度過流轉，在生死曠野中指示涅槃之道。這就是菩薩摩訶薩（大菩薩）住在閑靜的樹林中修習第一義時，所成就的如此無量功德。 如此，善男子！第一義諦是什麼含義？第一義諦是五根（信、精進、念、定、慧）的含義，第一義諦是三昧（禪定）根的含義，大慈大悲的含義，深信一切智慧的含義，以四攝法（佈施、愛語、利行、同事）攝受一切眾生的含義，護持正法的含義，勤求一切佛法的含義，遠離各種災難的含義，安住于佛的功德的含義，超越聲聞辟支佛地的含義，能清凈身口意三業的含義，以各種三昧莊嚴心的含義，清凈三惡道令眾生捨棄邪道的含義，信解忍的含義，成熟眾生無生忍的含義，舍離憎恨和愛戀的含義。對於諸法能決斷。

【English Translation】 English version Matters ultimately cannot be moved, one can attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also perfect various meritorious jewel flower adornments, obtaining the wisdom and light of all dharmas. Like the Mani jewel on a banner that can accomplish all meanings, like the virtuous vase of Vaisravana (guardian of the north) that can reach the torch of all wisdom, like obtaining the Moon-Loving Mani jewel in one's hand, all that is known can be perfected like the great ocean. It is also like wearing clothes of shame in winter, like a brave person skillfully using various strong weapons, like skillfully transforming hidden treasures to nurture all sentient beings. Like the Anavatapta Lake (lake without heat), Kinnaras (celestial musicians) and others equally receive their rewards. Like a lotus flower, the mud of various afflictions cannot defile it. Like a gathering of precious flowers, surrounded by hundreds and thousands of Dharma gates. Like a precious garland, all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) look up to it. Like a spring pool filled with pure water, washing away the various afflictions and defilements of sentient beings. Like the great river Sita, washing away all afflictions and various evil views of sentient beings. Like a boat in a great river, able to ferry sentient beings across the river of various afflictions. Like the Kesari lion, subduing all evil and heretical paths. Like the Vajra of Indra (king of the gods), subduing all afflictions and Asuras (demigods). Like an umbrella, shielding sentient beings from the rain of various afflictions. Like the Great Brahma King, leading sentient beings to cross the cycle of rebirth, showing the path to Nirvana in the wilderness of birth and death. This is how a Bodhisattva Mahasattva (great Bodhisattva), dwelling in a quiet forest and cultivating the first principle, matures such immeasurable merits. Thus, good man! What is the meaning of the first principle? The first principle is the meaning of the five roots (faith, diligence, mindfulness, concentration, wisdom), the first principle is the meaning of the root of Samadhi (meditative absorption), the meaning of great compassion and great mercy, the meaning of deep faith in all wisdom, the meaning of embracing all sentient beings with the four means of gathering (giving, kind speech, beneficial action, cooperation), the meaning of protecting the true Dharma, the meaning of diligently seeking all Buddha Dharmas, the meaning of being far from various calamities, the meaning of dwelling in the merits of the Buddha, the meaning of surpassing the grounds of Sravakas and Pratyekabuddhas, the meaning of being able to purify the three karmas of body, speech, and mind, the meaning of adorning the mind with various Samadhis, the meaning of purifying the three evil realms and causing sentient beings to abandon evil paths, the meaning of faith, understanding, and patience, the meaning of maturing the patience of non-birth in sentient beings, the meaning of abandoning hatred and love. Being able to make decisions regarding all dharmas.

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義，分別一切法義，勤求一切智義，得一切助菩提義，覺了十二因緣義，分別上首義，三不護義，四無畏義，十力義，大慈大悲成熟眾生義，方便勤求如來十力第一義諦義，十地義，登祚地義，降魔義，得一切種智義，轉法輪義，降法雨義，度一切眾生義，建立八聖道義。第一義諦有如是等無量大義。

「善男子！第一義諦蕩諸結垢滅一切惡，能度眾生煩惱淤泥，枯竭愛河超過一切流轉曠野，破諸見網照除無明，降伏諸怨斷除憂戚，諸根適悅令入正道，覺悟諸法增長善根，舍諸凡愚入賢聖位到菩提道。

「善男子！如是第一義諦一切功德皆悉圓滿，成熟無上最勝智慧，能令眾生到於一切生死彼岸。」

爾時，月藏菩薩摩訶薩白佛言：「世尊！所謂三昧，三昧者是何身？是何攀緣？是何想？是何相？是何性？第一義諦是何身？是何攀緣？是何想？是何相？是何性？」

佛言：「善哉，善哉！善男子！汝於三昧久已修習善根圓滿，汝今為于諸眾生故問于如來如是等義。善男子！汝今諦聽，善思念之，吾當為汝分別解說。」

月藏菩薩摩訶薩白佛言：「世尊！唯然受教。」

佛言：「善男子！諸聲聞乘三昧者，名不善三昧，三界身，顛倒攀緣，不凈想，厭離相，不喜樂性。

「

【現代漢語翻譯】 現代漢語譯本：理解，分別一切法的意義，勤奮追求一切智慧的意義，獲得一切有助於菩提的意義，覺悟十二因緣的意義，分別最上首的意義，三不護（指身、口、意三業不作惡）的意義，四無畏（指佛的四種無所畏懼的自信）的意義，十力（指如來的十種力量）的意義，以大慈大悲成熟眾生的意義，方便勤奮地追求如來十力第一義諦的意義，十地（指菩薩修行的十個階段）的意義，登上佛位的意義，降伏魔障的意義，獲得一切種智（指佛的智慧）的意義，轉法輪（指佛說法）的意義，降下法雨（指佛的教誨如雨般滋潤眾生）的意義，度化一切眾生的意義，建立八聖道（指通往解脫的八種正確方法）的意義。第一義諦具有如此等等無量的大意義。 『善男子！第一義諦滌盪一切煩惱，消滅一切罪惡，能夠度脫眾生脫離煩惱的泥沼，枯竭愛慾之河，超越一切輪迴的曠野，破除各種見解的羅網，照亮並消除無明，降伏各種怨恨，斷除憂愁悲傷，使諸根感到舒適愉悅，引導眾生進入正道，覺悟諸法，增長善根，捨棄凡夫的愚昧，進入賢聖的地位，到達菩提之道。 『善男子！這樣的第一義諦，一切功德都圓滿具足，成熟無上最殊勝的智慧，能夠使眾生到達一切生死的彼岸。』 這時，月藏菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！所謂三昧（指禪定），三昧是什麼身？攀緣什麼？是什麼想？是什麼相？是什麼性？第一義諦是什麼身？攀緣什麼？是什麼想？是什麼相？是什麼性？』 佛說：『好啊，好啊！善男子！你對於三昧已經修習很久，善根圓滿，你現在爲了眾生的緣故，向如來詢問這樣的意義。善男子！你現在仔細聽，好好思考，我將為你分別解說。』 月藏菩薩摩訶薩對佛說：『世尊！我願意接受教誨。』 佛說：『善男子！聲聞乘（指小乘佛教）的三昧，名為不善三昧，是三界（指欲界、色界、無色界）之身，顛倒攀緣，不凈之想，厭離之相，不喜樂之性。

【English Translation】 English version: Understanding, distinguishing the meanings of all dharmas, diligently seeking the meaning of all wisdom, obtaining all meanings that aid Bodhi, realizing the meaning of the twelve links of dependent origination, distinguishing the meaning of the foremost, the meaning of the three non-protections (referring to not committing evil deeds with body, speech, and mind), the meaning of the four fearlessnesses (referring to the Buddha's four kinds of fearless confidence), the meaning of the ten powers (referring to the ten powers of the Tathagata), the meaning of maturing sentient beings with great compassion and great mercy, the meaning of expediently and diligently seeking the first principle of the Tathagata's ten powers, the meaning of the ten grounds (referring to the ten stages of a Bodhisattva's practice), the meaning of ascending to the Buddha's position, the meaning of subduing demons, the meaning of obtaining all-knowing wisdom (referring to the Buddha's wisdom), the meaning of turning the wheel of Dharma (referring to the Buddha's teaching), the meaning of raining down the Dharma rain (referring to the Buddha's teachings nourishing sentient beings like rain), the meaning of liberating all sentient beings, and the meaning of establishing the Noble Eightfold Path (referring to the eight correct methods leading to liberation). The first principle has such immeasurable great meanings. 'Good man! The first principle washes away all defilements, eliminates all evils, can liberate sentient beings from the mire of afflictions, dries up the river of desire, transcends the wilderness of all cycles of rebirth, breaks through the nets of various views, illuminates and eliminates ignorance, subdues all hatreds, cuts off sorrow and grief, makes the senses feel comfortable and pleasant, guides sentient beings onto the right path, awakens to all dharmas, increases good roots, abandons the foolishness of ordinary people, enters the position of the wise and noble, and reaches the path of Bodhi.' 'Good man! Such a first principle, all merits are fully complete, matures the unsurpassed and most excellent wisdom, and can enable sentient beings to reach the other shore of all birth and death.' At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Moon Treasury said to the Buddha: 'World Honored One! What is called Samadhi (referring to meditation), what is the body of Samadhi? What does it cling to? What is its thought? What is its form? What is its nature? What is the body of the first principle? What does it cling to? What is its thought? What is its form? What is its nature?' The Buddha said: 'Excellent, excellent! Good man! You have practiced Samadhi for a long time, and your good roots are complete. Now, for the sake of sentient beings, you ask the Tathagata about such meanings. Good man! Now listen carefully, think well, and I will explain it to you separately.' The Bodhisattva Mahasattva Moon Treasury said to the Buddha: 'World Honored One! I am willing to receive your teachings.' The Buddha said: 'Good man! The Samadhi of the Sravaka Vehicle (referring to Hinayana Buddhism) is called unwholesome Samadhi, it is the body of the three realms (referring to the desire realm, the form realm, and the formless realm), it clings to delusion, it has impure thoughts, it has the form of aversion, and it has the nature of not being joyful.'

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地界三昧者，不分離身，取攀緣，重想，堅相，碎壞性。

「水界三昧者，不分離身，滿攀緣，潤想，稀軟相，枯竭性。

「火界三昧者，不分離身，成熟攀緣，熱想，燒相，盡滅性。

「風界三昧者，不分離身，吹舉攀緣，無礙想，急疾相，輕舉性。

「分別陰三昧者，渴愛身，緣起攀緣，棄捨想，苦相，無我性。

「空三昧者，通利法身，諸法攀緣，無物想，開視相，畢竟空性。

「無相三昧者，舍三結身，涅槃攀緣，空想，休息相，究盡作性。

「如是無願心心法三昧者，五識身，因緣攀緣，常修行想，速疾相，無所依性，此等是聲聞乘三昧。

「修是緣起三昧，名緣覺乘三昧。

「安住大乘。善男子！慈三昧者，憶念身，眾生攀緣，無礙想，無瞋相，不濁性。

「悲三昧者，憶念身，眾生攀緣，不害想，救拔相，愍惻性。

「喜三昧者，憶念身，眾生攀緣，樂著想，愛樂相，常慶喜性。

「舍三昧者，憶念身，眾生攀緣，無瞋喜想，常舍相，無功用性。

「唸佛三昧者，法性身，形像攀緣，色處想，愛敬相，歡喜性。

「念阿那波那三昧者，以身為身，念為攀緣，不住想，冷熱相，生滅性。

「善男子！如是

【現代漢語翻譯】 現代漢語譯本 『地界三昧』（Dìjiè sānmèi，Earth Element Samadhi）是指，不脫離身體，取攀緣，重視想法，堅固的表象，以及破碎的性質。 『水界三昧』（Shuǐjiè sānmèi，Water Element Samadhi）是指，不脫離身體，充滿攀緣，滋潤的想法，柔軟的表象，以及枯竭的性質。 『火界三昧』（Huǒjiè sānmèi，Fire Element Samadhi）是指，不脫離身體，成熟的攀緣，熱的想法，燃燒的表象，以及消滅的性質。 『風界三昧』（Fēngjiè sānmèi，Wind Element Samadhi）是指，不脫離身體，吹動攀緣，無阻礙的想法，急速的表象，以及輕盈的性質。 『分別陰三昧』（Fēnbié yīn sānmèi，Discernment of Skandhas Samadhi）是指，渴愛的身體，緣起攀緣，捨棄的想法，痛苦的表象，以及無我的性質。 『空三昧』（Kōng sānmèi，Emptiness Samadhi）是指，通達法身，諸法攀緣，無物的想法，開闊的表象，以及畢竟空性的性質。 『無相三昧』（Wúxiàng sānmèi，Signless Samadhi）是指，捨棄三結的身體，涅槃攀緣，空的想法，休息的表象，以及究竟成就的性質。 『如是無願心心法三昧』（Rúshì wúyuàn xīn xīnfǎ sānmèi，Such Wishless Mind and Mental Phenomena Samadhi）是指，五識的身體，因緣攀緣，常修行的想法，快速的表象，以及無所依的性質，這些是聲聞乘的三昧。 修習這種緣起三昧，稱為緣覺乘的三昧。 安住于大乘。善男子！『慈三昧』（Cí sānmèi，Loving-kindness Samadhi）是指，憶念身體，眾生攀緣，無阻礙的想法，無嗔恨的表象，以及不渾濁的性質。 『悲三昧』（Bēi sānmèi，Compassion Samadhi）是指，憶念身體，眾生攀緣，不傷害的想法，救拔的表象，以及憐憫的性質。 『喜三昧』（Xǐ sānmèi，Joy Samadhi）是指，憶念身體，眾生攀緣，樂著的想法，愛樂的表象，以及常慶喜的性質。 『舍三昧』（Shě sānmèi，Equanimity Samadhi）是指，憶念身體，眾生攀緣，無嗔無喜的想法，常舍的表象，以及無功用的性質。 『唸佛三昧』（Niànfó sānmèi，Buddha Recitation Samadhi）是指，法性身，形像攀緣，色處的想法，愛敬的表象，以及歡喜的性質。 『念阿那波那三昧』（Niàn ānàbōnà sānmèi，Mindfulness of Breathing Samadhi）是指，以身體為身體，念為攀緣，不住的想法，冷熱的表象，以及生滅的性質。 善男子！如是

【English Translation】 English version 'Earth Element Samadhi' (Dìjiè sānmèi) means not separating from the body, taking clinging as the object, emphasizing thoughts, having a solid appearance, and a nature of being broken down. 'Water Element Samadhi' (Shuǐjiè sānmèi) means not separating from the body, being filled with clinging, having moist thoughts, a soft appearance, and a nature of being dried up. 'Fire Element Samadhi' (Huǒjiè sānmèi) means not separating from the body, having mature clinging, hot thoughts, a burning appearance, and a nature of being extinguished. 'Wind Element Samadhi' (Fēngjiè sānmèi) means not separating from the body, having blowing and lifting clinging, unobstructed thoughts, a rapid appearance, and a nature of lightness. 'Discernment of Skandhas Samadhi' (Fēnbié yīn sānmèi) means a body of craving, dependent origination as the object of clinging, thoughts of abandoning, an appearance of suffering, and a nature of no-self. 'Emptiness Samadhi' (Kōng sānmèi) means penetrating the Dharma body, all dharmas as the object of clinging, thoughts of no-thingness, an open appearance, and a nature of ultimate emptiness. 'Signless Samadhi' (Wúxiàng sānmèi) means abandoning the body of three fetters, Nirvana as the object of clinging, thoughts of emptiness, an appearance of rest, and a nature of ultimate accomplishment. 'Such Wishless Mind and Mental Phenomena Samadhi' (Rúshì wúyuàn xīn xīnfǎ sānmèi) means the body of five consciousnesses, dependent origination as the object of clinging, thoughts of constant practice, a rapid appearance, and a nature of having no support; these are the Samadhis of the Sravaka Vehicle. Practicing this Samadhi of dependent origination is called the Samadhi of the Pratyekabuddha Vehicle. Abiding in the Mahayana. Good man! 'Loving-kindness Samadhi' (Cí sānmèi) means recollecting the body, sentient beings as the object of clinging, unobstructed thoughts, an appearance of no anger, and a nature of being unpolluted. 'Compassion Samadhi' (Bēi sānmèi) means recollecting the body, sentient beings as the object of clinging, thoughts of non-harming, an appearance of rescuing, and a nature of compassion. 'Joy Samadhi' (Xǐ sānmèi) means recollecting the body, sentient beings as the object of clinging, thoughts of delight, an appearance of love and joy, and a nature of constant rejoicing. 'Equanimity Samadhi' (Shě sānmèi) means recollecting the body, sentient beings as the object of clinging, thoughts of no anger or joy, an appearance of constant letting go, and a nature of non-effort. 'Buddha Recitation Samadhi' (Niànfó sānmèi) means the Dharma nature body, form as the object of clinging, thoughts of the realm of form, an appearance of love and respect, and a nature of joy. 'Mindfulness of Breathing Samadhi' (Niàn ānàbōnà sānmèi) means using the body as the body, mindfulness as the object of clinging, thoughts of non-abiding, an appearance of hot and cold, and a nature of arising and ceasing. Good man! Thus

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第一義諦四禪滅空三昧三摩跋提，依阿那波那念。何謂阿那波那念？阿那言入息，波那言出息，念謂心法。

「善男子！彼入息出息當修，修已身猗心亦得猗。當云何修？一者、數；二者、隨順；三者、止住；四者、觀相；五者、轉還；六者、快凈。

「數有二種作：一者、依彼除覺觀；二者、取出入息相。

「隨順亦二種作：一者、依出除覺觀；二者、取入息相。

「止住亦二種作：一者、示現出入息漸漸減盡；二者、安住三昧。

「觀相亦二種作：一者、示現出入息漸漸減盡；二者、觀察心心諸法，種種別異處處止住。

「轉還亦二種作：一者、息三種受；二者、止三種行，以此得凈空三昧。何者為空三昧？見諸法無命，觀諸法無主，于彼得住七種空。何者為七？所謂陰空、界空、入空、諦空、因緣空、法空、性空，是名空三昧。住是空三昧則增長因緣息，增長因緣息則事休息，事休息故則道休息。

「善男子！此是菩薩摩訶薩第四禪不可得無言說得第一義諦三昧，非聲聞辟支佛境界，菩薩摩訶薩得禪定處，畢竟不墮聲聞辟支佛地，能滿六波羅蜜，於七日夜成熟無量億那由他百千眾生，天、龍、夜叉乃至迦吒富單那等，何況能多日夜，隨其所有國土城邑，有如是等住

【現代漢語翻譯】 現代漢語譯本 第一義諦（ परमार्थसत्य，paramārthasatya，最高真理）的四禪（ध्यान，dhyāna，禪定）滅空三昧（समाधि，samādhi，禪定）三摩跋提（समापत्ति，samāpatti，等至），是依據阿那波那念（ānāpānasmṛti，入出息念）而修習的。什麼是阿那波那念呢？阿那（āna）是指入息，波那（apāna）是指呼出息，念（smṛti）是指心法（citta-dharma）。 『善男子！』這入息和出息應當修習，修習之後身體會感到輕安（praśrabdhi），心也會感到輕安。應當如何修習呢？第一，數（gaṇanā，計數）；第二，隨順（anugama，跟隨）；第三，止住（sthāpana，安住）；第四，觀相（lakṣaṇa，觀察特徵）；第五，轉還（vivartana，迴轉）；第六，快凈（pariśuddhi，清凈）。 數有兩種作用：第一，依靠它來去除覺觀（vitarka-vicāra，尋伺）；第二，取出入息的相（nimitta，表象）。 隨順也有兩種作用：第一，依靠出息來去除覺觀；第二，取入息的相。 止住也有兩種作用：第一，顯示出入息漸漸減弱直至消失；第二，安住於三昧。 觀相也有兩種作用：第一，顯示出入息漸漸減弱直至消失；第二，觀察心和心所諸法（citta-caitta-dharma），種種不同，在各個地方安住。 轉還有兩種作用：第一，止息三種受（vedanā，感受）；第二，止息三種行（saṃskāra，行蘊），以此獲得清凈的空三昧。什麼是空三昧呢？見到諸法無命（jīva，生命），觀察諸法無主（svāmin，主宰），於此安住七種空。什麼是七種空呢？即是陰空（skandha-śūnyatā，五蘊空）、界空（dhātu-śūnyatā，十八界空）、入空（āyatana-śūnyatā，十二處空）、諦空（satya-śūnyatā，四聖諦空）、因緣空（hetupratyaya-śūnyatā，因緣空）、法空（dharma-śūnyatā，法空）、性空（svabhāva-śūnyatā，自性空），這稱為空三昧。安住于空三昧則增長因緣息，增長因緣息則事休息，事休息則道休息。 『善男子！』這是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的第四禪不可得無言說，獲得第一義諦的三昧，不是聲聞（śrāvaka，聲聞乘）和辟支佛（pratyekabuddha，緣覺乘）的境界。菩薩摩訶薩得到禪定之處，最終不會墮入聲聞和辟支佛的境界，能夠圓滿六波羅蜜（ṣaṭ pāramitā，六度），在七日夜中成熟無量億那由他（nayuta，數量單位）百千眾生，包括天（deva）、龍（nāga）、夜叉（yakṣa）乃至迦吒富單那（kaṭapūtanā，一種鬼神）等，何況是更多日夜，隨其所有的國土城邑，有如此安住的菩薩。

【English Translation】 English version The Samāpatti (attainment) of the first meaning of truth (paramārthasatya), the four Dhyānas (meditative absorptions), the extinction of emptiness Samādhi (meditative concentration), is based on Ānāpānasmṛti (mindfulness of breathing). What is Ānāpānasmṛti? Āna means inhalation, Apāna means exhalation, and Smṛti means mental dharma (citta-dharma). 'Good man! These inhalations and exhalations should be practiced. Having practiced, the body will feel tranquility (praśrabdhi), and the mind will also feel tranquility. How should one practice? First, counting (gaṇanā); second, following (anugama); third, dwelling (sthāpana); fourth, observing characteristics (lakṣaṇa); fifth, turning back (vivartana); sixth, purity (pariśuddhi). Counting has two functions: first, relying on it to remove vitarka-vicāra (initial and sustained thought); second, taking the nimitta (sign) of inhalation and exhalation. Following also has two functions: first, relying on exhalation to remove vitarka-vicāra; second, taking the nimitta of inhalation. Dwelling also has two functions: first, showing the gradual diminishing of inhalation and exhalation until they disappear; second, dwelling in Samādhi. Observing characteristics also has two functions: first, showing the gradual diminishing of inhalation and exhalation until they disappear; second, observing the mind and mental dharmas (citta-caitta-dharma), which are different in various ways and dwell in various places. Turning back also has two functions: first, ceasing the three kinds of vedanā (feelings); second, ceasing the three kinds of saṃskāra (formations), thereby attaining the pure emptiness Samādhi. What is emptiness Samādhi? Seeing that all dharmas are without jīva (life), observing that all dharmas are without svāmin (master), and dwelling in the seven kinds of emptiness. What are the seven kinds of emptiness? They are skandha-śūnyatā (emptiness of the aggregates), dhātu-śūnyatā (emptiness of the elements), āyatana-śūnyatā (emptiness of the sense bases), satya-śūnyatā (emptiness of the truths), hetupratyaya-śūnyatā (emptiness of causes and conditions), dharma-śūnyatā (emptiness of dharmas), and svabhāva-śūnyatā (emptiness of inherent existence). This is called emptiness Samādhi. Dwelling in emptiness Samādhi increases the cessation of conditions, increasing the cessation of conditions leads to the cessation of activities, and the cessation of activities leads to the cessation of the path. 'Good man!' This is the fourth Dhyāna of a Bodhisattva-Mahāsattva (great Bodhisattva), which is unattainable and inexpressible, attaining the Samādhi of the first meaning of truth. It is not the realm of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). The place where a Bodhisattva-Mahāsattva attains meditative concentration will ultimately not fall into the realm of Śrāvakas and Pratyekabuddhas. They are able to perfect the six pāramitās (perfections), and within seven days and nights, they mature countless billions of nayutas (a unit of number) of beings, including Devas (gods), Nāgas (dragons), Yakṣas (demons), and even Kaṭapūtanas (a type of ghost), let alone more days and nights. In whatever countries and cities they are, there are such Bodhisattvas dwelling.

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第一義禪！

「菩薩摩訶薩于彼國土，有十二種功德利益。何等十二？一者、于彼世界國王不瞋惱，婆羅門不瞋惱，沙門不瞋惱，毗舍不瞋惱，首陀不瞋惱，男夫婦女、童男童女及畜生類禽獸等不瞋惱；二者、于彼國土他方怨敵不來侵國兵杖不起；三者、于彼國土無賊寇無欺詐無矯誑；四者、于彼國土惡人不入無諸疫病，唯除四大相違病者，終不橫死除自報盡；五者、于彼國土亦無非時風雨寒熱；六者、于彼國土一切眾生無有瞋惡急躁粗獷，顛倒見取為癡所覆，天、龍、夜叉、羅剎、阿修羅、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，師子、白象、虎豹、豺狼、毒蛇、蝮蝎；七者、于彼國土亦無蚊虻、惡蠅、虱蚤、鼨鼠、野狐、訓狐、兔梟及以鷹鷂，並余傷害食苗稼蟲；八者、于彼國土花果美味皆悉甘脆，無苦辛澀無味等物，亦無饑饉，果藥豐饒；九者、于彼國土大地平正無有曠野高下險難，地無鹽滷亦無坑澗，花果樹林常得青翠扶疏蔚茂，是故眾生不乏衣食，所須常得饒益安樂；十者、于彼國土人無怨仇斗諍毀訾亦無言訟，皆生慈心、利益心、同心、喜心、施心、戒心、忍心、精進心、禪定心、智慧心、求法心、不違反心，勤求三乘心，求解脫心、知足心，唯除過去諸不善業怨仇心等；十一者、于彼國土

【現代漢語翻譯】 現代漢語譯本 第一義禪！

『菩薩摩訶薩（偉大的菩薩）在那樣的國土中，有十二種功德利益。是哪十二種呢？第一，在那個世界，國王不會嗔怒，婆羅門（祭司）不會嗔怒，沙門（出家人）不會嗔怒，毗舍（商人）不會嗔怒，首陀（奴隸）不會嗔怒，男人女人、男孩女孩以及畜生類的禽獸等都不會嗔怒；第二，在那個國土，其他地方的敵人不會來侵犯，不會發生戰爭；第三，在那個國土，沒有盜賊，沒有欺詐，沒有虛偽；第四，在那個國土，惡人不會進入，沒有各種瘟疫疾病，只有四大不調引起的疾病，不會橫死，除非是自身業報已盡；第五，在那個國土，也沒有不合時節的風雨寒熱；第六，在那個國土，一切眾生都沒有嗔恨、邪惡、急躁、粗暴，沒有顛倒的見解，不會被愚癡所矇蔽，天（神）、龍、夜叉（惡鬼）、羅剎（食人鬼）、阿修羅（好戰的神）、鳩槃茶（甕形鬼）、餓鬼、毗舍遮（食肉鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼），獅子、白象、虎豹、豺狼、毒蛇、蝮蝎等都不會有；第七，在那個國土，也沒有蚊子、牛虻、惡蠅、虱子、跳蚤、鼨鼠（一種鼠）、野狐、訓狐（馴養的狐貍）、兔子、貓頭鷹以及老鷹，以及其他傷害莊稼的蟲子；第八，在那個國土，花果美味都甘甜爽脆，沒有苦澀無味等東西，也沒有饑荒，果實和藥物都非常豐饒；第九，在那個國土，大地平坦，沒有荒野、高低險峻的地方，土地沒有鹽堿，也沒有坑洼，花果樹林總是青翠茂盛，因此眾生不缺乏衣食，所需之物常常充足，安樂自在；第十，在那個國土，人們沒有怨恨、爭鬥、誹謗，也沒有訴訟，都生起慈悲心、利益心、同情心、喜悅心、佈施心、持戒心、忍辱心、精進心、禪定心、智慧心、求法心、不違背真理的心，勤求三乘（聲聞乘、緣覺乘、菩薩乘）的心，求解脫的心、知足的心，只有過去的不善業和怨恨心等除外；第十一，在那個國土，

【English Translation】 English version The First Meaning of Dhyana!

'Bodhisattva Mahasattvas (great Bodhisattvas) in that land possess twelve kinds of meritorious benefits. What are these twelve? First, in that world, the king does not become angry, the Brahmins (priests) do not become angry, the Shramanas (monks) do not become angry, the Vaishyas (merchants) do not become angry, the Shudras (laborers) do not become angry, men and women, boys and girls, and even animals and beasts do not become angry; second, in that land, enemies from other places do not invade, and there is no war; third, in that land, there are no thieves, no fraud, and no deceit; fourth, in that land, evil people do not enter, there are no plagues or diseases, except for illnesses caused by the imbalance of the four elements, and there is no accidental death unless one's karmic retribution is exhausted; fifth, in that land, there are no untimely winds, rain, cold, or heat; sixth, in that land, all sentient beings have no anger, evil, impatience, or roughness, no inverted views, and are not obscured by ignorance. There are no Devas (gods), Nagas (dragons), Yakshas (demons), Rakshasas (flesh-eating demons), Asuras (warring gods), Kumbhandas (pot-shaped demons), pretas (hungry ghosts), Pisachas (flesh-eating ghosts), Putanas (foul-smelling ghosts), Kataputanas (extremely foul-smelling ghosts), lions, white elephants, tigers, leopards, jackals, poisonous snakes, or vipers; seventh, in that land, there are no mosquitoes, horseflies, evil flies, lice, fleas, shrews, wild foxes, trained foxes, rabbits, owls, or hawks, and no other insects that harm crops; eighth, in that land, the flowers and fruits are all sweet and crisp, with no bitter, astringent, or tasteless things, and there is no famine, with abundant fruits and medicines; ninth, in that land, the earth is flat, with no wilderness, high or low dangerous places, the land has no salt or alkali, and no pits or ravines. The flower and fruit trees are always green and lush, so sentient beings do not lack clothing or food, and their needs are always met with abundance and peace; tenth, in that land, people have no resentment, fighting, or slander, and there are no lawsuits. They all generate compassion, the desire to benefit others, empathy, joy, generosity, morality, patience, diligence, meditation, wisdom, the desire to seek the Dharma, and the desire not to violate the truth. They diligently seek the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), the desire for liberation, and contentment, except for past unwholesome karma and resentment; eleventh, in that land,

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當得諸佛住世，若無諸佛有緣覺住，若無緣覺有聲聞住，若無聲聞有五通仙住，于彼國土常有如是應受供人；十二者、于彼國土無惡名稱不可樂聲，所謂謫罰聲、斗訟聲、獄繫縛聲、殺害聲、著鎧甲聲、捕獵聲、偷盜聲、罵詈聲、期克聲、儉聲、饑饉聲、少衣服聲、欺陵聲、病聲、邪淫聲、妄語聲、兩舌聲、粗獷語聲、綺語聲、貪聲、瞋聲、歸依惡天神聲。

「于彼國土常無如是諸惡邪聲，常有如是好聲滿足。所謂三寶聲、三律儀聲、四梵住聲、四攝聲、六波羅蜜聲、無生法忍聲、登祚聲、不受後有聲、降魔聲、轉法輪聲、降法雨聲，于彼國土以此諸聲常得充滿。修第一義禪菩薩摩訶薩，隨所住處於彼國土諸眾生等，皆得趣向無上菩提，於三界中聲震於世。

「若有菩薩摩訶薩欲得速滿六波羅蜜，及欲成熟無量無數萬億眾生速成阿耨多羅三藐三菩提，當詣閑林於四聖種相應而住，如是菩薩摩訶薩以第一義諦得八地智。」

爾時，世尊欲重明此義而說偈言：

「月藏問尊天人師，　　愿為我說上月語， 　云何菩薩住蘭若？　　云何修習第一義？ 　云何于彼得如月？　　與義相應無礙智， 　能成無數億眾生，　　亦能速滿於六度， 　斷除煩惱及諸行。　　佛說修習第一義， 　見三界苦煩惱

【現代漢語翻譯】 現代漢語譯本 當諸佛住世時，如果無佛，則有緣覺（辟支佛）住世；如果無緣覺，則有聲聞（佛陀的弟子）住世；如果無聲聞，則有五通仙人住世。在那個國土上，常常有這樣應受供養的人。第十二，在那個國土上沒有不好的名聲和令人不悅的聲音，例如：責罰的聲音、爭鬥訴訟的聲音、監禁束縛的聲音、殺害的聲音、穿戴鎧甲的聲音、捕獵的聲音、偷盜的聲音、謾罵的聲音、欺騙的聲音、吝嗇的聲音、饑荒的聲音、缺少衣服的聲音、欺凌的聲音、疾病的聲音、邪淫的聲音、妄語的聲音、兩舌的聲音、粗暴的聲音、花言巧語的聲音、貪婪的聲音、嗔恨的聲音、皈依惡神的聲音。 在那個國土上，常常沒有這些邪惡的聲音，常常充滿美好的聲音。例如：三寶（佛、法、僧）的聲音、三律儀（別解脫律儀、靜慮律儀、無漏律儀）的聲音、四梵住（慈、悲、喜、舍）的聲音、四攝（佈施、愛語、利行、同事）的聲音、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的聲音、無生法忍（菩薩證悟的境界）的聲音、登位（菩薩證悟的境界）的聲音、不受後有（不再輪迴）的聲音、降伏魔障的聲音、轉法輪（宣講佛法）的聲音、降下法雨（佛法教誨）的聲音。在那個國土上，這些聲音常常充滿。修習第一義禪的菩薩摩訶薩，無論住在哪裡，那個國土的眾生都能趨向無上菩提，在三界中聲名遠播。 如果有菩薩摩訶薩想要快速圓滿六波羅蜜，並且想要成熟無量無數萬億眾生，快速成就阿耨多羅三藐三菩提（無上正等正覺），應當前往寂靜的樹林，與四聖種（知足於衣服、食物、住處、醫藥）相應而住。這樣的菩薩摩訶薩以第一義諦獲得八地智（菩薩八地所證的智慧）。 這時，世尊爲了重申這個道理，說了偈語： 月藏菩薩問天人師（佛陀），愿為我說殊勝的月亮之語，菩薩如何住在蘭若（寂靜處）？如何修習第一義？如何像月亮一樣獲得與義理相應的無礙智慧？能夠成就無數億眾生，也能快速圓滿六度，斷除煩惱和諸行。佛說修習第一義，見到三界的痛苦和煩惱。

【English Translation】 English version When the Buddhas dwell in the world, if there are no Buddhas, then Pratyekabuddhas (Solitary Buddhas) dwell; if there are no Pratyekabuddhas, then Sravakas (Buddha's disciples) dwell; if there are no Sravakas, then Five-Abilities Immortals dwell. In that land, there are always such people who are worthy of offerings. Twelfth, in that land, there are no bad names or unpleasant sounds, such as: sounds of punishment, sounds of disputes and lawsuits, sounds of imprisonment and bondage, sounds of killing, sounds of wearing armor, sounds of hunting, sounds of stealing, sounds of cursing, sounds of deception, sounds of stinginess, sounds of famine, sounds of lack of clothing, sounds of bullying, sounds of illness, sounds of sexual misconduct, sounds of false speech, sounds of double-tongued speech, sounds of harsh speech, sounds of flowery speech, sounds of greed, sounds of anger, sounds of taking refuge in evil gods. In that land, there are often no such evil sounds, and it is often filled with good sounds. Such as: the sounds of the Three Jewels (Buddha, Dharma, Sangha), the sounds of the Three Vows (Pratimoksha vows, Dhyana vows, Anasrava vows), the sounds of the Four Brahma Viharas (loving-kindness, compassion, joy, equanimity), the sounds of the Four Means of Attraction (giving, kind speech, beneficial action, cooperation), the sounds of the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), the sounds of the Non-Origination Dharma-Kshanti (the state of enlightenment of a Bodhisattva), the sounds of Ascending the Throne (the state of enlightenment of a Bodhisattva), the sounds of Non-Rebirth (no more reincarnation), the sounds of Subduing Demons, the sounds of Turning the Dharma Wheel (preaching the Dharma), the sounds of Descending the Dharma Rain (teachings of the Dharma). In that land, these sounds are often filled. Bodhisattva Mahasattvas who cultivate the First Principle Dhyana, wherever they dwell, the sentient beings of that land can all move towards Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), and their fame resounds throughout the Three Realms. If there are Bodhisattva Mahasattvas who wish to quickly perfect the Six Paramitas, and wish to mature immeasurable, countless, billions of sentient beings, and quickly achieve Anuttara-Samyak-Sambodhi, they should go to a quiet forest and dwell in accordance with the Four Noble Lineages (contentment with clothing, food, lodging, and medicine). Such Bodhisattva Mahasattvas, through the First Principle Truth, attain the wisdom of the Eighth Bhumi (the wisdom attained by a Bodhisattva on the eighth stage). At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: Bodhisattva Moon Treasury asked the Teacher of Gods and Humans (Buddha), 'I wish you would tell me the supreme words of the moon. How does a Bodhisattva dwell in a forest (quiet place)? How does one cultivate the First Principle? How does one obtain unobstructed wisdom that corresponds to the meaning, like the moon? Able to accomplish countless billions of sentient beings, and also quickly perfect the Six Perfections, cutting off afflictions and all actions. The Buddha said, 'Cultivate the First Principle, see the suffering and afflictions of the Three Realms.'

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火，　　老病憂悲死熾然， 　于諸眾生生憐愍，　　速舍愛取攝因緣， 　喜樂聖種住蘭若，　　于第一義常相應。 　修諸禪者舍六根，　　亦舍愛取陰界入， 　三界境界愛盡除，　　遠離三世及斷常， 　于禪損減盡不念，　　是人得離黑白塵， 　亦離明闇諸分別，　　亦常修習第一義。 　舍離陰界住菩提，　　于諸世間得如月， 　國土眾生息驚怖，　　猶如滿月照世間。 　如是眾生得安樂，　　如月性冷焱光明， 　于諸國土惡聲息，　　如是功德亦如月。 　若人修習第一義，　　微妙音聲滿世間， 　儉病斗諍悉休息，　　令諸眾生向菩提。 　信順忍成第一義，　　悟無生忍亦復然， 　亦以此成無礙智，　　亦能速滿於六度， 　亦以此法成眾生，　　亦以此法速成佛。 　聲聞不善處，　　顛倒亦應離， 　地界不分離，　　堅重碎壞性， 　水界不分離，　　希潤枯竭體， 　火界燒煮熟，　　熱想盡滅性。 　諸陰是愛性，　　因緣得休息。 　空有於七種，　　法物令開現， 　無相除渴愛，　　休息于諸結， 　舍諸集因緣，　　皆以無願力， 　修習因緣起，　　唯是緣覺乘。 　大乘諸眾生，　　修行諸梵住， 　安般念三昧，　　開示于身心， 　心能住無事，　　休息

【現代漢語翻譯】 現代漢語譯本 火（比喻煩惱）熾烈燃燒，老、病、憂愁、悲傷和死亡不斷逼近。 對於一切眾生，要生起憐憫之心，迅速捨棄愛慾和執取，斷絕輪迴的因緣。 要歡喜安住于聖者的清凈修行，住在寂靜的蘭若（指遠離塵囂的修行場所），與第一義諦（指最高的真理）常相應。 修習禪定的人，要捨棄六根（眼、耳、鼻、舌、身、意），也要捨棄愛慾、執取、五陰（色、受、想、行、識）、十二界（六根和六塵）和十八入（六根、六塵和六識）。 要將三界（欲界、色界、無色界）的境界和愛慾完全去除，遠離過去、現在、未來三世，以及斷見和常見兩種極端。 對於禪定中的任何損減，都不要執著于念頭，這樣的人才能脫離黑白（善惡）的塵垢。 也能脫離光明和黑暗的種種分別，並且常常修習第一義諦。 捨棄五陰和十二界，安住于菩提（覺悟），在世間如同明月一般。 使國土和眾生不再驚恐，如同滿月照耀世間。 這樣的眾生能夠得到安樂，如同月亮的本性清涼，光芒明亮。 在各個國土，惡聲止息，這樣的功德也如同明月一般。 如果有人修習第一義諦，微妙的音聲將充滿世間。 饑荒、疾病和爭鬥都將停止，使一切眾生趨向菩提。 以信心、順從和忍辱成就第一義諦，領悟無生法忍（對一切法不生不滅的真理的領悟）也是如此。 也因此成就無礙的智慧，也能迅速圓滿六度（佈施、持戒、忍辱、精進、禪定、智慧）。 也用此法成就眾生，也用此法迅速成佛。 聲聞（小乘修行者）不善於安住之處，顛倒的見解也應當遠離。 地界（四大元素之一）不分離，具有堅固、沉重、易碎的性質。 水界（四大元素之一）不分離，具有濕潤、枯竭的性質。 火界（四大元素之一）具有燒煮、成熟的性質，熱的感受最終會滅盡。 諸陰（五陰）是愛慾的本性，因緣和合而生，因緣散盡而休息。 空和有這七種，使法和事物得以顯現。 無相可以去除渴愛，使一切煩惱結縛得以止息。 捨棄一切集聚的因緣，都以無愿的力量。 修習因緣生起之法，唯有緣覺乘（中乘修行者）才能做到。 大乘的諸位眾生，修行四梵住（慈、悲、喜、舍）。 修習安般念（數息觀）三昧，開示身心。 心能夠安住于無事的狀態，從而得到休息。

【English Translation】 English version The fire (a metaphor for afflictions) blazes fiercely, with old age, sickness, sorrow, grief, and death constantly approaching. Towards all sentient beings, generate compassion, quickly abandon craving and attachment, and sever the causes of rebirth. Rejoice in dwelling in the pure practice of the noble ones, reside in the quiet aranya (a secluded place for practice), and always be in accordance with the first principle (the highest truth). Those who practice meditation should abandon the six senses (eyes, ears, nose, tongue, body, and mind), and also abandon craving, attachment, the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (six senses and six sense objects), and the eighteen dhatus (six senses, six sense objects, and six consciousnesses). Completely remove the realms of the three worlds (desire realm, form realm, and formless realm) and craving, and stay away from the three times (past, present, and future), as well as the two extremes of annihilationism and eternalism. Do not cling to any thoughts of loss in meditation; such a person can be free from the defilements of black and white (good and evil). They can also be free from all distinctions of light and darkness, and constantly practice the first principle. Abandon the five skandhas and the twelve ayatanas, dwell in bodhi (enlightenment), and be like the moon in the world. Let the land and sentient beings no longer be frightened, just as the full moon illuminates the world. Such sentient beings can attain peace and happiness, just as the moon's nature is cool and its light is bright. In all lands, evil sounds cease, and such merit is also like the moon. If someone practices the first principle, subtle sounds will fill the world. Famine, disease, and conflict will all cease, leading all sentient beings towards bodhi. Attain the first principle through faith, obedience, and patience; the same is true for realizing the non-arising of dharmas (the truth of non-birth and non-death). Through this, one also attains unobstructed wisdom, and can quickly perfect the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Also, use this method to benefit sentient beings, and also use this method to quickly become a Buddha. The place where the sravakas (Hinayana practitioners) are not good at dwelling, and their inverted views should also be abandoned. The earth element (one of the four great elements) is inseparable, having the nature of being solid, heavy, and breakable. The water element (one of the four great elements) is inseparable, having the nature of being moist and drying up. The fire element (one of the four great elements) has the nature of burning and ripening, and the feeling of heat will eventually cease. The skandhas (five skandhas) are the nature of craving, arising from conditions and ceasing when conditions are exhausted. Emptiness and existence, these seven, allow dharmas and things to appear. The absence of characteristics can remove craving, allowing all fetters of affliction to cease. Abandon all causes of accumulation, all through the power of non-desire. Practicing the arising of conditions, only pratyekabuddhas (middle vehicle practitioners) can do this. The bodhisattvas of the Mahayana, practice the four brahma-viharas (loving-kindness, compassion, joy, and equanimity). Practice anapanasati (mindfulness of breathing) samadhi, revealing the body and mind. The mind can dwell in a state of non-activity, thereby attaining rest.

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三種取， 　不可得言說，　　是名第一義， 　非彼二乘地，　　安住此實際。 　若以此三昧，　　成熟無數眾， 　名稱滿於中，　　是人速成佛。 　是故若欲滿，　　檀等波羅蜜， 　及欲成佛道，　　常樂阿蘭若。 　若常樂蘭若，　　修諸聖德行， 　速舍諸緣礙，　　得成佛菩提。」

爾時，世尊說是第一義時，于彼眾中五百七十菩薩摩訶薩，曾於過去修此法者，一切皆得無生法忍。復有六十百千頻婆羅菩薩摩訶薩，曾修此法，彼等皆悉於十地行得自然智。復有六十百千那由他頻婆羅眾生，曾於過去修四梵住及四無礙，彼等皆得月藏三昧自然成熟得八地智。復有八萬四千比丘，得盡諸漏心得解脫。如恒河沙數諸眾生等未發無上菩提心者，皆于阿耨多羅三藐三菩提得不退轉。

大集經卷第四十八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四十九

高齊天竺三藏那連提耶舍譯

月藏分第十四令魔得信樂品第六

爾時，有一帝釋天王名曰火光，與大眾集在於會坐，白憍尸迦帝釋言：「憍尸迦！此魔波旬，為當欲令住于閑林與第一義相應菩薩摩訶薩等得三昧故勤作惱亂？為欲退彼三昧故也？」

時，憍尸迦答彼火光天帝釋言

【現代漢語翻譯】 現代漢語譯本 三種『取』（執著），無法用言語表達，這被稱為第一義諦（最究竟的真理）。這不是聲聞、緣覺二乘（小乘）所能達到的境界，而是安住於此真實之處。如果以這種三昧（禪定），能成熟無數眾生，名聲傳遍各地，這個人就能迅速成佛。因此，如果想要圓滿佈施等波羅蜜（到達彼岸的方法），以及想要成就佛道，就應當常常樂於住在寂靜的處所（阿蘭若）。如果常常樂於住在寂靜處，修習各種聖賢的德行，就能迅速捨棄各種障礙，成就佛的菩提（覺悟）。 當時，世尊宣說這第一義諦時，在聽眾中有五百七十位菩薩摩訶薩（大菩薩），他們過去曾修習此法，都獲得了無生法忍（對諸法不生不滅的領悟）。又有六十百千頻婆羅（數量單位）菩薩摩訶薩，他們曾修習此法，都在十地（菩薩修行的十個階段）的修行中獲得了自然智（不假造作的智慧）。又有六十百千那由他（數量單位）頻婆羅眾生，他們過去曾修習四梵住（慈、悲、喜、舍四種心境）和四無礙（辯才無礙等四種智慧），他們都獲得了月藏三昧（一種禪定），自然成熟，得到了八地智（菩薩第八地的智慧）。又有八萬四千比丘，斷盡了所有煩惱，心得解脫。如同恒河沙數那麼多的眾生，沒有發無上菩提心（成佛的願望）的，都在阿耨多羅三藐三菩提（無上正等正覺）中得到了不退轉（不會退失成佛的決心）。 《大集經》卷第四十八 大正藏第 13 冊 No. 0397 《大方等大集經》 《大方等大集經》卷第四十九 高齊天竺三藏那連提耶舍譯 月藏分第十四 令魔得信樂品第六 當時，有一位帝釋天王（天界之主）名叫火光，與大眾聚集在法會中，對憍尸迦帝釋（帝釋天的另一個名字）說：『憍尸迦！這個魔波旬（欲界魔王），是想要讓住在閑林（寂靜處）與第一義諦相應的菩薩摩訶薩等得到三昧（禪定）而勤作惱亂呢？還是想要退失他們的三昧呢？』 當時，憍尸迦回答火光天帝釋說：

【English Translation】 English version The three 'graspings' (attachments) cannot be expressed in words; this is called the First Noble Truth (the ultimate reality). It is not the realm of the two vehicles of Śrāvakas and Pratyekabuddhas (Hinayana), but rather abiding in this reality. If, through this samadhi (meditative concentration), one can mature countless beings, and one's name is spread everywhere, that person will quickly attain Buddhahood. Therefore, if one wishes to fulfill the pāramitās (perfections) such as giving, and wishes to achieve the path of Buddhahood, one should always delight in dwelling in secluded places (araṇya). If one always delights in dwelling in secluded places, and cultivates the virtuous practices of the sages, one can quickly abandon all obstacles and achieve the Bodhi (enlightenment) of a Buddha. At that time, when the World Honored One was expounding this First Noble Truth, among the assembly were five hundred and seventy Bodhisattva Mahāsattvas (great Bodhisattvas) who had practiced this Dharma in the past, and they all attained the kṣānti (acceptance) of the non-arising of dharmas (understanding that all phenomena are neither created nor destroyed). There were also sixty hundred thousand piṃbaras (a unit of number) of Bodhisattva Mahāsattvas who had practiced this Dharma, and they all attained natural wisdom (wisdom that arises spontaneously) in the practice of the ten bhūmis (ten stages of Bodhisattva practice). There were also sixty hundred thousand nayutas (a unit of number) of piṃbaras of beings who had practiced the four Brahmavihāras (four sublime states of mind: loving-kindness, compassion, joy, and equanimity) and the four unobstructed knowledges in the past, and they all attained the Candra-garbha samadhi (a type of meditative concentration), naturally matured, and attained the wisdom of the eighth bhūmi (the wisdom of the eighth stage of a Bodhisattva). There were also eighty-four thousand bhikṣus (monks) who had exhausted all defilements and attained liberation of mind. As many beings as the sands of the Ganges River who had not yet generated the unsurpassed Bodhicitta (the aspiration for Buddhahood) all attained non-retrogression (not falling back from the path to Buddhahood) in Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). The Great Collection Sutra, Scroll 48 Taisho Tripitaka Vol. 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Scroll 49 Translated by the Tripiṭaka Master Narendrayaśas of Tianzhu (India) of the Gao Qi Dynasty Chapter 14 of the Candra-garbha Section: Chapter 6 on Causing the Māras to Gain Faith and Joy At that time, there was a Deva King (king of the gods) named Fire Light, who was gathered with the assembly at the Dharma meeting, and said to Śakra, Lord of the Devas (another name for Indra): 'Śakra! Does this Māra Pāpīyas (the king of the desire realm demons) diligently create disturbances in order to prevent the Bodhisattva Mahāsattvas who dwell in secluded forests (quiet places) and are in accordance with the First Noble Truth from attaining samadhi (meditative concentration)? Or does he want to cause them to regress from their samadhi?' At that time, Śakra replied to the Deva King Fire Light, saying:

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：「是魔波旬，於四天下一切處中，令諸眾生退失留難善朋黨故，勤作惱亂。又令退失留難檀波羅蜜乃至般若波羅蜜故，勤作惱亂。復令退失天人種故、三種菩提故、增長三惡道故，勤作惱亂；魔諸眷屬亦復如是，為欲增長一切眾生大苦海故，勤作惱亂。」憍尸迦說是語已，於時一切諸來大眾，皆以慈心瞻視魔王。有諸菩薩摩訶薩等，慈愍勸諫魔王波旬。

是時，火光帝釋復與一萬帝釋天眾，悉共合掌向魔波旬作如是言：「大王！慶喜，慶喜！於三寶中應生信敬。」

是時，娑婆世界主大梵天王與六十億百千梵眾及四天王，慈心眼視魔王波旬，亦作是言：「慶喜，慶喜！汝魔波旬，若於三寶不得信敬，未來長夜有大損失，無所利益墮諸惡道。」是魔波旬，為彼一切諸來大眾各各皆以慈心眼視，及諸菩薩摩訶薩等，釋天、梵天、護世四王勸諫之時，從座而起，合掌向佛，頭面禮足，而說偈言：

「智者一向棄王位，　　以有煩惱嫉妒慢， 　故令失壞勝善道，　　墜墮諸惡不善趣。 　我以富貴狂因緣，　　于善導師多留難， 　遮障眾生諸善業，　　初不見佛起瞋心。 　世尊一向常忍辱，　　慈悲憐愍諸眾生， 　等心一切已慢除，　　枯竭眾生煩惱海。 　惟佛燒盡煩惱薪，　　能示人天解脫道，

【現代漢語翻譯】 現代漢語譯本： 『是魔波旬（Māra Pāpīyas，魔王），在四天下（catvāro dvīpāḥ，指須彌山周圍的四大洲）的一切地方，使眾生退失、阻礙善友的幫助，因此勤奮地製造惱亂。又使眾生退失、阻礙佈施波羅蜜（dāna-pāramitā，佈施的完美）乃至般若波羅蜜（prajñā-pāramitā，智慧的完美），因此勤奮地製造惱亂。又使眾生退失天人（deva-manusya，天人和人類）的種子、三種菩提（trīṇi bodhīni，三種覺悟：聲聞菩提、緣覺菩提、佛菩提），增長三惡道（trayo durgatayah，地獄、餓鬼、畜生），因此勤奮地製造惱亂；魔的眷屬也是這樣，爲了增長一切眾生的大苦海，勤奮地製造惱亂。』憍尸迦（Kauśika，帝釋天）說完這些話后，當時所有前來集會的大眾，都以慈悲的心情注視著魔王。有些菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）等，慈悲地勸諫魔王波旬。 這時，火光帝釋（Agni-deva-Indra，火神帝釋）又與一萬帝釋天眾，一起合掌向魔波旬說：『大王！慶幸，慶幸！您應當對三寶（triratna，佛、法、僧）生起信心和尊敬。』 這時，娑婆世界（Sahā-lokadhātu，我們所居住的世界）主大梵天王（Mahābrahmā，大梵天）與六十億百千梵眾以及四天王（caturmahārāja，四大天王），用慈悲的眼神看著魔王波旬，也這樣說：『慶幸，慶幸！你魔波旬，如果對三寶不能生起信心和尊敬，未來漫長的黑夜將有巨大的損失，沒有任何利益，會墮入各種惡道。』魔波旬，因為所有前來集會的大眾都用慈悲的眼神看著他，以及菩薩摩訶薩等、帝釋天、梵天、護世四王的勸諫，從座位上站起來，合掌向佛，頭面禮足，並說偈頌： 『智者一向捨棄王位，因為有煩惱、嫉妒、傲慢，所以導致失去殊勝的善道，墜落到各種惡的不善之處。我因為富貴而狂妄，對善的導師多加阻礙，遮蔽眾生的各種善業，最初見到佛陀就生起嗔恨心。 世尊一向常行忍辱，慈悲憐憫一切眾生，平等對待一切，已經消除了傲慢，枯竭了眾生的煩惱之海。只有佛陀能燒盡煩惱的薪柴，能向人天展示解脫之道，'

【English Translation】 English version: 'It is Māra Pāpīyas (the Evil One), who, in all places of the four continents (catvāro dvīpāḥ, the four continents around Mount Sumeru), causes beings to lose and hinder the help of good friends, and therefore diligently creates disturbances. He also causes beings to lose and hinder the perfection of giving (dāna-pāramitā) up to the perfection of wisdom (prajñā-pāramitā), and therefore diligently creates disturbances. Furthermore, he causes beings to lose the seeds of gods and humans (deva-manusya), the three types of enlightenment (trīṇi bodhīni: Śrāvakabodhi, Pratyekabodhi, and Buddha-bodhi), and increases the three evil destinies (trayo durgatayah: hell, hungry ghosts, and animals), and therefore diligently creates disturbances; the retinue of Māra is also like this, diligently creating disturbances in order to increase the great ocean of suffering for all beings.' After Kauśika (Indra) spoke these words, at that time, all the assembled masses looked at the Evil One with compassionate hearts. Some Bodhisattva-Mahāsattvas (great Bodhisattvas), with compassion, admonished the Evil One, Pāpīyas. At this time, Agni-deva-Indra (the Fire God Indra), along with ten thousand Indra gods, all joined their palms and said to Māra Pāpīyas: 'Great King! Rejoice, rejoice! You should generate faith and respect for the Three Jewels (triratna: Buddha, Dharma, and Sangha).' At this time, Mahābrahmā (the Great Brahma), the lord of the Sahā-lokadhātu (the world we live in), along with sixty billion hundred thousand Brahma beings and the Four Heavenly Kings (caturmahārāja), looked at Māra Pāpīyas with compassionate eyes and also said: 'Rejoice, rejoice! You, Māra Pāpīyas, if you do not generate faith and respect for the Three Jewels, in the long night of the future, you will have great losses, no benefits, and will fall into various evil destinies.' Māra Pāpīyas, because all the assembled masses looked at him with compassionate eyes, and because of the admonitions of the Bodhisattva-Mahāsattvas, Indra, Brahma, and the Four Guardian Kings, rose from his seat, joined his palms towards the Buddha, bowed his head to the ground at the Buddha's feet, and spoke these verses: 'The wise always abandon their royal positions, because they have afflictions, jealousy, and arrogance, which cause them to lose the superior path of goodness and fall into various evil and unwholesome realms. I, because of my wealth and arrogance, have created many obstacles for the good teacher, obstructed the various good deeds of beings, and initially, upon seeing the Buddha, I generated anger. The World Honored One always practices patience, compassionately pities all beings, treats everyone equally, has already eliminated arrogance, and has dried up the ocean of afflictions of beings. Only the Buddha can burn the firewood of afflictions and can show the path of liberation to gods and humans.'

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令億眾生度有海，　　我盲無智入闇冥。 　我今啟請諸大眾，　　愿以慈愍助我等， 　謝過如來住堅信，　　更不重起惱亂心。 　我今一向護佛法，　　熾然光顯正法眼， 　自舍所有貪妒慢，　　懺悔無餘諸罪業。 　我今發大菩提心，　　及勸一切眾生等， 　自修精進滿六度，　　置彼眾生於八道。 　我為一一眾生故，　　顯說無量諸法門， 　隨所能令入法城，　　如是勤勸一切眾。 　未曾見有如此會，　　悉能凈信於三寶， 　由我噁心被厭賤，　　故今舍之及眾過。 　從今永住凈信心，　　愿后更不被厭賤， 　心與聖德常相應，　　不復造作眾惡業。」

爾時，魔王說此偈已，即向佛所。到已禮拜，而說偈言：

「我於世尊作留難，　　愿以上忍見容恕， 　救孤獨者受我懺，　　大智慈仁不懷瞋。」

爾時，一切諸來大眾咸同一音，而白佛言：「婆伽婆！唯愿容恕魔王波旬，魔今深信誠心懺悔，當持佛法熾然法眼，令世尊法久住於世，復使人天長夜當得利益安樂。」

爾時，世尊以偈答曰：

「忍為世間最，　　忍是安樂道， 　忍為離孤獨，　　賢聖所欣樂。 　忍能顯眾生，　　忍能作親友， 　忍增美名譽，　　忍為世所愛， 　忍得富自在，　　忍

【現代漢語翻譯】 現代漢語譯本 『令億眾生度有海，我盲無智入闇冥。』——我看到億萬眾生在生死苦海中掙扎，而我卻像一個盲人，愚昧無知地陷入黑暗之中。 『我今啟請諸大眾，愿以慈愍助我等，』——我現在懇請各位大眾，希望你們能以慈悲憐憫之心幫助我們這些迷途之人。 『謝過如來住堅信，更不重起惱亂心。』——我向如來懺悔我過去的過錯，並決心堅定信仰，不再生起煩惱和擾亂的心。 『我今一向護佛法，熾然光顯正法眼，』——我今後將一心一意地護持佛法，使正法之光熾盛顯耀。 『自舍所有貪妒慢，懺悔無餘諸罪業。』——我將捨棄所有的貪婪、嫉妒和傲慢，懺悔所有過去的罪業，不留餘地。 『我今發大菩提心，及勸一切眾生等，』——我現在發起廣大的菩提心（覺悟之心），並勸導一切眾生也這樣做。 『自修精進滿六度，置彼眾生於八道。』——我將努力修行，圓滿六度（佈施、持戒、忍辱、精進、禪定、智慧），引導眾生走上八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。 『我為一一眾生故，顯說無量諸法門，』——爲了每一個眾生，我將宣說無量無邊的佛法法門。 『隨所能令入法城，如是勤勸一切眾。』——我會盡我所能，引導眾生進入佛法的城池，並如此勤勉地勸導一切眾生。 『未曾見有如此會，悉能凈信於三寶，』——我從未見過如此殊勝的集會，所有的人都能對三寶（佛、法、僧）生起清凈的信心。 『由我噁心被厭賤，故今舍之及眾過。』——因為我過去惡劣的心行而被眾人厭惡和輕賤，所以我現在要捨棄這些惡行和過錯。 『從今永住凈信心，愿后更不被厭賤，』——從今以後，我將永遠安住于清凈的信心之中，希望以後不再被厭惡和輕賤。 『心與聖德常相應，不復造作眾惡業。』——我的心將與聖賢的德行相應，不再造作任何惡業。 這時，魔王說完這首偈頌后，就來到佛陀面前。到達后，他向佛陀頂禮，並說偈頌道： 『我於世尊作留難，愿以上忍見容恕，』——我曾經對世尊您設定障礙，希望您能以最大的忍耐寬恕我。 『救孤獨者受我懺，大智慈仁不懷瞋。』——請您這位救度孤獨者的聖者接受我的懺悔，您擁有大智慧和慈悲仁愛，不會懷恨在心。 這時，所有前來集會的大眾都異口同聲地對佛陀說：『婆伽婆（Bhagavan，世尊）！我們懇請您寬恕魔王波旬（Mara Papiyas），他現在深信不疑，真心懺悔，他將護持佛法，使正法之眼熾盛光明，讓世尊的教法長久住世，並使人天眾生在漫長的黑夜中獲得利益和安樂。』 這時，世尊用偈頌回答說： 『忍為世間最，忍是安樂道，』——忍耐是世間最可貴的品質，忍耐是通往安樂的道路。 『忍為離孤獨，賢聖所欣樂。』——忍耐能使人遠離孤獨，是賢聖之人所喜愛的。 『忍能顯眾生，忍能作親友，』——忍耐能使眾生顯現出美德，忍耐能使人成為親密的朋友。 『忍增美名譽，忍為世所愛，』——忍耐能增加美好的名譽，忍耐能使人被世人所愛戴。 『忍得富自在，忍』——忍耐能使人獲得富足和自在，忍耐...

【English Translation】 English version 'Leading countless beings across the sea of existence, I, blind and ignorant, enter the darkness.' - I see countless beings struggling in the sea of birth and death, while I am like a blind person, foolishly entering the darkness. 'I now beseech all the assembly, may you help us with compassion,' - I now earnestly request all of you, hoping that you can help us lost ones with compassion and mercy. 'Repenting to the Tathagata, I dwell in firm faith, and will not again stir up a troubled mind.' - I repent to the Tathagata for my past mistakes, and I am determined to firmly believe, and no longer give rise to a troubled and disturbed mind. 'I now wholeheartedly protect the Buddha's Dharma, and brightly illuminate the eye of the true Dharma,' - From now on, I will wholeheartedly protect the Buddha's Dharma, making the light of the true Dharma shine brightly. 'Forsaking all greed, jealousy, and arrogance, I repent all my past sins without remainder.' - I will abandon all greed, jealousy, and arrogance, and repent all my past sins without leaving any behind. 'I now generate the great Bodhi mind, and urge all beings to do the same,' - I now generate the great Bodhi mind (the mind of enlightenment), and urge all beings to do the same. 'Cultivating diligently to fulfill the six perfections, I place those beings on the eightfold path.' - I will strive to cultivate, fulfill the six perfections (generosity, morality, patience, diligence, meditation, wisdom), and guide beings onto the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). 'For the sake of each and every being, I will reveal countless Dharma gates,' - For the sake of each and every being, I will proclaim countless Dharma gates. 'Guiding them into the city of Dharma as best as I can, I diligently urge all in this way.' - I will do my best to guide beings into the city of Dharma, and diligently urge all beings in this way. 'Never have I seen such an assembly, where all can purely believe in the Three Jewels,' - I have never seen such a magnificent gathering, where all can generate pure faith in the Three Jewels (Buddha, Dharma, Sangha). 'Because of my evil mind, I was despised and scorned, so now I abandon it and all my faults.' - Because of my past evil actions, I was despised and scorned by everyone, so now I abandon these evil actions and faults. 'From now on, I will forever dwell in pure faith, hoping never to be despised and scorned again,' - From now on, I will forever dwell in pure faith, hoping never to be despised and scorned again. 'My mind will always be in accordance with the virtues of the sages, and I will no longer create any evil deeds.' - My mind will be in accordance with the virtues of the sages, and I will no longer create any evil deeds. At that time, after the Mara King spoke this verse, he went to the Buddha. Upon arriving, he bowed to the Buddha and spoke this verse: 'I have created obstacles for the World Honored One, may you forgive me with great patience,' - I have created obstacles for the World Honored One, I hope you can forgive me with the greatest patience. 'O Savior of the lonely, accept my repentance, with great wisdom and compassion, do not hold any anger.' - Please, you, the savior of the lonely, accept my repentance, you possess great wisdom and compassion, and will not hold any anger in your heart. At that time, all the assembled masses spoke in one voice to the Buddha: 'Bhagavan (World Honored One)! We beseech you to forgive the Mara King Papiyas, he now deeply believes and sincerely repents, he will uphold the Buddha's Dharma, make the eye of the true Dharma shine brightly, let the World Honored One's teachings remain in the world for a long time, and enable humans and gods to obtain benefits and happiness in the long night.' At that time, the World Honored One replied with a verse: 'Patience is the greatest in the world, patience is the path to peace,' - Patience is the most precious quality in the world, patience is the path to peace. 'Patience is to be free from loneliness, it is what the wise and holy rejoice in.' - Patience can free people from loneliness, it is what the wise and holy rejoice in. 'Patience can reveal the virtues of beings, patience can make people close friends,' - Patience can reveal the virtues of beings, patience can make people close friends. 'Patience increases good reputation, patience is loved by the world,' - Patience can increase good reputation, patience can make people loved by the world. 'Patience brings wealth and freedom, patience...' - Patience can bring wealth and freedom, patience...

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能具端正， 　忍能得威力，　　忍照於世間， 　忍得諸欲樂，　　忍能成工巧， 　忍力降伏怨，　　及以除憂惱。 　忍得好容色，　　忍能具眷屬， 　忍招諸勝報，　　忍能超善道， 　忍得人樂觀，　　忍能得妙好， 　忍能息諸苦，　　忍得壽命長， 　忍得大梵王，　　忍得欲自在， 　忍得天帝釋，　　輪王具神通。 　忍得人中主，　　忍力難降伏， 　忍得龍夜叉，　　修羅中自在。 　忍能息諸怨，　　不害於眾生， 　忍能離偷盜，　　忍能捨淫慾， 　忍能止妄語，　　兩舌綺惡言。 　忍能除貪瞋，　　及離邪見意， 　忍力成施戒，　　精進及禪那， 　般若波羅蜜，　　能滿此六度。 　忍能除諸惑，　　忍得羅漢樂， 　亦得辟支佛，　　及住無生忍。 　忍能具十地，　　速得菩提道， 　忍于諸眾生，　　得為無上勝。 　忍能降眾魔，　　及伏諸外道， 　忍能於世間，　　轉最無上輪。 　忍令多眾生，　　枯竭三惡道， 　忍斷煩惱障，　　及能凈法眼。 　忍授眾生記，　　三乘隨所求， 　忍能伏剛惡，　　夜叉羅剎等。 　忍與種種人，　　授記最勝道， 　忍已降諸怨，　　亦能滅眾惡。 　忍能息一切，　　非時暴風雨， 　忍能作大集，　　此諸所來眾

。 　我恕汝波旬，　　於我諸獷戾， 　但自謝己心，　　是我第一恕。 　今于大眾前，　　證知勸誡汝， 　莫壞我所習，　　一切佛正法。」

爾時，一切諸來大眾、天人、阿修羅、乾闥婆等，同聲嘆言：「善哉，善哉！婆伽婆！如來常於一切眾生慈悲憐愍，以諸善法饒益安樂。魔王波旬常於世尊起憎惡心怨心害心，與諸眾生為惡知識，于諸善法常作留難令住不善。」

時有梵天名曰威德，白不動大梵天王而說偈曰：

「如空無邊亦無等，　　一切眾生所依住， 　佛智如是不思議，　　於一切法到彼岸。 　世尊有嘆檀行處，　　憐愍一切眾生故， 　以檀得為功德士，　　速能滿諸波羅蜜。 　或有廣說戒忍進，　　及以禪那般若等， 　世尊於此一一中，　　具足能顯於六度。 　如來唯以禪定法，　　說能趣向菩提道， 　是故常應樂住禪，　　速能證於大菩提。」

爾時，復有一切梵王、諸帝釋王、諸餘天王、諸龍王、諸夜叉王、諸阿修羅王、諸伽樓羅王、諸緊那羅王、諸乾闥婆王、諸摩睺羅伽王、諸羅剎王、諸鳩槃茶王、諸餓鬼王、諸毗舍遮王等，從座而起向魔波旬，合掌而禮，作如是言：「大王敬信敬信牟尼世尊，以此世尊解脫諸過，到於一切功德彼岸。慈悲憐愍諸眾生

【現代漢語翻譯】 現代漢語譯本 『我寬恕你，波旬（魔王的名字），對於你對我的一切粗暴無禮，但你要自己反省內心，這是我第一層的寬恕。現在在大眾面前，我證明並勸誡你，不要破壞我所修習的一切佛陀正法。』 那時，所有前來集會的大眾、天人、阿修羅（一種神祇）、乾闥婆（天上的樂神）等，同聲讚歎說：『善哉，善哉！婆伽婆（佛的尊稱）！如來（佛的稱號）常常對一切眾生慈悲憐憫，用各種善法來饒益安樂他們。魔王波旬常常對世尊（佛的尊稱）生起憎恨、怨恨和加害之心，與眾生結為惡友，對於各種善法常常設定障礙，使他們停留在不善之中。』 當時，有一位名叫威德的梵天，對不動大梵天王說偈頌道： 『如同虛空無邊無際，也沒有任何可以比擬，一切眾生都依此而住。佛的智慧也是如此不可思議，對於一切法都到達了彼岸。世尊讚歎佈施的行為，因為憐憫一切眾生的緣故，通過佈施成為有功德的人，能夠迅速圓滿各種波羅蜜（到達彼岸的方法）。或者有人廣泛宣說戒律、忍辱、精進，以及禪定、般若（智慧）等，世尊在這每一項中，都能夠充分地展現六度（佈施、持戒、忍辱、精進、禪定、智慧）。如來只用禪定的方法，就能夠說明通往菩提（覺悟）的道路，因此應當常常樂於安住于禪定，迅速證得大菩提。』 那時，又有一切梵天王、諸帝釋王、其他天王、諸龍王、諸夜叉王、諸阿修羅王、諸伽樓羅王（一種神鳥）、諸緊那羅王（天上的樂神）、諸乾闥婆王、諸摩睺羅伽王（一種巨蟒神）、諸羅剎王（惡鬼）、諸鳩槃茶王（一種食人鬼）、諸餓鬼王、諸毗舍遮王（一種食肉鬼）等，從座位上站起來，面向魔王波旬，合掌行禮，這樣說道：『大王，請您敬信牟尼世尊（釋迦牟尼佛），因為這位世尊已經解脫了一切過失，到達了一切功德的彼岸。他慈悲憐憫一切眾生』

【English Translation】 English version 'I forgive you, Mara (name of a demon), for all your rudeness and violence towards me, but you must reflect on your own heart, this is my first level of forgiveness. Now, before the assembly, I testify and admonish you, do not destroy all the Buddha's true Dharma that I have practiced.' At that time, all the assembled masses, gods, asuras (a type of deity), gandharvas (celestial musicians), and others, exclaimed in unison: 'Well done, well done! Bhagavan (an honorific title for the Buddha)! The Tathagata (another title for the Buddha) is always compassionate and merciful to all sentient beings, benefiting and comforting them with various good dharmas. Mara, the demon, often harbors hatred, resentment, and malicious intent towards the World Honored One (an honorific title for the Buddha), associating with sentient beings as evil friends, and constantly creating obstacles to various good dharmas, causing them to remain in unwholesomeness.' At that time, a Brahma named Veda, spoke a verse to the Immovable Great Brahma King: 'Like the boundless and incomparable void, where all sentient beings dwell. The Buddha's wisdom is also inconceivable, having reached the other shore of all dharmas. The World Honored One praises the act of giving, out of compassion for all sentient beings, through giving, one becomes a meritorious person, able to quickly fulfill all the paramitas (ways to reach the other shore). Or some may extensively preach about precepts, patience, diligence, as well as meditation, prajna (wisdom), etc. The World Honored One, in each of these, is able to fully manifest the six perfections (giving, morality, patience, diligence, meditation, wisdom). The Tathagata, using only the method of meditation, can explain the path to Bodhi (enlightenment), therefore one should always be happy to dwell in meditation, quickly attaining great Bodhi.' At that time, again, all the Brahma Kings, all the Indra Kings, other heavenly kings, all the Dragon Kings, all the Yaksha Kings, all the Asura Kings, all the Garuda Kings (a type of divine bird), all the Kinnara Kings (celestial musicians), all the Gandharva Kings, all the Mahoraga Kings (a type of giant serpent god), all the Rakshasa Kings (evil spirits), all the Kumbhanda Kings (a type of man-eating ghost), all the Preta Kings (hungry ghosts), all the Pisacha Kings (a type of flesh-eating ghost), etc., rose from their seats, faced Mara, the demon, bowed with palms together, and said: 'Great King, please have faith in the Muni World Honored One (Shakyamuni Buddha), because this World Honored One has been liberated from all faults and has reached the other shore of all merits. He is compassionate and merciful to all sentient beings.'

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等，施一切樂覺了諸法，舍諸流轉住于彼岸。」

又言：「大王！若有眾生，乃至一念深信如來敬仰尊重嘆未曾有，以敬信故得作輪王，統四天下七寶具足，乃至得作帝釋天王，欲自在主魔王波旬，娑婆界主大梵天王，何況常能具信三寶！是故，大王！應舍魔見諸惡濁心具足凈信，于生死流轉富貴自在受諸果報，后成正覺能施眾生一切安樂，得為世間無上福田。」爾時，魔王復與諸臣頂禮佛足，專心敬信牟尼世尊慇勤懺謝。

爾時，世尊以偈告曰：

「噁心奸慧汝當起，　　我常容忍天人證， 　至心修行菩提道，　　汝當作佛無邊慧。」

爾時，魔王極生凈信，即持無價摩尼寶鬘，無價咽瓔珞、臂瓔珞、腳瓔珞及以指印，奉獻世尊，合掌而禮，作如是言：「我昔于佛多作留難，為欲破壞正法眼目、斷三寶種、壞滅法炬。何以故？遠離善法迷惑心故。今於三寶深得敬信，本昔所作一切業障今已懺悔，已發阿耨多羅三藐三菩提心蒙得授記。唯愿世尊，哀受我等摩尼寶鬘瓔珞指印。」爾時，世尊慈悲憐愍魔波旬故，即便受之。

爾時，魔王心生大喜，作如是言：「若佛所有聲聞弟子，比丘、比丘尼、優婆塞、優婆夷，若復餘人，宴坐閑林與第一義相應住者，現在、未來若魔、魔子、魔婦、魔女

【現代漢語翻譯】 現代漢語譯本：『等等，施予一切快樂，覺悟諸法，捨棄一切流轉，安住于彼岸。』 又說：『大王！如果有眾生，哪怕只是一念之間，對如來深信不疑，敬仰尊重，讚歎前所未有，因為這份敬信，就能成為轉輪王，統治四大部洲，七寶具足，甚至能成為帝釋天王，欲界自在之主，魔王波旬（Mara Papiyas），娑婆世界之主大梵天王，更何況是能常懷信心皈依三寶的人呢！因此，大王！應當捨棄魔見和各種惡濁之心，具足清凈的信心，在生死流轉中享受富貴自在的果報，最終成就正覺，能給予眾生一切安樂，成為世間無上的福田。』當時，魔王又和他的臣子們一起頂禮佛足，專心敬信牟尼世尊（Sakyamuni），慇勤懺悔。 當時，世尊以偈語說道： 『噁心奸詐的你應當起來，我常容忍，天人可以作證，至心修行菩提之道，你將來會成為具有無邊智慧的佛。』 當時，魔王生起了極大的清凈信心，立即拿出無價的摩尼寶鬘（Mani-ratna-mala），無價的項鍊、臂環、腳環以及指環，奉獻給世尊，合掌禮拜，說道：『我過去對佛多加阻撓，想要破壞正法的眼目，斷絕三寶的種子，毀滅法炬。為什麼呢？因為遠離善法，迷惑了心。現在我對三寶深信不疑，過去所做的一切業障，現在已經懺悔，已經發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），蒙受了授記。唯愿世尊，慈悲接受我等的摩尼寶鬘、瓔珞和指環。』當時，世尊慈悲憐憫魔波旬的緣故，就接受了這些供養。 當時，魔王心中生起大歡喜，說道：『如果佛的所有聲聞弟子，比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），或者其他任何人，在寂靜的樹林中禪坐，與第一義相應而住，無論是現在還是未來，如果魔、魔子、魔婦、魔女』

【English Translation】 English version: 『And so on, bestowing all happiness, realizing all dharmas, abandoning all transmigrations, and dwelling on the other shore.』 It was also said: 『Great King! If there are sentient beings who, even for a single moment, deeply believe in the Tathagata, revering and respecting him, and praising him as unprecedented, because of this reverence and faith, they can become a Chakravartin king, ruling over the four continents, possessing the seven treasures, and even become the king of the Devas, the lord of the desire realm, Mara Papiyas, the lord of the Saha world, Maha Brahma, let alone those who can constantly have faith in the Three Jewels! Therefore, Great King! You should abandon the demonic views and all evil and turbid minds, possess pure faith, enjoy the rewards of wealth and freedom in the cycle of birth and death, and ultimately achieve perfect enlightenment, able to bestow all happiness upon sentient beings, and become the supreme field of merit in the world.』 At that time, the Mara king, along with his ministers, bowed at the feet of the Buddha, wholeheartedly believing in Sakyamuni, and earnestly repenting. At that time, the World Honored One spoke in verse: 『You, with your evil and deceitful mind, should rise, I have always been tolerant, the Devas and humans can testify, sincerely cultivate the path of Bodhi, you will become a Buddha with boundless wisdom.』 At that time, the Mara king generated great pure faith, and immediately offered priceless Mani-ratna-mala, priceless necklaces, armlets, anklets, and rings to the World Honored One, and with palms joined, he said: 『In the past, I have often obstructed the Buddha, wanting to destroy the eye of the Dharma, cut off the seeds of the Three Jewels, and destroy the lamp of the Dharma. Why? Because I was far from good dharmas and my mind was deluded. Now I have deep faith in the Three Jewels, and all the karmic obstacles I have created in the past, I have now repented, and I have generated the mind of Anuttara-samyak-sambodhi, and have received the prediction. May the World Honored One, out of compassion, accept my Mani-ratna-mala, necklaces, and rings.』 At that time, the World Honored One, out of compassion for Mara Papiyas, accepted these offerings. At that time, the Mara king felt great joy in his heart, and said: 『If all the Sravaka disciples of the Buddha, bhikshus, bhikshunis, upasakas, upasikas, or any other person, who sits in meditation in a quiet forest, dwelling in accordance with the ultimate meaning, whether in the present or future, if Mara, Mara's sons, Mara's wives, Mara's daughters』

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，魔諸左右、男夫婦女，及依魔住所有眾生，若天天子天婦天女，天諸左右、男夫婦女，若龍龍子龍婦龍女，龍諸左右、男夫婦女，乃至迦吒富單那若子若婦若女。若諸左右、男夫婦女，嬈亂衰害取其精氣，氣噓其身散亂其心，若奪衣服飲食湯藥，若教他奪若奪其味，若以鼻嗅若放臭氣滿其住處，若復見彼住于閑林比丘、比丘尼、優婆塞、優婆夷及餘眾生修第一義者，若不勤作供給供養衣服飲食及以湯藥，我當令彼若魔魔子，乃至迦吒富單那左右男女，得頭病眼病耳病腹病，如是等病之所逼惱，退失神通不復能得飛空遠逝，一切方所皆迷闇冥。」

魔王波旬作是語已，即說咒曰：

「庵摩差(叉戒反)喝啰摩差　庵摩摩啰差　莫叉鞞阇婆帝　莫叉蘇兜帝　阿婆羯簁　阿婆坻𠼝　時那匙(上支反)那摩伽娑婆犀　頞啰棄摩那底𠼝　浮阇跋啰　坻泥阿佉[口*樓]差摩佉跛彌　陀羅阿鞞斯啰佉鞞娑　牟達羅佉鞞　畢𠼝剃毗　涅寐帝郁特迦　涅寐帝　坻阇涅寐帝婆耶婆涅寐帝　阿迦奢妹羅　涅寐帝分示那啰夜拏　佉婆涅文支　摩醯首婆啰涅文支　阿娑遮婆　涅文支　薩兜婆僧棄耶跋柘　涅文支　缽啰摩頞他　涅文支　缽啰伽拏　缽啰頞他　涅文支　多婆跋啰多　涅目多　缽啰摩頞他　涅文支邏　蘇婆呵」

【現代漢語翻譯】 現代漢語譯本：魔的眷屬，包括魔的侍從、男女眷屬，以及依附魔而住的所有眾生，無論是天上的天子、天女、天婦，天神的侍從、男女眷屬，還是龍族的龍子、龍女、龍婦，龍的侍從、男女眷屬，乃至迦吒富單那（一種鬼神）的子女、妻妾。如果這些魔的侍從、男女眷屬，擾亂、損害、吸取修行人的精氣，用氣息擾亂他們的身體，使他們心神散亂，或者奪取他們的衣服、飲食、湯藥，或者教唆他人奪取，或者奪取食物的味道，或者用鼻子嗅聞，或者散發臭氣充滿他們的住所，又或者看到那些住在寂靜林中的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）以及其他修行第一義諦的人，不勤加供養衣服、飲食和湯藥，我將使那些魔及其眷屬，乃至迦吒富單那的侍從男女，遭受頭痛、眼痛、耳痛、腹痛等疾病的折磨，使他們失去神通，無法再飛行遠去，在一切地方都感到迷茫黑暗。 魔王波旬說完這些話后，隨即說了咒語： 『庵摩差，喝啰摩差，庵摩摩啰差，莫叉鞞阇婆帝，莫叉蘇兜帝，阿婆羯簁，阿婆坻𠼝，時那匙那摩伽娑婆犀，頞啰棄摩那底𠼝，浮阇跋啰，坻泥阿佉[口*樓]差摩佉跛彌，陀羅阿鞞斯啰佉鞞娑，牟達羅佉鞞，畢𠼝剃毗，涅寐帝郁特迦，涅寐帝，坻阇涅寐帝婆耶婆涅寐帝，阿迦奢妹羅，涅寐帝分示那啰夜拏，佉婆涅文支，摩醯首婆啰涅文支，阿娑遮婆，涅文支，薩兜婆僧棄耶跋柘，涅文支，缽啰摩頞他，涅文支，缽啰伽拏，缽啰頞他，涅文支，多婆跋啰多，涅目多，缽啰摩頞他，涅文支邏，蘇婆呵』

【English Translation】 English version: The retinue of Mara, including Mara's attendants, male and female relatives, and all beings who dwell relying on Mara, whether they are heavenly sons, heavenly daughters, heavenly wives, attendants of the gods, male and female relatives, or dragon sons, dragon daughters, dragon wives of the dragon clan, attendants of the dragons, male and female relatives, even the children and spouses of the Kataputana (a type of ghost). If these attendants of Mara, male and female relatives, disturb, harm, or extract the essence of those who practice, agitate their bodies with their breath, causing their minds to be scattered, or seize their clothing, food, or medicine, or incite others to seize them, or steal the flavor of food, or smell with their noses, or emit foul odors filling their dwellings, or if they see those who dwell in quiet forests, the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), and other beings who cultivate the supreme truth, and do not diligently provide offerings of clothing, food, and medicine, I will cause those Mara and their retinue, even the attendants of Kataputana, male and female, to suffer from afflictions such as headaches, eye pain, ear pain, and abdominal pain, causing them to lose their supernatural powers, unable to fly far away, and feel lost and dark in all places. After Mara, the king of demons, spoke these words, he then recited the mantra: 'Amma cha, hara macha, amma mara cha, moksha bheja bhati, moksha suduti, abha kashi, abha dhi, shina shina maga sabha si, ara kima na dhi, bhujha bhara, dhi ni akha [口*樓] cha makha pami, dhara abhi shira kha bhi sa, mudra kha bhi, bi dhi ti bhi, nirmiti utka, nirmiti, dhi ja nirmiti bhaya bha nirmiti, akasha mela, nirmiti bhin shina narayana, kha bha nirvan chi, mahe shubha ra nirvan chi, asa cha bha, nirvan chi, satubha sangkiya bhaja, nirvan chi, para ma artha, nirvan chi, para ganna, para artha, nirvan chi, ta bha bhara ta, nirmu ta, para ma artha, nirvan chi la, subha ha.'

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爾時，一切諸來大眾，于中所有惡行噁心，于諸眾生無慈悲者皆悉驚怖。

魔王波旬復作是言：「若有違我此教令者，當得如上眾病等惱。複次，世尊！我今攝護佛子聲聞伏諸惡行，不令現在及未來世作諸衰惱，能使世尊法眼久住，令三寶種不斷於世。」

爾時，世尊復贊魔言：「善哉，善哉！如是波旬！汝于長夜具大功德，無復諸惡一切衰惱。」

爾時，一切諸來大眾，諸天及人、乾闥婆等皆悉贊言：「善哉，善哉！魔王波旬能於三寶深得凈信，如是佛法長夜熾然，天人當得入無畏城，閉塞惡道、常開善趣解脫之門，於四天下所有斗諍、疫病、饑饉、非時風雨皆得休息。又令四天下常得安隱、豐樂，可樂多眾盈滿。」爾時，魔王禮世尊足，右繞三匝退坐一面。

爾時，大眾欲重明此義，以偈頌曰：

「魔心決定得歡喜，　　懺謝如來及眷屬， 　真心踴悅作是語，　　慈悲人前舍諸惡。 　猶如虛空無邊際，　　佛智境界亦如是， 　覺了無邊諸法已，　　於世說法最第一。 　或有說檀勝無等，　　以檀能得妙菩提， 　或復有說尸羅忍，　　精進禪定及智慧， 　如是種種方便說，　　示現無等大菩提， 　天人修羅應當知，　　世尊降伏自在魔。 　此經佛說忍為最，　　能得

【現代漢語翻譯】 現代漢語譯本：當時，所有來到集會的大眾中，那些心懷惡念、行為不端，對眾生沒有慈悲心的人都感到驚恐。 魔王波旬（Māra Pāpīyas，佛教中的魔王）又說：『如果有人違揹我的教令，就會遭受像上面所說的各種疾病等痛苦。此外，世尊！我現在要保護佛陀的弟子聲聞（Śrāvaka，聽聞佛陀教誨而修行的人），讓他們降伏各種惡行，不讓他們在現在和未來世製造衰敗和煩惱，這樣能使世尊的法眼長久住世，使三寶（佛、法、僧）的種子不會在世間斷絕。』 當時，世尊又讚歎魔王說：『好啊，好啊！波旬，你長久以來積累了巨大的功德，不再有各種惡行和衰敗煩惱。』 當時，所有來到集會的大眾，諸天（Deva，天神）及人、乾闥婆（Gandharva，天上的樂神）等都讚歎說：『好啊，好啊！魔王波旬能對三寶生起如此深厚的清凈信心，這樣佛法就能長久興盛，天人和眾生都能進入無畏的境界，關閉惡道，常開通往善趣解脫的大門，使四天下（四大洲）所有的爭鬥、瘟疫、饑荒、不合時節的風雨都得以平息。又能使四天下常常得到安穩、富足、快樂，人口眾多，充滿繁榮。』當時，魔王向世尊頂禮，右繞三圈，然後退坐在一旁。 當時，大眾爲了再次闡明這個道理，用偈頌說道： 『魔王的心意已定，感到歡喜，向如來（Tathāgata，佛的稱號）和眷屬懺悔過錯，真心喜悅地說出這些話，在眾人面前捨棄各種惡行。猶如虛空沒有邊際，佛的智慧境界也是如此，覺悟了無邊諸法之後，在世間說法最為第一。有人說佈施（Dāna，給予）最為殊勝，無與倫比，因為佈施能獲得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）；也有人說持戒（Śīla，戒律）、忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、禪定（Dhyāna，冥想）和智慧（Prajñā，智慧）最為殊勝。像這樣用各種方便法門來說明，顯示無上大菩提。天人、修羅（Asura，好戰的神）應當知道，世尊降伏了自在魔（Vasavarti-māra，欲界第六天的魔王）。這部經中佛說忍辱最為重要，能獲得』

【English Translation】 English version: At that time, all the assembled multitude, those among them with evil deeds and evil minds, and those without compassion for all beings, were all terrified. Māra Pāpīyas (the demon king in Buddhism) then spoke again, saying: 'If anyone violates my commands, they will suffer from the various diseases and afflictions mentioned above. Furthermore, World Honored One! I will now protect the Buddha's disciples, the Śrāvakas (those who hear the Buddha's teachings and practice), subduing all evil deeds, preventing them from creating decay and afflictions in the present and future lives, so that the World Honored One's Dharma eye may abide long, and the seeds of the Three Jewels (Buddha, Dharma, Sangha) will not be cut off in the world.' At that time, the World Honored One again praised Māra, saying: 'Excellent, excellent! Māra, you have accumulated great merit over a long night, and you are free from all evil deeds and afflictions.' At that time, all the assembled multitude, the Devas (gods), humans, Gandharvas (celestial musicians), and others all praised, saying: 'Excellent, excellent! Māra Pāpīyas is able to generate such deep pure faith in the Three Jewels, so that the Buddha's Dharma may flourish for a long time, and gods and humans may enter the fearless realm, closing off the evil paths, and always opening the door to the good paths of liberation, so that all the strife, plagues, famines, and untimely winds and rains in the four continents may be pacified. It can also make the four continents always peaceful, prosperous, joyful, and full of a large and flourishing population.' At that time, Māra bowed at the feet of the World Honored One, circumambulated him three times to the right, and then withdrew to sit on one side. At that time, the multitude, wishing to further clarify this meaning, spoke in verses: 'Māra's mind is determined and joyful, repenting to the Tathāgata (the Buddha) and his retinue, sincerely rejoicing and speaking these words, abandoning all evil deeds before the people. Like the boundless void, the realm of the Buddha's wisdom is also like this, having awakened to the boundless dharmas, he is the foremost in teaching in the world. Some say that giving (Dāna) is the most supreme and unparalleled, because giving can attain Anuttarā-samyak-saṃbodhi (supreme enlightenment); others say that morality (Śīla), patience (Kṣānti), diligence (Vīrya), meditation (Dhyāna), and wisdom (Prajñā) are the most supreme. In this way, using various skillful means to explain, showing the unsurpassed great Bodhi. Gods, humans, and Asuras (warrior gods) should know that the World Honored One has subdued the Vasavarti-māra (the demon king of the sixth heaven of the desire realm). In this sutra, the Buddha says that patience is the most important, and can attain'

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一切安隱樂， 　忍能休息諸煩惱，　　能示勝妙解脫城。 　卑心合掌咸向佛，　　懺悔已作諸惡業， 　當發最勝菩提愿，　　我等必當作導師。 　自然如來授記已，　　魔王速成等正覺， 　及余百千眾生等，　　亦與無上菩提記。 　已滿忍辱波羅蜜，　　速為無等大導師， 　與諸善法作依止，　　護諸聲聞故說咒。 　若魔依魔諸神鬼，　　夜叉修羅富單那， 　如有惱害佛子者，　　當以惡病著其身。 　一切大眾皆踴悅，　　歡喜咸作如是言， 　以此業故法熾盛，　　則得久住於世間。 　魔王安住凈忍心，　　三寶水泉難枯竭， 　當息世間一切濁，　　饑饉暴風及亢旱。 　是故人天得諸樂，　　本所修習忍辱行， 　樂檀尸羅忍方便，　　到進禪智大彼岸。」

爾時，世尊顯說如是忍功德時，九百八十萬諸天人等曾修忍者，一切悉得無生法忍；十頻婆羅百千人得柔順忍；億那由他百千天人得須陀洹果。過於數量諸眾生等得世正見；十頻婆羅、百千天人、阿修羅、夜叉、羅剎，昔未曾發阿耨多羅三藐三菩提心者，悉得發心及不退轉；百萬眾生得授阿耨多羅三藐三菩提記。

大方等大集經月藏分第十四一切鬼神集會品第七

爾時，護世四大天王，從座而起合掌向佛，頭面禮

【現代漢語翻譯】 現代漢語譯本 一切安穩快樂， 忍耐能平息各種煩惱，能展現殊勝美妙的解脫之城。 以謙卑之心合掌，都面向佛陀，懺悔過去所造的各種惡業， 應當發起最殊勝的菩提愿，我們必定要成為導師。 自然如來授記之後，魔王迅速成就等正覺（無上正等正覺）， 以及其餘成百上千的眾生等，也都被授予無上菩提的記別。 已經圓滿了忍辱波羅蜜（忍辱的修行），迅速成為無與倫比的大導師， 為各種善法提供依靠，爲了守護聲聞（佛陀的弟子）而宣說咒語。 如果魔及其眷屬，諸神鬼，夜叉（一種鬼神），修羅（一種神），富單那（一種鬼）， 如有惱害佛子（佛陀的弟子）的人，應當讓惡病纏身。 一切大眾都歡欣鼓舞，歡喜地都這樣說， 因為這個業的緣故，佛法會興盛，就能長久地住世。 魔王安住于清凈的忍辱之心，三寶（佛、法、僧）的泉水難以枯竭， 應當平息世間的一切污濁，饑荒、暴風和乾旱。 因此，人天都能得到各種快樂，因為他們本來就修習忍辱的修行， 樂於佈施、持戒、忍辱的方便法門，到達精進、禪定、智慧的大彼岸。

那時，世尊顯說這樣的忍辱功德時，九百八十萬曾修忍辱的天人等，都得到了無生法忍（對一切法不生不滅的領悟）；十頻婆羅（數量單位）百千人得到了柔順忍（對一切法柔和順從的領悟）；億那由他（數量單位）百千天人得到了須陀洹果（小乘初果）。超過數量的眾多眾生得到了世間正見；十頻婆羅、百千天人、阿修羅、夜叉、羅剎，過去未曾發阿耨多羅三藐三菩提心（無上正等正覺之心）的人，都發了菩提心並且不再退轉；百萬眾生得到了阿耨多羅三藐三菩提的授記。

《大方等大集經》月藏分第十四一切鬼神品第七

那時，護世四大天王，從座位上站起來，合掌向佛，頭面禮敬。

【English Translation】 English version All is peaceful and joyful, Patience can quell all afflictions, and reveal the sublime city of liberation. With humble hearts, palms joined, all face the Buddha, confessing all the evil deeds done in the past, They should make the most supreme Bodhi vow, we must become guides. After the Tathagata naturally bestows the prediction, the Mara King quickly attains Samyak-sambodhi (perfect enlightenment), And the rest of the hundreds and thousands of beings, are also given the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Having fulfilled the Paramita of patience (the perfection of patience), quickly become an unparalleled great guide, Providing reliance for all good dharmas, and reciting mantras to protect the Sravakas (Buddha's disciples). If the Mara and his retinue, all gods, ghosts, Yakshas (a type of spirit), Asuras (a type of deity), Putanas (a type of ghost), If there are those who harm the Buddha's disciples, may they be afflicted with terrible diseases. All the assembly rejoiced, and joyfully spoke these words, Because of this karma, the Dharma will flourish, and will abide in the world for a long time. The Mara King abides in a pure heart of patience, the spring of the Three Jewels (Buddha, Dharma, Sangha) is difficult to dry up, It should quell all the turbidity of the world, famine, storms, and droughts. Therefore, humans and gods can obtain all kinds of happiness, because they originally practiced the conduct of patience, Delighting in the expedient methods of giving, morality, and patience, reaching the great shore of diligence, meditation, and wisdom.

At that time, when the World Honored One revealed the merits of such patience, nine million eight hundred thousand devas and humans who had practiced patience, all attained the Kshanti of non-origination (understanding of the non-arising and non-ceasing of all dharmas); ten Pimbara (a unit of number) hundred thousand people attained the Kshanti of gentleness (understanding of gentleness and compliance to all dharmas); a hundred thousand million Nayutas (a unit of number) devas and humans attained the Srotapanna fruit (the first fruit of Hinayana). A number of beings beyond measure attained the right view of the world; ten Pimbara, hundred thousand devas, Asuras, Yakshas, and Rakshasas, who had not previously generated the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment), all generated the Bodhi mind and no longer regress; a million beings received the prediction of Anuttara-samyak-sambodhi.

The Great Vaipulya Mahasamnipata Sutra, the Moon Store Division, Chapter Fourteen, the Seventh Chapter on All Ghosts and Spirits

At that time, the Four Great Heavenly Kings who protect the world, rose from their seats, joined their palms towards the Buddha, and bowed their heads in reverence.

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拜，作如是言：「婆伽婆！此閻浮提種種國土、城邑、村落、園林、寺舍、山澤等處，所有諸惡天、龍、夜叉、羅剎、阿修羅、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那、依彼住者，瞋惡穬戾無慚無愧，于諸眾生無有慈愍，常害他命及作惱亂。彼諸天、龍乃至迦吒富單那等，于閻浮提非時數數起于亢旱、惡風、雹雨、闇曀、灰塵、嚴寒毒熱，以是災害壞諸苗稼、五穀、花果、蒱萄、甘蔗、劫貝等物，故令眾生多有種種饑饉疫病愛別離苦眾惱逼切，各各迭相怖懼鬥戰心常恐畏。諸王剎利於己眷屬五欲眾具不生喜樂，於己國土觸惱一切沙門、婆羅門、毗舍、首陀、男夫婦女、童男童女，亦復觸惱象馬、牛羊、師子、虎豹、豺狼、狗犬，一切禽獸皆令觸惱。于諸眾生種種因緣而逼惱之，晝夜殺害燒煮割截，五穀財帛所欲供具身心樂事，及諸善行皆悉損減。以是因緣令人天等善趣減少，又令閻浮提善事滅故不可愛樂，我等一切不能遮護。今此世尊大集之處，一切大士菩薩摩訶薩、諸聲聞眾皆悉雲集，一切天王及與眷屬，一切龍王阿修羅王，乃至一切毗舍遮王，悉與眷屬皆來集會。

「世尊！彼等於此閻浮提一切國土、城邑、村落、山谷、寺舍、園林之處。惟愿世尊分張付囑，天、龍、夜叉、羅剎、阿修羅、鳩槃茶、

【現代漢語翻譯】 現代漢語譯本：然後，他這樣說道：『婆伽婆（Bhagavan，世尊）！在這閻浮提（Jambudvipa，我們所居住的這個世界）的各種國土、城邑、村落、園林、寺舍、山澤等地方，所有那些邪惡的天（Deva）、龍（Naga）、夜叉（Yaksa）、羅剎（Rakshasa）、阿修羅（Asura）、鳩槃茶（Kumbhanda）、餓鬼（Preta）、毗舍遮（Pisaca）、富單那（Putana）、迦吒富單那（Kataputana），以及依附他們而住的那些，他們嗔恨、兇惡、暴戾、無慚無愧，對一切眾生沒有慈悲憐憫，經常傷害其他生命，製造煩惱。這些天、龍乃至迦吒富單那等，在閻浮提不按時節地頻繁引發旱災、惡風、冰雹、陰霾、灰塵、嚴寒酷熱，用這些災害破壞莊稼、五穀、花果、葡萄、甘蔗、劫貝等物，因此導致眾生多有饑荒、瘟疫、生離死別等痛苦，各種煩惱逼迫，各自互相恐懼，爭鬥，心中常常畏懼。諸王剎利（Ksatriya，統治者）對自己的眷屬和五欲享樂不再感到喜悅，在自己的國土上侵擾一切沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、毗舍（Vaisya，商人）、首陀（Sudra，勞動者）、男女老少，也侵擾象、馬、牛、羊、獅子、虎、豹、豺狼、狗等，一切禽獸都受到侵擾。他們以各種因緣逼迫惱害眾生，日夜殺害、燒煮、割截，使眾生的五穀財物、所需供養、身心快樂，以及各種善行都減少。因為這些原因，導致人天等善道減少，又使閻浮提的善事滅絕，變得不可愛樂，我們都無法遮護。現在世尊您在此大集會之處，一切大士菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）、諸聲聞眾都已雲集，一切天王及其眷屬，一切龍王、阿修羅王，乃至一切毗舍遮王，都帶著眷屬前來。』 『世尊！他們在這閻浮提的一切國土、城邑、村落、山谷、寺舍、園林等地方。唯愿世尊您分派囑託，讓天、龍、夜叉、羅剎、阿修羅、鳩槃茶、……』

【English Translation】 English version: Then, he spoke thus: 'Bhagavan (World Honored One)! In this Jambudvipa (the world we inhabit), in various countries, cities, villages, gardens, monasteries, mountains, and marshes, all those evil Devas (gods), Nagas (dragons), Yakshas (demons), Rakshasas (ogres), Asuras (demigods), Kumbhandas (a type of demon), Pretas (hungry ghosts), Pisacas (flesh-eating demons), Putanas (a type of demon), Kataputanas (another type of demon), and those who dwell with them, are full of hatred, wickedness, violence, shamelessness, and lack of remorse. They have no compassion for all living beings, constantly harming other lives and creating disturbances. These Devas, Nagas, and even Kataputanas, in Jambudvipa, frequently cause untimely droughts, evil winds, hail, darkness, dust, severe cold, and extreme heat. With these disasters, they destroy crops, grains, flowers, fruits, grapes, sugarcane, and cotton, causing many beings to suffer from famine, epidemics, separation from loved ones, and various afflictions, each fearing and fighting each other, their hearts constantly filled with dread. The kings (Ksatriyas) no longer find joy in their families and the five sensual pleasures. In their own lands, they harass all Sramanas (ascetics), Brahmanas (priests), Vaisyas (merchants), Sudras (laborers), men, women, boys, and girls. They also harass elephants, horses, cattle, sheep, lions, tigers, leopards, jackals, and dogs. All birds and beasts are harassed. They oppress and torment living beings through various means, killing, cooking, cutting, and mutilating day and night. They diminish the grains, wealth, offerings, physical and mental happiness, and all good deeds of living beings. Because of these reasons, the good realms of humans and gods are decreasing, and the good deeds of Jambudvipa are being destroyed, making it unlovable. We are unable to protect it. Now, in this great assembly where the World Honored One is present, all the great Bodhisattva-Mahasattvas (great Bodhisattvas), and all the Sravakas (disciples) have gathered. All the Deva kings and their retinues, all the Naga kings, Asura kings, and even all the Pisaca kings, have come with their retinues.' 'World Honored One! In all the countries, cities, villages, valleys, monasteries, and gardens of this Jambudvipa, we beseech you to assign and entrust the Devas, Nagas, Yakshas, Rakshasas, Asuras, Kumbhandas, ...'

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餓鬼、毗舍遮等，各令護持。若彼天、龍乃至毗舍遮，于閻浮提作於一切斗諍觸惱，非時風雨、疫病、饑饉、寒熱等事，各各隨分而遮護之。若於閻浮提所有斗諍、觸惱、疫病、饑饉、非時風雨、寒熱等事皆悉休息，令閻浮提所有華果、藥草、劫貝、財帛、五穀、甘蔗、蒱萄，及酪蜜等皆得成熟，所有苗稼不令衰壞。于閻浮提諸處人中及獐鹿、鳥獸，隨其所欲皆無乏少。以無乏故，令彼眾生修諸善行，修正法行修真實行勤修而住，令彼諸善增長不退。以是因緣，此閻浮提安隱豐盛人多盈滿甚可愛樂。世尊正法則得久住，一切人天所愿滿足，眾生悉得趣向善道及涅槃道離三惡趣，令三寶種得不斷絕。」

爾時，四天王欲重明此義，以偈頌曰：

「於此閻浮提，　　所有諸國土， 　惡天龍夜叉，　　羅剎鳩槃茶， 　餓鬼毗舍遮，　　迦吒富單那， 　瞋惡無恩養，　　無慈于眾生。 　彼等無慚愧，　　觸惱諸剎利， 　沙門婆羅門，　　毗舍及首陀， 　師子象虎豹，　　非時惡風雨， 　疫病及饑饉，　　能令眾生苦。 　彼等害眾生，　　毀壞於世間， 　殘害諸苗稼，　　及滅正法燈， 　我等四天王，　　不能遮此惡。 　愿佛當分佈，　　國土城邑等， 　付囑龍夜叉，　　羅剎鳩槃茶， 　令

【現代漢語翻譯】 現代漢語譯本 讓餓鬼（preta，一種受苦的鬼魂）、毗舍遮（pisaca，食肉的惡鬼）等各自守護。如果那些天（deva，天神）、龍（naga，神龍）乃至毗舍遮在閻浮提（Jambudvipa，我們所居住的世界）製造各種爭鬥、衝突和惱怒，或者出現非時風雨、瘟疫、饑荒、寒冷炎熱等災禍，都要各自按照職責進行遮擋和保護。如果閻浮提所有爭鬥、衝突、瘟疫、饑荒、非時風雨、寒冷炎熱等災禍都得以平息，使閻浮提所有的花果、藥草、劫貝（kapas，棉花）、財物、五穀、甘蔗、葡萄以及乳酪蜂蜜等都能成熟，所有的莊稼不至於衰敗。在閻浮提各處的人群以及獐鹿、鳥獸等，都能隨其所愿，沒有缺乏。因為沒有缺乏，使那些眾生能夠修行各種善行，修正法行，修真實行，勤奮修行並安住其中，使那些善行增長而不退失。因為這個因緣，這個閻浮提就會安穩豐盛，人口眾多，充滿歡樂。世尊的正法也能夠長久住世，一切人天的心願都能滿足，眾生都能趨向善道和涅槃之道，遠離三惡趣，使三寶的種子得以不斷絕。 那時，四大天王爲了再次闡明這個道理，用偈頌說道： 『在這閻浮提，所有各個國土，惡天、龍、夜叉（yaksa，守護神）、羅剎（raksasa，惡鬼）、鳩槃茶（kumbhanda，甕形鬼）、餓鬼、毗舍遮、迦吒富單那（kataputana，臭餓鬼），他們瞋恨邪惡，沒有恩情，對眾生沒有慈悲。他們沒有慚愧之心，觸惱各個剎利（ksatriya，貴族）、沙門（sramana，出家修行者）、婆羅門（brahmana，祭司）、毗舍（vaisya，商人）和首陀（sudra，奴隸），以及獅子、象、虎、豹，製造非時惡風雨、瘟疫和饑荒，能使眾生受苦。他們殘害眾生，毀壞世間，殘害莊稼，熄滅正法之燈，我們四大天王不能遮擋這些惡行。愿佛陀能夠分派國土城邑等，囑託龍、夜叉、羅剎、鳩槃茶，讓

【English Translation】 English version Let the pretas (hungry ghosts), pisacas (flesh-eating demons), and others each maintain their protection. If those devas (gods), nagas (dragons), and even pisacas cause all kinds of strife, conflict, and annoyance in Jambudvipa (the world we live in), or if untimely winds and rains, epidemics, famines, cold, and heat occur, they should each, according to their duties, provide shelter and protection. If all strife, conflict, epidemics, famines, untimely winds and rains, cold, and heat in Jambudvipa are quelled, so that all the flowers, fruits, herbs, kapas (cotton), wealth, five grains, sugarcane, grapes, and dairy products like cheese and honey in Jambudvipa can ripen, and all crops do not wither, then the people in all places of Jambudvipa, as well as the deer, birds, and beasts, will have all their desires fulfilled without any lack. Because there is no lack, those beings will be able to cultivate all kinds of good deeds, practice the righteous Dharma, practice the true Dharma, diligently cultivate and abide in it, so that those good deeds will grow and not regress. Because of this cause, this Jambudvipa will be peaceful and prosperous, with a large population, full of joy and delight. The Tathagata's (Buddha's) true Dharma will also be able to abide for a long time, all the wishes of humans and devas will be fulfilled, and all beings will be able to move towards the path of goodness and the path of Nirvana, away from the three evil realms, so that the seeds of the Three Jewels will not be cut off. At that time, the Four Heavenly Kings, wishing to further clarify this meaning, spoke in verses: 'In this Jambudvipa, in all the various lands, evil devas, nagas, yakshas (guardian spirits), rakshasas (demons), kumbhandas (pot-shaped demons), pretas, pisacas, kataputanas (foul-smelling hungry ghosts), they are hateful and evil, without kindness, and without compassion for beings. They have no shame, they annoy the kshatriyas (nobles), sramanas (ascetics), brahmanas (priests), vaisyas (merchants), and sudras (slaves), as well as lions, elephants, tigers, and leopards, causing untimely evil winds and rains, epidemics, and famines, which can cause suffering to beings. They harm beings, destroy the world, damage crops, and extinguish the lamp of the true Dharma. We, the Four Heavenly Kings, cannot prevent these evils. May the Buddha distribute the lands, cities, etc., and entrust them to nagas, yakshas, rakshasas, and kumbhandas, so that'

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彼各遮護，　　非時惡風雨， 　息諸怖畏惱，　　令無病饑饉， 　華果藥苗稼，　　充足眾美味， 　眾生不乏少，　　所用諸供具。 　一切善法增，　　令得可樂事， 　佛法得久住，　　眾生趣善道， 　三寶種不絕，　　愿佛常哀愍。 　大地具眾美，　　離諸苦辛味， 　華果皆具足，　　種種味充滿， 　泉池陂河等，　　凈水常充滿， 　于諸苗稼等，　　不能奪精氣。 　彼所進飲食，　　心軟無粗穬， 　慈念常相向，　　流轉凈無垢， 　舍家眾事業，　　住于阿蘭若。 　勤修菩提行，　　令多眾生信， 　法朋得增益，　　令魔眾損減， 　四天下豐樂，　　諸處人充滿。」

爾時，世尊問四天王、釋提桓因、娑婆世界主、大梵等言：「諸天王輩！若見若聞此賢劫初拘留孫佛，及拘那含牟尼佛、迦葉佛等出現世時，云何以此閻浮提中所有天、龍、夜叉、鳩槃茶等分張付囑，為如我今菩提樹下初成正覺，以此一切閻浮提中天、龍、夜叉、鳩槃茶等分張付囑安置不也？」

如是問已，四大天王、釋提桓因、娑婆世界主、大梵王等白佛言：「大德婆伽婆！我等見聞此賢劫初拘留孫佛菩提樹下初成正覺，以此閻浮提天、龍、夜叉、鳩槃茶等分張付囑，如今世尊菩提樹下初成正覺，以

【現代漢語翻譯】 現代漢語譯本 愿他們各自受到庇護，免受不合時宜的惡劣風雨侵擾。 愿一切恐懼和煩惱都得以平息，沒有疾病和饑荒。 愿花朵、果實、藥材、幼苗和莊稼都豐收，各種美味充足。 愿眾生不缺乏，所需的一切供養都充足。 愿一切善法增長，使他們獲得快樂的事物。 愿佛法長久住世，眾生走向善道。 愿三寶的種子永不絕滅，愿佛陀永遠慈悲憐憫。 愿大地充滿美好，遠離一切苦澀的味道。 愿花朵和果實都充足，各種味道充滿。 愿泉水、池塘、湖泊和河流等，都充滿清澈的水。 愿它們不會奪走幼苗和莊稼的精氣。 愿他們所食用的食物，柔軟而不粗糙。 愿他們常懷慈悲之心，彼此關愛，流轉清凈無垢。 愿他們捨棄世俗的家業，住在寂靜的阿蘭若（指遠離人煙的修行場所）。 愿他們勤修菩提之道，使更多眾生生起信心。 愿法侶得到增長，使魔眾減少。 愿四天下（指須彌山周圍的四大洲）豐饒安樂，各處都充滿人。

那時，世尊問四天王、釋提桓因（帝釋天）、娑婆世界主（娑婆世界的統治者）、大梵天等說：『諸位天王！你們如果見到或聽到賢劫初拘留孫佛（過去七佛之一），以及拘那含牟尼佛（過去七佛之一）、迦葉佛（過去七佛之一）等出現在世間時，是如何將這閻浮提（我們所居住的世界）中所有的天、龍、夜叉（一種鬼神）、鳩槃茶（一種食人鬼）等分配囑託的？是否像我現在在菩提樹下初成正覺一樣，將這閻浮提中所有的天、龍、夜叉、鳩槃茶等分配囑託安置呢？』

這樣問過之後，四大天王、釋提桓因、娑婆世界主、大梵天王等對佛說：『大德婆伽婆（佛的尊稱）！我們見到和聽到賢劫初拘留孫佛在菩提樹下初成正覺時，也是這樣將閻浮提的天、龍、夜叉、鳩槃茶等分配囑託的，就像現在世尊在菩提樹下初成正覺一樣，以』

【English Translation】 English version May they each be protected, from untimely evil winds and rain. May all fears and afflictions cease, and may there be no disease or famine. May flowers, fruits, medicines, seedlings, and crops be abundant, and all kinds of delicacies be plentiful. May sentient beings not lack, and may all the offerings they need be sufficient. May all good dharmas increase, and may they obtain desirable things. May the Buddha's Dharma long abide in the world, and may sentient beings go towards the path of goodness. May the seeds of the Three Jewels never be extinguished, and may the Buddha always have compassion. May the earth be filled with beauty, and be free from all bitter tastes. May flowers and fruits be abundant, and all kinds of flavors be plentiful. May springs, ponds, lakes, and rivers, etc., always be filled with clear water. May they not take away the essence of seedlings and crops. May the food they eat be soft and not coarse. May they always have compassionate hearts, care for each other, and flow purely without defilement. May they abandon worldly affairs and dwell in the quiet aranya (a secluded place for practice). May they diligently cultivate the path of Bodhi, and cause more sentient beings to generate faith. May the Dharma companions increase, and may the hosts of Mara decrease. May the four continents (referring to the four continents around Mount Sumeru) be prosperous and peaceful, and may all places be filled with people.

At that time, the World Honored One asked the Four Heavenly Kings, Shakra Devanam Indra (the lord of the gods), the Lord of the Saha World (the ruler of the world we live in), and the Great Brahma, saying: 'O Heavenly Kings! If you have seen or heard of the appearance in the world of Krakucchanda Buddha (one of the past seven Buddhas) at the beginning of this Bhadrakalpa, as well as Kanakamuni Buddha (one of the past seven Buddhas), and Kashyapa Buddha (one of the past seven Buddhas), how were all the devas, nagas, yakshas (a type of spirit), kumbhandas (a type of man-eating ghost), etc., in this Jambudvipa (the world we live in) distributed and entrusted? Was it like how I, now having first attained enlightenment under the Bodhi tree, distribute and entrust all the devas, nagas, yakshas, kumbhandas, etc., in this Jambudvipa?'

Having asked this, the Four Heavenly Kings, Shakra Devanam Indra, the Lord of the Saha World, and the Great Brahma King, said to the Buddha: 'O Great Virtuous Bhagavan (an honorific title for the Buddha)! We have seen and heard that when Krakucchanda Buddha first attained enlightenment under the Bodhi tree at the beginning of this Bhadrakalpa, he also distributed and entrusted the devas, nagas, yakshas, kumbhandas, etc., of Jambudvipa, just as the World Honored One has now first attained enlightenment under the Bodhi tree, with'

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此閻浮提天、龍夜叉鳩槃茶等分張付囑等無有異。彼拘留孫佛出現世時，眾生壽命四萬歲，彼時大地精氣、眾生精氣、法精氣等，力得增上，味增上、威增上、德增上、慈增上、勝增上、智增上，如是等事皆得增上。爾時，依地果味眾華藥等，眾生食者皆得軟心、慈心、悲心、喜心、舍心、施心、戒心、忍心、精進心、禪定心、智慧心、離殺生心，乃至離邪見心。少欲知足少煩惱垢，多福長壽離欲閑居，愛樂正法厭患流轉熾三寶種。以是因緣，得離惡道趣向善道。

「爾時，諸天乃至迦吒富單那，一切禽獸悉得具足如是等事。次後眾生名壽損減，名壽損減故福德損減，福德損減故地味精氣損減，地味精氣損減故眾生精氣損減，眾生精氣損減故眾生心法作善慚愧損減，眾生心法作善慚愧損減故正法甘露精氣損減。彼諸眾生名壽損減，乃至正法甘露精氣損減故，廣作殺生乃至邪見，乃至禽獸亦復如是。如是眾生遠離善道及涅槃道趣向惡道，彼命終已生惡道中。若彼眾生生於夜叉乃至迦吒富單那中者，瞋惡無慈不視後世可怖畏事，廣作殺生乃至邪見。彼等眾生於閻浮提，未得入于付囑護持分中。

「如是拘那含牟尼佛、迦葉佛，于菩提樹下初成正覺，以此閻浮提天、龍、夜叉、鳩槃茶等分張付囑，如今世尊于道

【現代漢語翻譯】 現代漢語譯本： 這閻浮提（Jambudvipa，指我們所居住的這個世界）的天神、龍族、夜叉（Yaksa，一種守護神）、鳩槃茶（Kumbhanda，一種食人鬼）等，所分擔的責任和囑託都是一樣的，沒有差別。當拘留孫佛（Krakucchanda Buddha，過去七佛之一）出現在世間時，眾生的壽命有四萬歲。那時，大地精華之氣、眾生精華之氣、佛法精華之氣等，力量都得到增強，味道、威德、功德、慈悲、殊勝、智慧等也都得到提升。那時，眾生食用依地而生的果實、美味、花草藥物等，都能獲得柔軟的心、慈悲的心、喜悅的心、捨棄的心、佈施的心、持戒的心、忍辱的心、精進的心、禪定的心、智慧的心，以及遠離殺生的心，乃至遠離邪見的心。他們少欲知足，少有煩惱污垢，多福長壽，遠離慾望，喜歡清靜的居所，愛樂正法，厭惡生死輪迴，使三寶的種子得以興盛。因為這些因緣，他們得以脫離惡道，走向善道。 那時，諸天乃至迦吒富單那（Kataputana，一種惡鬼），一切禽獸都具備了這些美好的品質。之後，眾生的壽命逐漸減少，壽命減少導致福德減少，福德減少導致大地精華之氣減少，大地精華之氣減少導致眾生精華之氣減少，眾生精華之氣減少導致眾生心法中的善念和慚愧減少，眾生心法中的善念和慚愧減少導致正法甘露的精華之氣減少。這些眾生因為壽命減少，乃至正法甘露的精華之氣減少，所以廣泛地造作殺生等惡業，乃至產生邪見，甚至禽獸也是如此。這樣的眾生遠離善道和涅槃之道，走向惡道，他們死後會墮入惡道之中。如果這些眾生轉生為夜叉乃至迦吒富單那，他們會充滿嗔恨，沒有慈悲，不顧來世的可怕後果，廣泛地造作殺生等惡業，乃至產生邪見。這些眾生在閻浮提，沒有被納入佛陀的囑託和護持之中。 同樣，拘那含牟尼佛（Kanakamuni Buddha，過去七佛之一）、迦葉佛（Kasyapa Buddha，過去七佛之一），在菩提樹下初成正覺時，也把這閻浮提的天神、龍族、夜叉、鳩槃茶等分擔責任和囑託，就像現在世尊在菩提樹下成道一樣。

【English Translation】 English version: The gods, dragons, Yakshas (a type of guardian spirit), Kumbhandas (a type of man-eating demon), etc., of this Jambudvipa (the world we inhabit) have no difference in the responsibilities and entrustments they receive. When Krakucchanda Buddha (one of the past seven Buddhas) appeared in the world, the lifespan of beings was 40,000 years. At that time, the essence of the earth, the essence of beings, and the essence of the Dharma, etc., all increased in power. Their taste, majesty, virtue, compassion, superiority, and wisdom also increased. At that time, beings who consumed the fruits, delicacies, flowers, and herbs that grew from the earth all obtained soft hearts, compassionate hearts, joyful hearts, hearts of equanimity, hearts of generosity, hearts of morality, hearts of patience, hearts of diligence, hearts of meditation, hearts of wisdom, and hearts that were free from killing, and even free from wrong views. They had few desires, were content, had few afflictions, were blessed with long lives, were free from desires, loved quiet places, delighted in the true Dharma, were weary of the cycle of birth and death, and caused the seeds of the Three Jewels to flourish. Because of these causes, they were able to leave the evil paths and turn towards the good paths. At that time, all beings, from the gods to the Kataputanas (a type of evil ghost), and even all birds and beasts, possessed these good qualities. Later, the lifespan of beings gradually decreased. This decrease in lifespan led to a decrease in merit, which led to a decrease in the essence of the earth, which led to a decrease in the essence of beings, which led to a decrease in the good thoughts and shame in the minds of beings, which led to a decrease in the essence of the nectar of the true Dharma. Because these beings' lifespans decreased, and the essence of the nectar of the true Dharma decreased, they widely engaged in killing and other evil deeds, even to the point of having wrong views, and even the birds and beasts were the same. Such beings turned away from the good paths and the path to Nirvana, and turned towards the evil paths. After they died, they fell into the evil paths. If these beings were reborn as Yakshas or Kataputanas, they would be full of anger, without compassion, and would not consider the terrible consequences of the next life. They would widely engage in killing and other evil deeds, even to the point of having wrong views. These beings in Jambudvipa were not included in the Buddha's entrustment and protection. Similarly, when Kanakamuni Buddha (one of the past seven Buddhas) and Kasyapa Buddha (one of the past seven Buddhas) first attained enlightenment under the Bodhi tree, they also divided the responsibilities and entrustments among the gods, dragons, Yakshas, and Kumbhandas of this Jambudvipa, just as the present World Honored One attained enlightenment under the Bodhi tree.

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樹下初成正覺，以此閻浮提天、龍、夜叉、鳩槃茶等分張付囑等無有異。

「如是白法漸減黑法增長，從是已來，無量那由他百千惡龍、夜叉乃至迦吒富單那生長番息，常瞋穬惡不懷慚愧，于諸眾生無有慈心，不觀後世可怖畏事，殘害他命食其血肉。彼等不入分佈分中無定住處，此惡龍等不守護人乃至畜生，常欲奪人精氣斷他命根，滅壞國土、城邑、村落、寺舍等處，能令諸王瞋惱，乃至能令畜生等惱。又復，能令非時風雨嚴寒毒熱，壞滅一切華實苗稼，如是惡龍乃至迦吒富單那等不受我教，我于彼等不得自在，是故於今五濁極惡白法損減。

「如來出世，一切眾生於慈導師得生敬信尊重愛樂，佛所發言稱機利益，具足功德智慧之聚得成大悲。六波羅蜜相應究竟所愿得滿，獲六神通於法自在，覆護攝受一切眾生，能與眾生一切善道及涅槃樂。今者於此本未曾有、昔來未聞如是大集，一切天王及與眷屬皆來集會，一切龍王乃至日王、夜叉王、羅剎王、阿修羅王、乾闥婆王、緊那羅王、伽樓羅王、摩睺羅伽王、鳩槃茶王、餓鬼王、毗舍遮王，悉與眷屬皆來集此。所未來者，今愿世尊，以神通力盡皆攝之。若有諸惡鬼神無所繫屬，不受他教瞋惡粗獷無有慈愍，不觀後世可怖畏事，殘害他命飲血食肉。所不來者，

【現代漢語翻譯】 現代漢語譯本：在菩提樹下初成正覺時，對於這閻浮提（Jambudvipa，指我們所居住的這個世界）的天神、龍族、夜叉（Yaksa，一種守護神）、鳩槃茶（Kumbhanda，一種食人鬼）等，佛陀的囑託和分派都是一樣的，沒有差別。 『像這樣，善法逐漸減少，惡法逐漸增長。從那時以來，無數那由他（Nayuta，數量單位，表示極大的數）百千的惡龍、夜叉，乃至迦吒富單那（Kataputana，一種臭鬼）都生長繁殖，它們常常嗔怒、兇惡，不懷慚愧之心，對一切眾生沒有慈悲心，不考慮來世可怕的果報，殘害其他生命，吃它們的血肉。這些惡鬼不屬於任何分派，沒有固定的住所。這些惡龍等不守護人類，甚至連畜生也不守護，常常想要奪取人的精氣，斷絕他們的生命，毀滅國土、城邑、村落、寺廟等地方，能使諸王嗔怒，甚至能使畜生等惱怒。而且，它們還能導致非時風雨、嚴寒酷熱，破壞一切花朵、果實和莊稼。像這樣的惡龍乃至迦吒富單那等不接受我的教誨，我對它們沒有辦法控制，所以現在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）極其惡劣，善法衰減。』 『如來出世，一切眾生對慈悲的導師產生敬信、尊重和愛樂。佛所說的話語，都符合眾生的根機，能帶來利益，具備功德和智慧的聚集，成就大悲心。修行六波羅蜜（Paramita，指佈施、持戒、忍辱、精進、禪定、智慧）相應，最終圓滿所愿，獲得六神通（Abhijnana，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通），於法自在，覆蓋保護和攝受一切眾生，能給予眾生一切善道和涅槃的快樂。現在，在這個前所未有、過去從未聽說過的大集會上，一切天王及其眷屬都來集會，一切龍王乃至日王、夜叉王、羅剎王（Rakshasa，一種惡鬼）、阿修羅王（Asura，一種好戰的神）、乾闥婆王（Gandharva，一種天神，以音樂為食）、緊那羅王（Kinnara，一種天神，擅長歌舞）、伽樓羅王（Garuda，一種金翅鳥神）、摩睺羅伽王（Mahoraga，一種大蟒神）、鳩槃茶王、餓鬼王、毗舍遮王（Pisaca，一種食肉鬼），都帶著眷屬來到這裡。對於那些未來到場的，現在希望世尊以神通力將他們全部攝來。如果有一些惡鬼神沒有歸屬，不接受教誨，嗔怒兇惡，沒有慈悲心，不考慮來世可怕的果報，殘害其他生命，飲血食肉。對於那些沒有來到的，

【English Translation】 English version: When I first attained enlightenment under the Bodhi tree, there was no difference in the assignments and entrustments I made to the Devas, Nagas, Yakshas, Kumbhandas, and others in this Jambudvipa (the world we inhabit). 'In this way, the white dharmas gradually diminish, and the black dharmas gradually increase. Since then, countless Nayuta (a large number) hundreds of thousands of evil dragons, Yakshas, and even Kataputanas (a type of foul ghost) have grown and multiplied. They are constantly angry and wicked, without any sense of shame. They have no compassion for all living beings, do not consider the terrifying consequences in the next life, harm other lives, and eat their flesh and blood. These evil spirits do not belong to any division and have no fixed abode. These evil dragons and others do not protect humans, not even animals. They often seek to seize people's vital essence, cut off their lives, and destroy countries, cities, villages, temples, and other places. They can cause kings to become angry and even cause animals to become annoyed. Moreover, they can cause untimely wind and rain, severe cold and heat, destroying all flowers, fruits, and crops. Such evil dragons and even Kataputanas do not accept my teachings, and I have no control over them. Therefore, the five turbidities (referring to the turbidity of the kalpa, views, afflictions, beings, and life) are now extremely evil, and the white dharmas are diminishing.' 'When the Tathagata appears in the world, all living beings develop respect, faith, and love for the compassionate guide. The words spoken by the Buddha are in accordance with the capacities of beings, bringing benefits, possessing the accumulation of merit and wisdom, and achieving great compassion. By practicing the Six Paramitas (perfection of giving, morality, patience, effort, meditation, and wisdom), one ultimately fulfills their wishes, attains the Six Abhijna (supernatural powers of the divine eye, divine ear, knowing others' minds, knowing past lives, divine travel, and the extinction of outflows), is free in the Dharma, covers, protects, and embraces all living beings, and can give all beings the path of goodness and the joy of Nirvana. Now, at this unprecedented and previously unheard-of great assembly, all the Deva Kings and their retinues have come together. All the Naga Kings, even the Sun King, Yaksha King, Rakshasa King, Asura King, Gandharva King, Kinnara King, Garuda King, Mahoraga King, Kumbhanda King, Preta King, and Pisaca King, have all come here with their retinues. For those who have not yet come, I now wish that the World Honored One would use his supernatural powers to gather them all. If there are some evil ghosts and spirits who are unattached, do not accept teachings, are angry and wicked, have no compassion, do not consider the terrifying consequences in the next life, harm other lives, and drink blood and eat flesh. For those who have not come,

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惟愿世尊當復慈愍，以神通力命彼鬼神及其眷屬皆來至此，使得分佈入他分中，不令數數惱亂眾生，以此方便令四天下大地餘味而不速滅，精氣安住不復損減。以地精氣不損減故，眾生精氣住不損減；眾生精氣不損減故，正法甘露精氣住不損減；正法甘露精氣不損減故，眾生心法作善平等增長。以是因緣，令三寶種得不斷絕。如是如是，法眼久住，閉三惡道開于善趣及涅槃門。如是如是，白法增長黑法損減。如是如是，天人增長，無量天人悉得充足涅槃快樂。」四天王等說是語時，世尊觀察默然不言。

爾時，娑婆世界主大梵天王、憍尸迦及諸釋天、四大天王，皆共合掌告諸大眾：「我等咸白一切菩薩摩訶薩、一切聲聞、一切天、龍、夜叉、羅剎、乾闥婆、阿修羅、緊那羅、伽樓羅、摩睺羅伽、餓鬼、毗舍遮、富單那等一切大眾，愿悉勸請如來法尊，當使世尊令諸天眾悉集於此，一切龍眾乃至一切迦吒富單那等亦悉來集。彼等於閻浮提所有國土、城邑、村落、寺舍、園林、山谷、曠野、河井、泉池，如是等處游止住者分張付囑，令彼一切諸善天、龍乃至一切迦吒富單那分取安置，各自當分平等守護，不令縱舍不令生惱，各各教彼同行其法，常作善念折伏噁心，復令各各護持自分，而不縱舍不惱於他。彼若各各當

【現代漢語翻譯】 現代漢語譯本： 「惟愿世尊再次慈悲憐憫，以神通力命令那些鬼神及其眷屬都來到這裡，使他們分散到其他地方，不要再三擾亂眾生，用這種方法使四大天下大地的餘味不快速消滅，精氣安住不再損減。因為地精氣不損減的緣故，眾生精氣安住不損減；眾生精氣不損減的緣故，正法甘露的精氣安住不損減；正法甘露的精氣不損減的緣故，眾生的心法作善平等增長。因為這個因緣，使三寶（佛、法、僧）的種子得以不斷絕。像這樣，像這樣，法眼（智慧之眼）長久住世，關閉三惡道（地獄、餓鬼、畜生），開啟善趣（人、天）及涅槃之門。像這樣，像這樣，白法（善法）增長，黑法（惡法）損減。像這樣，像這樣，天人增長，無量的天人都得到充足的涅槃快樂。」四天王等說這些話的時候，世尊觀察著，默然不語。 這時，娑婆世界（我們所處的世界）的主宰大梵天王（Brahmā）、憍尸迦（Kauśika，帝釋天）以及諸位釋天、四大天王，都一起合掌告訴大眾：『我們都稟告一切菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）、一切聲聞（Śrāvaka，佛陀的弟子）、一切天、龍（Nāga）、夜叉（Yakṣa）、羅剎（Rākṣasa）、乾闥婆（Gandharva）、阿修羅（Asura）、緊那羅（Kinnara）、伽樓羅（Garuda）、摩睺羅伽（Mahoraga）、餓鬼（Preta）、毗舍遮（Piśāca）、富單那（Pūtana）等一切大眾，希望大家勸請如來法尊，應當使世尊讓諸天眾都聚集在這裡，一切龍眾乃至一切迦吒富單那（Kaṭapūtana）等也都來聚集。讓他們在閻浮提（Jambudvīpa，我們所居住的洲）所有國土、城邑、村落、寺舍、園林、山谷、曠野、河井、泉池等處游止居住的，分張付囑，讓他們一切諸善天、龍乃至一切迦吒富單那分取安置，各自應當分擔平等守護，不讓他們放縱捨棄，不讓他們產生惱亂，各自教導他們同行其法，常常作善念，折伏噁心，又讓他們各自護持自己的分地，不放縱捨棄，不惱亂他人。他們如果各自應當』

【English Translation】 English version: 'May the World-Honored One again have compassion and, with supernatural power, command those ghosts and spirits and their retinues to come here, so that they may be distributed to other places, and not repeatedly disturb sentient beings. By this means, may the remaining essence of the four great continents not quickly perish, and may the vital energy remain and not diminish. Because the earth's vital energy does not diminish, the vital energy of sentient beings remains and does not diminish; because the vital energy of sentient beings does not diminish, the vital energy of the nectar of the true Dharma remains and does not diminish; because the vital energy of the nectar of the true Dharma does not diminish, the mental Dharma of sentient beings grows in goodness and equality. Because of this cause, may the seeds of the Three Jewels (Buddha, Dharma, Sangha) not be cut off. Thus, thus, may the Dharma Eye (eye of wisdom) long abide, closing the three evil paths (hell, hungry ghosts, animals) and opening the paths to good destinies (humans, gods) and Nirvana. Thus, thus, may the white Dharma (good Dharma) increase and the black Dharma (evil Dharma) decrease. Thus, thus, may gods and humans increase, and may countless gods and humans all attain the full joy of Nirvana.' When the Four Heavenly Kings spoke these words, the World-Honored One observed in silence. At that time, the Great Brahma King (Brahmā), the lord of the Saha world (the world we inhabit), Kauśika (Indra), and the various Shakra gods, and the Four Heavenly Kings, all joined their palms and addressed the assembly: 'We all report to all Bodhisattva-mahāsattvas (great Bodhisattvas), all Śrāvakas (Buddha's disciples), all gods, Nāgas (dragons), Yakṣas, Rākṣasas, Gandharvas, Asuras, Kinnaras, Garudas, Mahoragas, Pretas (hungry ghosts), Piśācas, Pūtanas, and all other beings, that we wish to urge the Dharma-honored Tathagata to cause all the gods to gather here, and all the Nāgas and even all the Kaṭapūtanas to gather as well. Let them be distributed and entrusted to those who dwell in all the lands, cities, villages, monasteries, gardens, valleys, wildernesses, rivers, wells, and ponds of Jambudvīpa (the continent we inhabit), so that all the good gods, Nāgas, and even all the Kaṭapūtanas may take their share and be placed, each taking their share to guard equally, not letting them be abandoned or cause trouble, each teaching them to practice the Dharma together, always cultivating good thoughts, subduing evil minds, and also causing each to protect their own territory, not abandoning it or troubling others. If they each should'

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分平等作護持者，名稱流佈得大勇猛獲大福報。」

爾時，一切菩薩摩訶薩、一切聲聞，一切天、龍、夜叉、羅剎、阿修羅、伽樓羅、緊那羅、乾闥婆、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，乃至一切諸來大眾，歡喜踴躍從座而起，合掌向佛，一時同聲作如是言：「我等勸請如來、應供、正遍知，愍我等故，利眾生故，得大悲心一切諸天乃至迦吒富單那悉令集此。彼等於此閻浮提中城邑村落乃至依止泉池住者，分張付囑，令彼天、龍乃至迦吒富單那分取安置。若彼諸天乃至迦吒富單那等，各捨己分猶作惱害、不遮惱他，應當治罰而折伏之。愿佛發勇作大佛事，一切盡皆分張安置。」

爾時，世尊說偈答曰：

「於此佛法中，　　無有惱他義， 　度于苦彼岸，　　諸處心平等。 　諸法無有二，　　導師舍憎愛， 　一道如虛空，　　此是佛境界。 　若有有為心，　　思惟去來事， 　彼以法非法，　　能攝鬼神來。」

爾時，復有一大梵天名曰正辯，住第十地聖無上聖，以諸菩薩功德莊嚴在會而坐。此正辯天白諸天王、一切龍王、一切阿修羅王乃至一切迦吒富單那王，作如是言：「汝等如是，今從如來得聞是義，如佛世尊若行、若住、若坐、若臥不惱眾生。汝等今悉一時

【現代漢語翻譯】 現代漢語譯本：『平等地進行守護的人，他們的名聲會傳播開來，獲得巨大的勇氣和福報。』 當時，一切菩薩摩訶薩（偉大的菩薩）、一切聲聞（佛陀的弟子），一切天（神）、龍、夜叉（一種鬼神）、羅剎（惡鬼）、阿修羅（非天神）、伽樓羅（金翅鳥）、緊那羅（歌神）、乾闥婆（樂神）、摩睺羅伽（大蟒神）、鳩槃茶（甕形鬼）、餓鬼、毗舍遮（食人鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼），乃至一切前來集會的大眾，都歡喜雀躍地從座位上站起來，合掌向佛，同時發出這樣的聲音：『我們懇請如來、應供、正遍知（佛陀的三個稱號），爲了憐憫我們，爲了利益眾生，發大悲心，讓一切諸天乃至迦吒富單那都聚集在這裡。讓他們在閻浮提（我們所居住的世界）的城鎮村落，乃至依附泉水池塘居住的地方，分派任務，讓他們各自守護。如果那些諸天乃至迦吒富單那等，捨棄自己的職責，仍然作惡惱害、不阻止他人作惡，應當進行懲罰並加以折服。愿佛陀發大勇猛，成就偉大的佛事，將一切都分派安置妥當。』 當時，世尊用偈語回答說： 『在這佛法之中，沒有惱害他人的道理，渡過痛苦的彼岸，在所有地方心都平等。諸法沒有二元對立，導師捨棄憎恨和愛戀，唯一的道路如同虛空，這是佛的境界。如果有人有為心，思慮過去和未來的事情，他們用合法或非法的方法，能夠攝取鬼神前來。』 當時，又有一位大梵天，名叫正辯，住在第十地（菩薩的最高階段），是聖無上聖，以諸菩薩的功德莊嚴自身，在會中就坐。這位正辯天對諸天王、一切龍王、一切阿修羅王乃至一切迦吒富單那王說：『你們現在從如來那裡聽聞了這個道理，如佛世尊無論行走、站立、坐著、躺臥都不惱害眾生。你們現在都應當一起』

【English Translation】 English version: 'Those who equally offer protection, their names will spread, and they will gain great courage and great blessings.' At that time, all the Bodhisattva Mahasattvas (great Bodhisattvas), all the Shravakas (Buddha's disciples), all the Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Rakshasas (demons), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Gandharvas (celestial musicians), Mahoragas (great serpents), Kumbhandas (pot-shaped demons), Pretas (hungry ghosts), Pisachas (flesh-eating demons), Putanas (foul-smelling ghosts), and Kataputanas (extremely foul-smelling ghosts), and even all the great assemblies that had come, joyfully rose from their seats, folded their palms towards the Buddha, and said in unison: 'We beseech the Tathagata, the Arhat, the Samyak-sambuddha (three titles of the Buddha), out of compassion for us, for the benefit of all beings, to generate great compassion, and to gather all the Devas, even the Kataputanas, here. Let them be assigned tasks in the cities and villages of Jambudvipa (the world we live in), and even in the places where they dwell near springs and ponds, so that they may each protect their respective areas. If those Devas, even the Kataputanas, abandon their duties and still cause harm, or do not prevent others from doing harm, they should be punished and subdued. May the Buddha generate great courage and accomplish great Buddha deeds, and assign and settle everything properly.' At that time, the World Honored One answered with a verse: 'In this Dharma of the Buddha, there is no meaning of harming others, having crossed to the other shore of suffering, the mind is equal in all places. All dharmas are not dualistic, the guide abandons hatred and love, the one path is like the void, this is the realm of the Buddha. If someone has a conditioned mind, thinking about past and future events, they can, through lawful or unlawful means, attract ghosts and spirits to come.' At that time, there was also a great Brahma Deva named Right Eloquence, who resided in the tenth Bhumi (the highest stage of a Bodhisattva), a holy being beyond compare, adorned with the merits of all Bodhisattvas, sitting in the assembly. This Right Eloquence Deva said to all the Deva Kings, all the Naga Kings, all the Asura Kings, and even all the Kataputana Kings: 'You have now heard this teaching from the Tathagata, that the World Honored Buddha, whether walking, standing, sitting, or lying down, does not harm any living being. You should all now together'

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同聲發願悕求，應當說言：『所有非人、一切天、龍、鬼神所攝，常食精氣，惱害於他食肉飲血者，彼等一切愿護世四王力勢折伏；所有化生、濕生、胎生、卵生，如是隨其所有諸龍、夜叉、羅剎、阿修羅、伽樓羅、乾闥婆、緊那羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那一切等類四生所依。彼等悉為四大天王力所攝伏，愿四大王攝彼一切所不來者悉至於此。』」

爾時，一切天王乃至迦吒富單那王，作是愿言：「除三十三天已下，所有四天王天及諸龍眾，乃至迦吒富單那四生所依一切無餘，悉愿依於四大天王。彼等四王力所攝伏，若有諸天乃至迦吒富單那等，於四天王如有違反一一王力不受教敕，即當爲彼熾然鐵輪截其耳鼻。若截耳鼻猶故違者，復令鐵輪截彼手足。若截手足猶故違者，復斬其首。若有乃至違四天王教敕之者，必令如是。」

爾時，毗沙門天王即以熾然焰赫鐵輪向于北方而遙擲之，即說咒曰：

「多地夜他　窮窮尼邏窮(其鳳反)　叉婆窮　伽佉伽伽　尼迦佉阇羅廁　蘇婆呵」

爾時，毗樓博叉天王，亦以熾然焰赫鐵輪，向于西方而遙擲之。復說咒曰：

「多地夜他　尸梨器　尸羅器　伽伽那　尸梨器　叉尸羅器底　阇梨　蘇婆呵」

爾時，

【現代漢語翻譯】 現代漢語譯本 應同聲發願，懇切祈求，應當這樣說：『所有非人（指非人類的眾生）、一切天（指天神）、龍（指龍族）、鬼神所統攝，經常散發氣，惱害其他眾生，以食肉飲血為生的那些，愿他們一切都被護世四天王的力量所折服；所有化生（指無父母而生）、濕生（指從濕氣中生）、胎生（指從母胎中生）、卵生（指從卵中生）的眾生，以及所有諸龍、夜叉（指能吃鬼的神）、羅剎（指惡鬼）、阿修羅（指非天神）、伽樓羅（指金翅鳥）、乾闥婆（指天樂神）、緊那羅（指歌神）、摩睺羅伽（指大蟒神）、鳩槃茶（指甕形鬼）、餓鬼（指飢餓的鬼）、毗舍遮（指食精氣鬼）、富單那（指臭餓鬼）、迦吒富單那（指極臭餓鬼）等一切四生所依的眾生。愿他們都被四大天王的力量所攝伏，愿四大天王攝受他們一切不來此地的，都來到這裡。』 當時，一切天王乃至迦吒富單那王，都這樣發願說：『除了三十三天（指欲界第二天）以下，所有四天王天（指四天王所居之天）以及諸龍眾，乃至迦吒富單那四生所依的一切眾生，都愿依附於四大天王。他們都被四天王的力量所攝伏，如果有諸天乃至迦吒富單那等，對於四天王如有違反，不接受任何一位天王的教敕，就應當用熾熱的鐵輪截斷他們的耳鼻。如果截斷耳鼻仍然違抗，就再用鐵輪截斷他們的手足。如果截斷手足仍然違抗，就再斬斷他們的頭顱。如果有任何違抗四天王教敕的，必定會受到這樣的懲罰。』 當時，毗沙門天王（指北方守護神）就用熾熱的火焰鐵輪向北方遙擲而去，並說了咒語： 『多地夜他 窮窮尼邏窮 叉婆窮 伽佉伽伽 尼迦佉阇羅廁 蘇婆呵』 當時，毗樓博叉天王（指西方守護神），也用熾熱的火焰鐵輪，向西方遙擲而去。又說了咒語： 『多地夜他 尸梨器 尸羅器 伽伽那 尸梨器 叉尸羅器底 阇梨 蘇婆呵』 當時，

【English Translation】 English version They should make a vow together, earnestly imploring, and should say: 『All non-humans (referring to non-human beings), all Devas (referring to gods), Nagas (referring to dragons), and spirits who are controlled, who constantly emit qi (energy), harm other beings, and live by eating flesh and drinking blood, may they all be subdued by the power of the Four Guardian Kings; all beings born by transformation (referring to those born without parents), born from moisture (referring to those born from dampness), born from wombs (referring to those born from a mother's womb), and born from eggs (referring to those born from eggs), as well as all Nagas, Yakshas (referring to spirits that eat ghosts), Rakshasas (referring to demons), Asuras (referring to non-gods), Garudas (referring to golden-winged birds), Gandharvas (referring to celestial musicians), Kinnaras (referring to celestial singers), Mahoragas (referring to great serpent gods), Kumbhandas (referring to pot-shaped ghosts), Pretas (referring to hungry ghosts), Pisacas (referring to flesh-eating ghosts), Putanas (referring to foul-smelling hungry ghosts), and Kataputanas (referring to extremely foul-smelling hungry ghosts), all beings that rely on these four types of birth. May they all be subdued by the power of the Four Great Kings, and may the Four Great Kings gather all those who do not come here, and bring them here.』 At that time, all the Deva Kings, even the Kataputana King, made this vow, saying: 『Except for the Thirty-Three Heavens (referring to the second heaven of the desire realm) and below, all the heavens of the Four Great Kings (referring to the heavens where the Four Great Kings reside) and all the Nagas, and all beings that rely on the four types of birth, including the Kataputanas, may they all rely on the Four Great Kings. They are all subdued by the power of the Four Great Kings. If there are any Devas, even Kataputanas, who violate the Four Great Kings, and do not accept the teachings of any of the kings, then their ears and noses should be cut off by a blazing iron wheel. If they still resist after their ears and noses are cut off, then their hands and feet should be cut off by an iron wheel. If they still resist after their hands and feet are cut off, then their heads should be cut off. If anyone violates the teachings of the Four Great Kings, they will surely receive such punishment.』 At that time, the Deva King Vaisravana (referring to the guardian deity of the north) threw a blazing iron wheel towards the north, and recited a mantra: 『Tadyatha, qiong qiong ni luo qiong, cha po qiong, ga qia ga ga, ni jia qia she luo ce, su po he』 At that time, the Deva King Virupaksha (referring to the guardian deity of the west) also threw a blazing iron wheel towards the west. He also recited a mantra: 『Tadyatha, shi li qi, shi luo qi, ga ga na, shi li qi, cha shi luo qi di, she li, su po he』 At that time,

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毗樓勒叉天王亦以熾然焰赫鐵輪向于南方而遙擲之。即說咒曰：

「多地夜他　阇邏鼻唎師　阇啰鼻唎師　悉多婆　阇啰鼻唎師　達羅尸　阇邏阇啰　鼻唎師　蘇婆呵」

爾時，提頭賴吒天王亦以熾然焰赫鐵輪向于東方而遙擲之。即說咒曰：

「多地夜他　阿那易(弋利反)阿那阿那耶　阿那浮毗　阿迦奢浮毗　摩系(下帝反)都易　蘇婆呵」

爾時，四方諸天，乃至迦吒富單那，及諸大小樹林、藥草神等，遙見鐵輪熾然焰赫，悉大驚懼愁憂不樂恐命不存。觀十方已，各作念言：「誰當有能救於我等，為歸為趣施我等命？」即便觀見大悲世尊如實利益諸眾生者，佉羅帝山牟尼諸仙所依住處，大眾悉集圍繞而坐。「唯彼當能救我等命。」即往佛所，疾如電光到佛前住。如是十方所有諸天，乃至迦吒富單那等皆往佛所，到已而住。

爾時，世尊欲重明此義而說偈言：

「時我兩足尊，　　問釋梵四王， 　為見為聞彼，　　過去諸導師， 　分佈四天下，　　為令天等護， 　可不如我今，　　道樹下分佈。 　天王答我言，　　如是昔諸佛， 　坐于道樹下，　　分與夜叉等， 　后因過及時，　　轉生諸雜惡。 　鳩槃龍夜叉，　　羅剎鬼單那， 　穬惡無慈愍，　　常食他肉血，

【現代漢語翻譯】 現代漢語譯本 毗樓勒叉天王（增長天王，四大天王之一，守護南方）也以熾熱燃燒的鐵輪向南方遙遠地擲去。他隨即唸誦咒語說： 『多地夜他，阇邏鼻唎師，阇啰鼻唎師，悉多婆，阇啰鼻唎師，達羅尸，阇邏阇啰，鼻唎師，蘇婆呵』 當時，提頭賴吒天王（持國天王，四大天王之一，守護東方）也以熾熱燃燒的鐵輪向東方遙遠地擲去。他隨即唸誦咒語說： 『多地夜他，阿那易，阿那阿那耶，阿那浮毗，阿迦奢浮毗，摩系都易，蘇婆呵』 當時，四方諸天，乃至迦吒富單那（一種鬼神），以及各種大小樹林、藥草神等，遙遠地看見鐵輪熾熱燃燒，都非常驚恐、憂愁、不快樂，擔心性命不保。他們觀察十方之後，各自心中想道：『誰能救我們，誰能成為我們的歸宿，賜予我們生命？』他們隨即看見大悲世尊，他真實地利益著一切眾生，在佉羅帝山（山名）的牟尼（聖人）和眾仙所居住的地方，大眾聚集圍繞而坐。『只有他才能救我們的性命。』他們立即前往佛陀所在之處，速度如閃電一般，到達佛前站立。像這樣，十方所有諸天，乃至迦吒富單那等都前往佛陀所在之處，到達後站立。 當時，世尊爲了再次闡明這個道理，說了偈語： 『當時我，兩足尊（佛的尊稱），問釋梵四王（帝釋天、大梵天和四大天王）， 是否見過或聽聞過，過去的諸位導師， 在四天下（指整個世界）分佈，爲了讓天等守護， 是否不如我現在，在菩提樹下分佈。 天王回答我說，像這樣，過去的諸佛， 坐在菩提樹下，分給夜叉等， 後來因為時間過去，轉生出各種雜惡。 鳩槃龍（一種鬼神）、夜叉、羅剎（惡鬼）、鬼單那（一種鬼神）， 他們兇惡沒有慈悲心，常常吃其他眾生的肉和血，』

【English Translation】 English version Virudhaka (one of the Four Heavenly Kings, guardian of the South) also hurled a blazing iron wheel towards the south. He then recited the mantra, saying: 'Tadyatha, jala-bhirishi, jala-bhirishi, siddha-bha, jala-bhirishi, dara-shi, jala-jala, bhirishi, svaha' At that time, Dhatarastra (one of the Four Heavenly Kings, guardian of the East) also hurled a blazing iron wheel towards the east. He then recited the mantra, saying: 'Tadyatha, ana-yi, ana-ana-ya, ana-bhuvi, akasha-bhuvi, mahe-duyi, svaha' At that time, the gods of the four directions, even the Kataputana (a type of demon), and all the large and small forests, the herb gods, etc., seeing the blazing iron wheels from afar, were all greatly frightened, worried, unhappy, and feared for their lives. After observing the ten directions, they each thought in their hearts: 'Who can save us, who can be our refuge, and grant us life?' They then saw the compassionate World Honored One, who truly benefits all beings, sitting surrounded by the assembly at the place where the Muni (sage) and the immortals of Mount Kharadi (mountain name) resided. 'Only he can save our lives.' They immediately went to where the Buddha was, as fast as lightning, and stood before the Buddha. In this way, all the gods of the ten directions, even the Kataputana, etc., all went to where the Buddha was, and stood after arriving. At that time, the World Honored One, wishing to further clarify this meaning, spoke in verse: 'Then I, the Two-Footed Honored One (an epithet for the Buddha), asked Sakra, Brahma, and the Four Heavenly Kings, Whether they had seen or heard of, the past guides, Distributed throughout the four continents (referring to the entire world), to have the gods protect, Whether it is not like I am now, distributing under the Bodhi tree. The Heavenly Kings answered me, like this, the past Buddhas, Sat under the Bodhi tree, distributing to the Yakshas, etc., Later, because of the passage of time, various mixed evils were born. Kumbhanda (a type of demon), Yakshas, Rakshasas (evil spirits), and the demons called Putana (a type of demon), They are fierce and without compassion, often eating the flesh and blood of other beings,'

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彼惱于諸國，　　及惱四姓人， 　非時作風雨，　　及以寒熱等， 　饑饉病斗諍，　　滅壞大地味， 　無慈於一切，　　惱害多眾生。 　莫能遮護者，　　不伏於我等， 　是以地精氣，　　眾生精氣沒， 　正法妙精氣，　　難得者日損。 　時過因緣故，　　天人等損減， 　增長諸惡世，　　法朋難可得， 　法不久住世，　　滅壞正法燈， 　斷絕三寶種，　　世間當盲冥。 　今佛大勇猛，　　于白法盡時， 　出現閻浮提，　　大悲眾生藥， 　中言具六通，　　究了諸法岸， 　利益眾生故，　　作此大集會。 　一切天龍王，　　護世等來集， 　諸鬼惡無慈，　　恒食他肉血， 　龍鬼富單那，　　彼等不來此， 　無所受教令，　　不依屬他分。 　一切受佛語，　　令彼皆來集， 　愿分于彼等，　　各令有所囑， 　不令更惱害，　　奪他精氣等， 　三種精氣住，　　令人修法行。 　白法得增長，　　黑法得消滅， 　以是惡道息，　　天人得增益， 　解脫門得開，　　三寶種熾然， 　福流諸眾生，　　速能得解脫。 　於時我嘿然，　　不隨於彼等， 　梵王諸帝釋，　　四大護世王， 　俱白一切眾，　　所來在會者， 　勸請天人師，　　攝諸鬼來此， 　分張

【現代漢語翻譯】 現代漢語譯本 他們惱害各個國家，以及惱害四種姓的人（婆羅門、剎帝利、吠舍、首陀羅）， 不按時節地颳風下雨，以及出現寒冷炎熱等災害， 饑荒、疾病、爭鬥，破壞大地的滋味， 對一切眾生沒有慈悲心，惱害許多眾生。 沒有能夠遮擋保護他們的人，他們不服從我們這些天人， 因此大地的精華之氣，眾生的精華之氣都消失了， 正法的微妙精華之氣，日益減少難以獲得。 由於時節因緣的緣故，天人等逐漸減少， 增長各種惡劣的世道，修習佛法的朋友難以得到， 佛法不能長久住世，熄滅正法的明燈， 斷絕佛法僧三寶的種子，世間將陷入黑暗。 現在佛陀大勇猛，在白法（善法）衰竭之時， 出現在閻浮提（我們所居住的這個世界），是大悲憫眾生的良藥， 他具足六神通，徹底明瞭諸法的究竟， 爲了利益眾生，才做這樣的大事。 一切天龍王，護世等都來集會， 那些鬼怪兇惡沒有慈悲心，經常吃其他眾生的肉和血， 龍鬼、富單那（一種惡鬼），他們不來這裡， 不接受教令，不依附於其他勢力。 一切接受佛陀教誨的，都讓他們來集會， 希望分派給他們任務，各自讓他們有所囑託， 不讓他們再惱害眾生，奪取其他眾生的精氣等， 讓三種精氣（地、眾生、正法）得以存住，使人們能夠修行佛法。 白法（善法）得以增長，黑法（惡法）得以消滅， 因此惡道得以止息，天人得以增益， 解脫之門得以開啟，三寶的種子得以興盛， 福德流向一切眾生，使他們能夠迅速得到解脫。 當時我默默無言，不隨順他們， 梵天王、諸帝釋（天帝），四大護世天王， 一起告訴所有來參加集會的人， 勸請天人導師佛陀，攝受那些鬼怪來到這裡， 分派任務。

【English Translation】 English version They trouble various countries, and trouble the four castes of people (Brahmin, Kshatriya, Vaishya, Shudra), They cause untimely winds and rains, and bring about cold and heat and other disasters, Famine, disease, and strife destroy the flavor of the earth, They have no compassion for all beings, and harm many living beings. There is no one who can shield and protect them, they do not submit to us gods, Therefore, the essence of the earth, the essence of living beings, is depleted, The subtle essence of the true Dharma is increasingly diminished and difficult to obtain. Due to the causes and conditions of time, gods and humans are gradually decreasing, Various evil ways of the world are increasing, and friends who practice the Dharma are difficult to find, The Dharma cannot abide in the world for long, the lamp of the true Dharma is extinguished, The seeds of the Three Jewels (Buddha, Dharma, Sangha) are cut off, and the world will fall into darkness. Now the Buddha is greatly courageous, and at the time when the white Dharma (good Dharma) is exhausted, He appears in Jambudvipa (the world we live in), as a great medicine of compassion for all beings, He is endowed with the six supernormal powers, and has thoroughly understood the ultimate shore of all dharmas, For the benefit of all beings, he undertakes this great task. All the Dragon Kings, the Guardians of the World, and others have come to assemble, Those evil and merciless ghosts often eat the flesh and blood of other beings, The Dragon Ghosts, the Putana (a type of evil ghost), they do not come here, They do not accept teachings, and do not rely on other powers. All those who accept the Buddha's teachings, let them come to assemble, We hope to assign them tasks, and each of them will be given instructions, So that they will no longer harm beings, or seize the essence of other beings, Let the three essences (earth, beings, and true Dharma) be preserved, so that people can practice the Dharma. The white Dharma (good Dharma) will increase, and the black Dharma (evil Dharma) will be eliminated, Therefore, the evil paths will cease, and gods and humans will increase, The gate of liberation will be opened, and the seeds of the Three Jewels will flourish, Blessings will flow to all beings, enabling them to quickly attain liberation. At that time, I remained silent, not following them, The Brahma King, the Shakra (Heavenly Emperor), the Four Great Guardian Kings, Together told all those who came to the assembly, They urged the teacher of gods and humans, the Buddha, to gather those ghosts here, And assign them tasks.

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付囑彼，　　城邑諸村落， 　晝夜常護持，　　各令住自分。 　菩薩等大眾，　　從座起合掌， 　勸請大導師，　　攝諸鬼來此， 　一切分作分，　　護持閻浮提， 　勿惱于眾生，　　發勇人中上。 　我不惱亂他，　　遠離去來事， 　了知法無二，　　離諸眾生想。 　正辯大梵王，　　告諸天王言， 　導師不惱他，　　佛法無此事， 　悉共發願言，　　令鬼不為害， 　分佈各依止，　　彼四天王等。 　諸王作是言，　　我今依汝語， 　誓敕于彼等，　　悉令得作分。 　若彼不依教，　　速為輪所燒， 　於時四天王，　　使輪向四方， 　乃至一時頃，　　盡皆到佛所， 　頂禮世尊足，　　合掌于彼住。」

大集經卷第四十九 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十

高齊天竺三藏那連提耶舍譯

月藏分第十四諸惡鬼神得敬信品第八之一

爾時，護世四大天王，見無量阿僧祇天、龍、夜叉，乃至迦吒富單那等，種種色、種種形、種種欲、種種行、種種性。彼等於諸眾生性無慈愍，瞋惡粗穬，不觀後世畏，不入他分無所護持，數惱剎利乃至畜生，奪其精氣，食其血肉。是諸鬼神俱來集已，時四天王歡喜踴躍，

【現代漢語翻譯】 現代漢語譯本 （佛陀）囑咐他們，在城鎮和村落中，日夜都要守護，使他們各自安住于自己的職責。 菩薩等大眾，從座位上起身，合掌，勸請偉大的導師（佛陀），攝受所有的鬼來到這裡，將一切（鬼）分派職責，守護閻浮提（Jambudvipa，指我們所居住的這個世界），不要惱害眾生，發起勇猛之心，成為人中之上。 『我不惱亂他人，遠離過去和未來的事情，了知諸法沒有差別，遠離對眾生的執著。』 正辯大梵王（Brahma，印度教的創造之神），告訴諸天王說：『導師（佛陀）不惱害他人，佛法中沒有這樣的事情。』 他們都共同發願說：『讓鬼不為害，分派他們各自的職責，讓他們依止。』這四天王等（指東方持國天王、南方增長天王、西方廣目天王、北方多聞天王）。 諸天王這樣說：『我現在依照您的教誨，發誓命令他們，讓他們都得到職責。』 『如果他們不遵從教誨，就迅速被輪所燒燬。』 這時，四天王，使輪向四方，乃至一時頃刻，都來到佛陀所在之處，頂禮世尊的腳，合掌站在那裡。

《大集經》卷第四十九 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第五十

高齊天竺三藏那連提耶舍譯

月藏分第十四 諸惡鬼神得敬信品第八之一

這時，護世四大天王，看到無量阿僧祇（Asamkhya，佛教中的一個極大數值）的天、龍、夜叉（Yaksa，一種守護神），乃至迦吒富單那（Kataputana，一種惡鬼）等，有種種顏色、種種形狀、種種慾望、種種行為、種種習性。他們對眾生沒有慈悲憐憫之心，嗔恨邪惡粗暴，不考慮來世的畏懼，不接受他人的勸告，沒有守護之心，屢次惱害剎利（Ksatriya，古印度社會中的武士階層）乃至畜生，奪取他們的精氣，吃他們的血肉。這些鬼神都聚集到一起后，這時四天王歡喜踴躍，

【English Translation】 English version '(The Buddha) entrusted them, in the cities and villages, to protect day and night, each to abide in their own duties.' 'The Bodhisattvas and the great assembly, rose from their seats, joined their palms, and urged the great teacher (the Buddha), to gather all the ghosts here, to assign duties to all (ghosts), to protect Jambudvipa (the world we live in), not to harm sentient beings, to arouse courage, and to become the best among humans.' 'I do not disturb others, I am far from the past and future, I know that all dharmas are not different, and I am far from the attachment to sentient beings.' 'The Righteous Brahma (Brahma, the Hindu god of creation), told the heavenly kings: 'The teacher (the Buddha) does not disturb others, there is no such thing in the Buddha's teachings.' They all made a common vow: 'Let the ghosts not harm, assign them their respective duties, and let them abide by them.' These four heavenly kings (referring to the Eastern Dhrtarastra, the Southern Virudhaka, the Western Virupaksa, and the Northern Vaisravana). The heavenly kings said: 'Now I will follow your teachings, and vow to command them, so that they all receive their duties.' 'If they do not obey the teachings, they will be quickly burned by the wheel.' At this time, the four heavenly kings, sent the wheel to the four directions, and even in a moment, they all came to where the Buddha was, bowed at the feet of the World Honored One, and stood there with their palms joined.

The Great Collection Sutra, Volume 49 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Collection Sutra

The Great Vaipulya Collection Sutra, Volume 50

Translated by Narendrayasas, the Tripitaka Master from Tianzhu (India) of the Northern Qi Dynasty

Chapter 14 of the Moon Treasury Division, Chapter 8, Part 1: The Faith and Respect of All Evil Ghosts and Spirits

At that time, the four great heavenly kings who protect the world, saw countless Asamkhya (an extremely large number in Buddhism) of gods, dragons, Yakshas (a kind of guardian deity), and even Kataputanas (a kind of evil ghost), with various colors, various shapes, various desires, various behaviors, and various natures. They had no compassion for sentient beings, were hateful, evil, and rude, did not consider the fear of the next life, did not accept the advice of others, had no intention of protection, repeatedly harassed the Ksatriyas (the warrior class in ancient Indian society) and even animals, seized their essence, and ate their flesh and blood. After these ghosts and spirits had gathered together, the four heavenly kings were joyful and elated,

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各自問其所領大將。

毗沙門天王問散脂夜叉大將言：「此四天下所有夜叉，若卵生、胎生、濕生、化生，或依城邑、聚落、舍宅、塔寺、園林、山谷、河井、泉池、塳間、樹下、曠野、田中、閑林、空舍、大海、寶洲，若地行水行空行一切無餘，今悉來集世尊所不？」

散脂大將言：「大王！此四天下所有夜叉，乃至大海寶洲，若地行、水行、空行，一切無餘，今悉來集在世尊所。」

提頭賴吒天王問樂欲乾闥婆大將言：「此四天下所有乾闥婆，余如上說。」

毗樓勒叉天王問檀帝鳩槃茶大將言：「此四天下所有鳩槃茶，余如上說。」

毗樓博叉天王問善現龍王言：「此四天下所有諸龍、摩睺羅伽、伽樓羅、諸餓鬼等，若卵生、胎生、濕生、化生，若依城邑、聚落、舍宅，乃至大海、寶洲，若地行、水行、空行一切無餘，今悉來集世尊所不？」

善現龍王言：「大王！此四天下所有諸龍乃至餓鬼一切無餘，今悉來集在世尊前。」

爾時，四大天王、釋提桓因、娑婆世界主、大梵天王、正辯梵天，合掌向佛，一心敬禮，而作是言：「大德婆伽婆！此四天下所有天、龍、乾闥婆、緊那羅、夜叉、羅剎、鳩槃茶、毗舍遮、摩睺羅伽、伽樓羅、諸餓鬼等，若卵生、胎生、濕生、

【現代漢語翻譯】 現代漢語譯本 他們各自詢問自己統領的大將。 毗沙門天王（北方守護神）問散脂夜叉大將說：『這四大部洲所有夜叉（一種鬼神），無論是卵生、胎生、濕生、化生，或者依附在城邑、村落、房屋、佛塔寺廟、園林、山谷、河流、水井、泉池、墳地、樹下、曠野、田地、閑林、空屋、大海、寶洲，無論是地上行走、水中行走、空中行走的一切，現在都來到世尊這裡了嗎？』 散脂大將回答說：『大王！這四大部洲所有夜叉，乃至大海寶洲，無論是地上行走、水中行走、空中行走的一切，現在都全部來到世尊這裡了。』 提頭賴吒天王（東方守護神）問樂欲乾闥婆大將說：『這四大部洲所有乾闥婆（一種天神），其餘情況如上所說。』 毗樓勒叉天王（南方守護神）問檀帝鳩槃茶大將說：『這四大部洲所有鳩槃茶（一種鬼神），其餘情況如上所說。』 毗樓博叉天王（西方守護神）問善現龍王說：『這四大部洲所有龍、摩睺羅伽（大蟒神）、伽樓羅（金翅鳥神）、各種餓鬼等，無論是卵生、胎生、濕生、化生，或者依附在城邑、村落、房屋，乃至大海、寶洲，無論是地上行走、水中行走、空中行走的一切，現在都來到世尊這裡了嗎？』 善現龍王回答說：『大王！這四大部洲所有龍乃至餓鬼一切，現在都全部來到世尊面前了。』 這時，四大天王、釋提桓因（帝釋天）、娑婆世界主、大梵天王、正辯梵天，合掌向佛，一心敬禮，並且說道：『大德婆伽婆（世尊）！這四大部洲所有天、龍、乾闥婆、緊那羅（歌神）、夜叉、羅剎（惡鬼）、鳩槃茶、毗舍遮（食人鬼）、摩睺羅伽、伽樓羅、各種餓鬼等，無論是卵生、胎生、濕生、

【English Translation】 English version They each asked their respective generals. Vaisravana (King of the North) asked the Yaksha general Samjaya, 'Have all the Yakshas (a type of spirit) in these four continents, whether born from eggs, wombs, moisture, or transformation, or those dwelling in cities, villages, houses, pagodas, temples, gardens, forests, valleys, rivers, wells, springs, cemeteries, under trees, in wildernesses, fields, secluded forests, empty houses, the great ocean, or treasure islands, whether they travel on land, water, or in the air, all without exception, come to the World Honored One?' General Samjaya replied, 'Great King! All the Yakshas in these four continents, even those in the great ocean and treasure islands, whether they travel on land, water, or in the air, all without exception, have now come to the World Honored One.' Dhritarashtra (King of the East) asked the Gandharva general, Delightful Desire, 'Have all the Gandharvas (a type of celestial being) in these four continents, and so on as described above?' Virudhaka (King of the South) asked the Kumbhanda general, Dandika, 'Have all the Kumbhandas (a type of demon) in these four continents, and so on as described above?' Virupaksha (King of the West) asked the Naga King, Good Manifestation, 'Have all the Nagas (dragons), Mahoragas (great serpent spirits), Garudas (golden-winged birds), and various hungry ghosts in these four continents, whether born from eggs, wombs, moisture, or transformation, or those dwelling in cities, villages, houses, and so on, up to the great ocean and treasure islands, whether they travel on land, water, or in the air, all without exception, come to the World Honored One?' The Naga King, Good Manifestation, replied, 'Great King! All the Nagas and even the hungry ghosts in these four continents, all without exception, have now come before the World Honored One.' At that time, the Four Great Kings, Shakra (Indra), the Lord of the Saha World, the Great Brahma King, and the Brahma of Right Speech, with palms together, respectfully bowed to the Buddha and said, 'Great Virtuous Bhagavan (World Honored One)! All the Devas (gods), Nagas, Gandharvas, Kinnaras (celestial musicians), Yakshas, Rakshasas (demons), Kumbhandas, Pisachas (flesh-eating demons), Mahoragas, Garudas, and various hungry ghosts in these four continents, whether born from eggs, wombs, moisture,

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化生，若地行、水行、空行一切無餘，今悉來集在世尊所。我等受諸大智人語勸請如來，惟愿世尊哀愍我等諸眾生故，令惡眾生得敬信故，為正法眼得久住故，紹三寶種不斷絕故，令地精氣、眾生精氣、正法精氣久住增長故，又令善道，及涅槃道、八真聖道，常不滅壞及增長故。

「世尊！此閻浮提所有城邑、聚落、舍宅，乃至寶洲，一切無餘，天、龍、夜叉乃至迦吒富單那等，隨其所宜分佈付囑，令護持故。今此大集一切天王、一切龍王乃至毗舍遮王，各將眷屬皆悉來集，以彼一切付囑是等，令其教授憶念攝受同行其法。令彼諸天乃至迦吒富單那等，各於己分護持養育，勿自縱舍亦莫惱他，見惱他者令其遮護不得縱舍。令彼各於己分發大勇力正護養育，若彼發大勇力應生歡喜，彼則喜樂，名稱流佈獲大福報。」

爾時，世尊受其勸請，慈悲憐愍彼等眾故，遍觀一切諸來大眾，即舉右臂而作是言：「汝等賢首一切大眾！各各諦聽，我當解說。佛出世難如優曇花，離八難難如順時香樹，聞正法難如雨閻浮檀金，遇戒定僧為供養難如詣大海寶洲，於三寶所得凈信難如求如意珠，值遇三寶為佈施難如求功德天賢瓶，受持戒難如牛頭栴檀洲難可得到，于眾生所起悲愍難如值勇健怨賊執金剛杵難可得度護身命，知足

【現代漢語翻譯】 現代漢語譯本：化生（指由業力變化而生，非胎生、卵生、濕生），無論是地行、水行、空行的眾生，都全部來到世尊這裡。我們這些有大智慧的人勸請如來，只願世尊您能憐憫我們這些眾生，爲了讓惡劣的眾生能夠生起敬信，爲了讓正法之眼能夠長久住世，爲了讓佛法僧三寶的種子不至於斷絕，爲了讓地之精氣、眾生之精氣、正法之精氣能夠長久住世增長，也爲了讓善道、涅槃之道、八正道能夠常存不滅並增長。 世尊！這閻浮提（指我們所居住的這個世界）所有的城邑、村落、房舍，乃至寶洲，所有的一切，天、龍、夜叉（一種鬼神）乃至迦吒富單那（一種惡鬼）等，都根據他們各自的適宜之處進行分佈和囑託，讓他們護持。現在，這大會集的所有天王、所有龍王乃至毗舍遮王（一種食人鬼），各自帶領眷屬都來到這裡，將他們全部囑託給這些人，讓他們教導、憶念、攝受，並一起修行佛法。讓他們這些天人乃至迦吒富單那等，各自在自己的職責範圍內護持養育，不要放縱自己，也不要惱害他人，看到有惱害他人的，要制止他們，不讓他們放縱。讓他們各自在自己的職責範圍內發出大勇猛的力量，正確地護持養育，如果他們發出大勇猛的力量，應該感到歡喜，他們就會喜悅快樂，名聲流傳，獲得大福報。 這時，世尊接受了他們的勸請，慈悲憐憫這些眾生，遍觀所有前來集會的大眾，就舉起右臂說道：『你們這些賢首（指有德行的領導者）和所有大眾！你們都要仔細聽，我將要解說。佛陀出世難以遇到，就像優曇花（一種稀有的花）一樣；脫離八難（指八種難以修行佛法的障礙）難以遇到，就像順時香樹（一種按時散發香味的樹）一樣；聽聞正法難以遇到，就像雨閻浮檀金（一種珍貴的黃金）一樣；遇到持戒、修定、僧團供養難以遇到，就像到達大海中的寶洲一樣；在三寶中獲得清凈的信心難以遇到，就像求得如意寶珠一樣；遇到三寶進行佈施難以遇到，就像求得功德天賢瓶（一種能帶來福報的寶瓶）一樣；受持戒律難以遇到，就像牛頭栴檀洲（一種盛產珍貴檀香的島嶼）難以到達一樣；對眾生生起悲憫之心難以遇到，就像遇到勇猛的怨賊拿著金剛杵（一種堅硬的武器）難以保護自己的生命一樣；知足常樂難以遇到。』

【English Translation】 English version: Those born by transformation (referring to beings born through the power of karma, not by womb, egg, or moisture), whether they travel on land, in water, or in the air, all have come to the World Honored One. We, the wise ones, urge the Tathagata, wishing that the World Honored One would have compassion on us sentient beings, so that evil beings may develop respect and faith, so that the eye of the true Dharma may abide long, so that the lineage of the Three Jewels (Buddha, Dharma, Sangha) may not be severed, so that the essence of the earth, the essence of beings, and the essence of the true Dharma may abide long and grow, and also so that the path of goodness, the path of Nirvana, and the Eightfold Noble Path may always remain unextinguished and grow. World Honored One! All the cities, villages, dwellings, and even treasure islands in this Jambudvipa (referring to the world we live in), all without exception, including gods, dragons, yakshas (a type of spirit), and even kataputanas (a type of evil ghost), are to be distributed and entrusted according to their suitability, so that they may protect and uphold. Now, all the heavenly kings, all the dragon kings, and even the vishacha kings (a type of flesh-eating ghost) in this great assembly, each with their retinues, have all come here. Entrust them all to these beings, so that they may teach, remember, embrace, and practice the Dharma together. Let these gods and even kataputanas, each within their own responsibilities, protect and nurture, not indulging themselves, nor harming others. If they see others harming, they should stop them and not let them indulge. Let each of them, within their own responsibilities, generate great courage and properly protect and nurture. If they generate great courage, they should rejoice, and they will be joyful, their names will spread, and they will gain great blessings. At that time, the World Honored One, accepting their urging, with compassion and pity for these beings, looked upon all the assembled masses, and raised his right arm, saying: 'You, the virtuous leaders and all the assembly! Listen carefully, I will explain. The appearance of a Buddha in the world is as rare as the udumbara flower (a rare flower); escaping the eight difficulties (referring to eight obstacles to practicing the Dharma) is as rare as a timely fragrant tree (a tree that emits fragrance at the right time); hearing the true Dharma is as rare as rain of Jambudana gold (a precious type of gold); encountering those who uphold precepts, practice meditation, and the Sangha for offerings is as rare as reaching a treasure island in the great ocean; gaining pure faith in the Three Jewels is as rare as finding a wish-fulfilling jewel; encountering the Three Jewels for giving is as rare as finding a virtuous vase of the goddess of merit (a vase that brings blessings); upholding precepts is as rare as reaching the sandalwood island of ox-head (an island abundant in precious sandalwood); generating compassion for sentient beings is as rare as encountering a brave enemy wielding a vajra (a hard weapon) and being able to protect one's life; being content is rare.'

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難如善作阿濕婆迷陀耶若(阿濕婆者齊云馬也，迷陀者寶柱也，耶若者祀也。為此祀者唯閻浮提王之所能也)。

「諸賢首！有十種平等，若有眾生具此平等，于流轉時恒受勝報，速能得入無畏大城。何等為十？一者、眾生平等；二者、法平等；三者、清凈平等；四者、佈施平等；五者、戒平等；六者、忍平等；七者、精進平等；八者、禪平等；九者、智平等；十者、一切法清凈平等。

「諸仁者！于彼何者眾生平等？眾生者，謂三界所有一切眾生。若有眾生自愛己身，欲得活命求樂離苦，應如是學：若有丈夫壽者作業，若善不善自作教他，現見受報。是故諸仁者，若求樂離苦，彼應如是：若身口意作諸善業不作惡業，若此身若後身，自益益他、自善善他不作惡業。諸仁者，是名眾生平等。

「諸仁者！于彼何者法平等？法者若有眾生求樂離苦欣生畏死，恩愛不離怨憎不會，如此之人心海所溺。何以故？若有眾生計著我者，生死流轉，不見清凈解脫道故。是故於法平等思惟觀察，不離眾生有法，不離法有眾生，如眾生體性即是我體性，如我體性即是一切法體性，如一切法體性即是佛法體性。如是觀諸法平等時，眾生即陰不可得，離陰不可得，和合不可得，離和合亦不可得，非法非非法。是人如是得

【現代漢語翻譯】 現代漢語譯本：

難如善作阿濕婆迷陀耶若（阿濕婆意為馬，迷陀意為寶柱，耶若意為祭祀。這種祭祀只有閻浮提的國王才能舉行）。 『諸位賢者！有十種平等，如果眾生具備這十種平等，在輪迴中將恒常獲得殊勝的果報，迅速能夠進入無畏的大城。這十種平等是什麼呢？第一是眾生平等；第二是法平等；第三是清凈平等；第四是佈施平等；第五是戒平等；第六是忍平等；第七是精進平等；第八是禪平等；第九是智平等；第十是一切法清凈平等。』 『諸位仁者！關於眾生平等，是指什麼呢？眾生，指的是三界所有的一切眾生。如果眾生愛惜自己的身體，想要活命，追求快樂，遠離痛苦，就應當這樣學習：如果有人造作行為，無論是善是惡，自己做或者教別人做，都會在當下看到果報。因此，諸位仁者，如果想要追求快樂，遠離痛苦，就應當這樣：如果身口意造作善業，不造作惡業，無論是今生還是來世，都能自利利他，自己行善也勸他人行善，不造作惡業。諸位仁者，這叫做眾生平等。』 『諸位仁者！關於法平等，是指什麼呢？法，指的是如果眾生追求快樂，遠離痛苦，喜歡生存，害怕死亡，恩愛不捨，怨恨不離，這樣的人心就像被大海淹沒一樣。為什麼呢？如果眾生執著于『我』，就會在生死中流轉，看不到清凈解脫的道路。因此，應當平等地思考觀察法，不離眾生有法，不離法有眾生，如同眾生的體性就是我的體性，如同我的體性就是一切法的體性，如同一切法的體性就是佛法的體性。當這樣觀察諸法平等時，眾生即是五蘊，不可得，離開五蘊也不可得，和合不可得，離開和合也不可得，既非有法也非非法。這樣的人就能獲得……』

【English Translation】 English version:

'Difficult to perform is the Ashvamedha Yajna (Ashva means horse, Medha means sacrificial pillar, Yajna means sacrifice. This sacrifice can only be performed by the king of Jambudvipa).' 'Virtuous ones! There are ten kinds of equality. If sentient beings possess these equalities, they will constantly receive superior rewards in the cycle of rebirth and quickly enter the fearless great city. What are these ten? First, the equality of sentient beings; second, the equality of Dharma; third, the equality of purity; fourth, the equality of giving; fifth, the equality of precepts; sixth, the equality of patience; seventh, the equality of diligence; eighth, the equality of meditation; ninth, the equality of wisdom; and tenth, the equality of purity of all Dharmas.' 'Virtuous ones! What is meant by the equality of sentient beings? Sentient beings refer to all beings in the three realms. If sentient beings cherish their own bodies, desire to live, seek happiness, and avoid suffering, they should learn thus: If a person performs actions, whether good or bad, doing it themselves or teaching others to do it, they will see the consequences immediately. Therefore, virtuous ones, if you seek happiness and avoid suffering, you should do this: if your body, speech, and mind create good karma and not bad karma, whether in this life or the next, you will benefit yourself and others, doing good and encouraging others to do good, and not creating bad karma. Virtuous ones, this is called the equality of sentient beings.' 'Virtuous ones! What is meant by the equality of Dharma? Dharma refers to the fact that if sentient beings seek happiness and avoid suffering, like to live and fear death, are attached to love and cannot separate from hatred, such people's minds are like being drowned in the ocean. Why? If sentient beings cling to the idea of 'I', they will transmigrate in the cycle of birth and death, unable to see the path of pure liberation. Therefore, one should contemplate and observe the equality of Dharma, that Dharma is not separate from sentient beings, and sentient beings are not separate from Dharma. Just as the nature of sentient beings is my nature, just as my nature is the nature of all Dharmas, just as the nature of all Dharmas is the nature of Buddha Dharma. When one observes the equality of all Dharmas in this way, sentient beings, which are the five aggregates, are unattainable, separate from the five aggregates is unattainable, the combination is unattainable, and separate from the combination is also unattainable, neither Dharma nor non-Dharma. Such a person can attain...'

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住無相，是名法平等。

「諸仁者！于彼何者清凈平等？謂得人身具滿十德。何等為十？一者、離下賤家；二者、不鈍；三者、不啞；四者、諸根不缺；五者、得男子身；六者、顏容端正；七者、得好眷屬；八者、不貧；九者、不為他欺發言有中；十者、多人瞻仰。

「何以故言得人身名清凈平等？如得人身故得三律儀、離三惡道，能求三乘三種菩提隨所而得。云何清凈平等？若人能得菩提，於一切法心無所依，於一切內外境界心無所依，是人不依一切法。于如如無所取，見一切法不取內心、不取外心，於二境界極得寂定。是人如是正見清凈法時，不見內外有眾生、命者、壽者、生者、人者、眾數、養育、作者、使作者、起者、使起者、受者、使受者、知者、見者。是人如是于諸眾生得見無我清凈平等，無眾生無命無我，離欲清凈不起邊見，如是得入眾生清凈平等，如是得入一切法空無行智印無相無愿，如是得入眾生清凈平等。是人以彼法成熟眾生而不壞我，亦不壞事及不壞財。若知一切眾生體性平等，則知一切法體性。若一切法體性，即是佛法體性，是名一切法平等佛法，是名清凈平等。

「諸仁者！于彼何者佈施清凈平等？諸仁者！以四種佈施清凈平等。以佈施故，眾生於流轉時恒受勝報，速

【現代漢語翻譯】 現代漢語譯本 安住于無相，這稱為法的平等。

『諸位仁者！在其中，什麼才是清凈平等呢？是指獲得人身，並且具備十種功德。哪十種呢？第一，遠離邊地（指文化落後或不信佛法的地方）；第二，不愚鈍；第三，不啞巴；第四，諸根不殘缺；第五，獲得男子身；第六，容貌端正；第七，得到好的眷屬；第八，不貧窮；第九，不被他人欺騙，說話有份量；第十，受到眾人瞻仰。

『為什麼說獲得人身就稱為清凈平等呢？因為獲得人身，就能得到三律儀（指別解脫律儀、定共律儀、道共律儀），遠離三惡道，能夠尋求三乘（聲聞乘、緣覺乘、菩薩乘）的三種菩提（聲聞菩提、緣覺菩提、無上菩提），隨其所愿而得。如何才是清凈平等呢？如果有人能夠獲得菩提，對於一切法心無所依，對於一切內外境界心無所依，這個人就不依附於一切法。對於如如（真如實相）無所執取，見到一切法不執取內心、不執取外心，對於內外兩種境界達到極度的寂靜安定。這個人如此正確地見到清凈法時，不見內外有眾生、命者、壽者、生者、人者、眾數、養育者、作者、使作者、起者、使起者、受者、使受者、知者、見者。這個人如此對於一切眾生得見無我清凈平等，無眾生無命無我，遠離慾望清凈不起邊見，如此得入眾生清凈平等，如此得入一切法空無行智印無相無愿，如此得入眾生清凈平等。這個人以這種法成熟眾生，而不破壞我，也不破壞事和財物。如果知道一切眾生的體性平等，就知一切法的體性。如果一切法的體性，就是佛法的體性，這稱為一切法平等佛法，這稱為清凈平等。

『諸位仁者！在其中，什麼才是佈施的清凈平等呢？諸位仁者！以四種佈施清凈平等。因為佈施的緣故，眾生在流轉時恒常接受殊勝的果報，迅速

【English Translation】 English version Dwelling in non-appearance is called the equality of Dharma.

'Virtuous ones! Among these, what is pure equality? It refers to obtaining a human body and possessing ten virtues. What are the ten? First, being away from borderlands (referring to places with backward culture or lack of faith in Buddhism); second, not being dull; third, not being mute; fourth, having complete faculties; fifth, obtaining a male body; sixth, having a handsome appearance; seventh, having good family members; eighth, not being poor; ninth, not being deceived by others, and having weight in one's words; tenth, being admired by many.

'Why is it said that obtaining a human body is called pure equality? Because by obtaining a human body, one can obtain the three vows (referring to the vows of individual liberation, the vows of meditative concentration, and the vows of the path), be away from the three evil paths, and be able to seek the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the three kinds of Bodhi (Śrāvaka Bodhi, Pratyekabuddha Bodhi, and Anuttara Bodhi), obtaining them according to one's wishes. How is it pure equality? If a person can obtain Bodhi, their mind does not rely on any Dharma, and their mind does not rely on any internal or external realm. This person does not rely on any Dharma. They do not grasp at Suchness (Tathatā), and when seeing all Dharmas, they do not grasp at the inner mind or the outer mind. They reach extreme stillness and stability in the two realms of inner and outer. When this person correctly sees the pure Dharma in this way, they do not see any sentient beings, life-holders, long-livers, those who are born, people, multitudes, nurturers, doers, causers, risers, causers of rising, receivers, causers of receiving, knowers, or seers, either internally or externally. This person thus sees the pure equality of no-self in all sentient beings, no sentient beings, no life, no self, being away from desire, pure and not arising from biased views. Thus, they enter the pure equality of sentient beings, thus they enter the seal of wisdom of all Dharmas being empty, without action, without appearance, and without wish, thus they enter the pure equality of sentient beings. This person matures sentient beings with this Dharma without destroying the self, nor destroying things or wealth. If one knows that the nature of all sentient beings is equal, then one knows the nature of all Dharmas. If the nature of all Dharmas is the nature of the Buddha Dharma, this is called the equality of all Dharmas, the Buddha Dharma, and this is called pure equality.

'Virtuous ones! Among these, what is the pure equality of giving? Virtuous ones! There is pure equality in giving through four kinds of giving. Because of giving, sentient beings constantly receive superior rewards during transmigration, and quickly

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能得入無畏大城。何等為四？一者、於一切眾生起憐愍心；二者、平等心；三者、大慈心；四者、大悲心。此為四種佈施清凈平等，眾生於流轉時恒受勝報，速能得入無畏大城。

「諸仁者！于彼何者於一切眾生起憐愍心清凈平等？若有眾生，求樂離苦，恩愛不離，怨憎不會，欲得長壽利養名稱富貴五欲，應如是學：如我愛慾喜重自己身命無有厭足，以一切方便無上護持無有價量；如是於一切眾生，一一眾生乃至蟲蟻，愛慾喜重自己身命無有厭足，以一切方便無上護持無有價量。我何故於他眾生於他壽者作惱作害，奪活命具，離其命根，壞其命根？若我於他眾生於他壽者生惱離命，以離一一命故，我當億百千世於世世中還彼離命受諸苦惱。我從今日于諸眾生，起父母想及男女想，乃至蟲蟻亦作父母及男女想，更不惱害他命，亦不奪他活命之具，不離壞命，亦不教他奪其精氣及斷命根，如是我當億那由他百千劫流轉生死於世世中受身命時，無能惱害奪活命具及離壞命者。何以故？一切眾生無有非我父母兄弟男女等者。如是我於一切眾生無有非其父母兄弟男女等者，以是因緣，我曾與一切眾生親，一切眾生曾與我親，我若於親而生惱者，是所不應。

「所謂惱者，我若觸惱剎利，令彼剎利於己境界國土人民，

【現代漢語翻譯】 現代漢語譯本 能進入無畏大城。哪四種呢？第一，對一切眾生生起憐憫之心；第二，平等之心；第三，大慈之心；第四，大悲之心。這四種佈施清凈平等，眾生在輪迴時恒常獲得殊勝的果報，迅速能夠進入無畏大城。 諸位仁者！對於哪種情況是對一切眾生生起憐憫心清凈平等呢？如果有的眾生，追求快樂遠離痛苦，恩愛不願分離，怨恨不願相遇，想要得到長壽、利益、名聲、富貴和五欲，應當這樣學習：就像我愛惜、珍重自己的生命，沒有厭倦滿足，用一切方便無上地守護，沒有價值可以衡量；同樣地，對於一切眾生，每一個眾生乃至蟲蟻，都愛惜、珍重自己的生命，沒有厭倦滿足，用一切方便無上地守護，沒有價值可以衡量。我為什麼對其他眾生、其他有生命者製造惱害，奪取他們的生存資源，使其離開生命，破壞其生命根基呢？如果我對其他眾生、其他有生命者製造惱害使其離開生命，因為使其離開每一個生命，我應當在億百千世中，世世代代償還他們失去的生命，遭受各種苦惱。我從今天起，對於一切眾生，生起父母的想法以及子女的想法，乃至對於蟲蟻也當作父母和子女的想法，不再惱害其他生命，也不奪取他們生存的資源，不使其離開或破壞生命，也不教唆他人奪取其精氣或斷絕其生命根基。這樣，我應當在億那由他百千劫的生死輪迴中，世世代代在受生時，沒有誰能夠惱害我，奪取我的生存資源，或使我離開或破壞生命。為什麼呢？一切眾生沒有不是我的父母、兄弟、子女等親人的。這樣，我對於一切眾生，沒有不是他們的父母、兄弟、子女等親人的，因為這個因緣，我曾經與一切眾生親近，一切眾生也曾經與我親近，我如果對親人產生惱害，這是不應該的。 所謂惱害，如果我觸惱剎利（武士階層），使剎利對自己的領土、國家和人民，

【English Translation】 English version One can enter the city of fearlessness. What are the four? First, to generate a compassionate heart towards all sentient beings; second, a heart of equality; third, a heart of great loving-kindness; fourth, a heart of great compassion. These four kinds of giving are pure and equal, and sentient beings constantly receive superior rewards during transmigration, and can quickly enter the city of fearlessness. Noble ones! In what situation is it pure and equal to generate a compassionate heart towards all sentient beings? If there are sentient beings who seek happiness and avoid suffering, who do not want to be separated from love, who do not want to encounter hatred, who desire longevity, benefits, fame, wealth, and the five desires, they should learn like this: Just as I cherish and value my own life, without being tired or satisfied, and protect it with all means, immeasurably; similarly, for all sentient beings, each and every sentient being, even insects, cherish and value their own lives, without being tired or satisfied, and protect them with all means, immeasurably. Why would I cause trouble and harm to other sentient beings, other living beings, take away their means of survival, cause them to leave their lives, and destroy their life roots? If I cause trouble and harm to other sentient beings, other living beings, causing them to leave their lives, because of causing each life to leave, I should repay them for their lost lives in hundreds of thousands of millions of lifetimes, suffering all kinds of distress. From today onwards, towards all sentient beings, I will generate the thought of parents and the thought of children, and even towards insects, I will think of them as parents and children, and I will no longer harm other lives, nor will I take away their means of survival, nor will I cause them to leave or destroy their lives, nor will I instigate others to take away their vital energy or cut off their life roots. In this way, I should, in hundreds of thousands of millions of nayutas of kalpas of transmigration, in each lifetime when I receive a body, there will be no one who can harm me, take away my means of survival, or cause me to leave or destroy my life. Why is this? There are no sentient beings who are not my parents, siblings, children, etc. In this way, for all sentient beings, there are none who are not their parents, siblings, children, etc. Because of this cause, I have been close to all sentient beings, and all sentient beings have been close to me. If I generate harm towards my relatives, this is not appropriate. What is called harm, if I offend a Kshatriya (warrior caste), causing the Kshatriya to, towards their own territory, country, and people,

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于諸所欲不生知足，及婆羅門乃至畜生，觸惱其心令不知足。以是因緣，共相戰鬥、諍論、譏毀、訴訟、諂誑、妄語，互相支解及斷命根。是故我今于諸眾生休息觸惱及斷命根。我以此佈施清凈平等因緣故，于流轉時無能觸惱，共我鬥戰、諍論、譏毀、訴訟、諂誑、妄語、支解、斷命，是名觸惱。

「于彼何者害命？彼應如是學：一切眾生與我親，我與一切眾生親。我若害眾生命，是所不應。我若作非時風雨、亢旱、災雹、雨塵、闇曀、枯涸、諸水損減、花果、藥草、眾味，以是因緣眾生飢渴，四大增動生種種病，因其病故而取命終。是故我於一切眾生休息害命，以休息故，地味精氣不復隱沒。以是因緣，令諸眾生離於飢渴，四大不動諸病不生，不因於彼而取命終。我以此佈施清凈平等，乃至於流轉時，我更不受飢渴病苦，是名害命。

「于彼何者活命之具？彼所資身命者，應如是學：一切眾生與我親，我與一切眾生親。我若於彼奪活命具，是所不應。若奪眾生花果藥草五穀精氣活命具者，令彼眾生食惡花果藥草五穀眾味精氣，令其身心損瘦、無力、失念、瞋惡、輕躁、粗獷、惡色多病。是故我當隨順過去諸天仙教，於一一花果眾味精氣六十四分中，取一分精氣以活身命，餘六十三分留活眾生令受安樂。

【現代漢語翻譯】 現代漢語譯本 對於各種慾望不知滿足，乃至婆羅門（Brahmana，古印度祭司階層）和畜生，觸動惱亂他們的心，使他們不知滿足。因為這個原因，他們互相戰鬥、爭論、譏諷、訴訟、諂媚欺詐、說謊，互相肢解以及斷送性命。因此，我現在對於一切眾生停止觸惱和斷送性命的行為。我因為這種佈施清凈平等的因緣，在輪迴流轉時，不會有眾生觸惱我，與我戰鬥、爭論、譏諷、訴訟、諂媚欺詐、肢解、斷送性命，這叫做觸惱。 『對於他們來說，什麼是殺害生命？他們應該這樣學習：一切眾生與我親近，我與一切眾生親近。我如果殺害眾生的生命，這是不應該的。我如果製造非時風雨、乾旱、冰雹、塵土、黑暗、枯竭、各種水流減少、花果、藥草、各種味道，因為這些原因眾生會飢渴，四大（地、水、火、風）增動而生出各種疾病，因為這些疾病而死亡。因此，我對於一切眾生停止殺害生命的行為，因為停止殺害，地味的精華之氣不再隱沒。因為這個原因，使一切眾生遠離飢渴，四大不動，各種疾病不生，不會因為這些而死亡。我因為這種佈施清凈平等，乃至在輪迴流轉時，我不再遭受飢渴病苦，這叫做殺害生命。 『對於他們來說，什麼是維持生命的資具？那些用來維持生命的東西，應該這樣學習：一切眾生與我親近，我與一切眾生親近。我如果奪取他們維持生命的資具，這是不應該的。如果奪取眾生的花果、藥草、五穀精華等維持生命的資具，使那些眾生食用惡劣的花果、藥草、五穀、各種味道的精華，使他們的身心衰弱、無力、失憶、嗔恨、輕浮急躁、粗野、臉色難看、多病。因此，我應當順從過去諸天仙的教導，在每一種花果、各種味道的精華六十四份中，取一份精華來維持生命，其餘六十三份留給眾生，讓他們享受安樂。

【English Translation】 English version Not being content with various desires, and even Brahmins (Brahmana, the priestly class in ancient India) and animals, they disturb and agitate their minds, making them discontent. Because of this, they fight, argue, ridicule, litigate, flatter and deceive, lie, dismember each other, and take lives. Therefore, I now cease the acts of disturbing and taking lives for all beings. Because of this pure and equal cause of giving, when I am in the cycle of rebirth, no beings will disturb me, fight with me, argue with me, ridicule me, litigate against me, flatter and deceive me, dismember me, or take my life. This is called disturbance. 'For them, what is the taking of life? They should learn like this: all beings are close to me, and I am close to all beings. If I take the lives of beings, this is not right. If I create untimely wind and rain, drought, hail, dust, darkness, dryness, the reduction of various water flows, flowers, fruits, herbs, and various flavors, because of these reasons, beings will be hungry and thirsty, the four elements (earth, water, fire, and wind) will be agitated, and various diseases will arise, and because of these diseases, they will die. Therefore, I cease the act of taking lives for all beings. Because of ceasing to take lives, the essence of the earth's flavor will no longer be hidden. Because of this, all beings will be free from hunger and thirst, the four elements will not be agitated, various diseases will not arise, and they will not die because of these. Because of this pure and equal giving, even when I am in the cycle of rebirth, I will no longer suffer from hunger, thirst, and illness. This is called taking life.' 'For them, what are the means of sustaining life? Those things that are used to sustain life should be learned like this: all beings are close to me, and I am close to all beings. If I take away their means of sustaining life, this is not right. If I take away the means of sustaining life such as flowers, fruits, herbs, and the essence of the five grains from beings, causing those beings to eat inferior flowers, fruits, herbs, grains, and the essence of various flavors, causing their bodies and minds to weaken, become powerless, lose memory, become angry, frivolous, rough, have an ugly complexion, and become prone to illness. Therefore, I should follow the teachings of the past celestial beings, and from every sixty-four parts of the essence of flowers, fruits, and various flavors, take one part of the essence to sustain my life, and leave the remaining sixty-three parts for beings to enjoy peace and happiness.'

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我今以是知足因緣，乃至於流轉時，我更不食無味精氣殘害之食，具大威力強記軟心好色無病，是名活命之具。

「于彼何者離別命？若以噁心視諸眾生、氣噓其身、散亂其心，于彼節節奪其精氣，奪精氣故令其身心為苦所惱，應如是學：我與一切眾生親，乃至是所不應。我若於親噁心視之、氣噓其身、散亂其心，于身支節奪其精氣，故令我親身心得苦。以是因緣，乃至於流轉時，無有非人噁心視我，亦不氣噓我身、散亂我心，不奪精氣是名離別命。

「于彼何者壞命？若諸眾生為自食故，割截支節盡奪精氣，山木高處深水大河推令墮落，若與毒藥使起尸鬼。若作厭蠱及余物害，若斷飲食，或斬其首以斷命根。以是因緣，汝等若自愛己，欲得長壽求樂離苦、名稱富貴及求解脫，應如是學：我與一切眾生親，一切眾生與我親。若我為自食故，奪其精氣割截支節乃至斬首，是所不應。以此因緣，乃至於流轉時，無能斬首壞我命者，是名壞命，此是清凈平等。

「諸仁者！若復憐愍一切諸眾生故，為之積集功德智慧，斷除一切虛誑幻見，得堅固勇猛求一切善如說修行。為命因緣，於他眾生不起惡念，于諸眾生不起害心，所持禁戒與眾生共，見眾生樂深生歡喜。於己樂緣自能知足，一切愛事無不能捨。於一

【現代漢語翻譯】 現代漢語譯本：我現在因為知足的因緣，乃至在輪迴流轉的時候，我不再吃那些沒有味道、精氣殘害的食物，而是吃具有強大威力、強健記憶、柔軟心性、美好容色、沒有疾病的食物，這叫做維持生命的資具。 『對於那些是離別生命的行為呢？如果以噁心看待眾生、用氣息吹噓他們的身體、擾亂他們的心，從他們的身體關節處奪取精氣，因為奪取精氣的緣故，使他們的身心被痛苦所惱，應當這樣學習：我與一切眾生親近，乃至不應該做這樣的事。如果我對親近的人以噁心看待、用氣息吹噓他們的身體、擾亂他們的心，從他們的身體關節處奪取精氣，因此使我的親人身心感到痛苦。因為這個因緣，乃至在輪迴流轉的時候，不會有非人以噁心看待我，也不會用氣息吹噓我的身體、擾亂我的心，不奪取我的精氣，這叫做離別生命的行為。 『對於那些是壞滅生命的行為呢？如果眾生爲了自己吃食的緣故，割截肢體、奪取精氣，將山木高處的眾生、深水大河中的眾生推落，或者用毒藥使他們變成殭屍。或者作厭蠱以及其他有害的事情，或者斷絕飲食，或者斬斷他們的頭顱以斷絕他們的命根。因為這個因緣，你們如果愛惜自己，想要得到長壽、尋求快樂、遠離痛苦、獲得名聲、富貴以及求解脫，應當這樣學習：我與一切眾生親近，一切眾生與我親近。如果我爲了自己吃食的緣故，奪取他們的精氣、割截肢體乃至斬首，這是不應該的。因為這個因緣，乃至在輪迴流轉的時候，沒有能夠斬首壞滅我生命的人，這叫做壞滅生命的行為，這是清凈平等的道理。 『諸位仁者！如果爲了憐憫一切眾生的緣故，為他們積聚功德智慧，斷除一切虛妄不實的幻見，獲得堅固勇猛的心，尋求一切善法，如所說的那樣修行。爲了生命的因緣，不對其他眾生生起惡念，不對眾生生起害心，所持守的禁戒與眾生共同遵守，見到眾生快樂就深深地生起歡喜心。對於自己快樂的因緣能夠知足，對於一切愛戀的事物沒有不能捨棄的。對於一

【English Translation】 English version: I now, because of the cause of contentment, even when transmigrating, will no longer eat tasteless food that harms the essence of life, but will eat food that has great power, strong memory, a soft heart, a beautiful complexion, and no disease. This is called the means of sustaining life. 『What are the acts of separating life? If one looks at sentient beings with an evil mind, breathes on their bodies, and disturbs their minds, taking their vital essence from their joints, and because of taking their vital essence, causing their bodies and minds to be afflicted by suffering, one should learn like this: I am close to all sentient beings, and should not do such things. If I look at those close to me with an evil mind, breathe on their bodies, and disturb their minds, taking their vital essence from their joints, thus causing my loved ones to suffer in body and mind. Because of this cause, even when transmigrating, no non-human will look at me with an evil mind, nor breathe on my body, nor disturb my mind, nor take my vital essence. This is called separating life. 『What are the acts of destroying life? If sentient beings, for the sake of their own food, cut off limbs and take vital essence, push those on high mountains or in deep rivers into the water, or use poison to turn them into corpses. Or perform curses and other harmful acts, or cut off food, or cut off their heads to sever their life roots. Because of this cause, if you cherish yourselves, wish to have longevity, seek happiness, be free from suffering, gain fame, wealth, and seek liberation, you should learn like this: I am close to all sentient beings, and all sentient beings are close to me. If I, for the sake of my own food, take their vital essence, cut off their limbs, or even cut off their heads, this is not right. Because of this cause, even when transmigrating, no one will be able to cut off my head and destroy my life. This is called destroying life, and this is the principle of purity and equality. 『Virtuous ones! If, out of compassion for all sentient beings, you accumulate merit and wisdom for them, cut off all false and illusory views, gain a firm and courageous heart, seek all good dharmas, and practice as it is said. For the sake of life, do not give rise to evil thoughts towards other sentient beings, do not give rise to harmful thoughts towards sentient beings, keep the precepts together with sentient beings, and deeply rejoice when you see sentient beings happy. Be content with the causes of your own happiness, and be able to give up all things that you love. For one

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切法無吝惜心，常怖三界于諸忍事力能堪受，信無常相能如說行。於己有失能自觀察，見他有失則生悲愍。于諸善法無有厭足，常發露懺悔得無邊迴向能求深法。于諸眾生作福田心，求厭離智。於三界獄流轉煩惱能得怖畏，勤息眾生一切苦惱，能求一切佛法，能發休息諸惡道心，於一切法善得安住。諸仁者！是名世間清凈平等。

「諸仁者！我今當說第一義清凈平等。」作是語已，即說咒曰：

「多地夜他　夜咩夜咩　缽羅佉夜咩　優缽啰佉夜咩　耶夜咩佉夜夜咩　蘇婆呵」

說此法門時，八百六十萬緊那羅、乾闥婆等，遠塵離垢得法眼凈。

爾時，世尊復說咒曰：

「多地夜他　瞿竭𠼝　夜婆瞿竭𠼝　憂婆夜婆　瞿竭𠼝　蘇婆呵」

爾時，世尊復說咒曰：

「多地夜他　陀羅婫陀羅陀婫　憂跛陀羅　陀羅陀婫　蘇婆呵」

說此法門時，九百四十萬夜叉遠離塵垢得法眼凈。

爾時，世尊復說咒曰：

「多地夜他　阿阇泥　叉叉阇泥　伽叉叉阿阇泥　毛啰阿阇泥　叉差蘇婆呵」

說此法門時，七千萬龍于遠塵離垢法而得三昧。

爾時，世尊復說咒曰：

「多地夜他　呵呵呵呵呵呵　系杅婆　呵呵呵　視若視若視若　呵呵呵　蘇婆呵」

【現代漢語翻譯】 現代漢語譯本：

不吝惜自己的所有，常對三界（欲界、色界、無色界）感到畏懼，對於各種需要忍耐的事情能夠承受，相信無常的道理並能按照所說的去做。自己犯錯時能夠自我反省，看到別人犯錯則會生起悲憫之心。對於各種善法沒有厭倦滿足的時候，常常發露懺悔，獲得無邊的迴向，能夠尋求深奧的佛法。對於一切眾生抱持著如同福田一般的心，尋求厭離的智慧。對於在三界牢獄中流轉的煩惱能夠感到畏懼，勤奮地止息眾生的一切苦惱，能夠尋求一切佛法，能夠發起止息諸惡道的心，對於一切法能夠善巧地安住。諸位仁者！這叫做世間的清凈平等。

『諸位仁者！我現在應當宣說第一義的清凈平等。』說完這話，就說了咒語：

『多地夜他，夜咩夜咩，缽羅佉夜咩，優缽啰佉夜咩，耶夜咩佉夜夜咩，蘇婆呵』

在宣說這個法門的時候，八百六十萬緊那羅（天神，音樂神）、乾闥婆（天神，香神）等，遠離塵垢，得到了清凈的法眼。

這時，世尊又說了咒語：

『多地夜他，瞿竭𠼝，夜婆瞿竭𠼝，憂婆夜婆，瞿竭𠼝，蘇婆呵』

這時，世尊又說了咒語：

『多地夜他，陀羅婫陀羅陀婫，憂跛陀羅，陀羅陀婫，蘇婆呵』

在宣說這個法門的時候，九百四十萬夜叉（守護神）遠離塵垢，得到了清凈的法眼。

這時，世尊又說了咒語：

『多地夜他，阿阇泥，叉叉阇泥，伽叉叉阿阇泥，毛啰阿阇泥，叉差蘇婆呵』

在宣說這個法門的時候，七千萬龍在遠離塵垢的法中得到了三昧（禪定）。

這時，世尊又說了咒語：

『多地夜他，呵呵呵呵呵呵，系杅婆，呵呵呵，視若視若視若，呵呵呵，蘇婆呵』 English version:

Without any stinginess, always fearing the Three Realms (Desire Realm, Form Realm, Formless Realm), being able to endure all matters requiring patience, believing in the impermanent nature of things and acting accordingly. When one makes mistakes, one can reflect on oneself; when one sees others making mistakes, one generates compassion. There is no weariness or satisfaction with any good dharmas, one constantly reveals and repents, obtains boundless dedication, and is able to seek profound Dharma. Towards all sentient beings, one holds a mind like a field of merit, seeking the wisdom of detachment. One is able to fear the afflictions that flow in the prison of the Three Realms, diligently ceasing all the sufferings of sentient beings, able to seek all the Buddha's teachings, able to generate the mind to cease all evil paths, and is able to skillfully abide in all dharmas. O virtuous ones! This is called worldly purity and equality.

'O virtuous ones! I shall now speak of the ultimate purity and equality.' Having said this, he then spoke the mantra:

'Tadyatha, yame yame, praka yame, upraka yame, yaye me khaya yaye me, svaha'

When this Dharma was spoken, eight million six hundred thousand Kinnaras (celestial musicians), Gandharvas (celestial beings, perfumers), and others, were freed from defilement and obtained the pure Dharma eye.

At that time, the World Honored One again spoke the mantra:

'Tadyatha, gokale, yabha gokale, upa yabha, gokale, svaha'

At that time, the World Honored One again spoke the mantra:

'Tadyatha, dharani dhara dharani, upa dhara, dhara dharani, svaha'

When this Dharma was spoken, nine million four hundred thousand Yakshas (guardian spirits) were freed from defilement and obtained the pure Dharma eye.

At that time, the World Honored One again spoke the mantra:

'Tadyatha, ajani, kshakshajani, gakshakshajani, maura ajani, kshakshasvaha'

When this Dharma was spoken, seventy million dragons obtained samadhi (meditative absorption) in the Dharma of being free from defilement.

At that time, the World Honored One again spoke the mantra:

'Tadyatha, haha haha haha, hiyu bha, haha ha, shira shira shira, haha ha, svaha'

【English Translation】 Without any stinginess, always fearing the Three Realms (Desire Realm, Form Realm, Formless Realm), being able to endure all matters requiring patience, believing in the impermanent nature of things and acting accordingly. When one makes mistakes, one can reflect on oneself; when one sees others making mistakes, one generates compassion. There is no weariness or satisfaction with any good dharmas, one constantly reveals and repents, obtains boundless dedication, and is able to seek profound Dharma. Towards all sentient beings, one holds a mind like a field of merit, seeking the wisdom of detachment. One is able to fear the afflictions that flow in the prison of the Three Realms, diligently ceasing all the sufferings of sentient beings, able to seek all the Buddha's teachings, able to generate the mind to cease all evil paths, and is able to skillfully abide in all dharmas. O virtuous ones! This is called worldly purity and equality. 'O virtuous ones! I shall now speak of the ultimate purity and equality.' Having said this, he then spoke the mantra: 'Tadyatha, yame yame, praka yame, upraka yame, yaye me khaya yaye me, svaha' When this Dharma was spoken, eight million six hundred thousand Kinnaras (celestial musicians), Gandharvas (celestial beings, perfumers), and others, were freed from defilement and obtained the pure Dharma eye. At that time, the World Honored One again spoke the mantra: 'Tadyatha, gokale, yabha gokale, upa yabha, gokale, svaha' At that time, the World Honored One again spoke the mantra: 'Tadyatha, dharani dhara dharani, upa dhara, dhara dharani, svaha' When this Dharma was spoken, nine million four hundred thousand Yakshas (guardian spirits) were freed from defilement and obtained the pure Dharma eye. At that time, the World Honored One again spoke the mantra: 'Tadyatha, ajani, kshakshajani, gakshakshajani, maura ajani, kshakshasvaha' When this Dharma was spoken, seventy million dragons obtained samadhi (meditative absorption) in the Dharma of being free from defilement. At that time, the World Honored One again spoke the mantra: 'Tadyatha, haha haha haha, hiyu bha, haha ha, shira shira shira, haha ha, svaha'

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說此法門時，三百萬那由他阿修羅得不忘菩提心三昧。

爾時，世尊復說咒曰：

「多地夜他　阿奴那　阿那蒱那　阿婆那奴那　阿婆矣𠼝夜　阿婆那奴那　蘇婆呵」

說此法門時，八萬四千頻婆羅鳩槃茶得喜樂三昧。

爾時，世尊復說咒曰：

「多地夜他　陀伽陀阇　阿婆陀伽陀阇　阿婆伽陀阇阇　揵陀揵陀阇　蘇婆呵」

說此法門時，七十萬那由他餓鬼、毗舍遮、富單那、迦吒富單那，得電王三昧；過諸數量天龍、夜叉，乃至迦吒富單那等，昔未曾發無上菩提心者，皆悉發心。

「諸仁者！是名第一義佈施清凈平等。

「諸仁者！于彼何者戒清凈平等？若一切世間若出世間善道及涅槃樂，戒為根本，能安住聲聞辟支佛地，能安住阿耨多羅三藐三菩提智。此戒清凈平等，所謂十善業道：休息殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪瞋、邪見。

「諸仁者！休息殺生獲十種功德。何等為十？一者、于諸眾生得無所畏；二者、于諸眾生得大慈心；三者、斷惡習氣；四者、少諸病惱為事決斷；五者、得壽命長；六者、為非人護持；七者、寤寐安隱無諸惡夢；八者、無諸怨仇；九者、不畏惡道；十者、身壞命終得生善道。諸仁者！是名休息殺生得

【現代漢語翻譯】 現代漢語譯本：當宣說此法門時，三百萬那由他（那由他：數量單位，意為極大的數目）阿修羅（阿修羅：一種神道生物，常被描述為好戰的）獲得了不忘菩提心三昧（三昧：佛教中的一種禪定狀態）。 那時，世尊（世尊：對佛的尊稱）又說了咒語： 『多地夜他 阿奴那 阿那蒱那 阿婆那奴那 阿婆矣𠼝夜 阿婆那奴那 蘇婆呵』 當宣說此法門時，八萬四千頻婆羅鳩槃茶（頻婆羅鳩槃茶：一種鬼神）獲得了喜樂三昧。 那時，世尊又說了咒語： 『多地夜他 陀伽陀阇 阿婆陀伽陀阇 阿婆伽陀阇阇 揵陀揵陀阇 蘇婆呵』 當宣說此法門時，七十萬那由他餓鬼、毗舍遮（毗舍遮：一種食人鬼）、富單那（富單那：一種惡鬼）、迦吒富單那（迦吒富單那：一種惡鬼），獲得了電王三昧；超過所有數量的天龍（天龍：天上的龍神）、夜叉（夜叉：一種守護神），乃至迦吒富單那等，過去未曾發無上菩提心（菩提心：追求覺悟的心）的，都發起了菩提心。 『諸位仁者！這稱為第一義佈施清凈平等。』 『諸位仁者！在其中，什麼是戒清凈平等？如果一切世間和出世間的善道以及涅槃（涅槃：佛教中解脫的狀態）的快樂，戒是根本，能安住聲聞（聲聞：佛教中通過聽聞佛法而修行的人）辟支佛（辟支佛：佛教中獨自覺悟的人）的境界，能安住阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，即佛的智慧）的智慧。這戒清凈平等，就是所謂的十善業道：停止殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪瞋、邪見。』 『諸位仁者！停止殺生能獲得十種功德。哪十種？第一，對於一切眾生得到無所畏懼；第二，對於一切眾生得到大慈悲心；第三，斷除惡習氣；第四，減少疾病煩惱，做事果斷；第五，得到長壽；第六，被非人（非人：指非人類的眾生）護持；第七，睡眠安穩沒有惡夢；第八，沒有怨仇；第九，不畏懼惡道；第十，身壞命終后能往生善道。諸位仁者！這稱為停止殺生所獲得的功德。』

【English Translation】 English version: When this Dharma (Dharma: the teachings of the Buddha) was spoken, three million nayutas (nayuta: a unit of large number) of Asuras (Asura: a type of demigod, often described as warlike) attained the Samadhi (Samadhi: a state of meditative absorption) of not forgetting the Bodhi mind (Bodhi mind: the mind that seeks enlightenment). At that time, the World Honored One (World Honored One: an epithet for the Buddha) again spoke a mantra: 'Tadyatha Anuna Anapuna Abhananuna Abhaeyiye Abhananuna Svaha' When this Dharma was spoken, eighty-four thousand Pimbara Kumbhandas (Pimbara Kumbhanda: a type of demon) attained the Samadhi of joy and bliss. At that time, the World Honored One again spoke a mantra: 'Tadyatha Dhagadhaja Abhadhagadhaja Abhagadhajaja Gandhagandhadhaja Svaha' When this Dharma was spoken, seven hundred thousand nayutas of hungry ghosts, Pisacas (Pisaca: a flesh-eating demon), Putanas (Putana: a type of evil spirit), and Kataputanas (Kataputana: a type of evil spirit) attained the Samadhi of the Electric King; and countless numbers of dragons, Yakshas (Yakshas: a type of guardian spirit), and even Kataputanas, who had not previously generated the unsurpassed Bodhi mind, all generated it. 'Virtuous ones! This is called the first meaning of giving, pure and equal.' 'Virtuous ones! Among them, what is the purity and equality of precepts? If all worldly and other-worldly good paths and the bliss of Nirvana (Nirvana: the state of liberation in Buddhism), precepts are the foundation, able to abide in the realm of Sravakas (Sravaka: a disciple who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha: a Buddha who attains enlightenment on their own), and able to abide in the wisdom of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the unsurpassed perfect enlightenment, the wisdom of a Buddha). This purity and equality of precepts is what is called the ten good paths of action: abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views.' 'Virtuous ones! Abstaining from killing brings ten merits. What are the ten? First, one obtains fearlessness towards all beings; second, one obtains great compassion towards all beings; third, one cuts off evil habits; fourth, one has fewer illnesses and troubles, and makes decisions decisively; fifth, one obtains longevity; sixth, one is protected by non-humans (non-humans: beings that are not human); seventh, one sleeps peacefully without nightmares; eighth, one has no enemies; ninth, one is not afraid of evil paths; tenth, after the body breaks and life ends, one is reborn in a good path. Virtuous ones! This is called the merit of abstaining from killing.'

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十種功德。若能以此休息殺生善根迴向阿耨多羅三藐三菩提，是人不久證無上智。彼人到菩提時，于彼國土，離諸害仗長壽眾生來生其國。

「休息偷盜獲十種功德。何等為十？一者、具大果報為事決斷；二者、所有財物不共他有；三者、不共五家；四者、眾人愛敬無有厭足；五者、遊行諸方無有留難；六者、行來無畏；七者、以樂佈施；八者、不求財寶自然速得；九者、得財不散；十者、身壞命終得生善道。諸仁者！是名休息偷盜得十種功德。若能以此休息偷盜善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人到菩提時，于彼國土，具足種種花果、樹林、衣服、瓔珞莊嚴之具，珍奇寶物無不充滿。

「休息邪淫獲十種功德。何等為十？一者、得諸根律儀為事決斷；二者、得住離欲清凈；三者、不惱於他；四者、眾人喜樂；五者、眾人樂觀；六者、能發精進；七者、見生死過；八者、常樂佈施；九者、常樂求法；十者、身壞命終得生善道。諸仁者！是名休息邪淫得十種功德。若能以是休息邪淫善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人到菩提時，于彼國土無有生臭，亦無女根、不行淫慾，皆悉化生。

「休息妄語獲十種功德。何等為十？一者、眾人保任所言皆信；二者、於一切

【現代漢語翻譯】 現代漢語譯本 有十種功德。如果能將停止殺生的善根迴向阿耨多羅三藐三菩提（無上正等正覺），這個人不久就能證得無上智慧。當他成佛時，在他的國土裡，將會有遠離傷害、長壽的眾生來到那裡。

停止偷盜能獲得十種功德。哪十種呢？第一，具有大果報，能果斷決事；第二，所有的財物不與他人共有；第三，不與五家（指水、火、盜賊、官府、不肖子孫）共有；第四，眾人愛戴敬重，沒有厭倦；第五，在各處都沒有阻礙；第六，行走來去沒有畏懼；第七，樂於佈施；第八，不求財寶也能自然快速獲得；第九，得到的財物不會散失；第十，身壞命終后能往生善道。諸位仁者！這稱為停止偷盜所獲得的十種功德。如果能將停止偷盜的善根迴向阿耨多羅三藐三菩提，這個人不久就能證得無上智慧。當他成佛時，在他的國土裡，將充滿各種花果、樹林、衣服、瓔珞等莊嚴之物，以及珍奇寶物。

停止邪淫能獲得十種功德。哪十種呢？第一，能獲得諸根律儀，能果斷決事；第二，能安住于遠離慾望的清凈狀態；第三，不惱害他人；第四，眾人喜悅；第五，眾人樂觀；第六，能發起精進；第七，能看清生死的過患；第八，常樂於佈施；第九，常樂於求法；第十，身壞命終后能往生善道。諸位仁者！這稱為停止邪淫所獲得的十種功德。如果能將停止邪淫的善根迴向阿耨多羅三藐三菩提，這個人不久就能證得無上智慧。當他成佛時，在他的國土裡，不會有腥臭之氣，也沒有女性的生殖器官，不行淫慾，所有眾生都是化生。

停止妄語能獲得十種功德。哪十種呢？第一，眾人信任並擔保他所說的話；第二，對於一切

【English Translation】 English version There are ten merits. If one can dedicate the root of good from abstaining from killing towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), that person will soon attain unsurpassed wisdom. When that person becomes a Buddha, in that Buddha's land, there will be beings who are free from harm and have long lives, who will come to be born in that land.

Abstaining from stealing brings ten merits. What are the ten? First, one possesses great karmic results and can make decisive judgments; second, all possessions are not shared with others; third, not shared with the five families (referring to water, fire, thieves, government, and unworthy descendants); fourth, one is loved and respected by all, without any weariness; fifth, there are no obstacles in any direction; sixth, one walks without fear; seventh, one is happy to give; eighth, without seeking wealth, one naturally obtains it quickly; ninth, the wealth one obtains does not dissipate; tenth, after the body breaks and life ends, one is reborn in a good realm. O virtuous ones! These are called the ten merits of abstaining from stealing. If one can dedicate the root of good from abstaining from stealing towards Anuttara-samyak-sambodhi, that person will soon attain unsurpassed wisdom. When that person becomes a Buddha, in that Buddha's land, it will be filled with various flowers, fruits, forests, clothing, ornaments, and precious treasures.

Abstaining from sexual misconduct brings ten merits. What are the ten? First, one obtains the discipline of the senses and can make decisive judgments; second, one can abide in the purity of being free from desire; third, one does not harm others; fourth, one is pleasing to all; fifth, one is optimistic to all; sixth, one can generate diligence; seventh, one can see the faults of birth and death; eighth, one is always happy to give; ninth, one is always happy to seek the Dharma; tenth, after the body breaks and life ends, one is reborn in a good realm. O virtuous ones! These are called the ten merits of abstaining from sexual misconduct. If one can dedicate the root of good from abstaining from sexual misconduct towards Anuttara-samyak-sambodhi, that person will soon attain unsurpassed wisdom. When that person becomes a Buddha, in that Buddha's land, there will be no foul odors, no female reproductive organs, and no sexual activity; all beings will be born through transformation.

Abstaining from false speech brings ten merits. What are the ten? First, all people trust and vouch for what one says; second, regarding all

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處乃至諸天發言得中；三者、口出香氣如優缽羅花；四者、於人天中獨作證明；五者、眾人愛敬離諸疑惑；六者、常出實語；七者、心意清凈；八者、常無諂語言必應機；九者、常多歡喜；十者、身壞命終得生善道。諸仁者！是名休息妄語得十種功德。若能以此休息妄語善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人到菩提時，于彼國土無有生臭，眾妙寶香常滿其國。

「休息兩舌獲十種功德。何等為十？一者、身不可壞平等；二者、眷屬不可壞平等；三者、善友不壞平等；四者、信不壞平等；五者、法不壞平等；六者、威儀不壞平等；七者、奢摩他不壞平等；八者、三昧不壞平等；九者、忍不壞平等；十者、身壞命終得生善道。諸仁者！是名休息兩舌得十種功德。若能以此休息兩舌善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人到菩提時，于彼國土所有眷屬，一切魔怨及他朋黨所不能壞。

「休息惡口獲十種功德。何等為十？一者、得柔軟語；二者、捷利語；三者、合理語；四者、美潤語；五者、言必得中；六者、直語；七者、無畏語；八者、不敢輕陵語；九者、法語清辯；十者、身壞命終得生善道。諸仁者！是名休息惡口得十種功德。若能以此休息惡口善根迴向阿耨多羅三藐三菩提

【現代漢語翻譯】 現代漢語譯本 『乃至諸天發言得中』：說話時，即使在諸天之中也能恰如其分；『三者、口出香氣如優缽羅花』：口中散發出像優缽羅花（一種藍色蓮花）一樣的香氣；『四者、於人天中獨作證明』：在人天之中，能夠成為獨特的證明者；『五者、眾人愛敬離諸疑惑』：受到眾人的愛戴和尊敬，遠離各種疑惑；『六者、常出實語』：經常說真實的話；『七者、心意清凈』：內心清凈；『八者、常無諂語言必應機』：從不諂媚，說話總是恰如其分；『九者、常多歡喜』：經常充滿歡喜；『十者、身壞命終得生善道』：身體壞滅，生命終結后，能夠往生到善道。諸位仁者！這被稱為停止妄語所獲得的十種功德。如果能夠將這種停止妄語的善根迴向阿耨多羅三藐三菩提（無上正等正覺），這個人不久就能獲得無上智慧。當這個人證得菩提時，他的國土中不會有任何臭味，而是充滿各種美妙的寶香。 『休息兩舌獲十種功德。何等為十？』：停止兩舌（挑撥離間）會獲得十種功德。是哪十種呢？『一者、身不可壞平等』：身體具有不可破壞的平等性；『二者、眷屬不可壞平等』：眷屬具有不可破壞的平等性；『三者、善友不壞平等』：善友具有不可破壞的平等性；『四者、信不壞平等』：信仰具有不可破壞的平等性；『五者、法不壞平等』：佛法具有不可破壞的平等性；『六者、威儀不壞平等』：威儀具有不可破壞的平等性；『七者、奢摩他不壞平等』：奢摩他（止）具有不可破壞的平等性；『八者、三昧不壞平等』：三昧（定）具有不可破壞的平等性；『九者、忍不壞平等』：忍辱具有不可破壞的平等性；『十者、身壞命終得生善道』：身體壞滅，生命終結后，能夠往生到善道。諸位仁者！這被稱為停止兩舌所獲得的十種功德。如果能夠將這種停止兩舌的善根迴向阿耨多羅三藐三菩提，這個人不久就能獲得無上智慧。當這個人證得菩提時，他的國土中所有眷屬，一切魔怨以及其他朋黨都無法破壞。 『休息惡口獲十種功德。何等為十？』：停止惡口（粗語）會獲得十種功德。是哪十種呢？『一者、得柔軟語』：獲得柔軟的語言；『二者、捷利語』：獲得敏捷的語言；『三者、合理語』：獲得合理的語言；『四者、美潤語』：獲得優美流暢的語言；『五者、言必得中』：說話必定恰如其分；『六者、直語』：獲得正直的語言；『七者、無畏語』：獲得無畏的語言；『八者、不敢輕陵語』：獲得不被輕視的語言；『九者、法語清辯』：對於佛法能夠清晰辯論；『十者、身壞命終得生善道』：身體壞滅，生命終結后，能夠往生到善道。諸位仁者！這被稱為停止惡口所獲得的十種功德。如果能夠將這種停止惡口的善根迴向阿耨多羅三藐三菩提

【English Translation】 English version 'Even when speaking among the gods, one's words are appropriate'; 'Third, one's mouth emits a fragrance like the Utpala flower (a blue lotus)'; 'Fourth, one becomes a unique witness among humans and gods'; 'Fifth, one is loved and respected by all, free from doubts'; 'Sixth, one always speaks truthfully'; 'Seventh, one's mind is pure'; 'Eighth, one is never flattering, and one's words are always timely'; 'Ninth, one is always full of joy'; 'Tenth, after the body breaks and life ends, one is reborn in a good realm. O virtuous ones! These are called the ten merits of abstaining from false speech. If one can dedicate the merit of abstaining from false speech towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), that person will soon attain supreme wisdom. When that person attains Bodhi, there will be no foul odors in their land, but it will be filled with various wonderful and precious fragrances.' 'Abstaining from divisive speech brings ten merits. What are the ten?'; 'First, the body has indestructible equality'; 'Second, family members have indestructible equality'; 'Third, good friends have indestructible equality'; 'Fourth, faith has indestructible equality'; 'Fifth, the Dharma has indestructible equality'; 'Sixth, demeanor has indestructible equality'; 'Seventh, Samatha (calm abiding) has indestructible equality'; 'Eighth, Samadhi (meditative absorption) has indestructible equality'; 'Ninth, patience has indestructible equality'; 'Tenth, after the body breaks and life ends, one is reborn in a good realm. O virtuous ones! These are called the ten merits of abstaining from divisive speech. If one can dedicate the merit of abstaining from divisive speech towards Anuttara-samyak-sambodhi, that person will soon attain supreme wisdom. When that person attains Bodhi, all family members in their land, all demonic enemies, and other factions will be unable to destroy it.' 'Abstaining from harsh speech brings ten merits. What are the ten?'; 'First, one obtains gentle speech'; 'Second, one obtains quick and sharp speech'; 'Third, one obtains reasonable speech'; 'Fourth, one obtains beautiful and smooth speech'; 'Fifth, one's words are always appropriate'; 'Sixth, one obtains honest speech'; 'Seventh, one obtains fearless speech'; 'Eighth, one obtains speech that is not looked down upon'; 'Ninth, one has clear eloquence in the Dharma'; 'Tenth, after the body breaks and life ends, one is reborn in a good realm. O virtuous ones! These are called the ten merits of abstaining from harsh speech. If one can dedicate the merit of abstaining from harsh speech towards Anuttara-samyak-sambodhi'

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，是人不久得無上智。彼人到菩提時，于彼國土法聲充遍離諸惡語。

「休息綺語獲十種功德。何等為十？一者、天人愛敬；二者、明人隨喜；三者、常樂實事；四者、不為明人所嫌，共住不離；五者、聞言能領；六者、常得尊重愛敬；七者、常得愛樂阿蘭若處；八者、愛樂賢聖默然；九者、遠離惡人親近賢聖；十者、身壞命終得生善道。諸仁者！是名休息綺語得十種功德。若能以此休息綺語善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人得菩提時，于彼國土，端正眾生來生其國，強記不忘樂住離欲。

「休息貪慾獲十種功德。何等為十？一者、身根不缺；二者、口業清凈；三者、意不散亂；四者、得勝果報；五者、得大富貴；六者、眾人樂觀；七者、所得果報眷屬不可破壞；八者、常與明人相會；九者、不離法聲；十者、身壞命終得生善道。諸仁者！是名休息貪慾得十種功德。若能以此休息貪慾善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人得菩提時，于彼國土離於魔怨及諸外道。

「休息瞋恚獲十種功德。何等為十？一者、離一切瞋；二者、樂不積財；三者、眾聖喜樂；四者、常與賢聖相會；五者、得利益事；六者、顏容端正；七者、見眾生樂則生歡喜；八者、得於三昧；九

【現代漢語翻譯】 現代漢語譯本：這個人不久就能獲得無上智慧。當他證得菩提（覺悟）時，他的國土將充滿佛法之聲，遠離一切惡語。 停止綺語（花言巧語）能獲得十種功德。哪十種呢？第一，天人和人們都喜愛和尊敬他；第二，明智的人會隨喜讚歎他；第三，他總是喜歡真實的事；第四，他不會被明智的人嫌棄，能和他們一起居住而不分離；第五，他能理解所聽到的教誨；第六，他總是得到尊重和愛戴；第七，他總是喜歡居住在寂靜的阿蘭若（遠離塵囂的修行場所）；第八，他喜歡賢聖的沉默；第九，他遠離惡人，親近賢聖；第十，他身壞命終后能往生善道。諸位仁者！這便是停止綺語所獲得的十種功德。如果能將停止綺語的善根迴向阿耨多羅三藐三菩提（無上正等正覺），這個人不久就能獲得無上智慧。當他證得菩提時，他的國土將有端正的眾生來投生，他們記憶力強，不會遺忘，喜歡安住于遠離慾望的狀態。 停止貪慾能獲得十種功德。哪十種呢？第一，身體的器官不會殘缺；第二，口業清凈；第三，心意不會散亂；第四，能獲得殊勝的果報；第五，能獲得大富大貴；第六，眾人樂於見到他；第七，所獲得的果報和眷屬不會被破壞；第八，他總是能與明智的人相遇；第九，他不會遠離佛法之聲；第十，他身壞命終后能往生善道。諸位仁者！這便是停止貪慾所獲得的十種功德。如果能將停止貪慾的善根迴向阿耨多羅三藐三菩提，這個人不久就能獲得無上智慧。當他證得菩提時，他的國土將遠離魔怨和一切外道。 停止瞋恚能獲得十種功德。哪十種呢？第一，遠離一切瞋恨；第二，喜歡不積蓄財富；第三，眾聖都喜歡他；第四，他總是能與賢聖相遇；第五，能獲得利益的事；第六，容貌端正；第七，見到眾生快樂就生起歡喜心；第八，能獲得三昧（禪定）；第九

【English Translation】 English version: This person will soon attain unsurpassed wisdom. When that person reaches Bodhi (enlightenment), their land will be filled with the sound of Dharma, free from all evil speech. Abstaining from frivolous speech brings ten merits. What are the ten? First, gods and humans love and respect them; second, wise people rejoice in their actions; third, they always delight in truth; fourth, they are not disliked by the wise, and can live with them without separation; fifth, they can understand what they hear; sixth, they are always respected and loved; seventh, they always love to dwell in secluded Aranyas (places of practice away from the noise); eighth, they love the silence of the virtuous and noble; ninth, they stay away from evil people and draw near to the virtuous and noble; tenth, after their body breaks and life ends, they are reborn in a good realm. Noble ones! These are the ten merits of abstaining from frivolous speech. If one can dedicate the merit of abstaining from frivolous speech to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), that person will soon attain unsurpassed wisdom. When that person reaches Bodhi, their land will have beings of upright character who are born there, who have strong memories, do not forget, and love to dwell in a state free from desire. Abstaining from greed brings ten merits. What are the ten? First, their physical faculties are not deficient; second, their speech is pure; third, their mind is not scattered; fourth, they obtain superior rewards; fifth, they obtain great wealth and honor; sixth, people are happy to see them; seventh, the rewards and family they obtain cannot be destroyed; eighth, they always meet with wise people; ninth, they are not separated from the sound of Dharma; tenth, after their body breaks and life ends, they are reborn in a good realm. Noble ones! These are the ten merits of abstaining from greed. If one can dedicate the merit of abstaining from greed to Anuttara-samyak-sambodhi, that person will soon attain unsurpassed wisdom. When that person reaches Bodhi, their land will be free from demonic enemies and all heretics. Abstaining from anger brings ten merits. What are the ten? First, they are free from all anger; second, they delight in not accumulating wealth; third, all the sages are pleased with them; fourth, they always meet with the virtuous and noble; fifth, they obtain beneficial things; sixth, their appearance is upright; seventh, they rejoice when they see beings happy; eighth, they obtain Samadhi (meditative absorption); ninth

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者、得身口意光澤調柔；十者、身壞命終得生善道。諸仁者！是名休息瞋恚得十種功德。若能以此休息瞋恚善根迴向阿耨多羅三藐三菩提，是人不久得無上智。彼人得菩提時，于彼國土所有眾生悉得三昧，來生其國心極清凈。

「休息邪見獲十種功德。何等為十？一者、心性柔善朋侶賢良；二者、信有業報乃至奪命不起諸惡；三者、敬信三寶設為活命不信天神；四者、得於正見不怪異事，亦不簡擇良日吉時；五者、常生人天離諸惡道；六者、常樂福德明人讚譽；七者、棄俗禮儀常求聖道；八者、離斷常見入因緣法；九者、常與正趣正發心人共相會遇；十者、身壞命終得生善道。諸仁者！是名休息邪見得十種功德。若能以此休息邪見善根迴向阿耨多羅三藐三菩提，是人速滿六波羅蜜，于善凈佛土而成正覺。得菩提已，于彼佛土，功德智慧一切善根莊嚴眾生來生其國，不信天神離惡道畏，于彼命終還生善道。

「諸仁者！于彼行佈施清凈平等時，于戒休息殺生修平等行，具大清凈平等果報，得於長壽離諸怖畏。

「彼行佈施清凈平等時，于戒休息偷盜修平等行，具大清凈平等果報，不共他有，修一切善無有留難。

「彼行佈施清凈平等時，于戒休息邪淫修平等行，具大清凈平等果報，修習善根無

【現代漢語翻譯】 現代漢語譯本 『第一，身口意散發光澤，調和柔順；第二，身壞命終后能往生善道。諸位仁者！這稱為止息嗔恚所獲得的十種功德。如果能將這止息嗔恚的善根迴向阿耨多羅三藐三菩提（無上正等正覺），此人不久就能獲得無上智慧。此人證得菩提時，其國土所有眾生都能獲得三昧（禪定），來生其國時內心極其清凈。 『止息邪見能獲得十種功德。是哪十種呢？第一，心性柔和善良，朋友賢良；第二，相信業報，乃至被奪取生命也不會生起惡念；第三，敬信三寶（佛、法、僧），即使爲了活命也不會信仰天神；第四，獲得正見，不怪異事，也不選擇良辰吉日；第五，常生人天，遠離惡道；第六，常樂於福德，被明智之人讚譽；第七，拋棄世俗禮儀，常求聖道；第八，遠離斷見和常見，進入因緣法；第九，常與正行正發心的人相遇；第十，身壞命終后能往生善道。諸位仁者！這稱為止息邪見所獲得的十種功德。如果能將這止息邪見的善根迴向阿耨多羅三藐三菩提，此人能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），在清凈的佛土成就正覺。證得菩提后，在其佛土，功德智慧一切善根莊嚴眾生，來生其國，不信天神，遠離惡道怖畏，在那裡命終后還能往生善道。 『諸位仁者！當他行佈施清凈平等時，在戒律上止息殺生，修平等行，具足大清凈平等的果報，獲得長壽，遠離一切怖畏。 『當他行佈施清凈平等時，在戒律上止息偷盜，修平等行，具足大清凈平等的果報，不與他人共有，修一切善法沒有障礙。 『當他行佈施清凈平等時，在戒律上止息邪淫，修平等行，具足大清凈平等的果報，修習善根無有障礙。

【English Translation】 English version 『First, one's body, speech, and mind become radiant and gentle; second, after the body breaks and life ends, one is reborn in a good realm. Noble ones! This is called the ten merits of ceasing anger. If one can dedicate the merit of ceasing anger to Anuttara-samyak-sambodhi (supreme perfect enlightenment), this person will soon attain unsurpassed wisdom. When this person attains Bodhi, all sentient beings in that land will attain Samadhi (meditative absorption), and when they are reborn in that land, their minds will be extremely pure.』 『Ceasing wrong views brings ten merits. What are the ten? First, one's mind becomes gentle and kind, and one's companions are virtuous; second, one believes in karma, and even if one's life is taken, one does not generate evil thoughts; third, one reveres and believes in the Three Jewels (Buddha, Dharma, Sangha), and even for the sake of survival, one does not believe in gods; fourth, one attains right view, does not find strange things unusual, and does not choose auspicious days or times; fifth, one is always born in human or heavenly realms, and is far from evil paths; sixth, one is always happy with merit and virtue, and is praised by wise people; seventh, one abandons worldly rituals and always seeks the holy path; eighth, one is far from annihilationism and eternalism, and enters the law of dependent origination; ninth, one always meets people who are on the right path and have right aspirations; tenth, after the body breaks and life ends, one is reborn in a good realm. Noble ones! This is called the ten merits of ceasing wrong views. If one can dedicate the merit of ceasing wrong views to Anuttara-samyak-sambodhi, this person will quickly fulfill the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and attain perfect enlightenment in a pure Buddha land. After attaining Bodhi, in that Buddha land, the merits, wisdom, and all good roots will adorn sentient beings, who will be reborn in that land, not believe in gods, be far from the fear of evil paths, and after their lives end there, they will be reborn in good realms.』 『Noble ones! When one practices giving with purity and equality, and in precepts ceases killing, practicing equality, one possesses great purity and equal retribution, attains longevity, and is far from all fears.』 『When one practices giving with purity and equality, and in precepts ceases stealing, practicing equality, one possesses great purity and equal retribution, does not share with others, and practices all good without hindrance.』 『When one practices giving with purity and equality, and in precepts ceases sexual misconduct, practicing equality, one possesses great purity and equal retribution, and cultivates good roots without hindrance.』

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有留難，無邪淫念觀自他婦。

「彼行佈施清凈平等時，于戒休息妄語修平等行，具大清凈平等果報，不被譭謗，發心堅固如說修行，于天人中獨作證明，口出香氣如優缽羅花。

「彼行佈施清凈平等時，于戒休息兩舌修平等行，具大清凈平等果報，得不壞眷屬、丈夫眷屬、敬信眷屬。

「彼行佈施清凈平等時，于戒休息惡口修平等行，得微妙音不聞惡聲。

「彼行佈施清凈平等時。于戒休息綺語修平等行，具大清凈平等果報，發言得中、斷一切疑，眾生樂見。

「彼行佈施清凈平等時，于戒休息貪慾修平等行，具大清凈平等果報，受果報已還復能捨，受解脫果具大勢力。

「彼行佈施清凈平等時，于戒休息瞋恚修平等行，具大清凈平等果報，顏容端正眾人愛敬，為事無礙諸根不缺。

「彼行佈施清凈平等時，于戒休息邪見修平等行，具大清凈平等果報，正見國土正見家生，常值諸佛菩薩聲聞，見佛聞法供養眾僧。修菩提行，常不捨離清凈平等。

「諸仁者！此是戒清凈平等。以是戒清凈平等自莊嚴者，是人不久成佛功德，具足相好音聲清凈，降諸魔怨得清凈平等。是人不久得一切佛法，禪念慧行清凈大智大慈大悲，乃至能滿一切佛法清凈平等，是名世間戒行清凈

【現代漢語翻譯】 現代漢語譯本 如果遇到阻礙，也不會有邪淫的念頭，不會觀看其他人的妻子。 當他以清凈平等的心行佈施時，在戒律方面，他會停止妄語，修習平等之行，獲得清凈平等的巨大果報，不會受到誹謗，發心堅定，如所說的那樣修行，在天人之中獨自證明自己的修行，口中散發出像優缽羅花（utpala，一種藍色蓮花）一樣的香氣。 當他以清凈平等的心行佈施時，在戒律方面，他會停止兩舌，修習平等之行，獲得清凈平等的巨大果報，得到不會破散的眷屬、丈夫的眷屬、以及敬信的眷屬。 當他以清凈平等的心行佈施時，在戒律方面，他會停止惡口，修習平等之行，獲得微妙的聲音，聽不到惡劣的聲音。 當他以清凈平等的心行佈施時，在戒律方面，他會停止綺語，修習平等之行，獲得清凈平等的巨大果報，所說的話恰到好處，能斷除一切疑惑，眾生都樂於見到他。 當他以清凈平等的心行佈施時，在戒律方面，他會停止貪慾，修習平等之行，獲得清凈平等的巨大果報，在享受果報之後還能捨棄，獲得解脫的果報，具有強大的力量。 當他以清凈平等的心行佈施時，在戒律方面，他會停止嗔恚，修習平等之行，獲得清凈平等的巨大果報，容貌端正，眾人愛戴敬重，做事沒有障礙，諸根完好無缺。 當他以清凈平等的心行佈施時，在戒律方面，他會停止邪見，修習平等之行，獲得清凈平等的巨大果報，出生在具有正見的國土，出生在具有正見的家庭，常常遇到諸佛、菩薩、聲聞（sravaka，佛陀的弟子），見到佛，聽聞佛法，供養僧眾。修習菩提之行，常常不捨離清凈平等。 諸位仁者！這就是戒律的清凈平等。以這種戒律的清凈平等來莊嚴自己的人，不久就能成就佛的功德，具足相好，聲音清凈，降伏一切魔怨，獲得清凈平等。這個人不久就能獲得一切佛法，禪定、念、智慧、修行清凈，大智、大慈、大悲，乃至能夠圓滿一切佛法清凈平等，這就是世間戒行的清凈。

【English Translation】 English version If there are difficulties, there will be no thoughts of sexual misconduct, and one will not look at other people's wives. When he practices giving with a pure and equal mind, in terms of precepts, he will cease false speech, cultivate equal practice, obtain great pure and equal karmic results, not be slandered, have a firm resolve, practice as it is said, and alone bear witness to his practice among gods and humans, with a fragrance emanating from his mouth like an utpala (a blue lotus) flower. When he practices giving with a pure and equal mind, in terms of precepts, he will cease divisive speech, cultivate equal practice, obtain great pure and equal karmic results, and obtain indestructible family members, husband's family members, and respectful and faithful family members. When he practices giving with a pure and equal mind, in terms of precepts, he will cease harsh speech, cultivate equal practice, obtain a subtle voice, and not hear harsh sounds. When he practices giving with a pure and equal mind, in terms of precepts, he will cease frivolous speech, cultivate equal practice, obtain great pure and equal karmic results, his words will be appropriate, he will cut off all doubts, and beings will be happy to see him. When he practices giving with a pure and equal mind, in terms of precepts, he will cease greed, cultivate equal practice, obtain great pure and equal karmic results, and after enjoying the karmic results, he will still be able to give them up, obtain the karmic result of liberation, and have great power. When he practices giving with a pure and equal mind, in terms of precepts, he will cease anger, cultivate equal practice, obtain great pure and equal karmic results, his appearance will be dignified, he will be loved and respected by all, his actions will be unobstructed, and his faculties will be complete. When he practices giving with a pure and equal mind, in terms of precepts, he will cease wrong views, cultivate equal practice, obtain great pure and equal karmic results, be born in a country with right views, be born in a family with right views, often encounter Buddhas, Bodhisattvas, and Sravakas (Buddha's disciples), see the Buddha, hear the Dharma, and make offerings to the Sangha. He will cultivate the path of Bodhi and will never abandon pure equality. Noble ones! This is the pure equality of precepts. A person who adorns himself with this pure equality of precepts will soon achieve the merits of a Buddha, be endowed with excellent marks, have a pure voice, subdue all demonic enemies, and obtain pure equality. This person will soon obtain all the Buddha's teachings, meditation, mindfulness, wisdom, pure practice, great wisdom, great compassion, and great mercy, and will even be able to fulfill all the pure equality of the Buddha's teachings. This is called the purity of worldly precepts.

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平等處。

「諸仁者！于彼何者出世間戒行清凈平等處？若於戒三摩跋提信解行者，不依色陰持戒，不依受想行識陰持戒，不依眼，不依色，不依眼識，不依眼觸，不依眼觸因緣生、受愛取有生持戒，乃至不依意、不依法、不依意識，不依意觸不依意觸因緣生、受愛取有生持戒。不依地界持戒，不依水火風界持戒，不依無邊虛空入持戒，乃至不依非想非非想入持戒。不依欲界色界持戒，不依現世後世持戒，不依聲聞乘辟支佛乘一切種智持戒，不依聞不依禪不依智持戒，不依聽力、不依三昧力、不依陀羅尼力、不依忍力、不依有漏力、不依無漏力、不依有為界力、不依無為界力、不依善不善力、不依明闇力持戒。

「諸仁者！是名出世間戒清凈平等處，是名修戒梵路聖道，能入無上無畏大城，眾聖所依戒清凈平等，以護第一義清凈戒故，能入凈智。

「戒者是何義？譬如大鐵圍金剛山間熱惱之風，以山障故不令得至四天下。如是學聖清凈平等戒，愛熱之風修四念處故不令得起，以是義故名之為戒。譬如大鐵圍山間臭穢之風，以山障故不令得至四天下。如是護聖清凈平等戒。以四無所畏故愛取臭穢不令得起，以是義故名之為戒。譬如大鐵圍山間黑闇，以山障故不得至四天下。如是護聖清凈平等戒，無明

【現代漢語翻譯】 現代漢語譯本 平等之處。 『諸位仁者！在什麼情況下，可以達到出世間的戒行清凈平等之處呢？如果對於戒律的三摩跋提（專注）有信解並實踐的人，不依賴色陰（物質的聚集）持戒，不依賴受、想、行、識陰（感受、思維、意志、意識的聚集）持戒，不依賴眼根，不依賴色塵，不依賴眼識，不依賴眼觸，不依賴眼觸因緣所生之受、愛、取、有而持戒，乃至不依賴意根、不依賴法塵、不依賴意識，不依賴意觸，不依賴意觸因緣所生之受、愛、取、有而持戒。不依賴地界持戒，不依賴水、火、風界持戒，不依賴無邊虛空入（空無邊處定）持戒，乃至不依賴非想非非想入（非想非非想處定）持戒。不依賴欲界持戒，不依賴現世後世持戒，不依賴聲聞乘、辟支佛乘、一切種智（佛的智慧）持戒，不依賴聞、不依賴禪、不依賴智持戒，不依賴聽力、不依賴三昧力、不依賴陀羅尼力、不依賴忍力、不依賴有漏力、不依賴無漏力、不依賴有為界力、不依賴無為界力、不依賴善不善力、不依賴明暗力持戒。 『諸位仁者！這稱為出世間戒的清凈平等之處，這稱為修戒的梵路聖道，能夠進入無上無畏的大城，是眾聖所依的戒清凈平等，因為守護第一義的清凈戒，所以能夠進入清凈的智慧。 『戒的意義是什麼呢？譬如大鐵圍金剛山之間的熱惱之風，因為山的阻擋，不能到達四天下（四大洲）。同樣，學習聖者的清凈平等戒，愛慾熱惱之風因為修習四念處（身、受、心、法四種觀照）而不能生起，因此稱為戒。譬如大鐵圍山之間的臭穢之風，因為山的阻擋，不能到達四天下。同樣，守護聖者的清凈平等戒，因為四無所畏（佛的四種無畏懼的品質），愛取臭穢不能生起，因此稱為戒。譬如大鐵圍山之間的黑暗，因為山的阻擋，不能到達四天下。同樣，守護聖者的清凈平等戒，無明

【English Translation】 English version The Place of Equality. 『Noble ones! What is the place of pure and equal conduct in the transcendent realm? If one who has faith and practices in the Samadhi (concentration) of precepts, does not rely on the Rupa Skandha (form aggregate) to uphold precepts, does not rely on the Vedana, Samjna, Samskara, Vijnana Skandhas (feeling, perception, mental formations, consciousness aggregates) to uphold precepts, does not rely on the eye, does not rely on form, does not rely on eye consciousness, does not rely on eye contact, does not rely on the feeling, craving, grasping, and becoming arising from the conditions of eye contact to uphold precepts, and so on, does not rely on the mind, does not rely on Dharma, does not rely on mind consciousness, does not rely on mind contact, does not rely on the feeling, craving, grasping, and becoming arising from the conditions of mind contact to uphold precepts. Does not rely on the earth element to uphold precepts, does not rely on the water, fire, wind elements to uphold precepts, does not rely on the boundless space realm (the sphere of infinite space) to uphold precepts, and so on, does not rely on the neither perception nor non-perception realm (the sphere of neither perception nor non-perception) to uphold precepts. Does not rely on the desire realm to uphold precepts, does not rely on this life or the next life to uphold precepts, does not rely on the Sravaka vehicle, Pratyekabuddha vehicle, or the All-Knowing Wisdom (Buddha's wisdom) to uphold precepts, does not rely on hearing, does not rely on meditation, does not rely on wisdom to uphold precepts, does not rely on the power of hearing, does not rely on the power of Samadhi, does not rely on the power of Dharani, does not rely on the power of patience, does not rely on the power of defilements, does not rely on the power of non-defilements, does not rely on the power of the conditioned realm, does not rely on the power of the unconditioned realm, does not rely on the power of good or bad, does not rely on the power of light or darkness to uphold precepts. 『Noble ones! This is called the pure and equal place of transcendent precepts, this is called the holy path of Brahma in the practice of precepts, which can enter the supreme and fearless great city, the pure and equal precepts that all sages rely on. Because of protecting the pure precepts of the ultimate meaning, one can enter pure wisdom. 『What is the meaning of precepts? For example, the hot and vexing wind between the great iron mountain and the Vajra mountain, because of the mountain's obstruction, cannot reach the four continents. Likewise, learning the pure and equal precepts of the sages, the wind of craving and vexation cannot arise because of practicing the four foundations of mindfulness (mindfulness of body, feeling, mind, and phenomena), therefore it is called precepts. For example, the foul and stinking wind between the great iron mountain, because of the mountain's obstruction, cannot reach the four continents. Likewise, protecting the pure and equal precepts of the sages, because of the four fearlessnesses (the four qualities of fearlessness of a Buddha), the foulness of craving and grasping cannot arise, therefore it is called precepts. For example, the darkness between the great iron mountain, because of the mountain's obstruction, cannot reach the four continents. Likewise, protecting the pure and equal precepts of the sages, ignorance

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有為有漏相修七覺分故不令得起，以是義故名之為戒。離欲義是戒義，解脫義是戒義，休息義是戒義，無盡義是戒義，滅義是戒義，此諸句義名為戒義。諸仁者！是名有為無為戒清凈平等。若有世間沙門婆羅門，住此有為無為清凈平等戒者，彼人名為世間福田。若有于彼敬信尊重護持養育，給施衣服床褥臥具飲食湯藥一切所須，是人以此善根乃至於流轉時恒受勝報，速能得入無畏大城。

「諸仁者！于彼何者忍清凈平等？忍有二種：一者、舍忍；二者、息怒忍。

「諸仁者！于彼何者舍忍？若有眾生，求一切樂息一切苦，是名舍忍清凈平等。若復有人求樂離苦，彼人觀於三界一切苦道煩惱毒熱，唯除聖人，是人為己利故生大怖畏。如是怖畏，觀於三界一切熾然，為諸煩惱大火所燒，一一眾生為諸苦害，驅馳流轉不能自脫。如彼為苦所逼未得解脫，我亦如是為苦所逼。以何方便能自脫苦？即作是念：『不以餘事，我以舍忍解脫諸苦令具諸樂。』作是念已，即便起發，以忍知足，能捨種種資身之具，所謂飲食、衣服、臥具、屋宅、象馬、車乘，隨其所須皆悉給與。是人以忍佈施欲滅諸苦，是人數數修忍知足，住時能行舍施於正，趣正行人應往其所，親近供養隨順其教，以供養故如是如是聞于種種生死過患涅槃

利益。是人或於聲聞乘發心，或於緣覺乘發心，或於大乘發心，為己樂故，復增忍知足護養眾生，是名舍忍清凈平等。乃至舍外資財及自己樂，忍受諸苦令他得樂，是名舍忍清凈平等。

「若見乞人種種形色，種種威儀、種種音聲、種種瞋怒、種種罵辱、種種欺陵、種種粗穬不喜之言，來從求索，是人如是如是，心未調柔，瞋恚未凈，未住凈忍。彼作是念：『誰能勝我？何以故？彼食血肉諸惡夜叉、羅剎、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那等，未聞生死苦惱涅槃功德，不觀後世畏眾苦所惱，未得解脫一切諸苦。何以故？彼等離善知識不聞正法，故在生死為苦所溺。我已數數得聞生死苦惱涅槃功德，觀後世畏勤息諸苦，近善知識得聞正法。我今欲度生死沉溺，何故起瞋？是故我應作是思惟，罵辱音聲及諸違事皆悉如風，我當棄捨不應起瞋。』

「如是于諸眾生欲舍種種想，一切文字語言分別皆悉如風。于諸眾生離種種想，修忍清凈平等。是人數數于諸眾生，舍種種想一切文字分別想，修忍清凈平等。如是如是，是人心則住忍清凈平等得喜得凈。如是如是，是人修四無礙——法無礙、義無礙、辭無礙、樂說無礙。是人數數修法無礙乃至樂說無礙，是人則能捨身皮肉筋骨眼耳鼻舌手足頭等所愛之命。

【現代漢語翻譯】 現代漢語譯本 利益。如果有人發心于聲聞乘（Śrāvakayāna，小乘佛教），或者發心于緣覺乘（Pratyekabuddhayāna，獨覺乘），或者發心于大乘（Mahāyāna，菩薩乘），爲了自己的快樂，又增長忍耐、知足，護養眾生，這叫做舍忍清凈平等。乃至捨棄身外資財以及自己的快樂，忍受各種痛苦，使他人得到快樂，這叫做舍忍清凈平等。 如果見到乞丐有各種各樣的形貌、各種各樣的威儀、各種各樣的聲音、各種各樣的嗔怒、各種各樣的謾罵侮辱、各種各樣的欺凌、各種各樣粗魯不悅的話語，前來乞求，這個人如果這樣這樣，內心沒有調柔，嗔恚沒有清凈，沒有安住于清凈的忍辱。他會這樣想：『誰能勝過我？為什麼呢？那些吃血肉的各種惡夜叉（Yakṣa，一種鬼神）、羅剎（Rākṣasa，惡鬼）、鳩槃茶（Kumbhāṇḍa，守宮神）、餓鬼（Preta，鬼道眾生）、毗舍遮（Piśāca，食人鬼）、富單那（Pūtana，臭餓鬼）、迦吒富單那（Kaṭapūtana，極臭餓鬼）等，沒有聽聞過生死苦惱和涅槃的功德，不觀察後世畏懼各種痛苦的困擾，沒有得到解脫一切痛苦。為什麼呢？他們遠離善知識，沒有聽聞正法，所以在生死中被痛苦所淹沒。我已經多次聽聞過生死苦惱和涅槃的功德，觀察後世畏懼，勤奮地止息各種痛苦，親近善知識，聽聞正法。我現在想要度脫生死的沉溺，為什麼還要生起嗔恨呢？因此我應當這樣思惟，謾罵侮辱的聲音以及各種違逆的事情都像風一樣，我應當捨棄，不應該生起嗔恨。』 像這樣對於眾生想要捨棄各種各樣的想法，一切文字語言的分別都像風一樣。對於眾生，遠離各種各樣的想法，修習忍辱的清凈平等。這個人多次對於眾生，捨棄各種各樣的想法，一切文字分別的想法，修習忍辱的清凈平等。像這樣像這樣，這個人的心就安住于忍辱的清凈平等，得到喜悅和清凈。像這樣像這樣，這個人修習四無礙——法無礙（Dharma-pratisaṃvid，通達佛法）、義無礙（Artha-pratisaṃvid，通達義理）、辭無礙（Nirukti-pratisaṃvid，通達語言）、樂說無礙（Pratibhāna-pratisaṃvid，通達辯才）。這個人多次修習法無礙乃至樂說無礙，這個人就能捨棄身體的皮肉筋骨眼耳鼻舌手足頭等所珍愛的生命。

【English Translation】 English version Benefit. If a person develops the aspiration for the Śrāvakayāna (the Vehicle of Hearers), or develops the aspiration for the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), or develops the aspiration for the Mahāyāna (the Great Vehicle), for the sake of their own happiness, they further increase patience, contentment, and the protection of sentient beings. This is called the purity and equality of giving up patience. Furthermore, giving up external wealth and one's own happiness, enduring all kinds of suffering to bring happiness to others, this is called the purity and equality of giving up patience. If one sees beggars with various appearances, various demeanors, various voices, various angers, various insults, various deceits, various rude and unpleasant words, coming to beg, if this person is like this, their mind is not yet tamed, their anger is not yet purified, and they have not yet abided in pure patience. They would think: 'Who can surpass me? Why is that? Those who eat flesh and blood, such as various evil Yakṣas (a type of spirit), Rākṣasas (demons), Kumbhāṇḍas (a type of spirit), Pretas (hungry ghosts), Piśācas (flesh-eating demons), Pūtanas (foul-smelling ghosts), Kaṭapūtanas (extremely foul-smelling ghosts), etc., have not heard of the suffering of birth and death and the merits of Nirvana, do not observe the fear of suffering in the next life, and have not attained liberation from all suffering. Why is that? They are far from good teachers, have not heard the true Dharma, and therefore are drowned in suffering in the cycle of birth and death. I have repeatedly heard of the suffering of birth and death and the merits of Nirvana, observe the fear of the next life, diligently cease all suffering, draw near to good teachers, and hear the true Dharma. Now I want to cross over the drowning of birth and death, why should I still generate anger? Therefore, I should think like this, the sounds of insults and all adverse matters are like the wind, I should abandon them and not generate anger.' Like this, towards all sentient beings, one wishes to abandon all kinds of thoughts, all distinctions of words and language are like the wind. Towards all sentient beings, one is free from all kinds of thoughts, cultivating the purity and equality of patience. This person repeatedly towards all sentient beings, abandons all kinds of thoughts, all thoughts of verbal distinctions, cultivating the purity and equality of patience. Like this, like this, this person's mind abides in the purity and equality of patience, attaining joy and purity. Like this, like this, this person cultivates the four unobstructed knowledges—unobstructed knowledge of the Dharma (Dharma-pratisaṃvid), unobstructed knowledge of meaning (Artha-pratisaṃvid), unobstructed knowledge of language (Nirukti-pratisaṃvid), and unobstructed knowledge of eloquence (Pratibhāna-pratisaṃvid). This person repeatedly cultivates unobstructed knowledge of the Dharma up to unobstructed knowledge of eloquence, this person can then give up their body, skin, flesh, tendons, bones, eyes, ears, nose, tongue, hands, feet, head, and other cherished life.

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是菩薩摩訶薩修分別無分別忍清凈平等，是名菩薩舍忍清凈平等。

「諸仁者！于彼何者息怒忍清凈平等？

「諸仁者！若菩薩摩訶薩，能於一切言語音聲文字，舍分別想；及一切色身形相，舉動威儀，去來意業戲笑，舍分別想；亦舍一切愛取所攝，不求果報離於苦樂，無分別想；乃至於己身命分別無分別想，得住第一義忍清凈平等。譬如虛空，于明於闇不瞋不喜不分別；如是菩薩摩訶薩住第一義忍清凈平等，一切有為行戲笑，言語文字形色苦受樂受，離分別，分別不瞋不喜。菩薩于彼眾生離分別想，得住第一義忍清凈平等。

「譬如虛空不動不正遍動、不震不正遍震；如是菩薩摩訶薩，於一切業有為諸行，身心不動不正遍動，亦復不震不正遍震。

「譬如虛空清凈離垢；如是菩薩摩訶薩，住第一義忍清凈平等，于彼一切有為身心，善得清凈。

「譬如虛空長養一切眾生；如是菩薩摩訶薩住第一義忍清凈平等，養育一切眾生。

「譬如虛空不為劫火所能燒壞，不為劫水劫風所壞；如是菩薩摩訶薩若住第一義忍清凈平等，乃至未到無上菩提，不為貪瞋癡等毀壞其心。

「譬如清凈虛空十五日夜極圓滿月普放冷光，令熱惱眾生身心涼樂；如是菩薩摩訶薩住第一義忍清凈平等，

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）修習分別和無分別的忍辱，達到清凈平等，這稱為菩薩捨棄忍辱的清凈平等。 『諸位仁者！在那些方面，息怒的忍辱能達到清凈平等呢？』 『諸位仁者！如果菩薩摩訶薩能夠對一切言語音聲文字，捨棄分別的念頭；以及對一切色身形相、舉動威儀、來去意業、戲笑，捨棄分別的念頭；也捨棄一切愛取所攝，不求果報，遠離苦樂，沒有分別的念頭；乃至對自己身命的分別和無分別的念頭，都能安住于第一義忍的清凈平等。譬如虛空，對於光明和黑暗不嗔不喜，沒有分別；如此，菩薩摩訶薩安住于第一義忍的清凈平等，對於一切有為的行為、戲笑、言語文字、形色、苦受樂受，都遠離分別，分別時也不嗔不喜。菩薩對於眾生也遠離分別的念頭，就能安住于第一義忍的清凈平等。 『譬如虛空不動搖，不偏斜地動搖，不震動，不偏斜地震動；如此，菩薩摩訶薩對於一切業的有為諸行，身心不動搖，不偏斜地動搖，也不震動，不偏斜地震動。』 『譬如虛空清凈沒有污垢；如此，菩薩摩訶薩安住于第一義忍的清凈平等，對於一切有為的身心，都能善得清凈。』 『譬如虛空長養一切眾生；如此，菩薩摩訶薩安住于第一義忍的清凈平等，養育一切眾生。』 『譬如虛空不會被劫火所燒壞，也不會被劫水劫風所破壞；如此，菩薩摩訶薩如果安住于第一義忍的清凈平等，乃至未達到無上菩提（無上的覺悟），都不會被貪嗔癡等煩惱毀壞其心。』 『譬如清凈的虛空在十五日夜晚，極圓滿的月亮普放清涼的光芒，使熱惱的眾生身心感到清涼快樂；如此，菩薩摩訶薩安住于第一義忍的清凈平等，』

【English Translation】 English version: A Bodhisattva Mahasattva (a great Bodhisattva) cultivates forbearance with and without discrimination, achieving pure equality, which is called the pure equality of a Bodhisattva's relinquishing forbearance. 'Noble ones! In what aspects does the forbearance of pacifying anger achieve pure equality?' 'Noble ones! If a Bodhisattva Mahasattva can relinquish the thought of discrimination towards all speech, sounds, and words; and towards all forms, appearances, movements, deportments, comings and goings, mental activities, and laughter, relinquish the thought of discrimination; also relinquish all that is encompassed by attachment and grasping, not seeking rewards, being free from suffering and pleasure, without the thought of discrimination; even towards the thought of discrimination and non-discrimination regarding one's own life, one can abide in the pure equality of the first principle of forbearance. Just like space, which neither hates nor likes, nor discriminates towards light and darkness; likewise, a Bodhisattva Mahasattva abides in the pure equality of the first principle of forbearance, and towards all conditioned actions, laughter, speech, words, forms, suffering, and pleasure, is free from discrimination, and when discriminating, neither hates nor likes. A Bodhisattva also relinquishes the thought of discrimination towards sentient beings, and can abide in the pure equality of the first principle of forbearance.' 'Just like space, which does not move, does not move unevenly, does not shake, and does not shake unevenly; likewise, a Bodhisattva Mahasattva, towards all actions of conditioned phenomena, the body and mind do not move, do not move unevenly, do not shake, and do not shake unevenly.' 'Just like space, which is pure and free from defilement; likewise, a Bodhisattva Mahasattva, abiding in the pure equality of the first principle of forbearance, can achieve purity in all conditioned body and mind.' 'Just like space, which nurtures all sentient beings; likewise, a Bodhisattva Mahasattva, abiding in the pure equality of the first principle of forbearance, nurtures all sentient beings.' 'Just like space, which cannot be burned by the fire of a kalpa (an eon), nor destroyed by the water or wind of a kalpa; likewise, if a Bodhisattva Mahasattva abides in the pure equality of the first principle of forbearance, until reaching Anuttara-samyak-sambodhi (supreme enlightenment), the mind will not be destroyed by afflictions such as greed, hatred, and delusion.' 'Just like the pure space on the fifteenth night, the full moon emits cool light, bringing coolness and joy to the body and mind of sentient beings suffering from heat; likewise, a Bodhisattva Mahasattva, abiding in the pure equality of the first principle of forbearance,'

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以身口威儀休息眾生諸煩惱熱。

「譬如清凈虛空十五日夜極圓滿月，眾星圍繞，臨四天下光明照耀；如是菩薩摩訶薩住第一義忍清凈平等，隨所住處，常為天、龍乃至迦吒富單那等之所圍繞，暉顯照曜。

「譬如清凈虛空十五日夜極圓滿月照海島上，月愛摩尼從彼珠中流出大水能滿大海；如是菩薩摩訶薩住第一義忍清凈平等，所有天、龍、夜叉、羅剎、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，粗穬瞋惡無有慈愍，于諸眾生不觀後世畏，是菩薩以第一義忍清凈平等，放勝光明，照耀一切天、龍、夜叉、羅剎乃至迦吒富單那等，以是令彼天、龍、夜叉乃至迦吒富單那等悉得清凈善心，于諸眾生起慈悲心、利益心，休息眾生苦惱心、令住一切樂心、觀後世畏心、離一切噁心、於一切善法起大精勤心，以是彼等極得清凈心，乃至於一切善法發大勇猛心。彼等次第漸離一切不善，悉得充足一切善根，能滿大涅槃海。

「諸仁者！汝等應當觀此菩薩，雖未至究竟，以住第一義忍清凈平等故，已得超過聲聞緣覺，以第一義忍成熟眾生。如我昔作忍辱仙人，常在林中食諸甘果。時有國王名曰迦利，支解我身而為八段。我于彼時以能善修第一義忍故，從所割處流出白乳，以是忍辱苦行因緣，成熟無量億那由他

【現代漢語翻譯】 現代漢語譯本 以身口的行為舉止來平息眾生的各種煩惱和熱惱。 『譬如清凈的虛空，在十五的夜晚，月亮極度圓滿，眾星環繞，照耀著整個四天下，光明普照；菩薩摩訶薩也是如此，安住于第一義忍的清凈平等之中，無論住在哪裡，都常被天、龍乃至迦吒富單那（一種惡鬼）等圍繞，光輝顯耀。 『譬如清凈的虛空，在十五的夜晚，極度圓滿的月亮照耀著海島，月愛摩尼（一種寶珠）從那珠中流出大量的水，能夠充滿大海；菩薩摩訶薩也是如此，安住于第一義忍的清凈平等之中，所有天、龍、夜叉、羅剎、鳩槃茶（一種惡鬼）、餓鬼、毗舍遮（一種惡鬼）、富單那（一種惡鬼）、迦吒富單那，他們粗暴、嗔怒、邪惡，沒有慈悲憐憫，對於眾生不考慮來世的畏懼，這位菩薩以第一義忍的清凈平等，放出殊勝的光明，照耀一切天、龍、夜叉、羅剎乃至迦吒富單那等，因此使得那些天、龍、夜叉乃至迦吒富單那等都得到清凈的善心，對於眾生生起慈悲心、利益心，平息眾生的苦惱心，使他們安住於一切快樂的心，考慮來世的畏懼心，遠離一切噁心，對於一切善法生起大精進心，因此他們極度得到清凈的心，乃至對於一切善法發起大勇猛心。他們逐漸地遠離一切不善，都得到充足的一切善根，能夠充滿大涅槃海。 『諸位仁者！你們應當觀察這位菩薩，雖然還沒有達到究竟，因為安住于第一義忍的清凈平等，已經超越了聲聞緣覺，以第一義忍來成熟眾生。就像我過去作為忍辱仙人時，常常在林中食用各種甘甜的果實。當時有一位國王名叫迦利，他肢解我的身體，將我分成八段。我在那時因為能夠很好地修習第一義忍，所以從被割開的地方流出白色的乳汁，因為這種忍辱苦行的因緣，成熟了無量億那由他（極大的數量單位）的眾生。』

【English Translation】 English version Using the demeanor of body and speech to pacify all the afflictions and heat of sentient beings. 'It is like the clear and pure void, on the fifteenth night, the moon is extremely full, surrounded by stars, illuminating the entire four continents with its radiant light; similarly, the Bodhisattva Mahasattva dwells in the pure equality of the first principle of forbearance, and wherever they reside, they are always surrounded by Devas, Nagas, and even Kataputanas (a type of evil spirit), shining with brilliance. 'It is like the clear and pure void, on the fifteenth night, the extremely full moon illuminates the islands in the sea, and the Moon-Loving Mani (a type of jewel) emits a great amount of water from that jewel, capable of filling the ocean; similarly, the Bodhisattva Mahasattva dwells in the pure equality of the first principle of forbearance, and all the Devas, Nagas, Yakshas, Rakshasas, Kumbhandas (a type of evil spirit), Pretas, Pisacas (a type of evil spirit), Putanas (a type of evil spirit), and Kataputanas, who are coarse, angry, and evil, without compassion or mercy, and who do not consider the fear of the afterlife for sentient beings, this Bodhisattva, with the pure equality of the first principle of forbearance, emits superior light, illuminating all the Devas, Nagas, Yakshas, Rakshasas, and even Kataputanas, thus causing those Devas, Nagas, Yakshas, and even Kataputanas to obtain pure and virtuous minds, to generate compassion and the desire to benefit sentient beings, to pacify the suffering minds of sentient beings, to enable them to dwell in all happiness, to consider the fear of the afterlife, to abandon all evil minds, and to generate great diligence towards all virtuous dharmas. Therefore, they obtain extremely pure minds, and even generate great courage towards all virtuous dharmas. They gradually abandon all unwholesome actions, and all obtain sufficient wholesome roots, capable of filling the great ocean of Nirvana. 'Dear ones! You should observe this Bodhisattva, although they have not yet reached the ultimate, because they dwell in the pure equality of the first principle of forbearance, they have already surpassed the Sravakas and Pratyekabuddhas, and they mature sentient beings with the first principle of forbearance. Just as I was once the Forbearance Immortal, I often ate sweet fruits in the forest. At that time, there was a king named Kali, who dismembered my body into eight pieces. At that time, because I was able to cultivate the first principle of forbearance well, white milk flowed from the places where I was cut, and because of this cause of forbearance and ascetic practice, countless billions of nayutas (an extremely large unit of quantity) of sentient beings were matured.'

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百千天、龍、夜叉、羅剎、乾闥婆、阿修羅、緊那羅、摩睺羅伽、伽樓羅、餓鬼、毗舍遮、富單、那迦吒富單那等。彼時無量億那由他百千人非人等，悉發阿耨多羅三藐三菩提心。我昔為人生非難處，作此苦行不足為難。

「諸仁者！汝等諦聽。如我往昔生在難處，受于兔身止住林中，為令仙人得於食故，即自踴身投大火聚。以能善修第一義忍清凈平等故，令彼火聚變成蓮池，凈水盈滿。我于爾時臥花臺上，以是苦行因緣，令此三千大千世界六種震動。爾時無量釋梵四王、天、龍、夜叉乃至迦吒富單那等，及諸仙人人非人等，以種種供具供養於我，作是愿言：『汝得阿耨多羅三藐三菩提時，當與我等授阿耨多羅三藐三菩提記。』我昔兔身，以能善修第一義忍清凈平等，是忍不共聲聞緣覺。我于往昔作兔身時，梵釋天王、護世四王、天、龍、夜叉乃至人、非人等，悉以種種香花、涂香、末香、種種寶、珠寶、幢幡蓋、眾妙音樂，尊重讚歎，生未曾有，而作供養，今阿羅漢之所無也。諸仁者！如是菩薩，善修第一義忍清凈平等。

「諸仁者！是第一義忍清凈平等，是何句義？第一義者，謂到生死彼岸故名第一義。忍者，見三界陰究竟空，及見一切界入究竟空，故名為忍。清凈者，謂以聖慧除凈三界諸煩惱道業

【現代漢語翻譯】 現代漢語譯本：百千天（deva）、龍（nāga）、夜叉（yakṣa）、羅剎（rākṣasa）、乾闥婆（gandharva）、阿修羅（asura）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、伽樓羅（garuḍa）、餓鬼（preta）、毗舍遮（piśāca）、富單那（pūtana）、迦吒富單那（katapūtana）等。那時，無量億那由他百千人非人等，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。我過去生在難以修行的地方，所做的這些苦行並不算什麼難事。 『諸位仁者！你們仔細聽。就像我過去生在艱難之處，受生為兔身，住在林中，爲了讓仙人得到食物，就自己跳入大火堆中。因為能夠很好地修習第一義忍（paramārtha-kṣānti，勝義忍）的清凈平等，使得那火堆變成了蓮花池，充滿了清凈的水。那時我躺在蓮花臺上，因為這個苦行的因緣，使得這個三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu）發生了六種震動。當時，無量的釋（śakra）、梵（brahman）、四王天（caturmahārājika）、天、龍、夜叉乃至迦吒富單那等，以及各位仙人、人和非人等，用各種供品供養我，並許願說：『您證得阿耨多羅三藐三菩提時，應當為我們授記阿耨多羅三藐三菩提。』我過去身為兔身時，因為能夠很好地修習第一義忍的清凈平等，這種忍是聲聞（śrāvaka）和緣覺（pratyekabuddha）所不具備的。我過去做兔身時，梵釋天王、護世四王、天、龍、夜叉乃至人、非人等，都用各種香花、涂香、末香、各種寶物、珠寶、幢幡蓋、美妙的音樂，尊重讚歎，生起前所未有的歡喜，並進行供養，這是現在的阿羅漢（arhat）所沒有的。諸位仁者！菩薩就是這樣，善於修習第一義忍的清凈平等。 『諸位仁者！這第一義忍的清凈平等，是什麼意思呢？第一義，是指到達生死彼岸，所以稱為第一義。忍，是指見到三界（traidhātuka）的五陰（skandha）究竟是空，以及見到一切界入究竟空，所以稱為忍。清凈，是指用聖慧（ārya-prajñā）清除三界的一切煩惱道業。

【English Translation】 English version: Hundreds of thousands of devas (gods), nāgas (dragons), yakṣas (nature spirits), rākṣasas (demons), gandharvas (celestial musicians), asuras (demigods), kiṃnaras (mythical beings), mahoragas (great serpents), garuḍas (mythical birds), pretas (hungry ghosts), piśācas (flesh-eating demons), pūtanas (evil spirits), katapūtanas (another type of evil spirit), and others. At that time, countless billions of nayutas (a large number) of hundreds of thousands of humans and non-humans all generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). In my past lives, I was born in difficult places, and the ascetic practices I undertook were not difficult. 『Virtuous ones! Listen carefully. Just as in my past lives, I was born in a difficult place, taking the form of a rabbit, living in the forest. To provide food for the hermits, I threw myself into a great fire. Because I was able to cultivate the pure equality of paramārtha-kṣānti (the ultimate patience), that fire turned into a lotus pond, filled with pure water. At that time, I lay on a lotus platform, and because of this ascetic practice, the trisāhasra-mahāsāhasra-loka-dhātu (three thousand great thousand world system) shook in six ways. At that time, countless Śakras (Indra), Brahmans, Caturmahārājikas (Four Heavenly Kings), devas, nāgas, yakṣas, and even katapūtanas, as well as hermits, humans, and non-humans, offered me various gifts and made this vow: 『When you attain anuttarā-samyak-saṃbodhi, you should give us the prediction of anuttarā-samyak-saṃbodhi.』 In my past life as a rabbit, because I was able to cultivate the pure equality of paramārtha-kṣānti, this patience is not shared by śrāvakas (hearers) and pratyekabuddhas (solitary realizers). When I was a rabbit in the past, the Brahma and Śakra kings, the Four Guardian Kings, devas, nāgas, yakṣas, and even humans and non-humans, all offered various fragrant flowers, scented ointments, powdered incense, various treasures, jewels, banners, canopies, and wonderful music, with respect and praise, generating unprecedented joy, and making offerings, which is something that present-day arhats (enlightened beings) do not have. Virtuous ones! This is how bodhisattvas cultivate the pure equality of paramārtha-kṣānti. 『Virtuous ones! What is the meaning of this pure equality of paramārtha-kṣānti? Paramārtha (ultimate meaning) refers to reaching the other shore of birth and death, hence it is called paramārtha. Kṣānti (patience) refers to seeing that the five skandhas (aggregates) of the traidhātuka (three realms) are ultimately empty, and seeing that all realms enter into ultimate emptiness, hence it is called patience. Pure refers to using ārya-prajñā (noble wisdom) to purify all the afflictions and karmic paths of the three realms.』

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道苦道，故名清凈。平等者，謂以聖慧如實知一切三界行、一切法性如如實際，如實知非如實際、非非如實際，斷一切煩惱道，故名平等。諸仁者！是名菩薩第一義忍清凈平等。

「諸仁者！于彼何者精進清凈平等？以精進能與佈施清凈平等作因，是名精進清凈平等。乃至以精進能與般若清凈平等作因，是名精進清凈平等。以精進能捨一切見，以精進能與四念處清凈平等作因。以精進能超過一切聲聞緣覺，以精進能與四正勤四如意足作因。以精進能捨一切煩惱，以精進能與四攝事、四無礙辯、四梵住、四無色定、五根五力、七覺分、八聖道分、九次第定、如來十力、十二善有支、十八不共法作因。以精進能與大慈大悲般若清凈平等作因，是名精進清凈平等。以精進能與成熟眾生清凈平等作因，是名精進清凈平等。以精進為集無量佛法種種善根，乃至能集無量方便智無量勝愿，習無量功德智慧，與無量種種眾生有生取作因，是名精進清凈平等。

「以精進居兜率天宮，觀其時節一生補處，乃至以精進舍彼宮殿，了了知入母胎，乃至以精進於藍毗尼林，從母右脅安隱而出，乃至以精進行於七步，震動大地諸山大海，乃至以精進受難陀憂波難陀龍王灌水洗浴，乃至以精進童子游戲示現一切工巧，乃至以精進處在

【現代漢語翻譯】 現代漢語譯本：

說道的苦諦，因此名為清凈。平等，是指以聖慧如實地知曉一切三界（欲界、色界、無色界）的行、一切法的本性如如實際（真如實相），如實地知曉非如實際、非非如實際，斷除一切煩惱的道，因此名為平等。諸位仁者！這名為菩薩第一義忍的清凈平等。 諸位仁者！在那些方面，精進的清凈平等是什麼呢？以精進能夠作為佈施清凈平等的因，這名為精進清凈平等。乃至以精進能夠作為般若（智慧）清凈平等的因，這名為精進清凈平等。以精進能夠捨棄一切見解，以精進能夠作為四念處（身念處、受念處、心念處、法念處）清凈平等的因。以精進能夠超越一切聲聞（聽聞佛法而得解脫者）緣覺（獨自悟道者），以精進能夠作為四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲如意足、精進如意足、心如意足、觀如意足）的因。以精進能夠捨棄一切煩惱，以精進能夠作為四攝事（佈施、愛語、利行、同事）、四無礙辯（法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯）、四梵住（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）、九次第定（從初禪到滅盡定）、如來十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力）、十二善有支（無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死）、十八不共法（如來獨有的十八種功德）的因。以精進能夠作為大慈大悲般若清凈平等的因，這名為精進清凈平等。以精進能夠作為成熟眾生清凈平等的因，這名為精進清凈平等。以精進為集聚無量佛法種種善根，乃至能夠集聚無量方便智、無量殊勝愿，修習無量功德智慧，與無量種種眾生有生起作為因，這名為精進清凈平等。 以精進居住在兜率天宮（欲界天之一，彌勒菩薩的居所），觀察時節，作為一生補處（下一世將成佛的菩薩），乃至以精進捨棄那宮殿，明瞭地知道進入母胎，乃至以精進在藍毗尼林（佛陀誕生地），從母親右脅安穩地出生，乃至以精進行走七步，震動大地諸山大海，乃至以精進接受難陀（Nanda）憂波難陀（Upananda）龍王灌水洗浴，乃至以精進童子游戲，示現一切工巧，乃至以精進處在

【English Translation】 English version:

The suffering of the path is spoken of, hence it is called purity. Equality means to truly know with sacred wisdom all the actions of the three realms (desire realm, form realm, formless realm), the nature of all dharmas as the suchness of reality (tathata), to truly know what is not the suchness of reality, and what is not not the suchness of reality, to sever the path of all afflictions, hence it is called equality. O virtuous ones! This is called the purity and equality of the Bodhisattva's first meaning of forbearance. O virtuous ones! In what aspects is the purity and equality of diligence? With diligence, one can create the cause for the purity and equality of giving, this is called the purity and equality of diligence. Even with diligence, one can create the cause for the purity and equality of prajna (wisdom), this is called the purity and equality of diligence. With diligence, one can abandon all views, and with diligence, one can create the cause for the purity and equality of the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas). With diligence, one can surpass all Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and with diligence, one can create the cause for the four right efforts (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen) and the four bases of psychic power (desire, effort, mind, and investigation). With diligence, one can abandon all afflictions, and with diligence, one can create the cause for the four means of gathering (giving, kind speech, beneficial action, and cooperation), the four unobstructed eloquences (eloquence in dharma, eloquence in meaning, eloquence in language, and eloquence in joyful speech), the four Brahma abodes (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, and sphere of neither perception nor non-perception), the five roots (faith, diligence, mindfulness, concentration, and wisdom), the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (discrimination of dharmas, diligence, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the nine successive abidings (from the first dhyana to the cessation of feeling and perception), the ten powers of the Tathagata (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various meditative states, power of knowing the different faculties of beings, power of knowing the various inclinations of beings, power of knowing the various realms, power of knowing the path leading to all destinations, power of knowing past lives, power of knowing the death and rebirth of beings, and power of knowing the extinction of defilements), the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death), and the eighteen unique qualities of a Buddha (the eighteen unique virtues of a Buddha). With diligence, one can create the cause for the purity and equality of great loving-kindness, great compassion, and prajna, this is called the purity and equality of diligence. With diligence, one can create the cause for the purity and equality of maturing sentient beings, this is called the purity and equality of diligence. With diligence, one gathers immeasurable good roots of the Buddhadharma, and even gathers immeasurable skillful means, immeasurable superior vows, cultivates immeasurable merits and wisdom, and creates the cause for the arising of immeasurable sentient beings, this is called the purity and equality of diligence. With diligence, one resides in the Tusita Heaven (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya), observes the time, and as a one-life bodhisattva (a bodhisattva who will become a Buddha in the next life), even with diligence, one abandons that palace, clearly knowing the entry into the mother's womb, even with diligence, in the Lumbini Grove (the birthplace of the Buddha), one is born safely from the mother's right side, even with diligence, one walks seven steps, shaking the earth, mountains, and oceans, even with diligence, one receives the bathing water from the dragon kings Nanda and Upananda, even with diligence, one plays as a child, demonstrating all kinds of crafts, even with diligence, one is in

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宮中五欲不染，乃至以精進夜半逾城往詣閑林，乃至以精進詣憂陀羅迦、羅茶迦羅摩仙人所而修供養，乃至以精進六年苦行，乃至以精進于阿耨多羅三藐三菩提而成正覺，乃至以精進轉於法輪，無量人天為證，是名精進清凈平等。

「我以精進，今于佉羅帝山牟尼諸仙所依住處作此大集，十方所有菩薩摩訶薩有如佛土微塵數眾，悉令集此。有如佛土微塵等數諸天、龍、夜叉、羅剎、乾闥婆、阿修羅、摩睺羅伽、伽樓羅、緊那羅、鳩槃茶、餓鬼、毗舍遮、富單、那迦吒富單那等，悉來大集為聞法故，是名精進清凈平等。

「諸仁者！以四大海水分為渧數，如彼渧數具修精進清凈平等，能令菩薩摩訶薩等滿足毗梨耶波羅蜜，是名精進清凈平等。」

大集經卷第五十

◎大方等大集月藏經卷第五

高齊天竺三藏那連提耶舍譯

諸惡鬼神得敬信品第八上

爾時，護世四大天王，見於無量阿僧祇眾天、龍、夜叉乃至迦吒富單那等，種種色、種種形、種種欲、種種行、種種性。彼等眾生性無慈愍，于諸眾生常起瞋恚惱害之心，不觀後世可怖畏事，無所繫屬無所護持，是等恒常觸惱剎利乃至畜生，奪其精氣食其血肉。是四天王見諸鬼神俱來集已，歡喜踴躍各自問其所領大將。

毗

【現代漢語翻譯】 現代漢語譯本：在宮中不受五欲的染污，甚至以精進在半夜翻越城墻前往寂靜的樹林，甚至以精進前往憂陀羅迦（Uddaka Ramaputta）、羅茶迦羅摩（Alara Kalama）仙人處修行供養，甚至以精進苦行六年，甚至以精進在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）成就正覺，甚至以精進轉動法輪，無量人天為之作證，這稱為精進清凈平等。 我以精進，如今在佉羅帝山（Khara-ti）牟尼（Muni，聖者）諸仙所居住的地方舉行這次大法會，十方所有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有如佛土微塵數那麼多，都讓他們聚集在這裡。有如佛土微塵數那麼多的諸天、龍、夜叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、摩睺羅伽（Mahoraga，大蟒神）、伽樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、鳩槃茶（Kumbhanda，甕形鬼）、餓鬼、毗舍遮（Pisaca，食人鬼）、富單那（Putana，臭鬼）、迦吒富單那（Kataputana，極臭鬼）等，都來這裡參加大法會，爲了聽聞佛法，這稱為精進清凈平等。 諸位仁者！如果將四大海的水分為水滴來計算，像那些水滴的數量一樣具足修習精進清凈平等，能使菩薩摩訶薩等圓滿毗梨耶波羅蜜（Viriya-paramita，精進波羅蜜），這稱為精進清凈平等。 《大集經》卷第五十 《大方等大集月藏經》卷第五 高齊天竺三藏那連提耶舍譯 諸惡鬼神得敬信品第八上 那時，護世四大天王，看到無量阿僧祇（Asamkhya，無數）的天、龍、夜叉乃至迦吒富單那等，種種顏色、種種形狀、種種慾望、種種行為、種種習性。這些眾生本性沒有慈悲憐憫，對於其他眾生常常生起嗔恨惱害之心，不考慮後世可怕的果報，沒有歸屬沒有護持，這些鬼神常常侵擾剎利（Ksatriya，王族）乃至畜生，奪取他們的精氣，吃他們的血肉。這四天王看到諸鬼神都來集會後，歡喜踴躍，各自詢問自己所統領的大將。

【English Translation】 English version: Not being defiled by the five desires in the palace, even with diligence, he crossed the city walls in the middle of the night to go to the quiet forest, even with diligence, he went to the hermitage of Uddaka Ramaputta and Alara Kalama to practice offerings, even with diligence, he practiced asceticism for six years, even with diligence, he attained enlightenment in Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), even with diligence, he turned the Dharma wheel, with countless humans and gods as witnesses, this is called diligence, purity, and equality. With diligence, I am now holding this great assembly at the place where the Munis (Sages) of Mount Khara-ti reside. All Bodhisattva-Mahasattvas (Great Bodhisattvas) from the ten directions, as numerous as the dust particles of Buddha lands, are gathered here. There are also gods, dragons, Yakshas (demons), Rakshasas (ogres), Gandharvas (celestial musicians), Asuras (demigods), Mahoragas (great serpents), Garudas (mythical birds), Kinnaras (celestial musicians), Kumbhandas (pot-bellied demons), hungry ghosts, Pisacas (flesh-eating demons), Putanas (foul-smelling demons), and Kataputanas (extremely foul-smelling demons), as numerous as the dust particles of Buddha lands, all come to this great assembly to hear the Dharma. This is called diligence, purity, and equality. O virtuous ones! If the water of the four great oceans were divided into drops, and if one were to cultivate diligence, purity, and equality as numerous as those drops, it would enable Bodhisattva-Mahasattvas to fulfill the Viriya-paramita (Perfection of Diligence). This is called diligence, purity, and equality. The Great Collection Sutra, Volume 50 The Great Vaipulya Collection Sutra of the Moon Store, Volume 5 Translated by the Tripiṭaka Master Narendrayasas of Tianzhu (India) during the Northern Qi Dynasty Chapter 8, Part 1: The Chapter on the Respect and Faith of Evil Ghosts and Spirits At that time, the Four Heavenly Kings, protectors of the world, saw countless Asamkhya (innumerable) beings, including gods, dragons, Yakshas, and even Kataputanas, with various colors, shapes, desires, behaviors, and natures. These beings were by nature without compassion, often harboring anger and malice towards other beings, not considering the terrifying consequences in future lives, without belonging or protection. These ghosts and spirits constantly harassed Ksatriyas (warriors) and even animals, seizing their vital essence and eating their flesh and blood. When the Four Heavenly Kings saw that all the ghosts and spirits had gathered, they rejoiced and each asked their respective generals.

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沙門天王問于散脂夜叉大將言：「此四天下，一切所有夜叉、羅剎，若卵生、胎生、濕生、化生，或依城邑、聚落、舍宅、塔寺、園林、山谷、河井、泉池、陂濼、冢間、樹下、曠野、田中、閑林、空舍，及大海內眾妙寶洲。彼諸鬼神，若在地行水行空行一切無餘，今悉來集世尊所不？」

散脂大將言：「大王！如王所言，此四天下，所有夜叉，乃至大海寶洲，若地行、水行、空行，一切無餘，今悉來集在世尊所。」

提頭賴吒天王問於樂欲乾闥婆大將言：「此四天下一切所有乾闥婆眾，余如上說。」

毗樓勒叉天王問于檀帝鳩槃茶大將言：「此四天下一切所有鳩槃茶眾，余如上說。」

毗樓博叉天王問于善現龍王言：「此四天下所有龍眾、摩睺羅伽、迦樓羅、諸餓鬼等，若卵生、胎生、濕生、化生，或依城邑、聚落、舍宅，乃至海內眾妙寶洲，若在地上水中空中所遊行者，一切無餘，今悉來集世尊所不？」

善現龍王言：「大王！如王所言。此四天下所有諸龍乃至餓鬼，一切無餘，今悉來集在世尊所。」

爾時，四大天王、釋提桓因、大梵天王、正辯梵天，合掌向佛，而作是言：「大德世尊！此四天下所有天、龍、乾闥婆、緊那羅、夜叉、羅剎、鳩槃荼、毗舍遮、摩睺羅伽、

【現代漢語翻譯】 現代漢語譯本 沙門天王問散脂夜叉大將說：『這四大部洲，所有一切的夜叉、羅剎，無論是卵生、胎生、濕生、化生，或者居住在城邑、村落、房屋、佛塔寺廟、園林、山谷、河流、水井、泉池、池塘、墳墓之間、樹下、曠野、田地中、僻靜的樹林、空屋，以及大海中的各種珍寶島嶼。那些鬼神，無論是在地上行走、水中行走、空中行走，所有的一切，現在都聚集到世尊這裡了嗎？』 散脂大將說：『大王！正如您所說，這四大部洲，所有的夜叉，乃至大海中的珍寶島嶼，無論是地上行走、水中行走、空中行走，所有的一切，現在都聚集在世尊這裡了。』 提頭賴吒天王問樂欲乾闥婆大將說：『這四大部洲所有一切的乾闥婆眾，其餘的如同上面所說。』 毗樓勒叉天王問檀帝鳩槃茶大將說：『這四大部洲所有一切的鳩槃茶眾，其餘的如同上面所說。』 毗樓博叉天王問善現龍王說：『這四大部洲所有一切的龍眾、摩睺羅伽（大蟒神）、迦樓羅（金翅鳥）、各種餓鬼等，無論是卵生、胎生、濕生、化生，或者居住在城邑、村落、房屋，乃至海中的各種珍寶島嶼，無論是在地上、水中、空中所居住的，所有的一切，現在都聚集到世尊這裡了嗎？』 善現龍王說：『大王！正如您所說。這四大部洲所有一切的龍，乃至餓鬼，所有的一切，現在都聚集在世尊這裡了。』 這時，四大天王、釋提桓因（帝釋天）、大梵天王、正辯梵天，合掌向佛，這樣說道：『大德世尊！這四大部洲所有的一切天、龍、乾闥婆（天樂神）、緊那羅（歌神）、夜叉（藥叉）、羅剎（惡鬼）、鳩槃荼（甕形鬼）、毗舍遮（啖精氣鬼）、摩睺羅伽（大蟒神）』

【English Translation】 English version The Heavenly King Śramaṇa asked the Yaksha General Sañjaya, 『In these four continents, all the Yakshas and Rakshasas, whether born from eggs, wombs, moisture, or transformation, or those dwelling in cities, villages, houses, pagodas, temples, gardens, forests, mountains, valleys, rivers, wells, springs, ponds, tombs, under trees, in wildernesses, fields, secluded forests, empty houses, and the various jeweled islands in the great ocean. All those spirits, whether they walk on land, in water, or in the air, without exception, have they all gathered now at the World Honored One』s place?』 General Sañjaya said, 『Great King! As you have said, in these four continents, all the Yakshas, even those on the jeweled islands in the great ocean, whether they walk on land, in water, or in the air, without exception, have all gathered now at the World Honored One』s place.』 The Heavenly King Dhṛtarāṣṭra asked the Gandharva General Lālayitavya, 『In these four continents, all the Gandharvas, the rest is as said above.』 The Heavenly King Virūḍhaka asked the Kumbhāṇḍa General Daṇḍika, 『In these four continents, all the Kumbhāṇḍas, the rest is as said above.』 The Heavenly King Virūpākṣa asked the Dragon King Sudarśana, 『In these four continents, all the dragons, Mahoragas (great serpent deities), Garudas (golden-winged birds), and all the hungry ghosts, whether born from eggs, wombs, moisture, or transformation, or those dwelling in cities, villages, houses, and the various jeweled islands in the ocean, whether they dwell on land, in water, or in the air, without exception, have they all gathered now at the World Honored One』s place?』 Dragon King Sudarśana said, 『Great King! As you have said. In these four continents, all the dragons and even the hungry ghosts, without exception, have all gathered now at the World Honored One』s place.』 At that time, the Four Heavenly Kings, Śakra Devānām Indra (Indra), Mahābrahmā, and Sudharma Brahmā, with their palms together, facing the Buddha, spoke these words, 『O Great Virtuous World Honored One! In these four continents, all the Devas, dragons, Gandharvas (celestial musicians), Kinnaras (celestial musicians), Yakshas (nature spirits), Rakshasas (demons), Kumbhāṇḍas (pot-bellied demons), Piśācas (flesh-eating demons), Mahoragas (great serpent deities)』

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迦樓羅、諸餓鬼等，若卵生、胎生、濕生、化生，所有地行，水行，空行，一切無餘，今悉來集在世尊所。我等大眾皆同勸請，唯愿如來哀愍我等，慈悲一切諸眾生故，令惡眾生得敬信故，令正法眼得久住故，紹三寶種不斷絕故；彼地精氣、眾生精氣、正法勝味甘露精氣，令得久住利益增長故，又令善道及涅槃道常不滅壞利益增長故。

「大德世尊！此閻浮提一切城邑、聚落、舍宅，乃至寶洲，一切無餘，天、龍、夜叉，乃至迦吒富單那等，今悉來集。天王、龍王乃至毗舍遮王，悉將眷屬亦皆來集。唯愿世尊付囑此王，同行其法憶念攝受，令彼天、龍、夜叉、羅剎，乃至迦吒富單那等，各有所屬，隨於己分養育護持，恒常不捨莫令惱他，見惱他者令其遮護，常不捨離使得安隱。若彼各各于其己分，勸發勇力平等護持，彼等則得喜樂名聞多受福報。」

爾時，世尊受其勸請，慈悲憐愍彼一切故，遍觀大眾觀大眾已，舉其右臂，而作是言：「汝等賢首一切大眾，各各諦聽，我當解說。佛出世難如優曇華，離八難難如順時香樹，聞正法難如雨閻浮檀金，遇戒定僧得供養難如入大海詣妙寶洲，信敬三寶難如求如意珠，佈施三寶難如求功德天賢瓶，受持戒難如牛頭栴檀國難可得到。于眾生所起慈悲難，如值勇健怨賊

【現代漢語翻譯】 現代漢語譯本 迦樓羅（一種神鳥）、諸餓鬼等，無論是卵生、胎生、濕生、化生，所有在地上行走、在水中游動、在空中飛行的眾生，都無一遺漏，現在都聚集在世尊這裡。我們大眾一同懇請，唯愿如來憐憫我們，爲了慈悲一切眾生，爲了使惡劣的眾生能夠生起敬信，爲了使正法之眼能夠長久住世，爲了使佛法僧三寶的種子不致斷絕；爲了使地之精氣、眾生之精氣、正法殊勝的甘露精氣能夠長久住世並增長利益，又爲了使善道以及涅槃之道永遠不滅壞並增長利益。 「大德世尊！這閻浮提（我們所居住的世界）的一切城邑、村落、房舍，乃至寶洲，都無一遺漏，天、龍、夜叉，乃至迦吒富單那（一種鬼神）等，現在都聚集在這裡。天王、龍王乃至毗舍遮王（一種鬼神），也都帶著眷屬前來聚集。唯愿世尊將此王付囑給他們，讓他們同行佛法，憶念並攝受，使那些天、龍、夜叉、羅剎，乃至迦吒富單那等，各自有所管轄，按照自己的職責養育和護持，恒常不捨棄，不要惱害他人，見到惱害他人的就加以制止，常常不捨離，使他們得到安穩。如果他們各自在自己的職責範圍內，勸發勇猛的力量，平等地護持，他們就會得到喜樂、名聲，並獲得更多的福報。」 這時，世尊接受了他們的懇請，爲了慈悲憐憫他們一切眾生，遍觀大眾，觀察大眾之後，舉起右臂，說道：『你們這些賢首（指在場的領袖）和所有大眾，各自仔細聽著，我將為你們解說。佛陀出世難以遇到，如同優曇花（一種稀有的花）一樣；遠離八難（指八種難以修行佛法的障礙）難以做到，如同順時香樹（一種稀有的香樹）一樣；聽聞正法難以做到，如同雨閻浮檀金（一種珍貴的黃金）一樣；遇到持戒、修定、僧團並能供養他們難以做到，如同進入大海到達妙寶洲一樣；信敬三寶難以做到，如同尋求如意珠一樣；佈施三寶難以做到，如同尋求功德天賢瓶（一種能帶來功德的寶瓶）一樣；受持戒律難以做到，如同牛頭栴檀國（一種盛產珍貴檀香的國家）難以到達一樣。對眾生生起慈悲心難以做到，如同遇到勇猛強悍的怨賊一樣。』

【English Translation】 English version Garudas (a type of divine bird), all pretas (hungry ghosts), whether born from eggs, wombs, moisture, or transformation, all those who walk on land, swim in water, or fly in the air, without exception, are now gathered at the World Honored One's place. We, the great assembly, together implore, may the Tathagata have compassion on us, for the sake of compassion for all sentient beings, so that evil beings may develop faith and respect, so that the eye of the true Dharma may abide long, so that the lineage of the Three Jewels may not be severed; so that the essence of the earth, the essence of sentient beings, and the essence of the supreme nectar of the true Dharma may abide long and increase in benefit, and also so that the path of goodness and the path of Nirvana may never be destroyed and may increase in benefit. 「Great Virtuous World Honored One! All cities, villages, dwellings, and even treasure islands in this Jambudvipa (the world we inhabit), without exception, including devas (gods), nagas (dragons), yakshas (nature spirits), and even kataputanas (a type of ghost), are now gathered here. The deva kings, naga kings, and even the pisaca kings (a type of demon), have also come with their retinues. May the World Honored One entrust this king to them, so that they may practice the Dharma together, remember and embrace it, so that those devas, nagas, yakshas, rakshasas (demons), and even kataputanas, each have their own jurisdiction, and according to their own duties, nurture and protect, constantly without abandoning, not harming others, and when they see those who harm others, they should stop them, constantly without abandoning, so that they may be at peace. If each of them, within their own duties, encourages courageous strength and protects equally, they will obtain joy, fame, and receive more blessings.」 At that time, the World Honored One accepted their request, out of compassion and pity for all those sentient beings, he looked over the assembly, and after observing the assembly, he raised his right arm and said: 『You, the leaders and all the assembly, each listen carefully, I will explain to you. It is difficult for a Buddha to appear in the world, like the udumbara flower (a rare flower); it is difficult to be free from the eight difficulties (eight obstacles to practicing the Dharma), like a fragrant tree that blooms at the right time (a rare fragrant tree); it is difficult to hear the true Dharma, like rain of jambudana gold (a precious gold); it is difficult to encounter and make offerings to those who uphold the precepts, practice meditation, and the Sangha, like entering the ocean and reaching a treasure island; it is difficult to have faith and respect for the Three Jewels, like seeking a wish-fulfilling jewel; it is difficult to give to the Three Jewels, like seeking a virtuous vase of the goddess of merit (a vase that brings merit); it is difficult to uphold the precepts, like reaching the country of ox-head sandalwood (a country that produces precious sandalwood). It is difficult to generate compassion for sentient beings, like encountering a brave and fierce enemy.』

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執金剛杵難得脫免；謹慎知足難，如善作馬祀(梵語阿濕婆迷陀耶若此云馬寶柱祀，為此祀者唯閻浮王之所能也)。

「諸仁者！有十種平等，若諸眾生具十平等，于生死中恒受勝報，速能得入無畏大城。何等為十？一者、眾生平等；二者、法平等；三者、清凈平等；四者、佈施平等；五者、戒平等；六者、忍平等；七者、精進平等；八者、禪平等；九者、智平等；十者、一切法清凈平等。

「諸仁者！于彼何者是眾生平等？若有眾生，為求身命受樂離苦，應作是見：若受者作業，若身口意，若善不善，自作教他，彼受現報及後世報。是故汝等若欲離苦求二世樂，應當造作身口意善，莫起諸惡。若求二世自益益他，自樂樂他，自好好他，勿作諸惡。此是眾生平等。

「諸仁者！于彼何者是法平等？若有眾生，求樂離苦欣生畏死、恩愛不離、怨憎不會，如此之人心海所溺。何以故？若有眾生計著我者，生死流轉，不見清凈解脫道故。是故於法平等思惟觀察，眾生不離法，法不離眾生，若眾生體性即是我體性，若我體性即是一切法體性，若一切法體性，即是佛法體性。若如是觀諸法平等，是人得無所有，不見眾生，亦無眾生去來合散，亦不見有眾生可得，非法非非法，是人如是得住無相，此是法平等。

【現代漢語翻譯】 現代漢語譯本：手持金剛杵（一種佛教法器，象徵堅固的智慧）難以逃脫；謹慎知足很難，就像善於舉行馬祀（梵語阿濕婆迷陀耶若，此云馬寶柱祀，只有閻浮提的國王才能舉行這種祭祀）一樣。

『諸位仁者！有十種平等，如果眾生具備這十種平等，在生死輪迴中將恒常獲得殊勝的果報，迅速能夠進入無畏的大城（指涅槃）。哪十種呢？第一，眾生平等；第二，法平等；第三，清凈平等；第四，佈施平等；第五，戒平等；第六，忍平等；第七，精進平等；第八，禪平等；第九，智平等；第十，一切法清凈平等。』

『諸位仁者！其中什麼是眾生平等呢？如果有眾生，爲了追求身命安樂、遠離痛苦，應當這樣看待：無論是受者造作的業，還是身口意所為，無論是善還是不善，自己做或教他人做，都會承受現世的果報以及後世的果報。因此，你們如果想要離苦求得今生來世的快樂，應當造作身口意的善業，不要產生各種惡行。如果想要今生來世自己受益、利益他人，自己快樂、使他人快樂，自己美好、使他人美好，就不要做各種惡事。這就是眾生平等。』

『諸位仁者！其中什麼是法平等呢？如果有眾生，追求快樂、遠離痛苦，喜歡生存、畏懼死亡，恩愛不捨、怨恨不離，這樣的人會被心海所淹沒。為什麼呢？如果眾生執著于『我』，就會在生死中流轉，看不到清凈解脫的道路。因此，要以平等心思維觀察法，眾生不離法，法不離眾生，如果眾生的體性就是我的體性，如果我的體性就是一切法的體性，如果一切法的體性就是佛法的體性。如果這樣觀察諸法平等，這個人就能達到無所得，看不到眾生，也沒有眾生的來去聚合離散，也看不到有眾生可得，既非有法也非非法，這個人就能安住于無相，這就是法平等。』

【English Translation】 English version: It is difficult to escape from the Vajra (a Buddhist ritual implement symbolizing firm wisdom) in hand; it is difficult to be cautious and content, like being skilled in performing the Ashvamedha Yajna (Sanskrit: Ashvamedha Yajna, meaning horse sacrifice, only a king of Jambudvipa can perform this sacrifice).

'Noble ones! There are ten kinds of equality. If sentient beings possess these ten equalities, they will constantly receive superior rewards in the cycle of birth and death, and will quickly be able to enter the fearless great city (referring to Nirvana). What are the ten? First, the equality of sentient beings; second, the equality of Dharma; third, the equality of purity; fourth, the equality of giving; fifth, the equality of precepts; sixth, the equality of patience; seventh, the equality of diligence; eighth, the equality of meditation; ninth, the equality of wisdom; tenth, the equality of purity of all Dharmas.'

'Noble ones! Among them, what is the equality of sentient beings? If there are sentient beings who seek happiness and freedom from suffering for their lives, they should see it this way: whether it is the karma created by the receiver, or the actions of body, speech, and mind, whether good or bad, done by oneself or taught to others, they will receive the retribution in this life and in future lives. Therefore, if you wish to be free from suffering and seek happiness in this life and the next, you should create good deeds with your body, speech, and mind, and not generate any evil actions. If you seek to benefit yourself and others in this life and the next, to make yourself happy and make others happy, to make yourself good and make others good, do not do any evil deeds. This is the equality of sentient beings.'

'Noble ones! Among them, what is the equality of Dharma? If there are sentient beings who seek happiness and freedom from suffering, who like to live and fear death, who cannot let go of love and cannot separate from hatred, such people will be drowned in the sea of mind. Why? If sentient beings are attached to 'self', they will transmigrate in birth and death, and will not see the path of pure liberation. Therefore, one should contemplate and observe the equality of Dharma with an equal mind. Sentient beings are not separate from Dharma, and Dharma is not separate from sentient beings. If the nature of sentient beings is the same as my nature, if my nature is the same as the nature of all Dharmas, if the nature of all Dharmas is the same as the nature of Buddha Dharma. If one observes the equality of all Dharmas in this way, that person will attain non-attainment, will not see sentient beings, nor will there be the coming and going, gathering and scattering of sentient beings, nor will one see that there are sentient beings to be attained, neither Dharma nor non-Dharma. Such a person will abide in non-form, this is the equality of Dharma.'

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「諸仁者！于彼何者是清凈平等？謂得人身具滿十德。何等為十？一者、離下賤家；二者、不鈍；三者、不啞；四者、諸根不缺；五者、得男子身；六者、顏容端正，得好眷屬；七者、不貧；八者、不為他欺；九者、發言有中；十者多、人樂見。何以故言得於人身清凈平等？如得人身，得三律儀離三惡道能求三乘，以此則得三種菩提，不以余法。

「云何清凈平等能到菩提？是人令心不依諸法，令心不依內外境界，不依如如見，一切法無和合相，不取內心不取外心，於二境界極得寂定。如是清凈正見理時，不見有我內有眾生，外有命者壽者、生者人者、眾數養育、作者使作者、起者使起者、受者使受者、知者見者，此十六名皆出妄想。

「是人如是于諸眾生，得見無我清凈平等，以是義故離欲清凈不起邊見。如是得入眾生清凈平等，及諸法空無行智印無相無愿。如是得入眾生清凈平等，復以彼法成熟眾生，而不自壞亦不壞財。若知眾生體性平等，則知一切法體性平等。若一切法體性平等，即是佛法體性平等，是故一切諸法名為佛法，此是清凈平等。

「諸仁者！于彼何者是佈施清凈平等？謂四種心清凈佈施。以佈施故，眾生於流轉時恒受勝報，速能得入無畏大城。何等為四？一者、於一切

【現代漢語翻譯】 現代漢語譯本： 『諸位仁者！』，在那些之中，什麼是清凈平等呢？是指獲得人身並具備十種圓滿的德行。哪十種呢？第一，遠離**家（指不屬於低賤的種姓或階層）；第二，不愚鈍；第三，不啞；第四，諸根不殘缺；第五，獲得男子之身；第六，容貌端正，並有好的眷屬；第七，不貧窮；第八，不被他人欺騙；第九，說話合乎中道；第十，多數人樂於見到。為什麼說獲得人身是清凈平等呢？因為獲得人身，就能得到三律儀，遠離三惡道，能夠尋求三乘（聲聞乘、緣覺乘、菩薩乘），因此就能獲得三種菩提（聲聞菩提、緣覺菩提、無上菩提），而不是通過其他方法。 『如何清凈平等才能達到菩提呢？』，這個人使心不執著于諸法，使心不執著于內外境界，不執著于如如見（對實相的執著），一切法沒有和合的相狀，不執著于內心，不執著于外心，在內外兩種境界中達到極度的寂靜安定。當以這種清凈正見觀察真理時，不見有我，內有眾生，外有命者、壽者、生者、人者、眾數、養育者、作者、使作者、起者、使起者、受者、使受者、知者、見者，這十六種名稱都出自妄想。 這個人如此看待一切眾生，就能見到無我的清凈平等，因此就能遠離慾望，清凈而不生起邊見。這樣就能進入眾生的清凈平等，以及諸法空性的無行智印，無相無愿。這樣就能進入眾生的清凈平等，再用這種方法來成熟眾生，而不自我毀壞，也不毀壞財物。如果知道眾生的體性平等，就知道一切法的體性平等。如果一切法的體性平等，那就是佛法的體性平等，所以一切諸法都稱為佛法，這就是清凈平等。 『諸位仁者！』，在那些之中，什麼是佈施的清凈平等呢？是指以四種清凈的心來佈施。因為佈施的緣故，眾生在流轉時恒常接受殊勝的果報，迅速能夠進入無畏的大城（指涅槃）。哪四種呢？第一，對於一切

【English Translation】 English version: 'Noble ones! Among those, what is pure equality? It means obtaining a human body with ten complete virtues. What are the ten? First, being free from lowly birth; second, not being dull; third, not being mute; fourth, having complete faculties; fifth, obtaining a male body; sixth, having a handsome appearance and good family; seventh, not being poor; eighth, not being deceived by others; ninth, speaking appropriately; tenth, being pleasing to most people. Why is it said that obtaining a human body is pure equality? Because by obtaining a human body, one can obtain the three vows, be free from the three evil paths, and seek the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), thus attaining the three Bodhis (Śrāvakabodhi, Pratyekabodhi, Anuttarā-samyak-sambodhi), and not through other means. 'How does pure equality lead to Bodhi?' This person makes the mind not cling to any dharmas, makes the mind not cling to internal or external realms, not cling to the view of suchness (attachment to reality), all dharmas have no aspect of combination, not clinging to the inner mind, not clinging to the outer mind, and attains extreme stillness in the two realms of inner and outer. When observing the truth with such pure right view, one does not see a self, internally there are sentient beings, externally there are life-holders, longevity-holders, birth-holders, person-holders, multitude, nurturers, doers, causers of doing, risers, causers of rising, receivers, causers of receiving, knowers, and seers. These sixteen names all arise from delusion. This person, viewing all sentient beings in this way, sees the pure equality of no-self, and thus is free from desire, pure, and does not give rise to biased views. Thus, one can enter the pure equality of sentient beings, and the seal of non-action wisdom of the emptiness of all dharmas, without form and without wish. Thus, one can enter the pure equality of sentient beings, and then use this method to mature sentient beings, without destroying oneself or destroying wealth. If one knows the equality of the nature of sentient beings, one knows the equality of the nature of all dharmas. If the nature of all dharmas is equal, then it is the equality of the nature of the Buddha Dharma, therefore all dharmas are called Buddha Dharma, and this is pure equality. 'Noble ones! Among those, what is the pure equality of giving? It means giving with four pure minds. Because of giving, sentient beings constantly receive superior rewards during transmigration, and can quickly enter the fearless great city (Nirvana). What are the four? First, towards all

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眾生起憐愍心；二者、平等心；三者、大慈心；四者、大悲心。憐愍心清凈平等者，若有眾生求樂離苦，恩愛不離、怨憎不會，長壽利益名譽流轉、富貴五欲悉稱心者，應如是學：如我喜樂愛慾自己身命，以一切方便無上護持，無有價量。如是於一切眾生，一一眾生乃至蟲蟻，亦皆喜樂愛慾自己身命，一切方便無上護持，無有價量。我若惱害眾生，若復奪他活命之具及斷命根，我于億百千世生死流轉，還被惱害失活命具，及斷命根受無量苦。我從今日于諸眾生，起父母想及男女想，乃至蟲蟻亦作父母及男女想，是故更不惱害眾生，亦不奪彼活命之具及斷命根，亦不教他奪人精氣及斷命根。如是我當億那由他百千萬劫，生死流轉無能惱害，亦不被奪活命之具，及斷命根。何以故？一切眾生，無一眾生非我父母、兄弟、男女，如是我於一切眾生，無一眾生非是父母兄弟男女。以是義故，我曾與彼一切眾生無非是親，一切眾生亦曾與我無非是親，若於父母乃至男女作惱害者，是義不然。

「諸仁者！于彼何者是不觸惱？若諸眾生求樂離苦，應如是學：我若於剎利觸惱其心，令彼剎利於己境界國土人民，本所欲者不生喜樂，及婆羅門乃至畜生觸惱其心，本所欲者不生喜樂。以是因緣遞相征伐，斗亂諍訟，膽佞妄語，互相

【現代漢語翻譯】 現代漢語譯本：眾生應生起四種心：第一是憐憫心；第二是平等心；第三是大慈心；第四是大悲心。憐憫心清凈平等是指，如果眾生尋求快樂，遠離痛苦，恩愛不離散，怨恨不相遇，長壽、利益、名譽流傳，富貴和五欲都能稱心如意，就應該這樣學習：就像我喜愛、快樂、愛惜自己的身命，用一切方便、無上的方法去保護它，沒有限度。對於一切眾生，每一個眾生乃至蟲蟻，也都是喜愛、快樂、愛惜自己的身命，用一切方便、無上的方法去保護它，沒有限度。如果我惱害眾生，或者奪取他們活命的資具，或者斷絕他們的生命，我將在億百千世的生死輪迴中，也遭受惱害，失去活命的資具，被斷絕生命，承受無量的痛苦。我從今天起，對於一切眾生，生起父母的想法和男女的想法，乃至對於蟲蟻也生起父母和男女的想法。因此，我不再惱害眾生，也不奪取他們活命的資具，也不斷絕他們的生命，也不教唆他人奪取別人的精氣和斷絕他們的生命。如果我這樣做，我將在億那由他百千萬劫的生死輪迴中，不會被惱害，也不會被奪取活命的資具，也不會被斷絕生命。為什麼呢？因為一切眾生，沒有一個不是我的父母、兄弟、男女，我對於一切眾生，沒有一個不是我的父母、兄弟、男女。因為這個道理，我曾經與一切眾生無不是親人，一切眾生也曾經與我無不是親人，如果對父母乃至男女進行惱害，這是不合理的。 諸位仁者！什麼是不觸惱呢？如果眾生尋求快樂，遠離痛苦，就應該這樣學習：如果我觸惱了剎利（武士階層）的心，使剎利在自己的境界、國土和人民中，本來想要得到的快樂不能產生，以及觸惱了婆羅門（祭司階層）乃至畜生的心，使他們本來想要得到的快樂不能產生。因為這個原因，他們會互相征伐，爭鬥，訴訟，膽怯，說妄語，互相...

【English Translation】 English version: Sentient beings should generate four kinds of minds: first, a mind of compassion (憐愍心, lianmin xin); second, a mind of equality (平等心, pingdeng xin); third, a mind of great loving-kindness (大慈心, daci xin); and fourth, a mind of great compassion (大悲心, dabei xin). The purity and equality of the mind of compassion means that if sentient beings seek happiness and freedom from suffering, not separated from love, not encountering hatred, with longevity, benefits, and reputation flowing, and wealth and the five desires all fulfilling their wishes, they should learn like this: Just as I cherish, enjoy, and love my own life, protecting it with all means and supreme methods, without limit. Likewise, for all sentient beings, each and every one, even insects, they also cherish, enjoy, and love their own lives, protecting them with all means and supreme methods, without limit. If I harm sentient beings, or take away their means of survival, or cut off their lives, I will, in hundreds of millions of lifetimes of birth and death, also suffer harm, lose my means of survival, have my life cut off, and endure immeasurable suffering. From today onwards, towards all sentient beings, I will generate the thought of them as my parents and as my children, even towards insects, I will generate the thought of them as my parents and children. Therefore, I will no longer harm sentient beings, nor take away their means of survival, nor cut off their lives, nor incite others to take away others' vital energy and cut off their lives. If I do this, I will, in hundreds of millions of nayutas of lifetimes of birth and death, not be harmed, nor have my means of survival taken away, nor have my life cut off. Why is this so? Because all sentient beings, there is not one who is not my parents, siblings, or children. For all sentient beings, there is not one who is not my parents, siblings, or children. Because of this principle, I have been related to all sentient beings as family, and all sentient beings have been related to me as family. If one harms one's parents or children, this is not right. Noble ones! What is not causing harm? If sentient beings seek happiness and freedom from suffering, they should learn like this: If I disturb the mind of a Kshatriya (剎利, shali, warrior caste), causing that Kshatriya in their own realm, land, and people, not to experience the happiness they originally desired, and if I disturb the mind of a Brahmin (婆羅門, poluomen, priestly caste) or even an animal, causing them not to experience the happiness they originally desired. Because of this, they will mutually attack, fight, litigate, be cowardly, speak falsely, and mutually...

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支解及斷命根。以是因緣，我從今日于諸眾生休息惱害及斷命根，以此清凈平等佈施業因緣故，我當久遠生死流轉，無能觸惱共我斗亂諍訟及斷命根。以是義故，名不觸惱。

「諸仁者！于彼何者是不害命？若諸眾生求命不害，應如是學：一切眾生無非我親，我若暴雨或非時雨，若雨灰塵令多闇𪾼，或久亢旱枯涸流泉，令諸華果藥草五穀眾味損減，以是因緣，令我親知饑饉困苦，動其四大發種種病，乃至命終。若加此害，是義不然。以是義故，我于眾生遠離害命，以不令彼地味精氣有損減故，使我親知無饑饉苦，不動四大種種病生及不橫死。以是清凈平等佈施，乃至久遠生死流轉，不受饑饉病死等苦，以是義故，名不害命。

「諸仁者！于彼何者非是奪他活命之具？若諸眾生求身命者，應如是學：一切眾生無非我親，我若奪其花果藥草五穀精氣活命之具，彼諸眾生若以食彼無好精氣、花果藥草五穀味故，其身損瘦無有勢力，失念惡性輕躁粗獷，萎黃少色生種種病。若加此苦，是義不然。是故我應受彼先聖諸天教敕，于彼眾味唯應得取第六十四一分精氣以活身命，六十三分地味精氣留活眾生令受安樂。我以知足業因緣故，乃至久遠生死流轉，不復更啖無好滋味無精氣食。以其食故，具威德力能強記念，心性

【現代漢語翻譯】 現代漢語譯本 肢解和斷絕生命。因為這個因緣，我從今天起對於一切眾生停止惱害和斷絕生命的行為。因為這種清凈平等的佈施業的因緣，我將長久在生死輪迴中，不會有任何眾生能夠觸惱我，與我爭鬥，或者斷絕我的生命。因為這個道理，稱為『不觸惱』。 『各位仁者！什麼是不傷害生命呢？如果一切眾生都尋求生命而不被傷害，就應當這樣學習：一切眾生沒有不是我的親人的。如果我降下暴雨或者不是時候的雨，如果降下灰塵使大地昏暗，或者長期乾旱使泉水枯竭，使花果、藥草、五穀等各種味道減少，因為這個因緣，使我的親人遭受飢餓困苦，動搖他們的四大，引發各種疾病，甚至死亡。如果我施加這種傷害，這是不合理的。因為這個道理，我對於眾生遠離傷害生命的行為，因為不讓他們的地味精氣有所減少，使我的親人沒有飢餓的痛苦，不動搖四大，不生各種疾病，也不橫死。因為這種清凈平等的佈施，乃至長久在生死輪迴中，不受飢餓、疾病、死亡等痛苦。因為這個道理，稱為『不害命』。 『各位仁者！什麼是『不奪取他人活命的資具』呢？如果一切眾生都尋求生命，就應當這樣學習：一切眾生沒有不是我的親人的。如果我奪取他們的花果、藥草、五穀等維持生命的精氣，那些眾生如果吃了沒有好精氣、花果、藥草、五穀味道的食物，他們的身體就會消瘦，沒有力量，失去正念，變得惡劣、輕浮、粗暴，臉色萎黃，生出各種疾病。如果我施加這種痛苦，這是不合理的。所以，我應當接受先聖諸天的教誨，對於各種味道，只應當獲取六十四分之一的精氣來維持生命，將六十三分的地味精氣留給眾生，讓他們得到安樂。我因為知足的業因緣，乃至長久在生死輪迴中，不再吃沒有好滋味、沒有精氣的食物。因為吃了這樣的食物，我將具有威德力量，能夠增強記憶力，心性

【English Translation】 English version Dismemberment and the severing of life. Because of this cause, from this day forward, I will cease harming and severing the lives of all beings. Because of this cause of pure and equal giving, I will long wander in the cycle of birth and death, and no being will be able to disturb me, fight with me, or sever my life. Because of this principle, it is called 'non-disturbance'. 『Noble ones! What is non-harming of life? If all beings seek life and not to be harmed, one should learn thus: all beings are none other than my kin. If I cause heavy rain or untimely rain, if I cause dust to darken the earth, or if I cause long droughts to dry up springs, causing flowers, fruits, herbs, grains, and various flavors to diminish, because of this cause, my kin will suffer hunger and hardship, their four elements will be disturbed, causing various diseases, even death. If I inflict this harm, it is not right. Because of this principle, I will refrain from harming the lives of beings, because I will not let their earth essence diminish, so that my kin will not suffer hunger, their four elements will not be disturbed, they will not suffer various diseases, nor will they die untimely deaths. Because of this pure and equal giving, even long wandering in the cycle of birth and death, I will not suffer hunger, disease, death, and other sufferings. Because of this principle, it is called 'non-harming of life'. 『Noble ones! What is 'not taking away the means of livelihood of others'? If all beings seek life, one should learn thus: all beings are none other than my kin. If I take away their flowers, fruits, herbs, grains, and other life-sustaining essences, those beings, if they eat food without good essence, flowers, fruits, herbs, and grain flavors, their bodies will become emaciated, without strength, lose mindfulness, become wicked, frivolous, and coarse, their faces will become sallow, and they will develop various diseases. If I inflict this suffering, it is not right. Therefore, I should accept the teachings of the ancient sages and gods, and for various flavors, I should only take one sixty-fourth of the essence to sustain my life, and leave sixty-three parts of the earth essence for beings, so that they may receive peace and happiness. Because of the cause of contentment, even long wandering in the cycle of birth and death, I will no longer eat food without good flavor or essence. Because I eat such food, I will have the power of virtue, be able to strengthen my memory, and my mind will be

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柔軟顏容端正無諸病苦。是名不奪活命之具。

「諸仁者！于彼何者是命不別離？若求命者應如是學：一切眾生無非我親，若噁心眼視及以氣噓令其失心，于身支節奪其精氣，使我親知身心受苦，是義不然。以是因緣，我當久遠生死流轉，無有非人氣噓眼視散亂其心奪其精氣，以是故名命不別離。

「諸仁者！于彼何者是不壞命？若諸眾生，愛己身命求樂離苦，名聞富貴乃至解脫，應如是學：一切眾生無非我親，我若為飲食故，奪親精氣若節節支解，若山頂樹上高閣深河推令墮落，及與毒藥，若遣起尸惡鬼相害，若作厭蠱若斷飲食，若以刀劍斬其身首，隨其方便斷彼命根，若加此苦是義不然。以是因緣，我于久遠生死流轉，不被眾生奪其精氣，無能支解及斷命根，以是義故名不壞命，此是佈施清凈平等。

「複次，佈施清凈平等者，憐愍一切諸眾生故，為之積集功德智慧，除諸幻見精進堅固，求一切善如說能行，不為活命而起噁心。于諸眾生不起害意，所持禁戒與眾生同，見眾生樂深生歡喜。於己樂緣自能知足，所愛之事皆悉能捨。于諸勝法無吝惜心，常怖三界忍力自在，信無常相如說修行。於己失機能自觀察，見他失機則生悲愍，修善無厭有罪勤懺，無邊迴向樂求正理，常于眾生作福田想，勤為

【現代漢語翻譯】 現代漢語譯本 容貌柔和端正，沒有各種病痛，這叫做不剝奪眾生的生命資具。

『各位仁者！在這些之中，什麼叫做生命不分離呢？如果求生命的人應當這樣學習：一切眾生沒有不是我的親人的，如果用惡毒的眼神看他們，或者用氣息吹他們，使他們失去心智，從身體的各個部位奪取他們的精氣，使我的親人身心受苦，這種做法是不對的。因為這個原因，我應當在長久的生死輪迴中流轉，不會被別人用氣息吹，用眼神看，擾亂心智，奪取精氣，因此叫做生命不分離。

『各位仁者！在這些之中，什麼叫做不破壞生命呢？如果眾生愛惜自己的生命，追求快樂，遠離痛苦，追求名聲、財富、甚至解脫，應當這樣學習：一切眾生沒有不是我的親人的，如果我爲了飲食的緣故，奪取親人的精氣，或者肢解他們的身體，或者從山頂、樹上、高樓、深河推他們下去，或者給他們毒藥，或者派遣殭屍惡鬼去傷害他們，或者使用厭蠱之術，或者斷絕他們的飲食，或者用刀劍斬斷他們的頭顱，用各種方便的方法斷絕他們的生命根源，如果施加這些痛苦是不對的。因為這個原因，我在長久的生死輪迴中流轉，不會被眾生奪取精氣，不會被肢解，也不會被斷絕生命根源，因為這個緣故叫做不破壞生命，這是佈施的清凈平等。

『再次，佈施清凈平等，是因為憐憫一切眾生的緣故，為他們積聚功德智慧，去除各種虛幻的見解，精進堅固，追求一切善法，能夠按照所說的去做，不爲了活命而生起噁心。對於眾生不起害意，所持守的戒律與眾生相同，見到眾生快樂就深深地感到歡喜。對於自己的快樂能夠知足，所喜愛的事物都能夠捨棄。對於殊勝的佛法沒有吝惜之心，常常畏懼三界，忍辱的力量自在，相信無常的道理，按照所說的修行。對於自己錯失機會能夠自我反省，見到別人錯失機會則生起悲憫之心，修習善法沒有厭倦，有罪就勤奮懺悔，無邊地迴向，樂於追求正理，常常把眾生看作是福田，勤奮地為他們

【English Translation】 English version A soft and serene countenance, free from all sickness and suffering. This is called not depriving beings of the means of life.

『Noble ones! Among these, what is meant by life not being separated? If one seeks life, one should learn thus: all sentient beings are none other than my kin. If with an evil eye, one looks at them, or with a breath, one causes them to lose their minds, from the limbs of their bodies, one takes their essence, causing my kin to suffer in body and mind, this is not right. Because of this cause, I shall for a long time transmigrate in the cycle of birth and death, not being disturbed by the breath or gaze of others, nor having my mind scattered, nor my essence taken. Therefore, it is called life not being separated.

『Noble ones! Among these, what is meant by not destroying life? If sentient beings cherish their own lives, seek happiness, and wish to be free from suffering, seeking fame, wealth, and even liberation, one should learn thus: all sentient beings are none other than my kin. If for the sake of food, I take the essence of my kin, or dismember their bodies, or push them from mountain peaks, trees, high towers, or deep rivers, or give them poison, or send forth zombies or evil spirits to harm them, or use curses, or cut off their food, or with swords cut off their heads, using various means to cut off their life roots, if I inflict such suffering, this is not right. Because of this cause, I shall for a long time transmigrate in the cycle of birth and death, not having my essence taken by sentient beings, nor being dismembered, nor having my life roots cut off. Because of this reason, it is called not destroying life. This is the purity and equality of giving.

『Furthermore, the purity and equality of giving is because of compassion for all sentient beings, for their sake, one accumulates merit and wisdom, removes all illusory views, is diligent and steadfast, seeks all good dharmas, and is able to act according to what is said, not giving rise to evil thoughts for the sake of living. Towards sentient beings, one does not have harmful intentions, the precepts one holds are the same as those of sentient beings, seeing sentient beings happy, one feels deep joy. One is content with one's own happiness, and is able to give up all that one loves. Towards the supreme dharmas, one has no stinginess, one is always fearful of the three realms, the power of patience is free, one believes in the truth of impermanence, and practices according to what is said. When one misses an opportunity, one is able to reflect on oneself, and when one sees others miss an opportunity, one feels compassion. One practices good without weariness, diligently repents of one's sins, dedicates merit without limit, is happy to seek the right path, and always regards sentient beings as fields of merit, diligently for their sake

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眾生令息惡道。於一切法心無所住，此是世諦佈施清凈平等。我今當說第一義諦佈施清凈平等。」

爾時，世尊而說咒曰：

「多地也他　夜咩夜咩　缽啰佉夜咩　憂缽啰佉夜咩　夜寐　耶夜咩　佉夜夜咩　蘇婆訶」

說此法門時，八百六十萬緊那羅、乾闥婆等，遠塵離垢得法眼凈。

爾時，世尊復說咒曰：

「多地也他　瞿竭𠼝　瞿竭𠼝　夜婆瞿竭𠼝　憂婆夜婆　瞿竭𠼝　蘇婆訶」

爾時，世尊復說咒曰：

「多地也他　陀媲　陀羅媲　陀羅陀媲　憂跛陀羅　陀羅媲　蘇婆訶」

說此法門時，九百四十萬夜叉遠塵離垢得法眼凈。

爾時，世尊復說咒曰：

「多地也他　阿阇泥　叉叉阿阇泥　伽叉叉　阿阇泥　毛羅阿阇泥　叉差　蘇婆訶」

說此法門時，七千萬龍于遠塵離垢法得勝三昧。

爾時，世尊復說咒曰：

「多地也他　訶訶訶訶訶訶　系打婆　訶訶訶　若若若　訶訶訶　蘇婆訶」

說此法門時，三十那由他百千阿修羅得不忘菩提心三昧。

爾時，世尊復說咒曰：

「多地也他　阿奴那　阿奴那　阿婆那奴那　阿婆夜𠼝　阿婆那奴那　蘇婆訶」

說此法門時，八萬四千頻婆羅鳩槃荼得喜樂三昧。

【現代漢語翻譯】 現代漢語譯本：使眾生脫離惡道。對於一切法，心中沒有執著，這是世俗諦的佈施清凈平等。我現在將要說第一義諦的佈施清凈平等。 當時，世尊說了咒語： 『多地也他 夜咩夜咩 缽啰佉夜咩 憂缽啰佉夜咩 夜寐 耶夜咩 佉夜夜咩 蘇婆訶』 在宣說這個法門時，八百六十萬緊那羅（Kinnara，天界樂神）、乾闥婆（Gandharva，天界樂神）等，遠離塵垢，得到了清凈的法眼。 當時，世尊又說了咒語： 『多地也他 瞿竭𠼝 瞿竭𠼝 夜婆瞿竭𠼝 憂婆夜婆 瞿竭𠼝 蘇婆訶』 當時，世尊又說了咒語： 『多地也他 陀媲 陀羅媲 陀羅陀媲 憂跛陀羅 陀羅媲 蘇婆訶』 在宣說這個法門時，九百四十萬夜叉（Yaksa，守護神）遠離塵垢，得到了清凈的法眼。 當時，世尊又說了咒語： 『多地也他 阿阇泥 叉叉阿阇泥 伽叉叉 阿阇泥 毛羅阿阇泥 叉差 蘇婆訶』 在宣說這個法門時，七千萬龍在遠離塵垢的法中得到了殊勝的三昧（Samadhi，禪定）。 當時，世尊又說了咒語： 『多地也他 訶訶訶訶訶訶 系打婆 訶訶訶 若若若 訶訶訶 蘇婆訶』 在宣說這個法門時，三十那由他（Nayuta，數量單位）百千阿修羅（Asura，非天）得到了不忘菩提心的三昧。 當時，世尊又說了咒語： 『多地也他 阿奴那 阿奴那 阿婆那奴那 阿婆夜𠼝 阿婆那奴那 蘇婆訶』 在宣說這個法門時，八萬四千頻婆羅鳩槃荼（Kumbhanda，守宮神）得到了喜樂三昧。

【English Translation】 English version: To cause sentient beings to be released from evil paths. With regard to all dharmas, the mind has no attachment; this is the worldly truth of giving, purity, and equality. I will now speak of the ultimate truth of giving, purity, and equality. At that time, the World Honored One spoke the mantra: 'Tadyatha yame yame prakyame uprakyame yame yaye yame khayaye yame svaha' When this Dharma gate was proclaimed, eight million six hundred thousand Kinnaras (celestial musicians), Gandharvas (celestial musicians), and others, were freed from defilement and obtained the pure Dharma eye. At that time, the World Honored One again spoke the mantra: 'Tadyatha gogade gogade yabagogade upabayaba gogade svaha' At that time, the World Honored One again spoke the mantra: 'Tadyatha dhapi dharapi dharadharapi upadharadhara dharapi svaha' When this Dharma gate was proclaimed, nine million four hundred thousand Yakshas (guardian spirits) were freed from defilement and obtained the pure Dharma eye. At that time, the World Honored One again spoke the mantra: 'Tadyatha ajani kshakshajani gakshaksha ajani maurajani kshaksa svaha' When this Dharma gate was proclaimed, seventy million dragons obtained the supreme Samadhi (meditative absorption) in the Dharma free from defilement. At that time, the World Honored One again spoke the mantra: 'Tadyatha haha haha haha haha hitabha haha haha jara jara jara haha haha svaha' When this Dharma gate was proclaimed, thirty nayutas (a unit of large number) of hundreds of thousands of Asuras (demigods) obtained the Samadhi of not forgetting the Bodhi mind. At that time, the World Honored One again spoke the mantra: 'Tadyatha anuna anuna abhananuna abhayaba abhananuna svaha' When this Dharma gate was proclaimed, eighty-four thousand Kumbhandas (a type of demon) obtained the Samadhi of joy and happiness.

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爾時，世尊復說咒曰：

「多地也他　陀伽陀阇　阿婆陀伽陀阇　阿婆陀　伽陀阇阇　犍陀犍陀阇　蘇婆訶」

說此法門時，七那由他百千餓鬼、毗舍遮、富單那、迦吒富單那，得電王三昧，過諸數量天、龍、夜叉，乃至迦吒富單那等，昔未曾發無上真實菩提心者皆悉發心。此是第一義諦佈施清凈平等。

「諸仁者！于彼何者是戒清凈平等？若一切世間及出世間所有善道及涅槃樂，戒為根本。以是因緣，得住聲聞辟支佛地，及阿耨多羅三藐三菩提果。所謂十善業道，遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪瞋邪見。

「諸仁者！于彼遠離殺生因緣，獲十種功德。何等為十？一者、於一切眾生得大無畏；二者、于諸眾生得大慈心；三者、得斷習氣；四者、無諸病惱；五者、得壽命長；六者、非人護持；七者、寤寐安隱無諸惡夢；八者、無有怨家；九者、不畏惡道；十者、得生善道。以是遠離殺生善根迴向阿耨多羅三藐三菩提，是人不久證無上智。得菩提已，于彼佛土離諸害殺長壽眾生來生其國。

「諸仁者！于彼遠離偷盜因緣，獲十種功德。何等為十？一者、具大財報；二者、不共他有；三者、不共五家；四者、眾人愛敬常不厭舍；五者、遠遊十方無有疑慮；六者、

行處無畏；七者、常樂佈施；八者、不求財寶自然速得；九者、得財即施；十者、得生善道。以是遠離偷盜善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土具足種種花果樹林，衣服瓔珞莊嚴之具，珍奇寶物無不充滿。

「諸仁者！于彼遠離邪淫因緣，獲十種功德。何等為十？一者、得攝諸根律儀；二者、得住離欲清凈；三者、不惱於他；四者、眾人稱譽；五者、眾人樂觀；六者、能發精進；七者、見生死過；八者、常樂舍施；九者、常樂求法；十者、得生善道。以是遠離邪淫善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土無有腥臭亦無女人，不行淫慾，皆悉化生。

「諸仁者！于彼遠離妄語因緣，獲十種功德。何等為十？一者、眾人信語；二者、於一切處乃至諸天發言得中；三者、口出香氣如優缽羅花；四者、於人天眾獨作證明；五者、眾人愛敬離諸疑惑；六者、常出實語；七者、心意清凈；八者、常無諂語言不失機；九者、常多歡喜；十者、得生善道。以是遠離妄語善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土無有腥臭，種種妙香芬馨遍滿。

「諸仁者！于彼遠離兩舌因緣，獲十種功德。何等為十？一者、得身不壞；二者、得眷屬不壞；三者、得交友不壞；四者、得信不壞；五者

【現代漢語翻譯】 現代漢語譯本：『諸位仁者！遠離偷盜的行為，可以獲得十種功德。是哪十種呢？第一，內心清凈；第二，不被他人所輕視；第三，眾人喜愛；第四，能被智者所親近；第五，行為無畏；第六，所行之處無所畏懼；第七，常常樂於佈施；第八，不求財寶也能自然獲得；第九，得到財物就樂於施捨；第十，能夠往生善道。以這種遠離偷盜的善根迴向阿耨多羅三藐三菩提（無上正等正覺），證得菩提之後，那個佛的國土會充滿各種花果樹林，衣服瓔珞等莊嚴之物，以及各種珍奇寶物。』 『諸位仁者！遠離邪淫的行為，可以獲得十種功德。是哪十種呢？第一，能夠守護諸根的律儀；第二，能夠安住于遠離慾望的清凈狀態；第三，不會惱害他人；第四，受到眾人的稱讚；第五，受到眾人的喜愛；第六，能夠發起精進之心；第七，能夠看清生死的過患；第八，常常樂於舍施；第九，常常樂於求法；第十，能夠往生善道。以這種遠離邪淫的善根迴向阿耨多羅三藐三菩提，證得菩提之後，那個佛的國土沒有腥臭之氣，也沒有女人，不行淫慾，所有眾生都是化生。』 『諸位仁者！遠離妄語的行為，可以獲得十種功德。是哪十種呢？第一，所說的話能被眾人信任；第二，在任何地方，乃至在諸天面前發言都能恰如其分；第三，口中散發出像優缽羅花（一種藍色蓮花）一樣的香氣；第四，在人天大眾中能夠獨自作證；第五，受到眾人的愛戴和尊敬，遠離各種疑惑；第六，常常說真實的話；第七，心意清凈；第八，常常沒有諂媚的言語，說話不失時機；第九，常常充滿歡喜；第十，能夠往生善道。以這種遠離妄語的善根迴向阿耨多羅三藐三菩提，證得菩提之後，那個佛的國土沒有腥臭之氣，各種美妙的香氣芬芳遍滿。』 『諸位仁者！遠離兩舌的行為，可以獲得十種功德。是哪十種呢？第一，身體不會損壞；第二，眷屬不會離散；第三，朋友不會背叛；第四，信仰不會動搖；第五，

【English Translation】 English version: 『O virtuous ones! By abstaining from stealing, one obtains ten merits. What are the ten? First, one's mind becomes pure; second, one is not despised by others; third, one is loved by the multitude; fourth, one is able to be close to the wise; fifth, one's actions are fearless; sixth, one is fearless in all places; seventh, one is always happy to give; eighth, one obtains wealth naturally without seeking it; ninth, one gives away wealth as soon as one obtains it; tenth, one is able to be reborn in a good realm. By dedicating the roots of good from abstaining from stealing towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), upon attaining Bodhi, that Buddha's land will be filled with various flower and fruit trees, clothing, ornaments, and various precious treasures.』 『O virtuous ones! By abstaining from sexual misconduct, one obtains ten merits. What are the ten? First, one is able to guard the precepts of the senses; second, one is able to abide in the purity of detachment from desire; third, one does not harm others; fourth, one is praised by the multitude; fifth, one is loved by the multitude; sixth, one is able to generate diligence; seventh, one is able to see the faults of birth and death; eighth, one is always happy to give; ninth, one is always happy to seek the Dharma; tenth, one is able to be reborn in a good realm. By dedicating the roots of good from abstaining from sexual misconduct towards Anuttara-samyak-sambodhi, upon attaining Bodhi, that Buddha's land will have no foul odors, nor will there be women, nor will there be sexual activity, and all beings will be born by transformation.』 『O virtuous ones! By abstaining from false speech, one obtains ten merits. What are the ten? First, one's words are trusted by the multitude; second, one's speech is appropriate in all places, even before the gods; third, one's mouth emits a fragrance like the Utpala flower (a blue lotus); fourth, one is able to bear witness alone among the human and heavenly masses; fifth, one is loved and respected by the multitude, and is free from all doubts; sixth, one always speaks truthfully; seventh, one's mind is pure; eighth, one's speech is free from flattery and is timely; ninth, one is always full of joy; tenth, one is able to be reborn in a good realm. By dedicating the roots of good from abstaining from false speech towards Anuttara-samyak-sambodhi, upon attaining Bodhi, that Buddha's land will have no foul odors, and various wonderful fragrances will pervade everywhere.』 『O virtuous ones! By abstaining from divisive speech, one obtains ten merits. What are the ten? First, one's body will not be destroyed; second, one's family will not be scattered; third, one's friends will not betray; fourth, one's faith will not waver; fifth,

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、得法不壞；六者、得律儀不壞；七者、得奢摩他不壞；八者、得三昧不壞；九者、得忍不壞；十者、得生善道。以是遠離兩舌善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土眾生眷屬不為諸魔他人所壞。

「諸仁者！于彼遠離惡口因緣，獲十種功德。何等為十？一者、言音柔軟；二者、語辭流利；三者、言音潤澤；四者、得和合語；五者、言必得中；六者、得質直語；七者、得無畏語；八者、得不諂語；九者、得如法語；十者、得生善道。以是遠離惡口善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土法音充滿，遠離一切鄙惡言辭。

「諸仁者！于彼遠離綺語因緣，獲十種功德。何等為十？一者、天人愛敬；二者、天人隨喜讚歎；三者、常樂實語；四者、常與明人共住不離；五者、聞言悉領；六者、得智慧人愛敬尊重；七者、常得愛樂阿蘭若處；八者、愛樂賢聖默然；九者、遠離惡人親近賢聖；十者、得生善道。以是遠離綺語善根迴向阿耨多羅三藐三菩提，得菩提已，于彼佛土，顏容端正強記不忘樂遠離者來生其國。

「諸仁者！于彼遠離貪慾因緣，獲十種功德。何等為十？一者、身根不缺；二者、口業清凈；三者、心不散亂；四者、得勝果報；五者、得大富貴；六者、眾人樂觀；七者、

【現代漢語翻譯】 現代漢語譯本 『諸位仁者！遠離兩舌的因緣，能獲得十種功德。是哪十種呢？一者、得不壞眷屬；二者、得不壞朋友；三者、得不壞伴侶；四者、得不壞知識；五者、得法不壞；六者、得律儀不壞；七者、得奢摩他（止，禪定）不壞；八者、得三昧（正定）不壞；九者、得忍不壞；十者、得生善道。以這種遠離兩舌的善根迴向阿耨多羅三藐三菩提（無上正等正覺），得到菩提（覺悟）后，那個佛國土的眾生眷屬不會被諸魔和其他人所破壞。 『諸位仁者！遠離惡口的因緣，能獲得十種功德。是哪十種呢？一者、言音柔軟；二者、語辭流利；三者、言音潤澤；四者、得和合語；五者、言必得中；六者、得質直語；七者、得無畏語；八者、得不諂語；九者、得如法語；十者、得生善道。以這種遠離惡口的善根迴向阿耨多羅三藐三菩提，得到菩提后，那個佛國土的法音充滿，遠離一切鄙惡的言辭。 『諸位仁者！遠離綺語的因緣，能獲得十種功德。是哪十種呢？一者、天人愛敬；二者、天人隨喜讚歎；三者、常樂實語；四者、常與明人共住不離；五者、聞言悉領；六者、得智慧人愛敬尊重；七者、常得愛樂阿蘭若（寂靜處）處；八者、愛樂賢聖默然；九者、遠離惡人親近賢聖；十者、得生善道。以這種遠離綺語的善根迴向阿耨多羅三藐三菩提，得到菩提后，在那個佛土，容貌端正，記憶力強，不忘失，喜愛遠離的人會來生到那個國土。 『諸位仁者！遠離貪慾的因緣，能獲得十種功德。是哪十種呢？一者、身根不缺；二者、口業清凈；三者、心不散亂；四者、得勝果報；五者、得大富貴；六者、眾人樂觀；七者、

【English Translation】 English version 『O virtuous ones! By abstaining from the causes of divisive speech, one obtains ten merits. What are the ten? First, one obtains indestructible family; second, one obtains indestructible friends; third, one obtains indestructible companions; fourth, one obtains indestructible knowledge; fifth, one obtains indestructible Dharma; sixth, one obtains indestructible precepts; seventh, one obtains indestructible Shamatha (calm abiding); eighth, one obtains indestructible Samadhi (concentration); ninth, one obtains indestructible patience; tenth, one is born in a good realm. By dedicating the roots of good from abstaining from divisive speech towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), upon attaining Bodhi (enlightenment), the beings and family members in that Buddha-land will not be destroyed by demons or others. 『O virtuous ones! By abstaining from the causes of harsh speech, one obtains ten merits. What are the ten? First, one's voice is gentle; second, one's speech is fluent; third, one's voice is resonant; fourth, one obtains harmonious speech; fifth, one's words are always appropriate; sixth, one obtains honest speech; seventh, one obtains fearless speech; eighth, one obtains non-flattering speech; ninth, one obtains speech in accordance with the Dharma; tenth, one is born in a good realm. By dedicating the roots of good from abstaining from harsh speech towards Anuttara-samyak-sambodhi, upon attaining Bodhi, the Dharma sound in that Buddha-land is full, and all vile and evil words are absent. 『O virtuous ones! By abstaining from the causes of frivolous speech, one obtains ten merits. What are the ten? First, one is loved and respected by gods and humans; second, gods and humans rejoice and praise one; third, one always delights in truthful speech; fourth, one always dwells with wise people and is never separated from them; fifth, one understands all that is said; sixth, one is loved and respected by wise people; seventh, one always delights in dwelling in Aranya (secluded places); eighth, one delights in the silence of the virtuous and noble; ninth, one avoids evil people and draws near to the virtuous and noble; tenth, one is born in a good realm. By dedicating the roots of good from abstaining from frivolous speech towards Anuttara-samyak-sambodhi, upon attaining Bodhi, in that Buddha-land, those with handsome features, strong memory, and who do not forget, and who love seclusion, will be born in that land. 『O virtuous ones! By abstaining from the causes of greed, one obtains ten merits. What are the ten? First, one's physical faculties are complete; second, one's verbal actions are pure; third, one's mind is not scattered; fourth, one obtains superior karmic results; fifth, one obtains great wealth and nobility; sixth, one is viewed favorably by the multitude; seventh,

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得不壞眷屬及不壞財；八者、常與明人相會；九者、不離法聲；十者、得生善道。以是遠離貪慾善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土離彼魔怨及諸外道。

「諸仁者！于彼遠離瞋恚因緣，獲十種功德。何等為十？一者、得離瞋恚；二者、不樂積財；三者、隨順賢聖；四者、常與賢聖相會；五者、得利益事；六者、面部端嚴。七者、見眾生樂則生歡喜；八者、常得三昧；九者、三業調柔；十者、得生善道。以是遠離瞋恚善根迴向阿耨多羅三藐三菩提，得菩提已，彼佛國土所有眾生，悉得三昧心極清凈。

「諸仁者！于彼遠離邪見因緣，獲十種功德。何等為十？一者、心性柔善伴侶賢良；二者、信有業報乃至奪命不起諸惡；三者、歸敬三寶不信天神；四者、得於正見不擇歲次日月吉兇；五者、常生人天離諸惡道；六者、得賢善心明人讚譽；七者、棄於世俗常求聖道；八者、離斷常見信因緣法；九者、常與正信正行正發心人共相會遇；十者、得生善道。以是遠離邪見善根迴向阿耨多羅三藐三菩提，是人速滿六波羅蜜，于善凈佛土而成正覺。得菩提已，于彼佛土，功德智慧一切善根莊嚴眾生來生其國，不信天神離惡道畏，于彼命終還生善道。

「諸仁者！于彼佈施清凈平等行時，于戒遠離殺

【現代漢語翻譯】 現代漢語譯本 『諸位仁者！以遠離貪慾的善根迴向阿耨多羅三藐三菩提（無上正等正覺），能獲得十種功德。是哪十種呢？第一，能獲得不壞的眷屬和不壞的財富；第二，常與賢明的人相會；第三，不離佛法之聲；第四，得生善道。以這種遠離貪慾的善根迴向阿耨多羅三藐三菩提，證得菩提后，那個佛的國土將遠離魔的怨恨和各種外道。』 『諸位仁者！以遠離瞋恚的因緣，能獲得十種功德。是哪十種呢？第一，能遠離瞋恚；第二，不貪戀積聚財富；第三，隨順賢聖的教導；第四，常與賢聖相會；第五，能獲得利益的事情；第六，面容端正莊嚴；第七，見到眾生快樂就生歡喜心；第八，常得三昧（禪定）；第九，身口意三業調柔；第十，得生善道。以這種遠離瞋恚的善根迴向阿耨多羅三藐三菩提，證得菩提后，那個佛的國土所有眾生，都能獲得三昧，心極清凈。』 『諸位仁者！以遠離邪見的因緣，能獲得十種功德。是哪十種呢？第一，心性柔和善良，伴侶賢良；第二，相信有業報，乃至被奪取生命也不會生起惡念；第三，歸敬三寶（佛、法、僧），不信天神；第四，獲得正見，不選擇年份、月份、日子和吉兇；第五，常生於人天善道，遠離各種惡道；第六，獲得賢善的心，得到賢明的人讚譽；第七，捨棄世俗，常求聖道；第八，遠離斷見和常見，相信因緣法；第九，常與正信、正行、正發心的人相會；第十，得生善道。以這種遠離邪見的善根迴向阿耨多羅三藐三菩提，這個人能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），在清凈的佛土成就正覺。證得菩提后，在那個佛土，以功德智慧和一切善根莊嚴眾生，使他們來生到那個國土，不信天神，遠離惡道的恐懼，在那裡命終后還能轉生到善道。』 『諸位仁者！在佈施清凈平等的時候，在持戒遠離殺生的時候，

【English Translation】 English version 'O virtuous ones! By dedicating the roots of good from abstaining from greed towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), one obtains ten merits. What are the ten? First, one obtains indestructible family and indestructible wealth; second, one often meets with wise people; third, one does not depart from the sound of the Dharma; fourth, one is born in good realms. By dedicating these roots of good from abstaining from greed towards Anuttara-samyak-sambodhi, upon attaining Bodhi, that Buddha's land will be free from the hatred of demons and various heretics.' 'O virtuous ones! By the causes and conditions of abstaining from anger, one obtains ten merits. What are the ten? First, one is free from anger; second, one does not delight in accumulating wealth; third, one follows the sages and saints; fourth, one often meets with sages and saints; fifth, one obtains beneficial matters; sixth, one's face is dignified and handsome; seventh, one rejoices upon seeing the happiness of sentient beings; eighth, one often attains samadhi (meditative absorption); ninth, one's three karmas (body, speech, and mind) are gentle and harmonious; tenth, one is born in good realms. By dedicating these roots of good from abstaining from anger towards Anuttara-samyak-sambodhi, upon attaining Bodhi, all sentient beings in that Buddha's land will attain samadhi and their minds will be extremely pure.' 'O virtuous ones! By the causes and conditions of abstaining from wrong views, one obtains ten merits. What are the ten? First, one's mind is gentle and kind, and one's companions are virtuous; second, one believes in karmic retribution, and even if one's life is taken, one does not give rise to evil thoughts; third, one takes refuge in the Three Jewels (Buddha, Dharma, Sangha) and does not believe in gods; fourth, one obtains right views and does not choose years, months, days, or auspiciousness; fifth, one is often born in human and heavenly realms, and is far from all evil realms; sixth, one obtains a virtuous mind and is praised by wise people; seventh, one abandons worldly pursuits and always seeks the holy path; eighth, one is free from annihilationism and eternalism, and believes in the law of dependent origination; ninth, one often meets with people of right faith, right practice, and right aspiration; tenth, one is born in good realms. By dedicating these roots of good from abstaining from wrong views towards Anuttara-samyak-sambodhi, this person will quickly fulfill the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and will attain perfect enlightenment in a pure Buddha land. Upon attaining Bodhi, in that Buddha land, with the merits, wisdom, and all good roots, sentient beings will be adorned and will be born in that land, not believing in gods, free from the fear of evil realms, and upon dying there, they will be reborn in good realms.' 'O virtuous ones! When practicing pure and equal giving, when upholding precepts and abstaining from killing,'

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生平等行。以是因緣，具大果報離諸怖畏。

「諸仁者！于彼佈施清凈平等行時，于戒遠離偷盜平等行。以是因緣，具大果報不共他有，修一切善無有留難。

「諸仁者！于彼佈施清凈平等行時，于戒遠離邪淫平等行。以是因緣，具大果報修習善根，無有留難，無邪淫念觀自他婦。

「諸仁者！于彼佈施清凈平等行時，于戒遠離妄語平等行。以是因緣，具大果報，若被譭謗人不信受，如說修行發意所為莫不堅固，于天人眾獨作證明，口出香氣如優缽羅花。

「諸仁者！于彼佈施清凈平等行時，于戒遠離兩舌平等行。以是因緣，具大果報，得不壞眷屬、丈夫眷屬、敬信眷屬。

「諸仁者！于彼佈施清凈平等行時，于戒遠離惡口平等行。以是因緣具大果報，離粗獷語得微妙音，具足清凈離弊惡聲。

「諸仁者！于彼佈施清凈平等行時，于戒遠離綺語平等行。以是因緣具大果報，發言得中、斷大眾疑，眾人樂見。

「諸仁者！于彼佈施清凈平等行時，于戒遠離貪慾平等行。以是因緣具大果報，正受其報還能捨施，具受勝報備大威力。

「諸仁者！于彼佈施清凈平等行時，于戒遠離瞋恚平等行。以是因緣具大果報，端正豐美眾人愛敬，一切無礙諸根不缺。

「諸仁者

【現代漢語翻譯】 現代漢語譯本 生平等行（對一切眾生平等對待）。因為這個因緣，會獲得巨大的果報，遠離一切恐懼。 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離偷盜的平等行為。因為這個因緣，會獲得巨大的果報，不與他人共有，修習一切善行沒有障礙。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離邪淫的平等行為。因為這個因緣，會獲得巨大的果報，修習善根沒有障礙，沒有邪淫的念頭，不會觀看自己或他人的妻子。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離妄語的平等行為。因為這個因緣，會獲得巨大的果報，即使被誹謗，人們也不會相信，如實修行，發願所做的事情沒有不堅固的，在天人大眾中獨自作證，口中散發香氣如同優缽羅花（一種蓮花）。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離兩舌的平等行為。因為這個因緣，會獲得巨大的果報，得到不會破散的眷屬、丈夫的眷屬、敬信的眷屬。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離惡口的平等行為。因為這個因緣，會獲得巨大的果報，遠離粗獷的語言，得到微妙的聲音，具足清凈，遠離污穢惡劣的聲音。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離綺語的平等行為。因為這個因緣，會獲得巨大的果報，發言得當，斷除大眾的疑惑，眾人樂於見到。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離貪慾的平等行為。因為這個因緣，會獲得巨大的果報，正確地承受果報，還能捨棄佈施，具足承受殊勝的果報，具備強大的威力。』 『各位仁者！當進行佈施的清凈平等行為時，在持戒方面，要遠離嗔恚的平等行為。因為這個因緣，會獲得巨大的果報，相貌端正豐美，眾人愛戴敬重，一切沒有障礙，諸根不缺。』 『各位仁者！』

【English Translation】 English version Living with equality towards all beings. Because of this cause and condition, one will obtain great karmic rewards and be free from all fears. 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from stealing. Because of this cause and condition, one will obtain great karmic rewards, not shared with others, and the practice of all good deeds will be without obstacles.' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from sexual misconduct. Because of this cause and condition, one will obtain great karmic rewards, the cultivation of good roots will be without obstacles, and there will be no thoughts of sexual misconduct, not looking at one's own or others' wives.' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from false speech. Because of this cause and condition, one will obtain great karmic rewards, even if slandered, people will not believe it, practicing truthfully, the vows made will be firm, one will be a sole witness among the heavenly and human assembly, and the mouth will emit fragrance like an Utpala flower (a type of lotus).' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from divisive speech. Because of this cause and condition, one will obtain great karmic rewards, gaining an unbreakable retinue, a husband's retinue, and a respectful and faithful retinue.' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from harsh speech. Because of this cause and condition, one will obtain great karmic rewards, abandoning coarse language and gaining a subtle voice, possessing purity, and being free from foul and evil sounds.' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from frivolous speech. Because of this cause and condition, one will obtain great karmic rewards, speaking appropriately, resolving the doubts of the assembly, and being a joy to see.' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from greed. Because of this cause and condition, one will obtain great karmic rewards, correctly receiving the karmic results, and also being able to give, fully receiving superior rewards, and possessing great power.' 'Noble ones! When performing the pure and equal act of giving, in terms of precepts, practice the equal act of abstaining from anger. Because of this cause and condition, one will obtain great karmic rewards, having a dignified and beautiful appearance, being loved and respected by all, without any obstacles, and with all faculties complete.' 'Noble ones!'

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！于彼佈施清凈平等行時，于戒遠離邪見平等行。以是因緣具大果報，正見國土正見家生，常值諸佛及諸菩薩聲聞緣覺，見佛聞法供養眾僧，修菩薩行常不捨離清凈平等。

「諸仁者！此是戒行清凈平等，以是戒行自莊嚴者，是人不久具足相好，成佛功德音聲清凈，降伏魔怨，禪念慧行清凈大智大慈大悲，乃至能成一切佛法清凈平等，此是世間起發戒行清凈平等。

「諸仁者！于彼何者是出世間起發戒行清凈平等？若戒清凈及三摩提起信解行者，不依色事而持禁戒，不依受想行識事而持禁戒。不依眼事而持禁戒，不依色眼識眼觸眼觸因緣生受愛取有生事而持禁戒；乃至不依意事而持禁戒，不依法意識意觸意觸因緣生受愛取有生事而持禁戒。不依地界水火風界事而持禁戒，不依無邊虛空處，無邊識處，無所有處，非想非非想處事而持禁戒。不依欲界色無色界事而持禁戒。不依現在及未來事而持禁戒。不依聲聞及辟支佛無上大乘一切智事而持禁戒。不依聞事禪事智事而持禁戒。不依聞力、三昧力、陀羅尼力、忍辱力事而持禁戒。不依有漏無漏力、有為無為事、善不善力、明闇力事而持禁戒。此是出世間起發戒行清凈平等，梵路聖道入無畏城。彼諸賢聖所依戒行清凈平等，第一義諦入清凈智。

「諸仁者

【現代漢語翻譯】 現代漢語譯本：當他以清凈平等之心行佈施時，也以遠離邪見的平等之心持戒。因為這樣的因緣，他會獲得巨大的果報，出生在具有正見的國土和家庭，常常遇到諸佛、菩薩、聲聞和緣覺，見到佛陀，聽聞佛法，供養僧眾，修菩薩行，永不捨離清凈平等。 諸位仁者！這就是戒行清凈平等。以這樣的戒行來莊嚴自己的人，不久就會具足美好的相貌，成就佛陀的功德，聲音清凈，降伏魔怨，禪定、智慧和慈悲的修行都清凈廣大，乃至能夠成就一切佛法的清凈平等。這就是世間發起戒行清凈平等。 諸位仁者！那麼，什麼是出世間發起戒行清凈平等呢？如果持戒清凈，並且對三摩地（samadhi，禪定）生起信心和理解，那麼他持戒就不會依賴於色（rupa，物質）的事物，也不會依賴於受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的事物。他持戒不會依賴於眼（caksu，視覺）的事物，也不會依賴於色、眼識、眼觸、眼觸因緣所生的受、愛、取、有、生等事物；乃至他持戒不會依賴於意（manas，心意）的事物，也不會依賴於法、意識、意觸、意觸因緣所生的受、愛、取、有、生等事物。他持戒不會依賴於地界、水界、火界、風界的事物，也不會依賴於無邊虛空處（akasanantya-ayatana）、無邊識處（vijnananantya-ayatana）、無所有處（akimcanya-ayatana）、非想非非想處（naivasamjnanasamjnayatana）的事物。他持戒不會依賴於欲界、色界、無色界的事物。他持戒不會依賴於現在和未來的事物。他持戒不會依賴於聲聞（sravaka，弟子）和辟支佛（pratyekabuddha，獨覺）的無上大乘一切智的事物。他持戒不會依賴於聽聞、禪定、智慧的事物。他持戒不會依賴於聽聞力、三昧力、陀羅尼力、忍辱力的事物。他持戒不會依賴於有漏無漏力、有為無為的事物、善不善力、明暗力的事物。這就是出世間發起戒行清凈平等，是通往梵路聖道，進入無畏之城。那些賢聖所依的戒行清凈平等，是第一義諦，進入清凈智慧。 諸位仁者！

【English Translation】 English version: When one practices giving with a pure and equal mind, one also practices precepts with an equal mind that is free from wrong views. Because of this cause and condition, one will receive great rewards, be born in a land and family with right views, often encounter Buddhas, Bodhisattvas, Sravakas (hearers) and Pratyekabuddhas (solitary realizers), see the Buddha, hear the Dharma, make offerings to the Sangha, practice the Bodhisattva path, and never abandon pure equality. Noble ones! This is the purity and equality of precept practice. Those who adorn themselves with such precept practice will soon possess excellent marks, accomplish the merits of a Buddha, have a pure voice, subdue demonic hindrances, and have pure and vast practice of meditation, wisdom, and compassion, and will even be able to accomplish the purity and equality of all Buddha-dharmas. This is the worldly arising of the purity and equality of precept practice. Noble ones! Then, what is the supramundane arising of the purity and equality of precept practice? If one's precepts are pure and one has faith and understanding in samadhi (meditative absorption), then one's observance of precepts does not rely on the things of rupa (form), nor does it rely on the things of vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). One's observance of precepts does not rely on the things of the eye (caksu), nor does it rely on the things of form, eye-consciousness, eye-contact, the feeling, craving, grasping, becoming, and birth that arise from the condition of eye-contact; and so on, one's observance of precepts does not rely on the things of the mind (manas), nor does it rely on the things of dharma, mind-consciousness, mind-contact, the feeling, craving, grasping, becoming, and birth that arise from the condition of mind-contact. One's observance of precepts does not rely on the things of the earth element, water element, fire element, or wind element, nor does it rely on the things of the sphere of infinite space (akasanantya-ayatana), the sphere of infinite consciousness (vijnananantya-ayatana), the sphere of nothingness (akimcanya-ayatana), or the sphere of neither perception nor non-perception (naivasamjnanasamjnayatana). One's observance of precepts does not rely on the things of the desire realm, the form realm, or the formless realm. One's observance of precepts does not rely on the things of the present or the future. One's observance of precepts does not rely on the things of the unsurpassed great wisdom of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). One's observance of precepts does not rely on the things of hearing, meditation, or wisdom. One's observance of precepts does not rely on the things of the power of hearing, the power of samadhi, the power of dharani, or the power of patience. One's observance of precepts does not rely on the things of the power of defiled and undefiled, the things of conditioned and unconditioned, the power of good and non-good, or the power of light and darkness. This is the supramundane arising of the purity and equality of precept practice, the path to the Brahma path, the holy path, and entering the city of fearlessness. The purity and equality of precept practice that those noble ones rely on is the ultimate truth, entering pure wisdom. Noble ones!

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！所言戒者，是何句義？譬如金剛鐵圍山間熱惱之風，以山障故不令得去至四天下，如是聖戒清凈平等修四念處力，能障彼愛熱之風不令得起，以是義故名之為戒。譬如鐵圍山間臭穢之風，以山障故不令得去至四天下，如是聖戒清凈平等修四無畏力，能障彼邪臭之氣不令得起，以是義故名之為戒。譬如鐵圍山間甚大黑闇，以山障故不令得曀此四天下，如是聖戒清凈平等修七覺分力，能障彼無明有為有漏之相不令得起，以是義故名之為戒。

「諸仁者！離欲義是戒義，解脫義是戒義，休息義是戒義，盡義是戒義，滅義是戒義，此諸句義名為戒義。

「諸仁者！此是有為無為戒行清凈平等。若有沙門及婆羅門，修此有為及無為戒平等住者，彼人應受世間供養。若世間人于彼沙門及婆羅門，敬信尊重護持養育，衣服飲食床褥臥具，病患因緣施其湯藥活命之具，彼人流轉于生死中，恒受勝報速能得入無畏大城。

「諸仁者！于彼何者是忍清凈平等？忍有二種：一者、舍忍；二者、息怒忍。舍忍清凈平等者，若欲得一切樂舍一切苦，是名舍忍清凈平等。若有眾生求樂離苦，觀彼三界一切苦道及煩惱火之所逼熱，唯除聖人。是人為已生大怖畏。作是見時，三界眾生皆為煩惱熾然逼熱，一一眾生種種苦害，驅馳流

【現代漢語翻譯】 現代漢語譯本： 「諸位，所說的戒，是什麼含義呢？譬如金剛鐵圍山之間的熱惱之風，因為山的阻擋，不能吹到四大天下。同樣，聖戒清凈平等地修習四念處的力量，能夠阻擋愛慾熱惱的風，不讓它生起。因此，這被稱為戒。譬如鐵圍山之間的臭穢之風，因為山的阻擋，不能吹到四大天下。同樣，聖戒清凈平等地修習四無畏的力量，能夠阻擋邪惡臭穢的氣息，不讓它生起。因此，這被稱為戒。譬如鐵圍山之間巨大的黑暗，因為山的阻擋，不能籠罩這四大天下。同樣，聖戒清凈平等地修習七覺分的力量，能夠阻擋無明、有為、有漏的現象，不讓它們生起。因此，這被稱為戒。

「諸位，離欲的含義是戒的含義，解脫的含義是戒的含義，休息的含義是戒的含義，盡的含義是戒的含義，滅的含義是戒的含義，這些含義都稱為戒的含義。

「諸位，這是有為和無為的戒行清凈平等。如果有沙門（出家修道者）和婆羅門（古印度祭司），修習這種有為和無為的戒，平等安住其中，這個人應該接受世間的供養。如果世間的人對這些沙門和婆羅門，恭敬、信仰、尊重、護持、供養，給予衣服、飲食、床褥、臥具，以及生病時所需的湯藥和維持生命的物品，這個人將在生死輪迴中，恒常獲得殊勝的果報，迅速進入無畏的大城（涅槃）。

「諸位，什麼是忍的清凈平等呢？忍有兩種：一是舍忍，二是息怒忍。舍忍的清凈平等是指，如果想要得到一切快樂，捨棄一切痛苦，這就叫做舍忍的清凈平等。如果有眾生追求快樂，遠離痛苦，觀察三界（欲界、色界、無色界）一切痛苦的道路和煩惱之火的逼迫，只有聖人才能免除。這個人會因此產生巨大的恐懼。當他看到這種情況時，三界眾生都被煩惱的熾熱所逼迫，每一個眾生都遭受著各種各樣的痛苦和傷害，被驅趕著流轉。 English version: 'What is the meaning of the precepts?' For example, the hot and vexing wind between the Vajra Iron Mountain (a mythical mountain range) is prevented from reaching the four continents by the mountain's barrier. Similarly, the holy precepts, through the pure and equal practice of the power of the Four Foundations of Mindfulness (four aspects of mindfulness practice), can block the wind of passionate desire from arising. Therefore, this is called a precept. For example, the foul and stinking wind between the Iron Mountain is prevented from reaching the four continents by the mountain's barrier. Similarly, the holy precepts, through the pure and equal practice of the power of the Four Fearlessnesses (four kinds of fearlessness), can block the foul and evil air from arising. Therefore, this is called a precept. For example, the great darkness between the Iron Mountain is prevented from covering these four continents by the mountain's barrier. Similarly, the holy precepts, through the pure and equal practice of the power of the Seven Factors of Enlightenment (seven factors leading to enlightenment), can block the phenomena of ignorance, conditioned existence, and defilements from arising. Therefore, this is called a precept.

'Noble ones, the meaning of detachment is the meaning of precepts, the meaning of liberation is the meaning of precepts, the meaning of rest is the meaning of precepts, the meaning of exhaustion is the meaning of precepts, the meaning of extinction is the meaning of precepts. These meanings are called the meaning of precepts.'

'Noble ones, this is the pure and equal practice of precepts, both conditioned and unconditioned. If there are ascetics (Shramanas) and Brahmins (priests in ancient India) who practice these conditioned and unconditioned precepts and dwell in them equally, they should receive offerings from the world. If people in the world respect, believe in, honor, protect, and support these ascetics and Brahmins, providing them with clothing, food, bedding, and medicine for illnesses, and the means to sustain life, these people will constantly receive superior rewards in the cycle of birth and death and will quickly enter the fearless great city (Nirvana).'

'Noble ones, what is the pure and equal practice of patience? There are two kinds of patience: one is the patience of relinquishment, and the other is the patience of calming anger. The pure and equal practice of the patience of relinquishment means that if one desires to obtain all happiness and relinquish all suffering, this is called the pure and equal practice of the patience of relinquishment. If there are beings who seek happiness and avoid suffering, and they observe that all the paths of suffering and the fires of affliction in the three realms (desire realm, form realm, formless realm) are oppressive, except for the sages, this person will develop great fear. When they see this, they realize that all beings in the three realms are oppressed by the heat of afflictions, and each being is driven and flows through various kinds of suffering and harm.

【English Translation】 'What is the meaning of the precepts?' For example, the hot and vexing wind between the Vajra Iron Mountain (a mythical mountain range) is prevented from reaching the four continents by the mountain's barrier. Similarly, the holy precepts, through the pure and equal practice of the power of the Four Foundations of Mindfulness (four aspects of mindfulness practice), can block the wind of passionate desire from arising. Therefore, this is called a precept. For example, the foul and stinking wind between the Iron Mountain is prevented from reaching the four continents by the mountain's barrier. Similarly, the holy precepts, through the pure and equal practice of the power of the Four Fearlessnesses (four kinds of fearlessness), can block the foul and evil air from arising. Therefore, this is called a precept. For example, the great darkness between the Iron Mountain is prevented from covering these four continents by the mountain's barrier. Similarly, the holy precepts, through the pure and equal practice of the power of the Seven Factors of Enlightenment (seven factors leading to enlightenment), can block the phenomena of ignorance, conditioned existence, and defilements from arising. Therefore, this is called a precept. 'Noble ones, the meaning of detachment is the meaning of precepts, the meaning of liberation is the meaning of precepts, the meaning of rest is the meaning of precepts, the meaning of exhaustion is the meaning of precepts, the meaning of extinction is the meaning of precepts. These meanings are called the meaning of precepts.' 'Noble ones, this is the pure and equal practice of precepts, both conditioned and unconditioned. If there are ascetics (Shramanas) and Brahmins (priests in ancient India) who practice these conditioned and unconditioned precepts and dwell in them equally, they should receive offerings from the world. If people in the world respect, believe in, honor, protect, and support these ascetics and Brahmins, providing them with clothing, food, bedding, and medicine for illnesses, and the means to sustain life, these people will constantly receive superior rewards in the cycle of birth and death and will quickly enter the fearless great city (Nirvana).' 'Noble ones, what is the pure and equal practice of patience? There are two kinds of patience: one is the patience of relinquishment, and the other is the patience of calming anger. The pure and equal practice of the patience of relinquishment means that if one desires to obtain all happiness and relinquish all suffering, this is called the pure and equal practice of the patience of relinquishment. If there are beings who seek happiness and avoid suffering, and they observe that all the paths of suffering and the fires of affliction in the three realms (desire realm, form realm, formless realm) are oppressive, except for the sages, this person will develop great fear. When they see this, they realize that all beings in the three realms are oppressed by the heat of afflictions, and each being is driven and flows through various kinds of suffering and harm.'

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轉不能自救。『如是我共一切眾生，為苦所惱，以何方便而能自救？』即作是念：『不以餘事，唯應修忍脫一切苦，具一切樂。』便能喜樂修平等忍。能捨種種資身之具，所謂飲食、騎乘、衣服、臥具、屋宅、床榻，隨其所須皆悉給與，以忍佈施為滅諸苦。

「是人數數修忍住時，能行舍施，于正發心人正修行人，應到其所而修供養。數供養故，從彼人聞生死過患涅槃功德。是人如是，若聲聞乘及緣覺乘無上大乘發心求證，為彼樂故，重複樂忍養育眾生，此是舍忍清凈平等。乃至若捨身外資財，能自忍苦令他得樂，亦名舍忍清凈平等。

「若彼種種形色、種種威儀、種種音聲、種種瞋怒、罵辱欺凌粗獷非實不喜之言，乞士來求諸如是等，是人心未柔軟瞋恚未凈不得住忍。是人生念：『誰能勝我？』是故被辱未能行忍。復作是念：『彼食血肉夜叉、羅剎、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那等，何故未聞生死大苦涅槃至樂？不觀後世可怖畏事，眾苦所惱未能解脫，應知彼等離善知識及不聞法，是故生死為苦所溺。我已近善知識，數數得聞生死苦惱涅槃安樂，觀後世畏常勤修習斷一切苦，當得度彼生死沉淪。何故起瞋而不行忍？是故我應作是分別，罵辱音聲及諸違事皆悉如風，我當棄捨不應起瞋，如

【現代漢語翻譯】 現代漢語譯本：

轉生不能自我救贖。『如果我和一切眾生，都被痛苦所困擾，用什麼方法才能自我解救呢？』於是這樣想：『不用其他方法，只有修習忍耐才能脫離一切痛苦，獲得一切快樂。』便能歡喜地修習平等忍耐。能夠捨棄各種維持生活的物品，比如飲食、坐騎、衣服、臥具、房屋、床鋪，凡是他們需要的都全部給予，用忍耐佈施來消除各種痛苦。 這個人多次修習忍耐的時候，能夠實行舍施，對於真正發心的人和真正修行的人，應該到他們那裡去供養。因為多次供養的緣故，從他們那裡聽到生死的過患和涅槃的功德。這個人如果這樣，無論是聲聞乘（Shravakayana，小乘佛教）還是緣覺乘（Pratyekabuddhayana，中乘佛教）或者無上大乘（Mahayana，大乘佛教）發心求證，爲了他們的快樂，再次樂於忍耐養育眾生，這就是舍忍的清凈平等。乃至如果捨棄身外之物，能夠自己忍受痛苦讓別人得到快樂，也叫做舍忍的清凈平等。 如果遇到各種各樣的形色、各種各樣的威儀、各種各樣的聲音、各種各樣的嗔怒、謾罵侮辱欺凌粗暴不真實不悅耳的話語，乞討的人來求取這些東西，這個人內心沒有柔軟，嗔恚沒有清凈，就不能安住于忍耐。這個人會產生這樣的念頭：『誰能勝過我？』因此被侮辱了也不能實行忍耐。又會這樣想：『那些吃血肉的夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、鳩槃茶（Kumbhanda，一種守宮鬼）、餓鬼（Preta，一種鬼道眾生）、毗舍遮（Pisaca，一種食人鬼）、富單那（Putana，一種臭餓鬼）、迦吒富單那（Kataputana，一種極臭餓鬼）等，為什麼沒有聽說過生死的大苦和涅槃的至樂呢？不觀察後世可怕的事情，被各種痛苦所困擾而不能解脫，應該知道他們遠離善知識和沒有聽聞佛法，所以生死被痛苦所淹沒。我已經親近善知識，多次聽到生死苦惱和涅槃安樂，觀察後世的畏懼，常常勤奮修習斷除一切痛苦，應當能夠度脫他們生死的沉淪。為什麼生起嗔恨而不實行忍耐呢？所以，我應該這樣分別，謾罵侮辱的聲音和各種違逆的事情都像風一樣，我應當捨棄不應該生起嗔恨，就像……』

【English Translation】 English version:

Rebirth cannot save oneself. 'If I and all sentient beings are troubled by suffering, what means can we use to save ourselves?' Then one thinks: 'There is no other way, only by cultivating patience can one escape all suffering and attain all happiness.' Then one can joyfully cultivate equal patience. One can give up all kinds of necessities for life, such as food, riding animals, clothing, bedding, houses, and beds, giving all that they need, using patient giving to eliminate all suffering. When this person practices patience many times, they can practice giving. For those who have truly aspired and are truly practicing, one should go to them and make offerings. Because of making offerings many times, one hears from them the faults of birth and death and the merits of Nirvana. If this person is like this, whether they aspire to attain the Shravakayana (the Vehicle of Hearers, Hinayana Buddhism), the Pratyekabuddhayana (the Vehicle of Solitary Buddhas, Middle Vehicle Buddhism), or the unsurpassed Mahayana (the Great Vehicle, Mahayana Buddhism), for their happiness, one is again happy to patiently nurture sentient beings. This is the pure equality of giving patience. Even if one gives up external possessions, and can endure suffering oneself to bring happiness to others, this is also called the pure equality of giving patience. If one encounters various forms, various demeanors, various sounds, various angers, curses, insults, bullying, harsh, untrue, and unpleasant words, and beggars come seeking such things, if this person's mind is not soft, and their anger is not purified, they cannot abide in patience. This person will have the thought: 'Who can overcome me?' Therefore, when insulted, they cannot practice patience. They will also think: 'Those flesh-eating Yakshas (a type of spirit), Rakshasas (a type of demon), Kumbhandas (a type of goblin), Pretas (a type of hungry ghost), Pisacas (a type of flesh-eating ghost), Putanas (a type of foul-smelling ghost), Kataputanas (a type of extremely foul-smelling ghost), etc., why have they not heard of the great suffering of birth and death and the supreme bliss of Nirvana? They do not observe the terrifying things of the afterlife, and are troubled by all kinds of suffering and cannot be liberated. It should be known that they are far from good teachers and have not heard the Dharma, so they are drowned in the suffering of birth and death. I have already drawn near to good teachers, and have repeatedly heard of the suffering of birth and death and the bliss of Nirvana. Observing the fear of the afterlife, I constantly diligently practice to cut off all suffering, and should be able to deliver them from the cycle of birth and death. Why do I give rise to anger and not practice patience? Therefore, I should discern that the sounds of curses and insults and all adverse things are like the wind. I should abandon them and not give rise to anger, just like...'

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是應舍諸眾生想。』

「作是念時，罵辱音聲及諸違事悉如風過，離眾生想修行忍辱清凈平等。是人若數于彼眾生舍種種想，罵辱聲音及諸違事離分別想，修行忍辱清凈平等，是人住忍心喜得凈，如是則能修無礙智，謂法無礙及義無礙。如是則能悉舍內財，所謂皮肉筋骨眼耳鼻舌手足及頭所愛之命。如是菩薩摩訶薩修無分別非無分別忍清凈平等，是名舍忍清凈平等。

「諸仁者！于彼何者是息怒忍清凈平等？若菩薩摩訶薩能於一切言語音聲文字舍分別想，及於一切色身形想、舉動威儀去來戲笑舍分別想，亦舍愛取不求果報、離於苦樂無分別想，乃至於己身命無分別想，得住第一義忍清凈平等。譬如虛空遇闇不瞋、得明不喜，不作如是分別之心，如是菩薩摩訶薩住第一義忍清凈平等，于彼一切有為諸法語言形色及苦樂受，離於分別不作分別不瞋不喜，于諸眾生離分別想，得住第一義忍清凈平等。

「譬如虛空不動不止，遍動不震不止遍震，如是菩薩摩訶薩於一切業有為諸行，身心不動不止遍動，亦復不震不止遍震。

「譬如虛空清凈離垢，如是菩薩摩訶薩住第一義忍清凈平等，于彼一切有為身心善得清凈。

「譬如虛空長養眾生，如是菩薩摩訶薩住第一義忍清凈平等養育眾生。

【現代漢語翻譯】 現代漢語譯本：『應當捨棄對一切眾生的執著。』 當這樣想的時候，辱罵的聲音和各種違逆的事情都像風一樣過去，不再執著于眾生的概念，修行忍辱，達到清凈平等。如果這個人多次捨棄對那些眾生的各種執著，辱罵的聲音和各種違逆的事情也就不再分別，修行忍辱，達到清凈平等，這個人安住于忍辱之心，獲得喜悅和清凈。這樣就能修得無礙的智慧，即法無礙和義無礙。這樣就能完全捨棄內在的財富，也就是皮肉筋骨、眼耳鼻舌手足以及最珍愛的生命。這樣的菩薩摩訶薩修行無分別和非無分別的忍辱，達到清凈平等，這稱為舍忍清凈平等。 諸位仁者！什麼是息怒忍的清凈平等呢？如果菩薩摩訶薩能夠對一切言語、聲音、文字捨棄分別的念頭，對一切色身、形貌、舉動、威儀、來去、嬉笑捨棄分別的念頭，也捨棄愛取，不求果報，遠離苦樂，沒有分別的念頭，乃至對自己身體和生命也沒有分別的念頭，就能安住于第一義忍的清凈平等。譬如虛空，遇到黑暗不生氣，得到光明不歡喜，不產生這樣的分別心。這樣的菩薩摩訶薩安住于第一義忍的清凈平等，對於一切有為的諸法，語言、形色以及苦樂的感受，遠離分別，不作分別，不生氣也不歡喜，對於眾生沒有分別的念頭，就能安住于第一義忍的清凈平等。 譬如虛空，不動不靜，普遍動盪也不會震動，普遍靜止也不會震動。同樣的，菩薩摩訶薩對於一切業的有為諸行，身心不動不靜，普遍動盪也不會震動，普遍靜止也不會震動。 譬如虛空清凈沒有污垢，同樣的，菩薩摩訶薩安住于第一義忍的清凈平等，對於一切有為的身心都能得到清凈。 譬如虛空長養眾生，同樣的，菩薩摩訶薩安住于第一義忍的清凈平等，養育眾生。

【English Translation】 English version: 『One should relinquish all thoughts of sentient beings.』 When this thought arises, abusive words and all adverse events pass like the wind. One abandons the concept of sentient beings, practices patience, and attains purity and equality. If this person repeatedly relinquishes all thoughts of those sentient beings, abusive words and adverse events are no longer differentiated. By practicing patience and attaining purity and equality, this person dwells in a heart of patience, gaining joy and purity. Thus, one can cultivate unobstructed wisdom, namely, unobstructed understanding of the Dharma and unobstructed understanding of meaning. Thus, one can completely relinquish inner wealth, such as skin, flesh, tendons, bones, eyes, ears, nose, tongue, hands, feet, and even one's cherished life. Such a Bodhisattva Mahasattva cultivates patience with no discrimination and non-discrimination, attaining purity and equality. This is called relinquishing patience with purity and equality. Noble ones! What is the purity and equality of forbearance that extinguishes anger? If a Bodhisattva Mahasattva can relinquish the thought of discrimination regarding all words, sounds, and texts, and relinquish the thought of discrimination regarding all forms, appearances, actions, deportment, comings and goings, and laughter, and also relinquish attachment and seeking rewards, and be free from suffering and joy, without any discriminating thoughts, even regarding one's own body and life, one can dwell in the purity and equality of the ultimate forbearance. For example, space does not become angry when encountering darkness, nor does it rejoice when encountering light; it does not create such discriminating thoughts. Such a Bodhisattva Mahasattva dwells in the purity and equality of the ultimate forbearance. Regarding all conditioned dharmas, words, forms, and the experience of suffering and joy, one is free from discrimination, does not discriminate, is neither angry nor joyful. Regarding sentient beings, one has no discriminating thoughts and can dwell in the purity and equality of the ultimate forbearance. For example, space is neither moving nor still; it does not shake when universally moving, nor does it shake when universally still. Similarly, a Bodhisattva Mahasattva, regarding all karmic conditioned actions, the body and mind are neither moving nor still; they do not shake when universally moving, nor do they shake when universally still. For example, space is pure and free from defilement. Similarly, a Bodhisattva Mahasattva, dwelling in the purity and equality of the ultimate forbearance, can purify all conditioned body and mind. For example, space nurtures sentient beings. Similarly, a Bodhisattva Mahasattva, dwelling in the purity and equality of the ultimate forbearance, nurtures sentient beings.

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「譬如虛空非劫盡火所能燒壞，非劫盡水及劫盡風所能毀壞，如是菩薩摩訶薩住第一義忍清凈平等，乃至未到無上菩提，不為貪慾瞋恚愚癡三毒熾火燒壞其心。

「譬如清凈虛空十五日夜極圓滿月，普放冷光熱惱眾生身心涼樂，如是菩薩摩訶薩住第一義忍清凈平等，皆息己身威儀憂惱，亦息眾生諸煩惱熱。

「譬如清凈虛空十五日夜極圓滿月，眾星圍繞，照四天下，如是菩薩摩訶薩住第一義忍清凈平等，隨所住處，為諸天、龍乃至迦吒富單那等之所圍繞，暉顯照曜。

「譬如清凈虛空十五日夜極圓滿月照海島上月愛摩尼，從彼珠中流出大水能滿大海，如是菩薩摩訶薩住第一義忍清凈平等，以第一義忍清凈平等，放勝光明照曜一切諸天及龍夜叉羅剎，乃至迦吒富單那等，令彼悉得善心清凈，于諸眾生起大慈悲心，深利益心，休息苦惱心，令住一切樂心，觀後世畏心，離一切噁心，於一切善起勤進心。彼諸鬼神以得如是諸勝善心，次第漸離一切不善，一切善水悉皆充足，故能流滿涅槃大海。

「諸仁者！應當觀此菩薩善根，雖未能至究竟處所，以住第一義忍清凈平等故，已得超過一切聲聞及辟支佛，能以善法成熟眾生。如我昔作忍辱仙人，常在林中食諸甘果。時有國王名曰迦利，支解我身而為八

【現代漢語翻譯】 現代漢語譯本：譬如虛空，不會被劫末的火焰所燒燬，也不會被劫末的水和風所摧毀。同樣，菩薩摩訶薩安住于第一義忍（對真理的深刻理解和接受）的清凈平等境界，乃至未達到無上菩提（最高的覺悟）之前，他們的心不會被貪慾、瞋恚、愚癡這三種毒火所燒燬。 譬如清凈的虛空中，十五的夜晚，圓滿的月亮普照，散發清涼的光芒，使受熱惱的眾生身心感到涼爽和快樂。同樣，菩薩摩訶薩安住于第一義忍的清凈平等境界，能夠平息自身的威儀和憂惱，也能夠平息眾生的一切煩惱和熱惱。 譬如清凈的虛空中，十五的夜晚，圓滿的月亮被眾星圍繞，照耀著四天下。同樣，菩薩摩訶薩安住于第一義忍的清凈平等境界，無論住在哪裡，都會被諸天、龍，乃至迦吒富單那（一種鬼神）等圍繞，光輝照耀。 譬如清凈的虛空中，十五的夜晚，圓滿的月亮照耀著海島上的月愛摩尼（一種寶珠），從那寶珠中流出大量的水，能夠充滿大海。同樣，菩薩摩訶薩安住于第一義忍的清凈平等境界，以第一義忍的清凈平等，放出殊勝的光明，照耀一切諸天、龍、夜叉、羅剎，乃至迦吒富單那等，使他們都得到善良清凈的心，對一切眾生生起大慈悲心、深刻的利益心、平息苦惱的心，使他們安住於一切快樂的心，觀察後世的畏懼心，遠離一切噁心，對一切善行生起勤奮精進的心。這些鬼神因為得到這些殊勝的善心，逐漸遠離一切不善，一切善法之水都充足，所以能夠流滿涅槃（寂滅）的大海。 諸位仁者！應當觀察這位菩薩的善根，雖然還未能到達究竟的境界，但因為安住于第一義忍的清凈平等，已經超越了一切聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人），能夠以善法成熟眾生。就像我過去作為忍辱仙人時，常常在林中食用各種甘甜的果實。當時有一位國王名叫迦利（殘暴的國王），他肢解我的身體，分成八塊。

【English Translation】 English version: Just as the void cannot be burned by the fire at the end of a kalpa (an eon), nor can it be destroyed by the water or wind at the end of a kalpa, similarly, a Bodhisattva Mahasattva (a great being on the path to enlightenment) who dwells in the pure equanimity of the first principle of patience (a profound understanding and acceptance of truth), until they reach Anuttara-samyak-sambodhi (supreme enlightenment), their minds will not be burned by the three poisons of greed, hatred, and delusion. Just as in the clear void, on the fifteenth night, the full moon shines brightly, emitting cool light that brings coolness and joy to the bodies and minds of beings suffering from heat, similarly, a Bodhisattva Mahasattva who dwells in the pure equanimity of the first principle of patience can calm their own demeanor and worries, and also calm all the afflictions and heat of beings. Just as in the clear void, on the fifteenth night, the full moon is surrounded by stars, illuminating the four continents, similarly, a Bodhisattva Mahasattva who dwells in the pure equanimity of the first principle of patience, wherever they reside, will be surrounded by devas (gods), nagas (dragons), and even Kataputanas (a type of ghost), shining brightly. Just as in the clear void, on the fifteenth night, the full moon illuminates the moon-loving mani (a type of jewel) on an island, and from that jewel flows a great amount of water that can fill the ocean, similarly, a Bodhisattva Mahasattva who dwells in the pure equanimity of the first principle of patience, with the pure equanimity of the first principle of patience, emits superior light that illuminates all devas, nagas, yakshas, rakshasas, and even Kataputanas, causing them all to attain kind and pure minds, to generate great compassion for all beings, a profound desire to benefit them, a desire to calm their suffering, to cause them to dwell in all joy, to observe the fear of future lives, to abandon all evil, and to generate diligent effort towards all good. These ghosts and spirits, having attained these superior good minds, gradually abandon all unwholesome actions, and all the waters of wholesome dharma become abundant, thus they are able to fill the ocean of Nirvana (extinction). Noble ones! You should observe the roots of goodness of this Bodhisattva, although they have not yet reached the ultimate state, because they dwell in the pure equanimity of the first principle of patience, they have already surpassed all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and are able to mature beings with wholesome dharma. Just as when I was the Kshanti Rishi (Sage of Patience) in the past, I often ate sweet fruits in the forest. At that time, there was a king named Kali (a cruel king), who dismembered my body into eight pieces.

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段。我于彼時以能善修第一義忍故，從所割處流出白乳，以是忍辱苦行因緣，成熟無量億那由他百千天、龍、夜叉、羅剎、乾闥婆、阿修羅、緊那羅、摩睺羅伽、迦樓羅、餓鬼、毗舍遮、富單那、迦吒富單那等。彼時無量億那由他百千天、龍乃至人、非人等，悉發阿耨多羅三藐三菩提心。

「諸仁者！我昔人身生非難處，作此苦行不足為難。如我往昔生於難處受彼兔身，為使仙人得肉食故，即自踴身投大火聚，以能善修第一義忍清凈平等，令大火聚變作蓮池。時彼兔身臥花臺上，以苦行因緣，令此三千大千世界六種震動。彼時帝釋、護世四王、天、龍、夜叉，乃至迦吒富單那等，及諸仙人人非人等種種供養，而語我言：『汝若得成阿耨多羅三藐三菩提，當於彼時，我等必于阿耨多羅三藐三菩提而得授記。』

「諸仁者！我昔兔身以能善修第一義忍清凈平等故，已得不共聲聞緣覺所有供養。是故，彼時梵釋天王護世四王天龍夜叉，乃至人非人等，悉以種種勝上香花、涂香、末香、音樂、眾寶、幢幡等事，讚歎尊重希有供養，今阿羅漢之所無也。

「諸仁者！菩薩如是善能修住第一義忍清凈平等。此四句義今當解釋：第一義者，能到彼岸，以是義故名第一義；忍者，見三界陰為究竟空，及見界入為究竟

【現代漢語翻譯】 現代漢語譯本：當時，我因為能夠很好地修習第一義忍（對真理的深刻理解和忍耐），從被割開的地方流出白色的乳汁。憑藉這種忍辱苦行的因緣，我成熟了無量億那由他百千的天人、龍、夜叉（守護神）、羅剎（惡鬼）、乾闥婆（天樂神）、阿修羅（非天神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、迦樓羅（金翅鳥神）、餓鬼、毗舍遮（食人鬼）、富單那（臭鬼）、迦吒富單那（極臭鬼）等。當時，無量億那由他百千的天人、龍，乃至人和非人等，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 諸位仁者！我過去在人身時，出生在艱難困苦的地方，做這樣的苦行並不算難。就像我過去生在困苦的地方，受生為兔身，爲了讓仙人得到肉食，就自己跳入大火堆中。因為能夠很好地修習第一義忍的清凈平等，使得大火堆變成了蓮花池。當時，那兔身躺在蓮花臺上，憑藉苦行的因緣，使得這三千大千世界發生了六種震動。當時，帝釋（天帝）、護世四王（四大天王）、天人、龍、夜叉，乃至迦吒富單那等，以及各位仙人、人和非人等，都以各種供養來供奉我，並對我說：『你如果能夠成就阿耨多羅三藐三菩提，到那時，我們必定在阿耨多羅三藐三菩提上得到授記。』 諸位仁者！我過去身為兔身時，因為能夠很好地修習第一義忍的清凈平等，已經得到了不與聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）相同的供養。因此，當時梵天、帝釋天王、護世四王、天龍夜叉，乃至人和非人等，都用各種殊勝的香花、涂香、末香、音樂、眾寶、幢幡等來讚歎、尊重、稀有供養，這是現在的阿羅漢（斷盡煩惱的聖者）所沒有的。 諸位仁者！菩薩能夠這樣善於修習安住于第一義忍的清凈平等。這四句的含義現在應當解釋：第一義，是指能夠到達彼岸，因為這個意義所以稱為第一義；忍，是指見到三界（欲界、色界、無色界）的五蘊（色、受、想、行、識）是究竟空的，以及見到界（十八界）、入（十二入）是究竟空的。

【English Translation】 English version: At that time, because I was able to cultivate the first meaning of patience (a deep understanding and endurance of truth), white milk flowed from the places where I was cut. Through the cause and condition of this ascetic practice of patience, I matured countless billions of nayutas of hundreds of thousands of devas, nagas, yakshas (guardian spirits), rakshasas (demons), gandharvas (celestial musicians), asuras (demigods), kinnaras (celestial musicians), mahoragas (great serpent gods), garudas (golden-winged birds), pretas (hungry ghosts), pisachas (flesh-eating demons), putanas (foul-smelling demons), and kataputanas (extremely foul-smelling demons). At that time, countless billions of nayutas of hundreds of thousands of devas, nagas, and even humans and non-humans, all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). O virtuous ones! In my past human life, I was born in a difficult place, and performing such ascetic practices was not difficult. Just as in my past life, I was born in a difficult place and took the form of a rabbit. To provide meat for the hermits, I jumped into a great fire. Because I was able to cultivate the pure equality of the first meaning of patience, the great fire turned into a lotus pond. At that time, the rabbit body lay on the lotus platform. Through the cause and condition of ascetic practice, this three-thousand great thousand world shook in six ways. At that time, Indra (the king of the gods), the Four Guardian Kings, devas, nagas, yakshas, and even kataputanas, as well as all the hermits, humans, and non-humans, made various offerings to me and said, 'If you attain Anuttara-samyak-sambodhi, at that time, we will surely receive predictions of Anuttara-samyak-sambodhi.' O virtuous ones! In my past life as a rabbit, because I was able to cultivate the pure equality of the first meaning of patience, I had already received offerings that were not shared by sravakas (those who attain enlightenment by hearing the Dharma) and pratyekabuddhas (those who attain enlightenment on their own). Therefore, at that time, Brahma, Indra, the Four Guardian Kings, devas, nagas, yakshas, and even humans and non-humans, all praised, respected, and made rare offerings with various superior fragrant flowers, scented ointments, powdered incense, music, precious treasures, banners, and so on, which are not possessed by the arhats (saints who have extinguished all defilements) of the present. O virtuous ones! Bodhisattvas are thus able to skillfully cultivate and abide in the pure equality of the first meaning of patience. The meaning of these four phrases should now be explained: The first meaning refers to being able to reach the other shore, and because of this meaning, it is called the first meaning; patience refers to seeing that the five skandhas (form, feeling, perception, mental formations, and consciousness) of the three realms (the desire realm, the form realm, and the formless realm) are ultimately empty, and seeing that the realms (the eighteen realms) and the entrances (the twelve entrances) are ultimately empty.

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空，以是義故名之為忍；清凈者，謂以聖慧除凈三界諸煩惱道業道苦道，以是義故名為清凈；平等者，謂以聖慧於三界行一切法理真如實際得如實知，無煩惱道業道苦道，以是義故名為平等。此是菩薩摩訶薩第一義忍清凈平等。

「諸仁者！于彼何者是精進清凈平等？以此精進，能與佈施清凈平等作因，乃至能與般若波羅蜜清凈平等作因，以是則能捨一切見。以此精進能與四念處清凈平等作因，超過一切聲聞緣覺。以此精進能與四正勤四如意足作因，以是則能捨諸煩惱。以此精進，能與四攝事四無礙辯四梵住四無色定，五根五力七覺支，八聖道分九次第定，斷十二有支，得如來十力十八不共法大慈大悲般若波羅蜜清凈平等而作因緣。以此精進，能與成熟眾生清凈平等作因。以此精進，為得無量佛勝法故集諸善根。以此精進，能習無量巧方便智，無量愿智轉轉殊勝，修習無量大功德聚。以此精進，隨愿受生教化利益。以精進故，居兜率天宮，觀其時節舍彼宮殿，正知了了而入母胎。以精進故，於藍毗尼林從母右脅安隱而出。以精進故，行七步已震動大地及諸山海。以精進故，受彼難陀及婆難陀龍王兄弟淋水洗浴。以精進故，童子游戲示現一切工巧奇能。以精進故，處在宮中五欲不染。以精進故，夜半逾城向閑林下

。以精進故，詣優陀迦迦、羅荼迦羅摩諸仙人所而修供養。以精進故，六年修彼難行苦行。以精進故，得阿耨多羅三藐三菩提。以精進故，轉大法輪無量人天得證聖道。是名精進清凈平等。

「諸仁者！我以是精進，今于佉羅帝山牟尼諸仙所依住處作此大集，十方所有菩薩摩訶薩有如佛土微塵數眾悉令集此，有如佛土微塵等數諸天，及龍、夜叉、羅剎、乾闥婆、阿修羅、摩睺羅伽、迦樓羅、緊那羅、鳩槃茶、餓鬼、毗舍遮、富單那迦吒富單那等悉來大集，為聞法故，是名精進清凈平等。

「諸仁者！以四大海水分為滴數，如彼滴數具修精進清凈平等，能令菩薩摩訶薩等滿足毗離耶波羅蜜，是名精進清凈平等。」

大方等大集月藏經卷第五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十一

高齊天竺三藏那連提耶舍譯

月藏分第十四諸惡鬼神得敬信品第八之二

「諸仁者！于彼何者是禪清凈平等？有禪聲聞緣覺如來共，有禪緣覺如來共、不共聲聞，有如來禪、不共聲聞緣覺，有如來禪共聲聞緣覺一切眾生。

「諸仁者！于彼何禪聲聞緣覺如來共？若有眾生求樂離苦，觀後世畏，是人修行佈施清凈平等時，若有正趣正發心者，應到

【現代漢語翻譯】 現代漢語譯本：

「因為精進的緣故，（我）前往優陀迦迦（Udaka Ramaputta）、羅荼迦羅摩（Arada Kalama）等諸位仙人處，修習供養。因為精進的緣故，（我）六年修習那些難行的苦行。因為精進的緣故，（我）證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為精進的緣故，（我）轉動大法輪，無量的人天眾生得以證得聖道。這叫做精進清凈平等。

「諸位仁者！我因為這種精進，現在在佉羅帝山（Kharadīya）牟尼諸仙所居住的地方，舉行這次大法會，令十方所有菩薩摩訶薩，如同佛土微塵數一樣多的眾生都聚集到這裡，還有如同佛土微塵數一樣多的諸天，以及龍、夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，惡鬼）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）、摩睺羅伽（Mahoraga，大蟒神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、鳩槃茶（Kumbhanda，甕形鬼）、餓鬼、毗舍遮（Pisaca，食人鬼）、富單那（Putana，臭餓鬼）、迦吒富單那（Kataputana，極臭餓鬼）等都來參加大法會，爲了聽聞佛法，這叫做精進清凈平等。

「諸位仁者！如果將四大海的海水分為滴數，如同那些滴數一樣具足修習精進清凈平等，能夠令菩薩摩訶薩等滿足毗離耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），這叫做精進清凈平等。」

「諸位仁者！在那些禪定中，什麼是禪定清凈平等呢？有禪定是聲聞（Sravaka，聽聞佛法而修行者）、緣覺（Pratyekabuddha，獨覺）和如來（Tathagata，佛）共有的，有禪定是緣覺和如來共有的，不與聲聞共有，有如來禪定，不與聲聞和緣覺共有，有如來禪定是與聲聞、緣覺和一切眾生共有的。

「諸位仁者！在那些禪定中，什麼是聲聞、緣覺和如來共有的禪定呢？如果有眾生爲了求樂離苦，觀察後世的畏懼，這個人修行佈施清凈平等的時候，如果有真正趣向正道、真正發心的人，應該到達……

【English Translation】 English version:

'Because of diligence, (I) went to the places of the sages such as Udaka Ramaputta and Arada Kalama, and practiced offerings. Because of diligence, (I) practiced those difficult ascetic practices for six years. Because of diligence, (I) attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of diligence, (I) turned the great Dharma wheel, and countless humans and devas attained the holy path. This is called diligence, purity, and equality.

'Noble ones! Because of this diligence, I am now holding this great assembly at the dwelling place of the sages of Muni on Mount Kharadīya, causing all Bodhisattva Mahasattvas from the ten directions, as numerous as the dust particles of Buddha lands, to gather here. Also, there are devas as numerous as the dust particles of Buddha lands, as well as dragons, Yakshas, Rakshasas, Gandharvas, Asuras, Mahoragas, Garudas, Kinnaras, Kumbhandas, hungry ghosts, Pisacas, Putanas, Kataputanas, and others, all coming to this great assembly to hear the Dharma. This is called diligence, purity, and equality.

'Noble ones! If the water of the four great oceans were divided into drops, and one practiced diligence, purity, and equality as many times as there are drops, it would enable Bodhisattva Mahasattvas to fulfill the Vīrya-pāramitā (perfection of diligence). This is called diligence, purity, and equality.'

'Noble ones! Among those meditations, what is meditation that is pure and equal? There is meditation that is shared by Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Tathagatas (Buddhas); there is meditation that is shared by Pratyekabuddhas and Tathagatas, but not shared with Sravakas; there is Tathagata meditation that is not shared with Sravakas and Pratyekabuddhas; and there is Tathagata meditation that is shared with Sravakas, Pratyekabuddhas, and all sentient beings.

'Noble ones! Among those meditations, what is the meditation shared by Sravakas, Pratyekabuddhas, and Tathagatas? If there are sentient beings who seek happiness and liberation from suffering, and who observe the fear of future lives, when this person practices giving with purity and equality, if there are those who truly turn towards the right path and truly generate the aspiration, they should arrive at...'

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其所起卑下心隨順供養，從彼人邊得聞正法。聞已知義如法修行，心樂離欲流注相續，是人得離諸欲惡不善法，有覺有觀離生喜樂入初禪；無覺無觀定生喜樂入第二禪；離喜行舍念增上正知入第三禪；舍苦舍樂先滅憂喜不苦不樂舍念清凈入第四禪。度一切想滅有對想不念別異想入無邊虛空處，度無邊虛空處入無邊識處，度無邊識處入無所有處，度無所有處入非想非非想處，度非想非非想處入滅受想定。

「諸仁者！住初禪者滅音聲刺，住第二禪者滅覺觀刺，住第三禪者滅喜刺，住第四禪者滅出入息刺。住無邊虛空處者滅色刺，住無邊識處者滅虛空刺，住無所有處者滅識刺，住非想非非想處者滅無所有刺，住滅受想者滅受想刺，是名身行得倚、口行得倚、意行得倚八解脫禪士。得滅盡定到彼岸阿羅漢，依此處得四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分、三解脫門、四無礙辯，依此處得奢摩他、毗婆舍那。此非菩薩行清凈平等，不得四攝事、四梵住、三不護、四無所畏、十力、十八不共法一切智智，是名禪波羅蜜平等聲聞緣覺如來共。

「諸仁者！若復有人，先修緣覺乘退入聲聞乘行聲聞行，是人入初禪乃至入滅盡定，依此定得三解脫門、四無礙辯，不得四攝事、四梵住、三不護，乃至不

【現代漢語翻譯】 現代漢語譯本：他們以謙卑的心隨順供養，從那人那裡聽聞正法。聽聞並理解其義后，如法修行，心中樂於遠離慾望，這種心念持續不斷。這個人得以脫離各種慾望和不善之法，在有覺有觀的情況下，因遠離（慾望）而生起喜樂，進入初禪；在無覺無觀的情況下，因禪定而生起喜樂，進入第二禪；捨棄喜悅，以舍心行事，念力增強，正知正念，進入第三禪；捨棄苦樂，先前的憂愁和喜悅都已滅盡，進入不苦不樂的舍念清凈的第四禪。超越一切對色想的執著，滅除有對想，不念其他差別之想，進入無邊虛空處（ākāśānantyāyatana）；超越無邊虛空處，進入無邊識處（vijñānānantyāyatana）；超越無邊識處，進入無所有處（ākiṃcanyāyatana）；超越無所有處，進入非想非非想處（naivasaṃjñānāsaṃjñāyatana）；超越非想非非想處，進入滅受想定（nirodhasamāpatti）。 諸位仁者！安住于初禪的人，滅除了聲音的干擾；安住于第二禪的人，滅除了覺觀的干擾；安住于第三禪的人，滅除了喜悅的干擾；安住于第四禪的人，滅除了出入息的干擾。安住于無邊虛空處的人，滅除了色法的干擾；安住于無邊識處的人，滅除了虛空的干擾；安住于無所有處的人，滅除了識的干擾；安住于非想非非想處的人，滅除了無所有的干擾；安住于滅受想的人，滅除了受想的干擾。這被稱為身行、口行、意行都得到依靠的八解脫禪士。他們證得滅盡定，到達彼岸的阿羅漢（arhat），依靠此（禪定）獲得四念處（catvāri smṛtyupasthānāni）、四正勤（catvāri samyakprahāṇāni）、四如意足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七覺分（sapta bodhyaṅgāni）、八聖道分（āryāṣṭāṅgamārgaḥ）、三解脫門（trīṇi vimokṣamukhāni）、四無礙辯（catasraḥ pratisaṃvidaḥ），依靠此（禪定）獲得奢摩他（śamatha）、毗婆舍那（vipaśyanā）。這不是菩薩所行的清凈平等之道，不能獲得四攝事（catvāri saṃgrahavastūni）、四梵住（catvāri brahmavihārāḥ）、三不護（trīṇi arakṣāṇi）、四無所畏（catvāri vaiśāradyāni）、十力（daśa balāni）、十八不共法（aṣṭādaśa āveṇikā buddhadharmāḥ）和一切智智（sarvākārajñatā），這被稱為禪波羅蜜（dhyānapāramitā），是聲聞（śrāvaka）、緣覺（pratyekabuddha）和如來（tathāgata）所共有的。 諸位仁者！如果有人，先修習緣覺乘，退而進入聲聞乘，行聲聞行，這個人進入初禪乃至進入滅盡定，依靠此禪定獲得三解脫門、四無礙辯，不能獲得四攝事、四梵住、三不護，乃至不能獲得十力、十八不共法和一切智智，這被稱為禪波羅蜜，是聲聞和緣覺所共有的。

【English Translation】 English version: They, with a humble mind, follow and make offerings, and from that person, they hear the true Dharma. Having heard and understood its meaning, they practice according to the Dharma, their minds delight in detachment from desires, and this state of mind continues uninterrupted. This person is able to detach from all desires and unwholesome states, and with initial and sustained application of thought, joy and happiness arise from detachment, entering the first dhyāna (jhāna); without initial and sustained application of thought, joy and happiness arise from concentration, entering the second dhyāna; abandoning joy, acting with equanimity, with increased mindfulness and clear comprehension, entering the third dhyāna; abandoning suffering and happiness, with the previous sorrow and joy extinguished, entering the fourth dhyāna of equanimity and purity of mindfulness, which is neither suffering nor happiness. Transcending all attachment to the perception of form, extinguishing the perception of resistance, not thinking of other differences, entering the sphere of infinite space (ākāśānantyāyatana); transcending the sphere of infinite space, entering the sphere of infinite consciousness (vijñānānantyāyatana); transcending the sphere of infinite consciousness, entering the sphere of nothingness (ākiṃcanyāyatana); transcending the sphere of nothingness, entering the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); transcending the sphere of neither perception nor non-perception, entering the cessation of perception and feeling (nirodhasamāpatti). Noble ones! Those who abide in the first dhyāna extinguish the disturbance of sound; those who abide in the second dhyāna extinguish the disturbance of initial and sustained application of thought; those who abide in the third dhyāna extinguish the disturbance of joy; those who abide in the fourth dhyāna extinguish the disturbance of inhalation and exhalation. Those who abide in the sphere of infinite space extinguish the disturbance of form; those who abide in the sphere of infinite consciousness extinguish the disturbance of space; those who abide in the sphere of nothingness extinguish the disturbance of consciousness; those who abide in the sphere of neither perception nor non-perception extinguish the disturbance of nothingness; those who abide in the cessation of perception and feeling extinguish the disturbance of perception and feeling. These are called the eight liberated meditators whose bodily, verbal, and mental actions have found support. They attain the cessation of attainment, reaching the other shore as arhats, and relying on this (meditation), they obtain the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the noble eightfold path (āryāṣṭāṅgamārgaḥ), the three doors of liberation (trīṇi vimokṣamukhāni), and the four kinds of analytical knowledge (catasraḥ pratisaṃvidaḥ). Relying on this (meditation), they obtain śamatha and vipaśyanā. This is not the pure and equal path practiced by Bodhisattvas, and they cannot obtain the four means of gathering (catvāri saṃgrahavastūni), the four divine abodes (catvāri brahmavihārāḥ), the three kinds of protection (trīṇi arakṣāṇi), the four kinds of fearlessness (catvāri vaiśāradyāni), the ten powers (daśa balāni), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ), and the all-knowing wisdom (sarvākārajñatā). This is called the perfection of meditation (dhyānapāramitā), which is shared by śrāvakas, pratyekabuddhas, and tathāgatas. Noble ones! If there is someone who first practices the pratyekabuddha vehicle, then retreats and enters the śrāvaka vehicle, practicing the śrāvaka path, this person enters the first dhyāna up to the cessation of attainment. Relying on this meditation, they obtain the three doors of liberation and the four kinds of analytical knowledge, but they cannot obtain the four means of gathering, the four divine abodes, the three kinds of protection, and so on, up to the ten powers, the eighteen unique qualities of a Buddha, and the all-knowing wisdom. This is called the perfection of meditation, which is shared by śrāvakas and pratyekabuddhas.

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得一切智智，是名禪平等聲聞緣覺如來共。

「諸仁者！若復有人，先修大乘退入聲聞乘，是人入初禪乃至入滅盡定，得三解脫門、四攝事、四梵住，不得三不護，乃至不得一切智智，是名禪平等聲聞緣覺如來共。

「諸仁者！于彼何禪緣覺如來共、不共聲聞？若有眾生，久修聲聞乘后入緣覺乘，是人昔來未得初禪，得已思惟求因緣法，乃至得第四禪已思惟求因緣法，入空無愿無相三昧，以彼三昧思惟舍離證無色定，以彼三解脫門入滅盡定，於一切處思惟求緣覺法，是人求于因緣第一義三行滅無餘，非想受滅，是名禪平等緣覺如來共、不共聲聞。若復有人，未學聲聞乘、善學緣覺乘，是人入初禪思惟求因緣法，是人依初禪超彼余禪及無色定，入三行滅無餘第一義滅定，是名禪平等緣覺如來共、不共聲聞。

「諸仁者！若復有人，未學聲聞緣覺乘，先學大乘退入緣覺乘，是人入初禪，于彼禪中思惟求因緣法，如是乃至第四禪中思惟求因緣法，如是四無色定一切處思惟求因緣法，如是三行滅無餘第一義滅定，以三解脫門得不可說三昧，其處無生無滅，非證非修非有非無，非此岸非彼岸，非闇非明，非可測非分別非不分別，是名佉伽毗沙拏劫(佉伽齊云犀牛，毗沙拏雲角)辟支佛，世間獨福田，是名禪清

【現代漢語翻譯】 現代漢語譯本 獲得一切智智（sarvajñāna-jñāna，指佛陀的智慧），這被稱為禪定平等，是聲聞（śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（pratyekabuddha，指不需他人教導，自己覺悟的人）和如來（tathāgata，指佛陀）所共有的。

『諸位仁者！如果有人，先修習大乘（mahāyāna，指以普度眾生為目標的佛教流派）而退入聲聞乘，此人入初禪（dhyāna，指禪定的一種境界），乃至入滅盡定（nirodha-samāpatti，指一種極深的禪定狀態），獲得三解脫門（vimokṣa-mukha，指空、無愿、無相三種解脫的法門）、四攝事（saṃgraha-vastu，指佈施、愛語、利行、同事四種菩薩攝化眾生的方法）、四梵住（brahma-vihāra，指慈、悲、喜、舍四種清凈的禪定境界），但不能獲得三不護（ārakṣa，指身、口、意三業的不防護），乃至不能獲得一切智智，這被稱為禪定平等，是聲聞、緣覺和如來所共有的。』

『諸位仁者！在那些禪定中，哪些是緣覺和如來所共有，哪些是不與聲聞共有的呢？如果有的眾生，長期修習聲聞乘後進入緣覺乘，此人過去未曾獲得初禪，獲得后思維尋求因緣法（pratītyasamutpāda，指一切事物相互依存的法則），乃至獲得第四禪（dhyāna）后思維尋求因緣法，進入空（śūnyatā，指空性）、無愿（apraṇihita，指無所求）、無相（animitta，指無形相）三昧（samādhi，指禪定），以那三昧思維舍離而證得無色定（arūpa-samāpatti，指超越物質的禪定），以那三解脫門進入滅盡定，在一切處思維尋求緣覺法，此人尋求因緣第一義（paramārtha，指最高的真理）三行（trisaṃskāra，指身、口、意三業）滅盡無餘，非想受滅（naivasaṃjñānāsaṃjñāyatana，指非想非非想處定），這被稱為禪定平等，是緣覺和如來所共有，不與聲聞共有的。如果有人，未學聲聞乘，善學緣覺乘，此人入初禪思維尋求因緣法，此人依初禪超越其餘禪定及無色定，進入三行滅盡無餘第一義滅定，這被稱為禪定平等，是緣覺和如來所共有，不與聲聞共有的。』

『諸位仁者！如果有人，未學聲聞緣覺乘，先學大乘而退入緣覺乘，此人入初禪，在那禪定中思維尋求因緣法，如此乃至第四禪中思維尋求因緣法，如此四無色定一切處思維尋求因緣法，如此三行滅盡無餘第一義滅定，以三解脫門獲得不可說三昧（asamāhita，指禪定），其處無生無滅，非證非修非有非無，非此岸非彼岸，非暗非明，非可測非分別非不分別，這被稱為佉伽毗沙拏劫（khaggaviṣāṇakalpa，指像犀牛一樣獨來獨往的修行者）辟支佛（pratyekabuddha，指獨覺），世間獨一無二的福田，這被稱為禪清凈。』

【English Translation】 English version Attaining the all-knowing wisdom (sarvajñāna-jñāna), this is called the equality of meditation, shared by Śrāvakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who awaken on their own without a teacher), and Tathāgatas (Buddhas).

'Noble ones! If there is someone who first practices the Mahāyāna (the Great Vehicle, a Buddhist school aiming for universal salvation) and then retreats into the Śrāvakayāna (the Hearer's Vehicle), this person enters the first dhyāna (meditative absorption), and even enters the cessation of feeling and perception (nirodha-samāpatti), attains the three doors of liberation (vimokṣa-mukha, referring to emptiness, signlessness, and wishlessness), the four means of attraction (saṃgraha-vastu, referring to giving, kind speech, beneficial action, and consistency), the four divine abodes (brahma-vihāra, referring to loving-kindness, compassion, joy, and equanimity), but does not attain the three protections (ārakṣa, referring to the protection of body, speech, and mind), and does not attain the all-knowing wisdom, this is called the equality of meditation, shared by Śrāvakas, Pratyekabuddhas, and Tathāgatas.'

'Noble ones! Among those meditations, which are shared by Pratyekabuddhas and Tathāgatas, and which are not shared by Śrāvakas? If there are beings who, after practicing the Śrāvakayāna for a long time, enter the Pratyekabuddhayāna, this person has not attained the first dhyāna before, and after attaining it, contemplates and seeks the law of dependent origination (pratītyasamutpāda, the principle of interdependence), and even after attaining the fourth dhyāna, contemplates and seeks the law of dependent origination, enters the samādhi (meditative concentration) of emptiness (śūnyatā), wishlessness (apraṇihita), and signlessness (animitta), and with that samādhi, contemplates and abandons, and attains the formless attainments (arūpa-samāpatti, meditative states beyond the material), and with those three doors of liberation, enters the cessation of feeling and perception, and in all places contemplates and seeks the Pratyekabuddha Dharma, this person seeks the cessation of the three actions (trisaṃskāra, referring to body, speech, and mind) without remainder in the ultimate truth (paramārtha), the cessation of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), this is called the equality of meditation, shared by Pratyekabuddhas and Tathāgatas, and not shared by Śrāvakas. If there is someone who has not studied the Śrāvakayāna, but has well studied the Pratyekabuddhayāna, this person enters the first dhyāna and contemplates and seeks the law of dependent origination, this person relies on the first dhyāna and transcends the other dhyānas and formless attainments, and enters the cessation of the three actions without remainder in the ultimate cessation, this is called the equality of meditation, shared by Pratyekabuddhas and Tathāgatas, and not shared by Śrāvakas.'

'Noble ones! If there is someone who has not studied the Śrāvakayāna or Pratyekabuddhayāna, but first studies the Mahāyāna and then retreats into the Pratyekabuddhayāna, this person enters the first dhyāna, and in that dhyāna contemplates and seeks the law of dependent origination, and so on, even in the fourth dhyāna contemplates and seeks the law of dependent origination, and so on, in all places of the four formless attainments contemplates and seeks the law of dependent origination, and so on, the cessation of the three actions without remainder in the ultimate cessation, with the three doors of liberation attains the inexpressible samādhi (asamāhita), in that place there is no birth and no death, neither attainment nor practice, neither existence nor non-existence, neither this shore nor the other shore, neither darkness nor light, neither measurable nor distinguishable nor indistinguishable, this is called a Khaggaviṣāṇakalpa (referring to a solitary practitioner like a rhinoceros) Pratyekabuddha, a unique field of merit in the world, this is called the purity of meditation.'

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凈平等第一義緣覺如來共、不共聲聞。其處一切生死有海斷，行苦苦苦壞苦斷，于不可說義能自覺知，是名第一義禪清凈平等。

「諸仁者！于彼何者如來第一義禪清凈平等，不共聲聞緣覺？若如來入初禪，不依陰入定，不依界入定，不依入入定，不依地界水火風界入定，不依虛空處界、識處界、無所有處界、非想非非想處界入定，不依滅界入定，不依現在及未來世入定，不依生不依滅入定，不依有不依無入定，無所依不依所依，如如來入初禪，如是第二第三第四禪，虛空處界、識處界、無所有處界、非想非非想處界如是。如來入滅界定，不依陰入定，乃至不依所依，如來入滅界定，是名如來第一義禪清凈平等，不共聲聞緣覺。

「諸仁者！于彼何者是如來禪清凈平等，共聲聞緣覺一切眾生？如來入世間初禪乃至入世間第四禪，緣覺聲聞亦能入世間初禪乃至第四禪，一切眾生劫欲盡時亦曾能入世間初禪乃至第四禪。於後噁心因緣退失修禪，瞋惡粗穬不觀後世畏，于諸眾生無有慈愍，食其血肉趣三惡道。

「複次，如如來入世間初禪乃至入世間第四禪。彼一切眾生，若天若人畜生餓鬼地獄眾生，作是念：『如來心心數法行在何處、住在何住？』彼一切眾生乃至蟲蟻，佛力加故，亦如實知佛心心數法住

【現代漢語翻譯】 現代漢語譯本：凈平等的第一義是指緣覺（Pratyekabuddha）如來與聲聞（Śrāvaka）的共同和不共之處。在那個境界，一切生死輪迴的苦海都被斷絕，行苦、苦苦、壞苦都被斷除。對於不可言說的真諦，能夠自覺自知，這被稱為第一義禪的清凈平等。 『諸位仁者！』在如來第一義禪的清凈平等中，哪些是不與聲聞和緣覺共通的呢？如果如來進入初禪，不依賴五蘊（skandha）入定，不依賴十八界（dhātu）入定，不依賴十二入（āyatana）入定，不依賴地、水、火、風界入定，不依賴空無邊處界（ākāśānantyāyatana）、識無邊處界（vijñānānantyāyatana）、無所有處界（ākiṃcanyāyatana）、非想非非想處界（naivasaṃjñānāsaṃjñāyatana）入定，不依賴滅界（nirodha-dhātu）入定，不依賴現在和未來世入定，不依賴生和滅入定，不依賴有和無入定，無所依賴也不依賴所依賴。如如來進入初禪，同樣地，第二禪、第三禪、第四禪，以及空無邊處界、識無邊處界、無所有處界、非想非非想處界也是如此。如來進入滅界定，不依賴五蘊入定，乃至不依賴所依賴。如來進入滅界定，這被稱為如來第一義禪的清凈平等，不與聲聞和緣覺共通。 『諸位仁者！』在如來禪的清凈平等中，哪些是與聲聞、緣覺和一切眾生共通的呢？如來進入世間初禪，乃至進入世間第四禪，緣覺和聲聞也能進入世間初禪乃至第四禪，一切眾生在劫數將盡時也曾能進入世間初禪乃至第四禪。之後，由於噁心因緣而退失禪定，變得嗔恨、粗暴、不顧後世的畏懼，對眾生沒有慈悲憐憫，食用他們的血肉，墮入三惡道。 再次，如如來進入世間初禪，乃至進入世間第四禪。所有眾生，無論是天人、畜生、餓鬼還是地獄眾生，都會這樣想：『如來的心和心所法在何處執行、住在何處？』所有眾生，乃至蟲蟻，由於佛力的加持，也能如實地知道佛的心和心所法所住之處。

【English Translation】 English version: The pure and equal first principle refers to the common and uncommon aspects of the Pratyekabuddha (Solitary Buddha) Tathāgata and the Śrāvaka (Disciple). In that state, the sea of all birth and death is cut off, and the suffering of suffering, the suffering of change, and the suffering of conditioned existence are all eliminated. One is able to be self-aware and self-knowing of the ineffable truth, and this is called the pure and equal first principle of dhyāna (meditation). 『Noble ones!』 Among the pure and equal first principle of the Tathāgata's dhyāna, what is not shared with the Śrāvakas and Pratyekabuddhas? If the Tathāgata enters the first dhyāna, he does not enter samādhi (meditative absorption) relying on the five skandhas (aggregates), does not enter samādhi relying on the eighteen dhātus (elements), does not enter samādhi relying on the twelve āyatanas (sense bases), does not enter samādhi relying on the earth, water, fire, and wind elements, does not enter samādhi relying on the sphere of infinite space (ākāśānantyāyatana), the sphere of infinite consciousness (vijñānānantyāyatana), the sphere of nothingness (ākiṃcanyāyatana), the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), does not enter samādhi relying on the cessation element (nirodha-dhātu), does not enter samādhi relying on the present and future, does not enter samādhi relying on birth and death, does not enter samādhi relying on existence and non-existence, without relying on anything and not relying on what is relied upon. Just as the Tathāgata enters the first dhyāna, so it is with the second, third, and fourth dhyānas, as well as the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. When the Tathāgata enters the cessation element samādhi, he does not enter samādhi relying on the five skandhas, and so on, not relying on what is relied upon. When the Tathāgata enters the cessation element samādhi, this is called the pure and equal first principle of the Tathāgata's dhyāna, which is not shared with the Śrāvakas and Pratyekabuddhas. 『Noble ones!』 Among the pure and equal dhyāna of the Tathāgata, what is shared with the Śrāvakas, Pratyekabuddhas, and all sentient beings? The Tathāgata enters the worldly first dhyāna, and so on, up to the worldly fourth dhyāna. The Pratyekabuddhas and Śrāvakas can also enter the worldly first dhyāna up to the fourth dhyāna. All sentient beings, when their kalpas (eons) are about to end, have also been able to enter the worldly first dhyāna up to the fourth dhyāna. Afterward, due to the causes of evil minds, they lose their meditative states, become hateful, coarse, and disregard the fear of future lives. They have no compassion for sentient beings, eat their flesh and blood, and fall into the three evil realms. Furthermore, just as the Tathāgata enters the worldly first dhyāna, and so on, up to the worldly fourth dhyāna. All sentient beings, whether they are gods, humans, animals, hungry ghosts, or hell beings, think: 『Where do the Tathāgata's mind and mental functions operate and reside?』 All sentient beings, even insects and ants, due to the power of the Buddha, can also truly know where the Buddha's mind and mental functions reside.

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于初禪，乃至知住第四禪。此亦是如來禪平等共一切眾生。此禪平等，非一切聲聞辟支佛地，是名禪清凈平等。

「諸仁者！于彼何者智器清凈平等？智有二種：一者、世間智；二者、出世間智。諸仁者！何者世間智？其世俗書典，口所言說結集解釋，言語之道音聲演說，文字顯示聞諸論說。若書字句義，若算若數若印，若種種苦行法，若學工巧事，如是所說種種作業，隨其所求皆得成就。諸餘三世俗念作事，若觸、若受、若想、若思、若念，如是一切非涅槃器，是名世間智器平等。

「諸仁者！于彼何者世間智器平等？諸仁者！世間智器平等者，佈施、持戒、忍辱、精進、禪定、聞慧智器平等。

「何者世間佈施智器平等？諸仁者！若有人乃至盡形休息殺生、偷盜、邪淫、妄語、飲酒諸放逸處，於一切眾生安住慈心、憐愍心、救濟心，是涅槃器。諸仁者！是名世間佈施智器平等。

「諸仁者！于彼何者世間戒智器平等？諸仁者！若於一切眾生具哀愍心觀後世畏，常住慈心、柔軟心、利益心、無怨仇心、無嫉妒心、無粗穬心、無兩舌心、無憍逸心、安住慈心。諸仁者！是名世間戒智器平等。

「諸仁者！于彼何者世間忍智器平等？諸仁者！若聞眾生種種惡口、純粗穬言。聞已不取，不

【現代漢語翻譯】 現代漢語譯本 在初禪（Dhyana，禪那，指色界初禪），乃至了知安住于第四禪（Dhyana，禪那，指色界四禪）。這同樣是如來禪（Tathagata-dhyana，如來所證之禪定）平等地與一切眾生共通的。這種禪定是平等的，不是一切聲聞（Sravaka，聽聞佛陀教法而修行證果者）和辟支佛（Pratyekabuddha，不依師教，自悟自證的修行者）所能達到的境界，這被稱為禪的清凈平等。

『諸位仁者！在這些之中，什麼是智慧之器清凈平等呢？智慧有兩種：一是世間智，二是出世間智。諸位仁者！什麼是世間智呢？就是世俗的書籍典籍，口頭所說的結集解釋，言語之道音聲的演說，文字的顯示，聽聞的各種論說。無論是書寫的字句含義，還是算術、數字、印章，還是種種苦行的方法，還是學習工巧之事，像這樣所說的種種作業，隨著所求都能得到成就。其餘三世（過去、現在、未來）的世俗念頭所做的事情，無論是觸、受、想、思、念，像這樣的一切都不是涅槃（Nirvana，寂滅，解脫）的工具，這被稱為世間智器平等。

『諸位仁者！在這些之中，什麼是世間智器平等呢？諸位仁者！世間智器平等，是指佈施（Dana，給予）、持戒（Sila，遵守戒律）、忍辱（Ksanti，忍耐）、精進（Virya，努力）、禪定（Dhyana，禪那）、聞慧（Srutamayaprajna，聽聞佛法所生之智慧）的智慧之器平等。

『什麼是世間佈施智器平等呢？諸位仁者！如果有人乃至終身休息殺生、偷盜、邪淫、妄語、飲酒這些放逸之處，對於一切眾生安住慈心、憐憫心、救濟心，這就是涅槃的工具。諸位仁者！這被稱為世間佈施智器平等。

『諸位仁者！在這些之中，什麼是世間戒智器平等呢？諸位仁者！如果對於一切眾生具有哀憫之心，觀察後世的畏懼，常住慈心、柔軟心、利益心、無怨仇心、無嫉妒心、無粗暴心、無兩舌心、無驕逸心，安住慈心。諸位仁者！這被稱為世間戒智器平等。

『諸位仁者！在這些之中，什麼是世間忍智器平等呢？諸位仁者！如果聽到眾生種種惡口、純粹粗暴的言語。聽了之後不接受，不

【English Translation】 English version In the first Dhyana (meditative absorption), and even knowing how to abide in the fourth Dhyana. This is also the Tathagata-dhyana (meditation of the Thus Come One) equally shared with all sentient beings. This meditation is equal, not the realm of all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), this is called the pure equality of meditation.

'Noble ones! Among these, what is the pure equality of the vessel of wisdom? There are two kinds of wisdom: one is worldly wisdom, and the other is transcendental wisdom. Noble ones! What is worldly wisdom? It is the secular books and scriptures, the collected explanations spoken orally, the verbal expressions of the path of language, the display of written words, and the various discourses that are heard. Whether it is the meaning of written words and phrases, or arithmetic, numbers, seals, or various ascetic practices, or learning skillful crafts, all the various actions that are spoken of in this way, whatever is sought can be achieved. The remaining worldly thoughts and actions of the three times (past, present, and future), whether it is contact, feeling, perception, thought, or consciousness, all of these are not vessels for Nirvana (liberation), this is called the equality of the vessel of worldly wisdom.

'Noble ones! Among these, what is the equality of the vessel of worldly wisdom? Noble ones! The equality of the vessel of worldly wisdom refers to the equality of the vessel of wisdom in giving (Dana), keeping precepts (Sila), patience (Ksanti), diligence (Virya), meditation (Dhyana), and wisdom from hearing (Srutamayaprajna).

'What is the equality of the vessel of worldly giving wisdom? Noble ones! If someone, even until the end of their life, refrains from killing, stealing, sexual misconduct, lying, and drinking, and abides in loving-kindness, compassion, and the desire to help all sentient beings, this is a vessel for Nirvana. Noble ones! This is called the equality of the vessel of worldly giving wisdom.

'Noble ones! Among these, what is the equality of the vessel of worldly precept wisdom? Noble ones! If one has compassion for all sentient beings, observes the fear of the afterlife, and constantly abides in loving-kindness, gentleness, the desire to benefit, without resentment, without jealousy, without harshness, without double-tongued speech, without arrogance, and abides in loving-kindness. Noble ones! This is called the equality of the vessel of worldly precept wisdom.

'Noble ones! Among these, what is the equality of the vessel of worldly patience wisdom? Noble ones! If one hears various harsh words and purely coarse language from sentient beings. Having heard it, one does not accept it, does not

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起卒暴不生變濁不現瞋相，于諸眾生亦復能忍，不順言辭音聲所出。諸仁者！是名世間忍智器平等。

「諸仁者！若見眾生於其我所作惡作、過作、罪作、無利益，若壞色若壞聲香味觸、若壞身若壞命，於此眾生常能修忍，應如是學：是諸眾生，從無始流轉習貪恚癡，離善知識未曾修學；我近善知識、我能修學、我求一切樂。若於一切眾生不起瞋嫌，是人得一切樂。是故於彼一切眾生見已不取，不起卒暴不生變濁不現瞋相，是名世間忍智器平等。

「諸仁者！于彼何者世間精進智器平等？諸仁者！若於眾生勤施不斷，及修戒忍精進禪智不斷。諸仁者！是名世間精進智器平等。

「諸仁者。于彼何者世間禪智器平等？諸仁者！若入世間初禪乃至第四禪，入無邊虛空處乃至非想非非想處。諸仁者！是名世間禪智器平等。

「諸仁者！于彼何者世間聞慧智器平等？諸仁者！若與如是空法相應大乘言教，有所堪能讀誦受持，言辭清凈為人演說不諂不幻，一切煩惱惡業障盡，知法知義，是人于彼言教知法知義，晝夜精勤求無上智。諸仁者！是名世間聞慧智器平等。

「諸仁者！于彼何者出世間智器平等？諸仁者！若善男子，不取色受想行識，不取眼色、不取眼識、不取眼觸、不取眼觸因緣生若苦

【現代漢語翻譯】 現代漢語譯本：諸位仁者！如果一個人在遇到突然的變故時，不起暴躁的情緒，不顯現出渾濁的嗔恨之相，並且能夠對一切眾生都保持忍耐，不被言語和聲音所動搖。諸位仁者！這被稱為世間忍耐智慧的平等境界。 諸位仁者！如果看到眾生對我做了惡事、錯事、罪過之事，或者做了沒有利益的事情，無論是破壞了我的色身、聲音、香氣、味道、觸感，還是破壞了我的身體或生命，對於這樣的眾生，我都能常常修習忍耐，應當這樣學習：這些眾生，從無始以來就流轉于貪婪、嗔恨、愚癡之中，遠離了善知識，沒有修習佛法；而我親近了善知識，我能夠修習佛法，我追求一切快樂。如果對一切眾生都不生起嗔恨和嫌棄，這個人就能獲得一切快樂。因此，看到一切眾生之後，不執著於他們的行為，不起突然的暴躁情緒，不顯現出渾濁的嗔恨之相，這被稱為世間忍耐智慧的平等境界。 諸位仁者！什麼是世間精進智慧的平等境界呢？諸位仁者！如果一個人對眾生勤奮佈施，並且不斷地修習戒律、忍耐、精進、禪定和智慧。諸位仁者！這被稱為世間精進智慧的平等境界。 諸位仁者！什麼是世間禪定智慧的平等境界呢？諸位仁者！如果一個人能夠進入世間的初禪乃至第四禪，進入無邊虛空處乃至非想非非想處。諸位仁者！這被稱為世間禪定智慧的平等境界。 諸位仁者！什麼是世間聞慧智慧的平等境界呢？諸位仁者！如果一個人能夠與空性相應的、大乘的教法相應，能夠讀誦、受持，言辭清凈，不諂媚、不虛偽地為他人演說，一切煩惱和惡業的障礙都消除，瞭解佛法的含義，這個人對於佛法教義能夠理解，並且日夜精勤地追求無上的智慧。諸位仁者！這被稱為世間聞慧智慧的平等境界。 諸位仁者！什麼是出世間智慧的平等境界呢？諸位仁者！如果一位善男子，不執著於色（rupa，物質形態）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）這五蘊，不執著于眼根（caksu，視覺器官）和色塵（rupa，視覺對像），不執著于眼識（caksur-vijnana，視覺意識），不執著于眼觸（caksur-sparsha，視覺接觸），不執著于眼觸因緣所生的苦受（duhkha，痛苦）

【English Translation】 English version: Noble ones! If a person, when faced with sudden changes, does not become agitated, does not show a turbid countenance of anger, and is able to be patient with all sentient beings, not swayed by words and sounds. Noble ones! This is called the equality of worldly patience and wisdom. Noble ones! If one sees sentient beings doing evil, wrong, sinful, or unprofitable things to oneself, whether they harm one's form, sound, smell, taste, touch, or harm one's body or life, one can always practice patience towards such beings, and should learn thus: These beings, from beginningless time, have been transmigrating in greed, hatred, and delusion, far from good teachers, and have not practiced the Dharma; while I have approached good teachers, I am able to practice, and I seek all happiness. If one does not generate anger or aversion towards all sentient beings, that person will attain all happiness. Therefore, having seen all sentient beings, one does not cling to their actions, does not become suddenly agitated, does not show a turbid countenance of anger, this is called the equality of worldly patience and wisdom. Noble ones! What is the equality of worldly diligence and wisdom? Noble ones! If a person diligently gives to sentient beings without ceasing, and continuously practices precepts, patience, diligence, meditation, and wisdom. Noble ones! This is called the equality of worldly diligence and wisdom. Noble ones! What is the equality of worldly meditative wisdom? Noble ones! If a person can enter the first dhyana (jhana, meditative absorption) up to the fourth dhyana, and enter the sphere of boundless space up to the sphere of neither perception nor non-perception. Noble ones! This is called the equality of worldly meditative wisdom. Noble ones! What is the equality of worldly wisdom from hearing? Noble ones! If a person is in accordance with the Mahayana teachings that correspond to emptiness, is able to read, recite, and uphold them, speaks purely, without flattery or deception, eliminates all afflictions and obstacles of evil karma, understands the meaning of the Dharma, and diligently seeks supreme wisdom day and night. Noble ones! This is called the equality of worldly wisdom from hearing. Noble ones! What is the equality of transcendental wisdom? Noble ones! If a virtuous man does not cling to the five aggregates of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), does not cling to the eye (caksu) and visual objects (rupa), does not cling to eye-consciousness (caksur-vijnana), does not cling to eye-contact (caksur-sparsha), does not cling to the painful feeling (duhkha) born from the condition of eye-contact

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若樂不苦不樂，如是乃至不取意法、不取意識、不取意觸、不取意觸因緣生若苦若樂不苦不樂。如是不取地界水火風界，不取虛空界，乃至不取非想非非想界，不取現在及未來世，不取善不善，不取有漏無漏，不取聲聞乘、不取緣覺乘、不取無上大乘，不取三界不取三乘，不取有不取無，不取無所有無有言說，得無緣慈三昧，非諸聲聞辟支佛地。是人以此三昧故，能見入首楞嚴三昧門，次第當得首楞嚴三昧。

「諸仁者！是名出世間智器清凈平等，非決定清凈平等，是方便力求智平等。

「諸仁者！于彼何者安住出世間一切法器般若一切法界清凈平等？諸仁者！一切法界，非肉眼見非天眼見，是聖法慧眼相應。以聖慧眼觀諸法界不增不減，不見諸法有盛有衰，不見近遠方所無所至去，不見有生有滅。是人如是見諸法清凈平等時，更不見眾生有實可得。若入眾生不可得，是人則得入一切法不可得。何以故？不離眾生有一切法，不離一切法有眾生，其眾生體性是一切法體性，其一切法體性是眾生體性，其一切法體性是我體性，其我體性是一切法體性，其一切法體性是佛法體性，其佛法體性是無我界體性，其無我界體性是實際體性，其實際體性是如如體性。如是知一切法。諸仁者！是名安住出世間一切法器般若

【現代漢語翻譯】 現代漢語譯本：如果喜歡既非痛苦也非快樂的感受，像這樣乃至不執取意念（manas）和法（dharma），不執取意識（vijnana），不執取意觸（manas-sparsha），不執取意觸因緣所生的痛苦、快樂或非苦非樂的感受。像這樣不執取地界（prthivi-dhatu）、水界（ap-dhatu）、火界（tejo-dhatu）、風界（vayu-dhatu），不執取虛空界（akasha-dhatu），乃至不執取非想非非想界（naivasamjnanasamjnayatanam），不執取現在和未來世，不執取善與不善，不執取有漏（sasrava）和無漏（anasrava），不執取聲聞乘（shravakayana）、不執取緣覺乘（pratyekabuddhayana）、不執取無上大乘（anuttara-mahayana），不執取三界（trayo-lokah），不執取三乘（triyani），不執取有和無，不執取無所有和無有言說，就能獲得無緣慈三昧（amaitri-samadhi），這不是聲聞（shravaka）和辟支佛（pratyekabuddha）所能達到的境界。這個人因為這個三昧的緣故，能夠見到進入首楞嚴三昧（shurangama-samadhi）之門，次第地應當獲得首楞嚴三昧。 諸位仁者！這叫做超出世間的智慧之器清凈平等，不是決定性的清凈平等，這是以方便之力來求得智慧的平等。 諸位仁者！在其中，什麼安住于超出世間一切法之器的般若（prajna）和一切法界（dharma-dhatu）的清凈平等呢？諸位仁者！一切法界，不是肉眼所見，也不是天眼所見，而是與聖法慧眼相應的。以聖慧眼觀察諸法界，不增不減，不見諸法有興盛有衰敗，不見近遠方所無所至，不見有生有滅。這個人像這樣見到諸法清凈平等時，更不見眾生有真實可得。如果進入眾生不可得，這個人就能夠進入一切法不可得。為什麼呢？不離眾生有一切法，不離一切法有眾生，眾生的體性是一切法的體性，一切法的體性是眾生的體性，一切法的體性是我的體性，我的體性是一切法的體性，一切法的體性是佛法的體性，佛法的體性是無我界（niratma-dhatu）的體性，無我界的體性是實際（bhutakoti）的體性，實際的體性是如如（tathata）的體性。像這樣瞭解一切法。諸位仁者！這叫做安住于超出世間一切法之器的般若。

【English Translation】 English version: If one delights in that which is neither suffering nor pleasure, thus not grasping at mind (manas) and phenomena (dharma), not grasping at consciousness (vijnana), not grasping at mental contact (manas-sparsha), not grasping at the suffering, pleasure, or neither-suffering-nor-pleasure arising from the conditions of mental contact. Thus, not grasping at the earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayu-dhatu), not grasping at the space element (akasha-dhatu), and even not grasping at the realm of neither perception nor non-perception (naivasamjnanasamjnayatanam), not grasping at the present and future worlds, not grasping at good and non-good, not grasping at the defiled (sasrava) and undefiled (anasrava), not grasping at the Hearer Vehicle (shravakayana), not grasping at the Solitary Buddha Vehicle (pratyekabuddhayana), not grasping at the Unsurpassed Great Vehicle (anuttara-mahayana), not grasping at the three realms (trayo-lokah), not grasping at the three vehicles (triyani), not grasping at existence and non-existence, not grasping at nothingness and the absence of speech, one attains the samadhi of causeless loving-kindness (amaitri-samadhi), which is not the realm of Hearers (shravaka) and Solitary Buddhas (pratyekabuddha). Because of this samadhi, this person is able to see the entrance to the Shurangama Samadhi (shurangama-samadhi), and will gradually attain the Shurangama Samadhi. Noble ones! This is called the pure and equal vessel of wisdom that transcends the world, not a definitive purity and equality, but the equality of wisdom sought through the power of skillful means. Noble ones! In what does the prajna (wisdom) that is the vessel of all phenomena transcending the world, and the pure and equal realm of all phenomena (dharma-dhatu) abide? Noble ones! The realm of all phenomena is not seen by the physical eye, nor is it seen by the divine eye, but it corresponds to the eye of sacred wisdom. With the eye of sacred wisdom, one observes the realm of all phenomena, neither increasing nor decreasing, not seeing phenomena as having prosperity or decline, not seeing near or far places that are not reached, not seeing birth or death. When this person sees the pure and equal nature of all phenomena in this way, they no longer see sentient beings as truly attainable. If one enters the unattainability of sentient beings, this person then enters the unattainability of all phenomena. Why? Because there are no phenomena apart from sentient beings, and there are no sentient beings apart from all phenomena. The nature of sentient beings is the nature of all phenomena, the nature of all phenomena is the nature of sentient beings, the nature of all phenomena is my nature, my nature is the nature of all phenomena, the nature of all phenomena is the nature of the Buddha's teachings, the nature of the Buddha's teachings is the nature of the realm of no-self (niratma-dhatu), the nature of the realm of no-self is the nature of reality (bhutakoti), and the nature of reality is the nature of suchness (tathata). Thus, one understands all phenomena. Noble ones! This is called abiding in the prajna that is the vessel of all phenomena transcending the world.

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一切法界出世間智器清凈平等。

「諸仁者！于彼何者出世間一切法器清凈平等？若菩薩摩訶薩如是安住般若入禪定時，不見有法可得，住于禪定而不捨離，於一切法境界無住無滅無所覺知住于禪定。是人不以身禪住于禪定，不以心禪住于禪定。是人住如是禪時，入于如如實際法界，能入諸法無所取著，超過一切聲聞辟支佛上，是人于如是禪住于禪定，是未決定菩薩，能斷一切諸煩惱見及上煩惱纏。

「若復菩薩能住如是禪者，則能入於一切諸法，入此法時能知眾生善惡諸欲而成熟之。是人不見眾生，不見我人壽命眾數生者、養育作者、使作者、起者、使起者、受者、使受者。是人若復入于如如法界時，見諸眾生顛倒煩惱，以顛倒故受種種苦。是人如是入于微細如如實際法界，是菩薩于眾生不見眾生而成熟之。眾生非實故，眾生無眾生故，眾生無我故，眾生離故，眾生無自性故，眾生不可說故，眾生空故，眾生無相故，眾生無愿故，眾生無作故，眾生如性故，眾生無生故，眾生不滅故，眾生清凈故，而成熟眾生如是亦不見我，乃至不見受者，亦不壞事。

「是諸法自性相不可說不可說法界，一切語言文字不能說不可顯示無所有，是菩薩以大悲故，于不可說法而說諸法。此有漏此無漏，此世間此出世

【現代漢語翻譯】 現代漢語譯本：一切法界（dharma-dhātu，指宇宙萬法所依之本體）出世間（lokottara，超越世俗）的智慧和器皿都是清凈平等的。

『諸位仁者！在什麼情況下，出世間的一切法器是清凈平等的呢？如果菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）這樣安住于般若（prajñā，智慧）進入禪定時，不見有任何法可以執取，安住于禪定而不捨離，對於一切法的境界，不住著，不滅亡，沒有覺知，安住于禪定。這個人不是以身體的禪定安住于禪定，也不是以心的禪定安住于禪定。這個人安住于這樣的禪定時，進入如如（tathatā，真如）實際（bhūta-koṭi，真實之邊際）的法界，能夠進入諸法而不執著，超越一切聲聞（śrāvaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺者）之上。這個人安住于這樣的禪定，是未決定的菩薩，能夠斷除一切煩惱見和上煩惱纏縛。

『如果菩薩能夠安住于這樣的禪定，就能進入一切諸法。進入此法時，能夠知曉眾生的善惡諸欲，併成熟他們。這個人不見眾生，不見我、人、壽命、眾數、生者、養育者、作者、使作者、起者、使起者、受者、使受者。這個人如果進入如如法界時，見到眾生顛倒煩惱，因為顛倒而遭受種種痛苦。這個人這樣進入微細的如如實際法界，這位菩薩在眾生中不見眾生而成熟他們。眾生不是真實的，眾生沒有眾生性，眾生沒有我性，眾生是分離的，眾生沒有自性，眾生不可說，眾生是空的，眾生沒有相，眾生沒有愿，眾生沒有造作，眾生如其本性，眾生不生，眾生不滅，眾生是清凈的，而成熟眾生。這樣也不見我，乃至不見受者，也不破壞事物。

『這些法的自性相是不可說、不可說法界，一切語言文字都不能說，不能顯示，是無所有的。這位菩薩因為大悲心，對於不可說的法而說諸法。這是有漏的，這是無漏的，這是世間的，這是出世間的。』

【English Translation】 English version: All dharma-dhātu (the fundamental nature of all phenomena) and the wisdom and vessels of the transcendent (lokottara, beyond the mundane) are pure and equal.

'Noble ones! In what way are the vessels of all transcendent dharmas pure and equal? If a Bodhisattva-Mahasattva (a great Bodhisattva) dwells in prajñā (wisdom) and enters samadhi (meditative absorption) in this way, he does not see any dharma that can be grasped. He dwells in samadhi without abandoning it. Regarding the realm of all dharmas, he does not abide, does not cease, and has no awareness while dwelling in samadhi. This person does not dwell in samadhi through bodily samadhi, nor through mental samadhi. When this person dwells in such samadhi, he enters the tathatā (suchness) and bhūta-koṭi (the limit of reality) dharma-dhātu. He can enter all dharmas without attachment, surpassing all śrāvakas (hearers of the Buddha's teachings) and pratyekabuddhas (solitary realizers). This person, dwelling in such samadhi, is an undetermined Bodhisattva, capable of cutting off all afflictive views and the bonds of higher afflictions.

'If a Bodhisattva can dwell in such samadhi, he can enter all dharmas. Upon entering this dharma, he can know the good and evil desires of sentient beings and mature them. This person does not see sentient beings, nor does he see self, person, lifespan, multitude, the one who is born, the one who nurtures, the one who acts, the one who causes to act, the one who arises, the one who causes to arise, the one who receives, the one who causes to receive. If this person enters the tathatā dharma-dhātu, he sees sentient beings with inverted afflictions, suffering various pains because of their inversions. This person thus enters the subtle tathatā and bhūta-koṭi dharma-dhātu. This Bodhisattva matures sentient beings without seeing sentient beings. Sentient beings are not real, sentient beings have no sentient being nature, sentient beings have no self nature, sentient beings are separate, sentient beings have no self-nature, sentient beings are unspeakable, sentient beings are empty, sentient beings have no form, sentient beings have no wish, sentient beings have no action, sentient beings are as their nature, sentient beings are not born, sentient beings do not cease, sentient beings are pure, and he matures sentient beings. In this way, he does not see self, and even does not see the receiver, nor does he destroy things.

'The self-nature of these dharmas is unspeakable, the dharma-dhātu is unspeakable. All languages and words cannot express it, cannot reveal it, it is without anything. This Bodhisattva, because of great compassion, speaks of dharmas regarding the unspeakable dharmas. This is with outflows, this is without outflows, this is mundane, this is transcendent.'

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間，此有罪此無罪，此有為此無為，此有煩惱此無煩惱，此應修行此應舍離，此凡夫法、此學法、此無學法，此緣覺法、此菩薩法、此佛法。

「諸仁者！是未決定菩薩，如是安住出世間一切法器般若，入一切法界清凈平等分別說法，菩薩于所說法不見其相。諸仁者！譬如幻者，遍虛空界化作種種色種種花，未曾作事而能現作。佛不出世，于彼花中能出如是妙義句味，入於法門演法音聲。作如是事，是為難不？」

時，一切天人及鬼神眾作如是言：「大德婆伽婆！此事為難。大德修伽陀！此第一難。」

佛言：「諸仁者！此轉難此第一轉難，其未決定菩薩，于無所屬法——如是法無色不可見非文字非言說——自未知未證未善修未自在未到彼岸，而能於他眾生除諸煩惱而成熟之，此為轉難。彼諸眾生，于如是甚深無言說法未作證，聞已不謗，此為第一轉難。彼諸眾生，能碎一切諸煩惱樹，住柔軟心作業心，於一切眾生慈心、愍心、不害心、悲心、共心、同心。彼諸眾生以柔軟心故，枯竭有海渡煩惱海速入無畏城，于如是無言說未作證，聞已不謗，彼亦轉難第一轉難。何故汝等噁心鬼神不自製心？于諸眾生不作柔軟心，不觀後世畏？

「諸仁者！若有住出世間一切法器清凈平等三昧菩薩摩訶薩，

【現代漢語翻譯】 現代漢語譯本：『（你們）要區分，這是有罪的，這是無罪的；這是有為的，這是無為的；這是有煩惱的，這是無煩惱的；這是應該修行的，這是應該捨棄的；這是凡夫的法，這是有學的法，這是無學的法；這是緣覺（Pratyekabuddha，獨自覺悟者）的法，這是菩薩（Bodhisattva，追求覺悟的修行者）的法，這是佛（Buddha，覺悟者）的法。』 『諸位仁者！那些尚未決定（是否成佛）的菩薩，如此安住于出世間一切法器的般若（Prajna，智慧），進入一切法界清凈平等地分別說法，菩薩對於所說的法卻不見其相。諸位仁者！譬如幻術師，遍佈虛空界幻化出種種顏色、種種花朵，未曾真正做過這些事卻能顯現出來。即使佛不出世，也能從那些花中顯現出如此微妙的義理和語句，進入法門，演說法的音聲。做這樣的事，是不是很難呢？』 當時，一切天人以及鬼神眾都這樣說：『大德婆伽婆（Bhagavan，世尊）！這件事很難。大德修伽陀（Sugata，善逝）！這是第一難。』 佛說：『諸位仁者！這更難，這是第一更難。那些尚未決定（是否成佛）的菩薩，對於無所屬的法——這樣的法無色、不可見、非文字、非言說——自己尚未知曉、尚未證得、尚未善修、尚未自在、尚未到達彼岸，卻能為其他眾生去除煩惱並使他們成熟，這更是難上加難。那些眾生，對於如此甚深無言的說法尚未證悟，聽聞后卻不誹謗，這是第一更難。那些眾生，能夠摧毀一切煩惱之樹，安住于柔軟的心和作業的心，對於一切眾生持有慈心、憐憫心、不害心、悲心、同情心、同理心。那些眾生因為有柔軟的心，能夠枯竭有海，渡過煩惱之海，迅速進入無畏之城，對於如此無言說、尚未證悟的法，聽聞后卻不誹謗，這也更是難上加難。為什麼你們這些噁心的鬼神不自我控制內心？對於眾生不生起柔軟的心，不顧及後世的畏懼？』 『諸位仁者！如果有一位安住于出世間一切法器清凈平等三昧（Samadhi，禪定）的菩薩摩訶薩（Mahasattva，大菩薩），』

【English Translation】 English version: 『(You) should distinguish, this is sinful, this is sinless; this is conditioned, this is unconditioned; this is with afflictions, this is without afflictions; this should be practiced, this should be abandoned; this is the dharma of ordinary beings, this is the dharma of those in training, this is the dharma of those beyond training; this is the dharma of Pratyekabuddhas (those who awaken alone), this is the dharma of Bodhisattvas (those who seek awakening), this is the dharma of Buddhas (the awakened ones).』 『Noble ones! Those Bodhisattvas who have not yet decided (whether to become a Buddha), thus abide in the Prajna (wisdom) of all supramundane dharma vessels, enter all dharma realms, speaking clearly and equally, yet the Bodhisattva does not see the form of what is spoken. Noble ones! It is like an illusionist, who throughout the space of the universe conjures various colors and various flowers, having not truly done these things, yet they appear. Even if a Buddha does not appear in the world, from those flowers, such subtle meanings and phrases can emerge, entering the dharma gate, expounding the sound of the dharma. Is doing such a thing difficult?』 At that time, all the gods, humans, and spirits said: 『Great Virtuous Bhagavan (World Honored One)! This is difficult. Great Virtuous Sugata (Well-Gone One)! This is the first difficulty.』 The Buddha said: 『Noble ones! This is more difficult, this is the first more difficult. Those Bodhisattvas who have not yet decided (whether to become a Buddha), regarding the unattached dharma—such dharma is without form, invisible, non-verbal, and beyond speech—they themselves have not yet known, not yet realized, not yet well-practiced, not yet become free, not yet reached the other shore, yet they can remove the afflictions of other beings and mature them, this is even more difficult. Those beings, regarding such profound, unspoken dharma, have not yet realized it, yet upon hearing it, they do not slander it, this is the first more difficult. Those beings, who can shatter all the trees of afflictions, abide in a soft heart and a working heart, towards all beings they hold loving-kindness, compassion, non-harming, pity, empathy, and sympathy. Those beings, because of their soft hearts, can dry up the sea of existence, cross the sea of afflictions, and quickly enter the city of fearlessness, regarding such unspoken, unrealized dharma, upon hearing it, they do not slander it, this is also more difficult, the first more difficult. Why do you evil-hearted spirits not control your own minds? Towards beings, you do not generate soft hearts, and do not consider the fear of the next life?』 『Noble ones! If there is a Bodhisattva Mahasattva (Great Bodhisattva) who abides in the Samadhi (meditative absorption) of all supramundane dharma vessels, pure and equal,』

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能使一切眾生守護六根各住自境，豈況不能遮障汝等噁心鬼神！是善丈夫皆得是法，住大慈大悲心不惱於他。何以故？以修大慈大悲方便力故不惱於他。是諸菩薩入如是甚深法已，能擲眾生虛空界中，多億那由他劫各不相見，豈況不能制於汝等諸惡鬼神！亦復能擲一切眾生世界中間大黑闇處，乃至能令一切眾生唯食風食水食土食石。是諸菩薩以住如是甚深出世間法器清凈平等三昧故，能令一切眾生於多億劫不食，豈況不能制於汝等食他眾生精氣、血肉諸惡鬼神！何故縱舍汝等？是諸菩薩以大慈大悲方便力故縱舍汝等。

「於此四天下所有菩薩摩訶薩，安住如是甚深出世間法器清凈平等三昧，其名曰眾自在菩薩、慈自在菩薩、文殊音菩薩、電自在菩薩、日自在菩薩、月自在菩薩、地自在菩薩、想自在菩薩、觀世自在菩薩、水自在菩薩，如是等萬八千菩薩摩訶薩居此四天下。

「彼諸菩薩摩訶薩住此十種第一甚深出世間一切法器清凈平等。何等為十？所謂眾生平等、法平等、清凈平等、佈施平等、戒平等、忍平等、精進平等、禪平等、般若平等、一切法清凈平等。住此十種第一甚深出世間一切法器清凈平等三昧菩薩摩訶薩，一一皆能制於汝等諸惡鬼神，如上所說。何故縱舍汝等？是諸菩薩以修大慈大悲方便力

【現代漢語翻譯】 現代漢語譯本 能使一切眾生守護六根（眼、耳、鼻、舌、身、意）各自安住于自己的境界，何況不能遮擋你們這些噁心鬼神！這些善男子都能得到這種法，安住于大慈大悲的心，不惱害他人。為什麼呢？因為他們修習大慈大悲的方便力，所以不惱害他人。這些菩薩進入如此甚深的法之後，能將眾生拋擲到虛空界中，多億那由他（極大的數量單位）劫都互不相見，何況不能制服你們這些惡鬼神！他們也能將一切眾生拋擲到世界中間的大黑暗之處，甚至能讓一切眾生只吃風、水、土、石頭。這些菩薩因為安住于如此甚深的、出世間的法器清凈平等三昧（禪定），能讓一切眾生在多億劫中不進食，何況不能制服你們這些吞食其他眾生精氣、血肉的惡鬼神！為什麼放縱你們呢？這些菩薩因為大慈大悲的方便力才放縱你們。 在這四天下（指須彌山周圍的四大洲）中，所有安住于如此甚深出世間法器清凈平等三昧的菩薩摩訶薩（大菩薩），他們的名字是：眾自在菩薩、慈自在菩薩、文殊音菩薩、電自在菩薩、日自在菩薩、月自在菩薩、地自在菩薩、想自在菩薩、觀世自在菩薩、水自在菩薩，像這樣的萬八千菩薩摩訶薩居住在這四天下。 這些菩薩摩訶薩安住于這十種第一甚深出世間一切法器清凈平等。哪十種呢？就是：眾生平等、法平等、清凈平等、佈施平等、戒平等、忍平等、精進平等、禪平等、般若平等、一切法清凈平等。安住于這十種第一甚深出世間一切法器清凈平等三昧的菩薩摩訶薩，每一個都能制服你們這些惡鬼神，就像上面所說的那樣。為什麼放縱你們呢？這些菩薩因為修習大慈大悲的方便力。

【English Translation】 English version They can enable all sentient beings to guard their six senses (eyes, ears, nose, tongue, body, and mind), each dwelling in its own realm, how much more so can they not obstruct you evil-minded ghosts and spirits! These virtuous men all attain this Dharma, dwelling in great loving-kindness and great compassion, not harming others. Why is this? Because they cultivate the power of skillful means of great loving-kindness and great compassion, therefore they do not harm others. These Bodhisattvas, having entered such profound Dharma, can cast sentient beings into the realm of emptiness, where they will not see each other for many billions of nayutas (an extremely large number) of kalpas (eons), how much more so can they not subdue you evil ghosts and spirits! They can also cast all sentient beings into the great darkness in the middle of the world, and even cause all sentient beings to only eat wind, water, earth, or stones. These Bodhisattvas, because they dwell in such profound, transcendent Dharma vessel, pure and equal samadhi (meditative absorption), can cause all sentient beings to not eat for many billions of kalpas, how much more so can they not subdue you evil ghosts and spirits who devour the essence, blood, and flesh of other sentient beings! Why do they let you go? These Bodhisattvas let you go because of the power of skillful means of great loving-kindness and great compassion. In this four continents (referring to the four continents around Mount Sumeru), all Bodhisattva Mahasattvas (great Bodhisattvas) who dwell in such profound, transcendent Dharma vessel, pure and equal samadhi, their names are: Universal Freedom Bodhisattva, Loving-Kindness Freedom Bodhisattva, Manjushri Sound Bodhisattva, Lightning Freedom Bodhisattva, Sun Freedom Bodhisattva, Moon Freedom Bodhisattva, Earth Freedom Bodhisattva, Thought Freedom Bodhisattva, Avalokiteshvara Freedom Bodhisattva, Water Freedom Bodhisattva, and so on, eighteen thousand Bodhisattva Mahasattvas reside in these four continents. These Bodhisattva Mahasattvas dwell in these ten kinds of foremost profound, transcendent, all Dharma vessel, pure and equal. What are the ten? They are: equality of sentient beings, equality of Dharma, equality of purity, equality of giving, equality of precepts, equality of patience, equality of diligence, equality of meditation, equality of wisdom, and equality of purity of all Dharmas. Bodhisattva Mahasattvas who dwell in these ten kinds of foremost profound, transcendent, all Dharma vessel, pure and equal samadhi, each one can subdue you evil ghosts and spirits, as mentioned above. Why do they let you go? These Bodhisattvas do so because they cultivate the power of skillful means of great loving-kindness and great compassion.

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故縱舍汝等；何況如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。

「諸仁者！假使一切眾生住如是十種出世間甚深一切法器清凈平等，如前所說菩薩摩訶薩，以一如來一念之智勝於彼等。何況如來於一切時，以大悲心覆護汝等，不生瞋恚亦不棄捨。如來於一切時憐愍汝等，欲令得於利益安樂。汝等如是無有慚愧，不觀後世畏，於一切眾生作不愍心、不柔軟心、噁心、怨心、不慈心、不悲心，汝等不應作是非法。」欲重明此義而說偈言：

「大雄見如是，　　無餘鬼神集， 　即時舉右臂，　　宣說如是言： 　佛出世甚難，　　法僧亦復難， 　眾生凈信難，　　離諸難亦難， 　哀愍眾生難，　　知足第一難。 　得聞正法難，　　能修第一難， 　得知難平等，　　於世常受樂， 　此十平等處，　　智者當速知。 　初眾生平等，　　舍離諸惡業， 　造作諸善業，　　久受于勝樂。 　修行法平等，　　一切法等等， 　佛聲聞緣覺，　　凡夫等如如。 　此清凈平等，　　于彼人中得， 　遠離取境界，　　亦復不壞我。 　佈施平等喜，　　不害他眾生， 　不奪活命具，　　不壞諸花果。 　無有一眾生，　　非我父母者， 　一切諸眾生，　　曾與我

【現代漢語翻譯】 現代漢語譯本 所以我才暫時捨棄你們；更何況如來（Tathagata，佛的稱號之一）、應（Arhat，應供，值得受人供養的聖者）、正遍知（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切事理的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，能夠調伏眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬的聖者）呢？ 諸位仁者！假設一切眾生都具備像前面所說的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）那樣的十種出世間甚深一切法器清凈平等，一位如來的一念之智也勝過他們。更何況如來在一切時候，都以大悲心覆蓋保護你們，不生嗔恨也不拋棄你們。如來在一切時候都憐憫你們，想要讓你們得到利益和安樂。你們卻如此沒有慚愧之心，不顧後世的畏懼，對一切眾生生起不憐憫心、不柔軟心、噁心、怨恨心、不慈悲心、不悲傷心，你們不應該做這些非法的事情。』爲了再次闡明這個道理，所以說了以下偈頌： 『大雄（Mahavira，佛的稱號之一）見到這樣的情況，所有鬼神都聚集在一起，立刻舉起右臂，宣說這樣的話：佛出世非常難得，佛法和僧團也同樣難得，眾生生起清凈的信心很難，脫離各種苦難也很難，哀憐眾生很難，知足是第一難。能夠聽聞正法很難，能夠修行是第一難，得知平等很難，在世間常常享受快樂，這十種平等之處，有智慧的人應當迅速瞭解。 最初的眾生平等，捨棄各種惡業，造作各種善業，長久享受殊勝的快樂。修行佛法平等，一切法都是平等的，佛、聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）、凡夫都如如不動。這種清凈的平等，在那些人中可以得到，遠離執取境界，也不破壞我執。 佈施平等喜悅，不傷害其他眾生，不奪取眾生的活命之物，不破壞各種花果。沒有一個眾生，不是我的父母，一切眾生，都曾經是我的父母。』

【English Translation】 English version Therefore, I temporarily abandon you; how much more so the Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (fully enlightened one), Vidya-carana-sampanna (possessing wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavat (venerable one)? 『O virtuous ones! Suppose all beings possess the ten kinds of transcendental, profound, pure, and equal faculties of all dharmas, like the Bodhisattva-mahasattvas (great bodhisattvas) mentioned earlier, the wisdom of a single thought of a Tathagata surpasses them all. How much more so does the Tathagata, at all times, cover and protect you with great compassion, without generating anger or abandoning you. The Tathagata, at all times, has compassion for you, wishing to bring you benefit and happiness. Yet you are so without shame, disregarding the fear of the afterlife, and generate uncompassionate, ungentle, evil, resentful, unkind, and unsorrowful minds towards all beings. You should not do these unlawful things.』 To further clarify this meaning, the following verses are spoken: 『The Great Hero (Mahavira, one of the titles of the Buddha), seeing such a situation, with all the ghosts and spirits gathered, immediately raised his right arm and proclaimed these words: It is very difficult for a Buddha to appear in the world, and it is equally difficult for the Dharma and the Sangha (Buddhist community) to exist. It is difficult for beings to generate pure faith, and it is also difficult to escape various sufferings. It is difficult to have compassion for beings, and contentment is the most difficult. It is difficult to hear the true Dharma, and it is the most difficult to practice it. It is difficult to understand equality, and to constantly enjoy happiness in the world. These ten aspects of equality, the wise should quickly understand. The initial equality of beings is to abandon all evil deeds, perform all good deeds, and enjoy superior happiness for a long time. The equality of practicing the Dharma is that all dharmas are equal. Buddhas, Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), and ordinary beings are all as they are. This pure equality can be attained among those people who are free from grasping at objects and do not destroy the self. The equality of giving is joy, not harming other beings, not taking away the means of livelihood of beings, and not destroying various flowers and fruits. There is not a single being who is not my parent; all beings have been my parents.』

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親知， 　我更不觸惱，　　乃至一眾生。 　休息于非時，　　一切惡風雨， 　豐盛可樂事，　　養育諸親知。 　眾生精氣增，　　常得不損減， 　不氣噓他身，　　不瞋惡眼視， 　不奪他精氣，　　充滿一切樂。 　我心利一切，　　不瞋有失者， 　為斷諸煩惱，　　求于諸佛法。 　十種善業道，　　智者常守護， 　於世常歡喜，　　后得見涅槃。 　不依陰持戒，　　亦不依界入， 　滅諸有支戒，　　滅諸有渴愛， 　舍離種種想，　　能息于瞋怒。 　如是字言合，　　智者離分別， 　如虛空空故，　　離一切分別， 　如是修忍者，　　智者離分別。 　譬如空中月，　　眾星共圍繞， 　如是修忍者，　　安隱眾中顯。 　月光照摩尼，　　海水得盈滿， 　忍照噁心鬼，　　令得清凈信。 　一切離諸惡，　　修于菩提行， 　彼眾生次第，　　能滿諸佛海。 　我昔作仙人，　　林中修忍辱， 　節節支解身，　　不起瞋怒心。 　作兔為仙人，　　自投身入火， 　我以修忍故，　　火變為蓮池。 　我以彼忍力，　　成熟多眾生， 　今諸阿羅漢，　　無有如是忍。 　智者常精進，　　修行為福慧， 　智海得增滿，　　得成諸佛海。 　修禪及般若，　　得離諸煩惱，

【現代漢語翻譯】 現代漢語譯本 親愛的朋友們， 我不會觸怒，甚至不會觸怒任何一個眾生。 我會在不適當的時候休息，避開一切惡劣的風雨， 享受豐盛快樂的事物，養育我的親人和朋友。 讓眾生的精氣增長，永遠不會減少。 我不會向他人吐氣，也不會用憤怒的眼神看人， 不會奪取他人的精氣，讓一切都充滿快樂。 我的心利益一切眾生，不會對失去的人感到憤怒， 爲了斷除各種煩惱，我尋求諸佛的教法。 智者常常守護十種善業道， 在世間常常歡喜，最終得見涅槃（Nirvana，佛教的最高境界）。 我不依賴五蘊（skandhas，構成個體存在的五種要素）來持戒，也不依賴六界（dhatus，構成世界的六種要素）和十二入（ayatanas，感官與對像）， 我滅除所有有支（bhavaṅga，生命延續的根本）的戒律，滅除所有對存在的渴愛（tanha，慾望）， 捨棄種種妄想，能夠平息憤怒。 像這樣文字和語言的組合，智者會遠離分別， 就像虛空一樣空無，遠離一切分別， 像這樣修習忍辱的人，智者會遠離分別。 譬如空中的月亮，被眾星圍繞， 像這樣修習忍辱的人，在眾人中顯得安穩。 月光照耀摩尼寶珠（mani，珍貴的寶石），海水得以充滿， 忍辱的光芒照耀噁心的鬼，使他們得到清凈的信仰。 一切都遠離各種惡行，修習菩提（bodhi，覺悟）之道， 這些眾生次第修行，能夠充滿諸佛的海洋。 我過去做仙人的時候，在森林中修習忍辱， 即使身體被節節肢解，也不會生起瞋怒之心。 我曾作為兔子仙人，自己投身於火中， 因為我修習忍辱的緣故，火變成了蓮花池。 我憑藉忍辱的力量，成熟了許多眾生， 現在所有的阿羅漢（arhat，已證得解脫的聖者），都沒有像我這樣的忍辱。 智者常常精進，修行以獲得福德和智慧， 智慧的海洋得以增長和充滿，最終成就諸佛的海洋。 修習禪定（dhyana，冥想）和般若（prajna，智慧），得以遠離各種煩惱。

【English Translation】 English version Dear friends, I will not offend, not even a single living being. I will rest at inappropriate times, avoiding all evil winds and rains, Enjoying abundant and joyful things, nurturing my relatives and friends. Let the vital energy of beings increase, never diminishing. I will not exhale towards others, nor look with angry eyes, I will not seize the vital energy of others, letting everything be filled with joy. My heart benefits all beings, not being angry at those who have lost, In order to cut off all kinds of afflictions, I seek the teachings of all Buddhas. The wise always guard the ten paths of wholesome actions, Always rejoicing in the world, and ultimately seeing Nirvana (the highest state of enlightenment in Buddhism). I do not rely on the five aggregates (skandhas, the five elements that constitute individual existence) to uphold precepts, nor do I rely on the six elements (dhatus, the six elements that constitute the world) and the twelve entrances (ayatanas, the senses and their objects), I extinguish all precepts of the life-continuing foundation (bhavaṅga), extinguish all craving for existence (tanha, desire), Abandoning all kinds of delusions, able to calm anger. Like this combination of words and language, the wise will stay away from discrimination, Just like the emptiness of space, away from all discrimination, Those who cultivate patience like this, the wise will stay away from discrimination. Like the moon in the sky, surrounded by stars, Those who cultivate patience like this, appear secure among the crowd. The moonlight shines on the mani jewel (mani, a precious gem), the seawater is filled, The light of patience shines on the evil-hearted ghosts, enabling them to gain pure faith. All are away from all kinds of evil deeds, cultivating the path of Bodhi (enlightenment), These beings cultivate in sequence, able to fill the ocean of all Buddhas. When I was a hermit in the past, I cultivated patience in the forest, Even if my body was dismembered, I would not give rise to anger. I once acted as a rabbit hermit, throwing myself into the fire, Because I cultivated patience, the fire turned into a lotus pond. With the power of my patience, I matured many beings, Now all the Arhats (arhat, a saint who has attained liberation) do not have patience like mine. The wise always strive diligently, cultivating to obtain merit and wisdom, The ocean of wisdom is increased and filled, ultimately achieving the ocean of all Buddhas. Cultivating meditation (dhyana) and wisdom (prajna), one is able to stay away from all kinds of afflictions.

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不分別三界，　　得住于如如。 　智者修禪智，　　出世住實際， 　不染于諸法，　　離一切分別。 　不分別諸法，　　不見有眾生， 　諸法唯一相，　　得見佛境界。 　無量菩薩眾，　　安住此法性， 　不惱于汝等，　　以住聖般若。 　如來於汝等，　　容恕不為惱， 　汝等無羞恥，　　遠離於慚愧。 　作惡諸眾生，　　弊性多剛強， 　見佛大勇猛，　　皆得柔軟心。 　汝等各應當，　　自遮己噁心， 　汝等當次第，　　速證大涅槃。 　汝等若柔軟，　　得離諸惡業， 　為護此法故，　　付囑于汝等。 　我所說聲聞，　　具智大名稱， 　彼憐愍汝等，　　令得福智慧， 　當得飲食利，　　諸天所供養， 　得於勝住處，　　及得增壽命。 　若聞導師語，　　如說能修行， 　人天世間中，　　常受勝樂報。」

爾時，世尊于彼諸惡鬼神眾中說法訖時，于彼諸惡鬼神眾中，彼惡鬼神昔于佛法作決定信，彼於後時近惡知識心見他過，以是因緣生惡鬼神，彼九十二那由他百千諸惡鬼神得住須陀洹果；億那由他頻婆羅百千諸惡鬼神昔行大乘者得隨順忍；無量阿僧祇諸惡鬼神得柔軟心，得已復發阿耨多羅三藐三菩提心。

爾時，于彼鬼神眾中，有羅剎王名牛王目，與萬羅

【現代漢語翻譯】 現代漢語譯本 不執著於三界（欲界、色界、無色界）的分別，就能安住于真如實相。 有智慧的人修習禪定智慧，超越世俗安住于真理實際， 不被諸法所污染，遠離一切分別執著。 不分別諸法，不見有眾生， 諸法只有一個實相，就能得見佛的境界。 無量的菩薩眾，安住于這種法性之中， 不會惱害你們，因為他們安住于聖般若（智慧）。 如來（佛）寬容你們，不惱害你們， 而你們卻不知羞恥，遠離慚愧之心。 作惡的眾生，習性頑劣剛強， 見到佛的大勇猛，都能得到柔軟的心。 你們各自應當，自己遮止自己的噁心， 你們應當次第修行，迅速證得大涅槃（不生不滅的境界）。 你們如果心性柔軟，就能遠離各種惡業， 爲了守護此法，我將此法付囑給你們。 我所說的聲聞（聽聞佛法而修行的人），具有智慧和大名聲， 他們憐憫你們，使你們得到福德和智慧， 將得到飲食的利益，受到諸天的供養， 得到殊勝的住處，並且能夠增長壽命。 如果聽聞導師（佛）的教誨，能夠如教奉行， 在人天世間中，常常會受到殊勝的快樂果報。」 當時，世尊在那群惡鬼神眾中說法完畢時，在那群惡鬼神眾中，那些惡鬼神過去對佛法有堅定的信心，他們後來親近惡知識，心生偏見，看到別人的過失，因為這個因緣而墮落為惡鬼神。其中九十二那由他（數量單位）百千的惡鬼神證得須陀洹果（小乘初果）；億那由他頻婆羅（數量單位）百千的惡鬼神，過去修行大乘佛法的人，得到隨順忍（菩薩修行的一種境界）；無量阿僧祇（數量單位）的惡鬼神得到柔軟的心，得到柔軟心后又發起了阿耨多羅三藐三菩提心（無上正等正覺的心）。 當時，在那群鬼神眾中，有一位羅剎王名叫牛王目，與一萬羅剎眷屬

【English Translation】 English version Not distinguishing the three realms (desire realm, form realm, formless realm), one can abide in Suchness (Tathata). The wise cultivate meditative wisdom, transcending the world and dwelling in reality, Not being defiled by all dharmas, and being free from all discriminations. Not distinguishing dharmas, not seeing sentient beings, All dharmas have only one characteristic, and one can see the realm of the Buddha. Countless Bodhisattvas abide in this Dharma nature, They will not harm you, because they abide in the holy Prajna (wisdom). The Tathagata (Buddha) is tolerant of you, not harming you, But you are shameless, far from having a sense of shame. Evil sentient beings, with their wicked and stubborn nature, Upon seeing the great courage of the Buddha, all obtain a soft heart. Each of you should, restrain your own evil mind, You should practice in sequence, and quickly attain great Nirvana (the state of non-birth and non-death). If you are gentle, you can be free from all evil deeds, For the sake of protecting this Dharma, I entrust this Dharma to you. The Sravakas (those who hear the Buddha's teachings and practice), whom I have spoken of, possess wisdom and great renown, They have compassion for you, enabling you to gain merit and wisdom, You will receive the benefit of food and drink, and be offered by the devas (gods), You will obtain excellent dwelling places, and be able to increase your lifespan. If you hear the teachings of the guide (Buddha), and can practice as taught, In the human and heavenly realms, you will always receive the reward of supreme happiness.」 At that time, when the World Honored One finished speaking the Dharma to that assembly of evil ghosts and spirits, among that assembly of evil ghosts and spirits, those evil ghosts and spirits had in the past had firm faith in the Buddha's Dharma. Later, they associated with evil teachers, developed biased views, and saw the faults of others. Because of this, they fell into the realm of evil ghosts and spirits. Among them, ninety-two nayutas (a unit of number) of hundreds of thousands of evil ghosts and spirits attained the Srotaapanna fruit (the first fruit of the Hinayana path); hundreds of thousands of billions of nayutas of evil ghosts and spirits, who had practiced the Mahayana Dharma in the past, attained the Kshanti (patience) of following the Dharma; countless asankhyas (a unit of number) of evil ghosts and spirits obtained soft hearts, and after obtaining soft hearts, they again generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). At that time, among that assembly of ghosts and spirits, there was a Rakshasa king named Ox-King-Eye, with ten thousand Rakshasa attendants.

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剎王合掌向佛，一心敬禮，而作是言：「大德婆伽婆！我等為瞋使故，久於世間受不愛果。我等今者承佛神力，得自憶念此賢劫中宿命之事。我等於鳩留孫如來法中曾得出家，誦持八萬大乘法聚，複誦八萬聲聞法聚，發阿耨多羅三藐三菩提愿。我等彼時于阿蘭若住法比丘所起瞋怒心，以是業障于彼命終生於地獄，久被燒煮失念無餘，于彼命終生此食他血肉惡羅剎中。正由我等昔出家時共作惡業，今受於此惡羅剎身，為飲食故斷無量億那由他百千眾生命。以是我等今于佛所悔諸惡業更不復作。如是至三，至到堅固修行律儀。惟愿世尊，授於我等阿耨多羅三藐三菩提記。」

佛言：「諸仁者！我不見更有一法遠離菩提心，如於阿蘭若比丘所而起噁心者。諸仁者！于未來世，此賢劫最後如來名曰盧遮，彼佛當授汝等勝菩提記。」

彼萬羅剎王垂淚而言：「寧處地獄，不作人身於阿蘭若比丘所一念之頃而起噁心，以彼能斷一切善故，何況數數而起噁心！」

爾時，復有諸惡鬼神敬信三寶，住柔軟心觀後世畏，一切同音而作是言：「大德婆伽婆！我等從今休息諸惡，懺悔過去一切惡業。我等今當食花、食香、食果、食水、食風、食法、食喜，更不惱他，護持佛法受佛付囑為久住故，及受世尊聲聞弟子住阿蘭若

【現代漢語翻譯】 現代漢語譯本：剎帝利諸王合掌向佛，一心恭敬頂禮，說道：『大德婆伽婆（Bhagavan，世尊）！我們因為嗔恨的緣故，長久以來在世間承受不喜愛的果報。我們現在承蒙佛陀的神力，能夠回憶起在這個賢劫中的宿命之事。我們曾在拘留孫如來（Krakucchanda，過去七佛之一）的教法中出家，誦持八萬大乘法藏，又誦持八萬聲聞法藏，併發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的願望。我們當時對住在阿蘭若（Aranya，寂靜處）修法的比丘生起嗔怒心，因為這個業障，在命終后墮入地獄，長久被燒煮，失去所有念頭，在地獄命終后，轉生到這個以食他血肉為生的惡羅剎（Rakshasa，惡鬼）中。正是因為我們過去出家時共同造作惡業，現在才受此惡羅剎之身，爲了飲食而斷送無量億那由他百千眾生的性命。因此，我們現在在佛陀面前懺悔所有惡業，發誓不再造作。如此至誠三次，直到堅固修行戒律。唯愿世尊，為我們授記阿耨多羅三藐三菩提。』 佛陀說：『諸位仁者！我沒有見到有任何一種法比對阿蘭若比丘生起噁心更能遠離菩提心的。諸位仁者！在未來世，這個賢劫的最後一位如來名為盧遮（Rucaka），那位佛陀將會為你們授記殊勝的菩提。』 那萬名羅剎王流著眼淚說：『寧願身處地獄，也不願以人身對阿蘭若比丘生起一念噁心，因為那能斷絕一切善根，何況是屢次生起噁心！』 當時，又有許多惡鬼神敬信三寶，以柔軟心看待後世的畏懼，一同說道：『大德婆伽婆！我們從今以後停止一切惡行，懺悔過去的一切惡業。我們現在將以花、香、果、水、風、法、喜為食，不再惱害他人，護持佛法，接受佛陀的囑託，爲了佛法長久住世，以及接受世尊的聲聞弟子住在阿蘭若。』

【English Translation】 English version: The Kshatriya kings, with palms joined, bowed respectfully to the Buddha and said, 'O Bhagavan (Blessed One)! Due to our anger, we have long suffered undesirable consequences in the world. Now, through the Buddha's divine power, we can recall our past lives in this Bhadrakalpa (Fortunate Aeon). We had once renounced the world in the Dharma of Krakucchanda (one of the past seven Buddhas), recited eighty thousand collections of Mahayana teachings, and also recited eighty thousand collections of Sravaka teachings, and made the vow for Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). At that time, we harbored anger towards the Bhikkhus (monks) who practiced Dharma in the Aranya (secluded place), and because of this karmic obstacle, we fell into hell after death, were burned and boiled for a long time, lost all our thoughts, and after dying in hell, we were reborn as these Rakshasas (demons) who feed on the blood and flesh of others. It is because of the evil deeds we committed together when we were monks that we now suffer this Rakshasa body, and for the sake of food, we have taken the lives of countless billions of nayutas of beings. Therefore, we now repent all our evil deeds before the Buddha and vow never to commit them again. We do this sincerely three times, until we firmly uphold the precepts. We beseech the Bhagavan to grant us the prediction of Anuttara-samyak-sambodhi.' The Buddha said, 'O noble ones! I have not seen any other dharma that leads one further away from the Bodhi mind than harboring evil thoughts towards the Bhikkhus in the Aranya. O noble ones! In the future, the last Tathagata (Buddha) of this Bhadrakalpa will be named Rucaka, and that Buddha will grant you the prediction of supreme Bodhi.' The ten thousand Rakshasa kings, with tears in their eyes, said, 'We would rather be in hell than harbor even a single thought of evil towards the Bhikkhus in the Aranya while in human form, for that can sever all roots of goodness, let alone repeatedly harboring evil thoughts!' At that time, many other evil spirits, with faith in the Three Jewels, and with soft hearts, fearing the future, said in unison, 'O Bhagavan! From now on, we will cease all evil deeds and repent all our past evil karma. We will now eat flowers, incense, fruits, water, wind, Dharma, and joy, and will no longer harm others. We will protect the Buddha's Dharma, accept the Buddha's entrustment for its long-lasting existence, and accept the Sravaka disciples of the Bhagavan who reside in the Aranya.'

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者增上護持。」

佛言：「善哉，善哉！善丈夫！汝等應當如是善受我之付囑，我今復以汝等付囑賢劫一切菩薩一切聲聞。彼憐愍汝等，于其晝夜作善助道，與汝善分稱名勸請，以是汝等增長精氣大力威德及大功能親知眷屬。彼彼如是護持我法故，亦復善護阿蘭若住法比丘、若大乘小乘，如是如是精氣增長乃至眷屬。如是如是汝等作勝供養三世諸佛，以此善根能捨惡趣，得世間樂及涅槃樂。」

大集經月藏分第十二諸天王護持品第九

爾時，世尊示世間故，問娑婆世界主大梵天王言：「此四天下是誰能作護持養育？」

時娑婆世界主大梵天王作如是言：「大德婆伽婆！兜率陀天王共無量百千兜率陀天子，護持養育北郁單越。他化自在天王共無量百千他化自在天子，護持養育東弗婆提。化樂天王共無量百千化樂天子，護持養育南閻浮提。須夜摩天王共無量百千須夜摩天子，護持養育西瞿陀尼。

「大德婆伽婆！毗沙門天王共無量百千諸夜叉眾，護持養育北郁單越。提頭賴吒天王共無量百千乾闥婆眾，護持養育東弗婆提。毗樓勒叉天王共無量百千鳩槃茶眾，護持養育南閻浮提。毗樓博叉天王共無量百千龍眾，護持養育西瞿陀尼。

「大德婆伽婆！天仙七宿、三曜、三天童女，護持養

【現代漢語翻譯】 現代漢語譯本 佛陀說：『好啊，好啊！善男子！你們應當好好接受我的囑託。我現在又把你們囑託給賢劫的一切菩薩和一切聲聞。他們會憐憫你們，日夜幫助你們修行，給你們好的引導，稱念佛號，勸請佛法。因此，你們的精氣、大力、威德以及大功德、親眷屬都會增長。他們這樣護持我的佛法，也會好好護持住在阿蘭若的修法比丘，無論是修習大乘還是小乘，他們的精氣都會增長，乃至眷屬也會增長。你們這樣就等於供養了三世諸佛，以此善根，能夠舍離惡道，獲得世間的快樂和涅槃的快樂。』

《大集經·月藏分》第十二品 諸天王護持品第九

這時，世尊爲了向世間展示，問娑婆世界主大梵天王：『這四天下是誰在護持養育？』

當時，娑婆世界主大梵天王這樣回答說：『大德婆伽婆！兜率陀天王和無數百千兜率陀天子，護持養育北郁單越（北俱盧洲）。他化自在天王和無數百千他化自在天子，護持養育東弗婆提（東勝身洲）。化樂天王和無數百千化樂天子，護持養育南閻浮提（南贍部洲）。須夜摩天王和無數百千須夜摩天子，護持養育西瞿陀尼（西牛貨洲）。』

『大德婆伽婆！毗沙門天王和無數百千夜叉眾，護持養育北郁單越。提頭賴吒天王和無數百千乾闥婆眾，護持養育東弗婆提。毗樓勒叉天王和無數百千鳩槃茶眾，護持養育南閻浮提。毗樓博叉天王和無數百千龍眾，護持養育西瞿陀尼。』

『大德婆伽婆！天仙七宿、三曜、三天童女，護持養

【English Translation】 English version The Buddha said, 'Excellent, excellent! Good men! You should receive my entrustment well. Now, I further entrust you to all the Bodhisattvas and all the Sravakas of this Bhadrakalpa. They will have compassion for you, assist you in your practice day and night, give you good guidance, recite the Buddha's name, and encourage you in the Dharma. Therefore, your essence, great strength, majestic virtue, great merits, and family members will increase. By protecting my Dharma in this way, they will also protect the Dharma-practicing Bhikshus who live in the Aranyas, whether they practice Mahayana or Hinayana. Their essence will increase, and even their family members will increase. In this way, you are making supreme offerings to the Buddhas of the three times. With this good root, you can abandon the evil paths and attain worldly happiness and the happiness of Nirvana.'

The Great Collection Sutra, Moon Store Division, Twelfth Chapter, The Ninth Section on the Protection of the Heavenly Kings

At that time, the World Honored One, in order to show the world, asked the Great Brahma King, the lord of the Saha world, 'Who is able to protect and nurture these four continents?'

Then, the Great Brahma King, the lord of the Saha world, replied, 'Great Virtuous Bhagavan! The Tushita Heaven King, along with countless hundreds of thousands of Tushita Heaven sons, protects and nurtures Uttarakuru (Northern Kurus). The Paranirmitavasavartin Heaven King, along with countless hundreds of thousands of Paranirmitavasavartin Heaven sons, protects and nurtures Purvavideha (Eastern Videha). The Nirmanarati Heaven King, along with countless hundreds of thousands of Nirmanarati Heaven sons, protects and nurtures Jambudvipa (Southern Jambudvipa). The Yama Heaven King, along with countless hundreds of thousands of Yama Heaven sons, protects and nurtures Aparagodaniya (Western Godaniya).'

'Great Virtuous Bhagavan! The Vaisravana Heaven King, along with countless hundreds of thousands of Yaksha hosts, protects and nurtures Uttarakuru. The Dhritarashtra Heaven King, along with countless hundreds of thousands of Gandharva hosts, protects and nurtures Purvavideha. The Virudhaka Heaven King, along with countless hundreds of thousands of Kumbhanda hosts, protects and nurtures Jambudvipa. The Virupaksha Heaven King, along with countless hundreds of thousands of Naga hosts, protects and nurtures Aparagodaniya.'

'Great Virtuous Bhagavan! The seven celestial constellations, the three luminaries, and the three celestial maidens protect and nurture'

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育北郁單越。彼天仙七宿者，虛、危、室、辟、奎、婁、胃。三曜者，鎮星、歲星、熒惑星。三天童女者，鳩槃、彌那、迷沙。大德婆伽婆！彼天仙七宿中，虛危室三宿是鎮星土境，鳩槃是辰。辟、奎二宿是歲星土境，彌那是辰。婁、胃二宿是熒惑土境，迷沙是辰。大德婆伽婆！如是天仙七宿、三曜、三天童女護持養育北郁單越。

「大德婆伽婆！天仙七宿、三曜、三天童女護持養育東弗婆提。彼天仙七宿者，昴、畢、觜、參、井、鬼、柳。三曜者，太白星、歲星、月。三天童女者，毗利沙、彌偷那、羯迦吒迦。大德婆伽婆！彼天仙七宿中，昴、畢二宿是太白土境，毗利沙是辰。觜、參、井三宿是歲星土境，彌偷那是辰。鬼、柳二宿是月土境，羯迦吒迦是辰。大德婆伽婆！如是天仙七宿、三曜、三天童女護持養育東弗婆提。

「大德婆伽婆！天仙七宿、三曜、三天童女護持養育南閻浮提。彼天仙七宿者，星、張、翼、軫、角、亢、氐。三曜者，日、辰星、太白星。三天童女者，𦂅呵、迦若、兜羅。大德婆伽婆！彼天仙七宿中，星、張、翼是日土境，𦂅呵是辰。軫、角二宿是辰星土境，迦若是辰。亢、氐二宿是太白土境，兜羅是辰。大德婆伽婆！如是天仙七宿、三曜、三天童女護持養育南閻浮提。

【現代漢語翻譯】 現代漢語譯本 世尊，在北俱盧洲，有七位天仙星宿，分別是虛宿、危宿、室宿、壁宿、奎宿、婁宿和胃宿。有三曜，分別是鎮星（土星）、歲星（木星）和熒惑星（火星）。還有三位天童女，分別是鳩槃（Kumbha）、彌那（Mina）和迷沙（Mesa）。世尊，這七位天仙星宿中，虛宿、危宿和室宿屬於鎮星的管轄範圍，鳩槃是它們的時辰主宰。壁宿和奎宿屬於歲星的管轄範圍，彌那是它們的時辰主宰。婁宿和胃宿屬於熒惑星的管轄範圍，迷沙是它們的時辰主宰。世尊，這七位天仙星宿、三曜和三位天童女共同護持養育著北俱盧洲。 世尊，在東勝身洲，有七位天仙星宿，分別是昴宿、畢宿、觜宿、參宿、井宿、鬼宿和柳宿。有三曜，分別是太白星（金星）、歲星（木星）和月亮。還有三位天童女，分別是毗利沙（Vrisha）、彌偷那（Mithuna）和羯迦吒迦（Karkataka）。世尊，這七位天仙星宿中，昴宿和畢宿屬於太白星的管轄範圍，毗利沙是它們的時辰主宰。觜宿、參宿和井宿屬於歲星的管轄範圍，彌偷那是它們的時辰主宰。鬼宿和柳宿屬於月亮的管轄範圍，羯迦吒迦是它們的時辰主宰。世尊，這七位天仙星宿、三曜和三位天童女共同護持養育著東勝身洲。 世尊，在南贍部洲，有七位天仙星宿，分別是星宿、張宿、翼宿、軫宿、角宿、亢宿和氐宿。有三曜，分別是太陽、辰星（水星）和太白星（金星）。還有三位天童女，分別是𦂅呵（Simha）、迦若（Kanya）和兜羅（Tula）。世尊，這七位天仙星宿中，星宿、張宿和翼宿屬於太陽的管轄範圍，𦂅呵是它們的時辰主宰。軫宿和角宿屬於辰星的管轄範圍，迦若是它們的時辰主宰。亢宿和氐宿屬於太白星的管轄範圍，兜羅是它們的時辰主宰。世尊，這七位天仙星宿、三曜和三位天童女共同護持養育著南贍部洲。

【English Translation】 English version O Blessed Bhagavan, in Uttarakuru, there are seven celestial constellations: Xu (Aquarius), Wei (Pegasus), Shi (Pegasi), Bi (Andromeda), Kui (Aries), Lou (Aries), and Wei (Aries). There are three luminaries: Zhenxing (Saturn), Suixing (Jupiter), and Yinghuoxing (Mars). There are also three celestial maidens: Kumbha, Mina, and Mesa. O Blessed Bhagavan, among these seven celestial constellations, Xu, Wei, and Shi belong to the domain of Zhenxing, and Kumbha is their time ruler. Bi and Kui belong to the domain of Suixing, and Mina is their time ruler. Lou and Wei belong to the domain of Yinghuoxing, and Mesa is their time ruler. O Blessed Bhagavan, these seven celestial constellations, three luminaries, and three celestial maidens together protect and nurture Uttarakuru. O Blessed Bhagavan, in Purvavideha, there are seven celestial constellations: Mao (Pleiades), Bi (Hyades), Zi (Orion), Shen (Orion), Jing (Gemini), Gui (Cancer), and Liu (Hydra). There are three luminaries: Taibaixing (Venus), Suixing (Jupiter), and the Moon. There are also three celestial maidens: Vrisha, Mithuna, and Karkataka. O Blessed Bhagavan, among these seven celestial constellations, Mao and Bi belong to the domain of Taibaixing, and Vrisha is their time ruler. Zi, Shen, and Jing belong to the domain of Suixing, and Mithuna is their time ruler. Gui and Liu belong to the domain of the Moon, and Karkataka is their time ruler. O Blessed Bhagavan, these seven celestial constellations, three luminaries, and three celestial maidens together protect and nurture Purvavideha. O Blessed Bhagavan, in Jambudvipa, there are seven celestial constellations: Xing (Hydra), Zhang (Hydra), Yi (Crater), Zhen (Corvus), Jiao (Virgo), Kang (Virgo), and Di (Libra). There are three luminaries: the Sun, Chenxing (Mercury), and Taibaixing (Venus). There are also three celestial maidens: Simha, Kanya, and Tula. O Blessed Bhagavan, among these seven celestial constellations, Xing, Zhang, and Yi belong to the domain of the Sun, and Simha is their time ruler. Zhen and Jiao belong to the domain of Chenxing, and Kanya is their time ruler. Kang and Di belong to the domain of Taibaixing, and Tula is their time ruler. O Blessed Bhagavan, these seven celestial constellations, three luminaries, and three celestial maidens together protect and nurture Jambudvipa.

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「大德婆伽婆！彼天仙七宿、三曜、三天童女護持養育西瞿陀尼。彼天仙七宿者，房、心、尾、箕、斗、牛、女。三曜者，熒惑星、歲星、鎮星。三天童女者，毗離支迦、檀㝹婆、摩伽羅。大德婆伽婆！彼天仙七宿中，房、心二宿是熒惑土境，毗利支迦是辰。尾、箕、斗三宿是歲星土境，檀㝹婆是辰。牛、女二宿是鎮星土境，摩伽羅是辰。大德婆伽婆！如是天仙七宿、三曜、三天童女護持養育西瞿陀尼。

「大德婆伽婆！此四天下南閻浮提最為殊勝。何以故？閻浮提人勇健聰慧梵行相應，佛婆伽婆于中出世，是故四大天王於此倍增護持養育。此閻浮提有十六大國：謂鴦伽摩伽陀國、傍伽摩伽陀國、阿槃多國、支提國，此四大國，毗沙門天王與夜叉眾圍繞護持養育。迦尸國、都薩羅國、婆蹉國、摩羅國，此四大國，提頭賴吒天王與乾闥婆眾圍繞護持養育。鳩羅婆國、毗時國、般遮羅國、疏那國，此四大國，毗樓勒叉天王與鳩槃茶眾圍繞護持養育。阿濕婆國、蘇摩國、蘇羅吒國、甘滿阇國，此四大國，毗樓博叉天王與諸龍眾圍繞護持養育。

「大德婆伽婆！過去天仙護持養育此四天下故，皆亦如是分佈安置。於後隨其國土、城邑、村落、塔寺、園林、樹下、冢間、山谷、曠野、河泉、陂濼乃至海中寶洲天祠，

【現代漢語翻譯】 現代漢語譯本：

『尊貴的婆伽婆！那些天仙七宿（指星宿）、三曜（指行星）、三天童女守護養育西瞿陀尼（四大洲之一）。那些天仙七宿是：房宿、心宿、尾宿、箕宿、斗宿、牛宿、女宿。三曜是：熒惑星（火星）、歲星（木星）、鎮星（土星）。三天童女是：毗離支迦、檀㝹婆、摩伽羅。尊貴的婆伽婆！那些天仙七宿中，房宿、心宿二宿是熒惑星的領域，毗利支迦是辰（指星辰的方位）。尾宿、箕宿、斗宿三宿是歲星的領域，檀㝹婆是辰。牛宿、女宿二宿是鎮星的領域，摩伽羅是辰。尊貴的婆伽婆！就這樣，天仙七宿、三曜、三天童女守護養育西瞿陀尼。

『尊貴的婆伽婆！這四大天下中，南閻浮提（四大洲之一）最為殊勝。為什麼呢？因為閻浮提的人勇猛健壯、聰明智慧，且能修行梵行，佛陀婆伽婆也在此出世，所以四大天王在此更加倍地守護養育。這閻浮提有十六大國：即鴦伽摩伽陀國、傍伽摩伽陀國、阿槃多國、支提國，這四大國由毗沙門天王與夜叉眾圍繞守護養育。迦尸國、都薩羅國、婆蹉國、摩羅國，這四大國由提頭賴吒天王與乾闥婆眾圍繞守護養育。鳩羅婆國、毗時國、般遮羅國、疏那國，這四大國由毗樓勒叉天王與鳩槃茶眾圍繞守護養育。阿濕婆國、蘇摩國、蘇羅吒國、甘滿阇國，這四大國由毗樓博叉天王與諸龍眾圍繞守護養育。

『尊貴的婆伽婆！過去的天仙守護養育這四大天下時，也是這樣分佈安置的。之後，無論在國土、城邑、村落、塔寺、園林、樹下、墳墓間、山谷、曠野、河流、泉水、池塘，乃至海中的寶洲、天祠，

【English Translation】 English version:

'Venerable Bhagavan! Those celestial seven constellations (referring to stars), three luminaries (referring to planets), and three celestial maidens protect and nurture Aparagodaniya (one of the four continents). Those celestial seven constellations are: Rohini, Antares, Mula, Purva Ashadha, Uttara Ashadha, Abhijit, and Dhanishta. The three luminaries are: Angaraka (Mars), Brihaspati (Jupiter), and Shani (Saturn). The three celestial maidens are: Vilijika, Tanudava, and Makara. Venerable Bhagavan! Among those celestial seven constellations, Rohini and Antares are in the domain of Angaraka, and Vilijika is the sign (referring to the position of the star). Mula, Purva Ashadha, and Uttara Ashadha are in the domain of Brihaspati, and Tanudava is the sign. Abhijit and Dhanishta are in the domain of Shani, and Makara is the sign. Venerable Bhagavan! Thus, the celestial seven constellations, three luminaries, and three celestial maidens protect and nurture Aparagodaniya.

'Venerable Bhagavan! Among these four continents, Jambudvipa (one of the four continents) in the south is the most excellent. Why is that? Because the people of Jambudvipa are courageous, strong, intelligent, and capable of practicing the holy life, and the Buddha Bhagavan also appears in this world. Therefore, the Four Great Kings provide even greater protection and nurturing here. This Jambudvipa has sixteen great countries: namely, Anga Magadha, Vanga Magadha, Avanti, and Chedi. These four countries are protected and nurtured by King Vaishravana and his Yaksha retinue. Kashi, Kosala, Vatsa, and Malla, these four countries are protected and nurtured by King Dhritarashtra and his Gandharva retinue. Kuru, Visha, Panchala, and Shurasena, these four countries are protected and nurtured by King Virudhaka and his Kumbhanda retinue. Ashvaka, Soma, Surashtra, and Kamboja, these four countries are protected and nurtured by King Virupaksha and his Naga retinue.

'Venerable Bhagavan! In the past, when the celestial beings protected and nurtured these four continents, they were also distributed and arranged in this way. Afterward, whether in countries, cities, villages, stupas, monasteries, gardens, under trees, among tombs, in valleys, in wildernesses, in rivers, springs, ponds, or even in the treasure islands in the sea and celestial shrines,

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于彼卵生、胎生、濕生、化生諸龍、夜叉、羅剎、餓鬼、毗舍遮、富單那、迦吒富單那等，生於彼中還住彼處，無所繫屬不受他教。是故愿佛於此閻浮提一切國土，彼諸鬼神分佈安置為護持故，為護一切諸眾生故，我等於此說欲隨喜。」

佛言：「如是，大梵！如汝所說。」

爾時，世尊欲重明此義而說偈言：

「示現世間故，　　導師問梵王， 　於此四天下，　　誰護持養育？ 　如是天師梵，　　諸天王為首， 　兜率他化天，　　化樂須夜摩， 　能護持養育。　　如此四天下， 　四王及眷屬，　　亦復能護持。 　二十八宿等，　　及以十二辰， 　十二天童女，　　護持四天下。 　隨其所生處，　　龍鬼羅剎等， 　不受他教者，　　還於彼作護。 　天神等差別，　　愿佛令分佈， 　憐愍眾生故，　　熾然正法燈。」

爾時，佛告月藏菩薩摩訶薩言：「了知清凈士！此賢劫初人壽四萬歲時，鳩留孫佛出興於世。彼佛為無量阿僧祇億那由他百千眾生，回生死輪轉正法輪，追回惡道安置善道及解脫果。彼佛以此四大天下，付囑娑婆世界主大梵天王、他化自在天王、化樂天王、兜率陀天王、須夜摩天王等，護持故，養育故，憐愍眾生故，令三寶種不斷絕故，熾然故，地精氣眾生精

【現代漢語翻譯】 現代漢語譯本 對於那些卵生、胎生、濕生、化生的龍、夜叉（守護神）、羅剎（惡鬼）、餓鬼、毗舍遮（食人鬼）、富單那（臭鬼）、迦吒富單那（極臭鬼）等，他們生於何處就住在何處，不隸屬於任何地方，也不接受其他教導。因此，我們希望佛陀能在閻浮提（我們所居住的這個世界）的所有國土上，將這些鬼神分佈安置，以保護此地，爲了保護一切眾生，我們在此隨喜讚歎。」 佛陀說：『是的，大梵天！正如你所說。』 這時，世尊爲了重申這個道理，說了偈語： 『爲了向世間展示，導師問梵天王，在這四天下（指須彌山周圍的四大洲），是誰在護持和養育？像天師梵天王這樣的，以諸天王為首，兜率天（欲界天之一）、他化自在天（欲界天之頂）、化樂天（欲界天之一）、須夜摩天（欲界天之一），他們能夠護持和養育這四天下。四天王及其眷屬，也能夠護持。二十八星宿等，以及十二辰（十二地支），十二天童女，都在護持這四天下。那些隨其所生之處，龍、鬼、羅剎等，不接受其他教導的，就在他們所在之處進行守護。天神等各有差別，希望佛陀能將他們分佈安置，爲了憐憫眾生，使正法之燈熾盛燃燒。』 這時，佛陀告訴月藏菩薩摩訶薩說：『了知清凈的修行者！在這個賢劫（我們所處的這個時期）初期，人類壽命四萬歲時，鳩留孫佛（過去七佛之一）出世。那位佛陀為無量阿僧祇（極大的數字）億那由他（極大的數字）百千眾生，轉動生死輪迴的法輪，追回惡道眾生，安置於善道以及解脫的果位。那位佛陀將這四大天下，囑託給娑婆世界主大梵天王、他化自在天王、化樂天王、兜率天王、須夜摩天王等，爲了護持，爲了養育，爲了憐憫眾生，爲了使三寶（佛、法、僧）的種子不斷絕，爲了使正法熾盛，爲了地精氣和眾生精氣。

【English Translation】 English version Regarding those dragons, yakshas (guardian spirits), rakshasas (demons), pretas (hungry ghosts), pisachas (flesh-eating demons), putanas (foul-smelling ghosts), kataputanas (extremely foul-smelling ghosts), etc., who are born from eggs, wombs, moisture, or transformation, they dwell wherever they are born, are not affiliated with any place, and do not accept other teachings. Therefore, we wish that the Buddha would distribute and place these spirits in all the lands of Jambudvipa (the world we inhabit), to protect this place, and for the protection of all sentient beings, we rejoice in this.』 The Buddha said, 『So it is, Great Brahma! As you have said.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『To show the world, the Guide asked Brahma, in these four continents (referring to the four continents around Mount Sumeru), who protects and nurtures? Like the heavenly teacher Brahma, with the kings of the heavens as their leaders, the Tushita Heaven (one of the heavens in the desire realm), the Paranirmitavasavartin Heaven (the highest heaven in the desire realm), the Nirmanarati Heaven (one of the heavens in the desire realm), and the Yama Heaven (one of the heavens in the desire realm), they are able to protect and nurture these four continents. The Four Heavenly Kings and their retinues are also able to protect. The twenty-eight constellations, and the twelve zodiac signs, and the twelve heavenly maidens, all protect these four continents. Those who, according to where they are born, such as dragons, ghosts, rakshasas, etc., do not accept other teachings, they protect in the place where they are. The gods and spirits are different, we wish that the Buddha would distribute and place them, for the sake of compassion for sentient beings, to make the lamp of the Dharma burn brightly.』 At that time, the Buddha said to the Bodhisattva Mahasattva Moon Treasury, 『O you who understand purity! At the beginning of this Bhadrakalpa (the current eon), when human lifespan was forty thousand years, Krakucchanda Buddha (one of the past seven Buddhas) appeared in the world. That Buddha, for countless asamkhya (immense number) billions of nayutas (immense number) of hundreds of thousands of sentient beings, turned the wheel of the Dharma of the cycle of birth and death, retrieved beings from the evil paths, and placed them on the good paths and the fruit of liberation. That Buddha entrusted these four continents to the Lord of the Saha World, Great Brahma, the Paranirmitavasavartin Heaven King, the Nirmanarati Heaven King, the Tushita Heaven King, the Yama Heaven King, etc., for the sake of protection, for the sake of nurturing, for the sake of compassion for sentient beings, for the sake of the seeds of the Three Jewels (Buddha, Dharma, Sangha) not being cut off, for the sake of the Dharma flourishing, for the sake of the earth's essence and the essence of sentient beings.』

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氣正法精氣久住增長故，令諸眾生休息三惡道故，趣向三善道故，以四天下付囑大梵及諸天王。如是漸次劫盡，諸天人盡，一切善業白法盡滅，增長大惡諸煩惱溺。

「人壽三萬歲時，拘那含牟尼佛出興於世。彼佛以此四大天下，付囑娑婆世界主大梵天王、他化自在天王，乃至四大天王及諸眷屬，護持養育故，乃至令一切眾生休息三惡道趣向三善道故，以此四天下付囑大梵及諸天王。如是次第劫盡，諸天人盡，白法亦盡，增長大惡諸煩惱溺。

「人壽二萬歲時，迦葉如來出興於世。彼佛以此四大天下，付囑娑婆世界主大梵天王、他化自在天王、化樂天王、兜率陀天王、須夜摩天王、憍尸迦帝釋、四天王等及諸眷屬，護持養育故，乃至令一切眾生休息三惡道趣向三善道故。彼迦葉佛以此四天下，付囑大梵四天王等，及付諸天仙眾七曜十二天童女二十八宿等，護持故，養育故。

「了知清凈士！如是次第，至今劫濁、煩惱濁、眾生濁、大惡煩惱濁斗諍惡世，時人壽百歲，一切白法盡，一切諸惡闇翳世間。譬如海水一味大咸，大煩惱味遍滿於世，集會惡黨手執髑髏血涂其掌共相殺害。如是惡眾生中，我今出世菩提樹下初成正覺，受提胃波利諸商人食。為彼等故，以此閻浮提分佈天、龍、乾闥婆、鳩槃茶、

【現代漢語翻譯】 現代漢語譯本：正氣、正法、精氣長久住世增長，是爲了讓所有眾生脫離三惡道，走向三善道，因此將四大天下託付給大梵天和諸天王。如此逐漸到了劫末，諸天人和善業白法都滅盡，增長的是大惡和各種煩惱的沉溺。 當人壽三萬歲時，拘那含牟尼佛（Kakusandha Buddha）出世。他將這四大天下託付給娑婆世界主大梵天王、他化自在天王，乃至四大天王及其眷屬，讓他們護持養育，爲了讓一切眾生脫離三惡道，走向三善道，因此將這四大天下託付給大梵天和諸天王。如此次第到了劫末，諸天人和白法也滅盡，增長的是大惡和各種煩惱的沉溺。 當人壽二萬歲時，迦葉如來（Kasyapa Buddha）出世。他將這四大天下託付給娑婆世界主大梵天王、他化自在天王、化樂天王、兜率陀天王、須夜摩天王、憍尸迦帝釋（Indra）、四大天王等及其眷屬，讓他們護持養育，爲了讓一切眾生脫離三惡道，走向三善道。迦葉佛將這四大天下託付給大梵天、四大天王等，以及諸天仙眾、七曜、十二天童女、二十八宿等，讓他們護持養育。 了知清凈士！如此次第，到了如今劫濁、煩惱濁、眾生濁、大惡煩惱濁的鬥爭惡世，這時人壽百歲，一切白法都滅盡，一切諸惡籠罩世間。譬如海水只有一種大咸味，大煩惱味也遍滿世間，惡黨手執髑髏，血涂手掌，互相殘殺。在這樣的惡眾生中，我如今在菩提樹下初成正覺，接受提胃波利（Trapusa and Bhallika）等商人的供養。爲了他們，我將這閻浮提（Jambudvipa）分佈給天、龍、乾闥婆（Gandharva）、鳩槃茶（Kumbhanda）等。

【English Translation】 English version: The righteous energy, the righteous Dharma, and the essence of energy endure and increase, so that all sentient beings may rest from the three evil paths and turn towards the three good paths. Therefore, the four great continents are entrusted to Mahabrahma and the various Deva kings. Gradually, as the kalpa ends, all Devas and humans, and all good white dharmas, are extinguished, and great evils and the drowning of various afflictions increase. When the lifespan of humans is thirty thousand years, Kakusandha Buddha appears in the world. This Buddha entrusts these four great continents to Mahabrahma, the lord of the Saha world, Parinirmita-vasavartin Deva king, and even the four great Deva kings and their retinues, to protect and nurture them, so that all sentient beings may rest from the three evil paths and turn towards the three good paths. Therefore, these four great continents are entrusted to Mahabrahma and the various Deva kings. In this way, as the kalpa ends, all Devas and humans, and the white dharmas, are extinguished, and great evils and the drowning of various afflictions increase. When the lifespan of humans is twenty thousand years, Kasyapa Buddha appears in the world. This Buddha entrusts these four great continents to Mahabrahma, the lord of the Saha world, Parinirmita-vasavartin Deva king, Paranirmita-vasavartin Deva king, Tusita Deva king, Yama Deva king, Indra, the four great Deva kings, and their retinues, to protect and nurture them, so that all sentient beings may rest from the three evil paths and turn towards the three good paths. This Kasyapa Buddha entrusts these four great continents to Mahabrahma, the four great Deva kings, and the various Deva immortals, the seven luminaries, the twelve Deva maidens, and the twenty-eight constellations, to protect and nurture them. O pure one who understands! In this way, gradually, we have reached the present age of kalpa turbidity, affliction turbidity, sentient being turbidity, and the great evil affliction turbidity of the age of strife. At this time, the lifespan of humans is one hundred years, all white dharmas are extinguished, and all evils darken the world. Just as the ocean has only one great salty taste, the taste of great afflictions pervades the world. Evil factions hold skulls, smear their palms with blood, and kill each other. Among such evil sentient beings, I now attain enlightenment under the Bodhi tree, and receive food from merchants such as Trapusa and Bhallika. For their sake, I distribute this Jambudvipa to Devas, Nagas, Gandharvas, Kumbhandas, and others.

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夜叉等，護持養育故，以是大集十方所有佛土一切無餘菩薩摩訶薩等悉來集此。乃至於此娑婆佛土，其處百億日月，百億四天下，百億四大海，百億鐵圍山、大鐵圍山，百億須彌山，百億四阿修羅城，百億四大天王，百億三十三天，乃至百億非想非非想處。如是略數娑婆佛土，我於是處而作佛事。乃至於娑婆佛土所有諸梵天王及諸眷屬、魔天王、他化自在天王、化樂天王、兜率陀天王、須夜摩天王、帝釋天王、四大天王、阿修羅王、龍王、夜叉王、羅剎王、乾闥婆王、緊那羅王、迦樓羅王、摩睺羅伽王、鳩槃茶王、餓鬼王、毗舍遮王、富單那王、迦吒富單那王等，悉將眷屬於此大集，為聞法故。乃至於此娑婆佛土，所有諸菩薩摩訶薩等，及諸聲聞一切無餘，悉來集此，為聞法故。我今為此所集大眾，顯示甚深佛法。復為護世間故，以此閻浮提所集鬼神，分佈安置護持養育。」

爾時，世尊復問娑婆世界主大梵天王言：「過去諸佛，以此四大天下曾付囑誰令作護持養育？」

時娑婆世界主大梵天王言：「過去諸佛，以此四天曾付囑我及憍尸迦令作護持，而我有失不彰己名及帝釋名，但稱諸餘天王及宿曜辰護持養育。」

爾時，娑婆世界主大梵天王及憍尸迦帝釋，頂禮佛足，而作是言：「大德婆伽婆！

【現代漢語翻譯】 現代漢語譯本：夜叉等（守護神），爲了護持和養育眾生，因此，十方所有佛土的一切菩薩摩訶薩（大菩薩）都來到這裡集會，沒有遺漏。乃至這個娑婆佛土，其處有百億個日月，百億個四天下（四大洲），百億個四大海，百億個鐵圍山、大鐵圍山，百億個須彌山（宇宙中心），百億個四阿修羅城（阿修羅居住的城市），百億個四大天王，百億個三十三天（欲界第二天），乃至百億個非想非非想處（三界最高處）。像這樣略數娑婆佛土，我在此處行佛事。乃至娑婆佛土所有諸梵天王及其眷屬、魔天王、他化自在天王（欲界第六天之主）、化樂天王（欲界第五天之主）、兜率陀天王（欲界第四天之主）、須夜摩天王（欲界第三天之主）、帝釋天王（欲界第二天之主）、四大天王、阿修羅王、龍王、夜叉王、羅剎王、乾闥婆王（天界樂神）、緊那羅王（天界歌神）、迦樓羅王（金翅鳥神）、摩睺羅伽王（大蟒神）、鳩槃茶王（甕形鬼）、餓鬼王、毗舍遮王（食血肉鬼）、富單那王（臭餓鬼）、迦吒富單那王等，都帶著眷屬來到這個大會，爲了聽聞佛法。乃至這個娑婆佛土，所有菩薩摩訶薩等，以及所有聲聞，沒有遺漏，都來到這裡集會，爲了聽聞佛法。我現在爲了這些集會的大眾，宣說甚深的佛法。又爲了守護世間，將閻浮提（我們所居住的洲）所聚集的鬼神，分佈安置，護持和養育眾生。 這時，世尊又問娑婆世界主大梵天王：『過去諸佛，將這四大天下曾付囑給誰，令其護持和養育？』 當時，娑婆世界主大梵天王說：『過去諸佛，將這四大天下曾付囑給我和憍尸迦（帝釋天）令其護持，而我有所疏失，沒有彰顯自己的名字和帝釋的名字，只是稱呼其他天王和星宿辰宿來護持和養育。』 這時，娑婆世界主大梵天王和憍尸迦帝釋，頂禮佛足，這樣說道：『大德婆伽婆（世尊）！』

【English Translation】 English version: Yakshas (guardian deities) and others, for the sake of protecting and nurturing, therefore, all the Bodhisattva Mahasattvas (great Bodhisattvas) from all the Buddha lands in the ten directions have gathered here without exception. Even in this Saha Buddha land, where there are a hundred billion suns and moons, a hundred billion four continents, a hundred billion great oceans, a hundred billion Iron Mountains and Great Iron Mountains, a hundred billion Mount Sumerus (center of the universe), a hundred billion cities of the four Asuras (cities where Asuras reside), a hundred billion Four Heavenly Kings, a hundred billion Trayastrimsha Heavens (second heaven of the desire realm), and even a hundred billion Neither-perception-nor-non-perception realms (highest realm of the three realms). Such is a brief count of the Saha Buddha land, where I perform the Buddha's work. Even in the Saha Buddha land, all the Brahma Kings and their retinues, Mara Kings, Parinirmita-vasavartin Kings (lord of the sixth heaven of the desire realm), Nirmanarati Kings (lord of the fifth heaven of the desire realm), Tushita Kings (lord of the fourth heaven of the desire realm), Yama Kings (lord of the third heaven of the desire realm), Shakra Kings (lord of the second heaven of the desire realm), the Four Heavenly Kings, Asura Kings, Dragon Kings, Yaksha Kings, Rakshasa Kings, Gandharva Kings (celestial musicians), Kinnara Kings (celestial singers), Garuda Kings (golden-winged bird deities), Mahoraga Kings (great serpent deities), Kumbhanda Kings (pot-shaped demons), Preta Kings (hungry ghost kings), Pisacha Kings (flesh-eating demons), Putana Kings (foul-smelling demons), and Kataputana Kings, all have come to this great assembly with their retinues to hear the Dharma. Even in this Saha Buddha land, all the Bodhisattva Mahasattvas and all the Shravakas, without exception, have gathered here to hear the Dharma. Now, for this assembled multitude, I will reveal the profound Buddha Dharma. Furthermore, for the protection of the world, I will distribute and arrange the ghosts and spirits gathered in Jambudvipa (the continent where we live) to protect and nurture all beings. At that time, the World Honored One further asked the Great Brahma King, the lord of the Saha world: 'In the past, to whom did the Buddhas entrust these four great continents for protection and nurturing?' Then, the Great Brahma King, the lord of the Saha world, said: 'In the past, the Buddhas entrusted these four continents to me and Shakra (Indra) for protection, but I was negligent and did not reveal my name or Shakra's name, but only referred to other heavenly kings and constellations for protection and nurturing.' At that time, the Great Brahma King, the lord of the Saha world, and Shakra (Indra), bowed at the feet of the Buddha and said: 'Great Virtuous Bhagavan (World Honored One)!'

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大德修伽陀！我今謝過，我如小兒愚癡無智，于如來前不自稱名。大德婆伽婆！唯愿容恕。大德修伽陀！唯愿容恕。諸來大眾亦愿容恕。我于境界言說教令得自在處護持養育，乃至令諸眾生趣善道故。我等曾於鳩留孫佛已受教敕，乃至令三寶種已作熾然。拘那含牟尼佛迦葉佛所，我受教敕亦如是，於三寶種已勤熾然，地精氣、眾生精氣、正法味醍醐精氣久住增長故，亦如我今於世尊所頂受教敕。於己境界言說教令得自在處，休息一切斗諍饑饉，乃至令三寶種不斷絕故，三種精氣久住增長故，遮障惡行眾生、護養行法眾生故，休息眾生三惡道趣向三善道故，為令佛法得久住故，勤作護持。」

佛言：「善哉，善哉！妙丈夫！汝應如是。」

爾時，佛告百億大梵天王言：「所有行法住法順法厭舍惡者，今悉付囑汝等手中。汝等賢首！于百億四天下，各各境界言說教令得自在處，所有眾生，弊惡粗獷惱害於他、無有慈愍不觀後世畏，觸惱剎利心及婆羅門、毗舍、首陀心，乃至觸惱畜生心。如是作殺生因緣，乃至作邪見因緣，隨其所作非時風雨，乃至令地精氣、眾生精氣、正法精氣作損減因緣者，汝應遮止令住善法。

「若有眾生，欲得善者，欲得法者，欲度生死彼岸者，所有修行檀波羅蜜者，乃至修行般

【現代漢語翻譯】 現代漢語譯本：

「大德修伽陀（Sugata，如來）！我今天謝罪，我像小孩子一樣愚癡無知，在如來面前沒有自稱名字。大德婆伽婆（Bhagavan，世尊）！唯愿您寬恕。大德修伽陀！唯愿您寬恕。諸位在場的大眾也請寬恕。我在自己管轄的範圍內，以言語教導，使眾生在自在之處得到護持和養育，乃至引導眾生走向善道。我們曾在鳩留孫佛（Krakucchanda Buddha）那裡接受教誨，乃至使三寶的種子得以興盛。在拘那含牟尼佛（Kanakamuni Buddha）和迦葉佛（Kasyapa Buddha）那裡，我所接受的教誨也是如此，勤奮地使三寶的種子興盛，爲了使地之精氣、眾生之精氣、正法之味如醍醐般的精氣長久住世增長，也像我現在在世尊這裡頂受教誨一樣。在自己管轄的範圍內，以言語教導，使眾生在自在之處，平息一切爭鬥和饑荒，乃至使三寶的種子不至於斷絕，使三種精氣長久住世增長，遮止作惡的眾生，護養修行正法的眾生，平息眾生三惡道的苦難，引導他們走向三善道，爲了使佛法能夠長久住世，勤奮地進行護持。」

佛說：「好啊，好啊！大丈夫！你應該這樣做。」

當時，佛告訴百億大梵天王們說：「所有修行正法、安住正法、順應正法、厭離惡法的人，現在全部託付給你們。你們這些賢首！在百億四天下中，在各自管轄的範圍內，以言語教導，使眾生在自在之處，那些行為惡劣、粗暴、惱害他人、沒有慈悲心、不畏懼後世報應的人，觸惱剎帝利（Kshatriya，貴族）的心、婆羅門（Brahmana，祭司）的心、吠舍（Vaishya，商人）的心、首陀羅（Shudra，奴隸）的心，乃至觸惱畜生的心。像這樣造作殺生的因緣，乃至造作邪見的因緣，隨著他們所作的惡業，導致非時風雨，乃至使地之精氣、眾生之精氣、正法之精氣受到損減，你們應當阻止他們，使他們安住于善法。

「如果有眾生，想要得到善果，想要得到正法，想要度過生死彼岸，所有修行佈施波羅蜜（Dana paramita）的人，乃至修行般若波羅蜜（Prajna paramita）的人，你們應當護持他們。」 English version:

'Great virtuous Sugata (Sugata, the Tathagata)! I now apologize. I am like a foolish and ignorant child, not having declared my name before the Tathagata. Great virtuous Bhagavan (Bhagavan, the World Honored One)! I beseech your forgiveness. Great virtuous Sugata! I beseech your forgiveness. May all the assembled masses also forgive me. In my own realm, I teach with words, so that beings may be protected and nurtured in places of freedom, and even lead beings to the path of goodness. We have received teachings from Krakucchanda Buddha, and even caused the seeds of the Three Jewels to flourish. From Kanakamuni Buddha and Kasyapa Buddha, I received similar teachings, diligently causing the seeds of the Three Jewels to flourish, so that the essence of the earth, the essence of beings, and the essence of the true Dharma, like the essence of ambrosia, may long endure and grow. It is just as I now receive teachings from the World Honored One. In my own realm, I teach with words, so that beings may be in places of freedom, pacifying all strife and famine, and even so that the seeds of the Three Jewels may not be cut off, and the three essences may long endure and grow. I obstruct evil-doing beings, nurture beings who practice the Dharma, pacify the suffering of beings in the three evil paths, and lead them to the three good paths. In order to make the Buddha's Dharma endure, I diligently work to protect it.'

The Buddha said, 'Excellent, excellent! Noble man! You should do so.'

At that time, the Buddha said to the hundred billion Great Brahma Kings, 'All those who practice the Dharma, abide in the Dharma, follow the Dharma, and renounce evil, I now entrust them all to your hands. You, the leaders! In the hundred billion four continents, in your respective realms, teach with words, so that beings may be in places of freedom. Those beings who are wicked, coarse, harm others, have no compassion, and do not fear the consequences of the next life, who offend the minds of Kshatriyas (Kshatriya, nobles), Brahmins (Brahmana, priests), Vaishyas (Vaishya, merchants), and Shudras (Shudra, laborers), and even offend the minds of animals. Like this, creating the causes for killing, and even creating the causes for wrong views, according to their evil deeds, causing untimely wind and rain, and even causing the essence of the earth, the essence of beings, and the essence of the true Dharma to be diminished, you should stop them and make them abide in the good Dharma.

'If there are beings who desire to attain goodness, desire to attain the Dharma, desire to cross the shore of birth and death, all those who practice Dana paramita (the perfection of giving), and even those who practice Prajna paramita (the perfection of wisdom), you should protect them.'

【English Translation】 'Great virtuous Sugata! I now apologize. I am like a foolish and ignorant child, not having declared my name before the Tathagata. Great virtuous Bhagavan! I beseech your forgiveness. Great virtuous Sugata! I beseech your forgiveness. May all the assembled masses also forgive me. In my own realm, I teach with words, so that beings may be protected and nurtured in places of freedom, and even lead beings to the path of goodness. We have received teachings from Krakucchanda Buddha, and even caused the seeds of the Three Jewels to flourish. From Kanakamuni Buddha and Kasyapa Buddha, I received similar teachings, diligently causing the seeds of the Three Jewels to flourish, so that the essence of the earth, the essence of beings, and the essence of the true Dharma, like the essence of ambrosia, may long endure and grow. It is just as I now receive teachings from the World Honored One. In my own realm, I teach with words, so that beings may be in places of freedom, pacifying all strife and famine, and even so that the seeds of the Three Jewels may not be cut off, and the three essences may long endure and grow. I obstruct evil-doing beings, nurture beings who practice the Dharma, pacify the suffering of beings in the three evil paths, and lead them to the three good paths. In order to make the Buddha's Dharma endure, I diligently work to protect it.' The Buddha said, 'Excellent, excellent! Noble man! You should do so.' At that time, the Buddha said to the hundred billion Great Brahma Kings, 'All those who practice the Dharma, abide in the Dharma, follow the Dharma, and renounce evil, I now entrust them all to your hands. You, the leaders! In the hundred billion four continents, in your respective realms, teach with words, so that beings may be in places of freedom. Those beings who are wicked, coarse, harm others, have no compassion, and do not fear the consequences of the next life, who offend the minds of Kshatriyas, Brahmins, Vaishyas, and Shudras, and even offend the minds of animals. Like this, creating the causes for killing, and even creating the causes for wrong views, according to their evil deeds, causing untimely wind and rain, and even causing the essence of the earth, the essence of beings, and the essence of the true Dharma to be diminished, you should stop them and make them abide in the good Dharma.' 'If there are beings who desire to attain goodness, desire to attain the Dharma, desire to cross the shore of birth and death, all those who practice Dana paramita, and even those who practice Prajna paramita, you should protect them.'

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若波羅蜜者，所有行法住法眾生，及為行法營事者，彼諸眾生，汝等應當護持養育。若有眾生，受持讀誦為他演說種種解脫經論，汝等當與彼諸眾生念持方便得堅固力，入所聞不忘智信諸法相，令離生死修八聖道三昧根相應。若有眾生，于汝境界，住法奢摩他、毗婆舍那次第方便與諸三昧相應，勤求修習三種菩提者，汝等應當遮護攝受，勤作舍施勿令乏少。若有眾生，施其飲食、衣服、臥具病患因緣施湯藥者，汝等應當令彼施主五利增長。何等為五？一者、壽增長；二者、才增長；三者、樂增長；四者、善行增長；五者、慧增長。汝等長夜得利益安樂。以是因緣，汝等能滿六波羅蜜，不久得成一切種智。」

時娑婆世界主大梵天王為首，共百億諸梵天王，咸作是言：「如是，如是。大德婆伽婆！我等各各於己境界，弊惡粗獷惱害於他、無慈愍心不觀後世畏，乃至我當遮障，與彼施主增長五事。」

佛言：「善哉，善哉！汝應如是。」

爾時，復有一切菩薩摩訶薩、一切諸大聲聞、一切天龍，乃至一切人非人等贊言：「善哉，善哉！大雄猛士！汝等如是，法得久住，令諸眾生得離惡道速趣善道。」

爾時，世尊欲重明此義而說偈言：

「我告月藏言：　　入此賢劫初， 　鳩留佛付囑，　　

【現代漢語翻譯】 現代漢語譯本 『若波羅蜜（Paramita，意為「到彼岸」）的修行者，所有在修行中安住的眾生，以及爲了修行而努力的人，你們都應當護持和養育他們。如果有眾生，受持、讀誦、為他人演說各種解脫的經論，你們應當幫助這些眾生，使他們能夠念持，獲得堅固的力量，進入所聽聞而不忘的智慧，相信諸法的實相，使他們脫離生死，修習八聖道，與三昧（Samadhi，意為「禪定」）的根基相應。如果有眾生，在你們的境界中，安住于修習奢摩他（Samatha，意為「止」）和毗婆舍那（Vipassana，意為「觀」）的次第方便，與各種三昧相應，勤奮地尋求修習三種菩提（Bodhi，意為「覺悟」），你們應當遮護和攝受他們，勤奮地給予他們佈施，不要讓他們有所缺乏。如果有眾生，佈施飲食、衣服、臥具，以及因病患而佈施湯藥，你們應當使這些施主獲得五種利益的增長。哪五種呢？第一是壽命增長；第二是財富增長；第三是快樂增長；第四是善行增長；第五是智慧增長。你們長久以來都能獲得利益和安樂。因為這個因緣，你們能夠圓滿六波羅蜜，不久就能成就一切種智（Sarvajnata，意為「一切智」）。』 當時，娑婆世界（Saha world，意為「堪忍世界」）之主大梵天王為首，與一百億諸梵天王，都這樣說：『是的，是的。大德婆伽婆（Bhagavan，意為「世尊」）！我們各自在自己的境界中，對於那些邪惡、粗暴、惱害他人、沒有慈悲心、不顧後世畏懼的眾生，我們都會加以遮障，並使那些施主增長五種利益。』 佛說：『很好，很好！你們應當這樣做。』 當時，又有一切菩薩摩訶薩（Bodhisattva-Mahasattva，意為「大菩薩」）、一切諸大聲聞（Sravaka，意為「聲聞弟子」）、一切天龍（Naga，意為「龍」）乃至一切人非人等都讚歎說：『很好，很好！大雄猛士！你們這樣做，佛法才能長久住世，使眾生能夠脫離惡道，迅速走向善道。』 當時，世尊爲了重申這個意義，而說了偈語： 『我告訴月藏（Candra-garbha）說：進入這個賢劫（Bhadrakalpa，意為「賢善劫」）之初，鳩留佛（Krakucchanda，過去七佛之一）囑託，』

【English Translation】 English version 'Those who practice Paramita (perfection), all beings who abide in the practice, and those who strive for the practice, you should protect and nurture them. If there are beings who uphold, recite, and explain various scriptures and treatises on liberation to others, you should assist these beings, enabling them to maintain their practice, gain steadfast strength, enter into the wisdom of what they have heard without forgetting, believe in the true nature of all dharmas, liberate themselves from birth and death, cultivate the Noble Eightfold Path, and be in accordance with the roots of Samadhi (meditative absorption). If there are beings who, within your realm, abide in the sequential methods of practicing Samatha (calm abiding) and Vipassana (insight), in accordance with various Samadhis, diligently seeking to cultivate the three Bodhis (enlightenment), you should protect and embrace them, diligently provide them with offerings, and not let them lack anything. If there are beings who offer food, clothing, bedding, and medicine for illnesses, you should cause these donors to increase in five benefits. What are the five? First, increase in lifespan; second, increase in wealth; third, increase in happiness; fourth, increase in good deeds; fifth, increase in wisdom. May you long enjoy benefits and peace. Because of this cause, you will be able to perfect the six Paramitas, and soon achieve Sarvajnata (omniscience).' At that time, the Great Brahma King, the lord of the Saha world (the world of endurance), along with a hundred billion Brahma Kings, all said: 'Yes, yes. Great Virtuous Bhagavan (World Honored One)! Each of us in our own realms, for those beings who are evil, coarse, harm others, have no compassion, and do not fear the consequences of their actions, we will obstruct them and cause those donors to increase in five benefits.' The Buddha said: 'Excellent, excellent! You should do so.' At that time, all the Bodhisattva-Mahasattvas (great Bodhisattvas), all the great Sravakas (hearers), all the Nagas (dragons), and even all humans and non-humans praised, saying: 'Excellent, excellent! Great heroes! If you do so, the Dharma will abide long, enabling beings to escape the evil paths and quickly reach the good paths.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'I tell Candra-garbha (Moon Womb): Entering the beginning of this Bhadrakalpa (Auspicious Aeon), Krakucchanda (one of the past seven Buddhas) entrusted,'

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梵等四天下， 　遮障諸惡故，　　熾然正法眼。 　舍離諸惡事，　　護持行法者， 　不斷三寶種，　　增長三精氣， 　休息諸惡趣，　　令向諸善道。 　拘那含牟尼，　　復囑大梵王， 　他化化樂天，　　乃至四天王。 　次後迦葉佛，　　復囑梵天王， 　化樂等四天，　　帝釋護世王。 　過去諸天仙，　　為諸世間故， 　安置諸宿曜，　　令護持養育。 　至於濁惡世，　　白法盡滅時， 　我獨覺無上，　　安置護人民。 　今于大眾前，　　數數惱亂我， 　應當舍說法，　　置我令護持。 　十方諸菩薩，　　一切悉來集， 　天王亦來此，　　娑婆佛國土。 　我問大梵王，　　誰昔護持者？ 　帝釋大梵天，　　指示余天王。 　於時釋梵王，　　謝過導師言： 　我等所王處，　　遮障一切惡， 　熾然三寶種，　　增長三精氣， 　遮障諸惡朋，　　護持善朋黨。」

大集經卷第五十一 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十二

高齊天竺三藏那連提耶舍譯

月藏分第十二諸魔得敬信品第十

爾時會中，有一魔王名曰歲星，即起合掌，向諸魔眾而說偈言：

「今此瞿曇仙，　　大欲欺𣣋我， 　分佈

【現代漢語翻譯】 現代漢語譯本 梵天等四天下（指欲界的四天王天）， 因為能遮蔽各種邪惡，所以能使正法之眼熾盛。 他們捨棄各種惡行，護持修行正法的人， 使三寶的種子不斷絕，增長佛、法、僧三者的精氣， 使眾生脫離各種惡趣，引導他們走向各種善道。 拘那含牟尼佛（過去七佛之一）又囑咐大梵天王， 以及他化自在天（欲界頂層天）和四天王。 之後迦葉佛（過去七佛之一）又囑咐梵天王， 以及化樂天（欲界第五層天）等四天，帝釋天（忉利天主）和護世四天王。 過去的諸天仙，爲了世間的緣故， 安置各種星宿，使它們護持養育眾生。 到了污濁的惡世，白凈的佛法將要滅盡時， 我獨自覺悟無上正等正覺，安置護持人民。 現在你們在大眾面前，屢次惱亂我， 應當捨棄說法，讓我來護持眾生。 十方諸菩薩，一切都來到這裡聚集， 天王們也來到這裡，這個娑婆佛國土。 我問大梵天王，過去是誰護持眾生的？ 帝釋天和大梵天，指示其他的諸天王。 這時帝釋天和梵天王，向導師（佛陀）謝罪說： 我們所統治的地方，能遮蔽一切邪惡， 使三寶的種子熾盛，增長佛、法、僧三者的精氣， 遮蔽各種惡友，護持善良的同伴。」

《大集經》卷第五十一 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第五十二

高齊天竺三藏那連提耶舍譯

月藏分第十二 諸魔得敬信品第十

這時會中，有一位魔王名叫歲星，立即起身合掌，向諸魔眾說偈言：

『現在這位瞿曇仙人（指釋迦牟尼佛）， 大肆欺騙我，到處散佈他的教義，'

【English Translation】 English version The four heavens, such as Brahma's (referring to the Four Heavenly Kings of the desire realm), Because they can obstruct all evils, they can make the eye of the righteous Dharma flourish. They abandon all evil deeds, protect those who practice the righteous Dharma, Ensure that the seeds of the Three Jewels are not cut off, and increase the essence of the Buddha, Dharma, and Sangha, Lead sentient beings away from all evil realms and guide them towards all good paths. Kanakamuni Buddha (one of the past seven Buddhas) also instructed the Great Brahma King, As well as the Paranirmitavasavartin Heaven (the highest heaven of the desire realm) and the Four Heavenly Kings. Later, Kashyapa Buddha (one of the past seven Buddhas) also instructed the Brahma King, As well as the Niramana-rati Heaven (the fifth heaven of the desire realm) and the Four Heavenly Kings, Indra (the lord of Trayastrimsa Heaven) and the Four Guardian Kings of the world. The past celestial beings, for the sake of the world, Placed various constellations to protect and nurture sentient beings. When the turbid and evil world arrives, and the pure white Dharma is about to perish, I alone awaken to the unsurpassed, complete, and perfect enlightenment, and arrange to protect the people. Now you, in front of the assembly, repeatedly disturb me, You should abandon the Dharma teaching and let me protect sentient beings. The Bodhisattvas of the ten directions, all come here to gather, The Heavenly Kings also come here, to this Saha Buddha land. I ask the Great Brahma King, who protected sentient beings in the past? Indra and the Great Brahma, pointed to the other Heavenly Kings. At this time, Indra and the Brahma King, apologized to the teacher (the Buddha) saying: The places we rule, can obstruct all evils, Make the seeds of the Three Jewels flourish, increase the essence of the Buddha, Dharma, and Sangha, Obstruct all evil friends, and protect good companions."

The Great Collection Sutra, Volume 51 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Collection Sutra

The Great Vaipulya Collection Sutra, Volume 52

Translated by Narendrayasas, the Tripitaka Master from Tianzhu (India) of the Northern Qi Dynasty

Chapter 12 of the Moon Treasury Division, Chapter 10 on the Faith and Respect of the Demons

At this time, in the assembly, there was a demon king named Jupiter, who immediately rose, put his palms together, and spoke a verse to the demons:

'Now this Gautama sage (referring to Shakyamuni Buddha), Is greatly deceiving me, spreading his teachings everywhere,'

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四天下，　　一切諸鬼神， 　與諸四天王，　　皆悉令護持； 　唯除於我等，　　而不見與分。」

爾時會中，復有魔王名那羅延月，舉手指示魔王波旬而說偈言：

「由此波旬故，　　而不分與我， 　如是一惡人，　　毀滅我等眾。」

爾時會中，復有魔王名盧陀弗師吒而說偈言：

「我等今當共，　　遠棄魔波旬， 　如是弊波旬，　　鄙賤極惡法。 　我等從昔來，　　未曾見聞此， 　我今咸勸請，　　大師瞿曇仙， 　真正法寶聚，　　熾然令久住， 　我等當護持，　　養育令增長。」

爾時，魔王波旬見聞諸魔作一朋黨共平論已，羞慚恥愧，從座而起，合掌向佛而說偈言：

「一切佛世尊，　　于諸世間中， 　永離於妄語，　　最尊獨第一。 　我今已懺謝，　　一切尊導師， 　深得生敬信，　　一向定歸依， 　世尊今何故，　　猶見生厭賤？」

爾時，世尊告彼月藏菩薩摩訶薩而說偈言：

「了知清凈士，　　如是魔波旬， 　今實於我所，　　種種作留難， 　無能盡說過。　　今于大眾中， 　誠心懺謝我，　　非是諂曲意， 　深敬信三寶，　　尊重未曾有。 　是故我今與，　　如是魔波旬， 　當授于無上，　　正智菩提記。」

爾

【現代漢語翻譯】 『四天下（指須彌山周圍的四大洲），一切鬼神，以及四天王（佛教的護法神），都應該受到護持；唯獨我們這些，卻不被分與利益。』

當時會中，又有一位魔王名叫那羅延月，他舉起手指向魔王波旬（佛教中的欲界魔王）並說偈語：

『因為這個波旬的緣故，我們沒有得到利益，像這樣的惡人，正在毀滅我們這些眷屬。』

當時會中，又有一位魔王名叫盧陀弗師吒，他說偈語：

『我們現在應當一起，遠離魔波旬，像這樣卑劣的波旬，是極其鄙賤邪惡的。我們從過去到現在，從未見過或聽聞過這樣的事，我今天誠心勸請，大師瞿曇仙（釋迦牟尼佛），讓真正的法寶（佛法）能夠熾盛長久住世，我們應當護持，養育它使之增長。』

當時，魔王波旬看到聽到眾魔形成一黨共同議論后，感到羞愧難當，從座位上站起來，合掌向佛說偈語：

『一切佛世尊，在世間中，永遠遠離虛妄之語，是最尊貴獨一無二的。我今天已經懺悔，一切尊貴的導師，深深地生起敬信，一心一意地歸依，世尊現在為什麼，還對我生起厭惡輕賤之心呢？』

當時，世尊告訴月藏菩薩摩訶薩（大菩薩）說偈語：

『了知清凈的修行者，像這樣的魔波旬，現在確實在我這裡，製造種種障礙，無法盡數說出。現在在大眾之中，真心誠意地向我懺悔，不是虛偽諂媚之意，深深地敬信三寶，尊重之心前所未有。因此我今天，要給像這樣的魔波旬，授予無上的正智菩提的授記。』

【English Translation】 'The four continents (referring to the four major continents around Mount Sumeru), all the ghosts and spirits, and the Four Heavenly Kings (Buddhist guardian deities), should all be protected; only we are not given a share of the benefits.'

At that time in the assembly, there was another demon king named Narayana Moon, who raised his hand and pointed to the demon king Mara Papiyas (the demon king of the desire realm in Buddhism) and spoke in verse:

'Because of this Papiyas, we have not received benefits; such an evil person is destroying our retinue.'

At that time in the assembly, there was another demon king named Rudra-Vaisravana, who spoke in verse:

'We should now together, abandon Mara Papiyas; such a vile Papiyas, is extremely despicable and evil. We have never seen or heard of such a thing from the past until now. Today, I sincerely urge, the great master Gautama Sage (Shakyamuni Buddha), to let the true Dharma treasure (Buddha's teachings) flourish and abide in the world for a long time. We should protect it, nurture it, and make it grow.'

At that time, the demon king Mara Papiyas, seeing and hearing the demons forming a faction and discussing together, felt ashamed and embarrassed. He rose from his seat, put his palms together, and spoke in verse to the Buddha:

'All Buddhas, World Honored Ones, in the world, are forever free from false speech, and are the most honored and unique. Today I have repented, to all the honored teachers, deeply generating respect and faith, wholeheartedly taking refuge. Why does the World Honored One still feel aversion and contempt towards me?'

At that time, the World Honored One told the Bodhisattva Mahasattva Moon Treasury (a great Bodhisattva) in verse:

'Knowing the pure practitioner, such a Mara Papiyas, has indeed created various obstacles for me, which cannot be fully described. Now in the assembly, he sincerely repents to me, not with false flattery, deeply respecting and believing in the Three Jewels, with unprecedented respect. Therefore, today I will give such a Mara Papiyas, the prediction of unsurpassed right wisdom and Bodhi (enlightenment).'

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時，月藏菩薩摩訶薩白佛言：「世尊！凡夫心輕猶豫不定，於三乘中未住究竟，于善於惡不能決定，愿亦不定，以不定故遇善知識得生凈信。以信因緣，身口意業所作諸善能發勝愿，以彼善心勝愿因緣，隨所悕求得彼最勝妙善報果。

「大德婆伽婆！譬如群牛食種種草若生若枯，亦飲種種清濁等水，及構捋時出純凈乳，從彼凈乳出香味酪，從香味酪出生熟酥，從生熟酥出上醍醐勝果成熟。大德婆伽婆！如是凡夫，善心相續能生凈信，以信因緣，次發勝愿；如是次第，得大妙果。如是世尊！發大乘者亦復如是，乃至未得柔順忍來，心常猶豫動轉不定。得順忍已，于大乘中修六波羅蜜，心不疲惓次第增進，乃至得作自然法王。

「大德婆伽婆！譬如糞穢散置野田，下諸種子以水溉灌，人功助成因緣具足，于諸種子花葉果實具足成熟。大德婆伽婆！如是凡夫以猶豫心於大乘中行六波羅蜜，次第修學得柔順忍，不久能滿六波羅蜜，于阿耨多羅三藐三菩提而成正覺。如是波旬，雖復昔有種種諸惡、煩惱，熾然種種心行身口意業作諸不善應受苦報。今于佛所深得敬信至誠懺悔，發於無上菩提之心。既發心已，即得受于阿耨多羅三藐三菩提記，次第得成無上法王。

「大德婆伽婆！譬如商主昔雖未見大海寶洲，辦

【現代漢語翻譯】 現代漢語譯本： 這時，月藏菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！凡夫的心輕浮不定，在聲聞乘、緣覺乘和菩薩乘這三乘中沒有達到究竟的境界，對於善與惡不能做出決斷，願望也不堅定。因為不堅定，所以遇到善知識才能生起清凈的信心。憑藉信心的因緣，身、口、意所做的各種善行能夠引發殊勝的願望。憑藉這種善心和殊勝願望的因緣，隨其所希望的，能夠得到最殊勝美好的善報果實。』 『大德婆伽婆（佛的尊稱）！譬如一群牛吃各種各樣的草，有生的也有枯的，也喝各種各樣清澈或渾濁的水，在擠奶的時候卻能產出純凈的乳汁。從這純凈的乳汁中可以提煉出香味濃郁的酪，從香味濃郁的酪中可以產生生酥和熟酥，從生酥和熟酥中可以產生最上等的醍醐，最終成熟為殊勝的果實。大德婆伽婆！就像這樣，凡夫的善心相續不斷，能夠產生清凈的信心。憑藉信心的因緣，接著發起殊勝的願望；像這樣次第漸進，就能得到巨大的美妙果實。就像這樣，世尊！發大乘心的人也是如此，乃至沒有得到柔順忍之前，心常常猶豫動搖不定。得到柔順忍之後，在大乘中修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），心不疲倦，次第增進，乃至最終成為自然法王。』 『大德婆伽婆！譬如糞便散落在田野里，播下各種種子，用水灌溉，加上人工的幫助，因緣具足，各種種子就能開花結果，花葉果實都完全成熟。大德婆伽婆！就像這樣，凡夫以猶豫不定的心在大乘中修行六波羅蜜，次第修學，得到柔順忍，不久就能圓滿六波羅蜜，在阿耨多羅三藐三菩提（無上正等正覺）中成就正覺。就像這樣，波旬（魔王）雖然過去有種種惡行、煩惱，熾盛地進行各種心行，身口意業造作各種不善，應該承受苦報。現在在佛陀這裡深深地得到敬信，至誠懺悔，發起無上的菩提之心。既然發了心，就能得到阿耨多羅三藐三菩提的授記，次第成就無上的法王。』 『大德婆伽婆！譬如商主過去雖然沒有見過大海中的寶洲，但準備了充足的貨物，

【English Translation】 English version: Then, the Bodhisattva Mahasattva (a great Bodhisattva) Moon Treasury said to the Buddha: 'World Honored One! The minds of ordinary beings are fickle and indecisive. They have not attained the ultimate in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), they cannot decide between good and evil, and their aspirations are not firm. Because of this lack of firmness, they can encounter a good teacher and develop pure faith. Through the cause of faith, the good deeds performed by their body, speech, and mind can give rise to superior aspirations. Through the cause of this good mind and superior aspirations, they can obtain the most excellent and wonderful good karmic results according to their desires.' 'Great Virtuous Bhagavan (an honorific title for the Buddha)! It is like a herd of cows eating various kinds of grass, some fresh and some withered, and drinking various kinds of water, both clear and turbid. Yet, when milked, they produce pure milk. From this pure milk, fragrant curds can be extracted. From the fragrant curds, raw and cooked butter can be produced. From the raw and cooked butter, the supreme ghee can be produced, ultimately maturing into a superior fruit. Great Virtuous Bhagavan! Just like this, the continuous good mind of ordinary beings can generate pure faith. Through the cause of faith, they then develop superior aspirations. In this way, step by step, they can obtain great and wonderful results. Just like this, World Honored One! Those who aspire to the Mahayana (Great Vehicle) are also like this. Until they attain the patience of compliance, their minds are often hesitant and unstable. Once they attain the patience of compliance, they cultivate the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) in the Mahayana, without weariness, progressing step by step, until they become a natural Dharma King.' 'Great Virtuous Bhagavan! It is like scattering manure in a field, sowing various seeds, irrigating them with water, and with the help of human effort, when the conditions are met, the various seeds will blossom, bear fruit, and the flowers, leaves, and fruits will fully mature. Great Virtuous Bhagavan! Just like this, ordinary beings, with their hesitant minds, practice the Six Paramitas in the Mahayana, gradually cultivating and attaining the patience of compliance. Before long, they can perfect the Six Paramitas and achieve enlightenment in Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). Just like this, Mara (the demon king), although in the past he had various evil deeds and afflictions, intensely engaging in various mental activities, and creating various unwholesome actions with his body, speech, and mind, deserving of suffering, now, in the presence of the Buddha, he has deeply developed respect and faith, sincerely repents, and generates the aspiration for unsurpassed Bodhi (enlightenment). Once he has generated this aspiration, he will receive the prediction of Anuttara Samyak Sambodhi and gradually become an unsurpassed Dharma King.' 'Great Virtuous Bhagavan! It is like a merchant who, although he has never seen the treasure island in the ocean, has prepared sufficient goods,

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具資糧道路不錯，共諸商人勤用功力，次第得度大海彼岸，到彼種種摩尼寶洲。大德婆伽婆！如是波旬，若能誠心發露懺悔一切惡業，以諸善根至誠迴向無上菩提，發大勇猛，則能速滿六波羅蜜，能度三有生死大海，無邊功德皆悉圓滿，得到一切智慧寶洲，非是二乘之所能到。」

爾時，佛告月藏菩薩摩訶薩言：「了知清凈士！如是，如是。如汝所說，此魔波旬，今於我前發露懺悔昔所造作一切惡業，已得清淨髮于無上菩提之心。是故我今與是波旬授于阿耨多羅三藐三菩提記，于未來世當得成於無上法王。」

爾時，復有百億諸魔，俱共同時從座而起，合掌向佛頂禮佛足，而白佛言：「世尊！我等亦當發大勇猛護持養育佛之正法，熾然三寶種久住於世間，令地精氣、眾生精氣、法精氣皆悉增長。若有世尊聲聞弟子住法順法三業相應而修行者，我等皆悉護持養育，一切所須令無所乏。復有世尊聲聞弟子，無所積聚，離諸煩惱濁亂鬥諍，不相言訟，不求名利，于諸惡法羞慚恥愧，不與四眾親友交通，棄捨聚落獨住閑林，堅固勇猛如救頭然，于諸善法相應住者，我等當共護持養育，一切所須令無所乏，所有一切諸惡眾生我悉遮障，於一切處所有斗諍、饑饉、疾疫、他方怨敵、非時風雨、冰寒、毒熱、蚊虻、蛇蝎

【現代漢語翻譯】 現代漢語譯本：

'具足資糧的道路確實不錯，就像眾多的商人勤奮努力，依次渡過大海的彼岸，到達那各種摩尼寶（如意寶珠）的寶洲。大德婆伽婆（佛的尊稱）！像這樣的波旬（魔王），如果能夠真心誠意地發露懺悔一切惡業，以各種善根至誠迴向無上菩提（無上覺悟），發起大勇猛心，就能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），能夠渡過三有（欲界、色界、無色界）生死的苦海，無邊的功德都能夠圓滿，到達一切智慧的寶洲，這不是二乘（聲聞乘、緣覺乘）所能到達的。'

'當時，佛告訴月藏菩薩摩訶薩（大菩薩）說：『了知清凈的修行者！是這樣的，是這樣的。正如你所說，這個魔王波旬，現在在我面前發露懺悔過去所造作的一切惡業，已經得到清凈，發起了無上菩提之心。因此，我現在給這個波旬授記阿耨多羅三藐三菩提（無上正等正覺），在未來世將成就無上的法王。』

'當時，又有百億諸魔，同時從座位上站起來，合掌向佛頂禮佛足，對佛說：『世尊！我們也應當發起大勇猛心，護持養育佛的正法，使三寶（佛、法、僧）的種子熾盛長久地住於世間，使地精氣、眾生精氣、法精氣都能夠增長。如果有世尊的聲聞弟子，安住於法，順應法理，身口意三業相應而修行的人，我們都將護持養育，一切所需都不會缺乏。還有世尊的聲聞弟子，沒有積聚，遠離各種煩惱、濁亂、鬥爭，不互相爭訟，不求名利，對於各種惡法感到羞愧，不與四眾親友交往，捨棄村落獨自住在閑靜的樹林中，堅定勇猛如同救頭燃眉一樣，對於各種善法相應而住的人，我們應當共同護持養育，一切所需都不會缺乏，所有一切的惡劣眾生，我們都將遮蔽阻擋，在一切地方，所有鬥爭、饑荒、疾病、他方怨敵、非時風雨、冰寒、毒熱、蚊子、虻蟲、蛇蝎。' 現代漢語譯本：

'具足資糧的道路確實不錯，就像眾多的商人勤奮努力，依次渡過大海的彼岸，到達那各種摩尼寶（如意寶珠）的寶洲。大德婆伽婆（佛的尊稱）！像這樣的波旬（魔王），如果能夠真心誠意地發露懺悔一切惡業，以各種善根至誠迴向無上菩提（無上覺悟），發起大勇猛心，就能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），能夠渡過三有（欲界、色界、無色界）生死的苦海，無邊的功德都能夠圓滿，到達一切智慧的寶洲，這不是二乘（聲聞乘、緣覺乘）所能到達的。'

'當時，佛告訴月藏菩薩摩訶薩（大菩薩）說：『了知清凈的修行者！是這樣的，是這樣的。正如你所說，這個魔王波旬，現在在我面前發露懺悔過去所造作的一切惡業，已經得到清凈，發起了無上菩提之心。因此，我現在給這個波旬授記阿耨多羅三藐三菩提（無上正等正覺），在未來世將成就無上的法王。』

'當時，又有百億諸魔，同時從座位上站起來，合掌向佛頂禮佛足，對佛說：『世尊！我們也應當發起大勇猛心，護持養育佛的正法，使三寶（佛、法、僧）的種子熾盛長久地住於世間，使地精氣、眾生精氣、法精氣都能夠增長。如果有世尊的聲聞弟子，安住於法，順應法理，身口意三業相應而修行的人，我們都將護持養育，一切所需都不會缺乏。還有世尊的聲聞弟子，沒有積聚，遠離各種煩惱、濁亂、鬥爭，不互相爭訟，不求名利，對於各種惡法感到羞愧，不與四眾親友交往，捨棄村落獨自住在閑靜的樹林中，堅定勇猛如同救頭燃眉一樣，對於各種善法相應而住的人，我們應當共同護持養育，一切所需都不會缺乏，所有一切的惡劣眾生，我們都將遮蔽阻擋，在一切地方，所有鬥爭、饑荒、疾病、他方怨敵、非時風雨、冰寒、毒熱、蚊子、虻蟲、蛇蝎。' 現代漢語譯本：

'具足資糧的道路確實不錯，就像眾多的商人勤奮努力，依次渡過大海的彼岸，到達那各種摩尼寶（如意寶珠）的寶洲。大德婆伽婆（佛的尊稱）！像這樣的波旬（魔王），如果能夠真心誠意地發露懺悔一切惡業，以各種善根至誠迴向無上菩提（無上覺悟），發起大勇猛心，就能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），能夠渡過三有（欲界、色界、無色界）生死的苦海，無邊的功德都能夠圓滿，到達一切智慧的寶洲，這不是二乘（聲聞乘、緣覺乘）所能到達的。'

'當時，佛告訴月藏菩薩摩訶薩（大菩薩）說：『了知清凈的修行者！是這樣的，是這樣的。正如你所說，這個魔王波旬，現在在我面前發露懺悔過去所造作的一切惡業，已經得到清凈，發起了無上菩提之心。因此，我現在給這個波旬授記阿耨多羅三藐三菩提（無上正等正覺），在未來世將成就無上的法王。』

'當時，又有百億諸魔，同時從座位上站起來，合掌向佛頂禮佛足，對佛說：『世尊！我們也應當發起大勇猛心，護持養育佛的正法，使三寶（佛、法、僧）的種子熾盛長久地住於世間，使地精氣、眾生精氣、法精氣都能夠增長。如果有世尊的聲聞弟子，安住於法，順應法理，身口意三業相應而修行的人，我們都將護持養育，一切所需都不會缺乏。還有世尊的聲聞弟子，沒有積聚，遠離各種煩惱、濁亂、鬥爭，不互相爭訟，不求名利，對於各種惡法感到羞愧，不與四眾親友交往，捨棄村落獨自住在閑靜的樹林中，堅定勇猛如同救頭燃眉一樣，對於各種善法相應而住的人，我們應當共同護持養育，一切所需都不會缺乏，所有一切的惡劣眾生，我們都將遮蔽阻擋，在一切地方，所有鬥爭、饑荒、疾病、他方怨敵、非時風雨、冰寒、毒熱、蚊子、虻蟲、蛇蝎。' English version:

'The path with accumulated merits is indeed excellent, like numerous merchants diligently striving, crossing the ocean step by step, and reaching the jeweled island of various Mani jewels (wish-fulfilling jewels). Great Virtuous Bhagavan (an honorific title for the Buddha)! If such a Mara Papiyan (demon king) can sincerely confess all his evil deeds, wholeheartedly dedicate all his good roots to Anuttara-samyak-sambodhi (supreme enlightenment), and generate great courage, he can quickly perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), cross the ocean of birth and death in the Three Realms (desire realm, form realm, formless realm), complete boundless merits, and reach the jeweled island of all wisdom, which is unattainable by the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle).'

'At that time, the Buddha said to Bodhisattva Mahasattva (great Bodhisattva) Candra-garbha: 'O Knower of Purity! It is so, it is so. As you have said, this Mara Papiyan, now before me, has confessed all the evil deeds he committed in the past, has become pure, and has generated the mind of Anuttara-samyak-sambodhi. Therefore, I now give this Papiyan the prediction of Anuttara-samyak-sambodhi, and in the future, he will become the supreme Dharma King.'

'At that time, there were also a hundred billion demons, who simultaneously rose from their seats, joined their palms, bowed their heads to the Buddha's feet, and said to the Buddha: 'World Honored One! We also shall generate great courage to protect and nurture the Buddha's true Dharma, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) may flourish and abide in the world for a long time, and that the essence of earth, the essence of beings, and the essence of Dharma may all increase. If there are Sravaka disciples of the World Honored One who abide in the Dharma, follow the Dharma, and practice with their three karmas (body, speech, and mind) in accordance, we will all protect and nurture them, and they will lack nothing they need. Furthermore, if there are Sravaka disciples of the World Honored One who have no accumulation, are free from all afflictions, turbidities, and conflicts, do not engage in disputes, do not seek fame or gain, feel ashamed of all evil dharmas, do not associate with the four assemblies of friends, abandon villages and live alone in quiet forests, are firm and courageous as if saving their own heads from burning, and abide in accordance with all good dharmas, we shall jointly protect and nurture them, and they will lack nothing they need. All evil beings, we shall shield and obstruct them, and in all places, all conflicts, famines, diseases, foreign enemies, untimely winds and rains, ice and cold, poisonous heat, mosquitoes, gadflies, snakes, and scorpions.'

【English Translation】 English version:

'The path with accumulated merits is indeed excellent, like numerous merchants diligently striving, crossing the ocean step by step, and reaching the jeweled island of various Mani jewels (wish-fulfilling jewels). Great Virtuous Bhagavan (an honorific title for the Buddha)! If such a Mara Papiyan (demon king) can sincerely confess all his evil deeds, wholeheartedly dedicate all his good roots to Anuttara-samyak-sambodhi (supreme enlightenment), and generate great courage, he can quickly perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), cross the ocean of birth and death in the Three Realms (desire realm, form realm, formless realm), complete boundless merits, and reach the jeweled island of all wisdom, which is unattainable by the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle).'

'At that time, the Buddha said to Bodhisattva Mahasattva (great Bodhisattva) Candra-garbha: 'O Knower of Purity! It is so, it is so. As you have said, this Mara Papiyan, now before me, has confessed all the evil deeds he committed in the past, has become pure, and has generated the mind of Anuttara-samyak-sambodhi. Therefore, I now give this Papiyan the prediction of Anuttara-samyak-sambodhi, and in the future, he will become the supreme Dharma King.'

'At that time, there were also a hundred billion demons, who simultaneously rose from their seats, joined their palms, bowed their heads to the Buddha's feet, and said to the Buddha: 'World Honored One! We also shall generate great courage to protect and nurture the Buddha's true Dharma, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) may flourish and abide in the world for a long time, and that the essence of earth, the essence of beings, and the essence of Dharma may all increase. If there are Sravaka disciples of the World Honored One who abide in the Dharma, follow the Dharma, and practice with their three karmas (body, speech, and mind) in accordance, we will all protect and nurture them, and they will lack nothing they need. Furthermore, if there are Sravaka disciples of the World Honored One who have no accumulation, are free from all afflictions, turbidities, and conflicts, do not engage in disputes, do not seek fame or gain, feel ashamed of all evil dharmas, do not associate with the four assemblies of friends, abandon villages and live alone in quiet forests, are firm and courageous as if saving their own heads from burning, and abide in accordance with all good dharmas, we shall jointly protect and nurture them, and they will lack nothing they need. All evil beings, we shall shield and obstruct them, and in all places, all conflicts, famines, diseases, foreign enemies, untimely winds and rains, ice and cold, poisonous heat, mosquitoes, gadflies, snakes, and scorpions.' English version:

'The path with accumulated merits is indeed excellent, like numerous merchants diligently striving, crossing the ocean step by step, and reaching the jeweled island of various Mani jewels (wish-fulfilling jewels). Great Virtuous Bhagavan (an honorific title for the Buddha)! If such a Mara Papiyan (demon king) can sincerely confess all his evil deeds, wholeheartedly dedicate all his good roots to Anuttara-samyak-sambodhi (supreme enlightenment), and generate great courage, he can quickly perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), cross the ocean of birth and death in the Three Realms (desire realm, form realm, formless realm), complete boundless merits, and reach the jeweled island of all wisdom, which is unattainable by the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle).'

'At that time, the Buddha said to Bodhisattva Mahasattva (great Bodhisattva) Candra-garbha: 'O Knower of Purity! It is so, it is so. As you have said, this Mara Papiyan, now before me, has confessed all the evil deeds he committed in the past, has become pure, and has generated the mind of Anuttara-samyak-sambodhi. Therefore, I now give this Papiyan the prediction of Anuttara-samyak-sambodhi, and in the future, he will become the supreme Dharma King.'

'At that time, there were also a hundred billion demons, who simultaneously rose from their seats, joined their palms, bowed their heads to the Buddha's feet, and said to the Buddha: 'World Honored One! We also shall generate great courage to protect and nurture the Buddha's true Dharma, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) may flourish and abide in the world for a long time, and that the essence of earth, the essence of beings, and the essence of Dharma may all increase. If there are Sravaka disciples of the World Honored One who abide in the Dharma, follow the Dharma, and practice with their three karmas (body, speech, and mind) in accordance, we will all protect and nurture them, and they will lack nothing they need. Furthermore, if there are Sravaka disciples of the World Honored One who have no accumulation, are free from all afflictions, turbidities, and conflicts, do not engage in disputes, do not seek fame or gain, feel ashamed of all evil dharmas, do not associate with the four assemblies of friends, abandon villages and live alone in quiet forests, are firm and courageous as if saving their own heads from burning, and abide in accordance with all good dharmas, we shall jointly protect and nurture them, and they will lack nothing they need. All evil beings, we shall shield and obstruct them, and in all places, all conflicts, famines, diseases, foreign enemies, untimely winds and rains, ice and cold, poisonous heat, mosquitoes, gadflies, snakes, and scorpions.'

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、諸雜蟲獸，我皆遮護，令得敬信；剎利、婆羅門、毗舍、首陀乃至畜生，亦令敬信于佛正法；一切天、龍、夜叉、羅剎、阿修羅、乾闥婆、緊那羅、摩睺羅伽、迦樓羅、鳩槃荼、餓鬼、毗舍遮、富單那、迦吒富單那等，亦令敬信佛之正法。復令一切天、龍、夜叉、羅剎、阿修羅、乾闥婆、緊那羅、摩睺羅伽、迦樓羅、鳩槃荼、餓鬼、毗舍遮、富單那、迦吒富單那等，精氣具足色力豐盛，好香美味充足無乏。所有依地一切草木，根莖枝葉華果繁茂，五穀苗稼增長光澤，及諸衣服亦悉豐饒，土地肥良皆悉可樂，寺舍園林河泉池井宮殿屋宅山藪林野悉令具足，令諸眾生於彼住處心得悅樂身不疲惓。若復世尊聲聞弟子，有所積聚煩惱散亂懈怠懶惰不應法者，我當棄捨不復護持，安置養育自修而住，我今終不於三世佛所而故妄語犯染污罪。」

佛言：「善哉，善哉！諸欲自在士！汝應如是熾然我法，乃至能與一切眾生安隱快樂。諸仁者！我以法眼復寄閻浮提一切人王。若我弟子於我法中，貪愛積聚煩惱斗諍，與俗相染親友交通貪求名利，于身口意不應正法，令諸天人不得敬信，樂作諸惡住不善道；令閻浮提諸國王等當如法治，為令佛法得久住故，諸天人等得敬信故。」

爾時，世尊復告百億他化自在天、百億化樂

【現代漢語翻譯】 現代漢語譯本：我將庇護各種雜蟲野獸，使它們都能敬信佛法；剎帝利（武士階層）、婆羅門（祭司階層）、吠舍（商人階層）、首陀羅（奴隸階層）乃至畜生，我也要使他們敬信佛陀的正法；一切天神、龍、夜叉（守護神）、羅剎（惡鬼）、阿修羅（非天神）、乾闥婆（天樂神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、迦樓羅（金翅鳥神）、鳩槃荼（甕形鬼）、餓鬼、毗舍遮（食人鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）等，我也要使他們敬信佛陀的正法。我還要使一切天神、龍、夜叉、羅剎、阿修羅、乾闥婆、緊那羅、摩睺羅伽、迦樓羅、鳩槃荼、餓鬼、毗舍遮、富單那、迦吒富單那等，精氣充足，色力強盛，擁有充足美好的香氣和美味，沒有任何匱乏。所有依附於大地的草木，根莖枝葉花果都繁茂生長，五穀莊稼生長旺盛，光澤鮮亮，以及各種衣服也都豐饒充足，土地肥沃，令人喜悅，寺廟、園林、河流、泉水、池塘、水井、宮殿、房屋、山林、曠野都應具備，使一切眾生在這些住所中內心喜悅，身體不感到疲憊。如果世尊的聲聞弟子，有積聚煩惱、散亂、懈怠、懶惰、不符合佛法的人，我將捨棄他們，不再護持，讓他們自己修行安住，我今絕不會在三世諸佛面前故意妄語，犯下染污的罪過。 佛陀說：『好啊，好啊！諸位自在之士！你們應當這樣熾盛我的佛法，乃至能夠給予一切眾生安穩快樂。諸位仁者！我以法眼再次囑託閻浮提（我們所居住的世界）的一切人王。如果我的弟子在我的佛法中，貪愛積聚煩惱，爭鬥，與世俗相染，與親友交往，貪求名利，在身口意上不符合正法，使諸天人不能敬信，喜歡作惡，住在不善的道路上；那麼，閻浮提的諸位國王等應當依法治理，爲了使佛法能夠長久住世，爲了使諸天人等能夠敬信佛法。』 當時，世尊又告訴百億他化自在天（欲界第六天）和百億化樂天（欲界第五天）

【English Translation】 English version: I will protect all kinds of insects and beasts, so that they may all have faith in the Dharma; Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), Shudras (laborer class), and even animals, I will also cause them to have faith in the Buddha's true Dharma; all gods, dragons, Yakshas (guardian deities), Rakshasas (demons), Asuras (demigods), Gandharvas (celestial musicians), Kinnaras (celestial singers), Mahoragas (great serpent deities), Garudas (golden-winged birds), Kumbhandas (pot-shaped demons), hungry ghosts, Pisachas (flesh-eating demons), Putanas (foul-smelling demons), Kataputanas (extremely foul-smelling demons), etc., I will also cause them to have faith in the Buddha's true Dharma. I will also cause all gods, dragons, Yakshas, Rakshasas, Asuras, Gandharvas, Kinnaras, Mahoragas, Garudas, Kumbhandas, hungry ghosts, Pisachas, Putanas, Kataputanas, etc., to have sufficient essence and energy, strong color and strength, and to have abundant and wonderful fragrances and flavors, without any lack. All the plants that depend on the earth, their roots, stems, branches, leaves, flowers, and fruits will grow luxuriantly, the five grains will grow vigorously, with bright luster, and all kinds of clothing will also be abundant and sufficient, the land will be fertile and pleasing, temples, gardens, rivers, springs, ponds, wells, palaces, houses, mountains, forests, and wildernesses should all be complete, so that all beings in these dwellings will be joyful in their hearts and not feel tired in their bodies. If the Shravaka disciples of the World Honored One have accumulated afflictions, are scattered, lazy, indolent, and do not conform to the Dharma, I will abandon them and no longer protect them, let them cultivate and dwell on their own, and I will never deliberately lie before the Buddhas of the three times, committing the defiled sin. The Buddha said: 'Excellent, excellent! You free beings! You should thus make my Dharma flourish, even to the point of being able to give all beings peace and happiness. Noble ones! I, with my Dharma eye, once again entrust all the human kings of Jambudvipa (the world we live in). If my disciples, in my Dharma, are greedy for accumulating afflictions, fight, are defiled by the mundane, associate with relatives and friends, are greedy for fame and profit, and do not conform to the true Dharma in body, speech, and mind, causing gods and humans to not have faith, to like to do evil, and to dwell on the path of unwholesomeness; then, the kings of Jambudvipa should govern according to the Dharma, so that the Dharma may abide for a long time, and so that gods and humans may have faith in the Dharma.' At that time, the World Honored One again told the hundred billion Paranirmitavasavartin gods (the sixth heaven of the desire realm) and the hundred billion Nirmanarati gods (the fifth heaven of the desire realm).

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天、百億兜率陀天、百億須夜摩天、百億釋提桓因言：「諸仁者！如我所說法律毗尼，付囑汝等，汝當護持，如上所說安置養育。」

作是語已，彼五天王即白佛言：「世尊！若有世尊聲聞弟子住法順法三業相應而修行者，我等皆共護持養育，供給所須令無所乏。若復世尊聲聞弟子無所積聚，護持養育亦如上說；若復世尊聲聞弟子住于積聚乃至三業與法不相應者，亦當棄捨不復養育自修而住。我今終不於三世佛所而故妄語犯染污罪。」

佛言：「善哉，善哉！妙丈夫！汝應如是令我佛法熾然久住，與諸眾生安隱快樂。」

爾時，一切諸來大眾、天人乾闥婆等，亦復贊彼五天王言：「善哉，善哉！妙丈夫！我等昔來未聞如是護持養育，諸佛正法久住世間，天人熾盛惡道減少。」

爾時，世尊欲重明此義而說偈言：

「於此娑婆界，　　初入賢劫時， 　拘樓孫如來，　　已囑於四天， 　帝釋梵天王，　　護持令養育， 　熾然三寶種，　　增長三精氣。 　拘那含牟尼，　　亦囑四天下， 　梵釋諸天王，　　護持令養育。 　迦葉亦如是，　　已囑四天下， 　梵釋護世王，　　護持行法者， 　過去諸仙眾，　　及以諸天仙， 　星辰諸宿曜，　　亦囑令分佈。 　我出五濁世，　　

【現代漢語翻譯】 現代漢語譯本 天、百億兜率陀天（Tusita Heaven）、百億須夜摩天（Yama Heaven）、百億釋提桓因（Sakra devanam Indra）說道：『諸位仁者！我所說的法律和毗尼（Vinaya），我交付給你們，你們應當護持，如上面所說的那樣安置和養育。』 說完這些話后，那五位天王就對佛說：『世尊！如果有世尊的聲聞弟子（Sravaka）安住于佛法，遵循佛法，身口意三業相應而修行，我們都會共同護持養育，供給他們所需，使他們沒有任何缺乏。如果世尊的聲聞弟子沒有積聚，我們也會像上面所說的那樣護持養育；如果世尊的聲聞弟子安住于積聚，甚至三業與佛法不相應，我們也會捨棄他們，不再養育，讓他們自己修行。我今天絕不會在三世佛（過去、現在、未來）面前故意說妄語，犯下染污的罪過。』 佛說：『好啊，好啊！妙丈夫！你們應當這樣做，使我的佛法興盛長久住世，給一切眾生帶來安穩和快樂。』 當時，所有前來集會的大眾、天人、乾闥婆（Gandharva）等，也讚歎那五位天王說：『好啊，好啊！妙丈夫！我們過去從未聽說過這樣的護持和養育，使諸佛的正法長久住世，天人興盛，惡道減少。』 當時，世尊爲了重申這個道理，就說了偈語： 『在這娑婆世界（Saha world），最初進入賢劫（Bhadrakalpa）時，拘樓孫如來（Krakucchanda Buddha）已經囑咐了四天王，帝釋（Sakra）和梵天王（Brahma），讓他們護持和養育，使三寶的種子興盛，增長三精氣。拘那含牟尼（Kanakamuni Buddha）也囑咐了四天下，梵天和帝釋等諸天王，讓他們護持和養育。迦葉佛（Kasyapa Buddha）也是這樣，已經囑咐了四天下，梵天、帝釋和護世王，讓他們護持修行佛法的人。過去的諸位仙人，以及諸位天仙，星辰和諸宿曜，也囑咐他們去分佈。我出現在五濁惡世（five turbidities），

【English Translation】 English version The heavens, the hundred billion Tusita Heavens, the hundred billion Yama Heavens, and the hundred billion Sakra devanam Indras said: 'Virtuous ones! The laws and Vinaya that I have spoken, I entrust to you. You should protect and uphold them, and provide for them as mentioned above.' Having spoken these words, the five heavenly kings then said to the Buddha: 'World Honored One! If there are Sravaka disciples of the World Honored One who abide in the Dharma, follow the Dharma, and practice with their three karmas of body, speech, and mind in accordance, we will all together protect and nurture them, providing them with what they need so that they lack nothing. If the Sravaka disciples of the World Honored One have no accumulation, we will also protect and nurture them as mentioned above; if the Sravaka disciples of the World Honored One abide in accumulation, and even their three karmas are not in accordance with the Dharma, we will abandon them, no longer nurture them, and let them cultivate on their own. Today, I will never intentionally speak falsely before the Buddhas of the three times (past, present, and future) and commit the defiled sin.' The Buddha said: 'Excellent, excellent! Noble men! You should do so, so that my Buddha-Dharma may flourish and abide long in the world, bringing peace and happiness to all sentient beings.' At that time, all the assembled masses, devas, Gandharvas, and others, also praised the five heavenly kings, saying: 'Excellent, excellent! Noble men! We have never heard of such protection and nurturing before, which allows the true Dharma of the Buddhas to abide long in the world, the devas to flourish, and the evil paths to diminish.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'In this Saha world, when first entering the Bhadrakalpa, Krakucchanda Buddha had already entrusted the four heavenly kings, Sakra and Brahma, to protect and nurture, causing the seeds of the Three Jewels to flourish and the three vital essences to grow. Kanakamuni Buddha also entrusted the four continents, Brahma, Sakra, and other heavenly kings, to protect and nurture. Kasyapa Buddha was also like this, having entrusted the four continents, Brahma, Sakra, and the world-protecting kings, to protect those who practice the Dharma. The past immortals, as well as the heavenly immortals, the stars, and the constellations, were also entrusted to distribute. I appear in the five turbidities,

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降伏諸魔怨， 　而作大集會，　　顯現佛正法。 　諸天咸勸請，　　分佈四天下， 　我時問梵天，　　誰昔受付囑？ 　梵天不自稱，　　及以天帝釋， 　遍觀諸天已，　　然後懺謝佛。 　一切諸天眾，　　咸共白佛言： 　我等所王處，　　皆護持正法， 　熾然三寶種，　　增長三精氣， 　令息諸病疫，　　饑饉及斗諍。 　過去諸如來，　　教我令安置， 　如今尊導師，　　亦敕令護持。 　世尊復告語，　　百億諸梵天， 　百億天帝釋，　　百億四天王： 　汝等各皆悉，　　於己四天下， 　隨其所王處，　　遮障惡眾生， 　不令心擾濁，　　安住于善處， 　修行正法者，　　當與不忘念。 　若有諸聲聞，　　勤求涅槃者， 　一切有所須，　　悉皆供給之， 　亦與彼施主，　　增益五功德， 　壽命報安樂，　　精進及智慧， 　能速滿六度，　　證於大菩提。 　如是百千億，　　諸天大梵王， 　咸共白佛言：　　我各於己土， 　護持諸聲聞，　　遮障惡眾生， 　安住佛正法，　　熾然三寶種， 　三種味精氣，　　皆悉令增長。 　百億諸魔眾，　　皆共生慚愧， 　亦悉從座起，　　合掌白佛言： 　我等皆發心，　　護持佛正法， 　熾然三寶種，　　增長三精

【現代漢語翻譯】 現代漢語譯本 降伏了所有的魔怨，從而成就了偉大的力量，顯現了佛陀的正法。 諸天都勸請佛陀，將佛法分佈到四大天下。 那時我問梵天（Brahma，創造之神），過去是誰接受了佛陀的囑託？ 梵天沒有自稱，天帝釋（Indra，眾神之王）也沒有自稱。 他們遍觀諸天之後，然後向佛陀懺悔謝罪。 一切諸天眾，都一起對佛陀說： 我們所統治的地方，都會護持正法， 使三寶（佛、法、僧）的種子熾盛，增長身、口、意三種精氣， 使各種疾病、瘟疫、饑荒和爭鬥都平息。 過去的諸佛如來，教導我們安置佛法， 如今的尊貴導師，也敕令我們護持佛法。 世尊又告訴百億諸梵天，百億天帝釋，百億四天王（四大天王）： 你們各自在自己的四大天下， 在你們所統治的地方，遮擋邪惡的眾生， 不讓他們心生擾亂和污濁，安住在善良之處， 對於修行正法的人，應當給予不忘失正念的幫助。 如果有諸位聲聞（Sravaka，佛陀的弟子），勤奮追求涅槃（Nirvana，解脫）的， 他們一切所需，都應當全部供給他們， 也給那些施主，增加五種功德， 壽命、福報、安樂、精進和智慧， 能迅速圓滿六度（佈施、持戒、忍辱、精進、禪定、智慧），證得大菩提（Mahabodhi，無上覺悟）。 像這樣百千億的諸天大梵王， 都一起對佛陀說：我們各自在自己的國土， 護持諸位聲聞，遮擋邪惡的眾生， 安住佛陀的正法，使三寶的種子熾盛， 身、口、意三種精氣，都使它們增長。 百億諸魔眾，都一起生起慚愧之心， 也全都從座位上站起來，合掌對佛陀說： 我們都發心，護持佛陀的正法， 使三寶的種子熾盛，增長身、口、意三種精氣。

【English Translation】 English version Having subdued all the demonic adversaries, thus accomplishing great power, manifesting the Buddha's true Dharma. All the devas (gods) urged the Buddha to distribute the Dharma throughout the four great continents. At that time, I asked Brahma (the creator god), who had received the Buddha's entrustment in the past? Brahma did not claim it himself, nor did Indra (king of the gods). After observing all the devas, they then repented and apologized to the Buddha. All the devas together said to the Buddha: 'In the places we rule, we will uphold the true Dharma,' 'Making the seeds of the Three Jewels (Buddha, Dharma, Sangha) flourish, increasing the three vital energies of body, speech, and mind,' 'Causing all diseases, plagues, famines, and conflicts to cease.' 'The Buddhas of the past taught us to establish the Dharma,' 'And now the venerable teacher also commands us to uphold it.' The World Honored One then told the hundred billion Brahmas, the hundred billion Indras, and the hundred billion Four Heavenly Kings: 'Each of you, in your respective four great continents,' 'In the places you rule, shield evil beings,' 'Preventing their minds from being disturbed and defiled, and allowing them to dwell in goodness,' 'For those who practice the true Dharma, you should provide assistance with mindfulness.' 'If there are Sravakas (Buddha's disciples) who diligently seek Nirvana (liberation),' 'All their needs should be fully provided for,' 'And also for those donors, increase the five merits,' 'Longevity, blessings, happiness, diligence, and wisdom,' 'Enabling them to quickly perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) and attain Mahabodhi (supreme enlightenment).' Like this, hundreds of billions of great Brahma kings, All together said to the Buddha: 'Each of us in our own lands,' 'Will uphold the Sravakas, shield evil beings,' 'Establish the Buddha's true Dharma, making the seeds of the Three Jewels flourish,' 'And cause the three vital energies of body, speech, and mind to increase.' The hundred billion demonic hosts, all together felt ashamed, And all rose from their seats, joining their palms and said to the Buddha: 'We all resolve to uphold the Buddha's true Dharma,' 'Making the seeds of the Three Jewels flourish, increasing the three vital energies of body, speech, and mind.'

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氣， 　安置諸眾生，　　令住于善道。 　為諸眾生故，　　休息一切惡， 　護持於世尊，　　行法諸聲聞， 　持佛真妙法，　　三業常相應， 　以諸所須物，　　養育令無乏。 　若有諸聲聞，　　無所積聚者， 　遠離斗諍訟，　　羞慚于名利， 　堅固勤精進，　　猶如救頭然， 　能令無量眾，　　安住于正法。 　一切諸惡處，　　皆令可愛樂， 　依地所生種，　　果藥諸苗稼， 　悉皆令滋茂，　　膏澤香味具。 　若有諸聲聞，　　貪求積聚者， 　瞋妒多諍訟，　　求利無羞恥， 　若有如是輩，　　我等當舍離。 　我於三世佛，　　終不犯妄語。 　導師復告語：　　汝等諸魔眾， 　護國諸人王，　　遮障惡眾生。」

大集經月藏分第十二提頭賴吒天王護持品第十一

爾時，於此世界四天下中，有日天子、月天子，告彼疾行堅固天子言：「世尊今在佉羅帝山牟尼諸仙所依住處作大集會，佛及弟子為令佛法得久住故，紹三寶種不斷絕故，三種精氣不損減故，令惡眾生得敬信故，使三惡道得休息故，令三善道得增長故，汝等速往彼大集所說欲隨喜，我及眷屬於佛正法護持養育。」

時彼疾行堅固天子往詣佛所。到已，頭面禮足，而白佛言：「世尊！彼日天子、月天子

【現代漢語翻譯】 現代漢語譯本 安置所有眾生，使他們安住于善良的道路。 爲了所有眾生，停止一切惡行， 護持世尊（佛陀），以及奉行佛法的聲聞（佛陀的弟子）， 秉持佛陀真實微妙的教法，身、口、意三業常常與之相應， 用他們所需的一切物品，供養他們，使他們不缺乏。 如果有聲聞，不積聚財物， 遠離爭鬥訴訟，對名利感到羞愧， 堅定勤奮精進，如同救火一般急迫， 能使無量眾生，安住于正法。 一切惡劣之處，都使之變得可愛樂， 依靠土地所生長的種子，果實、藥物和各種莊稼， 都使它們茂盛生長，充滿油脂、光澤和香味。 如果有聲聞，貪求積聚財物， 充滿嗔恨、嫉妒，多有爭訟，爲了利益不感到羞恥， 如果有這樣的人，我們應當捨棄他們。 我對於過去、現在、未來三世的佛，絕不犯妄語。 導師（佛陀）又告訴他們：『你們這些魔眾， 以及護持國家的各位人王，要遮擋那些作惡的眾生。』

《大集經》月藏分第十二提頭賴吒天王護持品第十一

那時，在這個世界的四天下中，有日天子、月天子，告訴疾行堅固天子說：『世尊現在在佉羅帝山（山名）牟尼（聖人）諸仙所居住的地方舉行大法會，佛陀和弟子們爲了使佛法能夠長久住世，使三寶（佛、法、僧）的種子不中斷，使三種精氣（身、口、意）不損減，使惡劣的眾生能夠產生敬信，使三惡道（地獄、餓鬼、畜生）能夠得到休息，使三善道（天、人、阿修羅）能夠得到增長，你們趕快去那個大法會，表達隨喜之情，我和我的眷屬也會護持和供養佛陀的正法。』

當時，疾行堅固天子前往佛陀所在之處。到達后，頭面禮足，對佛陀說：『世尊！日天子、月天子』

【English Translation】 English version They settle all living beings, causing them to dwell on the path of goodness. For the sake of all living beings, they cease all evil deeds, Protecting the World Honored One (Buddha), and the Śrāvakas (Buddha's disciples) who practice the Dharma, Upholding the Buddha's true and wondrous teachings, their body, speech, and mind are always in accordance with it, Using all the necessary things, they nourish them, ensuring they lack nothing. If there are Śrāvakas who do not accumulate possessions, Who stay away from strife and litigation, and feel ashamed of fame and profit, Who are firm, diligent, and zealous, as if putting out a fire on their head, They can cause countless beings to dwell in the Right Dharma. All evil places, they make them lovely and desirable, Relying on the seeds that grow from the earth, fruits, medicines, and various crops, They make them all grow luxuriantly, full of oil, luster, and fragrance. If there are Śrāvakas who greedily seek to accumulate possessions, Who are full of anger, jealousy, and much strife, and who are shameless in seeking profit, If there are such people, we should abandon them. I will never speak falsely about the Buddhas of the past, present, and future. The Guide (Buddha) further told them: 'You demons, And the kings who protect the country, you must obstruct those evil beings.'

The Twelfth Chapter of the Moon Store Division of the Mahāsaṃnipāta Sūtra, the Eleventh Chapter on the Protection by King Dhṛtarāṣṭra

At that time, in the four continents of this world, there were the Sun Deva and the Moon Deva, who told the Swift and Firm Deva: 'The World Honored One is now holding a great Dharma assembly at the place where the Munis (sages) and immortals dwell on Mount Kharadī, the Buddha and his disciples, in order to make the Buddha's Dharma last long, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are not interrupted, so that the three vital essences (body, speech, mind) are not diminished, so that evil beings can generate faith and respect, so that the three evil paths (hell, hungry ghosts, animals) can rest, so that the three good paths (heaven, humans, asuras) can grow, you should quickly go to that great assembly and express your joy, and my retinue and I will also protect and nourish the Buddha's Right Dharma.'

At that time, the Swift and Firm Deva went to where the Buddha was. Having arrived, he bowed his head to the feet of the Buddha and said: 'World Honored One! The Sun Deva and the Moon Deva'

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，遙禮佛足，作如是言：『我等既是乘車疾行，不得往詣彼大集所。我及眷屬說欲隨喜，于佛正法我當護持，安置養育令三寶種而得熾然，亦令五星二十八宿皆得正行，三種精氣悉令增長，遮障一切不善眾生，令善法朋皆得充盛，人天善道具足盈滿。』」

佛言：「日天子、月天子！汝於我法護持養育，令汝長壽無諸衰患。」

爾時，復有百億提頭賴吒天王、百億毗樓勒叉天王、百億毗樓博叉天王、百億毗沙門天王，彼等同時及與眷屬從座而起，整理衣服合掌敬禮，作如是言：「大德婆伽婆！我等各各於己天下，勤作護持養育佛法，令三寶種熾然久住，三種精氣皆悉增長，乃至世尊聲聞弟子三種善業相應住者，我等於彼勤加護持攝受養育，令心不濁離諸散亂趣涅槃門。隨幾時中，我等常當遮障一切噁心眾生，令善法朋久住增長，一切斗諍、疫病、饑饉、非時風雨、冰寒、毒熱、苦辛、澀觸、無味枯燥、臭穢眾惡不可樂事悉令休息。何以故？世尊弟子不作積聚常修慈心，與善相應離諸散亂而安住故。」

佛言：「善哉，善哉！善男子！汝當如是勤加護持攝受養育我所修習諸佛法眼。」

諸來大眾亦皆贊言：「善哉，善哉！」

爾時，佛告樂勝提頭賴吒天王言：「妙丈夫！此四天下閻浮提

【現代漢語翻譯】 現代漢語譯本：他們遠遠地向佛陀的腳行禮，說道：『我們因為乘坐車子快速趕路，不能前往那個盛大的集會。我和我的眷屬表示願意隨喜，對於佛陀的正法，我應當護持，安置養育，使三寶的種子得以興盛，也使五星二十八宿都能夠正常執行，三種精氣都得以增長，遮擋一切不善良的眾生，使善法的朋友都能夠充實興盛，人天善道的資糧具足圓滿。』 佛陀說：『日天子、月天子！你們對於我的佛法進行護持和養育，會使你們長壽，沒有各種衰敗和災患。』 當時，又有百億提頭賴吒天王（持國天王）、百億毗樓勒叉天王（增長天王）、百億毗樓博叉天王（廣目天王）、百億毗沙門天王（多聞天王），他們同時和眷屬從座位上站起來，整理衣服，合掌恭敬行禮，說道：『大德婆伽婆（世尊）！我們各自在自己的天下，勤奮地護持和養育佛法，使三寶的種子興盛長久住世，三種精氣都得以增長，乃至世尊的聲聞弟子中，與三種善業相應安住的人，我們都對他們勤加護持、攝受和養育，使他們的心不混濁，遠離各種散亂，趨向涅槃之門。在任何時候，我們都應當遮擋一切噁心的眾生，使善法的朋友長久住世並增長，一切鬥爭、瘟疫、饑荒、非時風雨、冰寒、毒熱、苦澀、粗糙的觸感、無味枯燥、臭穢等各種惡劣不可樂的事情都得以平息。為什麼呢？因為世尊的弟子不作積聚，常常修習慈心，與善相應，遠離各種散亂而安住的緣故。』 佛陀說：『好啊，好啊！善男子！你們應當這樣勤奮地護持、攝受和養育我所修習的諸佛法眼。』 前來參加集會的大眾也都讚歎說：『好啊，好啊！』 當時，佛陀告訴樂勝提頭賴吒天王說：『妙丈夫！這四天下中的閻浮提（南贍部洲）

【English Translation】 English version: They bowed to the Buddha's feet from afar and said, 'Since we are traveling quickly by chariot, we cannot go to that great assembly. My family and I express our willingness to rejoice in the Buddha's true Dharma. I shall protect and nurture it, causing the seeds of the Three Jewels to flourish. I will also ensure that the five planets and twenty-eight constellations move correctly, that the three vital essences increase, that all unwholesome beings are obstructed, and that the company of good Dharma is filled and prosperous, and that the resources for good in the human and heavenly realms are complete and abundant.' The Buddha said, 'Sun Deva and Moon Deva! Your protection and nurturing of my Dharma will grant you longevity and freedom from all decline and suffering.' At that time, there were also a hundred billion Dhritarashtra Deva Kings (King of the East), a hundred billion Virudhaka Deva Kings (King of the South), a hundred billion Virupaksha Deva Kings (King of the West), and a hundred billion Vaishravana Deva Kings (King of the North). They, along with their retinues, rose from their seats, adjusted their robes, and respectfully bowed with palms together, saying, 'Great Virtuous Bhagavan (World Honored One)! Each of us in our own realms diligently protects and nurtures the Buddha's Dharma, causing the seeds of the Three Jewels to flourish and endure, and the three vital essences to increase. Even for those among the World Honored One's Shravaka disciples who dwell in accordance with the three wholesome karmas, we diligently protect, embrace, and nurture them, so that their minds are not turbid, they are free from all distractions, and they proceed towards the gate of Nirvana. At all times, we shall obstruct all evil-minded beings, causing the company of good Dharma to endure and grow. All conflicts, plagues, famines, untimely winds and rains, ice and cold, poisonous heat, bitterness, rough sensations, tasteless dryness, foul odors, and all other unpleasant things shall cease. Why is this so? Because the World Honored One's disciples do not accumulate, but constantly cultivate loving-kindness, are in accordance with goodness, and dwell free from all distractions.' The Buddha said, 'Excellent, excellent! Good men! You should diligently protect, embrace, and nurture the Dharma Eye of all Buddhas that I have cultivated.' All the assembled masses also praised, saying, 'Excellent, excellent!' At that time, the Buddha said to the Joyful Dhritarashtra Deva King, 'Noble man! This Jambudvipa (Southern Continent) in the four continents'

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中東方第四分汝應護持。何以故？此閻浮提諸佛興處，是故汝應最上護持。過去諸佛已曾教汝護持養育，未來諸佛亦復如是，並及汝子、乾闥婆眾、諸夜叉等一切眷屬，應令敬信護持養育。汝有九十一子樂種種行，彼或乘象遊行十方，或復乘馬，或復乘駝，或乘特牛，或乘羖羊，或乘白羊，或復乘龍，或復乘鳥，或乘男夫，或乘婦女，或乘童男，或乘童女遊行十方，汝亦應令得生敬信，當共彼等護持閻浮提東方第四分。

「復有乾闥婆大臣大力軍將，初名般支迦、次名般遮羅，次名郎伽羅，次名扇陀，次名奚摩跋多，次名質多斯那，次名那荼王，次名禪那離沙婆，次名尸婆迦，次名牟真鄰陀，次名毗濕婆蜜多羅，次名除珍達羅斯等，皆是汝之大臣、大力軍將，汝亦應令得生敬信，當共彼等護持閻浮提東方第四分。

「復有四大剎多羅大力軍將，有多兵眾：一名、好長耳：二名、好長鼻：三名、善充滿：四名、佉陀梨缽帝。斯等剎多羅皆是汝之大力軍將，汝亦應令得生敬信，當共彼等護閻浮提東方第四分。

「復有乾闥婆大力軍將兄弟三人，常將兵眾有大勢力，彼等皆悉受汝教令，一名、樂欲；二名、著欲；三名、喜歌。

「復有乾闥婆兄弟十一人初名鞞利迦、次名槃梯、次名藍菩尸仛、次名

【現代漢語翻譯】 現代漢語譯本：東方第四部分，你應該守護和支援。為什麼呢？因為這閻浮提（Jambudvipa，指我們所居住的這個世界）是諸佛出現的地方，所以你應當盡最大努力守護它。過去的諸佛已經教導你守護和養育，未來的諸佛也將如此，包括你的兒子、乾闥婆（Gandharva，天界樂神）眾、夜叉（Yaksa，守護神）等所有眷屬，都應該讓他們敬信並守護和養育。你有九十一個兒子，他們喜歡各種各樣的出行方式，他們或者乘象向十方而去，或者乘馬，或者乘駱駝，或者乘公牛，或者乘母羊，或者乘白羊，或者乘龍，或者乘鳥，或者乘男人，或者乘女人，或者乘童男，或者乘童女向十方而去，你也應該讓他們生起敬信，應當和他們一起守護閻浮提的東方第四部分。 還有乾闥婆大臣，他們是大力軍將，第一個名叫般支迦（Pancika），第二個名叫般遮羅（Pancala），第三個名叫郎伽羅（Langala），第四個名叫扇陀（Sandha），第五個名叫奚摩跋多（Himavata），第六個名叫質多斯那（Cittasena），第七個名叫那荼王（Nata Raja），第八個名叫禪那離沙婆（Canalishabha），第九個名叫尸婆迦（Sivaka），第十個名叫牟真鄰陀（Mucilinda），第十一個名叫毗濕婆蜜多羅（Visvamitra），第十二個名叫除珍達羅斯（Chindaros）等，他們都是你的大臣和大力軍將，你也應該讓他們生起敬信，應當和他們一起守護閻浮提的東方第四部分。 還有四大剎多羅（Ksatriya，武士）大力軍將，他們擁有眾多兵眾：第一名叫好長耳，第二名叫好長鼻，第三名叫善充滿，第四名叫佉陀梨缽帝（Khadirapati）。這些剎多羅都是你的大力軍將，你也應該讓他們生起敬信，應當和他們一起守護閻浮提的東方第四部分。 還有乾闥婆大力軍將三兄弟，他們常常帶領兵眾，擁有強大的勢力，他們都接受你的教令，第一個名叫樂欲，第二個名叫著欲，第三個名叫喜歌。 還有乾闥婆兄弟十一人，第一個名叫鞞利迦（Bherika），第二個名叫槃梯（Panthi），第三個名叫藍菩尸仛（Lambushitha）...

【English Translation】 English version: The fourth part of the east, you should protect and uphold. Why is that? Because this Jambudvipa (the world we inhabit) is where all Buddhas arise, therefore you should protect it with utmost diligence. The Buddhas of the past have already taught you to protect and nurture, and the Buddhas of the future will do the same, including your sons, the Gandharvas (celestial musicians), the Yakshas (guardian spirits), and all your retinue, you should cause them to have faith and protect and nurture. You have ninety-one sons who enjoy various modes of travel, they may travel to the ten directions riding elephants, or riding horses, or riding camels, or riding bulls, or riding ewes, or riding rams, or riding dragons, or riding birds, or riding men, or riding women, or riding boys, or riding girls to the ten directions, you should also cause them to have faith, and together with them, protect the fourth part of the east of Jambudvipa. Furthermore, there are Gandharva ministers, who are mighty generals, the first named Pancika, the second named Pancala, the third named Langala, the fourth named Sandha, the fifth named Himavata, the sixth named Cittasena, the seventh named Nata Raja, the eighth named Canalishabha, the ninth named Sivaka, the tenth named Mucilinda, the eleventh named Visvamitra, the twelfth named Chindaros, and others. They are all your ministers and mighty generals, you should also cause them to have faith, and together with them, protect the fourth part of the east of Jambudvipa. Furthermore, there are four great Ksatriya (warrior) mighty generals, who have many troops: the first named Good Long Ears, the second named Good Long Nose, the third named Well-Filled, the fourth named Khadirapati. These Ksatriyas are all your mighty generals, you should also cause them to have faith, and together with them, protect the fourth part of the east of Jambudvipa. Furthermore, there are three Gandharva mighty general brothers, who often lead troops and have great power, they all receive your commands, the first named Desire for Pleasure, the second named Attachment to Pleasure, the third named Joyful Song. Furthermore, there are eleven Gandharva brothers, the first named Bherika, the second named Panthi, the third named Lambushitha...

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迦羅荼、次名拘抧羅聲、次名耶舍失利、次名耶舍槃多、次名耶輸達羅、次名摩羅槃妒、次名摩羅縵都、次名摩頭曼多。

「復有乾闥婆兄弟三人：一名、尸利曼都；二名、頭坻曼多；三名、富師波曼多。

「復有乾闥婆三十三人，初名薩陀曼都、次名耶阇曼多、次名檀那曼多、次名難提迦、次名憂波羅、次名波頭摩、次名栴檀、次名栴檀那、次名度盧摩羅娑、次名般遮羅、次名拘抧囉囌婆羅、次名沾浮羅、次名般遮尸佉、次名搔跋尼、次名蘇羅斯、次名摩羅毗、次名跋達那、次名迦摩尸利吒、次名尼干吒、次名尼干吒迦、次名婆提浮羅、次名耶輸陀羅、次名毗首婆蜜多羅、次名尸騫陀、次名天鼓、次名摩兜羅、次名質多羅斯那、次名那荼王、次名禪那梨沙婆、次名尸婆迦、次名牟真鄰陀、次名毗首婆蜜哆廬、次名除珍達羅。如是乾闥婆有多軍眾大有勢力，汝亦應令得生敬信，當共彼等護持閻浮提東方第四分。

「復有十六天神有大勢力具足神通，初名最勝、次名上勝、次名成就義、次名他不勝、次名上喜、次名喜軍、次名樂喜、次名增長喜、次名饒財、次名多饒財、次名具毛、次名十毛、次名饒毛、次名憂波羅、次名缽摩迦、次名賒摩，如是十六諸天神王大有威力，汝亦應令得生敬信，當共彼等

【現代漢語翻譯】 現代漢語譯本 還有迦羅荼（Garuda，一種神鳥），又名拘抧羅聲（Kokila-svara），又名耶舍失利（Yasha-shri），又名耶舍槃多（Yasha-bandha），又名耶輸達羅（Yashodhara），又名摩羅槃妒（Mala-bandhu），又名摩羅縵都（Mala-mandhu），又名摩頭曼多（Madhu-manta）。 又有乾闥婆（Gandharva，天上的樂神）兄弟三人：一名尸利曼都（Shri-mandhu），二名頭坻曼多（Taudhi-manta），三名富師波曼多（Pushpa-manta）。 又有乾闥婆三十三人，初名薩陀曼都（Sada-mandhu），次名耶阇曼多（Yasha-manta），次名檀那曼多（Dhana-manta），次名難提迦（Nandika），次名憂波羅（Utpala），次名波頭摩（Padma），次名栴檀（Chandana），次名栴檀那（Chandanana），次名度盧摩羅娑（Durma-rasa），次名般遮羅（Panchala），次名拘抧囉囌婆羅（Kokila-subhara），次名沾浮羅（Jambura），次名般遮尸佉（Panchashikha），次名搔跋尼（Saubhani），次名蘇羅斯（Surosa），次名摩羅毗（Malavi），次名跋達那（Bhadana），次名迦摩尸利吒（Kama-shirita），次名尼干吒（Nikantha），次名尼干吒迦（Nikanthaka），次名婆提浮羅（Bhadhi-phura），次名耶輸陀羅（Yashodhara），次名毗首婆蜜多羅（Vishva-mitra），次名尸騫陀（Shikhanda），次名天鼓（Deva-dundubhi），次名摩兜羅（Mathura），次名質多羅斯那（Chitra-rasna），次名那荼王（Nata-raja），次名禪那梨沙婆（Channa-rishabha），次名尸婆迦（Shivaka），次名牟真鄰陀（Muchilinda），次名毗首婆蜜哆廬（Vishva-mitra），次名除珍達羅（Chandra）。這些乾闥婆擁有眾多軍隊，勢力強大，你也應當讓他們生起敬信，共同護持閻浮提（Jambudvipa，我們所居住的這個世界）東方的四分之一。 又有十六位天神，擁有強大的力量和神通，初名最勝（Shrestha），次名上勝（Uttara-shrestha），次名成就義（Siddhartha），次名他不勝（Anuttara），次名上喜（Uttara-priti），次名喜軍（Priti-sena），次名樂喜（Rati-priti），次名增長喜（Vriddhi-priti），次名饒財（Dhana-prada），次名多饒財（Bahudhana-prada），次名具毛（Loma-dhara），次名十毛（Dasha-loma），次名饒毛（Bahuloma），次名憂波羅（Utpala），次名缽摩迦（Padmaka），次名賒摩（Shyama）。這十六位天神王擁有強大的威力，你也應當讓他們生起敬信，共同護持

【English Translation】 English version There is also Garuda (a mythical bird), also named Kokila-svara, also named Yasha-shri, also named Yasha-bandha, also named Yashodhara, also named Mala-bandhu, also named Mala-mandhu, also named Madhu-manta. There are also three Gandharva (celestial musicians) brothers: one named Shri-mandhu, the second named Taudhi-manta, and the third named Pushpa-manta. There are also thirty-three Gandharvas, the first named Sada-mandhu, the second named Yasha-manta, the third named Dhana-manta, the fourth named Nandika, the fifth named Utpala, the sixth named Padma, the seventh named Chandana, the eighth named Chandanana, the ninth named Durma-rasa, the tenth named Panchala, the eleventh named Kokila-subhara, the twelfth named Jambura, the thirteenth named Panchashikha, the fourteenth named Saubhani, the fifteenth named Surosa, the sixteenth named Malavi, the seventeenth named Bhadana, the eighteenth named Kama-shirita, the nineteenth named Nikantha, the twentieth named Nikanthaka, the twenty-first named Bhadhi-phura, the twenty-second named Yashodhara, the twenty-third named Vishva-mitra, the twenty-fourth named Shikhanda, the twenty-fifth named Deva-dundubhi, the twenty-sixth named Mathura, the twenty-seventh named Chitra-rasna, the twenty-eighth named Nata-raja, the twenty-ninth named Channa-rishabha, the thirtieth named Shivaka, the thirty-first named Muchilinda, the thirty-second named Vishva-mitra, and the thirty-third named Chandra. These Gandharvas have many troops and great power. You should also cause them to have faith and together protect the eastern quarter of Jambudvipa (the world we live in). There are also sixteen deities with great power and supernatural abilities, the first named Shrestha, the second named Uttara-shrestha, the third named Siddhartha, the fourth named Anuttara, the fifth named Uttara-priti, the sixth named Priti-sena, the seventh named Rati-priti, the eighth named Vriddhi-priti, the ninth named Dhana-prada, the tenth named Bahudhana-prada, the eleventh named Loma-dhara, the twelfth named Dasha-loma, the thirteenth named Bahuloma, the fourteenth named Utpala, the fifteenth named Padmaka, and the sixteenth named Shyama. These sixteen divine kings have great power. You should also cause them to have faith and together protect

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護持閻浮提東方第四分。

「東方有處名遮波羅，過去諸佛曾依彼住，亦是羅漢諸賢聖眾得證果處，諸天人等發心修行所依住處，汝等應以大精進力護持閻浮提東方第四分。

「東方有山名阿跋多，次名梨師三婆婆，亦是過去諸佛賢聖本修行處，諸天人等依於此處得見聖諦，是故汝等當以大精進力護持閻浮提東方第四分。

「東方復有三曜七宿三天童女，應令彼等於其晝夜正行世間，汝共彼等護持閻浮提東方第四分。

「東方復有天、龍、夜叉、羅剎、鳩槃荼、餓鬼、毗舍遮、富單那、迦吒富單那等，住汝東方無所屬者，我當於後分布彼等安置諸國令汝護持。」

爾時，樂勝提頭賴吒天王白佛言：「世尊！如是，如是。大德婆伽婆，過去諸佛付囑安置護持養育，亦教我等護持東方弗婆提界，如今世尊教我安置一等無異。我當深心頂戴敬受于佛正法，護持閻浮提東方第四分，並我諸宮眷屬大小亦令護持，於三惡趣皆令休息，於三善道皆悉熾然。」

爾時，樂勝提頭賴吒天王，復有剎多羅輔佐大臣、男夫婦女、童男童女，一切皆共從座而起，合掌向佛頭面禮足，而白佛言：「世尊！我等今于導師世尊得生深信，尊重敬仰得未曾有，法寶僧寶亦生深信，尊重敬仰得未曾有。大德婆伽婆

【現代漢語翻譯】 現代漢語譯本 守護閻浮提（Jambudvipa，指我們所居住的這個世界）的東方第四部分。

『東方有一處地方名為遮波羅（Chapala），過去的諸佛曾在此居住，這裡也是羅漢（Arhat，已證悟的聖者）和賢聖眾證得果位的地方，諸天人和修行者發心修行所依賴的住所。你們應當以大精進力守護閻浮提的東方第四部分。

『東方有山名為阿跋多（Apavarta），其次名為梨師三婆婆（Rishisambhava），這裡也是過去諸佛和賢聖們修行的場所，諸天人等依靠此地得以見到聖諦（Satya，真理）。因此，你們應當以大精進力守護閻浮提的東方第四部分。

『東方還有三曜（指日、月、星）七宿（指二十八星宿中的七個星宿）和三位天童女，應當讓她們在白天和夜晚正常執行於世間。你們和她們一起守護閻浮提的東方第四部分。

『東方還有天、龍（Naga，神話中的蛇形生物）、夜叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、鳩槃荼（Kumbhanda，甕形鬼）、餓鬼（Preta，飢餓的鬼魂）、毗舍遮（Pisaca，食肉鬼）、富單那（Putana，臭鬼）、迦吒富單那（Kataputana，極臭鬼）等，居住在你們東方沒有歸屬的眾生，我將在之後分配他們安置在各個國家，讓你們守護。』

這時，樂勝提頭賴吒（Dhrtarastra，東方持國天王）天王對佛說：『世尊！是的，是的。大德婆伽婆（Bhagavan，佛的尊稱），過去的諸佛囑託安置守護和養育，也教導我們守護東方弗婆提（Purvavideha，四大部洲之一）的區域，如今世尊教導我們安置也是一樣沒有差別。我應當以深切的心意頂戴敬受佛的正法，守護閻浮提的東方第四部分，連同我的所有宮眷屬大小也都讓他們守護，使三惡道（地獄、餓鬼、畜生）的眾生都得以休息，使三善道（天、人、阿修羅）的眾生都得以興盛。』

這時，樂勝提頭賴吒天王，還有剎多羅（Kshatriya，武士）輔佐大臣、男夫婦女、童男童女，所有人都一起從座位上站起來，合掌向佛，頭面禮足，對佛說：『世尊！我們現在對導師世尊生起了深深的信心，尊重敬仰，得到了前所未有的體驗，對法寶（Dharma，佛法）和僧寶（Sangha，僧團）也生起了深深的信心，尊重敬仰，得到了前所未有的體驗。大德婆伽婆！』

【English Translation】 English version Protect the eastern fourth part of Jambudvipa (the world we inhabit).

'In the east, there is a place called Chapala, where past Buddhas resided, and it is also where Arhats (enlightened saints) and noble sages attained their fruits. It is a dwelling place where gods, humans, and practitioners aspire to practice. You should use great diligence to protect the eastern fourth part of Jambudvipa.'

'In the east, there is a mountain called Apavarta, and next to it is Rishisambhava. These are also places where past Buddhas and noble sages practiced. Gods and humans rely on these places to see the Satya (Truth). Therefore, you should use great diligence to protect the eastern fourth part of Jambudvipa.'

'In the east, there are also the three luminaries (sun, moon, and stars), the seven constellations (seven of the twenty-eight lunar mansions), and three celestial maidens. They should be allowed to operate normally in the world during the day and night. You and they should protect the eastern fourth part of Jambudvipa.'

'In the east, there are also gods, Nagas (mythical serpent-like beings), Yakshas (guardian spirits), Rakshasas (demons), Kumbhandas (pot-shaped demons), Pretas (hungry ghosts), Pisacas (flesh-eating demons), Putanas (foul-smelling demons), Kataputanas (extremely foul-smelling demons), and other beings residing in your east without belonging. I will later distribute them and place them in various countries for you to protect.'

At that time, King Dhrtarastra (the Eastern Guardian King) said to the Buddha, 'World Honored One! Yes, yes. Great Virtuous Bhagavan (the Buddha's honorific title), past Buddhas entrusted the protection, care, and nurturing, and also taught us to protect the eastern region of Purvavideha (one of the four great continents). Now, the World Honored One teaches us to arrange things in the same way without any difference. I should deeply and respectfully accept the Buddha's Dharma, protect the eastern fourth part of Jambudvipa, and have all my palace retinue, both great and small, protect it as well, so that beings in the three evil realms (hell, hungry ghosts, and animals) may rest, and beings in the three good realms (gods, humans, and asuras) may flourish.'

At that time, King Dhrtarastra, along with his Kshatriya (warrior) ministers, men, women, boys, and girls, all rose from their seats, joined their palms, bowed their heads to the Buddha's feet, and said to the Buddha, 'World Honored One! We now have deep faith in the guide, the World Honored One, and we respect and revere him, experiencing something unprecedented. We also have deep faith in the Dharma Jewel (Buddha's teachings) and the Sangha Jewel (the monastic community), and we respect and revere them, experiencing something unprecedented. Great Virtuous Bhagavan!'

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！我等從今精勤護持閻浮提界東方第四分，世尊所有聲聞弟子，若比丘、比丘尼、優婆塞、優婆夷，若餘眾生，於三善業相應住者，敬信三寶供養奉施聽受法者，于佛正法發心修行受持禁戒相應住者，並勤供養諸眾僧者，我等常當護持養育。若復有餘諸眾生等住阿蘭若，及佛弟子住法順法，發心堅固如犀牛角，獨而無侶住于閑林，我等當以一切所須供養奉施護持養育。若復有餘一切眾生見彼閑林相應住者，能以所須勤供養者，我等亦當護持養育，令其所須悉得稱意，亦令長壽無諸衰病，財富自在安隱快樂善名流佈。大德婆伽婆！我等當作如是等事護持養育于佛正法，亦令一切斗諍、疫病、饑饉、儉短、非時風雨悉令休息，復令一切花果、藥草、五穀等物滋茂成熟肥膩軟澤善香美味妙色增盛。又令地味眾生味法醍醐味滋茂增長，如是精味得增長故，息三惡道善道盈滿，佛法久住熾然世間。」

佛言：「善哉，善哉！妙丈夫！汝等精勤作如是事護持養育，令我法眼久住熾然，善說法律能生信解，則為具足供養三世一切諸佛。汝等便得壽命增長、法增長、眷屬增長、名稱增長、色力增長、善朋增長、舍宅增長、信增長、戒增長、聞增長、精進增長、念增長、慧增長，如是等事得增長故，便能速滿六波羅蜜，得成無上自

【現代漢語翻譯】 現代漢語譯本：我等從今以後，將精勤守護閻浮提（Jambudvipa，指我們所居住的這個世界）東方四分之一的區域。世尊（釋迦牟尼佛）的所有聲聞弟子，無論是比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），還是其他眾生，只要他們安住於三善業（身善業、口善業、意善業），恭敬信仰三寶（佛、法、僧），供養佈施，聽聞佛法，對佛陀的正法發心修行，受持戒律，並勤于供養僧眾，我等都將常加護持養育。如果還有其他眾生居住在阿蘭若（aranya，寂靜處），以及佛陀的弟子安住於法，隨順佛法，發心堅固如犀牛角般，獨自一人住在寂靜的樹林中，我等也將以他們所需的一切供養佈施，護持養育。如果還有其他眾生見到那些住在寂靜樹林中的修行者，能夠以所需之物勤加供養，我等也將護持養育他們，使他們所需都能如願，並使他們長壽無病，財富自在，安穩快樂，善名遠播。大德婆伽婆（Bhagavat，佛陀的尊稱）！我等將做這些事來護持養育佛陀的正法，也使一切鬥爭、瘟疫、饑荒、短缺、非時風雨都得以平息，並使一切花果、藥草、五穀等物生長茂盛，肥沃柔軟，香美可口，色澤鮮艷。又使地味、眾生味、法醍醐味（指佛法的精髓）滋長增長。由於這些精妙滋味的增長，三惡道（地獄、餓鬼、畜生）得以息滅，善道充滿，佛法長久住世，在世間興盛熾熱。 佛陀說：『善哉，善哉！妙丈夫！你們精勤做這些事來護持養育，使我的法眼（指佛法）長久住世，興盛熾熱，善說法律，能使眾生生起信解，這便是具足供養三世一切諸佛。你們便能得到壽命增長、法增長、眷屬增長、名稱增長、色力增長、善友增長、住所增長、信心增長、戒律增長、聽聞增長、精進增長、正念增長、智慧增長。由於這些增長，便能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），成就無上正等正覺。』

【English Translation】 English version: From this day forward, we will diligently protect the eastern quarter of Jambudvipa (the world we inhabit). All the Sravaka (direct disciples) disciples of the World Honored One (Sakyamuni Buddha), whether they are bhikshus (monks), bhikshunis (nuns), upasakas (laymen), upasikas (laywomen), or other beings, as long as they abide in the three wholesome karmas (wholesome actions of body, speech, and mind), respectfully believe in the Three Jewels (Buddha, Dharma, Sangha), make offerings and give alms, listen to the Dharma, aspire to practice the Buddha's true Dharma, uphold the precepts, and diligently make offerings to the Sangha, we will always protect and nurture them. If there are other beings residing in aranyas (secluded places), and the Buddha's disciples abide in the Dharma, follow the Dharma, with a firm resolve like a rhinoceros horn, living alone in quiet forests, we will also provide them with all their needs, make offerings, and protect and nurture them. If there are other beings who see those practitioners living in quiet forests and are able to diligently make offerings with what they need, we will also protect and nurture them, ensuring that all their needs are met, and that they have long lives without illness, wealth and freedom, peace and happiness, and a good reputation that spreads far and wide. O Bhagavat (a title for the Buddha)! We will do these things to protect and nurture the Buddha's true Dharma, and also cause all conflicts, plagues, famines, shortages, and untimely winds and rains to cease. We will also cause all flowers, fruits, herbs, and five grains to grow abundantly, becoming fertile, soft, fragrant, delicious, and vibrant in color. Furthermore, we will cause the essence of the earth, the essence of beings, and the essence of the Dharma (the essence of the Buddha's teachings) to grow and increase. Because of the increase of these exquisite essences, the three evil paths (hell, hungry ghosts, animals) will be extinguished, the good paths will be filled, and the Buddha's Dharma will abide long in the world, flourishing and blazing. The Buddha said: 'Excellent, excellent! Noble men! Your diligent efforts in doing these things to protect and nurture will cause my Dharma eye (the Buddha's teachings) to abide long in the world, flourishing and blazing. The well-spoken laws will enable beings to generate faith and understanding, and this will be equivalent to making complete offerings to all the Buddhas of the three times. You will then obtain the increase of lifespan, the increase of Dharma, the increase of family, the increase of reputation, the increase of physical strength, the increase of good friends, the increase of dwellings, the increase of faith, the increase of precepts, the increase of learning, the increase of diligence, the increase of mindfulness, and the increase of wisdom. Because of these increases, you will be able to quickly perfect the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) and attain unsurpassed, complete enlightenment.'

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然法王如我今也。」

爾時，一切諸來大眾、天人乾闥婆等咸皆贊言：「善哉，善哉！妙丈夫！汝應如是精勤護持諸佛正法，令得久住熾然在世使不斷絕。」

爾時，世尊欲重明此義而說偈言：

「世間二神通，　　日月遣使來， 　疾行堅天子，　　今與大眾欲。 　如是佛正法，　　我等當守護， 　熾然三寶種，　　星辰得正行， 　增長三精氣，　　遮障惡眾生， 　法朋得增長，　　善道皆盈滿。 　百億提頭賴，　　勒叉毗樓博， 　百億毗沙門，　　咸共白佛言： 　我於己天下，　　各皆勤護持， 　乃至諸比丘，　　少欲離積聚。 　我等遮諸惡，　　法朋得增長， 　斗諍病饑饉，　　諸惡令休息。 　導師佛告言：　　樂勝提頭賴， 　過去諸如來，　　已教汝安置， 　護持閻浮提，　　東方第四分， 　汝軍及眷屬，　　亦令法眼增。 　提頭白佛言：　　唯然大雄猛， 　我軍大力眾，　　法眼令熾然， 　除諸不善法，　　遮障惡眾生， 　常護諸聲聞，　　無所積聚者。 　乾闥婆悉起，　　亦復白佛言： 　聲聞無積聚，　　飲食令無乏， 　我等護持法，　　住法境界者。 　養育彼施主，　　我等亦護持， 　遮障惡眾生，　　法朋令熾然， 　三種精氣增，

【現代漢語翻譯】 現代漢語譯本 『如同法王現在就是我。』 當時，所有前來集會的大眾、天人、乾闥婆（一種天神）等都讚歎說：『太好了，太好了！偉丈夫！你應該這樣精勤地護持諸佛的正法，使它能夠長久住世，興盛不衰。』 當時，世尊爲了重申這個道理，說了偈語： 『世間有二種神通，日月派遣使者前來， 快速行動的堅天子，現在與大眾相會。 像這樣的佛陀正法，我們應當守護， 使三寶的種子興盛，星辰執行正常， 增長身、口、意三種精氣，遮擋邪惡眾生， 使佛法同伴得以增長，善道充滿世間。 百億提頭賴（持國天王），勒叉毗樓博（增長天王）， 百億毗沙門（多聞天王），都一起對佛說： 我在自己的天下，各自都勤奮地護持， 乃至那些比丘，少欲知足，不積聚財物。 我們遮擋各種邪惡，使佛法同伴得以增長， 使鬥爭、疾病、饑荒等各種災禍得以平息。 導師佛陀告訴他們說：樂勝提頭賴， 過去的諸位如來，已經教導你如何安置， 護持閻浮提（我們所居住的世界）東方第四部分， 你的軍隊和眷屬，也讓他們增長法眼。 提頭賴對佛說：是的，大雄猛的佛陀， 我的軍隊和大力眾，會使法眼興盛， 去除各種不善的法，遮擋邪惡眾生， 常常護持那些聲聞（佛陀的弟子），不積聚財物的人。 乾闥婆都站起來，也對佛說： 對於那些不積聚財物的聲聞，我們會讓他們飲食無缺， 我們護持佛法，護持那些安住于佛法境界的人。 養育他們的施主，我們也加以護持， 遮擋邪惡眾生，使佛法同伴興盛， 增長身、口、意三種精氣，'

【English Translation】 English version 'Like the Dharma King, I am now also so.' At that time, all the assembled multitudes, including gods, humans, gandharvas (a type of celestial being), and others, all praised, saying: 'Excellent, excellent! Great man! You should diligently uphold the Buddhas' true Dharma in this way, so that it may long abide in the world and flourish without ceasing.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The world has two kinds of supernatural powers, the sun and moon send messengers, The swiftly moving Firmament King, now meets with the multitude. Such is the Buddha's true Dharma, we should protect it, So that the seeds of the Three Jewels may flourish, and the stars move correctly, Increasing the three vital energies of body, speech, and mind, obstructing evil beings, So that the Dharma companions may increase, and the paths of goodness fill the world. Hundreds of billions of Dhrtarastra (Guardian King of the East), Virudhaka (Guardian King of the South), Hundreds of billions of Vaisravana (Guardian King of the North), all together said to the Buddha: In my own realm, each of us diligently protects, Even those bhikshus (monks), who are content with little and do not accumulate wealth. We obstruct all evils, so that the Dharma companions may increase, And that strife, disease, famine, and all calamities may cease. The Guide, the Buddha, told them: Joyful Dhrtarastra, The past Tathagatas (Buddhas), have already taught you how to settle, To protect Jambudvipa (the world we live in), the eastern fourth part, Your armies and retinue, also let them increase the Dharma eye. Dhrtarastra said to the Buddha: Yes, Great Heroic One, My armies and mighty hosts, will make the Dharma eye flourish, Removing all unwholesome dharmas, obstructing evil beings, Always protecting those sravakas (Buddha's disciples), who do not accumulate wealth. The gandharvas all stood up, and also said to the Buddha: For those sravakas who do not accumulate wealth, we will ensure they lack nothing in food and drink, We protect the Dharma, and those who abide in the realm of the Dharma. We also protect the patrons who support them, Obstructing evil beings, making the Dharma companions flourish, Increasing the three vital energies of body, speech, and mind,'

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善道皆充滿。」

大集經月藏分第十二毗樓勒叉天王品第十二

爾時，佛告火花毗樓勒叉天王言：「妙丈夫！此四天下閻浮提界南方第四分，汝應護持。何以故？此閻浮提諸佛興處，是故汝應最上護持。過去諸佛已曾教汝護持養育，未來諸佛亦復如是，並及汝子一切眷屬大臣軍將夜叉羅剎，皆令護持。汝有九十一子，樂種種行，或復乘象遊行十方，乃至或乘童男童女遊行十方，汝亦應令得生敬信，共護閻浮提南方第四分。

「復有鳩槃茶大臣，有多兵眾大有勢力，初名跋那拘、次名阿吒薄拘、次名婆吒迦、次名藪支盧摩、次名阿斯目佉、次名跌荼尸帝、次名摩兜羅、次名跌荼泥彌、次名帝利揵吒迦、次名栴檀那、次名伽羅竭陀、次名藪目佉、次名陀提目佉。乃至復有四剎多羅：一名、金剛輪；二名、金剛焰；三名、箭毛；四名、風王。彼等皆有大力兵眾。乃至復有鳩槃荼大力軍將兄弟九人：一名、檀提；二名、憂波檀提；三名、葛迦賒；四名、缽濕；五名、摩訶缽濕婆；六名、大肚；七名、象手；八名、十手；九名、火手。

「復有鳩槃茶兄弟三人：一名、地行；二名、山行；三名、左行。

「復有鳩槃茶兄弟三人：一名、黑色；二名、朱目；三名、云色。

「復有鳩槃茶

【現代漢語翻譯】 現代漢語譯本 善道都充滿。'

《大集經》月藏分第十二 毗樓勒叉天王品第十二

那時，佛告訴火花毗樓勒叉天王說：『妙丈夫！這四天下閻浮提（Jambudvipa，指我們所居住的這個世界）的南方四分之一，你應該守護和支援。為什麼呢？因為這閻浮提是諸佛出現的地方，所以你應當盡力守護。過去的諸佛已經教導你守護和養育，未來的諸佛也會如此，包括你的兒子、所有眷屬、大臣、將領、夜叉（Yaksa，一種守護神）和羅剎（Rakshasa，一種惡鬼），都要讓他們守護。你有九十一個兒子，喜歡各種各樣的行為，有的乘坐大象巡視十方，有的甚至乘坐童男童女巡視十方，你也應該讓他們生起敬信，共同守護閻浮提的南方四分之一。

『還有鳩槃茶（Kumbhanda，一種鬼神）大臣，他們有很多兵眾，勢力強大，第一個名叫跋那拘（Bhanakuka），第二個名叫阿吒薄拘（Atavaka），第三個名叫婆吒迦（Bhataka），第四個名叫藪支盧摩（Suchiloma），第五個名叫阿斯目佉（Asimukha），第六個名叫跌荼尸帝（Dhedhasiti），第七個名叫摩兜羅（Matura），第八個名叫跌荼泥彌（Dhedhanimi），第九個名叫帝利揵吒迦（Tilikhantaka），第十個名叫栴檀那（Chandana），第十一個名叫伽羅竭陀（Kalakada），第十二個名叫藪目佉（Suchimukha），第十三個名叫陀提目佉（Dhadhimukha）。還有四個剎多羅（Kshatriya，指武士）：第一個名叫金剛輪（Vajrachakra），第二個名叫金剛焰（Vajrajvala），第三個名叫箭毛（Sharaloma），第四個名叫風王（Vayuraja）。他們都有強大的兵眾。還有鳩槃茶大力軍將兄弟九人：第一個名叫檀提（Dandi），第二個名叫憂波檀提（Upadandi），第三個名叫葛迦賒（Gagasha），第四個名叫缽濕（Pashu），第五個名叫摩訶缽濕婆（Mahapashva），第六個名叫大肚（Mahodara），第七個名叫象手（Hastahasta），第八個名叫十手（Dashahasta），第九個名叫火手（Agnihasta）。'

『還有鳩槃茶兄弟三人：第一個名叫地行（Bhuchara），第二個名叫山行（Girichara），第三個名叫左行（Vamachara）。'

『還有鳩槃茶兄弟三人：第一個名叫黑色（Krishna），第二個名叫朱目（Lohitaksha），第三個名叫云色（Meghavarna）。'

『還有鳩槃茶

【English Translation】 English version 'All good paths are filled.'

The Twelfth Chapter, 'The Vaisravana Heavenly King,' of the Twelfth Section, 'The Moon Treasury,' of the Mahasamnipata Sutra

At that time, the Buddha said to the Fire Flower Vaisravana Heavenly King: 'O noble man! You should protect and support the southern quarter of this Jambudvipa (the world we live in) in the four continents. Why? Because this Jambudvipa is where all Buddhas arise, therefore you should protect it with utmost diligence. The Buddhas of the past have already taught you to protect and nurture, and the Buddhas of the future will do the same, including your sons, all your retinue, ministers, generals, Yakshas (a type of guardian deity), and Rakshasas (a type of demon), you must make them all protect it. You have ninety-one sons, who enjoy various kinds of activities, some riding elephants to patrol the ten directions, and some even riding young boys and girls to patrol the ten directions, you should also make them generate respect and faith, and jointly protect the southern quarter of Jambudvipa.'

'There are also Kumbhanda (a type of demon) ministers, who have many troops and great power. The first is named Bhanakuka, the second is named Atavaka, the third is named Bhataka, the fourth is named Suchiloma, the fifth is named Asimukha, the sixth is named Dhedhasiti, the seventh is named Matura, the eighth is named Dhedhanimi, the ninth is named Tilikhantaka, the tenth is named Chandana, the eleventh is named Kalakada, the twelfth is named Suchimukha, and the thirteenth is named Dhadhimukha. There are also four Kshatriyas (warriors): the first is named Vajrachakra (Diamond Wheel), the second is named Vajrajvala (Diamond Flame), the third is named Sharaloma (Arrow Hair), and the fourth is named Vayuraja (Wind King). They all have powerful troops. There are also nine Kumbhanda powerful generals who are brothers: the first is named Dandi, the second is named Upadandi, the third is named Gagasha, the fourth is named Pashu, the fifth is named Mahapashva, the sixth is named Mahodara (Big Belly), the seventh is named Hastahasta (Elephant Hand), the eighth is named Dashahasta (Ten Hands), and the ninth is named Agnihasta (Fire Hand).'

'There are also three Kumbhanda brothers: the first is named Bhuchara (Earth Walker), the second is named Girichara (Mountain Walker), and the third is named Vamachara (Left Walker).'

'There are also three Kumbhanda brothers: the first is named Krishna (Black), the second is named Lohitaksha (Red Eye), and the third is named Meghavarna (Cloud Color).'

'There are also Kumbhanda

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兄弟四人：一名、無垢；二名、無瘡疣；三名、雲天。四名大力。

「復有鳩槃茶二十六人，初名長耳、次名長乳、次名獨象、次名編髮、次名十杵、次名十目、次名孤樹、次名樂欲、次名大欲、次名木師、次名愛子、次名三鳩槃荼子、次名一切巷、次名雜色、次名彩眼、次名滿瓶、次名瓶眼、次名無病、次名芻叉、次名黃髮、次名多茶叉、次名叉叉、次名縷綖、次名啖蠅、次名馬水、次名啖髓。斯等鳩槃茶大力軍將，有大勢力多有兵眾，汝亦應令得生敬信，共護閻浮提南方第四分。

「復有十六諸天神王，初名雜止、次名雜發、次名芬陀利、次名妙光、次名火光、次名獨闇、次名多闇、次名斑駁、次名月尊、次名眾雜、次名夜暮、次名欺𣣋、次名不欺𣣋、次名惡抧、次名婆蘇抧，次名他不勝。斯等十六諸天神王，有多兵眾大有勢力，汝亦應令得生敬信。共護閻浮提南方第四分。

「南方有塔名善安住，過去諸佛諸仙賢聖曾於彼住見四聖諦。南方有山名曰善現，過去諸佛諸賢聖眾亦于彼住見四聖諦。南方復有三曜七宿三天童女，汝亦應令正行於世，共護閻浮提南方第四分。

「南方復有天、龍、夜叉、羅剎、乾闥婆、鳩槃茶、阿修羅、迦樓羅、緊那羅、摩睺羅伽、餓鬼、毗舍遮、富單那、迦

【現代漢語翻譯】 現代漢語譯本 有四兄弟：第一位名叫無垢（沒有污垢），第二位名叫無瘡疣（沒有瘡和疣），第三位名叫雲天（像云一樣在天空），第四位名叫大力（擁有強大的力量）。 還有二十六位鳩槃茶（一種鬼神）: 第一位名叫長耳，第二位名叫長乳，第三位名叫獨象，第四位名叫編髮，第五位名叫十杵，第六位名叫十目，第七位名叫孤樹，第八位名叫樂欲，第九位名叫大欲，第十位名叫木師，第十一位名叫愛子，第十二位名叫三鳩槃荼子，第十三位名叫一切巷，第十四位名叫雜色，第十五位名叫彩眼，第十六位名叫滿瓶，第十七位名叫瓶眼，第十八位名叫無病，第十九位名叫芻叉，第二十位名叫黃髮，第二十一位名叫多茶叉，第二十二位名叫叉叉，第二十三位名叫縷綖，第二十四位名叫啖蠅，第二十五位名叫馬水，第二十六位名叫啖髓。這些鳩槃茶都是大力將領，擁有強大的力量和眾多的部下，你也應該讓他們對佛法產生敬信，共同守護閻浮提（我們所居住的世界）南方的四分之一區域。 還有十六位天神王：第一位名叫雜止，第二位名叫雜發，第三位名叫芬陀利（白蓮花），第四位名叫妙光，第五位名叫火光，第六位名叫獨闇，第七位名叫多闇，第八位名叫斑駁，第九位名叫月尊，第十位名叫眾雜，第十一位名叫夜暮，第十二位名叫欺𣣋，第十三位名叫不欺𣣋，第十四位名叫惡抧，第十五位名叫婆蘇抧，第十六位名叫他不勝。這十六位天神王，擁有眾多的部下和強大的力量，你也應該讓他們對佛法產生敬信，共同守護閻浮提南方的四分之一區域。 南方有一座塔，名叫善安住，過去的諸佛、諸仙、賢聖曾在此居住，並在此證悟四聖諦（苦、集、滅、道）。南方有一座山，名叫善現，過去的諸佛、諸賢聖眾也曾在此居住，並在此證悟四聖諦。南方還有三曜（日、月、星）七宿（二十八星宿中的七個）三天童女，你也應該讓他們在世間正行，共同守護閻浮提南方的四分之一區域。 南方還有天、龍、夜叉（一種鬼神）、羅剎（一種惡鬼）、乾闥婆（天上的樂神）、鳩槃茶、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）、餓鬼、毗舍遮（一種食人鬼）、富單那（一種臭鬼）、迦

【English Translation】 English version There were four brothers: the first named 'Immaculate' (without blemish), the second named 'Without Sores' (without sores and warts), the third named 'Cloud Sky' (like clouds in the sky), and the fourth named 'Great Strength' (possessing great power). There were also twenty-six Kumbhandas (a type of spirit): the first named 'Long Ears', the second named 'Long Nipples', the third named 'Single Elephant', the fourth named 'Braided Hair', the fifth named 'Ten Pestles', the sixth named 'Ten Eyes', the seventh named 'Lonely Tree', the eighth named 'Desire for Pleasure', the ninth named 'Great Desire', the tenth named 'Carpenter', the eleventh named 'Beloved Child', the twelfth named 'Three Kumbhanda Children', the thirteenth named 'All Alleys', the fourteenth named 'Various Colors', the fifteenth named 'Colorful Eyes', the sixteenth named 'Full Bottle', the seventeenth named 'Bottle Eyes', the eighteenth named 'Without Sickness', the nineteenth named 'Straw Fork', the twentieth named 'Yellow Hair', the twenty-first named 'Many Tea Forks', the twenty-second named 'Fork Fork', the twenty-third named 'Threaded Line', the twenty-fourth named 'Fly Eater', the twenty-fifth named 'Horse Water', and the twenty-sixth named 'Marrow Eater'. These Kumbhandas are all great generals, possessing great power and many subordinates. You should also cause them to develop faith in the Dharma and jointly protect the southern quarter of Jambudvipa (the world we inhabit). There were also sixteen divine kings: the first named 'Mixed Stop', the second named 'Mixed Hair', the third named 'Pundarika' (white lotus), the fourth named 'Wonderful Light', the fifth named 'Fire Light', the sixth named 'Single Darkness', the seventh named 'Many Darkness', the eighth named 'Mottled', the ninth named 'Moon Venerable', the tenth named 'Various Mixtures', the eleventh named 'Night Dusk', the twelfth named 'Deceiving', the thirteenth named 'Not Deceiving', the fourteenth named 'Evil Search', the fifteenth named 'Vasuki', and the sixteenth named 'He Who Cannot Be Defeated'. These sixteen divine kings have many subordinates and great power. You should also cause them to develop faith in the Dharma and jointly protect the southern quarter of Jambudvipa. In the south, there is a stupa named 'Well-Abiding', where past Buddhas, immortals, and sages resided and realized the Four Noble Truths (suffering, origin, cessation, path). In the south, there is a mountain named 'Well-Appearing', where past Buddhas and sages also resided and realized the Four Noble Truths. In the south, there are also the three luminaries (sun, moon, stars), the seven constellations (seven of the twenty-eight constellations), and three celestial maidens. You should also cause them to act righteously in the world and jointly protect the southern quarter of Jambudvipa. In the south, there are also Devas, Nagas, Yakshas (a type of spirit), Rakshasas (a type of demon), Gandharvas (celestial musicians), Kumbhandas, Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kinnaras (a type of singing god), Mahoragas (a type of great serpent god), Pretas (hungry ghosts), Pisacas (a type of flesh-eating ghost), Putanas (a type of foul-smelling ghost), and Ka

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吒富單那住汝南方無所屬者，我當於後分布安置隨其國土，亦令汝等護持養育。」爾時，火華毗樓勒叉天王白佛言：「世尊！如是，如是。大德婆伽婆！過去諸佛已曾囑我教令安置，亦為過去諸天神仙教我安置護持閻浮提南方第四分，如今世尊亦教安置。我當頂受護持養育，我及眷屬大臣軍將亦復護持養育佛法，乃至於三惡趣皆悉休息，於三善道增長盈滿。」

爾時，火花毗樓勒叉天王眷屬、剎多羅等，大臣、輔佐、鳩槃、大將、男夫婦女、童男童女，彼等皆悉從坐而起，向佛合掌頂禮佛足，而白佛言：「世尊！我等今于導師世尊得生深信尊重敬仰得未曾有，法寶僧寶亦生深信尊重敬仰得未曾有。大德婆伽婆！我等從今精勤養育護持閻浮提南方第四分，乃至令佛正法久住熾然，惡道休息善道盈滿。」

佛言：「善哉，善哉！妙丈夫！」乃至一切諸來大眾、天人、乾闥婆咸共贊言：「善哉，善哉！」

爾時，世尊欲重明此義而說偈言：

「佛告毗樓勒，　　大臣鳩槃茶： 　過去佛教汝，　　護持于南方， 　古昔諸天仙，　　亦教汝安置， 　熾然正法朋，　　遮障惡眾生。 　導師今告汝，　　令我法熾然， 　當受我寄付，　　如來正法眼。 　熾然三寶種，　　三種精氣增， 　飲食眾味

【現代漢語翻譯】 現代漢語譯本：佛陀對吒富單那（一種鬼神）說：『你住在南方，沒有固定的歸屬，我將在之後根據各個國土的情況來分配安置你們，也會讓你們護持和養育眾生。』當時，火華毗樓勒叉天王（四大天王之一，南方增長天王）對佛說：『世尊，正是如此，正是如此。大德婆伽婆（佛的尊稱）！過去的諸佛也曾囑咐我教導安置，過去的諸天神仙也教導我安置和護持閻浮提（我們所居住的這個世界）南方的第四部分，如今世尊也教導我安置。我將頂戴接受，護持和養育眾生，我和我的眷屬、大臣、將領也會護持和養育佛法，乃至使三惡道（地獄、餓鬼、畜生）都得以休息，三善道（天、人、阿修羅）增長充滿。』 當時，火花毗樓勒叉天王的眷屬、剎多羅（一種神）、大臣、輔佐、鳩槃（一種鬼神）、大將、男夫婦女、童男童女，他們都從座位上站起來，向佛合掌，頂禮佛足，對佛說：『世尊！我們今天對導師世尊生起了深深的信仰、尊重和敬仰，得到了前所未有的體驗，對法寶和僧寶也生起了深深的信仰、尊重和敬仰，得到了前所未有的體驗。大德婆伽婆！我們從今以後將精勤地養育和護持閻浮提南方的第四部分，乃至使佛的正法長久住世，興盛熾熱，使惡道休息，善道充滿。』 佛說：『好啊，好啊！妙丈夫！』乃至所有前來參加法會的大眾、天人、乾闥婆（一種天神）都一起讚歎說：『好啊，好啊！』 當時，世尊爲了重申這個意義，說了偈語： 『佛告毗樓勒（南方增長天王），大臣鳩槃茶（一種鬼神）： 過去的佛陀教導你，護持于南方， 古老的諸天仙，也教導你安置， 使正法興盛，遮擋惡眾生。 導師現在告訴你，使我的法興盛， 應當接受我的囑託，如來正法眼。 使三寶的種子興盛，三種精氣增長， 飲食眾味』

【English Translation】 English version: The Buddha said to 吒富單那 (a type of ghost): 'You dwell in the south without a fixed abode. I will later distribute and settle you according to the various lands, and I will also have you protect and nurture beings.' At that time, the Heavenly King Virudhaka (one of the Four Heavenly Kings, the Southern Guardian King) said to the Buddha: 'World Honored One, it is so, it is so. Great Virtuous Bhagavan (a respectful title for the Buddha)! The Buddhas of the past have also instructed me to teach and settle, and the heavenly immortals of the past have also taught me to settle and protect the southern fourth part of Jambudvipa (the world we live in). Now, the World Honored One also instructs me to settle. I will accept this with reverence, protect and nurture beings. I and my retinue, ministers, and generals will also protect and nurture the Dharma, even to the point that the three evil realms (hell, hungry ghosts, and animals) will be at rest, and the three good realms (heaven, humans, and asuras) will increase and be filled.' At that time, the retinue of the Heavenly King Virudhaka, 剎多羅 (a type of deity), ministers, assistants, 鳩槃 (a type of ghost), generals, men and women, boys and girls, all rose from their seats, joined their palms towards the Buddha, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! Today, we have developed deep faith, respect, and reverence for the Teacher, the World Honored One, and have gained an unprecedented experience. We have also developed deep faith, respect, and reverence for the Dharma Jewel and the Sangha Jewel, and have gained an unprecedented experience. Great Virtuous Bhagavan! From now on, we will diligently nurture and protect the southern fourth part of Jambudvipa, even to the point that the Buddha's true Dharma will abide long in the world, flourish and be fervent, that the evil realms will be at rest, and the good realms will be filled.' The Buddha said: 'Excellent, excellent! Noble men!' And all the assembled masses, devas, and gandharvas (a type of celestial being) together praised, saying: 'Excellent, excellent!' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Buddha told Virudhaka (the Southern Guardian King), Minister Kumbhanda (a type of ghost): The Buddhas of the past taught you, to protect the south, The ancient heavenly immortals, also taught you to settle, To make the true Dharma flourish, and block evil beings. The Teacher now tells you, to make my Dharma flourish, You should accept my entrustment, the Tathagata's eye of true Dharma. To make the seeds of the Three Jewels flourish, the three essences increase, Food and various flavors'

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藥，　　膏澤豐可樂。 　住法諸比丘，　　乃至無積聚， 　應當護養育，　　令無所乏少， 　亦護彼施主，　　財命樂富慧， 　五事常饒益，　　悉令得增長。 　正行諸宿曜，　　星辰歲四時， 　令竭三惡趣，　　善道皆盈滿。」

大集經月藏分第十二毗樓博叉天王品第十三

爾時，佛告栴檀華毗樓博叉天王言：「妙丈夫！此四天下閻浮提界西方第四分，汝應護持。何以故？此閻浮提諸佛興處，是故汝應最上護持。過去諸佛已曾教汝護持養育，未來諸佛亦復如是，並及汝子大臣眷屬亦令護持。汝有九十一子，樂種種行如上所說。

「復有諸龍、大臣、兵眾有大勢力：一名、師子；二名、師子發；三名、自在；四名、黃頭；五名、黃鼬；六名、赤目；七名、瞿耽摩；八名、山水。乃至復有四剎多羅：一名、鴦瞿；二名、朚瞿；三名、儚(亡曾反)伽叉；四名、阇叉附。

「乃至復有諸龍軍將，有大勢力常將兵眾，初名難陀、次名憂波難陀、次名善現、次名阿那婆達多、次名和修吉、次名善建立、次名天齒、次名得叉迦、次名婆樓那、次名婆娑婆、次名阿樓那、次名侯樓荼、次名冰伽羅、次名生伽羅、次名功德、次名妙德、次名功德滿、次名虛妄行、次名波賒、次名摩訶波賒、次名

【現代漢語翻譯】 現代漢語譯本 藥物，如同甘美的膏澤般令人喜悅。 安住于佛法的諸位比丘，乃至沒有積蓄， 應當受到保護和供養，使他們不缺乏任何所需， 也應保護那些佈施者，使他們財富、生命、快樂和智慧， 這五種方面常常得到饒益，都能夠增長。 愿正行運轉的星宿，星辰和四季， 使三惡道枯竭，善道充滿。

《大集經》月藏分第十二 毗樓博叉天王品第十三

這時，佛陀告訴栴檀華毗樓博叉天王（Virupaksa，四大天王之一，西方守護神）說：『妙丈夫！這四天下閻浮提（Jambudvipa，我們所居住的世界）的西方第四部分，你應該守護。為什麼呢？因為這閻浮提是諸佛出現的地方，所以你應當盡力守護。過去的諸佛已經教導你守護和供養，未來的諸佛也會如此，包括你的兒子、大臣和眷屬也要讓他們守護。你有九十一個兒子，他們都樂於實踐如上所說的各種修行。』

『還有諸龍、大臣、兵眾，他們有強大的力量：第一位名叫師子（Simha，獅子）；第二位名叫師子發（Simhakesa，獅子的毛髮）；第三位名叫自在（Svatantra，自由）；第四位名叫黃頭（Pitashirsha，黃色的頭）；第五位名叫黃鼬（Pitavisha，黃色的鼬）；第六位名叫赤目（Raktaksha，紅色的眼睛）；第七位名叫瞿曇摩（Gautama，佛陀的姓氏）；第八位名叫山水（Shailodaka，山中的水）。乃至還有四位剎多羅（Kshatriya，武士）：第一位名叫鴦瞿（Angu）；第二位名叫朚瞿（Hangu）；第三位名叫儚伽叉（Mangaksa）；第四位名叫阇叉附（Jaksaputa）。』

『乃至還有諸龍軍將，他們有強大的力量，常常率領軍隊：第一位名叫難陀（Nanda，歡喜）；第二位名叫憂波難陀（Upananda，歡喜的近鄰）；第三位名叫善現（Sudarsana，美好的顯現）；第四位名叫阿那婆達多（Anavatapta，無熱惱）；第五位名叫和修吉（Vasuki，蛇王）；第六位名叫善建立（Supratisthita，善於建立）；第七位名叫天齒（Divyadanta，天上的牙齒）；第八位名叫得叉迦（Taksaka，雕刻者）；第九位名叫婆樓那（Varuna，水神）；第十位名叫婆娑婆（Vasava，統治者）；第十一位名叫阿樓那（Aruna，黎明）；第十二位名叫侯樓荼（Rauruda，恐怖）；第十三位名叫冰伽羅（Pingala，棕色）；第十四位名叫生伽羅（Sangala，結合）；第十五位名叫功德（Guna，功德）；第十六位名叫妙德（Suguna，美好的功德）；第十七位名叫功德滿（Gunapurna，功德圓滿）；第十八位名叫虛妄行（Mithyachara，虛妄的行為）；第十九位名叫波賒（Pasa，繩索）；第二十位名叫摩訶波賒（Mahapasa，大繩索）。』

【English Translation】 English version Medicines, like sweet ointments, bring joy. Monks abiding in the Dharma, even without possessions, Should be protected and supported, ensuring they lack nothing, Also protect those who give, so their wealth, life, happiness, and wisdom, These five aspects are always benefited and can grow. May the rightly moving constellations, stars, and four seasons, Cause the three evil realms to be exhausted, and the good paths to be filled.

The Great Collection Sutra, Moon Treasury Section, Twelfth, Virupaksa Heavenly King Chapter, Thirteenth

At that time, the Buddha said to Candana Flower Virupaksa (Virupaksa, one of the Four Heavenly Kings, guardian of the West) Heavenly King: 'Excellent man! You should protect the western fourth part of this Jambudvipa (the world we live in) in the four continents. Why? Because this Jambudvipa is where all Buddhas arise, therefore you should protect it with utmost care. The Buddhas of the past have already taught you to protect and support, and the Buddhas of the future will do the same, including your sons, ministers, and relatives, you should also make them protect. You have ninety-one sons, who are all happy to practice the various practices as mentioned above.'

'There are also dragons, ministers, and soldiers with great power: the first is named Simha (lion); the second is named Simhakesa (lion's mane); the third is named Svatantra (freedom); the fourth is named Pitashirsha (yellow head); the fifth is named Pitavisha (yellow weasel); the sixth is named Raktaksha (red eyes); the seventh is named Gautama (Buddha's surname); the eighth is named Shailodaka (mountain water). And there are four Kshatriyas (warriors): the first is named Angu; the second is named Hangu; the third is named Mangaksa; the fourth is named Jaksaputa.'

'And there are also dragon generals, who have great power and always lead troops: the first is named Nanda (joy); the second is named Upananda (joy's neighbor); the third is named Sudarsana (beautiful appearance); the fourth is named Anavatapta (without heat); the fifth is named Vasuki (serpent king); the sixth is named Supratisthita (well-established); the seventh is named Divyadanta (heavenly teeth); the eighth is named Taksaka (carver); the ninth is named Varuna (water god); the tenth is named Vasava (ruler); the eleventh is named Aruna (dawn); the twelfth is named Rauruda (terror); the thirteenth is named Pingala (brown); the fourteenth is named Sangala (union); the fifteenth is named Guna (merit); the sixteenth is named Suguna (beautiful merit); the seventeenth is named Gunapurna (full of merit); the eighteenth is named Mithyachara (false conduct); the nineteenth is named Pasa (rope); the twentieth is named Mahapasa (great rope).'

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禪那、次名宅施、次名海施、次名閻浮施、次名睒婆羅、次名善臂、次名蘇摩那、次名日光、次名月光、次名月眼、次名栴檀、次名妙賢、次名妙耳、次名質多羅、次名施色、次名頞支、次名牟真鄰陀、次名藍浮羅、次名迦那迦、次名象耳、次名般籌迦、次名聲佉、次名伊羅缽、次名阿波羅邏、次名那羅達、次名憂波那羅、次名尸利迦、次名庵羅提他、次名婆稚子、次名提到羅吒、次名瞻波、次名瞿曇摩、次名般遮梨、次名項力、次名黚(九嚴反)婆利、次名毗摩、次名山臂、次名恒伽、次名辛頭、次名博叉、次名私陀斯，如是等六十一龍，皆是汝之大力軍將。

「乃至西方十六天神，亦有兵眾有大勢力，初名薩沙婆帝、次名西賒婆帝、次名耶輸陀羅、次名耶賒跋帝、次名郁伽摩、次名第一善、次名善覺、次名善起、次名闡陀、次名毗闡陀、次名離垢、次名毗樓茶、次名牛仙、次名瞻婆迦、次名優樓阇、次名迦迦吒誓。

「乃至西方有塔名曰極雨，乃至有山名曰香風，乃至有山名眾色重閣，乃至西方復有三曜七宿三天童女，皆令正行共護閻浮提西方第四分。西方所有諸天、龍鬼乃至迦吒富單那等住汝西方無所屬者，我當於後分布安置隨其國土亦令汝等護持養育。」

爾時，栴檀華毗樓博叉天王，作

【現代漢語翻譯】 現代漢語譯本：禪那（Dhyana）、其次名為宅施（Taksha）、其次名為海施（Hai Shi）、其次名為閻浮施（Yanfu Shi）、其次名為睒婆羅（Shanpoluo）、其次名為善臂（Shanbi）、其次名為蘇摩那（Sumona）、其次名為日光（Riguang）、其次名為月光（Yueguang）、其次名為月眼（Yueyan）、其次名為栴檀（Zhan Tan）、其次名為妙賢（Miaoxian）、其次名為妙耳（Miaoer）、其次名為質多羅（Zhi Duoluo）、其次名為施色（Shise）、其次名為頞支（E Zhi）、其次名為牟真鄰陀（Mou Zhen Lin Tuo）、其次名為藍浮羅（Lan Fu Luo）、其次名為迦那迦（Jia Na Jia）、其次名為象耳（Xiang Er）、其次名為般籌迦（Ban Chou Jia）、其次名為聲佉（Sheng Qu）、其次名為伊羅缽（Yi Luo Bo）、其次名為阿波羅邏（A Bo Luo Luo）、其次名為那羅達（Naluoda）、其次名為憂波那羅（You Bo Na Luo）、其次名為尸利迦（Shi Li Jia）、其次名為庵羅提他（An Luo Ti Ta）、其次名為婆稚子（Po Zhi Zi）、其次名為提到羅吒（Ti Dao Luo Zha）、其次名為瞻波（Zhan Bo）、其次名為瞿曇摩（Ju Tan Mo）、其次名為般遮梨（Ban Zhe Li）、其次名為項力（Xiang Li）、其次名為黚婆利（Qian Po Li）、其次名為毗摩（Pi Mo）、其次名為山臂（Shan Bi）、其次名為恒伽（Heng Jia）、其次名為辛頭（Xin Tou）、其次名為博叉（Bo Cha）、其次名為私陀斯（Si Tuo Si），像這樣等六十一條龍，都是您的大力將領。 乃至西方十六天神，也有兵眾，有大勢力，最初名為薩沙婆帝（Sasha Bodhi）、其次名為西賒婆帝（Xi She Bodhi）、其次名為耶輸陀羅（Yeshu Tuoluo）、其次名為耶賒跋帝（Yesha Bodi）、其次名為郁伽摩（Yu Jia Mo）、其次名為第一善（Diyi Shan）、其次名為善覺（Shanjue）、其次名為善起（Shanqi）、其次名為闡陀（Chan Tuo）、其次名為毗闡陀（Pi Chan Tuo）、其次名為離垢（Ligou）、其次名為毗樓茶（Pi Lou Cha）、其次名為牛仙（Niuxian）、其次名為瞻婆迦（Zhan Po Jia）、其次名為優樓阇（You Lou She）、其次名為迦迦吒誓（Jia Jia Ta Shi）。 乃至西方有塔名為極雨，乃至有山名為香風，乃至有山名為眾色重閣，乃至西方又有三曜七宿三天童女，都令其正行，共同守護閻浮提（Jambudvipa）西方第四部分。西方所有諸天、龍、鬼乃至迦吒富單那（Katakaputana）等，住在您西方沒有所屬的，我將在以後分佈安置，根據他們的國土，也讓你們護持養育。 當時，栴檀華毗樓博叉（Virupaksa）天王，作

【English Translation】 English version: Dhyana, next named Taksha, next named Hai Shi, next named Yanfu Shi, next named Shanpoluo, next named Shanbi, next named Sumona, next named Riguang, next named Yueguang, next named Yueyan, next named Zhan Tan, next named Miaoxian, next named Miaoer, next named Zhi Duoluo, next named Shise, next named E Zhi, next named Mou Zhen Lin Tuo, next named Lan Fu Luo, next named Jia Na Jia, next named Xiang Er, next named Ban Chou Jia, next named Sheng Qu, next named Yi Luo Bo, next named A Bo Luo Luo, next named Naluoda, next named You Bo Na Luo, next named Shi Li Jia, next named An Luo Ti Ta, next named Po Zhi Zi, next named Ti Dao Luo Zha, next named Zhan Bo, next named Ju Tan Mo, next named Ban Zhe Li, next named Xiang Li, next named Qian Po Li, next named Pi Mo, next named Shan Bi, next named Heng Jia, next named Xin Tou, next named Bo Cha, next named Si Tuo Si, these sixty-one dragons are all your powerful generals. Even the sixteen gods of the West also have troops and great power. The first is named Sasha Bodhi, the second is named Xi She Bodhi, the third is named Yeshu Tuoluo, the fourth is named Yesha Bodi, the fifth is named Yu Jia Mo, the sixth is named Diyi Shan, the seventh is named Shanjue, the eighth is named Shanqi, the ninth is named Chan Tuo, the tenth is named Pi Chan Tuo, the eleventh is named Ligou, the twelfth is named Pi Lou Cha, the thirteenth is named Niuxian, the fourteenth is named Zhan Po Jia, the fifteenth is named You Lou She, and the sixteenth is named Jia Jia Ta Shi. Even in the West, there is a pagoda named 'Extreme Rain', even a mountain named 'Fragrant Wind', even a mountain named 'Multicolor Pavilion', and even in the West, there are three luminaries, seven constellations, and three celestial maidens, all of whom are to act righteously and jointly protect the fourth part of the West of Jambudvipa. All the gods, dragons, ghosts, and even Katakaputana in the West who reside in your West without belonging, I will distribute and arrange them later, according to their countries, and also have you protect and nurture them. At that time, the heavenly king Virupaksa of Sandalwood Flower, made

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如是言：「大德婆伽婆！過去諸佛已曾如是教我安置護持養育此閻浮提西方第四分，如今世尊教我安置等無有異。我今佛前深受教敕護持西方諸佛正法，乃至善道皆令盈滿。」

爾時，毗樓博叉復于佛前而說偈言：

「毗樓博叉王，　　共諸龍臣言： 　過去佛天仙，　　敕我護西方， 　並諸龍軍眾，　　遮障惡眾生， 　斗亂諸病疫，　　汝應令休息， 　增長三精氣，　　及護我法眼。 　住法諸比丘，　　少欲無積聚， 　護持增壽命，　　及色力樂瞻。 　如是天人師，　　今悉向我說， 　深信佛所敕，　　我今頂戴受， 　護持三寶種，　　熾然正法眼， 　住法諸聲聞，　　我等當護持。 　共諸龍軍眾，　　除諸不善法， 　遮障惡眾生，　　令彼悉休息。 　華果藥豐饒，　　膏澤眾味具， 　令諸剎利王，　　敬信佛正法。 　毗舍及首陀，　　龍神夜叉眾， 　我令彼得信，　　深敬佛所說。 　護持在閑林，　　少欲無積聚， 　正行諸宿曜，　　星辰歲四時， 　令竭三惡趣，　　善道皆盈滿。」

大集經月藏分第十二毗沙門天王品第十四

爾時，佛告拘鞞羅毗沙門天王言：「妙丈夫！此四天下閻浮提界北方第四分，汝應護持。何以故？此閻浮提諸佛興處，是故汝

【現代漢語翻譯】 現代漢語譯本 他這樣說道：『尊敬的婆伽婆（Bhagavan，佛的尊稱）！過去的諸佛也曾這樣教導我，安置、護持、養育這閻浮提（Jambudvipa，我們所居住的這個世界）的西方第四部分，如今世尊（佛陀）教導我安置的方式也完全一樣。我現在在佛前，深深領受教誨，護持西方諸佛的正法，乃至使善道都充滿。』 當時，毗樓博叉（Virupaksa，四大天王之一，守護西方）又在佛前說了偈語： 『毗樓博叉王，和眾龍臣說：過去的佛、天仙，命令我守護西方，和所有龍軍一起，遮擋邪惡眾生，平息爭鬥、疾病和瘟疫，你們應當讓他們停止，增長精、氣、神三者，並守護我的法眼（智慧之眼）。 住在佛法的比丘們，少欲知足，沒有積蓄，護持他們，增長他們的壽命，以及容貌、力量和快樂。像這樣的天人導師（佛陀），現在都向我說了，我深信佛的教誨，現在我頂戴接受，護持三寶的種子，使正法之眼熾盛，住在佛法的聲聞（Sravaka，佛陀的弟子），我們應當護持他們。 和所有龍軍一起，去除所有不善之法，遮擋邪惡眾生，讓他們都停止作惡。使花果、藥物豐饒，油脂和各種美味充足，使所有剎帝利王（Ksatriya，古印度四大種姓之一，指武士和統治者）敬信佛的正法。 使毗舍（Vaisya，古印度四大種姓之一，指商人和農民）和首陀（Sudra，古印度四大種姓之一，指奴隸和工人），龍神和夜叉眾，讓他們都得到信仰，深深敬重佛所說的話。 護持那些在閑靜的樹林中修行，少欲知足，沒有積蓄的人，使正行諸宿曜（星宿）的執行，星辰和四季都正常，使三惡道（地獄、餓鬼、畜生）枯竭，善道都充滿。』 《大集經》月藏分第十二 毗沙門天王品第十四 當時，佛告訴拘鞞羅（Kubera，財神）毗沙門天王（Vaisravana，四大天王之一，守護北方）說：『妙丈夫！這四天下（指我們所居住的世界）閻浮提的北方第四部分，你應當護持。為什麼呢？因為這閻浮提是諸佛興起的地方，所以你應當護持。』

【English Translation】 English version He spoke thus: 『Great Lord Bhagavan! The Buddhas of the past also taught me in this way to settle, protect, and nurture the western fourth part of this Jambudvipa (the world we live in), and now the World Honored One (Buddha) teaches me to settle in the same way. Now, before the Buddha, I deeply receive the teachings, protect the true Dharma of the Buddhas of the West, and even make the paths of goodness full.』 At that time, Virupaksa (one of the Four Heavenly Kings, guardian of the West) again spoke in verse before the Buddha: 『King Virupaksa, speaking to all the dragon ministers: The Buddhas and celestial beings of the past commanded me to protect the West, and together with all the dragon armies, to block evil beings, to quell strife, disease, and plagues, you should make them cease, increase the three essences of spirit, energy, and mind, and protect my Dharma eye (eye of wisdom). The Bhikkhus (monks) who dwell in the Dharma, with few desires and contentment, without accumulation, protect them, increase their lifespan, as well as their appearance, strength, and joy. Such a teacher of gods and men (Buddha), has now spoken to me, I deeply believe in the Buddha's teachings, now I accept them with reverence, protect the seeds of the Three Jewels, make the eye of the true Dharma flourish, the Sravakas (disciples of the Buddha) who dwell in the Dharma, we should protect them. Together with all the dragon armies, remove all unwholesome dharmas, block evil beings, and make them all cease their evil deeds. Make flowers, fruits, and medicines abundant, oils and all kinds of delicacies plentiful, and make all the Ksatriya kings (one of the four castes in ancient India, referring to warriors and rulers) respect and believe in the true Dharma of the Buddha. Make the Vaisyas (one of the four castes in ancient India, referring to merchants and farmers) and Sudras (one of the four castes in ancient India, referring to slaves and workers), the dragon gods and Yaksha hosts, all gain faith, and deeply respect what the Buddha has said. Protect those who practice in quiet forests, with few desires and contentment, without accumulation, make the movements of the constellations and stars, the stars and the four seasons normal, make the three evil realms (hell, hungry ghosts, animals) wither, and the paths of goodness be full.』 The Great Collection Sutra, Moon Treasury Section, Twelfth, Chapter Fourteen, The Heavenly King Vaisravana At that time, the Buddha said to Kubera (god of wealth) Vaisravana (one of the Four Heavenly Kings, guardian of the North): 『Good man! You should protect the northern fourth part of this Jambudvipa of the four worlds (referring to the world we live in). Why? Because this Jambudvipa is the place where the Buddhas arise, therefore you should protect it.』

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應最上護持。過去諸佛已曾教汝護持養育，未來諸佛亦復如是，並及汝子、大臣、眷屬、夜叉、毗舍遮皆令護持。汝有九十一子，樂種種行，彼或乘象遊行十方，或復乘馬，或復乘駝，或乘特牛，或乘羖羊，或乘白羊，或復乘龍，或復乘鳥，或乘男夫，或乘婦女，或乘童男，或乘童女，遊行十方，汝亦應令得生敬信，共護閻浮提北方第四分。

「復有夜叉大臣大力軍將，初名無病、次名吉祥、次名安隱、次名成利、次名他不勝、次名滿愿、次名豐饒、次名歡喜、次名水盡(丹蓋)、次名南浮沙度、次名電光、次名火光、次名水眼、次名郁伽、次名好耳、次名攝受，斯等夜叉是汝大臣大力軍將，應令彼等得生敬信，共護閻浮提北方第四分。

「復有四大剎多羅：一名、長目；二名、長面；三名、坐甕；四名、花杖。斯等剎多羅皆是汝之大力軍將，汝亦應令得生敬信，共護閻浮提北方第四分。

「復有夜叉大力軍將，常將兵眾，初名因陀羅、次名蘇摩、次名婆樓那、次名婆阇波帝、次名婆羅波阇、次名伊奢那、次名勝欲、次名栴檀、次名尼干吒、次名尼干吒迦、次名婆稚、次名摩尼遮羅、次名波尼邏、次名憂般遮迦、次名娑陀祇利、次名奚摩跋多、次名薩他、次名波羅末檀那、次名干竹迦、次名迦摩多

【現代漢語翻譯】 現代漢語譯本 應當盡力守護和扶持。過去的諸佛已經教導你守護和養育，未來的諸佛也將如此，包括你的兒子、大臣、眷屬、夜叉（一種鬼神）、毗舍遮（一種食人鬼）都要讓他們得到守護。你有九十一個兒子，他們喜歡各種各樣的出行方式，他們有的乘坐大象，有的乘坐馬，有的乘坐駱駝，有的乘坐公牛，有的乘坐母羊，有的乘坐白羊，有的乘坐龍，有的乘坐鳥，有的乘坐男子，有的乘坐婦女，有的乘坐童男，有的乘坐童女，遍佈十方，你也應當讓他們生起敬信，共同守護閻浮提（我們所居住的這個世界）的北方四分之一。 還有夜叉大臣，他們是強大的將領，第一個叫無病，第二個叫吉祥，第三個叫安隱，第四個叫成利，第五個叫他不勝，第六個叫滿愿，第七個叫豐饒，第八個叫歡喜，第九個叫水盡（丹蓋），第十個叫南浮沙度，第十一個叫電光，第十二個叫火光，第十三個叫水眼，第十四個叫郁伽，第十五個叫好耳，第十六個叫攝受，這些夜叉是你的大臣和強大的將領，應當讓他們生起敬信，共同守護閻浮提的北方四分之一。 還有四大剎多羅（一種鬼神）：第一個叫長目，第二個叫長面，第三個叫坐甕，第四個叫花杖。這些剎多羅都是你的強大將領，你也應當讓他們生起敬信，共同守護閻浮提的北方四分之一。 還有夜叉大力軍將，他們常常帶領軍隊，第一個叫因陀羅（帝釋天），第二個叫蘇摩（月神），第三個叫婆樓那（水神），第四個叫婆阇波帝（眾生主），第五個叫婆羅波阇，第六個叫伊奢那（自在天），第七個叫勝欲，第八個叫栴檀，第九個叫尼干吒，第十個叫尼干吒迦，第十一個叫婆稚，第十二個叫摩尼遮羅，第十三個叫波尼邏，第十四個叫憂般遮迦，第十五個叫娑陀祇利，第十六個叫奚摩跋多，第十七個叫薩他，第十八個叫波羅末檀那，第十九個叫干竹迦，第二十個叫迦摩多

【English Translation】 English version You should uphold and protect them with utmost care. The Buddhas of the past have already taught you to protect and nurture, and the Buddhas of the future will do the same, including your sons, ministers, relatives, Yakshas (a type of spirit), and Pisachas (a type of flesh-eating demon), all of whom should be protected. You have ninety-one sons who enjoy various modes of travel. Some ride elephants, some ride horses, some ride camels, some ride bulls, some ride ewes, some ride rams, some ride dragons, some ride birds, some ride men, some ride women, some ride young boys, and some ride young girls, traveling in all directions. You should also cause them to develop faith and respect, and together protect the northern quarter of Jambudvipa (the world we inhabit). There are also Yaksha ministers, powerful generals. The first is named 'No Sickness', the second is named 'Auspicious', the third is named 'Peaceful', the fourth is named 'Accomplishment', the fifth is named 'Invincible', the sixth is named 'Fulfillment', the seventh is named 'Abundant', the eighth is named 'Joyful', the ninth is named 'Water Exhausted (Dan Gai)', the tenth is named 'South Floating Sand Degree', the eleventh is named 'Lightning', the twelfth is named 'Fire Light', the thirteenth is named 'Water Eye', the fourteenth is named 'Ugra', the fifteenth is named 'Good Ear', and the sixteenth is named 'Receptive'. These Yakshas are your ministers and powerful generals. You should cause them to develop faith and respect, and together protect the northern quarter of Jambudvipa. There are also four great Kshatras (a type of spirit): the first is named 'Long Eyes', the second is named 'Long Face', the third is named 'Sitting Pot', and the fourth is named 'Flower Staff'. These Kshatras are all your powerful generals. You should also cause them to develop faith and respect, and together protect the northern quarter of Jambudvipa. There are also Yaksha powerful generals who constantly lead troops. The first is named Indra (the king of gods), the second is named Soma (the moon god), the third is named Varuna (the god of water), the fourth is named Prajapati (the lord of creatures), the fifth is named Bharapraja, the sixth is named Ishana (the lord of all), the seventh is named 'Victory Desire', the eighth is named 'Sandalwood', the ninth is named 'Nigantha', the tenth is named 'Niganthaka', the eleventh is named 'Bavachi', the twelfth is named 'Manichara', the thirteenth is named 'Panila', the fourteenth is named 'Upancaka', the fifteenth is named 'Sadagiri', the sixteenth is named 'Himavata', the seventeenth is named 'Satha', the eighteenth is named 'Paramardana', the nineteenth is named 'Kanjuka', and the twentieth is named 'Kamata'.

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卑、次名富樓那、次名佉陀利、次名瞿波利、次名祇呵知、次名阿吒迦、次名阿吒薄拘、次名那羅提、次名那羅邏擔、次名禪那梨沙婆、次名質多羅迦、次名質多斯那、次名施婆利、次名涅伽多、次名長牟、次名摩那吒、次名摩那婆、次名枲何度、次名毗盧遮那、次名伏龍、次名毗摩、次名護門、次名多摩那、次名能迷惑、次名取意、次名子男婆、次名迦吒僧叉、次名缽干沓婆、次名明月、次名阿婆娑婆、次名三牟達羅、次名牛仙，斯等五十夜叉軍將，皆是汝之大力軍眾受汝教敕，汝亦應令得生敬信，共護閻浮提北方第四分。

「復有十六諸天神王，初名伊荼、次名鞞荼、次名那荼、次名天蓮花、次名缽陀摩跋帝、次名黟(一兮反)干絺多、次名摩訶軍阇、次名阿奚多、次名奚多奢耶、次名毗樓稚、次名憂波羅、次名月、次名如月、次名婆樓那、次名三波帝，斯等十六諸天神王亦有大力有多軍眾，汝亦應令得生敬信，共護閻浮提北方第四分。

「北方有塔名尸佉利，過去諸佛諸仙賢聖依彼住處見四聖諦。北方有山名曰申渠，日月天子所居住處，及大神力名稱鬼神所依住處。汝以彼等大精進力，共護閻浮提北方第四分。

「北方復有三曜七宿三天童女，汝亦應令正行於世，共護閻浮提北方第四分。北

【現代漢語翻譯】 現代漢語譯本：還有，他們的名字依次是富樓那（Purna），佉陀利（Khadari），瞿波利（Gopali），祇呵知（Jihaji），阿吒迦（Ataka），阿吒薄拘（Atabhoku），那羅提（Naradi），那羅邏擔（Naraladana），禪那梨沙婆（Chanarishaba），質多羅迦（Chitrakara），質多斯那（Chitasina），施婆利（Shibali），涅伽多（Niegata），長牟（Changmou），摩那吒（Manata），摩那婆（Manava），枲何度（Xihandu），毗盧遮那（Biluzhena），伏龍（Fulong），毗摩（Bima），護門（Humen），多摩那（Duomana），能迷惑（Nengmihuo），取意（Quyi），子男婆（Zinanpo），迦吒僧叉（Katasengcha），缽干沓婆（Boganpoba），明月（Mingyue），阿婆娑婆（Aposapo），三牟達羅（Sanmudaluo），牛仙（Niuxian）。這五十位夜叉軍將，都是你手下的大力軍眾，聽從你的教令。你也應當讓他們生起敬信，共同守護閻浮提的北方四分之一區域。 還有十六位天神王，他們的名字依次是伊荼（Yitu），鞞荼（Beitu），那荼（Natu），天蓮花（Tianlianhua），缽陀摩跋帝（Batuomabadi），黟干絺多（Yiganzhiduo），摩訶軍阇（Mohejunsha），阿奚多（Axiduo），奚多奢耶（Xiduosheye），毗樓稚（Bilouzhi），憂波羅（Youboluo），月（Yue），如月（Ruyue），婆樓那（Poluona），三波帝（Sanbodi）。這十六位天神王也具有強大的力量和眾多的軍隊。你也應當讓他們生起敬信，共同守護閻浮提的北方四分之一區域。 北方有一座塔，名為尸佉利（Shikhali）。過去諸佛、諸仙、賢聖都依此居住，並在此證悟四聖諦。北方有一座山，名為申渠（Shenqu），是日月天子居住的地方，也是具有大神力、名稱的鬼神所居住的地方。你應當以他們的大精進力，共同守護閻浮提的北方四分之一區域。 北方還有三曜、七宿、三位天童女。你也應當讓他們在世間正行，共同守護閻浮提的北方四分之一區域。

【English Translation】 English version: Furthermore, their names are, in order: Purna, Khadari, Gopali, Jihaji, Ataka, Atabhoku, Naradi, Naraladana, Chanarishaba, Chitrakara, Chitasina, Shibali, Niegata, Changmou, Manata, Manava, Xihandu, Biluzhena, Fulong, Bima, Humen, Duomana, Nengmihuo, Quyi, Zinanpo, Katasengcha, Boganpoba, Mingyue, Aposapo, Sanmudaluo, and Niuxian. These fifty Yaksha generals are all powerful troops under your command, obeying your orders. You should also cause them to generate faith and respect, and together protect the northern quarter of Jambudvipa. There are also sixteen divine kings, whose names are, in order: Yitu, Beitu, Natu, Tianlianhua, Batuomabadi, Yiganzhiduo, Mohejunsha, Axiduo, Xiduosheye, Bilouzhi, Youboluo, Yue, Ruyue, Poluona, and Sanbodi. These sixteen divine kings also possess great power and numerous troops. You should also cause them to generate faith and respect, and together protect the northern quarter of Jambudvipa. In the north, there is a stupa named Shikhali. Past Buddhas, immortals, and sages resided there and realized the Four Noble Truths. In the north, there is a mountain named Shenqu, the dwelling place of the Sun and Moon deities, as well as the dwelling place of powerful and renowned ghosts and spirits. You should, with their great diligence, together protect the northern quarter of Jambudvipa. In the north, there are also the three luminaries, the seven constellations, and three celestial maidens. You should also cause them to act righteously in the world, and together protect the northern quarter of Jambudvipa.

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方所有天、龍、夜叉、羅剎、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，住汝北方無所屬者，我當於後分布安置隨其國土亦令汝等護持養育。」

爾時，拘毗羅毗沙門天王白佛言：「世尊！如是，如是。大德婆伽婆！過去諸佛已曾教我令作護持安置養育此閻浮提北方第四分，我今如是深受佛教護持閻浮提北方諸佛法。」

爾時，拘毗羅毗沙門王兒及大臣剎多羅等，諸夜叉將、十六天神、一切眷屬、男夫婦女、童男童女，皆從座起，合掌向佛頂禮佛足，而白佛言：「大德婆伽婆！我及眷屬，今于佛所得生深信尊重敬仰得未曾有，法寶僧寶亦生深信尊重敬仰得未曾有。大德婆伽婆！我等從今誠心慇勤攝伏噁心諸眾生故，勤加護持此閻浮提北方第四分，我今亦與上首毗沙門王，同心護持此閻浮提北方諸佛法。」

爾時，拘毗羅毗沙門王復白佛言：「世尊！若佛弟子、比丘、比丘尼、優婆塞、優婆夷，于佛正法三業相應者，專心聽法如說修行學持戒者，若餘眾生於三寶所得敬信者，供佛施僧勤修福業者，我與眷屬皆共同心受佛寄付為作安置護持養育。若佛弟子依阿蘭若住法順法勤加修行，如犀牛角獨而無侶住于閑林，我當倍復護持養育。若有眾生，于彼閑林世尊所有修行聲聞勤修供養無所乏者，我當方

【現代漢語翻譯】 現代漢語譯本：所有居住在北方，沒有歸屬的天神、龍、夜叉（一種守護神）、羅剎（惡鬼）、鳩槃茶（甕形鬼）、餓鬼、毗舍遮（食人鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼），我將在之後根據他們的國土分佈安置，並讓他們護持養育。 這時，拘毗羅（Kubera）毗沙門天王（Vaisravana，北方守護神）對佛說：『世尊！是的，是的。大德婆伽婆（Bhagavan，佛的尊稱）！過去的諸佛曾教導我，讓我護持、安置、養育這閻浮提（Jambudvipa，人世間）的北方四分之一區域。我現在也這樣深深地接受佛教的教誨，護持閻浮提北方的諸佛法。』 這時，拘毗羅毗沙門王的兒子和大臣剎多羅（Ksatra）等，以及各位夜叉將領、十六天神、所有眷屬、男女老少，都從座位上站起來，合掌向佛頂禮佛足，對佛說：『大德婆伽婆！我和我的眷屬，現在對佛陀生起了深深的信仰、尊重和敬仰，這是前所未有的。對於法寶（Dharma，佛法）和僧寶（Sangha，僧團）也生起了深深的信仰、尊重和敬仰，這是前所未有的。大德婆伽婆！我們從今以後，誠心誠意地爲了攝伏那些心懷惡意的眾生，勤加護持這閻浮提的北方四分之一區域。我現在也和上首毗沙門王一起，同心同德地護持這閻浮提北方的諸佛法。』 這時，拘毗羅毗沙門王又對佛說：『世尊！如果佛的弟子，無論是比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），在佛的正法中身口意三業相應，專心聽法，如教修行，學習持戒；或者其他眾生對三寶（佛、法、僧）生起敬信，供養佛，佈施僧，勤修福業，我和我的眷屬都會同心同德地接受佛的囑託，為他們安置、護持和養育。如果佛的弟子住在阿蘭若（aranya，寂靜處），依法修行，精進不懈，像犀牛角一樣獨自一人住在閑林，我將更加倍地護持和養育。如果有眾生，在那些閑林中，對世尊的修行聲聞（sravaka，聽聞佛法而修行的人）勤加供養，使其無所匱乏，我將』

【English Translation】 English version: All the gods, dragons, yakshas (a type of guardian spirit), rakshasas (demons), kumbhandas (pot-shaped demons), pretas (hungry ghosts), pisacas (flesh-eating demons), putanas (foul-smelling ghosts), and kataputanas (extremely foul-smelling ghosts) who dwell in the north and have no affiliation, I will later distribute and settle them according to their lands, and also have them protect and nurture. At that time, Kubera, the Heavenly King Vaisravana (Guardian of the North), said to the Buddha: 'World Honored One! Yes, yes. Great Virtuous Bhagavan (a title for the Buddha)! The Buddhas of the past have taught me to protect, settle, and nurture this northern fourth of Jambudvipa (the human world). I now deeply accept the teachings of Buddhism in this way, protecting the Buddhadharma of the northern Jambudvipa.' At that time, the son of Heavenly King Vaisravana, Kubera, and the minister Ksatra, along with the yaksha generals, the sixteen heavenly gods, all their retinues, men and women, boys and girls, all rose from their seats, joined their palms, bowed to the Buddha's feet, and said to the Buddha: 'Great Virtuous Bhagavan! I and my retinue have now developed deep faith, respect, and reverence for the Buddha, which is unprecedented. We have also developed deep faith, respect, and reverence for the Dharma Jewel (Buddha's teachings) and the Sangha Jewel (the monastic community), which is unprecedented. Great Virtuous Bhagavan! From now on, we will sincerely and diligently subdue those beings with evil intentions, and diligently protect this northern fourth of Jambudvipa. I now also, together with the chief Vaisravana, will wholeheartedly protect the Buddhadharma of the northern Jambudvipa.' At that time, Heavenly King Vaisravana, Kubera, again said to the Buddha: 'World Honored One! If the Buddha's disciples, whether they are bhikshus (monks), bhikshunis (nuns), upasakas (laymen), or upasikas (laywomen), are in accordance with the Buddha's true Dharma in their three karmas (body, speech, and mind), listen to the Dharma attentively, practice as taught, and learn to uphold the precepts; or if other beings develop faith in the Three Jewels (Buddha, Dharma, and Sangha), make offerings to the Buddha, give alms to the Sangha, and diligently cultivate meritorious deeds, I and my retinue will wholeheartedly accept the Buddha's entrustment to settle, protect, and nurture them. If the Buddha's disciples dwell in aranyas (secluded places), practice the Dharma diligently, and live alone in the quiet forest like a rhinoceros horn, I will protect and nurture them even more. If there are beings who, in those quiet forests, diligently make offerings to the World Honored One's practicing sravakas (disciples who hear and practice the Dharma), ensuring they lack nothing, I will'

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便護持養育五事饒益。何謂為五？一者、壽命增長；二者、財增長；三者、無病增長；四者、樂增長；五者、稱譽增長。我以如是護持養育令具足故，三寶熾然佛種久住。

「若有眾生，於己境界貪求聚積無有厭足，不觀後世可怖畏事，瞋惡躁急無有慈愍，觸惱剎利種種兵仗共相戰鬥，屠割斫刺捕獵殺害，牢獄系閉謫罰擯黜，殺生偷盜乃至邪見，而與剎利作惡因緣，及婆羅門、毗舍、首陀、男夫婦女、童男童女，乃至畜生共相觸惱作惡因緣，令彼眾生迭相殺害種種劫奪，無量惡行因緣集會。我當遮障諸惡眾生，令住慈心悲心信心戒心舍心聞心慧心，令離不善安置善處，遮諸斗諍、疫病、饑饉、非時風雨，及惡霜雹，亦復遮障一切惡象、師子、虎狼、惡牛、惡馬、熊羆、鷹鷂、蚊虻、蠅蚤，亦令一切花葉、果藥、五穀滋茂眾香美味好色膩澤，皆悉可樂常令豐足。地味精氣、眾生味精氣、法醍醐味精氣，如是精氣增長。世間所有枯燥、粗澀、惡色無味、臭穢花葉果藥、不可愛樂、不中用物，我令彼等皆悉隱沒，如是地味精氣、眾生味精氣、法醍醐味精氣增長久住；以地味精氣、眾生味精氣、法醍醐味精氣增長久住故，如是佛法增長久住；以是佛法增長久住故，一切眾生生死煩惱長夜休息，得入無畏大涅槃城。以是因

【現代漢語翻譯】 現代漢語譯本 於是，我便護持養育，使他們獲得五種饒益。這五種饒益是什麼呢？第一是壽命增長；第二是財富增長；第三是無病增長；第四是快樂增長；第五是名譽增長。我通過這樣的護持養育，使他們具足這些利益，從而使三寶（佛、法、僧）興盛，佛種得以長久住世。 『如果有眾生，對於自己的慾望貪求聚積，沒有厭足，不考慮後世的可怕後果，嗔恨暴躁，沒有慈悲憐憫之心，觸犯惱怒剎帝利（統治階級），以各種兵器互相戰鬥，屠殺砍刺，捕獵殺害，關押監禁，貶謫驅逐，殺生偷盜，乃至持有邪見，從而與剎帝利結下惡緣，以及與婆羅門（祭司階級）、吠舍（商人階級）、首陀羅（奴隸階級）、男人女人、男孩女孩，乃至畜生互相觸犯惱怒，結下惡緣，使那些眾生互相殘殺，進行各種搶奪，造下無量惡行。我應當遮蔽這些作惡的眾生，使他們安住于慈悲心、信心、戒心、舍心、聞法之心和智慧之心，使他們遠離不善，安住于善處，遮止各種鬥爭、瘟疫、饑荒、非時風雨以及惡劣的霜雹，也遮止一切惡象、獅子、老虎、豺狼、惡牛、惡馬、熊羆、老鷹、蚊子、蒼蠅、跳蚤，也使一切花葉、果實、藥物、五穀茂盛，散發香氣，味道鮮美，顏色美好，油潤光澤，都令人喜愛，常保豐足。地味精氣、眾生味精氣、法醍醐味精氣，這些精氣得以增長。世間所有枯燥、粗糙、顏色難看、無味、臭穢的花葉果實藥物，以及不可愛樂、沒有用處的東西，我使它們都隱沒不見。這樣，地味精氣、眾生味精氣、法醍醐味精氣得以增長長久住世；因為地味精氣、眾生味精氣、法醍醐味精氣增長長久住世的緣故，佛法也得以增長長久住世；因為佛法增長長久住世的緣故，一切眾生的生死煩惱得以長夜休息，得以進入無畏的大涅槃城。因為這個原因』

【English Translation】 English version Then, I will protect and nurture them, providing five benefits. What are these five? First, an increase in lifespan; second, an increase in wealth; third, an increase in health; fourth, an increase in happiness; and fifth, an increase in reputation. Through such protection and nurturing, I will ensure they possess these benefits, thereby causing the Three Jewels (Buddha, Dharma, Sangha) to flourish and the Buddha's lineage to endure. 'If there are beings who, in their own realms, greedily seek to accumulate without satisfaction, disregarding the dreadful consequences of the afterlife, are filled with anger and impatience, lacking compassion and mercy, offend and provoke the Kshatriyas (ruling class), engage in mutual combat with various weapons, slaughter and stab, hunt and kill, imprison and confine, demote and exile, commit murder and theft, and even hold wrong views, thus creating evil karmic connections with the Kshatriyas, as well as with Brahmins (priestly class), Vaishyas (merchant class), Shudras (laborer class), men and women, boys and girls, and even animals, mutually offending and provoking each other, creating evil karmic connections, causing those beings to kill each other, engage in various forms of robbery, and commit countless evil deeds. I shall shield these evil beings, causing them to abide in hearts of loving-kindness, compassion, faith, discipline, generosity, learning, and wisdom, leading them away from evil and establishing them in goodness, preventing all strife, plagues, famines, untimely winds and rains, and harsh frosts and hail. I shall also shield them from all evil elephants, lions, tigers, wolves, evil cattle, evil horses, bears, eagles, mosquitoes, flies, and fleas. I will also cause all flowers, leaves, fruits, medicines, and grains to flourish, emitting fragrances, tasting delicious, having beautiful colors, and being oily and lustrous, all pleasing and abundant. The essence of earth, the essence of beings, and the essence of the Dharma's nectar will increase. All that is withered, coarse, ugly, tasteless, and foul-smelling among flowers, leaves, fruits, and medicines, as well as things that are unlovable and useless, I will cause to disappear. Thus, the essence of earth, the essence of beings, and the essence of the Dharma's nectar will increase and endure. Because the essence of earth, the essence of beings, and the essence of the Dharma's nectar increase and endure, the Buddha's Dharma will also increase and endure. Because the Buddha's Dharma increases and endures, all beings' suffering of birth and death will cease for a long night, and they will be able to enter the fearless city of Great Nirvana. Because of this reason.'

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緣，我共軍將大臣眷屬，護持閻浮提北方第四分，令佛法眼久住熾然，乃至亦令世尊弟子無所積聚住于閑林，如犀牛角獨而無侶，三業相應如救頭然，不相調弄欺𣣋斗諍。于諸眾生生慈心、悲心、愍心、信心、戒心、舍心、精進心、念心、定心、慧心。

「大德婆伽婆！我等如是令佛法眼久住世間，於三寶種熾然久住，亦令世間一切眾生不可樂事苦觸等物悉令休息，遮惡眾生建立善法，息三惡趣增三善道。若復世尊聲聞弟子，棄捨正念、棄捨思惟、棄捨正觀、棄捨讀誦及為他說，棄捨正法所修行事，營綜家業種種生具商賈，種植園林果樹，畜養奴婢、象馬、駝驢、牛羊、雞、犬豬豚、獐鹿、鷹鷂、孔雀，勤修王家所有事業，城邑事聚落事家業事，與俗交通驅使走役通致信命，貯積錢財飲食衣服稻粟繒帛。於他財物，亦復守護藏惜積聚，或復咒術，或以書畫教他自活。若如是者，我等不能護持養育。我今終不於三世佛所而故妄語犯染污罪。」

佛言：「善哉，善哉！妙丈夫！我于無量阿僧祇劫所修法眼善說正法毗尼正戒，如是勤加護持養育令久住者，則為供養三世諸佛。汝等如是，則得壽命增長、財增長、力增長、樂增長、朋黨增長、眷屬增長、宮殿增長、信增長、戒增長、聞增長、精進增長、舍增長、念

【現代漢語翻譯】 現代漢語譯本：緣起，我等將護持諸位大臣的家眷，守護閻浮提（Jambudvipa，指我們所居住的這個世界）北方第四部分，使佛法之眼長久住世，興盛熾熱，乃至也使世尊的弟子們不積聚財物，安住于寂靜的林間，如同犀牛角般獨自修行，身口意三業相應，如同救燃眉之急一般，不互相調戲、欺騙、爭鬥。對於一切眾生，生起慈悲心、憐憫心、信心、戒心、舍心、精進心、念心、定心、慧心。 大德婆伽婆（Bhagavat，佛的尊稱）！我等如此使佛法之眼長久住世，使三寶（佛、法、僧）的種子興盛熾熱，長久住世，也使世間一切眾生不再遭受不悅之事和痛苦的觸碰，遮止惡眾生，建立善法，止息三惡道（地獄、餓鬼、畜生），增長三善道（天、人、阿修羅）。如果世尊的聲聞弟子（Sravaka，聽聞佛法而修行的弟子），捨棄正念、捨棄思惟、捨棄正觀、捨棄讀誦和為他人說法，捨棄正法所修行的事，經營家業，從事各種生活用品的買賣，種植園林果樹，畜養奴婢、象、馬、駱駝、驢、牛、羊、雞、犬、豬、豚、獐、鹿、鷹、鷂、孔雀，勤修王家所有事業，城邑之事、聚落之事、家業之事，與世俗之人交往，驅使走役，傳遞書信，貯積錢財、飲食、衣服、稻穀、絲綢。對於他人的財物，也守護、珍惜、積聚，或者使用咒術，或者以書畫教他人自活。如果這樣，我等就不能護持養育。我今終不於三世佛（過去、現在、未來）前而故意妄語，犯下染污之罪。 佛說：『善哉，善哉！妙丈夫！我于無量阿僧祇劫（Asamkhya kalpa，極長的時間單位）所修的法眼，善說正法、毗尼（Vinaya，戒律）、正戒，如果你們如此勤加護持養育，使之長久住世，那就是供養三世諸佛。你們這樣做，就能得到壽命增長、財富增長、力量增長、快樂增長、朋友增長、眷屬增長、宮殿增長、信心增長、戒律增長、聞法增長、精進增長、舍心增長、念力增長、定力增長、智慧增長。』

【English Translation】 English version: By cause, we, along with the families of the great ministers, will protect the northern fourth part of Jambudvipa (the world we inhabit), ensuring that the eye of the Dharma (Buddha's teachings) remains long-lasting and flourishing. We will also ensure that the disciples of the World Honored One do not accumulate possessions, but dwell in quiet forests, practicing alone like a rhinoceros horn, with their body, speech, and mind in harmony, as if saving a burning head. They will not tease, deceive, or quarrel with each other. Towards all beings, they will generate loving-kindness, compassion, sympathy, faith, discipline, generosity, diligence, mindfulness, concentration, and wisdom. Great Virtuous Bhagavat (a respectful title for the Buddha)! We will thus ensure that the eye of the Dharma remains long-lasting in the world, that the seeds of the Three Jewels (Buddha, Dharma, Sangha) flourish and endure, and that all beings in the world are free from unpleasant events and painful experiences. We will prevent evil beings, establish good practices, cease the three evil realms (hell, hungry ghosts, animals), and increase the three good realms (gods, humans, asuras). If the Sravaka (disciples who hear and practice the teachings) disciples of the World Honored One abandon right mindfulness, abandon contemplation, abandon right view, abandon reading and teaching the Dharma to others, abandon the practices of the true Dharma, engage in household affairs, trade in various necessities, plant gardens and fruit trees, raise slaves, elephants, horses, camels, donkeys, cattle, sheep, chickens, dogs, pigs, boars, deer, stags, hawks, falcons, and peacocks, diligently pursue the affairs of the royal family, the affairs of cities, the affairs of villages, and the affairs of households, interact with worldly people, send messengers, deliver letters, and accumulate money, food, clothing, rice, and silk. They also guard, cherish, and accumulate the wealth of others, or use spells, or teach others to make a living through painting and calligraphy. If they do so, we will not be able to protect and nurture them. I will never lie intentionally before the Buddhas of the three times (past, present, and future), and commit the sin of defilement. The Buddha said: 'Excellent, excellent! Noble men! The eye of the Dharma that I have cultivated for countless Asamkhya kalpas (an extremely long period of time), the well-spoken true Dharma, Vinaya (monastic rules), and true precepts, if you diligently protect and nurture them so that they may long endure, that is the same as making offerings to the Buddhas of the three times. If you do so, you will gain an increase in lifespan, an increase in wealth, an increase in strength, an increase in happiness, an increase in friends, an increase in family, an increase in palaces, an increase in faith, an increase in discipline, an increase in learning, an increase in diligence, an increase in generosity, an increase in mindfulness, an increase in concentration, and an increase in wisdom.'

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增長、慧增長，以是增長因緣力故，便能速滿六波羅蜜成等正覺，猶如我今得成無上自然法王。我今復以佛之正法，付囑閻浮提諸大國王，於我滅后護持養育。若有比丘離諸慚愧污染我法，私立田業、畜養、奴婢乃至畜生而作種種家業生活。如是比丘，閻浮提界諸大國王，應當遮障呵責擯黜令離諸過，護持養育令行正法。」

爾時，一切諸來大眾、天人、乾闥婆、阿修羅、人、非人等，咸皆贊言：「善哉，善哉！妙丈夫！汝為佛法得久住故勤加護持。」

爾時，世尊欲重明此義，而說偈言：

「佛告毗沙門，　　及千夜叉眾： 　汝等皆應共，　　護持于北方， 　住法諸比丘，　　慚愧聲聞等， 　汝受我寄付，　　勤加護養育。 　過去尊導師，　　敕汝令安置， 　護持佛正法，　　遮障惡眾生， 　增長三精氣，　　息諸斗諍訟， 　相應諸聲聞，　　亦當勤護之。 　毗沙門王言：　　如是佛正法， 　寄付我頂受，　　勤加護養育， 　熾然正法眼，　　增長三精氣， 　遮障惡眾生，　　勤斷諸斗訟， 　無積聚聲聞，　　少欲知足者， 　能離諸惡業，　　我亦勤護持。 　若有能供養，　　修行諸聲聞， 　當以五事增，　　饒益於彼等。 　膩澤香美味，　　華果眾藥草， 　為

【現代漢語翻譯】 現代漢語譯本 增長、智慧增長，因為這種增長的因緣力量，便能迅速圓滿六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），成就等正覺（無上正等正覺，即佛的覺悟），就像我現在成就無上自然法王（佛的尊稱）一樣。我現在再次將佛的正法，囑託給閻浮提（我們所居住的世界）的各位大國王，在我滅度之後護持養育。如果有比丘（佛教出家男眾）離開慚愧之心，污染我的佛法，私自建立田地產業、畜養奴婢乃至畜生，做各種家業生活。這樣的比丘，閻浮提的各位大國王，應當加以阻止、呵斥、驅逐，使他們遠離過錯，護持養育，讓他們奉行正法。」 當時，所有前來集會的大眾、天人、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、人、非人等，都讚歎說：「太好了，太好了！偉大的丈夫！您爲了佛法能夠長久住世，勤加護持。」 當時，世尊（釋迦牟尼佛）想要再次闡明這個道理，就說了偈語： 「佛告訴毗沙門（北方守護神），以及千位夜叉（一種鬼神）眾：你們都應當共同護持北方，安住于佛法的比丘，有慚愧心的聲聞（聽聞佛法而修行的人）等，你們接受我的囑託，勤加護持養育。過去的尊導師（佛的尊稱），命令你們安置，護持佛的正法，遮擋邪惡的眾生，增長三精氣（精、氣、神），平息各種爭鬥訴訟，與聲聞相應的，也應當勤加護持。毗沙門王說：『這樣的佛的正法，我接受您的囑託，頂戴受持，勤加護持養育，使正法之眼熾盛，增長三精氣，遮擋邪惡的眾生，勤斷各種爭鬥訴訟，對於沒有積蓄的聲聞，少欲知足的人，能夠遠離各種惡業的人，我也勤加護持。如果有能夠供養修行聲聞的人，應當用五種事物來增加，饒益他們。滋潤的香美味食，花果各種藥草，為他們提供。』」

【English Translation】 English version Growth, wisdom growth, because of the power of this growth, one can quickly fulfill the Six Paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom) and achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment, the enlightenment of a Buddha), just as I have now achieved the unsurpassed natural Dharma King (an epithet for the Buddha). I now entrust the Buddha's true Dharma to the great kings of Jambudvipa (the world we inhabit), to protect and nurture it after my Parinirvana (passing away). If there are Bhikkhus (Buddhist monks) who abandon shame and defile my Dharma, privately establishing fields and businesses, raising slaves and even animals, and engaging in various household activities, such Bhikkhus, the great kings of Jambudvipa, should obstruct, rebuke, and expel them, causing them to abandon their faults, and protect and nurture those who practice the true Dharma.」 At that time, all the assembled masses, Devas (gods), Gandharvas (celestial musicians), Asuras (a type of warring god), humans, non-humans, and others, all praised, saying, 'Excellent, excellent! Great man! You diligently protect the Dharma so that it may abide for a long time.' At that time, the World Honored One (Shakyamuni Buddha), wishing to further clarify this meaning, spoke in verse: 'The Buddha told Vaishravana (the guardian of the north), and the thousand Yaksha (a type of spirit) hosts: You should all together protect the north, the Bhikkhus who abide in the Dharma, the Shravakas (those who hear and practice the Dharma) who have a sense of shame, etc., you receive my entrustment, diligently protect and nurture them. The past honored teachers (an epithet for the Buddha), commanded you to settle, protect the Buddha's true Dharma, obstruct evil beings, increase the three essences (essence, energy, and spirit), pacify all disputes and lawsuits, and those who are in accordance with the Shravakas, you should also diligently protect them. King Vaishravana said: 『Such is the Buddha's true Dharma, I accept your entrustment, and uphold it with reverence, diligently protect and nurture it, make the eye of the true Dharma flourish, increase the three essences, obstruct evil beings, diligently end all disputes and lawsuits, for the Shravakas who have no possessions, who are content with little, who can abandon all evil deeds, I will also diligently protect them. If there are those who can make offerings to the practicing Shravakas, they should increase and benefit them with five things. Rich and fragrant delicious food, flowers, fruits, and various medicinal herbs, provide them for them.』'

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令彼受用，　　我悉令豐饒。 　三種味精氣，　　彼得增長故， 　我等勤護持，　　佛法久熾然。 　我復令國王，　　剃髮無慚者， 　彼等王應遮，　　大眾咸皆贊◎。」

大集經卷第五十二 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十三

高齊天竺三藏那連提耶舍譯

◎月藏分第十二咒輪護持品第十五

爾時，世尊復告四天王言：「我今與汝大力雄猛不可害輪大明咒句，如是咒句，過去億百千萬諸佛之所演說，汝若持此大力雄猛不可害輪大明咒句，一切諸魔及魔眷屬尚不敢近何能觸嬈。」

爾時，世尊作是語已，即說咒曰：

「哆绖夜他(一)　阿婆夜陀提(二)　毗嘍陀毗羯啰咩(三)　阿那毗𠼝(四)　阿那羅移(五)　阿毗勤泥(六)　阿拘毗移(七)　阿咒帝(八)　輸婆提市(九)　提阇婆底(十)　摩訶提帝(十一)　憂簸舍咩(十二)　迷哆啰伽帝(十三)　阿婆嘍𠯋(十四)　迷達涕(十五)　頞他悉地(十六)　舒婆謨遮(十七)　婆蒱娑婆帝(十八)　娑摩竭啰舒祇(十九)　阿㝹哆𠼝(二十)　達摩毗訶𠼝(二十一)　哆他多娑摩底(二十二)　佛陀地虱他泥(二十三)　尸啰毗首地(二十四)

【現代漢語翻譯】 現代漢語譯本 讓他們受用，我都會讓他們豐饒。 三種精華的滋味，因為他們得到增長， 我們應當勤加守護，使佛法長久興盛。 我還要讓那些剃髮出家卻不知慚愧的國王， 那些國王應當加以制止，大眾都應當讚歎。

《大集經》卷第五十二 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第五十三

高齊天竺三藏那連提耶舍譯

◎月藏分第十二咒輪護持品第十五

這時，世尊又告訴四天王說：『我現在給你們大力雄猛不可害輪大明咒句，這樣的咒句，過去億百千萬諸佛都曾演說。你們如果持此大力雄猛不可害輪大明咒句，一切諸魔及魔的眷屬尚且不敢接近，又怎麼能侵擾你們呢？』

這時，世尊說完這話，就說了咒語：

『哆绖夜他(tadyathā)，阿婆夜陀提(abhayada-dhi)，毗嘍陀毗羯啰咩(virodha-vikrame)，阿那毗𠼝(anabhi)，阿那羅移(anālaye)，阿毗勤泥(abhikṣiṇe)，阿拘毗移(akubhiye)，阿咒帝(acutite)，輸婆提市(śubhadhiśi)，提阇婆底(tejavati)，摩訶提帝(mahā-teje)，憂簸舍咩(upaśame)，迷哆啰伽帝(mitra-gate)，阿婆嘍𠯋(avaruhe)，迷達涕(medhati)，頞他悉地(artha-siddhi)，舒婆謨遮(śubha-mocane)，婆蒱娑婆帝(bahu-sabhāte)，娑摩竭啰舒祇(samagra-śuci)，阿㝹哆𠼝(ananta-bhi)，達摩毗訶𠼝(dharma-vihari)，哆他多娑摩底(tathatā-samati)，佛陀地虱他泥(buddha-adhiṣṭhāne)，尸啰毗首地(śīla-viśuddhi)。』

【English Translation】 English version Let them enjoy, I will make them all abundant. The essence of the three flavors, because they are increased, We should diligently protect, so that the Dharma may flourish for a long time. I will also make those kings who have shaved their heads and become monks but are without shame, Those kings should be stopped, and the assembly should all praise.

The Great Collection Sutra, Volume 52 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra

The Great Vaipulya Mahasamnipata Sutra, Volume 53

Translated by Narendrayasas, the Tripitaka Master from Tianzhu (India) of the Northern Qi Dynasty

◎ Chapter 15: The Protection of the Mantra Wheel, Twelfth Section of the Moon Treasury

At that time, the World Honored One again said to the Four Heavenly Kings: 'I now give you the great, powerful, and invincible wheel of the great bright mantra. Such mantra phrases have been spoken by hundreds of millions of Buddhas in the past. If you hold this great, powerful, and invincible wheel of the great bright mantra, all demons and their retinues will not dare to approach, how could they possibly disturb you?'

At that time, after the World Honored One spoke these words, he then recited the mantra:

'Tadyathā, abhayada-dhi, virodha-vikrame, anabhi, anālaye, abhikṣiṇe, akubhiye, acutite, śubhadhiśi, tejavati, mahā-teje, upaśame, mitra-gate, avaruhe, medhati, artha-siddhi, śubha-mocane, bahu-sabhāte, samagra-śuci, ananta-bhi, dharma-vihari, tathatā-samati, buddha-adhiṣṭhāne, śīla-viśuddhi.'

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阿㝹竭啰咩(二十五)　阿僧訶唎移(二十六)　復多具致(二十七)　阿毗市聶帝(二十八)　蘇婆呵(二十九)

「諸仁者！此是汝等四大天王，大力雄猛不可害輪大明咒句，如是咒句，過去億百千萬諸佛之所演說。汝若持此大力雄猛不可害輪大明咒句，一切諸魔及魔眷屬尚不敢近何能觸嬈。」爾時，所有一切諸魔及魔眷屬皆悉驚怖無有勢力，各各羞慚向佛合掌。

爾時，世尊復告毗沙門天王言：「我今與汝北方大力雄猛不可害輪大明咒句，汝以持此大力雄猛不可害輪大明咒故，於己眷屬及他眷屬，天、龍、夜叉、羅剎、阿修羅、乾闥婆、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那尚不敢近，何能觸嬈？汝於一切惡鬼神所，當得大力雄猛不可害輪。」

爾時，世尊作是語已，即說咒曰：

「哆绖夜他(一)　勿檀泥(二)　缽羅勿檀泥(三)　勿達那跋帝(四)　渠唎乾陀利(五)　朱唎(六)　旃茶唎(七)　頞唎毗阇耶末提(八)　驅驅勿檀泥(九)　跋羅(十)　吠羅(十一)　勿檀泥(十二)　蘇婆呵(十三)

「汝以此咒北方，當得大力雄猛不可害輪，於己眷屬及他眷屬尚不敢近，何能觸嬈？」

爾時，世尊復告提頭賴吒天王言：「我今與汝東方大力雄猛大

【現代漢語翻譯】 現代漢語譯本 阿㝹竭啰咩（A-nou-jie-luo-mie，咒語） 阿僧訶唎移（A-seng-he-li-yi，咒語） 復多具致（Fu-duo-ju-zhi，咒語） 阿毗市聶帝（A-pi-shi-nie-di，咒語） 蘇婆呵（Su-po-he，咒語） 『諸位仁者！這是你們四大天王所持有的，具有強大力量、雄猛且不可摧毀的輪大明咒句。這樣的咒句，是過去億百千萬諸佛所宣說的。你們如果持誦這具有強大力量、雄猛且不可摧毀的輪大明咒句，一切諸魔及其眷屬尚且不敢靠近，又怎麼能侵擾你們呢？』當時，所有一切諸魔及其眷屬都感到驚恐，失去了力量，各自羞愧地向佛合掌。 當時，世尊又告訴毗沙門天王（Vaisravana，北方守護神）說：『我現在給你北方具有強大力量、雄猛且不可摧毀的輪大明咒句。你持誦這具有強大力量、雄猛且不可摧毀的輪大明咒的緣故，對於你自己的眷屬和他人的眷屬，天、龍、夜叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、阿修羅（Asura，非天）、乾闥婆（Gandharva，天樂神）、鳩槃茶（Kumbhanda，甕形鬼）、餓鬼、毗舍遮（Pisaca，食血肉鬼）、富單那（Putana，臭餓鬼）、迦吒富單那（Kataputana，極臭餓鬼）尚且不敢靠近，又怎麼能侵擾呢？你對於一切惡鬼神，應當獲得具有強大力量、雄猛且不可摧毀的輪。』 當時，世尊說完這些話后，就說了咒語： 『哆绖夜他（Da-zhi-ye-ta，咒語） 勿檀泥（Wu-tan-ni，咒語） 缽羅勿檀泥（Bo-luo-wu-tan-ni，咒語） 勿達那跋帝（Wu-da-na-ba-di，咒語） 渠唎乾陀利（Qu-li-qian-tuo-li，咒語） 朱唎（Zhu-li，咒語） 旃茶唎（Zhan-cha-li，咒語） 頞唎毗阇耶末提（E-li-pi-she-ye-mo-ti，咒語） 驅驅勿檀泥（Qu-qu-wu-tan-ni，咒語） 跋羅（Ba-luo，咒語） 吠羅（Fei-luo，咒語） 勿檀泥（Wu-tan-ni，咒語） 蘇婆呵（Su-po-he，咒語）』 『你持誦這個咒語，在北方，應當獲得具有強大力量、雄猛且不可摧毀的輪，對於你自己的眷屬和他人的眷屬尚且不敢靠近，又怎麼能侵擾呢？』 當時，世尊又告訴提頭賴吒天王（Dhrtarastra，東方守護神）說：『我現在給你東方具有強大力量、雄猛的大

【English Translation】 English version A-nou-jie-luo-mie (mantra) A-seng-he-li-yi (mantra) Fu-duo-ju-zhi (mantra) A-pi-shi-nie-di (mantra) Su-po-he (mantra) 'O benevolent ones! This is the great, powerful, fierce, and indestructible wheel great bright mantra phrase of you four great heavenly kings. Such mantra phrases have been spoken by billions of Buddhas in the past. If you uphold this great, powerful, fierce, and indestructible wheel great bright mantra phrase, all demons and their retinues would not dare to approach, how could they possibly disturb you?' At that time, all the demons and their retinues were terrified and lost their power, each ashamed and with palms joined towards the Buddha. At that time, the World Honored One further told Vaisravana (the heavenly king of the north) saying: 'I now give you the great, powerful, fierce, and indestructible wheel great bright mantra phrase of the north. Because you uphold this great, powerful, fierce, and indestructible wheel great bright mantra, towards your own retinue and the retinues of others, the devas, nagas, yakshas, rakshasas, asuras, gandharvas, kumbhandas, pretas, pisacas, putanas, and kataputanas would not dare to approach, how could they possibly disturb you? You shall obtain the great, powerful, fierce, and indestructible wheel against all evil ghosts and spirits.' At that time, after the World Honored One spoke these words, he then spoke the mantra: 'Da-zhi-ye-ta (mantra) Wu-tan-ni (mantra) Bo-luo-wu-tan-ni (mantra) Wu-da-na-ba-di (mantra) Qu-li-qian-tuo-li (mantra) Zhu-li (mantra) Zhan-cha-li (mantra) E-li-pi-she-ye-mo-ti (mantra) Qu-qu-wu-tan-ni (mantra) Ba-luo (mantra) Fei-luo (mantra) Wu-tan-ni (mantra) Su-po-he (mantra)' 'By upholding this mantra, in the north, you shall obtain the great, powerful, fierce, and indestructible wheel, and towards your own retinue and the retinues of others, they would not dare to approach, how could they possibly disturb you?' At that time, the World Honored One further told Dhrtarastra (the heavenly king of the east) saying: 'I now give you the great, powerful, fierce great

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明咒句，乃至當得不可害輪。」

爾時，世尊作是語已，即說咒曰：

「哆绖夜他(一)　丘嘍阇帝(二)　勿嘍阇帝(三)　缽羅帝虱蠆(四)　摩訶薩黍-禾+唎　崎啰跋帝(六)　郁那婆帝(七)　伽樓婆帝(八)　求嘍鞞(九)　勿嘍鞞(十)　求嘍勿嘍鞞(十一)　求嘍求嘍(十二)　勿嘍干提(十三)　勿嘍阇帝(十四)　阿羅娑婆帝(十五)　摩羅娑婆帝(十六)　黟泥迷泥(十七)　多豆婆南(十八)　多豆婆南(十九)　蘇婆呵(二十)

「汝以此咒東方，當得大力雄猛不可害輪，於己眷屬及他眷屬尚不敢近，何能觸嬈？」

爾時，世尊復告毗樓勒叉天王言：「我今與汝南方大力雄猛大明咒句，乃至當得不可害輪。」

爾時，世尊作是語已，即說咒曰：

「哆绖夜他(一)　耆唎耆唎(二)　耆盧那跋帝(三)　𠯋泥(四)　呵膩泥(五)　阿泥那跋帝(六)　群籌群籌(七)　蘇婆呵(八)

「汝以此咒南方，當得大力雄猛不可害輪，於己眷屬及他眷屬尚不敢近，何能觸嬈？」

爾時，世尊復告毗樓博叉天王言：「我當與汝西方大力雄猛不可害輪大明咒句，汝以持此大力雄猛不可害輪大明咒故，於己眷屬及他眷屬，諸龍、夜叉、羅

【現代漢語翻譯】 現代漢語譯本 『明咒句，乃至當得不可害輪。』

那時，世尊說完這話，就說了咒語：

『怛姪他（一），丘嘍阇帝（二），勿嘍阇帝（三），缽羅帝虱蠆（四），摩訶薩[黍-禾+唎]（五），崎啰跋帝（六），郁那婆帝（七），伽樓婆帝（八），求嘍鞞（九），勿嘍鞞（十），求嘍勿嘍鞞（十一），求嘍求嘍（十二），勿嘍干提（十三），勿嘍阇帝（十四），阿羅娑婆帝（十五），摩羅娑婆帝（十六），黟泥迷泥（十七），多豆婆南（十八），多豆婆南（十九），蘇婆呵（二十）。』

『你用這個咒語守護東方，就能得到大力雄猛的不可害輪，對於自己的眷屬和他人的眷屬，他們尚且不敢靠近，又怎麼能侵擾你呢？』

那時，世尊又告訴毗樓勒叉（Virudhaka）天王說：『我現在給你南方大力雄猛的大明咒句，乃至能得到不可害輪。』

那時，世尊說完這話，就說了咒語：

『怛姪他（一），耆唎耆唎（二），耆盧那跋帝（三），𠯋泥（四），呵膩泥（五），阿泥那跋帝（六），群籌群籌（七），蘇婆呵（八）。』

『你用這個咒語守護南方，就能得到大力雄猛的不可害輪，對於自己的眷屬和他人的眷屬，他們尚且不敢靠近，又怎麼能侵擾你呢？』

那時，世尊又告訴毗樓博叉（Virupaksa）天王說：『我將給你西方大力雄猛的不可害輪大明咒句，你因為持有這個大力雄猛的不可害輪大明咒，對於自己的眷屬和他人的眷屬，以及諸龍（Naga）、夜叉（Yaksa）、羅剎（Rakshasa）……』

【English Translation】 English version 'A mantra phrase, and thus one will obtain an invulnerable wheel.'

At that time, the World-Honored One, having spoken these words, then recited the mantra:

'Tadyatha (1), Kulu jite (2), Mulu jite (3), Prati shatye (4), Maha satri (5), Kila bati (6), Utna bati (7), Galu bati (8), Kulu bi (9), Mulu bi (10), Kulu mulu bi (11), Kulu kulu (12), Mulu ganti (13), Mulu jite (14), Ara saba bati (15), Mara saba bati (16), Yini mini (17), Tada banam (18), Tada banam (19), Svaha (20).'

'With this mantra, guarding the East, you will obtain a powerful and fierce invulnerable wheel. Even your own retinue and the retinue of others will not dare to approach, how could they possibly disturb you?'

At that time, the World-Honored One again said to King Virudhaka: 'Now I give you the great powerful and fierce mantra phrase of the South, and thus you will obtain an invulnerable wheel.'

At that time, the World-Honored One, having spoken these words, then recited the mantra:

'Tadyatha (1), Kili kili (2), Kilo na bati (3), Hini (4), Hani ni (5), Ani na bati (6), Gunchu gunchu (7), Svaha (8).'

'With this mantra, guarding the South, you will obtain a powerful and fierce invulnerable wheel. Even your own retinue and the retinue of others will not dare to approach, how could they possibly disturb you?'

At that time, the World-Honored One again said to King Virupaksa: 'I will give you the great powerful and fierce invulnerable wheel mantra phrase of the West. Because you hold this great powerful and fierce invulnerable wheel mantra, regarding your own retinue and the retinue of others, as well as the Nagas (dragons), Yakshas (demons), Rakshasas (ogres)...'

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剎、阿修羅、乾闥婆、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那等尚不敢近，何能觸嬈？」

爾時，世尊作是語已，即說咒曰：

「哆绖夜他(一)　阿毗婆嘍泥(二)　婆嘍拏跋帝(三)　勿啰竭啰跋帝(四)　婆嘍泥(五)　婆嘍拏耶世(六)　憂受婆羅(七)　缽啰受娑黍-禾+唎　膩受婆隸(九)　摩呵受婆隸(十)　受婆邏(十一)　摩身達啰舍(十二)　娑阇鞞(十三)　薩婆哆啰毗唎帝(十四)　訖利多耶世失蠆(丑芥反)(十五)　蘇婆呵(十六)

「汝以此咒西方，當得大力雄猛不可害輪，於己眷屬及他眷屬尚不敢近，何能觸嬈？」

爾時，世尊復告四大天王，而說偈言：

「諸山有稱譽，　　自在者化作， 　極兩雞羅娑，　　香仙佉羅擔， 　風火及雪山，　　日月所居處， 　北方常護持，　　世尊真妙法。 　般支般遮羅，　　訖尼伽羅度， 　彼等常護持，　　四維佛正法。 　地神大地神，　　黑色大黑色， 　羅睺毗摩質，　　須質波羅陀， 　婆稚睒婆利，　　及牟真鄰陀， 　共護于下方，　　世尊真妙法◎。」

◎大集經月藏分第十二忍辱品第十六之一

爾時，有一阿修羅王，名曰火味。在彼會中，從座而起，舉手而

【現代漢語翻譯】 現代漢語譯本：『剎（kṣaṇa，極短的時間）、阿修羅（asura，非天，一種神道眾生）、乾闥婆（gandharva，天上的樂神）、鳩槃茶（kumbhāṇḍa，一種守宮神）、餓鬼（preta，飢餓的鬼魂）、毗舍遮（piśāca，食人鬼）、富單那（pūtanā，臭餓鬼）、迦吒富單那（kaṭapūtanā，極臭餓鬼）等尚且不敢靠近，又怎麼能侵擾呢？』

這時，世尊說完這話，就說了咒語：

『怛姪他（tadyathā，即說咒曰）：阿毗婆嘍泥（abhivaruni），婆嘍拏跋帝（varuṇavati），勿啰竭啰跋帝（varagaravati），婆嘍泥（varuni），婆嘍拏耶世（varuṇayeśe），憂受婆羅（uṣavara），缽啰受娑[黍-禾+唎]（prasavasari），膩受婆隸（nisuvare），摩訶受婆隸（mahasuvare），受婆邏（suvara），摩身達啰舍（maśandaraśe），娑阇鞞（sajave），薩婆哆啰毗唎帝（sarvataravirite），訖利多耶世失蠆（kṛtayeśeśce），蘇婆呵（svāhā）。』

『你用這個咒語向西方，就能得到大力雄猛不可摧毀的輪，對於自己的眷屬和他人的眷屬尚且不敢靠近，又怎麼能侵擾呢？』

這時，世尊又告訴四大天王，並說了偈語：

『諸山有稱譽，自在者化作，極兩雞羅娑（kailāsa，雪山），香仙佉羅擔（kharadana），風火及雪山，日月所居處，北方常護持，世尊真妙法。 般支般遮羅（pañcapañcāla），訖尼伽羅度（kṛnigaladū），彼等常護持，四維佛正法。 地神大地神，黑色大黑色，羅睺（rāhu，阿修羅）毗摩質（vimacit），須質波羅陀（sucitparada），婆稚睒婆利（bhāviśambari），及牟真鄰陀（mujalinda），共護于下方，世尊真妙法。』

◎《大集經》月藏分第十二忍辱品第十六之一

這時，有一位阿修羅王，名叫火味。在那個法會中，從座位上站起來，舉起手來，

【English Translation】 English version: 'Kṣaṇa (a very short moment), Asuras (non-gods, a type of divine beings), Gandharvas (celestial musicians), Kumbhāṇḍas (a type of guardian spirit), Pretas (hungry ghosts), Piśācas (flesh-eating demons), Pūtanās (foul-smelling hungry ghosts), Kaṭapūtanās (extremely foul-smelling hungry ghosts), and others would not dare to approach, how could they possibly disturb?'

At that time, after the World Honored One spoke these words, he then recited the mantra:

'Tadyathā (thus it is said): Abhivaruni, varuṇavati, varagaravati, varuni, varuṇayeśe, uṣavara, prasavasari, nisuvare, mahasuvare, suvara, maśandaraśe, sajave, sarvataravirite, kṛtayeśeśce, svāhā.'

'If you use this mantra towards the west, you will obtain a wheel of great power and invincibility, which even your own family and others' families would not dare to approach, how could they possibly disturb?'

At that time, the World Honored One again addressed the Four Great Heavenly Kings and spoke the following verses:

'The mountains are renowned, transformed by the self-existent ones, the extreme Kailāsa (snow mountain), the fragrant Kharadana, wind, fire, and snow mountains, the places where the sun and moon reside, the north is always protected, the true and wonderful Dharma of the World Honored One. Pañcapañcāla, kṛnigaladū, they constantly protect, the four directions of the Buddha's true Dharma. Earth gods, great earth gods, black, great black, Rāhu (an Asura), Vimacit, Sucitparada, Bhāviśambari, and Mujalinda, together protect the lower regions, the true and wonderful Dharma of the World Honored One.'

◎From the Mahāsaṃnipāta Sūtra, the Moon Store Division, the Twelfth Chapter on Patience, the Sixteenth Part One

At that time, there was an Asura king named Fire Taste. In that assembly, he rose from his seat, raised his hand, and

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指羅睺羅阿修羅王，向四百億阿修羅王，作如是言：「此羅睺羅阿修羅王，是我等輩尊重師長，能以福慧益諸眾生自在勇猛，諸阿修羅中最勝第一。羅睺羅王及與我等，皆為瞿曇之所欺𣣋，為令佛法得熾然故，付囑餘眾而不見與，故令我等受大恥辱。」

次復，有一阿修羅王，名鎮星毗摩，作如是言：「我等昔來，各各於己四天下中，與釋提桓因共相齊等，今如野干逐師子后。我等寧可舍此凡下，還於本國城邑宮殿。又我寧死，何能忍受如是𣣋辱？此是大怨，令我等輩生大憂苦。」

時羅睺羅阿修羅王，作如是言：「眾生寧可最勝人邊受其罵辱，不于凡下而得讚歎。何以故？令多好人所輕賤故。此天人師，於三界中最勝自在，住于彼岸，善知時宜隨其所應，故如是也。」

爾時，月藏菩薩摩訶薩，合掌向佛一心敬禮，而作是言：「導師當觀此羅睺羅阿修羅王，具有如是堅慧勝慧，安住堅信樂善樂忍，持戒清凈深信三寶，不久速成無上導師。唯愿世尊，熾然法故，應當與此羅睺羅分。」

爾時，世尊告四百億阿修羅王，而說偈言：

「汝先具諸德，　　各已住凈信， 　如是昔諸佛，　　囑法與汝等。 　我今以此法，　　悉亦付囑汝， 　當以諸方便，　　護持我法眼。 　汝等作是福，

【現代漢語翻譯】 現代漢語譯本 羅睺羅（Rāhula，阿修羅王名）對四百億阿修羅王說：『這位羅睺羅阿修羅王，是我們尊敬的師長，他能以福德和智慧利益眾生，自在勇猛，在所有阿修羅中最勝第一。羅睺羅王和我們都被瞿曇（Gautama，釋迦牟尼佛的姓）欺騙了，爲了讓佛法興盛，他把教法囑託給其他人，卻不給我們，所以讓我們遭受如此大的恥辱。』 接著，又有一位阿修羅王，名叫鎮星毗摩（Timbaravīma），說：『我們過去在各自的四天下中，都和釋提桓因（Śakra devānām indra，帝釋天）平起平坐，現在卻像野狗追隨獅子一樣。我們寧可捨棄這卑微的地位，回到我們原來的國都宮殿。我們寧可死去，也不能忍受這樣的恥辱！這是大仇恨，讓我們感到極大的憂愁和痛苦。』 這時，羅睺羅阿修羅王說：『眾生寧可在最優秀的人那裡遭受辱罵，也不要在平庸的人那裡得到讚揚。為什麼呢？因為那樣會被許多好人輕視。這位天人導師，在三界中最勝自在，安住于彼岸，善於瞭解時機，隨順眾生的需要，所以才這樣做。』 這時，月藏菩薩摩訶薩（Candra-garbha Bodhisattva mahāsattva）合掌向佛，一心敬禮，說道：『導師，請看這位羅睺羅阿修羅王，他具有如此堅固的智慧和殊勝的智慧，安住于堅定的信心，喜愛行善，樂於忍耐，持戒清凈，深信三寶，不久就能迅速成就無上的導師。唯愿世尊，爲了讓佛法興盛，應當把教法分給羅睺羅。』 這時，世尊告訴四百億阿修羅王，並說了偈語： 『你們先前都具備各種功德，各自安住于清凈的信心，像過去諸佛一樣，把教法囑託給你們。我現在也把這教法全部囑託給你們，應當用各種方便，護持我的法眼。你們行此福德，』

【English Translation】 English version Rāhula (an Asura king) said to four hundred billion Asura kings: 『This Rāhula Asura king is our respected teacher, capable of benefiting all beings with blessings and wisdom, being free and courageous, and the most superior among all Asuras. Rāhula king and we have all been deceived by Gautama (the family name of Śākyamuni Buddha). To make the Buddha's teachings flourish, he entrusted the teachings to others but not to us, thus causing us to suffer such great humiliation.』 Then, another Asura king, named Timbaravīma, said: 『In the past, each of us in our respective four continents was equal to Śakra devānām indra (the lord of the gods), but now we are like jackals following lions. We would rather abandon this lowly position and return to our original capital cities and palaces. We would rather die than endure such humiliation! This is a great resentment, causing us great sorrow and suffering.』 At this time, Rāhula Asura king said: 『Beings would rather suffer insults from the most excellent person than receive praise from the mediocre. Why? Because they would be looked down upon by many good people. This teacher of gods and humans is the most superior and free in the three realms, dwelling on the other shore, knowing the right time, and acting according to what is appropriate, therefore he does so.』 At this time, Candra-garbha Bodhisattva mahāsattva, with palms joined, respectfully bowed to the Buddha and said: 『Teacher, please observe this Rāhula Asura king, who possesses such firm wisdom and superior wisdom, dwells in firm faith, loves to do good, is happy to endure, upholds pure precepts, and deeply believes in the Three Jewels. He will soon quickly become the unsurpassed teacher. May the World Honored One, for the sake of the flourishing of the Dharma, share the teachings with Rāhula.』 At this time, the World Honored One told the four hundred billion Asura kings and spoke in verses: 『You all previously possessed various merits, each dwelling in pure faith, just like the Buddhas of the past, who entrusted the teachings to you. Now I also entrust all these teachings to you, you should use various means to protect my Dharma eye. You perform this merit,』

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增滿大智海， 　各于自境界，　　守護我正法。 　住法常樂忍，　　護持定根者， 　汝等若如是，　　咸供三世佛， 　常詣于善趣，　　命智果具足， 　於世流轉時，　　得離諸惡道。 　諸求勝報者，　　當熾我法眼， 　各於己國土，　　遮障惡眾生。」

爾時，諸阿修羅悉起合掌，咸作是言：

「我等阿修羅，　　各各於己國， 　休息一切惡，　　熾然世尊法。 　習行法施者，　　于惡作護持， 　增長三精氣，　　離惡住善道。」

爾時，諸來一切大眾、諸天及人乾闥婆等，咸皆嘆諸阿修羅言：「善哉，善哉！」

爾時，世尊亦復嘆彼四百億阿修羅王及諸眷屬，作如是言：「善哉，善哉！妙丈夫輩！汝能如是，是名供養三世諸佛，當勤護持養育我法。佛之法眼而得熾然，令三寶種久不斷絕，是故我今將於汝等及諸眷屬，付囑十方一切諸佛現在住世未涅槃者，及付賢劫一切菩薩摩訶薩，汝等常與彼諸阿修羅生生相值。汝當於此賢劫之中得成正覺出於世時，當與汝等作上施主，護持正法持戒第一，得禪三昧具足忍力。如此賢劫最後如來，名曰盧遮應、正遍知，出現於世。爾時，盧遮當授彼等阿耨多羅三藐三菩提記，便得速滿六波羅蜜，不久當爲無上法王，得入無畏涅槃大

【現代漢語翻譯】 現代漢語譯本 增長你們廣大的智慧之海， 各自在自己的境界中，守護我的正法。 安住于佛法，常樂於忍耐，護持那些根基穩固的人， 你們如果能這樣做，就能供養三世諸佛， 常能到達善道，生命和智慧的果報都具足， 在世間輪迴時，能夠脫離各種惡道。 那些追求殊勝果報的人，應當使我的法眼熾盛， 各自在自己的國土，遮蔽阻擋那些邪惡的眾生。」

這時，所有的阿修羅都起身合掌，一同說道：

「我們阿修羅，各自在自己的國度， 停止一切惡行，使世尊的佛法熾盛。 修習佛法佈施的人，對於惡行加以護持， 增長身、語、意三方面的精氣，遠離惡道，安住于善道。」

這時，所有前來聽法的大眾、諸天以及人、乾闥婆（一種天神）等，都讚歎阿修羅說：「太好了，太好了！」

這時，世尊也讚歎那四百億阿修羅王及其眷屬，說道：「太好了，太好了！偉大的丈夫們！你們能夠這樣做，就叫做供養三世諸佛，應當勤奮地護持和養育我的佛法。使佛的法眼得以熾盛，使三寶的種子長久不斷絕。因此，我現在將你們以及你們的眷屬，囑託給十方一切諸佛現在住世尚未涅槃的佛，以及囑託給賢劫（我們所處的這個時代）的一切菩薩摩訶薩，你們應當常常與那些阿修羅生生世世相遇。當你們在這個賢劫中成就正覺，出世時，應當為你們做最上的施主，護持正法，持戒第一，得到禪定三昧，具足忍辱的力量。如此賢劫最後一位如來，名叫盧遮應（光明照耀），正遍知（完全覺悟），將出現於世。那時，盧遮應將為他們授記阿耨多羅三藐三菩提（無上正等正覺），他們便能迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不久將成為無上的法王，得以進入無畏的涅槃大城。」

【English Translation】 English version Increase the great ocean of wisdom, Each in their own realm, protect my true Dharma. Abide in the Dharma, always delight in patience, protect those with firm roots, If you do so, you will be offering to the Buddhas of the three times, You will always reach the good paths, and your life and wisdom will be complete, When transmigrating in the world, you will be able to escape all evil paths. Those who seek superior rewards should make my Dharma eye blaze, Each in their own land, block and obstruct those evil beings.」

At that time, all the Asuras rose, joined their palms, and said together:

「We Asuras, each in our own kingdom, Will cease all evil deeds, and make the World Honored One』s Dharma blaze. Those who practice Dharma giving, will protect against evil deeds, Increase the three vital energies of body, speech, and mind, depart from evil, and abide in good paths.」

At that time, all the assembled masses, the Devas, humans, and Gandharvas (a type of celestial being), all praised the Asuras, saying, 「Excellent, excellent!」

At that time, the World Honored One also praised those four hundred billion Asura kings and their retinues, saying, 「Excellent, excellent! Great men! If you can do this, it is called offering to the Buddhas of the three times. You should diligently protect and nurture my Dharma. Make the Buddha』s Dharma eye blaze, so that the seeds of the Three Jewels will not be cut off for a long time. Therefore, I now entrust you and your retinues to all the Buddhas of the ten directions who are currently living in the world and have not yet entered Nirvana, and to all the Bodhisattva Mahasattvas of this Bhadrakalpa (the current eon). You should always meet those Asuras in every life. When you achieve enlightenment in this Bhadrakalpa and appear in the world, you should be the supreme patrons for us, protecting the true Dharma, being foremost in upholding the precepts, attaining Samadhi, and possessing the power of patience. The last Tathagata of this Bhadrakalpa, named Ruchira (radiant light), Samyak-sambuddha (perfectly enlightened), will appear in the world. At that time, Ruchira will bestow upon them the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and they will quickly perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and soon become the supreme Dharma kings, and be able to enter the great city of fearless Nirvana.」

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城。如是若復有諸眾生，若現在世及未來世，於我法中出家修道三業相應，若復放人出家修道，若復有能勤加護持養育供給我諸聲聞、比丘、比丘尼、優婆塞、優婆夷，令三寶種得不斷絕，若有能修檀波羅蜜乃至般若波羅蜜，若有營造塔廟形像及以修故，種種舍施供養供給四方眾僧，置立寺舍及以修故。又復于彼四方僧寺，舍施種種衣服、臥具、器物所須，及施田宅、財寶、園林、僮僕給使乃至畜生。若復見他舍施諸物還追奪者以力遮護，若復施我聲聞弟子衣服飲食臥具湯藥一切所須。我之所有聲聞弟子，或有因緣遭遇苦惱，若以自力若假他力方便令脫，我以如是諸眾生等，悉皆付囑十方現在一切諸佛，及付賢劫所有菩薩摩訶薩等，令其攝受生得相值。

「若彼賢劫諸佛出世，是諸眾生於彼佛所作大施主，守護正法持戒第一，得禪三昧具足忍力。如此賢劫最後如來出現於世，於時彼佛當授彼等阿耨多羅三藐三菩提記，便得速滿六波羅蜜，不久當爲無上法王，得入無畏涅槃大城。」

爾時，復有無量億百千眾生，悲淚滿目瞻仰如來作如是言：「我今觀諸大悲世尊所有解脫，出於三界一切諸道生死牢獄，舍于渴愛離世八法及我我所憍慢煩惱，離於一切十二有支，知一切法猶如虛空住不顛倒，常于眾生起大悲心

【現代漢語翻譯】 現代漢語譯本：『像這樣，如果還有其他眾生，無論是現在世還是未來世，在我的佛法中出家修行，身口意三業相應，或者幫助他人出家修行，或者能夠勤加護持、養育、供養我的聲聞（śrāvaka，指聽聞佛陀教誨而修行的人）、比丘（bhikṣu，指男性出家人）、比丘尼（bhikṣuṇī，指女性出家人）、優婆塞（upāsaka，指在家男居士）、優婆夷（upāsikā，指在家女居士），使三寶（佛、法、僧）的種子得以延續不斷，如果有人能夠修持佈施波羅蜜（dāna-pāramitā，指佈施的圓滿）、乃至般若波羅蜜（prajñā-pāramitā，指智慧的圓滿），如果有人建造佛塔、寺廟、佛像，以及修繕它們，種種佈施供養四方僧眾，建立寺院以及修繕它們。又在那些四方僧寺中，佈施各種衣服、臥具、器物等所需之物，以及佈施田地、宅院、財寶、園林、僕人，甚至牲畜。如果有人看到他人佈施財物卻又強行奪回，能夠以力量加以保護，如果有人佈施我的聲聞弟子衣服、飲食、臥具、湯藥等一切所需。我的所有聲聞弟子，如果因為因緣遭遇苦惱，無論是用自己的力量還是藉助他人的力量，想方設法使他們脫離困境，我將這些眾生都託付給十方現在的一切諸佛，以及託付給賢劫（bhadrakalpa，指我們所處的這個時期）所有的菩薩摩訶薩（bodhisattva-mahāsattva，指大菩薩），讓他們攝受這些眾生，使他們能夠相遇。』 『如果賢劫諸佛出世，這些眾生在那些佛陀那裡會成為大施主，守護正法，持戒第一，獲得禪定三昧（dhyāna-samādhi，指禪定和三昧），具足忍辱的力量。如此，當賢劫最後一位如來（tathāgata，指佛陀的稱號）出現於世時，那時那位佛陀會給他們授記阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺），他們便能迅速圓滿六波羅蜜（ṣaṭ-pāramitā，指六種到達彼岸的修行方法），不久將成為無上法王，得以進入無畏的涅槃（nirvāṇa，指解脫）大城。』 那時，又有無量億百千眾生，悲傷地流著眼淚，瞻仰如來，這樣說道：『我們現在看到大悲世尊所擁有的解脫，超越了三界（欲界、色界、無色界）的一切道和生死牢獄，捨棄了渴愛，遠離了世間的八法（利、衰、毀、譽、稱、譏、苦、樂）以及我執、我所執的驕慢煩惱，遠離了一切十二有支（十二因緣），了知一切法猶如虛空，安住于不顛倒的境界，常常對眾生生起大悲心。』

【English Translation】 English version: 'Thus, if there are other sentient beings, whether in the present or future, who, within my Dharma, leave home to cultivate the path, aligning their actions of body, speech, and mind; or who help others leave home to cultivate the path; or who diligently protect, nurture, and provide for my śrāvakas (those who hear the Buddha's teachings and practice), bhikṣus (male monastics), bhikṣuṇīs (female monastics), upāsakas (male lay practitioners), and upāsikās (female lay practitioners), ensuring the continuation of the Three Jewels (Buddha, Dharma, Sangha); or who cultivate dāna-pāramitā (perfection of giving) up to prajñā-pāramitā (perfection of wisdom); or who build pagodas, temples, and images, and repair them; who make various offerings to the Sangha in all directions, establish monasteries and repair them; and who, in those monasteries in all directions, donate various clothes, bedding, utensils, and other necessities, as well as land, houses, wealth, gardens, servants, and even livestock. If someone sees others making donations and then tries to take them back, and protects them with force; or if someone provides my śrāvaka disciples with clothes, food, bedding, medicine, and all other necessities. If any of my śrāvaka disciples encounter suffering due to circumstances, whether through their own efforts or with the help of others, they find ways to help them escape their difficulties. I entrust all these sentient beings to all the Buddhas of the ten directions, and to all the bodhisattva-mahāsattvas (great bodhisattvas) of the bhadrakalpa (the present eon), so that they may receive and encounter them.' 'If the Buddhas of the bhadrakalpa appear in the world, these sentient beings will become great patrons to those Buddhas, protecting the true Dharma, being foremost in upholding precepts, attaining dhyāna-samādhi (meditative concentration), and possessing the power of patience. Thus, when the last tathāgata (Buddha) of this bhadrakalpa appears in the world, that Buddha will bestow upon them the prediction of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and they will quickly perfect the six pāramitās (perfections), and soon become supreme Dharma kings, entering the great city of fearless nirvāṇa (liberation).' At that time, countless millions of beings, with tears of sorrow, gazed upon the Tathāgata and spoke thus: 'We now see the liberation possessed by the compassionate World Honored One, which transcends all paths and the prison of birth and death in the three realms (desire realm, form realm, formless realm), abandoning craving, detached from the eight worldly dharmas (gain, loss, defamation, praise, honor, dishonor, suffering, and pleasure), and the pride and afflictions of self and what belongs to self, detached from all twelve links of dependent origination, knowing all dharmas to be like empty space, abiding in a state of non-reversal, and constantly arising great compassion for all sentient beings.'

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。然諸如來為眾生故，令此法眼及三寶種於此娑婆久住不滅故加護持。如來今復以諸天、龍、夜叉、羅剎、乾闥婆、緊那羅、迦樓羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那、人、非人等，寄付諸佛及諸菩薩。彼諸眾生，現在未來若佈施若持戒若修定慧，於此佛法精勤相應，寄付諸佛及諸菩薩摩訶薩等，為滿六波羅蜜令得阿耨多羅三藐三菩提故。若有眾生厭苦求樂，無不于現在世及未來世方便精勤，護持養育熾然法眼紹三寶種而能得之。」

佛言：「如是，如是。如汝所言。若有愛已厭苦求樂，應當護持諸佛正法，從此當得無量福報。若有眾生，為我出家剃除鬚髮被服袈裟，設不持戒，彼等悉已為涅槃印之所印也。若復出家不持戒者，有以非法而作惱亂罵辱毀呰，以手刀杖打縛斫截，若奪衣缽及奪種種資生具者，是人則壞三世諸佛真實報身，則挑一切天人眼目，是人為欲隱沒諸佛所有正法三寶種故，令諸天人不得利益墮地獄故，為三惡道增長盈滿故。

「何以故？我昔為於一切眾生修菩薩行，為此法眼于諸眾生起大悲心，捨己身血猶如大海，與諸乞者舍頭猶如毗福羅山，眼耳亦爾，舍鼻猶如百千突盧那，舍舌猶如十突盧那，舍手舍腳各皆亦如毗福羅山，舍皮可覆一閻浮提，亦舍無量象馬

【現代漢語翻譯】 現代漢語譯本：然而，諸佛如來爲了眾生的緣故，爲了使這佛法之眼和三寶的種子在這娑婆世界長久住世而不滅，所以加以護持。如來現在又將諸天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、乾闥婆（天樂神）、緊那羅（天歌神）、迦樓羅（金翅鳥）、摩睺羅伽（大蟒神）、鳩槃茶（甕形鬼）、餓鬼、毗舍遮（食血肉鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、人、非人等，寄託給諸佛和諸菩薩。那些眾生，現在或未來，如果佈施、持戒、修習定慧，對於這佛法精勤相應，就將他們寄託給諸佛和諸菩薩摩訶薩等，爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），使他們得到阿耨多羅三藐三菩提（無上正等正覺）。如果有眾生厭惡痛苦而追求快樂，沒有不在現在世和未來世方便精勤，護持養育熾盛的法眼，繼承三寶的種子而能夠得到的。 佛說：『是這樣，是這樣。正如你所說。如果有愛慾的人已經厭惡痛苦而追求快樂，就應當護持諸佛的正法，從此當得到無量的福報。如果有眾生，爲了我而出家，剃除鬚髮，披上袈裟，即使不持戒，他們也都已經被涅槃的印記所印證了。如果出家而不持戒的人，有人用非法的方式惱亂、謾罵、侮辱、譭謗，用手、刀、棍棒打、捆綁、砍殺，或者奪走他們的衣缽以及各種生活用品，這個人就破壞了三世諸佛真實的報身，就挖了一切天人的眼睛，這個人是爲了想要隱沒諸佛所有的正法和三寶的種子，使諸天人不能得到利益而墮入地獄，是爲了使三惡道增長盈滿。』 『為什麼呢？我過去爲了所有眾生修菩薩行，爲了這法眼，對於眾生生起大悲心，捨棄自己的身血猶如大海，給予乞討者，捨棄頭顱猶如毗福羅山（一種大山），眼睛和耳朵也是這樣，捨棄鼻子猶如百千突盧那（一種量器），捨棄舌頭猶如十突盧那，捨棄手和腳都猶如毗福羅山，捨棄面板可以覆蓋整個閻浮提（我們所居住的世界），也捨棄了無量的象馬。

【English Translation】 English version: However, the Tathagatas, for the sake of sentient beings, protect and uphold this Dharma Eye and the seeds of the Three Jewels so that they may abide in this Saha world for a long time without perishing. The Tathagata now entrusts the devas, nagas, yakshas (a type of spirit), rakshasas (demons), gandharvas (celestial musicians), kinnaras (celestial singers), garudas (golden-winged birds), mahoragas (great serpent spirits), kumbhandas (pot-shaped demons), pretas (hungry ghosts), pisachas (flesh-eating ghosts), putanas (foul-smelling ghosts), kataputanas (extremely foul-smelling ghosts), humans, and non-humans to the Buddhas and Bodhisattvas. Those sentient beings, whether in the present or future, if they practice giving, uphold precepts, and cultivate samadhi and wisdom, diligently engaging with this Dharma, are entrusted to the Buddhas and Bodhisattva Mahasattvas, in order to fulfill the Six Paramitas (giving, morality, patience, diligence, meditation, and wisdom) and enable them to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If there are sentient beings who detest suffering and seek happiness, there is none who does not diligently strive in the present and future lives, protecting and nurturing the flourishing Dharma Eye, inheriting the seeds of the Three Jewels, and thus being able to attain it. The Buddha said, 'It is so, it is so. Just as you have said. If there are those who, having loved, now detest suffering and seek happiness, they should protect and uphold the Right Dharma of the Buddhas, and from this, they will obtain immeasurable blessings. If there are sentient beings who, for my sake, leave home, shave their heads and beards, and wear the kasaya robe, even if they do not uphold the precepts, they have all been sealed by the seal of Nirvana. If those who have left home do not uphold the precepts, and someone harasses, scolds, insults, or slanders them unlawfully, or strikes, binds, or cuts them with hands, knives, or sticks, or takes away their robes and bowls and various necessities, that person destroys the true reward body of the Buddhas of the three times, blinds the eyes of all devas and humans, and that person intends to conceal all the Right Dharma and the seeds of the Three Jewels of the Buddhas, causing devas and humans to be unable to obtain benefits and fall into hell, and causing the three evil paths to grow and become full.' 'Why is this so? In the past, I practiced the Bodhisattva path for all sentient beings, and for this Dharma Eye, I arose great compassion for all sentient beings, giving up my own blood like the great ocean, giving my head to beggars like Mount Vipula (a great mountain), and the same with my eyes and ears, giving up my nose like a hundred thousand tulunas (a type of measuring vessel), giving up my tongue like ten tulunas, giving up my hands and feet each like Mount Vipula, giving up my skin that could cover the entire Jambudvipa (the world we live in), and also giving up countless elephants and horses.'

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、車牛、奴婢、妻子及以王位與諸乞者，亦復舍于無量國土、城邑、宮殿、村落、舍宅、寺廟、園林、衣服、臥具、山澤、林藪與諸乞者。

「于諸佛所受持禁戒而無缺犯，一一佛所無量供養，一一佛所稟受無量那由他百千法門，受持讀誦護持戒行善修三昧陀羅尼忍。又我亦曾供養恭敬無量無邊菩薩摩訶薩，供養恭敬無量緣覺，供養無量佛聲聞眾，供養無量到果聲聞，供養無量外道仙人，供養無量父母師長，供養無量病苦之者，亦于無量苦逼眾生無救護者為作救護，無歸依者為作歸依，無趣曏者為作趣向，令其安住及以供養。我已無量長遠劫數修諸苦行持戒威儀梵行具足。

「諸仁者！我已如是于彼三大阿僧祇劫悲愍一切苦眾生故，發大堅固勇猛之心，久修無上菩提之行。我今於此盲冥世間無大導師儉法之時，極惡增長白法盡時，五無間業誹謗正法、毀呰賢聖與不善根相應眾生，瞋惡穬澀離諸羞恥無有慈愍，不觀後世可怖畏事，于如是等諸眾生中，發心愿成阿耨多羅三藐三菩提。

「復於一切凈佛國土所棄眾生中降大法雨，復愿與彼諸眾生等除如金剛堅固煩惱，彼等眾生隨其所欲於三乘菩提令不退轉。復愿救度三惡眾生安置善道及涅槃樂，與彼眾生作正法眼加護令得久住於世長夜熾然。彼諸眾生於

【現代漢語翻譯】 現代漢語譯本 我曾將車、牛、奴婢、妻子，甚至王位都佈施給乞討者。在無量的國土、城邑、宮殿、村落、房舍、寺廟、園林、衣服、臥具、山澤、林地，我也都佈施給乞討者。 在諸佛那裡，我受持戒律，沒有絲毫違犯。在每一位佛前，我都做了無量的供養。在每一位佛那裡，我都領受了無量那由他（極大數目）百千法門，受持、讀誦、護持戒行，善修三昧（禪定）、陀羅尼（總持）、忍辱。我又曾供養恭敬無量無邊的菩薩摩訶薩（大菩薩），供養恭敬無量的緣覺（獨覺），供養無量的佛聲聞眾（佛的弟子），供養無量證果的聲聞，供養無量的外道仙人，供養無量的父母師長，供養無量身患疾病痛苦的人。對於無量受苦逼迫、無依無靠的眾生，我為他們做救護，為沒有歸宿的人做歸宿，為沒有方向的人指引方向，讓他們安穩住下，並供養他們。我已經在無量長遠劫數中修持各種苦行，持戒威儀，具足清凈的梵行。 諸位仁者！我就是這樣，在三大阿僧祇劫（極長的時間單位）中，因為悲憫一切受苦的眾生，發起了堅固勇猛的心，長久地修持無上菩提（覺悟）的修行。我如今在這個盲昧黑暗的世間，沒有偉大的導師，佛法衰微的時候，邪惡增長，正法衰敗的時候，五無間業（極重的罪業）盛行，誹謗正法，譭謗賢聖，與不善根相應的眾生，嗔恨邪惡，沒有羞恥，沒有慈悲，不顧及來世可怕的果報。在這樣的眾生中，我發心愿成就阿耨多羅三藐三菩提（無上正等正覺）。 我又在一切清凈的佛國土所捨棄的眾生中降下大法雨，又發願與那些眾生一起，去除如金剛般堅固的煩惱，使那些眾生隨其所愿，在三乘菩提（聲聞乘、緣覺乘、菩薩乘）中永不退轉。又發願救度三惡道（地獄、餓鬼、畜生）的眾生，安置他們在善道和涅槃（寂滅）的快樂中，為那些眾生做正法的眼睛，加持他們，讓他們長久地住世，長夜熾盛。那些眾生在

【English Translation】 English version I have given away carriages, oxen, slaves, wives, and even my kingdom to beggars. In countless lands, cities, palaces, villages, houses, temples, gardens, clothing, bedding, mountains, and forests, I have also given to beggars. In the presence of all Buddhas, I have upheld the precepts without any violation. Before each Buddha, I have made countless offerings. From each Buddha, I have received countless nayutas (a very large number) of hundreds of thousands of Dharma teachings, upholding, reciting, and protecting the practice of precepts, diligently cultivating samadhi (meditation), dharani (mantras), and patience. I have also made offerings and shown respect to countless Bodhisattva Mahasattvas (great Bodhisattvas), made offerings and shown respect to countless Pratyekabuddhas (solitary realizers), made offerings to countless Buddha's Sravakas (disciples), made offerings to countless Sravakas who have attained fruition, made offerings to countless non-Buddhist ascetics, made offerings to countless parents and teachers, and made offerings to countless people suffering from illness. For countless beings oppressed by suffering, without refuge, I have provided refuge; for those without a home, I have provided a home; for those without direction, I have provided direction, allowing them to settle down and providing for them. I have already cultivated various ascetic practices for countless long kalpas (eons), upholding the precepts, dignified conduct, and complete pure conduct. O virtuous ones! It is in this way that, for three great asamkhya kalpas (extremely long periods of time), out of compassion for all suffering beings, I have generated a firm and courageous mind, and have long cultivated the practice of unsurpassed Bodhi (enlightenment). Now, in this blind and ignorant world, when there is no great teacher, when the Dharma is declining, when evil is increasing, when the righteous Dharma is waning, when the five heinous offenses (extremely grave sins) are rampant, when there is slander of the righteous Dharma, defamation of the virtuous, when beings are aligned with unwholesome roots, when there is hatred and evil, when there is no shame, no compassion, and no regard for the terrifying consequences of the next life, among such beings, I have resolved to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Furthermore, among the beings abandoned in all pure Buddha lands, I will send down the great Dharma rain, and I vow to remove, together with those beings, afflictions as firm as diamonds, so that those beings, according to their wishes, will never regress in the three vehicles of Bodhi (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). I also vow to save the beings of the three evil realms (hell, hungry ghosts, and animals), placing them in the good realms and the bliss of Nirvana (liberation), and to be the eye of the righteous Dharma for those beings, protecting them so that they may dwell in the world for a long time, shining brightly through the long night. Those beings in

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我法中出家剃髮被服袈裟不持禁戒，若有供養彼等人者，如是眾生亦得大果，何況為我出家持戒住法相應，供養侍者即得無量阿僧祇大福德聚！何況復能種種供養我諸聲聞聖弟子眾，而當不得無量不可說阿僧祇大福德聚！是故我今于如是等諸眾生中，于阿耨多羅三藐三菩提而成正覺。

「一切世間天人中最以大悲故，建立一切諸聲聞眾為上福田，所謂得向八大丈夫。以是緣故，所有眾生於現在世及未來世應當深信佛法眾僧，彼諸眾生於人天中當得受于勝妙果報，不久當得入無畏城，如是乃至供養一人為我出家及有依我剃除鬚髮著袈裟片不受戒者，供養是人亦得乃至入無畏城。以是緣故我如是說，若復有人為我出家不持禁戒，剃除鬚髮著袈裟片，有以非法惱害此者，乃至破壞三世諸佛法身報身，乃至盈滿三惡道故。是故我上如是告汝，若有愛己求樂離苦，應當精勤護持養育熾然法眼紹隆三寶令不斷絕。以是因緣，從此當得無量福報。」

爾時，月藏菩薩摩訶薩復與八千億那由他百千菩薩摩訶薩，俱從座起合掌向佛，一心敬禮作如是言：「如是，如是。大德婆伽婆！於我住處月勝世界大師如來日月光，時時稱揚娑婆世界釋迦牟尼佛，昔菩薩時大勇猛力極苦精勤而修諸行，如是菩薩以大慈悲大願力故，今者于彼

【現代漢語翻譯】 現代漢語譯本： 『在我佛法中出家，剃除鬚髮，身披袈裟，即使不持守戒律，如果有人供養這些人，這樣的眾生也能獲得巨大的果報，更何況是為我出家，持守戒律，安住于佛法相應的修行者，供養侍奉他們，就能獲得無量阿僧祇的大福德聚集！更何況是能夠以種種方式供養我的諸位聲聞聖弟子們，難道不能獲得無量不可說阿僧祇的大福德聚集嗎！因此，我如今在這些眾生之中，于阿耨多羅三藐三菩提（無上正等正覺）成就正覺。 『在一切世間天人之中，我以大悲心，建立一切聲聞眾為最上的福田，也就是所謂的得向八大丈夫（指八種聖者）。因為這個緣故，所有眾生在現在世和未來世都應當深信佛法僧三寶，這些眾生在人天之中將能享受殊勝美妙的果報，不久就能進入無畏城（涅槃），乃至供養一個人，只要是為我出家，或者只是依我剃除鬚髮，身披袈裟一角而不受戒的人，供養這個人也能獲得乃至進入無畏城的果報。因此我這樣說，如果有人為我出家，不持守戒律，剃除鬚髮，身披袈裟一角，有人以非法的方式惱害此人，乃至是破壞三世諸佛的法身報身，乃至是充滿三惡道。因此我以上這樣告訴你們，如果有人愛惜自己，追求快樂，遠離痛苦，就應當精勤地護持養育，使佛法之眼熾盛，紹隆三寶，令其不斷絕。因為這個因緣，從此將能獲得無量的福報。』 當時，月藏菩薩摩訶薩又與八千億那由他百千菩薩摩訶薩，一同從座位起身，合掌向佛，一心敬禮，這樣說道：『是的，是的。大德婆伽婆（世尊）！在我的住處月勝世界，大師如來日月光，時常稱揚娑婆世界的釋迦牟尼佛，過去在菩薩時，以大勇猛力，極其艱苦精勤地修行各種善行，這樣的菩薩以大慈悲大願力的緣故，如今在那個世界』

【English Translation】 English version: 'If in my Dharma, someone leaves home, shaves their head, and wears the kāṣāya robe, even if they do not uphold the precepts, if there are those who make offerings to such individuals, these beings will also obtain great results. How much more so for those who leave home for my sake, uphold the precepts, and dwell in accordance with the Dharma; offering service to them will result in immeasurable asaṃkhya (countless) accumulations of great merit! How much more so for those who can make various offerings to my Śrāvaka (hearer) noble disciples; how could they not obtain immeasurable, inexpressible asaṃkhya accumulations of great merit! Therefore, I now, among these beings, attain complete enlightenment in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' 'Among all the beings in the world, including gods and humans, I, out of great compassion, establish all the Śrāvaka assembly as the supreme field of merit, namely, the eight great beings who have attained the path. Because of this reason, all beings in the present and future should deeply believe in the Buddha, Dharma, and Sangha. These beings will receive superior and wonderful rewards in the realms of gods and humans, and soon they will enter the city of fearlessness (Nirvana). Even offering to one person who has left home for my sake, or even just shaved their head and beard, wearing a corner of the kāṣāya robe without taking precepts, offering to this person will also lead to entering the city of fearlessness. Therefore, I say this: if someone leaves home for my sake, does not uphold the precepts, shaves their head and beard, and wears a corner of the kāṣāya robe, and someone harms this person unlawfully, it is equivalent to destroying the Dharmakāya (Dharma body) and Sambhogakāya (enjoyment body) of the Buddhas of the three times, and even filling the three evil realms. Therefore, I have told you this: if someone cherishes themselves, seeks happiness, and wishes to be free from suffering, they should diligently protect and nurture, make the eye of the Dharma blaze, and continue the Three Jewels so that they are not cut off. Because of this cause, they will obtain immeasurable merit from this.' At that time, the Bodhisattva Mahāsattva Candra-garbha (Moon Treasury), together with eight thousand billion nayutas (a large number) of hundreds of thousands of Bodhisattva Mahāsattvas, rose from their seats, joined their palms, and respectfully bowed to the Buddha, saying: 'Yes, yes. Great Virtuous Bhagavan (World Honored One)! In my dwelling place, the Moon-Victorious World, the Master Tathagata Sun-Moon Light, often praises Śākyamuni Buddha of the Saha world. In his past life as a Bodhisattva, he practiced various virtuous deeds with great courage and diligence. Because of this Bodhisattva's great compassion and great vows, he is now in that world.'

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五濁惡世無間罪業誹謗正法毀呰賢聖不善相應諸眾生中，于阿耨多羅三藐三菩提而成正覺。

「『是佛于彼計斷計常瞋惡粗𢤁，無有慈愍歸依邪道，求種種師不觀後世可怖畏事諸眾生中，為之說法。然諸眾生勤作方便欲害釋迦牟尼如來，或以毒藥和食而奉，或以刀杖、惡象、師子、惡牛、惡狗方便欲害，或有謗言而無梵行，或言非男或言是賊，或言殺生，作如是等種種誹謗。或復有以塵土污坌，或有于大眾中粗穬罵詈種種毀呰。或有于佛住處以諸臭穢不凈之物污令盈滿，或有見者啼泣不喜，或有見者閤眼掩面，或有見者揹走遠逝，有不欲見閉戶塞窗。而彼釋迦牟尼如來於此一切惡眾生中，而能忍受如是無量眾惡苦事，亦復于彼諸惡眾生不瞋不惱，然復不捨晝夜，常于彼諸眾生起大悲心，一切時處隨逐化之。如少牸牛初生犢子而未長大忽然失之，其母爾時求覓而走。如是釋迦牟尼如來亦復如是，于諸眾生其心平等，以大悲故隨逐而走，於三惡道而拔濟之，置於善道及涅槃樂。如是大悲相應具足，今此釋迦牟尼如來娑婆世界而作佛事。』

「爾時，于彼一切大眾聞此事已，皆生希奇未曾有心歡喜踴躍，于彼佛前作如是言：『大德婆伽婆！我等亦爾，當以精勤大勇猛力經于無量阿僧祇劫修菩提行，行檀波羅蜜乃

【現代漢語翻譯】 現代漢語譯本：在五濁惡世（指充滿各種污濁的時代）中，那些造作無間罪業（指極重的罪業）、誹謗正法、詆譭賢聖、與不善相應的眾生中，佛陀證得了阿耨多羅三藐三菩提（無上正等正覺）。 『這位佛陀在那些執著于斷見或常見（指錯誤的兩種極端見解）、充滿嗔恨、兇惡粗暴、沒有慈悲心、皈依邪道、尋求各種外道導師、不顧後世可怕後果的眾生中，為他們說法。然而，這些眾生卻勤于設法想要加害釋迦牟尼如來，有的用毒藥摻入食物供奉，有的用刀杖、惡象、獅子、惡牛、惡狗等手段想要加害，有的誹謗說他沒有修行梵行（清凈的行為），有的說他不是男人，有的說他是賊，有的說他殺生，做出種種這樣的誹謗。還有的用塵土污穢他，有的在大眾中粗暴地謾罵，進行各種詆譭。有的在佛陀居住的地方用各種臭穢不凈之物弄得滿地都是，有的看見了就哭泣不高興，有的看見了就合上眼睛遮住臉，有的看見了就背過身去遠遠逃開，有的不願意見到就關上門窗。而這位釋迦牟尼如來在所有這些惡劣的眾生中，卻能忍受如此無量的惡行苦事，並且對這些惡劣的眾生不嗔恨不惱怒，而且不分晝夜，常常對這些眾生生起大悲心，隨時隨地跟隨教化他們。就像一頭剛生下小牛犢的母牛，小牛犢還沒長大就突然丟失了，這時母牛會到處尋找。釋迦牟尼如來也是這樣，對所有眾生心懷平等，因為大悲心而跟隨他們，把他們從三惡道（地獄、餓鬼、畜生）中救拔出來，安置在善道和涅槃的快樂中。像這樣大悲心相應具足，現在這位釋迦牟尼如來在娑婆世界（我們所居住的世界）中做著佛事。』 『那時，所有在場的大眾聽聞此事後，都生起了稀有罕見的心，歡喜踴躍，在那佛陀面前這樣說道：『大德婆伽婆（世尊）！我們也一樣，應當以精勤大勇猛的力量，經過無量阿僧祇劫（極長的時間單位）修菩提行，行檀波羅蜜（佈施的修行）乃至……』

【English Translation】 English version: In this evil world of the five turbidities (referring to an era filled with various impurities), among those beings who commit uninterrupted karmic offenses, slander the true Dharma, revile the virtuous and noble, and are associated with unwholesome actions, the Buddha attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'This Buddha, among those beings who cling to annihilationism or eternalism (referring to two extreme and erroneous views), are full of anger, are fierce and coarse, have no compassion, take refuge in wrong paths, seek various heretical teachers, and disregard the terrifying consequences of future lives, teaches the Dharma to them. However, these beings diligently seek ways to harm Shakyamuni Tathagata, some offering poisoned food, others using weapons, vicious elephants, lions, vicious oxen, or vicious dogs to try to harm him. Some slander him, saying he has no practice of Brahmacharya (pure conduct), some say he is not a man, some say he is a thief, some say he kills, making all sorts of such slanders. Others defile him with dust and dirt, some coarsely curse and revile him in public, engaging in various forms of defamation. Some fill the place where the Buddha resides with all sorts of foul and impure things. Some, upon seeing this, weep and are unhappy, some close their eyes and cover their faces, some turn away and flee far away, and some, unwilling to see, shut their doors and windows. Yet, this Shakyamuni Tathagata, among all these evil beings, is able to endure such immeasurable evil and suffering, and does not become angry or annoyed with these evil beings. Moreover, day and night, he constantly generates great compassion for these beings, following and transforming them at all times and in all places. Just as a cow that has just given birth to a calf, if the calf is suddenly lost before it has grown, the mother will then search and run about. Similarly, Shakyamuni Tathagata is the same, holding equality in his heart for all beings, and due to great compassion, he follows them, rescuing them from the three evil paths (hell, hungry ghosts, and animals), and placing them in the happiness of good paths and Nirvana. With such great compassion fully realized, this Shakyamuni Tathagata is now performing the work of a Buddha in the Saha world (the world we inhabit).' 'At that time, all the assembly present, upon hearing this, all generated a rare and unprecedented mind, rejoicing and leaping with joy, and spoke thus before that Buddha: 'Great Virtuous Bhagavan (World Honored One)! We too, shall, with diligent and great courageous effort, cultivate the Bodhi path for immeasurable asamkhya kalpas (extremely long units of time), practicing Dana Paramita (the perfection of giving) and so on...'

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至行般若波羅蜜，如是善巧方便成熟諸眾生故，而修諸行，猶如釋迦牟尼如來作菩薩時久修菩提行，愿於五濁不凈世界惡眾生中，于阿耨多羅三藐三菩提而成正覺，乃至安置一切眾生於諸善道及涅槃樂。我亦如是，愿於五濁不凈佛土，于阿耨多羅三藐三菩提而成正覺，如是成熟五無間業，乃至與彼諸不善根相應眾生，安置善道及涅槃樂。』彼諸眾生即時于日月光佛所，如上所愿得授記者。」

爾時，會中復有無量恒河沙等菩薩摩訶薩，是於十方為見釋迦牟尼佛故，為供養故見大集故而來此者。彼諸菩薩咸同一音作如是言：「大德婆伽婆！我等亦各於己佛土從彼如來各聞如是稱揚世尊，如月藏菩薩之所說也。于彼各有那由他諸菩薩等，悉皆如是發大誓願，為欲成熟諸眾生故而作佛事，亦如月藏菩薩摩訶薩之所說也。」

爾時，復有于彼諸來一切天、龍，乃至一切迦吒、富單那、人、非人等，皆悉合掌作如是言：「我等謝過大悲釋迦牟尼如來、應、正遍知。我等於佛，若身口意所作罪過，若於法僧及於世尊一聲聞弟子所作罪過，今于佛前誠心懺悔，愿更莫造堅持禁戒。我等無知猶如小兒不善所行，唯愿世尊大悲深愍受我懺悔。我等受寄護持養育世尊法眼，以諸方便令得熾然，護持三寶久住不滅，亦能增長三種

【現代漢語翻譯】 現代漢語譯本：以達到圓滿的般若波羅蜜，如此善巧方便地成熟一切眾生，因此修習各種善行，就像釋迦牟尼如來在做菩薩時長期修習菩提之道，發願在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）不凈的世界中，在充滿惡劣眾生的環境中，證得阿耨多羅三藐三菩提（無上正等正覺），乃至安置一切眾生於各種善道以及涅槃的安樂之中。我也像這樣，發願在五濁不凈的佛土中，證得阿耨多羅三藐三菩提，如此成熟犯下五無間業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的眾生，乃至那些與不善根相應的眾生，安置他們于善道以及涅槃的安樂之中。』那些眾生即刻在日月光佛（佛名）那裡，如他們所愿得到授記（預言未來成佛）。 當時，法會中還有無量恒河沙數（形容極多）的菩薩摩訶薩（大菩薩），他們是從十方世界爲了見到釋迦牟尼佛，爲了供養佛，爲了參加這次大法會而來的。這些菩薩都異口同聲地說：『大德婆伽婆（世尊）！我們也在各自的佛土，從那裡的如來那裡聽到讚揚世尊，就像月藏菩薩（菩薩名）所說的那樣。在他們各自的佛土，都有無數那由他（數量單位，表示極多）的菩薩等，都像這樣發下大誓願，爲了成熟一切眾生而做佛事，也像月藏菩薩摩訶薩所說的那樣。』 當時，還有從各處來的一切天、龍，乃至一切迦吒（鬼名）、富單那（鬼名）、人、非人等，都雙手合十，這樣說道：『我們向大悲的釋迦牟尼如來、應、正遍知（佛的稱號）謝罪。我們對佛，如果身口意所造的罪過，如果對佛法僧三寶以及世尊的聲聞弟子所造的罪過，現在在佛前誠心懺悔，愿以後不再犯，堅持戒律。我們無知就像小孩子一樣，所作所為不善，只願世尊大慈大悲，憐憫我們，接受我們的懺悔。我們受託護持養育世尊的法眼（佛法），用各種方便讓它興盛，護持三寶長久不滅，也能增長三種善根。』

【English Translation】 English version: Having attained the perfection of prajna paramita (the perfection of wisdom), and with such skillful means to mature all sentient beings, one cultivates all virtuous practices, just as Shakyamuni Tathagata (the Thus-Come One) practiced the path of Bodhi (enlightenment) for a long time when he was a Bodhisattva (an enlightened being), vowing to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in the impure world of the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life), amidst evil beings, and to place all sentient beings on the path of virtue and the bliss of Nirvana. I, too, make this vow, to attain Anuttara-samyak-sambodhi in an impure Buddha-land of the five turbidities, thus maturing beings who have committed the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), and even those beings who are associated with unwholesome roots, placing them on the path of virtue and the bliss of Nirvana.』 Those beings immediately received predictions (of future Buddhahood) from the Buddha Sun-Moon-Light (a Buddha's name), as they had wished. At that time, in the assembly, there were also countless Bodhisattva-Mahasattvas (great Bodhisattvas), as numerous as the sands of the Ganges River (an expression for countless), who had come from the ten directions to see Shakyamuni Buddha, to make offerings, and to attend this great gathering. These Bodhisattvas all spoke in one voice, saying: 『Great Virtuous Bhagavan (World Honored One)! We, too, in our respective Buddha-lands, have heard the Tathagatas there praise the World Honored One, just as Bodhisattva Moon-Treasury (a Bodhisattva's name) has spoken. In their respective Buddha-lands, there are countless nayutas (a large number) of Bodhisattvas and others, who have all made great vows like this, to perform the work of a Buddha for the sake of maturing all sentient beings, just as Bodhisattva-Mahasattva Moon-Treasury has spoken.』 At that time, there were also all the Devas (gods), Nagas (dragons), and even all the Katas (a type of ghost), Putanas (a type of ghost), humans, and non-humans who had come from various places, all with their palms joined together, saying: 『We apologize to the compassionate Shakyamuni Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha). If we have committed any offenses against the Buddha through our body, speech, or mind, or if we have committed any offenses against the Dharma, the Sangha, or the Shravaka disciples of the World Honored One, we now sincerely repent before the Buddha, vowing not to commit them again and to uphold the precepts. We are ignorant like children, and our actions are not virtuous. We only wish that the World Honored One, with great compassion, will have mercy on us and accept our repentance. We are entrusted to protect and nurture the Dharma-eye (the Buddha's teachings) of the World Honored One, using all means to make it flourish, to protect the Three Jewels (Buddha, Dharma, Sangha) so that they may endure without extinction, and to increase the three roots of goodness.』

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精氣遮障諸惡。于佛一切聲聞弟子，乃至若復不持禁戒剃除鬚髮著袈裟片者，作師長想護持養育與諸所須令無乏少。

「若復有諸剎利國王，作諸非法惱亂世尊聲聞弟子；若以毀罵刀杖打斫，及奪衣缽種種資具；若他給施作留難者，我等令彼自然卒起他方怨敵，及自國土亦令兵起，病疫、饑饉、非時風雨、斗諍、言訟、誹謗、譏調，又令其王不久復當亡失己國。如是，若復諸婆羅門、毗舍、首陀、男夫婦女、童男童女，若余天、龍乃至迦吒富單那等，于佛所有聲聞弟子作其惱亂，若奪精氣氣噓其身，乃至噁心以眼視之，我等悉共令彼天、龍乃至迦吒富單那等，所有諸根缺減醜陋不依處所。我以誓力悉令如是。我等游止及常居處，令彼不復得與我等共住共食，亦復不得同處戲笑，如是擯罰。若有惱亂乃至剃髮被服袈裟不持戒者亦復如是。若復世尊聲聞弟子，乃至無所積聚有慈愍心三業相應，如是時來我等能護，令世尊法眼熾然不滅。」

爾時，世尊而讚歎言：「善哉，善哉！諸妙丈夫！汝若如是則於一切所作事中無諸過失，汝等以是受我付囑護持養育熾然法故，便為供養三世諸佛。若汝勤加護持養育熾然我法紹三寶種令不斷絕，若有為我已出家者，及與未來諸出家者，汝等亦應護持養育，此是汝等阿耨多羅

【現代漢語翻譯】 現代漢語譯本：精氣遮蔽，導致各種邪惡產生。對於佛陀的一切聲聞弟子，乃至那些不持戒律、剃除鬚髮、身披袈裟的人，都應以師長的態度對待，加以護持、養育，並提供他們所需，使其不匱乏。 如果有些剎帝利國王，做出種種非法之事，惱亂世尊的聲聞弟子；或者用毀罵、刀杖擊打，搶奪他們的衣缽和各種資具；或者阻礙他人供養，我們就會使他們自然而然地遭遇來自他方的怨敵，甚至自己的國家也會發生戰亂，出現瘟疫、饑荒、非時風雨、爭鬥、訴訟、誹謗、譏諷，並且使他們的國王不久就會失去自己的國家。同樣，如果婆羅門、吠舍、首陀、男人、女人、男孩、女孩，或者其他天、龍乃至迦吒富單那（一種鬼神）等，對佛陀的聲聞弟子進行惱亂，奪取他們的精氣，用氣息侵擾他們的身體，甚至惡狠狠地用眼睛瞪視他們，我們都會使這些天、龍乃至迦吒富單那等，所有諸根殘缺、醜陋，無法安身。我以誓願的力量，使他們遭受這樣的報應。我們游止和常住的地方，不允許他們與我們同住同食，也不允許他們與我們一起嬉戲玩樂，以此作為懲罰。如果有人惱亂，甚至是對那些剃髮、身披袈裟但不持戒的人，也同樣如此。如果世尊的聲聞弟子，乃至那些沒有積蓄、心懷慈悲、身口意三業相應的人，在這樣的情況下，我們能夠護持他們，使世尊的法眼熾盛不滅。 那時，世尊讚歎說：『善哉，善哉！各位妙丈夫！你們如果這樣做，在一切所做的事情中就不會有任何過失。你們以此接受我的囑託，護持養育，使佛法熾盛，就等同於供養三世諸佛。如果你們勤加護持養育，使我的佛法熾盛，使三寶的種子得以延續不斷，對於那些已經為我出家的人，以及未來將要出家的人，你們也應當護持養育，這是你們的阿耨多羅（無上）』

【English Translation】 English version: The essence and energy obstruct all evils. Towards all the Śrāvaka (hearer disciples) of the Buddha, even those who do not uphold the precepts, shave their heads and beards, and wear the kāṣāya (monk's robe), one should treat them with the attitude of a teacher, protect and nurture them, and provide them with what they need so that they lack nothing. If there are Kṣatriya (warrior caste) kings who commit various illegal acts, disturbing the Śrāvaka disciples of the World Honored One; or if they use abuse, swords, and sticks to strike them, or seize their robes and bowls and various necessities; or if they hinder others from making offerings, we will cause them to naturally encounter enemies from other lands, and even their own country will experience war, epidemics, famine, untimely wind and rain, strife, lawsuits, slander, and ridicule, and their king will soon lose his own country. Similarly, if Brahmins, Vaiśyas (merchant caste), Śūdras (laborer caste), men, women, boys, girls, or other Devas (gods), Nāgas (dragons), or even Kaṭapūtanas (a type of ghost), disturb the Śrāvaka disciples of the Buddha, seize their essence and energy, disturb their bodies with their breath, or even glare at them with evil eyes, we will cause these Devas, Nāgas, and even Kaṭapūtanas to have all their faculties deficient, ugly, and unable to find a place to settle. With the power of my vow, I will make them suffer such retribution. In the places where we travel and reside, they are not allowed to live and eat with us, nor are they allowed to play and have fun with us, as a punishment. If someone disturbs, even those who shave their heads and wear the kāṣāya but do not uphold the precepts, it is the same. If the Śrāvaka disciples of the World Honored One, even those who have no possessions, have compassionate hearts, and whose three karmas of body, speech, and mind are in harmony, under such circumstances, we can protect them, so that the Dharma eye of the World Honored One will be blazing and not extinguished. At that time, the World Honored One praised, 'Excellent, excellent! Noble men! If you do this, there will be no faults in all that you do. You accept my entrustment with this, protect and nurture, and make the Dharma flourish, which is equivalent to making offerings to the Buddhas of the three times. If you diligently protect and nurture, make my Dharma flourish, and make the seeds of the Three Jewels continue without interruption, for those who have already left home for my sake, and for those who will leave home in the future, you should also protect and nurture them, this is your Anuttara (supreme).'

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三藐三菩提因。」

爾時，羅睺羅阿修羅王，與無量百千阿修羅等，俱從座起合掌向佛，一心敬禮作如是言：「大德婆伽婆！我等亦為勤護養育熾然佛法，令三寶種不斷絕故，為降伏他故，休息遮障一切諸惡故，令三精氣得增長故，復為護持攝受養育世尊所有聲聞弟子及正法故，復為利益諸眾生故，遮諸罪過摧諸惡人降伏諸怨，併除一切邪鬼魍魎息諸斗諍，成就一切諸禾苗稼，令諸惡人得作善友，悉攝一切散亂者故。又令所欲皆得稱意故，說大陀羅尼，名曰電光噤縮。」

作是語已，即說咒曰：

「多地夜他　啰婆系　啰婆系　啰婆系　曼仇啰系　阿婆仇啰系　跋啰摩啰系　珊都啰系　阇婆勤那啰系　阿婆蜜唎也啰系伽那底啰啰系　伽婆叉收達啰啰系首收達啰　首收達啰　首收達啰啰系　牟尼婆遮那啰系　底唎啰且那羽舍羅系　失勤那　底唎嗚阇牟尼啰系　質啰迦羅　底唎牟尼啰系　旃達啰　㝹那頭婆啰系邏　蘇婆呵

「大德婆伽婆！此電光噤縮大陀羅尼，悉能饒益一切眾生，乃至令諸所欲稱意。若有比丘、比丘尼、優婆塞、優婆夷，若余清信善男子、善女人等，能與禪法相應而住，若復營事，若行蘭若，若在樹下，若在露地，如是人等若能受持讀誦唸此電光噤縮大陀羅尼；若有阿修羅、阿

【現代漢語翻譯】 現代漢語譯本：『無上正等正覺的因。』

那時，羅睺羅（Rāhula）阿修羅王，與無數百千阿修羅等，一同從座位起身，合掌向佛，一心恭敬頂禮，這樣說道：『大德婆伽婆（Bhagavān，世尊）！我們也是爲了勤奮守護、養育、興盛佛法，使佛法僧三寶的種子不致斷絕，爲了降伏其他外道，止息遮蔽一切諸惡，使精氣神得以增長，又爲了護持、攝受、養育世尊所有的聲聞弟子以及正法，又爲了利益一切眾生，遮止各種罪過，摧毀各種惡人，降伏各種怨敵，並消除一切邪鬼魍魎，止息各種鬥爭，成就一切五穀豐收，使各種惡人能夠結交善友，全部攝受一切散亂的人。又爲了使一切所求都能如意，所以要說一個大陀羅尼，名字叫做電光噤縮。』

說完這些話后，隨即說咒語道：

『多地夜他 啰婆系 啰婆系 啰婆系 曼仇啰系 阿婆仇啰系 跋啰摩啰系 珊都啰系 阇婆勤那啰系 阿婆蜜唎也啰系伽那底啰啰系 伽婆叉收達啰啰系首收達啰 首收達啰 首收達啰啰系 牟尼婆遮那啰系 底唎啰且那羽舍羅系 失勤那 底唎嗚阇牟尼啰系 質啰迦羅 底唎牟尼啰系 旃達啰 㝹那頭婆啰系邏 蘇婆呵』

『大德婆伽婆！這個電光噤縮大陀羅尼，能夠利益一切眾生，乃至使一切所求都能如意。如果有比丘、比丘尼、優婆塞、優婆夷，或者其他清凈信心的善男子、善女人等，能夠與禪定相應而住，或者從事各種事務，或者在蘭若（araṇya，寂靜處）修行，或者在樹下，或者在露天，這樣的人如果能夠受持、讀誦、唸誦這個電光噤縮大陀羅尼；如果有阿修羅、阿』

【English Translation】 English version: 'The cause of Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment).'

At that time, the Asura King Rāhula, together with countless hundreds of thousands of Asuras, rose from their seats, joined their palms, and respectfully bowed to the Buddha, saying with one mind: 'O Great Virtuous Bhagavān (World Honored One)! We also diligently protect, nurture, and make the Buddha Dharma flourish, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) may not be cut off. We do this to subdue others, to stop and obstruct all evils, to increase the essence of the three energies (精氣神), and to protect, embrace, and nurture all the Śrāvaka (hearer) disciples of the World Honored One and the True Dharma. Furthermore, we do this to benefit all sentient beings, to prevent all transgressions, to destroy all evil people, to subdue all enemies, to eliminate all evil ghosts and goblins, to stop all conflicts, to ensure the success of all crops, to enable all evil people to make good friends, and to embrace all those who are scattered. Moreover, to make all wishes come true, we will speak a great Dhāraṇī (mantra), called the 'Electric Light Contraction'.'

Having spoken these words, they then recited the mantra:

'Tadyathā, rava-kṣe, rava-kṣe, rava-kṣe, man-chura-kṣe, ava-chura-kṣe, bhara-mara-kṣe, sandura-kṣe, jaba-khinna-ra-kṣe, ava-mitriya-ra-kṣe, ghanati-ra-ra-kṣe, gaba-kṣa-śuddha-ra-ra-kṣe, śuddha-śuddha, śuddha-śuddha-ra-kṣe, muni-bhajana-ra-kṣe, tiri-rakṣa-na-yuśara-kṣe, śikhinna, tiri-u-ja-muni-ra-kṣe, citra-kara, tiri-muni-ra-kṣe, candra, nanda-dhu-bhara-kṣe-la, svāhā.'

'O Great Virtuous Bhagavān! This great Dhāraṇī of Electric Light Contraction can benefit all sentient beings, even to the point of fulfilling all their wishes. If there are Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), Upāsikās (laywomen), or other pure and faithful good men and good women, who can dwell in accordance with meditation, or engage in various activities, or practice in the araṇya (forest), or under a tree, or in an open space, if such people can receive, recite, and remember this great Dhāraṇī of Electric Light Contraction; if there are Asuras, or'

---

修羅婦、阿修羅父、阿修羅母及與兒女，若阿修羅左右、眷屬、男夫婦女及阿修羅給使之人，欲來惱害伺其便者，皆悉不能得彼少分。是阿修羅不復還能入己城邑，令其頭破以為七分，如阿梨樹枝。」

爾時，諸來一切大眾咸皆嘆言：「善哉，善哉！」

爾時，毗摩質多羅阿修羅王復與百千阿修羅等俱從座起，合掌向佛，一心敬禮，作如是言：「大德婆伽婆！我等亦為護持養育世尊所說正法眼故，乃至增長三種精氣故，復為護持攝受養育世尊所有聲聞弟子故，又為降伏一切怨家令諸惡人皆生歸仰，休息一切所有疾病，伏諸剛強攝諸惡人令作善友具好眷屬，令諸種子得生不壞，成熟一切果實苗稼故，說大陀羅尼名師子游步。」

作是語已，即說咒曰：

「多地夜他涑(娑樓反)唎夜　跋啰企(佉帝反)跋啰企跋啰企　阿牟尼　阿牟佉牟尼阇耶毗阇易　阿婆啰題　耶阇夷泥　婆呵薩啰叉　佉𠼝阿那佉𠼝　毗耶寐失啰佉𠼝牟那迦啰娑佉[黍-禾+唎]　阿蜜多　受沙佉[黍-禾+唎]　阿婆咩娑斯那嘙系　常伽啰奢咩　頗邏啰娑勿達[黍-禾+唎]設阇嘍　奢摩那　仙博憩僧　伽奢咩憂波扇多呵唎　蘇婆呵

「大德婆伽婆！此師子游步大陀羅尼，能伏諸怨，乃至成熟一切苗稼。若有比丘乃至

【現代漢語翻譯】 現代漢語譯本：阿修羅的妻子、阿修羅的父親、阿修羅的母親以及他們的兒女，如果阿修羅的左右侍從、親屬、丈夫、妻子以及阿修羅的僕人，想要來惱害他們，伺機尋找機會，都不能夠得到絲毫機會。這個阿修羅也不會再能夠進入自己的城邑，（如果進入）他的頭會像阿梨樹枝一樣破裂成七份。 當時，所有前來聽法的大眾都讚歎說：『太好了，太好了！』 當時，毗摩質多羅（Vimacitara，阿修羅王名）阿修羅王又與成百上千的阿修羅一起從座位上站起來，合掌向佛，一心恭敬地頂禮，這樣說道：『大德婆伽婆（Bhagavat，佛的尊稱）！我們也是爲了護持、養育世尊所說的正法眼，乃至增長三種精氣，又爲了護持、攝受、養育世尊所有的聲聞弟子，還爲了降伏一切怨敵，使所有惡人都生起歸順仰慕之心，平息一切疾病，降伏所有剛強之人，攝受所有惡人使他們成為善友，擁有好的眷屬，使所有種子能夠生長而不壞，成熟一切果實和莊稼，所以要說一個名為師子游步的大陀羅尼（dharani，總持，咒語）。』 說完這些話后，就說了咒語： 『多地夜他 涑(娑樓反)唎夜 跋啰企(佉帝反)跋啰企跋啰企 阿牟尼 阿牟佉牟尼阇耶毗阇易 阿婆啰題 耶阇夷泥 婆呵薩啰叉 佉𠼝阿那佉𠼝 毗耶寐失啰佉𠼝牟那迦啰娑佉[黍-禾+唎] 阿蜜多 受沙佉[黍-禾+唎] 阿婆咩娑斯那嘙系 常伽啰奢咩 頗邏啰娑勿達[黍-禾+唎]設阇嘍 奢摩那 仙博憩僧 伽奢咩憂波扇多呵唎 蘇婆呵』 『大德婆伽婆！這個師子游步大陀羅尼，能夠降伏所有怨敵，乃至成熟一切莊稼。如果有比丘乃至……』

【English Translation】 English version: The Asura's wife, the Asura's father, the Asura's mother, and their children, if the Asura's attendants, relatives, husbands, wives, and the Asura's servants, wish to come and harm them, seeking opportunities, they will not be able to obtain even the slightest chance. This Asura will also no longer be able to enter his own city; (if he does enter) his head will be broken into seven pieces like the branches of an Ari tree. At that time, all the great assembly who had come to listen to the Dharma exclaimed in praise: 'Excellent, excellent!' At that time, King Vimacitara (Vimacitara, name of an Asura king) Asura, together with hundreds of thousands of other Asuras, rose from their seats, joined their palms towards the Buddha, and with one mind respectfully bowed, saying: 'Great Virtuous Bhagavat (Bhagavat, an honorific title for the Buddha)! We also, in order to protect and nurture the Right Dharma Eye spoken by the World Honored One, and even to increase the three vital essences, and also to protect, gather, and nurture all the Sravaka disciples of the World Honored One, and also to subdue all enemies, causing all evil people to give rise to a heart of submission and admiration, to pacify all diseases, to subdue all the stubborn, to gather all evil people and make them good friends, to have good relatives, to enable all seeds to grow without decay, and to ripen all fruits and crops, therefore, we will speak a great Dharani (dharani, a mantra) called the Lion's Walk.' Having spoken these words, they then recited the mantra: 'Tadyatha suriye bharaqi bharaqi bharaqi amuni amukhamuni jaya vijayi avaradhi yajayini vaha saraksha khakhi anakakhi viyamisra khakhi munakara sakhari amrita susa sakhari avamesa sinavahi changara same phalarasa vutari shajalu samana sambokisangha same upashanta hari svaha' 'Great Virtuous Bhagavat! This great Dharani of the Lion's Walk is able to subdue all enemies, and even to ripen all crops. If there is a Bhikshu, even...'

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清信善女人等與禪相應，乃至露地受持讀誦流佈如是師子游步大陀羅尼，若有阿修羅乃至給使欲來惱害伺其便者，終不能得彼之少分，是等亦復不能還入阿修羅城，令其頭破而作七分如阿梨樹枝。」

爾時，諸來一切大眾亦皆嘆言：「善哉，善哉！」

爾時，牟真鄰陀阿修羅王，與無量百千阿修羅等俱從座起，合掌向佛，一心敬禮，作如是言：「大德婆伽婆！我等亦為護持養育世尊所說正法眼故，乃至增長三種精氣故，復為護持攝受養育世尊所有聲聞弟子故，說大陀羅尼名伏諸龍。」

作是語已，即說咒曰：

「多地夜他　毗𠼝沙叉　毗唎沙叉　毗唎沙叉　𦂅(須凌反)　呵毗唎矢至迦毗唎沙佉那　摸啰曷多　呵呵紂呵紂呵紂伽伽紂渠竭[黍-禾+唎]　渠竭[黍-禾+唎]　三牟達啰渠竭[黍-禾+唎]　薩婆　闥邏　渠竭[黍-禾+唎]　悉那婆渠竭[黍-禾+唎]　薩婆浮阇伽　渠竭𠼝　呵呵渠竭𠼝　悉多婆閦多　渠竭𠼝　娑緊柘那　渠竭𠼝　阿婆多阿膩夜　娑斫閦毗夜　阿膩夜　軍他閦婆　遮羅斗牟邏　阿佉阇　呵膩夜斗　婆羅斗　毗彌奢　阿膩夜斗　阿衫浮　呵膩夜　蘇婆呵

「大德婆伽婆！此伏諸龍大陀羅尼，悉能休息一切疾病，亦能捲縮打縛一切惡鬼不令為害，能止非

【現代漢語翻譯】 現代漢語譯本： 『善男信女如果與禪定相應，乃至在空曠之地受持、讀誦、流佈這如獅子般勇猛的大陀羅尼，如果有阿修羅（一種好戰的神）乃至其使者想要前來惱害、伺機作亂，最終都不能得逞，連少許都不能傷害到他們。這些人也不能再回到阿修羅城，他們的頭會像阿梨樹枝一樣破裂成七份。』

當時，所有前來集會的大眾都讚歎說：『太好了，太好了！』

這時，牟真鄰陀（Mūcilinda）阿修羅王，與無數百千阿修羅等一同從座位站起，合掌向佛，一心敬禮，這樣說道：『大德婆伽婆（Bhagavān，佛的尊稱）！我們也是爲了護持、養育世尊所說的正法眼，乃至增長三種精氣，又爲了護持、攝受、養育世尊所有的聲聞弟子（佛陀的弟子），所以要說一個名為「伏諸龍」的大陀羅尼。』

說完這話，就說了咒語：

『多地夜他（Tadyathā） 毗𠼝沙叉（viṣākṣa） 毗唎沙叉（viriṣākṣa） 毗唎沙叉（viriṣākṣa） 𦂅（ru） 呵毗唎矢至迦毗唎沙佉那（haviriśicikaviriṣākhaṇa） 摸啰曷多（mora hata） 呵呵紂呵紂呵紂伽伽紂渠竭[黍-禾+唎]（hahahajauhajahau gāgājau khagala） 渠竭[黍-禾+唎]（khagala） 三牟達啰渠竭[黍-禾+唎]（samudrakhagala） 薩婆（sarva） 闥邏（tāla） 渠竭[黍-禾+唎]（khagala） 悉那婆渠竭[黍-禾+唎]（sinabhakhagala） 薩婆浮阇伽（sarvabhujaga） 渠竭𠼝（khagala） 呵呵渠竭𠼝（hahakhagala） 悉多婆閦多（sitabhakṣata） 渠竭𠼝（khagala） 娑緊柘那（sakiṃjhana） 渠竭𠼝（khagala） 阿婆多阿膩夜（āvatā anīya） 娑斫閦毗夜（sacakṣubhiya） 阿膩夜（anīya） 軍他閦婆（kunthakṣubha） 遮羅斗牟邏（caladumula） 阿佉阇（ākhaja） 呵膩夜斗（haniyatu） 婆羅斗（bharatu） 毗彌奢（vimeśa） 阿膩夜斗（anīyatu） 阿衫浮（āśambhu） 呵膩夜（haniya） 蘇婆呵（svāhā）』

『大德婆伽婆！這個「伏諸龍」大陀羅尼，能夠平息一切疾病，也能捆綁、束縛一切惡鬼，使它們不能作害，能阻止不應時的風雨，能使一切龍王心生歡喜。』

【English Translation】 English version: 'If good men and women, with pure faith, are in accordance with dhyana (meditation), and even in open fields, uphold, recite, and propagate this great Dharani (a type of Buddhist incantation) that is like a lion's stride, if there are Asuras (a type of warring deity) or even their messengers who wish to come and cause harm, seeking an opportunity to do so, they will ultimately not succeed, not even a little. These beings will also not be able to return to the Asura city, and their heads will be broken into seven pieces like the branches of an Ari tree.'

At that time, all the assembled masses exclaimed in praise, 'Excellent, excellent!'

Then, the Asura King Mucilinda, together with countless hundreds and thousands of Asuras, rose from their seats, joined their palms, and bowed respectfully to the Buddha, saying, 'Great Virtuous Bhagavan (Bhagavān, an epithet for the Buddha)! We also, in order to protect and nurture the eye of the true Dharma spoken by the World Honored One, and to increase the three vital essences, and also to protect, embrace, and nurture all the Sravaka (disciples of the Buddha) disciples of the World Honored One, will speak a great Dharani called 「Subduing All Dragons.」'

Having spoken these words, he then recited the mantra:

'Tadyathā viṣākṣa viriṣākṣa viriṣākṣa ru havirisicikaviriṣākhaṇa mora hata hahahajauhajahau gāgājau khagala khagala samudrakhagala sarva tāla khagala sinabhakhagala sarvabhujaga khagala hahakhagala sitabhakṣata khagala sakiṃjhana khagala āvatā anīya sacakṣubhiya anīya kunthakṣubha caladumula ākhaja haniyatu bharatu vimeśa anīyatu āśambhu haniya svāhā'

'Great Virtuous Bhagavan! This great Dharani of 「Subduing All Dragons」 is able to pacify all diseases, and also to bind and restrain all evil spirits, preventing them from causing harm. It can stop untimely winds and rain, and can make all the Dragon Kings rejoice.'

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時惡風暴雨諸惡毒氣，亦能降伏眼視殺人眾惡龍等斷諸欲著，于諸龍身能作熱惱及能熱惱，其所住處熱惱，其心熱惱其業熱惱所有資生之具。大德婆伽婆！若有比丘乃至清信善女人等與禪相應，乃至露地受持讀誦流佈如是降伏諸龍大陀羅尼；若有龍、若龍婦、若龍父、若龍母、若龍兒女、若龍左右、男夫婦女、若龍給使，欲來惱害伺其便者，乃至不能得彼少分，令其反得熱惱之病，頭破七分如阿梨樹枝。」

爾時，四天下所有諸龍來在會者皆悉瞋怒，怖彼所來阿修羅城，諸阿修羅令使驚怖不能自安。

爾時，復有娑伽羅龍王從座而起，向諸大龍合掌作禮，而說偈言：

「若有見大聖，　　是人則除瞋， 　離瞋即為聖，　　應當止恚惱。 　忍辱世第一，　　忍得世間樂， 　忍辱離諸怨，　　忍趣安隱城。 　無量阿修羅，　　恒與我等怨， 　但當自容忍，　　佛常如是說。 　由瞋趣惡道，　　瞋還增長瞋， 　以瞋舍朋友，　　瞋不得解脫。 　我等畜生道，　　惡戒瞋恚故， 　若能除瞋慢，　　得生於人中。 　既得人身已，　　歸佛而出家， 　修習解脫行，　　當爲大導師。」

爾時，娑伽羅龍王如是說已，一切諸龍皆得忍辱，面色熙怡各坐本處。

爾時，跋持毗盧遮那

【現代漢語翻譯】 現代漢語譯本 當出現惡劣的風暴雨和各種有毒氣體時，也能降伏那些眼睛能殺人的眾多惡龍，斷除它們對慾望的執著。這些惡龍的身體會感到熱惱，它們所居住的地方會感到熱惱，它們的心會感到熱惱，它們的行為會感到熱惱，它們所有的生活必需品也會感到熱惱。偉大的世尊（婆伽婆，Bhagavā）！如果有比丘，乃至清信的善男善女等，與禪定相應，甚至在露天受持、讀誦、傳播這樣降伏諸龍的大陀羅尼（dhāraṇī，總持、真言）；如果有龍、龍的妻子、龍的父親、龍的母親、龍的子女、龍的侍從、男僕女僕、龍的使者，想要來惱害、伺機報復，他們甚至不能得到絲毫機會，反而會得熱惱之病，頭破裂成七份，就像阿梨樹的枝條一樣。」 當時，四天下（catvāro dvīpāḥ，指須彌山四方的四大洲）所有前來參加集會的龍都非常憤怒，害怕那些來自阿修羅（asura，非天）城的阿修羅，阿修羅也讓他們感到驚恐不安。 這時，娑伽羅龍王（Sāgara，海）從座位上站起來，向諸大龍合掌作禮，並說偈頌道： 『如果有人見到偉大的聖者（指佛陀），這個人就能消除嗔恨， 遠離嗔恨就是聖者，應當停止憤怒和惱恨。 忍辱是世間第一，忍辱能得到世間的快樂， 忍辱能遠離一切怨恨，忍辱能到達安穩的城池。 無量的阿修羅，總是與我們為敵， 但應當自我容忍，佛陀常常這樣說。 因為嗔恨會走向惡道，嗔恨還會增長嗔恨， 因為嗔恨會捨棄朋友，嗔恨不能得到解脫。 我們這些畜生道的眾生，因為惡戒和嗔恚的緣故， 如果能消除嗔恨和傲慢，就能轉生到人道中。 既然已經得到人身，就應當皈依佛陀而出家， 修習解脫的修行，應當成為偉大的導師。』 當時，娑伽羅龍王這樣說完后，一切諸龍都得到了忍辱，面色喜悅，各自回到自己的座位。 這時，跋持毗盧遮那（Bhadra-vairocana，賢善光明）...

【English Translation】 English version When evil storms and rains and various poisonous gases arise, they can also subdue those many evil dragons whose eyes can kill, cutting off their attachments to desires. These dragons' bodies will feel heat and vexation, the places where they live will feel heat and vexation, their minds will feel heat and vexation, their actions will feel heat and vexation, and all their necessities of life will feel heat and vexation. Great Bhagavan (Bhagavā, Blessed One)! If there are monks, or even faithful laymen and laywomen, who are in accordance with meditation, and even in the open air uphold, recite, and propagate such a great dhāraṇī (dhāraṇī, a sacred utterance) for subduing dragons; if there are dragons, dragon wives, dragon fathers, dragon mothers, dragon children, dragon attendants, male and female servants, or dragon messengers, who wish to come and harm or seek revenge, they will not even get the slightest opportunity, but instead will suffer from the disease of heat and vexation, their heads will break into seven pieces, like the branches of an Arī tree.」 At that time, all the dragons in the four continents (catvāro dvīpāḥ, the four great continents around Mount Sumeru) who were present at the assembly were very angry, fearing those asuras (asura, demigods) from the city of the asuras, and the asuras also made them feel terrified and uneasy. At this time, the Dragon King Sāgara (Sāgara, Ocean) rose from his seat, put his palms together in respect to the great dragons, and spoke in verse: 『If one sees the great sage (referring to the Buddha), that person will eliminate anger, To be free from anger is to be a sage, one should stop anger and vexation. Patience is the first in the world, patience can obtain worldly happiness, Patience can be free from all hatred, patience can reach the peaceful city. The countless asuras are always enemies with us, But we should be self-tolerant, the Buddha often says this. Because of anger, one goes to evil paths, anger also increases anger, Because of anger, one abandons friends, anger cannot obtain liberation. We, the beings of the animal realm, because of evil precepts and anger, If we can eliminate anger and arrogance, we can be reborn in the human realm. Since we have already obtained a human body, we should take refuge in the Buddha and leave home, Cultivate the practice of liberation, and become a great guide.』 At that time, after the Dragon King Sāgara had spoken thus, all the dragons obtained patience, their faces were joyful, and they each returned to their seats. At this time, Bhadra-vairocana (Bhadra-vairocana, Auspicious Light)...

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阿修羅王，復與無量百千阿修羅等俱從座起，合掌向佛一心敬禮作如是言：「大德婆伽婆！我等亦為護持養育世尊正法，令三寶種不斷絕故，勤降伏他一切惡事，及諸惡人皆悉休息，令三精氣而得增長故，復為救護攝受養育世尊一切聲聞弟子故，說大陀羅尼名休息眾病。」

作是語已，即說咒曰：

「多地夜他　摸楞伽摩　摩朋伽摩　阿毗朋伽摩　阇邏朋伽摩　悉多婆毗𡃳(呵朋反)伽摩　跋尸夜毗𡃳伽摩　余尼毗𡃳伽摩　阿舍尼毗𡃳伽摩　婆呵毗𡃳伽摩　差(叉梨反)啰毗啰婆梨珊底啰毗恒伽摩　娑伽啰阇邏丘肘阇邏丘肘毗鞞舍丘肘薩婆盧伽　因地利耶丘肘　悉蜜唎底　毗朋楞舍丘肘　蘇婆呵

「大德婆伽婆！此休息眾病大陀羅尼，能除所有一切病苦，息諸毒害一切惡雹，亦能降伏一切惡龍，令與世尊聲聞弟子奉給所須猶如奴僕。」

爾時，諸來一切龍眾諸大龍王皆悉瞋忿，于虛空中即起大云在阿修羅上，欲聲大鼓欲降大石，雨鐵罥、索𥎞、鉾刀、杖刀、面鐵、口利、齒口、竹口、瓶口如是等形，為欲害諸阿修羅而不能得。◎

大集經卷第五十三 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十四

高齊天竺三藏那連提耶舍譯月藏分

【現代漢語翻譯】 現代漢語譯本 阿修羅王（Asura King，非天之王）與無數百千阿修羅等一同從座位站起，合掌向佛陀一心敬禮，說道：『大德婆伽婆（Bhagavan，世尊）！我們也是爲了護持養育世尊的正法，使佛法僧三寶的種子不斷絕，所以勤奮降伏一切惡事，以及讓所有惡人都停止作惡，使三精氣（指精、氣、神）得以增長。又爲了救護、攝受、養育世尊的一切聲聞弟子（Sravaka，聽聞佛陀教法的弟子），所以宣說這個名為「休息眾病」的大陀羅尼（Dharani，總持，咒語）。』 說完這些話，他們就說了咒語： 『多地夜他 摸楞伽摩 摩朋伽摩 阿毗朋伽摩 阇邏朋伽摩 悉多婆毗𡃳伽摩 跋尸夜毗𡃳伽摩 余尼毗𡃳伽摩 阿舍尼毗𡃳伽摩 婆呵毗𡃳伽摩 差啰毗啰婆梨珊底啰毗恒伽摩 娑伽啰阇邏丘肘阇邏丘肘毗鞞舍丘肘薩婆盧伽 因地利耶丘肘 悉蜜唎底 毗朋楞舍丘肘 蘇婆呵』 『大德婆伽婆！這個「休息眾病」大陀羅尼，能夠消除所有一切病苦，平息各種毒害和一切惡雹，也能降伏一切惡龍，使它們像奴僕一樣侍奉世尊的聲聞弟子，供給他們所需。』 當時，所有前來的龍眾（Naga，龍族）和諸大龍王都非常憤怒，在虛空中立刻升起大片烏雲，籠罩在阿修羅之上，想要發出巨大的雷聲，降下巨大的石頭，降下鐵網、繩索、長矛、刀、杖刀、鐵面、利齒、竹口、瓶口等形狀的武器，想要傷害阿修羅，但都不能得逞。 《大集經》卷第五十三 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第五十四 高齊天竺三藏那連提耶舍譯《月藏分》

【English Translation】 English version The Asura King (King of the Asuras, a type of demigod) along with countless hundreds and thousands of Asuras rose from their seats, joined their palms, and respectfully bowed to the Buddha, saying: 'Great Virtuous Bhagavan (Bhagavan, the Blessed One)! We also, in order to protect and nurture the True Dharma of the World Honored One, so that the seeds of the Triple Gem (Buddha, Dharma, Sangha) may not be cut off, diligently subdue all evil deeds, and cause all evil people to cease their evil actions, so that the three essences (referring to essence, energy, and spirit) may grow. Furthermore, in order to rescue, gather, and nurture all the Sravaka (Sravaka, disciples who hear the Buddha's teachings) disciples of the World Honored One, we proclaim this great Dharani (Dharani, a mantra or incantation) called 「Resting from All Illnesses.」' Having spoken these words, they then recited the mantra: 'Tadyatha, molengama, mapengama, abhipengama, jhalapengama, siddhabhavibhengama, bhashiyavibhengama, yenivibhengama, ashanivibhengama, bahavibhengama, charavira bharisandhiravihangama, sagarajhalakuchu jhalakuchu vibheshakuchu sarvaluka, indriyekuchu, siddhimriti, vibhurlengshakuchu, svaha.' 'Great Virtuous Bhagavan! This great Dharani of 「Resting from All Illnesses」 can eliminate all suffering from illness, pacify all poisons and all evil hail, and can also subdue all evil dragons, causing them to serve the Sravaka disciples of the World Honored One like servants, providing them with what they need.' At that time, all the assembled Nagas (Naga, a type of serpent-like deity) and the great Naga Kings were very angry. In the empty space, they immediately raised great clouds above the Asuras, intending to produce great thunder, drop huge stones, and rain down iron nets, ropes, spears, swords, staff-knives, iron faces, sharp teeth, bamboo mouths, and bottle mouths, and other such weapons, intending to harm the Asuras, but they were unable to succeed. The Great Collection Sutra, Volume 53 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Collection Sutra The Great Vaipulya Collection Sutra, Volume 54 Translated by Narendrayasas, Tripitaka Master from Tianzhu (India) of the Northern Qi Dynasty, 'Moon Treasury Section'

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第十二忍辱品第十六之二

◎爾時，世尊告諸龍眾、阿修羅言：「汝等莫鬥，應修忍辱。仁者！若能離於瞋怒成就忍辱，速得十處。何等為十？一者、得作王王四天下自在輪王；二者、毗樓博叉天王；三者、毗樓勒叉天王；四者、提頭賴吒天王；五者、毗沙門天王；六者、釋天王；七者、須夜摩天王；八者、兜率陀天王；九者、化樂天王；十者、他化自在天王。諸仁者！若具足忍，是人速得如是十處忍辱近果。

「複次，諸仁者！若能深忍轉增具足，當知是人復得五處。何等為五？一者、梵眾；二者、大梵天王；三者、聲聞道果；四者、緣覺；五者、如來應正遍知。諸仁者！若能深忍轉增具足，是人速得如是五處。又若具足修行忍者，自然近得一切世間勝妙五欲，資生所須皆悉具足，是人若復至到修行忍功德者得聖安樂。若有非聖凡下之人，獷戾自高性常瞋怒，于多人所現大瞋恚，當知是人身壞命終墮于地獄。若復儻得出彼地獄，生於下劣畜生道中，作下劣龍身阿修羅身。若得生人極下卑賤諸根殘缺，或長諸根、或復無根、或復二根、或復大根，形容醜陋跛躄背僂身體臭穢，生旃陀羅妓作邪媚，如是等餘下賤之家，若生邊地少衣乏食下賤家，生及無福田喜作種種不善之處。以是因緣，是人展轉復趣地獄、

【現代漢語翻譯】 現代漢語譯本 那時，世尊告訴各位龍眾、阿修羅說：『你們不要爭鬥，應當修習忍辱。各位仁者！如果能夠遠離嗔怒，成就忍辱，就能迅速獲得十種果報。是哪十種呢？第一，能夠成為統治四大部洲的自在輪王；第二，成為毗樓博叉天王（增長天王）；第三，成為毗樓勒叉天王（廣目天王）；第四，成為提頭賴吒天王（持國天王）；第五，成為毗沙門天王（多聞天王）；第六，成為釋天王（帝釋天）；第七，成為須夜摩天王（夜摩天）；第八，成為兜率陀天王（兜率天）；第九，成為化樂天王（化樂天）；第十，成為他化自在天王（他化自在天）。各位仁者！如果具足忍辱，這個人就能迅速獲得這十種忍辱的近期果報。』 『再者，各位仁者！如果能夠深入忍辱，更加具足，應當知道這個人還能獲得五種果報。是哪五種呢？第一，成為梵眾；第二，成為大梵天王；第三，獲得聲聞道果；第四，成為緣覺；第五，成為如來應正遍知（佛）。各位仁者！如果能夠深入忍辱，更加具足，這個人就能迅速獲得這五種果報。此外，如果具足修行忍辱的人，自然就能輕易獲得世間一切殊勝美妙的五欲，生活所需的一切都能具足，這個人如果進一步修行忍辱的功德，就能獲得聖者的安樂。如果有不是聖者的凡夫俗子，性情粗暴，自高自大，常常嗔怒，在眾人面前顯現極大的嗔恚，應當知道這個人身壞命終後會墮入地獄。如果僥倖從地獄出來，就會轉生到下劣的畜生道中，成為下劣的龍身或阿修羅身。如果能夠轉生為人，也會極其下賤卑微，諸根殘缺，或者長出多餘的器官，或者沒有器官，或者有兩性器官，或者有巨大的性器官，容貌醜陋，跛腳駝背，身體臭穢，出生在旃陀羅（賤民）、妓女等邪惡之家，或者出生在邊地，衣食匱乏的貧困之家，出生在沒有福田的地方，喜歡做各種不善的事情。因為這些因緣，這個人輾轉又會墮入地獄。』

【English Translation】 English version At that time, the World Honored One told the Dragon assembly and Asuras: 'You should not fight; you should cultivate patience. Benevolent ones! If you can abandon anger and achieve patience, you will quickly attain ten states. What are the ten? First, you will become a Chakravartin King, ruling freely over the four continents; second, you will become the King of the Virupaksha Heaven (Guardian of the West); third, you will become the King of the Virudhaka Heaven (Guardian of the South); fourth, you will become the King of the Dhritarashtra Heaven (Guardian of the East); fifth, you will become the King of the Vaishravana Heaven (Guardian of the North); sixth, you will become the King of the Shakra Heaven (Indra); seventh, you will become the King of the Yama Heaven; eighth, you will become the King of the Tushita Heaven; ninth, you will become the King of the Nirmanarati Heaven; tenth, you will become the King of the Paranirmitavasavartin Heaven. Benevolent ones! If you are complete in patience, you will quickly attain these ten near results of patience.' 'Furthermore, benevolent ones! If you can deepen your patience and become more complete, you should know that this person will also attain five states. What are the five? First, the Brahma assembly; second, the Great Brahma King; third, the fruit of the Shravaka path; fourth, a Pratyekabuddha; fifth, a Tathagata, Arhat, Samyaksambuddha (Buddha). Benevolent ones! If you can deepen your patience and become more complete, this person will quickly attain these five states. Moreover, if a person is complete in the practice of patience, they will naturally and easily attain all the wonderful and exquisite five desires of the world, and all their material needs will be fulfilled. If this person further cultivates the merits of patience, they will attain the peace and happiness of the saints. If there are ordinary people who are not saints, who are violent, arrogant, and constantly angry, and who display great anger in front of many people, you should know that this person, after their body breaks and their life ends, will fall into hell. If they are fortunate enough to escape from hell, they will be reborn in the inferior animal realm, taking on the inferior form of a dragon or an Asura. If they are reborn as a human, they will be extremely lowly and humble, with defective faculties, or with extra organs, or without organs, or with two sets of sexual organs, or with large sexual organs, with an ugly appearance, lame, hunchbacked, with a foul-smelling body, born into the families of Chandala (outcasts), prostitutes, or other evil families, or born in remote areas, in poor families lacking clothing and food, born in places without fields of merit, and fond of doing all kinds of unwholesome deeds. Because of these causes and conditions, this person will repeatedly fall into hell.'

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畜生、餓鬼。

「諸仁者！我今略說如是不忍瞋怒果報。諸仁者！以瞋恚故，于生死中增長無量惡不善法。以是因緣，是人轉復墮于地獄、畜生、餓鬼。諸仁者！是故我今如是告汝一切諸龍、阿修羅等，汝已長夜各各迭相違反而住，汝等一切今悉於我及與諸來大眾之前，各各迭相應生至到忍辱之心，當息久積心心瞋怒。若不能忍，必令汝得所不喜果，是故汝等各相容忍。若能不瞋斗諍、譏調、言訟、嫉妒自守而住，汝等如是必定當得勝妙之事無諸過惡。」

爾時，諸來一切大眾咸皆嘆言：「善哉，善哉！汝能如是受佛教誡，各各如是迭相忍辱，便得於此四天下中常得勝報無諸惡事。」

爾時，月藏菩薩摩訶薩復告娑伽羅龍王、羅睺羅阿修羅王、阿那婆沓多龍王、毗摩質多羅阿修羅王、婆樓那龍王、牟真鄰陀阿修羅王、善住龍王、跋持毗盧遮那阿修羅王，以偈教言：

「汝等得授記，　　最勝非余乘， 　何故於導師，　　而無羞慚恥？ 　執持筏而溺，　　多眾隨駛流， 　如是棄最勝，　　一切所厭賤。 　凡龍阿修羅，　　瞋故被厭賤， 　汝等妙丈夫，　　悉應舍恚怒。 　慈能趣善道，　　具受諸欲樂， 　慈能離諸難，　　及作善知友， 　慈能得大智，　　及依大明師， 　慈能離

【現代漢語翻譯】 現代漢語譯本 畜生、餓鬼。 『諸位仁者！我現在簡略地說說像這樣不能忍受嗔怒的果報。諸位仁者！因為嗔恚的緣故，在生死輪迴中增長無量惡不善的法。因為這個因緣，這個人轉而墮入地獄、畜生、餓鬼道。諸位仁者！因此我現在這樣告訴你們一切龍、阿修羅（非天）等，你們已經長久以來各自互相違背而住，你們一切現在都在我和諸位來此的大眾面前，各自互相應該生起至誠的忍辱之心，應當止息長久以來積累在心中的嗔怒。如果不能忍耐，必定會讓你們得到不喜歡的果報，因此你們各自互相容忍。如果能夠不嗔怒、不爭鬥、不譏諷、不訴訟、不嫉妒，自我約束而住，你們這樣必定能夠得到殊勝美好的事情，沒有各種過錯。』 當時，所有來此的大眾都讚歎說：『好啊，好啊！你們能夠這樣接受佛教的教誨，各自這樣互相忍辱，便能在這四天下（指須彌山周圍四大洲）中常常得到殊勝的果報，沒有各種惡事。』 當時，月藏菩薩摩訶薩又告訴娑伽羅（海）龍王、羅睺羅（覆障）阿修羅王、阿那婆沓多（無熱惱）龍王、毗摩質多羅（花環）阿修羅王、婆樓那（水天）龍王、牟真鄰陀（解脫）阿修羅王、善住龍王、跋持毗盧遮那（遍照）阿修羅王，用偈語教導說： 『你們得到授記，最殊勝的不是其他乘，為什麼對於導師，而沒有羞愧慚恥？執持木筏卻溺水，眾多人隨著急流漂走，像這樣拋棄最殊勝的，一切所厭惡鄙賤的。凡是龍和阿修羅，因為嗔怒而被厭惡鄙賤，你們這些大丈夫，都應該捨棄嗔恚怒火。慈悲能夠趨向善道，具足享受各種慾望快樂，慈悲能夠遠離各種災難，並且作為善良的知己朋友，慈悲能夠得到大智慧，並且依靠偉大的明師，慈悲能夠遠離』

【English Translation】 English version Beasts, hungry ghosts. 'Virtuous ones! I will now briefly speak about the consequences of not enduring anger. Virtuous ones! Because of anger, immeasurable evil and unwholesome dharmas increase in the cycle of birth and death. Because of this cause, this person will fall into hell, the realm of beasts, and the realm of hungry ghosts. Virtuous ones! Therefore, I now tell you, all dragons, Asuras (demigods), and others, that you have long been dwelling in mutual opposition. Now, in front of me and all the assembled masses, you should each generate a sincere heart of patience and forbearance, and cease the anger that has long accumulated in your hearts. If you cannot endure, you will surely receive undesirable consequences. Therefore, you should each be tolerant of one another. If you can refrain from anger, fighting, mockery, litigation, and jealousy, and remain self-controlled, you will surely attain excellent and wonderful things without any faults.' At that time, all the assembled masses exclaimed in praise, 'Excellent, excellent! You are able to receive the Buddha's teachings in this way, and each of you can practice mutual forbearance in this way. You will then always receive excellent rewards in this four-continent world (referring to the four continents around Mount Sumeru) and be free from all evil deeds.' At that time, Bodhisattva Mahasattva Moon Treasury further addressed Sagara (ocean) Dragon King, Rahula (covering) Asura King, Anavatapta (without heat) Dragon King, Vimalacitra (garland) Asura King, Varuna (water deity) Dragon King, Mucilinda (liberation) Asura King, Good Dwelling Dragon King, and Bhaisajya-Vairochana (universal illumination) Asura King, teaching them with verses: 'You have received predictions of enlightenment, the most supreme, not of other vehicles. Why, towards the teacher, do you have no shame or remorse? Holding onto a raft yet drowning, many follow the swift current. Like this, abandoning the most supreme, you are despised by all. All dragons and Asuras, because of anger, are despised and loathed. You, noble beings, should all abandon anger and wrath. Compassion leads to the path of goodness, fully enjoying all desires and pleasures. Compassion can remove all difficulties and act as a good and knowing friend. Compassion can attain great wisdom and rely on a great and enlightened teacher. Compassion can remove'

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諸惡，　　亦令人樂觀。 　慈得具大富，　　常能施一切， 　慈能樂戒定，　　復得最勝慧， 　慈能得工巧，　　善學一切事， 　慈于最勝處，　　端坐化眾生。 　慈得勝妙身，　　備相端正容， 　慈能具妙音，　　眾人悉樂聞， 　慈得善眷屬，　　梵行無嫉妒， 　樂法具慚愧，　　明人常隨喜。 　慈能得官位，　　坐于勝座處， 　能息眾生惡，　　安置菩提道。 　慈能得十地，　　及忍陀羅尼， 　慈能成就悲，　　舍離於諸著。 　慈能得神足，　　值遇明導師， 　慈能得凈土，　　清凈離煩惱。 　慈能降眾魔，　　到大菩提岸， 　慈于天人中，　　能轉正法輪。 　慈能化眾生，　　置於三乘處， 　慈能善說法，　　降伏諸外道。 　慈以八聖道，　　度脫天人等， 　安置不死處，　　汝等皆能入。 　我今與汝等，　　慈心陀羅尼， 　我于億佛所，　　專心得聽聞， 　汝以己眷屬，　　安置慈忍處， 　相於起慈心，　　長夜得安樂。」

爾時，月藏菩薩摩訶薩說此偈已，即說咒曰：

「多地夜他　迷帝𠼝　摩訶迷帝　𠼝迷哆啰㝹跋帝　迷哆啰啰匙　迷哆啰憩　迷哆羅侯系　迷哆啰隸　迷帝𠼝　迷帝𠼝　迷嘍娑鞞訖唎帝　娑呵啰匙　閉邏風伽蓰　藪啰耶呵

【現代漢語翻譯】 現代漢語譯本 即使是諸惡，也能令人樂觀。 慈愛能使人擁有巨大的財富，常常能夠佈施一切。 慈愛能使人樂於持戒和禪定，還能獲得最殊勝的智慧。 慈愛能使人精通技藝，善於學習一切事物。 慈愛能使人在最殊勝的地方，端坐教化眾生。 慈愛能使人獲得殊勝美妙的身體，具備各種美好的相貌和端正的容顏。 慈愛能使人擁有美妙的聲音，讓所有人都樂於聽聞。 慈愛能使人擁有善良的眷屬，修行梵行而沒有嫉妒。 樂於佛法，具有慚愧之心，明智的人常常隨喜讚歎。 慈愛能使人獲得官位，坐在殊勝的座位上。 能夠平息眾生的惡行，將他們安置在菩提道上。 慈愛能使人獲得十地（菩薩修行的十個階段），以及忍辱陀羅尼（一種禪定法門）。 慈愛能成就悲心，捨棄一切執著。 慈愛能獲得神通，值遇明智的導師。 慈愛能獲得清凈的佛土，清凈而遠離煩惱。 慈愛能降伏一切魔障，到達大菩提的彼岸。 慈愛在天人之中，能夠轉動正法輪（佛法的教義）。 慈愛能夠教化眾生，將他們安置在三乘（聲聞乘、緣覺乘、菩薩乘）的修行道路上。 慈愛能夠善於說法，降伏一切外道。 慈愛通過八聖道（佛教的修行方法），度脫天人等眾生。 將他們安置在不死之處（涅槃），你們都能夠進入。 我現在給你們慈心陀羅尼（一種咒語）， 我曾在億萬佛陀那裡，專心聽聞。 你們用自己的眷屬，安置在慈悲忍辱之處。 互相生起慈愛之心，長夜都能得到安樂。」

這時，月藏菩薩摩訶薩（菩薩的名稱，意為月亮般清凈的智慧）說完這偈頌后，隨即說咒語：

『多地夜他，迷帝𠼝，摩訶迷帝，𠼝迷哆啰㝹跋帝，迷哆啰啰匙，迷哆啰憩，迷哆羅侯系，迷哆啰隸，迷帝𠼝，迷帝𠼝，迷嘍娑鞞訖唎帝，娑呵啰匙，閉邏風伽蓰，藪啰耶呵』

【English Translation】 English version Even evils can make one optimistic. Loving-kindness can bring great wealth, and one can always give everything. Loving-kindness can make one delight in precepts and meditation, and also attain the most supreme wisdom. Loving-kindness can make one skilled in crafts, and good at learning all things. Loving-kindness can make one sit in the most supreme place, teaching and transforming sentient beings. Loving-kindness can make one obtain a supreme and wonderful body, possessing all beautiful features and a dignified appearance. Loving-kindness can make one possess a wonderful voice, which all people are delighted to hear. Loving-kindness can make one have kind family members, practicing pure conduct without jealousy. Delighting in the Dharma, having a sense of shame, wise people always rejoice in merit. Loving-kindness can make one obtain an official position, sitting in a supreme seat. One can pacify the evils of sentient beings, and place them on the path to Bodhi (enlightenment). Loving-kindness can make one attain the ten Bhumis (ten stages of a Bodhisattva's practice), and the Dharani (a type of meditative practice) of patience. Loving-kindness can accomplish compassion, and abandon all attachments. Loving-kindness can obtain supernatural powers, and encounter wise teachers. Loving-kindness can obtain a pure land, pure and free from afflictions. Loving-kindness can subdue all demons, and reach the shore of great Bodhi. Loving-kindness, among gods and humans, can turn the wheel of the Dharma (Buddhist teachings). Loving-kindness can transform sentient beings, and place them on the path of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Loving-kindness can be good at expounding the Dharma, and subdue all heretics. Loving-kindness, through the Eightfold Noble Path (Buddhist path of practice), liberates gods and humans. Placing them in the place of immortality (Nirvana), you all can enter. I now give you the Loving-kindness Dharani (a type of mantra), I have heard it attentively at the place of billions of Buddhas. You, with your family members, place them in the place of loving-kindness and patience. Generate loving-kindness towards each other, and you will obtain peace and happiness throughout the long night.」

At that time, Bodhisattva Mahasattva (a Bodhisattva's name, meaning a great being of moon-like pure wisdom) Candra-garbha, having spoken this verse, then spoke the mantra:

'Tadyatha, meti, maha meti, meti dara ubhate, meti dara rasi, meti dara keti, meti dara huke, meti dara le, meti, meti, melu sabhe kriti, saha rasi, pila phunga si, subha ra ya ha.'

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泥　婆邏浮常耆　初羅叉鞞　那耶那嘍系　俱嚧他車掣　阿摸伽啰泥　啰阇頞寄　吉隸奢藪啰　三摩啰泥　浮阇伽　鞞𠼝系　奴膩多鞞𠼝系　阿啰尼企　剎哆啰豆嘍咩　阿求隸耆　唎哆啰匙阿啰悉那鞞　阿俱卑易鴦鳩匙摸叉毗缽啰易　俱嚧他叉易(以世反)蘇婆呵

「諸仁者！此大慈心陀羅尼，我曾往昔于億佛所從彼得聞，汝等應當於己眷屬及他眷屬息怒惡心而教授之。」

月藏菩薩摩訶薩說是慈心陀羅尼時，如來嘆言：「善哉，善哉！」

一切所有諸來大眾、諸天、乾闥婆、阿修羅、人、非人等，亦皆嘆言：「善哉，善哉！」

爾時，諸天各得住于慈心、忍心、無怨心、無言訟心，迭相謝過。天向諸龍、龍向諸天，慈心、忍心、無怨心、無斗諍心、無言訟心迭相謝過。諸天向阿修羅、阿修羅向諸天，乃至謝過。諸龍向阿修羅、阿修羅向諸龍，乃至謝過。諸天向夜叉、夜叉向諸天，乃至謝過悉如上說。如是如是，天向羅剎、乾闥婆、緊那羅、伽樓羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那，住于慈心、忍心、無怨心、無斗諍心、無言訟心。乃至迦吒富單那向彼諸天，住于慈心乃至謝過亦如上說。龍向夜叉乃至迦吒富單那住于慈心，乃至謝過。夜叉乃至迦吒富單那向于諸龍，

【現代漢語翻譯】 現代漢語譯本 泥婆邏浮常耆（Nipolafu Changqi，音譯，具體含義不詳），初羅叉鞞（Chuluochabi，音譯，具體含義不詳），那耶那嘍系（Nayenaluoxi，音譯，具體含義不詳），俱嚧他車掣（Julutachezhi，音譯，具體含義不詳），阿摸伽啰泥（Amogaluoni，音譯，具體含義不詳），啰阇頞寄（Luozha』anji，音譯，具體含義不詳），吉隸奢藪啰（Jilishu Shuluo，音譯，具體含義不詳），三摩啰泥（Sanmoluoni，音譯，具體含義不詳），浮阇伽（Fuzhejia，音譯，具體含義不詳），鞞𠼝系（Beixi，音譯，具體含義不詳），奴膩多鞞𠼝系（Nuniduobeixi，音譯，具體含義不詳），阿啰尼企（Aluoniqi，音譯，具體含義不詳），剎哆啰豆嘍咩（Chaduoluodoumei，音譯，具體含義不詳），阿求隸耆（Aqiu Liji，音譯，具體含義不詳），唎哆啰匙阿啰悉那鞞（Lituolachi Alaxinabi，音譯，具體含義不詳），阿俱卑易鴦鳩匙摸叉毗缽啰易（Ajubeiyiyangjushi Moxabipolayi，音譯，具體含義不詳），俱嚧他叉易（Julutachayi，音譯，具體含義不詳），蘇婆呵（Su Pohe，音譯，具體含義不詳）。 『諸位仁者！這個大慈心陀羅尼，我過去在無數佛那裡聽聞過，你們應當教導自己的眷屬和其他人的眷屬，讓他們息滅憤怒和噁心。』 月藏菩薩摩訶薩（Yuezang Pusa Mohesa，月藏菩薩，大菩薩）說完這個慈心陀羅尼時，如來（Rulai，佛的稱號）讚歎道：『善哉，善哉！』 所有在場的大眾、諸天（Zhutian，天神）、乾闥婆（Gantapo，天上的樂神）、阿修羅（Axiuluo，一種神道生物）、人、非人等，也都讚歎道：『善哉，善哉！』 當時，諸天各自安住于慈心、忍心、無怨心、無爭訟心，互相道歉。天向諸龍（Zhulong，龍神）、龍向諸天，以慈心、忍心、無怨心、無鬥爭心、無爭訟心互相道歉。諸天向阿修羅、阿修羅向諸天，乃至互相道歉。諸龍向阿修羅、阿修羅向諸龍，乃至互相道歉。諸天向夜叉（Yacha，一種鬼神）、夜叉向諸天，乃至互相道歉，都如上面所說。如此這般，天向羅剎（Luosha，惡鬼）、乾闥婆、緊那羅（Jinnaluo，天上的樂神）、伽樓羅（Jialouluo，一種神鳥）、摩睺羅伽（Mohuluojia，一種蟒神）、鳩槃茶（Jiupancha，一種鬼神）、餓鬼（Egui，飢餓的鬼魂）、毗舍遮（Pishezhe，一種食人鬼）、富單那（Fudanna，一種鬼神）、迦吒富單那（Jiazhufudanna，一種鬼神），都安住于慈心、忍心、無怨心、無鬥爭心、無爭訟心。乃至迦吒富單那向那些諸天，安住于慈心，乃至互相道歉，也如上面所說。龍向夜叉乃至迦吒富單那安住于慈心，乃至互相道歉。夜叉乃至迦吒富單那向諸龍，

【English Translation】 English version Nipolafu Changqi, Chuluochabi, Nayenaluoxi, Julutachezhi, Amogaluoni, Luozha』anji, Jilishu Shuluo, Sanmoluoni, Fuzhejia, Beixi, Nuniduobeixi, Aluoniqi, Chaduoluodoumei, Aqiu Liji, Lituolachi Alaxinabi, Ajubeiyiyangjushi Moxabipolayi, Julutachayi, Su Pohe. 'O virtuous ones! This Great Compassionate Heart Dharani, I have heard from countless Buddhas in the past. You should teach it to your own families and the families of others, so that they may extinguish anger and malice.' When the Bodhisattva Mahasattva (Yuezang Pusa Mohesa, Moon Treasury Bodhisattva, Great Bodhisattva) finished reciting this Compassionate Heart Dharani, the Tathagata (Rulai, title of the Buddha) exclaimed: 'Excellent, excellent!' All the assembled multitude, the Devas (Zhutian, gods), Gandharvas (Gantapo, celestial musicians), Asuras (Axiuluo, a type of demigod), humans, non-humans, and others, also exclaimed: 'Excellent, excellent!' At that time, the Devas each dwelt in a state of compassion, patience, non-resentment, and non-litigation, and apologized to one another. The Devas apologized to the Nagas (Zhulong, dragon gods), and the Nagas apologized to the Devas, with compassion, patience, non-resentment, non-conflict, and non-litigation. The Devas apologized to the Asuras, and the Asuras apologized to the Devas, and so on. The Nagas apologized to the Asuras, and the Asuras apologized to the Nagas, and so on. The Devas apologized to the Yakshas (Yacha, a type of spirit), and the Yakshas apologized to the Devas, and so on, as described above. In this way, the Devas apologized to the Rakshasas (Luosha, demons), Gandharvas, Kinnaras (Jinnaluo, celestial musicians), Garudas (Jialouluo, a type of divine bird), Mahoragas (Mohuluojia, a type of serpent god), Kumbhandas (Jiupancha, a type of demon), Pretas (Egui, hungry ghosts), Pisacas (Pishezhe, a type of flesh-eating demon), Putanas (Fudanna, a type of demon), and Kataputanas (Jiazhufudanna, a type of demon), all dwelling in compassion, patience, non-resentment, non-conflict, and non-litigation. And even the Kataputanas apologized to those Devas, dwelling in compassion, and so on, as described above. The Nagas apologized to the Yakshas and even the Kataputanas, dwelling in compassion, and so on. The Yakshas and even the Kataputanas apologized to the Nagas,

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乃至謝過亦皆如是。乃至迦吒富單那向迦吒富單那，住于慈心，乃至謝過亦復如是。

彼等皆以大慈心陀羅尼力因緣故，一切天、龍、阿修羅、夜叉、羅剎、乾闥婆、緊那羅、伽樓羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那等，迭相住于慈心、忍心、無怨心、無言訟心、無斗諍心、離瞋怒心、離嫉妒心。是大慈心陀羅尼力因緣故，一切人類迭相住于慈心、忍心、憐愍心、無怨心、無言訟心、無斗諍心，一切畜生若禽、若獸乃至極下微小諸蟲，迭相住于慈心、忍心、憐愍心、無怨心、無斗諍心、無違反心。

爾時，諸天乃至一切迦吒富單那、人、非人等所來大眾，合掌向佛恭敬禮拜，同時一音，作如是言：「我等皆已承佛威神，迭相謝過，迭相住于慈心、忍心、憐愍心、無怨心、無諍訟心，我等一切今當亦復謝過如來、應、正遍知。我等昔來於世尊所，若身口意所作罪過；及於法僧，若身口意所作罪過；乃至世尊一聲聞弟子所，若身口意所作罪過；乃至若有為佛剃髮著袈裟片作違反行非法器者，若身口意所作罪過，是等諸罪悉于佛前誠心懺悔，修戒威儀。愿佛容恕受我等懺，當令我得住戒威儀。又復，我等從今以往，乃至剃髮著袈裟片作違反行者，及佛聲聞弟子所，悉當發心作導師想，護

【現代漢語翻譯】 現代漢語譯本：甚至互相謝罪也都是這樣。乃至迦吒富單那（Kataputana，一種鬼神）向迦吒富單那，安住于慈心，甚至互相謝罪也是這樣。 他們都因為大慈心陀羅尼的力量，一切天、龍、阿修羅（Asura，一種好戰的神）、夜叉（Yaksa，一種守護神）、羅剎（Raksa，一種惡鬼）、乾闥婆（Gandharva，一種天神樂師）、緊那羅（Kinnara，一種半人半鳥的神）、伽樓羅（Garuda，一種金翅鳥神）、摩睺羅伽（Mahoraga，一種大蟒神）、鳩槃茶（Kumbhanda，一種守宮神）、餓鬼、毗舍遮（Pisaca，一種食肉鬼）、富單那（Putana，一種臭鬼）、迦吒富單那等，互相安住于慈心、忍心、無怨心、無爭訟心、無鬥爭心、遠離嗔怒心、遠離嫉妒心。因為這大慈心陀羅尼的力量，一切人類互相安住于慈心、忍心、憐憫心、無怨心、無爭訟心、無鬥爭心，一切畜生，無論是禽類、獸類，乃至極下微小的蟲子，都互相安住于慈心、忍心、憐憫心、無怨心、無鬥爭心、無違逆心。 那時，諸天乃至一切迦吒富單那、人、非人等所來的大眾，合掌向佛恭敬禮拜，同時發出一個聲音，這樣說道：『我們都已承蒙佛的威神之力，互相謝罪，互相安住于慈心、忍心、憐憫心、無怨心、無爭訟心。我們一切現在也應當向如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）謝罪。我們過去在世尊那裡，如果身口意所作的罪過；以及對於佛法僧三寶，如果身口意所作的罪過；乃至對於世尊的一位聲聞弟子，如果身口意所作的罪過；乃至如果有為佛剃髮、穿著袈裟片卻做出違背佛法行為、成為非法器的人，如果身口意所作的罪過，這些罪過都在佛前誠心懺悔，修持戒律威儀。愿佛寬恕，接受我們的懺悔，讓我們能夠安住于戒律威儀。又，我們從今以後，乃至對於剃髮穿著袈裟片卻做出違背佛法行為的人，以及佛的聲聞弟子，都應當發心，把他們看作導師，守護他們。』

【English Translation】 English version: Even the act of apologizing to each other is like this. Even a Kataputana (a type of ghost) towards another Kataputana, abiding in loving-kindness, even the act of apologizing to each other is also like this. They all, due to the power of the Great Loving-kindness Dharani, all gods, dragons, Asuras (a type of warring deity), Yakshas (a type of guardian deity), Rakshasas (a type of demon), Gandharvas (a type of celestial musician), Kinnaras (a type of half-human, half-bird deity), Garudas (a type of golden-winged bird deity), Mahoragas (a type of great serpent deity), Kumbhandas (a type of palace guardian deity), hungry ghosts, Pisacas (a type of flesh-eating ghost), Putanas (a type of foul-smelling ghost), Kataputanas, etc., mutually abide in loving-kindness, patience, non-resentment, non-litigation, non-strife, being free from anger, and being free from jealousy. Because of the power of this Great Loving-kindness Dharani, all humans mutually abide in loving-kindness, patience, compassion, non-resentment, non-litigation, and non-strife. All animals, whether birds or beasts, even the smallest insects, mutually abide in loving-kindness, patience, compassion, non-resentment, non-strife, and non-opposition. At that time, the multitude of beings, including gods, all Kataputanas, humans, and non-humans, who had come, joined their palms together, respectfully bowed to the Buddha, and with one voice, spoke thus: 『We have all received the Buddha's majestic power, apologized to each other, and mutually abide in loving-kindness, patience, compassion, non-resentment, and non-litigation. We all now should also apologize to the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha). In the past, we have committed offenses with our body, speech, and mind towards the World Honored One; and towards the Dharma and Sangha, we have committed offenses with our body, speech, and mind; even towards a disciple of the World Honored One, we have committed offenses with our body, speech, and mind; even if there are those who have shaved their heads and wear a piece of the monastic robe but act against the Dharma, becoming an improper vessel, we have committed offenses with our body, speech, and mind. All these offenses, we sincerely repent before the Buddha, and cultivate the precepts and proper conduct. May the Buddha forgive us, accept our repentance, and allow us to abide in the precepts and proper conduct. Furthermore, from now on, even towards those who have shaved their heads and wear a piece of the monastic robe but act against the Dharma, and towards the Buddha's Sravaka disciples, we shall all generate the thought of them as our guides, and protect them.』

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持養育具足供給一切所須不令乏少。」

佛言：「善哉，善哉！諸妙丈夫成就忍辱，乃至汝等於我佛所若身口意所作罪過，若於法僧所作罪過，乃至於我一聲聞弟子若身口意所作罪過，乃至為我剃除鬚髮著袈裟片者若身口意所作罪過，各自深觀如是罪業誠心懺悔，皆得除滅不受惡報。如是汝等皆當護持養育我法，乃至為我出家剃髮不持禁戒著袈裟片者，汝等皆應護持養育。若能護持養育此者，深可讚嘆。

「若我所有聲聞弟子持戒具足，多聞舍慧解脫知見悉具足者，汝等皆應護持養育。彼等自以過去善根福德因緣善得供養。若有眾生於未來世無智慧福德，為我剃髮著袈裟片，不受禁戒或受毀犯，于諸善法不得相應，若復護持養育此者得無量福，我與彼等作善導師憐愍利益。何以故？當來之世有惡眾生，於三寶中少作善業。若行佈施若復持戒修諸禪定，以其如是少許善根作諸國王，愚癡無智無羞慚愧憍慢熾盛，無有慈愍不觀後世可怖畏事。彼等惱亂我諸所有聲聞弟子，打縛罵辱，或復驅使令其供給，奪其飲食衣缽湯藥所須之物寺舍園田，系閉牢獄擯徙謫罰，乃至剃髮著袈裟片者亦復如是。及以群臣諸斷事者，愚癡無智離諸羞慚，無有慈愍不觀後世可怖畏事，彼等惱亂我諸聲聞，乃至繫獄擯徙謫罰，乃至為我

【現代漢語翻譯】 現代漢語譯本：供養他們一切所需，不讓他們有任何匱乏。

佛說：『好啊，好啊！各位善男子能成就忍辱。即使你們對我佛所犯的身口意罪過，對佛法僧三寶所犯的罪過，甚至對我任何一位聲聞弟子所犯的身口意罪過，乃至為我剃除鬚髮、身著袈裟的人所犯的身口意罪過，都應各自深刻反省，誠心懺悔，這些罪業都能消除，不會遭受惡報。你們都應當護持和供養我的佛法，乃至為我出家剃髮、不持戒律、身著袈裟的人，你們也應當護持和供養。如果能護持和供養這些人，非常值得讚歎。

『如果我的聲聞弟子持戒圓滿，博學多聞，具備智慧、解脫和知見，你們都應當護持和供養。他們憑藉過去世的善根福德因緣，自然能得到供養。如果未來世有眾生沒有智慧和福德，為我剃髮、身著袈裟，卻不守戒律或犯戒，在各種善法上不能相應，如果有人護持和供養這些人，也能得到無量福報。我將作為他們的善導師，憐憫並利益他們。為什麼呢？因為未來世會有惡劣的眾生，在三寶中只做少許善業。如果他們行佈施、持戒、修習禪定，憑藉這些微小的善根，就能成為國王。但他們愚癡無知，沒有羞恥心，傲慢自大，沒有慈悲心，不考慮來世的可怕後果。他們會惱亂我的所有聲聞弟子，毆打、捆綁、辱罵，甚至驅使他們提供勞役，奪取他們的食物、衣缽、湯藥等所需之物，以及寺院、園田，把他們關進監獄，流放或貶謫，甚至對剃髮、身著袈裟的人也是如此。他們的群臣和負責判決的人，也愚癡無知，沒有羞恥心，沒有慈悲心，不考慮來世的可怕後果。他們會惱亂我的聲聞弟子，甚至把他們關進監獄，流放或貶謫，甚至對為我』

【English Translation】 English version: providing them with all necessities, ensuring they lack nothing.』

The Buddha said, 『Excellent, excellent! Noble men who achieve patience, even if you commit offenses of body, speech, or mind against me, the Buddha, or offenses against the Dharma and Sangha, or even offenses of body, speech, or mind against any of my Shravaka disciples, or even offenses of body, speech, or mind against those who have shaved their heads and wear a piece of the kasaya robe for my sake, each of you should deeply reflect on these offenses and sincerely repent. All these offenses can be eliminated, and you will not suffer evil retribution. You should all protect and support my Dharma, even those who have left home for my sake, shaved their heads, do not uphold the precepts, and wear a piece of the kasaya robe. You should also protect and support them. If you can protect and support these individuals, it is highly commendable.』

『If my Shravaka disciples uphold the precepts completely, are learned, and possess wisdom, liberation, and insight, you should all protect and support them. They will naturally receive offerings due to their past good roots and meritorious causes. If there are beings in the future who lack wisdom and merit, who shave their heads and wear a piece of the kasaya robe for my sake, but do not uphold the precepts or violate them, and are not in harmony with various good dharmas, if someone protects and supports these individuals, they will also receive immeasurable blessings. I will be their good guide, showing compassion and benefiting them. Why is this so? Because in the future, there will be evil beings who perform only a few good deeds within the Three Jewels. If they practice giving, uphold precepts, or cultivate meditation, with these small roots of goodness, they can become kings. However, they will be foolish and ignorant, without shame, arrogant, without compassion, and without considering the terrifying consequences of the next life. They will trouble all my Shravaka disciples, beating, binding, and insulting them, or even forcing them to provide labor, seizing their food, robes, medicine, and other necessities, as well as monasteries and fields, imprisoning them, exiling or demoting them, and even doing the same to those who have shaved their heads and wear a piece of the kasaya robe. Their ministers and those who make judgments will also be foolish and ignorant, without shame, without compassion, and without considering the terrifying consequences of the next life. They will trouble my Shravaka disciples, even imprisoning them, exiling or demoting them, even those who have for my sake』

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剃除鬚髮著袈裟片者亦復如是。我今以此諸出家者悉付于汝，勿令彼等飢渴孤獨致於命終。」

爾時，上座阿若憍陳如，從座而起作如是言：「大德婆伽婆！彼等剎利，若婆羅門、毗舍、首陀，如是等人惱亂世尊聲聞弟子得幾許罪？且置持戒，若復為佛剃除鬚髮著袈裟片，不受禁戒受而毀犯，惱亂此者得幾許罪？」

佛言：「止止！憍陳如！莫問此事。」

爾時，娑婆世界主大梵天王，即從座起，而白佛言：「大德婆伽婆！唯愿說之。大德修伽陀！唯愿說之。若有為佛剃除鬚髮被服袈裟，不受禁戒受已毀犯，其剎利王與作惱亂罵辱打縛者得幾許罪？」

佛言：「大梵！我今為汝且略說之。若有人于萬億佛所出其身血。于意云何？是人得罪寧為多不？」

大梵王言：「若人但出一佛身血得無間罪，尚多無量不可算數墮于阿鼻大地獄中，何況具出萬億諸佛身血者也！終無有能廣說彼人罪業果報，唯除如來。」

佛言：「大梵！若有惱亂罵辱打縛為我剃髮著袈裟片、不受禁戒受而犯者，得罪多彼。何以故？如是為我出家剃髮著袈裟片，雖不受戒或受毀犯，是人猶能為諸天人示涅槃道，是人便已於三寶中心得敬信，勝於一切九十五道。其人必速能入涅槃，勝於一切在家俗人，唯除在家得

【現代漢語翻譯】 現代漢語譯本 剃除鬚髮、身著袈裟的人也是如此。我現在將這些出家的人都託付給你，不要讓他們因為飢渴孤獨而喪命。」

當時，上座阿若憍陳如（Ajna Kaundinya，佛陀最早的五位弟子之一），從座位上站起來，說道：「大德婆伽婆（Bhagavan，佛陀的尊稱）！那些剎利（Ksatriya，古印度四大種姓之一，武士階層）、婆羅門（Brahmana，古印度四大種姓之一，祭司階層）、毗舍（Vaisya，古印度四大種姓之一，商人階層）、首陀（Sudra，古印度四大種姓之一，奴隸階層）等人，如果惱亂世尊的聲聞弟子，會得到多少罪過？且不說持戒，如果有人爲了佛陀剃除鬚髮、身著袈裟，即使不受戒或者受戒后又毀犯，惱亂這樣的人會得到多少罪過？」

佛陀說：「停止吧，憍陳如！不要問這件事。」

當時，娑婆世界（Saha world，我們所居住的世界）之主大梵天王（Brahma，印度教的創造之神），即從座位上站起來，對佛陀說：「大德婆伽婆！請您說吧。大德修伽陀（Sugata，佛陀的尊稱）！請您說吧。如果有人爲了佛陀剃除鬚髮、身著袈裟，即使不受戒或者受戒后又毀犯，那些剎利王如果惱亂、辱罵、毆打、捆綁這樣的人，會得到多少罪過？」

佛陀說：「大梵！我現在為你簡略地說一下。如果有人在萬億佛陀那裡流出身血。你認為如何？這個人得到的罪過是多還是少？」

大梵天王說：「如果有人僅僅流出一尊佛陀的身血，就會得到無間罪（Avici，佛教中最嚴重的罪），其罪過之多無法衡量，會墮入阿鼻大地獄（Avici hell，佛教中最底層的地獄）中，更何況是流出萬億諸佛身血的人呢！沒有人能夠詳細說明那個人的罪業果報，只有如來（Tathagata，佛陀的稱號）才能做到。」

佛陀說：「大梵！如果有人惱亂、辱罵、毆打、捆綁爲了我剃髮、身著袈裟、不受戒或者受戒后又毀犯的人，他得到的罪過比那還要多。為什麼呢？因為這樣爲了我出家、剃髮、身著袈裟的人，即使不受戒或者受戒后又毀犯，這個人仍然能夠為諸天人指示涅槃（Nirvana，佛教的最高境界）之道，這個人就已經在三寶（Buddha, Dharma, Sangha，佛、法、僧）心中獲得了敬信，勝過一切九十五種外道。這個人必定能夠迅速進入涅槃，勝過一切在家的俗人，除非是在家得道之人。」

【English Translation】 English version It is the same for those who shave their heads, wear the kasaya robes. I now entrust all these who have left home to you, do not let them die of hunger, thirst, or loneliness.」

At that time, the elder Ajna Kaundinya (one of the first five disciples of the Buddha), rose from his seat and said, 「Great Virtuous Bhagavan (a title for the Buddha)! How much sin do those Ksatriyas (one of the four major castes in ancient India, the warrior class), Brahmins (one of the four major castes in ancient India, the priestly class), Vaisyas (one of the four major castes in ancient India, the merchant class), and Sudras (one of the four major castes in ancient India, the servant class) and others incur if they trouble the Buddha』s Sravaka (disciples who hear the teachings) disciples? Leaving aside the matter of keeping precepts, if someone shaves their head and wears the kasaya robes for the sake of the Buddha, even if they do not take precepts or take them and then break them, how much sin does one incur by troubling such a person?」

The Buddha said, 「Stop, Kaundinya! Do not ask about this matter.」

At that time, the Great Brahma King (the creator god in Hinduism) , the lord of the Saha world (the world we live in), immediately rose from his seat and said to the Buddha, 「Great Virtuous Bhagavan! Please speak about it. Great Virtuous Sugata (a title for the Buddha)! Please speak about it. If someone shaves their head and wears the kasaya robes for the sake of the Buddha, even if they do not take precepts or take them and then break them, how much sin do those Ksatriya kings incur if they trouble, insult, beat, or bind such a person?」

The Buddha said, 「Brahma! I will now briefly explain it to you. If someone sheds the blood of their body at the place of ten million Buddhas, what do you think? Is the sin that person incurs great or small?」

The Great Brahma King said, 「If someone only sheds the blood of one Buddha, they will incur the Avici (the most serious sin in Buddhism) sin, which is immeasurable and will cause them to fall into the Avici hell (the lowest level of hell in Buddhism). How much more so for someone who sheds the blood of ten million Buddhas! No one can fully describe the karmic consequences of that person』s sin, except for the Tathagata (a title for the Buddha).」

The Buddha said, 「Brahma! If someone troubles, insults, beats, or binds someone who has shaved their head, worn the kasaya robes for my sake, and has not taken precepts or has taken them and then broken them, the sin they incur is greater than that. Why is that? Because such a person who has left home, shaved their head, and worn the kasaya robes for my sake, even if they do not take precepts or take them and then break them, that person can still show the path to Nirvana (the highest state in Buddhism) to gods and humans. That person has already gained faith and respect in the Three Jewels (Buddha, Dharma, Sangha), surpassing all ninety-five heretical paths. That person will surely be able to quickly enter Nirvana, surpassing all lay people, except for those who have attained enlightenment while still living as lay people.」

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忍辱者。是故天人應當供養，何況具能受持禁戒三業相應！

「諸仁者！其有一切剎利國王及以群臣諸斷事者，如其見有於我法中而出家者，作大罪業、大殺生、大偷盜、大非梵行、大妄語及余不善，如是等類但當如法擯出國土、城邑、村落，不聽在寺，亦復不得同僧事業，利養之物悉不共同，不得鞭打，若鞭打者理所不應。又亦不應口業罵辱，一切不應加其身罪。若故違法而謫罰者，是人便於解脫退落受于下類，遠離一切人天善道，必定歸趣阿鼻地獄，何況鞭打為佛出家具持戒者！」

爾時，復有一切諸天、一切諸龍，乃至一切迦吒富單那、諸來大眾，於三寶中得增上信尊重敬仰及希有心，復作是言：「我等一切從今以往，護持養育世尊正法，及與比丘、比丘尼、優婆塞、優婆夷，乃至毀犯佛禁戒者，我等亦當攝受護持，乃至為佛剃除鬚髮、著袈裟片、不受禁戒無所積聚，我亦于彼作導師想，護持養育供給所須，皆令具足。若諸國王見有如是為佛出家受持禁戒，乃至為佛剃除鬚髮著袈裟片不受禁戒受而毀犯無所積聚，如其事緣治其身罪鞭打之者，我等不復護持養育。如是國王舍離彼國，以舍離故令其國土而有種種諂詐、斗諍、疫病、饑饉、刀兵俱起、非時風雨、亢旱、毒熱、傷害、苗稼。又若我等舍離

【現代漢語翻譯】 現代漢語譯本：能忍辱的人，因此天人都應當供養他，更何況是那些能夠受持戒律，身口意三業都與戒律相應的修行者！ 諸位仁者！如果所有的剎帝利國王（Kshatriya，古印度四大種姓之一，指武士、統治者階層）以及大臣和所有負責決斷事務的人，如果他們看到在我佛法中出家的人，犯下大罪業，如大殺生、大偷盜、大邪淫、大妄語以及其他不善行為，對於這些人，應當依法將其驅逐出國土、城鎮、村落，不允許他們住在寺院，也不得參與僧團的事務，僧團的供養之物也不得與他們分享。但是，不得鞭打他們，如果鞭打他們，那是理所不應的。也不應該用言語辱罵他們，一切都不應該對他們施加身體上的懲罰。如果有人故意違反佛法而懲罰他們，這個人就會從解脫的境界退落，墮入下等，遠離一切人天善道，必定會墮入阿鼻地獄（Avici，佛教中八大地獄中最苦的一個），更何況是鞭打那些爲了佛陀出家並持守戒律的人！ 那時，所有天人、所有龍族，乃至所有迦吒富單那（Kataputana，一種鬼神）等前來集會的大眾，對三寶（佛、法、僧）生起了無比的信心、尊重、敬仰和稀有之心，他們又說道：『我們所有人都從今以後，護持養育世尊的正法，以及比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），乃至那些毀犯佛陀禁戒的人，我們也應當攝受護持，乃至那些爲了佛陀剃除鬚髮、穿著袈裟片、沒有受持戒律、沒有積蓄的人，我們也應當把他們看作導師，護持養育，供給他們所需，使他們一切具足。如果各位國王看到有人爲了佛陀出家受持戒律，乃至爲了佛陀剃除鬚髮穿著袈裟片沒有受持戒律受而毀犯沒有積蓄，如果因為這些事而懲罰他們，鞭打他們，我們就不再護持養育他們。這樣的國王會失去他的國家，因為失去我們的護持，他的國家就會出現各種各樣的欺詐、爭鬥、瘟疫、饑荒、戰爭、不合時節的風雨、乾旱、酷熱、災害、莊稼歉收。如果我等捨棄』

【English Translation】 English version: Those who are patient are worthy of offerings from gods and humans, how much more so those who can uphold the precepts and whose actions of body, speech, and mind are in accordance with the precepts! O virtuous ones! If all Kshatriya (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) kings, ministers, and all those who make judgments, if they see those who have left home in my Dharma, committing great sins, such as great killing, great stealing, great unchastity, great lying, and other unwholesome actions, these people should be expelled from the country, towns, and villages according to the law. They should not be allowed to live in monasteries, nor should they participate in the affairs of the Sangha (Buddhist monastic community), and they should not share in the offerings of the Sangha. However, they should not be whipped. If they are whipped, it is not right. Nor should they be verbally abused. They should not be subjected to any physical punishment. If someone deliberately violates the Dharma and punishes them, that person will fall from the state of liberation, fall into the lower realms, be far from all the good paths of humans and gods, and will surely fall into Avici (Avici, the most painful of the eight great hells in Buddhism) hell. How much more so is it wrong to whip those who have left home for the Buddha and uphold the precepts! At that time, all the gods, all the dragons, and even all the Kataputana (Kataputana, a kind of ghost) and other great assemblies, developed supreme faith, respect, reverence, and a rare mind towards the Three Jewels (Buddha, Dharma, and Sangha). They further said: 『From now on, we will all protect and nurture the true Dharma of the World Honored One, as well as the bhikshus (bhiksu, ordained monks), bhikshunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male devotees), and upasikas (upasika, lay female devotees), and even those who violate the Buddha's precepts. We should also embrace and protect them. Even those who have shaved their heads and beards for the Buddha, wear a piece of the kasaya (kasaya, monastic robe), have not received the precepts, and have no possessions, we should regard them as teachers, protect and nurture them, and provide them with what they need, so that they are complete. If any kings see those who have left home for the Buddha and uphold the precepts, or even those who have shaved their heads and beards for the Buddha, wear a piece of the kasaya, have not received the precepts, have received and violated them, and have no possessions, if they punish them and whip them for these reasons, we will no longer protect and nurture them. Such a king will lose his country, and because of losing our protection, his country will experience various kinds of deceit, strife, plagues, famines, wars, untimely winds and rains, droughts, extreme heat, disasters, and crop failures. And if we abandon』

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彼國，當勤方便令其國土所有世尊聲聞弟子悉向他國，使其國土空無福田。若有世尊聲聞弟子，乃至但著袈裟片者，若有宰官鞭打彼等，其剎利王不遮護者，我等亦當出其國土。」復作是言：「我等今者一切相與隨所堪能，勤作種種供養世尊。」

爾時，諸天及與諸龍，乃至一切迦吒富單那等，俱時發心因緣力故，即時於此四天下中，所有諸山皆悉變成七寶之山，為欲供養世尊故耳。所有樹林枝葉花果，一切亦皆變成七寶，于其花果復出種種勝妙供具，及五音作樂而為供養。四天下中所有依地眾藥草苗，一切亦皆變成七寶而為供養，此四天下所有地界一切變成青琉璃地而為供養。

彼諸天、龍，乃至迦吒富單那，四天下中上盡欲界一切所有，各隨力能而作供養。有雨種種寶、種種花、種種衣服、種種瓔珞、種種天妙花蓋、幢幡而為供養。有持種種天妙幢幡、寶蓋、金縷、真珠、瓔珞、摩尼、寶器而為供養。有以種種琴瑟箜篌簫笛齊鼓𣫢鼓雷鼓，以為音樂供養世尊。有以種種歌樂音聲而為供養，有雨種種音樂之器而為供養，復以種種莊嚴國土而為供養。諸四天下所依住者，人、非人等，乃至一切大小諸蟲皆悉見聞，彼等一切苦受休息皆生樂受，隨有種種身觸覺知得樂充足，及得希奇未曾有心，於三寶中深得

【現代漢語翻譯】 現代漢語譯本：『那個國家，應當勤加方便，使其國土所有世尊（佛陀）的聲聞弟子（聽聞佛陀教誨的出家弟子）都前往其他國家，使其國土空無福田（可以種福報的僧人）。如果有世尊的聲聞弟子，乃至只是穿著袈裟一角的，如果有官員鞭打他們，而剎利王（統治者）不加以保護，我們也將離開他們的國土。』他們又說：『我們現在都一起儘自己所能，勤奮地做各種供養世尊的事情。』 當時，諸天（天神）以及諸龍（龍族），乃至一切迦吒富單那（一種鬼神），同時發心，因緣力量的緣故，立刻在這四天下（佛教宇宙觀中的四大洲）中，所有的山都變成了七寶之山，是爲了供養世尊。所有的樹林，枝葉花果，一切也都變成了七寶，在那些花果中又出現各種殊勝美妙的供具，以及五種樂器演奏的音樂，以此來供養。四天下中所有依附於地面的藥草苗，一切也都變成了七寶來供養，這四天下所有的地面都變成了青琉璃地來供養。 那些天、龍，乃至迦吒富單那，四天下中上至欲界（佛教六道輪迴中的欲界）的一切眾生，各自盡力地做供養。有的降下各種寶物、各種花、各種衣服、各種瓔珞、各種天妙花蓋、幢幡來供養。有的拿著各種天妙幢幡、寶蓋、金縷、珍珠、瓔珞、摩尼（如意寶珠）、寶器來供養。有的用各種琴瑟、箜篌、簫笛、齊鼓、𣫢鼓、雷鼓，作為音樂來供養世尊。有的用各種歌樂音聲來供養，有的降下各種音樂的器具來供養，又用各種莊嚴國土的方式來供養。這四天下所居住的人、非人等，乃至一切大小的蟲子都看見聽見了，他們一切的苦受都停止了，都產生了樂受，隨著各種身體的觸覺都得到了快樂的滿足，並且得到了稀奇未曾有的感受，對三寶（佛、法、僧）產生了深刻的信仰。

【English Translation】 English version: 'That country should diligently make it convenient for all the Śrāvaka disciples (monastic disciples who hear the Buddha's teachings) of the World Honored One (Buddha) in their land to go to other countries, so that their land will be empty of fields of merit (monks who can generate merit). If there are Śrāvaka disciples of the World Honored One, even those who are only wearing a corner of the kāṣāya robe, if officials whip them, and the Kṣatriya king (ruler) does not protect them, we will also leave their country.' They further said, 'Now, we will all together, to the best of our abilities, diligently make various offerings to the World Honored One.' At that time, the Devas (gods) and the Nāgas (dragons), and even all the Kaṭapūtanas (a type of ghost), simultaneously generated the intention, and due to the power of their karmic connections, immediately in this four continents (the four continents in Buddhist cosmology), all the mountains transformed into mountains of seven treasures, for the purpose of making offerings to the World Honored One. All the forests, branches, leaves, flowers, and fruits, all also transformed into seven treasures, and from those flowers and fruits emerged various superior and wonderful offerings, as well as music played by five kinds of instruments, to make offerings. All the medicinal herbs and seedlings that rely on the ground in the four continents also transformed into seven treasures to make offerings, and all the ground in these four continents transformed into blue lapis lazuli ground to make offerings. Those Devas, Nāgas, and even the Kaṭapūtanas, all beings in the four continents up to the desire realm (the desire realm in the Buddhist six realms of reincarnation), each made offerings to the best of their abilities. Some rained down various treasures, various flowers, various clothes, various necklaces, various heavenly flower canopies, and banners to make offerings. Some held various heavenly banners, canopies, gold threads, pearls, necklaces, maṇi (wish-fulfilling jewels), and precious vessels to make offerings. Some used various qin (zither), se (lute), konghou (harp), xiao (vertical flute), di (bamboo flute), qi drums, 𣫢 drums, and thunder drums, as music to make offerings to the World Honored One. Some used various songs and musical sounds to make offerings, some rained down various musical instruments to make offerings, and also used various ways to adorn the country to make offerings. Those who dwell in these four continents, humans, non-humans, and even all the large and small insects, all saw and heard, and all their suffering ceased, and they all generated joy, and with various bodily sensations they all obtained the fulfillment of happiness, and they obtained a rare and unprecedented feeling, and they developed a deep faith in the Three Jewels (Buddha, Dharma, Sangha).

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敬信。

爾時，世尊大悲憐愍一切眾生，為成熟故。「彼等一切音聲語言，皆是賢聖之所加被。如是一切人、非人等所有語言，及從寶中所出音聲，枝葉花果琴瑟箜篌簫笛齊鼓𣫢鼓雷鼓所出音聲，一切皆是聖力所加。彼等一切皆得希奇未曾有聲建立所加，所謂色色空、受受空、想想空、行行空、識識空。如是眼入眼入空、耳鼻舌身入耳鼻舌身入空、意入意入空。如是色入色入空、聲香味觸入聲香味觸入空、法入法入空。如是眼界眼界空乃至意識界意識界空。如是知身離欲凈，知一切法離欲凈，知一切法界離欲相，知一切法如如。如是知者，是人則為于空不動，是人堪能拔濟一切眾生想，於一切行令得解脫。于眾生想、色想受想行識想，眼入想乃至意識界想，是人如是堪能安置一切眾生於三乘無為界。

「行者云何能開示簡擇彼等諸法？所謂修內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、一切法空、不可得空、無法空、有法空、無法有法空。復有法法相空、無法無法相空、自法自法相空、他法他法相空。若能如是修習簡擇此諸法空，彼人堪能乃至安置一切眾生於三乘無為界。

「彼等行者以何法門得知內空乃至無法有法空？所謂還以空解脫

【現代漢語翻譯】 現代漢語譯本 那時，世尊以大慈悲憐憫一切眾生，爲了使他們成熟而說法。「他們所有的一切聲音語言，都是賢聖所加持的。像這樣，一切人、非人等所有的語言，以及從寶物中發出的聲音，枝葉花果、琴瑟箜篌、簫笛齊鼓、𣫢鼓、雷鼓所發出的聲音，一切都是聖力所加持的。他們一切都得到稀有未曾有的聲音建立所加持，所謂的空（śūnyatā），受受空（vedanā-śūnyatā），想想空（saṃjñā-śūnyatā），行行空（saṃskāra-śūnyatā），識識空（vijñāna-śūnyatā）。像這樣，眼入眼入空（cakṣurāyatana-śūnyatā），耳鼻舌身入耳鼻舌身入空（śrotraghrāṇajihvākāyāyatana-śūnyatā），意入意入空（manāyatana-śūnyatā）。像這樣，色入色入空（rūpāyatana-śūnyatā），聲香味觸入聲香味觸入空（śabdagandharasaspraṣṭavyāyatana-śūnyatā），法入法入空（dharmāyatana-śūnyatā）。像這樣，眼界眼界空（cakṣurdhātu-śūnyatā）乃至意識界意識界空（manovijñānadhātu-śūnyatā）。像這樣，知道身體離欲清凈，知道一切法離欲清凈，知道一切法界離欲之相，知道一切法如如（tathatā）。像這樣知道的人，就是對於空不動搖，這個人能夠救拔一切眾生的妄想，使一切行為得到解脫。對於眾生想、色想、受想、行想、識想，眼入想乃至意識界想，這個人能夠安置一切眾生於三乘（triyāna）的無為界（asaṃskṛta-dhātu）。 「修行者如何能夠開示簡擇這些諸法？所謂的修內空（adhyātma-śūnyatā）、外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）、空空（śūnyatā-śūnyatā）、大空（mahā-śūnyatā）、第一義空（paramārtha-śūnyatā）、有為空（saṃskṛta-śūnyatā）、無為空（asaṃskṛta-śūnyatā）、畢竟空（atyanta-śūnyatā）、無始空（anavarāgra-śūnyatā）、散空（avakāra-śūnyatā）、性空（prakṛti-śūnyatā）、自相空（svalakṣaṇa-śūnyatā）、一切法空（sarvadharma-śūnyatā）、不可得空（anupalambha-śūnyatā）、無法空（abhāva-śūnyatā）、有法空（bhāva-śūnyatā）、無法有法空（abhāva-bhāva-śūnyatā）。還有法法相空（dharma-dharma-lakṣaṇa-śūnyatā）、無法無法相空（abhāva-abhāva-lakṣaṇa-śūnyatā）、自法自法相空（sva-dharma-sva-lakṣaṇa-śūnyatā）、他法他法相空（para-dharma-para-lakṣaṇa-śūnyatā）。如果能夠像這樣修習簡擇這些諸法空，這個人能夠安置一切眾生於三乘的無為界。 「那些修行者以什麼法門得知內空乃至無法有法空？所謂的還是以空解脫（śūnyatā-vimokṣa）。」

【English Translation】 English version At that time, the World Honored One, with great compassion and pity for all sentient beings, spoke for their maturation. 'All their sounds and languages are blessed by the sages. Like this, all languages of humans and non-humans, and the sounds from treasures, branches, leaves, flowers, fruits, lutes, harps, flutes, drums, 𣫢 drums, and thunder drums, all are blessed by the power of the sages. All of them receive the blessing of the establishment of rare and unprecedented sounds, namely emptiness (śūnyatā), feeling emptiness (vedanā-śūnyatā), perception emptiness (saṃjñā-śūnyatā), formation emptiness (saṃskāra-śūnyatā), and consciousness emptiness (vijñāna-śūnyatā). Like this, the eye-base eye-base emptiness (cakṣurāyatana-śūnyatā), the ear, nose, tongue, body-base ear, nose, tongue, body-base emptiness (śrotraghrāṇajihvākāyāyatana-śūnyatā), and the mind-base mind-base emptiness (manāyatana-śūnyatā). Like this, the form-base form-base emptiness (rūpāyatana-śūnyatā), the sound, smell, taste, touch-base sound, smell, taste, touch-base emptiness (śabdagandharasaspraṣṭavyāyatana-śūnyatā), and the dharma-base dharma-base emptiness (dharmāyatana-śūnyatā). Like this, the eye-element eye-element emptiness (cakṣurdhātu-śūnyatā) up to the mind-consciousness element mind-consciousness element emptiness (manovijñānadhātu-śūnyatā). Like this, knowing the body is free from desire and pure, knowing all dharmas are free from desire and pure, knowing the characteristics of all dharma realms are free from desire, knowing all dharmas as suchness (tathatā). One who knows like this is unmoving in emptiness, and is capable of liberating all sentient beings from their delusions, and enabling all actions to be liberated. Regarding the thought of sentient beings, the thought of form, feeling, perception, formation, consciousness, the thought of the eye-base up to the thought of the mind-consciousness element, such a person is capable of placing all sentient beings in the unconditioned realm (asaṃskṛta-dhātu) of the three vehicles (triyāna).' 'How can practitioners reveal and discern these dharmas? Namely, cultivating inner emptiness (adhyātma-śūnyatā), outer emptiness (bahirdhā-śūnyatā), inner and outer emptiness (adhyātmabahirdhā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), great emptiness (mahā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), beginningless emptiness (anavarāgra-śūnyatā), dispersed emptiness (avakāra-śūnyatā), nature emptiness (prakṛti-śūnyatā), self-characteristic emptiness (svalakṣaṇa-śūnyatā), emptiness of all dharmas (sarvadharma-śūnyatā), unobtainable emptiness (anupalambha-śūnyatā), non-existence emptiness (abhāva-śūnyatā), existence emptiness (bhāva-śūnyatā), non-existence and existence emptiness (abhāva-bhāva-śūnyatā). Furthermore, there is dharma-dharma characteristic emptiness (dharma-dharma-lakṣaṇa-śūnyatā), non-existence-non-existence characteristic emptiness (abhāva-abhāva-lakṣaṇa-śūnyatā), self-dharma self-characteristic emptiness (sva-dharma-sva-lakṣaṇa-śūnyatā), and other-dharma other-characteristic emptiness (para-dharma-para-lakṣaṇa-śūnyatā). If one can cultivate and discern these emptinesses of dharmas in this way, that person is capable of placing all sentient beings in the unconditioned realm of the three vehicles.' 'By what dharma method do those practitioners know inner emptiness up to non-existence and existence emptiness? Namely, still through emptiness liberation (śūnyatā-vimokṣa).'

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門，能修簡擇內外等法。何者名為內外法？內法者，所謂眼耳鼻舌身意。行者如實知眼眼空，非積聚不可壞不可取。何以故？此諸法性爾。乃至知意意空，非積聚不可壞不可取。何以故？諸法性爾。是名內空。

「如是行者應如實知外法者，所謂色聲香味觸法。行者如實知色色空，乃至法法空，非積聚不可壞不可取。何以故？諸法性爾。是名外空。

「如是行者應如實知何者名為內外空？內外法者，謂內六入外六入。行者如實知內外入空，非積聚不可壞不可取。何以故？諸法性爾。是名內外空。

「如是行者應如實知何者名為空空？空者，一切諸法空。以彼空故空，非積聚不可壞不可取。何以故？諸法性爾。是名空空。

「如是行者應如實知何者名為大空？東方東方空，乃至四維空，非積聚不可壞不可取。何以故？諸法性爾。是名大空。

「如是行者應如實知何者名為第一義空？第一義者所謂涅槃，如是涅槃以涅槃故空，非積聚不可壞不可取。何以故？諸法性爾。是名第一義空。如是行者應如實知。

「何者名為有為空？有為法名欲界色界無色界，欲界色界無色界空，非積聚不可壞不可取。何以故？諸法性爾。是名有為空。

「如是行者應如實知何者名為無為空？無生無

【現代漢語翻譯】 現代漢語譯本：

『修行者，能夠通過修行來辨別內在和外在的法（dharma，佛法、真理）。什麼是內在法和外在法呢？內在法指的是眼、耳、鼻、舌、身、意這六種感官。修行者應當如實地知曉，眼睛是空的，它不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。乃至知曉意識也是空的，它不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為內空。

『同樣，修行者應當如實地知曉外在法，指的是色、聲、香、味、觸、法這六種外在的感官對象。修行者應當如實地知曉，色是空的，乃至法也是空的，它們不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為外空。

『同樣，修行者應當如實地知曉，什麼是內外空？內外法指的是內在的六入（眼、耳、鼻、舌、身、意）和外在的六入（色、聲、香、味、觸、法）。修行者應當如實地知曉，內外入都是空的，它們不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為內外空。

『同樣，修行者應當如實地知曉，什麼是空空？空指的是一切諸法都是空的。因為空本身也是空的，所以它不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為空空。

『同樣，修行者應當如實地知曉，什麼是大空？東方是空的，乃至四維（東南、西南、西北、東北）也是空的，它們不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為大空。

『同樣，修行者應當如實地知曉，什麼是第一義空？第一義指的是涅槃（nirvana，解脫、寂滅）。涅槃因為其自身也是空的，所以它不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為第一義空。修行者應當如實地知曉這些。

『什麼是「有為空」？有為法指的是欲界（kamadhatu，慾望界）、色界（rupadhatu，色界）、無色界（arupadhatu，無色界）。欲界、色界、無色界都是空的，它們不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為有為空。

『同樣，修行者應當如實地知曉，什麼是「無為空」？無生無滅的法是空的，它們不是由積聚而成，不可破壞，也不可執取。為什麼呢？因為這是諸法的本性。這被稱為無為空。 English version:

'Monk, one can cultivate the discernment of internal and external dharmas (teachings, truths). What are internal and external dharmas? Internal dharmas are the six sense bases: eye, ear, nose, tongue, body, and mind. The practitioner should truly know that the eye is empty; it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. Likewise, know that the mind is empty; it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. This is called internal emptiness.

'Similarly, the practitioner should truly know the external dharmas, which are form, sound, smell, taste, touch, and mental objects. The practitioner should truly know that form is empty, and so on, until mental objects are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called external emptiness.

'Similarly, the practitioner should truly know what is called internal-external emptiness. Internal-external dharmas are the six internal sense bases and the six external sense bases. The practitioner should truly know that the internal and external sense bases are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called internal-external emptiness.

'Similarly, the practitioner should truly know what is called emptiness of emptiness. Emptiness means that all dharmas are empty. Because emptiness itself is empty, it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. This is called emptiness of emptiness.

'Similarly, the practitioner should truly know what is called great emptiness. The east is empty, and so are the four intermediate directions (southeast, southwest, northwest, northeast); they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called great emptiness.

'Similarly, the practitioner should truly know what is called ultimate emptiness. The ultimate meaning is nirvana (liberation, cessation). Nirvana is empty because of its own nature; it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. This is called ultimate emptiness. The practitioner should truly know these things.

'What is called conditioned emptiness? Conditioned dharmas are the desire realm (kamadhatu), the form realm (rupadhatu), and the formless realm (arupadhatu). The desire realm, the form realm, and the formless realm are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called conditioned emptiness.

'Similarly, the practitioner should truly know what is called unconditioned emptiness. The dharmas that are without arising and ceasing are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called unconditioned emptiness.'

【English Translation】 'Monk, one can cultivate the discernment of internal and external dharmas (teachings, truths). What are internal and external dharmas? Internal dharmas are the six sense bases: eye, ear, nose, tongue, body, and mind. The practitioner should truly know that the eye is empty; it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. Likewise, know that the mind is empty; it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. This is called internal emptiness. 'Similarly, the practitioner should truly know the external dharmas, which are form, sound, smell, taste, touch, and mental objects. The practitioner should truly know that form is empty, and so on, until mental objects are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called external emptiness. 'Similarly, the practitioner should truly know what is called internal-external emptiness. Internal-external dharmas are the six internal sense bases and the six external sense bases. The practitioner should truly know that the internal and external sense bases are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called internal-external emptiness. 'Similarly, the practitioner should truly know what is called emptiness of emptiness. Emptiness means that all dharmas are empty. Because emptiness itself is empty, it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. This is called emptiness of emptiness. 'Similarly, the practitioner should truly know what is called great emptiness. The east is empty, and so are the four intermediate directions (southeast, southwest, northwest, northeast); they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called great emptiness. 'Similarly, the practitioner should truly know what is called ultimate emptiness. The ultimate meaning is nirvana (liberation, cessation). Nirvana is empty because of its own nature; it is not an accumulation, it is not destructible, and it is not graspable. Why? Because such is the nature of all dharmas. This is called ultimate emptiness. The practitioner should truly know these things. 'What is called conditioned emptiness? Conditioned dharmas are the desire realm (kamadhatu), the form realm (rupadhatu), and the formless realm (arupadhatu). The desire realm, the form realm, and the formless realm are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called conditioned emptiness. 'Similarly, the practitioner should truly know what is called unconditioned emptiness. The dharmas that are without arising and ceasing are empty; they are not accumulations, they are not destructible, and they are not graspable. Why? Because such is the nature of all dharmas. This is called unconditioned emptiness.'

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滅不住不異是名無為，無為以無為故空，非積聚不可壞不可取。何以故？諸法性爾。是名無為空。

「如是行者應如實知何者名為畢竟空？畢竟名諸法至竟不可得，非積聚不可壞不可取。何以故？諸法性爾。是名畢竟空。

「如是行者應如實知何者名為無始空？來去不可得，非積聚不可壞不可取。何以故？諸法性爾。是名無始空。

「如是行者應如實知何者名為散空？無所取捨，非積聚不可壞不可取。何以故？諸法性爾。是名散空。

「如是行者應如實知何者名為性空？一切有為無為法性，非聲聞作非緣覺作非如來作，此法性空，非積聚不可壞不可取。何以故？諸法性爾。是名性空。

「如是行者應如實知何者名為自相空？惱壞是色相，能受是受相，取相是想相，造作是行相，了知是識相，如是等有為無為一切法自相自相空，非積聚不可壞不可取。何以故？諸法性爾。是名自相空。

「如是行者應如實知何者名為一切法空？一切法者，所謂色受想行識，眼乃至意，色乃至法，眼色因緣生識乃至意法因緣生識，此有為無為諸法是名一切法，彼諸法空，非積聚不可壞不可取。何以故？諸法性爾。是名一切法空。

「如是行者應如實知何者名為不可得空？一切法不可得，非積聚

【現代漢語翻譯】 現代漢語譯本：'滅不住不異'被稱為無為（Nirvana，涅槃），無為因為其無為的特性而為空，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為無為空。 如此修行的行者應當如實知曉，什麼被稱為畢竟空？畢竟指的是諸法最終都不可得，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為畢竟空。 如此修行的行者應當如實知曉，什麼被稱為無始空？來去都不可得，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為無始空。 如此修行的行者應當如實知曉，什麼被稱為散空？沒有取捨，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為散空。 如此修行的行者應當如實知曉，什麼被稱為性空？一切有為法和無為法的本性，不是聲聞（Sravaka，聽聞佛法而修行的人）所造作，不是緣覺（Pratyekabuddha，獨自覺悟的人）所造作，也不是如來（Tathagata，佛的稱號）所造作，此法性為空，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為性空。 如此修行的行者應當如實知曉，什麼被稱為自相空？惱壞是色的相狀，能感受是受的相狀，取相是想的相狀，造作是行的相狀，了知是識的相狀，像這樣有為法和無為法的一切法，其自相都是空的，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為自相空。 如此修行的行者應當如實知曉，什麼被稱為一切法空？一切法指的是，所謂的色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），眼（Caksu，視覺器官）乃至意（Manas，思維器官），色（Rupa，物質）乃至法（Dharma，事物），眼色因緣所生的識乃至意法因緣所生的識，這些有為法和無為法被稱為一切法，這些法都是空的，它不是積聚，不可破壞，也不可執取。為什麼呢？因為諸法的本性就是如此。這被稱為一切法空。 如此修行的行者應當如實知曉，什麼被稱為不可得空？一切法都不可得，它不是積聚

【English Translation】 English version: 'Cessation, non-abiding, and non-difference' is called non-action (Nirvana), and non-action is empty because of its non-action nature; it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called the emptiness of non-action. Thus, a practitioner should truly know what is called ultimate emptiness? Ultimate means that all dharmas are ultimately unattainable; it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called ultimate emptiness. Thus, a practitioner should truly know what is called beginningless emptiness? Coming and going are unattainable; it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called beginningless emptiness. Thus, a practitioner should truly know what is called scattered emptiness? There is no taking or discarding; it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called scattered emptiness. Thus, a practitioner should truly know what is called nature emptiness? The nature of all conditioned and unconditioned dharmas is not made by Sravakas (listeners of the Buddha's teachings), not made by Pratyekabuddhas (solitary realizers), nor made by Tathagatas (Buddhas); this dharma nature is empty, it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called nature emptiness. Thus, a practitioner should truly know what is called self-characteristic emptiness? Annoyance and destruction are the characteristics of form (Rupa), the ability to feel is the characteristic of sensation (Vedana), grasping at characteristics is the characteristic of perception (Samjna), creating is the characteristic of mental formations (Samskara), and knowing is the characteristic of consciousness (Vijnana). All such conditioned and unconditioned dharmas have their self-characteristics empty; it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called self-characteristic emptiness. Thus, a practitioner should truly know what is called the emptiness of all dharmas? All dharmas refer to what is called form (Rupa), sensation (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), the eye (Caksu) up to the mind (Manas), form (Rupa) up to dharma (Dharma), the consciousness arising from the conditions of eye and form up to the consciousness arising from the conditions of mind and dharma. These conditioned and unconditioned dharmas are called all dharmas, and these dharmas are empty; it is not an accumulation, it cannot be destroyed, nor can it be grasped. Why is this so? Because such is the nature of all dharmas. This is called the emptiness of all dharmas. Thus, a practitioner should truly know what is called unattainable emptiness? All dharmas are unattainable; it is not an accumulation

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不可壞不可取。何以故？諸法性爾。是名不可得空。

「如是行者應如實知何者名為無法空？一切無物不可得，非積聚不可壞不可取。何以故？諸法性爾。是名無法空。

「如是行者應如實知何者名為有法空？于和合中無物，非積聚不可壞不可取。何以故？諸法性爾。是名有法空。

「如是行者應如實知何者名為無法有法空？無物無物空、有物有物空，非積聚不可壞不可取。何以故？諸法性爾。是名無法有法空。

「如是行者應如實知何者名為法法相空？法名五陰，五陰空，非積聚不可壞不可取。何以故？諸法性爾。是名法法相空。

「如是行者應如實知何者名為無法無法相空？無法名無為法，是無為法空，非積聚不可壞不可取。何以故？諸法性爾。是名無法無法相空。

「如是行者應如實知何者名為自法自法相空？諸法自法空，是空非智作非見作，非積聚不可壞不可取。何以故？諸法性爾。是名自法自法相空。

「如是行者應如實知何者名為他法他法相空？若佛出世若不出世，法住法相法位法界如實際，性相常住無有變異過，此諸法空，非積聚不可壞不可取。何以故？諸法性爾。是名他法他法相空。如是行者應如實知，知已能令眾生離眾生想，離一切行想受想色想識想

【現代漢語翻譯】 現代漢語譯本 不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為不可得空。 如此修行的行者應當如實知曉，什麼叫做無法空？一切事物都不可得，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為無法空。 如此修行的行者應當如實知曉，什麼叫做有法空？在和合之中沒有實在的事物，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為有法空。 如此修行的行者應當如實知曉，什麼叫做無法有法空？沒有事物是空，有事物也是空，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為無法有法空。 如此修行的行者應當如實知曉，什麼叫做法法相空？法指的是五陰（色、受、想、行、識），五陰是空的，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為法法相空。 如此修行的行者應當如實知曉，什麼叫做無法無法相空？無法指的是無為法，這無為法是空的，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為無法無法相空。 如此修行的行者應當如實知曉，什麼叫做自法自法相空？一切法自身的本性是空，這種空不是由智慧創造，也不是由見解創造，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為自法自法相空。 如此修行的行者應當如實知曉，什麼叫做他法他法相空？無論是佛出世還是不出世，法的住立、法的相狀、法的位次、法的界限都如實相符，其本性常住不變異，這些法是空的，不是積聚而成，不可破壞，不可執取。為什麼呢？因為一切法的本性就是如此。這稱為他法他法相空。如此修行的行者應當如實知曉，知曉之後能使眾生遠離眾生之想，遠離一切行想、受想、色想、識想。

【English Translation】 English version It cannot be destroyed, it cannot be grasped. Why is that? Because such is the nature of all dharmas. This is called the emptiness of non-attainment. Thus, a practitioner should truly understand what is called the emptiness of no-dharma. All things are unattainable, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of no-dharma. Thus, a practitioner should truly understand what is called the emptiness of dharma. In the union, there is no real thing, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of dharma. Thus, a practitioner should truly understand what is called the emptiness of no-dharma and dharma. No thing is empty, and things are also empty, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of no-dharma and dharma. Thus, a practitioner should truly understand what is called the emptiness of the characteristics of dharma. Dharma refers to the five skandhas (form, feeling, perception, mental formations, consciousness), the five skandhas are empty, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of the characteristics of dharma. Thus, a practitioner should truly understand what is called the emptiness of the characteristics of no-dharma. No-dharma refers to unconditioned dharma, this unconditioned dharma is empty, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of the characteristics of no-dharma. Thus, a practitioner should truly understand what is called the emptiness of self-dharma and its characteristics. The inherent nature of all dharmas is empty, this emptiness is not created by wisdom, nor by views, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of self-dharma and its characteristics. Thus, a practitioner should truly understand what is called the emptiness of other-dharma and its characteristics. Whether a Buddha appears in the world or not, the abiding of dharma, the characteristics of dharma, the position of dharma, the boundaries of dharma are in accordance with reality, their nature is constant and unchanging, these dharmas are empty, not accumulated, indestructible, and ungraspable. Why is that? Because such is the nature of all dharmas. This is called the emptiness of other-dharma and its characteristics. Thus, a practitioner should truly understand, and having understood, can enable sentient beings to be free from the thought of sentient beings, free from all thoughts of formations, feelings, form, and consciousness.

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，離眼想乃至意想，離色想乃至法想，然後安置一切眾生於三乘無為界。

「若有行者，於此諸法如實現前知，得名善修。彼諸眾生昔於此法已修習者，如是第一甚深法聲入于耳根。或有眾生不種善根，如是法聲亦入于耳。或有見佛專心瞻仰，彼人一切無盡善根皆來現前，乃至逮得不退轉地，十力無畏成大法器。

「或有眾生有無常聲入于耳根，或有苦聲、空聲、無我聲、三律儀聲、四念處聲、四正勤聲、四如意足聲、五根聲、五力聲、七覺分聲、八道分聲、實論聲、因緣法聲、梵住聲、四攝聲、無礙辯聲、禪聲、解脫聲、無色定聲、六波羅蜜聲、巧方便聲、三昧陀羅尼忍聲、聲聞乘聲、緣覺乘聲、大乘聲、不退轉地聲、業障盡聲、煩惱障盡聲、眾生障盡聲、法障盡聲、有為國土功德莊嚴聲、無為心清凈聲、大慈聲、大悲聲、三不護聲、四無畏聲、十力聲、十八不共法聲、一生補處聲、十地聲、最後身聲、降魔聲、無上智聲、轉法輪聲、隨應度者現神變聲、棄諸命行聲，于諸眾生示現無上大涅槃聲。如是諸聲各各差別入于耳根，是諸眾生乃至畜生、餓鬼趣等，如是無量百千法門入于耳根。

「彼諸眾生得第一希有歡喜踴躍，於三寶中極得信敬。彼諸眾生煩惱障、業障、眾生障、法障，於三分中二分

【現代漢語翻譯】 現代漢語譯本： 遠離對眼睛的執著乃至對意識的執著，遠離對色法的執著乃至對一切法的執著，然後將一切眾生安置於聲聞乘、緣覺乘、菩薩乘這三乘的無為境界。 如果修行者能夠如實地現前了知這些法，就稱為善修。那些過去已經修習過這些法的眾生，當聽到這第一甚深法的聲音時，會傳入他們的耳根。有些沒有種下善根的眾生，也會聽到這法音。有些眾生見到佛陀，專心瞻仰，他們一切無盡的善根都會顯現，乃至獲得不退轉的地位，成就十力（如來十種智慧力量）和四無畏（佛陀的四種無所畏懼的自信），成為大法器。 有些眾生聽到無常的聲音傳入耳根，有些聽到苦的聲音、空的聲音、無我的聲音、三律儀（戒律）的聲音、四念處（觀身、受、心、法）的聲音、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）的聲音、四如意足（欲、勤、心、觀）的聲音、五根（信、精進、念、定、慧）的聲音、五力（信、精進、念、定、慧）的聲音、七覺分（擇法、精進、喜、輕安、念、定、舍）的聲音、八道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）的聲音、實論的聲音、因緣法（緣起法）的聲音、梵住（慈、悲、喜、舍）的聲音、四攝（佈施、愛語、利行、同事）的聲音、無礙辯（義、法、辭、樂說）的聲音、禪定的聲音、解脫的聲音、無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的聲音、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的聲音、巧方便的聲音、三昧（定）陀羅尼（總持）忍（安忍）的聲音、聲聞乘的聲音、緣覺乘的聲音、大乘的聲音、不退轉地的聲音、業障盡的聲音、煩惱障盡的聲音、眾生障盡的聲音、法障盡的聲音、有為國土功德莊嚴的聲音、無為心清凈的聲音、大慈的聲音、大悲的聲音、三不護（身、口、意）的聲音、四無畏（正等覺無畏、漏盡無畏、說障法無畏、說盡苦道無畏）的聲音、十力（如來十種智慧力量）的聲音、十八不共法（佛陀獨有的十八種功德）的聲音、一生補處（菩薩最後一生）的聲音、十地（菩薩修行的十個階段）的聲音、最後身（菩薩最後一次投生）的聲音、降魔的聲音、無上智（佛陀的智慧）的聲音、轉法輪（佛陀說法）的聲音、隨應度者現神變的聲音、棄諸命行（捨棄生命）的聲音，以及向眾生示現無上大涅槃的聲音。這些聲音各不相同地傳入耳根，這些眾生，乃至畜生、餓鬼等，無量百千法門都傳入他們的耳根。 這些眾生會獲得第一希有的歡喜和踴躍，對三寶（佛、法、僧）產生極大的信敬。這些眾生的煩惱障、業障、眾生障、法障，在三分中消除了兩分。

【English Translation】 English version: Being apart from the thought of the eye, and even the thought of the mind, being apart from the thought of form, and even the thought of all dharmas, then placing all sentient beings in the unconditioned realm of the three vehicles. If a practitioner can realize these dharmas as they truly are, it is called good practice. Those sentient beings who have practiced these dharmas in the past, when they hear the sound of this first profound dharma, it enters their ears. Some sentient beings who have not planted good roots also hear this dharma sound. Some sentient beings, when they see the Buddha and gaze upon him with focused attention, all their inexhaustible good roots manifest, and they even attain the stage of non-retrogression, achieving the ten powers (the ten wisdom powers of the Tathagata) and the four fearlessnesses (the four kinds of fearless confidence of the Buddha), becoming great vessels of the Dharma. Some sentient beings hear the sound of impermanence entering their ears, some hear the sound of suffering, the sound of emptiness, the sound of no-self, the sound of the three trainings (precepts), the sound of the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas), the sound of the four right efforts (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen), the sound of the four bases of psychic power (desire, effort, mind, and investigation), the sound of the five roots (faith, effort, mindfulness, concentration, and wisdom), the sound of the five powers (faith, effort, mindfulness, concentration, and wisdom), the sound of the seven factors of enlightenment (investigation of dharmas, effort, joy, tranquility, mindfulness, concentration, and equanimity), the sound of the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the sound of true discourse, the sound of the law of dependent origination, the sound of the Brahma-viharas (loving-kindness, compassion, joy, and equanimity), the sound of the four means of attraction (giving, kind speech, beneficial action, and cooperation), the sound of unobstructed eloquence (meaning, dharma, language, and eloquence), the sound of meditation, the sound of liberation, the sound of the formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), the sound of the six perfections (giving, morality, patience, effort, meditation, and wisdom), the sound of skillful means, the sound of samadhi (concentration), dharani (retention), and kshanti (patience), the sound of the Hearer vehicle, the sound of the Pratyekabuddha vehicle, the sound of the Mahayana vehicle, the sound of the stage of non-retrogression, the sound of the exhaustion of karmic obstacles, the sound of the exhaustion of afflictive obstacles, the sound of the exhaustion of sentient being obstacles, the sound of the exhaustion of dharma obstacles, the sound of the meritorious adornment of conditioned lands, the sound of the purity of the unconditioned mind, the sound of great loving-kindness, the sound of great compassion, the sound of the three non-protections (body, speech, and mind), the sound of the four fearlessnesses (fearlessness of perfect enlightenment, fearlessness of the exhaustion of defilements, fearlessness of teaching the obstructive dharmas, and fearlessness of teaching the path to the end of suffering), the sound of the ten powers (the ten wisdom powers of the Tathagata), the sound of the eighteen unique qualities (the eighteen unique qualities of the Buddha), the sound of the one-life-away bodhisattva, the sound of the ten bhumis (the ten stages of bodhisattva practice), the sound of the last body (the last rebirth of a bodhisattva), the sound of subduing Mara, the sound of unsurpassed wisdom (the wisdom of the Buddha), the sound of turning the wheel of Dharma (the Buddha's teaching), the sound of manifesting miraculous powers according to those who are to be converted, the sound of abandoning the life force, and the sound of demonstrating the unsurpassed great Nirvana to sentient beings. These sounds, each different, enter the ears, and for these sentient beings, even animals and hungry ghosts, countless hundreds and thousands of dharma doors enter their ears. These sentient beings will obtain the first rare joy and elation, and will develop extreme faith and reverence for the Three Jewels (Buddha, Dharma, and Sangha). The afflictive obstacles, karmic obstacles, sentient being obstacles, and dharma obstacles of these sentient beings will be eliminated by two-thirds.

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已盡。彼諸眾生聞是聲已，無量阿僧祇眾生昔有噁心者，彼等悉得柔軟之心、憐愍心、善業心，得觀後世可怖畏事，得種具足天人善根，以彼諸聲令于無量阿僧祇眾生歸依三寶。所有受持禁戒凈者，彼等有得須陀洹果，乃至有得阿羅漢果。復有無量阿僧祇眾生，于緣覺乘種諸善根。復有無量阿僧祇眾生，發阿耨多羅三藐三菩提心，即得住于不退轉地。復有無量阿僧祇眾生，得無生法忍。」爾時，世尊欲重明此義而說偈言：

「火味阿修羅，　　指示羅睺羅， 　是我最勝師，　　福慧莊嚴具。 　佛告于彼等：　　當息妒瞋怒， 　付囑是法眼，　　護持故當受。 　彼諸修羅喜，　　敬答尊導師： 　我當護法眼，　　乃至法久住。 　我等說最勝，　　不隱法神咒， 　令彼一切龍，　　皆失憍慢力。 　爾時諸龍輩，　　各各皆瞋怒， 　欲以憍慢力，　　共諸修羅鬥。 　佛告諸龍王，　　及以修羅主： 　汝等於長夜，　　各各常獷戾， 　若不除瞋怒，　　于諸樂非器。 　常為苦所觸，　　下劣臭穢身， 　身份支不具，　　恒乏于資生。 　聞說此諸苦，　　皆以瞋為本， 　惡罰諸枷鎖，　　牢獄飢渴等， 　地獄鬼畜生，　　由瞋受此苦， 　一切應忍辱，　　能忍者則無， 　丈夫得最勝，

【現代漢語翻譯】 現代漢語譯本 （佛陀的教化）已經結束。那些眾生聽到這些聲音后，無數阿僧祇（無量數）的眾生，過去心懷惡念的，他們都獲得了柔軟的心、憐憫的心、善良的心，能夠看到後世的可怕景象，種下了具足天人善根的因，這些聲音使得無數阿僧祇的眾生皈依了三寶（佛、法、僧）。所有受持戒律清凈的人，他們有的證得了須陀洹果（初果），乃至有的證得了阿羅漢果（無學果）。又有無數阿僧祇的眾生，在緣覺乘（獨覺乘）中種下了各種善根。又有無數阿僧祇的眾生，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），立即安住于不退轉地。又有無數阿僧祇的眾生，獲得了無生法忍（對諸法不生不滅的真理的領悟）。」 這時，世尊爲了重申這個道理，說了偈語： 『火味阿修羅（一種阿修羅的名字），指示羅睺羅（佛陀的兒子），是我最殊勝的老師，具備福德和智慧的莊嚴。佛陀告訴他們：應當止息嫉妒、嗔恨和憤怒，將這法眼（佛法）付囑給你們，爲了護持它應當接受。那些阿修羅歡喜，恭敬地回答尊貴的導師：我將護持法眼，直到佛法長久住世。我們說最殊勝的，不隱瞞法神咒，讓那些所有的龍，都失去驕慢的力量。那時，那些龍族，各自都嗔怒，想要用驕慢的力量，與那些阿修羅戰鬥。佛陀告訴諸龍王，以及阿修羅的首領：你們在漫長的夜晚里，各自常常兇暴，如果不去除嗔怒，對於各種快樂就不是合適的器皿。常常被痛苦所觸及，身體下劣臭穢，身體肢體不健全，常常缺乏生活所需。聽到這些痛苦，都是以嗔恨為根本，惡的懲罰如枷鎖，牢獄飢渴等，地獄、餓鬼、畜生，都是因為嗔恨而遭受這些痛苦，一切都應該忍辱，能夠忍辱的人就沒有，大丈夫才能獲得最殊勝的，'

【English Translation】 English version It was finished. When those beings heard these sounds, countless asamkhya (immeasurable) beings, those who had evil intentions in the past, all obtained soft hearts, compassionate hearts, and virtuous hearts. They were able to see the terrifying events of the future, and planted the roots of good deeds that would lead to rebirth as gods or humans. These sounds caused countless asamkhya beings to take refuge in the Three Jewels (Buddha, Dharma, Sangha). All those who upheld the precepts purely, some attained the Srotaapanna (stream-enterer) fruit, and some even attained the Arhat (worthy one) fruit. Furthermore, countless asamkhya beings planted various good roots in the Pratyekabuddha (solitary buddha) vehicle. Furthermore, countless asamkhya beings generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and immediately dwelt in the stage of non-retrogression. Furthermore, countless asamkhya beings obtained the Kshanti (acceptance) of the non-arising of dharmas (phenomena)." At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Fire-taste Asura (name of an Asura), instructed Rahula (Buddha's son), is my most excellent teacher, adorned with blessings and wisdom. The Buddha told them: You should cease jealousy, hatred, and anger, entrust this Dharma-eye (Buddha's teachings) to you, and you should accept it for the sake of protecting it. Those Asuras rejoiced and respectfully replied to the honored teacher: I will protect the Dharma-eye until the Dharma remains for a long time. We speak of the most excellent, not concealing the Dharma-mantra, so that all those dragons will lose their arrogant power. At that time, those dragons, each became angry, wanting to use their arrogant power to fight with those Asuras. The Buddha told the dragon kings, as well as the leaders of the Asuras: You have been violent in the long night, if you do not remove anger, you are not suitable vessels for various pleasures. You are often touched by suffering, your bodies are inferior and foul, your limbs are incomplete, and you often lack the necessities of life. Hearing of these sufferings, all of which are rooted in anger, evil punishments such as shackles, prisons, hunger, and thirst, hell, hungry ghosts, and animals, all suffer these pains because of anger. All should practice patience, those who can be patient will have none, only a great man can obtain the most excellent.'

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富貴具諸欲。 　汝等二朋眾，　　諸龍阿修羅， 　各自修忍辱，　　忍故無諸惡。 　大眾皆喜悅，　　一切咸讚歎， 　汝今聞是語，　　皆悉得於忍。 　天龍阿修羅，　　夜叉及諸鬼， 　一切皆得忍，　　慈心共相視。 　人與畜生等，　　得忍皆和順， 　禽獸及小蟲，　　慈悲相憐愍。 　大眾皆合掌，　　瞻仰導師言： 　我等迭相蔭，　　皆得慈心住。 　又我諸大眾，　　于佛尊導師， 　所作諸罪業，　　若身口意犯， 　於法眾僧所，　　一人邊有過， 　人中堅固士，　　唯愿見容恕。 　我於世尊法，　　一切所作惡， 　今悉至到懺，　　愿佛慈納受。 　於時兩足尊，　　告彼大眾言： 　汝懺惡業盡，　　終無有苦報。 　剃髮不受戒，　　被服袈裟片， 　而作導師想，　　于彼人中上。 　惡王障法眼，　　貪癡打比丘， 　如出導師血，　　當墮阿鼻獄。 　大眾作是言：　　我等護比丘， 　若有諸惡王，　　惱諸聲聞眾， 　我等於諸事，　　皆舍于彼國， 　其土有沙門，　　令向于余處， 　毀壞彼諸國，　　饑饉兵疫起。 　沙門所詣國，　　我等亦詣彼， 　悉令得勝樂，　　具足衣飲食。 　于彼熾法眼，　　供養人中上， 　無餘四天下，　　悉變

【現代漢語翻譯】 現代漢語譯本 富貴之人擁有各種慾望。 你們這兩類眷屬，諸龍（Nāga，蛇神）和阿修羅（Asura，非天神）， 各自修習忍辱，因為忍辱所以沒有各種惡行。 大眾都感到喜悅，一切都讚歎不已， 你們現在聽聞這些話語，都能夠獲得忍辱。 天龍（Nāga，蛇神）、阿修羅（Asura，非天神），夜叉（Yakṣa，守護神）以及各種鬼神， 一切都能夠獲得忍辱，以慈悲心互相看待。 人和畜生等，獲得忍辱都能和睦順從， 飛禽走獸以及小蟲，都以慈悲心互相憐憫。 大眾都合起手掌，瞻仰導師說道： 我們互相庇護，都能安住在慈悲心中。 還有我們這些大眾，對於佛陀這位尊貴的導師， 所造作的各種罪業，無論是身、口、意所犯下的， 對於佛法、僧眾，哪怕是對其中一人所犯下的過錯， 我們這些人中堅強的人，都希望得到您的寬恕。 我對於世尊的教法，一切所造作的惡行， 現在都至誠懺悔，愿佛陀慈悲地接受。 這時，兩足尊（佛陀的尊稱）告訴大眾說： 你們懺悔的惡業都已消除，最終不會有痛苦的果報。 剃了頭髮卻不接受戒律，只是披著袈裟的一角， 卻自認為是導師，這樣的人在人群中是低劣的。 邪惡的國王遮蔽了佛法的慧眼，貪婪愚癡地毆打比丘（bhikṣu，出家男眾）， 如同讓導師流血一樣，將會墮入阿鼻地獄（Avīci，八大地獄中最苦之處）。 大眾這樣說道：我們將會守護比丘（bhikṣu，出家男眾）， 如果有邪惡的國王，惱害各位聲聞（Śrāvaka，佛陀的弟子）眾， 我們對於這些事情，都會捨棄那個國家， 那個地方如果有沙門（śramaṇa，出家修行人），就讓他們前往其他地方， 我們會毀壞那些國家，使其發生饑荒和瘟疫。 沙門（śramaṇa，出家修行人）所前往的國家，我們也會前往那裡， 讓他們都獲得殊勝的快樂，具備充足的衣食。 在那裡點燃佛法的慧眼，供養人中至尊， 讓整個四天下（Sumeru，須彌山為中心的四大洲）都變成

【English Translation】 English version The wealthy possess all kinds of desires. You two groups of followers, the Nāgas (serpent deities) and Asuras (demigods), Each of you should cultivate patience, for through patience, there will be no evil. The assembly is filled with joy, and all offer praise, Now that you have heard these words, may you all attain patience. The Nāgas (serpent deities), Asuras (demigods), Yakṣas (guardian spirits), and all the ghosts, May all attain patience, and look upon each other with compassion. Humans and animals alike, having attained patience, will be harmonious and obedient, Birds, beasts, and small insects will show compassion and pity for one another. The assembly all join their palms, gazing upon the Teacher and saying: We will shelter each other, and all dwell in compassionate hearts. And we, the assembly, towards the Buddha, the honored Teacher, For all the sins we have committed, whether through body, speech, or mind, Towards the Dharma, the Sangha, or even one individual, We, the steadfast among humans, beseech your forgiveness. For all the evil deeds I have committed against the teachings of the World Honored One, I now sincerely repent, may the Buddha compassionately accept it. At that time, the Two-Footed Honored One (a title for the Buddha) said to the assembly: Your repented evil deeds are exhausted, and ultimately there will be no suffering as a result. Shaving one's head but not accepting the precepts, merely wearing a corner of the kāṣāya (monk's robe), And thinking oneself a teacher, such a person is inferior among people. An evil king who obstructs the eye of the Dharma, greedily and foolishly beats the bhikṣus (monks), It is like causing the Teacher to bleed, and will fall into Avīci (the most painful of the eight great hells). The assembly said: We will protect the bhikṣus (monks), If there are evil kings who trouble the Śrāvakas (disciples of the Buddha), We will abandon that country in all matters, If there are śramaṇas (ascetics) in that place, we will have them go elsewhere, We will destroy those countries, causing famine and plagues to arise. The countries where the śramaṇas (ascetics) go, we will also go there, Ensuring they all attain supreme joy, and have sufficient clothing and food. There, we will ignite the eye of the Dharma, and make offerings to the most honored among humans, Transforming the entire four continents (the four continents centered around Mount Sumeru)

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成七寶， 　復雨諸香華，　　珍寶及衣服， 　歌舞妓樂等，　　供養于導師。 　眾生所見聞，　　皆得充足樂， 　聖加令諸音，　　盡變作佛聲。 　說諸有為苦，　　無常空無我， 　三世一切法，　　悉空無所有。 　集散二俱空，　　眼識二亦然， 　乃至心法界，　　陰身等法空， 　如是知諸法，　　則能救眾生。 　若知三界空，　　能解眾生縛， 　諸有十二支，　　一切皆性空。 　若昔於此法，　　如是修習者， 　彼等聞諸聲，　　悉皆得於忍， 　智力無所畏，　　得住菩提道。 　薄福諸眾生，　　得聞有為聲， 　無量眾精勤，　　得入菩提行， 　檀戒忍精進，　　禪定及智慧， 　佛土福莊嚴，　　精進故令凈。 　汝等當作佛，　　到彼諸法岸， 　降魔及軍眾，　　而降正法雨。 　無量眾生界，　　能與正法眼， 　汝等一切眾，　　速入安隱城。 　無量眾聞聲，　　得趣大菩提， 　及得二乘道，　　有得人天樂， 　有得至於果，　　羅漢三摩提。 　如是惡眾生，　　得於柔軟意， 　怖畏諸惡業，　　安住慈善心。」

大集經卷第五十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十五

高齊天竺三

【現代漢語翻譯】 現代漢語譯本 化為七種珍寶， 又降下各種香花，珍寶和衣服， 歌舞伎樂等，用來供養導師（佛陀）。 眾生所見所聞，都得到充足的快樂， 聖者（佛陀）加持使一切聲音，都變成佛的聲音。 宣說一切有為法是苦，無常，空和無我， 過去、現在、未來三世的一切法，都是空無所有的。 聚集和消散都是空，眼識和所識的境也都是空， 乃至心法界，五陰（色、受、想、行、識）等一切法都是空。 像這樣瞭解一切法，就能救度眾生。 如果知道三界（欲界、色界、無色界）是空，就能解脫眾生的束縛， 一切十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）都是性空的。 如果過去對這些法，像這樣修習的人， 他們聽到這些聲音，都能得到忍（對真理的接受）， 獲得智慧、力量和無所畏懼，安住于菩提道（成佛之道）。 福報淺薄的眾生，聽到有為法的聲音， 無數精進修行的人，得以進入菩提的修行， 佈施、持戒、忍辱、精進、禪定和智慧， 佛土的福德莊嚴，因為精進而得以清凈。 你們都將成佛，到達諸法的彼岸， 降伏魔和魔軍，降下正法的甘露。 在無量眾生的世界，能給予正法的慧眼， 你們一切眾生，迅速進入安穩的涅槃之城。 無數眾生聽到這些聲音，得以趨向大菩提（成佛）， 以及得到二乘道（聲聞、緣覺），有的得到人天之樂， 有的達到果位，成為羅漢，進入三摩地（禪定）。 像這樣惡劣的眾生，得到柔軟的心意， 畏懼各種惡業，安住于善良慈悲的心。

【English Translation】 English version Transform into seven treasures, And rain down various fragrant flowers, precious gems, and clothing, Singing, dancing, and musical performances, to offer to the Guide (Buddha). All beings who see and hear, all receive abundant joy, The Sage (Buddha) blesses all sounds, transforming them into the voice of the Buddha. Proclaiming that all conditioned phenomena are suffering, impermanent, empty, and without self, All phenomena of the past, present, and future are empty and without substance. Gathering and scattering are both empty, as are eye consciousness and its objects, Even the realm of mind-dharma, the five aggregates (form, feeling, perception, mental formations, consciousness), and all dharmas are empty. Understanding all dharmas in this way, one can save sentient beings. If one knows that the three realms (desire realm, form realm, formless realm) are empty, one can liberate beings from their bonds, All twelve links of dependent origination (ignorance, volitional actions, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are empty in nature. If in the past, one has cultivated these dharmas in this way, Upon hearing these sounds, they can all attain forbearance (acceptance of the truth), Gaining wisdom, power, and fearlessness, they dwell on the path to Bodhi (enlightenment). Sentient beings with shallow merit, upon hearing the sounds of conditioned phenomena, Countless diligent practitioners, are able to enter the practice of Bodhi, Generosity, morality, patience, diligence, meditation, and wisdom, The blessed adornment of the Buddha-land, is purified through diligence. You will all become Buddhas, reaching the shore of all dharmas, Subduing Mara and his armies, and raining down the nectar of the true Dharma. In the realms of countless beings, you can give the eye of the true Dharma, All of you, quickly enter the peaceful city of Nirvana. Countless beings, upon hearing these sounds, are able to approach Great Bodhi (Buddhahood), And attain the paths of the two vehicles (Sravaka, Pratyekabuddha), some attain the joys of humans and gods, Some attain the fruition, becoming Arhats, entering Samadhi (meditative absorption). Even such evil beings, obtain a gentle mind, Fearing all evil deeds, and dwelling in a kind and compassionate heart.

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藏那連提耶舍譯

月藏分第十二分佈閻浮提品第十七

爾時，世尊既知一切諸來大眾於三寶所皆生深信、尊重、敬仰，得未曾有，更不信事諸餘天已，告他化自在天王、化樂天王、兜率陀天王、須夜摩天王、帝釋天王、四大天王及諸眷屬、娑伽羅龍王、阿那婆達多龍王、羅睺羅阿修羅王、毗摩質多羅阿修羅王、睒婆利阿修羅王、跋持毗盧遮那阿修羅王、大樹緊那羅王、樂欲乾闥婆軍將、檀提鳩槃茶軍將、因陀羅夜叉軍將、寒葉餓鬼王、垂唇毗舍遮王、阿那竭啰富單那王、巷路喚聲迦吒富單那王等，作如是言：「諸仁者！汝等一切如是勸我，分佈安置此閻浮提一切國土、城邑、宮殿、王都、聚落、山巖、寺舍、園池、曠野、諸樹林間，付囑護持勿令有惡。又令大地精氣、眾生精氣、正法精氣增長熾然。佛正法眼久住於世，紹三寶種使不斷絕，損減惡趣增益善道，令此閻浮提一切安隱豐樂可樂。以是因緣，我今分佈此四天下，囑汝一切諸大天王、一切龍王，乃至一切迦吒富單那王，汝等各應發心舍離眷屬，分佈安置護持養育，並汝諸天一切眷屬，乃至迦吒富單那王、一切眷屬，亦令於此閻浮提中一切國土乃至樹林，分佈安置護持養育。是故汝等諸大天王及諸眷屬，乃至迦吒富單那王及諸眷屬，于閻浮提皆應誠

【現代漢語翻譯】 現代漢語譯本 當時，世尊知道所有前來集會的大眾，對於佛、法、僧三寶都產生了深深的信仰、尊重和敬仰之心，獲得了前所未有的體驗，不再信仰其他諸天神。於是，世尊告訴他化自在天王（欲界第六天之主）、化樂天王（欲界第五天之主）、兜率陀天王（欲界第四天之主）、須夜摩天王（欲界第三天之主）、帝釋天王（欲界第二天之主）、四大天王（欲界第一層天的四位天王）以及他們的眷屬，還有娑伽羅龍王（海龍王）、阿那婆達多龍王（無熱惱池龍王）、羅睺羅阿修羅王（阿修羅族的首領）、毗摩質多羅阿修羅王（阿修羅族的首領）、睒婆利阿修羅王（阿修羅族的首領）、跋持毗盧遮那阿修羅王（阿修羅族的首領）、大樹緊那羅王（緊那羅族的首領）、樂欲乾闥婆軍將（乾闥婆族的將領）、檀提鳩槃茶軍將（鳩槃茶族的將領）、因陀羅夜叉軍將（夜叉族的將領）、寒葉餓鬼王（餓鬼的首領）、垂唇毗舍遮王（毗舍遮的首領）、阿那竭啰富單那王（富單那的首領）、巷路喚聲迦吒富單那王（迦吒富單那的首領）等，說道：『諸位仁者！你們都這樣勸我，要我分佈安置這閻浮提（我們所居住的這個世界）的一切國土、城邑、宮殿、王都、聚落、山巖、寺舍、園池、曠野、各種樹林之間，並囑託你們護持，不要讓邪惡發生。還要讓大地的精氣、眾生的精氣、正法的精氣增長興盛。讓佛陀的正法之眼長久住世，延續三寶的種子，使其不中斷絕，減少惡道，增加善道，使這閻浮提一切都安穩、富足、快樂。因為這個緣故，我現在要分佈這四大天下，囑託你們一切大天王、一切龍王，乃至一切迦吒富單那王，你們各自應當發心，捨棄眷屬，分佈安置，護持養育，包括你們諸天的一切眷屬，乃至迦吒富單那王的一切眷屬，也要讓他們在這閻浮提的一切國土乃至樹林中，分佈安置，護持養育。所以，你們諸大天王以及眷屬，乃至迦吒富單那王以及眷屬，對於閻浮提都應當誠心誠意。』

【English Translation】 English version At that time, the World Honored One, knowing that all the assembled multitude had developed deep faith, respect, and reverence for the Three Jewels (Buddha, Dharma, Sangha), had gained unprecedented experiences, and no longer believed in other deities, addressed the King of Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), the King of Nirmanarati Heaven (the fifth heaven of the desire realm), the King of Tusita Heaven (the fourth heaven of the desire realm), the King of Yama Heaven (the third heaven of the desire realm), the King Sakra (the second heaven of the desire realm), the Four Great Heavenly Kings (the four kings of the first heaven of the desire realm) and their retinues, as well as the Dragon King Sagara (the sea dragon king), the Dragon King Anavatapta (the dragon king of the Anavatapta lake), the Asura King Rahula (leader of the Asura race), the Asura King Vipracitti (leader of the Asura race), the Asura King Sambara (leader of the Asura race), the Asura King Bali Vairocana (leader of the Asura race), the Kinnara King of the Great Tree (leader of the Kinnara race), the Gandharva General of Joyful Desire (general of the Gandharva race), the Kumbhanda General Dandi (general of the Kumbhanda race), the Yaksha General Indra (general of the Yaksha race), the Hungry Ghost King of Cold Leaves (leader of the hungry ghosts), the Pisaca King of Drooping Lips (leader of the Pisaca), the Putana King Anagata (leader of the Putana), the Kataputana King of Street Cries (leader of the Kataputana), and said: 'Virtuous ones! You have all urged me to distribute and settle this Jambudvipa (the world we inhabit), including all its lands, cities, palaces, royal capitals, settlements, mountains, monasteries, gardens, ponds, wildernesses, and various forests, and entrusted you to protect them, preventing evil from arising. You are also to ensure that the essence of the earth, the essence of sentient beings, and the essence of the true Dharma increase and flourish. Let the eye of the Buddha's true Dharma remain in the world for a long time, continue the lineage of the Three Jewels, so that it is not interrupted, reduce the evil paths, increase the good paths, and make everything in this Jambudvipa peaceful, prosperous, and joyful. For this reason, I am now distributing these four continents and entrusting you, all the great heavenly kings, all the dragon kings, and even all the Kataputana kings, to each generate the intention to abandon your retinues, distribute and settle, protect and nurture, including all your heavenly retinues, and even all the retinues of the Kataputana kings, also let them distribute and settle, protect and nurture in all the lands and even the forests of this Jambudvipa. Therefore, you great heavenly kings and your retinues, and even the Kataputana kings and their retinues, should all be sincere towards Jambudvipa.'

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心隨喜讚歎，莫瞋莫恨亦莫生怒。」

爾時，所有一切菩薩摩訶薩、色界諸天、欲界天人、一切龍眾、一切乾闥婆，乃至一切迦吒富單那等諸來大眾，皆悉合掌各作是言：「我等一切誠心隨喜敬受佛教，如佛世尊分佈安置此閻浮提。我等發心受佛教敕護持養育，佛正法眼令得熾然。」

佛言：「善哉，善哉！妙丈夫！汝等應當如是誠心說欲隨喜。」

爾時，世尊告彼法食喜食禪食諸天言：「此四天下大海水中八萬洲渚一切國土，汝等法食喜食禪食諸天，應當護持養育我法，住法比丘如法順法，發心修行三業相應，剃除鬚髮身著袈裟，汝等應當護持養育。」

時，彼法食喜食禪食諸天各作是言：「我當護持大海水中八萬洲渚一切國土諸佛正法。若佛弟子，乃至不畜婦女、畜生、田宅、資產，我等皆當護持養育。」

爾時，世尊贊彼天言：「善哉，善哉！」

一切大眾亦復贊言：「善哉，善哉！」

爾時，世尊告月藏菩薩摩訶薩言：「了知清凈士！若我住世諸聲聞眾，戒具足、舍具足、聞具足、定具足、慧具足、解脫具足、解脫知見具足，我之正法熾然在世，乃至一切諸天人等，亦能顯現平等正法。於我滅后五百年中，諸比丘等猶於我法解脫堅固；次五百年，我之正法禪定三

【現代漢語翻譯】 現代漢語譯本：心中隨喜讚歎，不要嗔恨，不要惱怒。

當時，所有一切菩薩摩訶薩、諸天（天神）、欲界天人（居住在慾望界的天人）、一切龍眾（龍族）、一切乾闥婆（天樂神），乃至一切迦吒富單那（一種鬼神）等前來大眾，都雙手合十，各自說道：『我們一切都誠心隨喜，恭敬接受佛教，如同佛世尊分佈安置此閻浮提（我們所居住的世界）。我們發心接受佛教的教誨，護持養育，使佛的正法眼得以熾盛。』

佛說：『好啊，好啊！妙丈夫！你們應當這樣誠心說出想要隨喜的心意。』

當時，世尊告訴那些法食（以佛法為食）、喜食（以喜悅為食）、禪食（以禪定為食）的諸天說：『這四天下（指我們所居住的世界）大海水中八萬洲渚的一切國土，你們這些法食、喜食、禪食的諸天，應當護持養育我的佛法，使安住于佛法的比丘如法順法，發心修行身口意三業相應，剃除鬚髮，身穿袈裟。你們應當護持養育他們。』

當時，那些法食、喜食、禪食的諸天各自說道：『我等應當護持大海水中八萬洲渚一切國土的諸佛正法。如果佛的弟子，乃至不蓄養婦女、畜生、田宅、資產，我們都應當護持養育。』

當時，世尊讚歎那些天神說：『好啊，好啊！』

一切大眾也讚歎說：『好啊，好啊！』

當時，世尊告訴月藏菩薩摩訶薩（菩薩名）說：『了知清凈的修行者！如果我住世時，我的聲聞眾（佛陀的弟子）戒律具足、捨棄具足、聽聞具足、禪定具足、智慧具足、解脫具足、解脫知見具足，我的正法就會在世間熾盛，乃至一切諸天人等，也能顯現平等正法。在我滅度后的五百年中，諸比丘等仍然會對我所教的解脫之道堅固修行；接下來的五百年，我的正法禪定三昧會堅固。』

【English Translation】 English version: 'With a heart of joy, praise and rejoice, do not be angry, do not hate, and do not give rise to wrath.'

At that time, all the Bodhisattva Mahasattvas, all the Devas (gods), the Devas of the Desire Realm (gods residing in the realm of desire), all the Nagas (dragons), all the Gandharvas (celestial musicians), and even all the Kataputanas (a type of ghost) and other assembled masses, all joined their palms and said, 'We all sincerely rejoice and respectfully receive the Buddha's teachings, just as the World Honored One has distributed and established them in this Jambudvipa (the world we inhabit). We are resolved to receive the Buddha's teachings, to protect and nurture them, so that the Buddha's Dharma eye may flourish.'

The Buddha said, 'Excellent, excellent! Noble ones! You should sincerely express your desire to rejoice in this way.'

At that time, the World Honored One said to those Devas who feed on Dharma (those who feed on the teachings), feed on joy, and feed on meditation, 'In all the lands of the eighty thousand islands in the great ocean of these four continents (referring to the world we inhabit), you Devas who feed on Dharma, feed on joy, and feed on meditation, should protect and nurture my Dharma, so that the Bhikkhus (monks) who abide in the Dharma may follow the Dharma, cultivate the three karmas of body, speech, and mind, shave their heads and beards, and wear the Kasaya (monk's robe). You should protect and nurture them.'

At that time, those Devas who feed on Dharma, feed on joy, and feed on meditation each said, 'We shall protect and nurture the Buddhas' true Dharma in all the lands of the eighty thousand islands in the great ocean. If the Buddha's disciples, even those who do not keep women, livestock, fields, or possessions, we shall protect and nurture them.'

At that time, the World Honored One praised those Devas, saying, 'Excellent, excellent!'

All the assembled masses also praised, saying, 'Excellent, excellent!'

At that time, the World Honored One said to the Bodhisattva Mahasattva Moon Treasury (name of a Bodhisattva), 'O one who understands purity! If, while I am in the world, my Sravaka (Buddha's disciples) assembly is complete in precepts, complete in renunciation, complete in hearing, complete in meditation, complete in wisdom, complete in liberation, and complete in the knowledge and vision of liberation, my true Dharma will flourish in the world, and even all the Devas and humans will be able to manifest the equal and true Dharma. In the five hundred years after my passing, the Bhikkhus will still be firm in their practice of the path to liberation that I have taught; in the next five hundred years, my true Dharma of meditation and samadhi will be firm.'

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昧得住堅固；次五百年，讀誦多聞得住堅固；次五百年，於我法中多造塔寺得住堅固；次五百年，於我法中斗諍言訟白法隱沒損減堅固。

「了知清凈士！從是以後於我法中，雖復剃除鬚髮身著袈裟，毀破禁戒行不如法假名比丘。如是破戒名字比丘，若有檀越舍施供養護持養育，我說是人猶得無量阿僧祇大福德聚。何以故？猶能饒益多眾生故，何況我今現在於世？

「譬如真金為無價寶，若無真金銀為無價，若無銀者鍮石無價，若無鍮石偽寶無價，若無偽寶赤白銅鐵白镴鉛錫為無價寶。如是一切諸世間中佛寶無上，若無佛寶緣覺無上，若無緣覺羅漢無上，若無羅漢諸餘聖眾以為無上，若無聖眾得定凡夫以為無上，若無得定凈持戒者以為無上，若無凈戒污戒比丘以為無上，若無污戒剃除鬚髮身著袈裟名字比丘為無上寶，比餘九十五種異道最尊第一，應受世供為物福田。何以故？能示眾生可怖畏故。若有護持養育安置是人，不久得住忍地。」

爾時，世尊告六慾諸天言：「汝等應如過去佛時所分得分當勤護持，復於此四天下時時之中勤加思惟佛正法義，為令我法得久住故，紹三寶種不斷絕故。」

時彼諸天各作是言：「唯然受教。」

爾時，世尊贊言：「善哉，善哉！」

一切大眾

【現代漢語翻譯】 現代漢語譯本： 佛法住世的時期分為五個階段：最初五百年，解脫堅固；第二個五百年，禪定堅固；第三個五百年，讀誦和廣聞佛法堅固；第四個五百年，多造佛塔寺廟堅固；第五個五百年，佛法內部出現爭鬥和訴訟，導致正法隱沒和衰減。

『了知清凈的修行者啊！從那以後，在我的佛法中，即使有人剃除鬚髮，身穿袈裟，卻毀壞戒律，行為不如法，只是假名為比丘。像這樣破戒的比丘，如果有施主佈施供養，護持養育，我說這個人仍然能獲得無量阿僧祇的大福德。為什麼呢？因為他仍然能夠利益許多眾生，更何況我現在還住世呢？』

『譬如真金是無價之寶，如果沒有真金，那麼銀就是無價之寶；如果沒有銀，那麼黃銅就是無價之寶；如果沒有黃銅，那麼假寶就是無價之寶；如果沒有假寶，那麼赤銅、白銅、鐵、白镴、鉛、錫就是無價之寶。同樣，在一切世間中，佛寶是無上的，如果沒有佛寶，那麼緣覺（Pratyekabuddha）是無上的；如果沒有緣覺，那麼阿羅漢（Arhat）是無上的；如果沒有阿羅漢，那麼其他聖眾是無上的；如果沒有聖眾，那麼得定的凡夫是無上的；如果沒有得定的，那麼清凈持戒者是無上的；如果沒有清凈持戒者，那麼破戒的比丘是無上的；如果沒有破戒的比丘，那麼剃除鬚髮，身穿袈裟，只是名字是比丘的人，也是無上的寶，比其他九十五種外道最為尊貴，應該接受世人的供養，是眾生的福田。為什麼呢？因為他能向眾生展示可怖畏的因果。如果有人護持養育安置這樣的人，不久就能安住于忍地。』

那時，世尊告訴六慾天（Kāmadhātu）諸天說：『你們應當像過去諸佛時期所分得的職責一樣，勤加護持佛法，並且在這個四天下（Caturdvīpa）中，時時勤加思惟佛的正法義理，爲了使我的佛法能夠長久住世，使三寶的種子不至於斷絕。』

當時，那些諸天都說：『是的，我們接受教誨。』

那時，世尊讚歎說：『好啊，好啊！』

一切大眾。

【English Translation】 English version: The period of the Dharma's presence in the world is divided into five periods: In the first five hundred years, liberation is firm; in the second five hundred years, meditation is firm; in the third five hundred years, reading and hearing the Dharma extensively is firm; in the fourth five hundred years, building many stupas and temples is firm; in the fifth five hundred years, disputes and lawsuits within the Dharma arise, causing the true Dharma to be hidden and diminished.

'O knowers of purity! From then on, within my Dharma, even if someone shaves their head and beard, wears the monastic robe, but breaks the precepts and acts improperly, they are only nominally a Bhikṣu (monk). Such a precept-breaking Bhikṣu, if there are donors who give offerings, support, and nurture them, I say that this person still obtains immeasurable, asamkhya (countless) great merit. Why? Because they are still able to benefit many beings, let alone when I am still present in the world?'

'For example, true gold is a priceless treasure. If there is no true gold, then silver is priceless. If there is no silver, then brass is priceless. If there is no brass, then imitation jewels are priceless. If there are no imitation jewels, then red copper, white copper, iron, pewter, lead, and tin are priceless treasures. Likewise, in all the worlds, the Buddha Jewel is supreme. If there is no Buddha Jewel, then a Pratyekabuddha (Solitary Buddha) is supreme. If there is no Pratyekabuddha, then an Arhat (worthy one) is supreme. If there is no Arhat, then other noble beings are supreme. If there are no noble beings, then a common person who has attained samadhi (meditative concentration) is supreme. If there is no one who has attained samadhi, then a pure precept-holder is supreme. If there is no pure precept-holder, then a precept-breaking Bhikṣu is supreme. If there is no precept-breaking Bhikṣu, then a person who has shaved their head and beard, wears the monastic robe, and is only nominally a Bhikṣu, is also a supreme treasure, more venerable than the other ninety-five heretical paths, and should receive the offerings of the world, being a field of merit for beings. Why? Because they can show beings the fearful consequences of karma. If someone supports, nurtures, and settles such a person, they will soon abide in the land of patience.'

At that time, the World Honored One told the gods of the six desire realms (Kāmadhātu): 'You should diligently protect the Dharma, as was your duty in the times of past Buddhas, and in this four continents (Caturdvīpa), you should constantly contemplate the true meaning of the Buddha's Dharma, so that my Dharma may abide long in the world, and the seeds of the Three Jewels may not be cut off.'

At that time, those gods all said: 'Yes, we accept your teachings.'

Then, the World Honored One praised them, saying: 'Excellent, excellent!'

All the assembly.

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亦復贊言：「善哉，善哉！」

爾時，世尊告四天王言：「汝等及諸眷屬，應如過去佛時所分得分，還作護持安置養育我之正法。」

時四天王各作是言：「唯然受教。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊告乾闥婆等言：「諸仁者！汝等及諸天仙，于優曇林、庵羅林、閻浮林、呵𪏭勒林、阿摩羅林、蒱萄林，如是等林于中而住，復共四天王宮諸天子等，為我佛法得久住故，應當思惟佛正法義。」

時乾闥婆等咸言：「如是。大德婆伽婆！唯然受教。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊告娑伽羅龍王、難陀龍王、婆難陀龍王、善現龍王、婆樓那龍王、婆修吉龍王、得叉迦龍王、阿難陀龍王、阿樓那龍王、歲星龍王言：「汝等各在大海之中住本宮殿，護持養育我之正法。」

時龍王等各作是言：「唯然受教。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊告阿那婆達多龍王、善住龍王、清脅龍王、摩利尼龍王、優婆羅龍王、乾闥婆龍王、云池龍王、主雹龍王、摩奚曼多龍王、美音龍王言：「汝等各住本宮護持養育我之正法。」

時龍王等各作是言：「唯然受教。」

佛及大眾咸皆贊言：「善哉

【現代漢語翻譯】 現代漢語譯本 也同樣讚歎道：『太好了，太好了！』 那時，世尊告訴四大天王說：『你們以及你們的眷屬，應當像過去佛陀時代所分配的那樣，回來護持、安置、養育我的正法。』 當時，四大天王各自說道：『是，謹遵教誨。』 佛陀和大眾都讚歎道：『太好了，太好了！』 那時，世尊告訴乾闥婆（Gandharva，天神，以香為食）等說：『諸位仁者！你們以及各位天仙，在優曇林（Udumbara，傳說中的吉祥之樹）、庵羅林（Amra，芒果樹林）、閻浮林（Jambudvipa，印度次大陸的古稱，這裡指閻浮樹林）、呵𪏭勒林（Haritaki，訶子樹林）、阿摩羅林（Amalaka，余甘子樹林）、蒱萄林（葡萄林）等樹林中居住，又與四大天王宮殿的諸位天子等一起，爲了我的佛法能夠長久住世，應當思考佛陀正法的意義。』 當時，乾闥婆等都說道：『是的。大德婆伽婆（Bhagavan，世尊）！謹遵教誨。』 佛陀和大眾都讚歎道：『太好了，太好了！』 那時，世尊告訴娑伽羅龍王（Sagara，海龍王）、難陀龍王（Nanda，歡喜龍王）、婆難陀龍王（Upananda，近喜龍王）、善現龍王（Sunetra，善眼龍王）、婆樓那龍王（Varuna，水神龍王）、婆修吉龍王（Vasuki，寶稱龍王）、得叉迦龍王（Takshaka，多舌龍王）、阿難陀龍王（Ananta，無盡龍王）、阿樓那龍王（Aruna，赤龍王）、歲星龍王說：『你們各自在大海之中居住在自己的宮殿，護持養育我的正法。』 當時，龍王們各自說道：『是，謹遵教誨。』 佛陀和大眾都讚歎道：『太好了，太好了！』 那時，世尊告訴阿那婆達多龍王（Anavatapta，無熱惱池龍王）、善住龍王（Susiddhi，善成就龍王）、清脅龍王（Suchitra，妙脅龍王）、摩利尼龍王（Malini，花鬘龍王）、優婆羅龍王（Utpala，青蓮花龍王）、乾闥婆龍王（Gandharva，香神龍王）、云池龍王（Meghakara，云作者龍王）、主雹龍王（Hala，雹神龍王）、摩奚曼多龍王（Mahimanta，大力龍王）、美音龍王說：『你們各自居住在自己的宮殿，護持養育我的正法。』 當時，龍王們各自說道：『是，謹遵教誨。』 佛陀和大眾都讚歎道：『太好了，太好了！』

【English Translation】 English version They also praised, saying, 'Excellent, excellent!' At that time, the World Honored One told the Four Heavenly Kings, 'You and your retinues should, as was allocated in the time of past Buddhas, return to protect, establish, and nurture my Dharma.' Then, the Four Heavenly Kings each said, 'Yes, we accept the teaching.' The Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One told the Gandharvas (celestial musicians who feed on scents) and others, 'Virtuous ones! You and the celestial beings, dwelling in the Udumbara (a mythical auspicious tree) Grove, the Amra (mango) Grove, the Jambudvipa (ancient name for the Indian subcontinent, here referring to the Jambudvipa tree) Grove, the Haritaki (Chebulic myrobalan) Grove, the Amalaka (Indian gooseberry) Grove, the Grape Grove, and other such groves, and together with the heavenly princes of the Four Heavenly Kings' palaces, for the sake of my Dharma enduring long, you should contemplate the meaning of the Buddha's true Dharma.' Then, the Gandharvas and others all said, 'Yes. Great Virtuous Bhagavan (World Honored One)! We accept the teaching.' The Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One told the Sagara Dragon King (Ocean Dragon King), the Nanda Dragon King (Joyful Dragon King), the Upananda Dragon King (Near Joyful Dragon King), the Sunetra Dragon King (Good Eye Dragon King), the Varuna Dragon King (Water God Dragon King), the Vasuki Dragon King (Treasure Name Dragon King), the Takshaka Dragon King (Many Tongues Dragon King), the Ananta Dragon King (Endless Dragon King), the Aruna Dragon King (Red Dragon King), and the Jupiter Dragon King, 'You should each dwell in your own palaces in the great ocean, protecting and nurturing my Dharma.' Then, the Dragon Kings each said, 'Yes, we accept the teaching.' The Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One told the Anavatapta Dragon King (No Heat Lake Dragon King), the Susiddhi Dragon King (Good Accomplishment Dragon King), the Suchitra Dragon King (Beautiful Side Dragon King), the Malini Dragon King (Garland Dragon King), the Utpala Dragon King (Blue Lotus Dragon King), the Gandharva Dragon King (Scent God Dragon King), the Meghakara Dragon King (Cloud Maker Dragon King), the Hala Dragon King (Hail God Dragon King), the Mahimanta Dragon King (Great Power Dragon King), and the Beautiful Sound Dragon King, 'You should each dwell in your own palaces, protecting and nurturing my Dharma.' Then, the Dragon Kings each said, 'Yes, we accept the teaching.' The Buddha and the assembly all praised, saying, 'Excellent, excellent!'

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，善哉！」

爾時，世尊告鳩槃茶檀提大將、優婆檀提大將、迦羅迦大將、摩訶缽賒大將、摩呼陀遮利大將、堀求尼大將、婆朱賒尼大將、鴦崛盧大將、鞞羅差大將、一眉大將言：「汝等各住本宮護持養育我之正法。」

時鳩槃茶大將等，各作是言：「唯然受教。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊告因陀夜叉大將、蘇摩大將、婆樓那大將、波阇缽帝大將、跋羅頭婆阇大將、伊奢那大將、旃檀那大將、月眼大將、婆多竭梨大將、奚摩跋多大將言：「汝等各住本宮護持養育我之正法。」

時夜叉大將等各作是言：「唯然受教。大德婆伽婆！我等護持養育安置世尊正法，及住法比丘供給所須，乃至剃髮不持戒者，亦復供給一切所須。為令佛法得久住故，紹三寶種不斷絕故，三種精氣得增長故，休息一切斗諍、言訟、怨仇、疫病、饑饉短乏、非時亢旱、曜宿失度為斷除故，乃至世尊聲聞弟子三業相應不積聚者，當勤養育。」

爾時，世尊贊言：「善哉，善哉！善男子！汝等如是為利益安樂一切三界眾生故。」

及一切大眾，亦復贊言：「善哉，善哉！」

爾時，世尊告一切畢利多依曠野住者、一切毗舍遮依空舍住者、一切富單那依野田住者、一切迦吒

【現代漢語翻譯】 現代漢語譯本： 「善哉！」 那時，世尊告訴鳩槃茶檀提（Kumbhanda Dhandi，鳩槃茶神將）大將、優婆檀提（Upadhandi，優婆檀提神將）大將、迦羅迦（Kalaka，迦羅迦神將）大將、摩訶缽賒（Mahapasha，摩訶缽賒神將）大將、摩呼陀遮利（Mahodharachari，摩呼陀遮利神將）大將、堀求尼（Hulakuni，堀求尼神將）大將、婆朱賒尼（Bhujushani，婆朱賒尼神將）大將、鴦崛盧（Anguluka，鴦崛盧神將）大將、鞞羅差（Vairochana，鞞羅差神將）大將、一眉（Ekaksha，一眉神將）大將說：『你們各自住在自己的宮殿，護持養育我的正法。』 當時，鳩槃茶大將等各自說道：『唯然受教。』 佛陀和大眾都讚歎說：『善哉，善哉！』 那時，世尊告訴因陀（Indra，因陀神）夜叉大將、蘇摩（Soma，蘇摩神）大將、婆樓那（Varuna，婆樓那神）大將、波阇缽帝（Prajapati，波阇缽帝神）大將、跋羅頭婆阇（Bharadvaja，跋羅頭婆阇神）大將、伊奢那（Ishana，伊奢那神）大將、旃檀那（Chandana，旃檀那神）大將、月眼（Chandra-aksha，月眼神）大將、婆多竭梨（Bhadrakali，婆多竭梨神）大將、奚摩跋多（Himavanta，奚摩跋多神）大將說：『你們各自住在自己的宮殿，護持養育我的正法。』 當時，夜叉大將等各自說道：『唯然受教。大德婆伽婆（Bhagavan，世尊）！我們護持養育安置世尊的正法，以及供養住在法中的比丘所需，乃至剃髮不持戒者，也同樣供給一切所需。爲了使佛法能夠長久住世，紹隆三寶的種子不斷絕，三種精氣得以增長，平息一切鬥爭、訴訟、怨仇、疫病、饑荒短缺、非時乾旱、星宿失度，爲了斷除這些，乃至世尊的聲聞弟子三業相應不積聚者，應當勤加養育。』 那時，世尊讚歎說：『善哉，善哉！善男子！你們這樣做是爲了利益安樂一切三界眾生。』 以及一切大眾，也讚歎說：『善哉，善哉！』 那時，世尊告訴一切畢利多（Preta，餓鬼）依曠野居住者、一切毗舍遮（Pisacha，食肉鬼）依空舍居住者、一切富單那（Putana，臭餓鬼）依野田居住者、一切迦吒（Kataputana，迦吒富單那鬼）

【English Translation】 English version: 「Excellent!」 At that time, the World Honored One said to the great generals Kumbhanda Dhandi, Upadhandi, Kalaka, Mahapasha, Mahodharachari, Hulakuni, Bhujushani, Anguluka, Vairochana, and Ekaksha: 『Each of you should reside in your own palace and protect and nurture my true Dharma.』 Then, the great generals, Kumbhanda and the others, each said: 『We respectfully accept your teachings.』 The Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One said to the great generals Indra Yaksha, Soma, Varuna, Prajapati, Bharadvaja, Ishana, Chandana, Chandra-aksha, Bhadrakali, and Himavanta: 『Each of you should reside in your own palace and protect and nurture my true Dharma.』 Then, the Yaksha great generals and the others each said: 『We respectfully accept your teachings. O Blessed Bhagavan! We will protect, nurture, and establish the World Honored One』s true Dharma, and provide for the needs of the Bhikkhus who dwell in the Dharma, and even for those who have shaved their heads but do not uphold the precepts, we will also provide all that is needed. In order to ensure that the Buddha Dharma may long endure, that the lineage of the Three Jewels may not be cut off, that the three vital energies may increase, that all strife, litigation, enmity, epidemics, famine, shortages, untimely droughts, and the disorder of the constellations may be eliminated, and even for the World Honored One』s Shravaka disciples whose three karmas are in accord and do not accumulate, we shall diligently nurture them.』 At that time, the World Honored One praised, saying: 『Excellent, excellent! Good men! You do this for the benefit and happiness of all sentient beings in the three realms.』 And the entire assembly also praised, saying: 『Excellent, excellent!』 At that time, the World Honored One said to all the Pretas who dwell in the wilderness, all the Pisachas who dwell in empty houses, all the Putanas who dwell in the fields, and all the Kataputanas

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富單那依于塳間及廁邊住者言：「汝等各于住處護持養育我之正法。」

時畢利多等各作是言：「唯然受教。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊復作是言：「諸仁者！所有諸天、乾闥婆、緊那羅、夜叉、羅剎、龍王、阿修羅、鳩槃茶，如昔世尊所分得分國土城邑聚落舍宅，隨所得處為作護持安置養育，我當隨喜，一切大眾亦復隨喜。若復有諸天、龍、夜叉乃至迦吒富單那等，如昔世尊所分得分國土城邑，不正護持安置養育者，我當轉付諸餘天龍，令其安置護持養育，各隨國土善作護持。

「我今以波羅奈國付囑善發乾闥婆千眷屬，阿尼羅夜叉仙五百眷屬，須質多羅阿修羅無量眷屬，德叉迦龍王百眷屬，大黑天女五百眷屬，汝等護持養育波羅奈國，為令我法得久住故，紹三寶種不斷絕故，遮障一切惡眾生故。」

時善發乾闥婆、阿尼羅夜叉仙、須質多羅阿修羅、德叉迦龍王、大黑天女等，各與眷屬咸作是言：「大德婆伽婆！我等護持養育安置波羅奈國周遍土境，遮障不饒益、養育饒益者，乃至遮障一切不善諸惡眾生。」

爾時，世尊贊言：「善哉，善哉！」

諸來大眾亦復贊言：「善哉，善哉！」

爾時，世尊以迦毗羅婆國付囑火護緊那羅仙千

【現代漢語翻譯】 現代漢語譯本 富單那（Putana，一種惡鬼）對住在墳地和廁所邊的人說：『你們各自在住處護持和養育我的正法。』 當時，畢利多（Prita）等人各自說道：『我們遵從教誨。』 佛陀和大眾都讚歎說：『好啊，好啊！』 這時，世尊又說道：『各位仁者！所有諸天、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，天上的歌神）、夜叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、龍王、阿修羅（Asura，好戰的神）、鳩槃茶（Kumbhanda，一種食人鬼），如同過去世尊所分得的國土、城邑、村落、房舍，在各自所得之處進行護持、安置和養育，我將隨喜，一切大眾也同樣隨喜。如果諸天、龍、夜叉乃至迦吒富單那（Kata-Putana，一種惡鬼）等，如同過去世尊所分得的國土、城邑，沒有正確地護持、安置和養育，我將轉交給其他天龍，讓他們進行安置、護持和養育，各自在自己的國土上好好地進行護持。』 『我現在將波羅奈國（Varanasi）託付給善發乾闥婆（Sunabha Gandharva）及其一千眷屬，阿尼羅夜叉仙（Anila Yaksha）及其五百眷屬，須質多羅阿修羅（Suchitra Asura）及其無量眷屬，德叉迦龍王（Takshaka Naga）及其一百眷屬，大黑天女（Mahakali）及其五百眷屬，你們要護持和養育波羅奈國，爲了使我的佛法能夠長久住世，爲了使三寶的種子不被斷絕，爲了遮擋一切惡眾生。』 當時，善發乾闥婆、阿尼羅夜叉仙、須質多羅阿修羅、德叉迦龍王、大黑天女等，各自和眷屬都說道：『大德婆伽婆（Bhagavan，世尊）！我們將會護持、養育和安置波羅奈國周邊的土地，遮擋不利的事物，養育有利的事物，乃至遮擋一切不善的惡眾生。』 這時，世尊讚歎說：『好啊，好啊！』 前來參加法會的大眾也讚歎說：『好啊，好啊！』 這時，世尊將迦毗羅婆國（Kapilavastu）託付給火護緊那羅仙（Agni-raksha Kinnara）及其一千眷屬

【English Translation】 English version Putana (a type of evil spirit) said to those dwelling in cemeteries and near latrines: 'Each of you, in your respective dwellings, protect and nurture my righteous Dharma.' At that time, Prita and others each said: 'We accept your teachings.' The Buddha and the assembly all praised, saying: 'Excellent, excellent!' Then, the World-Honored One spoke again: 'Noble ones! All the Devas (gods), Gandharvas (celestial musicians), Kinnaras (celestial singers), Yakshas (guardian spirits), Rakshasas (demons), Dragon Kings, Asuras (warrior gods), and Kumbhandas (a type of man-eating demon), just as the World-Honored Ones of the past divided and obtained lands, cities, villages, and dwellings, in their respective places, they should protect, establish, and nurture them. I will rejoice in this, and the entire assembly will also rejoice. If any Devas, Dragons, Yakshas, or even Kata-Putana (a type of evil spirit), do not properly protect, establish, and nurture the lands and cities as divided by the World-Honored Ones of the past, I will transfer them to other Devas and Dragons, so that they may establish, protect, and nurture them, each properly protecting their respective lands.' 'Now, I entrust the country of Varanasi to Sunabha Gandharva and his one thousand attendants, Anila Yaksha and his five hundred attendants, Suchitra Asura and his countless attendants, Takshaka Naga and his one hundred attendants, and Mahakali and her five hundred attendants. You must protect and nurture the country of Varanasi, so that my Dharma may abide for a long time, so that the lineage of the Three Jewels may not be severed, and so that all evil beings may be obstructed.' At that time, Sunabha Gandharva, Anila Yaksha, Suchitra Asura, Takshaka Naga, Mahakali, and their respective attendants all said: 'Great Bhagavan (World-Honored One)! We will protect, nurture, and establish the land surrounding Varanasi, obstructing what is harmful, nurturing what is beneficial, and even obstructing all unwholesome and evil beings.' Then, the World-Honored One praised, saying: 'Excellent, excellent!' The assembly that had come also praised, saying: 'Excellent, excellent!' Then, the World-Honored One entrusted the country of Kapilavastu to Agni-raksha Kinnara and his one thousand attendants

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眷屬、拘翅羅聲乾闥婆萬眷屬、婆闥跋帝夜叉大將千眷屬、奢摩那遲阿修羅二萬眷屬、跋那牟支龍王一萬眷屬、摩訶缽奢鳩槃茶大將五百眷屬、栴遲栴茶梨二大天女各一萬眷屬：「汝等共護迦毗羅婆國，乃至遮障諸惡眾生。」

彼等一切皆作是言：「我等及諸眷屬，護持養育迦毗羅婆國周遍土境，乃至遮障諸惡眾生。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以摩伽陀國付囑善住炎光天子千眷屬、優波羅乾闥婆千眷屬、樂聲阿修羅千眷屬、善臂龍王善意龍王各萬眷屬、孔雀味阿修羅五百眷屬、拘那羅大夜叉三千眷屬、軍毗羅夜叉百千眷屬、十象鳩槃茶大將百千眷屬、懆惡天女奪意天女各十千眷屬：「汝等共護摩伽陀國，乃至遮障諸惡眾生。」

佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以拘薩羅國付囑迷提羯那天子千眷屬、樂勝乾闥婆大將十千眷屬、烏麻緊那羅千眷屬、具德龍王千眷屬、弗沙缽帝阿修羅五百眷屬、婆樓那夜叉大將婆樓那王夜叉大將各五萬眷屬、那荼迦鳩槃荼五百眷屬、摩尼毗梨天女千眷屬：「汝等共護拘薩羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以鴦伽國付囑月音天子萬眷屬、樂欲乾闥婆大將沾浮樓乾闥婆大將各

【現代漢語翻譯】 現代漢語譯本 眷屬（juàn shǔ，隨從）和拘翅羅聲乾闥婆（jū chì luó shēng qián tà pó，一種天神）及其一萬眷屬，婆闥跋帝夜叉（pó tà bá dì yè chā，一種鬼神）大將及其一千眷屬，奢摩那遲阿修羅（shē mó nà chí ā xiū luó，一種惡神）及其二萬眷屬，跋那牟支龍王（bá nà móu zhī lóng wáng，龍王名）及其一萬眷屬，摩訶缽奢鳩槃茶（mó hē bō shē jiū pán chá，一種鬼神）大將及其五百眷屬，栴遲栴茶梨（zhān chí zhān chá lí，兩位天女名）二大天女各及其一萬眷屬：『你們共同守護迦毗羅婆國（jiā pí luó pó guó），乃至遮擋各種邪惡眾生。』 他們一切都這樣說：『我們以及我們的眷屬，會守護和養育迦毗羅婆國，遍及整個國土，乃至遮擋各種邪惡眾生。』 佛陀和大眾都讚歎說：『善哉，善哉！』 這時，世尊將摩伽陀國（mó qié tuó guó）託付給善住炎光天子（shàn zhù yán guāng tiān zǐ）及其一千眷屬，優波羅乾闥婆（yōu bō luó qián tà pó）及其一千眷屬，樂聲阿修羅（lè shēng ā xiū luó）及其一千眷屬，善臂龍王（shàn bì lóng wáng）和善意龍王（shàn yì lóng wáng）各及其一萬眷屬，孔雀味阿修羅（kǒng què wèi ā xiū luó）及其五百眷屬，拘那羅大夜叉（jū nà luó dà yè chā）及其三千眷屬，軍毗羅夜叉（jūn pí luó yè chā）及其百千眷屬，十象鳩槃茶（shí xiàng jiū pán chá）大將及其百千眷屬，懆惡天女（cāo è tiān nǚ）和奪意天女（duó yì tiān nǚ）各及其一萬眷屬：『你們共同守護摩伽陀國，乃至遮擋各種邪惡眾生。』 佛陀和大眾都讚歎說：『善哉，善哉！』 這時，世尊將拘薩羅國（jū sà luó guó）託付給迷提羯那天子（mí tí jié nà tiān zǐ）及其一千眷屬，樂勝乾闥婆（lè shèng qián tà pó）大將及其一萬眷屬，烏麻緊那羅（wū má jǐn nà luó，一種天神）及其一千眷屬，具德龍王（jù dé lóng wáng）及其一千眷屬，弗沙缽帝阿修羅（fú shā bō dì ā xiū luó）及其五百眷屬，婆樓那夜叉（pó lóu nà yè chā）大將和婆樓那王夜叉（pó lóu nà wáng yè chā）大將各及其五萬眷屬，那荼迦鳩槃荼（nà tú jiā jiū pán chá）及其五百眷屬，摩尼毗梨天女（mó ní pí lí tiān nǚ）及其一千眷屬：『你們共同守護拘薩羅國。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 這時，世尊將鴦伽國（yāng qié guó）託付給月音天子（yuè yīn tiān zǐ）及其一萬眷屬，樂欲乾闥婆（lè yù qián tà pó）大將和沾浮樓乾闥婆（zhān fú lóu qián tà pó）大將各及其

【English Translation】 English version The retinue (juàn shǔ, attendants) and the Gandharva (qián tà pó, a celestial musician) named Kukshira-svara (jū chì luó shēng) with their ten thousand attendants, the Yaksha (yè chā, a type of spirit) general named Bhadra-bhadrika (pó tà bá dì) with their one thousand attendants, the Asura (ā xiū luó, a type of demon) named Shamana-chira (shē mó nà chí) with their twenty thousand attendants, the Naga (lóng wáng, dragon king) named Bhadra-mukha (bá nà móu zhī) with their ten thousand attendants, the Kumbhanda (jiū pán chá, a type of demon) general named Maha-pasha (mó hē bō shē) with their five hundred attendants, and the two great goddesses named Chandri and Chandralika (zhān chí zhān chá lí) each with their ten thousand attendants: 『You all together protect the country of Kapilavastu (jiā pí luó pó guó), and even obstruct all evil beings.』 All of them said: 『We and our retinues will protect and nurture the country of Kapilavastu, throughout its entire territory, and even obstruct all evil beings.』 The Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One entrusted the country of Magadha (mó qié tuó guó) to the Deva (tiān zǐ, celestial being) named Su-sthita-prabha (shàn zhù yán guāng) with their one thousand attendants, the Gandharva named Upala (yōu bō luó) with their one thousand attendants, the Asura named Rati-svara (lè shēng) with their one thousand attendants, the Naga kings named Subahu (shàn bì) and Sumati (shàn yì) each with their ten thousand attendants, the Asura named Mayura-rasa (kǒng què wèi) with their five hundred attendants, the great Yaksha named Kunala (jū nà luó) with their three thousand attendants, the Yaksha named Kumbhira (jūn pí luó) with their one hundred thousand attendants, the Kumbhanda general named Dasha-hastin (shí xiàng) with their one hundred thousand attendants, and the goddesses named Dush-prabha (cāo è) and Harini (duó yì) each with their ten thousand attendants: 『You all together protect the country of Magadha, and even obstruct all evil beings.』 The Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One entrusted the country of Kosala (jū sà luó guó) to the Deva named Mati-kanta (mí tí jié nà) with their one thousand attendants, the Gandharva general named Rati-jaya (lè shèng) with their ten thousand attendants, the Kinnara (jǐn nà luó, a celestial musician) named Uma (wū má) with their one thousand attendants, the Naga king named Guna-dhara (jù dé) with their one thousand attendants, the Asura named Pushpa-pati (fú shā bō dì) with their five hundred attendants, the Yaksha general named Varuna (pó lóu nà) and the Yaksha king named Varuna (pó lóu nà wáng) each with their fifty thousand attendants, the Kumbhanda named Nataka (nà tú jiā) with their five hundred attendants, and the goddess named Mani-pira (mó ní pí lí) with their one thousand attendants: 『You all together protect the country of Kosala.』 And the Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One entrusted the country of Anga (yāng qié guó) to the Deva named Chandra-svara (yuè yīn) with their ten thousand attendants, the Gandharva general named Rati-kama (lè yù) and the Gandharva general named Jambudvipa (zhān fú lóu) each with their

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十千眷屬、阿摩羅軍緊那羅五百眷屬、師子藏阿修羅五百眷屬、旃檀大夜叉力幢大夜叉各五千眷屬、奴羅車鳩槃荼二千五百眷屬、摩訶迦梨天女二千五百眷屬：「汝等共護鴦伽國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以般遮羅國付囑羅拏時天子五百眷屬、樂歌乾闥婆七百眷屬、摩葉緊那羅千眷屬、般支迦夜叉將五千眷屬、安阇瞿波阿修羅千眷屬、樂法鳩槃茶五百眷屬、左黑天女王鬘天女各二千五百眷屬：「汝等共護般遮羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以蘇摩國付囑寶髻天子五千眷屬、摩頭曼多乾闥婆千眷屬、勝縷緊那羅千眷屬、優波般遮迦夜叉將二千眷屬、黑龍王千眷屬、知欲阿修羅千眷屬、鳩羅婆鳩槃茶六百眷屬、斯多天女博叉天女各五百眷屬：「汝等共護蘇摩國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以阿濕婆國付囑盧醯奴天子千二百眷屬、流水乾闥婆千眷屬、摩尼拓羅夜叉軍將五千眷屬、阿周羅阿修羅六百眷屬、日光龍王無量眷屬、摩尼拓利鳩槃茶五百眷屬、不可取天女馬勝天女各二千五百眷屬：「汝等共護阿濕婆國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以摩偷羅國付囑善擇天子十

【現代漢語翻譯】 現代漢語譯本：十千眷屬、阿摩羅軍（Amara，意為『不死』）緊那羅（Kinnara，意為『歌神』）五百眷屬、師子藏（Simhagarbha，意為『獅子胎』）阿修羅（Asura，意為『非天』）五百眷屬、旃檀（Candana，意為『檀香』）大夜叉（Yaksa，意為『夜叉』）力幢（Baladhvaja，意為『力量旗幟』）大夜叉各五千眷屬、奴羅車（Nalakuvara，意為『財神』）鳩槃荼（Kumbhanda，意為『甕形鬼』）二千五百眷屬、摩訶迦梨（Mahakali，意為『大黑天』）天女二千五百眷屬：『你們共同守護鴦伽（Anga）國土。』乃至佛及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將般遮羅（Pancala）國付囑給羅拏時（Ranasimha）天子五百眷屬、樂歌（Gitasukha）乾闥婆（Gandharva，意為『香神』）七百眷屬、摩葉（Mayaka）緊那羅千眷屬、般支迦（Pancika）夜叉將五千眷屬、安阇瞿波（Anjakupa）阿修羅千眷屬、樂法（Dharmarama）鳩槃茶五百眷屬、左黑（Vama Krishna）天女王鬘（Malini）天女各二千五百眷屬：『你們共同守護般遮羅國。』乃至佛及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將蘇摩（Soma）國付囑給寶髻（Ratnakuta）天子五千眷屬、摩頭曼多（Madhumanta）乾闥婆千眷屬、勝縷（Uttamasutra）緊那羅千眷屬、優波般遮迦（Upapancaka）夜叉將二千眷屬、黑龍王（Kala Naga Raja）千眷屬、知欲（Kamajna）阿修羅千眷屬、鳩羅婆（Kurava）鳩槃茶六百眷屬、斯多（Sita）天女博叉（Bhaksa）天女各五百眷屬：『你們共同守護蘇摩國土。』乃至佛及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將阿濕婆（Asva）國付囑給盧醯奴（Rohinu）天子一千二百眷屬、流水（Salila）乾闥婆千眷屬、摩尼拓羅（Manidhara）夜叉軍將五千眷屬、阿周羅（Acula）阿修羅六百眷屬、日光（Surya）龍王無量眷屬、摩尼拓利（Manidali）鳩槃茶五百眷屬、不可取（Adatta）天女馬勝（Asvajit）天女各二千五百眷屬：『你們共同守護阿濕婆國。』乃至佛及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將摩偷羅（Mathura）國付囑給善擇（Subhadra）天子十

【English Translation】 English version: Ten thousand attendants, five hundred attendants of Amara (meaning 'immortal') Kinnaras (meaning 'celestial musicians'), five hundred attendants of Simhagarbha (meaning 'lion's womb') Asuras (meaning 'demigods'), five thousand attendants each of Candana (meaning 'sandalwood') great Yakshas (meaning 'nature spirits') and Baladhvaja (meaning 'strength flag') great Yakshas, two thousand five hundred attendants of Nalakuvara (meaning 'god of wealth') Kumbhandas (meaning 'pot-shaped demons'), and two thousand five hundred attendants of Mahakali (meaning 'great black one') celestial maidens: 'You all together protect the Anga country.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Pancala country to Ranasimha (meaning 'lion of battle') celestial prince with five hundred attendants, Gitasukha (meaning 'song of happiness') Gandharvas (meaning 'celestial musicians') with seven hundred attendants, Mayaka Kinnaras with one thousand attendants, Pancika Yaksha general with five thousand attendants, Anjakupa Asuras with one thousand attendants, Dharmarama (meaning 'delight in dharma') Kumbhandas with five hundred attendants, and Vama Krishna (meaning 'left black') celestial queen and Malini (meaning 'garlanded') celestial maiden each with two thousand five hundred attendants: 'You all together protect the Pancala country.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Soma country to Ratnakuta (meaning 'jewel peak') celestial prince with five thousand attendants, Madhumanta Gandharvas with one thousand attendants, Uttamasutra (meaning 'supreme thread') Kinnaras with one thousand attendants, Upapancaka Yaksha general with two thousand attendants, Kala Naga Raja (meaning 'black dragon king') with one thousand attendants, Kamajna (meaning 'knowing desire') Asuras with one thousand attendants, Kurava Kumbhandas with six hundred attendants, and Sita (meaning 'white') celestial maiden and Bhaksa (meaning 'food') celestial maiden each with five hundred attendants: 'You all together protect the Soma country.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Asva country to Rohinu celestial prince with one thousand two hundred attendants, Salila (meaning 'water') Gandharvas with one thousand attendants, Manidhara (meaning 'jewel holder') Yaksha general with five thousand attendants, Acula Asuras with six hundred attendants, Surya (meaning 'sun') dragon king with immeasurable attendants, Manidali Kumbhandas with five hundred attendants, and Adatta (meaning 'unseizable') celestial maiden and Asvajit (meaning 'horse conqueror') celestial maiden each with two thousand five hundred attendants: 'You all together protect the Asva country.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Mathura country to Subhadra (meaning 'auspicious') celestial prince with ten

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千眷屬、靜明乾闥婆千眷屬、游梯迦緊那羅二百眷屬、勝欲夜叉乘人大夜叉各千五百眷屬、無垢龍王千眷屬、伽楞拓利阿修羅千眷屬、墨色鳩槃茶千眷屬、奪意天女二千眷屬：「汝等共護摩偷羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以支提耶國付囑善賢天子五百眷屬、阿吒迦乾闥婆五百眷屬、無垢緊那羅千眷屬、除結夜叉無結夜叉各五百眷屬、妙賢龍千眷屬、普竹阿修羅五百眷屬、牛王鳩槃茶三百眷屬、勝優波羅天女千眷屬：「汝等共護支提耶國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以婆蹉國付囑月光天子十千眷屬、蓮華香乾闥婆千眷屬、摩陀那果緊那羅五千眷屬、大果夜叉五千眷屬、阿樓那龍千眷屬、惡樹阿修羅百眷屬、葉眼鳩槃茶五百眷屬、阿那迦華天女千眷屬：「汝等共護婆蹉國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以賒耶國付囑摩醯首羅天仙五千眷屬、不酒乾闥婆千眷屬、離垢緊那羅千眷屬、因陀羅夜叉蘇摩夜叉各二千五百眷屬、善現龍千眷屬、牟真鄰陀阿修羅王五百眷屬、優波檀提鳩槃茶訖利迦賒鳩槃茶各二千五百眷屬、鬼子母天女善護天女各萬眷屬：「汝等共護賒耶國土。」乃至佛及大眾咸皆贊言：「善哉，善哉

【現代漢語翻譯】 現代漢語譯本 千眷屬（指眾多隨從），靜明乾闥婆（Gandharva，天神，以奏樂為職）千眷屬，游梯迦緊那羅（Kinnara，天人，半人半鳥）二百眷屬，勝欲夜叉（Yaksa，守護神）乘人大夜叉各千五百眷屬，無垢龍王（Naga，龍神）千眷屬，伽楞拓利阿修羅（Asura，好戰的神）千眷屬，墨色鳩槃茶（Kumbhanda，守宮神）千眷屬，奪意天女二千眷屬：『你們共同守護摩偷羅國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將支提耶國（Cetiyadesa）託付給善賢天子五百眷屬，阿吒迦乾闥婆五百眷屬，無垢緊那羅千眷屬，除結夜叉無結夜叉各五百眷屬，妙賢龍千眷屬，普竹阿修羅五百眷屬，牛王鳩槃茶三百眷屬，勝優波羅天女千眷屬：『你們共同守護支提耶國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將婆蹉國（Vatsa）託付給月光天子十千眷屬，蓮華香乾闥婆千眷屬，摩陀那果緊那羅五千眷屬，大果夜叉五千眷屬，阿樓那龍千眷屬，惡樹阿修羅百眷屬，葉眼鳩槃茶五百眷屬，阿那迦華天女千眷屬：『你們共同守護婆蹉國土。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將賒耶國（Sravasti）託付給摩醯首羅天仙（Mahesvara，大自在天）五千眷屬，不酒乾闥婆千眷屬，離垢緊那羅千眷屬，因陀羅夜叉（Indra，帝釋天）蘇摩夜叉各二千五百眷屬，善現龍千眷屬，牟真鄰陀阿修羅王（Mucilinda，龍王）五百眷屬，優波檀提鳩槃茶訖利迦賒鳩槃茶各二千五百眷屬，鬼子母天女（Hariti，守護神）善護天女各萬眷屬：『你們共同守護賒耶國土。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』

【English Translation】 English version With a thousand attendants, the Pure and Bright Gandharvas (celestial musicians) with a thousand attendants, the Yautika Kinnaras (celestial beings, half-human half-bird) with two hundred attendants, the Victorious Desire Yakshas (nature spirits) and the Great Yakshas who ride people, each with fifteen hundred attendants, the Immaculate Dragon King (Naga) with a thousand attendants, the Kalantaka Asuras (demigods) with a thousand attendants, the Ink-colored Kumbhandas (grotesque spirits) with a thousand attendants, and the Captivating Heavenly Maidens with two thousand attendants: 'You all together shall protect the country of Mathura.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Cetiyadesa to the virtuous prince with five hundred attendants, the Ataka Gandharvas with five hundred attendants, the Immaculate Kinnaras with a thousand attendants, the Yakshas who remove bonds and the Yakshas without bonds, each with five hundred attendants, the Wonderful Virtuous Dragon with a thousand attendants, the Puzhu Asuras with five hundred attendants, the Ox King Kumbhandas with three hundred attendants, and the Victorious Utpala Heavenly Maidens with a thousand attendants: 'You all together shall protect the country of Cetiyadesa.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Vatsa to the Moonlight Prince with ten thousand attendants, the Lotus Fragrance Gandharvas with a thousand attendants, the Madana Fruit Kinnaras with five thousand attendants, the Great Fruit Yakshas with five thousand attendants, the Aruna Dragon with a thousand attendants, the Evil Tree Asuras with a hundred attendants, the Leaf-Eyed Kumbhandas with five hundred attendants, and the Anaka Flower Heavenly Maidens with a thousand attendants: 'You all together shall protect the country of Vatsa.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Sravasti to the Mahesvara (Great Lord) Heavenly Immortal with five thousand attendants, the Non-Alcohol Gandharvas with a thousand attendants, the Immaculate Kinnaras with a thousand attendants, the Indra Yakshas and the Soma Yakshas, each with two thousand five hundred attendants, the Virtuous Manifestation Dragon with a thousand attendants, the Mucilinda Asura King with five hundred attendants, the Upadanti Kumbhandas and the Krikasa Kumbhandas, each with two thousand five hundred attendants, and the Hariti (demoness turned protector) Heavenly Maidens and the Well-Protecting Heavenly Maidens, each with ten thousand attendants: 'You all together shall protect the country of Sravasti.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!'

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！」

爾時，世尊以優禪尼國付囑月雲天子五百眷屬、門牟乾闥婆千眷屬、摩尼耳乾闥婆五百眷屬、五惡夜叉千眷屬、山臂龍王五百眷屬、木手阿修羅三百眷屬、善現鳩槃茶五百眷屬、毛齒天女千眷屬：「汝等共護優禪尼國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以修羅吒國付囑法華天子百千眷屬、具欲乾闥婆將萬眷屬、山怖緊那羅仙一百眷屬、難陀龍王十千眷屬、驢眼阿修羅五百眷屬、善燈大夜叉千眷屬、大肚鳩槃茶將千眷屬、安隱天女千眷屬：「汝等共護修羅吒國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以摩訶羅仛(丑加反)國付囑孔雀發天子五百眷屬、樂欲乾闥婆虎就乾闥婆各五百眷屬、乳味緊那羅百眷屬、主水龍王千眷屬、樂寶阿修羅五百眷屬、羖羝腳大夜叉軍那羅大夜叉各千眷屬、缽頭摩迦鳩槃茶大將五百眷屬、婆樓尼大天女五千眷屬：「汝等共護摩訶羅仛國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以輸盧那國付囑千金天子千眷屬、善脅乾闥婆千眷屬、白色緊那羅五百眷屬、世辯夜叉千眷屬、大富鳩槃茶五百眷屬、極惡天女摩尼果天女各五百眷屬：「汝等共護輸盧那國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

【現代漢語翻譯】 現代漢語譯本：

當時，世尊將優禪尼國（Ujjeni，古印度地名）託付給月雲天子（Chandramegha Deva）及其五百眷屬、門牟乾闥婆（Manmukha Gandharva）及其一千眷屬、摩尼耳乾闥婆（Manikarna Gandharva）及其五百眷屬、五惡夜叉（Panca Rakshasa）及其一千眷屬、山臂龍王（Shailabhuja Naga Raja）及其五百眷屬、木手阿修羅（Kashtahasta Asura）及其三百眷屬、善現鳩槃茶（Sudarsana Kumbhanda）及其五百眷屬、毛齒天女（Lomadanta Devi）及其一千眷屬：『你們共同守護優禪尼國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將修羅吒國（Surashtra，古印度地名）託付給法華天子（Dharma-pushpa Deva）及其百千眷屬、具欲乾闥婆（Raga Gandharva）及其萬眷屬、山怖緊那羅仙（Shailabhita Kinnara）及其一百眷屬、難陀龍王（Nanda Naga Raja）及其一萬眷屬、驢眼阿修羅（Gardabhaksa Asura）及其五百眷屬、善燈大夜叉（Sudipa Maha Yaksha）及其一千眷屬、大肚鳩槃茶（Mahodara Kumbhanda）及其一千眷屬、安隱天女（Anila Devi）及其一千眷屬：『你們共同守護修羅吒國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將摩訶羅仛國（Maharatha，古印度地名）託付給孔雀發天子（Mayurakesha Deva）及其五百眷屬、樂欲乾闥婆（Rati Gandharva）和虎就乾闥婆（Vyaghra Gandharva）各及其五百眷屬、乳味緊那羅（Kshiraras Kinnara）及其一百眷屬、主水龍王（Jaladhipati Naga Raja）及其一千眷屬、樂寶阿修羅（Ratipriya Asura）及其五百眷屬、羖羝腳大夜叉（Ajapada Maha Yaksha）和軍那羅大夜叉（Kunaraka Maha Yaksha）各及其一千眷屬、缽頭摩迦鳩槃茶大將（Padmaka Kumbhanda Mahasenapati）及其五百眷屬、婆樓尼大天女（Varuni Maha Devi）及其五千眷屬：『你們共同守護摩訶羅仛國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將輸盧那國（Shuruna，古印度地名）託付給千金天子（Sahasrakanaka Deva）及其一千眷屬、善脅乾闥婆（Subahu Gandharva）及其一千眷屬、白色緊那羅（Shveta Kinnara）及其五百眷屬、世辯夜叉（Lokavada Yaksha）及其一千眷屬、大富鳩槃茶（Mahadhana Kumbhanda）及其五百眷屬、極惡天女（Durbhaga Devi）和摩尼果天女（Maniphala Devi）各及其五百眷屬：『你們共同守護輸盧那國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』

【English Translation】 English version:

At that time, the World Honored One entrusted the country of Ujjeni to Chandramegha Deva (Moon Cloud Deva) with his five hundred attendants, Manmukha Gandharva (Face-Mouth Gandharva) with his one thousand attendants, Manikarna Gandharva (Jewel-Ear Gandharva) with his five hundred attendants, Panca Rakshasa (Five Evil Yakshas) with their one thousand attendants, Shailabhuja Naga Raja (Mountain-Arm Dragon King) with his five hundred attendants, Kashtahasta Asura (Wooden-Hand Asura) with his three hundred attendants, Sudarsana Kumbhanda (Well-Appearing Kumbhanda) with his five hundred attendants, and Lomadanta Devi (Hairy-Tooth Devi) with her one thousand attendants, saying, 'You all together protect the country of Ujjeni.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Surashtra to Dharma-pushpa Deva (Dharma-Flower Deva) with his hundred thousand attendants, Raga Gandharva (Desire Gandharva) with his ten thousand attendants, Shailabhita Kinnara (Mountain-Fear Kinnara) with his one hundred attendants, Nanda Naga Raja (Nanda Dragon King) with his ten thousand attendants, Gardabhaksa Asura (Donkey-Eye Asura) with his five hundred attendants, Sudipa Maha Yaksha (Well-Lamp Great Yaksha) with his one thousand attendants, Mahodara Kumbhanda (Big-Belly Kumbhanda) with his one thousand attendants, and Anila Devi (Peaceful Devi) with her one thousand attendants, saying, 'You all together protect the country of Surashtra.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Maharatha to Mayurakesha Deva (Peacock-Hair Deva) with his five hundred attendants, Rati Gandharva (Pleasure Gandharva) and Vyaghra Gandharva (Tiger Gandharva), each with their five hundred attendants, Kshiraras Kinnara (Milk-Taste Kinnara) with his one hundred attendants, Jaladhipati Naga Raja (Water-Lord Dragon King) with his one thousand attendants, Ratipriya Asura (Pleasure-Loving Asura) with his five hundred attendants, Ajapada Maha Yaksha (Goat-Foot Great Yaksha) and Kunaraka Maha Yaksha (Kunaraka Great Yaksha), each with their one thousand attendants, Padmaka Kumbhanda Mahasenapati (Lotus Kumbhanda Great General) with his five hundred attendants, and Varuni Maha Devi (Varuni Great Devi) with her five thousand attendants, saying, 'You all together protect the country of Maharatha.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Shuruna to Sahasrakanaka Deva (Thousand-Gold Deva) with his one thousand attendants, Subahu Gandharva (Good-Arm Gandharva) with his one thousand attendants, Shveta Kinnara (White Kinnara) with his five hundred attendants, Lokavada Yaksha (World-Speech Yaksha) with his one thousand attendants, Mahadhana Kumbhanda (Great-Wealth Kumbhanda) with his five hundred attendants, Durbhaga Devi (Misfortune Devi) and Maniphala Devi (Jewel-Fruit Devi), each with their five hundred attendants, saying, 'You all together protect the country of Shuruna.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!'

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爾時，世尊以摩尼讇鞞國付囑華音天子五百眷屬、那羅延乾闥婆二百眷屬、摩醯首羅華緊那羅三百眷屬、團眼夜叉五百眷屬、波羅奈子阿修羅百眷屬、赤目鳩槃茶百眷屬、雪王天女百眷屬：「汝等共護摩尼讇(市瞻反)鞞國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以波吒羅弗國付囑娑羅流支天子千眷屬、人華乾闥婆五百眷屬、摩尼瞿沙緊那羅三百眷屬、聲佉流支夜叉五百眷屬、娑羅地阿修羅五百眷屬、尸利瞿沙龍八百眷屬、浮流尼鳩槃茶百眷屬、毗樓池天女五百眷屬：「汝等共護波吒羅弗國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」(次鴦伽國下)

爾時，世尊以乾陀羅國付囑火布天子三千眷屬、喜歌乾闥婆千眷屬、大勝緊那羅五百眷屬、師子發夜叉五百眷屬、伊羅缽龍王千眷屬、賢力龍王千眷屬、精氣主阿修羅五百眷屬、猿猴聲鳩槃茶百眷屬、摩尼天女頻頭天女各千眷屬：「汝等共護乾陀羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以阿槃提國付囑師子愛天子五千眷屬、摩羅曼多乾闥婆二千眷屬、勝目緊那羅百眷屬、蘇摩夜叉地行夜叉各千眷屬、冰加羅阿修羅三千眷屬、婆私陀荼龍千眷屬、軍那羅叉鳩槃茶百眷屬、憂波羅天女流泉天女各二千眷屬

【現代漢語翻譯】 現代漢語譯本：

當時，世尊將摩尼讇鞞國（Manicandravati，地名）託付給華音天子（Pushpaketu）及其五百眷屬、那羅延乾闥婆（Narayana Gandharva）及其二百眷屬、摩醯首羅華緊那羅（Maheshvara Pushpa Kinnara）及其三百眷屬、團眼夜叉（Pindola Yaksha）及其五百眷屬、波羅奈子阿修羅（Varanasi Asura）及其百眷屬、赤目鳩槃茶（Rakta-aksha Kumbhanda）及其百眷屬、雪王天女（Himavat Devi）及其百眷屬：『你們共同守護摩尼讇鞞國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將波吒羅弗國（Pataliputra，地名）託付給娑羅流支天子（Sararuchi）及其千眷屬、人華乾闥婆（Manushya Pushpa Gandharva）及其五百眷屬、摩尼瞿沙緊那羅（Manighosha Kinnara）及其三百眷屬、聲佉流支夜叉（Shankharuchi Yaksha）及其五百眷屬、娑羅地阿修羅（Saradhi Asura）及其五百眷屬、尸利瞿沙龍（Shri Ghosha Naga）及其八百眷屬、浮流尼鳩槃茶（Phullani Kumbhanda）及其百眷屬、毗樓池天女（Virochana Devi）及其五百眷屬：『你們共同守護波吒羅弗國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將乾陀羅國（Gandhara，地名）託付給火布天子（Agnivastra）及其三千眷屬、喜歌乾闥婆（Hrishita Gana Gandharva）及其千眷屬、大勝緊那羅（Mahavijaya Kinnara）及其五百眷屬、師子發夜叉（Simha Kesha Yaksha）及其五百眷屬、伊羅缽龍王（Airavata Naga Raja）及其千眷屬、賢力龍王（Bhadra Bala Naga Raja）及其千眷屬、精氣主阿修羅（Tejasvi Asura）及其五百眷屬、猿猴聲鳩槃茶（Markata Shabda Kumbhanda）及其百眷屬、摩尼天女（Mani Devi）和頻頭天女（Bindu Devi）各及其千眷屬：『你們共同守護乾陀羅國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將阿槃提國（Avanti，地名）託付給師子愛天子（Simha Priya）及其五千眷屬、摩羅曼多乾闥婆（Mala Manta Gandharva）及其二千眷屬、勝目緊那羅（Vijaya Netra Kinnara）及其百眷屬、蘇摩夜叉（Soma Yaksha）和地行夜叉（Bhumi Chara Yaksha）各及其千眷屬、冰加羅阿修羅（Pingala Asura）及其三千眷屬、婆私陀荼龍（Vasudatta Naga）及其千眷屬、軍那羅叉鳩槃茶（Kundala Raksha Kumbhanda）及其百眷屬、憂波羅天女（Utpala Devi）和流泉天女（Prasravana Devi）各及其二千眷屬

【English Translation】 English version:

At that time, the World Honored One entrusted the country of Manicandravati to the Deva Pushpaketu (Flower Banner) with his five hundred attendants, Narayana Gandharva with his two hundred attendants, Maheshvara Pushpa Kinnara with his three hundred attendants, Pindola Yaksha with his five hundred attendants, Varanasi Asura with his one hundred attendants, Rakta-aksha Kumbhanda with his one hundred attendants, and Himavat Devi with her one hundred attendants, saying: 『You all together protect the country of Manicandravati.』 Thereupon, the Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One entrusted the country of Pataliputra to the Deva Sararuchi (Essence of Flow) with his one thousand attendants, Manushya Pushpa Gandharva with his five hundred attendants, Manighosha Kinnara with his three hundred attendants, Shankharuchi Yaksha with his five hundred attendants, Saradhi Asura with his five hundred attendants, Shri Ghosha Naga with his eight hundred attendants, Phullani Kumbhanda with his one hundred attendants, and Virochana Devi with her five hundred attendants, saying: 『You all together protect the country of Pataliputra.』 Thereupon, the Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One entrusted the country of Gandhara to the Deva Agnivastra (Fire Cloth) with his three thousand attendants, Hrishita Gana Gandharva with his one thousand attendants, Mahavijaya Kinnara with his five hundred attendants, Simha Kesha Yaksha with his five hundred attendants, Airavata Naga Raja with his one thousand attendants, Bhadra Bala Naga Raja with his one thousand attendants, Tejasvi Asura with his five hundred attendants, Markata Shabda Kumbhanda with his one hundred attendants, and Mani Devi and Bindu Devi each with their one thousand attendants, saying: 『You all together protect the country of Gandhara.』 Thereupon, the Buddha and the assembly all praised, saying: 『Excellent, excellent!』 At that time, the World Honored One entrusted the country of Avanti to the Deva Simha Priya (Lion's Love) with his five thousand attendants, Mala Manta Gandharva with his two thousand attendants, Vijaya Netra Kinnara with his one hundred attendants, Soma Yaksha and Bhumi Chara Yaksha each with their one thousand attendants, Pingala Asura with his three thousand attendants, Vasudatta Naga with his one thousand attendants, Kundala Raksha Kumbhanda with his one hundred attendants, and Utpala Devi and Prasravana Devi each with their two thousand attendants

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：「汝等共護阿槃提國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以婆樓拿跋帝國付囑雞娑利天子千眷屬、眾彩乾闥婆五百眷屬、博叉流支緊那羅二百眷屬、迦茶龍王憂波迦荼龍王各二千眷屬、毗摩阿修羅百眷屬、月焱鳩槃茶三百眷屬、自護天女摩尼頻頭天女各千眷屬：「汝等共護婆樓拿跋帝國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以帝跋尼國付囑師子齒天子五千眷屬、薩陀曼多乾闥婆五百眷屬、牟尼薩羅緊那羅百眷屬、摩尼賢夜叉滿賢夜叉各二千五百眷屬、鐵耳阿修羅五百眷屬、阿槃多鳩槃茶百眷屬、薩市尼天女般支天女各千眷屬：「汝等共護帝跋尼國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以瞻波國付囑香雲天子並諸天仙一千眷屬、德鬘乾闥婆二百眷屬、求籌遮緊那羅百眷屬、堅毛夜叉五千眷屬、迦那迦阿修羅百眷屬、善現鳩槃茶近現鳩槃茶各五萬眷屬、什目天女五百眷屬：「汝等共護瞻波國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以悉都那國付囑赤雲天子千眷屬、沾浮樓乾闥婆五百眷屬、摩尼遮婆緊那羅百眷屬、難勝夜叉千眷屬、泥荼鳩支阿修羅五百眷屬、鞞㝹迦鳩槃茶百眷屬、靜默天女善目天女各一千

【現代漢語翻譯】 現代漢語譯本：'你們共同守護阿槃提國。' 乃至佛陀及大眾都讚歎說：'善哉，善哉！' 這時，世尊將婆樓拿跋帝國囑託給雞娑利天子（天神名）及其一千眷屬、眾彩乾闥婆（天樂神）及其五百眷屬、博叉流支緊那羅（天歌神）及其二百眷屬、迦茶龍王（龍王名）和憂波迦荼龍王（龍王名）各自的二千眷屬、毗摩阿修羅（阿修羅名）及其一百眷屬、月焱鳩槃茶（夜叉名）及其三百眷屬、自護天女（天女名）和摩尼頻頭天女（天女名）各自的一千眷屬：'你們共同守護婆樓拿跋帝國。' 乃至佛陀及大眾都讚歎說：'善哉，善哉！' 這時，世尊將帝跋尼國囑託給師子齒天子（天神名）及其五千眷屬、薩陀曼多乾闥婆（天樂神）及其五百眷屬、牟尼薩羅緊那羅（天歌神）及其一百眷屬、摩尼賢夜叉（夜叉名）和滿賢夜叉（夜叉名）各自的二千五百眷屬、鐵耳阿修羅（阿修羅名）及其五百眷屬、阿槃多鳩槃茶（夜叉名）及其一百眷屬、薩市尼天女（天女名）和般支天女（天女名）各自的一千眷屬：'你們共同守護帝跋尼國。' 乃至佛陀及大眾都讚歎說：'善哉，善哉！' 這時，世尊將瞻波國囑託給香雲天子（天神名）及其諸天仙一千眷屬、德鬘乾闥婆（天樂神）及其二百眷屬、求籌遮緊那羅（天歌神）及其一百眷屬、堅毛夜叉（夜叉名）及其五千眷屬、迦那迦阿修羅（阿修羅名）及其一百眷屬、善現鳩槃茶（夜叉名）和近現鳩槃茶（夜叉名）各自的五萬眷屬、什目天女（天女名）及其五百眷屬：'你們共同守護瞻波國。' 乃至佛陀及大眾都讚歎說：'善哉，善哉！' 這時，世尊將悉都那國囑託給赤雲天子（天神名）及其一千眷屬、沾浮樓乾闥婆（天樂神）及其五百眷屬、摩尼遮婆緊那羅（天歌神）及其一百眷屬、難勝夜叉（夜叉名）及其一千眷屬、泥荼鳩支阿修羅（阿修羅名）及其五百眷屬、鞞㝹迦鳩槃茶（夜叉名）及其一百眷屬、靜默天女（天女名）和善目天女（天女名）各自的一千眷屬：

【English Translation】 English version: 'You all together protect the Avanti country.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Varunabhadra kingdom to the Kesarī deva (name of a deity) and his one thousand retinue, the various-colored Gandharvas (celestial musicians) and their five hundred retinue, the Bokṣa-rucira Kinnaras (celestial singers) and their two hundred retinue, the Kacha Dragon King (name of a dragon king) and the Upakacha Dragon King (name of a dragon king), each with their two thousand retinue, the Vima Asura (name of an Asura) and his one hundred retinue, the Chandra-jyoti Kumbhanda (name of a Yaksha) and his three hundred retinue, the Self-protecting goddess (name of a goddess) and the Mani-pindu goddess (name of a goddess), each with their one thousand retinue: 'You all together protect the Varunabhadra kingdom.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Devabani kingdom to the Simha-danta deva (name of a deity) and his five thousand retinue, the Satamanta Gandharvas (celestial musicians) and their five hundred retinue, the Muni-sara Kinnaras (celestial singers) and their one hundred retinue, the Mani-bhadra Yaksha (name of a Yaksha) and the Purna-bhadra Yaksha (name of a Yaksha), each with their two thousand five hundred retinue, the Iron-ear Asura (name of an Asura) and his five hundred retinue, the Apanta Kumbhanda (name of a Yaksha) and his one hundred retinue, the Sāśinī goddess (name of a goddess) and the Panji goddess (name of a goddess), each with their one thousand retinue: 'You all together protect the Devabani kingdom.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Champa kingdom to the Fragrant Cloud deva (name of a deity) and his celestial immortals with one thousand retinue, the Deva-mala Gandharvas (celestial musicians) and their two hundred retinue, the Praying-for-wisdom Kinnaras (celestial singers) and their one hundred retinue, the Firm-hair Yaksha (name of a Yaksha) and his five thousand retinue, the Kanaka Asura (name of an Asura) and his one hundred retinue, the Well-appearing Kumbhanda (name of a Yaksha) and the Near-appearing Kumbhanda (name of a Yaksha), each with their fifty thousand retinue, the Shimu goddess (name of a goddess) and her five hundred retinue: 'You all together protect the Champa kingdom.' And then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Situna kingdom to the Red Cloud deva (name of a deity) and his one thousand retinue, the Jambū-loka Gandharvas (celestial musicians) and their five hundred retinue, the Mani-chava Kinnaras (celestial singers) and their one hundred retinue, the Difficult-to-conquer Yaksha (name of a Yaksha) and his one thousand retinue, the Nida-kuchi Asura (name of an Asura) and his five hundred retinue, the Bhinuka Kumbhanda (name of a Yaksha) and his one hundred retinue, the Silent goddess (name of a goddess) and the Good-eye goddess (name of a goddess), each with their one thousand retinue:

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五百眷屬：「汝等共護悉都那國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以西地國付囑山眼天子二百眷屬、法喜乾闥婆百眷屬、藪支羅婆緊那羅百眷屬、大身夜叉千眷屬、執刀阿修羅百眷屬、止流鳩槃茶三百眷屬、金光天女黑光天女各二千五百眷屬：「汝等共護西地國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以富樓沙富羅國付囑阿羅脯斯天子千眷屬、難提乾闥婆百眷屬、凈眾緊那羅百眷屬、摩尼華夜叉千眷屬、迦荼龍王阿婆羅羅龍王各二千五百眷屬、大怖伽樓羅百眷屬、訖多孫地阿修羅五百眷屬、燒竹鳩槃茶五百眷屬、多盧斯天女三目天女各五百眷屬：「汝等共護富樓沙富羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以烏場國土付囑習音天子五百眷屬、華光乾闥婆三百眷屬、善怖緊那羅百眷屬、迦羅婆提夜叉五百眷屬、郎浮羅龍三百眷屬、遮曼池阿修羅百眷屬、曼陀果鳩槃荼百眷屬、呵梨帝天女染賢天女各五百眷屬：「汝等共護烏場國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以寄薩離國付囑黑色天子千眷屬、金色乾闥婆百眷屬、跋那牟至緊那羅八十眷屬、散發夜叉五百眷屬、力天龍王百眷屬、那佉遮利阿修

【現代漢語翻譯】 現代漢語譯本 五百眷屬說：『你們共同守護悉都那國（Siddhartha）。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 當時，世尊將西地國（Xi Di Guo）託付給山眼天子（Shan Yan Tian Zi）及其二百眷屬、法喜乾闥婆（Fa Xi Qian Ta Po）及其一百眷屬、藪支羅婆緊那羅（Sou Zhi Luo Po Jin Na Luo）及其一百眷屬、大身夜叉（Da Shen Ye Cha）及其一千眷屬、執刀阿修羅（Zhi Dao A Xiu Luo）及其一百眷屬、止流鳩槃茶（Zhi Liu Jiu Pan Cha）及其三百眷屬、金光天女（Jin Guang Tian Nv）和黑光天女（Hei Guang Tian Nv）各及其二千五百眷屬：『你們共同守護西地國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 當時，世尊將富樓沙富羅國（Fu Lou Sha Fu Luo Guo）託付給阿羅脯斯天子（A Luo Pu Si Tian Zi）及其一千眷屬、難提乾闥婆（Nan Ti Qian Ta Po）及其一百眷屬、凈眾緊那羅（Jing Zhong Jin Na Luo）及其一百眷屬、摩尼華夜叉（Mo Ni Hua Ye Cha）及其一千眷屬、迦荼龍王（Jia Tu Long Wang）和阿婆羅羅龍王（A Po Luo Luo Long Wang）各及其二千五百眷屬、大怖伽樓羅（Da Bu Qie Lou Luo）及其一百眷屬、訖多孫地阿修羅（Qi Duo Sun Di A Xiu Luo）及其五百眷屬、燒竹鳩槃茶（Shao Zhu Jiu Pan Cha）及其五百眷屬、多盧斯天女（Duo Lu Si Tian Nv）和三目天女（San Mu Tian Nv）各及其五百眷屬：『你們共同守護富樓沙富羅國。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 當時，世尊將烏場國土（Wu Chang Guo Tu）託付給習音天子（Xi Yin Tian Zi）及其五百眷屬、華光乾闥婆（Hua Guang Qian Ta Po）及其三百眷屬、善怖緊那羅（Shan Bu Jin Na Luo）及其一百眷屬、迦羅婆提夜叉（Jia Luo Po Ti Ye Cha）及其五百眷屬、郎浮羅龍（Lang Fu Luo Long）及其三百眷屬、遮曼池阿修羅（Zhe Man Chi A Xiu Luo）及其一百眷屬、曼陀果鳩槃荼（Man Tuo Guo Jiu Pan Tu）及其一百眷屬、呵梨帝天女（He Li Di Tian Nv）和染賢天女（Ran Xian Tian Nv）各及其五百眷屬：『你們共同守護烏場國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 當時，世尊將寄薩離國（Ji Sa Li Guo）託付給黑色天子（Hei Se Tian Zi）及其一千眷屬、金色乾闥婆（Jin Se Qian Ta Po）及其一百眷屬、跋那牟至緊那羅（Ba Na Mou Zhi Jin Na Luo）及其八十眷屬、散發夜叉（San Fa Ye Cha）及其五百眷屬、力天龍王（Li Tian Long Wang）及其一百眷屬、那佉遮利阿修

【English Translation】 English version The five hundred dependents said, 'You all together protect the country of Siddha (悉都那國).' Then the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Xi Di (西地國) to the celestial prince Shan Yan (山眼天子) and his two hundred dependents, the Gandharva Fa Xi (法喜乾闥婆) and his one hundred dependents, the Kinnara Sou Zhi Luo Po (藪支羅婆緊那羅) and his one hundred dependents, the Yaksha Da Shen (大身夜叉) and his one thousand dependents, the Asura Zhi Dao (執刀阿修羅) and his one hundred dependents, the Kumbhanda Zhi Liu (止流鳩槃茶) and his three hundred dependents, and the celestial maidens Jin Guang (金光天女) and Hei Guang (黑光天女), each with their two thousand five hundred dependents: 'You all together protect the land of Xi Di.' Then the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Fu Lou Sha Fu Luo (富樓沙富羅國) to the celestial prince A Luo Pu Si (阿羅脯斯天子) and his one thousand dependents, the Gandharva Nan Ti (難提乾闥婆) and his one hundred dependents, the Kinnara Jing Zhong (凈眾緊那羅) and his one hundred dependents, the Yaksha Mo Ni Hua (摩尼華夜叉) and his one thousand dependents, the Dragon Kings Jia Tu (迦荼龍王) and A Po Luo Luo (阿婆羅羅龍王), each with their two thousand five hundred dependents, the Garuda Da Bu (大怖伽樓羅) and his one hundred dependents, the Asura Qi Duo Sun Di (訖多孫地阿修羅) and his five hundred dependents, the Kumbhanda Shao Zhu (燒竹鳩槃茶) and his five hundred dependents, and the celestial maidens Duo Lu Si (多盧斯天女) and San Mu (三目天女), each with their five hundred dependents: 'You all together protect the country of Fu Lou Sha Fu Luo.' Then the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the land of Wu Chang (烏場國土) to the celestial prince Xi Yin (習音天子) and his five hundred dependents, the Gandharva Hua Guang (華光乾闥婆) and his three hundred dependents, the Kinnara Shan Bu (善怖緊那羅) and his one hundred dependents, the Yaksha Jia Luo Po Ti (迦羅婆提夜叉) and his five hundred dependents, the Dragon Lang Fu Luo (郎浮羅龍) and his three hundred dependents, the Asura Zhe Man Chi (遮曼池阿修羅) and his one hundred dependents, the Kumbhanda Man Tuo Guo (曼陀果鳩槃荼) and his one hundred dependents, and the celestial maidens He Li Di (呵梨帝天女) and Ran Xian (染賢天女), each with their five hundred dependents: 'You all together protect the land of Wu Chang.' Then the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Ji Sa Li (寄薩離國) to the celestial prince Hei Se (黑色天子) and his one thousand dependents, the Gandharva Jin Se (金色乾闥婆) and his one hundred dependents, the Kinnara Ba Na Mou Zhi (跋那牟至緊那羅) and his eighty dependents, the Yaksha San Fa (散發夜叉) and his five hundred dependents, the Dragon King Li Tian (力天龍王) and his one hundred dependents, the Asura Na Qia Zhe Li (那佉遮利阿修

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羅百眷屬、無垢聲鳩槃茶八十眷屬、勝針天女蝎天女各五百眷屬：「汝等共護寄薩離國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以金性國付囑禪那離沙婆天子五百眷屬、摩那婆乾闥婆百眷屬、善稱緊那羅百眷屬、禪那離沙婆夜叉五百眷屬、寶冠阿修羅百眷屬、香意鳩槃茶八十眷屬：「汝等共護金性國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以摩都羅國付囑歌贊天子百眷屬、五髻乾闥婆五百眷屬、威德緊那羅八十眷屬、堅鉾夜叉五百眷屬、冰伽羅阿修羅五百眷屬、賢目鳩槃茶百眷屬、沾浮樓天女五百眷屬：「汝等共護摩都羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以藪離迦國付囑財目天子千眷屬、善頂乾闥婆百眷屬、賒摩鳩斯緊那羅五百眷屬、堅固夜叉五百眷屬、耶婆那夜叉千眷屬、無畏緊那羅百眷屬、跋羅頭婆阇夜叉五百眷屬、啖婆何利阿修羅八百眷屬、瞿伽叉鳩槃茶三百眷屬、啖婆何利羅剎五百眷屬、釋迦羅剎五百眷屬：「汝等共護藪離迦國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以般遮囊伽羅國付囑婆婆叉天子千眷屬、月光乾闥婆百眷屬、圍目夜叉千眷屬、大云阿修羅五百眷屬、訶奴阇鳩槃茶百眷屬、

【現代漢語翻譯】 現代漢語譯本 羅百（羅剎神）眷屬、無垢聲鳩槃茶（一種鬼神）八十眷屬、勝針天女（天界女神）蝎天女（天界女神）各五百眷屬：『你們共同守護寄薩離國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將金性國付囑給禪那離沙婆（天神）天子五百眷屬、摩那婆（人）乾闥婆（天界樂神）百眷屬、善稱緊那羅（天界樂神）百眷屬、禪那離沙婆夜叉（鬼神）五百眷屬、寶冠阿修羅（一種神）百眷屬、香意鳩槃茶（一種鬼神）八十眷屬：『你們共同守護金性國土。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將摩都羅國付囑給歌贊天子百眷屬、五髻乾闥婆（天界樂神）五百眷屬、威德緊那羅（天界樂神）八十眷屬、堅鉾夜叉（鬼神）五百眷屬、冰伽羅阿修羅（一種神）五百眷屬、賢目鳩槃茶（一種鬼神）百眷屬、沾浮樓天女（天界女神）五百眷屬：『你們共同守護摩都羅國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將藪離迦國付囑給財目天子千眷屬、善頂乾闥婆（天界樂神）百眷屬、賒摩鳩斯緊那羅（天界樂神）五百眷屬、堅固夜叉（鬼神）五百眷屬、耶婆那夜叉（鬼神）千眷屬、無畏緊那羅（天界樂神）百眷屬、跋羅頭婆阇夜叉（鬼神）五百眷屬、啖婆何利阿修羅（一種神）八百眷屬、瞿伽叉鳩槃茶（一種鬼神）三百眷屬、啖婆何利羅剎（鬼神）五百眷屬、釋迦羅剎（鬼神）五百眷屬：『你們共同守護藪離迦國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將般遮囊伽羅國付囑給婆婆叉天子千眷屬、月光乾闥婆（天界樂神）百眷屬、圍目夜叉（鬼神）千眷屬、大云阿修羅（一種神）五百眷屬、訶奴阇鳩槃茶（一種鬼神）百眷屬

【English Translation】 English version The retinue of Raksasa (a type of demon) with a hundred members, the retinue of Vimala-ghosa Kumbhanda (a type of demon) with eighty members, and the retinue of each of the goddesses, Vijaya-suchi and Vrischika, with five hundred members: 'You all together protect the country of Jitasali.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Kanaka-rupa to the prince of Chanali-sabhava (a type of god) with a retinue of five hundred, the Gandharva (a type of celestial musician) Manava (a type of human) with a retinue of one hundred, the Kinnara (a type of celestial musician) Sucara with a retinue of one hundred, the Yaksha (a type of demon) Chanali-sabhava with a retinue of five hundred, the Asura (a type of demigod) Ratna-mukuta with a retinue of one hundred, and the Kumbhanda (a type of demon) Sugandha-mati with a retinue of eighty: 'You all together protect the country of Kanaka-rupa.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Madhura to the prince of Gitasamstuta with a retinue of one hundred, the Gandharva (a type of celestial musician) Pancha-chuda with a retinue of five hundred, the Kinnara (a type of celestial musician) Virya-tejas with a retinue of eighty, the Yaksha (a type of demon) Drdha-sula with a retinue of five hundred, the Asura (a type of demigod) Pingala with a retinue of five hundred, the Kumbhanda (a type of demon) Subhadra-netra with a retinue of one hundred, and the goddess Jambudvipa with a retinue of five hundred: 'You all together protect the country of Madhura.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Sravasti to the prince of Dhana-netra with a retinue of one thousand, the Gandharva (a type of celestial musician) Su-sirsha with a retinue of one hundred, the Kinnara (a type of celestial musician) Syama-kusuma with a retinue of five hundred, the Yaksha (a type of demon) Drdha with a retinue of five hundred, the Yaksha (a type of demon) Yavanas with a retinue of one thousand, the Kinnara (a type of celestial musician) Abhaya with a retinue of one hundred, the Yaksha (a type of demon) Bharadvaja with a retinue of five hundred, the Asura (a type of demigod) Bhakshya-harin with a retinue of eight hundred, the Kumbhanda (a type of demon) Gogra-kaksha with a retinue of three hundred, the Rakshasa (a type of demon) Bhakshya-harin with a retinue of five hundred, and the Rakshasa (a type of demon) Sakya with a retinue of five hundred: 'You all together protect the country of Sravasti.' Then the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Panchala-nagara to the prince of Bhava-bhaksha with a retinue of one thousand, the Gandharva (a type of celestial musician) Chandra-prabha with a retinue of one hundred, the Yaksha (a type of demon) Parivrita-netra with a retinue of one thousand, the Asura (a type of demigod) Maha-megha with a retinue of five hundred, and the Kumbhanda (a type of demon) Hanuja with a retinue of one hundred

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摩尼枳薩梨天女五百眷屬、多摩羅婆利天女千眷屬：「汝等共護般遮囊伽羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以波斯國付囑檀㝹師天子五千眷屬、拘毗羅乾闥婆三千眷屬、梨鞞摩師緊那羅千眷屬、住勇夜叉五百眷屬、那摩羅王夜叉五百眷屬、庵羅提他乾闥婆千眷屬、伊沙那時緊那羅千眷屬、竭娑拘支鳩槃茶四千眷屬、那羅斯羅剎五千眷屬、呵梨達羅剎二千眷屬：「汝等共護波斯國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以敕勤國土付囑佉樓那天子千眷屬、妙好乾闥婆五百眷屬、帝利迦緊那羅五百眷屬、三缽夜叉二萬眷屬、怖畏夜叉十千眷屬、休流歇龍千眷屬、金耳阿修羅千眷屬、善林樹鳩槃茶千眷屬、金枳(金支反)薩羅羅剎五千眷屬：「汝等共護敕勤國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以叵耶那國付囑海怖天子千眷屬、那茶浮乾闥婆百眷屬、馬目緊那羅百眷屬、華齒夜叉二千眷屬、大齒夜叉千眷屬、憂波羅耳龍五百眷屬、動手阿修羅百眷屬、解脫鳩槃茶百眷屬、質摩只薩梨羅剎女五百眷屬、黑闇羅剎護門羅剎各二千五百眷屬、月光羅剎千眷屬：「汝等共護叵耶那國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

【現代漢語翻譯】 現代漢語譯本 摩尼枳薩梨天女（Mani-kusalī，意為『寶髻』）帶領五百眷屬，多摩羅婆利天女（Tamarā-vabhāri，意為『多摩羅樹的守護者』）帶領一千眷屬：『你們共同守護般遮囊伽羅國（Pañca-nagara，意為『五城之國』）。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 那時，世尊將波斯國（Parsa，古波斯）託付給檀㝹師天子（Dhanu-dhara，意為『持弓者』）帶領五千眷屬，拘毗羅乾闥婆（Kubera-gandharva，意為『俱毗羅的樂神』）帶領三千眷屬，梨鞞摩師緊那羅（Ribhi-masi-kinnara，意為『梨鞞摩的緊那羅』）帶領一千眷屬，住勇夜叉（Sthira-vira-yaksha，意為『堅固勇猛的夜叉』）帶領五百眷屬，那摩羅王夜叉（Namala-raja-yaksha，意為『那摩羅王夜叉』）帶領五百眷屬，庵羅提他乾闥婆（Amra-titha-gandharva，意為『庵羅提他的樂神』）帶領一千眷屬，伊沙那時緊那羅（Isana-kinnara，意為『伊沙那的緊那羅』）帶領一千眷屬，竭娑拘支鳩槃茶（Kesa-kuchi-kumbhanda，意為『頭髮蓬亂的鳩槃茶』）帶領四千眷屬，那羅斯羅剎（Nara-sura-rakshasa，意為『人面羅剎』）帶領五千眷屬，呵梨達羅剎（Harita-rakshasa，意為『綠色羅剎』）帶領二千眷屬：『你們共同守護波斯國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 那時，世尊將敕勤國土（Chikana，地名）託付給佉樓那天子（Kharu-deva，意為『粗暴的天神』）帶領一千眷屬，妙好乾闥婆（Subhadra-gandharva，意為『美好的樂神』）帶領五百眷屬，帝利迦緊那羅（Tilika-kinnara，意為『帝利迦的緊那羅』）帶領五百眷屬，三缽夜叉（Samba-yaksha，意為『三缽夜叉』）帶領二萬眷屬，怖畏夜叉（Bhima-yaksha，意為『恐怖的夜叉』）帶領一萬眷屬，休流歇龍（Huli-shesha-naga，意為『休流歇龍』）帶領一千眷屬，金耳阿修羅（Karna-suvarna-asura，意為『金耳阿修羅』）帶領一千眷屬，善林樹鳩槃茶（Subhadra-vana-kumbhanda，意為『善林樹鳩槃茶』）帶領一千眷屬，金枳薩羅羅剎（Kinki-sara-rakshasa，意為『金枳薩羅羅剎』）帶領五千眷屬：『你們共同守護敕勤國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 那時，世尊將叵耶那國（Poyana，地名）託付給海怖天子（Samudra-bhaya-deva，意為『海怖天神』）帶領一千眷屬，那茶浮乾闥婆（Nata-bhu-gandharva，意為『那茶浮的樂神』）帶領一百眷屬，馬目緊那羅（Asva-mukha-kinnara，意為『馬面緊那羅』）帶領一百眷屬，華齒夜叉（Pushpa-danta-yaksha，意為『花齒夜叉』）帶領二千眷屬，大齒夜叉（Maha-danta-yaksha，意為『大齒夜叉』）帶領一千眷屬，憂波羅耳龍（Utpala-karna-naga，意為『青蓮耳龍』）帶領五百眷屬，動手阿修羅（Hasta-kara-asura，意為『動手阿修羅』）帶領一百眷屬，解脫鳩槃茶（Moksha-kumbhanda，意為『解脫鳩槃茶』）帶領一百眷屬，質摩只薩梨羅剎女（Chima-kusalī-rakshasi，意為『質摩只薩梨羅剎女』）帶領五百眷屬，黑闇羅剎（Andhakara-rakshasa，意為『黑暗羅剎』）和護門羅剎（Dvara-rakshasa，意為『守門羅剎』）各帶領二千五百眷屬，月光羅剎（Chandra-prabha-rakshasa，意為『月光羅剎』）帶領一千眷屬：『你們共同守護叵耶那國。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』

【English Translation】 English version Mani-kusalī (meaning 'Jewel-Crested') heavenly maiden with five hundred attendants, Tamarā-vabhāri (meaning 'Guardian of the Tamarā Tree') heavenly maiden with one thousand attendants: 'You all together protect the country of Pañca-nagara (meaning 'Five-City Country').' Even the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Parsa (ancient Persia) to Dhanu-dhara (meaning 'Bow-Holder') heavenly prince with five thousand attendants, Kubera-gandharva (meaning 'Kubera's Musician') with three thousand attendants, Ribhi-masi-kinnara (meaning 'Ribhi-masi's Kinnara') with one thousand attendants, Sthira-vira-yaksha (meaning 'Steadfast and Brave Yaksha') with five hundred attendants, Namala-raja-yaksha (meaning 'King Namala Yaksha') with five hundred attendants, Amra-titha-gandharva (meaning 'Amra-titha's Musician') with one thousand attendants, Isana-kinnara (meaning 'Isana's Kinnara') with one thousand attendants, Kesa-kuchi-kumbhanda (meaning 'Disheveled-Hair Kumbhanda') with four thousand attendants, Nara-sura-rakshasa (meaning 'Human-Faced Rakshasa') with five thousand attendants, Harita-rakshasa (meaning 'Green Rakshasa') with two thousand attendants: 'You all together protect the land of Parsa.' Even the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Chikana (a place name) to Kharu-deva (meaning 'Rough God') heavenly prince with one thousand attendants, Subhadra-gandharva (meaning 'Auspicious Musician') with five hundred attendants, Tilika-kinnara (meaning 'Tilika's Kinnara') with five hundred attendants, Samba-yaksha (meaning 'Samba Yaksha') with twenty thousand attendants, Bhima-yaksha (meaning 'Terrifying Yaksha') with ten thousand attendants, Huli-shesha-naga (meaning 'Huli-shesha Dragon') with one thousand attendants, Karna-suvarna-asura (meaning 'Golden-Eared Asura') with one thousand attendants, Subhadra-vana-kumbhanda (meaning 'Auspicious Forest Kumbhanda') with one thousand attendants, Kinki-sara-rakshasa (meaning 'Kinki-sara Rakshasa') with five thousand attendants: 'You all together protect the land of Chikana.' Even the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Poyana (a place name) to Samudra-bhaya-deva (meaning 'Ocean-Fear God') heavenly prince with one thousand attendants, Nata-bhu-gandharva (meaning 'Nata-bhu's Musician') with one hundred attendants, Asva-mukha-kinnara (meaning 'Horse-Faced Kinnara') with one hundred attendants, Pushpa-danta-yaksha (meaning 'Flower-Toothed Yaksha') with two thousand attendants, Maha-danta-yaksha (meaning 'Great-Toothed Yaksha') with one thousand attendants, Utpala-karna-naga (meaning 'Blue Lotus-Eared Dragon') with five hundred attendants, Hasta-kara-asura (meaning 'Hand-Doing Asura') with one hundred attendants, Moksha-kumbhanda (meaning 'Liberation Kumbhanda') with one hundred attendants, Chima-kusalī-rakshasi (meaning 'Chima-kusalī Rakshasi') with five hundred attendants, Andhakara-rakshasa (meaning 'Darkness Rakshasa') and Dvara-rakshasa (meaning 'Gate-Guardian Rakshasa') each with two thousand five hundred attendants, Chandra-prabha-rakshasa (meaning 'Moonlight Rakshasa') with one thousand attendants: 'You all together protect the country of Poyana.' Even the Buddha and the assembly all praised, saying: 'Excellent, excellent!'

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爾時世尊以尸利耶摩國付囑黑髮天子百眷屬、金臂乾闥婆八十眷屬、風響緊那羅百眷屬、阿樓那夜叉千眷屬、八發夜叉千眷屬、上踴龍王百眷屬、快作阿修羅百眷屬、香筒鳩槃荼五百眷屬、黑澤天女五百眷屬：「汝等共護尸利耶摩國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以跋離迦國付囑赤銅色天子八百眷屬、媚眼乾闥婆百眷屬、針黑緊那羅百眷屬、牟耳夜叉五千眷屬、黟羅羯那龍百眷屬、息牛阿修羅百眷屬、阿毗拏薩利鳩槃茶五百眷屬、長苗天女妙勝天女各五百眷屬：「汝等共護跋離迦國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以罽賓那國付囑怖黑天子五十眷屬、五音乾闥婆千眷屬、水性緊那羅五百眷屬、廣執夜叉三萬眷屬、長生夜叉流雲解脫夜叉各二千五百眷屬、睺羅荼龍十千眷屬、鬱金阿修羅千眷屬、陀樓跋尼鳩槃茶五百眷屬、正辯天女千眷屬、園林羅剎女十千眷屬：「汝等共護罽賓那國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以憂羅賒國付囑那羅摩乾闥婆百眷屬、五怖夜叉二千眷屬、尸利沙夜叉千眷屬：「汝等共護憂羅賒國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以佉羅婆羅國付囑時蘭那乾闥婆百

【現代漢語翻譯】 現代漢語譯本：

當時，世尊將尸利耶摩國（Śrīyema，地名）託付給黑髮天子（黑髮天神）及其一百眷屬、金臂乾闥婆（Gandharva，天神，樂神）及其八十眷屬、風響緊那羅（Kinnara，天神，歌神）及其一百眷屬、阿樓那夜叉（Yakṣa，夜叉，守護神）及其一千眷屬、八發夜叉及其一千眷屬、上踴龍王（Nāga，龍神）及其一百眷屬、快作阿修羅（Asura，非天，好戰神）及其一百眷屬、香筒鳩槃荼（Kumbhāṇḍa，鳩槃荼，守宮神）及其五百眷屬、黑澤天女及其五百眷屬：『你們共同守護尸利耶摩國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將跋離迦國（Bāhlika，地名）託付給赤銅色天子（赤銅色天神）及其八百眷屬、媚眼乾闥婆及其一百眷屬、針黑緊那羅及其一百眷屬、牟耳夜叉及其五千眷屬、黟羅羯那龍及其一百眷屬、息牛阿修羅及其一百眷屬、阿毗拏薩利鳩槃茶及其五百眷屬、長苗天女和妙勝天女各及其五百眷屬：『你們共同守護跋離迦國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將罽賓那國（Kapiśa，地名）託付給怖黑天子（怖黑天神）及其五十眷屬、五音乾闥婆及其一千眷屬、水性緊那羅及其五百眷屬、廣執夜叉及其三萬眷屬、長生夜叉和流雲解脫夜叉各及其二千五百眷屬、睺羅荼龍及其一萬眷屬、鬱金阿修羅及其一千眷屬、陀樓跋尼鳩槃茶及其五百眷屬、正辯天女及其一千眷屬、園林羅剎女（Rākṣasī，羅剎女，食人女鬼）及其一萬眷屬：『你們共同守護罽賓那國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將憂羅賒國（Uraśā，地名）託付給那羅摩乾闥婆及其一百眷屬、五怖夜叉及其二千眷屬、尸利沙夜叉及其一千眷屬：『你們共同守護憂羅賒國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 當時，世尊將佉羅婆羅國（Kharabhara，地名）託付給時蘭那乾闥婆及其一百眷屬、

【English Translation】 English version:

At that time, the World Honored One entrusted the country of Śrīyema to the Black-Haired Deva (black-haired deity) and his one hundred attendants, the Golden-Armed Gandharva (a celestial musician) and his eighty attendants, the Wind-Sound Kinnara (a celestial musician) and his one hundred attendants, the Aruna Yaksha (a guardian spirit) and his one thousand attendants, the Eight-Haired Yaksha and his one thousand attendants, the Upward-Leaping Dragon King (a dragon deity) and his one hundred attendants, the Quick-Acting Asura (a demigod) and his one hundred attendants, the Fragrant-Vessel Kumbhāṇḍa (a dwarf demon) and his five hundred attendants, and the Black-Lake Goddess and her five hundred attendants, saying, 'You all together shall protect the country of Śrīyema.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Bāhlika to the Copper-Colored Deva (copper-colored deity) and his eight hundred attendants, the Alluring-Eyed Gandharva and his one hundred attendants, the Needle-Black Kinnara and his one hundred attendants, the Mu-Ear Yaksha and his five thousand attendants, the Yira-Karana Dragon and his one hundred attendants, the Resting-Ox Asura and his one hundred attendants, the Abhinna-Sari Kumbhāṇḍa and his five hundred attendants, and the Long-Sprout Goddess and the Wonderfully-Victorious Goddess, each with their five hundred attendants, saying, 'You all together shall protect the country of Bāhlika.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Kapiśa to the Fearful-Black Deva (fearful-black deity) and his fifty attendants, the Five-Sound Gandharva and his one thousand attendants, the Water-Nature Kinnara and his five hundred attendants, the Broad-Grasping Yaksha and his thirty thousand attendants, the Long-Life Yaksha and the Cloud-Releasing Yaksha, each with their two thousand five hundred attendants, the Hūlaḍa Dragon and his ten thousand attendants, the Turmeric Asura and his one thousand attendants, the Dharu-Bani Kumbhāṇḍa and his five hundred attendants, the Right-Speech Goddess and her one thousand attendants, and the Garden Rākṣasī (a female demon) and her ten thousand attendants, saying, 'You all together shall protect the country of Kapiśa.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Uraśā to the Narama Gandharva and his one hundred attendants, the Five-Fear Yaksha and his two thousand attendants, and the Śirīṣa Yaksha and his one thousand attendants, saying, 'You all together shall protect the country of Uraśā.' Thereupon, the Buddha and the assembly all praised, saying, 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Kharabhara to the Shilan-na Gandharva and his one hundred attendants,

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眷屬、華寶夜叉千眷屬、善樂目龍千眷屬、怖人鳩槃茶五百眷屬、順欲天女百眷屬；「汝等共護佉羅婆羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以阿疏居迦國付囑牟尼佉利夜叉二千眷屬、好施羅剎千眷屬、婆稚龍五百眷屬、止云鳩槃荼百眷屬、呵梨帝羅剎女千眷屬：「汝等共護阿疏居迦國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以達羅陀國付囑鞞婆達利乾闥婆百眷屬、道路夜叉黃頭夜叉勇健夜叉各千眷屬、跋陀龍王二千眷屬、孔雀毛龍王百眷屬、生解天女毛羅阇利天女各二百五十眷屬：「汝等共護達羅陀國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以弗梨沙國付囑奪意夜叉戒賢夜叉各五百眷屬、云腹龍王三百眷屬、離惡鳩槃茶八十眷屬、搔跋質羅天女百眷屬：「汝等共護弗梨沙國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以伽賒國付囑持華乾闥婆摩睺羅伽乾闥婆各千眷屬、金枳(金支反)持夜叉毗持夜叉各二百五十眷屬、光掌龍王勝奪龍王各五百眷屬、阿樓尼天女華目天女各二百五十眷屬：「汝等共護伽賒國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以遮居迦國付囑劍婆羅龍王五百眷

【現代漢語翻譯】 現代漢語譯本：眷屬、華寶夜叉（一種夜叉）及其一千眷屬、善樂目龍（一種龍）及其一千眷屬、怖人鳩槃茶（一種鳩槃茶）及其五百眷屬、順欲天女及其一百眷屬；『你們共同守護佉羅婆羅國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將阿疏居迦國付囑給牟尼佉利夜叉（一種夜叉）及其二千眷屬、好施羅剎（一種羅剎）及其一千眷屬、婆稚龍（一種龍）及其五百眷屬、止云鳩槃荼（一種鳩槃荼）及其一百眷屬、呵梨帝羅剎女（一種羅剎女）及其一千眷屬：『你們共同守護阿疏居迦國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將達羅陀國付囑給鞞婆達利乾闥婆（一種乾闥婆）及其一百眷屬、道路夜叉、黃頭夜叉、勇健夜叉各及其一千眷屬、跋陀龍王（一種龍王）及其二千眷屬、孔雀毛龍王（一種龍王）及其一百眷屬、生解天女、毛羅阇利天女各及其二百五十眷屬：『你們共同守護達羅陀國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將弗梨沙國付囑給奪意夜叉、戒賢夜叉各及其五百眷屬、云腹龍王（一種龍王）及其三百眷屬、離惡鳩槃茶（一種鳩槃茶）及其八十眷屬、搔跋質羅天女及其一百眷屬：『你們共同守護弗梨沙國。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將伽賒國付囑給持華乾闥婆、摩睺羅伽乾闥婆（一種乾闥婆）各及其一千眷屬、金枳持夜叉（一種夜叉）、毗持夜叉（一種夜叉）各及其二百五十眷屬、光掌龍王（一種龍王）、勝奪龍王（一種龍王）各及其五百眷屬、阿樓尼天女、華目天女各及其二百五十眷屬：『你們共同守護伽賒國土。』乃至佛陀及大眾都讚歎說：『善哉，善哉！』 爾時，世尊將遮居迦國付囑給劍婆羅龍王（一種龍王）及其五百眷屬

【English Translation】 English version: Retinue, Hua Bao Yaksha (a type of Yaksha) and his one thousand retinue, Shan Le Mu Dragon (a type of dragon) and his one thousand retinue, Bu Ren Kumbhanda (a type of Kumbhanda) and his five hundred retinue, Shun Yu Heavenly Maiden and her one hundred retinue; 'You all together protect the Khara Bharala country.' Until the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Ashujuka country to Muni Khali Yaksha (a type of Yaksha) and his two thousand retinue, Hao Shi Rakshasa (a type of Rakshasa) and his one thousand retinue, Po Zhi Dragon (a type of dragon) and his five hundred retinue, Zhi Yun Kumbhanda (a type of Kumbhanda) and his one hundred retinue, He Li Di Rakshasi (a type of Rakshasi) and her one thousand retinue: 'You all together protect the Ashujuka country.' Until the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Darada country to Pi Po Da Li Gandharva (a type of Gandharva) and his one hundred retinue, Road Yaksha, Yellow Head Yaksha, Yong Jian Yaksha each with their one thousand retinue, Ba Tuo Dragon King (a type of Dragon King) and his two thousand retinue, Peacock Feather Dragon King (a type of Dragon King) and his one hundred retinue, Sheng Jie Heavenly Maiden, Mao Luo She Li Heavenly Maiden each with their two hundred and fifty retinue: 'You all together protect the Darada country.' Until the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Fulisha country to Duo Yi Yaksha, Jie Xian Yaksha each with their five hundred retinue, Yun Fu Dragon King (a type of Dragon King) and his three hundred retinue, Li E Kumbhanda (a type of Kumbhanda) and his eighty retinue, Sao Ba Zhi Luo Heavenly Maiden and her one hundred retinue: 'You all together protect the Fulisha country.' Until the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Gasha country to Chi Hua Gandharva, Mo Hou Luo Jia Gandharva (a type of Gandharva) each with their one thousand retinue, Jin Zhi Chi Yaksha (a type of Yaksha), Pi Chi Yaksha (a type of Yaksha) each with their two hundred and fifty retinue, Guang Zhang Dragon King (a type of Dragon King), Sheng Duo Dragon King (a type of Dragon King) each with their five hundred retinue, A Lou Ni Heavenly Maiden, Hua Mu Heavenly Maiden each with their two hundred and fifty retinue: 'You all together protect the Gasha country.' Until the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the Chejuka country to Jian Po Luo Dragon King (a type of Dragon King) and his five hundred retinue

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屬、極惡鳩槃茶百眷屬、那朱波毗舍遮百眷屬、星目羅剎女五百眷屬、天鎧餓鬼將二百眷屬、歇惡夜叉三百眷屬：「汝等共護遮居迦國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以簁堤國付囑具足龍王善道龍王各百眷屬、堅目鳩槃茶百眷屬、八毗那耶迦天女一百眷屬、道神天女屍利天女各二百五十眷屬、珂貝天女安住天女各五十眷屬：「汝等共護簁堤國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以沙勒國付囑髮色天子百眷屬、護國乾闥婆百眷屬、佛護夜叉助雹夜叉各五百眷屬、孔雀項龍王百眷屬、山目龍女五百眷屬、訖利波賒鳩槃茶五百眷屬、持德天女龍護天女各二百五十眷屬：「汝等共護沙勒國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以于填國土付囑難勝天子千眷屬、散脂夜叉大將十千眷屬、羖羊腳大夜叉八千眷屬、金華鬘夜叉五百眷屬、熱舍龍王千眷屬、阿那緊首天女十千眷屬、他難阇梨天女五千眷屬：「毗沙門王神力所加，共汝護持于填國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以龜茲國土付囑牟鎧天子千眷屬、黃頭大夜叉千眷屬、厭財羅剎女千眷屬、睺護大夜叉千眷屬、疏齒鳩槃茶千眷屬、尸利遮吒

【現代漢語翻譯】 現代漢語譯本：屬下有極惡鳩槃茶（一種惡鬼）及其一百眷屬，那朱波毗舍遮（一種惡鬼）及其一百眷屬，星目羅剎女（一種女鬼）及其五百眷屬，天鎧餓鬼將及其二百眷屬，歇惡夜叉（一種鬼神）及其三百眷屬：『你們共同守護遮居迦國。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 爾時，世尊將簁堤國託付給具足龍王（龍族之王）和善道龍王（龍族之王），他們各自有一百眷屬，還有堅目鳩槃茶（一種惡鬼）及其一百眷屬，八毗那耶迦天女（一種天女）及其一百眷屬，道神天女和尸利天女（兩種天女）各自有二百五十眷屬，珂貝天女和安住天女（兩種天女）各自有五十眷屬：『你們共同守護簁堤國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 爾時，世尊將沙勒國託付給髮色天子（一種天神）及其一百眷屬，護國乾闥婆（一種天神）及其一百眷屬，佛護夜叉和助雹夜叉（兩種鬼神）各自有五百眷屬，孔雀項龍王（龍族之王）及其一百眷屬，山目龍女（龍族之女）及其五百眷屬，訖利波賒鳩槃茶（一種惡鬼）及其五百眷屬，持德天女和龍護天女（兩種天女）各自有二百五十眷屬：『你們共同守護沙勒國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 爾時，世尊將於填國土託付給難勝天子（一種天神）及其一千眷屬，散脂夜叉大將（一種鬼神）及其一萬眷屬，羖羊腳大夜叉（一種鬼神）及其八千眷屬，金華鬘夜叉（一種鬼神）及其五百眷屬，熱舍龍王（龍族之王）及其一千眷屬，阿那緊首天女（一種天女）及其一萬眷屬，他難阇梨天女（一種天女）及其五千眷屬：『憑藉毗沙門王（四大天王之一）的神力加持，共同守護于填國土。』乃至佛陀和大眾都讚歎說：『善哉，善哉！』 爾時，世尊將龜茲國土託付給牟鎧天子（一種天神）及其一千眷屬，黃頭大夜叉（一種鬼神）及其一千眷屬，厭財羅剎女（一種女鬼）及其一千眷屬，睺護大夜叉（一種鬼神）及其一千眷屬，疏齒鳩槃茶（一種惡鬼）及其一千眷屬，尸利遮吒

【English Translation】 English version: Belonging to them were the extremely evil Kumbhanda (a type of demon) with one hundred attendants, the Najubha Pisacha (a type of demon) with one hundred attendants, the Star-Eyed Rakshasi (a type of female demon) with five hundred attendants, the Heavenly Armor Preta General with two hundred attendants, and the Xie'e Yaksha (a type of spirit) with three hundred attendants: 'You all together protect the country of Zheju Jia.' Then, the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Shidi to the Dragon King of Complete Merit (a king of dragons) and the Dragon King of Good Path (a king of dragons), each with one hundred attendants, as well as the Firm-Eyed Kumbhanda (a type of demon) with one hundred attendants, the Eight Vinayaka Heavenly Maidens (a type of heavenly maiden) with one hundred attendants, the Heavenly Maiden of the Way and the Heavenly Maiden Shili (two types of heavenly maidens), each with two hundred and fifty attendants, and the Heavenly Maiden Kobei and the Heavenly Maiden Anzhu (two types of heavenly maidens), each with fifty attendants: 'You all together protect the land of Shidi.' Then, the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Shale to the Heavenly Prince of Hair Color (a type of heavenly being) with one hundred attendants, the Gandharva of Protecting the Country (a type of heavenly being) with one hundred attendants, the Buddha-Protecting Yaksha and the Hail-Assisting Yaksha (two types of spirits), each with five hundred attendants, the Peacock-Necked Dragon King (a king of dragons) with one hundred attendants, the Mountain-Eyed Dragon Maiden (a daughter of dragons) with five hundred attendants, the Kilipasha Kumbhanda (a type of demon) with five hundred attendants, and the Heavenly Maiden of Holding Virtue and the Heavenly Maiden of Dragon Protection (two types of heavenly maidens), each with two hundred and fifty attendants: 'You all together protect the land of Shale.' Then, the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Yutian to the Heavenly Prince of Difficult Victory (a type of heavenly being) with one thousand attendants, the Great General Sanzhi Yaksha (a type of spirit) with ten thousand attendants, the Goat-Legged Great Yaksha (a type of spirit) with eight thousand attendants, the Golden Garland Yaksha (a type of spirit) with five hundred attendants, the Reshe Dragon King (a king of dragons) with one thousand attendants, the Heavenly Maiden Anajinshou (a type of heavenly maiden) with ten thousand attendants, and the Heavenly Maiden Tananjali (a type of heavenly maiden) with five thousand attendants: 'By the divine power of King Vaishravana (one of the Four Heavenly Kings), together with you, protect the country of Yutian.' Then, the Buddha and the assembly all praised, saying: 'Excellent, excellent!' At that time, the World Honored One entrusted the country of Kucha to the Heavenly Prince Moukai (a type of heavenly being) with one thousand attendants, the Yellow-Headed Great Yaksha (a type of spirit) with one thousand attendants, the Wealth-Disliking Rakshasi (a type of female demon) with one thousand attendants, the Houhu Great Yaksha (a type of spirit) with one thousand attendants, the Sparse-Toothed Kumbhanda (a type of demon) with one thousand attendants, and the Shili Zha

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羅剎鹿齒羅剎各五百眷屬：「汝等共護龜茲國土。」乃至佛及大眾咸皆贊言：「善哉，善哉。」

爾時，世尊以婆樓迦國付囑騫茶夜叉千眷屬、阿婆迦利鳩槃茶百眷屬、垂乳羅剎千眷屬：「汝等共護婆樓迦國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以奚周迦國付囑王活乾闥婆五百眷屬、奚卑羅龍百眷屬：「汝等共護奚周迦國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以億尼國付囑勇健執蠡大夜叉將千眷屬、象耳龍王三千眷屬、吉迦知羅剎女雪池羅剎女各二千五百眷屬：「汝等共護億尼國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以鄯善國付囑阿羅知天子百眷屬、阿沙迦夜叉五千眷屬、無著羅剎女十千眷屬：「汝等共護鄯善國土。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以緊那羅國付囑赤目大夜叉十千眷屬、不動鳩槃茶千眷屬：「汝等共護緊那羅國。」乃至佛及大眾咸皆贊言：「善哉，善哉！」

爾時，世尊以震旦國付囑毗首羯磨天子五千眷屬、迦毗羅夜叉大將五千眷屬、法護夜叉大將五千眷屬、堅目夜叉大將五千眷屬、大目夜叉大將五千眷屬、勇健軍夜叉大將五千眷屬、摩尼跋陀夜叉大將五千眷屬、賢

滿夜叉大將五千眷屬、持威德夜叉大將五千眷屬、阿荼薄拘夜叉大將五千眷屬、般支迦夜叉大將五千眷屬、婆修吉龍王五千眷屬、須摩那果龍王五千眷屬、弗沙毗摩龍王五千眷屬、呵梨帝鬼子母天五千眷屬、伊羅婆雌大天女五千眷屬、雙瞳目大天女五千眷屬：「汝等賢首！皆共護持震旦國土。于彼所有一切觸惱、斗諍、怨仇、忿競、言訟、兩陣交戰、饑饉、疫病、非時風雨、冰寒毒熱悉令休息，遮障不善諸惡眾生瞋恚粗獷，苦辛澀觸無味等物悉令休息，令我法眼得久住故，紹三寶種不斷絕故，三種精氣得增長故，利益安樂諸天人故，勤加護持。以是因緣，汝等今世及以後世常得安樂。」

毗首羯磨天子及與眷屬、迦毗羅大夜叉、法護夜叉、堅目夜叉、大目夜叉、勇健夜叉、摩尼跋陀夜叉、賢滿夜叉、持威德夜叉、阿荼薄拘夜叉、般支迦夜叉，及與眷屬，婆修吉龍王、須摩那果龍王、弗沙毗摩龍王及與眷屬，呵梨帝鬼子母天、伊羅婆雌天女、雙瞳目天女及與眷屬，各作是言：「大德婆伽婆！我等共護震旦國土，休息一切斗諍乃至增長三種精氣。我等勤加護持養育，乃至世尊聲聞弟子三業相應不積聚者，倍復安置護持養育。」

爾時，世尊贊言：「善哉，善哉！善男子！汝應如是護持我法。」

諸來大

【現代漢語翻譯】 現代漢語譯本：滿夜叉大將（Yaksha General, 夜叉是一種守護神）率領五千眷屬，持威德夜叉大將（Yaksha General, 夜叉是一種守護神）率領五千眷屬，阿荼薄拘夜叉大將（Yaksha General, 夜叉是一種守護神）率領五千眷屬，般支迦夜叉大將（Yaksha General, 夜叉是一種守護神）率領五千眷屬，婆修吉龍王（Vasuki, 龍王名）率領五千眷屬，須摩那果龍王（Sumanaphala, 龍王名）率領五千眷屬，弗沙毗摩龍王（Pushpabhimana, 龍王名）率領五千眷屬，呵梨帝鬼子母天（Hariti, 鬼子母，守護神）率領五千眷屬，伊羅婆雌大天女（Iravati, 天女名）率領五千眷屬，雙瞳目大天女（Twin-eyed, 天女名）率領五千眷屬，他們說：『各位賢首！你們應當共同護持震旦國土（China）。使那裡所有的一切觸惱、鬥爭、怨仇、忿恨、爭訟、兩軍交戰、饑荒、瘟疫、非時風雨、冰寒酷熱都平息下來，遮擋不善的各種惡劣眾生，使他們的嗔恚粗暴、苦澀無味等感受都平息下來，使我的佛法能夠長久住世，使三寶的種子能夠傳承不斷，使三種精氣能夠增長，利益安樂諸天人，勤加護持。因為這個因緣，你們今生和來世都能夠常得安樂。』 毗首羯磨天子（Vishvakarman, 天神名）及其眷屬、迦毗羅大夜叉（Kapila, 夜叉名）、法護夜叉（Dharma-pala, 夜叉名）、堅目夜叉（Dridha-netra, 夜叉名）、大目夜叉（Maha-netra, 夜叉名）、勇健夜叉（Vikrama, 夜叉名）、摩尼跋陀夜叉（Manibhadra, 夜叉名）、賢滿夜叉（Bhadra-purna, 夜叉名）、持威德夜叉（Tejasvin, 夜叉名）、阿荼薄拘夜叉（Atavaka, 夜叉名）、般支迦夜叉（Pancika, 夜叉名）及其眷屬，婆修吉龍王（Vasuki, 龍王名）、須摩那果龍王（Sumanaphala, 龍王名）、弗沙毗摩龍王（Pushpabhimana, 龍王名）及其眷屬，呵梨帝鬼子母天（Hariti, 鬼子母，守護神）、伊羅婆雌天女（Iravati, 天女名）、雙瞳目天女（Twin-eyed, 天女名）及其眷屬，各自說道：『大德婆伽婆（Bhagavan, 世尊）！我們共同護持震旦國土，平息一切鬥爭，乃至增長三種精氣。我們勤加護持養育，乃至世尊的聲聞弟子，如果三業（身口意）相應而不積聚功德者，我們更加安置護持養育。』 這時，世尊讚歎道：『好啊，好啊！善男子！你們應當這樣護持我的佛法。』 諸位前來大

【English Translation】 English version: The Yaksha General Purna (Yaksha General, a type of guardian deity) with five thousand attendants, the Yaksha General Dharavira (Yaksha General, a type of guardian deity) with five thousand attendants, the Yaksha General Atavaka (Yaksha General, a type of guardian deity) with five thousand attendants, the Yaksha General Pancika (Yaksha General, a type of guardian deity) with five thousand attendants, the Dragon King Vasuki (Vasuki, name of a Dragon King) with five thousand attendants, the Dragon King Sumanaphala (Sumanaphala, name of a Dragon King) with five thousand attendants, the Dragon King Pushpabhimana (Pushpabhimana, name of a Dragon King) with five thousand attendants, the Goddess Hariti (Hariti, a guardian deity) with five thousand attendants, the Great Goddess Iravati (Iravati, name of a Goddess) with five thousand attendants, the Great Goddess Twin-eyed (Twin-eyed, name of a Goddess) with five thousand attendants, said: 『O worthy leaders! You should all together protect the land of China. Cause all the troubles, fights, grudges, resentments, litigations, battles between armies, famines, plagues, untimely winds and rains, ice and cold, and scorching heat to cease. Block the evil and wicked beings, and cause their anger, roughness, bitterness, and tastelessness to cease. So that my Dharma may abide long, so that the lineage of the Three Jewels may continue without interruption, so that the three vital energies may increase, and for the benefit and happiness of all gods and humans, diligently protect it. Because of this cause, you will obtain peace and happiness in this life and in future lives.』 The Deva Vishvakarman (Vishvakarman, name of a Deva) and his attendants, the Great Yaksha Kapila (Kapila, name of a Yaksha), the Yaksha Dharmapala (Dharma-pala, name of a Yaksha), the Yaksha Dridha-netra (Dridha-netra, name of a Yaksha), the Yaksha Maha-netra (Maha-netra, name of a Yaksha), the Yaksha Vikrama (Vikrama, name of a Yaksha), the Yaksha Manibhadra (Manibhadra, name of a Yaksha), the Yaksha Bhadra-purna (Bhadra-purna, name of a Yaksha), the Yaksha Tejasvin (Tejasvin, name of a Yaksha), the Yaksha Atavaka (Atavaka, name of a Yaksha), the Yaksha Pancika (Pancika, name of a Yaksha) and their attendants, the Dragon King Vasuki (Vasuki, name of a Dragon King), the Dragon King Sumanaphala (Sumanaphala, name of a Dragon King), the Dragon King Pushpabhimana (Pushpabhimana, name of a Dragon King) and their attendants, the Goddess Hariti (Hariti, a guardian deity), the Goddess Iravati (Iravati, name of a Goddess), the Goddess Twin-eyed (Twin-eyed, name of a Goddess) and their attendants, each said: 『O Blessed Bhagavan (Bhagavan, the World Honored One)! We will together protect the land of China, cease all fights, and even increase the three vital energies. We will diligently protect and nurture, and even for the disciples of the World Honored One who are Sravakas, if their three karmas (body, speech, and mind) are in accordance but do not accumulate merit, we will even more so place them under our protection and nurture.』 At that time, the World Honored One praised them, saying: 『Excellent, excellent! Good men! You should protect my Dharma in this way.』 All the great

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眾亦復隨喜贊言：「善哉，善哉！」

「諸仁者！我以閻浮提一切國土，付囑諸天、乾闥婆、緊那羅、夜叉、龍王、阿修羅、鳩槃茶、諸天女等，各令安置護持養育一切眾生。是故汝等諸大龍王不得分者，應當容忍莫恨。所謂娑伽羅龍王、阿那婆沓多龍王、伊羅跋龍王、婆樓那龍王、善住龍王、德叉迦龍王、恒河龍王、辛頭龍王、博叉龍王、私陀龍王、提首尼龍王、摩醯謨遮利龍王、金脅龍王、跋致蘇多龍王、弗婆缽賒龍王、眾色雲龍王、拘那跋帝龍王、阿斯多龍王、遮彌羅龍王、香山龍王、那羅延面龍王、婆婆牟支龍王、那陀叉龍王，如是等一百八十萬諸大龍王，住閻浮提不得分者，應當容忍莫恨。汝等各住本宮護持養育我之正法，當作利益一切眾生行。以是因緣，汝等今世及以後世自利利他。何以故？彼諸天、龍、乾闥婆、緊那羅、夜叉、阿修羅、鳩槃茶、天女、羅剎女等，隨其國土昔所住處，彼諸天龍乃至天女，為護彼彼諸國土故，安置養育一切眾生。

「是故汝等大夜叉王不得分者，應當容忍莫恨。所謂箭毛夜叉、賒羅毗夜叉、迦吒首利夜叉、婆羅目企夜叉、婆羅稚夜叉、婆摩羅夜叉、其梨迦吒夜叉、由梯迦夜叉、其梨呵夜叉、滿面夜叉、迦賒毗提夜叉、護國夜叉、樓迦夜叉、箭爪夜叉、波那流

【現代漢語翻譯】 現代漢語譯本 眾人也隨之歡喜讚歎道：『太好了，太好了！』 『各位仁者！我將閻浮提（Jambudvipa，指我們所居住的這個世界）的一切國土，囑託給諸天、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，天上的歌神）、夜叉（Yaksa，守護神）、龍王、阿修羅（Asura，好戰的神）、鳩槃茶（Kumbhanda，一種食人鬼）、諸天女等，讓他們各自安置、護持、養育一切眾生。因此，你們這些大龍王沒有分到國土的，應當容忍，不要怨恨。這些龍王包括：娑伽羅龍王（Sagara，海龍王）、阿那婆沓多龍王（Anavatapta，無熱惱池龍王）、伊羅跋龍王（Elapatra，有翼龍王）、婆樓那龍王（Varuna，水神龍王）、善住龍王、德叉迦龍王（Takshaka，毒龍王）、恒河龍王、辛頭龍王、博叉龍王、私陀龍王、提首尼龍王、摩醯謨遮利龍王、金脅龍王、跋致蘇多龍王、弗婆缽賒龍王、眾色雲龍王、拘那跋帝龍王、阿斯多龍王、遮彌羅龍王、香山龍王、那羅延面龍王、婆婆牟支龍王、那陀叉龍王，像這樣一百八十萬諸大龍王，住在閻浮提卻沒有分到國土的，應當容忍，不要怨恨。你們各自住在自己的宮殿，護持養育我的正法，應當做利益一切眾生的事情。因為這個因緣，你們今生和來世都能自利利他。為什麼呢？那些諸天、龍、乾闥婆、緊那羅、夜叉、阿修羅、鳩槃茶、天女、羅剎女等，根據他們過去所居住的國土，那些諸天龍乃至天女，爲了守護那些國土，安置養育一切眾生。 『因此，你們這些大夜叉王沒有分到國土的，應當容忍，不要怨恨。這些夜叉王包括：箭毛夜叉、賒羅毗夜叉、迦吒首利夜叉、婆羅目企夜叉、婆羅稚夜叉、婆摩羅夜叉、其梨迦吒夜叉、由梯迦夜叉、其梨呵夜叉、滿面夜叉、迦賒毗提夜叉、護國夜叉、樓迦夜叉、箭爪夜叉、波那流夜叉等。』

【English Translation】 English version The assembly also rejoiced and praised, saying, 'Excellent, excellent!' 'Virtuous ones! I entrust all the lands of Jambudvipa (the world we inhabit) to the gods, Gandharvas (celestial musicians), Kinnaras (celestial singers), Yakshas (guardian spirits), Dragon Kings, Asuras (warrior gods), Kumbhandas (a type of man-eating demon), and celestial women, etc., so that each may settle, protect, and nurture all living beings. Therefore, you great Dragon Kings who have not received a share of land should be patient and not resent it. These include: Dragon King Sagara (ocean dragon king), Dragon King Anavatapta (dragon king of the Anavatapta lake), Dragon King Elapatra (winged dragon king), Dragon King Varuna (god of water dragon king), Dragon King Good Abode, Dragon King Takshaka (poisonous dragon king), Dragon King Ganges, Dragon King Sindhu, Dragon King Boksha, Dragon King Sitha, Dragon King Tishuni, Dragon King Mahemochari, Dragon King Golden Flank, Dragon King Bachi Suto, Dragon King Fubo Posha, Dragon King Multicolored Cloud, Dragon King Kuna Bati, Dragon King Asito, Dragon King Chamira, Dragon King Fragrant Mountain, Dragon King Narayana Face, Dragon King Baba Muchi, Dragon King Nada Cha, and so on, one million eight hundred thousand great Dragon Kings who dwell in Jambudvipa but have not received a share of land should be patient and not resent it. Each of you should dwell in your own palaces, protect and nurture my true Dharma, and do what benefits all living beings. Because of this cause, you will benefit yourselves and others in this life and in future lives. Why is that? Those gods, dragons, Gandharvas, Kinnaras, Yakshas, Asuras, Kumbhandas, celestial women, Rakshasa women, etc., according to the lands where they previously resided, those gods, dragons, and even celestial women, for the sake of protecting those lands, settle and nurture all living beings.' 'Therefore, you great Yaksha Kings who have not received a share of land should be patient and not resent it. These Yaksha Kings include: Arrow Hair Yaksha, Shara Pi Yaksha, Kata Shuri Yaksha, Bala Muki Yaksha, Bala Zhi Yaksha, Ba Mo Luo Yaksha, Qi Li Ka Ta Yaksha, You Ti Ka Yaksha, Qi Li He Yaksha, Full Face Yaksha, Ka She Pi Ti Yaksha, Protector of the Country Yaksha, Lou Ka Yaksha, Arrow Claw Yaksha, Po Na Liu Yaksha, etc.'

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支夜叉、狼爪夜叉、師子怖夜叉、阿樓尼夜叉、修羅阇毗夜叉、阿茶阇梨夜叉、得叉梨師夜叉、灰手夜叉、蘇摩那虎夜叉、羅摩那時夜叉、惡叉尼棄羅夜叉、質多羅夜叉、佛護夜叉，如是等八頻婆羅諸夜叉大將，依閻浮提種種寺舍、園林、泉池、山巖、林藪、樹下安住不得分者，應當容忍莫恨，隨所住處乃至山林樹下各住本處，護持養育我之正法，利益安樂一切眾生行。以是因緣，汝等今世及以後世自利利他。何以故？彼諸天、龍、乾闥婆、緊那羅、夜叉、阿修羅、鳩槃茶、天女、羅剎女等，隨其國土昔所住處，彼諸天龍乃至天女為護彼彼諸國土故，安置養育一切眾生。

「是故汝等諸阿修羅王不得分者，應當容忍莫恨。所謂羅睺羅阿修羅王、毗摩質多羅阿修羅王、波羅陀阿修羅王、睒婆利阿修羅王、牟真鄰陀阿修羅王、須質多羅阿修羅王、跋稚毗盧遮那阿修羅王、悉利羅耆阿修羅王、黟羅跋支阿修羅王、瞿摩阇毗阿修羅王、毗茶叉阿修羅王、那耶遮利阿修羅王、伽阇彌羅阿修羅王、初羅檀茶阿修羅王、阿斯末羅阿修羅王、迦摩跌知阿修羅王、婆羅干荼阿修羅王、畢他摩尼阿修羅王、波羅那佉阿修羅王、薩婆鴦伽叉阿修羅王、訖賒婆睺阿修羅王，如是等六萬那由他阿修羅王住閻浮提不得分者，應當容忍莫恨，各

【現代漢語翻譯】 現代漢語譯本：支夜叉（一種夜叉）、狼爪夜叉、師子怖夜叉（獅子般恐怖的夜叉）、阿樓尼夜叉、修羅阇毗夜叉、阿茶阇梨夜叉、得叉梨師夜叉、灰手夜叉、蘇摩那虎夜叉、羅摩那時夜叉、惡叉尼棄羅夜叉、質多羅夜叉、佛護夜叉，像這樣八位頻婆羅（一種樹名）的夜叉大將，他們依附在閻浮提（我們所居住的世界）的各種寺廟、園林、泉池、山巖、樹林、樹下，沒有固定居所，應當容忍，不要怨恨。無論住在哪裡，乃至山林樹下，都各自安住本處，護持和養育我的正法，利益和安樂一切眾生的修行。因為這個緣故，你們今生和來世都能自利利他。為什麼呢？那些天、龍、乾闥婆（天上的樂神）、緊那羅（天上的歌神）、夜叉、阿修羅（一種好戰的神）、鳩槃茶（一種食人鬼）、天女、羅剎女等，隨著他們各自的國土，在過去所居住的地方，那些天龍乃至天女爲了守護各自的國土，安置和養育一切眾生。 因此，你們這些阿修羅王，沒有固定居所的，應當容忍，不要怨恨。他們是：羅睺羅阿修羅王、毗摩質多羅阿修羅王、波羅陀阿修羅王、睒婆利阿修羅王、牟真鄰陀阿修羅王、須質多羅阿修羅王、跋稚毗盧遮那阿修羅王、悉利羅耆阿修羅王、黟羅跋支阿修羅王、瞿摩阇毗阿修羅王、毗茶叉阿修羅王、那耶遮利阿修羅王、伽阇彌羅阿修羅王、初羅檀茶阿修羅王、阿斯末羅阿修羅王、迦摩跌知阿修羅王、婆羅干荼阿修羅王、畢他摩尼阿修羅王、波羅那佉阿修羅王、薩婆鴦伽叉阿修羅王、訖賒婆睺阿修羅王，像這樣六萬那由他（數量單位，表示極大的數目）的阿修羅王，住在閻浮提沒有固定居所的，應當容忍，不要怨恨，各自...

【English Translation】 English version: Zhi Yaksha (a type of Yaksha), Wolf Claw Yaksha, Lion Fear Yaksha (a Yaksha as terrifying as a lion), Alouni Yaksha, Shura Japi Yaksha, Acha Jali Yaksha, Dexali Shi Yaksha, Gray Hand Yaksha, Sumana Tiger Yaksha, Rama Nashi Yaksha, Akshani Qiluo Yaksha, Zhiduoluo Yaksha, Buddha Protector Yaksha, these eight great Yaksha generals of the Pinbara (a type of tree) group, who dwell in various temples, gardens, springs, rocky mountains, forests, and under trees in Jambudvipa (the world we live in) without fixed places, should be tolerant and not resentful. Wherever they dwell, even in mountains, forests, or under trees, they should each stay in their own place, protect and nurture my righteous Dharma, and benefit and bring peace to the practice of all sentient beings. Because of this, you will benefit yourselves and others in this life and in future lives. Why is that? Those Devas, Nagas, Gandharvas (celestial musicians), Kinnaras (celestial singers), Yakshas, Asuras (a type of warring god), Kumbhandas (a type of man-eating ghost), Deva women, Rakshasa women, etc., according to their respective countries, in the places where they used to live, those Devas, Nagas, and even Deva women, in order to protect their respective countries, settle and nurture all sentient beings. Therefore, you Asura Kings who do not have fixed places should be tolerant and not resentful. They are: Rahula Asura King, Vimalacitra Asura King, Palada Asura King, Shambali Asura King, Mujinlin Tuo Asura King, Xuzhituoluo Asura King, Bachi Piluzhana Asura King, Xililuoqi Asura King, Yiluobazhi Asura King, Qumozhapi Asura King, Pichacha Asura King, Nayezhali Asura King, Gajiamiluo Asura King, Chuluotancha Asura King, Asimoluo Asura King, Jiamadie Zhi Asura King, Poluogantu Asura King, Bita Mani Asura King, Poluonaqia Asura King, Sabo Yangjia Cha Asura King, Qisha Bahu Asura King, these six million Nayuta (a unit of quantity, indicating a very large number) Asura Kings who live in Jambudvipa without fixed places should be tolerant and not resentful, each...

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住本宮護持養育我之正法，當作利益一切眾生行。以是因緣，汝等今世及以後世自利利他。何以故？彼諸天、龍、乾闥婆、緊那羅、夜叉、阿修羅、鳩槃茶、天女、羅剎女等，隨其國土昔所住處，彼諸天龍乃至天女為護彼彼諸國土故，安置養育一切眾生。

「是故汝等諸大天女應當容忍莫恨。所謂歇大天女、造光天女、地解天女、增護天女、解脫天女、增水天女、少熱天女、凈目天女、饒財天女、寶藏天女、摩尼爪天女、黑繩天女、隨時天女、王頂天女、天水天女、眼目天女、蓮華天女、憂曇婆羅天女、賒尸天女、明炬目天女、善意天女、難勝天女、勝目天女，如是等六十二百千諸大天女，依閻浮提種種塔寺、城邑、聚落、園林、泉池、河邊、山谷、大海邊住不得分者，汝等隨所住處各各于彼護持養育我之正法，汝等於彼所有怖畏、斗諍、怨仇、饑饉、疫病、他方怨敵、非時風雨、冰寒毒熱悉令休息，遮障不善諸惡眾生瞋恚粗獷，苦辛澀觸無味等物悉令休息，令我法眼久住世間，紹三寶種不令斷絕，三種精氣增長熾然，利益安樂諸天人故勤加護持。以是因緣，汝等今世及以後世常得利益安樂眾生。」

時彼六十二百千天女白佛言：「大德婆伽婆！我等護持養育佛法，休息斗諍，增長一切三種精氣，乃至世

【現代漢語翻譯】 現代漢語譯本：

『安住於此宮殿，護持並養育我的正法，應當作為利益一切眾生的行為。因為這個緣故，你們今生和來世都能自利利他。為什麼呢？那些天、龍（Nāga，蛇神）、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，半人半鳥的樂神）、夜叉（Yakṣa，守護神）、阿修羅（Asura，好戰的神）、鳩槃茶（Kumbhāṇḍa，守財鬼）、天女、羅剎女等，根據他們各自的國土和過去居住的地方，那些天、龍乃至天女爲了守護各自的國土，安置並養育一切眾生。

』因此，你們這些大天女應當容忍，不要怨恨。所謂歇大天女、造光天女、地解天女、增護天女、解脫天女、增水天女、少熱天女、凈目天女、饒財天女、寶藏天女、摩尼爪天女、黑繩天女、隨時天女、王頂天女、天水天女、眼目天女、蓮華天女、憂曇婆羅天女、賒尸天女、明炬目天女、善意天女、難勝天女、勝目天女，像這樣等六十二百千位大天女，依附在閻浮提（Jambudvīpa，我們所居住的世界）的各種塔寺、城邑、聚落、園林、泉池、河邊、山谷、大海邊，不能分開的，你們在各自居住的地方，各自護持並養育我的正法。你們要使那些地方所有的怖畏、鬥爭、怨仇、饑荒、瘟疫、他方怨敵、非時風雨、冰寒毒熱都平息，遮擋不善的、兇惡的眾生，使他們的嗔恚、粗暴、苦澀、辛辣、無味等都平息，使我的法眼長久住世，繼承三寶的種子不令斷絕，使三種精氣增長熾盛，爲了利益安樂諸天人，勤加護持。因為這個緣故，你們今生和來世都能常常得到利益，安樂眾生。』

當時，那六十二百千位天女對佛說：『大德婆伽婆（Bhagavān，世尊）！我們護持並養育佛法，平息鬥爭，增長一切三種精氣，乃至世…' English version:

'Residing in this palace, protect and nurture my true Dharma, and act in a way that benefits all sentient beings. Because of this, you will benefit yourselves and others in this life and future lives. Why is that? Those Devas (gods), Nāgas (serpent deities), Gandharvas (celestial musicians), Kinnaras (mythical beings, half-human, half-bird), Yakṣas (nature spirits), Asuras (demigods), Kumbhāṇḍas (dwarfish spirits), celestial women, Rākṣasīs (female demons), etc., according to their respective lands and former dwelling places, those Devas, Nāgas, and even celestial women, in order to protect their respective lands, settle and nurture all sentient beings.

'Therefore, you great celestial women should be tolerant and not resentful. Namely, the celestial women named Śānta, Prabhākarī, Bhūmivimocanī, Rakṣāvardhanī, Vimukti, Udakavardhanī, Alpatajas, Śuddhanetrā, Dhanadā, Ratnākarā, Maṇinakhā, Kṛṣṇasūtrā, Samayā, Rājamaulī, Udakadevatā, Netradevatā, Padmadevatā, Udumbaradevatā, Śaśī, Dīptanetradevatā, Subhā, Durjayā, and Jayānetrā, and so on, sixty-two hundred thousand great celestial women, who dwell in various stupas, temples, cities, settlements, gardens, springs, ponds, riverbanks, valleys, and seashores of Jambudvīpa (the world we live in), and cannot be separated, you should each protect and nurture my true Dharma in your respective dwelling places. You should cause all fears, conflicts, enmities, famines, plagues, foreign enemies, untimely winds and rains, ice, cold, poison, and heat to cease. You should obstruct the unwholesome and evil beings, and cause their anger, roughness, bitterness, harshness, and tastelessness to cease. You should make my Dharma eye abide in the world for a long time, continue the lineage of the Three Jewels without interruption, and cause the three vital energies to grow and flourish. For the benefit and happiness of all Devas and humans, diligently protect it. Because of this, you will always obtain benefits and bring happiness to sentient beings in this life and future lives.'

At that time, those sixty-two hundred thousand celestial women said to the Buddha: 'Great Virtuous Bhagavān (World Honored One)! We will protect and nurture the Buddha Dharma, cease conflicts, increase all three vital energies, and even the world...'

【English Translation】 'Residing in this palace, protect and nurture my true Dharma, and act in a way that benefits all sentient beings. Because of this, you will benefit yourselves and others in this life and future lives. Why is that? Those Devas (gods), Nāgas (serpent deities), Gandharvas (celestial musicians), Kinnaras (mythical beings, half-human, half-bird), Yakṣas (nature spirits), Asuras (demigods), Kumbhāṇḍas (dwarfish spirits), celestial women, Rākṣasīs (female demons), etc., according to their respective lands and former dwelling places, those Devas, Nāgas, and even celestial women, in order to protect their respective lands, settle and nurture all sentient beings. 'Therefore, you great celestial women should be tolerant and not resentful. Namely, the celestial women named Śānta, Prabhākarī, Bhūmivimocanī, Rakṣāvardhanī, Vimukti, Udakavardhanī, Alpatajas, Śuddhanetrā, Dhanadā, Ratnākarā, Maṇinakhā, Kṛṣṇasūtrā, Samayā, Rājamaulī, Udakadevatā, Netradevatā, Padmadevatā, Udumbaradevatā, Śaśī, Dīptanetradevatā, Subhā, Durjayā, and Jayānetrā, and so on, sixty-two hundred thousand great celestial women, who dwell in various stupas, temples, cities, settlements, gardens, springs, ponds, riverbanks, valleys, and seashores of Jambudvīpa (the world we live in), and cannot be separated, you should each protect and nurture my true Dharma in your respective dwelling places. You should cause all fears, conflicts, enmities, famines, plagues, foreign enemies, untimely winds and rains, ice, cold, poison, and heat to cease. You should obstruct the unwholesome and evil beings, and cause their anger, roughness, bitterness, harshness, and tastelessness to cease. You should make my Dharma eye abide in the world for a long time, continue the lineage of the Three Jewels without interruption, and cause the three vital energies to grow and flourish. For the benefit and happiness of all Devas and humans, diligently protect it. Because of this, you will always obtain benefits and bring happiness to sentient beings in this life and future lives.' At that time, those sixty-two hundred thousand celestial women said to the Buddha: 'Great Virtuous Bhagavān (World Honored One)! We will protect and nurture the Buddha Dharma, cease conflicts, increase all three vital energies, and even the world...'

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尊聲聞弟子三業相應無所積聚者，我等勤加護持養育。」

佛言：「善哉，善哉！善女人輩！汝等應當如是護持。」

諸來大眾皆亦隨喜贊言：「善哉，善哉！」

爾時，世尊復告一切諸天、乾闥婆乃至諸大天女言：「我今與汝息諸諍訟大陀羅尼心，汝等以此陀羅尼心故，各於己國若曜宿失度，攝諸眾生令得敬信，一切斗諍悉得休息。」

作是語已，即說咒曰：

「哆地夜他　摩陀那　摩陀那　瞿摩陀那阿婆摩多　阿兮摩多　摩陀那佉　阿差摩坻波羅　賒摩帝　阿唎婆三摩摩帝尼佉摩帝　波賒摩帝　蘇遮啰拏摩帝阿毗婆摩帝　阿啰毗婆摩帝　悉陀頞他摩帝　叉婆摩帝　蘇婆呵」

爾時，娑婆世界主大梵天王，從坐而起向佛合掌頭面作禮而作是言：「大德婆伽婆！我今復以大陀羅尼，降諸惡龍及惡鬼神，護持國土，遮障一切諸惡眾生。」

作是語已，即說咒曰：

「哆地夜他　曇無啰牟嘍啰牟嘍　那伽牟嘍　那伽牟嘍　阿藪啰牟嘍　藥叉牟嘍鳩槃茶牟嘍　浮單那牟嘍　迦吒富單那牟嘍　阿耶婆牟嘍侯呵侯呵牟嘍　呵呵呵呵　牟廚帝藥叉牟嘍啰婆呵啰婆呵　啰婆呵　薩婆烏阇啰婆呵　蘇婆呵」

爾時，所有諸天、龍王、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單

【現代漢語翻譯】 現代漢語譯本：『對於那些修行清凈，身、口、意三業都與道相應的聲聞弟子，我們應當勤加守護、供養。』 佛陀說：『好啊，好啊！善女人們！你們應當這樣護持。』 所有前來集會的大眾也都隨喜讚歎說：『好啊，好啊！』 這時，世尊又告訴一切諸天、乾闥婆（天上的樂神）乃至諸大天女說：『我現在給你們一個能平息一切爭訟的大陀羅尼（總持，能持一切善法，遮一切惡法的咒語）心咒，你們憑藉這個陀羅尼心咒，各自在自己的國度，如果星宿執行失常，就攝受那些眾生，使他們得到敬信，一切鬥爭都能平息。』 說完這些話，佛陀就說了這個咒語： 『哆地夜他 摩陀那 摩陀那 瞿摩陀那 阿婆摩多 阿兮摩多 摩陀那佉 阿差摩坻波羅 賒摩帝 阿唎婆三摩摩帝尼佉摩帝 波賒摩帝 蘇遮啰拏摩帝 阿毗婆摩帝 阿啰毗婆摩帝 悉陀頞他摩帝 叉婆摩帝 蘇婆呵』 這時，娑婆世界（我們所居住的世界）的主宰大梵天王，從座位上站起來，向佛陀合掌，頭面頂禮，說道：『大德婆伽婆（佛陀的尊稱）！我現在再用一個大陀羅尼，來降伏那些惡龍和惡鬼神，護持國土，遮擋一切惡劣的眾生。』 說完這些話，就說了這個咒語： 『哆地夜他 曇無啰牟嘍啰牟嘍 那伽牟嘍 那伽牟嘍 阿藪啰牟嘍 藥叉牟嘍 鳩槃茶牟嘍 浮單那牟嘍 迦吒富單那牟嘍 阿耶婆牟嘍 侯呵侯呵牟嘍 呵呵呵呵 牟廚帝藥叉牟嘍 啰婆呵啰婆呵 啰婆呵 薩婆烏阇啰婆呵 蘇婆呵』 這時，所有諸天、龍王、鳩槃茶（一種能吸人精氣的鬼）、餓鬼、毗舍遮（食人精氣的鬼）、富單那（熱病鬼）、迦吒富單那（極熱病鬼）等，都從座位上站起來，向佛陀合掌，頭面頂禮。

【English Translation】 English version: 'We should diligently protect and nurture those Śrāvakā (hearer disciples) who practice purely, whose actions of body, speech, and mind are in accordance with the Dharma, and who accumulate nothing.' The Buddha said, 'Excellent, excellent! Good women! You should protect them in this way.' All the great assembly who had come also rejoiced and praised, saying, 'Excellent, excellent!' At that time, the World Honored One again told all the devas (gods), gandharvas (celestial musicians), and even the great deva women, 'I now give you a great dhāraṇī (a mantra that holds all good and prevents all evil) heart-mantra that can pacify all disputes. By means of this dhāraṇī heart-mantra, each of you in your own country, if the stars and constellations are out of order, should gather those beings and cause them to gain faith and respect, and all conflicts will be pacified.' Having spoken these words, the Buddha then recited the mantra: 'Tadyathā madana madana gho madana abhamata akṣamata madana kha akṣamadhīparā śamāte āribhasamāmatinikhāmate paśamāte sucaraṇamate abhibhamate arabhibhamate siddhārthāmate kṣabhāmate svāhā' At that time, the Great Brahma King, the lord of the Sahā world (the world we inhabit), rose from his seat, put his palms together towards the Buddha, bowed his head to the ground, and said, 'Great Virtuous Bhagavan (an honorific title for the Buddha)! I will now use another great dhāraṇī to subdue those evil dragons and evil ghosts and spirits, to protect the country, and to block all evil beings.' Having spoken these words, he then recited the mantra: 'Tadyathā dhamura mulura mulura nāga mulura nāga mulura asura mulura yakṣa mulura kumbhāṇḍa mulura pūtana mulura kaṭapūtana mulura ayebha mulura hoha hoha mulura haha haha mucite yakṣa mulura rabha rabha rabha sarva ujjara rabha svāhā' At that time, all the devas, dragon kings, kumbhāṇḍas (a type of ghost that sucks people's vital energy), pretas (hungry ghosts), piśācas (flesh-eating demons), pūtanas (fever demons), kaṭapūtanas (extremely hot fever demons), and others, all rose from their seats, put their palms together towards the Buddha, and bowed their heads to the ground.

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那飲血食肉者，皆悉驚怖憂愁恐懼，向佛合掌頭面禮足，而作是言：「唯愿世尊，大悲覆護，我等云何復得存活？」

佛言：「汝等且莫憂愁，大地所有華果、五穀、藥草眾味清凈未食墮落地者，如是華果眾味精氣汝等食之足得活命。若復有人作食清凈遺落在地，汝等亦當食其精氣而自充濟。復有我諸聲聞弟子修禪定者，以己善根咒愿，汝等亦得色力精氣豐盛，眷屬朋黨具足勢力。若有施主施我弟子寺舍、園林、田地舍宅稱名咒愿，汝當於彼與欲隨喜護持養育，以是事故汝等宮殿當得增長。若有施主施我弟子飲食衣服臥具湯藥受取之時稱名咒愿，汝亦隨喜，以彼咒愿汝隨喜故，汝等便得壽命增長、顏容增長、安樂增長、朋黨增長、勢力增長，汝等晝夜應當精勤護持養育如是施主及以受者。」

爾時，世尊欲重明此義而說偈言：

「兩足大法王，　　觀眾作是言： 　帝釋汝問我，　　各隨與其分。 　天龍鳩槃茶，　　夜叉修羅剎， 　閻浮諸國土，　　城邑眾聚落， 　曠野諸樹林，　　山巖井泉池， 　法眼得久住，　　諸惡令休息。 　豐饒悉可樂，　　為于閻浮提， 　四天中鬼神，　　付囑勤護持， 　汝等舍眷屬，　　我復更分佈。 　莫瞋怒嫉妒，　　與欲當隨喜， 　法喜禪味食。　

【現代漢語翻譯】 現代漢語譯本 那些飲血食肉的眾生，都感到驚恐、憂愁和害怕，他們向佛合掌，頭面觸地禮拜，說道：『唯愿世尊，以大慈悲覆蓋保護我們，我們該如何才能繼續生存下去？』 佛說：『你們暫且不要憂愁。大地上所有花果、五穀、藥草等各種清凈且未被食用而掉落在地上的東西，這些花果的精華，你們食用后就足以維持生命。如果有人制作食物時，清凈地遺落在地上，你們也可以食用它們的精華來充飢。還有我的那些修習禪定的聲聞弟子（sravaka，指聽聞佛陀教誨而修行的人），他們會以自己的善根來為你們咒愿，你們也能因此獲得色力、精氣充沛，眷屬和黨羽也會具足勢力。如果有施主佈施我的弟子寺廟、園林、田地、房舍，並稱名咒愿，你們應當對他們給予幫助，隨喜他們的功德，護持並養育他們，因為這個緣故，你們的宮殿將會增長。如果有施主佈施我的弟子飲食、衣服、臥具、湯藥，在接受時稱名咒愿，你們也應當隨喜，因為你們隨喜他們的咒愿，你們便能獲得壽命增長、容貌增長、安樂增長、黨羽增長、勢力增長。你們日夜都應當精勤地護持和養育這些施主以及接受佈施的人。』 當時，世尊爲了重申這個道理，說了偈語： 『兩足尊貴的大法王（指佛陀），觀察眾生后這樣說道： 帝釋（Indra，佛教護法神）你問我，我將各自給予他們應得的份額。 天龍（naga，佛教護法神）、鳩槃茶（kumbhanda，一種鬼神）、夜叉（yaksa，一種鬼神）、修羅（asura，一種鬼神）， 閻浮提（Jambudvipa，指我們所居住的世界）的各個國土，城邑和村落， 曠野、樹林、山巖、井泉和池塘， 佛法之眼得以長久住世，使一切邪惡得以止息。 豐饒富足，一切都令人喜悅，爲了閻浮提， 我將四天王（catuharajika，佛教護法神）中的鬼神，付囑給你們，要勤加護持。 你們捨棄自己的眷屬，我將重新分配。 不要嗔怒和嫉妒，要給予幫助，應當隨喜， 以法喜和禪定的滋味為食。』

【English Translation】 English version Those who drink blood and eat flesh were all terrified, worried, and fearful. They put their palms together, bowed their heads to the ground, and said to the Buddha, 'We beseech the World Honored One to cover and protect us with great compassion. How can we continue to survive?' The Buddha said, 'You should not worry for now. All the flowers, fruits, grains, herbs, and various pure flavors on the earth that have fallen to the ground without being eaten, you can eat the essence of these flowers and fruits to sustain your lives. If someone is preparing food and some pure food falls to the ground, you can also eat its essence to satisfy your hunger. Furthermore, my sravaka (those who hear the Buddha's teachings and practice) disciples who practice meditation will use their good roots to chant blessings for you, and you will also gain abundant physical strength and vitality, and your families and followers will have power. If a donor offers my disciples monasteries, gardens, fields, and houses, and chants blessings, you should assist them, rejoice in their merits, protect and nurture them. Because of this, your palaces will grow. If a donor offers my disciples food, clothing, bedding, and medicine, and chants blessings when receiving them, you should also rejoice. Because you rejoice in their blessings, you will gain increased lifespan, improved appearance, increased happiness, increased followers, and increased power. Day and night, you should diligently protect and nurture these donors and those who receive the offerings.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Dharma King (referring to the Buddha), honored in both feet, observed the beings and spoke thus: Indra (a Buddhist guardian deity), you ask me, and I will give each their due share. Nagas (a type of Buddhist guardian deity), Kumbhandas (a type of ghost), Yakshas (a type of ghost), Asuras (a type of ghost), In the various lands of Jambudvipa (the world we live in), in cities and villages, In the wilderness, forests, mountains, rocks, wells, and ponds, May the eye of the Dharma abide long, and may all evil cease. May abundance and joy prevail, for the sake of Jambudvipa, I entrust the ghosts and spirits among the Four Heavenly Kings (Buddhist guardian deities) to you, to diligently protect them. You abandon your families, and I will redistribute them. Do not be angry or jealous, but give assistance and rejoice, Take the joy of the Dharma and the taste of meditation as your food.'

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如是諸天眾， 　一切皆悉起，　　咸作如是言： 　我等為正法，　　護持閻浮提， 　聲聞具持戒，　　不為積聚者， 　剃頭不持戒，　　欲令法眼增， 　我等皆至心，　　勤加護養育。 　導師告彼言：　　正法我滅后， 　具滿五百年，　　堅固住解脫。 　五百年禪誦，　　五百造塔寺， 　至后五百年，　　堅住于斗諍。 　后時有剃頭，　　破戒無羞恥， 　供養如是輩，　　亦得無量福。 　譬如金無價，　　除金至銀寶， 　鍮石偽銅鐵，　　白镴及鉛錫， 　世間若無寶，　　錫镴為最上。 　佛寶亦如是，　　最尊獨第一， 　次寶辟支佛，　　羅漢余證果， 　得定凈持戒，　　破戒名字僧， 　深信求解脫，　　若能供養彼， 　不久住忍地，　　必速證菩提。 　六慾諸天子，　　寶國諸鬼神， 　住林乾闥婆，　　海中十大龍， 　十大鳩槃茶，　　夜叉十神通， 　各住本宮殿，　　護持我正法。 　餓鬼住曠野，　　毗舍遮空室， 　富單依野田，　　迦吒冢間住， 　如是各隨喜，　　依分皆護持。 　依分不正護，　　復勤惱於他， 　我以如是等，　　更轉付余天。 　諸龍夜叉眾，　　乾闥緊那羅， 　天女修羅等，　　羅剎鳩槃荼， 　普遍諸國土，　　安置護

【現代漢語翻譯】 現代漢語譯本 像這樣的諸天眾，全都起身，一同說道：『我們爲了正法，護持閻浮提（Jambudvipa，指我們所居住的這個世界）。聲聞（Sravaka，指聽聞佛陀教誨而修行的人）持戒清凈，不為積聚財物。即使是剃了頭髮卻不持戒的人，只要他們想要增長對佛法的理解，我們都會全心全意地勤加護持。』 導師（佛陀）告訴他們：『我的正法滅度后，會有五百年是解脫堅固的時期。接著五百年是禪修誦經的時期，再五百年是建造佛塔寺廟的時期。之後五百年，會堅固地處於爭鬥之中。』 『後來會有剃了頭髮卻破戒，毫無羞恥的人。供養這樣的人，也能得到無量的福報。』 『譬如黃金是無價之寶，次於黃金的是銀寶，再其次是鍮石（一種黃銅）、偽銅鐵、白镴（錫鉛合金）以及鉛錫。如果世間沒有寶物，錫镴就是最上等的。』 『佛寶也是如此，最尊貴獨一無二。其次是辟支佛（Pratyekabuddha，指不需他人教導，自己開悟的人），再次是羅漢（Arhat，指斷除煩惱，證得解脫的人）等證果者。得定力、持戒清凈的人，以及破戒但名為僧的人，只要他們深信佛法並求解脫，如果能供養他們，不久就能安住于忍地，必定迅速證得菩提（Bodhi，指覺悟）。』 六慾天（Kamadhatu，指欲界天）的諸天子，寶國的諸鬼神，住在樹林的乾闥婆（Gandharva，指天上的樂神），海中的十大龍，十大鳩槃茶（Kumbhanda，指一種啖精氣鬼），夜叉（Yaksa，指一種守護神）的十神通，各自住在自己的宮殿，護持我的正法。 餓鬼住在曠野，毗舍遮（Pisaca，指食人血肉的鬼）住在空室，富單那（Putana，指一種臭餓鬼）依附在野田，迦吒（Katakata，指一種惡鬼）住在墳墓間。他們都各自隨喜，依自己的能力護持佛法。 如果他們不依正法護持，反而勤于惱害他人，我會把護法的責任轉交給其他天神。 諸龍、夜叉眾、乾闥婆、緊那羅（Kinnara，指天上的歌神）、天女、修羅（Asura，指一種好戰的神）、羅剎（Rakshasa，指一種惡鬼）、鳩槃荼等，普遍在各個國土，安置護法。

【English Translation】 English version Such were the assembled deities, all rising and speaking in unison: 『For the sake of the true Dharma, we will protect Jambudvipa (the world we inhabit). The Sravakas (those who hear and practice the Buddha's teachings) uphold the precepts purely, not accumulating possessions. Even those who have shaved their heads but do not uphold the precepts, if they desire to increase their understanding of the Dharma, we will wholeheartedly and diligently protect them.』 The Teacher (Buddha) told them: 『After my true Dharma passes away, there will be five hundred years of firm liberation. Then five hundred years of meditation and recitation, followed by five hundred years of building pagodas and temples. After that, for five hundred years, there will be firm dwelling in strife.』 『Later, there will be those who have shaved their heads but break the precepts, without any shame. Offering to such people will also bring immeasurable blessings.』 『For example, gold is priceless, followed by silver, then brass, fake copper and iron, pewter (tin-lead alloy), and lead and tin. If there were no treasures in the world, pewter would be the best.』 『The Buddha Jewel is also like this, the most honored and unique. Next are the Pratyekabuddhas (those who attain enlightenment on their own), then the Arhats (those who have eliminated afflictions and attained liberation) and other fruit-attainers. Those who have attained samadhi (meditative concentration) and uphold the precepts purely, as well as those who have broken the precepts but are called monks, as long as they deeply believe in the Dharma and seek liberation, if they can make offerings to them, they will soon dwell in the land of patience and will surely quickly attain Bodhi (enlightenment).』 The heavenly beings of the six desire realms (Kamadhatu), the various spirits of the treasure lands, the Gandharvas (celestial musicians) dwelling in the forests, the ten great dragons in the sea, the ten great Kumbhandas (a type of spirit that feeds on vital essence), the ten Yakshas (a type of guardian deity) with supernatural powers, each dwelling in their own palaces, protect my true Dharma. The hungry ghosts dwell in the wilderness, the Pisacas (flesh-eating ghosts) dwell in empty rooms, the Putanas (a type of foul-smelling hungry ghost) attach to the wild fields, and the Katakatas (a type of evil ghost) dwell in the graveyards. They all rejoice accordingly, protecting the Dharma according to their abilities. If they do not protect according to the true Dharma, but instead diligently harm others, I will transfer the responsibility of protecting the Dharma to other deities. The dragons, Yakshas, Gandharvas, Kinnaras (celestial singers), heavenly maidens, Asuras (a type of warring deity), Rakshasas (a type of evil spirit), Kumbhandas, etc., are universally placed in various lands to protect the Dharma.

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養育。 　迦毗波羅奈，　　摩伽拘薩羅， 　般遮鴦伽國，　　蘇摩阿濕婆， 　摩偷支提國，　　婆蹉及賒耶， 　羅吒憂禪尼，　　羅仛輸盧那， 　摩尼讇鞞國，　　乾陀波吒羅， 　般提婆樓帝，　　跋尼悉都那， 　瞻波缽浮尼，　　富樓沙富羅， 　烏場寄薩梨，　　金性摩都羅， 　波斯敕勤土，　　般遮囊伽羅， 　尸利耶摩國，　　叵耶藪利迦， 　罽賓跋利國，　　佉羅憂羅賒， 　伽賒遮居國，　　達羅弗離沙， 　簁提沙勒國，　　婆樓兮周迦， 　于填及鄯善，　　龜茲緊那羅， 　震旦等國土，　　護持令安置。 　於此一切國，　　諸龍無分者， 　一百八十萬，　　夜叉等無分， 　及八頻婆羅，　　修羅不得分， 　六萬那由他，　　天女等無分， 　六十二百千。　　我今悉謝汝， 　各住本宮殿，　　護持我正法。 　當與汝神咒，　　遮障惡眾生， 　休息諸惱害，　　一切斗諍訟， 　亢旱及水潦，　　病儉諸賊寇， 　增長三精氣，　　諸惡令休息， 　護持我正法，　　熾然三寶種。 　聲聞諸比丘，　　三業常相應， 　剃頭不持戒，　　一切皆護持。 　為諸聲聞故，　　具舍諸田宅， 　飲食及湯藥，　　一切有所須， 　如是諸施主，　　汝等護養育。」

【現代漢語翻譯】 現代漢語譯本 養育。 迦毗波羅奈（Kapilavastu），摩伽拘薩羅（Magadha Kosala）， 般遮鴦伽國（Panchala），蘇摩阿濕婆（Soma Ashva）， 摩偷支提國（Mathura），婆蹉（Vatsa）及賒耶（Shaya）， 羅吒憂禪尼（Lata Ujjain），羅仛輸盧那（Lata Shuruna）， 摩尼讇鞞國（Manichanbi），乾陀波吒羅（Gandhara）， 般提婆樓帝（Pandivardhana），跋尼悉都那（Varnisthuna）， 瞻波缽浮尼（Champa Prapuni），富樓沙富羅（Purushapura）， 烏場寄薩梨（Ujjain Kasali），金性摩都羅（Golden Mathura）， 波斯敕勤土（Persia），般遮囊伽羅（Panchala）， 尸利耶摩國（Siri Yama），叵耶藪利迦（Paya Surika）， 罽賓跋利國（Kashmir），佉羅憂羅賒（Khara Urasa）， 伽賒遮居國（Ghasa Chaju），達羅弗離沙（Dara Phrisa）， 簁提沙勒國（Sithisala），婆樓兮周迦（Bharukachha）， 于填（Khotan）及鄯善（Shanshan），龜茲（Kucha）緊那羅（Kinnara）， 震旦（China）等國土，護持令安置。 於此一切國，諸龍無分者， 一百八十萬，夜叉等無分， 及八頻婆羅（Pimbala），修羅（Asura）不得分， 六萬那由他（Nayuta），天女等無分， 六十二百千。我今悉謝汝， 各住本宮殿，護持我正法。 當與汝神咒，遮障惡眾生， 休息諸惱害，一切斗諍訟， 亢旱及水潦，病儉諸賊寇， 增長三精氣，諸惡令休息， 護持我正法，熾然三寶種。 聲聞諸比丘，三業常相應， 剃頭不持戒，一切皆護持。 為諸聲聞故，具舍諸田宅， 飲食及湯藥，一切有所須， 如是諸施主，汝等護養育。」

【English Translation】 English version Nurturing. Kapilavastu, Magadha Kosala, Panchala, Soma Ashva, Mathura, Vatsa and Shaya, Lata Ujjain, Lata Shuruna, Manichanbi, Gandhara, Pandivardhana, Varnisthuna, Champa Prapuni, Purushapura, Ujjain Kasali, Golden Mathura, Persia, Panchala, Siri Yama, Paya Surika, Kashmir, Khara Urasa, Ghasa Chaju, Dara Phrisa, Sithisala, Bharukachha, Khotan and Shanshan, Kucha Kinnara, China and other countries, protect and settle them. In all these countries, those dragons without a share, One million eight hundred thousand, Yakshas and others without a share, And eight Pimbalas, Asuras without a share, Sixty thousand Nayutas, celestial maidens and others without a share, Sixty-two hundred thousand. I now thank you all, Each dwell in your own palaces, protect my true Dharma. I shall give you divine mantras, to shield evil beings, To cease all afflictions, all conflicts and disputes, Droughts and floods, diseases, famines, and all bandits, To increase the three vital essences, to cease all evils, Protect my true Dharma, and ignite the seeds of the Three Jewels. Sravakas and all Bhikkhus, whose three karmas are always in accord, Those who shave their heads but do not uphold the precepts, all shall be protected. For the sake of all Sravakas, who have given up their fields and houses, Food and medicine, all that is needed, Such benefactors, you shall protect and nurture them.」

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大方等大集經卷第五十五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十六

高齊天竺三藏那連提耶舍譯

月藏分第十二星宿攝受品第十八

爾時，佛告娑婆世界主大梵天王、釋提桓因、四天王言：「過去天仙云何佈置諸宿曜辰，攝護國土養育眾生？」

娑婆世界主大梵天王、釋提桓因、四天王等，而白佛言：「過去天仙分佈安置諸宿曜辰，攝護國土養育眾生，於四方中各有所主。

「東方七宿：一者、角宿主于眾鳥；二者、亢宿主于出家求聖道者；三者、氏宿主水生眾生；四者、房宿主行車求利；五者、心宿主于女人；六者、尾宿主洲渚眾生；七者、箕宿主于陶師。

「南方七宿：一者，井宿主于金師；二者，鬼宿主於一切國王大臣；三者，柳宿；主雪山龍；四者，星宿主巨富者；五者，張宿主于盜賊；六者，翼宿主于商人；七者，軫宿主須羅吒國。

「西方七宿：一者、奎宿主行船人；二者、婁宿主于商人；三者、胃宿主婆樓迦國；四者、昴宿主於水牛；五者、畢宿主一切眾生；六者、嘴宿主鞞提訶國；七者、參宿主于剎利。

「北方七宿：一者、斗宿主澆部沙國；二者、牛宿主于剎利及安多缽竭那國；三

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第五十五 《大方等大集經》卷第五十六 高齊天竺三藏那連提耶舍譯 月藏分第十二 星宿攝受品第十八 爾時，佛告訴娑婆世界主大梵天王、釋提桓因（帝釋天）、四天王說：『過去的天仙是如何佈置星宿和日月星辰，來守護國土、養育眾生的呢？』 娑婆世界主大梵天王、釋提桓因、四天王等，向佛稟告說：『過去的天仙分佈安置星宿和日月星辰，守護國土、養育眾生，在四方中各有其主管。 『東方七宿：第一，角宿主管各種鳥類；第二，亢宿主管出家求取聖道的人；第三，氏宿主管水生眾生；第四，房宿主管駕車求取利益的人；第五，心宿主管女人；第六，尾宿主管洲渚上的眾生；第七，箕宿主管陶工。 『南方七宿：第一，井宿主管金匠；第二，鬼宿主管一切國王和大臣；第三，柳宿主管雪山龍；第四，星宿主管巨富之人；第五，張宿主管盜賊；第六，翼宿主管商人；第七，軫宿主管須羅吒國。 『西方七宿：第一，奎宿主管行船之人；第二，婁宿主管商人；第三，胃宿主管婆樓迦國；第四，昴宿主管水牛；第五，畢宿主管一切眾生；第六，嘴宿主管鞞提訶國；第七，參宿主管剎帝利。 『北方七宿：第一，斗宿主管澆部沙國；第二，牛宿主管剎帝利和安多缽竭那國；第三

【English Translation】 English version The Mahāvaipulya Mahāsaṃnipāta Sūtra, Volume 55 The Mahāvaipulya Mahāsaṃnipāta Sūtra, Volume 56 Translated by Narendrayasas, Tripiṭaka Master from India of the Northern Qi Dynasty Chapter 12 of the Moon Store Division: Chapter 18 on the Acceptance of Constellations At that time, the Buddha said to the Great Brahma King, the lord of the Sahā world, Śakra Devānām Indra (Indra, King of the Gods), and the Four Heavenly Kings: 'How did the past celestial beings arrange the constellations and celestial bodies to protect the lands and nurture living beings?' The Great Brahma King, the lord of the Sahā world, Śakra Devānām Indra, the Four Heavenly Kings, and others, reported to the Buddha: 'The past celestial beings distributed and arranged the constellations and celestial bodies, protecting the lands and nurturing living beings, each having their own domain in the four directions. 'The seven constellations of the East: First, the Horn constellation governs all birds; second, the Neck constellation governs those who have left home to seek the holy path; third, the Root constellation governs aquatic beings; fourth, the Room constellation governs those who seek profit by driving vehicles; fifth, the Heart constellation governs women; sixth, the Tail constellation governs beings on islands and sandbanks; seventh, the Winnowing Basket constellation governs potters.' 'The seven constellations of the South: First, the Well constellation governs goldsmiths; second, the Ghost constellation governs all kings and ministers; third, the Willow constellation governs the dragons of the snowy mountains; fourth, the Star constellation governs the extremely wealthy; fifth, the Extended constellation governs thieves; sixth, the Wings constellation governs merchants; seventh, the Chariot constellation governs the Śūrasena country.' 'The seven constellations of the West: First, the Legs constellation governs those who travel by boat; second, the Stomach constellation governs merchants; third, the Stomach constellation governs the Bahlika country; fourth, the Pleiades constellation governs water buffalo; fifth, the Net constellation governs all living beings; sixth, the Beak constellation governs the Videha country; seventh, the Three Stars constellation governs the Kshatriyas.' 'The seven constellations of the North: First, the Dipper constellation governs the Kamboja country; second, the Ox constellation governs the Kshatriyas and the Andhra country; third

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者、女宿主鴦伽摩伽陀國；四者、虛宿主般遮羅國；五者、危宿主著花冠者；六者、室宿主乾陀羅國輸盧那國及諸龍蛇腹行之類；七者、壁宿主乾闥婆善音樂者。

「大德婆伽婆！過去天仙如是佈置四方諸宿，攝護國土養育眾生。」

爾時，佛告梵王等言：「汝等諦聽！我於世間天人仙中一切知見最為殊勝，亦使諸宿曜辰攝護國土養育眾生。汝等宣告令彼得知，如我所分國土眾生各各隨分攝護養育。」

大梵王等而白佛言：「如是，大德婆伽婆！唯然受教。」

爾時，佛告梵王等言：「我今以彼于摩國、陀樓國、悉支那國、奈摩陀國、陀羅陀國、佉沙國、羅佉國、賒摩國、侯羅婆國、舍頭迦國、頞阇婆國、沒遮波國，此十二國，付囑角宿攝護養育，亦護角宿日建立國土、城邑、聚落及角宿日所生眾生，汝等宣告令彼得知。」

梵王等言：「如是，大德婆伽婆！唯然受教。」

爾時，佛告梵王等言：「我今以彼阿羅荼國、訶利那國、叔迦羅國、波盧羅國、弗利賒國、那摩帝國、俱致娑國、蘇那婆國、賒摩國、跋陀婆國，如是十國，付囑亢宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼佉搜迦國、信頭婆遲國、阿摩利國、余尼目佉國、難陀婆國、伽沙國、

【現代漢語翻譯】 現代漢語譯本 一、女宿（Nakshatra，印度星宿名）主管鴦伽（Anga，古印度國名）摩伽陀國（Magadha，古印度國名）；二、虛宿（Nakshatra）主管般遮羅國（Panchala，古印度國名）；三、危宿（Nakshatra）主管戴花冠者；四、室宿（Nakshatra）主管乾陀羅國（Gandhara，古印度國名）、輸盧那國（Shuluna，古印度國名）以及各種龍蛇等腹行生物；五、壁宿（Nakshatra）主管乾闥婆（Gandharva，天神名）善於音樂者。 『大德婆伽婆（Bhagavan，佛的尊稱）！過去的天仙們就是這樣佈置四方星宿，來守護國土，養育眾生的。』 這時，佛告訴梵王（Brahma，印度教神祇）等人說：『你們仔細聽著！我在世間天人仙中，一切知見最為殊勝，也讓這些星宿來守護國土，養育眾生。你們要宣告，讓他們知道，我所劃分的國土眾生，各自按照自己的分位來守護養育。』 大梵王等人對佛說：『是的，大德婆伽婆！我們謹遵教誨。』 這時，佛告訴梵王等人說：『我現在將摩國（Mora，古印度國名）、陀樓國（Dara，古印度國名）、悉支那國（Sichina，古印度國名）、奈摩陀國（Naimada，古印度國名）、陀羅陀國（Darada，古印度國名）、佉沙國（Khasa，古印度國名）、羅佉國（Rakha，古印度國名）、賒摩國（Shama，古印度國名）、侯羅婆國（Haulava，古印度國名）、舍頭迦國（Shatuka，古印度國名）、頞阇婆國（Arjava，古印度國名）、沒遮波國（Machapa，古印度國名）這十二個國家，付囑給角宿（Nakshatra）守護養育，也守護角宿日建立的國土、城邑、聚落以及角宿日所生的眾生，你們要宣告讓他們知道。』 梵王等人說：『是的，大德婆伽婆！我們謹遵教誨。』 這時，佛告訴梵王等人說：『我現在將阿羅荼國（Arada，古印度國名）、訶利那國（Harina，古印度國名）、叔迦羅國（Shukara，古印度國名）、波盧羅國（Palura，古印度國名）、弗利賒國（Prisha，古印度國名）、那摩帝國（Namadipa，古印度國名）、俱致娑國（Kutisa，古印度國名）、蘇那婆國（Sunava，古印度國名）、賒摩國（Shama，古印度國名）、跋陀婆國（Bhadrava，古印度國名）這十個國家，付囑給亢宿（Nakshatra）守護養育，乃至謹遵教誨。』 這時，佛告訴梵王等人說：『我現在將佉搜迦國（Khasauka，古印度國名）、信頭婆遲國（Sindhuvachi，古印度國名）、阿摩利國（Amari，古印度國名）、余尼目佉國（Yonimukha，古印度國名）、難陀婆國（Nandava，古印度國名）、伽沙國（Gasha，古印度國名）』

【English Translation】 English version First, the Nakshatra (Indian lunar mansion) 'Female' governs the countries of Anga and Magadha; second, the Nakshatra 'Void' governs the country of Panchala; third, the Nakshatra 'Danger' governs those who wear flower garlands; fourth, the Nakshatra 'Chamber' governs the countries of Gandhara and Shuluna, as well as all kinds of crawling creatures like dragons and snakes; fifth, the Nakshatra 'Wall' governs the Gandharvas, who are skilled in music. 'Great Virtuous Bhagavan (Buddha's honorific)! In the past, the celestial beings arranged the constellations in the four directions in this way, to protect the lands and nurture living beings.' At that time, the Buddha said to Brahma and others: 'Listen carefully! Among all the celestial beings, humans, and immortals in the world, my knowledge and insight are the most supreme. I also empower these constellations to protect the lands and nurture living beings. You must proclaim this so that they know that the lands and beings I have assigned are to be protected and nurtured according to their respective positions.' The Great Brahma and others said to the Buddha: 'Yes, Great Virtuous Bhagavan! We will follow your teachings.' At that time, the Buddha said to Brahma and others: 'I now entrust the twelve countries of Mora, Dara, Sichina, Naimada, Darada, Khasa, Rakha, Shama, Haulava, Shatuka, Arjava, and Machapa to the Nakshatra 'Horn' for protection and nurturing. It will also protect the lands, cities, and settlements established on the day of the 'Horn' Nakshatra, as well as the beings born on that day. You must proclaim this so that they know.' Brahma and others said: 'Yes, Great Virtuous Bhagavan! We will follow your teachings.' At that time, the Buddha said to Brahma and others: 'I now entrust the ten countries of Arada, Harina, Shukara, Palura, Prisha, Namadipa, Kutisa, Sunava, Shama, and Bhadrava to the Nakshatra 'Throat' for protection and nurturing, and so on, we will follow your teachings.' At that time, the Buddha said to Brahma and others: 'I now entrust the countries of Khasauka, Sindhuvachi, Amari, Yonimukha, Nandava, and Gasha'

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跋使俱阇國、由婆迦國、婆佉羅國、沙婆羅國、伽樓荼國、鳩籌迦國、婆遮利婆國，此十三國，付囑氐宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼波頭摩國弗色迦羅國、目帝國、嵩伽摩國、耆利國、不摩婆國、南耆利國、遮波羅國、修帝達賒國、提婆那國、奚周迦國，此十一國，付囑房宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼睺羅婆國、鳩羅婆國、牟羅婆國、能伽婆國、蘇提闥國、鳩知迦國、天王國、毗那婆國、波搜多國、奚迦國，如是十國，付囑心宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼伽阇弗國、迦羅婆國、迦迦波他國、悉陀叉國、郁瑟吒羅婆國、帝羅南國、阿羅毗國、那婆國、弗色迦羅婆國、摩兜利國、迦鄰伽跋帝國、摩于達利國、畢姜阇國、缽利犀羅婆國，此十四國，付囑尾箕二宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼婆蹉國、憂禪尼國、憂樓頻螺國、輸尼般多國、摩荼婆國、毗使拏提波國、遮羅羯波國、婆羅斫迦羅國、羅摩伽摩國、迦尸弗國、鳩樓沙國、陀修國、盧醯多國、阿婆陀荼國、帝拏槃那國、遮達那國、毗伽阇國，此十七國，付囑井宿攝護養育，乃至唯然受教。」

【現代漢語翻譯】 現代漢語譯本：那時，佛陀告訴梵天王等人：『我將跋使俱阇國（跋使俱阇國）、由婆迦國（由婆迦國）、婆佉羅國（婆佉羅國）、沙婆羅國（沙婆羅國）、伽樓荼國（伽樓荼國）、鳩籌迦國（鳩籌迦國）、婆遮利婆國（婆遮利婆國），這十三個國家，託付給氐宿（星宿名）守護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人：『我現在將波頭摩國（波頭摩國）、弗色迦羅國（弗色迦羅國）、目帝國（目帝國）、嵩伽摩國（嵩伽摩國）、耆利國（耆利國）、不摩婆國（不摩婆國）、南耆利國（南耆利國）、遮波羅國（遮波羅國）、修帝達賒國（修帝達賒國）、提婆那國（提婆那國）、奚周迦國（奚周迦國），這十一個國家，託付給房宿（星宿名）守護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人：『我現在將睺羅婆國（睺羅婆國）、鳩羅婆國（鳩羅婆國）、牟羅婆國（牟羅婆國）、能伽婆國（能伽婆國）、蘇提闥國（蘇提闥國）、鳩知迦國（鳩知迦國）、天王國（天王國）、毗那婆國（毗那婆國）、波搜多國（波搜多國）、奚迦國（奚迦國），這十個國家，託付給心宿（星宿名）守護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人：『我現在將伽阇弗國（伽阇弗國）、迦羅婆國（迦羅婆國）、迦迦波他國（迦迦波他國）、悉陀叉國（悉陀叉國）、郁瑟吒羅婆國（郁瑟吒羅婆國）、帝羅南國（帝羅南國）、阿羅毗國（阿羅毗國）、那婆國（那婆國）、弗色迦羅婆國（弗色迦羅婆國）、摩兜利國（摩兜利國）、迦鄰伽跋帝國（迦鄰伽跋帝國）、摩于達利國（摩于達利國）、畢姜阇國（畢姜阇國）、缽利犀羅婆國（缽利犀羅婆國），這十四個國家，託付給尾箕二宿（星宿名）守護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人：『我現在將婆蹉國（婆蹉國）、憂禪尼國（憂禪尼國）、憂樓頻螺國（憂樓頻螺國）、輸尼般多國（輸尼般多國）、摩荼婆國（摩荼婆國）、毗使拏提波國（毗使拏提波國）、遮羅羯波國（遮羅羯波國）、婆羅斫迦羅國（婆羅斫迦羅國）、羅摩伽摩國（羅摩伽摩國）、迦尸弗國（迦尸弗國）、鳩樓沙國（鳩樓沙國）、陀修國（陀修國）、盧醯多國（盧醯多國）、阿婆陀荼國（阿婆陀荼國）、帝拏槃那國（帝拏槃那國）、遮達那國（遮達那國）、毗伽阇國（毗伽阇國），這十七個國家，託付給井宿（星宿名）守護養育，直到他們完全接受教誨。』

【English Translation】 English version: At that time, the Buddha said to the Brahma kings and others, 'I now entrust the countries of Bhaishajya Kuta (Bhaishajya Kuta), Yauvaka (Yauvaka), Bhakara (Bhakara), Shavara (Shavara), Garura (Garura), Kuchuka (Kuchuka), and Bhachali (Bhachali), these thirteen countries, to the Nakshatra (constellation) Krittika for protection and nurturing, until they fully receive the teachings.' At that time, the Buddha said to the Brahma kings and others, 'I now entrust the countries of Paduma (Paduma), Phrusakara (Phrusakara), Mudita (Mudita), Sangama (Sangama), Giri (Giri), Bhumava (Bhumava), Nanagiri (Nanagiri), Chapala (Chapala), Shudidasha (Shudidasha), Devanagara (Devanagara), and Kshijuka (Kshijuka), these eleven countries, to the Nakshatra (constellation) Rohini for protection and nurturing, until they fully receive the teachings.' At that time, the Buddha said to the Brahma kings and others, 'I now entrust the countries of Haurava (Haurava), Kurava (Kurava), Murava (Murava), Nangava (Nangava), Sutidha (Sutidha), Kuchika (Kuchika), Tianwang (Tianwang), Vinava (Vinava), Pasota (Pasota), and Kshika (Kshika), these ten countries, to the Nakshatra (constellation) Magha for protection and nurturing, until they fully receive the teachings.' At that time, the Buddha said to the Brahma kings and others, 'I now entrust the countries of Gajafruta (Gajafruta), Karava (Karava), Kakapatha (Kakapatha), Siddhaka (Siddhaka), Ustrarava (Ustrarava), Tiranana (Tiranana), Alavi (Alavi), Nava (Nava), Phrusakarava (Phrusakarava), Matuli (Matuli), Kalingabhadra (Kalingabhadra), Mayudali (Mayudali), Bijanga (Bijanga), and Prishirava (Prishirava), these fourteen countries, to the two Nakshatras (constellations) Vishakha and Anuradha for protection and nurturing, until they fully receive the teachings.' At that time, the Buddha said to the Brahma kings and others, 'I now entrust the countries of Vatsa (Vatsa), Ujjayini (Ujjayini), Uruvilva (Uruvilva), Shunipanta (Shunipanta), Madhura (Madhura), Vishnudeva (Vishnudeva), Charakara (Charakara), Bharachakra (Bharachakra), Ramagrama (Ramagrama), Kashipura (Kashipura), Kurusha (Kurusha), Dashu (Dashu), Rohita (Rohita), Avadhada (Avadhada), Tinapanna (Tinapanna), Chadana (Chadana), and Vijaya (Vijaya), these seventeen countries, to the Nakshatra (constellation) Mrigashira for protection and nurturing, until they fully receive the teachings.'

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爾時，佛告梵王等言：「我今以彼波吒利弗國、摩尼藍婆國、婆樓那國、那遮羅國、羯那國、北般遮羅國、帝跋拏國、娑羅蹉國、瞻波國、蘇都那國、鳩樓差多國、西地國、富樓沙富羅國、侯彌單國、藍摩婆國、瞿羅國、奚摩國、阇耶波梯國、婆求彌國、恒河門國、頭婆羅婆帝國、旃達羅跋帝國、婆樓迦車國、蘇尼棄國、瞿沙跋帝國，此二十五國，付囑鬼宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼寄薩梨國、摩訶尼梯國、烏場國、須尼棄國、波羅婆國、憂羅婆國、區荼國、尼佉國、干荼波羅婆國、婆寄多國，如是十國，付囑柳宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼阿鞞遮國、蘇跋拏國阇吒國、金性國、摩兜羅國、毗摩尸利國、檢婆樓遮國、蘇梨國、婆求遮國、頻頭羅婆國、婆羅那國、般遮囊伽羅國，此十二國，付囑星宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼波斯國、訶利陀國、敕勤國、阿摩羅國、婆羅婆國、蘇摩尼棄國、叵耶那國、三牟遮國、尸梨沙國、婆利國、伽菟娑國、摩遮國、兜佉羅國、摩頭師利國，此十四國，付囑張翼二宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼伽羅婆

【現代漢語翻譯】 現代漢語譯本：

那時，佛陀告訴梵天王等人說：『我現在將波吒利弗國（Pataliputra，古印度城市）、摩尼藍婆國（Manirambha，古印度地名）、婆樓那國（Varuna，古印度地名）、那遮羅國（Nachala，古印度地名）、羯那國（Karna，古印度地名）、北般遮羅國（Uttara Panchala，古印度地名）、帝跋拏國（Devadana，古印度地名）、娑羅蹉國（Saraccha，古印度地名）、瞻波國（Champa，古印度城市）、蘇都那國（Suduna，古印度地名）、鳩樓差多國（Kurukshetra，古印度地名）、西地國（Siddi，古印度地名）、富樓沙富羅國（Purushapura，古印度城市）、侯彌單國（Humitana，古印度地名）、藍摩婆國（Ramabha，古印度地名）、瞿羅國（Gora，古印度地名）、奚摩國（Hima，古印度地名）、阇耶波梯國（Jayapati，古印度地名）、婆求彌國（Bhagumi，古印度地名）、恒河門國（Gangadvara，古印度地名）、頭婆羅婆帝國（Tuvavara，古印度地名）、旃達羅跋帝國（Chandravati，古印度地名）、婆樓迦車國（Bharukaccha，古印度城市）、蘇尼棄國（Sunikita，古印度地名）、瞿沙跋帝國（Ghosavati，古印度地名），這二十五個國家，交付給鬼宿星神來攝護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人說：『我現在將寄薩梨國（Kisali，古印度地名）、摩訶尼梯國（Mahaniti，古印度地名）、烏場國（Ujjana，古印度地名）、須尼棄國（Sunikita，古印度地名）、波羅婆國（Parava，古印度地名）、憂羅婆國（Uravaka，古印度地名）、區荼國（Kuta，古印度地名）、尼佉國（Nikha，古印度地名）、干荼波羅婆國（Kandaparava，古印度地名）、婆寄多國（Bhajita，古印度地名），這十個國家，交付給柳宿星神來攝護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人說：『我現在將阿鞞遮國（Abhicha，古印度地名）、蘇跋拏國阇吒國（Suvarnajata，古印度地名）、金性國（Kimsita，古印度地名）、摩兜羅國（Mathura，古印度城市）、毗摩尸利國（Vimashiri，古印度地名）、檢婆樓遮國（Kambhoja，古印度地名）、蘇梨國（Suri，古印度地名）、婆求遮國（Bhagucha，古印度地名）、頻頭羅婆國（Pindurava，古印度地名）、婆羅那國（Varana，古印度地名）、般遮囊伽羅國（Panchanangala，古印度地名），這十二個國家，交付給星宿星神來攝護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人說：『我現在將波斯國（Parasika，古印度地名）、訶利陀國（Harita，古印度地名）、敕勤國（Chakrakina，古印度地名）、阿摩羅國（Amara，古印度地名）、婆羅婆國（Parava，古印度地名）、蘇摩尼棄國（Sumanikita，古印度地名）、叵耶那國（Payana，古印度地名）、三牟遮國（Samucha，古印度地名）、尸梨沙國（Shilisha，古印度地名）、婆利國（Vari，古印度地名）、伽菟娑國（Ghatusa，古印度地名）、摩遮國（Macha，古印度地名）、兜佉羅國（Tukhara，古印度地名）、摩頭師利國（Madhushiri，古印度地名），這十四個國家，交付給張翼二宿星神來攝護養育，直到他們完全接受教誨。』 那時，佛陀告訴梵天王等人說：『我現在將伽羅婆

【English Translation】 English version:

At that time, the Buddha said to the Brahma kings and others: 'I now entrust the countries of Pataliputra (ancient Indian city), Manirambha (ancient Indian place name), Varuna (ancient Indian place name), Nachala (ancient Indian place name), Karna (ancient Indian place name), Uttara Panchala (ancient Indian place name), Devadana (ancient Indian place name), Saraccha (ancient Indian place name), Champa (ancient Indian city), Suduna (ancient Indian place name), Kurukshetra (ancient Indian place name), Siddi (ancient Indian place name), Purushapura (ancient Indian city), Humitana (ancient Indian place name), Ramabha (ancient Indian place name), Gora (ancient Indian place name), Hima (ancient Indian place name), Jayapati (ancient Indian place name), Bhagumi (ancient Indian place name), Gangadvara (ancient Indian place name), Tuvavara (ancient Indian place name), Chandravati (ancient Indian place name), Bharukaccha (ancient Indian city), Sunikita (ancient Indian place name), and Ghosavati (ancient Indian place name), these twenty-five countries, to the Ghost Constellation to protect and nurture, until they fully accept the teachings.' At that time, the Buddha said to the Brahma kings and others: 'I now entrust the countries of Kisali (ancient Indian place name), Mahaniti (ancient Indian place name), Ujjana (ancient Indian place name), Sunikita (ancient Indian place name), Parava (ancient Indian place name), Uravaka (ancient Indian place name), Kuta (ancient Indian place name), Nikha (ancient Indian place name), Kandaparava (ancient Indian place name), and Bhajita (ancient Indian place name), these ten countries, to the Willow Constellation to protect and nurture, until they fully accept the teachings.' At that time, the Buddha said to the Brahma kings and others: 'I now entrust the countries of Abhicha (ancient Indian place name), Suvarnajata (ancient Indian place name), Kimsita (ancient Indian place name), Mathura (ancient Indian city), Vimashiri (ancient Indian place name), Kambhoja (ancient Indian place name), Suri (ancient Indian place name), Bhagucha (ancient Indian place name), Pindurava (ancient Indian place name), Varana (ancient Indian place name), and Panchanangala (ancient Indian place name), these twelve countries, to the Star Constellation to protect and nurture, until they fully accept the teachings.' At that time, the Buddha said to the Brahma kings and others: 'I now entrust the countries of Parasika (ancient Indian place name), Harita (ancient Indian place name), Chakrakina (ancient Indian place name), Amara (ancient Indian place name), Parava (ancient Indian place name), Sumanikita (ancient Indian place name), Payana (ancient Indian place name), Samucha (ancient Indian place name), Shilisha (ancient Indian place name), Vari (ancient Indian place name), Ghatusa (ancient Indian place name), Macha (ancient Indian place name), Tukhara (ancient Indian place name), and Madhushiri (ancient Indian place name), these fourteen countries, to the Extended Wings Constellation to protect and nurture, until they fully accept the teachings.' At that time, the Buddha said to the Brahma kings and others: 'I now entrust the countries of Garava

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羅國、憂羅賒國、罽使拏國、婆耆國、檀多摩利國、婆樓遮國、陀荼國、達拏國、藪牟寄賒國、鳩論遮差國、呿羅婆羅國、阿疏俱迦國，此十二國，付囑軫宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼鳩賒弗利國、緊那羅國、迦卑羅摩利國、三謨師國、㖶羅尼國、時婆利國、奚阇尼國、摩兜褰遲國、般荼梨國、蜜拏梨國、修羅毗國、侯摩多尼國，此十二國，付囑奎宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼提帝賒婆國、蘇摩跋羅國、多羅比尼國、阿賒若國、俱薩羅斯國、悉都那國、娑羅瞬遲國、緊拏多利國、濕婆尼利國、羅婆師饑國、佉吒梨毗國、佉娑利國、白馬國，此十三國，付囑婁宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼阿斯那棄國、軍陀羅毗國、安尼師國、遮俱波國、兜伽帝國、逋支國、支多毗悉帝國、憂簁帝國、槃頭波羅國、毗羅梨迦國、摩陀羅毗國、迦拏波帝國、達婆娑梨國，此十三國，付囑胃宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼波羅耽羅國、只叔迦國、婆樓遮國、輸盧那國、迦毗羅婆國、奢耶國、馬面國、伽樓荼國、憍羅跋陀國、吳地國、阇婆跋帝國、鞞樓國、伽樓訶國、

【現代漢語翻譯】 現代漢語譯本：佛陀告訴梵天王等人：『我現在將羅國（一個國家）、憂羅賒國（一個國家）、罽使拏國（一個國家）、婆耆國（一個國家）、檀多摩利國（一個國家）、婆樓遮國（一個國家）、陀荼國（一個國家）、達拏國（一個國家）、藪牟寄賒國（一個國家）、鳩論遮差國（一個國家）、呿羅婆羅國（一個國家）、阿疏俱迦國（一個國家），這十二個國家，交付給軫宿（星宿名）守護養育，它們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將鳩賒弗利國（一個國家）、緊那羅國（一個國家）、迦卑羅摩利國（一個國家）、三謨師國（一個國家）、㖶羅尼國（一個國家）、時婆利國（一個國家）、奚阇尼國（一個國家）、摩兜褰遲國（一個國家）、般荼梨國（一個國家）、蜜拏梨國（一個國家）、修羅毗國（一個國家）、侯摩多尼國（一個國家），這十二個國家，交付給奎宿（星宿名）守護養育，它們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將提帝賒婆國（一個國家）、蘇摩跋羅國（一個國家）、多羅比尼國（一個國家）、阿賒若國（一個國家）、俱薩羅斯國（一個國家）、悉都那國（一個國家）、娑羅瞬遲國（一個國家）、緊拏多利國（一個國家）、濕婆尼利國（一個國家）、羅婆師饑國（一個國家）、佉吒梨毗國（一個國家）、佉娑利國（一個國家）、白馬國（一個國家），這十三個國家，交付給婁宿（星宿名）守護養育，它們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將阿斯那棄國（一個國家）、軍陀羅毗國（一個國家）、安尼師國（一個國家）、遮俱波國（一個國家）、兜伽帝國（一個國家）、逋支國（一個國家）、支多毗悉帝國（一個國家）、憂簁帝國（一個國家）、槃頭波羅國（一個國家）、毗羅梨迦國（一個國家）、摩陀羅毗國（一個國家）、迦拏波帝國（一個國家）、達婆娑梨國（一個國家），這十三個國家，交付給胃宿（星宿名）守護養育，它們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將波羅耽羅國（一個國家）、只叔迦國（一個國家）、婆樓遮國（一個國家）、輸盧那國（一個國家）、迦毗羅婆國（一個國家）、奢耶國（一個國家）、馬面國（一個國家）、伽樓荼國（一個國家）、憍羅跋陀國（一個國家）、吳地國（一個國家）、阇婆跋帝國（一個國家）、鞞樓國（一個國家）、伽樓訶國（一個國家），

【English Translation】 English version: Then, the Buddha said to the Brahma Kings and others: 'I now entrust the countries of Luo (a country), Youluoshe (a country), Jishina (a country), Poqi (a country), Dandamali (a country), Poluzhe (a country), Tuotu (a country), Dana (a country), Shoumoujisha (a country), Jiulunzhacha (a country), Qieluopolo (a country), and Ashujujia (a country), these twelve countries, to the care and nurturing of the Zhen constellation (a star constellation), and they will all follow the teachings.' At that time, the Buddha said to the Brahma Kings and others: 'I now entrust the countries of Jushafuli (a country), Jinnaruo (a country), Jiabiluomali (a country), Sanmoshi (a country), Anluoni (a country), Shiboli (a country), Xijiani (a country), Matouqianchi (a country), Pandali (a country), Minnali (a country), Xiuluopi (a country), and Houmotuoni (a country), these twelve countries, to the care and nurturing of the Kui constellation (a star constellation), and they will all follow the teachings.' At that time, the Buddha said to the Brahma Kings and others: 'I now entrust the countries of Didishepo (a country), Sumobaluo (a country), Duoluobini (a country), Asharuo (a country), Jusaluosi (a country), Xiduna (a country), Suoluoshunchi (a country), Jinnaduoli (a country), Shiponili (a country), Luoposhiji (a country), Qiatuolip (a country), Qiasali (a country), and Baima (a country), these thirteen countries, to the care and nurturing of the Lou constellation (a star constellation), and they will all follow the teachings.' At that time, the Buddha said to the Brahma Kings and others: 'I now entrust the countries of Asinaqi (a country), Juntuoluopi (a country), Annishi (a country), Chejupo (a country), Doujiadiguo (a country), Buzhi (a country), Zhitobixidiguo (a country), Youshi (a country), Pantoupoluo (a country), Piluolijia (a country), Motuoluopi (a country), Jianabudiguo (a country), and Dabosali (a country), these thirteen countries, to the care and nurturing of the Wei constellation (a star constellation), and they will all follow the teachings.' At that time, the Buddha said to the Brahma Kings and others: 'I now entrust the countries of Boluotanluo (a country), Zhishujia (a country), Poluzhe (a country), Shuluna (a country), Jiabiluopo (a country), Sheye (a country), Mamian (a country), Jialuotu (a country), Jiaoluobatuo (a country), Wudi (a country), Shepobadiguo (a country), Pilou (a country), and Jialuhe (a country),

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于填國、伽頗羅國、狗面國、尼婆羅國、俱那娑國，此十八國，付囑昴宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼摩伽陀國、鞞提訶國、薩羅國、奚浮迦國、牟尼奢耶國、羅羅國、余尼迦國、拘薩羅國、跋沙伽國、阿荼國、鞞訶迦國、頞那婆國、伽耶國、尼婆國、槃羅婆國、跋知尼國、陀樓國、尸利曼多國、彌伽頗羅國、摩醯首羅膩羅耶國、罽賓國、婆盧師多國、沙勒國、憶尼國、簁堤國，此二十五國，付囑畢宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼尼娑國、迦尸國、奢鳩尼國、阿吒摩阇國、緊陀國、摩婆摩國、達毗迦國、八城國、殊提沙國、婆毗迦國、婆求荼國、摩訶羅吒國、乾陀羅國、迦婆摩國、般遮羅國、多荼沙國、首婆迦國、摩師跋那國、兜羅婆國、蘇摩國、婆求國、摩多摩利國、摩羅婆國、鳩留國、瞿沙國，此二十五國，付囑嘴宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼阿濕婆國、奢跋那國、摩偷羅國、鴦伽吒婆國、摩頭曼多國、俱周羅國、曼遮國、婆求摩國、俱阇婆國、震旦國、首羅犀那國、阿那牟佉國、佉羅婆羅國、犀摩娑國、那㝹邏婆跋陀國、曼遲羅婆國、奚周迦國，此十七國，付囑參宿攝護養育，乃至

【現代漢語翻譯】 現代漢語譯本：佛陀對梵天王等說：『我將填國（Yutian）、伽頗羅國（Gaboluo）、狗面國（Goumian）、尼婆羅國（Niboluo）、俱那娑國（Junasha），這十八個國家，託付給昴宿（Mao Su）守護養育，他們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將摩伽陀國（Magatuo）、鞞提訶國（Pitihe）、薩羅國（Saluo）、奚浮迦國（Xifujia）、牟尼奢耶國（Munisheye）、羅羅國（Luoluo）、余尼迦國（Yunijia）、拘薩羅國（Jusaluo）、跋沙伽國（Bashajia）、阿荼國（Atu）、鞞訶迦國（Pihajia）、頞那婆國（Annabo）、伽耶國（Jiaye）、尼婆國（Nibo）、槃羅婆國（Panluopo）、跋知尼國（Bazhini）、陀樓國（Tuolou）、尸利曼多國（Shilimanduo）、彌伽頗羅國（Mijiapoluo）、摩醯首羅膩羅耶國（Moheshuoluonilaye）、罽賓國（Jibin）、婆盧師多國（Balushiduo）、沙勒國（Shale）、憶尼國（Yini）、簁堤國（Shidi），這二十五個國家，託付給畢宿（Bi Su）守護養育，他們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將尼娑國（Nisuo）、迦尸國（Jiashi）、奢鳩尼國（Shejuni）、阿吒摩阇國（Atamozha）、緊陀國（Jintuo）、摩婆摩國（Mobamo）、達毗迦國（Dabijia）、八城國（Bacheng）、殊提沙國（Shudisha）、婆毗迦國（Pobijia）、婆求荼國（Baqutuo）、摩訶羅吒國（Moheluozha）、乾陀羅國（Gantuluo）、迦婆摩國（Jiabamo）、般遮羅國（Banzhaluo）、多荼沙國（Duotusha）、首婆迦國（Shubojia）、摩師跋那國（Moshibana）、兜羅婆國（Touluopo）、蘇摩國（Suomo）、婆求國（Baqiu）、摩多摩利國（Motamoli）、摩羅婆國（Moluo）、鳩留國（Juliu）、瞿沙國（Jusha），這二十五個國家，託付給嘴宿（Zui Su）守護養育，他們都會遵從教誨。』 那時，佛陀告訴梵天王等人：『我現在將阿濕婆國（Ashipo）、奢跋那國（Shebana）、摩偷羅國（Motuluo）、鴦伽吒婆國（Yangjiatuopo）、摩頭曼多國（Motoumanto）、俱周羅國（Juzhouluo）、曼遮國（Manzha）、婆求摩國（Baqiumo）、俱阇婆國（Jushapo）、震旦國（Zhendan）、首羅犀那國（Shuoluoxina）、阿那牟佉國（Anamumu）、佉羅婆羅國（Qialuopuluo）、犀摩娑國（Ximosuo）、那㝹邏婆跋陀國（Naluopobatuo）、曼遲羅婆國（Manchiluo）、奚周迦國（Xizhoujia），這十七個國家，託付給參宿（Shen Su）守護養育，他們都會遵從教誨。』

【English Translation】 English version: The Buddha said to the Brahma Kings and others, 'I entrust the eighteen countries of Yutian (于填國), Gaboluo (伽頗羅國), Gou mian (狗面國), Niboluo (尼婆羅國), and Junasha (俱那娑國) to the Pleiades (昴宿) for protection and nurturing, and they will all follow the teachings.' At that time, the Buddha told the Brahma Kings and others, 'I now entrust the twenty-five countries of Magatuo (摩伽陀國), Pitihe (鞞提訶國), Saluo (薩羅國), Xifujia (奚浮迦國), Munisheye (牟尼奢耶國), Luoluo (羅羅國), Yunijia (余尼迦國), Jusaluo (拘薩羅國), Bashajia (跋沙伽國), Atu (阿荼國), Pihajia (鞞訶迦國), Annabo (頞那婆國), Jiaye (伽耶國), Nibo (尼婆國), Panluopo (槃羅婆國), Bazhini (跋知尼國), Tuolou (陀樓國), Shilimanduo (尸利曼多國), Mijiapoluo (彌伽頗羅國), Moheshuoluonilaye (摩醯首羅膩羅耶國), Jibin (罽賓國), Balushiduo (婆盧師多國), Shale (沙勒國), Yini (憶尼國), and Shidi (簁堤國) to the Hyades (畢宿) for protection and nurturing, and they will all follow the teachings.' At that time, the Buddha told the Brahma Kings and others, 'I now entrust the twenty-five countries of Nisuo (尼娑國), Jiashi (迦尸國), Shejuni (奢鳩尼國), Atamozha (阿吒摩阇國), Jintuo (緊陀國), Mobamo (摩婆摩國), Dabijia (達毗迦國), Bacheng (八城國), Shudisha (殊提沙國), Pobijia (婆毗迦國), Baqutuo (婆求荼國), Moheluozha (摩訶羅吒國), Gantuluo (乾陀羅國), Jiabamo (迦婆摩國), Banzhaluo (般遮羅國), Duotusha (多荼沙國), Shubojia (首婆迦國), Moshibana (摩師跋那國), Touluopo (兜羅婆國), Suomo (蘇摩國), Baqiu (婆求國), Motamoli (摩多摩利國), Moluo (摩羅婆國), Juliu (鳩留國), and Jusha (瞿沙國) to the Orion (嘴宿) for protection and nurturing, and they will all follow the teachings.' At that time, the Buddha told the Brahma Kings and others, 'I now entrust the seventeen countries of Ashipo (阿濕婆國), Shebana (奢跋那國), Motuluo (摩偷羅國), Yangjiatuopo (鴦伽吒婆國), Motoumanto (摩頭曼多國), Juzhouluo (俱周羅國), Manzha (曼遮國), Baqiumo (婆求摩國), Jushapo (俱阇婆國), Zhendan (震旦國), Shuoluoxina (首羅犀那國), Anamumu (阿那牟佉國), Qialuopuluo (佉羅婆羅國), Ximosuo (犀摩娑國), Naluopobatuo (那㝹邏婆跋陀國), Manchiluo (曼遲羅婆國), and Xizhoujia (奚周迦國) to the Three Stars (參宿) for protection and nurturing, and they will all follow the teachings.'

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唯然受教。」

爾時，佛告梵王等言：「我今以彼辛頭鳩羅國、瞿那悉須國、迦羅差國、娑羅差國、達羅膩缽帝國、海果國、阿樓瑟拏羅婆國、那婆弗使波羅婆國、摩那兜利國、民陀羅跋帝國，如是十國，付囑斗宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼剎利天祠如是二處，付囑牛宿攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼阿樓那國、鳩私娑羅阇利國、瞻波兜簁國、龜慈國、摩藍浮沙國、舍迦國、物陀羅多國、簁提國、瞿師國、婆羅彌國，如是十國付囑女宿，攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼難提跋彌國、波羅尸國、滿福國、憂羅奢國、藍浮沙國、娑婆國、摩陀羅婆國、簁提國、佉沙國、娑羅斯國、師子國、訶波他國、訶利鳩時國、憂婆毗羅國、多羅尼國、毗舍離國、憂迦利國，此十七國，付囑虛宿，攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼迦車鞞帝國、波利支國、龍花國、鳩荼婆國、難提跋檀那國、婆樓迦國、乾陀俱致國、娑彌利國、夜瑟吒俱利國，如是九國，付囑危宿，攝護養育，乃至唯然受教。」

爾時，佛告梵王等言：「我今以彼侯曼陀國、奢曼陀國、頭摩迦國、

【現代漢語翻譯】 『唯然受教。』

那時，佛告訴梵王等人：『我現在將辛頭鳩羅國（Sindhukura，古印度地名）、瞿那悉須國（Gunasisu，古印度地名）、迦羅差國（Karacha，古印度地名）、娑羅差國（Saracha，古印度地名）、達羅膩缽帝國（Dharanipati，古印度地名）、海果國（Haiguo，古印度地名）、阿樓瑟拏羅婆國（Arousenalava，古印度地名）、那婆弗使波羅婆國（Navapushpaparava，古印度地名）、摩那兜利國（Manatouli，古印度地名）、民陀羅跋帝國（Mindaravati，古印度地名）這十個國家，託付給斗宿（Nakshatra，星宿名）守護養育，他們都說：『唯然受教。』

那時，佛告訴梵王等人：『我現在將剎利天祠（Kshatriya Devakula，剎帝利天神祠堂）這兩個地方，託付給牛宿（Nakshatra，星宿名）守護養育，他們都說：『唯然受教。』

那時，佛告訴梵王等人：『我現在將阿樓那國（Arouna，古印度地名）、鳩私娑羅阇利國（Kusisalarajali，古印度地名）、瞻波兜簁國（Chanpatousi，古印度地名）、龜慈國（Guici，古印度地名）、摩藍浮沙國（Malanfusha，古印度地名）、舍迦國（Shejia，古印度地名）、物陀羅多國（Wutuoluotuo，古印度地名）、簁提國（Shiti，古印度地名）、瞿師國（Gushi，古印度地名）、婆羅彌國（Poluomi，古印度地名）這十個國家，託付給女宿（Nakshatra，星宿名）守護養育，他們都說：『唯然受教。』

那時，佛告訴梵王等人：『我現在將難提跋彌國（Nandivami，古印度地名）、波羅尸國（Polashi，古印度地名）、滿福國（Manfu，古印度地名）、憂羅奢國（Youluosha，古印度地名）、藍浮沙國（Lanfusha，古印度地名）、娑婆國（Suopo，古印度地名）、摩陀羅婆國（Motuoluopo，古印度地名）、簁提國（Shiti，古印度地名）、佉沙國（Qisha，古印度地名）、娑羅斯國（Suoluosi，古印度地名）、師子國（Shizi，古印度地名）、訶波他國（Hapota，古印度地名）、訶利鳩時國（Helijushi，古印度地名）、憂婆毗羅國（Youpobiluo，古印度地名）、多羅尼國（Tuoluoni，古印度地名）、毗舍離國（Pisheli，古印度地名）、憂迦利國（Youjiali，古印度地名）這十七個國家，託付給虛宿（Nakshatra，星宿名）守護養育，他們都說：『唯然受教。』

那時，佛告訴梵王等人：『我現在將迦車鞞帝國（Jiachepi，古印度地名）、波利支國（Polizhi，古印度地名）、龍花國（Longhua，古印度地名）、鳩荼婆國（Jiutuopo，古印度地名）、難提跋檀那國（Nandibotanna，古印度地名）、婆樓迦國（Poloujia，古印度地名）、乾陀俱致國（Qiantuojuzhi，古印度地名）、娑彌利國（Suomili，古印度地名）、夜瑟吒俱利國（Yeshetajuli，古印度地名）這九個國家，託付給危宿（Nakshatra，星宿名）守護養育，他們都說：『唯然受教。』

那時，佛告訴梵王等人：『我現在將侯曼陀國（Houmantuo，古印度地名）、奢曼陀國（Shemantuo，古印度地名）、頭摩迦國（Toumojia，古印度地名）

【English Translation】 'Yes, we accept the teaching.'

At that time, the Buddha said to Brahma and others, 'I now entrust the ten countries of Sindhukura, Gunasisu, Karacha, Saracha, Dharanipati, Haiguo, Arousenalava, Navapushpaparava, Manatouli, and Mindaravati to the care and protection of the Nakshatra (constellation) called 'Fighting Star', and they all said, 'Yes, we accept the teaching.'

At that time, the Buddha said to Brahma and others, 'I now entrust these two places, the Kshatriya Devakula (temple of Kshatriya gods), to the care and protection of the Nakshatra (constellation) called 'Ox Star', and they all said, 'Yes, we accept the teaching.'

At that time, the Buddha said to Brahma and others, 'I now entrust the ten countries of Arouna, Kusisalarajali, Chanpatousi, Guici, Malanfusha, Shejia, Wutuoluotuo, Shiti, Gushi, and Poluomi to the care and protection of the Nakshatra (constellation) called 'Maiden Star', and they all said, 'Yes, we accept the teaching.'

At that time, the Buddha said to Brahma and others, 'I now entrust the seventeen countries of Nandivami, Polashi, Manfu, Youluosha, Lanfusha, Suopo, Motuoluopo, Shiti, Qisha, Suoluosi, Shizi, Hapota, Helijushi, Youpobiluo, Tuoluoni, Pisheli, and Youjiali to the care and protection of the Nakshatra (constellation) called 'Void Star', and they all said, 'Yes, we accept the teaching.'

At that time, the Buddha said to Brahma and others, 'I now entrust the nine countries of Jiachepi, Polizhi, Longhua, Jiutuopo, Nandibotanna, Poloujia, Qiantuojuzhi, Suomili, and Yeshetajuli to the care and protection of the Nakshatra (constellation) called 'Danger Star', and they all said, 'Yes, we accept the teaching.'

At that time, the Buddha said to Brahma and others, 'I now entrust the countries of Houmantuo, Shemantuo, and Toumojia

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酬摩迦國、犍沙婆國、鳩支國、博叉利國、德叉尸羅國、婆彌婆利國、跋陀跋帝國、憂摩差國、跋娑多牟利摩國、婆樓迦車國、婆羅跋帝國，此十四國，付囑室壁二宿，攝護養育，亦護二宿日建立國土城邑聚落，及二宿日所生眾生，汝等宣告令彼得知。」

梵王等言：「如是。大德婆伽婆！唯然受教。」

爾時，佛告梵王等言：「所言曜者，有於七種：一者、日；二者、月；三者、熒惑星；四者、歲星；五者、鎮星；六者、辰星；七者、太白星。

「所言辰者，有十二種：一名、彌沙；二名、毗利沙；三名、彌偷那；四名、羯迦吒迦；五名、𦂅呵；六名、迦若；七名、兜邏；八名、毗梨支迦；九名、檀尼毗；十名、摩伽羅；十一名、鳩槃；十二名、彌那。我今令此諸曜辰等攝護國土、城邑、聚落、養育眾生，汝等宣告令彼得知。」

梵王等言：「如是。大德婆伽婆！唯然受教。」

爾時，娑婆世界主大梵天王、釋提桓因、護世四王及諸眷屬而白佛言：「大德婆伽婆！若有世尊聲聞弟子，不得畜養奴婢、畜生、園林、田宅、俗人資具及不交往，除四方僧物，起發精進三業相應常懷慚愧，獨住閑林集諸善法。我于彼時，令宿曜辰正行於世，遮惡眾生觸惱、斗諍，兩國兵仗、疾病、饑饉、非

【現代漢語翻譯】 現代漢語譯本：『將摩迦國（Magadha）、犍沙婆國（Gandhara）、鳩支國（Kucha）、博叉利國（Bokhara）、德叉尸羅國（Taxila）、婆彌婆利國（Bhamipali）、跋陀跋帝國（Bhadra Empire）、憂摩差國（Ummacha）、跋娑多牟利摩國（Vashtamulima）、婆樓迦車國（Bharukaccha）、婆羅跋帝國（Barabati），這十四個國家，託付給室壁二宿（two constellations），讓他們攝護養育，也護佑二宿日所建立的國土城邑聚落，以及二宿日所出生的眾生，你們應當宣告，讓他們知曉。』 梵天王等回答說：『是的，大德婆伽婆（Bhagavan，世尊）！我們謹遵教誨。』 這時，佛陀告訴梵天王等說：『所說的曜（celestial bodies），有七種：第一是日（sun）；第二是月（moon）；第三是熒惑星（Mars）；第四是歲星（Jupiter）；第五是鎮星（Saturn）；第六是辰星（Mercury）；第七是太白星（Venus）。』 『所說的辰（zodiac signs），有十二種：第一名是彌沙（Aries）；第二名是毗利沙（Taurus）；第三名是彌偷那（Gemini）；第四名是羯迦吒迦（Cancer）；第五名是𦂅呵（Leo）；第六名是迦若（Virgo）；第七名是兜邏（Libra）；第八名是毗梨支迦（Scorpio）；第九名是檀尼毗（Sagittarius）；第十名是摩伽羅（Capricorn）；第十一名是鳩槃（Aquarius）；第十二名是彌那（Pisces）。我現在令這些星曜和星辰等攝護國土、城邑、聚落，養育眾生，你們應當宣告，讓他們知曉。』 梵天王等回答說：『是的，大德婆伽婆！我們謹遵教誨。』 這時，娑婆世界主大梵天王、釋提桓因（Shakra Devendra，帝釋天）、護世四王以及他們的眷屬對佛陀說：『大德婆伽婆！如果有世尊的聲聞弟子，不蓄養奴婢、畜生、園林、田宅、俗人資具，也不與俗人交往，除了四方僧物，發起精進，身口意三業相應，常懷慚愧，獨自住在寂靜的樹林，修集各種善法。那時，我將令星宿和星辰在世間正常執行，遮止惡眾生侵擾、鬥爭，兩國之間的兵戈、疾病、饑荒、非時風雨等災難。』

【English Translation】 English version: 『Entrust the fourteen countries, namely Magadha, Gandhara, Kucha, Bokhara, Taxila, Bhamipali, the Bhadra Empire, Ummacha, Vashtamulima, Bharukaccha, and Barabati, to the two constellations, Shibi (室壁二宿), to protect and nurture them. Also, protect the lands, cities, and settlements established on the days of these two constellations, as well as the beings born on those days. You should proclaim this so that they may know.』 The Brahma Kings and others replied, 『Yes, Great Virtuous Bhagavan (世尊)! We respectfully accept your teachings.』 At that time, the Buddha told the Brahma Kings and others, 『The celestial bodies (曜) are of seven kinds: first is the sun (日); second is the moon (月); third is Mars (熒惑星); fourth is Jupiter (歲星); fifth is Saturn (鎮星); sixth is Mercury (辰星); and seventh is Venus (太白星).』 『The zodiac signs (辰) are of twelve kinds: first is Mesha (彌沙, Aries); second is Vrishabha (毗利沙, Taurus); third is Mithuna (彌偷那, Gemini); fourth is Karkata (羯迦吒迦, Cancer); fifth is Simha (𦂅呵, Leo); sixth is Kanya (迦若, Virgo); seventh is Tula (兜邏, Libra); eighth is Vrischika (毗梨支迦, Scorpio); ninth is Dhanus (檀尼毗, Sagittarius); tenth is Makara (摩伽羅, Capricorn); eleventh is Kumbha (鳩槃, Aquarius); and twelfth is Meena (彌那, Pisces). I now command these celestial bodies and zodiac signs to protect the lands, cities, and settlements, and to nurture all beings. You should proclaim this so that they may know.』 The Brahma Kings and others replied, 『Yes, Great Virtuous Bhagavan! We respectfully accept your teachings.』 At that time, the Great Brahma King, the lord of the Saha world, Shakra Devendra (釋提桓因), the Four Guardian Kings, and their retinues said to the Buddha, 『Great Virtuous Bhagavan! If there are disciples of the World Honored One who are Shravakas (聲聞弟子), who do not keep slaves, livestock, gardens, fields, houses, or worldly possessions, and do not associate with laypeople, except for the property of the Sangha from the four directions, who initiate diligent practice, whose three karmas of body, speech, and mind are in harmony, who are always mindful of shame, who dwell alone in quiet forests, and who gather all good dharmas. At that time, I will cause the constellations and zodiac signs to move correctly in the world, preventing evil beings from disturbing and fighting, and preventing wars between countries, diseases, famines, and untimely winds and rains.』

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節風雨、失時寒熱悉令休息，護佛正法久住熾然，紹三寶種使不斷絕，三種精氣增長安住，亦使世尊聲聞弟子身口意業清凈相應發大勇猛循法而住。」

爾時，佛告阿若憍陳如言：「為令我法得久住故，成熟眾生故，閻浮提中一切諸國、一名諸國、多名諸國、同名諸國及不列名國，分佈與彼天、龍、夜叉乃至迦吒富單那等，令作護持；及宿曜辰，亦付諸國令作護持，乃至令三寶種不斷絕故。所有諸國多名同名，于彼諸國同名夜叉、同名羅剎，有國無鬼神名有鬼神住，還付彼等令作護持，于閻浮提有餘鬼神不列名者亦使護持。

「憍陳如！一切鬼神皆悉發心護持養育，乃至隨我聲聞弟子三業相應常無聚積循法而住，於一切時護持養育。憍陳如！汝等應當常不聚積住阿蘭若，三業相應背捨生死趣向涅槃成熟眾生，應如是學。」

爾時，世尊欲重明此義而說偈言：

「成熟眾生故，　　我問諸天王， 　云何昔天仙，　　配宿攝諸國？ 　梵天答我言：　　過去天仙等， 　安置諸宿曜，　　護如法眾生。 　今付汝國土，　　應當加養育， 　亦付鬼神等，　　而令作護持， 　及彼宿曜辰，　　各令攝國土， 　護持養育故，　　熾然正法眼。 　護不畜田宅，　　清凈聲聞眾， 　遮諸惡眾生，

【現代漢語翻譯】 使風雨調順，不合時宜的寒熱都停止，護持佛陀的正法長久住世，興盛熾熱，使佛法僧三寶的種子不致斷絕，使身、口、意三種精氣增長安穩，也使世尊的聲聞弟子身、口、意三業清凈相應，發起大勇猛，遵循佛法而住。

當時，佛陀告訴阿若憍陳如（Ajñāta Kauṇḍinya）說：『爲了使我的佛法能夠長久住世，爲了成熟眾生，在閻浮提（Jambudvīpa）中，一切諸國，包括一個名字的國家、多個名字的國家、同名的國家以及沒有列名的國家，都分派給天、龍、夜叉（Yakṣa）乃至迦吒富單那（Kaṭapūtanā）等，讓他們負責護持；以及星宿辰，也交付給各國讓他們負責護持，乃至使三寶的種子不致斷絕。所有諸國，包括多個名字和同名的國家，在這些同名的國家裡，有同名的夜叉、同名的羅剎（Rākṣasa），有的國家沒有鬼神的名字，有的國家有鬼神居住，都還給他們讓他們負責護持，在閻浮提還有其餘沒有列名的鬼神，也讓他們負責護持。』

『憍陳如！一切鬼神都發心護持養育，乃至隨順我的聲聞弟子，身、口、意三業相應，常常不積聚，遵循佛法而住，在一切時都護持養育。憍陳如！你們應當常常不積聚，住在阿蘭若（araṇya），身、口、意三業相應，背離生死，趨向涅槃，成熟眾生，應當這樣學習。』

當時，世尊爲了重申這個道理，而說了偈語：

『爲了成熟眾生，我問諸天王， 過去的天仙們，是如何分配星宿來統攝各國的？ 梵天（Brahmā）回答我說：過去的天仙們， 安置了諸星宿，來護持如法的眾生。 現在把國土交付給你們，應當加以養育， 也交付給鬼神等，讓他們負責護持， 以及那些星宿辰，各自統攝國土， 爲了護持養育，使正法之眼熾盛。 護持不蓄田宅，清凈的聲聞眾， 遮止各種惡眾生，

【English Translation】 May the wind and rain be timely, and may untimely cold and heat cease. May they protect the Buddha's true Dharma, causing it to abide long and flourish. May they ensure the continuity of the Three Jewels, and may the three vital energies of body, speech, and mind increase and be stable. May they also enable the Śrāvaka disciples of the World Honored One to purify their actions of body, speech, and mind, to be in harmony, to generate great courage, and to abide by the Dharma.

At that time, the Buddha said to Ajñāta Kauṇḍinya: 'For the sake of the long abiding of my Dharma, and for the maturation of sentient beings, in Jambudvīpa, all countries—those with one name, those with many names, those with the same name, and those without a listed name—are distributed to Devas, Nāgas, Yakṣas, and even Kaṭapūtanās, etc., to have them act as protectors; and the constellations and stars are also entrusted to the countries to have them act as protectors, so that the lineage of the Three Jewels will not be cut off. All countries, those with many names and those with the same name, in those countries with the same name, there are Yakṣas with the same name, Rākṣasas with the same name, some countries have no names for ghosts and spirits, some countries have ghosts and spirits dwelling there, they are returned to them to have them act as protectors. In Jambudvīpa, there are other ghosts and spirits not listed, they are also made to act as protectors.'

'Kauṇḍinya! All ghosts and spirits have generated the mind to protect and nurture, even following my Śrāvaka disciples, whose actions of body, speech, and mind are in harmony, who constantly do not accumulate, and who abide by the Dharma. At all times, they protect and nurture. Kauṇḍinya! You should always not accumulate, dwell in the araṇya, have your actions of body, speech, and mind in harmony, turn away from birth and death, move towards Nirvāṇa, and mature sentient beings. You should learn in this way.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'For the sake of maturing sentient beings, I asked the kings of the Devas, How did the past Devas and Immortals distribute the constellations to govern the countries? Brahmā answered me: The past Devas and Immortals, Placed the constellations to protect the Dharma-abiding beings. Now I entrust the lands to you, you should nurture them, And also entrust them to ghosts and spirits, to have them act as protectors, And those constellations and stars, each governing their lands, For the sake of protecting and nurturing, to make the eye of the true Dharma flourish. Protect the pure Śrāvaka assembly who do not possess fields and houses, Prevent all evil beings,

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及息諸濁惡， 　不絕三寶種，　　增長三精氣， 　汝告宿曜等，　　令彼作護持。 　我告諸聲聞，　　令住正法眼， 　應當舍憍慢，　　精勤住蘭若， 　背舍于生死，　　趣向于涅槃， 　樂住禪境界，　　成熟億眾生。」

大集經月藏分第十二建立塔寺品第十九

爾時，娑婆世界主大梵天王、釋提桓因、四天王等及諸眷屬，從座而起，合掌向佛，一心敬禮，而作是言：「佛說於此四天下中，所有過去諸佛如來之所建立住持大塔、牟尼諸仙所依住處，于現在世及未來世而常不空。佛為菩薩摩訶薩等降大法雨皆悉充滿，初名眾仙所興、次名德積、次名金剛焰、次名香室、次名睒婆梨、次名賢城、次名須質多羅、次名水光、次名香薰、次名善建立、次名遮波羅、次名金燈、次名樂依、次名牟真鄰陀、次名金剛地、次名慈窟、次名那羅延窟、次名渠摩娑羅香、次名慧頂、次名大德窟、次名善現、次名青郁茂窟、次名虛空子、次名牛頭栴檀室、次名難勝。此是過去諸佛建立住持大塔，常為菩薩摩訶薩等之所加護，是於我等常所供養。世尊所有聲聞弟子，于現在世及未來世，復有幾所塔寺住處，令我等輩護持養育？」

爾時世尊熙怡微笑，從其面門放種種光照曜諸方，即時於此四天下中，而有

【現代漢語翻譯】 現代漢語譯本 『平息一切污濁和罪惡，』 『不讓三寶（佛、法、僧）的種子斷絕，』 『增長身、口、意三方面的精氣，』 『你告訴宿曜（星宿）等神，』 『讓他們來護持佛法。』 『我告訴所有的聲聞弟子，』 『讓他們安住于正法的眼界，』 『應當捨棄驕慢之心，』 『精進勤勉地住在寂靜處，』 『背離生死輪迴，』 『趨向于涅槃（解脫），』 『樂於安住禪定的境界，』 『成熟億萬眾生。』

《大集經·月藏分》第十二《建立塔寺品》第十九

那時，娑婆世界（我們所處的世界）之主大梵天王（色界之主）、釋提桓因（帝釋天）、四天王（四大天王）等及其眷屬，從座位上站起來，合掌向佛，一心恭敬地頂禮，並說道：『佛陀您所說的在這四天下（指我們所處的世界）中，所有過去諸佛如來所建立和住持的大塔，以及牟尼（釋迦牟尼佛）等諸仙所居住的地方，在現在世和未來世都不會空無。佛陀為菩薩摩訶薩（大菩薩）等降下大法雨，使其充滿，最初名為眾仙所興，其次名為德積，其次名為金剛焰，其次名為香室，其次名為睒婆梨，其次名為賢城，其次名為須質多羅，其次名為水光，其次名為香薰，其次名為善建立，其次名為遮波羅，其次名為金燈，其次名為樂依，其次名為牟真鄰陀，其次名為金剛地，其次名為慈窟，其次名為那羅延窟，其次名為渠摩娑羅香，其次名為慧頂，其次名為大德窟，其次名為善現，其次名為青郁茂窟，其次名為虛空子，其次名為牛頭栴檀室，其次名為難勝。這些是過去諸佛所建立和住持的大塔，常常受到菩薩摩訶薩的加持和護佑，也是我們常常供養的地方。世尊，您的聲聞弟子，在現在世和未來世，還有多少塔寺住處，讓我們來護持和供養呢？』

那時，世尊面露喜悅的微笑，從他的面門放出種種光芒照耀四方，就在這四天下中，出現了

【English Translation】 English version 'And extinguish all turbidity and evil,' 'Not to let the seeds of the Three Jewels (Buddha, Dharma, Sangha) be cut off,' 'Increase the essence of the three aspects of body, speech, and mind,' 'You tell the Nakshatras (constellations) and other deities,' 'Let them protect the Dharma.' 'I tell all the Shravaka disciples,' 'Let them dwell in the eye of the Right Dharma,' 'They should abandon arrogance,' 'Diligently dwell in quiet places,' 'Turn away from the cycle of birth and death,' 'Move towards Nirvana (liberation),' 'Be happy to dwell in the realm of meditation,' 'Mature billions of sentient beings.'

The Great Collection Sutra, Moon Store Division, Twelfth Chapter, Establishing Pagodas and Temples, Nineteenth Section

At that time, the Great Brahma King (lord of the Form Realm), the lord of the Saha world (the world we live in), Shakra Devanam Indra (Indra), the Four Heavenly Kings (Four Great Heavenly Kings), and their retinues, rose from their seats, joined their palms towards the Buddha, and with one mind respectfully bowed, and said: 'The Buddha said that in these four continents (referring to the world we live in), all the great pagodas established and maintained by the Buddhas of the past, and the places where Munis (Shakyamuni Buddha) and other immortals dwell, will not be empty in the present and future lives. The Buddha pours down the great Dharma rain for the Bodhisattva Mahasattvas (great Bodhisattvas), filling them completely. The first is named 'Established by Immortals,' the second is named 'Accumulation of Virtue,' the third is named 'Vajra Flame,' the fourth is named 'Fragrant Chamber,' the fifth is named 'Shambali,' the sixth is named 'City of the Wise,' the seventh is named 'Suchitra,' the eighth is named 'Water Light,' the ninth is named 'Fragrant Incense,' the tenth is named 'Well Established,' the eleventh is named 'Chapala,' the twelfth is named 'Golden Lamp,' the thirteenth is named 'Joyful Reliance,' the fourteenth is named 'Muchilinda,' the fifteenth is named 'Vajra Ground,' the sixteenth is named 'Cave of Compassion,' the seventeenth is named 'Narayana Cave,' the eighteenth is named 'Kshuma Saragandha,' the nineteenth is named 'Summit of Wisdom,' the twentieth is named 'Cave of Great Virtue,' the twenty-first is named 'Well Manifested,' the twenty-second is named 'Lush Green Cave,' the twenty-third is named 'Son of Space,' the twenty-fourth is named 'Sandalwood Chamber of Ox Head,' and the twenty-fifth is named 'Difficult to Overcome.' These are the great pagodas established and maintained by the Buddhas of the past, which are often blessed and protected by the Bodhisattva Mahasattvas, and are also places that we often offer to. World Honored One, how many pagodas and temples are there for your Shravaka disciples in the present and future lives, so that we can protect and support them?'

At that time, the World Honored One smiled with joy, and from his face emitted various lights that illuminated all directions. In these four continents, there appeared

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無量百千諸佛處處而現。東弗婆提八萬佛現，北郁單越百千佛現，西瞿陀尼五萬佛現，諸海島國百千佛現，此閻浮提二百五十千佛處處而現。波羅奈國六十佛現，迦毗羅婆國二十佛現，摩伽陀國三十佛現，鴦伽摩伽陀國二十佛現，拘薩羅國五十佛現，須羅吒國二十佛現，摩訶羅吒國三十佛現，乾陀羅國十佛而現，阿槃提國二十六佛現，般遮羅國二十五佛現，蘇摩國十二佛現，阿葉婆國十佛而現，摩偷羅國十佛而現。

毗羅國十八佛現，婆蹉國五十六佛現，奢耶國四十二佛現，優禪尼國二十三佛現，舒盧那槃多國二十五佛現，舒盧那國三十八佛現，摩尼藍婆國二十五佛現，波梨弗國五十五佛現，婆樓那跋提國四十八佛現，提跋那國二十九佛現，瞻波國二十五佛現，悉都那國三十六佛現，西地國七十佛現，富樓沙富羅國五十佛現，烏長國二十六佛現，抧薩羅國二十二佛現，金性國二十九佛現，摩兜羅國四十佛現，涑利迦國二十八佛現，般遮囊伽國五十八佛現，波斯國二十佛現，敕勤國四十佛現，尸利沙國三十二佛現。

婆佉羅國五十八佛現，罽賓國五十五佛現，憂羅奢國二十五佛現，佉羅婆羅國十二佛現，阿疏拘迦國二十二佛現，陀羅陀國十五佛現，波盧那國二十佛現，弗離沙國十五佛現，伽沙國二十八佛現

【現代漢語翻譯】 現代漢語譯本：無量無數的佛陀在各處顯現。在東弗婆提（Purva-videha，四大洲之一，位於須彌山東方）有八萬佛顯現，在北郁單越（Uttara-kuru，四大洲之一，位於須彌山北方）有百千佛顯現，在西瞿陀尼（Apara-godaniya，四大洲之一，位於須彌山西方）有五萬佛顯現，在各個海島國家有百千佛顯現，在這閻浮提（Jambudvipa，四大洲之一，我們所居住的南贍部洲）有二十五萬佛在各處顯現。在波羅奈國（Varanasi，古印度城市）有六十佛顯現，在迦毗羅婆國（Kapilavastu，釋迦牟尼佛的故鄉）有二十佛顯現，在摩伽陀國（Magadha，古印度王國）有三十佛顯現，在鴦伽摩伽陀國（Anga-Magadha，古印度地區）有二十佛顯現，在拘薩羅國（Kosala，古印度王國）有五十佛顯現，在須羅吒國（Surashtra，古印度地區）有二十佛顯現，在摩訶羅吒國（Maharastra，古印度地區）有三十佛顯現，在乾陀羅國（Gandhara，古印度地區）有十佛顯現，在阿槃提國（Avanti，古印度地區）有二十六佛顯現，在般遮羅國（Panchala，古印度地區）有二十五佛顯現，在蘇摩國（Soma，古印度地區）有十二佛顯現，在阿葉婆國（Ayodhya，古印度城市）有十佛顯現，在摩偷羅國（Mathura，古印度城市）有十佛顯現。 在毗羅國（Vira，古印度地區）有十八佛顯現，在婆蹉國（Vatsa，古印度地區）有五十六佛顯現，在奢耶國（Shaya，古印度地區）有四十二佛顯現，在優禪尼國（Ujjeni，古印度城市）有二十三佛顯現，在舒盧那槃多國（Shurparaka，古印度地區）有二十五佛顯現，在舒盧那國（Shuruna，古印度地區）有三十八佛顯現，在摩尼藍婆國（Manirambha，古印度地區）有二十五佛顯現，在波梨弗國（Pataliputra，古印度城市）有五十五佛顯現，在婆樓那跋提國（Varunavati，古印度地區）有四十八佛顯現，在提跋那國（Devana，古印度地區）有二十九佛顯現，在瞻波國（Champa，古印度城市）有二十五佛顯現，在悉都那國（Siddhartha，古印度地區）有三十六佛顯現，在西地國（Siddha，古印度地區）有七十佛顯現，在富樓沙富羅國（Purushapura，古印度城市）有五十佛顯現，在烏長國（Ujjain，古印度城市）有二十六佛顯現，在抧薩羅國（Takshasila，古印度城市）有二十二佛顯現，在金性國（Suvarnabhumi，古印度地區）有二十九佛顯現，在摩兜羅國（Matura，古印度地區）有四十佛顯現，在涑利迦國（Srikala，古印度地區）有二十八佛顯現，在般遮囊伽國（Panchanga，古印度地區）有五十八佛顯現，在波斯國（Paras，古印度地區）有二十佛顯現，在敕勤國（Chakkin，古印度地區）有四十佛顯現，在尸利沙國（Sirisha，古印度地區）有三十二佛顯現。 在婆佉羅國（Vakkala，古印度地區）有五十八佛顯現，在罽賓國（Kashmir，古印度地區）有五十五佛顯現，在憂羅奢國（Urasa，古印度地區）有二十五佛顯現，在佉羅婆羅國（Kharavara，古印度地區）有十二佛顯現，在阿疏拘迦國（Ashokaka，古印度地區）有二十二佛顯現，在陀羅陀國（Darada，古印度地區）有十五佛顯現，在波盧那國（Paruna，古印度地區）有二十佛顯現，在弗離沙國（Pharisa，古印度地區）有十五佛顯現，在伽沙國（Gasa，古印度地區）有二十八佛顯現。

【English Translation】 English version: Immeasurable hundreds of thousands of Buddhas appear everywhere. In Purva-videha (one of the four great continents, located east of Mount Sumeru), 80,000 Buddhas appear; in Uttara-kuru (one of the four great continents, located north of Mount Sumeru), 100,000 Buddhas appear; in Apara-godaniya (one of the four great continents, located west of Mount Sumeru), 50,000 Buddhas appear; in various island countries, 100,000 Buddhas appear; and in this Jambudvipa (one of the four great continents, the southern continent where we live), 250,000 Buddhas appear everywhere. In the country of Varanasi (an ancient Indian city), 60 Buddhas appear; in the country of Kapilavastu (the birthplace of Shakyamuni Buddha), 20 Buddhas appear; in the country of Magadha (an ancient Indian kingdom), 30 Buddhas appear; in the country of Anga-Magadha (an ancient Indian region), 20 Buddhas appear; in the country of Kosala (an ancient Indian kingdom), 50 Buddhas appear; in the country of Surashtra (an ancient Indian region), 20 Buddhas appear; in the country of Maharastra (an ancient Indian region), 30 Buddhas appear; in the country of Gandhara (an ancient Indian region), 10 Buddhas appear; in the country of Avanti (an ancient Indian region), 26 Buddhas appear; in the country of Panchala (an ancient Indian region), 25 Buddhas appear; in the country of Soma (an ancient Indian region), 12 Buddhas appear; in the country of Ayodhya (an ancient Indian city), 10 Buddhas appear; and in the country of Mathura (an ancient Indian city), 10 Buddhas appear. In the country of Vira (an ancient Indian region), 18 Buddhas appear; in the country of Vatsa (an ancient Indian region), 56 Buddhas appear; in the country of Shaya (an ancient Indian region), 42 Buddhas appear; in the country of Ujjeni (an ancient Indian city), 23 Buddhas appear; in the country of Shurparaka (an ancient Indian region), 25 Buddhas appear; in the country of Shuruna (an ancient Indian region), 38 Buddhas appear; in the country of Manirambha (an ancient Indian region), 25 Buddhas appear; in the country of Pataliputra (an ancient Indian city), 55 Buddhas appear; in the country of Varunavati (an ancient Indian region), 48 Buddhas appear; in the country of Devana (an ancient Indian region), 29 Buddhas appear; in the country of Champa (an ancient Indian city), 25 Buddhas appear; in the country of Siddhartha (an ancient Indian region), 36 Buddhas appear; in the country of Siddha (an ancient Indian region), 70 Buddhas appear; in the country of Purushapura (an ancient Indian city), 50 Buddhas appear; in the country of Ujjain (an ancient Indian city), 26 Buddhas appear; in the country of Takshasila (an ancient Indian city), 22 Buddhas appear; in the country of Suvarnabhumi (an ancient Indian region), 29 Buddhas appear; in the country of Matura (an ancient Indian region), 40 Buddhas appear; in the country of Srikala (an ancient Indian region), 28 Buddhas appear; in the country of Panchanga (an ancient Indian region), 58 Buddhas appear; in the country of Paras (an ancient Indian region), 20 Buddhas appear; in the country of Chakkin (an ancient Indian region), 40 Buddhas appear; and in the country of Sirisha (an ancient Indian region), 32 Buddhas appear. In the country of Vakkala (an ancient Indian region), 58 Buddhas appear; in the country of Kashmir (an ancient Indian region), 55 Buddhas appear; in the country of Urasa (an ancient Indian region), 25 Buddhas appear; in the country of Kharavara (an ancient Indian region), 12 Buddhas appear; in the country of Ashokaka (an ancient Indian region), 22 Buddhas appear; in the country of Darada (an ancient Indian region), 15 Buddhas appear; in the country of Paruna (an ancient Indian region), 20 Buddhas appear; in the country of Pharisa (an ancient Indian region), 15 Buddhas appear; and in the country of Gasa (an ancient Indian region), 28 Buddhas appear.

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，遮拘迦國二十佛現，簁提國四十五佛現，沙勒國九十八佛現，于填國百八十佛現，龜茲國九十九佛現，婆樓迦國二十四佛現，奚周迦國十八佛現，億尼國八十佛現，鄯善國二十九佛現，緊那羅國八十佛現，震旦國二百五十五佛現，羅羅國二十四佛現，吳地國五十佛現，新陀跋持國二十五佛現。

佛言：「諸仁者！如是等佛，於此四天下國土、城邑、村落、山林處處而現，我今神力之所加故，還有如是等數塔寺，于彼彼處，我諸聲聞現在未來三業相應，及與三種菩提相應有學無學具足持戒多聞善行，度諸眾生於三有海，及諸施主為我聲聞而造塔寺，亦復供給一切所須，及彼眷屬付囑汝等，勿令惡王非法惱亂。

「又復，勿令他方冤敵、盜賊、水火、人、非人等之所恐怖，亦勿令彼飢渴乏少，以乏少故於三善業不得相應，退舍禁戒善朋損減。」

爾時，復有諸梵天王、諸釋天王、諸龍王、諸夜叉王、諸阿修羅王、諸鳩槃荼王，皆與眷屬合掌向佛，而作是言：「大德婆伽婆！已有一切如來塔寺及阿蘭若處，現在世尊聲聞弟子所有住處，及未來世剎利、婆羅門、毗舍、首陀，若在家人、若出家人，為於世尊聲聞弟子造塔寺處，隨有世尊聲聞弟子三業相應，及與三種菩提相應，有學無學住于持戒多聞善行，

【現代漢語翻譯】 現代漢語譯本：在遮拘迦國（遮拘迦：古代印度的一個國家）顯現了二十尊佛，在簁提國（簁提：古代印度的一個國家）顯現了四十五尊佛，在沙勒國（沙勒：古代印度的一個國家）顯現了九十八尊佛，在於填國（于填：古代印度的一個國家）顯現了一百八十尊佛，在龜茲國（龜茲：古代西域的一個國家）顯現了九十九尊佛，在婆樓迦國（婆樓迦：古代印度的一個國家）顯現了二十四尊佛，在奚周迦國（奚周迦：古代印度的一個國家）顯現了十八尊佛，在億尼國（億尼：古代印度的一個國家）顯現了八十尊佛，在鄯善國（鄯善：古代西域的一個國家）顯現了二十九尊佛，在緊那羅國（緊那羅：佛教神話中的一種神）顯現了八十尊佛，在震旦國（震旦：古代對中國的稱呼）顯現了二百五十五尊佛，在羅羅國（羅羅：古代印度的一個國家）顯現了二十四尊佛，在吳地國（吳地：古代中國的一個地區）顯現了五十尊佛，在新陀跋持國（新陀跋持：古代印度的一個國家）顯現了二十五尊佛。 佛陀說：『各位仁者！像這些佛，在這四天下（四天下：佛教宇宙觀中的四大洲）的國土、城邑、村落、山林等處處顯現。我現在以神力加持，還有像這樣數量的佛塔寺廟，在那些地方。我的所有聲聞弟子，現在、未來三業（三業：身、口、意三種行為）相應，以及與三種菩提（三種菩提：聲聞菩提、緣覺菩提、佛菩提）相應的有學無學（有學：還在學習的修行者，無學：已經完成學習的修行者），具足持戒、多聞善行，度化眾生脫離三有（三有：欲有、色有、無色有）苦海。還有那些施主，爲了我的聲聞弟子而建造佛塔寺廟，也供給一切所需，以及他們的眷屬，都託付給你們，不要讓惡王用非法手段擾亂他們。』 『還有，不要讓他們受到其他地方的冤家仇敵、盜賊、水火、人、非人等的恐怖威脅，也不要讓他們遭受飢渴匱乏，因為匱乏的緣故，他們就不能與三善業（三善業：不殺生、不偷盜、不邪淫）相應，從而退失禁戒，善友減少。』 當時，又有諸梵天王（梵天王：色界天的統治者）、諸釋天王（釋天王：欲界天的統治者）、諸龍王（龍王：龍族的統治者）、諸夜叉王（夜叉王：夜叉族的統治者）、諸阿修羅王（阿修羅王：阿修羅族的統治者）、諸鳩槃荼王（鳩槃荼王：鳩槃荼族的統治者），都和他們的眷屬一起合掌向佛，說道：『大德婆伽婆（婆伽婆：佛的尊稱）！已經有了一切如來的佛塔寺廟和阿蘭若處（阿蘭若處：清凈的修行場所），現在世尊的聲聞弟子所居住的地方，以及未來世的剎利（剎利：古印度四大種姓之一，指武士和統治者）、婆羅門（婆羅門：古印度四大種姓之一，指祭司）、毗舍（毗舍：古印度四大種姓之一，指商人和農民）、首陀（首陀：古印度四大種姓之一，指奴隸），無論是出家人還是在家人，爲了世尊的聲聞弟子建造佛塔寺廟的地方，只要有世尊的聲聞弟子三業相應，以及與三種菩提相應，有學無學住在持戒多聞善行，'

【English Translation】 English version: In the country of Chakuka (Chakuka: an ancient country in India), twenty Buddhas appeared; in the country of Sriti (Sriti: an ancient country in India), forty-five Buddhas appeared; in the country of Sharra (Sharra: an ancient country in India), ninety-eight Buddhas appeared; in the country of Yutian (Yutian: an ancient country in India), one hundred and eighty Buddhas appeared; in the country of Kucha (Kucha: an ancient country in the Western Regions), ninety-nine Buddhas appeared; in the country of Bharuka (Bharuka: an ancient country in India), twenty-four Buddhas appeared; in the country of Xizhouka (Xizhouka: an ancient country in India), eighteen Buddhas appeared; in the country of Yini (Yini: an ancient country in India), eighty Buddhas appeared; in the country of Shanshan (Shanshan: an ancient country in the Western Regions), twenty-nine Buddhas appeared; in the country of Kinnara (Kinnara: a kind of deity in Buddhist mythology), eighty Buddhas appeared; in the country of Zhendan (Zhendan: an ancient name for China), two hundred and fifty-five Buddhas appeared; in the country of Luoluo (Luoluo: an ancient country in India), twenty-four Buddhas appeared; in the country of Wu (Wu: an ancient region in China), fifty Buddhas appeared; and in the country of Sindhu-Bhadra (Sindhu-Bhadra: an ancient country in India), twenty-five Buddhas appeared. The Buddha said, 'O virtuous ones! Such Buddhas appear in the lands, cities, villages, and forests of these four continents (four continents: the four major continents in Buddhist cosmology). Now, through the power of my divine abilities, there are also such a number of stupas and temples in those places. All my disciples, both present and future, who are in accordance with the three karmas (three karmas: actions of body, speech, and mind), and who are in accordance with the three Bodhis (three Bodhis: Sravaka Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi), whether they are still learning or have completed their learning (those still learning: practitioners who are still in training; those who have completed their learning: practitioners who have completed their training), who uphold the precepts, are learned, and practice good deeds, will deliver sentient beings from the sea of the three existences (three existences: the desire realm, the form realm, and the formless realm). And those patrons who build stupas and temples for my disciples, and who provide all their needs, and their families, I entrust to you. Do not let evil kings disturb them with unlawful means.' 'Furthermore, do not let them be terrified by enemies, thieves, water, fire, humans, or non-humans from other places. Also, do not let them suffer from hunger and thirst, because due to their lack, they will not be able to be in accordance with the three good karmas (three good karmas: not killing, not stealing, and not committing sexual misconduct), and thus they will regress from the precepts, and their good friends will diminish.' At that time, there were also the Brahma Kings (Brahma Kings: rulers of the Form Realm), the Shakra Kings (Shakra Kings: rulers of the Desire Realm), the Dragon Kings (Dragon Kings: rulers of the dragon race), the Yaksha Kings (Yaksha Kings: rulers of the yaksha race), the Asura Kings (Asura Kings: rulers of the asura race), and the Kumbhanda Kings (Kumbhanda Kings: rulers of the kumbhanda race), all with their retinues, who joined their palms together and faced the Buddha, saying, 'O great virtuous Bhagavan (Bhagavan: an honorific title for the Buddha)! There are already all the stupas and temples of the Tathagatas and the aranya places (aranya places: pure places for practice), the places where the present disciples of the World Honored One reside, and in the future, the Kshatriyas (Kshatriyas: one of the four major castes in ancient India, referring to warriors and rulers), the Brahmins (Brahmins: one of the four major castes in ancient India, referring to priests), the Vaishyas (Vaishyas: one of the four major castes in ancient India, referring to merchants and farmers), and the Shudras (Shudras: one of the four major castes in ancient India, referring to slaves), whether they are lay people or renunciates, who build stupas and temples for the disciples of the World Honored One, wherever there are disciples of the World Honored One who are in accordance with the three karmas, and who are in accordance with the three Bodhis, whether they are still learning or have completed their learning, who reside in upholding the precepts, being learned, and practicing good deeds,'

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我等悉共守護于彼，令離一切諸難怖畏。諸有世尊聲聞弟子所立塔寺及阿蘭若處，如有給施飲食、衣服、臥具、湯藥一切所須，如是施主我等亦當護持養育。若復世尊聲聞弟子，乏少晝夜所須眾具貧苦之者，我為彼等作大施主，受其寄付護持養育除諸怖畏。」

佛時贊言：「善哉，善哉！諸賢首！汝等一切於四天下應當如是，如今汝等受我教敕如說修行，我以汝等及諸眷屬付囑彌勒。」

爾時，世尊欲重明此義而說偈言：

「天王皆悉起，　　敬禮瞿曇仙， 　問諸塔寺數，　　說佛所依處。 　於此四天下，　　復有幾塔寺？ 　聲聞所依者，　　我等共護持。 　兩足尊微笑，　　於此四天下， 　化作諸佛現，　　無量百千數， 　四方神力加，　　故現諸化佛。 　示佛諸聲聞，　　所立諸塔寺， 　為住三乘道，　　是故而建立。 　樂三業相應，　　如是聲聞住， 　以諸聲聞寺，　　付囑于汝等， 　供養彼施主，　　亦當護養育， 　不令相違惱，　　勿使他得便， 　莫令有乏少，　　退舍于禁戒。 　天王及眷屬，　　稟受佛教敕， 　我等悉護彼，　　導師所建立， 　我等及眷屬，　　勤護諸塔寺。 　已作當作者，　　一切勤護持， 　知足諸比丘，　　住于無積聚， 　

【現代漢語翻譯】 現代漢語譯本 我們都將共同守護他們，使他們遠離一切災難和恐懼。對於世尊（佛陀）的聲聞弟子（聽聞佛陀教誨而修行的人）所建立的佛塔、寺廟以及阿蘭若（寂靜處），如有施主供養飲食、衣服、臥具、湯藥等一切所需，我們也將護持養育這些施主。如果世尊的聲聞弟子中，有缺乏日夜所需物資而貧困的，我將為他們做大施主，接受他們的寄託，護持養育他們，消除他們的恐懼。 佛陀當時讚歎道：『好啊，好啊！各位賢首（天王）！你們在四天下（佛教宇宙觀中的四大洲）都應當如此。如今你們接受我的教誨，如所說的那樣修行，我將把你們以及你們的眷屬託付給彌勒（未來佛）。』 當時，世尊爲了重申這個意義，說了偈語： 『天王們都起身，恭敬地禮拜瞿曇仙（佛陀的尊稱），詢問佛塔和寺廟的數量，以及佛陀所依止的地方。 在這四天下中，又有多少佛塔和寺廟？那些聲聞弟子所依止的地方，我們都將共同守護。 兩足尊（佛陀的尊稱）微笑，在這四天下中，化現出諸佛，數量無量百千。 四方神力的加持，所以顯現出這些化佛。顯示佛陀和聲聞弟子所建立的佛塔和寺廟，是爲了安住於三乘道（聲聞乘、緣覺乘、菩薩乘），所以才建立這些。 樂於身口意三業相應的聲聞弟子們安住於此，我將這些聲聞弟子的寺廟託付給你們。 供養他們的施主，你們也應當護持養育，不要讓他們互相違逆惱怒，不要讓其他人有機可乘，不要讓他們有所缺乏，以至於退失戒律。 天王們和他們的眷屬，接受佛陀的教誨，我們都將守護導師（佛陀）所建立的一切。 我們和我們的眷屬，將勤勉地守護這些佛塔和寺廟。已經建立的和將要建立的，我們都將勤勉地護持。 知足的比丘（出家修行者）們，安住于不積聚財物的生活，'

【English Translation】 English version We will all together protect them, keeping them away from all calamities and fears. For the stupas, temples, and aranyas (secluded places) established by the Shravaka disciples (those who practice by hearing the Buddha's teachings) of the World Honored One (Buddha), if there are donors who provide food, clothing, bedding, medicine, and all other necessities, we will also protect and nurture these donors. If among the Shravaka disciples of the World Honored One, there are those who are poor and lack the necessities for day and night, I will be a great donor for them, accepting their entrustment, protecting and nurturing them, and eliminating their fears. The Buddha then praised, saying: 'Excellent, excellent! Noble leaders (Heavenly Kings)! You all should be like this in the four continents (the four major landmasses in Buddhist cosmology). Now that you have received my teachings and practice as I have said, I entrust you and your families to Maitreya (the future Buddha).' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Heavenly Kings all arose, respectfully bowing to Gautama the Sage (an honorific title for the Buddha), asking about the number of stupas and temples, and the places where the Buddha resides. In these four continents, how many stupas and temples are there? The places where the Shravaka disciples reside, we will all protect together. The Two-Legged Honored One (an epithet for the Buddha) smiled, and in these four continents, manifested countless hundreds and thousands of Buddhas. Through the power of the gods from the four directions, these manifested Buddhas appeared. Showing the stupas and temples established by the Buddha and his Shravaka disciples, they were established to dwell in the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). The Shravaka disciples who delight in the three karmas of body, speech, and mind reside here, and I entrust these temples of the Shravaka disciples to you. You should also protect and nurture the donors who support them, not allowing them to oppose or anger each other, not allowing others to take advantage, not allowing them to lack anything, so that they do not abandon the precepts. The Heavenly Kings and their families, receiving the Buddha's teachings, we will all protect everything established by the Teacher (Buddha). We and our families will diligently protect these stupas and temples. Those that have been built and those that will be built, we will all diligently protect. The contented Bhikkhus (monks), dwelling in a life without accumulation,'

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離欲慈悲心，　　我等當守護。」

大集經月藏分第十二法滅盡品第二十

爾時，月藏菩薩摩訶薩復從座起，整理衣服偏袒右肩，合掌向於十方一切諸來菩薩摩訶薩眾，口眼微笑顧視月燈菩薩摩訶薩，而說偈言：

「觀此希有慈悲士，　　釋迦大仙尊導師， 　今以此法甘露味，　　付囑夜叉令護持， 　普告一切作是言，　　我之正法汝當護。 　一切聲聞器非器，　　當視如子護養育， 　為我剃頭著袈裟，　　勿令於後有惱害， 　休息諸惡儉病疫，　　亦息非時風熱雨。 　如是三種精氣增，　　正法久住於世間， 　眾生不墮諸惡道，　　速能趣向大涅槃。 　我從昔來未見聞，　　慈悲希有餘土無， 　除佛更無餘眾生，　　能令正法久熾然。 　諸佛慈悲慧無量，　　廣持正法令久住， 　導師滅后佛正法，　　熾然久住事希有。 　此土不善煩惱山，　　堅固希有最難壞， 　轉正梵輪法眼住，　　悉令住善到涅槃。 　此土極惡人與魔，　　夜叉修羅鳩槃荼， 　彼等究竟滅煩惱，　　護持世尊真妙法。 　以是因緣得最勝，　　能盡所作諸惡業， 　彼勤供養於三寶，　　是故速能趣涅槃。 　斷除煩惱牟尼尊，　　世間自在大導師， 　憐愍一切眾生故，　　告令護持佛正法。

【現代漢語翻譯】 現代漢語譯本 『遠離慾望的慈悲之心，我們應當守護。』

《大集經·月藏分》第十二《法滅盡品》第二十

當時，月藏菩薩摩訶薩再次從座位上站起，整理好衣服，袒露右肩，合掌面向十方一切前來的菩薩摩訶薩眾，面帶微笑地看著月燈菩薩摩訶薩，並說偈語：

『看這位稀有慈悲的聖者，釋迦（Sakya）大仙（Mahasura）尊貴的導師， 現在將這甘露般的佛法，囑託給夜叉（Yaksa）讓他們護持， 普遍告知一切眾生說，我的正法你們應當守護。 對於一切聲聞（Sravaka），無論是否堪受教誨，都應當視如己子般護養， 爲了我而剃除鬚髮，穿上袈裟，不要讓他們在以後受到惱害， 平息各種惡行，減少疾病和瘟疫，也平息不合時節的風、熱和雨。 這樣三種精氣增長，正法就能長久住世， 眾生就不會墮入各種惡道，能夠迅速趨向大涅槃（Nirvana）。 我從過去到現在從未見過聽過，如此慈悲稀有，其他國土沒有， 除了佛陀（Buddha）再沒有其他眾生，能夠使正法長久興盛。 諸佛的慈悲和智慧無量，廣泛護持正法使其長久住世， 導師滅度后，佛陀的正法，能夠興盛長久住世，這是稀有的事情。 此土不善的煩惱山，堅固稀有，最難摧毀， 轉動正法輪，使法眼常住，使一切眾生安住于善，到達涅槃。 此土極其邪惡的人和魔，夜叉（Yaksa）、修羅（Asura）、鳩槃荼（Kumbhanda）， 他們最終都能滅除煩惱，護持世尊真實微妙的佛法。 因為這個因緣而得到最殊勝的果報，能夠盡除所作的各種惡業， 他們勤奮供養三寶（Triratna），因此能夠迅速趨向涅槃。 斷除煩惱的牟尼（Muni）尊，世間自在的大導師， 因為憐憫一切眾生的緣故，告誡他們護持佛陀的正法。』

【English Translation】 English version 'With a compassionate heart free from desire, we should protect it.'

The Great Collection Sutra, Moon Treasury Section, Chapter 20 on the Extinction of the Dharma

At that time, the Bodhisattva Mahasattva Moon Treasury rose again from his seat, arranged his robes, bared his right shoulder, and with palms joined, faced all the Bodhisattva Mahasattvas who had come from the ten directions. With a smile, he looked at the Bodhisattva Mahasattva Moon Lamp and spoke in verse:

'Behold this rare and compassionate being, Sakya (釋迦) the great sage (Mahasura), the honored teacher, Now entrusting this nectar-like Dharma to the Yakshas (夜叉), let them protect it, Universally proclaim to all beings, 'You should protect my true Dharma.' For all Sravakas (聲聞), whether they are fit or unfit to receive teachings, you should care for and nurture them as if they were your own children, For my sake, shave their heads and have them wear the kasaya (袈裟), do not let them suffer harm in the future, Pacify all evil deeds, reduce diseases and plagues, and also pacify untimely winds, heat, and rain. In this way, the three vital energies will increase, and the true Dharma will long abide in the world, Sentient beings will not fall into the evil realms, and will quickly be able to move towards great Nirvana (涅槃). From the past until now, I have never seen or heard of such rare compassion, which is not found in other lands, Except for the Buddha (佛陀), there are no other beings who can make the true Dharma flourish for a long time. The Buddhas' compassion and wisdom are immeasurable, widely upholding the true Dharma to make it abide for a long time, After the teacher's passing, it is rare for the Buddha's true Dharma to flourish and abide for a long time. The mountain of afflictions in this land is evil, firm, rare, and most difficult to destroy, Turn the wheel of the true Dharma, let the Dharma eye abide, and let all beings dwell in goodness and reach Nirvana. The extremely evil people and demons in this land, Yakshas (夜叉), Asuras (修羅), and Kumbhandas (鳩槃荼), They will ultimately extinguish their afflictions and protect the World Honored One's true and wondrous Dharma. Because of this cause, they will attain the most supreme result, and be able to exhaust all the evil deeds they have done, They diligently make offerings to the Three Jewels (Triratna), and therefore, they can quickly move towards Nirvana. The Muni (牟尼) Honored One, who has cut off afflictions, the great teacher who is at ease in the world, Out of compassion for all sentient beings, he instructs them to protect the Buddha's true Dharma.'

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」

爾時，月燈菩薩摩訶薩聞月藏菩薩說是偈已，復說偈言：

「我欲問佛無邊慧，　　法眼幾時住於世， 　如此佛月滅度后，　　煩惱癡諍闇世間。 　云何賢聖復得集，　　當作何人方便護？ 　云何示世安隱道，　　能度三趣億眾生？」

爾時，一切諸來大眾，向諸菩薩摩訶薩贊言：「善哉，善哉！」

爾時，月燈菩薩摩訶薩從座而起，偏袒右肩整理衣服，右膝著地，合掌向佛頭面作禮，以偈問曰：

「我今問佛無邊慧，　　以我今有諸疑網， 　以何因緣法眼滅，　　云何法燈久熾然？ 　誰能破壞此法鼓？　　誰能枯涸正法河？ 　云何法眼得久住？　　我當於彼助護持。 　為以尸羅精進力，　　為以羼提禪般若， 　為以何力法久住？　　唯愿速說何方便。 　云何法水得久流？　　有多億數助佛者， 　我等精勤堅固行，　　為令法海不速竭。 　大地精味常增長，　　及以眾生法精味， 　枯涸眾生煩惱海，　　眾生更不趣惡道。」

爾時，佛申金色右臂而說偈言：

「汝等共諦聽，　　一切有為法， 　無常火所燒，　　無有少常者。 　譬如諸戲人，　　作于種種戲， 　如是等眾生，　　皆為煩惱轉。 　猶如幻芭蕉，　　亦如水中月， 　三界有為法，

【現代漢語翻譯】 現代漢語譯本 當時，月燈菩薩摩訶薩（Mahāsattva，偉大的菩薩）聽聞月藏菩薩（Candra-garbha Bodhisattva）說完偈頌后，又說偈頌道： 『我想要請問佛陀無邊的智慧，佛法之眼（Dharma-cakṣus）將會在世間住留多久？ 如此佛陀的明月般的光輝滅度之後，煩惱、愚癡和爭鬥將會籠罩世間。 賢聖之人將如何再次聚集？應當由何人來方便地守護？ 如何向世人展示安穩的道路，能夠度脫三惡道（trayo gatayaḥ）的億萬眾生？』 當時，所有前來集會的大眾，都向諸位菩薩摩訶薩讚歎道：『善哉，善哉！』 當時，月燈菩薩摩訶薩從座位上站起來，袒露右肩，整理好衣服，右膝跪地，合掌向佛陀頂禮，以偈頌問道： 『我今天請問佛陀無邊的智慧，因為我心中有許多疑惑。 因為什麼因緣，佛法之眼會滅失？如何才能使佛法之燈長久熾盛？ 誰能夠破壞這佛法的法鼓（Dharma-dundubhi）？誰能夠枯竭正法的河流？ 如何才能使佛法之眼長久住世？我應當在那時幫助守護。 是通過持戒（śīla）和精進（vīrya）的力量，還是通過忍辱（kṣānti）、禪定（dhyāna）和智慧（prajñā）的力量？ 通過什麼力量才能使佛法長久住世？唯愿您迅速告知我們什麼方便之法。 如何才能使佛法之水長久流淌？有無數億的人在幫助佛陀。 我們精勤地修持堅固的行持，爲了使佛法的海洋不迅速枯竭。 愿大地的精華常增長，以及眾生對佛法的精華的領悟， 枯竭眾生煩惱的海洋，使眾生不再墮入惡道。』 當時，佛陀伸出金色的右臂，並說偈頌道： 『你們都仔細聽著，一切有為法（saṃskṛta dharma）， 都被無常的火焰所燃燒，沒有絲毫永恒不變的事物。 譬如那些戲子，表演各種各樣的戲， 就像這樣，眾生都被煩惱所驅使。 猶如幻化的芭蕉樹，也像水中的月亮， 三界（trayo dhātavaḥ）的有為法，

【English Translation】 English version At that time, the Bodhisattva Mahāsattva (great being) Candrapradīpa, having heard the Bodhisattva Candragarbha speak those verses, spoke further verses, saying: 'I wish to ask the Buddha of boundless wisdom, how long will the Dharma-eye (Dharma-cakṣus) remain in the world? After the Buddha's moon-like light has passed away, afflictions, ignorance, and strife will darken the world. How will the wise and noble ones gather again? By whom should they be conveniently protected? How can the path of peace be shown to the world, enabling the deliverance of countless beings from the three evil realms (trayo gatayaḥ)?' At that time, all the assembled multitude praised the Bodhisattva Mahāsattvas, saying, 'Excellent, excellent!' Then, the Bodhisattva Mahāsattva Candrapradīpa rose from his seat, bared his right shoulder, adjusted his robes, knelt on his right knee, and, with palms joined, bowed his head to the Buddha, asking in verses: 'I now ask the Buddha of boundless wisdom, for I have many doubts. By what cause will the Dharma-eye be extinguished? How can the Dharma-lamp burn for a long time? Who can destroy this Dharma-drum (Dharma-dundubhi)? Who can dry up the river of the true Dharma? How can the Dharma-eye remain for a long time? I shall assist in its protection. Is it through the power of morality (śīla) and diligence (vīrya), or through the power of patience (kṣānti), meditation (dhyāna), and wisdom (prajñā)? By what power can the Dharma remain for a long time? I beseech you to quickly tell us what expedient means there are. How can the water of the Dharma flow for a long time? There are countless millions who assist the Buddha. We diligently practice steadfast conduct, so that the ocean of the Dharma may not quickly dry up. May the essence of the earth always increase, and may beings understand the essence of the Dharma, May the ocean of beings' afflictions dry up, so that beings no longer fall into evil realms.' At that time, the Buddha extended his golden right arm and spoke in verses: 'You all listen carefully, all conditioned phenomena (saṃskṛta dharma), are burned by the fire of impermanence, there is nothing that is permanent. Like those actors, performing various kinds of plays, just like that, beings are all driven by afflictions. Like an illusory banana tree, also like the moon in the water, the conditioned phenomena of the three realms (trayo dhātavaḥ),

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一切皆如是。 　諸法我自覺，　　道成如先佛， 　我今大眾會，　　天人作證明。 　正法付天神，　　護持眾苦盡， 　成於三界尊，　　能令法熾盛。 　顯現八正路，　　邪意惡覺滅， 　沙門剎利王，　　激動相瞋惱。 　我今當不久，　　涅槃滅無餘， 　大智諸聲聞，　　亦隨我涅槃。 　余方諸佛國，　　一切諸菩薩， 　具大神通者，　　復還向他方。 　福德諸國王，　　大臣長者滅， 　限滿百年後，　　佛法漸隱沒。 　薄福眾生等，　　於我法出家， 　不樂於三乘，　　亦不畏後世， 　活命故出家，　　多詐無羞恥， 　貪求諸名利，　　處處諂嫉妒， 　遠離於禪誦，　　復舍諸善法， 　晝則樂言訟，　　夜則多睡眠， 　樂讀外雜典，　　舍離佛所說， 　復與女人通，　　嚴飾身衣服， 　為求名利故，　　但營世俗業， 　常為他作使，　　通致諸信命， 　往返俗人家，　　販賣以自活， 　樂作諸田業。　　又復喜斗諍。 　見諸善比丘，　　梵行多聞者， 　嫉妒復瞋罵，　　不容彼坐臥， 　而作粗穬語，　　誹謗及毀呰， 　于諸俗人邊，　　稱揚不善業， 　言此詐比丘，　　是賊最惡人， 　若有供養者，　　多得惡名聞。 　于彼不獲福，　　亦莫

【現代漢語翻譯】 現代漢語譯本 一切事物都是如此。 我自覺領悟諸法（dharma），成就的道如同過去的佛陀（Buddha）， 我今天在大眾集會中，有天人和諸神作為證明。 我將正法（saddharma）託付給天神，讓他們護持，使眾生的痛苦得以止息， 成就為三界（triloka）的尊者，能夠使佛法興盛。 顯現八正道（aryāṣṭāṅgamārga），使邪念和惡覺滅除， 沙門（śramaṇa）和剎帝利（kṣatriya）王，互相激動而生瞋惱。 我如今不久將要涅槃（nirvāṇa），滅盡無餘， 具有大智慧的諸聲聞（śrāvaka），也將隨我涅槃。 其他方世界的諸佛國（buddhakṣetra），一切諸菩薩（bodhisattva）， 具有大神通者，也將返回其他方世界。 有福德的諸國王，大臣和長者也會滅亡， 在百年期限過後，佛法將逐漸隱沒。 福薄的眾生等，在我法中出家， 不樂於三乘（triyāna），也不畏懼後世， 爲了活命而出家，多虛詐而無羞恥， 貪求各種名利，到處諂媚嫉妒， 遠離禪定和誦經，又捨棄各種善法， 白天喜歡爭論訴訟，夜晚則多睡眠， 喜歡閱讀外道雜典，捨棄佛陀所說， 又與女人通姦，裝飾身體和衣服， 爲了求取名利，只經營世俗的事務， 常常為他人作使，傳遞各種資訊和命令， 往返于俗人家中，販賣貨物以維持生計， 喜歡從事田地耕作，又喜歡爭鬥。 見到諸善比丘（bhikṣu），持梵行（brahmacarya）且多聞者， 就嫉妒並瞋罵，不讓他們安坐和休息， 說粗俗無禮的話，誹謗和毀壞他們， 在俗人面前，宣揚他們的不善業， 說這些是虛偽的比丘，是賊和最惡的人， 如果有人供養他們，會得到惡名聲。 對他們不會獲得福報，也不要...

【English Translation】 English version All things are thus. I have awakened to all dharmas (teachings, laws), the path I have achieved is like that of the Buddhas of the past, I am now in this great assembly, with gods and devas as witnesses. I entrust the true Dharma (saddharma) to the devas, that they may protect it and bring an end to the suffering of beings, Having become the honored one of the three realms (triloka), I am able to make the Dharma flourish. I have revealed the Noble Eightfold Path (aryāṣṭāṅgamārga), that evil thoughts and wrong perceptions may be extinguished, The śramaṇas (ascetics) and kṣatriya (warrior) kings, agitate each other and give rise to anger. I will soon enter into nirvana (extinction of suffering), without remainder, The śrāvakas (disciples) of great wisdom, will also follow me into nirvana. The Buddha-lands (buddhakṣetra) of other directions, all the bodhisattvas (enlightenment beings), Those with great supernatural powers, will also return to their respective worlds. The virtuous kings, ministers, and elders will also pass away, After a hundred years have passed, the Buddha's Dharma will gradually fade away. Beings of little merit, who have left home in my Dharma, Do not delight in the three vehicles (triyāna), nor do they fear the afterlife, They leave home for the sake of livelihood, are deceitful and without shame, They crave various fame and gain, are flattering and jealous everywhere, They are far from meditation and recitation, and abandon all good dharmas, During the day they enjoy arguing and litigation, and at night they sleep much, They enjoy reading non-Buddhist texts, abandoning what the Buddha has taught, They also engage in sexual relations with women, and adorn their bodies and clothes, For the sake of seeking fame and gain, they only engage in worldly affairs, They often work as messengers for others, conveying various messages and commands, They go back and forth to lay people's homes, selling goods to make a living, They enjoy engaging in farming, and also enjoy fighting. When they see virtuous bhikṣus (monks), who uphold brahmacarya (celibacy) and are learned, They become jealous and scold them, not allowing them to sit or rest, They speak vulgar and rude words, slandering and defaming them, In front of lay people, they proclaim their unwholesome deeds, Saying that these are false monks, thieves and the most evil people, If anyone makes offerings to them, they will receive a bad reputation. They will not gain merit from them, nor should they...

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信彼說。 　諸寺惡比丘，　　盜說梵行者， 　種種不善事，　　是以剎利瞋。 　彼諸惡比丘，　　雜以外文頌， 　稱讚彼剎利，　　能令剎利喜， 　毗舍婆羅門，　　利喜亦如是。 　以是得供養，　　持戒被欺𣣋。 　剎利婆羅門，　　嫌恨持戒者， 　嫌恨持戒故，　　致使諸天瞋， 　棄捨彼國土，　　剎利輔相臣， 　向于寶國土，　　在彼而安住。 　輕賤持戒故，　　菩薩亦舍離。 　諸天舍離后，　　其國大可畏， 　惡龍惡夜叉，　　羅剎鳩槃荼， 　入國奪精氣，　　及食其肉血。 　惡王婆羅門，　　毗舍首陀等， 　共護國城邑，　　及以諸村落， 　宮舍國園林，　　惡鬼遍充滿， 　常奪彼精氣，　　觸惱諸剎利， 　婆羅毗舍陀，　　男女等皆瞋。 　復令心變惡，　　互共相鬥諍， 　彼等斗諍故，　　布薩行檀絕。 　其國水枯涸，　　非時風雨起， 　饑饉極儉短，　　乏少資生具， 　果苗不成熟，　　地味眾生味， 　法味及精氣，　　一切皆損減， 　興動諸兵仗，　　互共相劫奪。 　如是慳貪國，　　惡比丘往返， 　復以佛僧物，　　飲食諸果藥， 　持用與俗人，　　因此得供養。 　奴婢及田宅，　　與彼令攝受， 　不善比丘等，　　以之為尊長。

【現代漢語翻譯】 現代漢語譯本 他們相信那些說法。 寺廟裡那些邪惡的比丘（佛教僧侶），盜用修行者的名義，宣揚各種不好的事情，因此使得剎利（武士階層）憤怒。 那些邪惡的比丘，夾雜著外道的讚歌，稱讚那些剎利，以此來取悅他們，毗舍（商人階層）和婆羅門（祭司階層）也同樣如此。 他們因此得到供養，而持戒者卻被欺騙和忽視。 剎利和婆羅門，憎恨持戒的人，因為憎恨持戒，導致諸天（神祇）憤怒， 諸天捨棄了那個國家，剎利的輔佐大臣們，前往寶貴的國土，在那裡安住。 因為輕視持戒，菩薩（覺悟者）也捨棄了他們。 諸天捨棄之後，那個國家變得非常可怕，惡龍、惡夜叉（一種鬼神）、羅剎（惡鬼）和鳩槃荼（守宮神）， 進入國家奪取人們的精氣，併吞食他們的肉和血。 邪惡的國王、婆羅門、毗舍和首陀（奴隸階層）等，共同守護的國都和村落， 宮殿、房舍、園林，到處都充滿了惡鬼， 它們經常奪取人們的精氣，侵擾那些剎利，婆羅門、毗舍、首陀，男女老少都感到憤怒。 又使他們的心變得邪惡，互相爭鬥， 因為他們的爭鬥，布薩（佛教的齋戒儀式）和佈施的行為都中斷了。 那個國家的水源枯竭，不合時宜的風雨出現， 饑荒和貧困極其嚴重，缺乏生活必需品， 果實和莊稼不能成熟，土地的滋味、眾生的滋味、 佛法的滋味和精氣，一切都減少了， 他們發動戰爭，互相搶劫。 在這樣一個慳貪的國家裡，邪惡的比丘往來， 又把佛陀和僧團的物品，如食物、水果和藥物， 拿去給俗人，因此得到供養。 奴婢和田宅，都送給他們讓他們接受， 那些不善的比丘，因此被視為尊長。

【English Translation】 English version They believed those sayings. The evil Bhikkhus (Buddhist monks) in the monasteries, falsely claiming to be practitioners, spread various bad things, which made the Kshatriyas (warrior class) angry. Those evil Bhikkhus, mixed with hymns from external paths, praised those Kshatriyas, in order to please them, and the Vaishyas (merchant class) and Brahmins (priest class) were the same. They thus received offerings, while those who upheld the precepts were deceived and ignored. The Kshatriyas and Brahmins hated those who upheld the precepts, and because of this hatred, it caused the Devas (gods) to be angry. The Devas abandoned that country, and the ministers of the Kshatriyas went to a precious land, where they settled. Because of their contempt for upholding the precepts, the Bodhisattvas (enlightened beings) also abandoned them. After the Devas abandoned them, that country became very frightening, with evil dragons, evil Yakshas (a type of ghost), Rakshasas (demons), and Kumbhandas (guardian spirits), entering the country to seize people's vital essence, and devour their flesh and blood. The evil king, Brahmins, Vaishyas, and Shudras (slave class), etc., together guarded the capital and villages, palaces, houses, and gardens, were filled with evil ghosts everywhere, they often seized people's vital essence, and harassed those Kshatriyas, Brahmins, Vaishyas, Shudras, men and women, young and old, all felt angry. They also made their hearts evil, and they fought with each other, because of their fighting, the Uposatha (Buddhist fasting ceremony) and the practice of giving were interrupted. The water sources of that country dried up, and untimely winds and rains appeared, famine and poverty were extremely severe, and there was a lack of necessities for life, fruits and crops could not ripen, the taste of the land, the taste of living beings, the taste of the Dharma, and the vital essence, all decreased, they started wars and robbed each other. In such a miserly country, evil Bhikkhus came and went, and they took the things of the Buddha and the Sangha, such as food, fruits, and medicine, to give to lay people, and thus received offerings. Slaves and fields were given to them for them to accept, those unwholesome Bhikkhus were therefore regarded as elders.

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少智詐多聞，　　不喜禪戒者， 　禪戒者去後，　　為財共鬥諍。 　剎利聞生瞋，　　打害惡比丘， 　還俗舍法服，　　系閉于牢獄。 　以是諸天瞋，　　迭共相告語， 　如是國土中，　　旃陀羅王治。 　朋黨惡比丘，　　毀破袈裟服， 　自壞己國土，　　不久當敗亡。 　墮在阿鼻獄，　　受苦極長遠， 　於是賢劫中，　　無脫地獄時。 　是旃陀羅王，　　眾聖所厭賤， 　聽讀檀尸法，　　諂曲虛詐現。 　是王多詐偽，　　速滅己國土， 　苗稼不成熟，　　亢旱及水潦， 　鼨鼠惡象暴，　　自他國兵起， 　曜入非常宿，　　大地普震動， 　白虹妖星墮。　　時氣多疫病， 　焚燒諸聚落，　　速壞國城邑。 　剃頭著袈裟，　　諸佛所加護， 　一人出家者，　　天人所供養。 　唯除諸如來，　　無有自在者。 　彼旃陀羅王，　　謫罰惡比丘， 　毀壞三世佛，　　二種凈法身， 　煩惱瘡深重，　　難得值諸佛。 　諸天皆舍離，　　彼旃陀羅王， 　如是國土壞，　　法眼當散滅。 　諸天舍離故，　　如是國土壞， 　三種精氣減，　　毀滅天宮殿， 　白法善朋少，　　黑法惡黨增， 　于彼濁惡世，　　無有明智人。 　所住阿蘭若，　　樂法安隱住， 　彼持

【現代漢語翻譯】 現代漢語譯本 那些智慧淺薄卻自詡博學的人，不喜歡禪定和戒律。 當那些持守禪定和戒律的人離開后，他們會爲了錢財互相爭鬥。 剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）聽到後會生氣，毆打併傷害那些惡劣的比丘（bhiksu，佛教出家男眾）。 他們會被迫還俗，脫下僧袍，被關進監獄。 因此，諸天（deva，神祇）會憤怒，互相告知： 『這樣的國家，是由旃陀羅王（Candala，古印度社會最底層的賤民）統治的。』 那些結黨營私的惡比丘，會毀壞袈裟（kasaya，僧侶所穿的法衣）， 他們自己毀壞自己的國家，不久就會滅亡。 他們會墮入阿鼻地獄（Avici，佛教中最底層的地獄），遭受極其長久的痛苦， 在這個賢劫（bhadrakalpa，佛教中一個極長的時間單位）中，沒有脫離地獄的時候。 這個旃陀羅王，被所有聖賢所厭惡和鄙視， 他聽聞和宣講佈施（dana）和持戒（sila）的教法，卻表現出諂媚和虛偽。 這個國王非常虛偽，會迅速毀滅自己的國家， 莊稼不會成熟，會出現乾旱和洪水， 老鼠和惡象會肆虐，其他國家會發動戰爭， 星辰會進入不尋常的位置，大地會普遍震動， 會出現白虹和妖星墜落。時疫會流行， 焚燒村落，迅速摧毀國都和城市。 剃頭穿上袈裟，是諸佛（buddha，覺悟者）所加持和護佑的， 一個人出家，就會受到天人的供養。 除了諸如來（tathagata，佛的稱號之一），沒有人是自在的。 那個旃陀羅王，懲罰那些惡劣的比丘， 他毀壞了三世諸佛（過去、現在、未來）的兩種清凈法身（法身和報身）， 他的煩惱瘡很深重，難以遇到諸佛。 諸天都會捨棄那個旃陀羅王， 這樣的國家會衰敗，佛法之眼將會消散。 因為諸天捨棄，這樣的國家會衰敗， 三種精氣（精、氣、神）會減少，天宮殿會毀滅， 行善的人會減少，作惡的人會增多， 在那個污濁的惡世，沒有明智的人。 那些住在阿蘭若（aranya，寂靜處）的人，會樂於佛法，安穩地居住， 他們持守...

【English Translation】 English version Those who are of little wisdom but claim to be learned, do not delight in meditation and precepts. When those who uphold meditation and precepts depart, they will fight each other for wealth. The Kshatriyas (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) will become angry upon hearing this, striking and harming those evil bhiksus (bhiksu, Buddhist ordained monks). They will be forced to disrobe, take off their monastic robes, and be imprisoned. Therefore, the devas (deva, deities) will be angry, telling each other: 'Such a country is ruled by a Candala king (Candala, the lowest caste in ancient Indian society).' Those evil bhiksus who form factions will destroy the kasaya (kasaya, the robe worn by monks), They themselves will destroy their own country, and soon they will perish. They will fall into Avici hell (Avici, the lowest hell in Buddhism), suffering extremely long torment, In this bhadrakalpa (bhadrakalpa, an extremely long unit of time in Buddhism), there will be no time to escape from hell. This Candala king is hated and despised by all sages, He hears and preaches the teachings of dana (dana, giving) and sila (sila, precepts), but shows flattery and hypocrisy. This king is very hypocritical and will quickly destroy his own country, The crops will not ripen, there will be droughts and floods, Rats and evil elephants will run rampant, and other countries will start wars, The stars will enter unusual positions, the earth will shake universally, White rainbows and ominous stars will fall. Plagues will be rampant, Burning villages, quickly destroying capitals and cities. Shaving the head and wearing the kasaya is blessed and protected by all Buddhas (buddha, enlightened ones), When one person leaves home, they will be offered to by devas and humans. Except for the Tathagatas (tathagata, one of the titles of the Buddha), no one is free. That Candala king punishes those evil bhiksus, He destroys the two pure dharmakayas (dharmakaya and sambhogakaya) of the Buddhas of the three times (past, present, and future), His wounds of afflictions are deep, and it is difficult to encounter the Buddhas. The devas will all abandon that Candala king, Such a country will decline, and the eye of the Dharma will be scattered. Because the devas abandon it, such a country will decline, The three essences (jing, qi, and shen) will decrease, and the heavenly palaces will be destroyed, Those who do good will decrease, and those who do evil will increase, In that turbid and evil world, there will be no wise people. Those who live in aranyas (aranya, quiet places) will delight in the Dharma and live peacefully, They uphold...

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我正法，　　能令多眾信。 　鬼神敬信故，　　遮障諸怖畏， 　增長三精氣，　　熾然我正法， 　彼以禪定樂，　　充滿天宮殿。 　是故以我法，　　付諸鬼神王， 　遮障惡剎利，　　莫惱我聲聞。 　國王于持戒，　　親近常供養， 　破戒不親供，　　舍離各隨住， 　國王不惱彼，　　持戒及毀禁。 　剎利凈持戒，　　彼此皆信敬， 　毗舍婆羅門，　　不惱諸天神， 　正法得久住，　　白法常增長。 　汝等於此土，　　隨意而安住。 　汝等若發心，　　此土常安住， 　乃至我法盡，　　莫向諸餘國， 　以檀尸羅法，　　令多眾歸信。 　智者能成熟，　　彼非是希有， 　于彼惡世時，　　熾然我正法， 　遮障惡剎利，　　此事為希有。 　慈心常相應，　　莫打我聲聞， 　彼二說正法，　　能救地獄苦。 　比丘不護戒，　　國王莫謫罰， 　汝諸剎利王，　　莫共沙門斗。 　俗人作諸惡，　　速趣于地獄， 　軟語向彼二，　　遮除諸惡業。 　莫以粗穬語，　　亦莫打治罰， 　以是國不壞，　　增長三精氣， 　正法得久住，　　佛法久熾然。 　多有說法者，　　能閉三惡趣， 　休息世間惡，　　增益諸天眾， 　涅槃門得開，　　無漏者則入， 　菩薩得增長，

【現代漢語翻譯】 現代漢語譯本 我的正法，能使眾多人信奉。 鬼神因為敬畏信奉，能遮擋各種恐懼， 增長精、氣、神三者，使我的正法興盛。 他們以禪定的快樂，充滿天上的宮殿。 因此，我將我的法，託付給各位鬼神之王， 遮擋邪惡的剎利（統治者），不要擾亂我的聲聞（佛陀的弟子）。 國王對於持戒者，應當親近並常常供養， 對於破戒者不親近供養，讓他們各自隨處安住。 國王不要惱怒他們，無論是持戒的還是破戒的。 剎利如果清凈持戒，彼此都會信奉敬重， 毗舍（商人）和婆羅門（祭司），不擾亂諸天神， 正法就能長久住世，善法就能不斷增長。 你們可以在這片土地上，隨意安住。 你們如果發願，在這片土地上長久安住， 乃至我的法滅盡，都不要去其他國家， 用佈施和持戒的法，使眾多人歸信。 有智慧的人能夠使人成熟，這並不稀奇， 在那個邪惡的時代，使我的正法興盛， 遮擋邪惡的剎利，這件事才是稀奇的。 要常常與慈悲心相應，不要打我的聲聞， 他們二人宣說正法，能救度地獄的痛苦。 比丘如果不守護戒律，國王不要責罰他們， 你們這些剎利國王，不要和沙門（出家人）爭鬥。 俗人如果作惡，會迅速墮入地獄， 要用柔和的語言對待他們，消除他們的惡業。 不要用粗暴的語言，也不要打罵懲罰， 這樣國家就不會衰敗，精、氣、神三者就會增長， 正法就能長久住世，佛法就能長久興盛。 多有說法的人，能關閉三惡道， 平息世間的罪惡，增益諸天眾， 涅槃之門得以開啟，無漏者就能進入， 菩薩也能得到增長。

【English Translation】 English version My true Dharma, can cause many to believe. Because ghosts and spirits revere and believe, they can block all fears, Increase the three essences of essence, energy, and spirit, making my true Dharma flourish. They fill the heavenly palaces with the joy of meditation. Therefore, I entrust my Dharma to all the ghost and spirit kings, To block the evil Kshatriyas (rulers), do not disturb my Shravakas (Buddha's disciples). Kings should be close to and often make offerings to those who uphold the precepts, Do not be close to or make offerings to those who break the precepts, let them dwell wherever they please. Kings should not be angry with them, whether they uphold the precepts or break them. If Kshatriyas purely uphold the precepts, they will all believe and respect each other, Vaishyas (merchants) and Brahmins (priests) do not disturb the gods, Then the true Dharma can abide for a long time, and good Dharma can constantly grow. You can dwell freely in this land. If you vow to dwell in this land for a long time, Until my Dharma is exhausted, do not go to other countries, Use the Dharma of giving and upholding precepts to make many people believe. It is not rare for wise people to be able to mature others, In that evil age, to make my true Dharma flourish, To block the evil Kshatriyas, this is a rare thing. Always be in accordance with compassion, do not strike my Shravakas, The two of them proclaim the true Dharma, which can save the suffering of hell. If a Bhikshu does not guard the precepts, the king should not punish them, You Kshatriya kings, do not fight with the Shramanas (monastics). If lay people do evil, they will quickly fall into hell, Use gentle words to treat them, eliminate their evil deeds. Do not use harsh words, nor beat or punish them, In this way, the country will not decline, and the three essences of essence, energy, and spirit will grow, The true Dharma can abide for a long time, and the Buddha's Dharma can flourish for a long time. Many who preach the Dharma can close the three evil paths, Pacify the evils of the world, increase the heavenly beings, The gate of Nirvana can be opened, and those without outflows can enter, Bodhisattvas can also grow.

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猶如明分月。 　能以於六度，　　充滿諸佛法， 　是故諸智者，　　所來諸菩薩， 　當住於此土，　　熾然我正法， 　盲冥失道者，　　當與正法眼。 　眾生以六度，　　成熟于菩提， 　汝等則成供，　　三世諸如來， 　速證菩提果，　　凈國作導師。」 　大眾皆默然，　　唯有賢劫眾， 　彌勒為上首，　　一切皆悉起。 　合掌而白佛，　　咸作如是言： 「我不詣余方，　　護持佛正法， 　盡我精進力，　　成熟大菩提， 　隨於彼時中，　　應機而說法。 　欲有留難時，　　我等不能遮， 　法欲滅盡時，　　我亦不能遮。」

爾時，世尊告彼白智童真菩薩摩訶薩，而說偈言：

「觀此諸菩薩，　　勇猛執智炬， 　無量阿僧祇，　　他方佛土來， 　種種善根寶，　　歸依諸佛海， 　慈悲方便力，　　于佛法不動。 　於此無有一，　　能持我法者， 　賢劫諸菩薩，　　堪能持我法。 　於我滅度后，　　佛法欲滅時， 　所有出家者，　　而無有慚恥， 　遠離功德智，　　懈怠不精進， 　舍道學世業，　　不樂持禁戒。 　愚癡與俗交，　　多言復無羞， 　貪取佛僧物，　　染著五欲樂， 　如是比丘等，　　資生與俗同， 　疑惑多貪財，　　邪淫怒嫉妒

【現代漢語翻譯】 現代漢語譯本 猶如明亮的月亮一般。 能夠以六度（佈施、持戒、忍辱、精進、禪定、智慧）圓滿諸佛的教法， 因此，各位智者，以及所有前來的菩薩們， 應當住在這片土地上，熾盛我的正法， 為那些盲目迷失道路的人，給予正法的眼睛。 使眾生通過六度，在菩提道上成熟， 你們就成了對三世諸如來（過去、現在、未來的一切佛）的供養， 迅速證得菩提的果位，清凈國土，成為導師。 大眾都沉默不語，只有賢劫（現在這個時期）的菩薩們， 以彌勒（未來佛）為首，全都站了起來。 合掌向佛稟告，都這樣說道： 『我們不去其他地方，護持佛的正法， 盡我們精進的力量，使眾生在菩提道上成熟， 在適當的時機，應機說法。 如果遇到阻礙，我們不能阻止， 當佛法將要滅盡時，我們也無法阻止。』 這時，世尊告訴那位白智童真菩薩摩訶薩，用偈語說道： 『看看這些菩薩們，勇猛地執持智慧的火炬， 從無量阿僧祇（極多的數量）的其他佛土而來， 帶著種種善根的珍寶，歸依諸佛的海洋， 以慈悲和方便的力量，在佛法中不動搖。 在這裡沒有一個人，能夠承擔我的教法， 只有賢劫的菩薩們，能夠承擔我的教法。 在我滅度之後，佛法將要滅盡時， 所有出家的人，卻不知慚愧， 遠離功德和智慧，懈怠而不精進， 捨棄修行佛道，去學習世俗的事務，不樂於持守戒律。 愚癡地與世俗交往，多言而且不知羞恥， 貪取佛寺僧團的財物，染著於五欲的快樂， 像這樣的比丘們，生活方式與世俗之人相同， 疑惑不決，貪圖錢財，邪淫、憤怒、嫉妒。

【English Translation】 English version Like the bright moon. Able to fulfill all the Buddha's teachings through the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom), Therefore, all wise ones, and all the Bodhisattvas who have come, Should dwell in this land, and make my true Dharma flourish, For those who are blind and lost, give them the eyes of the true Dharma. Let sentient beings mature on the path to Bodhi through the Six Perfections, Then you will become offerings to all the Tathagatas (Buddhas) of the three times (past, present, and future), Quickly attain the fruit of Bodhi, purify the land, and become a guide. The assembly was silent, only the Bodhisattvas of the Bhadrakalpa (the present eon), Led by Maitreya (the future Buddha), all stood up. They joined their palms and reported to the Buddha, all saying: 'We will not go to other places, we will protect the Buddha's true Dharma, We will use all our diligent strength to help sentient beings mature on the path to Bodhi, At the appropriate time, we will teach according to the circumstances. If there are obstacles, we cannot prevent them, When the Dharma is about to perish, we cannot prevent it either.' At that time, the World Honored One told the Bodhisattva Mahasattva, White Wisdom Youth, and spoke in verse: 'Look at these Bodhisattvas, bravely holding the torch of wisdom, They have come from countless Asamkhyas (extremely large numbers) of other Buddha lands, Bringing with them the treasures of various good roots, they take refuge in the ocean of Buddhas, With the power of compassion and skillful means, they are unshakeable in the Buddha's Dharma. Here, there is no one who can uphold my Dharma, Only the Bodhisattvas of the Bhadrakalpa are capable of upholding my Dharma. After my Parinirvana (passing away), when the Dharma is about to perish, All those who have left home (monks and nuns) will have no shame, They will be far from merit and wisdom, lazy and not diligent, They will abandon the practice of the Buddha's path to learn worldly affairs, and will not be happy to uphold the precepts. They will foolishly associate with the laity, be talkative and shameless, They will greedily take the property of the Buddha's Sangha (monastic community), and be attached to the pleasures of the five desires, Such Bhikkhus (monks) will have the same lifestyle as the laity, They will be doubtful, greedy for money, and engage in sexual misconduct, anger, and jealousy.'

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。 　見住蘭若者，　　說其諸過惡， 　不樂讀誦經，　　嗜睡多喜鬥， 　如是等沙門，　　厭賤禪蘭若， 　堅著于惡事，　　自高輕蔑他。 　沙門及俗人，　　慳貪不捨施， 　啖食佛僧物，　　多遭種種病， 　無有慈愍心，　　少力惡喜鬥。 　以是天不雨，　　潤澤悉枯涸， 　饑饉遍世間，　　果實無滋味， 　乏少於飲食，　　瞋諍相侵奪。 　造十不善業，　　少福無供養， 　法味不純厚，　　行法心亦薄， 　迭共作粗想，　　殺害無慈愍， 　不孝于父母，　　亦不供尊長。 　多修世俗行，　　疑惑復嫉妒， 　貪染于邪法，　　非法無厭足， 　貪求無厭故，　　是以久流轉。 　如是諸國王，　　及以輔相臣， 　沙門婆羅門，　　毗舍首陀羅， 　樂斗憎持戒，　　互共相謗毀。 　南方邊夷國，　　王名波羅帝， 　百千諸軍眾，　　士將共圍繞。 　西方邊夷國，　　有王名百祀， 　亦將百千軍，　　前後共圍繞。 　北方邊夷王，　　名善意釋迦， 　士將諸營從，　　圍繞亦百千。 　東方睒彌國，　　王名為大軍， 　眷屬百千眾，　　圍繞而侍衛。 　大軍王有子，　　名之為難看， 　生時身著鎧，　　把刀血涂身， 　大力身堅固，　　而從母胎生。 　是

【現代漢語翻譯】 現代漢語譯本 那些住在蘭若（lanruo，指寂靜處）的人，會說他們的各種過錯和惡行。 他們不喜歡讀誦佛經，貪睡，喜歡爭鬥。 像這樣的沙門（shamen，指佛教出家人），厭惡禪修的蘭若， 執著于惡事，自高自大，輕視他人。 沙門和俗人，吝嗇貪婪，不肯佈施， 吃用佛寺僧眾的財物，常常遭受各種疾病， 沒有慈悲憐憫之心，力量弱小，喜歡爭鬥。 因為這些原因，天不下雨，滋潤萬物的雨水都乾涸了， 饑荒遍佈世間，果實沒有滋味， 缺乏食物和飲水，人們互相爭奪。 他們造作十種不善業，福報少，沒有供養， 佛法的味道不純正，修行佛法的心也很薄弱， 互相產生粗鄙的想法，殺害眾生，沒有慈悲憐憫之心， 不孝順父母，也不尊敬長輩。 他們大多修行世俗的行為，疑惑不決，嫉妒他人， 貪戀邪法，對非法的事情沒有厭足， 因為貪求無厭，所以長久地在生死中流轉。 像這樣的國王，以及輔佐他的臣子， 沙門、婆羅門（poluomen，指古印度祭司），毗舍（pishe，指古印度商人）和首陀羅（shoutuoluo，指古印度奴隸）， 喜歡爭鬥，憎恨持戒，互相誹謗詆譭。 南方邊境的夷國，國王名叫波羅帝（boluodi）， 有成千上萬的軍隊，將領和士兵圍繞著他。 西方邊境的夷國，有一位國王名叫百祀（baishi）， 也帶領著成千上萬的軍隊，前後圍繞著他。 北方邊境的夷王，名叫善意釋迦（shanyi shijia）， 將領和士兵，也帶領著成千上萬的軍隊圍繞著他。 東方睒彌國（shanmiguo），國王名叫大軍（dajun）， 有成千上萬的眷屬，圍繞著他侍衛。 大軍王有一個兒子，名字叫難看（nankan）， 出生時就身穿鎧甲，手持刀劍，身上沾滿鮮血， 身體強壯堅固，從母親的胎中出生。 是

【English Translation】 English version Those who dwell in the 'lanruo' (quiet places), speak of their various faults and evils. They do not enjoy reciting scriptures, are fond of sleeping, and like to fight. Such 'shamen' (Buddhist monks), despise the 'lanruo' of meditation, cling to evil deeds, are arrogant, and look down on others. 'Shamen' and laypeople, are stingy and greedy, unwilling to give alms, consume the property of Buddhist temples and monks, often suffer from various diseases, have no compassion, are weak, and like to fight. Because of these reasons, the sky does not rain, and the rain that nourishes all things dries up, famine spreads throughout the world, fruits have no flavor, there is a lack of food and drink, and people fight with each other. They commit the ten unwholesome deeds, have little merit, and make no offerings, the taste of the Dharma is not pure, and their minds for practicing the Dharma are also weak, they have coarse thoughts towards each other, kill living beings, and have no compassion, are not filial to their parents, and do not respect their elders. They mostly practice worldly behaviors, are doubtful and jealous of others, are greedy for evil teachings, and are not satisfied with unlawful things, because of their insatiable greed, they continue to transmigrate in birth and death for a long time. Such kings, and the ministers who assist them, 'shamen', 'brahmanas' (ancient Indian priests), 'vaishyas' (ancient Indian merchants), and 'shudras' (ancient Indian slaves), like to fight, hate keeping precepts, and slander and defame each other. In the borderland of the south, there is a king named 'Boluo Di', with hundreds of thousands of troops, generals and soldiers surrounding him. In the borderland of the west, there is a king named 'Baishi', who also leads hundreds of thousands of troops, surrounding him from front and back. In the borderland of the north, there is a king named 'Shanyi Shijia', with generals and soldiers, also leading hundreds of thousands of troops surrounding him. In the eastern 'Shanmi' country, there is a king named 'Dajun', with hundreds of thousands of family members, surrounding him as guards. King 'Dajun' has a son, named 'Nankan', who was born wearing armor, holding a sword, and covered in blood, with a strong and firm body, born from his mother's womb. Is

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時長者等，　　大臣五百人， 　同時俱生子，　　身亦著鎧甲， 　執刀血涂身，　　皆從母胎生。 　是日于其國，　　天龍降血雨， 　五百長者子，　　難看同處養。 　難看年七歲，　　父王授其位， 　邊夷三惡王，　　又至北天竺， 　破國殺害人，　　怨仇妒女色， 　積財以火燒，　　瞋怒向中國。 　邊夷王等來，　　毀破佛塔寺， 　殺害諸眾僧，　　劫奪佛僧物。 　病瘦諸比丘，　　不能走逃避， 　少壯強力者，　　散走于諸方， 　諸餘比丘等，　　少年初出家， 　未善學戒者，　　威儀法不具。 　處處走逃避，　　隨至被欺𣣋， 　毀辱而打罵，　　恒受諸苦惱。 　彼三邊夷王，　　及與諸軍眾， 　漸詣拘睒彌，　　十二年中鬥。 　三王及眷屬，　　難看王殺盡， 　統領閻浮提，　　而作一蓋王， 　於後大悔恨，　　我獲無量罪， 　頗有明比丘，　　當與我懺悔。 　說言有三藏，　　父名為火施， 　種姓常清凈，　　是大婆羅門， 　子名失師迦，　　高才智勇博， 　釋子中大名，　　今住波梨國。 　時王即遣使，　　請彼三藏來， 　為王演正法，　　令王生敬信。 　我於十二年，　　戰鬥大作罪， 　三王及眷屬，　　軍眾我殺盡。 　我亦十二年

【現代漢語翻譯】 現代漢語譯本 當時，有許多長者（指有德望的年長者）等，以及五百位大臣，他們同時都生了兒子，這些兒子出生時就身穿鎧甲，手執血跡斑斑的刀，都是從母親的胎中出生。 在那一天，他們的國家裡，天龍降下了血雨。這五百位長者的兒子，因為長相醜陋，很難一起養育。 難看（指長相醜陋的王子）七歲時，他的父王將王位傳給了他。這時，邊境的三個惡王，又來到了北天竺（古印度地名），他們攻破城池，殺害人民，因為怨恨、嫉妒和貪戀女色，他們積聚的財富被大火燒燬，他們帶著憤怒向中國進發。 這些邊境的惡王們來到后，毀壞佛塔和寺廟，殺害眾多的僧人，搶奪佛寺的財物。 那些生病瘦弱的比丘（佛教出家人），因為無法逃跑而受難，而那些年輕力壯的比丘，則四處逃散。 其餘的比丘們，那些年輕剛出家，還沒有好好學習戒律的人，他們的威儀和法度都不完備。 他們四處逃散，到處被欺凌，遭受侮辱和打罵，一直承受著各種痛苦。 那三個邊境的惡王，以及他們的軍隊，逐漸逼近拘睒彌（古印度地名），在那裡戰鬥了十二年。 最終，這三個惡王和他們的眷屬，都被難看王殺死了。難看王統治了整個閻浮提（指人類居住的世界），成為唯一的君王。 之後，他深深地感到後悔，認為自己犯下了無量的罪過，於是他想：『有沒有明理的比丘，可以為我懺悔呢？』 有人告訴他：『有一位三藏（精通佛教經、律、論三藏的法師），他的父親名叫火施，種姓（指婆羅門種姓）一直清凈，是一位大婆羅門。他的兒子名叫失師迦，才華橫溢，智慧和勇氣都非常卓越，在釋迦牟尼的弟子中享有盛名，現在住在波梨國。』 於是，國王立即派遣使者，去請那位三藏法師前來，為國王宣講正法，使國王生起敬畏和信仰之心。 『我在這十二年中，因為戰鬥而犯下了滔天大罪，三個惡王和他們的眷屬，以及他們的軍隊，都被我殺死了。』 『我也是在這十二年中』

【English Translation】 English version At that time, there were many elders (referring to respected seniors), and five hundred ministers. They all had sons born at the same time. These sons were born wearing armor, holding blood-stained swords, and all came from their mothers' wombs. On that day, in their kingdom, the dragons in the sky rained down blood. These five hundred sons of the elders, because of their ugly appearance, were difficult to raise together. When Nan Kan (referring to the ugly-looking prince) was seven years old, his father passed the throne to him. At this time, three evil kings from the border came to North India (ancient Indian place name). They broke through the city, killed people, and because of resentment, jealousy, and lust for women, their accumulated wealth was burned by fire. They marched towards China with anger. When these evil kings from the border arrived, they destroyed pagodas and temples, killed many monks, and plundered the property of the Buddhist temples. Those sick and weak Bhikkhus (Buddhist monks), because they could not escape, suffered. And those young and strong Bhikkhus scattered in all directions. The rest of the Bhikkhus, those who were young and had just become monks, had not yet properly studied the precepts. Their demeanor and Dharma were not complete. They scattered everywhere, were bullied everywhere, suffered insults and beatings, and constantly endured all kinds of suffering. The three evil kings from the border, and their armies, gradually approached Kausambi (ancient Indian place name), where they fought for twelve years. In the end, these three evil kings and their families were all killed by King Nan Kan. King Nan Kan ruled the entire Jambudvipa (referring to the world inhabited by humans), becoming the sole monarch. Afterwards, he deeply regretted it, thinking that he had committed immeasurable sins. So he thought: 'Is there a wise Bhikkhu who can help me repent?' Someone told him: 'There is a Tripitaka (a master who is proficient in the three collections of Buddhist scriptures, Vinaya, and Abhidhamma), whose father is named Huoshi, whose lineage (referring to the Brahmin lineage) has always been pure, and is a great Brahmin. His son is named Shishika, who is talented, wise, and courageous. He is famous among the disciples of Shakyamuni and now lives in the country of Boli.' Therefore, the king immediately sent messengers to invite the Tripitaka master to come and preach the Dharma to the king, so that the king would develop reverence and faith. 'In these twelve years, I have committed heinous crimes because of fighting. The three evil kings and their families, as well as their armies, were all killed by me.' 'I was also in these twelve years'

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，　　具設般遮會， 　普告閻浮提，　　釋子皆來集。 　所有諸比丘，　　住在閻浮提， 　愿各悉來此，　　受我等供養。 　比丘等悉集，　　睒彌般遮會， 　在路有餓死，　　或病在道傍， 　中有遭水毒，　　或值賊虎傷， 　或復墜山澗，　　比丘死無數。 　余殘到睒彌，　　威儀法則壞， 　百千皆來集，　　設大般遮會。 　初起般遮日，　　大云皆悉起， 　普遍閻浮提，　　降澍于大雨， 　時王甚歡喜，　　此是眾僧力， 　比丘既集已，　　互共相借問， 　頗見我和上，　　及問阿阇梨， 　知識諸等侶，　　同學何處去？ 　我今得來此，　　彼或道路亡， 　高聲大悲哭，　　相戀而嗥啼。 　失師三藏起，　　少時靜默住， 　比丘大嗥哭，　　惆悵不自抑。 　王見彼嗥哭，　　曉諭亦不止。 　時王自思惟，　　此有羅漢不？ 　天神夜告王，　　還於波梨弗， 　善財長者子，　　名曰涑羅多， 　是大阿羅漢，　　恒在香山中， 　三明解脫具，　　而來安住此， 　今於此大月，　　十五日布薩， 　由此布薩故，　　百千眾集會。 　中有一三藏，　　復有阿羅漢， 　於時諸天眾，　　皆來聽布薩。 　今是最後集，　　當作無上護， 　法幢當摧折，　　法

【現代漢語翻譯】 現代漢語譯本 （國王）準備了盛大的般遮會（一種大型的僧侶集會）， 向整個閻浮提（Jambudvipa，指人類居住的世界）宣告， 讓所有釋迦牟尼的弟子都來聚集。 所有住在閻浮提的比丘（佛教僧侶）， 都希望能夠來到這裡， 接受我們（國王）的供養。 比丘們都聚集到了睒彌（地名）的般遮會， 在路上有餓死的， 或者生病倒在路旁的， 有的遭遇水災毒害， 或者被強盜或老虎傷害， 有的還墜落山澗， 導致無數比丘死亡。 其餘到達睒彌的比丘， 他們的威儀和法則都破壞了， 成百上千的人都聚集到這裡， 舉辦盛大的般遮會。 般遮會開始的那天， 大片雲彩都升起來了， 遍佈整個閻浮提， 降下了大雨， 當時的國王非常高興， 認為這是眾僧的力量。 比丘們聚集之後， 互相詢問， 是否見到我的和尚（Upadhyaya，指戒師）， 以及詢問阿阇梨（Acharya，指導師）， 還有認識的同伴， 同學們都去了哪裡？ 我今天能夠來到這裡， 他們或許在路上就去世了， 於是高聲大哭， 互相思念而嚎啕大哭。 失去老師的三藏（Tripitaka，指精通佛經者）站起來， 沉默了一會兒， 比丘們大聲哭泣， 悲傷得無法自制。 國王看到他們哭泣， 勸慰也無法讓他們停止。 這時國王自己思考， 這裡有阿羅漢（Arhat，指已證悟的聖者）嗎？ 天神在夜裡告訴國王， 回到波梨弗（地名）， 善財長者的兒子， 名叫涑羅多（Sulata）， 是一位大阿羅漢， 一直住在香山中， 具備三明（Trividya，指宿命明、天眼明、漏盡明）和解脫， 來到這裡安住， 今天在這個大月的， 十五日舉行布薩（Posadha，指僧團的懺悔儀式）， 因為這次布薩的緣故， 成百上千的僧眾聚集。 其中有一位三藏， 還有阿羅漢， 當時諸天眾， 都來聽布薩。 現在是最後一次聚集， 應當作為無上的守護， 法幢（Dharma-dhvaja，指佛法的旗幟）將要摧折， 法

【English Translation】 English version （The king）prepared a grand Pancavarsa assembly (a large gathering of monks), and announced it throughout Jambudvipa (the world inhabited by humans), asking all disciples of Shakyamuni to come and gather. All the Bhikkhus (Buddhist monks) living in Jambudvipa, wished to come here, to receive offerings from us (the king). The Bhikkhus all gathered at the Pancavarsa assembly in Shammi (a place name), some died of starvation on the road, or fell ill by the roadside, some encountered water disasters and were poisoned, or were injured by robbers or tigers, some even fell into mountain ravines, resulting in the deaths of countless Bhikkhus. The remaining Bhikkhus who arrived at Shammi, had their deportment and rules broken, hundreds and thousands of them gathered here, to hold the grand Pancavarsa assembly. On the day the Pancavarsa assembly began, large clouds all rose up, covering the entire Jambudvipa, and heavy rain fell, the king at that time was very happy, thinking this was the power of the Sangha (Buddhist monastic community). After the Bhikkhus gathered, they asked each other, whether they had seen my Upadhyaya (preceptor), and asked about the Acharya (teacher), as well as familiar companions, where have the fellow students gone? I am able to come here today, they may have died on the road, so they cried loudly, missing each other and wailing. The Tripitaka (one who is versed in the Buddhist scriptures) who lost their teacher stood up, remained silent for a while, the Bhikkhus cried loudly, unable to restrain their sorrow. The king saw them crying, and his consolations could not stop them. At this time, the king thought to himself, are there any Arhats (enlightened saints) here? A deity told the king at night, to return to Pariputra (a place name), the son of the wealthy man Sudhana, named Sulata, is a great Arhat, who always resides in Fragrant Mountain, possessing the three knowledges (Trividya, referring to knowledge of past lives, divine eye, and extinction of outflows) and liberation, and has come to reside here, today, on the fifteenth day of this great month, he will hold the Posadha (monastic confession ceremony), because of this Posadha, hundreds and thousands of monks will gather. Among them is a Tripitaka, and also an Arhat, at that time, all the deities, came to listen to the Posadha. Now is the last gathering, it should be regarded as the supreme protection, the Dharma-dhvaja (the banner of the Dharma) will be broken, the Dharma

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炬當散滅， 　法山欲崩頹，　　法海當枯涸， 　八種功德水，　　最後當亦竭。 　比丘眾聲亂，　　三藏於時起， 　高聲言寂靜，　　諦聽戒律儀。 　所有諸釋子，　　一切皆來集， 　我於此眾中，　　多聞到彼岸， 　學戒猶不凈，　　何況于餘人！ 　若有一比丘，　　能持此禁戒， 　威儀無缺者，　　今當爲布薩。 　若於毗尼戒，　　威儀無缺犯， 　於此大眾前，　　有者今當現， 　為學戒律者，　　今當作布薩。 　羅漢涑羅多，　　即起師子吼， 　依如經中說，　　我學戒清凈， 　決定無有疑，　　布薩我當聽， 　如佛之所說，　　禁戒我善學。 　三藏有弟子，　　名曰鴦伽多， 　懆惡即瞋罵，　　咄彼涑羅多， 　經中未見汝，　　是學戒律者。 　大德如是說，　　云何故違反？ 　鴦伽瞋極盛，　　兩手執大棒， 　打殺阿羅漢，　　凈戒可敬者。 　諸善比丘等，　　大哭而嗥啼， 　各各相瞋怒，　　毀破身衣服。 　時有大夜叉，　　名目佉檀提， 　于佛深生信，　　敬重佛正法， 　即以金剛杵，　　殺害彼鴦伽， 　由殺阿羅漢，　　無著涑羅多。 　復有惡比丘，　　名曰雞多羅， 　兩手亦執棒，　　復殺彼三藏。 　比丘皆悉起，　　各各共相殺

【現代漢語翻譯】 現代漢語譯本 當火炬熄滅時， 佛法的山脈將要崩塌，佛法的海洋將要乾涸， 八種功德之水，最終也將枯竭。 比丘們的喧鬧聲四起，三藏（指佛經、律、論）的持法者此時站出來， 高聲宣告寂靜，仔細聽聞戒律的儀軌。 所有佛陀的弟子們，都聚集到這裡來， 我在這大眾之中，雖然博學多聞到達彼岸， 學習戒律尚且不完全清凈，更何況是其他人呢！ 如果有一位比丘，能夠持守這些禁戒， 威儀沒有缺失的，現在應當主持布薩（佛教僧團每半月舉行的懺悔儀式）。 如果對於毗尼戒（佛教戒律），威儀沒有犯錯， 在這大眾面前，有這樣的人現在應當站出來， 為學習戒律的人，現在應當主持布薩。 羅漢（已證得阿羅漢果位的聖者）涑羅多，立即發出獅子吼， 依照佛經中所說，我學習戒律是清凈的， 絕對沒有任何疑惑，布薩我應當主持， 如佛陀所說，禁戒我善於學習。 三藏的弟子中，有一個名叫鴦伽多的人， 性情暴躁，立即瞋怒謾罵，呵斥涑羅多， 佛經中沒有看到你，是學習戒律的人。 大德（指涑羅多）這樣說，為什麼你要違反呢？ 鴦伽多瞋怒到了極點，雙手拿著大棒， 打死了阿羅漢，持守清凈戒律值得尊敬的涑羅多。 各位善良的比丘們，大聲哭泣嚎叫， 各自互相瞋恨憤怒，毀壞身上的衣服。 當時有一位大夜叉（一種守護神），名叫目佉檀提， 對佛陀深信不疑，敬重佛陀的正法， 立即用金剛杵，殺害了那個鴦伽多， 因為他殺害了阿羅漢，無所執著的涑羅多。 又有一個惡比丘，名叫雞多羅， 雙手也拿著棒子，又殺害了那位三藏的持法者。 比丘們都站了起來，各自互相殘殺。

【English Translation】 English version When the torch is extinguished, The mountain of Dharma will collapse, the ocean of Dharma will dry up, The eight kinds of meritorious water will eventually be exhausted. The voices of the Bhikkhus (Buddhist monks) are chaotic, the holder of the Tripitaka (the three baskets of Buddhist scriptures) then stands up, Proclaiming silence loudly, listen carefully to the precepts and rituals. All the disciples of the Buddha, gather here, Among this assembly, although I am learned and have reached the other shore, My learning of the precepts is not yet completely pure, let alone others! If there is a Bhikkhu, who can uphold these precepts, Whose conduct is without fault, now should preside over the Uposatha (Buddhist monastic confession ceremony held every half month). If regarding the Vinaya (Buddhist monastic rules), there is no fault in conduct, Before this assembly, if there is such a person, they should now come forward, For those who are learning the precepts, now should preside over the Uposatha. The Arhat (one who has attained enlightenment) Surota, immediately roared like a lion, According to what is said in the scriptures, my learning of the precepts is pure, There is absolutely no doubt, I should preside over the Uposatha, As the Buddha said, I am good at learning the precepts. Among the disciples of the Tripitaka, there was one named Angada, Who was irritable and immediately became angry and scolded, rebuking Surota, In the scriptures, I have not seen you, as one who learns the precepts. The great virtuous one (referring to Surota) said this, why do you violate it? Angada's anger reached its peak, holding a large stick in both hands, He killed the Arhat, the venerable Surota who upheld the pure precepts. All the good Bhikkhus, cried and wailed loudly, Each became angry and resentful towards each other, tearing their clothes. At that time, there was a great Yaksha (a kind of guardian deity), named Mukhadanti, Who had deep faith in the Buddha, and respected the Buddha's true Dharma, Immediately used a Vajra (a diamond club) to kill that Angada, Because he killed the Arhat, the unattached Surota. There was also an evil Bhikkhu, named Kitaro, Who also held a stick in both hands, and killed that holder of the Tripitaka. The Bhikkhus all stood up, and began to kill each other.

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， 　百千諸比丘，　　存活者無幾。 　是時須臾頃，　　大地普震動， 　于其虛空中，　　出大惡音聲， 　四方起大惡，　　火爨數百千， 　火幢大可畏，　　現住在空中。 　彗星及妖星，　　四方而流墮， 　千億諸天神，　　皆作如是言： 　釋迦所集法，　　今日當隱沒。 　色界諸天子，　　一切欲界天， 　正法隱沒已，　　大聲悲嗥哭。 　見佛諸夜叉，　　墮地而宛轉， 　從今於世間，　　更無有佛法， 　律儀木叉戒，　　一切悉空無， 　闇冥遍世間，　　無救無歸趣。 　諸人等不久，　　無異於獐鹿， 　法幢當摧折，　　法鼓聲亦絕， 　甘露門閉塞，　　法師亦喪亡， 　法炬當散滅，　　法輪更不轉。 　正法橋破壞，　　法足不復行， 　法水止不流，　　法河永枯涸， 　法山欲崩頹，　　法海當復竭。 　住林阿蘭若，　　所有諸天子， 　於時大怖畏，　　悲嗥而自撲。 　有諸魔眷屬，　　邪見諸惡黨， 　歌舞皆歡喜，　　踴躍弄衣服， 　釋迦所說法，　　趣彼甘露者， 　隱沒是其宜，　　我法得熾盛。 　難看王既知，　　正法隱沒已， 　從初至后夜，　　出城往詣彼， 　見諸比丘尸，　　墮地即悶絕， 　良久乃得穌，　　而復更悲啼。 　見

【現代漢語翻譯】 現代漢語譯本 成百上千的比丘（bhiksu，佛教出家男眾），存活下來的沒有幾個。 這時，在很短的時間裡，大地普遍震動， 在天空中，發出巨大的惡劣聲音， 四方燃起巨大的惡火，數以百千計， 火柱巨大而可怕，顯現在空中。 彗星和妖星，從四方墜落， 千億諸天神，都這樣說： 釋迦（Sakya，佛教創始人）所集結的佛法，今天將要隱沒。 諸天子（devaputra，天界眾生），一切欲界天（kamadhatu，佛教三界之一，眾生有情慾的世界）， 正法隱沒後，大聲悲傷哭號。 見到佛的夜叉（yaksa，佛教中守護神），跌倒在地打滾， 從今以後，世間再也沒有佛法， 律儀木叉戒（pratimoksa，佛教戒律），一切都將空無， 黑暗將遍佈世間，沒有救護，沒有歸宿。 人們不久之後，將和獐鹿沒有區別， 法幢（dharmadhvaja，佛法的旗幟）將會被摧毀，法鼓的聲音也將斷絕， 甘露門（amrta，不死之藥，喻佛法）將會關閉，法師也將喪亡， 法炬（dharma-jyoti，佛法的光明）將會熄滅，法輪（dharmacakra，佛法的象徵）將不再轉動。 正法的橋樑將會破壞，法足（dharma-pada，佛法的足跡）將不再行走， 法水將停止流動，法河將永遠乾涸， 法山將要崩塌，法海將要枯竭。 住在樹林阿蘭若（aranya，寂靜處）的所有天子， 這時都非常恐懼，悲傷哭號，並自我撲打。 有一些魔的眷屬，邪見的惡黨， 歌舞歡喜，跳躍舞動衣服， 釋迦所說的佛法，那些趨向甘露的人， 隱沒是應該的，我的法才能興盛。 難看王（Nanda，人名）得知正法隱沒後， 從初夜到后夜，出城前往那裡， 見到比丘（bhiksu，佛教出家男眾）的屍體，倒在地上就昏厥過去， 過了很久才甦醒過來，又更加悲傷啼哭。 見到

【English Translation】 English version Of the hundreds and thousands of bhikshus (Buddhist monks), few remained alive. At that time, in a very short while, the earth shook everywhere, In the sky, great evil sounds arose, Great evil fires arose in the four directions, hundreds and thousands of them, The fire pillars were huge and terrifying, appearing in the sky. Comets and evil stars fell from the four directions, Billions of devas (gods) all said: The Dharma (Buddhist teachings) collected by Sakya (the founder of Buddhism) will be hidden today. The devaputras (sons of gods), all the devas of the kamadhatu (the realm of desire), After the true Dharma is hidden, they cried out in great sorrow. The yakshas (nature spirits) who saw the Buddha fell to the ground and rolled around, From now on, there will be no more Buddha Dharma in the world, The pratimoksa (monastic rules), everything will be empty, Darkness will spread throughout the world, with no refuge, no place to return. People will soon be no different from deer, The dharmadhvaja (banner of Dharma) will be destroyed, and the sound of the dharma drum will cease, The amrta (nectar of immortality, metaphor for Dharma) gate will be closed, and the dharma masters will also perish, The dharma-jyoti (light of Dharma) will be extinguished, and the dharmacakra (wheel of Dharma) will no longer turn. The bridge of the true Dharma will be broken, the dharma-pada (footsteps of Dharma) will no longer walk, The dharma water will stop flowing, the dharma river will be forever dried up, The dharma mountain will collapse, and the dharma sea will be exhausted. All the devas living in the aranya (forest retreat), At that time, they were very frightened, crying out in sorrow and beating themselves. There were some of the demon's retinue, evil parties with wrong views, Singing and dancing with joy, jumping and waving their clothes, The Dharma spoken by Sakya, those who are heading towards the amrta, It is appropriate that it is hidden, so that my Dharma can flourish. King Nanda, after learning that the true Dharma was hidden, From the beginning of the night until the end of the night, he went out of the city to that place, Seeing the corpses of the bhikshus (Buddhist monks), he fell to the ground and fainted, After a long time, he regained consciousness and cried even more sadly. Seeing

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殺阿羅漢，　　三藏失師迦， 　無量比丘死，　　我亦不久活。 　收拾阿羅漢，　　別取三藏屍， 　及諸比丘喪，　　種種而阇維。 　余殘在比丘，　　召喚集一處， 　餚饌眾美味，　　種種而供養。 　復舍千萬寶，　　一寶直百千， 　以此眾寶物，　　擬造五百寺。 　一一諸比丘，　　各施百千物， 　師等在此住，　　我等當養育， 　為我說正法，　　我當至心聽。 　一切皆默然，　　無有說法者。 　其王三勸請，　　白諸比丘已， 　亦皆默然住，　　一切無說者。 　王白諸比丘：　　可不知法耶？ 　語已袈裟白，　　染色不復現， 　從床皆墮落，　　宛轉在於地。 　咸皆稱佛言，　　佛法寶隱沒， 　鬚髮爪皆長，　　諸法亦忘失。 　當時虛空中，　　大聲震於地， 　一切皆遍動，　　猶如水上輪。 　城壁碎落下，　　屋宇悉圯坼， 　樹林根枝葉，　　花葉果藥盡。 　唯除凈居天，　　欲界一切處， 　七味三精氣，　　損減無有餘。 　解脫諸善論，　　當時一切盡， 　所生花果味，　　希少亦不美， 　諸有井泉池，　　一切盡枯涸， 　土地悉堿鹵，　　剖裂成丘澗。 　諸山皆焦然，　　天龍不降雨， 　苗稼皆枯死，　　甘蔗劫貝藥， 　生者皆死盡

【現代漢語翻譯】 現代漢語譯本 殺害阿羅漢（Arhat，已證得解脫的聖者），三藏（Tripitaka，佛教經典）的導師也失去了， 無數的比丘（bhiksu，佛教出家男眾）死去，我也活不久了。 我將收拾阿羅漢的遺體，分別取出三藏導師的遺骸， 以及所有比丘的遺體，用各種方式進行火化。 剩下的比丘，我將召集他們到一處， 準備各種美味佳餚，用各種方式供養他們。 我還要捨棄千萬件珍寶，每一件都價值百千， 用這些寶物，打算建造五百座寺廟。 每一位比丘，我都將佈施百千財物， 請各位導師在此居住，我們來供養你們， 為我說正法，我將至誠聽受。 所有比丘都沉默不語，沒有說法的人。 國王三次勸請，向比丘們說明情況后， 他們仍然保持沉默，沒有一個人說話。 國王問比丘們：難道你們不知道佛法嗎？ 說完，袈裟（kasaya，僧侶的法衣）的白色顯露出來，染過的顏色不再顯現， 從床上都跌落下來，在地上翻滾。 他們都說：佛陀的教誨，佛法寶藏都隱沒了， 鬚髮和指甲都長長了，對佛法的記憶也喪失了。 當時，虛空中發出巨大的聲音，震動大地， 一切都震動起來，如同水上的輪子。 城墻碎裂倒塌，房屋全部崩塌， 樹林的根、枝、葉，花、葉、果實和藥材都消失了。 只有凈居天（Suddhavasa，色界天中最高級的五層天）除外，欲界（Kamadhatu，眾生有慾望的界域）的一切地方， 七味和三精氣都損減殆盡，沒有剩餘。 關於解脫的各種善論，當時全部消失， 所生長的花果味道，稀少也不美味， 所有的井、泉、池塘，全部都乾涸了， 土地都變成堿鹵，裂開形成溝壑。 所有的山都焦枯了，天龍不再降雨， 莊稼都枯死了，甘蔗、劫貝（kapok，一種植物）和藥材， 凡是生長的都死盡了。

【English Translation】 English version Having killed the Arhats (Arhat, enlightened saints who have attained liberation), the teachers of the Tripitaka (Tripitaka, Buddhist scriptures) are also lost, countless bhiksus (bhiksu, Buddhist monks) have died, and I will not live long either. I will collect the remains of the Arhats, separately retrieve the remains of the Tripitaka teachers, and the remains of all the bhiksus, and cremate them in various ways. The remaining bhiksus, I will gather them in one place, prepare various delicacies, and offer them in various ways. I will also give away millions of treasures, each worth hundreds of thousands, and with these treasures, I plan to build five hundred temples. To each bhiksu, I will donate hundreds of thousands of valuables, please, teachers, reside here, and we will support you, preach the Dharma to me, and I will listen with utmost sincerity. All the bhiksus remained silent, and there was no one to preach. The king pleaded three times, explaining the situation to the bhiksus, but they still remained silent, and no one spoke. The king asked the bhiksus: Do you not know the Dharma? Having said this, the white of the kasaya (kasaya, monastic robe) was revealed, and the dyed colors no longer appeared, they all fell from their beds, rolling on the ground. They all said: The Buddha's teachings, the treasure of the Dharma, have disappeared, their hair and nails have grown long, and their memories of the Dharma have been lost. At that time, a great sound came from the void, shaking the earth, everything shook, like a wheel on water. The city walls crumbled and collapsed, and the houses all collapsed, the roots, branches, and leaves of the forests, the flowers, leaves, fruits, and herbs all disappeared. Except for the Suddhavasa (Suddhavasa, the highest five heavens in the Form Realm), all places in the Kamadhatu (Kamadhatu, the realm of desire) , the seven tastes and three essences were all diminished, with nothing remaining. All the good discussions about liberation disappeared at that time, the taste of the flowers and fruits that grew was scarce and not delicious, all the wells, springs, and ponds were all dried up, the land became alkaline and cracked, forming ravines. All the mountains were scorched, the dragons no longer sent rain, the crops all withered and died, the sugarcane, kapok (kapok, a type of plant), and herbs, all that grew died.

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，　　余草更不生。 　雨土皆昏闇，　　日月不現明， 　四方皆亢旱，　　數現諸惡瑞。 　十不善業道，　　貪瞋癡倍增， 　眾生於父母，　　視之如獐鹿。 　眾生及壽命，　　色力威樂減， 　遠離人天樂，　　皆悉墮惡道。 　如是不善業，　　惡王惡比丘， 　毀壞我正法，　　損減天人道。 　諸天善神王，　　悲愍眾生者， 　棄此濁惡國，　　皆悉向余方。 　先佛不作者，　　我今為眾生， 　棄捨身壽命，　　為增三精氣， 　悲愍眾生故，　　舍壽第三分， 　令我法海滿，　　洗浴諸天人。 　過去諸如來，　　依壽而滅度， 　彼於七日後，　　正法皆隱沒。 　今我涅槃后，　　正法五百年， 　住在於世間，　　眾生煩惱盡， 　精進諸菩薩，　　得滿於六度， 　行者速能入，　　無漏安隱城。 　像法住於世，　　限滿一千年， 　剃頭著袈裟，　　持戒及毀禁， 　天人所供養，　　常令無所乏， 　如是供養彼，　　則為供養我。 　若有為我法，　　歸依而剃頭， 　身著袈裟衣，　　說彼是我子， 　假使破禁戒，　　悉住不退地。 　若有撾打彼，　　則為打我身， 　若有罵辱彼，　　則為毀辱我， 　是人心欲滅，　　正法大明燈。 　故為器非器，　　舍

【現代漢語翻譯】 現代漢語譯本 其餘的草木都無法生長。 雨水和塵土都變得昏暗，日月失去了光明。 四處都乾旱，各種不祥的徵兆頻繁出現。 十種不善的業道（十不善業道：殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）更加嚴重，貪婪、嗔恨和愚癡也成倍增長。 眾生對待父母，就像對待獐鹿一樣冷漠無情。 眾生的壽命、容貌、力量和快樂都減少了。 他們遠離了人天之樂，全都墮入了惡道。 像這樣不善的業，以及惡王和惡比丘（比丘：佛教出家男眾）， 他們毀壞我的正法，減少了天人和善道的數量。 諸天和善良的神王，那些悲憫眾生的神靈， 都拋棄了這個污濁的惡國，全都前往其他地方。 過去諸佛沒有做的事情，我今天爲了眾生， 捨棄自己的身體和壽命，爲了增長三精氣（三精氣：精、氣、神）， 因為悲憫眾生的緣故，捨棄了三分之一的壽命， 使我的法海充滿，洗滌諸天和人類。 過去的諸如來（如來：佛的稱號），都是依據壽命而滅度的， 他們在滅度七天後，正法就全部隱沒了。 現在我涅槃（涅槃：佛教指修行者達到的最高境界）后，正法還能在世間住留五百年， 讓眾生的煩惱得以消除， 精進的菩薩（菩薩：佛教中發願要救度眾生的人），能夠圓滿六度（六度：佈施、持戒、忍辱、精進、禪定、智慧）， 修行者能夠迅速進入無漏安穩的城池。 像法（像法：佛教術語，指佛陀滅度后，教法雖存，但修行者少，證果者更少的時期）住世的時間，限定為一千年， 剃頭、穿著袈裟（袈裟：佛教僧侶所穿的法衣），持戒或者毀犯戒律的人， 都會受到天人的供養，常常不會缺少任何東西， 像這樣供養他們，就等同於供養我。 如果有人爲了我的佛法，皈依而剃頭， 身上穿著袈裟，就可以說他們是我的弟子， 即使他們破了戒律，也都會安住在不退轉的地位。 如果有人鞭打他們，就等同於鞭打我的身體， 如果有人辱罵他們，就等同於毀辱我， 這樣的人想要熄滅正法的大明燈。 所以，對於堪受教化的和不堪受教化的，都應該捨棄分別心。

【English Translation】 English version The remaining grasses will not grow. The rain and soil are all dark and dim, the sun and moon do not appear bright. All directions are arid, and various ominous omens frequently appear. The ten unwholesome karmic paths (ten unwholesome karmic paths: killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views) become more severe, and greed, hatred, and delusion increase manyfold. Living beings treat their parents as if they were deer, cold and unfeeling. The lifespan, appearance, strength, and happiness of living beings all decrease. They are far from the joys of humans and gods, and all fall into evil realms. Such unwholesome karma, along with evil kings and evil Bhikkhus (Bhikkhu: Buddhist monk), They destroy my true Dharma, reducing the number of gods, humans, and those on the path of goodness. The gods and benevolent divine kings, those who are compassionate towards living beings, All abandon this turbid and evil country, and all go to other places. What the Buddhas of the past did not do, I, today, for the sake of living beings, Abandon my own body and life, in order to increase the three essences (three essences: essence, energy, and spirit), Because of compassion for living beings, I give up one-third of my lifespan, So that my Dharma ocean may be full, washing away the defilements of gods and humans. The Tathagatas (Tathagata: an epithet of the Buddha) of the past all passed away according to their lifespan, And after seven days of their passing, the true Dharma would all disappear. Now, after my Nirvana (Nirvana: the highest state of enlightenment in Buddhism), the true Dharma will remain in the world for five hundred years, So that the afflictions of living beings may be eliminated, Diligent Bodhisattvas (Bodhisattva: a person who has vowed to save all beings) will be able to perfect the six perfections (six perfections: generosity, morality, patience, diligence, meditation, and wisdom), Practitioners will be able to quickly enter the city of non-outflow and peace. The period of the semblance Dharma (semblance Dharma: a period after the Buddha's passing when the teachings remain but few practice and attain enlightenment) is limited to one thousand years, Those who shave their heads, wear the Kasaya (Kasaya: the robe worn by Buddhist monks), and uphold or break the precepts, Will receive offerings from gods and humans, and will never lack anything, To make offerings to them in this way is equivalent to making offerings to me. If there are those who, for the sake of my Dharma, take refuge and shave their heads, And wear the Kasaya, it can be said that they are my disciples, Even if they break the precepts, they will all abide in the state of non-retrogression. If someone whips them, it is equivalent to whipping my body, If someone insults them, it is equivalent to insulting me, Such a person desires to extinguish the great bright lamp of the true Dharma. Therefore, for both those who are receptive to teaching and those who are not, one should abandon discrimination.

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壽第三分， 　為眾得安樂，　　饒益諸天人。 　我昔行苦行，　　為諸眾生故， 　舍已自身樂，　　令法久熾然， 　我昔捨身命，　　為諸病人故， 　亦為貧眾生，　　令法久熾然。 　我昔為菩提，　　舍財及妻子， 　寶象馬車乘，　　令法久熾然。 　我昔供諸佛，　　緣覺及聲聞， 　父母諸師長，　　令法久熾然。 　為聞菩提故，　　無量阿僧祇， 　備受種種苦，　　令法久熾然。 　我修戒律儀，　　長夜常勤行， 　十方佛為證，　　令法久熾然。 　我昔常忍辱，　　忍諸惡眾生， 　為眾除煩惱，　　令法久熾然。 　我昔勤精進，　　堅固常伏他， 　度脫諸眾生，　　令法久熾然。 　我修禪解脫，　　無色三摩提， 　恒沙不可數，　　令法久熾然。 　我昔為般若，　　住在於閑林， 　演說無量論，　　令法久熾然。 　我昔常憐愍，　　舍已身血肉， 　及捨身支節，　　為增正法眼。 　我愍惡眾生，　　以慈而成熟， 　安置於三乘，　　增長正法施。 　我昔智方便，　　度脫諸惡見， 　安置於正慧，　　法雨令不絕。 　我昔以四攝，　　救度諸眾生， 　滅惡煩惱火，　　令四眾久住。 　我昔除外道，　　諸惡邪見網， 　安置於正路，　　四眾得供養

【現代漢語翻譯】 現代漢語譯本 第三分，關於壽命。 爲了讓眾生得到安樂，利益諸天和人類。 我過去修行苦行，爲了所有眾生的緣故， 捨棄自身的快樂，爲了讓佛法長久興盛。 我過去捨棄身命，爲了所有病苦的眾生， 也爲了貧困的眾生，爲了讓佛法長久興盛。 我過去爲了菩提（覺悟），捨棄了財富和妻子， 珍貴的象、馬、車乘，爲了讓佛法長久興盛。 我過去供養諸佛（Buddha），緣覺（Pratyekabuddha）和聲聞（Śrāvaka）， 父母和諸位師長，爲了讓佛法長久興盛。 爲了聽聞菩提（覺悟）的教誨，在無量阿僧祇（asaṃkhya，無數）的時間裡， 承受了種種的苦難，爲了讓佛法長久興盛。 我修持戒律，長夜裡常常勤勉修行， 十方諸佛可以為我作證，爲了讓佛法長久興盛。 我過去常常忍辱，忍受各種惡劣的眾生， 爲了替眾生去除煩惱，爲了讓佛法長久興盛。 我過去勤奮精進，堅定地降伏各種障礙， 度脫所有眾生，爲了讓佛法長久興盛。 我修習禪定解脫，無色三摩提（samādhi，禪定）， 像恒河沙數一樣不可計數，爲了讓佛法長久興盛。 我過去爲了般若（prajñā，智慧），住在寂靜的樹林中， 演說無量的論典，爲了讓佛法長久興盛。 我過去常常憐憫眾生，捨棄自己的身血肉， 以及捨棄身體的各個部分，爲了增長正法之眼。 我憐憫惡劣的眾生，用慈悲來使他們成熟， 將他們安置於三乘（yāna，三種修行道路），增長正法的佈施。 我過去運用智慧和方便，度脫各種邪惡的見解， 將他們安置於正見，讓佛法的甘露之雨永不間斷。 我過去用四攝法（saṃgrahavastu，四種攝取眾生的方法），救度所有眾生， 熄滅他們惡劣的煩惱之火，讓四眾（比丘、比丘尼、優婆塞、優婆夷）長久住世。 我過去破除外道，各種邪惡的見解之網， 將他們安置於正道，讓四眾得到供養。

【English Translation】 English version The Third Section, on Longevity. For the sake of bringing peace and happiness to all beings, benefiting gods and humans. I practiced asceticism in the past, for the sake of all sentient beings, Giving up my own happiness, to make the Dharma flourish for a long time. I gave up my life in the past, for the sake of all suffering beings, And also for the sake of the poor, to make the Dharma flourish for a long time. I gave up wealth and wife in the past for Bodhi (enlightenment), Precious elephants, horses, and carriages, to make the Dharma flourish for a long time. I made offerings to all Buddhas, Pratyekabuddhas (solitary Buddhas), and Śrāvakas (disciples) in the past, To parents and all teachers, to make the Dharma flourish for a long time. To hear the teachings of Bodhi (enlightenment), for immeasurable asaṃkhya (countless) periods of time, I endured all kinds of suffering, to make the Dharma flourish for a long time. I practiced the precepts, diligently practicing throughout the long nights, The Buddhas of the ten directions can bear witness for me, to make the Dharma flourish for a long time. I always practiced patience in the past, enduring all kinds of evil beings, To remove afflictions for all beings, to make the Dharma flourish for a long time. I diligently practiced vigor in the past, firmly subduing all obstacles, To liberate all beings, to make the Dharma flourish for a long time. I cultivated meditative liberation, formless samādhi (meditative absorption), As countless as the sands of the Ganges, to make the Dharma flourish for a long time. I dwelt in quiet forests in the past for prajñā (wisdom), Expounding immeasurable treatises, to make the Dharma flourish for a long time. I always had compassion in the past, giving up my own flesh and blood, And giving up parts of my body, to increase the eye of the true Dharma. I have compassion for evil beings, using loving-kindness to mature them, Placing them in the three yānas (three vehicles), increasing the giving of the true Dharma. I used wisdom and skillful means in the past, liberating all kinds of evil views, Placing them in right view, so that the rain of the Dharma never ceases. I used the four saṃgrahavastus (four means of gathering beings) in the past, to save all beings, Extinguishing the fire of their evil afflictions, to make the four assemblies (monks, nuns, laymen, laywomen) dwell long in the world. I broke through the heretics in the past, the nets of all evil views, Placing them on the right path, so that the four assemblies receive offerings.

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。 　我為彼捨命，　　慈愍度眾生， 　不令世間闇，　　而有所歸趣。 　如是於後時，　　欲令法不壞， 　是故囑法眼，　　饒益諸眾生。 　於我滅度后，　　菩薩向余方， 　為欲不滅壞，　　一切賢聖法。 　故我今說咒，　　令法久熾然。 　金剛密無缺，　　解脫味所依， 　所有十方佛，　　當與我說欲， 　在此所來者，　　大眾亦與欲。」

爾時，世尊為令正法得久住故，說大陀羅尼咒：

「哆地夜他　阿婆牟寄　婆牟寄　質阇牟寄　佉羅牟寄　遮羅摩兮　阿兮　阿兮　達啰婆帝　摩呵地唎滯　悉耽婆羅兮　阇迦利　磨什婆隸　達啰牟駛　能伽咩什婆隸　什婆啰摩涅婆波　蘇婆呵」

爾時，世尊說此金剛堅固深密解脫味體陀羅尼句時，遍此三千大千世界六種震動，天降花雨，一切樂器不鼓自鳴。

諸來大眾遍滿大地，皆悉悲泣流淚讚歎，而作是言：「釋迦牟尼如來、應、正遍知甚為奇特，未曾有法大悲具足，隨彼眾生為成熟故，安置顯現未來法故舍第三分壽。」

說是語時，在會眾生依煩惱身者心得敬信，盡虛空量諸眾生等未發無上菩提心者皆悉發心，九十二那由他眾生得柔順忍，八那由他眾生得首楞嚴三昧聖燈三昧，十萬諸夜叉見四真諦，二千菩薩得共行

【現代漢語翻譯】 現代漢語譯本：我爲了他們捨棄生命，以慈悲之心度化眾生，不讓世間陷入黑暗，使他們有所歸宿。 如此在未來的時日，爲了使佛法不被破壞，所以我囑託法眼，利益一切眾生。 在我滅度之後，菩薩們將前往其他地方，爲了不讓一切賢聖之法滅壞。 所以我現在宣說咒語，使佛法長久興盛。 這金剛密咒無有缺漏，是解脫之味的所依，所有十方諸佛，應當與我一同發願，在此聚集的大眾也應當一同發願。 爾時，世尊爲了使正法得以長久住世，宣說了大陀羅尼咒： 『哆地夜他 阿婆牟寄 婆牟寄 質阇牟寄 佉羅牟寄 遮羅摩兮 阿兮 阿兮 達啰婆帝 摩呵地唎滯 悉耽婆羅兮 阇迦利 磨什婆隸 達啰牟駛 能伽咩什婆隸 什婆啰摩涅婆波 蘇婆呵』 爾時，世尊宣說此金剛堅固深密解脫味體陀羅尼句時，遍此三千大千世界發生六種震動，天降花雨，一切樂器不敲自鳴。 前來集會的大眾遍滿大地，都悲傷哭泣，流著眼淚讚歎，說道：『釋迦牟尼（Sakyamuni）如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）真是奇特，具有前所未有的佛法和大悲心，爲了成熟眾生，爲了安置和顯現未來的佛法，捨棄了三分之一的壽命。』 說這些話的時候，在場依附於煩惱之身的眾生心中生起敬信，所有虛空中的眾生，沒有發起無上菩提心（Anuttara-samyak-sambodhi）的都發起了菩提心，九十二那由他（nayuta）眾生得到了柔順忍，八那由他眾生得到了首楞嚴三昧（Shurangama Samadhi）和聖燈三昧，十萬諸夜叉（Yaksa）見到了四真諦（catvari-arya-satyani），二千菩薩得到了共行。

【English Translation】 English version: I gave up my life for them, with compassion to deliver all beings, not letting the world fall into darkness, so they have a place to return to. Thus, in the future, to prevent the Dharma from being destroyed, I entrust the Dharma Eye, to benefit all beings. After my Parinirvana (extinction), Bodhisattvas will go to other places, to prevent all the virtuous and holy Dharma from being destroyed. Therefore, I now speak this mantra, to make the Dharma flourish for a long time. This Vajra (diamond) secret mantra is without flaw, it is the basis of the taste of liberation, all Buddhas of the ten directions, should make a vow with me, and the assembly gathered here should also make a vow together. At that time, the World Honored One, in order to make the true Dharma last long, spoke the great Dharani mantra: 'Tadyatha, ava mukhe, va mukhe, cita mukhe, khara mukhe, cara mahe, ahe, ahe, dhara vate, maha dhirite, siddham bharahe, jhakari, mashivale, dhara mushe, nanga mesivale, shivara manebha pa, svaha' At that time, when the World Honored One spoke this Vajra firm, profound, and liberating taste body Dharani sentence, the three thousand great thousand worlds shook in six ways, flowers rained down from the sky, and all musical instruments played without being struck. The great assembly that came filled the earth, all wept with sorrow, shedding tears of praise, saying: 'Sakyamuni Tathagata, Arhat, Samyaksambuddha is truly extraordinary, possessing unprecedented Dharma and great compassion, for the sake of maturing beings, for the sake of establishing and revealing the future Dharma, he gave up one-third of his life span.' When these words were spoken, the beings in the assembly who were attached to their afflictions developed respect and faith in their hearts, all the beings in the void who had not generated the Anuttara-samyak-sambodhi mind generated the Bodhi mind, ninety-two nayutas of beings obtained the forbearance of gentleness, eight nayutas of beings obtained the Shurangama Samadhi and the Holy Lamp Samadhi, one hundred thousand Yakshas saw the Four Noble Truths, and two thousand Bodhisattvas obtained the common practice.

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測量毗尼三昧，六十四百千阿修羅得殊勝行那羅延三昧，八那由他百千諸天得清凈行三昧，三十那由他百千鳩槃茶得勝幢上燈三昧，二十那由他百千諸龍得不欺𣣋力行三昧，二萬比丘盡諸有漏心得解脫。

爾時，智炬童真菩薩摩訶薩，白文殊師利菩薩摩訶薩言：「了知清凈士！觀此釋迦牟尼如來，以大名稱充滿十方諸佛國土。云何充滿？謂釋迦牟尼佛從初發心求阿耨多羅三藐三菩提已來，於一切眾生平等安置，以福田心種種勤修而行佈施，於一切菩薩道修最勝行，成熟一切諸眾生故發最勝愿，舍清凈國至此五濁眾苦世界，于阿耨多羅三藐三菩提而成正覺。以大慈悲因緣力故，為無間業誹謗正法毀呰賢聖一切不善惡業纏縛，十方一切清凈佛土所棄眾生，為諸煩惱之所縛者，成熟如是諸眾生故，於此娑婆世界求阿耨多羅三藐三菩提，於一切菩薩道修最勝行，是人今於五濁世界，于阿耨多羅三藐三菩提而成正覺。此無間業諸眾生等，種種罵辱誹謗如來，輕賤毀呰勤加逼惱。彼等以嫉妒因緣故，種種方便心欲殺害，復以種種兵仗刀箭、𥎞鉾鉞斧、崩大石山、毒藥水火，復放狂象、師子、虎豹、惡牛、惡狗勤加害佛。爾時，如來猶于彼等諸眾生所，以大慈悲哀憐覆護，逾于父母視其一子，于諸苦海方便拔濟，是以今佛釋迦

【現代漢語翻譯】 現代漢語譯本：測量毗尼三昧（毗尼：戒律；三昧：禪定），六十四百千阿修羅（阿修羅：一種神道生物，常與天神作戰）獲得殊勝行那羅延三昧（那羅延：毗濕奴的別名，這裡指一種強大的禪定），八那由他百千諸天（那由他：數量單位，表示極大的數目）獲得清凈行三昧，三十那由他百千鳩槃茶（鳩槃茶：一種鬼神）獲得勝幢上燈三昧，二十那由他百千諸龍獲得不欺𣣋力行三昧，二萬比丘斷盡所有煩惱，心得解脫。 當時，智炬童真菩薩摩訶薩（菩薩摩訶薩：大菩薩），對文殊師利菩薩摩訶薩（文殊師利：智慧的象徵）說：『了知清凈的聖者！觀察這位釋迦牟尼如來（釋迦牟尼：佛教創始人），以他的大名聲充滿十方諸佛國土。如何充滿呢？就是說釋迦牟尼佛從最初發心求阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，即最高的覺悟）以來，對一切眾生平等對待，以福田之心種種勤奮修行而行佈施，在一切菩薩道中修最殊勝的行，爲了成熟一切眾生而發最殊勝的愿，捨棄清凈的國土來到這五濁（五濁：指劫濁、見濁、煩惱濁、眾生濁、命濁）充滿痛苦的世界，在阿耨多羅三藐三菩提上成就正覺。因為大慈悲的因緣力量，爲了那些造無間業（無間業：指最嚴重的罪業）誹謗正法、譭謗賢聖、被一切不善惡業纏縛，被十方一切清凈佛土所拋棄的眾生，爲了那些被各種煩惱束縛的眾生，爲了成熟這些眾生，所以在這娑婆世界（娑婆：指我們所居住的這個世界）求阿耨多羅三藐三菩提，在一切菩薩道中修最殊勝的行，這個人現在在這五濁世界，在阿耨多羅三藐三菩提上成就正覺。這些造無間業的眾生等，種種辱罵誹謗如來，輕視譭謗，勤加逼迫惱害。他們因為嫉妒的緣故，用種種方法想要殺害，又用各種兵器刀箭、𥎞鉾鉞斧、崩塌的大石山、毒藥水火，又放出狂象、獅子、老虎、豹子、惡牛、惡狗，勤加傷害佛陀。當時，如來仍然對這些眾生，以大慈悲心哀憐覆護，勝過父母看待自己的獨子，在各種苦海中方便救濟，因此現在佛陀釋迦牟尼』

【English Translation】 English version: Measuring the Vinaya Samadhi (Vinaya: discipline; Samadhi: meditation), sixty-four hundred thousand Asuras (Asuras: a type of demigod, often in conflict with gods) attained the Supreme Practice Narayana Samadhi (Narayana: another name for Vishnu, here referring to a powerful meditation), eight nayuta hundred thousand Devas (Devas: gods; nayuta: a large number) attained the Pure Practice Samadhi, thirty nayuta hundred thousand Kumbhandas (Kumbhandas: a type of ghost) attained the Victory Banner Lamp Samadhi, twenty nayuta hundred thousand Nagas (Nagas: dragons) attained the Non-Deceitful Strength Practice Samadhi, and twenty thousand Bhikkhus (Bhikkhus: monks) exhausted all outflows and their minds were liberated. At that time, the Bodhisattva Mahasattva Jnana-Ketu Kumara (Bodhisattva Mahasattva: great Bodhisattva; Jnana-Ketu: Wisdom Banner), said to the Bodhisattva Mahasattva Manjushri (Manjushri: symbol of wisdom): 'O Knower of Purity! Observe this Tathagata Shakyamuni (Tathagata: thus-gone one; Shakyamuni: founder of Buddhism), whose great name fills the Buddha lands of the ten directions. How does it fill them? It is because Shakyamuni Buddha, from the initial arising of his mind to seek Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: unsurpassed perfect enlightenment), has treated all beings equally, with a mind of merit, diligently practiced giving, cultivated the most supreme practices on the Bodhisattva path, made the most supreme vows to mature all beings, abandoned the pure land to come to this world of five turbidities (five turbidities: kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity) full of suffering, and attained perfect enlightenment in Anuttara-Samyak-Sambodhi. Because of the power of great compassion, for those beings who commit the karma of no interval (karma of no interval: the most serious sins), who slander the Dharma, revile the sages, are bound by all unwholesome and evil karma, who are abandoned by all the pure Buddha lands of the ten directions, for those beings who are bound by various afflictions, to mature these beings, he seeks Anuttara-Samyak-Sambodhi in this Saha world (Saha: the world we live in), cultivates the most supreme practices on the Bodhisattva path, and this person now in this world of five turbidities, attains perfect enlightenment in Anuttara-Samyak-Sambodhi. These beings who commit the karma of no interval, etc., in various ways insult and slander the Tathagata, despise and revile, and diligently oppress and harm him. Because of their jealousy, they use various means to try to kill him, and also use various weapons, swords, arrows, spears, halberds, axes, collapsing great stone mountains, poison, water, and fire, and also release mad elephants, lions, tigers, leopards, vicious cattle, and vicious dogs to diligently harm the Buddha. At that time, the Tathagata still, towards these beings, with great compassion, pities and protects them, more than parents regard their only child, and in various seas of suffering, he conveniently rescues them, therefore now the Buddha Shakyamuni'

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如來於十方佛土名稱普聞。今復為此諸眾生故，以一切法付囑天龍諸鬼神等，為令法眼久住熾然。復為眾生舍第三分壽，亦為法眼久住熾然，一切聲聞器以非器，及諸剃頭著袈裟者，為護持故，不惱害故，增長三精氣故，以是釋迦如來於此十方一切佛土、一切如來、一切菩薩摩訶薩、一切大智諸天人所，極得名稱充滿十方。是故一切諸來菩薩摩訶薩等，各各相與隨力所堪，皆設第一最上供具，供養如來尊重恭敬。」

爾時，一切諸來大眾菩薩摩訶薩等，從座而起口眼微笑。彼諸菩薩於此娑婆世界，遍雨種種寶供養具供養世尊，有雨碎金，有雨碎銀，有雨碎毗琉璃，有雨碎頗梨，有雨赤真珠，有雨碎馬瑙，有雨碎車𤦲，有雨龍蛇所愛重者碎栴檀香，有雨牛頭栴檀香，有雨多摩羅跋香，有雨黑堅沉水香，有雨種種眾妙寶花，有雨七寶蓋、七寶幢、七寶幡、金縷、真珠、瓔珞、環釧。有持劫波如意寶樹，有持寶衣樹，有持寶花樹，有持寶器樹，有持寶香樹，供養世尊。

復有菩薩于娑婆土所有樹林花葉果實一切草木，變成七寶而供養佛。復有菩薩，于娑婆土一切所有山石磚瓦，變成七寶而供養佛。復有菩薩，于娑婆土一切所有大地界分，變為微妙諸天寶香而供養佛。一切眾生依地住者，彼等七日七夜身心快樂猶

【現代漢語翻譯】 現代漢語譯本：如來的名號在十方佛土中廣為流傳。現在，爲了這些眾生，將一切佛法囑託給天龍、諸鬼神等，是爲了讓佛法之眼長久住世，光輝熾盛。又爲了眾生捨棄三分之一的壽命，也是爲了讓佛法之眼長久住世，光輝熾盛。一切聲聞弟子，無論是堪受教法的還是不甚堪受的，以及所有剃髮出家、身披袈裟的人，爲了護持佛法，不加惱害，增長精氣神，因此，釋迦如來在此十方一切佛土、一切如來、一切菩薩摩訶薩（大菩薩）、一切大智慧的天人那裡，都獲得了極高的名聲，名揚十方。所以，一切前來的菩薩摩訶薩等，各自盡力，都準備了第一等最上等的供養品，供養如來，表示尊重和恭敬。 那時，一切前來的大眾菩薩摩訶薩等，從座位上站起來，面帶微笑。這些菩薩在這個娑婆世界，普降各種珍寶供養品來供養世尊，有的降下碎金，有的降下碎銀，有的降下碎琉璃（一種寶石），有的降下碎頗梨（水晶），有的降下赤真珠（紅色珍珠），有的降下碎瑪瑙，有的降下碎車𤦲（一種寶石），有的降下龍蛇所喜愛的碎栴檀香（一種香木），有的降下牛頭栴檀香，有的降下多摩羅跋香（一種香料），有的降下黑堅沉水香（一種香料），有的降下各種美妙的寶花，有的降下七寶蓋、七寶幢、七寶幡、金縷、真珠、瓔珞（項鍊）、環釧（手鐲）。有的拿著劫波如意寶樹（能實現願望的寶樹），有的拿著寶衣樹，有的拿著寶花樹，有的拿著寶器樹，有的拿著寶香樹，來供養世尊。 還有菩薩將娑婆世界所有的樹林、花葉、果實、一切草木，都變成七寶來供養佛。還有菩薩將娑婆世界所有山石、磚瓦，都變成七寶來供養佛。還有菩薩將娑婆世界所有的大地，都變成微妙的天界寶香來供養佛。一切依靠大地居住的眾生，他們七天七夜身心都感到快樂，猶如...

【English Translation】 English version: The Tathagata's name is widely known throughout the ten directions of Buddha lands. Now, for the sake of these sentient beings, all the Dharma is entrusted to the Devas, Nagas, and various spirits, so that the Dharma-eye may abide long and shine brightly. Also, for the sake of sentient beings, a third of their lifespan is given up, also so that the Dharma-eye may abide long and shine brightly. All Sravakas, whether they are capable of receiving the teachings or not, and all those who have shaved their heads and wear the Kasaya (monk's robe), for the sake of protecting the Dharma, not causing harm, and increasing their three essences (Jing, Qi, and Shen), therefore, Sakyamuni Tathagata, in all the Buddha lands of the ten directions, among all Tathagatas, all Bodhisattva Mahasattvas (great Bodhisattvas), and all the great wise Devas and humans, has obtained the highest reputation, filling the ten directions. Therefore, all the Bodhisattva Mahasattvas who have come, each according to their ability, have prepared the first and most supreme offerings to offer to the Tathagata, showing respect and reverence. At that time, all the Bodhisattva Mahasattvas of the great assembly who had come, rose from their seats with smiles on their faces. These Bodhisattvas, in this Saha world, rained down various precious offerings to offer to the World Honored One, some raining down crushed gold, some raining down crushed silver, some raining down crushed Beryl (a gemstone), some raining down crushed crystal, some raining down red pearls, some raining down crushed agate, some raining down crushed carnelian (a gemstone), some raining down crushed sandalwood, which is loved by dragons and snakes, some raining down ox-head sandalwood, some raining down Tamalapatra incense (a type of incense), some raining down black solid agarwood, some raining down various wonderful precious flowers, some raining down seven-jeweled canopies, seven-jeweled banners, seven-jeweled flags, gold threads, pearls, necklaces, and bracelets. Some held Kalpa wish-fulfilling trees (trees that can fulfill wishes), some held treasure-clothing trees, some held treasure-flower trees, some held treasure-vessel trees, some held treasure-incense trees, to offer to the World Honored One. Furthermore, there were Bodhisattvas who transformed all the forests, flowers, leaves, fruits, and all the vegetation in the Saha world into seven treasures to offer to the Buddha. There were also Bodhisattvas who transformed all the mountains, rocks, bricks, and tiles in the Saha world into seven treasures to offer to the Buddha. There were also Bodhisattvas who transformed all the land in the Saha world into subtle heavenly precious incense to offer to the Buddha. All sentient beings who dwell on the earth, for seven days and seven nights, their bodies and minds felt joy, like...

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若諸天。復有菩薩于娑婆土一切所有大水界分，變為諸天第一微妙甘露美味香潔醇具水界，眾生七日七夜身心快樂猶若諸天。復有菩薩，以一切風變為微妙清凈香風而供養佛，於三惡道所有眾生，一切無餘香風觸故，七日七夜身心快樂猶若諸天。

爾時，上至阿迦膩吒天，下至四天王身天，及諸天女一切無餘，而以種種微妙音聲讚歎世尊，復以種種歌舞音樂而供養佛。一切夜叉、一切羅剎、一切鳩槃茶、一切乾闥婆、一切阿修羅、一切緊那羅、餓鬼、毗舍遮、富單那、迦吒富單那、人、非人等，彼等一切隨力所堪作種種讚歎，乃至種種供養世尊。

爾時，世尊告上首彌勒，及賢劫中一切菩薩摩訶薩言：「諸善男子！我昔行菩薩道時，曾於過去諸佛如來作是供養，以此善根與我作於三菩提因。我今憐愍諸眾生故，以此報果分作三分，留一分自受；第二分者，於我滅后與禪解脫三昧堅固相應聲聞令無所乏；第三分者，與彼破戒、讀誦經典、相應聲聞正法像法、剃頭、著袈裟者令無所乏。

「彌勒！我今復以三業相應諸聲聞眾，比丘、比丘尼、優婆塞、優婆夷，寄付汝手，勿令乏少孤獨而終，及以正法像法毀破禁戒著袈裟者，寄付汝手，勿令彼等於諸資具乏少而終，亦勿令有旃陀羅王共相惱害身心受苦。

【現代漢語翻譯】 現代漢語譯本：如果諸天之中，又有菩薩在娑婆世界，將一切大水界分，變為諸天第一微妙的甘露美味、香潔醇厚的水界，使眾生七日七夜身心快樂，如同諸天一般。又有菩薩，將一切風變為微妙清凈的香風來供養佛，使三惡道中的所有眾生，都因香風的觸及，七日七夜身心快樂，如同諸天一般。 那時，上至阿迦膩吒天（色界最高天），下至四天王身天（欲界第一層天），以及所有天女，都以種種微妙的音聲讚歎世尊，又以種種歌舞音樂來供養佛。一切夜叉（守護神）、一切羅剎（惡鬼）、一切鳩槃茶（甕形鬼）、一切乾闥婆（天樂神）、一切阿修羅（非天）、一切緊那羅（歌神）、餓鬼、毗舍遮（食人鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、人、非人等，他們都儘自己所能，作種種讚歎，乃至種種供養世尊。 那時，世尊告訴上首彌勒（未來佛），以及賢劫中的一切菩薩摩訶薩（大菩薩）說：『諸位善男子！我過去行菩薩道時，曾經對過去的諸佛如來作過這樣的供養，以此善根作為我成就三菩提（三種智慧）的因。我現在憐憫一切眾生，所以將此報果分為三份，留一份自己受用；第二份，在我滅度后，給那些與禪定解脫三昧（正定）堅固相應的聲聞（佛陀弟子），使他們不缺乏所需；第三份，給那些破戒、讀誦經典、與正法像法相應的聲聞，以及剃頭、穿著袈裟的人，使他們不缺乏所需。』 『彌勒！我現在又將與三業（身口意）相應的諸聲聞眾，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），託付給你，不要讓他們缺乏所需，孤獨而終；以及那些在正法像法時期毀破禁戒、穿著袈裟的人，也託付給你，不要讓他們在各種資具上缺乏而終，也不要讓他們被旃陀羅王（賤民之王）互相惱害，身心受苦。』

【English Translation】 English version: If among the heavens, there are also Bodhisattvas in the Saha world who transform all the great water realms into the most exquisite nectar-like, delicious, fragrant, pure, and rich water realms of the heavens, causing sentient beings to experience seven days and seven nights of joy in body and mind, just like the heavens. And if there are also Bodhisattvas who transform all the winds into subtle, pure, and fragrant winds to offer to the Buddha, causing all sentient beings in the three evil paths to experience seven days and seven nights of joy in body and mind, just like the heavens, due to the touch of the fragrant winds. At that time, from the Akanistha Heaven (the highest heaven in the Form Realm) down to the Heaven of the Four Heavenly Kings (the first heaven in the Desire Realm), and all the heavenly maidens, without exception, praised the World Honored One with various subtle sounds, and offered to the Buddha with various songs, dances, and music. All Yakshas (guardian deities), all Rakshasas (evil spirits), all Kumbhandas (pot-shaped demons), all Gandharvas (celestial musicians), all Asuras (demigods), all Kinnaras (celestial singers), hungry ghosts, Pisachas (flesh-eating demons), Putanas (foul-smelling ghosts), Kataputanas (extremely foul-smelling ghosts), humans, and non-humans, all of them, according to their abilities, made various praises and even various offerings to the World Honored One. At that time, the World Honored One said to the chief Maitreya (the future Buddha), and all the Bodhisattva Mahasattvas (great Bodhisattvas) in the Bhadrakalpa (the current eon): 'Good men! When I was practicing the Bodhisattva path in the past, I made such offerings to the Buddhas Tathagatas of the past. With this good root, I made it the cause for achieving the three Bodhis (three wisdoms). Now, out of compassion for all sentient beings, I divide this karmic result into three parts. I keep one part for myself; the second part, after my Parinirvana, I will give to the Sravakas (Buddha's disciples) who are firmly in accordance with Samadhi (meditative absorption) of Dhyana (meditation) and liberation, so that they will not lack anything; the third part, I will give to those Sravakas who have broken the precepts, recite the scriptures, and are in accordance with the Dharma and the semblance of Dharma, and those who have shaved their heads and wear the Kasaya (monk's robe), so that they will not lack anything.' 'Maitreya! Now I entrust to you all the Sravaka assemblies who are in accordance with the three karmas (body, speech, and mind), the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers), do not let them lack anything and die alone; and those who have broken the precepts and wear the Kasaya during the Dharma and the semblance of Dharma, I also entrust to you, do not let them lack any necessities and die, and also do not let them be mutually harmed by the Chandala kings (kings of the untouchables), causing them to suffer in body and mind.'

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我今復以彼諸施主寄付汝手，我今所有器以非器為我出家而供養者，汝等亦當護持養育。

「彌勒！若於現在及未來世，讀誦受持此法門者，彼等當得十種清凈功德。何等為十？身清凈故，離殺生、離偷盜、離邪行；口清凈故，不妄語、不惡口、不兩舌、不綺語；心清凈故，離貪慾、離瞋恚、離邪見，是為十。從是已后，百千萬生常得如是十種清凈功德。

「若有至心聽此法門者，是人住如實際得於八種清凈功德。何等為八？一者、長壽；二者、端正；三者、富貴；四者、名稱；五者、常為諸天守護；六者、所須常無所乏；七者、盡諸業障；八者、命欲終時有十方佛及諸大眾，放大光明照其眼目，令其人見得生善處。于百千萬生，常得如是八種功德。

「我今更復略說，是人當得十三種清凈功德。何謂十三？一者、生死流轉，終不更起顛倒惡見；二者、不生五濁無佛國土；三者、常得見佛；四者、常聞正法；五者、常得供養眾僧；六者、值善知識；七者、常與六波羅蜜相應；八者、不墮小乘；九者、常以大慈大悲大方便力成熟眾生；十者、常發勝愿；十一者、乃至菩提而常不離如上等法；十二者、速能滿足六波羅蜜；十三者、于阿耨多羅三藐三菩提而成正覺。若有受持、書寫、讀誦，為他解說，如

【現代漢語翻譯】 現代漢語譯本 我現在再次將那些施主寄託給你的供養，以及我所有的，無論是適合的還是不適合的器物，凡是為我出家而供養的，你們也應當護持和養育。

『彌勒（Maitreya，未來佛）！如果現在和未來世，有人讀誦、受持這個法門，他們將獲得十種清凈功德。哪十種呢？身清凈，所以遠離殺生、遠離偷盜、遠離邪淫；口清凈，所以不妄語、不惡口、不兩舌、不綺語；心清凈，所以遠離貪慾、遠離瞋恚、遠離邪見，這就是十種。從那以後，百千萬生都將常得這十種清凈功德。

『如果有人至誠地聽聞這個法門，這個人安住于如實之境，將獲得八種清凈功德。哪八種呢？一是長壽；二是端正；三是富貴；四是名聲；五是常為諸天守護；六是所需常無所缺；七是消除一切業障；八是臨命終時，有十方佛和諸大眾，放出大光明照耀他的眼睛，使他看見並得生善處。在百千萬生中，常得這八種功德。

『我現在再簡略地說，這個人將獲得十三種清凈功德。哪十三種呢？一是生死流轉中，終不再生起顛倒的邪見；二是不生於五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的沒有佛的國土；三是常得見佛；四是常聞正法；五是常得供養眾僧；六是值遇善知識；七是常與六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）相應；八是不墮入小乘；九是常以大慈大悲大方便力成熟眾生；十是常發殊勝的愿；十一是乃至菩提（覺悟）而常不離如上等法；十二是迅速能滿足六波羅蜜；十三是在阿耨多羅三藐三菩提（無上正等正覺）成就正覺。如果有人受持、書寫、讀誦，為他人解說，就像我所說的那樣，

【English Translation】 English version I now again entrust to your hands those offerings that the donors have given, and all my possessions, whether suitable or unsuitable, that have been offered for my renunciation; you should also protect and nurture them.

'Maitreya! If in the present and future ages, there are those who read, recite, and uphold this Dharma gate, they will obtain ten kinds of pure merits. What are the ten? Purity of body, therefore abstaining from killing, abstaining from stealing, abstaining from sexual misconduct; purity of speech, therefore not lying, not using harsh language, not engaging in divisive speech, not engaging in frivolous talk; purity of mind, therefore abstaining from greed, abstaining from hatred, abstaining from wrong views. These are the ten. From then on, for hundreds of thousands of lifetimes, they will always obtain these ten kinds of pure merits.

'If there are those who sincerely listen to this Dharma gate, these people, abiding in the true reality, will obtain eight kinds of pure merits. What are the eight? First, longevity; second, good looks; third, wealth and nobility; fourth, fame; fifth, always being protected by the devas; sixth, always having their needs met; seventh, eliminating all karmic obstacles; eighth, at the end of their life, there will be Buddhas of the ten directions and all the assemblies, emitting great light to illuminate their eyes, enabling them to see and be reborn in a good place. For hundreds of thousands of lifetimes, they will always obtain these eight kinds of merits.

'I will now briefly say further, that these people will obtain thirteen kinds of pure merits. What are the thirteen? First, in the cycle of birth and death, they will never again give rise to inverted wrong views; second, they will not be born in the impure lands of the five turbidities (referring to the turbidity of the kalpa, views, afflictions, beings, and life) where there are no Buddhas; third, they will always see the Buddha; fourth, they will always hear the true Dharma; fifth, they will always make offerings to the Sangha; sixth, they will encounter good teachers; seventh, they will always be in accordance with the six paramitas (generosity, discipline, patience, diligence, meditation, and wisdom); eighth, they will not fall into the Hinayana; ninth, they will always use great compassion, great mercy, and great skillful means to mature sentient beings; tenth, they will always make superior vows; eleventh, until enlightenment (Bodhi), they will never be separated from the above-mentioned Dharma; twelfth, they will quickly fulfill the six paramitas; thirteenth, they will achieve perfect enlightenment in Anuttara-samyak-sambodhi (unexcelled, right, and perfect enlightenment). If there are those who uphold, write, read, and explain it to others, just as I have said,

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說修行此月藏法門者，所得功德如前所說。」

作是語時，月藏菩薩摩訶薩、尊者阿若憍陳如，及於一切諸來大眾、天人、阿修羅、乾闥婆等，一切眾生聞佛所說，皆悉歡喜頂戴奉行。

大集經卷第五十六 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十七

高齊天竺三藏那連提耶舍譯

須彌藏分第十五聲聞品第一

南無十方一切諸佛。

如是我聞：

一時，婆伽婆在佉羅帝山，依牟尼仙住處，與大聲聞眾過出眾數，一切皆是佛大弟子；與大菩薩眾無量無邊，悉從十方諸佛世界而來集會，次第究竟梵翼記分。

爾時，眾中去佛不遠有功德天住于佛前，為聽法故即從座起，合掌向佛，而白佛言：「大德婆伽婆！有諸菩薩以施福船𦪑渡生死海。何以故？此佛世界五濁極穢，多有眾生功德智慧悉皆減少。以是因緣故，菩薩摩訶薩於此眾生起大悲心。又此眾生說無因論，資財乏短，勤苦追求而不能得。此諸菩薩若不行施，不能化彼罪惡眾生。是故諸菩薩作如是念：『我今被檀度鎧起大精進，泛施船𦪑越生死海。』是諸菩薩摩訶薩修行佈施福德之事，令入諸佛無上大海，乃至獲得最上灌頂法王之位。

「世尊！復有眾生計存常

【現代漢語翻譯】 現代漢語譯本：『如果有人修行這個月藏法門，他所獲得的功德就像之前所說的那樣。』 當佛陀說這些話的時候，月藏菩薩摩訶薩（偉大的菩薩）、尊者阿若憍陳如（佛陀的早期弟子之一），以及所有前來聽法的大眾、天人、阿修羅（一種神祇）、乾闥婆（天上的樂神）等一切眾生，聽到佛陀所說，都非常歡喜，頂戴奉行。

《大集經》卷第五十六 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第五十七

高齊天竺三藏那連提耶舍譯

須彌藏分第十五 聲聞品第一

頂禮十方一切諸佛。

如是我聞：

一時，佛陀（婆伽婆）在佉羅帝山，依牟尼仙（釋迦牟尼佛）的住處，與大聲聞眾（佛陀的弟子）一起，人數眾多，都是佛陀的大弟子；還有無量無邊的菩薩眾，他們都從十方諸佛世界而來，次第究竟梵翼記分（菩薩的修行次第）。

那時，在聽法的大眾中，有一位功德天（掌管福德的神祇）離佛陀不遠，爲了聽法，她從座位上站起來，合掌向佛陀，對佛陀說：『大德婆伽婆！有一些菩薩用佈施的福德之船，渡過生死之海。這是為什麼呢？因為這個佛世界五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）極其污穢，很多眾生的功德和智慧都減少了。因為這個原因，菩薩摩訶薩對這些眾生生起大悲心。而且這些眾生還說無因論（不相信因果），資財匱乏，勤勞追求卻不能得到。如果這些菩薩不施行佈施，就不能教化那些罪惡的眾生。所以這些菩薩這樣想：『我現在要披上佈施的鎧甲，發起大精進，駕著佈施的船，渡過生死之海。』這些菩薩摩訶薩修行佈施的福德之事，讓他們進入諸佛無上的大海，乃至獲得最上灌頂法王之位（佛的果位）。』

『世尊！還有一些眾生執著于常（永恒不變）的觀念，

【English Translation】 English version: 'If someone cultivates this Moon Treasury Dharma, the merits they obtain are as previously described.' When the Buddha spoke these words, the Bodhisattva Mahasattva Moon Treasury (a great Bodhisattva), the Venerable Ajnata Kaundinya (one of the Buddha's early disciples), and all the assembled great multitude, including gods, humans, asuras (a type of deity), gandharvas (celestial musicians), and all other beings, upon hearing what the Buddha had said, were all delighted and respectfully received and practiced it.

The Great Collection Sutra, Volume 56 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Collection Sutra

The Great Vaipulya Collection Sutra, Volume 57

Translated by Narendrayasas of Tianzhu (India) during the Gao Qi Dynasty

Chapter Fifteen: Sumeru Treasury Division, Section One: Sravaka (Hearer) Chapter

Homage to all Buddhas of the ten directions.

Thus have I heard:

At one time, the Bhagavan (Buddha) was dwelling on Mount Kharadi, at the abode of the Muni Sage (Shakyamuni Buddha), together with a great assembly of Sravakas (Buddha's disciples), exceeding the usual number, all of whom were great disciples of the Buddha; and with a great assembly of Bodhisattvas, immeasurable and boundless, who had all come from the Buddha worlds of the ten directions, having sequentially completed the stages of the Brahma-wing divisions (stages of Bodhisattva practice).

At that time, among the assembly, not far from the Buddha, there was the Goddess of Merit (a deity in charge of blessings) dwelling before the Buddha. In order to hear the Dharma, she rose from her seat, joined her palms together, and addressed the Buddha, saying: 'Great Virtuous Bhagavan! There are Bodhisattvas who use the ship of meritorious giving to cross the sea of birth and death. Why is this so? Because this Buddha world is extremely defiled by the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life), and the merits and wisdom of many beings have diminished. Because of this reason, the Bodhisattva Mahasattvas generate great compassion for these beings. Moreover, these beings also speak of the theory of no cause (not believing in cause and effect), lacking resources, striving diligently but unable to obtain them. If these Bodhisattvas do not practice giving, they cannot transform those evil beings. Therefore, these Bodhisattvas think thus: 『Now I will put on the armor of giving, generate great diligence, and sail the ship of giving to cross the sea of birth and death.』 These Bodhisattva Mahasattvas cultivate the meritorious act of giving, enabling them to enter the unsurpassed ocean of all Buddhas, and even attain the supreme position of the Dharma King of Consecration (the state of Buddhahood).'

'World Honored One! There are also beings who cling to the notion of permanence (eternity),

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見，廣乏資財，苦身求索亦不能得。菩薩若不修行戒施，則不成熟彼諸眾生。是故菩薩摩訶薩于計常眾生起大悲心，復作是念：『我當化彼計常眾生，我以如是持戒鎧𦪑，欲度生死大海。』乃至得受灌頂法王之位。是諸菩薩以持戒福事行及十善道，成熟眾生令入無上諸佛大海，乃至安置灌頂法王之位。

「世尊！此復有眾生行十善道而不清凈，于殺盜淫乃至貪瞋等身，見眾生福德智慧減少故貲財乏短，勤苦追求亦不能得，彼諸眾生若不以出家清凈戒無以成熟。是故菩薩摩訶薩，于彼殺、盜、淫、妄語、兩舌、惡口、綺語、貪、瞋等身見惡行眾生所，起大悲心，以無常方便，令諸眾生入佛法中，以出家戒成熟眾生。此即是我忍進鉀胄。是出家戒，即為船𦪑渡生死海。以是緣故，菩薩摩訶薩以持戒福德及無常方便，教化成熟出家律儀戒眾生。彼菩薩以是業故，乃至令入無上諸佛大海，乃至安置灌頂法王之位，菩薩摩訶薩便自能入無上諸佛大海。」爾時，功德天白佛言：「大德婆伽婆！云何菩薩摩訶薩，最初修學禪波羅蜜本業，學已知諸禪分，能出欲界斷除五支成就五支，於四神足遊戲神通，善能往詣一切佛剎迅疾如電，於一切佛所供養聽法，為竭眾生三種道故——何等為三？謂業道、煩惱道、苦道——滿足禪波羅蜜

【現代漢語翻譯】 現代漢語譯本 看到，那些廣積財富的人，即使辛苦求索也未必能得到。菩薩如果不修行戒律和佈施，就不能使那些眾產生熟。因此，菩薩摩訶薩對那些執著于常的眾生生起大悲心，又這樣想：『我應當教化那些執著于常的眾生，我以這樣的持戒鎧甲，想要度過生死大海。』乃至得到接受灌頂的法王之位。這些菩薩以持戒的福德和十善道，使眾產生熟，讓他們進入無上諸佛的大海，乃至安置在灌頂法王的地位。 『世尊！』還有一些眾生修行十善道卻不清凈，在殺、盜、淫乃至貪、嗔等行為上，看到眾生的福德智慧減少，因此資財匱乏，即使勤苦追求也無法得到，這些眾生如果不通過出家清凈的戒律就無法成熟。因此，菩薩摩訶薩，對於那些殺、盜、淫、妄語、兩舌、惡口、綺語、貪、嗔等行為的惡行眾生，生起大悲心，以無常的方便，使眾生進入佛法中，以出家戒使眾產生熟。這就是我的忍辱精進鎧甲。這出家戒，就像是渡過生死大海的船隻。因為這個緣故，菩薩摩訶薩以持戒的福德和無常的方便，教化使出家律儀戒的眾產生熟。那些菩薩因為這個業力，乃至使他們進入無上諸佛的大海，乃至安置在灌頂法王的地位，菩薩摩訶薩自己也能進入無上諸佛的大海。』 這時，功德天對佛說：『大德婆伽婆（Bhagavan，世尊）！菩薩摩訶薩最初如何修學禪波羅蜜（Dhyana Paramita，禪定波羅蜜）的根本修行，學習並瞭解各種禪定的組成部分，能夠出離欲界，斷除五支（五種障礙禪定的因素），成就五支（五種禪定的組成部分），在四神足（四種神通的基礎）中游戲神通，善於前往一切佛剎，速度像閃電一樣，在一切佛所供養聽法，爲了竭盡眾生的三種道——哪三種呢？就是業道、煩惱道、苦道——圓滿禪波羅蜜？』

【English Translation】 English version Seeing that those who amass wealth extensively, even with diligent seeking, may not obtain it. If a Bodhisattva does not practice precepts and giving, they cannot mature those beings. Therefore, a Bodhisattva Mahasattva (great being) generates great compassion for those beings who cling to permanence, and thinks thus: 『I shall transform those beings who cling to permanence. With such armor of precepts, I wish to cross the great ocean of birth and death,』 even to the point of receiving the position of a Dharma King who has received consecration. These Bodhisattvas, through the merit of upholding precepts and the ten virtuous paths, mature beings, causing them to enter the great ocean of the unsurpassed Buddhas, even to the point of placing them in the position of a Dharma King who has received consecration. 『World Honored One!』 There are also beings who practice the ten virtuous paths but are not pure. In actions of killing, stealing, sexual misconduct, and even greed and anger, they see that beings』 merit and wisdom decrease, and thus their wealth is lacking. Even with diligent seeking, they cannot obtain it. These beings cannot mature without the pure precepts of renunciation. Therefore, a Bodhisattva Mahasattva, towards those beings who engage in evil actions such as killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, and anger, generates great compassion. Through the expedient means of impermanence, they lead beings into the Dharma, and mature beings through the precepts of renunciation. This is my armor of patience and diligence. These precepts of renunciation are like a ship for crossing the ocean of birth and death. For this reason, a Bodhisattva Mahasattva, through the merit of upholding precepts and the expedient means of impermanence, teaches and matures beings in the monastic precepts. Those Bodhisattvas, through this karma, even cause them to enter the great ocean of the unsurpassed Buddhas, even to the point of placing them in the position of a Dharma King who has received consecration. The Bodhisattva Mahasattva themselves can then enter the great ocean of the unsurpassed Buddhas.』 At that time, the Goddess of Merit said to the Buddha: 『Great Virtuous Bhagavan (World Honored One)! How does a Bodhisattva Mahasattva initially study the fundamental practice of Dhyana Paramita (Perfection of Meditation), learn and understand the components of various meditations, be able to leave the desire realm, eliminate the five hindrances (five factors that obstruct meditation), achieve the five components (five factors of meditation), play with supernatural powers in the four bases of supernatural power (four foundations of supernatural abilities), be skilled in going to all Buddha lands as swiftly as lightning, make offerings and listen to the Dharma at all Buddhas』 places, and for the sake of exhausting the three paths of beings—what are the three? Namely, the path of karma, the path of afflictions, and the path of suffering—fulfill Dhyana Paramita?』

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。云何滿足禪波羅蜜？具足六波羅蜜。滿足六波羅蜜已，速得阿耨多羅三藐三菩提。」

佛言：「善哉，善哉！清凈智！汝清凈智！於此法中以為疲勞滿此法行，為眾生故，能于如來、應、正遍知所，問於此義。汝清凈智！當至心聽，善思念之，我今為汝分別演說。」

功德天言：「如是，世尊！我當聽受，唯愿說之。」

於是，世尊告功德天言：「清凈智！如汝所問。云何菩薩摩訶薩最初修學禪波羅蜜本業，學已知于禪分能過欲界，除斷五支成就五支，於四神足遊戲神通，善能往詣一切佛剎迅疾如電，於一切佛所供養聽法，為竭眾生三種道故。何等為三？謂業道、煩惱道、苦道。能生修道所作福事，滿足禪波羅蜜。禪波羅蜜滿足故，具足六波羅蜜。滿足六波羅蜜已，速得阿耨多羅三藐三菩提。

「清凈智！此菩薩摩訶薩初修禪定，於一切出入息相繫心緣念。彼菩薩摩訶薩以不亂心出息入息。隨入息觸心，彼入息觸心者名為覺。隨出息觸心，隨出息觸心者名為觀。乃至喜樂一心不亂心，將出欲界離於覺觀，斷除貪慾及瞋恚蓋，伏一切惡法，得於初禪有覺有觀。彼時即有如是相起，一切身份悉皆震動充遍於身。若菩薩增上勇猛，繫念專住，彼時便能滅于覺觀，喜樂一心得第二禪。為除喜過精勤

【現代漢語翻譯】 現代漢語譯本： 「如何才能圓滿禪波羅蜜（dhyana-paramita，禪定到彼岸）呢？就是要具足六波羅蜜（sad-paramita，六種到彼岸的方法）。當六波羅蜜圓滿時，就能迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。」

佛說：「好啊，好啊！清凈智（Vishuddha-mati）！你真是清凈智慧！你爲了在這法中不懈怠地修行，爲了眾生的緣故，能在如來、應、正遍知（Tathagata, Arhat, Samyak-sambuddha）那裡，詢問這個道理。清凈智！你應當專心聽，好好思考，我現在為你分別解說。」

功德天（Shri-devi）說：「是的，世尊！我當聽受，唯愿您解說。」

於是，世尊告訴功德天說：「清凈智！正如你所問。菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）最初如何修學禪波羅蜜的根本修行，學習並知道禪定能超越欲界（kama-dhatu），斷除五種障礙，成就五種功德，在四神足（catvari-rddhi-pada，四種神通的基礎）中游戲神通，善於前往一切佛剎（buddha-ksetra，佛的國土）迅疾如電，在一切佛所供養聽法，爲了竭盡眾生的三種道。哪三種呢？就是業道（karma-patha）、煩惱道（klesha-patha）、苦道（duhkha-patha）。能生起修道所作的福德之事，圓滿禪波羅蜜。禪波羅蜜圓滿的緣故，具足六波羅蜜。六波羅蜜圓滿后，就能迅速證得阿耨多羅三藐三菩提。

「清凈智！這位菩薩摩訶薩最初修習禪定時，將心專注於一切出入息的相。這位菩薩摩訶薩以不散亂的心出息入息。隨著入息觸及心，這入息觸及心就稱為覺（vitarka）。隨著出息觸及心，這出息觸及心就稱為觀（vicara）。乃至喜樂一心不散亂心，將要出離欲界，離開覺觀，斷除貪慾和瞋恚的覆蓋，降伏一切惡法，得到初禪（prathama-dhyana），有覺有觀。那時就會有這樣的現象出現，一切身體部分都震動並充滿全身。如果菩薩更加勇猛精進，專注于念，那時就能滅除覺觀，喜樂一心，得到第二禪（dvitiya-dhyana）。爲了去除喜的過失，精勤修行。

【English Translation】 English version: 『How is the perfection of dhyana-paramita (meditation to the other shore) fulfilled? It is by fully possessing the six paramitas (sad-paramita, six perfections to the other shore). When the six paramitas are fulfilled, one quickly attains anuttara-samyak-sambodhi (supreme perfect enlightenment).』

The Buddha said, 『Excellent, excellent! Vishuddha-mati (Pure Intellect)! You are truly of pure wisdom! For the sake of not being weary in practicing this Dharma, and for the sake of all beings, you are able to ask about this meaning from the Tathagata, Arhat, Samyak-sambuddha (Thus-gone, Worthy One, Perfectly Enlightened One). Vishuddha-mati! You should listen attentively and contemplate well, and I will now explain it to you in detail.』

Shri-devi (Goddess of Merit) said, 『Yes, World Honored One! I will listen and receive, I only wish that you would explain it.』

Then, the World Honored One said to Shri-devi, 『Vishuddha-mati! As you have asked. How does a Bodhisattva-mahasattva (great Bodhisattva) initially learn the fundamental practice of dhyana-paramita, learning and knowing that meditation can transcend the desire realm (kama-dhatu), eliminate the five hindrances, achieve the five merits, play with supernatural powers in the four bases of psychic power (catvari-rddhi-pada), be skilled in going to all Buddha-lands (buddha-ksetra) as swiftly as lightning, make offerings and listen to the Dharma in all Buddha-lands, in order to exhaust the three paths of beings. What are the three? They are the path of karma (karma-patha), the path of afflictions (klesha-patha), and the path of suffering (duhkha-patha). One can generate meritorious deeds in the practice of the path, fulfilling dhyana-paramita. Because dhyana-paramita is fulfilled, one possesses the six paramitas. After the six paramitas are fulfilled, one can quickly attain anuttara-samyak-sambodhi.』

『Vishuddha-mati! This Bodhisattva-mahasattva, when initially practicing meditation, focuses the mind on the aspect of all incoming and outgoing breaths. This Bodhisattva-mahasattva breathes in and out with an undistracted mind. As the incoming breath touches the mind, this touching of the mind by the incoming breath is called vitarka (initial application of thought). As the outgoing breath touches the mind, this touching of the mind by the outgoing breath is called vicara (sustained application of thought). Until joy and happiness are unified in an undistracted mind, about to leave the desire realm, departing from vitarka and vicara, eliminating the cover of greed and hatred, subduing all evil dharmas, one attains the first dhyana (prathama-dhyana), which has vitarka and vicara. At that time, such a phenomenon will arise, all parts of the body will tremble and be filled throughout the body. If the Bodhisattva is more courageous and diligent, focusing on mindfulness, then one can eliminate vitarka and vicara, joy and happiness are unified, and one attains the second dhyana (dvitiya-dhyana). In order to remove the fault of joy, one practices diligently.』

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不止，既滅喜已得第三禪樂。菩薩爾時其身適樂，猶如暖乳以灌身體，得希有樂如天身想。彼得成就如是勝樂，於三寶中得增上信心。復作是念：『我為利益一切眾生，被服大鎧勤修禪定，我今應捨身樂。』

「彼菩薩摩訶薩止出入息，舍相續攀緣心，系意鼻端，于出入息住心觀察。又觀彼心剎那散壞，知生知滅。又知彼心剎那相應散壞無生，如水中月如光影如陽焰如電，心意識一切陰界入如泡。是故棄捨身樂，思念彼法生滅，入第四禪。

「爾時，即有如是相起，菩薩雖復閉目，如大日光照見明瞭。彼菩薩作是念：『以此攀緣光明相故，一切眾生陰界入不斷增長熾然，我今應當心念止於攀緣光明。』彼復於此以滅方便舍受想思觸憶集生滅，入勝清凈善寂滅城，住止身口意業。彼菩薩還從定起，取出入息相，觀觸念相還入空定。從空定起，復觀出入息生滅攀緣相，便入無愿三昧。從無愿三昧起，見出入息寂滅，住無相定。如是則能修滿四念處及三解脫門。

「彼菩薩以觀出入息生滅，觀于生滅故修四正勤滿足。彼菩薩以觀出入息出沒相，便能具修滿四神足。彼觀出入息故，即能散壞其身猶如窗塵。爾時，即得修滿五根，以出入息出沒方便，觀察三行，如是便能修滿五力。彼以除出入息受想方便，觀

【現代漢語翻譯】 現代漢語譯本：不止，當喜悅滅盡時，他已獲得第三禪的快樂。菩薩那時感到身體舒適快樂，就像用溫暖的乳汁澆灌身體一樣，獲得了一種像天人一樣的稀有快樂。他成就瞭如此殊勝的快樂，對三寶（佛、法、僧）生起了更強的信心。他又想：『我爲了利益一切眾生，披上堅固的鎧甲，勤奮地修習禪定，我現在應該捨棄這種身體的快樂。』 這位菩薩摩訶薩停止了呼吸，捨棄了相續攀緣的心，將意念繫於鼻端，專注于呼吸的觀察。他又觀察到心念剎那散壞，知道心念的生起和滅去。又知道心念剎那相應，散壞而無生，就像水中的月亮、光影、陽焰、閃電一樣，心、意識、一切陰、界、入都像泡沫一樣。因此，他捨棄了身體的快樂，思念這些法的生滅，進入了第四禪。 那時，就出現了這樣的景象，菩薩即使閉著眼睛，也像在強烈的陽光下一樣，看得清清楚楚。這位菩薩想：『因為攀緣這種光明相，一切眾生的陰、界、入不斷增長熾盛，我現在應該讓心念停止攀緣光明。』他又用滅盡的方法，捨棄了受、想、思、觸、憶的生滅，進入了殊勝清凈、善於寂滅的境界，停止了身、口、意的活動。這位菩薩從禪定中出來，取出呼吸的相，觀察觸唸的相，又進入了空定。從空定出來，又觀察呼吸的生滅攀緣相，便進入了無愿三昧。從無愿三昧出來，看到呼吸寂滅，安住于無相定。這樣就能修滿四念處和三解脫門。 這位菩薩通過觀察呼吸的生滅，因為觀察生滅而修滿了四正勤。這位菩薩通過觀察呼吸的出沒相，便能具足修滿四神足。他觀察呼吸，就能像散壞窗戶上的灰塵一樣散壞自己的身體。那時，他就能修滿五根，通過呼吸的出沒方便，觀察三行，這樣就能修滿五力。他通過去除呼吸的受想方便，觀察...

【English Translation】 English version: Moreover, when joy ceases, he has already attained the bliss of the third dhyana (meditative absorption). At that time, the Bodhisattva feels his body comfortable and joyful, as if his body were being bathed in warm milk, and he attains a rare joy like that of a celestial being. Having achieved such supreme bliss, he develops even greater faith in the Three Jewels (Buddha, Dharma, Sangha). He then thinks: 『For the benefit of all sentient beings, I have donned the armor of diligence and diligently practice meditation. Now, I should relinquish this bodily pleasure.』 This Bodhisattva Mahasattva stops his breathing, abandons the mind that clings to continuous thoughts, focuses his mind on the tip of his nose, and observes his breath. He also observes the mind's momentary disintegration, knowing its arising and ceasing. He further knows that the mind, in its momentary association, disintegrates without arising, like the moon in water, a reflection, a mirage, or lightning. The mind, consciousness, and all aggregates, realms, and entrances are like bubbles. Therefore, he abandons bodily pleasure, contemplates the arising and ceasing of these dharmas, and enters the fourth dhyana. At that time, such a phenomenon arises that even with his eyes closed, the Bodhisattva sees clearly as if in bright sunlight. This Bodhisattva thinks: 『Because of clinging to this light phenomenon, the aggregates, realms, and entrances of all sentient beings continuously increase and become intense. Now, I should stop my mind from clinging to the light.』 He then uses the method of cessation to abandon the arising and ceasing of feeling, perception, volition, contact, and memory, and enters the supreme, pure, and peaceful city of cessation, ceasing the activities of body, speech, and mind. This Bodhisattva arises from meditation, takes up the breath again, observes the phenomena of contact and thought, and enters the emptiness meditation. Arising from the emptiness meditation, he again observes the arising and ceasing of the breath, and enters the wishless samadhi (concentration). Arising from the wishless samadhi, he sees the cessation of breath and abides in the signless meditation. In this way, he can fully cultivate the four foundations of mindfulness and the three doors of liberation. This Bodhisattva, by observing the arising and ceasing of breath, and because of observing arising and ceasing, fulfills the four right exertions. This Bodhisattva, by observing the coming and going of breath, is able to fully cultivate the four bases of psychic power. By observing the breath, he is able to disintegrate his body like dust on a window. At that time, he is able to fully cultivate the five roots. Through the method of the coming and going of breath, he observes the three actions, and in this way, he is able to fully cultivate the five powers. He, by removing the feeling and perception of breath, observes...

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察除寂滅，如是修七菩提分滿足。彼以出入息風方便念，散壞一切大地界及一切色悉皆無餘。彼無有相、無有語言、無有狀貌、無有假名，三行寂靜極寂靜寂滅，得無緣三昧。此如是名遊戲禪定禪波羅蜜本業。諸菩薩摩訶薩共一切聲聞辟支佛禪本業。若住於此，以下精進或證須陀洹果或斯陀含果、阿那含果，或乃至住阿羅漢果，若菩薩堅固精進大悲心，顧念一切眾生，無量福德智慧聚為之疲勞。彼菩薩摩訶薩于如是禪本業遊戲三昧方便安住，不退阿耨多羅三藐三菩提，不墮聲聞決定聚中，不捨禪定本業大鎧。彼菩薩摩訶薩滿足禪波羅蜜，滿足禪波羅蜜已，便能滿足六波羅蜜。

「清凈智！乃至若國土中，或比丘、比丘尼、優婆塞、優婆夷，欲趣聲聞乘、欲趣緣覺乘、或趣大乘，或善男子、善女人，于如是禪本業遊戲三昧繫念思惟者，隨所住處，彼國土一切天王常善守護、一切龍王、一切夜叉王、一切阿修羅王、一切緊那羅王、一切摩睺羅伽王、一切餓鬼王、一切毗舍阇王、一切羅剎王等，當善護彼國。

「若國土中有如是禪相應福田住者，彼國土彼剎利王，得十種可愛樂法。何等為十？一者、安隱滅一切患；二者、長命；三者、得上妙色；四者、面板鮮軟；五者、支節可愛；六者、得善眷屬；七者、能修

【現代漢語翻譯】 現代漢語譯本 通過觀察和去除寂滅，這樣修習七菩提分（七種覺悟的因素）就能達到圓滿。他們通過專注于呼吸的出入，來分解和摧毀一切地界（構成物質的元素）以及一切色（物質現象），使其完全消失。它們沒有形相、沒有語言、沒有狀態、沒有假名，三行（身、口、意）寂靜，達到極度的寂靜和寂滅，從而獲得無緣三昧（無條件的禪定）。這被稱為遊戲禪定禪波羅蜜（通過禪定達到彼岸的修行）的根本修行。這是諸菩薩摩訶薩（偉大的菩薩）與一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）共同的禪定根本修行。如果安住於此，通過精進修行，可以證得須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果），甚至可以達到阿羅漢果（無生果）。如果菩薩具有堅固的精進和大悲心，顧念一切眾生，就會爲了積累無量的福德和智慧而努力。這些菩薩摩訶薩安住于這樣的禪定根本修行和遊戲三昧的方便法門中，不會退轉于阿耨多羅三藐三菩提（無上正等正覺），不會墮入聲聞的決定聚中，也不會捨棄禪定根本修行的大鎧（堅固的修行）。這些菩薩摩訶薩圓滿了禪波羅蜜，圓滿禪波羅蜜后，就能圓滿六波羅蜜（六種到達彼岸的修行）。 「清凈智（佛的智慧）！乃至如果一個國土中，有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），想要趣向聲聞乘（聲聞的修行道路）、緣覺乘（緣覺的修行道路）、或者大乘（菩薩的修行道路），或者善男子、善女人，如果他們對這樣的禪定根本修行和遊戲三昧進行繫念和思惟，那麼無論他們住在哪裡，那個國土的一切天王（天界的統治者）都會常常善加守護，一切龍王（龍族的統治者）、一切夜叉王（夜叉族的統治者）、一切阿修羅王（阿修羅族的統治者）、一切緊那羅王（緊那羅族的統治者）、一切摩睺羅伽王（摩睺羅伽族的統治者）、一切餓鬼王（餓鬼道的統治者）、一切毗舍阇王（毗舍阇族的統治者）、一切羅剎王（羅剎族的統治者）等，都會善加守護那個國家。 「如果一個國土中有與這種禪定相應的福田（值得尊敬和供養的人）居住，那麼那個國土的剎利王（統治者）將會獲得十種可愛樂的法。哪十種呢？第一，安穩地滅除一切災患；第二，長壽；第三，獲得上妙的容貌；第四，面板鮮嫩柔軟；第五，肢體可愛；第六，獲得善良的眷屬；第七，能夠修習

【English Translation】 English version By observing and eliminating cessation, one thus cultivates the seven Bodhi factors (seven factors of enlightenment) to fulfillment. They, through the practice of mindfulness of the in-and-out breath, break down and destroy all earth elements (the elements constituting matter) and all forms (material phenomena), making them completely disappear. They have no form, no language, no state, no designation, the three actions (body, speech, and mind) are tranquil, reaching extreme tranquility and cessation, thereby attaining the Anupadisesa Samadhi (unconditioned concentration). This is called the fundamental practice of the Playful Samadhi Paramita (perfection of meditation through concentration). This is the fundamental meditation practice shared by all Bodhisattva Mahasattvas (great Bodhisattvas) and all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own). If one abides in this, through diligent practice, one can attain the Srotaapanna fruit (stream-enterer), Sakrdagamin fruit (once-returner), Anagamin fruit (non-returner), or even reach the Arhat fruit (no-birth). If a Bodhisattva has firm diligence and great compassion, caring for all sentient beings, they will strive to accumulate immeasurable merit and wisdom. These Bodhisattva Mahasattvas abide in such fundamental meditation practice and the skillful means of the Playful Samadhi, they will not regress from Anuttara Samyak Sambodhi (unexcelled perfect enlightenment), will not fall into the determined group of Sravakas, and will not abandon the great armor (firm practice) of the fundamental meditation practice. These Bodhisattva Mahasattvas fulfill the Dhyana Paramita, and having fulfilled the Dhyana Paramita, they can then fulfill the six Paramitas (six perfections of practice). 「Pure Wisdom (Buddha's wisdom)! Even if in a country, there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), who wish to pursue the Sravaka Vehicle (path of Sravakas), the Pratyekabuddha Vehicle (path of Pratyekabuddhas), or the Mahayana Vehicle (path of Bodhisattvas), or good men and good women, if they focus their minds and contemplate on such fundamental meditation practice and the Playful Samadhi, then wherever they reside, all the Deva Kings (rulers of the heavens) of that country will always protect them well, all the Naga Kings (rulers of the Nagas), all the Yaksha Kings (rulers of the Yakshas), all the Asura Kings (rulers of the Asuras), all the Kinnara Kings (rulers of the Kinnaras), all the Mahoraga Kings (rulers of the Mahoragas), all the Preta Kings (rulers of the Pretas), all the Pisaca Kings (rulers of the Pisacas), all the Rakshasa Kings (rulers of the Rakshasas), etc., will protect that country well. 「If in a country there are fields of merit (those worthy of respect and offerings) corresponding to this meditation residing, then the Kshatriya King (ruler) of that country will obtain ten desirable and pleasing dharmas. What are the ten? First, peaceful elimination of all calamities; second, longevity; third, obtaining excellent appearance; fourth, fresh and soft skin; fifth, lovely limbs; sixth, obtaining good family members; seventh, being able to cultivate

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善業；八者、繫念慈悲方便；九者、恒與名稱福器相應；十者、命終生於天上。是為十。

「又彼國土復得成就十種殊勝利益。何等為十？一者、不為自賊、他賊之所劫害；二者、亦無惡賊、毒獸、蚊虻、蝗蟲等；三者、無有旱潦，及非時風雨、寒熱等觸；四者、土地平正，無諸丘墟溪澗險壙；五者、彼國一切種子、五穀、諸藥、草木、林樹、蓊蔚茂盛，無諸辛苦澀惡等味華果；六者、無諸惡聲、斗諍、反逆、饑儉、病患及非時死；七者、彼國眾生長命端正適樂豐盈，無穢濁心，遊戲快樂，如法修行生於天上；八者、其國土中諸福田器之所依住，愛樂隨順禪定三昧；九者、彼國眾生飲食所須悉皆無乏，上妙可愛資成四大，稱順根性增長無違；十者、其土人民勇健強記，有慈悲心命終生天。清凈智！此十種法善能莊嚴于彼國土。

「清凈智！此菩薩摩訶薩以業障礙舍離大乘，住聲聞地違化眾生，此是聲聞禪波羅蜜遊戲三昧，聲聞以此了知滿足禪分，出三界窟宅及諸有縛，斷除五支成就五支，越過三界住無學地，遊戲神通到八解脫禪定彼岸，一劫修行，得為一切諸佛之子，從佛口生從法化生。彼雖如是，猶故不能往諸佛土供養諸佛從佛聽法，亦復不能幹竭眾生三種道。若能如是遊戲三昧者，隨其所住國土，獲

【現代漢語翻譯】 現代漢語譯本：善業；八者、繫念慈悲方便；九者、恒與名稱福器相應；十者、命終生於天上。這是十種善業。 又那個國土還能成就十種殊勝的利益。哪十種呢？一者、不會被自己或他人的盜賊所搶劫傷害；二者、也沒有惡賊、毒獸、蚊子、牛虻、蝗蟲等；三者、沒有旱災、水災，以及不合時節的風雨、寒冷炎熱等侵擾；四者、土地平坦方正，沒有丘陵、廢墟、溪澗、險坑；五者、那個國家的一切種子、五穀、各種藥物、草木、樹林，都茂盛繁榮，沒有辛苦、澀味等不好的味道和花果；六者、沒有各種惡聲、爭鬥、叛逆、饑荒、疾病和非時死亡；七者、那個國家的眾生壽命長、相貌端正、安樂富足，沒有污濁的心，遊戲快樂，如法修行，死後生到天上；八者、那個國土中，各種福田（指可以種福報的地方，如寺廟、僧人等）所依住的地方，都喜愛隨順禪定三昧（指禪定中的一種境界）；九者、那個國家的眾生飲食所需都無缺乏，上等美味，可以滋養四大（指地、水、火、風四種構成物質世界的元素），符合根性，增長而無違和；十者、那個國家的人民勇敢強壯，記憶力強，有慈悲心，死後生到天上。清凈智！這十種法善能莊嚴那個國土。 清凈智！這位菩薩摩訶薩（指大菩薩）因為業障而舍離大乘（指菩薩道），住在聲聞地（指小乘修行者），違背了教化眾生的誓願，這是聲聞禪波羅蜜（指聲聞的禪定修行）的遊戲三昧（指禪定中的一種境界）。聲聞通過這種禪定，了知並滿足禪定的部分，出離三界（指欲界、色界、無色界）的牢籠和各種束縛，斷除五支（指貪慾、嗔恚、睡眠、掉悔、疑），成就五支（指信、精進、念、定、慧），超越三界，住在無學地（指阿羅漢的果位），遊戲神通，到達八解脫禪定（指八種禪定境界）的彼岸，修行一劫（指很長的時間），成為一切諸佛的兒子，從佛口生，從法化生。他們雖然如此，仍然不能前往諸佛的國土供養諸佛，從佛那裡聽法，也不能幹涸眾生的三種道（指地獄道、餓鬼道、畜生道）。如果能像這樣遊戲三昧，那麼，無論住在哪個國土，都能獲得

【English Translation】 English version: Good karma; eighth, mindfulness of compassion and skillful means; ninth, constantly being in accordance with the name and blessed vessels; tenth, being born in heaven after death. These are the ten. Furthermore, that land also achieves ten kinds of superior benefits. What are the ten? First, it is not robbed or harmed by self-thieves or other thieves; second, there are no evil thieves, poisonous beasts, mosquitoes, gadflies, locusts, etc.; third, there are no droughts, floods, untimely winds and rains, cold and heat, etc.; fourth, the land is flat and even, without hills, ruins, streams, or dangerous pits; fifth, all seeds, grains, medicines, herbs, trees, and forests in that country are lush and flourishing, without any bitter, astringent, or other unpleasant tastes in their flowers and fruits; sixth, there are no evil sounds, fights, rebellions, famines, diseases, or untimely deaths; seventh, the beings in that country have long lives, are handsome and upright, comfortable and prosperous, without defiled minds, playing happily, practicing the Dharma, and being born in heaven after death; eighth, the places where the blessed vessels (referring to places where merit can be cultivated, such as temples and monks) reside in that land are fond of and in accordance with meditative samadhi (a state of meditative concentration); ninth, the beings in that country have no lack of food and drink, which are of the highest quality and nourish the four elements (earth, water, fire, and wind, the four elements that constitute the material world), in accordance with their nature, growing without conflict; tenth, the people of that country are brave, strong, and have good memories, with compassionate hearts, and are born in heaven after death. Pure Wisdom! These ten dharmas are able to adorn that land well. Pure Wisdom! This Bodhisattva Mahasattva (referring to a great Bodhisattva) abandons the Mahayana (the Bodhisattva path) due to karmic obstacles, dwells in the Sravaka ground (referring to Hinayana practitioners), and goes against the vow to teach sentient beings. This is the Sravaka's Dhyana Paramita (referring to the Sravaka's meditative practice) game samadhi (a state of meditative concentration). Through this samadhi, the Sravaka understands and fulfills the aspects of meditation, escapes the prison of the three realms (the desire realm, the form realm, and the formless realm) and all bonds, cuts off the five hindrances (desire, anger, sleepiness, restlessness, and doubt), achieves the five factors (faith, diligence, mindfulness, concentration, and wisdom), transcends the three realms, dwells in the no-learning ground (the state of an Arhat), plays with supernatural powers, reaches the shore of the eight liberations of meditation (referring to eight states of meditative concentration), practices for a kalpa (a very long period of time), and becomes the son of all Buddhas, born from the mouth of the Buddha, and transformed by the Dharma. Although they are like this, they still cannot go to the lands of the Buddhas to make offerings to the Buddhas, listen to the Dharma from the Buddhas, nor can they dry up the three paths of sentient beings (the hell realm, the hungry ghost realm, and the animal realm). If one can play in samadhi like this, then, wherever one dwells, one can obtain

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得如上大功德利。」

大集經須彌藏分第十五菩薩禪本業品第二

爾時，佛告功德天言：「清凈智！云何菩薩摩訶薩不共一切聲聞辟支佛禪波羅蜜本業差別滿足？若菩薩摩訶薩滿足禪波羅蜜已，便能滿足餘五波羅蜜。

「清凈智！此菩薩摩訶薩於一切出入息中及五受陰，觀其生滅，既觀察已消竭渴愛，不墮聲聞決定聚中。於四神足遊戲神通，善能往詣一切佛剎迅疾如電，于諸佛所供養聽法，干竭一切眾生三道，謂煩惱道、業道、苦道。雖出欲界而不捨欲界，為化眾生故現生諸趣，不為胎染，斷除眾生煩惱羅網，然于眾生而無所得。

「清凈智！此菩薩摩訶薩隨出入息各各別觀，但新非故如實了知，如是出入息中色受陰如實了知，受想行陰亦如實了知，如是出入息中識受陰如實了知，于出息異入息異，知出息異知入息異，知入息異中受想思觸念，知出息異中受想思觸念亦如是，入息受時非出息受，出息受時非入息受。

「如是三有輪轉，受想思觸念因緣故相續不斷，漂生死海而不能渡，數數生老死已還生，不能如實覺知此法，不能如實出彼生死，于出入息不能如實覺察。

「複次，如是出入息，於九瘡門出入往來，如是九十九那由他百千毛孔門，一切皆悉息出息入，而於九十九那

【現代漢語翻譯】 現代漢語譯本：

「獲得如上巨大的功德利益。」

《大集經》須彌藏分第十五菩薩禪本業品第二

當時，佛告訴功德天說：「清凈智！菩薩摩訶薩如何才能不與一切聲聞、辟支佛的禪定波羅蜜本業有所差別而達到圓滿？如果菩薩摩訶薩圓滿了禪定波羅蜜，便能圓滿其餘五種波羅蜜。

「清凈智！這位菩薩摩訶薩在每一次呼吸出入之間，以及對五受陰，都觀察它們的生滅變化。一旦觀察清楚，就能消除渴愛，不會墮入聲聞的決定聚中。他能運用四神足自在地遊戲神通，善於迅速如閃電般前往一切佛剎，在諸佛處供養聽法，從而使一切眾生的三道——煩惱道、業道、苦道——乾涸。雖然他已超出欲界，卻不捨棄欲界，爲了教化眾生而示現於各種生命形態，不受胎生的污染，斷除眾生的煩惱羅網，然而對於眾生卻沒有任何執著。

「清凈智！這位菩薩摩訶薩隨著每一次呼吸的出入，分別觀察，知道它們是新的而非舊的，如實地瞭解。在這樣的呼吸出入中，如實地瞭解色受陰；也如實地瞭解受、想、行陰；在這樣的呼吸出入中，如實地瞭解識受陰。他知道出息與入息不同，知道出息的特性與入息的特性不同，知道入息的特性中包含受、想、思、觸、念，也知道出息的特性中包含受、想、思、觸、念。入息時所感受的並非出息時所感受的，出息時所感受的並非入息時所感受的。

「如此，三有（欲有、色有、無色有）輪轉，因為受、想、思、觸、唸的因緣而相續不斷，在生死苦海中漂流而無法渡過，一次又一次地經歷生、老、死，然後又再次出生，不能如實地覺知這個法則，不能如實地脫離生死，對於呼吸的出入不能如實地覺察。

「再者，這樣的呼吸出入，從九個瘡門出入往來，也從九十九那由他（極大數目）百千毛孔門出入。一切都進行著呼吸的出入，而對於這九十九那由他 English version:

'Gains such great merit and benefit.'

The Great Collection Sutra, Sumeru Treasury Section, Fifteenth Chapter, Bodhisattva Meditation Fundamental Deeds, Second Section

At that time, the Buddha said to the Goddess of Merit, 'Pure Wisdom! How does a Bodhisattva Mahasattva differ from all Shravakas and Pratyekabuddhas in the fundamental deeds of the Paramita of Dhyana (meditation), and how does he achieve fulfillment? If a Bodhisattva Mahasattva fulfills the Paramita of Dhyana, he can then fulfill the other five Paramitas.

'Pure Wisdom! This Bodhisattva Mahasattva, in every breath that goes in and out, and regarding the five Skandhas of sensation (rupa, vedana, samjna, samskara, vijnana), observes their arising and ceasing. Having observed this, he extinguishes craving and does not fall into the determined group of Shravakas. He freely uses the four supernatural powers (Rddhi-padas) to travel to all Buddha-lands as swiftly as lightning. In the presence of all Buddhas, he makes offerings and listens to the Dharma, thus drying up the three paths of all sentient beings: the path of afflictions, the path of karma, and the path of suffering. Although he has transcended the desire realm, he does not abandon it. For the sake of transforming sentient beings, he manifests in various forms of existence, not being defiled by birth from a womb. He cuts through the net of afflictions of sentient beings, yet he has no attachment to sentient beings.

'Pure Wisdom! This Bodhisattva Mahasattva observes each inhalation and exhalation separately, knowing that they are new and not old, understanding them as they truly are. In this way, he truly understands the Skandha of form (rupa) in the inhalation and exhalation; he also truly understands the Skandhas of sensation (vedana), perception (samjna), and mental formations (samskara); in this way, he truly understands the Skandha of consciousness (vijnana) in the inhalation and exhalation. He knows that the exhalation is different from the inhalation, that the characteristics of the exhalation are different from the characteristics of the inhalation, that the characteristics of the inhalation include sensation, perception, thought, contact, and attention, and that the characteristics of the exhalation also include sensation, perception, thought, contact, and attention. What is felt during inhalation is not what is felt during exhalation, and what is felt during exhalation is not what is felt during inhalation.

'Thus, the cycle of the three realms (desire realm, form realm, formless realm) continues, due to the conditions of sensation, perception, thought, contact, and attention, without interruption. They drift in the sea of birth and death without being able to cross over, repeatedly experiencing birth, old age, and death, and then being born again. They cannot truly understand this law, cannot truly escape from birth and death, and cannot truly perceive the inhalation and exhalation.

'Furthermore, this inhalation and exhalation goes in and out through the nine orifices, and also through ninety-nine nayutas (a very large number) of hundreds of thousands of pores. All of these are involved in the inhalation and exhalation, and regarding these ninety-nine nayutas'

【English Translation】 'Gains such great merit and benefit.' The Great Collection Sutra, Sumeru Treasury Section, Fifteenth Chapter, Bodhisattva Meditation Fundamental Deeds, Second Section At that time, the Buddha said to the Goddess of Merit, 'Pure Wisdom! How does a Bodhisattva Mahasattva differ from all Shravakas and Pratyekabuddhas in the fundamental deeds of the Paramita of Dhyana (meditation), and how does he achieve fulfillment? If a Bodhisattva Mahasattva fulfills the Paramita of Dhyana, he can then fulfill the other five Paramitas. 'Pure Wisdom! This Bodhisattva Mahasattva, in every breath that goes in and out, and regarding the five Skandhas of sensation (rupa, vedana, samjna, samskara, vijnana), observes their arising and ceasing. Having observed this, he extinguishes craving and does not fall into the determined group of Shravakas. He freely uses the four supernatural powers (Rddhi-padas) to travel to all Buddha-lands as swiftly as lightning. In the presence of all Buddhas, he makes offerings and listens to the Dharma, thus drying up the three paths of all sentient beings: the path of afflictions, the path of karma, and the path of suffering. Although he has transcended the desire realm, he does not abandon it. For the sake of transforming sentient beings, he manifests in various forms of existence, not being defiled by birth from a womb. He cuts through the net of afflictions of sentient beings, yet he has no attachment to sentient beings. 'Pure Wisdom! This Bodhisattva Mahasattva observes each inhalation and exhalation separately, knowing that they are new and not old, understanding them as they truly are. In this way, he truly understands the Skandha of form (rupa) in the inhalation and exhalation; he also truly understands the Skandhas of sensation (vedana), perception (samjna), and mental formations (samskara); in this way, he truly understands the Skandha of consciousness (vijnana) in the inhalation and exhalation. He knows that the exhalation is different from the inhalation, that the characteristics of the exhalation are different from the characteristics of the inhalation, that the characteristics of the inhalation include sensation, perception, thought, contact, and attention, and that the characteristics of the exhalation also include sensation, perception, thought, contact, and attention. What is felt during inhalation is not what is felt during exhalation, and what is felt during exhalation is not what is felt during inhalation. 'Thus, the cycle of the three realms (desire realm, form realm, formless realm) continues, due to the conditions of sensation, perception, thought, contact, and attention, without interruption. They drift in the sea of birth and death without being able to cross over, repeatedly experiencing birth, old age, and death, and then being born again. They cannot truly understand this law, cannot truly escape from birth and death, and cannot truly perceive the inhalation and exhalation. 'Furthermore, this inhalation and exhalation goes in and out through the nine orifices, and also through ninety-nine nayutas (a very large number) of hundreds of thousands of pores. All of these are involved in the inhalation and exhalation, and regarding these ninety-nine nayutas'

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由他百千毛孔不增不減，不能覺知非過去非未來、非初非中非后，不知住不知出。

「復作是念：『我今一切毛孔出息入息生滅方便，應與生滅相相應住。』是菩薩摩訶薩隨九瘡門出息入息生滅觀察，如是九十九那由他百千毛孔門，一一毛孔中觀察出入息生滅，觀察出入息生滅相應住。若菩薩欲觀毛孔小相，但見毛端息從往來，即能見小。若欲見大，便能得見如芥子許。若欲得見如庵摩勒果許，即能得見。若欲得見頻螺果許，亦即能見。若欲得見一由旬千由旬乃至一四天下，一一毛孔而觀察之，隨欲見廣即能見廣。

「彼時菩薩作如是念：『眾生以眼迷惑，繫縛生死相續不斷，漂生死流受種種苦。』彼菩薩復作是念：『我今棄捨一切色想，已得無言三昧，非諸聲聞辟支佛地。于彼地界亦無所得，水界、火界、風界、虛空界、識界亦無所得，不行陰界入，非前際非后際，非此世非他世，非善業報非惡業報，非生非滅，非有煩惱非離煩惱，無有所得。』菩薩如是住寂滅住。彼若欲得于無量劫於此一切法無語言空三昧若住若加，菩薩如是自智加持三昧力故，便能於此一切法無語言空三昧無量劫住，亦能滿足六波羅蜜，為成就眾生因緣故。

「清凈智！如是地藏菩薩摩訶薩於此一切法無語言空三昧到自在彼

【現代漢語翻譯】 現代漢語譯本：他身體的百千毛孔，既不增加也不減少，不能感知過去、未來，也不是開始、中間或結束，不知道是停留還是離開。 他又這樣想：『我現在一切毛孔的出息入息的生滅變化，應該與生滅的現象相應而住。』這位菩薩摩訶薩觀察九個竅門的出息入息生滅，也這樣觀察九十九那由他（Niyuta，數量單位，意為億）百千毛孔門，在每一個毛孔中觀察出入息的生滅，觀察出入息的生滅並與之相應而住。如果菩薩想觀察毛孔的微小狀態，只看到毛端的氣息往來，就能看到微小。如果想看到大的，就能看到像芥菜籽那麼大。如果想看到像庵摩勒果（Amalaka，一種果實）那麼大，就能看到。如果想看到像頻螺果（Bilva，一種果實）那麼大，也能看到。如果想看到一由旬（Yojana，古印度長度單位）千由旬乃至一個四天下（一個宇宙單位），在每一個毛孔中觀察，隨著想看多廣就能看到多廣。 那時，菩薩這樣想：『眾生因為眼睛的迷惑，被束縛在生死輪迴中，不斷地在生死之流中漂泊，遭受種種痛苦。』這位菩薩又這樣想：『我現在捨棄一切色想，已經得到無言三昧（Samadhi，禪定），這不是聲聞（Sravaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的境界。』對於那個境界也沒有任何執著，對於水界、火界、風界、虛空界、識界也沒有任何執著，不執著於五蘊（Skandha，構成人身的五種要素）的界限，不執著於過去、未來，不執著於此世、他世，不執著于善業的果報、惡業的果報，不執著于生、滅，不執著于有煩惱、離煩惱，沒有任何執著。菩薩就這樣安住在寂滅的狀態中。如果他想在無量劫中，對於這所有法，安住在無語言的空三昧中，或者進入這種狀態，菩薩因為自己智慧的加持和三昧的力量，就能在這無語言的空三昧中安住無量劫，也能圓滿六波羅蜜（Paramita，到達彼岸的六種修行方法），爲了成就眾生的因緣。 清凈智！像這樣，地藏菩薩摩訶薩（Ksitigarbha Bodhisattva Mahasattva，地藏菩薩）對於這所有法，在無語言的空三昧中達到自在的境界。

【English Translation】 English version: His hundreds of thousands of pores neither increase nor decrease, and he cannot perceive the past, the future, nor the beginning, middle, or end. He does not know whether they are staying or leaving. He further contemplates: 『Now, the arising and ceasing of my breath in all my pores should abide in accordance with the phenomena of arising and ceasing.』 This Bodhisattva Mahasattva observes the arising and ceasing of breath through the nine orifices, and similarly observes the ninety-nine nayutas (Niyuta, a unit of number, meaning a hundred million) of hundreds of thousands of pore openings. In each pore, he observes the arising and ceasing of breath, and abides in accordance with the arising and ceasing of breath. If the Bodhisattva wishes to observe the small aspect of the pores, he only sees the breath coming and going at the tip of the hair, and he can see the small. If he wishes to see the large, he can see it as large as a mustard seed. If he wishes to see it as large as an amalaka fruit (Amalaka, a kind of fruit), he can see it. If he wishes to see it as large as a bilva fruit (Bilva, a kind of fruit), he can also see it. If he wishes to see one yojana (Yojana, an ancient Indian unit of length), a thousand yojanas, or even a four-world system (a unit of the universe), he observes each pore, and he can see as wide as he wishes. At that time, the Bodhisattva thinks: 『Beings are deluded by their eyes, bound by the cycle of birth and death, continuously drifting in the stream of birth and death, and suffering various kinds of pain.』 This Bodhisattva further thinks: 『Now, I abandon all perceptions of form, and have attained the Samadhi (Samadhi, meditative absorption) of no speech, which is not the realm of Sravakas (Sravaka, a disciple who hears the teachings) and Pratyekabuddhas (Pratyekabuddha, a self-enlightened one).』 He has no attachment to that realm, nor to the water element, fire element, wind element, space element, or consciousness element. He does not cling to the boundaries of the five skandhas (Skandha, the five aggregates that constitute a person), nor to the past or future, nor to this world or other worlds, nor to the karmic results of good or bad deeds, nor to birth or death, nor to having or being free from afflictions. He has no attachments. The Bodhisattva thus abides in the state of quiescence. If he wishes to abide in or enter the Samadhi of no speech and emptiness regarding all these dharmas for countless kalpas, the Bodhisattva, through the power of his own wisdom and the power of Samadhi, can abide in this Samadhi of no speech and emptiness for countless kalpas, and can also fulfill the six paramitas (Paramita, the six perfections), for the sake of accomplishing the conditions for sentient beings. Pure Wisdom! Thus, the Bodhisattva Mahasattva Ksitigarbha (Ksitigarbha Bodhisattva Mahasattva, the Bodhisattva Ksitigarbha) attains freedom in the Samadhi of no speech and emptiness regarding all these dharmas.

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岸，是菩薩若欲入此三昧時，以福德智慧力，為成熟眾生故。先作是愿，乃至我未出三昧已來，於此時中欲令此國土境界及四天下，此佛世界一切眾生諸有所須資生之具，隨其相貌隨其多少隨其所樂，所謂飲食、衣服、臥具、瓔珞莊嚴之具，園林屋宅形色狀貌胑節身份，可愛色聲香味觸等，欲見如是等事。是時，菩薩便入此三昧。菩薩入此三昧已，隨其時節，於此佛世界四天下一切眾生，如上所說所須之具便得充足。或復作是念：『隨我住定時節遠近，隨諸眾生多少分齊，欲除眾生身心之病，謂風黃癊等分之病，或人、非人所作，如是欲滅貪瞋癡等煩惱諸病，及滅十不善業令住十善業道中。』便即入此三昧。彼菩薩摩訶薩隨其住定時節久近，隨其所為多少眾生，如上所說身心病苦悉皆除滅。

「又菩薩復作是愿：『隨我住定時節已來，欲滅地獄種種諸苦，畜生之中互相殘食等苦，閻魔羅界飢渴等苦，及寒熱苦，怨憎會苦，愛別離苦，求不得苦，隨愿分齊。令諸眾生離一切苦惱及不善法，成就一切善法，令諸眾生慈心相向，生利益心、不動心、無怨心、無諍心、無斗訟心、哀愍心，乃至禪正受善住心、不迷惑心，及滅眾生愚惑之心。又滅眾生常見斷見及諸見聚，於三寶所恭敬供養生希有心，令諸眾生離四顛倒住四

【現代漢語翻譯】 現代漢語譯本： 『岸』，是指菩薩如果想要進入這種三昧（samadhi，禪定）時，會憑藉福德和智慧的力量，爲了成熟眾生而發願。他們會先這樣發願：『在我未出三昧之前，在這段時間裡，我希望這個國土的境界以及四大部洲，這個佛世界的一切眾生，他們所需要的一切生活物資，都能按照他們的相貌、數量和喜好而得到滿足，比如飲食、衣服、臥具、瓔珞裝飾品、園林房屋的形狀和外觀、肢體和身體的各個部分，以及可愛的色、聲、香、味、觸等，我希望他們能見到這些事物。』這時，菩薩便進入這種三昧。菩薩進入這種三昧后，隨著時間的推移，在這個佛世界的四大部洲，一切眾生都能得到如上所說的所需物資，得到充分的滿足。或者，菩薩還會這樣想：『根據我入定的時間長短，以及眾生的數量多少，我希望消除眾生身心的疾病，比如風、黃、痰等疾病，或者人或非人所造成的疾病。我希望滅除貪、嗔、癡等煩惱的疾病，以及滅除十不善業，使他們安住於十善業道中。』然後，菩薩便進入這種三昧。這位菩薩摩訶薩（bodhisattva mahasattva，大菩薩）根據他入定的時間長短，以及他所利益的眾生數量，如上所說的身心病苦都會被消除。 『此外，菩薩還會發愿：『在我入定的這段時間裡，我希望滅除地獄的種種痛苦，畜生道中互相殘食的痛苦，閻魔羅界（Yamaraja，閻羅王所統治的境界）的飢渴等痛苦，以及寒冷和炎熱的痛苦，怨憎會（與憎恨的人相遇）的痛苦，愛別離（與所愛的人分離）的痛苦，求不得（想要卻得不到）的痛苦，都按照我的願力而消除。我希望讓眾生遠離一切痛苦和不善法，成就一切善法，讓眾生彼此慈愛，生起利益他人的心、不動搖的心、無怨恨的心、無爭鬥的心、無訴訟的心、哀憫的心，乃至禪定正受的善住心、不迷惑的心，並且滅除眾生的愚癡迷惑之心。我還希望滅除眾生的常見、斷見以及各種錯誤的見解，讓他們對三寶（佛、法、僧）生起恭敬供養的稀有之心，讓眾生遠離四種顛倒的執著，安住於四種正確的見解。』

【English Translation】 English version: 'Shore' refers to when a Bodhisattva, wishing to enter this Samadhi (meditative absorption), uses the power of merit and wisdom to mature sentient beings. They first make this vow: 'Before I emerge from this Samadhi, during this time, I wish that the realm of this land and the four continents, all sentient beings in this Buddha-world, may have all their necessities of life fulfilled according to their appearances, quantities, and preferences. This includes food, clothing, bedding, ornaments, gardens, houses, their shapes and appearances, limbs and body parts, and the lovely sights, sounds, smells, tastes, and touches. I wish they could see these things.' At this time, the Bodhisattva enters this Samadhi. Having entered this Samadhi, as time passes, all sentient beings in the four continents of this Buddha-world receive the necessities mentioned above and are fully satisfied. Or, they may think: 'According to the duration of my meditation and the number of sentient beings, I wish to eliminate the physical and mental illnesses of sentient beings, such as diseases of wind, bile, and phlegm, or those caused by humans or non-humans. I wish to eradicate the illnesses of greed, anger, and ignorance, and to eliminate the ten unwholesome actions, enabling them to abide in the ten wholesome paths of action.' Then, the Bodhisattva enters this Samadhi. This Bodhisattva Mahasattva, according to the duration of their meditation and the number of sentient beings they benefit, eliminates all the physical and mental sufferings mentioned above. Furthermore, the Bodhisattva also makes this vow: 'During the time I am in Samadhi, I wish to eliminate the various sufferings of hell, the suffering of mutual devouring among animals, the suffering of hunger and thirst in the realm of Yamaraja (the realm ruled by Yama), as well as the suffering of cold and heat, the suffering of encountering those one hates, the suffering of separation from loved ones, and the suffering of not getting what one desires, all according to my vow. I wish to enable sentient beings to be free from all suffering and unwholesome dharmas, to achieve all wholesome dharmas, to have sentient beings treat each other with loving-kindness, to generate a mind of benefiting others, an unshakeable mind, a mind without resentment, a mind without conflict, a mind without litigation, a mind of compassion, and even a mind of well-abiding in the correct meditative absorption, a mind without confusion, and to eliminate the ignorance and delusion of sentient beings. I also wish to eliminate the common view, the annihilation view, and all wrong views of sentient beings, to enable them to generate a rare mind of respect and offering to the Three Jewels (Buddha, Dharma, Sangha), and to enable sentient beings to be free from the four inverted views and abide in the four correct views.'

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不顛倒。於四聖諦及第一義諦，心善安住。』如是菩薩福德智慧善巧方便力之所加持，菩薩爾時為化眾生因緣故欲入三昧，乃至未出三昧已來，令此國土及閻浮提四天下，乃至此一佛剎所有眾生，隨其分齊安樂之事，如上所說欲令獲得，然後入于無語言一切法空三昧。

「彼菩薩摩訶薩入此三昧時間，乃至佛剎隨所要期眾生分齊，彼菩薩以福德智慧三昧力故，隨住定時，如上所說種種資生及諸樂具，乃至未出定來，令諸眾生悉皆獲得。彼菩薩入此定時，無有身苦心苦亦無飢渴，火不能燒水不能漂，乃至劫火所不能害，及以劫水亦不能爛，不為風災之所散壞。

「又復不為疫病饑饉刀兵等劫盡其命根，欲取滅度隨意自在；又人非人毒風暴熱不能侵惱。又彼菩薩在定未起，隨其所念，欲令無量佛剎入一微塵；又復十方國土一切諸佛及大菩薩聲聞眷屬，於一爪甲悉能得見令無遺余；又令一切眾生入一毛孔，而彼眾生於自境界悉見如故；又十方世界無量佛剎所有諸風，菩薩悉令入一毛端，隨風境界遊行虛空，廣狹去來無諸障礙，于彼毛端亦無增減如本不異；又十方一切諸佛世界所有水界，菩薩能令入一豆𥢶，隨水廣狹流注往來亦無障礙，于彼豆𥢶而無增減。又彼菩薩不復處胎，除自願力，不生惡趣、不受女形、不

【現代漢語翻譯】 現代漢語譯本：'不顛倒，對於四聖諦（苦、集、滅、道）以及第一義諦（勝義諦，真理的最高層面），內心能夠安穩地安住。'像這樣，菩薩憑藉福德、智慧、善巧方便的力量加持，菩薩那時爲了教化眾生的因緣，想要進入三昧（禪定），乃至未出三昧之前，令這個國土以及閻浮提（我們所居住的這個世界）四天下，乃至這一個佛剎（佛所教化的世界）所有眾生，隨著他們各自的程度，得到安樂的事情，就像上面所說的那樣，想要讓他們獲得，然後進入無語言一切法空三昧（不執著于語言文字，體悟一切法性空的禪定）。 當這位菩薩摩訶薩（偉大的菩薩）進入這個三昧的時候，乃至佛剎隨著所期望的眾生程度，這位菩薩憑藉福德、智慧、三昧的力量，隨著住于定時，就像上面所說的種種生活所需以及各種快樂的器具，乃至未出定之前，令所有眾生都能夠獲得。這位菩薩進入這個定時，沒有身體的痛苦，也沒有內心的痛苦，也沒有飢餓和乾渴，火不能燒，水不能漂，乃至劫火（世界末日的大火）也不能傷害，以及劫水（世界末日的大水）也不能腐爛，不會被風災所散壞。 而且不會因為疫病、饑荒、刀兵等災難而喪失生命，想要取滅度（涅槃）可以隨意自在；而且人和非人（天龍八部等）的毒風和暴熱不能侵擾。而且這位菩薩在禪定中沒有起身，隨著他的意念，想要讓無量佛剎進入一粒微塵；又讓十方國土一切諸佛以及大菩薩、聲聞眷屬，在一個指甲蓋上都能夠看見，沒有遺漏；又讓一切眾生進入一個毛孔，而那些眾生在自己的境界中都看到和原來一樣；又十方世界無量佛剎所有的風，菩薩都能夠讓它們進入一個毛端，隨著風的境界，虛空，廣闊狹窄，來去都沒有障礙，在那個毛端也沒有增加減少，和原來一樣；又十方一切諸佛世界所有的水界，菩薩能夠讓它們進入一粒豆莢，隨著水的廣闊狹窄，流動往來也沒有障礙，在那粒豆莢里也沒有增加減少。而且這位菩薩不再處胎（投胎），除非是自己的願力，不生惡趣（地獄、餓鬼、畜生），不接受女身，不

【English Translation】 English version: 'Not inverted, with regard to the Four Noble Truths (suffering, origin, cessation, path) and the First Principle Truth (the ultimate truth, the highest level of reality), the mind can securely abide.' In this way, the Bodhisattva, through the power of merit, wisdom, and skillful means, at that time, for the sake of transforming sentient beings, desires to enter Samadhi (meditative absorption), and until he emerges from Samadhi, he causes this land and Jambudvipa (the world we inhabit), the four continents, and even all sentient beings in this Buddha-field (the world taught by a Buddha), according to their respective capacities, to obtain the things that bring happiness, as mentioned above, desiring them to obtain these, and then enters the Samadhi of no language, the emptiness of all dharmas (meditation that does not cling to language and words, realizing the emptiness of all phenomena). When this Bodhisattva Mahasattva (great Bodhisattva) enters this Samadhi, and until the Buddha-field, according to the capacity of the sentient beings as desired, this Bodhisattva, through the power of merit, wisdom, and Samadhi, while abiding in that state, as mentioned above, all kinds of necessities for life and various instruments of happiness, until he emerges from Samadhi, causes all sentient beings to obtain them. When this Bodhisattva enters this state, there is no physical suffering, no mental suffering, no hunger or thirst, fire cannot burn, water cannot drown, even the fire of the kalpa (the great fire of the end of the world) cannot harm, and the water of the kalpa (the great flood of the end of the world) cannot rot, and it will not be scattered by wind disasters. Moreover, he will not lose his life due to epidemics, famines, wars, and other calamities, and he can freely take Nirvana (extinction); and the poisonous winds and extreme heat of humans and non-humans (devas, nagas, etc.) cannot harm him. Moreover, while this Bodhisattva is in Samadhi and has not arisen, according to his thoughts, he desires to cause countless Buddha-fields to enter a single mote of dust; and he also causes all Buddhas in the ten directions, as well as the great Bodhisattvas and Sravaka (hearer) disciples, to be seen on a single fingernail, without any omissions; and he also causes all sentient beings to enter a single pore, and those sentient beings see their own realms as before; and all the winds of the countless Buddha-fields in the ten directions, the Bodhisattva can cause them to enter a single hair tip, and according to the realm of the wind, the vastness and narrowness of space, coming and going without any obstacles, and there is no increase or decrease in that hair tip, remaining the same as before; and all the water realms of all the Buddha-worlds in the ten directions, the Bodhisattva can cause them to enter a single bean pod, and according to the vastness and narrowness of the water, flowing and coming without any obstacles, and there is no increase or decrease in that bean pod. Moreover, this Bodhisattva no longer dwells in a womb (reincarnates), unless it is his own vow, he will not be born in evil realms (hell, hungry ghosts, animals), will not receive a female body, will not

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生下劣，諸根具足終不缺減，身口意行無有過失，亦不生於無佛世界，除自願力為化眾生。是菩薩常不遠離見佛聞法供侍眾僧，亦不遠離福德智慧無畏方便教化眾生，乃至入于無上涅槃。

「如是，清凈智！彼菩薩摩訶薩被于如是大堅固鎧，最初修習禪波羅蜜本業，能過欲界了知禪分，斷除五支成就五支，乃至遊戲於四神足。善能往詣一切佛剎迅疾如電，供養一切諸佛聽聞正法，干竭眾生所有三道，所謂煩惱道、業道、苦道。如是，清凈智！菩薩摩訶薩滿足禪波羅蜜已，便能滿足六波羅蜜，滿足六波羅蜜已，速得阿耨多羅三藐三菩提。」

爾時，世尊說是禪波羅蜜本業時，于彼眾中，五萬眾生曾於過去修行此法，是故今得無生法忍；八萬四千菩薩得首楞嚴三昧；九萬九千菩薩得滿足禪波羅蜜；無量無邊眾生髮未曾發無上菩提心，發是心已住不退轉地。

大集經須彌藏分第十五滅非時風雨品第三

於時，地藏菩薩摩訶薩告功德天言：「清凈智！汝今當觀此四天下端嚴殊妙，一切菩薩所應供養憶念守護，于其長夜應當恭敬。今釋迦牟尼佛集一切菩薩摩訶薩故，顯示一切菩提道行不退轉輪，究竟善巧方便佛灌頂地，乃至汝行檀波羅蜜，滿足最上不退轉行。若汝于如是最上福田，以諸飲食而修供養，

【現代漢語翻譯】 現代漢語譯本 他們出生時不會是低劣的，諸根完好無缺，身口意行為沒有過失，也不會出生在沒有佛的世界，除非是出於自願的力量爲了教化眾生。這樣的菩薩常常不遠離見佛、聞法、供養僧眾，也不遠離福德、智慧、無畏、方便教化眾生，乃至進入無上涅槃。

『像這樣，清凈智（菩薩名）！那位菩薩摩訶薩披著如此堅固的鎧甲，最初修習禪波羅蜜（禪定）的根本事業，能夠超越欲界，了知禪定的各個層次，斷除五種障礙，成就五種功德，乃至自在地運用四種神通。他能夠迅速如閃電般前往一切佛剎，供養一切諸佛，聽聞正法，使眾生所有三道——煩惱道、業道、苦道——乾涸。像這樣，清凈智！菩薩摩訶薩圓滿禪波羅蜜后，便能圓滿六波羅蜜（六種到達彼岸的方法），圓滿六波羅蜜后，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。』

當時，世尊在宣說禪波羅蜜的根本事業時，在那個集會中，有五萬眾生曾在過去修行此法，因此現在獲得了無生法忍（對法不生不滅的領悟）；八萬四千菩薩獲得了首楞嚴三昧（一種強大的禪定）；九萬九千菩薩圓滿了禪波羅蜜；無量無邊的眾生髮起了從未發起過的無上菩提心，發起此心后便安住于不退轉的地位。

《大集經·須彌藏分》第十五滅非時風雨品第三

這時，地藏菩薩摩訶薩告訴功德天說：『清凈智！你現在應當觀察這四天下（指我們所居住的世界）的莊嚴殊妙，一切菩薩都應當供養、憶念、守護，在漫長的夜晚應當恭敬。現在釋迦牟尼佛聚集一切菩薩摩訶薩，是爲了顯示一切菩提道行不退轉的法輪，究竟善巧方便的佛灌頂地，乃至你行佈施波羅蜜，圓滿最上不退轉的修行。如果你在如此最上的福田，以各種飲食進行供養，

【English Translation】 English version They are not born inferior, with all their faculties complete and without deficiency, their actions of body, speech, and mind without fault, nor are they born in a world without a Buddha, except by their own voluntary power to transform sentient beings. Such Bodhisattvas are always not far from seeing the Buddha, hearing the Dharma, and serving the Sangha, nor are they far from the merits, wisdom, fearlessness, and skillful means to teach sentient beings, until they enter into unsurpassed Nirvana.

'Thus, Pure Wisdom (a Bodhisattva's name)! That Bodhisattva Mahasattva, being clad in such great and firm armor, initially cultivates the fundamental practice of Dhyana Paramita (meditation), is able to transcend the desire realm, understand the divisions of meditation, eliminate the five hindrances, achieve the five merits, and even freely wield the four supernatural powers. They are able to swiftly travel to all Buddha-lands like lightning, make offerings to all Buddhas, hear the true Dharma, and dry up all three paths of sentient beings—the path of afflictions, the path of karma, and the path of suffering. Thus, Pure Wisdom! After a Bodhisattva Mahasattva has fulfilled Dhyana Paramita, they are then able to fulfill the six Paramitas (six perfections), and after fulfilling the six Paramitas, they quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'

At that time, when the World Honored One was speaking about the fundamental practice of Dhyana Paramita, among that assembly, fifty thousand beings had practiced this Dharma in the past, and therefore now attained the forbearance of the non-arising of dharmas (understanding of the non-arising and non-ceasing of phenomena); eighty-four thousand Bodhisattvas attained the Shurangama Samadhi (a powerful state of meditation); ninety-nine thousand Bodhisattvas fulfilled Dhyana Paramita; and immeasurable and boundless sentient beings generated the unsurpassed Bodhi mind that they had never generated before, and after generating this mind, they abided in the stage of non-retrogression.

The Great Collection Sutra, Chapter 15 of the Sumeru Treasury Division, Section 3 on the Extinction of Untimely Wind and Rain

At that time, the Bodhisattva Mahasattva Ksitigarbha said to the Goddess of Merit, 'Pure Wisdom! You should now observe the adornment and exquisiteness of these four continents (referring to the world we inhabit), which all Bodhisattvas should make offerings to, remember, and protect, and should be revered during the long night. Now, Shakyamuni Buddha has gathered all the Bodhisattva Mahasattvas in order to reveal the wheel of the non-retrogressing path of all Bodhi practices, the ultimate skillful means of the Buddha's consecration ground, and even your practice of Dana Paramita (giving), fulfilling the supreme non-retrogressing practice. If you make offerings with various foods in such a supreme field of merit,

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以此精勤速能滿足六波羅蜜，滿足六波羅蜜已，則能究竟安住一切種智。」

時功德天作如是言：「如是，如是。如仁者所說，唯愿聽我說本因緣。我念往昔過無量劫，我共釋迦牟尼佛修菩薩行同發誓愿：『汝若能得成無上道時，愿我于彼四天下中到功德處，得功德處已，於一切眾生中，隨其所須衣食之具悉皆給與。』

「仁者善聽，於過去世過無量劫。彼時有佛，號因陀羅幢相王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，人壽千歲。彼時有優婆塞名光無垢德，聰慧調柔多聞無畏，為四眾說法，眾所歸伏多有眷屬。彼有長子名無垢德，即以偈頌問其父曰：

「『父今何故，　　勤心不下，　　舍其事業， 　　及自身命。　　為護眾生，　　勇猛增勤， 　　何故此身，　　不取滅度？』

「爾時，光無垢德復以偈頌而報子言：

「『吾見世苦，　　極迷眾生，　　生老病死， 　　之所逼迫。　　煩惱火熾，　　沈流惡道， 　　故我勇猛，　　欲滅彼火。　　又智減少， 　　不見未來，　　墮生死河，　　極重惡處。 　　對於惡道，　　迷失正路，　　為救度彼， 　　故我修行。　　又不能成，　　佈施調攝， 　　而常遠離

【現代漢語翻譯】 現代漢語譯本：通過這樣的精進努力，能夠迅速圓滿六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），圓滿六波羅蜜后，就能最終安住於一切種智（佛陀所具有的對一切事物和現象的智慧）。 當時，功德天（掌管功德和財富的天神）這樣說道：『是的，是的。正如您所說，我希望您能聽我說說我的本初因緣。我記得在過去無量劫之前，我與釋迦牟尼佛（佛教的創始人）一同修行菩薩道，共同發誓愿：『如果您能成就無上道（佛的最高覺悟），我願在四天下（佛教宇宙觀中的四大洲）中，到達有功德的地方，得到功德后，對於一切眾生，隨他們所需要的衣食等物品，都全部給予。』 『仁者請仔細聽，在過去世無量劫之前。那時有一尊佛，號為因陀羅幢相王如來（如來是佛的十大稱號之一，意為「如實而來」）、應供（值得受人供養）、正遍知（對一切法都能正確普遍地了知）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的人）、調御丈夫（能調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），出現在世間，當時人們的壽命是千歲。那時有一位優婆塞（在家男居士）名叫光無垢德，他聰明智慧，性情柔和，博學多聞，無所畏懼，為四眾（比丘、比丘尼、優婆塞、優婆夷）說法，眾人歸順於他，有很多眷屬。他有一個長子名叫無垢德，就用偈頌問他的父親說： 『父親您現在為何，如此勤奮不懈怠，捨棄自己的事業，甚至生命。爲了守護眾生，勇猛精進，為何此身，不求入滅度（涅槃）？』 『那時，光無垢德又用偈頌回答他的兒子說：』 『我看到世間苦難，眾生極其迷惑，生老病死，所逼迫。煩惱之火熾盛，沉淪於惡道，所以我勇猛精進，想要熄滅那火焰。又因為智慧減少，看不見未來，墮入生死之河，處於極其惡劣的境地。對於惡道，迷失了正路，爲了救度他們，所以我修行。又不能成就，佈施調攝，而常常遠離』

【English Translation】 English version: Through such diligent effort, one can quickly fulfill the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom), and having fulfilled the Six Paramitas, one can ultimately abide in the Omniscient Wisdom (the wisdom of a Buddha regarding all things and phenomena). At that time, the Goddess of Merit (a deity who governs merit and wealth) spoke thus: 'Yes, yes. Just as you have said, I wish you would listen to me speak of my original cause and condition. I remember in the past, countless kalpas ago, I and Shakyamuni Buddha (the founder of Buddhism) practiced the Bodhisattva path together, and we made a joint vow: 'If you can achieve the Unsurpassed Path (the highest enlightenment of a Buddha), I wish to arrive at a place of merit in the four continents (the four major landmasses in Buddhist cosmology), and having obtained merit, I will give all beings whatever clothing, food, and other necessities they require.' 'Virtuous one, listen carefully, in the past, countless kalpas ago. At that time, there was a Buddha named Indra-dhvaja-raja Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of receiving offerings), Samyak-sambuddha (one who has correctly and universally understood all dharmas), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the most revered one in the world), who appeared in the world, and at that time, people's lifespans were a thousand years. At that time, there was an Upasaka (a male lay practitioner) named Light Immaculate Virtue, who was intelligent, gentle, learned, and fearless. He taught the Dharma to the four assemblies (monks, nuns, male lay practitioners, and female lay practitioners), and many people followed him, and he had many dependents. He had an eldest son named Immaculate Virtue, who asked his father in verse: 'Father, why are you now, so diligent and unremitting, abandoning your own affairs, even your life? To protect sentient beings, you are courageous and diligent, why does this body, not seek to enter Nirvana (extinction)?' 'At that time, Light Immaculate Virtue again answered his son in verse:' 'I see the suffering of the world, sentient beings are extremely confused, oppressed by birth, old age, sickness, and death. The fire of afflictions is blazing, sinking into evil paths, therefore I am courageous and diligent, wanting to extinguish that fire. Also, because wisdom is diminished, I cannot see the future, falling into the river of birth and death, in an extremely evil place. Regarding the evil paths, having lost the right path, to save them, therefore I practice. Also, I cannot achieve, generosity and taming, and often stay away'

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，　　人天安樂，　　于善知識， 　　常相乖背。　　愿示眾生，　　出世要路。 　　煩惱獄中，　　常系眾生，　　無有眼目， 　　復無救者，　　執著惡見，　　啖食血肉， 　　為除彼故。　　故我修行。　　我于眾生， 　　如是悲念，　　為一一人，　　住阿鼻獄， 　　具受種種，　　尤劇苦惱；　　如為一人， 　　眾多亦然。　　我不樂求，　　聲聞智慧， 　　及緣覺智，　　亦不願求；　　唯求無上， 　　最勝智慧。　　子今當知，　　我行勝道， 　　乃至無量，　　恒河沙數，　　苦惱眾生， 　　未脫苦來，　　為欲度彼，　　諸眾生故， 　　我終不取，　　菩提正覺。　　汝今當知， 　　亦應如是，　　于諸眾生，　　常應起悲， 　　應常勇猛，　　修行善法。　　以此迴向， 　　無上聖道。　　煩惱火中，　　救脫眾生， 　　汝應勇猛，　　何極苦惱？　　應當修行， 　　佈施調柔，　　得成佛道，　　無有疑也。 　　若我得成，　　無上菩提，　　汝于眾生， 　　給施飲食。　　我時授汝，　　勝菩提記， 　　汝當安住，　　堅固誓願。』」

爾時，功德天語地藏菩薩摩訶薩言：「善男子！我于爾時于因陀羅幢相王佛所，作如是愿：『乃至我住世

【現代漢語翻譯】 現代漢語譯本 人們貪戀人天福樂，常常背離善知識（指引正道的導師）。我願為眾生指明超脫世俗的要道。 眾生被束縛在煩惱的牢獄中，如同沒有眼睛，又沒有救助的人。他們執著于錯誤的見解，互相殘殺，啖食血肉。爲了救度他們，我才修行。 我對眾生懷有如此悲憫之心，即使爲了救度一個人，我也會甘願住在阿鼻地獄（佛教中最痛苦的地獄），承受種種極其劇烈的苦惱；如同為救一人，為救眾多人也是如此。 我不希求聲聞（小乘佛教的修行者）的智慧，也不希求緣覺（獨自覺悟者）的智慧，我只求無上最殊勝的智慧（指佛的智慧）。 你現在應當知道，我所修行的殊勝之道，乃至無量恒河沙數般的苦惱眾生，在他們未脫離苦難之前，爲了救度他們，我終究不會證得菩提正覺（指成佛）。 你現在應當知道，也應該像我一樣，對一切眾生常懷悲憫之心，應當常常勇猛精進，修行善法。以此功德迴向無上聖道（指成佛之道）。 在煩惱的火焰中，救脫眾生，你應該勇猛精進，何必畏懼極度的苦惱？應當修行佈施和調柔，必定能夠成就佛道，對此不要有任何懷疑。 如果我能夠成就無上菩提（指成佛），你也要為眾生布施飲食。那時，我將授予你殊勝的菩提記（指預言你未來成佛），你應當安住于堅固的誓願之中。』 當時，功德天（佛教中的天神）對地藏菩薩摩訶薩（大菩薩）說：『善男子！我當時在因陀羅幢相王佛（佛名）那裡，發了這樣的愿：『乃至我住世間』

【English Translation】 English version People are attached to the pleasures of gods and humans, and often turn away from good teachers (those who guide on the right path). I wish to show all beings the essential path to transcend the world. Beings are bound in the prison of afflictions, like those without eyes, and without saviors. They cling to wrong views, kill each other, and devour flesh and blood. It is to liberate them that I practice. I have such compassion for all beings that even for the sake of saving one person, I would willingly dwell in Avici Hell (the most painful hell in Buddhism), enduring all kinds of extreme suffering; just as for one, so it is for many. I do not seek the wisdom of Sravakas (practitioners of Hinayana Buddhism), nor do I seek the wisdom of Pratyekabuddhas (those who awaken alone), I only seek the supreme and most excellent wisdom (referring to the wisdom of a Buddha). You should know now that the supreme path I practice, until countless beings, as numerous as the sands of the Ganges, are freed from suffering, for the sake of liberating them, I will not attain Bodhi (Buddhahood). You should know now, and you should be like me, always having compassion for all beings, and you should always be courageous and diligent in practicing good deeds. Dedicate this merit to the supreme holy path (referring to the path to Buddhahood). In the flames of afflictions, liberate beings, you should be courageous and diligent, why fear extreme suffering? You should practice giving and gentleness, and you will surely achieve Buddhahood, have no doubt about this. If I can achieve supreme Bodhi (Buddhahood), you should also give food to beings. At that time, I will grant you the prediction of supreme Bodhi (predicting your future Buddhahood), you should abide in your firm vows.』 At that time, the Goddess of Merit (a deity in Buddhism) said to the Bodhisattva Mahasattva Ksitigarbha (a great Bodhisattva): 『Good man! At that time, in the presence of the Buddha Indraketu-dhvaja-raja (name of a Buddha), I made this vow: 『As long as I dwell in the world』

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間隨其久近，種種精勤難行苦行，佈施調伏，禁攝放逸及諸禪定，營助眾事多聞舍行，皆悉修習，所有種種難捨能捨。如是我父于當來世人壽百歲煩惱怨諍穢濁迷惑惡世界中，成阿耨多羅三藐三菩提，我于彼國中現為功德主。于釋迦牟尼佛境界眾生及其眷屬，得施無上衣服飲食資身之具。即于釋迦牟尼佛前，得受阿耨多羅三藐三菩提記。若彼土眾生暴惡粗獷無慈愍心，亦無反覆惡行噁心，成就如是種種諸惡，風雨不時或復旱潦，寒熱不調作諸災變，眾生所有諸華果實，五穀藥草及諸美味，悉皆殄滅奪其精氣，眾生資產皆悉衰耗而作闇冥。愿我爾時于彼眾生福德加被，智慧威力，悉令遮止生其信心。又令眾生資生不乏，不令行惡，增長善法，佛所應度受化眾生，紹三寶性使不斷絕，勢力增盛。又令我得依報自在，教化眾生令得阿耨多羅三藐三菩提。我今佛前所發誓愿，于未來世得滿足者，唯愿印可，賜言善哉。』

「爾時，因陀羅幢相王佛即便印可讚言：『善哉，善哉！善男子！如汝所愿必得滿足。又，善男子！我當施汝作世水宅心陀羅尼，汝以此陀羅尼心能成就眾多眾生，又令無量眾生豐足資生果報無乏，又能度于煩惱暴流。即說咒曰：

「『多地耶他　阇藍婆　摩訶阇藍婆　阿奴呵阇藍婆娑啰阇藍婆　

【現代漢語翻譯】 現代漢語譯本：無論時間長短，我都將精進修行，勤勉地進行種種難行的苦行，佈施，調伏，禁戒放逸，以及各種禪定。我將協助大眾處理各種事務，廣聞佛法，捨棄執著，並修習所有難以捨棄的事物。我的父親在未來世，當人類壽命百歲，充滿煩惱、怨恨、污穢、迷惑的惡濁世界中，將成就阿耨多羅三藐三菩提（無上正等正覺）。我將在他的國度中成為功德主。在釋迦牟尼佛的境界中，我將為眾生及其眷屬提供無上的衣服、飲食和生活必需品。我將在釋迦牟尼佛前，得到阿耨多羅三藐三菩提的授記。如果那個世界的眾生暴戾、粗野、沒有慈悲心，不思悔改，惡行惡念不斷，成就種種惡業，導致風雨失調，或旱澇交替，寒熱不均，災禍頻發，眾生的花果、五穀、藥草和各種美味都將枯萎，精氣被奪，眾生財產衰敗，陷入黑暗。我願那時以我的福德加持，智慧威力，使他們停止作惡，生起信心。我還將使眾生的生活富足，不讓他們作惡，增長善法，使佛所應度化的眾生，能夠繼承三寶（佛、法、僧）的傳承，使其不斷絕，勢力更加強盛。我也要獲得依報自在，教化眾生，使他們證得阿耨多羅三藐三菩提。我今天在佛前所發的誓願，如果能在未來世得到滿足，請您印可，並說『善哉』。 那時，因陀羅幢相王佛（Indradhvaja-ketu-raja Buddha）立即印可並讚歎道：『善哉，善哉！善男子！你所發的願望必定能夠實現。還有，善男子！我將賜予你世水宅心陀羅尼（Loka-udaka-vasati-hrdaya-dharani），你以此陀羅尼心，能夠成就眾多眾生，又能使無量眾生獲得豐足的生活果報，不會匱乏，還能度脫煩惱的暴流。』隨即說了咒語： 『多地耶他（Tadyatha） 阇藍婆（Jalambha） 摩訶阇藍婆（Maha-jalambha） 阿奴呵阇藍婆（Anuha-jalambha） 娑啰阇藍婆（Sara-jalambha）』

【English Translation】 English version: Whether the time is long or short, I will diligently practice, strenuously engage in various difficult ascetic practices, giving, taming, restraining from indulgence, and various meditations. I will assist the masses in handling various affairs, widely hear the Dharma, relinquish attachments, and practice all that is difficult to relinquish. My father, in the future world, when human lifespan is a hundred years, in a world filled with afflictions, resentment, defilement, confusion, and evil, will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). I will become the chief of merit in his land. In the realm of Shakyamuni Buddha, I will provide supreme clothing, food, and necessities for beings and their families. I will receive the prediction of Anuttara-samyak-sambodhi before Shakyamuni Buddha. If the beings of that world are violent, coarse, without compassion, unrepentant, with evil deeds and thoughts constantly arising, accomplishing all kinds of evil karma, causing the wind and rain to be out of order, or droughts and floods alternating, the cold and heat to be unbalanced, and disasters to occur frequently, the flowers, fruits, grains, herbs, and various delicacies of beings will wither, their essence will be taken away, the wealth of beings will decline, and they will fall into darkness. I wish that at that time, with my blessings of merit and the power of wisdom, I will make them stop doing evil and give rise to faith. I will also make the lives of beings abundant, prevent them from doing evil, increase good deeds, and enable the beings that the Buddha should save to inherit the lineage of the Three Jewels (Buddha, Dharma, Sangha), so that it will not be cut off and its power will be strengthened. I also wish to obtain the freedom of the environment, to teach beings, and to enable them to attain Anuttara-samyak-sambodhi. If the vows I have made before the Buddha today can be fulfilled in the future, please approve and say 'Well done'. At that time, Indradhvaja-ketu-raja Buddha immediately approved and praised, saying: 'Well done, well done! Good man! Your wishes will surely be fulfilled. Also, good man! I will bestow upon you the Loka-udaka-vasati-hrdaya-dharani (the Dharani of the Mind of the World's Water Abode), with this Dharani mind, you will be able to accomplish many beings, and also enable countless beings to obtain abundant life rewards, without lack, and also be able to cross the torrent of afflictions.' Then he spoke the mantra: 'Tadyatha Jalambha Maha-jalambha Anuha-jalambha Sara-jalambha'

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郁伽阇藍婆　夜叉毗梨阇藍婆　那伽毗梨阇藍婆優羅伽毗梨阇藍婆　阿薩帝鼻梨阇藍婆　阿輸婆比梨阇藍婆　摩嗟比　梨阇藍婆　曼廚迦比梨阇藍婆　佉目羅比梨阇藍婆　崩起比梨阇藍婆　阿摩比梨阇藍婆蘇脂目佉阇藍婆婆摩啰婆摩啰阇藍婆摩啰比阇迦茶缽多羅布疏波頗藍婆素叉犛牛婆索　達摩耶若(如耶反)比利使致搔醯藍婆　伽苫步(上)　羅婆窮(去)　窮(去)　婆羅窮頻頭窮　婆羅阇比　娑婆呵』

「『是陀羅尼句，若為他人及自己身，稱其名號為誦此陀羅尼，一切怖畏、一切殃禍悉皆消滅。善男子！此作世水宅心陀羅尼，汝若以此心陀羅尼，便能成就眾多眾生。』

「汝善男子！我昔于彼因陀羅幢相王佛所，受持此作世水宅心陀羅尼，于彼佛所種種供養，持戒多聞佈施精勤。從是以來，復於十千佛所增進如是願行。以此善根，今于賢劫中得大功德處，今猶不堪成此大業。何以故？從昔以來無量惡龍及夜叉、羅剎、阿修羅、鳩槃茶、餓鬼、毗舍遮等出生世間，于諸眾生毒惡兇暴無信無悲，無慈愍心行於惡法，非時風雨旱潦災雹，寒熱不調種種返逆，自軍他軍怨憎斗諍，熱風暴起不顧來世。

「是諸眾生於彼過去諸佛之所加持作世水宅心陀羅尼，不生信樂。彼惡眾生不信樂故，于諸種子芽

【現代漢語翻譯】 現代漢語譯本 郁伽阇藍婆（Ugrajambha，一種夜叉的名字） 夜叉毗梨阇藍婆（Yaksa-virijambha，夜叉的一種） 那伽毗梨阇藍婆（Naga-virijambha，龍的一種） 優羅伽毗梨阇藍婆（Uragavirijambha，蛇的一種） 阿薩帝鼻梨阇藍婆（Asatibhirijambha，非真實者的一種） 阿輸婆比梨阇藍婆（Asubhabhirijambha，不凈者的一種） 摩嗟比梨阇藍婆（Macabirijambha，一種生物的名字） 曼廚迦比梨阇藍婆（Mandukabirijambha，蛙的一種） 佉目羅比梨阇藍婆（Khamurabirijambha，一種生物的名字） 崩起比梨阇藍婆（Bhangabirijambha，一種生物的名字） 阿摩比梨阇藍婆（Amabirijambha，一種生物的名字） 蘇脂目佉阇藍婆（Sucimukhajambha，鍼口者的一種） 婆摩啰婆摩啰阇藍婆（Bhamarabhamarajambha，一種生物的名字） 摩啰比阇迦茶缽多羅布疏波頗藍婆（Marabijakacapatraprasupaphalambha，一種生物的名字） 素叉犛牛婆索（Suksali-nivasa，一種生物的名字） 達摩耶若比利使致搔醯藍婆（Dharmayajnabhirisitisauhilambha，一種生物的名字） 伽苫步羅婆窮窮婆羅窮頻頭窮（Ghatambhuravakhumkhum-bharakhum-pindukhun，咒語） 婆羅阇比 娑婆呵（Bharajabi svaha，咒語） 『這是陀羅尼的語句，如果爲了他人或自己，稱念這些名號來誦持此陀羅尼，一切的怖畏、一切的災禍都將消滅。善男子！這叫做作世水宅心陀羅尼，你如果用這個心陀羅尼，就能成就許多眾生。』 『你這善男子！我過去在因陀羅幢相王佛（Indraketudhvaja-raja-buddha）那裡，受持了這個作世水宅心陀羅尼，在那位佛那裡做了種種供養，持戒、多聞、佈施、精勤。從那時以來，又在十千佛那裡增進這樣的願行。憑藉這些善根，現在在賢劫中得到大功德的地位，現在仍然不能成就這個大業。為什麼呢？從過去以來，無量的惡龍以及夜叉（Yaksa）、羅剎（Rakshasa）、阿修羅（Asura）、鳩槃茶（Kumbhanda）、餓鬼（Preta）、毗舍遮（Pisaca）等出生在世間，對於眾生毒惡兇暴，沒有信仰，沒有悲憫，沒有慈愛之心，行於惡法，非時風雨，旱澇災雹，寒熱不調，種種反常，自軍他軍，怨恨爭鬥，熱風暴起，不顧來世。 『這些眾生對於過去諸佛所加持的作世水宅心陀羅尼，不生信樂。這些惡眾生因為不信樂，對於各種種子、芽

【English Translation】 English version Ugrajambha (a kind of Yaksha) Yaksa-virijambha (a kind of Yaksha) Naga-virijambha (a kind of Naga) Uragavirijambha (a kind of serpent) Asatibhirijambha (a kind of unreal being) Asubhabhirijambha (a kind of impure being) Macabirijambha (a kind of creature) Mandukabirijambha (a kind of frog) Khamurabirijambha (a kind of creature) Bhangabirijambha (a kind of creature) Amabirijambha (a kind of creature) Sucimukhajambha (a kind of needle-mouthed being) Bhamarabhamarajambha (a kind of creature) Marabijakacapatraprasupaphalambha (a kind of creature) Suksali-nivasa (a kind of creature) Dharmayajnabhirisitisauhilambha (a kind of creature) Ghatambhuravakhumkhum-bharakhum-pindukhun (mantra) Bharajabi svaha (mantra) 'These are the phrases of the Dharani. If one recites this Dharani by uttering these names for the sake of others or oneself, all fears and all calamities will be eliminated. Good man! This is called the 'Making the World a Water Abode Mind Dharani'. If you use this Mind Dharani, you will be able to benefit many sentient beings.' 'Good man! In the past, I received this 'Making the World a Water Abode Mind Dharani' from the Buddha Indraketudhvaja-raja (King Banner of Indra). I made various offerings to that Buddha, observed the precepts, was learned, practiced generosity, and was diligent. Since then, I have furthered such vows and practices at ten thousand Buddhas. With these good roots, I have now attained a position of great merit in this Bhadrakalpa (Auspicious Aeon), yet I am still not capable of accomplishing this great task. Why is that? Since the past, countless evil dragons, as well as Yakshas, Rakshasas, Asuras, Kumbhandas, Pretas, Pisacas, and others have been born into the world. They are poisonous, evil, and violent towards sentient beings, lacking faith, compassion, and loving-kindness. They engage in evil practices, causing untimely winds and rain, droughts, floods, hail, imbalanced hot and cold weather, various kinds of reversals, conflicts between armies, hatred, and strife. Hot winds arise violently, and they do not care about the future life.' 'These sentient beings do not have faith in the 'Making the World a Water Abode Mind Dharani' that was blessed by the Buddhas of the past. Because these evil sentient beings do not have faith, they cause harm to various seeds and sprouts.'

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莖枝葉花果美味五穀藥草及諸資生，破滅毀壞奪其精氣。于諸地味放毒氣吹，以是毒氣令其地味雜毒澀惡，雜病無膩臭穢無味，令此大地作如是等，由是因緣眾生不樂。若依地味眾生食此種子、芽莖、枝葉、華果、諸味、五穀、藥草資身之具者，便生噁心剛獷毒惡。于諸眾生無悲愍心不顧後世，為諸病所逼身色粗惡，種種煩惱諸苦所害，具足惡見住邪歸依。於三寶所不生信樂尊重恭敬希有之心，乃至禽獸亦復執于種種惡見，迷失本道，諂曲無實但有口言。彼諸眾生於三寶中身口心意違失善法，破戒比丘不能禁攝。于彼持戒任放相應，辯才大德諸比丘所常生遠離不能親近，罵詈譭謗輕弄惱亂稱揚其過，遠離慚愧離十善道，心不愛樂一切善行，起遠離心。

「爾時眾生遠離福智，壽命短促趣向惡道，是故我今于彼眾生，不能令其豐足所須，亦復不能成熟眾生。汝於今者是大丈夫，于正法中而得自在智慧善巧。又汝已度一切三昧陀羅尼忍，善能觀察智慧彼岸，慈悲莊嚴通智彼岸汝悉已度。又汝于彼諸菩薩中為最勝幢，已能成就一切眾生，汝今為我應當於此四天下中起悲愍心自智觀察，云何能令此四天下諸惡毒龍、夜叉、羅剎、阿修羅、鳩槃茶、餓鬼、毗舍遮、迦吒富單那等，一切惡鬼皆悉降伏，風雨順時水旱調適，秋

【現代漢語翻譯】 現代漢語譯本 莖、枝、葉、花、果，美味的五穀和藥草，以及各種維持生命的資材，都被破壞、毀滅，奪走了它們的精華之氣。在各種地味中釋放毒氣，吹散開來，使得地味混雜著毒素，變得澀苦惡劣，混雜著疾病，沒有滋潤，臭穢無味，使這大地變成這樣。由於這樣的因緣，眾生不再感到快樂。如果眾生依賴地味，食用這些種子、芽、莖、枝、葉、花、果、各種味道、五穀、藥草等維持身體的資具，就會產生噁心、剛強、兇狠的毒惡之心。對於其他眾生沒有悲憫之心，不顧及來世，被各種疾病所困擾，身體顏色粗糙醜陋，被各種煩惱和痛苦所傷害，具備邪惡的見解，安住于邪道，歸依邪法。對於三寶（佛、法、僧）不生起信仰、喜悅、尊重、恭敬和稀有之心，甚至連禽獸也執著于各種邪惡的見解，迷失了本來的道路，諂媚虛偽，只有口頭上的言辭。那些眾生在三寶中，身、口、意都違背了善法，破戒的比丘不能自我約束。對於那些持戒的比丘，他們放任自己，與他們相應，對於那些有辯才、有大德的比丘，他們常常疏遠，不能親近，謾罵、誹謗、輕視、戲弄、惱亂，宣揚他們的過失，遠離慚愧，遠離十善道，心中不喜愛一切善行，生起遠離之心。 那時，眾生遠離福德和智慧，壽命短促，趨向惡道。因此，我現在對於那些眾生，不能使他們豐足所需，也不能使眾產生熟。你現在是大丈夫，在正法中獲得了自在和善巧的智慧。你已經度過了一切三昧（禪定）、陀羅尼（總持）、忍辱，善於觀察智慧的彼岸，以慈悲莊嚴通達智慧的彼岸，你都已經度過。而且，你在那些菩薩中是最殊勝的旗幟，已經能夠成就一切眾生。你現在應該爲了我，在這四天下中生起悲憫之心，用你的智慧觀察，如何能夠使這四天下的各種惡毒龍、夜叉（能啖鬼）、羅剎（惡鬼）、阿修羅（非天）、鳩槃茶（甕形鬼）、餓鬼、毗舍遮（啖精氣鬼）、迦吒富單那（臭餓鬼）等一切惡鬼都被降伏，風調雨順，水旱調和，秋季

【English Translation】 English version Stems, branches, leaves, flowers, fruits, delicious five grains and herbs, and all kinds of life-sustaining resources are broken, destroyed, and their essence is taken away. In various earth flavors, poisonous gas is released and blown away, causing the earth flavors to be mixed with toxins, becoming bitter and unpleasant, mixed with diseases, without moisture, smelly and tasteless, making this earth like this. Due to such causes, sentient beings no longer feel happy. If sentient beings rely on earth flavors, consuming these seeds, sprouts, stems, branches, leaves, flowers, fruits, various tastes, five grains, herbs, and other resources that sustain the body, they will generate evil minds, strong and fierce, and poisonous. They have no compassion for other sentient beings, do not care about the afterlife, are troubled by various diseases, their body color is rough and ugly, harmed by various afflictions and sufferings, possess evil views, dwell in evil paths, and take refuge in evil teachings. They do not generate faith, joy, respect, reverence, and a sense of rarity towards the Three Jewels (Buddha, Dharma, Sangha), and even birds and beasts cling to various evil views, lose their original path, are flattering and false, and only have words on their lips. Those sentient beings, in the Three Jewels, violate good dharma in body, speech, and mind. The monks who break the precepts cannot restrain themselves. They indulge themselves with those who keep the precepts, and they often stay away from those monks who are eloquent and virtuous, unable to get close to them, scolding, slandering, despising, teasing, disturbing, proclaiming their faults, staying away from shame, staying away from the ten good paths, not loving all good deeds in their hearts, and generating a mind of separation. At that time, sentient beings are far from blessings and wisdom, their lifespans are short, and they are heading towards evil paths. Therefore, I am now unable to make those sentient beings abundant in what they need, nor can I mature sentient beings. You are now a great man, having attained freedom and skillful wisdom in the right Dharma. You have already crossed all Samadhi (meditation), Dharani (total retention), and patience, are good at observing the other shore of wisdom, and have crossed the other shore of wisdom, adorned with compassion and penetrating wisdom. Moreover, among those Bodhisattvas, you are the most supreme banner, and you have already been able to accomplish all sentient beings. You should now, for my sake, generate compassion in these four continents, and observe with your wisdom how to subdue all the evil dragons, Yakshas (flesh-eating ghosts), Rakshasas (evil ghosts), Asuras (non-gods), Kumbhandas (pot-shaped ghosts), hungry ghosts, Pisachas (essence-eating ghosts), Kataputanas (stinky hungry ghosts), and all other evil ghosts in these four continents, so that the wind and rain are timely, water and drought are balanced, and the autumn

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實豐茂寒溫和平？以是因緣，令諸地味增長勢力氣味香美，食用無患增益念力，色貌充潤甚可愛樂，稱意之事皆出於世，依此大地諸眾生等，食用無過增長念力如上所說。」

爾時，地藏菩薩告功德天言：「清凈智！我今能令此佛剎土所有四大普遍無餘悉能令變為天飲食，使諸眾生於百千劫食不能盡。何以故？但此眾生薄福德故所不能食，於此勝報非其應器。

「清凈智！我又能令此娑婆佛剎變為天宮及天臥具，莊嚴衣服香華果樹，種種音聲眾妙伎樂，眾寶莊嚴悉能為作。此諸眾生遠離福德，又非其器不堪受用，唯除如來、應、正遍知，十住菩薩及住首楞嚴三昧得自在者，乃能受用。

「清凈智！又我能令一切眾生置第四禪，令無有餘，豈可不能降伏龍富單那等？又，我不應佛未聽許而現神變。譬如轉輪聖王主兵藏臣，不奉王教而發四兵無有是處。如是菩薩悉是佛子，從佛心生，從佛口生，從法化生，是故一切諸菩薩等，無有不請如來而現神變。

「清凈智！復有陀羅尼輪，名水風摩尼宮集一切咒術章句，建立一切三世諸佛三寶之性。清凈智！汝今可問如來水風摩尼宮大陀羅尼輪集一切咒術章句，若佛說者我亦隨喜。汝等若能受持此陀羅尼者，一切所愿皆悉滿足。」

爾時，大功德天

【現代漢語翻譯】 現代漢語譯本：是真實豐饒、寒冷溫暖都適中平和嗎？因為這樣的因緣，使得各地的地味增長，勢力、氣味都香美，食用后沒有疾病，能增長念力，容貌充盈潤澤，非常可愛，稱心如意的事情都會出現於世間。依靠這大地，所有眾生食用后，念力的增長不會超過上面所說的程度。 當時，地藏菩薩（Ksitigarbha Bodhisattva）告訴功德天（Sri-devi）說：『清凈智！我現在能讓這個佛剎土（Buddha-ksetra）所有四大（地、水、火、風）普遍無餘地全部變為天上的飲食，使所有眾生在百千劫中都吃不完。為什麼呢？只是因為這些眾生福德淺薄，所以不能食用，對於這種殊勝的果報，他們不是相應的器皿。』 『清凈智！我又能讓這個娑婆佛剎（Saha Buddha-ksetra）變為天宮和天上的臥具，莊嚴的衣服、香花、果樹，各種美妙的音聲、眾多的伎樂，以及各種珍寶的裝飾，我都能做到。這些眾生因為遠離福德，又不是相應的器皿，所以不能受用，只有如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），十住菩薩（Dasabhumi Bodhisattva）以及安住于首楞嚴三昧（Surangama Samadhi）得到自在的人，才能受用。』 『清凈智！我又能夠讓一切眾生安住于第四禪（Fourth Dhyana），沒有其餘的，難道不能降伏龍（Naga）、富單那（Putana）等嗎？而且，我不應該在佛沒有允許的情況下就顯現神通變化。譬如轉輪聖王（Cakravartin）掌管兵藏的大臣，不奉王命而擅自發兵，這是不可能的。同樣的，菩薩都是佛子，從佛心生，從佛口生，從法化生，所以一切菩薩，沒有不請求如來就顯現神通變化的。』 『清凈智！還有陀羅尼輪（Dharani-cakra），名為水風摩尼宮（Varuna-mani-bhavana）集一切咒術章句，建立一切三世諸佛（Tri-kala Buddhas）三寶（Buddha, Dharma, Sangha）的自性。清凈智！你現在可以問如來關於水風摩尼宮大陀羅尼輪集一切咒術章句，如果佛說的話，我也隨喜。你們如果能夠受持這個陀羅尼，一切所愿都能滿足。』 當時，大功德天（Mahasri-devi）

【English Translation】 English version: Are they truly abundant, and is the cold and warmth moderate and peaceful? Because of these conditions, the flavors of the earth in various places increase, their power and fragrance become exquisite, and when consumed, they are free from disease, increase mindfulness, and make appearances full and radiant, very pleasing. Desirable things appear in the world. Relying on this earth, all beings who consume it will not increase their mindfulness beyond what has been said above. At that time, Ksitigarbha Bodhisattva said to Sri-devi, 'Pure Wisdom! I can now make all the four great elements (earth, water, fire, and wind) of this Buddha-ksetra (Buddha-field) universally and completely transform into heavenly food, so that all beings will not be able to finish eating it even in hundreds of thousands of kalpas. Why is that? It is only because these beings have shallow merit and virtue, so they cannot eat it. They are not suitable vessels for such a superior reward.' 'Pure Wisdom! I can also transform this Saha Buddha-ksetra into heavenly palaces and heavenly beds, adorned with clothing, fragrant flowers, fruit trees, various wonderful sounds, numerous musical instruments, and decorations of various treasures. I can do all of this. These beings, because they are far from merit and virtue, and are not suitable vessels, cannot enjoy it. Only the Tathagata, Arhat, Samyaksambuddha, the Dasabhumi Bodhisattvas, and those who dwell in the Surangama Samadhi and have attained freedom can enjoy it.' 'Pure Wisdom! I can also place all beings in the Fourth Dhyana, without any remainder. How could I not subdue the Nagas, Putanas, and others? Moreover, I should not manifest supernatural transformations without the Buddha's permission. For example, if a minister in charge of the military treasury of a Cakravartin (Wheel-turning King) were to mobilize the four divisions of the army without the king's command, that would be impossible. Similarly, Bodhisattvas are all children of the Buddha, born from the Buddha's mind, born from the Buddha's mouth, and born from the Dharma. Therefore, all Bodhisattvas do not manifest supernatural transformations without requesting the Tathagata.' 'Pure Wisdom! There is also a Dharani-cakra (Dharani wheel) called Varuna-mani-bhavana (Water-Wind Jewel Palace), which gathers all the mantras and verses, establishing the nature of all the Tri-kala Buddhas (Buddhas of the three times) and the Three Jewels (Buddha, Dharma, Sangha). Pure Wisdom! You can now ask the Tathagata about the great Dharani-cakra of the Varuna-mani-bhavana, which gathers all the mantras and verses. If the Buddha speaks about it, I will also rejoice. If you can uphold this Dharani, all your wishes will be fulfilled.' At that time, Mahasri-devi

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女與大辯天女、大堅固天女、作光大天女、可喜天女、安隱天女、多摩羅堅固天女、明星主天女、奢摩天女、頗梨天女，如是等上首天女，八萬四千那由他天，百千眾前後圍繞，從座而起合掌向佛。時功德天女即于佛前而說偈言：

「能滅極惡濁煩惱，　　離垢無垢清凈行， 　我等渴仰陀羅尼，　　唯愿演說總持輪。 　牟尼說寂無穢濁，　　三寶熾然最勝句， 　令修羅等得凈心，　　增長地味無毒惡。 　能除寒熱暴風雨，　　愿說守護奪精氣， 　令食谷藥果味等，　　強記除患修善行。 　滅除毒害諸惡見，　　歸信最勝無上法， 　或奪精氣多煩惱，　　云何教化此眾生？ 　此諸天等於牟尼，　　希求最上甚深妙， 　顯示趣向菩提道，　　令諸眾生入大乘。 　大眾雲集果愿滿，　　十方菩薩贊佛德， 　云何降伏諸惡龍？　　雨澤調適苗稼茂。」

爾時，佛告功德天言：「清凈智！此大陀羅尼諸佛如來時乃說之，如來今于大眾會前而自要誓，此水風摩尼宮陀羅尼輪，一切十方三世諸佛之所加持，今當顯示。一切十方諸來菩薩得聞此者，彼諸菩薩能住十方無佛國土五濁世中，能顯示此水風摩尼宮陀羅尼輪，以此陀羅尼力故，其國所有非時風熱寒溫旱潦悉皆除滅。由此陀羅尼故，令彼毒惡無慈

【現代漢語翻譯】 現代漢語譯本 這時，與大辯天女（Sarasvati，智慧、藝術和音樂女神）、大堅固天女（Dhrti，堅韌女神）、作光大天女（Prabha，光輝女神）、可喜天女（Rati，愉悅女神）、安隱天女（Shanti，和平女神）、多摩羅堅固天女（Tamalika，堅固的女神）、明星主天女（Tara，星辰女神）、奢摩天女（Shama，平靜女神）、頗梨天女（Sphatika，水晶女神）等為首的八萬四千那由他（Nayuta，極大的數字單位）天女，以及成百上千的眷屬前後圍繞，從座位上起身，合掌向佛。當時，功德天女（Lakshmi，財富和繁榮女神）在佛前說了以下偈頌： 『能滅除極度惡劣的污濁煩惱，遠離垢染，行為清凈無垢，我們渴望聽聞陀羅尼（Dharani，總持咒語），只願您能演說總持之輪。牟尼（Muni，佛的稱號）所說的寂靜無穢，三寶（佛、法、僧）熾盛，是最殊勝的教誨，能使修羅（Asura，好戰的神）等眾生獲得清凈心，增長地味，消除毒害。能消除寒熱、暴風雨，愿您宣說守護精氣的法門，使食用穀物、藥物、果實等食物的人，記憶力增強，消除疾病，修行善行。滅除毒害和各種邪見，歸信最殊勝無上的佛法，如果有人被奪走精氣，多生煩惱，如何教化這些眾生呢？這些天女們在牟尼面前，希求最上甚深的妙法，顯示通往菩提（Bodhi，覺悟）的道路，使眾生進入大乘（Mahayana，大乘佛教）。大眾雲集，果愿圓滿，十方菩薩讚歎佛的功德，如何降伏各種惡龍？使雨水調和，莊稼茂盛。』 這時，佛告訴功德天女說：『清凈智慧者！這個大陀羅尼，諸佛如來在適當的時候才會宣說。如來現在在大眾面前發誓，這個水風摩尼宮陀羅尼輪，是十方三世諸佛所加持的，現在應當顯示。十方前來的菩薩如果聽到這個陀羅尼，這些菩薩就能住在十方沒有佛的國土，在五濁惡世中，顯示這個水風摩尼宮陀羅尼輪。因為這個陀羅尼的力量，那個國家所有不合時節的風、熱、寒、溫、旱、澇都會被消除。因為這個陀羅尼，能使那些有毒害、沒有慈悲心的人，

【English Translation】 English version Then, with Mahadevi (Great Goddess) Sarasvati (goddess of wisdom, arts, and music), Mahadevi Dhrti (goddess of fortitude), Mahadevi Prabha (goddess of light), Mahadevi Rati (goddess of pleasure), Mahadevi Shanti (goddess of peace), Mahadevi Tamalika (goddess of firmness), Mahadevi Tara (goddess of stars), Mahadevi Shama (goddess of tranquility), Mahadevi Sphatika (goddess of crystal), and other leading goddesses, eighty-four thousand nayutas (a large number unit) of goddesses, surrounded by hundreds and thousands of attendants, arose from their seats, joined their palms, and faced the Buddha. At that time, Mahadevi Lakshmi (goddess of wealth and prosperity) spoke the following verses before the Buddha: 'Able to extinguish the most evil and turbid afflictions, free from defilement, with pure and immaculate conduct, we yearn for the Dharani (a type of mantra), we only wish you would expound the wheel of total retention. The Muni (an epithet of the Buddha) speaks of tranquility without impurity, the Three Jewels (Buddha, Dharma, Sangha) are blazing, the most supreme teachings, enabling Asuras (warlike deities) and others to attain pure minds, increase the earth's essence, and eliminate poisons. Able to remove cold, heat, storms, and rain, we wish you would speak of the method to protect vital energy, so that those who consume grains, medicines, fruits, and other foods, may have enhanced memory, eliminate diseases, and cultivate virtuous conduct. Extinguish poisons and all evil views, return to faith in the most supreme and unsurpassed Dharma, if vital energy is taken away, and many afflictions arise, how can these beings be taught? These goddesses before the Muni, seek the most supreme and profound Dharma, reveal the path to Bodhi (enlightenment), and lead beings into the Mahayana (the Great Vehicle of Buddhism). The assembly gathers, wishes are fulfilled, Bodhisattvas of the ten directions praise the Buddha's virtues, how can the evil dragons be subdued? So that rain is timely and crops flourish.' Then, the Buddha said to Mahadevi Lakshmi, 'O Pure Wisdom! This great Dharani is spoken by the Buddhas and Tathagatas at the appropriate time. The Tathagata now makes a vow before the assembly, this Water-Wind Mani Palace Dharani Wheel is blessed by all the Buddhas of the ten directions and three times, and now it shall be revealed. If Bodhisattvas from the ten directions hear this, those Bodhisattvas can dwell in the lands without Buddhas in the ten directions, in the five turbid ages, and reveal this Water-Wind Mani Palace Dharani Wheel. Because of the power of this Dharani, all untimely winds, heat, cold, warmth, droughts, and floods in that country will be eliminated. Because of this Dharani, those who are poisonous and without compassion,

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愍眾生不顧來世，謂天、龍、夜叉、羅剎、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那、人、非人等，乃至禽獸得信樂心柔和軟善，念力善巧樂求正法，護持正法紹三寶種。

「以此陀羅尼力故，彼佛剎土所有眾生，增長壽命、增長身色、增長五穀、增長資生、增長安樂、增長無患、增長名譽、增長持戒、增長多聞、增長佈施、增長慈悲、增長智慧、增長方便、增長三昧、增長陀羅尼、增長地觀、增長樂出世、增長化眾生、增長入大乘、增長勝愿、增長地地轉入、增長觀察陰界入、增長慚愧、增長攝功德莊嚴佛土、增長六波羅蜜行、增長一切十方諸佛常所護念、增長值遇佛一切菩薩善友、增長遊戲神足、增長壞一切煩惱不令增長、增長神通度于彼岸，不令退減一切善法乃至無上涅槃。」

即說咒曰：

「多地他　蘇婆羅　婆羅底　那耶婆羅底　掣(平聲)沙吒婆羅底　阿那婆羅底　奢婆多喝啰婆羅底　奢啰拏婆羅底　鳩牟尼婆羅底　珊支啰婆羅　底掣(平聲)陀娑羅婆羅底　娑羅婆羅底　娑羅缽利訶利　娑羅婆羅多(上聲)缽利訶利　那耶缽利訶利　婢毗迦缽利訶利耶若缽利訶利蘇婆羅缽利訶利　頻頭缽利訶利　阇羅缽利訶利　憩多羅缽利訶利　特叉缽利訶

【現代漢語翻譯】 現代漢語譯本：憐憫眾生不顧來世，（此陀羅尼）使天（deva）、龍（nāga）、夜叉（yakṣa）、羅剎（rākṣasa）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、鳩槃茶（kumbhāṇḍa）、餓鬼（preta）、毗舍遮（piśāca）、富單那（pūtanā）、迦吒富單那（kaṭapūtanā）、人（manuṣya）、非人（amanuṣya）等，乃至禽獸都能生起信樂之心，變得柔和善良，念力善巧，樂於尋求正法，護持正法，延續三寶的種子。 『以此陀羅尼的力量，彼佛剎土的所有眾生，壽命增長、身色增長、五穀增長、資生物質增長、安樂增長、無患增長、名譽增長、持戒增長、多聞增長、佈施增長、慈悲增長、智慧增長、方便增長、三昧增長、陀羅尼增長、地觀增長、樂於出世增長、教化眾生增長、進入大乘增長、殊勝願力增長、地地轉入增長、觀察陰界入增長、慚愧增長、攝取功德莊嚴佛土增長、六波羅蜜行增長、一切十方諸佛常所護念增長、值遇佛和一切菩薩善友增長、遊戲神通增長、摧毀一切煩惱不令增長、增長神通到達彼岸，不令退減一切善法乃至無上涅槃。』 即說咒語曰： 『多地他，蘇婆羅，婆羅底，那耶婆羅底，掣沙吒婆羅底，阿那婆羅底，奢婆多喝啰婆羅底，奢啰拏婆羅底，鳩牟尼婆羅底，珊支啰婆羅底，掣陀娑羅婆羅底，娑羅婆羅底，娑羅缽利訶利，娑羅婆羅多缽利訶利，那耶缽利訶利，婢毗迦缽利訶利，耶若缽利訶利，蘇婆羅缽利訶利，頻頭缽利訶利，阇羅缽利訶利，憩多羅缽利訶利，特叉缽利訶』

【English Translation】 English version: Compassionate towards sentient beings, disregarding the next life, (this dharani) enables devas (gods), nāgas (dragons), yakṣas (nature spirits), rākṣasas (demons), asuras (titans), garuḍas (giant birds), kiṃnaras (celestial musicians), mahoragas (great serpents), kumbhāṇḍas (gourd-shaped demons), pretas (hungry ghosts), piśācas (flesh-eating demons), pūtanās (child-killing demons), kaṭapūtanās (another type of child-killing demon), humans (manuṣya), and non-humans (amanuṣya), even birds and beasts, to develop faith and joy, become gentle and kind, skillful in mindfulness, delight in seeking the true Dharma, uphold the true Dharma, and continue the lineage of the Three Jewels. 'By the power of this dharani, all sentient beings in that Buddha-land will increase in lifespan, increase in physical appearance, increase in grains, increase in resources, increase in happiness, increase in freedom from suffering, increase in reputation, increase in keeping precepts, increase in learning, increase in generosity, increase in compassion, increase in wisdom, increase in skillful means, increase in samadhi, increase in dharani, increase in contemplation of the earth, increase in the joy of renunciation, increase in the conversion of sentient beings, increase in entering the Mahayana, increase in supreme vows, increase in progressing through the stages, increase in observing the skandhas, realms, and entrances, increase in shame and remorse, increase in gathering merit to adorn the Buddha-land, increase in the practice of the six paramitas, increase in being constantly protected by all Buddhas of the ten directions, increase in encountering Buddhas and all Bodhisattva good friends, increase in the play of magical powers, increase in destroying all afflictions and preventing their growth, increase in magical powers to reach the other shore, and prevent the decline of all good dharmas, even up to unsurpassed Nirvana.' Then the mantra is spoken: 'Tadyatha, suvara, varati, nayavarati, chesata varati, anavarati, shavata haravarati, sharana varati, kumuni varati, sanjila vara, ti cheda sara varati, sara varati, sara parihari, sara varata parihari, naya parihari, bhivika parihari, yajya parihari, suvara parihari, bindu parihari, jala parihari, kitara parihari, tiksha parihari'

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利　珊尼摩缽利訶利　蘇婆婆缽提犁　劬摩耶婆　末陀索溪　阿那耶波盧誓　迷羅跋迷　阿羅那求師佉羅　毗阇鞞　那羅延拏婢諶林鞞　憂羅伽阿尼彌簁　宮阇啰婆胡迷　訶阇賃鞞羯摩毗羅犁舍羅摩拏婆離犁　佉曷羅伽奢迷阿斯那迷　阿耆尼缽底利　能求耽鼻犁　婆耶遮婆留尼揵咃賃鞞犁　釋迦啰是若移阿那鴟提帝利那耶娜尼利　帝利耶頭婆佛阿訶地子瑟癡帝　莎婆訶

「使此國天子及其眷屬悉皆吉祥莎婆呵

「那羅延拏　尼羅移莎婆呵　斫迦啰跋多迦羅迷　莎婆呵」

說此水風摩尼宮陀羅尼輪一切咒術章句時，一切佛剎所有大地六種震動。諸來大眾戰慄不安，心驚恐怖同聲唱言：「南無南無佛陀耶。」

爾時，佛告功德天言：「清凈智！汝以此水風摩尼宮陀羅尼輪力，能除一切斗諍，一切毒害夜叉羅剎修羅惡龍，乃至人非人等及諸禽獸，一切非時風熱寒冷災雹旱潦等過，悉皆消滅。

「清凈智！此陀羅尼能令五穀悉皆成好，令諸眾生增益壽命，增長果報，乃至增長一切善法，未入無上涅槃已來不令失壞。若聞此陀羅尼，受持讀誦如說行者，彼人必定趣于涅槃安住三界。」

爾時，地藏菩薩白佛言：「世尊！我亦欲說磨刀大陀羅尼，以此陀羅尼力，令一切眾果報所須及以地味悉

【現代漢語翻譯】 現代漢語譯本 利，珊尼摩缽利訶利，蘇婆婆缽提犁，劬摩耶婆，末陀索溪，阿那耶波盧誓，迷羅跋迷，阿羅那求師佉羅，毗阇鞞，那羅延拏（Vishnu的別名）婢諶林鞞，憂羅伽阿尼彌簁，宮阇啰婆胡迷，訶阇賃鞞羯摩毗羅犁舍羅摩拏婆離犁，佉曷羅伽奢迷阿斯那迷，阿耆尼缽底利，能求耽鼻犁，婆耶遮婆留尼揵咃賃鞞犁，釋迦啰是若移阿那鴟提帝利那耶娜尼利，帝利耶頭婆佛阿訶地子瑟癡帝，莎婆訶。

『愿此國天子及其眷屬都吉祥，莎婆訶。』

『那羅延拏（Vishnu的別名），尼羅移，莎婆訶。斫迦啰跋多迦羅迷，莎婆訶。』

當說此水風摩尼宮陀羅尼輪一切咒術章句時，一切佛剎所有大地都發生六種震動。所有來參加法會的大眾都戰慄不安，心驚膽戰，同聲唱言：『南無南無佛陀耶（皈依佛陀）。』

這時，佛告訴功德天說：『清凈智！你憑藉這水風摩尼宮陀羅尼輪的力量，能夠消除一切爭鬥，一切毒害，夜叉（Yaksha），羅剎（Rakshasa），修羅（Asura），惡龍，乃至人非人等以及各種禽獸，一切非時風熱寒冷，災雹旱澇等災禍，都能夠全部消滅。』

『清凈智！此陀羅尼能夠使五穀都生長良好，使一切眾生增加壽命，增長果報，乃至增長一切善法，在未進入無上涅槃之前不會使其失壞。如果有人聽聞此陀羅尼，受持讀誦，並按照所說的去做，這個人必定會趨向涅槃，安住於三界之中。』

這時，地藏菩薩（Ksitigarbha）對佛說：『世尊！我也想說磨刀大陀羅尼，憑藉此陀羅尼的力量，使一切眾生所需要的果報以及地味都能夠……』

【English Translation】 English version Li, Shan Ni Mo Bo Li He Li, Su Po Po Bo Ti Li, Qu Mo Ye Po, Mo Tuo Suo Xi, A Na Ye Bo Lu Shi, Mi Luo Ba Mi, A Luo Na Qiu Shi Qie Luo, Pi She Pi, Na Luo Yan Na (another name for Vishnu) Bi Chen Lin Pi, You Luo Qie A Ni Mi Shi, Gong Zhe Luo Po Hu Mi, He Zhe Lin Pi Jie Mo Pi Luo Li She Luo Mo Na Po Li Li, Qie He Luo Qie She Mi A Si Na Mi, A Qi Ni Bo Di Li, Neng Qiu Dan Bi Li, Po Ye Zhe Po Liu Ni Jian Tuo Lin Pi Li, Shi Jia Luo Shi Ruo Yi A Na Chi Ti Di Li Na Ye Na Ni Li, Di Li Ye Tou Po Fo A He Di Zi Se Chi Di, Suo Po He.

'May the emperor of this country and his family all be auspicious, svaha.'

'Narayana (another name for Vishnu), Ni Luo Yi, svaha. Chakara Ba Duo Jia Luo Mi, svaha.'

When this Water Wind Mani Palace Dharani Wheel, all the mantra verses, were spoken, all the lands in all the Buddha-lands shook in six ways. All the assembled masses trembled with unease, their hearts filled with fear, and they chanted in unison: 'Namo Namo Buddhaya (Homage to the Buddha).'

At that time, the Buddha said to the Merit Heaven: 'Pure Wisdom! With the power of this Water Wind Mani Palace Dharani Wheel, you can eliminate all conflicts, all poisons, Yakshas, Rakshasas, Asuras, evil dragons, and even non-humans and various birds and beasts, all untimely winds, heat, cold, disasters, hail, drought, floods, and other calamities, all can be completely eliminated.'

'Pure Wisdom! This Dharani can make the five grains grow well, increase the lifespan of all sentient beings, increase their karmic rewards, and even increase all good dharmas, and it will not allow them to be lost before entering the unsurpassed Nirvana. If someone hears this Dharani, upholds it, recites it, and acts according to what is said, that person will surely move towards Nirvana and dwell in the three realms.'

At that time, Ksitigarbha Bodhisattva said to the Buddha: 'World Honored One! I also wish to speak the Great Dharani of Sharpening the Blade, with the power of this Dharani, so that all the karmic rewards needed by all sentient beings and the essence of the earth can be...'

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無減損，無能毀奪地之精氣。又亦無能放毒氣者，亦復無能壞其美味，不能令其變為澀惡，亦復不能令其隱沒，亦復不能令此大地不生五穀芽莖枝葉華果藥草，亦復不能奪其精氣。

「又復不令有其毒氣，亦不幹枯，又不澀惡，不令不熟寒熱不傷，食用無障食已無毒。若食有毒能令食者腹痛吐下，身心逼惱支體攣縮，熱病顛狂心亂失念，迭相劫奪鬥諍，殺生偷盜乃至邪見。是諸眾生常與如上惡法相應，所謂若天、或龍、或夜叉、羅剎、阿修羅、迦樓羅、緊那羅、鳩槃茶、乾闥婆、餓鬼、毗舍遮、或富單那、或迦吒富單那、或人、或非人，于諸眾生不能惱害。

「多地他　那鼻　摩訶那鼻　初何啰那鞞　阿鼻具那鞞(去聲)僧輸沙拏那鞞　鼻何啰阇佉鞞阿婆啰牟尼　多嚧那胡嚧醯(呼計反)那他(上聲)缽帝　利阇婆徒迷　摩啰婆帝　帝弭羅缽帝　利蹇荼　涅利何隸　斫初婆嘶　佉拏(上聲)　毗迷踦(上聲)帝都裔　莎波呵　鴦求啰踦　莎波呵　布疏簸耶迷　莎波呵　頗羅賃鞞　莎波呵　薩智耶都裔　莎波呵　賒梨啰　那婆迦羅摩毗沙　莎波呵

「此陀羅尼句擁護此國主　莎波呵

「汝清凈智！此是磨刀大陀羅尼。汝以此磨刀大陀羅尼力，于諸眾生能作如上諸大業事、能為大藥。以是因緣故

【現代漢語翻譯】 現代漢語譯本 不會減少，也不能損毀大地的精氣。也沒有什麼能釋放毒氣，也不能破壞它的美味，不能讓它變得苦澀難吃，也不能讓它消失，也不能讓這大地不生長五穀的芽、莖、枝、葉、花、果、藥草，也不能奪走它的精氣。 也不會讓它有毒氣，也不會乾枯，也不會苦澀難吃，不會讓它不成熟，寒冷或炎熱不會傷害它，食用沒有障礙，食用后沒有毒害。如果食物有毒，能讓食用者腹痛嘔吐，身心煩惱，肢體痙攣，熱病發狂，心亂失念，互相搶奪爭鬥，殺生偷盜乃至邪見。這些眾生常常與如上的惡法相應，所謂的天、或龍（Naga，蛇神）、或夜叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、鳩槃茶（Kumbhanda，甕形鬼）、乾闥婆（Gandharva，香神）、餓鬼（Preta，飢餓鬼）、毗舍遮（Pisaca，食肉鬼）、或富單那（Putana，臭鬼）、或迦吒富單那（Kataputana，極臭鬼）、或人、或非人，都不能惱害眾生。 『多地他，那鼻，摩訶那鼻，初何啰那鞞，阿鼻具那鞞，僧輸沙拏那鞞，鼻何啰阇佉鞞，阿婆啰牟尼，多嚧那胡嚧醯，那他，缽帝，利阇婆徒迷，摩啰婆帝，帝弭羅缽帝，利蹇荼，涅利何隸，斫初婆嘶，佉拏，毗迷踦，帝都裔，莎波呵，鴦求啰踦，莎波呵，布疏簸耶迷，莎波呵，頗羅賃鞞，莎波呵，薩智耶都裔，莎波呵，賒梨啰，那婆迦羅摩毗沙，莎波呵』 『此陀羅尼句擁護此國主，莎波呵』 『你清凈的智慧啊！這是磨刀大陀羅尼。你憑藉這磨刀大陀羅尼的力量，對於眾生能做如上這些大的事業，能成為大藥。因為這個因緣的緣故』

【English Translation】 English version It does not diminish, nor can it destroy the essence of the earth. Nor can anything release poisonous gas, nor can it spoil its deliciousness, nor can it make it bitter and unpalatable, nor can it make it disappear, nor can it prevent this earth from producing sprouts, stems, branches, leaves, flowers, fruits, and medicinal herbs, nor can it take away its essence. Nor will it have poisonous gas, nor will it be dry, nor will it be bitter and unpalatable, nor will it be unripe, cold or heat will not harm it, eating it will have no obstacles, and eating it will have no poison. If the food is poisonous, it can cause the eater to have abdominal pain and vomiting, mental and physical distress, limb spasms, feverish madness, mental confusion and loss of memory, mutual robbery and fighting, killing and stealing, and even wrong views. These beings are often associated with the above evil dharmas, such as gods, or Nagas (serpent deities), or Yakshas (guardian spirits), Rakshasas (demons), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Kumbhandas (pot-shaped demons), Gandharvas (celestial musicians), Pretas (hungry ghosts), Pisacas (flesh-eating demons), or Putanas (foul-smelling demons), or Kataputanas (extremely foul-smelling demons), or humans, or non-humans, cannot harm sentient beings. 『Tadyatha, na bhi, maha na bhi, chu he ra na bhi, a bhi ju na bhi, sam shu sha na na bhi, bhi he ra ja kha bhi, a po ra mu ni, ta lu na hu lu hi, na tha, ba di, li she ba tu mi, mo la ba di, di mi la ba di, li jian tu, nie li he li, zhuo chu po si, kha na, pi mi yi, di du yi, so po he, ang qiu la yi, so po he, bu shu bo ye mi, so po he, po la lin bi, so po he, sa zhi ye du yi, so po he, she li la, na po jia la mo pi sha, so po he』 『This dharani phrase protects the ruler of this country, svaha』 『You, with pure wisdom! This is the great dharani for sharpening the knife. With the power of this great dharani for sharpening the knife, you can perform the above great deeds for sentient beings and become a great medicine. Because of this cause and condition』

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，汝今則能令諸眾生稟受汝化。」

於是一切諸來大眾，贊地藏菩薩言：「善哉，善哉！」

爾時，世尊亦贊地藏菩薩言：「善哉，善哉！善男子！汝今能為一切眾生如大妙藥。何以故？汝身即是微妙大藥，汝於此四天下一切眾生中眾生之藥，能滅一切眾生苦惱，能施一切眾生樂具，成就大悲。汝能顯示如是甚深磨刀大陀羅尼力故，令此眾生地味、精氣、種子、芽莖、枝葉、華果、諸味、五穀、藥草而不衰損，無毒增長，具足成就眾生食者，令彼眾生穢濁斗諍悉皆消滅堪修善行。此四天下非時風熱寒溫旱潦皆悉消除，日月星宿晝夜月半月盡時節年歲變怪，為滅此故說此磨刀大陀羅尼。以此陀羅尼力故，令我三寶種及以法眼得久住世，使此愚闇薄福我慢所壞者、不修善根惡剎利及諸宰相，於我如是百千萬億阿僧祇劫精勤苦行所集之法不滅不壞，比丘、比丘尼、優婆塞、優婆夷無有惱亂，以無惱故諸天不忿，天不忿故一切眾生悉皆獲得如上樂具。」

大集經卷第五十七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十八

高齊天竺三藏那連提耶舍譯

須彌藏分第十五陀羅尼品第四

爾時，世尊告功德天言：「清凈智！我于往昔與汝二人，于

【現代漢語翻譯】 現代漢語譯本：『你現在能夠使一切眾生接受你的教化。』 於是，所有前來集會的大眾都讚歎地藏菩薩說：『太好了，太好了！』 這時，世尊也讚歎地藏菩薩說：『太好了，太好了！善男子！你現在能為一切眾生如同大妙藥。為什麼呢？你的身體就是微妙的大藥，你對於這四天下（指須彌山四周的四大洲）一切眾生來說，是眾生之藥，能夠滅除一切眾生的苦惱，能夠給予一切眾生快樂的資具，成就大悲心。你能夠顯示如此甚深的磨刀大陀羅尼（一種咒語）的力量，因此，使這片土地的滋味、精氣、種子、芽莖、枝葉、花果、各種味道、五穀、藥草都不衰減損壞，沒有毒害地增長，完全成就供養眾生食用，使那些食用的人的污穢、濁氣、爭鬥都全部消滅，能夠修行善行。這四天下非時節的風、熱、寒、溫、乾旱、水澇都全部消除，日月星辰晝夜、月半、月盡的時節、年歲的變異怪象，爲了滅除這些災禍，所以宣說這個磨刀大陀羅尼。憑藉這個陀羅尼的力量，使我的三寶（佛、法、僧）的種子以及法眼（智慧之眼）得以長久住世，使那些愚昧、黑暗、福薄、我慢所敗壞的人，不修善根的惡剎利（國王）以及各位宰相，對於我這樣百千萬億阿僧祇劫（極長的時間單位）精勤苦行所積累的佛法不滅不壞，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）沒有惱亂，因為沒有惱亂，諸天不憤怒，天不憤怒，一切眾生都獲得如上的快樂資具。』 《大集經》卷第五十七 大正藏第 13 冊 No. 0397 《大方等大集經》 《大方等大集經》卷第五十八 高齊天竺三藏那連提耶舍譯 須彌藏分第十五 陀羅尼品第四 這時，世尊告訴功德天（掌管福德的天神）說：『清凈智！我過去與你二人，在

【English Translation】 English version: 'Now you are able to cause all sentient beings to receive your teachings.' Then, all the assembled multitude praised Ksitigarbha Bodhisattva, saying, 'Excellent, excellent!' At that time, the World Honored One also praised Ksitigarbha Bodhisattva, saying, 'Excellent, excellent! Good man! Now you are able to be like a great and wonderful medicine for all sentient beings. Why is that? Your body is itself a subtle and great medicine. For all sentient beings in these four continents (referring to the four continents around Mount Sumeru), you are the medicine for sentient beings, able to extinguish all the sufferings of sentient beings, able to bestow upon all sentient beings the means of happiness, and accomplish great compassion. You are able to manifest the power of such a profound Sharpening Knife Great Dharani (a type of mantra), therefore, causing the flavor, essence, seeds, sprouts, stems, branches, leaves, flowers, fruits, various tastes, five grains, and medicinal herbs of this land not to diminish or be damaged, but to grow without poison, fully accomplishing the provision for sentient beings to eat, causing the filth, turbidity, and conflicts of those who eat them to be completely eliminated, and enabling them to cultivate good deeds. The untimely winds, heat, cold, warmth, droughts, and floods of these four continents are all eliminated. The anomalies of the sun, moon, and stars, day and night, the waxing and waning of the moon, the seasons of the year, and the changes of the years are all eliminated. To eliminate these disasters, this Sharpening Knife Great Dharani is spoken. By the power of this Dharani, may the seeds of my Three Jewels (Buddha, Dharma, Sangha) and the Dharma Eye (eye of wisdom) abide in the world for a long time, and may those who are foolish, ignorant, lacking in merit, and destroyed by arrogance, the evil Kshatriyas (kings) who do not cultivate good roots, and all the ministers, not destroy or damage the Dharma that I have accumulated through diligent and arduous practice for hundreds of millions of asamkhya kalpas (extremely long units of time). May the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) not be disturbed. Because there is no disturbance, the devas (gods) are not angered. Because the devas are not angered, all sentient beings obtain the above-mentioned means of happiness.' The Great Collection Sutra, Scroll 57 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Collection Sutra The Great Vaipulya Collection Sutra, Scroll 58 Translated by Narendrayasas, Tripitaka Master of Tianzhu (India) of the Gao Qi Dynasty Chapter 15, Sumeru Treasury Division, Fourth Dharani Chapter At that time, the World Honored One said to the Goddess of Merit (a deity in charge of blessings), 'Pure Wisdom! In the past, you and I, in'

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因陀羅幢相王佛所同發誓愿，我今與汝得愿滿足，我今已得阿耨多羅三藐三菩提，汝亦住于功德之處。」

功德天言：「如是，如是。大德婆伽婆！如是，如是。大德修伽陀！我與世尊所愿已滿，我與世尊善欲已滿，我共世尊昔于因陀羅幢相王佛所同發誓愿，今愿悉滿心意滿足，是故如來出現於世，我今得住功德之處。我今雖復得功德處，猶故未能滿昔本願成熟眾生。何以故？此處多有象龍、馬龍、蛇龍、魚龍、蝦蟆龍。彼於此界諸眾生中起于惡行，雖說甚深作光陀羅尼，猶故未制此諸惡龍。彼龍常起非時寒熱、惡云、暴雨、旱潦不調，傷害眾生及以五穀芽莖枝葉華果藥草。

「大德世尊！今此世界四天下中，諸龍、大龍及龍眷屬、男龍、女龍、龍男、龍女，所有龍趣生者，彼一切皆已來集。又十方世界一切佛剎，諸大菩薩摩訶薩皆來集會，及一切天、夜叉、羅剎、乾闥婆、緊那羅、鳩槃荼、餓鬼、毗舍遮、富單那、迦吒富單那，等一切來集。又復，世尊聲聞弟子、人、非人等，亦悉來集在大集會，為聽法故住于佛前，一切眾生依四食活。

「大德婆伽婆！今正是時，唯愿除此諸惡毒龍災害方便、于如來所無有信心，其心常與惡法相應，惱亂眾生損壞眾生，資生之具毒惡粗獷，于諸眾生無悲愍心不

【現代漢語翻譯】 現代漢語譯本：'我們曾在因陀羅幢相王佛（Indra-dhvaja-ketu-raja Buddha）前共同發誓，如今我與你都已願望滿足。我已證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），你也安住于功德之處。' 功德天（Lakshmi）說：'是的，是的。大德婆伽婆（Bhagavan，世尊）！是的，是的。大德修伽陀（Sugata，善逝）！我與世尊的願望已經實現，我與世尊的善愿已經圓滿。我與世尊過去在因陀羅幢相王佛前共同發誓，如今所有願望都已實現，心意滿足。因此，如來（Tathagata）才出現於世，我如今才能安住于功德之處。我雖然已經得到功德之處，但仍然未能完成我過去的本願，成熟眾生。為什麼呢？因為這裡有很多象龍、馬龍、蛇龍、魚龍、蝦蟆龍。它們在這個世界上的眾生中作惡，即使宣說甚深的光陀羅尼（prabha-dharani），仍然無法制服這些惡龍。這些龍經常引起非時寒冷、炎熱、惡云、暴雨、旱澇不調，傷害眾生以及五穀的芽莖枝葉花果藥草。' '大德世尊！現在這個世界的四天下（catuh-dvipa）中，所有的龍、大龍以及龍的眷屬、男龍、女龍、龍男、龍女，所有龍趣的眾生，他們都已來到這裡聚集。還有十方世界一切佛剎（Buddha-ksetra）的諸大菩薩摩訶薩（Mahasattva）都已來到這裡，以及一切天、夜叉（Yaksa）、羅剎（Rakshasa）、乾闥婆（Gandharva）、緊那羅（Kinnara）、鳩槃荼（Kumbhanda）、餓鬼（Preta）、毗舍遮（Pisaca）、富單那（Putana）、迦吒富單那（Kataputana）等一切都已來到這裡聚集。此外，世尊的聲聞弟子、人、非人等，也都來到這裡聚集在大眾中，爲了聽法而住在佛前。一切眾生都依靠四食而活。' '大德婆伽婆！現在正是時候，希望您能消除這些惡毒龍的災害，它們對如來沒有信心，它們的心總是與惡法相應，惱亂眾生，損害眾生，它們的資生之具毒惡粗獷，對眾生沒有悲憫之心，不'

【English Translation】 English version: 'We made a vow together before Indra-dhvaja-ketu-raja Buddha, and now both you and I have fulfilled our vows. I have attained Anuttara-samyak-sambodhi, and you also dwell in a place of merit.' The goddess of merit, Lakshmi, said, 'So it is, so it is. Great Bhagavan! So it is, so it is. Great Sugata! My vows with the World Honored One have been fulfilled, my good desires with the World Honored One have been completed. I and the World Honored One made a vow together in the past before Indra-dhvaja-ketu-raja Buddha, and now all vows have been fulfilled, and my mind is satisfied. Therefore, the Tathagata appears in the world, and I can now dwell in a place of merit. Although I have obtained a place of merit, I have still not been able to fulfill my original vow to mature sentient beings. Why is that? Because there are many elephant dragons, horse dragons, snake dragons, fish dragons, and toad dragons here. They commit evil deeds among the sentient beings in this world. Even if the profound prabha-dharani is proclaimed, these evil dragons cannot be subdued. These dragons often cause untimely cold and heat, evil clouds, heavy rain, and droughts, harming sentient beings and the sprouts, stems, branches, leaves, flowers, fruits, and medicinal herbs of the five grains.' 'Great World Honored One! Now, in the four continents of this world, all dragons, great dragons, and dragon retinues, male dragons, female dragons, dragon males, and dragon females, all beings born in the dragon realm, have all come and gathered here. Also, all the great Bodhisattva Mahasattvas from all the Buddha-ksetras in the ten directions have come here, as well as all the devas, Yakshas, Rakshasas, Gandharvas, Kinnaras, Kumbhandas, Pretas, Pisacas, Putanas, Kataputanas, and all others have come and gathered here. Furthermore, the World Honored One's Sravaka disciples, humans, non-humans, etc., have also come and gathered in the assembly, dwelling before the Buddha to listen to the Dharma. All sentient beings live by relying on the four kinds of food.' 'Great Bhagavan! Now is the time, may you eliminate the calamities of these evil and poisonous dragons, who have no faith in the Tathagata, whose minds are always in accordance with evil dharmas, who disturb sentient beings, harm sentient beings, whose means of sustenance are poisonous, evil, and coarse, who have no compassion for sentient beings, and do not'

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見後世，莫令於我所化眾生為作障難。是故，世尊！于彼眾生應起大悲滅彼諸惡。」

爾時，世尊告須彌藏龍仙菩薩摩訶薩言：「善男子！汝于往昔然燈佛所，為化諸龍發大勇猛弘誓大愿。汝須彌藏！有四生龍、大龍毒惡，過去未來現在所有氣毒龍、見毒龍，觸毒、嚙毒、貪毒、瞋毒、癡毒龍等。此諸惡龍，今當云何如法除彼所有惡業，令諸眾生所有種種資生之具無所損減，於三寶中信樂愛敬，深信後世離於惡業？」

爾時，須彌藏龍仙菩薩摩訶薩白佛言：「世尊！我當入彼毒龍宮中結加趺坐入龍頻申三昧，以此三昧力故，令彼惡龍貪瞋傲慢皆悉消滅，柔和調伏其心寂靜深信後世，於一切眾生所慈悲憐愍起救濟心，令彼毒龍心生敬信，亦不惱亂一切眾生，安置救濟眾生心地。又世間所有風雨旱潦，有云大云寒熱所害，彼諸眾生當稱我名合十指掌作如是言：『大慈悲者！念我、念我。能化伏龍鬚彌藏菩薩，種種方便、智慧、勇猛、修行無上菩提道者，唯愿救我除滅我苦。』」

作是言已，即說咒曰：

「多地耶他　薩耽婆步阇　毗梨荼步阇　輸拒盧梨荼步阇　迷盧阇婆　伽除婆步阇炎(于劍反)炎阿泥婆步阇　蘇摩羅阿跋多步阇債菩步阇　莎波呵

「此陀羅尼咒句擁護某甲　莎波呵

【現代漢語翻譯】 現代漢語譯本：『看到後世，不要讓我所教化的眾生遭受障礙。因此，世尊！您應當對那些眾生生起大悲心，滅除他們的一切惡業。』 當時，世尊告訴須彌藏龍仙菩薩摩訶薩（Sumera-garbha-naga-devaputra-bodhisattva-mahasattva，須彌山寶藏龍仙菩薩，菩薩中的大菩薩）說：『善男子！你過去在燃燈佛（Dipamkara，過去佛之一）那裡，爲了教化諸龍而發起了大勇猛的弘誓大愿。你，須彌藏！有胎生、卵生、濕生、化生四種龍，有大龍毒性兇惡，過去、未來、現在所有氣毒龍、見毒龍、觸毒龍、嚙毒龍、貪毒龍、瞋毒龍、癡毒龍等。這些惡龍，現在應當如何依法去除它們的所有惡業，使一切眾生的各種生活所需不受損害，對三寶（佛、法、僧）產生信樂愛敬，深信後世，遠離惡業呢？』 當時，須彌藏龍仙菩薩摩訶薩對佛說：『世尊！我應當進入那些毒龍的宮殿中，結跏趺坐，入龍頻申三昧（Naga-praspandita-samadhi，龍奮迅三昧）。憑藉這種三昧的力量，使那些惡龍的貪婪、嗔恨、傲慢都消滅，使它們的心變得柔和調順，寂靜下來，深信後世，對一切眾生生起慈悲憐憫的救濟之心，使那些毒龍心生敬信，也不再惱亂一切眾生，安置救濟眾生的心。此外，世間所有風雨、旱澇，以及云、大云、寒冷、炎熱所造成的災害，那些眾生應當稱念我的名字，合起十指，這樣說：『大慈悲者！憶念我，憶念我。能夠降伏龍的須彌藏菩薩，以種種方便、智慧、勇猛修行無上菩提道的人，唯愿救我，除滅我的痛苦。』 說完這些話后，就說了咒語： 『多地耶他，薩耽婆步阇，毗梨荼步阇，輸拒盧梨荼步阇，迷盧阇婆，伽除婆步阇炎炎阿泥婆步阇，蘇摩羅阿跋多步阇債菩步阇，莎波呵。 『此陀羅尼咒句擁護某甲，莎波呵。』

【English Translation】 English version: 'Seeing the future, do not let the beings I have converted encounter obstacles. Therefore, World Honored One! You should arouse great compassion for those beings and extinguish all their evil deeds.' At that time, the World Honored One said to Sumera-garbha-naga-devaputra-bodhisattva-mahasattva (Bodhisattva Great Being, the Dragon Immortal Bodhisattva of Mount Sumeru's Treasury): 'Good man! In the past, at the place of Dipamkara Buddha (one of the past Buddhas), you made great vows of courage and vigor to convert the dragons. You, Sumera-garbha! There are four types of dragons: born from wombs, born from eggs, born from moisture, and born by transformation. There are great dragons with fierce poison, and all dragons of the past, future, and present that have poisonous breath, poisonous sight, poisonous touch, poisonous bites, poisonous greed, poisonous anger, and poisonous ignorance. How should these evil dragons now, according to the Dharma, remove all their evil karma, so that all beings' various necessities of life are not diminished, so that they have faith, joy, love, and respect for the Three Jewels (Buddha, Dharma, Sangha), deeply believe in the afterlife, and stay away from evil karma?' At that time, Sumera-garbha-naga-devaputra-bodhisattva-mahasattva said to the Buddha: 'World Honored One! I should enter the palaces of those poisonous dragons, sit in the lotus position, and enter the Naga-praspandita-samadhi (Dragon's Swift Samadhi). By the power of this samadhi, I will cause the greed, hatred, and arrogance of those evil dragons to be extinguished, their minds to become gentle and subdued, to become peaceful, to deeply believe in the afterlife, to arouse a compassionate heart of salvation for all beings, to cause those poisonous dragons to have faith and respect, and not to disturb all beings, and to establish a mind of saving beings. Furthermore, for all the wind, rain, droughts, floods, clouds, great clouds, cold, and heat that cause harm in the world, those beings should call my name, put their ten fingers together, and say: 'Great compassionate one! Remember me, remember me. Sumera-garbha Bodhisattva, who can subdue dragons, who uses various skillful means, wisdom, and courage to cultivate the unsurpassed path of Bodhi, I only wish that you would save me and extinguish my suffering.' After saying these words, he then spoke the mantra: 'Tadyatha, satambha bhudja, virida bhudja, shukuru virida bhudja, meru jaba, gachaba bhudja yam yam aniba bhudja, sumara abarta bhudja, chaipu bhudja, svaha.' 'This dharani mantra protects so-and-so, svaha.'

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「大德婆伽婆！若有眾生為諸毒龍之所惱亂，當稱我名並誦此陀羅尼，能滅此龍貪瞋慢妒毒惡之心。我以清凈天耳過於人耳而得聞之，我得聞已，若四生龍、大龍、龍父、龍母、龍男、龍女及龍眷屬，不能令彼生敬信心，猶作如是非時風雨、寒熱、旱潦、災云惡等。若不滅者，又我不與一切眾生安樂因緣滿其愿者，我便欺誑一切十方三世諸佛，亦莫令我得成阿耨多羅三藐三菩提。

「如是。大德婆伽婆！我於過去然燈佛所，于佛眷屬大眾之前，發於如是堅固大愿。從是以來常善安住教化眾生。又從是來，復于億那由他百千佛所諸佛現在眷屬前，亦作如是堅固大愿。我常安住大精進力，教化眾生策勤不惓，如我今者於世尊前堅固精進等無有異，為欲降化諸惡龍故。

「世尊！我念過去阿僧祇劫已來，未曾憶念於一念頃舍于堅固勇猛精進心，常安住堅固精進教化眾生，乃至今日亦復教化一切眾生。此諸龍王，于大乘法精進修行，謂此善住龍王為一切象龍主，此難陀龍王、婆難陀龍王為一切蛇龍主，此阿耨達龍王為一切馬龍主，此婆樓那龍王為一切魚龍主，此摩那蘇婆帝龍王為一切蝦蟆龍主。如是等諸大龍王，能與眾生作諸衰惱，自余諸龍自力不堪作上衰患。此五大龍王安住大乘有大威德，是大龍王各各佛

【現代漢語翻譯】 現代漢語譯本： 『大德婆伽婆（Bhagavat，世尊）！如果眾生被各種毒龍所困擾，只要稱念我的名字並誦持此陀羅尼（dharani，咒語），就能消除這些龍的貪婪、嗔恨、傲慢、嫉妒和惡毒之心。我以清凈的天耳，超越人類的耳朵而聽到這一切。我聽到之後，如果四生龍（卵生、胎生、濕生、化生）、大龍、龍父、龍母、龍男、龍女以及龍的眷屬，不能因此對我生起敬信之心，仍然製造不合時節的風雨、寒熱、旱澇、災云等惡事，如果不能消除這些災害，又或者我不能給予一切眾生安樂的因緣，滿足他們的願望，那我就是欺騙了十方三世一切諸佛，也別讓我成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 『是的，大德婆伽婆！我過去在燃燈佛（Dipamkara Buddha）那裡，在佛的眷屬大眾面前，發下瞭如此堅固的大愿。從那時以來，我一直安住于教化眾生。而且從那時起，我又在億那由他（nayuta，數量單位）百千佛所，在諸佛現在的眷屬面前，也發下瞭如此堅固的大愿。我常安住于大精進力，教化眾生，勤勉不懈，就像我現在在世尊面前一樣，堅固精進，沒有絲毫差異，都是爲了降伏教化那些惡龍。』 『世尊！我憶念過去阿僧祇劫（asamkhya kalpa，無數大劫）以來，從未曾在一念之間捨棄堅固勇猛的精進心，常安住于堅固精進，教化眾生，乃至今日仍然教化一切眾生。這些龍王，在大乘佛法中精進修行，其中善住龍王是一切象龍之主，難陀龍王（Nanda）和婆難陀龍王（Upananda）是一切蛇龍之主，阿耨達龍王（Anavatapta）是一切馬龍之主，婆樓那龍王（Varuna）是一切魚龍之主，摩那蘇婆帝龍王（Manasvin）是一切蝦蟆龍之主。像這些大龍王，能夠給眾生帶來各種衰敗和惱害，其餘的龍自身力量不足以製造這些災禍。這五大龍王安住于大乘佛法，具有大威德，這些大龍王各自在佛

【English Translation】 English version: 'O great virtuous Bhagavat (Bhagavat, the Blessed One)! If there are sentient beings troubled by various poisonous dragons, by reciting my name and chanting this dharani (dharani, a sacred chant), the greed, hatred, arrogance, jealousy, and malice of these dragons can be extinguished. With my pure heavenly ear, surpassing human ears, I have heard this. Having heard this, if the four types of dragons (born from eggs, wombs, moisture, and transformation), great dragons, dragon fathers, dragon mothers, dragon sons, dragon daughters, and dragon retinues, cannot generate respect and faith in me, and still cause untimely winds and rains, heat and cold, droughts and floods, ominous clouds, and other evils, if these disasters cannot be eliminated, or if I cannot provide all sentient beings with the causes for happiness and fulfill their wishes, then I would be deceiving all the Buddhas of the ten directions and three times, and may I not attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' 'Yes, O great virtuous Bhagavat! In the past, at the place of Dipamkara Buddha (Dipamkara Buddha), in front of the Buddha's retinue, I made such a firm great vow. Since then, I have always dwelt in teaching sentient beings. Moreover, since then, I have also made such a firm great vow in front of the retinues of the Buddhas in billions of nayutas (nayuta, a unit of number) of Buddha-lands. I always dwell in great diligence, teaching sentient beings, diligently and tirelessly, just as I am now in front of the World Honored One, firm and diligent, without any difference, all for the purpose of subduing and teaching those evil dragons.' 'World Honored One! I remember that since countless asamkhya kalpas (asamkhya kalpa, countless great eons) in the past, I have never for a single moment abandoned my firm and courageous diligence, always dwelling in firm diligence, teaching sentient beings, and even today I am still teaching all sentient beings. These dragon kings, diligently practice in the Mahayana Dharma, among them, the Good Dwelling Dragon King is the lord of all elephant dragons, the Nanda Dragon King (Nanda) and Upananda Dragon King (Upananda) are the lords of all snake dragons, the Anavatapta Dragon King (Anavatapta) is the lord of all horse dragons, the Varuna Dragon King (Varuna) is the lord of all fish dragons, and the Manasvin Dragon King (Manasvin) is the lord of all toad dragons. These great dragon kings are able to bring various declines and troubles to sentient beings, while the other dragons do not have the power to create such disasters. These five great dragon kings dwell in the Mahayana Dharma, possessing great power and virtue, and each of these great dragon kings is in the presence of the Buddha.'

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前約率眷屬，不令起作如上災禍，于佛法燈三寶種姓，久住於世不令速滅。」

爾時，一切諸來大眾，同聲贊須彌藏龍仙菩薩摩訶薩言：「善哉，善哉！」

爾時，善住龍王從座而起偏袒右肩，合掌向佛，而作是言：「大德婆伽婆！依屬於我諸龍大龍，所謂胎生、卵生、濕生、化生，隨佛弟子聲聞菩薩徒眾眷屬，所住國土慈心相向，無怨害心、住安等心。又彼國土得為王者，于佛法中得凈信心擁護佛法，不恃傲貴自在而生憍慢毀壞佛法，亦不惱亂比丘、比丘尼、優婆塞、優婆夷，所有依佛出家若器非器，剃除鬚髮服持袈裟，至於彼人信心護持。其國土中或餘眾生於佛法中起怨刺者，國王應當如法遮約。又其國中先王敬信，曾施沙門及婆羅門田宅封邑，令其受用更不追奪。若有輔相明智大臣，和合一心共治國事，得財堅固常舒施手，是剎利王善護國土，一切國中所有斗諍穢濁如前所說，我等諸王各各自敕己之眷屬不起災變。

「何故我今作如是敕？此袈裟染衣一切過去諸佛常所加持。又此袈裟則為一切諸菩薩種，則是趣向涅槃正路，則是剛刀能斷煩惱，則是涅槃種子，則是失道者燈明，亦是除病者藥。如大猛風吹無明云，則是欲行惡道者杖，則是吐藥能吐煩惱毒，則是金剛壞修羅冤，則是一切善法寶

【現代漢語翻譯】 先前約定率領眷屬，不讓他們引發如上的災禍，使佛法之燈、三寶的種姓，長久住世而不快速滅亡。

當時，一切前來的大眾，同聲讚歎須彌藏龍仙菩薩摩訶薩（Sumera-garbha-naga-devaputra-bodhisattva-mahasattva，須彌山藏龍仙菩薩摩訶薩）說：『善哉，善哉！』

當時，善住龍王（Supratisthita-naga-raja，善住龍王）從座位上站起來，袒露右肩，合掌向佛，說道：『大德婆伽婆（Bhagavat，世尊）！依屬於我的諸龍大龍，無論是胎生、卵生、濕生、化生，都隨順佛的弟子聲聞菩薩徒眾眷屬，所居住的國土，慈心相待，沒有怨恨傷害之心，安住于平等之心。而且那個國土的國王，在佛法中得到清凈的信心，擁護佛法，不仗恃傲慢尊貴而生驕慢，毀壞佛法，也不惱亂比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），所有依佛出家的人，不論是堪能的還是不具足的，剃除鬚髮，身披袈裟，都對他們以信心護持。如果那個國土中或其他眾生對佛法生起怨恨，國王應當依法制止。而且那個國家中，先王所敬信的，曾經施給沙門（sramana，出家修行人）和婆羅門（brahmana，婆羅門教修行人）的田宅封邑，讓他們受用，不再追奪。如果有輔佐的明智大臣，和合一心共同治理國家，得到財富，常常樂於佈施，這樣的剎利王（ksatriya，統治階級）才能善於守護國土。一切國土中所有爭鬥污穢的事情，如前面所說，我們這些龍王各自敕令自己的眷屬，不引發災變。

『為什麼我今天要做這樣的敕令呢？這袈裟染衣，一切過去諸佛常常加持。而且這袈裟是所有菩薩的種子，是趣向涅槃的正路，是剛刀能斷煩惱，是涅槃的種子，是迷失道路者的燈明，也是除去疾病的良藥。如同大風吹散無明之云，是想要走惡道者的枴杖，是吐藥能吐出煩惱毒，是金剛能摧毀修羅的冤仇，是一切善法的寶藏。』

【English Translation】 Previously agreed to lead their families, not to cause such disasters, so that the lamp of the Buddha's Dharma and the lineage of the Three Jewels may dwell in the world for a long time and not perish quickly.

At that time, all the assembled multitude praised in one voice the Bodhisattva Mahasattva Sumera-garbha-naga-devaputra (Sumera-garbha-naga-devaputra-bodhisattva-mahasattva) saying, 'Excellent, excellent!'

At that time, the Naga King Supratisthita (Supratisthita-naga-raja) rose from his seat, bared his right shoulder, and with his palms joined, addressed the Buddha, saying, 'O Bhagavat (Bhagavat)! The Nagas and great Nagas who belong to me, whether born from the womb, from eggs, from moisture, or by transformation, all follow the disciples of the Buddha, the Sravakas, the Bodhisattvas, and their families. In the countries where they dwell, they treat each other with loving-kindness, without resentment or harm, and abide in equanimity. Moreover, the king of that country, having obtained pure faith in the Buddha's Dharma, protects the Dharma, does not rely on arrogance and pride to become haughty and destroy the Dharma, nor does he trouble the Bhiksus (bhiksu), Bhiksunis (bhiksuni), Upasakas (upasaka), or Upasikas (upasika). All those who have left home in reliance on the Buddha, whether they are capable or not, having shaved their heads and beards and wearing the Kasaya robe, are protected by their faith. If in that country or among other beings there are those who harbor resentment towards the Buddha's Dharma, the king should lawfully restrain them. Furthermore, in that country, the former kings who had faith, having given fields and estates to the Sramanas (sramana) and Brahmanas (brahmana) for their use, should not take them back. If there are wise ministers who assist the king, united in mind and governing the country together, obtaining wealth and always being generous in giving, such a Ksatriya (ksatriya) king is able to protect the country well. All the disputes and impurities in all countries, as mentioned before, we, the Naga Kings, each command our own families not to cause disasters.

'Why do I make such a command today? This Kasaya robe, dyed, is always blessed by all the Buddhas of the past. Moreover, this Kasaya is the seed of all Bodhisattvas, it is the right path to Nirvana, it is a sharp knife that can cut off afflictions, it is the seed of Nirvana, it is the lamp for those who have lost their way, and it is the medicine for those who are sick. Like a great wind blowing away the clouds of ignorance, it is the staff for those who want to walk the evil path, it is the emetic that can expel the poison of afflictions, it is the Vajra that can destroy the enmity of the Asuras, and it is the treasure of all good dharmas.'

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藏。

「如清凈水能洗罪染，觀諸惡法猶如明鏡，能攝亂心猶如羅網，能容禪定猶如寶篋。猶如大地能生諸波羅蜜，應當頂戴如髻明珠。能容忍辱猶如屋宅，則是凈器容十地行。障諸外道猶如城郭，則是良醫治煩惱病。于諸學者如須彌山，除煩惱蒸猶如明月，除邪見闇猶如凈日，為智慧藏猶如大海。于菩提分法猶如華鬘，於一切智智猶如賢瓶，一切佛護猶如意珠。又此袈裟一切諸佛之所加護，于諸眾生雨法雨故。

「是故，婆伽婆！若惡剎利王破壞佛法，惱亂比丘、比丘尼乃至器非器依佛出家者，若治罰其身，或稅其物乃至斷命。是故其國中，有敬信佛、天、夜叉、羅剎、阿修羅、鳩槃荼、餓鬼等有大威德，于彼一切剎利王所起瞋恚心，令彼國土斗諍、饑儉、疫病、刀兵競起、非時風雨、旱潦、寒熱，損傷五穀、種子、芽莖、枝葉、華果、藥味。此非龍過，是諸龍等實自無辜橫得惡名。

「大德婆伽婆！譬如婆羅門自食蒜已與寶女通，不言己臭，妄怨寶女言：『汝臭穢。』世尊！是剎利惡王亦復如是，舍剎利法行首陀行，以是因緣，彼護國土威德諸天乃至薜荔等，心生瞋忿破壞國土，國王、臣民不審已過，妄與諸龍、大龍而作惡名。」

佛言龍王：「已曾教敕一切諸王，若順教行者得人天樂

【現代漢語翻譯】 現代漢語譯本 『如同清凈的水能夠洗滌罪惡的污染，觀察各種惡法就像明鏡一樣清晰，能夠收攝散亂的心就像羅網一樣，能夠容納禪定就像寶貴的箱子。如同大地能夠生長各種波羅蜜（到達彼岸的方法），應當像頂戴髮髻上的明珠一樣珍視。能夠容忍侮辱就像房屋一樣，是清凈的容器，能夠容納十地菩薩的修行。能夠阻擋外道就像城墻一樣，是良醫，能夠治療煩惱的疾病。對於學習者來說，就像須彌山一樣穩固，消除煩惱的蒸熱就像明月一樣清涼，消除邪見的黑暗就像清凈的太陽一樣光明，是智慧的寶藏，就像大海一樣深廣。對於菩提分法（通往覺悟的修行方法）來說，就像花鬘一樣莊嚴，對於一切智智（佛陀的智慧）來說，就像賢瓶一樣珍貴，一切佛的護佑就像如意寶珠一樣珍奇。而且這袈裟受到一切諸佛的加持護佑，能夠為眾生降下法雨。』 『因此，婆伽婆（佛陀）！如果惡劣的剎利王（統治者）破壞佛法，惱亂比丘（出家男眾）、比丘尼（出家女眾）乃至那些不論是否適合都依佛出家的人，如果懲罰他們的身體，或者徵收他們的財物，甚至斷送他們的性命。因此，在那個國家中，有敬信佛、天、夜叉（守護神）、羅剎（惡鬼）、阿修羅（非天）、鳩槃荼（守宮神）、餓鬼等具有大威德力的眾生，會對那些剎利王生起嗔恨心，導致那個國家發生爭鬥、饑荒、瘟疫、刀兵戰亂，出現不合時節的風雨、旱澇、寒熱，損害五穀、種子、芽莖、枝葉、花果、藥材。這並非龍的過錯，而是那些龍等實際上是無辜的，卻橫遭惡名。』 『大德婆伽婆（佛陀）！譬如婆羅門（祭司）自己吃了大蒜后與寶女同房，不承認自己身上有臭味，反而誣賴寶女說：『你身上臭穢。』世尊！這些惡劣的剎利王也是如此，捨棄剎利法（統治者的職責）而行首陀（奴隸）的行為，因為這個原因，那些護佑國土的具有威德力的諸天乃至薜荔等，心中生起嗔恨，破壞國土，國王和臣民不反省自己的過錯，反而誣賴諸龍、大龍而給他們安上惡名。』 佛對龍王說：『我已經教誡過一切諸王，如果他們順從教誨而行，就能得到人天之樂。』

【English Translation】 English version 'Like pure water can wash away the stains of sin, observing all evil dharmas is like a clear mirror, able to gather a scattered mind like a net, able to contain samadhi (meditative absorption) like a precious casket. Like the earth can produce all paramitas (perfections), it should be revered like a bright jewel on the topknot. Able to endure insults like a house, it is a pure vessel that can contain the practice of the ten bhumis (stages of a bodhisattva). Blocking external paths like a city wall, it is a good doctor who can cure the disease of afflictions. For learners, it is like Mount Sumeru, removing the heat of afflictions like the bright moon, removing the darkness of wrong views like the pure sun, it is a treasury of wisdom like the vast ocean. For the bodhipakshika dharmas (factors of enlightenment), it is like a garland of flowers, for sarvajnatva (omniscience), it is like a virtuous vase, the protection of all Buddhas is like a wish-fulfilling jewel. Moreover, this kasaya (monk's robe) is protected by all Buddhas, and it rains the Dharma rain for all sentient beings.' 'Therefore, Bhagavan (Buddha)! If an evil Kshatriya king (ruler) destroys the Buddha Dharma, troubles the bhikshus (monks), bhikshunis (nuns), and even those who have left home under the Buddha whether they are suitable or not, if they punish their bodies, or tax their possessions, or even take their lives. Therefore, in that country, those who have faith in the Buddha, devas (gods), yakshas (guardians), rakshasas (demons), asuras (demigods), kumbhandas (dwarfs), pretas (hungry ghosts), and other beings with great power, will generate anger towards those Kshatriya kings, causing that country to experience strife, famine, plagues, wars, untimely winds and rains, droughts, floods, heat and cold, damaging the five grains, seeds, sprouts, stems, leaves, flowers, fruits, and medicinal herbs. This is not the fault of the dragons, but those dragons are actually innocent and have unjustly received a bad name.' 'Great virtuous Bhagavan (Buddha)! For example, a Brahmin (priest) who has eaten garlic and then has intercourse with a precious woman, does not admit his own stench, but falsely accuses the precious woman, saying: 'You are foul.' World Honored One! These evil Kshatriya kings are also like this, abandoning the Kshatriya dharma (duties of a ruler) and acting like a Shudra (slave), because of this reason, those devas and even the pisacas (demons) who protect the country with their power, generate anger in their hearts and destroy the country. The king and his ministers do not examine their own faults, but falsely accuse the dragons and great dragons, giving them a bad name.' The Buddha said to the Dragon King: 'I have already instructed all kings, if they follow the teachings, they will obtain the happiness of humans and gods.'

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，乃至獲得涅槃之樂。若惡剎利王不順教行者，乃至墮于阿鼻地獄。」

復告龍王：「各各自誡己之眷屬，當設嚴教勿令違犯，令彼現在及未來世莫壞我法及三寶種。」

爾時，龍王白佛言：「如是，如是。婆伽婆！如是，如是。修伽陀！世尊！隨彼彼土，若有持戒多聞所居之處，于彼國中隨其所有我之眷屬，若男龍、女龍、龍父、龍母、龍男、龍女及龍眷屬，于彼國土若城邑聚落一切諸處，作非時風雨、霜雹、寒熱，傷壞五穀、華果、藥味資生之具。世尊！若彼福田所居之處，若有諸龍違揹我教，我與立誓令彼惡龍其身焦瘦退失神通，焦熱觸身依報滅壞，無復辭辯不堪為作。」

即說咒曰：

「多地耶他　那伽啖步蓰　那伽泥迷　那伽陀啰　輸伽啰　輸伽啰　阇邏輸伽啰　阿鼻摩祇娑　波呵　娑啰目仙　迦羅帝步簁　那婆薩耽鞞　帝阇耶婆頗隸　毗目賒羯隸　莎波呵

「如是陀羅尼句擁護某甲令一切怖畏一切災害悉令消滅　莎波呵」

爾時，一切大眾贊善住龍王言：「善哉，善哉！大龍王！能護一切眾生。」

爾時，會中一切龍眾驚怖恐懼。時，難陀龍王、婆難陀龍王從座而起，偏袒右肩，合掌向佛而作是言：「大德婆伽婆！若現在世未來世，若惡剎利王，慳惜資財自

【現代漢語翻譯】 現代漢語譯本：乃至獲得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）之樂。如果邪惡的剎帝利（Kshatriya，古印度社會中的武士階層）國王不遵循教誨修行，乃至會墮入阿鼻地獄（Avici，佛教中最底層的地獄）。」

又告訴龍王：『你們各自告誡自己的眷屬，應當嚴加管教，不要讓他們違犯教規，使他們現在和未來世都不要破壞我的佛法和三寶（Buddha，Dharma，Sangha，佛教的三個根本）的種子。』

當時，龍王對佛說：『是的，是的，婆伽婆（Bhagavan，佛的尊稱）！是的，是的，修伽陀（Sugata，佛的尊稱）！世尊！在各個地方，如果有持戒修行、博學多聞的人居住的地方，在那個國家中，我所有的眷屬，無論是男龍、女龍、龍父、龍母、龍男、龍女以及龍的眷屬，在那個國家的城市、村落等一切地方，如果出現不合時宜的風雨、霜雹、寒熱，損害五穀、花果、藥材等生活必需品。世尊！如果那些福田（指值得尊敬和供養的人）居住的地方，如果有龍違揹我的教誨，我發誓要讓那些惡龍身體焦瘦，失去神通，被焦熱所觸，依報（指眾生所依的物質環境）滅壞，無法辯解，不能有所作為。』

隨即說了咒語：

『多地耶他，那伽啖步蓰，那伽泥迷，那伽陀啰，輸伽啰，輸伽啰，阇邏輸伽啰，阿鼻摩祇娑，波呵，娑啰目仙，迦羅帝步簁，那婆薩耽鞞，帝阇耶婆頗隸，毗目賒羯隸，莎波呵。

『這個陀羅尼（Dharani，佛教咒語）句可以保護某某人，使一切恐懼和災害都消滅，莎波呵。』

當時，一切大眾都讚歎善住龍王說：『善哉，善哉！大龍王！您能保護一切眾生。』

當時，會中的一切龍眾都驚恐害怕。這時，難陀龍王（Nanda，龍王名）、婆難陀龍王（Upananda，龍王名）從座位上站起來，袒露右肩，合掌向佛說：『大德婆伽婆！如果現在世或未來世，有邪惡的剎帝利國王，吝惜資財，自己

【English Translation】 English version: and even attain the bliss of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). If an evil Kshatriya (Kshatriya, the warrior class in ancient Indian society) king does not follow the teachings and practice, he will even fall into Avici hell (Avici, the lowest level of hell in Buddhism).'

He further told the Dragon King: 'Each of you should admonish your own retinue, and you should strictly teach them not to violate the precepts, so that they will not destroy my Dharma and the seeds of the Three Jewels (Buddha, Dharma, Sangha, the three fundamental elements of Buddhism) in this life and in future lives.'

At that time, the Dragon King said to the Buddha: 'Yes, yes, Bhagavan (Bhagavan, an honorific title for the Buddha)! Yes, yes, Sugata (Sugata, an honorific title for the Buddha)! World Honored One! In various places, if there are places where those who uphold the precepts and are learned reside, in that country, all my retinue, whether male dragons, female dragons, dragon fathers, dragon mothers, dragon sons, dragon daughters, and dragon relatives, in all places of that country, such as cities and villages, if there are untimely winds, rain, frost, hail, cold, and heat, damaging the five grains, flowers, fruits, medicinal herbs, and other necessities of life. World Honored One! If there are dragons who disobey my teachings in the places where those fields of merit (referring to those who are worthy of respect and offering) reside, I vow to make those evil dragons emaciated, lose their supernatural powers, be touched by scorching heat, have their dependent environment (referring to the material environment on which beings depend) destroyed, be unable to argue, and be unable to do anything.'

Then he spoke the mantra:

'Tadyatha, Naga dambushe, Naga nime, Naga dhara, Shugara, Shugara, Jala shugara, Avimaghisa, Paha, Sara mukshana, Karati bushe, Nava satambhe, Teja yava phale, Vimuksha karale, Svaha.'

'This Dharani (Dharani, a Buddhist mantra) phrase can protect so-and-so, and cause all fear and calamities to be extinguished, Svaha.'

At that time, all the assembly praised the Dragon King of Good Abode, saying: 'Excellent, excellent! Great Dragon King! You are able to protect all sentient beings.'

At that time, all the dragons in the assembly were frightened and terrified. Then, the Dragon King Nanda (Nanda, a dragon king's name) and the Dragon King Upananda (Upananda, a dragon king's name) rose from their seats, bared their right shoulders, and with their palms joined, said to the Buddha: 'Great Virtuous Bhagavan! If in the present or future lives, there are evil Kshatriya kings who are stingy with their wealth, and who themselves'

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不受用亦不施他，於己資財慳惜耽著不舒施手，于沙門婆羅門不信，不施貧窮行路乞丐之者，皆不給濟於己宮內及其眷屬，亦復不與如法樂事。彼彼守護國土諸天、夜叉、羅剎、阿修羅、鳩槃茶、餓鬼等有大威德，彼等一切于惡剎利王起瞋怒心，令彼國土斗諍、饑饉、疫病、刀兵競起，乃至五穀、藥味悉皆損壞。非彼諸龍及大龍過，彼龍王等實無過失橫得惡名。

「譬如有風吹彼臭尸，世間之人便言：『臭風。』然彼風性實非臭也。如是，世尊！惡剎利王亦復如是以慳貪故，一切護國土者起瞋恚心，以瞋恚故破亂其國，橫為諸龍而作惡名。雖然我為彼龍而作教令，若彼諸龍，若過去若未來違我教者，若於如是諸佛所有聲聞弟子持戒多聞所居國土，若我眷屬胎生卵生濕生化生，若男龍、女龍、龍父、龍母、龍男、龍女及龍眷屬，于彼城邑、聚落、山川、溪谷，作非時風雨、旱潦、災雹、大寒大熱，傷害眾生五穀、華果及諸藥味資生之具，于佛聲聞弟子福德人所作損害者，彼諸龍等違我命者當爲立誓，令彼諸龍身體攣縮不能遊行，退失神通焦熱觸身，一切依報悉皆損壞，無復辭辯無所能作。」

即說咒曰：

「多地他　婆啰拏輸迷　鳩牛婆頭啰踦婆嚧拏懼鞞　阿迦羅踦　翅賒泥毗摩何啰伽踦　鳩拏鼻　

【現代漢語翻譯】 現代漢語譯本：不自己享用，也不佈施給他人，對於自己的資財吝嗇貪戀，不肯施捨，對於沙門（出家修道者）和婆羅門（祭司）不信任，不佈施給貧窮的行路乞丐，不救濟自己宮內的人和眷屬，也不給予他們如法的快樂。那些守護國土的諸天、夜叉（守護神）、羅剎（惡鬼）、阿修羅（非天）、鳩槃茶（甕形鬼）、餓鬼等有大威德的神靈，他們都對惡劣的剎帝利王（統治者）生起嗔怒之心，使得那個國家發生爭鬥、饑荒、瘟疫、刀兵戰亂，甚至五穀、藥材都全部損壞。這不是那些龍和龍王的過錯，那些龍王實際上沒有過失卻橫遭惡名。 譬如風吹過臭尸，世間的人就說：『臭風。』然而風的本性實際上不是臭的。世尊！惡劣的剎帝利王也是這樣，因為慳貪的緣故，一切守護國土的神靈都生起嗔恚之心，因為嗔恚的緣故破壞擾亂他的國家，卻讓龍橫遭惡名。雖然我為那些龍制定教令，如果那些龍，無論是過去還是未來，違揹我的教令，在那些諸佛的聲聞弟子（佛陀的弟子）持戒修行、博學多聞所居住的國土，如果我的眷屬，胎生、卵生、濕生、化生的龍，無論是男龍、女龍、龍父、龍母、龍男、龍女以及龍的眷屬，在那些城邑、村落、山川、溪谷，製造非時風雨、旱澇、冰雹、大寒大熱，傷害眾生的五穀、花果以及各種藥材等生活必需品，對佛陀的聲聞弟子這些有福德的人造成損害，那些違揹我命令的龍，應當立下誓言，讓那些龍身體攣縮不能動彈，失去神通，焦熱的痛苦觸及身體，一切依報（生存環境）全部損壞，無法辯解，無能為力。」 於是說了咒語： 『多地他，婆啰拏輸迷，鳩牛婆頭啰踦婆嚧拏懼鞞，阿迦羅踦，翅賒泥毗摩何啰伽踦，鳩拏鼻。』

【English Translation】 English version: Not using for oneself, nor giving to others, being stingy and attached to one's own wealth, not willing to give, not trusting in the Shramanas (ascetics) and Brahmins (priests), not giving to the poor, the traveling beggars, not providing for those in one's own palace and their families, nor giving them lawful pleasures. Those gods, Yakshas (guardian spirits), Rakshasas (demons), Asuras (demigods), Kumbhandas (pot-shaped demons), and hungry ghosts who guard the country, all of great power, they all arise with anger towards the evil Kshatriya king (ruler), causing that country to have strife, famine, plague, and war, even the five grains and medicinal herbs are all destroyed. This is not the fault of those dragons and dragon kings; those dragon kings actually have no fault but unjustly receive a bad name. It is like when the wind blows over a stinking corpse, people in the world say, 'Stinking wind.' However, the nature of the wind is actually not stinking. Thus, O World Honored One! The evil Kshatriya king is also like this, because of his stinginess, all the gods who guard the country arise with anger, and because of anger, they disrupt and destroy his country, yet the dragons unjustly receive a bad name. Although I have established commandments for those dragons, if those dragons, whether in the past or future, violate my commandments, in those countries where the Shravaka disciples (disciples of the Buddha) of all Buddhas, who uphold the precepts and are learned, reside, if my dependents, dragons born from wombs, eggs, moisture, or transformation, whether male dragons, female dragons, dragon fathers, dragon mothers, dragon sons, dragon daughters, and dragon families, in those cities, villages, mountains, and valleys, create untimely wind and rain, droughts, floods, hail, great cold, and great heat, harming the living beings' five grains, flowers, fruits, and various medicinal herbs and other necessities of life, causing harm to the virtuous Shravaka disciples of the Buddha, those dragons who violate my commands should make a vow, causing those dragons' bodies to be contracted and unable to move, losing their supernatural powers, the burning pain touching their bodies, all their dependent environments completely destroyed, unable to argue, and powerless.」 Then he spoke the mantra: 'Tadyatha, Bharana Shume, Kuvabhadura, Bhuruna Kubhe, Akaradhi, Kshashani Vimaharagadhi, Kunabhi.'

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阿羅耆　阿多沙隸　那耶那耽鞞　迦羅鳩世　衰鴦懼波羅制干　陀何羅婆斯　莎婆呵

「此陀羅尼句擁護某甲　莎波呵」

爾時，一切大眾贊難陀跋難陀言：「善哉，善哉！」爾時，阿那婆達多龍王亦于佛前自誓擁護，敕諸眷屬亦如上說。即說咒曰：

「多地他　那摩比梨世　那婆那摩比梨世阿奴差那婆躬　阇鼻踦　佉伽裴佉缽啰都嚧安　廌(徒賣反)賀耶斯隸那啰耶拏瞿迷比　那悉須隸　阿賒迦啰迷　阿初是泥　移簁牟尼薩鞞　莎波呵

「此陀羅尼擁護某甲令無怖畏殃禍　莎波呵」

爾時，婆樓那龍王亦于佛前教令眷屬及自要誓，亦如上說。即說咒曰：

「多地他　兮摩鞞迷　簸羅綺拏瞿泥　多摩頻　度帝利泥　婆羅叉達利迷伽僧俱迷　比耶牟芩　翅世　徒嚧謨提摩移(上)多那鋸斯　折摩奚雞　遮羅何啰鴦耆　那荼達坻犍荼加都隸　莎波呵

「此陀羅尼句擁護某甲　莎波呵」

爾時，摩那蘇婆帝龍王即從座起，偏袒右肩，右膝著地，合掌向佛而作是言：「大德婆伽婆！若有依我諸龍大龍，胎生、卵生、濕生、化生。婆伽婆！若現在未來有惡剎利王等，舍剎利王法行於惡行，是王當趣阿鼻地獄先道，當知皆是惡剎利王過，龍王無辜橫加惡名，以此因緣龍王瞋忿作

【現代漢語翻譯】 現代漢語譯本 阿羅耆（一種神祇） 阿多沙隸（一種神祇） 那耶那耽鞞（一種神祇） 迦羅鳩世（一種神祇） 衰鴦懼波羅制干（一種神祇） 陀何羅婆斯（一種神祇） 莎婆呵（咒語結尾語）

『此陀羅尼（總持，咒語）句擁護某甲（指特定的人），莎婆呵』

爾時，一切大眾讚歎難陀（Nanda，歡喜）跋難陀（Upananda，大歡喜）說：『善哉，善哉！』爾時，阿那婆達多（Anavatapta，無熱惱）龍王也在佛前發誓擁護，命令他的眷屬也像上面所說的那樣。隨即說了咒語：

『多地他（即說咒曰） 那摩比梨世（一種神祇） 那婆那摩比梨世阿奴差那婆躬（一種神祇） 阇鼻踦（一種神祇） 佉伽裴佉缽啰都嚧安（一種神祇） 廌（徒賣反）賀耶斯隸那啰耶拏瞿迷比（一種神祇） 那悉須隸（一種神祇） 阿賒迦啰迷（一種神祇） 阿初是泥（一種神祇） 移簁牟尼薩鞞（一種神祇） 莎波呵』

『此陀羅尼擁護某甲，令無怖畏殃禍，莎婆呵』

爾時，婆樓那（Varuna，水神）龍王也在佛前教令眷屬及自己發誓，也像上面所說的那樣。隨即說了咒語：

『多地他（即說咒曰） 兮摩鞞迷（一種神祇） 簸羅綺拏瞿泥（一種神祇） 多摩頻（一種神祇） 度帝利泥（一種神祇） 婆羅叉達利迷伽僧俱迷（一種神祇） 比耶牟芩（一種神祇） 翅世（一種神祇） 徒嚧謨提摩移（上）（一種神祇） 多那鋸斯（一種神祇） 折摩奚雞（一種神祇） 遮羅何啰鴦耆（一種神祇） 那荼達坻犍荼加都隸（一種神祇） 莎波呵』

『此陀羅尼句擁護某甲，莎婆呵』

爾時，摩那蘇婆帝（Manasvin，意樂）龍王即從座位站起，偏袒右肩，右膝著地，合掌向佛說：『大德婆伽婆（Bhagavan，世尊）！如果有依附我的諸龍大龍，胎生、卵生、濕生、化生。婆伽婆！如果現在或未來有惡剎利（Kshatriya，王族）王等，捨棄剎利王法而行惡行，這個王應當先墮入阿鼻地獄（Avici，無間地獄），應當知道這都是惡剎利王的過錯，龍王無辜卻橫加惡名，因為這個因緣龍王會瞋忿作

【English Translation】 English version Arogi (a deity), Atosalari (a deity), Nayanatambi (a deity), Karagukushi (a deity), Suyangkuparajikana (a deity), Daharavasi (a deity), Svaha (mantra ending)

'This Dharani (mantra) phrase protects so-and-so (a specific person), Svaha'

At that time, all the assembly praised Nanda (Joy) and Upananda (Great Joy), saying, 'Excellent, excellent!' At that time, the dragon king Anavatapta (Without Heat) also vowed before the Buddha to protect, and commanded his family members to do the same as mentioned above. Then he spoke the mantra:

'Tadyatha (thus it is) Namo Birishe (a deity), Navo Namo Birishe Anuchanava Gung (a deity), Jhabiki (a deity), Khagapekhapratuluan (a deity), Chih (a deity), Hayasri Narayana Gomebi (a deity), Nasishuli (a deity), Ashakarame (a deity), Achushini (a deity), Yishimuni Sabhe (a deity), Svaha'

'This Dharani protects so-and-so, so that there is no fear of calamity, Svaha'

At that time, the dragon king Varuna (Water God) also instructed his family members and made a vow before the Buddha, also as mentioned above. Then he spoke the mantra:

'Tadyatha (thus it is) Hima Bime (a deity), Parakina Gudine (a deity), Tamapina (a deity), Dutirini (a deity), Parakshadarimeghasangukume (a deity), Biyamukim (a deity), Kishi (a deity), Turumotimayita (a deity), Tanajukushi (a deity), Chamahiki (a deity), Chalahara Angi (a deity), Natadadichikandakature (a deity), Svaha'

'This Dharani phrase protects so-and-so, Svaha'

At that time, the dragon king Manasvin (Intent) immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha: 'Great Virtuous Bhagavan (World Honored One)! If there are dragons, great dragons, born from wombs, born from eggs, born from moisture, or born by transformation, who are dependent on me. Bhagavan! If now or in the future there are evil Kshatriya (Royal) kings, etc., who abandon the Kshatriya Dharma and engage in evil deeds, this king should first fall into Avici (Uninterrupted Hell), it should be known that all of this is the fault of the evil Kshatriya king, and the dragon king is innocent but is wrongly given a bad name, because of this cause the dragon king will become angry and make

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諸惡業。雖然，我等敬受如來之教。

「世尊！譬如人眾之中有妙寶女，澡浴清凈以香涂身，著轉輪聖王上妙衣服。于其頭首著勝七寶鬘，以真金繩臂印環釧以自莊嚴乘大象乘，眷屬圍繞送詣剎利王所。如是，世尊！我等諸龍畜生所攝損壞之身，為貪瞋慢之所染污。如來今者是法輪王。以第一調伏水洗浴我等，服慚愧衣，以三十七助菩提分鬘莊嚴頭首，以種種三昧陀羅尼忍地莊嚴我等心意識，升大乘車。我今欲往離於五濁清凈佛土，隨佛世尊為諸清凈大菩薩眾之所圍繞說大乘法處。是故，我等敬受佛教。

「我於今者及自眷屬，安住堅固弘誓大愿，在在處處城邑聚落山川邊城，若聲聞乘人，若辟支佛乘人，若菩薩乘人，若出家若在家，若持戒若破戒，若多聞若少聞，若精進若懈怠。若定若亂，若念若失念，但于如來所愛信恭敬心生希有，於法僧所及聖愛戒亦復如是，於三菩提隨意趣向，愛信恭敬生希有心，堅固安住隨所住處。若我眷屬，若龍父、龍母，若男龍、女龍，若龍男、若龍女及龍眷屬，隨在在處處城邑、聚落、山川、邊險，非時風雨、旱潦、災雹、寒熱暴起，傷害五穀、種子、芽莖、枝葉及諸藥味資生之具。在在處處隨有佛諸聲聞弟子福田住處，若有諸龍違我命教，我今立誓令其身體一切攣縮，

【現代漢語翻譯】 現代漢語譯本：所有惡業，雖然如此，我們仍然恭敬地接受如來的教誨。

「世尊！譬如人群中有一位美麗的女子，沐浴潔凈後用香塗抹身體，穿上轉輪聖王最上等的衣服。她的頭上戴著珍貴的七寶花鬘，用真金繩索、臂環、手鐲來裝飾自己，乘坐大象，被眷屬圍繞著送往剎利王那裡。同樣，世尊！我們這些屬於畜生道的龍，身體被貪婪、嗔恨、傲慢所污染。如來現在是法輪王。用第一的調伏之水洗滌我們，穿上慚愧之衣，用三十七道品（三十七助菩提分）的花鬘裝飾頭頂，用各種三昧（samadhi）和陀羅尼（dharani）的忍辱之地來莊嚴我們的心意識，登上大乘之車。我們現在想要前往遠離五濁的清凈佛土，跟隨佛世尊，在被清凈的大菩薩們圍繞的地方聽聞大乘佛法。因此，我們恭敬地接受佛的教誨。

「我今天以及我的眷屬，安住于堅固的弘誓大愿，無論在任何地方，城市、村落、山川、邊境，無論是聲聞乘（sravaka-yana）的人，還是辟支佛乘（pratyekabuddha-yana）的人，還是菩薩乘（bodhisattva-yana）的人，無論是出家還是在家，無論是持戒還是破戒，無論是多聞還是少聞，無論是精進還是懈怠，無論是禪定還是散亂，無論是正念還是失念，只要對如來生起愛信恭敬的稀有之心，對於佛法僧三寶以及聖戒也同樣如此，對於三菩提（tri-bodhi）隨意趣向，愛信恭敬生起稀有之心，堅固安住于所住之處。如果我的眷屬，無論是龍父、龍母，無論是男龍、女龍，無論是龍男、龍女以及龍的眷屬，無論在任何地方，城市、村落、山川、邊險之地，如果出現非時風雨、旱澇、冰雹、寒熱等災害，傷害五穀、種子、芽莖、枝葉以及各種藥材等生活必需品。在任何地方，只要有佛陀和諸聲聞弟子的福田住處，如果有龍違揹我的命令和教誨，我今天立誓要讓它們的身體全部攣縮。」

【English Translation】 English version: All evil deeds, even so, we respectfully receive the Tathagata's teachings.

『World Honored One! It is like a beautiful woman among the people, who bathes clean and anoints her body with fragrance, wears the supreme clothes of a Chakravartin King. On her head, she wears a magnificent garland of seven treasures, adorns herself with golden ropes, armlets, and bracelets, rides a great elephant, and is escorted by her retinue to the Kshatriya King. Likewise, World Honored One! We, the dragons belonging to the animal realm, have bodies defiled by greed, hatred, and arrogance. The Tathagata is now the Dharma King. He washes us with the water of the first taming, clothes us in the garments of shame and remorse, adorns our heads with the garland of the thirty-seven aids to enlightenment (thirty-seven bodhipaksa-dharmas), and adorns our minds and consciousness with the grounds of various samadhis and dharani of patience, and ascends the Great Vehicle. We now wish to go to the pure Buddha-land, far from the five turbidities, and follow the World Honored One, to the place where the Great Vehicle Dharma is spoken, surrounded by pure great Bodhisattvas. Therefore, we respectfully receive the Buddha's teachings.』

『I, today, and my retinue, abide in the firm great vows, in every place, cities, villages, mountains, and borders, whether it be people of the Sravaka-yana, or people of the Pratyekabuddha-yana, or people of the Bodhisattva-yana, whether they are ordained or lay, whether they uphold the precepts or break them, whether they are learned or unlearned, whether they are diligent or lazy, whether they are in samadhi or distracted, whether they are mindful or unmindful, as long as they have a rare heart of love, faith, and respect for the Tathagata, and the same for the Dharma, Sangha, and the sacred precepts, and freely aspire to the three bodhi (tri-bodhi), with a rare heart of love, faith, and respect, firmly abide in the place where they dwell. If my retinue, whether dragon fathers, dragon mothers, whether male dragons, female dragons, whether dragon boys, dragon girls, and dragon retinue, in any place, cities, villages, mountains, and dangerous borders, if untimely winds and rains, droughts, floods, hail, heat, and cold arise violently, harming the five grains, seeds, sprouts, stems, leaves, and various medicinal herbs and necessities of life. In every place, wherever there are the fields of merit of the Buddha and his Sravaka disciples, if any dragons disobey my commands and teachings, I now vow to make their bodies completely contract.』

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退失神通不能遊行，焦熱觸身諸根閉塞，依報失壞不能為作。」

即說咒曰：

「多地耶他　佛陀阇耶　婆羅差　阿摩尼迷菩哆娑離梨　阿婆末提　缽啰帝耶尼梨阿婆尼邏迷　仙罷輸簁那蘇都卑缽梨卑　娑什鞞娑揵陀婆梨　婆啰諵訖利移　莎波呵

「此陀羅尼擁護某甲　莎波呵」

爾時，一切諸來大眾歡喜踴躍，合掌讚歎摩那蘇帝龍王言：「善哉，善哉！大丈夫！汝所應作為欲利益一切眾生。」是時一切龍眾。驚怖戰慄悶亂失性。

爾時，有乾闥婆仙名曰藥生，即從座起偏袒右肩，合掌向佛而作是言：「諸佛大眾當一心念，若現在若未來，惡剎利王愚癡無智憍慢所害，不顧後世欺誑無悲，惱亂比丘、比丘尼，乃至歸依如來剃鬚著袈裟衣者而作惱亂，我當於彼惡剎利王所，以三昧力故而作是誓，令彼惡王現得果報。當令王身及其眷屬資生樂具為諸敵國之所侵奪，及為內賊反逆擾亂，河池枯竭或復潦溢，疫病所惱惡星變現，寇賊競起耽荒著樂，家親眷屬乖散不安，四大變異鬼神嬈亂，天及諸龍乃至餓鬼有威德者悉皆不安。有剎利、婆羅門、毗舍、首陀，若男、若女亦悉不安，師子、虎狼、惡獸、毒蟲亦皆不安。我今為欲破壞彼惡王國故作此誓。何以故？是諸惡王于如來所出家剔發一切諸佛

【現代漢語翻譯】 現代漢語譯本：『神通退失不能使用，焦熱感觸遍佈全身，諸根閉塞，所依的報身也損壞，不能發揮作用。』 接著說出咒語： 『多地耶他，佛陀阇耶，婆羅差，阿摩尼迷菩哆娑離梨，阿婆末提，缽啰帝耶尼梨阿婆尼邏迷，仙罷輸簁那蘇都卑缽梨卑，娑什鞞娑揵陀婆梨，婆啰諵訖利移，莎波呵。 此陀羅尼擁護某甲，莎波呵』 當時，所有前來集會的大眾都歡喜踴躍，合掌讚歎摩那蘇帝龍王說：『善哉，善哉！大丈夫！你所做的事情是爲了利益一切眾生。』這時，所有的龍眾都驚恐戰慄，心神悶亂，失去了常性。 當時，有一位名叫藥生的乾闥婆仙，從座位上站起來，袒露右肩，合掌向佛說道：『諸佛大眾應當一心念誦，無論是現在還是未來，那些愚癡無智、驕慢自大的惡剎利王（統治者），不顧後世，欺騙無悲，惱亂比丘、比丘尼，乃至對歸依如來、剃鬚穿著袈裟的人進行惱亂，我將對那些惡剎利王，以三昧（禪定）的力量發誓，讓他們立即得到報應。讓他們王的身軀及其眷屬的資生樂具被敵國侵奪，或者被內部叛亂擾亂，河池乾涸或者氾濫，遭受疫病困擾，出現惡星異象，盜賊四起，沉迷享樂，家親眷屬離散不安，四大不調，鬼神作亂，天及諸龍乃至有威德的餓鬼都感到不安。剎利（武士）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸），無論是男是女，也都感到不安，獅子、虎狼、惡獸、毒蟲也都不安。我今天爲了破壞那些惡王國而發此誓。為什麼呢？因為這些惡王對於如來所出家、剃髮、一切諸佛』

【English Translation】 English version: 『The power of supernatural abilities is lost and cannot be used, a burning sensation covers the whole body, the senses are blocked, and the dependent body is damaged, unable to function.』 Then, the mantra was spoken: 『Tadyatha, Buddha jaya, Bharacha, Amani me bodha saliri, Abha mati, Pratye niri abha nilame, Senba shushina sudubi paribi, Sashi bhe sagandha bhari, Bharana kiliye, Svaha.』 『This Dharani protects so-and-so, Svaha.』 At that time, all the assembled masses rejoiced and leaped for joy, praising the Dragon King Manasuti with their palms together, saying, 『Well done, well done! Great man! What you have done is for the benefit of all sentient beings.』 At this time, all the dragons were terrified, trembling, and their minds were confused, losing their normal state. At that time, there was a Gandharva (celestial musician) named Yaosheng, who rose from his seat, bared his right shoulder, and with his palms together, said to the Buddha, 『All the Buddhas and the assembly should focus their minds. Whether now or in the future, those foolish, ignorant, arrogant, and evil Kshatriya kings (rulers), who disregard the afterlife, deceive without compassion, harass monks and nuns, and even harass those who have taken refuge in the Tathagata, shaved their heads, and wear the kasaya robe, I will, towards those evil Kshatriya kings, make this vow with the power of Samadhi (meditative concentration), so that they will receive immediate retribution. Let their royal bodies and their families' means of livelihood be seized by enemy countries, or be disturbed by internal rebellions, let the rivers and ponds dry up or overflow, suffer from plagues, let evil stars appear, let bandits rise up, indulge in pleasure, let family members be scattered and uneasy, let the four elements be imbalanced, let ghosts and spirits cause trouble, let the heavens and dragons, and even the powerful hungry ghosts feel uneasy. Let the Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), and Shudras (laborers), whether male or female, also feel uneasy, and let lions, tigers, wolves, evil beasts, and poisonous insects also feel uneasy. Today, I make this vow to destroy those evil kingdoms. Why? Because these evil kings, towards those who have left home under the Tathagata, shaved their heads, and all the Buddhas』

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之所住持興三寶種者而作惱亂。」

即說咒曰：

「多地他　跋泥　耶婆那缽隸　摩訶跋那泥　度嚧　摩遮嚌　鳩蘇摩婆羅帝　育多衫婆差　鞞摩地利多差婆(上)嚧缽那耶　缽利婆利菩摩　度嚧迦啰　迷泥何鐮阇斯　邏迷帝利　裴摩跋多　磨輸嚧佉誓　那耶那嫌居隸　卑婆車鞞梨遷　陀那謨制僧伽毗舍差　波羅剎帝　波羅民　陀達隸　浮彌頗師嚌于嚧摩陀隸　婆那伽逝浮摩嚌　阿婆嚌　頗那耶比梨使　什婆迦羅迷修多羅差　乾闥婆斯迷　莎波呵」

「此陀羅尼句擁護某甲令無怖畏災禍　莎波呵

「令惡剎利王及不見後世惱亂比丘者，得如是惡。」

爾時，一切諸來龍眾及乾闥婆眾，各作是言：「愿放舍我。若剎利王違法行惡惱亂法僧，我當順誓，還令我等於自宮內遊戲歌舞自在受樂。」

爾時，一切諸來大眾同聲贊言：「善哉，善哉！」

爾時，地藏菩薩摩訶薩合掌禮佛，而作是言：「世尊！我有一切三昧遊戲神通，今亦欲說幢杖大陀羅尼門。若於此幢杖大陀羅尼門一經耳者，所有耳病悉得除愈，亦除一切貪瞋癡等煩惱諸病，設不全滅能令輕薄。以此咒咒于海皮，安禪百千遍，用涂王鼓，有聞聲者，所有貪瞋癡等一切煩惱悉皆微薄，于佛法中得清凈信恭敬愛樂希有之心

【現代漢語翻譯】 現代漢語譯本：『那些住在寺院，興盛三寶（佛、法、僧）種子的人，卻去惱亂他們。』

於是說了咒語：

『多地他，跋泥，耶婆那缽隸，摩訶跋那泥，度嚧，摩遮嚌，鳩蘇摩婆羅帝，育多衫婆差，鞞摩地利多差婆（上），嚧缽那耶，缽利婆利菩摩，度嚧迦啰，迷泥何鐮阇斯，邏迷帝利，裴摩跋多，磨輸嚧佉誓，那耶那嫌居隸，卑婆車鞞梨遷，陀那謨制僧伽毗舍差，波羅剎帝，波羅民，陀達隸，浮彌頗師嚌于嚧摩陀隸，婆那伽逝浮摩嚌，阿婆嚌，頗那耶比梨使，什婆迦羅迷修多羅差，乾闥婆斯迷，莎波呵』

『此陀羅尼句擁護某甲，令其沒有怖畏和災禍，莎波呵！』

『令那些作惡的剎利王（統治者）以及不相信後世，惱亂比丘的人，遭受這樣的惡報。』

當時，所有前來的龍眾和乾闥婆眾，各自說道：『愿放過我們。如果剎利王違法作惡，惱亂佛法僧，我們當遵守誓言，讓我們回到自己的宮殿中游戲歌舞，自在享樂。』

當時，所有前來的大眾同聲讚歎道：『善哉，善哉！』

當時，地藏菩薩摩訶薩合掌向佛禮拜，說道：『世尊！我有一切三昧（禪定）遊戲神通，現在也想說幢杖大陀羅尼門。如果有人聽到這個幢杖大陀羅尼門，所有耳病都能痊癒，也能消除一切貪瞋癡等煩惱諸病，即使不能完全消除，也能使其減輕。用這個咒語加持海皮，禪定百千遍，用來塗在王鼓上，聽到鼓聲的人，所有貪瞋癡等一切煩惱都會減輕，在佛法中得到清凈的信心，恭敬愛樂，生起稀有之心。』

【English Translation】 English version: 'Those who dwell in monasteries and cultivate the seeds of the Three Jewels (Buddha, Dharma, Sangha), yet cause them trouble.'

Then, he spoke the mantra:

'Tadyatha, badne, yavanapatale, mahabadane, doro, machaji, kusumabarati, yutasambacha, bhemadiritadachabho (upward), ropanaya, paribaribosama, doro kara, medinihakamas, rametiri, bhemabata, masurokhashi, nayanahamkure, bibhachabherichana, dhanamosanghabhishacha, parashakshati, paramin, dhadadhare, bhumiphasijiyurodhadhare, bhanagashibhumaji, abaji, phanaya birishi, shibhakaramisutradacha, gandharbasme, svaha'

'This Dharani phrase protects so-and-so, ensuring they have no fear or calamity, svaha!'

'May those evil Kshatriya kings (rulers) and those who do not believe in the afterlife and trouble the Bhikkhus, receive such evil retribution.'

At that time, all the assembled Dragon hosts and Gandharva hosts each said, 'May we be released. If the Kshatriya kings violate the law and do evil, troubling the Dharma and Sangha, we shall abide by our vows and return to our own palaces to play, sing, dance, and enjoy ourselves freely.'

At that time, all the assembled multitude praised in unison, 'Excellent, excellent!'

At that time, Ksitigarbha Bodhisattva Mahasattva, with palms joined, bowed to the Buddha and said, 'World Honored One! I have all the Samadhi (meditative concentration) play and supernatural powers, and now I also wish to speak of the Great Dharani Gate of the Banner Staff. If anyone hears this Great Dharani Gate of the Banner Staff, all ear diseases will be cured, and all afflictions such as greed, anger, and ignorance will also be eliminated. Even if they cannot be completely eliminated, they can be lessened. By using this mantra to consecrate sea skin, meditating hundreds of thousands of times, and using it to cover the royal drum, those who hear the sound of the drum will have all their afflictions such as greed, anger, and ignorance lessened, and they will gain pure faith in the Buddha Dharma, respect, love, and a rare mind.'

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，亦得勇猛隨順法行，深信後世資生豐足，眾人愛樂莫不喜見。」

即說咒曰：

「多地他　崩伽婆　末帝阿盧波　摩帝器多羅浮　革波那蹇地　句那摩仙隸磨蹉奴隸　橋何啰那地那叉跋迷　槃陀何啰輸迷　捭伽羅耆梨迷盧醯多何羅鞞儜伽囉囌　婆伽那子梨泥安陀柘逝梨迦啰浮逝　雞舍盧醯　三摩提頭婆利　莎波呵」

「此陀羅尼句擁護某甲令離怖畏　莎波呵」

爾時，如來贊地藏菩薩摩訶薩言：「善哉，善哉！善丈夫！」

及一切大眾亦共贊言：「善哉，善哉！」

爾時，無盡意菩薩即從座起偏袒右肩，合掌向佛而作是言：「佛及大眾唯愿隨喜，我今亦欲說大陀羅尼，名一切如來語言音聲發幢蓋摩尼愿眼，有大威德、有大威勢、有大威力，滿多聞藏、滿智慧藏，諸佛聲聞之所成就。若有于如來所，盡形壽安住凈戒、安住優婆塞戒，若住沙彌戒、若住具足戒，若器非器，若於此幢蓋摩尼愿眼大陀羅尼能受持讀誦七日七夜，慧觀方便恒常觀察於五受陰，數數誦此幢蓋愿眼大陀羅尼，於七日七夜能誦滿百千遍，便得聞持隨聞能受，得無量辯才，能令剎利、婆羅門、毗舍、首陀及一切眾生生敬信心，又復能令豐足資財趣向天道，常得親近生諸佛前。」

即于佛前而說咒曰：

【現代漢語翻譯】 現代漢語譯本：也能勇猛地隨順佛法修行，深信來世生活富足，眾人喜愛，沒有不歡喜見到的。 接著說咒語： 『多地他，崩伽婆，末帝阿盧波，摩帝器多羅浮，革波那蹇地，句那摩仙隸磨蹉奴隸，橋何啰那地那叉跋迷，槃陀何啰輸迷，捭伽羅耆梨迷盧醯多何羅鞞儜伽囉囌，婆伽那子梨泥安陀柘逝梨迦啰浮逝，雞舍盧醯，三摩提頭婆利，莎波呵』 『此陀羅尼咒語能保護某某人，使他遠離恐懼，莎波呵』 這時，如來讚歎地藏菩薩摩訶薩說：『好啊，好啊！善男子！』 以及所有大眾也一起讚歎說：『好啊，好啊！』 這時，無盡意菩薩即從座位起身，袒露右肩，合掌向佛說道：『佛陀以及大眾，唯愿隨喜，我現在也想說一個大陀羅尼，名為一切如來語言音聲發幢蓋摩尼愿眼（一切如來語言音聲所發出的，如幢蓋般能滿足願望的摩尼寶珠），具有大威德、大威勢、大威力，充滿多聞的寶藏、充滿智慧的寶藏，是諸佛和聲聞所成就的。如果有人在如來之處，盡一生安住于清凈戒律、安住于優婆塞戒（在家男居士所受的戒律），或者安住于沙彌戒（出家男眾所受的戒律）、或者安住于具足戒（比丘所受的戒律），無論是堪能受持佛法的人還是不具足條件的人，如果能受持讀誦這個幢蓋摩尼愿眼大陀羅尼七天七夜，用智慧觀察的方法經常觀察五受陰（色、受、想、行、識五種構成身心的要素），多次誦持這個幢蓋愿眼大陀羅尼，在七天七夜裡能誦滿一百千遍，就能得到聽聞后就能記住的能力，隨聽隨受，得到無量的辯才，能使剎利（印度四大種姓之一，指武士）、婆羅門（印度四大種姓之一，指祭司）、毗舍（印度四大種姓之一，指商人）、首陀（印度四大種姓之一，指奴隸）以及一切眾生生起敬信之心，又能使他們資財豐足，趨向天道，常常能夠親近諸佛。』 隨即在佛前說了咒語：

【English Translation】 English version: 'Also, one can be courageous and follow the Dharma practice, deeply believing that future lives will be prosperous, loved by all, and that everyone will be happy to see them.' Then, the mantra was spoken: 'Tadyatha, bhanga-bha, mati-alopa, mati-kitara-bhu, kapana-khandi, kuna-masen-li-matra-nuli, kyo-harana-dina-naksha-bha-me, pandha-hara-shume, bhai-ga-ra-giri-me-ru-hita-hara-bhi-ninga-ra-su, bhaga-na-ja-li-ni-an-dha-ja-she-li-ka-ra-bhu-she, kisha-ru-hi, samadhi-du-bha-li, svaha' 'This Dharani phrase protects so-and-so, causing them to be free from fear, svaha' At that time, the Tathagata praised the Bodhisattva Mahasattva Ksitigarbha, saying, 'Excellent, excellent! Good man!' And all the great assembly also praised, saying, 'Excellent, excellent!' At that time, the Bodhisattva Akshayamati immediately rose from his seat, bared his right shoulder, and with palms joined, spoke to the Buddha, saying, 'May the Buddha and the great assembly rejoice. I also wish to speak a great Dharani, named the 'All Tathagata Language Sound Emanating Banner-Cover Mani Wish-Eye' (the mani jewel that emanates from the language and sound of all Tathagatas, like a banner-cover, fulfilling wishes), which has great virtue, great power, and great might, is full of the treasury of much learning, full of the treasury of wisdom, and is accomplished by all Buddhas and Sravakas. If there is anyone who, in the presence of the Tathagata, dwells for their entire life in pure precepts, dwells in the Upasaka precepts (precepts taken by male lay practitioners), or dwells in the Sramanera precepts (precepts taken by novice monks), or dwells in the Bhiksu precepts (precepts taken by fully ordained monks), whether they are capable or incapable, if they can receive, uphold, and recite this Banner-Cover Mani Wish-Eye Great Dharani for seven days and seven nights, constantly observing the five skandhas (form, feeling, perception, mental formations, and consciousness) with wisdom, and repeatedly recite this Banner-Cover Wish-Eye Great Dharani, and can recite it one hundred thousand times in seven days and seven nights, they will then obtain the ability to remember what they have heard, and receive it accordingly, obtain immeasurable eloquence, and be able to cause the Kshatriyas (one of the four major castes in India, referring to warriors), Brahmins (one of the four major castes in India, referring to priests), Vaishyas (one of the four major castes in India, referring to merchants), Shudras (one of the four major castes in India, referring to laborers), and all sentient beings to generate respectful faith, and also be able to make their wealth abundant, move towards the heavenly realms, and always be able to draw near to the Buddhas.' Then, in front of the Buddha, the mantra was spoken:

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「多地他　帝利拏　僧是若翅　鼻帝利拏頻鞞迦㘕陀差　蒱婆蘇閉　遮摩羅諶鞞　阿婆羅差　阿差耶盧　臂阿遲耶兜摩帝彌利尸利婆毗莎婆利鴦𤦲阇陀是禰　阇阇啰奴迷　阿那摩輸地彌梨佉其梨差居羅婆嚌未伽婆差袍　婆莎婆利　阿佛梨帝蘇步　莎婆啰佉逝　蘇謨帝謨泥　莎波呵

「此陀羅尼擁護某甲　莎波呵」

爾時，世尊贊無盡意菩薩言：「善哉，善哉！善丈夫！於我法中善作住持，汝能顯現此幢蓋愿眼大陀羅尼，能示一切眾生多聞眼。」

爾時，一切菩薩大眾贊無盡意菩薩言：「善哉，善哉！善丈夫！汝于現在及未來世，若有趣向一切大乘眾生，則能增長住持多聞之聚，汝今於此幢蓋愿眼滿足多聞大陀羅尼能顯示故。」

爾時，文殊師利童子菩薩摩訶薩，即從座起偏袒右肩，合掌向佛而作是言：「世尊！我今亦欲令此四天下，所有樹木、華果、五穀、藥味、芽莖、枝葉，及依地眾生資須之具令其豐足，為擁護故說大陀羅尼，名能懼尸利子利奴。此四天下中希有未有未見未聞如來所作如是大集，我今說此能懼尸利子利奴大陀羅尼，有大威力，增長一切種子、芽莖、枝葉、華果、藥味，潤澤甘美悉皆豐饒，令一切眾生能作信戒、多聞、佈施、智慧、慈悲、方便，長養一切助菩提分法。

【現代漢語翻譯】 現代漢語譯本 『多地他，帝利拏，僧是若翅，鼻帝利拏頻鞞迦㘕陀差，蒱婆蘇閉，遮摩羅諶鞞，阿婆羅差，阿差耶盧，臂阿遲耶兜摩帝彌利尸利婆毗莎婆利鴦𤦲阇陀是禰，阇阇啰奴迷，阿那摩輸地彌梨佉其梨差居羅婆嚌未伽婆差袍，婆莎婆利，阿佛梨帝蘇步，莎婆啰佉逝，蘇謨帝謨泥，莎波呵。 『此陀羅尼擁護某甲，莎波呵』。 爾時，世尊讚歎無盡意菩薩說：『善哉，善哉！善男子！你在我的佛法中善於住持，你能夠顯現這幢蓋愿眼大陀羅尼（一種強大的咒語），能夠向一切眾生展示多聞之眼（智慧之眼）。』 爾時，一切菩薩大眾讚歎無盡意菩薩說：『善哉，善哉！善男子！你在現在和未來世，如果能引導一切趣向大乘佛法的眾生，就能增長住持多聞的功德，你現在能夠顯示這幢蓋愿眼滿足多聞的大陀羅尼。』 爾時，文殊師利（智慧的象徵）童子菩薩摩訶薩（偉大的菩薩），即從座位起身，袒露右肩，合掌向佛說：『世尊！我現在也想讓這四天下（指整個世界），所有的樹木、花果、五穀、藥味、芽莖、枝葉，以及依賴土地生存的眾生所需的資具都豐足，爲了擁護他們，我要說一個大陀羅尼，名為能懼尸利子利奴。這四天下中，從未有、未見、未聞如來所作的如此盛大的集會，我現在要說這個能懼尸利子利奴大陀羅尼，它有強大的威力，能增長一切種子、芽莖、枝葉、花果、藥味，使之潤澤甘美，都非常豐饒，使一切眾生能夠生起信心、持守戒律、增長多聞、樂於佈施、增長智慧、慈悲、方便，長養一切有助於菩提（覺悟）的法。』

【English Translation】 English version 'Duo di ta, di li na, seng shi ruo chi, bi di li na pin pi jia lan tuo cha, pu po su bi, zhe mo luo chen bi, a po luo cha, a cha ye lu, bi a chi ye dou mo di mi li shi li po pi suo po li yang qian zha tuo shi ni, zha zha luo nu mi, a na mo shu di mi li qie qi li cha ju luo po ji wei qie po cha pao, po suo po li, a fo li di su bu, suo po luo qie shi, su mo di mo ni, suo po he.' 'This dharani (a type of mantra) protects so-and-so, svaha.' At that time, the World Honored One praised the Bodhisattva Akshayamati (Inexhaustible Intent) saying, 'Excellent, excellent! Good man! You are well established in my Dharma, you are able to manifest this Great Dharani of the Banner-Covering Wish-Eye, which can show all sentient beings the eye of great learning (the eye of wisdom).' At that time, all the Bodhisattva assembly praised the Bodhisattva Akshayamati saying, 'Excellent, excellent! Good man! In the present and future lives, if you can guide all sentient beings who are inclined towards the Great Vehicle (Mahayana), you will increase the accumulation of great learning. You are now able to manifest this Great Dharani of the Banner-Covering Wish-Eye, which fulfills great learning.' At that time, the Bodhisattva Mahasattva (great Bodhisattva) Manjushri (symbol of wisdom), rose from his seat, bared his right shoulder, and with palms joined, spoke to the Buddha, 'World Honored One! I now also wish to make all the trees, flowers, fruits, five grains, medicinal flavors, sprouts, stems, and leaves in this four continents (referring to the entire world), as well as the necessities of life for all beings who depend on the earth, abundant. For the sake of protecting them, I will speak a great dharani, named 'Neng Ju Shi Li Zi Li Nu'. In these four continents, there has never been, seen, or heard of such a great gathering made by the Tathagata (Buddha). I will now speak this great dharani 'Neng Ju Shi Li Zi Li Nu', which has great power to increase all seeds, sprouts, stems, leaves, flowers, fruits, and medicinal flavors, making them moist, sweet, and abundant. It will enable all sentient beings to generate faith, uphold precepts, increase learning, be generous in giving, increase wisdom, compassion, and skillful means, and nurture all the factors that aid in Bodhi (enlightenment).'

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」

即于佛前而說咒曰：

「多地他　阿曼禰耶居閉　伽婆叉毗誓渠　盧遮盧迷　缽吒叉盧迷尸利耶叉居蘇迷那　婆鋸聞　地(徒買反)何啰阇跋迷車吒婆波摩嚌　畢素狼祇阿佛啰素隸　何娑伽阇差　盧摩浮阇差　鉗毗啰婆素迷　阿奴摩耶薩利缽羅賒都裔　莎波呵

「此陀羅尼句擁護某甲　莎波呵」

爾時，文殊師利白佛言：「世尊！以此陀羅尼書高幢上，以大音聲而讀誦之。復以此陀羅尼咒磨陀那果汁一千遍，用散樹木田苗五穀。若以此咒咒諸䗍鼓而吹擊之，隨其音聲所到之處，所有華果五穀藥味依地生者，一切災害無能毀壞，無能幹枯，不能燒滅，亦復不能奪其精氣。又亦不能損其勢力，無能劫奪。若天若龍乃至大威德薜荔鬼，若魔若魔子若魔眷屬不能為害，況餘眾生及眾生數，惟除宿業定障！」

爾時，世尊贊言：「善哉，善哉！善男子！汝今善能於四天下中升施德乘。善男子！汝復又能助成無量眾生無上菩提之道。」

爾時，一切諸菩薩眾贊文殊師利菩薩言：「善哉，善哉！如汝所作常應如是。」

爾時，觀世音菩薩語彌勒菩薩摩訶薩言：「我今與汝大陀羅尼，名船華功德，以此陀羅尼句，于諸眾生被以大慈鎧音而為說法。是等眾生以汝三昧神通力故得聞正法，

【現代漢語翻譯】 現代漢語譯本 然後就在佛前說咒語： 『多地他，阿曼禰耶居閉，伽婆叉毗誓渠，盧遮盧迷，缽吒叉盧迷尸利耶叉居蘇迷那，婆鋸聞，地（徒買反）何啰阇跋迷車吒婆波摩嚌，畢素狼祇阿佛啰素隸，何娑伽阇差，盧摩浮阇差，鉗毗啰婆素迷，阿奴摩耶薩利缽羅賒都裔，莎波呵。 『此陀羅尼句擁護某甲，莎波呵。』 這時，文殊師利（Manjusri，菩薩名，代表智慧）對佛說：『世尊！將這個陀羅尼寫在高高的旗幟上，用洪亮的聲音誦讀它。又用這個陀羅尼咒語加持磨陀那果汁一千遍，用來灑在樹木、田地、莊稼上。如果用這個咒語加持各種鼓並敲擊，隨著聲音所到之處，所有花果、五穀、藥材等依地而生的東西，一切災害都不能毀壞，不能使其乾枯，不能燒燬，也不能奪走它們的精氣。也不能損害它們的力量，不能被劫奪。無論是天、龍，乃至大威德薜荔鬼（Vetalas，一種鬼神），無論是魔、魔子、魔眷屬都不能為害，更何況其他眾生以及眾生數量，唯有宿世的業力所造成的定業障礙除外！』 這時，世尊讚歎說：『好啊，好啊！善男子！你現在善於在四天下中升起佈施功德之車。善男子！你又能幫助成就無量眾生無上菩提之道。』 這時，一切菩薩眾讚歎文殊師利菩薩說：『好啊，好啊！你所做的事情應當常常如此。』 這時，觀世音菩薩（Avalokitesvara，菩薩名，代表慈悲）對彌勒菩薩（Maitreya，菩薩名，未來佛）摩訶薩（Mahasattva，大菩薩）說：『我現在給你一個大陀羅尼，名為船華功德，用這個陀羅尼句，對一切眾生施以大慈悲的鎧甲，併爲他們說法。這些眾生因為你的三昧神通力，得以聽聞正法，』

【English Translation】 English version Then, in front of the Buddha, he spoke the mantra: 'Tadyatha, amaniye gubhe, garbha kshavishakru, ruchalume, patakshalume shriyayaksha gusumena, bhaguvana, dhi(tu mai fan) haraja bhamicheta bhapamaji, bisuragyi abhrasule, hasa gaja cha, loma bhujacha, kambhira bhasume, anumaya sariprashaduye, svaha.' 'This dharani phrase protects so-and-so, svaha.' At that time, Manjusri (Manjusri, a Bodhisattva representing wisdom) said to the Buddha: 'World Honored One! Write this dharani on a high banner, and recite it with a loud voice. Also, use this dharani mantra to bless the juice of the Madana fruit a thousand times, and use it to sprinkle on trees, fields, and crops. If you use this mantra to bless various drums and beat them, wherever the sound reaches, all flowers, fruits, grains, medicinal herbs, and other things that grow from the earth, no disaster can destroy them, cannot make them wither, cannot burn them, nor can they take away their essence. Nor can they harm their power, nor can they be robbed. Whether it is gods, dragons, or even the powerful Vetalas (Vetalas, a type of ghost), whether it is demons, demon sons, or demon retinues, they cannot cause harm, let alone other sentient beings and the number of sentient beings, except for the fixed karmic obstacles caused by past lives!' At this time, the World Honored One praised, 'Excellent, excellent! Good man! You are now skilled in raising the vehicle of meritorious giving in the four continents. Good man! You are also able to help countless sentient beings achieve the path of unsurpassed Bodhi.' At this time, all the Bodhisattvas praised Manjusri Bodhisattva, saying, 'Excellent, excellent! What you have done should always be like this.' At this time, Avalokitesvara Bodhisattva (Avalokitesvara, a Bodhisattva representing compassion) said to Maitreya Bodhisattva (Maitreya, a Bodhisattva, the future Buddha) Mahasattva (Mahasattva, a great Bodhisattva): 'I will now give you a great dharani, named the Merit of the Ship Flower. With this dharani phrase, bestow the armor of great compassion upon all sentient beings and preach the Dharma for them. These sentient beings, through your samadhi and supernatural power, will be able to hear the true Dharma,'

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除諸噁心及諸邪見、諸惡知識及諸惡伴，恒常憶念慈悲善根，於一切眾生所起憐愍心，深見後世心、遠離十不善心，住十善道心，悉能清凈一切眾生心，降注法雨稱眾生欲，一切冤家令其欣喜生信樂心。」

即說咒曰：

「多地耶他　藍步莎婆利　迦莎耶跋迷　三稱移婆竭隸　陀婆何楞伽阇隸　暮力差素何　叉莎婆梨蘇呵　風祇　阿婆路迦隸　悉陀阿毗婆差馳呵　那頻婆子梨　阿毗扇陀遏鞞　搔婆遮羅　阿婆啰何羅斯　婆羅呵初地利　𤧕迦何啰都裔　三摩提羯泥　婆羅阇尼帝利　摩訶浮多多究細　阿啰拏尼隸　婆羅呵賒迷尼羅居蘇迷　莎波呵

「此陀羅尼句擁護國主　莎波呵

「如是，彌勒！此船華功德大陀羅尼，以此陀羅尼鎧，菩薩摩訶薩為眾生說法。若諸眾生聞此陀羅尼音一經耳者，乃至微細蚊蚋蟲等，濁惡之心皆悉消滅，于善法中得安住心，況復人等得聞此陀羅尼！若有人慾求雨者，當至泉源龍居之處，誦此陀羅尼一日誦一千八遍，日日如是乃至七日。復以種種好華、名香、百味飲食散龍池中，唯除酒肉五辛不凈之食。從月七日至十四日，於十五日旦當以胡椒末和蓖麻油咒一千八遍，涂白㲲上棄龍泉中，能令此龍于彼人所生大欣喜便澍大雨。」

爾時，會中諸大龍及諸龍、仙諸

【現代漢語翻譯】 現代漢語譯本：

『去除所有邪惡的心念和邪見、所有惡劣的知識和惡友，恒常憶念慈悲的善根，對於一切眾生生起憐憫之心，深刻地認識到後世的重要性，遠離十種不善的行為，安住於十善道，這樣就能清凈一切眾生的心，降下法雨以滿足眾生的願望，使一切冤家都感到歡喜，生起信仰和快樂的心。』 接著說咒語： 『多地耶他，藍步莎婆利，迦莎耶跋迷，三稱移婆竭隸，陀婆何楞伽阇隸，暮力差素何，叉莎婆梨蘇呵，風祇，阿婆路迦隸，悉陀阿毗婆差馳呵，那頻婆子梨，阿毗扇陀遏鞞，搔婆遮羅，阿婆啰何羅斯，婆羅呵初地利，𤧕迦何啰都裔，三摩提羯泥，婆羅阇尼帝利，摩訶浮多多究細，阿啰拏尼隸，婆羅呵賒迷尼羅居蘇迷，莎波呵。 『這個陀羅尼句能擁護國主，莎波呵。 『彌勒（Maitreya，未來佛）！就像這樣，這個船華功德大陀羅尼，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以此陀羅尼鎧甲，為眾生說法。如果眾生聽到這個陀羅尼的聲音，哪怕只是耳朵稍微聽到，甚至微小的蚊子、昆蟲等，他們污濁邪惡的心都會消滅，在善良的佛法中能夠安住其心，更何況是人聽到這個陀羅尼呢！如果有人想要祈求下雨，應當到泉水和龍居住的地方，誦讀這個陀羅尼，一天誦一千八遍，每天都這樣做，直到七天。再用各種美好的花朵、名貴的香料、各種美味的食物散在龍池中，但要除去酒肉和五辛（指蔥、蒜、韭、薤、興渠）等不潔凈的食物。從每月初七到十四日，在十五日早晨，用胡椒末和蓖麻油混合，唸咒一千八遍，塗在白色的布上，丟到龍泉中，就能讓這條龍對這個人產生極大的歡喜，從而降下大雨。』 當時，會中的各位大龍以及龍、仙等

【English Translation】 English version:

'Eliminate all evil thoughts and wrong views, all bad knowledge and bad companions, constantly remember the good roots of loving-kindness and compassion, generate a compassionate heart towards all sentient beings, deeply understand the importance of the afterlife, stay away from the ten non-virtuous actions, abide in the ten virtuous paths, and thus be able to purify the minds of all sentient beings, send down the rain of Dharma to fulfill the desires of sentient beings, and make all enemies feel joyful, generating faith and happiness.' Then the mantra is spoken: 'Tadyatha, lambu svabhari, kasaya bhamme, samchami bhagale, dhabaha langa jale, muliksha suha, ksha svabhari suha, fengqi, avalokale, siddha abhi bhachachiha, na pinba jili, abhi shantuo ebi, sao bo zha luo, a bo luo he luo si, bo luo he chu di li, 𤧕jia he luo du yi, san mo ti jie ni, bo luo zha ni di li, mo he fu duo duo jiu xi, a luo na ni li, bo luo he she mi ni luo ju su mi, svaha.' 'This Dharani sentence protects the ruler of the country, svaha.' 'Maitreya! Just like this, this great Dharani of the merit of the ship flower, the Bodhisattva-Mahasattva uses this Dharani armor to preach the Dharma for sentient beings. If sentient beings hear the sound of this Dharani, even if it only slightly enters their ears, even tiny mosquitoes and insects, their turbid and evil minds will be eliminated, and they will be able to settle their minds in the good Dharma, let alone humans who hear this Dharani! If someone wants to pray for rain, they should go to the place where the spring and the dragon live, recite this Dharani, reciting it one thousand and eight times a day, and do this every day for seven days. Then scatter various beautiful flowers, precious fragrances, and various delicious foods in the dragon pool, but remove wine, meat, and the five pungent spices (referring to onions, garlic, leeks, shallots, and asafoetida) and other unclean foods. From the seventh to the fourteenth of the month, on the morning of the fifteenth, mix pepper powder with castor oil, chant the mantra one thousand and eight times, apply it to a white cloth, and throw it into the dragon spring, which will make the dragon feel great joy towards this person, and thus send down heavy rain.' At that time, the great dragons in the assembly, as well as dragons, immortals, etc.

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來集者，得聞船華功德大陀羅尼，欣喜踴躍不能自勝，深自慶幸起于慈心、信後世心，於三寶中凈信尊重，生恭敬心、希有之心，懺悔自己生畜生趣惡業之心，入無上大乘心。彼諸龍等各隨力能欲供養佛，諸龍、大龍，或有雨于金末、銀末、牛頭栴檀、堅黑沉水龍堅栴檀、多摩羅葉香，又雨優缽羅華、波頭摩、種種諸華、種種衣、種種蓋、種種幢幡、金繩、珠瓔。

一切諸龍大龍向佛合掌，一時同聲，而作是言：「大德婆伽婆！我等一切於三寶所，住增上信樂心。我等今者於世尊前說誠實誓，在在處處城邑聚落人民之中，顯示如是船華功德陀羅尼，如是一切諸餘陀羅尼。謂水宅心陀羅尼、磨刀陀羅尼、幢蓋愿陀羅尼、能求尸利子利奴陀羅尼、船華功德陀羅尼，及四天王所說陀羅尼，並四龍心陀羅尼，如是等大陀羅尼，在在處處一一顯示演說受持讀誦。我等諸龍隨彼彼處城邑、聚落、邊地、山川，隨其時節起云降雨，寒溫調適。我等於彼彼處，滅除自軍他軍斗亂、諍訟、疫病、饑饉、死亡等，令其處處安隱豐熟，人民安樂甚可愛樂。我又令彼種子、芽莖、枝葉、華果、樹木、五穀、藥草，增長其味不令損減，眾生依報豐饒，肥膩甘甜勝味妙香能令出生。我等亦能令閻浮提一切諸王悉生慈心、利益心、無怨心、無違

【現代漢語翻譯】 現代漢語譯本 前來集會的人們，聽聞了船華功德大陀羅尼（一種強大的咒語），都欣喜若狂，無法自持。他們深深慶幸自己能有此機緣，生起了慈悲之心和對來世的信心，對佛、法、僧三寶產生了純凈的信仰和尊重，生起了恭敬和稀有之感。他們懺悔自己過去生為畜生所造的惡業，併發起了進入無上大乘佛法的心。那些龍和其他龍族，都盡其所能地想要供養佛陀。有的龍降下金粉、銀粉、牛頭栴檀（一種珍貴的香木）、堅黑沉水龍堅栴檀（一種珍貴的香木）、多摩羅葉香（一種香料），又降下優缽羅華（藍色蓮花）、波頭摩（紅色蓮花）等各種鮮花，以及各種衣物、寶蓋、幢幡、金繩、珠瓔等寶物。 所有的龍和大龍都向佛陀合掌，同時發出聲音，說道：『偉大的婆伽婆（佛陀的尊稱）！我們都對三寶懷有無比的信仰和喜悅。我們現在在世尊面前發下真誠的誓言，無論在何處，在城鎮、村莊、人群之中，我們都會宣揚船華功德陀羅尼，以及其他一切陀羅尼，如水宅心陀羅尼、磨刀陀羅尼、幢蓋愿陀羅尼、能求尸利子利奴陀羅尼、船華功德陀羅尼，以及四天王所說的陀羅尼，還有四龍心陀羅尼等等。這些偉大的陀羅尼，我們都會在各地一一宣講、演說、受持和讀誦。我們這些龍族，無論在城鎮、村莊、邊遠地區、山川，都會根據時節降下雲雨，調節寒溫。我們會在各地消除軍隊之間的戰鬥、爭端、瘟疫、饑荒、死亡等災難，使各地安寧豐收，人民安樂，生活美好。我們還會使種子、芽莖、枝葉、花果、樹木、五穀、藥草，增長其味道，不使其減損，使眾生的生活富足，食物肥美甘甜，香氣美妙，能使眾生健康成長。我們也能使閻浮提（我們所居住的世界）的一切國王都生起慈悲心、利益心、無怨恨心、無違逆心。』

【English Translation】 English version Those who came to the gathering, upon hearing the great Dharani of the Merits of the Ship Flower (a powerful mantra), were overjoyed and could not contain themselves. They deeply rejoiced in this opportunity, giving rise to compassionate hearts and faith in the afterlife. They developed pure faith and respect for the Three Jewels (Buddha, Dharma, Sangha), generating reverence and a sense of wonder. They repented for the evil deeds they had committed in their past lives as animals and resolved to enter the path of the unsurpassed Mahayana Buddhism. The dragons and other dragon clans, each according to their ability, wished to make offerings to the Buddha. Some dragons rained down gold dust, silver dust, sandalwood from the ox's head (a precious fragrant wood), hard black sinking dragon sandalwood (a precious fragrant wood), and Tamala leaf incense (a kind of spice). They also rained down Utpala flowers (blue lotuses), Paduma flowers (red lotuses), various kinds of flowers, as well as various garments, canopies, banners, golden ropes, and pearl necklaces. All the dragons and great dragons folded their palms towards the Buddha and, in unison, said: 'Great Bhagavan (an honorific title for the Buddha)! We all hold immense faith and joy in the Three Jewels. We now make a sincere vow before the World Honored One that, wherever we are, in towns, villages, and among the people, we will proclaim the Dharani of the Merits of the Ship Flower, as well as all other Dharanis, such as the Dharani of the Water Dwelling Heart, the Dharani of Sharpening the Knife, the Dharani of the Canopy Wish, the Dharani for Seeking Sons and Servants, the Dharani of the Merits of the Ship Flower, as well as the Dharanis spoken by the Four Heavenly Kings, and the Dharanis of the Four Dragon Hearts, and so on. These great Dharanis, we will proclaim, expound, uphold, and recite in every place. We dragons, in towns, villages, remote areas, and mountains, will, according to the seasons, send down clouds and rain, and regulate the temperature. We will eliminate battles between armies, disputes, plagues, famines, deaths, and other disasters in various places, making them peaceful and prosperous, with people living happily and joyfully. We will also cause seeds, sprouts, branches, leaves, flowers, fruits, trees, grains, and medicinal herbs to increase in flavor, not diminish, so that the lives of sentient beings are abundant, with food that is rich, sweet, and fragrant, enabling them to grow healthily. We can also cause all the kings of Jambudvipa (the world we live in) to generate compassionate hearts, hearts of benefit, hearts without resentment, and hearts without opposition.'

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諍心，如是婆羅門、剎利、毗舍、首陀，乃至夜叉令生慈心，乃至優婆塞優婆夷，令生和合心。隨此陀羅尼所至到處，我等能為如上所說之事。」

爾時，世尊贊諸龍言：「善哉，善哉！」

爾時，一切諸來大眾亦贊諸龍：「善哉，善哉！」

爾時，須彌藏菩薩亦讚：「善哉！」贊善哉已，告功德天言：「清凈智！汝今乃有如是無量諸大菩薩以為善友，猶故不能轉調伏輪成熟眾生。」

時，功德天語須彌藏菩薩言：「若菩薩摩訶薩以願力自在因緣故，於此穢惡五濁佛剎受生，得值如是善知識伴，如我今日得遇如是相應善友者，彼人阿耨多羅三藐三菩提便在掌中，則為滿足六波羅蜜。若有勇猛精進菩薩為善友所攝者，一切種智便在掌中。」

佛言：「如是，如是。清凈智！如汝所說，若有菩薩摩訶薩願力自在，為成熟眾生因緣故生五濁世，勇猛精進堅固不退，以四攝法相應，為如是大善知識伴所攝，一切智智已在掌中。當知彼人便為滿足六波羅蜜離三惡道，當知是人遠離胞胎，當知是人住無學地盡諸有漏，當知彼人為一切諸佛憶念護持，當知是人住離欲地。」

爾時，會中有天帝釋，名無垢威德，合掌向佛而作是言：「世尊！何因何緣，是諸龍大龍損壞世間眾生資財？」

【現代漢語翻譯】 現代漢語譯本：『爭鬥之心，像這樣，無論是婆羅門（婆羅門，印度教祭司階層）、剎帝利（剎帝利，印度教的武士和統治者階層）、吠舍（吠舍，印度教的商人階層）、首陀羅（首陀羅，印度教的農民和勞動者階層），乃至夜叉（夜叉，佛教中的一種鬼神），都讓他們生起慈悲之心，乃至優婆塞（優婆塞，在家男佛教徒）、優婆夷（優婆夷，在家女佛教徒），都讓他們生起和合之心。無論這個陀羅尼（陀羅尼，佛教咒語）所到之處，我們都能為他們做以上所說的事情。』 當時，世尊讚歎眾龍說：『好啊，好啊！』 當時，所有前來集會的大眾也讚歎眾龍說：『好啊，好啊！』 當時，須彌藏菩薩也讚歎說：『好啊！』讚歎完畢后，他告訴功德天說：『清凈智！你現在有如此無量的大菩薩作為善友，仍然不能轉動調伏之輪來成熟眾生。』 當時，功德天對須彌藏菩薩說：『如果菩薩摩訶薩（菩薩摩訶薩，大菩薩）以願力自在的因緣，在這個污穢的五濁（五濁，指劫濁、見濁、煩惱濁、眾生濁、命濁）佛剎受生，能夠遇到像這樣的善知識（善知識，指能引導人向善的良師益友）伴侶，就像我今天能夠遇到這樣相應的善友一樣，那麼這個人證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺，即佛的智慧）就如同在掌握之中，也就圓滿了六波羅蜜（六波羅蜜，指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法）。如果有勇猛精進的菩薩被善友所攝受，那麼一切種智（一切種智，佛的智慧）也就在掌握之中。』 佛說：『是這樣，是這樣。清凈智！正如你所說，如果有菩薩摩訶薩以願力自在，爲了成熟眾生的因緣而生於五濁世，勇猛精進，堅定不退，以四攝法（四攝法，指佈施、愛語、利行、同事四種攝化眾生的方法）相應，被這樣的大善知識伴侶所攝受，那麼一切智智（一切智智，佛的智慧）已經在掌握之中。應當知道這個人就圓滿了六波羅蜜，遠離三惡道（三惡道，指地獄、餓鬼、畜生三道），應當知道這個人遠離胞胎，應當知道這個人住在無學地（無學地，指修行已達最高境界，無需再學），斷盡一切有漏（有漏，指有煩惱的世間法），應當知道這個人被一切諸佛憶念護持，應當知道這個人住在離欲地。』 當時，會中有一位天帝釋（天帝釋，佛教中的天神），名叫無垢威德，他合掌向佛說道：『世尊！是什麼原因，是什麼緣故，這些龍大龍會損壞世間眾生的資財？』

【English Translation】 English version: 『Contentious minds, like this, whether they are Brahmins (Brahmins, the priestly class in Hinduism), Kshatriyas (Kshatriyas, the warrior and ruling class in Hinduism), Vaishyas (Vaishyas, the merchant class in Hinduism), Shudras (Shudras, the peasant and labor class in Hinduism), or even Yakshas (Yakshas, a type of ghost or spirit in Buddhism), let them all generate compassionate hearts, and even Upasakas (Upasakas, male lay Buddhists) and Upasikas (Upasikas, female lay Buddhists), let them generate harmonious hearts. Wherever this Dharani (Dharani, a Buddhist mantra) goes, we can do the things mentioned above.』 At that time, the World Honored One praised the dragons, saying, 『Excellent, excellent!』 At that time, all the great assembly that had come also praised the dragons, saying, 『Excellent, excellent!』 At that time, Bodhisattva Sumeru-garbha also praised, saying, 『Excellent!』 After praising, he said to the Goddess of Merit, 『Pure Wisdom! You now have such immeasurable great Bodhisattvas as good friends, yet you still cannot turn the wheel of taming and subduing to mature sentient beings.』 At that time, the Goddess of Merit said to Bodhisattva Sumeru-garbha, 『If a Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) by the power of their vows and the causes and conditions of their own free will, takes birth in this defiled and evil five turbidities (five turbidities, referring to the turbidities of the kalpa, views, afflictions, sentient beings, and life) Buddha-land, and is able to encounter such good spiritual companions, just as I today am able to encounter such corresponding good friends, then that person's attainment of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, supreme perfect enlightenment, the wisdom of a Buddha) is as if in the palm of their hand, and they will have fulfilled the Six Paramitas (Six Paramitas, referring to the six practices of giving, morality, patience, diligence, meditation, and wisdom). If there is a courageous and diligent Bodhisattva who is embraced by good friends, then all-knowing wisdom (all-knowing wisdom, the wisdom of a Buddha) is also in the palm of their hand.』 The Buddha said, 『It is so, it is so. Pure Wisdom! As you have said, if there is a Bodhisattva Mahasattva who, by the power of their vows, for the sake of maturing sentient beings, is born in the five turbidities world, is courageous and diligent, firm and unretreating, and is in accordance with the Four Means of Attraction (Four Means of Attraction, referring to the four methods of giving, kind speech, beneficial action, and cooperation), and is embraced by such great good spiritual companions, then all-knowing wisdom is already in the palm of their hand. It should be known that this person has fulfilled the Six Paramitas, is far from the three evil paths (three evil paths, referring to the paths of hell, hungry ghosts, and animals), it should be known that this person is far from the womb, it should be known that this person dwells in the stage of no-more-learning (stage of no-more-learning, referring to the highest stage of practice where no further learning is needed), has exhausted all outflows (outflows, referring to worldly phenomena with afflictions), it should be known that this person is remembered and protected by all Buddhas, it should be known that this person dwells in the stage of detachment from desire.』 At that time, in the assembly, there was a Deva Indra (Deva Indra, a celestial deity in Buddhism), named Immaculate Majesty, who joined his palms and said to the Buddha, 『World Honored One! What is the cause, what is the reason, that these dragons and great dragons damage the wealth of sentient beings in the world?』

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佛言：「有二因緣，是諸龍等能壞世間眾生資財。何等為二？一者、貪力因緣；二者、瞋力因緣。以是因緣故，起非時雲雨、霜雹、寒熱，損壞眾生所有種子、芽莖、枝葉、華果、五穀、藥味，悉令燒然乾枯墮落，損減眾生資生之具，令身口意造作種種諸重惡業。眾生以此重業障故，燒滅過去一切善根無有遺余，遠離善知識、常在三惡道。或有眾生，于現在世為衣食故，乃至造作五逆重業，以惡業故於無量劫不得人身，設使久后得人身者，或諸根殘缺或失正念，生真陀羅家下劣種姓工巧之家，貧窮、下賤、衣食不充、資生乏短。又復，以惡業故離善知識，以身口意惡業障行，復墮三惡道中，乃至阿鼻地獄是其勝路，如是善男子飲食乏短故。是諸眾生久處生死沉流不絕，具受三塗種種極苦。」

爾時，世尊即說偈言：

「所有諸苦生，　　皆由於飲食， 　若離於飲食，　　諸苦則不生。」

爾時，無垢威德帝釋即說偈言：

「奇哉恩愛罥，　　乃至於有頂， 　如是廣大罥，　　皆因飲食生。 　凡夫二種因，　　愛繩繫縛身， 　不能得逃避，　　猶如鹿著罥。 　或走或徐行，　　起已還復墮， 　愛毒藥過故，　　或啼或喜笑。 　機關苦輪逼，　　猶如壓油麻， 　一切諸人天，　　愛逼迫

【現代漢語翻譯】 現代漢語譯本：佛陀說：『有兩種因緣，使得龍等能夠破壞世間眾生的資財。是哪兩種呢？第一是貪慾的力量，第二是嗔恨的力量。因為這兩種因緣，就會出現不合時節的雲雨、霜雹、寒冷和炎熱，損壞眾生所有的種子、幼苗、枝葉、花朵、果實、五穀、藥材，全部使之燃燒、乾枯、掉落，減少眾生賴以生存的物資，使他們的身口意造作各種嚴重的惡業。眾生因為這些嚴重的業障，燒燬過去的一切善根，沒有絲毫剩餘，遠離善知識，常常處於三惡道中。或者有些眾生，在現世爲了衣食，甚至造作殺父、殺母、殺阿羅漢、出佛身血、破和合僧的五逆重罪，因為這些惡業，在無量劫中都不能得到人身。即使很久以後得到人身，也會諸根殘缺或者失去正念，出生在旃陀羅（賤民）家或者低劣的種姓、工匠之家，貧窮、困苦、衣食不足、生活物資匱乏。而且，又因為惡業而遠離善知識，因為身口意惡業的障礙，再次墮入三惡道中，甚至阿鼻地獄是他們常去的道路。像這樣，善男子，因為飲食的匱乏，這些眾生長期處於生死輪迴中，無法停止，承受三惡道中各種極端的痛苦。』 當時，世尊就說了偈語： 『所有各種痛苦的產生，都是由於飲食；如果能夠遠離飲食，各種痛苦就不會產生。』 當時，無垢威德帝釋就說了偈語： 『多麼奇妙啊，恩愛的束縛，竟然可以達到有頂天（三界最高處）；如此廣大的束縛，都是因為飲食而產生。凡夫因為兩種原因，被愛慾的繩索束縛，不能逃脫，就像鹿被網纏住一樣。或者奔跑，或者緩慢行走，起身之後又再次跌倒，因為愛慾的毒藥的緣故，或者哭泣，或者歡笑。被痛苦的機關輪子逼迫，就像壓榨芝麻一樣。一切人天，都被愛慾逼迫。』

【English Translation】 English version: The Buddha said, 'There are two causes and conditions by which dragons and others can destroy the wealth of sentient beings in the world. What are these two? The first is the power of greed, and the second is the power of anger. Because of these causes and conditions, untimely clouds and rain, frost, hail, cold, and heat arise, damaging all the seeds, sprouts, branches, leaves, flowers, fruits, five grains, and medicinal herbs of sentient beings, causing them all to burn, wither, and fall. This diminishes the resources upon which sentient beings depend for survival, causing them to create various heavy evil karmas with their body, speech, and mind. Because of these heavy karmic obstacles, sentient beings burn away all their past good roots, leaving nothing behind. They are separated from good teachers and are constantly in the three evil realms. Or, some sentient beings, in this present life, for the sake of clothing and food, even create the five rebellious acts of killing their father, killing their mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha. Because of these evil karmas, they cannot obtain a human body for countless kalpas. Even if they obtain a human body after a long time, they will have defective faculties or lose right mindfulness, being born into a Candala (outcaste) family or a low caste, a craftsman's family, poor, distressed, lacking sufficient clothing and food, and short of the necessities of life. Furthermore, because of evil karma, they are separated from good teachers. Because of the obstacles of evil karma of body, speech, and mind, they fall again into the three evil realms, even to Avici Hell, which is their frequent path. Thus, good men, because of the lack of food and drink, these sentient beings are long in the cycle of birth and death, unable to stop, enduring all kinds of extreme suffering in the three evil realms.' At that time, the World Honored One spoke in verse: 'All kinds of suffering arise, all due to food and drink; if one can be separated from food and drink, all suffering will not arise.' At that time, the immaculate and majestic Sakra (Indra) spoke in verse: 'How wondrous is the snare of love and affection, reaching even to the peak of existence (the highest realm of the three realms); such a vast snare arises from food and drink. Ordinary beings, because of two causes, are bound by the ropes of desire, unable to escape, like a deer caught in a net. Whether running or walking slowly, rising up only to fall again, because of the poison of desire, they either cry or laugh. Pressed by the wheel of painful mechanisms, like sesame seeds being pressed for oil. All humans and devas are pressed by desire.'

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亦然。 　百千眾伎術，　　雖見種種巧， 　愛戲弄人天，　　巧妙過於彼。 　貪愛毒之過，　　能害一切人， 　設學武勇怨，　　猶尚不能及。 　如夜叉所執，　　狂亂種種語， 　愛夜叉所執，　　狂亂過於是。 　世有吉祥人，　　能離恩愛怖， 　若能幹竭愛，　　則度世彼岸。」

爾時，觀世音菩薩亦說偈言：

「貪瞋癡惑人，　　狂亂無正念， 　遠離一切善，　　造作重惡業， 　不敬尊父母，　　散滅于善道， 　不敬信三寶，　　又造諸逆業， 　無有悲愍心，　　暴惡甚可怖， 　彼瞋心力故，　　入阿鼻地獄。 　眾生瞋恚故，　　迭互相食啖， 　數數惡道中，　　眾苦所逼迫， 　遠離善知識，　　噁心所躓頓， 　常處諸有海，　　遊行黑闇路。 　菩薩大悲身，　　為如是眾生， 　自舍於己樂，　　令彼得解脫。 　修習菩提行，　　造作三種事， 　建立勝法幢，　　除滅眾生惡。 　為一眾生故，　　廣集諸苦行， 　精勤修道法，　　舍財及身命。 　為一一眾生，　　無量劫受苦， 　救拔眾生故，　　堪忍世苦惱。 　功德天勇猛，　　住教化眾生， 　為貪慾眾生，　　發起菩提心。」

爾時，功德天以一斛器盛諸種子，奉上觀世音菩薩摩訶薩

【現代漢語翻譯】 現代漢語譯本 也是這樣。 百千種伎藝和法術，雖然能展現種種精巧， 卻喜歡戲弄人天，其巧妙之處遠勝過那些伎藝。 貪愛的毒害，能傷害一切人， 即使學習武藝和怨恨，也仍然不能達到貪愛的程度。 就像被夜叉（一種惡鬼）所控制，胡言亂語， 被愛慾所控制，其狂亂程度更甚於此。 世間有吉祥之人，能夠遠離恩愛帶來的恐懼， 如果能夠徹底斷絕愛慾，就能度過生死苦海，到達彼岸。

這時，觀世音菩薩也說了偈語：

貪婪、嗔恨、愚癡迷惑人，使人狂亂而失去正念， 遠離一切善行，造作種種嚴重的惡業， 不尊敬父母長輩，散失了行善的道路， 不敬信佛、法、僧三寶，又造作各種違逆的罪業， 沒有慈悲憐憫之心，暴虐兇惡令人恐懼， 他們因嗔恨心的力量，墮入阿鼻地獄（佛教中最痛苦的地獄）。 眾生因為嗔恨，互相殘殺吞食， 多次在惡道中，被各種痛苦所逼迫， 遠離善知識，被噁心所阻礙， 常常處於生死輪迴的苦海中，走在黑暗的道路上。 菩薩以大慈悲之心，爲了這樣的眾生， 捨棄自己的快樂，使他們得到解脫。 修習菩提之道，做三種事情， 建立殊勝的佛法旗幟，消除眾生的罪惡。 爲了一個眾生，廣泛地積累各種苦行， 精勤地修習佛道，捨棄錢財和生命。 爲了每一個眾生，在無量劫中承受痛苦， 爲了救拔眾生，能夠忍受世間的苦惱。 功德天（佛教護法神）勇猛精進，致力於教化眾生， 爲了貪慾的眾生，發起菩提心。

這時，功德天用一斛的容器盛滿各種種子，奉獻給觀世音菩薩摩訶薩（大菩薩）。

【English Translation】 English version It is also like that. The hundreds and thousands of skills and arts, though they display various crafts, They love to play with humans and gods, their cleverness surpassing those skills. The poison of greed can harm all people, Even learning martial arts and resentment still cannot reach the extent of greed. Like being possessed by a Yaksha (a type of evil spirit), speaking wildly, Being possessed by love, the madness is even greater than that. There are auspicious people in the world who can be free from the fear of love and affection, If one can completely dry up desire, then one can cross the sea of birth and death to the other shore.

At that time, Bodhisattva Avalokiteśvara also spoke in verse:

Greed, hatred, and delusion confuse people, causing them to be mad and lose right mindfulness, They stay away from all good deeds, creating various serious evil karmas, They do not respect their parents and elders, scattering the path of good deeds, They do not respect and believe in the Three Jewels (Buddha, Dharma, Sangha), and create various rebellious sins, They have no compassion or pity, being violent and terrifying, Because of the power of their hatred, they fall into Avici Hell (the most painful hell in Buddhism). Because of hatred, sentient beings kill and devour each other, Repeatedly in evil realms, they are oppressed by various sufferings, They stay away from good teachers, being hindered by evil minds, They are always in the sea of samsara, walking on a dark path. Bodhisattvas, with great compassion, for the sake of such beings, Give up their own happiness, so that they may attain liberation. They cultivate the path of Bodhi, doing three things, Establishing the banner of the supreme Dharma, eliminating the evils of sentient beings. For the sake of one sentient being, they widely accumulate various ascetic practices, Diligently cultivating the Buddha's path, giving up wealth and life. For each and every sentient being, they endure suffering for countless kalpas, To save sentient beings, they can endure the sufferings of the world. The Goddess of Merit (a Buddhist protector deity) is brave and diligent, dedicated to teaching sentient beings, For the sake of greedy sentient beings, she awakens the Bodhi mind.

At that time, the Goddess of Merit offered a container filled with various seeds to Bodhisattva Avalokiteśvara Mahasattva (Great Bodhisattva).

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，而作是言：「我今以此一切種子施善丈夫，為欲增益一切種子，愿令我意所欲成滿。又令我能於四天下充足眾生資生之具，于惡暴虐斷善眾生拔其苦惱，令得安住菩提之種。」

爾時，觀世音菩薩摩訶薩即以手執彼種子器，遍示十方，作如是言：「一切十方諸佛菩薩及以諸龍今現在者，愿悉念我，令使一切諸四天下所有種子、芽莖、枝葉、華果、五穀及諸藥味，地味精氣、眾生精氣、善法精氣增長無損。又復令此四天下中三寶種性相續不斷，使功德天一切所愿皆悉滿足，常使功德天能令一切眾生資財豐足，亦能教化一切眾生，遠離一切惡令發菩提心，又令諸眾生得離三惡道生於天中。」

即說咒曰：

「多地他　牟尼尸婆　牟尼那佉　牟尼波羅　牟尼婆利　薩𧯞婆于娑差帝剎多啰波羅那　膩羅婆耶婆薩婆毗阇　耶婆悉利梨　莎波呵

「此陀羅尼句擁護某甲　莎波呵」

爾時，世尊贊觀世音菩薩功德天言：「善哉，善哉！」告功德天言：「清凈智！一切諸佛及諸大眾已作加護，於此四天下中五穀、種子、芽莖、枝葉悉令成熟，又亦令汝能化眾生，汝今應當教化眾生。」

爾時，帝釋憍尸迦白佛言：「世尊！當何名此法門？云何受持？」

佛告憍尸迦：「此經名曰『如來共

【現代漢語翻譯】 現代漢語譯本：並且這樣說道：『我現在將這所有的種子佈施給善男子，是爲了增長一切種子，愿我心中所想都能圓滿實現。又愿我能使四大部洲的眾生資生之物充足，對於那些兇惡殘暴、斷絕善根的眾生，拔除他們的苦惱，使他們能夠安住于菩提之種。』 當時，觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）就用手拿著那個種子器，向十方展示，並這樣說道：『一切十方諸佛菩薩以及諸龍，現在在這裡的，愿你們都憶念我，使一切四大部洲所有的種子、芽莖、枝葉、花果、五穀以及各種藥味，地味精氣、眾生精氣、善法精氣都增長而沒有損耗。又使這四大部洲中三寶（佛、法、僧）的種性相續不斷，使功德天（Lakshmi）一切所愿都能滿足，常使功德天能使一切眾生資財豐足，也能教化一切眾生，遠離一切惡行，發起菩提心，又使眾生脫離三惡道，生於天界。』 隨即說咒語道： 『多地他，牟尼尸婆（Muniśiva），牟尼那佉（Muninakha），牟尼波羅（Munipara），牟尼婆利（Munibhari），薩𧯞婆于娑差帝剎多啰波羅那，膩羅婆耶婆薩婆毗阇，耶婆悉利梨，莎波呵（Svaha）。』 『此陀羅尼句擁護某甲，莎波呵。』 當時，世尊讚歎觀世音菩薩功德天說：『善哉，善哉！』告訴功德天說：『清凈智！一切諸佛以及諸大眾已經加持護佑，使這四大部洲中的五穀、種子、芽莖、枝葉都成熟，也使你能夠教化眾生，你現在應當教化眾生。』 當時，帝釋憍尸迦（Indra Kausika）對佛說：『世尊！這個法門應當叫什麼名字？應當如何受持？』 佛告訴憍尸迦：『這部經名為《如來共』

【English Translation】 English version: And spoke thus: 『I now give all these seeds to the good men, for the purpose of increasing all seeds, wishing that all my desires may be fulfilled. And may I be able to provide all beings in the four continents with sufficient means of sustenance, and for those who are wicked and violent, cutting off their roots of goodness, may I remove their suffering, and enable them to abide in the seed of Bodhi.』 At that time, Avalokiteśvara Bodhisattva Mahāsattva, holding the seed vessel in his hand, showed it to the ten directions, and spoke thus: 『All Buddhas and Bodhisattvas in the ten directions, as well as all dragons who are present here, may you all remember me, so that all seeds, sprouts, stems, branches, leaves, flowers, fruits, five grains, and various medicinal flavors, the essence of earth, the essence of beings, and the essence of good dharma in all the four continents may grow without loss. And may the lineage of the Three Jewels (Buddha, Dharma, Sangha) in these four continents continue uninterrupted, so that all the wishes of Lakshmi may be fulfilled, and may Lakshmi always enable all beings to have abundant wealth, and also be able to teach all beings, to stay away from all evil deeds, to arouse the Bodhi mind, and also enable all beings to be liberated from the three evil paths and be born in the heavens.』 Then he spoke the mantra: 『Tadyatha, Muniśiva, Muninakha, Munipara, Munibhari, Sarva vasu sadhyate kṣatra parana, Nilabhaya vasava viṣaya, Yava siri ri, Svaha.』 『May this Dharani sentence protect so-and-so, Svaha.』 At that time, the World Honored One praised Avalokiteśvara Bodhisattva Lakshmi, saying: 『Excellent, excellent!』 He told Lakshmi: 『Pure Wisdom! All Buddhas and all the assembly have already blessed and protected, so that the five grains, seeds, sprouts, stems, and leaves in these four continents may all ripen, and also enable you to teach beings, you should now teach beings.』 At that time, Indra Kausika said to the Buddha: 『World Honored One! What should this Dharma gate be called? How should it be received and upheld?』 The Buddha told Kausika: 『This sutra is called 「The Tathagata』s Shared』

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功德天本願要誓經』，亦名『須彌藏菩薩所愿，亦名陀羅尼篋』，亦名『增長地味』，亦名『三昧方便教化眾生』。」

說此法時，功德大天、須彌藏菩薩摩訶薩，及一切諸來龍、大龍並其眷屬，一切神仙、天人、阿修羅、乾闥婆眾，聞佛所說皆大歡喜。

大方等大集經卷第五十八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五十九

高齊天竺三藏那連提耶舍譯

十方菩薩品第十三

佛在王舍國法清凈處時，自然師子座交絡帳。

佛時坐現三十二相，光影表現十方。諸菩薩皆來謁問佛：「菩薩何因緣？有癡者、有黠者、有慧者、有能飛者、有能坐行三昧禪者、有能徹視者、有不能飛者、有不能坐行禪行三昧得定意不能久者、智慧有厚薄者。同菩薩行，何因緣有薄厚？同有心意識、同眼耳鼻口身。何因緣得行異？」

佛言：「善哉，善哉！十方過去佛、現在佛、諸當來佛，皆說人能計心意識眼耳鼻口身，皆說為同法。」

佛言：「人能校計六情為一切，得十方佛智慧。」

佛告諸菩薩言：「諸菩薩有薄厚。」

諸菩薩問佛：「何等為薄厚？」

佛言：「菩薩厚者，謂菩薩行道隨道行深。菩薩薄者，行道不

【現代漢語翻譯】 現代漢語譯本：『功德天本願要誓經』，也稱為『須彌藏菩薩所愿』，又名『陀羅尼篋』，也叫『增長地味』，還被稱為『三昧方便教化眾生』。 當宣說此法時，功德大天、須彌藏菩薩摩訶薩，以及所有前來的龍、大龍及其眷屬，一切神仙、天人、阿修羅、乾闥婆眾，聽聞佛陀所說，都非常歡喜。 《大方等大集經》卷第五十八 大正藏第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第五十九 高齊天竺三藏那連提耶舍譯 十方菩薩品第十三 佛陀在王舍國法清凈處時，自然出現獅子座，並有交錯的帷帳。 佛陀當時端坐，顯現三十二相，光芒照耀十方。諸位菩薩都來拜見並請問佛陀：『菩薩因何緣故？有的愚癡，有的聰慧，有的有智慧，有的能飛行，有的能坐禪入定，有的能透視，有的不能飛行，有的不能坐禪入定，禪定不能持久，智慧有深淺。同樣是菩薩修行，為何有深淺之別？同樣有心意識，同樣有眼耳鼻口身。為何修行會有差異？』 佛陀說：『好啊，好啊！十方過去佛、現在佛、未來佛，都說人能計算心意識眼耳鼻口身，都說這是相同的法。』 佛陀說：『人能校量六根為一切，就能獲得十方佛的智慧。』 佛陀告訴諸位菩薩說：『諸位菩薩有深淺之別。』 諸位菩薩問佛陀：『什麼是深淺之別？』 佛陀說：『菩薩深厚的，是指菩薩修行時，能隨順道行深入。菩薩淺薄的，是指修行時不能隨順道行深入。

【English Translation】 English version: 'The Sutra of the Vows of the Goddess of Merit', also known as 'The Vows of Bodhisattva Sumeru-garbha', also named 'Dharani Casket', also called 'Increasing the Essence of Earth', and also referred to as 'Samadhi Expedient Teaching to Convert Sentient Beings'. When this Dharma was being expounded, the Great Goddess of Merit, Bodhisattva Sumeru-garbha Mahasattva, and all the dragons, great dragons, and their retinues, all the immortals, gods, asuras, and gandharvas, upon hearing what the Buddha had said, were all greatly delighted. The Great Vaipulya Mahasamnipata Sutra, Volume 58 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Volume 59 Translated by Tripitaka Narendrayasas of Tianzhu (India) during the Gao Qi Dynasty Chapter Thirteen: The Bodhisattvas of the Ten Directions When the Buddha was in the pure Dharma place of Rajagrha, a lion throne with interwoven canopies appeared naturally. The Buddha then sat, manifesting the thirty-two marks, with light illuminating the ten directions. All the Bodhisattvas came to pay homage and asked the Buddha: 'What is the cause and condition for Bodhisattvas? Some are foolish, some are clever, some are wise, some can fly, some can sit in meditation and attain samadhi, some can see through things, some cannot fly, some cannot sit in meditation and attain samadhi, and their samadhi cannot last long, and their wisdom varies in depth. They all practice the Bodhisattva path, why are there differences in depth? They all have mind consciousness, and they all have eyes, ears, nose, mouth, and body. Why are there differences in practice?' The Buddha said: 'Excellent, excellent! All the Buddhas of the past, present, and future in the ten directions all say that people can calculate the mind consciousness, eyes, ears, nose, mouth, and body, and they all say that this is the same Dharma.' The Buddha said: 'If people can measure the six senses as everything, they will attain the wisdom of the Buddhas of the ten directions.' The Buddha told the Bodhisattvas: 'There are differences in depth among the Bodhisattvas.' The Bodhisattvas asked the Buddha: 'What are the differences in depth?' The Buddha said: 'Bodhisattvas who are deep are those who, when practicing the path, follow the path deeply. Bodhisattvas who are shallow are those who, when practicing the path, cannot follow the path deeply.'

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能悉隨行，謂行有多少隨道少，是為菩薩薄。」

諸菩薩問佛：「何等為菩薩常隨道不失行？」

佛言：「謂菩薩常守心意識令不動，歸滅盡種道栽；謂菩薩能守眼令色不著，歸滅盡種道栽；謂菩薩能守耳令聲不著，歸滅盡種道栽；謂菩薩能守鼻令香不著，歸滅盡種道栽；謂菩薩能守口令味不著，歸滅盡種道栽；謂菩薩守身令細滑不著，歸滅盡種道栽；菩薩如是能守六情得好惡不動常守滅盡，是為厚隨道深。」

菩薩復問佛：「何等為菩薩行薄？」

佛言：「謂菩薩失行，有時得行有時不得行，有時菩薩能守心意識隨道，有時眼不能守，便失行不隨道。有時守眼不能守耳，有時能守耳不能守鼻，有時守鼻不能守口，有時能守口不能守身，有時能守身不能坐禪，有時能坐禪不能校計，有時能校計不能行，有時能行不能分別，有時能分別不能知細軟微意。用是故，菩薩隨道有失行有得行；用是故，菩薩行道有薄厚不等。」

菩薩問佛：「如是當作何等行？」

佛言：「要菩薩當自行校計，當自知墮校計不墮校計。墮校計者，菩薩為黠，不知校計為癡。」

問曰：「當校計黠，當校計癡者云何？」

佛言：「已校計癡，便能校計黠。」

佛言：「人有百八愛令癡，

【現代漢語翻譯】 現代漢語譯本：能完全隨順修行，意思是修行有多少隨順於道就有多少，這對於菩薩來說是淺薄的。 諸位菩薩問佛：『什麼是菩薩常常隨順於道而不失去修行？』 佛說：『意思是菩薩常常守護自己的心意識使其不動搖，歸於滅盡的種子道栽；意思是菩薩能夠守護眼睛不被色所迷惑，歸於滅盡的種子道栽；意思是菩薩能夠守護耳朵不被聲音所迷惑，歸於滅盡的種子道栽；意思是菩薩能夠守護鼻子不被香氣所迷惑，歸於滅盡的種子道栽；意思是菩薩能夠守護嘴巴不被味道所迷惑，歸於滅盡的種子道栽；意思是菩薩守護身體不被細滑的觸感所迷惑，歸於滅盡的種子道栽；菩薩如果能夠這樣守護六根，使其不受好惡的影響，常常守護滅盡，這就是深厚的隨順於道。』 菩薩又問佛：『什麼是菩薩的修行淺薄？』 佛說：『意思是菩薩失去修行，有時能夠修行，有時不能修行，有時菩薩能夠守護心意識隨順於道，有時眼睛不能守護，就失去了修行不隨順於道。有時能守護眼睛不能守護耳朵，有時能守護耳朵不能守護鼻子，有時守護鼻子不能守護嘴巴，有時能守護嘴巴不能守護身體，有時能守護身體不能坐禪，有時能坐禪不能校計（校計：檢查和計算），有時能校計不能修行，有時能修行不能分別，有時能分別不能知道細微的意念。因此，菩薩隨順於道有失去修行的時候，也有得到修行的時候；因此，菩薩修行有淺薄和深厚的不等。』 菩薩問佛：『像這樣應當如何修行？』 佛說：『菩薩應當自己進行檢查和計算，應當自己知道是墮入檢查和計算還是不墮入檢查和計算。墮入檢查和計算的，菩薩是聰明的，不知道檢查和計算的是愚癡的。』 問：『應當檢查和計算聰明，應當檢查和計算愚癡，這是什麼意思？』 佛說：『已經檢查和計算了愚癡，就能檢查和計算聰明。』 佛說：『人有百八種愛慾使人愚癡，』

【English Translation】 English version: To be able to fully follow practice, meaning that the amount of practice follows the path, is considered shallow for a Bodhisattva. The Bodhisattvas asked the Buddha, 'What is it for a Bodhisattva to constantly follow the path without losing practice?' The Buddha said, 'It means that a Bodhisattva constantly guards their mind and consciousness, keeping them from wavering, returning to the seed of extinction and planting the path; it means that a Bodhisattva can guard their eyes from being attached to forms, returning to the seed of extinction and planting the path; it means that a Bodhisattva can guard their ears from being attached to sounds, returning to the seed of extinction and planting the path; it means that a Bodhisattva can guard their nose from being attached to smells, returning to the seed of extinction and planting the path; it means that a Bodhisattva can guard their mouth from being attached to tastes, returning to the seed of extinction and planting the path; it means that a Bodhisattva guards their body from being attached to fine and smooth sensations, returning to the seed of extinction and planting the path; if a Bodhisattva can guard their six senses in this way, keeping them from being affected by likes and dislikes, and constantly guarding extinction, this is a deep following of the path.' The Bodhisattvas again asked the Buddha, 'What is it for a Bodhisattva's practice to be shallow?' The Buddha said, 'It means that a Bodhisattva loses practice, sometimes being able to practice and sometimes not being able to practice. Sometimes a Bodhisattva can guard their mind and consciousness to follow the path, but sometimes their eyes cannot be guarded, and they lose practice and do not follow the path. Sometimes they can guard their eyes but not their ears, sometimes they can guard their ears but not their nose, sometimes they can guard their nose but not their mouth, sometimes they can guard their mouth but not their body, sometimes they can guard their body but cannot meditate, sometimes they can meditate but cannot examine and calculate (校計: examine and calculate), sometimes they can examine and calculate but cannot practice, sometimes they can practice but cannot discern, sometimes they can discern but cannot know subtle intentions. Therefore, a Bodhisattva's following of the path has times of losing practice and times of gaining practice; therefore, a Bodhisattva's practice has varying degrees of shallowness and depth.' The Bodhisattvas asked the Buddha, 'How should one practice in this way?' The Buddha said, 'A Bodhisattva should examine and calculate themselves, and should know whether they are falling into examination and calculation or not. Those who fall into examination and calculation are wise, and those who do not know examination and calculation are foolish.' They asked, 'What does it mean to examine and calculate wisdom, and to examine and calculate foolishness?' The Buddha said, 'Having examined and calculated foolishness, one can then examine and calculate wisdom.' The Buddha said, 'People have one hundred and eight desires that make them foolish,'

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欲校計得黠者，有五十校計，知五十校計中細微罪便得黠。」

諸菩薩問佛：「何等為五十校計？」

佛言：「五十校計者，謂從心本起。欲知者，第一當校計百八癡、第二當校計百八疑、第三當校計百八顛倒、第四當校計百八欲、第五當校計百八墮、第六當校計百八愛、第七當校計百八栽、第八當校計百八識、第九當校計百八因緣著、第十當校計百八種，是為十校計。」

佛言：「菩薩復有十校計：第一當校計百八關生、第二當校計百八止行、第三當校計百八斷生死、第四當校計百八滅不滅、第五當校計百八罪入空不見、第六當校計百八不捨盡、第七當校計百八不捨凈入凈、第八當校計百八精還戒、第九當校計百八進入道、第十當校計百八忍戒，是為菩薩十校計。

「菩薩復有十校計：第一當校計百八辱道、第二當校計百八合道愿、第三當校計百八本信入道、第四當校計百八出癡入慧、第五當校計百八歡喜滅、第六當校計百八未得佛悲、第七當校計百八未得佛愁、第八當校計百八未得佛惱、第九當校計百八未得佛經黠未得佛泥洹要、第十當校計百八出罪要未得入泥洹要，是為菩薩十校計。」

佛言：「菩薩復有十校計：第一當校計百八求入慧出罪法、第二當校計百八求入空法度出空

【現代漢語翻譯】 現代漢語譯本：如果想要精通智慧，有五十種校計方法，知道這五十種校計方法中的細微罪過，就能獲得智慧。

諸位菩薩問佛：『什麼是五十種校計方法？』

佛說：『五十種校計方法，是指從心念的根本生起。想要了解這些方法，第一是校計一百零八種愚癡（癡：指對事物真相的迷惑和無知），第二是校計一百零八種疑惑（疑：指對真理的懷疑和不確定），第三是校計一百零八種顛倒（顛倒：指對事物真相的錯誤認知），第四是校計一百零八種慾望（欲：指對感官享受的渴求），第五是校計一百零八種墮落（墮：指道德和精神上的退步），第六是校計一百零八種愛執（愛：指對事物和自我的執著），第七是校計一百零八種執著（栽：指對事物和觀念的固執），第八是校計一百零八種分別意識（識：指對事物進行區分和判斷的心理活動），第九是校計一百零八種因緣執著（因緣：指事物之間相互依存的關係），第十是校計一百零八種類別（種：指各種不同的事物和現象），這便是十種校計方法。』

佛說：『菩薩還有十種校計方法：第一是校計一百零八種生死關卡（關生：指生死輪迴的障礙），第二是校計一百零八種止息行為（止行：指停止不善行為的修行），第三是校計一百零八種斷除生死（斷生死：指超越生死輪迴），第四是校計一百零八種滅與不滅（滅不滅：指對涅槃狀態的理解），第五是校計一百零八種罪業入空不見（罪入空不見：指罪業的本質是空性），第六是校計一百零八種不捨棄一切（不捨盡：指不執著于任何事物），第七是校計一百零八種不捨棄清凈而入清凈（不捨凈入凈：指不執著于清凈的境界），第八是校計一百零八種精進迴歸戒律（精還戒：指通過精進修行迴歸戒律），第九是校計一百零八種進入道（進入道：指進入修行之道），第十是校計一百零八種忍辱持戒（忍戒：指通過忍辱來持守戒律），這便是菩薩的十種校計方法。』

『菩薩還有十種校計方法：第一是校計一百零八種辱道（辱道：指對修行之道的侮辱），第二是校計一百零八種與道相合的願望（合道愿：指與修行之道相符的願望），第三是校計一百零八種從根本上相信而入道（本信入道：指通過根本的信仰進入修行之道），第四是校計一百零八種出離愚癡而入智慧（出癡入慧：指從愚癡的狀態進入智慧的狀態），第五是校計一百零八種歡喜滅（歡喜滅：指對滅除煩惱的歡喜），第六是校計一百零八種未得佛的悲憫（未得佛悲：指尚未獲得佛的悲憫），第七是校計一百零八種未得佛的憂愁（未得佛愁：指尚未獲得佛的憂愁），第八是校計一百零八種未得佛的煩惱（未得佛惱：指尚未獲得佛的煩惱），第九是校計一百零八種未得佛的智慧和涅槃的要義（未得佛經黠未得佛泥洹要：指尚未獲得佛的智慧和涅槃的要義），第十是校計一百零八種出離罪業的要義而未得入涅槃的要義（出罪要未得入泥洹要：指尚未獲得出離罪業和進入涅槃的要義），這便是菩薩的十種校計方法。』

佛說：『菩薩還有十種校計方法：第一是校計一百零八種尋求進入智慧和出離罪業的方法（求入慧出罪法：指尋求進入智慧和出離罪業的方法），第二是校計一百零八種尋求進入空性之法而度脫空性（求入空法度出空：

【English Translation】 English version: 'If one wishes to be skilled in wisdom, there are fifty methods of calculation. Knowing the subtle faults within these fifty methods of calculation, one can attain wisdom.'

The Bodhisattvas asked the Buddha, 'What are these fifty methods of calculation?'

The Buddha said, 'The fifty methods of calculation arise from the root of the mind. To understand them, the first is to calculate the one hundred and eight kinds of ignorance (ignorance: delusion and unawareness of the true nature of things), the second is to calculate the one hundred and eight kinds of doubt (doubt: uncertainty and skepticism about the truth), the third is to calculate the one hundred and eight kinds of inversions (inversions: mistaken perceptions of reality), the fourth is to calculate the one hundred and eight kinds of desires (desires: cravings for sensory pleasures), the fifth is to calculate the one hundred and eight kinds of downfalls (downfalls: moral and spiritual regression), the sixth is to calculate the one hundred and eight kinds of attachments (attachment: clinging to things and the self), the seventh is to calculate the one hundred and eight kinds of fixations (fixations: clinging to things and ideas), the eighth is to calculate the one hundred and eight kinds of discriminating consciousness (consciousness: the mental activity of distinguishing and judging things), the ninth is to calculate the one hundred and eight kinds of attachments to conditions (conditions: the interdependent relationships between things), and the tenth is to calculate the one hundred and eight kinds of categories (categories: various different things and phenomena). These are the ten methods of calculation.'

The Buddha said, 'Bodhisattvas also have ten methods of calculation: the first is to calculate the one hundred and eight barriers of birth and death (barriers of birth and death: obstacles in the cycle of birth and death), the second is to calculate the one hundred and eight practices of cessation (practices of cessation: stopping unwholesome actions), the third is to calculate the one hundred and eight ways to end birth and death (end birth and death: transcending the cycle of birth and death), the fourth is to calculate the one hundred and eight aspects of extinction and non-extinction (extinction and non-extinction: understanding the state of Nirvana), the fifth is to calculate the one hundred and eight ways that sins enter emptiness and are not seen (sins enter emptiness and are not seen: the essence of sins is emptiness), the sixth is to calculate the one hundred and eight ways of not abandoning everything (not abandoning everything: not clinging to anything), the seventh is to calculate the one hundred and eight ways of not abandoning purity to enter purity (not abandoning purity to enter purity: not clinging to the state of purity), the eighth is to calculate the one hundred and eight ways of diligently returning to precepts (diligently returning to precepts: returning to precepts through diligent practice), the ninth is to calculate the one hundred and eight ways of entering the path (entering the path: entering the path of practice), and the tenth is to calculate the one hundred and eight ways of patience and upholding precepts (patience and upholding precepts: upholding precepts through patience). These are the ten methods of calculation for Bodhisattvas.'

'Bodhisattvas also have ten methods of calculation: the first is to calculate the one hundred and eight ways of insulting the path (insulting the path: insulting the path of practice), the second is to calculate the one hundred and eight aspirations that align with the path (aspirations that align with the path: aspirations that are in accordance with the path of practice), the third is to calculate the one hundred and eight ways of entering the path through fundamental faith (entering the path through fundamental faith: entering the path of practice through fundamental faith), the fourth is to calculate the one hundred and eight ways of leaving ignorance and entering wisdom (leaving ignorance and entering wisdom: moving from a state of ignorance to a state of wisdom), the fifth is to calculate the one hundred and eight ways of the joy of extinction (joy of extinction: the joy of extinguishing afflictions), the sixth is to calculate the one hundred and eight ways of not yet attaining the Buddha's compassion (not yet attaining the Buddha's compassion: not yet attaining the Buddha's compassion), the seventh is to calculate the one hundred and eight ways of not yet attaining the Buddha's sorrow (not yet attaining the Buddha's sorrow: not yet attaining the Buddha's sorrow), the eighth is to calculate the one hundred and eight ways of not yet attaining the Buddha's afflictions (not yet attaining the Buddha's afflictions: not yet attaining the Buddha's afflictions), the ninth is to calculate the one hundred and eight ways of not yet attaining the Buddha's wisdom and the essence of Nirvana (not yet attaining the Buddha's wisdom and the essence of Nirvana: not yet attaining the Buddha's wisdom and the essence of Nirvana), and the tenth is to calculate the one hundred and eight ways of the essence of leaving sins and not yet attaining the essence of entering Nirvana (the essence of leaving sins and not yet attaining the essence of entering Nirvana: not yet attaining the essence of leaving sins and entering Nirvana). These are the ten methods of calculation for Bodhisattvas.'

The Buddha said, 'Bodhisattvas also have ten methods of calculation: the first is to calculate the one hundred and eight ways of seeking to enter wisdom and leave the method of sins (seeking to enter wisdom and leave the method of sins: seeking the method to enter wisdom and leave sins), the second is to calculate the one hundred and eight ways of seeking to enter the Dharma of emptiness and transcend emptiness (seeking to enter the Dharma of emptiness and transcend emptiness:

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、第三當校計百八罪法起空時當知滅時歸空、第四當校計百八持空法解盡法、第五當校計百八盡法不復生、第六當校計百八泥洹長生不滅、第七當校計百八應相念、第八當校計百八舍相念、第九當校計百八雜相念當知雜相、第十當校計百八受相長生不滅，是為菩薩十校計。」

佛言：「菩薩復有十校計：第一當校計百八十方生死萬物本末成敗、第二當校計百八十方成敗作證、第三當校計百八十方人所有皆癡、第四當校計百八牽十方癡作證、第五當校計百八十方阿羅漢泥洹去無所有作證、第六當校計百八牽十方辟支佛泥洹去作證、第七當校計百八牽十方過去若師泥洹去當牽作證、第八當校計百八十方今現在佛亦當泥洹去今我作釋迦文佛所主天地自在變化要當復泥洹去若當牽我用作證、第九當校計百八十方當來佛亦當泥洹去當牽作證、第十當校計百八盡力卻貪求佛如我亦當般泥洹去，是為合菩薩五十校計。」諸菩薩皆稽首受教。

諸菩薩問佛言：「當校計百八癡從心本起者云何？」

佛告諸菩薩言：「若有菩薩心有所念，不自知心生心滅中有五陰、中有習，不知為癡。

「轉入意，意有所念，不自知意生意滅中有五陰、中有習，不自知為癡。

「轉入識，識有所識，不自知識生識滅中有五

【現代漢語翻譯】 現代漢語譯本：第三，當校計一百零八種罪法生起時為空，當知滅時也歸於空。第四，當校計一百零八種持空之法，解脫一切法。第五，當校計一百零八種盡法，不再復生。第六，當校計一百零八種涅槃（Nirvana，指解脫的境界）長生不滅。第七，當校計一百零八種應相念。第八，當校計一百零八種舍相念。第九，當校計一百零八種雜相念，當知雜相。第十，當校計一百零八種受相長生不滅，這是菩薩的十種校計。 佛說：『菩薩還有十種校計：第一，當校計一百零八種十方生死萬物的本末成敗。第二，當校計一百零八種十方成敗的證明。第三，當校計一百零八種十方人所有皆是愚癡。第四，當校計一百零八種牽引十方愚癡作為證明。第五，當校計一百零八種十方阿羅漢（Arhat，指已證得解脫的聖者）涅槃離去，無所有作為證明。第六，當校計一百零八種牽引十方辟支佛（Pratyekabuddha，指獨自覺悟者）涅槃離去作為證明。第七，當校計一百零八種牽引十方過去諸佛或導師涅槃離去作為證明。第八，當校計一百零八種十方現在佛也將涅槃離去，現在我作為釋迦文佛（Sakyamuni Buddha，佛教的創始人）所主宰的天地，自在變化，也要復歸涅槃，如果可以牽引我作為證明。第九，當校計一百零八種十方未來佛也將涅槃離去，當牽引作為證明。第十，當校計一百零八種盡力捨棄貪求，佛如我也會般涅槃離去，這是合起來菩薩的五十種校計。』眾菩薩都稽首（表示敬意的禮節）接受教誨。 眾菩薩問佛說：『當校計一百零八種癡從心本起，這是怎麼回事？』 佛告訴眾菩薩說：『如果有菩薩心中有所念頭，不自知心生心滅中有五陰（Skandhas，指構成個體存在的五種要素：色、受、想、行、識）、中有習氣，不知這是愚癡。 『轉入意，意有所念，不自知意生滅中有五陰、中有習氣，不自知這是愚癡。 『轉入識，識有所識，不自知識生識滅中有五陰、

【English Translation】 English version: Third, when calculating the one hundred and eight sinful dharmas arising as empty, one should know that when they cease, they also return to emptiness. Fourth, when calculating the one hundred and eight dharmas of upholding emptiness, one should understand all dharmas. Fifth, when calculating the one hundred and eight dharmas of cessation, they will not arise again. Sixth, when calculating the one hundred and eight dharmas of Nirvana (the state of liberation) as eternal and imperishable. Seventh, when calculating the one hundred and eight thoughts of appropriate forms. Eighth, when calculating the one hundred and eight thoughts of abandoning forms. Ninth, when calculating the one hundred and eight thoughts of mixed forms, one should understand mixed forms. Tenth, when calculating the one hundred and eight thoughts of receiving forms as eternal and imperishable. These are the ten calculations of a Bodhisattva. The Buddha said, 'Bodhisattvas also have ten calculations: First, when calculating the one hundred and eight origins, ends, successes, and failures of all living beings in the ten directions. Second, when calculating the one hundred and eight proofs of success and failure in the ten directions. Third, when calculating the one hundred and eight instances of all beings in the ten directions being ignorant. Fourth, when calculating the one hundred and eight instances of using the ignorance of the ten directions as proof. Fifth, when calculating the one hundred and eight instances of Arhats (saints who have attained liberation) in the ten directions entering Nirvana and having nothing as proof. Sixth, when calculating the one hundred and eight instances of using Pratyekabuddhas (those who attain enlightenment on their own) in the ten directions entering Nirvana as proof. Seventh, when calculating the one hundred and eight instances of using past Buddhas or teachers in the ten directions entering Nirvana as proof. Eighth, when calculating the one hundred and eight instances of present Buddhas in the ten directions also entering Nirvana, and now I, as Sakyamuni Buddha (the founder of Buddhism), who governs the heavens and earth, with free transformations, will also return to Nirvana, if I can be used as proof. Ninth, when calculating the one hundred and eight instances of future Buddhas in the ten directions also entering Nirvana, and using that as proof. Tenth, when calculating the one hundred and eight instances of exerting all effort to abandon greed, and that Buddhas like me will also enter Parinirvana. These are the fifty calculations of a Bodhisattva combined.' All the Bodhisattvas bowed their heads (a gesture of respect) and accepted the teachings. The Bodhisattvas asked the Buddha, 'When calculating the one hundred and eight forms of ignorance arising from the mind, what does this mean?' The Buddha told the Bodhisattvas, 'If a Bodhisattva has a thought in their mind, and does not know that in the arising and ceasing of the mind there are the five Skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), and there are habits, they do not know this is ignorance. 'Turning to the mind, if the mind has a thought, and one does not know that in the arising and ceasing of the mind there are the five Skandhas, and there are habits, they do not know this is ignorance. 'Turning to consciousness, if consciousness is aware of something, and one does not know that in the arising and ceasing of consciousness there are the five

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陰、中有習，不知為癡。

「轉入眼，眼見好色不自知著不自知滅中有五陰、中有習，不知為癡；眼所見中色，不自知著不自知滅中有五陰、中有習，不知為癡；眼所見惡色，不自知著不自知滅中有五陰、中有習，不知為癡。

「轉入耳，耳聞好聲，不自知著不自知滅中有五陰，中有習，不知為癡；耳所聞中聲，不自知著不自知滅中有五陰，中有習，不知為癡；耳所聞惡聲，不自知著不自知滅中有五陰，中有習，不知為癡。

「轉入鼻，鼻所聞好香，不自知著不自知滅中有五陰，中有習，不知為癡；鼻所聞中香，不自知著不自知滅中有五陰，中有習，不知為癡；鼻所聞惡臭，不自知著不自知滅中有五陰，中有習，不知為癡。

「轉入口，口所得美味好語言，不自知著不自知滅中有五陰，中有習，不知為癡；口所得中味中語言，不自知著不自知滅中有五陰，中有習，不知為癡；口所得惡味惡語言，不自知著不自知滅中有五陰，中有習，不知為癡。

「轉入身，身所得好細軟可身，不自知著不自知滅中有五陰，中有習，不知為癡；身所得中細軟，不自知著不自知滅中有五陰，中有習，不知為癡；身所得惡堅苦痛不可身，不自知著不自知滅中有五陰，中有習，不知為癡。菩薩行道要當數息校

【現代漢語翻譯】 現代漢語譯本 『陰』（五蘊，構成個體存在的五種要素：色、受、想、行、識）和『中有』（中陰身，指死亡到投胎之間的過渡狀態）的習性，因為不瞭解而產生愚癡。 『轉入眼』，眼睛看到美好的顏色，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；眼睛所見的中等顏色，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；眼睛所見的醜惡顏色，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡。 『轉入耳』，耳朵聽到美好的聲音，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；耳朵所聽到的中等聲音，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；耳朵所聽到的難聽聲音，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡。 『轉入鼻』，鼻子聞到美好的香氣，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；鼻子所聞到的中等香氣，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；鼻子所聞到的惡臭，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡。 『轉入口』，口中嚐到美味和聽到好聽的語言，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；口中嚐到中等味道和聽到中等語言，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；口中嚐到難吃味道和聽到難聽語言，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡。 『轉入身』，身體感受到美好柔軟的觸感，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；身體感受到中等柔軟的觸感，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡；身體感受到粗糙堅硬痛苦的觸感，不自覺地執著，不自覺地消滅，其中有五陰、中有習性，因為不瞭解而產生愚癡。菩薩修行要經常數息，校正自己的行為。

【English Translation】 English version The habits of 『skandhas』 (the five aggregates: form, feeling, perception, mental formations, and consciousness) and 『antarabhava』 (the intermediate state between death and rebirth) are due to ignorance. 『Turning to the eye』, when the eye sees a beautiful color, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the eye sees a neutral color, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the eye sees an ugly color, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance. 『Turning to the ear』, when the ear hears a pleasant sound, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the ear hears a neutral sound, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the ear hears an unpleasant sound, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance. 『Turning to the nose』, when the nose smells a pleasant fragrance, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the nose smells a neutral fragrance, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the nose smells a foul odor, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance. 『Turning to the mouth』, when the mouth tastes delicious flavors and hears pleasant words, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the mouth tastes neutral flavors and hears neutral words, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the mouth tastes unpleasant flavors and hears unpleasant words, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance. 『Turning to the body』, when the body feels pleasant soft touch, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the body feels neutral soft touch, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance; when the body feels rough, hard, and painful touch, one is unconsciously attached and unconsciously ceases to be attached, within which there are the five skandhas and the habits of antarabhava, due to ignorance. Bodhisattvas should practice mindfulness of breathing to correct their actions.

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計如是。」菩薩即稽首受行。

諸菩薩言：「佛雖為我說癡，我未解。」諸菩薩問佛言：「設我知百八癡著知滅滅，當爲癡為黠？」

佛報諸菩薩言：「雖知著知滅，續尚癡未解。」

諸菩薩復問佛：「我未聞佛說數息時癡，我聞佛說已知。何以故為癡？」

佛告諸菩薩：「譬喻如新學菩薩未能飛，但耳聞十方佛欲愿往，要未能飛，如是為見十方佛未？」

諸菩薩報言：「如是為但有愿，要為不見十方佛。」

佛告諸菩薩言：「若曹今雖聞我說百八癡著滅，譬如新學菩薩但願欲到十方佛國，不能飛往。」

佛復問諸菩薩言：「新學菩薩！何以故愿到十方佛國，不能飛往？」

諸菩薩報佛言：「用不能壞癡未滅罪故，未能飛行至十方佛國。」

佛言：「譬喻諸菩薩但能說著說滅，但說不行，名為癡。」

諸菩薩問佛：「何從當得黠？」

佛告諸菩薩言：「所著為癡要當滅，不著乃為不癡要，未為黠。」

諸菩薩問佛言：「何以故復未為黠？」

佛告諸菩薩言：「復有百八疑不解故。」

諸菩薩問佛言：「何等為百八疑？」

佛言：「菩薩不自知心生心滅中有五陰、中有習，不知為疑；不自知意生意滅中有五陰、中有習，

【現代漢語翻譯】 現代漢語譯本：『就按您說的做。』菩薩們隨即頂禮，接受教誨並遵行。 眾菩薩說：『佛陀雖然為我們說了愚癡，我們還是不明白。』眾菩薩問佛陀：『假設我們知道一百零八種愚癡的執著，並且知道如何滅除它們，這算是愚癡還是智慧呢？』 佛陀回答眾菩薩說：『即使知道執著，也知道如何滅除，但如果執著還在繼續，仍然是愚癡，沒有真正理解。』 眾菩薩又問佛陀：『我們沒有聽佛陀說過在數息時會有愚癡，我們聽佛陀說的是已經知道了。為什麼說這是愚癡呢？』 佛陀告訴眾菩薩：『譬如新學的菩薩還不能飛行，只是聽說十方佛想要前往，但因為還不能飛行，這樣算是見到十方佛了嗎？』 眾菩薩回答說：『這樣只是有願望，實際上並沒有見到十方佛。』 佛陀告訴眾菩薩說：『你們現在雖然聽我說了一百零八種愚癡的執著和滅除方法，就像新學的菩薩只是希望到達十方佛國，卻不能飛往一樣。』 佛陀又問眾菩薩：『新學的菩薩，為什麼想要到達十方佛國，卻不能飛往呢？』 眾菩薩回答佛陀說：『因為不能破除愚癡，沒有滅除罪業，所以不能飛行到達十方佛國。』 佛陀說：『譬如各位菩薩只是能說執著，能說滅除，只是說而不去做，這叫做愚癡。』 眾菩薩問佛陀：『要怎樣才能獲得智慧呢？』 佛陀告訴眾菩薩說：『所執著的要滅除，不執著才是不愚癡，但還不是智慧。』 眾菩薩問佛陀：『為什麼還不是智慧呢？』 佛陀告訴眾菩薩說：『因為還有一百零八種疑惑沒有解開。』 眾菩薩問佛陀：『什麼是百八種疑惑呢？』 佛陀說：『菩薩不瞭解自己心中生起和滅去的念頭，其中有五陰（色、受、想、行、識，構成個體的五種要素）、有習氣，不瞭解這些就是疑惑；不瞭解自己意念生起和滅去，其中有五陰、有習氣，

【English Translation】 English version: 'So be it.' The Bodhisattvas then bowed their heads, accepted the teachings, and followed them. The Bodhisattvas said, 'Although the Buddha has spoken to us about ignorance, we still do not understand.' The Bodhisattvas asked the Buddha, 'If we know the one hundred and eight attachments of ignorance and know how to extinguish them, would that be considered ignorance or wisdom?' The Buddha replied to the Bodhisattvas, 'Even if you know the attachments and know how to extinguish them, if the attachments continue, it is still ignorance, and you have not truly understood.' The Bodhisattvas further asked the Buddha, 'We have not heard the Buddha say that there is ignorance during the counting of breaths. We have heard the Buddha say that it is already known. Why is it said to be ignorance?' The Buddha told the Bodhisattvas, 'It is like a newly learning Bodhisattva who cannot yet fly, but has only heard that the Buddhas of the ten directions wish to go there. If they cannot fly, have they seen the Buddhas of the ten directions?' The Bodhisattvas replied, 'In that case, they only have the wish, but they have not actually seen the Buddhas of the ten directions.' The Buddha told the Bodhisattvas, 'Although you have now heard me speak of the one hundred and eight attachments of ignorance and how to extinguish them, it is like a newly learning Bodhisattva who only wishes to reach the Buddha lands of the ten directions but cannot fly there.' The Buddha further asked the Bodhisattvas, 'Why is it that a newly learning Bodhisattva wishes to reach the Buddha lands of the ten directions but cannot fly there?' The Bodhisattvas replied to the Buddha, 'Because they cannot break through ignorance and have not extinguished their karmic debts, they cannot fly to the Buddha lands of the ten directions.' The Buddha said, 'It is like the Bodhisattvas who can only talk about attachments and talk about extinguishing them, but only talk and do not act. This is called ignorance.' The Bodhisattvas asked the Buddha, 'How can one attain wisdom?' The Buddha told the Bodhisattvas, 'What is attached to must be extinguished. Not being attached is not ignorance, but it is not yet wisdom.' The Bodhisattvas asked the Buddha, 'Why is it not yet wisdom?' The Buddha told the Bodhisattvas, 'Because there are still one hundred and eight doubts that have not been resolved.' The Bodhisattvas asked the Buddha, 'What are the one hundred and eight doubts?' The Buddha said, 'A Bodhisattva does not understand the arising and ceasing of thoughts in their own mind, in which there are the five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute an individual) and habitual tendencies. Not understanding these is doubt. Not understanding the arising and ceasing of intentions, in which there are the five skandhas and habitual tendencies,

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不知為疑；不自知識生識滅中有五陰、中有習，不知為疑。

「轉入眼，眼所見好色，不自知生滅中有五陰、中有習，不知為疑；眼所見中色，不自知生滅中有五陰、中有習，不知為疑；眼所見惡色，不自知生滅中有五陰、中有習，不知為疑。

「轉入耳，耳所聞好聲，不自知生滅中有五陰、中有習，不知為疑；耳所聞中聲，不自知生滅中有五陰、中有習，不知為疑；耳所聞惡聲，不自知生滅中有五陰、中有習，不知為疑。

「轉入鼻，鼻所聞好香，不自知生滅中有五陰、中有習，不知為疑；鼻所聞中香，不自知生滅中有五陰、中有習，不知為疑；鼻所聞惡臭，不自知生滅中有五陰、中有習，不自知為疑。

「轉入口，口所得美味好語言，不自知生滅中有五陰、中有習，不知為疑；口所得中味中語言，不自知生滅中有五陰、中有習，不知為疑；口所得惡味惡語言，不自知生滅中有五陰、中有習，不知為疑。

「轉入身，身所得好細軟可身，不自知生滅中有五陰、中有習，不知為疑；身所得中細軟，不自知生滅中有五陰、中有習，不知為疑；身所得惡粗堅苦痛不可身，不自知生滅中有五陰、中有習，不知為疑。」

佛言：「菩薩不去是，未應為菩薩。」

諸菩薩問佛：「何

【現代漢語翻譯】 現代漢語譯本 不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑。 當（意識）轉向眼睛時，眼睛看到美好的顏色，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；眼睛看到一般的顏色，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；眼睛看到不好的顏色，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑。 當（意識）轉向耳朵時，耳朵聽到美好的聲音，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；耳朵聽到一般的聲音，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；耳朵聽到不好的聲音，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑。 當（意識）轉向鼻子時，鼻子聞到美好的香氣，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；鼻子聞到一般的香氣，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；鼻子聞到難聞的臭氣，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑。 當（意識）轉向嘴巴時，嘴巴嚐到美味和聽到好聽的語言，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；嘴巴嚐到一般的味道和聽到一般的語言，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；嘴巴嚐到難吃的味道和聽到難聽的語言，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑。 當（意識）轉向身體時，身體感受到舒適柔軟的觸感，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；身體感受到一般的柔軟觸感，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑；身體感受到粗糙堅硬痛苦的觸感，卻不瞭解（五陰）的生起和滅去，以及其中所包含的習性，就產生了疑惑。 佛陀說：『菩薩如果不能超越這些疑惑，就不能算是真正的菩薩。』 諸位菩薩問佛陀：『為什麼？』

【English Translation】 English version Not knowing the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, and consciousness) and the habits within them, is doubt. When (consciousness) turns to the eye, and the eye sees a pleasant color, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the eye sees a neutral color, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the eye sees an unpleasant color, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt. When (consciousness) turns to the ear, and the ear hears a pleasant sound, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the ear hears a neutral sound, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the ear hears an unpleasant sound, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt. When (consciousness) turns to the nose, and the nose smells a pleasant fragrance, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the nose smells a neutral fragrance, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the nose smells an unpleasant odor, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt. When (consciousness) turns to the mouth, and the mouth tastes a delicious flavor and hears pleasant words, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the mouth tastes a neutral flavor and hears neutral words, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the mouth tastes an unpleasant flavor and hears unpleasant words, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt. When (consciousness) turns to the body, and the body feels a pleasant soft touch, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the body feels a neutral soft touch, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt; when the body feels an unpleasant rough, hard, and painful touch, not knowing the arising and ceasing of the five skandhas and the habits within them, is doubt. The Buddha said, 'A Bodhisattva who does not go beyond these doubts is not yet a true Bodhisattva.' The Bodhisattvas asked the Buddha, 'Why is that?'

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以故不應為菩薩？」

佛言：「用不行安般守意不校計百八顛倒故。」

諸菩薩問佛：「何等為百八顛倒？」

佛言：「謂菩薩心所多念為生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛倒。

「轉作意，意所多念生死罪中有五陰、中有習，自言我無罪，如是生死無數劫顛倒。

「意轉作識，所多識生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛。

「倒轉入眼，眼所多視好色生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛倒；眼所多視中色生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛倒；眼所多視惡色生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛倒。

「轉入耳，耳所多聞好聲生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛倒；耳所多聞中聲生死罪中有五陰、中有習，自言我無罪，如是生死無數劫為顛倒；耳所多聞惡聲生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒。

「轉入鼻，鼻所多聞好香生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒；鼻所多聞中香生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒；鼻所多聞惡臭生死

【現代漢語翻譯】 現代漢語譯本 『因此不應該成為菩薩嗎？』 佛說：『因為沒有修行安般（anban，即安那般那，指呼吸的覺知）來守護意念，不計較一百零八種顛倒的緣故。』 諸位菩薩問佛：『什麼是百八顛倒？』 佛說：『所謂菩薩心中多有念頭，這是生死罪業，其中有五陰（wuyin，指色、受、想、行、識五種構成身心的要素）、中有習（zhongyouxi，指中陰身時期的習性），自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒。 『轉而專注于意念，意念中多有關於生死罪業的念頭，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒。 『意念轉而專注于識，識中多有關於生死罪業的念頭，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒。 『顛倒地進入眼睛，眼睛多看美好的顏色，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒；眼睛多看一般的顏色，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒；眼睛多看醜陋的顏色，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒。 『轉而進入耳朵，耳朵多聽美好的聲音，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒；耳朵多聽一般的聲音，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒；耳朵多聽難聽的聲音，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒。 『轉而進入鼻子，鼻子多聞美好的香氣，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒；鼻子多聞一般的香氣，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒；鼻子多聞惡臭，這是生死罪業，其中有五陰、中有習，自己卻說我沒有罪，像這樣在生死中經歷無數劫，這就是顛倒。』

【English Translation】 English version 'Therefore, should one not become a Bodhisattva?' The Buddha said, 'It is because one does not practice Anban (ānāpāna, mindfulness of breathing) to guard the mind and does not reckon with the one hundred and eight inversions.' The Bodhisattvas asked the Buddha, 'What are the one hundred and eight inversions?' The Buddha said, 'It is said that the Bodhisattva's mind has many thoughts, which are the sins of birth and death. Within them are the five skandhas (wuyin, the five aggregates of form, feeling, perception, mental formations, and consciousness), and the habits of the intermediate state (zhongyouxi, the habits during the intermediate state between death and rebirth). Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion.' 'Turning to focus on the mind, the mind has many thoughts about the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion.' 'The mind turns to focus on consciousness. Consciousness has many thoughts about the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion.' 'Inversely entering the eyes, the eyes see many beautiful colors, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion. The eyes see many ordinary colors, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion. The eyes see many ugly colors, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion.' 'Turning to enter the ears, the ears hear many pleasant sounds, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion. The ears hear many ordinary sounds, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion. The ears hear many unpleasant sounds, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion.' 'Turning to enter the nose, the nose smells many pleasant fragrances, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion. The nose smells many ordinary fragrances, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion. The nose smells many foul odors, which are the sins of birth and death. Within them are the five skandhas and the habits of the intermediate state. Yet, one says, 「I have no sin.」 Thus, experiencing countless kalpas in birth and death is an inversion.'

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罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒。

「轉入口，口所多得美味好語言生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒；口所多得中味中語言生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒；口所多得惡味惡語言生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒。

「轉入身，身所多得好細軟可身生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒；身所多得中細軟生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒；身所多得惡粗堅苦痛不可身生死罪中有五陰、中有習，自言我無罪，如是生死無數劫是為顛倒。」

佛言：「是為百八顛倒，如是菩薩為不解。」

諸菩薩報佛言：「我雖生死顛倒，我欲依經法度人。」

佛問諸菩薩言：「汝度人，欲求使人作何等道？」

諸菩薩報佛言：「我欲使人悉得佛道。」

佛言：「若曹輩眾多。何以故不自取佛但群輩相隨？」

諸菩薩言：「我雖相隨，不離經行。」

佛問諸菩薩言：「若曹輩寧能一日俱得佛不？」

諸菩薩報佛言：「我不能俱得佛。」

佛問諸菩薩：「何以故？」

諸菩薩報

【現代漢語翻譯】 現代漢語譯本：罪業之中有五陰（色、受、想、行、識五種構成身心的要素）、有習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒。 轉到入口（指口），口所貪求的美味和悅耳的語言，在生死罪業中包含五陰和習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒；口所貪求的中等味道和中等語言，在生死罪業中包含五陰和習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒；口所貪求的惡劣味道和惡劣語言，在生死罪業中包含五陰和習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒。 轉到身體，身體所貪求的舒適柔軟，在生死罪業中包含五陰和習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒；身體所貪求的中等舒適柔軟，在生死罪業中包含五陰和習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒；身體所貪求的粗糙堅硬和痛苦，在生死罪業中包含五陰和習氣，卻自認為無罪，像這樣在生死輪迴中經歷無數劫，這就是顛倒。 佛說：『這就是一百零八種顛倒，菩薩因為不理解這些而迷惑。』 諸位菩薩回答佛說：『我們雖然在生死中顛倒，但我們想要依靠佛經的教法來度化眾生。』 佛問諸位菩薩說：『你們度化眾生，想要使他們修行什麼道？』 諸位菩薩回答佛說：『我們想要使眾生都證得佛道。』 佛說：『如果你們人數眾多，為什麼不自己先成就佛果，卻要互相跟隨呢？』 諸位菩薩說：『我們雖然互相跟隨，但不會偏離經教的修行。』 佛問諸位菩薩說：『你們難道能一天之內都證得佛果嗎？』 諸位菩薩回答佛說：『我們不能同時都證得佛果。』 佛問諸位菩薩：『為什麼呢？』 諸位菩薩回答

【English Translation】 English version: In sin, there are the five skandhas (form, feeling, perception, mental formations, and consciousness) and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas (eons) in the cycle of birth and death, which is a delusion. Turning to the entrance (referring to the mouth), the delicious flavors and pleasant words that the mouth craves, in the sins of birth and death, contain the five skandhas and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas in the cycle of birth and death, which is a delusion; the moderate flavors and moderate words that the mouth craves, in the sins of birth and death, contain the five skandhas and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas in the cycle of birth and death, which is a delusion; the bad flavors and bad words that the mouth craves, in the sins of birth and death, contain the five skandhas and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas in the cycle of birth and death, which is a delusion. Turning to the body, the comfortable softness that the body craves, in the sins of birth and death, contains the five skandhas and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas in the cycle of birth and death, which is a delusion; the moderate comfort and softness that the body craves, in the sins of birth and death, contain the five skandhas and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas in the cycle of birth and death, which is a delusion; the rough, hard, and painful sensations that the body craves, in the sins of birth and death, contain the five skandhas and habitual tendencies, yet one claims to be without sin. Thus, one goes through countless kalpas in the cycle of birth and death, which is a delusion. The Buddha said, 'These are the one hundred and eight delusions, which bodhisattvas are confused about because they do not understand them.' The bodhisattvas replied to the Buddha, 'Although we are deluded in birth and death, we wish to rely on the teachings of the sutras to liberate beings.' The Buddha asked the bodhisattvas, 'When you liberate beings, what path do you wish to lead them to practice?' The bodhisattvas replied to the Buddha, 'We wish to enable all beings to attain Buddhahood.' The Buddha said, 'If there are many of you, why do you not attain Buddhahood yourselves first, but instead follow each other?' The bodhisattvas said, 'Although we follow each other, we do not deviate from the practice of the teachings.' The Buddha asked the bodhisattvas, 'Can you all attain Buddhahood in one day?' The bodhisattvas replied to the Buddha, 'We cannot all attain Buddhahood at the same time.' The Buddha asked the bodhisattvas, 'Why is that?' The bodhisattvas replied

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佛言：「我輩中有相未具者，我曹輩中有功德未滿者，我曹輩有生死罪未盡者。」

佛告諸菩薩：「若曹輩有相未具者，有功德未滿者，有罪未盡者。如若曹言，相未具者，自不能得佛，何能使他人得佛？若曹功德未滿，不能自得佛，何能使他人得佛？」

佛言：「若曹生死罪意未盡，不能自得佛，何能使他人得佛？」諸菩薩皆稽首慚。

諸菩薩復問佛言：「如是我何因緣不得佛？」

佛報諸菩薩言：「若曹坐不行安般，若守意校計百八欲欲不捨故。」

諸菩薩言：「行安般守意校計舍百八欲欲者云何？」

佛報諸菩薩言：「若曹心所念念復念為欲欲中有五陰、中有習，是為欲欲。

「轉入意，意復念為欲欲中有五陰、中有習，為欲欲。

「轉入識，識為欲欲中有五陰、中有習，為欲欲。

「轉入眼，眼所見好色為欲欲中有五陰、中有習，為欲欲；眼所見中色為欲欲中有五陰、中有習，為欲欲；眼所見惡色為欲欲中有五陰，中有習，為欲欲。

「轉入耳，耳所聞好聲為欲欲中有五陰、中有習，為欲欲；耳所聞中聲為欲欲中有五陰、中有習，為欲欲；耳所聞惡聲為欲欲中有五陰、中有習，為欲欲。

「轉入鼻，鼻所聞好香為欲欲中有五陰、中有習

【現代漢語翻譯】 現代漢語譯本：佛說：『我們這些人中，有相貌尚未圓滿的，有功德尚未圓滿的，有生死罪業尚未了結的。』 佛告訴各位菩薩：『如果你們這些人中有相貌尚未圓滿的，有功德尚未圓滿的，有罪業尚未了結的。如果你們說，相貌尚未圓滿的，自己都不能成佛，又怎麼能使他人成佛呢？如果你們功德尚未圓滿，自己都不能成佛，又怎麼能使他人成佛呢？』 佛說：『如果你們生死罪業的意念尚未了結，自己都不能成佛，又怎麼能使他人成佛呢？』各位菩薩都低頭慚愧。 各位菩薩又問佛：『像我們這樣是什麼因緣不能成佛呢？』 佛告訴各位菩薩說：『如果你們坐著不行安般（ān bān，即安那般那，指通過觀察呼吸來修習禪定的方法），如果守著意念去計較百八種慾望而不捨棄的緣故。』 各位菩薩說：『修行安般，守著意念，捨棄百八種慾望，是怎樣的呢？』 佛告訴各位菩薩說：『如果你們心中所念，唸唸又念著慾望，慾望中有五陰（wǔ yīn，指色、受、想、行、識五種構成人身心的要素）、中有習（xí，指習氣，即由長期熏習而形成的習慣性行為和心理傾向），這就是慾望。 『轉入意念，意念又念著慾望，慾望中有五陰、中有習，這就是慾望。 『轉入識（shí，指意識），識為慾望，慾望中有五陰、中有習，這就是慾望。 『轉入眼，眼睛所見美好的顏色為慾望，慾望中有五陰、中有習，這就是慾望；眼睛所見中等的顏色為慾望，慾望中有五陰、中有習，這就是慾望；眼睛所見醜惡的顏色為慾望，慾望中有五陰、中有習，這就是慾望。 『轉入耳，耳朵所聽美好的聲音為慾望，慾望中有五陰、中有習，這就是慾望；耳朵所聽中等的聲音為慾望，慾望中有五陰、中有習，這就是慾望；耳朵所聽醜惡的聲音為慾望，慾望中有五陰、中有習，這就是慾望。 『轉入鼻，鼻子所聞美好的香氣為慾望，慾望中有五陰、中有習

【English Translation】 English version: The Buddha said, 'Among us, there are those whose marks are not yet complete, those whose merits are not yet full, and those whose karmic debts of birth and death are not yet exhausted.' The Buddha told the Bodhisattvas, 'If among you there are those whose marks are not yet complete, whose merits are not yet full, and whose karmic debts are not yet exhausted. If you say that those whose marks are not yet complete cannot attain Buddhahood themselves, how can they enable others to attain Buddhahood? If your merits are not yet full, and you cannot attain Buddhahood yourselves, how can you enable others to attain Buddhahood?' The Buddha said, 'If the intention of your karmic debts of birth and death is not yet exhausted, and you cannot attain Buddhahood yourselves, how can you enable others to attain Buddhahood?' All the Bodhisattvas bowed their heads in shame. The Bodhisattvas then asked the Buddha, 'What is the cause and condition that prevents us from attaining Buddhahood?' The Buddha told the Bodhisattvas, 'It is because you sit without practicing ān bān (ān bān, refers to ānāpāna, the method of meditation through observing the breath), and because you hold onto your thoughts, calculating the one hundred and eight desires without letting go.' The Bodhisattvas said, 'How is it to practice ān bān, hold onto thoughts, and let go of the one hundred and eight desires?' The Buddha told the Bodhisattvas, 'If your mind thinks, and then thinks again about desires, and within those desires there are the five skandhas (wǔ yīn, refers to the five aggregates of form, feeling, perception, mental formations, and consciousness) and habits (xí, refers to habitual tendencies formed through long-term conditioning), this is desire.' 'Turning to thought, thought again thinks about desires, and within those desires there are the five skandhas and habits, this is desire.' 'Turning to consciousness (shí, refers to awareness), consciousness is desire, and within that desire there are the five skandhas and habits, this is desire.' 'Turning to the eye, the beautiful colors seen by the eye are desire, and within that desire there are the five skandhas and habits, this is desire; the average colors seen by the eye are desire, and within that desire there are the five skandhas and habits, this is desire; the ugly colors seen by the eye are desire, and within that desire there are the five skandhas and habits, this is desire.' 'Turning to the ear, the beautiful sounds heard by the ear are desire, and within that desire there are the five skandhas and habits, this is desire; the average sounds heard by the ear are desire, and within that desire there are the five skandhas and habits, this is desire; the ugly sounds heard by the ear are desire, and within that desire there are the five skandhas and habits, this is desire.' 'Turning to the nose, the pleasant fragrances smelled by the nose are desire, and within that desire there are the five skandhas and habits.'

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，為欲欲；鼻所聞中香為欲欲中有五陰、中有習為欲欲；鼻所聞惡臭為欲，欲中有五陰中有習，為欲欲。

「轉入口，口所得美味語言為欲欲中有五陰、中有習，為欲欲；口所得中味語言為欲欲中有五陰、中有習，為欲欲；口所得惡味惡語言為欲欲中有五陰、中有習，為欲欲。

「轉入身，身所得好細軟可身為欲欲中有五陰、中有習，為欲欲；身所得中細軟可身為欲欲中有五陰、中有習，為欲欲；身所得惡粗堅痛不可身為欲欲中有五陰、中有習，為欲欲。」

佛言：「諸菩薩！若曹但坐不解欲欲。」

諸菩薩報佛言：「我曹無有欲欲。」

佛問諸菩薩：「若曹欲求佛、度十方人不？」

諸菩薩言：「然！我曹欲求佛、度十方人。」

佛報諸菩薩言：「如是為欲欲，何以故言無慾？」

佛問諸菩薩：「若意寧念十方勤苦人不？」

諸菩薩言：「然！我曹念勤苦人。」

佛言：「若念諸勤苦人為欲，何以故言無慾？」

佛問諸菩薩言：「若曹至十方佛所問經，若今為忘不？」

諸菩薩報言：「我所問經，我皆識不忘。」

佛問諸菩薩：「汝識十方佛說經，寧傳為人說經不？」

諸菩薩言：「然！我日行為人說經。」

佛言

【現代漢語翻譯】 現代漢語譯本 『鼻子所聞到的香味是慾望，慾望中有五陰（色、受、想、行、識五種構成要素），有習性，是慾望；鼻子所聞到的惡臭是慾望，慾望中有五陰，有習性，是慾望。 『轉到口，口所嚐到的美味和悅耳的語言是慾望，慾望中有五陰，有習性，是慾望；口所嚐到的中等味道和語言是慾望，慾望中有五陰，有習性，是慾望；口所嚐到的惡劣味道和惡劣的語言是慾望，慾望中有五陰，有習性，是慾望。 『轉到身體，身體所感受到的美好、細軟、舒適是慾望，慾望中有五陰，有習性，是慾望；身體所感受到的中等細軟、舒適是慾望，慾望中有五陰，有習性，是慾望；身體所感受到的惡劣、粗糙、堅硬、疼痛、不舒適是慾望，慾望中有五陰，有習性，是慾望。』 佛說：『各位菩薩！你們只是因為不瞭解慾望。』 各位菩薩回答佛說：『我們沒有慾望。』 佛問各位菩薩：『你們想求得佛果，度化十方眾生嗎？』 各位菩薩說：『是的！我們想求得佛果，度化十方眾生。』 佛告訴各位菩薩說：『像這樣就是慾望，為什麼說沒有慾望呢？』 佛問各位菩薩：『你們心中是否掛念十方受苦受難的人？』 各位菩薩說：『是的！我們掛念受苦受難的人。』 佛說：『你們掛念受苦受難的人就是慾望，為什麼說沒有慾望呢？』 佛問各位菩薩：『你們到十方佛那裡請教佛法，現在都忘了嗎？』 各位菩薩回答說：『我們所請教的佛法，我們都記得不忘。』 佛問各位菩薩：『你們知道十方佛所說的佛法，難道不為他人宣說嗎？』 各位菩薩說：『是的！我們每天都為他人宣說佛法。』 佛說

【English Translation】 English version 'The fragrance that the nose smells is desire, in desire there are the five skandhas (form, feeling, perception, mental formations, and consciousness), there is habit, it is desire; the foul odor that the nose smells is desire, in desire there are the five skandhas, there is habit, it is desire.' 'Turning to the mouth, the delicious flavors and pleasant words that the mouth experiences are desire, in desire there are the five skandhas, there is habit, it is desire; the medium flavors and words that the mouth experiences are desire, in desire there are the five skandhas, there is habit, it is desire; the bad flavors and bad words that the mouth experiences are desire, in desire there are the five skandhas, there is habit, it is desire.' 'Turning to the body, the good, soft, and comfortable sensations that the body experiences are desire, in desire there are the five skandhas, there is habit, it is desire; the medium soft and comfortable sensations that the body experiences are desire, in desire there are the five skandhas, there is habit, it is desire; the bad, rough, hard, painful, and uncomfortable sensations that the body experiences are desire, in desire there are the five skandhas, there is habit, it is desire.' The Buddha said, 'Oh Bodhisattvas! You are only sitting here because you do not understand desire.' The Bodhisattvas replied to the Buddha, 'We have no desire.' The Buddha asked the Bodhisattvas, 'Do you wish to seek Buddhahood and liberate beings in the ten directions?' The Bodhisattvas said, 'Yes! We wish to seek Buddhahood and liberate beings in the ten directions.' The Buddha told the Bodhisattvas, 'Such is desire, why do you say you have no desire?' The Buddha asked the Bodhisattvas, 'Do you keep in mind the suffering beings in the ten directions?' The Bodhisattvas said, 'Yes! We keep in mind the suffering beings.' The Buddha said, 'Your keeping in mind the suffering beings is desire, why do you say you have no desire?' The Buddha asked the Bodhisattvas, 'When you went to the Buddhas in the ten directions to ask about the Dharma, have you forgotten it now?' The Bodhisattvas replied, 'The Dharma that we asked about, we all remember and have not forgotten.' The Buddha asked the Bodhisattvas, 'You know the Dharma spoken by the Buddhas in the ten directions, do you not transmit and speak it to others?' The Bodhisattvas said, 'Yes! We daily transmit and speak the Dharma to others.' The Buddha said

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：「若為人說經，寧欲使人解不？」

諸菩薩言：「然！欲使人解。」

佛言：「如若為人說經，為欲使人解，如是為欲欲，何以故言無慾？」

佛復問菩薩：「若為人說經，寧教人佈施不？」

諸菩薩言：「然！我曹教人佈施」

佛問諸菩薩：「若教人佈施，持何等與佛？」

諸菩薩報言：「我第一欲使人持好色華。」

佛言：「汝曹不欲色，何以故使人持五色好華可眼與佛？如是汝為欲色，何以故言我曹不欲色？」

佛復問諸菩薩：「若寧聞十方佛說經為可耳不？」

諸菩薩報言：「十方佛為我說經可耳，我曹皆歡喜。」

佛言：「如汝聞經歡喜為欲，何以故言無慾？」

佛復問諸菩薩言：「若欲教人為佛燒香不？」

諸菩薩報佛：「我日自行采眾華名香，持用上佛。」

佛言：「如汝行采眾華香欲得可鼻，持行上佛。」佛言：「如若欲得香華可鼻，如是為欲，何以故言無慾？」

佛復問諸菩薩言：「若曹為人說經，寧欲可口不？」

諸菩薩言：「我曹為人說經，欲分別可口，欲使人意解。」

佛言：「如若可口為欲，何以故言不欲？」

佛復問諸菩薩言：「汝寧欲具三十二相可身不？」

諸

【現代漢語翻譯】 現代漢語譯本： 佛問：『如果你們為別人講經，難道不是想讓別人理解嗎？』 眾菩薩回答：『是的，我們想讓別人理解。』 佛說：『如果你們為別人講經，是爲了讓別人理解，那麼這就是一種慾望。為什麼說自己沒有慾望呢？』 佛又問菩薩：『如果你們為別人講經，難道不是教人佈施嗎？』 眾菩薩回答：『是的，我們教人佈施。』 佛問眾菩薩：『如果教人佈施，你們會用什麼來供養佛呢？』 眾菩薩回答說：『我們首先想讓人用美好的鮮花來供養佛。』 佛說：『你們不是說自己沒有對美色的慾望嗎？為什麼還要讓人用五彩繽紛的鮮花來供養佛，讓佛眼見呢？這樣看來，你們還是有對美色的慾望，為什麼說自己沒有對美色的慾望呢？』 佛又問眾菩薩：『如果聽到十方佛講經，你們會覺得悅耳嗎？』 眾菩薩回答說：『十方佛為我們講經，我們覺得悅耳，我們都非常歡喜。』 佛說：『如果你們聽經歡喜，這就是一種慾望，為什麼說自己沒有慾望呢？』 佛又問眾菩薩：『如果你們想教人燒香供佛嗎？』 眾菩薩回答佛說：『我們每天都自己去採摘各種鮮花和名貴的香，用來供養佛。』 佛說：『如果你們去採摘各種鮮花和香，是爲了讓鼻子感到舒適，然後拿去供養佛。』佛說：『如果你們想要香氣讓鼻子感到舒適，這就是一種慾望，為什麼說自己沒有慾望呢？』 佛又問眾菩薩：『如果你們為別人講經，難道不是想讓自己的言辭悅耳動聽嗎？』 眾菩薩回答說：『我們為別人講經，是想讓自己的言辭清晰悅耳，想讓別人理解。』 佛說：『如果你們想讓自己的言辭悅耳動聽，這就是一種慾望，為什麼說自己沒有慾望呢？』 佛又問眾菩薩：『你們難道不想擁有三十二相（佛的三十二種殊勝的身體特徵）來使自己的身體完美嗎？』

【English Translation】 English version: The Buddha asked: 'If you preach the Dharma to others, do you not wish to make them understand?' The Bodhisattvas replied: 'Yes, we wish to make them understand.' The Buddha said: 'If you preach the Dharma to others in order to make them understand, then this is a desire. Why do you say you have no desires?' The Buddha further asked the Bodhisattvas: 'If you preach the Dharma to others, do you not teach them to practice giving?' The Bodhisattvas replied: 'Yes, we teach people to practice giving.' The Buddha asked the Bodhisattvas: 'If you teach people to practice giving, what would you use to offer to the Buddha?' The Bodhisattvas replied: 'We would first want people to offer beautiful flowers to the Buddha.' The Buddha said: 'Do you not say that you have no desire for beauty? Why then do you have people offer colorful flowers to the Buddha for the Buddha to see? In this way, you still have a desire for beauty. Why do you say you have no desire for beauty?' The Buddha further asked the Bodhisattvas: 'If you hear the Buddhas of the ten directions preach the Dharma, would it not be pleasing to your ears?' The Bodhisattvas replied: 'When the Buddhas of the ten directions preach the Dharma to us, it is pleasing to our ears, and we are all very happy.' The Buddha said: 'If you are happy when you hear the Dharma, this is a desire. Why do you say you have no desires?' The Buddha further asked the Bodhisattvas: 'Do you wish to teach people to burn incense to offer to the Buddha?' The Bodhisattvas replied to the Buddha: 'We ourselves go daily to gather various flowers and precious incense to offer to the Buddha.' The Buddha said: 'If you go to gather various flowers and incense in order to make your nose feel comfortable, and then take them to offer to the Buddha.' The Buddha said: 'If you desire the fragrance to make your nose feel comfortable, this is a desire. Why do you say you have no desires?' The Buddha further asked the Bodhisattvas: 'If you preach the Dharma to others, do you not wish your words to be pleasing to the ear?' The Bodhisattvas replied: 'When we preach the Dharma to others, we wish our words to be clear and pleasing to the ear, and we wish to make others understand.' The Buddha said: 'If you wish your words to be pleasing to the ear, this is a desire. Why do you say you have no desires?' The Buddha further asked the Bodhisattvas: 'Do you not wish to possess the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) to make your bodies perfect?'

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菩薩言：「我勤苦具相，但欲可身耳。」

佛言：「如若可身為欲，何以故言不欲？」諸菩薩稽首各自慚。

佛言：「如是菩薩尚未有所怙。」

諸菩薩稽首言：「愿佛哀我當爲說。」

佛因為說：「行菩薩道若數息行禪、若自怙定意，當校計百八墮，滅者應禪，不滅者不應禪。」

諸菩薩問佛言：「禪為棄惡，百八墮滅者為棄惡，不滅者不為棄惡。若從禪覺起，若行步坐起，得因緣為人說經，所見萬物能自校計百八墮能使不著，能使不墮罪，是為菩薩校計行。」諸菩薩問佛言：「校計百八墮，當從何所起？」

佛告諸菩薩：「校計百八墮者，菩薩心所念中有五陰、中有習，是為墮；心轉作意中有五陰、中有習，是為墮；意轉作識中有五陰、中有習，是為墮。

「轉入眼，眼所見好色中有五陰、中有習，是為墮；眼所見中色中有五陰、中有習，是為墮；眼所見惡色中有五陰、中有習，是為墮。

「轉入耳，耳所聞好聲中有五陰、中有習，是為墮；耳所聞中聲中有五陰、中有習，是為墮；耳所聞惡聲中有五陰、中有習，是為墮。

「轉入鼻，鼻所聞好香中有五陰、中有習，是為墮；鼻所聞中香中有五陰、中有習，是為墮；鼻所聞惡臭中有五陰、中有習，是為墮

【現代漢語翻譯】 現代漢語譯本：菩薩說：『我勤奮修行，具足各種功德，只是爲了使身體舒適。』 佛說：『如果使身體舒適是你的慾望，為什麼又說自己沒有慾望呢？』眾菩薩聽后，都低頭感到慚愧。 佛說：『像這樣的菩薩，還沒有真正的依靠。』 眾菩薩低頭說：『希望佛陀慈悲，為我們解說。』 佛陀於是開示說：『修行菩薩道，如果修習數息禪（一種禪定方法）、或者依靠禪定來安定心意，應當校計一百零八種墮落的可能。如果能滅除這些墮落，就應該修禪；如果不能滅除，就不應該修禪。』 眾菩薩問佛：『禪是爲了捨棄惡念，一百零八種墮落的滅除是爲了捨棄惡念，不能滅除就不是爲了捨棄惡念。如果從禪定中覺醒，無論是行走、站立還是坐下，如果能因緣成熟為他人講經，所見萬物都能自我校計一百零八種墮落，能使自己不執著，能使自己不墮入罪惡，這就是菩薩的校計修行。』眾菩薩問佛：『校計一百零八種墮落，應當從哪裡開始呢？』 佛告訴眾菩薩：『校計一百零八種墮落，菩薩心中所念，有五陰（色、受、想、行、識，構成個體存在的五種要素）、有習氣（長期形成的習慣性行為），這就是墮落；心中轉動念頭，有五陰、有習氣，這就是墮落；念頭轉為意識，有五陰、有習氣，這就是墮落。 『轉到眼睛，眼睛所見美好的顏色，有五陰、有習氣，這就是墮落；眼睛所見一般的顏色，有五陰、有習氣，這就是墮落；眼睛所見醜惡的顏色，有五陰、有習氣，這就是墮落。 『轉到耳朵，耳朵所聽美好的聲音，有五陰、有習氣，這就是墮落；耳朵所聽一般的聲音，有五陰、有習氣，這就是墮落；耳朵所聽惡劣的聲音，有五陰、有習氣，這就是墮落。 『轉到鼻子，鼻子所聞美好的香氣，有五陰、有習氣，這就是墮落；鼻子所聞一般的香氣，有五陰、有習氣，這就是墮落；鼻子所聞惡臭的氣味，有五陰、有習氣，這就是墮落。

【English Translation】 English version: The Bodhisattva said, 'I diligently practice and possess all virtues, but only to make the body comfortable.' The Buddha said, 'If making the body comfortable is your desire, why do you say you have no desires?' All the Bodhisattvas bowed their heads in shame. The Buddha said, 'Such a Bodhisattva has not yet found true refuge.' The Bodhisattvas bowed their heads and said, 'We hope the Buddha will be compassionate and explain it to us.' The Buddha then explained, 'When practicing the Bodhisattva path, if one practices mindfulness of breathing (a method of meditation), or relies on meditation to stabilize the mind, one should examine the one hundred and eight possible downfalls. If one can eliminate these downfalls, then one should meditate; if one cannot eliminate them, then one should not meditate.' The Bodhisattvas asked the Buddha, 'Meditation is for abandoning evil thoughts, and the elimination of the one hundred and eight downfalls is for abandoning evil thoughts. If one cannot eliminate them, then it is not for abandoning evil thoughts. If one awakens from meditation, whether walking, standing, or sitting, if one can, when the conditions are right, explain the scriptures to others, and if one can examine the one hundred and eight downfalls in all things seen, and prevent oneself from being attached, and prevent oneself from falling into sin, this is the Bodhisattva's practice of examination.' The Bodhisattvas asked the Buddha, 'Where should the examination of the one hundred and eight downfalls begin?' The Buddha told the Bodhisattvas, 'To examine the one hundred and eight downfalls, in the Bodhisattva's mind, there are the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), and there are habitual tendencies, this is a downfall; when the mind turns a thought, there are the five skandhas and habitual tendencies, this is a downfall; when the thought turns into consciousness, there are the five skandhas and habitual tendencies, this is a downfall.' 'Turning to the eyes, when the eyes see beautiful colors, there are the five skandhas and habitual tendencies, this is a downfall; when the eyes see ordinary colors, there are the five skandhas and habitual tendencies, this is a downfall; when the eyes see ugly colors, there are the five skandhas and habitual tendencies, this is a downfall.' 'Turning to the ears, when the ears hear beautiful sounds, there are the five skandhas and habitual tendencies, this is a downfall; when the ears hear ordinary sounds, there are the five skandhas and habitual tendencies, this is a downfall; when the ears hear unpleasant sounds, there are the five skandhas and habitual tendencies, this is a downfall.' 'Turning to the nose, when the nose smells pleasant fragrances, there are the five skandhas and habitual tendencies, this is a downfall; when the nose smells ordinary fragrances, there are the five skandhas and habitual tendencies, this is a downfall; when the nose smells foul odors, there are the five skandhas and habitual tendencies, this is a downfall.'

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「轉入口，口所得美味好語言中有五陰、中有習，是為墮；口所得中味中語言中有五陰、中有習，是為墮；口所得惡味惡語言中有五陰、中有習，是為墮。

「轉入身，身所得好細軟可身中有五陰、中有習，是為墮；身所得中細軟可身中有五陰、中有習，是為墮；身所得惡粗堅苦痛不可身中有五陰、中有習，是為墮；是為百八墮行。」

佛告諸菩薩言：「校計百八墮，不自知墮罪，苦痛當在後，亦不知羞慚，自說言能斷百八墮道行。」

佛言：「是人，譬如淫泆妒女上頭淫泆自可己妊身，不知胞胎兒在腹中日大幾所，淫泆妒女為復淫泆自可，至兒成就十月當生，兒當轉未轉、當生未生，其母腹痛自慚自悔。當墮痛時妒女啼聲聞第七天，兒生已后其母痛愈，便復念淫泆，便不念慚不念痛，便復淫泆如故，如是苦不可言，妒女亦不能自覺苦痛。」

佛言：「菩薩行道不校計百八墮，譬如淫泆妒女不自知罪多少，亦不厭苦痛，亦不自校計還慚罪，不知生死五道苦痛，不自知墮三惡道，不自慚行言我墮道。如是世世自受殃。還自慚斯無有利，學道弟子諦學。」是諸菩薩皆歡喜稽首受行。

佛言：「菩薩如是尚未應為解。」

諸菩薩問佛言：「何以故為未解？」

佛言：

【現代漢語翻譯】 現代漢語譯本 『轉入口，口所得到的美味好語言中存在五陰（色、受、想、行、識五種構成要素）、存在習性，這被稱為墮落；口所得到的中等味道中等語言中存在五陰、存在習性，這被稱為墮落；口所得到的惡劣味道惡劣語言中存在五陰、存在習性，這被稱為墮落。 『轉入身，身體所感受到的美好細軟的觸感中存在五陰、存在習性，這被稱為墮落；身體所感受到的中等細軟的觸感中存在五陰、存在習性，這被稱為墮落；身體所感受到的惡劣粗糙堅硬痛苦的觸感中存在五陰、存在習性，這被稱為墮落；這就是一百零八種墮落的行為。』 佛陀告訴諸位菩薩說：『如果計算這一百零八種墮落，卻不自覺自己已經犯下罪過，那麼痛苦會在後面等著你，而且也不知道羞愧，還自稱能夠斷除這一百零八種墮落的修行之道。』 佛陀說：『這種人，就像一個淫蕩嫉妒的女子，她沉溺於淫慾，自己懷孕了，卻不知道腹中的胎兒每天長大多少，這個淫蕩嫉妒的女子仍然沉溺於淫慾，直到胎兒成熟，十個月后即將出生，胎兒即將轉動卻未轉動、即將出生卻未出生時，她的腹部疼痛，感到羞愧和後悔。當她墮入痛苦時，她的啼哭聲能傳到第七天，孩子出生后，她的痛苦就減輕了，然後她又開始想念淫慾，不再記得羞愧，也不再記得痛苦，又像以前一樣沉溺於淫慾，這樣的痛苦難以言說，這個嫉妒的女子也不能自覺地感受到痛苦。』 佛陀說：『菩薩修行不計算這一百零八種墮落，就像淫蕩嫉妒的女子不知道自己犯了多少罪，也不厭惡痛苦，也不反省自己所犯的罪過，不知道生死輪迴五道的痛苦，不知道自己會墮入三惡道，不為自己的行為感到羞愧，卻說自己正在修行。這樣世世代代都會自受其害。反省自己卻沒有任何好處，學道的弟子要認真學習。』這些菩薩都歡喜地叩頭接受教誨。 佛陀說：『菩薩像這樣還不能算是理解。』 諸位菩薩問佛陀說：『為什麼說還沒有理解呢？』 佛陀說：

【English Translation】 English version 'Turning to the mouth, in the pleasant and delicious words obtained by the mouth, there are the five skandhas (form, feeling, perception, mental formations, and consciousness) and habits, this is called falling; in the medium taste and medium words obtained by the mouth, there are the five skandhas and habits, this is called falling; in the unpleasant and bad words obtained by the mouth, there are the five skandhas and habits, this is called falling.' 'Turning to the body, in the pleasant, fine, and soft sensations obtained by the body, there are the five skandhas and habits, this is called falling; in the medium fine and soft sensations obtained by the body, there are the five skandhas and habits, this is called falling; in the unpleasant, coarse, hard, and painful sensations obtained by the body, there are the five skandhas and habits, this is called falling; these are the one hundred and eight acts of falling.' The Buddha told the Bodhisattvas, 'If one calculates these one hundred and eight falls, but does not realize one's own transgressions, then suffering will await you, and you will not know shame, yet you will claim to be able to cut off the path of these one hundred and eight falls.' The Buddha said, 'Such a person is like a lustful and jealous woman who indulges in lust, becomes pregnant, but does not know how much the fetus grows each day. This lustful and jealous woman continues to indulge in lust until the fetus matures, and when it is about to be born after ten months, when the fetus is about to turn but has not turned, about to be born but has not been born, her abdomen aches, and she feels shame and regret. When she falls into pain, her cries can be heard in the seventh heaven. After the child is born, her pain lessens, and then she begins to miss lust again, no longer remembering shame, nor remembering pain, and indulges in lust as before. Such suffering is indescribable, and this jealous woman cannot consciously feel the pain.' The Buddha said, 'A Bodhisattva who practices the path without calculating these one hundred and eight falls is like a lustful and jealous woman who does not know how many sins she has committed, does not abhor suffering, does not reflect on her transgressions, does not know the suffering of the five paths of birth and death, does not know that she will fall into the three evil paths, and is not ashamed of her actions, yet says that she is practicing the path. In this way, she will suffer the consequences in every lifetime. Reflecting on oneself is of no benefit, and disciples who study the path must learn diligently.' All the Bodhisattvas joyfully bowed their heads and accepted the teachings. The Buddha said, 'Bodhisattvas like this are not yet considered to have understood.' The Bodhisattvas asked the Buddha, 'Why is it said that they have not yet understood?' The Buddha said:

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「謂菩薩不能校計百八愛故。」

諸菩薩問佛：「校計百八愛者云何？」

佛言：「菩薩行禪不能一意一心令滅，但坐著百八故。一者菩薩心有所念不能滅，為愛中有五陰、中有習，是為愛。心轉作意不能滅，為愛中有五陰、中有習，是為愛。

「意轉作識不能滅，為愛中有五陰、中有習，是為愛。

「轉入眼，眼所見好色不能滅，為愛中有五陰、中有習，是為愛；眼所見中色不能滅，為愛中有五陰、中有習，是為愛；眼所見惡色不能滅，為愛中有五陰、中有習，是為愛。

「轉入耳，耳所聞好聲不能滅，為愛中有五陰、中有習，是為愛；耳所聞中聲不能滅，是為愛中有五陰、中有習，是為愛；耳所聞惡聲不能滅，為愛中有五陰、中有習，是為愛。

「轉入鼻，鼻所聞好香不能滅，為愛中有五陰、中有習，是為愛；鼻所聞中香不能滅，為愛中有五陰、中有習，是為愛；鼻所聞惡臭不能滅，為愛中有五陰、中有習，是為愛。

「轉入口，口所得美味好語言不能滅，為愛中有五陰、中有習，是為愛；口所得中味中語言不能滅，為愛中有五陰、中有習，是為愛；口所得惡味惡語言不能滅，為愛中有五陰、中有習，是為愛。

「轉入身，身所得好細軟可身不能滅，為愛中有

【現代漢語翻譯】 現代漢語譯本 『說菩薩不能計算一百零八種愛的原因。』

諸位菩薩問佛：『計算一百零八種愛是什麼意思？』

佛說：『菩薩在修行禪定時，不能一心一意地讓這些愛滅除，只是執著於一百零八種愛的原因。第一種是菩薩心中有所念頭不能滅除，因為愛中包含五陰（色、受、想、行、識，構成個體的五種要素）、包含習氣，這就是愛。心念轉為意念不能滅除，因為愛中包含五陰、包含習氣，這就是愛。』

『意念轉為意識不能滅除，因為愛中包含五陰、包含習氣，這就是愛。』

『轉入眼，眼睛所見美好的顏色不能滅除，因為愛中包含五陰、包含習氣，這就是愛；眼睛所見中等的顏色不能滅除，因為愛中包含五陰、包含習氣，這就是愛；眼睛所見醜惡的顏色不能滅除，因為愛中包含五陰、包含習氣，這就是愛。』

『轉入耳，耳朵所聽美好的聲音不能滅除，因為愛中包含五陰、包含習氣，這就是愛；耳朵所聽中等的聲音不能滅除，因為愛中包含五陰、包含習氣，這就是愛；耳朵所聽醜惡的聲音不能滅除，因為愛中包含五陰、包含習氣，這就是愛。』

『轉入鼻，鼻子所聞美好的香氣不能滅除，因為愛中包含五陰、包含習氣，這就是愛；鼻子所聞中等的香氣不能滅除，因為愛中包含五陰、包含習氣，這就是愛；鼻子所聞惡臭不能滅除，因為愛中包含五陰、包含習氣，這就是愛。』

『轉入口，口中所嘗美味和好聽的語言不能滅除，因為愛中包含五陰、包含習氣，這就是愛；口中所嘗中等的味道和中等的語言不能滅除，因為愛中包含五陰、包含習氣，這就是愛；口中所嘗惡劣的味道和惡劣的語言不能滅除，因為愛中包含五陰、包含習氣，這就是愛。』

『轉入身，身體所感觸到的美好、柔軟、舒適的觸感不能滅除，因為愛中包含五陰、包含習氣，這就是愛；』

【English Translation】 English version 'It is said that Bodhisattvas cannot calculate the hundred and eight loves.'

The Bodhisattvas asked the Buddha: 'What does it mean to calculate the hundred and eight loves?'

The Buddha said: 'When Bodhisattvas practice meditation, they cannot single-mindedly eliminate these loves, but are attached to the hundred and eight loves. The first is that when a Bodhisattva has a thought in their mind, they cannot eliminate it, because love contains the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute an individual) and habits, this is love. When the mind turns into intention, it cannot be eliminated, because love contains the five skandhas and habits, this is love.'

'When intention turns into consciousness, it cannot be eliminated, because love contains the five skandhas and habits, this is love.'

'Turning to the eye, the beautiful colors seen by the eye cannot be eliminated, because love contains the five skandhas and habits, this is love; the medium colors seen by the eye cannot be eliminated, because love contains the five skandhas and habits, this is love; the ugly colors seen by the eye cannot be eliminated, because love contains the five skandhas and habits, this is love.'

'Turning to the ear, the beautiful sounds heard by the ear cannot be eliminated, because love contains the five skandhas and habits, this is love; the medium sounds heard by the ear cannot be eliminated, because love contains the five skandhas and habits, this is love; the ugly sounds heard by the ear cannot be eliminated, because love contains the five skandhas and habits, this is love.'

'Turning to the nose, the beautiful fragrances smelled by the nose cannot be eliminated, because love contains the five skandhas and habits, this is love; the medium fragrances smelled by the nose cannot be eliminated, because love contains the five skandhas and habits, this is love; the foul odors smelled by the nose cannot be eliminated, because love contains the five skandhas and habits, this is love.'

'Turning to the mouth, the delicious tastes and pleasant words obtained by the mouth cannot be eliminated, because love contains the five skandhas and habits, this is love; the medium tastes and medium words obtained by the mouth cannot be eliminated, because love contains the five skandhas and habits, this is love; the bad tastes and bad words obtained by the mouth cannot be eliminated, because love contains the five skandhas and habits, this is love.'

'Turning to the body, the pleasant, soft, and comfortable sensations felt by the body cannot be eliminated, because love contains the five skandhas and habits, this is love;'

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五陰、中有習，是為愛；身所得中細軟不能滅，為愛中有五陰、中有習，是為愛；身所得惡粗堅苦痛癢不可身不能滅，為愛中有五陰、中有習，是為愛。」

佛言：「菩薩行道不校計卻百八愛，不自知百八愛墮罪。譬如新生小兒從小至大不能自知日增幾所大。菩薩行道不能覺罪多少，譬如是。若菩薩行道覺百八愛墮罪，便當自慚，便當自斷，便當自離，便當自滅，如是愛斷為應菩薩。」佛說如是，諸菩薩皆稽首受行。

佛言：「菩薩行道當校計百八栽，行道不校計百八栽，不應為菩薩行，去栽者乃應菩薩行。」

諸菩薩問佛言：「當去栽者云何？」

佛告諸菩薩言：「菩薩獨處一處當坐行禪，數息相隨止觀還凈，得凈為除栽，不凈者為不除栽，如是從禪起若在人中，當行校計當斷去栽。」

諸菩薩問佛言：「當校計去栽者云何？」

佛言：「行道不得一心定意，為不滅栽。」

佛言：「不得一心定意者，心有所念中有五陰、中有習，便生栽。

「轉入意，意中有五陰、中有習，便生栽。

「轉入識，識中有五陰、中有習，便生栽。

「轉入眼，眼見好色中有五陰、中有習，便生栽；眼所見中色中有五陰、中有習，便生栽；眼所見惡色中有五陰、中有習

【現代漢語翻譯】 現代漢語譯本：佛陀說：『五蘊（色、受、想、行、識）和中有的習性，這就是愛。身體所感受到的細微柔軟之物無法消除，因為愛而有五蘊和中有的習性，這就是愛。身體所感受到的粗糙堅硬痛苦癢感無法消除，因為愛而有五蘊和中有的習性，這就是愛。』 佛陀說：『菩薩修行不應計較那一百零八種愛慾，不應不知道自己因一百零八種愛慾而犯下的罪過。譬如新生的嬰兒，從小到大不能自己知道每天增長了多少。菩薩修行不能覺察罪過多少，也是如此。如果菩薩修行能覺察到因一百零八種愛慾而犯下的罪過，就應當感到慚愧，就應當自我斷除，就應當自我遠離，就應當自我滅除，這樣斷除愛慾才算是符合菩薩的修行。』佛陀這樣說，眾菩薩都叩頭接受並奉行。 佛陀說：『菩薩修行應當計較那一百零八種障礙，修行不計較那一百零八種障礙，就不算是菩薩的修行，去除障礙才算是菩薩的修行。』 眾菩薩問佛陀說：『應當去除的障礙是什麼呢？』 佛陀告訴眾菩薩說：『菩薩獨自在一處應當坐禪修行，數息，隨息，止觀，還歸清凈。得到清凈就是去除障礙，不清凈就是沒有去除障礙。這樣從禪定中起來，如果在人群中，應當進行計較，應當斷除障礙。』 眾菩薩問佛陀說：『應當如何計較去除障礙呢？』 佛陀說：『修行不能一心專注，就是沒有滅除障礙。』 佛陀說：『不能一心專注，心中有所念，心中有五蘊和中有的習性，就會產生障礙。 『轉入意念，意念中有五蘊和中有的習性，就會產生障礙。 『轉入意識，意識中有五蘊和中有的習性，就會產生障礙。 『轉入眼根，眼睛看到美好的事物，其中有五蘊和中有的習性，就會產生障礙；眼睛所見的事物中，有五蘊和中有的習性，就會產生障礙；眼睛所見的不好的事物中，有五蘊和中有的習性，就會產生障礙。』

【English Translation】 English version: The Buddha said, 'The five skandhas (form, feeling, perception, mental formations, and consciousness) and the tendencies of the intermediate state, this is craving. The subtle and soft things that the body experiences cannot be eliminated; because of craving, there are the five skandhas and the tendencies of the intermediate state, this is craving. The coarse, hard, painful, and itchy sensations that the body experiences cannot be eliminated; because of craving, there are the five skandhas and the tendencies of the intermediate state, this is craving.' The Buddha said, 'A Bodhisattva practicing the path should not be concerned with the one hundred and eight cravings, and should not be unaware of the offenses committed due to the one hundred and eight cravings. For example, a newborn baby, from small to large, cannot know how much it grows each day. A Bodhisattva practicing the path cannot perceive how many offenses there are, it is the same. If a Bodhisattva practicing the path can perceive the offenses committed due to the one hundred and eight cravings, then they should feel ashamed, they should cut them off themselves, they should distance themselves from them, they should eliminate them themselves. Eliminating cravings in this way is in accordance with the practice of a Bodhisattva.' The Buddha spoke thus, and all the Bodhisattvas bowed their heads, accepted, and practiced it. The Buddha said, 'A Bodhisattva practicing the path should be concerned with the one hundred and eight hindrances. Practicing the path without being concerned with the one hundred and eight hindrances is not the practice of a Bodhisattva. Removing the hindrances is the practice of a Bodhisattva.' The Bodhisattvas asked the Buddha, 'What are the hindrances that should be removed?' The Buddha told the Bodhisattvas, 'A Bodhisattva, when alone in a place, should sit in meditation, counting the breaths, following the breaths, stopping and observing, and returning to purity. Attaining purity is removing the hindrances, not being pure is not removing the hindrances. Thus, when arising from meditation, if among people, one should be concerned and should cut off the hindrances.' The Bodhisattvas asked the Buddha, 'How should one be concerned with removing the hindrances?' The Buddha said, 'Practicing the path without being single-minded and focused is not eliminating the hindrances.' The Buddha said, 'Not being single-minded and focused, if the mind has thoughts, and in the mind there are the five skandhas and the tendencies of the intermediate state, then hindrances will arise.' 'Turning to intention, if in intention there are the five skandhas and the tendencies of the intermediate state, then hindrances will arise.' 'Turning to consciousness, if in consciousness there are the five skandhas and the tendencies of the intermediate state, then hindrances will arise.' 'Turning to the eye, if the eye sees beautiful things, and in them there are the five skandhas and the tendencies of the intermediate state, then hindrances will arise; if in the things seen by the eye there are the five skandhas and the tendencies of the intermediate state, then hindrances will arise; if in the bad things seen by the eye there are the five skandhas and the tendencies of the intermediate state, then hindrances will arise.'

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，便生栽。

「轉入耳，耳所聞好聲中有五陰、中有習，便生栽；耳所聞中聲中有五陰、中有習，便生栽；耳所聞惡聲中有五陰、中有習，便生栽。

「轉入鼻，鼻所聞好香中有五陰、中有習，便生栽；鼻所聞中香中有五陰、中有習，便生栽；鼻所聞惡臭中有五陰、中有習，便生栽。

「轉入口，口所得美味好語言中有五陰、中有習，便生栽；口所得中味中語言中有五陰、中有習，便生栽；口所得惡味惡語言中有五陰、中有習，便生栽。

「轉入身，身所得好細軟可身中有五陰、中有習，便生栽；身所得中細軟中有五陰、中有習，便生栽；身所得惡粗堅苦痛不可身中有五陰、中有習，便生栽，如是為栽不斷。」

佛言：「若有菩薩行道言我無是栽，如是為貢高。為自種栽，便不能自度脫，便無有黠意，不能知栽罪多少。譬如身生毛，其人亦不能自校計一一數，不能自知毛多少。諸菩薩行道不能自除罪，反言我求佛道欲度十方。如是尚不能自度，何能度十方？菩薩行道能去栽者，便能度十方；不去栽便不能度十方。」佛說如是，諸菩薩皆歡喜受行。

佛言：「如是菩薩尚未應解。」

諸菩薩復稽首言：「如是未解，愿佛為我解。」

佛言：「菩薩有百八罪識，不滅者

【現代漢語翻譯】 現代漢語譯本 『於是就產生了栽種。』 『轉入耳，耳朵聽到好聲音中存在五陰（色、受、想、行、識五種構成身心的要素）、存在習性，就產生了栽種；耳朵聽到中等的聲音中存在五陰、存在習性，就產生了栽種；耳朵聽到惡劣的聲音中存在五陰、存在習性，就產生了栽種。』 『轉入鼻，鼻子聞到好香氣中存在五陰、存在習性，就產生了栽種；鼻子聞到中等的香氣中存在五陰、存在習性，就產生了栽種；鼻子聞到惡臭中存在五陰、存在習性，就產生了栽種。』 『轉入口，口中嚐到美味好語言中存在五陰、存在習性，就產生了栽種；口中嚐到中等味道中等語言中存在五陰、存在習性，就產生了栽種；口中嚐到惡劣味道惡劣語言中存在五陰、存在習性，就產生了栽種。』 『轉入身，身體感受到好細軟舒適的觸感中存在五陰、存在習性，就產生了栽種；身體感受到中等細軟的觸感中存在五陰、存在習性，就產生了栽種；身體感受到惡劣粗糙堅硬痛苦不適的觸感中存在五陰、存在習性，就產生了栽種，這樣就是栽種不斷。』 佛說：『如果有菩薩修行時說我沒有這些栽種，這就是貢高我慢。這是自己種下栽種，就不能自我解脫，就沒有智慧，不能知道栽種的罪過有多少。譬如身上長毛，這個人也不能自己去計算每一根毛的數量，不能自己知道有多少毛。各位菩薩修行不能自己去除罪過，反而說我求佛道想要度化十方眾生。這樣尚且不能自度，又怎麼能度化十方眾生呢？菩薩修行能夠去除栽種的，就能度化十方眾生；不能去除栽種的就不能度化十方眾生。』佛說完這些，各位菩薩都歡喜接受並修行。 佛說：『這樣的菩薩還不能算是真正理解。』 各位菩薩再次叩首說：『我們確實不理解，希望佛為我們解釋。』 佛說：『菩薩有百八種罪識，不滅除這些罪識』

【English Translation】 English version 'Then planting arises.' 'Turning to the ear, in the good sounds heard by the ear, there are the five skandhas (form, feeling, perception, mental formations, and consciousness), and there are habits, then planting arises; in the medium sounds heard by the ear, there are the five skandhas and habits, then planting arises; in the bad sounds heard by the ear, there are the five skandhas and habits, then planting arises.' 'Turning to the nose, in the good fragrances smelled by the nose, there are the five skandhas and habits, then planting arises; in the medium fragrances smelled by the nose, there are the five skandhas and habits, then planting arises; in the bad odors smelled by the nose, there are the five skandhas and habits, then planting arises.' 'Turning to the mouth, in the delicious tastes and good words obtained by the mouth, there are the five skandhas and habits, then planting arises; in the medium tastes and medium words obtained by the mouth, there are the five skandhas and habits, then planting arises; in the bad tastes and bad words obtained by the mouth, there are the five skandhas and habits, then planting arises.' 'Turning to the body, in the good, soft, and comfortable sensations obtained by the body, there are the five skandhas and habits, then planting arises; in the medium soft sensations obtained by the body, there are the five skandhas and habits, then planting arises; in the bad, rough, hard, painful, and uncomfortable sensations obtained by the body, there are the five skandhas and habits, then planting arises, thus planting continues without end.' The Buddha said, 'If there are Bodhisattvas who, while practicing, say that they have no such planting, this is arrogance. This is planting seeds themselves, and they cannot liberate themselves, they have no wisdom, and cannot know how much sin there is in planting. For example, if hair grows on the body, that person cannot count each strand of hair, and cannot know how much hair there is. Bodhisattvas who practice cannot remove their own sins, and instead say, 'I seek the Buddha's path to liberate all beings in the ten directions.' If they cannot even liberate themselves, how can they liberate all beings in the ten directions? Bodhisattvas who practice and can remove planting can liberate all beings in the ten directions; those who cannot remove planting cannot liberate all beings in the ten directions.' After the Buddha spoke these words, all the Bodhisattvas were joyful and accepted them for practice. The Buddha said, 'Such Bodhisattvas have not yet truly understood.' The Bodhisattvas bowed their heads again and said, 'We truly do not understand, we hope the Buddha will explain it for us.' The Buddha said, 'Bodhisattvas have one hundred and eight kinds of sinful consciousness, if they do not eliminate these'

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不應為菩薩。」

諸菩薩問佛言：「何等為百八罪識？」

佛言：「謂菩薩心所念為罪，中有五陰、中有習為識，是為罪識。

「轉入意，意所念復念為罪，中有五陰、中有習為識，是為罪識。

「轉入識，識所念不忘為罪，中有五陰、中有習為識，是為罪識。

「轉入眼，眼所見好色為罪，中有五陰、中有習為識，是為罪識；眼所見中色為罪，中有五陰、中有習為識，是為罪識；眼所見惡色為罪，中有五陰、中有習為識，是為罪識。

「轉入耳，耳所聞好聲為罪，中有五陰、中有習為識，是為罪識；耳所聞中聲為罪，中有五陰、中有習為識，是為罪識；耳所聞惡聲為罪，中有五陰、中有習為識，是為罪識。

「轉入鼻，鼻所聞好香為罪，中有五陰、中有習為識，是為罪識；鼻所聞中香為罪，中有五陰、中有習為識，是為罪識；鼻所聞惡臭為罪，中有五陰、中有習為識，是為罪識。

「轉入口，口所得美味好語言為罪，中有五陰、中有習為識，是為罪識；口所得中味中語言為罪，中有五陰、中有習為識，是為罪識；口所得惡味惡語言為罪，中有五陰、中有習為識，是為罪識。

「轉入身，身所得好細軟可身為罪，中有五陰、中有習為識，是為罪識；身所得中

【現代漢語翻譯】 現代漢語譯本 『不應被稱為菩薩。』

諸位菩薩問佛陀：『什麼是百八罪識？』

佛陀說：『菩薩心中所想的念頭是罪，其中有五陰（色、受、想、行、識），有習氣為識，這就是罪識。

『轉入意，意所想的念頭再次被念及是罪，其中有五陰，有習氣為識，這就是罪識。

『轉入識，識所想的念頭不忘是罪，其中有五陰，有習氣為識，這就是罪識。

『轉入眼，眼睛所見美好的顏色是罪，其中有五陰，有習氣為識，這就是罪識；眼睛所見中等的顏色是罪，其中有五陰，有習氣為識，這就是罪識；眼睛所見醜惡的顏色是罪，其中有五陰，有習氣為識，這就是罪識。

『轉入耳，耳朵所聽美好的聲音是罪，其中有五陰，有習氣為識，這就是罪識；耳朵所聽中等的聲音是罪，其中有五陰，有習氣為識，這就是罪識；耳朵所聽醜惡的聲音是罪，其中有五陰，有習氣為識，這就是罪識。

『轉入鼻，鼻子所聞美好的香氣是罪，其中有五陰，有習氣為識，這就是罪識；鼻子所聞中等的香氣是罪，其中有五陰，有習氣為識，這就是罪識；鼻子所聞惡臭的氣味是罪，其中有五陰，有習氣為識，這就是罪識。

『轉入口，口所嘗美味和好聽的語言是罪，其中有五陰，有習氣為識，這就是罪識；口所嘗中等的味道和中等的語言是罪，其中有五陰，有習氣為識，這就是罪識；口所嘗惡劣的味道和惡劣的語言是罪，其中有五陰，有習氣為識，這就是罪識。

『轉入身，身體所感觸美好的柔軟是罪，其中有五陰，有習氣為識，這就是罪識；身體所感觸中等

【English Translation】 English version 'Should not be called a Bodhisattva.'

The Bodhisattvas asked the Buddha, 'What are the one hundred and eight sinful cognitions?'

The Buddha said, 'A thought that arises in the mind of a Bodhisattva is a sin. Within it are the five skandhas (form, feeling, perception, mental formations, consciousness), and there is habit as cognition. This is a sinful cognition.'

'Turning to the mind, a thought that is thought again by the mind is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition.'

'Turning to consciousness, a thought that is not forgotten by consciousness is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition.'

'Turning to the eye, the sight of beautiful colors is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the sight of neutral colors is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the sight of ugly colors is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition.'

'Turning to the ear, the hearing of pleasant sounds is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the hearing of neutral sounds is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the hearing of unpleasant sounds is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition.'

'Turning to the nose, the smelling of pleasant fragrances is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the smelling of neutral fragrances is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the smelling of foul odors is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition.'

'Turning to the mouth, the tasting of delicious flavors and pleasant words is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the tasting of neutral flavors and neutral words is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the tasting of unpleasant flavors and unpleasant words is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition.'

'Turning to the body, the feeling of pleasant softness is a sin. Within it are the five skandhas, and there is habit as cognition. This is a sinful cognition; the feeling of neutral

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細軟為罪，中有五陰、中有習為識，是為罪識；身所得惡粗堅苦痛不可身為罪，中有五陰、中有習為識，是為罪識。」

佛問諸菩薩：「若曹有是罪不？」

諸菩薩言：「我但有五陰，無有罪。」

佛復問諸菩薩言：「天下何等為使人有罪不得道者？」

諸菩薩報佛言：「天下人皆坐貪不得道。」

佛言：「天下人貪生死，為有五陰習不？」

諸菩薩言：「有罪。」

佛問諸菩薩言：「若曹持見身取佛，當復生死。」

諸菩薩報佛言：「我曹當復生死，不從是現在身得佛。」

佛問諸菩薩：「若曹要當更幾生死當得佛？」

諸菩薩報佛言：「我曹生死尚未有要。」

佛復問諸菩薩：「何以故無有要？」

諸菩薩言：「我不自知罪福多少？用是故我不知要。」

佛告諸菩薩：「如是若曹與天下人有何等異？」

諸菩薩報佛言：「我能飛到十方佛國，我能曉佛所語。」

佛言：「若曹能飛到十方佛國，能曉十方佛所語。若曹何以不應時取佛，何以故復生死要？」

諸菩薩報佛言：「我曹尚有本罪未盡故，用本願功德福未滿故，用是故我曹不應時得佛。」

佛言：「若曹言天下人但坐五陰生死習故有罪，今若曹

【現代漢語翻譯】 現代漢語譯本：細微的感受是罪，其中有五蘊（色、受、想、行、識，構成個體存在的五種要素），其中有習性作為意識，這就是罪識；身體所感受到的粗糙、堅硬、痛苦是罪，其中有五蘊，其中有習性作為意識，這就是罪識。 佛陀問各位菩薩：『你們有這樣的罪嗎？』 各位菩薩說：『我們只有五蘊，沒有罪。』 佛陀又問各位菩薩：『天下是什麼使人有罪而不能得道呢？』 各位菩薩回答佛陀說：『天下的人都是因為貪慾而不能得道。』 佛陀說：『天下的人貪戀生死，是因為有五蘊的習性嗎？』 各位菩薩說：『有罪。』 佛陀問各位菩薩：『如果你們執著于身體而求佛，將會再次經歷生死。』 各位菩薩回答佛陀說：『我們將會再次經歷生死，不會從現在的身體得佛。』 佛陀問各位菩薩：『你們還要經歷多少次生死才能成佛？』 各位菩薩回答佛陀說：『我們經歷多少次生死還沒有定數。』 佛陀又問各位菩薩：『為什麼沒有定數呢？』 各位菩薩說：『我們不知道自己罪福的多少，因此我們不知道定數。』 佛陀告訴各位菩薩：『這樣的話，你們和天下的人有什麼不同呢？』 各位菩薩回答佛陀說：『我們能飛到十方佛國，我們能理解佛所說的話。』 佛陀說：『你們能飛到十方佛國，能理解十方佛所說的話，為什麼不應該立即成佛，為什麼還要經歷生死呢？』 各位菩薩回答佛陀說：『我們還有根本的罪業沒有消除，因為本願的功德福報沒有圓滿，因此我們不能立即成佛。』 佛陀說：『你們說天下的人只是因為五蘊的生死習性而有罪，現在你們』

【English Translation】 English version: Subtle feelings are sins, in which there are the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), and in which there is habit as consciousness, this is sinful consciousness; the coarse, hard, and painful sensations experienced by the body are sins, in which there are the five skandhas, and in which there is habit as consciousness, this is sinful consciousness. The Buddha asked the Bodhisattvas: 'Do you have such sins?' The Bodhisattvas said: 'We only have the five skandhas, we have no sins.' The Buddha again asked the Bodhisattvas: 'What in the world causes people to have sins and not attain enlightenment?' The Bodhisattvas replied to the Buddha: 'People in the world are all unable to attain enlightenment because of greed.' The Buddha said: 'People in the world are attached to birth and death, is it because of the habits of the five skandhas?' The Bodhisattvas said: 'It is a sin.' The Buddha asked the Bodhisattvas: 'If you cling to the body and seek Buddhahood, you will experience birth and death again.' The Bodhisattvas replied to the Buddha: 'We will experience birth and death again, we will not attain Buddhahood from this present body.' The Buddha asked the Bodhisattvas: 'How many more births and deaths do you need to experience to attain Buddhahood?' The Bodhisattvas replied to the Buddha: 'We do not yet have a definite number of births and deaths.' The Buddha again asked the Bodhisattvas: 'Why is there no definite number?' The Bodhisattvas said: 'We do not know how much sin and merit we have, therefore we do not know the definite number.' The Buddha told the Bodhisattvas: 'In that case, how are you different from the people in the world?' The Bodhisattvas replied to the Buddha: 'We can fly to the Buddha lands in the ten directions, we can understand what the Buddha says.' The Buddha said: 'You can fly to the Buddha lands in the ten directions, and you can understand what the Buddhas in the ten directions say. Why shouldn't you attain Buddhahood immediately, why do you still need to experience birth and death?' The Bodhisattvas replied to the Buddha: 'We still have fundamental sins that have not been eliminated, because the merits and blessings of our original vows have not been fulfilled, therefore we cannot attain Buddhahood immediately.' The Buddha said: 'You say that people in the world have sins only because of the habits of the five skandhas related to birth and death, now you'

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亦當復生死習有罪。若曹何以故語我言無罪？」諸菩薩皆慚稽首受行。

佛言：「我雖說是，菩薩尚未解。」

諸菩薩稽首言：「愿佛當復為我解。」

佛言：「菩薩有百八因緣著痛。」

諸菩薩問佛：「何等為百八因緣著痛？」

佛言：「菩薩心有所念為因緣著痛，中有五陰、中有習，當坐因緣生死痛。

「轉入意，意有所念為因緣著痛，中有五陰、中有習，當坐因緣生死痛。

「轉入識，識有所識為因緣著痛，中有五陰、中有習，當坐因緣生死痛。

「轉入眼，眼所見好色為因緣著痛，中有五陰、中有習，當坐因緣生死痛；眼所見中色為因緣著痛，中有五陰、中有習，當坐因緣生死痛；眼所見惡色為因緣著痛，中有五陰、中有習，當坐因緣生死痛。

「轉入耳，耳聞好聲為因緣著痛，中有五陰、中有習，當坐因緣生死痛；耳所聞中聲為因緣著痛，中有五陰、中有習，當坐因緣生死痛；耳所聞惡聲為因緣著痛，中有五陰、中有習，當坐因緣生死痛。

「轉入鼻，鼻所聞好香為因緣著痛，中有五陰、中有習，當坐因緣生死痛；鼻所聞中香為因緣著痛，中有五陰、中有習，當坐因緣生死痛；鼻所聞惡臭為因緣著痛，中有五陰、中有習，當坐因緣生死痛。

【現代漢語翻譯】 現代漢語譯本：『你們也應當有生死的習性，是有罪的。你們為什麼說自己無罪呢？』眾菩薩都感到慚愧，稽首（一種表示尊敬的禮節）接受教誨並遵照實行。 佛說：『我雖然這樣說，菩薩們仍然沒有理解。』 眾菩薩稽首說：『希望佛陀再次為我們解釋。』 佛說：『菩薩有百八種因緣會執著于痛苦。』 眾菩薩問佛：『什麼是百八種因緣會執著于痛苦呢？』 佛說：『菩薩心中有所念想，這是因緣而產生的執著痛苦，其中有五陰（色、受、想、行、識），有習性，會因此而承受生死輪迴的痛苦。 『轉入意（意識），意識有所念想，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦。 『轉入識（分別意識），識有所分別，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦。 『轉入眼，眼睛看到美好的顏色，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦；眼睛看到一般的顏色，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦；眼睛看到醜惡的顏色，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦。 『轉入耳，耳朵聽到美好的聲音，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦；耳朵聽到一般的聲音，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦；耳朵聽到難聽的聲音，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦。 『轉入鼻，鼻子聞到美好的香氣，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦；鼻子聞到一般的香氣，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦；鼻子聞到惡臭的氣味，這是因緣而產生的執著痛苦，其中有五陰，有習性，會因此而承受生死輪迴的痛苦。

【English Translation】 English version: 'You also should have the habits of birth and death, and are guilty. Why do you tell me that you are not guilty?' All the Bodhisattvas were ashamed, bowed their heads (a gesture of respect), accepted the teachings, and followed them. The Buddha said, 'Although I have said this, the Bodhisattvas have not yet understood.' The Bodhisattvas bowed their heads and said, 'May the Buddha explain it to us again.' The Buddha said, 'Bodhisattvas have one hundred and eight causes and conditions for attachment to suffering.' The Bodhisattvas asked the Buddha, 'What are the one hundred and eight causes and conditions for attachment to suffering?' The Buddha said, 'When a Bodhisattva's mind has thoughts, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas (form, feeling, perception, mental formations, consciousness), and habits, and they will suffer the pain of birth and death because of these causes and conditions.' 'Turning to the mind (manas), when the mind has thoughts, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions.' 'Turning to consciousness (vijnana), when consciousness has discriminations, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions.' 'Turning to the eye, when the eye sees beautiful colors, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions; when the eye sees ordinary colors, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions; when the eye sees ugly colors, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions.' 'Turning to the ear, when the ear hears pleasant sounds, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions; when the ear hears ordinary sounds, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions; when the ear hears unpleasant sounds, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions.' 'Turning to the nose, when the nose smells pleasant fragrances, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions; when the nose smells ordinary fragrances, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions; when the nose smells foul odors, this is the attachment to suffering arising from causes and conditions. Within it are the five skandhas, and habits, and they will suffer the pain of birth and death because of these causes and conditions.'

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「轉入口，口所得美味好語言為因緣著痛，中有五陰、中有習，當坐因緣生死痛；口所得中味中語言為因緣著痛，中有五陰、中有習，當坐因緣生死痛；口所得惡味惡語言為因緣痛，中有五陰、中有習，當坐因緣生死痛。

「轉入身，身所得好細軟可身為因緣著痛，中有五陰、中有習，當坐因緣生死痛；身所得中細軟為因緣著痛，中有五陰、中有習，當坐因緣生死痛；身所得惡粗堅苦痛不可身為因緣著痛，中有五陰、中有習，當坐因緣生死痛。」

佛言：「諸菩薩尚未厭因緣生死痛。」

諸菩薩言：「我用厭因緣生死痛故作菩薩耳。」

佛言：「汝曹厭生死痛。何以故不種道栽？何以故種因緣生死痛罪罪栽？」

諸菩薩報佛言：「我日種道栽。」

佛言：「如若種道栽，何以故有因緣生死百八痛？」

諸菩薩即慚稽首受行。

諸菩薩皆稽首問佛言：「佛雖為我說經，我不解是。」

佛言：「我見若曹種百八痛，我知汝曹不解。」

諸菩薩復稽首言：「愿佛解我。」

佛言：「菩薩心有所念，欲得心不能，以時得坐痛，中有五陰、中有習，是為種痛。

「轉入意，意有所念，復念可意不可意為種痛，中有五陰、中有習，是為種痛。

【現代漢語翻譯】 現代漢語譯本 『從入口處來說，口所得到的美味和悅耳的語言，會成為執著痛苦的因緣，其中有五陰（色、受、想、行、識五種構成身心的要素）、有習性，因此會因這些因緣而承受生死的痛苦；口所得到的中等味道和語言，會成為執著痛苦的因緣，其中有五陰、有習性，因此會因這些因緣而承受生死的痛苦；口所得到的惡劣味道和刺耳的語言，會成為痛苦的因緣，其中有五陰、有習性，因此會因這些因緣而承受生死的痛苦。 『從身體來說，身體所感受到的美好、柔軟、舒適的觸感，會成為執著痛苦的因緣，其中有五陰、有習性，因此會因這些因緣而承受生死的痛苦；身體所感受到的中等柔軟觸感，會成為執著痛苦的因緣，其中有五陰、有習性，因此會因這些因緣而承受生死的痛苦；身體所感受到的惡劣、粗糙、堅硬、痛苦、不適的觸感，會成為執著痛苦的因緣，其中有五陰、有習性，因此會因這些因緣而承受生死的痛苦。』 佛說：『各位菩薩尚未厭倦因緣所帶來的生死痛苦。』 各位菩薩說：『我們正是因為厭倦因緣所帶來的生死痛苦，才發願成為菩薩的。』 佛說：『你們既然厭倦生死痛苦，為什麼不種植解脫之道？為什麼反而種植因緣所帶來的生死痛苦的罪業之苗呢？』 各位菩薩回答佛說：『我們每天都在種植解脫之道。』 佛說：『如果你們真的在種植解脫之道，為什麼還會有因緣所帶來的生死的百八種痛苦呢？』 各位菩薩聽後感到慚愧，向佛稽首，表示接受教誨並付諸行動。 各位菩薩都向佛稽首，問道：『佛陀雖然為我們講經，我們還是不明白其中的道理。』 佛說：『我看到你們在種植百八種痛苦的因，就知道你們不明白。』 各位菩薩再次稽首說：『希望佛陀為我們解釋。』 佛說：『菩薩心中有所念想，想要得到卻得不到，因此會因時而產生痛苦，其中有五陰、有習性，這就是在種植痛苦的因。 『從意念來說，心中有所念想，又念及可意或不可意的事物，這都是在種植痛苦的因，其中有五陰、有習性，這就是在種植痛苦的因。』

【English Translation】 English version 'Turning to the entrance, the delicious and pleasant words obtained by the mouth become the cause of attachment to pain, in which there are the five skandhas (form, feeling, perception, mental formations, and consciousness), and habits, thus one suffers the pain of birth and death due to these causes; the medium tastes and words obtained by the mouth become the cause of attachment to pain, in which there are the five skandhas and habits, thus one suffers the pain of birth and death due to these causes; the bad tastes and harsh words obtained by the mouth become the cause of pain, in which there are the five skandhas and habits, thus one suffers the pain of birth and death due to these causes.' 'Turning to the body, the good, soft, and comfortable sensations obtained by the body become the cause of attachment to pain, in which there are the five skandhas and habits, thus one suffers the pain of birth and death due to these causes; the medium soft sensations obtained by the body become the cause of attachment to pain, in which there are the five skandhas and habits, thus one suffers the pain of birth and death due to these causes; the bad, rough, hard, painful, and uncomfortable sensations obtained by the body become the cause of attachment to pain, in which there are the five skandhas and habits, thus one suffers the pain of birth and death due to these causes.' The Buddha said, 'You Bodhisattvas are not yet tired of the pain of birth and death caused by conditions.' The Bodhisattvas said, 'It is precisely because we are tired of the pain of birth and death caused by conditions that we aspire to become Bodhisattvas.' The Buddha said, 'Since you are tired of the pain of birth and death, why do you not plant the seeds of the path to liberation? Why do you instead plant the seeds of sin that cause the pain of birth and death due to conditions?' The Bodhisattvas replied to the Buddha, 'We plant the seeds of the path to liberation every day.' The Buddha said, 'If you are truly planting the seeds of the path to liberation, why do you still have the hundred and eight pains of birth and death caused by conditions?' Upon hearing this, the Bodhisattvas felt ashamed, bowed their heads to the Buddha, and expressed their acceptance of the teachings and their commitment to practice. The Bodhisattvas all bowed their heads to the Buddha and asked, 'Although the Buddha has spoken the sutras for us, we still do not understand the meaning.' The Buddha said, 'I see that you are planting the causes of the hundred and eight pains, and I know that you do not understand.' The Bodhisattvas bowed their heads again and said, 'We hope that the Buddha will explain it to us.' The Buddha said, 'When a Bodhisattva has a thought in their mind, and desires something but cannot obtain it, they will experience pain from time to time, in which there are the five skandhas and habits, and this is planting the cause of pain.' 'Turning to the mind, when there is a thought in the mind, and one thinks about things that are agreeable or disagreeable, this is planting the cause of pain, in which there are the five skandhas and habits, and this is planting the cause of pain.'

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「轉入識，識有所識不可我為痛，中有五陰、中有習，是為種痛。

「轉入眼，眼所見好色為痛，中有五陰、中有習，是為種痛；眼所見中色為痛，中有五陰、中有習，是為種痛；眼所見惡色為痛，中有五陰、中有習，是為種痛。

「轉入耳，耳所聞好聲為痛，中有五陰、中有習，是為種痛；耳所聞中聲為痛，中有五陰、中有習，是為種痛；耳所聞惡聲為痛，中有五陰、中有習，是為種痛。

「轉入鼻，鼻所聞好香為痛，中有五陰、中有習，是為種痛；鼻所聞中香為痛，中有五陰、中有習，是為種痛；鼻所聞惡臭為痛，中有五陰、中有習，是為種痛。

「轉入口，口所得美味好語言為痛，中有五陰、中有習，是為種痛；口所得中味中語言為痛，中有五陰、中有習，是為種痛；口所得惡味惡語言為痛，中有五陰、中有習，是為種痛。

「轉入身，身所得細軟可身為痛，中有五陰、中有習，是為種痛；身所得中細軟為痛，中有五陰、中有習，是為種痛；身所得惡粗堅苦痛不可身為痛，中有五陰、中有習，是為種痛。」

佛言：「菩薩斷是百八痛，乃應為菩薩行，不斷痛者不應為菩薩行，是為菩薩十校計。」

佛言：「諸菩薩如是尚未解，當覆校計。」

諸菩薩

【現代漢語翻譯】 現代漢語譯本 『轉入識（vijñāna，意識），意識所識別的不可執著為『我』的感受是痛苦，其中有五陰（pañca-skandha，五蘊）、有習氣（vāsanā），這是產生痛苦的根源。 『轉入眼（cakṣus，眼睛），眼睛所見美好的顏色是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；眼睛所見一般的顏色是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；眼睛所見醜惡的顏色是痛苦，其中有五陰、有習氣，這是產生痛苦的根源。 『轉入耳（śrotra，耳朵），耳朵所聽美好的聲音是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；耳朵所聽一般的聲音是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；耳朵所聽惡劣的聲音是痛苦，其中有五陰、有習氣，這是產生痛苦的根源。 『轉入鼻（ghrāṇa，鼻子），鼻子所聞美好的香氣是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；鼻子所聞一般的香氣是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；鼻子所聞惡臭的氣味是痛苦，其中有五陰、有習氣，這是產生痛苦的根源。 『轉入口（mukha，嘴巴），嘴巴所嘗美味和悅耳的語言是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；嘴巴所嘗一般的味道和語言是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；嘴巴所嘗惡劣的味道和語言是痛苦，其中有五陰、有習氣，這是產生痛苦的根源。 『轉入身（kāya，身體），身體所感柔軟舒適是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；身體所感一般的柔軟是痛苦，其中有五陰、有習氣，這是產生痛苦的根源；身體所感粗糙堅硬的痛苦是痛苦，其中有五陰、有習氣，這是產生痛苦的根源。』 佛說：『菩薩斷除這百八種痛苦，才算是菩薩的修行，不斷除痛苦的不能算是菩薩的修行，這是菩薩的十種校計。』 佛說：『諸位菩薩如果這樣還不能理解，應當再次校計。』 諸位菩薩

【English Translation】 English version 'Turning to consciousness (vijñāna), the consciousness that recognizes what cannot be grasped as 'I' is pain, within which there are the five aggregates (pañca-skandha) and habitual tendencies (vāsanā), this is the root of pain. 'Turning to the eye (cakṣus), the pleasant colors seen by the eye are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the ordinary colors seen by the eye are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the unpleasant colors seen by the eye are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain. 'Turning to the ear (śrotra), the pleasant sounds heard by the ear are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the ordinary sounds heard by the ear are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the unpleasant sounds heard by the ear are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain. 'Turning to the nose (ghrāṇa), the pleasant fragrances smelled by the nose are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the ordinary fragrances smelled by the nose are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the foul odors smelled by the nose are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain. 'Turning to the mouth (mukha), the delicious tastes and pleasant words experienced by the mouth are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the ordinary tastes and words experienced by the mouth are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the unpleasant tastes and words experienced by the mouth are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain. 'Turning to the body (kāya), the soft and comfortable sensations experienced by the body are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the ordinary soft sensations experienced by the body are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain; the rough, hard, and painful sensations experienced by the body are pain, within which there are the five aggregates and habitual tendencies, this is the root of pain.' The Buddha said: 'A Bodhisattva who cuts off these one hundred and eight pains is considered to be practicing the Bodhisattva path; one who does not cut off pain cannot be considered to be practicing the Bodhisattva path. This is the ten calculations of a Bodhisattva.' The Buddha said: 'If the Bodhisattvas still do not understand in this way, they should calculate again.' The Bodhisattvas

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問佛：「當覆校計何等？」

佛言：「菩薩當校計百八關生。」

諸菩薩問佛：「何等為百八關生？」

佛言：「菩薩心所貫痛癢思想生死識，中有五陰、中有習，是為貫生。」

佛言：「關心不使入痛癢思想生死識，便無五陰、無有習。」

佛言：「關五陰習令心不動，為斷生死痛。關者為貫地水火風空、痛癢思想生死識，中有五陰、中有習，是為貫生；關意便不動。不受地水火風空、痛癢思想生死識。中有五陰、中有習，是為貫生；關意便不動，不受地水火風空、痛癢思想生死識，不受五陰習。不關者墮罪，關意不動者墮道，是為關生。

「轉入識，識亦貫地水火風空、色痛癢思想生死識，便有五陰習，便貫生死。不關者墮生死痛，關者為墮道不為生死。

「轉入眼，眼所貫好色中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；眼所貫中色中有五陰、中有習，是為貫生死，關令不動者墮道，不關墮罪；眼所貫惡色中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪。

「轉入耳，耳所貫好聲中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；耳所貫中聲中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；耳

【現代漢語翻譯】 現代漢語譯本 有菩薩問佛：『應當如何修行？』 佛說：『菩薩應當修行一百零八種關生。』 諸位菩薩問佛：『什麼是百八關生？』 佛說：『菩薩的心所感受的痛癢、思想、生死、意識，其中有五陰（色、受、想、行、識），有習性，這就是貫生。』 佛說：『如果心不讓它進入痛癢、思想、生死、意識，就沒有五陰，沒有習性。』 佛說：『控制五陰的習性，使心不動搖，就能斷絕生死的痛苦。所謂「關」，就是貫穿地、水、火、風、空、痛癢、思想、生死、意識，其中有五陰，有習性，這就是貫生；控制意念使它不動搖。不接受地、水、火、風、空、痛癢、思想、生死、意識。其中有五陰，有習性，這就是貫生；控制意念使它不動搖，不接受地、水、火、風、空、痛癢、思想、生死、意識，不接受五陰的習性。不控制就會墮落罪惡，控制意念不動搖就會進入正道，這就是關生。』 『轉入意識，意識也貫穿地、水、火、風、空、色、痛癢、思想、生死、意識，就會有五陰的習性，就會貫穿生死。不控制就會墮入生死的痛苦，控制就會進入正道，不會再受生死輪迴。』 『轉入眼，眼睛所感受的美好顏色中有五陰，有習性，這就是貫穿生死，控制使它不動搖就會進入正道，不控制就會墮落罪惡；眼睛所感受的普通顏色中有五陰，有習性，這就是貫穿生死，控制使它不動搖就會進入正道，不控制就會墮落罪惡；眼睛所感受的醜惡顏色中有五陰，有習性，這就是貫穿生死，控制使它不動搖就會進入正道，不控制就會墮落罪惡。』 『轉入耳，耳朵所聽到的美妙聲音中有五陰，有習性，這就是貫穿生死，控制使它不動搖就會進入正道，不控制就會墮落罪惡；耳朵所聽到的普通聲音中有五陰，有習性，這就是貫穿生死，控制使它不動搖就會進入正道，不控制就會墮落罪惡；耳朵』

【English Translation】 English version A Bodhisattva asked the Buddha: 'How should one practice?' The Buddha said: 'A Bodhisattva should practice the one hundred and eight gates of birth (guan sheng).' The Bodhisattvas asked the Buddha: 'What are the one hundred and eight gates of birth?' The Buddha said: 'The pain, itching, thoughts, birth, death, and consciousness that a Bodhisattva's mind experiences, within which there are the five aggregates (skandhas) (form, feeling, perception, mental formations, and consciousness), and habits, this is called the gate of birth (guan sheng).' The Buddha said: 'If the mind does not allow itself to enter pain, itching, thoughts, birth, death, and consciousness, then there will be no five aggregates, and no habits.' The Buddha said: 'Controlling the habits of the five aggregates, making the mind unmoving, can cut off the suffering of birth and death. The so-called 'gate' (guan) is to penetrate earth, water, fire, wind, space, pain, itching, thoughts, birth, death, and consciousness, within which there are the five aggregates, and habits, this is called the gate of birth (guan sheng); controlling the mind to make it unmoving. Not accepting earth, water, fire, wind, space, pain, itching, thoughts, birth, death, and consciousness. Within which there are the five aggregates, and habits, this is called the gate of birth (guan sheng); controlling the mind to make it unmoving, not accepting earth, water, fire, wind, space, pain, itching, thoughts, birth, death, and consciousness, not accepting the habits of the five aggregates. Not controlling will lead to falling into sin, controlling the mind to make it unmoving will lead to entering the right path, this is the gate of birth (guan sheng).' 'Turning to consciousness, consciousness also penetrates earth, water, fire, wind, space, form, pain, itching, thoughts, birth, death, and consciousness, then there will be the habits of the five aggregates, and will penetrate birth and death. Not controlling will lead to falling into the suffering of birth and death, controlling will lead to entering the right path, and will not be subject to the cycle of birth and death.' 'Turning to the eye, the beautiful colors that the eye perceives have the five aggregates, and habits, this is penetrating birth and death, controlling it to make it unmoving will lead to entering the right path, not controlling will lead to falling into sin; the ordinary colors that the eye perceives have the five aggregates, and habits, this is penetrating birth and death, controlling it to make it unmoving will lead to entering the right path, not controlling will lead to falling into sin; the ugly colors that the eye perceives have the five aggregates, and habits, this is penetrating birth and death, controlling it to make it unmoving will lead to entering the right path, not controlling will lead to falling into sin.' 'Turning to the ear, the beautiful sounds that the ear hears have the five aggregates, and habits, this is penetrating birth and death, controlling it to make it unmoving will lead to entering the right path, not controlling will lead to falling into sin; the ordinary sounds that the ear hears have the five aggregates, and habits, this is penetrating birth and death, controlling it to make it unmoving will lead to entering the right path, not controlling will lead to falling into sin; the ear'

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所貫惡聲中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪。

「轉入鼻，鼻所貫好香中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；鼻所貫中香中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；鼻所貫惡臭中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪。

「轉入口，口所貫美味好語言中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；口所貫中味中語言中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；口所貫惡味惡語言中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪。

「轉入身，身所貫好細軟可身中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；身所貫中細軟中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪；身所貫惡粗堅苦痛不可身中有五陰、中有習，是為貫生死，關令不動者墮道，不關者墮罪。」

佛言：「菩薩行要當關令不動，動者為未解。」

諸菩薩報佛言：「我曹當坐禪令不動。」

佛問諸菩薩言：「禪已復動不？」

諸菩薩報佛言：「禪覺復動。」

佛問諸菩薩：「何以故復動？」

諸菩薩言：「自然

【現代漢語翻譯】 現代漢語譯本 所接觸的惡聲中包含五陰（色、受、想、行、識五種構成要素）、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡。 轉到鼻子，鼻子所接觸的好香中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡；鼻子所接觸的中等香氣中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡；鼻子所接觸的惡臭中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡。 轉到口，口所接觸的美味和悅耳的語言中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡；口所接觸的中等味道和語言中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡；口所接觸的惡劣味道和刺耳的語言中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡。 轉到身體，身體所接觸的柔軟舒適之物中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡；身體所接觸的中等柔軟之物中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡；身體所接觸的粗糙堅硬和痛苦之物中包含五陰、包含習性，這就是貫穿生死的根源。如果能控制住這些，使其不為所動，就能進入正道；如果不能控制，就會墮入罪惡。 佛說：『菩薩修行，應當控制住這些，使其不為所動，如果動了，就說明還沒有理解。』 眾菩薩對佛說：『我們應當通過坐禪來使其不動。』 佛問眾菩薩：『禪定之後還會動嗎？』 眾菩薩回答佛說：『禪定覺醒后還會動。』 佛問眾菩薩：『為什麼還會動呢？』 眾菩薩說：『這是自然而然的。』

【English Translation】 English version In the midst of encountering unpleasant sounds, there are the five skandhas (form, feeling, perception, mental formations, and consciousness) and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. Turning to the nose, in the pleasant fragrances that the nose encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. In the moderate fragrances that the nose encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. In the foul odors that the nose encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. Turning to the mouth, in the delicious flavors and pleasant words that the mouth encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. In the moderate flavors and words that the mouth encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. In the unpleasant flavors and harsh words that the mouth encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. Turning to the body, in the soft and comfortable things that the body encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. In the moderately soft things that the body encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. In the rough, hard, and painful things that the body encounters, there are the five skandhas and habitual tendencies. This is what perpetuates the cycle of birth and death. If one can control these and remain unmoved, one will enter the path; if one cannot control them, one will fall into sin. The Buddha said, 'Bodhisattvas, in their practice, should control these and remain unmoved. If they are moved, it means they have not yet understood.' The Bodhisattvas replied to the Buddha, 'We should sit in meditation to remain unmoved.' The Buddha asked the Bodhisattvas, 'After meditation, do you still move?' The Bodhisattvas replied to the Buddha, 'After awakening from meditation, we still move.' The Buddha asked the Bodhisattvas, 'Why do you still move?' The Bodhisattvas said, 'It is natural.'

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動。」

佛問諸菩薩：「何以故自然動？」

諸菩薩言：「我不解，不知從何因緣動？」

佛言：「如是諸菩薩尚未解。」

諸菩薩言：「愿佛當復為我解。」

佛言：「菩薩所以禪自然動覺者，菩薩有百八關生，動不動不止故。」佛說如是，諸菩薩皆稽首受行。

佛言：「菩薩如是尚未應解。」

諸菩薩言：「何以故復未解？」

佛言：「但坐菩薩有本，不止守百八行故。」

諸菩薩皆稽首言：「愿佛當復為我解。」

佛言：「菩薩心本多所念，不止守故，心本罪百八行。

「轉入意，意本多所念，不止守故，意本罪百八行。

「轉入識，識本多所念，不止守故，識本罪百八行。

「轉入眼，眼本多所見好色，不止守故，眼本罪百八行；眼本多所見中色，不止守故，眼本罪百八行；眼本多所見惡色，不止守故，眼本罪百八行。

「轉入耳，耳本多所聞好聲，不止守故，耳本罪百八行；耳本多所聞中聲，不止守故，耳本罪百八行；耳本多所聞惡聲，不止守故，耳本罪百八行。

「轉入鼻，鼻本多所聞好香，不止守故，鼻本罪百八行；鼻本多所聞中香，不止守故，鼻本罪百八行；鼻本多所聞惡臭，不止守故，鼻本罪百八

【現代漢語翻譯】 現代漢語譯本 『動。』

佛問各位菩薩：『為什麼會自然而動呢？』

各位菩薩說：『我們不理解，不知道是什麼因緣導致它動？』

佛說：『像這樣，各位菩薩尚未理解。』

各位菩薩說：『希望佛能再次為我們解釋。』

佛說：『菩薩之所以在禪定中感到自然而動，是因為菩薩有百八種關口產生，動與不動不止息的緣故。』佛說完這些，各位菩薩都叩頭接受並奉行。

佛說：『菩薩像這樣仍然沒有真正理解。』

各位菩薩說：『為什麼又說沒有理解呢？』

佛說：『只是因為菩薩有根本，沒有止息守護百八種行為的緣故。』

各位菩薩都叩頭說：『希望佛能再次為我們解釋。』

佛說：『菩薩的心念本來就有很多念頭，沒有止息守護的緣故，心念本身就犯了百八種罪行。

『轉入意念，意念本來就有很多念頭，沒有止息守護的緣故，意念本身就犯了百八種罪行。

『轉入意識，意識本來就有很多念頭，沒有止息守護的緣故，意識本身就犯了百八種罪行。

『轉入眼睛，眼睛本來就喜歡看美好的顏色，沒有止息守護的緣故，眼睛本身就犯了百八種罪行；眼睛本來就喜歡看中等的顏色，沒有止息守護的緣故，眼睛本身就犯了百八種罪行；眼睛本來就喜歡看醜陋的顏色，沒有止息守護的緣故，眼睛本身就犯了百八種罪行。

『轉入耳朵，耳朵本來就喜歡聽美好的聲音，沒有止息守護的緣故，耳朵本身就犯了百八種罪行；耳朵本來就喜歡聽中等的聲音，沒有止息守護的緣故，耳朵本身就犯了百八種罪行；耳朵本來就喜歡聽難聽的聲音，沒有止息守護的緣故，耳朵本身就犯了百八種罪行。

『轉入鼻子，鼻子本來就喜歡聞美好的香氣，沒有止息守護的緣故，鼻子本身就犯了百八種罪行；鼻子本來就喜歡聞中等的香氣，沒有止息守護的緣故，鼻子本身就犯了百八種罪行；鼻子本來就喜歡聞惡臭，沒有止息守護的緣故，鼻子本身就犯了百八種罪行。

【English Translation】 English version 'moves.'

The Buddha asked the Bodhisattvas, 'Why does it move naturally?'

The Bodhisattvas said, 'We do not understand, we do not know from what causes it moves?'

The Buddha said, 'Thus, you Bodhisattvas have not yet understood.'

The Bodhisattvas said, 'May the Buddha explain it to us again.'

The Buddha said, 'The reason why Bodhisattvas feel a natural movement in meditation is that Bodhisattvas have one hundred and eight gates of arising, and the movement and non-movement do not cease.' After the Buddha spoke thus, all the Bodhisattvas bowed their heads, accepted, and practiced it.

The Buddha said, 'Bodhisattvas, like this, have still not truly understood.'

The Bodhisattvas said, 'Why is it said that we have not understood again?'

The Buddha said, 'It is only because Bodhisattvas have a root, and do not cease guarding the one hundred and eight practices.'

All the Bodhisattvas bowed their heads and said, 'May the Buddha explain it to us again.'

The Buddha said, 'The Bodhisattva's mind originally has many thoughts, and because it does not cease guarding, the mind itself commits one hundred and eight transgressions.

'It turns into intention, and intention originally has many thoughts, and because it does not cease guarding, intention itself commits one hundred and eight transgressions.

'It turns into consciousness, and consciousness originally has many thoughts, and because it does not cease guarding, consciousness itself commits one hundred and eight transgressions.

'It turns into the eyes, and the eyes originally like to see beautiful colors, and because they do not cease guarding, the eyes themselves commit one hundred and eight transgressions; the eyes originally like to see medium colors, and because they do not cease guarding, the eyes themselves commit one hundred and eight transgressions; the eyes originally like to see ugly colors, and because they do not cease guarding, the eyes themselves commit one hundred and eight transgressions.

'It turns into the ears, and the ears originally like to hear beautiful sounds, and because they do not cease guarding, the ears themselves commit one hundred and eight transgressions; the ears originally like to hear medium sounds, and because they do not cease guarding, the ears themselves commit one hundred and eight transgressions; the ears originally like to hear unpleasant sounds, and because they do not cease guarding, the ears themselves commit one hundred and eight transgressions.

'It turns into the nose, and the nose originally likes to smell pleasant fragrances, and because it does not cease guarding, the nose itself commits one hundred and eight transgressions; the nose originally likes to smell medium fragrances, and because it does not cease guarding, the nose itself commits one hundred and eight transgressions; the nose originally likes to smell foul odors, and because it does not cease guarding, the nose itself commits one hundred and eight transgressions.'

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行。

「轉入口，口本多所得美味好語言，不止守故，口本罪百八行；口本多所得中味中語言，不止守故，口本罪百八行；口本多所得惡味惡語言，不止守故，口本罪百八行。

「轉入身，身本多所得好細軟可身，不止守故，身本罪百八行；身本多所得中細軟，不止守故，身本罪百八行；身本多所得惡粗堅苦痛不可身，不止守故，身本罪百八行。」佛說如是，諸菩薩皆歡喜受行。

大方等大集經卷第五十九

此經自下二卷，則丹藏所無，故今無可相校；而宋、鄉二本，此卷之中皆有三節之文，文斷義絕，難取解處。第一、第九幅十七行雲：有五陰中有之下(便云)所多得中味中語言等；第二、第十幅二十一行雲：言相未具者自不之下(便云)習自言我無罪等；第三、第十二幅二行雲：是為顛倒口之下(便云)能得佛何能使人得佛，是為三節文斷處也。

今準《明度經》，此中二本，皆錯將是為顛倒口之下，所多得中味中語言乃至相未具者自不等凡二十七行，總三百七十九字，進而寫之於五陰中有之下，卻將五陰中有之下，習自言我無罪乃至是為顛倒口等凡二十七行，總三百七十六字，退而寫之於相未具者自不之下，致令三節之文文斷義絕。今依《明度經》進退而正之，又為看舊鄉、宋

【現代漢語翻譯】 現代漢語譯本 『關於入口，口本來會獲得許多美味的言語，如果不能自我約束，口就會犯下一百零八種罪行；口本來會獲得許多中等味道的言語，如果不能自我約束，口就會犯下一百零八種罪行；口本來會獲得許多惡劣味道的言語，如果不能自我約束，口就會犯下一百零八種罪行。 『關於身體，身體本來會獲得許多舒適柔軟的觸感，如果不能自我約束，身體就會犯下一百零八種罪行；身體本來會獲得許多中等舒適的觸感，如果不能自我約束，身體就會犯下一百零八種罪行；身體本來會獲得許多粗糙堅硬痛苦的觸感，如果不能自我約束，身體就會犯下一百零八種罪行。』佛陀如此說道，眾菩薩都歡喜地接受並修行。 《大方等大集經》卷第五十九 此經接下來的兩卷，在丹藏中沒有，所以現在無法進行校對；而宋、鄉兩個版本，此卷中都有三段文字，文意中斷，難以理解。第一處，第九幅第十七行說：『在五陰（色、受、想、行、識，構成人的五種要素）中有』之後，接著說『所獲得的中等味道的言語』等；第二處，第十幅第二十一行說：『言語不完整的人』之後，接著說『習慣性地說自己無罪』等；第三處，第十二幅第二行說：『這是顛倒的口』之後，接著說『能使佛得到什麼，如何使人得到佛』，這三處都是文意中斷的地方。 現在根據《明度經》，這兩個版本都錯誤地將『這是顛倒的口』之後，『所獲得的中等味道的言語』乃至『言語不完整的人』等共二十七行，總共三百七十九個字，寫在了『五陰中有』之後，卻將『五陰中有』之後，『習慣性地說自己無罪』乃至『這是顛倒的口』等共二十七行，總共三百七十六個字，退而寫在了『言語不完整的人』之後，導致三段文字文意中斷。現在根據《明度經》進行調整，併爲了方便檢視舊的鄉、宋版本，

【English Translation】 English version 'Regarding the entrance of the mouth, the mouth inherently obtains many delicious words, if one does not restrain oneself, the mouth will commit one hundred and eight kinds of offenses; the mouth inherently obtains many medium-flavored words, if one does not restrain oneself, the mouth will commit one hundred and eight kinds of offenses; the mouth inherently obtains many foul-flavored words, if one does not restrain oneself, the mouth will commit one hundred and eight kinds of offenses.' 'Regarding the body, the body inherently obtains many comfortable and soft sensations, if one does not restrain oneself, the body will commit one hundred and eight kinds of offenses; the body inherently obtains many medium-comfortable sensations, if one does not restrain oneself, the body will commit one hundred and eight kinds of offenses; the body inherently obtains many rough, hard, and painful sensations, if one does not restrain oneself, the body will commit one hundred and eight kinds of offenses.' The Buddha spoke thus, and all the Bodhisattvas joyfully accepted and practiced it. The Great Vaipulya Mahasamghata Sutra, Volume 59 The following two volumes of this sutra are not in the Dan Tripitaka, so there is no way to compare them now; and in the Song and Xiang versions, there are three sections of text in this volume, where the meaning is interrupted and difficult to understand. The first instance, on the seventeenth line of the ninth folio, says: 'In the intermediate state of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person)' and then continues with 'the medium-flavored words obtained,' etc.; the second instance, on the twenty-first line of the tenth folio, says: 'Those whose speech is incomplete' and then continues with 'habitually saying they are without sin,' etc.; the third instance, on the second line of the twelfth folio, says: 'This is a reversed mouth' and then continues with 'What can the Buddha obtain, how can one enable people to obtain Buddhahood,' these three places are where the meaning is interrupted. Now, according to the 'Mingdu Sutra', both of these versions have mistakenly written the twenty-seven lines, totaling three hundred and seventy-nine characters, from 'This is a reversed mouth' to 'the medium-flavored words obtained' and 'those whose speech is incomplete' after 'in the intermediate state of the five skandhas', and have moved the twenty-seven lines, totaling three hundred and seventy-six characters, from 'in the intermediate state of the five skandhas' to 'habitually saying they are without sin' and 'this is a reversed mouth' after 'those whose speech is incomplete', causing the meaning of the three sections to be interrupted. Now, according to the 'Mingdu Sutra', we have adjusted it, and for the convenience of viewing the old Xiang and Song versions,

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藏者略錄正文於左：

中有五陰中有(便云)習自言我無罪，乃至是為顛倒口(便云)所多得中味中語言，乃至相未具者自不(便云)能得佛，何能使人得佛(云云)？ 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第六十

高齊天竺三藏那連提耶舍譯十方菩薩品之二

佛言：「菩薩坐禪數息不得定意、得定意不久，但坐不斷本罪故使禪不安。」

菩薩自言：「我何因緣本罪不斷？」

佛言：「用菩薩坐不校計斷生死，故令本罪不斷。」

佛言：「欲斷本罪者，當斷當來生死意，當滅本罪生死意。」

諸菩薩問佛言：「何等當斷當來生死意、當滅本罪生死意？」

佛言：「心所動為本罪轉得因緣，為當來生死罪。要當斷當來生死乃應菩薩。」

諸菩薩皆稽首言：「愿佛當復為我解當來生死罪。」

佛告諸菩薩：「心所動得因緣合，中有盛百八生死。菩薩要當斷是盛百八生死；菩薩意所動得因緣，不能遠意，中有盛百八生死，菩薩要當斷是盛百八生死。

「菩薩為本識動，復欲識中有盛百八生死，菩薩要當斷是盛百八生死。

「轉入眼，菩薩眼所見好色為本，好色動欲分別中有盛百八生死，菩薩要當斷

【現代漢語翻譯】 現代漢語譯本： 佛說：『處於五陰（色、受、想、行、識，構成人身心的五種要素）中的眾生，在中有（指死亡到投胎之間的過渡期）時，會習慣性地說自己無罪。這種顛倒的說法，是因為他們執著于感官所帶來的愉悅，以及語言文字的表達。甚至那些尚未完全具備修行條件的人，也自認為能夠成佛。他們自己都不能成佛，又怎麼能使他人成佛呢？』

《大方等大集經》卷第六十 高齊天竺三藏那連提耶舍譯《十方菩薩品之二》

佛說：『菩薩在坐禪時，如果數息（通過數呼吸來集中注意力）無法使心安定，或者即使安定也無法持久，那是因為他們坐禪時沒有斷除根本的罪業，所以禪定無法安穩。』

菩薩自問：『我為什麼無法斷除根本的罪業呢？』

佛說：『因為菩薩在坐禪時沒有認真地去計算和斷除生死輪迴，所以根本的罪業無法斷除。』

佛說：『想要斷除根本罪業的人，應當斷除未來生死的意念，應當滅除根本罪業的生死意念。』

諸位菩薩問佛：『什麼是應當斷除的未來生死意念？什麼是應當滅除的根本罪業生死意念？』

佛說：『心念的動搖是根本罪業得以轉化的因緣，也是未來生死罪的根源。必須斷除未來生死的意念，才算是真正的菩薩。』

諸位菩薩都向佛稽首行禮，說：『希望佛能再次為我們解釋未來生死罪。』

佛告訴諸位菩薩：『心念的動搖會引發因緣和合，導致中有階段產生一百零八種生死。菩薩必須斷除這盛行的百八種生死。菩薩的意念動搖會引發因緣，使意念無法遠離，導致中有階段產生一百零八種生死。菩薩必須斷除這盛行的百八種生死。』

『菩薩因為本識（根本的意識）的動搖，又想去認識中有階段盛行的百八種生死，菩薩必須斷除這盛行的百八種生死。』

『當意識轉入眼根時，菩薩如果以眼睛所見的美好色相為根本，因對美好色相的執著而產生分別，就會導致中有階段產生一百零八種生死。菩薩必須斷除這盛行的百八種生死。』

【English Translation】 English version: The Buddha said: 'Beings in the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's body and mind), during the intermediate state (the transitional period between death and rebirth), habitually say they are without sin. This inverted view arises from their attachment to the pleasures of the senses and the expression of language. Even those who have not fully developed the conditions for practice consider themselves capable of attaining Buddhahood. If they cannot attain Buddhahood themselves, how can they enable others to attain Buddhahood?'

The Mahāratnakūṭa Sūtra, Scroll 60 Translated by Narendrayasas of Tianzhu (India) during the Northern Qi Dynasty, Chapter Two of the Ten Directions Bodhisattvas

The Buddha said: 'If a Bodhisattva, while practicing meditation, cannot calm their mind through counting breaths, or if the calm is not lasting, it is because they have not eradicated the root sins during meditation, thus their meditation cannot be stable.'

The Bodhisattva asked themselves: 'Why am I unable to eradicate the root sins?'

The Buddha said: 'Because the Bodhisattva, while meditating, does not diligently calculate and eradicate the cycle of birth and death, the root sins cannot be eradicated.'

The Buddha said: 'Those who wish to eradicate the root sins should eradicate the intention for future births and deaths, and should extinguish the intention for birth and death arising from root sins.'

The Bodhisattvas asked the Buddha: 'What are the intentions for future births and deaths that should be eradicated? What are the intentions for birth and death arising from root sins that should be extinguished?'

The Buddha said: 'The movement of the mind is the cause for the transformation of root sins and the source of future sins of birth and death. One must eradicate the intention for future births and deaths to be considered a true Bodhisattva.'

The Bodhisattvas all bowed to the Buddha and said: 'We hope the Buddha will explain to us again about the sins of future births and deaths.'

The Buddha told the Bodhisattvas: 'The movement of the mind causes conditions to come together, leading to one hundred and eight kinds of births and deaths in the intermediate state. The Bodhisattva must eradicate these prevalent one hundred and eight kinds of births and deaths. The movement of the Bodhisattva's intention causes conditions, making it impossible for the intention to be far away, leading to one hundred and eight kinds of births and deaths in the intermediate state. The Bodhisattva must eradicate these prevalent one hundred and eight kinds of births and deaths.'

'Because of the movement of the fundamental consciousness, the Bodhisattva also wants to understand the prevalent one hundred and eight kinds of births and deaths in the intermediate state. The Bodhisattva must eradicate these prevalent one hundred and eight kinds of births and deaths.'

'When consciousness enters the eye, if the Bodhisattva takes the beautiful forms seen by the eye as the root, and because of attachment to beautiful forms, discrimination arises, leading to one hundred and eight kinds of births and deaths in the intermediate state. The Bodhisattva must eradicate these prevalent one hundred and eight kinds of births and deaths.'

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是盛百八生死；眼所見中色為本，中色動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；眼所見惡色為本，惡色動欲分別中有盛百八生死，菩薩要當斷是盛百八生死。

「轉入耳，菩薩耳所聞好聲為本，好聲動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；耳所聞中聲為本，中聲動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；耳所聞惡聲為本，惡聲動欲分別中有盛百八生死，菩薩要當斷是盛百八生死。

「轉入鼻，菩薩鼻所聞好香為本，好香動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；鼻所聞中香為本，中香動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；鼻所聞惡臭為本，惡臭動欲分別中有盛百八生死，菩薩要當斷是盛百八生死。

「轉入口，菩薩口所得美味好語言為本，美味好語言動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；口所得中味中語言為本，中味中語言動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；口所得惡味惡語言為本，惡味惡語言動欲分別中有盛百八生死，菩薩要當斷是盛百八生死。

「轉入身，身所得好細軟可身為本，細軟動欲分別中有盛百八生死，菩薩要當斷是盛百八生死；身所得中細軟為本，中細軟動欲分別中有盛百八生

【現代漢語翻譯】 現代漢語譯本 是增長一百零八種生死輪迴；眼睛所見的美好顏色為根本，美好顏色引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；眼睛所見的醜惡顏色為根本，醜惡顏色引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴。 轉到耳朵，菩薩耳朵所聽到的美妙聲音為根本，美妙聲音引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；耳朵所聽到的普通聲音為根本，普通聲音引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；耳朵所聽到的難聽聲音為根本，難聽聲音引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴。 轉到鼻子，菩薩鼻子所聞到的芬芳氣味為根本，芬芳氣味引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；鼻子所聞到的普通氣味為根本，普通氣味引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；鼻子所聞到的惡臭氣味為根本，惡臭氣味引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴。 轉到口，菩薩口中嚐到的美味和悅耳的語言為根本，美味和悅耳的語言引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；口中嚐到的普通味道和普通語言為根本，普通味道和普通語言引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；口中嚐到的惡劣味道和惡劣語言為根本，惡劣味道和惡劣語言引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴。 轉到身體，身體所感受到的美好柔軟觸感為根本，美好柔軟觸感引發慾望和分別念，其中就增長一百零八種生死輪迴，菩薩應當斷除這增長的一百零八種生死輪迴；身體所感受到的普通柔軟觸感為根本，普通柔軟觸感引發慾望和分別念，其中就增長一百零八種生死輪迴

【English Translation】 English version It is the increase of one hundred and eight births and deaths; the good colors seen by the eyes are the root, and the good colors arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the evil colors seen by the eyes are the root, and the evil colors arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths. Turning to the ears, the good sounds heard by the ears of Bodhisattvas are the root, and the good sounds arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the ordinary sounds heard by the ears are the root, and the ordinary sounds arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the unpleasant sounds heard by the ears are the root, and the unpleasant sounds arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths. Turning to the nose, the fragrant smells smelled by the nose of Bodhisattvas are the root, and the fragrant smells arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the ordinary smells smelled by the nose are the root, and the ordinary smells arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the foul smells smelled by the nose are the root, and the foul smells arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths. Turning to the mouth, the delicious tastes and pleasant words obtained by the mouth of Bodhisattvas are the root, and the delicious tastes and pleasant words arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the ordinary tastes and ordinary words obtained by the mouth are the root, and the ordinary tastes and ordinary words arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the bad tastes and bad words obtained by the mouth are the root, and the bad tastes and bad words arouse desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths. Turning to the body, the good and soft touch felt by the body is the root, and the soft touch arouses desires and discrimination, in which there is an increase of one hundred and eight births and deaths. Bodhisattvas should cut off this increase of one hundred and eight births and deaths; the ordinary soft touch felt by the body is the root, and the ordinary soft touch arouses desires and discrimination, in which there is an increase of one hundred and eight births and deaths

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死，菩薩要當斷是盛百八生死；身所得惡粗堅苦痛不可身為本，惡粗堅苦痛不可身動欲分別中有盛百八生死，菩薩要當斷是盛百八生死。」

佛言：「菩薩要當斷是乃應菩薩，不斷者不應為菩薩，如是尚未解。」

諸菩薩報佛言：「我已解因緣。」

諸菩薩言：「我聞佛所說，我一切不墮罪中。」

佛問諸菩薩：「汝寧見菩薩髡頭剔須作沙門者不？」

諸菩薩言：「然見作沙門。」

佛問諸菩薩：「沙門當髡頭剔須時，沙門頭須了盡𣩠不？」

諸菩薩言：「盡𣩠。」

佛言：「當盡𣩠時，沙門寧願復欲使頭鬚生不？」

諸菩薩言：「沙門不願使生。」

佛問諸菩薩：「頭鬚髮何以故復生？」

諸菩薩言：「自然生，沙門亦不使生。」

佛言：「沙門頭須發生，寧能自知日長幾分？」

諸菩薩報佛言：「沙門頭須發生，不能自知日長幾分？」

佛言：「菩薩不能自覺微微盛百八罪行，譬如沙門自有頭發生不知日長幾分；如是菩薩罪坐不能自知，言我無罪者云何？」佛問諸菩薩：「寧有是不？」諸菩薩即稽首慚受行。

諸菩薩報佛言：「愿佛當復為我解。」

佛言：「菩薩不可自怙言我無罪、罪滅。」佛言：「要校

【現代漢語翻譯】 現代漢語譯本：『死』，菩薩應當斷除的是包含一百零八種生死的盛大集合；身體所感受到的惡、粗糙、堅硬、痛苦，不能以身體為根本，惡、粗糙、堅硬、痛苦不能因為身體的慾望和分別而產生，其中包含著一百零八種生死的盛大集合，菩薩應當斷除這包含一百零八種生死的盛大集合。」 佛說：『菩薩應當斷除這些，才算是真正的菩薩，不斷除的就不能算是菩薩，像這樣還沒有理解。』 眾菩薩回答佛說：『我們已經理解了其中的因緣。』 眾菩薩說：『我們聽了佛所說的，我們一切都不會墮入罪惡之中。』 佛問眾菩薩：『你們是否見過菩薩剃頭刮鬍鬚，成為沙門（出家修行者）的？』 眾菩薩說：『是的，見過成為沙門的。』 佛問眾菩薩：『沙門在剃頭刮鬍鬚時，沙門的頭髮鬍鬚都完全剃盡了嗎？』 眾菩薩說：『都完全剃盡了。』 佛說：『當完全剃盡時，沙門是否希望頭髮鬍鬚再次生長出來呢？』 眾菩薩說：『沙門不希望它們生長出來。』 佛問眾菩薩：『頭髮鬍鬚為什麼又會生長出來呢？』 眾菩薩說：『是自然生長的，沙門也沒有讓它們生長。』 佛說：『沙門的頭髮鬍鬚生長出來，他能自己知道每天長了幾分嗎？』 眾菩薩回答佛說：『沙門的頭髮鬍鬚生長出來，不能自己知道每天長了幾分。』 佛說：『菩薩不能自覺地察覺到自己細微地增長的一百零八種罪行，就像沙門自己的頭髮長出來卻不知道每天長了幾分一樣；像這樣，菩薩的罪過積累卻不能自己知道，還說自己沒有罪，這怎麼可能呢？』佛問眾菩薩：『難道不是這樣嗎？』眾菩薩立刻叩頭，感到慚愧並接受教誨。 眾菩薩回答佛說：『希望佛再次為我們解釋。』 佛說：『菩薩不可以自恃地說自己沒有罪、罪已經滅除。』佛說：『要校正』

【English Translation】 English version: 'Death,' what a Bodhisattva should cut off is the great accumulation of one hundred and eight kinds of births and deaths; the evil, coarse, hard, and painful sensations experienced by the body cannot be rooted in the body itself. The evil, coarse, hard, and painful sensations cannot arise from the body's desires and discriminations, within which lies the great accumulation of one hundred and eight kinds of births and deaths. A Bodhisattva should cut off this great accumulation of one hundred and eight kinds of births and deaths.」 The Buddha said, 'A Bodhisattva should cut these off to be considered a true Bodhisattva; one who does not cut them off cannot be considered a Bodhisattva. As it is, you have not yet understood.' The Bodhisattvas replied to the Buddha, 'We have already understood the causes and conditions.' The Bodhisattvas said, 'Having heard what the Buddha has said, we will not fall into any sin.' The Buddha asked the Bodhisattvas, 'Have you ever seen a Bodhisattva shave their head and beard, becoming a Shramana (a renunciate practitioner)?' The Bodhisattvas said, 'Yes, we have seen them become Shramanas.' The Buddha asked the Bodhisattvas, 'When a Shramana shaves their head and beard, are all the Shramana's hair and beard completely shaved off?' The Bodhisattvas said, 'They are completely shaved off.' The Buddha said, 'When they are completely shaved off, does the Shramana wish for the hair and beard to grow back again?' The Bodhisattvas said, 'The Shramana does not wish for them to grow back.' The Buddha asked the Bodhisattvas, 'Why do the hair and beard grow back again?' The Bodhisattvas said, 'They grow naturally; the Shramana does not make them grow.' The Buddha said, 'When the Shramana's hair and beard grow back, can they know how many fractions they grow each day?' The Bodhisattvas replied to the Buddha, 'When the Shramana's hair and beard grow back, they cannot know how many fractions they grow each day.' The Buddha said, 'A Bodhisattva cannot consciously perceive the subtle increase of their one hundred and eight kinds of sinful actions, just as a Shramana's own hair grows back without knowing how many fractions it grows each day. In this way, a Bodhisattva's sins accumulate without their knowing, yet they say they have no sin. How is this possible?' The Buddha asked the Bodhisattvas, 'Is it not so?' The Bodhisattvas immediately bowed their heads, feeling ashamed and accepting the teaching. The Bodhisattvas replied to the Buddha, 'We wish that the Buddha would explain it to us again.' The Buddha said, 'A Bodhisattva should not rely on themselves, saying, 「I have no sin, my sins are extinguished.」' The Buddha said, 'It is necessary to correct.'

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計百八本罪滅不滅。」

菩薩問佛：「何等為百八本罪滅不滅？」

佛言：「菩薩心生轉便滅，滅中有百八後世當復生受不滅。

「轉入意，意生轉覆滅，滅中有百八後世當復生受不滅。

「轉入識，識生轉覆滅，滅中有百八後世當復生受不滅。

「轉入眼，眼所見好色生轉便滅，滅中有百八後世當復生受不滅；眼所見中色生轉便滅，滅中有百八後世當復生受不滅；眼所見惡色生轉便滅，滅中有百八後世當復生受不滅。

「轉入耳，耳所聞好聲生轉便滅，滅中有百八後世當復生受不滅；耳所聞中聲生轉便滅，滅中有百八後世當復生受不滅；耳所聞惡聲生轉便滅，滅中有百八後世當復生受不滅。

「轉入鼻，鼻所聞好香生轉便滅，滅中有百八後世當復生受不滅；鼻所聞中香生轉便滅，滅中有百八後世當復生受不滅；鼻所聞惡臭生轉便滅，滅中有百八後世當復生受不滅。

「轉入口，口所得美味好語言生轉便滅，滅中有百八後世當復生受不滅；口所得中味中語言生轉便滅，滅中有百八後世當復生受不滅；口所得惡味惡語言生轉便滅，滅中有百八後世當復生受不滅。

「轉入身，身所得好細軟可身生轉便滅，滅中有百八後世當復生受不滅；身所得中細軟生轉便滅，

【現代漢語翻譯】 現代漢語譯本：計算一百零八種根本罪，它們會消滅嗎？

菩薩問佛：『什麼是百八根本罪，它們會消滅嗎？』

佛說：『菩薩心中生起念頭，轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入意念，意念產生轉變后又會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入意識，意識產生轉變后又會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入眼根，眼睛看到美好的事物，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；眼睛看到一般的事物，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；眼睛看到醜惡的事物，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入耳根，耳朵聽到美好的聲音，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；耳朵聽到一般的聲音，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；耳朵聽到難聽的聲音，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入鼻根，鼻子聞到美好的香氣，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；鼻子聞到一般的香氣，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；鼻子聞到難聞的臭氣，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入口根，口嚐到美味，說出好聽的語言，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；口嚐到一般的味道，說出一般的語言，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；口嚐到難吃的味道，說出難聽的語言，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅。

『轉入身根，身體感受到舒適柔軟的觸感，產生念頭轉變后就會消滅。但在消滅之中，這百八種罪在來世還會再次產生並承受，不會真正消滅；身體感受到一般的觸感，產生念頭轉變后就會消滅。

【English Translation】 English version: 'Counting the one hundred and eight fundamental sins, will they be extinguished?'

The Bodhisattva asked the Buddha: 'What are the one hundred and eight fundamental sins, and will they be extinguished?'

The Buddha said: 'When a thought arises in the Bodhisattva's mind, it will be extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into intention, the intention arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into consciousness, the consciousness arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into the eye, when the eye sees a beautiful object, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the eye sees an ordinary object, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the eye sees an ugly object, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into the ear, when the ear hears a pleasant sound, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the ear hears an ordinary sound, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the ear hears an unpleasant sound, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into the nose, when the nose smells a pleasant fragrance, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the nose smells an ordinary fragrance, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the nose smells an unpleasant odor, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into the mouth, when the mouth tastes a delicious flavor and speaks pleasant words, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the mouth tastes an ordinary flavor and speaks ordinary words, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the mouth tastes an unpleasant flavor and speaks unpleasant words, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished.'

'When transformed into the body, when the body feels a comfortable and soft touch, a thought arises and is extinguished after transformation. But within that extinction, these one hundred and eight sins will arise and be endured again in future lives, they will not truly be extinguished; when the body feels an ordinary touch, a thought arises and is extinguished after transformation.'

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滅中有百八後世當復生受不滅；身所得惡粗堅苦痛不可身生轉便滅，滅中有百八後世當復生受不滅。」

菩薩言：「我何以故罪生覆滅？何以故我了不見？」

佛問諸菩薩：「汝曹心寧轉不？」

諸菩薩報佛言：「我心轉生，設我心不轉生，亦不能與佛共語。」

佛問諸菩薩言：「若心生時寧還自覺心生不？」

諸菩薩言：「我但識見因緣時，不覺初起生時。」

佛言：「如汝所說，尚不能知心初生時，何能無罪？」佛說如是，諸菩薩皆慚稽首受行。

諸菩薩報佛言：「為我解微太促，愿佛更復為我解。」

佛問諸菩薩言：「汝曹生以來，寧能覺身中溫熱有幾所火？覺身中寒有幾所風？合身中有幾所水？」

諸菩薩言：「我不能還自具分別知多少？」

佛言：「若不知多少，寧知寒熱為水火不？」

諸菩薩報佛言：「我知寒熱有水火。」

佛言：「汝尚知寒熱水火，何以故不知多少？」

諸菩薩言：「我但能覺寒熱，不能知多少？」

佛言：「菩薩不自覺心生正受罪百八罪多少，譬如不覺寒熱水火不知火生以來多少。菩薩不自知心轉生以來多少。如是菩薩但能覺枝不能覺根，如是菩薩罪入空中尚未解。」

諸菩薩皆稽

【現代漢語翻譯】 現代漢語譯本：'滅中有百八，後世當復生受不滅'，意思是說，在滅亡的狀態中，有百八種煩惱，導致來世還會再次出生，承受不滅的痛苦；'身所得惡粗堅苦痛不可身生轉便滅，滅中有百八後世當復生受不滅'，意思是說，身體所感受到的粗重、堅硬、痛苦的惡果，不是身體一產生就能轉變消滅的，即使在滅亡的狀態中，仍然有百八種煩惱，導致來世還會再次出生，承受不滅的痛苦。 菩薩問：'我為什麼會有罪產生又消滅？為什麼我完全看不到這些？' 佛問眾菩薩：'你們的心念會轉變嗎？' 眾菩薩回答佛說：'我們的心念會轉變。如果我們的心念不轉變，就無法與佛對話。' 佛問眾菩薩：'當心念產生時，你們能立刻察覺到心念的產生嗎？' 眾菩薩說：'我們只能在因緣顯現時才意識到，無法察覺到心念最初產生的時刻。' 佛說：'正如你們所說，你們尚且不能知道心念最初產生的時刻，又怎麼能沒有罪呢？'佛說完這些，眾菩薩都感到慚愧，向佛頂禮，接受教誨。 眾菩薩對佛說：'您所說的道理太深奧了，請佛再次為我們解釋。' 佛問眾菩薩：'你們從出生以來，能感覺到身體中有多少熱量（火）嗎？能感覺到身體中有多少寒冷（風）嗎？能感覺到身體中有多少水分嗎？' 眾菩薩說：'我們不能清楚地分別知道這些有多少。' 佛說：'如果不知道多少，又怎麼知道寒熱是水還是火呢？' 眾菩薩回答佛說：'我們知道寒熱是水火。' 佛說：'你們既然知道寒熱是水火，為什麼又不知道它們有多少呢？' 眾菩薩說：'我們只能感覺到寒熱，不能知道它們有多少。' 佛說：'菩薩不能自覺心念產生時所受的百八種罪的多少，就像不能感覺到寒熱水火，不知道火從產生以來有多少一樣。菩薩不能自己知道心念轉變以來有多少。這樣的菩薩只能感覺到枝葉，不能感覺到根本，這樣的菩薩的罪業進入空性，還沒有得到解脫。' 眾菩薩都向佛頂禮。

【English Translation】 English version: 'In the state of extinction, there are one hundred and eight afflictions, which cause rebirth in the next life to suffer unending pain.' 'The evil, coarse, hard, and painful consequences that the body experiences cannot be transformed and extinguished as soon as the body is born. Even in the state of extinction, there are still one hundred and eight afflictions, which cause rebirth in the next life to suffer unending pain.' The Bodhisattva asked: 'Why do I have sins that arise and then cease? Why can't I see them at all?' The Buddha asked the Bodhisattvas: 'Do your minds change?' The Bodhisattvas replied to the Buddha: 'Our minds change. If our minds did not change, we would not be able to speak with the Buddha.' The Buddha asked the Bodhisattvas: 'When a thought arises, can you immediately perceive the arising of that thought?' The Bodhisattvas said: 'We can only recognize it when the conditions manifest, but we cannot perceive the very moment when the thought first arises.' The Buddha said: 'As you have said, you cannot even know the moment when a thought first arises, how can you be without sin?' After the Buddha said this, all the Bodhisattvas felt ashamed, bowed to the Buddha, and accepted the teachings. The Bodhisattvas said to the Buddha: 'The principles you have spoken are too profound. Please, Buddha, explain them to us again.' The Buddha asked the Bodhisattvas: 'Since you were born, can you feel how much heat (fire) there is in your body? Can you feel how much cold (wind) there is in your body? Can you feel how much water there is in your body?' The Bodhisattvas said: 'We cannot clearly distinguish how much of each there is.' The Buddha said: 'If you do not know how much there is, how do you know whether the cold and heat are water or fire?' The Bodhisattvas replied to the Buddha: 'We know that cold and heat are water and fire.' The Buddha said: 'Since you know that cold and heat are water and fire, why do you not know how much of them there is?' The Bodhisattvas said: 'We can only feel the cold and heat, but we cannot know how much of them there is.' The Buddha said: 'A Bodhisattva cannot be aware of how much of the one hundred and eight sins they receive when a thought arises, just as they cannot feel the cold, heat, water, and fire, and do not know how much fire there has been since it arose. A Bodhisattva cannot know how much their thoughts have changed since they arose. Such a Bodhisattva can only feel the branches but not the root. The sins of such a Bodhisattva have entered emptiness but have not yet been liberated.' All the Bodhisattvas bowed to the Buddha.

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首問佛：「愿更為我解罪入空中。」

佛言：「菩薩有百八罪，入空中不可見。何等為百八罪？若菩薩心有所念，生空中覆滅空中，中有百八罪不可見心生滅。譬如人語有聲不可見，要為有聲在空中但不可見。

「轉入意，意生空中覆滅空中，中有百八罪不可見。

「轉入識，識生空中覆滅空中，中有百八罪不可見。

「轉入眼，眼所見好色，生空中覆滅空中，中有百八罪不可見；眼所見中色，生空中覆滅空中，中有百八罪不可見；眼所見惡色，生空中覆滅空中，中有百八罪不可見。

「轉入耳，耳所聞好聲，生空中覆滅空中，中有百八罪不可見；耳所聞中聲，生空中覆滅空中，中有百八罪不可見；耳所聞惡聲，生空中覆滅空中，中有百八罪不可見。

「轉入鼻，鼻所聞好香，生空中覆滅空中，中有百八罪不可見；鼻所聞中香，生空中覆滅空中，中有百八罪不可見；鼻所聞惡臭，生空中覆滅空中，中有百八罪不可見。

「轉入口，口所得美味好語言生，空中覆滅空中，中有百八罪不可見；口所得中味中語言，生空中覆滅空中，中有百八罪不可見；口所得惡味惡語言，生空中覆滅空中，中有百八罪不可見。

「轉入身，身所得好細軟可身，生空中覆滅空中，中有百八

【現代漢語翻譯】 現代漢語譯本 首先有人問佛陀：『希望您能進一步為我解釋罪業如何進入空性。』 佛陀回答說：『菩薩有百八種罪業，這些罪業進入空性后就不可見。什麼是百八種罪業呢？如果菩薩心中有所念頭，這個念頭在空中產生又在空中消滅，這其中有百八種罪業，因為心的生滅而不可見。這就像人說話有聲音，但聲音本身不可見，它存在於空中，只是不可見而已。』 『轉入意念，意念在空中產生又在空中消滅，這其中有百八種罪業，不可見。』 『轉入意識，意識在空中產生又在空中消滅，這其中有百八種罪業，不可見。』 『轉入眼睛，眼睛所見美好的顏色，在空中產生又在空中消滅，這其中有百八種罪業，不可見；眼睛所見中等的顏色，在空中產生又在空中消滅，這其中有百八種罪業，不可見；眼睛所見醜惡的顏色，在空中產生又在空中消滅，這其中有百八種罪業，不可見。』 『轉入耳朵，耳朵所聽美好的聲音，在空中產生又在空中消滅，這其中有百八種罪業，不可見；耳朵所聽中等的聲音，在空中產生又在空中消滅，這其中有百八種罪業，不可見；耳朵所聽惡劣的聲音，在空中產生又在空中消滅，這其中有百八種罪業，不可見。』 『轉入鼻子，鼻子所聞美好的香氣，在空中產生又在空中消滅，這其中有百八種罪業，不可見；鼻子所聞中等的香氣，在空中產生又在空中消滅，這其中有百八種罪業，不可見；鼻子所聞惡臭的氣味，在空中產生又在空中消滅，這其中有百八種罪業，不可見。』 『轉入口，口所嘗美味和好聽的語言產生，在空中產生又在空中消滅，這其中有百八種罪業，不可見；口所嘗中等的味道和中等的語言，在空中產生又在空中消滅，這其中有百八種罪業，不可見；口所嘗惡劣的味道和惡劣的語言，在空中產生又在空中消滅，這其中有百八種罪業，不可見。』 『轉入身體，身體所感觸美好細軟的觸感，在空中產生又在空中消滅，這其中有百八種罪業，不可見；』

【English Translation】 English version First, someone asked the Buddha: 'I wish you would further explain to me how sins enter emptiness.' The Buddha replied: 'Bodhisattvas have one hundred and eight sins, which become invisible when they enter emptiness. What are the one hundred and eight sins? If a Bodhisattva has a thought in their mind, this thought arises in emptiness and then disappears in emptiness. Within this process, there are one hundred and eight sins, which are invisible due to the arising and ceasing of the mind. It is like a person speaking and having a sound, but the sound itself is invisible; it exists in emptiness, but it is just invisible.' 'Turning to intention (意, yi), intention arises in emptiness and then disappears in emptiness. Within this process, there are one hundred and eight sins, which are invisible.' 'Turning to consciousness (識, shi), consciousness arises in emptiness and then disappears in emptiness. Within this process, there are one hundred and eight sins, which are invisible.' 'Turning to the eyes, the beautiful colors seen by the eyes arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the medium colors seen by the eyes arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the ugly colors seen by the eyes arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible.' 'Turning to the ears, the pleasant sounds heard by the ears arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the medium sounds heard by the ears arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the unpleasant sounds heard by the ears arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible.' 'Turning to the nose, the pleasant fragrances smelled by the nose arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the medium fragrances smelled by the nose arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the foul odors smelled by the nose arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible.' 'Turning to the mouth, the delicious flavors and pleasant words that the mouth experiences arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the medium flavors and medium words that the mouth experiences arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible; the unpleasant flavors and unpleasant words that the mouth experiences arise in emptiness and then disappear in emptiness. Within this process, there are one hundred and eight sins, which are invisible.' 'Turning to the body, the pleasant, soft touch that the body experiences arises in emptiness and then disappears in emptiness. Within this process, there are one hundred and eight sins, which are invisible;'

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罪不可見；身所得中細軟，生空中覆滅空中，中有百八罪不可見；身所得惡粗堅苦痛不可身，生空中覆滅空中，中有百八罪不可見。」

佛告諸菩薩：「若不見罪生空中，亦不見滅空中，如是諸菩薩尚未應解。」

諸菩薩言：「如是我為覺知解。」

佛問諸菩薩：「若何因緣覺，諸菩薩何以故不常坐禪？何以故復飛行到十方佛所？」

菩薩言：「用我有本願故，不得不行耳。」

佛言：「如若有本願到十方佛所，何因緣坐禪棄罪？設令汝坐禪棄罪，本願當滅。」

諸菩薩言：「我坐禪但滅當來罪耳，我未滅本願罪。」

佛問諸菩薩：「若曹從無數劫以來所作過去生死罪當滅不？」

諸菩薩言：「我當滅過去無數劫本罪。」

佛言：「若尚能滅無數劫本罪，何以故獨不滅本願罪？」

諸菩薩言：「佛問我是，我不能卒解。」

佛言：「如是若曹為未解，何以故言我解？」諸菩薩皆稽首慚受行。

諸菩薩報佛言：「佛雖為我解，我尚未解。愿佛當復為我解，當復何等行？」

佛言：「諸菩薩行道無數劫以來，意生死本意。譬如果實種著土中生大樹，已成大樹，樹上生百種億億枝，枝生億億萬葉，枝枝生億億萬實，一實者當復轉生一樹。

【現代漢語翻譯】 現代漢語譯本：罪是看不見的；身體所感受到的細微柔軟，在空中產生又在空中消失，其中有百八種罪是看不見的；身體所感受到的粗糙堅硬的痛苦，無法被身體抓住，在空中產生又在空中消失，其中有百八種罪是看不見的。 佛陀告訴各位菩薩：『如果看不見罪在空中產生，也看不見罪在空中消失，這樣的菩薩還不能算是真正理解。』 各位菩薩說：『我們是這樣理解的。』 佛陀問各位菩薩：『如果你們已經覺悟，為什麼不常坐禪？為什麼還要飛行到十方佛（指各個方向的佛）的處所？』 菩薩們說：『因為我們有本願（指菩薩在修行過程中發下的誓願），不得不這樣做。』 佛陀說：『如果你們有本願要到十方佛的處所，那又為何要坐禪來捨棄罪業？如果你們坐禪捨棄罪業，本願也會因此而消失。』 各位菩薩說：『我們坐禪只是爲了消除未來的罪業，我們並沒有消除本願的罪業。』 佛陀問各位菩薩：『你們從無數劫以來所造的過去生死罪業，應該消除嗎？』 各位菩薩說：『我們應當消除過去無數劫的根本罪業。』 佛陀說：『如果你們尚且能消除無數劫的根本罪業，為什麼唯獨不能消除本願的罪業呢？』 各位菩薩說：『佛陀問的這個問題，我們一時無法理解。』 佛陀說：『既然你們還不理解，為什麼說自己已經理解了呢？』各位菩薩都低頭慚愧地接受教誨。 各位菩薩對佛陀說：『佛陀雖然為我們解釋了，我們還是不理解。希望佛陀再次為我們解釋，我們應當如何修行？』 佛陀說：『各位菩薩修行道無數劫以來，意念是生死的根本。譬如，果實的種子種在土中會長成大樹，已經長成大樹后，樹上會長出百種億億的枝條，枝條上會長出億億萬的葉子，枝條上又會長出億億萬的果實，一個果實又會轉而長成一棵樹。』

【English Translation】 English version: Sins are invisible; the subtle and soft things perceived by the body arise in emptiness and vanish in emptiness, among which there are one hundred and eight invisible sins; the coarse, hard, and painful things perceived by the body, which cannot be grasped by the body, arise in emptiness and vanish in emptiness, among which there are one hundred and eight invisible sins. The Buddha told the Bodhisattvas, 'If you do not see sins arising in emptiness, nor see them vanishing in emptiness, then such Bodhisattvas have not yet truly understood.' The Bodhisattvas said, 'This is how we understand it.' The Buddha asked the Bodhisattvas, 'If you have already awakened, why do you not constantly sit in meditation? Why do you still fly to the places of the Buddhas in the ten directions (referring to Buddhas in all directions)?' The Bodhisattvas said, 'Because we have original vows (referring to the vows made by Bodhisattvas during their practice), we have no choice but to do so.' The Buddha said, 'If you have original vows to go to the places of the Buddhas in the ten directions, then why do you sit in meditation to abandon sins? If you abandon sins through meditation, your original vows will also disappear.' The Bodhisattvas said, 'We sit in meditation only to eliminate future sins; we have not eliminated the sins of our original vows.' The Buddha asked the Bodhisattvas, 'Should the past sins of birth and death that you have committed from countless kalpas (eons) be eliminated?' The Bodhisattvas said, 'We should eliminate the fundamental sins of countless past kalpas.' The Buddha said, 'If you can eliminate the fundamental sins of countless kalpas, why can you not eliminate the sins of your original vows?' The Bodhisattvas said, 'We cannot understand the question that the Buddha has asked us.' The Buddha said, 'Since you do not yet understand, why do you say that you have understood?' All the Bodhisattvas bowed their heads in shame and accepted the teachings. The Bodhisattvas said to the Buddha, 'Although the Buddha has explained it to us, we still do not understand. We hope that the Buddha will explain it to us again. How should we practice?' The Buddha said, 'Bodhisattvas have been practicing the path for countless kalpas, and their thoughts are the root of birth and death. For example, if a seed of a fruit is planted in the soil, it will grow into a large tree. Once it has become a large tree, it will grow hundreds of millions of branches, and the branches will grow hundreds of millions of leaves, and the branches will grow hundreds of millions of fruits, and one fruit will in turn grow into a tree.'

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菩薩坐禪棄我本罪，譬如取樹葉一一滅之，取實一一滅之，便不復種生；取枝一一滅之，如是葉實枝滅盡了𣩠但有根。根者為譬，如本願一意所起本罪意，譬如樹根枝葉生當覆滅之，不滅者當長養，實復生滅者不復生。菩薩守意，譬如守樹根，不得使樹枝葉實生，生為增當來罪，滅者為不增當來罪，為滅本罪。如是菩薩本罪未盡者，常當念百八不捨盡。」

諸菩薩稽首言：「愿佛為我解我不解。」

佛言：「不捨盡心有所念，生念還盡，百八便盡，是為不捨盡。

「轉入意，意生念還盡，百八便盡，是為不捨盡。

「轉入識，識生念還盡，百八便盡，是為不捨盡。

「轉入眼，眼所見好色念還盡，百八便盡，是為不捨盡；眼所見中色念還盡，百八便盡，是為不捨盡；眼所見惡色念還盡，百八便盡，是為不捨盡。

「轉入耳，耳所聞好聲念還盡，百八便盡，是為不捨盡；耳所聞中聲念還盡，百八便盡，是為不捨盡；耳所聞惡聲念還盡，百八便盡，是為不捨盡。

「轉入鼻，鼻所聞好香念還盡，百八便盡，是為不捨盡；鼻所聞中香念還盡，百八便盡，是為不捨盡；鼻所聞惡臭念還盡，百八便盡，是為不捨盡。

「轉入口，口所得美味好語言念還盡，百八便盡，是為不捨

【現代漢語翻譯】 現代漢語譯本 菩薩通過坐禪來捨棄自己根本的罪過，這就像取樹葉一片片地滅除，取果實一個個地滅除，這樣就不會再有種子生長；取樹枝一根根地滅除，像這樣把葉、果實、枝條都滅盡了，就只剩下樹根了。樹根可以比作根本的意願所產生的根本罪過，就像樹根生出枝葉果實，它們生長出來終將滅亡，不滅亡的就會生長壯大，果實再生出來又會滅亡，不再生長。菩薩守護意念，就像守護樹根一樣，不讓樹枝、葉子、果實生長出來，生長出來就會增加未來的罪過，滅除它們就不會增加未來的罪過，從而滅除根本的罪過。像這樣，菩薩如果根本的罪過沒有滅盡，就應當常常唸誦一百零八種法門，不捨棄地滅盡它們。 諸位菩薩叩頭說道：『希望佛陀為我們解釋我們不理解的地方。』 佛陀說：『不捨棄滅盡的心，心中有所念頭，生起念頭就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡。 『轉入意念，意念生起念頭就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡。 『轉入意識，意識生起念頭就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡。 『轉入眼睛，眼睛所見美好的顏色，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡；眼睛所見中等的顏色，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡；眼睛所見醜惡的顏色，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡。 『轉入耳朵，耳朵所聽美好的聲音，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡；耳朵所聽中等的聲音，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡；耳朵所聽醜惡的聲音，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡。 『轉入鼻子，鼻子所聞美好的香氣，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡；鼻子所聞中等的香氣，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡；鼻子所聞惡臭的氣味，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨棄滅盡。 『轉入口，口所嘗美味和好聽的語言，念頭生起就讓它滅盡，一百零八種法門就滅盡了，這就是不捨

【English Translation】 English version Bodhisattvas, through seated meditation, abandon their fundamental sins, just like taking leaves from a tree and destroying them one by one, taking fruits and destroying them one by one, so that no seeds will grow again; taking branches and destroying them one by one. When the leaves, fruits, and branches are all destroyed, only the root remains. The root can be likened to the fundamental sins arising from the original intention. Just as the root produces branches, leaves, and fruits, which grow and will eventually perish, those that do not perish will grow stronger. Fruits that are reborn will perish again and not grow further. Bodhisattvas guard their intentions, just like guarding the root of a tree, not allowing branches, leaves, and fruits to grow. If they grow, they will increase future sins; if they are destroyed, they will not increase future sins, thus destroying the fundamental sins. In this way, if a Bodhisattva's fundamental sins are not completely eradicated, they should constantly recite the one hundred and eight dharmas, not abandoning the effort to eradicate them. The Bodhisattvas bowed their heads and said, 'We hope the Buddha will explain what we do not understand.' The Buddha said, 'The mind that does not abandon the effort to eradicate, when a thought arises, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.' 'Turning to intention, when a thought arises from intention, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.' 'Turning to consciousness, when a thought arises from consciousness, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.' 'Turning to the eyes, when a thought arises from seeing beautiful colors, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate; when a thought arises from seeing neutral colors, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate; when a thought arises from seeing ugly colors, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.' 'Turning to the ears, when a thought arises from hearing pleasant sounds, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate; when a thought arises from hearing neutral sounds, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate; when a thought arises from hearing unpleasant sounds, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.' 'Turning to the nose, when a thought arises from smelling pleasant fragrances, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate; when a thought arises from smelling neutral fragrances, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate; when a thought arises from smelling foul odors, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.' 'Turning to the mouth, when a thought arises from tasting delicious flavors and hearing pleasant words, let it be destroyed. The one hundred and eight dharmas will then be eradicated. This is what is meant by not abandoning the effort to eradicate.'

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盡；口所得中味中語言念還盡，百八便盡，是為不捨盡；口所得惡味惡語言念還盡，百八便盡，是為不捨盡。

「轉入身，身所得好細軟可身念還盡，百八便盡，是為不捨盡；身所得中細軟念還盡，百八便盡，是為不捨盡；身所得惡粗堅苦痛不可身念還盡，百八便盡，是為不捨盡。如是菩薩不捨盡，便入百八凈。」佛說如是，諸菩薩皆歡喜稽首受行。

諸菩薩復稽首問佛言：「為何等為百八凈？」

佛言：「若有菩薩心起生出念，即還入滅為入凈，為滅百八不捨凈。

「轉入意，意生出即還入滅為入凈，為滅百八不捨凈。

「轉入識，識生出即還入滅為入凈，為滅百八不捨凈。

「轉入眼，眼所見好色生出，即還入滅為入凈，為滅百八不捨凈；眼所見中色生出，即還入滅為入凈，為滅百八不捨凈；眼所見惡色生出，即還入滅為入凈，為滅百八不捨凈。

「轉入耳，耳所聞好聲生出，即還入滅為入凈，為滅百八不捨凈；耳所聞中聲生出，即還入滅為入凈，為滅百八不捨凈；耳所聞惡聲生出，即還入滅為入凈，為滅百八不捨凈。

「轉入鼻，鼻所聞好香生出，即還入滅為入凈，為滅百八不捨凈；鼻所得中香生出，即還入滅為入凈，為滅百八不捨凈；鼻所聞惡臭生出，即

【現代漢語翻譯】 現代漢語譯本 對於口所感受到的美味和悅耳的言語，當念頭生起時，立即將其止息，經歷一百零八次這樣的過程，就達到了不捨盡的境界；對於口所感受到的惡味和不悅耳的言語，當念頭生起時，立即將其止息，經歷一百零八次這樣的過程，也達到了不捨盡的境界。

將注意力轉移到身體，對於身體所感受到的美好、柔軟、舒適的觸感，當念頭生起時，立即將其止息，經歷一百零八次這樣的過程，就達到了不捨盡的境界；對於身體所感受到的中等程度的柔軟觸感，當念頭生起時，立即將其止息，經歷一百零八次這樣的過程，也達到了不捨盡的境界；對於身體所感受到的惡劣、粗糙、堅硬、痛苦、不適的觸感，當念頭生起時，立即將其止息，經歷一百零八次這樣的過程，也達到了不捨盡的境界。像這樣，菩薩通過不捨盡的修行，便能進入百八凈的境界。』佛陀如此說道，眾菩薩都歡喜地頂禮並接受奉行。

眾菩薩再次頂禮佛陀並問道：『什麼是百八凈呢？』

佛陀說：『如果菩薩心中生起念頭，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態。

將注意力轉移到意念，意念生起時，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態。

將注意力轉移到意識，意識生起時，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態。

將注意力轉移到眼睛，眼睛看到美好的顏色時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態；眼睛看到中等的顏色時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態；眼睛看到不好的顏色時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態。

將注意力轉移到耳朵，耳朵聽到悅耳的聲音時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態；耳朵聽到中等的聲音時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態；耳朵聽到不悅耳的聲音時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態。

將注意力轉移到鼻子，鼻子聞到美好的香氣時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態；鼻子聞到中等的香氣時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態；鼻子聞到惡臭時，念頭生起，立即將其止息，使其歸於寂滅，這就是入凈，也就是滅除一百零八種不捨的清凈狀態。

【English Translation】 English version Regarding the pleasant tastes and agreeable words received by the mouth, when a thought arises, immediately cease it, and after experiencing this process one hundred and eight times, one reaches the state of non-abandonment; regarding the unpleasant tastes and disagreeable words received by the mouth, when a thought arises, immediately cease it, and after experiencing this process one hundred and eight times, one also reaches the state of non-abandonment.

Turning to the body, regarding the pleasant, soft, and comfortable sensations received by the body, when a thought arises, immediately cease it, and after experiencing this process one hundred and eight times, one reaches the state of non-abandonment; regarding the moderately soft sensations received by the body, when a thought arises, immediately cease it, and after experiencing this process one hundred and eight times, one also reaches the state of non-abandonment; regarding the unpleasant, rough, hard, painful, and uncomfortable sensations received by the body, when a thought arises, immediately cease it, and after experiencing this process one hundred and eight times, one also reaches the state of non-abandonment. In this way, a Bodhisattva, through the practice of non-abandonment, can enter the state of one hundred and eight purities.』 The Buddha spoke thus, and all the Bodhisattvas joyfully bowed their heads and accepted the teachings.

The Bodhisattvas again bowed their heads and asked the Buddha: 『What is the one hundred and eight purities?』

The Buddha said: 『If a Bodhisattva has a thought arising in their mind, they immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments.

Turning to the mind, when a thought arises in the mind, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments.

Turning to consciousness, when consciousness arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments.

Turning to the eyes, when the eyes see a beautiful color, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments; when the eyes see a moderate color, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments; when the eyes see an unpleasant color, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments.

Turning to the ears, when the ears hear a pleasant sound, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments; when the ears hear a moderate sound, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments; when the ears hear an unpleasant sound, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments.

Turning to the nose, when the nose smells a pleasant fragrance, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments; when the nose smells a moderate fragrance, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments; when the nose smells a foul odor, and a thought arises, immediately cease it, causing it to return to extinction, this is entering purity, which is extinguishing the one hundred and eight non-abandonments.

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還入滅為入凈，為滅百八不捨凈。

「轉入口，口所得美味好語言生出，即還入滅為入凈，為滅百八不捨凈；口所得中味中語言生出，即還入滅為入凈，為滅百八不捨凈；口所得惡味惡語言生出，即還入滅為入凈，為滅百八不捨凈。

「轉入身，身所得好細軟可身生出，即還入滅為入凈，為滅百八不捨凈；身所得中細軟生出，即還入滅為入凈，為滅百八不捨凈；身所得惡粗堅苦痛不可身生出，即還入滅為入凈，為滅百八不捨凈。菩薩行如是不捨凈，便能精還百八應戒。」佛說如是，諸菩薩皆歡喜受行。

諸菩薩復稽首問佛言：「何等精還百八應戒？」

佛言：「諸菩薩行道心起，即精還滅百八，為還應戒。

「轉入意，意生即精還滅百八，為還應戒。

「轉入識，識生即精還滅百八，為還應戒。

「轉入眼，眼所見好色生，即精還滅百八，為還應戒；眼所見中色生，即精還滅百八，為還應戒；眼所見惡色生，即精還滅百八，為還應戒。

「轉入耳，耳所聞好聲生，即精還滅百八，為還應戒；耳所聞中聲生，即精還滅百八，為還應戒；耳所聞惡聲生，即精還滅百八，為還應戒。

「轉入鼻，鼻所聞好香生，即精還滅百八，為還應戒；鼻所聞中香生，即精還滅百

【現代漢語翻譯】 現代漢語譯本 還入滅就等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈。 『當（感官）轉到口，口感受到美味或說出好聽的語言時，就回歸寂滅，等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈；口感受到中等的味道或說出中等的語言時，就回歸寂滅，等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈；口感受到惡劣的味道或說出難聽的語言時，就回歸寂滅，等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈。 『當（感官）轉到身體，身體感受到美好、柔軟、舒適的觸感時，就回歸寂滅，等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈；身體感受到中等柔軟的觸感時，就回歸寂滅，等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈；身體感受到粗糙、堅硬、痛苦、不適的觸感時，就回歸寂滅，等於進入清凈，是爲了滅除一百零八種煩惱而不捨棄清凈。菩薩這樣修行不捨棄清凈，就能精進地迴歸一百零八種應守的戒律。』佛陀如此說，眾菩薩都歡喜地接受並修行。 眾菩薩再次向佛陀頂禮，問道：『什麼是精進地迴歸一百零八種應守的戒律？』 佛陀說：『諸位菩薩在修行道路上，當道心生起時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律。 『當（感官）轉到意念，意念生起時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律。 『當（感官）轉到意識，意識生起時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律。 『當（感官）轉到眼睛，眼睛看到美好的顏色時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律；眼睛看到中等的顏色時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律；眼睛看到不好的顏色時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律。 『當（感官）轉到耳朵，耳朵聽到好聽的聲音時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律；耳朵聽到中等的聲音時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律；耳朵聽到難聽的聲音時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律。 『當（感官）轉到鼻子，鼻子聞到好聞的香氣時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律；鼻子聞到中等的香氣時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律；鼻子聞到不好的香氣時，就是精進地迴歸滅除一百零八種煩惱，從而回歸應守的戒律。

【English Translation】 English version Returning to cessation is entering purity, which is to extinguish the one hundred and eight (108) afflictions without abandoning purity. 『When (the senses) turn to the mouth, and the mouth experiences delicious flavors or produces pleasant speech, it returns to cessation, which is entering purity, to extinguish the one hundred and eight (108) afflictions without abandoning purity; when the mouth experiences moderate flavors or produces moderate speech, it returns to cessation, which is entering purity, to extinguish the one hundred and eight (108) afflictions without abandoning purity; when the mouth experiences unpleasant flavors or produces unpleasant speech, it returns to cessation, which is entering purity, to extinguish the one hundred and eight (108) afflictions without abandoning purity.』 『When (the senses) turn to the body, and the body experiences pleasant, soft, and comfortable sensations, it returns to cessation, which is entering purity, to extinguish the one hundred and eight (108) afflictions without abandoning purity; when the body experiences moderately soft sensations, it returns to cessation, which is entering purity, to extinguish the one hundred and eight (108) afflictions without abandoning purity; when the body experiences rough, hard, painful, and uncomfortable sensations, it returns to cessation, which is entering purity, to extinguish the one hundred and eight (108) afflictions without abandoning purity. Bodhisattvas who practice in this way without abandoning purity can diligently return to the one hundred and eight (108) precepts.』 The Buddha spoke thus, and all the Bodhisattvas joyfully accepted and practiced it. The Bodhisattvas again bowed their heads and asked the Buddha, 『What is diligently returning to the one hundred and eight (108) precepts?』 The Buddha said, 『When Bodhisattvas are on the path of practice, and the aspiration for enlightenment arises, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld.』 『When (the senses) turn to the mind, and thoughts arise, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld.』 『When (the senses) turn to consciousness, and consciousness arises, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld.』 『When (the senses) turn to the eyes, and the eyes see pleasant colors, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld; when the eyes see moderate colors, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld; when the eyes see unpleasant colors, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld.』 『When (the senses) turn to the ears, and the ears hear pleasant sounds, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld; when the ears hear moderate sounds, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld; when the ears hear unpleasant sounds, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld.』 『When (the senses) turn to the nose, and the nose smells pleasant fragrances, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld; when the nose smells moderate fragrances, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld; when the nose smells unpleasant fragrances, it is diligently returning to extinguish the one hundred and eight (108) afflictions, thereby returning to the precepts that should be upheld.』

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八，為還應戒；鼻所聞惡臭生，即精還滅百八，為還應戒。

「轉入口，口所得美味好語言生，即精還滅百八，為還應戒；口所得中味中語言生，即精還滅百八，為還應戒；口所得惡味惡語言生，即精還滅百八，為還應戒。

「轉入身，身所得好細軟可身生，即精還滅百八，為還應戒；身所得中細軟生，即精還滅百八，為還應戒；身所得惡粗堅苦痛不可身生，即精還滅百八，為還應戒。」佛說如是，諸菩薩皆歡喜受行。

佛言：「諸菩薩以精還應戒便進行入道。」

諸菩薩問佛言：「何等為精還戒便進行入道？」

佛言：「菩薩心有所念從心盡力，盡所念滅百八，是為進行入道。

「轉入意，意有所念從意盡力，盡所念滅百八，是為進行入道。

「轉入識，識有所識從識盡力，盡所識滅百八，是為進行入道。

「轉入眼，眼所見好色，從好色盡力，盡好色滅百八，是為進行入道；眼所見中色，從中色盡力，盡中色滅百八，是為進行入道；眼所見惡色，從惡色盡力，盡惡色滅百八，是為進行入道。

「轉入耳，耳所聞好聲，從好聲盡力，盡好聲滅百八，是為進行入道；耳所聞中聲，從中聲盡力，盡中聲滅百八，是為進行入道；耳所聞惡聲，從惡聲盡力，盡惡聲

【現代漢語翻譯】 現代漢語譯本 八，爲了返回本源，應當持戒：鼻子聞到惡臭產生時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律。 轉到口，口中感受到美味和悅耳的語言時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律；口中感受到中等味道和中等語言時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律；口中感受到惡劣味道和惡劣語言時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律。 轉到身體，身體感受到美好、柔軟、舒適的觸感時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律；身體感受到中等柔軟的觸感時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律；身體感受到惡劣、粗糙、堅硬、痛苦、不適的觸感時，立即精進地消除一百零八種煩惱，這是爲了返回本源應當持守的戒律。'佛陀如此說，諸位菩薩都歡喜地接受並奉行。 佛陀說：'諸位菩薩通過精進地返回本源的戒律，便能進入修行之道。' 諸位菩薩問佛陀說：'什麼是精進地返回本源的戒律，從而能夠進入修行之道？' 佛陀說：'菩薩心中有所念頭，從心中盡力，盡力消除所念的一百零八種煩惱，這就是進入修行之道。 轉到意念，意念有所念頭，從意念中盡力，盡力消除所念的一百零八種煩惱，這就是進入修行之道。 轉到意識，意識有所認知，從意識中盡力，盡力消除所認知的一百零八種煩惱，這就是進入修行之道。 轉到眼睛，眼睛看到美好的顏色，從美好的顏色中盡力，盡力消除美好的顏色所帶來的一百零八種煩惱，這就是進入修行之道；眼睛看到中等的顏色，從中等的顏色中盡力，盡力消除中等的顏色所帶來的一百零八種煩惱，這就是進入修行之道；眼睛看到惡劣的顏色，從惡劣的顏色中盡力，盡力消除惡劣的顏色所帶來的一百零八種煩惱，這就是進入修行之道。 轉到耳朵，耳朵聽到美好的聲音，從美好的聲音中盡力，盡力消除美好的聲音所帶來的一百零八種煩惱，這就是進入修行之道；耳朵聽到中等的聲音，從中等的聲音中盡力，盡力消除中等的聲音所帶來的一百零八種煩惱，這就是進入修行之道；耳朵聽到惡劣的聲音，從惡劣的聲音中盡力，盡力消除惡劣的聲音

【English Translation】 English version Eight, to return to the origin, one should observe the precepts: when the nose smells a foul odor, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin. Turning to the mouth, when the mouth experiences delicious flavors and pleasant words, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin; when the mouth experiences moderate flavors and moderate words, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin; when the mouth experiences unpleasant flavors and unpleasant words, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin. Turning to the body, when the body experiences pleasant, soft, and comfortable sensations, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin; when the body experiences moderately soft sensations, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin; when the body experiences unpleasant, rough, hard, painful, and uncomfortable sensations, one should immediately and diligently extinguish one hundred and eight afflictions, this is the precept to be observed in order to return to the origin.' The Buddha spoke thus, and all the Bodhisattvas joyfully accepted and practiced it. The Buddha said, 'Bodhisattvas, through the precepts of diligently returning to the origin, can enter the path of practice.' The Bodhisattvas asked the Buddha, 'What are the precepts of diligently returning to the origin that enable one to enter the path of practice?' The Buddha said, 'When a Bodhisattva has a thought in their mind, they should exert all their effort from the mind, and diligently extinguish one hundred and eight afflictions arising from that thought, this is entering the path of practice. Turning to the mind, when the mind has a thought, one should exert all their effort from the mind, and diligently extinguish one hundred and eight afflictions arising from that thought, this is entering the path of practice. Turning to consciousness, when consciousness has a perception, one should exert all their effort from consciousness, and diligently extinguish one hundred and eight afflictions arising from that perception, this is entering the path of practice. Turning to the eyes, when the eyes see beautiful colors, one should exert all their effort from the beautiful colors, and diligently extinguish one hundred and eight afflictions arising from the beautiful colors, this is entering the path of practice; when the eyes see moderate colors, one should exert all their effort from the moderate colors, and diligently extinguish one hundred and eight afflictions arising from the moderate colors, this is entering the path of practice; when the eyes see unpleasant colors, one should exert all their effort from the unpleasant colors, and diligently extinguish one hundred and eight afflictions arising from the unpleasant colors, this is entering the path of practice. Turning to the ears, when the ears hear pleasant sounds, one should exert all their effort from the pleasant sounds, and diligently extinguish one hundred and eight afflictions arising from the pleasant sounds, this is entering the path of practice; when the ears hear moderate sounds, one should exert all their effort from the moderate sounds, and diligently extinguish one hundred and eight afflictions arising from the moderate sounds, this is entering the path of practice; when the ears hear unpleasant sounds, one should exert all their effort from the unpleasant sounds, and diligently extinguish the unpleasant sounds

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滅百八，是為進行入道。

「轉入鼻，鼻所聞好香，從好香盡力，盡好香滅百八，是為進行入道；鼻所聞中香，從中香盡力，盡中香滅百八，是為進行入道；鼻所聞惡臭，從惡臭盡力，盡惡臭滅百八，是為進行入道。

「轉入口，口所得美味好語言，從美味好語言盡力，盡美味好語言滅百八，是為進行入道；口所得中味中語言，從中味中語言盡力，盡中味中語言滅百八，是為進行入道；口所得惡味惡語言，從惡味惡語言盡力，盡惡味惡語言滅百八，是為進行入道。

「轉入身，身所得好細軟可身，從好細濡可身盡力，盡好細軟可身滅百八，是為進行入道；身所得中細軟，從中細軟盡力，盡中細軟滅百八，是為進行入道；身所得惡粗堅苦痛不可身，從惡粗堅苦痛不可身盡力，盡惡粗堅苦痛不可身滅百八，是為進行入道。」

佛言：「進行入道便能忍持行戒。」

諸菩薩問佛言：「何等為忍持行戒？」

佛言：「菩薩已能當能忍持戒不離戒，如是乃應菩薩行。菩薩心動當忍百八不得令轉，是為忍心忍行戒。

「轉入意，意有所念，當從意忍不得令轉，百八便不得行，是為忍行戒。

「轉入識，識有所識，當從識忍不得令轉，百八便不得行，是為忍識忍行戒。

「

【現代漢語翻譯】 現代漢語譯本 滅除一百零八種煩惱，這就是爲了修行而進入正道。

『轉入鼻根，鼻子所聞到美好的香氣，從美好的香氣盡力修行，直到美好的香氣滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道；鼻子所聞到一般的香氣，從一般的香氣盡力修行，直到一般的香氣滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道；鼻子所聞到惡臭的氣味，從惡臭的氣味盡力修行，直到惡臭的氣味滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道。

『轉入口根，口所嚐到的美味和美好的語言，從美味和美好的語言盡力修行，直到美味和美好的語言滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道；口所嚐到的一般味道和一般語言，從一般味道和一般語言盡力修行，直到一般味道和一般語言滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道；口所嚐到的惡劣味道和惡劣語言，從惡劣味道和惡劣語言盡力修行，直到惡劣味道和惡劣語言滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道。

『轉入身根，身體所感受到的美好、細軟、舒適的觸感，從美好、細軟、舒適的觸感盡力修行，直到美好、細軟、舒適的觸感滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道；身體所感受到的中等細軟的觸感，從中等細軟的觸感盡力修行，直到中等細軟的觸感滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道；身體所感受到的惡劣、粗糙、堅硬、痛苦、不適的觸感，從惡劣、粗糙、堅硬、痛苦、不適的觸感盡力修行，直到惡劣、粗糙、堅硬、痛苦、不適的觸感滅盡，滅除一百零八種煩惱，這就是爲了修行而進入正道。』

佛說：『通過這樣的修行進入正道，便能忍受並持守戒律。』

諸位菩薩問佛說：『什麼是忍受並持守戒律？』

佛說：『菩薩已經能夠或者應當能夠忍受並持守戒律而不違犯戒律，這樣才是菩薩應有的修行。菩薩的心念動搖時，應當忍住一百零八種煩惱，不讓它們轉動，這就是忍心忍行戒。

『轉入意根，意念有所思慮，應當從意念上忍住，不讓它轉動，一百零八種煩惱便不能執行，這就是忍行戒。

『轉入識根，意識有所識別，應當從意識上忍住，不讓它轉動，一百零八種煩惱便不能執行，這就是忍識忍行戒。

【English Translation】 English version Eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice.

'Turning to the nose, when the nose smells a pleasant fragrance, strive to practice from the pleasant fragrance, until the pleasant fragrance is extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice; when the nose smells a moderate fragrance, strive to practice from the moderate fragrance, until the moderate fragrance is extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice; when the nose smells a foul odor, strive to practice from the foul odor, until the foul odor is extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice.'

'Turning to the mouth, when the mouth experiences delicious flavors and pleasant speech, strive to practice from the delicious flavors and pleasant speech, until the delicious flavors and pleasant speech are extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice; when the mouth experiences moderate flavors and moderate speech, strive to practice from the moderate flavors and moderate speech, until the moderate flavors and moderate speech are extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice; when the mouth experiences unpleasant flavors and unpleasant speech, strive to practice from the unpleasant flavors and unpleasant speech, until the unpleasant flavors and unpleasant speech are extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice.'

'Turning to the body, when the body experiences pleasant, soft, and comfortable sensations, strive to practice from the pleasant, soft, and comfortable sensations, until the pleasant, soft, and comfortable sensations are extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice; when the body experiences moderately soft sensations, strive to practice from the moderately soft sensations, until the moderately soft sensations are extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice; when the body experiences unpleasant, rough, hard, painful, and uncomfortable sensations, strive to practice from the unpleasant, rough, hard, painful, and uncomfortable sensations, until the unpleasant, rough, hard, painful, and uncomfortable sensations are extinguished, eliminating the one hundred and eight (108) afflictions, this is to enter the path of practice.'

The Buddha said, 'By practicing in this way to enter the path, one can endure and uphold the precepts.'

The Bodhisattvas asked the Buddha, 'What is enduring and upholding the precepts?'

The Buddha said, 'A Bodhisattva is already able or should be able to endure and uphold the precepts without violating them, this is how a Bodhisattva should practice. When a Bodhisattva's mind is disturbed, they should endure the one hundred and eight (108) afflictions, not letting them move, this is enduring the mind and enduring the precepts.'

'Turning to the mind, when the mind has thoughts, one should endure from the thoughts, not letting them move, then the one hundred and eight (108) afflictions cannot operate, this is enduring the precepts.'

'Turning to consciousness, when consciousness has discriminations, one should endure from the consciousness, not letting it move, then the one hundred and eight (108) afflictions cannot operate, this is enduring consciousness and enduring the precepts.'

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轉入眼，眼所見好色，從好色當忍不得令轉，百八便不得行，是為忍好色忍行戒；眼所見中色，從中色當忍不得令轉，百八便不得行，是為忍中色忍行戒；眼所見惡色，從惡色當忍不得令轉，百八便不得行，是為忍惡色忍行戒。

「轉入耳，耳所聞好聲，從好聲當忍不得令轉，百八便不得行，是為忍好聲忍行戒；耳所聞中聲，從中聲當忍不得令轉，百八便不得行，是為忍中聲忍行戒；耳所聞惡聲，從惡聲當忍不得令轉，百八便不得行，是為忍惡聲忍行戒。

「轉入鼻，鼻所聞好香，從好香當忍不得令轉，百八便不得行，是為忍好香忍行戒；鼻所聞中香，從中香當忍不得令轉，百八便不得行，是為忍中香忍行戒；鼻所聞惡臭，從惡臭當忍不得令轉，百八便不得行，是為忍惡臭忍行戒。

「轉入口，口所得美味好語言當忍不得令轉，百八便不得行，是為美味好語言忍行戒；口所得中味中語言，從中味中語言當忍不得令轉，百八便不得行，是為忍中味中語言忍行戒；口所得惡味惡語言當忍不得令轉，百八便不得行，是為忍惡味惡語言忍行戒。

「轉入身，身所得好細軟可身，從好細軟可身當忍不得令轉，百八便不得行，是為忍好細軟可身忍行戒；身所得中細軟，從中細軟當忍不得令轉，百八便不得

【現代漢語翻譯】 現代漢語譯本：當注意力轉向眼睛時，眼睛看到美好的事物，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受美好事物，持守行為的戒律；眼睛看到一般的事物，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受一般事物，持守行為的戒律；眼睛看到醜惡的事物，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受醜惡事物，持守行為的戒律。 當注意力轉向耳朵時，耳朵聽到美好的聲音，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受美好聲音，持守行為的戒律；耳朵聽到一般的聲音，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受一般聲音，持守行為的戒律；耳朵聽到難聽的聲音，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受難聽聲音，持守行為的戒律。 當注意力轉向鼻子時，鼻子聞到美好的香氣，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受美好香氣，持守行為的戒律；鼻子聞到一般的香氣，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受一般香氣，持守行為的戒律；鼻子聞到惡臭，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受惡臭，持守行為的戒律。 當注意力轉向嘴巴時，嘴巴嚐到美味和聽到好聽的語言，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受美味和好聽的語言，持守行為的戒律；嘴巴嚐到一般的味道和聽到一般的語言，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受一般味道和一般語言，持守行為的戒律；嘴巴嚐到難吃的味道和聽到難聽的語言，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受難吃的味道和難聽的語言，持守行為的戒律。 當注意力轉向身體時，身體感受到舒適柔軟的觸感，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受舒適柔軟的觸感，持守行為的戒律；身體感受到一般的觸感，應當忍住不讓心隨之動搖，不讓一百零八種煩惱因此產生，這稱為忍受一般觸感，持守行為的戒律。

【English Translation】 English version: When attention turns to the eye, and the eye sees a beautiful sight, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring beautiful sights, and upholding the precept of conduct. When the eye sees an ordinary sight, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring ordinary sights, and upholding the precept of conduct. When the eye sees an ugly sight, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring ugly sights, and upholding the precept of conduct. When attention turns to the ear, and the ear hears a pleasant sound, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring pleasant sounds, and upholding the precept of conduct. When the ear hears an ordinary sound, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring ordinary sounds, and upholding the precept of conduct. When the ear hears an unpleasant sound, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring unpleasant sounds, and upholding the precept of conduct. When attention turns to the nose, and the nose smells a pleasant fragrance, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring pleasant fragrances, and upholding the precept of conduct. When the nose smells an ordinary fragrance, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring ordinary fragrances, and upholding the precept of conduct. When the nose smells a foul odor, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring foul odors, and upholding the precept of conduct. When attention turns to the mouth, and the mouth tastes delicious flavors and hears pleasant words, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring delicious flavors and pleasant words, and upholding the precept of conduct. When the mouth tastes ordinary flavors and hears ordinary words, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring ordinary flavors and ordinary words, and upholding the precept of conduct. When the mouth tastes unpleasant flavors and hears unpleasant words, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring unpleasant flavors and unpleasant words, and upholding the precept of conduct. When attention turns to the body, and the body feels comfortable and soft sensations, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring comfortable and soft sensations, and upholding the precept of conduct. When the body feels ordinary sensations, one should endure and not let the mind be moved by it, not letting the one hundred and eight afflictions arise from it; this is called enduring ordinary sensations, and upholding the precept of conduct.

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行，是為忍中細軟忍行戒；身所得惡粗堅苦痛不可身，從惡粗堅苦痛不可身當忍不得令轉，百八便不得行，是為惡粗堅苦痛不可身忍行戒。」

佛言：「是為菩薩十校計。」

佛言：「菩薩復有十校計。」

諸菩薩稽首問佛：「何等為十校計？」

佛言：「菩薩當能耐辱，能耐辱便入道。」

諸菩薩問佛：「何等為耐辱入道？」

佛言：「菩薩心有所念，當辱心不得令念，便辱百八罪不得勝，是為辱心入道。

「轉入意，意有所念，當辱意不得令念，便辱百八罪不得勝，是為辱意入道。

「轉入識，識有所念，當辱識不得令念，便辱百八罪不得勝，是為辱識入道。

「轉入眼，眼所見好色，當辱好色不得令念，便辱百八不得勝，是為辱好色入道；眼所見中色，當辱中色不得令念，便辱百八不得勝，是為辱中色入道；眼所見惡色，當辱惡色不得令念，便辱百八不得勝，是為辱惡色入道。

「轉入耳，耳所聞好聲，當辱好聲不得令念，便辱百八不得勝，是為辱好聲入道；耳所聞中聲，當辱中聲不得令念，便辱百八不得勝，是為辱中聲入道；耳所聞惡聲，當辱惡聲不得令念，便辱百八不得勝，是為辱惡聲入道。

「轉入鼻，鼻所聞好香，當辱好香不得

【現代漢語翻譯】 現代漢語譯本 『行』，是指在忍辱中細微柔和的忍行戒律；身體所感受到的惡劣、粗糙、堅硬、痛苦，不應該讓身體屈服於這些惡劣、粗糙、堅硬、痛苦，應當忍受而不讓其轉移，這樣才能不犯百八種罪過，這就是對於身體所感受到的惡劣、粗糙、堅硬、痛苦的忍行戒律。 佛說：『這就是菩薩的十種修行方法。』 佛說：『菩薩還有十種修行方法。』 諸位菩薩向佛稽首問道：『哪十種修行方法呢？』 佛說：『菩薩應當能夠忍耐屈辱，能夠忍耐屈辱才能進入道。』 諸位菩薩問佛：『如何才是忍耐屈辱進入道呢？』 佛說：『菩薩心中有所念頭，應當忍辱而不讓念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱心進入道。 『轉入意（manas，意根），意有所念，應當忍辱而不讓意念產生，這樣就能不被百八種罪過所勝，這就是忍辱意進入道。 『轉入識（vijñāna，識），識有所念，應當忍辱而不讓識念產生，這樣就能不被百八種罪過所勝，這就是忍辱識進入道。 『轉入眼，眼睛所見美好的顏色，應當忍辱而不讓對美好顏色的念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱美好顏色進入道；眼睛所見中等的顏色，應當忍辱而不讓對中等顏色的念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱中等顏色進入道；眼睛所見惡劣的顏色，應當忍辱而不讓對惡劣顏色的念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱惡劣顏色進入道。 『轉入耳，耳朵所聽美好的聲音，應當忍辱而不讓對美好聲音的念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱美好聲音進入道；耳朵所聽中等的聲音，應當忍辱而不讓對中等聲音的念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱中等聲音進入道；耳朵所聽惡劣的聲音，應當忍辱而不讓對惡劣聲音的念頭產生，這樣就能不被百八種罪過所勝，這就是忍辱惡劣聲音進入道。 『轉入鼻，鼻子所聞美好的香氣，應當忍辱而不讓對美好香氣的念頭產生，

【English Translation】 English version 'Action' refers to the subtle and gentle practice of forbearance within endurance; when the body experiences unpleasant, coarse, hard, and painful sensations, one should not yield to these unpleasant, coarse, hard, and painful sensations. One should endure them without letting them take over, so that one does not commit the one hundred and eight transgressions. This is the practice of forbearance regarding the unpleasant, coarse, hard, and painful sensations experienced by the body. The Buddha said, 'These are the ten methods of practice for a Bodhisattva.' The Buddha said, 'A Bodhisattva also has ten methods of practice.' The Bodhisattvas bowed their heads and asked the Buddha, 'What are these ten methods of practice?' The Buddha said, 'A Bodhisattva should be able to endure humiliation; being able to endure humiliation is how one enters the path.' The Bodhisattvas asked the Buddha, 'How does enduring humiliation lead to entering the path?' The Buddha said, 'When a Bodhisattva has a thought in their mind, they should endure it and not let the thought arise. By doing so, they will not be overcome by the one hundred and eight transgressions. This is how enduring the mind leads to entering the path.' 'Turning to the manas (意根, mind), if the manas has a thought, one should endure it and not let the thought arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring the manas leads to entering the path.' 'Turning to the vijñāna (識, consciousness), if the consciousness has a thought, one should endure it and not let the thought arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring the consciousness leads to entering the path.' 'Turning to the eye, when the eye sees a beautiful color, one should endure it and not let the thought of the beautiful color arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring beautiful colors leads to entering the path; when the eye sees a medium color, one should endure it and not let the thought of the medium color arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring medium colors leads to entering the path; when the eye sees an unpleasant color, one should endure it and not let the thought of the unpleasant color arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring unpleasant colors leads to entering the path.' 'Turning to the ear, when the ear hears a pleasant sound, one should endure it and not let the thought of the pleasant sound arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring pleasant sounds leads to entering the path; when the ear hears a medium sound, one should endure it and not let the thought of the medium sound arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring medium sounds leads to entering the path; when the ear hears an unpleasant sound, one should endure it and not let the thought of the unpleasant sound arise. By doing so, one will not be overcome by the one hundred and eight transgressions. This is how enduring unpleasant sounds leads to entering the path.' 'Turning to the nose, when the nose smells a pleasant fragrance, one should endure it and not let the thought of the pleasant fragrance arise,

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令念，便辱百八不得勝，是為辱好香入道；鼻所聞中香，當辱中香不得令念，便辱百八不得勝，是為辱中香入道；鼻所聞惡臭，當辱惡臭不得令念，便辱百八不得勝，是為辱惡臭入道。

「轉入口，口所得美味好語言，當辱美味好語言不得令念，便辱百八不得勝，是為辱美味好語言入道；口所得中味中語言，當辱中味中語言不得令念，便辱百八不得勝，是為辱中味中語言入道；口所得惡味惡語言不得令念，便辱百八不得勝，是為辱惡味惡語言入道。

「轉入身，身所得好細軟可身，當辱好細軟可身不得令念，便辱百八不得勝，是為辱細軟可身入道；身所得中細軟，當辱中細軟不得令念，便辱百八不得勝，是為辱中細軟入道；身所得惡粗堅苦痛不可身，當辱惡粗堅苦痛不可身不得令念，便辱百八不得勝，是為辱惡粗堅苦痛不可身入道。」

佛言：「菩薩行如是，為應菩薩忍戒行，菩薩以忍辱便得百八合道愿，便得百八本信入道，便得百八出癡入慧，便得百八歡喜還滅，便得百八佛悲心，便得百八未得佛道愁。

「何等為佛百八悲心？何等為百八未得佛道愁？謂菩薩得佛悲心，念十方泥犁中人難得度脫。謂菩薩得佛悲心，念禽獸蜎飛蠕動難得度脫。謂菩薩得佛悲心，念薜荔中餓鬼難得度脫。謂菩

【現代漢語翻譯】 現代漢語譯本：如果讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著好香而入道；鼻子聞到中等香氣時，應當克制對中等香氣的貪著，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著中等香氣而入道；鼻子聞到惡臭時，應當克制對惡臭的厭惡，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著惡臭而入道。 轉到口，口嚐到美味和悅耳的語言時，應當克制對美味和悅耳語言的貪著，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著美味和悅耳語言而入道；口嚐到中等味道和中等語言時，應當克制對中等味道和中等語言的貪著，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著中等味道和中等語言而入道；口嚐到惡劣味道和惡劣語言時，應當克制對惡劣味道和惡劣語言的厭惡，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著惡劣味道和惡劣語言而入道。 轉到身體，身體感受到柔軟舒適的觸感時，應當克制對柔軟舒適觸感的貪著，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著柔軟舒適觸感而入道；身體感受到中等柔軟的觸感時，應當克制對中等柔軟觸感的貪著，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著中等柔軟觸感而入道；身體感受到粗糙堅硬痛苦不適的觸感時，應當克制對粗糙堅硬痛苦不適觸感的厭惡，不讓念頭產生，就會被一百零八種煩惱所戰勝，這就是以貪著粗糙堅硬痛苦不適觸感而入道。 佛說：『菩薩如果這樣修行，就是爲了符合菩薩的忍辱戒行。菩薩通過忍辱就能獲得一百零八種與道相應的願望，就能獲得一百零八種根本的信心而入道，就能獲得一百零八種出離愚癡而入智慧，就能獲得一百零八種歡喜而還滅煩惱，就能獲得一百零八種佛的悲心，就能獲得一百零八種尚未成就佛道而產生的憂愁。』 『什麼是佛的一百零八種悲心？什麼是尚未成就佛道而產生的一百零八種憂愁？』 菩薩獲得佛的悲心，就會想到十方地獄（泥犁）中的眾生難以得到解脫。菩薩獲得佛的悲心，就會想到禽獸、蜎飛蠕動（指微小的蟲類）的眾生難以得到解脫。菩薩獲得佛的悲心，就會想到薜荔（一種依附樹木生長的植物）中的餓鬼難以得到解脫。菩薩獲得佛的悲心，就會想到人道中貧窮困苦的眾生難以得到解脫。

【English Translation】 English version: If one allows a thought to arise, one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to pleasant fragrances. When the nose smells a moderate fragrance, one should restrain attachment to the moderate fragrance, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to moderate fragrances. When the nose smells a foul odor, one should restrain aversion to the foul odor, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to foul odors. Turning to the mouth, when the mouth tastes delicious flavors and pleasant words, one should restrain attachment to delicious flavors and pleasant words, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to delicious flavors and pleasant words. When the mouth tastes moderate flavors and moderate words, one should restrain attachment to moderate flavors and moderate words, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to moderate flavors and moderate words. When the mouth tastes unpleasant flavors and unpleasant words, one should restrain aversion to unpleasant flavors and unpleasant words, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to unpleasant flavors and unpleasant words. Turning to the body, when the body feels soft and comfortable sensations, one should restrain attachment to soft and comfortable sensations, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to soft and comfortable sensations. When the body feels moderately soft sensations, one should restrain attachment to moderately soft sensations, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to moderately soft sensations. When the body feels rough, hard, painful, and uncomfortable sensations, one should restrain aversion to rough, hard, painful, and uncomfortable sensations, not allowing a thought to arise, and one will be overcome by one hundred and eight afflictions; this is entering the path through attachment to rough, hard, painful, and uncomfortable sensations. The Buddha said, 'If a Bodhisattva practices in this way, it is to accord with the Bodhisattva's practice of patience and discipline. Through patience, a Bodhisattva can obtain one hundred and eight vows that align with the path, can obtain one hundred and eight fundamental faiths to enter the path, can obtain one hundred and eight departures from ignorance to enter wisdom, can obtain one hundred and eight joys to return to the cessation of afflictions, can obtain one hundred and eight compassionate hearts of the Buddha, and can obtain one hundred and eight sorrows for not yet attaining Buddhahood.' 'What are the one hundred and eight compassionate hearts of the Buddha? What are the one hundred and eight sorrows for not yet attaining Buddhahood?' When a Bodhisattva obtains the compassionate heart of the Buddha, they will think of the beings in the ten directions of hell (Niraya) who are difficult to liberate. When a Bodhisattva obtains the compassionate heart of the Buddha, they will think of the beings of birds and beasts, and the wriggling and crawling creatures (referring to tiny insects) who are difficult to liberate. When a Bodhisattva obtains the compassionate heart of the Buddha, they will think of the hungry ghosts in the Pipal tree (薜荔) who are difficult to liberate. When a Bodhisattva obtains the compassionate heart of the Buddha, they will think of the poor and suffering beings in the human realm who are difficult to liberate.'

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薩得佛悲心，念二十八天及諸天長壽憍樂不知苦習難得度脫。謂菩薩得佛悲心，念世間帝王豪貴難得度脫。謂菩薩得佛悲心，念世間癡人不解難得度脫。謂菩薩得佛悲心，念世間人多癡難得度脫。謂菩薩得佛悲心，念十方五道一切五道一切同法難得度脫。如是菩薩為得佛悲心，便得佛愁。謂菩薩念十方五道勤苦難得度脫愁，菩薩已悲已愁百八愛復增多，如是菩薩不可用百八愛增多故不悲愁。」

佛言：「我但用十方五道勤苦悲愁故得佛，是為菩薩未得佛百八悲，是為菩薩未得佛百八愁。」

佛言：「復有菩薩未得佛百八惱。」

諸菩薩問佛言：「何等為菩薩百八惱？」

佛言：「謂菩薩未得佛，見十方泥犁中人拷掠毒痛，欲往度脫不能度脫便生惱。謂菩薩未得佛，見禽獸蜎飛蠕動及人民轉相拷掠毒痛相殺，菩薩欲度不能度便生惱。謂菩薩未得佛，見薜荔餓鬼無所食，欲度脫不能度便生惱。謂菩薩未得作佛，見世間人所作惡貪淫瞋恚烹殺祠祀貪利強盜快心恣意，見是曹人死生五道苦痛無有斷絕。雖上為諸天無有別異，要五道死生苦痛，便不時得佛便生惱，便增盛百八愛行，是為菩薩未得佛百八惱。謂菩薩未得佛經要百八黠，未得佛泥洹要。」

諸菩薩復問佛：「何等為百八得佛經黠？」

【現代漢語翻譯】 現代漢語譯本：薩得（菩薩名）因佛的悲心，想到二十八天（欲界、色界諸天）以及諸天眾生，他們長壽享樂，不知苦難，難以得到解脫。菩薩因佛的悲心，想到世間的帝王豪貴，他們難以得到解脫。菩薩因佛的悲心，想到世間的愚癡之人，他們不解真理，難以得到解脫。菩薩因佛的悲心，想到世間之人多愚癡，難以得到解脫。菩薩因佛的悲心，想到十方五道（地獄、餓鬼、畜生、人、天）一切眾生，他們同受生死輪迴之苦，難以得到解脫。像這樣，菩薩爲了得到佛的悲心，便會產生佛的憂愁。菩薩想到十方五道眾生勤苦難得解脫而憂愁，菩薩已經悲傷憂愁，百八種愛慾反而增多，像這樣的菩薩，不能因為百八種愛慾增多就不悲傷憂愁。 佛說：『我只是因為十方五道眾生的勤苦而悲傷憂愁才成佛的，這是菩薩未得佛的百八種悲傷，這是菩薩未得佛的百八種憂愁。』 佛說：『還有菩薩未得佛的百八種惱。』 諸菩薩問佛說：『什麼是菩薩的百八種惱？』 佛說：『菩薩未成佛時，見到十方地獄中的眾生遭受拷打毒害，想要去救度卻不能救度，便產生煩惱。菩薩未成佛時，見到禽獸、蜎飛蠕動以及人們互相拷打毒害、互相殘殺，菩薩想要救度卻不能救度，便產生煩惱。菩薩未成佛時，見到薜荔餓鬼沒有食物，想要救度卻不能救度，便產生煩惱。菩薩未成佛時，見到世間之人所作的惡行，貪淫、嗔恚、烹殺祭祀、貪圖利益、強盜橫行、快意恣情，見到這些人死後在五道中受苦，沒有斷絕。即使上升到諸天，也沒有什麼不同，終究要受五道生死之苦，不能及時成佛便產生煩惱，便會增長百八種愛慾，這是菩薩未得佛的百八種惱。菩薩未成佛，需要經歷百八種智慧，才能得到佛的涅槃。』 諸菩薩又問佛：『什麼是百八種得到佛的智慧？』

【English Translation】 English version: Sad (a Bodhisattva's name), due to the Buddha's compassion, thought of the twenty-eight heavens (heavens of the desire and form realms) and the beings in those heavens. They enjoy long lives and pleasures, unaware of suffering, and are difficult to liberate. The Bodhisattva, due to the Buddha's compassion, thought of the emperors and nobles of the world, who are difficult to liberate. The Bodhisattva, due to the Buddha's compassion, thought of the ignorant people of the world, who do not understand the truth and are difficult to liberate. The Bodhisattva, due to the Buddha's compassion, thought of the many ignorant people in the world, who are difficult to liberate. The Bodhisattva, due to the Buddha's compassion, thought of all beings in the ten directions and the five paths (hell, hungry ghosts, animals, humans, and gods), who all suffer in the cycle of birth and death, and are difficult to liberate. In this way, the Bodhisattva, in order to attain the Buddha's compassion, will generate the Buddha's sorrow. The Bodhisattva, thinking of the suffering of beings in the ten directions and the five paths, and their difficulty in attaining liberation, feels sorrow. The Bodhisattva is already sad and sorrowful, yet the one hundred and eight desires increase. Such a Bodhisattva cannot, because the one hundred and eight desires increase, not be sad and sorrowful. The Buddha said, 'I only became a Buddha because of the suffering of beings in the ten directions and the five paths. This is the Bodhisattva's one hundred and eight sorrows before attaining Buddhahood, this is the Bodhisattva's one hundred and eight worries before attaining Buddhahood.' The Buddha said, 'There are also the one hundred and eight afflictions of a Bodhisattva before attaining Buddhahood.' The Bodhisattvas asked the Buddha, 'What are the one hundred and eight afflictions of a Bodhisattva?' The Buddha said, 'When a Bodhisattva has not yet become a Buddha, seeing beings in the hells of the ten directions being tortured and poisoned, wanting to liberate them but being unable to, they generate affliction. When a Bodhisattva has not yet become a Buddha, seeing birds, beasts, insects, and people torturing and poisoning each other, killing each other, wanting to liberate them but being unable to, they generate affliction. When a Bodhisattva has not yet become a Buddha, seeing the Pisaca (a type of hungry ghost) without food, wanting to liberate them but being unable to, they generate affliction. When a Bodhisattva has not yet become a Buddha, seeing the evil deeds of people in the world, their greed, lust, anger, killing for sacrifices, greed for profit, robbery, and indulgence, seeing these people suffer in the five paths after death, without end. Even if they ascend to the heavens, there is no difference, they will ultimately suffer in the cycle of birth and death in the five paths. Not being able to attain Buddhahood in time generates affliction, and the one hundred and eight desires increase. This is the Bodhisattva's one hundred and eight afflictions before attaining Buddhahood. A Bodhisattva, before attaining Buddhahood, needs to experience one hundred and eight wisdoms in order to attain the Nirvana of the Buddha.' The Bodhisattvas again asked the Buddha, 'What are the one hundred and eight wisdoms to attain Buddhahood?'

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佛言：「謂菩薩能自護六情百八不行，為得佛經黠。」

「何等為未得佛泥洹要？」

佛言：「謂菩薩未得佛，未得泥洹要。」

佛言：「諸菩薩當校計百八出罪要，便得入泥洹要。」

菩薩復問佛言：「何等為出罪要便得入泥洹要？」

佛言：「謂菩薩所念為罪出要當滅，滅者為得入泥洹要，一切六情百八滅，亦為入泥洹要，是為菩薩出百八罪入泥洹要，是為菩薩十校計。」

佛言：「菩薩復有十校計：第一、菩薩相聚會，但當校計百八當令盡，當求入慧出罪，便應菩薩法；二者、當校計菩薩百八求入空法，便出罪空法，是為菩薩百八校計出罪入道空；三者、菩薩當校計百八罪法初起空生時，當知校計滅歸空時，是為菩薩校計百八生滅，為合空以知生滅，是為菩薩諦校計；四者、菩薩當校計百八持空法解盡法。」

諸菩薩復問佛：「何等為持空法解盡法？」

佛言：「菩薩一切知十方所有本末皆空已，知空知所有當覆滅盡。菩薩知盡以為諦，即不復貪百八。不復行著欲，菩薩能自解當知盡，是為菩薩校計持空法解盡法，是為菩薩校計百八解盡應法。

「五者、菩薩當校計百八盡法不復生，已知不復生，是為菩薩校計盡法不復生已知不復生法；六者

【現代漢語翻譯】 現代漢語譯本：佛說：『菩薩能夠自我守護六根（眼、耳、鼻、舌、身、意），不犯一百零八種惡行，這樣才能獲得佛的智慧。』 『什麼才是尚未證得佛的涅槃（Nirvana，佛教的最高境界，指脫離輪迴）的根本原因？』 佛說：『菩薩尚未成佛，尚未證得涅槃的根本原因。』 佛說：『各位菩薩應當仔細思量如何消除一百零八種罪過的方法，這樣才能進入涅槃的境界。』 菩薩又問佛：『什麼才是消除罪過，從而進入涅槃境界的方法？』 佛說：『菩薩所想的罪過，應當想辦法使其滅除，滅除罪過才能進入涅槃境界。一切六根和一百零八種罪過都滅除，也就能進入涅槃境界。這就是菩薩消除一百零八種罪過，進入涅槃境界的方法，這是菩薩的十種思量。』 佛說：『菩薩還有十種思量：第一，菩薩們聚在一起，應當思量如何使一百零八種罪過完全消除，應當尋求智慧來消除罪過，這才是菩薩應有的修行；第二，應當思量菩薩如何通過一百零八種方法進入空性（Sunyata，佛教中指一切事物沒有固定不變的自性）的法門，從而消除罪過，進入空性的境界，這就是菩薩思量一百零八種方法，消除罪過，進入空性之道；第三，菩薩應當思量一百零八種罪過之法最初產生時是空性的，當知道思量滅盡時也歸於空性，這就是菩薩思量一百零八種生滅，爲了與空性相合而瞭解生滅，這就是菩薩的真實思量；第四，菩薩應當思量如何通過一百零八種方法持守空性之法，從而解脫一切法。』 諸位菩薩又問佛：『什麼才是持守空性之法，從而解脫一切法？』 佛說：『菩薩完全瞭解十方世界所有事物的本末都是空性的，知道空性，也知道所有事物最終都會滅盡。菩薩知道滅盡才是真諦，就不會再貪戀一百零八種罪過，不再執著于慾望。菩薩能夠自我解脫，應當知道一切都會滅盡，這就是菩薩思量持守空性之法，從而解脫一切法，這就是菩薩思量一百零八種方法，解脫一切法，符合真理。』 『第五，菩薩應當思量一百零八種滅盡之法不再產生，已經知道不再產生，這就是菩薩思量滅盡之法不再產生，已經知道不再產生之法；第六，』

【English Translation】 English version: The Buddha said: 'A Bodhisattva (a person who is on the path to Buddhahood) is able to protect their six senses (eyes, ears, nose, tongue, body, and mind) and not commit the one hundred and eight wrongdoings, in order to obtain the wisdom of the Buddha.' 'What is the fundamental reason for not yet attaining the Nirvana (the ultimate state of enlightenment) of the Buddha?' The Buddha said: 'The fundamental reason is that the Bodhisattva has not yet become a Buddha and has not yet attained Nirvana.' The Buddha said: 'All Bodhisattvas should carefully consider the methods to eliminate the one hundred and eight transgressions, so that they can enter the state of Nirvana.' The Bodhisattva then asked the Buddha: 'What are the methods to eliminate transgressions and thus enter the state of Nirvana?' The Buddha said: 'The transgressions that a Bodhisattva thinks about should be eliminated. Eliminating transgressions allows one to enter the state of Nirvana. When all six senses and the one hundred and eight transgressions are eliminated, one can also enter the state of Nirvana. This is the method for a Bodhisattva to eliminate the one hundred and eight transgressions and enter the state of Nirvana. These are the ten considerations of a Bodhisattva.' The Buddha said: 'A Bodhisattva also has ten considerations: First, when Bodhisattvas gather together, they should consider how to completely eliminate the one hundred and eight transgressions. They should seek wisdom to eliminate transgressions, which is the proper practice of a Bodhisattva. Second, they should consider how a Bodhisattva can enter the Dharma (Buddhist teachings) of emptiness (Sunyata, the concept that all things lack inherent existence) through the one hundred and eight methods, thereby eliminating transgressions and entering the state of emptiness. This is how a Bodhisattva considers the one hundred and eight methods to eliminate transgressions and enter the path of emptiness. Third, a Bodhisattva should consider that when the one hundred and eight transgressions arise, they are empty in nature. When they know that they are extinguished, they also return to emptiness. This is how a Bodhisattva considers the arising and ceasing of the one hundred and eight transgressions. To understand arising and ceasing in accordance with emptiness, this is the true consideration of a Bodhisattva. Fourth, a Bodhisattva should consider how to uphold the Dharma of emptiness through the one hundred and eight methods, thereby liberating all Dharmas (phenomena).' The Bodhisattvas then asked the Buddha: 'What is it to uphold the Dharma of emptiness and thereby liberate all Dharmas?' The Buddha said: 'A Bodhisattva fully understands that the beginning and end of all things in the ten directions are empty. They know emptiness and also know that all things will eventually cease. A Bodhisattva knows that cessation is the truth, and will no longer be greedy for the one hundred and eight transgressions, nor will they be attached to desires. A Bodhisattva is able to liberate themselves and should know that everything will cease. This is how a Bodhisattva considers upholding the Dharma of emptiness and thereby liberating all Dharmas. This is how a Bodhisattva considers the one hundred and eight methods to liberate all Dharmas, which is in accordance with the truth.' 'Fifth, a Bodhisattva should consider that the one hundred and eight Dharmas of cessation will no longer arise, and having known that they will no longer arise, this is how a Bodhisattva considers that the Dharmas of cessation will no longer arise, and having known the Dharma that will no longer arise; sixth,'

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、菩薩當校計百八盡，當得泥洹長生不復滅不死，菩薩得是校計自知苦，是為菩薩法知泥洹樂校計法；七者、菩薩當校計知百八盡泥洹念，是為菩薩知泥洹校計相念；八者、菩薩當校計百八滅盡舍相念不復念，是為菩薩百八舍相念不復念校計；九者、菩薩當校計所念不盡便生雜相念，以知雜相念，當校計泥洹無所有，何以故復有雜相念當覆滅，是為菩薩知雜相念校計；十者、菩薩當校計自知滅無所有，長受泥洹相，泥洹長生不復滅，是為菩薩校計受泥洹相。是為菩薩十校計。」

佛言：「菩薩復有十校計。」

諸菩薩問佛：「何等為菩薩十校計？」

佛言：「一者、菩薩自知百八罪，亦當為十方人說百八罪，亦當為人說十方生死五道苦痛，常當爲十方人說萬物成敗本末生死無所有，是為菩薩一校計；二者、菩薩當校計十方成敗牽證用示人，是為菩薩牽證校計解人法；三者、菩薩當校計十方人所有皆坐貪故著，以貪著皆為癡，菩薩常當爲人解貪著解人癡，菩薩亦當持貪癡還自況，我未知菩薩道時貪癡亦劇，是菩薩得是校計；常當慈心解人貪癡，是為菩薩校計；四者、菩薩常當校計百八牽十方癡人作證。」

諸菩薩復問佛：「何等為牽十方癡人作證？」

佛言：「十方人所念皆坐百八癡，

【現代漢語翻譯】 現代漢語譯本：菩薩應當修習計算一百零八種煩惱的止息，當能證得涅槃（泥洹，指解脫的境界），獲得長生不滅的境界。菩薩通過這種修習計算，自己了知苦的本質，這就是菩薩了知涅槃之樂的修習計算方法；第七，菩薩應當修習計算，了知一百零八種煩惱止息的涅槃之念，這就是菩薩了知涅槃的修習計算之念；第八，菩薩應當修習計算，一百零八種煩惱滅盡后，捨棄一切相念，不再執著于念頭，這就是菩薩捨棄一切相念的修習計算；第九，菩薩應當修習計算，如果所念不能止息，就會產生雜亂的念頭，通過了知雜亂的念頭，應當修習計算涅槃是無所有的，為什麼還會產生雜亂的念頭呢？應當再次滅除它，這就是菩薩了知雜亂念頭的修習計算；第十，菩薩應當修習計算，自己了知滅盡一切，長久安住于涅槃之相，涅槃是長生不滅的，這就是菩薩修習計算安住于涅槃之相。這就是菩薩的十種修習計算。 佛說：『菩薩還有十種修習計算。』 諸菩薩問佛：『什麼是菩薩的十種修習計算？』 佛說：『第一，菩薩自己了知一百零八種罪過，也應當為十方眾生宣說一百零八種罪過，也應當為眾生宣說十方生死五道（指地獄、餓鬼、畜生、人、天）的苦痛，常常應當為十方眾生宣說萬物成敗的本末，以及生死的虛無，這就是菩薩的第一種修習計算；第二，菩薩應當修習計算十方眾產生敗的因果，用以開示眾人，這就是菩薩用因果來開解眾生的修習計算方法；第三，菩薩應當修習計算，十方眾生所有的一切都是因為貪慾而執著，因為貪著而愚癡，菩薩常常應當為眾生開解貪著，開解眾生的愚癡，菩薩也應當以貪癡來反觀自己，我未證得菩薩道時，貪癡也同樣嚴重，菩薩通過這種修習計算，常常以慈悲心來開解眾生的貪癡，這就是菩薩的修習計算；第四，菩薩常常應當修習計算，一百零八種煩惱牽引十方愚癡之人作為證明。』 諸菩薩又問佛：『什麼是牽引十方愚癡之人作為證明？』 佛說：『十方眾生所念的都是因為一百零八種愚癡，』

【English Translation】 English version: A Bodhisattva should practice calculating the cessation of the one hundred and eight afflictions, and upon doing so, will attain Nirvana (Nirvana, referring to the state of liberation), achieving a state of eternal life without extinction. Through this practice of calculation, the Bodhisattva understands the nature of suffering, and this is the Bodhisattva's method of calculating and understanding the joy of Nirvana; seventh, a Bodhisattva should practice calculating and understanding the thought of Nirvana, which is the cessation of the one hundred and eight afflictions. This is the Bodhisattva's calculation and thought of understanding Nirvana; eighth, a Bodhisattva should practice calculating that after the one hundred and eight afflictions are extinguished, they should abandon all thoughts of form and no longer cling to thoughts. This is the Bodhisattva's calculation of abandoning all thoughts of form; ninth, a Bodhisattva should practice calculating that if thoughts cannot cease, then confused thoughts will arise. By understanding confused thoughts, one should calculate that Nirvana is without anything. Why would confused thoughts still arise? They should be extinguished again. This is the Bodhisattva's calculation of understanding confused thoughts; tenth, a Bodhisattva should practice calculating that they understand the extinction of everything, and dwell long in the form of Nirvana. Nirvana is eternal and without extinction. This is the Bodhisattva's calculation of dwelling in the form of Nirvana. These are the ten calculations of a Bodhisattva. The Buddha said, 'A Bodhisattva also has ten calculations.' The Bodhisattvas asked the Buddha, 'What are the ten calculations of a Bodhisattva?' The Buddha said, 'First, a Bodhisattva knows the one hundred and eight faults, and should also explain the one hundred and eight faults to the beings of the ten directions. They should also explain to beings the suffering of the five paths of existence (referring to hell, hungry ghosts, animals, humans, and gods) in the ten directions. They should always explain to the beings of the ten directions the beginning and end of the success and failure of all things, and the emptiness of birth and death. This is the first calculation of a Bodhisattva; second, a Bodhisattva should calculate the causes and effects of the success and failure of beings in the ten directions, using them to enlighten others. This is the Bodhisattva's method of using cause and effect to enlighten others; third, a Bodhisattva should calculate that all possessions of beings in the ten directions are due to greed and attachment, and because of attachment, they are ignorant. A Bodhisattva should always enlighten beings about attachment and ignorance. A Bodhisattva should also reflect on their own greed and ignorance, thinking that when I had not yet attained the Bodhisattva path, my greed and ignorance were also severe. Through this calculation, a Bodhisattva should always use compassion to enlighten beings about greed and ignorance. This is the Bodhisattva's calculation; fourth, a Bodhisattva should always calculate that the one hundred and eight afflictions lead the ignorant beings of the ten directions to act as proof.' The Bodhisattvas again asked the Buddha, 'What does it mean to lead the ignorant beings of the ten directions to act as proof?' The Buddha said, 'All the thoughts of beings in the ten directions are due to the one hundred and eight ignorances,'

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故菩薩去百八乃為不癡。菩薩失行百八行便為癡，常當牽十方癡人作證不得失行，是為菩薩校計法。

「五者、菩薩當覆校計百八牽十方阿羅漢作證者。」

諸菩薩言：「覆校計百八牽阿羅漢作證云何？」

佛言：「菩薩失行但坐貪著，故當牽阿羅漢泥洹去無所有。我何為所念失行？何為當坐是苦所念？牽阿羅漢泥洹常作證，是為菩薩校計法。

「六者、若復失行，當校計百八牽辟支佛泥洹無所有作證，是為菩薩校計法；七者、菩薩若失行，當覆校計百八無所有，當牽十方過去佛泥洹無所有，十方過去佛皆我師，皆取泥洹去，我何為失行行在世間？菩薩已牽證便還攝行，是為菩薩牽證校計法；八者、菩薩復失行，當復牽現在十方佛亦當泥洹去，常當牽自證，已自證當即還行，是為菩薩百八牽證還行校計法；九者、菩薩當校計百八復失行。」

佛言：「我今作釋迦文佛，我所主天地帝王人民皆屬我，自在飛行大威神，我要般泥洹去歸無所有，常當牽我作證，常當堅意求佛，持我作證意不轉，轉者為失行，便墮盛百八愛行中，是為菩薩校計。

「十者、菩薩常當盡力卻貪，令不得受求，受求者為不應菩薩，菩薩諦求分別思惟我所校計，是為菩薩五十校計。」

佛言：「諸菩薩

【現代漢語翻譯】 現代漢語譯本 因此，菩薩去除一百零八種煩惱才能不愚癡。菩薩如果失去了這百八種修行，就會變得愚癡，應當經常以十方愚癡之人為證，不讓自己失去修行，這就是菩薩的校計之法。 『第五，菩薩應當再次校計，以一百零八種方式牽引十方阿羅漢（已證得無生，不再輪迴的聖者）來作證。』 諸位菩薩問道：『再次校計，以一百零八種方式牽引阿羅漢作證，這是什麼意思呢？』 佛說：『菩薩失去修行，只是因為貪著。所以應當牽引阿羅漢進入涅槃（佛教的最高境界，指脫離輪迴），歸於無所有。我為何要因為所念而失去修行？為何要因為這些苦惱而執著？牽引阿羅漢進入涅槃，常以此為證，這就是菩薩的校計之法。 『第六，如果再次失去修行，應當校計，以一百零八種方式牽引辟支佛（不需他人教導，自己開悟的聖者）進入涅槃，歸於無所有，以此為證，這就是菩薩的校計之法；第七，菩薩如果失去修行，應當再次校計，以一百零八種方式歸於無所有，應當牽引十方過去佛進入涅槃，歸於無所有，十方過去佛都是我的老師，他們都已進入涅槃，我為何要失去修行，繼續在世間輪迴？菩薩一旦牽引作證，就應當收攝自己的行為，這就是菩薩牽引作證的校計之法；第八，菩薩再次失去修行，應當再次牽引現在十方佛也進入涅槃，應當經常牽引自己作證，一旦自己作證，就應當立即恢復修行，這就是菩薩以一百零八種方式牽引作證，恢復修行的校計之法；第九，菩薩應當校計，以一百零八種方式再次失去修行。』 佛說：『我現在是釋迦文佛（佛教的創始人），我所主宰的天地、帝王、人民都屬於我，我自在飛行，擁有大威神力，我最終也要進入涅槃，歸於無所有，應當經常以我為證，應當堅定求佛之心，以我為證，心意不轉變，如果轉變就是失去修行，就會墮入一百零八種愛慾之中，這就是菩薩的校計。 『第十，菩薩應當經常盡力去除貪慾，不讓貪慾得逞，如果貪慾得逞，就不配做菩薩。菩薩應當仔細尋求，分別思惟我所說的校計，這就是菩薩的五十種校計。』 佛說：『諸位菩薩』

【English Translation】 English version Therefore, a Bodhisattva becomes non-deluded by eliminating one hundred and eight afflictions. If a Bodhisattva loses these one hundred and eight practices, they become deluded. They should always take the deluded people of the ten directions as witnesses, not allowing themselves to lose their practice. This is the Bodhisattva's method of calculation. 'Fifth, a Bodhisattva should again calculate, using one hundred and eight methods to draw Arhats (saints who have attained no-birth and are no longer in the cycle of reincarnation) from the ten directions as witnesses.' The Bodhisattvas asked: 'What does it mean to calculate again, using one hundred and eight methods to draw Arhats as witnesses?' The Buddha said: 'A Bodhisattva loses their practice only because of attachment. Therefore, they should draw Arhats into Nirvana (the highest state in Buddhism, referring to liberation from the cycle of reincarnation), returning to nothingness. Why should I lose my practice because of my thoughts? Why should I cling to these sufferings? Drawing Arhats into Nirvana, always taking this as a witness, this is the Bodhisattva's method of calculation.' 'Sixth, if they lose their practice again, they should calculate, using one hundred and eight methods to draw Pratyekabuddhas (saints who attain enlightenment on their own without a teacher) into Nirvana, returning to nothingness, taking this as a witness. This is the Bodhisattva's method of calculation; Seventh, if a Bodhisattva loses their practice, they should calculate again, using one hundred and eight methods to return to nothingness. They should draw past Buddhas of the ten directions into Nirvana, returning to nothingness. The past Buddhas of the ten directions are all my teachers, and they have all entered Nirvana. Why should I lose my practice and continue to reincarnate in the world? Once a Bodhisattva draws a witness, they should restrain their actions. This is the Bodhisattva's method of calculation for drawing witnesses; Eighth, if a Bodhisattva loses their practice again, they should again draw the present Buddhas of the ten directions into Nirvana. They should always draw themselves as a witness. Once they have witnessed themselves, they should immediately resume their practice. This is the Bodhisattva's method of calculation for drawing witnesses and resuming practice using one hundred and eight methods; Ninth, a Bodhisattva should calculate, using one hundred and eight methods to lose their practice again.' The Buddha said: 'I am now Shakyamuni Buddha (the founder of Buddhism). The heavens, earth, emperors, and people that I rule all belong to me. I fly freely and possess great divine power. I will eventually enter Nirvana, returning to nothingness. I should always take myself as a witness. I should firmly seek Buddhahood, taking myself as a witness, and my intention should not change. If it changes, it means losing practice, and one will fall into one hundred and eight desires. This is the Bodhisattva's calculation.' 'Tenth, a Bodhisattva should always strive to eliminate greed, not allowing greed to succeed. If greed succeeds, they are not worthy of being a Bodhisattva. A Bodhisattva should carefully seek, distinguish, and contemplate the calculations I have spoken of. These are the fifty calculations of a Bodhisattva.' The Buddha said: 'All Bodhisattvas'

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行安般守意常苦失行，無有不失行。」

時諸菩薩問佛：「何以故？我曹作菩薩常苦失行。」

佛言：「菩薩不厭生死苦習故，不自覺生死習故，不諦知生死盡無所有，不諦知有佛泥洹道故。」

佛言：「諸菩薩不可自用作菩薩道故貢高勝十方人。」

佛言：「未得佛生死苦習未與盡合未與道合，常有身體苦痛，亦有寒熱苦，亦有飢渴苦惱不能斷，如是菩薩未可自怙其善。」

佛言：「我未得佛時，自謂智慧無能及者，自謂知禪無能及者，自謂知細微滅心無有及者。」佛言：「我已立身作釋迦文佛，還自校計作菩薩時所知。譬如一菩薩智，今已作佛有所知；譬如十方佛國中，所有萬物菩薩。」佛言：「十方佛所有菩薩智慧，未能得一方佛一小塵智。」

菩薩即稽首問佛言：「我曹癡，何以多不能及佛一塵智？」

佛言：「用汝不厭生死苦習故，不早取佛故，不知細微意故，不知滅本斷根故。汝曹盡力精進行，亦當知十方佛智慧。」

諸菩薩問佛：「我何因緣生死多如是？」

佛言：「汝曹不諦行安般守意三十七品經十二問三向中微意，不知分別校計生死百八中細微意，故使生死多、難得佛。」

佛言：「汝心未起時，中有五百四十百八愛行。心轉作意

【現代漢語翻譯】 現代漢語譯本：

『修行安般守意（ān bān shǒu yì，即安那般那念，一種禪修方法）常常會失去正行，沒有不失去正行的。』 當時，諸位菩薩問佛：『為什麼會這樣呢？我們作為菩薩，常常會失去正行。』 佛說：『菩薩因為不厭惡生死的苦習，不自覺知生死的習性，不真正瞭解生死最終是空無所有，不真正瞭解有佛的涅槃之道。』 佛說：『諸位菩薩不可以自以為是，認為自己修菩薩道就比十方的人都高貴。』 佛說：『沒有成佛之前，生死的苦習沒有完全斷除，沒有與道完全契合，常常會有身體的苦痛，也會有寒冷和炎熱的痛苦，也會有飢餓和乾渴的苦惱，不能斷除。這樣的菩薩不可以自恃自己的善行。』 佛說：『我沒有成佛的時候，自認為智慧沒有人能比得上，自認為禪定沒有人能比得上，自認爲了解細微的滅心沒有人能比得上。』佛說：『我已經成就佛身，成為釋迦文佛（Shìjiāmóuní Fó），回過頭來衡量自己做菩薩時所知道的。譬如一個菩薩的智慧，現在我已經成佛，所知道的；譬如十方佛國中，所有萬物的菩薩。』佛說：『十方佛所有菩薩的智慧，還不能得到一方佛一小塵的智慧。』 菩薩們立刻向佛頂禮，問道：『我們真是愚癡，為什麼大多不能達到佛一塵的智慧？』 佛說：『因為你們不厭惡生死的苦習，不早日求取佛果，不瞭解細微的意念，不瞭解滅除根本的斷根。你們盡力精進修行，也應當能瞭解十方佛的智慧。』 諸位菩薩問佛：『我們是什麼因緣導致生死如此之多？』 佛說：『你們不認真修行安般守意三十七品經（sān shí qī pǐn jīng，佛教修行綱要）中十二問三向的細微含義，不瞭解分別計算生死一百零八種細微的意念，所以導致生死輪迴多，難以成佛。』 佛說：『你們的心念還沒有生起時，心中有五百四十種一百零八種愛慾的行徑。心念轉為意念

【English Translation】 English version:

'Practicing ān bān shǒu yì (ānāpānasati, mindfulness of breathing), one often loses the right practice; there is no one who does not lose the right practice.' Then, the Bodhisattvas asked the Buddha, 'Why is this so? We, as Bodhisattvas, often lose the right practice.' The Buddha said, 'Bodhisattvas do not detest the suffering habits of birth and death, are not aware of the habits of birth and death, do not truly understand that birth and death are ultimately empty, and do not truly understand that there is the path of the Buddha's Nirvana.' The Buddha said, 'Bodhisattvas should not be self-righteous, thinking that because they practice the Bodhisattva path, they are superior to people in the ten directions.' The Buddha said, 'Before attaining Buddhahood, the suffering habits of birth and death are not completely eradicated, and one is not completely in harmony with the path. There will often be physical pain, as well as the suffering of cold and heat, and the suffering of hunger and thirst, which cannot be eliminated. Such Bodhisattvas should not rely on their own good deeds.' The Buddha said, 'When I had not attained Buddhahood, I thought that my wisdom was unmatched, that my meditation was unmatched, and that my understanding of the subtle cessation of mind was unmatched.' The Buddha said, 'I have already attained the Buddha body and become Shakyamuni Buddha (Shìjiāmóuní Fó), and when I look back and measure what I knew when I was a Bodhisattva. For example, the wisdom of a Bodhisattva, now that I have become a Buddha, what I know; for example, the Bodhisattvas of all things in the Buddha lands of the ten directions.' The Buddha said, 'The wisdom of all the Bodhisattvas of the Buddhas in the ten directions cannot obtain the wisdom of a single small dust particle of a Buddha in one direction.' The Bodhisattvas immediately bowed to the Buddha and asked, 'We are truly foolish, why can we mostly not attain even a dust particle of the Buddha's wisdom?' The Buddha said, 'Because you do not detest the suffering habits of birth and death, do not seek Buddhahood early, do not understand the subtle thoughts, and do not understand the eradication of the root cause. If you strive diligently in practice, you should also be able to understand the wisdom of the Buddhas in the ten directions.' The Bodhisattvas asked the Buddha, 'What is the cause that leads to so much birth and death for us?' The Buddha said, 'You do not earnestly practice the subtle meanings of the twelve questions and three directions in the Thirty-Seven Factors of Enlightenment (sān shí qī pǐn jīng), and you do not understand the subtle thoughts of the one hundred and eight aspects of birth and death, which is why you have so much rebirth and difficulty in attaining Buddhahood.' The Buddha said, 'When your mind has not yet arisen, there are five hundred and forty kinds of one hundred and eight kinds of desires in your mind. When the mind turns into intention'

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，中有五百四十百八愛行。

「意轉作識，中有五百四十百八愛行。

「轉入眼，眼所見好色，中有五百四十百八愛行；眼所見中色，中有五百四十百八愛行；眼所見惡色，中有五百四十百八愛行。

「轉入耳，耳所聞好聲，中有五百四十百八愛行；耳所聞中聲，中有五百四十百八愛行；耳所聞惡聲，中有五百四十百八愛行。

「轉入鼻，鼻所聞好香，中有五百四十百八愛行；鼻所聞中香，中有五百四十百八愛行；鼻所聞惡臭，中有五百四十百八愛行。

「轉入口，口所得好味好語言，中有五百四十百八愛行；口所得中味中語言，中有五百四十百八愛行；口所得惡味惡語言，中有五百四十百八愛行。

「轉入身，身所得好細軟可身，中有五百四十百八愛行；身所得中細軟，中有五百四十百八愛行；身所得惡粗堅苦痛不可身，中有五百四十百八愛行。」

佛言：「一心中有五百四十百八愛行，五百四十百八愛行中，一愛者當受一生死，一愛者當受一身，如是不盡五百四十為受五百四十生死身。意亦爾、識亦爾，好色亦爾、中色亦爾、惡色亦爾，好聲亦爾、中聲亦爾、惡聲亦爾，好香亦爾、中香亦爾、惡臭亦爾，美味好語言亦爾、中味中語言亦爾、惡味惡語言亦爾，好細軟可

【現代漢語翻譯】 現代漢語譯本 『意』（manas，意識）轉化為『識』（vijnana，了別），其中有五百四十乘以一百零八種愛慾的活動。 『識』轉入『眼』（caksu，視覺），眼睛所見美好的顏色，其中有五百四十乘以一百零八種愛慾的活動；眼睛所見中等的顏色，其中有五百四十乘以一百零八種愛慾的活動；眼睛所見醜惡的顏色，其中有五百四十乘以一百零八種愛慾的活動。 『識』轉入『耳』（srotra，聽覺），耳朵所聽美好的聲音，其中有五百四十乘以一百零八種愛慾的活動；耳朵所聽中等的聲音，其中有五百四十乘以一百零八種愛慾的活動；耳朵所聽醜惡的聲音，其中有五百四十乘以一百零八種愛慾的活動。 『識』轉入『鼻』（ghrana，嗅覺），鼻子所聞美好的香氣，其中有五百四十乘以一百零八種愛慾的活動；鼻子所聞中等的香氣，其中有五百四十乘以一百零八種愛慾的活動；鼻子所聞惡臭，其中有五百四十乘以一百零八種愛慾的活動。 『識』轉入『口』（jihva，味覺），口所嘗美好的味道和美好的語言，其中有五百四十乘以一百零八種愛慾的活動；口所嘗中等的味道和中等的語言，其中有五百四十乘以一百零八種愛慾的活動；口所嘗醜惡的味道和醜惡的語言，其中有五百四十乘以一百零八種愛慾的活動。 『識』轉入『身』（kaya，觸覺），身體所感美好的柔軟舒適，其中有五百四十乘以一百零八種愛慾的活動；身體所感中等的柔軟，其中有五百四十乘以一百零八種愛慾的活動；身體所感醜惡的粗糙堅硬痛苦不適，其中有五百四十乘以一百零八種愛慾的活動。 佛說：『一個心中有五百四十乘以一百零八種愛慾的活動，在五百四十乘以一百零八種愛慾的活動中，一種愛慾就當承受一次生死，一種愛慾就當承受一個身體，這樣不盡的五百四十種愛慾就承受五百四十次生死之身。』『意』也是這樣，『識』也是這樣，美好的顏色也是這樣，中等的顏色也是這樣，醜惡的顏色也是這樣，美好的聲音也是這樣，中等的聲音也是這樣，醜惡的聲音也是這樣，美好的香氣也是這樣，中等的香氣也是這樣，惡臭也是這樣，美味和美好的語言也是這樣，中等的味道和中等的語言也是這樣，醜惡的味道和醜惡的語言也是這樣，美好的柔軟舒適也是這樣。

【English Translation】 English version 『Manas』 (mind, consciousness) transforms into 『vijnana』 (discernment), within which there are five hundred and forty multiplied by one hundred and eight activities of craving. 『Vijnana』 enters the 『eye』 (caksu, vision), and when the eye sees a beautiful color, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the eye sees a mediocre color, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the eye sees an ugly color, there are five hundred and forty multiplied by one hundred and eight activities of craving. 『Vijnana』 enters the 『ear』 (srotra, hearing), and when the ear hears a pleasant sound, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the ear hears a mediocre sound, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the ear hears an unpleasant sound, there are five hundred and forty multiplied by one hundred and eight activities of craving. 『Vijnana』 enters the 『nose』 (ghrana, smell), and when the nose smells a pleasant fragrance, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the nose smells a mediocre fragrance, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the nose smells a foul odor, there are five hundred and forty multiplied by one hundred and eight activities of craving. 『Vijnana』 enters the 『mouth』 (jihva, taste), and when the mouth tastes a pleasant flavor and pleasant words, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the mouth tastes a mediocre flavor and mediocre words, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the mouth tastes an unpleasant flavor and unpleasant words, there are five hundred and forty multiplied by one hundred and eight activities of craving. 『Vijnana』 enters the 『body』 (kaya, touch), and when the body feels pleasant softness and comfort, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the body feels mediocre softness, there are five hundred and forty multiplied by one hundred and eight activities of craving; when the body feels unpleasant roughness, hardness, pain, and discomfort, there are five hundred and forty multiplied by one hundred and eight activities of craving. The Buddha said, 『In one mind, there are five hundred and forty multiplied by one hundred and eight activities of craving. Among these five hundred and forty multiplied by one hundred and eight activities of craving, one craving will lead to one birth and death, and one craving will lead to one body. Thus, these endless five hundred and forty cravings will lead to five hundred and forty births and deaths.』 『Manas』 is also like this, 『vijnana』 is also like this, beautiful colors are also like this, mediocre colors are also like this, ugly colors are also like this, pleasant sounds are also like this, mediocre sounds are also like this, unpleasant sounds are also like this, pleasant fragrances are also like this, mediocre fragrances are also like this, foul odors are also like this, pleasant flavors and pleasant words are also like this, mediocre flavors and mediocre words are also like this, unpleasant flavors and unpleasant words are also like this, and pleasant softness and comfort are also like this.

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身亦爾、中細軟亦爾、惡粗堅苦痛不可身亦爾。」

佛問諸菩薩：「寧知是不？」

諸菩薩言：「聞佛說皆知。」

佛言諸菩薩：「汝曹寧信有是無？」

諸菩薩言：「信有是。眾不疑，但不解。」

佛問諸菩薩；「汝曹發起來至我所，寧知汝意中幾轉？汝聞我造說經以來，知汝意幾轉？」

諸菩薩報佛言：「不知幾轉。」

佛問諸菩薩：「何以故不知幾轉？」

諸菩薩言：「我聞佛說經，歡喜不知覺幾轉。」

佛言：「汝曹來至今不覺意轉墮生死，譬如是摩竭國中塵不知多少。菩薩但坐失行，不自知覺生死多少，是故不即時得佛。」諸菩薩各各稽首歡喜受行。

諸菩薩各各稽首言：「未聞佛五十校計時，自用不失行，聞佛解五十校計，自知失行。」

佛言：「汝亦失行，亦不失行。」

菩薩復問：「何以失行，亦不失行？」

佛言：「汝至十方佛前自貢高自譽言，我解無有是五十校計罪，便墮罪失行，是為亦失行。」

佛言：「不失行者，菩薩至十方佛前，常當自慚，身體自慚、生死自慚，生墮罪不能校計知，常持五十校計還自慚，是為菩薩不失行，不自慚者常失行。」

佛說如是。諸菩薩各各自慚，各各自悔，各

【現代漢語翻譯】 現代漢語譯本：身體也是如此，其中細微柔軟的部分也是如此，那些令人厭惡的粗糙堅硬的痛苦也是如此，身體也是如此。 佛陀問眾菩薩：『你們知道這些嗎？』 眾菩薩回答說：『聽佛陀所說，我們都知道。』 佛陀對眾菩薩說：『你們相信有這些嗎？』 眾菩薩回答說：『相信有這些。我們不懷疑，只是不理解。』 佛陀問眾菩薩：『你們從發心來到我這裡，知道你們心中轉了多少念頭嗎？你們聽我講經以來，知道你們心中轉了多少念頭嗎？』 眾菩薩回答佛陀說：『不知道轉了多少念頭。』 佛陀問眾菩薩：『為什麼不知道轉了多少念頭呢？』 眾菩薩回答說：『我們聽佛陀講經，歡喜得不知不覺轉了多少念頭。』 佛陀說：『你們來到這裡至今，不覺察念頭流轉而墮入生死輪迴，就像這摩竭國（Magadha）中的塵土，不知道有多少。菩薩只是因為坐失修行，不自覺地覺察到生死輪迴的多少，所以不能立即成佛。』眾菩薩都叩頭，歡喜地接受教誨並修行。 眾菩薩都叩頭說：『沒有聽佛陀講五十校計時，我們自以為沒有失去修行，聽佛陀解釋五十校計后，才知道自己失去了修行。』 佛陀說：『你們既失去了修行，也沒有失去修行。』 菩薩又問：『為什麼說既失去了修行，又沒有失去修行呢？』 佛陀說：『你們在十方諸佛面前，自高自大，自我讚譽說，我理解沒有這五十校計的罪過，就會因此墮入罪過而失去修行，這就是所謂的失去了修行。』 佛陀說：『沒有失去修行的人，菩薩在十方諸佛面前，應當常常感到慚愧，為自己的身體感到慚愧，為自己的生死感到慚愧，為自己墮入罪過而不能計算知道感到慚愧，常常用五十校計來反省自己，這就是菩薩沒有失去修行，不感到慚愧的人常常會失去修行。』 佛陀如是說。眾菩薩都各自感到慚愧，各自懺悔，各自...

【English Translation】 English version: The body is like that, the subtle and soft parts within are like that, the unpleasant, coarse, hard, and painful sensations are like that, the body is like that. The Buddha asked the Bodhisattvas: 'Do you know these things?' The Bodhisattvas replied: 'Having heard the Buddha's teachings, we know them all.' The Buddha said to the Bodhisattvas: 'Do you believe that these things exist?' The Bodhisattvas replied: 'We believe that they exist. We do not doubt, but we do not understand.' The Buddha asked the Bodhisattvas: 'Since you first aspired to come here, do you know how many thoughts have turned in your minds? Since you have been listening to my teachings, do you know how many thoughts have turned in your minds?' The Bodhisattvas replied to the Buddha: 'We do not know how many thoughts have turned.' The Buddha asked the Bodhisattvas: 'Why do you not know how many thoughts have turned?' The Bodhisattvas replied: 'Listening to the Buddha's teachings, we are so joyful that we are unaware of how many thoughts have turned.' The Buddha said: 'You have come here and until now, you have not been aware of the turning of your thoughts, which causes you to fall into the cycle of birth and death, just like the dust in this country of Magadha, which is countless. Bodhisattvas, merely by neglecting practice, are not aware of how much they are in the cycle of birth and death, and therefore cannot immediately attain Buddhahood.' The Bodhisattvas all bowed their heads, joyfully accepted the teachings, and practiced. The Bodhisattvas all bowed their heads and said: 'Before hearing the Buddha speak of the fifty reckonings, we thought we had not lost our practice. After hearing the Buddha explain the fifty reckonings, we realized that we had lost our practice.' The Buddha said: 'You have both lost and not lost your practice.' The Bodhisattvas asked again: 'Why is it said that we have both lost and not lost our practice?' The Buddha said: 'If you go before the Buddhas of the ten directions, and boastfully praise yourselves, saying, 「I understand that there is no fault in these fifty reckonings,」 then you will fall into fault and lose your practice. This is what is meant by having lost your practice.' The Buddha said: 'Those who have not lost their practice are the Bodhisattvas who, before the Buddhas of the ten directions, are always ashamed of themselves, ashamed of their bodies, ashamed of their cycle of birth and death, ashamed of falling into fault and not being able to calculate it. They constantly use the fifty reckonings to reflect on themselves. This is how Bodhisattvas do not lose their practice. Those who are not ashamed of themselves often lose their practice.' The Buddha spoke thus. The Bodhisattvas all felt ashamed, all repented, all...

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各自念：「滅盡非常苦空非身。」

諸菩薩聞經皆大歡喜，前為佛作禮，頭面著佛足，受行而去。

大集經卷第六十

【現代漢語翻譯】 現代漢語譯本：他們各自唸誦：『滅盡、無常、苦、空、非身。』 諸位菩薩聽聞此經后都非常歡喜，走到佛前向佛頂禮，頭面觸碰佛足，接受教誨后離去。

【English Translation】 English version: Each of them recited: 'Extinction, impermanence, suffering, emptiness, non-self.' All the Bodhisattvas, having heard this sutra, were greatly delighted. They went before the Buddha, prostrated themselves with their heads at the Buddha's feet, received the teachings, and departed.

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